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SMITHSONIAN INSTITUTIOl 
 
 V . BUREAU OF AMERICAN ETHNOLOGY: W. H. HOLMES, CHIEF 
 BULLETIN 29 
 
 HATHA TEXTS AXD MYTHS 
 
 SKIDEirATE DIALECT 
 
 RECORDKO BY 
 
 J0H:N Jl. SAVAXTOTs^ 
 
 w A s 1 1 1 N ( rr () N 
 
 (i o V K n N M K N r r i: i n r i >'.<,: . u V.V i ("J-: 
 
 1 IHI,') 
 
^^^ 
 
 w 
 
 i 
 
 15 DEC 1905 
 D. otO. 
 
CONTENTS 
 
 Pa5?o. 
 
 Introdnction 5 
 
 Texts with free and interlinear translations: 
 
 ]\I()ldy-foreh(>acl (Skidegate dialect) 7 
 
 ildi'nl ( Masset dialect) lo 
 
 Stories accoiiipanicd by texts: 
 
 How ShininfT-heavens cansed himself to be born 20 
 
 How Master-carpenter bejian making a canoe to war with Southeast 32 
 
 Canoe people who wear headdresses 'Mi 
 
 Tclifi qa'-idjit _ 44 
 
 The girl who fed a raven 48 
 
 Sonn<lin<j-<;anibling-sticks 52 
 
 Tclaawu'nk I" 58 
 
 Story of the Food-giving-town people 70 
 
 Story of Those-born-at-Skedans 86 
 
 Story told to accompany liear songs *»4 
 
 Fight at the town of Da^x.ua 100 
 
 War between the West Coast I laida and the Tlingit 104 
 
 Myths in English: 
 
 Haven traveling 110 
 
 A-slender-one-who-was-given-away 151 
 
 The one abandoned for eating the (li[)per of a hair seal 173 
 
 Sacred-one-standing-and-moving, Stone-ribs, and Upward 1!I0 
 
 Supernatural-ljcing-wlio-went-naked 210 
 
 He-who-was-born-froni-his-motiier's-side 227 
 
 He-who-travels-behind-ns (or QomVts) 235 
 
 He-who-got-supernatural-power-froiii-his-little-lingcr 238 
 
 J^Aguadji'na, or Eg.an;V'ogana 252 
 
 lie who hunted binls in his father's village 264 
 
 The story of him whose sister brought him food from the land otters 269 
 
 llow something pulled a row of eagles into the water 271 
 
 The story about him who destroyed his nine nephews 277 
 
 The story of one who saw an eagle town 281 
 
 The one they abandoneil because he was the first to si)ear sea lions 282 
 
 The man who married a killer-whale woman 286 
 
 I le who was abandoned by his uncles 288 
 
 Tiie story of those who were abandoned at Stasqa'os 290 
 
 He wiio married the daughter of the devilfish chief 292 
 
 Those who were fasting to become shamans 294 
 
 Big-tail 296 
 
 The story of him through whom LA'gua spoke 305 
 
 Cloud-watcher 308 
 
 Story of the shaman, (J.A'ndox's-father 311 
 
 3 
 
4 CONTENTS 
 
 INIyths in English — Continued. Page. 
 
 Djila'qons 316 
 
 Story of the House-point families 318 
 
 How the Seaward-sqoa'ladas obtained the names of their gamhlinij sticks. 322 
 
 How one of the Stasa'os-hVnas became wealthy 325 
 
 Stories of the Pitch people 327 
 
 How a red feather pulled up some people in the town of Gunwa 330 
 
 How one was helped by a little wolf 333 
 
 Gunanasi^ragit 336 
 
 Story of the two towns that stood on opposite sides of Nass river 341' 
 
 Slaughter-lover 348 
 
 The woman at Nass who fled from her iiu.«l )and 352 
 
 The rejected lover 354 
 
 He who gathered food for an eagle , 356 
 
 Qd'Jk !e 358 
 
 Two children's stories _ 362 
 
 A raid on the Tlingit 364 
 
 War between the West Coast and Ninstints Haida and the Giti's^da 371 
 
 Raid by the Ninstints Haida on those of the West Coast 373 
 
 Fight between the Kaigani and West Coast Haida 375 
 
 AVars between the Stikine and Sitka Tlingit 377 
 
 Fights between the Town-of-Tc!a'al-giti'ns and the Middle-giti'ns 380 
 
 Fights between the Tsimshian and Haida and among the northern Haida. 384 
 
 War between the Eggs-of-Ski'tg.ao and the Inlet-rear-town people 391 
 
 Wars with the Niska and Tsimshian and conflicts between Haida families. 393 
 
 Fight between Those-born-at-Qa'gials and Those-born-at-Skedans 401 
 
 War between the Pebble-town people and the Slaves 404 
 
 War between the people of Kloo and the people of Ninstints 408 
 
 A fight between the XiVgi-town people and Sand-town people 413 
 
 Wars between the people of Ninstints and the people of Skidegate 415 
 
 Wars between the peoples of Skidegate and Kloo 418 
 
 Wars between the towns of Kloo and Kitkatla and between the Kloo 
 
 families 425 
 
 War between the people of Kloo and the Tsimsliian 429 
 
 War l)etween the people of Kloo and the Bellabelia 434 
 
 War 1 letween the people of Kloo and the Giti^sda 444 
 
 ILLUSTRATIONS 
 
 I'age. 
 
 Fig. 1 . Diagram of bear deadfall 69 
 
 2. Plan (if large salmon traii 188 
 
 3. Drying frame fur fish; horizontal antl vertical plans 189 
 
 4. Traditional device used in the capture of the wfi^-g.o 207 
 
 5. Diagram of marten deadfall 262 
 
HAIDA TEXTS AND XnTIIS 
 
 SKIDEliATK DiALHCT 
 
 Kccordod ))y 
 John H. Swanton 
 
 INTKODrCTIOX 
 
 The followin*^ texts and myths were ()l)t:iiiicd on the Queen Charlotte 
 ishinds. British Cohiinhia, (hirin*"- the winter of 1900-01. They eoui- 
 l)iisc all those procured at Skide»;ate, the more southern of the two 
 towns on these islands still regularly occupied, which is made up of 
 j)(M)ple from a number of towns that formerh' existed along the eastern 
 and western coasts, whose speech dirt'ered in certain particulars from 
 that of the Haida on the northern coast. Since, however, all now live 
 at Skidej^ate, their lano-uao(^ is conveniently called the Skidegate 
 dialect. For a similar reason the language of the northern Haida is 
 called the Masset dialect, although it is spoken also in three Alaskan 
 towns — Ilowkan, Klinkwan, and Kasaan. For study and comparison 
 one text in each dialect has been given with interlinear translation, 
 and tweh e others with translations on the page opposite. Although 
 the remaining stories were also obtained in Ilaida. Knglish versions 
 only are given, but they are kept as close to the original as possible. 
 
 I have tried to handle the translations in such a way as to assist the 
 ])hilologist without too far obscuring the meaning. Where obscure 
 passages occur the notes will usually clear them up. 
 
 My interpreter was Henry bloody, who belongs to the principal 
 familv of Skedans. Those-born-at-Qa'gials. and has ^ince l»ccome its 
 chief." 
 
 F<u- identitications of many of the plants and animals named in 
 thoc stoi-ies 1 am indehted to Dr ('. F. N(>wcoml)e, of N'ictoria, r.i-iti-h 
 ( 'oluml)ia. 
 
 Mj>h„h.f 
 
 For convenience in study phonetic signs have been adopted similar 
 to those employed in the publications of the .lesup North Pacilic 
 Fxi)editi()n on the trihes of the northwest coast of .Vmerica. and for 
 
BUREAU OF AMERICAN ETHNOLOGY 
 
 [BULL. 29 
 
 a more particular explanation of them the reader is referred to those 
 publications. The vowels are a, a, Ji, a, e, e, e, I, i, i, o, o, u, u, pro- 
 nounced in the continental manner. There is, however, no real dis- 
 tinction between corresponding- e and i vowels on the one hand and 
 o and u vowels on the other. Apparent!}-, two continental sounds 
 answer to one Haida sound that lies midway between them. Very 
 slight u- or a- sounds accompanying consonants occur in the Masset 
 dialect and in Tlingit words, and are indicated bj^ "" and *". A (English 
 aw) and 6 (like o in stop) sometimes occur in songs. The consonants 
 are the following: 
 
 ^ 
 
 Sonans 
 
 Surd 
 
 Fortis 
 
 Spirans 
 
 Nasal 
 
 Velar 
 
 g.(') 
 
 (1 
 dj 
 b 
 
 q 
 
 k 
 t 
 
 tc 
 
 I 
 
 q! 
 k! 
 t! 
 tc! 
 
 l! 
 
 X 
 X. 
 
 
 Palatal . ... 
 
 n 
 
 Alveolar 
 
 Dental 
 
 n 
 
 Lateral 
 
 
 and 1, h, v, w. 
 
 A laryngeal catch (') takes the place of g. in the Masset dialect: x is 
 also pronounced softer, more like h. The fortes are accompanied by 
 a slight pause or explosion in utterance, and the laterals are related to 
 Ts, coming nearest in intonation, however, to the combinations dl and 
 tl or kl; X is like German ch in ach; x. is formed farther forward; 
 n is identical with ng in thing. The remaining sounds are similar to 
 the English sounds which their signs represent. Prolongation of a 
 sound is indicated by +. Hyphens are used to separate some com- 
 pound words, but more often to mark that two successive vowel 
 sounds do not form a diphthong. A pause or the omission of a vowel 
 is indicated by an apostrophe. 
 
TEXTS WITH FRKK AND INTERLINEAR TRANSLATIONS 
 Moldy -fokeiif:ai) 
 
 [Tcili\ liy 'Pdiii Slovens, cliiof i>f Th<ise-l>orii-at-IIoust-point] 
 
 Durino- a fuiiiiiu' :i child sisked liis mother for something- to out. 
 Thou his mother cut otl the iii)1mm- purt of a dog- salmon for him, and 
 he thoujrht it was not enough, lie said it \va>s too small and began 
 to cry. 
 
 After he had crit'd for a w hilc he went out with it. He chewed it 
 up and put it into a swampy place by the beach. Then the dog 
 salmon swelled up there, and there was a great quantity of it. He 
 was sorry at having lost it. Then he began to cry. 
 
 After he had cried for a while two persons came and stopped there 
 in a narrow canoe and invited him to get in. Then he got into it. 
 After he had gone along with them for a while the town came in 
 sight, and they landed in its very middle, before the chiefs house, 
 
 Q<)L-t^lA'lX}.01)A-I 
 
 MoiJ)Y-F()KEHEAn 
 [Skidegate dialect] 
 
 Nam g.axa'hao ([IocIa's gien awu'ii at qlosigwa'nag.An. (iie'nhao 1 
 
 Acer- child this [there] was when his of asked for something And then 
 
 tain a famine mother to eat 
 
 scia'gi qui r a'og.a 1a gi (jleitLai'yag.An gien g.a 1a Hle'gAiiAsi. ^ 
 
 dog upper his mother liim for hii<l ciit oiv and in he thought it was 
 
 salmon part of not enough. 
 
 KlaA'ng.adAfi 1a sl'usi giC-n V sg.a'-ilx.idAs. '^ 
 
 It was too small he sjiid and he began to cry. 
 
 L' sg.a'-il qa'odihao 1a dA'nat 1a qa'x.uls. Gien sug.a'g.odia g.ei Ia 4 
 
 He wept after it with he went out. And swampy jilace into it 
 
 on beach lay 
 
 la aba'gies. (Jicn wa g.a stiagia'-i g.a tcA'tsg.asLasi gien qoa'nasi. o 
 
 he put the chewed And it in the dog in swelle.l up and tluTc was 
 
 [salmon]. .>^alnion much. 
 
 Si'lg.a r gu'lsi. Oie'nhao 1a sg.a'-ilx.idan wAiisQ'gAfi. ^ 
 
 .\fterward he wassorrvon And then lie hegaii to cry tlicy miv. 
 
 account of it. 
 
 L* su'di qa'odi V xe'tgu ga tcliuistia'nga lu tA'mdju gug.a' < 
 
 He cried after liim before .some two companions canoe narrow in 
 
 ga-isLLlxa's girMi la g.An lI g.agovi'iiL.g.as. Wai'gien gu'g.ei 1a 8 
 
 came and floate.l and him for they invited in. And into there he 
 
 qaL.'g.a.si. (iien 1a dA'nat l! Lutja' (la'odi Inaga'-i (lea'ngag.eilsi t> 
 
 went. And him with they went by after the town came in .sight 
 
 canoe 
 
 iricn va'ku ta'diiir.a i-I I'sg.oas nAfi qlo'las xe'tgu a gien Lla at 1" 
 
 and ■mi. Ml. v,r\ lliev landed the chief in landed and them with 
 
 front of 
 
b BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 and he went up with them. Then they had him sit in the rear of the 
 house and gave him some food. A person sitting in the corner of 
 the house, who was half rock,^ said to him: "Do not eat that. I am 
 half rock because I ate it." So he did not eat. 
 
 He went out to pla}^ with the children. One day there was such a 
 great quantit}' of salmon eggs about that he sat down and, inside of 
 his blanket, put them into his mouth. Then a child looked at him and 
 shouted, '' Mold3'-forehead is eating our excrement.'' 
 
 Then the one who was half rock said to him: " When you are hun- 
 gry go over to the stream that flows ))y one end of the town. Then 
 take out one of the salmon that come up into it. Cut it open, and, 
 when you have made a stick for it, roast it and eat up all the parts. 
 Put its bones into the lire.- Look atwut the place carefull}- [to see 
 that none are left out].'' 
 
 Then he went thither and did as he was directed; and, after he came 
 away, the eye of the chief's son became diseased. Then the one who 
 was part rock told him to look around in the place where he had eaten 
 
 1 1a qa'ils. Gien tadjx.ua' 1a l! q!a'otc!idas gien 1a L!a ga 
 
 he went up. And rear part of him they had sit and him they some- 
 
 house " thing 
 
 2 tfi'dax.idaiyas. Nai ku'ngida'-i g.a nAil t!t"'dji Ig.a'ga (jlaoa'wasi 
 
 had begun to give to The the corner in a certain half rock sat 
 
 eat. house one 
 
 3 hAn 1' su'udas: " Gahi ha'osi tii'g.Aii. La ga ta'gAn hao dl 
 
 as fol- liim said to: "Not those eat. I things ate for this me 
 
 lf)\VS 
 
 •i tie'djt ginlg.il'gaga." Gaiia'xAn gAUi 1a ta'g.AiiAsi. 
 
 lialf am rock." So not he was eating. 
 
 5 L. la al 1a na'ngasg.agAfiAs. GaatxA'nhao k!a'wa-i qloldjil'- 
 
 Them (tlie witli lie was going down to play. Onetime .salmon eggs was a great 
 
 children) 
 
 6 g.adasi gien 1' qla'was gien g.olA'nalafi la'g.a xag.a'tcias. (jien 
 
 heap and he .sat and inside his blanket his put into his mouth. And 
 
 7 uAn g.a'xa 1' qens gien la g.A'nstA kia'ganas: ""A Qolq!A'lg.oda-i iiJ 
 
 a child him saw and him at shouted: "This Moldy-forehead our 
 
 8 na'g.e taga' + ." 
 
 dung eats." 
 
 i> Gien nAii tle'dji Jg.a'gas hAn 1' su'udas: " Dau qld'da gie'nA 
 
 And the one part was rock as follows him said to: "Von are hungry when 
 
 1** Inagtl'-i gia'ogi g.AnL. koa't! A'mdAgasi g.a qa'-idAn. L.u g.ei tci'na 
 
 the town at end of stream flows narrow to start over. When into salmon 
 
 1 1 skug.a'si sg.oa'na L.'stagilin L.il 1' (ila'dan gien la g.An L.gwa-i 
 
 come up one of bring ashore when it cut open and him for stick 
 
 1- i/g.olg.afi gie'riA 1' ki'tsgilin gwn V L'gusi wa'L. uxau a tfi'gAfi. 
 
 make when it roast at the tire and its parts allot them eat. 
 
 ly Telu'nuwa-i g.ei Ja 1' sku'dji si'sgan. Qo'nxAUA sila'-i g.ei dii'vinAiT." 
 
 The lire into you its bones putonfiie. ^rorc than do the "into search 
 
 (imp.) it (carefully) place around." 
 
 I'i Gie'nhao g.a 1a qa'-idesi gien ganil'xAu 1a wa'gan wAnsu'gAu. 
 
 And then to lie started and "as directed he did they say. 
 
 15 Gien stA 1a qfi'Llxaga-i l.u gien nAn e'Llxagidas gi'tg.a xA'ne stie'g.ias. 
 
 And from l.e came when and the ehief('s) .son's eye became sick. 
 
 10 Gien nAil tle'dji Ig.a'gas tci'na 1a ta'gAs sila'-i g.ei 1a la daiya'ng.axals 
 
 And the one part was rock salmon he ate the place into it him told'to hunt around 
 
 ' The small (superior) figures refer to notes at the end of each story. 
 
HWANTON] HAIDA TKXTS AND MYTHS \) 
 
 salmon, and when he did so he found tlif liai-d pai't surroundintr tlic 
 salmon's eye with the stick stuck (hrouoh it. lie put it into the lire: 
 and when he came hack not the h'a>«t lliine- was ailin<^ the one whose 
 ey(» had hecn diseased. It had l)ccoiue well. The souls of the Salmon 
 l)eoi)le were what came int(; the creeks ther<'. 
 
 Then the per.son who was half rock .said to him: " ^\ hen you become 
 huni'-rv, <>-o thither. Take care of the hones. Put all into the tire." 
 And, when he heeame weak from hunger, he went to it as directed, 
 took salmon, made a tire for them, and ate them there. One day the 
 ril) of .sonu* one became diseased. Then he ai^ain searched there. He 
 Found a lib. That he also burned. When he retui tied the sick person 
 had l)ecome well. 
 
 One day, after he had been there for some time, people came dancini^- 
 on their canoes.'' TIkmi they landed and began to dance in a house, 
 and the one who was half rock said to him: " Now go behind the town. 
 
 gien gana'xAn 1a hsi'si gien tcl'na XA'ne g-.ada'oxa ga stagl'dAfiAs 1 
 
 mill SI) he (lid atifl salnioii cvo around sonic- is riiig sliapiMl 
 
 tiling 
 
 L.gwa-i gldjiga'-i sila'-i g.a la (le'xas, Gien 1a la tsg.a'.sg.as. (iien 2 
 
 tliL'stlfk shoved ill the place in lie found. And it lie put into the lire. .\nd 
 
 silgia'il r (jiVl! xaga'-i l.u nAfi xA'ne stllLdja'was gAm gi gi'uA 3 
 
 back he came when an eye was very sick not to tiling 
 
 x.A'tAsg.AfiAs. La'g.a Pg.ea'lasi. TcI'iiAs xa'-idAg.a-i g.a'lAnda-i hao 4 
 
 smallest was [mat- Ills lie< aiiie « ell. Salmon pe<iple the souls these 
 
 ter with]. 
 
 I.I (Ug. All sku'g.adaiyafi wAiisfi'ga. 5 
 
 tlu-re came iiito (he creeks they say. 
 
 (iit^Mi iiAn tie'djt Ig.a'gas liAn Vs]u V su'udas: ''DAii qld'dAls ♦> 
 
 And line part was rmk a^lullous aNo him addressed: ■•You heeome 
 
 luiiiyry 
 
 klia'l 1a g.a (la'-idAnAfi. Sku'dji 1a <la'-ixAn (|e'inAn. Tcla'nuwa-i 7 
 
 every ymi to set mit. Hones you earefnily look ailer. Tln' lire 
 
 time 
 
 g.ei 1a si'sg.aL.g.a'gAfiAn." (iien gana'xAti 1" (ilotg.a'xag.tls gii^Mi g.a S 
 
 inid yun put into the lire. .\nii sn he was made weak by when to 
 
 hunger 
 
 Ia (la'-idesi gien tcl'na-i 1a L.'si.gilsi gien g.Aii 1a tcla'naoda'si girwi «> 
 
 he Started and the salmon he look and lor lie made a (ire and 
 
 w A gu 1a ta'gAfiAsi. (JaatxA'nhao iiAil xe'we stieg.ia'lan WAnsu'ga. lo 
 
 It at he was eating Onetime one's rih hecaine sick they sjiy. 
 
 L.U v'su~\ g.a Ia la daya'ng.axalsi. NaTi xe'we gu 1a <|e'xas. n 
 
 At that too ii, It lu' ■ lold til seek. A rill 'at In- luiiinl. 
 
 lime 
 
 La e'sin Ia s(|Iag.a'sg.as. Silgia'fi T (jiVi.! xaga-i l.u la e'sin Tgils. TJ 
 
 It loo he put into the lire. Hack he came when he loo hecaine well. 
 
 (ill Ia I'.sdi (pi'-j-odi gaatxA'n gfi g.a x.ia'lLldfilLlxas. L.u wa gn 1:5 
 
 There he was alter one tunc there to [somej came dancing. At that it at 
 
 lime 
 
 Li'skitsi giCMi naesi'n x.ia'lx.idie's. (lirMi iiAfi tie'dji lg.a'ga.s V su'udas: 14 
 
 landed and [in the] too luLtan to dunce. And mie jiart was ro( k him nddre.H.sed 
 
 house 
 
 '' Dja dl'tgi Ia (|a-th'n l.u IgA'nwal i.a'dji gi xa'L.an. Wa'djx.ua l."» 
 
 "Say behind ymi «<• "hen yoiiiiK hniiu'li to break olT. overihere 
 
 hemlock 
 
10 BITREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Then break ott' a yomio- hemlock bough.* Shove it into the corner of 
 the house over there where the^' are dancing. Do not look in after it." 
 
 Then he did so, and when he felt strange (curious) about it, he 
 looked in. His head got stuck there. He barel}' could pull it awa} . 
 His face was half covered with eggs. He scraped them off with his 
 tingers. And he pulled out the hemlock bough. The eggs were thick 
 on it. Then he went to the end of the toM'n and ate them at the 
 creek. 
 
 Then the Herring people started off. Some time after that the 
 Salmon people also began to move. They started off in one canoe 
 toward the surface of the earth. ■' They loaded the canoe. Some 
 stood al)out with injured feet and eyes bound up, wanting to go. 
 The people refused to let them. After the provisions had been put 
 on board they hunted about among these, found some one, pulled 
 him up, and threw him ashore. They did not handle such carefully. 
 One of these had hidden himself. In the fall man}' of them have sore 
 feet and their eyes are sore.* 
 
 1 na g.a l! x.iil'klies ku'ngida-i g.ei 1a daxil'diiltclan. Gaui L.g.a 
 
 house in thev dance the comer into you shove [it] in. Not af^r 
 
 (imp.) 
 
 2 qe'xatclig.AiiAfi." 
 
 look in." 
 
 3 Gien gana'xAn 1a wa'gasi. Gien 1a qiala'si gien g.ei 1a qe'xatclas. 
 
 And like it he did. And he felt .strange and into he looked in. 
 
 about it 
 
 4 Gl 1' tcIalA'nskidAsi. Xa-ina'nxan A'ng.a 1a dAfiqla'-iLas. L' xAn 
 
 To he had his head .stick. Barely his he pulled olT. His face 
 
 5 inag.wa'-i lag.a klawagux.ia'nas. La stA A'ng.a la xa'x.uuAiiAs. 
 
 half it to was covered with eggs. It from his he scraped off with 
 
 own fingers. 
 
 {') Gien Jg-A'nula-i e'siii 1a dAnlg.a'-stagwa'gasi. Kla'wa-i gana'gasi. 
 
 And the hemlock too he pulled out. The eggs were thick 
 
 limb on it. 
 
 7 Gien Inaga'-i gia'og.a la qa'-idesi gien g.AuL.a'-i g.a 1a ta'gAsi. 
 
 And the town at the he started and the creek to(at) he ate. 
 end of 
 
 8 Gic'nhao I'nans xfi'-idAg.a-i Lldax.idfi'n wAnsu'ga. Ga'-istA ga'g.et 
 
 And then herring people came they say. After that time 
 
 passed 
 
 9 qa'+odi td'nAs xa-idAg.a'-i I'sin ({asfi'gix. idles. lu g.asg.ofi'nsiii 
 
 after salmon people too started to move. Canoe one 
 
 10 gu'g.ahao l! (lasa'g.ax.idaiyan wAnsu'ga xa-iL.A'gui a. tJ L'g.ai... 
 
 in there they started to go they say earth's surface started. They loaded 
 
 toward [the canoe]. 
 
 11 L!a g.a ga st!a-iku'ndjidag.a xA'fie stIe'gAsi wa'g.a Li'djida at .stle'gAsi 
 
 Them to .some had their feet tied ii)) eyes were sick theirs bound up with were sick 
 
 12 agA'fi qi'iig.ogixanasi. Gi l! gwa'was. Lg.awa'-i g.e'ilglL. qa'odi 
 
 them- stood around to go. For they refused. The provisions were finished after 
 
 selves 
 
 13 su'g.ei l! da'yinasi' gien sg.oii'na iJ qe'xasi gien l! dAngia'xasi 
 
 among they hunted around and one they found and they pulled him up 
 
 14 gien l! qlatatlA'lgAnasi. GAm ga l! Lguda'g.Anasi. A'sLda sg.oa'na 
 
 and they threw him ashore. Not those they handled carefully. These one [thereof] 
 
 15 agA'fi sg.A'lgaij.s. Gie'nhao tanu'tga's gien l! st!a-i stleqoa'ngAfiAn 
 
 himself hid. And then it was fall and they the feet are sore to many 
 
 of tliem 
 
 10 WAnsu'ga at xA'ne stle'gAfi WAnsu'ga. 
 
 they say with eyes arc sore they say. 
 
^^VANTON] HAIDA TKXTS AND MYTHS H 
 
 'I'licii Mohh'-t'oivlu'iul also oot in with tluMii. After tlicv liad i^ouo 
 aloiii^- foi- a while thoy saw Hoatiiio- charcoal.' Part of thciii were lost 
 thei-e. After that they also came to where foam was lloatinn-. There 
 some of them were also lost. 
 
 After they had o()ne aloiij^- for a while from that place they came to 
 the edw-e of the sky and, staiuliiio- near it, they counted the niimher of 
 times it descended. After it had closed five times they passed under 
 it, and the canoe was broken in halves. It was split in two." Then 
 few were left, they say. 
 
 After they had «rone on for a while longer they saw what looked 
 like many stars. Those were the salmon inlets, they say. Then three, 
 foui-, or live <;ot oti' the canoe. Where the iidets were lar<re ten jfot 
 oti". Then they came to where people stood at the mouth of the creek. 
 After the^' had been there for a while they stood up and the people 
 said "'E'yo."" Then they made them ashamed, and they sat down. 
 People kept saying '"'"E'yo" to them. 
 
 GICmi QoIqlA'lo-.oda-i I'sifi L.'a at qaL.'gas. Wa stA qa'gin qa' + odi 1 
 
 And Moldy-funlu'iiil " too them witli got in. It from went ufter 
 
 stAn oa'-ij^in oa-i lI (if'.xai'yan wAnsuVa. l! t!e'dii g'u hfi'-iluasi. 2 
 
 oliar- lloutinK tlint they saw" thoy say. Them part of there were de- 
 
 coal stroyed. 
 
 (la'-istA sg.ol ga'-igin g.A'nstA I'sm qii'Llxasi. Ga'-igu I'sifi l! tie'dji 3 
 
 From tlint foam floating tr) also came. There too them part of 
 
 ha'-iluAs. 4 
 
 were <lestri)yed. 
 
 (Ja'-istA ({a qa' + odi (iwesdjt'nooas j>-.A'nstA (jfi'Llxas oirn l" Joi'tir.a 5 
 
 From that went after edges of sky to eanie "and it near 
 
 ga'-isL r qlo'g.oklaga-i l! k!wa-i-i'ndas. L' (ilo'uldai.e'iJiya'-i l.u 6 
 
 floated it eanie together they eounted. It sliut ' when 
 
 r xe'txa lI iAi((aj>a'-i i„u Lu\va'-i taL.dju' g-.a qloa'dAsi. La ga 7 
 
 it nnder they passed when the eanoe lialf in was broken. It some- 
 
 tliing 
 
 (lIo'gadAs. Gie'nhao tag-a'ogAfiAfi wAnsu'ga. 8 
 
 crushed. .\nd then few were left they say. 
 
 G.e'istAtia'oifi qa'+odi qla'-idjig-.aos (ilaogA'ns gana'n gl'nA g.e'ida 9 
 
 nuo from went after maiiv stars sit like something wa.slike 
 
 (out of) • 
 
 g.ei l! qe'xas. G.a'og.ax.ig.atx.ia' hao Idja'fi wAnsu'ga. Git"'!! i.I lo 
 
 into they 'saw. Inlet mouths those were tliey say. And 
 
 ig.u'nulxa at i.I stAiisiTixa at l! Le'ilxa g.ei qiaoxa'fiasi. (i.a'og.aga-i 11 
 
 three persons with four persons with live persons into got off. The inlets 
 
 yu'Ansi' giC'n l! i.aa'lxa g.ei qla'oxailasi. Gien Qla'da-g.A'uL.a-i 12 
 
 were large and them ten of into got oiT. .\nd Seaward creek 
 
 (wlien) 
 
 t!a'gi l! ga'-isLas la g.n hao i,I idja'fi wAiisu'ga. l! ga'i\'ifigin 13 
 
 mouth they floated it to they eame they say. They floated there 
 
 of ([)eople) 
 
 qa'odi l! gia'xas giCMi lIa lI e' + vo-da'gAfi. Gien l!a lI 14 
 
 after they stood up and them tliev .suiff " e'yo ' to. And them thev 
 
 [awhile] • 
 
 kflg.e'idaxa's git^'n i.I (ila'otlA'lgAfiAs. Xa'-idAs hao l! e'-|-yodaga'nan 15 
 
 made ashamed and they sat down. I'eople tliese then k'epl saying 
 
 l)y saying e'yo tin) ollen 
 
 WAnsil'ga. It) 
 
 they say. 
 
12 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 AVhoii it was evening he saw his mother with pitch on her face^" 
 weeping. He also saw his father walking about. After they had 
 gone along for a while the}^ said they had built a fort for them. Two 
 went up to see it and said it was not quite finished. After that they 
 went up again to see it. They said it was not quite finished; but the 
 next time they went up to see it the}^ said it was finished. 
 
 Then it was fine weather, and they pulled off a pole from inside the 
 edges of the canoe and shook the sky with it. At once rain began to 
 fall. Those in the canoe were happy. They prepared themselves. 
 They shook their insides with anger, })ecause they were going to fight 
 the fort. That [the fort] was a fish trap, the}^ say. At once they 
 started up in a crowd. 
 
 He recognized his mother and sw^am ashore in front of her. Then 
 his mother tried to club him, and he escaped into the creek. And 
 when he did the same thing again he let his mother club him to death. 
 
 And when his mother started to cut otf his head for innnediate cook- 
 ing the knife clicked upon something on his neck, and she looked. She 
 recognized the copper necklace her son used to have around his neck.^^ 
 
 1 Sinx.ia's gien 1' a'og.a xAndAwa'gas sg.a'-iJgAUAs 1a qe'iiiAs. 
 
 It was evening and his mother in mourning was weeping he saw. 
 
 2 G.o'ng.an i'sin la qinqa'g.oiiAs. l! qa'yin qa'odi l! klia'og.a 
 
 His father too he saw walking about. They went after [awhile] them on account of 
 
 3 tia'odji l! i/g.oJg.an l! si'wus. G.asti'n qe'ngaks gien ha'oxAn 
 
 fort they built they said. Two went uptolookat and not quite 
 
 4 tie'wan l! sI'wus. Ga'istA i'sin l! qi'ngalasi. Ha'oxAn tie'wan l! 
 
 finished they said. After that again they went up to look. It was not finished they 
 
 quite 
 
 5 sil'usi. Wai'gien i'sin l! qe'ngalasi gien g.eiJgrgAn l! sl'wusi. 
 
 said. And again they wentuptolookatit and it was Hnis'hed they s;iid. 
 
 (! Gien x.ilga'owas gien Luwa'-i djin qa'ii g.e'istA t!a'sk!i djin l! 
 
 And it was tine weather and the canoe edges inside out of pole long they 
 
 7 dAfisqlfi'sdAsi gien qo'yaqa'g.An la at l! kitx.idASLa'si. GaiiJi'xAn 
 
 pulled off and ' sky it with they shook. At once 
 
 8 dalag.e'iisi. Lu'goasi klu'inAsi. Gu'tat L.'nanAUAs. T!a'odjiga-i 
 
 rain fell. Those in the canoe were happy. Themselves [they] fl.\ed. The fort 
 
 9 l! x.itgidAfigasasi g.An l! qa'li hi'ldAiiAs. Giga'o hao idja'n 
 
 they went up to fight for they shook insides. Fish trap this was 
 
 10 wAnsu'ga. Gana'xAn l! sklu'x.idAsi. 
 
 they say. So they started up in a crowd. 
 
 11 A'wun 1a sqfi'dAs gien xe'tgu 1a squ'g.agatgils. Gien V a'og.a 
 
 Ilis mother he recognizert and in front of he swam ashore. And his mother 
 
 12 1a gi ski'djiwus gien agA'n 1a grgoyi'fiL.stasg.as. Gien i'sin gafia'n 
 
 him to tried to club and himself he saved to seaward. And again like 
 
 38 1a ld]iga'-i l.u Iia'uxau awu'fi agA'n 1a skitklo'tuldas. 
 
 he did when right tliere hismothcr himself he let club to death. 
 
 14 Gien g.aoL. g.An 1' a'og.a 1' qa'dji qleitq'.a'-iLx.idia'-i l.u sqa'wa-i 
 
 And immediate for his mother his head started to cut off when the knife 
 
 C.M.killg 
 
 15 hayi'n Y x.il gut qla'onauAiisi gien 1a qea'fiasi. L' gi'tg.a 
 
 instead his neck upon clicked and she looked [in]. Her son 
 
 1(> x.filxelgistagia'nas 1a vsqfi'dAs. Gie'nhao tclu sku'nxa gu 1a la 
 
 copper used to have she recognized. And then plank clean at it she 
 
 around his neck 
 
swANT(.Nl HAIDA TKXTS AND MYTHS 13 
 
 riicii she put him upon u cloiin hoiird. And his fiitlici- stayed In tln^ 
 house [instead of goino- Hshint>;J. She put hiiu on the to)) of the house. 
 
 After four nights had passed over hiui a slight noise licuan in his 
 tiii'oat. The top of his liead came out. As tlie nights passed, he 
 continued to eoiue out. By and by the sahuon skin was washed off 
 him by the rain,'" and he (Mitered the house. TIkmi he b(>canie a 
 shaman. They sanof for him. 
 
 They luoved away, and the next year they came to the same ])lac(^ 
 to oet sahuon. When the sahuon cauu^. ajj^ain and ran up a shiniiit^ 
 one was on top. Then he told them not to spear i(. but il was the 
 very one they tried to spear. By and ))y he nuide a spear for himself 
 and speared it. When he had pulled it ashore, and the salmon died, 
 he. too, died. He did not know that it was his own soul. 
 
 Then they made him sit up and sat above liis head. They dressed 
 some one to look like him. who went round the tire while they sans*-.''' 
 They also beat his drum. At thc^ same time they sang for him. After 
 four nights were passed they put him into a pool where salt and fresh 
 
 L.Hna'gas. Gien V g.o'ng.a ga'g.a ta'nadaiyes. Na-i u'ngu 1a 1 
 
 put. And liis father in it stayed. ' The house on top of him 
 
 (the house) 
 
 lu o-.alinfi'j.'-As. 2 
 
 >hr put. 
 
 La gi g.alstA'n.sing.cla'-i L.u V qag.A'n g.a (la'g.otcirig.ax. idles. 3 
 
 llini to four nights passed when his throat in a slight noise started. 
 
 L" i.I'xadji Iji'g.a qea'ng.ag.eils. La gi g.a'la i g.a'tsg.aL.asi 4 
 
 IHs top of head his came in sif;ht. Him to the nights passed 
 
 kliji'l r i..da'lLlxas. QA'odi Ia stA tci'na-i qiAl da'lLg.oyasi gien 5 
 
 all that he was coming out. By and by him from the salmon skin was washed off and 
 time hy the rain 
 
 na gi r g.e'tg.attclas. (iirMi 1" .sg.a'g.adAs. La g.An lI su. <> 
 
 lioUse to he went in. And he became a shaman. Him for they sang. 
 
 Gien stA l! teli'g.ax.unafiasi giCMi anawa'-ig.a i'sin gu l! tcligoa'- 7 
 
 And from they moved away and ne.xt .sca.son again at they came 
 
 gidAfiesi. I'stn tci'nag.ea'lga-i l.u gien tci'na-i skux.ida'-i l.u 8 
 
 to get salmon. -Again .sjilmon came when and the. 'Salmon came up when 
 
 u'ngut uAu x.al L.tingwa'nasi. (iir>n 1" kidaga'-i stA 1a sI'wus gien 9 
 
 on top of nuc shining was. .\iiil it the spearing from lie said and 
 
 one 
 
 lagisg.un lI kitdju'gAnAs. Qa'odihao la g.A'n ki'tao 1a Lg.olg.ai'yan 10 
 
 it to only they tried to .•^pear. By and by it for spear he made 
 
 wAnsu'ga gir'n Ia la ki'dAs. La la dAnr>.'sLgila'-i l.u tcI'na-i 11 
 
 they say and it he speared. Il he pulled ashore when Ihesalmon 
 
 klotula'-i at gu l.u la e.si'fi klotwa'lan wAnsu'ga. L' g.ala'nda-i I'J 
 
 was dead at the same time he too died they say. His .miuI 
 
 I'sis g.An gAm V u'nsAAtg.anan WAnsu'ga. 13. 
 
 wa.s for not he knew they say. 
 
 (lien I A l! L'g.olg.acjlawasi giT'ii Ia qoa'gi lI Llina'gAs. (iien 14 
 
 And him thev made sit up and him overtlie thev sat. .Vml 
 
 head of 
 
 Ia gana'n uAn l! L'g.otg.aL.si.as gien tcla'miwa-i dji'nxa 1' 15 
 
 him like one they made (dressed) and the tire 'near lie 
 
 skitqa'g.ofiAsi. Ga'odjiwa-i i's\n la'g.a lI skl'dAfiasi. La'guda la 1»> 
 
 Went arounil while The drum too his they bent. .\t the .same him 
 
 they beat time. time 
 
 g.An lI sI'wus. (x.a'la-i stA'nsing.ela'-i L.il uaiI tA'ngilaga g.ei IT 
 
 for they sang. The nights four pa.v«ed when a tidal inlet into 
 
14 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 wator mingled, where he had directed that he should be placed. They 
 laid him upon the plank on which he u.sed to lie. Then they put him 
 there (in the pool). The}^ also put his drum there. After this had 
 turned around to the right for a while it vanished into a deep hole in 
 the ])ottom. And now, when there is going to be plenty of salmon, 
 they hear his drum sound in the deep place. 
 Here the stor}^ ends. 
 
 1 agA'fi 1a ga'sLgTxAlga'iias g.e'ihao 1a l! g.asLgai'yan wAnsu'ga. 
 
 himself he used to tell them to put into this him they had" put' they say. 
 
 2 Lfi'lda u'ngu 1a ta'-idiganas u'ngu 1a l! Lta'-is. Gie'nhao 1a l! 
 
 I'lank on top of he always lay on top of him they laid. And then him they 
 
 3 isdai'yan wAnsu'ga. Ga'odjiwa-i e'siii Ifi'g.a l! q!a'-isLgiasi. Gu 
 
 put there they say. The drum too his they put. There 
 
 (in water) 
 
 4 sg.o'igulg.an g.ada'n 1' g.atg.fi'lgAlgin qa'odihao glla'-i sL!inga'-i 
 
 toward the right around he "'turned alter [a while] the deep the bottom 
 
 place 
 
 5 xAn r gagu'giesi. Uie'dhao ta-iuA'iig.asas gien ga'odjiwa-i glla'-i 
 
 even he vanished at. Now there are going to be when the drum the deep 
 
 plenty of salmon place 
 
 6 g.a la'g.a l! gudA'nxegA'ngAUAn WAnsu'ga. 
 
 in his they hear the noise of they say. 
 
 7 Hao Lan 1' g.e'ida. 
 
 Here finished it becomes. 
 
 As miojht have been expected, this story was a very popular one along the galmon- 
 frequented North Pacific coast, and several different versions of it have been 
 already recorded. An excellent one was obtained by myself in English from an 
 old Kaigani, derived from the Tlingit, among whom it appears to have originated. 
 This will be found in volume v of the Memoirs of the Jesup North Pacific Expedi- 
 tion, part I, pages 243 to 245. Apart from linguistics, the story is interesting from 
 the point of view of Indian psychology. It was related by the jiresent chief of 
 Those-born-at-House-point (Na-iku'n qe^ig.awa-i), once the leading family of Rose 
 Spit and Cape Ball, on the eastern coast of Graham island. 
 
 ^The half-rock woman in the corner, or the woman rooted to the ground, is very 
 common in Haida stories. 
 
 ■■' Many versions of this story say water, which, indeed, seems to be more appro- 
 priate, but fire was still oftener regarded by these people as a means of communica- 
 tion Ijetween natural and spiritual beings. 
 
 ■'Animal souls have the human form and act very much as men do on earth. 
 
 ■* Fish eggs are usually collected on hendock boughs. 
 
 ■■^The most important set of supernatural beings to a Haida were the Killer whales, 
 who, living in the sea, were supposed to call human beings "common surface l)irds" 
 (xa'-ii..a -xeti't gi'da-i), employing the term used here. 
 
 •* Because at that time of the year human beings hurt them by laying down hem- 
 lock boughs. 
 
 ^ Compare an episode in the story of A-slender-one-who-was-given-away. 
 
 ^ The closing sky is also spoken of frequently. Compare the story of A-slender- 
 one-who-was-given-away. 
 
 ^ An exclamation used when the salmon is seen to jump. 
 
 '" When mourning they covered their faces with jjitch and Iturned off their hair. 
 
 " Compare the story of L.xguadji'na. 
 
 '■^ The usual way in which one who had almost been turned into an animal recov- 
 ered his senses. 
 
 "This duty usually fell to the neiihew of the deceased who was to obtain his 
 supernatural helpers and the power that went with them. 
 
TkdI'ni 
 
 [Tol.l l.y Isaac, of tli.' I.i'clAn .ir'awai family.] 
 
 Tldi'iiT lived at End-of-trail town.' All of his friends also lived 
 tlioro. And ho went out to fish. And. the wind l)l()win<:- from the 
 shore, ho was blown away. Ho was unable to get to land. He was 
 blown about in the sea all day. And while he was being l)lown 
 about evening came upon him. Mo was also blown al)out during the 
 night. And morning again dawned upon him. Ho did not see land. 
 And he was again blown Jibout all day. But the wind did not blow 
 hard. 'Phorofore he did not capsize. While he was being blown 
 about evening again came upon him. He was again blown about all 
 night. He was blown about for a long time. And morning again 
 dawned upon him. During all that time he saw no land. 
 
 Then Tldl'nl sano- because he wanted the wind to become fair. And 
 
 [Massct dialect] 
 
 Klifi'sta gu Tldl'ni na'gan. L' ta'oUn wa'L.uAu i'sin g" naTiAii. i 
 
 Kndi.fTrail at Ilcii'iii livi'd. His friends nil tm, tluTc liv.d. 
 
 (lowii) 
 
 AV.v'gir'u stA r xa'oyienane. "WA'gi*"'!! dl'dastA tadja'o 'a'dosa's gien 2 
 
 Am) from ho went lishing. And otT shore wind blew and 
 
 r x.u'doidan. Dltg" Luqagale' 'ado' V 'esgai'an. Sin s'aski" sT'sgut 3 
 
 111' started to Ashore to go by lie was nnable. Day whole upon the 
 
 blow away. canoe sea 
 
 r x.utgA'figwanan. WA'gien liawa'n 1" x.utgA'ngwAiigAndan la da 4 
 
 he was blown about. And while he was blown about him for 
 
 .siniai'an. WA'gien 'a'lguai'sTn T x.u'tgAngwafigafian gio'nhaoi'sin lag" 5 
 
 wiiseveniiiK. And in the too he was lilown about and then ton to 
 
 nijjht him 
 
 sanL.a'nan. WA'gien gAUi i.Ag" V (lo'n'Afiganan. WA'git^'ii ha'osni sin (5 
 
 was morniiitr. And not laiul he was seeinp. .\iid a.ifain day 
 
 s'ask!" r x.u'tgAfigwafiganan. I'a'djue gAin hl'UItin •a'dowafigafianf. 7 
 
 whole he was bl()wu about. The wind not but was blowing hard. 
 
 AldjT'Alu gAin r xa'si/angafian. Hawa'n 1" x.ugAfigwA'ngAndan 8 
 
 Therefore not he capsized. While he was beinj; blown about 
 
 ha'osin la g" siiiia'-iAn. Ha'os?n 'al s'a.scr" p x.u'tgAfio-wanan. [) 
 
 again him to was evening. Again night whoU- he was being bhiuii about. 
 
 Dji'+ina V x.a'tgAngwanganan. WA'gir-n ha'osTn lag" sa'nL.anan. 10 
 
 L<mg time he was being blown about. And again to him was morning. 
 
 WA'kliiit LAg" gAm V (je'iTanganan. 11 
 
 All that time land not he was seeing 
 
 WA'giT'ii Ildrnl lun klAdju'Mjawan tadjuwo' Ugjila'-i dA V I'i 
 
 .\'nd ildi'ni like sang the wind beeomego<Ml lo he 
 
 15 
 
16 BUREAU OF AMERICAN ETHNOLOGY [bill. 29 
 
 ho stood in the canoe. He began to sing: '"Lake (i. e., Ocean) spirit, 
 cahn the waves for me. Get close to me, my Power. My heart is 
 tired. Make the sea very calm for me, ye ho ye ho' lo!'' etc.*^ While 
 he was still being blown about evening came upon him. And again 
 morning dawned upon him. Although it was foggy in the morning 
 the wind was not strong. He floated about at random. Every even- 
 ing shut down foggy. And he was unable to stand up. His legs 
 were weak, because he had been long in the canoe. Then he again 
 sang the same song. And morning came again. He could see no 
 land. And, while it was still fogg}^ evening came upon him. All 
 that time the wind was not strong. Again morning dawned upon him. 
 Then he floated near to land. He remained floating there. He did 
 not get off for his legs were bent together. During all that time they 
 did not see him. Although he was very near where people lived they 
 did not see him. 
 
 1 gudA'ns L.u A. WA'gien Lue'gua V gia'gAn. WA'gien s'a'lane dA 
 
 wanted when sang. Aiid in the canoe he stood. An'd the song to 
 
 2 r kila'wan: " Su sg.a'na gitg.a'lAnsL. Dl sg.fi'nawe qA'nskida- 
 
 he put his voice "Lake spirit make waves calm My supernatural got clo.se to 
 
 to: (=ocean) (forme). power 
 
 3 gi'nga, Dl qaii'nsLa. AdI' g** L!nawa"agASLa yeho yeho'lo, etc." 
 
 in canoe. I became tired. Me tor make the .«ea milk "yeho "yeho'lo, etc." 
 
 (i.e., calm) 
 
 -f Hawa'n V x.u'tgAngwa'nganan. Ha'osin lag" sfniye3'An. WA'klien 
 
 Yet he was being blown about. Again to him was "evening. But still 
 
 5 g'Am lag*" tadja'o 'a'dawanganan. WA'gien ha'osin lag" sa'nL.anAn. 
 
 not to him wind was blowing hard. And again to him was morning. 
 
 Ya'nanaulai'an. WAk!ie'n gAm tadja'o 'atawa'nan. WA'gien sin 
 
 It was foggy in the But still not wind was strong. And day 
 
 morning. 
 
 T s'asg" ha'osin LAgua'nan Y gi'glgAngwanganan. WA'klial j^a'nAii- 
 
 whole again aimlessly he was floating about. All that time while it 
 
 8 'agAndan siiiiai'An. WA'gien gia'ga-i 'ado' V 'e'sgasLaian. L' q!o'lu 
 
 was foggy evening came. And to stand up around he got His legs 
 
 (he was unable). 
 
 9 la 'aga'lan Lu'gu'a 1' isxA'nsqadan Ala'. WA'gien ha'osin s'a'lAfie 
 
 his were weak in the canoe he was for a long time because. And again the song 
 
 10 'a'hAn 1' klA'djuganan. WA'gien ha'osin sanL.a'nan. WA'gien gAm 
 
 same he was singing. And again was morning. And not 
 
 11 LAg*" r qe'iTAnganan. WA'gien ha'osin ya'nAfi 'agAndan 1a da 
 
 land he was seeing. And again while it was foggy him for 
 
 12 siniai'an. WAklie'} gAm tadjuwe' 'a'dowanga'nan. WA'gien ha'osin 
 
 was evening. All that time not the wind was strong. And again 
 
 18 lag* sanL.a'nan. 
 
 toliim was morning. 
 
 11 Wa'L.u LAg'"^ gu r ga'-iiiiulaiyan. WA'gien hawa'n gu V ga'-iin 
 
 At that time land at he floateil in the morning. And yet at he was 
 
 15 gaiigane. Gaiii xetg" l' qa'JAiTganan 1' q!olu gu'tga la JgAklAda'fian 
 
 floating. Not below he was getting his legs together his were bent 
 
 (ashore) 
 
 10 A'la. AldjI'Ahi gAm xetg'' 1' qa'l'Afiganan. WA'kliel gAm la l! 
 
 because. Therefore not off he was getting. All that time not him they 
 
 17 qe'iTalTgafian. L. ! na'Afi qloldjill' 1' is k!ien gAm 1a lI qe'n'Angaiian. 
 
 were seeing. They lived near very lie was although Hot him they were seeing. 
 
swANTON] HAIDA TEXTS AXD MYTHS 17 
 
 TIkmi he saw a child j)liiyiMo- about, one not grown but bio; enougli to 
 talk. And the child did not see him for his canoe was tloatin<jf dose to 
 a rock. Then Ildl'nl called to the child because he wisiied them to 
 know about him. And, when lie called, the child was afraid to <:o 
 to him. After it had been afraid for some time |Ildriii| said: '"I 
 am IldrnT." It was a male child. And it wentout to liim. And it came 
 and stood near him. And he said to it: " My name- is Ildl'ni."' ''Now 
 you, too. say •IldrnT/"' said he to it. And the child said '■"IldrnT/' 
 but said it wron<^ because it did not yet know how to talk very well. 
 lie pi'onounci^d his name again. And the child also pronounced 
 his name. It said it right. And the child started away from him. 
 
 Then it turned away from him. It began saying, ^ IMl'nT. 
 Ildl'iiT, IldT'nT, Ildi'nT, IldT'nT, IldT'nT." It was afraid of forgetting 
 his [namej. And when it got some distance away it forgot his 
 
 ^^ A gicn iiAn 'a a gusa'ai ya gAui l.A(io nan na ngw^ans 1 (|a nan. l 
 
 And 11 cliikl knew liow'to not bi^; I>liivud about lie saw. 
 
 talk 
 
 VrA'gicMi gAm anA'n 'a'as V (jr'rra'fian tle'dja-i g" Lue' Ifi'ila gi'tasi 2 
 
 And not this child him saw the rbek against the his floated 
 
 canoe 
 
 Ala'. (lAm la V (irMTa'nan. WA'gien IldT'nT iiAfi Sl'xAdius ga 3 
 
 beeanse. Not him it saw. And ildl'ni the child to 
 
 kiiiga'nan la 'au l! u'nsAde dA V gudA'ns A'la. WA'giC'u la 'au V 4 
 
 was.allitiK him for they know to he wanted because. And it for he 
 
 (that they might know) 
 
 ^I'vins giCMi la 'a qage' g" V Twa'gaganan. La g" V l'wag''xA'nsgats 5 
 
 called and him to go to it were afraid. Him of it .was afraid for along 
 
 time 
 
 L.u "IldT'nT la-o Tdji'ngua" hin anA'n 'a'as V sudai'an. Nau Ilna'-o 6 
 
 when, •• ildl'ni I that am as pre- this child he said to. A male this 
 
 cedes 
 
 idja'n. WA'gir'ii la V (|as'ai'an. WA'girMi la qlol V gia'Llagan. 7 
 
 was. And him it went out to. .Vnd him near it came and stood. 
 
 WA'gien hin la V sudai'an, "IldT'nT hin dT ki'a'ngua. Ilai 8 
 
 .Viid as follows it he said to, '■ ildl'ni like this I am named. Now 
 
 da isi'n 1 IldT'nT hin su,'" hin la 1" sudai'an. WA'girMi anA'n it 
 
 you too (imp.) Ildl'ni like say," like it he .said to. .\ud ilii> 
 
 "a'xvdjus. "IldT'nT" hin sa'wan. WA'git'Mi Y ki'lsg"daiani, a'liAu 10 
 
 child', "ildl'ni," like .siid. And it .siiirit wrong, this 
 
 'a'xtidjus gAiu ve'nkle gu'sao'aiya'nan A'la. WA'gien ha'osin kiii'n 11 
 
 (■hil<i "not "very well knew how'to talk because. And again his name 
 
 r klwai'an. WA'gien a'nAii 'a'xAdjQs hAnisi'n P kie kiwai'an. 12 
 
 he mentioned. And this child again his name menti(med. 
 
 WA'giC'n la V ki'lvedaian. WA'giCm a'uAii 'a'xadjus 1a stA qa'-idan. 13 
 
 And his it said right. And this child him from started. 
 
 WA'gien 1a stA 'Afi r L.sLa's-qalTya'n. | :"Ildi'nT. IldT'nT, [4, 
 
 An'il him from himself it turned aroui"id. ••it.li'ni, ildi'ni, 
 
 IldT'nT,": | hin Y su'idan. Da 1a Y qle'sdade g" Y I'wa'gas 15 
 
 ildl'ni," like it began .'Jaying. For his it forget to it was afraid 
 
 aIu' r sa'wan. WA'giC-n Ia stA Y djiine"els i..u ha'osin Y kie IG 
 
 there- it said. And from him it got far when again his name 
 
 fore 
 
 17137— No. 2t»— 05 2 
 
18 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 name again. Then.it returned to him. And, when it came to him 
 he a<>-ain told it his name. ''Sa}' 'IWi'nlV' said IJdI'ni to this child. 
 And the child in turn said so. And again it said it right. Then, as 
 it went away from him, it began repeating his name. " Iklfni, 
 Ildl'nl, Ikirnl," it began saying. While it was saying '' Ikirnl" it 
 entered the house. That time it did not forget the name. 
 
 And, even while opening the door, it kept repeating " Ikirni.'' The 
 child said to its grandfather: " Grandfather, find lidrnl; grandfather, 
 find Ikirnl."" And it led its grandfather to the place from whence 
 it had come. They came to where he floated. The wife was also 
 with them. And, being at once much troubled at the sight of him, 
 they quickly got into his canoe. They came in front of their house 
 with him. 
 
 When the}^ got out they wanted to take him up to the house 
 quickly. Then he showed them his legs. He also showed them that 
 he was unable to stand. He merely made signs with his fingers. He 
 
 1 da V qle'sgadan. WA'gien ha'osin la gui Y sta'e'lan. WA'gien 
 
 for it forgot. And again him toward it returned. And 
 
 2 la 'An r qa'Llas l.u ha'osin ki'a'ii lag" 1' sudai'an. " Ikll'nl hin 
 
 him to it came when again his name to it he told. "iWi'ni lilie 
 
 3 1 su," hin anA'ii 'a'as ha'osin IMl'ni sudai'an. WA'gien anA'ii 
 
 (imp.) say," like this child again Itdi'ni said to. And this 
 
 4 a'as ha'osin giiia'n . sa'wani. WA'gien ha'osin Y kih'e'daiane. 
 
 child again like said. And again he said it right. 
 
 5 Wa'L.ri ha'osin 1a stA Y qa'-its-qatlyan Y kie' Y klwi'dAnidan. 
 
 Then again from him it as it went away his name it began to repeat. 
 
 6 I :''IkirnI, Ikll'nl, IMl'nl,": | hin Y su'-idan. Hawa'n "lidl'nl" hin 
 
 '■ildi'ni, ildl'ni, ildi'ni," like it began to say. Yet "ildi'ni" like 
 
 7 r su'gAiidan na g" Y qatclai'an. Wa'L.u Llao gAm kie' da 1' 
 
 whileitwassayinghou.se to it entered. Then, however, not the name for it 
 
 8 q le'sgadanan. 
 
 forgot. 
 
 9 WA'gien k!iwe' Y da'a'sLtcIasi 'ai'yan "IMi'ni," Y su'daltclaian: 
 
 And the door it opened right through "ildi'ni," he went in .saying: 
 
 10 " Tcina'-i, Ikli'nl qeigA'na," hin a'nAii 'a'as tcI'nAii sudai'an. 
 
 "Grandfather, ildi'ni find," like this child its grandfather .said to. 
 
 11 WA'gien gie'stA Y qa'gan 'a 1' tci'na la 1' 'alqa'-idan. WA'gien 
 
 And from whence it went to its grand- its it led. And 
 
 father 
 
 12 ga-i'ns g"" la 'An Y isLla'a'wan. L' dja i'sin la Ai idja'n. WA'gien 
 
 floated at him to they came. His wife too him with ' was. And 
 
 13 na"aistAganan Y ikIwI'dASLyua'n'was l.u la'gu'e Y xu'stALiawan. 
 
 as soon as (they saw they were much troubled when into his they got quickly, 
 
 him) " " (canoe) 
 
 14 WA'gien ne xetg" Ia dA'iiA} Y 'a'sgada'wan. 
 
 And the in front him with they arrived, 
 
 house of 
 
 15 L' ]st!aia"was gien hawi'dan na g'' Y isde'ye d* 
 
 They got off when quickly house to him take up to 
 
 16 la l'gudAiia"wan. WA'gien qlo'lawuii la 1' qenda"wan. Gia'ga-i 
 
 they wanted to do to him. And his legs he showed to them. To stand 
 
 17 'ado' 1' 'esga'si i'sin la Y qenda"wan. Hi'nan 'a-i la SLli'silAiiganan. 
 
 he was unable too he showed them. • Only he made signs with his fingers. 
 
SWANTON] II A I DA TKXTS AND MYTHS 19 
 
 (lid not know their luiiguaj^o. And tlit> man ran up for his mat. And, 
 when he hroiioht it down, they phiced him upon the mat. Then tho}' 
 carried him into the house. The}' phiced him near the tire. 
 
 Then they \nit warm things upon him. And tliey also warmed him 
 at the lir<>. They also put warm thinys on his head. They also 
 warmed water for his legs. And, when the water became warmed a 
 little, the woman began putting it upon his legs. At the same tiiiK; 
 the man also kept warm things on his head. And, as he sat there, he 
 tried to straighten his legs a little. They became well. They stopped 
 putting hot water on them. 
 
 And, when he asked for a stick, they gave it to him. And, after 
 they gave it to him, he raised himself up. He tried to go outside. 
 And, after he had sat outside for a while, he came back again with the 
 help of his stick. Th(>v did not give him food becau.se they saw that 
 something was the matter with him. Although they had not seen him 
 before they saw that he was a chief. 
 
 Then they warmed water for him. The}' also cooked food for him. 
 
 GAm l! kil r gudAfi'a'nan. WA'gien uAfi I'linas IgCis do 'atAga'lan. 1 
 
 Not their Inn- he knew. And the man mat for ran up. 
 
 gniij<e this 
 
 WA'gien tcla'niie djing" la V 'a'waSvan. 2 
 
 .\nil tliefire near him they put. 
 
 Wa'i-.u gin kll'na la gui Y fsdala'wan. WA'gien tcla'anue 8 
 
 Then things wiirni him upon tliey put. .Viid the tire 
 
 'a Tsi'n la V LAkli'nAnida'wan. WA'gien V qadji'fi gu i'sin gin 4 
 
 in t(Mi liim they made warm. .\n.d his head "at too tilings 
 
 kll'na la V I'sda'oganan. WA'gien V k!ial hAn isi'n xao la 5 
 
 warm liim they put on. .\nd his legs ton li((Uid his 
 
 (water) 
 
 r Likll'iiAsLa'wan. WA'gir'n xao Inan kllnisLa's L.u V k!ia'l gui (} 
 
 t he V warmed for. And liquid a little became warm when his legs upon 
 
 ( water) 
 
 iiAn dja'adas isda'idan. WA'taJ nAii Tiiiias hAn isi'n V qA'dji g" gin 7 
 
 the wf>man began putt- At the .same the man too his head to things 
 
 ing it. time 
 
 kli'ndaganan. WA'gien Jna'n V qia'oas g" hAn qlolAwu'n V 8 
 
 kept putting warm. And a little he sat there even bis legs he 
 
 3^a'gAkiaian. WA'gien la'iia la'gane. Wa'L.u Lan la'na V 'a'Wa'wane. 9 
 
 TriiMl to straighten. And his were good Then stopf>ed his he put hot water on. 
 
 (well). 
 
 WA'gien sqla'nu 1' gInA'ns gien la g" l! sq!asLai'an. WA'gien la g" lI 10 
 
 .Vnd .stick he asked to when him to they gave it. And him to tliey 
 
 be given 
 
 sqlasLa's l.u 'Aii V kitgia'gan. WA'gien kiag^agA'n V kl'L.SLiwagMan- n 
 
 gave it when him- he stood up by .And to the ofhim- he tried to go. 
 
 self means of." outside self 
 
 an. A\'A'gien kia V qiao qaod ha'o.^in silga'nan agA'n V ki'L.sLtcIaian. 30 
 
 And out- he sat after a again baek he came in with the assistance " 
 
 side w bile of the stick. 
 
 L' 'a'dagas la V qe'n'was aIu' gAm tao la g" V isda"an'uganan. 13 
 
 He was difTerent his thcv saw therefore not food him to they gave. 
 
 (i. c., sick ) 
 
 Gaui la r qen'fi'n'uganan klien T I'Ll-adas Ifi 1' nena"wan. U 
 
 Not him they saw (before) although he wasaehief his t!:ey saw. 
 
 WA'gien xao la'Au V qe'nisLda'wan. Ila' I'sin tao la 'An 15 
 
 And liquid for him they warmed. Besides food bim for 
 
 (water) 
 
20 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 And, when the water was warm, she put a great deal of grease into it, 
 and they set it before him. She also gave him a spoon. This is how 
 the ancient people did. And after he had drunk the broth she also 
 set food before him. She let him eat grease with it. And after he 
 was through eating she put another kind of food before him. \Yhen 
 she saw that he ate his food as if he were well she gave him another 
 kind of food. 
 
 And he (the husband) saw that he had ))e('ome well, and he said to 
 his wife: " When the wind is fair we will go with him to the town." 
 It was evening. And they did not sleep during the night because they 
 wanted to go to the town with him. But the chief slept soundly. 
 And while he slept the}' put their things on the beach. The}' also 
 launched their canoe. And they put their things into the canoe. 
 They did not live far from the town. And when he awoke they told 
 him the}^ were going away with him. 
 
 1 r Li'n'alAiia'wan. L.i'sL.iian xao kli'nASLAs l.u to 'e 1' qoa'n- 
 
 they cooked. By and by liquid was warm when grease into she put 
 
 (water) 
 
 2 dA3^uanan. WA'gien la xetg" 1' tc!isa"wane. WA'gien sLagu'l isi'n 
 
 very much. And him before they put it. And .spoon too 
 
 3 la g" 1' tla'osLaian. Ao LAg" ll.u' xade' wAga'iTan. WA'gien 
 
 him to she gave. This how the ancient people were doing. And 
 
 4 wa'L.'a xao 1' nilgl's l.u ta'vve isi'n la xetg" I' isdai'ani. To 
 
 after it broth he had done when the food too him before she put. Grease 
 
 drinking 
 
 5 XAn i'sin wAsuwe't la 1' tadai'an. WA'gien 1' tagl's gien tao qiA'lat 
 
 too with it him she let eat. And he finished when food another 
 
 eating kind 
 
 6 hAn isi'n la xetg" Y isdai'an. WA'gien dA'man la g'^ tas hi 1' 
 
 too him before she put. And well he .some- ate his she 
 
 thing 
 
 7 qens aI gin ta'wa qiA'lat I'sin la g" V fsdai'an. 
 
 saw with some food another too him to she gave, 
 kind of 
 
 8 WA'gien dA'man 1' 'els la 1' qa'nan gien hin dja"An 1' 
 
 And well he became him she saw and like his wife he 
 
 9 sudai'an, " Tadja'o las l.u Inaga'-i 'a Ia dA'iiAi tlalA'ii Luqsi'-idasan." 
 
 said to, "Wind is when the town to him with we will go by canoe." 
 
 good 
 
 10 WA'gien siiiiai'yAn. WA'gien gAm 'a'lgua V qiASL'a'n'uganan 
 
 And it was evening. And not in the night they were sleeping 
 
 11 1a dA'iiAi Inaga'-i 'a Luqa'-ide dA V gudAn'il'wan A'la. A'nAfi 
 
 him with the town to go to they wanted because. This 
 
 12 I'Llagidas Llao qiayu'anan. WA'gien V q!as t!al L'ji'we 
 
 chief, however, .slept much. And he slept while the 
 
 property 
 
 18 qiA'tAgana 1' isda"wan. Lue' isi'n tcang'' A'na Y i.sda"wan. 
 
 on the beach they put. The canoe too into the sea theirs they put. 
 
 14: WA'gien Lu'gue gin A'na Y isda"wan. Gaui Inaga'-i stA 1' 
 
 And into the things theirs they put. Not the town from they 
 
 canoe 
 
 15 dji'iii'ana'wan. WA'gien Y skl'nas l.u 1a dA'fiAl Y Luqa'-ida'wasis 
 
 lived far. And he awoke when him with they would go off by canoe 
 
 16 la g" r suda"wan. 
 
 him to they said. 
 
i^wANTON] HAIDA TKXTS AND MYTHS 21 
 
 Tlioii tho woniiiii went in tlicii* ciuioi^. 'Phc man wont witli liini in 
 his canoe. They came to the town w ith him. And the pc()ph^ wore 
 astcnishod at tliom. Boforo that the}' had one canoo. And when 
 [they t^Aw] that they had two they were surprised at them. Thoy 
 were a great crowd waitint^- outside^ for thorn. Then they saw another 
 person .sitting in their [canoe]. 
 
 And when they came ashore the whole town went to tiiem, for they 
 iiad never seei< him l)eforo. They came with him to th(» Stikine town. 
 They quickly took him into the hou.se. And the house was full of 
 Stikine people, men. women, and children. They were surprised to 
 see him. Although they had ne\er seen him before, they saw that he 
 was a chief. 
 
 And now the one who came to the town w'ith him said to the crowd: 
 •AVhon my grandchild went out to play it found this person. It 
 went to play. After it had been gone for a whih^ it came in. Then, 
 
 WA'gien la'gia Lu'e gu'a UAn dja'das Luqa'gan. Nah I'linas 1 
 
 Aii^ Ills canoe in the woman went by The man 
 
 canoe. 
 
 h.vn isi'n gia i.ue'gu'a 1a dA'nat Lucifi'gan. WA'gien 1a (IaTiaI Inaga'-i '2 
 
 too "liis canoe in liim witli went by canoe. -Vnd him with tlie'town 
 
 gu r lAii'sLla'awan. WA'gien 1a l! q!Ala"wan. WA'kunast' Lue' 3 
 
 at they came by canoe. And they were surprised Before it tlie 
 
 at them. canoe 
 
 la 'as'wfi'nsina'wani. WA'giC'n wed L!ao la Ti'stAn'wasi l.u -t 
 
 theirs was oiu>. ' And now, how- tlieirs were two when 
 
 ever, 
 
 la l! (jlAlri''wan. Kia 1a kliu' i.I .sklfdyu'ana'wan. WA't^ien uaiI 5 
 
 ttiey were surprised Outside them for they were in'a great crowd. And a 
 
 at them. 
 
 xfi'da qiA'lat hVgu'a tcla'nwas l! qii'nan. <> 
 
 person another in theirs sat they saw. 
 
 ^VA'gien 1' kitL!'djagA}'wa.s l.u Inaga'-i 'aski" hAn V 7 
 
 And they came asliore wlieii the town whole very tliem 
 
 do'it'awane gAm wA'kunast' 1a lA qt'^'n'a'figanan A'Ja. StAklA'n S 
 
 went to not before it him tliey .saw because. Stikine 
 
 Inaga'-i gu la dA'fiAl V LuisLla'a'wan. WA'giC'n hawl'dan na g" !> 
 
 town at him with they came by canoe. And quickly house to 
 
 la T.! hsda'^wan. WA'giT'n StAklA'n xade' Ila'ndjide tsgie'n dja'do 10 
 
 they took them. \u>\ the Stikine people the men aiid the 
 
 women 
 
 (lAUAla'n i.si'n 'a'aga-i dA'fiAlan tsi'n na-i staga'ne. La t>I U 
 
 with too the chiMrcii with too the house was full. Them they 
 
 gus'a'na'wagan. (Jaiu wA'kunast' 1a lI qe'n'anganan kliii'nan 12 
 
 were surprised at. Not before it him they saw althoufjh 
 
 r I'Ladas la'na lI (jaTian. 13 
 
 he was a chief his they sjiw. 
 
 WAgie'n ao la dA'fial V uiqii'L.agan. Hin ga sklu'lasga-i 1-4 
 
 And now him with they came home. Like the crowd 
 
 ga r sri'wan. '' Dl tIaklA'n nafi'fi'gAn i..il a'uAfi xa'das V !•> 
 
 to he said, ".My KiMiidcliil<l w.'iit out when this pcr-un il 
 
 to play 
 
 qe'igAn. L' nan'a'gAu. 1/ go (|aod 1" <ia'tcIigAn. IlitlA'n H> 
 
 found. It went to play. H was after it came in. Then 
 
 gone a while 
 
22 BUREAU OF AMERICAN ETHNOLOGY [Bru,.29 
 
 as it opened the door, it came in saying ' Ildi'nl, Ikirnl. Grand- 
 father, IMl'nl found,' it said. So we went to see him. And we took 
 him into the house. He was unable to stand. His legs were bent 
 together. And we carried him up in a mat to the house. We worked 
 over him all da}^ [to make him well]. And after he did stand up he 
 - went outside with the help of a cane. Then we gave him food. 
 When he got well we came this wa}" with him. I came hither with 
 him because I did not want to remain alone with him in an uninhab- 
 ited place,"* he said. 
 
 While they were telling about him the people observed that he was 
 feeling of his skin with his teeth. And they told one another about 
 what he did. Then the chiefs of the Stikine people said: '"'Taste the 
 chiefs blood." Then one felt of .his skin with his teeth. And when 
 he lifted his head he said: "The chief's blood is salt." Then the chiefs 
 of the Stikine people we.re very much astonished. Then they knew 
 that he had been blown about for a very long time. And the town 
 
 1 k!iwe' 1' da'il'sLtcIigAndan, "Ildl'nl, IMrni" hin V sudii'ltcIigAn. 
 
 the door it as opened, "ildl'ni, tldi'ni," like it came in saying. 
 
 2 "Tci'na IMl'nl qeigA'na," hin 1' su'gAn. AMjI'aIu la tIalA'n 
 
 "Grand- ildi'ni (I) found," like it said. Therefore him we 
 
 father 
 
 3 qen'a'gAn. WA'gien na g*^ la tlalA'ii I'sdagAn. Gia'ga-i 'ado' 1' 
 
 went to see. And house to him we took. To stand around he 
 
 4 'e'sgagAn. L' q!olu' gutg^ la'na IgaklA'dAfiagAn. WA'gien Igus 
 
 got (was His legs together his were bent. And mat 
 
 unable). 
 
 5 'a'nAi na g" la tlalA'ii 'a'sLtcIigAn. WA'gien sin s'asg" la 'ado' tlalA'ii 
 
 in house to him we carried up. And day whole him around we 
 
 6 Lei'ldAngAn. WA'gien F gia'gAu l.u kia'g'' agA'n V kiL.'sLuwagAu. 
 
 tried to make And he stood up when outside he went with a cane. 
 
 (well). 
 
 7 Wa'L.u la tIalA'n g"" ga ta'dagAn. L' U'gas l.u ha'lgui g'^ la dA'iiAl: 
 
 Then him we gave to eat. He was well when hither to him with 
 
 8 tIalA'n Lui'stleidAn. LigA'nlanan la s'un la dA'nAl idjiga'-i g" dl 
 
 we went by canoe. In an uninhabited I alone him with stay to I 
 
 place 
 
 9 gwa'was aJu' halgui' la dA'fiAl I Luqfi'-idAn," hin Y sa'wan. 
 
 disliked therefore hither him with I came by canoe," like he .said. 
 
 ]•> La a1 V giala'ndawa's tlal qla'lAii 1' qlogudA'ns la'na l! qe'n- 
 
 Him of he related while his skin he felt with his his they saw 
 
 (they) teeth him 
 
 11 qloldaian. WA'gien gu'tgA la l! sudai'an. WA'gien StAklA'n xade' 
 
 secretly. And to each him they told about And Stikine people 
 
 other 
 
 12 I'Llade hin sfi'wan: "Nau T'Lladas 'a-i 1 qlogudA'ii'o." WA'gien 
 
 the chief like said: "The chief blood (imp.) taste ye." And 
 
 13 1' q!Al la'na uAn qlo'tsgildaian. WA'gien stA 1' 'A'nstALlas l.u 
 
 his skin his one felt with his teeth. And from he lifted his head when 
 
 14 " NaiT T'Lladas 'a'-iyu tAfia'gAngua," hin F sa'wan. Wa'L.u StAklA'n 
 
 "The chief's blood that is salt," like he said. Then the Stikine 
 
 15 xade' qlA'ldAfiayua'nan. DjI'na F x.u'tgAngwanan 'An wa'L.fi hl'na 
 
 people were very much A long he was Dlown about for then his 
 
 surprised time 
 
-»^^T..N| HAIDA TKX'I'S AM> .M^ IJIS '2H 
 
 people went outside. 'I'lieii they knew w lial had happened to him. 
 I>nt thov did not know whence he had come. 
 
 .Vnd th(\v beo^jin to care for him. lie was there lor manv years. 
 And he remained there always, lie did not uo l)a(k. heciiuso ho did 
 not know where his town was. lie had four ehildron. Two wore 
 hoys and two were twirls. And all the time he was at the Stikine Ih' 
 wept for his children. Hut he did not wee|) for his wife.* And tlu^ 
 one who iuul found him made him his friend (i. e., took him into his 
 family and elan). 
 
 And after he had lived there for a lone- time he came to understand 
 their lan^uaoe. AftiM* he had wept for a while h(; sang a cr\ino; song, 
 lie began the following erxing .song: | :"Heg.onone' La'gwai\'e 
 djfi'qoqoltedj. : 1 Ila guse', ha guse' Je'nl gitsi'nl haguse'.''^ And he 
 joined that tribe. Then he told them that he had belonged to the 
 Fish-egg.s and they all gave themselves to him because they .saw that 
 he was a chief. And his friends, the Fish-eggs, lost him. 
 
 l! u'ttSAd'elan. WA'gien Inaga'-i xa'de kia'g" Idja'ne. LAg" 1" 1 
 
 thoy came to know. .\nd the town the outside went. Uow lie 
 
 people 
 
 'ets 'au la I.I u'nsAdA^s lax Ll'djTstA V is gAin *An i,I u'nsAda'anan. o 
 
 was for him thov knew when whenee he was not lor tliev kneu. 
 
 like 
 
 WA'gir'U g" liAii dAiiia'n la lIa (|e'nidan. AN'A'gien 'A'na 3 
 
 .And there ri^ht ciirefnlly him they liegan to look And veiirs 
 
 alter. 
 
 (joan gut g" r idjri'ni. W'A'gien g" hAn 1' ugai'e'lane. (iaui 4 
 
 many duriiiK there he was. ,\nd there right he sliiyed always .Not 
 
 (joined the trihe). 
 
 silga'n stA r is'fi'nane gAui Ll'djan T LAg" is 'au 1' u'nsAd'ailan A'la. 5 
 
 haek from he went not where his laiul was for he knew he- 
 
 1/ gl'dalAil stAnsfi'fian. StAfi la Tla'ndjidagan gien stAfi isfn <; 
 
 His ehildren were four. Two his were men 'and two too 
 
 la djada'gan. WA'giC'u StAklA'n gu V is kllaJ gi'dalAii da P 7 
 
 his were women. .\nd Stikine at he was while hisehildren for he 
 
 s'a'-iJganan. L)ja"An dA i.lao gAm V s'a-ilTi'nganan. WA'gien la s 
 
 was weeping. His wife for however not he was weeping. .\nd him 
 
 iiAil qe'yaiyan V taodi'lgigan. 1> 
 
 one fonnil him took for his 
 
 frieixl forever. 
 
 ^^'A'gien g" r tsxA'nsgats i..i~i i.I kil 1" gwa'lan. ^\'A'gi»"n V pi 
 
 .\nil there he live<l a long when their Ian- he "underslood. And In- 
 
 time gnage 
 
 sTi'-ilgATi ([aod Wn V kt'lklAdju-idan. WA'gien Inn 1" klAdju'idan: [[ 
 
 wept after for h<' hegantosinga .\nd like h<' hegan singing: 
 
 a while crying song. 
 
 :'' Ileg.onoiu""'' r,a'gwaiye dju'ci'^fltedj: I ■.llagust"': j 12 
 
 lie'ni gtta'nl hagu.si"''." 
 
 WA'gien g" hAn T Lrgai"elane. WA'gien I* Kla'ogAs "^'nstA 13 
 
 .\nd tliere right he joined the trihe. And he was of the alH>ut 
 
 Fish-eggs 
 
 A'na r sa'wan gien la g" agA'n i-I I'sda'odjawan V I'Llagidas la'na 14 
 
 liis he tolil and him to tliem- Ihey idl gave he was a chief his 
 
 selves 
 
 lI (lenga'nan Ala'. WA'gir-n V ta'oUn Kla'was V godiaga'nan. 1:, 
 
 they saw beeause. .\iul his friends the Fish-eggs him lo>i. 
 
24 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 And by and b}- his friends heard that he was a chief of the Stikine. 
 In old times people did not go to other places. They fastened a 
 feather to the end of a stick, and they raised it. If the feather was 
 not moved by the wind they went out." Therefore his people did not 
 learn about him quickly. But afterward they heard about him. And 
 when he knew that his friends had heard about him he sent down the 
 songs foi- his friends. By and by, when they heard his [songs], his 
 friends were very glad. "Although I want to go to 3"ou, there is no 
 way to do so. I am very well off. But there I was not happy. My 
 friends, the women and men of the Fish-eggs, are very numerous."^ 
 Then his friends ceased to be sad for him, because they knew he was 
 happy. But his wife was married to another man, for they had 
 thought that he was dead. 
 
 This is the end. 
 
 1 Li'sL.uAn wA'gien, StAklA'n a} ta'olAn 'An V I'Lladas la'na l! 
 
 By and by hovvever Stikine of his friends for he was chief his they 
 
 2 ki'figudanan. Gaui LlAklwa'nan ll.u' LA'gui l! Luqa'-idAiiganan. 
 
 lieard. Not any (ime in old to any they started by canoe. 
 
 times places 
 
 3 Sqla'ii-kune ItA'n'u l! kiu'lgudjilganau. WA'gien sa l! 
 
 End of a stick feather they fastened. And np they 
 
 4 kiigudjilga'iiane. GAm Itanue' x.u'Jklwesiidansi l.u hitlA'n l! 
 
 lifted it. Not the feather was moved by the wind when then they 
 
 5 lAiqa'-idanan. AMji'Ahl gAm la 'au hawl'dan l! u'nsadAi'anan. 
 
 started out by canoe. Therefore not him for quickly they knew. 
 
 6 WA'gien sile't la l! ki'ng"danan. WA'gien 1' ta'oUii l' ki'ngudAns 
 
 And after- him they heard about. And his friends him heard about 
 
 ward 
 
 7 'au r u'nsAd'elan l.u s'a'lane ta'olAiT dA V xA'ndjutla'lane. 
 
 for he came to know when the song his friends for he sent down. 
 
 8 WA'gien Li'sL.uAn la l! guda'iian l.u V ta'olAfi gu'dAne layua'nan: 
 
 And by and by his they heard when his friends the minds were very good: 
 
 \) "DalA'fi 'a dl gutqa'o sklia'nan gAm LAg" dalA'n 'a dl 'e'tHne 
 
 "You to I want to go although not how you to I can go 
 
 10 qiV'AngangAn. Dl la3aia'ngAn. Ha'oL.n Llao gAm dl hV'AngAn. 
 
 is to be seen. I am very well off. There however not I was happy. 
 
 11 Dl ta'olAfi Kla'was djade' isgie'n Ila'ndjide I'sin qoanyua'ngAn." 
 
 My friends Fish-egg.s women and men too are"very many." 
 
 12 WA'gien Lan 1' tawe' la a1 gudAue' stie'gan V Ifis 'An l! 
 
 And stopped his friends him for tneir minds were sick he was for they 
 
 happy 
 
 13 u'nsAda'elan A'hi. L' djil Llao nAn i'iiiia qiA'lat in'e'lan 1' klo'tAis 
 
 came to know because. His wife however a man other came to he was dead 
 
 marry 
 
 14 'au Ifi l! u'nsAdan A'la. 
 
 for his they thought because. 
 
 15 Hao Lan 'e'lgAn. 
 
 Here end becomes. 
 
■*"ANT..Nl HAIDA TEXTS AXI) MYTHS 25 
 
 The almost (•(UMiik'ti' ahsi'iKv of a inylhic cliMiu'iit in tliis story sii^jrc.sts that it 
 may be founded on fact. At least it must have been used to explain a relationship 
 supposed to exist between the Fish-ef^gs, a branch of the threat St.v'stas family of 
 Masset, which l)elon<ied to the l-'a^le clan, and some family amonj^ tlic Stikine 
 Inilians. 
 
 ' So the word Kliu'stA was somewhat doubtfully translated to me. It stood near 
 the northwestern angle of (iraham island opposite North island. 
 
 - .V song supposed to have power in calming storms. 
 
 •' F'earing to expose themselves to possible danger from an entirely strange man. 
 There was no assurance of safety between man and man unless both were of the same 
 family or peace was known to exist between their respective families. The verbs in 
 this (juotation have the past-experienced ending, -g.\n. Had this been related by a 
 person who had learned the facts from somebody else they would have taken the 
 past-inexperienced ending, -an. 
 
 * Accidents like tliis were often supposed to be brought al)out by the unfaithfulness 
 of a man's wife, and it is not unlikely that the chief may have suspecteil that he had 
 suffered in this way. 
 
 ^Tlingit words. 
 
 *This is evidently mythical. The same thing used to be said of the Pitch people. 
 See Memoirs of the Jesup North Pacific Expedition, volume v, part i, page iU. 
 
 • lie spi-aks of his new friends as if they belonged to his own family at Kn<l-of-trail 
 town. 
 
26 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 STORIES ACCOMPANIED BY TEXTS 
 
 How Shining-heavens caused himself to be born 
 
 (Told by Walter McGregor of the Sealion-town people] 
 
 She was a chief's daug-hter at Djil.' Her father had a slave he 
 owned watch her. Then she said to the slave: "Tell a certain one 
 that I say I am in love with him," And, when she went out with him 
 to defecate next day, she' asked the slave if he had told him. And 
 he said to the chiefs daughter: " He says he is afraid of your father." 
 He had not told him, and he lied. 
 
 She told the slave to tell another that she was in love with him, 
 and again he did not tell him. He told her he feared her father. 
 When she was unable to get any of her father's ten nephews she went 
 with the slave. And her father discovered it. 
 
 Then they abandoned her. Only the wife of her youngest uncle 
 left some food for her. 
 
 She went down on the beach to dig. After she had worked for 
 some time she dug out a cockleshell. In it a baby cried. Then she 
 looked at it. A small child was in it. Then she took it to the house. 
 She put something soft around it, and, although she did not nurse it, 
 it grew fast. Soon it began to creep. Not a long time after that it 
 walked about. 
 
 One time the child said: " Here, mother, like this." He moved his 
 hand as if drawing a bowstring. When he said the same thing 
 again she understood what he meant. Then she hammered out a cop- 
 per bracelet she wore into a bow for him, and another she hammered 
 into arrows. When she had finished [the bow] she gave it to him 
 along with the two arrows. He was pleased with them. 
 
 Then he went out to hunt birds. When he came back, he brought 
 his mother a cormorant. His mother ate it. The day after he went 
 hunting again. He brought in a goose to his mothei'. His mother 
 ate it. And next day he again went hunting. He brought in a 
 wren. Then he skinned it. He dried [the skin]. He treasured it. 
 And next day also he brought in a k!u'tc!ix,u.'^ That, too, he skinned. 
 That too, he dried. And the next day he brought in a blue ja3\ He 
 skinned and dried that also. The day after that he brought in a 
 woodpecker. That he also skinned. That he also dried. 
 
 One time some one was talking to his mother. The house creaked 
 moreover. yVnd when day broke he awoke in a fine house. The 
 carvings on the house posts winked with their eyes.^ Master Carpenter 
 
HAIDA TEXTS AND MYTHS 27 
 
 Sin aoa'n qkidao.a'g.an 
 
 L' g-idfi'o-an WAnsu'oa Djfi ou \. L' xfi'tg.a iiau -xA'ldAna dag'.ai'as 
 r ((:V-i(ljit(lrig.AriAs. (lir'iihao \\\u xA'ldAfiAs Iiau Ia la su'udas 
 "Ila'lA ahl'na tit 1 tfi'-idisifiAfi gl si'wun."' Gion dag.ala'-ig.a 1a 
 dA'nat la qax.ua'lgaga'-i l.Q iiAfi xA'ldAnAs 1a gi 1a suudaga'-i gi 
 la at la kia'iiAiiAS. Gien liAii nAil gida's gi 1a .sI'wu.s " Dau xa'tg.a 
 gi i' Jg.oa'gan T sfi'ugAn." Gaiii 1a su'udag.AiiAsi sklia'xAii la 
 k lu'gadan wAiisu'ga. 
 
 Nau sg.ofi'na at e'sifi la tfi'-isifiAs uAfi xA'klAiiAs gl 1a nl'djifixa'lsi 
 gion I'sifi gAiii 1a su'udag.AnAsi. Gien T xa'tg.a gi T Jg.oa'gafi Ugi 
 la sl'wus. L' xii'tga nfi'tg.alAn La'aUs g.ado' la ki}g.et.sgai\'a'-i l.u 
 iiAH gida's iiAn xA'ldAuAs at ta'iyan wAiisu'ga. Gir'ii V xa'tg.a g.Ati 
 u'lisAtdAlsi. 
 
 Gie'nhao 1a stA lI tcla'sdaiyafi wAiisu'ga. L' qa'g.alAfi sg.oa'iia 
 dja'ag.a daog.anfi'gas sg. u'nxAii gata' 1a gi iiixai'yafi wAnsu'ga, 
 
 1/ djig.ri'gasg.aga'nan wAusu'ga. Gafia'ii 1a I'djifi qa'odi skia'l 
 qial 1a Jg.og.a'-istaiyas. G.a iiAn g.a'xa sg.a'-ilas. Gir-ii 1a qefi'fiAsi. 
 G.a HAfi g.a'xa klA'tdju LdA'sdiasi. (iicMi na gi 1a la L.'x.idA.s. La 
 o-.ado' "I'liA Ha'nawa 1a isdai'vas, giC'ii gAin 1a la Lli'ndag.Aiis sklia'xAn 
 r liiag.a'-i x.a'nalas. A'asifi Y Lx.iuia'g.unx.idA.s. (TAm stA ga 
 dji'ifiag.Afig.A'ndixAn V qag.o'nx.idAs. 
 
 GaatxA'n iiAfi g.a'xas liAn sl'wus "Na, a'wa-i liAii a." SLlafi 1a 
 i'djig.onfi'das. Ga'-istA i'siii gana'fi la sa'oga'-i l.u gl'nA 1a su'udas 
 g.Au r u'nsAtdAJs. Gien x.iil. 1a siJgAtx.ai'as la g.An Jg.et g.Au 1a 
 qla'dAUA's gieu ham sg.ofi'na i'sifi tcIidalA'n g.Au la (jlfi'dAfiAs. La 
 g.e'ilgldaga'-i l.u tcIidalAfia'-i sq!a'stin dA'nat 1a gi 1a xasLa'si. At V 
 gudAfia'-i la'gasi. 
 
 (lir-n r xo'tct-tcli'nlgoangas. L' stl'lLlxaga'-i l.u klia'lu a-u'n gi 
 1a klu'sLtcIias. L' a'og.a V ta'gAs. Ga-i dag.ala'-ig.a i'sifi V xeti't- 
 tc'Inilgoangai'yas. Lgitg.u'n awu'n gi 1a L.sLtcIai'yan WAnsu'ga. L' 
 a'og.a r ta'gAs. (iirn dag.ala'-ig.a i'sifi V xote't-tclinlgoa'ngaias. 
 Da'tcli 1a L.'sLtcIas. Gir-n A'fig.a 1a la Lista'si. La la ((la'g.adas. 
 La la qoya'das. Gien dag.ala'-ig.a r'sifi klu'trlix.u 1a L.'sLtcIias. 
 La e'sifi A'fig.a 1a Li'stas. La o'sifi Ia ijla'g.adas. Gion dag.ala'-ig.a 
 i'sifi Llai'Llai Ia L.'sLtcIias. La o'sifi Ia Li'stas gion Ia la cjla'g.adas. 
 ( Ja-i dag.ala'-ig.a i'sifi sLfi'djag.ada'n Ia i..'si,tclias. La r'sin Ia i.I'stas. 
 La r'sifi la ([la'g.adas. 
 
 (laatxA'nhao 1' a'og.a g.a uAfi kilgiila's. Na'ga-i i'sifi Iqog.otcli'lgasi. 
 Girn sifig.aL.a'nasgion na'ga-i la'gasi g.oi Ia ski'nxaasi. Na'ga-i kluxa'o- 
 xAfia-i qleida'-i (^eaulda'fiAsi. WAtg.adagfi'fi hao la g.Au agA'fi g.ofi- 
 
28 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 let himself become his father. He got up and said to him: "Come, 
 chief, 111}' child, let me dress 3'ou up." Then he went to him and 
 he put fair-weather clouds* upon his face. "Now, chief, my son, 
 come and sit idle seaward." As soon as he did so, the weather was 
 good. 
 
 One time lie asked to go fishing with his father. "We will pull 
 out Devilfish-fished-for." And on their wa}^ to fish the}- palled it 
 out.' Then they stopped at House-fishing-ground.'' He seated his 
 father in the bow. After he had looked at the rising sun for a while 
 he said: " Now, father, say ' The chief among them thinks he will take 
 it.""' This his father said. "Say 'The one who comes around the 
 island thinks he will take it,' father." And he said so. " Father, say 
 'The shadow increases upon Tcli'nla-i; hasten, chief.'" And so he 
 said. "Father, say 'The great one coming up against the current 
 ])egins thinking of it.'" So he said. "Father, say 'The great one 
 coming putting gravel in his mouth thinks of it.'" So he said. And 
 again, " Father, say ' You look at it with white-stone eyes (i. e., good 
 eyes).' Father, say 'Great eater begins thinking of it.'" So he said.^ 
 
 After he had finished saying these things it seized the hook. At 
 once it pulled him round this island. He struck the edges of the 
 canoe with his hands. He said to it: " Master Carpenter made you. 
 Hold yourself up." The thing that pulled him about in the fishing 
 ground again pulled him round the island. 
 
 And when it stopped he tried to pull in the lines. He pulled out 
 something wonderful, head first. Broad seaweeds grew upon its lips. 
 It lay with halibut nests piled together [around it].* He began to 
 put the halibut into the canoe. When the canoe was full he pulled 
 the canoe out to make it larger. After he had put them in for a 
 while longer his canoe was full, and he released it. 
 
 Then they went away. He brought halibut to his wife. She dried 
 them. Then he again called for his son, and when he had finished 
 painting him up he said to him: " Now, chief, ni}^ son, go over there 
 and see your uncles." So he started thither. He came and sat down 
 at the end of the town. After he had sat there for a while they 
 discovered him. They came running to him. They then found out 
 who he was. And they again moved over to where his mother lived. 
 
 After they had lived there for a while he went out wearing his wren 
 skin. He said: "Mother, look at me." Then his mother went out 
 after him. He sat as broad, high, cunuilus clouds over the ocean." His 
 mother looked. Then he came in and asked his mother: " Did 1 look 
 well V "Yes, chief, my son, you looked well." Then he also took 
 the blue-jay skin, and he said to his mother: "Look at me." Then 
 she went out after him. Her son sat blue, broad, and high over the 
 sea. Then he came in and said: " Mother, did 1 look well? " " Yes, 
 chief, my son, you looked well." And he also went out with the 
 
swANTON] HAIDA TEXTS AND MYTHS 29 
 
 ag.il'j^.aLlxadai'yan wAiisn'oa. 1/ (jlalfi'was gwn lun 1a la su'udaH 
 ' Ha-i L.ai;-.A'l kt'lsLa-i \i[vn liaLv' dA'fio'i } tri'fitr.atdjafl."' Gir'nliao 
 la ((.a 1a <ia'uA.s gwn V xa'fia la yanxa'j^Ida'das. " Ha-i, ki'lsLa-i h\i'n^ 
 ql.idAx.ua' la sa'aiuuila'ost^.a." (iiOii o-afia'xAn 1a isT'si jranfi'xAii 
 s?n-laa'\va.s. 
 
 GaatxA'nhao or.o'rio-.afi dA'nat la xa'c-insfiTiafi wAiisu'oa. Na'o-gi- 
 xa'ogaiyas tIalA'n dAfitcIista'sga/' Gicn V xa'o-iiis gut 1a la dAntcII'- 
 stAtlfilas. Gien Na-giu' g.a 1a gei'sLg.eiloIoAs. G.o'fig.afl sqc'ugu- 
 g.awasi' g.a 1a tcIa'figifiginAs. Tcll'g.ova-i la qea'qla'-ida'ldi (la'odi 
 hAii 1' sl'wus "Ha-i, g.o'iiga-i, ' Wasfi'g.a (|!ola'-i u gudat'dadiafi,' liAn 
 A su." Gafia'xAn V g.o'fig.a sl'wusi. " ' Gwai'i-s g.ado' gudfi'lskianAsi 
 gudsvl'dadiafi,"' Hah a su, g.o'nga-i." Gien gana'xAii 1a sl'wusi. 
 '• 'TcIi'tiJa-i-xfi'stAwafi. I'Llgas. G.a ia gudAna'fi Jg.a'gin,' liAu a su, 
 g.o'ilga-i." Gien gana'xAn 1a si'wusi. '' ' DjQ t'.fi'x.ustA qayu'djiwa-i 
 u gudal'dadian\ liAu a su, g.o'nga-i." Gana'xAn 1a su'daiyag.Ani. 
 " 'Lg.a'xets uAn xata'ndals yu'djiwa-i gudaJ'dadLan,' liAn a su 
 g.o'ilga-i." Gaiifi'xAn 1a su. Gien liAn i'sifi '* 'G.o'dansda-xA'fiadas 
 a'thao dii qea'tcigldiAfi," liAn a su, g.o'nga-i." "" 'X.fi'niAkAgoan 
 yu'djiwa-i u gudaJ'dadian,' hAn a su, g.o'nga-i." Gana'xAn 1a su'usi. 
 
 A'sga-i ganii'fi 1a sugi'ga-i l.u 1a gu 1a q!a'oL!xai'yan wAnsu'ga. 
 A'asin a'si gwai'ya-i g.ado' 1a la g.Alg.a'igAlda'asi. Lua'-i djl'ina 
 A'fig.a 1a sqotskida'nan wAnsu'ga. " W'Atg.adaga'fi dAfi L'g.olg.ag.An. 
 Si'a la agA'fi xaA'ndju" hAn 1a la su'udas. Giwa'i g.a 1a ga g.Alga'- 
 isLasi. I'sine'sTn gwai'a-i g.ado'xa 1a ga g.Alga'Ig.Aldaasi. 
 
 Gien T'siil ga'isLia-i l.u 1a gi 1a dA'ng.aawas. Gu'gus tiag.ane' la 
 dAMA'ndjiLlxas. L' klu'dA gut fuT'lagAs. L' ItA'lgaga'-i gutg.A'n 
 (j!a'-idasi. Xagwa'-i 1a iL.X.ida'n wAnsu'gAn. Lua'-i Ifi'g.a sta"gasi 
 gien gutg.e'istA Ia dAfigl'djiLlxagA'nAsi. La II. qa'o+di Lua'-i la'g.a 
 sta"gasi giCMi 1a la L'sLgias. 
 
 Gien stA 1a Luqfi'-ig.oasi. Dja'g.Afi gi xagwa'-i 1a Lgua'si. L' 
 dja'g.a qlJi'gada'si. (jie'nhao I'sin gitg.A'n g.An 1a g.ag.oya'fian 
 WAnsu'ga. (lien I'siii 1a gi 1a gi'ng.atgl'ga-i l.u 1a la su'udas '"Ha-i, 
 ki'lsLa-i l(ien, adjx.ua' dAfi qfi'g.alAn na.xa'ns la qi'ng.a." Gie'nhao 
 g.a 1a qa'idAfi WAnsu'ga. Lnaga'-i gia'ogi 1a qIa'oLlxasi. L' qia'o-u 
 qa'odi la g.ei l! qe'xas. La lI da'ox.ides. A'liao lI lag.A'n l! 
 u'nsAtdaalan wAnsu'ga. Gien gagu' V a'og.a na'gAs g.a i'stn lI 
 tcIig.ahu'nAfiAs. 
 
 (tu 1a naxfi'ng.o qao'-f di datela'-i (]Ia1 dA'nat A'ng.a la qax.ua'lan 
 WAnsu'ga. "A'wa-i, di 1a qe'xan"" liAn 1" si'wus. Gien V a'og.a V 
 L.g.a qax.uil'las. TAfig. ona'-i g.a V qwe'g.awa-qlo'ldjiwas. L" a'og.a 
 qe'ifiAs. Gir>n V qatclai'as gien a-u'n at 1a kiii'nAUAs '* Dl gua la'ga." 
 '*A'fia, ki'lsLa-i l<|en, dAfi la'gAfi." Gie'nhao Llai'Llga-i cjIaI I'sifi 1a 
 isdai'yafi wAtisu'ga. GICmi hAn a'wufi 1a su'udas '* Dl la qe'xAfi." (iir'n 
 r g.o'L.ag.a la (jax.ua'lasi. TAfig.ona'-i g.a 1" gi'tg.a g.o'lg.al qlo'l- 
 djiwasi. GICmi 1' cjatelai'as gien liAn V sT'wus "A'wa-i dl gua la'ga." 
 "A'na, kilsLa'-i hien, dAu la'gAfi." Gien sLudja'g.adAfia-i i'sifi dA'fiat 
 
30 BUREAU OK AMERICAN ETHNOLOGY [bull. 29 
 
 woodpecker and .suid: *" Mother, look at me." Then she went out 
 after him. He sat over the sea, the upper part of him l)eing red. 
 She smiled at her son, and when he cfTme in he said: " Mother, did I 
 look well?" "Yes, chief, ni}^ son, the supernatural beings will not 
 tire of looking at you." 
 
 Then he said: "Mother, I shall see ^^ou no more. I am going away 
 from 3^ou. When 1 sit in front of QlanA'n*" in the morning, there 
 will be no breeze. No one can touch me." When the sky looks like 
 my face as m}^ father painted it there will be no wind. In me (i. e., in 
 my days) people vv^ill get their food." '' " Now, chief, my son, when 
 you sit there in the morning I will send out feathers for you." 
 
 Then he started off from his mother. His father also went off from 
 her, and said: " I also am going awa}' from j^ou. Settle yourself at 
 the head of the creek. I shall see 3^ou sometimes and I shall also see 
 my son." Then he, too, went off. 
 
 And at evening she called for her youngest uncle. She said to 
 him: "When you go fishing to-morrow wear a new hat and have a 
 new paddle." And early next day they went fishing. Then she sat 
 down at the end of the town with her knees together. And when she 
 pulled up her dress the wind blew out of the inlet. Every time she 
 raised it higher more wind came. When she had raised it to a level 
 with her knees a very strong wind blew. And she stretched her arm 
 to the thread of life ^^ of him only who wore the new hat, and she saved 
 him, because his wife left something for her. That was Fine-weather 
 woman,'* ttiey say. 
 
 Then she took her mat and property and started into the woods up 
 the bed of the creek. And she fixed herself there. • And a trail ran 
 over her. She said that they tickled her by walking upon it, and 
 she moved farther up. There she settled for good. When her son 
 sits [over the ocean] in the morning, she lets small flakes of snow fall 
 for [hira]. Those are the feathers. 
 
 This is one of the most important of all Haida stories, telling as it does of the 
 incarnation of the sky god, the highest deity anciently recognized by them. Sin, 
 the name by which he is known, is the ordinary word for day as distinguished from 
 night and from an entire period of twenty-four hours, which also is called "night; " 
 but it seems to be more strictly applied to the sky above as it is illuminated by sun- 
 shine. Hence I have chosen to translate the word "Shining-heavens." A similar 
 conception is found among the Tsimshian of the neighboring mainland, where the 
 sky god is known as Laxha^. It would be interesting to learn whether it also obtains 
 among the related Tlingit of Alaska. 
 
 ' A stream flowing into the Pacific about Ih mile east of Kaisun. 
 ^I have not identified this bird with certainty, although the name is very much 
 like that given me for the red-winged blackbird (Agelaius phoeniceus Linn.). 
 ^ A common expression to indicate the excellence of carvings. 
 
 * Yen xagi't are long, narrow clouds, probably stratus, said to indicate that there 
 will be fair weather next day. 
 
 * Devilfishes were usually einployed to bait the hooks for halibut. To catch a 
 halibut of supernatural character they secure a devilfish ol the same kind. 
 
swANTONj HAIDA TEXTS AND MVTIIS 81 
 
 1a (ifi'x. Ill's gion liAn V sl'wus "A'wa-i dl 1a ([(''xAn." Girn T L.j^.a U 
 qu'x.uls. TAfig'-oiia'-i g.a SA'giii T sg.ctltA'px.iafiwas." (litif.A'fi ^.a 
 aj^A'n 1a (lA'fioidAs. Gieii V ((atclia'-i l.u V .srwiis "A'wa-i, dl'oua 
 la'tifa." ''A'na, kilsr.a'-i h\CH\, sj^.ri'na-(ieda'.s dA'ng.a (lea'xolj^iloa'uscra/' 
 
 (i'kmi Hah 1" sT'wiis "A'wa-i Lan dAii \ ([I'fij^a. Dam six i ({fi'-ida. 
 QlanA'fi tla'j^'.a 1 (ila'o-ula's giC'ii g\ni h^a stA x.utskito-.Anga'iisga. 
 Digi siinfi'g.asga. Dl g.oTig.a dl gi ging.e'idAfi ganfiTi g.otiila's gien 
 g-Aiu Lgii stA x.rrtskitg.Afiga'nso'a. Xa'-ides dl g.ei xohl'n g.ogldAg.fi'n- 
 sga.'"' " liak", kiisLa'-i }q6n, da qia'o-ulas g'lCni ItA'ng.o (Iam gi 1 
 giig. a'osgadag. a' nsga . " 
 
 Gien awu'nstA V (jfi'-idan WAusfi'o-a. 1/ g.oTig.a r'stfi 1a stA ([ii'- 
 itx.idio's o-icii Uam sT'wiis "La e'.sifi dA'nstA qa'-ida. G.A'iiL.a-i (ja'sg.a 
 \a agA'fi Lg.ag.c^'ildafi. Dam } qifig.a'nsg-a gien gl'tg.Afi I'sin } qTfi- 
 g.ii'-nsga/' Gir'ii la o'sifi qri'-idan wAnsu'ga. 
 
 GITmi sinx.ia's gion V qfi'g.a da'og.anagas g.An 1a g.fi'g.o^'ifiAs. Girn 
 hAu 1a la su'udas ''Da'g.al l! xa'og.agia'-i gie'nA dadji'fi La"ga gut 
 esi'fi gie'iiA fi'la-i I'sifi A'ng.a La''dafi/' Gien dag.ala'-ig.a sing.a'-ixAn 
 lI xa'og.agiiisi. GiC'ii Inaga'-i gisi'ogi 1a qlaoku'djtlsi. Gien }(jedaga'-i 
 A'ng.a 1a (lAfigT'stalia'-i l.u ta'djilsg.as. Sa'nAfi Ia istag.A'nsi klea'J 
 tadja'-i wai'gi qii'skidcsi. KIo'Iau l.u 1a dAfigl'stAlia'-i l.u van djill'- 
 XAii r xfi'sLsg-a'si. Gien uaii dadji'ng.aLa"gas wa'n\va-i gi sg.u'nxAn 
 1a xa'g.atsg.as gien 1a la qfi'g.Andag.a'n wAnsu'ga V dja'g.a 1a gi gia- 
 f'nxaiyag.An g.aga'n a. L.la'-djat hao idja'n WAnsu'ga. 
 
 (lie'nhao Igudja'-i at Lfiwa'-i A'ng.a la ista'si gien V qax.iagifi'lAn 
 WAnsu'ga g.A'iiL.a-i qa'H g.ei a. Gie'nhao gu agA'n 1a Lg.a'g.eilda'asi. 
 Gu'n 1a gut kllwa'gas. La l! tlase'lgAUAii F su'us gien di'tgi e'sin T 
 g.o'dalgialan WAnsu'ga. Ga'-iguhao V terag.eilsg.ofi'nafian WAnsu'ga. 
 L' gi'tg.a qia'o-ulas gien tia'g.ao klA'mdAla gl 1a gug.a'oskadagA'fiAs. 
 Ga'-ihao ItA'ng.o Idja'g.An. 
 
 Hao Lun V g.e'ida. 
 
 "The halibut fishing grounds were all named and were owned by certain families. 
 
 "These incantations are uttered to induce the halibut to take the hook. 
 
 " In another story this creature is called ]Mother-of-halibut. 
 
 'These various clouds are represented as Shining-heavens with his different bin! 
 blankets on. Clouds are more often thought of as the clothing of The-one-in-the-sea. 
 
 '"An inlet or river. My interpreter suggested that it might be Qano', an inlet 
 north of Kaisun, but the name that occurs here is quite common. A river of this 
 name flows into the sea near Frederick island. 
 
 " The word used here is also applied to the eons of chiefs who can not be touched 
 without bringing trouble upon the aggressor. 
 
 '-' When Shining-heavens jiresides, or, in other words, when these clouds are seen, 
 it will l)e calm at sea. 
 
 " Compare the story of "The one abandoned for eating the flipper of a hair seal," 
 note 17. The word used here is wa'nwai, one of doubtful meaning. 
 
 '*Lla-djat, " Fine-weather- woman," is often referred to in the stories. One of the 
 winds, the northeast wind, was named after her, and by the West Coast people at 
 least she seems to have been identified with the Creek-woman at the head of Dju. 
 
32 BUKEAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 How Master-carpenter began making a canoe to war with 
 Southeast 
 
 [Told by Abraham of Thosc-born-at Q!a'dAsg.o-creek.] 
 
 Master-carpenter at a steep place at one end of the town of Sqa-i 
 began making a canoe in which to war with Southeast.^ The first one 
 that he finished at the edge of the steep place he threw down into the 
 water. It split. After that he made another. He made the meas- 
 urement of thickness of this one greater than for the one he had made 
 before. And when he finished it he threw it into the water. That, 
 too, split apart. After that he made another one and had it thick. 
 When he threw that in it also split apart. After that he made still 
 another and had that also veiT thick. When he threw that in it broke 
 also. 
 
 Before all this happened he tried to wedge apart two canoes from 
 one log. Then Greatest Fool came to him. And he told him how to 
 use his wedges. He told him to use bent ones. When he did so, they 
 came apart. In that way he made two [at once].^ 
 
 When he could not accomplish it (i. e., make a canoe that would not 
 break) he let the limbs stay on one and threw it off from the clifJ*. It 
 went down safely. Then he thought it good and set out to find him 
 (Southeast). He knew where he lived. 
 
 Then he came floating above him. And he challenged him. After 
 he had called to him for a ^^hile a current flowed out rapidly. A 
 large amount of seaweed came floating with it. After it came his 
 matted hair. When he came to the surface he seized him. When he 
 started off with him (Southeast) he called for his nephews. 
 
 First he called Red-storm-cloud. The neighboring sky became red. 
 This passed away from it quickly. At once the wind blew strong.^ 
 While this wind was blowing very hard he called for Taker-off-of-the- 
 tree-tops. The wind inunediately blew harder. The tree tops that 
 were blown about fell close to him. All that time he spit medicine 
 upon himself. 
 
 For the next one he called Pebble-rattler. At once the wind was 
 farther increased. The wav^es came rolling in. The stones made a 
 noise. The sand blew about. All that time he spit medicine upon 
 the things he had in his canoe. At that time he called for Maker-of- 
 the-thick-sea-mist. There were many of them (the nephews). Part 
 have been forgotten.* By and by he called for Tidal-wave. And 
 when he came he (Master-carpenter) was covered with water. All that 
 time he spit medicine upon his things. At that time they were too 
 much for him. 
 
swANTON] HA IDA TEXTS AND MYTHS 33 
 
 Watg.adaga'n xe-i'gi (M-ida'o g.ax iatda'ngax.idag.an 
 
 Sqa-i Inagu'-i oMii'oyi ham stfi'las crfi'hao WAtoMidaoa'fi Xofi oi 
 (la-ida'o g'.Aii LUL'g.olt>-.ax.idat>-.An. Sta'la-i qo'loi iiaTi la g.oilol'- 
 jiaLfiVanas sta'la-i o-fi'stA 1a kidagaiS'ag.Aii. (lu'tstA V g.atg.adatcla'- 
 u-.Aii. (ra'-istA I'stfi MAfi 1 A j/g.olg'.asi. Ku'ng.ada Ifi'na lalkia'gag.Aii 
 ria 1a la klwidai'yag.Aii. Gie'nhao la esi'n 1a g.eiJo-ida'asi oumi 1a la 
 kidag-ai'yao-.AM. La e'sin gu'tstA g.ii'tsqadAtclag.An. Ga'-istA T'sifi 
 iiAfi 1a L'g.olg.asi gion 1a la gafiadai'yag.An. La esi'n 1a kl'dagaiya'-i 
 L.u gu'tstA g.atsqa'dAtcIag.An. Ga'-i.stA I'.sin iiAli 1a L'g.olg.asi git'n 
 la esi'n 1a ga'fia^Ml'Andaiyag.An, La esi'ii 1a klii'dAgaiya-i r^.u la vsVu 
 xosdai'yag.An. 
 
 Ku'ng.AstAhao gutg.e'istA nAfi 1a djitgl'stAtladji'iulics. L.il'hao 
 SLi'ngutg.a-sg.fi'na lag.A'nstA qaLlxai'yag.An. L.u'hao Liua'-i Ifi'g.a 
 1a ktlg.olg.ai'yag.An. Gie'nhao ga .skA'pdAla at 1a la waxa'lag.An. 
 (tafia'xAn 1a uga'-i L.u'hao gutg.e'istA 1' g.astai'yag.An. (Tie'nhao 
 Ifi'g.a r g.asti'fig.ea'lag.An. 
 
 L'g.olg.aga-i g.add' la g.etsgia'-i l.u nAfi Lu'dji wa g.ci I a ({la'oda 
 dA'fiat sta'la-i qu'lgustA 1a la kT'dagaij'ag.An. GI'iia tcIa'Jlg.asgidAs 
 ganfi'ii r isgai'yag.An. Gie'nhao 1a la Ifi'daiyag.An gien 1a gu'g.a 1a la 
 tfi'ng.ax.idag.An. Gia'gu 1a na'as g.An V u'nsAdag.An. 
 
 Gie'nhao 1a sl'g.a 1a gfi'-isLLlxaiA^ag.An. Gie'nhao 1a la glnA'nx.it- 
 giafiag.Au. La la glnA'ngin qa'o+dihao tcl'wa-i Lla koa'g.a'LlxaLfi- 
 ganag.Aii. Ga'-ihao nalg.aA'nda3Ti'dAla da'llg.AldALlxaiyag.An. L.g.a 
 skatcligila'-i I'sin Ifi'g.a da'UgAklaLlxaiyag.Ani. L' A'ntoIiL.'xagai 
 L.u'hao 1a 1a u-.e'tg.aL.daiyag.An. L.u'hao 1a dA'fiat 1a Luiia'-it- 
 x.Ttgianga-i l.u ta'x.uUfi gi 1a kiJi'ganag.An. 
 
 Sg.etxaa'lda gi 1a kia'gafiLa'gafiag.An. A'txAn tjoyacjag.A'n sg.e'd- 
 nldaiasi. Wa'guxAu g.a'gugag.Aui. (Jana'xAn ta'djwa-i s(|iig.adri'- 
 g.Ani. A'sga-i l.u haoxA'n ta'djiwa-i sg.ag.ada'g.AndixAii Qa'-it- 
 qa'dji-x.fiL gi 1a kia'ganag.Aii. Gana'xAn g.eigia'fixAii tadjiwa'-i 
 sg.ag.ada'g.Aui. Qa-ida'-i (la'dji x.utga'si la gutxA'n x.a'odjig.agi- 
 ga'nag.Aui. Klia'lhao x.ila'-i gu'dan 1a tcIi'nulg.adAnganag.Ani. 
 
 Lagu'stA I.ig.a'xet-Ldag.a gl 1a kiaga'fiag. ah. Gana'xAn I'sin tadjiwa'-i 
 WA gi (jasgida'g.Ani. Lfia'-i g.ata'-idAldauAsi. Lg.fi'ga-i Ig.a'-idaga- 
 ganag.Aiu. Ta'dja-i I'sin x.u'tga. Klia'lhao gl'uA gu'g.a 1a I'sis gui 
 x.ila'-i 1a tcIi'nulg.adAfigafiag.Ani. Asga-i L.u' fsi'fi NAfi-skes- 
 ta'igisLgAfiAs-ya'nAfia-ta-igi'ngAfiAs gi 1a kiagii'nag.An. Qoa'nag.Ani. 
 TIe'dji gi l! qla-iskl'dAfi. Qa'odihao Ta-idA'l gi 1a kiagfrfiag.Aii. 
 Ga-iL.u'hao V (jatla-idfi'las gieii V qasa'g.agusLg.Andalag.An. K !i:i'lhao 
 17137— No. 29— Oo 8 
 
34 BUREAU OF AMERITAN ETHNOLOCiV' [BrLL.29 
 
 Then he j>ot him ashore. Some of the old people said that he (South- 
 east)^ died. 
 
 His mother was named "To-morrow" (Da'g.al).'^ For that reason 
 they were accustomed not to say da'g.al; else the}^ said there would be 
 bad weather, so they called da'g.al, alg.ala'g.a. 
 
 The end. 
 
 This little story seems to have been very well known throughout the Queen 
 Charlotte islands. What seems to have been a longer version was known to old 
 Chief Edensaw at INIasset. This one was related to my informant by an old man of 
 the Ninstints people, now dead. 
 
 ^ Master-carpenter went to war because Southeast had given the people too much 
 bad weather. The southeast wind along this coast is both rainy and violent. Sqa-i 
 was the southernmost town upon the Queen Charlotte islands, lying just east of 
 Cape St. James. 
 
SWANTON] HAIDA TKXTS AXD MYTHS 85 
 
 x.ila'-i j^I'iiA j^n'o-.a 1a I'sts oiii 1a tcIi'nuloiulAni;iinai,r.An. (ia-iL.rriiao V 
 XAM tlA'li*'i oa o-.o'iltrijinai^.An. Ga-iL.n'liaolA l! t;-.e'ti>-.att!^il(laiya}4-.Ani. 
 L.I (ilaya'hao l xa'-idAo-.a suV.a Y klotw.Vlai^.An suVAMj^a. 
 
 1/ a'og.ahao Da'o-.al liAii kl'g.aii wAnsu'ga. A'thao <,'-Ain da'^-.al 
 liAii lI sriV.Afi*iAngtn girii sindri'tr.anaa.san l! suga'naj^.Aiii. A'tliao 
 al^.ala'g.a hAn da'j^-.at lI ki'g.adagAngAfigin. 
 
 A'hao Lan 1' g.e'idAfi. 
 
 ■^Therefore even a foolish person may sometimes make wise PiigjffHtioiis. 
 ' See Story of The-supernatural-lH'ing-who-went-naked, note 24. 
 
 * One or two more are given, however, in a Masset story. 
 
 * But the shamans said that he went back to his own place. 
 
 " .\n(l therefore Southeast did not like to have anvone else use the word. 
 
36 BUEEAU OF AMEKICAN ETHNOLOGY [bull. 29 
 
 The Canoe people who wear headdresses 
 
 [Told by Walter McGregor of the Sealion-town people] 
 
 There were ten of them, and they went to hunt with dogs. After 
 they had gone along for some time it became misty about them, and 
 they came to a steep mountain ' and sat there. Their dogs walked 
 about on the ground below. They yelped up at them. 
 
 Then they started a fire on top of the mountain, and one among 
 them who was full of mischief put his bow into the fire. But, when 
 it was consumed, it lay on the level ground below. Then he also put 
 himself in. After he had burned for a while and was consumed, lo, 
 he stood on the level ground below. Then he told his elder brothers 
 to do the same thing. "Come, do the same thing. I did not feel it." 
 So the}^ threw themselves into the fire. They were consumed and 
 stood at once on the level ground. 
 
 And when they put the next to the eldest in, his skin drew together 
 as he burned. His eyes were also swollen by the fire. That happened 
 to him because he was afraid to be put in. When he was consumed 
 he also stood below. The same thing happened to the eldest. This 
 mountain was called "Slender-rock." 
 
 Then they left it. After they had traveled about for a while a wren 
 made a noise near them. They saw a blue hole in the heart of the 
 one who was traveling nearest to it. And after they had gone on a 
 while longer they came to the inner end of Masset inlet. When they 
 had traveled on still farther (the}' found) a hawk^ feather floated 
 ashore. This they tied in the hair of the youngest. He put feathers 
 from the neck of a mallard around the lower part of it. It was 
 pretty. 
 
 Now they came to a temporar}^ village. The}^ camped in a house 
 in the middle which had a roof. They began eating mussels which 
 were to be found at one end of the town. He who was mischievous 
 made fun of the mussels. He kept spitting them out upward. By 
 and b}'^ the_y set out to see who could blow them highest [through th(^ 
 smoke hole]. One went up on the top of the house and held out his 
 blanket, which was over his shoulder. By and l)y he looked at it. Hi.s 
 blanket was covered with feathers. They did not know that this was 
 caused by their having broken their fast. 
 
 And after the}' had walked about for a while in the town they found 
 an old canoe. Moss grew on it. Nettles were also on it. They 
 pulled these off, threw them away, and repaired it. Then the mis- 
 chievous one made a bark bailer for it. On the handle he carved 
 a figure like a })ird. He carved it in a sitting posture. They tied a 
 
"WANTON] HAIDA TKXTS AND MYTHS 37 
 
 QIaDAX.ua' CiA D.Tl'r.C.EIDA LOINS 
 
 (iir'nhao V Lri'a}«;'.() xu ii.r)'L.A»;.a 1a gA'ndax.itg'.a'wafi wAnsfi'jTji. 
 1/ oAiuifi'lu-.o (|a'()(lilia() 1a j^-i va'iiAnAg.eilt^.oas g\rn iiAfi i/daj^.awa 
 stala' i».a'-iltrAl(la <iii la tjfA'nHnaLlxao-.a'Nvan wAnsu'jjfa. (Jir'nliao 
 xa'L;a-i la'ji'.a xo'claxa Li>a'-i lya-i o-.ci la'o-.a o-Anlo-jilo-. wa'asi. La u-.a 
 st|r''iian}o.ooa'riari wAnsfi'^a. 
 
 (lic'iiliao Ldag.awa'-i u'ngu 1a tcIaanoV.adao'.wasI' oirn 1" srru<i-.a 
 MAM oifiga'waslo-.e'da-i A'fig.a tc'!a'anawa-i ^.ei xag.a'sg.aiyafi wAiisu'ga. 
 (rirn la'g.a g.oha-ilua'-i L.fi xo'dA Lga-Pga-i gu Lla la'g.a xag.odie'si. 
 (iir'nliao la e'nm agA'fi L.g.a'.sg.as. U g.oxagA'ildi qa'odi V x.aI- 
 ha'ilua-i L.Ti xe'dA Lga-Tga-i gu l! 1a giji'gAnAsi. Gie'nhao klwai'g.alAfi 
 v'sm ganjl'n 1a i'.sxatt^i. "HalA' daU'il I'siii gana'ii I'.sg.o stA. (lAiii 
 gu 1a qlalag.A'iigAfi."' Gie'iihao tclaanua'-i g.ei gu i.I Lisg.a'asi. 
 X.Alha'-iluAsi giC^n Lga-l'ga'-i gu iJa giagATigAflAsi. 
 
 (Jicii uAfl kiwai'as gu'stA iiAfi qa'g.agas o'.sifi 1a lI L.g.a'sg.aga-i l.u 
 r qiAl gu'tg.a x.AllgA'nidax.ide'.s. L' xA'ne g.a e'sifi x.Alsqa'sg.asLas. 
 L.g.il'sg.aga-i gl V Jg.oagaiya'g.Ani g.aga'nhao V idja'fi wAiisu'ga. L' 
 x.Allia'-ilua-i l.u la e'sifi xo'dA gia'gAUAs. GirMi iiAii kiwai'yas o'sifi 
 gafia'xAii agA'fi ista'si. Lg.atla'djiwas liA'nhao ixlag.awa'-i kig.a'n 
 WAnsu'ga. 
 
 (iir'nliao stA 1a gA'ndax.itg.a'waii wAusu'ga. L' gAuda'ldig.o 
 (ja'odiliao da'tcli V dagwu'lgi Jkifi'g. was. Ga-igu'.stA uAfi L.'dadjia's 
 klu'g.a gu r g.o'lg.aJ xe'lsu la qi'fig.awan wAnsil'ga. (lie'nhao 
 ga'-istA 1a gAiida'lg.o qa'odihao G.ao sLli'fi g.a 1a gA'ndalLlxag.a'wan 
 WAnsu'ga. L' gAuda'lg.o qa'odihao skiil'inskun tlfi'g.uii ga'-itlaoga'- 
 ogadic's. A'hao iiAfi da'og.Auas la kiug.fi'wan wAiisu'ga. Xa'xa x.il 
 tla'g.ona i qlol g.ado' la'g.a la istag. wfi'si. La'g.a la'gasi. 
 
 (iir'uhao gu'g.a Ifi'na si'ldiyagas gu 1a gA'ndalL.'xag.was. Gio'iihao 
 \ a'kug.a ga ta'-iis sg.oa'nsAn g.a'gillagas g.aha'o lAfsg.a'wan WAiisu'ga. 
 (lie'nhao Inaga'-i gia'ogi g.Al qla'awasi 1a ta'x.idig.oasi. lI su'ug.a 
 iiAfi giuga'was g.ala'-i g.Au la (ila"gasi. La x.utqla'tlalgAfiAsi. 
 (Qa'odihao uam x.utcliya'-i lI (li'nx.idiya'n wAusu'ga. Na u'n''ui iiAfi 
 (ja'alas girn klia'og.a 1a skiu'djilsi giTMi 1" skiu g.oi idjiTiAsi. ' I'odihao 
 gl 1a (joxai'asi. fjtA'ng.o sg.u'nxAu la skiu'gingia'gAMAs A'liao i.I 
 gutg.a'tgodax.idia hao gAUi g.Au V u'nsAtg.Ang.a'wan wAi. ,i'ga. 
 
 (lio'nhao Inaga'-i gut la gA'iilAlg.o (jao'dihao Lu-gAiisila'ga la 
 qo'xag.a'wafi WAnsu'ga. La gut ki'nxana'agas. At 1a gut g.odA'nx.al 
 idja's. La dAfida'ng.og.awas gir'n 1a la i.'g.olg.aga'g. was. (iirn ham 
 giuga'was klo'dji-x.u' lao g.Aii i/g.olg.as, GidjigT'da gu gi'iiA 1a 
 qIa'it-xete't-dag.Afia'gas. (^Ia-it(ila'was. Gien tla'g.ung.ae'sin uau lI 
 
38 BUREAU OF AMERK'AN P^THNOLOGY [Bm.L.29 
 
 bunch of feathers in the hair of one of their number, and he got in 
 forward with a pole. Another went in and lay on his back in the 
 stern. They poled along. 
 
 After they had gone along for a while they came to a village where 
 a drum was sounding. A shaman was performing there. The glow 
 [of the tire] shone out as far as the beach. Then they landed in front 
 of the place, bow lirst, and the bow man got off to look. When he got 
 near [the shaman said]: "Now, the chief Supernatural-being-who- 
 keeps-the-bow-off is going to get off." He was made ashamed and 
 went directly back. 
 
 And the next one got off to look. When he got near [the shaman 
 said]: "Chief Ha^vk-hole^ is going to get off'," And he looked at 
 himself. There was a blue hole in him. He became ashamed and 
 went back. 
 
 The next one also got off" to look. When he got near he heard the 
 shaman say again: "Now the chief Supernatural-being-on-whom-the- 
 day light-rests is going to get off." And he went back. 
 
 Then the next one got off'. He (the shaman) said, as before: "Now" 
 the chief Supernatural-being-on-the-water-on-whom-is-sunshine is 
 going to get off." 
 
 And another one got off' to look. When he got near [he said]: "Now 
 the chief Supernatural-puffin-on-the-water* is going to get off." He 
 was also ashamed and went back. 
 
 And another got off'. He (the shaman) said to him: "Now the chief 
 Hawk-with-one-feather-sticking-out-of-the-water'* is going to get off." 
 He looked at the shaman from near. He had a costume like his own. 
 Then he also went back. 
 
 Still another got off'. A¥hen he, too, got near [the shaman said]: 
 "Now the chief Wearing-clouds-around-his-neck® is going to get off." 
 And he, too, went back. 
 
 And another got off'. When he came near [the shaman said]: "Now 
 the chief Supernatural-))eing-with-the-big-eyes is going to get off." 
 He remembered that he had been thus.^ 
 
 And yet another got off. When he, too, came near the door [the 
 shaman said]: "Now the chief Supernatural-being-lying-on-his-back- 
 in-the-canoe is going to get off." 
 
 Then he got on again, and the oldest got off' to look. When he came 
 near [the shaman said]: "Now the chief who owns the canoe, Super - 
 natural-being-half-of-whose-words-are-rayen, is going to get off." 
 
 Then the eldest brother said: " Truly, we haye become supernatural 
 beings. Now, brothers, arrange yourselves in the canoe." Then they 
 took on board some boys who were playing about the town. They 
 put them in a crack in the bottom of the canoe. And they pulled up 
 grass growing at one end of the town for nests. They arranged it 
 around themselves where the}' sat. 
 
^WANTON] HAIDA TKXTS AND MYTHS 39 
 
 kiulqa'-idjaliis o-iOn .sqoux.ufi' stilfiTio Ia s(ilaiii'ns (lA'nat la (|aL. Vus. 
 (xion 1' sg.oiVna i-'sifi tla'no-.a ta-i>i-.ai,.'iiai,.oAs, (Jir'nliao T kitgl'da- 
 X . 1 to-, a 'a wa fi w a ii su' era. 
 
 L' o-kla'ltriiio-.o t(a'odi Ifi'na g.at^.ocli'a ^^u j^aodja'o xegA'iidia g.A'nstA 
 1a LfKjfi'Llxag.oas. (xu iiah sg.ag.adia'si. Kll'wa-i g.o'stA qlfi'tgi 
 xAii g.og.a'adag-a Jgidju'iiso-.adia's. Gir'nhao xe'tgii 1a kung.a'ogil- 
 g.wasi gion uAn sqo'wagas (loa'fig.atlalsi. G.aii I' fi'xAiiag.ela'-i l.u 
 '• ILvk" iLlga'-i qatlalsa'-o I'djifi Sg.a'na-kitg.adju'gin.s." Gie'nhao 1a 
 lI kilg.o'idaxa'sLaiya'.s giCMi silgiri'ii xAii V qaL.'gas. 
 
 iVwu gu'stA la'iia e'sifi qifig.atlfi'lAsi. G.Aii V fi'xAiiag.cla'-i l.u 
 ••I'Llga-i qatlA'lsa-o I'djin Skifi'mskiiu-xe'lA.'" Gioii gudA'fi T ({("'xai- 
 yas. L' g.o'tg.alxe'las. Giou 1a l! kilg.c'daxasLa'.s gien V stllL.'ga.s. 
 
 Gioii gfi'stA la'na e'siii qea'ngatlAl.si'nAsi. La (V.sin g.Aii a'xAua- 
 g.ela'-i L.u I'sifi nAii sg.fi'gas i'.sim Hah si'wus 1a gu'dAfiAs " IlAk" 
 o'Llga-i qaatlfi'lsa-o T'djifi Sg.a'na-sa'nL.iiui-A'ndjugins.""' Gien la esiTi 
 stA stilsg.tl'sa. 
 
 Giou gu'stA la'na e'sin qatla'las. I'sin gana'xAu l! si'wusi '"IlAk" 
 I'Llga-i (latlA'lsAii Sg.a'na-x.a'-iaA'ndjugins." 
 
 Gien I'sin uAn (lesVfigatla'lAsi. G.An 1' a'xAnag.ela'-i l.u " HAk" 
 I'Llga-i qatlA'Jsa-o e'djifi Sg.iina-qoxAn-a'ndjugins.-' Gien la esi'n lI 
 kilg.e'idaxasLa's gien 1' stilL.'gas. 
 
 Gien i'siii uau qatla'lAs. La e'sifi ganti'xAu l! suuda'.si *" HaIc" 
 I'Llga-i qat!A'lsa-o I'djin Skia'mskun-tla'odjugius." Gien a'xAu uau 
 sg.fi'gas la qe'iuAs. Lgu gl'nA la giii'gins gafia'u gl'iiA g.e'ida la 
 gia'giuAs. Gien la e'sin stilL.'gas. 
 
 Gien I'siiie'sifi uau qatlA'ls. La e'sin g.An a'xAuag.ela'-i L.u 
 "HAk" I'Llga-i qat!A'lsa-o I'dJAu Yen-xe'Jgin."" Gien la e'sin 
 sti^L.'gas. 
 
 Gien i'sin uAfi (pitla'lAs. G.Aii l" a'xAuag.ela'-i l.u •' HAk" I'Llga-i 
 (latlji'lsa-o e'dJAu Sg.fi'na sqa'sg.etgins." L.u Lgu V I'djas g.An 1a 
 gutskida'fi wAnsu'ga. 
 
 Gien fsine'sin uau qatla'las. La e'sin k!iwa'-i g.An ii'xAnag.ehV-i 
 L.u '"HAk" I'Llga-i qat!a'lsa-o e'djin Sg.ti'na-tu'-ig.aL.i'ngins." 
 
 Gien 1' qaL.'gas gien uau kiwai'yas e'sin qea'fig.atlAlsi. G.aii V 
 a'xAnag.ela'-i l.u "HaU" I'Llga-i Lua'-i dag.a'si qatlA'lgAnijasag.a'-o 
 e'djin Sg.a'na-kil-tle'dji-ya'lAgins." 
 
 Gie'nhao V kIwai'Ag.a liAn si'wus *' Ya'nhao II! sg.a'nag.wag.ea'l- 
 Ag.An. Hak" stA, agA'n 1a L'g.olg.a-ga'-isLug.o.'' Gien Inaga'-i g.ei l 
 g.axa' na'uAsi 1a iL.g.oa'si. Lua'-i sLii'na Luda'lAsi g.a 1a da'sgitg.oasi. 
 Gien Inaga'-i gia'ogi qiAn ItA'lg.a g.An 1a kiL.'g.oas. Lg.et Y tclixa'n- 
 g.oas g.ei g.ado'xaig.an 1a i.I tii'-ilgAldag.oasi. 
 
40 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Then the}' started round the west coast. When the one who had 
 a pole slipped his hands along it, its surface became red. He alone 
 pushed the oanoe along with his staff. 
 
 As they floated along, when they found any feathers floating about, 
 they put them into a small box. If they found flicker feathers float-" 
 ing about, they were particularl}' pleased and kept them. 
 
 Then they came to a town. A woman went about crying near it. 
 The}' took her in with them. When this woman's husband came from 
 Ashing with a net [he thought] some man had his arms around his 
 wife. Then he put burning coals on the arms about her. But it was 
 his wife who got up crying.** It was she who was going about crying, 
 whom they took in. 
 
 Then they made a crack in the bottom of the canoe for her and yjut 
 her hand into it, whereupon it ceased paining her. They made her 
 their sister. They placed her above the bailing hole. 
 
 Then thej^ came in front of Kaisun. And the woman at the head 
 of Dju, Fine-weather- woman,® came to them. [She said]: " Come near, 
 my brothers, while I give you directions. The eldest brother in the 
 middle will own the canoe. His name shall be ' Supernatural -being- 
 half -of-whose-words-are-Eaven. ' ^" Part of the canoe shall be Eagle; 
 part of it shall be Raven. Part of the dancing hats shall be black; 
 part of them shall be white. The next one's name shall l)e ' Super- 
 natural-being-with-the-big-eyes.' The one next to him will be called 
 'Hawk-hole.' The next one will be called ' Supernatural- being-on- 
 whom-the-day light-rests.' The next one will be called 'Supernat- 
 ural-being-on-the-water-on-whom-is-sunshiue.' The next one will be 
 called 'Puffin-putting-his-head-out-of-the-water.' The next will be 
 called ' Wearing-clouds-around-his-neck.' The next will be called 
 'Supernatural-being-ljdng-on-his-back-in-the-canoe.' The next will 
 be called ' Supernatural-being-who-keeps-the-bow-off.' He will give 
 orders. Wherever you give people supernatural power he will push 
 the canoe. And the next younger brother will be called ' Hawk-with- 
 one-feather-sticking-out-of -the- water.' And the sister sitting in the 
 stern will be called ' Supernatural-woman-who-does-the-bailing.' Now, 
 brothers, set 3'ourselves in the canoe. Paddle to Sta'ngwai." It is 
 he who paints up those who are going to be supernatural beings. He 
 will paint you up. Dance four short nights in your canoe. Then you 
 Avill be flnished." That was how she spoke of four years. 
 
 Immediately, he (Sta'ngwai) dressed them up. He dressed them 
 up with dancing hats, dancing skirts, and puflins'-beak rattles. He 
 pulled a skin of cloud round the outside of the canoe. He arranged 
 them inside of it. Where they sat he arranged their nests. All was 
 finished. 
 
 This is the end. 
 
swANTosi MAI DA TEXTS AND MYTHS 41 
 
 Gio'nhao daosgua' «^ut 1a oi'dux.ito-.ri'vvan wAiisu'ga. SqlaTio lu 
 sfilagifiTiAs o-ut 1a Lliya'-i l.u tlfi'.skli-qlAl sg.e'da l!a la sqla'ginAs. 
 La SU-. u'lixAiihao tlasklia'-i at Lua'-i kitglda'lA.si. 
 
 L' uidiVloifig.oas crut t!a'o-.un o-a-it!a'ogifida'las ir'wn g.o'da klu'dala 
 JA i'stag.fi'was g.ei 1a I'stag.o'o-AnAS. Qang.a'sg.a so-.a'ltdit t la'auMiii 
 ua-itla'ogifidfi'lAs girMi la I'stagAfiAs. 
 
 (lir'ii la'na o-.fi'o-.odia g-.A'iistA 1a gIda'lLlxacr.a'was. 1/ La'g.ci 
 II All dja'ada sg.a'-ikia'g.ofiAs. Gio'nhao qladA'fi 1a la qaL.'diig.was. 
 A'liao iiAu dja'ada Lfi'lg.a wa sIa a'xada-in V isg.fi'was i-.fi V dja'g.a 
 tlA'lo-i iiAfi i'Hna Lx.ia'ndies. L.u'hao g.otx.a'l da'djag.a tia'ig.a 1a 
 la LLu'Jdaiyas. 1/ dja'ag.a lAn klA'figTfian g.atu'ldan'as. Ilao a 
 so-.a'-ilgwafi (jla'dAM 1a (|aL.'dao-.awan wAnsu'ga. 
 
 Gio'nhao i.ua'-i sii'fia la g.Aii Iv kldag.wa'si g-iC'ii g.a 1* sLia-i la 
 dadji'sgitg.wa'.si. girn Lan la'g.a stleiga'n WAii.su'ga. La la 
 dja'asidag.e'ilg.was. Qa'tAnxAla'-i sI'Ag.a 1a la g.e'iWag.oas. 
 
 Qa'-isun xo'tgu 1a ga-i'sLiJaxa'g.aawan wAnsu'ga. Gien Djfi 
 ((iVsg-a dji'iia Lla-djat la g.A'nstA qfi'Llxasg.as. ''Hfi'Jgwa 
 dag.aig.a'fia liaLv' da'lAM dl kifigugA'iidA Ya'kug.a kiwai'ya-i g.Ots 
 liao Lua'-i dag.a'sa. Sg.fi'na-kil-tle'dji-ya'lagins liA'nhao V kig./i'sga. 
 i.ua'-i t!("'dji g.o'da-gi-x.ia'nqasafi. L" tle'dji e.si'n xoeg.a'gAsga. 
 l)ji'lk!ia-i tie'dji Ig.a'lciaasan; T Iiiag.wa'-i e'sin g.ada'sga. Lagu'stA 
 iiaH <]aas Sg.a'iia-.sqa'sg.etgiiis liAii kiAg.a'sga. Lagu'stA iiAfi (|aas 
 rsi'fi Skia'niskun-xe'lA Hau kiAg.a'sga. Lagu'stA iiAu qaas Osi'n 
 Sg.a'na-sa'nL.na-Andju'gins liAii kiAg.a'sga. Lagu'stA iiAu qaas esi'n 
 Sg.a'na-x.a'-iya-Andju'gins liAii kiAg.fi'sga. La'gustA nAii qaas osi'ii 
 QoxA'n-A'ndjugins liAn kiAg.a'sga. Lagu'stA hau qaas o'sifi Yan-xo'l- 
 gifi hAn kiAg.a'sga. Lagu'stA hau (pias esi'fi 8g. a'na-ta'-ig.aL.i'ngins 
 hAii kiAg.a'sga. Lagu'stA uah <iaas e'siii Sg.a'na-kitg.adju'gTiis 
 liAii kiAg.a'sga. La'hao Lua'-i g.a killiA'ndaasail. Lgu daU'ri 
 sg.aklui'sux.idie's glen wa gui 1a kitgi'sLgii'nsga. Wai'gicMi lagu'stA 
 da'g.ona-i g.eidA's r'sifi Skiil'niskun-tla'odjugTns Hah kiAg.a'sga. 
 (iir'M dja'asa-i tlfi'fiax.ua g.e'idAs o'sTfi Sg.ri'iia-djat-x.u'dagtiis Iiau 
 kiAg.a'sga. Ha-i da'g.a-ig.a'iia agA'n \a L'g.olg.a-ga'-isLg.o. Sta'ugwai 
 \\ ta'ugax.ttg.o. La'hao sg.a'na-qeda's agA'fi li'ngas gir'u gi 
 gingodA'figa. La'hao daLv'n gi giiig.atga'sga. G.fd gtts stA'nstn la 
 x.ia'lgifigwAii. Hao L daU'il g.p'ilgi-ga'-isLasas i'dji." Ta'da 
 stA'nsiiihao 1a kig.adai'yan wAiisu'ga. 
 
 (lafia'xAnhao 1a la L'g.olg.asi. Dji'lklia-i at gAiidtclilg.a'giga-i 
 qla-ix.itAg.a'iiwa-i 1a L'g.olg.asi. Lua'-i g.A'lg.ado yau-<i!Al 1a 
 dAiigulgAlda'asi. QaJi'Ag.a l!a 1a L'g.olg.a-ga'-isuis. Lg.ot l! 
 tclixa'fiAs g.ei l! tA'lg.ag.oi 1a L'g.olg.as. A'hao g.eilgiga'g.Aiii. 
 Hao Lan V sr.e'ida. 
 
42 miREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 Compare with this the conclusion of the story of The-supernatural-being-who- 
 went-naked and a story in the Masset series (Memoirs of the Jesup North Pacific 
 Expedition, 1905, volume 5, part 1, page 213). It tells the origin of certain super- 
 natural beings who were supposed to speak through shamans, how they received 
 their names, etc. The headdresses here referred to are the elaborate structures with 
 carved wooden fronts, sea-lion bristles around the tops, and rows of weasel skins 
 down the backs. Things thrown into the fire were supposed to go to the land of 
 souls, hence the idea of sending men thither in that way is perfectly natural. 
 
 ' This is said to have been the Pillar, a rock on the north coast of Graham island 
 (Haida name, Lg.ada^djiwas). 
 ^ The skiii^msni or skia^mskun. See A-slender one-who-was-given-away, note 1. 
 
-WANTON] HAIDA TEXTS AND MYTHS 4'4 
 
 •'The one with a blue link' in liis lu'iut niii«k' l)y the wren. The Ilaida .supposed 
 tlie heart to he situated just under the breastbone. 
 
 ' Prol)ably the one who had carved their paddle. 
 
 '^The one in whose hair they had tied the hawk feather. 
 
 * Probably he who held out Ids l)lanket on top of the house. 
 
 'Referring? to the time when he had been put into the (ire. 
 
 ** Her husband mi.stook her own hand.-^, which she held cliisped iil)uut lierseii, fnr 
 those of .some man. 
 
 ■' Dju is a stream near Kaisun, prominent in the inytlis. Fine-weatlier-woman's 
 story is told in How Shinin<?-heavens caused himself to l)e liorii. 
 
 '"His name is explained in the next sentence. 
 
 " An island lying a short distance south of Kaisun. 
 
44 BUREAU UF AMERICAN ETHNOLOGY [bull. 29 
 
 Tc!lN QA-'lDJlT 
 
 [Told by Richard of the Middlo-Giti'ns] 
 
 Beavors store of food was plentiful. While he was away hunting' 
 Porcupine stole his food. But instead of going- away he sat there. 
 Then Beaver came and asked him: "Did you eat my food? " And [he 
 said]: "No, indeed; how can the food of supernatural beings betaken? 
 You have supernatural power and I have supernatural power. ''" He 
 told him he had stolen his food. Then they started to tight. 
 
 Beaver was going to seize him Avith his teeth, but when he threw 
 himself at his face the spines struck him. After he had fought him 
 for a while Beaver went to the place where his parents lived. He 
 was all covered with spines. 
 
 Then his father called the people together. And the Beaver people 
 came in a crowd. Then they^ went along to fight him. And at that 
 time he used angry words to them. Now they pushed down his house 
 upon him. They seized him. Then they took him to an island lying 
 out at sea, upon which two trees stood. 
 
 And when he was almost starved he called upon the animals which 
 were his friends.^ He called upon his father. He called upon all of 
 his friends. It was in vain. 
 
 By and by something said to him: "Call upon Cold-w^eather. Call 
 upon North-wind. "■' He did not understand what the thing said to him 
 [and it continued]: "Sing North songs. Then you will be saved." So 
 he began singing: "X.une' qa'sa x.une', let the sky clear altogether, 
 hu+n hu+n hun hun." After that he sat on the rock and, after he 
 had sung "X.unisa'+, let it be cold weather; gai3^a'Lisa'+, let it be 
 smooth on the water" for a while North weather set in. The wind 
 accompanying it was strong. Then he began to sing for smooth 
 water. And, when it became smooth, the surface of the sea froze. 
 When the ice became thick his friends came and got him. But he was 
 not able to walk. 
 
 Now after he had been taken into the house of his parents his father 
 called all the Forest people. And he gave them food. In the house 
 they asked him why they (the beavers) did this to him. And he said 
 they did it to him because he ate Beaver's food. Then the Porcui)inc 
 people started to war with the Beaver people. But they did not 
 defeat the Beaver people. After they had fought for a while they 
 stopped. 
 
 After that, while the}^ were gathering food, they seized Beaver. 
 The porcupines did. They were always plotting against him. Then 
 
i~« ANTON] HAIDA TKXTS AND MYTHS 4.5 
 
 Tc!iN qa'-id.tit 
 
 Tclin gata'g.ahao qofi'iiafi wAnsfi'ga. Gio'nhao stA 1a giaaJga'-isi 
 sila'-ig.ahao bVg.a A'oda gataga'-i la'g.a 1a q'oMai'yan wAii.su'ga. 
 Gir^'nliao stA qa'-idag.aatxAn gu 1a qIao-ua'wag.Ani. Gie'nhao TcITfT 
 ((fi'Llxas gioii la at gl 1a kiana'nag.Ani "'Ahi'na-i da gua gataga'-i na'g.a 
 tsdai'vafi." Own "(xa'oano, LiTigua lI sg.a'nag.was gata'ga l! I'sdan. 
 OaH sg.a'nag.wag.a wai'gir'n dl e'sin sg.il'nag.wag.a." La'g.a 1a 
 ((lokla'fi 1a la .su'iidas. Gie'nhao la g.An 1a g.ax.UtAx.ida'fi wAnsu'ga. 
 
 (lie'iihao Tclifi r (ilox.i'tg.aiJxas gion gui agA'n 1a qlada's gion V 
 xA'fiat i'nia-i tlatsgldfi'iTan wAii.su'ga. La 1a I'sdadi qa'odi Tc!Tna'-i 
 yfi'g.alAiT naxii'nAsi g.a u (pl'idag.Ani. Gie'nhao gAni Lgu i.Ia la'g.a 
 I'nia-i ga'og.AUAsi. 
 
 Gie'nhao V g.o'ng.a la g.A'nstA Itgidai'yan WAnsu'ga. Gie'nhao 
 Tclins xa'-idAg.a-i sk.'ulg.e'iJs. Gie'nhao 1a l! da'ox.idag.An. (xie'n- 
 liao ga'-iL.u I'stfi ki'lAii Ia da'g.Afidaasi. Gie'nhao 1a giii la'g.a na'ga-i 
 1a gui l! dadjit!Aklai'3'ag.Ani, Gie'nhao 1a l! gIdjigI'Mas. Gie'nhao 
 (jla'da nAfi gwai'ja gu qa'-it stin glxti'na g.a 1a l! q!a-i8Lsg.ai'yag.An. 
 
 (lii^'nhao gu 1' L.'tc!idala'-i l.u la at gia'g.oaii qe'g.awas gl 1a kiil'- 
 ganx.ida'g.An. (r.o'ng.an gl 1a kia'gan. Lgusl'iii wa'L.uxAn gl 1a 
 kiii'gan. G.ado' la g.e'tsgi qa'odihao liAn gi'nA V sudai'yag.An " Dja 
 ta'da gi 1a kia'gan. X.ii'g.og.a gi \a kia'gan." IIau gl'uA V .su'udas 
 gAui 1a gudA'ng.AnAs. "X.a'oga sg.ala'ng.a ga 1a sfi gie'nhao dAil 
 (|aga'nsga." Gie'nhao 1a gi 1a kilga'wag.An | : | : "X.une'+: I (jfi'sa 
 x.une'+: | dax.unAfiag.askl'g.a hu+n hu+n hun hun." Ga'-istA 
 tiedja'-i 1a qia'osi giiMi | :"X.unisa'+: | | :tadag.ela'4-: | | igaiyil'- 
 Lisa'+: I I :L.a-i ia+: | 1' su qa'odihao QIa'gAfi-tadax.idai'yan WAn- 
 su'ga. Ta'djiwa-i dA'nat g.a'tg.oyu'AnAsi. ( Jie'nhao L.ai'j-a-i I'sin Lv 
 su'dax.idai'yan WAnsu'ga. Gie'nhao V i>.a-ig.ea'la.s atguL.u' g.a'i- 
 yawa-i q!Al qalsg.ai'yan WAnsu'ga. QA'lg.a-i ganfi'g.ela-i L.u'hao V 
 Ita'x.ui r da'oLlxasg.aiyag.An. La Lla qa'g.ona-i g.ado' g.e'tski- 
 x.idag.An. 
 
 Gie'nhao V ya'g.alAu naxa'fiAS g.ei 1a l! isdAg.a'-i l.u 1* g.o'ng.a 
 Lklie'ns xa'-idAg.a-i gldfi'wan WAnsu'ga. (iie'nhao 1a ga ta'das. 
 Na'-ig.ahao gi'nA g.aga'n 1a l! isdag.a'-i gi la at l! kiii'nanag.An. 
 Gie'nhao Tc!in gata'ga 1a ta'gas g.aga'n 1a lI isdai'yan T sa'wag.An. 
 Gie'nhao Tc!ins xfi'-idAg.a-i at A'oda xfi'-idAg.a-i gut I'sdax.ida'g.An. 
 Gie'nhao Tolin gAui l! Lla'-t-g.afiag.An. Gie'nhao gu l! I'sda (|a'-'-(Hli 
 Lan gu l! g.eildai'yag.An. 
 
 Ga'-istAhao gata' gi i.I liv'lxa qa'odihao Te!in l! gldjig.ildai'yag.Aii. 
 
46 KUREAU OF AMERICAN ETHNOLOGY Jbull.29 
 
 they took him up upon a tall tree. And after he had been there a 
 while he began eating the tree from the top. He finally got down and 
 went awa>'. He could not climb trees. 
 
 Tclifi is the Haida word for beaver, but I do not know the meaning of qa^-idjit. 
 This probably was originally a Tlingit story. 
 
 'These words are spoken ironically. 
 
S WAN TON 
 
 HAIDA TEXTS AND MYTHS 47 
 
 djln+ gui 1a l! qla-isLlai'yag.Aii. Gic'nhao gu 1' is qa'odi (ja'-ida-i 
 (la'dji gu'stA 1a tax.idai'yao-.Aii. Gie'nhao 1' g.e'tg.atLlxatlAis giC'ii 
 lii osi'ii (ifi'-idag.An. L' .stlala'ng.alg.fi'nafi wAiisfi'ga. 
 llao Laii r g.c'ida. 
 
 ■•*The word "friends" here, as in most places where it occurs in this set of myths, 
 refers to clan friendship. 
 'North was a definite personality. Compare the stury of LAguadji^na. 
 
48 BUKEAU OF AMERICAN ETHNOLOGY [bull.29 
 
 The girl who fed a raven 
 
 [Told by Wl'nats, chief of the Seaward Giti'ns] 
 
 Her father came in from fishing-. Then her mother cut up the fish, 
 and she tore up the liver and fat of the halibut and o-ave it to a raven. 
 After she had done this for some time spring came, and they were 
 hungry. Then they began to get things that were exposed at low 
 tide.' 
 
 One time the raven sat in front of her and made motions as if it 
 were eating something. Then she went to it. Chitons were piled up 
 there. She picked them up and gave them to her uncles' wives. 
 And next day she again went after things that were exposed at low 
 tide and ga\^e the things to one to whom she had not given them 
 before. The raven had begun helping her in return for what she had 
 done. 
 
 After that they went out with her again. She found the tail of a 
 spring salmon. She took that to the house also. The pieces became 
 larger and larger each time until finally she found a whole one. Then 
 she went again for things that were exposed at \ow tide. She found 
 a porpoise's tail. She came in after finding it. During all that time 
 she gave food to her uncles"' wives. 
 
 One day she was coming in after getting things with theuL As she 
 was walking along last in the trail in front of Tow hill two good- 
 looking men came to her. One came up on each side of her, and they 
 took her home with them. They came to a town and led her into the 
 house of the town chief. 
 
 After she had stayed there a while she heard them say: "The 
 one hunting for things at North cape^ stays away a long time." 
 She understood their language plainly. After some time had passed 
 they said: "He is coming. Now he comes along, turning over at 
 intervals." She went out with them to look at him. "He comes 
 walking," they said. Still the raven came fiying. It turned around 
 as it came. They call it "taking a basket oft' one's back.'' In that 
 way it communicated news everv now and then. It came in and said: 
 " I cut up a whale which had floated ashore at North cape." 
 
 Then the town chief said: "Give the woman 3'ou brought food 
 in exchange for the help she gave you." At once all of the town 
 people gave her food. The}' gathered for food halibuts' tails and 
 heads and berries. They gave these to the woman. 
 
HAIUA TEXTS AND MYTHS 49 
 
 Xo'ya gi nan dja'ada c.a'xa ci'dax.ida'c.an 
 
 L' xfi'tt^.a xao-i'ntclus. Gic'nhao 1' a'og-.a taqla'cLvs gir'ii xaj4wa'-i 
 i.o-wul at o-.ji'-iasi o-.ei 1a dA'niiaiiA'fiasi gien xo'-iija-i oT 1a (ri'dairaflafi 
 WAn.sfi'o-An. IIaii Y wix'^xn ([a'odihao qleiiL.g-.fi'g-.ada'-i l.u lI 
 qloda'lafi wAnsn'o-a. Gie'iihao l! wa'nx.idan wAusu'ga. 
 
 (lion xo-iga'-i T ku'ng.AstA qla'wosi' gien gl'iiA sqa.sahl'figAfiasi. 
 Gic'nhao g.a 1a qa'gasi. Gu t!a Tg.awa'dies. Gie'nhao la xa'x.idesi 
 gien qan djfi'g.alAfi gl 1a isda'si. GicMi dag.ala'-ig.a I'sifi lI wa'ng.asi 
 gien nAfi gl 1a ga I'sdag.a-i gri'\vaf> gl 1a ga tsda's. Xo-iga'-i 
 XA'ngian 1a gi klAfix.idai'3'afi wAnsu'gAfi. 
 
 Gien I'siiT la at 1a wa'ng.ag.as. Tlag.u'n Igia'da 1a qo'xa.s. Ga-i 
 o'siii nagi la isda'si. Ga-i o'siii wa gi g.asgidA'ndixAn V L.'sgug.eils. 
 Gien T'siil V wfi'ng.aias. 8qol Igia'da e'sifi 1a qe'xas. La qe'xatclusi. 
 Klia'} qa'g.alAfi djil'g.alAn gl 1a isdagA'nasi. 
 
 GirMi gaatxA'n Lla at 1a wa'ng.atcll'wus. Tao xe'tg.a kliu kida's 
 gut 1a g.odAx.ua' r qa'giagAiia'-i l.u la g.A'nstA ga iH'ndjida lifi'na 
 stifi gAnda'lLlxas. Gie'nhao gutlg.A'stA 1a gi lI gA'nsgits gien qladA'n 
 1a lI qa-idai'vaii wAnsu'gAn. Gien Ifi'na g.fi'g.odia g.A'nstA lI 
 gAnda'lLlxas gien nAfi Ifi'na aog.a'gas na'-ig.ei 1a l! g.A'lqatcIas. 
 
 Gien gu 1a isugwa'n qa'odi hAn l! sI'wus 1a gu'dAfiAs, ''Qlaku'n g.a 
 iiAn sing.a'g.agAn gaosg.oa'nAfiga."" Da'-ixAn l! kil 1a gu'dAfiAs. 
 G.e'di qa'o+di, "1' qa'gAu," lI sT'wus. '"Hak" klia'fi 1a qagi'tx.is- 
 g.A'Mag.Afidalga.'' Gien Lla atxAii 1a gi 1a anagoa'fig.agoa'g.as. 
 ''L' qagiagAfiA'n" l! sa'was. I'Ia xo'ya x.ida'las. AgA'fi 1a gA'fial- 
 dagAfidfi'las. "Xeng.A'lsLa" hA'nhaoL! kl'g.adagAugAfi. Gl'alg.ala'n 
 hao 1a g.AlsLgA'ndaalan WAiisu'ga. L' qatclai'yas gien hAn V si'wus, 
 "'Qlaku'n gu kungAu 1 qleitL'sLgAii." 
 
 Gie'nhao Inaga'-i g.a nAfi e'Llxagidagasi hAn sa'wan wAnsu'gAfi 
 •'Nau dja'ada dalA'fi I'stAgAn daU'n gi qlA'ngAfigin gl 1a xA'ngian 
 gi'dag.ao." Gien gana'xAu Inagfi'-i xfi'-idAg.a-i wa'L.uxAn 1a gi gata' 
 isda'si. Xa'gu Ikia'da qadji'l xo'ya ta'ga at g.an l! tfi'ga ga'-ihao l1 
 til'na I'sin wAnsu'ga. Ga'-ihao nAfi dj'a'das gl l! gl'daiyafi wAnsu'ga. 
 
 L. !a at 1a wa'ng.aiA^as gu'hao V gaosg.oa'nafiafi WAnsu'ga. L" xa'tg.a 
 gAm Lgui' r ta-ig.aga'-i g.An u'nsAtga'nafi WAnsu'ga. Sifig.A'lg.ada 
 xadA'fi na'g.a qle-u' gi Lg.ao su'ug.a 1a q!a'o-ulai'yan WAnsu'ga. Gien 
 qa'g.alAfi gl gataga'-i 1a tsda'asi. Tle'dji at 1a giii'dag.awan WAnsu'gAfi. 
 Sqa'og.ahao 1' xJi'tg.a I'Llxagidag.ea'lan wAnsil'gAfi. 
 17137— No. 29—05 4 
 
50 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 At the time when slie went with them for thing-s that were exposed 
 at low tide she was lost for a long- time. Her father did not know 
 where she was. One da}' she [was found] sitting in front of her 
 father's house in the morning- surrounded by the food. Then she 
 gave food to her uncles. She gave them a part. B}^ trading with the 
 rest her father became a rich man. 
 
 After that she told her father what she had heard at the Raven town: 
 " Father, a black whale lies at House point," they say. He who went 
 hunting cut it all up. You would better go to it, father." Then he 
 went thither. In truth, a whale lay there. Not one part of it was 
 gone. Only a little had been taken off the upper side of it. Then 
 they began cutting it up. 
 
 After he had cut up the whole upper part of it he was tired out. 
 Then he made a little house of driftwood and steamed himself. He 
 became stronger. Next he went awa}" and told the town people about 
 it. Then all the town people went out and cut it up. That time they 
 finished it. 
 
 This is all. 
 
SWAN-TON] HAIDA 'IKXTS AM) MYTHS 51 
 
 (lir'nhiio xo'vii liiiiri'*j;'.;i gn ki'l^u 1a ofKlri'nat^.Aii xadA'n g\ 1a 
 nldjri'na^.An. "" Ila'da-i. Na-ikii'ii j^fu liao kiin L.g-.o'diafi WAiisu'jra. 
 Nau si'no".ai;.aiya'*i,.Aii hao 1' ([IoitLsLai'yai:,-.Aii. G.a hi <[a'-it, ha'da-i." 
 Gio'nhao g.n 1a <|a'-idafi wAnsu'^Aii. Yaii kuna'-i wa t^u L.'jj^.odiasi. 
 (taiu r i/trusi WA stA ga'o-ui;'. AMA.s. L' u'na gi'iiA st>-.u'iixAn s(}as((Ia'- 
 x.iiiiAfiao^A.s. (iio'nhao 1a la qia'-itx.idan wAiisu'jjfa. 
 
 Gicii r u'na 1a q!a-itL.'sLa.s gu'n V o-.ii'xag.ils, GirMi gii 1a (pi.s- 
 qla'gidasi gun\ g.a agA'n 1a sihrng.alAfiesi. L' dagwrg.asLas. (jion 
 stA 1a (la'-idcsi gion Inaga'-i xfi'-idAg.a-i gl la g.A'n.stA 1a sa'waiT wAnsfi'- 
 gAfi. GirMi Inaga'-i xfi'-idAg.a-i Ava'i>.iixAn V (ilo'itg.aasi. Ga-iL.u'hao 
 1a lI ha'-iludayafi wAusu'gAfi. 
 
 Hao Laii r g.e'ida. 
 
 Some refer to this storv for the origin of the Raven crest. 
 
 ' That is, clams, mussels, chitons, etc. 
 
 - North cape ((i!aku'n) is the name by which this cape was supposed to be known 
 to the sui)ernatural bein«is. By human l)eings it was called House point (Na-iku^n), 
 i)rol)al)lv from the town that once stood there. 
 
52 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Sounding-gambling-sticks 
 
 [Toll] liy Tom Stevens, chief of Those-born-at-House-point] 
 
 One whose father was a chief made gambling- sticks. And one day 
 he sent out his father's slave to call any one who might choose to 
 gamble. "Hli+"'' [he shouted].^ He did the same thing every day. 
 
 One morning some one spread out gambling sticks. Only his hands 
 were visible. The upper part of him was enveloped in clouds. And 
 he (the chief's son) came and sat opposite him. After they had talked 
 about what property the}^ would stake they began gambling together, 
 and he lost. Afterward he staked more. He continued to lose until 
 he lost all of his father's property. Then he lost the slaves, and when 
 those were all gone he staked the rear row of the town. That, too, 
 went. And [he staked] the next row. That, too, was lost. There 
 were live rows of houses in his father's town. And again he wagered 
 a row. That was also lost. He lost all live rows of the town. Then 
 he staked his father, mother, and sisters. And they were lost. 
 
 The people immediatel}^ made ready their canoes and got on board. 
 It was foggy. Then the}' went off, and after a while the voices of the 
 crowd became lost in the distance.^ 
 
 And after he had gone about in the town for a while he began to push 
 along with a pole a cedar beam owned by his father, and he got it 
 down to the water.' Then he used his gambling-stick bag for a pillow, 
 put on his marten-skin blanket, and lay down upon it. 
 
 Now he floated about. Man}^ nights passed over him. During all that 
 time it was calm weather. B}^ and by something said to him: " Your 
 powerful grandfather asks you to come in." He looked in the direc- 
 tion of the sound. Nothing was to be seen. He saw only the ripples 
 where it had gone down. He was floating against a two-headed kelp. 
 
 Then he again covered his face, and something spoke to him as 
 before. Now he looked through the eyeholes in his marten-skin 
 blanket. After he had looked for a while toward the place whence 
 the voice proceeded a grebe's * beak came out and [the bird said] at 
 the same time: "Your powerful grandfather asks you to come in.'' 
 
 Then he took his gambling-stick bag, grasped the kelp head, and 
 went down on it. It was a two-headed house pole on which he started 
 down. He saw it when he passed into the water. 
 
 When he stood in front of the house his grandfather invited him 
 inside: "Come in, grandchild. I have news, grandson, that j^ou came 
 floating about in search of mc as soon as you had lost your father's 
 
swANTON] HAIJDA TEXTS AND MYTHS 
 
 S!nxe'ga.no 
 
 SOUNDING-GAMHLING-STICKS 
 
 NAfi ^.o'ng-.a oi.Ixagidri'hao si'nhao la L'o-.olg-.akliisLai'yan wAnsfi'trfi. 
 GiCmi gaatxA'n j>;.r)'fiii.an (]!o}g.a'og.a 1a taginii'fig.ago.v'da. " IIu+'' 
 Sifig'.aL.a'n sk!ia'} oanaTi l.\ sfi'iig-Anasi. 
 
 (laatxA'n gl'iiA taiid'kljuuhis. Si.Ia-i .so-,un qea'ngagasi. Sa'gui V 
 yii'nafiL.x.ia'fiwas. Gion la xA'nlao-.a 1a qla'g.oLlxas. (xlnAgl'iiAga 
 uutg.A'ii I'sis wa'sg.oga-i l! ki'lg.olg.a qa'odi gu'tgi i.! wa'x.idios. giTMi 
 Ia lI tcII'gAs. GiOii g.o'L.ag.a T'.sin 1a wa'gas. La l! tcll'di (ja'odihao 
 o-.ona'.ri'fiir.a ainaol'iiagaga-i 1a tcU'daL.g.agAs. GiC'ii (ilolg.awa'-i 
 g.ei i'sifi ga sqa'dax.i'dAsi gien ga-i e'siii ha-ilua'-i l.u dldAx.u'.stA ga 
 g.a'g.eidas g.e'istA 1a ga wa'.sg.oas. Ga-i I'siii qa-iliia'-ilusi. (liOn 
 gu'stA ga g.ag.odai'asi. (ja-i T'sifT qa'-ilsi. L' g.o'fig.a lana'g.a 
 gu'tg.a sbiLe'ildaiyafi wAiisu'ga. L.g.a I'sin 1a ga g.fi'g.odasi. Ga-i 
 r'sifi qa'-ttsi. Gien Inaga'-i staLe'iJxAii 1a tclida'asi. Gien g.o'fig.afi 
 at a'ufi at djtl'asin 1a wa'sg.oas. Gien ga-i I'sifi (ja'-ilsi. 
 
 Ganri'xAnhao lu l! dag.aga'iias gi l! L.lgaJdas gien gu'g.a l! qasa'- 
 gias. Ya'nAuagAn WAnsu'ga. V/ai'gien dai/sdaiyasi gir^n ki'}gulqla-i- 
 dalsg.ag.A'ndixAn kilga'o-usg.a.si. 
 
 Gien Inagfi'-i gu la qa'+g.ongwaiT qa'odi V g.o'fig.a tclu dfi'g.agas 
 1a kitx.iinA'n.sg.as giC'n 1a la g.e'tg.atsg.adas. GiC'n sTn-qa'oda-i A'ng.a 
 1a tcliia'dag.eilsi gir'n klu'x.ii 1a tlalgu'Js gien 1' ta'-iL.gas. 
 
 GirMi r ga-iga'gigwa'+na.s. G.ei 1a gi g.a'WjagAnowa'fias. Kliii'i 
 1a gi L.a'-iyas. Qa'odi gi'nA V su'udas " DaO tci'ng.a qo'niga-i dAfi 
 qfi'tcIi-xA'lga." (tI 1a (|e'xaLlxaiyasi, GAm gl'nA gut (ilalg.fi'g.AfiAs. 
 ScjA'lg.a sg.u'nxAn 1a (je'ifiasi. L«(|ea'ma qa'dji sg.asti'n Jg.et 1" ga-i- 
 g.ri'dAsgin. 
 
 Gien I'sin tcag.A'n V A'nskides gien i'sin gana'n gl'nA T su-udas. 
 (lien klux.ua'-i XA'fie g.e'istA 1a qinqlo'ldaLlxasi. (ia'gu sa'wasi ya'si 
 Ia ([indiAg.A'ndixAn ya"xodada klu'da k!A'tdjiL!xaga'-i atguL.fi' " DaH 
 tci'ng.a (|ryniga-i dAfi qa'tcIixAlga." 
 
 (iie'nhao stn-(|a'oda-i gi A'ilg.a 1a xfi'g.atsi gien }(|ea'niaga-i <|rrdji Ia 
 gidjig.T'Wasi giC'ii gu Ia (la'gias. (iia'g.Au qa'dji stifi gut Ia qa'x.iat I aIs. 
 G.ayuwa'-i g.ei V ga'og.aiya-i L.u'hao Ia cjeaTiafi wAnsu'gAil. 
 
 Na-i (ile-u'gi Ia gifi'xaLlxaga' i l.u V tci'ng.a V qii'djixals. ••Qa'tcli 
 \a t!ak!i'ng.a. (i.o'ng.an lana'g.a da tcIidag.fi'sLa atxA'n dl goa'di 
 agA'n da ga'-iglx.idas dA'nat kliina'gAn, tiakli'ng.a." (iien Ia (latola'si 
 giOMi Ia la ga ta'das. A'liao Lg.a V ([a'-isalan wAnsfi'ga g.o'ng.an lana'g.a 
 Ia tcirdai2.asLai\e.s sta a. 
 
54 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 town." Then he entered, and he gave him food. He had fasted ever 
 .since he lost his father's town in gambling. 
 
 And when he was full [the man] said to him: "Break off a bunch of 
 gambling-stick wood for me which [you will iindj at a corner outside." 
 He went out to it and broke some pieces oft' a bunch of sin." Then he 
 sent him to get something else, and he broke off yew wood. He also 
 refused that. Then he said to him: "A bunch of it is by that corner." 
 
 And after he had taken all sorts of sticks, he broke some limbs 
 from a bunch of Raven's-berry bushes" and handed them to him, and 
 he said: "That is it." Then [the man] made it into gaml^liiig sticks, 
 and when he had finished them he touched t\yo with coals. He put the 
 figure of a sea otter on one and he put the figure of a young sea otter 
 on the other. Then he had designs made on five large clam shells. 
 They had figures of cumulus clouds. And he had five mats woven for 
 him. He had these made for him to stake. 
 
 • He then said to him: " 1 will let you float away from here. When 
 one night has passed you will be in front of the town, and you will 
 go to the front of the town and sit there, ready to gamble w ith the one 
 who won your property." And he also gave him tobacco seeds. 
 " When you begin to gamble, put the stick that has the figure of a sea 
 otter upon your right shoulder. Put the one that has the figure of a 
 3^oung sea otter upon the left shoulder. Divide the tobacco seeds 
 equally among those who come and sit on both sides of you to watch 
 you. They might sa}^ that you do not play fair, but the tobacco 
 seeds are so sweet that they will not say it." 
 
 When he had finished giving him directions he brought out a small 
 ])ox, and he opened successively five boxes that were one inside of 
 another. Then from the innermost one he brought out a hawk feather, 
 put it into the corner of [the chiefs son's] eye, and turned it round. 
 And when he pulled it out, it was full of blood. Then he squeezed 
 this off, washed it, and pushed it in again. After he had done the 
 thing again it was clean, and he did the same thing to the one on the 
 other side. And when that had also become clean he put it also into 
 his mouth. Thence he pulled out dead lice that he had eaten. He 
 pulled them out stuck to the hawk feather. His e3'es had become full • 
 of ])lood from seeing his sister's bloody heel. That was why he lost. 
 
 And he again gave him directions: "When you gamble with him 
 pick up the pile that has the longest smoke, and when you have almost 
 lost pick up the one that has short smoke." 
 
 He did so. When the man was opposite he took the one with the 
 long smoke. During all that time he lost. After they had almost 
 beaten him he took the pile with the light smoke. He took the djil.^- 
 
 At the time when he missed one of his father's slaves laughed at 
 him. "Hi hi hi hi hi. Sounding-gambling-sticks is beginning to lose 
 
SWANT)N] HAIKA IKXI'S AND MYTHS 55 
 
 (rion r ilg^rga-i L.fi Iiau 1a hi .su'uda.s "HhIa' kungidii'-iu-.a kiil 
 sniql6}dju'g;An gu'stA digi gn taxa'L." Gien g.a 1a qa'x.utsi gwn .stn 
 on qlokljfi'wasi g.e'istA 1a ga gi'xaLas. Gien gi'nA adfi'a.si Ia la 
 (iiiogoA'das gir-ii Jg.et osi'n 1a tIaxa'L.as. Gion ga-i gi I'sin Ifi'g.a Ia 
 goa'was. (lir'ii liAn Ia la su'udas "'Akungida'-ig.a hao V (iloldjfi'gani." 
 
 (fiOn gl'iiA Iklia'na wa'L.uxAii Ia T'sdai^'a'-i l.u kungida'-ig.a xo'ya- 
 g.a'iig.a Ig.a-i (|Ioldjrrwas g.o'istA Ia ga glxa'La.s gir'ii Ia gi Ia xa'sLtcIas. 
 (lion "Ga-i f'strr' 1 v gi Ia sI'wus. (Tien Ifi'g.a st'ng.An Ia i/g.olg.a.si 
 gien Ifi'g.a Ia g.cilgrdaga'-i L.fi Ifi'g.a ga s(|!a'sttn Ia x.fitx.u'lda.s. La 
 la (lo-da'g.anadas gir-n riAfi lA.scjetsg.adja'o da'g.Ailadas. Gien S(|a'ola-i 
 g.ai.e'il la g.An Ia (ilaLvnda'asi. Qwe'g.ao dfig.Anfi'gasi. Gien Igfis 
 gir.e'il i'sifi la g.Aii la xa'-idas. Wa'.sg.oag.a g.A'nhao la g.An Ia 
 wa'daiyan WAntsu'ga. 
 
 Gien liAn Ia la su'udas ''A'sistA dAil 1 ga-ig.fi'gix.idagin. DaiI gi 
 g.fil sg.oa'nsin g.e'il gien Inaga'-i xe'tgu dAfi ga-ig.a'sgit gien dAn nAfi 
 tcIigfi'gAii gl Inaga'-i qiaxa'g.a da tlaqloHcIa'og.aLlxfisan." Gien 
 gul-nifi'}ga-i e'sin Ia gi 1a i'sdas. ''Da si'ndax.it waigie'nA uAn qo- 
 dfi'g.afias sg.o'lAgi sqaU'ilgu dasqlfi'sgidAii. Sui'nagi ?'sin nAfi sqet- 
 sg. adja'o dfi'g.anas dasqIfi'sgidAfi. Gien gu'tJg.AstA dAfi gi ga g.et- 
 gadfi'na dAfi g.An sindag.o'dAfia xe'li g.ei la gu'lg.aga-i gutg.a'atg.a 
 I'sdafi. Gien dfi tsdl'gutgafia g.A'nstA saog.e'iga. Gula'-i mfi'lga-i 
 xa'olg.ada gien gAui g.A'nstA Ia su'ug.Afig.oasAfi." 
 
 La la ki'figugAfig.e'iiglga'-i l.u g.o'da x.A'tdju Ia tcIi'.sLsg.as gien Ia 
 la (lAfigu'sLAi.eilas. Gien sLli'fig.eistA ykia'mskun tla'g.un g.adfi' Ia 
 tla'ostas gir'ii 1' xA'fia ku'ng.ei Ia gl'dax.idA.s gien g.a Ia Ig.a'-ilgalasi. 
 (lien Ia dAfitla'osdai^asi gien g.a'-iya tla'odjiwAsi. Gien gut Ia 
 shlLa'si gien Ia L.i'nasi gien i'.sin wa g.ei Ifi'g.a Ia gitcla'si. Gien I'sifi 
 wAgafifi'xAn g.e'idAsi giCMi sku'nxag.ilsi gien xA'nlag.a lanfi' e'sifi gafia'n 
 la g.a Ia i'sdas. Gien la e'sifi sku'nxag.ela'-i l.u 1' xe'lAg.ei i'sifi Ia 
 gl'dax.idAsi. Ga-i g.e'istA esi'n tlAin Ia q!ot!a'oganas g.fi'lAfiodA. 
 Skia'mskuna-i tiag.u'n gi tcla'lskidesi wa dA'nat Ia dAfitla'ostasi. L' 
 (Ijfi'sg.a stiagwa'-i g.a-iya'gas Ia qea'fias hao 1' xA'fie g.a-i at stlaxog.a'- 
 gafi wAnsu'ga. G.aga'nhao Ia l! tclix.ida'g.ani. 
 
 Gien liAn i'sifi Ia la kifigugfi'fiag.An. "La gi dfi wa'aLlxa gie'uA 
 uAfi g.ai3"a\va'-i djins djinlgofi'fiafi gie'uA dAfi ga Lsti'nda gi^-'uA UAfi 
 g.fi'3'awa.i k!uA'nstc!igufi." 
 
 A'si ganfi'xAn la wa'gasi. L' xA'nhig.a Ifi'na i'sdisg.aias gien iiAfi 
 g.ayawa'-i djins 1a djinlgofi'fias. Kliii'l 1a g.aL.a'gas. La ga 
 Lstindawa'-i L.u hah g.ayawa'-i Itfi'nAus Ia tcII'igAs. Djila'-i Ia 
 tclI'gAsi. 
 
 L" g.aL.o'dias L.u'hao V g.o'fig.a <|Io}g.fi'wag.alAfi sg.oa'na la g.Au 
 klAga'fi WAnsu'ga. "Ill hi iii iii hi Sinxe'gAno sija'oala-i i'sifi Ia 
 tcli'dax.idiafi, Lgudja'-i Vsin Ia telTdax.idia'fi."" A'hao l kig.fi'fi Ia 
 gwa'lAfi wAnsu'us I'dji. 
 
56 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 his clam shells also. He is also beginning to lose his mats." At this 
 time he discovered his name, they sa}'. 
 
 Then he handled the gambling sticks, and the stick on his right 
 shoulder pulled out his djil.^ And the tobacco was too sweet for those 
 watching him on either side who saw it to tell. 
 
 So [his opponent] missed, and when he had finished the counts ten 
 points remained to him. They then again talked about what property 
 they should stake. He staked both the clam shells and the mats, after 
 which his opponent handled the sticks. Then he picked out the one 
 with fine smoke first. He picked the djil. Now he handled them in 
 turn, and when he pulled the cedar bark apart he handed it to the stick 
 with the figure of a young sea otter on it, which pulled out the djil. 
 He missed again. He was again left with ten points. 
 
 Then they again talked about what they should stake. When that 
 was arranged, his opponent handled the sticks, and he again chose the 
 pile with fine smoke. Again, he picked the djil. And when he had 
 again got through shuffling the sticks and pulling them apart he pre- 
 sented them to the stick on the right side, which pulled out his djTl. 
 That also made ten counts for him. 
 
 Then he tried to win back the people of his father's town. He won 
 the five towns. And after those were all rewon, and he had won his 
 mother, his sister, and his father, they started home. He won them 
 back from Great-moving-cloud's son, who had won them from him. 
 This was the son of the one who owns the dog salmon, they sslx.^ 
 
 This -is the end. 
 
 This is related as having taken place at the Ninstints town of SLindagwa-i, which 
 was on the southwest coast of Moresby Island. 
 
 ^See the story of Supernatural-being-who-went-naked, note 2. 
 
 ^Passing over to their new owner. 
 
 ^According to another man it was the cedar screen in hia father's house, which 
 cuts off a retiring room. 
 
 'Compare the story of Raven traveling, page 111. 
 
 ^My interpreter called this birch, but the identilication is rather uncertain. The 
 birch is not found on the Queen Charlotte islands. 
 
swANTON] HAIDA TEXTS AND MYTHS 57 
 
 Gien la e'sifi isdl'gAs g-ion djihi'-i .si^-.o'lagi hViia gi la'g.a djilu'-i 1a 
 dAfisqlasta'si. Gien gutlj^, A'.st a la g.Aii ga sindag.o'dAfiagas la ga 
 ([o'lnAsi g.A'nstA .saog.o'ig.a gula'-i xa'olg.at.si. 
 
 (lien r xaL.g.a'das giT'ii tcli\va'-i U gl'gas gien sila'-ig.ci 1a giii 
 i-a'als. Gien I'sffi gwa'.sgaoga-i 1' ki'lg.olg.asi. Sqa'oala-i at Igiitlja'-i 
 dA'fiat xAn 1a wasg.oa'si. Gien g.eilglga'-i l.u 1' XA'iilag.u lI 
 isdl'gus. Gien nag.astAgri'nxAn nAil g.aiyawa'-i Itfi'nAns l.v tcll'sg.a. 
 l)jila'-i 1a tc!T. Gien la e'sifi isdl's giC-n 1a LciA'nskttglga-i L.u nAfi 
 sqetsg.adja'o dri'g.afias gl 1a dakld'djilsi gir-n djila'-i 1a (lA'nsciIastas. 
 Gien i'sfii 1' xaL.ga'dAs. I'sifl 1a giii La'sil. 
 
 GICmi I'sifi \va'sg.oga-i kilg.olg.fi'si. G.eilgl'ga-i l.u i'smI V xA'filatia 
 lI I'sdl gien i'sifi nAfi g.aiya\va'-i Ita' + UAns 1a tcII'gAs. Djila'-i 
 i'sifi 1a tc!l. Gien i'sifi 1a lI (jA'nskitgl'ga-i l.u sg.o'Ugi la'na gi Ia 
 daqo'djiL gien djila'-i la'g.a 1a dA'fisqIastasi. (Ja-i i'sifi Ia gui ui'alsi. 
 
 GICmi g.o'ng.an lanfi'g.a xa'-idAg.a-i i'sifi Ia dji'nlgoafiAs. Lnaga'-i 
 staLe'il Ia tc!is. Gien Lig.aga'-i l.u a-u'n at dja'asifi at g.o'fig.afi Ia 
 tcli'sgina-i l.u l! qasagai'yafi wAnsu'ga. " Qwe'ig.aqons " gl'tg.a 
 hao r tclix.ida'shao Ia tcliskiii'iiun wAnsu'ga. Sqa'gi nAfi dfi'g.as 
 gl'tg.a hao Idja'fi WAnsu'ga. 
 
 Hao Lan 1' g.e'ida. 
 
 '•Not identified. 
 
 "Ill this game a bunch of sticks was covered with fine cedar bark, divided into 
 two or tliree smaller bundles, and laid before the opponent. The latter then had to 
 guess in which was a certain stick, usually left almost undecorated, called the djil. 
 As often as he failed he kept on up to ten, which constituted the game. When the 
 second man handled the sticks the first guessed ten times plus the number of times 
 his antagonist had previously missed. 
 
 "The two sticks with designs were alive ami pulled out the djil so that it could ii<it 
 be pointed out by an opp(jnent. 
 
 '•'lie was also said to live in a place witliin sight of the Land of Souls and, when a 
 gaiiililer died, he came over to gamble with him, staking dog salmon against souls. 
 ll lie wert' succe.ssful, there would be many deaths; if the gambler won, there would 
 lit- a u'reat run of dog salmon. 
 
58 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 TcIaawu'nk!" 
 
 [Told by Jimmy Sterling of the StA'stas family] 
 
 After the parents of a certain child, which was in the cradle, had 
 gone about for a while with him they landed to get mussels. There 
 they forg'ot about him. And the}'^ started away. When the}^ had 
 gone some distance from him they remembered him. They came back 
 toward him. When they came near they heard some one singing for 
 him. Crows sat above him in flocks. And when they got off to get 
 him he acted in the cradle like a shaman. The}" took him aboard. 
 Then his parents came to the town with him. 
 
 After some time had passed and he had grown to be a boy people 
 began to die off on account of him. But his elder brothers and his 
 uncles were numerous. His uncles' wives did not love him. Only the 
 wife of the j^oungest gave him food. His old grandmother was the 
 only one who looked after him. After they had been in the town for 
 a while, and his friends were entirely gone, he and his grandmother 
 made a house out of old cedar bark b}' a creek flowing down near tlie 
 town. And he went there with his grandmother to live. 
 
 Afterward he went to the town, and the wife of his youngest uncle 
 gave him food. When he grew old enough he hunted birds. All the 
 time they lived there his grandmother got food for him. And he also 
 made a bow for himself. He continually hunted birds. He continu- 
 ally whittled. 
 
 After he had hunted birds for a while he saw a heron sitting with a 
 broken beak. He told his grandmother about it. And his grand- 
 mother said to him: " When you again see it sharpen its bill. When 
 people sharpen its bill it helps them, they sa3\"^ When he again saw 
 it he sharpened its bill. And after he started away and had gone 
 some distance it said to him: " I will help 3"ou, grandchild.'' 
 
 After that his grandmother began to teach him how to make dead- 
 falls.^ And then he began to set them at the head of the creek foi- 
 black bears. They ceased to see him at the town. Sometimes he went 
 to the town, received food from his 3^oungest uncle's wife alone, and 
 started off with it. They refused to have him at the town. There 
 was no house into which he could go. His youngest uncle's wife 
 gave him food because they refused to have him. He kept going 
 there. 
 
 After he had set deadfalls for a while one fell on a black bear. 
 He carried it to the house. He did not waste the smallest bit of 
 its fat. He smoked it and ate it. At this time they began to live 
 
HAT DA TEXTS AND MYTHS 59 
 
 TcIaawu'nk!'' 
 
 Nah g-.il'xa g.acTwa'nkliiiL.das hao a'oo-.alAfi wa d.v'nat tolTda'l (|a'()cli- 
 liao 1a dA'fiat g.Al «>i 1a (la'oaskito'.awas. Guha'c 1a g'l 1a qla'-iskit- 
 Li'.awafi wAiisu'ga. (Wvu \\ stA 1a Lfiqa'-ito-.oas. Lg.ot V o.(~'to-.at- 
 Li.awa'-i L.fi la ^.vi 1a gritg\at{^.oa'.soin. La gui 1a stl'tg.oa.s. 
 La g.Aii r ri'xAna-g.r''lg.a\va'-i L.fi la g.An l! su'dies 1a gudA'iig.oa.s. 
 K.'a'ldjida 1a si'g.a tla'tg.odies. Gien 1a la da'ot!Alg.a\va'-i l.u 
 g.ag.wa'nklia-i g.a Ia gu ga qa'wadies. Gien 1a la ((ri'g.ar..g.oas, 
 (iion Inaga'-i gii V ya'g.alAn 1a dA'fiat isg.oa'si. 
 
 Ga'-istA g.a'g.ot qa'+odi V L.a'g.ag.ea'lga-i l.u la g.a ga ga'gu 
 x.ldag.Aii. L' klwai'g.aUn at V qa'g.aUn lIa qoa'nag.An. La (ja'g.a 
 dja'g.alAn gAm la g.a klfi'gagAnga'fiag.An. Nah da'og.aiiAs dja'g.a 
 sg.u'nxAn 1a gi gldagtVnag.An. L' na'ng.a qia'-iyas sg.u'nxAii la g.a 
 Lxa'ndas. Lnaga'-i g.a 1a I'.sg.o (ja'odihao la gA ga'gfidjiirga-i l.u 
 ufi'iiAfi dA'fiat lnaga'-i qlo'Jga nAfi g.A'nL.a koa"dAgai'esi dji'ngi ga'Wa 
 na 1a Lg.o'Jg.ag.awag.An. Gien g.a na'uAfi dA'fiat 1a nag.e'Jsi. 
 
 (Ja'-istAhao lnaga'-i g.a 1a qa'-itsi gien 1' qil'g.a dja'g.a daog.Ana'gas 
 Ia gi gl'dagafifig.An. L' xeti't tc!i'n}g.oafig.aiyag.ela'-i l.u a. Gu 1a 
 naxa'fig.oasi klia'lhao V na'ng.a Ia xeJi'wanga'fiagin. Gien la e'.stfi 
 
 L' xeti't teirnlg.oa'ngAn (ja' + odihao Ig.o klu'da gwa'figa Ia ((i'nqlao- 
 awag.An. Gien nanA'fi gi Ia la .su'udas. Gien hAn V nfi'ng.a V 
 su'udas, "I'sifi Ia da qe'ifia gie'nA V klu'da qIa'L.afi. Hakloa'ng.etsi 
 klu'da l! qaLa'si gien lIa gi qlA'figAfi wAnsu'ga." Gafia'xAn I'stfi Ia 
 la (leii'figa-i l.u V klu'da la'g.a Ia qaL.ai'yfig.An. GirMi Ia stA Ia 
 (jfi' idaga-i l.u Lg.et Ia stA V g.etg.ada'-i l.u Ia la sudai'yag.An '' Dau 
 gi 1 q'.A'figasga, t!ak!i'ng.a." 
 
 Gien ga'-istA V na'ng.a scifi'ha V sqa'tgadax.idag.An. (iir'idiao 
 g.A'nL.a-i (|as g.ei tan gi Ia .sqa'l)adAx.idri'g.An. Lan lnaga'-i gu Ia 
 I,! ([ifix.ida'g.ani. (iia'atg.axAn lnaga'-i g.a Ia qa'-idAsi gien V ({a'g.a 
 • Ija'g.a daog.ana'gas sg.un Ia gi gl'das gien dA'fiat Ia qfi'-idAfiAs. 
 Lnaga'-i gu Lga-i gu Ia gi gwa'ngafiagAni. Gaih Lgu g.ei V g.etlifie' 
 go'g.afiasi. La gi l! gwa'ugila'gas. G.aga'na 1" (la'g.a da'og.AUAs 
 dja'g.a Ia gi gi'dagAfiAs. (ta'gi hao Ia edjafia'g.Aii. 
 
 L' sqa'hadagAfi (pt'odiliao tan la g.a ga klada'g.An. La la 
 (|!a-ilgalA'nLlxaiyag.An. (Jaiu V g.a-i klA'tdju xAn Ia da'fig.AfiAs. 
 La'g.a Ia q!a-ix.i'lg.adasi girii t'sin la'g.a Ia ta'g.was. Ilao l! V 
 (Ijia'lag.ilLa'gAfig.a'wag.An. L' dfi'guiag.els klia'lhao siifi'ha-i wa gi 
 Ia (la'sgidaiyag.Ani. Ilao I'stn 1" daoda'gafigas gien i'sTfi nAfi Ia tia'gan 
 WAnsu'ga. La e'sin g.a-i x.A'tdju XAn gAui l\ dafiga'fiagin. (iien 
 
60 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 well for the first time. As he became stronger he increased the num- 
 ber of his deadfalls. Now he again went to get [bears], and he killed 
 another. He did not waste the smallest piece of the fat of that other 
 one. And they also enlarged the house. He smoked the meat in 
 it. He also put meat into boxes [to keep it]. Now he began [regularly] 
 to get bears. Every time he went to look at his deadfalls bears lay in 
 them. They L\y in all ten deadfalls. They then made their house 
 bigger. 
 
 When it was thought that they were dead of starvation his youngest 
 uncle's wife had them go to look, because she thought that they had 
 died. Instead, his house was full of fat food. And the one she sent 
 to look came back and told her how he was situated. They then kept 
 it secret. 
 
 One night, after they had lived there for a while, his grandmother, 
 having remained awake, thought that her son was acting like a shaman. 
 She did not ask her son about it on the morrow. All this time he took 
 black bears from the deadfalls. Another time, when his grandmother 
 lay awake at midnight, her son again acted like a shaman. At this 
 time he started off with the end [of an unseen I'ope]. After some time 
 had passed he again acted like a shaman at midnight. His grand- 
 mother also perceived that. During all that time his grandmother did 
 not question him. After he had acted like a shaman for a while 
 Tclaawu'nk!'" named himself through him. They had forgotten that 
 he had acted like a shaman at the time when they abandoned him in 
 the cradle. It now happened again. Now Tclaawu'nk!" mentioned 
 his name through him. 
 
 In the morning his grandmother questioned him for the first time. 
 His grandmother then asked him: "'Tell me, child, why did one whose 
 name the supernatural beings never [dare to] think of mention his name 
 through you?" Then he explained to his grandmother: "I began 
 dreaming about him at the time when I sharpened the heron's bill. 
 On account of him it is easy for me to gather things." This was the 
 reason why his friends were gone. When Tclaawu'nk!" speaks 
 through one his friends die, they say. 
 
 His grandmother then made him a dancing skirt out of an old mat. 
 She took off the edge on one side and fastened something to it.'' She 
 also made a shaman's bone for him. In the evening he performed 
 like a shaman. His grandmother led the songs for him. She sang 
 for him. Now he began to perform regularly. At this time people 
 began to come secretly from the town to look at him. But he still 
 concealed their condition as much as possible. They did not know 
 how the inside of his house looked. 
 
 At that time food had begun to give out at the town. They were 
 starving there. He then began to give food in return to the wife of 
 his jT^oungest uncle who had given him food. They came thus to know 
 about him. 
 
swANToNl HAIDA TEXTS AND MYTHS 61 
 
 iiri'<4ii-i r'sfn 1a Lldao-.ri'waj;.An. (fa-i ^.a 1a (ila-ix.i'lo-.adasi. I'sin 1a 
 (|Ia'-ingia.si. A'hao ^I Ia hA'lxax.idloawag.Ani. L' da'otIaj(an*ia.s 
 kliiii s(iabaga'-i g.a la'tr.fi L.'o-.ddlx.idag.ani. S([a'ba<^a-i sqlai.a'Al 
 *;-.a xAii Ifi'g.a j(A'iil»\oafix.ida(^.An. Gie'nliao nfi'ga-i I'sifi 1a 
 yu'Ani>.(nMag.awriV.ani. 
 
 lIl.u'xau r t^A'ntcIit»-.wafi la j'.Aii l! gQdA'ns l.u V qa'g.a 
 daotr.ana'j^ay dja'iif.a V qea'fit^.adaiyao-.An, 1' klotu'l^.ag.wafi la ^.au 
 1a gfi'dAiis L.u A. Ilayi'fi Ifi'g.a iia'ga-i kIatk!a'-i+dAlaoa'\vaj^.Aii 
 i>rna gia g.a'-iya at a. Gieii iiAfi 1a qea'ng.adaiyag.ani stIlLlxa'si 
 gion Lgu 1' g.ets 1a gi 1a sudagfi'wag.Aii. Waigie'nhao Ifi'g.a 1a 
 qolgi'iidag.a'wag.ani. 
 
 GaatxA'n V naxa'iidihao qa'odihao g.fil ya'ku Y nfi'ng.a skiii' + nadies 
 L.u r gl'tg.a gu ga qa'was 1a g.anda'nag.An. Wai'gion dag.ala'-ig.a 
 "Am olto-.A'fi at yl 1a kia'fiangaiia'g.ani. Waiklia'lhao tfi'na-i 1a (ilfii'- 
 IgalAfigafiafiglni. (xaatxA'nhao I'sin g.ii'lx.ua 1' nii'ng.a skliji'nadia.s 
 L.u I'sm r gl'tg.a gu ga (ja'wag. ah. A'hao lI kun dA'fiat la qa'-idag. An. 
 (x.a'g.ot qa' + odihao I'sifi g.fd 3'a'ku Ia gu ga qa'awag.Aii. Ga-i I'sin 
 r iia'ng.a g.a'ndanag.ani. WAkliii'lhao gAm tla'klinAn at gi Ia kifi'- 
 nAng.Afiganaglni. La gu ga qa'ugAiT qa'odihao Tclaawu'nki" la g.ei 
 kig.a'n klwiLlxai'yag.Aii. Ha'ohao l ku'ng.ag.agoa'nklT g.a Ia g! lI 
 q!a'-isgidag.An l.u Ia gu ga qa'awag.Aii. Ga'-igi V q!a'-iskitg.awag.ani. 
 Hao L g.A'nstAg.an qa'Llxaij^ag.aui. Hai a'hao Tclaawu'nki" la g.ei 
 kig.a'n klwlLlxagai'yag.Aui. 
 
 SingaL.ana'-i L.u'hao Lnaot V na'ng.a la gi kiii'nanag.ani. Gie'nliao 
 r na'ng.a hAn la at kiii'nanag.An, ''Dja Iqen gasi'nhao gAUi sg.a'na 
 gut gutgawri'g.An dAn g.ei g.a'lx.ua kig.a'n klwI'Llxaudian." Lu'hao 
 naiiA'n gi Ia gialg.alA'ndaiyag. An. '* Hao ig.o klu'da 1 qIaLla' atxA'nhao 
 Ia xe'tgu 1 qA'ngax.IdAn. La g.aga'nhao gi'na gl 1 hA'lxas dl g.An 
 L.a'olg.An.'' G.aga'nhao Ifi'g.a ga ga'gugag.ani. Hao Lgu Lla'g.ei 
 Ia su'u.s gien Lla'g.a ga gagu'gAiiAii wAnsu'ga Tclaawu'nki'' a. 
 
 (xie'nhao Igusa'l g.AntcIilg.a'gia g.An V na'ng.a la g.An L'g.olg.aiya- 
 g.An. L' klla'-i ku'ng.eistA Ia sqa'x.istas gien g.e'istA la g.a gl'na Ia 
 kiu'x.aiyag.ani. Wai'gien sg.a-sku'dji I'sin la g.An Ia L'g.oldaiya'g.ani. 
 I'ic'dhao sinx.aia'-i g.a Ia sg.ag.agfi'g.An. L' na'ng.a hao la g.An 
 giu'gl L.'glgagag. An. Gien la g.An Ia sa'wag.An. A'hao l sg.a'g.aga-i 
 Ia isku'nstaiyag.ani. Lnaga'-i stA hao 1a l! qinqlo'MaLlxaglx.idag.An 
 a.sL.u' A. WAsklie'n A'iig.a ta'lg.a la g.etdjug.oa'.^i Lgu 1' g.etg.oa's a. 
 Gahi hVg.a nagoa'si g.An lI u'nsAtg.aiiag.ani. 
 
 Gie'nhao lnaga'-i gu ga taga'-i ha'-ilux.idai'3'ag.ani. Gie'nhao gu 
 lI kloda'lag.ani. Gie'nhao V qii'g.a da'og.Anas dja'g.a 1a gi gl'dagafia- 
 g.An, gl'liao xA'ngiaii la e'sin gl'dax.idag.An. A'hao L 1a g.ei lI 
 g.ahjc'xaiyag.An. 
 
 Gie'nhao lnaga'-i g.a uAn gida'g.a stleg.ia'lag.ani. Gie'nhao la g.An 
 l! sg.aL.'g.ax.idag.An nAil stie'g.ils g.An a. Sinx.ia's gii'n Ia g.ada'o 
 lI g.e'tx.idies. Ga'odjiwa-i xe'g.ils Ia gQdA'n.s gien g.a Ia qa'-idag.Ani 
 
62 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Then a chief's son became sick in the town, and they began to get 
 shamans for him. In the evening they began to dance around him. 
 He who was going to be Tclaawu'nli!'' heard the noise of the drmn 
 and went over. He then looked into the place where they were per- 
 forming. He saw that he could be saved. The thing that caused his 
 sickness was plain to his eyes. But those who were performing 
 around him did not see it. They were unable to save him. During 
 all that time Ire was acting like a shaman in the place where he lived. 
 
 After some time had passed he sent his grandmother. He sent over 
 his grandmother to say that he would tr}^ to cure the sick man, but 
 when she repeated it (his words) to them they thought he could do 
 nothing. They even laughed at him. Those who had stolen a look 
 at him while he acted like a shaman then told the people about it. 
 They said they had better get him, and the.y got him. 
 
 As he was about to start he dressed himself in his own house. 
 He wore the shaman's dancing skirt and the shaman's bone that his 
 grandmother had made for him. He then started thither. He came 
 through the doorway performing like a shaman. Now he started to 
 perform around the sick man. And he saved the sick man. At this 
 time he ceased to try to hide himself. He came to the town. When 
 he was there they began buying the meat of him. And he got a great 
 deal of property in exchange, and the property that he received for 
 being called to the sick was also much. At this time he grew pros- 
 perous. He began to provide in turn for the one who had given him 
 food. During all this time they employed him as shaman. The fame 
 of him spread everywhere. 
 
 After some time had passed he saw that the Land-otter people were 
 coming to get him. During all that time he drank sea water. He 
 had many nephews. As soon as he saw that they were coming to get 
 him he asked his nephews which of them would go with him. He 
 began at once to collect urine. He also put blue hellebore into it. 
 
 Before this,* whenever many shamans were gathered together, they 
 made fun of him. Afterward, he had his nephews sink him in the 
 ocean. They went out to let him down. And the}^ let him down. 
 They tied a rope to him, and they floated above him for a long space 
 of time. They were right over the deep place waiting for him to jerk 
 the rope. B}^ and by, when he jerked the rope, they pulled him up. 
 At this time he saw the bottom of the Tlingits' island. He was under 
 water there for manj^ nights. He saw of the thamans' houses, the one 
 that lay deepest. At this time he came to have more shamanistic 
 power. 
 
 When he came back from this [adventure] he saw that the Land- 
 otter people were coming to get him. Thereupon he asked of his 
 nephews which one would go with him. They tried to get ahead of 
 one another. " I am the one who will go with you," each said to him. 
 
sw ANTON] HAIDA TEXTrt AND MYTHS (i3 
 
 'rcljui\vu'nk!"-lina'-i a. VVaigie'iihao g.vi 1a (it'iitt'lHiyat*".Aii gia'^.a i:! 
 «iia (r.jula'o o-.n'das w-.ei a. Waio-ie'nhao V qaoA'iuia-lifia's Ifi'tr.a U 
 (jtiitcIai'vag-An. Gl'na o^.aga'n V stle'g-As 1' xAiia'g-.a tca'olaiyao-.Aii. 
 \\'aioir''ii 1a g.ada'o g.ots ga-i i.Ia g"Ani laV.a (ling.a'nag.Aiii. 1/ 
 (lauA'iulaji'.a-i j>-.a(la'o l! o-.otstrai'vfio'.Aii. W'Aklia'l fi V iiawfi's o-.u 1a 
 sii. fi'g". agl+ga' fiagin. 
 
 (x.et (la'odihao nfi'iiAu o-.a 1a kilqa'-idag-.ani. Nau stIe'igAs g.ada'o 
 1a o-.o'tsiinAs luT'iiAu 1a su'dag'.adaij^ag.An. Gien gl 1a nrdjifiAsi gir'n 
 la g. All l! na'nagag-.Aii. Hayi'ii la g.Aii l! k!a'g-.si'g.An. Gir'iiliao I" 
 sg.a'ga L.u 1a ga ([I'fiqloldaganag.An xa-idg.a'-i la g.A'n.stA .sa'wag.Aii. 
 Gion liAii xAii 1a lI I'sdagiulA'nxalag.Au. Gien U l! L.'x.idag.Aii. 
 
 Gio'nhao g.a 1a qa'-itx.idia'si l.u na'xAii agA'n 1a L'g.oig.aL.sLaiya- 
 g.Au. L' na'ng.a kA'ndoItlg.agia at sg.a-sku'dji la g.Aii L'g.6}g.ai3'ag.An 
 1a gia'glgag.An. Gio'nhao g.a Ia qfi'-idag.An. K!lwa'-i g.ei xAn 1a gu 
 ga (|ri'udalr.IxatcIai'yag.An. Hai uie'dhao 1a g.ada'o 1a g.r'txidfi'g.Aii. 
 (lien nAfi stIo'gAS 1a qagA'ndaiyag.An. Hao l agA'n 1a g.Algoe'Llxa- 
 sg.oa'nAnfigAn. Ilao L Inaga'-i g.a V g.e'tgadag.An. A'.si gia'g.a-iya-i 
 1a gi la'g.a l! da^g.ox.idag.ani. (jien sqao la'g.a qoa'nag.ani. (Vwn 
 i-I stle'ga g.A'nstA 1a l! L.g.a gl'naga-i e'sin qoa'nag.An. Hao l V 
 g.ia'lag.An. A'hao lI xaii V g.a'nasgida'-i ga l.u 1a gi nAfi gldaga'fi- 
 ag.An, la e'siii xA'ngiaii V qefi'nga-i la x.ida'g.An. WAklia'lhao 1a lI 
 L.'g.agrifiag.Au. Lg.e'txAn 1' klina'giig.Aii. 
 
 G.et qa'odihao sLgus xa'-idAg.a-i V L.'x.iti'ng.asa.'^ 1a qea'iiag.An. 
 Sa'nL.ans k'.ial V taiiaga'nag.An. L' ua'tg.alAn sklu'laiyag.Au. La lI 
 L.'x.iting.oasas 1a qea'n atxA'nhao nAii la at Idjiga'-i gi na'dalAfi at 1a 
 kia'nAngaiiag.An. GaatxA'nhao tcigA'nsgan 1a xa'xagfitax.ida'g.An. 
 Gwai'klia e'sin g.ei 1a isdaga'iiag.Ani. 
 
 Ku'ng.a l! sg.aglLda'os L.u'hao la at l! nA'nx.Isg.alaiiag.An. 
 Ga'-istahao nfi'dAlAn agA'n 1a x.I'da-indaiyag.An. Gaiia'xAnhao 
 1a la x.I'da-indaiyag.an. Gien 1a la x.idag.a'wag.An. La la 
 tlfi'ladag.a'wag.An. Gie'nhao djl'ina gut 1a si'g.a 1a ga'yiiig.a'wag.An. 
 Qwai'ya-i 1a dA'nx.IdAsLia'-i k!ia'og.a Lg.aMai ya gu hao 1a la 
 Lsdag.fi'wag.An. Qa'odihao qwai 1a dAnx.I'desLasi L.u'hao 1a la 
 dATiL.x.itg.fnvag.An. A'hao l hiagwai'g.a g.wa'ul 1a qea'nag.An. 
 G.al qoan hao V x.I'dag.agag.An. Sg.as-na-i ta'-ig.o gia'watlAls hao 
 1a qea'nag.An. A'hao l g.etgia'nxAn T sg.a'g.a tclTg.ea'lag.An. 
 
 Asga'-istA 1a stl'lLlxas L.u'hao sLgus xa-idAg,a'-i V L.'x.iting.oa.sa> 
 1a (lea'iiag.Au. WAklia'lhao na'dAlAii at 1a kiii'nAfiganilg.An. nAfi la at 
 Tdjiga'-i gl a. Gut ku'ng.asgan. -'La hao dA'nat i'sg.asga" 1a l1 
 su'daganag.An. Waigie'nhao uAn da'og.ana g.agwI'g.ag.An gAui 
 da' + lskidag.An Ikia'gua sg.u'nhao V L'g.aganag.An. t'siiT V 
 tcIgA'ndaiyaiag..\ji. "La hao i'sg.asga," hAn hao V suuga'nag.An. 
 Gie'nhao V klwai'g.aUii hayi'n la g.An qlAga'nag.An. G.a'g.et 
 qa'odihao 1a lI L.'x.itinga'wag.An. G.al yu'ku hao 1a lI 
 
64 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 The very young;e.st, who was good for nothing, was always near the 
 door. He used to urinate in bed. ''I will go," he said. But his 
 elder brothers laughed at him. After some time had passed they came 
 after him. At midnight they came by sea and got him. He told his 
 nephews that they were coming to get him that night, and he told all 
 of his nephews to keep a sharp lookout. "Let the one who thinks of 
 going with me remain awake. They will come to get me to-night." 
 Now the one that urinated in bed slept near the door. 
 
 There was the picture of a mallard on the rattle that he owned. He 
 had it made for himself when he became a shaman. On this night 
 they came and got him. 
 
 They came in and took him out. He was unable to awaken his 
 nephews. The Land-otter people place^i sleep ^ upon them. But when 
 he tried to awaken the woi'thless one, he awoke him. And Tclaawu'nk!'' 
 took him ))y the arm. They got him for the son of the chief among 
 the Land-ottei- people who was sick. It was the Land-otter people 
 who put his nephews to sleep. From the 3"oungest only thej^ could 
 not pull away [the soul]. 
 
 He now took his drum and the urine he had let rot, and the}" started 
 off with him. They had him lie on his face in the bottom of the 
 canoe. They did the same thing to his nephew. After the}^ had gone 
 along for some time they said that the bottom of the canoe had become 
 foul, and they landed to clean it. This meant that their fur had 
 become wet. The cleaning of the canoe was done by their twisting 
 about. They then got in again, put them on the bottom, and started 
 off. After they had gone along for a while longer something touched 
 their heads. This, they felt, was the kelp under which [the otters] 
 were diving with them. After the}" had gone along for a while longer 
 they said that they were near the town. 
 
 They then took the coverings off them. When the}" came in front of 
 the town sparks were coming out of the house standing in the middle. 
 A large crowd of people waiting in that house also made a huge volume 
 of sound. Landing, they said to him: "Get off, Tclaawu'nk!"." 
 Now he got off with the rattle which had the picture of a mallard on 
 it and let it walk up in front of him. When it went up before him 
 it entered a different house from the one where the crowd of people 
 awaited him, and he entered after it. And he held his nephew tightly. 
 They said then that they were glad to have him. "Tclaawu'nk!*"," 
 they said of him, "truly he is a shaman." In this one lay the person 
 for whom they had brought him, but they waited in a crowd for him 
 in a different one. This was the way in which they tested him to see 
 how much power he had. 
 
 When he entered he saw many shamans gathered in the house. He 
 plainly saw a bone spear on the surface of the body of the sick man. 
 Just before this some persons had gone hunting from the town where 
 
swANTON] HAIDA TKXTS AND MYTHS 65 
 
 tri'ni^-.a-inu-.fi'wao-.Au. A'^-'ui (.-.nla'-i g.ti 1a l! tfi'nu-.a-ino-.oa.sOs o-. A'nstA 
 xa'iiIuio imdAlA'n «>T l.v sfi'wat^.Aii. Gieu na'dAlAu wa'L.uxAii ag-A'n 1a 
 <lIa(lAna'-i daxa'lag.Aii. " 1)1 at iiAn I'sguda Ia o-.a'lx.ua skia'nagwafi. 
 Ct. rrix.ua hao dl l! tfi'ng.a-ing-.oa'sga/'' WAi'o-iOii ham tcTgA'ndics 
 a'hao kiTwa'-i tla'oo-.Aii Jkifi'triia ta-idai'yag.Aii. 
 
 Xfi'xa gi ni'djina sl'sa g.a'hao 1a dao-.ai'yag.Aii. La'huo <|I(~nA'n !' 
 L'g.olg.adaiyag.Au Y sg.a'o-.adAs l.u a. (TafiaxA'iihao asga'-i g.fda'-i 
 g.a 1a lI L.'x.iting.awag.An. 
 
 Waigir'nhao 1a lI da'otcIaiyag.Aii. NYi'dAlAfi Lskl'iiAfia-i g.ada'o 1a 
 g.otso-.ai'yfio-.Aii. SLgus xa-idAg.a'-i liao gui qAiT i.I djidai'yafi waiisu'- 
 gAfi. Waigie'nliao iiau fi'ldjiwa-i dag.Afiai'as 1a L'gadafias. La Lla 
 1a Lski'nxaiyag.Aii. (Tir'nliao Tclaawu'nkl" 1a gi .sqo'tg.adag.Aii. 
 SLgus xa-idAg.a'-i su'ug.a iiaH la'na Ig.a'-ig.agagas gl'tg.a hao stIo'gAs 
 g.A'nstA hao 1a lI L.'x.idag.Au. A'hao 1' na'tg.alAii sLgus xa'-idAg.a-i 
 l! LkiasLas. Nah da'og.anagas sgMinxA'nhao 1a .stA dAfiL.LAg.a-i g.a- 
 da'o l! g.etsg.ai'3'ag.An. 
 
 Gieri ga'odjiwa-i A'ng.a la tsdai'yag.Aiii gien tcIgA'nsgAii U xfi'xadai'- 
 yag.An i'sin. Gie'nhao 1a dA'nat lI lAuia'-idag.Aui. TcIa'g.An 1a lI 
 ta'-iguL.nadaiyag.AM. L' na'tg.a i'.sifi gafia'xAn l! isdai'^'ag.An. La 
 dA'fiat LU([ri' qa' + odi nlwa'-i slIiu dri'g.AiigadAu l! su'iisi c?ien l! 
 sku'g.alAning.ogaflag.Ani. A'hao l! g.a'og.e djl'ga hao Idja'i: :g.Aii. 
 Luwa'-i l! sku'g.alAfi hao l! qlo'x.unAiiganag.An. Hao I'sTiT ?sLsi' 
 gien tcag.A'n 1a lI A'ngadfi'ndag.wa.s gien l! Luqri'-idanag.An. l! 
 Luqa' qa'+odi qfis gut gl'na Igalg.a'fiaii wAnsu'ga. A'hao (jla-i xe'txa 
 1a dA'nat l! tia'g.ag.oa's hao 1a g.andA'iTg.oganag.An. Luqa' qa'+o- 
 dihao Inaga'-i a'xAnag.elin l! sfi'wag.An. 
 
 (lie'nhao xa-iL.a'g.a 1a l! Anxa'o.sLdag.a'\vag.An. Lnaga'-i xetg.A'n 
 fi'xAiiag.ea'lga-i l.u ya'kug.a ga ta'-ig.odies g.e'istA g.o.sqalo'tx.a 
 Igldju'dai'yag.An. I'sin na'-i g.a 1a klia'og.a lI skIul3'ri'Andies qag.A'n- 
 g.rixe'gAndaiyag.An. WAxe'tgu gig.a'ogiga-i L.u hao 1a lI sudai'3'a- 
 g.An, "Qfi'tlAkla, Tolaawu'nki"."' Wai'gien «i'.sA xfi'xa da'g.afiagag.An. 
 L' (ja'tlAls gien ku'ng.AstAg.afi la (la'-idaiyag.An. L' ku'ng.AstA 1a 
 (|a'il (ja'odihao agia'g.a 1a klia'og.a sklu'laiya'g.An. T'Ia Lla'hao 1a 
 ku'ng.AstA sIsAg.a'-i Ifi'g.a (jatcIai'^'ag.An. GICmi g.oL.g.axa'n la e'stii 
 (latelai'yag.An. (iiCMi na'dAfi gi'ng.an 1a dAfiL.'da.sgl'-t-gag.An. A'hao 
 L la lI x.uuAnfi'g.ag.An. '^rdaawu'nkl' liAn hao 1a lI su'dagrinag.An. 
 Ya'ngua a V sg.agag.a'g.Au. A'hao gia'g.a uau g.A'nstA 1a lI L.x.itin- 
 g.a'wag.An g.a L.'g.odies Tla' Lla'hao 1a klia'og.a g.a lI skluldai'ya- 
 g.An. A'hao Lgu 1a lI sg.a'nag.AnLdjri'wag.Aii. 
 
 L' qatcllya'-i l.u na'xa lI sg.a'ga sklu'las 1a (lefrnag. ah. Tad jx.ua' 
 HAfi stIc'gAs L.'g.odies sku'dji (jla ([lala't ta'djig.a la g.ci kludjn'dies 
 la'g.a la (|ea'riag.Aii. A'hao l staTelaawu'nkI' gia'gu i's?s ga-i Inaga'-i 
 stA ga saiya'nag.Aii. SLgu g.a'dAg.a sku'djt (|Ia at lI klda'g.Aiu 
 ^^'a g.ei ga kluLai'yag.Aii. La'hao a stIedai'yag.Aii. (Jie'nhao Ia 
 g.ada'o 1a g.etx.idai'yag. ah. W aigirii Iiaii na'dAu 1a kinguga'nag.An. 
 171:57— \(). L'9— ori .-) 
 
66 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Tclaawu'nk!'' lived. They speared a white land otter with a l)()nc 
 spear. The creature that carried it away in him was .sick here. Then 
 he tried to cure him. Now he had given the following directions to 
 his nephew: ''Even if they push you away from the drum hung- on 
 the side toward the door, make motions with your head in that direc- 
 tion. It will still sound." And he also thought, "1 wonder what 
 will sing- for me." In the front part of the house were always two 
 persons with big bellies and black skins. These said to him as follows: 
 "The}' know about it, great shaman. They will sing- for you." 
 
 He began at once to act like a shaman. After he had danced 
 round the fire for a while he pulled out the spear, and [the sick otter | 
 stopped moaning. After he had again acted for a while he pushed 
 it back into the same place. They were anxious to see him when he 
 acted like a shaman, hence the house was full. The}' pushed him 
 (his nephew) from the drum, and even then he used his head to l)eat it. 
 The drum still sounded. At that time they said good things about 
 him: "'Tclaawu'nk!'^, great shaman, Tclaawu'nk!'^." He now stopped 
 performing. 
 
 Then the}' went to bed. He awoke in the night and tried to stretcii 
 himself. He pushed his feet against something thatAvas near him. It 
 was the crooked root of a tree. He felt large roots running- in every 
 direction. On the next day, when morning came, they again got up. 
 
 He looked toward the door. In the corners of the house on either 
 side hung halibut hooks. One having the picture of a halibut had 
 a halibut hanging down from it. One having the picture of a land 
 otter on it had a red cod hanging down from it. They gave those 
 [fish] to him to eat when they fed him. All the shamans around the 
 ocean were in that house. 
 
 The next evening he again began performing. They gave him 
 many elk skins. There was a big pile on the side near the door. 
 Many boxes of grease also lay near it. After he had danced round 
 the fire for a while he pulled out the spear. He pushed it in again. 
 He pulled it out, and he stopped performing. He again put it in, 
 and [the otter] again began to suffer. 
 
 During all that time he had the urine mixed with blue hellebore, 
 which he had let decay together, hung by him in a water-tight basket. 
 After he had performed for a while the great shamans that were 
 around the house made fun of him. After he had gone round the 
 fire for a while he was doubled up as he moved, and they imitated 
 him near the fire. He then called for his power, and by its help stood 
 upi-ight. The people in the house made a great noise at this. He then 
 again ran round the fire, took uriiu> in the hollow of his hand, and, as 
 he ran a})Out, threw it at them. All the shamans around the ocean 
 were nearly choked by the bad stench and said to him: " Don't, 
 Tclaawu'nk!" You do not treat us well." Large clams spurted water 
 
8WANTON] HATDA TEXTS AND MYTHS 07 
 
 likiiT'g-ua g-a'ocljiwii-i l! kiri'tcltsx.ifiwau-.aiii. " Gaodjiwa'-i .stA (IajT 
 l! x.it(i!ada'(la() xvii a (jadjiTi i,! tia'-it<(Ia'-i.uadafi^-a. WA'sklirn 
 xrMo-A'no-asafi." Wai'^irii liAn I'stfi V oTidfi'nao-.An "({n'o-us liao 
 (\i t>-.An o-\vTu()a'saaiii." Wai'«;ir'n Ikia'irua ji'.a kll'djt dA'uixao (|!aI 
 l^'.al Ljiaiol'oas. (ia-i liao hAn V sQ'daiyafi wAiisfiVa. "l)A'n*i-.a F.I 
 u'iiskIa?! s*(.a ([uii dAu g.Aii lI kladju'g.a.soa.'" 
 
 ( iafiaxA'nhao 1a o-.ada'o 1a g.otx.idai'yag.Aii. Tcla'aninva-i g-.ada'oxa 
 Iv sjr.ao-.ao-.u'ndl (ja'odi la'o-.a q!a'g-a-i 1a dAnklu-sta'si gUMi agA'n 
 1a irnAfiai'oagfigafiao-.An. I'sin V sg-.ag.ag.u'ndl qa'+odi sUgia'fixAii 
 wa g.ei la'g.a 1a gldjiga'fiag.ani. Gwa'lAfi xAii V sg.tl'g.ax.idTya'-i L.fi 
 Iv gl l! a'nagiifia.s na'si .sk!utc!a's gaodjiwa'-i stA 1a l! x.itg.fida'si girn 
 g.c'ixAH ([rrdjtn 1a ga'odjiwa'das ga'odjiwa-i wA'sklion xe'ganag.ani. 
 (ia-i L.fi la at i.I x.u'iiAnaga'nageni. "Tc!aawu'nkl'\ sg.a 3'u'dja(). 
 Tc'Iaawu'nkl".'" A'liao Lan V sg.fi'g.agan wAiisu'ga. 
 
 Gie'nhao lI ta-i.sLai'yafi wAiisu'ga. GICmi g.rUx.ua' V (piski'iixaiyas 
 gion 1' hlxa'og.aLlxaiyasi. Axa'ii gl'na g.An 1a tIa'.sgidAs. Skfisiifi'ii- 
 dAg.a-i. Lg.e'txAii Llfigltxa'nasi 1a Lgu da'nag.ani. Dag.ala'-ig.a 
 t'sifi si'fig.aL.a'iiesi' gien P qla'olug.awag.Aii. 
 
 Jvkiii'gui r qo'xaias. Na-i ku'ngida g.a gutxA'nlag.a ta-fi xa'x.Twas, 
 NaH sg.oa'na xa'gii dag.Afisl'gas g.e'istA xa'gu gux.ifi'wafi wAn.su'ga. 
 Nam sg.oa'na o'sfii .sLgu da'g.Afiagas g.e'istA e'sin sg.Aii gu'x.iwas. 
 Alsl' hao 1a 1,1 tadaga'fian wAnsu'gAfi la at l! dai'ins gir'nA. Sus 
 g.ada'o sg.a'a-i hao na-i g.a sg.un ta-ig.odai'yag.Ani. 
 
 Ilao I'sin sinx.ia's gien 1a g.ada'o la g.e'tx.idias. Tcli'-<gu (joa-f-n 
 at 1a lI L.'x.idAs. Lkifi'gua a SLulgi'djiwas. Gaiyina'-i I'stll wa (jld'lg.a 
 ((lu'ldjuwesi. Tc!ii'anuwa-i dji'nxa 1a sg.aqag.u'ndi (la'odi la'g.a 
 ((la'g.a 1a dAnklustai'yasi. .Silgia'iiXAn wa g.ei I'.sm la'g.a 1a gitcla'si. 
 La'g.a 1a dA'nklustasi gien Lan agA'n la Jina'nganag.ani. Hao I'sin 
 WA g.ei la'g.a 1a gltc!a'si gien I'stn V g.o'xagilgafiagin. 
 
 AVAkliii'lhao telgA'nsgAn g.ei gwaiklia' la isdai'yas, Wa dA'fiat 
 1a xfi'xag.adaiyas. A'ng.a qe'gu g.a 1a qA'nsigingl-f-gas. L' 
 sg.aqag.u'ndi (ja' + odi na'xa sg.Ji yu'dAla Idja's la at nAnx.Isgala'nag.An. 
 Tclaaiulwa'-i g.ada'oxa la (la'g.on ([a'odi gu'tgl V klil'sLga's gien 
 tcla'anuwa-i dji'nxa 1a lI klia'nklasiafidai'yag.An. Gien sg. a'nag.wafi 
 gl 1a kiii'gans uirn 1" gia'xaLlxagfinag.Au. GiC'n na'asi la g.a 
 lifigAnga'nagin. (iirn hitlAg.A'n tcla'nuwa-i g.ada'oxa lag.adAsi' girn 
 tcTgA'nsgana-i 1a IkfiL.a'si gien V L.x.ie'ndal.s Ina'atxAii wa gui Ia 
 (|alkrix.ristAdrdga'na"-.Ani. L. I na'xa sus y.ada'o sg.a'a-i aj^A'fi yfi'lijalas 
 tciniia-itaog.atlfi'dji'nas girii Iiaii 1a i.I sfi'dagafias, "I Telaawu'nkl" 
 gvni (Iau lag.A'figa.'" S(|M()s 1a gui tdi'nulsg.a'gfidAn. KliiV 1a gui 
 tcltrin'lan. ( li'naxA'nliiio la g. ah ag.v'fi agig.a'daganag.An. AIsi' 
 wa'i..rixAn I.I L.'g.agaflaglni. liao I'sin L.x.ie'ndals gut (jla'ga-i 
 la'g.a 1a (lAnklri'stAasi gien sils g.ada'oxa sg.a'a-i na'xa agA'n gi'lgAls 
 xA'ngut 1a l:i dakludjfidri'lganagiii. (lAiii I a i.I (ling.a'fiag.Aii. 
 
68 BUREAU OB^ AMERICAN ETHNOLOGY [bull. 29 
 
 at him. Small clams spurted water toward him. Everything was 
 ditferent (i. e. , hostile) toward him, owing to those people whom they 
 had g-ot as shamans. As he ran he pointed the spear that he had pulled 
 out at the faces of the shamans of all countries who were about the 
 house. They did not see it. 
 
 Now he thought, ""I wish they would give me the halil)ut hooks. 
 1 might then save the chief's son." Then the broad, black men 
 reported what he thought: ""If you give him those halibut hooks he 
 says that he might save the chief's son." Throughout the long time 
 during which he performed he thought in this way. During all that 
 time they did not want to give them to him. Every morning halibut 
 and red cod hung from them. He was there many nights. By and l)y 
 they gave him the halibut hooks. He now performed again, and he 
 pulled out the spear for the last time. The chief's son was saved. 
 
 On the next day they took him back. They launched a big canoe. 
 At once, they began to put the elk skins into it, with the boxes of 
 grease. The halibut hooks he also had under his arms as he lay there. 
 They now started back with him. They arrived with him during 
 the night at the place Avhence they had fetched him. They put off 
 the elk skins and the boxes of grease. On the following day, when 
 it was light, although he had held the halibut hooks firmly, there was 
 no trace of them. This was the first time that people learned about 
 halibut hooks. Where they had landed the elk skins on the beach 
 only seaweeds were piled up. The boxes of grease, too, were nothing 
 but kelp heads in which was a large quantity of liquid. The canoe 
 was a large rotten log lying there. 
 
 This is the end. 
 
 Tc!aawu''nk!* is both the name of a supernatural being and the name of any shaman 
 through whom the supernatural being spoke. It is a Tlingit name and tlie story is 
 evidently Tlingit also, though Tlingit spirits often "spoke through" Haida shamans. 
 
 ' Compare the story of He-who-got-supernatural-power-from-his-little-finger. 
 
 ^The construction of these deadfalls was described tome as follows: The hadji- 
 giVfiwa-i (o, fig. 1) are four posts, two on each side of a bear trail. These are fas- 
 tened together in pairs by the kiut!a^sk!i {h). Between them lies a timber called 
 the qlatA'nlanu (c), while the deadfall proper consists of a timber called si^txa- 
 sq!a'gida (d) hung above this at one end and weighted at the other end, which rests 
 upon the ground. The suspended end is held by a loop (tq!6'ya-i), which passes 
 over a short stick, the x.iVna {e), which is supported in its turn by one of the 
 kiut!a'sk!i. A rope is fastened to the inner end of this x.a'na and carried down to 
 the notch in another stick called S(iaofg.ai''wa-i (/), which is fastened to a stake at 
 one side of the bear trail. Other cords, qa-Ftu (//), are then fastened between the two 
 front posts and carried down to this looji. The bear, coming against these latter, in 
 
HAIDA TEXTS AND MYTHR 
 
 69 
 
 (xie'nhao liAn la (^udfi'naf^.Ani. "Ta'\va-i at c,nia dl l! Lx.Tt-Jifia. 
 (Ja-i L.u Lla'hao uAfi aula's la qa<(A'nda4i'na." (iiO'iihiio (^a (|Ia1 
 Jg.ahlA'indlhis V o-ridfi'niio-.An o-.A'nstA la'g-.a .sa'wa<,^.An. '' lla'osi 
 ta'wa-i 1a dalA'n Lx.i't.si L.u'hao uAfi o-Jda's Lv (jag.A'ndaHfian V su'ga.'" 
 DjI'ina g-ut r str.fi'oas klia'lliao Iiah V guda'nao-.Aii. Klia'lhao la ^.a 
 \A (idVadai'yau-.Ani. WAklia'lhao g.e'istA xagwa'-i at sg.ana'-i klia'- 
 oa-rilolganao-.ani. (r.al (joan hao gu 1a Idja'fi wAiisiTgAfi. Qa'odihao 
 liAii xAii Ia gi ta'wa-i l! isdai'\'ag.Ani. Hai asga'-i L.u'hao T'stn V 
 sg.ag.a'gas gion q!aga'-i la'g.a 1a dAiiklustAsg.oa'nafiag.aui. A'liao iiAfi 
 glda'gas qaga'naM wAiisu'ga. 
 
 Dag.ala'-ig.a hao silgia'n 1a l! qa-isLai'yag. aii. i-u yu'Aii l! gllAgai'- 
 yag.An. Gana'xAu tei'.sgvva-i wa gug.ei l! Lg.aL.x.idfi'g.ani ga'yifia-i 
 dA'nat xAii A. Ta'wa-i e'sifi V ta'-idies g.o'ixAii la s(iotxagia'fiag.aiii. 
 Hao silgia'iT 1a dA'nat Laqfi'-idaii w\\nsu'ga. L.u'hao gie'stA 1a l! 
 L.x.ida's gu g.a'lx.ua 1a dA'nat l! ijsg.a'wan wAn.su'ga. Tcli'sgwa-i l! 
 i/g.atlAlsi at ga'Niiia-i l! i'tlAlsi. 
 
 Dag.ala'-ig.a singaL.a'nasi gien ta'wa-i Lgu gl'na 1a gi'djtgi'tLdjawas 
 gAui gut qlalgag.a'fian wAnau'ga. Hao l xil'gu ta,'wa-i iJ sqa'tg.aLa- 
 ga'nag.Aii. Q!a'da tcli'sgu l! itlfi'las nalga-A'nda sg.u'nxAn gu Jgl'- 
 djiawan wAnsu'ga. Gfi'yfna-i f'sin Iqofi'nui qfi'dji ga xao g.ei stA'nigllan 
 sg.u'nxAn Idjii'g.An. Luwa'-i O'sifi skAnskwAn yu' + An gu Jgl'g.odai- 
 yag.Aui. 
 
 Hao Lan V o-.e'ida. 
 
 Fiii. 1.— Diagram of bear deadfall. 
 
 its endeavors tof^et throu^li pulls the loop (//) out of the notch in the s(iaoffi.ai'\va-i. 
 This in turn releases the x.fi'fia, allowing the si'txas(|!a'};i(la to fall upon the animal's 
 hack. 
 
 'The fringe or row of ptifliM iieaks. 
 
 *This paragraph represents an afterthought ol" the story-teller and shoulil have 
 been inserted farther hack. 
 
 "Sleej), as in the present instance, is often represented as a substance called (l\u. 
 Among my >hi.><set stories is one of the Sleeji-bird (Q.\n). 
 
70 BUREAU OF AMERICAN ETHNOLOGY [Bui.i>.2t) 
 
 Story of the Food-giving-town teople 
 
 [Told by Edward of the Food-giving-town people] 
 
 The town of Sqe'na^ was in existence. And Supernatural-wonian-in- 
 whom-is-thunder^ came to be settled [there], [along with] the Middle- 
 town people,^ Sand-town people,* Point-town people,^ Rear-town 
 people," Witch people,' Food-giving-town people, Mud-town people.^ 
 
 After the town had stood there for some time some boys split pieces 
 of cedar with their teeth, put the ends into the fire, and made them 
 hard and sharp. They then fastened small stones to the ends, and 
 went from house to house, trying to shoot the dogfish roe through 
 holes in the corners of the houses by means of bows. The}^ burst 
 them in this way and then laughed. 
 
 After they had shot for a while they burst the skins full of dogfish 
 roe belonging to the mother of the town chief. Then trouble arose, 
 and the people fought each other with arrows and war spears. 
 
 Now, after they had fought for a while they went away on their 
 canoes. The Middle-town people went; the Point-town people went; 
 the Rear-town people went; the Witch people went; and only the 
 Food-giving-town people remained in the place. After they had 
 lived there for a while they, too, moved off to Lanai'ya.^ 
 
 They continued to live there. They liked the place. And the 
 Witch people came to have a town, Falling-forward town, on the 
 other side of them. They were good friends to each other. 
 
 After they had lived a while at Lanai'^a the wife of a man of the 
 Food-giving-town people became sick. When she fell sick she suf- 
 fered all night. And she directed her husband as follows: "When I 
 die, have them put four dogfish on top of me, because 1 used to lik» 
 them as food. Do not put ropes around me. I am afraid to have 
 ropes put around me." 
 
 And, after she had sufl:ered for four nights, she died at nightfall. 
 Then they had his wife sit up. When two nights were passed thej'^ 
 put her into the box. Her husband put his head into the fire [for grief] 
 and some others pulled him out. He then put four dogfish into her 
 box, and did not put a rope around it. After many nights had passed 
 he went to see his wife. There were large maggots in the box, and he 
 wept, at the same time striking his head against the box. 
 
 One morning, after he had wept for some time, the fire was out, 
 and he sent one of his slaves to the town of Falling-forward for live 
 coals. He then entered the town chief's house [and discovered] that 
 
■"^^ANTUN] HAIDA 'I'KX'rs AND MYTHS 7l 
 
 DAlVr'-Ar:-LA'NAS 
 
 Scir'na liiiigfi'-i o-.:i<i\()cliii'3'an wAnsu'ga. (Jie'nhao Sg'.ri'na-djat-<»'.a- 
 ua-xe'o-Afi u tcTag.efi'laj^-.Ani gien Ya'ku-lfi'nas, Tas-la'iias, Kii'na-la'nas, 
 SLlo'na-la'ims, Stlawa's-xa'-idAg.a-i, Daiyu'-al-la'na.s, Tcan-la'na.s. 
 
 Lnaga'-i g-.fi'g-.odi qa'+odi l g.a'xa tclQ g.c'i lI qlonaiiA'ns jrien 
 tc!a'nawa-i g.ei ku'iia lI da%.ai'g.anA'n.si gien gl'iiA qa'L.g-.Aiis gana'fi 
 g.oilgana'n wAnsu'gAfi. Gien kii'ngi ig.a klA'dAla lI kiuq!a'-ig.a- 
 da'nasi gien g.axaga'-i Inaga'-i gut gA'ndax.itsI' gien na-i ku'ngida 
 xelxa'nsi g.ei qIa'xAda qloa'lu gl l! tcIidju'djag.adafiag.An ig.et 
 at A. l! tcIidAl.sI' gien g.An l! qlAga'nag.Aiii. 
 
 Ganfi'ii lI watcIag.a'dAn qa'odihao Inaga'-i g.a nAii la'na-a'og.asi 
 a'og.a gui (jlfi'xada (jloa'lu l! tc!i'dAltc!ai'yan wAnsu'ga. Ha-i L.u'hao 
 kii'iiag-elsl' gion tcIidalA'n at tca'ai, a'tliao gut lI isdai'yag. au. 
 
 Ilai uie'dhao gut l! I'sda gut l! i'sda (^a' + odihao l! qasag.ai'yag.An. 
 Ya'ku-la'nas qasfi'g.a. Ku'na-la'nas (lasa'g.a, SLle'na-lfi'nas (ja.sa'g.a, 
 StIa\va'.s-xri'-idAg.a-i qa.sfi'g.a, giC'ii Daiyu'-al-la'nas sg. u'nxAn sila'- 
 iAg.a g.ii'g.odaiyii'g.Ani. Gie'nhao gu lI naxa'fi (ja' + odi Lanai'ya 
 g.a e'sifi l! tclig.ax.una'fian wAusu'ga. 
 
 Gu lI naxa'iidiasi. Gu Lga l1 gutla'gAs. Gien XA'nIag.a Ku'iidji 
 Inaga'-i gu vsVii StIawa's-xa-idAg.a'-i la'na-dag.ag.ofrian wAnsu'ga. 
 (Jut itii'x.ua ladai'yan WAnsu'gAfi. 
 
 l! na'xa (la'odihao LanaiS'a gu uAfi Daiyu'-al-lnaga' dja'g.a stle- 
 g.ea'lafi wAiisu'ga. Gie'nhao 1' stleg.ia'las g.ala'-i g.a V g.oxagA'n- 
 sin+g.as. GirMi liAn Lfi'lAfi 1a ki'figugAns: "" Dl klo'tAJ gie'uA (jla'xada 
 stA'nsfn dl (ile-uV.ei xa'sLdan taj>-a'-i dl o-utlaoA'iioini g.aga'n a. 
 (lir'iiA gAin (It tcITsdjigu'sLg.AnAn. lIa iJ tcIi'sdjigusLa's gl dl 
 Ig.ofi'g.agAfiga." 
 
 (fien g.fi'la-i .stA'n.sin V g.o'xagAfia-i L.u'hao g.fi'lx.ua V klotwa'hin 
 WAnsu'ga. (lie'nhao djfi'ag.Au 1a tclitg.a'wasi. (i.fil st?n g.ea'his 
 gir-n Ia i>I L.sLtcIai'yan WAnsil'ga. L' Lfi'lg.a (ladjrn ig.A'nig.alA'n.vs 
 gien L ([lA'lg.at r dAfiL.'sLgilga'nan WAnsu'ga. Gi(;n 1' (|Ieu'g.ei qla'- 
 xada stA'nsfn hi xasLa's gien gAm 1a hi tcIisdjigu'sLg.AnAs. (i.fda'-i 
 (joa'ng.(da'-i L.tl dja'g.An \\ (|(>a'ng.aiy(>s. (i.o(hi'-i g.ei g.a'-isgii 
 yu'AnAsi giT'n V sg. a'-ihis dA'nat (ladji'n g.oda'-i at Ia (|Ia-itg.a-ig.a- 
 da'ngAfiasi. 
 
 1/ sg.fi'-ilgAfi fja' + odihao gaatxA'n stfigaL.a'nas tc!:Vnuwa-i kli'hila'>i 
 gi^'u UAfi XA'ldAfia h\ dag.ai'yas Ku'ndjt Inaga'-i g.a ga sLx.i'tg.Atladja'n 
 WAnsu'ga. Gien uAfi hl'na-aog.a'gas gia'g.ei \a (jatclai'vas V (jlc^'lg.a 
 dja'g.a klotwa'his g.a V Ina'was. Nau hVna-a'og.as gi'tg.a at gu'tg.a 
 1' klQ'g.adies. 
 
72 BUREAU OF AMERICAN ETHNOLOGY [bull.'29 
 
 his master's wife, who vvas supposed to be dead, had married there. 
 She and the town chief's son were in love with each other. 
 
 He then thought that his eyes deceived him, and he looked toward 
 her again. After that he took the live coals and w^ent in to his master. 
 He did not speak plaiidy [))cing a foreigner]. And he said: "Stop 
 j'OLir crying. She has married on the other side." But his master 
 whipped him. 
 
 He then went thitlier again. He saw that they were still playing 
 with each other. And, when he again reported it to his master, he 
 whipped him again. After this had happened four times [his master] 
 came to believe w^hat he said. He then related to his master all he 
 had seen. 
 
 Now he (his master) went thither. He looked in. His wife, he 
 saw, had in truth married some one there. They were pla3'ing with 
 each other. They were laughing at each other. 
 
 He then went awa3\ After he had kept watch for a while that 
 evening he went over. He hid himself inside behind a post. And 
 after they had sat up for a while they went to bed. When the people 
 in the house snored he went to [the place where his wnfe and her lover 
 were]. They were talking together. And, when thev were asleep, 
 he went away. 
 
 Very earl}^ in the morning he was gone. He was away. He was 
 away. He was awa}'. Some time after dark he came home. He felt 
 happy. He looked at the box. Only dogfish were in it. 
 
 Next morning he was gone early. He broke knots into pieces. He 
 scraped, greased, and polished them. That was wh}^ he was away. 
 He then brought them home. He did not let any one see. He alone 
 knew about it. He ceased to cry. He sat about happy. 
 
 And in the evening he went over and hid himself in the house. 
 Then all fell asleep. He went to the place where they' were sleeping. 
 When, after talking for a while, they slept he stretched his hand to 
 the rectum of the man and drove a knot sliver into it. The man did not 
 move. And he did the same thing to the woman. She, however, 
 moved and muttered. He then went away. 
 
 When day broke theiiMvas a noise of wailing in the town of Falling- 
 forward. They said that the chiefs son and his wife lay dead in the 
 morning. But he felt happy. He at once washed his head in urine, 
 oiled it, and put on Haida paint, The woman's love made her sick, 
 and as soon as her husband put her into the box she went to the one 
 with whom she was in love. 
 
 After the town had continued there for some time a certain person 
 left it and went up the inlet. After he had traveled for a w^hile he 
 came to a narrow creek running amid water grasses.'" His name was 
 L.'xakuns. 
 
swASTON] IIAIOA TEXT^ AND MYTHS 73 
 
 (lic'iihao g.a xAfia'n 1a <:^ifiklu'j^.ji<lasi gion I'siix (rni 1a ({("''xatiCAnasi. 
 Gie'nhao da'dja-i 1a tsda'si jrion ([IoIi^.a'm f^u 1a (ia't<'Ias. L' 
 ki'Hi3'^an-(j!a'-idadja'n wAiisfi'ga. (lir'ii Hah V hVwus: *' i>an hao 
 sg.a'-iJgana. Iiiax.ua' rina'ot^.a." (iir'ii T cjlo'l^.a hfi'viii T tiaMji'fiAs. 
 
 Gien I'sin g-.a 1a qa'dAsi. Ila'oxAn jifu'to-.a i.I «^u<*'.a'di(vs 1a (jo'lnas. 
 Gien I'stfi qlolg.A'n gi oi 1a iil'djina'-i l.u T'sTfi 1a i.I tia'djt'fiAs. (Jafia'n 
 1a IsstA'nsifia'-i l.u V kil Ifi'ji-.a la ya'MasLai'yan wAnsuVa. (Jir'ii 
 ([loli^.A'n tri dfi'-ixAu gl 1a iiT'djifiAsi. 
 
 (lio'iihao o-.a 1a qa'dAsi. G.oi 1a (lintclai'yasi. Van 1" dja'ir.ii \' 
 Tiia'was 1a qe'ifiAs, Guta't l! iifi'fij^AfiAs. (iutg.A'n aoA'fi j,I L(jIa'i^as. 
 
 Gio'iihao stA 1a qa'-idcsi. Si'fix.aiya-i g.a 1a qea"tclidi qa' + odi g.n 
 Ia (ja'atladjaii wAiisu'gAn. Gie'nhao na-i g.e'i o-.atc!io*a'ng.o tia'ig.a 
 agA'n Ia sg.A'lg.atU'Iias. Gie'nhao lA ski'nudi qa'+odi l! ta'-isLaiyas. 
 Na-i xa'-idAg.a-i q!axo'j]^Ana-iL.u <»'.a Ia (ja'o'Asi. Gu't^f.a ki'loilldia'si. 
 (Jien ((lasLia'-i L.u stA Ia qa'-idesi. 
 
 Gion .sino-aL.a'n xe'tg.a V ga'o-ulas. L' ga'owas. L' oa'owas. 
 L' ga'owas. Si'fix.I stA g.a'tg.a V (jaLl'xas. L' gu'dAua-i la'ogwafiAs. 
 G.oda'-i Ia qoa'nasi. QIaxada'-i sg.un wa g.a Idja'ii wAnsu'gAn. 
 
 Dag.ala'-ig.a sifig.aL.a'n xe'tg.a V ga'o-ulas. TiAn g.ei Ia 
 ((la'-itnauA'nAs. La g'.a'igas at Lv ta'odas at Ia ski'ndas. G.e'ihao Ia 
 (irr-itg-oafian wAnsu'ga. Gien Ia xa'g.aLlxai'yan wAnsu'ga. Gaui l 
 xa'-idAg.a Ia qindagA'nasi. La sg.u'nxAn g.An A'llg.a u'nsAdAsi. Lan 
 r sg. a'-ilas. L' gudAfia'-i Ia ugoa'iTAs. 
 
 Gie'nhao si'nx.aiya's gien g.a Ia qa'atladjan WAnsu'ga, gien naga'-i 
 g.ei agA'n Ia sqA'lg.attcIa'si. Gie'nhao lI qa'sLLlg.a'gAs. Gie'nhao 
 gia'gu l! ta-ixa'nA.5 g.a la qa'gAs. I'siii gu'tg.a lI ki'Jguldi qa'odi lI 
 qIa'sLia'-i l.u uaii ilina'gAS g.o'tg.a Ia xii'dax.its gien V g.o'tg.ei 
 tiana'-i Ia gitcla'si. Gaui V ilda'g.AUAs. Gien uam djadfi'gAS I'siii 
 gana'fi Ia isda'si. La L!a qlaklu'nu-i'ng.asLas. Gir-n stA Ia qa'-idesi. 
 
 Sing.aL.ana'-i l.u Ku'ndji Inaga'-i gu lI sg.a'-igaxe'gAnAs. Nau 
 gldfi'ga djatlna'gas dja'g.An dA'fiat klodaxa'go-ula'n l! sI'wus. Gif-n 
 Ia Lla gudAHa'-i la'gAS. La Lla tcig.A'nsg.an g.a qadji'n Ia L.a'nas 
 gien Ia taodai'yas gien xa'-ida-nifi'sg-.a gut A'lig.a Ia Tsda'si. Nam 
 dja'adas g.o'ga hao agA'n gifistle'g.tldaiyaii WAnsu'ga, gien 1' Lfi'lg.a V 
 L.'sLtcIas ganri'xAnhao uau Ia (jata'-idaiyas g.a Ia qa'gAu WAnsu'ga. 
 
 (lirMi Inaga'-i g.a'g.odi (ja'odi Qa'lgui Inaga'-i stA nAn qa'-idan 
 wAnsu'gAfi. L' qagiagA'fi (ja'odi yelscja'og.a-i su'ug.ei uAfi g.A'nL.A 
 tAuix.ie'nLlxa'si g.A'nstA Ia ([a'Llxas. L.'xakuns liA'nhao V kig.ai'yan 
 WAnsu'ga. 
 
 (r.A'uL.a-i dji'nxa nAn xa'-idAg.a (ja'g.onAsi. (il'nA klu'gifiAsi u 
 klug.a'wasi gien u hl'g.agiida'si. (JirMi klgaya'nwa-i g.A'nL.a-i Inax.ui' 
 u (jia'datladjasi. Llgiag.a-g.ea'hisi. X.u/x.ug.a'dAsi. Tnax.ua'g.ea'l- 
 ga-i L.fi ]k!iri'na-g.(>a'lasi. (Ja'-ikluginda'ldAlsi. (ii»Mi u.\u e'lifiAs 
 gui'g.an isdai'vasi. Td'na x.al stifi g.e'istA Ia isda'si Ia «[e'iria>i. (iieii 
 
74 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Near the creek a person was walking about. He laid down sonie- 
 thino- he hekl in his hand and stretclied it out. lie threw wooden 
 floats over the creek. They became sawbill ducks." They flapped 
 across with it. When they got across they became wood once more. 
 They floated a))out. Then the man pulled it toward himself. One 
 saw him take two bright salmon out of it. He then laid the net to 
 dry on two alders standing there, took the two salmon, and went 
 toward the woods with them. 
 
 Now he (the on-looker) went down to the net. He counted its 
 meshes. ^^ There were seventeen (ten and seven), and he repeated the 
 number: "Fifteen and two." Then he started a wa^'. "Fifteen and 
 two," he said. He kept falling down; so he went back and counted 
 them again each time and started off anew. "Fifteen and two," he 
 said. Then he fell down and went back again. Again he counted 
 them, and he started off. He fell down. Then he forgot. That is 
 Avhy, when one goes along over ground with which he is not familiar, 
 he alwa3's falls there. 
 
 At last he came awa}^ with the information, and the Food-giving- 
 town people came to own the net. 
 
 After this the people moved back to the town of Sqe/na. And they 
 made forms around which the meshes are twined. They made them 
 in preparation for making nets. And the}' also took the bark of the 
 laI." When they had finished gathering these the Food-giving-town 
 women began to make nets. 
 
 At Gwi'gwAnsLli'n,^* near the town of Sqe'na, spring salmon ran into 
 a certain creek at that time. A man of the Food-giving-town people 
 owned the creek, but he gave it to his son. For that reason his sisters 
 l)egan to put dirty things into the creek. ^'^ The supernatural being 
 of the creek then put on his clothing and his black-bear hat.^® He 
 had four dorsal tins. He started seaward along the bed of the creek. 
 And he became a rock close in front of it, and remained there, and 
 the creek was gone. The supernatural being of this creek was named 
 "Supernatural-being-of-the-four-days." 
 
 After that the}" moved to Tclig.ogl'ga.^' Then, when spring came, 
 they began to fish for flounders. One da}' they killed one of these. 
 They roasted it. When some persons quarreled in the town, and all 
 ran to see, a boy remained sitting by the flounder.'^ Lo, something 
 ran out of it. It came out quickly. The boy cried, saying that the 
 food had flown away. 
 
 And after they had fished for another space of time, one day, when 
 they were out fishing, something pulled hard against them. Then 
 they pulled it up. They did not know what it was. They came 
 home, and they carried the flounders on their backs. Then they 
 handed the thing they had pulled up back and forth. And a certain 
 person came to them. He looked. He ^said, "A-a-a aidja'si k!uda'-i 
 gua idja'."^" 
 
swANTON] HAIDA TEXTS AND MYTHS 75 
 
 il'xiida-i t^-u (jaI .stifi glxfi'fiAs ^u Ia <|iit^Midrr>i *^\vn tcriiu i stTfi fi 
 xrr.x. idasi jfirn dl'to-i wa dA'fiat (la'TJsi. 
 
 (lic'iiluio fixada'-i o-.a 1a qa'ji-.asi. XA'fiada 1a kloa'iiidasi. i-a'alnljii 
 djT'y:iia<>-a.si o-iT'ii ''jj-atla^-.a'-i Iiia'mj^'I g.asti'fi" liAu 1a klo-.ada'si. (Jirii 
 stA Ia (ja'-idcsi. " (rat!a*ji'a'-i IiiA'fio'I o'.asti'fi,'*' liAii 1' .su'us. Gir'ii V 
 L.'tlAldat^-AfiAs oirii I'sifi gui 1a strisi, Gien I'sin 1a k!oa-i'ndaolsi 
 girii i'sin stA 1a qa'-idcsi. "(nitlag.a'i-TnA'noI o-.a-sti'ir' iiAii 1' sfi'us. 
 (xion r i./tlAlda's gien I'sifi gui 1a stl'tgAfiAsi. rsinO'sHl 1a kloa- 
 I'lula'si oiTMi V qii'-ides. L' L.'tlAMas. Gie'nhao gl V qla'-i.sglda'fian 
 w Aiisn'oAn. Ga-i g.aga'nhao Lga'-i gi gl'iiA (jla'-idesi wa gut (ifi'gAsi 
 girii WA gu L.'tlAldagi'gAfi wAn.su'gAii. 
 
 (lio'iihao 1a sqatg.fi'g.atcluu.si gien Daiyu'-al-la'na.s a'xada-i dag.a- 
 g. ea'lafi WAnsu'gAii. 
 
 Gie'nliao ga'-istA Sqe'na Inagii'-i g.a l! tcllsdia'lafi wAnsu'ga. Gie'n- 
 hao sqlfi'sta gu l! L'g.olg.asi. A'xada-i g.A'nhao l! wa'gan wAnsu'ga. 
 Gien laI ((IaI e'sin l! I'sdas. l! I'sdagTga-i l.u a'xada-i I'sffi Daiyu'- 
 ai-djina's xai'g.ox.ida'ii wAnsu'gAii. 
 
 Gie'nhao Sqe'na Inagii'-i q!o'}g.a GwI'gwAn-sLliiT gu uAfi g.AuL.fi'gAS 
 g.e'ihao tlag.onfi'g.aii WAnsu'ga. Nau Daiyu'-ai-lnaga' g.A'nL.a-i 
 dag.a'si, gi'tg.Afi lIa 1a 1a dag.adai'yan wAnsu'ga. TIa'g.ahao 1' 
 dja'sg.alAn g.AuL.a'-i g.ei gl'nA sqe'lA I'sdax.idfi'n wAnsu'gAn, Gie'n- 
 hao g.A'uL.a-i sg.a'nag.wa-i qIalA'ii g.ei qatcla's gien tan-dadji'nda- 
 g.e'iJs. Gien V Ig.ji'na sqlastA'nsiiiAs. Gien g.A'nL.a-i qa'ii gut 1a 
 L.'dax.itsg.ai'3'an wAnsu'gAfi. Gie'nhao qia'tgu XAn V Jg.a'ga q!ai- 
 g.a'wag.Ani gien g.A'nL.a-i ga'ogug.a'n WAnsu'ga. G.A'nL.a-i sg.fi'- 
 nag.wa-i hao Sg.a'na-sa'nL.ina-stA'nsins hAn kig.ai'yfig.Ani. 
 
 Gie'nhao ga'-istA Tclig.ogi'ga g.a e'sm l! tcII'g.ax.una'fiag.An. 
 Gie'nhao q!e'nL.g.a'g.ada'-i L.u skAnta'l gi l! xa'ox.ida'ii wAn.su'ga. 
 Qa'odihao g.aatxA'n nAii l! tia'-intc!awas. La l! kidjii'was. Lnaga'-i 
 gu gu'tg.a ga gwi'siwus l! da'ox.ida'si tla'lg.a nAfi g.ii'xa skA'ndAla-i 
 <|:l'-idjitwa.si. SkA'ndAla-i g.e'istA tia'g.ane gl'nA g.aLlxai'yasi. 
 G.atgua'gan WAnsu'ga. Nau g.ax5i's sg.ii'-ilas I'naat '*Ada'adaga-i 
 g.a-ix.i'dAfi " hA'nhao V sa'wafi WAnsu'ga. 
 
 Gie'nhao i'sifi l! xa'odi qa'odi gaatxA'n l! xaoya'nAs gu gi'uA g.ei 
 lI (lAndadjan WAnsu'ga. Gien l! dA'fiisLhisi. Gaiu gi'uA IdJAga'-i 
 g.An l! u'nsAtg.AUAs. l! isg.oa'gida'nas gien skA'ndAla-i lI u'nxAt- 
 gilsi. GiC'ii gl'nA lI dA'MS((Iai.i'ndjiwAs gu'tgi lI qe'iisqlag.a'gAna. 
 (lie'nhao g.A'nstA iiAfi qaLlxai'3'as qea'nasi. IIau V sl'wus ''A a-a 
 aidja'si kluda'-i gua Idja'" hAn sa'wan wAnsu'gAfi. 
 
 Sqe'na lnaga'-i g.a I'sin l! tcIig.ax.u'nAfiAs. Gu lI naxfi'n iia'odihao 
 gu 11AM Daiyu'-at-dji'naga gu dalgidfi'ian WAnsu'ga. L' qe'igAs gien 
 UAfi dja'da la qe'igAs. Gien i'sifi qle'nL.g.ag.ada'-i L.u Lga-i g.e'istA 
 gl'nA sg.ji'nag.wa l! g.An L.'stas gien l! g.ag.a'tclig.sl'n WAnsu'gAfi. 
 G.a'odan-sg.fi'nag.wa-i hao Idjfi'fi wAiisu'ga. 
 
76 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 They moved })ack again to the town of Sqe'na. After the}' had 
 lived there for a while a woman of the Food-giving-town people 
 became pregnant. She gave birth to a girl. And when spring 
 returned some supernatural being came out of the ground and swal 
 lowed [the people] together with their canoes. That was Cave-super- 
 natural-being,^" they say. 
 
 Then she, too, went to Skidegate creek. While they were going 
 along by canoe it came after them. When it got near she threw her 
 child, which had just begun to creep about, into its mouth. It then 
 went under water, and they landed there. That is why the place is 
 named ' ' Landing-of -many-canoes. ^ 
 
 Then she and her husband went about crying. By and b}', when 
 day began to break, they fell asleep. Very early in the morning 
 they heard a child ciy. Then they looked where it cried. The 
 child was creeping about on top of a whale floating in a woodland 
 lake and crying. He then took awa}' his child. She did right when 
 she threw her child into the mouth of the supernatural being. 
 
 The child grew up as rapidly as a dog. Now they went over 
 to Skidegate creek, and the girls walked along on shore. As she 
 walked along she sang. They tried to stop her. She did not listen. 
 After she had gone along for a time the supernatural being came 
 after them out of the woods with open mouth. She did not run 
 away from it. 
 
 When it came near her, she seized it. The children found out 
 that her linger nails were made of copper. She then tore it in pieces 
 and threw it round about. "P^ven future people will see you \ying 
 about," she said. She threw its head down. It is the one (rock) that 
 they call •'Chief.'" The Food-giving-town people were then glad 
 because she had killed it. 
 
 After that they lived at Skidegate creek. They did not know that 
 she had power within herself disproportionate to her size. She 
 played for a while and brought in a salmon. She came in from plaj^- 
 ing on a board. All that time she looked at it. By and by the 
 youngest of her brothers, who was full of mischief, ate her fish. And 
 he laid a bright humpback in its place. 
 
 When she came in from playing she looked in the place. "' My 
 child, Taxe't,"'^' she said. She was sad on account of her salmon. 
 She started it, that future people would be stingy.''^ 
 
 After they had lived there for a while her eldest [brother] lay dead 
 in the morning. On the next morning the next to the eldest lay dead. 
 On the day after that aiM)ther one was dead. This went on until seven 
 had been found dead. 
 
 One night, while the youngest was in ])ed, his sister came and 
 sat at his feet. He drew himself together. His sister felt for his 
 buttocks. He was astonished. He then drew in his belly closer, and 
 
swanto.n] IIAIDA texts ANJ) MYTHS 77 
 
 Gio'nhao la o'sifi Qlfi'.stA o-.a i^i;-.ri'\van wAn.su'^'u, 1/ LU(iri'oTn<r.o- 
 g.A'ndixAn la g.Aii 1a L.stAgil'wan wAii.su'ga. L' a'xAnag.ola'-i L.u'liao 
 r gl'tg.a Lx.iKia'goafig.fi'yagAs. L' xc'liAg.ei la (ilfidai'van wAnsuVa. 
 [..u r g.agiigia'si oion gii 1a I'sg.ug.oasi. G.agA'nhao " i.ua'.stadji- 
 gi'lgana"' hAn Lga-i kig.A'fi wAiisu'gAfi. 
 
 iiivn Lfi'lAfi dA'fiat xAii gu 1a .sg.fi'-igadixa'ng.oas. (^a'odiliao 
 si'figaL.aiidfila'-i l.u Y (jla'sLg.oas. Si'fig.aL.an xr'txa V giu'g.a iiAfi 
 g.a'xa sg. a'-ihis. (lir'nliao Lgu sa'oga-i gl 1a qing.a'was. Sfi Ikli'iixa 
 g.ag.odia' g.a kiin gfi'-iL.gi'n u'ngiit ham g.a'xas Lx.iKia'g.ii'ndias. 
 rsifi sg.a'-iWia.s. Gir'ii gl'tg.An 1a i,.x.ida'n wAiisu'ga. (iI'ua sg.fi'- 
 nag.oa xolT'Ag.ei gTtg.A'n 1a (jlatai'vas alha'o 1a ga Lia^daiyan wAiisu'ga. 
 
 Gio'iihao uAM g.axfi'gAs xa Ina'gAiis gafifi'n V I'.sis. Ghmi gaatxA'ii 
 i'siii QIa'stA g.a lI tcIig.ax.uiifi'fiAs. GiOn l g.a'xa dja'da dA'fiiit 
 Lgoa't r gA'ndalg.awan wAnsu'ga. L' (la'giagAii.s gut 1a kludjuda'las. 
 La l! ste'idas. Gaiii Ia gudA'ng.Afiasi. L' gAiidfi'ldi qa'odihao 
 Jkli'nxA.stA gl'iiA sg.il'riag.was iJa g.a xela'n gl Ig.A'jxlAldaalan WAii- 
 su'ga. Gaui stA 1a qagA'nqa'g.Anasi. 
 
 Gie'nhao la g.Aii V axAiia'g.ila'-i l.u 1a la gldjigl'ldas. Nam dja'das 
 sT>!g.u'n x.ia'lagAs g.axaga'-i g.ei qe'xaiyan wAiisu'gAn. Gion la g.ci 
 1a dATinaiiAnAs giCMi 1a la xa'gudjafias. " G.o'tgul xa'-idAg.a-i xAii 
 dAM (linig.awa'gAsga '' Hah V sl'wus. L' qa'dji la'g.a 1a (iladai'yag.An. 
 La'hao I'LlgAs liAn l! kl'g.adagA'nga." GiO'uhao naiyu'-al-la'nas 1a 
 la tia'Vas at gudAfia'-i la'gAu wAusu'ga. 
 
 (tkmi QIa'stA gu l! naxa'ndies. l V L.a'g.agAs g.a'g.an 1a i'sis g.Aii 
 gAin l! u'nsAtg.anafi wAnsu'ga. L' nfi'ngAu qa'odihao tcl'na 1a 
 L.'sLtciai'yan wAusu'ga. Tc!u u'ngua V na'ng.atclus. Kliiil la gi la 
 qe'xagAHAs. Qa'odihao 1" dfi'g.alAu sta'nsifixai'yas iiAfi da'og.anagas 
 giuga'was la'g.a V tii'agan WAnsu'ga. G'wn \\ si'lg.a tcIidA'n x.fil 1a 
 gafia'fi g.e'ida 1a sila'-iAg.a 1a L.lina'gan WAnsu'ga. 
 
 L' na'ng.atcliwa'-i l.Q V sila'-iAg.ei lAqc'xas. ''Ta'xetg.an diua'n.'" 
 hAn r sl'wus. TcT'na-i si'lg.a A'ng.a 1' gu'dAuasi. L" sila'-isi 
 xag.fi'gases hao 1a ling.ai'yan wAusu'ga. 
 
 Gut r naxa'fi (ja'odihao nAfi kiwai'yagas klodaL.'g.o-ulaiyau 
 WAnsu'ga. GiCMi dag.ala'-ig.a la gu'stA nAfi qagfi'gas kIddaL.'g.o-ulas. 
 GiC'ii dag.ala'-ig.a I'stfi iiAil k!odaL.'g.o-uhis. IIau r'dji'ndixAu 
 djl'guag.a kld'daxfi'g.o-ulasi. 
 
 Gion gaatxA'n g.alx.ua' nAii da'og.anas ta'-idig.A'ndixAu V dja'sg.a 
 r t!a gi (jla'oLlxas. L' sqAnsg.fi'djudic's. L' dja'sg.a V g.o'da 
 L'gudAfiAs. La qalai'yasi. (iirn V dfi'lukla's giCMi V g.o'tg.ei V 
 dja'sg.a gl'uA gitclai'yas V dAhilA'lgutsg.a'las. Gion 1a dAusqlasdai'yasi 
 glen 1a squ'ngudAilasi. GirMi I'siiH gana'n 1a la isda's. I's?m V 
 dahilda's. Gion 1a dAusqlasdai'yasi gion 1a <iins(iri'ginAsi. 
 
 Gio'idiao g.o'dAx.uaga-i 1a dAusijIasdAga'-i L.u'hao T g.atula's girn 
 g.A'ltaxaga-i gl 1a xada'si gir-u dja'asTn stA 1a qa'gAfig.ada'gAs. (iiru 
 r dja'sg.a 1a L. g.a da'awas. Amau <iIa'-ig.odies g.ado'xa da'g.Au I.* 
 
78 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 when his sister [tried to] shove something into hjs anus it passed up 
 along- the surface of his belly. She then pulled it out and smelt of it. 
 She did the same thing again. Again he drew in, and when she 
 had pulled it out she looked at it. 
 
 And when she pulled it out the last time he rose quickly, took his 
 quiver, and ran out from his sister. His sister went after him. She 
 chased her brother about this island. After she had chased him 
 about for a while he ran from his sister into the house of Many- 
 ledges.^^ She stretched in her arm and drove him out again. 
 
 And after she had pursued him for another space of time he came 
 to Tree island.^* He then shot,an arrow into the sky, and shot again 
 into the notch of that arrow. After he had done this for a while [the 
 chain] almost reached the ground, and he laid his bow upon [the end 
 of] it. It became a ladder upon which he climbed up. The ladder 
 drew itself up after him, and she onl}^ touched him. 
 
 Where he escaped in fright they call Ta'xet's trail." She had the 
 first tii'xet. That is why they so name it. "Thunder in your own 
 dress as you sit" [she sang]. "Thunder in 3^our own dress as you 
 sit." 
 
 She then returned to Skidegate creek. And she began to tell [the 
 people] their names: " Thundering-in-his-ascent," " Supernatural- 
 woman -upon -whom-property-burst-down," " Supernatural-woman- 
 upon - whose - house - screen - a - hawk-sits," " Into-her-house-the- tide - 
 comes," "Her-house-is-kept-up-to-heaven-b3''-the-wind."^'' She called 
 her sister " Supernatural-woman-the-edges of-whose-skirts-thunder." 
 She called herself " Supernatural- woman-in-whom-is-thunder." 
 
 She then took one of the Gi'tins'-servants ^^ with her. Her younger 
 sister started seaward from her. She is the one over whom the 
 water breaks in front of Skidegate creek. Then she herself settled 
 down at the head of the creek. She is the one who owns the ta'xet. 
 One who does not handle them carefuU}^ (i. e., in accordance with 
 the tabus) is killed. The salmon are also found with cuts. 
 
 After the woman went up they began to fish with nets. The women 
 of the Food-giving-town people made nets. And, after they had fished 
 with them for a while, one night the}^ saw Supernatural-woman-in- 
 whom-is-thunder. Underneath she wore a rainbow blanket. Over- 
 it she wore a flicker blanket. Thej'- saw it. While thej^ fished they 
 put words into a song about this: "Going up grandfather''s creek, 
 moving about, and going up it to land as the tide comes in [she 
 appeared]." 
 
 A cedar stood behind the town of Tclig.ogl'g.a, called "Young- 
 cedar-woman." Above that [on the creek] lived a certain woman. 
 She was unable to twist twine for a net because her skin was covered 
 with hair. Then she found a surf scoter '•^^ which had floated ashore, 
 and she skinned it. She fitted it to her head. Its neck and head were 
 both intact. She put it on and swam about in it where they were 
 
swANTON] HAIDA TEXTS AND MYTHS 79 
 
 x.itqao-.oMo-oa'fias. La x.rtoi'iulal qa'odihao T!os-qoa'naiya nfiV.a j^.oi 
 (Ija'asifi stA 1a (iri'i,^Ang.atc!ai'3'an wAiisfiVa. G.e'istA c'.sifi dfi'^i-.An 1a 
 xa<;-ada''t>as. 
 
 GiO'iihao Vs\n 1a 1a x.ttui'iuial (la'odihao Qa-it-jj^wa'-i^-.a nil I a 
 qaLlxai'yan WAnsu'oa. (Jirii (lo'ya-'Kia'oAii 1a tclila'si j^ioii sL'xodji 
 cr.e'i I'sifi Ia tclila'si. IIaii V wat^.A'ndixAii lifia'xAii Lga-i g.a 
 kIi-A'nji;\adasi oirMi Ig-.e'da-i \va *>-.a V dastfi'so-idesi. KlT'wao-.cilsi out 
 JA (jala'si. Kliwa'-i 1a dA'iiat aj^A'n dAiio-AmstAla'si. oirMi dao-.A'fi o-ut 
 r xaii'illai'vafi wAiisfrya. 
 
 (ia^ju't 1a (iao-.A'nu-ai,ai'yati'.An hao Tla'xet-klifi'Ao-.a Iiau lI 
 kl'o-.adao-A. Taxcda'-i tiaiI li'fig.aiya'g.Aui. Atha'o k!i\va'-i i.! 
 kTo-.adao-A'nuAn. "* Lgitoia^y.Au g-.a Ja ga xe'gilu'da Lo-ito-ia'g.Afi g.a 
 }\ ga xe'gAfiu'da." 
 
 Gie'nhao Qlfi'stA g.a I'sifi 1a qa'-idan wAnsu'ga. (iir'ii gu kl'g.a 
 l!a gi JAsu'udax.idag.An, ''Xe/gindii'lJas,"' "Sg.fi'na-djat-Lg.a'okloa'n- 
 sg.as," " Sg.ri'na-djat-lala'g.a-giit-skia'mskun-na'was," " Na'g.ci-ga'- 
 iias," '• Sins-g.a-na-x.iita'-ix.iwas." Gie'nhao '' Sg.ri'na-djat-klia'g.a- 
 ga-xe'gAns" hAn da'og.aiiAfi 1a kl'g.ada.s. "Sg.a'na-djat-g.a-ga-xr''- 
 gAiis" liAii agA'fi 1a kl'g.ada.s. 
 
 (JiTMi (iitingi'djats .sg.oa'na qIadA'n 1a qa'lda.s. Gien T daog.A'ng.a 
 i'sifi 1a stA qfi'x.iasg.as. La'hao QIa'stA qia'tgu gu ga kloa'nLlxagA- 
 fiAfi WAnsu'ga. Gie'nhao g.A'nL.a-i qii'sg.a agA'ii 1a Lg.jv'g.eildaiyafi 
 wAiisu'gAn. La'hao ta'xoda-i dag.Ti'n WAnsu'ga. GAm lI La'skitgu't- 
 g.angAnga'ilagiu iiau l! tia"g.ases. Gie'nhao taxcda'-i (ilri'si-laga'nafi 
 wAnsu'gAn. 
 
 NaiI dja'adas qaJa's sila'-ig.a hao l! a'xadax.ida'n WAnsu'ga. Daiyu'- 
 al-djina's il'xada-i xai'wasi. GirMi V a'xada qa'odihao gaatxA'n Sg.a'- 
 na-djat-g.a-ga xe'gAns g.^i'lx.ua lI qca'naii wAnsu'ga. Taol gia'at 
 xc'dAx.ustA 1a ta'dAs. U'ngu sg.a'ltclit gia'at 1a ta'dAs. Lfi'g.a 
 lI (jea'naii wAnsu'ga. l! ii'xadadi qa'odihao sg.a'lAna-i wa gu 1a 
 sg.ax.ida'g.Ani. "A tcina' g.aog.a' gut Ja. Kudju'giagAfidal wa gut 
 c ku'lgAlda'lgil."' 
 
 Tclig.ogl'g.a Inaga'-i dl'tgu tc!u gia'gAnasi'hao Lldjat hAn kig.ai'- 
 yafi WAnsu'ga. La sagu'stA nAfl dja'da na'gAs. Gaui Lgu a'xAt la'na-i 
 JA Igia'l iifia'-i ga'og.afian WAnsu'gAn. L' qiAl la'g.a g.a'awa i/djiwus. 
 Gie'nhao sg.il ga'-iklugawas 1a qexa's gien Ia Lstai'yan WAnsu'ga. 
 La gi Ia A'nUg.adas. L" x.el wa g.ei sg.a'djiwus. La g.ei Ia A'nlas 
 giCMi l! a'xadas g.ei Ia xe'tgu Ia L.gi'ngoanAs. Wa gu taxcda'-i 
 axada'-i g.e'istA Ia sLista'si gien la qai'isi gien A'ng.a Ia (ila'dagAuasi. 
 
 I'sifle'sin ganfiTi 1a I'djifiAsi. Axada'-i ga dag.a'si tas xax.idesl' 
 gien axada'-i at l! xaskitsg.a'si gwn "Ku'ndAx.un wa'dAg.a-i."" Gien 
 uaatxA'n o-.n'lx.ua g.ei Ia T.-gt'ilguna'-i l.u Jg.a at la uAn (ilatsg.a's. 
 La gi (|a'osgitsg.a'si. (Jaui Ia gu g.alg.a'g.AiiAs. SingaL.ana'-i gu 
 uAfi dja'da tIe'stA ta'xet klu'ng.odia gu L.'g.o-ulasi. 
 
80 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 fishing. There she took sahnon out of the net, strung them up, and 
 cut them open. 
 
 She did the same thing again. The owners of the net picked up 
 gravel and threw it seaward at the net [exchiiming:] "Sand-fleas' 
 insides,"-"'' One night when she swam out some one threw a stone at 
 her. [The scoter] gave forth a dull sound and disappeared from 
 sight. On the next da}' a woman lav there witli a string of sahiion. 
 
 After that some time passed. There was a certain man who had 
 many elder brothers, all of whom were married. The}' fished at 
 night. One after the other came home, and they roasted the salmon. 
 They ate with their wives. He wanted to do the same thing, and he 
 also married. 
 
 After he had brought home his wife he went fishing with them, and 
 he came back in the night and roasted a salmon. When it was cooked 
 he awoke their wives. "Come and eat," he said to her (his own wife). 
 "Land otters eat at night" [she said], and she made her husband 
 ashamed. 
 
 The next night he went to fish with them again. And when they 
 came home Ihe}' roasted another. When it was cooked, she kicked 
 her husl)and in the back with her feet, but he said to his wife: "Land 
 otters eat in the night." He made her ashamed also. 
 
 The}^ then l)uilt a house in the town. They had the front of it 
 covered with feathers. When it was finished the\' called it Feather- 
 house. Afterward, although it stood back from the shore, the tide 
 rose to it. When it got even with it it began to fall. The}^ told each 
 other that on account of that house they had almost had a flood. ^" 
 
 One day, after they had been fishing, they came in. The wife of 
 one of them lay with her back to the fire. A man had his arms around 
 her. Then he cut his hand oft". But it was his wife who got up 
 crying. He did it by accident to her.^^ 
 
 One autunui a person went to Falling-forward to fish for silver 
 salmon. And at night his daughter fell asleep in the bow. He was 
 afraid then to awaken his child and ran the bow into the clay. He, 
 too, fell asleep. When he awok > in the morning he called to his 
 child. His child was gone. He then saw the tracks of a black bear 
 leading inland from the canoe. 
 
 At that time the town people became angry with the Black-bear 
 people. They reared a large number of dogs, and they made many 
 deadfalls.^^ There was not a trail without its deadfall. Immediately 
 they began to kill them. 
 
 After the>' had killed them in this way for a while the dogs started 
 after the bears. One day the dogs started right from the houses after 
 something. The people followed them. The bear climbed a tree 
 standing near. Her two young ones were with her. 
 
 They then spanned their bows. When they were ready to shoot 
 
•swANToN] HAIDA TKX'I'S A M > MVIJIS 81 
 
 Ga'-istA lii:ii;ri'-i o-.fi'o-.odi (jit'odiliiio ham kIw.iiV.alAfi (joa'na.s 
 wa'L.uxAii djatina'g.an wAiisu't^a. GiC'ii g.a'lx.ua lI a'xadas. l! 
 j^A'nJg.alAfiLlxa.s gicMi taxeda'-i lI fjfisj^i'lsi. Dja'tr.alAfi dA'fiat lI 
 ta'gAfiosi. Gl r stahi'si gie'nhao la r'sTfi djating.a'yan wAnsu'j^a. 
 
 GicMi r djatia'ngatt'!i\va'-i l.u i-Ia at 1a a'xadas gieii o-.fi'lx.uii V 
 (jfi'Llxas gicMi tfi'xot 1a gudjia'was, G.alA'n.sLia'-i l.u dja'g.alAfi 1a 
 T.ski'nxas. *'HalA' o-utfi'"" liAii 1a 1a su'das. "Slo-us hao g.fi'lx.ua 
 tiatfi'oa'' gicn Lfi'lAn 1a kilg-.e'idAxasLa's. 
 
 (riCMi dag.ala'-ig.a g.a'lx.ua I'sifi lIji at la axada'gas. Gieii lI gAu- 
 dfi'lLlxaga-i l.u i'.sifi l!a ga kitsgi'ls. G.alA'nsLia'-i l.u Lfi'lAn skwa-i 
 1a tlfi'L.gAnAs gion liAn dja'g.Aii 1a su'udas '\SLgus hao g.a'lx.ua 
 gatfi'ga.'' GitMi la e'sifi 1a kilg.e'idaxasLas. 
 
 Gien Inaga'-i g.a na l! L'g.olg.asi. Xii'na l! tiag.onadai'yan wAii- 
 su'ga. L' g.ciiglga'-i l.u T!a'g.uu-naas liAii 1a l! kl'g.adas. L.fi'hao 
 dl'da 1' I'djas skliil'xAii la g.a ga'-ilx.ida'n wAnsu'ga. La at l.u ga'i- 
 sLia'-i L.u klilg.ax.ida'ii wAiisu'ga. La tia'g.a l!a gi ga'-ilx.itskia'ii 
 l! suga'nan wAnsu'ga. 
 
 Gion gaatxA'n i'siii l! a'xada qa'odi g.a'lx.ua l! axada'gatcla'was. 
 Nau djfi'g.a .skudju'dies. TlA'lgi nAfi e'lina Lx.ia'ndies. Gie'nhao V 
 sL!a-i la'g.a 1a q!a-itk!uLai'yaii WAnsu'ga. L' djfi'g.a Lla gA'nginan 
 g.ji'tulas. La 1a Ldadja'n WAnsu'ga. 
 
 GiCMi ta'not Ku'ndji g.a ta-i gi nAu a'xadaA'ii'nafi WAnsu'ga. Gien 
 g.alx.ufi' r gi'tg.a djada'g.a sqe'ux.ua 1' qladiL.'gan WAnsu'ga. Gien 
 gl'tg.An LskruAfia-i gi V ig.oa'gas gien g.fda'-ig.a 1a ku'ndjigia'laii 
 WAnsu'ga. La e'sifi qIadi'gAs. Sing.a'-i V ski'nxaiyas gitg.A'n gi 1a 
 kiaga'nas. Gaui V gi'tg.a ga'og.AuAs. Gien Lua'-i stA tan stIa'sAl 
 kitgi'lsi 1a qe'ifiAsi. 
 
 Gie'nhao Inaga'-i xiV-idAg.a-i tans xa'-idAg.a-i g.An stle'xag.ilx.idai'- 
 yan WAnsu'ga. Xii l! gi'n-Ina"qoa'nAs gien sqa'ba qoa'na i'sin lI L'g.ol- 
 g.as. Gahi Lgu k!iu ki'da g.a l!a gia'gAna-i ga'og.Afiesi. Gana'xAn 
 l! Lidax.i'tsi. 
 
 WAgana'n l! i'sda qa'+odihao xa'ga-i t'sin tu'na-i dox.ida'fi wAiisu'- 
 gAn. GaatxA'nhao na stA xau xa'ga-i ga da'wasi. Gie'nhao L.g.a ga 
 da'wasi. A'xauxau tana'-i g.atla'si. L' gl'tg.alAn stin Ugi xa'dAsts. 
 
 fig.e'da-i l! t!aq!a'-ilai3'asi. La g.An gl l! g.a'lg.awa-i l.u stag.a'n 
 1a Lg.ada'nasi gien kunA'n tlA'lgi la iJAskia'gAuAsi. Gie'nhao xa'ga-i 
 l! ku'ntclidafi wAnsu'gAfi. 
 
 Gie'nhao ([a' -ida-i gu'stA la g.An l! g.agoyi'ng.oasi. (Jieii 1" I'stlal- 
 g.oas gien Ita'x.ulAn gut tana'-i tlana'nAfiasi. Gie'nhao 1a l! g.AlgA'n- 
 dax.itg.fi'wan WAnsu'ga, gien na'si V gutla'g.oasi. Gi'uA kla'na 1a i-! 
 tadag.ogjl'nan WAnsu'ga. Gaui T kilgillg.A'ng.oas. Gie'nhao ta'na-i 
 gl'tg.ei nan qa'odi xfi 1' qloklotu'lgag.a'wan wAusu'ga. Gien V a'og.a 
 e'sin 1' si'lg.a gudA'ng.oas ginklotwa'lan WAnsu'ga. 
 17137— No. 29—05 6 
 
82 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 her she made a motion outward from herself and from side to side 
 across her nose." They then tied the months of their dogs. 
 
 Then they called them to come down from the tree. And, when 
 they came down, the bear licked her friends. They then led them 
 home, and they liked the house. They gave them something- raw to 
 eat. They did not speak. But after the cubs had played about for a 
 while the dogs killed them. And the sorrow of their mother for 
 their death killed her. 
 
 After tliey had killed l)ears for some time one of them went to see 
 his deadfall. It had fallen upon some creature like a human being, 
 and he had copper on his back. He brought it home. 
 
 After that a certain person went from the town. He entered Salmon- 
 point's house. When the supernatural beings went past they let 
 themselves float into the house and ate all his food. Because he was 
 old they were not afraid of him. 
 
 Then his nephew^* found a bullhead, skinned it, and dried the skin. 
 And one day, when the supernatural beings came by, he called to them 
 to come. On account of it his uncle became angry with him. All the 
 more he called them. By and by some turned thither. He placed 
 himself in the doorway. He made his needles stand up and, when 
 the supernatural beings floated in, he cut them. When the}^ went 
 out he did the same thing again. The supernatural beings were afraid 
 of him. 
 
 One day he went to the house of Heaven-holder.'''' And [Heaven- 
 holder] said to him: "Human beings will ask me for pleasant 
 weather." 
 
 Now the Head-of -creek woman of Skidegate creek had spoken as 
 follows: "1 will remember you. After the Food-giving-town pe()[)le 
 are all gone they shall become numerous again," she said. 
 
 There the}^ cut down a cedar. The}^ split it up and carried it out 
 of the woods. Then they began to make a fish trap. And when 
 they had finished it they named it " Small-hole-in-the-ground fish 
 trap." [The maker of this] gave the fish trap to his son. His wife 
 belonged to the Giti'ns and he (the son) was the first of the Big-house 
 people. 
 
 The people of the Raven clan own the thunder.-'" Therefore, when 
 one of the Raven clan is about to die, it thunders. 
 
 This is the end. 
 
 This story consists of a nnmber of mythic or half mythic episodes detaiUng supposed 
 early doings of a Haida family which used to occupy the east shore of Moresby 
 island, between Skidegate inlet and Cumshewa point. Skidegate creek runs through 
 the middle of their territory and was their most important stream. This fact 
 accounts for the prominence of the Creek-woman of Skidegate creek in the legends. 
 Food-giving town (Daiyu^) was on Shingle bay, on the south side of Skidegate inlet. 
 In 1901 there niere said to be but four survivors of the family, although the Haida 
 declared they had formerly been a large and prominent division, and they them- 
 selves claim that their chief was town chief of Sqe'na. 
 
swANTON] HAIDA TKXTS AND MYTHS 88 
 
 Gic'iihao tfi'nji-i t.! r.Idu (la'odihao sqfi'ba A'fig.a nAii (ii'n^.aj^iil'laiT 
 wAnsu'oa. Gl'iiA xfi'-idAg-.a la o-,a "'a qiadag.a'dip.s giCMi tla'i>'.() 1a 
 g.AliiIfi'-ioiriAs. (xio'idiao I A la ([la-ig'-aLlxai'vaM wAiisu'ga. 
 
 (Tir''iihao liiaga'-i stA iiAil (la'-idan WAnsu'gAfi. Tcrna-kiui iia'^-.a 
 g.ci 1a qji'tclas. So-.ri'na-qoda's T.Ida'las oion Tcrna-kun na o-.ei 
 da'lx.unAfitcirgAfiasi j»-irMi jjfata'«2fa-i la'g.a l! ta'f^AfiAsi. L' ((laiya's 
 jif.a.iia'ii la g.Au lI na'fiaf^As. 
 
 (liO'iihao r nfi'tg.a la'nia ({o'xas oiOn 1a la Lsta's gien 1a la ([lag.adai'- 
 yafi wAnjsu'ga. iViC^n o-aatxA'n sg.a'na-qeda's L,!dala'-i l.u 1a halgoa'das. 
 L' (la'g.a t!a'tr.a la o-.Aii stIcxagA'nsi. TlA'lgi 1a xalgoa'dagAfiasi. 
 Qa'odihao 1a gui ga L'sLgTls. K!iwa'-i g.a 1a qlog.a'wasi. SLiiAfi 1a 
 gia'^idas giCMi sg.a'na-qoda's da'lx.unAntc!ia'-i l.u 1a kitqla'iadi'gas. 
 Kiaglldjiga'-i l.u ?'.sin gafia'fi 1a isda'.si. La g.aga'iihao sg.a'na-fieda's 
 1a gi Til Ig.oa'g.adafi wAiisu'ga. 
 
 (rio'nhao gaatxA'ii SiTigidjigit na g.a 1a ({a'-idafi wAiisu'ga. iiivu 
 bAu 1a la su'das '"Xa'-idcs sifi la dl at glnA'fig.ansga" liAn 1a gi 1a 
 sl'wus. 
 
 Waigie'nhao Qlfi'stA (jfi'sg.a djinfi' liAu kl'lgulLdja'wafi wAiisu'ga 
 "DalA'ng.a \ gudagldA'fig.asga. Daiyu'-al-lfi'nas ha-ilu' qa'odi i'stfi 
 sklu'lg.ilg.a'nses''' hao la sudai'yag.An. 
 
 (lio'nhao gu tclfi l! skitg.a'g.afi wAiisu'ga. (jir-n la g.ei l! 
 (lla'tnaiiAnas giCMi 1a l! g.a-ilgalA'uLlxas. Gio'nhao gl'g.awa-i l! 
 L'g.olg.ai'yafi wAnsu'gAfi. GiCMi V g.e'iJglga-i l.u GTg.a'o-A'kUloas 
 hAn 1a l! kig.adai'yafi wAiisu'ga. Gie'iihao gitg.A'n gl'g.awa-i 1a 
 dag.adai'yafi vvAnsu'ga. L' dja'g.a Gftina'g.an wAnsil'ga. L' Na- 
 yu'Aiis-xa'-idAg.a-i ku'nl hao idja'ii wAnsu'ga. 
 
 Gion ga Xo-iga'sga-i ga xe'gAii A'iig.a da'g.afi wAiisu'ga. A'thao 
 iiAfi xo-iga' klotwa'lgAnciasii'gas gion ga xegA'ngAn wAnsu'ga. 
 
 Hao L g.e'idAi!. 
 
 'A half mythic town on the northeas^t coagt; of ]\Ioresby island, just south of Spit 
 point. 
 
 -' ('reok-woniiiii at the head of SkideLrate creek; see below. 
 
 'One of the greatest Raven families among the Ilaida. They lived afterward at 
 Dadens, on North island, and later moved to Klinkwan and Muddy-stream town, 
 Alaska. 8ome are still living at the former place. The PebVjle-town i)eople of the 
 west coast are considered a branch of this family, and there was another offshoot, 
 the Inlet Middle-town people in Masset inlet. They occupied the middle row of 
 houses in S(|r''na, which was a tive-row town. It is from this circumstance that 
 they are said to have derived their name. 
 
 'There were two fannlies of this name reputed to have conie from the same stem. 
 One occupied many towns on the southeastern coast of Moresby island, Init is now 
 almost extinct. The other settled first at Tie, on the northwest coast of (Jraham 
 island, and subseciuently emigrated to Kasaan, Alaska, where their descenilants still 
 live. They are supposed to have received tlieir name from having occii])ied tlie row 
 of houses in S(ie/na next the beach. 
 
 ''This family is said to have been so named because they occupied a row of houses 
 whi(-h ran out on a point. They are supposed to have occupied a similar position at 
 
84 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Rose spit, with which tradition connects them much more plausibly. They after- 
 ward lived at the mouth of Hi-elleu river and in Masset inlet. 
 
 ^ Said to have been so named because they occupied the rear row of the five in this 
 town. They are reinited to have occupied a similar position in the old town at Rose 
 spit, and are more plausibly connected with that place. They settled later on 
 Masset inlet, although a branch moved to the west coast of Graham island. 
 
 ' The same are mentioned in the story of Cloud-watcher, note 7. This is an Eagle 
 family, and probably should not have been mentioned here. The remaining five 
 families (leaving out the Food-giving-town people), which are Raven, are the ones 
 universally assigned to the five rows in this town. The Witch people seem to have 
 been brought in merely because their territory was near, and at one time they 
 appear to have lived still farther north. 
 
 * Given by this old man as Tcan xa^-idAg.a-i, but more often spoken of as the 
 Qloe^tas, "Earth-eaters." These constitute a small family that formerly lived on 
 the northwest coast of Graham island along with the Middle-town people and part 
 of the Sand-town people, whom they accompanied to Alaska. They there owned 
 the town of Sukkwan. According to the Sqe^na tradition they were so named 
 because they lived near the trails, where there was much mud. 
 
 '^Probably means something like "People's town." 
 
 '"The Haida name for this signifies "Raven's knife." 
 
 " Or merganser. According to one informant, the word used here, Lllgia^, is 
 applied only to the female merganser. 
 
 ^'- Perhaps rows of meshes were meant rather than meshes proper. 
 
 ^^ Commonly used for twine, but unidentified. 
 
 " A bay lying outside of Spit point. 
 
 '^ Descent being in the female line, this man in giving the creek to his son gave it 
 out of his family and clan. Therefore the women of his clan did everything they 
 could to anger the river spirit. 
 
 ^''This is the only case that I remember in which the river spirit was a man. 
 
 ^' Said to mean " where people continue to live," or "where people settle forever." 
 
 ^* This is as often, or more often, given as a halibut (xa.''gu) . 
 
SWANTON] HATDA TEXTS AND MYTHS 85 
 
 ''••Probably means "pcrliaps it is a boak," or "I wonder whether it is a beak." 
 This was Raven, the episode; recounted having taken place among these people. 
 
 '■"• Or Greatest-cave-spirit. 
 
 ^'The tiVxet is described as a small, bluish salmon. Dy some it was said to lu- the 
 sockeye, but others thought it a different fish. 
 
 "Nowadays stingy people are said to be so because she was. 
 
 "A (;liff standing back of Skedans. 
 
 ■■'* The inner and smaller of the two islets in front of Skidegate. 
 
 '^•''Ta^xet's house was a sky mansion, whither all went who were killed in l)attie or 
 murilered. This part of the myth has evidently been built up on the a{)parent 
 identity of his name with that of the salmon above referred to, but the former is 
 from the Tlingit Ta hit, "Sleep house." Just above Skidegate village and nearly 
 opposite Tree island are two rocks, almost covered at high water. It is said that 
 one who goes between these two will see Ta^xet's trail. 
 
 '■"'' Names belonging to the Food-giving-town people. 
 
 "The Giti^ns' -servants, or Gitingi'djats, were a division of the Giti'ns of Skide- 
 gate of low social rank. They formerly occupied a village called K!il, " peninsula," 
 in Shingle bay, from which circumstance they came to have close relations with 
 the Food-giving-town people. 
 
 '" See the story of He-who-travels-behind-us, note 6. 
 
 ■'"They repeat these words, at the same time throwing gravel at the net, in order 
 to get many salmon. The word for "insides," which also means "manure," is 
 wa'(lAg.a-i, only used by the old people. 
 
 ■'" J'ecause the house resembled, either in construction or name, one owned by a 
 supernatural being. 
 
 ■" His wife had her arms wrapi)ed around herself, but he mistook tlieni for those of 
 a man; see the story of the Canoe People who wear Headdresses. 
 
 '•" See the story of Tc!aawu'nk!% note 2. 
 
 ^■' She was motioning them to take away the dogs and muzzle them. 
 
 •" That is, the man who went down to his house. 
 
 '" Or " Holder-of-the-days," a mountain not far from Salmon-point. 
 
 *'■' The thunder-bird is a crest of the Raven clan. 
 
8(> mTREAU OF AMERICAN ETHNOLOGY [Bnu,.29 
 
 Story of Those-born-at-Skedans 
 
 [Told by John Sky of Those-born-at-Skedans] 
 
 There la^^ Flat-slope^ town. At that time there was sickness in the 
 place. Da'tc!i-ki"lsLas's^ daughter, Woman- whose-feot-inake-a-thun- 
 derous-noise, owned a knife that shut iip.^ Then W'ojiian-whose- 
 feet-make-a-thunderous-noise died at TcixodA'lx.a.* The}' said that 
 something- carried her off on account of the knife. The}' then took 
 the body of Woman- whose-feet-make-a-thunderous-noise to Flat-slope 
 town. The,y also said that the knife belonged to Pestilence,'' and thej' 
 took it to the middle of the inlet. They then put feathers on it and 
 let it sink easily into the water. On account of the knife the}' owned 
 the sea water.'' 
 
 Some time after that TIa'giao began hunting with dogs. One time, 
 while he was going after his dogs, the bear turned upon him. Then 
 the bear pulled the skin of his head from him. They went out and 
 got him. And they brought him away. They laid his body away, 
 and again they owned the sea, the land, and all the inlets.' 
 
 Then the Common-food-steamers " gave them a plate of copper for 
 their inlet. He was Wa'nAg.An's son." He was the one [the bear] 
 killed at K!ial. And a woman of the Town-of-Cumshewa people'" also 
 gave a plate of copper to Those-born-at-Skedans for her inlet. 
 
 After that v-^ki'lt!akiiiaii" l)egan to hunt with dogs. And his dogs 
 began barking at something at Lg.a-i.^' While he was following them 
 his leg slipped into some [crevicej. His leg was scraped to the bone. 
 He died there. And again they claimed the sea water, the inlets, and 
 the land. The Connuon-food-steamers put out another copper plate 
 for G.ali'ns,'* and the Town-of-Cumshewa woman put out another 
 copper plate for Qa'na.^^ They claimed all the islands along with 
 them. There was no land lying vacant. 
 
 Some time after that Wa'uAg.An again came there (to Skedans) to 
 live. And he had a daughter. Flowing-property,'* when they settled 
 at Skedans. After that Flowing-property went to Skedans bay for 
 something. And a woman of the Witch people''^ went with her. A 
 woman of the Conmion-food-steamers*' also went with her. While 
 the}'^ were going along they upset. Then Flowing-property, with the 
 woman of the W^itch people, was drowned. Then the people wept, 
 wept, wept. Presently they sent food to them through the tire, and 
 in the same house laid claim to the sea and the islands."' Those- 
 born-at-Skedans oAvned them. 
 
 After the death of Wa'nAg.An another Wa'nAg.An who came to 
 liv«^ in his place had Gitko'na'^ as his son. It was he who built [the 
 
swANTON] HAIDA TEXTS AND MYTHS 87 
 
 QIo'na-qh'c.awa-i 
 
 lI'x.hIas Inao-fi'-ilijio cr.ao-.odjii'yao'.Ati. Ga'-iL.uhao gni stleqa'ga- 
 o'.Aii. Ga'-iL.iihao DatcIi-kt'lsLas gudjfi'fig.a, Djat-stIag.a-ga-xr''o-Ans, 
 s(iao-(i!r)'dax.ufi (lag.ai'3'ag.An. L.u'hao TcixodA'lx.a gu Djat-stlag.a- 
 ga-xc'gAns klotwfi'lag.An. Gie'nhao .sqa'oqlodax.ufia-i ga'gi 1a gi ga 
 stalA'nsLan l! sfi'wag.An. Gir'nliao iJ'x.iiiAs liiaga'-i g.a Djat-st!ag.a- 
 g,i-xr''gAns kid'da l! (i!a-i.sLai'yag.Aii. L.u'hao sqa'oiilodax.ufui-i 
 Ila-iirias gia'g.a I'sin l! sus gieii siga'-i g.a 1a l! q!ri'-isLsg.ai3'ag.An. 
 (iir'nliao 1a l! ItAiig.oa'das gieii 1a l! hagAng.asLgai'\'ag.An. Sqa'- 
 o(|Iodax.iina-i tia'gu g.ayuwa'-i g.a lI ki'lskidag.Aiii. 
 
 Ga'-istA ga'g.et qa'odi Tla'giao xagl'g.ax.idag.Au. (Ja-iL.u'hao 
 gaatxA'n xa'ga-i L.g.a A'fig.a la qa'giagAfigAiidixAn 1a gui ta'ng.a-i 
 '1 !5^'-ilg-AMaiyag. An. Ga'-iL.uhao ta'ng.a-i 1' qri'dji q!Al \va stA dAiiLlLai'- 
 yag.Ani. Gie'nhao g.a 1a l! tang.ai'yag.An. L.u'hao stA 1a l! Lga'- 
 wag.An. La l! LlnsguJglgas gien hitlAg.A'n g.a'yuwa-i g.a iJ ki'lski- 
 (lag.Ani Lga-i I'sin g.a'oaga-i wa'L.uxAii i'sifi. 
 
 L.u'hao ga Da'g.afia-.sA'lga tia'g.o A'ng.a g.a'oag.a-i sqa'ogu A'llg.a 
 tia'g.o ([la'-isLaiyag.Ani. Wfi'nAg.An gi'tg.a hao Idja'g.An. Klia'l 
 gu'hao 1a ga isdai'yag.An. Gien uAfi Lqe'nul-djI'naga I'.sin g.a'og.as 
 s([a'ogu A'ng.a tia'g.o Q!o'na-qe'g.avva-i gi q!a-isLai'yag.An. 
 
 Ga'-istAliao I'siii Ski'ltlakinan xagl'Ag.ax.idag.An. Ga'-iL.uhao 
 I><g.a-i gu la'g.a xii'ga-i gada'osi. G.o'L.Ag.a 1a qagA'ndixAn V yiU- 
 tcIai'yag.An. L' klial sku'dji .sg.u'nxAnhao la'g.a wa g.ei sqladja'wa- 
 g.An. (i.ei r klotAlsI' gien i'sifi g.a'yuwa-i g.a'og.a-i wai'gien Lga-i 
 i'sin g.a l! ki'lskidag.Ani. Ga Da'g.ana-se'lgas i'sin tia'g.o kit(ila'i- 
 djilgwagag.An (i.aJi'ns sqa'ogu A, gien nAfi Lqe'nuJ djl'naga i'sin 
 (^fi'na s([a'ogu tia'g.o kitqIa'-idjiigwagag.An. Gwai'tc!ida-i dA'nat 
 xA'nhao ga iJ ki'lskidag.An. Gaui Lgu Lga'-i g.a ga a'glxanag.a'n- 
 ag.Aii. 
 
 Ga'-istA ga'g.et qa'+odi i'sin Wa'nAg.An tcia'xaLlxaiyag.An. L.u'- 
 luu) TIapgwa'g.anat 1a qc'igag.An Qlo'na lI Ig.ii'sLas L.fi A. Ga'-i- 
 stAhao Lg.a-i g.a Tlaogwfi'g.anat gl'nA ta'ng.aiyag.An. L.u'hao nAn 
 StIa'o-djidAga la at Idja'g.An. (iien uau Da'g.ana-se'lga i'sin la at 
 Idja'g.An. Qaging.A'ndixAn V xasLg.a'wag.An. L.u'hao Tlaogwa'g.a- 
 iiat iiAfi StIa'o-djidAgas dA'nat V tefi'L.g.adag.An. Ga'-iL.u sg.fi'-igaga-i 
 is, is, is. Qa'odi 1a gi lI uga'-i na'-ig.ahao i'sin g.a'3'uwa-i at gwai'- 
 tclida-i ga l! ki'lskidag.Ani. Qld'na ({e'g.awa-i A'ng.a dag.ag.ea'la- 
 g.Aui. 
 
 (Ja'-istA AVa'iiAg.An. klotula'-i si'ig.a i'sin \Vri'nAg.An liAn kl'g.a 
 nag.ea'lga-i l.u Gitko'na 1a qe'igag.An. La'hao Gutkwai'daxcidaiya- 
 g.Atu NaH Q!ri'dAsg.o-(jo'g.ao djl'daga (Jitko'na I'nagag.Aii. 
 
88 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 house] Gutkwa'-ida.^** Gitko'na married a woman of Those-born-at- 
 Qla'dAsg. o-creek. '" 
 
 One da}^ he went out to hunt seal on Gwai'ya.^" When he went 
 with his spear for some hair seal that lay on the rocks, outside of 
 the hair seal la}^ a small killer whale with two dorsal fins and white 
 stripes. It looked pretty. And he speared it. 
 
 And, when the killer whale wriggled away from the spear, it went 
 along the surface of the sea blowing. It went under at Corner-of- 
 mouth.^^ They fled at once. When the}^ came abreast of Gwi'g.AP^ 
 all the broad water was crowded with killer whales. They were 
 jumping over the canoes. He looked southward. The surface of the 
 sea was covered. He looked northward. It was the same. The 
 mats ^^ rolled toward him and stopped near by. The stringers ^'^ also 
 stood up on end and fell close to them, Tc!a'g.Ansq!a'gida-i^^ also fell 
 near by. 
 
 After the}' had lied for some time the}" landed at Gwi'g.Al. They 
 then turned over the canoe among the driftwood. At that time the 
 killer whales were jumping about upon their tails on the dry land. 
 By and by thej^ (his comrades) said to Gitko'na: " Come, let us try to 
 do something." Big killer whales laj^ in the canoe cove. At that 
 time they took out tobacco for them. When they laid it down with 
 calcined shells behind it the g.o'tgadugAmlg.al ^* took it into its mouth. 
 The big creature at once moved seaward. Immediately, all vanished 
 into the ocean. 
 
 When the}^ got home the shamans did not say anything good about 
 him. They said he had better not go anywhere on the ocean for four 
 years. He had struck the son of Corner-of-mouth. The shamans 
 told his father and himself that the supernatural beings were talking 
 about him — whether the}' would let him fall from a steep place, or let 
 him fell a tree upon himself, or let him capsize. The shamans said 
 that they would give him up at the end of four years. During all 
 that time he did not go out to sea for anything. During all that time 
 he did not go after anything at all. 
 
 SkilanLi'nda spoke to him as follows: " I see something strange 
 near you, and I will break something you love."^"^ One day they 
 made a box for him. He kicked it. The box then burst. Gitko'na 
 at once lay down in bed [for sorrow]. 
 
 While he still lay there a white animal ^^ swam into Skedans harbor. 
 He at once told his father not to allow anyone to go to it. So his 
 father directed. Then he set out after it with three canoe compan- 
 ions. They pursued it. After he had shot at it in the inside of the 
 harbor for a while it led him out. At the same time a fog enveloped 
 him. They then beat drums for him and they threw skids one against 
 another. After two foggy nights had passed it cleared in the morn- 
 ing. Then some went toward Lake inlet." Some also went to Rock- 
 
swANTONl HAIDA TEXTS AND MYTHS 89 
 
 GtiatxA'nhao Gwai'3^51 g-.a xot g'l 1a saiyri'niig-.Aii. L.u'liao xo'da-i 
 ta'-isLg'.a q!a dA'iiat 1a qa'o-iao-Aua-i l.u xo'da-i ({ladax-u'stA sg.a'na 
 ig.a'na sqlasti'i! qla'lAiTag.a klA'tdju LJi'iulaiyag.An. L' liiVnagadAs, 
 Gie'nhao qla'ga-i at 1a 1a kida'g-.Aiii. 
 
 L.u'hao q!a'ga-i la g.e'istA Iku'.stAga-i i-u sg.fi'naga-i g.a'yuwa-i 
 qla'Jgut 1a stA kwaskA'ngifiandalag.Ani. Xe'lag.ot gu'liao 1' gayu- 
 gai'yag.Aii. Gafifi'xAnhao stA 1a ga-itg.oqa-itg.il'wag.Ani. GwI'gAl 
 L.u 1' g.eilg.awa'-i l.u l g.fi'yao qlri'gas sg.a'na at sklulLlxai'yag.Aii. 
 Lua'-i tlA'lgi kwax.a'otcIigaganag.Ani. G.A'nxet gui 1' qe'xaiyas. 
 G.a'yuwa-i q'.Al-sklu'daga. Q!a gui I'sin 1' qe'xaiyas. Ga-i I'.stiT 
 wAgana'xAiig.ct. Lgudja'-i la g.a sklax.unA'iidalasi gien V xA'ng.astA 
 xAii Lan idja'nag.Ani. Sq!ag.awa'-i i'sin l' gia'xaLlxasi gien V 
 xA'fig.astAXAn qiaga'nag.Aiii. Tc!a'g.Ansq!a'gida-i i'sin qlaLlxaga'ii- 
 ag.Ani. 
 
 Ga'-iL.uhao 1' ga-itg.ogi'ng.o qa'odi GwI'g.Al gu 1a ga-itg.og.a'sgida- 
 g.Ani. L.u'hao ga'-ina-i su'g.a Lua'-i 1a dagu'tlAMag.awag.Ani. 
 Ga'-iL.uhao sg.a'naga-i klidA'i! at Lga-i qia'g.aga-i gut agA'fi 
 kitqadadji'nganag.Ani. Qa'odihao Gitko'na hAn l! sudai'yag.An 
 "lla'lA tlaU'n u gudA'ntc!an." G.agaga'-i g.a'hao sg.a'na yu'Anda 
 L.g.oxa'figialag.An. Ga'-iL.uhao gu'la-i wa g.a l! gia'lgasg.aiyag.Aui. 
 Wa dl'tgu gwa'ga-i dA'iiat l! i'sdag.a-i l.u g.o'tgadugAinlgala-i wa xcll'- 
 g.ei u isdai'yag.Ani. Gaua'xAnhao uAfi yu'Ans L.'dax.itsg.aiyag.Ani. 
 Gailfi'xAnhao l gl'na na'odAgas gagagai'3^ag.An. 
 
 L.u'hao r isg.oa's gien l! sg.a'ga F qi'iigutg.anx.idag.An. L.u tfi'da 
 stA'nsin g.An 1a l! gi'na ta'ng.axalga'iiag.An. Xe'lAg.ot gl'tg.a hao 
 1a ki'tadjag.An. Sg.fi'na-qeda's V xA'nsgu ga ki'Uas l! sg.a'ga V 
 g.d'ng.a gi at la gi sudagfi'nag.An 1a l! L.goe'xalin at gwrg.afi 1a l! 
 xa'-ixalifi at Ia l! xa'sLxalaii. Ta'da stA'nsiiig.eii gien 1a gi l! 
 qa-i'nsLaasan l! sg.a'ga 1a gi su'ganag.An. Klia'lhao gAm F gl'na 
 tri'ng.ag.anag.An. Klia'lhao gAm gi'na 1a da'og.aiiag.Ani. 
 
 SkilanLi'nda hao hAu F ki'ngugAfiadaiyag.An: " DaiT gwa'di gl'na 1 
 qC'nakli'g.a gir>n gi'naga dAfi klu'g.a I qa'-itgusLasga." GafiaxA'nhao 
 la g.An g.o'da la l! Lg.oJg.ai'yag.An. Lii'g.a 1a la stIaqadai'yag.An. 
 L.u'hao g.oda'-i g.ei g.atlai'^'ag.An. Gaiia'xAnhao Gitko'na ta-iqfi'- 
 wag.An. 
 
 Ila'oxAn F ta-idig.A'ndixAu Qlo'na-g.ag.aga-i g.ei g.adagA'ndjao 
 L.glLlxatcIai'yag.An Gaiifi'xAnhao g.o'ng.aii gAm la g.a uAii Lv Luqfi'- 
 sg.axalg.a'nag.An. Gana'xAnhao F g.o'iig.a sfi'wag.Au. Gie'nhao 
 tcla'al Ig.unwfi'lgu 1a L.g.a 1a tclix.ia'ilag.An. La gi g.ag.aga'-i g.ei 
 1a teli'dju ((a'odi 1a ga g.A'lgastAgwa gag.An. AtguL.iT yii'nAna-i 1a gi 
 tia'ogusLaiyag.An. L.u'hao Q'.o'na gu gaodja'o 1a gi l! sqotxe'gAns at 
 t!ak!u'nxet guta't l! qlfi'-itg.ag.adangaiiag.An. G.al stin yji'naila- 
 g.ea'lga-i l.u F qadji'sLia-ulaiyag.An. Gie'nhao Su-qa'li gui ga qa'-it. 
 T!es-ku'n gui i'sin ga qa'-it. Ga-iL.u'hao a'la-i Ifi'g.a l! qi'nstA-indja'- 
 
90 BUREAU OV AMERICAN ETHNOLOGY 
 
 [Bum,. 29 
 
 point. '^'* They picked up his paddle. The}- ag-ain owned the sea. 
 They again owned the land. 
 
 After that his father died, and G.oa'Mao took his place. ^' His son 
 was Lg.aklia'o. At that time they went to Gwai'ya to fish. He (the 
 son) beo-g-ed some boys to accompany him thither. And they went out 
 in a crowd. Then, as soon as they had taken out hadja,''** they plucked 
 off their feathers and made fun of them. 
 
 After they had been doing this for some time they went to I'lJga-i- 
 A'ndjusg.as^' after Liklia'o.'" They then let down Lg.aklia'o into a 
 crevice. After he had taken off Liklia'o and given them to the children 
 for a while he tried to get out. The walls were jammed in against 
 his head. The tide was coming up to him. 
 
 They at once carried the news to his parents. His parents immedi- 
 ately took hides, paints, and feathers and went thither. They then 
 started a fire there and put these into it, and talked [through the fire] 
 to I'Llga-i-A'ndjusg.as.''' They asked to have him let out. When all 
 the property was destroyed the crevice became large and they pulled 
 him out of it. They (supernatural beings) started to take him l^ecause 
 he made fun of the ha'dja of I'L!ga-i-A'ndjusg.as. 
 
 After that they again went for birds. Then again, as soon as they 
 had plucked the hadja, they let them fly away. They made fun of 
 them. While they were going along the edge of a cliff Lg.aklia'o fell 
 down. And he fell from the cliff. When he was caught halfway 
 down they told him not to move. But still he did move, and fell again. 
 That time he was smashed to pieces below. 
 
 Then, when the children went home, his father told them not to 
 enter their houses. At once the parents of the children gave him 
 property. They paid him many moose skins. They then set him 
 (i. e., his body) up there. They made four posts for his grave. ^^ It 
 is the one on [a post of] which there is a tree. After that boys stopped 
 playing with boys of Those-])orn-at-Skedans, because they had paid 
 for this injury.'''' 
 
 Before that a woman of Those-born-at-Skedans became a shaman. 
 When she began to perform she told her father to tie a dancing skirt 
 upon her. Her father did so. The supernatural power spoke to her. 
 He promised her ten whales. 
 
 After she had fasted for a while she went out, and something made 
 a noise near by, such as a person makes between his lips. When she 
 looked toward the noise she saw some mussels. Those were the souls 
 of whales. She said they were going to be in Skedans creek. After 
 ten nights had passed they went to look. Whales floated there. 
 There was a row of them. They found ten whales in the creek. 
 Even at this day their vertebrae are to be seen there. 
 
 The}^ said something against a supernatural power which was walk- 
 ing on the seaweed [on an island owned by Those-born-at-Skedans]. 
 
swANTON] HAIDA TEXTS AND MYTHS 91 
 
 wiig-.Aii. (fii'-iL.u i'sm g.uyuwa'-i ga iJ ki'lskit. Lga-i ga I'.sTn i.! 
 ki'lskit. 
 
 (la'-istA 1' o-.o'ng.a klotwa'lasi gion 1a si'io-.a (i.oa'ldao nag.ea'kig.Aii. 
 (xa'-ii-.u Lg.ak!ia'o 1a (|e'gag-.An. Cra'-iL.uhao GwaiS^A g.a l! xaona- 
 I'nsg-.aiyag.Aii. Ga'-iguhao l g.fi'xa 1a tcIag.A'nlifiasi. Gie'nhao l! 
 (|Ioa'l(lax.idag.Ani. Ga'-iL.u hadjiga'-i l! L.'iLlxa La'guda l! gada'si 
 at tJ nA'fix.isg.alAiiga'na^.An. 
 
 l! isdadjfi'gadAfi qa'+odi rL!ga-i-A'iuljusg.as g.a iJ <{!o'sk!ax.uiui'n- 
 gai3'ag.An. Ga-iL.u'hao riAfi iJadanfi' g.ei Lg.aklia'o l! x.idatclai'ya- 
 g.An. L!k!iwa'-i 1a kitx.uiiA'n.si kliiil g.axaga'-i gi la isdag.A'ndi 
 qa'odi V qax.ua'lg.aL.'xah'as. L' (ifi'dji ga qloqIa'-isgidag.An. La g.a 
 gA-ildai'vag.An. 
 
 (jafiaxa'nhao V 3'a'g.alAn gi i.! ki'ndai3'ag. Aii. GanaxA'nhao 3'a'g.alAn 
 qletcila'mai at xa'-idA-iiia'sg.a wai'g'ien JtA'ng.o isda'si gien g.a l! 
 gAntg.alfi'iTag.An. L.u'hao gu l! tclanu'g.adasi gien wa g.ei a'si l! 
 si8g.a'.si La'guda I'L!ga-i-A'ndjusg.as g.a lI kilgulga'iiag.An. La l! 
 (la'x.uJxals. Gl'uaga'-ixAn ha'-ilusg.aga-i L.ii Lltl'dana-i j'u'xaJsi gien 
 g.e'istA 1a l! dAnL!stai'3"ag.Ani. I'L!ga-i-A'ndjusg.as hadjiga'-i at la 
 nA'nx.isg.alAiiAsi tla'g.a 1a gi stalA'iix.idag.An. 
 
 Ga'-istAhao i'sin l! Llx.itgai'j^ag.An. Ga-iL.u' I'siii hadjiga'-i iJ 
 gada'si La'guda l! iia'lgalAusg.adaga'iiag.Ani. Ga'-iL.u ga l! sl'klia- 
 ganag.Ani. Nau stala'-i qo'lgutL! gAndalg.A'ndixAn Lg.aklia'o L.tlAJ- 
 dai'3'ag.An. L.u'hao sta'la-i gu'stA V L.g.awai'ag.An. TaL.dju' 1' 
 L.}inaga'-i l.u gAm 1a l! hi'ldAnxatgAUAS. TlA'lgi xAn 1a hi'ldAna-i l.u 
 I'siii r L.'goe-lg.ai'yag.An. Ga'-iL.uhao xe'da la g.ei g.atlai'3'ag.An. 
 
 Ga'-iL.u g.axaga'-i gAndax.ida'-i l.u V g.o'iig.a gAm gA'ndalLlxa- 
 xAJg.fi'nag.An. GaiiaxA'nhao L.u'hao g.axaga'-i ya'g.alAfi V L'skuLlxa- 
 x.idag.An. Tcli'sgu qoan l! wa'Jaij^ag.An. Ga'-iL.uhao gu V lI tcli's- 
 hiagag.An. L' xa'da la'g.a l! }gI'stAnsindai'3^ag.An, HaoxA'nhao gu 
 nAfi u'ngu qa'-it gia'gAii gu i'djin. Ga'-istA hao Lan Qlo'na-qe'g.awa-i 
 at L g.a'xa nAiTx.idfi'g.An l! waJai'\^ag.An g.aga'n a. 
 
 Ku'ng.AstAhao nAfi Qlo'na-qe'g.ao djl'daga sg.a'g'.adag.An. 
 La'hao sg.fi'g.ax.idies gien xa'dAfi gi'fig.an gAntc!iJg.a'giga-i 1a 
 kiudji'skitxalag.An. Ganfi'xAnhao V xa'tg.a waga'nag-.An. Sg.a'na 
 hao 1a gi sfi'wag.An. Kiui La'fil gl 1a ki'nguganag.An. 
 
 L' <i!a-isa'ldi qa'odi V qax.ufi'lg.aga-i l.u la g.ei gl'na 
 klutLu'Ldaij'ag.An. Gl Ia qexaga'-i l.u ta'xao 1a qca'nag'.Aui. A'hao 
 kuna'-i g.fi'landa-i Idja'g.An. Lg.a-i-g.A'nL.a-i qali'Ag.ei i'sga.san 1a 
 sa'wag.An. Gafia'xAnhao g.ala'-i La'aJg.ea'lga-i l.u l! qea'figagasi. 
 Wa g.ei kuna'-i g.ei L.'gllandalag.Ani. Ga-iL.gilandfi'lag.Ani. Ku'na-i 
 La'al g.A'uL.a-i ([all'g.a l! <[i'n.staiyag.Ani. HaoxA'nhao wa g.ei 
 (jri'nia([annga-i lI (iingA'ngAfi. 
 
 Sg.a'na I'sin 1a ki'ldAsg.awan WAnsu'gAfi, sqe'ua-g.ea'lan wAnsu'ga. 
 (iaatxA'u Gutkwa'-ida g.ei hAn nAfi suqatcla's. " Dalqlfi'-ilgAlgin gut 
 uAu (^ag.o'figa, auwiya', auwiyfi'," liAii V sl'wus. Gie'nhao V (jax.ufi'las 
 
92 BUREAU OF AMERICAN ETHNOLOGY 
 
 [bull. 29 
 
 One day a certain person entered Gutkwfi'-ida and said: "Some one is 
 walking- about on Island-that-turns-about-with-the-tide."'" She then 
 went out and called toward it: "Who is it on that island, A'wiya 
 kudfi'lk."-'' Then, they launched a canoe quickly, and went over to 
 look. There was nothing on it to be seen. And when they got 
 back they wept much in Gutkwa'-ida.^*' She had spoken against the 
 supernatural being. She died. 
 
 This was told by the best story-teller in Skidegate, himself a member of that 
 family. It was that division to which the town chief of Kloo belonged, and was 
 reputed to be one of the most powerful Eagle families on the islands. Part of the 
 family lived at Skedans, and, as may be inferred from the story itself, the town 
 chief of that place was generally father of the town chief of Kloo, who therefore 
 lived at Skedans before assuming his position at Kloo itself. 
 
 ^ It was built upon a steep hillside on Louise island. 
 
 2 Ki^lsLas, "chief." He was chief of Those-born-at-Qf/gials. 
 
 =* Literally, "a knife that opens its mouth." This statement places the date of the 
 story subsequent to white contact. 
 
 * A salmon creek. 
 
 ^ See the story of Big-tail, note 16. 
 
 •^They claimed the sea water as blood money for the death of a member of their 
 family, the cause of that death having been sunk in it and it being the home of 
 Pestilence. 
 
 'Again, this was because their chief had been killed in that country and his death 
 might have been due to one of the supernatural l)eings inhabiting it. 
 
 '^ A division of Those-born-at-Skedans of low social rank. 
 
 ■' Wa^uAg.An being town chief of Flat-slope town. 
 
 "Another name for Those-born-at-Qa^gials, the ruling family of Skedans. 
 
 " A chief of Those-born-at-Skedans. The name means something like "property 
 sounding." 
 
 '^ Skedans bay. 
 
 '■'That is, they pay blood money for his death instead of surremlering the inlets or 
 salmon creeks so named. G. aliens and Qa^na are the inlets referred to above. 
 
 "I am not absolutely sure of the correctness of this translation of Tlaogwa^g.anat. 
 
 '^The Eagle family of Cumshewa, a town situated on the north side of Cumshewa 
 inlet, near its mouth. 
 
 '"Still another time, for the deatli of their kinswoman. 
 
 ''Said to be a Tsimshian word. It was one of the favorite names of the chiefs of 
 Kloo. 
 
swANTONl HAIDA TEXTS AND MYTHS 98 
 
 o-ion oT 1a ki'ngusg.asi, " Gl'sto Lgu isLcljuVAfi fi'wiya kfidii'lhi." 
 L.u'luio Lu Vsm jA qlfi'dagias gien l! qifiyii'iuisi. Gaiii gl'na irnt 
 g.aij»-!V<?AnAs. Gien wa stA I'so-.ogila-i l.u (xutkwfi'ida o-.a lA sg-.a'-i- 
 gayuAiiAs. Sg.Jl'na luio 1a ki'ldadjaii wAiisu'ga. L' klotwa'lag.Aii. 
 Hao I. ku'ndjii. 
 
 '" Very likely tlii? should be, when given at length, Gut-qwc^g.a-ga-xe'gAns, 
 "[ House] -upon-whirh-tlie-elouds-thunder." At any rate, the house of one of the 
 town chiefs of Skedans was so called. 
 
 "'A Raven family of Kloo, descended from the Kaven families of the west i-oast. 
 
 ^" IMg Low island. 
 
 '-' Name of a cape. 
 
 '-' An island. 
 
 -•' Various sea creatures, whether fabulous or not I do not know. The Tc!a^g..\n 
 s(]!agida-i are said to be long sea animals that roll themselves up and unroll on the 
 water. 
 
 -' A creature resembling a porpoise, except that it has large dorsal tins. 
 
 '■'These words are said to have signified that his wife wa,s unfaithful to him. 
 Wiien this happened to a man he would be unlucky, perhaps losing his life in 
 hunting or war. 
 
 -*A young sea otter. 
 
 ■■" Skincuttle bay. 
 
 '■"* Between Copper bay and Cumshewa point. 
 
 '■''As chief of Skedans. 
 
 •'"This bird burrows to lay its eggs, except in rocky places. It was nuicli hunted 
 by the Haida with torches. 
 
 ■'" A point at the eastern end of the larger Low island. 
 
 ^'' This creature is probably something like a chiton. 
 
 ■"The "Old-woman-under-tlie-fire " usually carried messages from men to the 
 supernatural beings. 
 
 '* That is, the box in which his body was placed was supported by four posts. 
 
 •'■'' The story-teller affirmed that, when he was young, children of other families did 
 not want to play with him for the same reason. 
 
 *'''Oneofthe Skedans islands. See the story of Sacred-one-standing-and-moving, 
 Stone-ribs, and Upward, note 35. 
 
 " An exclamation of astonishment used when something happens suddenly. 
 
94 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 A Story Told to Accompany Bear Songs 
 
 [Told by Job Moody of the Witeli people] 
 
 A man began to set deadfalls. His son was always with him. 
 Whenever he went out to see them he found that in some way or 
 another the}' had got awa}^ from the deadfalls. And he now l)ecame 
 angry. He became angr}' with himself because he could not get the 
 black bears. Now he began fasting. 
 
 After eight nights had passed he became weak. In the ninth night 
 his son lay by him, and some time before daylight he pushed agahist 
 his father with his feet. Then his father did not move, and he looked 
 at his father. He was already dead. He saw foam piled up in front 
 of his mouth. 
 
 Now, although his father was dead, he went to see his father's dead- 
 falls. There was one in the first deadfall he looked into. Then he 
 pulled the bear out of the deadfall. He laid it face up to skin it. 
 Now, when he took his knife the bear's bod}^ began to sing through 
 him: 
 
 C'hief,' cliief [that I am], l)e I'areful how you pull your grandfather around. 
 Be careful how you pull around your grandfather as you sit l)eside him. 
 I am too much of a boy for you (i. e., too old). Chief, chief [that I am]. 
 
 After he liad skinned it he looked at one (a deadfall) farther inland. 
 One also la}^ in that. He pulled it out to skin it. Now he took his 
 knife. [It then sang through him]: 
 
 Chief, chief [that I am], I am already far away. 
 
 At the cliff, coming from my passage through the mountains,^ I hold up my 
 
 head grandly. 
 Chief, chief [that I am], 1 am already far away from it. 
 From my blue mountain I am now far away. 
 On the island I travel, led about proudly. From it I am far away. Chief, 
 
 chief [that I am]. 
 
 He started for one still farther inland. One was also in that. He 
 pulled it out. When he laid his hand on his knife to skin it, that one 
 also sang through him: 
 
 Chief, chief [that I am], they say [that I have] green mountains. 
 They say that I went into the creek I own which stretches its length afar.^ 
 Chief, chief [that I am]. 
 
 His younger brother having disappeared, Marten traveled around 
 this island rapidly.* He then heard people singing [these songs]. 
 And he sent word back quickly. He said: "The human beings have 
 already finished singing." He immediatel}^ turned his marten skin 
 upside down and held his beating stick to dance for his 3'ounger 
 
HAIDA TEXTS AND MYTHS 95 
 
 A Story Told to Accomtany Bkau Songs 
 
 Nah T'lifia hao sqri'hiulax.idat^-.Aii. L' g'l'ti^.a I'lifia 1a gi L.'dadja- 
 ^•.Aii. Uie'dhao V daotlaoa'no-as kliiiJ la'g.a sqa'baga-i la'g'.a Lti:uxA'n4- 
 oa I'.sdao-Afias. Gir'iihao uio'dhao 1' stlexao-.ia'lag.Aii. GuVnhao (i!o- 
 iiA'n hao I' ytld'xag.ia'lat^.Aii tana'-i o-.ado' Ia g'.etsi>-ia'.si g.aj^a'ii a. 
 Uie'dhao agA'n la "•.e'idax.idag'.Aii. 
 
 La gi g.a'la-i .stfi'nsinxag.ea'loa-i r,.u Y qada'og.a'xag. ia'Iag.An. 
 G.ri'la-i LaaH'nglsg.oa'nsing-ao g.ala'-i'g.a V gl'tg.a la at ta'-idai\'ag.Aii, 
 gien si'ngaL.an stA g.adjl'inag.ela-i l.u g.o'fig.an 1a Lg.adil'nag.Aii. 
 Gien gAm V g.o'iTg.a hiMAg.A'ns gien xA'ngiistA u 1a qea'nagAii. 
 L' g.o'ng.a LL.u'xAn klotwa'las. XeUg.e'istA sqol q!a'-idjuL!xadies 
 1a (lea'fiag.Aii. 
 
 rio'dhao g.o'iig.an klotula'gas sklia'xAii g.o'iig.ang.a sqabaga'-i 1a 
 <lifigai'yag.Ani. Uie'dhao sqa'ba 1a qenLa'ganas g.a xAii ham g.a 
 qlri'dag.adai'yag.Aii. Uie'dhao sqa'baga-i g.e'istA tfi'na-i 1a dAfiL.stai'- 
 yag.ani. Uie'dhao V iJstaga'-i g.An xA'iiagi 1a la dag.ag.ii'wag.An. 
 Uie'dhao .sqawa'-i la g.An 1a (lagl'ga-i l.u ta'na-i k!<")'da la g.ei 
 sg.alA'iiLlxax.idaiyag.An. 
 
 I : I :'"0'ho ha hall'x.ia'a: | gu'stAlasxa'n ia tci'nan dAfiL.g.o'skinAn. 
 
 Chief (in bear be careful voiir [vou] pull around, 
 
 language) grandfather 
 
 "Gu'stAlasxa'n Ja tcI'nAn g.eiL.g.o'sginAn, 
 
 Be careful your [you] pull him around 
 
 grandfather sitting beside him. 
 
 "DaiI g.adi g.axa' g.e'ida,: | | :o hall'Ix.iea: | j :a hall'x.ias: ] 
 
 You for I am too much of a chief chief 
 
 boy 
 
 [A hall'x.ias was sometimes replaced by Smvaye'.J 
 
 Uie'dhao Lv la Lstagl'ga-i l.u didAx.u'stA lana' I'sifi 1a (jea'ngag.eala- 
 g.An. La g.a i'siii nAn L.'g.odi la e'sii! L!staga'-i g.An 1a dAUL.stai'ya- 
 g.Aii. Uie'dhao sqawa'-i la g.An 1a g.agl'gag.An. 
 
 I :''A hall'x.ias sa'hahaiye,: | | :ha stA dl gai'xaaglwan: | 
 
 Chief from I am already far away 
 
 Ldag.a'oxe'lagAii stA stAls gu \ A'lidjudala-i | :a hall'x.ias: | 
 
 My passage through from clilT at 1 hold up my head chief 
 
 the mountains greatly 
 
 A' hao stA dl (ilaixfi'glwan Ldag.a'o g.o'ig.alg.A'n stA 
 
 Now from I urn far away my mountain blue from 
 
 A'hao. stA dl ([laixagl'wan gwa-is gut I A'ndjudala-i | :ha stA dl 
 
 Xciw from I am far away island upon I travel about from 1 
 
 proudly 
 
 ((laixa'giwan: | | ihall'x.ias.: I 
 
 am faraway chief. 
 
 Hao I'sin dl'dA iiAfi Idja's g.a 1a <ia'x.iagil. I^a g.a I'sin uAfi ga 
 (lladag.a'di. La i'sin wa g.e'istA 1a dAfiL.'stALlxa. La I'.sin L!staga'-i 
 g.An sqawa'-i 1a qagl'ga-i l.u hi t'stn la g.ei sg.alA'nL.'xa. 
 
96 BUREAU OB^ AMERICAN ETHNOLOGY [nuLL.29 
 
 brother. And the}" now made the words of the songs we are singing. 
 Then ho acted as if he were choked. They then said: ''"-o and get 
 the chief.-' And they held him up. Marten was Black-bear's elder 
 brother. 
 
 One fall both had been gathering salmon, and he said to Black-bear: 
 "Younger brother, stand in the creek downstream. I will stand 
 above in the creek. I will float down to you the bodies of those I 
 kill.'^ 
 
 The}' did it at once, and his younger brother, Black-bear, went 
 into the creek below and stood there. Now, as soon as Marten got 
 into the creek above he floated one down, and his 3'ounger brother 
 below threw it out. 
 
 He was at some distance from where they lived. After he had 
 been gone for some time he came in to his wife and children, and as 
 he caressed his children he said: "Fresh salmon, ni}^ daughter, fresh 
 salmon." Now, she went out to get them and saw nothing. Then 
 she came in and said to her father: "Father, 1 saw nothing there." 
 And he said to his daughter: "They lie just outside, my daughter." 
 Now, she again went out. Again she could not And them. " Father, 
 only gills [with entrails attached] lie outside." "Those are the 
 things, ni}" daughter." She then brought them in and roasted them. 
 And he went opposite to where the}^ were being cooked and said: 
 "[Give me] the milt of a salmon."'^. 
 
 He (the hunter) then went up to one farther inland. When he 
 came in sight of it one also lay in that. He pulled it out. Now, when 
 he took his knife they also sang through him: 
 
 Chief, chief [that I am], 
 
 When the sun rises I start traveling about. 
 
 [Now] 1 am lying under the deadfall. Chief, chief [that I am]. 
 
 When he had gone farther back he came to still another in a dead- 
 fall. He also pulled that out. When he took out his knife that also 
 sang through him: 
 
 Chief, chief [that I am], my power is all taken away. 
 My power is all taken away. 
 
 Chief, chief [that I am], my power is all taken away. 
 My power is all taken away. Chief, (;hief [that 1 am]. 
 
 After he had sung this song through he went still farther up. One 
 lay in that also. He pulled it out. When he began to skin it it began 
 to sing as before: 
 
 Chief, chief, whither did my great brother^ wander proudly? 
 My mind shakes as I go about. Chief, chief. 
 
s^VANTON] HAIDA TEXTS AND MYTHS 97 
 
 I :HalIx.ia'a hil illiulix.ie': | Ldag.a'o-g.Afi g.oJg.a'lan su g.AnL.g.a'n 
 
 Chief cliicf my mountain green they my creek 
 
 sfty" 
 
 hao x.ie'ntj'-.AMalan su g.a A'n^.a \ L.'^'isLi halix.ia'a halisu've. 
 
 flowing alonp in a long thi'y in mine I went chief, 
 
 stream say 
 
 (L' daoo-.A'iig.a g-aosg.oa'nAfiAs jrie'nhao asi gwai'ya-i g-.ada'oxa 
 K!ux.ugina'f^it8 g.a'-idAfiAfi wAii.sQ'ga. Gie'nhao Lgu T.ga-i g-.a XAn l! 
 xfi'-idAg.a ga su'diesi 1a gudA'fiAsi. Gie'nhao siigia'n P ki'iidgfinan 
 wAnsu'ga. Gien hAn 1' si'wus "Xa'-iL.a xa'-idAg.a-i L!a .sfgaiya-i 
 g.eilgldai'yagAn.'"' Gana'xAnhao k!ux.ua'-i sa'^giii A'iig.a 1a klig.a'- 
 g.eiklasi gien t!a'sk!ia-i 1a S(i!agT'gAM wAnsu'gAiT da'og.AnAn gi sl'gia 
 g.An A. Gien uied sg.alA'ii ga tlalA'ii su'iigAii lI gia'Voyina.s. Gie'nhao 
 r x.a'Max.idAfiAn wAnsQ'ga. Gien hAn 1a l! .su'dag.Afi wAn.su'ga, 
 "I'l.Iga-i }a dao/' Gien g.ei 1a l! sqatgiil' + xA'ngwafi. 
 
 Klfi'x.u hao tan g.An klwai'yAfi wAnsu'ga.- Tla'nutgagas gie'nhao 
 sti'nxAn tcl'na gl la liA'lxag.ogAfi wAnsu'ga. Gir-ii hAn tan 1a 
 su'dagAiiAn wAnsfi'ga "Do'na-i t!a'x.ua la g.AnL.a'-i g.a gia'gAnAfi. 
 La e'.sifi sia' g.AnL.a'-i g.a gia'gAnasi. Tci'na-i Ja L!da' hao dAn g.a 
 klo'da Ja da'lx.unAfit.'aMa'asan." 
 
 Gaml'xAn 1a g.etg.oa'.si gien tan daog.anfi'gas g.AnL.a'-i g.a xe'da 
 L.'lagi gien gu 1a giagA'ngiAgAn. K!ux.ua'-i e'sifi sa hitlAg.A'n g.An- 
 L.a'-i g.ei 1a L.Jagia' atxA'n 1' da'lL.Jas gien 1' daog.A'ng.a t!a'x.ua V 
 k latagi'lgAnas. 
 
 Naxa'ng.oas stA hao 1a idja'nafi wAnsu'ga. L' gaodjl'inagas stA 
 djri'g.AM at gitg.aLv'n gu 1a qatcla's gien gitg.alA'n g.a 1a klu'g.adies 
 gu la Hu'daganag.An: ''G.a'oL.iifi djat Iqen, g.a'oL.lnl." Uie'dhao 1a 
 la daogoa'Va gien gAni gl'na gut <iIalga'gAnas. Gien P (jatela's gien 
 xadA'n gi Ia suuda'si: " Ha'da-i, gAUi gi'na gut qialg. ATiga." Gir-n Ijau 
 la e'sin gl'tg.Aii su'udas "Kia axA'nhao xa'g.odigAni, djat h\on/" 
 Uie'dhao i'sifi g.a 1a qa'x.uJ. I'sin gl 1a (jfuskiasr. ''Ha'da-i, djixu'l 
 Hg.u'nhao kia xa'g.odiga." "Hao I'djin, djat Iqen.'' Gien la xa'sL- 
 tc!asi gien kidjia'osi. Gien wa'g.aUna-i xA'nlgui 1a g.a'dAsi gien hAn 
 r si'wus "Ga-i g.e'istA q!adja'wa-i djat Iqcn.") 
 
 Gien didAx.u'stA la'na g.a e'sin 1a qa'-il. La g.An 1a g.atqea'sgida-i 
 L.u 1a g.a i'sifi uAu L.'g.odi. La e'siii 1a dAUL.'stA uied la g.An i'sin 
 s(iri'wa-i 1a g.agl'ga-i l.u la g.ei i'sin 1a .sg.aU'nLlxa. 
 
 I :"Ha la ve he ha la hala'fi ha la va ha la ha li ha | :hall'x.iesi: I 
 
 chief, 
 
 I hali I :x.ie'sahalan: | : | Ha ha djigwi's hao (jag.a'-i stA ga hagu'thao 
 
 chief sun rises then at)out 
 
 I qa'sgutglgie'nhusxe'txadlL.g.a'ogwan. Hahi'viheyc | diali'x.ias. : | 
 
 start I trav- deadfalls under I am Iving about. ' " chief, 
 
 eling 
 
 (la'-istA didAx.ui' 1a qa-ila'-i gu i'sin uau ga (la'dagadi. La e'sin 
 Ia dAUL.'stA. La g.An sqawa'-i 1a g.agi'ga-i l.u i'sifi la g.ei 1a 
 sg.aU'nLlxa. 
 
 17137— No. 21t— 05 7 
 
98 PIJREAIT OF AMERICAN ETHNOLOGY [bull.29 
 
 When he went up from that place he came to where another was 
 caught. He pulled it out. This was the seventh. When he again 
 took his knife it began singing as before: 
 
 Chief, chief, tell me where he fell." I do not know the place. Chief, chief, 
 chief. 
 
 That daj' he took out ten black bears. But his father died of thirst. 
 
 Ten black bears were taken in the deadfalls, and each of these sang a song through 
 the mouth of the human being. My informant, however, knew only seven of these. 
 
 ' The word for chief used here. Hallux. ias, is supposed to be that employed by 
 the Black-bear people or perhaps generally by the supernacural beings. It is used 
 as a refrain and often is repeated many more times than I have represented. 
 
 ^ The black bears are supposed to have had a trail from one end of the Queen 
 Charlotte islands to the other, and back of Tasoo harbor there was supposed to be a 
 hole in the mountains through which they passed. 
 
 ' Referring to the episode narrated just below. 
 
 * Explains the reference in the last song. The first part of this episode tells how 
 Marten danced for his younger brother Black-bear, who was being killed in the dead- 
 fall, and sang the same songs that came out through the hunter; the remainder goes 
 
 . back farther to explain the words of the last songs. Either Black-bear left none of 
 the salmon but the worthless parts for Marten to carry home or Marten ate them 
 himself. 
 
 ^ See the story of The-one-abandoned-for-eating-the-tlipper-of-a-hair-seal, note 3. 
 The word translated "gills" (djixu'l) is supposed to be in the Marten language. 
 
 * The bear's sister is supposed to sing this. 
 
 ' Probably also supposed to be sung by the bear's sister. 
 
i^"ANT«)Nl HAIDA TEXTS AND MYTHS 99 
 
 I : I :"Ha e+llx.ia : | held: | | : dl gut gl'idjiwa-i ga, 
 
 Chief. my bravery, strength, etc., 
 
 (repeated four times) 
 
 ([i'nx.it-hatlA'lgan. : I | : ha e+llx.ia: | 
 
 is all taken away. • chief. 
 
 (repeated five times) 
 
 I : Dl gut gl'Mjiwa-i ga qinx.it hat! A'lgan: | hallx.iasawa-i+ 
 
 My power is all taken away. chief, 
 
 I : hall'x.ias. : | 
 
 chief. 
 
 A'nis sg.a'lAna-i ga 1a .sugl'ga-i l.u I'siii didAx.ui' 1a qa'-ih La g.a 
 i'sip nAu L.'g.odi. La e'sin 1a dAiiL.'.stA. La la L.'stAx.idia'-i l.u 
 al^gwA'nxAn 1' sg.alA'nx.idi. 
 
 I :''HalTx.ia ha ha hCi hit: | gldjil'x.ui gl'hao di da'ga qo'naiya-i 
 
 Chief, which way my brother great 
 
 qaA'ndju+dal he le. 
 
 proudly travels about 
 
 Dl (jla'nAJg.a g.a hi'ldAfida'lgAn. | : Hallx.ia ha ha ha ha : | 
 
 My mind in while I go around is Chief. 
 
 shaking. (repeated three times) 
 
 I :HalI'xias.: | 
 
 Chief, 
 (recited) 
 
 Ga'-istA e'.sin di'tgi 1a qa-ila'-i L.ii I'sin tan xAn ga q!adaga'die.s. 
 Gien 1a la dA'nL..stas. La dA'nat dji'guaga-g.eil. I'sin la g.An 
 sqawa'-i 1a g.agl'ga-i l.u aJgwA'nxAn V sg.alA'iix.idi. 
 
 I : " Hallx.iase e: | gidjax. ui'gl+kugwaiya da'og.o si'la-i ga'odian a 
 
 Chief, which way [did hej fall for the absent from 
 
 (repeated six or seven times) (where) place (or is wanting) 
 
 I rHallx.iase e: | | :Halix.ias. : | 
 
 Chief. Chief, 
 
 (repeated four times, (recited) 
 
 voice falling at the end) 
 
 Tfi'na-i La'alao wa g.e'igi 1a iL!xai'3'ag.Aii. L' g.o'fig.a l!a (jadao'- 
 klotwa'lag.An. 
 Hao L g.e'idAu. 
 
100 BUREAU OF AMERICAN ETHNOLOGY [bui 
 
 Fight at the Town of Da'x.ua 
 
 [Told by Moses McKay, sole survivor of the Seaward-Sqoa'ladas] 
 
 From Da'x.ua Ya'^git sent to Masset inlet for a canoe. He belonged 
 to the Seaward-Sqoa'Jadas.* He was town chief at Da'x.ua. After 
 some time had passed they brought the canoe to him. Then, although 
 Ya"git owned it, while it was being brought Sg.agA'no ^ bought the 
 canoe, his (Ya"git\s) head slave being then away fishing.'' His (the 
 slave\s) name was Yu'lAii. 
 
 He now came in from fishing. Then they said to him: " Yu'lAii, 
 Sg.agA'no has bought the canoe.'"' He at once became angr}" because 
 they had taken away the canoe from his master. Then he chewed 
 native tobacco. After that he tried to mix calcined shells with it, but 
 he was so angry he shoved it outside [of his mouth] against his cheek.* 
 
 And at night he went to the place where the canoe \sLy. He then 
 said: "Are you awake in the canoe?" And the one in the bow and 
 the one in the stern replied. "We are," they said to him. And he 
 further said to them: "It is well that you are. They say that Yu'laii 
 says that he is going to break up this canoe." 
 
 And after he had waited some time longer, and it was midnight, 
 he went there again. And he spoke as before. And again they 
 answered him. He again went away. 
 
 And just before dawn, at the hour when it is always dark, he went 
 thither once more. He again asked: "Are you awake?" And the}^ did 
 not answer him. He then struck upon the bow with his stone ax, and 
 one who was with him struck upon the stern. They split the canoe 
 into pieces. They then went awa}^ to the house. 
 
 When daylight came and people knew that he had smashed the canoe 
 the}^ all moved at once. They put on their armor to fight one 
 another. After they had put on their gorgets, helmets, and hide coats 
 the}^ went out to fight one another with spears and bows. 
 
 Now, after they had fought for a while, they shot Yu'lAii in one eye 
 and put it out. He went to the house. And after he had sat in the 
 house for a while news came to him: " Yu'lAfi, we are being worsted." 
 At once he again went out to fight. And after he had begun to drive 
 them back they put out his other eye. 
 
 He then crept to the house. While he was creeping along he fell 
 into a deep hole into which they used to defecate. Then he was 
 creeping into [the house] all covered with ordure. And his master's 
 wife said to him: "Yu'lAn, you never used to ask how an affair was 
 
swANTON] HAIDA TEXTS AND MYTHS 101 
 
 FiciiT AT THE Town of Da'x.ua 
 
 Da'x.iia Inaga'-i j^.o'istA hao Ya"git G.ao g,a lu da'V.ag.A'n gi 
 kifiguoa'fiag.Aii. Djax.ui' sqoa'iadat^ag.An. La'hao Da'x.ua Inaoa'-i 
 gu Ifi'na-aoo-.aga'g'.An. (jrio/nhao ga'-istA g.a'g.ot (jji'odihao ma'-i 1a gi 
 l! q!ri'-isLL!xatc!ai'3^ag.Ani, Gie'nhao ha'oxAn Ya'Vit 1' da'g.a'-i wa g.a 
 qii'gAndixAii Sg.agA'no Luwa'-i da'g.fi-g.ani ha'lgui su'g.a la'g.a iiAfi 
 ku'ndjaowaga'g.ani xaoya'nag.ani sila'-ig.a a. Yu'Iaii hA'nhao V 
 kig.ai'ag.Aii. 
 
 Uie'dhao V xaoi'iitcIawag.Au. Gie'nhao hAii 1a gi l! sa'wag.An 
 "Yu'Iaii, Sg.agA'no Luwa'-i da"gani." Gana'xAnhao 1' st.'exag.ia'la- 
 g.ani r (jIo'Ig.A stA Luwa'-i l! da-isda'si g.aga'n a. Gie'nhao xfi'-ida 
 gu'lg.a la xagadjai'^ag.An. Wa L.g.a gwa'ga-i Ia sLtc!a'-i kia'^gustA 
 L!a tclidA'n 1a srJi'nalandigoafiag.An. 
 
 Gie'nhao si'nx.ias gien gia'gu Luwa'-i gig.odia'si g.a 1a qfi'-idag.ani. 
 Gie'nhao hAn T sa'wag.An: "'DalA'ii gua Luwa'-i gu'g.a skia'na-igin."" 
 Gien sqlefi'x.ua 1a gi nAfi a' + nas gien tlfi'ng.a I'sin ganfi'fi. "TIalA'n 
 g.e'idAfi''' liAn hao 1a gi l! sa'wag.An. Gien "DalA'n g.e'idag.a-i la'ga. 
 Yu'laii Luwa'-i g.ei dalA'ng.a qlatnanA'nsinA'n l! su'gAii,"''' hAn hao la 
 xAn sa'wag.An. 
 
 Gien ga'-istA 1a gu'tg.a (]a'odi g.al-ya'ku la g.ela'-i l.u I'siii g.a 1a 
 qa'-idag.ani. Gien ku'ng.ada V sa'wag.An gana'n I'sin V sa'wag.An. 
 Gien I'siii 1a gi l! kiJg.ada'g.An. Gien I'stii stA 1a qa'-idag.ani. 
 
 Gie'nhao ga'-istA si'ng.aL.an kliu'stA g.alg.agi'IgAfiAs L.u'hao i'siii 
 g.a 1a (ja-ida'g.Aiii. Gie'nhao I'sifi V kiana'nag.An: "DaU'ii gua skiil'- 
 nadia'" Gie'nhao gAiii xA'iigiaii 1a gi l! sug.a'iiag.An. Gie'nhao 
 sqle'ux.ua Ig.a-Llua'-i 1a skitklu'dju gien 1a gi nAfi L.dadja'g.An I'sifi 
 tia'ng.a iiau skitgudjil'wag.An. Lua'-i 1a skitskla'niAlg.o. (iie'nhao 
 na gi stA 1a gA'ndax.itg.awag.Aii. 
 
 rie'dhao sing.aL.aiia'-i l.u Luwa'-i g.ei 1a skitlaga'-i g.Aii l! u'nsAt- 
 dala'-i l.u tIa'ig.awai'yag.An. GafiaxA'uhao gutxA'nlag.a gut g.An l! 
 gia'-ilaiyag.Aii. Qlog.a'glga-i sqe'ldadjifia-i klt'tg.aglga-i g.eilglga'-i 
 L.u'hao tea'aL at ig.et at gut l! daowa'^gag.An. 
 
 Uie'dhao gut l! I'sdadi qa'+odihao Yu'lafi xA'ne sg.oa'na l! tclidfi'- 
 lag.An. Uie'dhao na gi V (la'-idag.An. (lien na T q!ao-u qa'odi I'sin 
 lAgiL! kindatcIai'yag.An: "Yu'lan, l!a Llqatla'g.o-gutg.a'ndax.idig.a."" 
 GanaxA'nhao I'sin T da'ox.idag.An. Gie'nhao 1a x.itstatax.itx.idaiya'-i 
 L.u r XA'ne sg.oa'na I'sin la'g.a l! tclida'lag.An. 
 
 Gie'nhao na gi agA'n V Lx.uqa'-idag.Aii. L' qaglg.AnA'ndixAn qoa'n- 
 Ig.agiA'n g.ei V L.g.oetc.'ai'yag.An. Gien V na'g.a-L.djus dA'nat agA'n 
 1a Lx.U(iate!ai'yag.An. L.u'hao V qlo'lg.a dja'g.a V su'daiyag.An: 
 
102 BUREAU OF AMERICAN ETHNOLOGY [biti.i.J9 
 
 started.'' Look at yourself." "Well, noble woman, it is not so bad 
 as if I sat below by the creek." ^ 
 
 Yu'lAfi could then do nothing. And his friends (x.a'nqlatxa and 
 Sa'diya passed. They alone fought. But still the Seaward-sqoa'ladas 
 won the day.^ 
 
 Then Sg.agA'no and his family lied to the woods. They were not 
 then called Pebble-town people. 8g. agA'iio's famil}^ came to Pebble- 
 town and bought it. And the Sea-otter people * sold the town. Then 
 they had a town there. 
 
 The interest of this story hes in the fact that it tells of the first civil disturbance 
 among the people of Skidegate inlet, which ultimately led a part of them to move to 
 the west coast. This version was obtained from the last survivor of the Seavvard- 
 Sqoa'tadas. Another, differing in some particulars, was obtained in English from 
 Wi^nats, chief of the Seaward Gitins, also an inlet family, and may be found in 
 Publications of the Jesup North Pacific Expedition, volume v, part i, page 80. The 
 town of Da^x.ua stood just north of Lawn hill, at the entrance cf Skidegate inlet. 
 
 ' One of the leading Raven families of Skidegate inlet. See notes to the story of the 
 House-point families. 
 
 '^ Chief of the family afterward known as Pebble-town people (see l)elo\v). They 
 were originally part of the Middle-town people. 
 
 *Even in Haida the construction of this sentence is awkward, and tianslation 
 makes it worse. 
 
«wANn.Nl HAIDA TEXTS AND MYTHS 103 
 
 " Yu'lafi, gAEU gl'iia g.et ku'nlg-.ala-i gl da kia'nAfig.A'figAiigin, Gu 
 (la qiii/'' "A i'ldjao, gi'na da'g.Afia tia'g.a q!a'o-iiwa-i gana'n Lguag.d 
 da'ogu.s." 
 
 Gie'nhao gAin Lgu g.e'itlina-i Yfi'lafi g.An qea'ng.agag.Aii. Gic'nhao 
 r djl'gin G.a'nqlatxa qfi wai'gir'ii Sadiya' e'sin. Ga-i sg.u'nxAnhao 
 g.aga'lafiisdadai'yag.Ani. Skia'xAnhao Djax.iii'-.sqoa'ladaga.i giii ga-i 
 g.e'igi qaya'lag.ani. 
 
 Gie'nhao Sg.ag.A'no gwai'giagAfiAfi dA'fiat gA'nstaiyag.Aii. Gari 
 xAii wa'L.ii Lg.a'xet-gu-la'na.s liAn l! kig.adagfi'nag.Ani. Gie'nhao 
 Lg.a'xet Inaga'-i gi Sg.ag.A'iiogafia wa'daxarJxaiyfig.An. Gie'nhao 
 Qogil'nas hiaga'-i at gie'taga'g.Ani. Gie'nhao gu 1a lanadag.eilg.a'- 
 wag.An. 
 
 *His anger was so great that he could not control his arm. 
 
 ^ Because he was always ready for a fight. 
 
 ''That is, "as if I were away." The woman taunts him tiiat he who was always 
 foremost in fighting should be in that condition, and he replies that the warriors 
 succeed better when he is along than when he is away. 
 
 ' According to another informant the Pebble-town people won, but fled to the 
 woods for fear of tiie blood vengeance sure ti> follow. This, however, seems to be a 
 mistake. 
 
 ^ See notes to the story of He-who-travels-behind-us. 
 
104 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 War between the West Coast Haida and the Tlingit 
 
 [Told by Richard of the Middle-Giti'ns] 
 
 The Tlingit destroyed Those-born-at-Stasaos * in 8kideo-ate channel. 
 For that reason ten canoes went to war from Gu'dAl,^ and three canoes 
 of us came apart from the rest [when we were] among the Tlingit. 
 Then they (the others) plundered. They destroyed a fort. On that 
 account they had many slaves. 
 
 Then we landed on a tine beach, not knowing where the Tlingit 
 lived, and we started a fire. We acted as if we were visitors. And 
 after we had had a big tire there for some time seven Tlingit came to 
 us in a canoe. They asked us: "What warriors are these?" Then 
 SkA'agwai's father said: "• We are not warriors. We come to buy food 
 of you." And they said: "No; you are warriors." Then we denied 
 it. We told them to come near shore, and they entered the mouth of 
 the inlet. 
 
 And after he (one of them) had talked for a while, he said: "Get 
 [into] the canoe. 1 do not understand their pronunciation."^ As soon 
 as they got [into] the canoe they went olf in fright. Then we pursued. 
 [The other canoes] shot at them, one from each side, and we were 
 behind. And after we had shot for a while we upset them near an 
 island. One whom we had shot lay there, having fallen out into the 
 water. Then XA'nxogutg.as* and his brothers started to get out to 
 tight, and I stopped them. 
 
 After that we went away and started across [to the Queen Charlotte 
 islands]. The wind blew strong from the north. In the middle of 
 the night a great wind arose. The canoe was split. I nailed the parts 
 together with some staples I had. We also tied ropes round the canoe. 
 Some of us cried from fright. We thought the other canoes had cap- 
 sized. This was the tirst time I experienced a strong wind since I was 
 grown. 
 
 At daybreak we were in front of Paint mountain."* And after we 
 had sailed from there for a while I shouted: "He he he he he; chiefs' 
 nephews whom I have for sons-in-law, do not let your minds be down- 
 cast. We go out to have a warm time. Make 3^our minds strong." 
 Then they stopped weeping. 
 
 Some time after that our canoe came to Gwi'gwAfi-bay,* and there 
 was one canoe there. There we spent the night. When we left next 
 day another sail came in sight from Skidegate. Then we saw each 
 other. And we were glad to see each other. And when we came to 
 Gu'dAl the [other] warriors had taken thirty-eight slaves. We were 
 
swANTON] HAIDA TEXTS AND MYTHS 105 
 
 War between the West ('oast Haida and the Teinoit 
 
 Sta'saos (jo'jr.awa-i hao Li'iKio-its k!r>'djis or.a ha-ilu'daso-.aiyao-Aii. 
 Ga-i tia'ouhao GikIa'I stA lu ti-.aLa'aJ gii l! (|a'-idaooAn. (Jio'iihao 
 Li'nagTts su'j'-.a lIa'sIa II! g.alg.u'nul g.atxadT'djtn, Gie'nhao 
 ga-i taskidri'nagAni. Tla'odji hao l! qIai'yuwaidaiyagAii. Wa'athao 
 ta'gidjigida-i qoa'ngAni. 
 
 (xien ga ta'djia la gu Li'nagits gAiii Lgu naxAua'-i g.An 11! 
 u'lisAtg.AMgAii gieii tlalA'n tcla'nng.adagAn. AgA'fi tlaU'ii qaLu'- 
 Idjina'g.iMkligAii. Gio'iihao gu gindja'oga-i i'sdi (ja'odihao iJag.A'nstA 
 ga Li'nagida tcladji'giiag.aga g.a Luqfi'iJxagAn. Gie'nhao hAii II! 
 at kiaiiA'iigAii: " (iI'L.g.An qa-idawa'-i hao o'djin."" Gie'nhao SkA'ngwai 
 g.o'ng.a hAii su'gAii: ''Gaiii tIalA'fi qa'idaog.AfigAn. Gata'hao daU'ii 
 gi tIalA'fi da'xo-i'ngAii.'' Gien hAii su'gAni '' Ga'oano dalA'fi qa-ida'- 
 wagAn."" Gie'nhao gl iJ qa'dagAne. Gien dia'nAfi l! ga'3nnxAlgAni 
 gien g.ag.aga'-i g.ei qa'x.iatcIigAni. 
 
 Gien g.a 1a kiigu'kli qa'odi hAn V su'gAn: ''Lua'-i 1a da'og.o. 
 Ki'lgulia-i I ki'lsgudaiyagAni." GanJi'xAnhao Lua'-i l! da'oga-i l.u 
 ga'-itg.oqa-idAni. Gie'nhao g.o'L.ag.a l! djiskl'dAni, Dagwu'lgi ga 
 g.asti'ii xJi'dasi a'xAn tcIinlg.oa'iigAni. Gien tIalA'n I'sin g.o'tgi 
 g.atle'dJAni. Gie'nhao l! tcli'nlg.oangin qa'odi nAfi gwai'j'a gu l! 
 tclitgutlA'idagilgAn. Gu'g.a nAii l! teligfi'gAni Liia'-i gug.e'istA 
 g.a'3'uwa-i g.ei L.x.ia'ngagiiigAn. Gie'nhao XA'nxogutg.as-gJi'iia 1' 
 da'otlAlx.idigAn gien g.a 1 qla-igidA'lgAn. 
 
 Gie'nhao wa stA isdax.i'dAni gaiia'xAn Luda'ogAni. QIa'VustA tJi'dju 
 yuA'ngAn. G.al ya'ku l!a gi tadja'o g.a'tg.ojuA'ngAn. Lua'-i g.a 
 Lgu'sLgAni. Dl ga klAtlg.askiii'Ui I'djin at }\ <ia'tgogAni. Isifi 
 LUA'-i l! Ig.adiigu'sLgAni. l! Ill' Ig.osg.a'-igagAngtii. Diioi'ii 
 xa'txatgwafi tIalA'n gudA'ngAni. A'liao Lnot dl infi'sL g.A'nstA tadja'o 
 Lfi'djiga \ g.a'ndAfigAn. 
 
 (i.a-iL.u'hao singaL.ana'-i gu Mas-Ldag.a'os xe'tgu 1a gi singaL.a'nga. 
 Gie'nhao wa stA x.uqa'-ilgin qa'odi qagA'ndjfin 1a g.atgadfi'gAni: "He 
 he he he he e'Llxagit nii'tg.alAii 1 qo'uAldAgAn gAm xe'da gudAfia'fi 
 g.eidAg.A'ng.o. Gl'hao tIalA'n isx.ia'gAni a'hao ga kll'na tliilA'fi 
 g.a'ndAfigifiga. GudAnfi'fia Lfi'djigadAg.o." L.u'hao sg.a'-ilia-i i.aii 
 g.i'lgAni. 
 
 Gien ga'istA (jfi qa'odi GwrgwAn-sLlin gu e'Llg.a (jaLlxagi'lgAni 
 gien Lua'-i ga sg.oa'na e'sin wa gu Idjii'gAni. Gu l! g.a'ldagAne. 
 Dag.ala'-ig.a stA l! (jasti'g.aga-i l.u ga g.asg.oa'na i'siil Lg.agi'lda stA 
 glx.iawa'-i gl'sdagani. Gien gu l! qi'ngAn. Gien guta't agA'n l! 
 xAfia'lgAn. (lien GudA'l gu l! T'sL!xaga-i l.u lI qa'ido-i'ndjawagAn 
 
106 BUREAU OF AMERICAN ETHNOLOGY [BULL.iy 
 
 ashamed. Then it was reported that a woman said of us: " What open 
 place do they keep going out for, I wonder? "^ We immediately pre- 
 pared for war. 
 
 The people went then to the camps from Gu'dAl. And after they 
 had tished for some time the tish were dried. Then we went to war 
 in four canoes. We started across from North island." We went 
 against the Klawak^ people. 
 
 We pulled up our canoes at the mouth of the inlet. The next day 
 we again went up the inlet. We went, went, went for a while and 
 landed where there was a strong tidal current. In one [stream] there 
 were plenty of dog salmon. After we had been there a while [we saw] 
 some broad sails coming from above. And it (the canoe) landed below 
 the place where we had pulled up our canoes. 
 
 He (the owner) had his wife and two slaves. Then he got off and put 
 on his cartridge box. And he passed up near the place where we were 
 watching. After he had gone a slave killed dog salmon in the creek 
 with stones. During all that time they talked Tlingit to one another. 
 And they started a tire at the foot of a tree which stood near them. 
 
 By and by, when evening came, he came down. From afar he spoke 
 Tlingit to them. Three persons presently came along behind him. 
 When two reports were heard the people ran down. The slaves 
 already had their hands in it (the canoe). The gun box was untouched. 
 There were tive [guns] in it. Since he had come there he had lain 
 down on his back and spoken in the Tlingit language. The roasted 
 salmon was still stuck in the ground.'" 
 
 Then they shot him from in front. And then he exclaimed: " What 
 people have done this tome? Save me.'-" Then he (the assailant) 
 shot him again with a pistol. A male slave, however, escaped into 
 the woods. And when they ran down to his canoe there were cuts 
 of whale in it. B3' that time they were speaking Kaigani^' together. 
 1 then said to them: "Why did you, who are Haida, talk Tlingit? 
 We would not have touched you." Then she (his wife) said: "We 
 did not think anything like this would happen." 
 
 And when they got ready to start she said: "Those who came with 
 us have a lire on the other side. They are Klawak people." In the 
 night we went over to them. And we landed near. We ran toward 
 them. The tire there was large. And after we had gone toward it 
 for a while we peeped over a log. They lay asleep around the fire. 
 
 Just before daybreak we ran upon them. Then we seized a man to 
 enslave him. He resisted more fiercely than was expected. Then I 
 shot him. He fell. Afterward he rose. When he ran they shot 
 him again. After that he ran into the woods. We took all the prop- 
 erty of the men. We took six slaves. Many, too, we killed. 
 
 Then we got into our canoes. We prepared to go. And we arrived 
 over against GAsq°.^'' In the night a south wind came suddenl}' upon 
 
SWANTON] HAIDA TEXTS AND MYTHS 107 
 
 xA'Idafi La'ala-i Jo-.u'nul \va gi sta'iisAfixa l! I'sdagialagAii. II! g.e'ida- 
 xaoAn. L.u'hao iiAiT dja'da hAu iiJ suda'n l! .su'o-Afi: "Gl'Lff.An 
 j^-adjfi'wasi "T'hao 1a <i!i'-itax.uni>wa'-aiii." L.fi'liao o-.oida'n xAii tlalA'n 
 (ja'idox.idioAii. 
 
 (fio'nhiio (tiuIa'I stA Lo-Anla'fi g.ci lA qasii'^igAu. (Ja'-iL.u i.! xao 
 (jii'odi (ila'y.asLoAni. (lien lu o-.jistA'nsin gu iJ qa'-idogAii. GH''n- 
 hao Q!a-its-o\vai'va-i stA tlalA'n Luda' + ogAn. LAwa'k xa'-idag,a-i 
 hao t!alA'fi tfi'ng.agAn. 
 
 (Ja'iL.uhao g.a'oga-i (jle-iTg.a Liia'-i l! Llstagi'lgAni. Dag.ala'-ig.a 
 I'stfi lI Lu-i'.sdax.iUgAii. Isda'lgAni. Qa'odi iiAfi djl'wa-i djr''gAs gu 
 i.uwa'-i l! Lstagi'lgAiii, iiAfi g.a sqa'gi qoa'na gu A. l, ! g.t"tg.A'ndi 
 ((u' + odi .sa'stA ga glx.ia'wa-i gao.stAtlA'lgAii. Gie'nhao ga'gu Lua'-i l! 
 Lstagila'digAiii gii l! xe'tgu 1a g.askl'dAn. L' dja'g.a isi's gien 
 xA'ldAfia-i i'sin la'g.a sti'figAiii. L' qatlA'lgAii gien g.eiga'n g.Alqa'-i- 
 giga-i 1a daqa'-iigAni. Gie'nhao l! g.otg.A'ndies L!a gut 1a qfi'lgAii. 
 Gie'nhao iiAn xA'ldAnas V sila'-ig.a sqa'gi gl g.A'uLa-i g.ei 1a 
 qladju'gAiii. K!i;i'lhao Li'nagit ki'Jg.agt gutg.fi' 1a kilgulg.o'gAn. 
 Gien I.! q!o'lg.a qa-it giagA'ngAn qlo'lgi 1a tcIa'nog.adag.ogAn. 
 
 Qa'odi stnx.aiya'-i l.u la qaLlxa'.sga.gAni. Wa'djx.ui xAn g.a 1a 
 (Ijtlgita'ogadalgAni. Qa'odihao V dl'tg.a ga ig.u'nui gAndax.I'dAn. 
 Djigwa'-i s({Iasti'n \va gu (jladd'gaga'-i l.u g.a l! x.a'ostagAni. Tagf- 
 djigida-i Lgl'xAn wa g.ei l! qAngixii'ngAni. DjT'gu g.oda'-i wa g.a 
 gAui gIdjigi'klag.agAn. SqlaLe'il \va g.a Idjfi'gAui. L' qii'r.Ixas gu 
 1a ta-ig.a'gitwas gu Li'nagit ki'lg.agi 1a kiigulai'agAii. Ha'oxAu 
 wa'g.alAfia-i kttsgilaga'gAiii. 
 
 L.u'hao r qAn g.ei 1a l! tcIiga'gAu. L.u+ Lla liAii V sa'vvagAn: 
 "GiLg.A'n xa-idAg.a'-i hao dl t'sdan. Dl \\ (jagA'ndA-kuxa'ogu." 
 Gie'nhao dji'gu kludja'o at I'sin 1a la tcIiga'gAii. Nau XA'ldAila 
 iHnagfi'gAn T.!a agA'ii tlaqagA'ngilgAu. Gien Lua'-i la'g.a l! da'ox.it- 
 sg.agAiia-i kun 1a qleida'gAii la'g.a ga'yiiTgmgAn. LL.a la e/sin 
 gu'tg.a Q!eits xil'-idAg.a-i ki'lg.agi gu'tg.a Lv ktigu'lg.ogAii. L.u'hao 
 hAii 1a I sudag.o'gAu: ""(iasi'nLao daUTi Xil'-idAg.as .skliii'xAn gu'tg.a 
 Li'nagit ki'lg.agi daUTi kilgulfi'-udjan. Gaiu daLv'n g.a tIalA'n 
 La'ga.skig.a'naxAnga."" L.u'hao liAii V sfigAii " IlA'iiLgua gl'na 
 g.ri'-itgasan tIalA'fi gudAfio'-udji'." 
 
 L.u'hao l! dag.a-ilansLia'-i l.u Iiaii V sfi'gAn: *• Inax.ua'hao iL! 
 tji'ogAn ga e'djin tela'nudig.a. LAwa'k xa-idAg.a'-i hao I'dji." Gie'n- 
 hao g.ji'lx.ua tIalA'n ta'ng.ax.fttle'djini. Gie'nhao qlo'lg.a tlalA'ii 
 g.agadfi'ngAni. Gien tlaU'fi da'ox.idAni. Tclfi'nuwa-i wa gu yug-odl'- 
 gAiii. Gien g.a agA'ii ikii'nxet tlaU'iT gAndfi'ldi qa'odi qia'xo IgV- 
 g.odia tlA'lgi gitlalA'n gwasqa'iigAni. Tc!a'nuwa-i dji'nxa qlaxasLg.a- 
 wa'gAnt. 
 
 Gie'idiao siiig.aL.andala'-i L.fi tlaLvTi daoLlxa'gAiii. L.u'hao iiAfi 
 riiiia l! xAlda'ng.atda'gAni. lIa 1a ([laixagu'ldagAn. (iie'idiao 1a 1 
 tcli'gAii. L'g.atL.ski'dAii. Ga'-istA 1a gia'xaLlxagAni. L' g.adaga'-i 
 
108 BUREAU OB^ AMERIOAN ETHNOLOGY (bum.. 29 
 
 US, accompanied by rain. And after we had thrown over some of 
 the property we went back. [By and by] we sailed over [to Gasc}"]. 
 There was no place to land. But after we had o-one on for a while we 
 found a landing place. Much rain fell. 
 
 After we had been there for a while a slave stood up in the canoe. 
 He called for his uncle's supernatural helper. He did so because the 
 rain chilled him. By and by the rain stopped and a north wind set in. 
 
 At once we started across [Dixon entrance]. We reached the islands 
 the same da3\ The day after we sang war songs there. After we had 
 remained there for a while we came to TcIa'aJ.** 
 
 Here is the end of this. 
 
 ^ A Raven family at Tc!a^a? on the West Coast. 
 
 ^ A camping place of the West Coast people. 
 
 ^ Because the Haida spoke Tlingit with a foreign accent. 
 
 ''One of Richard's brothers, that is, one belonging to his family in tlie large sense. 
 
 ^ A mountain on Banks island, which lies on the east side of Hecate strait. 
 
 * A bay that is close to Spit point at the entrance to Skidegate inlet. 
 
 ' A sarcastic reference to their nonsuccess. 
 
 ^ The Haida name means "strait island," referring no doubt to the narrow strait 
 which separates it from Graham island. 
 
 ^ A place still of considerable importance, having large canneries, on the west side 
 of Prince of Wales island. 
 
 '" This part of the narrative is somewhat obscure. 
 
 " He characterizes himself as of low caste in compliment to them: " Save me, your 
 poor servant." 
 
 '■^ "Language of the strait people." It is almost identical witli the Haida dialect 
 of Masset. 
 
 13 Forrester island; see the story of LAguadji'na, note 4. « 
 
 ^* See story of Sacred-one-standing-and-moving, note 31. 
 
.swANTON] HAIDA TEXTS AND MYTHS 109 
 
 L.il i'sin 1a l! tcII't^Aii. Ga'-istA V t^.atjri'ltrAn. IJi'iKljula-i 
 gl'nag.a waL.uxA'nhao tIalA'n gl'+gAii. (in Lg.u'mil hao tIalA'fi 
 tagl'djigida'dAgAn. Qoan o'sin l! iJ'dagAiii. 
 
 Gie'nhao l! (la'-idawa-qaL.'gAii, Gie'nhao stA lI Lu-i.sdax.rdAiiT, 
 (lion (lAsci" La'stAXAn LlLuda'ogAiii. Ga-i g.ala'-i g.a II! gi xe-u' 
 dala'n dA'nat sqlag.c'idAni. (lirMi i.I tada'ngi <[a'odi l! stl'l.sg.agAii. 
 Ga'-iL.u lI x.uti'sLlxagtlgAii. Gaiii Lgu g.a l! gig.a'ogial-lina'-i 
 ga'og.AfigAii. Gio'iiluio l! ni-isda'l qa'odihao gia'gu I'sLina l! 
 qe'xagAu. Dala'-i gug.oyu'AiigAn. 
 
 Gien gut iJ I'.sdi qa'odi Lfigoag.a iiAfi xA'ldAfia gfi'vifigifigAn. 
 Qafi sg.fi'nag.wa-i gl 1a kiiigfi'iigAn. Dala'-i V giiix.uaiga'-i 
 hao r gifisu'gAn, Qa'odi 1' x.ilgtl'g.ada-i gafia'xAn qIa'gu.stA 
 kwe"g.ax.idigAn. 
 
 Gafiri'xAiihao i.! nida'ogAn. G.e'gixAii l! Luda'oiJxagilgAn. 
 Dag.ala'-ig.a gA stA l! i'djifi gii l! qa-idjQ'L!xagAn. Ga'-igu l! 
 iiaxfi'n qa'odi Tcla'al g.a l! I'djin. 
 
 A'hao Lan a'sira-i u'.c'ida. 
 
110 BUREAU OF AMERLCAN ETHNOLOGY Lbi' 
 
 ENGLISH TRANSLATIONS 
 Raven Traveling 
 
 [Told by John Sky of Those-born-at-Skedans] a 
 
 Over this island * salt water extended, they say. Raven flew about. 
 He looked for a ])lace upon which to sit. After a while he flew away 
 to sit upon a flat rock which lay toward the south end of the island. 
 All the supernatural creatures lay on it like Geno',^ with their necks 
 laid across one another. The feebler supernatural beings were 
 stretched out from it in this, that, and every direction, asleep. It 
 was light then, and yet dark, they say. 
 
 [Told by Job Moody of the Witch Peoples] 
 
 The Loon's place* was in the house of NAfiki'lsLas. One day he 
 went out and called. Then he came running in and sat down in the 
 place he alwa3's occupied. And an old man was lying down there, but 
 never looking toward him. By and by he went out a second time, 
 cried, came in, and sat down. He continued to act in thi,5 manner. 
 
 One day the person whose back was turned to the Are asked: " Why 
 do you call so often?" "Ah, chief, I am not calling on my own 
 account. The supernatural ones tell me that they have no place 
 in which to settle. That is why I am calling." And he said: "I will 
 attend to it (literally, 'make')." 
 
 [Continued by John Sky] 
 
 After having flown about for a while Raven was attracted bj^ the 
 neighboring clear sky. Then he flew up thither. And running his 
 beak into it from beneath he drew himself up. A flve-row town la}^ 
 there, and in the front row the chiefs daughter had just given birth 
 to a child. In the evening they all slept. He then skinned the child 
 from the foot and entered [the skin]. He lay down in its place. 
 
 On the morrow its grandfather asked for it, and it was given to him. 
 He washed it, and he put his feet against the baby's feet and pulled 
 up. He then put it back. On the next day he did the same thing 
 and handed it back to its mother. He was now hungry. The}' had 
 not begun to chew up food to put into his mouth. 
 
 One evening, after they had all gone to bed and were asleep. Raven 
 raised his head and looked about upon everything inside the house. 
 All slept in th(» same position. Then by wriggling continually he 
 
 a The first SIX of these stories belong to one series and are said to have been formerly recounted at 
 Skedans in the same order. 
 
swANToN] HAIDA TEXTS AND MYTHS 111 
 
 loosened himself from the cradle in which he was fastened and went out. 
 In the corner of the house lived a Half-rock being', '^ who watched 
 him. After she had watched for a while he came in, holdinj^ some- 
 thing- under his blanket, and, pushing aside the fire which was always 
 ke])t l)urnino- before his mother, he dug a hole in the cleared place 
 and emptied what he held into it. As soon as he had kneaded it 
 with the ashes he ate it. It gave forth a popping sound. lie laughed 
 while he ate. She saw all that from the corner. 
 
 Again, when it was evening and they were asleep, he went out. 
 After he had been gone for a while he again brought in soniething 
 under his blanket, put it into the ashes and stirred it up with them. 
 He poked it out and laughed as he ate it. From the corner of the house 
 the Half-rock one looked on. He got through, went back, and la}' 
 down in the cradle. On the next morning all the five villages talked 
 about it. He heard them. 
 
 The inhabitants of four of the tive towns had each lost one eye. 
 Then the old woman reported what she had seen. "- Behold what that 
 chief's daughter's child does. Watch him. As soon as they .sleep he 
 stands up out of himself." His grandfather then gave him a marten- 
 skin blanket, and they put him into the cradle. At his grandfather's 
 word some one went out. "Come to sing a song for the chief's 
 daughter's baby outsi-i-ide, outsi-i-ide." As they sang for him one in 
 the line, which extended along the entire village front, held him. By 
 and b}' he let him fall, and they watched him as he went. Tuining 
 around to the right as he went, he struck the water. 
 
 And as he drifted about he cried without ceasing. By and by, 
 wearied out with crying, he fell asleep. After he had slept a while 
 something said: "Your mighty grandfather says he wants you to 
 come into his house." He turned around quickly and looked out from 
 under his Idanket, but saw nothing. Again, as he floated about, some- 
 thing repeated the same words. He looked quickly around toward it. 
 He saw nothing. The next time he looked through the eyehole in his 
 marten skin. A pied-billed grebe came out from under the water, 
 saying "Your mighty grandfather invites you in," and dived innne- 
 diately. 
 
 He then got up. He was floating against a kelp with two heads. 
 He stepped upon it. Lo! he stepped upon a house pole of rock hav- 
 ing two heads. He clim))ed down it. The sea was just as good as 
 the world above/' 
 
 He then stood in front of a house. And some one called him in: 
 " Knter, my son. Word has arrived that you come to borrow some- 
 thing from me." He then went in. An old man, white as a sea gull, 
 sat in the rear part of the house. He sent him for a box that hung in 
 the corner, and, as soon as he had haiuled it to him, he successively 
 pulled out Ave boxes. And out of the innermost box he handed him 
 
112 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 two cylindrical objects, one covered with shining spots, the other 
 black, saying- " I am 3 ou. That [also] is you." He referred to some- 
 thing blue and slim that was walking around on the screens whose 
 ends point toward each other in the rear of the house. And he said 
 to him: "■ liay this round [speckled] thing in the water, and after 
 you have laid this black one in the water, bite off a part of each and 
 spit it upon the rest." 
 
 But when he took them out he placed the black one in the water 
 first and, biting off part of the speckled stone, spit it upon the rest, 
 whereupon it bounded off. Because he did differently from the way 
 he was told it came off. He now went back to the black one, bit a 
 part of it off* and spit it upon the rest, where it stuck. Then he bit 
 off" a part of the pebble with shiny points and spit it upon the rest. It 
 stuck to it. These were to be trees, the}^ say.^ 
 
 When he put the second one into the water it stretched itself out. 
 And the supernatural beings at once swam over to it from their places 
 on the sea. In the same way Mainland** was finished and \'a,y quite 
 round on the water. 
 
 He floated first in front of this island (i. 0., the Queen Charlotte 
 islands), they say. And he shouted landward: " Gu'sga wag.elai'dx.An 
 ha-o-o" (Tsimshian words meaning "Come along quickly") [but he saw 
 nothing]. Then [he shouted]: " Ha'lA gudAna'ii Ig.a'gin gwa'-a-a" 
 (Haida equivalent of the preceding). Some one came toward the water. 
 Then he went toward Mainland. He called to them to hurry, [saying] 
 "Hurry up in your minds," but he saw nothing. He spoke in the 
 Tsimshian tongue. Then one with an old-fashioned cape and a paddle 
 ovei his shoulder came seaward. This is how he started it that the 
 Mainland people would be industrious. 
 
 Pushing off again toward this country, he disembarked near the 
 south end of the island. On a ledge a certain person was walking. 
 Toward the woods, too, among fallen trees, walked another. Then 
 he knocked him who was walking along the shore into the water. Yet 
 he floated, face up. When he again knocked him in the same thing 
 was repeated. He was unable to drown him. This was because the 
 Ninstints people were going to practise witchcraft. And he who was 
 walking among the trees had his face cut by the limbs. He did not 
 wipe it. This was Greatest-crazy-one (Qona'fi-sg.a'na), they say. 
 
 He then turned seaward and started for the Heiltsuk coast (Ldjin),^ 
 As he walked along he came to a spring salmon that was jumping 
 about and said to it: "Spring-salmon, strike me over the heart." 
 Then it turned toward him. It struck him. Just as he recovered 
 from his insensibility it went into the sea. Then he built a stone 
 wall close to the sea and behind it made another. When he told it to 
 do the same thing again the spring salmon hit him, and, while he was 
 on the ground, after jumping along for a while, it knocked over the 
 
swANTONl HAIDA TEXTS AMD MYTHS 113 
 
 nearer wall. But while it was yet inovinj;- alonj*- inside the farther 
 wall he got up, hit it with a clul), killed it, and took it up.'" 
 
 He then called in the crows to help him eat it. Thev made a tire 
 and roasted it [on hot stones]. He afterward lay down with his hack 
 to the tire. He told them to wake him when it was cooked. He then 
 overslept. And they took everything ofi" from the fire and ate. They 
 ate everything. They then poked some of the salmon between his 
 teeth. And he awoke after he had slept a while and told them to take 
 the covering oti' the roast. And the}" said to him : •' You ate it. After 
 that 3'ou went to sleep."" " No, indeed, you have not taken the cover- 
 ings oflf yet." " Well, poke a stick between your teeth." He then 
 poked a stick between his teeth. He poked out some from his teeth. 
 He thereupon spit into the crows' faces and said: "Future people 
 shall not see you flying about looking as you do now ." They were 
 white, they sa}", but since that time they have been black. 
 
 And walking awa}' from that place he sat down near the end of a 
 trail. After he had wept there for a while some people with feathers 
 on their heads and gambling-stick bags on their backs came to him 
 and asked him what the matter was. "Oh, my mother and my 
 father are dead. Because they told me 1 was born [in the same place] 
 as you I wander about seeking you." The}" then started home with 
 him. Lo, they came to a house. Then they made him sit down. 
 One of the men went around behind the screens by the wall passage. 
 After staying away for a while [he came in and] his legs were wet. 
 He brought a salmon with its back just broken. They rubbed white 
 stones against each other to make a fire. Near it they cut the salmon 
 opeli. They put stones into the fire, roasted the salmon, and, w hen it 
 was cooked, made him sit down in the middle. There they ate it. 
 These were the Beavers, they say. They were going out to gamble, 
 but turned back on account of him. 
 
 One of them again went behind the screens. He brought out a dish 
 of cran})erries, and that, too, they finished. Again he w^ent in. He 
 brought out the inside parts of a mountain goat, and they divided 
 them into three portions, and made Raven's portion big. Then they 
 said to him: "You had better not go awa3\ Live with us always." 
 They then put their gambling-stick bags upon their backs and started off. 
 
 When it was near evening they came home. He was sitting in 
 the place [where they had left him]. Again one went in. He again 
 brought out a salmon. They steamed it. And they also brought out 
 cranberries. They also brought out the inside parts of a mountain 
 goat. After they had eaten they went to bed. On the next day, early 
 in the morning, after they had eaten three sorts of food, they put the 
 gambling-stick bags upon their backs and started oft" again. 
 
 He then went behind the screen. Lo. a lake lay there. From it 
 a creek flowed away in which was a tish trap. The ftsh trap was so 
 17i;i7— No. 2l»— 05 8 
 
114 BUREAU OF AMERICAN ETHNOLOOY [bui,l.-9 
 
 full that it looked as if some one were shaking- it. There were plent}^ 
 of salmon in it, and in the lake very many small canoes were passing' 
 one another. Several points were red with cranberries. Len " and 
 women"'s songs '" resounded. 
 
 Then he pulled out the fish trap, folded it together, and laid it 
 down at the edge of the lake. He rolled it up with the lake and house, 
 put them under his arm, and pulled himself up into a tree that stood 
 close b} . They were not heavy for his arm. 
 
 He then came down and straightened them out. And he lighted a 
 fire, ran back quickly, brought out a salmon, and cooked it hurriedly. 
 He ate it (juickiy and put the fire out again. Then, sitting beside it, 
 he cried. 
 
 As he sat there, without having wiped away his tears, they came 
 in. "Well, why are you cryingT' "1 am crying because the fire 
 went out some time ago." They then talked to each other, and one 
 of them said to him: "That is always the way with it." 
 
 They then lighted the fire. One of them brought out a salmon 
 from behind [the screens] and they cut it across, steamed, and ate it. 
 After the}" had finished eating cranberries and the inside parts of a 
 mountain goat they went to bed. The next morning, very early, after 
 they had again eaten the three kinds of food, they took their 
 gambling-stick bags upon their backs and went off. 
 
 He at once ran inside. He brought out a salmon, cooked it, and 
 ate it with cranberries and the inside parts of a mountain goat. He 
 then went in and pulled up the fish frap. He flattened it together 
 with the house. 
 
 After he had laid them down he rolled the lake up with them find 
 put all into his armpit. He pulled himself up into a tree standing 
 beside the lake. Halfway up he sat down. 
 
 And after he had sat there for a while some one came. His house 
 and lake were gone from their accustomed place. After he had looked 
 about the place for some time he glanced up. Lo, he (Raven) sat 
 there with their property. Then he went back, and both came toward 
 him. They went quickly to the tree. They began working upon it 
 with their teeth. When it began to fall, he (Raven) Avent to another 
 one. When that, too, began to fall he sat down with his [burden] 
 on one that stood near it. After he had gone ahead of them upon 
 many trees in the same wa}^ the\^ gave it up. They then traveled 
 about for a long time, they sa3^ After having had no place for a 
 long time they found a lake and settled down in it. 
 
 Then, after he (Raven) had traveled around inland for a while, he 
 came to a large open place. He unrolled the lake there. There it 
 lay. He did not let the fish trap or the house go. He kept them to 
 teach the Seaward (Mainland) people and the Shoreward (Queen Char- 
 lotte islands) people, they say. 
 
««'ANT()N] HATHA TP:XTS AND MYTHS 115 
 
 ^\'hile he was walking- alon^- near the edj^e of the water [he saw] 
 a part of some creature lookiiii;- like a woman stickinj^ out of the 
 water at the mouth of LaloT'nii.'' He was fascinated b}' her, made 
 a canoe, and went to her. When he <rot near she went under the 
 water in front of him. Aft(M- he had made a canoe of something 
 ditl'erent he went to hei- again. When he got near to her she sank 
 into the water. He made one of something still different. Again she 
 sank into the water ))efore him. 
 
 Now, after he had searched about for a while, he opened a wild pea 
 (xo'ya Lu'g.a, "Raven's canoe") with a stick and went out to her in 
 it. When he came near to get her that time she did not go under 
 the water. He came alongside of her and took her in. She wore a 
 dancing skirt and dancing leggings. He then got the canoe ashore, 
 untied her dancing leggings and dancing skirt, and wiped her all over. 
 He ran to the woods, got a tcfi'lg.a,'* and drew it over her for a 
 blanket. 
 
 He then launched the canoe and put her in it, and they started 
 landward. '■' He set her ashore on the west arm of Cumshewa inlet 
 (G.a'oqons) and also took out the house for her, but kept the iish trap 
 in his armpit. He did so because he was going to teach [some one] 
 about it. 
 
 He then went back again. After lie had passed along Seaward land 
 (the mainland) in his canoe for some time, behold, a person came along 
 b}- canoe. The hair on the top of his head was gathered in a pointed 
 tuft. And he (Raven) held his canoe off at arm's length for a while. 
 The canoe was full of hair seal. Then he questioned him: "Tell me, 
 where did 3'ou gather the things you have V^ "" Why, there are plenty 
 of them'' [he replied], and he picked up his hunting spear. After 
 he had looked between the canoes he speared something. He pulled 
 out a hair seal. " Look in'' [he said], and he (Raven) looked in. He 
 could see nothing. " I sa}, I am this way (i. e., have bad eyesight) 
 because a clam spit upon me. Since then I have been unable to see 
 anything."' He then stretched his head over. He stretched it to 
 him. And, having pulled a blood clot out of his eye with his finger 
 nails, he put it back again. He used bad words to him, therefore he 
 did not take it out for good. Now, he (Raven) treated him well. He 
 made many advances to him, but he could not get [what he wanted] 
 and started off*. 
 
 After he had gone along for some time, lo. Eagle "^ was coming; 
 and he said to him: " Omirade, I have been drinking sea water. You, 
 too, had better drink sea water." And he drank some in his sight. 
 At once he defecated as he went along. Then Eagle, too, drank 
 some. He also defecated as he went, and he said: " Cousin, come, let 
 us build a tire." " Wait, I am looking for the place." Then Eagle 
 pulled a water-tight basket out from under his armpit and drank from 
 
116 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 it. At once what he had drunk .spurted from hi.s mouth as he went 
 along. After they had gone along for a while the}^ landed upon 
 certain flat rocks extending into the sea. 
 
 Then Raven went up flrst and lighted a tire. He again watched 
 Eagle as he kept taking out his basket and drinking water. He 
 intended to take it, but he did not have an opportunity. Eagle also 
 let the contents of his stomach run into the ground, and they went out 
 of sight. Then he (Raven) took a walk. " I am going to drink," he 
 said, and passed into the woods. Having taken roots and put root 
 sap into the hat he wore, he went to him. While coming back he 
 drank of it on the way. And he asked Eagle to taste it. He handed 
 it to him. He looked into it. He sniffed at it. ''Tell me, cousin, 
 why does your water smell like pitch f "Well, cousin, the water 
 hole was in clay." 
 
 He then broke oft' tips of Ijranches from a hemlock that had clusters 
 of twigs sticking out all round them and gave them to him. "Cousin, 
 put these upon the fire.'' And he put them upon th^ fire. Wa-a-a, 
 it burned brightly. And after he had done this a while, lo, Eagle 
 pulled out his basket. As soon as he saw that, he (Raven) ran to the 
 end of a clump of limbs and stepped heavily upon it to l)reak it. 
 "Clump of branches, fall down, fall down" [he saidj, and it })roke 
 and was coming down. Then he said to Eagle, " Hukukukuk." '^ 
 Eagle ran from his water in terror. 
 
 Then Raven put on his feather (;lothing and flew away with it. 
 Eagle, too, put on his feather clothing and flew after him. He tried 
 to hook his claws into him, and water was jerked out of [the basket]. 
 As this happened the salmon streams were formed. Eagle gave up 
 the pursuit, and he (Raven) contiiuied scattering water out of his 
 mouth. After a while he emptied the last wdiere he had stretched out 
 the first [lake]. He treated this island in the same manner. After 
 that he emptied [the last] at the head of Skeena.^** 
 
 Eagle was also called Lil'g.alAm.'" 
 
 Raven finished this. He then traveled northward. After he had 
 traveled for a while he came to where a village lay. He then put 
 himself in the form of a conifer needle into a water hole behind the 
 chief's house and floated about there awaiting the chief's daughter. 
 
 The chiefs child then went thither for w-ater, and he floated in the 
 water that she dipped up. She threw this out and dipped a second 
 time, but he was still there. And when close to her he said: "Drink 
 it." 
 
 Not a long time after that she became pregnant. Then she gave 
 birth [to a child], and its grandfather washed the child all over and 
 put his feet to its feet. It began to creep about. After it had crept 
 about for a while it cried so violently that no one could stop it. 
 "Boo hoo, moon," it kept saying. After it had tired them out with 
 
swantonI HAIDA texts AND MYTH« 117 
 
 its crviiiii' tlu'v stopped up the smoke hole, and, havinj«- pulled one box 
 out of another four times, they g'ave it a round thinjj;-. There came 
 lig-ht throuohout the house. After it had pla3'ed with this for a while 
 it let it go and again started to or}-. "' Boo hoo, smoke hole,"' it cried. 
 The}' then opened the smoke hole, and it cried again and said: ''Boo 
 hoo, more." And they made the space larger. Then he flew away 
 with it. Marten^" pursued him below. Tri'LAtg-a'dAla,-" too, chased 
 him above. They gave it up and returned. 
 
 lie then put the moon into his armpit. And, after he had traveled 
 about for a while, he came to where Sea-gull and Cormorant sat. 
 He made them quarrel with each other. And he said to Cormorant: 
 "People tell me to l)race myself on the ground with my tongue this 
 way [when fighting]." He then did it, and [Raven] went quickly to him. 
 He bit otf his tongue. 
 
 Then he made it into an eulachou. And he put on his cape and 
 rubbed this all over it, and he rubbed it on the inside of the canoe 
 as well. Then he also put rocks in and went in front of Qadadja'n.^' 
 And he entered his house. ''Hi, I, too, have become cold." 
 Qadadja'n was lying with his back to the tire and, looking toward 
 him, saw his canoe, covered with slime, lying on the water as if full. 
 He then became angry and pulled the screen down toward the fire. 
 Eulachon immediately poured forth. He then threw the stones out 
 out of the canoe and put them into it. When it was full, he went 
 ofl' with them. 
 
 After he had distributed the eulachon along the mainland in the 
 places where they now are and had put some in Nass inlet, he left a 
 few in the canoe. 
 
 He then placed ten paddles under these, of which the bottom one 
 had a knot hole running through it. And he shouted landward to 
 where a certain person lived. She then brought out a basket^'' on her 
 back, and he said to her: "Help yourself, chief tainess." After she 
 had put them into [the basket] a while, and her basket was nearly full, 
 he stepped upon a stalk of Iqea'ma^* which he had provided and said: 
 "A-a-a, I feel my canoe cracking." He then pushed it from the land, 
 and when she stretched out her arm for more [eulachon] he pulled out 
 the hairs under her ai'mpit. 
 
 Fern-woman (SnAndjfi'n-djat) at once called for her sons. Both her 
 sons knew how to throw ol)jects by means of a stick, they say.'"' He 
 immediately fled. And one of them shot at him and l)roke his paddle. 
 And after they had broken ten he paddled with the one that had a 
 knot hole. When they shot after him again he said "Through the 
 knot hole," and through the knot hole went the stone. Thus he was 
 saved. He had dextei'ously got her armpit hair. 
 
 He then left the canoe. He came to a shoie opposite some people 
 who were Ashing with flsh rakes in Nass. And he said: "' Hallo, 
 
118 BUREAU OF AMEKICAN ETHNOLOGY [bull. 29 
 
 throw one over to me. I will give 3^011 light." But they said: "■ Ha 
 ha'-a-a, he who is speaking is the one who is always playing tricks." 
 He then let a small part shine and put it awaj^ again. They forth- 
 with emptied their canoe in front of him several times. 
 
 He then called a dog and said to it: "Shall 1 make (or ordain) four 
 moons? " The dog said that would not do. The dog wanted six. He 
 (Raven) then said to him: "What will you do when it is spring?" 
 "When I am hungry I will move m}^ feet in front of my face." And 
 he made it as he (the dog) told him to do, they say. 
 
 He then bit off a part of the moon. After he had chewed it for a 
 while he threw it up [into the sky]. "Future people are going to see 
 you there in fragments forever." He then broke the moon into halves 
 by throwing it down hard and threw [half of] it up hard into the air, 
 the sun as well. 
 
 Thence he traveled northward. The smoke of House-point was 
 near him. He then pulled off his hair ribbon and threw one end of it 
 over here. He at once ran across on it. And he walked about the 
 town, peering in [through the cracks]. The wife of the town chief of 
 House-point had given birth to a child. And he waited until evening. 
 Then, at the time when they went to bed, he entered [the child's] skin 
 and himself became newly born. 
 
 Every morning they washed him, and his father held him on his 
 knee. After a while his aunt came down to the fire. They handed 
 him to his aunt. After she had held him for a while he pinched her 
 teats. "Ha'oia," she said. "Why do you say that, L.a?"~* " Why, 
 he nearly fell from me." The town chief was named "Hole-in-his- 
 fin," and his nephew was named "Fin-turned-back." 
 
 After a while he thought: "I wish the village children would go 
 picnicking. " And on the next day the children of the town went picnick- 
 ing. They brought along all sorts of good food. And his aunt brought 
 him to the same place. When they had played for a while they went 
 away. After they had all gone his aunt sat there alone. He looked 
 about, entered his own skin quickly, and seized his aunt. And his 
 aunt said: "Do not take hold of me. I am single because your father 
 is going to eat my gifts." ^^ 
 
 Then, as soon as she started off, he became a baby again. His aunt 
 was crying and as she went had it on her mind to tell what had hap- 
 pened. He wished his aunt would forget it when she went in. And 
 she went in. After her brother had looked at her a while he asked: 
 "What is the cause of those tear marks?" " Why, I discovered him 
 eating sand. That is why I am crying." 
 
 He then started along by the sea and, having punched holes in the 
 shells brought up by the tide, he made two dancing rattles. And he 
 ran toward the woods. He took grave mats, frayed out the ends, and 
 fastened shells upon these. He made them into a dancing skirt. And 
 
8WANTON] HAIDA TEXTS AND MYTHS 119 
 
 he said to the ghost: ''Are you awake ? " It got up for him, and he tied 
 the dancing- skirt upon it. He also put the rattle into its hand. And 
 he said to it: " Walk in front of the town. When you reach the mid- 
 dle wave the rattle in front of yon toward the houses. A deep sleep 
 will fall then upon them." 
 
 Now it began to dance, they say. When it wav^ed the rattle toward 
 the town, just as he had told it to do, they began to uuun))le in their 
 sleep. They had nightmares. He then went into the first house and, 
 roughly pulling out a good-looking woman, lay there with her. And 
 he entered the next one. There, too, he lay with somebody. As he 
 went along doing this he entered his father's house, went to where 
 his aunt slept, and lay with her. 
 
 And a certain old woman living in the house corner did not have a 
 nightmare. She had been observing the chief's son in the cradle come 
 out of himself. Then he w^ent out again. After he had been away for 
 a while he came in and lay down to sleep in the cradle. He made the 
 ghost lie down again. 
 
 The town people told one another in whispers that he had lain with 
 his aunt, and his mother, Flood-tide- woman, as well. This went on for 
 a while; then, all at once, there was an outbreak. Then they drove 
 Flood-tide-woman away with abusive language. Her boy, too, they 
 drove off with her with abusive words. She was the sister of Great- 
 breakers,-** belonging to the Strait people, they say. 
 
 And the}' came along in this direction (i. e., toward Skidegate). 
 After they had come along for a while the}^ found a young sea otter 
 opposite the trail that runs across Rose Spit (G.o'lgustA). His mother 
 then skinned it and sewed it together. Now she stretched it and, hav- 
 ing scraped it, laid it out to dry. When it was dried she made it into 
 a blanket for her son. He was NAnki'lsL.as-lina'-i,^" they say. 
 
 And after they had traveled for a while she stood with her child in 
 front of her brother's house. By and by somebody put his head out. 
 " Ah, Flood-tide-woman stands without." " N-n-n, she has done as 
 she always does (i. e., been unfaithful to her husband), and for that 
 reason comes back again," said her brother. And again he s])oke: 
 " With her is a boy. Come, come, come, let her in." 
 
 Then she came in with her son. And her brother's w ife gave them 
 something to eat. By and by he asked of her: " Flood-tide-woman, 
 what are you going to name the child?" And she moved her hand 
 over the back of her head. She scratched it [in embarrassment]. 
 " Wh}-, I am going to name your nephew NAfiki'lsLas-Hna'-i.'' As 
 she spoke she held back her words hesitatingly. '* I tell you. name him 
 differently, lest the supernatural beings who are afraid to think of 
 him (the bearer of that name) hear that a common child is so called." 
 
 While she was staying with her brother her child walked about. He 
 banged the swinging door roughly. '" Flood-tidc-woman, stop that 
 
120 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 child from continually opening- the door in that way." "Why, chief, 
 I never can stop him." " Just hear what she says. What a common 
 child is continually doing- the supernatural beings ever fear to do.'' 
 On another day, while Great-breakers was lying- down, he banged 
 the door again. He said to the mother: "' Flood- tide- woman, a 
 common child is doing the same thing again. Try to stop him." 
 " Why, chief, I can never stop your slave nephew." 
 
 And where he was sitting with his mother by the lire, on the side 
 toward the door, right there he defecated. And his uncle's wife made 
 a pooping sound at him. " I shall indeed go with that husband's 
 nephew," he heard his uncle's wife say.^" 
 
 On the next da}^, very, ver}^ early in the morning, he started off. 
 After he had gone along for some time he came to some persons who 
 burst into singing sweet songs and danced. The}" then asked him: "Tell 
 us, what are you doing hereabout?" " I am gathering woman's medi- 
 cine." " Well, what do you call woman's medicine? Is woman's medi- 
 cine each other's medicine?" "Yes; it is each other's medicine." 
 Those women chewed gum as they sang. Then one of these gave him 
 a piece. "This is woman's medicine." And one of them gave him 
 directions: " Now, when you enter the house, pass round to the right. 
 Chew the gum as you go in. And when your uncle's wife asks it of you, 
 by no means give it to her. Ask of her the thing her husband owns. 
 When it is in j^our hands give the gum to her." And he went away 
 from the singers. When he entered the gum stuck out red from his 
 mouth. Then his uncle's wife said to him: " I sa}^, NAfiki'lsLas-Jina'-i, 
 come, give me the gum." He paid no attention to her. He then sat 
 down beside his mother, and to his mother he said: "Tell her to give me 
 the thing my uncle owns. I will then give her the gum." Then his 
 mother went to her. She told it her. And to her she gave something 
 white and round. He then handed her the gum. While his uncle's wife 
 chewed it and swallowed the juice he saw that her mind was changed. 
 
 Some time after that his fathers^' went b^^on the sea. And he said 
 to a dog sitting near the door: " NAfiki'lsLas-Hna'-i says he desires the 
 place where his fathers now are to dry up and leave them." And 
 immediately it went out and said so. The tide left them high and dry, 
 and the}^ were in great numbers. They made a scraping sound in their 
 efforts to move. He then said to his mother: "1 say, go and pour water 
 upon my fathers." She then went down to them, and she did not look 
 upon her husband. She poured it only upon Fin-turned-back. And he 
 went to his mother and told her to pour water upon his father. She 
 acted as if she did not hear his voice. They were going to the super- 
 natural beings of Da'osgen ^^ to buy a whale, the}^ sa3^ 
 
 Then he came in and said to the dog again: "Go and say, ' NAfiki'- 
 IsLas-lina'-i says he desires the tide to come in to his parents.'" He 
 then went out quickly and said it. X.u-u-u-u-u (noise of the waves 
 coming in), and they at once were moving along far off' on the water. 
 
swANTON] HA IDA TEXTS AND MYTHS 121 
 
 And, after they had been i^one a while, they returned to that place. 
 And again he said to the dog: '"'Go and say, "NAfiki'lsLas-lifia'-i says 
 he wishes his parents to leave something- for him."' He then went out 
 quickly and said so. Something black was sent to one end of the town. 
 He went thither. A whale Hoated there. 
 
 After he had made a house of hemlock boughs he shot all kinds of 
 birds there. By and by a l)ufflehead came and ate of the whale. He 
 then wanted it. And he aimed just above the top of its head. When it 
 flew it struck its head. He then skinned it and entered [the skin]. 
 And he wished for a heavy swell, and it became rough, and he walked 
 toward the water. And when a wave came toward him he quickly 
 dived under it. After he had done the same thing repeatedly he flopped 
 up from the water, took the skin ofl', and dried it in his branch house. 
 He thus came to own it, they say. He kept it in the fork of a tree. 
 
 After he had shot there all kinds of birds something blue and slen- 
 der came and ate of it. It flew down from above. It ate sitting upon 
 it. He then shot it. He shot [only] through its wings. He (Raven) 
 was sad. And on the next day, early in the morning, he entered his 
 branch house. After he had sat there for a while it again came down 
 from above, making a noise as it came. And after it stood upon it and 
 had begun to eat he shot it. The arrow again passed quickly through 
 its wings. His mind was sad. 
 
 And on the next day, very early in the morning, he again went into 
 the branch house. It came l)y and by and ate. And he now shot over it. 
 As it started to fly it was struck in the head. He then went down to 
 get it. He brought it into the })ranch house. 
 
 When he had skinned it, he entered it. He then flew^ up. After 
 he had flown for a while he turned quickly and came down. He 
 then ran his beak into a rocky point at the end of the town. At the 
 same time he cried out: " G.ao" (Raven's croak). Though the rock 
 was strong, he split it by his voice. After he had dried it in the 
 branch house he put it where he kept the butflehead. 
 
 He then started ofl", they say. He went in and sat down by the side 
 of his mother. By and by his aunt said to her husband: " Why do 
 you remain seated so long? Go and hunt," she said to him. And 
 they l)i'ought out a war spear and a box of arrows, and they put pitch 
 on [the coi-d wound round the arrow point] for him. And at midnight 
 ho went ofl' in a canoe, and his place was vacant in the morning. 
 
 He (Raven) then went out and stood up out of himself (i. e., changed 
 himself). He put on two sky Idankets and painted his face. And, as 
 soon as he entered, his uncle's wife turned her head. He went around 
 behind the screens. And, after some time had passed, it thundered 
 on the underground side of the island. 
 
 And her husband came back and asked his wife: '' My child's mother, 
 what noise was that, sounding like the on<» that is heard when I go to 
 
122 BUREAU OF AMERICAN ETHNOLOGY [buli..29 
 
 bed with you?" And she hiuohed and said: ''Why. I guess I am the 
 same with NAnki'lsLas-iina'-i, your nephew." 
 
 On the next day, early in the morning-, Great-breakers sat in the 
 place where the lire was. On the top of the chiefs hat (dadji'fi skil) 
 that he wore a round lieck of foam swirled rapidly, NAfiki'lsLas- 
 lina'-i began to look around. And he went out, got his two skins, 
 put on his two sky blankets, and came in. His uncle had his hair tied 
 in two braids. Something on his head began turning around very 
 rapidly. 
 
 Then a strong current of sea water poured from the corner of the 
 house. And he put his mother in his armpit, quickly entered his 
 bufflehead skin, and swam about in the current. He dived many 
 times and again swam about. And when the sea water came up to the 
 roof of the house he floated out with it through the smoke hole. 
 
 He then quickly entered the raven's skin. He at once flew up. 
 He then ran his beak into the sky. And his tail was afloat on the 
 water. Then he kicked against the water. "Enough. You, too, 
 belong to me." There it stopped (lit., ''came to a point"). It })egan 
 to melt downward. 
 
 And he looked down. The smoke of his uncle's house looked pleas- 
 ing. He then became angry with him, at the sight, and started to 
 fly down. After he had flown for a while he ran his beak into it from 
 above, cr3nng as he did so, "G.ao." "Oh, you shall own the title of 
 Chief -of-chiefs (Ki'lsLekun)" [said his uncle]. 
 
 He then became what he had been before. He entered with his 
 mother. From that time he often set out to hunt birds. When he 
 came in one day he said to his mother: "Mother, Qi'iigi*" says he is 
 coming to adopt me." And his uncle said to her: "QIa'la idja'xAn,** 
 Flood-tide-woman, stop that child from talking. We are, indeed, fit 
 to be adopted." 
 
 After this had hai)pened many times they saw something wonderful, 
 they say. Poeple came dancing on ten canoes. He then went out, put 
 on two sky blankets, and walked around on the retaining planks. 
 Said his uncle: " What he brought on by his talking has happened. 
 I w^onder how we are going to supply people and food." 
 
 And, after he had walked about for a while, he kicked upon the 
 ground in the front part of the house on the right side. There the 
 ground cracked open. Out of it one threw up a drum from his 
 shoulder. They came pouring out. He went to the other side as 
 well. There he also kicked. "Earth, even, become people" [he said]. 
 Thence, too, one threw up a drum from his shoulder. And he did the 
 same thing to the ground in one of the rear corners. Out of that, 
 too, some one threw up a drum from his shoulder. He did as before 
 on the other side. And they danced in four lines toward the l)each. 
 Out of his uncle's house Tsimshian, Haida, Kwakiutl, Tlingit [came] 
 
swAMoN) HAIDA TEXTS AND MYTHS 128 
 
 sinking- ditfereiit songs/'' Yet his uncle said [sarcastically]: "We 
 shall indeed have lots to eat.'" They sat down in lines, and around 
 the door was a crowd to serve the food. 
 
 Then NAfiki'lsLas-Jina'-i said: "Now go to my sister Si'ndjugwafi 
 to get food for nie."-"" Ami a crowd of young men went to get it. 
 They came back with silver salmon and cranberries. And [he said]: 
 "(jo to Yal-kliifi'ng.o,-'' too, to l)eg some for me." Her house was also 
 full of silver sahnon, cranberries, and sockeye salmon. The}' also 
 brought some from the woman at the head of Skidegate creek,** and 
 they brought some from the woman at the head of QIa'dAsg.o creek. 
 It mounted up level with the roof. The distribution of food was still 
 going on when daylight came. On the nei>ft day, too, and on the next 
 day [it went on]. At the end of ten days they went off in a crowd. 
 These [days] were ten winters, they say. 
 
 And he went off' with his father Qi'ngi. Soon after they arrived at 
 his village he invited the people to come. He called them for a feast. 
 He (NAilki'lsLas) did not eat the smallest bit. And on the next day he 
 called them in to a feast for his son. Again he did not eat. Two big- 
 bellied fellows had come in. People took up cranberries by the box, 
 and when one of these opened his mouth they emptied a boxful into 
 it. They also emptied boxes into the mouth of the other. 
 
 On the next da}' his father invited them again, and they (the big-bel- 
 lit's) came in and^ stood there. And again cranberries were emptied 
 into their mouths. Then NAfiki'lsLas went quickly toward the end of 
 the town. As he was going along he came to open ground where cran- 
 berries were being blown out. He stopped up this hole with moss, 
 and he did the same to another. After he had entered he questioned the 
 big-l)ellied ones, who stood near the door: "I say, tell me the reason 
 why you eat [so much]." " Don't ask it, chief. We are always afflicted 
 in this way." "Yes; tell me. When my father calls in the people, 
 and you are going to eat, if you do not tell me I will make you always 
 full." "Well, chief, sit close to me while I tell you. Early in the 
 morning take a bath, and when you lie down [after it] scratch your- 
 self over your heart, and when scabs have formed on the next day 
 swallow th«Mn." 
 
 He did at once as he was told. After he had sat still for a while [he 
 said]: " Father, I have become hungry." Upon this his father sent to 
 call the people. [The big-bellied persons] again came in and stood 
 there. Again was [food] emptied into their mouths. It did them no 
 good. And he again became hungry. He again called them in. Day 
 after day, for many days,' he called them in. One day he went out 
 [to defecate]. They saw him eating the cranberries that had floated 
 ashore u])()n the beach [from peoples" dung]. Thereupon they shut 
 the door upon him. 
 
124 BUREAU OF AMERICAK ETHNOLOGY [biu.i . 29 
 
 He now started off. B\' and 1)}^ he came [back] and sat behind hi« 
 father's house. " Father, please let me in." They did not want him. 
 " Father, please let me in, 1 will put grizzly bears upon you. I will 
 put mountain goats upon you."^'' He offered him all the mainland 
 animals. "No, chief, nw son, they might wake me up by walking 
 over me." 
 
 He then began to sing a certain song. He beat time ])y striking his 
 head against the house. The house began to fall over. And at that 
 time he nearly let him in, they say. And when he went aw^iy they 
 snatched off from him the black bear and marten [skins] he wore. 
 
 That time he went away for a long period. B}^ and by they saw 
 him floating on the sea in front of the town in a hair-seal canoe.*" 
 He wore his uncle's hat. On top of it the foam was swirling around 
 as he floated. As soon as th^y saw he had become changed in some 
 unknown manner the town people all entered Qingi's house. And 
 after the}^ had talked over what they should do for a while he dressed 
 himself up. The town people put themselves between the joints of 
 his tall hat. After Naiiki'lsLas had remained there a while the sea 
 water continued to increase. And Qingi, too, grew up. Then he 
 became angry and broke the hat by pulling it downward. Half the 
 people of his town were lost. 
 
 After he had been gone for a while he came and stopped in front of 
 the town. " NAfiki'lsLas is in front on a canoe." And his father 
 said: " Go and get him that I may see his face," They then spread 
 out mats, and his comrades came in and sat there. His father con- 
 tinually gave him food. His father was glad to see him. 
 
 After food had been given out for a long time and evening was 
 come, his father sat down near the door. By and by he said: " My 
 son, chief's child, let one of 3'our companions tell me a story." He 
 then asked the one who sat next to him: " Don't 3^ou know a story?"" 
 "No," they all said, and he turned in the other direction also, " Don't 
 you know one story?" "No; we do not." He then said to his 
 father: "They do not know any stories." And his father, Qingi, 
 said, " Itle'i, let one of your companions relate to me ' Raven travel- 
 ing,'" by which he made NAuki'lsLas so ashamed that he hung his head. 
 
 By and by, lo, a small, dark person, who sat on the right side, threw 
 himself backward where he sat. "Ya-ya'-6-o-o-o-o, the village of the 
 master of stories, Qingi," When he said this the people in the house 
 were [startled], as if something were thrown down violently. "Ya- 
 ya'-o-o-o-o-o, the supernatural beings came to look at a ten-jointed 
 iqea'ma *" growing in front of the village of the master of stories, 
 Qingi. There they were destroyed." " Ya-ya'-o-o-o-o-o, the supernat- 
 ural beings came and looked at a rainbow *^ (a story name) moving up 
 and down in front of the village of the master of stories, Qingi. There 
 they were destroyed [said the next]." " Ya-yii'-o-o-o-o-o, the super- 
 
8WANTON] HAIDA TKXTS AND MYTHS 125 
 
 luitiiral' beings once caiuc to look at Groatest-.si'a-gull and (xreatest- 
 wliito-crested-cormoiant throw a whale's tail back and forth on a 
 reef that first came up in front of Qingi's town. There they were 
 destroyed." "■ Ya-N'fi'-d-d-o-o-o, the supernatural l)eings came to see 
 Harle(iuin-duek and Blue-jay run a race with each other on the prop- 
 erty of the master of stories, Qingi. There they were destroyed. '■• 
 " Ya-yfi'-o-o-o-o-o, the supernatural beings once came to look at the 
 lower section of a wooden rattle lying around which used to sing of 
 itself.** There they were lost." " Ya-ya'-o-o-o-o-o, the supernatural 
 beings once came to look at an inlet, which broke suddenly through 
 white rocks at the end of Qingi's town, out of which Djila'qons came 
 knitting. There they were destroyed." " Ya-ya'-o o-o-d-o, the super- 
 natural beings once came to see Ta'dAUt-g.a'dAla and Marten run a 
 race with each other in front of the village of the master of stories, 
 Qiiigi. There the}' were destro3^ed." [What the other three said 
 has been forgotten.*' J 
 
 Then NAiiki'lsLas started off afoot. After he had traveled for a 
 while he came to the town of Ku'ndji. In front of it many canoes 
 floated. They were fishing for flounders." They used for bait sal- 
 mon ro(^ that had ))een \nit up in boxes. He then desired some, and 
 changed himself into a flounder. And he went out. After he had 
 been stealing the salmon roe for a while the}^ pulled out his beak. 
 
 Those people, who then sat gambling in rows in the town, looked at 
 the V>eak one after another. They handed it back and forth for the 
 purpose. NAfiki'lsLas looked at it, and said: "It is made of salmon 
 roe." He then went toward the woods and called Screech-owl. And 
 he pulled its beak out, put it upon himself, and put some common thing 
 into [the owl] in its stead. 
 
 B3' and by they went out again to fish and again he went out. And 
 after he had jerked off many pieces of salmon roe a hook entered one 
 of his lips. They then pulled him to the surface and came ashore, and 
 [the owner] gave it to his child, and they ran a stick through it [to ])ut 
 it over the fire]. And when his back became too warm he thought: 
 "I wish something would make them run over toward the end of the 
 town." After some time had passed the whole town (i. e., the people 
 of the town) suddenly moved. And right before the child, who sat 
 alone near by, he put on his feather clothing and flew out through 
 the smoke hole. The child then called to its mother: ''My food flow 
 away, mother." 
 
 He did not go away from the town, they say. On another day 
 they prepared some food in the morning. Crow invited the people to 
 a feast of cakes made of the inner bark of the hendock and cranberries 
 mixed together. Among them they called him (Raven). And he 
 refused. "No; 5'ou only call each other for nuissels." Afterward h(> 
 sent Eagle out to see what they did call each other for. And after 
 
] 2fi BUREAU OF AMP:RICAN KTHNULOGY [bull. 29 
 
 he had gone thither lie said to him: '"The}' call each other for cakes of 
 hemlock bark and cranberries" "Now, cousin, be ray messenger." 
 Eagle then said: "The chief is coming." "No; we call each other for 
 mussels." 
 
 Before they had begun eating he ran into the woods. After he had 
 made rotten trees into ten canoes he put in spruce cones, standing 
 them up along the middle. Grass tops he put into their hands for 
 spears. They then came around the point, and he walked near them 
 with his blanket wrapped tightly around him. Terrible ta behold, 
 they came around the point, men standing in lines along the middle of 
 the canoes. Leaving their food, the people fled at once. He then 
 went into the house and ate the cakes. He ate. He ate. Where the 
 canoes landed they were washed about by the waves. 
 
 He then started off. He traveled about. On the way he got his 
 sister neatly, they say. He then left his sister with his wife. And 
 ho started off by canoe. He begged Snowbird*' to go along with 
 him, and took him for company. He also took along a spear. And 
 short objects** lay one upon another on a certain reef. Then, when 
 they came near to it, the bird became different.*" He took him back. 
 And he begged Blue-jay also to go, and he started with him. But 
 when they got near he, too, flapped his wings helplessly in the canoe. 
 And, after he had tried all creatures in vain, he made a drawing on a 
 toadstool with a stick, placed it in the stern, and said to it: "Bestir 
 yourself and reverse the stroke" [to stop the canoe]. He then started 
 off with him. But when he got near it shook its head [so strong was 
 the influence]. 
 
 He then speared a big one and a small one and took them back. 
 And when he came home he called his wife and placed the thing he 
 had gone for upon her. And he put one upon his sister as well. Then 
 Slwa's (his sister) cried, and he said to her: "But yours will be 
 safe,"''" 
 
 After he left that i)lace he married Cloud-woman. And, as Cloud- 
 woman had predicted, a multitude of salmon came up for him. But, 
 when they were on the point of moving and he went through the 
 middle passage of the smokehouse, salmon bones stuck in his hair, and 
 he used bad language that made his wife angry. '^^ She then said to 
 the dog salmon: "Swim away." From all the places where they la}' 
 ,they began to swim off. And a box of salmon roe on which his sister 
 sat was the only food left in the house. 
 
 They then moved the camp empty-handed. And he made himself 
 sick. He went along in the bow beside the salmon roe. After he 
 had gone along for a while his sister smelt something, and he said it 
 was a scab he had pulled ofl' with his finger nails. After she had 
 spoken about it many times as they went along he threw Slwa's's box 
 empt}' ashore. 
 
WANTONl HAIDA TK.XTS AN!) MYTHS 127 
 
 And after thoy had oonc alono- for a while tli<>v ])uilt a camp \\\v. 
 He then put yellow cedar upon the tire. After it had given forth 
 <parks for a while one Hew ))etween Slwa'.s's leus. He then told her 
 I remedy: "Now, go around in the woods exclaiming, 'I call for 
 nedicine.' When something says ' Yes,' go over to it and sit down 
 ivhere a short red thing sticks up."" And after he had spoken to her, 
 ind she had called about for a while, something said " Yes." And 
 ifter she had looked for it [she saw] something red sticking up. 
 rhen she sat down there. Lo, she discovered her l)i-other lying on 
 :hc ground under her. 
 
 He then became asham(Kl, and drew something with the tip of his 
 inger. Right there a child cri(;d. And he took it out [of the ground]. 
 \ud he put boards round it as people were going to do in the future, 
 rhen the child became old enough to play. And he went around after 
 the child]. One time when it went out to pla}' it vanished forever. 
 
 Then he started to search for it. He put on his feather clothing and 
 [lew over the whole of this countr3\ He did the same upon Main- 
 land. When he could by no means find it, he heard that the super- 
 natural beings had taken it because he (Raven) used to fool them. He 
 then stopped searching. WIkmi the boy stood up, lightning used to 
 Hash around his kneejoints. He was named SAqaiyu'l. 
 
 One day some one with disheveled hair came in. ''Father. I come 
 in to 3'ou.''" Then he (Raven) spat upon his face. "SAcjaiyfri was 
 not like that." And when he went out, lightning played aroimd his 
 knee-joints. He vanished at once. Then he cried; he cried. 
 
 Then he put his sister into his armpit and started off with her. 
 And after Siwa's had finished her planting at Ramsey island he came, 
 stood on the inner side of Ramsey island, and begged all kinds of 
 birds to accompany him. They went after cedar-bark rooting in 
 preparation for a potlatch. The}' soon got this out upon the o])en 
 ground. He then caused the cedar bark to be left there.'' 
 
 And, when they became hungry, he called all kinds of animals. 
 And, after they came floating in front of him on theii- canoes, he came 
 out wearing black, shabby clothing. He then spoke. They did not 
 understand. And they sent for Porpoise-woman. And when she 
 came he (Raven) said: '" I am the sides and I am the ends, between which 
 1 (lAlaastl's, ''■'•■* Then she said: "How would they get along if I were 
 al)sent? He wants them to fight him with abalones and sea eggs." 
 They then threw these at him. And he ate. And, since the house was 
 too small, he started to potlatch outside. All the supernatural beings 
 whom he had invited came ))}' canoe. 
 
 Then he made holes in the beaks of all kinds of l)irds. And Eagle, 
 too, asked to have his pierced. He became wearied by his importuni- 
 ties and made them anyhow. That is why his nasal openings now 
 run upward. 
 
128 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 [Told by Abraham of the Qla'dAsg.o qo'g.awa-i] 
 
 When he first started he decked out the birds. They were made of 
 different varieties, as they now appear to us, in one house. Then, as 
 soon as he had dressed up the birds, they went out together. At that 
 time he refused to adorn two of them. When the house was too full 
 they said to those who sat next to the walls: ''Let your heads be as 
 thin as the place where you sit." Those have thin heads. 
 
 The two he had refused to adorn went crying to 'Ihe [various] 
 supernatural beings and came to Rose Spit, where they heard a drum 
 sound toward the woods. They went thither. When they came and 
 stood before Master Carpenter^* with tear marks on their faces, he 
 asked: "What causes j^our tea)- marks?" They then answered: 
 " Raven •'Mecked out the other birds. He said we were not worth 
 adorning." "And yet you are going to be handsomer than all 
 others'' [he said], and, having let them in, he painted them up. He 
 put designs on their skins (feathers). Those were the Q!e'da-k!o'- 
 xawa.'^^ 
 
 [Continued by John Sky] 
 
 He went thence by canoe, and came to where herring had been 
 spawning. He then filled the canoe with herring, dipped them out 
 of the place where the bilge water settles and threw them toward the 
 shore. " Future people will not see the place where 3'ou are."" 
 
 [Continued by the chief of Kloo of Those-born-at-Skedans] 
 
 And when he went away he came to where a spider era!) sat. And 
 he said to it: ''Comrade, do you sit here? Don't you know that 
 we used to play together as children ?" He then put his wings into 
 its mouth and took them out again. "A little farther off, spider 
 crab," he said to it, and it closed its jaws together. It began at once 
 to move seaward. And he (Raven) said to it: " Comrade, let me go. 
 When about to let me go you used to look at me with eyes partly 
 closed [as you are doing] now. Let me go. It will be better for us 
 to play with each other differently. Let me go." By and l)y the sea 
 water flowed over him. Then it let him go. 
 
 And after he had traveled for a while he pulled off' leaves from the- 
 salal-berry bushes, stuck spruce needles into them, and came to where 
 an old man lay with his back to the tire. And he entered and sat 
 down on the side opposite him. ''He," he said, as if he, too, were 
 cold from going after something. Then the old man looked over to 
 him and said: " Have 1 stretched out m}' legs, that one keeps saying 
 he is getting cold?" He then stretched out his legs, and it became 
 low tide. And, with Eagle, he brought up sea eggs to the woods. 
 [Raven also brought up a red cod, but Pkgle brought up a black cod.] 
 
 They then made a camp fire. And Eagle roasted his.^^ It began to 
 drop fat into the tire. Then Raven roasted his, but it became dry. 
 
s\VANT<.N] HAIDA TKXTS AND MYTHS 129 
 
 And he asked to tiiste of Eaolc's. " Cousin, why does yours taste 
 like cedar ^ Cousin, I will l)rino- you a small bundle of hark from 
 the woods. When a stump comes to you. rub this [black codj u[)on 
 its face.-' As soon as he went oti' Eagle put some stones into the 
 tire. When they became red-hot, the stump came toward him. He 
 then picked up a stone with the tongs and rubbed it upon the stump, 
 and the stump w^Mit back into the woods out of sight. By and by, 
 lo. he came to him with bark on his shoulder. His face was blackened 
 all over. •" Why, cousin, wdiat has happened to your face?" " Well, 
 cousin. 1 pulled some l)ark down ui)on ni}' face." " Why, cousin, it is 
 as if something had burned it." ''No, indeed, cousin, bark di'opped 
 upon me."' 
 
 [Contiimefl by John Sky] 
 
 On the wa}' from this place he begged for canoe companions.'" He 
 begged all kinds of birds to come. Then Blue-jay offered him.self to 
 him. and he said: "No; you are too old to come." But he insisted. 
 He then seized him by the top of his head and pulled him into the 
 canoe. For that reason the top of his head is flattish. And he com- 
 pleted his begging for comrades. 
 
 They all got then into the canoe. And it set off. It went. It went. 
 It went. It went. They stopped in front of the IIalil)ut people, 
 llu-hu-hu-hu-hu,"" they came down to the beach in crowds. "Raven 
 is going to war," they said one to another as they came down to meet 
 him. And he asked them to go, too, as companions, and they went. 
 They fixed themselves along the bottom of the canoe like skids" and 
 started. Thej' went. They went. And before daylight they landed 
 at the end of his (the enemy's) town. Then his Halibut people lay [in 
 two rows], with their heads outward, along the path which extended 
 down from the house. Outside of them the })irds also stood in lines. 
 They hid themselves behind the halibut. After they had been there 
 a while he came out wearing his dancing hat. When he came out one 
 of the halilnit flopped his tail at him. He fell down. The next one, 
 too, wriggled his tail. So they continued to do until they l)rought 
 him in.*'" Then he asked them why they did this to him. And they 
 said they did it because he blew too long. They then let him go. And 
 they started back. This was Southeast-wind, they say. After they 
 liad gone along for a while they set down the hali))ut at their homes, 
 and the birds also went away. 
 
 And after he had traveled al)0ut for a while he came to some chil- 
 dren playing and offered to join them. •' 1 say-y-y, playing children, 
 let me play with you-ou-ou." "No-o-o; you would eat all of our hair 
 se-e-e al." And he said: " My grandfather has gone after some for 
 me. My father has gone after some for me." They then let him play 
 with them. Then he devoured all of the children's hair seals, and 
 they were all crying for them. 
 17137— No. 29—05 9 
 
130 BUREAU OB^ AMERICAN ETHNOLOGY [bull.29 
 
 He also started away from that place. After he had gone along for 
 a while he found a flicker's feather floating near the shore and said to 
 it: "" Become a flicker/' It at once flapped its wings. 
 
 And after he had traveled thence for a while he came to the place 
 where Master Fisherman®^ and his wife lived. He wanted Raven's 
 flicker; so he gave it to him. "Things like this are found on an 
 island that I own." And he said he would show it to him. And after 
 he said he would show it to him Master Fisherman baited a halibut hook 
 taken from among those hanging in bunches on the wall. When he 
 had let it down into the hole into which they used to vomit sea water 
 he pulled out a halibut, and his wife split it open and steamed it. 
 When it was cooked the three ate it. 
 
 They went to bed, and next day he took him (Master Fisherman) 
 to see the flicker island. Then he arrived there and said to Master 
 Fisherman: " Do not get oflf." Then he (Raven) landed. He broke 
 off the ends of cedar limbs. And he wounded his nose. As he went 
 along he let the ))lood run down into his hands. And he threw 
 around the cedar twigs with blood upon them. "'Change to 
 flickers," he repeated. Then they flew in a flock. And he brought 
 some in. " Now, get off". There are plenty of them," he said to 
 him. Then he landed. 
 
 [Continued by the Chief of Kloo.] 
 
 And he (Raven) lay down in tlie canoe and began to drift away 
 with the wind, and he (Master Fisherman) shouted to him: "Say, 
 you are drifting away. You are drifting away." He paid no atten- 
 tion to him." He got far off. Then he started away [by paddling]. 
 Then he made himself appear like Master Fisherman, and landed in 
 front of his wife's [house]. And he said: "Behold, it was the one 
 always doing such things. There is not a sign of the things he w^ent 
 to show me." And after he had had her as his wife a while he said: 
 "My child's mother, differently from my former state, I am hun- 
 gry." Then she steamed a fat halibut for him, and he ate it. After 
 he had remained sitting for a while, he said: " My child's mother, dif- 
 ferently from my former state, I would like it."*^^ Then he again 
 drank salt water. And after he had drunk salt water he baited the 
 halibut hook and let it down into the hole where sea water was vomited 
 out. The same thing as before happened. He pulled a halibut out. 
 
 And when his wife went after some water, lo, her husband sat near 
 the creek and said to her: "That was the same one who is always 
 doing such things. Stop all the holes in the house. As soon as he 
 drifted away from it (the island) I wished my hair-seal club would 
 swim over to me." And to him it swam out. Then it l)rought him 
 to the land, they say. 
 
 Then he ran in with the hair-seal club. And he (Raven) ran 
 squawking about the house. By and by he knocked him down with 
 
swANTuN] HAIDA TKXTS AND MYTHS 131 
 
 his clul). Tlien he threw him down into the hitrine. And after he had 
 lain there a while he spoke up out of it."" Then he took him out and 
 pounded him up a^-ain. He even pounded up his bones. And he went 
 down to the beaeh at h)w tide and rolled a big- rock over upon him. 
 
 [End of so-called "old man's story" and beginning of " young man's" part""] 
 
 Then he was nearly covered b}' the tide. And he changed him.self 
 in ditierent wa3's. By and b}^, when onl}- his beak showed above 
 water, his ten supernatural helpers came to him. Then the}' rolled the 
 rock oft' from him, and he drifted away. The first to smell him among 
 his supernatural helpers was a Tlingit, who wore a l)one in his nose 
 [like the shamans. J 
 
 After he had drifted away for a while, some people came along in 
 a canoe. "' Why does the chief float about upon the water f And 
 when they got within a short distance he said: '' He has a hard time 
 for going after a woman." 
 
 And after he had drifted about a while longer, a black whale came 
 along blowing. And he thought, '''■ I wish it would swallow me.'' 
 And, as he wished, it swallowed him. Then he ate up its insides. 
 After he had eaten all he thought: "• I wish it would drift ashore 
 with me in front of a town." And in front of a town it drifted ashore 
 with him. 
 
 After they had spent some time in cutting it up, they cut a hole 
 through right w here he was, and he flew out. Then he flew •straight up. 
 And he turned down at the end of the town, pulled ofl' the skin of an 
 old man living there, threw away his bones, went into his skin, and 
 lived in his place instead of him. Bv iind b\' they asked him about the 
 something that came out of the whale's belly. Then he said: '' When 
 something similar happened a long time ago the}' fled from each other 
 in fear.'' At once they fled from each other in fear. And afterward 
 he ate the whale they were bringing up. This was why he had 
 changed himself. 
 
 [Told by Tom Stevens, chief of Those-born-at-House-Point.] 
 
 And one time he had Hair-seal as his wife. Then they had a 
 child. And one day he went after flrewood with him. His son was 
 fat, and, ^fleased at the sight of him, he wanted to eat him. Then he 
 said to him: ''1 am within a little of eating you." And after they 
 had come home, and had got through eating, he said to his mother: 
 "Ha ha4-, mama, my father said to me: 'I am within a little of eat- 
 ing you.'" And Raven said: '' Stop the child." He made him 
 ashamed. After that he devoured him. "*' 
 
 [Continned by the Chief of Kloo.] 
 
 And after he had traveled about a while from that \)\ave he came to 
 another town. And he was eating the leavings cut ofl' of the salmon 
 thev brought in. By and by some of the milt"" hung out of his 
 
132 BUREAU OF AMERICAN ETHNOLOGY [bitll.29 
 
 nose. Then he said to his cousin [Eagle]: "Wlien I pass in front of 
 the town, cousin, say: ' Wa-a-a, '", one goes along in front of the town 
 with a weasel hanging from his nose.' " And when he passed in front 
 of the village [he said], "Wa-a-a, one passes in front of the town with 
 the milt of a salmon hanging from his nose." Then he went back 
 to him and said: " Cousin, sa}", ' Weasel, weasel.' ■' But when he went 
 again he said the same thing. Then he made him ashamed, and he 
 went right along [without stopping]. 
 
 And after he had gone along for a while he met some people coming 
 back from the hunt with many hair seals. Then he changed himself 
 into a woman. And he found a long, slender rock and said to it: 
 "Change into a child," and it became a human being, "Say, you 
 who are coming, come and marry me." Then the canoe was pointed 
 toward her. And she picked up stones, too, thej^ say. After they 
 had gone along for a while she said: "The child wants hair seal. He 
 is crj'ing for it." Then one cut off a piece for it. Then she wished a 
 mist to fall, and it happened. Then they put mats over her, under 
 which she ate it. And she put grease on the stones and threw them 
 overboard. And sh6 kept saying that it was the hair seal. Then they 
 gave some to her again. 
 
 Then they gave her as wife to one of them. Some time after he 
 had married her they gave her salmon roe to eat. And she saw 
 where they kept it. Then she went to the place at night. And 
 she ate in it. But when she lay down afterward she found that her 
 labret was lost. And when they went [to the box] to get some again 
 in the morning they found her labret in it. Upon this she touched it 
 quickly with her lips and said: "Lg.A'nsal stii'-is^^ was flapping her 
 wings all night in my lip as she always does when she wants some- 
 thing that smells bad." Then the}' handed it to her, and she put it 
 back into her lip. 
 
 And one day, when she went out with others to defecate, and stood 
 up, the tail coming from her buttocks was visible a moment. "Ai-I, 
 what is that sticking from ray son's wife's buttocks? " "Why, this is 
 not the tirst time a Tlingit woman's tail stuck out from her buttocks." 
 
 By and by she told her husband they were about to come after her, 
 and she made them bring together firewood in preparation for it. 
 Then she changed excrement into people and made them come by 
 canoe. Then they landed; but Avhen they came in and sat down the\' 
 began to perspire. Right there they were melted. And she became 
 ashamed. Then they were completel}^ melted. And she flew away. 
 
 And after he (Raven) had traveled on from that place he came to 
 where Water-ouseP^ lived." And he (the bird) gave him food. By 
 and by he drove a stick into his leg, out of which salmon roe [such as 
 has lain some days after hatching] ran in a stream. He gave it to 
 him to eat. Then he started from that place. After he had traveled 
 
swANTONj HAIDA TEXTS AND MYTHS 183 
 
 fen- a while be came to whore Sea-lion lived. And after he had i»iven 
 him some food he roasted his hand, out of which grease dropped. 
 That he gave him to eat. lie started off, and when he had traveled a 
 while came to where Hair-seal lived. Then he, too, roasted his hand 
 in the lire, and grease came ont. He gave it to him to eat. 
 
 Then he went aw^ay and lived in one place for a wdiile. After he 
 had lived there for a time Water-ousel came in to him. Then he 
 drove something into his leg, but onl3Mnade himself faint awa}'. And 
 he (the bird) was ashamed. While he was in the faint he went off. 
 Then he came to himself. And after he had continued living there 
 for a while Sea-lion and Hair-seal came in.'^ Then he roasted his 
 hand, but it was burned. And they left him. Afterward he came to 
 life again. 
 
 [Parts of the young man's story told by Walter McGregor of the Qa'-i-aMfi'nas] 
 
 He began to offer his sister in marriage, and when any creature 
 came in to him he looked at its buttocks. When they were lean he 
 refused it. After he had done [lit., said] this for a while Sea-lion 
 wanted to marry his sister. Then he looked at his buttocks. They 
 were fat, and he let him marry his sister. The}" had two children. 
 Cx.e'noa^* was the elder. Iwfi'ldjida was the younger. Once Kaven 
 went out tishing with his brother-in-law and thought: "1 wish hal- 
 ibut would come to me only." Then he only caught halibut. And 
 his brother-in-law", Sea-lion, asked him: "Say, why do they come 
 to youT"' "That is something people are not brave enough to ask 
 for." Then he again asked him, and he said to him: " W^ell, they like 
 me, because I use a piece of skin cut from my testes for bait." And 
 lie told him to do the same to his, W^hen he just touched them 
 with a knife, " Wa-wa-wa-wa', it hurts," he said to him. "Don't you 
 see you are not brave enough for it?" Then he told him to do as 
 ))efore. Then he cut off' the whole of his testes and ate the fat i)art 
 of his brother-in-law. After he had consumed it he put stones in him 
 in its place, and came to his sister singing a crying song: ''Siwa's's 
 husl)and, my sister's husband. Siwa's's husband, my sister's husband." 
 Then his sister asked him: "What has happened, brother?" He paid 
 no attention to her. He sang the crying song. "AVhat is it?" she 
 kept saying. By and by she asked her brother: "What has happened, 
 my brother Raven ? " And he said to her: " Where they always do so. 
 It he enemy] stood at House-point. With my great brother-in-law I 
 met them. My great brother-in-law fell without speaking a word. 
 I, iiowcvt'r, went around and around them calling." Then his sister, 
 too, sang a crying song. She had G.e'noa on her back and held 
 hvfi'ldjida in her hands. Then she sang the crying song: "G.e'noa's 
 father, Iwa'ldjida's father. (Lr-'noas father, Iwfi'ldjida's father." At 
 oiu-e they carried him up in a mat. And Siwa's said: "Say, chief. 
 
134 BUREAU OF AMERICAN ETHNOLOGY [bui.l.29 
 
 why is your brother-in-law so heav}'?" Then Raven said: "You 
 always talk nonsense. This is not the first time a chief who has been 
 killed is heav}'/' The rocks put into him made him heavy. 
 
 After they got him into the house they had Mallard-duck''' doctor 
 him, and when he came in, and had gone around the lire for a while, 
 he said: "Hii" ha" ha" ha" (quacking of duck), his brother-in-law, his 
 brother-in-law.'" And Raven said: " [Speak] differently, great doctor. 
 [Speak] differently." Then again he said, •■' Ha" ha" ha" ha", his 
 brother-in-law took out his insides." Then he kicked him into the 
 fire. And just before he flew out he said the same thing. So they 
 came to know that he had killed his brother-in-law. 
 
 One time he let Cormorant marry Siwa's, because he was the best 
 fisherman. And he went out fishing with him, and Cormorant alone 
 caught halibut. He (Raven) caught only a small one. Then he went 
 toward the bow to Cormorant and said to him: " Let me see what is 
 upon 3"our tongue." And when he ran his tongue out he pulled it out, 
 and his voice was gone. That is whj^ the cormorant has no voice. 
 
 Then he pulled the halibut round toward himself [so that their 
 heads la}^ in his direction] and turned the small one toward him (Cor- 
 morant).^'' Then they went home, and he pulled off the halibut. 
 Cormorant motioned his wife to the halibut, and his sister asked: 
 " Say, chief, why does he motion me to the halibut?" Then Raven 
 said: " He is trying to say he wants the head of a big one." And she 
 asked her brother again: " Say, chief, what has happened to your 
 brother-in-law?" " Wh}^, while I was fishing with him his voice left 
 him." He wanted to eat all the haliVjut. That is why he took it out. 
 
 After he had gone on for some distance a sea anemone (?) looked 
 out from under a rock. He became fascinated at the sight of the 
 corners of its eyes, which were bluish, and said to it: "Say, cousin, 
 come and let me kiss you." And the sea anemone said: "I know 
 your words. Raven," and made him angry. Then he threw aside the 
 stones from it and steamed it [in the ground]. When it was cooked 
 he ate it while it was still hot. Then his heart was burst with the 
 burning. That is why ravens do not eat sea anemones. 
 
 After he had gone along from there for a while he came to a town. 
 Having looked into the house [he saw] no people there. Then he 
 entered. Halibut and slices of smoked hair seal lay on the drying 
 frame. Onl}' old wedges la}' near the fire. But when he started to 
 carry off the halibut and slices of seal a wedge threw itself at his 
 ankle bone; on the other side the same thing happened, and he fainted 
 with the pain. Then he threw them from his shoulders and went 
 out. And he looked into a house near by. And he entered that, too. 
 There were plenty of hair seals and halibut there. On the wall was 
 some design drawn with finger nails. Then he started to carry some 
 out. When he came to the door something pulled his hair. He saw 
 
swANToN] HAIDA TEXTS AND MYTHS 135 
 
 nothiui^-. After the}' hud pulled his hair until the\' nuidc him weak, 
 he went out. These were the Shadow people, the}' S'dy. 
 
 After he had traveled thence for a while he came to a house in 
 which the Herring- people were dancing^. The air (weather or sky) " 
 even shook aV)ove them. And when he looked in the Herring people 
 spawned upon his mustache. Then he ate the tish eggs. The}' tasted 
 bad, and he threw away his mustache.'** Then, having pushed in a 
 young hemlock he had broken off, he drew it out. The tish eggs 
 were thick upon it, and he ate them. They tasted good. He started 
 the use [of these limbs]. 
 
 After he had gone on for a while he came to one who had a tire in 
 his house. And he did not know how to get his live coals. And 
 I the man] had bought a deerskin. "Say, cousin, 1 want to borrow 
 your skin a while." And he lent it to him. It had a long tail, they 
 say, and he tied a bundle of pitch wood to the end of the tail. Then 
 he came in and danced before him. As he danced his face was turned 
 toward the tire only. After he had. danced for a time he struck his 
 tail into the tire and the pitch wood burned. Then his tail was 
 Inirned off. That is why the deer's tail is short. Then he went into 
 his own skin and flew away with the live coals. His beak, too, was 
 burned off'. And they pursued him. They could not catch him and 
 came back. He got the coals neatly. 
 
 On traveling thence he found a deviltish's nose (i. e., mouth) drifted 
 ashore. And he took it and came to Screech-owl. And he said to 
 him: "Say, cousin, let me borrow your beak a while," and he lent it 
 to him. Then he stuck the deviltish nose he had found in its place 
 and said to him : " Say, cousin, yours looks nice. You are fft to travel 
 about with the supernatural beings." 
 
 After he had traveled on for a while his cousin (Eagle) came to him. 
 And, after they had traveled together for a while they came to an 
 abundance of berries, which Eagle consumed before he got there. On 
 that account he was angry with him. And he went quickly to the 
 ])each, found a sharp lish bone, and stuck it into the moss ahead of 
 him (Eagle). '' Kuu into Eagle's foot," he said to the bone. And he 
 said to Eagle: "Now, cousin, go right on here before me." And as 
 he went along there the bone stuck into his foot. '"Cousin, let me 
 see it," and he pretended to take it out with his teeth, l)ut instad 
 commenced to push it in farther. '' Wa-wa-wa, cousin, you are push- 
 ing it in." "No, cousin, it is because I am trying to pull it out with 
 my teeth." By and by he pulled it out and said to him: '-Cousin, 
 wait right here." Then he examined the ground before him [to select 
 an easy path]. And he ordered a chasm to form. It did so. And. 
 breaking off a stalk of Iqea'ma,'® he laid it across the gulf and put 
 tnoss upon it. He made it like n dead, fallen tree. Then li(> went 
 l>ack toward Eagl(\ carried him on his l)ack. and started over with 
 
136 BUREAU OF AMERICAN ETHNOLOGY [Btix.ii) 
 
 him upon the dead tree. When he got halfwaj' over he let him go. 
 " Yaiiwaiyfi', what I carry on my hack is heav}'." He burst open 
 below. Then he went down to him and ate his berries. He ate all 
 and started off. 
 
 After he had traveled for a while he came to a woman with a good- 
 sized labret weaving a water-tight basket, and he asked her: " Saj^, 
 skAii/" have 3"ou seen m}' cousin?" She paid no attention to him, and 
 he again said to her: "Say, skAii, have you seen my cousin?" Again 
 she paid no attention to him. "SkAii, I can knock out 3 our labret." 
 "Don't. Over yonder is a qla'la**^ point, bej^ond which is a spruce 
 point, beyond which is a hemlock point, beyond which is an alder 
 point. At that point in front of the shell of a sqa'djix.u^^ on which he 
 is drawing is j^our cousin." Then he started over, and it was as she 
 said. "Say, cousin, is that you?" [he said], and he pulled him np 
 straight, and they started off together. 
 
 After they had gone on they came to a town. They (the people) 
 were glad to see them. Then they began giving them food. When 
 they gave them berries to eat they asked Eagle: "Does the chief eat 
 these?" And Raven said: "Say that I like them very njuch." But 
 Eagle said: "The chief says he never eats them." And they only 
 gave them to him (Eagle). And again they gave him good berries to 
 eat, and he said: "Those, too, the chief does not like."^^ 
 
 When he was going on from there he came to a town in which the 
 chiefs son, who was the strongest man, had had his arm pulled out. 
 A shaman came to tr}^ to cure him. The chief's son was the strongest 
 man. In trying strength with people of all ages by locking hands with 
 them he could beat them. By and by, through the smoke hole came a 
 small pale hand, and [they heard its owner] say: "Gu'sg.a gA'msiwa" 
 (Tsimshian words meaning "Let us have a trj^"). And he put his 
 fingers to it. It pulled off' his arm. They did not know what it was. 
 And he (Raven) alone knew that one of Gu'g.ars*^ sons had pulled his 
 arm off. Then he flew to Gu'g.aFs town, went to an old man who 
 lived at the end of the town and asked him: "Say, old man, do you 
 ever gamble?" And he said he did. "They say the}^ pulled off the 
 arm of a chief's son. 1 wonder where the person who did it belongs." 
 And he said: "Why, don't you know? It was done by the one of 
 Gu'g.al's sons who is always doing those things. The chief's son's arm 
 is in a box behind the screen in his father's house." And he (Raven) 
 said: "Well, although everybody knows those things, I was asking 
 this." Then he pulled off his (the old man's) skin and entered it. 
 And next day he took a gambling-stick bag and walked with a cane to 
 the middle of the town. When he sat down he heard Gu'g.al's sons say: 
 "You are always on hand, old man; we will gamble with you." The 
 eldest wagered him his hair ribbon, and they gambled with him. 
 They lost the ri])bon to him. Then it was too late to go home, and he 
 
swANToN] HAIUA TKXTS AND MYTHS 137 
 
 said: "I will sta}- rij^ht in your house." And they said to him: "All 
 right, old man, sleep in oui- house so that we may ofam)>le with each 
 other in the mornino/' 1'iien he entered, and they seated him near 
 t\v(» good-lookinu- women. They gave him something to eat. "Old 
 man, you are always ready," they said to him, and the}' went to bed. 
 Then he ])roke wind. The women laughed at him every time as they 
 whispei-ed together. By and hy, when they were asleep,"* he flew 
 lightly toward the screen and felt of the chief's son's arm which was 
 in a box. Then he waited for daylight and flew over it. As he did 
 so the ends of his claws touched the top of the screen. It sounded 
 like a drum. Then he W down quickl3^ "Alas! it is the one who is 
 always doing such things. Does the old man lie there as before?" 
 And the women said: " Yes; he lies here. He has been breaking wind 
 all the time. Now, he is snoring." And he asked again: "Is the 
 chief's son's arm in the box ? " And the women said: " Yes; it is here."" 
 Then when they were asleep again and day had begun to break he 
 flew up easily behind the screen and seized the chief's son's arm in his 
 mouth. And when he flew away with it the ends of his claws touched 
 the top of the screen. When it gave forth a drumming sound all 
 looked up. He flew through the smoke hole. The chief said: "AlasI 
 it is he who is always doing such things." Then he came flying to 
 the chief's son's father's town and began to act as shaman around the 
 chiefs son. He washed the arm, which had begun to smell badh' 
 [from decomposition]. Then they handed him a new mat [and he laid] 
 the chief's son's arm in place under it. At once his arm was restored. 
 The}' gave many things to him and much food as well. 
 
 He started from that place also. After he had gone along for a 
 while he came to a town. The town people were glad to see him, and 
 he went into a house. A good looking woman lived in the house. 
 Then they went to bed, and he went over to the woman. When he 
 .came to her she asked him, "Who are you?" "I am one who 
 came to this place for you." But the woman absolutely repulsed him. 
 Then he went away from her. And when the woman slept he went 
 to her again and put dung inside of her blanket. Then he cried: " I 
 went to the chief's daughter, but, finding something terrible there, 
 changed my mind." And the Avoman awoke and said: "A'-a-a a-a', 
 don't tell anybody ai)out it. I will give you a substance that my 
 father owns but always keeps secret." And he said: "[(live me] 
 some." Then she gave all to him. And the woman said to him: 
 " Don't lose it. With that you will have good luck. And when you 
 see anyone, you can adorn him with it,'' she said to him. This is 
 what causes people to be good-looking. 
 
 After that his sister Siwa's planted Indian tobacco in front of White 
 inlet. And, while it was yet in tht garden, he calcined shells. I^ut 
 before he pulled the tobacco out he became angry with the calcined 
 
138 BUREAU OF AMERICAN ETHNOLOGY [Bii,i,.:i9 
 
 shells and threw them away. Where the calcined shells were the 
 surface of the rocks is white. 
 
 There he went out fishing for his sister. He threw the halibut 
 ashore. There is high, level land there called ''•Halil)ut"'s place.*'"' He 
 named places, too, as he went along, "Your name will ])e like this; 
 you will be called so-and-so," he said as he went. Then he passed 
 over one place, and it called after him: '* What shall ui}' name be?" 
 Then he said to it in the Ninstints dialect: '• Your name will be ' Salt 
 Stone,' you common object." 
 
 Then he set out to spear Bad Weather (Tcll'g.a). He made a spear 
 with a detachable point. He used strong gut for cord. And he saw 
 its head pass. Then he speared it. And it tugged kini about in a 
 sitting posture. He kept hold of the cord and was pulled out to a 
 reef lying in front. After he had been pulled about there a while 
 the spear point broke. [The string] struck on the face of a declivity. 
 There the rocks show a white streak. 
 
 When he went awa}^ he stuck an eagle's tail feather [into a certain 
 place]. That is called " Eagle's-tail-feather-stuck-in." 
 
 After that he was love-sick for his uncle's wife. Then he sat there 
 singing a song, at the same time striking his head upon the rocks for 
 a drum. There he made a hole. That place is called " Moving-the- 
 back-part-of-the-head-about- while-singing.'' 
 
 [Told by "Abraham" of Those-born-at-Q!;"i'dAsg.o] 
 
 One time, when he was going along with his cousin, he came to an 
 island of Llklia'o."' At once he went out and ate them. After he got 
 through eating, he went back toward shore with his cousin. And when 
 they became thirsty he said to his cousin: "Take one stroke in the 
 water, cousin." As soon as he did so they came to Standing- water 
 creek, which was very far awsLj. Where he drank there, there is a 
 water hole of the shape of his bill. 
 
 This is wh}^, when people travel ])y canoe on the west coast, the 
 countr\' is easy for them (i. e., the}^ travel about easil}'). The place 
 where he and his cousin ate iJklia'o is called " Pulled-oli-with-the- 
 teeth.'""' 
 
 [Told by Tom Stevens, chief of Those-borii-at-House-point] 
 
 AYlien he (Raven) tirst started traveling about, numbers of persons 
 lay along the ground, acting as if ashamed. Then he pulled them up- 
 right as he ran along. These w^ere the mountains. 
 
 Another nrsion 
 [Told to Prof. Franz Bms by (Uiarlio Edenshaw, c-hief of the StA'stas] 
 
 Nenk-ilsLasLingai's**' mother was (icLik'Edza't ("Flood-tide 
 woman "). His father was Lg.ang.ag'in (" Dorsal-fin "),**'* whose sister's 
 son was called Lg.anxe'la ("'" Holc-in-dorsal fin"). He was born in 
 
swANTON] HAIDA TKXTrt AND MYTHS 139 
 
 Naekii'n. Now, Nenk-ilsLusLifioai was crying- all the time. The 
 people tried to (juiet him, and tlie}^ oave him variou.s thinos to phw 
 with, l)ut he was not satisfied. There was a 3'ount>- <»"irl. Qal*iaitsadas 
 (•'Ice-woman '').'*'•' She also tried to (piiet him. She took him in her 
 arms, and he at once ceased cryin*^-. He touched her ])reasts and was 
 quiet. After a little while she returned him to his mother. At once 
 he l)eo-an to cry ao'ain, but wIumi she took him ag-ain he (juieted down 
 when he touched her breast. 
 
 The boy was growing up ver}'- rapidly. Now he was able to walk. 
 Lg.anxe'la was his mother's lover. When his father, i.g.ang.ag"in, 
 found this out he became jealous, and he sent his wife back to her 
 uncle, Nenk'ilsLas. Then she took her boy on her back and went to 
 her uncle's house. About noon she felt hungry. She was going to 
 start a fire, but she did not succeed. She turned the fire drill until 
 her hands were sore, but she did not succeed in making a fire. Then 
 Nenk'ilsLasLingai went into the woods, where he took two large sticks. 
 He struck the ends together, and at once there was a great fire. His 
 mother was surprised to see it, but she did not make any remark. 
 
 In the evening they lay down and slept. Early the next morning 
 they proceeded on their journey. In the evening the mother tried 
 again to start a fire, but she did not succeed. Then the boy went to the 
 woods and started the fire in the same manner as on the preceding day. 
 
 Finally they reached the house of Nenk-ilsLas, which was located 
 in Lg.ae'xa."" A large pole was standing in front of his house. 
 Nenk'ilsLas's slaves were outside the house when GeLik'Edzfi't was 
 approaching, carrying her child. The}- entered the house and told 
 Nenk'ilsLas that she was approaching. He remarked: "She is always 
 acting foolishly, therefore she has been sent back." He told his 
 slaves to call her into the house. She entered and remained sitting 
 near the doorway. She did not go to the rear of the house. Her 
 uncle gave her food. The bo}- was defecating in the house all the 
 time. His excrements were very thin and spread ovei the floor, so 
 that the house smelled ver}- badh'. 
 
 The bo}' was staying with his mother. In the night, wlien every- 
 bod}' was asleep, he arose from the side of his mother, left the house, 
 taking ])ow and arrows, and shot woodpeckers (sLo'ts'ada). He gave 
 them to his mother and asked her to make a blanket of their skins. 
 His niother dried these skins and sewed them up. Then he began to 
 shoot whales, which he took to a little rhvv near Lgae'xa, named 
 Xagusiua's.'" Then Raven came right down from the sky, intending 
 to eat the whales. The boy tried to shoot it, but he was una))le to 
 kill it. Raven flew away, but soon returned. Again the boy tried 
 to shoot it, but did not hit it. Finally, however, he succeeded in 
 killing Raven. lie itid its skin between the branches of a large tree. 
 
 One (lav the bov said to his uncle: '" My fathers are going to come 
 
140 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 from Naeku'n to look for 1113' mother." Then his uncle remarked: " I 
 am afraid that bo>" is going to cause us trouble. Stop jour talking." 
 But Nenk-ilsLasLiiigai repeated his former statement. The following- 
 day he said again: "My fathers are going to come from Naeku'n to 
 see me." Again his uncle begged him to be silent, but he did not obey. 
 
 After a few daj^s the people from Naeku'n arrived. The beach was 
 covered with canoes. Then his uncle felt greatly troubled. He had 
 many slaves. The bo}^ said to one of the slaves: "Go out and tell 
 them to come ashore." His fathers were the Killer-whales. Then 
 they came ashore and fell down. His father and his cousin Lganxe'la 
 were among those whales. Then his mother took a ])ailer and 
 sprinkled some water over Lganxe'la, while she left her husband to 
 perish. After some time the boy said to a slave: " Go out and call 
 the water to cover my fathers." Then the tide returned, and the 
 whales returned to Naeku'n. The boy continued to shoot )>irds. 
 
 His uncle's wife was making mats all the time. The boy was very 
 beautiful, but he continued to defecate in the house. His uncle's wife 
 was sitting in the rear of the house. The boy had collected much red 
 gum, which he was chewing. One day he returned home just at the 
 time when his uncle had finished his dinner and was washing his face. 
 Then his uncle's wife asked him for some gum which was hanging out 
 of the boy's mouth. The boy fell in love with his uncle's wife, who 
 was sitting on the highest platform of the house. The boy crept 
 silently up to the woman and encircled her, placing his head under her 
 left arm, his body over her back, and his feet under her right arm. 
 When the woman looked down she saw that he was very prett}'. His 
 uncle did not notice it. He (the uncle) was a great hunter, and he 
 always brought back a great quantity of food. Every evening, when 
 his uncle had gone out hunting, he visited the woman. [The boy was 
 staying in the house all the time; his soul went out hunting birds and 
 visiting the woman.] As soon as he reached the woman it thundered, 
 and he was much frightened. He defecated, and the house was so full 
 of excrements that the slaves had to carry them out in buckets. When 
 his uncle Nenk'ilsLasLingai came home he was about to give the game 
 to his wife. He asked her why it had thundered that day. "It is a 
 sign that mv nephew cohabits with you [he said]." 
 
 In the village T'ano'^ there was a chief whose name was Qing*. The 
 boy said: "I want Qing" to come here to be my father." His uncle, 
 who was sitting in the rear of the house, heard what he was saj'ing. 
 He asked his sister to command the boy to be silent, but he continued 
 to say it. One day man}' canoes arrived on the beach. Then the boy 
 said to his uncle: "The chiefs are coming. What are you going to 
 do?" His uncle did not reply because he was afraid. When they 
 approached the house the boy threw off his skin, and he was beautiful. 
 
swANToN] HAIDA TEXTS AND MYTHS 141 
 
 'riio chief who arrived here was called Qoeqcju'ns."' He lived in the 
 middle of the ocean. He was his mother's father. The boy had 
 visited him and had borrow^ed his p(H)ple, whom he took to his uncle's 
 house. He had put on his woodpecker blanket, and he flew to his 
 grandfather's house. He painted his face with a design of Ts'aguP* 
 and made himself very beautiful. When he returned he walked about 
 inside the house scolding his uncle: "Why is there nobody staying 
 with 3^ou? Now, all the chiefs are coming, and there is nobod}" to 
 receive them."' Then Nenk'ilsLasLifigai stamped his feet, and inmiedi- 
 ately the house was full of people. He had transformed the dirt on 
 the floor of the house into people b}' stamping once. In one corner of 
 his house were Qoeqqu'ns's people, who spoke the Tsimshian language. 
 When he stamped with his foot in another corner of the house people 
 appeared who spoke Heiltsuk (or Wakashan). In the next corner, 
 wdion he stamped the ground, the Haida arose, and in the last corner 
 he also created Haida. 
 
 After a while Qing* arrived. They performed a dance, and 
 Nenk'ilsLasLiiigai gave them to eat. Then Qing* returned to his own 
 country. The boy accompanied him. When he made the Tsimshian 
 he w'ore a flicker''^ (Sqaldzit) blanket. Then he changed and wore 
 a woodpecker (sLodz'adang) blanket. Afterw^ard he used a Six- 
 asLdAJgang^'" blanket. This is a large bird with yellow head, which 
 flies very rapidly. Finally he used a T'in"' blanket. This is a bird 
 that is eaten in Victoria. When they arrived in Qing*'s house 
 Nenk'ilsLasLingai sat betw'een Qing* and his wnfe. The chief asked 
 him: "Are you hungry?" But he did not want to eat. He was chew- 
 ing gum all the time. In the house there were many people. Two 
 youths were standing on one side of the door when the chief was eat- 
 ing. The chief sent some food to them. Their skin was quite black. 
 Their name was Squl ("Porpoise"). The}' were eating ravenously. 
 The boy asked: "How is it that you can eat so much?" The}' 
 replied: "Don't ask us. We are very poor because w-e are hungry 
 all the time," But he insisted. He said: " I can not eat, and I must 
 learn how to eat. You must assist me to learn." They refused, but 
 Nenk'ilsLasLiiigai insisted. They said: "We are afraid of your 
 father. If we tell you, you will have bad luck." But the boy would 
 not accept their statements. Then they became angry and said: "Go 
 and bathe, and when you do so scratch your skin and eat w'hat you 
 scratch ofl. Do so twace." The youth did so, and then he became 
 very hungry. He told his father: "I am a little hungry." Then 
 the old man was very glad. He called all the people to see how his 
 child w-as eating. The people came, and when they had seen it they 
 returned. After a very short time the youth was hungry again. His 
 father invited the people, and after they had eaten the}' went away. 
 
142 BUREAU OF AMERICAN ETHNOLOGY ^ [Bri.uiiO 
 
 It was not long before the boy was hungry again. He could not get 
 enough to eat. He ate all the provisions that were stored in the 
 house. Then Qing" turned the boy out of his house and he was very 
 poor. He asked to be admitted again, but Qing* did not allow him to 
 enter. Then he took his raven skin and put it on. He knocked the 
 walls of the house with his beak, asking admission, but he was refused. 
 
 He promised to give them fox, mountain goat, and other kinds of 
 animals. Then he went down to the beach, where he ate some excre- 
 ments. After a while he returned to the house and asked again for 
 admission. Then the boy grew angry, and wished the waters to rise. 
 The waters began to rise, and rose up to Qing*'s throat. Then Qing*'s 
 sister and her ten children began to climb up his hat, which was trans- 
 formed into a mountain, which ma\ still be seen near the village. 
 There is another mountain near by which is called Qing'i xa'nginEfi 
 gutas'wa's. 
 
 Then the boy returned to his uncle, and the people returned to their 
 villages. The boy was in love with his uncle's wife, and his uncle 
 was jealous. Then he called upon the waters to rise, intending to kill 
 his nephew. The waters were coming out of Nenk'ilsLas's hat. Then 
 the boy took the skin of a waterfowl (Q'e'sq'ut),"^ which he put on. 
 The house began to fill with water. Then he swam about on the water. 
 He was carr3ang the raven skin under his arm. When the water rose 
 still higher, he flew up through the smoke hole and reached the sky. 
 He shot an arrow up to the sky, which stuck in it. Then he con- 
 tinued to shoot, hitting the nock of the first arrow; and thus he pro- 
 ceeded, making a chain which reached almost down into the waters. 
 Finally he fastened his bow to the lowest arrow and climbed upward. 
 When he reached the sky, he broke it, went through, and saw five 
 countries above. First he came to an open place in which many 
 berries were growing. There were salmon in the rivers, and the 
 people were singing. He was chewing gum. He tried to find the 
 singers, but he could not discover them. He passed the place whence 
 the noise proceeded, and turned back again. Finall}^, after a long- 
 time, he found them. He saw a number of women who were singing. 
 He asked them, "Where did you obtain this song? I like it very 
 much." Then they laughed at him, and said, "Did you never hear 
 that there are five countries up here, and that the inhabitants use this 
 song? They are singing about Nenk'ilsLasLingai', who is in love with 
 his uncle's wife." At that time he received the name Nenk'ilsLasLin- 
 gai'. He wandered about in heaven for many years, singing all the 
 time. 
 
 He came to a large river, where he heard th6 people singing. He 
 came to a town near which he saw a pond. The chief's daughter went 
 out to fetch water. Then Nenk-ilsLasLingai' transformed himself 
 into the leaf of a hemlock, and drojjped into the bucket of water which 
 
«« ANTON] HAIDA TEXTS AND MYTHS 143 
 
 the chief's d;iuoht(;r dipped from the pond. When she attempted to 
 drink, the hemloek leaf w;is in her way, and she tried to bh)\v it away, 
 but did not succeed. Finally she grew impatient and swallowed it 
 with the water. After two months she had a child, and her father 
 was very glad. The child slept at his mother's side, l)ut at midnight, 
 when all were asleep, he traveled all over the country and came to a 
 town. The people were all asleep, and during the night he ate their 
 eyes. When the people awoke in the morning, the\' found that they 
 were blind. They asked one another, "Did not you hear a story 
 about such a thing happening?" But the old people said they never 
 had heard of such a thing. The next night he proceeded to another 
 town, where he also ate the eyes of all the people. Then he did the 
 same in a third town. The people did not know how they lost their 
 eyesight. Finally he went to a foui-th town and ate the eyes of the 
 people. 
 
 There was an old man in the corner of the chief's house. He did 
 not sleep because he wished to discovei' how the people in the various 
 towns were blinded. One night he saw the bo}' arise from the side of 
 his mother and return early in the morning. He returned with his 
 skin blanket Hlled with something. The old man saw him sitting 
 dow'n near his mother's fire and taking out something round fi'om his 
 blanket. While doing so he was laughing. Then the old man knew 
 that he had taken the eyes of the people. 
 
 When, the next morning, the people heard that the inhal)itants of 
 another town had lost their eyes the old man said that he had seen 
 how the young man ate the eyes while his mother was asleep, that 
 he had carried them back to the house in his blanket, and that h<^ had 
 eaten them sitting near the fire. 
 
 Th(^ floor of the house was made of stone. The chief then broke it, 
 took the boy, and threw him down to our earth. At that time the 
 water was still high, and oidy the top of his totem pole was seen 
 above the surface of the water. The boy dropped upon the top of the 
 totem pole, crying "Qa!'' and assumed the shape of a raven. The 
 pole split in two when he dropped down upon it. Then the waters 
 began to subside, and he began his migrations. 
 
 He went to a rock from whicii the wind was blowing all the tinie. 
 He intended to kill the [s. e. | wind. Xeio'. He tried to niake canoes 
 from various kinds of wood, but they did not satisfy him. Then he 
 asked the birds to carry him there, but they could not do it. Finally 
 he took the maple tree, and he succeeded in making a good canoe. 
 He vanquished the wind and made him his slave. 
 
 Xausgana'"' was fishing for halibut. The Raven went to visit him. 
 He was kindly received, because Xausgana did not know that he was 
 trying to steal food wherever he went, (^ne morning when he went 
 out jfishing Kaven said: "On my travels I saw a large island on 
 
144 BUREAU OF AMERICA:^ ETHNOLOGY [bull. 29 
 
 which there are a great many woodpeckers." Xausgana believed him. 
 He said: "Let us go and see it." One day, when tlie water was 
 calm, they started, accompanied by Xausgana's wife. They paddled 
 toward the island, and Raven said: "Stay here in the canoe while 
 I go ashore to hunt woodpeckers in the woods." There were many 
 SLask'Ema (a plant bearing something resembling berries) in the woods. 
 Raven took one of these and struck his nose until it bled. Then 
 he transformed the blood into woodpeckers. Then he went back to 
 the canoe and said: " Did you see the woodpeckers coming out of the 
 woods?" By this time many woodpeckers had come out from under 
 the trees, and Xausgana became eager to hunt them. Fishermen are 
 in the habit of tying the red feathers of the woodpeckers to their 
 hooks in order to secure good luck.^**" 
 
 As soon as Xausgana had gone a hunting Raven went back to the 
 canoe. He lay down in it and thought: ' ' I wish that a wind would start 
 from the island and that the canoe Avould drift away!" He pulled his 
 blanket over his head and pretended to sleep. Now a wind arose, and 
 the canoe drifted away. When Xausgana saw this he shouted: " Wake 
 up! You are drifting out to sea!" but Raven did not stir. Then 
 Xausgana was greatly troubled because he had lost his canoe. As soon 
 as Raven was out of sight he assumed the shape of Xausgana and 
 turned the canoe toward his house. He went up to the house and 
 said to Xausgana's wife:^"^ "That .man who came visiting us is 
 Raven. He is a liar." Then the woman gave him to eat, and after 
 he had finished the food he asked for more. The woman remarked : 
 "How does it happen that you are so hungry now? Formerly you 
 never ate as much as vou do to-day." She was unable to satisfy his 
 hunger. At night he lay down with her. He lived in the house, and 
 people believed that he was Xausgana. 
 
 The latter was staying on the island, unable to leave it. After a 
 while he thought: "I wish my rattle would come here!" The rattle 
 obeyed his summons. Then he wished his bow to come. Then he 
 walked home over the surface of the water as though it were firm 
 land. He reached his village. After a while he saw his wife coming 
 out of the house. He called her and told her: "The Raven has 
 cheated you. Let us take revenge. Close all the chinks of our house 
 and lock the door. When everything is done shut the smoke hole; 
 then I will appear and take revenge." The woman reentered the 
 house and acted as though nothing had happened. She prepared food 
 for him, and he ate. While he was eating he said all the time: "It is 
 strange how much I have changed. Formerly I was never as hungry 
 as I am now." 
 
 Meanwhile the woman closed all the chinks of the house. Then 
 Xausgana entered. Raven put on iiis skin and tried to escape, but 
 Xausgana caught him and killed him. He broke his bones to pieces 
 
swANTON] HAIDA TEXTS AND MYTHS 145 
 
 ami threw him into the hitriiic. On th(^ fonowino- diiy when his wife 
 went to defecate Kaven spit upward at her genitalia. lie took the 
 body and struck it ag-ain, and he took a large stone and pounded it to 
 jelly. TluMi iio threw it into the sea. It drifted about on the water. 
 One day many people went out in their canoe. When they saw the 
 body they remarked: ^ Why is that chief drifting about on the water?" 
 And the body replied, ''A woman is the cause of this." 
 
 After a while he thought, "1 wish that a whale would come and 
 swallow niol" Then the whale came and swallowed him. 
 
 Hero follows the story of the Kaven in the Whale. 
 
 The ^^ hale stranded and was discovered b}^ the people. The>' came 
 and cut it. Then Raven thought: ''I wish that the chief's son would 
 open the whale's stomach, that I may get out again!" At once the 
 chief's son cut open the whale's stomach. Then Raven flew out 
 right against the young man's chest. The youth fell down dead. 
 Then the people were afraid, and ran away. 
 
 Raven flew into the woods, and assumed the shape of an old man. 
 He came back, leaning on a stafi', and asked the people: ''Why are 3'ou 
 iMuuiing away f They told him what had happened. Then he said, 
 •• I heard that the same events happened long ago. At that time the 
 people left the town, leaving all their property l)ehind. I think it 
 would be best for 3'ou to do the same." Then the people, who were 
 nuich afraid, left the village at once. Raven stayed behind, and ate 
 all their provisions. 
 
 Beaver ^"^ was a chief who had his room in the rear of a very 
 beautiful house. Behind the house there was a large lake, where 
 Jieaver went to play. Then he returned to his house. In the lake 
 there were many salmon, and on the shores were growing all kinds of 
 berries. When he returned home he carried a tish, which he boiled. 
 
 One day Raven, who desii'ed to rob Beaver of his treasures, dis- 
 guised himself as a poor, ugly person. In this shape he went to 
 Beaver's house. In the evening Beaver came home, bringing a lish 
 and l)erries, which he intended to boil. Raven arranged it so that he 
 should meet him. Then Beaver asked: '' What are 3'ou doing here? " 
 Raven replied: "My father has just died. He said that 3'ou are ni}' 
 brother. We have the same ancestors. He told me to go to visit you 
 and to ask you for food." Then Beaver invited him to his house. 
 He boiled his lish, and when it was cooked he let Raven partak(^ of 
 the meal. He believed him and pitied him. 
 
 Next da}' Jieaver went to the lake. He told Raven to stay at home. 
 Toward noon he. returned, carrying a salmon, and he spoke kindly to 
 Raven, promising to feed him all the time. He told him that there 
 were always tish in the lake and ripe berries on its shores. 
 17137— No. 2!)— ().=) 10 
 
146 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 On the following- day Raven went out to the lake. He rolled up 
 the water like a l)hinket, took a number of fish out, boiled them, and 
 ate them. When Beaver came home he found Raven crying and 
 pretending to be hungry. On the following day Raven went out again. 
 He rolled up the water, took it in his beak, and flew away. He 
 alighted on the top of a large cedar tree. 
 
 When Beaver went out in order to fish in his lake he found that 
 it was gone, and he saw Raven sitting on a tree, holding the water. 
 Then Beaver called the monster Tfi'Lat'adEga, ^"''' which laas a long 
 body, a long tail, and many legs; and he called all the beavers and the 
 bears and asked them to throw the tree down. The wolves dug up its 
 roots, the beavers gnawed the trunk of the tree, and all the animals 
 tried to do what was in their power. Finally the tree fell. Than 
 Raven flew off to another tree. They tried to throw this tree down. 
 All the animals of the forest helped Beaver. After they had thrown 
 down four trees they asked a favor of Raven: " Please give us our 
 chief's water. Don't make us unhappy!" But he did not comply 
 with their request. He flew awav, and spit some of the water on the 
 ground as he flew along. Thus originated all the rivers on Queen 
 Charlotte islands. He also made the Skeena and Stikine rivers. 
 
 There was a man named K''i'lkun, who lived at Skidegate. He 
 asked Raven to give him some water. Raven complied with his 
 request, but gave him very little onl3^ This annoyed him so much 
 that he fell down dead. He forms the long point of land near Skide- 
 gate.^"* The same thing happened at Naeku'n.^"'' For this reason 
 there is a long point of land at that place. 
 
 This is the best known, as it is the longest, of all stories told on the upper north- 
 west coast, and many writers have given fragments of it. Although often spoken of 
 as the creation legend, it would be more correct to say that it explains how things 
 were altered from one state or condition into that in which we now find them. 
 Thus topographic features, natural phenomena, the tastes, passions, habits, and cus- 
 toms of animals and human beings are mainly explained by referring to something 
 that Raven did in ancient times. He'was not the only originator of all these things, 
 but he was the principal, and for that reason he was known as NAuki^lsLas ("He- 
 whose-voice-is-obeyed " ) . Until Qi^ngi adopted him he was called N Aiiki^lsLas-tina'-i 
 ("The-potential-NAiiki^lsLas" ). Some even said that NAnki^lsLas was a great chief 
 who put on the skin of a raven only when he wanted to act like a buffoon. Among 
 the three peoples who have developed this story most — Haida, Tlingit, and Tsim- 
 shian — the Raven clan is also of very great importance, and it is evident to me that 
 there is a causal relation between the two facts. I have, however, discussed the 
 singular prominence of the Raven clan among the people in this region in volume v, 
 part 1, of the Memoirs of the Jesup North Pacific Expedition, page 104. 
 
 Aware of the important position held by this myth, I made a special endeavor to 
 secure as much of it as possible and consulted several different story-tellers. The 
 main portion of the story was given me by John Sky, a Kloo man, who also related 
 the five next and that on page 86. A long section was added by Walter McGregor, who 
 belonged to the people of the west-coast town of Kaisun, and fragments were con- 
 tributed by Abraham, an old man of Kloo, by Tom Stevens, chief of Those-born- 
 at-IIouse-point, the ancient people of Rose spit, and by Job Moody, a man of the 
 
8WANT0N] HAIDA TEXTS AND MYTHS 147 
 
 Witc:h i)e<)ple of Cumshewa ami fatluT of my interjjrt'ter. A second version is 
 appended. This was obtained in En<rlisli l)y I'rof. Franz Boas from Charlie Eden- 
 shaw, c'liief of the great Masset family StA'.<tas. He spent his earlier years at Skide- 
 gate, so I am not certain whether it is more like the story as told at Skide<,'ate or as 
 told at Masset. I am inclined to think, however, that it approaches the form in 
 which it was told by the people of Rose si)it. While at Masset I secured several 
 additional texts bearing on events in the life of Raven, some of them differing con- 
 siderably from the above. An abstract of these texts will be found on pages 207-211 
 of volume v, part 1, of the Memoirs of the Jesup North Pacific J^xpedition. On 
 pages 233-288 of the same memoir will be found two sections of the story obtained 
 from two old Kaigani. They i)robably contain nmch of the Tlingit Raven story. 
 Finally, it must be stated tiiat Raven is l)rought forward to explain so many local 
 phenomena that an absolutely comitlete Raven story is neither practicable nor 
 
 ' That is, the Queen Charlotte group. 
 
 -Probably belonging to the Actinozoa. 
 
 ■'' The i)rincipal family of Cumshewa. 
 
 *The proper habitat or dwelling of a human or superiialural being is described in 
 Haida by this word tela. 
 
 ^ Rock from her hips down. 
 
 •^That is, he could get along just as well under water as in the air. 
 
 ' The black pebble was to be placed in the water first, then the speckled one. A 
 piece of each was to be bitten off and spit upon the remainder. 
 
 ® Literally, "One-lying-sea ward, " or " Seaward-land. ' ' 
 
 'By Ldjin the Haida understand the coast of British Columbia from the borders 
 of the Tsimshian southward indefinitely. The people living along it, be they Kwa- 
 kiutl, Nootka, or Salish, are all called Ldjin xa'-idAga-i (Ldjiu-people). Djin = 
 "far." 
 
 '"A version of this episode ol)tained by Professor Boas runs as follows: "On his 
 travels NAfiki'lsLas saw a large salmon (tiVun). He said to him, 'Come nearer. 
 Jump against my chest.' He did so, and NAfiki^lsLas almost fainted. Then he 
 made a hole in the rock. He called the salmon a second time, asking liim to jump 
 against his chest. The salmon did so and finally fell into the hole.'' 
 
 " Len are joyful songs, usually containing Tsimshian, l)ut more often snug in the 
 houses than out of doors. 
 
 '- Djifi'djat (jagA'n, lit. " Women's songs," were employed particularly when totem 
 poles and house timV)ers were towed in during a potlatch. 
 
 '•^ According to the be.st informed this was Bentinck arm, 
 arm, in the Bella Coola country, and this would agree with 
 the Bella Coola are called Ilghi'mi by the Tsimshian. 
 
 '* Probably the same as tco^lgi, a mainland animal like a 
 itself. 
 
 ''That is, toward the Queen Charlotte islands. 
 
 '"The word used for "Eagle" here is si.g.A^m, a story name. It is evidently 
 identical with sLqA''m, the Masset word for "butterfly." Among the Ma.^set Haida, 
 Butterfly takes the place of F^agle as Raven's traveling companion. 
 
 '" An exclamation of Avarning. 
 
 '" Here there is repetition. Tln' great lake formed by tlu- last fresh water poured 
 out was at the head of Skeena rivi-r. 
 
 "The derivation of this word is uncertain. 
 
 '"'The story name of the marten, Klux.ugina'gits, is here used. The conunon 
 name is klu'x.u. 
 
 perhaps South 1 
 
 '.(■Mtinck 
 
 Dawson's statem 
 
 eiit that 
 
 mink, it not thai 
 
 1 animal 
 
148 BIKKAU OF AMERICAN ETHNOLOGY [buli,.29 
 
 '■''This was a small bird which I have not idcntilit'd. The word is said to mean 
 "Swift- rainbow-trout," and it was thought to be the fastest of Ijirds, just as the 
 marten was supposed to be the fastest animal. 
 
 -■-' Qadadj;"/n, the owner of the eulachon, is a mountain on the south side of Nass 
 inlet at its mouth. 
 
 ■■'•^ A basket with an open weave, in which fish could drain. 
 
 ^* A tall, stiff grass growing near the shore of the sea. Not to l)e confounded with 
 a variety of kelp with large floats which has the same name. 
 
 ^^ The object to be projected was placed on one end of a flexible stick, which was 
 then drawn back and released. 
 
 ■■^"This word can not be fittingly translated. It is used in speaking to one's very 
 closest relations. • 
 
 '•" That is, the food received from the family of the bridegroom when she married. 
 
 ^^Sg.o^tg.o-qo^na was one of the many names of Cape Ball, a prominent bluff on 
 the coast between Skidegate and Rose spit, Graham island. He was called the con- 
 troller of the tides. 
 
 ^^ "The-one-who-is-going-to-order-things." 
 
 *" Said sarcastically. A man's nephews, who were also to be his successors, lived on 
 terms of perfect freedom with his wife. 
 
 ^1 The men of his adopted father's clan at House-point. 
 
 ^^ The west coast of Moresby island or part of it. 
 
 ^^Qi'ngi is said to mean "Looking-downward," because this mountain, which is in 
 the Ninstints country back of Lyell island, hangs precipitously over the sea. 
 
 ^*An exclamation indicating very great wrath and used only by great chiefs. 
 
 ^^ One race came from each corner of the house. 
 
 ^^ "Sitting-around-snuffing-like-a-dog," the woman who lives at the head of Tele! 
 creek and owns all the fish that go up it. 
 
 ^" " Croaking- raven," the woman at the head of the creek which Hows into Skedans 
 bay. 
 
 ^* From another man 1 learned that her name was Sg.iVna djat Lg.a^gAn at 
 na^nsg.as, "Supernatural-woman-who-i)lays-up-and-down-with-her-own-property," 
 referring to the fish, but in the story on pages 71-85 it is given as Supernatural-woman- 
 in-whom-is-thunder. 
 
 ^^ Meaning by "upon" upon the mountain called Qi^iigi. This is probal)ly given 
 as the reason why there are so few mainland animals on the Queen Charlotte 
 islands. 
 
 *'* "A hair-seal canoe" (x6t-Lu) is continually refei-red to as a canoe used by super- 
 natural beings. 
 
 *' The "you" is here plural, dal.v^n, all on the same side being referred to. 
 
 ''' See note 24. 
 
 ■•^The word used for rainbow here, qwe^stAl, seems to mean "cloud cliff" (ir "sky 
 cliff." It is not the common word for rainbow, which is taol. 
 
 **That is, the carving on it sang. 
 
 *^ Each of these sj)eeches contains a sarcastic reference to the destruction of Qi^ngi's 
 people. 
 
 ** Probably Platichthys stellatus, Pallas; Haida skA^ndal. 
 
 " Or Oregon J unco. 
 
 ■•** These were feminine genitalia. 
 
 *'■• Supernatural beings were unable to bear the odor of urine, the blood of a m^n- 
 struant woman, or anything associated with these. 
 
 ^^ The people of the Raven clan, to which Raven's sister necessarily belonged, were 
 thought to have better morals than the Eagle people. 
 
 *' I was unable to get my interpreters to tell me what these words were, but they 
 are contained in stories taken down on this coast in previous years. 
 
swANTON] HA IDA TEXTS AND MYTHS 149 
 
 ■''-Certain rocks at tluH i)lac(' arc said to 1)e tlu' l)un(ll<'s of cedar l)ail< wliicli the 
 1)ird.s left there. 
 
 ^■*This sentence was contributed l)y an old woman of the StA^stas family livin<r 
 at Skidegate. She yaid that the meaning of (jAlaasti''s had l)een forgotten, l)ut 
 thought that Raven used it because he was hungry. 
 
 ^■•Or blaster Canoe-huildcr, a favorite Ilaida deity. 
 
 ■'5 Jiere Raven is called Wl'git, a name by which he is sometimes known, esjiecially 
 when he is identiliecl with the being who determines the lengtli of a child's lil'e 
 wlien it is born. 
 
 ^'' I do not know the P^nglish e(|uivaleiit. Tiiey are described as birds like ducks 
 and as having white spots. 
 
 *' Therefore it is always roily about the places where herring are spawning. 
 
 "''The beginniTig of this episode seems to have been omitted. Eagle caught a 
 black cod, which is fidl of grease, while Raven caught a red cod, which has firmer, 
 drier tlesh. 
 
 •'^'■'The old man lirst started the story at this point, but next morning he said that 
 he had been talking over the proper place to begin with an old woman, and at once 
 reconnaenced a.s in this text. Perhaps the real reason was that he disliked to start 
 in immediately with a stranger at the beginning of the "old man's story," which is 
 the most venerated part of the whole. 
 
 '''"An exclamation indicating that great crowds turned out. 
 
 '•'The skids upon which canoes were hauled overland. 
 
 •■•'-The halil)ut slid him over their backs into the canoe. 
 
 •'•'Or "Supernatural tisherman," the God of Fishing. 
 
 ** Compare seconil version of story, given below. 
 
 *5 Meaning carnal knowledge. 
 
 *" Using insulting and indecent words. 
 
 '''This is where the division was made by my interpreter. It is not impossible 
 that much that precedes may have been included in the " young man's" story. 
 
 **The proper place to insert this episode is uncertain, but this was thought the 
 best by my interpreter. 
 
 ««Haidaq!tVdji. 
 
 ""An exclamation meaning "pretty" or "nice." 
 
 "' Name of the labret. 
 
 " Or the American dipper. 
 
 "My informant would have told this as two episodes had it not been for his wife, 
 who objected that it was simply repetition. 
 
 '*The same as G.AmV; see note 2. 
 
 '■^The figure of a mallard was sometimes carved on shamans' rattles. 
 
 '"It was customary to turn the heads of halibut toward him who caught them. 
 
 "This word, sin, refers particularly to the day-lighted sky. It also means "day." 
 
 '""Raven's nnistache" is a kind of seaweed from which fish eggs were sometimes 
 gathered, but it did not serve as well as hemlock boughs. 
 
 '•'See note 24. 
 
 ™SkAn is an epithet applied U> a jR-rson who refuses to reply when «)uestioned. 
 
 "'Said to be a tree similar to an alder. 
 
 *-«SqaMjix.u or sqiVdjigu, a univalve identified by Dr. C. F. Xewcombe as Fis- 
 suroidea aspera, F'scli. ''Raven i)retends to be a great chief and only communicates 
 with others through Eagle. 
 
 '^■'An island on the Tsimshian coast. 
 
 "MVhen they stojjped laughing he knew that they were asleep. 
 
 "•'I'robably related to the chitons. 
 
 •■"■•Referring to the way in which tin' I lai. la strip these animalcules (.f their outer 
 skin. 
 
150 BUREAtf OF AMERICAN ETHNOLOGY [bull. 29 
 
 **'He-who-was-going-to-becoine-NAnkKlsi.as. 
 
 ^8See page 118. 
 
 *'"0r QA^lg.a-djiVadas, the name of Raven's aunt. 
 
 ""The old town at Dead Tree point; see the story of Sacred-one-standing-an<i- 
 moving, note 3. 
 
 *^ Probably means "Halibut pool." 
 
 *^01d Kloo on the eastern end of Tan-oo island. 
 
 '^Perhaps Ciwe'g.ao-qons; see the story of Sounding-gambling-sticks, note 9. 
 
 9* A fern. 
 
 "^See tlie story of He-who-was-born-from-liis-mother's-side, note 11. 
 
 "^See the story of LAguadji^na. 
 
 "'The western robin (Onerula Migratoria propintjua, Ridgwood). 
 
 "^The bufflehead; see the story of Fights between the Tsimshian and Haida anl 
 among the northern Haida, note 21. 
 
 "" See note 63. 
 
 '""From this it appears that these were flickers. 
 
 ^'"This is inconsistent with the previous statement that she accompanied them. 
 
 '"'•'Tokl to explain beaver tattooings. 
 
 '"^Ta^L.at is the word for rainbow trout or charr; ada means "different.' ' 
 
 i"*Spit point. 
 
 lo^Or Rose spit. 
 
swANTON] HAT DA TEXTS AND MYTHS 151 
 
 A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY 
 
 [Told by John Sky of Those-born-at-Skedans] 
 
 Once there was a chiefs child, they say, a girl, for wlioiii they 
 often hung out hawk down on the end of a pole. ^ Her father loved 
 lier. She had two brothers; one was large and the other had just 
 begun growing. 
 
 Once people came in front of her father's town in ten canoes, danced 
 while coming and stopped in front of the town. Then one of her 
 father's slaves inquired: "What are these come for?" "They are 
 come to get the chiefs child." And when they said "The woman 
 refuses," they went away weeping. 
 
 The next day others came dancing on ten canoes. Then again they 
 asked: ' ' What are these come for 'i " "They are come to get the chiefs 
 daughter." And those, too, they refused, and they went weeping 
 away. 
 
 Now, the day after a certain one in a hair-seal canoe," wearing a 
 broad hat, stood there early in the morning. He had a surf-bird for a 
 hat. After they had looked at him in his hair-seal canoe for a while, 
 they asked him: "Why does the canoe come?" He said nothing. 
 They did not want him. They said to him: "The woman refuses." 
 A round white thing was on top of his hat. This was a foamy wave. 
 The foam was turning round and round rapidly. As soon as they 
 had refused him the earth changed. Out of the earth water boiled up. 
 Then, when this island was half covered, the frightened town people 
 thought of giving the woman up. She had ten servants, they say. 
 And they dressed up one of these just like her. And they painted her. 
 And they put red cirrus clouds on her and two clear-sky blankets' and 
 sent her down to the chief. Then he absolutely refused her. lie 
 would take none but the chiefs child. They dressed up still another 
 [slave] with dark mottled clouds which lie seaward, and they put two 
 marten-skin blankets on her and had her go down. Her, too, he 
 refusiHl. He refused all ten in the same way. 
 
 Now, all of the town people with their children had gone into her 
 father's house. Then they all cried, and, without painting her, let her 
 go. And the ten servants all went with her. When she stood near the 
 salt water the canoe came ([uickly to her of itself. [Then the stranger 
 gave them iiis father's hat covered with surf-birds (tcIigA'ldAX.uan), 
 which wt)uld keep tlying out from it and back again.] Now, when she 
 got in, the ten servants got in with her. What caused the canoe to 
 move could not be seen. When the chiefs child had got in they dis- 
 covered him floating at the i)lace where he had been before. * 
 
152 BUREAU OF AMERICAlSr ETHNOLOGY [biill.29 
 
 And they made holes in the front of the whole house by pulling- 
 off planks. Through these they were looking- to see which way his 
 canoe went. After they had looked for a while [it vanished and] 
 they did not see in which direction. And they did not see that it had 
 sunk. And the direction in which the chiefs daughter had vanished 
 was unknown. 
 
 At times her father turned to the wall and cried, cried, cried. And 
 her mother turned to the wall and cried, cried, cried. One day he 
 stopped crying- and said to his head slave:* "Find out whither my 
 child went." "Wait, I will find out the proper time to go, I will go 
 to see whither your [child] went." 
 
 One morning, as day began to break and when it was a propitious 
 day for him, he started the fire, and, while the people of the house 
 whom he feared to have see him, slept, he took a bath. Now after his 
 skin became dry he turned toward the wall and broug-ht out the tackle 
 he used for fishing-. He untied it, and he took out blue hellebore, and 
 he put it into the fire. And after he had watched it burn a while, he 
 took it out of the fire, and he rubbed it on the stone fioor-planks and 
 made a mark with it on his face. 
 
 Then he got ready to start. He was going- to search for the chief's 
 child. The chiefs child's mother was with him. 
 
 And he was a good hunter. He had a sea-otter spear. When he 
 pushed off he threw the sea-otter spear into the water, and, throwing 
 its tail about, it went along forming ripples in its passage, and he went 
 with it. 
 
 By and by the canoe stuck. The same thing happened to the sea- 
 otter spear, they say. Then he pulled the canoe ashore. The chief's 
 Avife got off", and he turned the canoe over. Long seaweeds were 
 growing on it. These were the things that stopped the canoe. He 
 had been moving along for a whole year. Then he took off' his cape 
 and rubbed it on the bottom of the canoe and on the chief's wife. 
 And he rubbed it on himself as well and became clean. 
 
 Again he shoved off' the canoe. Then he threw the sea-otter spear 
 into the water again, and it moved on anew. He followed it. After 
 he had gone on, on, on, on for a long while, the canoe again stuck. 
 Then he pulled the canoe ashore still again. And he turned it over 
 again. [A kind of] long seaweed had grown on it, and on the chiefs 
 wife, too, and on himself. Then, as before, he took the cape off'. 
 And he rubbed it on the canoe and on the chiefs wife as well. Then 
 he rubbed it also on himself. And after they had become clean 
 he launched the canoe again. Again he threw the sea-otter spear in, 
 and again they followed it. After he had been towed along by it for 
 a while he came to floating charcoal. There was no way for him to 
 pass through this, they say. He had brought along his fit^hing- 
 f tackle box, and he looked into it. And in it he used to keep the [old 
 
srtANTON] HAIBA TEXTS AND MYTHS 158 
 
 spruce roots] takon off wIkmi he repaired his halibut hooks. When lie 
 put these roots into the water, [the charcoal ] divicUnl, and he was towed 
 through. Not far away the canoe came to another place where it (the 
 ])assa«'e) had closed together. And when he put some [roots] into tlie 
 ^\^lter, as before, that also parted. 
 
 Then he was towed out of it and was l)rou<>ht to the edge of the 
 sky. Now, after it had shut together four times, he braced the spear 
 under it.'" He went under. Then he pulled his spear out and put it 
 into the canoe. He took the paddle and began paddling. 
 
 By and b}^ he could see the smoke of a great town. And he pulled 
 the canoe ashore some distance to one side of the town, they sa}'. 
 After he had turned the canoe over he made the chief's wife sit 
 under it. Then he walked to the town. When he came to the end of 
 the town it was low^ tide. A certain woman, with her infant on her 
 back, had come down to the uncovered beach. She held a basket in 
 her hand, and she had a digging stick and moved it before her as if 
 hunting for something. While putting something into the basket she 
 looked up to where he was seated. And, after she had looked for a 
 ^\•hile, she did the same thing again. And, after she had rolled away 
 the stones, she put sea cucumbers into the basket. That was Property- 
 woman." 
 
 When she again fastened her eyes on the place where he sat, she 
 said: "I know you." And then he stood up. And he w^ent down 
 on the beach and stood near her. Then she said to him: "Do you 
 travel hither expecting to see the chief's child?" He said ''Yes." 
 "You see this town. He thought grease into his son's wife's mind^ 
 })ecause he gave away his father's hat as soon as he married the 
 chief's child.* She is l3"ing over there in a cave. When you have 
 entered pass along by the right side of the chief's house and go Ixdiind 
 tii(^ screen. There you will hear news." 
 
 Then he started away from Property-woman and went into the cave 
 to the chief's child. And as she lay there she was winking her eyes. 
 He took his coat off and rubbed it upon her. And he tried to make 
 hei- sit up. In vain. And he became angry because he was unsuccess- 
 ful. And, since he could not succeed, he started off. 
 
 He put on his two yellow-cedar blankets and walked al>out among 
 tliem (the people). And they did not see him. Then he went into the 
 chief's house and to flie right. It had ten tiers of retaining planks. 
 On the upper one, in the middle of the sides, one sat weaving a chief's 
 dancing-l)lanket. Then from the blanket she was weaving something 
 said: "•To-morrow, too, one of my eyes [will still be] untinishod. 
 luitinished.'"' 
 
 Then, contrary to the expectations oF those in the lK)U-^e. he went 
 round ))ehind the screen and a wonderful sight met his eyes, they 
 say. A large lak(> with se\ eral grav(d points running into it lay there. 
 
154 KUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 The points were red with cranberries. Canoe songs'" resounded across 
 it. Near the stream wiiich flowed out of this large lake they had a tire 
 for [drinking] salt water.'' 
 
 Then some people came in from picking berries. As she walked 
 past the last one snutt'ed with her nose. "' I smell a human being" 
 [she saidj. And he said to her, "Say! it is I 3'ou are speaking about." 
 "It was the 3^ellow cedar-bark blankets of the chief's child's ten serv- 
 ants whom they ate, which I am wearing that I smelt." That was 
 Mink-Avoman.'' 
 
 And now he turned himself toward the fire which they had made 
 [to warm] salt water. When he got near, one among those sitting 
 there in a group said: "What will happen when they (her family) 
 look for the chief's daughter ? " " W^hy , what are you saying ? W hen 
 the}^ look for the chief's child and return his father's hat which he (the 
 son) gave aw^ay, he (the father) will make her sit down (i. e., restore 
 her).'' 
 
 After he had heard all the news he turned roimd. He rememVjered 
 the chief's wife, ran back to the canoe and turned it over, but only 
 the chief's wife's bones lay there. Then he drew his coat ofl' and rubbed 
 it upon her, and she awoke as if from sleep. She had been perspir- 
 ing. He put his arm into the canoe and pulled it into the water. 
 After he had let the chief's wife in he came to the vilFage. He tied 
 her into the canoe. He tied himself in the same way as the chief's 
 wife. He tied himself as Property-woman had told him to do. They 
 were there tied in front of the chief's house. As they floated there 
 one came out of the chief's house and said: *' Wait; they want the 
 chief's wife to remain there. They are going to dance near by," 
 After she had remained there for a while a thunderbolt [appeared to] 
 drop in the house, they say. 
 
 By and by feathers came out of the smoke hole in a point. After 
 it rose into the air it broke ofl'. Then it came to them in a point and 
 struck them, and they both forgot themselves. 
 
 They came to themselves lying on the retaining timbers. And then 
 he untied himself and the chief's wife as well. When he could walk 
 he untied her. Her son-in-law sat opposite the door, and they spread 
 out mats for her below. Then they came down and sat in the middle 
 of the side.'^ Then one brought food in a small basket. In it were 
 large clam shells, small clam shells, and two mussel shells. They 
 gave some to the chief's wife. They let her eat. After difl'erent 
 kinds of food had been brought out and eaten and all was gone, they 
 brought a basket to the tiro, poured water into it, and put stones into 
 the tire. When th(>se were red-hot th(\v put them into the basket with 
 wooden tongs. 
 
 It boiled. Then the chief said something to a youth who was walk- 
 ing around the basket. Then he went into a storeroom in one corner 
 
swANToNj HAIDA TEXTS AND MYTHS 155 
 
 and broui^ht out :i wliiilc on tlic ciid of u slmrpi'iied stick. IIo, put it 
 into the l)!isk('t. Now. when lie had tried it with a stick and it had 
 hccoiuf soft, h(^ put the \\ hah' into a dish the shape of a chiton and 
 hiitl it down b(d\)rc thcin. 
 
 Now he again said soiutthinu-. and he ( the youth) gave her okl elain 
 shells to drink the soup out of. She was luiahle to drink with these. 
 Now she got her own basket and took out two large clam shells and 
 two mussel shells, wheicupon the people all stopped in a moment as 
 w lien something is drojjped.'' And the chief, too, looked at nothing 
 l)ut those UHissel shells. When his eyes were fastened upon them she 
 noticed it and stopped. 
 
 Then she handed the shells to her husband's slave and had him give 
 tliem to her son-in-law. He made a place for them [on his blanket]. 
 Now, after he had looked at them for a while, he said something, where- 
 upon they went to him to get them and put them away l)ehind the 
 screen. 
 
 Jn tiie evening those in the house went to sleep, and they (the visit- 
 ors) also went to sleep. 
 
 When da}' broke a young hair seal was crying in the corner of the 
 iiouse, they say. At daylight they started otf by canoe. 
 
 Now the canoe lay on top of the retaining planks. There he 
 fastened the chief's wife, and he fastened himself in the stern. The 
 thunder])olt dropped behind the screens wHich pointed toward each 
 other. When the feathers came out from it in a point toward the 
 tire and struck them they forgot themselves. When they came to 
 themselves they were on the ocean. 
 
 Now he untied himself, went to the chief's wife, and untied her. 
 And when they went otf it was the middle of summer when the young- 
 hair seal cr}'. He picked up his paddle and started paddling. After 
 hi' had made two strokes he reached his master's town. 
 
 The chief's wife went in and sat down. She related to her husband 
 how his daughtei' was situated. Then the slave also went to his mas- 
 ter and told him what those thought who had had a tii'e for salt water. 
 He repeati'il what they said to him word for word. 
 
 At once he spoke to the one who had charg<' of t\w tire Two \)vr- 
 sons went through the town sunnnoning the peo})!*'. Immediately 
 they entered. The house was full. Then he o])ened suj)plies of good 
 food. He fed them. He fed them all. When the food was all gone 
 he told the town ])eople what he had in mind. He told the town peo- 
 \)\v that he was going to look for his (hiughter. All were well pleased, 
 lie told all the chiefs to start in ten canoes. They agreed. 
 
 But the next morning his oldest boy had disappeared. When they 
 began to get ready the next day the yoinigest also was gone. 
 
 For the chief and the chief's wife each they dnnv the figures of 
 cunmlus clouds upon ten clam shells. As many mussel shells were 
 
156 BUREAU OF AMERICAN ETHNOfOGY [buli,.'29 
 
 inside of these. He had ten di-awn for the elder [son] and he had ten 
 drawn for the younger. The town people who were going away all 
 gathered ten apiece [for the men] and five apiece for the women. And 
 after the}' had got through gathering them they waited for the two 
 sons who had gone off to marr}^ They got tired of waiting for them 
 because they wanted to restore their sister. The town people had 
 everything ready and were awaiting them. 
 
 The elder got home at midday. His hair was fastened with cedar 
 limbs. "Mother, I have brought a wife to you. She stands outside. 
 Go out and get her." So he spoke to his mother: "Oh! my child has 
 come.'' She looked outside, and a woman stood there having curly 
 hair parted and large eyes. This was Mouse-woman. 
 
 After the youngest had been away for a while, he, too, came back 
 at midday. He came in, his hair fastened with a small fern. Hai hi 
 hi hi hi + + + ." " Mother, I bring a wife to 3^ou. She stands out- 
 side. Go out and get her." A wonderful person stood t^iere. She 
 was too powerful to look at. Something short with curly hair and a 
 copper blanket [stood there]. "Chief-woman, come in." She did 
 not wish to enter. "She does not wish to come in. She positively 
 refuses, my child; j'our wife positively refuses." " Wh}^ she goes 
 by contraries," he said to her as he stood up. He went out to his 
 wife, came in with her, and sat down. 
 
 Next day, very earl3%'they went off. The town people all started 
 out together upon the ocean. The elder son's wife sat up on one of 
 the seats, and the younger one's wife concealed herself inside. She 
 (the former) sat up high to look after those who were starting off. 
 She always kept her small wooden box with her wherever she turned. 
 When the}' were all afloat she hunted in it and took out a bone awl. 
 And she put it into the wajter. The water rushed aside as it cut 
 through. In behind it they placed the canoe. The bone awl began 
 to tow them along. 
 
 After they had been towed along, along, along, along, along for a 
 while, they came in sight of a broad band of smoke from a town. 
 Some distance from the town the elder brother's wife told them all to 
 land. She talked to them. The elder brother had married Mouse- 
 woman so that the}^ might follow her directions. 
 
 They stopped at this place, and she had them cut long sticks. They 
 got two poles at this place. The younger brother's wife hid herself, 
 but the elder brother's wife commanded the voyagers. The ten 
 canoes were still, and along the front of the bows and midway of the 
 canoes they put the sticks. They fastened them to thwarts by wind- 
 ing ropes around them.*^. That was finished. Then they started for 
 the front of the town. 
 
 They stopped in front of the chief's house, and one came out of 
 the chief's house. " Wait, the}' direct you to remain still. They are 
 
'^"ANTON] HAIDA TKXTS AND MYTHS 157 
 
 ooiiiu- t() dunce in front of you." After they had remained there for 
 a while, they foro-ot themselves. Then they eanie to themselves lyino- 
 on top of the retainino- planks. In the place where they woke up 
 (hey untied themselv(>s. Th(>y also luitied the ])oles that had been 
 fastened upon the canoes. 
 
 On top of the retaiuinu- planks they spread out mats. There were 
 crowds of peoi)le there on each side on the ten retaining- plaidcs. 
 The chief's child was not there, the one they came after. Only her 
 hushaiid sat tluM-e. Then they spread out two mats in front of the 
 phuc where he sat. In front of him the ten canoe loads of people 
 laid their clam shells. They filled the house up- to the very roof. 
 Now they laid the hat on top of all. They gave it l)ack to him. 
 
 •'Come! send for my father. Tell him to hurry." Then a youth 
 started on the run. "Is he ('omino?" "He is close ))y." VVTiiu-u-u-u 
 (sound of wind). The house moved. The earth, too, shook. Of all 
 the visitors who sat in circles not one looked up. Hut, while they hung- 
 their heads, the younger brothers wife raised hers up. Then she 
 looked toward the rear of the house and toward the door. "Hold up 
 your heads. Have you, also, no power f she said. 
 
 B}' and by the house shook again, and the ground with it. X.u-uu. 
 The people in the house again hung their heads. Now she said again 
 " Hold your heads up. Have you, too, no supernatural power?" At 
 th(^ same time he came in and stood there. Something wonderful came 
 in and stood there. His large eyelids were too powerful to look at. 
 Where he placed his foot he stood for awdiile. When he took another 
 step the earth and the house shook. When he took another step and 
 the house and the earth shook, all of the people hung their heads; but 
 she (the youngest's wife) said to them, " Hold your heads up.'' When 
 sh(> said it louder the supernatural power that had entered took hold 
 of his head. "Stop! might}' supernatural woman that 3'ou are." 
 After that he came in. Nothing happened.'" He sat down near his son. 
 
 P)Ut when he first came in and sat down he laid his hands at once on 
 his hat. 
 
 With his fath(>r"s stall he divided the clam shells. He kept the 
 smaller pai-t for hiniseif. He made his father's part large. "Did you 
 send for your wife, chief, my son f "No, indeed; I have been wait- 
 ing for you." "Send someone for your wife, chief, my son." Then 
 a youth went to call her. "Is she coming?"' "Yes; she approaches." 
 l>y and by the one whom they were after came in from the cave where 
 she had lain, and stood there. But sh(> went to her mother first. She 
 did not go down to hei" husl)and. 
 
 Then his father began to dance. After he had done so for a while, 
 lie fell down. At once he broke in two in the middle. Out of his 
 buttocks feathers ])lew, and out of his trunk as well. One* of the 
 servants stood up out of his buttocks, one out of his trunk, another 
 
158 BUREAU OB' AMERICAN P^THNOLOGY [bull. 29 
 
 out of his buttocks, another out of liis trunk. All ten whom he had 
 eaten he restored.^' That was wh}^ he danced. On account of the 
 hat he had devoured the servants. He had put grease, too, into the 
 mind of the chiefs daughter ))}' thinking-. On account of the hat they 
 put her in the cave. Kv and by he came together. He stopped 
 dancing. He sat down. 
 
 Now they put more wood on the lire, made them sit down in a circle, 
 and began to give them something to eat. The feast went on even 
 until midnight, when they stopped. They stopped. They went 
 to bed. 
 
 When day ])egan to break tlie young hair seals cried in the xery 
 place Avhere the}' had cried before. Then they prepared to start from 
 the top of the retaining timbers, where their canoes were lying. 
 
 Then her father-in-law called her. "Noble woman/^ wait until I 
 give 3'ou directions." And he whispered to her. He gave her direc- 
 tions as she sat near him. "Chief-woman, 1 will come forth from 
 your womb. Do not be afraid of me." And to her he gave a round 
 plate of copper, to which some strings and a chain were fastened. 
 It was named X.iJutla'la (Property chain (?))• "Have Master Car- 
 penter make my cradle, chief's daughter. Let lofty cumulus clouds 
 be around the upper edges, chief -woman, and around its lower edges 
 short ones. In those days human servants (i. e., human beings) will 
 gather food through me. When they see me sitting in the morning 
 the surface birds will gather food while I am governing the weather 
 (i. e., while I am in sight)." ^" 
 
 Her parents ("fathers'') were waiting for her on top of the retaining 
 timbers, but, below, her father-in-law was giving her directions, to 
 which she was listening. After he had ceased talking, she got into 
 the canoe with her father. They fastened the canoes to each other; 
 they all fastened themselves. After the chief's child got in, all forgot 
 themselves. When they came to, they were afloat upon the ocean. 
 
 At once they started off. In a short time he came to his village. 
 After it had lain still for a long time the chief's daughter became 
 pregnant. When she began to labor they made a house for her out- 
 side. They drove in a stake, had her take hold of it, and went in. 
 Now he came forth, and, when she looked at him, she saw something 
 wonderful. Something flat stuck out from his eyelids. She rose 
 quickl}^ and ran avyay from him in fright. "Awaiya'," she said, and 
 the town was nearly overturned. 
 
 Then she quickly turned back toward him, laid her hands upon him, 
 and exclaimed as she picked him up: "Oh! my grandfather, it is I." 
 The town was as still as when something is suddenly thrown down. 
 She brought him to the house. Her father put hot stones into a 
 urinal he owned, and they washed him."'* 
 
swANTON] HAIDA TEXTS AND MYTHS 159 
 
 As soon as thcv went out for [Master ('ar|)(Mit(>r|, bcM-aiiio on tho 
 run. lie held in his hand wliat lie had taken olHi. c. cutout)'-'' in 
 the woods. As soon as ho canio in he put the di'awino- on it, as the 
 chiefs daughter told him. He pictured the clouds upon it. Thert^ 
 w?re two rows of them. He made holes in the cradle for fastcninjr 
 the rope alono-sido of his le^s. 
 
 . Then they put him in. They brought out two sky ))lankcts and 
 wrapped them round him in the cradle. After that was done they 
 launched the canoe. Five persons and the chiefs daughter went with 
 her son. Then they started seaward. They went, they went, they 
 went. When they found l)y looking about that they were midway 
 between the Haida country and the mainland tliej' let him down into 
 the water. When they let him go he turned around to the right four 
 tinu>s and became like something flat thrown down. Then the}' went 
 away from him. and settled down at the place where they had been 
 before. 
 
 I He was the one who has his place in the middle of the sea. Some- 
 times when sickness was about to break out they saw him. NAnr..(la' 
 sLas" was a reef.] 
 
 [Wluit follows is roiilly a sfcond storj", but it was told as part of the same. Its true name is said to 
 be " He-wlio-had-Panther-woman-for-his-inother."] 
 
 Here on the Nass lay the town of (xu'nwa. Four shives of the owner 
 of the town came down [the inlet] after wood. They cut the wood at 
 a sandy beach below the town and saw young cedars. They found 
 them for the chiefs wife. They did not believe their eyes [for joy 
 lit finding them growing so conveniently to the water]. They finished 
 cutting the wood, loaded it on their canoe, and went up with the tide. 
 At evening they got back. The town people brought in the wood, 
 and he (the chief) called them in. 
 
 Then, after they had given away food for a while, he re[)()ited that 
 they had seen young cedars. At once the chiefs wife planned to go 
 for the bark. They went to sleep, and early in the morning she had 
 her husband's canoe brought out. People of the town, the chiefs"' 
 (hiughters and young men, all w(Mit with her. At once they floated 
 down with the current. Hu hii hu hu hu, much food, — cranberries 
 and salmon, — [they took with them]. Then they went down. 
 
 When they landed by the young cedars all the women pulled oil' and 
 di-agged down [the bark] from those [trees] near by. They pulled it 
 ort and dragged it out to her. When they had taken all from those 
 near at hand they became scattered. 
 
 She (the chiefs wife) sat with her l)ack to the .sunshine, pulling 
 cedar bark apart. She was not in the habit of (>ating much, ller 
 fingers were slender. She did not care for food. 
 
 After the sounds of the voices of women and men had died away 
 inland a person wearing a l)earskin blanket with the hair si(h' out 
 
160 BUKEAU OF AMERIOAN ETHNOLOGY [bill. 29 
 
 came and stood near her. He hekl something like a pole. It had a 
 sharp point. It was half red, half blue. He was looking- at the chief's 
 wife, but she did not even glance toward him. He asked the chief's 
 wife: "How do you act when your husband calls the people [for a 
 feast] 'r' "When my husband calls the people, I empty the whole 
 dish placed in front of the one sitting next to me into my mouth." 
 
 She had children. One of the two boys she had could not creep, 
 
 " How do 3'ou act when 3'our husband calls the people again ? " "As 
 soon as m}' husband calls the people I put food into the dishes and, 
 bending down, eat out of them." "How do you act when your hus- 
 band comes in from tishingr' "I go down, pull up my dress, swim 
 out to him, and swallow the two spring salmon which are on top," 
 
 He drove the thing he had in his hand into her forehead, and, when 
 it stuck out at the back of her head and he had raised her arm, all of 
 her flesh dropped off. Then he sat down and entered it {her skin). 
 And he picked up her flesh and buried it in the sand at the foot of the 
 tree. After he had seated herself in the place of the chief's wife, 
 they came down to her in crowds with the cedar bark. 
 
 All of them pulled their cedar bark apart. Among the crowds of 
 people that were there the chief woman did it. "Woman, I am 
 hungr3\" "Well, there is a piece of white food in [my box]." "In 
 mine, too," "In mine, too." This [they said] because they wanted 
 to have her eat. 
 
 The one who was quickest broke up the piece of food and placed it 
 I in front of her. She ate all of the little they gave her. While she 
 was doing it, at which they were very much pleased, thej^ started out. 
 Later than the usual time for going to sleep they reached home. They 
 explained that they had started back in the night because the chief's 
 wife had begun to eat. 
 
 The chief commanded wood to be put on the Are. Then he called 
 the people. One of her children had nearly cried itself to death 
 when she reached home. When they handed it to her she pulled her 
 teats out and put one into her child's mouth, but it ran away from her. 
 It was sucking a man. That is why it ran off' crying. 
 
 The town people came in and S5it down in a circle. After the}" had 
 roasted the salmon, had broken it up into small pieces, and had placed 
 some in a dish in front of the one sitting next to her she emptied it all 
 [into her mouth]. She did not chew it. When she emptied it into her 
 mouth the town people looked at her instead of eating. They were 
 astonished at the way in which she handled the food. But it was the 
 chief's wife [they thought]. 
 
 Next day his wife was again hungry, and again he called the people. 
 While they were in astonishment at her [actions], the elder brother car- 
 ried his younger ))rother along in front of the town. Both Avent crying 
 along. He called the people. Then they let her poui the berries into 
 
swANToN] HAIDA TEXTS AND MYTHS Ifil 
 
 ;i disli. To their surprise iiistesul of (loiiit>- so she bent over the tray. 
 The 3'oiiths came hack in a crowd with the empty ti'ays. They were 
 astonished at wliat she did. It was not the chiefs wife that tliey saw. 
 
 Next day, very early, he (tlie elder brother) launched one of his 
 father's- canoes and put his younoer brother in the bow. He ])addled 
 oti' aindcssly out of Nass inlet, away from the town of (lu'nwa. After 
 he had o-one down with the tide for a while a woman leaned halfway 
 out from a certain house and said: "Come hither."' The house had a 
 front sewed together with cedar limbs."^'' It was painted. 
 
 Then he directed his course toward it. After he had landed she 
 said to him: "Stop with me. To-morrow you shall go on." She 
 spread out mats woven in many colors for them. The chief -woman 
 sat on one side, the elder brother next to her, and the younger lay on 
 the other side of him. Then she said to him: "Let your younger 
 brother sit next to me." He picked him up and made him sit next to 
 her. 
 
 For a long time he had ha<l nothing to eat. since the time when they 
 were astonished at the actions of his mother. He was going to eat for 
 the iirst time with this woman. She turned round. Then she looked 
 into her box, took a dish out of it with the carving of a mouse on it, 
 and placed before him a single piece of salmon. 
 
 He bent down his head and thought: "After I have gone hungry for 
 so long this is very little for me to eat. What part wnll m^^ brother 
 eat? " She was looking at his face and said to him: " Why, just as it is, 
 the supernatural beings are never able to pick it up and eat it." He 
 ])icked it up, and his younger l)rother also picked it up. Yet it was 
 still there. After they had eaten it for a while they had enough and 
 ])ut [the dish] back. 
 
 After the dry fish was tinished she put down a cranbei-ry for them 
 as well. As soon as he thought about that, too, she looked into his 
 face again and said to him: "Eat it. The supernatui-al beings are 
 unable to consume it." Then he picked it up with a spoon and ate it. 
 \\'hen they were tilled she put it back. 
 
 After it became dark she spread out the mat. There tiie chief - 
 woman lay down. The elder brother was going to lie next to her, but 
 she said: "Lay your younger brother next me." He picked him up 
 and laid him next her. As soon as he laid him down he lay as still as 
 one killed by a club. For the first time after he had cried so long he 
 slept. 
 
 While he (the elder brother) was asleep he heard a woman laugh, 
 and it awoke him. To his surprise his younger brother was playing 
 with the chief-woman. When his younger brother did a certain thing 
 to the chii>f woman [she exclaimed): "Yu-i'. now see how He-who 
 cainc-to-have-Panther-woman-for-his-mother plays with me," As soon 
 1 7137— No. 29—05 1 1 
 
162 BUREATT OF AMERICAN ETHNOLOGY [bull.29 
 
 as the elder brother understood this he began to cry [from jealousy]. 
 At the same time day broke. 
 
 At daybreak he began to get ready to go somewhere without know- 
 ing whither. Then she niade him sit down. "Stop! let me tell 3'ou 
 something."' She l)rought her box out to the tire, took something- 
 blue out of it, and bit off part for him, "Now, my grandson, if any- 
 thing has too much power for you, swallow this and spit it upon yoiu-- 
 self." Then she said to him: "Right down the inlet lives the one 
 whom 3^ou came to see, the one for whose daughter you came. But 
 your younger brother shall remain with me, and after a while I will 
 marry him.'' 
 
 Then he went down with the current alone- He was expecting to 
 meet Sqa'g.al's daughter. There lay the large town in which lived 
 the woman he came to marry. After he had walked about in the 
 town for a while it became dark. Then he entered Sqa'g.al's house. 
 He went in and sat down close to the door. The chief's child sat 
 between the screens at the rear of the house. Around her walked 
 some women with their hair stuck together in bunches. Her father 
 set them to watch her so that she might do nothing foolish. When 
 day began to break, instead of going in to her, he went outside. 
 
 He went round the front of the house and followed a narrow trail. 
 At an open place near water holes human bones were piled up, and a 
 Ijull pine stood there. In the branches of this he sat down. After 
 he had been sitting there for some time red spots from the rising sun 
 appeared on the open ground. Then the chief's child came thither. 
 The servant who came in advance had a bone stuck in her nose.'"^* 
 She had a crooked war club. The one who came behind was dressed 
 in the same way. The leader had a human scalp in her hands. Their 
 hair was stuck together in bunches. She was a Tlingit woman. The 
 one behind was a Bellabella.'^'^ 
 
 She sat down, untied her blanket, and was naked. Then she went 
 into the water, turned round four times, and came out. Then the 
 Tlingit woman rubbed her back. The Bellabella woman, too, rubbed 
 her breast. After they had finished rubbing her she went into the 
 water a second time. After she had turned round to the right she 
 sat down on dry ground and turned her back to the sunshine. 
 
 When her skin had begun to dry he came out and seized her. The 
 moment that he seized her he quickly touched noses. ^'"' One servant 
 picked up her weapons with the scalp, ready to strike him, and the 
 other one, too, was ready to strike him with the bone club. But she 
 stopped them. "Do not kill him. I will marry him."' The human 
 bones lying ai-ound belonged to those who, having become fascinated 
 at the sight of her, had seized her, and had presently been killed by 
 the servants. 
 
swANToN] HAIDA TEXTS AND MYTHS ] ()3 
 
 At tlic same place, Ix'side tho hull i)iiu', they la}^ with each other. 
 The Tlin<;>it woman sat down at her feet. The Kwakiutl woman sat 
 at her head. There they kept looking at her. When the sun was set 
 all four went home. Then she entered her father's house. As she 
 went ill she (X)ncealed her husband under her blankets. Her father 
 had his eyes fixed upon her and [saidj: '' My child, what makes you 
 lame?" "Father, a shell made my foot sore by cuttino- into it." 
 Then they went in together Ixdiind the screens. 
 
 And in the evening" the chief's child lay behind the screens. Then 
 he la}' with her, and he (her father) heard someone talking with his 
 daughter in the night. When day broke the chief conunanded them 
 to put wood on the tire, and two slaves put wood on the lire. After it 
 had begun to burn up he said: "Come! look to see who is talking with 
 my child." Then a young man went thither and said: "Someone is 
 lying here with her." And her father said: "Alas! I wonder what 
 roaming supernatural being it is! Perhaps it is ' He-who-had-Pauther- 
 woman-for-his-mother,' whom I wanted nw child to marry." "He 
 says he is the one, father [said his daughter]." 
 
 Then he spread out a mat next to himself and said: "My * hild, come 
 and sit down near the tire with 3'^our husband." Shortly she came 
 down and sat there with him. The}- put four hard stones into the lire. 
 When they became red-hot he put them into a dish standing near the 
 wall with the tongs. Then he had it set before his son-in-law. A 
 spoon made out of white rock was stuck into it. hhe was crying. 
 "Ha hA Iia!" she wept, "he is going to do again as he always does 
 when 1 try to get married. That is how he kills them." Then he 
 said to his wife, " Do not utter a word." 
 
 Now he took the spoon, picked up one of the red-hot stones and 
 swallowed it. His insides were not att'ected. He handled all four in 
 the same way. He finished with them. 
 
 This was because his supernatural ])ower was stiong. It his super- 
 natui'al power had been weak, he would have been killed. Because his 
 supernatural power was strong he let him marry his daughter. 
 
 ^^'hile he was living with this woman he and his 3'ounger brother, 
 who had become the husband of Mouse-woman, foi-got how their 
 mother had begun to act strangely. 
 
 One day he la}' abed a long time, llo lay until evening, lie was 
 there when they went to sleep. Next day he again lay abed. Again 
 he was there till they went to sleep. He lay abed two days. " My 
 child" [said his father-in-law], "why is your husband feeling badly?" 
 She said: " I do not know." 'I'lien she went over to her husband, sat 
 down at the head of his bed. and lalk.nl a whih' to him. Then she 
 said to h(>r father: "'He has suddetilv hecoine desirous to see his 
 younger brother, whoin he left just aboVe here." "Now, chief- woman, 
 
164 mTREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 go with your hushand to the, coiuuioii canoo I own over there in the 
 woods." 
 
 And they went thitlier. To their surprise they did not tind the 
 canoe. Only tl)e bones of a whale lay there among the sahnon-berry 
 bushes. Its tail bones lay [with the rest]. Then they returned and she 
 said to her father: '•''Father, we could not tind it. Only a whale's 
 head lies there." Then he said to her: "Chief -woman, my daughter, 
 that was it. Say to it ' Go seaward, father's canoe.' " 
 
 When she went back to it with her husband she kicked it. " Go 
 seaward, father's canoe," she said to it. Now a whale canoe floated 
 upon the water. The lines cut on the edges ~^ were pictures of geese, 
 which almost moved their wings. And they carried their stutf down 
 to it. The canoe was all tilled with good food, with cranberries, ber- 
 ries in cakes, soapberries, and the fat of all kinds of animals, grizzly- 
 bear fat, mountain-goat fat, deer fat, ground-hog fat, beaver fat — the 
 fat parts of all mainland animals; and he got into the canoe and 
 pressed it down with his feet toward the bow. When the canoe was 
 nearly full those who were loading it went up to the house and laid 
 pieces of whale meat, with most of the grease taken out, in a basket. 
 W^hen it was full they took it down. And they laid it on the top. 
 
 When they were ready to start, her father came out; [he said]: 
 "My child, when the creatures seated on both sides call throw cran- 
 berries into their mouths. When they become hungry they keep 
 calling." 
 
 As soon as they moved theii- wings the canoe started. While they 
 did so the canoe went along. By and b}^ when his brother's wife's 
 house came in sight, they shoved off Mouse-woman's canoe also. They 
 also loaded her's with good food. When it was tilled they pressed it 
 toward the bow with their feet. By and l)y it was tilled, and they 
 started ofl* together. 
 
 As soon as the geese along the edges of the elder brother's canoe 
 began to call he took out cranberries and put them into their mouths. 
 Along the edges of the younger one's canoe sat rows of small human 
 figures. All had small painted paddles in their hands. With these 
 they paddled. As soon as the}' began to move their lips as i^_' hungry 
 xae fed them. 
 
 When they came near to the place where they had gone to get cedar 
 l)ark, the younger brother's wife and the elder brother's wife sat up- 
 right. And they said: "Move shoreward," Now they got oft' there. 
 The}^ had sticks in their hands, and they hunted in the sand with them 
 from the sea inland. By and by they dug out the bones of a human 
 being in front of a tree at the edges of the grass. The canoes floated 
 on the water in front of them. Their husbands were looking at them. 
 
 Mouse-woman took out her box. Sqiig.al's daughter, too, took out 
 her box. Sqag.ai's daughter brought out of her box a mat with edges 
 
WANTON j HMD A TEXTS AND MYTHS 165 
 
 like clouds. Mouso-woniaii took out somethinjj- from her })ox also 
 iuid bit ort' a part. Now they put the mat over her and })eoan to 
 rattle her hones under it. Tuderneath this Mouse-woman sj)it many 
 times. Then thcv (i. c. Mouse-woman) told Scjiio-.jirs (laui>hter to 
 hurrv: "(^uick. hasten your mind, noble woman." Then she, too, 
 s;ii(l: "'It is I For you to do so), noble woman. You had better hurry 
 yourself: it is gettino- late." Then she pulled otf the mat. Ah I their 
 mothi'i-in-law o-ot up. lie looked at his mother; l)oth |b()vs|. in fact, 
 |(lidso|. 
 
 They had lier oet into the eanoe of the 3'ouno-er and went up with 
 the tide to (lunwa, their father's town. The younger brother's wife 
 hid her mother-in-law. They were anxious to see how their |sup- 
 ])()se(l| mother would act when they arrived. When they got near the 
 town, the wife of the younger ordered the canoes to be l)rought close 
 togi'ther. The town was thrown into conunotion. They I'eported to 
 each other tiiat the chief's son and his younger brother, who had gone 
 away, had both married. The peoi)le who came down to meet them 
 were like warriors going to tight. In front came his mother putting 
 her l)elt on as she ran to carry up the things. She acted ditieivntly 
 fi'om the others. 
 
 Then the elder brother's canoe landed first, and Sqjig.al's daughter 
 stood near the basket. ''C'ome hither, woman. Carry up my l)asket." 
 Then she went to it and was going to carry it with the strings around 
 her head. SqJig.al's daughter prevented her. She wished her to carry 
 it the right way [with the straps around her breast]. When she carried 
 it, the w(Mght made her stagger as she went up. She got into the 
 house with it. How huge it was! Afterward they at once carried up 
 the other things. 
 
 After tiiey had pulled up tiie canoe, the younger one's canoe also 
 came to the shore. A big basket was in it, the strings on which were 
 just like a knife. Mouse-woman stood near it. Then she called her 
 mother-in-law from the place where she was carrying things up. 
 "Come hither, woman. C^arry up my l)asket." Then her mother-in- 
 law came to her, and was about to put the basket strings around her 
 head. But |the other] forbade her. And she did as sh(> was told. 
 
 When she started to carr^' it up the strings cut her head otl. Her 
 head lay at some distance. At once Mouse-woman took a whetstone 
 out of her l)ox. (juickly got ashore, and put it between her head and 
 her trunk, which were drawing together. After she had ground her- 
 self to i)ieces foam was piled up on either side. 
 
 Now she let out her mother-in-law. At that time they came down 
 in a crowd and got her. They did it Ix'cause they were glad to see 
 her. To kill her mother-in-law was the purpose for which Mouse- 
 woman let herself marry the boy. A crowd of p(M)ple cai'ried the 
 property up. Then she .said to her husband: "Leave me. I married 
 
166 BUREAU OF AMERICAN ETHNOLOGY [BtJLL.29 
 
 you to restore your mother to life." At once she pushed the canoe 
 off and vanished downstream with the current. There was no trace of 
 her left. 
 
 After that the elder brother's wife lived as a chief's wife. Then 
 she became preonant, S(iag-.ars daughter did. She bore a bo}'. Again 
 she was pregnant. She bore another boy. [She bore seven bo3\s.] 
 There w^as one girl. 
 
 Sqilg'.ars children made their town at Q!ado', opposite Metlakatla. 
 Their mother and their sister lived with them. All eight went out to 
 a beaver pond to hunt. When they had at length come to the lake, 
 and had made a hole in one end of the dam, a stick was carried into 
 the shoulder of the eldest by the force of the current. He died there. 
 
 Then they went away. And at midnight they came behind the 
 house. Then they sent out the youngest and gave him the following 
 directions: "Speak to our mother. And also watch your elder 
 brother's wife. She must be unfaithful to him. She must be going 
 with another man. That is why our brother is [dead].'' 
 
 He went off, entered his mother's side of the house, laid his hand 
 on his mother's head, and said to his mother: "The beaver dam 
 drifted down upon m}- elder brother. One piece drifted into his neck. 
 He dropped dead without speaking a word." Then she said: "Alas! 
 my child." "Stop! we do not want him spoken of before the people. 
 Do not sa}^ a word." 
 
 When she had wakened the people in the house by her exclamation, 
 they asked her: " What made you say that ? " and she said, "I dreamed 
 of something terrible. I dreamed that a beaver dam floated into my 
 eldest son and he dropped dead without saying a word. That was 
 what made me cry out." 
 
 After he had lain flat on the floor near his mother, and midnight had 
 come, he heard some one talking with his elder brother's wife. When 
 it was near daylight, they stopped whispering. Then he crept over 
 to them. And as the man slept he cut ofl' his head. 
 
 After they had sat there in the woods for a while day came, and 
 they went home. They had a real human head in their hands. The 
 youngest ))rother put his head above the door. Out of it blood oozed 
 in drops. 
 
 The chief's son [in Metlakahtla] was lost, and they were looking for 
 him everywhere. They stopped inquiring for him. The town of 
 Metlakahtla lay there. By and by a north wind began to blow. The 
 sea surface froze, even to Q!ado'. They began to walk to and fro to 
 each other on the ice. 
 
 Very early one morning a slave went to the town of Q!ado' for 
 live coals. "Enter the middle house," they said to him. And when 
 he went in l)lood dro}Ji)ed upon his feet. When he pushed the charcoal 
 into the Are, he turned his head around from looking at the side oppo- 
 
swA.NTON] HAIDA TEXTS AND MYTHS 167 
 
 .site the door. Above the door, to his astonishment, he saw tne head 
 of the chief's son wlio had disa|)j)ear(Ml. lie reeotiiiized him hy the 
 ahah)ne-shell ean-inos he wore. 
 
 He j)ielced up the live coals and started away with them. W'iicn \\o 
 came to tiie ice he threw the coals away. Then h*^ returned. Thoujih 
 he had looked rioht. at it, he did not believe himself. And he went 
 in again, and again he put the coals into the tire. After he had looked 
 about the house for a while he fastened his eyes upon it again. It was 
 i-eally the chiefs son. Then he went away with the burning coals. 
 
 When he was halfway back he also threw those coals away. He 
 thought: '• I must have been mistaken." Then he went back again. 
 He entered, and he put [fresh charcoal] into the lire. And as soon as 
 he hiid done so, he looked. It was truly he. He saw with his e^'es. 
 Then he started off with the burning coals. 
 
 Just outside he threw them away. At once he ran otf shouting. 
 "The head of the chiefs son who disappeared forever is stuck u\) in 
 this house," he shouted out as he ran. As soon as they heard his voice 
 from the town they did not delay. They put on their armor, shields, 
 helmets. And they ran to tight with war spears and bows and 
 arrows. At once they fought with Sqiig.ars children. 
 
 She and her mother were the onh' ones from among her kindred 
 who were saved. Her brothers, however, the}' destroyed. They (the 
 two women) came to live in a.branch house in front of a hill ludundthe 
 town. She lived there some time with her daughter. E\-ery evening- 
 she cried. The}' went to bed, and they continued to lie there. 
 
 One day she oti'ered her daughter in marriage: •'Djlna'-a-a. nalgu- 
 u-uls (ia'oax (Tsimshian words).""'" A large creature canic running 
 in at the side toward the door. "I will marry your daughter." 
 '"• What will you do when yi)U marry my daughter^' "Oh, i)other! 
 after I have married your daughter I will come out at on(^ end of the 
 town and eat them all up from the end. 1 will eat tlicm all." That 
 was ( Jriz/ly-beai'. 
 
 At once she said the same thing again: " I)jina'-a-a, djTna'-a-a nalgu- 
 u-us (Ja'oax." Something with crooked legs came in. *" I will marry 
 your daughter." ''After you have married my daughter what will 
 you do for nsf ""i will tip the town over by digging it up with my 
 t(>eth."" That was Beaver. 
 
 "■ Djlnri'-ri-a, djTna'-ri-a nalgu'-fi-us (Ja'oax." •"Wliat will you do 
 after 3'ou have married my daughtei-r" "I |\vill| run into the water 
 at the end of the town. 'I'hen they | will] take me into some canoe, and 
 1 [will] make them (juarrel. Then all the townspeople will kill each 
 other." That was Deer. 
 
 Still another time [she cried): " DjTna'-a-a, djina'-a-a nalgu'-u-us 
 (Ja'oax. "■-"•' Someone came in and stood there. Hi^ had a bow for 
 a start'. Feathers were around it in one place. He held arrows with 
 
168 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 it in his hand. He had a quiver on his back. He had dancing leg- 
 gings. He had a gable-crowned hat. He did not sa}' a word. " What 
 are 3-011 going to do if you marry my daughter?" He took a heavy 
 step with his right foot. The earth cracked. "Stop! stop! great 
 chief , you are the one." Then the earth closed again. "Indeed, 1 
 thought that you had your daughter for me," 
 
 He took off his hat. He laid aside his quiver. He started off with 
 only two arrows and his bow. He rolled a grizzly bear down from a 
 steep place with his foot. There he also rolled down a deer and a 
 beaver. Again he started off. He brought a post out on his shoulder. 
 He put it into the ground, and without waiting, pulled it out. He 
 went to the other side and did the same thing there, also toward the 
 door, and on the other side. There he let it stay. 
 
 Again he went off. He brought out a wall post. In the rear of 
 the house he stuck it in, in the other corner, on the side toward the 
 door, in the corner opposite to that. 
 
 He went off. He brought out a stringer. He put it up and, after 
 he had moved it backward and forward a while, he took it over to the 
 other side. He put it up on the wall posts, too, and on the opposite 
 side. There he let it stay. 
 
 Again he went off. He brought a plank out on his shoulder. He 
 set it up on edge above the side opposite the door, and he rolled it 
 over. By. doing this again and again he completed half [of the roof]. 
 He did the same to the other half of the roof. He filled up that, too. 
 
 Again he went away. He brought out a wall plank. He stood it 
 up, shoved it along, and one side of the fi'ont was filled. He treated 
 the other side and the side opposite the door in the same way. He 
 treated both sides of the house in the same way.^" 
 
 The house was finished. He went away. He brought two white 
 rocks. He rubbed them against each other and laid them down 
 under the smoke hole. The lire burned continually. It was never 
 extinguished. 
 
 After that his mother-in-law kept cutting up and l)ringing in moun- 
 tain goats and grizzly hears. Afterward she cooked thom. He took 
 his quiver and his bow. He put on his hat, took up his wife, and 
 went awaj^ with her. He was the son of One-who-goes-along-above 
 (i. e., the moon). 
 
 After he had lived with her in his father's house for a while he had 
 a child by her. She bore a boy. Again she gave birth to a boy. 
 [She gave birth to eight.] Again she gave birth. She gave birth to 
 [two] girls. The eldest son was called "Puncher" (X.Atagi'a).'" The 
 3^oungest girl was called " One-who-sucks-arrow-points-from-wounds." 
 The next one he named "One-who-heals-the-place-where-the-arrows- 
 strike." His grandfather called the eldest bo}' to him, took out his 
 bones, and put stones in in place of them. He filled up all parts of his 
 body with stones. 
 
HWANTON] HAIDA TEXTS AND MYTHS 169 
 
 One da}' he gave ten .slaves to the eldest. To the next he also gave 
 ten slaves. He gave ten apieee to all eight. He made a row of 
 houses for them, all sewed together with cedar lim])s. On the house 
 front of the eldest he put the figure of a thunder-bird. On that of 
 the next one he put the figure of a scidpin. On that of the next he 
 put the figure of a rainbow. On that of the next he put the figure of 
 a killer whale. On that of the next he put the figure of a human 
 being. On that of the next one he figured stars. On that of the next 
 he put the figure of a cormorant. On that of the next he put the 
 figure of a sea gull. To the eldest brother he gave a spear l)Ox. 
 Along with it he gave an arrow box. He gave to all eight of them in 
 the same way. Then he pwt two marten-skin blankets around each of 
 their two sisters. 
 
 lie sat in front of his grandchildren's town and called for them. 
 Tiien they picked up their weapons and practised lighting (>ach other. 
 By and by one was shot. Then the elder sister w^ent out and sucked 
 the arrow out of him. The younger sister went thither, spit on her 
 palms, and rubbed them on him. Immediately he was fighting among 
 the ten. Both [of the women] walked about among' them. The}- 
 tried particularly to shoot them. Instead of penetrating, the weapons 
 rebounded from the blankets. That was why he gave the blankets to 
 them. Thus they turned out good [warriors], and he had them cease 
 fighting. 
 
 One day he l)egan to let his grandchildren's town down. He pulled 
 apart the heavy floor ])lanks, looked down, and saw the houses of Met- 
 lakahtla and [the site of] QIado' among human beings. At midnight 
 h,^ let down the house of the eldest. When it struck the ground there 
 was a sound of rattling planks. From the town of Metlakahtla one 
 (lied •' Wa-a-si-fi-a, ghosts are settling down". So he heai'd soni(» one 
 cry. He let down two of them. He let down three. 
 
 The youngest received the following directions from his grandfather: 
 '• When you run away because they are too inuch for yon put a woodfMi 
 wedge having a drawing on it into the tire for me. Say to it ' Tell my 
 grand fath(M-."" 
 
 All that time the Metlakaiitla jx'ople shouted "■ WTi-a-a-a-a, ghosts 
 are coming down." Kight had come down. It was wonderful to see 
 smoke rolling from them in the daylight. In front of the town i)eople 
 walked about in crowds. They wore feathers in their hair. They 
 longed nuich to see them. Then they sent a slave across in a canoe 
 for live coals. They told him to go into the middle house, which had 
 the figure of a thimder-bird on it. 
 
 He landed in front and shoved his coals into the lii(\ To his sur- 
 pris(> he r(M-ogni/ed (ia'oax there cooking parts of an animal. It was 
 she wh<)s(> sons they had killed. Fi-om rear to front gambling: was in 
 progress. Those watching the gaml>ling stood about in crowds. He 
 
170 BUREAXT OF AMERICAN ETHNOLOGY [bull. 29 
 
 looked on. She (i. e.,Ga'oax) threw a fat piece of meat to him [say- 
 ing-]: "Here is some g-hosts"' food for 3^011 to taste/' 
 
 He went out. Then he threw away the burning coals and paddled 
 across. He reached home, but instead of eating the fat he carried it 
 up. He entered his master's house and said: "Say! did you kill 
 Ga'oax ? '' At once the}" called all the town people, and the}' questioned 
 one another: "Did you kill Ga'oaxT' Some said "Yes;'' some, "No. " 
 Some thought that she had g-ot safely into the woods. 
 
 While they were still in the house one, full of mischief, ^"^ bit off some 
 of the mountain goat meat. They looked to see him drop dead where 
 he stood. Presently he said: "Why, it passed into me all right. All 
 of you taste it. Swallow it. This is human beings'' food." 
 
 One among them said: " Well! let us gamble with them. Then you 
 can see whether Ga'oax got safely into the woods." With that inten- 
 tion they went to bed, and next day, early in the morning, the town 
 chief launched his canoe. The town, the chiefs and the middle-aged, all 
 went. The}' went across. 
 
 After they had landed there they went into the middle house, and 
 those who were gaml)ling put away their gambling sticks. At once 
 they l^egan gambling with these instead. The town chief started to 
 gamble with the elder l)rother. But Ga'oax spread out grizzly bear 
 skins around the inside of the house. She and the young people 
 began to give them food. 
 
 The elder brother was left-handed. 1 le had laid the gambling-sticks 
 down on that side. On the same side lay his bone club. After gam- 
 ))ling had gone on for some time he stopped the town chief, who was 
 handling the sticks. "You are cheating me" [he said]. And he 
 replied: "No, indeed; I am not cheating you." In spite of that he 
 insisted upon it for a long time. After they had disputed for some 
 time, the town chief threw line cedar bark into his face. Then he 
 struck him on the head with his war club. He killed him. 
 
 The house was in an uproar. They picked up their weapons, and 
 the Metlakahtla people as well. They began to tight. While the 
 fighting went on the two sisters walked about among them. Although 
 they were struck with the spears, the latter always broke upon them. 
 After the fight had gone on for a while one had an arrow point break 
 off in him. He was wounded badly. When he was about to lie down 
 the elder sister sucked his wound and sucked it out. Then the other 
 sucked it, spit upon her hand, and rulibed on the wound. Then he 
 got up again and fought with them. 
 
 The fight went on until the dawn of the next day, and continued 
 then and the day after. Now they began to drive the people of 
 Q!ad6' back. When that happened the youngest l)rother ran over to 
 the house, drew something upon a partly used wooden wedge, said to 
 it: "Carry the news to my grandfather," and threw it into the fire.^' 
 
8WANT0N] HAIDA TEXTS AND MYTHS 171 
 
 Then it at onco canio into tho front part of tlie house and said: 
 "Your oriUKh-hiklren are heoinninu- to be hard pressed." Now he 
 looked (K)\vn between the Hooi- ])hinks. To his surprise his grand- 
 children, who were tiylitino- for revenge, were being driven ba(!k. 
 The eldest brother was naked. He fought among them with his fists. 
 When he struek one, he did not get up again. He looked down 
 upon all this. He turned around, went to get his small, square box 
 and, when he had opened five ])oxes, one within the other, he took 
 from the last something [shaped like skeins of 3^arnJ, covered with 
 the sky and tied up with rope. After he had looked down for a while, 
 he threw it down upon the people of Metlakahtla. Then their legs 
 onl}^ were visil)le. At these thev struck, and they killed all. These 
 were called ('louds-of-the-Killer.'** 
 
 Although this is tlie second story of the Skedans series, it was the first of them 
 that I took down, my informant choosing to tell the Raven story last, and it is the 
 second Haida story re(!orded by me. In consequence, the form in which it appears 
 is rougher than that of most of the others, and certain points will seem obscure 
 at the first reading. As noted in the text and translation, there are really two 
 stories combined under one head. To the first the name properly belongs, and this 
 maybe a real Haida story, but the second, "He-who-had-Panther-wonian-for-his- 
 niother," is a well-known Tsimshian tale. Nevertheless, my informant stoutly 
 maintained that the story was always told in this combined form. Prol)ably, the 
 common episode of the marriage of two chiefs' sons to women having su{)ernatural 
 I)Ower was the occasion for placing them together. The name given for Panther- 
 woman, Simn'a'sAm, is Tsimshian. 
 
 ' The hawk here referred to is called skiil^msm, or skia'niskun, is described as of a 
 l)luish color, and is said to live on the higher mountains. Artistically, little differ- 
 ence is made l)etween this bird and the thunder-bird, and the two are sometimes 
 said to l)e identical. The custom here referred to is presumably connected with the 
 putlatch, though I did not hear of it elsewhere. 
 
 ■^8ee the story of Raven traveling, n<jte 40. 
 
 •'Sky blankets are worn by many supernatural beings, but I have no notion what 
 ttii" Haida imagined them to resemble. 
 
 M)ne slave was usually placed over all tlie otiiers. 
 
 'As is often the case in America, the sky is represented as a solid vault, which 
 rises and falls at regular intervals. 
 
 "The supernatural being who represents and confers wealth. 
 
 • It was tliought jjossible to accomplish certain things by the mere exercise of one's 
 mind or will. • - 
 
 ''See the fifth paragraph of the story. The important fact that this hat iiad l)een 
 given to the girl's father as a bridal present was omitted from the original text. 
 
 "This was what is commonly called a Chilkat blanket. The design woven in it is rep- 
 H'sented as able to speak. It is weary at being obliged to wait so long to be completed. 
 
 '" See thestory of Raven traveling, notes 11 and 12. "Canoe Songs " or '* Women's 
 songs." 
 
 " Sea water was warmed and taken into the stomach to clear the system out, both 
 for one's physical and spiritual welfare. The following i>aragraph indicates that 
 some of the story has been omitted. The slave either promised at this time to 
 reward Mink-woman for her silence, or met her before and engaged her help. 
 This is why, after he whispered to her. she exclaimed that what she had smelt was 
 the l>Iankets of the ten servants who bad acconi])anied the chiefs daughter. 
 
172 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 ^'■^The word here used, daiiqa-iye'tg.a, was only employed by chiefs. 
 
 '•"^The supernatural beings had old shells only. 
 
 '* This exclamation indicates the length of time he had been absent. 
 
 '^That is, all ten canoes were lashed together by means of two long poles placed 
 one from bow to bow, another amidships. 
 
 '^The wife of the younger son was so powerful that he could not injure them. 
 
 "They came out alternately from either half of him. 
 
 '^Gada'-i, the word used here, is one often employed in addressing a woman of the 
 upper classes. 
 
 ''The Haida supposed that supernatural beings called human beings "human ser- 
 vants" (xa'-idA gIMjats), "human slaves" (xa^-idA XAlda^fig.ats), or "common 
 surface birds" (xa^-iLa xeti^t gl^da-i). When he appears upon the ocean clothed in 
 cumulus clouds people may go out fishing because it will then be calm. 
 
 '^^ Urine was formerly used for washing. 
 
 ^' I. e., the cradle. 
 
 ^^ My interpreter added the bracketed section to complete the story. Just such a 
 shoal is marked upon the Admiralty charts, and perhaps it is the one here referred to. 
 
 ^■■' Anciently the planks which formed the front and rear of a house were laid 
 together upon the ground, fastened with twisted cedar limbs and raised all at once; 
 in later times the planks were run into slots cut in the timbers above and below. 
 
 ^^ Like the shamans. Tlingit shamans were much respected by the Haida. 
 
 ^^ Haida, Ldjin; see story of Raven traveling, note 9. 
 
 ^®Said to be an ancient form of salutation. 
 
 ^' Small lines running crosswise of the gunwale. 
 
 ^^ Probably meaning " Who will marry the daughter of Ga'oax?" 
 
 *' In most of the stories containing this episode all of the beasts and all of the l)irds 
 are supposed to have offered themselves and to have been refused. 
 
 ^** He places a post in the proper situation, and, when he removes it, one never- 
 theless remains there. So with the plank. Thus one post, one plank, one stringer, 
 etc., multiply themselves so as to produce the whole house. 
 
 ^' The word in brackets is said to be Tsimshian. 
 
 *^NAn-giu-gaos, "One without ears," is the name given to a heedless fellow con- 
 tinually appearing in stories. He is more especially one who has no regard for the 
 national beliefs. 
 
 ^^The fire is the commonest means of communication with supernatural beings. 
 
 ^* Tia, the Killer, is the deity who presides over death by violence, and he appears 
 or is heard by those about to be killed. When seen he is headless, and from his 
 severed neck blood continually flows. 
 
HAIDA TEXTS AND MYTHS 17.3 
 
 lllK ONK AHANDOXKI) Foil KATIN(; TIIK FMITKU OF A HAIR SEAL 
 
 [•|(.l(i l.y .loliti Sky of ■ni(isc-bi)rii-at-,Sko«iHiisl 
 
 He was a chief's .son. He was alwa}^ in the baciv part of his 
 father's house whittling. He did not oare to eat an3'thini*-. [His 
 father] owned the town of Metlakahthi.' He was "town-mother.''^ 
 
 Theji someone in the town killed a hair seal. Then the\' cooked it 
 and called the people in for it. And the father of the bo}' who sat up 
 whittling' went thither. All the town people went in for it. There 
 they ate. 
 
 As soon as they had stopped they carried some over to the chief's 
 wife. When they brought it in a flipper lay upon the top. Now, he 
 who sat up whittling- looked down. Then he came down and called to 
 his mother: •"Come, give me a wash basin. Let me wash my hands." 
 TluMi he said '"Come, push that over to me," and he ate it. He ate it 
 all and pushed [the dishj })ack. 
 
 Now he (the chief) came in and said to his wife ''My child's mother, 
 come let me eat the hair-seal flip})er I sent home." "My child has 
 eaten that," she said to her husband. From the high ])lace where he 
 was whittling he heard what his mother said. 
 
 After she had said this to her husband, he did not say a word. 
 Pi-esently he said " Well, sa}^ that I want them to move from this 
 place to-morrow." At once a slave went out and said, "To-morrow 
 the chief sa^'s he is going to abandon his son." 
 
 Then evening came and he (the boy) went to the wife of one of his 
 ten uncles with whom he was in love. As he lay with her, she gave 
 him the following directions: "When thev are ready to start, I will 
 get off to defecate, and dig around with your feet in the place where 
 1 sit. I will leave something for you there." 
 
 His younger brothel- was just l)ig enough to sit n\). Ib^ also had a 
 dog. 
 
 When morning came the noise of their departure was heard. 
 Then, when they were read}' to go, he brought out his younger 
 Itrother. He also took his dog, which he treated like his child. 
 A\'hen they W(M-e ready to start, his uncle's wife got off* to defecate. 
 She sat down Ix'hind the sea-weeds which were drifted ashore. As 
 soon as sh(> got in again, they started off. 
 
 After th(> crowd of canoes had gone I'ound the point, he went to 
 I the place whei-e his uncle's wife had sat|. Oidy a broken stick lay 
 there. Then he dug around. He dug up a small box. It had ropes 
 round it. He laid the box down near his younger brother, gathered 
 
174 BUREAU OF AMERICAN ETHNOLOGY 
 
 [bull. 29 
 
 planks together, and made a house. He niade it just large enough. 
 When it was finished, lie again sat down near.his younger brother 
 and untied the strings of the box. In it was a grease-box and two 
 mussel-shells fastened together ))y a string, which he untied. To his 
 astonishment he found burning coals within. 
 
 He looked into the grease-box. It was half full of grease. Cran- 
 berries were also in it, and ten salmon were on the bottom of the box. 
 He did not eat one of them. He kept them all winter for his younger 
 brother. But he whittled continually. 
 
 Then only one salmon was left with a small amount of grease and 
 cranberries. His mind was greatly troubled. There was nothing for 
 his younger brother to eat. He used to give part to the dog. That 
 is wh}^ his food was nearly gone. The last bits of the salmon, grease, 
 and cranberries were nearly gone. By and })y a small piece [of tish] was 
 left, and he gave it to his younger brother along with all of the grease. 
 
 In the evening he went to bed and wept, wept, wept. He kiept 
 thinking all night of how nothing was left for his younger brother to 
 eat. Presentl}^ his dog went out. It barked behind the house. From 
 where he lay by his younger ])rother he rose quickly and at once 
 seized his bow. While still in the house he wet the arrows with his 
 mouth, prepared his bow read}' to shoot wdien outside, and stepped 
 lightly in that direction. 
 
 It was barking at something in the space between the roots of a 
 cedar bent over toward the sea. After he had gone toward it for a 
 while he saw nothing near it. It was barking at something in the 
 ground. When he stood over it [he found] that it was barking at 
 something in a pool of water. To his surprise a salmon lay in it. 
 He speared it with an arrow. He twisted its neck off. 
 
 He took it up, laid it down on a piece of board near the house, cut 
 it open, and steamed its head, its backljone, its milt, and its heart (?).^ 
 He gave its backbone and its head to his younger brother to eat. To 
 the dog he gave its milt and its heart {() to eat. He, however, ate 
 nothing. 
 
 They went to bed and at da3'break the dog was barking there again. 
 Again he went thither with his bow and [found] it barking at some- 
 thing in the water. Two salmon lay there. Then he speared them 
 with an arrow. And after he had taken them to the house he steamed 
 the two backbones, the two heads, the milt of both, and he gave 
 them to his younger brother and the dog. He, however, again ate 
 nothing. 
 
 Next day it was barking there again. Then he got his bow. He 
 wet the arrows with his lips just outside. He went over and [found] 
 three lying there. Every morning there was one more. Finally ten 
 lay there, and he speared them and pulled them out. He dragged 
 them out in a bunch and cut them open, He threw the gUls away. 
 
HWANTON] HAIDA TKXTS AND MYTHS 175 
 
 Those he liad obtained the day before he split a seeoiid time. This is 
 why it happens that iiiaiiihuid chiefs cut tish open (instead of letting- 
 the women do it|. He was the one who started [that eiistoni]. 
 
 When it balked there tlie next (hiy he st()})})ed takinji' his bow. lie 
 only took the arrows. Ajiain theri^ was one more. Next day there 
 was also one more. In this way the niim})er reached twenty. Those 
 he had cut open for the first time the day l)ef()re he cut open farther. 
 Then he split planks and hunj;- them up there. He tixed a place over- 
 JK iul. Some food entered his belly for the first time since they left 
 him, for his 3'ounger brother now had enough to eat. 
 
 The next da}' the dog barked there again. He went thither. There 
 was one more than before. The day after one more was added. In 
 that way the number reached thirty. 
 
 Next day th(^ dog barked there. He went thither, and again there 
 was one added. The day after one more was added, and the numl)er 
 increased to forty. 
 
 He and his younger brother again went to bed, and when day l)roke 
 he heard the dog go out. « After he had listened to its barking for a 
 while [he found] that it was barking ditferentl}' from the way in which 
 it used to bark. After it had barked for a while it 3'elped differ- 
 ently. Then he picked up his ])ow and two arrows and just outside 
 W(»t them with his lips. Having ids ])<)w in readint^ss he walked 
 slowly toward [the sound j. 
 
 It was barking at something in th(> same pool of water, and he 
 looked into it. He saw not a sign of anything. But it dug for 
 something near the water. After it had done so for a while its teeth 
 stuck fast in the roots, and after it had ycdped a while they slipped 
 off'. Then [the boy] helped dig behind it. The dog dug along ahead 
 of him. Ah! they dug into the marks of salt water, and a salmon 
 creek came to be there. ^ At that time a great shoal of salmon came 
 up. He stood near them. Then he went away, collected the town 
 people's planks, and split them up. He ])laned them. He made 
 notches for ropes. All that time the salmon were coming steadily 
 up. He made this for them. 
 
 He stretclied his arms on these. Each [of these horizontal pieces] 
 was two fathoms long. Some were one fathom long [for uprights]. 
 There were twenty poles of each sort. All had notches on the ends. 
 Toward the top, which he worked down small, he placed a design. He 
 I)ut figures of salmon there. These parts were the Ig.aiyi'ngadadji.'* 
 
 While he was making this thing he never forgot his younger brother 
 and the dog, they say. He cooked for them continually, and they ate. 
 ^^'ll('n he liiid those things all togetlu'r he went away and dug some 
 roots. Then he came l)ack, made a large tire of dead ])ranches, and 
 put them in. After it he split |twigs| with his teeth. After he had 
 tiidshed doing this, he shaped young and slender hcndocks so that they 
 
176 BUREAU OF AMERICAlSr ETHNOLOGY [buli,.29 
 
 should be flat on one side and rounded on the other. When he had 
 finished he fastened these together. He had four horizontal cross- 
 pieces on each half of the gl'g.awai. On each half of the glgwA'nglda, 
 too, he had three crosspieces. On each of the Ig.aiji'ngadadii he had 
 three crosspieces. He also split up pieces for the ''wings" (weir). 
 After that he put them together and finished all the same day. 
 
 He went back of the house, cut piles, sharpened them, and put rings 
 of bark around them [to keep them from splitting- when they were 
 driven into the stream bed]. Now he went into the water and drove 
 piles into the place where the fish trap was to stand. Then he put the 
 fish trap into the water. He fastened the horizontal pieces with twisted 
 cedar limbs. He treated the glgwA'figida in the same way. Now he 
 stood up the Ig.aiyi'ngadadji in place. Out of it all he made something 
 roundish." 
 
 After he had put the fish trap in place he gathered planks together. 
 Then he split them in two. He also split some planks into poles. 
 Then he enlarged the house. He set the drying frames for salmon 
 over each other. He also put up the large poles (qia'idagilai). They 
 had notches [to prevent the smaller klia'sAnai from slipping ofi]. The 
 taxasga'gida lay beneath the ridgepole of the house (djansgii'gida), 
 itself supported front and back by the crossed house-timbers.' 
 
 Although he used to eat, he was so busy working that he stopped 
 doing so. Still he never forgot his younger brother and the dog. He 
 fed them all the time. As soon as the fish trap and all things were 
 finished, and day came, he went to the fish trap. He kept taking them 
 (the salmon) out. As soon as he had done so he strung them together. 
 He finished ten strings and laid them in the water. Then he roasted 
 some for his younger brother for that evening, and that night he 
 remained awake. Again he kept taking them out. He strung up the 
 same number as on the day before and let them lie in the water. All 
 that time they never ceased to run, hu hu hu hu hu. Where had 
 their hunger gone to? 
 
 One day, when the house was filled and he had fully enough and had 
 cut them up for more than ten nights, before he went out to remain 
 awake, he roasted some for his younger brother by the fire. He took 
 out more and more salmon. He came back, and the two rows of 
 roasted fish which had been there were gone. Then he went over to 
 his younger brother, cried near him, and went out to cut up the fish. 
 
 AVhen it was evening he again roasted some. Again he had more and 
 again he stayed up to watch. He took some out. He did it repeat- 
 edly. When he went home what he had roasted had again disappeared. 
 Then he again wept near his younger brother and went out to cut up 
 his fish. He cut up the fish and again remained awake. Now he had 
 three rows of roasted fish. 
 
 He took out still more salmon. He came in, and lo! all was gone. 
 Part of those above were also gone, Then he called his younger brother. 
 
8WANT0N] HMD A TEXTS AND MYTHS 177 
 
 and .said: " Say! ))rotbt>r,'* did you oat all the things I roasted r '' Xo; 
 shortW after 3^011 went out someone came in, gathered them up in his 
 hands, with those above, and put thoni into his mouth." ''I thought 
 it was you."" 
 
 Now, he did not eare about the salmon. Nor did he go out to cut 
 up the fish. He felt badly. He sat waiting. He was going to watch. 
 He wanted to see who this person was. In the evening he brought 
 out his bow, spanned it, brought out two arrow-boxes, put one on 
 the left side near the door, and sat over the right-hand one witii 
 his bow. 
 
 After he had sat there in the dark for a while he saw two pieces of 
 burning pitchwood side of the house. When they came around to the 
 front of the house something wonderful entered and stood there. 
 Something Avith tire burning in its eyes came in and stood there. 
 After it had stood there for a while it gathered the roasted salmon 
 together and swallowed all. After he had stood looking at those above 
 for a while he gathered them also together and swallowed them. As 
 he turned away from this he (the boy) shot him under the armpit and 
 from the other side as well. That was Ga'ogila." 
 
 When he turned about he shot him repeatedly. He shot him 
 repeatedly. When one arrow-box was exhausted, as the animal 
 turned around, he went to the other also, and after he had shot fi-om 
 it for a while midnight came and he went out. 
 
 At once he pursued him. He stuck the arrows into his (juiver, and 
 kept shooting him through his back and his breast. After some time 
 had passed, lo! he had passed to the other side of a mountain as 
 <|uickly as if it had been thrown back from him. Then he returned. 
 
 He entered and took his 3'ounger brother on his knee. He also 
 called the dog to him, and the latter licked his lips. Then he turned 
 over the drum that had belonged to his father and placed it over his 
 younger brother and the dog. And he went away. 
 
 As he went he i)icked up the shafts of his arrows [which had fallen 
 from the heads]. After he had run along for a while he heard a noise. 
 Then he stood still. After he had listened for a while he heard a 
 sound like that of a hammer. Now, he went in that direction. Lo! 
 some one was working out the inside of a canoe. Onh' the top of his 
 head was visible. He looked at it fixedly. 
 
 He walked slowly in that direction. His head entirely disajjpeared 
 within the canoe while his hammer lay outside of the canoe. Then 
 he reached for it and took it with him under a bunch of ferns near by. 
 After he (the boy) had looked at him for a while he stood up in the 
 midst of his work and looked about for something. He cleared away 
 the chips. [The boy] was looking at him stealthily. 
 
 He sat still and put his finger-nails between his teeth. By and by 
 he said: "My grandson, come to me. News of you has come. News 
 17137— No. 29—05 12 
 
178 BUREAU OF AMERICAN ETHNOLOOY [bull. 29 
 
 has come, frranclson, that they a))andoned 3'ou because you ate the 
 hair seal's flipper, which your father sent home from the feast. If it 
 is you, come to me/' 
 
 He went out (juickly and stood there. And he handed his hannner 
 to him. At once he stepped out to take it. That was Master Car- 
 penter'" making- a canoe. 
 
 "Say! go and get four l)ent wooden wedges. Put two rings of 
 cedar bark in the front part of the canoe and two in the stern. Then 
 3'our canoes will come apart." He was unable to make two canoes as 
 he was trying to do, one inside the other, })ecause his wedges were too 
 straight. 
 
 He went to get the wedges, and while he was aAvay the othei" had 
 already put rings on the canoe. He brought them (the wedges) along. 
 Then he told him to put them in the bow and the stern. Then he 
 began hammering on them. After he had busied himself going back 
 and forth from one to another for a while, lo! thej^ started to sep- 
 arate. After doing so for a while, he hammered them apart. He 
 thought: "I wonder where the salmon are for which he wants these." 
 He did not think about his younger brother. Then [the man] said 
 to him: "Now, grandson, come Avith me. You shall mai'ry ni}" 
 daughter." 
 
 Now he went with him. Wa, the smoke they came in sight of was 
 like a comb. That was his town. He went with him into the middle 
 house, which belonged to Master Carpenter. Between the screens, in 
 the rear of the house, sat a wonderful creature, as beautiful as a 
 daughter of one of the supernatural beings. Then her father said to 
 her, "Chief-woman," my daughter, come and sit near your husband." 
 At once she arose and sat down near him. 
 
 After his father-in-law had given him something to eat repeatedly, 
 evening came and she said to him, "Let us go out [to defecate]." ''1 
 do not know where they go out." Then she said to him, ''Why! do 
 3'ou not know where they go out?" She said to him, -'1 will go with 
 you." It was evening, and she went out with him. She went sea- 
 ward with him, and they defecated. They came in and sat dowMi. 
 Straight across from the town a drum sounded. 
 
 His father-in-law treated him well. Every evening he went out 
 with his wife, and the drum kept sounding there. He became tired of 
 hearing it and once, after he had gone out and was seated with his wife, 
 he questioned his wife, "Sa}^! wh}'^ is that drum always beating?" 
 "They are trying to cure the town chief." Then he said to his wife, 
 "Come! let us go over and look." 
 
 Then they came in, and she asked her father: "Father, do you own 
 a small canoe?" "Yes, chief- woman, m}^ daughter, one is lying down 
 on the beach." Then two youths carried the canoe down on their 
 shoiddei-s, but the}' (the man and his wife) walked. They got into it, 
 and only the youths paddled, while he and his wife sat in the middle. 
 
MSANT..N] TTAIOA TKXrS AXD MYTHS 179 
 
 'Hu'V 1:iii<1(m1 :iii(l piillfd up (lie canoe. TIkmi he jiiid his wife went 
 11]) and. w lien tlirv saw liini. the crowd of spectators standiiijjf in front 
 o\' tlic Iiousc licforc the door opened up a passafr(. foi- liim, and he and 
 his wife looked in. 
 
 To his >iirpi-iso th(> one lio had shot sat (h)uhhHl up over wooch'n 
 hars which were fastened between ropes hunj,^ from tkc rid<^e-poh>, 
 touchin*^- the h)wer one with his feet and holding;- th(> upper one in his 
 hands.'- The arrows stuck out of him all over. lie was suffei-jnjr 
 greatly. 
 
 After he had looked at him for a while, he thoueht: "1 \\()n(h'r whv 
 the shaman does not see what is sticking- out of him." Then one 
 standinji" near him looked at his fac(Mind said: *' I wish you could hear 
 what the })ers()n standing- h<>re says. ' I wonder why the shaman trvin<( 
 to cure him (lo(\s not see what is sticking out of him."*" The one who 
 announced his tiiouL;lit was mind-reader among the Land-otter people. 
 Ami a sjuunan from among the Land-otter people was ti'ving to cure 
 him. He did not see what was .sticking out of him. 
 
 By and by some one rose and spoke to him who offered the blankets 
 in i-etuni for the cure. Then he went away with his wife, came home, 
 and told her to ask souK^thing of her mother. "Mother, ha\e you 
 any cedar-bark T" "•Yes, chief-woman, my daughter." Then she 
 gave him some. They dried it ai'ound the Hre, went to work upon 
 it. and pounded it up for cedai-bai-k rings. These were finished. 
 
 Then they intended to l)ring him over. While yet in the house he 
 bound himself [with the bark). He l)ound his arms, the front of his 
 body and his legs. Then they came and ofi'ered him ten moose-skins. 
 Then they had him brought o\-er. When he entered, the sick man 
 was still hanging in the rear of the house. 
 
 And, after he had gone around him for a while, he pulled theairows 
 out of his buttocks. As soon as he had done so he stuck them into 
 the b;inds around his own ai'ins. He suffered ceaselessly wIkm-c he 
 hung. Then he pulled them out from the other side of him and from 
 his legs. He stuck them into the lings around his body and l>ack. 
 Then he picked him up and seated him on the tloor-planks. So he who 
 had been unable to sit up now did sit up. Then he asked for a j)illow 
 and laid him on it. Ah I ho lay there comfortal)ly. 
 
 But. wh(Mi he looked up, he beheld his ((xa'ogila's) daughter, who was 
 wonderful to look upon. He beheld her. Then, picking the sick man 
 up again, he mad(> him lay his f(M't upon the lower cross stick and 
 seize the upper one with both hands. Then he put the arrows back 
 into his buttocks and his side, so that he again suffered severely. 
 Then he started away. Ho ceased looking at him, and they took him 
 away on the canoe*. 
 
 After he came in and sat down two more |H'rsons came in and 
 stood there. They oflered him twenty moose-skins and two copi)ers. 
 He refused them. 'i"hen tliev came to oWov him all the tliines in the 
 
180 BUREAU OF AMERICAN ETHNOLOGY [bitll.29 
 
 town one tiftor another. But he kept refusing- them. Now he .saw 
 that his mind had become fixed. His future father-in-law wanted to 
 keep his daughter by means of the many things he owned. And, after 
 he had refused the propert^^, he offered his daughter in marriage. 
 
 Immediately he turned around and started off. Then he again l)ound 
 [l)ark] around himself. And they took him across. He entered and 
 went round the man who was hung doubled up. By and by, while he 
 was doing it, he pulled the arrows out of his buttocks, and he also 
 pulled the arrow points out from the left side of his body. Then he 
 took hold of him and made him sit up. He sat there; and. when he 
 had linisluHl pulling the arrow points out of his sides, ))ack, aiul })reast, 
 not one was left in him. He sat up. 
 
 Then he said to his daughter: "Chief-woman, my daughter, come 
 hither and sit down near your husband." He married the chiefs 
 daughter. At once Master Carpenter's daughter came over. Now 
 he had two wives. 
 
 After he had lived with his wives for a while, one day he lay abed. 
 When the people went to bed again he was still there. Next day he 
 did the same thing. His two wives said not a word to him. As he lay 
 abed he wept. 
 
 Then he (his father-in-law) asked his daughter:'-' "Chief-woman, 
 my daughter, why does your husband lie abed!''' Then she went to 
 her husl)and and talked with him a while. And she said to her father: 
 "He lies abed because he is homesick for his younger brother whom 
 he left." "Now, chief-woman, my daughter, go away at once with 
 3'our hus])and. You and your husband go and look for the canoe 1 
 own which lies at the end of the town." 
 
 Then they went there together. The}' arrived. Only a whale's 
 head lay there. Then they went home. She saitl to hei- father: 
 "Father, there is only a whale's head there." "That is it. (lo and 
 say to it 'Seaward, father's canoe.'" 
 
 Lo! it floated on the water. Hu hu hu hu hu, it was a big canoe. 
 Its edges were broad. They had cross lines. Then they put good 
 food into it, launched another for Master Carpenter's daughter, and 
 into it put good food. They tilled it with cranberries, berry cakes, 
 mountain-goat fat, all kinds of berries. Then they pulled the canoes 
 alongside and started off". Both wives accompanied him. 
 
 When they got near the town site he spaimed his l)ow. He held 
 two arrows in readiness. Tlien he jumped out of his canoe at a 
 rocky point near the town, and h(> ran to his own house. When he 
 entered he pushed off' the drum which he had placed over his younger 
 brother. The bones of his younger brother and the dog lay under it, 
 held together only by their joints. 
 
 And, when the canoes landed, he went down to them. He held his 
 bow ready to shoot the daughter of Ga'ogila. Then she said to him, 
 
swANToN] HAIDA TKXTS AND MYTHS 181 
 
 "ho not kill us. We arc L:(>iML;- t*) look at your yoimucr hrotlior." 
 Tlicii he stopjuMJ. 
 
 Tlicy WJMit up to^i'tlici- aiid sal over his youiii^-cr lu-otlicf. ( ia'o^ila's 
 (lau<ilit(M- took sonu'diin}^- out of Ikm' box and l)i( oil' the .-ikI of it. It 
 wtis blur. 'I'luMi Master Carpenter's daujiliter lu'ouj^lit out a mat witli 
 e(li«-es like euinulus clouds, and rliey laid Ills younuei- hrotliei- upon it. 
 (ia'o<,^ila's daui^liter spit under it niiiny times. 
 
 Then sln^ told (ia'oiifihi's dauyhter to huiry. IIcm- copaitncr in 
 marriajro '* said to her: "'Do so yourself, woman. Hurry 3'onr own 
 mind." Then she 1)u1I(hI oti* tiie mat. He rose out of the ])lace| where 
 he had been lyin<i|. The doo-, too, was ^hu\ to sec him. 
 
 Then tlioy unloaded ))oth canoes. There were plent\- of cauoe men. 
 There were a crowd of those whom his fathers-in-law had given to 
 him. And next da}' they enlarged the house. They Hnished a large 
 house for him. The front was sewn together [in the old style]. 
 
 In his house they ate nothing ])ut good food da^- after day. When 
 they \ver(> through eating deer fat, mountain-goat fat was l)r()Ught out, 
 cut u}). and distributed. They held this by the tire to roast. They 
 ate it. 
 
 One day they said to their husband: "(lo and get digging sticks for 
 us." TJHMi he was glad. And he climbed a tree. He cut oti' lind)s. 
 He made them, and the\' were finished. The digging sticks he made 
 while still in tiie woods were partly bloody- looking [where the in.siile 
 bark was reached]. When he came in with them, instead of I)eing 
 pleased, they laughed at him and said, ''(Jet a real digging stick like 
 fathiM \. " 1 It> wentaway again and used cedar limbs. Those the women 
 also rejectetl. He got all sorts of sticks. He was unsuccessful. Then 
 he got the side shoot of a j^ellow cedar. He Hnished it roughly on 
 the spot. Then he brought it home and worked it up. The women 
 said to him: "Make the lower part red; make the upper part blue." 
 The}^ wei-e hung in the rear of th(> house. The uj)per ends wei-e 
 made like round knobs. 
 
 Next morning the}' ate. The crowd of people was like stirred up 
 salmon o^yifs. The young peojde ])la3'ed with his wives. But he said 
 nothing. Then the two women ])ut the digging sticks on tiieir shoul- 
 deis, but they did not take baskets. 
 
 Then he also went with them. The clams were shooting water. 
 And he said, ""Dig right here."' When the women went thei-e, he 
 heard them laughing, and they made him ashanuHl. But. after they 
 had moved about for a while, they separated and started inland. Then 
 they stood still opposite each other at the ends of the town. They 
 ran their digging sticks into the ground. When they pried up they 
 made the town larger than it was In-fore. They brought up his 
 father-in-law's villaire. 
 
182 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Lo and behold! people walked about in front of the town in great 
 numbers. He was ''town mother"" in his father-in-law's town. His 
 wives were two. Next day they attain went down on the beach. 
 When he spoke to them as before they laughed at him. They made 
 him ashamed aj>ain. 
 
 After they had "-one alonj;- for a while they struck their diggino- 
 sticks into the ground. They dug out two whales, and the town 
 people went down and cut them up. Next da^^ they went down again. 
 Again they dug two out. They went down for five dtiys in succes- 
 sion and dug out ten. On each side they dug out five. 
 
 He wore ornaments of twisted copper wire coiled round his legs. 
 
 The chiefs son gave five whales to the town people. Next day they 
 cut them up. But he left five. They were all fastened to his house 
 with ropes. The sea-gulls eating the whale meat lying around looked 
 like smoke. 
 
 Then he took his bow and arrows, and after he had looked at them 
 for a while, he shot a small sea-gull. He shot it through the head. 
 Now he brought it in, split it open at the tail, and skinned it. He di'ied 
 the skin. When it was partly dried, he got into it. He walked about 
 on the fioor-planks with it. Then he stretched his wings to fly. He 
 flew out. He left the town behind. His wives, too, did not have a 
 trace of him. 
 
 He flew up into Nass inlet, they sav. Then he looked about for the 
 place where his father's town was located. They were vainly trying to 
 catch eulachon with fish-rakes. In the canoe belonging to his father's 
 slaves was only one fish. Then he took it up with his beak; one of 
 them saw him and said: ''Alas! he has carried off my eulachon." 
 They looked up at him. They saw around his leg the thing that used 
 to be around the leg of the chief's son whom they abandoned. 
 
 Then they paddled ofi' and landed bow first [in their haste]. '^ The 
 chief's son whom they had abandoned had become a sea-gull. He had 
 flown about among them. This is what they said. Thmi his father 
 and his mother turned around from the fire, and, when the}^ had 
 stopped crying, he (the father) said to the slaves: '* To-morrow go to 
 dig for the bones of my child." 
 
 Now the slaves went away, and, after they had gone down with the 
 current for a while, they found decayed pieces of whales floating about 
 upon the water. When they had gone on farther, they found two 
 whales. After they had looked along a while for a place to hide this, 
 they left it there. In Nass iidet the}' Avere starving in the period 
 before the eulachon become thick. They left it until later."' 
 
 They went away from it and came in sight of their master's town. 
 The town had become larger. In front of the houses were crowds of 
 people. They were boneless with astonishment. Onh' the man in 
 the stern paddled along. 
 
swAMuNl HAIDA TKXTS AXD MYTHS 1 H8 
 
 lie (the chief) cuiur out. Lol four of liis fatlicr's sl:i\('s were coiu- 
 iiio-. 'I'licii he wvui in :iii(l s[):imic(l his how. 1 Ic also took four ai-i-ows. 
 lit' came out in a loujih niannt'i'. He was })r<'[)ar«'(l to shoot at them, 
 hut th(> (lauj^htcrs of (Ja'o«i:ila and Mastrr ( arpciitcr seized him hy llie 
 shouldors. "StopI let theiu hiiid. L(t them come into your house. 
 It is also well for you to let them u-o a^ain." Then his two wi\cs took 
 his how from him. He remained standino- in the same placo. 
 
 NMien they landed ho w<Mit down to them and .said: "All four of 
 you come ushoro. Aftor you have taken off your clothin*;-. come up 
 with me." So they stripped there and went up with him. And he 
 had them sit down at one side of the house and gave them food. 
 When the food was almost consumed he o-ave them some whale to 
 eat. They ate it ravenously. He had them strip l)ecaus(> he was 
 afraid they would take .some [foodj home. 
 
 When they .started off, one of them Ava.s so bent over as nearly to 
 touch the oround. Then he went over to him and asked him, "Sa}'! 
 why do you walk so bent over?" and he replied, "Chief, 1 act that 
 way because 1 am too full." And when he (the head slave) was ready 
 to stiirt, he oave him the follow'ing directions: "Say! do not touch 
 the rotten whale which is floating- about. J shall watch it." Then he 
 .said to then): "Say that you could not find my bones." 
 
 Then they started oti' and landed in the night. And they .said: "Wa 
 could not find the bones." Then his parents wept When they 
 stopped, they went to sleep. [That night] to their surprise the child 
 of the head slave l)egan to cry. He cried as people do when things 
 are lodged in their throats. Then the chief's wife askt d to have him 
 handed to her, and she held him on her knee. She put her finger into 
 his mouth and found something. Then they looked at it. They did 
 not know what sort of thing it was. 
 
 jThe h(>ad slave] .said: '* 1 wish you could see w'hat kind of house he 
 lives in. What used to b(> youi- town has becomi* larger. His two 
 w i\ cs brought out the tow n. They dug it up. and they also dug out 
 ten whales. Five are still lloating there where they were fastened." 
 
 Then, although it was midnight, the chief told them to put wood on 
 the lire, and they went out and called in the people. Innuediately 
 they came in. Then, after they had consumed one .salmon with the 
 few last cranberries, [he .said]: •" 1 w ish you to hear what I thiid<. I 
 think you should go toward your >on whom 1 left and to whom 1 
 w ill give this town." And all the town chiefs thought it good. 
 
 Then his ten uncles [)lanned like this: they would ofler their daugh- 
 ters to him in marriage. Their fathers were going to make marriage- 
 gifts to them. Xext day the tow n \ as broken up. Hu. hu. hu, hu. hu! 
 the canoes that they launched were large. They jjainted up his uncles' 
 daughters. They paddle(l the canoes along togethei' w ith planks laid 
 across the tops of them, on top of which they had their daughters sit. 
 
184 Hl'REAU OF AMERICAN ETHNOLOGY [uri.i..J9 
 
 After they had oonc aloiijj;' with the tide for a while they caiue to 
 where the decayed whale-meat was tioatiiiu-. They landed, •steaii'ied 
 some, and ate it. Then they ga\'e some to their dauj^hters, who sat 
 in the canoes. But the daug"hter of the youngest uncle had not had 
 her face painted. Because she was [consideredj good for nothing, he 
 left her so. Then he gave her a small piece of the inner la3'er of the 
 hark of the hemlock. He told her to chew part, and she did. 
 
 Then they went on and came in sight of the town. It was most 
 wonderful to behold. The whales floated about it. But as soon as 
 the chief discovered them he got his bow. Then his two wives .spoke 
 to him, and he stopped. 
 
 They stopped in front of him, and a good looking woman went 
 shoreward hrst. He told her to open her mouth. Her mouth smelt 
 strong and he refused to have her. He refused all nine in the same 
 way. Now the youngest got oft". She opened her mouth. It smelt 
 clean, and he smiled, and let her come in with him. 
 
 When they landed [his father] gave the town people to his son, and 
 the}^ made their homes on each side of those who were already there. 
 Now he gave five whales to those who had just come in. The next da}- 
 they went down and cut them up. They ate these ravenousl3\ 
 
 After some time had passed one started out from the town to hunt 
 with dogs. After he had been hunting for some time his dog barked 
 at something. Then he went near it, and lo! his dog was barking at 
 a grizzly bear. 
 
 Then he went to him. He threw him into his den. His wife sat at 
 home. He was thrown against her breast. Then she dug up the 
 earth for him, and put him in the hole, leaving only his cape outside. 
 
 Now he (her husband) came in and asked her: ''Where is the human 
 being I threw in to you?" "" Here is the onl}' thing you threw in to me, 
 which I tore in pieces.'' Then he again went after him and could not 
 find him. And again he asked her, but she [said she] did not know. 
 
 Now, at daybreak, he went hiuiting. He carried a big basket, and 
 his wife let out his thread of life.'" It ran out irregularly. Then she 
 let him (the man) out and gave him something to eat, and they lay 
 down together. When it began to jerk again, she pulled up a plank, 
 put him under, and sat on top. 
 
 He entered. There were a few crabs in the })ottoni of the basket. 
 He used to fill it, but now it was different. Ho came in and sat down, 
 but he did not know why he came home empty.'" Next day she again 
 fastened the thread upon him, and he started ofl. But, while it was 
 unrolling, she cut it. Then she let the man out and married him. 
 And she showed him the trail u])()n which her husband used to hunt, 
 explaining everything. 
 
NWANTONI HAT DA TKXTS AND MYTHS 185 
 
 Next (lay he took tlic liasUct and went inland. AftiM- he had o(,rio 
 u|) foi' a while, he canic upon a lake in an open space In the inid(lh> 
 of this was a shoal. Now he swam o\('r to it ami put crahs into the 
 basket. When his Itasket was lull he went away. His wife was \'erv 
 •ilad to see him. hecause his haskot was full, lie liveil w ith hera w hile. 
 All that time he continued hunting- in the .same way. 
 
 \\\ and hy she hccanie pic^nant. She oave hii-th to a hoy. She 
 became preu'iiant auain and boi'c another boy- She had two. Now 
 he worked harder. By and by he stopped netting crabs and hunted 
 hair seal. 
 
 ( )iie time he uathered them for four ni<^hts so that tliere were many 
 and prepared to go away. Fheu she gave him the following- directions: 
 *' When you hunt, leave some for my children. I wnll sit waiting at 
 the upper end of the iidet."' And she said to him: '' Do not talk with 
 another woman." She gave him a small water-tight basket in which 
 was some water. A hawk feather also floated in it. Then she said to 
 him: "Do not triHe with other women. In this I shall see it. When 
 you have finished eating, drink from it." So she directed him.'" 
 
 'Then he went away from her and came to his father's town. And, 
 after he had sat near a water hole behind it for a while, his mother 
 came thither. Then he told her who he was. His mother went home 
 crying. Then his father spread out a Gl'Da-gMi'da-skin^" he owned for 
 him, and he walked [into the house] upon it. 
 
 Then they made a bed for him and he lay down there. They kept 
 trying to get him to eat something. He did not eat. By and by two 
 went with him, and he hunted. He speared hair seal. When the 
 canoe was full he started for the inlet. Instead of ()])jecting. those 
 with him looked on in silence. 
 
 When he came to the end of the inlet there sat a grizzly bear, 
 riien tho.se who were ^'ith him turned their backs to the bear (pad- 
 dling in the opposite direction), l)ut, after he had paddled for a while 
 facing iier, he got otl'. Then he went to the grizzly Ix^arand sat down 
 near lu;r. The two young grizzly l)ears wu're glad to see liini. They 
 licked him. 
 
 lb' went dowti to the canoe and tlii-ew otf a hair seal. Then he 
 went away. And after many nights had i)assed he went hunting 
 again. Th«' same ones were with him who had l)een with him before. 
 And he speared hair seal. When the canoe was full they made a 
 camp tire, and he steamed the hair seal there. Then they put it into 
 the canoe and went into the iidet again. When they had almost come 
 to land those with hin^ again ])addlcd in the opposite direction. 
 
 Again he got off and >at near the grizzly bear. The young ones 
 licked him. Their mother, how e\ ci-, did not look toward him. After 
 he had sat near her for a w hile. he stood up. thi'ew oil a hail- seal, and 
 went ort' bv canoe. 
 
180 BUREAU OF AMERICAN ETHNOLOGY Ibitll.29 
 
 But one time he went for water for himself. At that time he went 
 witli the one he used to be in love with. Then he went home. 
 
 After some space of time had passed he went huntino- again, cooked 
 some hair seal, and went into the iidet. Now, ditierently from the wa\' 
 she used to act, the hair on the hack of her neck stood straight up. Then 
 his companions said to him: "Let us go hack. The hair on the hack 
 part of her neck stands up, ditierently from the way in which it used 
 to be." Still he paddhnl on. lie landed and sat near her. She did 
 not look toward liim. His children, however, were glad to see him. 
 
 After he had sat there a while, she went to him and threw him 
 about. As she did so she tore his limbs ofJ'. Then the cubs quickl}' 
 went at their mother and tore her to pieces. Then they felt sorry on 
 account of their mother. They acted as dogs do when one puts medi- 
 cine into their noses. Then they went awa}". 
 
 Now, just as some people were starting a camp tire, [the cubs] came 
 and killed them. They went away again, and they killed some others. 
 And, while the}^ were continuing to do this and were traveling about, 
 they came and sat behind some people who had lighted a tii-e, and a 
 woman's child cried. Then she said to it: ''Do not cry. Your 
 uncle's children might come and destroy us.'"' Upon hearing those 
 things they went awa}. 
 
 This island was once all covered with grass, the}" say. Woodpecker 
 was tra\eling about upon it. He had no feathers. And in the middle 
 of the islands stood a large tree without l)ark, on which he began 
 hammering. Now, after he had done this for a while, something said to 
 him: "Your powerful grandfather says he wants you to come in.'' He 
 looked in the direction of the sound. There was nothing to ])e seen. 
 
 And when something said the same thing to him again, he looked 
 into a hole at the foot of the tree and [saw] an old man sitting far 
 back, white as a sea gull. Then he entered. 
 
 The old man lookcnl into his small ])ox. After he had pulled one 
 ))ox from another four times he took out a wing-feather. Wri-Ji-a-a.^' 
 And he also stuck his tail into him and dressed him up. He made 
 him red above, and he said to him: " Now, grandson, go out and start 
 life anew. This is what you came in to me for." Then he went out 
 and tiew. And, as he wa-i going to do in the future, he took hold of 
 the tree with his claws and hammered on it.*^" 
 
 (AiiotluT vcrsidTi nf tlic tliinl .section of tliis story, told to I'rofessor Boas to explain tlie carvii;j<s on 
 the jioleof "NasLEI.zii's's house ■ in Masset.] 
 
 The re was a man of the Eagle clan, a great hunter. For a whole 
 year he was unsuccessful. His name was Gats.'^"^ He had two dogs. 
 One (hiy he saw a bear. He took his bow to shoot it. Then the bear 
 turned back and took hold of the man and carried him to his den. 
 
swANTON] HAIDA TKXTS AND MYTHS 187 
 
 After tlioy rctu-luMl tliciT he Li'inr the man (o liis wife, who liid liiin 
 hctween her le<is. 
 
 'I'he })e:ir went htuitiiiu- auain. When he ret iinied he asked his wife, 
 ••\\'hat hceaiiir .)f tlic mail whom I caiiuhl T" She replied. "1 think 
 vou did not l)i-ine- a man; you only l)roii}^-ht his heh. Here it is." 
 
 Kvery time when the he-lx'ar went hiintino- she took the man out of 
 his hi<lin*4" phice. and he hecami^ her lover. The two (Un^s had returned 
 to the villae-e. 'I'he peoph' followed them, discovered the hear, and 
 kilh'd him. Then the she-l)ear married the man. They had a child. 
 
 One day (lats recalled his friends, and he asked tiis wife to let him 
 i-eturn to his own villaoe. She aj^roed and said: ""I am ooine- hunt- 
 ine- all the time, I will i>o and i(ive food to my child." Then (Jats 
 returned to his own villa.i»'e, where he had left a w'ife. But Ix^fore he 
 retuined th(> hear told him not to look at his former wife, else she would 
 kill him. 
 
 One day the man went hunting- with his two .sons. On the iiills he 
 met the bear. lie went to meet her, and gave her some food. The 
 people were afraid to accompany him on his visit to the hear. When 
 .she saw him approachino- she raised her ears and was ehid to see him. 
 
 One day he went to a pond to fetch some water. While doing .so 
 ho met his former wife and smiled at her. Then he went hunting and 
 caught many seals. In the evening he w'ent up the hill to meet the 
 she-l)ear. Then her ears were turned forward like those of an angr}'' 
 hear. She jumped into the water before the nian had reached the 
 shore, attacked him, and killed him and his two sons. 
 
 I.ike the preceding, tliis story is compound, there being in reaHty three distinct 
 tales. The first and longest is that to which the title properly belongs, and the 
 iiuiin theme, the story of the person abandoned to die who was supernaturally hel|>ed 
 and became a great chief. It is popular from Yakutat bay to the Cohnnbia river. 
 The second part, the story of the man who married a grizzly bear, was appended 
 because the hero is said to have belonged to the same town as the principal char- 
 acter in the first part. It is a favorite Tsim.shian story, and is referred to for the 
 origin of the secret societies. Another version, ()l)taini'd by Professor Boas from 
 C'harlie Kdenshaw, chief of the StA^stas, is ai)pended. The com-luding .section, tell- 
 ing how the woodpecker obtaine<l its brilliant plumage, seems to be altogether out 
 of place here, but my informant a.s.serted that it was always tol<l in tliis connection 
 at Skedans. It is the only part of the story manifestly Haida. 
 
 'There were many towns in .Metlakalitla narrows, but this is (2!Vto<j;Vti, .«aid to have 
 been tlie name given to Metlakalitla |)roi)er, where the iiio<lern town stands. 
 
 ■That is, the town chief. 
 
 ■*Milt is probably what the word qluMji refers to. It wa.s said to be "white 
 stuff found in some salmon instead of roe." The translaticm of k!o''8gul as "heart" 
 is .«omewhat doubtful. 
 
 * The <log dug up a salmon creek. 
 
 •' It is difficult to follow the old man's descriptions, but the accompanying diagram 
 shows how iny interpreter illu,>Jtrated the construction of this fish trap to me. 
 
 The trap is seen to be triangular with the ajicx pointing upstream. The two 
 sides (if the triangle next this apex funii the traji proper <>r gl'gawai (a). The 
 
188 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 third side is flash with a weir running to the bank of the stream on either side, the 
 two parts of which are called the x.ia'-i (b) or "wings." Entrance to the trap is 
 given between two slanting sections called the glgwA^iiglda (<•), which are far apart 
 at the lower end, but alniost come together at the upper. The remaining sections on 
 either side of the glgw.\'nglda which clo.^c the trap arc called Ig.aiyiTigadadji (d), 
 
 \l 
 
 Fii:. ■-!— I'lan of larfff salnmii traii. 
 
 were made one fathom higher than the other parts, and were painted on the upper 
 section on the side downstream. In construction, posts were driven into the stream 
 bed along these lines and horizontal pieces laid between and secured with cedar 
 limbs. The salmon in their course upstream were led along by the "wings" to the 
 opening between the Jg.aiyi'iigadadji, forced their way through the apex into the 
 space above, and were unable to get farther or to return. 
 
 ^The Ig.aiyi^ngadadji looked roundish. 
 
 'The drying frames were constructed as illustrated in the diagrams on p. 189, the' 
 first of which represents the frame looking from above, and the second, one end. 
 There were two such frames in each smokehouse, each occupying one side. The 
 slant of the upper poles accompanies the slant of the roof. The position of the fires 
 is also marked. Smokehouses in town were without any smoke holes, as they were 
 not occupied as dwelling places, while the smoke holes at camp were covered when 
 they began to dry fish. Boards were also placed above the fire in order to spread the 
 heat out and facilitate drying. The K !ia''s.A.nai actually extended over all three 
 sections. 
 
 ^ L.a, the word used here, can not be literally translated for want of an equivalent. 
 It is only used when addressing a brother, sister, or very near relation. 
 
 ''I learned nothing more about this supernatural being than what is contained in 
 this story, except that it was said to be like a bear. The word is Bellabella. 
 
 ^°See story of- Raven traveling, note 54. 
 
 "Q!ol-djat is somewhat difficult to render. It is the feminine of one word for 
 chief, q!ol, but "chieftainess" would convey a false impression, because it is associ- 
 ated with the idea of the exercise of a chief's power by a woman. A q!ol-djat was: 
 not one who exercised the power of a chief, but a woman who belonged to the ranks 
 of the chiefs, whether she were a chief's wife or a chief's daughter. 
 
 '^Supported by ropes, because he was too full of arrows to rest upon the ground. 
 
 '*A man always communicated with his father-in-law and his mother-in-law 
 through his wife. 
 
 '*The llaida word used here is the same as that for "one," and appears to mean 
 "oneness in clan," since to marry the same man both had to belong to the opposite 
 clan. One of my interpreters said that this term might also be applied by a man to 
 the husband of his wife's sister. 
 
 '* Canoes were brought to land stern first unless the occupants were in great haste. 
 Among the many things the supernatural beings were supposed to do in an oppo- 
 site maimer from men was to land bow first. 
 
 "•The Ilaida at this point is somewhat obscure. 
 
HA IDA TKXTS AND MYTHS 
 
 189 
 
 " KviTv iuiiiual and ovcrv luimaii heinj: is supposed to l)e jtroN idcil with a "tliread 
 <.f lilV," an idea not found elsewhere in America so far as I am aware. Us, the 
 word use<l here, is also applied to threads of mountain sheep wool, .\nutlicr name, 
 wa'nwa-i, is given in the story of How shining-heavens caused himself to he lK)rn. 
 
 "* A person's luck in hunting would be destroyed l)y his wife's unfaithfulness. 
 
 Outer posiC 
 
 Outer post C i 
 
 Outer post (j. 
 
 .^ 
 
 Vu.. :!.— IiryiiiK frame for lis 
 
 '■••Sc*' the story of Supcrnatural-being-who-wcnt-naked. 
 
 -■" "Something-white," Tianic given to the skin of some mainland animal obtained 
 in trade by the llaida. 
 
 " Meaning "How pretty it was!" 
 
 •■'■' In the Ma.«set version of the Raven story. Raven tells Woodj-ecker to goto the 
 dead tree which is to be his grandfather. 
 
 "FroniTlingit Kfits!. 
 
190 HiniKAU OF AMERICAN ETHNOLOGY [bull.29 
 
 8ACRED-ONE-STANI)IN(i-ANl)-MOVIN(:, 8tONK-KIBS, AND UPWARU 
 
 (Told by .Idlin Sky of Tli(..sc-))<>rii-iit-Ske(laiis] 
 
 In Sealion-town' one booan to bathe for supernatural power. All 
 sorts of weak thing.s came through him [making- him worthless]. He 
 sta3'ed with his eight younger brothers and his mother. 
 
 By and by his younger brothers disappeared. It was not known 
 whither tliey had gone. Morning- came and his mother wept. Again 
 when da}' broke she wept. One day, when she stopped crying, she 
 said: "My eldest boj' is as if he did not exist. When morning- comes 
 m}' mind is always the same" (i. e., without gladness). 
 
 After she had said this to him for some time he got tired of hearing 
 it and said to his sister: "Sister, pour salt water into the box my 
 mother owns so that I may bathe in it."' Then she put on her belt. 
 She laid her motlier's stone box down near the door and poured water 
 into it. 
 
 Then her brother crept over to it and just managed to crawl into it. 
 After he had stayed in it for a while he could not keep his buttocks 
 under water. Then his sister pressed down on his back with the poker 
 which lay near the tire. After she had pressed down upon him for a 
 while she took awa}' the stick. There was a small depth of water over 
 his ))ack. Now she pressed him down again, and, when she removed 
 it from him, his back was well under the water. Then he l)roke the 
 sides of the box b}' stretching. 
 
 And again he called to his sister: "Sister, ])()ur some water into 
 another of your mother's boxes." Then she again poured some into 
 one. He got into it and stretched his knees out in it. He ))roke that, 
 too, at the joints. 
 
 And again he called to his sister: " Sister, pour some water into 
 another." Then he broke that also at the joints. He did the same 
 thing to another one. He l)roke four with his knees. 
 
 Then he went into the sea. After he had remained there for a while 
 something just touched him. He reached for it. He seized the tail 
 of a flounder. Now he called to his sister: "Sister, roast and eat 
 this." 
 
 And after lie had been in the wat(u- a while longer something again 
 touched him. He reached for it. He seized half a halibut and threw 
 it over to his sister. Then he said to his sister: " Koast that. Do not 
 steam it." 
 
swANToNl HATHA TKXTS AND MYTH9 191 
 
 He sci/fd a ])()r[)()is(' tail and a wliilc ])()r])(>is(' " tail. Alter lit" liad 
 taken all kinds of sea animals lie also threw up a whale's tail. And 
 he said to his sister: '"Steam that <>ne however.*" 
 
 After he had l»een in the watei- a w Idle lonuei- somethine- touched 
 him. He reached foi- it. He felt nothin<i-. And. when the same 
 thinu" happened a<:ain. he uiasped fai-ther away. Then his hand 
 nearly slipped ott" from | the s<)methine|, and he seized it in hoth hands. 
 \\'hen the somethin*;- had ])idled him out of Skideeate iidet he tried 
 to stop at Ijii-.a'-ixa,' hut then somethino- cracked at the bottom of 
 the island. lie held somethinii' lUce which was almost transparent, 
 and ])ut it around ids iiead. That was lOo-.o'te-.o-u-.ao' (the hair of him 
 w ho tries the supernatural ])owei"s of men). 
 
 Aftei- he had put it ai'ound his h(>ad he swam up the inlet. He 
 swani in fioid of (ifi'lua' and ])assed o\-ei- to Xa'na." 1'he water 
 was shallow and hioad like a lake, and he traced a channel in it with 
 his hand and ivmained at its mouth. 
 
 After he had remained in the water for a whih^ somethinj^ came 
 walkiuLi' toward him, iiiakinj>- a hoomine- sound as it advanced. Some 
 one stoo<l on the shore opposite him. On the rioht side he held a 
 knot and a branch of g-.odan.\r)'sj4K' On the other side li(> carried a 
 piece of common seaweed and .some kwe'aot^ia'j>".adan.'* 
 
 •• Oome hither, <iraiidson." At once he went to him. Then he said 
 to him: •"Now. grandson, turn youi- breast (oi- Mace') to me." 
 Immediately he turned his breast to him. He stiuck him with the 
 knot. It was as when somethino- is rubbed into tine pieces. And he 
 struck him with the g-.odAfixo'soi, It lu'came like the other. Then 
 he said to him: ""Now, jj;randson, turn your back to me." .\nd so he 
 did. lie struck him with the kwe'ao<,na'jjf.adan. He did not feed it. 
 Then he struck him with the seaweed. He nearly knocked him over. 
 Farctr he recoven-d his balance. 
 
 •• \\n\t a while, uiandson. We will wrestle with (lit., " fetd ") each 
 other." he >aid to him. " Now, e-rand.son, let us try each other." .\nd 
 they laid hold of each other. Aft<M- he (the man) had shov«'d him 
 al)out he almost threw him down. Then he turned away sndlinjjf. 
 •' (ii-andson, yours has more stren<,»-th. Swim down tin' inlet." 
 
 He went alonj^^ he went alone- and presently swam ashoic at 
 Sealion-towMi. Then he dried him.self by the tire and went to l)ed. 
 After he had been in bed for a while, aiul day had beerun to bn^ak, he 
 W«Mlt out. 
 
 Then 1m' followed an nidistind trail. .Vfter he had eone alon«r for 
 a whde. he .saw a shicw'' ti-yin^- \ainly to cross an old lo«(. Then he 
 put hei- across and kept hi> ••yes upon her. She entered a bunch of 
 ferns lyin^- some distance away. 
 
 Now he W(Mit to it. He nioxcd it aside with his haixl. To his 
 a.stonishment there was a })auite(l house front there with the planks 
 
192 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 sewed together. And she said to him, "Come in to me, g-randson. 
 News has come that jou want to borrow something of me." 
 
 Then she hunted in her box. She bit off part of something for him. 
 "Now, m}'^ son, here it is." And she said to him: "When you get 
 home and go up to Gu'}ga lake, take along 3'our bow. There you will 
 shoot a mallard. Blow up its stomach and put its grease into it. 
 I know that what destroyed j^our j-ounger brothers liyes there. You 
 are going to restore your younger brothers. Eat some [of the 
 grease J." 
 
 He went home and entered the house. After he had remained seated 
 there for a while, he went to bed. And next day early in the morn- 
 ing he went up to Gu'Jga lake.'" Male and female mallards" were 
 there. Thej^ were pretty. Ho prepared his bow and shot just oyer 
 the head of one of them. It fell as when something is dropped. Then 
 he got it ashore, made a tire for it, plucked and steamed it. He sayed 
 its entrails. 
 
 Then he went down upon the beach and picked up a big clam shell. 
 Then he steamed the duck and put the duck grease into the clam shell. 
 He took out the duck meat to eat. Then he put a [hot] stone into the 
 duck grease. At that time the duck grease boiled over. All the 
 things that liye in the forest said: " Be careful! the duck grease might 
 spill." Thus the}" made him ashamed. He did not eat the duck meat. 
 When the duck grease settled down, he put it into the entrails. 
 
 This is why, when the earth quakes, the Rayen people tell [him] to 
 l)e careful of the duck grease. They say so because Sacred-one- 
 standing-and-moying was a Raven. 
 
 Then he went awa}'. He saved the feathers and the duck grease. 
 And he came home. Then he went to bed. 
 
 When next morning tore itself, he went to (lu'lga, took t\vo children 
 thence, and went into the woods at the end of Sealion-town. When 
 he came to the lake, he looked about, pulled up two cedars entire, 
 fastened them at the butt end with twisted cedar limbs, did the same 
 at the top, and held the two trunks apart by means of a stick. He 
 laid it in the lake, bound the legs of the two children, and placed them 
 between.''^ 
 
 When they moved, a wfi'sg.o''' came out on the surface in the space 
 between. Then he knocked out the stick and his head was caught, but 
 he pulled [his trap] under. The cedar came to the surface broken as 
 when something is thrown upward. 
 
 Then he went home and stood up the dend children with the pole in 
 front of the house. He kept them for the next day. And again he 
 went thither and took the two chddnMi. After he had looked around 
 for a while, he pulled out a large two-headed cedar, stump and all. 
 After he had split it, a wren jumped around him chirping: "Tc!e 
 tc!e, mj' smews." 
 
SWANTON] IIAIDA TKXTS AND MYTHS 198 
 
 Thoii he wont to <Jiot it, })ull('(l out its sinews, spliced thcMii together, 
 and fastened the hntt end and the top with tlieni. And he put it all 
 into the water. After the children had been aoain suspended above it 
 for a while, the wa'su-.o came up and «;*ot them. Then he kiux-Ued out 
 the cross stick and he (the wa'so-.o) carri(>d it down. After he had 
 carried it down, he Hoated uj) dead with it. Then he went to him and 
 pulled him out. 
 
 lie ])ulled him uj) on tli(> slioi-e and was ooinu" t<> ••it him on tlic top 
 of his head when it thimdercMl. It also liulitcncd. And the same 
 thinly- happened when he startinl ajjon his back. iUit, when he started 
 at I he lower part of his back, nothing happened, and he cut him open 
 alouii" the belly. His younger brothers' bones burst out from it. 
 
 Then he Htted tojj;ether his younger brothers' bones and spit the 
 medicine Mouse-woman'* had given him upon them. Innnediately 
 they got up. And then he said: "Sit down where you used to." They 
 were glad to see each other. 
 
 After they had been there for a long time one disappeared. The 
 next day another disappeared. All eight of them disappeared in the 
 same manner, and he felt sad. 
 
 Then he went to Gu'lga, passed along to the point on the side toward 
 the upper end of the inlet, and to his surprise heard the l)uzzing of 
 distant conversation on the other side. Then he pulled oti' the ribbon 
 with wdiich he used to tie his hair and threw [one end ofj it across. 
 Upon this he walked over and [found] a crowd of spectators at the door 
 of the middle house, in which people were talking. Then he passed 
 through them and looked in. 
 
 In the rear of the house a certain thing hung, under which one lay 
 face up. Out of it flames played at intervals. It was sizzling there. 
 While he looked on the person was driven out by the tire. The super- 
 natural l)eings tilled the whole space in the rear of the house. 
 
 After he had sat there for a while, one stood up. He said: ''(Tet 
 Stone-ribs, and settle him under it (the earth) forever." He heard 
 what they said. By and by one went out. After a while he came 
 l)a<'k, and they asked him: "Is he coming^" And he said: "He is 
 near." 
 
 Presently he came in. Liki' a son of one of the supernatural beings, 
 he wore a copper coat. He also had on a marten-skin coat. And as 
 soon as he had entered he lay under [the tire]. It was burning upon 
 his breast. Out from it sparks went. 
 
 A certain one stood near the door and another on the other .side. 
 In the rear of the house sat his mother, Djila'cjons. The one standing 
 on the side toward the door said: "They are talking al)out it. They 
 aie talking al)out it."'' The one on the opposite side also said: "The 
 supernatural beings who talk about the places which they are going to 
 inhal)it in the future also talk al)out this." 
 17137— No. 29—05 13 
 
194 BUREAU OF AMERICAN ETHNOLOGY tBi-LL.29 
 
 She called for one of the servants who sat among them. *' One-who- 
 moves-heaven-by-the-rapidit3^-of-his-motion, go and cull Swimming- 
 russet-backed-thrush. I want to ask whether I went with him." He 
 said that he went with the chieftainess. She asked to have him called 
 so that she might cross-question him about it. 
 
 There was no one to have his seat under this island. Then one 
 day passed for Stone-ribs. Another day was about to pass for him. 
 The supernatural beings acted as if shivering. They were afraid. 
 The}' feared that he, belonging to the wrong side, was going to settle 
 beneath them.''' 
 
 Again those standing near the door spoke. They spoke as the}'' 
 had done ])efore. And One-who-moves-heaven-by-the-rapidity-of-his- 
 motion went to call Swimming-russet-backed-thrush. By and by he 
 came back. Then she asked him if he were coming, and he said: "He 
 is coming." "'Perhaps I went with him at Goose creek, where I dug 
 out wild-clover roots, or perhaps I went with him at Lg.e/djis." At 
 that instant he came in. He was good-looking. He had been gam- 
 bling. He held his hand to his face with tine cedar bark in it. He 
 wiped part of his face clean. As soon as he went over to the chief 
 woman he pushed himself into her blanket. She was looking at him. 
 She looked longer than was necessary." 
 
 Another day dawned for Stone-ribs. It was broad da^dight for him, 
 and the supernatural beings were as if sliivering with fear at the pros- 
 pect of having him settle down beneath them. Just before^ daylight 
 he was driven out by the burning. 
 
 Now, after they had thought for a while, one stood up, saying: 
 "Let them send for Sacred-one-standing-and-moving. They say that 
 he bathed in the ocean so much in order to settle down under it.'" 
 
 Then he went out of the house, threw his ribbon across again, and 
 ran over upon it. And he said to his mother: "They are setting out 
 to get me. You will go with me. She-upon-whose-feet-property- 
 makes-a-noise will also go with me.'" As soon as he had finished say- 
 ing this, they came for him. And he said he would come by canoe by 
 himself. 
 
 Then he went to get his wa'sg.o skin, whicli he kept l)etween the two 
 heads of a cedar, and he put it on while he was still in the house. He 
 walked about, too pretty to l)e looked at ))y anyone. Then they started 
 across. His mother steered, and his sister was in the bow. He stood 
 in the middle as they went. And his sister got ott', then his mother, 
 last himself. 
 
 They went up. His sister went ahead. She hekl the [duck| entrails 
 in her hands. His mother had the feathei-s inside of her blanket. 
 When he entered, the supernatural })eings held their heads down to 
 him. He looked grand. He entered wearing the wa'sg.o skin. 
 
 And as soon as he entered he lay down underneath. He was siz- 
 zling from the fire. Again it burned at intervals. When it stopped 
 
SWANTON] HAIDA TKXTS AND MYTHS 195 
 
 hiiriiin*(, his .sistiir t;-ri>a.si'(l | his sUinlwirh the (hick t»T<'as(>. His 
 mother put feathers upon it. 
 
 By and by oih» nigiit was counted for iiini. Then the supernatural 
 beini^s fastened their eyes upon him. Lo, another ni<i:ht was about 
 to 1)6 coimted for him. At tliis time the superjiatural beinjrs talked 
 about the phues where tiiey were «ioing to setth'. They divided them- 
 selves up. At that tinu^ one anioni^- them stood up. He said: "Where 
 is the sister of the supernatuial Ix'inLTs, Woman-people-want-to-have, 
 goinji" to have her place f " I ch) not know. I do not know. I shall 
 have my place with my children a little way behind the chiefs among 
 the trees."" 
 
 By and by. when day began to break, they were looking on. Pres- 
 ently the liavcn called. It was daylight. Hut then they discovered 
 him enter and lie down under it.''' TIkmi he came to have his place 
 under it (the island). 
 
 Then they went for Fast-rainbow-trout '^ and ^larten. And they put 
 a string on him (Fast- rainbow-trout) and sent him up with it. Then it 
 was nt)t long enough. He spliced hendock roots to it. Marten went 
 down with the lower end.-' 
 
 Now the supcn-natural lieings separated, leaving the town of X.a'i- 
 na""~ for the various places they had alread\' talked about settling in. 
 
 Now Stone-ribs tra\(ded about upon this island. After he had tra\- 
 eled for some time he entered the house and said to his mother: 
 "Mother, toward Cape G.A'nxet^^ some one calls for me, weeping." 
 And next day he went about upon this island hunting birds. He went 
 about u[)o!i it as one does upon something small. 
 
 Antl again he said to his niotliei" '• Mother, she calls, wailing for 
 me as if she would never cease." Then he said to her: '" I will go and 
 help her." And she said to her son: '* Don't, chief, don't; they might 
 call vou skA'mdal."''* '"That is all right, mother; I am going to help 
 
 h(M-."'''' 
 
 Then, very early next day. lie started otV again. })assed (^la'dA.sg.o,"® 
 w tMit around Skedans point, and came to Broken-shells-of-the-super- 
 iiatural-beings. At that time lie took (juicker steps. Then he ran over 
 to \'illage-that-stretches-itself-out. And he went along down th<> iidet. 
 Tlien he came near some white slndls. Seaward, to his surprise, an eagle 
 was trying to catch something and almost succeeded seveial times. 
 
 Then lie looked at it. Again it almost caught it in its flight. And 
 alter he had thought about it he went down to it. And, when he got 
 there, a halibut was swinuning about in the standing water. There 
 were stripes of copper along its edges. Out of its nose hung a weasel. 
 Now he caught the halibut in his hands. He was very glad to have 
 it. And when he was going to split it around the edges with his tinger 
 nails it thundered; and when he was about to do the same thing along 
 
196 lU-KEAU OF AMERICAN ETHNOLOGY Lbull.29 
 
 the undor sifl(> it auain thundered; and Avhen he was about to split it 
 along its upper surface it ayain thundered and lio-htninof shot al)out. 
 Then he [split] it aionj;- its tail; ami when he had tiiiished skinninu- it 
 he put it on. 
 
 Then he went into the pond l)efore hini. Bullheads shot uwav from 
 him. When he opened his mouth, lo! the bullheads all went into it. 
 And he opened his niouth. From his mouth the}' came strongly and 
 quickly. They floated about dead. He got out of it and i)ut it in 
 his armpit. 
 
 He had two coats. He had a copper coat and he had a marten-skin 
 coat. Before he started off, he practiced before his mother with them 
 on, and, when he nearly burst his mother's house l>y swtdling up, she 
 cried to him to stop. 
 
 He started and came to Lg.adA'n village." Then he skimied the 
 woman's child, and lo! he was born instead. He grew up as rapidly 
 as a (log. Jnmiediately he *l)egan to walk. One day, as soon as he 
 came in from out of doors, he Avept so hard that the^^ could not stop 
 him. She tried to stop him in ever}^ wa}-. He would not l)e satisfied. 
 
 After he had cried for a while, he said: "Ha, bow-shaped object; 
 ha, bow-shaped object.'' At that time she tried to stop him all the 
 harder. As he wept he made the motion of handling a bow. By 
 and b}^ his mother pounded up some copper ornament she wore and 
 she also finished arrows for him. 
 
 He was hunting birds. He did not sleep. And, one day when 
 it was tine weather, they went for shelltish. They did not take his 
 mother with them. Then, after it had been stormy for a while, it 
 was again calm, and they went for shelltish. 
 
 Then he asked his mother if she owned a canoe. And, when his 
 mother said that she did own one, he went along AAnth them and his 
 mother to get shelltish. While they were still going along the lead- 
 ing canoes had already- landed. He landed his mother among the 
 canoes which were floating about and remained floating back of them. 
 
 Now, when the baskets of those who had gone first were full, he lay 
 down in his canoe, and, using the canoe as a drum, beat upon it with 
 his l)o\v. Then they made motions toward his face from the shore. 
 They spoke in low voices. And they loaded their canoes and went oft' 
 in terror. Before the}- had reached the village he told his mother to 
 hurry up. Then she put the nmssels in the ])ow. His mother seated 
 him at the ver}' stern, and they went landward from Q!a'g.awa-i. 
 
 As they went along in flight, he (Qlfi'g.awa-i)'^" came after them. 
 And, when he came near, he opened his mouth for them. But, as he 
 was carrying them into his mouth in a current, [the boy] took his bow^, 
 pushed his lips togethei-, and shoved him back, and he w^ent under the 
 water. Thev went on. 
 
8WANTOS] HAIDA TEXTS AND MYTHS VM 
 
 When they cunio to her, his mother .said she was saved \)y l»U)\viiij>- 
 thiouj^h her hihret hole and puttin*;- her feet into the water. He 
 listened. 
 
 After thcv had lived there l"<»r a whih-. it hecanie stormy weather 
 a«iain. It was had weather. When the mussels heeanie spoih'd for 
 food, it was auain eaim, and they auain went out after mussels. Some 
 time after, he and his mother went out. After the Itaskets of those 
 aliead had heen tiUed. he struck ui)on tiie edt>-cs of the, canoe. And 
 a«i-ain they opened and closed their hands to him for liini to >to|). 
 Aftei- he had watche(| them for a while, they went away in fi-ieht. and 
 lie loo went after them. 
 
 Aftei' they had ii'one on for a while. [Qlfi'^^-.awa-i | aeain pursued. 
 He hadtive tins. Aji'ain. as soon as the current tlowed into his mouth, 
 they floated inward. Then he (the l»oy) closed his lips with his hands 
 and shoved him hack. 
 
 And. when they laiuU'd, they canu^ down to meet her. They asked 
 whether h(> came to the surface, and she said that she l»lew through 
 her hihret and put hei- foot into the sea. That was how she was saved, 
 she said. 
 
 .Vnd auain it was had weather. After l)ad weather had lasted for 
 some time, lie went to a point toward the end of the town, entei-ed his 
 halibut skin, and went into the water. Present!}' he came to a hroad 
 trail, and. havinu- traveled upon it for a while, arrived at the tow n of 
 QIa'i;.awa-i. 
 
 After he had peered into the houses, he looked into his (QIa'o-.jvwa-i's). 
 In the I'ear of the house l)etween the screens, which pointed toward 
 each other, sat his daueht(M'. He fell in love with her. so that he 
 shook with (h'sire. 
 
 Then, after he had oone around the town for a while, eveidne- came, 
 and he entered his house. He sat down in the rear of his house. His 
 skin clothin*;- had five fins upon it. He looked at it. Then they went 
 to bed. .Vnd, as soon as he went t(» her. they lay toiicther. 
 
 Then day ))rok(» and the town people went lishine-. After the 
 sounds had lasted for some time, lie rose. To his sui'prise they were 
 rishine- riuht in fr(»nl of the town. Then he went into his halibut 
 skin. And, after he had swum ai-ound the edi^es of the canoes for a 
 while, he opened lii> moiilli for them and closed it tpiickly. They 
 went (piickly into his mouth. .Vnd. after he had kejjt his lips closed 
 around them for a while, he opene(l Ins mouth. 
 
 Now he went up and went toward the place he started from. TIkmi 
 he wt'iit in. After h(> had sat there for a while, it was a^ain eveninji'. 
 and he aeain went to me»'t the woman. He was very fond of her. He 
 went to her and came hack often. .Vnd. as he lay with |Q!aV.;iwa-i'sJ 
 dau^htei-, he listened to them talkini:' al)<)ut himself and nothin.e-el.se. 
 
198 BUREAU OF AMERICAN- ETHNOLOGY [BrLL.2d 
 
 When thoy were out fishing-, he entered his skin. He opened his 
 mouth for two [canoes] and spit them out shoreward. 
 
 And again he went away, and, after he had sat in the house for a 
 whih% evening came, and he went down to her. And he hiy with [the 
 chief's] daughter. 
 
 He (the chief) was preparing to go out lishing with the others. 
 They brought out his skin clothing, and they brought out his war 
 spear and his arrow box. They put pitcli on the points of these 
 [arrows] in case he (Stone-ribs) had too much power for him. And 
 he heard him say he was going to break his head with his teeth. 
 
 Presently day came, and he heard the sound the}^ made as the}^ went 
 out tishing. When it stopped, he arose, swam off again, and came out 
 on the surface near two canoes at one end. Then one waved a paddle. 
 They did this for Qlfi'g.awa-i. He had not let out tishing lines. 
 Instead his canoe floated quietly among them. 
 
 He went thither, and those who were there pointed into the water 
 with their paddles. "" It is lying right there," they said to him. Then 
 he seized his spear. He looked at it. It was too small, however, and 
 he picked up an arrow instead. Then he speared it. He struck it in 
 the side and pulled it up. Then he said: '*Is this the thing that 
 destroyed you?" and they said to him: "Do not speak like that. 
 That is it."* 
 
 Now he told them to begin fishing, and they pulled halibut in and 
 clubbed them. He was lying in the canoe. The skin of the Qlfi'g.awa-i 
 had already been lying there for some time. After he had swelled up 
 so as to fill this, they found it out. Then [Q!a'g.awa-i] took his spear 
 and speared him. Instead of being harmed he stretched it more and the 
 canoe became covered with water. Inmiediately the salt water boiled. 
 He captured his skin. He opened his mouth for them. As mau}^ as 
 were fishing came fast into his mouth, but for some purpose he let 
 two persons go home. Then he came away with the rest. He let 
 them out toward the shore at a bay at one end of the town. From 
 the very shore they fell over landward like a pile of wood. They lay 
 near the shore without skins. Fins were on them."^'' Then he went 
 in to his mother. 
 
 Next day he said to his mother: ''Motlicr, 1 intend to go away from 
 you. 1 am not really your son. I came and helped you because you 
 called for me as 3'ou wept. My mother's place is in the middle of this 
 island." 
 
 At once his mothei- sang crying songs. And on account of her cry- 
 ing he thought he would stay a day more, and he stayed near her 
 one night, but next day he went awa}'. 
 
 As soon as he went out he put on his coi)pei- coat. Over this he 
 put his marten-skin coat. Over both he put his Qlfi'g.awa-i skin 
 and started around the west coast wearing them. The supernatural 
 
rwanton] HAIDA TKXT>^ AND MYTHS 199 
 
 heiiii^-.s liviiij^- ihvvv oimmumI tlicir doois for liiiii. After he had trav- 
 eled about for some time |Im' cumc loj one li\ Iml;- in (lie middle of the 
 island whose door was shut. and. as he passed hv. r('achin<i- out side- 
 wise he took hold of him. and his house* fell flat toward the sea. 
 
 And after \w had traveled on he came to one Hshinii- for black cod. 
 W'iien lie eaiiie opposite to him he said to him: '" Now, i^freat chief. 
 Stoue-ril)s, that you are, e-oino- aloiii:' carefully, let me ha\ «> the head. 
 For that 1 am waiting- Iumc."'"' 
 
 Then he turned back toward him. He pushed his arm into a i-ockv 
 ca\-e th(>re, moved hisarmal>out to make it larger, and (.'•atheicd Idack 
 cod toj^ether in his arms. When then' were many in his ai-ms he 
 threw them into the cave. And he pushed him into the cave after- 
 ward. He (the man put into the cave) strung the tishintr lino with 
 them, put some also into his canoe, and went away. He towed the 
 string:- of t)lack cod behind him. 
 
 Tiience he wandered on for a while and entered Tcla'al inlet." 
 \\'here the inlet almost closes too-ether, lol somethinii; lay face up 
 waiting- foi- liiiu. Its arms werc^ ludf copp(M-. It lay in wait for him. 
 Then ho lay still in front of it for a while and looked at it. It had 
 live tins. 
 
 \U' and l)y. howe\-er. he let himself oo on o\-er its bellv. and it 
 seized him. Even his insides it s((ueezed. Its claws even went 
 through his copper coat. He tried to swell up. In vain. Then he 
 entered the halibut skin and escaped between its claws. It got its 
 skin back because it l)elonged to the same clan [as QltVg.awa-i). 
 
 Then he passed through the strait. When he came to Spit-point he 
 (the point) let himself dry up on account of him. Then he remained 
 still for a while. .Vftei' he had stood still for a time he jumped up and 
 Hopped his way across it. After he had done so he entered the water 
 on the other side. That is the Qloas.''- 
 
 After he had traveled on a while he came to where Rock-point's house 
 stood. vSwim-far-oti'-'"' i)laced himself half out of the door. He was 
 afraid at the sight of his spines. II(> was looking at him. and he said 
 to him: ''Go around far from me. chief. I shall kill you." On 
 account of what he said lie went around close to the island on the 
 other side from him. 
 
 .\fter he had traveled farther |he came to whei'e| two p(>rsons were 
 tishing from a canoe at the Cumshewa iidet fishing ground, in front of 
 Ta'og.al bay. The bow man was making guesses as follows: "I won- 
 der whether he who they say has been traveling ai-ound the west coast 
 
 has passed this point." 'i'hen the one in the stern said: "Horrors! 
 what terrible thing will hajjpen for what you have said. Let us go 
 home." And he himself cut the anchor line, and they w«'nt oM" in 
 fright. TluMi he bit oil half of their canoe and pushed the man in the 
 
200 BUREATT OF AMERICAN ETHNOLOGY [BrLi,.29 
 
 stern alont>- toward the shore. Near Ta'og.al he threw [the other] up 
 from his mouth. He was changed into a rock there. 
 
 Then he went away. He stood up at Skedans ba}', and inland, near 
 the trees, he turned his back to the sunshine. Lo! he felt sleepy 
 and lost consciousness. While he was in that condition [he heard] a 
 noise like x.u. He looked toward it. Lo! he (an eagle) had his skin 
 in his claws. Then he put on his copper coat and went after it. 
 
 The eag'le flew inland and perched there. [A supernatural being] 
 stood waiting for him. He had a war spear. He had a war helmet. 
 Then he (Stone-ribs) passed behind him on the run. When he w^as at 
 some distance he grasped him. His head was in his hand. Then he 
 threw it toward the head of the creek.''* 
 
 There lay the town of Skedans.^"* And the town chief there owned 
 Sand-reef.^'^ One day he went thither for hair seal and called the 
 people in [to eat them]. They kept taking them over by canoe. All 
 that time they called in the people for them. The town chief was 
 named Upward.''" 
 
 One day he went thither. At the landward end of Cxwai-djatc*'' in 
 front of QiTigiiu some people in.a canoe sang something. They used 
 the edges of their canoe as a drum. He went to them. He [arrived] 
 there, and lo! the song was about him. The song they composed was: 
 "Upward's wife is always fooling with somebody.'''^' 
 
 Then he pulled them in. He asked them why they clubbed seals on 
 his reef. Hair seals were in their canoe. Then he fastened them to 
 two canoe seats. And he started homeward with them. AA'hen the}^ 
 got even with Mallard-grease-in-hand on the north side of Island-that- 
 wheels-around-with-the-current^'' one said to his j^ounger brother: 
 "Younger brother, take him, take him." Then both seized him at 
 once. They fastened him to the canoe. Then they took in his hair 
 seal and went back. 
 
 Now they took him into their father's house. Those that he pulled 
 in were Farthest-one-out's sons.''^ They laid him down in the middle 
 of the side of their father's house ^^ and told their adventures to their 
 father. And they said: " F'ather, he spoke to us about what you gave 
 to us as a chief's children. He pulled us into his canoe. He fastened 
 us in the canoe." And their father said: "My child, chief, my son, 
 it is not as your slave father has said, l)ut as conmion surface birds 
 shall sa}'."^" He spoke like this, as if speaking to a slave. 
 
 Then they brought him in. And they brought in a large, water- 
 tight basket, put stones into the fire, and, when they became red hot, 
 put them into the Avater in the basket with tongs. When it boiled, 
 they put him in, canoe and all. Then they shook up the basket with 
 him in it, and, when it began to swell up, he held fast to the cross-seats. 
 Then they went to him. Thev laughed at him because he was afraid. 
 
>«AMM.si ilAlOA TKXrs AND MYTHS 201 
 
 After they hud luuolu'd ut liiiii I'or a while, his wife sat down hard 
 upon (he t(»|) of the liouse. Slio was eryiiitr aloud. At the same 
 time she iiuuh' holes in the to}) of the house with hei" finocrs. Water 
 dropped into it. She aske(l what they wci-e doiiiu- to her hushaiid. 
 l*>iit just theu he hej^au to think of a cop^HT drum he ow ued. [and it 
 ( aiue to him |. \\'hen he heiiau druumiiue- ou it with the tips of his 
 tiu>;-ei-s. the chief said: "'rake him and throw him out. chiefs, my 
 childi'en." Then they tool< him. and they threM him out aloiij:;- 
 with the canoe. lumit'diat(dy she took hei' hust»an(l and went away 
 with him. 
 
 •Vnd, after he had stayed with his wife a while, he thought of tin* 
 words that Farthest-one-out's sons put into [theii* sonos] about him. 
 Then lie slej)t apart from his wife. After he had done this for some 
 time, he woke up oni' nii.;ht. Lol he heard his wife talking" with some 
 one. l>ut he did not disturb himself, and, when da}' broke, he sharp- 
 ened a u)ussel shell knife he owned. And. when the\' went to bed. he 
 remained awake. The moon rose. When it became lioht. the end of a 
 rainbow came thiouuh the >mok(^-hole. He looked at it. It extended 
 to liis wife's [room|. Then the iain))ow ag'iiin drew itself out throuo-h 
 tiie smoke-hole. 
 
 .Vfter some tiiu(> had (dapsed, he heard some one talking- to his wife. 
 W hen the talking ceased, he crept over thither. He seized tiie man's 
 hair and cut his liead otf. Then he went out and fastened his head 
 oxer the door. 
 
 After U)any nights had passed, a woman came by canoe and stopped 
 in fiont of him. After she had remained there for a while, she said: 
 ■•(,'<)"»«'. chief, thiow down your nephew's head to me.'' He })aid no 
 attention to her. It was Djila'cjons's son, who had ])e(Mi in love with 
 his wife, whose head lie had cut off. 
 
 Again she said landward: "Come, chief, put your neplnnv's head 
 into my (-anoe." H(> absolut(dy i-efused. Then she became angry 
 and ahnost struck the town with >omething that was half red, half 
 l)liic."' .Vnd the town of Sk(>dans almost tipj)ed over. Then he went 
 out and pushed it l)ack again as he walked along. 
 
 The woman said the same thing again, and again he refused her. 
 When sh(> almost struck the town with her stick, it almost turiunl 
 ovei- again. .Vnd again he straightened it with his feet. TIumi hv 
 took the head and threw it out. And the hair-seal canoe*' in which 
 she came started oti' of its(df, while he stood still there and looked on. 
 
 Then he went along upon Trail-iidand*' and entered the water at 
 [point I Lying-seaward.*'' And he got his arms ready for her in the 
 salt water. Her servants were doing the i)addling. When they got 
 abo\(' him. he laid hold of |thecano(>|. Then they paddled backward, 
 'i'hey were unsuccessful. 
 
 Then the chief-w'oman said, •'Come in. chief, if it is you. Things 
 >hali not bedirt'erent from th(> way you want them." .\nd lol l'i)w:',rd 
 
202 BUREAU OF AMERlCATf ETHNOLOGY [BrLL.29 
 
 rolled in through the bailing-hole. At once he went to th(> middle 
 where the chief-wonmn sat. He stretched his arm across, and they 
 lay there with each other.** 
 
 When they got home, she put her son's head in its place, and he was 
 restored. After he had had her as his wife for some time, and it was 
 toward the end of autumn, the chief-woman began digging roots with 
 the servants. One da}, after they had come home, they appeared 
 happy. He listened to them. He did not know why thej' acted that 
 wa}'. He got firewood in readiness for their return from digging 
 roots. They came home together, and every time thej^ were happ3^ 
 
 By and by, when they started off again, he went behind them. As 
 they went along in a line, they beat upon thin boards held in their 
 hands. They sang as the}^ went. It sounded nice and sharp. The 
 chief woman went in advance. He ol)served them stealthily. 
 
 Then the}' sat down at a certain point down the inlet, and sang there. 
 The chief woman sat near the water. This he saw. B3' and b}' some- 
 thing having thick eyebrows came ll3'ing from above and sat near 
 her. He was good looking. They lay with each other. 
 
 Then he went home, and, when they came home, he said to his wife, 
 "Say! to-morrow \'ou better not go. I will go. I will get a great 
 quantity of roots of all kinds." And next day he borrowed her belt 
 and dress, and had his hair parted while still in the house. Now they 
 sang as they walked. He went ahead of them. 
 
 He went to the edge of the water. He rolled awa\' a rock with his 
 hands and picked a sea-cucumber from the place where it had rested. 
 Then he sat in the place where the chief woman used to sit. Shore- 
 ward the servants were also singing. B3' and by the person came %- 
 ing down from above, sat near hiiji, and lay down. And he cut off 
 his penis. He put the sea-cucumber in its place. He went uj) from 
 him making a noise. 
 
 Then he was happy, and he came home. He gave back the chief 
 woman's labret to her. Next dav very earl}' the servants rose, and, 
 after they had eaten, they went outside. Just outside they sang the 
 song. Again they went off in a crowd singing. 
 
 Now he again went along behind them. After the chief woman 
 had seated herself, he came flying down again. They lay down. 
 When the chief woman turned toward him, lo! a sea cucumber had 
 been put into him. Then she wept. The servants also wept. 
 
 Then he went home and cut up firewood. And in the evening, 
 when they came home, instead of being happy, the servants had tear 
 marks on their faces. Then he asked them, " Why are jnni "all sad? 
 I guess you have become witches.'' That was Snowy-owl with which 
 the chief woman lay. For that reason he used these words. 
 . After he had lived with his wife a while longer, some one said 
 "The chief is coming." Immediately they sent Marten into the 
 
swANTONi HAIDA TEXTS AND MYTHS 203 
 
 woods. Then lie jMillcd up :i hunch of fcni 1)V the loots. He lied 
 the stalks toi>-oth('r and sat down hy the cd.uc of the lire tow aid the 
 door. Five Land-ottcr-woincn sat in the corner of tlic liousc jind one 
 of them had Tpward insi(k^ of her l)lanket. 
 
 Presently [the strangers | came in and sat in a circle. Then Raven*' 
 called for one of the yoiniji' hoys who moved in a crowd on the side of 
 the house toward the door. And, after he had whispered into his ear, 
 [the l)oy] went out.*" And. after he had ))een away for a while, they 
 >l)read out a mat in the midcUe of the side of the house, and five persons 
 with matted hair sat upon it. After they had sat tluM'e foi' a while, one 
 of tluMU Ix'^an actiuLj' as :i shaman, and they -•anu' a son<:' for him as he 
 acted. After he had done this for a while, he pointed at tiie one who 
 held Upward hidden. When they all went to her, he (Marten) pushed 
 tiie ferns on the lire. Inunediately it ))ecam(> dark, and h(> was handed 
 to another. Aftei" they had pulled hei- uj) straight, fliey found noth- 
 ing' at all ui)on iier. 
 
 Then another acted as shaman and pointed at the one wlio was hidin^^ 
 him. Then they started for her. A<^ain Ahirten shoved the ferns into 
 the till". While it was dark they passed him to another one. She. 
 too, they had stand u]). There was nothini;- whatever upon her. 
 
 Aj^ain one acted as shaman. Ayain he pointed at one of them. 
 There was not a sign of a thing upon her. Still another acted as 
 shaman. When he pointed at the one who held him, they went for 
 her. Tlien Upward changed himself into a cinder and iiid himself at 
 the edge of the smoke-hole. 
 
 Then the one who sat at the end of those who came l»y canoe with 
 Haven acted as shaman. And, after they had sung a song for him for 
 a while, he pointed up at him. and they went to get him. [He floated 
 iipl and after h<> had kei)t coming down for a whih'. lo! they hrought 
 rpward in. 
 
 Then they hrought him before Wi'git. and he ])ulled his arm oti. 
 And, after he had pulled his other arm off. he gave them to the otie 
 (shaman) who sat ne.xt to him. Now he pidled out l)oth of his legs 
 and gave them to the shamans. And his hody. too, he cut in pieces 
 and gave to them. Then they ate it. 'JMiey consumed it all. And. 
 after they had sat there for a while, they l)ecame sick in the stomach. 
 Th(\v died. Theii- liodies were jjulleil iiway and thrown out-ide. 
 
 [ TIk- Slory of Sloiic-ril.s n-^ luld l,y TiMii Tri.-r ui TIjosc Imhii in th.' Niii>liiils rumilryl 
 
 From the town of Lg.ad.v'n they hegan to go out lishing for l)Iack 
 cod. Then a creature having live tins at an island lying seaward 
 called QIa'g.awa-i pursued them. And canoes were rapidly carried 
 into his mouth l>y a current of water. But still they feared that they 
 were going to starve to death and went out Mshing. Many escaped. 
 Mussels grew upon that island only. That is why they went to it. 
 
'J()4 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 And they would not touch tli(Mr p:iddlos to the edoes of their canoes 
 [for fejir of making- a noise]. 
 
 When lie had nearly" destroyed them all, I)jila'(ions' son said: "I 
 will go to the south country. 1 will kill Qla'g-.awa-i." Then his 
 mother said to him: "Do not do it, chief; they will say LA'ndal to 
 you.*' After she had said so for some time, she told him he might go. 
 
 And, after he had g-one along for a while, |when he reached] point 
 Skwai he became tired of walking and lay with his back against a 
 rock. Then a sound like the rushing of wind came to his ears, and he 
 looked in the direction of it. [An eagle] was almost touching a salt 
 water pool in front of him in its flight. 
 
 Then he went thither, and, when he looked into the pool, [he saw] 
 a small halibut floating there. Now he took it out. And, when he 
 tried to cut it open along the side, all the supernatural beings pro- 
 tested. It also thundered. In whatever way he tried it, he was 
 unsuccessful until he cut it open from its tail when nothing happened. 
 Now he skinned it and dried the skin in the sunshine. He was glad 
 to have it. And he went away with it. 
 
 By and by he came to the town of Lg.adA'n. It was evening and 
 he looked about among the houses. He looked for a place where a 
 child had just l)een })oi'n. By and by he saAV a child lying in the cra- 
 dle. When they were asleep, he destroyed it. But he became born 
 in its place. His [new] mother was named Gwa'g.anat. 
 
 And, after he had grown somewhat, he asked to have a copper bow 
 and copper arrows made for him. All the time he was growing up 
 they went out fishing and he (Q!a'g.awa-i) swallowed them. And, 
 when they came in from fishing. Supernatural-sparrow*** living in 
 front of the town ate all of their uncut halibut. 
 
 Then he l)egan to shoot birds. He shot robins, the feathers of 
 which along with those oP the flicker were on his cradle. After he 
 had become quite strong- he killed geese and wild swans. His mother 
 asked him whence he got them, and he said: " I am [getting them] 
 from Ldas.*'* After that he also killed the big spari-ow that li\ed 
 there. 
 
 After he had shot birds for some time longer he said he had lost a 
 black bird which he attempted to kill. He was sad about it. The 
 next time he went out he brought it in skinned. That was the raven. 
 Again he went out and flew around the island with its skin on. He 
 flew down from above. H(^ shot it in the country he called Ldas. 
 
 After he was able to fly to some height he said: "I am going to 
 kill Q!ri'g.awa-i." Then his uncle said to his mother: ''Put charcoal 
 on the lips of that ))oy who is talking." • At once his mother did so to 
 him. The}^ were afraid to mention the name of Qlfi'g.awa-i near the 
 Are. Thev were afraid that "' W()man-und(M--the-tire" would take 
 
"WANTON] HAIDA TKX'TS AM) MYTHS 205 
 
 oxer to liiiii the Itox's \v<»i-(ls. lie s:it :ii-<»uii(l \\illi cliiircoiil u])<»ii his 
 
 After tluit the town people weiil to Qla'ji'.uwa-i to ^vt shell-lish, ami 
 his mother was with them. Then \w cried after tlu;m. He was faint 
 from crying-. Now he told them plairdy that he was goinji;' to kill 
 (^la'ii-.awa-i. Then they took him with them. TIk^v fastened a weas{d 
 skill in his hair, and he took his copper how and arrows. 
 
 After they had ^^athered mussels at the island for a while, they went 
 olf home from him. In that })lace he sang songs, and he beat upon 
 the ('does of his canoe with his l)ow, in li(Mi of a drum. They were 
 unahic to stop him. And when the\- went otV fi-om him he again sang 
 thesonu-. 
 
 At that time (^la'g.awa-i came after them. TIumi the canoe went 
 into its mouth. .Vnd he came to liims(df in its l)elly, j)ut on his hali- 
 but skin, and sw(dled up in its stomach. He killed it. 
 
 All of its five tins had the figures of human beings at the base. At 
 that time he showed himself to l)e Stone-ribs, He told them that he 
 was the son of njila'cions. At that time he told then) the crests they 
 would use. 
 
 Then he traveled around the we.st coast, wearing the halibut skin. 
 Now a liig mountain called " Looking-at-his-own-shadow " called him 
 ill. He entered his house, and he was glad to n:eet him. After he 
 had given him some dried food he gave him half of a whale to eat. 
 \\'hen lie had finished eating and was about to go out Looking-at-his- 
 own-shadow laughed at him. Then he said: "Door, shut yourself." 
 And the stone hanging door fell. Now there was no wa}^ for him to 
 go out. 
 
 Then, right in the house, he put on his halil)ut skin. And. aft(M- he 
 had Hopped around for a Avhile, he got his fins under the edges of the 
 hanging door and threw it up with his tail. When it fell back it broke, 
 lie shut all sorts of supernatural l)eings in. and they were entii'ciy 
 imaide to get out. Only he (Stone-ribs) did it. 
 
 .Vfter that he ent(>red the hous(» of '" Sunshine-on-his-breast." He, 
 however, treated him well. After he had been given something to 
 eat. he went out of his house. 
 
 After that he entered Tcll'da's house." He. too, was good to him. 
 Then he had on the QIa'g.awa-i skin and let himself be seen by the 
 town peopl(>. That is why those born at Kaisiui wear the QIa'g.awa-i 
 as a crest. 
 
 When he started to leave that place, they told him that (ireatest- 
 crab lived in the channel between the two islands. Still he went 
 thitluM'. dust as he had heard, it opened its claws for him. And, when 
 lie passed o\-er it, it cut through the lins along the edges of his hali- 
 but skill with its teeth. Then Stone-rilts was sorry for this and went 
 iiack to it. He swallowed the cral>. 
 
206 BFREAIT OF AMERICAN ETHNOLOGY [BrLL.J9 
 
 After that he let himself he seen upon this island. The supernatural 
 beings were glad to see him because he saved the people from the 
 thing that made the soutli end of the island empty. Only two treated 
 him diti'erently. 
 
 He went into Nasto"s house," also. After the latter had given him 
 food, he let him go feeling happy. After that he let out the crab in 
 Naden harbor. That is why there are so many crabs there. 
 
 After that Na-iku'n let himself dry up before him.'^'' Then he 
 entered his halibut skin and flopped his way across overland. That is 
 the inside passage used by canoes. And, after he had gone on far- 
 ther, Spit-point also dried itself up in front of him. Then he entered 
 his halibut skin and passed it in the same way. That is the place 
 through which they pass by canoe. 
 
 Then he entered the house of Manj^-ledges. After he, too, had 
 given him something to eat, he went on. [Many-ledges] was pleased to 
 see him. Afterward Qi'ngi'' asked him to come in. The supernat- 
 ural beings invited him in because thev wanted to see Qlii'g.awa-i's 
 skin. All that time he let them see his skin. 
 
 After that he went inland and sat down at point Skwai. After he 
 had sat there for some time something occurred like the quick passage 
 of a strong wnnd. When he looked toward it an eagle had his halibut 
 skin. But when he said ''Alas!" all the forest beings told him not to 
 go after it. "'It was not yours\ Your mighty grandfather, ' Chief,' ''■' 
 let you have his skin. It was he who took his own back." It was an 
 islet 13'ing in front of point Skwai that lent him his clothing so that 
 he might use it to kill Q!a'g.awa-i. 
 
 And after that he again arrived at the town of Lg.adA'n. Now he 
 left his Qla'g.awa-i skin there. He took his copper bow and four 
 arrows, but the weasel skin he tied in his hair. He wanted to show 
 them to his mother so that she would be pleased. [Because he wore 
 them] Those-born-at-Skedans have them as crests. 
 
 Then he w^ent to his mother. And his mother was pleased with 
 him. Now he showed the copper arrows and the [skin of] Q!a'g.awa-i 
 he had killed to his mother and said that future generations coming 
 out from her should wear them as crests, besides possessing the songs. 
 
 And his mother asked him: "Did they call you lakliT:* "*^ And he 
 said they did. Then he explained to her. "'When I was of some 
 height, and had l)een killing all sorts of hirds, 1 said I w^ould kill 
 Qla'g.aw-a-i," whereupon they used to say of me: " Put coals on the lips 
 of that common person." Instead [of ])eing angry] his mother laughed 
 at him. His mother foretold what they would say to him when he. 
 set out to help them. 
 
 This story, which practically inchules tlirce, is one of the most important and 
 interesting of all Haida stories, for, while two of the precedingare largely Tsimshian 
 and the Raven story is by no means confined to the Queen Charlotte islands, here we 
 
HWANTON] HAIDA TKXTS A^M) MYTHS 207 
 
 liiive lierocs and phitt-s dealt with which are strictly insular, I'ormin^j true llaida 
 'hero tiilen." Tlie lirst two sections are of particular importance and were espe- 
 cially well known. Tiie second version of the story of Stone-rihs is of peculiar 
 interest as coiiiin<r from a man of the town of Ninstints, where the descendants of the 
 people of Li;.adA'n afterward liveil, and where this particular myth appears to liave 
 heen especially treasured, yi'xf., the word which 1 have translated " I'pward," 
 means mure strictly "Ahout-in-the-air," referring j)erhaps to the escape of this hero 
 from his hou.se in the form of a cinder. " Stone-rihs" was the translation given me 
 for (i.od.vfixc'wat by my interpreter, but g.tVdAn is also applied to one who discovers 
 hidden tliinirs. The wonl for rib is xr-'wi. 
 
 ' Sealioi:-towu ( (2a-i-lnaga'-i) was an old town a short distance above Skidegate, 
 on the same side of the inlet. It was occupied by the people of Kaisun before they 
 moved to the latter town. 
 
 - I do not know the true name of this cetacean. It was described as '• like a jior- 
 poise, only lighter in color." The Haida word is (ilan. 
 
 ■' An old .story town near Dead Tree point, cm the northern side of Skidegate inlet, 
 near its entrance. 
 
 * Lg.o'tg.o is perhajts a synonym for Da'gu .«g.a'na, the usual name for the super- 
 natural being who tries the strength of heroes. 
 
 ■MJu'fga is the Haida name for the small inlet above Skidegate, where the dogfish 
 oil works now stand which until ret-ently were owned and operated by Mr. Robert 
 Teunant of Victoria. It figures largely in the myths, and many liuman bones have 
 been turned up there. 
 
 '• Xfi'na is the name given to a small stream which falls into Skidegate inlet above 
 l-ina island. It was i)robably from this that Skidegate inlet was called Xfi'na (jfi'li. 
 
 ■ (;.odanx«Vsgi is said to be a tree like a- wild crab apple. 
 
 " I)escril)ed as " a short, tough bush found in open spaces." 
 
 '■'Ihiida, Djigula'og.a. Usually it is ^lou.se-wonian (Kla^gAn-djat) who is met in 
 this way, an<l farther on in this same story the old man inconsistently relapses into 
 tlu' customary name. 
 
 '"A small jiond lying buried in the woods back of (iu'Iga. 
 
 " Such seems to be the proper translation of xa'xa wai'gi djlginfi'g.e. 
 
 '-'The two trunks of the tree were sprung apart at the middle and held there by a 
 cross-piece as follows: 
 
 This favorite Haida lake monster is represented with the body and head of a 
 wolf and the tins of a killer whale. It went after w hales at night and could l)ring 
 bai'k as many as ten at once upon its back, behind its ears, and in the curl of its tail. 
 
 "See note 9. 
 
 ' ' Referring to a .>^candal in vol vim: l>jila'(|oMs and another supernatural being called 
 Swinnning-russet-backed-t brush. 
 
 "'This paragraph is very interesting, since it appt-ars to imply that most of the 
 supernatural l)eings belonged to the Haven clan. Stone-ribs and his mother were 
 ICagles. 
 
 '•The Ihiiila here is somewhat ob.^ciire. I'.y thrusting him.^elf un<ler lii-r blanket 
 Swinuning-russet-backed-thrush conlirms the suspicions regarding his relations with 
 Djila'ijons. 
 
208 liUKEAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 •''She is the edible butt of a certain fern. 
 
 '"That is, he had come out from his wa^sji.o skin (hirintr the night, thus winning 
 J)y trickery. 
 
 ^"See story of Raven traveHng, note 21. 
 
 ■■"This is how String-of-the-(lays or 8trin<r-()i-licavi'n (Sins da^jiil ) was j)ul in place 
 from top to bottom of the pole which extends from the l)reast of Sacrcd-oiie-standing- 
 and-moving to the firmament above. 
 
 '^^This is on the eastern end of Maude island, in Skidegate inlet, and became known 
 to the whites as New Gold Harbor because the Haida from the neighborhood of Gold 
 harbor, on the west coast of Mores])y island, established a town here before moving 
 into Skidegate. 
 
 ^^ At or near Cape St. James, with the exception of the Isles Kerouart, the extreme 
 southern point of the Queen Charlotte islands. 
 
 '^* Ninstints people of the best classes, used in addressing one another expressions 
 which elsewhere were only employed by or to the lower orders of people. SkA^mcfal 
 was one of these. Others are given in note 47. 
 
 ^•'■The w'ord for " help," used here and in many other places, means help given in 
 a way entirely beyond the control of the jjerson helped. It is usually applied to the 
 help given by supernatural beings. 
 
 ^^ A creek on Louise island flowing into Cumshewa inlet from the south. Ancientl^v 
 a town stood there, and one of tlie H^iida families took its name from the place. 
 
 "This stood on the shores of Moresby island, opposite the later town of Ninstints. 
 It is said to have been owned by the SkTda'-i LVnas, a branch of the G.A^nxet 
 gitina^-i. 
 
 ^** (i!a^g.awa-i was the name of an islet near Ninstints and of the supernatural being 
 who lived under it. He went about in the form of a killer whale with five fins. 
 
 '■'•'Though not specifically stated, there are probably a number of stones here into 
 which these people were sujiposed to be turned. 
 
 ■^^ Intended as a polite request for help. 
 
 ''Tc!a^al, or Old Gold Harbor, as it is sometimes called, was the most important 
 town on the west coast of the Queen Charlotte islands, and stood on the northern 
 side of a southern entrance to Skidegate channel. This southern entrance is the 
 Tcla'at inlet referred to. 
 
 ^^The canoe passage through Spit point. 
 
 ^*A name given to the sculpin (q!al) on account of its spines. This episode 
 accounts for the shallows on the north side of Cumshewa inlet. 
 
 ^* My interpreter said he had always heard this episode treated diffei'ently — in the 
 waj' in which it is told in the second version of the story. 
 
 ^■"'vSkedans is one of the few towns prominent in Haida story that have been occu- 
 pied in recent times. It stood on a tongue of land at the northeastern end of Louise 
 island. The name is a white corruption of the chief's name. By the people them- 
 selves it was called (ilo'na, or Grizzly-bear town. Seaward from the site are several 
 islands and reefs, of which Island-that-wheels-around-with-the-current (DalgiV-if- 
 galgin) is the closest in and Farthcst-one-out ((;a-ig.oq!;V-idjusg.as) the outermost. 
 
 •^''See introduction to notes. 
 
 ^'The exact meaning of the archaic words used ht>re (xa'u-ii Ji'figingwan) has been 
 forgotten, but this is the idea involved. 
 
 ^^See story of A-slender-one-who-was-given-away, note 12. 
 
 ■''••Sjjoken sarcastically. See story of A-slender-one-w'ho-was-given-away, note 19. 
 
 ''" Canes half blue and half red were often carried by the supernatural beings. 
 Compare story of The one abandoned for eating the flipper of a hair seal, page 18L 
 
 ^'See story of Raven traveling, note 40. 
 
 *'^ Haida Kli'watclas, a trail which runs up the inlet from Skedans. 
 
 *'^ Half a mile from the town. 
 
swANToN] HAIDA TKXTS AND MYTHS 209 
 
 " lireakiii^ the exoganiic law, for tliey wi-re Ixitli Eayli-H. 
 
 '■' The word utsed here for Riiveii is Wi'git. Every fall WI'giL was^ .«ai(l tn coiiie over 
 to the Queen C'harlotte islands from his lH)tne in the Tsinishian country. 
 
 ^''This youth was aiii)arently appointed to apprehend Upward after he shoulil 
 escape in the form of a cinder. 
 
 " LA^ndal and lakli'l were "common words" not employed liy the u|)p(r classes 
 unless in aildressinif those beneath them. Compare note 24. 
 
 '" Klo'djix.u, the word used here, is said t(j lie the same as tcla'tcia, identified by 
 one of my informants with the Rusty Sonj; i^parrow, though this identification is 
 somewhat doubtful. 
 
 ^"ulas is the east coast of (Jraham island. 
 
 ''" Woman-under-the-fire repeated to the sujiernatural beings everything that was 
 said near it. But, if charcoal were instantly rubbed ujxjn the lips of a i)ers()n who 
 had said anything they did not want the suj)ernatural beings to liear, Woman-under- 
 tlK-(ire knew that it was not intended. 
 
 •'' TcII^da is an island on the west coast in front i)\ Kaisun. 
 
 ^■'Nasto' is the Haida name for Ilippa island. 
 
 ^*That is the personal form of the spit did so. 
 
 ^* The same who appears in the Raven story. 
 
 •'^■'I'l.lgas, the word used here for "chief," is a couunon name for supernatural 
 beings. It was also one of the names of Cape Ball. 
 17137— No. 29— 05 14 
 
210 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 SuPERNATUKAL-BKIX(}-WHO-WENT-NAKED 
 
 [Told by John Sky of Those-born-at-Skedans] 
 
 Including their mother and their sister there were ten of them. 
 Bad things came through the eldest/ His younger brothers were 
 like the supernatural beings. One day one of his younger brothers 
 went out and shouted " Hu-u-u-u-I."^ Then a cloud came out of the 
 ocean. It came down in front of Gu'Jg.a.'' One stood in the place 
 [which it touched] and they wrestled with each other. After they had 
 wrestled for a while the 3'ounger brother of Supernatural-beiug-who- 
 went-naked was pushed down, and he bewitched him. '""Go to the 
 Hint point which sticks out in the rear of my father's house," [he said], 
 and he went thither with noise (i. 0., cjuickl}'). 
 
 By and by the one who was ))orn next to him also went out and 
 shouted. He called in the same way as the other had done, and again 
 the cloud came into the inlet. Again a person stood in the place 
 [which it touched] and wrestled with him. After they had wrestled 
 together for a while, he again knocked him down and said as before: 
 "Go to the flint point which sticks out in the rear of my father's 
 house.'' Then he went up into the air with noise. 
 
 Now he treated all seven in the same way. Afterward their mother 
 wept. When she was through weeping, she l)lew her nose out (i. e., 
 cleared her throat) and said: "My eldest son is nothing. My mind 
 is so (i. e., sad) all of the time." 
 
 Her daughter always took care of the lire. Every time the\' went 
 to bed Supernatural-being-who-went-naked slept in the place where 
 the tire had been. He was weak. He was unable to sit up. 
 
 Now he heard what his mother kept saying about him. Then he 
 called to his sister: "Sister, come and bring out one of vour mother's 
 stone boxes." His sister poured some [water] into one, and, as he crej>t 
 thither, he fell on his side and almost fainted. After he had lain there 
 for a while he started to creep to it again, and he crept into it. 
 
 Then his buttocks were floating, and his sister picked up a poker and 
 pressed on his buttocks. After his sister had pressed upon him for a 
 while, she took away the stick from him. Lo, his buttocks were 
 covered with water. And, after he had been in the water for a Avhile, 
 he stretched himself in it. He burst it. 
 
 Then his sister poured some water into another one, and he got into 
 it. After he had been in it a short time (lit., the length of a hand), he 
 burst it by stretching. Then he got into another. That, too, he 
 l)urst with his knees. 
 
SWA.NTON] HA 1 1) A TKXTS A XI) MYTHS 211 
 
 Now Ills .sistor ])our('(l sonic \viit(M- into the i-»'nminint; ono. As soon 
 as he lijul j»-ot into it he slivtclicd hini8(>lf. He Imrst that also. 
 
 Tlicn ho went into the sea in front of (ifi'ljr.a. And aftci- he had 
 liccn in the water for a while soniethin«»- touched him lij^htlN . When 
 he grasped for it he pidledotl' the tail of a llound«'r and thi'cw it ashore. 
 After he had been in the sea a while loni;-er he seized the tail of a hali- 
 but. He also seized the tail of a porpoise and the tail of a white por- 
 pois(\* .A.nd after he had l)een in the sea a while iouu-er he seized a 
 whah'"s tail. " Hut steam those."' said he to his sister. 
 
 .Vfter he had been in the sea a \'ei-y nuu-h iono-er timi^ soinethinjr 
 touched him. He .i^ra-ped for it. He felt iiotliino-. .Vfter he had 
 been in the sea for anoth(>r space of time somcthinti- aj^'ain touched 
 him. and he reached (iui(d<ly ahead of it. Something- slender was in 
 his hand. Tlien his hand beoan to sli[) oH', and he seized it with both 
 hands. Now .somethino- ])ulled him away. At Lo-.a'-ixa" he g-ot a new 
 foothokl. After some tim(» the bottom of the island cracked. Then he 
 fastened it around his head and came l)ack up the iidet. He ])assed 
 (•l(»se in front of (xu'^.a and lay still at the mouth of Xa'uA." 
 
 .Vfter he had been in the water there for a while somethino- lame 
 down from the head of the creek, making- a noise as it descended, and 
 he listened as he stood there. 'I'hen the sound came near to him. 
 Now he looked in that direction. Fallen trees came down toward 
 him. strikine- against each other as they came. They came near him. 
 They eam(> straight toward him. Then he ran ashore from them. 
 
 r|)on this all the veoetation in the forest and all kinds of birds in 
 the woods called him a coward. "'Is this the one who is trying' to 
 obtain power for himself:! His power is weak." Then he jumped 
 into the water again, and they came ui)on him. striking- toe-ether. 
 When they struck him lie felt nothinu-. What had become old rotten 
 tr<'es floated away from hiiu. 
 
 And after lie had Iteen in the sea a while lono-er ice came down, 
 stiikiiio- t<iL;-etlier on the way. .Vnd auain he ran away from it. and 
 they said he was a coward. Then he ae-ain jumped into the water to 
 meet them. After they had struck on each side of liiin they floated 
 away, transformed into some >oft sut)stance. 
 
 .Vfter he had been in the water foi- another space of time ictcks came 
 tloal ino- dow II. striking- tojifether, and he ran away fi-om them. They 
 a^ain told him he was a coward, and he a^ain went into the water. 
 .Vnd they -truck upon him. They became brittle rock and floated 
 away from him. 
 
 .Vfter he had l)eeii in tlu^ sea still lonoei- he heard some one walkinir 
 t<»uard him. \\r looked in that dii-ection. Someone short and broad 
 with red skin was coming- toward him. He held a knot in one hand 
 and some o-.odanxo'sjrt boutrhs.' On the other side he held some 
 kwe'ao<j;ia'gadan twi^^s" and some seaweed. 
 
212 BUREAU OB^ AMERICAN ETHNOLOGY [bull. 29 
 
 And he said to him: '"Come, let me whip you, grandson." He 
 went to him and faced him. Then he stniek him witli the knot. He 
 did not feel it. Instead, it ])roke in pieces. And he struck him also 
 with the g-.odanxo's^i. He did not feel it. And he also struck him 
 on his back with the kwe'aogia'gadan. He did not feel it. Then he 
 struck him with the seaweed. He almost touched the earth with his 
 head. 
 
 Then they seized each other. He pushed Greatest-strong-man 
 down. Then he smiled at him, and went toward the woods upon the 
 ice. Landward stood a dead tree on the sea side of which a dead 
 limb stood out which he tried to pull oti'. He could not do it. But 
 he (the human being) went over to it and pulled it out. And lu^ said 
 to him: "Now, grandson, go home, for your things are there." And 
 he went down the inlet. 
 
 After he had swum along for a while, he stood up at (xu'lg.a. And, 
 after he had stood near the door for a while, he entered and dried 
 himself near the hre. He asked of his mother, who was weaving near 
 the wall: "Mother, have 3^ou any?" "Yes, chief, my son; when 
 something made }^ou and shut you in the womb I had some made for 
 you. They are here." Then his mother hunted in a box, brought 
 out two sk}" blankets,^ and ga\^e them to him. 
 
 Then he sat down on one of the bedsteads belonging to his younger 
 brothers. He broke it bj^ sitting. And he broke another by sitting 
 on it. After he had broken all by sitting on them he made one 
 for himself. And he also broke that b}^ sitting on it. And, after a 
 stronger one with yellow cedar corner posts was finished, that, too, 
 broke down. And he gave it up. Then he fastened the pokers lying 
 near the fire together in the shape of a cross, laid dead salmon-berry 
 bushes across them, laid the planks on top of these, and sat down upon 
 them. That, however, was strong. Then he Avent to bed. 
 
 Very early next day he went out toward the w^oods. After he had 
 traveled along for a while upon a faint trail, [he came to] a dead fallen 
 tree lying across the trail. There a shrew'" with cranberries in her 
 mouth was vainly endeavoring to clinil) over it. Then he put her 
 over and passed })y her. 
 
 He came to a mountain covered with deviTs-clul) and began eating- 
 it. And when he was half through evening came upon him, and he 
 stayed there over night. And next day he again began eating. When 
 evening came he had eaten all. 
 
 And the last he ate he spit out and said: "Perhaps I shall become a 
 wa'sg.o if I swim about so much,'"' Then something up the inlet said 
 to him: "Ah! Ked-backed-grouse " hears your voice." From down 
 the inlet something else said: "Ah! iJucjaA'ndas'Miears your voice." 
 Then he went home. 
 
swANTuN] HAIDA TEXTS AND MYTHS 213 
 
 Xoxt (lay he aiiuin went toward tlio woods. Tlun-c tho nioiiso '" was 
 trying" to climh over. A*>"aiii lio put Ihm- across. And, aftor lie had 
 tiMVidod for a while he camt' lo a inoimtaiii covered with x.i'l»i-.o<i-a.'^ 
 Then he ate it, stayed (heic all iiiuht, and continued eatinjjf next day. 
 When he swaMowed the last of it, he spit out part. He spoke the 
 same words as before. And liein^s spoke to him as they liad done 
 het'oif. Then he went home and went to bed. 
 
 \'ery eaily next day he went out to chalieno-e some one to a wrest- 
 linu- match. \\\\i-\\ he started to wrestle with the thino- which iiad 
 destroyed his yountjjcr brothers, he said: "Now. when you throw me 
 down, stand awaitin^- nie." Iminediat(dy tliey seized each other. Then 
 he was thrown down. As soon as that happened, he (the opponent) 
 pronounced the words. 
 
 And after he luul j^'one tln'ouij;h tlu^ air for a while, he came to the 
 Hint. At once he rul)l)etl a medicine Mouse- woman had oiven him 
 u[)on himself. Now, when he struck on it, he pulled it down. At 
 that time his youno-or ])rother.s' bones burst out of it. Then he spit 
 medicine upon them. And as soon as he got down [he foinid| the other 
 still stan'dinii' there waitin»i' for him. Then he threw him down. 
 "Future people will see you." He became a kind of brittle rock.'* 
 
 After that his youn*>er l)rothers a^ain disappeared. 
 
 After he had lain in bed a while day broke, and he began to think of 
 the animal he had put over [the logj. Then he went thither. Lo, she 
 was again tiying to climb over. He put her across. And he watched 
 to see which way she went. Then she went in at the butt end of a 
 clump of ferns. And a house stood there. 
 
 'i'hen she said to him: *'('ome in. my son; news has come that you 
 are going to borrow something from me.'' Then he entered to her, 
 and slie let him sit down next to her. Then she turned to the wall. 
 She took a tray out of one of her boxes. On both sides of it sat [carved ] 
 mice. She placed a i)iece of dried salmon which was in it l)efore 
 him. And h(^ thought: "'I have been fasting a long time. What a 
 small thing I am going to eat." Then she said to him: " Eat it. 1 low- 
 ever small it looks, it can never l)e consumed." He took it. While 
 doing so he looked. It wjis still there. And he again picked it n|). 
 lie was luiable to consume it. and she put [the tray| back. 
 
 Then she again turned round toward the wall. She put a single 
 cranberi-y in front of him. Then he picked it up with a spoon. That, 
 too. he was unable to consume. 
 
 Then she turne(l round again. -.Vnd she took something blue out 
 of the box.'' Then >he bit oil pait for him. "• Here is something for 
 you when you think of eating medicine, do up to Gu'lg.a lake. 
 Thei-e lives Among-the-hemlock-boughs. w ho desti-oyed your younger 
 biothers. When you come to the shore oppo>ite him w hei'c the ground 
 
214 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 is trodden down })v many feet, whistle for liim, and when he conies out 
 toj'ou and has nearly reached yon drop on the ground quickly. Then 
 you will come to yourself sitting in his bell}'. Put medicine upon 
 yourself. Then you will restore your younger brothers. And when 
 your younger brothers are gone again run quickly to Sealion-town, 
 Then climl) into the tree which lies seaward at the end of the trail run- 
 ning inland. When [a creature] comes to you from the sea push the 
 thing you are going to make into his ear, and when he staggers about 
 wounded climb into the tree again. At that place you will restore 
 your younger brothers again. After all have disappeared again and 
 3^ou start after them you will keep on going forever as one with 
 supernatural power." 
 
 Then he went away. After he had been in bed for a while, da}^ 
 began to break, and he went up to the woods and reached his destina- 
 tion. There was a place there trodden bare by manj' feet. The foot- 
 prints of human beings were in it. 
 
 Then, just as day began to break, he whistled. After he had done 
 this for a while something like a person with his hair floating upon 
 the water came along. When it got near him, he dropped flat, and, 
 after some space of time had elapsed, lo, he came to himself in its 
 belly. Then he put the medicine upon himself and stretched himself 
 in its belly. His younger brothers' bones poured out. He, too, was 
 thrown out on top of them. 
 
 Then the hemlock was moving there. And he went to get it. He 
 struck it. It was as when something is split up fine. Then he laid 
 aside two branches and took two short ones. Then he threw one [of 
 the latter] so that it went into a tree. And he threw another one. It 
 stuck endwise into a hemlock. He spit after it. And he said: ''Future 
 people will use these as fishhooks in getting food."^" 
 
 Then he spit the medicine upon his 3'ounger brothers. They^ arose. 
 And he said: ''Go together to the place where you used to sit." Then 
 he, too, followed them, and, after they had enjoyed seeing each other 
 for a while, again one was gone. One after the other all seven 
 disappeared. 
 
 Then he whittled the hemlock limbs. He sharpened the ends and 
 put them over the fire. Then he took these at midnight and went to 
 Sealion-town. And he climbed up into a tree which stood at the end 
 of the trail. 
 
 After he had sat there for a while two pieces of pitchwood came 
 burning out of the ocean like lanterns. They came below him like 
 lanterns. Wonderful to see, a wa'sg.o*^ came and stood there. At 
 the tree lying seaward it sat. It was coming to him. It had a whale 
 in its mouth. It had another one in the curl of its tail. 
 
 And, when it got just under him, he sat down between its ears. 
 And he pushed the hemlock lim))s into its ears. Then he again pulled 
 
^wANTuNl IT A FDA TP:XTS AND MYTHS 215 
 
 liiinsclf up into the tivo. It stajji^vivd arouiid iiiKlcnicjitli. At duy- 
 lnvjik, \vh(Mi the niveu called, it fell as if thrown down."* 
 
 Then he pushed it about [preparinor to skin it] and was goinjf to cut 
 it open. But it thundered and lightened. Then he skinned it and 
 cut it open. He caused his younger i)rothers' hones to burst out and 
 spit medicine upon them. They rose, and he said: "Go to the place 
 where you used to sit." The next day one was again missing and the 
 day after another. It went on in this way until all seven wei-e again 
 gone. 
 
 And, after he had >at around for a while, he started otf aunlessly. 
 After he had gotie along for a while he heard something in the middle 
 of the island which sounded like a drum. Then he went to it. Lo! 
 he came to a trail. It had h(>en I'ccently trodden upon. After he had 
 traveled on this for a while he came to a house. The door was on 
 one side of the fi-ont. Inside of the house something made a noise like 
 a drum. 
 
 Then he looked in. A woman, wearing a brownish red cedai'-bark 
 l)lanket, twisted threads. The doing of that caused the noise like a 
 drum. . He sat outside of the door which was much trodden about. 
 Then he went along and looked down. There was a salmon-berrv bush 
 newly broken otl\ And he took it up. He punched her l)uttocks 
 with it as she sat working turntnl toward the wall. Then she turned 
 round and smiled upon him. and ho talked with her for a while. 
 
 ^^ bile he was still talking he hoard a voice [saying]: "'Huk, huk, 
 liuk, huk, huk, huk, huk, huk." TIkmi h(i looked toward it. Lo! his 
 younger brothers were trying to run apart from each othei*. Then he 
 went to them and spit medicine upon them. He })ut some on himself 
 as well and tried to pull them away. He was unable to do it. Then 
 he tried it again. Again he was unable to do it. That was (xfi'gix. it- 
 woman, they say.'" 
 
 Being unsuccessful he went home. Then he came to Gu'ig.a. He 
 was going to enter his mother's house, yet in spite of himself he 
 passed by in front. Then he turned toward it again and, when he was 
 near the door, he seized a pole which was in front of the house. But 
 it came away in his hand. 
 
 When he could not succeed in entering he wandeicd otl' aindessly. 
 Soon he arrived at the middle of the top of the island. After he had 
 traveled about a while he came to an open space. Then he sat down 
 there. After he had sat there for a while he looked at himself. Lo! 
 he sat there naked, deprived of both his l)lank(>ts. Some* thick bushes 
 were thei-e. 
 
 Then he turned his back to tiie sunshine. He held his iiead down 
 with his forehead in his hands. While he was sitting thus something 
 touched him. He lookf^l foi- it luit saw nothing. TIhmi he got ready 
 for it. and. when this hapjx'ned again, he grasped in fiont of it. 
 
216 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 It was in his hand. It was soft. It felt like fur. It was like some- 
 thing' phosphorescent. 
 
 Then he skinned it and used salmon- berrv bushes on which to 
 stretch it. But lo! it was slack in the middle. Then he put it on a 
 larger one. And he laid it out in the sunshine. He was going to 
 make blankets out of it. It became nearly dry. He was glad. And, 
 when it was nearly dry, things from the north end of the island and 
 the south end of the island shouted " Wa-a-a-a-ri, Supernatural-being- 
 who-went-naked is stretching his sky blankets.-'' They laughed at 
 him. Then he bent down his head. After he had sat there ashamed 
 for a while he left his blankets. ^'^ 
 
 Now he started on. He traveled around and around this island. 
 One time, after he had traveled for a while, he heard some one sobbing 
 bitterly. He went thither. A house stood there. He ran to it so 
 fast that he kept falling. Then he looked in. In the rear of the 
 house stood one With tears running down and pitch on his face. 
 His earrings were long. From the ends of them small human beings 
 hung. Their throats hung downward. Their arms were moving as 
 they hung. 
 
 He struck the ground with his baton and cried hard. " Thinking to 
 restore his younger brothers again as he had twice revived them, the 
 supernatural being started after them. While he was going, the 
 supernatural being went on forever." So he heard him put words 
 into the soAg about himself as he wept. 
 
 And his boxes all had their ends toward the tire. There were four 
 tiers of them. Then he wanted to look into them. And he ran about. 
 After he had run around looking for something for a while he found 
 a big rock, long and narrow, and he put it on his shoulder. Then he 
 threw it up on top of the house. He pulled himself up after it. Now 
 he made a hole above him and let the stone fall in. It struck his head. 
 He dropped dead without moving. 
 
 Then he jumped down. He entered the door. He opened the box 
 l^'ing nearest to him. It was all full of moose hides. ^" Then he went 
 to the rear of the house also. There, too, he opened some. Then he 
 put five [hides] upon his back and w^ent away. After he had run along 
 for a while, lo! he heard his baton sound. Then he came near him and 
 took one of his hides back. He put it on his shoulder. He did the 
 same to all five and went away from him. And he looked in the place 
 where he had been. He had vanished. 
 
 Then he went after him. Lo! he was crying out the same words as 
 before. Then he turned back quickly and picked up a larger stone 
 than the one he had before taken upon his shoulders. Now he put it 
 on top of the house and pulled himself up after it. Then he made a 
 hole right above him. He dropped the stone in. He fell down. 
 
 At once he jumped in, piled five blankets one over the other, and 
 
swANTo.v] HAIDA TEXTS AND MYTHS 217 
 
 wont Jiway with tlicm. Urfore he luid oono far, however, lie took 
 these Jilso from him. lie icmaiiied in the same plaee lookiiiu' at him. 
 Now he was imahle to kill him. That was Master ^Veeper. 
 
 And. after he had tra\eled ahout for a while, he came to a s\vam|)y 
 place where skunk cahhauc *^vo\v and jumped across it."' Then, after 
 he had ti(>ne on for a while, he came to a deserted town. A little 
 smoke ("lUK' out (»f the house in the middle. lie went to it and 
 entered. Antl an old man lay there, hack to tiie tire." lie looked at 
 him. Then he arose and o-ave him something- to eat. F)Ut he did not 
 ui\e him anythino- to driid<. 
 
 \\\ and by lie said: •'llu; I am thirsty. I will jio after some water 
 for myself." " Don't do it, chief; those that destroyed my \illauc live 
 thei-e. (to over to the corner and drink there like me, your mij^hty 
 urandfather, who am doing without anythint>' else.** 
 
 Then he went thither. It was a swaiupy place, full of skunk cah- 
 hajj'e. And he turned around and defecated into it. And, after he had 
 defecated into it. he said to him: "' Manure is floatin^i" ahout here in it.** 
 ThiMi he said: ''AlasI 1 wonder what I shall do.'' 
 
 Then he said to him: •'llu; I am thirsty." And he said to him: 
 "Don't j»o, (diief; the thinj>s that destroyed my village are there.'* 
 Hut. W'ithout heedino- him, he took the bucket and went for some. 
 And, after the water had tiowed down four times, he took some. 
 
 He did not know what happened to him. To his astonishment he 
 came to himself sitting- in its bell}'. Then he stretched himself in its 
 l)elly. He l)urst it, and bones burst out of its belh\ He put the 
 bones together. If one leg was lost he repaired it with salmon-berry 
 bushes. He spit medicine upon them. At once tli(\v got up. He 
 revived the right side of the town. 
 
 Immediat(dy after that the water flowed down continuously. Then 
 h(^ got some in the bucket, went in, and said: "" (irandfathei-. diink.*" 
 Then he stretched his hand toward it. After he had looked at it foi- 
 a while, he turned away from it. He did not driid<. 
 
 After |Supernatuial-being-who-went-naked| had sat there for a 
 \\liile. he said: " Hu, everywhere people eat things found at low tide. 
 1 want some devillish. 1 am going to get some deviltish.** " Do not 
 do it. chief; the thing that destroyed my village lives there." lUit. 
 without listening to what was said, he started otl'. 
 
 In the corner of the house on the side toward the door were two 
 sticks tor hunting deviltish. Then he took both. And he gave him 
 the following directions: '"'After he has shot water from his mouth 
 four times, punch in at him. That is the wav to endeavor to kill 
 him.** 
 
 Then he went. Something wondeiMul live(l tliei'e. The sujx'rnat- 
 ural deviltish shot water at him, and it went right to the sky. .Vfter 
 it had shot out water four times, he punched it with a stick. But he 
 
218 BUREAU OF AMERICAN ETHNOLOGY [BrLL.29 
 
 found himself in its bell3^ Then he spit medicine upon himself and 
 stretched out in its bellA'. He l)urst it. The mother of outbursts of 
 human l)ones took place. Then he put the bones togethei", and part 
 were missing. And he repaired them with any conunon material. Then 
 he repaired their e3'es in the same way and spit medicine upon them. 
 At once all went away. And he said: "When you get home, walk 
 about there." 
 
 Then he dragged [the devilfish] along with the deviltish stick and 
 threw it inside the door. When he came in and sat down, NAfiki'lsLas 
 looked at him. As he was looking at him, Supernatural-being-who- 
 went-naked said: "Now, grandfather, look about upon your town." 
 
 Now he took his cane and went oiit with it. He looked to the right. 
 To his great surprise something wonderful had happened. People 
 decorated with feathers and having their faces painted walked about in 
 rows. Then he also looked to the left. There things were in the 
 same condition. Then he entered. 
 
 When he came in he brought out a urinal. And he threw some 
 white, hard rock from a box on which his head rested into the fire. 
 After he had looked at it a while, and it had become red-hot, he put 
 it into the urinal. Then he put the end of a sharp-pointed thing, half 
 blue, half red,^'' into this and held part of the clothing he wore over 
 his nose. 
 
 Then he called for him. ''This way, ni}' son; come and sit near 
 me.'' Then he went to him, and he pressed on his nose with the stick 
 and pressed it down. Now he took off the sea-bass, bullhead, and 
 tomcod spines from him. After he had finished doing it he fixed him 
 up. Then he brought out a coml) and combed him from the top of 
 his head. And he looked down. Lol land-otter fur was piled up 
 below. He did the same thing on the other side of him. NAnki'lsLas 
 pressed something upon his nose with his fingers because Supernatural- 
 being-who-went-naked had the ga'gix.Tt smell. 
 
 Then he combed his hair. He made it long, and he made two knots 
 of hair at his neck. He fastened them with a ribl)on. He fixed him up 
 with the blue part [of his stick]. After he had been at it for a wdiile 
 he poured water into a wash basin he owned and said to Supernatural- 
 being-who-went-naked: "Now, grandson, look at 3'ourself."^'' 
 
 Then he looked at himself. He had put on [a painting of] red mot- 
 tled [clouds] spotted with black, such as lie out on the sea.'^* He 
 looked at it and said "This Is bad." Then he wiped it off and put it 
 into his armpit. And, after he had put paint upon him for a while, 
 he looked at himself again. He had put on his face a red, striped 
 [cloud], such as lie toward the north. '^* And he did not like that. 
 Now he put more paint on him. He put ))road stripes upon his face, 
 like those on the breast of a mallard. But he said that was good. He 
 fixed him up, because he had restored his town to life. And he gave 
 him tw^o skv blankets. 
 
sw.vxTON] HAIDA TEXTS AND MYTHS 219 
 
 Then NAnkt'lsLassiiicl to SinHM-iiiitiir!il-l)iMii<i-\vli<)-\V(Mit-nakccl: "Now 
 vou l)(>tt(M' ^o. The Olio your miiul is troiihlod alumt lives near hy. 
 WluMi the servants coiiu^ for water throw yourself into the water and 
 make yourself apjjear like one through whom worthh'ss thinos cohk.. 
 The ones coininj:: tirst will not want to touch you; the la-<t one will 
 take ii'ood care of you." 
 
 Then he started and sat down l>y a water hole near Kaisun,'' on 
 the west coast. After he had sat there a while they came after wat«'r. 
 Then they landed. They i)icked up the bucket. They came near 
 him. And, when they ,i>-ot near him. he made hims(df like those into 
 whom worthless thing's come and threw himscdf into the water. And 
 he lay tloatiny ahout in it. 
 
 'i'hen the one who came tirst threw herself ))ackward. "' Yuwai'yA, 
 souiethino- is floatinji" ahout in her water (i. e., the chief-woman's)." 
 Then the middle one said: '• Throw him out with a stick." Now the 
 last one, who was lame, said: •' Handle him carefully. After he lias 
 drunk whale soup he will become stronoer." 
 
 Then they broke off the stalk of a salmon-berry bush and took him 
 out carefully. Now they got the water, and, after they had taken it 
 down to the canoe, they remembered him. The lame one brought him 
 in with a stick and put him in the bailing hole. 
 
 And after they had landed they carried up the water. They steamed 
 the whale. Again they forgot about him. Then she who was lame 
 thought of him and said: ''We have forgotten about a crooked thing 
 which Moated aI)out in the chief-womairs drinking water.'' 
 
 Then the daughter of The-one-in-the-sea said: "Hurry and get 
 him." And the lame one went and got him. She l)roiight him up 
 witli a stick, lie was bent across the salmon-berry stalk. Then they 
 had him sit on the side toward the door. He warmed his hands at the 
 lire. Then they handed him whale soup, Imt, while he was reaching 
 for it and was moving it toward his mouth, he spilled it all. Then 
 they all laughed at him and gave him some more. The same thing 
 happened to that. 
 
 The chief-woman lived at TclT'da."" And next day they went tishing 
 with a net. They i)ulled in a \\ hale. And they cut it up. 
 
 While they were away he warmed himself on the side of the house 
 toward the doora while and said: ''Chief-woman, you [let me get some- 
 thingj." Then she said to him: " do and get what you are Uilking 
 about." r>ut he crept ov(>r to her. He touched the chief-woman. 
 TIuMi she seized him on each side of his head lu^ar his (^ars and knocked 
 him against the floor planks, holding him by the hair. .Viid >he >aid 
 t<t him: *• (io and sit on the side toward the door, you common thing." 
 And he crept over there. Again he sat near the d(MU'. 
 
 .\fter he had sat there for a while the chief-woman said to him. mak- 
 ing the sound of throwing out saliva between her teeth: "(iitgit,"' 
 the slave thev sav 1 am without, go and get tirewood." Then he crept 
 
220 burp:au of American pdthnology [bull. 29 
 
 out and came out of his skiu outside. Then he seized with both hands 
 a spruce, good for l)urnino- and covered with dead limbs minghHl with 
 green ones, which stood upon a knoll, and he pulled it up, roots and 
 all. Then he threw it down from the knoll. It was broken in pieces 
 below. Then he collected the pieces. And he carried up the bark, 
 crept in, and put it into the tire. He piled [the woodj there, end up 
 [in the usual way]. 
 
 The servants had pulled in a whale. They were happ3\ Then, 
 after he had tried to communicate with the lame one for a while, he 
 told her about himself. "I have firewood for 3'ou back here. Go 
 and get it. I am Supernatural- being-who-went-naked. Do not tell 
 any one about me." 
 
 Then the slaves were told to get lirewood, and they brought it in. 
 And [the chief -woman] again made a noise with her lips. "I guess 
 it must have been Gitgit who chopped down this firewood," she^* said 
 to him. 
 
 One day he crept out. He got out of his skin. Then he stopped 
 making himself old. He determined to marry the chief-woman. 
 
 Then he put upon his face the painting that NAnki'lsLas had placed 
 there first. He put on his two sky blankets. And, after he had stood 
 there for a while, one of the servants came out. As soon as she had 
 looked at him, although still at a distance, she came toward him with 
 her arms stretched out. "No, no, no,'- he said to her, and she went 
 in from him crying. 
 
 Then she said: " Come! look at Supernatural-being- who-went-naked 
 who stands just outside." And another went out to him. He also 
 refused her. He refused ten. Then she who was lame went to him. 
 But he put his arm around her, and they stood there together. 
 
 By and by he entered and married the chief -woman. He staj'ed with 
 her for some time. Every evening there was a star at the rear of the 
 house. Pie thought nothing about it. One da}" something passing 
 under his pillow said: " Supernatural-being-who-went-naked, does the 
 eating of l)lack cod stick you herer''" After some time had passed 
 without his having thought anything about this, it said the same thing 
 again. 
 
 One morning, as he still lay in bed with his wife, he asked to set a 
 net. And his wife said to him: " Wait until 1 explain to 3 ou. You 
 have not strength enough to let it out farther. The}' never let out 
 more than one.'-^" 
 
 Then he took the net which was hung in a corner and went to the 
 point. Whales swam about in the water. He let out two [meshes]. 
 Two were in it. And he could not pull it in. The other [meshes] 
 were also pulled into the water. All five were pulled in. Then he 
 went away. And where he la3^ he l)reathed hard [from the exertion]. 
 
 Then his wife asked him: "■ Were the meshes of the net pulled outT' 
 
SWANT..N) HAIDA TEXTS AND MYTHS ' 221 
 
 ''Yes," said ho. Iiisti'sid jof boinjif Jinjirv | liis wife hiiijilied at him. 
 •"That is all riyht, for I will yo to my fatluT and *><>t it." " 
 
 'Vho day after she went to her fathei- l)y canoe. All of the serxaiits 
 went alon«;- with tlie chief-woman. Suj)er(iatiiial-l);Mii<>--who-\vent- 
 iiaked also \\(Mit. They startinl. At'tci" they had j>()iie aloni;' for a 
 while, tlicy came in sio-ht of the town. Then they landed, and her 
 father came down to meet her. And he asked his daiiuhter: "•Why 
 do you come, chief-woman, my daughter T" '"NMiy, fathei-, wc came 
 after the net." ■' it is there in th(^ house, chief-woman, my daujihter." 
 
 And he was ehul to see Supernatural l)eine--who-went-naked. Then 
 they went in. and four hard white stones were put into the tire. When 
 they liecame vod hot. they hroumht a tray made of white rock out fi-om 
 the cornel-. They ])ut them into it and ))laced it in front of him. 
 
 Then his wife ci-ied, "Ha"! h.\"I every time I try to be liaj)py (i. e., 
 to he married) you use this sort of weapon." Then he told his wife 
 not to say a word. And, after he had swallowed his medicine, he 
 picked up one with a spoon and swallowed it. It even went throu^ih 
 the Hoor planks. He did the same with all four. 
 
 Then tli{\v e-ave him a wash basin. After his wife had also washed 
 her hands, they l)rouoht out Hve black cod. And she told her husband 
 not to eat them. "It is soniethino- ditt'erent." she said to him. Then 
 they i)ut these in front of him. and. after he had sat there for a while, 
 she said: "' He says that is not what it is." Then [the servant] i)ut it 
 back and they threw them out. 
 
 Then they put some more in front of him. Those, too. he did not 
 eat. And she said: "He says that that is also .something- different, 
 father." Then they threw away the steaming- box and brought another 
 oul. and they 1)r<)n«-lit out five more black cod. Then she said to her 
 husband: "They are black cod." They cut them crosswise and 
 steamed them. When they werc^ cooked, they put them into a dish. 
 And l)efore they had tnken these, she picked one up. "Take care of 
 the head and bonivs of this." And she ejive him another. She ^ave 
 him those parts of all five black cod. 
 
 .\nd she said to her husl)and: "Do not let them i^-o. lie will takc^ 
 them out from insid(> yourelothinii- so that you will not feel it." And 
 >he asked him many times: " Ha\e you the heads stills" •"¥('>. here 
 they are." X(>\t day they started oil'. A^aiit she aski-d her hu>band: 
 "llaxc you the headsT* "Yes. hei-e they are." " HaM> you the 
 black-cod heads r' "Yes. hei-e th(\v are." "Have you the black- 
 cod headsT" •'No-o-o I wonder why lle-who-has-spines-for-eai-riiiii-s 
 tui'ne(| round smilinu."'''' 
 
 Hu hu hu hu hu. ercat (juantilies of black cod wtM'e ])ut into the 
 (-anoe. Then they landed and uidoaded the black c-od. .Vnd it was 
 excniui:. and they went to bed. 
 
 Aftei- many lughts had i)assed, the somethinji;- which hail sp(»ken 
 
222 HIIKKAIT OF AMERICAN ETHN()H)GY iBrLL.29 
 
 under his pillow hot'ore he again heard going along and saying: 
 "Supernatural-being-who-went-naked. does the l)lai'k cod stick you 
 here? Because you made NAnki'lsLas' town alive, he restored your 
 3'ounger brothers to life ))}" letting himself ))e burn from yonr mother. 
 He .sat earh" in the morning between rocks with white and ])lack 
 bands.'* Being in love with part of yon, he has also come to you." 
 And he looked out. Lo! he saw the tail of a marten pass in through 
 the star.''* 
 
 Then he went thither. To his surprise there lay a woman asleep 
 with NAfiki'lsLas with the upper part of her blanket fallen away leav- 
 ing her uncovered. Then he pressed upon her with his hands and she 
 said to him: " I used to want 3'ou, but lo! you got around late." 
 
 And after that he sat down near the lire feeling unhappy. Then his 
 wife asked him : '' Why are you so sad ? " "I am sad because I left my 
 mother not far from here," he said, deceiving her. Then he started. 
 He put black cod into his canoe and started off. Then he came into 
 Skidegate channel and reached his [younger] brothers' town. Lo! his 
 eight younger brothers came down to meet him. 
 
 Then they went in. And his younger brothers only cared to have 
 NAfiki'isLas for an elder brother. They did not care about Supernatu- 
 ral-being-who-went-naked. Before they even gave food, Supernatural- 
 being-who-went-naked began to give them something to eat. 
 
 NAfiki'isLas had a bedstead in the rear of the house. Clouds were 
 over his head. They could not see his face. She (the wife of Super- 
 natural-being-who-went-naked) cut the black cod crosswise and steamed 
 them. Then they told NAfiki'isLas to sit near the tire and put down 
 a wash basin for him. And the cloud upon his face crossed [the room]. 
 He sat there washing his hands. Then they set black cod before him. 
 The}^ saw only his hands. 
 
 His 3'ounger brothers ate with him, but Su[)eriuitural-being-who- 
 went-naked sat with his wife on tlie side of the house toward the door. 
 NAfiki'isLas did not walk down. Th(^ clouds rose. He was fastened 
 to them. Then the clouds rested with him behind the ])lace where the 
 wash ])asin was. 
 
 Now, when they were through, the cloud rose with him, and his 
 body was again to be seen on the bedstead. Then he (NAfiki'isLas) 
 called to his sister. After she had gone to him and he had talked with 
 her for a while, she went out. She brought in cranberries. The tra}^' 
 had the figure of a gfi'gix.It upon it. After he had sat eating for a 
 while he stopped, and his younger brothers ate the rest. 
 
 Then she again put stones into the tire. Then they laid the wash 
 basin down again, and the clouds again rose with him. Again he came 
 down there and sat down, and they put black cod in front of him. 
 Then he ate with his v'ounger brother.-. At that time they did not .see 
 his face. Then the wife of Supernatural-being-who-went-naked was 
 sad. 
 
HWANTON] HAIDA TEXTS AND MYTHS 223 
 
 Thcv say tliat NAfikr'lsi.u.s \va,>< in Iono with (ia'tj-ix.It woman in order 
 to restore the l)rothers of Siipernatural-ljeintr-who-weiit-iiaked. In 
 order to restore the town of Su})ernaturaI-l)eino'-who-went-naked to 
 life he had let himself l)e horn from the mother of Supernatui-al-l)ein<,'-- 
 who-went-naked. Then the chmds rose. Again he sat up hi^th. 
 
 Again |NAnki'lsLas| caUed to his sister: "Sister, come to me."" and 
 his sister said: "llfi hfi. always, when you send me after a thing, you 
 are going to gi\e m(> something. Wy and hy you take it away from 
 nie again." 
 
 r})on tliat he thicw something down to her. It fell with a noise 
 like that of a drum. At once she went to get it. She covered it up 
 with her hhudvet. Then the wife of Supernatural-))eing-wh() -went- 
 naked ivcognized the thing she used to let her daughter have.''' 
 
 Then she cried: ••lla"-a ha"-a. 1 thought that I let only my daugh- 
 ter have that." Then her mother-in-law said to her: "Stop, chief- 
 woman; whei-ever the supernatural beings are settled they always W(Mir 
 it as a crest. Chief-woman, it Ixdonged to your husband's sister and 
 her l)rother (XAfiki'lsLas). He is simply fooling her with the thing 
 you are talking about." At once she stopped crying. She regally saw 
 it. But still she ])elieved what her mother-in-law said. 
 
 On the next day his bi-other's wife again gave them l)lack cod to eat. 
 \\'hen he sat up again he called to his sister. After he had talked to 
 her for a while she came down and sat near Supernatural-being-who- 
 went-naked, who sat with his wife. And she .said: "He wants some- 
 thing that he says your husband owns.'' Then he did not know what 
 I NAuki'lsLasJ referred to. 
 
 Hy and by he thought of the skin of the wa'.sg.o he had killed. Tiien 
 he ran toward the mouth of the inlet. And he pulled himself up to 
 the two cedar tops, between which he kept it, and pulled otf the wa'sg.o's 
 tail. Then he started back with it. He returned at once. 
 
 Tiien he said to his wife: ""This nuist be the thing they speak about." 
 Tlu'U she called her sister-in-law and gave the wa'sg.o tail to NAilki'lsi.as. 
 After he had looked at it for a wliil(> he ])ut it on toj) of his hat. It 
 looked nice there.'"' 
 
 At that time they again steamed black cod. And lol the clouds again 
 arose. Then his younger bi'others ate the black cod. Then his mind 
 was sick. Now she turned around and began weaving. Aftei" she had 
 done this for a while, lol her bi-othei'-in-law had put himself around 
 h(M-. lie looked out at her from her clothing. She looked toward the 
 i-ear of the house for her liiot her-in-law . The foiMu of XAflki'lsi.as still 
 sat up there. Then they lay there together.'' 
 
 lint still she told h(>r huslian<l. .">upernatural-being-who-wen(-nake(l. 
 not lo l>e in love with anyone. "Do not go with anyone, or I will go 
 down to my father." 
 
 Then liei' husband l»egan getting water in a water-tighl l»asket in 
 which lloated a hawk feather. Kxcry lime he canu' l»ack she pulled 
 
224 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 out the feather. Globuliir drops of water fell off, and she drank. One 
 time he la}' with one he was in love with. And, when he came home, 
 his wife pulled out the feather. The water adhered to it. 
 
 Immediately she became angry. Her labret moved as if some one 
 had shaken it. Then she hunted in her box. At the same time her 
 tears fell as if something were poured out. Taking something out of 
 it she put it into her mouth. It was a white powder. She spit it upon 
 her hands and rubbed it on the soles of her feet. Then her husband, 
 who sat near her, took some that fell about, lie at once rubbed it upon 
 the soles of his feet. She did this because she was going to leave him. 
 
 Then she went down to the beach, and he followed her and went 
 away with her on the surface of the sea. She did not look at him. 
 Then she said to Supernatural-being-who-went-naked: "You better 
 go back from me before 1 look at you." And he said: '' What kind 
 of look is this dangerous look? " Then she looked toward him, and he 
 went right under water. There was not a sign of him. And she 
 entered her fathers house. 
 
 Then she said to her father: "Father, I made him fall in ])y look- 
 ing. I looked toward him. Come! try to tish him out." Then her 
 father pulled apart the stone floor planks. He fished for him between 
 them. Then he pulled him out, with nothing but his joints holding 
 together. Then he spit medicine upon him, and he got up and went 
 toward his place. 
 
 And, after he arrived there, they sent for Master Carpenter. Then 
 he had a mountain placed upon ten canoes. And his j^ounger brothers 
 were settled there one after the other. Then he put a sky blanket 
 upon his sister and seated her on the mainland. And he seated his 
 mother on the Haida country.''*' 
 
 Now, he put on a dancing blanket and dancing leggings and started 
 along on land near his younger brothers [who were going along in 
 their canoe]. He bent over as he ran, and farther off he stood up 
 straight. In that wa}^ Supernatural-being-who-went- naked became 
 the Swamp-robin.''® And his _younger brothers lay still on the water 
 out at sea. People sometimes become shamans [by getting power] 
 out of that canoe. 
 
 Like the preceding this seemw to be a tstrictly llai<la t^tory, although the ga'gix.It 
 idea was also popular among the Tlingit of Alaska. This fact, together with its 
 length and complication and the insight it gives into the mythology of the Haida 
 people, render it one of the most interesting of all. One of the myths obtained by 
 me at Masset bore this same name, but resembled it only in the concluding portion, 
 the first part being like that of He-who-got-supernatural-power-from-his-little-finger. 
 
 ^ That is, weak supernatural beings or powers acted through him, rendering him 
 also weak, unlike liis elder brothers. 
 
 ^The cry raised to summon ojiponents to a contest, especially to a trial of strength 
 or to a gaml)ling contest. 
 
 ' See preceding story, note 5. 
 
fWANTON] HAIDA TKXTS AND MYTHS 225 
 
 *Hvi' prcoediiifi story, note 2. 
 
 •''See [irect'<lin<: story, note ."5. 
 
 *See prei'tvling story, note »>. 
 
 '.See preceding story, note 7. 
 
 •^See preceding story, note 8. 
 
 '■•See preceding story of A-siender-one-\vho-was-given-away, note 3. 
 
 '"The same inconsistency noted in the preceding story, note 9, is here repeated. 
 
 " Haida s(ja'otcIil, which is said to give the idea of a grouse with a red thing on 
 its back. This is a inonntain between the almndoned coal mine, near the head of 
 Skidegate inlet, and the west coast. 
 
 '- lIu means "wedge," but I did not learn the meaning of the remainder of the 
 word. It is a mountain lying in the opposite directiijn farther down Skidegate inlet. 
 
 '■'A low herb saiil t(j l)e found growing on dead trees, with leaves like clover, 
 and a bitter taste like that of pepi)er. 
 
 " The wrestling took place by a rock almost buried in the l)each gravel at Gii'tg.a. 
 Presumably it was this rock into which the strange wrestler was transformed. 
 
 '"Compare the preceding story, note 40. 
 
 ""' Halibut hooks were usually made out of the stumi)s of limlis wiiich had rotted 
 out of hemlock trees. Into the^o the inoiister was transformed. 
 
 ''See tlie jtreceding story. 
 
 '"SuiHTiiatural beings hunt during tlie niglit and get liiMiie before ravens begin 
 calling. If they are di'tained in any way so that they hear the raven, they at once 
 fall dead. 
 
 '"A man who ju.st saved himself from drowning was supposed to be deprived of 
 his senses by land otters and l)ecome transformed into a creature called g;Vgix.it. 
 This being had land otter fur all over its body, an upturned nose, and a face covered 
 with tish spines. It traveled all over the Ilaida country with the utmost ease. See 
 my memoir in series of Jesup North Pacific Expedition, volume v, part i, pages 26 
 and 27. It was owing to this transformation that he <lid nut recognize his own 
 blankets when he felt of them. 
 
 '"'This is the probable meaning of the word tci'sgu. They are not found on the 
 Queen Charlotte islands. 
 
 ■•" In reality this was Skidegate channel between Graham and Moresby islands, the 
 two largest of the Queen Charlotte group. 
 
 '--'This was NAnki'lsi,as, or Raven, the hero of the story of Haven Travelling. 
 
 '^•' A bowl of water was the ancient Haida looking-glass. 
 
 " On the mornings of days that are going to l)e windy red streaks are seen in the 
 clouds which pass away (juickly. This phenomenon is often referred to in the 
 stories, and one or both of the cloud designs here spoken of may represent it. 
 
 "One of the two west coast Haida towns, of which it was the older and the greater 
 favorite in the myths. Instead of a " water hole," a creek named X.uad6''8 is some- 
 times mentioned. 
 
 -".Xn i.sland opposite Kaisun, prominent in story. 
 
 ■■" Name given to a slave. " I am without," l)ecause he was worthless. 
 
 ■''*Said sarcastically. 
 
 ■* People who went to the west coast found the food supply so excellent, owing 
 especially to the presence of black cod, that they were loath to leave, and this expres- 
 sion was applie<l to them. This is supposed to have been the first time it was heard. 
 
 '^ 1 understand meshes to be here referred to. 
 
 " Kverything that is thrown, or that falls, into the sea passes under the floor planks 
 of the house of The-one-in-the-sea, the greatest suiiernatural being in the ocean. 
 
 '^ He-who-has-spine.s-for-earrings usually sits near the door of houses of the super- 
 natural beings, and can take away anything unbeknown to the owner. Because he 
 took away this black cod there are now none of these fish on the east coast of the 
 17137— No. 29—05 15 
 
226 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Queen Charlotte islands. He is supposed to have stolen the black cod heads from 
 Supernatural-being-who-went-naked, and the latter, aware of this fact, refers to it in 
 the usual indirect way. 
 
 ^^ Perhaps some magic is referred to. Otherwise the sentence is obscure. 
 
 ''*This star was in reality the door of another room in which lived his present 
 wife's daughter. NAfiki^lsLas was in love with her and the marten tail which 
 in there belonged to his marten cloak. 
 
 '^ This is probably the same as the round object obtained by Raven from 
 Ball's wife, and appears to have been the thunder or to have had power to pro- 
 duce it. 
 
 ^"Apparently Raven ado^ited this as a crest, but among men the wa'sg.o belonged 
 to the Eagle side. 
 
 ^'' Raven was able to make it appear that he was in one place, when he had actually 
 moved. His form was seen upon the bedstead while he himself had gone down to 
 the woman. 
 
 ^^ Perhaps this is another story of the origin of the canoe people referred to in the 
 story of "Canoe people who wear head dresses." The mother and daughter 
 became mountains. 
 
 ^^Or varied Thrush. Haida, sq'.ax.ia^o. 
 
8WANT0N] HAIDA TEXTS AND MYTHS 227 
 
 He-avho-was-bokn-from-his-motiier's-side 
 
 [Told by John Sky of Those-borii-at-Sk.;«lans] 
 
 Sho was a chief's child. She was a woman.' When she went out, 
 they braced the hanoincr door open for her, and she went out fre- 
 »iuently."" One day, when she came in, the stick slipped oti', and the 
 ed^iv of the door touched her upon the side and made her sore there, 
 liy and t>v a hole appeared there, and, when the town people came to 
 know that, her father gave orders to abandon her. Next day they 
 left her. 
 
 Then she went down to the saltwater and washed her |sore|. There 
 she put medicine upon it. One day, when she was washing, some 
 bloody looking" matter stuck out. And she was unable to pull it out. 
 Then she again put medicine upon it and crept up to the house. 
 
 Next day she crept down to the water again, and, while she was 
 washing it, she again pulled at it with her finger nails. Lo, she })ulled 
 it out. Then she laid it upon a stone, and, after she had put medi- 
 cine on herself, picked it up and moved toward the house. Then she 
 l)cnt pieces of cedar ])ark, placed it in them, and put it side of the 
 house outside. 
 
 Now she went to bed. While her back was turned to the tire a child 
 cried. Then she rose quickly and, without standing up, ran out. 
 And something inside the thing she had bent together was crying. 
 She looked. A child lay in it. And, after she had taken it out, she 
 washed it. Then she reared it. She had it as a companion. 
 
 And very soon he began to creep. Before he had eaten anytiiing 
 he began to walk. One day he started to cry. He said: "Ha l."'* 
 Then she made a bow for him. She used a 3'oung hemlock limb. 
 When it was finished, she gave it to him. After he had looked at it 
 he put it into the fire. She made them for him out of all kinds of 
 wood. Each time he did the same thing. 
 
 By and by she made one for himout of real yew. Wa-a-a-a-a', it 
 looked red. It was pretty. After he had looked at that, too, for a 
 while he threw it into the fire, and the blunt-pf)inted arrows along 
 with it. 
 
 Then she pounded out copper for him. She hannnered a string on 
 so that it could not be removed. She also hannuered out two arrows. 
 One had the figure of a weasel. The other had the figure of a mouse 
 on it. When she handed these to him he did not look at them. 
 He at once went off. 
 
 After he had been gone for some time, he brought in some wrens* 
 
228 BITREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 and said to his mother: ''Pick and eat them." Then his mother picked 
 them and steamed them. When thej were cooked she ate them. 
 His mother tried to have him eat some. But he shook his head. He 
 absolutely refused. 
 
 Then he again went oil'. He came back. He brought many song 
 sparrows.'* and his mother steamed them and ate. But he did not eat. 
 Next da}' he Avent off again. He brought in a num))er of mallard," and 
 his mother plucked and singed them. 8he pulled them apart and 
 ate one. 
 
 And next da}' he started off' again. He brought in a number of 
 geese.' He went off the next da}'. He brought a white porpoise,* 
 and he brought a hair seal." The day after he brought a whale. ^^ He 
 had stopped hunting birds. 
 
 Then he started off again. He stayed away longer than usual and 
 brought in many flickers." Then he said to his mother: "After you 
 have skinned these, lay the sinews on one side." Then his mother 
 skinned them and laid the sinews on one side. And, after she had tin- 
 ished, she placed them together. She made five rows, and she sewed 
 them together with their own sinews. After she had finished he 
 shook it. The flickers upon it went flying back and forth. 
 
 Then he stretched his mother's house. He set up two planks in the 
 rear of the house. Between them he hung the blanket. 
 
 Next day he went out and brought home woodpeckers.'- Then she 
 treated those in the same way in order to make a blanket. After she 
 had tinished he went to it and shook it. Upon that, too, the birds 
 flew about in a flock. Then he went to bed. He ate nothing all that 
 time. All that time he fasted. 
 
 Then he again set out. After he had stayed away longer than before 
 he brought in a ])unch of tanagers.'^ Those, too, his mothei* made 
 [into a blanket]. When it was finished, he also went to that. He 
 shook it. Those also flew about upon it. He laid that, too, on top of 
 [the planks] in the rear of the house. 
 
 Next day he started off again and })rought home a bunch of 
 sixASLdA'lgana.'* Those his mother also sewed into a ])lanket. And, 
 when it was finished, he shook it. They flew about upon it. He laid 
 that upon [the planks] also. 
 
 The next day he went out again. [He got] })lue jays,'" and his 
 mother sewed those together. 
 
 After that he again started off'. After he had been absent for some 
 time he returned with the daughter of He-who-travels-behind-us,^® 
 whom he had married. 
 
 After he had liv^ed with her a while, one morning he continued to 
 lie abed. While he was still in bed, something went along under his 
 pillow talking. " He-who-was-born-from-his-mother's-side, are you 
 
swANTON.) HAIDA TEXTS AND MYTHS 229 
 
 awaked Do you not fool that tho suporiiatural bpinj^s, whom i)oo|)h> 
 aro afraid f\cn to think of. aro o-athorin<;- t<)<,^otlicr ag-ainst your" 
 
 Thou ho ran out. I lo saw iiothiu*:-. And ho went out a»j;ain. IIo 
 iJuUod ah)n<^' an old man and mad(> hhn sit at the ond of tho town. 
 That was lloron,'' thoy say. 
 
 One day lie was aj^ain h'inu- in hod. Thou somothin^- pa^sod under 
 his pillow saying the .same words as before. Then he seized his how 
 and wont out. After ho had looked about on the surface of the salt 
 water he glaneed upward. A thunderi)ii'd flow about above tiio town. 
 It carried [his urandfathor's] town in its claws. 
 
 Then ho wont to tho old man and said to him: "(Trandfathor. thoy 
 aio cominu' after mo." '" \Vhat is the bow of the canoe liker' "A 
 thundoit)ii(l is flying about above the town. He carries a town in his 
 talons." And the old man said to him: " Now, l)rave man, shoot it 
 with arrows." 
 
 Now ho shot it with the one that had the figure of a mouse ui)()n 
 it. and it dropped the town. Lo and hohold! ho (th(> thunderhird) 
 liuist." IIo put together their bones. If any of them was wanting, 
 ho io))aiiod it with salmon-berry bushes. Then he went home. He 
 had restored his grandfather's town. 
 
 Again he lay in hod in the 'morning. Again something. i)assiiig 
 l)oneath his pillow, said: "He-who-was-born-from-his-mothor's-sidc. 
 aro you awaked Do you not feel that tho su[)(n-natural beings, w hom 
 p<M>ple aro afraid oven to think of, are coming together against you T' 
 Then ho seized his bow (piickly and ran out. And around a point at 
 one ond of tho town came ten canoes with red bows. 
 
 Then ho wont over to his grandfather. ''Grandfather, they are 
 coming to fight with mo l)y sea." And his grandfather asked him 
 what the bows of the canoes looked like. He told him that the bows 
 of the canoes wore nnl. '• Now, brave man, have the town people 
 ])uil i'nlin" out of the ground and spread it before them." And he 
 did as he had said. In a short time they I'olled their eyes upward. 
 Those were the silver salmon,'^" they say. 
 
 Still another time, while he was lying down, something passing under 
 his pillow spoke the same words as before. Then he picked up his 
 bow and ran out. And he looked at those who were coming. The 
 hows of their cajioos had vertical stripes. 
 
 Then he again went to his grandfather. ''They are coming l»y sea 
 to tight with me.'' And he said: '' Stop! brave man, what are the hows 
 of their canoes liker' "The bows of their canoes have vertical stripes 
 on them." "Now, l>ra\'o man, have the town pull up t'nlin and 
 throw it al)out l)oforo thorn." Antl so he had it done. At once their 
 eyes were rolled upward. They were the dog .salmon,*' thev say. 
 He-who-was-horn-from-his-mothor's-side made tlnMU cowai'ds l)y put- 
 tin"- I'nlifl-toeth''' into tho'.r mouths. 
 
230 BITreAT-^ of AMERICATSr ETHNOLOGY [bull. 29 
 
 After another space of time had elapsed, something again said as 
 it had said before: " He-who-was-born-from-his-mother's-side, are 3^011 
 awake? Do you not feel that the supernatural beings, whom people 
 are afraid even to think of, are coming together against you ? "' Then 
 he picked up his bow and ran out. Again there were ten canoes with 
 red paintings on their bows. 
 
 Then he went to his grandfather. "They are coming after me b}^ 
 sea, grandfather."' "Stop! brave man, what are the bows of their 
 canoes like r' "They have red paintings upon them.'" Then he said 
 to him: "Have the urine in this town gathered together and hot 
 stones put into it. Then have it spilled about in front of them."' 
 And so he did. Those were the sand fleas, ^"^ they say. 
 
 By and hj^ something went along under his pillow, saying the same 
 thing it had said before, and he again laid hold of his bow. Again 
 ten canoes with their bows painted red were coming along. 
 
 Then he started ofi' to his grandfather. "They are coming against 
 me by sea." "What, brave man, what do the bows of their canoes 
 look like ?" "The canoe bows have red paintings on them." "Do the 
 same way you did when you destroj^ed the others." Then he again 
 spilled urine around in front of them. Again their dead bodies lay 
 around thickly. These were the fleas,^'^ the}^ say. 
 
 And he again lay in bed. Something passed hurriedly under his 
 pillow. "He-who-was-born-from-his-mother's-side, are 3'ou awake? 
 Do you not feel that the supernatural beings, whom people do not 
 even like to think of, are assembled against 3^ou ? " He quickh^ took 
 his bow. He looked in the direction from whence they had alwa3^s 
 come. Nothing was to be seen. Then he also looked upward. There 
 was nothing in sight. Then he looked toward the edges of the sky. 
 Lo! a great lire came toward him upon the surface of the ocean. ^^ 
 
 Then he went to the old man. "Grandfather, they are coming to 
 me by sea." "What do the canoe bows look like?" "The edges of 
 the sk}' come burning." "Alas! Alas! I wonder what will happen. 
 Now, brave man, scatter the bones of the town people about in front 
 of the town and stand the sides and ends of the grave boxes on their 
 edges in front of the houses. People alwa^'s endeavor to stop it that 
 way, brave man." 
 
 And, after it had come along burning for a while, it came to the 
 human bones. After some time had passed it burned through. It 
 burned through in another place. By and by it came landward faster, 
 without having been stopped. When it reached the sides and ends 
 of the grave boxes it stopped there also. 
 
 He put on his live blankets and put his mother in his armpit. His 
 wife he put in the knot in his hair. Then he walked about behind 
 [the boxes]. After some time those were also thrown down by the fire. 
 Immediately he started off. 
 
SWAN-TON] HAIDA TEXTS AND MYTHS 281 
 
 After he had o-ono towtird tlie middle of this ishmd for a while, 
 something said to him: "This wa}^ grandson; my house is strong," 
 At once he turned thither. He entered the house and sat down. 
 While he sat there the noise of burning sounded on top of his house. 
 After a while a red hole was burned through the roof of his house. 
 Then they pulled him up. The}' struck him from behind with their 
 tists. When he bent over to go out one of his blankets was burned 
 otl. That was Fallen-tree-lying-with-one-end-in-the-water whose house 
 he was in. 
 
 After he had gone on for a while [something saidj: ''This way. 
 grandson; m^^ house is strong.'' Then he entered and sat down. 
 The roof of that was also burned through. Then they pushed him 
 out. When he was burned another blanket was burned oti'. That 
 was Yellow-cedar's house, they s'Ay. 
 
 After he had run for some time longer something else called to 
 him, '"This way, grandson; nu' house is strong." He entered and sat 
 down. After it had burned on the roof of the house for a while there 
 was again a red hole there. Then they pushed him out. Another 
 one was lost. That was Yew's house, they sa3\ 
 
 After he had run about something else called him in. ''Come in, 
 grandson; my house is strong." And he went in and sat down. After 
 he had sat there a while there was again a red hole in the house. 
 Then they pushed him out. Another blanket was burned oil'. This 
 was Spruce's'-* house, the}' sa}'. 
 
 And, after he had gone some time longer, something called him in. 
 "This way, grandson ; my house is strong." He entered and sat down. 
 After he had sat there for a while there was another i-ed hole in the 
 roof of tlie house. Then they drove him out with their tists. When 
 he bent down to go out, a blanket was burned ofl'. His mother was 
 also burned away. That was Rock's house, they sa}^ 
 
 And, after he had gone on a while longer, something else called him 
 ill. "This way, grandson; my house is ver}' strong." Then he went in 
 and sat down. The noise of lire was heard on the roof for a while, and, 
 when it stopped, he went out. That was Swamp's house, the}' say. 
 
 After he had wandered about upon this island for a while he heard 
 the sound of a hanuner. He went thither. Lol an old man was rei)air- 
 ing a canoe with cedar liml)s. Where it had not had a crack he split it 
 with his wedge, tie made holes about this with his gimlet and sewed 
 the place together again. 
 
 After he had looked at him a while, he stole his gimlet and wcMit 
 under a clump of ferns with it. Then the old man hunted for his 
 gimlet. Then he put his tinger nails into his mouth. Presently he said: 
 •'(irandson, if it is you, come to me. News has come about you that 
 liurning-sky pursued you for your tive blankets." 
 
 Then he went to him. He gave him his gimlet. It was old and 
 
232 BUREAU OF AMERICAN ETHNOLOGY [Bru,.29 
 
 rotten, they say. Then he made one for him. He also gave him a 
 whetstone. Then he picked up two creeks near the town and tokl 
 him to look on attentively. "Now, grandfather, act as you are going 
 to when common surface birds ^^ get food for themselves.'' Then he 
 made him a beak out of the creeks. He also gave him some feather 
 clothing. And he said to him: "Now, grandfather, practice."^® 
 
 So [Heron] flew away. He sat on a kelp floating about in front of the 
 burned town. After he had sat watching for a while he speared some- 
 thing with his beak. An eel was moving in his mouth. He swallowed 
 it. Then he flew away again and sat near the canoe. 
 
 Then he said to him: "Now, grandson, come with me. (xo out and 
 look for your blankets again. Those on the other side are not chiefs. 
 Now, grandson, go and get the canoe. You are going to see 3^our 
 blankets."" The old man got into the stern also, and they went ocean- 
 ward. 
 
 They went, went, wont a while and came to his town, to Burning- 
 sky's town. Then they came down to meet him. Part of them also 
 filled the house as if something had poured into it. And they said to 
 one another: "They say he has brought his nephew. Sandhill-crane," 
 to dance." 
 
 And he gave him these directions: "When I go in look toward the 
 rear of the house. After your poor nephew has danced go over and 
 get your blankets. And you will also get j^our mother neatly." 
 
 Then he landed. He went up. And he had a little box in his 
 hand. He had a baton. When he got inside, he stretched himself. 
 Lo! his blankets were hung in the rear of the house. His mother 
 also sat in front of them. He sat down in the middle of the side of 
 the house. The house had ten rows of retaining timbers. 
 
 Then he hunted in his smajl box. He took his nephew out of it, 
 wa-a-a-a-a. And he stood him up. He began dancing. He took the 
 end of his wing in his mouth. After he had moved backward a while, 
 the people in the house [said] "S-s-s-s-s-s " [with pleasure]. Those 
 on the top step went to sleep at the sight. 
 
 After he had danced a while, he stuck his baton up, took [his nephew] 
 and threw him at it. At once he was a weasel"** climbing up on it. 
 Again they said "S-s-s-s-s-s." The next row went to sleep. 
 
 And he again picked him up and threw him at the baton. He became 
 a woodpecker'- and climl^ed up it. Again those in the house said, 
 "S-s-s-s-s-s." The next row below went to sleep. 
 
 By and by he picked him up again. He threw him at it. He 
 climbed up as a California creeper.*^® Again [they said], "S-s-s-s-s-s." 
 Again [a row] went to sleep. 
 
 Then he took his baton and put it ])ack into the box. "Enough. I 
 think lie has danced a long time." He put him away. Then He-who- 
 was-born-from-his-mother's-side went to the rear of the house, put on 
 
SWAN-TON] HAIDA TEXT>^ AXD MYTHS 2-^3 
 
 liis l)l;i!ikcts. and took liis iiioIIhm-. 'riicii tli(^ old iiiaii wont out (|ui(kly. 
 Tlu'V «i"ot into th(> cunoc iind went oil'. 
 
 When thov woro hidtway lionic it canio l)Uinino- after tlicni a*iain. 
 \\'luMj it o-ot near, ho l)roatliod toward it, aiul it stopped. Then tliov 
 oaine homo, and he went up. 
 
 Ai^ain his five l)hinkets were hurnod oil', and ids mother as well. Ho 
 reached for his wife. She, too, was o-ono. Thov took her away from 
 him to marry her, they say. 
 
 'I'hiMi ho wanch'red on aimh>ssly. After he had j^'one alono- a wldle 
 ho let himself fall to the oround and wept. lie looked toward the 
 foi(\st. All the trees wept with Inm. Then he hooked soawai-d. All 
 the tishos honeath its surface wept with liim. Now he. had his lill of 
 ciTinii" and went on again. 
 
 After he had wandered on for a wldle [ho hoard] some people 
 laughino- and talking- And he went thither. They were trying to 
 shoot leaves otf of a big tree. As soon as they had shot ono down 
 th(\v ate it. When he got there the}' moved back fi'om it. "'IIo 
 who-was-l)orn-fromdiis-mother\s-side is going to shoot," the}' said. 
 
 Then he shot at it. He shot it near the base. It began to fall. 
 Ilo made the supernatural beings rejoice by his shot. And he said, 
 "Take care of its eggs (seeds). 1 will let my cousin, Cloud-woman, 
 take ofl' the head [of seeds].'' ■"* That was tobacco, they say. 
 
 Then they sent for her, and sh<> cjime l)y canoe. She took all of its 
 eggs. These she ])egan to plant. They were spread all o\er this 
 island. 
 
 This f^hort story is <ri\«Mi as if it wen' a i>iiivly Haida iiiytli. Imt fidiu an abstract 
 of anotlior version (il)tainoil in 1S7S by Dr. (t. M. Dawson it wonld st'oni i>ossil)io tiiat 
 it came oritjinally from tiie mainland. The abstract referred to runs a.>J follows: 
 
 "Long ago the Indians (first ])eople or ancient people — thlin-thloo-hait) liad no 
 tol)acco, and one plant only existed, growing somewhere far inland in the interior 
 of the Stickeen country. This jilant was caused to grow l)y the deity, and was like 
 a tree, very large and tall. With a bow and arrows a man shot at its summit, where 
 the seed was, and at last brought down one or two seeds, which he carried away, 
 carefully ]ireserved, and sowed in the following spring. I'rom the plants thus jiro- 
 cnreil all the tobacco afterward cultivated sprung." (Dawson's Report on the (iueen 
 Charlotte Islands, Montreal, 1880.) 
 
 ' These two sentences, which .«ound ridiculous in I^lnglish, are rendered neces.«ary 
 here by the fact that llaida has only one personal i)ronoun for the third person 
 singular. 
 
 '^The ancient doorway throii^di tlic foot of the house pole was closed by a plank 
 hinged at the top. 
 
 ■'I., indicate* the sbai.e of a bow. When a supernatural lieing was Ix.rii lie grew 
 up (|uickly, and soon crie<l for a bow, but would only be satislied with one made 
 "'" <'>I'Por. 
 
 'The Western Winter Wren (Troglodytes hiemalis pacilicus, naird). 
 The Rusty Song Sparrow (Melospiza fa.><ciata guttata, Nutt. ). 
 
 *"' Anas bo.schas, Linn. 
 
 'The Canada Coose ( Hranta canadensis, Linn.). 
 
234 BUREAU UF AMERICAN ETHNOLOGY [bull. 29 
 
 * See the story of Sacred-one-standing-and-moving, note 2. 
 
 ''Or Harbor Seal (Phoca largha, Pallas). 
 
 '" Balsenoptera retifera, Cope. 
 
 ^'The Northwestern Flicker (Colaptes cafer saturatior, Ridgw. ). 
 
 1^ The name for all woodpeckers is the same. 
 
 '^ Louisiana Tanager ( Piranga ludoviciana, Wils. ). 
 
 " I have not identified this bird. It is said to be small. 
 
 '^ The word for blue jay here is rather unusual and is so nearly like that applied 
 to the kinglet (ItA^ndjiget) that my interpreter may have made a mistake. Gener- 
 ally the blue jay is called Llai^iJai. One of my native informants applied this name 
 to Steller's Jay (Cyanocitta stelleri, Gmel.). 
 
 '® His story comes next. 
 
 " A variety of the Great Blue Heron (Ardea herodias, Linn. ). 
 
 ^* Letting out the bones of the inhabitants of this town whom he had swallowed. 
 Perhaps the story of how this town was destroyed should have preceded. 
 
 ^® A low plant with white seed vessels. There are said to be sharp points around 
 the bottom of its stalk, referred to as Fntifi-tcliii or Pnliii-teeth. 
 
 ''"OrCohoe (Onchorynchus kisutch, Walbaum). 
 
 '" Onchorynchus keta, Walbaum. 
 
 ^^I do not know just what insects are referred to under the names of ku'ndax.uil 
 and sqa^-i. 
 
 '■'^Compare the story of LAguadji^na. 
 
 ^*This is the commonest Haida tree, the word for spruce and that for tree being, 
 indeed, identical. 
 
 ^^That is, "human beings." 
 
 ^'^ That is, he instructs Heron how lie is to act in future times, or liow men are to see 
 him. 
 
 '" Grus mexicana. Mull. 
 
 2* Haida, Lga. 
 
 ^^Certhia familiaris occidentalis, Ridgw. This identification of the Haida name is 
 a little uncertain. 
 
 ^" The word for cousin indicates a woman of the other clan, which in this case 
 must have been the Eagle clan, the hero being himself a Raven. It would thus seem 
 that tobacco was supposed to have belonged originally to the Eagle clan. 
 
8WANT0N] HA IDA TEXT8 AND MYTHS 235 
 
 Hk-wiio-travels-behind-us (or Qona'ts) 
 
 [Told by the Chief of Kloo of Those-born-at-Skedans] 
 
 There lay Pebble-town/ At times the town people fished for her- 
 riiio- Avith nets. Sometimes the\' got a porpoise in their nets. And, 
 when they reached home, the town chief sent a slave into the house 
 of him who had killed it and had him sa}' : "The chief says you are 
 not to spill the blood of the porpoise upon the t^round.'' ' In this way 
 the porpoises were often taken aAvay. The chief treated tht> town 
 people as if the}" were his slaves. 
 
 And his nephew was a child. He saw that his uncles were treated 
 like slaves. He saw that, although they had been nearly starved for 
 some time, the chief took away the porpoises in the town from them. 
 One day he and his grandmother went away. After they had gone on 
 for some time they arrived at Telel.^ 
 
 Then they built a house there. And there he began to bathe for 
 strength. After he had ])athed for some time he became strong. 
 Then he made a l)ow for himself. And he shot a goose with his arrows. 
 Then he skinned it and cut a hole on its under surface. He put it on 
 his head, and it fitted well. Then he dried it. 
 
 The geese being plentiful on the water, he put his head into [the 
 skin] and swam to them. From beneath he pulled them under 
 water. At once he twisted olf their necks. He did the same thing to 
 their wings. Then he carried them to his grandmother, and his grand- 
 mother plucked them. He at once dried them. 
 
 And one time he punched his nose with broken pieces of basket work 
 and let [the blood] run upon these. He used them to bait his haliljut 
 hooks, and he took along Avooden floats, laid his halil)ut hooks upon 
 them, and pushed them out into the sea. When they Avere some distance 
 out to sea, he jerked, the halibut hooks fell into the water, and he 
 pulled in halibut. He kept giving them to his grandmother.* 
 
 And one day he Avent down the inlet in search of something. 
 After he had gone on for a Avhile some creature Avearing a ])road, blue 
 hat came to him. Then he asked him: "Where did you come from?" 
 lie paid no attention to him. And again he asked him: "Where did 
 you come from ? " Then he said to him: "'[I came] From Ql-vkun."" 
 
 And he had two duck skins" on his back, one of Avhich had the top 
 of its head spotted with Avhite. He seized one of them. He did not 
 know Avhat happened to him. Lo! he came to himself lying upon the 
 edges of the retaining timbers in some house. 
 
 Then some one in the house said concerninjif iiim: ""ThroAv him out. 
 
236 BUREAU OF AMERICAN ETHN0L0C4Y [Bri.L.'29 
 
 Throw the thing he wants out along with him." Then he again lost 
 consciousness. When he came'to himself he was lying near the ocean. 
 A whale lay near him. 
 
 Then he cut it open, twisted a young tree, and fastened it to it. And 
 he dragged it along and brought it before his grandmother's house, 
 and his grandmother cut it up. After she had cut it all up she steamed 
 it. After she had got through hanging it up he had his grandmother 
 make a big basket. She finished it. 
 
 Then she put the food into it. She put in all kinds of berries, sal- 
 mon, roots,' and kinnikinic berries. And it was tinished. Then he 
 and his grandmother went up the inlet. And he hid the basket near 
 the town. Then he entered his uncles'' house. 
 
 And, after his uncles had fished for herring for some time, they 
 killed another porpoise. Then a slave again came in and commanded 
 that they should spill none of the blood. Then [the chief] came in 
 and seized it, and he carried it off. As he was going out with it, he 
 took it away. He became so angry where he sat in the rear of the house 
 that the floor planks were as if split into slivers ])y the finger nails. 
 
 Then he pulled it away from him again. And, when he picked it up 
 again, he let him go outside with it. Then he twisted [the chiefs] 
 neck round outside. And he said: ''Wil-a-il, wa-a-a,." When he came 
 near the end of the town [he said]: '' AVri-fi-fi, he has killed me." Then 
 his voice was lost in the woods. 
 
 Now he had a crowd of people go over for the basket. And they 
 could not lift it. Then he went to get it. And he brought it in. 
 Then he began to call the people. Next day he called the people again, 
 and the day after. 
 
 And he became town mother [instead of the old chief]. The one 
 he sent off killed is He-who-travels-behind-us." 
 
 [Sequel to the above, told by Edward of the Food-glving-town i)eoiile] 
 
 Her brother (i. e., the old town-chief) was killed. Then she started 
 from the town. And she put the two bracelets she wore into the mid- 
 dle of Lgido''^ And she said: "Through you future people shall see 
 a portent." When something terrible was going to happen, they saw 
 them. Broad seaweeds lay upon them. They paddled oft' in terror. 
 Although they (the people) had before been living quietly, tliey moved 
 from that place at once. And she went up into the woods opposite. 
 She became a mountain there. They call it Sea-otter-woman. 
 
 This is also one of the most esteemed Haida myths. The version here presented 
 was obtained from the present chief of Kloo with the exception of the portion about 
 Sea-otter-woman, which was contributed by an old man of the nearly extinct Daiyii^- 
 aMa''nas or People of Skidegate creek. QomVts, the hero of the story, was one of 
 the Sea-otters (Qoga'nas), and, were any of those people still living, a much longer 
 version might perhaps have been secured. 
 
 'Lg.a^xet i.s a word applied to round stones lying on the beach. " Pebble" seems to 
 be the nearest English equivalent, although the Haida word perhaps denotes a some- 
 
swANTONl HAIDA TEXTS AND MYTHS 237 
 
 what larger variety of Htono. This town was once oecupied l)y the Sea-otters, who 
 sold it to anothiT family, the t<r.iVxet-gu-hVna8, and moved to a place east of Skide- 
 gate called Qlo'st.vn-xana. More often the scene of the story is laid at this latter 
 place. 
 
 ■■'That is, they were not to rnt it because he was going to take all. 
 
 •* A creek on the easJt coast of (xraham island where the Haida of Skidcgate inlet 
 used to assemble before starting for the mainland. 
 
 ' Compare Story of the House-point families, notes. 
 
 'The locally famous Rose Spit that runs out for miles at the northeastern end of 
 (iraham island between Dixon entrance and Hecate strait. It was called Na-iku'ii, 
 'House point," by the Haida; but by supernatural beings it was supj)0sed to Ik- 
 called (.ilA^kun, as in the story. This probably means North-point. 
 
 '•Sg.il, the word translated "duck," is said to be applied to the Surf Scoter or 
 "Coot" (Oidemia perspicillata, Linn.), and also to the White-winged Scoter 
 (Oidemia deglandi, Bonap. ). 
 
 " I have not identified the root to which the Haida word Tag.A^nskia is applie«l. 
 
 '"Some seemed to think that (^oUiVts and He-who-travels-l)ehind-ns were the same 
 l>erson. The word translateil "behind us" means "back from the shore," "inland," 
 or "back from the houses." He-who-travels-behind-us is also identified with Super- 
 natural-being-on-whom-is-thunder (Sg.:Vna-gut-hri.\riwa.s). 
 
 ■'Slate creek, which flows into Skidegate inlet near its head, and al<»ug which the 
 famous slate is found, carved so extensively by the Haida. 
 
238 BUREAU OF AMERICAN" ETHNOLOGY [bull. 29 
 
 He-who-got-supernatural-power-from-his-little-finger 
 
 [ToM by Walter McGregor of the Sealion-town people] 
 
 At White-slope^ a certain person and his mother were disliked. 
 They made a house out of branches at one end of the town in which 
 they lived. When it was low tide he went down and brought up 
 something for his mother to eat. 
 
 After he had done this for some time he came to a heron with a 
 broken bill. Then he sharpened it. And it said to him: ''Grandson, 
 you helped ^ me nicely. I will also help ~ you. Keep this medicine 
 in your mouth." Then it also gave him the feather on the tip of its 
 wing, and it said to him: "Blow this under the armpit of the son of 
 the town chief. Even the supernatural beings will not know it." 
 
 The child often played at having supernatural power. He had a 
 mat as a dancing skirt. He fastened shells upon it. Others he used 
 as a rattle. He had feathers he found as a dancing hat. He used 
 old cedar bark as a drum. One evening he went around the town. 
 He looked into some of the houses. A chief's son sat in one of them. 
 Then he pushed the feather in between the side planks. When the 
 point was turned toward his armpit, he blew it in. As soon as it went 
 into the chief's son's armpit, he had a pain. 
 
 Then he went home. They got a shaman for [the chiefs son]. He 
 went over to see him practice. Some persons with black skins on the 
 side toward the door held burning pitchwood. Then he thought: "1 
 wonder why they do not see the thing sticking out of him." They 
 dropped their torches and ran out after him. He ran from them. 
 Those were The-ones-who-have-spines-for-earrings.^ 
 
 The day after he went again. He wanted to see the shaman. W^hen 
 he thought the same thing as he had thought before they ran out after 
 him again. At that time they discovered that it was the boy. 
 
 Then they set out to get him. He spit medicine upon the things he 
 had been playing with.* The dancing skirt had a drawing on it. The 
 drum had the picture of a wa'sg.o. The dancing hat, too, was finished. 
 
 They hung up five moose skins for him. He went thither, and the 
 beating plank beat itself as it-came in. They had opened the door for 
 him. While they were looking through it for him, his dancing hat 
 came out back of the fire.^ It did the same thing on the other side, on 
 the side toward the door, and on the opposite side. After it had come 
 up in all four corners he stood up. He took his feather. When he 
 pulled it out the pain ceased, and the sickness was gone. Just before 
 
8WANT0N] HAIDA TEXTS AND MYTHS 239 
 
 he went out he blew it in again. He did not think he had received 
 enough. Then he went away. 
 
 Next day they made the number of his moose skins ten, and lie attain 
 went there. Again the drum and the beating V)oard went in of them- 
 selves. After he had entered as before he stood up. After he had 
 danced around for a while he pulled his feather out for good. The 
 chief's child slept. 
 
 He had many uncles. They kept their daughters for him. Among 
 these one was short on one side. That was the youngest's daughter. 
 One time, when they were going on a picnic, he started. And he 
 changed himself into a salmon-beriy l)ush neai- the trail and waited 
 there. 
 
 When the lame one came along behind he tangled himself up in 
 her hair. While she was trying to untie it, all left her. Instead, he 
 came and stood near her. Then he said to her: •'Iwill marry you. 
 Go with me." Tlien she went with him. After he had entered the 
 house with her he spit medicine on her. He stretched her leg out. 
 It became well. He married her. 
 
 Then he threw away the liouse of branches and ))uilt a rcguhir house 
 for himself. He made a bedstead which he and his wife always used. 
 One night, while he slept, the house moved with him, and he awoke. 
 He heard some one talking with his mother. ^N'hen day broke he 
 opened his eyes. Something wonderful lay there into which he 
 awoke. The carvings inside of the house winked their eyes. The 
 carvings on the corner posts of the bedstead moved their tongues at 
 each other. In a rear corner of the house something stood making a 
 noise. That was Greatest Hopper," the}^ sa}*. Master Carpenter' 
 had became his father, they sa}'. 
 
 When he arose [the latter] said: "Come! my child, let me tix you 
 up." Then he went to him. He combed his hair. It hung down 
 broad and glossj' even beyond his l)uttocks. He painted his face. He 
 was very handsome. 
 
 After he had lived a while with his father in that house he set out 
 to marry the daughter of Many-ledges. Then his father told him that 
 he destroyed the sons of the supernatural beings. And he let him 
 take his arrows. '"They fly around,'"" he said to him. One bore the 
 figure of a weasel. The other bore the figure of a mouse. He also 
 gave him some knots. "In his town driftwood never floats ashore," 
 he said to him. 
 
 He had (jreatest Hopper take him over. After he had gone along 
 for a while with him the capes before him were burning. Then he spit 
 medicine upon them, and he hopped quickly over with him. When he 
 got close in front of Ma'g.An" he felt extremely sweet. There were 
 very many stick-potatoes there. That made him so, they say. After 
 
240 BUREAU OF AMERICAN ETHNOLOGY [miii.2'J 
 
 he had brought him to the end of Many-ledges'' town, Greatest Hopper 
 went back. 
 
 Then he changed hmiself into knots and at evening floated ashore in 
 front of the town, awaiting until his children came down to defecate. 
 By and by they came down. "See the driftwood which has floated 
 ashore. It is wonderful, because driftwood never floats ashore in 
 father's village." Then they picked it up and laid it down near the 
 door. Then they forgot it. 
 
 And, when they were going to bed, thej^ thought of it and brought 
 it in. He (Man^^-ledges) started to cut it up with one of his Ave 
 stone adzes. It broke. Then he took another. He struck it with 
 that, too. That, too, broke. After the same thing had happened to 
 four, be split it in pieces with the last one. Then he was glad. And 
 he put it into the fire. 
 
 When the daughters went to bed he shot in as a spark. Then he sat 
 at the head of the bed and laid his hands on them. " Who are you'^" 
 [they said]. And he said, " It is I." " Who is I 'i " " I am He-who- 
 got-supernatural-power-from-his-little-finger.'' When he was a boy 
 and was whittling, something stuck into his little finger.'" That is 
 why he was so called. Then the woman'' said: "For him alone my 
 father has kept me." 
 
 And, when she replied to him, he married her. When day broke 
 her father said: " I wonder what supernatural being was talking to my 
 daughter last night. I had her for He-who-got-supernatural-power- 
 from-his-little-finger." Then she said to her father: "Father, he is 
 the one, he says." 
 
 "Now, my child, come down and sit b}- the fire with 3'our husband." 
 And they came down and sat there. They spread out a mat for him, 
 and he gave him food. They Ijrought out berries and grease. Flames 
 came out of them. They put some into a tray and set it before him. 
 The woman told him not to eat it. After he had swallowed medicine 
 four times he took some. When he had taken two mouthfuls he 
 stopped. It passed quickly through his insides burning. He stood up 
 and, where he had sat, smoke rose. 
 
 Next day he said to his daughter: " Let your husband go and get an 
 alder for me which stands behind the house." And he got up quickly. 
 Then she clung to her husband crying. "Alas! the supernatural beings 
 think they can do everything. They have me marry their sons. By 
 and by he begins to do this way." Then he said to his wife: "Let 
 me go. I will see v'hat he is going to do to me." And she said to her 
 husband: "Go to it after it has come together and lightning has flashed 
 in it four times." 
 
 Then his father-in-law gave him a stone wedge, and he went along 
 a trail running inland side of the house. After he had gone in some 
 distance [he saw] it standing far off. After it had come together and 
 
swANTONj HAIDA TEXTS AND MYTHS 241 
 
 lightnino- htid shot in it four times he spit medicine before him and 
 went to it. After he had chopped at it a while and it had fallen, he 
 found himself inside of its mouth (lit.). There was no way to get 
 out. Something held him tight. 
 
 Then his father's supernatural powers came to him. Four having 
 their hair tied in bunches with cedar limbs came quickl}^ to him. Two 
 had wedges in their hands. Two had big hammers. Then they 
 worked at the alder, and the}^ split it. They pulled him out. He 
 rubbed medicine upon himself and became as he had been before. 
 
 When he pulled it apart huuian bones burst out of it. Some of 
 these were like whole human bodies; some were just held together by 
 the ligaments. Then he trod the alder into bits and threw them 
 around. "Those will be useful to the very last people." Then he 
 carried half of it off on his shoulder, let one end down on the ground 
 in front of the house, and struck the house front hard. Then his 
 father-in-law said: "Alas! he has killed my supernatural helper." 
 Then he went in and lay by his wife behind the screens. His father- 
 in-law had the tire quenched, they say.'^ 
 
 Next day he again said to his daughter, "Come, my child, let 3'Our 
 husband go for a small devilfish of mine which lives toward the point." 
 Then he again got up quickly. Again his wife clung to him. And 
 his wife said: "They let me marry the sons of the supernatural beings 
 who think themselves powerful. By and by he begins to do this 
 way." Then he said to his wife: "Let me go. I will see the thing 
 he uses against me." Then she gave her husband directions, "After 
 it has spit upward and it has lightened four times go to it." 
 
 Then he went to it. He shot it twice with the arrows his father had 
 given to him. After it had shot up w^ater four times he spit medi- 
 cine in front of himself and Avent to it. xA.fter he had struck it with a 
 stick" he was in its mouth. 
 
 When he was almost drowned in its slime he thought of his fathers 
 supernatural helpers. Again the four came to him. They had clubs 
 in their hands, and they clubbed it in the eyes. They pulled him out. 
 He was covered with slime. Then he spit medicine upon himself. 
 He became as he had been before. The bones in it were also man}^ 
 
 He pulled it apart and tore half of it in pieces and threw them 
 around. " These will be useful to all future people." And he carried 
 half of it off with a stick. He threw it in on the side toward the 
 door. Then his father-in-law said: "Alas! he has killed my super 
 natural helper." Then he entered and lay behind the screens with 
 his wife. 
 
 Next day he again said to his daughter: "Come! m}^ child, let your 
 
 husband go after my little sea lion yonder." At once he got up. 
 
 Again she clung to her husband while she cried. " He always lets them 
 
 marry the sons of the sui)ernatural beings who think they are strong 
 
 17137— No. 29—05 1(5 
 
242 BUREAU OF AMERICAN ETHNOLOGY [bum,. 29 
 
 By and by he begins to do this way." Then he again said to liis wife: 
 " Let me go. I will see the thing with which he is going to do [harm] 
 to me." And his wife gave him directions. "After it has looked at 
 you and growled four times go to it." 
 
 Then he started for it. He was going to kill it with a clul) which 
 his father-in-law gave him. After he had gone toward it for a while 
 he saw it lying there. After it had looked at him and growled four 
 times he went to it. When he came near it it breathed in. He went 
 into its mouth. 
 
 And again he thought of his father's supernatural helpers. Again 
 they came to him bearing bone clubs. They clubbed the sea lion on 
 the head. They killed it. When he (the youth) was almost dead 
 the}^ pulled him out of its mouth. Then he put medicine upon him- 
 self and was restored. 
 
 Then he pulled the sea lion apart. The bones of three persons fell 
 out of it. Then he tore half of it in pieces and threw them around. 
 " You will be useful to all future people." And he carried off half of 
 the sea lion and threw it in through the doorway. His father-in-law 
 said: "Alas! he has killed my supernatural helper." Then he lay 
 behind the screen again with his wife. 
 
 Next day he again said to his daughter: "Come! my child, let your 
 husband go for my little hair seal yonder." And at once he arose. 
 Again his wife clung weeping to him. "He always lets me marry the 
 sons of the supernatural beings who think themselves powerful. By 
 and b}^ he begins to treat them this way." And he said to his wife: 
 "Let me go. I will see the thing with which he does it." "After it 
 growls and looks toward you four times go to it," she said to him. 
 
 Then his father-in-law gave him a bone club, and he set out to it. 
 After he reached it, and the hair seal had looked at him and growled 
 four times he went thither, and it breathed in. He was in its mouth. 
 
 Again he thought of his father's supernatural helpers, and again 
 they came to him bearing bone clubs. The}^ struck the hair seal on 
 the head and killed it. Then they pulled him out, and he rub))ed 
 medicine upon himself. 
 
 Then he pulled the hair seal apart. Half of the hair seal he pulled 
 in pieces and scattered around. "This will be useful to all future 
 people." Out of this, also, poured the bones of two persons. Then 
 he carried off half of the hair seal ujwn his shoulder and threw it down 
 in the house. His father-in-law said: "Alas! he has killed m^^ super- 
 natural helper." Again he lay with his wife behind the screens. 
 
 The day after that he said to his daughter: " Come! let your husband 
 go and get my little eagle sitting yonder." Again she did not want her 
 husband to go, and he said to his wife: "Let me go as before. I will 
 see the thing with which he is going to do it to me." Then she said 
 to her husband: "Go to it after its eye mucus has dropped four 
 times." 
 
swANTON] HAIDA TEXTS AND MYTHS 243 
 
 Then ho took his arrows. His fathcr-iii-law said that they pushed the 
 eagle down witii a pole. Then he went thither. After its eye mucus 
 had dropped four times he shot it up throuf^h the bell^^ He went to 
 the other side also and shot it from that side as well. But it did not 
 do anything, they say. 
 
 Then he scattered half of it around. "All future people will make 
 use of you." And he carried half of it off on his shoulders. The 
 hones of two persons came out. Then he threw it into the house. 
 His father-in-law said: "Alas! he has killed my supernatural helper." 
 And again he lay with his wife. 
 
 Next day he said to his daughter as before: "Come! my child, let 
 3'our husband go and get my little clam on the point." And again she 
 went to her husband. Still he started thither. And she gave her hus- 
 l)and directions: ''(to to it after it has spit out water four times." 
 And his father-in-law said: "They get it by means of a stick." 
 
 Then he gave him a digging stick, and he went thither. After it 
 had spit up water four times, he went to it and started to get it with 
 a stick; he suddenly found himself in its mouth. 
 
 When he thought of his father's supernatural helpcM-s, they' came to 
 him holding flat, broad clubs. They struck on its ligaments (lit., 
 "eyes"),'* and they pulled him out. Then he scattered half of it 
 around. "All future people will make use of these," he said. He 
 took half of it, went home with it, and threw it down in the house. 
 "Alas! he has killed my supernatural helper." Again he lav with his 
 wife. 
 
 The day after that he had a tire lighted. They rubl^ed hard, white 
 stones together, and it l)urned.'-' He told them to put ston(^s into it. 
 At once the}' did so. When they became hot the}' put them into a 
 stone box lying near the door. Then his father-in-law told him to get 
 in. At once he stood up and, after he had spit medicine u})on himself 
 four times, he sat in it. It was cold. 
 
 Then they put the box cover over it. After he had sat there for a 
 while he tapped upon the side of it. Then he (his father-in-law) made 
 a nose at him with his lips. He said: "I guess I have killed him." 
 
 Hy and l)y he stood up, throwing his hair back out of it. And he 
 kicked th(^ l)ox to pieces and threw the pieces around the side of the 
 house toward the door. His father-in-law became ashamed. He had 
 destroved his ten sui)ernatural helpers. After that his mind became 
 good toward him."' 
 
 The devilfish he killed was in the cave at Skedans point, they say. 
 And his father-in-law, Many-ledges, was a clitt' behind the town of 
 Skedans. 
 
 His mind had beconu^ changed toward him. After he had stayed 
 with his wife for a wiiile he told his wife he wanted to retui'ii home. 
 Then she told her father, and her father said: "Now, my child, go 
 
244 BUEEAU OF AMERICAN ETHNOLOGY [bull.29 
 
 with your husband. Just outside is a canoe." Then her husband 
 went out. There lay an old canoe out from between the cracks of 
 which grass was growing-. 
 
 Then he went in and told his wife, and she said to her father: 
 "Father, he hunted in vain for the canoe. He says there is onl}^ an 
 old one there." "That is it." Then she went to it with her husband. 
 She kicked it on the edges and [said]: "Go seaward, father's canoe." 
 At once it was floating there. It went of itself either way. The 
 carving on the bow paddled. Then he told it to come near. It came 
 before him. 
 
 And he had his daughter take along all kinds of food. There was 
 a great quantity of it. He sent five slaves to take care of the canoe. 
 He had five boxes of berries and grease put in for the canoe. And he 
 said to his daughter: "My child, when it is hungry it will point its 
 bow backward. Then let your husband throw one box at its face." 
 
 Then they started. He sat high in the bow with his wife, and the 
 bow carving paddled the canoe. After it had gone along for some 
 time the canoe turned its bow back. Then they pulled out one of the 
 boxes of grease and berries, and he threw it at its face. Again it went 
 on. After it had gone along for a while the canoe turned its bow 
 back again, and again he threw the grease and berries at its face with 
 a spoon. Then the canoe again went on.'^ 
 
 After they had gone on a while longer they saw the town. The 
 whole town was alight with fires. They wanted to see the daughter 
 of Many-ledges. They asked: "Who is it?" "It is He-who-got- 
 superuatural-power-from-his-little-finger coming with his wife." 
 
 And they came down in a great crowd to the shore opposite. He 
 came ashore, and they took the food ofi^. Then the five canoe slaves 
 went back. They took along the three boxes of berries and grease 
 which were left for the canoe. 
 
 Then his wife sat among the things, and he went up to the house 
 and told his mother to call her up. Immediatel}^ his mother went 
 down. She saw nothing there. There was only a cloud among the 
 boxes. Then she went up and said to her son: "I saw nothing there. 
 Only a cloud was there resting upon the things." He said to his 
 mother: "That is she." 
 
 Again she went down, and she called her up. The cloud came up 
 after her. The cloud went near the place where her husband sat. 
 They wanted to see her. A great crowd awaited her. By and by he 
 said to his wife: "Take off your hat." Then she told her husband to 
 take it o-ff, and he took it off. He put it behind himself. There the 
 cloud lay. A wonderful creature sat where it had been. She was 
 pretty, like a daughter of the supernatural beings. The ones the}^ 
 had wanted him to marry looked in at her and wept as they did so. 
 
 And, after he had had his wife for a while, a whitish sea otter came 
 
8WANT0N] HAIDA TEXTS AND MYTHS 245 
 
 swimming in front of the town. After they had shot at it for a while 
 he also launched his canoe. He shot at it with his arrows. He shot 
 it in the end of the tail.'" After it had flopped about there for some 
 time he got it into his canoe. He came home. Then he skinned it. 
 
 There were spots of blood upon it. On account of these his wife 
 washed it. After she had done this for a while she slipped seaward 
 upon it. When the water was as high as her knees a killer whale 
 went away with her l)l()wing. She was stuck between its tins. Killer 
 whales went out to sea with her in a crowd. 
 
 He got into a canoe and went after his wife. They disappeared 
 under the water in front of him. Then he came back and went crying 
 around the town. By and by he questioned an old man who lived at 
 one end of the town. " What supernatural being is it that took away 
 m}' wife?" he asked of him. "Supernatural-being-always-in-the- 
 cradle took your wife awa3\" 
 
 Then he gave him all sorts of things. He gave him all kinds of 
 things that would be useful to him. "Now, chief, I will let you have 
 my canoe. I will go with you. 1 will stand at the end of the trail, and 
 you shall get your wife," he said to him. 
 
 He lent him his short canoe which lay outside. "Raise it, chief. 
 Burn the bottom of it. Take twisted cedar limbs, Indian tolnu'co, and 
 tallow." Then he did as directed. 
 
 When it was a tine day he went to him, but he said it was a })ad day. 
 One da}^, when it was cloud}^, he went to him not expecting anj'thing. 
 He sat outside with his mat over his shoulder. He also had on his hat. 
 " It is a good daj' , chief. When we come to the middle of the sea the 
 sunshine will be upon us only." Then he launched the canoe. He got 
 in the stern of his canoe. Immediatel}' the}" set oti*. 
 
 After the}^ had gone on for a while the sunshine came out, as he 
 had said. Then the old man said to him: "Look for a kelp with two 
 heads." And they came to one. "Now fasten [the canoe and leave] 
 me right here. This is his trail." 
 
 Then he gave him directions. "Right in the trail at the end of the 
 town Heron always repairs a canoe. He never lets a strange super- 
 natural being pass in. When he shouts, quickly put Indian tobacco 
 into his mouth. Also give him twisted cedar lim))s. Then he will 
 conceal 3'ou." 
 
 And he went down upon the kelp. He went along for a while upon 
 a trail in which were footprints and heard the sound of a hammer. 
 And he came to him. After he had looked at him for a while he 
 shouted. Then he put tobacco into his mouth. He also gave him 
 twisted cedar branches. Now he put him into his mouth. 
 
 Then the town people canie to him in a crowd. '' \\'liy did you 
 shout like that?"' "I cried out because my awl slipped." Then the>' 
 
246 TiFREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 said to him: " No; you smell of human beings." The)' hunted about 
 him. They did not tind him. They went home from him. 
 
 Then he took him out and gave him directions. " Supernatural- 
 being-always-in-the-cradlc took your wife. His three-headed house 
 pole " is always on the w^atch. Hide 3^ourself from it. Did j'ou l)rino- 
 tallow?" And he said to him "Yes." "Two persons covered with 
 sores will come to get wood. Make their skins well. Rub the tallow 
 on them." 
 
 He went back of the houses. After he had sat there for a while 
 they came to him. The}'^ called out to him. " Do not tickle us by 
 looking at us," said they to him, and the}^ told him to come out to 
 them. Then he went to them. And he rubbed the tallow upon them 
 and healed their scabs. 
 
 Then they said to him: " To-day they are going to put tins upon 
 your wife. That is why we came after firewood. When it is evening, 
 and we go after water we will cause the strings of our buckets to 
 break. We will let the water run into the fire. Go and get your 
 wife quickly in the midst of the steam. So the}- spoke to him. 
 
 As soon as evening came the}' came after water with two large 
 buckets. He met them there, and they said to him: " Prepare your- 
 self." And, when they went in, he looked through the doorway and 
 saw that his wife had tears on her cheeks. They had Supernatural- 
 being-always-in-a-cradle, the one who married her, hung up as if in a 
 cradle. 
 
 When they got in near the tire, and on each side of it, with the 
 water the bucket strings were broken. While the house was tilled 
 with steam, he went in quickly and got his wife. Then he put her 
 under his arm and ran away with her. The house pole heads shouted: 
 " He-who-got-supernatural-power-from-his-little-tinger has taken his 
 wife back." 
 
 At once they pursued him. They ran after him in a great crowd. 
 Supernatural-being-always-in-the-cradle ran after them crying. He 
 came with his wife to the old man. Then he again put them into his 
 mouth. When the crowd came to him they asked him: "Old man, 
 did not He-who-got-supernatuial-power-from-his-little-finger pass by 
 upon this" trail? He has taken his wife back." Then he said: "1 
 felt nothing." And they hunted about a little farther. When they 
 found nothing they asked him again: " Did not you feel anything upon 
 it?" "No," he said. Then they said to him: "You smell of a human 
 being." And they pushed him down. They felt all over him. Then 
 he said: "You make me tired by your handling. You ])etter stop 
 searching me." Then they went home from him. 
 
 And afterward he took them out. And he said: "Go along care- 
 fully with 3'our wife upon this trail." Then they went along the 
 trail. After they had gone along for a while they came to the place 
 
swANTONl IIAIDA TKXT!^ AND MYTHS '24 i 
 
 where the old iiKin \va>. They ^ot in with liiiii and started oil'. After 
 they liad <;<)ne on a whiU', longcM- he eaine with her to the town. Ih' 
 had jjiot his wifei hack, and he sta^'cd there with her always. 
 
 I TIr' f<jllo\viiif,' cxcelk-ru vt-rsioii of this story wius obUiiiUMl by IToft-ssor Hoas from (liurlic K'leiislmw. 
 chief of the StA'stu.s, a Miussot fiiiiiily.] 
 
 In the viUai'-e T'l [on the we.st coast of (h'aliain island) there was 
 a hoy who lived with his j^randniother. His parents were dead. 
 ^^'hile he was still livinj,^ in his little house with his grandmother, he 
 used to make wands with a little shell knife. While doing so he ran 
 a splint under his tinoer nail, which made his Hnger swell to an enor- 
 mous size. Therefore he received the name SLEg.otsw-.a'noe. 
 
 One day the boy met a crane whose beak was broken. He carved a 
 new beak for him out of wood. The}' were living in the last house of 
 the villa«i('. lie had ten uncles who were all chiefs. One of his 
 uncles had a 'uoy who was sick all the time. Now, the boy who had 
 healed the crane, took a small mat, which he tied round his waist like a 
 sliaman's apron. He made a I'attle of cockleshell and carved a sha- 
 man's wand for his own use. He tried to imitate the shamans who 
 were trying to heal his cousin. One day the youth went to his uncle's 
 house, which was full of people. He looked into it and saw a bone 
 sticking in his sick cousin's side. A black man was standing on each 
 side of the door. The\' were the porpoises. The boy thought: '" U I 
 urn able to remoNc that bone my cousin will recover." The two black 
 men said at once: "This bo}' says a bone is in the sick boy's side, and 
 that he is al)le to pull it out." Then the people laughed at him, but 
 tliey allowed him to try. The crane had given him a shaman's powers, 
 although he did not know it. Then he pulled out the bone, and his 
 cousin arose, healed and W(dl. Then h(^ put it back again, and he was 
 sick again. Now the l)oy returned to his house. He said to his 
 grandmother: "I am able to sa\e my <'()usin." She struck him, say- 
 ing: '' Don't say so, else they will pimish you." Hut he was able to 
 see the bone in his cousin's side, although nobody else was able to dis- 
 cover it. 
 
 Now the chief sent for his nephew. One of his slaves went to call 
 him. Then his grandmother said: "Surely, the chief is going to kill 
 us." Then the boy took his mat apron, his rattle, and his waii<l and 
 went to his uncle's house. There were many shamans inside, lie 
 went around the tire, kcM'ping th<> fireplace to his left. Then he pulled 
 the bone out of his cousin's body, blew upon him, while the people were 
 l»eating time, and the sick boy recovered. Then he put it in again, 
 ajul he felt sick again. The sick boy said that he had felt better for a 
 little while, but that he was sick again. The other .shamans tried again 
 to cure him, but they were una))le to do so. Then the sick boy asked 
 them to send once more for his cousin. They sent foi- him, and. when 
 he came, they otfered him all kinds of piopeity, hut he refused it. 
 
248 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 But the two porpoises knew his thoughts, and said: " Lk'anqeos'g.a'noe 
 (= Jumping--on-one-Ieg, name of the poor boy) wishes to have the para- 
 phernalia which his father wore when dancing." His uncle promised 
 to give them to him. Then he pulled out the bone and healed his 
 cousin. 
 
 Now he wore a beautiful apron instead of his mat apron; he used a 
 wooden rattle instead of his shell rattle, and a bone wand instead of 
 his wooden wand. Now he was a great shaman. 
 
 After some time he heard about a great chief whose name was 
 T'eckoa'naye. He wished to visit him. He had a beautiful daughter 
 whom all the chiefs desired to marry, but he did not accept them. He 
 killed all her suitors. He invited them to a meal and made them sit 
 down near the fire. Then he put four stones into his fire, and, when 
 they were red-hot, he put them into a dish. Then he made them swal- 
 low the stones. 
 
 Now, SLEg.otsg.a'noe intended to marry this girl. Before he went 
 there the crane visited him. He gave him a medicine which caused 
 water to gather in his mouth so that it cooled the stones. When he 
 reached the chief's house he chewed this medicine and was able to 
 swallow the stones without any injur3\ 
 
 He came to a place where there were rock slides all the time. Then 
 he chewed a medicine called xu'ntsd'ala, and he came to a place near 
 Skidegate. Then he took his strap of mountain-goat wool. He threw 
 it over Skidegate straits and stepped across it, using it as a bridge. 
 Then he threw it down once more, and thus reached her house. He 
 thought: "1 wish the girl would come outside to-night." 
 
 Then she went out of the house and sat down on the beach to defe- 
 cate. The boy assumed the shape of a burl, which lay on the beach 
 in front of the house. The girl said to her slave: "Carrj^ the burl 
 into the house," because she wished her father to make a hook from 
 it. The slave carried it home and told the chief that his daughter 
 wished him to make a hook out of the wood. Then the chief asked 
 for his ax, intending to split the wood. When he hit it his ax broke. 
 Then the chief was sad. He took another ax, but it broke also. Then 
 he threw the wood into the fire. 
 
 In the evening the chiefs daughter retired to her room, which was 
 separated from the main room Ij}^ a large plank. When the wood was 
 burned the boy in the shape of ashes flew into the girl's room. There 
 he assumed his human shape. She asked him: "Who are you? I 
 want to marry no one but SLEg.otsg.a'noe." Then he replied: "I am 
 SLEg.otsg.fi'noe." Then she was glad and allowed him to lie down with 
 her. They talked all night. Earl}' the next morning the chief rose. 
 He spat and he thought: "Who is talking to my daughter? I don't 
 want anyone to ])ecome my son-in-law except SLEg.otsg.a'noe." Then 
 his daughter shouted: "He has arrived!" Then the old chief was glad. 
 
swANTON] JIAIDA TKXTS AND MYTHS 24U 
 
 lie spread iimts on the lloor of tlie house and put four stones into the 
 lire. When the stones w(M-e hot he took a dish and ordered his shives 
 to put the stones into the dish. Tiiev placed it })efore the youno- man, 
 who sat down on the mat. Then the j^irl said: *"You al\va3's tr^' to 
 kill 111}' suitors hy means of the red-hot stones." The youth chewed 
 the medicine which he had received from the crane and rubbed his 
 body with it. Then he took the stones up in a ladle and swallowed 
 them one after the other. They fell right through his bod}'. The 
 floor of the house was made of stone, and the stones broke it. The 
 young man was not dead. Then they fed him with salmon and berries. 
 
 On the following day the chief said to his daughter: "There is a 
 devilfish at the point of land just beyond our village, 1 have tried 
 often to kill it, but I can not do so. Tell your husband to try to kill 
 it." The young man started in his canoe, and reached the place where 
 th(> devilKsh was living. Four times he chewed his medicine and 
 rul)l)ed it over his body. Then he threw his harpoon at the (\ve of 
 the devilfish. As soon as he had done so he fainted, and the monster 
 swallowed him. But he was not dead. He merely thought: "I wish 
 your stomach would burst," and at once the stomach of the devilfish 
 burst, and it was dead. The bones of man}- people were inside. Thej^ 
 dropped to the ground when the monster died. Those who had been 
 killed recently were still partU' covered with flesh, while those who 
 had been killecl long ago were only bones. He chewed some of his 
 medicine and spat on the remains. Thus he resuscitated them. He 
 took the devilfish and carried it to his father-in-law. He threw it 
 down in front of the hous«>. It was so heavy that the li<)us(> almost 
 fell down. 
 
 On the. following morning the, chief said to his daughter: "Tiiere 
 is a tree not far from here. Let your husband go and fetcii its hark." 
 The young man took his stone ax and went to the tree. Then he saw 
 that the bark was sliding up and down all the time. Again he chewed 
 his medicine. Then he spat at the tree three times. Now he struck 
 it with his ax. He fainted right away. When he recovered his senses 
 he found that he was inside the tree. Then he only thought: " I wish 
 the tree would break." At once the tree l)urst, and with him the 
 bones of many people which the tree had killed fell to the ground. 
 He resuscitated them. Then he took the bark and carried it to the 
 house. He thi-ew it down in front of the house and almost destroyed it. 
 
 Then his father-in-hnv was very sad because he coidd not overcome 
 his son-in-law. He did not s})eak a word. On the following day he 
 said: '"(lO and cut some alder wood for my lire." He gave him an 
 ax, and the young man went. As soon as he struck the ald«'r he 
 fainted. When he recovered his senses he found that he was inside 
 the tree. Again he thought: '" I wish the tree would burst," and he 
 himself and many p(>op]e whom it had Uilled came out of it. lie 
 
250 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 resuscitated them. Hhmi he took one-half of th(^ tree on his shoulder 
 and carried it home. 
 
 On the following- mornino- the chief said to his daughter: ''Let 3'our 
 husband catch the sea otter which lives not far from here." He g-ave 
 him a harpoon. Then the .young man went out. Soon he reached a 
 ave in which the sea otter was living. He chewed the medicine and 
 rubbed his body four times. Then he threw his harpoon. He fainted 
 right awa3% When he recovered his senses he found that he was in 
 the stomach of the sea otter, and he only thought: ''I wish it would 
 burst," and the sea otter's stomach burst, and with him the bones of 
 many people dropped out, whom he resuscitated. 
 
 The old chief had not been al)le to overcome SLEg.otsg.a'noe. After 
 a while the latter became homesick. He lay down and did not sa}'^ a 
 word. Then the old chief asked his daughter: '•Wlw is your hus- 
 band sad?" She replied: "He is homesick. He wishes to return to 
 T'l." "Hm!" replied the chief . After a while he continued: "Take 
 my large canoe and accompany him to his home." The young man 
 went out to look for the canoe, but he could not lind it. He onl}- 
 saw an old rotten ti'ee with long i-oots. When he returned to the 
 house, the .old man asked: ""Did 3^ou find my canoe T' "No,"' the 
 young man replied, "we have only seen an old rotten tree." "Thafs 
 it, that's it!" said the old man. They returned, but when they 
 reached the place they could not find the canoe. They saw nothing 
 but an old rotten tree. They returned to the house; and, when they 
 informed the old chief that they had not been able to tind the canoe, 
 he told them: "When 3'ou reach the tree again, say, 'Go into the 
 water.'" The}' turned back, and, on reaching the tree, said: "Go 
 into the water, canoe of my father," At once it was transformed 
 into a large canoe. It was full of geese (x"It) which were crying all 
 the time. They were the oarsmen. The old chief gave them vast 
 quantities of provisions, and they started, the geese paddling the 
 canoe. 
 
 During all this time the youth's linger was very thick and sore. In 
 the evening the}^ camped. While they were asleep a great many 
 spirits which the crane had held captive in his linger b}- means of 
 sorcery escaped, killed his wife, and scattered over the whole world. 
 From that time the whole country of the Haida has been tilled with 
 spirits. Then the bo}' said: "Future generations shall always see the 
 spirits which were living in my finger." SLKg.otsg.a'noe traveled 
 on, and nobody knew what became of him. If he had not visited 
 the old chief, he (the lattei') would still continue to kill people. 
 
 This is a pojxilar story known both at Skidegate and IVIas^iot. A version obtained 
 ])y Professor Hoasfroni tJharhe KchMisiiaw at !\hisset is appended to the story I myself 
 obtained. It differs from tiiat in several interesting particulars. That two such 
 
SWANTON] JIAIDA TKXTS AND MYTHS 251 
 
 distant i><)int.s as Massct ami Skfdaiis slionld Ix' coinliiiicil in (ino niytii stn-nis ratin-r 
 sinj^ular. The llaida eciuivalcnt <>f 1 h'-u iKi-jiut-sniicrnatutal-puwor-froMi-his-littlf- 
 linjrtT is Si/)'tj.ot-sg.a'ium.wa-i. 
 
 ' The native name for Masset. 
 
 - As in the story of Sacred-one-stamling-aiid-niovin;;, note 25. 
 
 ^Said to be "the jjreatest ones who jjjot power from what they heard." Compare 
 story of Snpernatural-beinfi;-who-went-naked, note 82. 
 
 ^Chan<:inf:j them into fine articles. 
 
 ■"' Wliile they were watching? to see him enter thnniirli tlu' doorway he came out 
 of the ground. 
 
 ''See the story of He who lumted l)irds in his father's village, note 7. 
 
 "Or ^Master Canoe-builder. 
 
 '*This seems to mean that they went of themselves. 
 
 "The creek next north of Telel on the east coast of Craham island. 
 
 '"See second version. 
 
 " At this point the two women appear to resolve themselves into (me. 
 
 '-'That is, the burning alder. 
 
 '■'The stick used in getting dcvillisli is made (jf liemlock and has asharp, lient i)oint 
 to pull up rocks and stones. 
 
 " The ligaments by means of which these bivalves close their shells are called in 
 Haida "eyes." 
 
 '•'This was the way that supernatural beings lighted their fires. 
 
 ""'Owing to the destruction of his hostile supernatural powers. 
 
 '• .My interpreter added that, while they were encamped near Cumshewa point 
 during this journey, Ile-who-got-power-from-his-little-fingerawoke in the night and 
 found his wife gone. .She had been lying next to the fire. For this reason, when 
 pi-ople lamp, they now place the women next to the wall. 
 
 "*That its blood might not injure the fur. 
 
 '■'Great llaida chiefs often had two or three of these "watchmen" on the tops of 
 
 tlleir bouse linlfs. 
 
252 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Laguadji'na or Lg.ana"ogana 
 
 [Told by Walter McGregor of the Sea-lion-town people] 
 
 He and his wife were the onl}- two in the town. An eel had destroyed 
 the town people. A big dog also sta3^ed w^th them. Her husband 
 w ent fishing and always stopped at a fishing ground right in front of 
 the town. In his absence his wife went digging spruce roots, and the 
 dog always went with her. When her husband came home she 
 steamed a lot of halibut for him, putting it in a big tra}". And he sat 
 above it. And, when he began to eat, his wife looked toward the 
 door. She was afraid to look at him. When her husband went fish- 
 ing again she did the same thing. 
 
 One day, as she bent down to dig roots, something startled her b}' 
 touching her buttocks. She looked toward it. Lo! he (the dog) came 
 to her, and she cried hard. And, when her husband again came from 
 fishing, she steamed food for him again, set it before him, and turned 
 round toward the door. Shortly she became pregnant. 
 
 One day, while her husband was out fishing, she gave birth. She 
 gave birth to a dog. A second one came forth and another. It went 
 on this way until there were nine. The middle one always showed its 
 teeth. That was the one that was going to be brave. The youngest 
 came forth with medicine in its mouth. Last of all a ])itch came forth. 
 Counting that one there were ten. 
 
 Then her heart was not strong enough to kill them, and she put 
 grass into the cellar and put them into it together. And, when her 
 husband came home, she did not look as if anything had happened. 
 And next day, when her husband went fishing, she again went to dig 
 roots. 
 
 As soon as she had gone out from the house, a noise arose inside of 
 it. They were wrestling with each other there. The bitch was talking. 
 Then she went back. She peeped in at the door. Upon a pole in the 
 rear of the house hung their skins. In another place they were plaj'- 
 ing with one another. And, when she made a noise with the door, they 
 ((uickly took down their clothing. In a short time they were lying 
 near the fire with their feet drawn together. Then she put them into 
 the cellar again. 
 
 And, when her husband came home, he asked her: "My child's 
 mother, what made the noise in this townr' • "The dog was playing. 
 He was running over the floor planks." 
 
swANToN) HAIDA TEXTS AND MYTHS 253 
 
 Next da}' liei" husbaiul jioain w(>nt tishino-. Afterward she wi'iit after 
 roots again. No sooner had she got out than a noise arose inside of 
 the house. At that time she did not return so soon. Then she 
 gathered a (luantity of dr}- tirewood and looked in again. Again the 
 skins hung upon the poU' in the rear of the house. And, when she 
 made a noise with the door again, they went over quiekly and pulled 
 their skins down. They lay around the tire. And again she put them 
 into the cellar. When I.iAguadji'na came home again he asked her: 
 "My child's mother, what made the noise in the town?" "The dog 
 was playing with himself and made a noise on the floor planks." 
 
 When he went fishing again, the dog lay on the opposite side of the 
 tire. Then she threw a stone at him and said to him: "Who does not 
 get wood for the mother of his children?" And he got up. He 
 shook himself and went out. Then there was a noise ))ehind the 
 house, and she looked at him between the house planks. One with a 
 big knot of hair which fell beloAV his l)uttocks and a striped skin rolled 
 the firewood about. After the noise had gone on for a while outside, 
 he came in. He shook himself and la}' down again on the opposite 
 si(l(> of the fire. 
 
 When her husband came home he asked her: "Where did that good 
 firewood come from? " " Why, that is [from a treej which fell behind 
 us and which 1 rolled out to an open place." 
 
 Next day her husband went fishing again, and she went after roots, 
 rl ust before she went out, she put wood on the tire. Soon after she 
 went out a noise arose in the house. Then she crept quietly thither. 
 She had shut the door to easily. When she looked in [she saw that] 
 the skins were again hung in the rear of the house. They were 
 pushing each other about. 
 
 After she had looked for a while the}' pushed each other toward 
 the corner, and she ran in quickly. She gathered the skins together 
 ([uickly and put them into the fire. At once they burned up. Then 
 they sat in a row on the other side from her. One among them was 
 a woman. 
 
 Then she said to them: "My children, when your father comes home 
 and eats, do not look toward him. After he is through eating I will 
 let you eat also. People never look him in the face." 
 
 Then Sawall'xa ran out. His father was fishing seaward. He said, 
 "Ho hu'-u-u-u hu.'" The more his mother tried to stop him, the 
 more he shouted. When he (her husband) came home she again 
 steamed food for him. After she had laid it before him she turned 
 her face from him toward the door. Before he had eaten Sawall'xa 
 arose, picked up a fat piece from the edge of a split fish, and stood 
 around eating it. After he had finished it, he picked up another. 
 When he had finished that as well he pusiied away the tray. 
 
254 BUREAU OF AMERICAN ETHNOLOGY [bull. ."9 
 
 And he called to hi.s wife: "My child's mother, bring my cape to 
 me." Then she brought it to him, and he put it on. Then he called 
 for the eldest: '"'Come here, my child, while I sing a song for you." 
 Then he went to him. After he had sung for a while he pulled him 
 closer to his breast. He was as one who has gone to sleep. " My 
 child is asleep. Let me la}" him down." 
 
 And he called for another. He also went to him, and, after he had 
 sung for him for a while, he pulled him close to himself. He acted 
 like the other. " My child is asleep." 
 
 After he had done this for a while, he got through with eight. 
 Then he called the last one, who had medicine in his mouth. After he 
 had sung to him for a while and pulled him closer to himself, he spit 
 the medicine upon his chest. Something sharp, like glass, fell from 
 him and stuck into the floor planks. Then he brought the back of 
 his cloak round in front. And, after he had sung for him again and 
 pulled him closer to himself, he again spat medicine upon his breast. 
 From that also the needles fell oti'." 
 
 Now he became angry with him, and he was pushing him toward- 
 his whetstone, which stood on edge in the rear of the house pointing 
 toward the fire. When he touched it, it ground the skin off of his 
 side. He put the medicine upon his palms and rubbed it upon him- 
 self, and it became well. After they had wrestled for a while he 
 threw his father down there. It ground away, and he was ground to 
 pieces. He killed his father quickl3^ 
 
 Then he went to his elder brothers, who were l^^ing about, laid them 
 together, and spit medicine upon them. They all got up. [Each 
 said] ''I guess I must have been sleeping here." All got up, and 
 they continued to live in that house. 
 
 Their names are as follows: The eldest was called G.osg.aL.e'kIa; 
 [the next] He-whose-skin-is-of-white-rock, the next one, The-left- 
 handed. He was a brave fellow. He who was full of mischief was 
 named Sawall'xa, and one was called Lg.ana'"'o. He who had medi- 
 cine in his mouth was called La'ga-na'ciati.'' 
 
 Then they asked their mother: '"Say! mother, why is this town 
 empty?" "My child, a supernatural being at the south end of the 
 island destroyed your uncles. Since then it has remained this wa3^" 
 Then they said to each other: "To-morrow we will go and look at it." 
 And next day they went and looked at it. It lived in a cave. In front 
 of it was a pile of human bones. The}^ looked and went awa3\ 
 
 Then they made something with which to kill it. All nine twisted 
 cedar limbs. Afterward thc}^ spliced them. And then they twisted 
 them together. They made it long. It was also stout. Next day 
 the}' went to it. When they arrived they strangled their sister and 
 fastened her on the end of a pole. They used her as bait. They set 
 
swANTuM HAIDA TEXTS AND MYTHS 255 
 
 the snare in front of its den. Aftei- tliey had held their sistei" in front 
 of it for a while, it eame out, and they drew her out before it. 
 
 When the snare was even with its middle they })ulled it up. They 
 also pulled in their sister quickly and spit medicine upon her. At 
 once their sister seized the end of the rope. After they had pulled 
 against it for a while and began to be pulled down on top of each other 
 the cord ))roke, and the\' fell backward in a heap. Then they went 
 honu". 
 
 .Vnd after they had thought for a while what they could usi; with 
 which to catch it they began digging roots. They traveled around 
 upon tlu^ island of (xAsq".* Upon it they got roots. And they also 
 twisted those. When the rope was long, they went to it again. They 
 again used their sister as l)ait. Again .they put the snare in front of 
 it. When it put its head through, th(\v slipped the knot down to its 
 middle. Again they i)ulled their sister in quickly, again they spat med- 
 icine upon her, and again she seized the end of the rope. After they 
 had been pulled down many times, as they held this, it broke, and they 
 f(>ll backward in a heap. Then they went away again. 
 
 And they took dry strings lying upon the beach. As they went 
 around the island they carried them along. After that they spliced 
 them. At once the}' twisted them. When it (the rope) became long, 
 they went over there again. Again they used their sister as bait. 
 ^^'llen that also broke, they gave it up. Nothing was left that they 
 could use. 
 
 And, after they had lived there for a while, a ^\;ren chirped in the 
 corner of the house. It said ''(luda'dixa-i" ('"sinews").' Then they 
 felt strange about what it said, and all made blunt-pointed arrows and 
 bows. Then they began traN'eling about upon the island. Each kept 
 coming in with three or four [wrensj. At once their sister pulled out 
 the sinews, after which they twisted them together. It was slender, 
 
 ^^'hen til is was long they went to it again. They set the snare 
 in front of it. Again they used their sister as bait. When he again 
 came out they slipped the knot over him. They pulled their sister 
 away quickly and spit medicine upon her. At once she was pulling 
 along with them. All pulled ui)on it. It stretched out smaller. But 
 when it touched the face of a rock, that fell over. They were saying: 
 "Think yourself wren sinews."" 
 
 After they had pulled at it for a while, something cracked at the 
 bottom of the island, and they pulled it up. They cut its ))elly open. 
 They cut human bones out. Then they laid the liones together. If 
 one part were missing, they liroke oti' pieces of old limbs of trees and 
 put them in instead. Inunediately lil'ga-na'qati spit upon it. And they 
 said to tliein: '' Go to the places where you used to live." They killed 
 him. and th(>y went home. That was Su])ernatural-eel. they sa\'. 
 
2r)(» lUUKM OK \MKKl«'AN K I'll N (>1.( Hi V |mii,J» 
 
 Ami, at'ttM' (lu\v liail I'ivimI iIumt fur :i \vliiU>, tlu'ii- sis(<>r hocamo 
 iiUMistriumt l\>r tlu' lirst {\uu\ \\\ aiul l>y |(lu>v lu>aiHll sonu> oiu> talk- 
 iuL;- to thoii- sislor. TIh-v tliil iml know who it was that talUiMl. Ami 
 aL^aiii soiiu> oiu> talkod to their sistiM'. I'htMi th(\\ |)ut pilch on thi> 
 mat. Aiul a^aiii sohh> oiu> was talking; with thi>ii- sistor. In th«> 
 inoi'nino- thov l)alh(>il in the s(>a.' When ihrv camo in I'l-oin it, th(M-i> 
 were spots t>r pitch on {\\o sitlo of hini\\ht)was misrhicx ous. 'IMuMi 
 thcv pushtnl him fi-i)m one ti> anothtM'. Thcv laiiiiiicil at him.' 
 
 ThtMi their moth(«r suid (o ihtMii: ■' 1 uiu^ss th(>v ai-t> laiiohino- 
 horausi> the l>juurt«i-.a's head is _«iH)in_«i- to ht> himii up in front of ihc'w 
 nuMistniant sister." '■' At oiiei^ tlu>v intpiiretl of an olil man who li\e(l 
 at tme tMui o\' tht> ti>wii. 'Plu>v asked al)out th(> thino- thtMr nu)thef 
 spok(M>f. .\nii theyua\*' I'iin I w isted einlar Iiml)s. They alst) o-n\o 
 him strohii' homvs to make i^imU'ts out of ami Indian tohaeeo. lie told 
 tluMU Nvhert> its plaee was. I Untold them that it slept tliert\ and he 
 said it was i>asy \o approach it. 
 
 limui'diattdy they l>orri)wed a fast canoi\ Thcv l)oriMwed b'ast 
 rainhow ti'out's "" (.-anoc. TIumi he stood in (luMiiiddK\ ami. when they 
 paddled all tooether. he shot an aiTow |forward|. 1( fell into the 
 water alui^ast oi' the middh> o\' tht> canoe. Then they also lu)iTow(>d 
 Steel head's i'an(>t\ and, ;is h(> shot an arrow, llu>y paddhnl. It fcdl 
 m^ar the stern oi the canoe. r>ut still they did not think it was 
 fast iMiouiih- 
 
 Then they also horrowcd dcllylish's c;ino(\ It had a stern at eai-h 
 end. They eould pull it either way. It was not i^ood looking-. Hut 
 tlu>y l)orrowetl it. He .said: "\ will >;■*> aK)no- with yi>u.'" They 
 hniiuHl tlu> hottom o\' it. Then they put it into tln> water. One 
 siiioil in ll>e middle and he (the j(dlylish) stuck in his tentacles far otV. 
 ^^■hen they used their paddh^s lu> shot an arrow. It fell far hack in 
 their wake. 
 
 Then they pulled it up and pref^ared ti» ii\» in it. TrtvsiMitly, when it 
 was snu)t>th at sea, they went io th(> old uian. lie was llen)n, Ihev 
 ■say. 'Mt is a line day" |they said]. .Vnd lu> said to them: " N\), 
 I)ra\ e men, it is a had day." 
 
 Hy and hy tlnMc was a fo«^^y morning-. The mist was falling' on the 
 watei-. Then hi' wiMit to them. llt> sat outside. "Launch y«)ur 
 canoe. It is a Wuc ilay. .\t noon tlu> nust will melt away under the 
 suushint"." Then he Li;n *' tluMU dirci-tions. •"NN'Iumi it sK>(«ps phos- 
 phonvscent liiiht shines in its eyi>s. TIumi i^o to it. When tluMc is no 
 phosphorescent lioht in its »>y(vs >.\o not i:t» to it." 
 
 Then they started oil'. .Vfter tlu>y had ooue alono- for a while |they| 
 saw the [)hosphorescent lioht in its i>yes. riu\v had blue hellelH)re and 
 urine, which they had let rot, in their canoe. They took its hair into 
 their canoe ni»iselessly. rresiMitly llu>y cut oil its heail ai\d put it in. 
 
'^^■^^■f'^l IIAIKA IKXIS AM) MV'IMS 'if)? 
 
 .Ir||\|i>|| shl.U lli> l.iiliMlr. iiilo (hr |;,„,|. '11,,. if |);i(|r||c> ||„.y also 
 
 plird t(>^r,.||icr. l'ti(l< r (liiii- how Hiccunctil (lowed so fust as to make 
 
 • lacks I ill llic sr!i|. Inio it llicy poiiicd I he l)|ii<> licllcbon' jind urine. 
 On I 111' olli. r-idc I lie ciirieiif al-o cijifkcd iNelf l»y its imnHH^'c. They 
 Iniilcd that in (lir >;iiiic wa\ . At once lli<-y were in fvoui of (lie town. 
 Ill a short lime (hey hiid him^' il-^ liejid ii|) in Cronl (.(' I heir Histor. 
 liOii;^ hair lmn«4- d<»\\M Iroiii it. 
 
 \ex( day some one cm me sin^iiiM- (,ii( of the occmii." lie hiid :i cane. 
 It was i-ed. lie cMiiie in (■ron( of (he (own and s(ood (hriv. -(iivc 
 me my son's head or I will (ip over yoiii' (ovsri."" he said.'' Then (wo 
 ran <|uiekly over lo the oh! man. --Old man, wlia( Mliali we <lo^ lie 
 siiys lie will ii|)-et (he ((.uii." ••.\r(er \oii have ^roiic (olheendol 
 (he (own. cover i( w ilh hard \\hi(e s(oiie>. (.'ovei- i( from l)o((om to (op," 
 lnimedia(e|y (hey nm o\,-i- and difl so. And aj^-ain he said: "(iive 
 iiic my -on- lie;i<l or I will iip>e( (he (own." Then Sawairxa said: 
 ••Tip it ovei." Mr struck (he end of (he (own wi(li (he red (hiri<: he, 
 
 hehl. lns(eMd of tallili- it s,,iinde.| like ;, diiuii. 11.- -(riM'k \\ ill 
 fr..ii( and from ahove. |',iit i( o, dy -oiiiide.l like;, drum, 'j'hen he, 
 ^ave i( lip mikI v\en( ou( lo >ea. lie \aiii>li<d into (he ocejin. 
 
 Ne,\( day he aj/ain ciime sin|»ine- some son^s. .Vfter him came ;i 
 crowd of red thiiies. Those were M(!iis, they say. Then (hev \\en( 
 
 • piicklv (o (he (»ld man and asked him: '* What shall we doT" •'Stesini 
 urine and pour il out t(»ward (hem."" Then (hey did Hs he said, "(five, 
 me my son's head." Then (he Ih^i- came (oward (he house, and they 
 poured uriru! iirouiid upon them. After (hey had killed half of thern 
 he aj^-ain started seawar<l. lie (|i-appeared into (he ocean. 
 
 .\e.\( day he eame a^ain. lie carrieil hi- -(all. Some ol)jec(> (h-w 
 in a crowd after him. Those were si.vas(,( lAl^'-aua,'^ they say. A^ain 
 (hey iiMpiired of (he old man. and he (old them to make hliint arrows. 
 And (hey dill a> direc(ed. When he had -aid ••(Jive me mv son's 
 head." (hey came ipiickly (o (he hou-e>. Then | hey went ou( to them 
 and -lio( them. .Vftei (hev had destroyed half of (hosealso he wentofF. 
 
 The day after (hi- he aj/aiii >an;j -onie -on^rs. lieliind him (he sur- 
 face of the ocean caiiie luirniiie-. A( (lii> (inie (hey ae-ain ran over (o 
 the old man. lie -aid (o (hem (lit. ■•him"): •".Now. luavi' men, 
 nodiine- a( all can l»e done. .Save your-elve> l.y llieh(." .\t once they 
 lied away with his hea<l. The land liiirned afdr (hem. When oik- of 
 them was hunied up, he (hrew it to anolhei-. 'j'hi- went on im(il only 
 he wh(» had medicine in hisiiMUidi was |ef(. When lii> side waspai'dy 
 hiirned he ruhhed (he medicine upon i(. and it heeame a> i( had heen 
 hefore. liy and l»y he (hrew i( (the head) into the (ire. It -((»|»ped 
 there and vveid hack. 
 
 .\f(erward In- s(art<'d alone-. He hunted where lii> hrothers had 
 heen hiii-ned. Then- was no( a -ij/ii of (heir hones (here. .\f(er Im" 
 171:57— No. 2}>-(».') 17 
 
258 HCKKAr OF AMKKKAN KTHNOLOdY [mij. JO 
 
 had gone on for a wliile he caUed to tlic one who was iiii.scliievou.s 
 '"■SawaJrhri' + - •" Hero."' And where it sounded he went. Their 
 bones hiy there all toj>ether. Then he spit medicine upon them. They 
 got up. Eaeh said: "I guess I nmst have slept a long time." Then 
 they went seaward toward the open ground again. 
 
 And they rel)uilt theii- house, which was all burned. They restored 
 their mother and their sister, and again the}' ])egan living there. 
 
 One time [they heard] some one talking to their sister. He was 
 h'ing with her in the morning. That w^as North, the}^ say. When 
 he warmed himself ))efore the tire he warmed only his side. And the 
 one who was full of mischief was surprised at it and })egan making 
 shavings. He dried them. He whittled up pitchwood among them. 
 He put it with the rest. 
 
 One clay, very early, his ))rother-in-law warmed himself. Hestretched 
 his blanket over the tire. Then he also reached over the lire and 
 threw the shavings into it. When it blazed up, he threw himself 
 backward. Lo! his penis struck upon his belly. Then thej- laughed 
 at him. And he said to them: '"You are laughing at me. You will 
 indeed stand against me.""" And next day he went off'. 
 
 Then he hung blackly about the head of the Stikine river. Snow fell 
 from him. Then one went out to look. He was lost. Then another 
 went to look, and he, too, was lost. It went on in this way until all 
 of them had disappeared. Onh' he who had medicine in his mouth 
 was saved. Then he also went to look. 
 
 As he went he saw that his elder brothers had been frozen to death. 
 He, too, got stuck on freezing ice but spit medicine upon himself, 
 and the ice fell from him. He made straight for the black place in 
 the sky. And he arrived. Out of his (North's) anus ice hung. He 
 wet the points of his arrows with medicine and shot the ice. He ran 
 away, and ice fell in the place where he had been. He did the same 
 thing again. Then he went awa3\ 
 
 As he went along he spit medicine upon his elder l)rothers who 
 had been frozen in their tracks. At once they walked along with 
 him. All went along together. 
 
 And, after they had gone along for a while, they came to where a 
 certain person lived. He gave them food, as was usual, and they slept 
 there that night. Then SawalT'xa remained awake. The one to whom 
 they had come in lay in a corner. He got up, tied fine cedar bark 
 upon the end of a stick wdiich hung abov(^ him, and let them breathe 
 on it. Then he went out with it, and SawalT'xa went out after him. 
 Near a rill of water was a piece of cedar full of holes, out of one of 
 which he pulled a plug. Into it he pushed the cedar bark. Sawsilfxa 
 was looking at him. And before him he came in, and he pretended 
 to be asleep. Presently he also came in. 
 
swANTHs] HAIDA TKXTS AND MYTHS 'JT)*.) 
 
 'I'luMi lie, in turn, ]m\ tlu' codar hark to his lircath. And ho wont out, 
 ami Sawah'xa puUod out tho thin^- that had boon stuck in and pushed 
 his in. ThtMi he went to hcd. 'Pho next day. after ho had .oi\<'ii tliciu 
 sonio food, ho took a l)ath. Aftorward ho hooaino sick. Ho said tliat 
 his hack and his hoad wore sick. "I must havc^ (h)no it to niyself." 
 Presently he was (h-ad. That was (Jroatost Wizard. th<"y say. Tlion 
 they went otV. They came to their house. 
 
 Hy and l»y they started travolin«i- ayain. Tliey hunted birds. 'I'hen 
 one disappoaroih It wont on that way until all weic ^one. Ho who 
 had inodioino in his mouth lot himsidf h»' last, lie followed tho foot- 
 ))iints of his older hrothors. When ho saw his older brothers sittino- 
 upon a broad stiunp he did not fetd how he u(»t thcM-o. but he was 
 sitting amonji" them. 
 
 TluMi thoy lnoko their l»ows and arrows in pieces on top of it, and 
 they built a tiiv. And, after they had put thom into it. they lay at onc(» 
 on tho love! jii'ound holow. Then thoy also put thomsolvos into it and 
 stood boh)W.''' It was North who did this to them. Then thoy went 
 homo. They came to their house. 
 
 \\'hen they had traveled about a while after that thoy found a moun- 
 tain of oround hogs. They built a house there and made dead falls'" 
 for them. When cold weather began to come on thoy came out. Thoy 
 made trousers out of ground-hog skins. 
 
 And, after thoy got back there, the next to the young«>st coidd not 
 cat<di any ground hogs in his dead falls. He did not kill even one. 
 And, when thoy went home, he refused to go. Eaeii gave him tw^o. 
 He refused thom. Each offered to give him five. He also refused 
 those. Then they loft him. 
 
 After he iiad lived there for a while a woman came to him one night 
 and lay down, and he married her. Then she asked him why he did 
 not sucocmhI in taking thom in dead falls, and he said to her: "l cotdd 
 in no way get them." '" To-mon'ow make ten" [she said]. And next 
 day he did as he was directed. The day after he went out to look at 
 them. Ten ground hogs were in them. 
 
 And, after ho had done this for a whil(>. he had many, and early 
 one morning he went to see them. Then a whiti->h one went in Ix'fore 
 him. His wife told him not to i)ut a dead fall near it. Then he 
 longed for it and set one in front (d" it. The \('iy next day it f(dl on 
 it. -Vnd he feait'il his wife and hung it on the outride of the house. 
 
 Hut. e\('ii from where his wife sat, |sho said|: "".My mother >ays. 
 •Ala-: my child."" .\t once she started otf. Uv tried to hold his 
 wife. He <-ould not. When she got to the door she said: "Come 
 to life again." Innn.-diately llicy bcuan running oil' in a ci'owd. He 
 tried to clu)> them, and lie tried to Mop tlicni at the door. He <'<Mdd 
 not accomplish that, either, 'i'hen lie went along among them. .Vfter 
 
'2^'^"^ i;i KKM (»l' AMKKU'VN K I'll NiM.« Hi V 1biii..-.> 
 
 lu> liiul tollowiHl liis wito iiIoiil;' 1u> wiMit in ;il tlu> s;uiu> \Ancc wIumo slio 
 wi'iU in. 
 
 TluMi \\c stavinl with his \vit\> thiM>> M^nin. 'V\\v\ Itfouuht in mU 
 kii)ds ot" tliiiius. iiiuoiii:' thom Iklio'iikimAn.' Aiul. :il"lrr il hoy-nn to 
 snow, th(>y wont to IhhI. At'tt>r they h;ul lain in Ucd t'or :i K>nii- tiiin> 
 dav oaiiio. Ilo stood at tho door outsido and shoutinl "Paylioht j ."" 
 Thov jiunpoil uj) without tho things thi\v usod t'or Idankfts. •• \\ hat is 
 it dayliijht from ^ Is it dayliiilit from t\\v Iklio'nkun.vn '""' thrv asktnl 
 «'ai'h othof. Thov looked at tho snow ami wont to hod ayain. At'tor 
 ho had saiil this twioo ho iia\ o it uy and wont to \h\\ also. 
 
 Bv and hv, w hon tho snow intdtink thov put on tholf skins, and thov 
 hoo-an l>rinoii\o- in i"t>ots. llo. also. wtMit with [\\cu\. Trt'stMitly ont» 
 oallod out •■ l\H>plo art^ ooniinL;'."" and tht>y wont into tho hous(\ 
 
 Aji-jiiii thov (his l>i-otliois) sot doad lalU. Vhc posts l\>i- thos(> doad 
 falls had tio'iiros of uioiuul hi>L;s upon tluMi;. Tiu'V only .>>aw tho 
 shadow of tho hands [sottino- thoni|. Tho lii:uf(vs w cio to rail thoni. 
 Onowont thithor and was t'au«:ht. Tlu^y puiknl him out. Tho ground 
 hoi^- lookod out of tho hou>o. llo almost wont ti> it. llis\\ift< judd 
 him haok. 
 
 By and l>y ho wont thitluM-, and it fidl on hiiu. TIumi tht>y hrouuht 
 him into tho hou>i> and huiti:- him up. Auil aftor thoy had hoo'uu to 
 skin him and had out his ntH'k optMi tlu\\ struok sotnothino- hard. 
 And. w hiMi tlu\\ lookinl. lol it was tho ooppor ffom afound tlu> iu>tk 
 o( [\w younoiT hiH^thor thoy had loft.''' Thon thoy toKl oaoh othor. 
 and thoy i)ut his ilothinii" upon him, and, aftor thov had sj>it tlu' modi- 
 i'ino upon him, ho oot up. Ho ^ot up. sayinii" "I nmst ha\o sloj>t a 
 lony- tiiuo." His idilor luothots w (Mo ^lad to soo him. .\nd thoy 
 startOil hi>mo with him. .Vncnv thoy l>o«:;ui li\ in^' in thoif houso. 
 
 .Vnd. aftor tlu\v had ai^ain tfa\ tdod alunit for a whiK\ tluM'ldost a^ain 
 disappoarotl. Noxt day anotluM- was o-oiu>. Ono wiMit afttM- him. and 
 lie, toi>, \anishod. By and l)y he who had modioint^ in his mouth was 
 tho only owe loft. Thon lu> [ook his how and follo\\t>d his oldor 
 hfothors* footjnints from tin' sido o( tho luniso. 
 
 .Vftof ho had i^ono up tlu> Hail for a whilo ] ho oamo to \\horo)a 
 foathor Iiuul:. Ho found himsolf in a snaio. SudiiiMdy ln> was hunu' 
 up in tho air. \N'Ium» ho uot tirod lu> rul»l)oil mtnlioini> upon his nook. 
 
 \'ory oarly noxt day i>no with vorlioal linos o( paint upon his fai-o 
 oamo to him upon tho trail inland. "My snaro is always luoky" |ho 
 said]. Thou ho pidlod himtlown. Ho hoaril him talk to tho snaro. 
 
 •• Ho not lot anything' pass l»y you." ho snid to it. 'i'hon ho thouuhl : 
 "l \\ i^h ho would i-ai'ry mo faro up." And ho M>i/.od him t»y l»oth 
 loi:s and rarriod hin\ fart> up. And. w hon h(> stopped undor a fallen 
 troo with him. ho took hold o\' it. .Vftor ho had tritnl to pull him 
 awav f(M- a whilo ho lot uo. Bv and l>\ lu> oamo to his houso with him. 
 
HWANTON) HA IDA THXIS AM) MV'lUS 201 
 
 H«' cainc ill ami todk liiiii oil. Hi- cldtT iMotlicis \vci«' <iit ii|) aiiH 
 liimji' in till' nar <»!' (In- Iimii-c. 
 
 W'Ik'Ii tln'V \v('i«' ill Im'(| lie ;.'^alln'r<'(l \<>'^i\\t*'V lii> <I(1<t l)i<»tlirrs and 
 wriii away with lliciii. AfN-r lie liu«l Jravi'lcd i>i\ for a while In- did 
 not s«M' a .xij^n of thfin. He iiad lorjrotlcn the nu'dicirn' h<' liad in Ins 
 mouth. 'I'hcn Ik- went l)a<|< ami sj)it in«'dioiiM' ii[x>n th<Mn. and they 
 l)('cain«' ali\<* and start"'<l Iioiim' with him. And m-xt day tlioy caiiM' U> 
 their town. 
 
 Then they aj^ain started oil. After they had traveled for a while 
 they disappeared from the (»iie who had medi(,ine in his mouth. And, 
 uft<'r he had hiiiifed lor iheiii a while, he eame to som<; one wlio was 
 usin^ his head as a diiini. Then he asked him: "Did my elder 
 hrothers pass l»y liereT" "" Did my elder l)i-oth(!r,s pass hai'ttV ho also 
 said. "I have a notion to kill you." lie;, too, said the same thinj^. 
 •' 1 ha\e a notion to cut off your head."" He, also, said the same 
 thiiij,^. That was (ireatest Keho, they say. 
 
 Ill whatevei- way he spoke he could ^et no answer, liy and l»y. 
 wImmi Ik? said he would hi'eak wind at him, he Iteeame afraid. " Don't 
 <lo it. ehief; do/i't do it." When he hroke wind at him he disappeaicd. 
 1 le killed him, they say. 
 
 After that, when he hunted for ids elder hrotln-rs a^ain, | he came 
 to| a laij^e, round ston<! with a slippery top o:i which a feather was 
 stuck, and on the side of which lay the hones of his (dder hrothers. 
 They died while they were tiyin;; to pull ofi' the feather. Then lie 
 a^ain spit medicine upon his elder hiotlieis. and they j^ot up. 'I'hen 
 tlu^y went away with him. 
 
 After they ha<l ji^one alonj^ for a while they came to where a woman 
 li\e(|. She j^ave them all kinds of j^ood food in the usual way. Her 
 di>li had the ti<^ure of a mouse upon it. Then they went to l»<'d in 
 her hoii-e. Tlu-re were scratchinjTs in her lioii^e all ni^rlit. They 
 could not sleep. And, while it was still ni<^ht, they went away, 'i'liey 
 came U> the house where tlieii* mothei- an<l their sister always stayed. 
 
 Then they starte(l off a^rain, and tlM-y jra\ c their mother directions, 
 •"Settle yourscdf in this house. We shall see you no moj-e." And 
 iImv took their sister awjiy with them. 
 
 Then they went toward the head (d' the Stikine I'ixcr. .\nd. when 
 they start«'d to swim across, althoujrh ten years had passed since th<*ir 
 sistei" had hejrun to UKMistruate, they told her not to look at tln'ui. 
 Then they took each other hy the aim and swam a<ross. He who had 
 me<licine in his mouth was the last to enter the water. At that time 
 their sistei- looked toward them and all [except the eldest] heeame rocks. 
 
 And their eld«'r hrother sanj( some sonjjfs and looked at them. He 
 |)iit the followiii}^ words into the sonj;: "Even i/i'j(a-na'(iat? did not 
 swim aeio^N." •" Thi'V -etth-d in this place.'' 
 
202 
 
 BITREAF OF AMERICAN ETHNOLOGY 
 
 The naiueK of the lieroes of this story, together with the locahties in whicli the 
 actions are said to have occnrreti, inariv it plainly as Tlingit. At the same time it 
 is well known and very popnlar among the Haida. I have a Masset version of the 
 story as yet nniinl>lished. L.\gnadji^na is a Tlingit name (LA^ki-tcine'); Lg.anil'- 
 'ogana is from the name of one of the brothers, Lg.anfi/'o, and means "Lg.anri"o's 
 people" or "Lg.an;V'o and his brothers." One episode, telling how a gigantic 
 mouse was killed, lias been omitted. 
 
 ^ Cry raised when the first canoe carae in from fishing; also on other occasions; 
 see the story of Supernatural-being-who-went-naked, note 2. 
 
 '^In the Masset story these are said to have been red cod spines. 
 
 •'My informant could not remember the names of the remaining children. 
 
 * Forrester island, which lies about 20 miles out to sea from Dall island, and is said 
 to be covered with birds' eggs during the breeding season. 
 
 ^ Compare story of Sacred-one-standing-and-moving. 
 
 "Said sometimes when a fish is hooked, in order to strengthen the line. 
 
 "The word used means that they were bathing in winter. Had it been sunnner a 
 different expression would have been employed. 
 
 ^According to others they said to him at this time, Wa'nAn, (jea'ga-i, "A little 
 farther off, brother-in-law," a sarcastic reference to his relations toward their sister. 
 
 ^ Said sarcastically. 
 
 '"See the story of Raven traveling, note 21. 
 
 '^ This was The-one-in-the-.sea. 
 
 '^According to another account he said these words to Lg.Afia"o, who replied: 
 "Awi^t kitgu'tlAlda Ia" (Hasten to tip it over). 
 
 '*A species of bird which I have not identified. 
 
 " Said sarcastically. 
 
 '•■'Compare the story of the Canoe peoj^le who wear headdres.^es. 
 
 '"These dead falls may have been constructed something like the dead falls used 
 for marten (KIiVx.u sqa'baga-i ) , which were described to me as follows: 
 
 Fk;. r..— I)i;if.'rnni of 
 
 IKlfilll. 
 
 A stake (//) was driven into the ground, and a small stick {h) carrying the bait 
 (c) at one end was fastened to this about midway up. Another stake [d) was then 
 driven into the ground some distance in front of these and to one side. Over the 
 top of this another stick was laid extending toward the l)ait. At that end it was 
 held to the stick b by a noose lying in a notch just back of the bait. The bait was 
 also fastened to this noose. The other end of the stick e supported one end of th(> 
 stick/, which (ionstituted the dead fall proper. This was weighted along the end // 
 
SWANTON] HAIDA 'I'KXrS AND MYTHS 203 
 
 next to the ground; ar.<l it also lia<l lour posts (/<) to guide it in its deHcent. They 
 were curved over from eaih side and fastened togetiier at the to}!. To prevent tiie 
 animal from api>roa(liing the l)ait in any other way similar stakes were continued 
 up to and aroinid it. Now, when the bait was pnlleci off, the noose came away from 
 its notch, wiierenpon the stick c flew up, letting /down upon the animal's back. 
 The Haidu name ior d is x.a'na kludjigfi'no; for e, x.fi'na-i; for/, si^txa s(]fi'gida. 
 The weights are called qeng.ah'i'no. 
 
 "Only the roots of this plant were nsed. 
 
 ""That is, " Has the snow melted from the roots of the Iklie'nknn.ui?" 
 
 '"Human or supernatural beings who have become animals are usually identified 
 in tills way. 
 
 -'"In si)ite of having nictlicine in his muuth. 
 
 -'Thev not onlv "became rocks," but also continued to live under them. 
 
2()4 Hl'KKAlT OF AMKKICAN KTHNOLOOY 
 
 IIk who ihntki) iukds in ins fatiikh's yillack 
 
 lie N\ :is :i chict's son. lie w«)r(> two iiiiU'lcii-skin hlaiikcls, ono over 
 tho otlior. ' After \\v liiid shot birds for soino tiino ho wont along' 
 iuiiono- somo bull pinos. which stood in an oi)on spuco bidiind tho town 
 and prosontly hoard >iiH>so " cidlino-. 'Plion ho wont thithor. Two 
 wonion woro ])athin<i' in a lako. C)n tho shoro oj)posito two o-oose 
 skins hung- ovor a stick. 'Plu> roots of their tails wort> s)H)tt(>d with 
 whito. 
 
 After ho had looked a while he ran (|uickly |to Ihonij. lie sat down 
 on tho two skins. Then they asked him fortheii- |,skins|. lie asked 
 tho best looking to marry him. The otIuM- said to him: •'Do not 
 marry my younger sister. I am smaitor. Marry me,'' "No; 1 am 
 going to marry your younger sister." Now sho agreed. "" Rvon so, 
 marry my youngoi' sister. Vou caught us swinuning in tho lako our 
 father owns. Conu", gi\ o me my skin." Then ho gavo it to her. 
 Sho put her head into it as sho swam in the lako. Lo, a goose swam 
 about in tho lake. It swam a))Out in it making a noise. 
 
 Thon sho flow. Slu^ was unwilling to tly away from her younger 
 sister. Aftor-sho had flown about above her for a while, sho How up. 
 She vanished thnmgh the sky. Then lu> gav(^ her (tho other) ono 
 marten-skin blanket and went homo with her. \\i' ])ut his wife's skin 
 ))etween the two heads of a cedar standing at ono (Mid of the town. 
 Ho entered his fath(>r's house with hei". 
 
 The chief's son had a wife. So his father called the p(>oj)le together 
 for tho marriage feast. They gave her food. Instead | of eating it] 
 she merely smolled it. Sho ate no kind of human food. 
 
 By and by her mother-indaw steamed some tclal.'' But sho liked 
 that. While her mother-indaw was yet cooking them she told her 
 husband to toll her to hurry. They put somo before her. Sh(> ate it 
 all. Thon they began giving her that only to oat. 
 
 One day. when he was asleep, he was surprised to find that his 
 wife's skin, after she came in and lay down, was cold. And, when the 
 same thing happened again, he began watching her. lie lay as if 
 asleep, lie felt her got up (juiotly. Thon sho wont out, and he also 
 went out just after her. She passed in front of tho town. She went 
 to the place where her skin was kept. Thence she Hew away. She 
 alighted on the farther side of a point at one end of the town. 
 
 Then he went thither quickly. She was eating the stalks of the sea 
 grass which grew there. As the waves broke in they moved her shore- 
 
HWANToNl HA I DA TKX'TS AM) MV'IHS 2<')5 
 
 ward. He saw it. TIkmi >1i(' Hew ii|> 1o tlic place wlicro Ikt |fc'atli('r| 
 skin had been kept. And li<' cult rrd tin- Ikhlsc before her. 'J'hen he 
 lay down where they had their bed. alter which his wife lay down cold 
 beside him. 
 
 They l»ecanie neaily starved in tin; town. One day the woman said 
 to him from the i)lace where she was sitting: "Now my father has sent 
 down food to me.'' Behind the town geese were ccjming down mak- 
 ing a great noise, and she went thither. They wcTit with Ihm". All 
 kinds of good food lay there, such as te!al-' and wild clover roots. 
 They bioiight them away. For this her father-in-law called in the 
 ])eople. 
 
 \\'hen this was gone she said (lu^ same thing again: ''Now my father 
 is bringing food down to me." (leese again made a great noise com- 
 ing down behind the town, and she went thither. Again heaps of food 
 of all kinds lay around, and they carried that also out. Foi- that, too, 
 luu- fatiier-in-law called together the people. 
 
 At that time some one in the town said: "They thiidv a great deal of 
 goose food." The woman heard it. Immediately she went off. Her 
 husband in \ uin tried to stop her. She went otf as one of a strange 
 family would. In the same way he tried to stop her in front of the 
 town. She went to the place where her skin was. She iiew up. She 
 Hew around above the town foi- a while. Her heart was not strong to 
 lly away from hei" husband. By and by she vanished through the sky. 
 
 Then her husl)and ])egan to walk about the town wailing. By and 
 by he entered the house of an old man at one end of the town and 
 asked him: •" Do you not know the trail that leads to my wife '. " '' ^^hy, 
 brave man, you married the daughter of a supernatui'al being too 
 gi-eat for people ev<Mi to think of." At once he began bringing over 
 all sorts of things to him. After he had given him twisted cedar 
 liud)s, a gindet, aiul Ijones,* he said to him: "Now, bi-ave man, take 
 oil. Take two wooden wedges also. Take, as well, a comb, thongs, 
 boxes of salmoji eggs, the skin of a silver salmon, the ])oint of a salmon 
 spear." After he had got all these he came to him. "Old man. here 
 are all the things you told me to tak<>." "Now. biaxc man. goon. 
 The trail runs itdand behind my house." 
 
 Then he started in on it. After he had gone on for a while he came 
 to some on(^ who was lookijig upon himself for lice. Every time he 
 turned around the lice fell otf from him. After he had looked at him 
 unobserved for a while he said to him: "Now, brave man. do not 
 tickle me by looking at me.' It was in my mind (hat you were com- 
 ing." Then he came out to him and coml)e<l his head. He also put 
 oil on it. lie cleared him of lice, lie ga\c the cond» and the hair 
 oil to him. Then he said to him: '•Tiiis trail leads to the place where 
 vour wife is." 
 
2()6 BUREAU OF AMERIOAN ETHNOLOGY [bull. 29 
 
 He again started along the trail. After he had gone on for a while 
 [he .saw] a mouse with cranl)erries in its niouth going along ))efore 
 him. She came to a fallen tree. She could not get ov^er it. Then he 
 took her b}' the back with his lingers and put her across. Her tail 
 was bent up between her ears [for jo}'], and she went on before him. 
 Present!}' she went among the stalks of a clump of ferns. 
 
 Now he rested himself there. Something said to him: "The chief- 
 woman asks you to come in," Then he raised the ferns. He stood in 
 front of a big house. He entered. The chief- woman was steaming 
 cranberries. She talked as she did so. Her voice sounded sharp. 
 And, after she had given him something to eat, Mouse-woman said to 
 him: " You helped me when 1 went to get some poor cranberries from 
 a patch I own. I will lend 3'ou what I wore when I went hunting 
 when I was 3'oung,'' 
 
 Then she brought out a box. After she had opened a nest of live 
 boxes, she took out of the inmost a mouse skin with small, l)ent claws. 
 And she said to him: "Practice wearing this." And, although it was 
 so small, he entered it. It went on easilv. Then he climl^ed around 
 upon the roof of the house inside. And Mouse- woman said to him 
 again: " You know how to use it. Now go on." 
 
 Again he set out upon the trail. After ,he had gone along for a while 
 he heard some one grunting under a heav}^ burden. Then he came to 
 the place. A woman was trying to carry off a pile of large, fiat stones 
 upon her back. The twisted cedar limbs she had kept breaking. After 
 he had looked at her for a while he went out to her. "Say, what are 
 you doing V Then the woman said : ' ' They got me to carry the moun- 
 tains of the Haida island. I am doing it," 
 
 Then he took out his thongs and said to her: "Let me lix it," And 
 he bound the thongs around it. He said to her "Now carry it on 
 your back," and she carried it. It did not break. Then the woman 
 said to him: "Now, brave man. thank vou for helping me. The trail 
 to your wife's place runs here," 
 
 Then he set out upon it. After he had gone on for a while he came 
 to a hill in an open place on toj) of which rose something red." Then 
 he went to it. Around the })ottoni of this something lay human 
 bones. There was no way in which one coidd go up. Then he entered 
 the mouse skin and rubbed salmon eggs before him [on the pole]. 
 He went up after it. Wlien he stood on top of this he clambered up 
 on the sky. 
 
 There, too, there ran a trail, and he started off upon it. After he 
 had gone on for a while he heard the noise of laughter and singing. 
 After he had gone on a while longer [he came to where] a big stream 
 tlowed down. Near it sat Eagle. On the other side also sat Heron. 
 Above .sat KingHsher. On the other side sat Black Bear. He (black 
 
IIAIDA TEXTS AND MYTH? 
 
 207 
 
 hear) li:i(l no claws. He said to Ka<;-lo: " (Jratidfatlicr, lend iiu,' .soiiio 
 claws."" Tlicii he lent him some. At that time lie came to have claws. 
 After he had sat thiMc U)V a w hile a half man came vaultint^ alon^-.' 
 Ho had only oin' lee- and one arm. He had but lialf a licad. Wo 
 speared silver salmon in the river and pulled them in. Then he 
 entered his silver salmon skin and swam up to meet him. A\'hen he 
 speared him he could not pull him down. Then he cut his strine-. 
 And the halt' man said: '' What did it is like a human ])eing." 
 
 Now he came to him. '' Say, did somethino- pull oft' your spear 
 ])()int'r' "Yes," he said to him. Then he o-ave him the one he had. 
 That was Master II()pi)er. they sa}'. After he had gone up [he came 
 upon] two large old men who had come after firewood. They were 
 cutting at the trunks of rotten trees and throwing tiie cdiips into the 
 water, when silvei- salmon went down in a shoal. 
 
 He went behind and put stones in from behind, and theii' wedges 
 were broken ofJ". Then he (one) said: "Alas, they will make trouble 
 for us." Then he went to them and gave them his two wedges. They 
 were glad and said to him: "This house is 3'Our wife's." 
 
 Then he went out [to itj. He went and stood in front of the house. 
 His wife came out to him. Then he went in with her. She was glad 
 to see her husband. She was the town chiefs daughter. He remained 
 in the town as her husband. And all the things they gathered he, 
 too. gathered along with them. 
 
 After he had been there for some time he came to dislike the place. 
 And his wife told her father. Then his father-in-law called the people. 
 Ill tiie house he asked them: "Who will take my son-in-law down T' 
 And Loon said: " I will take down your son-in-law." And he said to 
 him: "How will you do it T' And he said: "I will put him near my 
 tail, dive into the watei' light in front with him, come up at the end 
 of his father's village, and let him oti."" Then they thought he was 
 .not sti'ong enough for it. 
 
 Then he asked again. ( Jrebe said the same thing. Him, too. they 
 thought not strong enough to do it. Tiien Raven said that he would 
 take him down. .\nd they asked him: '" How are you going to do it T' 
 '• 1 will put him into my armpit and Hy down with him from the end 
 of the town. When I get tiled I will fall over and over with him," 
 Then they thought he could do it. 
 
 They stood in a crowd at the end of the town looking at him. lie 
 did with him as \w had said. When he became very tired and was 
 nearly down he threw him off upon a reef which lay there. " ^'u- 
 waiya', what a heavy thing I am taking down." Shortly he (the man) 
 was making a noise there as a sea gull.'* 
 
268 HI' HEAP OF AMKRIOAN ETHNOLOGY [m-u..29 
 
 The interest of tliis story lies in the fact tliat it resembles well-known Eskimo 
 myths in certain details. Tlie cipisodc w ith wliicli it opens is told all the way rounU 
 the world. 
 
 * As was once customary with the sons of chiefs. 
 '^ Canada <;eese. 
 
 ^ Plants with edible roots growing around the mouths of creeks. 
 
 * Such as were used to make awls and gimlets out of. 
 
 •'' Supernatural lieings are often said to l)e tickled by having some one merely look at 
 them. 
 
 "This is undoubtedly the pole held on the breast of Supernatural-being-standing- 
 and-moving, which rose in the middle of the Haida country and extended to the sky. 
 
 'Master Hopper (LkienqiZ-ixdii), referred to in many other places throughout 
 these stories. He was a one legged supernatural being, or a supernatural being having 
 one leg shorter than the other. Here he is represented as only a half-man. 
 
 *That is, the man became a sea gull. 
 
•-" ANTON] HAIDA TKXTS AND MYTHS 2()*.> 
 
 TiiK sT()i;v or him wiiosk sistkr hkoucht iiim food from tiiI' 
 
 LAM) OTTERS 
 
 [Tolci l>y Al>ralmiii ol' TlKist'-lxirii-atglaMAsg.o. as ri'latnl ti) him by an old Niiistints man] 
 
 lie went out from the town to m.iko ii caiioe. He had two children. 
 His wife was also with him. When he came in from making the 
 ("inoe he said: " Would that I had a sister to bring in food to me.'' 
 
 One time at evening burning pitchwood came toward him.' His 
 sister, who had long ago been carried away l)y something' in the woods, 
 came in to him with good food. She talked to him as she used to. 
 Then she said to him: "Your brother-in-law is going to watch your 
 canoe [to see when it is time to move it|. When you are ready to 
 turn it over do not go to it for some time after dayl)reak.'' So she 
 spoke to her brother. 
 
 ^^"hen he was ready to turn it over he did not go to it for some 
 time. When he did go to it his canoe had been turned over. Then 
 he worked the bottom of it. 
 
 After that his sister again brought him food. Then his wife wanted 
 to give her something. She refused it. And they saw her put one of 
 the arms of a crab ' they had eaten which was lying near the fire inside 
 of her blanket. Then they gathered some for her, and, when she 
 again l)rought food, they gave them to her. She even took their hands 
 along with them [for joy]. Every evening his sister came in to him with 
 food. 
 
 'i'hen she said to her l)rother: *" When you are going to launch the 
 eanoe your brother-in-law says that you had better not go out to it for 
 some time after daybreak.* Your brother-in-law sa^'s he and his 
 friends will bring it out. Wlwn he has brought it out, your brother- 
 in-law says he wants you to bi-ing it to him."" She also told him 
 whither he should go. 
 
 As soon as he had it ready for launching he did not go to it. When 
 some time had passed after daybreak he saw it sticking half out of 
 the woods near him. Immediately he and his wife launched it. Then 
 he went to the place, whith(M- his sister had directed him. 
 
 Soon he came to a town. They landed in front of those who had 
 come out of the houses to meet him. They placed his canoe where he 
 was going to finish it. and his sister led them into the house. 
 
 After she had given them food they went to bed. When he awoke 
 in the night | he found] he was pressed in by something. He could in 
 no way stretch out. Those were the roots of a large tree. \N'hen it 
 w as day, a good house again stood there. 
 
270 HURKAU OK AMERICAN ETHNOLOGY [biti.i,.2'.) 
 
 Now, he lived thoiv for a lonj>- time. All the Avhile he worked on 
 his canoe. Every night the earth chanocd for him. In the morning 
 the house stood there just as it ought to appear. 
 
 By and ])y four persons went out l)y canoe to luuit coots. They 
 called hullheads coots. After they liad l)een gone for a while only 
 three came l)ack. He (the fourth) was killed because he forgot the 
 mat to cover his knees. AVhen they forgot this they never escaped.'* 
 
 When his canoe was finished he steamed and spread it. At that 
 time his hrothers-in-law helped him. After that he started to go out 
 in it. All that time she (his sister) made the child dance. Already it 
 began to have a tail. Then she gave them directions. She said that 
 when they went outward the}" should not look back. She said that 
 the child, who was just able to talk, nmst not speak about that country. 
 And she also gave the same directions to him. 
 
 One time, after that, they started off. When they were some 
 distance away the child remem])ered the town. And, when he said 
 ''How [well] we lived among them,"" they Avere back again in front of 
 the town. When they again started and had passed beyond the place 
 where the boy tirst spoke he repeated the same thing, and again they 
 were back in front of the town. When they went away again they 
 kept straight on. Then they came to [their own] town. 
 
 Here it draws to an end." 
 
 This is one of the munerous ami popular laud-otter stories and the only tyi)e of 
 story in which that animal appears in a role at all benevolent. Usually he is repre- 
 seiited as trying to steal away some human being and make a slave of him, to 
 deprive one of his senses or turn him into a ga'gix.it (see story of Supernatural-being- 
 who-went-naked, note 19). Nevertheless, his peculiar nature brought him into inti- 
 mate relations with the shamans, especially among the Tlingit. 
 
 ' Pitch wood supplied the place of a lantern. 
 
 ^ That is, by the land otters. One had looked at her while she was drinking 
 water. When this happened one was seized with tits, soon died, and A\eiit to 
 live among the Land-otter people. 
 
 ^ Haida, klat, identified by Doctor Xewcondie, of Victoria, as the kelp crab (Epial- 
 tus productus, Randall). 
 
 * Another version says that the land-otter l>rother-in-la\v also turneil the man's 
 canoe over when he was ready to work upon the inside. Canoes were first roughly 
 shaped upon the outside and then turned over so as to be hollowed out on the 
 inside. 
 
 ^ If a land otter forgot to take along the mat used to cover the knees of a canoe- 
 inan while paddling, he was sure to be killed by human Ijeings. 
 
 "One way of concluding a story. More often they say Hao Lan 1' g.e'ida, "Here 
 it comes to a stop," Hao l a'sga-i kundju'ga, "Here it comes to a point," or some- 
 thing similar. See the conclusions of the various stories. When a story is too long 
 to be told at one sitting, they break it off by saying, La l sit!eMji, "Let us make a 
 knot." 
 
HAIDA TEXTS AND MYTHS 27l 
 
 TIOW SOMKTHIN(i PlJLL?:i) A ROW OF KACJT.ES INTO THK WATER 
 
 [ToM l>y tlir cliicf of Kloo, of Tli(.s.'-lM.rii-!il-Sk.Mlans| 
 
 'riuMt' liiy the town of Skcduiis. Tlic ii('i>h('\v of tlio town chief 
 th(M«> sat jiroimd wliittlinji-. He caiiie to have iiian\' boxes of arrows. 
 And one day he put shavings into the tin^ in front of his uncle's wife. 
 Then he saw her j,^enitals. 
 
 Then he looked on as th(>v were oanihlinii-. His uiule also sat 
 there. \\y and l)y a flicker came tlyino- ahout. It showed red when 
 it spread its winj^s. Then he said "flust now I saw souiethino- in the 
 house exactly like that," whereupon his uncle became ashamed. 
 
 Then his uncle had a blo»'k of cedar cut out. and they sliapi'd it like 
 a caiioc. Then they scraped otl' some pitch, put it into the cedar, 
 warmed it. and made him sit on it. Then they went out with him to 
 the open sea and i)ut him in it. He was civini»'. He cried himself to 
 sleep. 
 
 By and l>y the wind blew from the ocean. After he had floated 
 for a time he floated ashoi'e at Broken-shells-of-the-supernatural- 
 beings.' Then he put his back to the sunshine, and the heat melted 
 him oft'. 
 
 Now he rose and came to a town. And at e\eninii' he peered into 
 the houses. After he had looked about for a while he looked into the 
 chief's house and [saw J a woman sitting- between the screens which 
 pointed toward each other. She was prett}-. He looked in at her. 
 
 And, when they all wei*e gone to bed. he went in to her. And the 
 woman asked him: "Who are j-ou? M}' father keeps me for him 
 alone whom his uncle had taken toward the open sea." And he said 
 to her: ■ I am lie."' Then she let him lie with her. While he was 
 lying with her her father o\erheard. 
 
 N(\\t day her father said: "C^omel let us see who was talking with 
 my child." Then he said: '* I wonder what supernatural being got in 
 that way. I was keeping my daughter for him whom they said his 
 uncle had carried toward the open sea." " It is lie, father, he sa^'s." 
 "Come down to the fire with your husband, child." Then she went 
 down with him, and his father-in-law gave him food. 
 
 And. after ho had stayed with her foi- a while, he told his wife that 
 he wanted to >ee his uncle's town. Tix-n his wife told h<'r fatliei-. 
 And he told his son-in-law to biing him a Itox which was neiir the 
 w;ill. And, when he t)i()ught it oxci- to liim. he took four out of it in 
 >uccession. and began pulling fi-om the imuosf the feather clothing of 
 
272 BUREAU OF AMERICAN ETHNOLOGY [biil. 29 
 
 an eug'le. Then he gave him one among them in whirh line black 
 feathers were mixed with white. 
 
 Then he went outside, put it on (lit., went into it), and tlew up to a 
 high frame in front of the house. He tiew easily. Then he fiew down. 
 Soon he looked down upon his uncle's town. Then he sat at Skedans 
 point. He looked from where he sat at his uncle's town. 
 
 By and by some children came to him. And the children shot up at 
 him with blunt arrows. But every time they shot at him he sat lower 
 down. In the inside of [the skin] he made himself small. He changed 
 himself many times in a way his father-in-law had given him direc- 
 tions.^ For that purpose he had given him one all of line feathers. 
 
 Presently the boys were forbidden to shoot, and the grown people 
 began shooting at him. Every time they shot at him he came lower. 
 When a big crowd was about him, he seized one person by the top of 
 his head. And, when he flew up with him, some one else seized his 
 feet. When he also went up another seized his feet. In the same 
 wa}' they all seized one another's feet until he flew up with the whole 
 town. Then he flew seaward with them and let them fall there. They 
 became islands."' The town of Skedans became empty. Then he 
 flew up. 
 
 And all the time he was at this town they entered their feather 
 clothing just before daybreak and sat in line upon a kind of pole, 
 which was in front of the town. After the}^ had discussed the place 
 they should go to they flew away. In the evening they flew back. 
 They returned with all kinds of things. They took whale tails, white 
 porpoises, porpoises; and halibut, red cod, spring salmon — everything 
 one can think of. 
 
 One time he told his wife he wanted to go out for food with them. 
 He wanted to go for the things they brought in. Then his father-in- 
 law again gave him a [skin]. He gave him one that belonged to a 
 young person. Then he put it on, flew seaward with them, and 
 caught spring salmon. His father-in-law was pleased with him. 
 
 And at daybreak his father-in-law warned him. He told him not 
 to touch a thing which stuck out of the water at Skedans point. And 
 one day, when he flew out with them, he looked at a whale, thought 
 it easy, and seized it in his talons. He did not feel it. At that time 
 his father-in-law was still more pleased with him. 
 
 And when day broke he told him all the places upon this island 
 where they get things. Then he sat with them in front of the house, 
 and even to the south end of the island the things undei- the waters, 
 flsh and sea mammals,* were plainly visible to him. 
 
 One day he flew downward and nearly touched the thing sticking 
 out. And, when he did the same thing again, he siezedit. He flapped 
 his wings to pull it up. It acted like a solid object and nearly carried 
 him under the water. Another took hold of the end of his wing. He, 
 
swANT-.N] HAIDA 'I'KXTS AND MYTHS 278 
 
 too. was drawn under, and anotlici- seized his wino-. As soon as (hey 
 saw liini tliey Mew toward him from the soutii end of the ishmd and 
 I'roni th<' north end of the ishmd. All flew about aboxc him. Tiicy 
 alsosaw him fronitho town. The tirstweredrawn in. They were nearly 
 ail pulled in one after the othei". holdino' each other's win<is. when the 
 town people, too. came llyinj^' thither. Those, too, were at once 
 drawn in. 
 
 Then his father-in-law and his wife dressed themsidves. And, when 
 those also were almost drawn under, and his wife was nearly drawn 
 under with them, his wife's jirandmother also dressed herself. She 
 sharpcMied her claws which w'erc dull. At the same time she said: 
 "lla-i ha-i, what things happen by means of the claws of my child's 
 hust»and. Iia-i ha-i." She was very old, they say. 
 
 l>y and by she flew out and seized her. After she had Happed 
 her w in^s for a while she saw one coming* up. As she saw another 
 one come up something cracked at the bottom of the island. Then 
 she pulled them out. The thing came up with them. That was 
 (ireatest-clani (stAu),'^ the}' say. 
 
 Then the town was restored. And he again began getting food for 
 his father-in-law as formerly. Hut Skedans continued to lie empty. 
 That is wh}' the same thing keeps happening to it, they say.'' 
 
 [Aiiotli.T v.r>i.iii of this story, ol.taiiu'd by Prof. Franz Boas from Clmrlii' Kdciisliaw, cliicf of tlic 
 SlA'stiis, a |iromiiiL'iit Mas.set family.] 
 
 At Lrdtg'iwas,' near Skida'ns, lived a chief and his sister, who had 
 a son. This young man loved the chief's wife. When the chief dis- 
 coxcred this he ))ecanie jealous and thought of killing his nephew, 
 lie sent his slaves to fetch gum. The slaves went and bought a canoe 
 load of gum, which the chief boiled. Then he covered the board 
 w Inch covers the bow of the canoe with the gum. After this was 
 done he .sent his slaves to shoot eagles, and he spread the down over 
 the gum so as to make it in\isible. After he had thus ])repared his 
 canoe he called his nephew. His sla\t's went into his house to call 
 him. lie obeyed their summons, and went to his imch^'s house, who 
 reiiuested him to go out to .sea, hunting. The young man took his 
 (|uiver, which contained two bows and many arrows. The young 
 man asked his uncle: "What kind of a blanket shall I wear when I go 
 huiitiiiLir" Then the chief gave him two marten blankets. He con- 
 tinue(l: ••\\'hat kind of ear ornament shall I wear when I go hunt- 
 ing'" His imcle gave him ear ornaments made of c.irilwu skin 
 (ts"Kni.(|alcaril)ou). 
 
 \\'hen the weather was clear and calm he >>tarted hunting s(>als (.\ot). 
 Hefoi-e thi'v started the chief .slid to his slaves: •'When he harpoons 
 a seal [)Usli him .^o that he will fall on the board in the bow of the 
 171:^7— No. •-'<•— or) is 
 
274 BUREAU OB^ AMERICAN ETHNOLOGY [bill. 29 
 
 canoe. He will stick to it, and then throw him overboard." The}^ 
 went out to sea, and, when the young man was about to harpoon a seal, 
 the slave pushed him so that he fell down on the board. He was 
 unable to free himself because the gum was holding him. Then the 
 slaves took the board, threw it overboard, and returned home. They 
 said that the young man had fallen overboard and that they had been 
 unable to save him. Then all the people were sad. 
 
 The young man drifted about on the sea, and the wind drifted the 
 board ashore near a town. He crawled up toward tlie houses, but, 
 when the sun was shining warmly, the gum softened, and he was able 
 to free himself. He dried his blankets in the warm sunshine. 
 
 Now he heard two women singing. Their voices were very beauti- 
 ful. After a while they approached him. They were ver}- beautiful. 
 They addressed him, saying: ''We know that your uncle is jealous of 
 you, and therefore he ordered his slaves to throw you into the sea. 
 Accompany us to our father's country. It is not far from here. We 
 will look after you.'' Then he accompanied them, and soon they 
 arrived at a large town. One of the girls was the chief's daughter, 
 while the other one was her slave. She was the daughter of the Eagle. 
 
 Now the}' entered the chief's house. He was offered a seat and was 
 given to. eat. The chief was glad to see him. The girl's mother, 
 whose name was G.otso'na, was very old. She was quite l<ald. Early 
 ever}^ morning the P^agles went out hunting whales. When they 
 returned they gave the whales to the old woman. One day the youth 
 desired to accompany the hunters. He said to his wife: ""Tell your 
 father that I wish to see how he hunts whales." The young woman 
 told her father, who replied: " Here is an eagle skin. Give it to your 
 husband." He put it on and flew out with the Eagles. Before he 
 started, the old woman warned him, saying: "Don't try to catch a 
 clam. Its head looks just like that of a sea otter. A long time ago 
 one of our hunters tried to catch it, and it drowned him. For this 
 reason we are afraid of it." 
 
 They went out to sea and saw many whales. ThcAoung man caught 
 one. He did not tind it difficult to lift it. The eagle skin which he 
 had on was one the chief had used when he was a young man. For 
 that reason it made him very strong. In the evening they returned, 
 and he gave his whale to the old woman. He was so eager to go out 
 again whaling that he was unable to sleep. Early next morning he 
 started and continued to catch whales. Thus he continued to do for 
 many years. The old woman warned him frequently, saying: "Don't 
 try to catch that small black animal whose head looks like that of a 
 sea otter." 
 
 One morning, when he started, he thought: "To-day I shall try to 
 catch two whales, one in each hand." When he saw two whales he 
 
*<« ANTON] HATDA TKXTS AM) MYTHS 275 
 
 swooped down uiul took one in each (iiloii. Ilr did not liiid lliciii too 
 licav V and can-jod tlicni lioiuf. He jrave them to tlic old woman. 
 W'lirn he found tliat ho was stronjicnoiitrh to lift two whah\s, he thoii<^ht 
 he would he ahlr to coiKiucr the animal of which the old woman had 
 warned him. lie started early in the moi'nino-, and, as soon as he saw 
 the clam, he swooped down on it and succi'eded in lifting- it. But soon 
 he felt his strenjith leaving;- him, and he heoan to siid< down lower and 
 lower. Now the clam had dra^^ii^ed him down tothcsurface of the water. 
 Then one of the Eagles came to his assistance. He took hold of his 
 wint^^s and tried to pull him up, hut in vain. The (dam pulled him 
 do\\ ti. Another Kajile came to their helj). hut they wel•(^ unable to 
 o\ crcome the clam. All the whale hunters came to their assistance, 
 itut all of them were dra^ijicd down under the water. 
 
 Now only one of the Kaji^h^s was left. He returned home and told the 
 old woman what had happened. Thenshesaid: '" Ngai, noai. ngai!" She 
 sharpened her nails and put on her skin, which looked very old and 
 ratii,'ed. Now she was an old Eaj^le, who had lost many feathers. She 
 Hew out to sea, and sano-: '' Why did my son-in-law disobey me ? N^ai, 
 n<:ai, noail" A\'hen she came to the place wdiere the clam had drowned 
 the Kao:les, she saw the winos of one Eagle only above the surface of the 
 water. She took hold of them and tried to lift them. She was almost 
 draj,^j,M^d under water; but j^radually she bei^an to rise. She tried three 
 times, '{'he fourth time she succeeded in raising the F>agle. Again 
 she sang: ''Why did my son-in-law disol)ey me? Ngai, ngai, ngail" 
 Then she heard a noise underwater, ''OxI'' Then she lifted all the 
 Eagles, and took them back home. 
 
 Now the young man resolved to take revenge on the people who 
 had killed him. He put on his eagle skin and flew to his uncle's vil- 
 lage. There he alighted on the top of a tree. When the people saw 
 him they attempted to shoot him, because they were (h'sirous of 
 obtaining the Eagle's feath(>rs for winging their arrows; but they were 
 uiiabl(> to hit him. Now his uncle's son attempted to shoot him. At 
 once he swooped down, gnisped him, and carried him upward. One 
 of the men of the village tried to hold the boy, but he also was lifted 
 upward; and thus he raised all the men of the village. He carried 
 them out to sea and dropped them into the water, where they were 
 drowned. 
 
 The young man contimied to live there for many years, l»ut linally 
 he t)ecame homesick. He did not laugh and stayed at home all the 
 time. Then the old woman asked her daughter: "^ Why is your hus- 
 band sad^* His wife replied: '' He wishes to return to his uncle's 
 village." Then the old woman gave him the skin of the bird t'En. |It 
 has a i-ed tliioat, and is eaten by the w bites j." He i)ut it on and flew 
 l»a< k. The village^ was entirelv deserted, l)ecause he had killed all the 
 
27(> HUKEAU OF AMP:K1CAN ethnology [bvll.29 
 
 people. Only his two j'ounger sistcr.s remained, who had l)oeii hidden 
 at the time of his former visit. The}" were cr^^ing- all the time. When 
 they saw the bird they made a noose of their own hair, and he allowed 
 himself to be caught. 
 
 ' See the story of Stone-ribs. 
 ^ So as not to be hurt by the arrows. 
 'See the story of Upward, note 35. 
 
 *The distinction shows that Haida zoology was fairly well advanced in at least one 
 respect. 
 ^Identified by Doctor Newcombe, of Victoria, as Tresus Nuttalli, Conv. 
 "That is, Skedans continues to be occupied and abandoned alternately. 
 'La'ltgix.iwas, another name for Many-ledges. 
 * The western robin ; see the story of Raven traveling, note 97. 
 
swAXTON] HAIDA TKXTS AND MYTHS 277 
 
 TnK sT<)i{Y AHoi r iini who dkstko'^ hd his nine nki'Iikws 
 
 |T..1<1 l.y WiilliT Mc<in-fj.ir<.ftlK'Sfu-liuii-l(,wii i.i'oi.lc] 
 
 A town chit't" hoi^^an Icttint)- his nephows havo his wife.' Kvcrv timo 
 he led one away, and he nevei- came l)ack. lie had them ^o and 
 <;et an old dead tree whieh lie said he owned, and they never came 
 back from it. He let them |o-o after] bark and set a net for a cor- 
 morant which he said he owned, and they never came ))ack. After he 
 had done this way for a while, nine were destroyed. 
 
 And their younger brother came to know it. Then he began bath- 
 ing in the sea. After he had bathed for a while he became strong. 
 He smashed anything he took hold of. He also twisted and pulled out 
 spruce limbs. When he had become truly strong he began to make 
 various things. He linished two wedges. And he also took a 
 sg.u'nskaxaua shell.' He sharpened it. And he took a weasel skin 
 and feathers. And he press(»d nuid taken fi-om the woods hard 
 together in his hands and made a hole within it. He made it large 
 enough to get into. 
 
 Then he put paint upon his face and sat on top of tlu^ house. After 
 he had sat then* for a while his uncle came out. \\'hen he saw him 
 he went back. His uncle was always jealous. One came out to call 
 him in to his uncle. Then he went thither. 
 
 When he entered a mat was spread out for him. And, after he had 
 given him some food, he said to him: " Nephew, you shall marry my 
 wife.'" Then he lay with her. 
 
 Next (lay he said to him: " Nephinv, go ajid get a lotten tree I own 
 behind the town."* He had his two wedges hidden al)out him. His 
 uncle went ahead of liiui. He followed. He opened a crack where 
 it lay. Something braced it apart. Then his uiu-le dropped a wedge 
 in and asked him to get it. Then he went in and got it. He knocked 
 out the brace. The crack came close together. Then he heard his 
 uncle rejoice [saying|: "' Look at him whom I killed because he wanted 
 to marry my wife.'" Then his uncle started otf. 
 
 Then he l)egan to cut it from the place where he was. And he cut 
 a hole and came out. Then he split it open. lie took his elder 
 brothers out. Tlien lu^ l)roke half of |the log] l»y jumping on it and 
 threw it around. And half of it he canied home on his shoulder and 
 threw it down hard in fiont of the house. That was his uncle's super- 
 natural power, they s;iy. Again he sW\){ with his [uncle's] wife. 
 
 Next djiv his uncle said to him: "('omel nephew, go with me to 
 get the cormorant I t)wn which is sitting over yonder," Then he 
 
278 bitrp:au of American ethnology [Bri,i,.L'9 
 
 took his weasel and feather and went with him to get it. His uncle 
 set a net where some sticks stuck out on top of a xevy high clili'. A 
 cormorant got into it. Then he said to him: '" Now, nephew, get it." 
 And, when he started down upon the pole, he pushed his nephew over. 
 Then he put himself into the feather and dropped easily. He heard his 
 uncle rejoice. "Look at the one whom I killed because he wanted to 
 marry my wife." Then he started off. 
 
 Now he entered his weasel skin and climbed up the cliff. And he 
 stretched the net across. " In it he caught a number of cormorants. 
 After he had taken them out he tore his uncle's net to pieces and 
 threw the pieces about. Then he took the cormorants on his back 
 and brought them into the house. They were his uncle's supernatural 
 helpers. 
 
 The day after that his uncle went with him to get bark. He con- 
 cealed the thing he had made. He followed his uncle. By and by 
 [they came to] the bark which was ))urning, and his uncle took some 
 of it. Then he told him to get some also. When he did so he pushed 
 him into it. And he got inside of the mud he had pressed together. 
 He did not feel the burning. Then his uncle said he was glad. His 
 uncle said: "Look at the man whom I killed because he wanted to 
 marry my wife. He will try it no longer." 
 
 When his uncle started away from him, he went to the place, pushed 
 the bark down, and threw it around. Then he carried some home on 
 his shoulder and threw it down inside. That was his vincle's super- 
 natural helper, they say. And again he slept with his [uncle's] wife. 
 
 Next day he again said to his nephew: "Come! nephew and go with 
 me for a small cockle I own, which is just over yonder." Then he 
 started thither with him. He took his knife. The cockle opened its 
 mouth. Then his uncle told him to get it and, when he went to get 
 it, he pushed him into its mouth. Again his uncle rejoiced. "Look 
 at the one whom I killed l)ecause he wanted to marr}" my wife." 
 
 When his uncle started off' he cut the ligaments^ with the knife and 
 pushed it open. Then he threw half of it around and carried half of 
 it off' on his shoulders and threw it down in the house. He had 
 destroyed all of his supernatural helpers, they say. 
 
 Then he spread out a bearskin for them and had them lie there. 
 While he slept his uncle and his friends took him up and put him into 
 a box. Then his uncle put cords around it. And they took him far out 
 to sea toward the middle of the ocean. And there they threw him 
 into the water. Again he rejoiced and went home. 
 
 After he had floated about for some time he felt himself float ashore 
 upon the sand. When he was about to burst the (^over by stretching 
 he heard two women talking together, saying as follows: "Cloud- 
 watcher,* a box has floated ashore." And, when he heard it, he did not 
 burst the box. 
 
RWANTONl HATDA TKXTS AND MYTHS 279 
 
 The two women removed the lid and pulled him up. Then Cloud- 
 wiiteher'.s elder sister said as follows: "I will marry him because I 
 saw him first." Then they led him home, and tJK'y led him into their 
 father's house. They were glad to sec him. 
 
 After they had "iven him somethin<i- to eat he went out. And, after he 
 had walked about in the town for a while, he entered the middle house. 
 Numbers of eaj>le skins were huni»" there, and he entered one made of 
 tine feathers, lie flapi)ed his win^-s. He almost went through the 
 doorway. He seized the boards along the side of the door. Then 
 he came out of it quickly. And he etitered his father's house. His 
 father-in-law said: '' I wonder why my skin tickles as if they were 
 l)laying with my feather clothing." He was town mother, they say. 
 
 Xext da}', ver}- early, he heard eagles making a noise. Then he went 
 out to look. The eagles sat in rows upon something raised high up in 
 front of the house. '^ On it they made a noise. After the}' had spent 
 some time sharp(Miing their talons they went hunting. After they had 
 been gone for a while and evening was come they returned with spring 
 salmon in their talon.s. Some of them had red cod and pieces of whale. 
 
 Next day he heard them scream again in front of the house, and 
 he told his wife he wanted to learn to hunt. Then she also told her 
 father. And his father-in-law said: "Now, mv child, I will lend your 
 husl)and the one I used to go out fishing in when 1 was a youth." 
 Then he brought out a box. He picked one out of it covered with 
 small, tine feathers. And, when he gave it to her, he said to her: " Tell 
 your husband not to go toward something small which sticks out 
 near by." 
 
 Then he flew seaward with them and got a whale jaw. He came in 
 before them. They caught all kinds of things. His father-in-law was 
 pleased with him. Then thev cooked the whale. When they began 
 to eat it they pulled an old woman shaking with age out and said to 
 her: '' Diink whale broth, old won)an," And she did as they told her. 
 
 riie day after that he flew out again with them. And he felt dif- 
 ferent (i. e., powerful). And he took a whale jaw. On the othei- side 
 he took a spring salmon. He flew home ])efore all. They got all 
 sorts of things. And, when they again began to eat the whale, they 
 led in the old woman, and she drank whale l)roth. 
 
 When he went to hunt with them the da}' after he nearly touched 
 the thing whieh stuck out of tl>e water with his elaws and Anally 
 seized it. After he had flapped his wings, as he held it, for a while he 
 vanished under the water. Then another seized his wings. He, too, 
 was nearly dragged under. And one brought news to the town that 
 he had seized the wrong thing. 
 
 Tiien the old woman sharpened her claws whicii wei'e dull, saying 
 meanwhile: " Ha-i ha-i, what wrong thing did my child's (i. e.. grand- 
 child's) husband get hold ofr' Her wings had lost feathers [from 
 
280 BUREAU OF AMKKICAN KTHNOLOGY [bill. .'9 
 
 uiiej. She flow down. She wtis iiiial)li' to fly in a .straight line. She 
 flew hither and thither. When aWout live were left she got there, 
 and, when tiiose were nearly covered, she seized them with her claws. 
 After she had flapped her wings for a while, tugging at them, she drew 
 one of them to the surface. She was at the end of them. Something 
 cracked at the bottom w^here the thing was. She pulled it out. 
 
 Then they said: "Put it far from the ])hice where human beings 
 are going to get food." And they dropped it far out at sea. Then 
 he seized the jaw of a whale and a spring salmon. He flew home with 
 them. He killed the thing they were afraid of. That was Super- 
 natural-clam, •■• they say. 
 
 And. aft(>r he had lived with his wife for some time, he went to see 
 his uncle's town. He flew to the town wearing his eagle skin. And, 
 after he had sat at the end of the town for a while, he saw his uncle 
 come out. Then he flew away. 
 
 And early ne.vt day he flew seaward, picked up a whale, and dropped 
 ii in front of his uncle's house while they slept. Then he sat on a dead 
 tree that stood at one end of the town. After he had sat there for a 
 while some one came out. He called them to the whale, and they went 
 to it. His uncle said he would keep it for himself. He stood on top 
 of the whale. 
 
 Then he flew. He flew about above the place where his uncle was 
 walking about. And the}' laughed at him. They said "He wants 
 the whale meat." And again he sat on the tree. After he had sat 
 there for a while his uncle said he wanted all of the whale for him- 
 self. He said that as he stood around. Presentlv he flew over to 
 him. He seized him by the knot in his hair and flew away with him. 
 
 After he had flown along for a while he discovered that it was his 
 nephew, and he said: "Nephew, carrv me back. You shall marry my 
 wife. I will give the town to you." After he had flown on with him 
 a while longer he said the same thing to his nephew again. After he 
 had flown on still farther with him he dropped him in the open sea.^ 
 
 Then he flew landward, reached his uncle's village, married his 
 uncle's wife, and came to own the tov.n. His uncle became a super- 
 natural being in the open sea. 
 
 ' Anciently a man's nephews, or at any rate the one wlio was to succeed him, Uve<l 
 on terms of i-omplete famiharity with his wife. 
 
 -The word is said to mean "growing alone," and is ai>plit'd to a very large variety 
 of mussel which grows by itself. 
 
 •' The word used here is xVw, " eyes," the ligaments which hold tlie shell together 
 being suppose<l to perform that function. 
 
 * Compare name of Cloud-watcher in story bearing that title. 
 
 ^ A horizontal or slanting beam of some sort is supposed to stanil at the end of an 
 eagle town. The birds sit upon this before starting out for food. 
 
 " Tills bivalve (scjao) is identified by Doctor Neweomlte as (ilycimeris generosa, 
 Uould. 
 
 ' Sis or si^ga-i means tlie broad expanse of ocean away from inlets and bays. 
 
swANTuN] nAIDA TEXT:^ AND MYTHS 281 
 
 The stohv ok onk who saw an ka(;i,e town 
 
 [Told liy Alinihiiin, i>f Tlinst-lxirii-iilCilA'dAstf.n. l<i wlioin it was rflntc<l !>> an olil man <if Niiistints.] 
 
 1I«' bejiuii jitimbliiiji-. AlttM' he had lost for some time he lost all of 
 liis [)i-operty. Then he he<^aM to hid the property of his clansmen.' 
 When he had lost a i:rea( deal of that a^ well he was ashamed to enter 
 the house. 
 
 Hy and by he went to the end of the town. It occurred to him to 
 y-o into the woods. Then he did so. Then lie thouj^ht of climbing a 
 mountain. At once he went thither. Hefore him eaojes wheeled 
 about upon the mountain. Presently he came to a big town. 
 
 He saw eagles sitting upon something like a pole in front of the 
 town. They were looking into the sea for something.' Then he 
 began to live w itli them. With the feather on tiie very tip of his wing 
 oii(> of them wiped something connnon out of his e3'es. And in the 
 (•\ cuing they said they were going fishing. Then they killed a whale. 
 Every evening they killed one whale. 
 
 I^y and by he started out tishing with a net. Then they told him 
 not to put the whole net into the sea. And, when he tished with them, 
 he let out two meshes. When he got something in it that time, it 
 carried it away. He did not worry about it. Some time after this he 
 descended to his home. Then he again began gambling. At that 
 time he won. At onci^ he paid all his debts. 
 
 Originally this story imist liavt- Ikh-ii <<msi(lerably longer. 
 
 'Or "friends;" Ilaiila, Ita'x.ulAfi. 
 
 -The story-telk-r also saiil that there was a threat pile of hoiu>s here from the ani- 
 lals the eagles had killed and eaten. 
 
282 BUREAU OF AMEKICAN KTHNOLOCJY [bill. 3 
 
 The one they abandoned because he was the first to spear 
 
 SEA lions 
 
 [Tnlfi by Wsiltfr McGregor of the Sealion-town people.] 
 
 A good carpenter had two children. People went to a reef to hunt, 
 and he made s])ears for this. And he fastened them with cords. He 
 used auA' sort of strong- thing for this purpose. He fastened a point 
 on the spear. Then they drove the sea lions into a pool of water on top 
 of the reef. He speared the sea lions. And he pulled in the spear handle 
 and put another point into it. He killed the sea lions in this wa\'. 
 
 And, after he had done this for a while, one day they went thither, 
 let him oti' first, and abandoned him. But his youngest brother-in- 
 law paddled toward him. When he was far off' ho (the youngest 
 brother-in-law) tried to take awa}' their paddles. He was lighting to 
 do so. He saw it. He called after them. They paid no attention to 
 him. They were unable to kill the sea lions. He only could kill 
 them. That is why they left him. 
 
 Then he cried for his children on top of the island. After he had 
 cried for a time he lay down near the pond. As he slept there some- 
 thing said to him: "The chief asks 30U to come in." He looked for 
 the cause of it. He saw not a sign of a thing. He saw something- 
 dive into the lake. And, after he had lain a while longer, something 
 spoke to him as before. Then he looked through the e3'eholes in his 
 marten-skin blanket. He saw a grebe ' come to the surface of the 
 pond. After it had swum about for a while it said: "The chief asks 
 3'ou to come in." Then it dove. 
 
 Then he took a whetstone he had and jumped into the pond. He 
 stood in front of a big house, and they asked him to come in. He 
 entered, and they inquired of him: " Wh\^ did you kill my serv^ants?" 
 And he said: "I did it to feed my two childi-en." 
 
 And he saw two small killer whales blowing about in a pool of water 
 in the corner of the house. Those were the chief's two children at 
 play. He saw killer-whale fins hung up in bunches in the four corners. 
 
 Then they gave him something to eat. The}^ dragged a sea lion 
 sitting on the side toward the door to the fire and put hot stones that 
 were in the fire into its mouth. And they also put halibut into its 
 mouth. When [the latter] was cooked they gave it to him to eat. 
 
 And after he was through eating they brought one of the fins which 
 were in the (corner. And they warmed the lower end of it. And, 
 after they had bent him over, he put a whetstone on his back. When 
 they struck it on it fell oft'. On top of the stone floor planks the fin 
 lay shaking. They went to get another. After the}' had warmed 
 that in the same way at the fire thev had him bend over. And he 
 
swANTON) IIAIDA TKXrs AND MYTHS 2^3 
 
 pliiccnl the wlictstoiic on liis hack. W'licii tlu'V struck it upon him 
 that Jilso slip}MM| otl. That, too, fell upon the stone floor plunks. 
 
 And they <i<)t another one. When the saiiie thine' happened to that 
 thoy e'ot a U)n^- one. Alter they liad wai'iued that, also, for a whiles 
 they I'ent hiui o\»'i\ lie aLiaiu plaeed the whetstone on his back. 
 When tiiey struck that one on. it also foil to the stone floor planks. 
 After four attempts they ••ave it up. 
 
 Then the chief said: "Let hiui out. He refuses tlie fins. Put hiiu 
 into a sea lion's stomach."* .Vnd the chief said to him: '"After you have 
 floated al)out and have struck uji-ainst land four times, get out. Vou 
 will have floated ashore on jifood jii'ound." At once they put him into 
 a .sea lion's stomach, and h(> tied it toe^ether from inside. They threw 
 him out. 
 
 And, after he had floated siioreward and had floated aeainst the land 
 four times, he got out. He had floated ashore upon a nice beach. 
 Then he again tied up the sea lion's stomach air-tight and threw it out. 
 The stomach vanished seaward against the wind. 
 
 Then he started toward the town and stayed at the end of it until 
 evening. And in the evtMiing he looked in at his wife. He .saw that 
 his wife's hair was burnt short and pitch was ujxjn her face. He also 
 saw his two children sitting there. Then he tapped on the wall oppo- 
 site his wife, and his wife went out. Then he said to his wife: " Bring 
 me my tools." Then she gave them to him. And he said: " Do not 
 let anyone know about me. Conceal it even from my children." 
 
 And, when he started ofl" from there, he took one from among some 
 children who \vere playing about and started inland with him. After 
 he had gone on for some time he came to where a ))ig lake lay. Then 
 he cut on the lakeward side of a large cedar standing near it. And, 
 after he had cut it on the back side, it fell across the lake. Then he 
 split it from the l»utt end, and, as soon as he had split it. he ])ut a 
 ci-osspiece in. 
 
 Then he twisted cedar runl)s. He spliced them together. When 
 the ro])e became long he fastened the child to it. Then he let it 
 down between. After it struck the bottom, and he had held it for 
 a while it began jerking, and he pulled it toward himself. The lake 
 was also lioiling. Its hands came out flrst. And when its head fol- 
 I >\ve(l them to the surface, he knocked out the t»race (|uickly. It 
 struggled in it. .\fter he had struck it s«>vei-al times it dieil. 
 
 Then he i)ulled it out. He was going to cut it open in front. 
 Lightning shot al)out. So he cut it open, beginning at tln> lower 
 part of its back. Then he skinned it. Its tail was nice. It was bent 
 over. Then lie lighted a rire and dried it. That was a \\'a'sg.o. they 
 .say. When it was dry he I'olled it up and brought it out. 
 
 Then he hid it in a forked cedar tree at the end of the town. He 
 put moss over it. Then he started for the end of the town and made 
 killer whales out of cedar. He put flns on them and kicked them into 
 
284 BUREAU OF AMP:RICAN ethnology [Bin.L. 29 
 
 the water. Hut thov onl^y blew bul)])le8 close to the kelps. Then he 
 said: "(to where you arc to ]h\ settled." Those were the porpoises, 
 the}^ say. And he also worked hemlock into killer whales. When ten 
 of those were also finished he kicked them into water. After they 
 had been gone for some time bubbles like steam arose seaward. And 
 he thought the}- were unable to do anything. And he said: "Go 
 where your place is to be."' Those were the white porpoises,^ 
 the}^ say. 
 
 Fine weather continued. All that time the people were lishing. 
 
 And the next day, after he had thought what he would use, he made 
 ten killer whales out of yew wood. The surfaces were variegated, 
 striped with white. Their bellies were white. The corners of their 
 mouths were also striped with white. The fin of one of them had a 
 hole in it, and one tin was bent over toward the tail. While he was 
 making them they moved. For them he laid a log down [hori- 
 zontailyj. There he placed them, and he kicked them about. Pres- 
 ently hubbies of air rose far out at sea. Then he told them to come 
 in, and he pulled them up again. They had red cod, spring salmon, 
 and halibut in their mouths. 
 
 And in the evening he went to his wife. He looked iu again. He 
 tapped opposite his wife, and his wife came out to him. And he said 
 to her: " W^hen they go out fishing again to-morrow tell your young- 
 est brother to fasten a feather in his hair." 
 
 The next day they went fishing, and he gave directions to the killer 
 whales. "Destroy all the people out fishing. Break up their canoes 
 with your fins. Save only the one who has a feather in his hair." 
 Then he kicked them off. After they had been gone for a while 
 l)ubbles rose beyond the place where the canoes were anchored. 
 Then the killer whtdes came back to the canoes. Bu])bles of air rose 
 among them. The killer whales broke up the canoes with their fins. 
 They chewed up the bodies of the people. Only the one who had a 
 feather in his hair was left swimming about. And, when they were 
 destro3'ed, he got into the broken canoe, and the killer whales came 
 landward with him in a school. Then he got ofi' in front of the town. 
 
 And he again called the killer whales. Then he gave them direc- 
 tions. And he said to the one that had a hole in its fin: " You shall 
 be called: 'Hole-in-his-fin.'" And he said to the one with the tin 
 bent back: " You shall be called: ' Fin-turned-back.'" Then he said: 
 "Go to Na-iku'n. Settle down there. That land is good. You shall 
 be called ' Strait people.' " ^ 
 
 And he went to his wife with the things the killer whales had caught 
 in their mouths. His two children were glad to see him. 
 
 And, after he had stayed at the town for a while, he went out while 
 they slept and put on his wa'sg.o skin. Then with his hands he merely 
 reached for something at the end of the town. He got half a spring- 
 salmon. 
 
swASTHN] UAIDA I'KXTS AND MV'l'FIS 285 
 
 And lii> motlici-iii-hiw :il\\:iy> liiilcil liini. Slic ahviiys jrot up xcrv 
 early. He laid it down tor licr in front of tlic lioiisc. Then his 
 motlicr-indaw wont out very early. She found half a sprinu" saliuon. 
 She was oj-id to have it. 
 
 The same nioht he put on his wa'so-.o skin. He let the water come 
 uj) even with his en)ow. IIo took out lialf a haliltut. Then he laid it 
 down for his inother-in-law, and in the nioi-niiiL:" she found it. The 
 town people had become hunji;ry. 
 
 And in the nit>ht hh attain entered his wfi'sg.o skin and plunged his 
 whole arm into the water. He seized a whole sprino- salmon. Then 
 he again left it for the woman, and she found it in the morning. 
 
 That night he again entered his wa'sg.o skin. And he let the water 
 come up as far as his shoulders. Then he took a whale jaw and i)ut 
 it down for his mother-in-law. And she found that also. 
 
 Then his mother-in-law l)egan acting like a shaman. And they 
 fasted with her for four nights. He was with them. His mother-in- 
 law was going to get power from him. 
 
 In the night he put on the wa'sg.o skin. He swam seaward. He 
 killed a whale. A spear stuck out of the nostrils of the wa'sg.o.* He 
 killcnl the whale with that. Then he put it between his ears and swam 
 landward with it. And he laid it in front of the house, because she 
 said a w hale would float ashore. 
 
 And again, while they slept, he swam out in the wfi'sg.o skin. And 
 he took two whales. He swam landward with them. He put one 
 between his ears, and he also put one near his tail. Swimming land- 
 ward, he placed tho.se also in front of the house. 
 
 The ne.xt night he swam far out to sea with the wa'sg.o skin on, and 
 he took ten whales. He had them on each side of his head between 
 his ears. lie also had some lying ci'osswise near his tail. And he 
 pihnl them upon himself and had one in his mouth. Then he came 
 shorewaid. 
 
 While he was still out at sea (hiylight came. When he i-eached shore 
 his mother-in-law came down to him wearing a dancing hat. Then he 
 stood up out of the wa'sg.o skin and said to her: "Why is your face 
 hard? Does sonie supernatural power come through you by my 
 helpf" And he made her die of shame. The wa'sg.o skin went otl of 
 itself. Then he gathered his ten whales and told no one to cut them. 
 What he rec«Mved from the sale of the whales made him rich. He pot- 
 latched ten times foi- lii^ youngest l)rother-in-law. He k(>pt him like 
 a chief's son. 
 
 'i'lic iiir.l-l>illi'.l ^T.-l.c I I'.Miilyiiil.iis |....lirf|.s). Ci. story of Raven traveling, 
 l.as.'c 111. 
 
 •See tiic story of Sacrcil-oiic-staiiiliM^;-;iinl-iiio\ iiit:. note L'. 
 '■("oinpari" the .story of Raven travcliii>;, pajres 1 is, 1 lit. 
 *ThiiH singularly suggesting the narwiial. 
 
28(5 BURKAU OF AMERICAN ETHNOLOGY [bill. 29 
 
 The man who makkied a kielek-whalk woman 
 
 [Told l.y Al.ialiaiii of Tliose-horii-at-Qla'dASKo, wlio luaniod it from an ol.l Ninstints man.] 
 
 A mail and hi.s wife were abandoned at the town of Scja-i' After 
 they had lived there together for a while, his wife began getting- niu.s- 
 sel.s at Sta.sqa'os' Ever^' day >ihe went there for mussels. 
 
 After a while he became suspicious of her. And one time, when she 
 went after mussels, he followed her stealthily. When she got near 
 the place where she was going to get mussels she went along singing. 
 She beat upon her mat with her digging stick in lieu of a drum. When 
 she got near the place where the mussels were a whale jumped ashore 
 sidewa^'s just in front of her. Then she went to it, and she lay with it. 
 And the whale went off blowing. He saw it. 
 
 Then he knew, and he went away. Then he began to sharpen a 
 mussel-shell at some place where she could not see him. It became 
 sharp, and one day, when it was low tide, he sent his wife to get spruce 
 roots for him. 
 
 Then he made clothing for himself like his wife's, took the l)asket, 
 and wore the mat as a blanket. Then he went along the beach of 
 Stasqa'os. And, when he approached the place where his wife was in 
 the habit of getting mussels, he used his mat as a drum. When he 
 sang the same words, the black whale came ashore on its side in front 
 of him. Then he went to it and cut off its penis. Then it got up 
 ([uickly and went into the water making a noise. Its cries died away 
 into the ocean. 
 
 Then he came liome and built a tire. And he put stones into the 
 tire. Then he sliced it up, and, when the stones were hot, he 
 steamed it. After it was cooked his wife came home. 
 
 Then she asked her husband: "What things are 3^ou steaming?" 
 "I found some things which had floated ashore. I am steaming them 
 for you. They are cooked. Take the covers off." Then they took 
 the covers off. Before they had even put them into the tray she took 
 the piece off of the top and ate it. 
 
 After she had taken one bite he said to her: ''Is 3'our husband's 
 penis sweet?" She dropped it at once. Immediately she turned 
 toward the dooi-. Right where she sat she shook. F.ven the ground 
 shook. 
 
 And, when his wife started off, he tried to hold her. He could not. 
 Then she went out, and he went out after her. And, aftei- he had fol 
 lowed her closely for a while, she went up in the bed of a creek at the 
 end of Stasqa'os. All that time he kept looking at her. And, when 
 
INTOS 
 
 HAIDA TKXTS AND MYTHS 2S7 
 
 sli(» not uj) toward tlic iiiomitiiiii, she ajiaiii rccallcil lici- liiishaiurs 
 words. 
 
 \ow she sat oil top of the iiiountaiii, and she ai^aiii rcmciiilx'n'd 
 what her hiisl)and had said. And, whih' sitting- thnc. she hccamc 
 ashauK'd. Then she phiyod in tho earth with the tip of htM- tinjrei-. 
 She luach' a hole with her (ino-or far into the ishiiid. She did not feel 
 how she did it. Wlieii slie stood up she picked u\) some dirt and 
 threw it into it. "All future people will do this way to you." ' 
 
 Then she went away and came to the west coast. And she went 
 out on one side of Elderberr}' point. Then she jumped into the water 
 in front of her. He did not know that he had married a female killer 
 wduile that had been born of a woman.'* Then she settled herself 
 down before him. She became a reef. It is called '' Woman." When 
 people j(et otf from a canoe upon it, it shakes with them, they .sa\'.* 
 
 And there she again recalled her husband's words, and she went 
 away from there also. Wher(> she auain settled down on the west 
 coast as a reef, they also call it " Woman.'" 
 .Stories of this type are told tliroii-rlioiit tlie llaida country. 
 
 'Sqa-i and Stasqa'os are town sites lyin^: very near to eaeh other and close to 
 Cape St. James. 
 
 -See the story siuH'eeding. It is said tliat tliis has now IxMduic a higli i)lace from 
 the amount of earth thrown into it. 
 
 ■' Nor that killer whales are alway.s in love witii common wlialt's. 
 
 ' .\ccording to the shamans this was hecause the sui)ernatural heings did not want 
 anything dirty, like human heings, upon them. The man who told this story 
 asserted that he had felt a reef shake under him, as here descril)ed. 
 
288 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 He who was abandoned by his uncles 
 
 [Tol<l by Aliraliiun, of Those-born-atqlA'dAsg.o, to wh(ini it was related by an old Xiiistints man.] 
 
 A man, iil()n<»" with his sister, was al)andoned ])y his nine uncles. 
 They buiU a small house under a tree. He lived in this with his sister. 
 After they had lived there for a while two ravens came Hying from 
 the west coast. Then they sat on a branch of the tree below which 
 they lived and wiped their bills. Afterward they flew back in the 
 direction from which they had come. They disappeared over the 
 mountain. 
 
 After this had happened many times while they were living there 
 they began to be suspicious. Then they conferred with each other. 
 He asked his sister to go with him in the direction the ravens alwa3's 
 took when they flew over. Immediately they started up in the bed 
 of Stasqa'os creek. 
 
 When they got far up they came to the end of a trail. And they 
 went up upon it. When they got to the top of the mountain [they 
 found] a hole there. The bottom could not be seen. And when they 
 started to leave it they came back to it again. They kept doing so all 
 day. A short time after they had started from it they came back to it. 
 
 Then the man became angry, took dirt in his hand and threw it in. 
 '' Yawaiyri' + , it makes people come back who try to go away from it," 
 said he.' Then, when they started away, they came to the town-site 
 of Ku'ndi." 
 
 Three rows of whales had floated ashore there. Those in the row 
 nearest land were rotten. Those in the next row were a little rotten. 
 Those next the sea were fresh. Killer whales came out to sleep on a 
 reef which ran out into the strait. They made a noise, touching each 
 other. 
 
 Then he and his sister constructed a house. When it was flnished 
 he cut up some fresh whales. At the same time he steamed them. 
 
 And one night he heard something whispering to his sister. He did 
 not ask her about it. The night after that he again heard something- 
 talking to his sister. Then in the morning he asked his sister: "What 
 talked to you in the night? " "Brother,-^ they tell me a strange thing. 
 KIu'dAfia-point will marry me. If you agree, they say they will give 
 you nuich food. If you agree, they direct you to make a strong club. 
 When the house is full they direct you to stand outside the door. 
 Then they direct you to ))reak their heads with your club." He 
 agreed. Evening came again, and his sister was gone in the morning. 
 
 He finished his club. Then good-looking people came in to him. 
 
swANToNl HAIDA TKXTS A N 1> MYTHS 2SV) 
 
 801110 had curly liaii'. W'tion thorc was a orcat crowd in tlu' house 
 he stood outsich". And, as soon as they went out, he slitick them on 
 their heads. Kiuht there they fell dead. They became sea otters 
 and hair seals. The}' say that KIu'dAna-point owns the west coast sea 
 otters. 
 
 After some tune had passed away, two of his uncles* slaves hunted 
 for him. They came to him. Then, after he had oiven tiieni food, he 
 told them that the}' should not say how he was situated. He did not 
 give them food to take home, hut one slave concealed a small piece 
 under his tongue for his child. Then they went home. 
 
 After some time had passed, his uncles came around Sta-i-point. 
 The slaves had told about him. That is why they were there. When 
 they abandoned him at Sqa-i his youngest uncle's wufe, although they 
 were watching each other, left him food enough in a neat wa}' to last 
 him for some time. 
 
 x\s they came along his uncles" daughters w(M-e dressed up and sat 
 high in the canoes. Near them coppers were raised upon poles. Then 
 he called in the youngest. But he refused the others. And they 
 started hack. 
 
 Then he married the daughter of the youngest. And after that a 
 town arose there. They bought food from him. lie liccame a chief 
 
 tll.MV. 
 
 ?>ee iiutoH to preceding story. 
 
 ' Compare preceding story. 
 
 - On the west coast of Prevost island. It was owned ])y the G.A'nxet-(i(."^g.a\va-i, 
 and this is the story of its foundation. 
 
 ■'The Haida word is L.a (see the story of Tlie one abandoned for eating the flijjper 
 of a hair seal, note 8). 
 
 17137— No. 29—05 19 
 
290 HUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 The story of those who were abandoned at Stasqa'os 
 
 [Told l>y Ahmluim of Those-borii-at-Qlii'dASgo, to whom it was related by an old Niiisiints niaiil 
 
 Some people were abandoned at Stasqa'os, including a man, his wife, 
 and his mother-in-law. The latter owned some salmon eggs. When 
 it became cold and he was ver}^ hungry he wished his mother-in-law 
 would cut them open, and he brought in firewood. After he had built 
 a large fire he thought he would get something from his mother-in-law. 
 He was unsuccessful. He was hungry man}^ mornings and brought 
 firewood to his mother-in-law, all the time expecting to get the salmon 
 eggs. 
 
 By and by, when the snow was gone, he sent his wife out to get 
 sprace roots for himself. While his wife was digging spruce roots 
 she heard a puppy bark within the earth. Then she started to dig it 
 out. She dug out a little puppy. And she went home with it. 
 Then they reared it. It grew up ver}^ fast. 
 
 One morning, when the}^ got up, two large iish lay outside. They ate 
 them. Next morning some lay there again. The number increased. 
 After the tish had been found there in this way for a while half a hal- 
 ibut lay there. Another time a whole halibut lay there. After there 
 had been halibut for some time porpoises began hing there. After 
 that had happened for a while hair seal began lying there. After the}^ 
 had been found lying there for a time a whale's tail lay there. Again 
 half of a whale lay there. The dog also became large. 
 
 After this, when they became tired of eating grease, she cut open 
 the salmon eggs. His mother-in-law gave some to him. He did not 
 look at them. 
 
 When his mother-in-law had become tired of eating grease she 
 went after things found at low tide. Then he covered all the chitons 
 with rotten whale. Instead of eating them his mother-in-law went in 
 and sat down. There came to be whole whales [lying on the beach]. 
 Stasqa'os beach was all covered with whales. 
 
 Then, unbeknown to her son-in-law, she collected urine. She put 
 hot stones into it, and, while the dog was out at sea and her son-in-law 
 was sleeping with his wife, she poured it into the sea. At once a 
 great east wind arose. When daylight came the wind increased. 
 
 Then he .saw the dog's ears show at intervals above the water in 
 front of Stasqa'os.' After he had looked for a while they disappeared 
 around (xA'nxet-point.^ After that the waves carried it along the 
 west coast out to sea. Presently it tried to climb ashore at a steep 
 
swANToN) 11 A I I) A IKXTS AND M^'1'HS 291 
 
 plarc near Qla'li^^wa-i. ' Its daws scraldicl ^n-at maiks ii|)(>ii (lie 
 n.cks. 'rii(>y call that place '• 1 h.i^-slippinu- Lack." The waves canie.l 
 it away from that also. Afler i( ha<l hecome \erv tii-ed. The-one in- 
 tlio-sea' called it in.' It settled down in his house. 
 
 See notes to two i>rt'ce'liiij.' stories. (Nmipare story of IInw oueof the Stasa'os-la'iias 
 IxM-aine wealthy. 
 
 ' Sfc the t-tory of "The man who married a killer-whale woman," note 1. 
 -One of the southerinnost point*! on IVevost islaiKk hiit, acceniiiitr to Doctor New 
 eiiuilx', not identical with Cape St. James. 
 ■' An inlet. 
 
 *See the story of Supernatural-l)eiii<;-wliu-went-naked, note 31. 
 ■'• .Vccordinjr to the statements uf tlie sliamans. 
 
2^2 BUREAU OF AMERICAN ETHNOLOGY [bu 
 
 He who married the daughter of the devilfish chief 
 
 [Told by Walter McGregor of the Sea-lioii-towu i)e<)i)le] 
 
 He was going- iilong- in liis canoe witli his two children and liis wife. 
 It was low tide. After he had gone along for a while [he came to a 
 place] where devilfish stones lay. A great quantity' of leavings from 
 its (the devilfish's) food were piled up there. He got off to kill it. 
 Then, while he was punching it with a stick the devilfish came out. 
 lunnediately it wound itself around him and pulled him into its hole. 
 
 And, after his wife and children had remained there for a while, the 
 rocks were covered with water, and they went away from him. Then 
 the woman went home. She expected never to get him back. 
 
 The [devilfish] woman took him to her father's town. At that time 
 he heard them use bad words ^ to the hair seals. When da}^ broke he 
 hunted about for food among the waves below the capes, they used to 
 say. He remained with her in her father's town. 
 
 After many years had passed he remained in bed two mornings. At 
 that time the chief asked his daughter: "Why docs your husband feel 
 badly ^ " Then she said to her father: "He sa3's he is homesick for 
 his mother and his sister." Then he was going to let him go home 
 with his daughter. 
 
 Now he said: "Two canoes are lying at the end of the town. Have 
 them launched for yourselves." At once the}" launched two canoes in 
 front of the house, and the}' began to put things, with which the inside 
 of the house was full, into them. Before they had taken even a little 
 the canoes were filled. Then she went in one and her husband in 
 the other. Although there were no paddlers the canoes went along. 
 
 He came to his father's town long after they had ceased to think of 
 him. Hu hu hu hu hu, his father's town moved at once. Then they 
 carried the things up into his father's house. And then they sliced up 
 the things he brought in sacks. He traded with this property. He 
 became a great chief. It consisted in food of all kinds such as is 
 found at low tide. 
 
 At that time his children, who had grown large, came in to him. 
 Then he took a slice of food, cut it in two, and handed it to them, and 
 they went out with it, the woman also. Her husband lived more 
 years among human beings than he had among the devilfish people. 
 With what he got by trading with the food her husband potlatched 
 five times. 
 
WANTON] RAFDA TKX'IS AXO MYTHS 293 
 
 After lio had lived (Ikmc for some time he one diiv came to feel badly 
 over somethiii^-. Kiulit where he sat, ill the hack part of liis father's 
 house, with his wife he hejian to melt. She sti-etched her arms down 
 l)etween the planks. She pulled her head in after them. Iler hiishand 
 was left sittin<i- there. Afterward her husband also went in l)etween 
 the planks. Sjie went back to Ikm' father's town. And then' ne\-er saw 
 them a.uain. 
 
 Tilt" luTo (if tilis .storv was a sliaiiian. 
 
 ' That is, sarcastiiMir insult iiijr ex prfssioMs or insimiatioiis. Tlic use of "l)a<l wonls' 
 constantly n-fernMl to in the stories as a caiisi' of tioiilile. 
 
294 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 Those who were fasting to become shamans 
 
 [Told liy Tom Stevens, chief of Those-boni-at-Hoiise-point.J 
 
 At the town of Skedans two own brothers fasted to become shamans. 
 After they had fasted for many years, the elder went out when the 
 time came for them to go to bed. And, when he entered, he said he 
 had come in from lying with a woman. He was telling a lie. He let 
 him feel between his legs. It was wet [as if washed]. That was how 
 he fooled him. Then his younger brother also went out, but he really 
 lay with a woman. When day came, he lay dead. 
 
 Then they put him into a box, and they placed him on a point, ^ and 
 he (the second) kept crying near his younger ))rother. After he had 
 sat there for a while he heard the sound of a drum proceeding from 
 the ocean. Presently it got nearer. The canoe came in sight and 
 landed bow' first in front of Skedans. 
 
 Then two paddling in the bow wearing shamans' hats'' jumped otf. 
 And they went toward the light coming from the doorway of the house 
 they used to inhabit. Thej^ ran inside. They came back. When 
 they got into their canoe they turned around. "They are not in the 
 house," they said. 
 
 And, when they started off, one saw where the body was laid. He 
 said: "• One of those we spoke through lies there dead." Then the two 
 with shamans' hats got off quickly and took off the cover. He really 
 lay there. His elder brother did not see that they pulled off his skin. 
 
 Then they went down to the canoe, and he got in with them. When 
 they got in he got into the stern. They did not see him. And with 
 him they started seaward. Something round hung from the armpit 
 of the one who sat next to him. He saw that all had the same. 
 
 Then he squeezed that belonging to the one nearest to him strong]}'. 
 He almost died and acted as shaman for himself. When he blew* on 
 himself he let it go. At once he sat up in the canoe. There was not 
 the least thing the matter with him. 
 
 Then he moved slowly to the one in the middle and squeezed his 
 also. Then he, too, was about to die and acted as his own shaman. 
 After he had blown on himself for a while, he also let his go. The 
 chief had his nest'^ in the middle. He sat in it. 
 
 After he had done this to all in the canoe he also seized the chiefs. 
 He, too, began to die. His canoe companions acted as shamans for 
 him. They blew upon him. But he did not let his go. They tried 
 to hurry each other. "Quick, paddle away with the chief to get a 
 shaman for him." 
 
 Then they landed, and they got shamans for him. And they acted 
 around him, l)ut he squeezed it all the more. All the shamans could 
 
■^"ANToNl HAIDA TEXTS AND MYTH^^ 295 
 
 not heal him. Instead lie sijucozod it tij^liter. . TIkmi \w hccrun to die. 
 and tliov said ''Quick, go and get the chief,"' and they went for him. 
 
 Then they went to jj^et liim. and they landed. Hut he was a j^reat 
 shaman, and, as soon as he put his head in. he saw the one who had 
 seized i)im. And lie said to him: '"Look out for yourself, grandson. 
 Those on tiie other side are not chiefs."" He was chief amontv the 
 shamans, tliey sa}'. His name was Stndja'fia-i. 
 
 And. wlien he be^an to perform around iiiin. lie shickened his hold. 
 Hut. when another shaman l)e<ian to act arouiul him he s(|ueezed it 
 harder, and he was dyin<i-. And, when still anothei- acted around him 
 he stjueezed it more attain, and a^ain he almost died. 
 
 And. when the chief shaman again performed, he let go his hold. 
 Then he got strong. All the time he said the same thing to him: 
 "Take care, grandson. They are not chiefs on the other side.*'" 
 And, when a diti'erent one performed around him he s(|ueezed it 
 harder, and he bt^an to die. 
 
 Then he acted around him again, and thej' said to each other: ''Give 
 the chief whatever he wants." Then they brought a box from near 
 the wall and took his younger brother's skin out of it. Not a part of 
 it was lost. Mis tinger-nails and toe-nails were all there. 
 
 Then they put it before the l)ig shaman and turned over to him all 
 kinds of propert}'. These and the human being he put inside of his 
 l)lanket and went out. Immediateh' he took him over to Skedans, and 
 he gave him directions: "I will cause sickness at Skedans. When 
 one tirst falls sick and they do not get you, do not pay anv attention 
 to him. He will die. And, when another is sick and they take prop- 
 erty to you, save him. And, when another is sick and they do not 
 take you, pay no attention to him. He, too, will die. When one 
 again falls sick, you will receive two pieces of propertv. When 
 another falls sick, j'ours will become three, then four. It will increase 
 until you receive ten pieces. When there are man}- sick, every time 
 one falls sick they will go for you alone. On the other side they are 
 not chiefs." 
 
 Then they landed, and he put his younger brother's skin on him. 
 lie became alive. And what he told him happened. When many 
 It'll sick they employed him oidy. In exchange for what he got he 
 Ix'came a chief. With it he potlatched. 
 
 I also ohtainc'd versions of this storv at Ma.«set and in Alaska. 
 
 ' I'nlike other people, shamans' bodies were set up in little houses on points dis- 
 tant from the town. 
 
 - See tile story of "The one aban(loiie<l for eatinf»the Hipper of a hair seal," note !;">. 
 
 •'These were <renerally roof-shaped with tlie pable ends at the front an<l hack. 
 
 * The usual way of reniovinj>; disease. 
 
 •^ Compare the story of the "Canoe people who wear headdresses." ]>]>. .SS, 40. 
 
 '"'That is, he was able to accomplish more for the human hein;,' than the others 
 because he had more power and more proi)erty. 
 
296 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 Bl(4-TAIL. 
 
 [Told by .lol) Moody of the Witfh pt'ople.] 
 
 Mouse- woman adopted him.' Presently", after she had lived at 
 Skidegate for a while, supernatural powers began to try him. After 
 some time he began to be a shaman. By and by he became a real 
 shaman. 
 
 Then he prepared to dance upon the surface of the ocean. He was 
 going- out after whales. Then the}' began to observe the regulations.^ 
 [They did so for] five nights. The old people were afraid to let it 
 become ten nights. If the number of nights were even, they said his 
 supernatural power would be spoiled. For that reason they said they 
 wanted it uneven. When some said there were ten nights, and some, 
 too, said there were nine, the supernatui'al power came through him. 
 
 Then he asked them for his name. " What kind of supernatural being 
 am I ? " he said. Then they guessed at his name. By and by an old 
 man said: " Great shaman, you are Supernatural-being-at-whose-voice- 
 the-ravens-sit-on-the-sea."'* Then he jumped up and ran around the 
 fire four times. And he named himself as follows: " I am he. grand- 
 son. I am he." 
 
 While he was speaking through him he said to him: ''How many 
 whales are there going to be^' He said to him: ''One floats atPoint- 
 tla'lAs."* And he said to him, ''One is floating below Ku'nga-i."^ 
 Then he (the shaman) looked there and the whale floated there. Then 
 he sent a person thither. He saw nothing. Onl}^ coots floated there. 
 And, since he did not find it there, he (the shaman) again looked, 
 and it was still floating there. Then he became angry, because he (the 
 spirit) kept fooling him. 
 
 Now he put tobacco into his mouth. After it he put in calcined 
 shells. Then he went down to the house of Supernatural-being-at- 
 whose-voice-the-ravens-sit-on-the-sea. And he entered his house. 
 And Supernatural-l)eing-at-whose-voicc-the-ravens-sit-on-the-sea said 
 to him: " Big-tail, bring that box of mine to me.-' Then he put his 
 box before him. They sat at either end. 
 
 , Then he took out a dancing hat with sea gulls carved upon it. And 
 at the very edges of the box Big-tail stopped him as he held it. 
 And he asked Supernatural -being- at-whose-voice- the- ravens-sit-on- 
 the-sea: " What will happen when one sings for it?"" And he said 
 to him: ''There will be two whales." Then he absolutel}' refused it. 
 
 And he reached his hand into the ))()x for another one. When he 
 
swANTON] HAIDA TEXTS AND MYTH8 297 
 
 took that out he also sci/cil that. '" What will happen when you sintr 
 for \t(" '"'rhere will he two whah's." That, too. he i-efused. 
 
 Tlien Sui)ernatiiral - beinj4-at- wliosc^-voice-the-ravens-sit-on-the-sea 
 tK'canie anory. Now he f^aid to iiini: **Tiiis he also refuses. What 
 can you do. Big-tniH I will destroy you with a strono- curi-ent of 
 water." And he saitl to him: "Let it How at nie. Human ])einj^s will 
 lauyh at you." 
 
 And. when they talked well to eaeii otluM- aj;ain. he took another 
 out. While they yet held this one between them, he saw it was a 
 chief's daneino- headdress with the earvinj^ of a hawk upon it.' And 
 he reaehed rioht into tin* box for it. And they held it between them 
 in the box. 
 
 Then he again asked him: *" \\'hat will hapjien when one sings for 
 itr' And he said to him: "There will be ten whales," He also refused 
 that. While they held the dancing hat between them, some handsome 
 persojis with cui'ly hair over their foreheads and large eyes kept com- 
 ing out from behind the screens and going back again. He wanted 
 them and pointed at them. '"Let those pei'sons sing." And he refused 
 to givt' them away. All that time he also held the dance hat. By and 
 by he let him have [these along with] the headdress. Then they struck 
 the two persons on the nose and pushed them out. 
 
 In that house he learned how to tie on the strings of the headdress. 
 ^^'hen he had finished learning how the Hicker feathers were going to 
 be placed upon it, he went away from him again. 
 
 Then he imitated the headdress. And, when it was finished, he 
 danced with it on. And he began to say: "The sea otter will come 
 floating." And he said: "One is floating on the seaward side of Sqai'- 
 yas."" Then they went to get it. It was really floating there. As 
 he had seen already, blood was running out of its nose. After that, as 
 he sat in the house, he told them where another one was floating. 
 And when they went there it was really so. 
 
 Afterward they kept on being found in this way. When one was 
 out in a good place where currents met, he did not count whether 
 there were fifteen, twenty, or ten.'* Then he said if they would give 
 him and his mother some of them. \\r would always have them found 
 lloating in this way. 
 
 Then they began finding whal(\s in the ])lace where he had told them 
 there were whales, although they had not found them. They now 
 found them, although he did not say |au:iin| tiiat they were there.'" 
 They ceased getting sea otter. 
 
 Afterward, when he had acted as a shaman does for a while, he said: 
 " I wonder what is going on in the house of Supernatural-being-at- 
 whose-voice-the-ravens-sit-on-the-sea. I wonder why a drum sounds." 
 Tiien he chewed tobacco and said he would go down and .see. And he 
 fell asleep. After he had slept for a while, tcoxo'xo (noise of waking 
 
298 BUREAU OF AMERICAN ETHNOLOGY [biiu..29 
 
 up) [was heardj,'' and he called to his wife. He had married a woman 
 he owned (i. e., a slave). "Middle/'^ help me to sit up." Then she 
 pulled him up. 
 
 And, after he had sat there looking unhappy for a while, he said: 
 " Supe rnatural-being-at- whose- voice-the-ravens-sit-on-the-sea is going 
 to give a feast. The drum sounded because they are practicing songs. 
 He is going to invite all the supernatural beings. I will go down 
 again and look on." 
 
 Some time after that his drum sounded again, he said, and he went 
 down to him again. Then he entered his door, and Supernatural- 
 being-at-whose-voice-the-ravens-sit-on-the-sea said to him, "Big-tail, 
 1 am going to invite the supernatural beings to a feast. Come and sit 
 near me so that we may both look on." Invitation had already been 
 sent out. 
 
 After some time had passed, they began to come in. At that time 
 he pufBig-tail in his armpit. The killer whales came in through the 
 doorway. The ends of their dorsal tins touched the roof of the house. 
 And, where the}^ were to sit, they came out of their skins and sat. 
 
 After they had continued to come in in this way for a while, a cer- 
 tain one who had to cramp his tins to enter came in and sat down. 
 
 After that the house creaked. A strong current flowed in through 
 the doorway. In it a great amount of seaweed was mingled. Through 
 the doorway there also came a black cloud. Rain blew on their faces. 
 All the supernatural beings held their heads down. Some time after- 
 ward a small being stood up where it had been. He wore a four- 
 crowned dancing hat. And he began to ask them: "What will you 
 do with human beings? Are you going to save the human beings? " 
 Then there were again black showers. Snow also fell about the house. 
 And he again stood in his place. And he again asked them what was 
 going to be done with the human beings. Then there were again 
 l)lack clouds. Hailstones also flew about the house and into their 
 faces. Again the supernatural beings held their heads down. And he 
 stood up in place of these and went in where he was to sit. Nothing 
 happened. That was South-east, they say.^'* 
 
 During that time Supernatural-being-at-whose-voice-the-ravens-sit- 
 on-the-sea held him in his armpit. He let him look at the super- 
 natural beings. But the supernatural beings did not know it. 
 
 As before the house })egan to shake. Presently the feet of some- 
 one appeared coming in through the doorway. After some time 
 had passed he stepped in, and the house shook. Then the super- 
 natural beings said: "A". He took a step with the other foot. Some- 
 thing with large, broad eyelids entered. Nothing happened. 
 
 Some time after that something came along making a rattling noise. 
 By and by she came in with a crowd of female servants. Djila'qons'* 
 it was who came in among them. She had her e^'ebrows painted with 
 
"WANToNl TIATDA TEXTS AND MYTHS 299 
 
 red paint. Tlicv entered. Soinethino- ahout lier s<)uiid«'d like a rattle 
 Bij)f-tail l<i'|>t his eyes upon her all the time. 
 
 Hut Woinaii-sittino-iiMd-suieHiii*^- '■■ walked in before her. After 
 liaNin*"- sat there for a while she raised herself up. She ))egan to 
 talk to Djila'cions. She asked her why she had painted her eyebrows 
 itMJ. and l)jila'([ons answered: " I had it done on your account." 'Chen 
 she turned toward the wall and wiped it off. Anfl she turned toward 
 the tire and sat down. 
 
 Some time after they say that Pestilence"' came in. His canoe was 
 like a white man's vessel. Sparks tiew out of it. The}' went throuo^h 
 tile house. For that reason the supernatural beings were afraid. The 
 things that came out of it are what cause sickness. The supernatural 
 beings feared the}' would st rike them. He refused to enter. He went 
 back. 
 
 Then the nephew of Supernatural-being-at-whos(»-voice-the-ravens- 
 sit-on-the-sea went out and said: "* You are not the only one who has 
 supernatural power. I have supernatural power. My uncle also has 
 supernatural power. So you better not come in." Then he (the 
 ne])hew) entered, and, when he untied a little something against the 
 roof of the house, which was like a hollow tul)e closed with knots at 
 both ends, Pestilence's canoe was (|uickly turned about. Then he 
 said he would enter. ''I will go in." Presently he entered. Nothing 
 I'.appened, [The}" say it was Tidal-wave^' who owned that.J All that 
 time a space was left vacant in the rear of the house. No one sat 
 there. B}- and In' the one who came in first sang. And, after he had 
 tlnished singing, he acted with a mask on from behind the screen they 
 had stretched across. After he had acted with the mask on for a 
 while, it split crosswise'* on his face, and snow came out of it in a 
 lu-oad sheet. Then it fell tirst by the vacant seat. After that it fell 
 in front of the chiefs house. And after that his face also split verti- 
 cally.'" Out of the split the same substance fell. That was property, 
 they sa}'. 
 
 Big-tail was guessing. "' I guess it is he on whom we live [foi- whom 
 the vacant space is left]. It is for The-one-below." ''•• 
 
 The next one who came in also stjirted to sing. Afterward he also 
 came out from behind the screen wearing a mask. After they had sung 
 a •• Power-song" for him a while and put words into it, his face also 
 •>plit open. Something white and broad fell down around the house 
 in front of the chiefs. Again it fell tirst b}' the vacant seat. When 
 they put words into it again it split vertically. Then it again fell tirst 
 1)\ the vacant seat. After that it fell in front of the chiefs. 
 
 All the supernatural beings did the same thing. Sometimes one 
 stood up with his tins on. In that way the sleight-of-hand perform- 
 ances went on. 
 
300 BITREAIT OF AMERICAN ETHNOLOGY [buu..29 
 
 After some time had passed Supeniatural-lxMng-at- whose- voice-the- 
 vavens-sit-on-the-sea also liegan to dance. Then he made a good 
 speecli to the supernatiu-al beings, after which he also sang. When 
 he had got through singing he, too, came out wearing a big mask. 
 He also wore a big tin. When they put words into the power song 
 his mask also split. Out of that, too, something white fell. Some 
 fell first by the vacant seat. Th(>n they stopped singing the power 
 song. 
 
 There was a great pile of property for those in the house. Before 
 they entered their provisions came rolling in before them through the 
 door. They had two [boxes] or, if chiefs, four. Now they began to 
 eat. It was a whale. And they cut it around and around right from 
 its head and stretched it around in front of the supernatural beings. 
 The}' spliced another to that also, and then they all began to eat.'" 
 After all had eaten for some time the}' stopped. All the big l)eings 
 went otf. 
 
 Then Big-tail also went to Skidegate. After he had performed for a 
 time in the same way as formerly, and, when they were starving, all 
 began giving him the food they had saved up. Cranberries, wild 
 crabapples, slg.a'n,*^* roots put up in cakes," berries put up in cakes, 
 and grease, they gave him. They gave these quietly to him while he 
 slept. There was also a quantity of Indian tobacco with them. 
 
 And, after he had slept for a while, he spoke again in the same way 
 as formerly, '' Tcoxo'." Then he got up carefully and gave away all 
 off of the top into the tire.*^^ Then he also spilled out fresh water 
 around the tire. He gave these to Supernatural-being-at-whose-voice- 
 the-ravens-sit-on-the-sea. After that he ate all of it. That night he 
 performed. 
 
 And next day he said: "Go out to hunt." Then they found a 
 whale floated ashore near by. And on account of that the Skidegate 
 people ceased being hungry. 
 
 Some time later Supernatural-being-people-always-go-to begged 
 him to accompany him. "Big-tail, go with me to see my elder 
 brother." And he did not know where he wanted him to go. Then 
 he went with him as he I'eq nested. Then he launched a square canoe, 
 he put Big-tail inside of his clothing, and they started off. 
 
 They went, went, went for a while, after which they came in sight 
 of something white in the' ocean like a mountain, and he let him look 
 out at it. He said to him: "Big-tail, there is the house of my elder 
 brother," whereupon a strong wind arose, and they returned. They 
 barely got home safe. 
 
 Then they di-ied themselves around the fire in the house of Super- 
 natural-being-people-always-go-to. niey talked with one another 
 about it. He was among them. Then he said to him: "Big-tail, 
 when another good day comes, come to go with me again." 
 
swANTON] HAIDA TEXTS AND MYTHS 301 
 
 Some time HftcrwHid ho wont to his town sij^ain. And. when \u' 
 ontorod, ho jiskod him: '' Hitj-tuil, will yon «i"o with mo ut^'ain ( " "Yos,"' 
 he siiid to liim. At onco thoy startod oti' a«;ain. Aftor they had pad- 
 dled soaward for a wliih> he said his honso had ajj^ain como in sit^ht. 
 He h>t him look out. In truth his o-roat wliito liouso appoarod at 
 intervals over the waves. And again a stron*,*- wind arose from tlie 
 li(tu>e. It drov(> them l)ack attain. 
 
 And, when thoy aj^'ain got into tlio house, ho caHod to him: *' Hig- 
 tail, do not go with me again. My elder brother refuses to let you 
 see the inside of his house. That is why the wind is high for us. Do 
 not go with ine again." That was the onl}- one among the super- 
 natural beings whoso house he was imable to see. His name was 
 ■•Cliief/"-' 
 
 Some time aftoi- ho got l)aok Ya'A'u"' spoke through him. lie made 
 tilings hai)pon by speaking through him. Four whales floated about, 
 lie did the same thing to him as the neighboring supernatural lieing 
 had done. ''Lot me go, for I want to see why a drum sounds in the 
 liouso of Supornatural-boing-looking-landward (another name for 
 Va'yu)." 
 
 Then he lay down. He lay there for a while and entered his house. 
 Then some persons, with their fins together, stirred up soapberries in 
 something made of great ])oards painted on the outside, they used to 
 s:iy."' They looked like Peninsula-point"" soapberries, yet they were 
 difl'orent. Now he came home. 
 
 He spoke through him for a w-hile longer. Then he became lame. 
 And, after he had sat in the house for a while, he said: "Let me go 
 down to see why a drum is sounding in the house of Supernatural- 
 l>eiiig-looking-landward." Then he chewed tobacco, lay down, and 
 lontiiuiod there for a while. 
 
 Now, when he entered his house, Supernatural-boing-looking- 
 landward said to him: ''I am glad to see you, liig-tail." In those 
 words he said he was glad to see him. At this time thoy raised up 
 th(> sturt thoy wore stirring up with a stick, and it stuck to it. Before 
 ho had oaten of that he wont up, and. when ho awoke, he siiid: '" Whv 
 did I como awa\' so soon' 1 ought to ha^■o oaten whale tongue with 
 them." 
 
 Aftor ho had sat there for another space of time, ho said: •* I won- 
 der why a drum has been sounding in the house of Suporuatural- 
 lK>ing-Iooking-landward. Lot me go down again." 
 
 Then he chewed tobacco, and, whih^ he lay there, he got into his 
 liouso. Even while he was in the doorway he called to him: ••\Vait, 
 Big-tail, you l)ettor not go up from mo. 1 will invito the supernatural 
 beings." 
 
 Immediately ho invited the people. They came in at once. When 
 all got in he began to dance before them. They who came in wore 
 
302 BUREAU OF AMP:RICAN ethnology [bui,l.29 
 
 rins. He dressed liiiiiself up and came in, and lay down in the rear of 
 the hou.se, wearing- a full killer-whale suit. His tins touched the roof 
 of the house. Then he came out of it, and, as he held it in his hands, 
 he said: '"Real dorsal lin. Real dorsal tin. What human beings call 
 in a common way a dorsal tin (ig.An). Real dorsal tin.-' After he 
 had stood around a while, he said: "Human beings keep saying- this 
 about me. They keep saying that I used to be a human being-.'' ^' 
 All in the house laughed at him. It was as if things moved the house. 
 
 Now they began eating what the}^ had stirred up. They say they 
 were whales' tongues. Now, when this was over, the coast between 
 Skidegate inlet and House-point^* was strewn with whale jaws which 
 had floated ashore. The things they ate in the house of Supernatural- 
 being-looking-landward really floated ashore. 
 
 A long time after that they again began to starve. And there was 
 nothing to eat at Skidegate. Then the^'^ took him to Da'x.ua~^, and 
 they lived there with him. And the}- were starving there. Then 
 they gathered edible fern stumps right behind them. Those they 
 ate. They hunted outward and inward.'*" Sometimes one found the 
 body of a coot. They ate all these things. 
 
 One time he performed all night. Then Supernatural-being-look- 
 ing-landward said to him: "Big-tail, have them stop making the little 
 supernatural women living along the shore cry.^' Say that 1 will give 
 the human beings something."' 
 
 And next day he repeated it to the people. "Let no one go any- 
 where. Supernatural-being-looking-landward saj's he will give some 
 food to the human beings." But still the}^ all went out to look for 
 food again up and down the inlet. 
 
 That night he again sang a song for himself. In the night the wind 
 blew in from the sea. At daybreak he stopped singing. The day 
 after that one went out very early. Astonishing! He came in and he 
 said, "Get up quickly. It lies near Eagle-rock.^' Astonishing!" 
 All moved at once. He did not eat of it because he was a shaman. 
 Now they were saved. They stopped starving. 
 
 At that time the slaves at Skidegate starved to death. Then a man 
 of the Seaward-sqoa'ladas set snares at La's t Alan "'^ for cormorants. 
 His slaves alone did not die. Then one tried to set snares near hiih, 
 and he refused to have him there. He obeyed and went ofl". He 
 was named Gu'stas. He killed people by means of witchcraft. That 
 is why they did what he told them to. 
 
 After another long space of time had elapsed, Welcome-point's''' 
 son spoke through him. He put words into his song inside of his 
 father's house. He sang to get his father's things he had promised. 
 He was unsuccessful. He sang for the spring salmon his father owns. 
 He was unable to get them. His father was stingy. 
 
swANTON] HAIDA TEXTS AND MYTHS 803 
 
 Now an old iiiiiii in tli(> house said: "The chiof s son would do it if 
 lie could. K\cii 1 will i)ut out a few sea-ecrjr,s." The Hr.st time he 
 promised not the least thiuj^- happened. Because the old man said he 
 would put out a little, they had more sea-et(^s than they needed in 
 Skideoate inlet. 
 
 Soiue time after this people went to Skedans. and he wanted to go 
 with them; and he w^ent. And he arrived there with them. And the 
 day after they went to Li'n.su.'" and he went with them. Then they 
 landed at KIu'dAsLlxa,''' and he crept ashore. Then he lay in the sun- 
 shine. 
 
 Then they said to him: '"Hurry, Rig-tail, and come."' And he 
 entered the house of Ku'ndjigit.'"' "Is it 3'ou, Big-tail T' And he 
 said it was, and he was glad to see him. And now he saw the inside 
 of his house. He saw whale tails lying piled one over another in all 
 four corners. He was proud of the inside of his house. He had the 
 most whales of all the supernatural beings. That is why he showed 
 it to him. He did not speak through him. 
 
 This story is one of the most important for an understanding of shamanism among 
 thf Ilaida. The word used for " tail " here is applied to the tail of a fish or whale, 
 and the word for " big," qo''na, also involves the idea of great power. 
 
 ' Mouse-woman belonged to the QtVgials qe^g.awa-i of Skedans; he was born into 
 the Seaward SqoiVtadas. 
 
 ■-' Fasting, drinking sea water, etc., to assist the shaman. 
 
 ^ This supernatural being lived under a reef in front of Dead Tree point. lie is 
 said to have been identical with (^onu'tc (see the story of He-who-travels-behind-us. ) 
 
 * The outer (i. e., eastern) point of Alliford bay on the southern shore of Skidegate 
 inlet. 
 
 '" Welcome point is just east of the preceding. 
 
 •^ That is, what will happen when one uses the songs belonging to this dancing hat. 
 
 " One of the elaborate kind, with rows of weasel skins hanging from the back part. 
 He obtains sea otters with this instead of whales. 
 
 " Bare island, the outer of the two islands in front of Skidegate. 
 
 " They liecame so numerous that he did not bother to count just how many he got. 
 
 '"That is, they now found the whales in the jilaces where, at his command, they 
 liad before hunted unsuccessfully. 
 
 " An onomatopo'tic word imitating the bldwiug of a killer whale. Having just 
 been with the killer whales, he makes this noise when lit- wakes up. 
 
 '- His wife's name: Haida, Yakuts!'. 
 
 '•'Seestoryof " How ]\Iaster Carpenter began making a canoe to war with Southeast." 
 
 " The note<l ancestress of the Eagles (see stories of Stone-ribs and Djila'qons) an<l 
 < nek-woman at the head of a stream flowing intt> the West Arm of ("nmshewa inlet. 
 
 '■' ("reek-woman at the head of Telel creek, east coast of ( iraham island. See .«tory 
 of " Raven traveling," note 36. 
 
 '" In recent years more particularly a.«sociated with the smallpox. 
 
 '" See the story of "How Master ( 'arpenter began making a canoe to war with South- 
 east." Tidal-wave owned the tube full of water which ])roduced a wave by Iveing 
 suddenly opened. 
 
 '"In other words, he was wearing one of those composite ma.sks of which such 
 iininliers have been taken from this coast. 
 
304 BUREATT OF AMERICAN KTHN()L(K;Y [bull.29 
 
 "Or " SacriMl-(nie-staii(liiig-an(l-iiH»viiig; " wee story quoted in note 17. 
 
 -'"All ate from one long piece stretched around the entire room. 
 
 '-'A kind of berry which I have not identified. 
 
 --The word used here, tag.A^nsgia, refers to a certain kind of root. 
 
 -*Fire being the gateway l)etween the material and the spirit world. 
 
 ^♦I'L'.gas, one of the names of Cape Ball, but applied to many other supernatural 
 l)eings also. 
 
 ^•''The proper rendering of this sentence is doubtful, but the sense is as here 
 indicated. 
 
 ^^Spit point, which closes the southern side of the entrance to Skidegate inlet. 
 
 "According to some Qona^tc became Supernatural-being-looking-landward at the 
 end of his career, but others said most emphatically that it was Supernatural-being- 
 at-whose-voice-the-ravens-sit-on-the-sea. Both lived, however, in the same neigh- 
 borhood. 
 
 '-'* That is, Ne-koon or Rose spit; a long sand spit that runs northeastward from 
 the corner of (Iraham island between Dixon entrance and Hecate strait. It is sur- 
 rounded by dangerous tide rips and is much dreaded by the Indans for natural and 
 supernatural reasons. 
 
 "^An old town site just north of Lawn hill at the northern entrance of Skidegate 
 inlet. 
 
 ^^ Toward Rose spit and toward Skidegate. 
 
 ^'That is, the fern women; see the story of Sacred-one-standing-and-moving, note 
 18 and accompanying tent. 
 
 ^"^ In the neighborhood of Da'x.ua. 
 
 ^•^A place near the site of New Gold Harbor at the eastern end of ]\Iaude island, 
 Skidegate inlet. 
 
 '* Selwyn inlet. 
 
 ^^ Unidentified. 
 
 '®A cape in the inlet 
 
HAIDA TEXTS AND MYTHS 305 
 
 The stokv of him tiikch (;ii whom LA'iiiA spoke 
 
 [Told by Al)raham of Those-l)(>rn-at-Q!a'<UsK.i). to whom it whs rplati'<l by an old man of Ninstints] 
 
 At Middle-town ' LA'o-ua spoke throuoh a certain one. After he 
 had acted as shaman for a time, while they santr for him, he began to 
 whip something. At once he began to fast. All that time he 
 whipped it. The town people wanted to see it. They wanted to see 
 the thing lie spoke a])out.^ 
 
 After a while he sang that he held his supernatural power, LA'gua, 
 in his teeth at the end of the town. His su})ernatural power also 
 made the water smooth for some time. All that time they Hshed for 
 l)lack cod. E\ery time they came in from fishing those who handled 
 the lines gave him two Idack cod. His wife had a great quantity. 
 
 By and by LA'gua told him to go out fishing with them. He w^ent 
 with them at once. After they had fished for black cod for a while 
 and had started away, they came to a point of iron sticking out of the 
 water. Then the shaman sat upon it.^ And he gave them directions. 
 •• (to in, and then come out to meet me,'' he said to him. 
 
 As soon as they had unloaded their black cod, the}' went out to 
 meet him. It was evening. They called out to one another. Then 
 they approached each other. When thev called out after it had l)ecome 
 dark he answered them. At once they went to him. Innnediately 
 all the canoes began to tow it ashore. The}' used a black-cod fish-line 
 for the purpose. 
 
 After they had paddled for a while, it became broad daylight, and 
 they towed it in at the end of the town. It was only for Those-born- 
 at-Sa'ki.' 
 
 After the}' were through eating they began to split oft' iron wedges. 
 When they got through with that they began to hammer out the 
 iron. They made spears and knives of it. The news of this iron 
 passed over the island. At once people started to come for the iron. 
 They exchanged a slave for one piece of iron. They kejjt selling it. 
 They worked this into war spears throughout all of the villages. 
 
 After they had traded with this iron for a while. Inlet people* came 
 in ten canoes. After they had ))een there for a while, news came from 
 the towns up the iidet that they would try to make trouble for them 
 (luring the gambling. Then the Middle-town peoph' said they would 
 not let them do it at their town. They were on the side of the Inlet 
 people. Secretly they made dift'erent arrangements. They deceived 
 [their visitors] by saying the\- were on their side. 
 17137— No. 29-05 20 
 
306 • BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 One morning- the\' came to gamble. As soon as they landed they 
 spread out their gambling mats. The}^ formed a line on the side 
 toward the sea. The Middle-town people told the Inlet people not to 
 be afraid. At once they ])egan to gamble. And after the town peo- 
 ple had put on their weapons they stood behind them. They held 
 their spears, and they held their knives. 
 
 After they had talked for a while over the betting and had begun 
 to gamble they stood with their spear points upward. Then they 
 turned around at once and speared all. They killed all. The others 
 did not scratch a skin in return. All their wives and their children 
 who were in the houses they enslaved. Not one escaped. 
 
 Then the news that they had destroyed them went over this island 
 and the news also reached the Inlet.* 
 
 After that one for whom they were going to get a grave post slept 
 alone. His mother-in-law, who was a widow, stayed with him. When 
 winter came he told them to make a pole in the shape of a killer whale's 
 dorsal fin, the lower part with the carving of a grizzly bear upon it. 
 He belonged to the Slaves.'' 
 
 At once they went out to get it. The}^ came to tell him. They 
 pulled it ashore, and, after they had carved it for a while, it was fin- 
 ished. And the day before the one on which the}' were to raise the 
 grave post he pounded up tobacco and gave it to a shaman there. 
 
 Then his supernatural power entered him. They sang for him. 
 Very soon he got through. Then he said: "There are man}' eyes of 
 strangers upon me. Over there, too, lies my trunk." 
 
 Now it was night. In the night the Inlet people came to the town 
 and killed all the people. The}' enslaved all the women and the chil- 
 dren. All the time that he who got the grave post was supposed to 
 be sleeping alone he was in love with his mother-in-law. His name 
 was "Sealion's-neck." 
 
 LA^gua was a Tlingit spirit, and there were several stories told about him. The 
 following was taken down by me in English: 
 
 LA^gua once "came through " a Tlingit. He was a poor man, but his Power told 
 him that some day he would be rich. By and by enemies came and carried him off 
 as a slave. While he was still a slave, his Power came to him again, and told him 
 that he would be a chief. He said: "No, how can I be a chief, when I am a slave 
 sitting near the door? You better stop talking to me." " No, by and by you shall 
 be a chief." He was a slave for five or six years, and during all of that time his 
 Power kept promising him that he should be a chief. One night, when he was acting 
 as a shaman, his Power threw something called LiVnas ya'niAg.a, which makes people 
 love each other, on the whole village, and everyone fell into a deep sleep. Then he 
 and some of his fellow slaves filled two canoes with children whom they were going 
 to enslave, and the canoes went off without a paddle being used. Long after day 
 came the parents awoke and pursued, but, when the pursuers came near them, the 
 slaves' canoes became islands covered with trees, and they were passed by. When 
 the ])iirsuers passed on their way back, the same thing happened again. Finally he 
 reached his own town and, from the sale of the children he had taken off and from 
 
swANTON] HAIDA TKXTS AND MYTHS 307 
 
 the property received from the reliitives oi the slaves he ha<l Hherated, he l)ecame a 
 great chief. 
 
 ' It belonged to the Sa'ki qe^g.awa-i, the greatest Eagle family at Ninstints and 
 that of chief Ninstints himself. 
 
 * My informant added that all of the people drank sea water with him for ten days 
 and repeated everything that he said. Every time he spoke he began with the word 
 Ha'gugwiik. He said to them: " Shall 1 get this?" pulling at something meantime 
 with his teeth and hands. At the end of ten days he got it and told the singers that 
 he had pulled it ashore with his teeth, some of which were broken by the strain. It 
 was his sui)ernatural helper. 
 
 ■'The shaman treats this iron just as he would a whale. Compare Memoirs Jesup 
 North Pacitii- P'.xpedition, volume V, part 1, page 139. It is said to have been part 
 of some vessel. 
 
 * Masset inlet was called simply the Inlet as being preeminent and the people there 
 were called Inlet people. At the same time this latter expression was so extended 
 as to cover all the Haida of the northern coast of < Jraham island; all of those in short 
 who are now known as ^Nlasset people. 
 
 ^ Haida, X.\ldiVng.ats, one of the leading Kaven families of Ninstints. 
 
8U« BUREAU OF AMERICAN ETHNULOGY [m-iA..29 
 
 Ci.oud-watchp:r 
 
 [Tdl.l by Ahraliiun of 'Diose-boni-al-QIiVfUsgo] 
 
 A Tlingit supernatural power spoke tbrough him. After he had 
 acted as shaman for a while, and, when all were at Tlil'ldi, the son of 
 the chief of the salmon spoke throuoh him. At that time there were 
 no salmon on this island. Then the salmon came like a strong wind. 
 
 At that time he used to go into a deep place. His moose-skin 
 blankets had pictures of salmon on them. He also wore a dance hat. 
 He had a dancing skirt. He had rattles of puffin beaks. 
 
 At that time the chiefs refused to allow him [to go down]. They 
 told him he would swim away forever. Then he became disgusted, 
 so they said the salmon would be lost, and they let him go. down. 
 They let one who was always truthful go with him. 
 
 Then they sang for him in the wa}" he told them. "When I go 
 down, do not stop singing the spirit song until I get back." Just at 
 evening he prepared to go, and, after he had danced around the tire for 
 a while, he went down. Immediately La'ma^ went after him. After 
 he had gone they sang for him, and he went into a deep place. 
 
 Then he lay still in the creek like a dog salmon. Lfi'ma thought he 
 would swim awav, and he held the lower edge of his moose-skin blanket 
 in liis hand. After he had stayed in the water for a while, he jerked 
 like a dog salmon sending out eggs. After he had done this four times 
 he stood up. He was not wet in a single spot. All that time they 
 sang for him in the house. 
 
 Then there were great numbers of dog salmon in the creek. When 
 he stood up in the house all looked at him. He was not wet in the 
 least. Then dog salmon nearly surrounded the coasts of this island. 
 Before that there were few salmon, but a strong man dried three dog 
 salmon during a season. The strongest man got live. The}' put two 
 away, and, taking one along as provisions, ths}^ spent the winter in the 
 neighborhood of mussels. 
 
 He had them get a large drum off of the east side of a big cedai-. 
 They used to hang that up. 
 
 After that SAqaiyu'i'' spoke through C^loud-watclier at Lg.o'gi. 
 When his voice came through him he ran into the sea. Then he 
 started around the town l)egging. He came into a house and held 
 out his hlaidvct. ^ Dju x.unda' i." •' They did not understand his 
 words. By and ))y in one house he entered I)jat-gitc!i'figaga guessed 
 what he meant and put live plugs [of tobacco] into his l)lanket. At 
 once all in the town gave to him. They each gave him live plugs. 
 
suANTos] HAIDA TKXTS AND MYTHS 809 
 
 Some tinio after this tlicy were all at Sca-^iass town.* Then there 
 was much sicknos. And an t>lil woman went to tiie end of Sea-gfas.s 
 'I'owii, Tiien she held her hands up. She wanted l*<)wer-of-the- 
 shiniiijj-heuvens ^ to look upon her. From al)Ove tliey saw what she did. 
 
 After that, when autumn came, three towns were fathered together 
 at i.<>akitsuala'na.'' They were there on account of A'nkustA.' 
 
 After that, when they went to j»-et provisions, a Town-of-DjT'<iua " 
 man named Waters l)ecame a shaiuan at Lo-,a'«i-.a.' At once they huilt 
 a laroe house for dancin^". All the time they were dancino- there he 
 did not mention his name. He was left-handed. He held a chih on 
 the left side. On his ri^ht side he held a war knife, wearing it point 
 outward. They sang for him. He also had a grizzly bear head. 
 
 After they had sung a while for him he ceased to use these things and 
 wore different ones. At once he again stood up for the dance. After 
 this dance had gone on for a while there, they came to Sea-grass town. 
 
 After the dance had gone on at Sea-grass town for a while, he told 
 them where an eagle was sitting. He foretold that there would he 
 two blue feathers on either side of its tail. At once they went to get 
 it, and, when they had got it, although they did not speak to him, where 
 he lay in the house he struck the roof in his joy. Then he mentioned 
 his two names. "I am Wu'ltclixaiya. I am Udagia'g.An,'' That 
 was (he Moon's youngest grandchild.'" 
 
 When they went to Metlakatia to gaml)le he ))ecame angry with one 
 opposite him, and, when he stood up, he became ten. For that reason 
 his (dder })rothers were afraid of him. 
 
 Because they had mercy upon the one who held up her hands, he 
 (the Moon's son) came down to Sea-grass town. He still had the 
 eagle in his possession and used the l)one club and the knife. At that 
 time He-with -only-one-fin" talked to him. "Chief, 1 know you. You 
 are Ha'ostl. The people are afraid of the things you use. The 
 chiefs'' sons among the people, when they dance, use good rattles."' 
 At that time he stopped using the knife and the club. His words 
 pleased him. He held a putiin-l)eak rattle and a large rattle in his 
 hands. On the left side he also held a chiefs rattle. He began to act 
 in two ditl'erent ways. 
 
 \\'hen h(! first started to perform they sang a spirit song for him: 
 I :Gila'dAm ga'dani gia a glla: | | :amaiya ga wTnaxnox na gaa: , '.■ 
 Before they sang he sang alone. "Who is the great supernatural 
 power r' This is the spirit song that they used to sing for him. At 
 this time, after he had acted as shaman for a while, he stoppeil using 
 those articles. 
 
 And he also used to wear tine cedar bark hanging from around his 
 neck. He held one end of these hanging in a bunch over the tire and 
 then acted as a shaman. '^I'hen burning coals flew round upon them. 
 At once they began to dance. .Vil wore tine cedar bark hanging 
 
810 BUREAU OF AMERICAN ETHNOLOGY [bvli..-29 
 
 down from their nocks. They had two strings of it around their 
 arms. They also had some around their heads. On top of this [small] 
 trees were stuck in. They used to dance with these. | :"V:ihoe 
 ahehaiya: | come hither gi-eat power."'' They all danced, singiiig- 
 this. 
 
 They came in dancing. Then, Avhen they came in, he looked at 
 them from where he stood in the rear of the house. He looked to 
 see if anyone were sick. If one smiled a little, he said: "The people 
 have untroulded minds." 
 
 While that was still going on, sunmier came. When they were 
 going otf to the lonely places (i. e., camps) he started to sing another 
 song.*^ This was the song. When he got through singing he stood 
 up, and he said: "People, you are safe. Wherever you go in your 
 canoes, sing this song. You are safe." He came down and helped 
 them. While he (the spirit) was still speaking in him (the man), he 
 died. 
 
 Here is all of this. 
 
 The name Cloud-watcher occurs in one other place, in "The story about Him wlm 
 destroyed hia nine nephews." He belonged to the Tuwn-of-Dji%ua people, an 
 important Eagle family at the old town of Kloo. 
 
 ' The man appointed to go with him. 
 
 ■^ Raven's son; see the story of Raven traveling. 
 
 ■' Said to be Tsimshian words. 
 
 ■• Haida, T!anu'; but known to the whites as Old Kloo. The "old" is used to 
 distinguish it from a place in Cumshewa inlet, where the Kloo people settled for a 
 while before moving on toSkidegate. 
 
 *See the story of "How Shining-heavens causetl himself to be born." 
 
 •* At the western end of Louise island. The three towns were Cumshewa, Skedans, 
 and Old Kloo. 
 
 ' He was a shaman belonging to the Witch people of Cumshewa. There was much 
 sickness at that time, probably the smallpox, but all who stayed with him were 
 well. "A rival Tlingit shaman once threw a tree on him, but he was uninjured." 
 
 * See above. 
 
 ''Meaning, perhaps, "Rocks." It is an islet north of Hot Spring island. 
 
 '"The word used for "grandchild" applies to descendants generally, and elsewhere 
 this spirit is spoken of as the Moon's son. 
 
 '• Chief of Skedans. He is talking to the spirit. 
 
 '^ The words are in Tsimshian. 
 
 '^This song was Tsimshian, but no words accompanied it. 
 
<T..N] HATDA TKXTS AM» MVIIIS 311 
 
 Stoky ok tiie shaman, (t.a'ndox's-fathkk 
 
 [T.il<l liy Aliriiliuiii of Tli.isf-lx.rii-iit-Qiri'dASKo.] 
 
 (i.a'ikIox's father was luakiiii;- a canoe inland from one end of Sea- 
 urass town/ One oveniny. when h(> eaiue home, he (lro[)pe(l (h-ad^ 
 on the sand at the end of the town. Then they i-aii to him. and cai'iied 
 him over to his liouse, 
 
 (^oUlai'yek'' spoke through lum lirst. Whenever his uncles l)ecamc 
 shamans, he always made a hole in their minds first. He did not tell 
 ins name. Iiistc^ad he turned al)Out around the house. After the}" 
 had taken him in and came to know that it was Qoldai'yek, they bej^an 
 to sing a song foi" him. After they had carried him around the liic 
 four times he l)egan turning around. 
 
 Afterward IIu'dAgiag.Aii also spoke throuuji him. He acted like 
 the former one. When he had ceased to act SAqaiyu'l* spoke through 
 him. When they sang for him he walked about entirel}'^ on the ends 
 of his toes. 
 
 After he had spoken tiirough him for a while, a certain person fell 
 sick. When lie was almost dead they got him. Then he fasted four 
 nights. At the end of that time, just before daybreak, he went out to 
 look for his soul. Two other persons went with him. He went round 
 i\w town on both sides of the houses. By and ))y he seized his soul. 
 He made a noise like that of a young sea otter. 
 
 At once his companions seized him and carried him toward the 
 house. When the}' carried them (shamans) so, they were very careful, 
 because the shaman had the soul between his hands. 
 
 While they were carrying him along the trail, a Smaller-part-of-vil- 
 lage's-stomach'' came out of the ground. Then SAqaiyu'l said to him: 
 "Get it, mastei'. Thiow the man's soul away." '"No, lam afraid 
 tliey would laugh at me. I am also afraid of being put to shame." 
 Then SAcjaiyu'l said to him: "You will not sit among the chiefs in the 
 rear of the house. You will sit among the slaves near the door." 
 
 All that time they were singing for him in the house he had left. 
 Presenth', after they had carried him into the house, they put a mat 
 over him and the sick man. There he put his soul into his mouth. 
 Inunediately he was saved. 
 
 Pestilence" married one of the daughters' of the Moon. When he 
 heard the news about his sister in some way, Wu'ltclixaiya" went to 
 get his sister. He put on a steel coat and launched his canoe. His 
 canoe was covered with boards. Then he knocked down the rock 
 
312 BUREAU OF AMERICAN ETHNOLOGY [Bri.u>9 
 
 front of the house of Pestilence with a bone ckib. Afterward he 
 went in and got his sister. For that reason there was much sickness. 
 
 Then Wu'ltc!ixai3'a had mercy on Sea-grass town and went down 
 there along with DilAgia'.'' AVhen many people were dying he (DiU- 
 gia') went in to dance before Pestilence. He held a long cane the sur- 
 face of which was painted red. He stuck it up slantwise, stood upon 
 it, and danced. Then he made him feel good, and the sickness ceased. 
 He spoke through CxA'ndox's father. Then he told him these things. 
 SAqaiyu'l stopped speaking through him. 
 
 After he had spoken through him for a while, he wanted some tur- 
 nips, and all in the town gave him some. Through these he became 
 more of a chief in the country of the supernatural beings. When his 
 (DilAgia"s) voice first struck him, he sang in all the houses of the 
 town for himself. After that he went into his own house. He was also 
 always dancing there. " Ya a a ya a'aiya nagun da a hai i ya Dllagia 
 ahai i ya."'" This is what they sang when he danced. It is a spirit 
 song. 
 
 After that one of the Pebble-town people" came to invite them. 
 Then one through whom Propert3'-woman '" spoke came b}^ himself in 
 a canoe. At that time DiUgia' told him he had stretched some bad 
 thing (or spirit) over the town. Then he danced before him.'"' And 
 he made him feel good. 
 
 Some time after this, after they had gone to the mainland, a differ- 
 ent -one spoke through him. His name was BAle'la.'* Then they 
 returned to Sea-grass town with him. Then they sang for GA'ndox's- 
 father in the canoe. He danced as they came. And when they landed 
 he asked for a plank in the Tsimshian language. Then they had one 
 rest on the edges of the canoe. He came down upon it to the shore.'® 
 
 And, when he got into the house, the house cover only was open 
 (i. e., it was crowded with people). He danced the way Wu'ltclixaiya 
 used to. When he began to dance he was proud, and he had himself 
 pulled upright. After that was done he began to dance. 
 
 After he had danced for a while he would say: '''Stop and throw 
 away the cedar-bark roofing. Destro}^ also the indoor latrine. Use 
 cedar planks for your houses. When you go to bed leave your smoke 
 holes open. Boxes of propertv will soon fall upon you. Iron people'" 
 will come among 3'ou." He said that. He said there would be plenty 
 of property for them. 
 
 Then all in the town danced very much again. The Kitkatla people 
 also l)rought over Bl'ni's '* songs to Skedans. They sang his also very 
 much as they danced. At this time a schooner Avas wrecked [in Cum- 
 shewa inlet]. Then blankets were gradually distributed in (juantities. 
 This went on for a long time. Then, according to his word, they used 
 cedar planks for house roofs. The}^ also stopped using indoor latrines. 
 
SWANT..N] IIAIDA TKXTR AND MY'THS 318 
 
 Then lif \v:iiil('<l liic drills. Now all tlio town poople o-avo fire drills 
 to hiiii. Wlifii llic\ caiiH' ill widi tliciii lie let tii<'iii all drill too-otlu'r. 
 Then hi' looked on. .Vltcr all had done the same thin*;- they put them 
 into the fire. That was w hy he had them «»ivc them to himself. 
 
 When they stopj)ed danein*;- they waved their hats. He sanj;- a 
 sonji'. When all stopped he whistled. Then they stopped sin^ino- his 
 |sono-, which .sounded lik(> thisj: '^Tco'loh(VI(lTdoi.oits."'' 
 
 Afterward SA(iaiyri'l attain spoke throu«ih him. And, after the 
 daucinjif had ooiic on a while lonjjfer. he wanted to sleep. At that tinje 
 the Sea-urass town ehiefs would not h't him. Hy and l»y, sinee they 
 feared the supernatural beings mi<j;ht say something- ditferiMit fi-om 
 what they wanted if they refused, they let him sleep. 
 
 When they aj^reed the}' made a sail house"* for him in the corner. 
 And just at evening he went in and lay down. Next da}', very early, 
 before the raven cried he awoke (lit., departed). After that they 
 again came in dancing. When the}' stopped dancing he had me sit 
 near him. Then he began to tell me (juietly [what had happened]. 
 
 At that time he (SAqaiyu'i) stood on top of the mountain onQlA'nga 
 with him. Then he took a handkerchief ''' out of his ])ocket. put it 
 over his face, and wept. His clothes were all white. But he had no coat. 
 Something with wheels'-" stood near him, and presently he put him 
 into his ])ocket on the right side. Then he got into this, and he struck 
 it. It went right along. After he had gone along slowly he came to 
 a city with him and took him out of his pocket. And he stood up. 
 
 A l)ig being with a l)lack skin stood there. He also had a big gun. 
 He stooil pointing it downward at the earth. SAqaiyu'i handed some- 
 thing to him out of his pocket. After a whil(^ he took it without look- 
 ing at him and put it into his mouth. He did not know what it was. 
 He thought it was Indian tobacco. 
 
 Then SA(iaiyu'l said to him: ''Do not be afraid, master. Hxcn the 
 supernatural beings die. Where my three sets of clothing hang up, 
 1 have lived along time. I died three tinies, but my l)ody never dies." 
 
 When he went thither with him, hi^ saw a large kettle boiling out of 
 doors. He said he did not see what made it boil. Near it was a long 
 thing; the lower end of which was s(juare, on which the Kwakiutl who 
 had killed a certain one along with a Haida were nailed."' They had 
 put them into the kettle. There they remained. 
 
 There he saw his uncle. Then his uncle asked him: " Did you see 
 the one standing there with a l)lack skin^ He shoots down on those 
 peo})le below who treat each other badly. Then the land below is also 
 full of smoke, and there is sickness everywhere." 
 
 'I'hen his uncle-'- spoke to him through the doorway. "Why aie 
 you lieicr' '"S.\(|uiyrri bioiight nie around in that thing." "He 
 watchful. If one always watches, he. too. will live here. The black 
 man always keeps watch on those who are foolish." 
 
314 BUREAU OF AMERICAN ETHNOLOGY [biii.l.29 
 
 At that time his uncle said to him: " Some time ago one came down 
 through me. And lie lived in this town. Now he lives far inland. 
 They feai- to mention his name." His uncle talked with him for a 
 while. Aoain he said to him: '''Do not let his name be mentioned 
 again ))el()w. Y^ou can not mention his name [for it is too o-reat|. If 
 a child mentions his name tell him to stop.""'^ 
 
 Then he went down again with him in the thing with wheels. At 
 that time he awoke in the sail house. Not a long time afterward he 
 died. 
 
 This is the end of it. 
 
 This story is of exceptional interest, both from the insight it gives into native 
 beliefs generally and for the picture presented of the influence exerted on those 
 l)eliefs and over the external life of the people also by the coming of white men. 
 G.A^ndox was evidently this shaman's daughter, and the name appears to be Tsim- 
 shian. After he became a shaman, however, he was known, as was customary, by 
 the name of the spirit who was speaking through him at the time. He belonged, 
 like two of the shamans in the preceding story, to the Town-of-DjFgua-People of 
 Old Kloo. 
 
 I was fortunate in having obtained information regarding this shaman from one 
 who knew him intimately, and to whom, it appears, he confided some of his si)iritnal 
 experiences. The shaman is well known to all Skidegate Haida, and many other 
 stories are told regarding his predictions. For some of these, see Memoirs of the 
 Jesup North Pacific Expedition, volume v, part i, page 39. 
 
 ^ See preceding story, note 4. 
 
 '^ Really he only fell in a faint or a fit. 
 
 ^ A shaman among the Land-otter people. The word is evidently Tlingit. 
 
 ■* See story of Raven traveling. 
 
 *Lil^nas-="town" or "village": k!isq!e-u^=:"upper or smaller part of stomach." 
 This is one of the creatures that were supposed to bring wealth to the one who 
 possessed himself of them. 
 
 ^ See the story of Big-tail. 
 
 ' The word used is one applied to descendants generally. 
 
 ** See the story of Cloud-watcher. 
 
 ^ A good dancer, whose name is probably compounded from dl^lA, the word for 
 Sand-hill crane; see the story of He-who-was-born-from-his-mother's-side. 
 
 '"This is an attempt to reproduce the sounds used in this song, which is very likely 
 Tsimshian. 
 
 ''The ruling family at Tclii^al, the principal west coast town. 
 
 '^ See the story of A-slender-one-who-was-given-away, note 6. 
 
 '^ That is, before the spirit over the town. 
 
 '* It would be interesting if we could trace the word BAle'la to its origin, for it was 
 certainly connected in some way with the first appearance of white people in 
 northern British Columbia and with the first efforts of Christian missionaries. BFuT 
 evidently=Peni, from ni "mind," a Carrier Indian, who, immediately after the 
 appearance of the first Catholic missionaries, claimed remarkable supernatural powers 
 and started a kind of sjjoradic cult which spread throughout much of the northern part 
 of British Columbia. (See Morice, Hist, of the N. Interior of Brit. Col., p. 235.) 
 At Masset 1 discovered that certain songs there had been obtained, or were supposed 
 to have been obtained, from a Jesuit missionary on the Skeena. The Christian 
 influences apparent in this story evidently emanated from the same source, as 
 
^^^ANTi-N] HAIDA TEXTS AND MYTHS 315 
 
 H.vlO'la'.s and HFni'H Honors are all ^aid toliave l)eeii revealed at a place up theSkeena 
 river at the same time and to have spreatl from there. 
 
 ''Evidently B.xle'la is lamiing like a white man. 
 
 '" Haida name for the white people. 
 
 '"Supposed to resemble the songs or <'ries of white people. When they san^ the 
 shaman made a motion as if waving his hat, and all followe<l suit. This has very 
 iiiiich the appearance of an imitiition of a hearty Yankee or British cheer. The 
 llaiila tluMuselves assert that it happened before any whites were seen. 
 
 '" .\ littU' lodge or tent of canoe sails. 
 
 '■' lie is now dre.<sed like a white man. 
 
 -"The story-teller said, "like a bicycle.' 
 
 '^'This st'iitence is obscure, referring to an adventure of which I have no clew. 
 
 -"M)ne of the shamans spoken of in the last story. 
 
 '^ \Vu'ltc!i.\aiya, the moon's sou, thus seems to have been idenlilitd wjtji iln 
 ( hristian deity. 
 
816 HUUEAU OF AMERICAN ETHNOLOGY [kui.i..j;i 
 
 D.tit.a'(/o\s 
 
 [Version (il.tained by I'rof. Franz B<ms.] 
 
 Ten men intended to catch lish near Q'a'daso near lo [New Kloo]. 
 They went there in their canoe and caught the fish by means of snares 
 which were attached to the points of poles. One of these men wore 
 a hat showing a design of a cormorant (k'^^'lo) belonging to the Eagle 
 chill. Whenever he caught a tish his hat fell down into the water, so 
 that he did not catch any thing more. Finall}' he grew angry and 
 scolded the water. He took his hat and said: "I strike your vulva 
 with this hat, Djila'qons.'' Finally the people went ashore, where 
 they made a large tire, intending to eat the fish. [The name of the 
 fish was Ta'Lat, the charr (or rainbow-trout)]. They roasted them. 
 After a little while a hirge frog came up to the tire. The}' took it and 
 threw it into the flames, and laughed when they saw it l)urn. After 
 a short while there was aclap of thunder, and the frog l)urst. After 
 a little while the same frog came back. They put more wood upon 
 the fire, and threw the frog into it; but when it was red-hot it jumped 
 out of the tire. 
 
 Now they returned to their village. They saw a man walking along 
 the beach, following them. He shouted: " When your canoe reaches 
 yonder point of land, one of 3^ou shall die. At the next point of 
 land the second one of the number shall die, until you are all dead. 
 Only the steersman shall reach your village, where he shall tell what 
 has l)ef alien you, and then he, too, shall die.'' 
 
 After a little while they heard a large man coming, who struck liis 
 abdomen, and the sound was like that of a drum. Then they laughed 
 at him. They struck his abdomen with sticks in order to hear the 
 noise. He said: " 1 wish to help you," but they did not listen to him. 
 He said: "A fire is coming. It is going to burn everything." After 
 a while the\' saw an animal coming, with a beak like that of a 
 mosquito. 
 
 Another day a few men went out hunting seals. They met a seal 
 which looked up at the skv and said: "This cloud looks as though all 
 the people were going to die. The same thing happened long ago. ' 
 [All these were prophesies of the general destruction of the tribe.] 
 Then the man returned without killing* the seal. 
 
 Now the whole town was burned. The fire came from the water, 
 burning everything. All the people were killed. Only a young girl 
 who had just reached maturity hid in a cellar near the doorway where 
 
swN-r..N| IIAIKA IKXTS AM) .MYTHS 317 
 
 tilt' people used to ui-iiiate. Slie alone was sa\t'(l. Iler name was 
 Vei/ul<xMnii'M<;'. Then 1 )jila'(|ons eaine from out of the water. She 
 took her start', heat time with it. and >an>i- a mouriiiii(( .soiij^. She 
 found the 3'ouiig j(irl, who heeamo tlic mother (;f the Dj'eguaLhinas. 
 
 Tliis is one of the most unportant Haida family stories, DjiIa''qons being consid- 
 ereil tlie luu-estrcss, or at all events special patrone.s.s, of all those of the Kagie clan, 
 while from Soimdin<r-iiroj)erty, the sole survivor of the town of DjI'^rna, were 
 descende«l the following four great groups of Eagles: Those-horn-at-Skedans and 
 the Town-of-DjI'gua-people of Old Kloo, the Witch people of Cumshewa, and the 
 Sealion town people of Kaisun. Besides these several claim to have branched off 
 from the above, and the La'na tcIa'adAs claim her as their ancestress because a man 
 of their family took her over to the Tsimshian. They are not, of course, regularly 
 entitled to the distinction. 
 
 A vei-sion of this story obtiiinecl by myself was printed in the Memoirs of the 
 .Vmerican Museum of Natural 1 listory, Jesup North Pacific Kxpeilition, V, part i, 
 pages 94-(»(), and another was printed by Professor Boas in bis Indianische Sagen von 
 der Nord-Pacilischen Kiiste Amerikas, Berlin, 1895, |)p. ;U0, 311. My story-teller 
 gave the following a.>< one of the crying songs used by Djila'qons at this time: 
 \Va a ha a g.adfi^g.a-Jina'-i-f-heye, etc., the whole being accompanied by weeping, 
 sobbing, and the labored breathing that accompanies. The two words mean 
 "those who were going to have i)roperty," the thought being "Oh! those that 
 would have had property if I had let them alone!" 
 
318 liURp:AU OF AMERICAN ETHNOLOGY [bull.29 
 
 Story op^ the House-point families 
 
 [Told by Tom Stevens, chief of Those-borii-at-House-point] 
 
 The son of the town chief of Honse-point was half crazy. The 
 children of the town played at G.ahia's.' and all went home, and he 
 came after them. And in the place where they had been pla3'ing 
 something- with four faces was rolling- around, [exclaiming]: "Great- 
 crazy-days, Great-crazy-days." Then he ran to catch it, but he did 
 did not see whither it went. 
 
 One time he threw stones at it. After he had done this several 
 times he saw whither it went. Then he chased it. He chased it, 
 chased it a while, and it went into the ocean before him. And he also 
 jumped right in after it. After he had pursued it along upon a 
 trail in the ocean for a while, he chased it out in front of " Upset- 
 canoe" ^ and it sat waiting- for him on the beach. Then he sat near it. 
 It talked to him there. 
 
 Then it took a bag off of its back, laid it near by, took out of it a 
 partly finished canoe and taught him how they were going to make 
 them. It told him how they would stretch it and would build a fire 
 inside. 
 
 Then it took cedar bark out of its bag. It told him its name was 
 g.a-i.^ It told him they would use this for houses. And it told 
 him they would sew together the canoes with the cedar limbs and 
 fasten the cross seats in place with them. 
 
 After it was through telling him. it struck the man with its elbow. 
 Yu'iyfi'-i-. It pushed him down. It became a bird and walked down 
 from him flapping its wihgs. It dived and came up far out. But then 
 he saw a Redhead * floating on the water out at sea. That it was that 
 was helping the people to settle at House-point. 
 
 And afterward he came home. And he told his friends. Then they 
 began to make a canoe. As he told them, they fastened down the 
 seats with cedar limbs. When it was broken, the}' sewed it together 
 with them. And, when he explained to them about the cedar bark, 
 they also took that. They put cross sticks^ in the pieces and made 
 houses. This is how they began to live under cedar barks. And at 
 that time they also l)egan fishing in the ocean. 
 
 And it also taught him other things in the same way. It told him 
 how tliey were going- to fasten hali))ut hooks with roots. And it told 
 him that they should pull oft' cedar ])ai-k and weave mats out of it. It 
 also told him that they should twist it into ropes and use it that way 
 in fishing. 
 
8WANTON] HATDA TEXTS AND MYTHS 319 
 
 After HOMic till. (' had passed, they had snaros set for oat^h^s. And 
 they sat in hoh's under those. When any were caught in them the}' 
 broke tlieir win^ifs, and at eveninj^- they took as many as the}' knew 
 were theirs. 
 
 One day a man caui^ht one with sh'ndei- chiws. And. when he went 
 for all at evening-, one of his eaj^-les was lost. The T.simshian 
 l)ou»;iht the feathers. That was why they gathered them. Then the}' 
 reported to one another that one had a hawk." And he who missed one 
 of his own heard it was ids and went to ask for it. Then they would 
 not give it to him. and some quarrels took place. 
 
 Then they put on their weapons. They put on ta'oga-i/ gorgets, 
 helmets, war coats, and two thick hides, one over another. [They 
 had] war spears. The young men had bows. And they came together. 
 After they had fought there with each other for a while, they stopped 
 and moved apart.** 
 
 After a long, (juiet interval, a person went to IVoples" town" to 
 gaml)le and [saw] another come out from Peoples' town wearing mar- 
 ten-skin ])lankets with the fur turned out. His gam})ling-stick bag 
 hung from a wooden float. He reported it to them, and they ran 
 thither. Then he kept crying: "G.Anguda'n. My seed. My seed."'" 
 
 From the town one went to sell a copper worth ten slaves called 
 "Upsetter-of-the-town." And, when they were on their way back, 
 there was a great smoke at the town, and they ventured guesses about 
 it. One said that the town was being l)urned. Another said that 
 some kind of dam was being put into the tire. 
 
 When they got close in front of the town of Lglla-a'la," they were 
 pushing one [prisoner] down to the beach. His name was Letting-go- 
 of-each-other. The Inlet people'^ had burned the town. The war 
 chief was called Burnt-forest." 
 
 And, when they saw them coming, they chased them seaward. And 
 they paddled toward Cape Ball to escape. TIkmi they got near it and 
 fastened the copper to the paddle. And, when they held it up high, 
 they tried to catch them all the harder. Then they upset themselves 
 and swam downwai'd. ('lii(>f Points-meeting-in-the-water and chief 
 (loing- after -pioperty were drowned at the bottom. Afterward 
 Burnt-foivst dove after the copper and lecovered it neatly. 
 
 'i'hen they (the people who were drowned) went and sat in front of 
 ( liief's'* house. They begged him for a Hood. He asked them to come 
 in. They refused. The warriors started home and camped l»cyond 
 Haven creek. '"^ The weather was calm. Toward evening two tidal 
 waves rolled in out of the ocean. The first one came in and broke. 
 The canoes with their skids even drifted away. The last one even 
 wash(Hl away the trees by their roots. Half of the warriors wen- 
 lost. And he ( liurnt-forest) escajied along with his copper into (he 
 woods and earritnl it ofl" on his bai'k. 
 
8'JO JU;KKAU of AMKKICAN ethnology [mi.i. 3 
 
 'I'licn. I»y wiisliiiio- awiiy the Front of Tow liilK'" the W{iv«vs washed 
 deiitaliuin slioUs to the siufacc Tlie Inlet | people] dui«- them. They 
 paddled north '' with them to sell them for slaves. The}' bought 
 slaves. 
 
 After that, when th(>y (piarreled with one of Those-born-at-House- 
 point, he would say in answer: ''Well! Inlet people eeased moving- 
 their own bueket handles because my uncles drowned themselves." 
 The Inlet people had plenty of slaves. 
 
 And a man of Those-born-at-IIouse-point made figures of the super- 
 natural ))eings on his house. The ends of the roof poles had images 
 of human beings on them face up. This house was washed away five 
 tim(\s. Then he named liimself ('hief-who-renews-his-property. 
 
 [The following short story, obtained by Professor Boas from Charlie Edenshaw, chief of th) StA'stas 
 at Masset, is added for purposes of comparison and as containing supplementary material.] 
 
 After the deluge, Naeku'n w'as the first place to emerge from the 
 waters. People were holding a council to determine which wav to go. 
 While they were still deliberating a two-faced man came and asked 
 them why the}- could not make up their minds, and told them which 
 way to go. 
 
 At that time the Raven traveled all over the earth, and one da}- he 
 found a cockle which was being thrown about by the waves. He 
 heard a noise inside the shell. He went near to see what it was. 
 He hid near by and discovered many children in the cockleshell. He 
 opened it and found many people. Then he made towns. One of 
 these he called Yaku lanas, another one Kuna lanas, and he gave all 
 the families of the Haida their names. On the beach he made a town, 
 Tas lanas; and in the woods he made one which he called SLeng lanas 
 (" rear part of the house'"').''' 
 
 IVIy informant, who is now chief of Those-)>orn-at-House-point, Ijegan by saying 
 that when tlie flood raised 1)y Raven's uncle subsided a woman was sitting upon 
 House-point (i. c, Nekoon or Rose spit). This woman had four teats, each of 
 which was owned by one of the Raven families of House-point, the Eggs of Ski'tg.ao 
 Rear-town people. Point-town people, Those-born-at-House-point. After her people 
 had l)egun to increase they pulled grass over themselves, began to twirl one stick upon 
 another to light fires and, since they had no canoes, floated their fishing lines off 
 from the great spit. The story-teller probably intended these particulars to be 
 included as part of his relation. I also have a Masset Aversion of that part of tiie 
 story which deals with the war at House-point. 
 
 ' A level spot back of the town. 
 
 ■^ A hill south of Rose spit. 
 
 ^The present Haida name. 
 
 * Aythya americana, Eyt. So identified by tlie story-teller himself in the nuiseum 
 at Victoria. Haida, (jadji'n-g..\l-g.a^ksLa-i. 
 
 ■'■ In.«erted between the layers of cedar bark to bo used for rooiiiiir. 
 
 '•Of the kind called skiifmsm; seethe story of A-slcnder-one-who-was-given-away, 
 note 1. 
 
<« ANTON] HAII»A I'KXTS AND MYTHS 821 
 
 'Said to be similar to tin- next piece mentioned. 
 
 *• According to a Masset vt^-sion Thofie-born-at-House-|)()int wen- driven from the 
 town. 
 
 *Oue of the viilajres near Cape I'all. 
 
 '"This \\A^ a portent of the destruction of the town mentioned below. 
 
 " The word.s are nt;ed for ditche.s or stream l)eds running through level gnjund, or 
 when some upright oliject falls ov«'r. 
 
 '•-People of Masset inlet. 
 
 '•"•Or rather the place where trees hav.' l.rfii l.nnied off. 
 
 '* That is, Cape Ball's. 
 
 ''Not far south of Rose spit. 
 
 '"Tow is an English spelling of the llaida name Tao. Whether the same or not. it 
 is identical in form with the word wliich means "grease." 
 
 ''The Ilaida expression is "upward," which means toward the Stikine country. 
 
 '"See "Story of the Food-giving-town people," and notes. 
 17137— No. 29—05 21 
 
322 BUREAU OF AMERICAN ETHNOLOGY 
 
 iBULL. 29 
 
 How THE SeAAVARD-SQOA'I^ADAS obtained THE NAMES OF THEIR 
 GAMBLINC; STICKS 
 
 [Told by Walter McGregor of the Sealion-town people] 
 
 His father was a chief in Sealion-town.^ His name was Poor- 
 chief's-son.^ One time his father was going to have a potlatch. 
 Then his father went to invite the Tsimshian. While he was gone, 
 Gasi'na-A'ndjii^ began to gamble. After he had gambled for some 
 time, he lo.st all of hi.s father's propert}'. Then he put a bladder full 
 of grease into his gambling-stick bag. And he put it on his back and 
 went away. 
 
 After he had traveled for a while, he went in* at White-rocks. As 
 he went he ate all kinds of leaves.^ Presently he wanted to defecate, 
 and he defecated at a rotten stump. And after that he again went 
 about eating leaves. After he had gone along for a while, he passed 
 over the bones of two human beings upon which moss was growing. 
 
 And, after he had gone on a while longer, he came to where two 
 streams flowed down from Dju'tclitga,® near which lay the fresh 
 bones of two persons. One stream was red. The other was blue. 
 Dju'tclitga's manure made it red, tlie}^ say, and his medicine made it 
 blue. Those who drank from the red one died there. 
 
 Then he took the grease out of his bladder, and he greased his 
 insides. Then he put his head into the blue one. After he had drunk 
 for a while, he lost consciousness. When he came to himself he was 
 standing in front of a big house with a two-headed house pole. And 
 the}' told him to come in. At once he entered. 
 
 The chief" in the house said to him: "News of you has come, grand- 
 son. You gambled away all of your father's potlatch property." 
 Then the chief had a small box brought to him, and he took a hawk 
 feather out of it. Then he put it into the corner of his (the youth's) 
 eye. After he had twisted it around there for a while, he pulled it 
 out and took out blood ** and moss from it. 
 
 After he had finished both he said to him "Let me see 3'our gam- 
 bling sticks," and he gave them to him. He squeezed them. Then 
 blood* came out. And, after he had touched his lips to his hands, he 
 cut around the middle of one of them with his finger nail. It was 
 red. And he said to him: "It's name shall be Coming-out-ten- 
 times." And, after he had touched his lip.s to his hands again, he cut 
 around on another of them near the end. The end of it was red. 
 Tlien he said: "Its name sliall be 8ticking-into-the-clouds." 
 
«w ANTON] HAIDA TKXTS AND MYTHS 323 
 
 As soon as ln> hi-ou^lit out liis ^'iiiiihling sticks to him, he namod 
 them. IIo coiitiinu'd to name them: "•Thing--always-carried-alonj(," 
 '"Always-rimninir-oli/' " Hloody-noso," *' Shakiiio-his-hoad-as-he-j^oes- 
 ak)ii<i^/' "Common-oiu'," '" Rattliiij^-hoiu'," " Eklcrbcrrv-roots." and 
 •• Kusset-backod-thrush"* (i).'' 
 
 Larj^e caiioos were pihMl up in tiic corner of his house. That nn^ant 
 that tiie Tsimshian iiad come during- his absence. And two young 
 felk)ws who h)()ked transparent wen* in his house. He said that one 
 shoukl go with him. *'Tiiis one will go with you. He will take away 
 your djH when you gamble tirst.'" Do not choose the fine cedai- l)ark 
 out of which smoke comes. Take that that has no smoke. After you 
 have counted seven, take the one out of which smoke comes. Then 
 })egin with 'Coming-out-ten-times.'' " After he had got through telling 
 this to iiim, he said to him: "Go home." Lo! he awoke. 
 
 Then he went out at the same place where he had started in. Below 
 the stump from which he had defecated lay a sea otter. He looked at 
 the sea. The sea otter was drifting shoreward. Then he went down 
 to it, took it, and dried it. And he went from there to Sealion-town. 
 
 When lie had almost reached it. he came to some dogs lighting with 
 r.uli other for a gambling-stick bag which lay on the left side of the 
 place when* the broad, red trail came out. The dogs fought for the 
 fat which was in it. And he looked into it. A small copper was in 
 it. He took it, and he came home. 
 
 And he came to the ten canoes of the Tsimshian who had arrived. 
 He went in to his mother and ate as usual. He also drank water. 
 
 Nextday gambling began. He went outandstakedthesea otter. They 
 tried to get ahead of one another in playing for it. The Tsimshian 
 wanted to gamble with him. Then one came to gamble with him. 
 The Tsimshian handled the sticks tirst. And he did not take the one 
 which smoked. After he had counted seven he took the one which 
 smoked. He got the djil. 
 
 Then he took up *' Coming-out-ten-times" as they had told him. 
 [The}' said] ''He is losing as he always does." Then he handled the 
 sticks. He counted ten. He had "Sticking-into-the-clouds" and 
 this one [besides his blankj left." With them he won. He stopped 
 missing it. He handled the sticks. Then he held the blank over iiis 
 shoulder. He took it away.'" They did not see it. 
 
 lie won every single thing from the Tsimshian. After he had all 
 of their proi)erty he also won their canoes. By and by a little old 
 man behind the crowd of his opponents, who had just bathed and had 
 the right side of his face marked with paint, wanted to gamble with 
 him. And, after they had staked property, the Tsimshian handled 
 the sticks. Smoke canH> out of both heaps of cedar bark. Then he 
 selected that which smoked the most. He got one of those with many 
 marks.''' And he handled them a<rai!i. He took the one with the 
 
tS24 RrKEAF OF AMERICAN KTHNOLOOY [bii.i.. ■-'«.) 
 
 snmllor smoko. Apiiii ho ^ot one of those with many marks. It "was 
 a oood day iov him (tiio Tsimshian). That was why ho ((Tast'iia-A'ndju) 
 could not soo his djil. He was the only one who beat him. 
 
 Then his t'atkor's potlatch was over. They gave the Tsimshian their 
 canoes. Then he had the breast of his son tattooed. He had the 
 tiofure of a cormorant put on him. He had its neck run throuiih him. 
 He had its winos laid tni each side of his shoulders. Ho had its beak 
 put on his breast. On his back he had its tail put. Wo was the only 
 Kaven who had the cornu>rant for a crest. No on(> had it that way 
 afterward. Tlu> Tsimshian went home. 
 
 He had his fatiier's house pole made like Dju'telitprs. At that time 
 he named the ln)use "Two-headed-lumse." The Soawanl-Sijofi'ladas 
 own the oamblinu-stick names. 
 
 All Haida families do not liavo (listiiu'tivo family myths as is the i'ast> among the 
 Kwakiutl and Bella Coola. Some, liowever. have stories telling how they ohtained 
 the right to eertain names, crests, ete., and tlu' following is one of that numl)er. It' 
 explains the origin of the names employed 1>\ the Seaward-Sqoa'tadas, a Raven 
 family of Skidegate inlet, for the sticks in their gambling sets, and at the same time 
 how the Sealion-town people, an Eagle family, obtained the rigiit to a certain style 
 of house pole with two heads. One of the old Kaisun houses, Na-ijiVdji-stins, "Two- 
 headed-house," was named from a pole of this kind which stood in front of it. 
 
 " At Skotsgai bay, near Skidegate; compare the story of Sacretl-one-standing-and- 
 moving. note 1. 
 
 ■ Probably intended in a reverse sense. 
 
 * He was also called Sins-UAn-qla'-igiaos, " lle-wiio-chews-the-days." liecausi" that 
 was all that he had to live on during his fast and wanderings, lie l)elonged to the 
 Seaward-sqoa'hidas; his father to the Sealion-town people. 
 
 * Into the woods. 
 
 ■''The words for leaf and medicine are identical. 
 
 " .V mountain. 
 
 " Dji'i'tclitga. A song comes into this story somewhere the words of which wt-i-e 
 given me by the last survivor of the Seaward-stjoa'ladas. They are as follows: (i.\m 
 di da qe^ng..\nga, ''You do not see me" [because i am too great to be seen]. Prob- 
 ably this was Dju'tclitga's song, heard before or at tlie time when (iasi''na-.v''ndju was 
 taken into his house. 
 
 ** This condition was usually sujiiiosed to be brought about by tlu> sight of a nien- 
 struant woman. 
 
 ■•'Tiie Haida name for this stick was Wi'dAwit, which appi'ms to he a duplication 
 of wit, the word for russet-backed thrush. 
 
 ^"Compare the story of Sounding-gambling-sticks, notes 7 and S. 
 
 "That is, he had C'oming-out-ten-times, Stickiug-into-the-clonds, and his djil left. 
 For a further explanation of this game see story of Sounding-gambling-stick.s. j 
 
 '-' That is, the transparent being did. 
 
 '^The djil, which was the one desired, had few or no marks upon it. 
 
HWANTONl HAIDA TKXTS AND MYTHS 325 
 
 How oNK OF THE Stasa'os-la'nas hecamk wkaltmy 
 
 ['I'old liy WtiltiT Mc<;rej?or of tin- KeHlloii-t<iwii pfoplc] 
 
 His name was S(jt'ljr.aAlAii.' His wife; bi'loiij^od to the Seaward- 
 s(|()!Vlaflas, and her name was A'lj^.a-slwa't. TFie}' were camping at 
 DjihV. 
 
 And. when th<' tide was Knv. h(! went seaward. He heard some 
 puppies yelpinji^. He h)oked for them. He could not find them. 
 Tiien he beo;an t^j eat medicine. After 1)(; had eaten medicine for a 
 whili'. lie went seaward a<^ain. A<(ain he; heard the puppies yelping. 
 
 After he had gone toward the place where they were yelping the 
 yelping sounded behind him. After he had done this for a while he 
 found two small pups among some stones lying in a pool of salt water. 
 Then he pick them up and stood up planks on edge for them 
 around a hollow t)etween the roots of a tree behind the house. And 
 he had them live there. He hid them. He named one of them 
 Found and the other Helper. He fed them secretly. 
 
 When they became larger they went into the water eaily one 
 morning. They came shoreward together. They had a tomcod in 
 their mouths. They gsive it to him. He said he had gone out to look 
 foi" it very early. And he brought it into the house. 
 
 Again the\' swam seaward. They l>r<jught in a red cod in their 
 mouths. When the}' started off again they brought back a halibut in 
 their mouths. Wh<'n they became larger they brought in a piece 
 bitten out of a whale. All that time he said he had found the things. 
 When he had a (juantity of food he carried the whale Uj his brothers- 
 in-law" at Skidegate as a gift. 
 
 They were neaily starved at Skidegate when he came and gave them 
 what he had. The dav after In; arrived he went for firewood. When 
 he l)rought it in the food was all gone. He wished to eat some 
 salmon eggs [)ut up in bladders which his mother-in-law owned. She 
 did not give them to him. At that time he kept repeating: '"I guess 
 there will be plenty in the dogs' house."" Then his mother-in-law 
 said: '* I wondm- what sort of dogs have grease all on ci- their house." 
 His mother-in-law was stingy. 
 
 Next day he again came in from getting wood and said the same 
 thing as before. And his mother-in-law again said: "I wonder what 
 sort of dogs have grease all over their house.'" 
 
 Next day he started for Djiiu', and his mother-in-law went with 
 him. Aft<'r they had gone along for a while they came to a porpoise 
 floating about, and his mother-in-law wanted it. He paid no attention 
 
326 BUREAU OF AMERICAN ETHNOLOGY [bill. 29 
 
 to her. After the}' had gone on for a while longer, they came to a 
 hair seal floating about. His mother-in-law also wanted that. He 
 paid no attention to her. 
 
 After the}' had gone on for a while from there, they came to pieces 
 bitten out of a whale floating about. Those his mother-in-law also 
 wanted, and he .said: ''Nasty! that is my dogs' manure." And after 
 they had gone on for another space of time, they came to a jaw good 
 on both sides. Then he cut off two pieces from it and took them in. 
 
 Now he landed at Djiiu', and he would let his mother-in-law eat 
 nothing but fat food. When his mother-in-law went down to get sea 
 eggs he spilt whale grease around before her upon the sea eggs. He 
 also spilt whale grease around in the water. He was killing his 
 mother-in-law with mental weariness.^ 
 
 Then the dogs brought in two whales apiece. He (each) had one 
 laid between his ears and one laid near his tail. 
 
 His wife became two-faced (i. e., treacherous) to him. She discov- 
 ered that the dogs always went out at daybreak. Then she allowed 
 urine and blue hellebore to rot together. 
 
 One day, when the dogs were coming in together, she put hot stones 
 into this mixture. And, when it was boiling, she poured it into 
 the ocean. At once the wind raised big waves. There was no place 
 where the dogs could come ashore. The dogs carried some islands 
 out to sea in trying to scramble up them. One is called Sea-eggs, 
 the other G.agu'n. 
 
 Then they swam southward. He watched them from the shore. 
 They tried to climb ashore on the south side of the entrance of Skide- 
 gate channel.* But they only made marks with their claws on the 
 rocks instead. They could not do it. Then they swam away. On 
 that account the}^ call this place ''^Where-dogs-tried-to-crawl-up-and- 
 slid-back." Then they swam together to the channel.* They lie in 
 front of Da'x.ua.'' They call them '"The Dogs.''" 
 
 He had many whales. He tilled up "Whale-creek." He bent 
 boxes for them, and he put the whale grease into them. By selling 
 these he became a chief.' 
 
 Compare " Th6 story of those who were abandoned at Stasqa^os." 
 
 'And he was a member of the above family, an Eagle family on the west coast. 
 ^In this case "brothers-in-law" is synonymous with the entire family of his wife. 
 ^ According to the stories a person who lived entirely upon greasy food liame to be 
 afflicted with mental lassitude; see the story of A-slender-one-who-was-given-away. 
 
 * First the western entrance of Skidegate channel (d.a^oia) is referred to, then the 
 channel proper which was called Kle^djis, a word applied to the stomach and intes- 
 tines of an animal or man. 
 
 "^ Close to I^awn hill. 
 
 * These are two rocks near the steamer entrance to Skidegate inlet. 
 
 'The word used here, I'lJxagidas, is applied to a house chief and is almost syn- 
 onymous with "rich man," there being no caste limitations to prevent one from 
 becoming a house chief. 
 
swANTON] HAIDA TEXTS AND MYTHS 327 
 
 Stories of the Pitch-people 
 
 [Told hy Waller McCrcKor. of the Seiilioli-towii iK'Oj.k'] 
 
 Sonio poi'sons went out hunting from Songs-ot'-victoiy town.' And 
 one of them put on the skin of a hair seal and la}' on a reef. Then 
 some went huntinji; from Food-steamer's^ town. One of them speared 
 the hair seal I vino- on the reef with his bone spear. But a human 
 boint^ screamed. 
 
 They used to put on the skin of a h;ur seal, lie on a re(>f and make 
 the cry of a hair seal, and, when a hair seal came up, one sittiii<i" hchind 
 him speai'ed it. Th(\y speared him (the man) while he was doino- that 
 way. Then they went off in teri-or. 
 
 And then they beo-an tig-htinj);- with one another. Tlie 8ongs-of- 
 victory people went out first, and they killed Food-steamer's wife with 
 arrows. Then they fought contimially with one another. At that 
 time tliev killed each other otl'. 
 
 Falling-tide was a brave man among the people of Songs-of-\ictory 
 town. One time, when he got back from lighting, he threw his kelp 
 fish line into the fire. Then he occupied a fort. At that time he had 
 nothing to eat. He spoiled himself.^ After that the}'^ also killed him, 
 and only the town of Kaisun was left. 
 
 One day they stretched out a black-cod fishing line upon the beach 
 in frbntof Kaisun with the intention of seeing how far down the house 
 of The-one-in-the-sea was. Hut, when the}^ went out fishing, the}' 
 never came back. Then that town was also gone.* 
 
 They used to go fishing at night, because they said that the black 
 cod came to the surface of the sea durinu" the nio-ht. 
 
 Before this, when the town pc'ople were still tiiei-e, a child refused 
 to touch some black cod. And, after he had cried for a while, some- 
 thing moving burning coals about called him through the doorway;'' 
 "Come here, my child; grandmother has some roots mixed with 
 grease which she put away for you.'' 
 
 Then his parents told him -to go out, and he went thither. It 
 stretched its arm in to him into the house, and the child said: "Hor- 
 rors,* something with large, cold hands grasped me." Tlicti it said: 
 "(irandfather has just come in from fishing. I have been washing- 
 gills. Tiiat is why he says my hands are cold." 
 
 Then his j)arents again told him to go out. and he went out to it. It 
 threw him into a basket made of twisted boughs. 'IMien th(> child cried, 
 and thev went out to look at him. He was crvinu' within the earth. 
 
328 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Then they began to dig. They dug after the sound of liis crying in 
 the earth. By and by they dug out the tail of the marten he wore as a 
 blanlvet. There are now ditches in that place. 
 
 The chiefs children in the town of Kaisun went on a picnic. They 
 had a picnic behind Narrow-cave.^ Then all went out of the cave from 
 the town chiefs daughter. Some of them went to drink water. Part 
 of them went after food. Some of them also went to get fallen limbs 
 [for firewood]. 
 
 Then she thought "1 wish these rocks would fall upon me," and 
 toward her they fell. Then she heard them talking and weeping out- 
 side. And, after she had also cried for a while, she started a fire. 
 Then she felt sleepy and slept. She awoke. A man lay back to the 
 fire on the opposite side. That was Narrow-cave, the}' say. 
 
 Then he looked at her, and he asked her: "Say! noble woman. Svliat 
 sort of things have they put into your ears ?" And the child said to him : 
 "They drove sharp knots into them and put mountain sheep avooI into 
 them." Then he took sharp knots out of a little box he used as a pil- 
 low. Now Narrow-cave laid his head on some planks for her, and she 
 pushed them into his ears. " Wa wa wa wa wa, it hurts too much." 
 Then she at once stopped. And, when he asked her to do it again, 
 she again had him put his head on the plank. It hurt him, but still she 
 drove it into his ear. His buttocks moved a while, and then he was dead. 
 
 Then she again cried for a while. She heard the noise of some teeth 
 at work and presently saw light through a small hole. Then she put 
 some grease around it, and the next day it got larger. Every morning 
 the hole was larger, until she came out. It was Mouse who nibbled 
 through the rock. 
 
 Then she was ashamed to come out, and, when it was evening, she 
 came and stood in front of her father's house. And one of her father's 
 slaves said she was standing outside. They told him he lied. They 
 whipped him for it. 
 
 Then her father's nephew went out to look for her. She was reall}' 
 standing there. And her father brought out moose hides for her. 
 She came in upon them. They laid down moose hides for her in the 
 rear of the house. She came in and sat there. 
 
 Then her father called in the people. She recounted in the house 
 the things that had happened. When she had finished she became as 
 one who falls asleep. They guessed that she had gone into his 
 (Narrow-cave's) house to live. 
 
 One moonlight night they (the children) went to TcIixodA'nqlet' to 
 play. And two i)ersons came to a boy who was walking far behind, 
 took him oil' with them, and led him to a tine house. 
 
s\v ANTON] HATHA TKXTS AND MVTHS 329 
 
 Then they asked each other: ''What shall we <,nve him to eat f 
 "Give him the fat of bullheads' heads." And they gave him food. 
 In the nig-ht he awoke. He was lying upon some large roots. And 
 in the morning he heard them say: "There are fine [weather] clouds." 
 Then they went fishing, and, when it was evening, the}' ])uilt a large 
 fire. He saw them put their tails into the fire, and it was quenched. 
 And next day, after they had gone out fishing, he ran away. 
 
 Then they came after him. And he climhed up into a ti'ee standing 
 hy a pond in the open ground. They hunted for him. Then he moved 
 on the tree, and they jumped into the pond after his shadow. 
 
 Then they saw him sitting up there, and they called to him to come 
 down. "Probably,"* drop down upon my knees."' And thev could 
 not get him. They left him. 
 
 Then he started off. He came in to his parents. He came in after 
 iiaving l)een lost, and his mother gave him a ground-hog blanket to wear. 
 
 Then he went out to play with the others one day, and something 
 said to him from among the woods: ''Pro])ably is proud of his ground- 
 hog l)lanket. He does not care for me as he moves about." He did 
 not act differently on account of this.'' Those who took him away 
 were the Land-otter people. 
 
 The Pitch-people (Qlfis If/nas) occupied much of the northwestern coast of 
 Moresby island between Tas-oo harbor and Kaisun, but, when the Sealion-town peo- 
 ple moved to the west coast, they seem to have driven the Pitch-people out of their 
 northern towns. They were always looked upon as an uncultivated branch of Haida, 
 and are said not to have possessed any crests. Later they intermarried with the 
 Cumshewa people. Some of the Cumshewa people claim de.«cent from them, but 
 none of tlie true Pitch-people are in existence. The relationship of their culture to 
 that of the other Ilaida would be an interesting proljlem for archeologi.«ts. The 
 following stories regarding these people were obtained from a man of the Sealion- 
 town people who supplanted them. 
 
 ' There were several Haida towns so named. This stood near Hewlett bay, on 
 tlie northwest coast of Moresby island. 
 
 Miiven at length the name means "putting rocks into fire to steam food.'" He 
 was chief of the town of Kaisun before the Sealion-town people came there. 
 
 •' By destroying his kelp line he cut off their oidy source of food sn))ply, and, as a 
 result, the fort was de.«troyed. 
 
 ^AU except one man, who was found there ])y the Sealion-town people on tlieir 
 arrival, and of whose strange actions and unusual abilities many stories were told. 
 
 'A similar story occurs in my ^Ia.<*.set series where the old woman was used as a 
 kind of bugaboo to frighten children. The same was probably the ca.«e at Skidegate. 
 
 '' 1 la'maiya, the Haida word employed here, is one used to indicate very great terror. 
 
 ' Tills was the usual picnicking i)lace of Kaisun children. 
 
 "The Haida word, I'ldjuo, used here is said to have a similar meaning to "gentle- 
 man " and "lady" in English. 
 
 ' Perhaps another i)layground. The last .syllable, q!et, means "strait." 
 
 '"Or, more at length, "that is probal)ly it." Haida, tJdjiga'-i. 
 
 "That is, he did not lose his senses, a>< usually hap])ened when one was carried off 
 bv a land otter. 
 
330 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 how a red fkather pulled up some people in the town of 
 
 Gu'nwa 
 
 [Told by Walter McGregor of the Sealion-town people] 
 
 The town children were knocking- a woody excrescence^ back and 
 forth. After they had played for a while the^' began saying ' ' Haskwii'. '^^ 
 The niece of the town chief was nienstruant for the first time. She 
 sat behind the screens.^ 
 
 After they had played for a while a red feather floated along in the 
 air above them. B}- and by a child seized the feather. His hand 
 stuck to it. Something pulled him up. And one seized him b}' the 
 feet. When he was also pulled up another grasped his feet in turn. 
 After this had gone on for a while all the people in the town were 
 pulled up. 
 
 Then the one who was menstruant did not hear them talking in the 
 house. She was surprised, and looked toward the door. There was 
 no one in the house. Then she went outside. There were no people 
 about the town. Then she went into the houses. She saw that they 
 were all empty. 
 
 Then she began to walk about weeping. She put her belt on. 
 Then she blew her nose and wiped it on her shoulder. And she put 
 shavings her brothers had been pla3ang with inside of her blanket. 
 Feathers and wild crab apple wood, pieces of cedar bark,* and mud 
 from her brothers' footprints she put into her blanket. 
 
 Bv and by, without having been married, she became pregnant. 
 Soon she gave birth. Again she became pregnant. Again she bore 
 a bo}'. After this had gone on for some time, the youngest came out 
 with medicine in his mouth. He had a blue hole in his cheek. With 
 a girl they were ten. 
 
 And she started to rear them. She brought home all kinds of food 
 that was in the town. She gave this to her children to eat. Very 
 soon they grew up. They began playing about the house. 
 
 By and by one of them asked their mother: "Say! mother, what 
 town lies here empty?" And his mother said to him: "Why! my 
 child, your uncles' town lies here empty." Then she began telling 
 the story. The children of this town used to go out playing skitq !';!' i- 
 g.adaiT. Then a red feather floated around above them. I sat behind 
 the planks. There I discovei-ed that the town lay emptv, and I was 
 the only one left. There I bore you." Like this she spoke to them. 
 
 Then they asked their mother what was called " skitq la'-ig.adAn." 
 Then she said to them: "They smoothed the surface of a woody 
 excresence, and they played with it here." 
 
 Then they went to get one. They worked it, and, after they had 
 
BWANTONl HA IDA TEXTS AND MYTHS 331 
 
 finished it, tiiey played about on the flooi- jihuiks of the house with it. 
 While the}' were still playing daylight came. And next day they also 
 played outside. The feather again Hoated about above them. Their 
 mother told them not to take hold of the feather. 
 
 After they had ])layed for a while the eldest, who was heedless, 
 seized the feather. His hand stuck to it. When he was pulled up he 
 turned into mucus. After it had been stretched out tive times the 
 end was pulled up. Another one seized it. He became a shaving. 
 After he had been stretched out five times he, too, was pulled away. 
 
 Another one grasped it. He became a feather. After something had 
 l)ulled him up five times he also left the ground. Another one seized 
 it. He became a strip of cedar bark. After something had pulled 
 iiim up five times he also left the ground. And again one seized 
 it. He became nuid. After he had been stretched out five times he 
 left the ground. And another seized it. The same thing happened to 
 him; and after this had. gone on for a while they were nearly all gone. 
 
 Then again one seized it. He became a wild crab-apple tree. He 
 was strong. And, while he was being stretched up, his sister went 
 around him. She sharpened her hands. ""Make yourself strong; 
 [bej a man," she said to her brother'. When he had but one root left 
 his sister climbed (piickly up upon him. After she had reached the 
 feather, and had cut at it for a while, she cut it down. A string of 
 them fell down. 
 
 He who had medicine in his mouth stood over his elder brothers. 
 Upon his elder brothers he spit nu>dicine. Then they got up. And 
 the bones of those in the town who had been first pulled up lay around 
 in a heap. He also spit medicine u})on them. TJiey also got up. and 
 the town became inhabited. 
 
 They played with the feather. They went around the town with it. 
 By and b}^ it began to snow. Then they rubbed the feather on the 
 fronts of the houses of the town, and the snow was gone.*^ After they 
 had done so for a while the snow surmounted the house. 
 
 After some time a blue jay dropped a ripe elderberry through tiie 
 smoke hole. By and l»y they went out through the smoke hole. They 
 went to see Bill-of-heaven.'" 
 
 After thev had gone along for a while, they came to m djo'lgi' walk- 
 ing around. Then he who was full of mischief tore the animal in 
 pieces and threw them about. After they had gone on some distance 
 from there, they came to a woman living in a big hou.se. Her labret 
 was large. When she began to give them something to eat the 
 woman asked them: "Was my child playing over there when you 
 passed r' And one said to her: '* No, only a djo'lgi played there. We 
 tore it in pieces, and we threw it around." "AlasI my child," said the 
 woman. " Door, shut yourself." Xo-o, it sounded. 
 
 Then he who knew the medicine became a cinder, and he let himself 
 go through the smoke hole. When he got outside, "Smoke hole, shut 
 
332 BUREAU OF AMERICAN ETHNOLOGY Ibui.i. 29 
 
 yourself" [she said]. That also sounded Xo-o. Then he ran quickly 
 to the place where they had torn up the djo'lgi and, gathering up the 
 pieces, put them together and spit medicine upon them. The djo'lgi 
 shook itself, and started for the house with him. 
 
 The djo'lgi tapped upon the door. "Grandmother, here I am," 
 And when she had said "Door, unlock yourself; smoke hole, open 
 yourself," so it happer.ed. Then she began giving them food. She 
 gave them all kinds of good food to eat. That was Cliff's house, they 
 say. She is the djo'lgi's grandmother. 
 
 And they stayed all night in her house, and next day she again gave 
 them something to eat. Then they started off. After they had trav- 
 eled for a while, the}^ came to where another woman lived. And, 
 after she had given them food, they stayed in her house all night as well. 
 
 And, after he who was full of mischief saw that the woman was 
 asleep, he went to her daughter who lay behind the screen. And he 
 put her belt around himself. After he had lain for a while with her 
 her mother saw him. Then she took out the man's heart and swallowed 
 it.* Then he put her belt around her, went from her, and lay down. 
 
 Next morning, after she had given them something to eat there, she 
 called her daughter. She paid no attention to her, and she went to her. 
 She la}^ dead. Then she began to weep. She composed a crying song, 
 "My daughter 1 mistook." Then they left her. 
 
 After they had gone on for a while they came to where a big thing 
 stood. When they pushed it down it fell upon two of them. Seven 
 escaped and went off". 
 
 After they had gone on for a long space of time they came to a small 
 dog lying in the trail. One jumped over it. Right above it it seized 
 him with its teeth. Another jmnped over it. He was treated in the 
 same way. It killed three and four escaped. 
 
 After they had gone on for a while longer they came to the edge of 
 the sky. It shut down man}^ times. Then they ran under. Two of 
 them were cut in two and two escaped. They, however, saw Bill-of- 
 heaven. 
 
 Gunwa being one of the Nass towns, this story would appear to be an importation. 
 It is paralleled, however, by a Masset myth, the scene of which is laid in a Haida 
 town. 
 
 ^ A burl cut out of the side of a tree and used as a ball. 
 
 ^ Probably a word made up for the occasion. 
 
 ^ As all girls were compelled to do at puberty. 
 
 * Old pieces of cedar bark thrown away while making mats. 
 
 ^ Although snow continued to pile up, by rubbing their feather on the house fronts 
 they kept these clear. 
 
 " This name Sins-k!uMa is a little uncertain. The being referred to may have been 
 identical with Power-of-the-shining-heavens. 
 
 'A mainland animal, said to resemble a mink. 
 
 *That is, she thought she did so, but in reality she took out her daughter's. 
 
swANToN] HAIDA TEXTS AND MYTHS 333 
 
 How ONK WAS HKT.PKD BY A LITTI.K WOLF 
 
 [Told liy Tom atevcns, chief of TIiose-born-at-Hoiise- point.] 
 
 A certain person was a oood hunter with dogs. He also knew other 
 kinds of hunting, l)ut still he could not get anything, The}' were starv- 
 ing at the town. And one time, when he went to hunt, he landed below 
 a niounttiin. And when he started up some wolves ran away from him 
 out of a cave near the water. In the place they had left a small wolf 
 i-ose up. Then he tried to catch it, and the wolf tried to tight him. 
 'I'heii he said to it "I adopt you," and it stopped fighting. 
 
 Then he put it into a bag he had and went home with it, and he hid 
 it in a drj' place near the town. After that he dreamed that it talked 
 to him. It said to him: "Go with me. Put me off under a great 
 mountain where there are grizzly bears and sit below. Then I will 
 (limb up from you toward the mountain and, when a big grizzh' bear 
 '■oils down, cut it up. And, when another one comes down, split it 
 open, but do not touch it." 
 
 At once he took it away and put it otf under a mountjiin. Then he 
 went up, and, while he sat beneath, ti })ig grizzly ])ear came rolling 
 down. While he was cutting it up another came rolling down, and he 
 .split it open. 
 
 Immediately afterward the small, wet wolf came down. It yelped 
 for joy. It shook itscdf and went inside the one that was split open. 
 At once it ma(l(^ a noise chewing it. It ate it, even to the bones. 
 Although it was so big it consumed it all. Only its skin lay there. 
 
 Then he put the parts into the canoe and brought them to the town. 
 And they bought them of him. When they were gone he took it (the 
 wolf) off again. They kept buying from him. 
 
 When his ])rop('rty was fully sutiicicnt his brother-in-law bori'owed 
 it. Then he gaxc him directions. "Cut up the one that rolls down 
 tiist, but the last one that rolls down only cut open." Then he ga\"(> 
 it to him in the sack in which he kept it. 
 
 Then he started with it and put it off' beneath the mountain. Soon 
 after it had gone up a grizzly bear rolled down, and he cut it up. 
 Afterward another one rolled down, and he cut that up also. Then 
 the wolf came down. After it had walk<Hl about for a while it began 
 to howl. Then it started away, so that he was unat>lc to catch it. It 
 NV(Mit along on a light fall of snow. 
 
 And, when he go^ home and he (the owner) asked for it. he told him 
 it got away. He handed him only the empty bag. 
 
334 BUREAU OF AMERICAN ETHNOLOGY [bill. 2.1 
 
 At once he bought hide trousers. He also bought moccasins. 
 Immediatel}" he started off. He put the hides into a sack. Then he 
 landed where he used to put it (the wolf) off ajid followed its tracks. 
 He followed its footprints upon the snow Ijing on the ground. 
 
 Now, as he went, went, went, he spent many nights. He wore 
 out his moccasins and threw them away. All the while he followed 
 his son's footprints upon the snow. He went and went, and, when his 
 moccasins and trousers were almost used up, he heard man}- people 
 talking and came to the end of a town. 
 
 Then he hid himself near the creek, and, when one came after water, 
 he smelt him. Then he saw him and shouted to him: "So-and-so's 
 father has come after him." At once the}' ran to get him. His son 
 came in the lead. They were like human beings. Then he called to 
 his father. He led him into the house in the middle. The son of 
 the chief among the wolf people had helped him. The house had a 
 house pole. 
 
 Then they gave him food. The}' steamed fresh salmon for him, 
 and, when they set it before him, his son told him he better eat. Then 
 he ate. And, after they had fed him for a while, they brought the 
 hind quarter of a grizzly bear, already cooked, out of a corner. Then 
 they cut off slices from it and gave them to him to eat. 
 
 He kept picking them up, but still they remained there. They set 
 the whole of it before him with the slices on top. He did not con- 
 sume it. It is called: "That-which-is-not-consumed." 
 
 After he had been there for a while they steamed in the ground 
 deer bones with lichens^ on them. And next day they began to give 
 them to him to eat. Then he did not pick them up, but he said to his 
 father: " Eat them, father." He was afraid to eat them because they 
 were bones. Then he picked one up. But, when he touched it to his 
 lips, it was sof t. 
 
 Every morning they went after salmon. They put on their skins. 
 Then they came home and brought three or four salmon on the 
 backs of each. They shook themselves, took off their skins, and hung 
 them up. 
 
 Presently ho told his son that he wanted to go away. Then they 
 brought out a sack and put grizzly-bear fat into it. When the bottom 
 of it was covered they put in mountain-goat fat. There was a layer 
 of that also. After that they put in deer fat, as well as moose fat. 
 They put in meat of all the mainland animals. 
 
 After it was filled, and they had laced it up they gave him a cane. 
 It was so large he did not think he could carry it. And, when he 
 started to put it on his back, his son said to him: "Push yourself up 
 from the ground with your cane." Then he did as directed. He got 
 up easily. 
 
HWANTONl HAIDA TEXTS AND MYTHS 335 
 
 TluMi ho ^iivc other dirrctions to liis father, "'^'ou will ti-:i\-el four 
 nights. When you ciimp for the niuht stick the cane into tlu; ground 
 and in the morning go in the direction toward which it jwints. Stick 
 the cane into the ground where you come out. After 3 ou have taken 
 those things out of the sai'k, take that over also and lay it near the 
 ca«e. Those things are only lent you." 
 
 At once he set out. And. when evening cam(% he stuck the cane 
 into the ground. But the cane pointed in the direction from which he 
 had come, and he went toward it. And, when evening again came, he 
 stuck the cane in, and in the morning the cane was again pointing 
 backward; and again he followed it. 
 
 After he had camped four nights lie came out. And he stuck in 
 the cane at the edge of the woods. And, while they were again in a 
 starving condition, he came home. They were unable to bring out 
 his sack. And, when a crowd took hold of it, they got it oti' [the 
 canoe], and, after they had taken the )>est parts of all kinds of animals 
 out of it, he took the sack back to the cane and laid it near l)y. 
 
 Then they also liegan to buy that. With what he got in exchange 
 he became a chief." With what he got in exchange he also pot- 
 latched. After two nights had passed he went to see the place where 
 \w had left the sack. He saw that they had taken it away. 
 
 since wolves are not found upon the Queen Charlotte islands, this is necessarily a 
 mainland story, probahly Tsinishian. 
 
 ' I am not quit« certain of the correctness of this translation of sqcniVwasua. 
 • The word indicates a rich man or house chief. 
 
336 BUREAU OF AMERICAN ETHNOLOGY [bull. 
 
 Gunanasi'mgit 
 
 [Told by Jackson, late chief of Skidcgatc] 
 
 A certain woman of the upper class, whose father was a chief, was 
 squeamish about stepping on the dung- of grizzl}- bears. The}^ went 
 with her to pick berries, and then she started back. At that time her 
 basket strap broke. Now her basket upset. It upset four times. 
 
 In the evening, when her basket upset for the last time, two good- 
 looking fellows came to her and asked her to go with them. The two 
 persons begged her to go, and they said to her: "A little way inland 
 are berries." 
 
 Then she went back with them. And she said: " Where are the}'?" 
 The}^ said to the woman: "A little farther inland." Now it was even- 
 ing. And they led her into a big town. Now they led her into a big 
 house in the middle of the town which had a painting on the front. 
 A woman who was half rock sat in the corner of the house. 
 
 When they gave her something to eat [this woman said] : "When 
 you eat it, eat onl}'^ the shadow.^ Only eat the cranberries they give 
 you to eat. Drink nothing but water. Do not eat the black, round 
 things they give you to eat. I have been eating them. That is why 
 I am here. 1 am half rock. When a^ou go to defecate dig deeply 
 into the ground. Cover it over." 
 
 Now she went to defecate as directed. And, when she went to 
 defecate, she laid copper bracelets on top and copper wire. She 
 finished. Now, after she was gone, a man went and looked at the 
 place. He saw copper wire and bracelets. Then the man shouted. 
 A crowd of people looked at it. Truly that was why she did not want 
 to step on dung. Now she became used to [her surroundings]. 
 
 Now all in the town went out to fish for salmon. Afterward the 
 woman went after wood. Those who went after salmon came back 
 making a noise. Then the woman put wood on the fire. Those who 
 had gone after salmon came in. Now those who went after salmon 
 shook themselves. The fire was quenched. Next day the}- again went 
 after (^Imon. Then the half- rock woman said to her: "Take knots." 
 The woman did so. Now they came back again with noise. She 
 put knots on the fire. The}' came in. Again they began shaking 
 themselves. Then the fire was not quenched. Now her husband's 
 mind was good toward her. 
 
 Then the woman began to dislike the place. Now they went out 
 again to get salmon. Then she told tiie woman who was half rock 
 that she wanted to go away. And she thought that that was good. 
 
8WANTON] HAIDA TEXTS AND MYTHS 387 
 
 Then she <(ave lier ;i coinb. She also gave her some hairs. She also 
 gave her some hair oil. She also gave her a whetstone. While the}' 
 were out after salmon she started off. 
 
 Now she heard them pursuing her. They came near her. Then 
 she stuck the comb into the ground. And she looked back. She saw 
 great masses of fallen trees. Now those behind her had troul)le in 
 getting through. While they were getting through with difficulty she 
 got a long distance away. 
 
 Again they got near her. She also laid the liair on the ground. 
 Again she looked l)ack. There was a great amount of brush there. 
 Now they again had trouble behind that. Again she got a long dis- 
 tance away from them. 
 
 Now the pursuers again came near her. She also poured out the 
 hair oil. And she looked back. There was a large lake there. They 
 had to skirt its edges. Again the woman ran hard. 
 
 Now they came near her again. She stuck the whetstone [into the 
 ground]. And the woman looked back. There was a great clitf there. 
 Thev could not climl) over it. And she came out of the woods near 
 the sea. 
 
 There one sat in a canoe seaward from her. The woman wanted to 
 get in with him. The chief wore a large hat. Upon the hat birds 
 flew around in a flock. His name was Sag.adila''o. ''Let me get in 
 with you. My father will give you ten coppers." said the woman, 
 trying to persuade the chief. 
 
 Now the chief stiuck the edge of his canoe with his club. It came 
 in front of the woman. The woman got in. He struck the edges of 
 his canoe. Now it floated out at sea again. 
 
 Then the grizzly bears came out in a crowd. Close to them the 
 wolves also came out in a crowd. He struck the edges of his canoe. 
 The canoe bit otf the heads of the grizzly bears. It also bit off the 
 heads of the wolves. He destroyed them all. 
 
 Now he let the woman look into his liair. She picked frogs out of 
 his hair. She was afraid to kill them witli her teeth. So she bit upon 
 her tinger-nails.- 
 
 Now he went home with his raiioe full of hair seal. He catne to his 
 wife, who was in front of the house. And his wife came to meet him. 
 His wife was glad that he had married another wife. The woman's 
 name (i. e., his tirst wife's name) was La'g.al-djat. Now he brought 
 her to the house. 
 
 He went to hunt again next day, and he gave the following directions 
 to his [new] wife: "When she eats do not steal a look at her. One 
 always makes her choke by doing so." But still she stole a look at 
 her when she ate. And she saw her swallow a whole hair seal. vShe 
 saw her spit out the bones toward the door. Then she caused her to 
 17137— No. 29—05 22 
 
338 BUKEAU OF AMERICAN ETHNOLOGY [bull.29 
 
 choke by looking at her. For that she killed the woman. La'g.aJ-djat 
 did it. 
 
 While her corpse was still lying in the house, Sag.adila"o came 
 home. Sag.adila"o saw his wife's dead bod3\ Now Sag.adila"o also 
 killed his older wife. He cut her in two. Then he put a whetstone 
 between the two parts. They ground themselves into nothing. Then 
 he awoke the woman. He married her again. 
 
 Now she had a child by him. It was a boy. He kept putting his 
 feet on his (the boy's) feet. By pulling he made him grow up. Now 
 he came to maturit3\ He made him a small canoe like his own, and 
 he also made a club for him like his own. When he played with it in 
 the salt-water ponds it picked up small bull-heads with its teeth. 
 
 Then the woman came to dislike the place. iVnd she went to her 
 own place with her boy. So he came to his own country. And her 
 son married his uncle's daughter. Then he began to hunt. The name 
 of the town was Q!ado'.^ 
 
 Now, after he had been hunting for some time, a white sea otter 
 came swimming about in front of the town. And he launched his 
 canoe. He shot it in the tip of the tail. Then his wife skinned it, 
 and he tol^ her not to let any blood get on it. So she did not leave 
 an}' blood on it. 
 
 Now his wife asked for it. He gave it to his wife. The woman 
 washed it in the sea water. She put it into the sea. Then it slipped 
 oft" seaward from her. She took a step after it. It again slipped 
 down from her. She took another step after it. 
 
 Now she got stuck between the two dorsal line of a killer whale. It 
 swam awa}' with her. Then her husband launched his canoe. He 
 went after the killer whale. He paddled hard after it. Now he went 
 far off into the Nass after it. Then his wife disappeared under the 
 water in front of Killer-vvhale-always-blowing.* 
 
 Then he went back. And he came to Q!ado'. He kept blue helle- 
 bore until it had rotted. He also saved urine. And he also saved 
 the blood of those menstruating for the first time. And he saved 
 the blood of [any] menstruant women. He put them into a box. 
 
 Then he started off. He [came to the place] where his wife had 
 passed in. Then he took twisted cedar limbs, a gimlet, and a whet- 
 stone. Where his wife had passed in he came to a kelp with two 
 heads. He went into the water there upon the kelp. Marten 
 remained upon the water behind him. 
 
 Now he came upon a broad trail. He started along. He came to 
 IjA'mas.'* Then he came to some women digging wild-clover roots. 
 The women said: "" I smell Nanasi'mgit. One of the women said so. 
 Then the other one said: *' I also smell him." Now he went to one of 
 them and opened her eyes. "My eyes are opened. My e^'^es are 
 
BWANTON] HATDA TEXTS AND MYTHS 339 
 
 opened." She "said that because she felt happy. Then he opened 
 the eyes of the other. Then, for the tirst time, he knirned his name. 
 
 Now the women asked him what he came for. " I am h)okin<( for 
 my wife whom they carried away from me." '"'rhcy passed rioht \)y 
 here with your wife. Isne'g.aTs " son married your wife. The one 
 who married her is named " (iitoidA'mtcIex. When you come to 
 the town be on the watch. A supernatural heron lives at the end of 
 the town. He is always watching". He is always repairing a canoe."' 
 
 Then he started. He came to the end of the town. Now the heron 
 discovered him. And the heron cried out. So he ])ut the twisted 
 cedar limbs, the gindet. and the whetstone' into his hands. And he 
 put him into his armpit. 
 
 Now the town pi'ople came to see what terrible thing had happened. 
 They asked him: "Old man, why do you say that T' •'My sight 
 deceived me. That is why 1 shouted."" And they went awa}' from 
 him. 
 
 Then be let him out from his armpit. | He said): '"The one who 
 married your wife lives in the middle house in the town, and to- 
 morrow two slaves are going for dead hemlocks standing behind 
 the house. One of the slaves is named Raven. One is named Crow. 
 They are going to steam the tin to put it on j^our wife." 
 
 In the evening he started from him to the town. He looked into the 
 house where his wife was, in which there were retaining timbers.' 
 And he saw his wife sitting near her husband. He returned to the old 
 man. And he spent the night in his house. 
 
 Next day he went behind the town. He came to where the dead 
 hemlocks stood. He sat down there. Now two slaves came there. 
 Then he went inside of the dead hemlock. Then the}' started to chop 
 down the tirewood. And he bit off the end of the stone wedge. They 
 began to cr3^ One of the slaves said: "My master will talk to me as 
 he usually does." 
 
 Now (lunanasi'mgtt came out of th<> tirewood. He took the end 
 of the stone wedge out of his mouth. It became as it had been before. 
 Then he cut down their tirewood for them. He chopped it up for 
 them. 
 
 Then th(\\ sai<l to him: •' A\'lien e\ening conu's they are going to 
 steam your wife's lin in the ground. We are going out after water. 
 Now. when evening a])proaches, stand in front of the house. After 
 we have gone l)ack and forth with water for a while, we will lei you in. 
 Aft(>r we have brought water a while w(> will let ourselves fall with 
 the water into the bottom of tlie liou>e exe:i\':itioii. A\'liil(> we turn 
 the W!it(M' into >te;un in the tire, |)iek up your wife." 
 
 .\s soon :i> evening <;ime he stood in front of the house. At once 
 thev let him in. Tlie\ went for w:it(M-. Now the stones tieeame red 
 
340 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 hot. Then they had lier tins l•ead3^ The}' had a stone box in readi- 
 ness on the side toward the door. 
 
 Now the}' went after water again, and the last to come in fell down 
 with the water. A big stream ran into the fire. Then a great steam 
 arose. And he ran over for his wife. He took her up in his arms. 
 Then he ran back with her. 
 
 [The house pole had three heads. Their voices sounded an alarm. 
 They say they were always watching.]" 
 
 Then they found out that she was gone, and they went after her, all 
 the people in the town. Fast-rainbow-trout pursued him above. 
 Marten pursued him below.'' The two slaves ran in advance. Now 
 they almost caught him, when one slave let himself fall. He let his 
 belly swell up. Then Mouse'" gnawed through his belly. 
 
 Again they pursued him. When they had nearly caught him again 
 the other slave let himself fall. Then Weasel" burst his belly with 
 his teeth. 
 
 Now he came to the place where he had gone down. He entered 
 his canoe. The one left to take care of the canoe had become an old 
 man. Now he fled. And the killer whales came in a crowd to his 
 stern. They pursued him. Then they almost upset him. And then 
 he spilled out the blue hellebore. They sank down from him. Now 
 they again came near him, and he again spilled some out. Now he 
 came with her to Q!ado'. 
 
 Then he came to the house with his wife. And he kept his wife in 
 the bottom of a box. There were five boxes fitting one inside the 
 other. Day broke. Now he watched his wife closely. One day, 
 when he looked for his wife, she was gone from the box.* There was 
 a hole in the bottom of the box. 
 
 This is part of the famous Tsimshian story of Gunaqane'semgyet or Tsag'atihVo 
 (see Boas in Indianische Sagen von der Nord-Pacifischen Kiiste Amerikas, pp. 294- 
 300). The same episodes occur in one or two of niy Masset stories, and in the story 
 of He-who-got-supernatural-power-from-his-little-finger of the present series, and it 
 is noteworthy that in all Haida versions the adventure with the killer whale occu- 
 pies a disproportionately large space. That is also the section which is always taken 
 for artistic representation. 
 
 'That is, "Merely pretend to eat it." 
 
 -Making a noise as if she were killing the frogs. 
 
 'A town near Metlakahtla prominent in story 
 
 *A mountain on the south side of Nass inlet. 
 
 ^This is a passage into Nass river. 
 
 *Ismyg.al is the name of a mountain. 
 
 'That is, it was excavated beneath and the earth held 1)ack by rows of retaining 
 timbers. 
 
 ■* Inserted at the instance of my interpreter. 
 
 "See the story of "Raven traveling," notes 20 and 21. 
 
 '"So tgl'yutsin was translated to me, though this is not the mouse usually spoken 
 of in the stories, which is Keen's mouse. 
 
 '•Identified by Doctor Newcombe as Putorius haidarum, Preble. 
 
swANTON] HAIDA TP:XTS AND MYTHS 341 
 
 StOKY t)F THK TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NaSS 
 
 lUVER 
 
 [Tol.l l.y.Iiiiiniy StiTliiiKof tlio StA'stiis] 
 
 The people of these towns used to visit hack and forth. They also 
 oambled tog'etber. From one of these several brothers went to hunt 
 heaver at the beaver lakes where they were in the habit of getting 
 them. They counted the days.' 
 
 When they came there and l)ei>an to destroy the dam this was car- 
 ried over by the current, and they floated down in it. They barely 
 saved themselves far below. Now they knew that some regulation 
 had been broken. But still they continued to live where thev were. 
 And there, too, they did not kill a single thing. Then they went awa}'. 
 Now they were certain that the wife of one of them was indeed going 
 with some one else." 
 
 They camped at night near the town, and just before daylight the 
 eldest went to tiie town. He went to his wife. Some one la}' with 
 his wife, and he cut off his head. Then he awoke his wife, and he 
 ])ut the head above the door. At once he went out. 
 
 At once she began to dig a hole for the body, which was left in her 
 bed. Then her child was crying. At that time they asked her why 
 it cried. And she said it cried because it had defecated in bed, and 
 she was wiping it. Right there she buried [the body]. 
 
 When day came she lay as she used to. Then her husband came in 
 with his younger brother. He acted as if he knew nothing about hav- 
 ing killed an3'one. It was the son of the town chief on the other side. 
 
 When day came the chief's son was missing. They visited each 
 other across the ice upon tiie river. They hunted about the town in 
 which he was missing. And they also hunted for him where he had 
 been killed. 
 
 Then they let a slave look for him secretly. They sent him after 
 fire. And he took his live coals and went away. When he went out 
 blood dropped upon his feet. And he did not look for the cause. 
 When he came to the middle of tlie river he let himself fall with his 
 live coals. Then he returned. 1I(^ reentered the house where he had 
 got the live coals. Again he pushed charcoal into the Hre on the side 
 toward the door. And when he went out he looked. He saw the 
 head stuck up on the side toward the door, ^^'ln'll he got back he 
 told them he had seen his hea<l. 
 
 At once they ran thither. Then they began to tight. And, after the 
 tight had gone on for a while, all the people of the town where the 
 
342 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 person had been unfaithful to her hus])and were destroyed. The}^ 
 also burned the town. 
 
 One woman, who was behind the screens when the town burned, 
 escaped to the woods with her mother. Then the town was entirely 
 burned. Only the woman and her mother were saved. 
 
 At once tlie}^ traveled far inland aimlessly. While they were travel- 
 ing about aimlessly they came to a high mountain, and she called aim- 
 lessly concerning- her child. '' Who will marry ni}^ daughter T' she 
 shouted loud and long*. Bv and b}' Grouse ^ came fl\'ing to her. 
 " Why not I? "' he said to her. " What can j^ou do^ " Then he said: 
 " When summer comes, and I drum on the tops of the trees, thev can 
 hear my voice everywhere." Then she told him he was not good, and 
 he flew away from her. 
 
 By and by she spoke as she had spoken before: '' Who will marry 
 ni}^ child? " Then Sparrow * flew to her. And she asked him: " What 
 can you do? " And he answered her: " I will make summer and winter 
 succeed each other b}' my singing, and they will hear my voice every- 
 where." Then she said to him: " You are not good." And he flew 
 from her. 
 
 When she called for her again, Klil'djix.u^ came flying to her. Then 
 she asked him what he could do, and he told her that when it was 
 summer they always liked to listen to his singing. Then she told him 
 he was not good, and he flew from her. 
 
 All kinds of birds, which she called for her daughter, wanted to 
 marry her daughter. She kept asking them what they could do, and 
 she refused them. 
 
 After that she again called for her daughter. She said: " Who will 
 marry my daughter?" And Deer came to her. "Why not 1?" 
 "What can you do?" "After I have traveled about I scatter earth 
 with my horns." Then she refused him. 
 
 When she called again Black-bear also came to her. She asked him: 
 "What can you do?" "I know how to catch fish. When I get 
 angry with anything I strike it with my paws." " You are not good." 
 Then he also left her. 
 
 When she again called Grizzly-I)ear also came to her. " Why not 
 I? " " What can you do? " " I am powerful. When I become angry 
 with an}^ sort of thing I tear it in pieces." And she said that he, too, 
 was not good. 
 
 When she shouted again Beaver came to her, and she asked him 
 what he could do. Then he told her he could fell trees, and he knew 
 how to make a house in a lake. Then she said to him also: "You are 
 not good," and he, too, left her. 
 
 All the time she was asking for her daughter, all the forest animals 
 wanted to marry her daughter. Meanwhile she kept asking them what 
 the}'^ could do. All that time she refused them. 
 
SWANTON] IIAIDA TKXTS AND MYTHS 343 
 
 After that she a«iaiii asked for lior (lau<ilit(M-: "• WUo w ill inanv my 
 daughter f* Then a handsome man canii' and stood near her. '" Why 
 not I f' ''Whatean you do f '"1 will help you. I hear that they 
 hurned your uncle's town." Then she thought he was good. 
 
 ImuHKliately he took them ui) on either side. He said: '' Let neither 
 of you Uwk out," Then he tried to climb a lofty mountain with them. 
 After he had climbed for a while with them, the mother looked out. 
 She made him slide back. Again the}' stood below. 
 
 After that he again told them not to look out. And again he started 
 up with them. Again the mother looked out, and they stood below. 
 Ever}^ time he went up she looked out and made him slide back. 
 After he had tried many times, he pulled a limb out of a tree and 
 pushed her iii in its place. "Future people will hear your voice'' [he 
 said], and he left her, whereupon her voice sounded behind him. She 
 is the creaking caused by limbs rubbing together, they say. 
 
 Then he went off with her (the daughter). And he brought her to 
 his father's house. She had married the son of Supernatural-being- 
 of-the-shining-heavens." When he came in to his father with her, his 
 father was very glad to see his wife. 
 
 After he had lived with her for a while, she had a child by him. 
 Again she brought forth. Now she began to have children by him. 
 She bore tive boys and she bore one girl. 
 
 After she had reared them for a while, and they got to be of some 
 height, their grandfather taught them to gamble. After they had 
 gambled for a while, thev fought together, and their sister put a belt 
 on and tried to stop them by seizing their weapons. He kept making 
 them tight together all the time they were growing up. 
 
 After they had been there for a while, their grandfather let them 
 return home. Then their grandfather bi'ought out a box, and, after 
 he had opened a nest of five boxes, he gave them the innermost one. 
 He directed them: "'When you come to the place where your uncle's 
 town used to stand, cover up your faces and pull off the cover from 
 this box. Even if you hear a great noise near you while you lie with 
 your faces covered over, do not look out. After the noise has ceased, 
 look in that direction. And, when a tight l)ecomes too hard for you, 
 pufl otf the box cover," he said to them. 
 
 Anew they stjirted down. The five and their sister went down. But 
 tiieir mother still remained with her husband. Then they came to 
 the place where the town had been. Then they lay under something, 
 and they pulled the cover from the box. Although something sounded 
 near them they did not look out. When the noise ceased, they looked 
 in the direction whence it had proceeded. Six houses stood in a line. 
 
 Then they started tires in all of these and began to live there. And 
 those wiio had burned the town saw ])eoj)le. Then they said: "In the 
 place on the other side where you bui'ned up the town tiu're is anothe' 
 
344 BUREAU OB^ AMERICAN ETHNOLOGY [buu..29 
 
 town with smoke coming out of all the houses. Let us go over and 
 look at it." Then one went over and looked at it. In truth, people 
 were living there. 
 
 After they had lived on either side for a while, one went over to 
 gamble. All that time they were whittling. The youngest was left- 
 handed. His grandfather had given him a small wedge. He took good 
 care of it. He also had a knife. And to his sister her grandfather 
 had given medicine. When her brothers were killed, he had told her 
 to spit medicine upon them. 
 
 His elder brothers gambled, but he whittled near the fire. They 
 kept asking him to gamble. All that time he said: " 1 have nothing 
 to stake." "Stake against me the stone wedge you own," they said to 
 him, and thej^ laughed at him. 
 
 By and by he started gambling. At once his sister put on her belt. 
 For she knew he would fight. He was the one who always started the 
 fights when the}' lived with their grandfather. After he had gambled 
 for a while, lo! he began to fight with the one he was gambling against. 
 He had staked his stone wedge. Then he killed the one he fought 
 with. 
 
 At once they ran apart. Those on the other side came to right in a 
 great crowd. After they had fought with them for a while and were 
 tired out, they went to get the box and pulled oil' the cover. Then 
 the town on the other side burned. The}' also destroyed the people. 
 They burned their town completely. When they killed her brothers 
 she spit medicine upon them, and they got up. She always had medi- 
 cine in her mouth. 
 
 When the fight was over they at once started down the valley of 
 Nass river. After they had traveled for a while, they came to a town 
 at the mouth of the river. After they had been there for a while, 
 they began to make war toward the Tlingit country. They destroyed 
 some people, and they returned. That was the beginning of their 
 wars. 
 
 By and by they went to war regularly. Every time people pursued 
 them they pulled the box cover otf, a strong wind arose, and the 
 water burned. This was how they destroyed people. 
 
 After they had done this for a while, they went to the StikinC to 
 make war. When they pursued them that time, and a crowd of 
 canoes was very near them, they pulled ofi' the box cover, but nothing 
 happened. When they had started out to war, they took a box like 
 the right one. They left the one by means of which the}" destro\'ed 
 people. 
 
 Then all were destroyed there. Their bodies were thrown into the 
 sea. The 3'oungest, who used to make people grieve by his deeds, 
 they took to the shore, pushed a stick through his anus, and stuck him 
 up at the end of the town upon a point. In the evening his voice 
 
«WANTON] HAIDA TEXTS AND MYTHS 345 
 
 .sounded, l)iit still ho wtis dead. This time they went to war they 
 disappeared for a long time. 
 
 As soon as they had j^'ono, their sister saw that they had fort^otten 
 the ))ox. Hy means of that they used to destroy many j)eople. They 
 had disappeared. 
 
 Then th(\v brought out the box, and his sister, along with their 
 wi\ cs, went after them. After they had gone on for a while, [they 
 came to wherej cedar bark grew, and they pulled it otf; and they for- 
 got they had gone out to give assistance. And, after they had gone on 
 for a while longer, the}- remembered they had come out to help them. 
 That is why women talk themselves into forgetf ulness. 
 
 After that they went back. But now they went straight along. 
 Then people came out from the town to kill them. And, when they 
 got close to them, the}^ pulled off the box cover, a strong wind arose, 
 and the sea burned. So she destroyed the people. Then they went 
 away, and she pulled her brother off from where he was stuck in the 
 ground, spit medicine upon him, and brought him to life. At that 
 time he went away with them. There was no way of knowing where 
 to look for the other brothers. 
 
 After they had returned he who was left-handed went far iMJand. 
 Something also took away the box from them. After he had gone on 
 for a while, he came to a lake far inland. After having sat near it for 
 a while, he saw something come out of it. It made a noise, and its 
 voice sounded loud. It always came to the surface at one spot. 
 
 He had a stone ax with him. He chopped down a cedar and split it 
 l)etween its two heads. Then he put a crosspiece in it and tied a 
 twisted cedar rope to it.' And he pushed it out to the place where it 
 (the creature) came out. After he had looked at it for a while, he 
 pulled the crosspiece out with the twisted cedar rope, and something 
 was caught in it. He ]3ulled it ashore. 
 
 Then he began to skin it. Every time he tried, the Forest-people" 
 [said] he had better not do it. By and by he cut it open upon the 
 l)reast and skinned it. And he dried it. This was Loon, they say. 
 
 Then he put it on. When he dived under water with it on, he saw 
 all the things far out under water. He came up. got out of it. put it 
 into his armpit, and came out with it toward the sea. 
 
 After he had gone along for a while, he came to a town. At'tei- he 
 had been there for a while, he married a woman of the place. When 
 they had lived there for a while, they went up the Nass for euhuhon. 
 He also went with his father-in-law. On the way they camped for a 
 whil(\ They were very hungry. 
 
 Then he went hcliind the place where they were c:un})ing. (Mitered 
 his loon skin, and went under watei' with it on. I'nder water were 
 two hair seals. H(^ took one :intl hrought it up. Then he stowed it 
 awav. 
 
346 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Veiy early next day he went after firewood. Then he brought it in 
 and took it up to the camp. His father-in-hiw was very glad on 
 account of it, and he called the people for it. 
 
 After that he again went after firewood, took his loon skin out from 
 between the two tree tops where he kept it, and put it on. Then he 
 saw a halibut swimming along and threw it ashore; and he brought it 
 in. Again his father-in-law called the people for it. Every time he 
 went for firewood he brought in hair seal or halibut. Each time his 
 father-in-law called the people for them. By and b}' the}^ went away. 
 
 At that time some copper stuck out toward the sea from a cliff on 
 Mount QatcIig.A'n." Every time they went by there was a crowd of 
 people below. All that time they wanted to get it, and tried to bring 
 it down with their arrows. When the}^ did the same thing below it 
 this time, the}^ (the hero and his people) were also among them. 
 
 At that time a slave owned by his father-in-law shot at the copper 
 with his sling. Then he struck his master's wife wath the sling. And 
 the slave became ashamed. That is why slaves are ashamed when they 
 make mistakes. 
 
 But he (the hero) hit it with the sling. And when it came down his 
 mother-in-law became frightened and said something about having it 
 go to the north. Thither it at once went. That is why there is much 
 copper to the north. If she had not been frightened, there would have 
 been very much copper in the Nass. 
 
 Afterward they set out and camped again. And from there his 
 wife, the slave, and himself went after something. When they moved 
 on they always wore their best clothes. Then he left his good clothes 
 in the canoe in order to get something. When he came back the slave 
 had put on his clothing and was sitting near his wife on the broad 
 thwart in the middle of the canoe. Then he did not want to make him 
 ashamed, so he got in at the stern and paddled them away. Because 
 this chief's son did so to them chiefs' sons now do not like to make 
 people ashamed. 
 
 Here he again hid his skin in the fork of a tree. Then he again 
 went for something. And he put it on and saw spring salmon swim- 
 ming about at the other side of the river. He took one and brought 
 it ashore. He brought it to the camp. His father-in-law also called 
 the people for that. 
 
 Again he went for something, entered his loon skin, and brought 
 out two. He also brought those to camp. His father-in-law also 
 invited the people for those. Every time the slave went with him and 
 saw how he used the skin. 
 
 After he had done so at this place for a time he began to gamble. 
 After he had lost for a while he stopped and went to the house. His 
 wife was gone from the house."* Then he went to where he kept his 
 loon skin, and that too had disappeared. 
 
9WANTON1 HAIDA TEXTS AND MYTHS 347 
 
 TluMi he NViMit down to tlio river, lie looked into the wuter and saw 
 his wife wearini;- the h)oii skin lyin^' with her arm round an old log 
 in the river. After she had put this [skin| on she thought she .saw a 
 spring salmon. She seized it. But [instead] she seized an old log 
 lying under water. There she was drowned. 
 
 Then he pulled out his wife's body and started inland in shame right 
 opposite. She alone knew what her husband did. And, after he was 
 gone, the slave began doing the same thing. Before he had done it 
 for a long tiuie, in going out to a spring salmon which was swimming 
 about, he disappeared for ever. 
 
 This is why women alwa3's spoil things by meddling with them and 
 ))y talking; [whyj slaves, too, are always ashamed when they make 
 mistakes. 
 
 This is another story of the rival towns so popular among Tsimshian and Haida 
 alike. Compare the story of A-slender-one-\vho-\vas-given-away and notes to same. 
 
 ' To find a good day for hunting. 
 
 ^The unfaithfulness of a hunter's wife would cause him to have poor luck or even 
 bring about his death. Such was the case also in war. 
 
 'This word for grouse is a general one. The sooty grouse or " blue grouse," how- 
 ever, is said to have been called tkli^ng.a sqa^owa-i, "wood grouse." 
 
 *Townsend's Sparrow (Pa.sserella iliaca unalaschcensis, Gmel.). 
 
 ^ Perhaps the Red-winged Black Bird (Agelaius phoeniceus, Linn.). 
 
 * See the story "How Shining-heavens caused himself to be born." 
 
 ^This bird was caught like the wa''sg.o, in the story of Sacred-ono-standing-and- 
 moving. 
 
 *A11 the spirits in the woods, be they (|uadruiH'(ls, birds, or the spirits of trees, 
 sticks, and stones. 
 
 * A mountain on the south side of Nass inlet. 
 '"That wa.s why he lost. 
 
348 BURKAU OF AMERICAN ETHNOLOGY [bull.29 
 
 Slaughter-lover. 
 
 [Told by Richarrl of the Micldle-Giti'ns.] 
 
 A chief in a certain to^^•n was married. Then he asked a good- 
 looking Avoman in a neighboring town in marriage. After a while he 
 married her. On her account he rejected the one he had first married, 
 and she sat around in the corner of the house weeping. 
 
 Then the uncles and the brothers of the one he had just married 
 came to him, and he gave them food. The}^ were unable to consume 
 the cranberries and berries of all kinds which he gave them to eat. 
 During the same time, his brothers-in-law^ gave him much property. 
 
 Once, when they went to bed, the one he disliked was weeping in 
 the corner for her dead child with pitch on her face. And in the 
 night she went to one of the chief's brothers-in-law of medium age 
 who had paint on his face and feathers on his head. Then the woman 
 rubbed herself against the paint upon his face, and she rubbed herself 
 upon his hair. Then she went to where she had been lying. 
 
 Next morning the woman's nose and face had paint upon them, and 
 her face had feathers upon it. And the man's face also had spots of 
 pitch upon it. Then the chief took to his bed [with grief]. She did 
 this because she wanted to see whether he had realh^ rejected her. 
 Then his brothers-in-law went away. 
 
 Some time after that he sent out to call his brothers-in-law, and his 
 brothers-in-law came to him. Then he gave them food. And they 
 went to bed. All slept. Then he put water on the tire, and he spilled 
 it on them. And their bodies lay there motionless. Then he dragged 
 the dead bodies of his wife's brothers^ and uncles' to the bases of the 
 trees. And he again refused to have her. 
 
 Now her mother (the mother of his second wife) was saved and 
 cried about. She wept continually, holding her arras toward the sky. 
 Then the chief went to the town and killed all the old people in it. 
 And her mother went inland, made a house out of old cedar bark at a 
 certain mountain, and wept there. All that time she held her hands 
 toward the sky. 
 
 By and by her thigh swelled up. Before ten nights had passed it 
 burst, and a child came out. Then she washed him. And not a long 
 time afterward he wept for a bow. Then she broke off a hemlock 
 branch and made one for him. Then he went out and brought in a 
 wren.^ He skinned it and dried the skin. 
 
 The next time he went out he killed and brought in a song sparrow 
 that went whistling along. And he also skinned that. He went out 
 
8WANTON] HAIDA TEXTS AND MYTHS 349 
 
 after that and hrouulit in a i-()l)in.' and lie ate its meat. There was 
 iiothi?ig- [elsoj to cat. 
 
 After he had been bringing them in in this way for a while, one day 
 he kiUed a l)lacl< bear. After he had kilW'd all kinds of animals, he 
 killed a grizzly bear. That he also brought in to this mother. 
 
 By and ))v he asked his mother: "Mother, why do you live here all 
 alone?" Then she said to her son: "My son, they destroyed your 
 uncles. Your sister was married. Then your uncles went to her. 
 There they were destroyed. They also came after us. T escaped from 
 them. Therefore T am very cai'cful where I go. J am afraid to look 
 at the town." 
 
 Then he asked his mother: '* Where is the town?" And she said to 
 him: "It lies over there." And he said: " Mother, to-morrow, I am 
 going to see it." "Don't, my child, they will kill you also." "Yet I 
 will see it." 
 
 And next day he went down to see his sister. With his copper bow 
 he went down to help her. He had concealed it outside from his 
 mother, they say, and, when he went out, he threw away that she 
 made for him just outside and took his own. 
 
 Now he went to the town. And he sat behind it and thought of his 
 sister. He had something round his neck. It was made of copper. 
 Then his sister came to him and he asked her questions. He asked 
 her how he treated her. And she told him that he treated her badly. 
 
 Then he pulled off what he had round his neck and gave it to his 
 sister. "Tell him you found this for him. And, when it begins to 
 burn a little, run out from him with it and come to me again." 
 
 Then the woman went in and said: •''Here is something 1 found for 
 you." When he took it, tire flashed out from it, and she ran out from 
 him. Then her brother handed her his bow: "Saj" the same thing to 
 him and run out from him." Then she went in and she gave him the 
 copper bow. And at once she ran out. And behind her there was a 
 great noise of burning inside of the house. The whole town burned 
 the way (i. e., as rapidly as) a grouse flies away.* Not even one was 
 saved out of it. He did it on account of his uncles. 
 
 Then he went with his sister to where his uncles had had their town. 
 And he asked his sister: ""Where do my uncles'' ])ones lie' " And she 
 said: "They lie behind the burned town." Then they went there and 
 put their bones together. And, after he had spit medicine upon them 
 four times, they sat up. Then his uncles' settled in the empty 
 houses. 
 
 Then he went to gi^t his motlun-. Now his mother was already an 
 old woman. And he spit medicine over her, and she l)ecame young. 
 Then he settled his mother down in the town. And he spit medicine 
 upon the old people they luul killed, and they also became young.'^ 
 
 And he went out in the evening and came in next morning, and he 
 
350 HUREAU OF AMEKICATSr ETHNOLOGY [bull.2S 
 
 told his mother he had killed a whale. And, when tnej went down 
 to see it, a whale lay there. Then the town people cat it up. And 
 the next evenint^ he went out and came in in the morning. And he 
 pulled sonje strings of halibut in in front of the town. 
 
 One da}' he called the people. At that time he gave them all kinds 
 of food. The things in the trays were not consumed. Then they 
 went awa3\ Those he restored to youth were married. Then he 
 said: "I will give you ten whales to eat." And, after the}^ had 
 returned home and the next morning had come, ten whales were 
 floating in front of the town. 
 
 And after that he looked about in the neigboring towns for a wife. 
 In the evening he went out. He came in ver}^ early. All that time 
 he concealed the things with which he was ])orn. Only his sister 
 knew about them. B}^ and by he prepared to ask the chief's daughter 
 in a neighboring town in marriage. Presenth^ he was accepted and 
 all the town people went with him to get her. And she came in with 
 him. 
 
 Then his uncles gave him the town. And he frequently gave them 
 food. When he sent to call them in he told them to go out aindessh^ 
 and get things for him. It w^as as if things flowed in through the 
 doorway, and he fed them. 
 
 After some time had passed he went to his father-in-law. Then all 
 his uncles again went with him. But instead of receiving him kindh' 
 they used supernatural powers against him. Before anything they 
 tried against him came to him, it was gone. By and by his father- 
 in-law pulled him against a cloak he wore which was covered with 
 needles. Then the needles dropped from it, and he threw it into the 
 corner. 
 
 Then he said: "Did you lie to me f ormerlj^ ?*' And he began to 
 give his son-in-law something to eat. And, after he had got through 
 feeding him, he arose very early next morning, and, when he went to 
 the fire, something near him made a thundering noise. Now" he sent 
 his uncles home. And he remained ])ehind. After he had received 
 food there a while he asked his father-in-law to take him over. Then 
 he took him over, and his father-in-law [returned without] going into 
 the house. Then he said: " I am giving you ten whales." And the 
 morning after they got back ten whales floated in front of the town. 
 
 And he again feasted the people. By and by one of his uncles 
 came in to him, sa3nng he was not in good circumstances. And he 
 said to him (his uncle): " Live over there. You will be well ott" over 
 there." And, after he had given his uncle food, he told his uncle he 
 had l)etter go. " Go. You will cease being poorly ofl'. When I have 
 food brought to you, invite your elder brothers.'' He went at once. 
 Food came in of itself after him. Then he called the people for it. 
 
8WANT0N] HAIDA TEXTS AND MYTHS 351 
 
 And then his wife l)cc;inic preiinant. And her thi«;h wii.s swollen, as 
 that of his mother had been. Out of it came a woman. Within ten 
 nights she started to walk. She was he himself born ajLj;ain. 
 
 And before he went away he stole a look at his father-in-law. Then 
 he prepared to leave [himj. ''I will go to renew my town, which has 
 become old." And one evening he started. He was gone for good. 
 
 And he came to his town. His town was old, and he spit medicine 
 upon it. It was as it had been before. Then his wife went back to 
 her father's town. 
 
 And one of his uncles who was in the town went out one evening. 
 Something took him up. Then he took their wives also to the town. 
 That was the Moon who was h(^lping them, because she i-aised her 
 hands and wept. Then he took all of his uncles up and let them 
 become his servants. There he took good care of them. 
 
 This was told me by an old man who had spent much of his youtli among the 
 Kaigani, and it is probably a mainland story. 
 
 ' Brothers-in-law, brothers, and uncles are to be understood as applying to large 
 bodies of men who are members of the same or of the opposite clan. 
 
 ^See the story of He-who-was-born-from-his-mother's-side, note 4. 
 
 ^The Western Robin (Merula migratoria propinqua, Ridgw. ). 
 
 *A common metaphor. 
 
 * Although restoration to life is common enough, restoration to youth is spoken of 
 nowhere else in the stories I have collected. 
 
352 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 The woman at Nass who fled from her husband 
 
 [Told by Jimmy Sterling of the StAstas] 
 
 A married woman consorted with a man. She grew to be very 
 much in love with him. Her child was rather a large bo3\ When he 
 (her lover) went to visit her she said to him: "I will let myself fall 
 sick, and I will let myself die. I will tell them to place me on a tree 
 top. On the night when they place me there go quickh^ and get me. 
 When yon get ready to come up for me get some wet, rotten wood, out 
 of which the water Avill run and which will just fit the box." 
 
 After she had gone with him for a while she let herself fall sick. 
 She then gave her husband directions: " AVhen I die place me on the 
 top of a tree. I do not want to be on the ground." As soon as she 
 died they put her into the box and put a strong cord around it. The}^ 
 then put her between the two tops of a tree. 
 
 He who was in love with her went at once to her in the night. As 
 soon as he had found some wet wood he untied the ropes which were 
 around her and let her out. He then put the wet, rotten wood in her 
 place. She had told him to do this in order that the water might drip 
 out of the wood and they might think that it was the grease from her 
 body. 
 
 He then told the woman where to wait for him the next day. And 
 he let her go before him. On the next day he went after her. He 
 told his friends that he was going to get furs. 
 
 The}" at once set out to go far inland; and, after they had traveled 
 about for a while, he built a house for them far inland, and the}' began 
 to live there. 
 
 Her husband constantly came weeping with her child to the place 
 where she had been placed on high. By and by [what he supposed 
 was] the grease from her body began to run down. That was the 
 liquid running out of the rotten wood. The man who went for furs 
 disappeared moreover. His friends thought that a grizzly bear had 
 killed hiuL 
 
 Where the}' stayed, far iidand, there was plenty of all kinds of 
 animals, which he killed for them. They had plenty of all kinds of 
 berries and salmon. And they wore hides sewed together. They 
 became like Wood Indians.^ 
 
 Moreover, they began there to sing songs. The woman danced the 
 whole time. She also made up new words. During all that time she 
 taught her husband. She made up new words in order that when 
 she went back they should not know her. After they had stayed 
 there many years they went away. They carried on their backs skins 
 
swANToN] HAIDA TEXTS AND MYTHS 353 
 
 of all kinds of animals prepared in unusual ways. Fuitheiniore. llie 
 woman dressed herself ditl'ei-iMitly. She wore things such as the 
 Wood Indians wear. Hut the man did not di'ess himself .so. They 
 now came back to the town. 
 
 The man >aid that he had come to a town while he was hunting 
 far inland, liad there married the woman, and had remained there. 
 One nitrht he said that his wife would dance. All the while she spoke 
 the words that she had composed for her liushand. But her hushand 
 said that it was her lan<>^uajife. 
 
 All the ])eople of the town then went into the house wh(»rc .she was, 
 and she boo-an to dance before them. Her dances and her songs were 
 strange. Nevei'theless she made them desire to come in and look 
 at lier. 
 
 Whenever she danced her former husband and her child came and 
 looked on with them. When she ceased her dancing she pointed her 
 tinger iit her child and said something. Her husband then explained 
 her words. She said, [he explained], that she had a child like him in 
 her own country. She then called her child, and she cried. 
 
 When she first danced her former hus})and recognized the motions 
 that she used to make, and her voice. Although he recalled the one 
 who was dead, he did not believe that it was she. That was why he 
 continuall}' went to look. Because she kept them up all night to see 
 her dance they were all asleep in the morning. They learned her 
 songs. 
 
 After a while, having positively identified his wife, he clind)ed up 
 to wluM-e she had been put and untied the box cover. Only rotten 
 wood was there. Some time after he had seen this, very early one 
 morning after she had danced, while they still slept, he went thither. 
 Then, after he had pulled from her face the thing that she wore as a 
 hat as she slept, he saw it was his wife. xVnd while they slept he 
 killed them both. 
 
 Then they discovered it, l>ut the woman's friends were ashamed. 
 Th(> man's friends were also ashamed. Nothing happened. - 
 
 A similar story from the Ala.><kan Haida will be found in Memoirs of tin- .Ii'siip 
 North Pacific Expedition, Volume V, i)art 1, page 'M'.^. 
 
 'Tcla'ogus, the word used here, is identical with "Stick Indians" of the Chinook 
 jarjron and is applied to all interior Indians, such as the Athapascan tribes and the 
 interior Salish. In this ciisi- it would refer eitlier to the Athapascans or to the 
 Kitksan of the upper Skeena. 
 
 ''Both parties were so ashanie<l that no tight resulted and no blood money was 
 exacted. 
 
 17187— No. 29—0.5 23 
 
'^54 BFKEAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 The rejected lover 
 
 [Told l)y Aliraham of Thnso-born-at-Q!a'dAsg.(>.] 
 
 At Q!ado' a certain person fell in love with a woman. She then 
 refused to have hini, but she told him to pull out his hair, and then 
 she would fall in love with him. He went again to talk to her. She 
 then told him to pull out his eyebrows and his eyelashes; she would 
 then fall in love with him. After that he went again to speak with 
 her. That time she told him to pull out his nuistaehe and the hair on 
 his body. Only then, [she said], would she fall in love with hiuL After 
 that he again went to her. Then she absolutely refused him. 
 
 He ceased going abroad among the people. When he needed any- 
 thing he always went out at night. He began to work inside. He 
 whittled. After he had done this for a while he had filled two boxes. 
 And. when a moonlight night came, he went out. 
 
 He then shot the sky. He picked up another arrow and shot it into 
 the notch of the first. He did the same thing again and again. After 
 he had shot away his two boxfuls it hung a bow's length from the 
 ground, and he laid the bow upon them. He at once went up upon it. 
 
 After mounting for some time he came to a town. That was the 
 Moon's town, they say. After he had gone about the town for a 
 while someone said to him out of a big house: " Your grandfather 
 invites you in." And he entered. He (the Moon) then had him sit at 
 his right hand in the rear of the house. 
 
 After he had sat for a while looking at him, as he sat near him, he 
 had a box ])rought to him. He saw that all of his hair was gone. At 
 that time he saw only one box. After he had pulled them apart five 
 times he took a small comb out of the inmost one. 
 
 He then had water brought and began to make his face look as it 
 ought to look. Each time he wet his hands he rubbed them upon his 
 eyes. When he had made him good-looking he began to coml) his 
 hair. He ran the comb down along half of his head, and when it had 
 passed below he took it ofi". And after he had done this to him three 
 times he stopped. After that he also made his eyebrows with the 
 comb, and his eyelashes, and he also brought out his mustache. 
 
 When he first came in he said to him: ''Grandson, news had come 
 that you were going to come up to let me set you to rights. I will 
 make you quite proper. 
 
 He straightway made him good-looking. He finished hiuL He 
 was there many nights. Then he gave the chief directions: "When 
 the one that you loved, who made you pull out your hair, comes with 
 
swANTONl HAIDA TKXTS AND MYTHS 355 
 
 the others to look at you do not tiiiii your face toward her. 'I'urn 
 your back to her."" 
 
 He then went down again upon the arrows. Now he sat erect in 
 his father's house, and all the town of QIado' came in to look at him. 
 Then the one with whom he had lieen in love looked in at him, and he 
 turned his l>ack upon her. By and by. fascinated by the si<j;ht of him, 
 she died. 
 
 The tii-yt part of a luntjer iMa.s^<et .story resembles this. See Memoirs of tlie Jesup 
 North Pacific' Exj)edition, vohime V, pages 228 and 229. Al.«o compare the story of 
 Big-tail of the present .series. The scene of this, like many others, is located at the 
 Tsimshian town of QIado'; see the last episode in the story of A-slender-one-who- 
 was-given-away. 
 
85(3 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 He who oathkred food fou an eagle 
 
 ['I'olfl by .liickson, late fliief of Skidfgate.] 
 
 He liad tt'ii uncles. They gathered food at a certain sahiion creek. 
 Then lie went up, got ^•ery many salmon, and tilled his canoe. An 
 eagle sat on a sand bar. He split open the salmon, threw them off 
 there, and paddled away with an empt}' canoe. On the next day he 
 again went out, split the salmon open, and threw them off. After a 
 long time the people came to know about the eagl(\ 
 
 They then gathered all kinds of Ijerries. His mother was a widow. 
 His mother looked after his 3'oungest uncle's wife. For that reason 
 he picked wild crab apples and cranberries and gave them to his 
 uncle's wife. And, when they moved awa}', since he and his mother 
 had clone the best that the}" could for his 3'oungest uncle's wife, they 
 stayed with them. The minds of the rest of his uncles became different 
 toward him, because he had gathered food for the eagle. 
 
 Now they came to the town. After they had stayed in the town 
 for some time, and it was spring, they became hungr}'. He then 
 went to the wife of one of his uncles, but she said to him: "Live 
 upon the food that you gathered for the eagle." He went out and 
 entered another house. There they said the same thing to him. He 
 went into the houses of his ten uncles, and every time they said the 
 same thing to him. When he went into the house of his youngest 
 uncle's wife, they gave him the dorsal tin of a salmon, and he chewed it. 
 
 Now, when it was near the end of spring, they moved away from 
 him. They did not leave even a small piece of old cedar bark in the 
 town. And his youngest luicle's wife explained to his mother. "When 
 they start off, dig about in the place where I sit down to defecate." 
 
 Now, when they pushed off', she was the last. And he dug about in 
 the ])lace where she had sat to defecate. He then found a bag hold- 
 ing a humpback split open and small pieces of food of various kinds. 
 That was the only food obtainable where they were. 
 
 And his youngest uncle left them a little old canoe. And the boy 
 also started off', not knowing whither he was going.' 
 
 [Tol.l by Wl'imts, cbicf of (he Soinviinl-Kiti'ns.] 
 
 Far away from where they left him was a rock. One day a young 
 eagle sat on the top of the roc^k. When it flew away, he (the l)oy) 
 went to the place. Beside the rock lay the tail of a spring salmon. 
 He picked it up and brought it to his mothen She steamed it, and 
 they drank the soup. 
 
swANToN] HAIDA TEXTS AND MYTHS 357 
 
 The iifxt (lay he ii^aiii looked toward the i)lac'e wher(> the ea^-lo had 
 sat. It sat there a<;aiii. And lie aoain went thith(>r. A hir<rer piece 
 hiy there than the one lie had fonnd before. Kvory mornint^ tiiey 
 becjiine lar»^er until a wiiole sprino- salmon lay there. 
 
 One day. just at dawn," he looked for the eao-hi that helped him. It 
 sat there, and he went thither and found a poi-poise tail lyino- there. 
 He then took it to the house, and she (his mother) steamed it. There 
 was a laryer piece every mornino- until a whole one lay there. 
 
 One da}' the eagle sat there ajiain, and he wtMit thithei-. The tail of 
 a black whah' lay there, lie cut it up and took it over to the house. 
 The ))ieces of whale became lai"»i(M' e\'(M-y time until a whole one lay 
 thei-e. Then there were moi-e whales. At last there were ten. 
 
 Then the sL;i\-es of his uncles went out to look for him. He felt 
 tlu^ir i)i'es<'Mce. brouo'ht them to the house, and gave them some food. 
 And he watcluMl them while they at(\ He watched to see that they 
 did not hide any nioutlifuls. When they went away he told them not 
 to say that he was t)eing ludped. And tlun' went off. 
 
 The slaves returned home, ihey said that the}' had not seen him. 
 They then went to bed. In the night something choked the child of 
 the head slave, and they made a light for him. They tried to take out 
 the ()l)ject with their lingers. They pulled something fat out of his 
 mouth. They then put it on a hot stone. It sizzled. 
 
 They then began to ask them al)out the thing, and they answeied: 
 '"You ought to see how the one you al)andoned is living. Black 
 w hales are floated ashore in front of him like driftwx)od."' 
 
 His uncles then dressed up their daughters, because each thought 
 he w()ul<l have his neplunv marry his child. But the daughter of his 
 youngest uncle was lame. She was the one who had left food for him. 
 They then went to liini. but he refused the women and waited for the 
 one who was Inrnv. 
 
 Her father brought her last. And h(^ invited her father into his 
 own house, lie then married her. She was not pretty, but he mar 
 ried her because she had left food for him.^ And bei-ause the woman 
 helped him to live coals he l)rought down food to her father. Hut 
 his nine [remaining] uncles b(»gan to buv food from him. Because he 
 gathered food iov the eagle they (the daughters) did not marry him. 
 For that reason he, too, would not give them food. 
 
 TliiH is said to be the family story of a Tsinisliian family called Nistoy. As the 
 two parts were obtained from different soun-es there are several inconsistencies, and 
 I suspect that the first story-teller would have completed the tale somewhat differ- 
 ently. 
 
 ' But according to WTnats (see below) he and his mother continued to remain in 
 the town. Possibly Jackson would have finished the myth lik6 "How something 
 pulled a row of eagles into the water'" and " Story of one who saw an eagle town." 
 
 •' Oltl words are iisi'd here. 
 
 * According to Jackson it was this girl's mother who left it. 
 
358 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Qo'kkIe 
 
 [Told ))>• .linimy Sterling of the StAstas.] 
 
 He Li.sed to .suy tliut he would not let himself become a gfi'o-ix.it as 
 others had done. One time he went to get firewood. He went alone. 
 Only a dog that he owned was with him. After cutting firewood for 
 a while he tilled his canoe and went away. While he was on the way 
 a strong wind came upon him. He then upset. 
 
 Then he and his dog got safely ashore. He had cut the firewood 
 with a stone ax. As he swam he held it in his mouth. As soon as he 
 reached safety he began to cut tirewood. He was handling heavy 
 things and warmed himself by doing so. He also cut hemlock limbs 
 and made a house. 
 
 After he had been busy at this for a while, and had finished it, he 
 started to make tire with a drill. When it burned he built a large 
 fire in front of himself. At the time when he reached safety he found 
 a flat stone, and, whenever he would sit down, he sat upon it. When 
 evening came he sat on it near the Are. 
 
 When he first saved himself he saw a large tire at some distance, 
 and near it a crowd of people talking. He longed to go to it, but he 
 steadfastl}' set his mind against it. He had heard that when one goes 
 to it the fire goes before him, and he goes on forever. That was why 
 he did not go to it. 
 
 In the evening, when his tire and his house were ready, he killed his 
 dog, and he skinned it. He cut it open along the breast. He then 
 left its skull there. And he rubbed its blood upon his face, head, and 
 body. He pulled out an ulna and ground it on a stone. After it had 
 become sharp he constantly kept it in his hand. P^vening now came 
 upon him. 
 
 After he had sat near the tire for a while something came and 
 rapped on the place where he was sitting. The creature that makes 
 people ga'gix.Its ' came and rapped in order to go into.his anus. When 
 it could not get in it kept saying to him: " Ho Qo'lkle's anus is closed 
 tight."" He did not see it; he only heard its voice. 
 
 At the time when he upset it turned dry and cold. It was north 
 weather. During the whole time he remained awake all night long. 
 He was afraid to sleep. When day came he stopped up the chinks in 
 his house. He then cut a block of wood and hollowed it. He wanted 
 to urinate in that only, and in that he did urinate. Again he stopped 
 up all the crannies in the house very tight. Again night came upon 
 him. 
 
 During all that time wherever he sat down he had the stone with 
 
8WANTON] HAIDA TEXTS AND MYTHS 359 
 
 him. He always sat upon it. Durinj^ uli that time sometliiiio- tried 
 to got into his amis. Sonietiiiiig kept saying to him: '* IIo Qo'lkle's 
 anus is closed tight." He only heard the voice. 
 
 When night came upon him he sat near the tire. During all tliat 
 time he let it burn every night. After he had sat there for a ^vhile, a 
 woman came in to him hokling in her hand a basket containing some- 
 thing. •' Biother Qo'lkle, I l)ring food for you." She gave him 
 chitons. 
 
 He then was glad. He set them in front of himself, and he hatl her 
 sit on the opposite side of the tire. He then took out one and put it 
 into the tire. Then, however, wood ticks ran awa\' from th<^ tire. 
 He then threw all into the tire. There was nothing but wood ticks 
 running away. He then gave her her l)ucket. She now said to him:" 
 '• I In, brother Qo'ikle," and she went away from him. 
 
 He wore on his head the skin of the dog, showing its teeth. The 
 rest of the skin hung down his back. He was covered with blood. 
 He was not agreeable to look at. During all that time the north wind 
 blcAV strongl}'. In the place from whence he had gone after wood 
 they were troubled about him, but the wind was too strong. Thei-e 
 was no way to search for him. 
 
 On the next evening something again came to him with food. That 
 time it brought nuissels to him. He put those, too, into the tire. 
 Minks ran awaj' from it. For a second time he returned to her her 
 empty Ixisket. A mink which had changed itself into a woman brought 
 him food. They gave it to him in order that when he ate it he would 
 become a ga'gix.It. But he was too cunning. Although he knew 
 that something had changed its form [to harm himj, he did not touch 
 it (the woman). 
 
 During all that time something kept tapping upon his buttocks. 
 During all that time it could not get into him, and it said: "Ho 
 Qo'lkle's anus is stopped up tight." But he only heard the voice. 
 He alwa^'s held the dog's ulna. And he did not let the stone ax go. 
 The woman came in every evening. He had her then sit directly 
 opposite to himself. 
 
 At one time, when she came in to iiim, she t)r()ught liini the follow- 
 ing news: "To-morrow your friends are going to come for 3'ou,'' 
 During all that time he urinated nowhere but in his box. On the 
 next day many people, as many as ten, came to him by canoe. In it 
 his sister sang a crying song: "Ha, brother Qo'lkle." He looked out 
 of the hendock house. 
 
 During all that time he wore the dog's head. Again he ditl not 
 sleep. While they were still out at sea he went down to meet them. 
 When the}' got in front of him, in truth, his younger brothers were 
 there. His sister was al.so there. He recognized them all. They 
 feared for some time to go in to him. 
 
360 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 And, after they had remained there for a while, they came in to him. 
 .Then, as he pnlled it up, he thrnst the doj>'s bone into the end of the 
 canoe. It went in easilw And, when he passed down to the middle, 
 the same thing took place there. The whole canoe was like that. 
 
 Then all got off, and he tied all their paddles together and went up 
 to the house with them. He then brought them into the house and 
 stood them on end near the door. He then had the canoe people sit 
 in a circle. His sister sat with them next to the door. 
 
 And he intended to let them wash their hands in urine after they, 
 had sat there for a while. He put it first in front of the one nearest 
 to the door. While he washed his hands he turned his head away and 
 snuffled. As each washed his hands he did the same thing. He then 
 knew that these were Land-otter peoi)le. He picked up his urinal 
 and put it back into its place behind him. 
 
 After that he put the paddles into the fire. Lo! minks ran away. 
 When he clubbed those that had come after him, they did not any 
 longer conceal the fact that they were land otters. He straightway 
 placed himself just inside the door and clubbed the land otters to death. 
 But he did not touch the woman. The Land-otter people changed 
 themselves to make him a ga'gix.It. If he had gone with them he 
 would have become a ga'gix.It. 
 
 During all that time he fasted. Again he did not sleep. He feared 
 to. During all tliat time the woman brought him food. And every 
 time he put it into the fire different things ran away from it. 
 
 At one time, when she came in to him, she again said that they would 
 come for him. By and by ten more persons came after him in a canoe. 
 Again a woman sang a crying song in it. "Brother Qo'lkle'' were 
 the words she put into it. He again went down. Those, too, were 
 afraid for some time to come in to him. 
 
 By and by they came in. He recognized all. When he pulled up 
 their canoe he also stuck his dog's bone into it, and it went in easily. 
 He gathered all their paddles together, bound them, and went up 
 with them. He again stood them on end near the door. As before, 
 he told the canoe people to sit on each side of him. He again seated 
 his sister nearest to the door. 
 
 Then he again hatl them wash their hands in urine. He saw them 
 again turn their heads away as they washed. He saw that these were 
 also land otters. He again rose and put their paddles into the fire. 
 The}^ all ran off again as minks. He stood then in the doorway and 
 began to clul) the land otters. Again he preserved the woman only. 
 
 During all that" time it was north weather." Soon after he had killed 
 these there was fine weather. The wind had been strong for ten days. 
 When it was a fine day his friends reall}^ came in search of him. He 
 went to them. Without waiting, they came up in front of him. 
 
 Then he tried to push his bone into the canoe bow. He could not. 
 
swANTON] HAIDA TEXTS AIS^D MYTHS 361 
 
 And he knew it was a r(>al canoe. But he still did not believe that 
 th(\v were his friends. He also jifatiiered their paddh's tooether and 
 took them up to the house, lie aj^ain stood tlicin iicai- the dooi-. lie 
 aoain told the people to sit opposit(i him. 
 
 Then he took up th(^ urine and had them wash their hands in it. The 
 one in front of whom he first put it now washed his hands in it after the 
 usual fiishion. His sister was reall\ in the canoe with tlicni. Those 
 wiio had come l)efore were oidy like her. When the\' j^ot tiirough 
 washing- he shoved their paddles into the lire. Thev hui'ued, and one 
 of tluMu rose <|uickly and jjulled them out. 
 
 .Viid, after in' had sat there for a while, he rose (|uickly and struck 
 at the one sittinL;- next to him. who caught his cluh overhead. Dur- 
 ing all that time he wore tlie skin. They were afraid to look at him. 
 During all that time lie also fasted. He always i-emained awake. He 
 was nothing hut hones. 
 
 During all that time they talked to him: "(^o'lkle, it is we. Come 
 with us." He struck at one who was near him, and they caught his 
 clul) above him. All at oiu-e he started to go with them. He had 
 fought all the ten canoe peopl(\ The canoes of those who had come 
 before had turned into large logs. 
 
 He now embarked with them. After he had gone along for a while 
 with them he struck at the one ne.\t to him with his stone ax. P^ver}" 
 time they caught it al)ove themselves. They came to the town with 
 him. When the townspeople came down to meet him he also tried 
 to tight with them. They stopped him ({uickl}'^ every time. 
 
 When he came into the house they gave him some salmon to eat. 
 He i)ut one piece into the hre. It l)urned, and he put it back [into 
 the dish]. After he had sat there for another space of time he struck 
 at the one who sat next to him, and they quickly stopped him. Dur- 
 ing the whole time they called to him: "Qo'Ikle." He also ke[)t the 
 stone under his anus whenever he sat down. When exening came he 
 was afraid to lie with his wife. He even tried to kill his wife. But 
 the next day he ate in the usual manner. He put a part of all the 
 things he ate into the lire. When it burned, he ate of it. Th«\v [the 
 land otters] were uiialde to get him. 
 
 T\\\t' story, wliicli is aiipuri'iitly Tliii>,'il, j^ives an t'Xct,'lU'iit iilca <>i JlaiWa and 
 Tiinjjiit iiDtioiis rt'<:iuilin^ tliega'gix.it, "wild iiu-ii," am! tiie n-latiniis tliat land ottera 
 were .^upjjosed to bear to them. .See also tlie story of Sniu'rnatural-beinfr-wlio-went-; 
 naked, note 19. 
 
 'Said to be u small mouselike animal always runnin<r al)ont on the rocks. Cliil- 
 dren call them sL<rn, tlie usual term for "land otter." 
 
 ■-<»n this coast the north winds brin<» clear, cold weather, but often liiL'ii seas, 
 while the .southeast wind brin<r^ wet weather. Fine weather to a Haida's mind 
 depends not so much on clear skies as ..n smooth water. 
 
362 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Two Children's Stories 
 
 [Told by my interpretiT, Henry Moody, of Those-boniat-Qa'gials] 
 
 I. " Hal)abab(~ + , l»fi"e is younger brother [or sister] crying." 
 "Give 3U)ur ^"ounger brother the large clam's head (q!ong.osqadja'+) 
 that T put away for him." " Where is younger brother? " " I do not 
 know. I destroyed him (qloiig.osqa'djig.An) as you told me to do."^ 
 
 II. Song-sparrow'^ lived with his grandmother. Whenever his 
 grandmother soaked salmon Grizzly-bear^ stole the soaked salmon. 
 One day Song-sparrow saw Grizzly -bear doing this. He said then to 
 his grandmother: "Grandmother, 1 will kill him." And his grand- 
 mother said to him: " Do not tr}^ mv child; he will swallow you." 
 "That will be all right, grandmother, for 1 shall have a lire drill in 
 his belly." 
 
 He then made a bow and arrows. The people did not like him and 
 his grandmother. By and by, when Grizzly-bear came there again, he 
 shot him. He did not know then what happened to him. And, when 
 he was in his belly, he came to himself. He then thought of his fire 
 drill and made a tire in his ])elly. When it burned it burned through 
 his bell3^ And he killed Grizzly -bear. 
 
 He then brought the news to his grandmother. "Grandmother, I 
 have killed Grizzly -bear." And his grandmother told him that he lied. 
 Then he went again to it and cut some pieces from it. As soon as he 
 showed it to his grandmother his grandmother put on her belt. He 
 and his grandmother began at once to cut it up. 
 
 After thej'^ had taken all into the house he went to the neighboring' 
 town for some live coals. W^hen he came through the doorway they 
 asked him: "What do you come for, Song-sparrow?" And he said: 
 "I come for live coals, skia'ldjigut skfi'ldjigut sketcle'gut."* After he 
 had said this he spat out the blood of a piece of the grizzly bear that 
 he had in his mouth. 
 
 They were surprised at this, and the townspeople ran toward his 
 house. The}^ took away at once all of the grizzl}' bear. As he also ran 
 toward it he said to his grandmother: "Grandmother, keep hold of 
 the biggest piece." And, while he was running, they took all of his 
 meat away. 
 
 After he and his grandmother had cried for a while his grandmother 
 went to sleep. Then, while his grandmother slept, he cut otf his 
 grandmother's vulva. And he put grease and feathers upon the place. 
 He then cooked this. And when it was cooked his grandmother woke 
 up. "Grandmother, get up. I found a small thing in the dirt of the 
 trail where they have been walking. 1 cooked it for you." His grand- 
 mother got up at once and ate it. 
 
swANTON] HAIDA TEXTS AND MYTHS 363 
 
 Then ho took his oraiidmother's uriiiul and wont up to the top of the 
 house with it. And lie used his gnwKhuother's urinal as a drum. He 
 heoan then to sing: "Ila'haha ho'eee, trrandmother ate her cut-oflf 
 \ ulva. In the place [1 putj grease. In the place [I put] feathers." 
 His grandniotluM- then us(hI hard words toward him: ""He was horn 
 at the roots of the salmon-berry l)ushes.-^ He is a wizard. He was 
 l)orn at the roots of the ferns.' llo is a wizard." 
 
 (The following version of the lutlor was obtaine<l by I'rof. Franz Boas] 
 
 Once n[)on a time a boy and his grandmother lived in a hut made of 
 twigs. The boy was always going out to shoot birds. One day he 
 saw a large bear, which he tried to kill with his arrows. Then the 
 bear snuti'ed him in. The old woman waited in vain for her grand- 
 son, and finally thought he had died. The boy was not d(>ad. 
 
 While he was in the bear's stomach, he thought: ''I wish grand- 
 mother's tire drill would come to me!'' It came at once. He made a fire 
 in the l)ear's stomach, which killed him. He then carved the carcass and 
 carried the meat to his grandmother's house, which he filled entirely. 
 The old woman had no fire; therefore she sent her giandson to the 
 town to ask for some fire. Before he left he cut ott' a piece of the 
 meat and took it into his mouth. He then went to the door of one of 
 the houses, lie put down a piece of skin near the fire, chewed the 
 meat which he had taken along, and spit the fat into the fire, so that 
 it blazed up. The poo})le asked him: *' What are you holding in your 
 mouth r* He then showed them the b(>ar"s meat. Then they all went 
 to his grandmother's house, and they received presents of meat and of 
 fat. They distributed almost all of it. 
 
 He then said to his giandmother: "(iather some fuel.'' She did so, 
 and started a tire. Then the old woman fell asleep sitting near the 
 fire. While she was a>leep the bo}' cut off a piece of her \ ulva and 
 put down upon the wound. When she woke the next morning he 
 sent her again to gather fuel; and, while she was awa\', he roasted at 
 the fire the piece that he had cut from her body. When his grand- 
 mother returned he said to her: "I roasted a little of the bear meat 
 for you." She entered, and he gave her her own flesh to eat. As 
 soon as she had eaten it he ran out, singing: "Grandmother ate her 
 own vulval'' 
 
 ' Repeated over ami over to a crying' hal)y. The point is in a play npoii two Haida 
 wordy. 
 
 '' The word used here, Tcla'tclagns<ra-i, is the story name of this sparrow; the coin- 
 nion name i.s tela'tela. See the story of IIe-wiio-was-born-liom-his-mother"s-side, 
 note 5. 
 
 •'The jirizzly l)ear api>ears in this story l)e(ause it was a great bugaboo to children. 
 To (|uiet a crying child they said to it: "The grizzly bear might get alter you." 
 
 'The meaning of these wonls, if they have any, is unknown. 
 Tliese birds always lay their eggs among the salmon-berry bushes anil the ferns. 
 
364 BUREAU OF AMP:R1CAN ethnology [BiiLL.29 
 
 A RAID ON THE TiJNGIT 
 
 [Told l.y Richard of the Middlo-giti'ns] 
 
 Qil'ndawas wasgoino- to make a potlatch in Masset. Sho owned ten 
 slaves. And .she had eight storehouses iji tiie Kaigani oountiy.' She 
 was going to have [her property] biought over from there. 
 
 And she owned a copper phite worth ten slaves. She intended to 
 sell it for that price in the Tsimshian country. The}^ offered her nine 
 slaves and an 8-fathoni canoe. Thereupon she said that she would not 
 part with it because there were not ten slaves. They then returned. 
 And they came to Raven creek.' 
 
 And, after they had sailed from there to House-point^ with a south 
 wind, a strong land breeze came upon them (i. e., a west wind). The}'^ 
 were then carried away. And it carried them to the Kaigani country, 
 where some Tlingit were gathering seaweed. Then the Tlingit invited 
 them in. And they got oft'. After they had given them food they 
 killed them. 
 
 The slaves saw then that they killed those who were on shore, 
 uiul the five who had remained to take care of the canoe put up the 
 sails. And. after they had sailed along for a while, they ran upon a 
 reef and caj)sized there. The canoe, tilled with the property, then 
 sunk. It was a lO-fathom canoe. 
 
 Thinking of this while we were growing up. we grew up to war 
 with the Tlingit.* In the very middle of winter we began to drink 
 medicine, and I'iglit from Qa-itg.a'og.ao," wlu>re we were tishing for 
 black cod, we went to war in two canoes. We camped for the night 
 at Kwaitg.A'nL.'' On the foUowingnight we camped at La-ut-g. A'nL.as.^ 
 On the next day we crossed. 
 
 And, while it was yet daylight, we came in sight of the rocks along- 
 shore. Wo then waited for night. And, when evening came, we went 
 in to land. At daylight we pulled up the canoes. Then we drank 
 there four buckets of salt water. We were thirst}' and ran to the 
 fresh water, and we drank fresh water out of spruce bark sewed 
 together and ran to the sea. ' 
 
 And, keeping a sharp k)okout unobserved by them we saw four 
 people going along in a canoe. And, after they were gone, we drew 
 up our canoes again. There 1 smoked, after which I was dying of 
 thirst. They did not think it well to [)ut fresh water on me then," 
 and they put sea water on me. 
 
 After that we went to look for people. We knew that people 
 lived there. Then we saw smoke far up the iidet. And when 
 evening came we started thither. Just before daybreak the canoes 
 
suANToN] HAIDA TKXTS AXD MYTHS 8fl5 
 
 came in front of it. Thnc were four liouscs there. Below was a 
 long- stretch of steep shore. 
 
 And, wh(Mi we got ofl', A'nkiistA'" whipped the ])(H)ples' souls. 
 Ho tiien tohl us to go up to U)ok at the houses. .Viid two ))ersons 
 went to K)ok, Just as they got there a big dog harked at them. And 
 when they came back A'nkustA performed again. He then ])retended 
 to tie fast the dog's mouth. And lie said: ''Now, friends, go to k)ok 
 at the houses again. Now, aUhough lie sees you, he will not bark." 
 
 I then went with two others to look. Only a mat hung in the door- 
 way. I lay down in the doorwa}'. They were snoring in the house. 
 And, having fiistened my knife upon my hand, I entered. I found l)y 
 feeling that there were only women there. 
 
 And, after we had come to whei-e our people were sitting, I said: 
 "Chiefs that 1 have for ekier l)rothers, strengthen yourselves."' They 
 then divided to enter the house. And they said: ''Huk'' ("Go on")." 
 I let XA'nxaogu'tg.as go ahead, and his younger brother followed me. 
 
 And, when we were about to run in, I looked toward the beach [and 
 saw J that, instead of coming after us, they were preparing to shoot. 
 We started away then in disgust. We got into the canoe. There 
 they asked us why we came down. And we almost came to a (piarrel. 
 
 AN'e then started oti*. And, when we landed among the driftwood, 
 (lana'-i's canoe came up l)ehind us. The}' were going to land after us 
 among the driftwood. He said then: "Come, friends; light a tire 
 here for the sockeyes, which are good to eat." But I scolded them 
 for it,'^ and they got in against their will. 
 
 And they remained there still. And, after the}' had talked for a 
 wliile about parting company- with the other canoe, I said: "My 
 father-in-law is a chief. If those who have been in your company kill 
 peo])le and he receives nothing, you will feel sorry for it. Let us go 
 down the inlet after them." 
 
 AVe then followed theiu down. After we had gone alotig for a while 
 (iana'-i's canoe passed out of the iidet around a point. I then said: 
 "Let us paddle after them. Taddle after. Paddle after. They 
 might meet somebody." 
 
 And, when they had nearly rounded another point, they ])ulled back. 
 Some time after that guns sounded, and they went ashore. Some 
 Tlingit came then in a big canoe". They stood in lines in tiu^ middle. 
 There were a great number of guns in this. We then started out to 
 head them otl'. 
 
 As they jjaddled away from us the.y shot at us twice, u hen some- 
 thing struck me in the head and 1 lost consciousness. I came to myself 
 lying in the canoe. By and by, after I gi-ew stronger and had fasttMied 
 my knife upon my hand, they said to m«^: '*( i.A'nx.oiit was killed." 
 1 then looked at him. He was hanging over into the water. And 1 
 told them not to let him fall in. 
 
366 BrREAF OF AMERTCAN ETHNOLOGY [bull. 29 
 
 The Tlingit then .shouted at us. The}- made a noise on the edges of 
 their canoe: "A'lala a'lala." Upon this Ga'ahi stood up in ours, and 
 he shot the man in the stern, so that he fell into the water. Then we 
 said the same. We, too, said: "A'lala a'lala." When they shot me 
 two })ullets went through the skin of my head. 
 
 And, when SkA'ngwai's father stood up and aimed at the one next to 
 the stern, who was paddling and moving his head as he did so, and 
 shot him, he also fell upon his face in the l)ailing place. We then 
 ag^ain said the same thing. We rapped on the edges of our canoe, 
 saying at the same time: "A'lala." And, when he shot again, another 
 cried out in it. They stood in lines in the middle of the canoe. Others 
 paddled at the sides. They then bade us cease shooting. They 
 motioned us awa}' with their hands. We did then accordingly. The 
 canoe was so large that the people in it could not be counted. 
 
 Then Gana'-i's canoe went quickl}' to it. And, when they got close 
 by, a Tlingit in the middle stood up with a g-un. He pointed at this 
 one and that one among them. Someone in Gana'-i's canoe speared 
 him with a bone spear that had a short handle. He dropped the gun. 
 The Tling-it then quickly sat down. He pulled out the spear. His 
 intestines came out at the same time. He broke it. And, when he 
 started to shove the spear back into the wound, someone in Gana'-i's 
 canoe jumped in to him, and the people in the canoe stood up. 
 
 Then our canoe went thither. And I went to the l)ow and jumped 
 into it. All had long knives. I fell in the stern. And the one I fell 
 near stabbed me. When he struck my shoulder I felt my insides 
 come together [with pain]. Nevertheless I struck him in the side, and 
 his insides fell upon me. After that another one came toward me 
 from the bow. I stab])ed him also in the side. When I struck him 
 again he died. 
 
 After that another came at me. When he tried to stab me I dodged 
 him. And when 1 struck him he g-rew pale. I told Ga'ala, who came 
 behind me, to kill him. A youth having no knife then made with his 
 hands the motion of surrender to me from the bow. And 1 picked 
 him up, and I threw him into our canoe. When another came at me 
 I struck him. It grazed him. He went at once into our canoe. He 
 let himself be enslaved. I made a cut down his back. He was a 
 brave man. People did not pass in front of his town. They were 
 afraid of him. When it was reported that he had let himself be 
 enslaved the Tlingit became boneless [with astonishment]. The}" did 
 not believe it. His name was Yafi. 
 
 After we had fought for a while some one called to me from the 
 middle: "So-and-so's grandfather, they are too much for me." I 
 then ran to him. And they had one of our friends in the bottom of 
 the canoe. A Tlingit whose knife had dropped from him was moving 
 it toward himself with his feet when I struck him. 
 
swANTON] HAIDA TKXTS AND MYTHS 8fi7 
 
 And while 1 was strikiiio- one athT another soiiic one .-houtecl to iiic 
 from the .stern. A 'I lin^it was lyino- iij)()ii otic of oui- youn^ men. 
 And, pushinj^ away his knife. I ciil oil his iK-ad. After that I saw 
 some one who got in out of our caiioc and a Tlingit strike each other 
 at the same time. The Tlingit fell upon his hn^ast. Some time after 
 that he (the Haida) called to me: '" So-and-so's urandfather, they have 
 ])roken my aim." I looked at him. There was a wound in his right 
 arm. They siiot iiim from beneath hides lying near. I did not hear 
 the >ound of the gun. Neither did he hear it. Those who were with 
 us instead [of heli)iug us| stood near looking on. The}' were afraid. 
 
 After we had fought for a while, and had killed nearly all, I ran to 
 the l)ow. The many women, who sat in two places. 1 pushed apart. 
 I pas.sed between them to the bow. Then the one who had concealed 
 himself in the bow rose. When he was about to strike me. I struck 
 him in tlu> side. He at once tried to close with mc. 1 kept striking 
 him. By and by he died. 
 
 And in the stern out of Gana'-i's canoe they struck a certain one. 
 He jumped then into the water and struck the edges of the canoe with 
 his knife. They jumped upon the Tlingit and stabbed him. 
 
 And after I had gone about in the bow for a while I looked toward 
 the stern. They were already pulling in slaves. And when I went 
 thither 1 .saw a woman left. She had been shot in one leg. And I 
 did not take her. One that I had struck acted as if he were crazy. 
 Then I jumj)ed into [our canoe], and, wlien I was about to stab him, 
 he held up his hands to me. I then tied his legs together with a rope, 
 and I tied his hands behind his back. 
 
 The property was captured at once. Into (xana'-i's canoe they took 
 ten severed heads. There were only nine slaves. And after SkA'ng- 
 wai's father had i)rought five heads into ours they found fault. He 
 stopped then. And they took all the property. 
 
 In front of the place whence we had been wrangling a whale swam 
 about with its young one. And we shot at the young one. We 
 killed the j-oung one. We took its oil to Port Simpson'^ to trade. 
 There we bought all kinds of stutl. \N'e carried the things away. 
 And, when the canoes were tilled with pro))erty. some was left behind. 
 
 The wari-iors now got in. And. as they went along, they })egan to 
 sing war .songs. It was hard for me. Two of my youngtn- brothers 
 were killed, and I sang dirterently from them. 
 
 When they were almost out of the inlet .some one shoiit<'d '" Ix.ia'+T, 
 they are pursuing us." Full canoes were behind us. The canoes 
 were close together. They were brave in Sg.a'g'ia's canoe (the nar- 
 rator's). And the ])e()ple in (fana'-i's canoe began to paddl(> away 
 from us. I tlicii stood 111) and 1 slid: ■•('liicf> whom I lia\e for 
 fathers-in-law and my sons-iudaw's nephews, do nt)t tell a bad stor}' 
 
868 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 about US. For tliut we are out here. That is why they will kill us. 
 Before they destroy us we will destroy a whole canoe load of them." 
 
 After we had paddled away for a while in fright I looked back. 
 Instead of my seeing- them they were gone. It was nothing but drift- 
 wood, on the top of which sea gulls sat. 
 
 Then the people of Gana'-i's canoe started a tire in a creek where 
 there were many humpbacks. There the}- roasted humpbacks for us. 
 When we were done eating we went away. We also gave food to the 
 Tlingits. 
 
 We then went to Cape Charcon. [We crossed, and|. while we were 
 going along together, some one ahead of us shouted: "What warriors 
 are those?" Then SkA'ngwai's father said: '"These are Sg.a'gia's war- 
 riors." And they came out from their concealment. They had guns with 
 red outsides (i. e., new ones) and two cartridge boxes apiece. No one 
 could touch me [I was so dirty]. I had on a white shirt, and 1 w'ore a 
 blanket doubled. Where they ate humpbacks I tied cedar bark round 
 the arm of the man that they shot. And the one shot in the head also 
 returned to life. He told us he would not die for some time yet. 
 
 And, when we came round the point, they came down in a crowd 
 opposite us. They had had a Kaisun man living at Masset question us. 
 They gave him the following directions. '"If you recognize them ask 
 them ' Is it you?' and if you do not know" them ask ' What warriors 
 are those?'" That was the way in which he questioned us. They 
 then called ashore from our canoe a Masset man who was born in the 
 same place with a certain one [of themj. We four stayed then in the 
 canoe. But no ono got out of Gana'-i's canoe. 
 
 A man of the Sg.adji'goaJ la'nas'* then stood near them, holding a 
 gun. Two cartridge ))oxes hung from his side. They said he was a 
 brave man. He said: "Tell me, Pebble-town people,'' what did the 
 Tlingit do to the people of your family in former times? When the 
 Tlingit formerly beat them every time wh}- do you do this? I could 
 do something to you for your foolishness. You might be shot to 
 pieces." And, wdien he aimed his gun, he pointed it at us. His name 
 was StAwa't. 
 
 I felt as though 1 had been struck in the face. He had pointed a 
 short gun at me. 1 seized then a long one, and 1 jumped otJ'. I ran 
 to him. I struck him at once with the gun. I struck him in the neck. 
 And when he was about to strike me I got my gun ready for him. 
 "Now, if you strike me, I will shoot you." Two of my friends who 
 were ashore then struck him with their guns. And Natqa'g.on said 
 to him: "This is not the tii'st time [men of his family have done such 
 things], and they are also brave. Why don't you strike back?" 
 
 Then some one said to us: "Cease doing it to him. You have 
 struck him more than enough for his talk." We then stopped, and 
 
8WANTON] HATDA TEXTS AND MYTHS 369 
 
 they took us over to the cjimpinii- place. A part of our peopU' went 
 round the point. Then (nistAniA'lk invited us. And there they 
 pulled in the two canoes. There were a great number there of my 
 fatluM's iu>phews, born in the same town wnth me. They set us then 
 in a line. 
 
 And, after ho had l)euun to (jfive us food, the Masset people went 
 down to the canoes in a crowd. And, when th(\v had nearly reached 
 GUI' slaves, I handed my o-un to SkA'n<^wai"s father. I then ran down. 
 I made fast my knife in my hand. I then pushed them away and 
 anchoi'ed the canoes outside. 
 
 They then bet^an to give us food. And we had on our cartridge 
 boxes. We also kept our guns at our right sides, and we had our 
 knives hanging down in front. At the same time we ate. Then we 
 finished, and they gave us tobacco. 
 
 And in the evening those born with rae and my father's nephews 
 gave me tobacco. Besides, they made me an offer for one of my 
 slaves. The}^ ofiered sixty blankets for him. an unused nuisket. a 
 Avhole suit of clothes, two l)ags of shot, a l)ig canoe, many things of 
 all kinds. I refused them. 
 
 ^^'e remained awake that night. A part of us slept ashore. I was 
 all covered with blood from fighting. Very early on the next day 
 they started in this dii'ection. And, when we were ready to go, 
 SkA'ngwai's father went after some water. He was gone for a long 
 time. While he was still away, Gana'-i's canoe started. The wind 
 was in the north. I then left the people directions what to do al)out 
 him. And we left him. 
 
 The Masset people afterward took him in. They landed him at 
 Rose spit. He walked home from there. And on that day, when it 
 was almost evening, we sailed by in front of Skidegate. The Skide- 
 gate people came out in a crowd to us. We did not stop.'" They 
 stood behind us [watching]. We spent that night at Water-hole.*^ 
 The one in our canoe whom they had wounded was still alive. 
 
 And we started off from there at night. Then- we made a camp tire 
 on the inlet above Tcla'al.'" From there we started very early to 
 Qa itg.a'og.ao. At that time we sang a war song. 
 
 We then went into Qa-itg.a'og.ao, singing songs of victory, llu hu 
 hu hu. When we were going uj) to the houses we landed the slaves. 
 Some of them cari'ied children. After having fought we sang songs 
 of victory for many nights. 
 
 Here is all of this story. 
 
 Thin and the following eight stories and that on page 104 practically constitute one 
 loiiir accnnnt of the Haida wars, or rather raids, which have taken place witliin recent 
 times, except only those related l»y Ahrahaiii of Kloo, which sii(ree<l. The story- 
 teller was an interesting old man who, as will he seen hy the te.xt.-^, hail himself taken 
 part in many of these expeditions ami had lived a life full of ailventure. He hilonged 
 17137— No. 29—05 24 
 
370 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 to the ^liddle-giti'ns (Ya'ku-gitina'-i), a branch of the Pebble-town Giti^ns of the 
 west coast, but, while still a young man, had gone to live with members of his family 
 in Alaska. After that he and his imcle were in the employ of the Hudson Bay Com- 
 pany for a long time, until he finally came back to Skidegate to live. He was 
 acquainted with some myths, but war stories were his "specialty." 
 
 'The Haida name means literally "Strait-country." 
 
 ^See "Story of the House-point families," note 15. 
 
 ^ See the above story. 
 
 * The Haida sentence conveys the idea that they caused themselves to grow up for 
 no other purpose tlian to make this war upon the Tlingit. 
 
 ^ A camping place about halfway between Tc!a'al. and Kaisun. 
 
 "A stream 2 miles north of Telel. 
 
 ■^ Another creek. I do not know the location. 
 
 •* One of the purificatory war regulations was to drink a great deal of salt water and 
 then take fresh water after it, when the whole would be ejected. The same thing 
 waw done at other times. 
 
 ^That is. they tliought that the use of sea water was more in conformity with the 
 regulations. 
 
 1° The shaman. Each war party was provided with one. 
 
 " The war cry raised when rushing upon the enemy, like the Dakota Afihe^. 
 
 '- Because thej^ had not yet met an enemy or taken a slave, and therefore had no 
 right to l)reak the fast regulations. 
 
 '■'The Haida word for this place, Fngilin, looks as though intended for "Englisli." 
 The i^rincipal Hudson Bay Company post of this district was there. 
 
 '* An Eagle family at Masset. It was formerly regarded as one of low rank, but 
 the head of that family is now chief of Masset. 
 
 '^ So called from the name of their old town on Skidegate inlet. This is not a 
 family name, the members of this expedition belonging to the Giti^ns. 
 
 '^The people of Skidegate, when they had an opportunity, were wont to intercei)t 
 West Coast war parties on their return through the channel and take their slaves 
 away from them. 
 
 '' A camping place on Maude island. 
 
 '^'See the story of "Sacred-one-standing-and-moving, Stone-ribs, and Upward," 
 note 31. 
 
swANTON] HAIDA TEXTS AND MYTHS 371 
 
 AVar iuotvvkex the West Coast and Ninsttnts IIaida and the 
 
 GlTl'sDA 
 
 [Told by Richard of the Middlc-gltl'ns] 
 
 Tho Xinstiiits pooplo' came to Kaisiin in four canoos to ask us- to 
 oo to war in thoir company. Wo thou wont alon<!f in four canoos. 
 And, after wo had oono across, we entered LAloTmi.'' Durinjr the night 
 wc went in opposite to a fort. Some people were then camping- in 
 the inlet. We began to shoot at them. There Amai'kuns was killed. 
 Gayi'n.s* was wounded. Qoya'^ was also wounded. He was one of 
 tho bravo men among us. There we took two slaves. 
 
 Wc wont out from there. And those who went in advance came 
 upon some who wer(> sailing along. The sound of two guns was heard. 
 Aftoi'ward an empty canoe drifted away. Thev enslaved two women. 
 And we went thither. And, while we were close to land, rejoicing 
 over tho slaves, some persons came sailing round a point near us, and, 
 when they saw us, they jumped oti". Then some landed ])ohind them. 
 
 1 then prepared myself and got off. And I pui'suod one who was 
 running along near the sea. After 1 had chased him about for a while 
 in the woods he jumped into the ocean. I took from him his yellow 
 cedar blanket with some of his hair. And, when he emerged farther 
 out, he held up his hands before my face. He then swam to me. 
 When he came near me he dove again. And he came to the surface 
 out at sea. I then began to shoot at him. And he swam landward 
 and squeezed himself tight against the face of a cliff. After 1 had 
 shot twice at him there, I stopped. He then climbed up a tree that 
 stood against the face of tho cliff. And. although there was some 
 space between its top and the cliff', he bent it over, got a hold on the 
 face of the cliff, and wont into a hole there. He could not climb 
 thence either down or up. We said one to another that ho would die 
 there. 
 
 We then went away. We next made a tiro and began to give each 
 other food. And after we left we began to tight against tho fort. 
 We could not get away then. We could not got away." But after- 
 ward they got us back [into the canoe]. Anil they shot one who was 
 crawling about on the top of the house so that ho fell down. And 
 after they lay out to sea for a while a man wearing a dancing skirt 
 and cedar-l)ark i-ings dragged down a canoe. A woman also came 
 after liim. Siic vwrno to us and talked to those who wore in Ldo'gwan's 
 cuiio(\ TIk^v 1)1(1 her then to conif cIoxm-. And some called to them 
 to shoot tho man so that ho would fall into tho water. Ldo'gwan 
 refused to allow it and started away from thnn. They thru went off' 
 in fright. We ran out of amnuuiition. Then wo wonl away. 
 
372 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 Wc then .started from Point -djl'dao and, after we had spent four 
 nights upon the open sea, we came to G.A'nxet-kun,' After traveling 
 two nights from there we came to Kaisun. We had reall}^ Ijrought 
 nothing with us from the far country. 
 
 This is the end of the stor}-. 
 
 My interpreter understood that the tribe attacked at this time was, as stated 
 above, a Tsimshian tribe, but he may have been mistaken. In that case it nmst 
 have been some tribe related to the Bellabella. 
 
 ' Or people of G.A'nxet, a point near Cape St. James. These people comprised the 
 Xa^gi-town people. Sand-town people, XAlda^ngats, Sa^ki-qe^ig.awa-i, G.A^nxet- 
 qe^ig.awai, and some minor divisions. 
 
 ^ In Haida the third person jjlural is here used as is often the case where the first 
 pei-son would be used in English. 
 
 * This name is said to be applied to the Bella Coola by the Tsimshian. Perhaps 
 the inlet so called included Milbank sound, Seaforth channel, and Dean inlet. 
 
 * Perhaps this name means "floating." 
 
 "The word seems to mean "precious" or "valuable." 
 ^ The landing party found itself unable to withdraw without great danger. 
 'See the story of "Sacred-one-standing-and-moving, Stone-ribs, and Upward," 
 note 23. 
 
8WANT0N] HAIDA TEXTS AND MYTHS 373 
 
 Raid by the Ninstixts Haida on those of the "West Coast 
 
 [ToM by Richard of the Midrlle-gUl'ns.] 
 
 The Pebble-town i)0()plt> waii-cd with tlio people of Ninstints. Thr 
 East Coast people* were also at war with them. They weiv all at 
 G.et^a'fi." 
 
 From that ])lace the father of QIaol<,'a's went to hunt. Then th(\v 
 saw a war canoe ])ass a plaee named (lia'g.es iN'incr toward the south. 
 It came alono; close to the shore and passed behind an islet. And 
 th(\v did not know those who were in it. 
 
 And when it was far off he started straight out to sea. And, when 
 the rocky shore had nearly passed out of sit^ht, he turned about. At 
 evenin<if they heard the sound of his guns at (J.etga'n. He had seen 
 the enemy. Then they went for two shamans who were there. And 
 tht'y whipped the souls of the enemy. At that time they said that a 
 wliite raven Hew into the inlet. After they had drunk salt water for 
 two nitrhts all the warriors went out to meet the enemy. 
 
 After they had crept along close to the shore for a while they 
 feared to round laiqa'IgAMAs.' So they stopped there. Some of them 
 said that Kaisun could be seen from there. B}' and b}-, however, the}' 
 went thither. They then saw some persons walking on the beach at 
 Kaisun. 
 
 After some time had passed the canoe came in fi'ont of them (thase 
 at Kaisun). They got into it and went seawai'd. In the middle was 
 a shaman whipi)ing the souls of his enemies. Then one [Ninstints 
 man] in it saw a strange sight. '"Look at the cormorant flying about. 
 It has no head." And, when tliey looked at it, its head was lacking. 
 K!adja'-i alone* did not see this. 
 
 After thev had gone on for a while a shot was liriMl at tluMU. At 
 once [the guns shooting] downward icsounded everywhere. It (the 
 canoe) turned bottom up. And as tlu'v came alongside they shot at 
 them. And after they had destroyed them and had turned the canoe 
 over one i)erson was in it. He alone the}' saved. WIkmi th(> first gun 
 sounded, the war chief said: "Sqas, take the gun away. It is not 
 time for that." 
 
 They then went away. Now they sang war songs. And the next 
 day they went to get the heads. They then cut them off and dried 
 them in the sunshine. The shaman who bad whipped the souls of his 
 enemies had his hair bimehed together." He had told them to go back. 
 On the way they (the Ninstints people) saw porteuUi. They heard the 
 
374 BUREAU OF AMERICAN ETHNOLOGY [bill. 29 
 
 sound of drying frames dropping from above. And Tia*^ also called 
 near them. He called, and blood spurted out of his neck. 
 
 This encounter was referred to by others. Hee Memoirs of the American Museum 
 of Natural History, volume v, part 1, page 31. 
 
 ^The usual word applied to the east coast of the Queen Charlotte islands means 
 "The coast where canoes can land easily." 
 
 ^A camping. place about li miles from Tc!r/at. 
 
 ^Probably means "Canoe-going-about." 
 
 *The one who was saved. 
 
 ^A shaman might not touch his hair with his fingers, and in consequence it became 
 long and matted. 
 
 *The supernatural power that presided over slaughter and made his ijresence 
 known at a time when it was about to take place. See Memoirs of the American 
 Museum of Natural History, v, pt. 1, p. 31. 
 
iVANTON] 
 
 HAIDA TEXTS AND MYTHS 375 
 
 FlCillT BKTWKEN TlIK IVAKiANI AM) WeST CoAST IIaIDA 
 
 [Tol.l Ijy Kiclmnl of the >ri(ldle-giti'ns.] 
 
 Tlu^v hiul occupied Thin-fort. There were numy black cod there. 
 Then they saw portents. The l>hick cod, the day after they were 
 l)rou<4-ht in, moved their months. And at one time a headless cormo- 
 rant came thei'e.' Some time after that, they say that [the children] 
 who had a little Hre in a cave below them and were picnickino- there, ran 
 out of it. Some small being with disheveled hair and a yellow-cedar- 
 bai-k blanket over its shoulder came out of the cave. It was Super- 
 natural-slave" who was among them, they say. Its belly was big, they 
 say. Then they feared to play in the cave. 
 
 After that the rotten gills lying about groaned. Another day Tia 
 flew over to the fort from the opposite side. He said "'Tia. tia," and 
 blood spurted out of his neck.' 
 
 One day, while they were away tishing for black cod, they (the 
 enemy) i-ame upon them. These were the Kaigani, Sta'stas, and 
 Middle-town people. Then they shot up at the fort. My grand- 
 mother was born among them. That was why they did not touch her 
 people.-' 
 
 One man then shot from the fort. When his annnunition failed 
 they went up to the fort. They enslaved all of the Pebble-town peo- 
 ple. And, going out to those who were fishing, they destroyed half of 
 them also. Some escaped to Kaisun. 
 
 When the warriors started otf they were told al^out a child of the 
 Middle-giti'ns,* whose cousin was carrying heron her back. Thev 
 would have taken her back, but were afraid. When they had recrossed 
 hei- friends adopted her.-' At the end of the following autunm they 
 brought her back. 
 
 After that they sent word by canoe that they wanted to make peace. 
 They (the West Coast people) then went thither. When they arrived 
 at Tie" no attention was paid to them. x\nd. since their food was 
 gone, they wanted to buy food from one who lived opposite. He was 
 stingy, and they laid hold of him. Although he was a chief they 
 enslaved him. They also fought the people of Tie. And they killed 
 many of them, and those they enslaved were many, 'i'he Pebble- 
 town people made matters even. 
 
 And, after they had talked over where they should have a fort, th(\v 
 made one on the west coast. Two were staying at K liu'stA. After some 
 time had passed the Kaigani people came to make peace. When they 
 stopped in front they began to shoot at them. When they Hed they 
 
376 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 met the two persons' in a canoe. When the}^ were going to enslave 
 them they jumped into the water. And they swam over to an islet. 
 They now fled in terror. 
 
 Some time after that they went to the Kaigani country to tight 
 again. Then they destroyed some people there. They enslaved ten 
 and killed many. And, while they were on the way back, the wind 
 was strong, and they threw some slaves overboard. They did this to 
 four. The Kliu'stA people then came to them. And they took the 
 slaves away from them and split up their canoe. They then started 
 home around by the West Coast shore. They went to Tcla'al." They 
 came to Lagi'nda,^ where people were catching salmon. A single 
 slave was with them. The chief finished sending food through the 
 fire.^« 
 
 ' Compare the preceding story. 
 
 ''A being who appeared to persons that were about to be enslaved. 
 
 ^Since his grandmother belonged to one of these families or to a closely related 
 family they let her people alone. 
 
 *See the story of "A raid on the Tlingit," notes. 
 
 ^That is, members of her family in the Kaigani country. 
 
 "A town on the northwest coast of (iraham island formerly owned by the Sand- 
 town people and later probably by a branch of the Rear-town people. Richai-d pro- 
 nounced the name Tli^x.I. 
 
 'The two persons just referred to as having remained at K!iu^stA. 
 
 "^See the story of "Sacred-one-standing-and-moving, Stone-ribs, and Upward," 
 note 31. 
 
 "A creek on Graham island, running into the channel between it and Moresby. 
 "To the souls of those who had been slain. 
 
HAIDA TKXTS AND MYTH8 377 
 
 Wars uetwekn thk Sttkink and Sitka Ilincit 
 
 [Told tiy Kiclianl ni llic Middle-giti'iis] 
 
 The noplu'W oi" Crks lived at SitUu for the sake of soino woinuii. He 
 wiis killed there. Then jill the Stikine people went to Sitka to light. 
 At that time they had a pitched battle there, and they destroyed many 
 Sitka people. After that the Sitka people also started out to war. 
 
 At that time the eulachon were runnino- into the Stikine. After 
 they had tilled the g-round with holes they went out to get stones, 
 They did not have the right kind of stones there. They had only 
 w hetstones. And, when they came from it, a man passed out by them 
 to get some. His name was Daol.' Then he gave them th<' following 
 prediction: "They will kill me [and my family] when the tide is on 
 the el)b, and 1 shall never come back." 
 
 As soon as the tide was out the}' went out to tight. The warriors 
 came upon him at the i)lace where he was gathering stones. Then 
 they took him into the war chief's canoe. He had left his gun behind. 
 They then made fun of him by telling him to do various things. 
 
 While th(\v were talking to him the warriors (his friends) came into 
 the bay. They asked him then: " One-who-is-always-mentioned, are 
 you still aliver' ""Yes.-" he said. He also asked: "Did you bring 
 niyguii^ Did you l)ring my knifer' ''Yes." "Give them to me." 
 They then got his things to him. 
 
 When he put on his cartridge box some one shouted: •'Ixia'+I," 
 Oiu^-who is-always-mentioned has his weapons in his hands." Then, 
 forgetting himself, he shot. Straightway they all shot. And he also 
 said that h(> pulled out his knife and kejit striking them as he moved 
 forward. They then destroyed the Sitka people. They stal)])ed those 
 who there escaped to the woods. They said that two young fellows 
 then came from watching for their enemies. They took them into 
 Ceks's canoe. 
 
 They then went away. On the next day they collected heads. 
 Some of them got twelve. Others got ten. The heads were drying 
 in the sunshine, looking like clothes drying on a line and bellying in 
 the wind. Then Ceks, having called the people together, told them to 
 sto[) tight ing. He told them that they had destroyed the Sitka people. 
 
 Hy and i)y they let the two youths that they had enslaved go. They 
 then ripped open the seams in a little, old. o-fatlK)m canoe. In it they 
 started otl". They also gave them a small paddle. They thought then 
 that they would drown. In the sununer after that they heaid that 
 they had escaped. 
 
378 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Sonic time afterwtird the Sitka people were coming- to make peace. 
 And they got ready for them. They thought it well to make peace 
 [they saidj. Then Ceks again called the people together, and they 
 agreed to destroy them. They then talked over how they should pre- 
 serve themselves from injury. 
 
 By and b}^ the Sitka people came in many canoes. After they had 
 danced for a while in front of the town they came ashore, and the 
 dancers entered the house and danced there. Then property was given 
 to them. They gave them four or two slaves apiece as blood monej^. 
 After that they also danced in Ceks's house. When nearl}- all were 
 in the}^ shut the door, and they killed those outside and threw their 
 bodies over the clitf in front. 
 
 After they had killed all of those they crowded against each other 
 near the door. They then quietly pulled out one after another, stabbed 
 each one, and threw out the bodies. At that time a woman looked in 
 through the smoke hole. She held a knife. She made the motion of 
 cutting off heads. She said that they were going to destroy them. 
 Those who were dancing paid no attention to her. After the}' had 
 killed on for a while they began to discover it for themselves. But 
 still they kept dancing. Although only ten were left they kept dancing. 
 Presently the}' killed all. Six that they saved they let go home. 
 
 Some time afterward they began to visit back and forth. Once a 
 great many went to [Sitka], and Qala'x^ paid a great sum to the Rus- 
 sians. Then many canoes came there and, when all the Stikine peo- 
 ple were inside the stockade, Qala'x began to fight them. And they 
 destroyed the Stikine people. 
 
 Some time after that they became good to each other. They began 
 visiting back and forth again. Then ten canoes came to the Stikine, 
 and Yaqoa'n began to kill them. And they destroyed all of them. 
 At that time they stopped visiting each other. 
 
 Some time after that Qala'x's nephew was in love with the daughter 
 of a Russian. For that the Russians killed him. They then killed the 
 Russian's son. They said that the Russians were going to fight them 
 with Qala'x, and they fortified themselves. They built the walls out 
 of big cedars. And they built the houses inside. They put flat rocks 
 along the fronts and sides of the houses.* And, after they had lived 
 there for a while, the Iron people'^ came in a vessel to destroy them. 
 After they had shot at them ten times they called for Qala'x. When 
 he answered they shot at him still more. 
 
 After they had done this for a while they came off' to fight them in 
 three boats. All had guns with bayonets. They came on land at once. 
 And, after they had prepared for them in the house, they went out. 
 They then shot at them. While the Russians were shooting by com- 
 mand they shot into them. They also threw out their cartridges 
 quickly and shot again. After they had done this for some time they 
 
swANTON] HAIDA TEXTS AND MYTHS 379 
 
 destroyed the Kiissian.s, Only those who had charge of the boats crot 
 to the ship. Then the warship sailed away. [Meanwhile] they 
 strengthened the fort. 
 
 After two months had passed they came to fight them with two war- 
 ships. They then shot at them from both sides. At that time they 
 called to him: "Qula'x, are you still alive?'' "Yes; I am not afraid of 
 tlie cannon you use against me." The cannon sounded then still more. 
 
 After some time had passed they went to get him. They then fought 
 again with the Russians. They also destroyed those. At that time 
 they took guns, coats, hats, and swords. After some time had passed, 
 they (the Russians) brought property over to the winners. "Qala'x, 
 are you yet alive T' "Yes; I am still alive. 1 won. Now it is all 
 right for you to kill me.'" When he said this, they raised the Hags. 
 They then gave him clothing, food, rum, and ammunition. They let 
 him win. Many of the Russians were killed. 
 
 -My informant heard this story from an old Tlingit from the Stikine. It is of pecul- 
 iar interest as containing a native account of the struggle between Baranof and the 
 Indians at Sitka. It differs from the Russian account, however, in Su many jiarticuiars 
 that it is evident that few real facts are preserved. 
 
 ' The Tlingit equivalent of DF1.\, "sand-hill crane". 
 ^ An exclamation indicating extreme terror. 
 ^The chief at Sitka. He was really named Katlian. 
 * Rocks were tilled in between two walls of timber. 
 ^ That is, the white people; in this case, the Russians. 
 
380 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 Fights between the TowN-OF-Tc!A'A£;-GiTi'NS and the Midi;le- 
 
 giti'ns 
 
 [Told by Richard of the Middle-giti'ns] 
 
 When I was still youn^ 1 knew how to handle a gun. The}' went 
 then to Dadag.e'ni/ The Town-of-TcIa'al people'^ fought together 
 there. They fought while they were drinking whisky,* At that 
 time G.Ala'-i's nose was bitten off. Then they began to fight. They 
 shot at each other all night, and they killed a great many there, 
 
 vSonie time after that another tight broke out. The grandfather 
 of NAn-gut-tei'ng,a* then owned two slaves. He went thither with 
 them and a gun. Although we tried to stop them, they then went 
 thither. They then fought there with them. They took the ramrod 
 from one of the slaves who then held NAu-gut-tci'ng.a's gun. They 
 went then to ask for it. He held it for payment he said. At that 
 time they did not make a disturbance about it. 
 
 Some time afterward a vessel of the Iron people' came there. 
 NAn-gut-tci'ng.a then went out to it. While he was awa}- Sitting- 
 chieftainess went to Brave-in-his-belly " to get the ramrod. And they 
 who were there pushed her down. Then NAfi-gut-tci'ng.a came ashore. 
 The Iron people had given him all kinds of food. He brought a lot 
 away. There was a great quantity' of all sorts of things. 
 
 They did not say a word to NAn-gut-tci'ng.a. After they got through 
 eating 1 told him. But he laughed. He called Gax.I'Mia-i (one of his 
 slaves) and told him to go out and make an announcement. Then 
 Brave-in his-belly also sent out to make an announcement. And after 
 that tiiey killed four slaves belonging to him. ' And Brave-in-his-belly 
 owned one slave. He killed him. 
 
 On the following day they gave him (NAii-gut-tci'ng.a) a great 
 amount of property — ten slaves, three hundred blankets, five big 
 canoes, a great quantity of property. At that time he summoned the 
 people. Slaves and property were given to the Middle-town people,* 
 Earth-eaters,''' Dogfish-house people,'" People -of -the- house -where- 
 they-always-have-plentj^-to-eat, '" Raven-house people, '" People-of- 
 the-house-that-went-awa}^ -discouraged.'" The}^ gave one [slave] to 
 Unable-to-do an3^thing." They gave one to Qolgi'f They gave 
 one to Far-away,'' to Qota'n," to Nasta'o," to Tclix.i'." After that 
 they gave to all the house chiefs. 
 
 On the day after that they sent for NAfi-gut-tci'ng.a, and on that 
 day they twice called us in. After several families had called us in 
 the Earth-eaters mvited us. They had bee i giving us food for a 
 while, when a noise arose in the direction of a canoe that they had 
 
SWANTON] HA IDA TKXTS AND MYTHS 381 
 
 jifivcn US. As soon as some oiu' said that the Town-of-TcIfi'al pooplo 
 had hrokcMi it up tho Earth-cators wout thither. They told us then 
 that wf had better not 1^:0 out. We all had jiuus. They told us not 
 to iio out. Hut still we stood toju'ether anioii»i- theiu. 
 
 Then the Town or-TcIa'al i)eople stood in lines around the e(l<ies of 
 tlu' i-aiioe, holdini;- their »,nMis ready. After they had (piarreled for a 
 whih' NAfi-trut-tci'ug.a came out, and a hoy of the Town-of-TcIa'ai 
 j)eople siiot at him. I, too. at once shot one. They then shot into the 
 Town-of-Telfi'al people. The dead hodies lay far apart on the ground. 
 Si)ine sat up. Some tried to scjuirm up from their buttocks [having 
 been shot in the le.us|. Four dead bodies belonjred to the Karth-eaters. 
 Two others they wounded. 
 
 They at onee began again to shoot each other, ^hiny uioie of the 
 Town-of-TcIa'al people were Killed. After they had given us food for 
 a while they took us over to NAn-gut-tci'ng.a's house. When they got 
 us ill the sound of fighting ceased. 
 
 .Vfter that they also shot into our house. The house had three 
 .stockades. Not a single bullet reached the house. They shot at us 
 from around the house while we ate. Early in the next day NAn-gut-- 
 tci'ng.a called four families. And while they ate in the house the 
 Town-of-Tc!a'ai people again began to shoot at the house. And after 
 they had done this for a while we went down with our guns into a 
 trench extending toward the beach. And, while the Town-of-TcIa'ai 
 people were shooting into the house from near l)y, we in turn shot at 
 them. We killed two. And afterward we ran in through the door- 
 way, one after another. We told of those we had killed. Then the 
 Towu-of-1VIa'al people went away. 
 
 .Vnd when they were done eating, he gave tiiem all coats and good 
 clothing. P]arly in the next day he called the Earth-eaters. Then 
 they again shot at the house. They did not reach the inside. These 
 also went away. 
 
 After that they began to shoot at our house. After they had shot 
 at our house for four nights NAfi-gut-tci'ng.a told us to get up very 
 early. And, after we were done eating, he had us wash our faces. He 
 gave us tallow^, and, when we had put it on our faces,'- we painted 
 them. lie then emptied out a big box of clothing. And as soon as we 
 had litted ourselves we put it on. After that he emptied out black hand- 
 kerchiefs. We tied them around our heads. lie was a great chief. 
 
 After that we sang a song. At'ttT we had sung foui- times we went 
 out to tight. We then began shooting at the four houses of the 
 Town-of-TcIa'al people while the Town-of-TcIa'al people drew up 
 around us from the woods. And, after we had shot at each other 
 for a while, my gun became hot, and I put it into the water. 
 
 NAfi-gut-tci'ng.a stood on the top of his house all of this time, lie 
 held a large horn in his hand through which he tiUked to us. We 
 
382 BUKEAU OF AMERICAN ETHNOLOGY [bull.29j 
 
 then waved something white that he could see. He knew by that that 
 not one of us had been killed. 
 
 After we had fought for a while, and when the sun was almost set, 
 the Middle-town people and the Earth-eaters came to fight. They 
 broke through the man}' Town-of-Te!a'al people who were around 
 us. They told us then to go home, and we went home. But they 
 fought in our places. 
 
 When I came in they said that my breeches were bloody. I then 
 felt there. The back part of my thigh was torn. I at once became faint. 
 
 Early in the next day they shot at us again. And, after they had 
 shot at us for five nights, NAu-gut-tci'ng.a told us to begin fighting 
 again. When we first fought many of the Town-of-TcIfi'al people 
 were killed. There were also many wounded. And, after we had 
 fought for a while, and evening was come, the Middle-town people 
 and the Earth-eaters came and helped us. They let us go home. But 
 they had a pitched battle in our places. Some time after dark they 
 stopped shooting. 
 
 They shot intermittently at our house for more than a month after- 
 ward. The}' began shooting at our house just before daylight. One 
 day we did not hear a gun go off. Then someone knocked at the door. 
 "Open the door for me." That was Djig.e'g.as. '"The Town-of- 
 Tclji'al people are gone." They went awa}' very early. 
 
 On the day following NAn-gut-tci'ng.a gave propert}' to the PJarth- 
 eaters. He gave them eight slaves, as blood payment for the four 
 persons that had been killed, and three hundred and twenty blankets. 
 Because Qolgi't was very sorry on account of his canoe he gave him 
 a young slave. He was very glad to have him. And he also had his 
 canoe repaired. The day after he called them [to a feast]. 
 
 After that they again came to fight with us. Then the Town-of- 
 Tc! a'al people shot at us for two nights. After the}^ had acted toward 
 us in this way for three months a ship of the Iron people came. Nau- 
 gut-tci'ng.a then told the Iron people about himself. Then they left 
 us all kinds of ammunition. 
 
 After fifteen nights were passed the}' came after NAn-gut-tci'ng.a. 
 And then, too, the Town-of-TcIa'al people came to fight with us. 
 After they had shot at us for two nights the}^ went away again. They 
 (the Iron people) then took NAii-gut-tci'ng.a with them. His heart 
 was not strong enough to go without me. So they took me as well. 
 
 We then started off". Some time afterward we came to Nass inlet. 
 Two vessels lay there. Then they started to settle there. They put 
 a stockade around the house, and the Nass people brought in cedar 
 bark. They paid a blanket for the bark of two cedars to be used as 
 roofing.'^ When the house was completed they finished the warehouse. 
 
 They began at once to buy furs. AH sorts of people brought furs 
 there to sell to them. During the whole time what was dropped upon 
 
8WANTON] HAIDA TEXTS AND MYTHS 383 
 
 the oroiiiid from tlie tobacrt) that they sold 1 i)ut up into a sack. 
 When my father came from Massct 1 j^ave it to him. And \An-jj;iit- 
 tci'iig.a gave him many hhiiikets from the trading house. My father 
 gave him a canoe. In it they went to the head of Xass iidet with 
 property to tra(h\ At the end of ten inghts tiie lo-fathoui canoe was 
 full of furs. 
 
 At that time NAn-gut-tci'ng.a threw chips into the water and shot 
 at tJKMu. One youth then wanted tlie gun very nuich. And he asked 
 iiow much it cost. Tliey told him then that they would let him have 
 it if he piled up furs to the luuzzle as it .stood on end. They then 
 stood the gun on end, and they piled up beaver skins alongside it. And, 
 wluMi tlu\v reached the muzzle of the gun, they pressed them down. 
 And when [the pilej got lower they piled on more. By and In', when it 
 got even with the end, they stopped. And he also bought a longer 
 one. And he gave six land-otter skins for the ammunition. He also 
 gav<> six land-otter skins for a Img of bullets. 
 
 They then went away. After five nights were passed they returned. 
 After they had lived there three years it was found to be too cold, 
 and they removed to Port Simpson. There also 1 lived with them 
 seven years. NAu-gut-tci'ng.a lived at the house of the Iron people. 
 After that he lived there all the time. 
 
 Here is all of this. 
 
 This story <,'ives us an idea of what intestine conllicts were like among people on 
 this part of the Northwest coast. Strife having arisen between the TcIa'aM:Vna« and 
 Ya'ku-qe'ig.awa-i, or Ya'ku-gitina'-i, to which latter family my informant himself 
 Itelonged. The Raven families among the Kaigani joined the weaker, and apparently 
 the aggrieved, party. The feud was not ended, however, nntil the chief of the Ya'ku- 
 (le'ig.awa-i went away to live with the white people. 
 
 ' This must have been a camping place, as I have never heard of a regular town 
 that was so called. 
 
 -'A prominent Kaglc lamily among the Kaigani. They were named from their old 
 town of Tc!a'at on North island. After the emigration to Alaska they owned the 
 town of Ilowkan. 
 
 •'In Haida spoken of as rum ("lam"). 
 
 Mlis full name was N.\n-gut-sa''ni..ans tci'ng.a, "One-upon-whom-thorc-is-day- 
 light," but it is usually given in a shortened form as N.vn-gnt-tci'ng.a, and, since 
 this is nuuh less awkward, I have retained it throughout the story. 
 
 *See the story of '' Wars lietween the Stikine and Sitka Tlingit," note 5. 
 
 '"'A chief, and probably head chief, of the Town-of-TcIa'at people. 
 
 'To put his rival, wiio had not so many, to shame. 
 
 ''See story of the Food-giving-town people, note 8. 
 
 ®See the above story, note S. 
 
 '"The four subdivisions of the Middle-town people. 
 
 " Kvidently, the respective chiefs. At any rate, Qolgi't was ihief of the luuth- 
 eaters. His name was also supposed to be that of a shaman among the Land-otter 
 people. Far-away (i.djifi ) is the same name as that which is ai>pbed to the Kwakiutl 
 and their neighbors. 
 
 '^Tallow or grea.>^e was ]iut on before the face i)aintings were applie(b 
 
 ^^So 1 understand this sentence. It is so alibreviated as to be obscure. 
 
384 BUREAU OF AMERICAN ETHNOLOGY [bill. 29 
 
 FlCiHTS BETWEEN THE TsiMSHIAN AND HaIDA AND AMONG THE 
 NORTHERN HaIDA 
 
 [Told by Richard of the Middle-giti'iis.] 
 
 The Skideoatc people went once to trade at Port Simpson^ in sixty 
 canoes. Tiie Pebble-town people" also went there. And they traded 
 with dry halibut. They lived outside. There a Tsimshian, who was 
 with a white man, came to them. Sticks were given around to them 
 (the Haida). And afterward he took the sticks back again. The}^ 
 planned to destroy them during the winter. That was why they 
 counted them. 
 
 A woman of the Giti'ns''-servants'' named Bulilehead* sold dry 
 halibut to the wife of Lgiax.'' She said it was too small and she 
 wanted to exchange it for more. Pufflehead then refused to give her 
 more in exchange. And they threw the dry halibut at Bufflehead. 
 She then threw the dry halibut in the face of Lgiiix's daughter, and 
 she went home crying. 
 
 Some one shouted, and I went out. They were throwing stones at 
 each other. The}' gave each other a thorough stoning. By and by 
 they stopped. And some time afterward a gun went off. Some one 
 .shouted: "They killed so-and-so." Some time after that another gun 
 went off. Another was shot. Then it stopped for a while. When 
 evening came they began to shoot at us. All through the night they 
 shot at the Skidegate people. During all that time they shouted out 
 [the name of the person shot]. 1 was then without a gun, and 1 bor- 
 rowed one. I held it and two cartridge boxes. They shot at the sail 
 houses on the l)each in which we li\ed. There was nothing behind 
 which we could shelter ourselves. Then 1 dug a hole for myself in 
 the sand and lay in it. 
 
 1 then shot at some one who lay behind a log and was shooting, back 
 from the sea. I shot off his hat. When I shot at him again I shot his 
 gun away from him. He then ran away. 
 
 A hill lay behind us, from which they were shooting at us. 1 also 
 began to shoot at those. They also ran away. After they had shot 
 at us for five nights they stopped for a while. 
 
 Then the Tsimshian came to dance. They wanted to make peace 
 because we had killed Lgiiix's nephew. We also enslaved two women 
 who were walking seaward from the town. By and ])y they started 
 to dance. We then gave them some property. After this had gone 
 on for a while they made the following arrangements. The}- said that 
 
swASToN] HAIDA TEXTS AND MYTHS 3H5 
 
 we iiiii'lit o() with tliciii to Lii(|I;il:Vm. And we said that we would 
 jiivi' thoin nK)r(' propcity. ^^'(• thought then that it was ail ii<iht. 
 and wo W(>nt to our canoes. \\'liil(' a part of the j)rovisions lay on 
 shore the Tsimshian took the ])rovisi()ns. W'e then o-ot into our canoes. 
 1 pushed my canoe oti" with the many which wci-e there. Wheii the 
 canoes j^ot away two riMnained. 1 then ran toward the fort at Port 
 Simpson." There was yet a ciowd of Skidei;ate p«M)pl(> thcMV. And, 
 while I stood there, two canoes with the dancers' in them were still 
 there. Then the Tsimshian pursued. The}' shot into the canoes, 
 pulled themselves dose alongside, and in a short time they drifted 
 along empty. Then, when the two that were there started oft', I ran 
 down from in front of Port Simpson house. 1 jumped into the stern. 
 TluMi the two dancers' [in their canoes] paddled backward. I took a 
 gun and shot them both. At that time 1 scared them. Those who 
 tirst went off took their propeity. A soutii wind was blowing. 
 Canoes drifted off empty. 
 
 They then shot much at us from Lacjlalfi'm. There was no gun in 
 my cano(\ After that the}' again shot at us. We then fled. During 
 all that rime the Tsimshian pursued us. That was a great disaster, 
 though the story of it sounds well (Miough. They pursued us fai" out 
 to sea. I was in my wife's canoe. 
 
 When they got far out at sea they returned. They enslaved very 
 many of the Skidegate people. 
 
 Then the}' (the Skidegate people) landed at Llg.a'odana-i."* At that 
 time a heavy rain set in. They called it '•The-rain-upon-the-skins-of- 
 dead-bodies." And. when daylight came, I built a big tire. Then the 
 wounded sat around the tire. On the following day, when we started 
 oil. a man of Those-born-at-House-point'' was angry, because, he said, 
 we went off' tirst. Then he and I were going to shoot eai'h other. 
 They held us a]xirt. And they went away. 
 
 And on the next day they stood crying in front of i.Ig.a'odanai. 
 The Pebl)l(^-town ])eople did not cry, however, Ijecause all of them 
 escaped. Fifty canoe loads were destroyed. The weather was tiad. 
 And. while they lay there, the one who had (piarreled with me came to 
 me and i)iilled up his canoe alongside of ours. lie then madt' peace 
 with iiie. lie gave me whisky. .\nd, after we had sent food through 
 the iii-e to tlio>e who had lieeii uiialiie to escajx', we spent the night 
 in our canoes. \\'e remained .aw ake. We were afraid. We thought 
 that they might pursue us again. 
 
 And when day broke we went awa} . Aliout noon they sailed over 
 to Skidegate. They laid the blame on Buftiehead. who had escaped. 
 They then asked her for propei'ty. Her husband was named Lu'g.ot.*" 
 Then they began to give away property . He was about to make a pot- 
 latch. His house ])ole lay there for good. He gave the town all of 
 his property. 
 
 I7i:;7— Nu. :.".)— u.") l'5 
 
380 HFRKAU OF AMP:RirAN ETHN<>L()GY [bull. 29 
 
 Some time afterward (iudicia'yiiiao's father eanie back. They had 
 l)een unable to get away from Port Simpson house, whence the}^ came. 
 Before he could ask for blood money the Giti'ns's-servants came there, 
 with })a<ldles on their shoulders. They said that they had come to go 
 to war for him. 
 
 Some time afterward a great many Masset people went to trade. 
 They came to the (xyinxAngl'g" family. They say that there were 
 sixty canoes. After they liad been there for a while they started off. 
 And, after they had traded, a Tsimshian shot at the canoes. The bul- 
 let then struck the canoe of a man of the Point-town famil}' ^^ named 
 X.A'na. 
 
 His son then seized a gun and shot into a crowd standing on shore. 
 And he shot one down. They at once shot after them. They imme- 
 diately started off". The Tsimshian chased them. They made them 
 upset by shooting. They also destroyed them. They took them also 
 for slaves. They also enslaved many of the Rotten-house people.''* 
 
 At that time they destroyed a canoe at Laxane'st ^* out of which two 
 men and a woman escaped. Many nights afterward, when some per- 
 sons came there for wood, they got away in their canoes. And in 
 them they came across. They were saved. 
 
 Those in Port Simpson house who could not escape were afterward 
 presented with a canoe by the Iron people,*" who let them esca[)e. 
 Those also got home. Then, too, it was not a good time. 
 
 Gitqona'-i\s father went to Masset, and five families *'' banded together 
 and l)egan to drink sea water. During the whole time they practiced 
 how they would tight. A cartridge box then caught tire, and a man 
 was burned. 
 
 After they had drunk sea water for six nights they set out to war 
 in ten canoes. And, when they reached the mainland, some stopped at 
 Q!ado'.'' After they had looked for enemies on the opposite side as 
 well, [they saw] two canoes go out from Siwa'lins '^ after salmon. 
 
 They then quickly pulled toward them. They shot the man in the 
 stern, so that he fell over into the water, after which they closed with 
 the canoes. When they ran into them to tight they upset them. 
 They then even struck them in the sea. Gi'tg.ax.i'lina killed three 
 people at that time. The Tsimshian had killed his wife, of whom he 
 was very fond. Four persons were in the canoe. They also destroyed 
 two canoe loads which were farther oft'. 
 
 After they had watched for a while longer [they saw] three more 
 canoes sailing along. They killed all the people in those. They took 
 the heads of them all. After they had watched for some time longer 
 two canoes came with sockeyes. They went out also to those people 
 and killed them. On that day they destroyed seven canoes. On that 
 day they killed twenty-eight people. They enslaved one brave man 
 of the Tsimshian. 
 
SWANT..N] HAIDA TEXTS AND MYTHS 8.S7 
 
 Tlic Miissct ])('()|)l(' were tlu'ii li:i|)|)\ . I'licy went otl' sinj^iiii:' soiio's 
 of victory. And they ("imc to MjoscI siiioitij:^ soiitrs of victory, for 
 tlicy had made accoiiiiN c\ en. I'mt t lie Skidc^-atc i^'oplc did not conic 
 
 out C\(M1. 
 
 Hilt (it'tcMix.T'lirm's canoe was iintinishcd. ^^'llcn \w had linislicd 
 it lie l>i-ou<ilit ovor to his brothcM's-in-hiw at (rAsji'n''' the news that 
 thcii- sister had been kiHiMl. His l)rother.s-in-hi\v helonjjicd to the 
 Sand-town ))(M)pU'.''" When he came they, too, raised their canoes. 
 He also went with them. 'Vhv Sand-town peoph^ went in four canoes. 
 
 I'hey then l)eo-an to watch TcIidAh|Ieda'-i.^' After they had watched 
 for a while four Tsimshian canoes came there. They then shot at 
 them. Tiiev madi^ them upset, and they enslaved six women. They 
 killed many men. There Gi't«f.ax.T'lina got some slaves. He gave 
 them to his hrothers-in-law. Afterward they went home happy. 
 Tliey sang songs of victory as they came to CxAsa'n. 
 
 Three days later news came to (xAsa'n that one of the Yii'dAs '' had 
 been killed at Howkan."'' The Yii'dAs then went to Howd^an to tight, 
 !ind killed si.x people there. And afterward the Town-of-TcIa'al people 
 also went to tight at GAsa'n. There they also killed many of the 
 "^'a'dAs. They then began to war upon each other. In all that time 
 many were killed on both sides. 
 
 Some time afterward some of the Town-of-TcIa'al'* people went to 
 visit one of their fri(Mids wdio had married in Masset. After they 
 had stayed tlieie for a while and were on the way home many of them 
 upset. A chief named Voice-at-evening was drowned. In the winter 
 his ne])hews went for his grave post. When it w'as almost finished 
 the Ya'dAs came there to tight and killed five of the Town-of-TcIa'at 
 people. The grave post lay there for good. 
 
 They at once began fighting again. Wherever they met they killed 
 one another. They killed each other during many years. They did 
 not make peace with one another. Some are still bad to one another. 
 
 Some time afterward news came that one of the Sqoa'ladas'-'' had 
 killed one of the Cod-people"'"' at Kliil'stA." He was a great chief, 
 lie had a house hole at TU'g.An."" His nephews then killed a shaman, 
 Tcla'nfit, belonging to the Sa'gua-la'nas. '" They shot ten l)ullets into 
 him. He was town chief. He owned the town of (^aiI. After they 
 had shot him and had walked around him for a while one of his l)imch(»s 
 of matted hair, which was lying on the ground, rose uj) and lay over 
 his head. It went on in that way until all came to lie o\-er his head. 
 
 When the Sijofi'ladas on the west coast heai'd that they had killed 
 (ntku'^'" they also went to war. They killed many of [Iw ( '..d people. 
 Th(\v also enslaved one of tlieiii. 
 
 Aftei- that one of the Sg.adjrgua al la'na> ' in Ma>set. named 
 Kiltclan. invited the people. .Vnd he had a dance. He pulled out ten 
 slaves that he owned in a string [holding each other's handsj. After 
 
888 BliRHlAU OF AMERICAN ETHNOLOGY [bi'i.i.29 
 
 thev liad tiikeii homo food one of the Middle-jt^itt'iis'*'^ named fjne'kli, 
 nhot one of the Cod-peoph^ in the arm from between the hou.ses. Upon 
 this his two younger brothers acted as if they were drunk. They 
 killed there a chief, Ga'la. He })elonged to the Ya'^un-gitina'-i.^-' 
 He did not die at once. He died afterward. His entire family shot 
 at once at tlie house of the Cod-people. They killed two persons. 
 
 For ten days and niohts they fought in the town. No one had a tire. 
 No one had water. When the chiefs' wives, thinking that they would 
 not touch them, went for water the Ya'gun-gitina'-i smashed their 
 buckets with stones, and the}- returned. At the end of ten days the 
 Ya'gun-gitina'-i suggested making peace. They then stopped shooting 
 at the house. 
 
 B}^ and by an old man, their uncle, came behind the town singing 
 catastrophe songs. He belonged to the Cod-people. After he had 
 sung for a while he made a good speech: "Chiefs, my brothers in- 
 law, the war trail and the feather trail came out together at Na-i i'n- 
 djawa in the middle of the town. 1 went up by the war trail. 1 came 
 out upon the feather trail. 'What town is this^ What town is this?' 
 'Chief, ni}" son, this is the town of Ga'la, your father. You started 
 up on the war trail which comes out in the middle of your father's 
 town. You fathers were troubled''^ about you. You came out upon 
 the feather trail." He also spake so: ''Is it m}- father's town? Is it 
 indeed my father's town? [I thought it was] some other."''' 
 
 They then started to dance. After they had been for two days in 
 the woods, they were called toward the house. They came then and 
 stood in a line in front of the house. They had their guns ready. 
 Presently the Ya'gun-gitina'-i stood in lines opposite. The}^ struck 
 each other with their guns. They struck each other with their knives. 
 
 By and b}" the Cod-people picked up two chiefs [of the Ya'gun- 
 gttina'-ij.'"' There was a great crowd of people. They picked them 
 up and laid thenj upon a bed of feathers in the rear part of the house. 
 Then two slaves were tendered as blood money to Those- born-at- 
 Ya'gun." And they refused them. They afterward tendered them 
 two more. Those they refused also. 
 
 Then Tclfi'nut said: "'Do J ask four slaves of you? My uncle is 
 worth ten slaves and four hundred ])lankets. I will not dance." There 
 were many in the house. They did not pay any attention to the bad 
 words that he gave them.''** 
 
 By and ))y the Middlc-gitT'iis began rap[)ing on the front of the 
 house. The}' presently went in and got the dancers. The}' took them 
 up. They then brought them into the house of the Middle-giti'ns 
 because they had started the trouble.^''' They brought these in [to give 
 to them property]. They (the Middle-giti'ns) gave them the" four 
 slaves. They also gave them a; great (piantity of property. The}' (the 
 Ya'gun-gitina'-i) began to dance in the house at once. 
 
SWANTON] HAIDA TEXTS AND MYTHS 389 
 
 At that tiinr the (iili'iis'" ulso uaxc projxMty to tlx-ni. Il i-cadicd 
 Ik'VoihI their rxpcctatioris. Alter they had (lanced I'or Idiii- nijihts 
 the ( '()(l-|)e(i|)h' came and unt iheni. Thex also oa\e 1 helii six slaves 
 as hlood money. And thev washed 1 heir lace> and heuan to dance. 
 Then the Skit^'.a'oiiao." Middle-oiti'ns, and Cod-people oavc them 
 more })ropeity. They i^ave them seven hundred hIanUets. 
 
 Tiien Tcla'nut inarrie'd his imclo's wife, and they made him take his 
 uncle's place. And. when he U(>pt stiiyinj*- away fi'om his w ile. th(> 
 Middle-eiti'ns talk.'d roughly to him. After they had spoken to him 
 for a while they told him to lea\'e the house. 
 
 But on the next day his wife had him call in hi> friends, lie called 
 in all of the Katies. Aftei' he luul ^iven them all kinds of food, and 
 e\('nine- was come, they left him. On tho next day he called in the 
 Ivavens. Aftei- he had \'od them for a while it was eveninc;', and they 
 went home. On the day after that he aiiain called in the Eaeles. 
 After those had oone iiome he aj>ain called in tho Ravens. When 
 eiehty boxes of u-rease and berries had been u.sed u\) he invited the 
 Eaijles to ten more, and they assiened w Idle in the house the work on 
 his uncle's j>-rave post.*' 
 
 They went to get it. After they had been four days away they 
 came home. My father carved the grave post at once. It was tin- 
 ished. lie then laisiMl it, and the potlateh was over. He gave away 
 foui- hundred blaid<ets, and slaves with them. They gave my father 
 slaves and twenty blaidvets for carving the grave post. 
 
 After that 'IVIa'niit cpiarreled with his younger l)rother. He asked 
 him then why he had not evened accounts at th(» tinu^ when th(\v killed 
 his uncle. And his younger brother made him ashamed. On that 
 night he shot one of the Ood-people thi'ough the smoke liole. Again 
 they shot each other. After two days had passed they stoi)ped light- 
 ing. And they gave a lot of property for |the one killed]. They 
 made them feel good then. 
 
 ' The word us^ed here, La(|!alri'in, is |>n>|>('rly ainilicil {<> tlie t()ii<rii<' "f laixl niii- 
 niiij; oat to the iiiodern Indian town. 
 
 ■^ Meivnin<; the people of all the faniilii's of Tela'at. 
 
 ■'See "Story of the lMi(.d-j;iviiii,'-t.>\vii people," note 27. 
 
 *T\w Huffel duck (("liaritonetta uibeola, l.innien.^j). 
 
 ^ The heail chief at l*ort Simpson. 
 
 '■'The Hudson liay ("ouipany's stockaded inclosure. 
 
 ' Those who had come to j)roeure blood eoni|)ensation for Lgiiix's nephew. 
 
 "Tiie last camping i>Iace before heading for the Ciueen Charlotte islamls. 
 
 "See "Story of the Ilouse-jioint families," notes. 
 
 '"This was one of the names of the chief of the Seaward-sqoa'tadas. 
 
 "(Jiven by Profes.«or Boas, from Tsimshian sources, as(iyina angyi'ek. " pi'uplc 
 of the mosiiuito place." 
 
 '^ See "Story of the Kood-giving-town people," note .">. 
 
 '■' One of the subdivisions of the (iiti'ns of Skidegate. So called from a house that 
 they once owned which the chief ilid not have i>roperty enough to reidace until it 
 rotteil very badly. There were .^ieveral of tlu-se people at Masset. 
 
390 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 " A long island south of Port Simpson. 
 
 '■' That is, the white people. 
 
 '" These were the Hkitg.a'oqao, the Middle-giti'ns, the Giti^ns of Ya'gun river, the 
 Inlet-rear-town people ((T.ao-si,!an-lnaga'-i), and the ]V»int-town people. 
 
 '" In ■Metlakatia liarhor. 
 
 "* A creek into wliich very many cockeye salmon run. 
 
 '"Written by the whites Kasaan, the northernmost llaida town, situate on the 
 east coast of Prince of Wales island. 
 
 ■■^"See "Story of the Food-giving-town peojjle," note 4. 
 
 ^' A narrow passage near the entrance of Nass inlet. 
 
 ^^ An important subdivision of the StA^stas family living at this time mainly at 
 GrAsa^n. 
 
 '■'•^The largest Haida town in Alaska, owned by the Town-of-Tc!<Val people. 
 
 ^*See the preceding story, note 2. 
 
 '^■' A Raven family of considerable importance which formerly lived between Ren- 
 nell sound and Hippa island. They afterward moved to Tc!a'at, and from there 
 into Skidegate. 
 
 '•^•^ A Raven family at Masset. Formerly they lived near Hippa island. 
 
 " One of the chief Haida towns in ancient times. It stood on the north coast of 
 Graham island, opposite North island, and was owned by the St.\^stas, an Eagle family 
 of great importance. The name is thought to signify "where the trail comes out." 
 
 ^*The principal town on the west coast of Graham island. It stood just south of 
 Port Lewis and was owned by the West-coast-rear-town people. The name is 
 thought to mean "slaughter village." 
 
 ^^ An Eagle family that is supposed to be a branch of the Tcets-gitAna'-i. Their 
 town was, as stated, C^Aii, which has a beautiful situation and a fine harbor just 
 inside the mouth of Naden harbor. 
 
 ^"The circumstances of his death are not related. 
 
 •" See the story of "A raid on the Tlingit," note 14. 
 
 ^■^See the notes to the above story. 
 
 ■"The Masset people did not mention any family under this name, but the Sagui^- 
 gitAua'-i (Up-inlet-giti^ns) are probably intended. They once had a town at the 
 mouth of Yagun river. 
 
 ^*More often "are troubled aljout" is expressed liy the word gutxisg.alA'ng.an, 
 different from that used here, which is naigu'lgAn. 
 
 •'■''The speaker affects not to have known that the town in which he has been fight- 
 ing is that belonging to his father's people. He goes up into the forest by the war 
 trail— that is, lighting — and comes out upon the feather trail — that is, in peace. 
 
 ^" When j)eace was made one man from each side was generally taken up and 
 Vjorne around upon the shoulders of his opponents. He was called the "deer." 
 The order seems to have been somewhat different in this case, two men being taken 
 from only one side. It was evidently considered that only that family had a grievance. 
 
 •"A synonym for Ya'gun-gitAna'-i. 
 
 •'"*Tlie bargaining is broken off at this point by the coming of the ^liddle-giti'ns, 
 and is resumed later when tlie Cod-people gave six slaves. 
 
 •**Itwill be remembered that the trouble was started by a man of the INIiddle- 
 giti'ns shooting one of the Cod-people in the arm. 
 
 ■•"The (iiti'ns of Masset, as the name might imply, seems to have been the largest 
 Eagle family. There were two principal divisions of this — the MamAii-river-giti''ns 
 and the River-Sqadji'ns-giti'ns, named from streams flowing into the liead of Masset 
 inlet, on which they camped. 
 
 *^()r Eggs-of-Ski'tg.ao. This was the leading Raven family in Masset, and for- 
 merly they owned that town. 
 
 " He and his friends, the P>agles, assigni'd work to the opposite clan, the Ravens. 
 A man's opposites always took care of his funeral. 
 
HATDA TEXTS AND MYTHS 391 
 
 \\ AM HKTWKKN TIIK EcJCS-OF-Ski'TC!. A<) AM) THE I NLKT-HKAK-TOWN 
 
 I'KOI'I.K 
 
 [ToM by Richard of tlu- Middle-gitt'ns] 
 
 They lived too-other in the town of Masset. In the fall the}- went 
 lip the inlet to dry salmon. The}' camped then on l)oth sides of 
 A'-in.' After they had dried salmon for a while some of the Ec(f^s-of- 
 Ski'tj^.ao went ott in the nij^ht to hunt hair seal. 
 
 lie (the leader) remained then during the night on one side of an 
 islet. There, while he was trying to get a chance to shoot hair seal, a 
 gun sounded from acro.ss the point. Then a boy who was in his canoe 
 shouted like one who is .shot. "Wa'nani, wa'nani; they shot me." 
 
 One who was with him jumped ott" then. Then he asked: "' Who 
 did it^ Who (lid '\t(" Instead of answering, they pulled away from 
 him. and he shot toward th(>ni in the darkness. He shot the man 
 in the bow, so that he fell into the water. He' then went home and 
 told his friends. 
 
 Some time after that, during the night, the child came home crying. 
 He told his friends what had happened. The Eggs-of-Ski'tg.ao and 
 the Inlet-rear-town people at once began fighting. They shot at each 
 other thi-()ugh all the fall. Their wive.s l)eing between the families 
 (i. e., of different families), their sons got dog salmon for them.'' 
 
 By and b\' they went away. After the men of both families had 
 got into two canoes they fought in their canoes all the way down. 
 But the women came behind in canoes.* And when they landed they 
 fought each other again on land. They shot at each other there all 
 night. There man}' of the Inlet-rear-town people were killed. 
 
 On the next morning they fought each other again. And, since the 
 Kggs-of-SkT'tg.ao landed at White-slope'" first, the Inlet-rear-town 
 people passed by in front. At that time (hey began to settle at Van.'' 
 And they had a fort on an islet there. 
 
 After that they again began to tight each other. Then many were 
 killed on both sides. They fought through the winter and through 
 the summer around it. By and by, after they had settled at Yan, 
 one of the Kggs-of-8ki'tg.ao went over to them. Thereu])on they 
 stabbed him in front of the town.' Then they again went across to 
 tight. They killed four of the Inlet-rear-town people. 
 
 Some time afterward a whale Hoated into the inlet. They went 
 then to get it, and with the Inlet-rear-town ptMtple they jointly cut it 
 u}). One of the Iidet-rear-town people was killed there with a war 
 spear. They started at once to fight again. They then again killed 
 
392 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 each other. At that time all the sharpsliooters ainono- the Inlet-rear- 
 to\\n people were destroyed. 
 
 Some time afterward a ehief of the Inlet-rear-town people destroyed 
 a whole canoe load of the Egos-of-Ski'tg.ao. The war l)eg-an again at 
 once. While they were still trying to kill one another, when I was 
 yet a boy, there came a great pestilence," and, when the people on the 
 Haida islands were being destroyed, they stopped lighting. Then 
 there was peace. 
 
 The first of these families was spoken of in "Story of the House-point famihes" 
 notes; the second was one of several divisions of the Rear-town people referred to in 
 note 6 to "Story of the Food-giving-town people." My informant's father belonged 
 to the Eggs-of-Ski''tg.ao or to a related family, hence his sympathies were rather on 
 their side. 
 
 ^ A stream, still so named in the charts, which flows into the upper expansion of 
 Masset inlet from the west. 
 
 "^The companion of the man who had l)een shot, or possil)ly the man himself had 
 tnerely been injured. 
 
 "Descent being counted through the mother, sons were l)Ound to their mothers by 
 closer social ties than were husbands to wives. 
 
 * Wives being of the opposite clan, other families would have been dragged into the 
 struggle had any of the women been struck. To avoid this their canoes followed at 
 some distance. 
 
 ^ The native name for most of what now constitutes the town of Masset. 
 
 ®This was on the opi)osite side of Masset inlet, farther down. Many of the house 
 frames are still standing. 
 
 ' He is said, however, although covered with wounds, to have been i)reserved from 
 death by a medicine which he had gone on purpose to test. 
 
 ''The smallpox. 
 
«WANTUN] HAIDA TEXTS AND MYTHS 393 
 
 W Aiis wrni THE N'iska and 'PsnisiiiAN and coni'licts mhtwkex 
 
 IIaIDA lA.^llLIKS 
 
 [Told liy KicliMr.l nf iliu MicMk-Kiti'iis] 
 
 One of tlit> Point-town ix'oplc' lived in Niiss. Word canK^ that ho 
 had l)eon killed there. Then the Point-town people started to war. 
 After tliev had drunk se;i water for a while they raised their canoes. 
 In tho eanoos Skihie'xas" and (ria'oHns were the war ehiefs. Pres- 
 ently tiiey started. They had their town at House-point.' 
 
 They then went by way of the Tlingit country. They even traveled 
 duiino- the day. They discovered some dried sahnon at La'uuis.* 
 They (the Nass peoph') thou«;ht that they did not care about the man 
 who was killed. After they had waited there until eveninj^ they went 
 out early in the morning-. They killed then many of the Nass people. 
 They also took slavey. At that time Qogl's ran after some. He ran 
 (piiekly to some women who were sitting tog'etJKM-. He started to 
 brino- out ten b\' the hair. He got only six of them out. 
 
 They got then all the heads of the Niska people. They got sixteen 
 slaves for Gia'oHns, and they got thirteen for Skil([e'xas. Then they 
 occupied a fort at House-point. 
 
 After some time th(» Niska people came to tight in five canoes. That 
 time they began to light at House-point. Five of the Point-town peo- 
 ple were killed. And one eauo(> load of Niska people wiis destroyed. 
 They then went away. 
 
 And the Point-town people again went to war. That tinu^ they 
 fought at Nass village. They enslaved ten for Skthie'xas. They also 
 enslaved i^ight for (iia'olins. They then retui'iied to House-point, 
 singing songs of vi«'tory. 
 
 And while they were living at Jlii'elAfi'' the Nass people came to 
 House-point to tight. The town of House-point was empty then, and 
 the Nass people burned the town. And th(> Nass peoj)le also siM/ed 
 tho provision house" of Skihje'xas behind the town. 
 
 Then the Point-town people again went to Nass to tight. At that 
 time they met four canoes below the town of Lag.A'mklida.' And 
 they destroyed three. They again took some slaves that time. They 
 came away to Li'elAfi, singing songs of victory. 
 
 After they had lived there for a while, they thought tiie Nass peo- 
 ple too })owerfid foi* them, and they moved to Masset. After they 
 had lived there some time, the Nass people came to Li'elAu to tight. 
 When the Nass people came upon it very early in the morning they 
 found the town empty, and they burned it. And, when they saw the 
 
394 BUREAU OF AMERICAN ETHNOLOGY [bill. 29 
 
 smoke from Massot, the Point-town people went thither to tight. At 
 that time they had a pitched l)attle. They fought all day. Many 
 were killed on both sides. Four of the Up-inlet-gitrns** went to tight 
 with them. Two of them were killed. 
 
 And, when they came back, the Up-inlet-giti'ns asked the Point- 
 town people to pay something for them. They gave then one slave 
 for the two men. And the Up-inlet-giti'ns went awa}' and left the 
 slave. That evening they killed two of the Point-town people. The 
 Up-inlet-giti'ns began at once to fight with the Point-town people. 
 Many were killed on each side. After they had fought all winter the}- 
 talked of peace. The}^ then gave many slaves back and forth as blood 
 compensation. Then there was peace. 
 
 When sunnner came the Point-town people went to the Nass to war. 
 After they had been unable to find an opportunity to do any damage 
 for some time three canoes came along, and they pursued them. They 
 killed all who were in them. But they were Tsimshian. They enslaved 
 them. 
 
 On account of that the Tsimshian came to fight. Then the}' had a 
 pitched battle with the Point-town people. At that time many were 
 killed on both sides. 
 
 After that the Point-town people again went to fight. Some camp- 
 ers were then drying halibut at the mouth of the Skeena. They 
 destroyed them all. They also took many as slaves. 
 
 After that the Tsimshian again came to war. At that time they 
 took nine women as slaves out of four canoes in which the people had 
 gone out to pick berries. The}- belonged to many families. They 
 also killed three men. Some escaped to the woods. 
 
 Many families went at once to war together. The}- destroyed then 
 many Tsimshian who were camping out. At that time they also 
 enslaved a great number. Then they came to Masset, singing songs 
 of victory. Then they did not come again to fight. When it was 
 summei- the Tsimshian came to make peace. And, while the whole 
 town danced together, they gave them property. When that was 
 over they wanted the Masset people to go across in their turn. Those, 
 also then went over to make peace. Th(\v also gave theiu a great deal 
 of propert3\ 
 
 The news then reached the Niska that they had made peace. And 
 they also came to dance [without having sent word in advance]. 
 When the Nass people landed in front of the town they shot at them. 
 Many of the Nass people were killed. Part escaped, and some time 
 afterward the}^ came to fight. At that time many were killed on both 
 sides. 
 
 Then the Point-town people also went to fight. They came to 
 Lag.A'mklida. That time the Nass people won. They killed many 
 of the Masset people. When they went to war the next time they 
 
suANTON] HAIDA TEXTS AND MYTHS . 395 
 
 killed many of the Nass people. And thc}^ killed a town cliict" named 
 S(|atli'n. 'Plu> Nass people^ wtM-c vorv sorry on acctmnt of him. They 
 wept and scratched their faces. The others returned siiiirjnir songs of 
 victory. 
 
 And when ihey went (hither to lieht a.eain the town of La.e. A'ndvlida 
 was emi)ty. 'ihey then ImiiikmI the town. They capturecl many boxes 
 of e-rease. 
 
 When they returned Skilqe'xas suninioned the people. He said 
 that he would send feathers to the Niska. Then some of them did not 
 like it. And (iia'olins also summoned the people. lie said the same 
 thin*:;. Then all agreed. And they took over feathers to the Tsim- 
 shian. Aft(M- that they carried them up to the Niska. 
 
 Some time afterward they came in ten canoes. Th(\v then carried 
 the dancers into all the houses. At that time they gave them a great 
 deal of blood money. The}' g*ave three slaves for the chief the}' had 
 killed. At that time there was not a single slave left in Masset. 
 They gave them all away as blood mone}'. Then the}' went joyfully 
 away. Some were dancing; some were singing canoe songs. At that 
 time they also left feathers. They wanted the Masset people [to visit 
 them]. 
 
 They then also went over. They gave them a great deal of blood 
 money. They had then a true peace with each other. The Nass 
 people also told them to come and get boxes of grease, and they went 
 over to get them. They [the Niska] then settled again in the burned 
 town. The Xass people gave them boxes of grease. 
 
 .Vnd when they came home the Point-town people again fought with 
 tlie rj)-iidet-g?ti'ns. Five chiefs of the Point-town people were killed. 
 After they had fought for a while the Point-town people carried over 
 two copper plates to Qlayfi'n." There they threw them into the water. 
 Then those, too, had peace with each other. They gave slaves back 
 and forth as blood money. And they had women on each side man \ 
 with \\\o opposites, because they feared that they would l»(^ angry 
 again. Now there was peace. 
 
 .Vfterwai'd, when they had l»een visiting among the Tsimshian for 
 some time, one of the Rocky-coast-gtti'ns'" was killed among the Tsim- 
 shian. When they came to make peace on account of him they were 
 so easy to kill on the coast that they destroyed th«>m. Then they 
 l)rought those [dead bodies] home also. 
 
 At that tim(» some went behind the town of Masset to keej) watch. 
 .Vnd when the Tsimshian had almost got ashore behind Masset they 
 shot at them. They dro\e (he wari'iors away. Then the Hocky-coast- 
 giti'ns went to wai\ The\ killed many Tsimshian. 
 
 Afterward, when the Tsimshian came to tight, they enslaved nine 
 of the Masset peoi)le. Then all the families again started to make 
 
396 BltREAC OF AMERICAN ETHNOLOGY [bull. 29 
 
 war oil the Tsiiiisliiiiii. At that tiiiio tli(\v contimially killed each 
 otlicr. 
 
 At one time, when they went to war and hud approached some who 
 were living- in a lonely place, one came ont on shore wearin<>- a orizzly- 
 bear crest. They then th<)u<^ht that he was all ri^ht." They sug- 
 gested making peace. The warriors returned. And the Masset peo- 
 ple went to make peace. They then gave a great deal of property to 
 the Masset people. 
 
 After they had started awa}^ they shot another Tsimshian. The 
 Tsimshian then did nothing in return. They shot down the one who 
 was going to take Lgiilx's'^ place without his saying a word. Then he 
 did not want his nephew to be killed for nothing and came to make peace. 
 That time they gave a great amount of propert}^ to him. Then there 
 was peace again exerywhere. 
 
 At that time he (Lgiilx) felt very good and went to visit the Kaigani. 
 After they had gone along for a while they fell into the hands of the 
 Middle-town people, who were going to war upon the Niska. They then 
 shot at each other. The Gitsqoarri'tcli^^ they complete!}' destroyed. 
 Nine escaped along with Lgiilx to the woods. They also broke up live 
 canoes. Part of the Middle-town people were also killed. 
 
 After two nights had passed the Tlingit came to him. During all 
 that time they lived on the food which had been thrown overboard and 
 had floated ashore. The Tlingit then carried news about Lgiax [to 
 his people]. And the Tsimshian went to get him in four canoes. 
 Then he said that he was too great to be taken away. " Do you come 
 after me because you think that our grandfathers ever got into 
 strange canoes? Lgiilx does not get into a stranger's canoe."'* 
 
 He then sent word to have food brought to himself. And, after 
 they had started away, the}' made a (5 fathom canoe. When it was 
 finished he came to his town. Then the house chiefs came and danced 
 before him. 
 
 Some time after they prepared for war. They set out. At that 
 time the Tsimshian destroyed the fort of Sidi'kun.'-' They enslaved 
 many of the Middle-town people. They killed then many of the 
 renowned men of the Middle-town people. 
 
 The Middle-town people began at once to eat medicine, and did so 
 all winter. When summer came they went to war. At that time they 
 killed or enslaved many Tsimshian. They went up directly [among 
 the TlingitJ to sell them. They got a lot of ammunition and guns 
 in exchange. Then they again fortified themselves. 
 
 Some time afterward the Tsimshian came against the fort. At that 
 time the Middle-town people went out in their canoes. They shot at 
 each other on the ocean. Only five of the Middle-town people were 
 killed then. But many of the Tsimshian were killed. 
 
8WANTON] IIAIDA TEXTS AND MYTHS 397 
 
 And, after tho Tsinisliiaii luul started ofV, they said that they wouhl 
 raise their canoes. On the very next day after tlicy had raised them 
 they went to tij^ht. They enslaved tijen \"erv many women who were 
 out after berries. At that time they came to the fort sinuino- sonufsof 
 vietoi-y. They remained there then on the watch. 
 
 By an In the Tsinishian came to li<:ht aj^ain, Andapiin many wert; 
 kiHed on lioth sich's. Some time afterward they settled at KlAwa'ni. 
 
 And, after they had li\ed there for a while, a 3-sail canoe came. The 
 Middle peo])le wei-e «:-oin«»- to destroy it then because a man of the 
 Ea>ile side who lived with them had jjfone to Ahisset and had been killed 
 there. One of the .Middle-town people then came out to talk to the 
 Middle -horn.'" 
 
 After it (the canoe) had approached the town for a while, the Middle- 
 born j^ot ready for it. And when the canoe came in front they upset 
 it by shootino-. The .Middle-town people and the Middle people at 
 once had a pitched battle outside. Some of the SalA'ndas'' who were 
 neutral went to look at the canoe. Under it they found the owner of 
 the canoe and his wife. 
 
 After they had foutiht and killed each other for a while they said that 
 (n't.u-.ax.i'lina" was killed. He was kept under .some slaves, but still he 
 was killed. Many also were wounded. When they told his grand- 
 fat her, he .said: •• Hecarefulhowyoutell me thatGi'tg.ax.riiila is killed." 
 He thoug-ht he was too great to be killed. He went then to see him 
 sitting u[). Then he turned around quickly. There was a high elitf 
 there. He was going to throw himself over, when they seized him. 
 Afterward, as he went crying around the tire, he da.shed himself against 
 a [white man'sj anvil. 
 
 (ii'tg.ax.rlifia's elder l)r<)ther. I'Idjiwas," was sitting at the time in 
 front of his younger ))rother. They then stopped shooting one another. 
 And (ii'tg.ax.i'lina's parents got ten slaves from the house of the 
 Middle-town peoj)le. Then I'Idjiwas asked the Middle-town people to 
 stay awake with [the liody of J (Ji'tg.ax.i'lina. Although they had 
 just shot at each other, they were called for it. 
 
 Then they <"inie in a crowd. They were afraid to enter. By and 
 by they came in. They let them stay awake there. They were ten 
 nights 111 the house. All the time they gave them food. And, after 
 they Imried him. they gaxc i)roi)ertv to the Middle-town people to 
 pay for the wake. After that I'Idjiwas started to kill the .Middle- 
 town peoi)le.-" Kiich lime milch property wa> gi\en as blood iiKMiey. 
 
 \\y and by NAn-gut-tci'ng.a went otl on a vessel. After that, when 
 a vessel casne with him and they went out to trade, (iitkudja'os 
 approached I'Idjiwas to kill him. XAfi-gut-tci'ng.a said to him: 
 '"Take care, they are coming to kill you." At that time I'Idjiwas 
 shot (iitkudja'os alongside the ves.sid. so that he fell into the water. 
 
398 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 The crowd of people who were about then fled to their homes. When 
 till had got in he went home. The\' then shot at him. He escaped 
 into his house. 
 
 The Middle-town people and the Middle people at once fought 
 together. Then they again gave a great deal of property to each 
 other. Some time afterward a vessel again stopped there with Nau- 
 gut-tci'ng.a on board. He then remained there. After they had 
 drunk whisky^' one of the Middle-town people shot at NAfi-gut-tci'ng.a, 
 but his gun missed lire. He, however, killed the Middle-town man. 
 The}' fought again at once. 
 
 After peace had been made the father of I'ldjiwas bought a pistol 
 for him which was all silver. And, when he had it in his hand in 
 front of the town, his father's ^younger brother asked to look at it. 
 At that time he told him that people could not be killed by it [but 
 only wounded]. So he shot his father's younger brother with it. 
 And the}^ again began lighting. 
 
 After that they also killed I'ldjiwas. They wounded him. After 
 he had remained alive for fifteen nights he hold his gun loaded and 
 said: "Now, they are coming down for me.'' He then shot through 
 the smoke hole. And he talked again. "I am going up, and I will 
 throw down the planks that are inside his house. 1 will also throw 
 down his })urning coals." Then he said: "Now, I am going up to be 
 with him." After he had linished speaking he was as those who go to 
 sleep. 
 
 And, when evening was coming on, something made a slight noise 
 in the air. Then something red fell out of the sky. It happened as 
 he had said.^^ 
 
 Afterward NAii-gut-tci'ng.a killed one of the Middle-town people, 
 and they again had a light. They again made peace with each other 
 after one of the nephews of NAfi-gut-tci'ng.a Avas killed. After the}' 
 had given property to him, NAn-gut-tci'ng.a went awa}' and settled 
 among the Tsimshian. His nephews lived at KlAga'ni. 
 
 At that time a youth, Sg.a'gia, lived with Sg.atcIida'Igin, who took 
 care of him. Then he treated Sg.fi'gia badly. Getting angry with 
 him, he drew blood. And two nights afterward he killed Sg.atclidii'l- 
 gifi. He then took his three slaves. When he was going to kill his 
 wife also she used good words to him. He went awa}^ in his canoe. 
 
 He then passed right by in front of KlAga'ni. He crossed the sea. 
 He went to Tcla'ai.^^ Sg.a'gia's gun was heard to sound at Kaisun^* as 
 he came along. And, when he landed and stood among them, he 
 related his adventure. 
 
 All that summer, while they were Hshing for black cod, he kept a 
 watch for war people. After they had caught salmon, they moved to 
 Skideoate inlet, 
 
8WANTON] HAIDA TKX'rs AND MYTHS 899 
 
 When we camped for the iiiiilit | we heard | a 'r>iinshian named Xa^u'n 
 of the (iitii\vt'lti;iii()dji,''' who had eiisla\-ed some P(>hl)h'-|)eoi)h\ sin^*- 
 songs of vietoiv in front of us. 
 
 Some Avlio wci'e ivturning liome fi'om Skidejiftite were <Mislav»'d l)y 
 the Tsimshian. We then curried the news to SUidegute. At that timi; 
 we started to live at Xfi'na.''^ Thov then askinl property of us on 
 aeeount of what we had done to the Tsimshian.-' After that, when we 
 were living at Kaisun, more new's came. They said that some canoes 
 had been destroyed in Skidegate i)assage. Part of the people were 
 enslaved also. It happened to three families. They did it to the Git- 
 I'ns'-servants.'-*' Those-born-at-Stasa'os,'^" and Those-born-at-Pebble- 
 town.-'" The Tlingit were the ones who did it. When we came to 
 Xa'na Those-born-at-House-})oint ^' asked property of us for some 
 who had been captured. Then they tirst gave us property. After 
 that we also gave them property. When w^e came to Tclfi'al Those- 
 born-at-Stasa'os also asked blood money of us. We also gave to them 
 blood money. 
 
 After that the Ninstints people invited the people of Kaisun. The 
 Kaisun people went thither at once. And. after they had been there 
 for a while, they went after house planks. The Ninstints people 
 went out also to tish near by. Some time afterward they discovered 
 enemies. The Hellabella^" destroyed or enslaved those who were out 
 fishing. At that time the Bellabella killed many of the Ninstints peo- 
 ple. They also enslaved many of the Sand-town people*''' of high 
 rank. Then they at once stopped getting the parts of the house. 
 Things went badl}'. We went away immediately. 
 
 ' See "Story of the Food-giving-town people," note 5. 
 
 ■^ Means something Uke "seeing property." 
 
 "Ruse spit. 
 
 *See the sttjry of <iiinanasi''ingit, note 5. 
 
 * At the nioutli of Li'elAfi river, the Hi-ellen of tiie charts, and close to Tow hill. 
 
 *Many of the chiefs had houses, concealed in the woods in various places, in which 
 to cache their vakiables. 
 
 'Or Lak-ungida ( Horsey J n American Antiquarian, volume 19, 1897, page 279). 
 According to the same authority this was once a large town, but the population is 
 now not over 50. 
 
 "They were so called from their situation in Massct iulet with relation to uiost of 
 the other families. Tiadition says that they fornu-rly constituted one family with 
 the Seaward-giti'ns of Skidegate when the two were on the east coast of (iraham 
 island. In comparatively modern times they settled in and owned the town of 
 Qlaya'n, just above Masset. See also the story of " Fights between the Tsimshian 
 and nai<la and among the northern Haida," note '.V.i. 
 
 '■' Lying just above .^hlsset on the same side of the inlet. The Up-inlet-giti''ns set- 
 tled this town tirst, but afterward the Point-town people joined them and occupied 
 halt ot It. 
 
 "'Tlu' coast referred to is that between Mas.«et inlet and Virago sound. The 
 Rocky -coa.^^t-giti'ns must he tin- four rcUitcd families called WI'dja gitina'-i, Tceta 
 gitiua''-i, T!6''tk!a gitina'-i and Djiis .\adG'. 
 
400 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 " On acrount of the crestlie was wearing. This l)eloii<:s to tin- Raven side among 
 the Ilaida, an<l was worn l)y the Point-town people. 
 
 '^ Head ehief at Port Simpson. 
 
 '•' I can not iilentifv this name in other lists of Tsimshian families. 
 
 '* lie would come home only in his own canoe; they therefore went away and 
 made one for him. 
 
 '* A cape on the Kaigani coast. 
 
 '* Another name for the Middle-giti^ns; see the notes to "A rai(ton the Tlingit." 
 
 " An Eagle family among the Kaigani. Before the emigration they owned much 
 of the northwest coast of (iraham island. Afterward some of them intermarried 
 witli the Tlingit of Sitka and the Tongas. 
 
 '* Chief of the Middle-giti^ns; see the second story back. 
 
 "The word means "nobleman." 
 
 ^'^ He broke the peace several times in this way. 
 
 ^' Haida, lam (i. e., " ram"). 
 
 ^■^ This story is told in many other connections. 
 
 ^^ See the story of Sacred-one-standing-and-moving, note 31. 
 
 ^*See the story of Supernatural-being-who-went-naked, note 25. 
 
 ^^ Probably the Gyitwulgya'ts of Boas. 
 
 ^^ Near the upper end of Skidegate inlet. 
 
 ^'' By attacking the Tsimshian they had brought the latter against other families. 
 So the latter collected damages from them. 
 
 ■'"*See "Story of the Food-giving-town jieople," note 27. 
 
 ^^ See the story of " War between the West Coast Haida and the Tlingit, note 1. 
 
 ^"Said elsewhere to have been part of the Pebble-town-giti'ns. 
 
 ^1 See "Story of the House-point families," notes. 
 
 ^'■^The name used would cover tlie Kwakiutl, giving that term its broadest api)lica- 
 tion, the Bella Coola, the coast Salish, and the Nootka. 
 
 •'•'Tlie Ninstints branch of this family; see "Story of the Food-giving-town people," 
 note 4. 
 
8WANTON) IIAIUA TEXTS AND MYTHS 401 
 
 FniHT HKTWKKN 'rHOSK-H<1i;N-AT-QA'(}IALS AND ThOSK-HORN-AT- 
 
 Skkdans 
 
 [Tcilil liy Abraliiiin of Tliose-borii-at-QIfi'dASKo] 
 
 'riiov were onctimped in G.a'ogits' togathor fish etifos. Thosc-horii- 
 at-C^fi'tjials and Those-l)orn-at-Ske(lan.s lived on opposite sides. 
 
 Once Koa'gians^ won from KusLxa's a large knife that his dead 
 father had owned. And he refused to give it to him. They wrangled 
 then with each other. Then Koa'gians went out and announced the 
 day that they had agreeil upon for lighting. On the appointed da}' 
 they put on their armor. They used helmets, war coats, and gorgets. 
 
 Then Koa'gians asked: '• Whom shall I use for my tighting skirt?"' 
 And Sounding-property said: "You shall use me for your fighting 
 skirt." He was a youth. They even broke up their canoes to use the 
 pieces as gorgets. 
 
 Presently, when they wei-e ready, they approached each other in 
 lines. Koa'giansacted as leader of Those-born-at-Skedans. Sounding- 
 property protected him below his breast. And Qagi't acted as leader of 
 Those-born-at-Qa'gials. He, too, was a brave man, and he determined 
 to tight with Koa'gians. As soon as they were all engaged in battle, 
 Qagi't speared Koa'gians, so that he fell. Then Qagi't pulled him 
 toward himself and stabbed him with a knife. Sounding-property 
 also lay dead in front of him. 
 
 And, after they had fought for a while, Those-born-at-Skedans and 
 tlir Town-of-Djrgua' people wei'e driven back. And they did not go 
 near the place where they used to liv(\ They went instead toward the 
 woods. And 'i'hose-born-at-C^a'gials pursued them. 
 
 Then the grent chief South-east'' rested on two strong youths, and 
 they helped him up the mountain. And he heard the Skedans people 
 calling fiom behind: '"They are taking your beaver." But still he 
 went away. South-east owned a ))eaver dish. That was what they 
 nuMut when they ('ailed to him."' 
 
 ^^'hile they carried him along he repeated: ''My beuvei-." And 
 when they reached the top of the mountain all the njen and women sat 
 with him, and he began to weep for his beaver: 
 
 '' \ :\ : Hi-1-M-i-i-f ; | | : Wadika'lAin tx-all'-I-i-i-I: ! ' hi-T-T-!-i- : | h!^ 
 i-l-i-t-, hi hi hi." They tlicn started away from there. And they came 
 to Dju i'tga." And, when he saw tin* inlet open out, he sang another 
 song: 
 
 " I :Wa yl'a he e i e: | I look upon it, xe e e e 
 17137— No. 2!t— O.T L't; 
 
402 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 i :Wiya hi ye he ye: | There is now daylight (i. e.,the trouble is 
 parth^ over).' 
 
 " 1 :Wayi'a he'c e e: | " 
 
 And after that they occupied Mountain-fort/" Then the women of 
 Those-born-at-Skodans gathered a supernatural medicine. And, after 
 they had collected it, they gave it to One-going-to-be-the-clder-Sqaa'n," 
 The}^ put it then upon a charmed necklace, and the}' also put some 
 upon a looking-glass. One-going-to-be-the-elder Sqaa'n then sent the 
 charm over to Wa'nAg.An.^^ And she sent over to Tcinxa'da'' the 
 mirror on which she had put the medicine. 
 
 As soon as they reached Skedans Wa'nAg.An wore the charm and 
 Tcinxa'da looked at himself in the mirror. They felt [the effects of] 
 the medicine at once. Tcinxfi'da's face, which had been touched by a 
 war spear's point, had not healed. They went from Skedans at once 
 to get wives. And a large number went along. 
 
 When they got near Mountain-fort they stood up. And they began 
 to sing: ''One will not even feel where he fell, a'hiya.'*"'' Then some- 
 one in the canoe repeated: "That is the way it will happen."'^ 
 
 At that time QIayu's got ready for them. He said that they might 
 get off the canoe, but perhaps he would not let them in. When the>' 
 had gone ashore they entered the house. When [Those-born-at-Skedans] 
 acted in an. unfriendly manner, as if they were ready to do something, 
 all escaped to their canoe. 
 
 And, after they had gone up the inlet some distance, they came to 
 their brother-in-law. And he asked: "Say! brothers-in-law, why did 
 you come up here?" And they said to him: "They almo.st destroyed 
 us. We escaped by sea."" Then he said: "Comeback then. I think 
 they did it to you because 1 was away." Then they returned with him. 
 
 When they fought at G.a'ogits they had killed his nephew. He called 
 upon his brothers-in-law to go back because his mind was sick on 
 account of it. So, after they landed at the fort, they killed them. 
 They afterward made peace with each other. After that they ceased 
 to treat each other badly. 
 
 The first of these families was the principal family at Skedans; the second, the 
 ruling family at Kloo. The one was Raven; the other, p]agle. They were so closely 
 connected by intermarriages that quarrels seldom arose between them, and the one 
 narrated here seems to have been thought remarkable for that reason. 
 
 ' Selwyn inlet. 
 
 ^ One of Those-bgrn-at-Skedana. 
 
 ^The person who acted in this capacity defended the lower part of a warrior's per- 
 son, which was not so well protected by the native armor as the upper part. He 
 answered somewhat to the Oriental "armor- bearer." 
 
 *See the story of Cloud-watcher, notes. They were always allied with Those- 
 born-at-Skedans. 
 
 *One of the greatest names of the chief of Kloo, 
 
(WANTON] HAIDA TKXTS AND MY I'HS 403 
 
 ''The heaver was a valued crest Ijelonginjr to this family, and, although their oppo- 
 lents, being Ravens, could not wear it, the capture of an object upon which it was 
 figured disturbed in a nieasun- their ri<:lit to the crest. 
 
 'Tsiinshian words. 
 
 "Dana inlet. 
 
 "The word si'n.x.i ("evening"') was often u.^^ed as a synonym for "grief." 
 
 '"On an islet between Dog island and Lyell island. 
 
 "Niece of the town chief. S«iaan-(i!ai'as (" Tlie-elder-s(iaan " i was llic iiighest 
 lanie for a woman among Those-born-at-Skedans. 
 
 '■' Nej)hews of th»' town chief at Skedans, and the ones who stooil next in succes- 
 sion to his position. 
 
 '•'Conciliatory expressions. 
 
404 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 War hetween the Pebbee-town people and the Slaves 
 
 [Told l.y Al>riiliani <.f Thos.'-lKini-al-QIa'flASK.o] 
 
 Sj>-.u^A'no ' went from Tcla'al to vi.sit Always-ready.- After they 
 had gone along for a while on the sqa'djafi ^ they came to Songs-of - 
 victory town.* And, when they came near the shore, Always-ready 
 shot an arrow into the canoe. When he turned away he said: """Mine 
 strikes in the way that it does when something' is killed." And Sg.a- 
 gA'no paddled back behind Fin island. Then they took things out of 
 a box for the one who had been shot and put him in its place. And 
 they fastened a rope around the l)ox and came to the town again. 
 
 They then landed, and the town people carried up the things. With 
 the rest of the propert}- they brought up a big, heavy l)ox. And, 
 after food had been given to them to eat and evening was come, Sg.a- 
 gA'no's companions went to a flat rock lying in front of the town and 
 sat there. Then Sg.agA'no, with two youths, went toward the upper 
 end of the town. 
 
 The}^ (the town people) then untied the heavy box. A dead man la}^ 
 in it. Then all of the town people reached for their war spears. 
 They ran down to the others, who were lying idly about, and killed all. 
 
 Then the chief looked behind him. And he started into the woods 
 with the young fellows. At that time he shook this entire island.'^ 
 On account of that they l)egan to assume the name ""Island-shaker." 
 
 Then the two youths and Sg.agA'no went away. Many nights passed 
 over them. By and by they came to one who was making a canoe 
 l)ehind X.i'das.'' The youths wished to kill him. While they were 
 talking Sg.agA'no came to him. When he (the stranger) saw him he 
 said: "Alas! he must iiave been doing as he always does.'' ' Then, 
 without even putting away his tools, he went down before them. The 
 man was a good canoe-builder, and he was a good bear-huntei-. He 
 then went in and spread out three bear skins for them, and his wife 
 cooked food. And, when he had it set l)efore him, Sg.agA'iio said: 
 "Stranger,*' 1 shall not eat this food. This ground might see me."" 
 Only the youths ate the food. He then let them go in a new 5 -fathom 
 canoe. 
 
 He gave them mat sails, paddles, and mats and food for the youths. 
 Then Sg.agA'fio said to the man: '* You had better not stay where the 
 people of S(ia'ma-(|!e-u '" camp this summer. Stay near some sandy 
 beach. When we return from fighting we will put oft' in front of you 
 your friends who have been taken as slaves." He then went to Tcla'al 
 with the youths, 
 
hwaston] HAIDA TKXTS ANP MYTHS 405 
 
 TluMi the Xiiistiiits people l)eosiii to live in a fort on the top of Scius. 
 l>ut. altlioiijih they were afraid, the one who «,'-ave liis eauoe to Sti^.aj^A'ilo 
 liv«'(l toward the sea at (Ja'-i*iAn-kun." Then the pcoph^ of Tela'sU 
 went to war in successive parties. And they wcic on the water in 
 front of the fort. 
 
 Always-rtMidy then came olit of the smoke hole, and he walked 
 alxnit on the roof wt^arinjj;- his armor. They shot at him then with 
 arrows. They did not pierce him. II(^ then went l)ack and shot at 
 them in turn. The next time they went to war they elimhed up to 
 the top of the clilf. They tried to roll down stones upon them. 
 The.se did not come neai- the houses. The .stones all skipped over the 
 houses. And they a«iain went home. 
 
 And, after they had held them besieged for a while, they were strait- 
 ened for food. Then Always-ready told his brother-in-law to make 
 ten bows for himself. And. after he had w^orked upon them foi- a 
 whil(>. ho finished them. Fine feathers were fastened near the tips. 
 And his brother-in-law gave them to him. He was glad to have them. 
 Then he gave up the big cedar bow he always used in favor of the.se 
 new ones. 
 
 The people of the town began to dislike him. His sisters and his 
 brothers-in-law were affected with the same feeling, because, on 
 account of him. they were always hungry. 
 
 One da}' his brothei-s-in law came in from fishing. His sister gave 
 him the white part of the belly of the halibut the}' had caught. On 
 account of that he went out fishing with three persons. He took his 
 ten bows with him. and he took his two arrow boxes. But he left his 
 cedar bow behind. 
 
 And on the day after he went fishing, very eai'ly. they again came to 
 tight. And. as he used to do, one can>e out on the top of the house 
 and said '* Ha-ha." And when they shot up at him he went in. When 
 they again shot down from the fort, one of the floating arrows stood 
 on end in the water. Th(\v brought it in. From it hung a small 
 stone. Then they hnnded it to an old man among them, and, after he 
 had thought al)out it for a while, he said they did that as a sign that 
 he (Always-ready) was out lishiug. The ten canoes then started 
 .seaward. 
 
 Fi\c went out on each side of Xe'na.'' They looked for him as 
 they went along, and. when they had nearly met at the end, they saw 
 him lying out to sea. i'lien they went to him. \Vhen he discovered 
 them he walked ahout in the middle of the canoe awaiting them. And 
 when they got near him he took one bow. He broke it. He took 
 anothei-. Wo also bioke that. When he had done that for a while he 
 broke all ten how-. Hi- luotlier in-law who had made his l)ows for 
 him had notcln'd the rounded >i(le of the bow under the t'eathers. 
 All broke just there. 
 
406 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 He then threw the broken pieces of the bows and the two arrow 
 boxes into the sea. He did not scratch anyone's skin. They were 
 afraid of him. When he threw his arrows away they went to him. 
 And they killed the three who were tishinjj- with him, but him they 
 captured. 
 
 He then oot into So-.ajiA'fio's canoe. They felt too ghid to know 
 that they had tak(Mi him. Their minds were ver}' good on account of 
 him. After they had gone along with him for a while the}^ encamped 
 at a long sandy beach which is called G.A'nL.I.''' They there set him 
 ashore. They sat around him on the beach. They had heard that he 
 was brave, so they wanted to see him. 
 
 And, after they had looked at him for a while, they wanted to see 
 how well he could shoot. The^^ then stood up a stick on the beach, 
 and Sg.agA'no had souK^thing white hung upon it. The}' then gave 
 him a bow and arrows. He did not like the arrows. They handed 
 him then one with an iron point. And, when he had set the arrow on 
 the bow, he turned around quickl}' to where Sg.agA'no's nephew sat 
 behind him and shot him. He fell backward from the box on which 
 was sitting. 
 
 They bound him then and brought wood. And they built a large 
 tire upon the beach for him. They then laid him down with his back 
 to the tire. And, while the skin of his back was blistering from the 
 heat of the tire, they picked up live coals and rubbed them upon his 
 back. They asked him: ''Always-ready, does it hurt you T' And he 
 answered: "Ha-i, no. The one whom 1 killed just now hurts you. 
 He went up before me. 1 shall go up after him." 
 
 He was then burned to death, and they looked at his entrails. One 
 lobe of his liver (?) was short. That was why he was brave. The}' 
 laid him then just back of the place where they were, at the edge of 
 the grass. '■' 
 
 He was gone from among the families. The trouble then stopped. 
 And they also put the chief's son into a box and started sorrowfulh' 
 away. 
 
 When he (SgvagA'iio) ran into the woods at Songs-of-\ictory town, 
 and after he reached Tclfi'al, a woman of the family composed a crying- 
 song for him: 
 
 '■•Grandfather (i. e.. Raven) shook the supernatural beings when he 
 moved grandly."^" 
 
 The first of these families was the noted Raven family that owned TckVat, on the 
 west coast of Moresby island ; the latter, one of the most noted Raven families among 
 the people in the Ninstints territory. 
 
 ' Chief of the Pebble-town people. 
 
 '' Chief of the Slaves. 
 
 •' The name of the common type of Haida canoe used in old times. 
 
 * This stood on Moresby island opposite Hot Spring island. 
 
swANTON] HAIDA TEXTS AND MYTHS 407 
 
 ■'' It is (juitc p()ssil)l(' that an cartlHinakr iMcmrol at this tiiiic, tlic cause of wiiirh 
 Sjjj.at^A^fiii attril)ute<l to hiiiisi ll'. 
 *' J'r(>l)al)iy an island 
 
 • Always-ready was <'nntinually inakiiif; diHtnrl)aiice. 
 
 ■" The word also means an indeterminate i)ers<)n and may lie rendered 'Sn-and-sd." 
 •' He does not w isii even the ground to see him in such a plight. 
 '"Another nanu- for Songs-of-victory town. Sqam ia said to t)e the name for a 
 woman's needleease. 
 " Or Cia'-igAu point. 
 '-' Ramsey island. 
 
 '■' Fresh water or a fresli-water stream is called g.Ani.. 
 
 '* Most persons who died hy violence weie snpposed to go to Tfi'xet's house, which 
 was suspended from (he sky. 
 
 ''This was prol»ahly done out of respect, f(jr thi' hodies of slaves were usually 
 thrown into tlie sea. The word translated liver is q!a'dji. 
 
 "'This refers to the earthquake and likens ISg.agA^no to his grandfather Haven, 
 who helonged to the same elan. One name assumed hy the head chiefs of this 
 family was NAfiki'lsuas, vvhicli was also one of the names of Raven. 
 
408 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 I 
 
 Wak bktween the people of Kloo and ttie people of Ninstints 
 
 [Told by Al>nihain Those-liorn-iit-Qlu'dAsgo] 
 
 When they (the Kloo people) lived at People\s-fort ' South-east^ had 
 two wives. One was a woman of the Sand-town people/ and one was 
 a w^onian of the Pebble-town people.* He loved the Ninstints woman, 
 because she was pretty. For that reason the Pebble-town woman 
 wanted her to do something- wrong. 
 
 Then she began helping her to do it and told her husband that she 
 was receiving a man of the Town-of-Djrgua people."^ He then took 
 her outside naked and whipped her. The-elder-Sqaa'n" loved her. 
 And she said of the Pebble-town woman, too: '"'1 know also about her 
 lover." Then South-east heard it, and he began whipping her also. 
 
 The next day both had disappeared. They did not know then 
 whither the two women had gone. The news reached Tcla'ak' News 
 also reached the other mother in the Ninstints country. One morning 
 both mothers appeared together in front of People's-fort. Both sang 
 crying songs for their daughters. The Pebble-town woman and the 
 Sand-town woman both sang one [as follows]: 
 
 "On account of this my child moved about. On account of this, 
 when ni}' child moved about, they ought to have heard the thunder, 
 when m3' child moved al)out on the way home."'* 
 
 He then let them come into the fort, and he gave them blood com- 
 pensation. He gave a slave to each of them, and lie also gave a great 
 deal of property to eacii of them. Then the canoes parted. The 
 women went away satisfied. 
 
 When it was near summer he went to ask in marriage the 3'ounger 
 sister of the Sand-town woman whom he had married. And he came 
 to Many-chiefs at Sqa'djigitawa'-i. And, after he had sta3'ed a while 
 with his brother-in-law, he went away. 
 
 Before he had gone far the mother of Many-chiefs said to him: 
 "Many-chiefs, are you a man?"" He then became angry and took his 
 gun and his paddle. Then they pursued South-east. And while they 
 pursued him Many-chiefs was left behind. He did not have enough 
 canoe men. 
 
 Then South-east got ofi'. As he tied into the woods he stepped 
 under a fallen tree, a small limb scratched his forehead, and a small 
 stream of blood Howed out down over his cheeks. Then the Ninstints 
 peopU^ all came to him. They encircled him. They waited for Many- 
 cbi(>fs. 
 
8WANT..N] HAIDA TP:XTS AND MYTHS 40*) 
 
 One who was out of his senses said: '' AVliy do yon \ot him sit thcic ( 
 K\(Mi for the blood that is i-uiiiiiiiu down his race you will be in a 
 predicaiiKMit." '" Ho then shot him. Tlii' name of liim who shot him 
 was SkA'iulal. And th«'y did not kill those who wi'ie with him. 
 Those th(\v let jjfo. 
 
 Half of the Town-of-DjiViia people were at Lta'na. The news had 
 not yet reached them. And there there lived a man of Those-born- 
 in-the-Xinstints-eonntiT " who was nnmaiTi<>d. He had just won in 
 i^amblino- throe s(>a-otter skins owned by a man of the Tow ii-of-Dji'jrua 
 pe()})le. His {th(^ latter's) name was Aider. 
 
 Then he (Alder) went out on Si;-.aalu'tIx.As and ato medicine. There 
 he spent the nioht with the medicine on his stomach. He came home 
 the next day, and the day after that he began eating and drinking. 
 His sister, West-coast-clouds, gave him birds' eggs to eat. 
 
 He had just picked up one and \vas shelling it when some one came 
 crying from a point at the end of the town. He then laid the c^^ 
 down directly and stopped all of them, for they had started the cry. 
 
 Then Alder, with his younger brother, went out to a ship [to which 
 the Ninstints man had gone].'' And he said to his younger brother: 
 " I will kill him even if he has gone up on deck." He was still on the 
 water below, and he held his canoe against it on the starboard side. 
 
 They then went thither. They looked at him (Alder) while he was 
 still far away, and they asked them: *' Why are they weeping on 
 shore f Th(Mi he leplied: " I do not know. After we got away from 
 land, they wailed behind us. They mentioned something about a 
 child falling into the watei'.'" He deceived him in that way. And 
 the Ninstints man was yet below them on the water, and he put the 
 canoe alongside of his. His sea otters la}' behind where he w'as sitting. 
 
 Aftei-h(> had remained beside him for a whil(> he stabbed him. And 
 he said: "The chief has been killed. They ai'e bi-inging home his 
 body." He tluMi took back his four sea-otter skins. 
 
 .Vnd. as soon as he had killed the Ninstints man. he went at once to 
 Strait-where-no-waves-come-ashore.'-' He went for gimpowdei' and 
 bullets which South-east had stoi'ed behind it. He also bi-ought the 
 new s to St rait- where-no- waves-come-ashore. 
 
 Then (iinA'skilas " set a Sand-town woman outside to kill her. And 
 Alder stopped Inm. "' Do not do that, chief, my nephew. Von are of 
 the same skin diit." ''' And he let her in. 
 
 He then went over to the storehouse, crossing to it on a trail. 
 WIhmi became out there Ninstints people were going away. And, 
 when he came down on the shoic and stood opposite them, they said to 
 him: "'.Vlder. do you not see that yoni' leg has b«MMi tut oil ^ '" I 
 wondei' what you are going to use as weapons." And he rephetl: 
 '•y(>s. vou have <ut oil mv h^g. I shall not have a sniL:le tiling: a- a 
 
410 BUREATT OV AMERICAN ETHNOLOGY [bull. 29 
 
 weapon. Yet two nights from now I shall have procured weapons 
 by selling you as slaves."" 
 
 Me then went awayjn' canoe. He started at once with his younger 
 brothers toward the south. And they concealed their canoe some dis- 
 tance down the inlet from the fort. They then went up into the 
 woods. After the}^ had gone along for a while Alder led them across 
 ft point covered with trees. 
 
 After he had gone inland he came to a storehouse. And, having 
 thrown aside some skins and hides" stored there, [he came to] a box 
 of sea-otter tails that was among them. Thej^ afterward went away. 
 
 The}^ started to watch by the fresh water opposite the fort. When 
 the tide rose high some people came singing from the fort. There 
 were three j^oung women and a man of goodh^ size. 
 
 They then began to shoot at them. They killed the man and one 
 woman and enslaved the two others, and they went off in their canoe. 
 
 From the fort they heard his gun go off. They were in canoes in 
 lines, awaiting him. He then went into the midst [of them]. And, 
 when he came near, they moved apart for him. He passed through. 
 He sang a tieeing song:^'* '"Waho-o-o he-ooo waho-6-o he-o-o-o-[-." 
 
 And after he had fled for a time one of the Ninstints men held his 
 hand toward him with tingers outspread.^* And he said: "I wonder to 
 what place of safety Alder is paddling.'' Then he answered: ""Slave, 
 Hemlock-bark-scraping-knife, chase me as fast as 3'ou can. Kill me 
 as soon as 3^ou can." 
 
 And, when they came up to the place where they had killed the 
 chief, they talked one to another. They became frightened. ""He is 
 leading us to enemies near by; he is leading us to enemies." The}'^ 
 then went back away from him. And he easily escaped them. 
 
 He reached home and set ashore the two slaves for GinA'skilas. 
 They took the two slaves to Skedans^" to sell them, and traded them 
 for guns and ammunition oidy. Thev gathered anununition for war 
 as one collects food. 
 
 Now for a long time tlie war went along slowly. By and by the 
 war expedition started. After they had paddled along for a while 
 they came near the fort in the night. There was no noise of talking at 
 the fort, and the}' felt strange al)out it. And they let morning dawn 
 upon them opposite the fort. And when it dawned they saw that the 
 fort was empty, and they went to it. Nearly all of the property lay 
 in the houses. They then burned down the fort. The}" burned the 
 houses. They had no idea why the people had gone. 
 
 And, after they had started out of the inlet, they stopped at a large 
 bed of kelp. All made themselves fast to the kelp with their paddles. 
 Then Q'.a'siek"" began to perform m a canoe as a shaman does. 
 After he had performed for a while he began to whip the souls of the 
 
swANTON] HAIDA TKXTS AND MYTHS 411 
 
 (Mioiiiy. And wIumi lie pulled towurfj liiinsclf soinctliinii- ho had seized 
 ill the air all the kelp hioke. 
 
 Then all went on. Aftei- they had o(,ii,« along for a while they 
 saw smoke. And .\ldei- landed in front of Sono-s-of-vietory town. 
 He went (|uickl\ then to the other side. When he had come to tho 
 other side he came out behind a man who was carryino- alonj^ drift- 
 wood at the end of the trail. He shot him from behind. 
 
 'I'he Ninstints ])eople discovered their enemies at once. Many-chiefs 
 h(dd a new uun. Those left to care for the canoes then came round 
 the i)oint. After they had anchored their canoes one came run nine- 
 out from them (the Ninstints people). He had no gun. He hidd a 
 sp(>ar. ••The Town-of-DjI'eua people are always like that (i. e., 
 cowards). Shall I stop before I get there T' 
 
 They at once ran together, shooting. The Ninstints people were 
 driven ))ack. The tirst time he tired the flintlock on Many-chiefs' gun 
 l)i()ke in two. Xothing could help him. When they went back 
 Many-chiefs was wounded. He escaped with them into the woods. 
 \'ery many Ninstints p(H)ple were killed then. Not one was killed 
 on the other side. 
 
 After they had gone into the woods after them for a while they 
 came l)ack. Then (linA'skilas stood in the place where they had 
 encamped near a whale. If one had two slaves, he gave him one. 
 If one had three, he gave him two. If one had one, he did not give 
 it to him. At that time he became still more of a chief. In exchange 
 for those slaves he had a house built." 
 
 And, after the Ninstints people had gone along for a while in the 
 woods, they lived in the mountains. Their kettles and all of their 
 property had been captured. They steamed whale in things that the}' 
 hollowed out. 
 
 \\'hile they lived there, before Many-chiefs" wound was healed, he 
 l)ra(ti(.ed how he was going tight. He (opened again his unhealed 
 wound. He died there. They then started away and came out oppo- 
 site Red-cod island.'"' 
 
 And those who had gone to tight went out again the next year to 
 light on account of South-east. At that time they did not know where 
 they (the Ninstints people) lived. After they had gone along for a 
 while they came to a reef lying out from the mouth of a strait. 
 
 There vSmoke got oti'. When he looked seaward he dropped to the 
 ground. He did so, because he saw fishing canoes. 
 
 On that day they had given to Kia'nskina-i"* the white part of a 
 halil)ut. That was whv he was out fishing. They at once went out 
 from Klil'-' toward them, and they destroyed the people. Among 
 others they killed the chief. They then seized Hemlocdv-bark-scrap- 
 ing knife on the water. •• Hendoek-bark-scia[)ing-kinfe. when the 
 
412 BUREAU OF AMERICAN ETHNOLOGY [bill. 29 
 
 chief was chased, did you not stop them T' "No," he said. And 
 they struck him on the lips with the sijort sinker string^s that they 
 held. They killed him with them. 
 
 They then skinned Kiji'nskina-i's head, and were happy to have it,-® 
 and they returned home with it. They ceased to think about South- 
 east. They stopped warring. 
 
 'Situate on an islet off the north shore of Tan-oo island, about midway between 
 its east and west ends. 
 
 '•'Chief of Kloo; see "Fight lietweon Those-born-at-Q:Vgials and Tliose-born-at- 
 Skedans," note 5. 
 
 'A Ninstints family; see "Story of the Food-giving- town people," note 4. 
 
 *See "Figlit at the Town of Da^x.ua," note 2. 
 
 *See the story of Cloud-watcher, notes. 
 
 •^One of the most prominent women among Those-born-at-Skedans; see "Fight 
 between Those-born-at-Qa'gials and Those-born-at-Skedans," note 11. 
 
 'See "Sacred-one-standing-and-moving, Stone-ribs, and Upward," note 31. 
 
 ** Intimating that she was too great for anything to have happened to her without 
 something being heard about it. 
 
 "Taunting him with having suffered his sister to be whipped unavenged. 
 
 '"Blood having been drawn from the chief, they would suffer for it in any case. 
 
 "Or the G.A^iixet-gitina^-i, a prominent Eagle family among the Ninstints people. 
 
 '■'He was about to trade the skins he had just won for European commodities. 
 
 '^In earher times this was the site of a town belonging to the XiVgi-hVnas. 
 
 '* At Masset the following explanation of this name was given: A man desiring to 
 Ijecome wealthy once ate a common plant called xat-gi'na (i. e., "couunon xat") 
 mi.staking it for the true xat, which is supposed to be a powerful property medicine. 
 Nevertheless he became wealthy and assumed the name GiuA'skilas, a contraction 
 of Xat-giuA'skiias ("Wealthy-by-means-of-common-xat"), in commemoration of 
 the fact. This GiuA^skilas succeeded South-east as town chief of Kloo. 
 
 '^They now live in the same town and form parts of the same household. 
 
 '^That is, his means of carrymg on war had been destroyed. 
 
 "The hides of some mainland animals. 
 
 '*A song supposed to prevent pursuers from overtaking one. 
 
 '"The worst insult that could be offered. 
 
 '^"Haida, Q!o'na, see "Sacred-one-standing-and-moving, Stone-ribs, and Upward," 
 note o'l. 
 
 ^' A Tlingit name, like many of the names used by Haida shamans. 
 
 ■''•'This one was erected at Skedans, where a part of Those-born-at-Skedans always 
 lived. 
 
 '•"'Connnonly called Ninstints from the name of its chief. 
 
 "Chief of the Sand-town people of Ninstints. 
 
 ^^This is the name of a reef opposite Ninstints which is supposed to have been the 
 very first land to appear above the primeval waters. 
 
 '^"Because he was a family chief, and his death paid for that of their own family 
 chief. 
 
swANTON] HAIDA TEXTS AND MYTHS 413 
 
 A iiciiT i",i;twki:n tiik Xa'<;i-t<)wn pkotlk and Sand-town tkotlk 
 
 (Tolil l>\ Aliriilmm <.f Tlioscl.oriiat (ila'ilAsKo) 
 
 At the town of Xfi'j^i ' a woman of the SIav(;s'^ wont outside heforc 
 she went to bed. She did not n>turn. P>iit instead of sayint^ any- 
 thini:' they kept tiie matter in their minds. 'rii(>y did not know frou) 
 what town peopK' had eome to <^vt her. 
 
 Son»e time afterward they discovered that she had been taken l)y a 
 man from tiie town of (i.a'-idi '' who had been in h)ve with her. It 
 was a man of the Sand-town })eople. They went then in a hir*j;-e canoe 
 to demand the proj)ert3' wiiich was jifiven when a woman deserted her 
 husl)and. And they came there at low water. 
 
 "When tile tide was well up he (the seducer) went out and i)layed 
 with his wife between the houses. He who had formerly had her as 
 his wife was the bow man. And, when he paddled shoreward, he said: 
 "Shoreward! Futui-e people shall alwa^'s remember iix'." lie then 
 took a bow and two arrows and jumped ofi" with them. And he ran 
 u}) and shot his wife. Afterward he shot the man. At that time he 
 escapinl into the canoe. Th(>v went away and landed. The man's 
 mind was happy. 
 
 And Wada' * thoug'ht his town was too great to have a woman tak(Mi 
 out of it. Then she (his wife) said to her husband: "Make it all 
 rieht with prop(>rty." He would not ag-ree. He said they thougiit 
 his town was common. By and by she told her husl)and to go ahead: 
 ■' Make a stir about it. My children are clear of it." 
 
 And the peoph' of ( Miief-discovered's town ' said the same things to 
 liini that \N iida's w i fe had said. They could not stop him. He also 
 thought that his town was too great, iiy and by th(\v announced a 
 light. They cleaned their speai's. They agriM'd ui)on a day on w hicli 
 to light. 
 
 \\'hen the day at last ari-i\ed they came around Scjas point." One 
 in the town shouted: '" It is l)ecoming dry [with the luimbei-of canoesj." 
 They landed at once at the end of the town. Then they went to the 
 town of Xa'gi. The peo)il(> of Wada's town stood in lines on the 
 beach awaiting them. 
 
 \\'hen they came togethei- all the women went into the woods. 
 After the lines had api>i'oach(>d each other for a while they got within a 
 spear cast, and one fioin \\'ada's side shouted: " Bring on tlu^ spear- 
 whetstones.' One on th(> other side from among ('hief-discovered"s 
 people also said: " Ilo. ho. you are not the only ones to ha\e them." 
 They thought that they had called speais >j)ear-whetsto)ies when they 
 
414 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 answered. What the}^ reall}'^ intended was to call out ten persons who 
 were reckless and brave. 
 
 As soon as the}^ came down the}^ began to spear the people of Chief- 
 discovered's town. At the very beginning Chief-discovered fell. 
 Wada', however, escaped. 
 
 The people of Comnion-town" came in front and looked on from 
 their canoes. Only five canoes [of the Sand-town people] escaped. 
 He destro\"ed the people of Chief-discovered's town. After they had 
 pulled the spears out of the slain they (the people of Common-town) 
 brought their canoes in front of the people of Chief-discovered's town 
 and carried in the dead bodies. Thej^ did not wish to fight. 
 
 And the women came back. Wada's wife, with her children, did 
 not come back. Although thej^ hunted for her body the}^ could not 
 find it. And the others carried up their dead. They did not, however, 
 take up the bodj^ of Chief -discovered. The canoe was rolled about 
 by the waves with his body in it. He floated about in the bilge-water. 
 They treated his body in that wa}- because the}^ had lost so many 
 friends through him. 
 
 These were both Ninstints families of the Raven clan. The former was named 
 from an islet in Skincuttle inlet, which is said to have been the first land to ai)pear 
 above the waters of the flood raised by Raven's nncle; see the story of "Raven trav- 
 eling." From this they claijned to be the oldest Haida family. The Sand-town 
 people have been referred to in "Story of the Food-giving- town people," note 4. 
 
 ' Either on the island of Xa'gi, referred to above, or on the mainland opposite. 
 
 ''See "The story of him through whom LA^gua .spoke," note 5. They were con- 
 sidered a part of Xa'gi Ifi'nas. 
 
 ■' On a small inlet east of Huston inlet. G.a^-idi is the name of a tish .said to resem- 
 ble a smelt somewhat. This t(jwn was owned by the Sand-town people. 
 
 ■* Chief of the Xf/gi-town people. The word was one used when dt'taching certain 
 bivalves from the rocks. If these were taken by surprise this could be done with 
 ease. 
 
 '^ That is, G.a'-idi. 
 
 " Near one end of Xa'gi. 
 
 ' The word they coined for the occasion, giving to it this application in order to 
 deceive their enemies. 
 
 ** Or "Bad town." It is said to have been owned by the Sa'ki qe^g.awa-i; see "The 
 story of him through whom LA'gua spoke," note 1. 
 
swANTON] HAIDA TEXTS AND MYTHS 415 
 
 ^VAI{S HKTWKKN IIIK I'KolM.K OF NlNSTINTS AND THE I'KOI'I.K oF 
 SlvIDKiiAIK 
 
 [T">1>1 l>y Alinilmni nf 'riiii^cliurii ;it <i!ri'<l,\s>;o.l 
 
 In the tiiiK's before they had musUets the Skich'^ate jx'oph- went 
 toward tlu' south end of the island to tii^ht. The entiiv town, includ- 
 inji' hoth (dans, went alono- and presently saw a fort on the hindwai'd 
 side of Ki'nteliiwit. It was named Standini;-fort. 
 
 Aftei' they htid be(Mi fishing from tlie fort for a while something 
 talked with a woman who was cutting a fish. ''Come, cut a little 
 })iece of tish' for me, younger sister." They did not know what it 
 was that spoke. This portent happened because the fort was going 
 to be destroyed, 
 
 Th(>re was no way to climl> up to the fort. They then laid a long 
 pole up the side of it. The}' used that to climb up on. Presently 
 the Skidegate people came in a crowd to the bottom of it. When 
 they were ready to go up some one shouted down from it: "'Do not 
 kill me. I Ixdong to the Cumshewa-town people." I am here with 
 them oidy for a short time." They called to him then to come down. 
 lUit he did not belie\<' them and did not go down. 
 
 By and l)y they started u\) the ladder. ^Vhen they got halfway 
 up the ladder they poured vvdiale grease down u})on the ladder. They 
 got up o\-er it with difhculty. They killed all the men and cut oti' 
 th(Mr heads. The rest [of their bodies] th(\v threw down fi-om th«^ 
 fort. The space around it was filled u[). After they had destroyed 
 them they ensla\ed the women and children. 
 
 And, when the war canoes started off. some young women and some 
 young men who had gone after s))ruce bark came out on the shore at 
 the time of their departure. They wislied to go. They would not 
 take them. And they went to the fort after they (the warriors) had 
 gone away. And, while thej'^ were still some way ofl" from the fort 
 they heard a great sound of voices. And. when they arrived there, 
 the air and blood lushing out of the months of the severed heads 
 made a great noise. At that time th(> Xinstints people wen* destroyed. 
 
 (lA'nx.oat^ and the people of his village went to war later. And 
 after they had gone along for a while they landed. At that time the 
 Ninstints people were at Djig.u'n.* And a man of the Sand-town 
 
416 BUREAU OF AMERICAN ETHNOLOGY [blli. '9 
 
 people* who had gone out from the town after something saw unob- 
 served that enemies were in a certain place. And, after he had watched 
 them for a while, he shot one. No one was about. 
 
 He then cut off his head. With that he brought the news to the 
 fort. His name was Great-drum. Then the Ninstints people launched 
 a large canoe. The}' did not know that the Skidegate people were 
 13'ing in wait for them on the shore near the fort. After they had 
 gone along for a while they shot at them. They upset the canoe. 
 
 Then Tasgie'n and Ga'da-kula'ns got ashore with ammunition. Both 
 belonged to the Sand-town people. They shot at the Skidegate peo- 
 ple from behind rocks which leaned toward the sea along the edges of 
 the water. As soon as it was seen from the fort that the}" had been 
 upset they went to help them. Those were the Ninstints-giti'ns and 
 the Sa'ki-qe'ig.awa-i.'^ 
 
 Then they landed. And they" came behind the Skidegate people. 
 At that time Yu'wa-i came to GA'nx.oat, who was taking a bath in the 
 woods. He feared then to shoot him, he was such a great chief. Then 
 he finished " night-picks-up-the-village'' (his daily fast).' 
 
 LaginA'ndigudafl also tried to help his sons by shooting. Then 
 Yu'wa-i came behind the Skidegate people and shot one. He (the man 
 shot) was all alone. He then cut off his head and put a string on it, 
 and he came out with it at the end of the lines of Skidegate people. 
 "Ho ho ho, ho ho ho, ho ho ho, Skidegate people, I am Yu'wa-i. I 
 am eating you up from behind." And, when the Skidegate people saw 
 the head that he had on his back, even their sinews gave out [they were 
 so discouraged]." 
 
 The Sand-town people lost an advantage by their foolishness. Their 
 new muskets and ammunition were sunk. Not long before a trading 
 vessel had come there. 
 
 And before this, after things had been going on quietly at the 
 [Ninstints] fort, Blown-away went out from the fort to tish. When 
 he came back fi'om lishing his gam})ling sticks were gone from the 
 house. He then went to where they were gambling. He came to 
 where his nephew was using the gambling sticks. 
 
 Then he scolded his nephew on account of them. And he (his 
 nephew) threw the gambling sticks over a cliff. He then pulled his 
 nephew down on one side and stabbed him repeatedly. And he ran 
 toward the house. Then his (the murdered man's)' younger brother 
 ran after him. When he had almost got in his younger brother also 
 stabbed him twu'C in the abdomen. He, too, soon after was lying on 
 the ground. A woman was also killed the same day. 
 
 Here is the end of the story about this. 
 
 ' The word means a piece of iish not kept for drying. 
 
 "^ Another name for Those-born-at-Qa^gials, the great Raven family of Skedang. 
 
swANToN] HAIDA TKXTS AND MYTHS 417 
 
 •'Town chief of .Skidegatf. When I was at Skitlegatc tlie remnants of his grave 
 box and of the Chilkat blanket that wa.« wound around his body were still to be 
 seen. 
 
 * An island. 
 
 *See "Story of tiie Food-giving-town people," note 4. 
 
 •"•See "Story of him through whom t.^^gua si)oke," note 1. The.>^e fanulies came 
 out to relieve the Sand-town people. I'nlike the latter they are both Kagie. 
 
 'The chief was fasting for property and success, and his fast was called "night- 
 picks-up-the- village." He probably took internal medicine at the same time. 
 
 " Probably thinking that their chief had been killed. 
 17137— No. 29—05 27 
 
418 BUKEAU OF AMERICAi^ ETHNOLOGY [bull. 29 
 
 Waks between the peoples of Skidegate and Kloo 
 
 [Told by AhrahHiii (if Tll()se-b()rIl-at-Q!a'(1A^<g(l] 
 
 In the days whoa they used arrows the Skidegate people went 
 to Kloo to war. There they kept watch. Near by were some 
 women alone, dioging roots. Near where the women dug the}' had a 
 large fire. They already had stones heated. Then the}' steamed their 
 nettle roots. The warriors were peering at them from behind. And 
 the nettle roots were cooked, and were cooked well. As they slipped 
 the skins off they kept sa3'ing " WAha-iwa'n."' 
 
 And, when they had linished this, they came out to them. The}' 
 enslaved the women. And, after they had brought them to Skide- 
 gate, they also owned the made-up word there that they had obtained 
 on the expedition. They said " Ha-iwa'n" when they did anything. 
 The Kloo people then learned that they had captured the made-up 
 word. And four canoe loads of people went from Kloo to Skidegate 
 to make war. - 
 
 They then pulled up their canoes on the inner side of Gu'lga and 
 concealed themselves there. After they had remained in hiding for a 
 while three persons went by below them in a canoe. The one in the 
 middle was light-looking and stout. His hair hung down loose. 
 
 They then passed behind a point. Then they launched one good- 
 sized canoe and pursued them. And they saw that they were near. 
 One of those in the bow then caught up a bow and shot an arrow over 
 them. When it fell near the bow all three at once looked around. 
 And they said to each other that it was Owner. '^ 'I'tiey came then 
 alongside of his canoe and killed them all. 
 
 They took the head of Owner, and they did the same to those who 
 were with hinu Then they had their three heads stuck up on poles at 
 Kloo. The Town-of-Dji'gua people made immediately another new 
 word, "■ without-even-looking-back.'"* And when the news of that 
 reached Skidegate thev. in turn, were ashamed. 
 
 After some time had elapsed the Kloo and Skidegate people began 
 again to visit back and forth. Then the Skidegate people came to 
 Blood-fort. And, having determined to kill them, Koagia'ns counted 
 the people. They then destroyed them. Not even the skin was 
 scratched on their own side. 
 
 And, after they had killed all, a youth was missing from among 
 them. Thev then launched a canoe and hunted for him. He had 
 
swANToN] HAIDA TKXTS AND MYTHS 419 
 
 juiiiped into the Wiitcr. llesjit closo to tlio cdiic <•*" tlic .soa on the 
 point on which the fort stood. 'Phi'v then found him. The Skidegate 
 man bet,^j,'ed for nierov. On acroiint of tliat they caned the phice 
 •• Hco-iring-for-merc-y-eove." And they kiUed liim, too. Then a frn'iit 
 iiuantity of blood ran in the fort. So tficy called it "■ Blood-fort." 
 
 Some time afterward a woman of the Common-food-.stoamers* who 
 was married amon<>- the Xinstints people brout^ht over food to her 
 frii'nds in Kloo. They found Kloo empty. They were afraid because 
 thev had destroyed the Skide^ate people at Blood-fort. They were 
 all at Tla'ldi.'' It was then that she arrived. 
 
 Thev slept then in the woods near the tow n of Klo(j. One of the 
 two slaves who were with her told them to camp there [instead of on 
 the beachj. And he also heard the sound of paddling. Me said then 
 to his mistress: **1 say, let us go in over there. Some people passed 
 here in the night in canoe.s." But his mistress did not believe what he 
 said, and they passed in on the south side of the island. 
 
 When they were going across the inlet the}' plainly saw some people 
 launching their canoes at a good sand beach. And the}' (the .strangers) 
 cha>ed them back. They then drove them ashore in terror. Her 
 companions escaped to the woods, and she remained behind alone. 
 She did not let them pull her in, l)ut laid her head on the edge of the 
 canoe. 
 
 And she said: "Hurry, cut oti" my head. 1 do not want to be a 
 slave. I do not want to run away frightened either. Cut off my head 
 tiuickh'. flust here, my l)rother used to say, yours were easily cut 
 oti." " She made a mark around her neck, and she kept talking. The}' 
 then cut off her head. And all that were with her escaped into the 
 woods. 
 
 They got the news at Tla'ldi, where all were living. The}' were 
 shut up there for a while as if they had boon surrounded in one house. 
 By and by the Skidegate people again came to war. Opposite to the 
 l)lace where they had drawn up their canoes some ouv was chopping 
 down a cedar for a canoe. He felled it and went aw:i\ . 
 
 Then they (the Skidegate people) asked the oldest of the warriors: 
 ''When you used to chop down a cedar how did you think about it 
 during the night T' "I thought all night what one does when the 
 woman he is in lo\ c with accepts him. He will come to it again very 
 early.'' 
 
 They then took throi^ men over to it during the night. Wiien he 
 came there early in the morning, they killed him. Then they went 
 over and got them.' 
 
 They then fell unexpectedly upon .some who came out of Tla'ldi by 
 canoe. One drew himself up into a tree whi<h ])ent over the water. 
 He alone escaped. They killed the rest. 
 
420 BUREAU OF AMERICAN ETHNOLOGY [bull. 20 
 
 During ull that autumn, until the very beginning of winter, there 
 were enemies around them. They were never free from them. 
 
 Then the man whose sister had been killed up the inlet from Kloo 
 could not get a canoe. B3' and by GiuA'skilas'* lent him a 5-fathom 
 canoe without thwarts fastened in it. And he and his younger 
 brother finished it. After they had finished it he (GinA'skilas) 
 changed his mind [about lending it]. And Alder called out to his 
 younger brother: "KIwi'dAna-i," cut off the cedar limbs from the 
 canoe at once. If he says a word against it 1 will kill him." He then 
 cut them off. They took no notice of it. And he could not get a 
 canoe. 
 
 All winter no one took a step anywhere. By and by one of them 
 went out to sea for something, yet came back safely. The}' saw that 
 spring was alread}^ beginning to come on. Then Alder and Grandson 
 went to Skidegate to war together. 
 
 Those who remained behind felt that the earth was different. The 
 ground shook, and the thunder rolled directly over them, and there 
 were landslides. A woman of Those-born-at-QIa'dAsg.o, Woman-too- 
 dirty-to-be-touched,^" owned four large clam shells, duck feathers, 
 and duck grease. She laid them (the clam shells) down and put the 
 duck grease into them. She put duck feathers along the edges. She 
 sat talking to them: "Be careful, your duck grease might spill." 
 And it stopped. She believed it was stopped by her actions." 
 
 The warriors arrived at Skidegate. Then they all (those left 
 behind) got ready to move at the same time. The}' had their canoes 
 loaded and anchored at the mouth of the creek. By and by, all started 
 oft together. That da\' they encamped at Xo'tdjix.oa's.'' That night 
 they remained awake. Amasa'n and his family acted as sentinels. 
 
 The day after that they went oft' again. And, after they had moved 
 on for a while, they camped at Sqe'lugits. The two who had gone to 
 fight were also awav- And, after having escaped from confinement, 
 they ate anything, having mussels and things in the woods for pro- 
 visions. 
 
 GinA'skilas then went out to examine a peninsula opposite the camp- 
 ing place. And a woman of Those-born-at-QIa'dASg.o, West-coast- 
 clouds, and a slave also went out. And, as they went along, they met 
 the [two returning] wari-iors. Two scalps hung out of the stern of 
 the canoe. And they told her how they "killed them. 
 
 " We found Skidegate empty. But still we did not go into the 
 houses." Tlien they came back [to the canoes]. They concealed their 
 canoes at the seaward end of Skidegate. Afterward they went to look 
 at Skidegate. They found there sixty boxes of grease, stowed awa}'. 
 They then broke them open with an ax. And the one whose sisters 
 head had been cut oft', while she w^as still alive, in the same way cut 
 off' the heads of four youths who came after devilfishes. 
 
swANTON] HAIDA TEXTS AND MYTHS 421 
 
 And she went aloiii|f lu'fore the tiohter.s shoutint;". From the i)luce 
 where GinA'skihis liiid o:oiie to make an examination some came alonjr. 
 And she shouted: "lx.ia'+! Alder and Grandson found the town of 
 Skidej^ate empty. Their canoes are full." She went toward a large 
 canoe eomini;- toward her, telling the news. When she came near she 
 recognized (ta'ux. oat's'-' canoe, named Sea-gull canoe.'* She at once 
 paddled the canoe around, and they escaped to land. Aldei- and Grand- 
 son aUo landed there. 
 
 And Cnandson's canoe was earried away l)y the wind. But before 
 the Skid(»gate people arrived Kl'dja-i'* swam over to the canoe which 
 was drifting away. And he did not care for the canoe, hut he took 
 the two scalps and swam ashore with them. He moved backward, sit- 
 ting down with the two scalps in his mouth. "'Now, Giti'ns,'" I am 
 glad to meet you." 
 
 And the Skidegate peoi)le got oti' to right there. The Kloo people 
 also came near from Sqe'higits. They came together at once among 
 the woods. Hu hu hu hu, there was a great sound of guns there. 
 A man of the Skidegate-town people^' and one of Those-born-at- 
 Qla'dAsg.o'" used to be good friends, and the Skidegate-town man 
 shouted to him: " Property-alw^ays-running-about, are you among 
 themT' "Ye-^." "'Go home. When the (jiti'ns become angry not 
 even the giizzly l)ear can stand against them." ""Indeed, I will go 
 home. I was born a griz/.l}' bear from my parents, who are grizzl}'^ 
 bears. They had me at the front [in war]." 
 
 After they had fought there for a while Amasa'n and a Skidegate 
 man shot at each other over a thin rock at the edge of the woods, and 
 they kept it up. Behind Amasa'n were two persons, one of whom 
 held a spear. He asked for it. They refused to give it to him. He 
 said that he would run over to the Skidegate man soon after he iiad 
 shot him.'" They did not give him the war spear. 
 
 Then they fought there. After they had fought there for a while, 
 and evening was coming on, Ta'-ilgwai fell. He was wounded. On 
 the other side Gidaga'ngu also fell. The\' then called out to each side 
 to stop.'-" They then ceased shooting at each other, and the Skidegate 
 peoi)le got into thcii- canoes. And the Town-of-Dji'gua people also 
 got into their canoes when it was very dark. 
 
 When th(>v (the women) escaped to land in fright Flood-tide-woman 
 went up among tiie mountains. When it became dark she went down 
 cautiously toward the place where they had camped. She was within 
 a month of giving l)irth to a child. 
 
 When she came near she heard some people laughing. And she (a 
 woman among them) recognized the voice of (iwai'is. "' I'ncle 
 (twai'is" [she saidj. And heanswered: "A'waiya. [I thought| they had 
 taken you." She (Flood-tide- woman) had come to the one with whom 
 lie had been in love."' 
 
422 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 And after they had camped there for a while one day, when the 
 sea was smooth, they went away. They looked at an island which lay 
 seaward from them. Half of them refused to use it. The rest 
 wished to use it. The place was good for houses, but there was no 
 water. They remained there all the day. 
 
 And they went away from it to Qlo'nakoa fort" and landed there. 
 All said it was g-ood. It was a good place to keep canoes. Then the}-^ 
 built little houses at the fort. When they were finished they began 
 living in them. 
 
 Before the stockade and houses were completed one of the Penin- 
 sula people *^^ who had married a woman of the Connnon-food-steamers 
 brought over news to his brother-in-law. He brought the news that 
 ridjiwas ^* had his canoe dug out in the rough. He had done that in 
 order to go to war. 
 
 Before he brought the news three persons in a canoe were fishing 
 with floats. It was raining in the inlet where they were. And, while 
 the}' had the canoe turned bottom up over them, the Skidegate people 
 quickly turned over the canoe and killed them. 
 
 He (the Peninsula man) stayed all night at Qlo'nakoa fort and went 
 oft' the next day. When evening came his smoke [was seen] rising 
 from an island l^ang seaward.*^'' Then the strongest men went out 
 from the fort to see hiu). Where he was floating, at Land-point, a big 
 whale was drifting. He raised a smoke for his brothers-in-law on 
 account of that. 
 
 The people of the fort then all went out for whale. And they 
 encamped at G.A'ldjida for the whale. There they cut it up. 
 
 ridjiwas then had his canoe in the woods at Chicken-hawk town.^" 
 They observed the Town-of-Dji'gua people cut up the whale. B3" and 
 by Two-voices went to Chicken-hawk town to cut Ig.et^' with two 
 young men. After they had gone there they heard the sound of guns. 
 They shot Two-voices only. His companions they spared. 
 
 Shortly after the guns sounded he (I'ldjiwas) sailed bj^ in front of 
 th(>, camping place. He went too fast for them to even think of going 
 out to him. 
 
 And after they had waited a while for a good day they loaded the 
 whale and went ott* with it. And, although thev wanted to go to 
 Qlo'nakoa fort, the canoes were so heav}- that they went ashore at 
 Dog-Hsh fort.-'* This fort was the best of all. And they cleared away 
 the bushes and started to live there. GinA'skilas owned blankets orna- 
 mented with duck bills (lit., '' duck teeth "). He hung them all around 
 upon the stockade on account of a canoe that had come [with visitors]. 
 And, when these were not quite enough, he bought ten with a slave 
 that a woman owned. They used to "get twentA' slaves for a sea otter. 
 
 In the following year all who were in Dog-fish fort went to Skide- 
 gate to war. And, after thoy had pull(Hl up their canoes into the 
 
SUANT..N] IIATDA TEXT!^ AND MYTIIS^ 428 
 
 woods ill tho inlot abovi* Skidcoutt', thvy wore discovered. All of the 
 Skideoate people* followed tlieiii at once. 'I'liev shot at them. Thev 
 shot one then in the canoes of the Ivloo ix-oplc They u'ol <>ll' on the 
 iiiiHM- side of Kii'ntj;a-i.'"' 
 
 .\t that time the 'ro\vn-of-l)jl'<;ua people took to the woods. When 
 thev Med the one who had been wounded sat in the canoe. Just hefore 
 'IVi'-ilo-wai o-ot oH' he called to him: "Sk?'lo;.ato-wAns,"" he said to him. 
 "try to i^ot oW. Sit at (he foot of a tree in the woods. When 1 ^-el 
 to ('umshewa '" 1 will I»oitow a (iuioe and u'ef you as soon as I can." 
 Then he consented. He said: -'All ri«>ht." 
 
 The Skideo-ate people then pulled otf their canoes. Not lonu- after 
 that the one they had wounded made a lire foi- his head. They then 
 went over from Ski(le*,'-ate and <ut oti his head. 
 
 .Vnd the Town-of-Dji'oua people w<'nt around l»y the |)oint. camijine- 
 here and there. They had nothintif to eat. And when they camped 
 they were cold. By and by they found a sea otter floated ashore. 
 They made a lire for it and steamed it in the o-round. \\ hen it was 
 cooke'd they set some in front of (liiiA'skilas. But he said: "You put 
 this in front of me to eat. but I will not eat it. The oi-avel miolit see 
 nu\""" 
 
 They then started off and came to Cumsjiewa. And they attacked 
 Ta'-ilu'wai, because he did not do as he had promised |to. the wounded 
 manj. They then borrowed a canoe at Cumshewa and went to Ske- 
 dans.''' They (the Skedans people) took them over to the fort. 
 
 And, after they had remained there for a while and it was again 
 fall, thev atrain went to T!a'Wi. And, after they were throuoh with 
 eatherino- food, they again settled at Dog-tish fort. 
 
 .\nd the summer after the succeedino- winter some [)osts fell out of 
 the stockade. Later more f(dl. Then (iwi'sukunas called his iK'phew 
 and said to him: "Chief's son, the women can now o<) anywhere they 
 want to. Fio-htinjr lies on its back. War is over." From that time 
 it was ended. 
 
 At this time chief (linA'skilas died. When (.^fi'-idjtt l)ecamt> chief 
 in his place they had a town at Sea -grass. •'•' 
 
 Here is the end of this .story. 
 
 ' Sometiniep a made-up word .«o tickled the fancy of tlic jMMidc tli;it a wlinlc town 
 would take it up and repeat it u|>on all occasions. 
 
 ^ Chief of the Skide^'ate-t<.wn people; .•^ee note 17. This episode preludes the main 
 narrative hecaus*- it was re^iarded a avvut \\un<s to kill a chief. 
 
 •' Keferrnig to the chiefs lack of watchlulncss. 
 
 ' See "Story of Thosc-l)orn-at-Skc<lans," note 8. 
 
 * \ iJalmon creek. 
 
 " Sjie taunts them bv rcfcrriii<_' to the Skidc^Mtc jicople wlioni the mmnhei-s of her 
 own family had killed. 
 
 'Thof^ewho ha.I killed the man. 
 
 "See "War hetween the people of Kl..o and the pc(.ple of Ninstints. " note 14. 
 
424 BUREAU OF AMERICAN ETHNOLOGY [bvll. 29 
 
 "Probably means "mentioned" or "talked of." 
 
 '"Either to be understood in a t-ontrary sense or, more probably, indicating that 
 she belonged to too high a family to be injured w ith impunity. 
 
 '^ All this is explained in the story of ' ' Sacred-one-standing-and-moving, Stone-ribs, 
 and Upward." 
 
 '^ "Hair-seal-low-tide," meaning the town where there are plenty of hair seal 
 visible at low tide. It was formerly a town of the Xfi^gi-la'nas, but lay on the 
 extreme border of Ninstints territory, on Lyell island, near the northern end of 
 Darwin sound. 
 
 '■'The Skidegate chief; see the preceding story. 
 
 " Each family had its own list of canoe names. 
 
 '•''Perhaps this should be K!e^dja-i, "entrails." 
 
 '" The predominant Eagle family at Skidegate. 
 
 '" A leading Raven family in Skidegate inlet, one which formerly owned the town 
 itself. After losing this to the Giti'nsthey moved up the inlet to Lina island, where 
 they had a noted village called Drum-town. 
 
 "*See "Story of Those-born-at-Skedans," note 19. 
 
 '" After the man had been shot he would finish the job. 
 
 '^^ Battles in armor often lasted for a long time w'ithout material injury to either 
 side. 
 
 '-' This paragraph is a difficult one, but I understand it is as follows: The spirit of 
 the uncle Gwai^is, about to be reborn through Flood-tide-woman, calls out. Just at 
 that time she comes to where the woman that Gwai'is formerly loved is lying, and 
 the latter, recognizing the voice, supposes it is indeed he. She speaks to him and is 
 answered again. 
 
 ^'■^ " Above-the-edges fort," on Alder island, north of Burnaby island. 
 
 '■^•■' A part of Those-born-at-QcVgials who received their distinctive name from the 
 fact that they originally lived on the outer point of the tongue of land (m which 
 Skedans was built. 
 
 -*One of the Skidegate chiefs. The name means "nobleman." 
 
 '^'' Signals were often given by means of columns of smoke. A discontinuous pillar 
 of smoke was a signal for help. 
 
 ^"On the eastern coast of Lyell island. 
 
 -' A plant. The same word is used for yew and for bow. 
 
 -'** On an islet northwest of Murchison island. 
 
 '■'^ Welcome point. 
 
 ■'* A Haida town on the north side of ( 'umshewa inlet, near its entrance. It was 
 owned by the Witcii people. 
 
 •" Compare " War between the Pebble-town people and the Slaves," note 9. 
 
 ** See the story of "Sacred-one-standing-and-moving, Stone-ribs, and Upward," 
 note 35. 
 
 ^* Or Old Kloo, on the eastern end of Tan-oo island. 
 
^*\VA^T..^) IIAIDA TKXTS AND MYTHS 42i 
 
 Wai;s I'.r.TWKKN IIIK towns of Kloo AM) KiTKATLA AND HKTWKKX 
 I'lIK Kl.oo lAMlMl.S 
 
 [T..1.1 l.y Al.riihuiii of Tli..scl)(.rii-ut-(^:a'<lAs>,'.<)] 
 
 Once 8outh-('jist' and the people of his town went tradinjjf. He came 
 to rnu}." And. after thev had ^j-iven them food for a while, heri'ics 
 were droppcnl ui)on the face of South-east, and Alder'' did not like it. 
 Then thev hcuan to ti^iht at th(> fort. And they destroyed the men 
 and enslaved the women. 
 
 They then discovered Axhia'Is swiinmino- fiom the fort. Some 
 youths pursued him. And, when they got near him. one held a spear 
 over his shouKler ready for him. He said to him: "Spare me brother- 
 in-law.*' hut still he speared him. He broke his back. 
 
 Tliey towed the ])ody of Axlua'l.s ashore. Those taken as slaves 
 then sang- the same song for his body that had been sung for him when 
 he acted in the secret societies and got power from the sea otter and 
 when he performed sleight-of-hand feats. 
 
 l^awC-' - huwiV+ho-t- ho+ lawe^-fi iii'-f la4-we'+ huyii^ uo-r lawe^i^ hu \va+ 
 of la\ve''-[- he-H iyil'-f 6— o6-f lawe'-}-i-f iya'+6-i 
 o+ lawe'-l- ye+ huwJK-f of ho-j- la\ve'ee+ hehe+ 
 iyu''+ 6+ 6-1- lawe' - liG he iyu''wa \va+. 
 
 At that time they took forty slaves for South-east. All together, 
 tiiey took seventy at that time. When they came home they started 
 to fortify themselves at Thin-fort.* 
 
 And. after they had been there for a while. I )](">' hasa' came witii 
 many canoes. They stopped in front of the foi't and bought them 
 (the slaves) for grease, hides, and slaves. And, after he had bought 
 all and had started oti", a woman whose lip around her labret was 
 broken through, the only one left, came out and stood there, and .said: 
 '•Dje'basa, chief Dje'ba.sa, are you going to let your property rot at 
 such-and-such a ])lace whiM'c it is stowc^d^'" Are you going to let it 
 rot at such-and-such aiiotluT place where it is stowed?"* 
 
 Then the canoe was backeil toward her, and he gathered the boxes 
 of grease which were in the canoe together and landed them in exchange 
 for her. Then she also got in, and th(\v went away. 
 
 When I hey first arrived there l)je'l>asa ate dry fish and grease in the 
 canoe. They saw that his luind was good. And South-east l)egan to 
 speak of building a house with what he had obtained in exchange for 
 the slaves. And they wei'c glad, sind the Tow iiof-Pji'gua pe()|)le saiio- 
 a song outside. 
 
 Wai • aiyfi' uiya' • aiyfi' aiyfi' ny:i' • uyfi ayii' : aya' r wa 
 ai'ya aiya'ha aiyfi'ha aiyfi'lia liaiyfi'lialio liaiya'hahe, etc. 
 
420 BUREAU OF AMERICAN ETHNOLOC4Y [BrLi.29 
 
 At the time tlK\v sang the}' made a forward motion, and when they 
 moved mucli the platform fell. No one was injured. Then one of 
 them asked his child: "Hi'ndju, is your brother there T' They then 
 sang- another song: "Hi'ndju. is your })rother there?" 
 
 They removed then from the fort to Chicken-hawk town.' But 
 there they ])uilt houses. After this a long time elapsed >)efore there 
 was another fight. South-east was dead, and CTinA'skilas** was also 
 dead, and Qa'-idjit" succeeded to his place. Then they cleared the 
 town of Sea-grass.'" He built Cave-house ^^ there. 
 
 And while Qfi'-idjit was sitting idle in front of his house with a 
 Pebble-town woman,'" whom he had married, Those-born-at-Skedans '•* 
 came from Skedans'* to light with him. They shot at him, and his 
 wife fell dead without uttering a word. But he got in safe. Then 
 he kept sending food through the tire to his wife."' That made him 
 soon foi'get about his wife. 
 
 And when summer came he married a woman of Those-born-at- 
 Qla'dAsg.o."' The brother of the one that was killed also stayed there. 
 His name was Lu'g.ot.'" 
 
 One day Qa'-idjit painted himself and tied weasel skins in his hair, 
 in order to set out to eat berries. He started off. Lu'g.ot had made 
 a canoe and was smoothing it there. When his brother-in-law was 
 on the point of starting off he ran down toward his brother-in-law. 
 And he threw sand into Qa'-idjit's face.^** 
 
 And he asked for two guns which were in the bow. They were 
 afraid to hand them to him then. By and by they handed him one, 
 and he shot his brother-in-law. He shot true and killed him. 
 
 Those-born-at-QIa'dAsg.o bestirred themselves at once and fired at 
 him. They shot him in the elbow. Then he la}^ there. That day 
 three were killed. Qa'-idjit was made to sit on the sand. But still 
 Qa'-idjit escaped into the house. And he lay in the back part of Cave- 
 house. He had two large blankets over him. Overthese he also had 
 a cotton canoe sail. 
 
 Now those who had done that to him went to a lonely camping 
 place. And afterward they were afraid he was alive. They came to 
 kill him. It was moonlight. A boy who was sleeping with him woke 
 him. He then pulled himself out from under the blankets. And, 
 while he moved back from the lire, one was moving a pistol '" about in 
 the smoke hole. He tried to shoot him. Twice his pistol failed to 
 go off. Then two guns were pointed through the smoke hole. When 
 they went off there were large holes in the blankets. 
 
 One day, some time afterward, he went out in front of the house 
 and sat idle. After he had sat there for a while they stepped toward 
 him. He heard the sound of running feet. And, after he had aimed 
 his gun in that direction for some time, Naskiii']'-" stuck out his head, 
 and he shot at his face. He fell there on his face. 
 
SWANT..S1 HAIDA TEXTS AND MYTHS 4*27 
 
 Of tliosc w lio came to iittiiclv liim from the cami) N:iski;i'l was killed. 
 And the one who was with him went away. And another fainiU 
 looked after the l)ody. Aftei'wai'd (^a'-idjtt went to (lA'iix.oat. who 
 was liviiiji' in Bio-house.-' Theic lie died. ,\nd his orandfathei" put 
 him into a \i\^ ho.x. 
 
 Then the i)eo])h' who had -^hol him ami were liohlino- a fort in Lake 
 inh'f""- hrought over a peace otlerino. ' 'I'hev hiout^ht over one shive,. 
 .Vnd the next year they also htdd a fort up the inh>t from Seji-onis.s 
 town. Thither Two-in-one came fiom I)ao<4.ri'ilo-Aljiin. which lies 
 seaward from Skedans. and oot him. 'I'hey came and o-ot Xaskia']-' 
 to o-o to war with the (Jtta'mat." He went at once. 
 
 They then set out. There, at Gita'mat, they took many slaves for 
 him. Two-in-one,'''' however, had three. And, when they returned, 
 tlu'y l>uilt two larjre houses at Atfi'na."^' Presently they came to him 
 to ask foi- l)lood money. They o-ave then five slaves. And Those- 
 horn-at-Skedans named their island ''Sunny-fort. "'•''* By sellinjr the 
 slaves that remained Xaskia'l built a house. There they say he hetran 
 to pot latch. Now they went from Sea-orass town to t>^et his house 
 timluMs. .Vnd they built his house at Sea-tJ-rass town. This is how 
 they j>^ot back to Sea-o-rass town. 
 
 .Vfter that time they procured more expensive seats [at the feasts 
 and potlatches]."' 'Hicy now ceas(>d to have trouble at Sea-o-rass town. 
 
 Here this ends. 
 
 Kitkatla was an iiii|>ortant town and tribe belonfring to tlio Tsiinshian stock. The 
 town \va.s on Dolphin island. 
 
 ' Chief of Sea-grass town. The whites' name for this place, Kloo, is a corruption 
 of his own name, Xen. 
 
 - A fort of the Kitkatla peojile. 
 
 •'The (Hie who apjiears in "War between the people of Kloo and the i)eople of 
 Ninstints." 
 
 * Situate at the northeivst anfi;le of l.yell island. 
 
 ■^ Chief of Kitkatla. 
 
 *■' Referrin<: to his storehouses; see "Wars with the Niska and Tsimshian aucl con- 
 flicts between Ilaida families," note 6. 
 
 •See the preceding story, note 2(5. The house that Soutli-east built at that time 
 was so large that he nanieil each half of it separately. Tin- house p(.le was coven-d 
 with abalone shells. 
 
 '*See "War between the people «f Kloo and the people of Ninstints," note 14. 
 
 '■*See the jireceding story. 
 
 '"See note 1 au<l the preceding story, note .S:*.. 
 
 " A house was sometimes so named because it hail a very deep house hole, mak- 
 ing it dark inside. 
 
 '-'See "Fight at the town of Da'x.ua," note L'. 
 
 '■'It is curious that this was the very family to which the town <hief of Kloo him- 
 self belonged. The .«eetion livintr at Ske<lans conu's ti> make war ujion the chief of 
 the one living at Klor>. 
 
 "S(>e tin' story of "Sacred-oue-standiug-and-moving, Stone-ribs, and I'pward," 
 note :i."i. 
 
428 BUREAU OF AMERICAN ETHNOLOGY [bill. 29 
 
 '•^See the story of Moldy-forehead, note 2. 
 
 "^See "Story of Those- born -at-Skedans," note 19. 
 
 "Also one of the names of the chief of the Seaward-sqofi^ladas. 
 
 ^* Because he did not think that (^iV-idjit liad lionored his sister enough. 
 
 '" Haida, ' ' short gun. ' ' 
 
 ^'' A shaman, who was also cliief of Those-born-at-QIiVdAsg.o. This was the name 
 of his supernatural helper. 
 
 -'This house was probably named after the original one which gave its name to 
 the ruling branch of the (Jiti^ns of Skidegate. 
 
 -■'The usual name given to Skincuttle inlet. Skincuttle is said to be a corruption 
 of the Haida sq!en-g.att ("Sea-gull-went-up" ), a name used l)y some of the Skide- 
 gate i)eople. 
 
 '-•''A peace offering sent over us a sign that they would make proper reparation for 
 the death of the chief. 
 
 '■'* Another chief of Those-born-at-Cila'dAsg.o, of the same name as the one who was 
 killed. 
 
 '■''"The northernmost tribe of the Wakashan stock; called by whites Kitamat. 
 
 '-"'A man of Those-born-at-Skedans. The chief of Ninstints was also so called; 
 in fact, that is the meaning of the word Ninstints. 
 
 ''■' Hot Spring island. 
 
 ^**This was near Hot Spring island. 
 
 '■'^The placing of chiefs at potlatches and feasts was regulated in accordance with 
 their wealth, the richer sitting nearer the inside house pole, in the back part of the 
 house. 
 
''^•"^' HAIDA TKXTS AND MVIHS 42'.) 
 
 War mktwkkn tiik i-koi-lk of Kloo and thk Tsimshian 
 
 I Tiilii liy Aliniliain, of Thosi-horn-ut-Qla'dA.se.o) 
 
 'I'll.' i)0()i)l(' Ml CliickoM-hawk' town were at WYi'iiiits ' pi-epuivd for 
 Will' iiiRl had doiu' raisiiij.- their canoes. Thoy were ^'oino- to Kitaiuat. ' 
 And because the tides l.oo-an to run too hjoh foi- them to make the 
 start from C^hicken-liawk town, they piepannl al i.lasu'o-.ii-i. When 
 the tide was hioli tliey started otl. 
 
 Then some Skedans' people met them. .Vnd thev uave them the 
 followino- news. Hutllehead had thrown a dry halibut at T'noiirn. ' on 
 account of which there was a fioht." They heard that a woman of the 
 Town-of-I)jT'oua people' had b(MMi killed. Then, instead [of keepintr 
 on J, they went toward the Tsimshian.' "^ 
 
 They went on and took all the dry salmon a slave wa.s o-ettino- i„ 
 Skideo-ate creek'' away from him. they took a large number of bun- 
 dles of salmon out of the canoe of one who was cominj^- back from war. 
 After they had left that place they took away all the property of some 
 people who wei'e livino- at Da'x.ua.'" 
 
 They then wet)t seaward and came to the mouth of the Skeena. 
 And they wnt toward :\Ietlakatla " and pulled their canoe up into the 
 woods. Close behind them were very many people in a tempovarv 
 camp. After some time had elapsed they b(>oan to make a noise. 
 They then went to ri»ilit. 
 
 When they came out of the woods a Tsimshian shot a llaida. --A."" 
 he was olad to have shot him. Then some Tsimshian o-ot into a 
 medium-si/ed canoe and paddled otf in fright. And the Kloo people 
 also oot into one. The Tsimshian had one i)addle, and the Hyhters 
 also had one. 
 
 And after th.'v iiad chased them for a while, they chased them 
 ashoi'e and seized them at the edo-e of the water. Only one escaped to 
 thi' woo(l>. When they sov/.od his wife she cried out." and he turned 
 around <|uickly with a knife. Then Djix.ia'al ran toward him. When 
 he o(,t „,.ar he shouted at him. He (the T>inishian) shook, and he 
 seized him. 
 
 They then ^ct into the two canoes and went over to the place where 
 they had conic out. Tli<>y went over to the war canoes that were then>. 
 On an island <.n which stood one tnv. n,>ar the place where they cam.' 
 out. sat Xi'swas.'- And the people of his town also sat there. The 
 Kloo jM'ople were unaware of it. 
 
 And. when they started oti'. one |Tsimshian| who wa> a -ood hunter 
 started after soniethino- [from th.' .amp of Xi'swas|. He shot at them. 
 Then thev started back. 
 
430 BUREAU OF AMERICAN ETHNOLOGY [Bri.L. 29 
 
 They came acro.ss then, and the warriors came to Raven-creek.^^ 
 Two canoes landed at a house that stood on the farther side of High- 
 point.^* After they had remained for a whih? in that house a Skidegate 
 man who used to be on good terms with a Kloo man ran in through 
 the doorway. Instead of sitting idU', Qena'-i's father ''* picked up his 
 weapons. One of them held ready before the door an ax which he 
 had in his hands. He In-ought news over in advance that people were 
 coming over from High-point town '* to tight them. 
 
 Then they (the assailants) went back. And they also went away. 
 When the sun had passed behind the hills, they arrived at Chicken - 
 hawk town. At that time they sang a high song. They had brought 
 in ten slaves. 
 
 Then one whose canoe was empty went into Kitamat for a short 
 raid. After he had been gone for a while they heard the sound of his 
 guns. While they were living at Kloo he brought in two slaves. 
 They took them for Kog.ogwa'n. By ti-ading these he built a house. 
 It was named "'rngilin-house.*" ^'' 
 
 Some time after this they went to war on the Tsimshian in two 
 canoes. Gitku'n^' and GitagA'ngiasLas went. After they got into 
 the Tsimshian country' they landed their canoes near Metlakatla. 
 After they had sac there for a while five persons came in a canoe after 
 devilfish. There were three women and two men, and the warriors 
 ran toward them in the woods. 
 
 The chief did not get off. But the others walked about on shore. 
 They took then the wife of NisLa'ganus, and they also took the wife 
 of his nephew. And the}' seized the other woman in the woods. She 
 was very pretty, and they lay with her there and let her go. 
 
 They pushed them along then to the place where the canoes were. 
 And, wdien they started off, NisLfi'ganus's nephew walked about on the 
 opposite shore. He shot at them many times, but the gunpowder 
 only flashed. By and by the}^ pulled out of range. And they went 
 seaward to Sqil'g.al. And, when they started across, they sang a 
 high song at Kloo.'"* And they owned her (the chief's wife) there. 
 The winter was not long for him (Gitku'n).''' 
 
 The Tsimshian then came to tight for her in a crowd. And, when 
 they camped at Qal,'" Hiil'"' sent a canoe to talk with them. He had 
 them tell the people that he w^as going to come for her. When harvest 
 time^'^ came, after he had said he would come back in many canoes, 
 a great many Kitkatla people came by canoe to Skedans. It was a 
 veritable crowd. 
 
 They stayed at the town of Skedans. The Kloo people also crossed 
 thither. The great Hal got Kluia'ns's" sister and another woman who 
 had been taken south to the Bellabella.'* He brought both over. 
 
 On the night when the Kloo people came he began to dance. After 
 he had done this for a while he sent the two Ninstints people [to the 
 
^'"'^•'■TuN] HA I DA TKXTS AND MYTHS 431 
 
 Kloo pooplcj l)v strikiiio- (hciii on the back. They stnicU (litUn'ii 
 with Ji shive,-' jind ( JidATioiiisMis also went away with one. The 
 chiefs were in Mother-house.-'' 
 
 After he had eeased chuicino-, (iitku'u also started to dance. After 
 h(> liad done so foi- a while, and had stopped, they had the wife of 
 NTsLa'iranris stand up, and the other with her. And. when thev struck 
 iier on the back to send her to the other side, she almost toueiicd the 
 «ii-ound with her lips. They did the same thino- to the othei' one. In 
 this ^\■ay tliey exchan^-ed. 
 
 Aftei- they oot back to Kloo Kluia'ns and Kladja'-i paid for their 
 sisters. Kluia'ns paid two slaves for his sister, alon.o- with sea otters. 
 Kladja'-i also paid a slave for his sister, besides iruich [)r<)perty and 
 many onus. 
 
 After this winter eame. When sprino- came Uttku'n joined the 
 secret society. At the end of two days he disappeared into the woods. 
 On the next day all the Kloo people went to Skedans. When they 
 set out they launched his canoe, which was called "Reef-canoe."'' 
 
 After they had loaded for a while, some came down in a crowd out 
 of Cave-house with a sail pulled tiohtly around them. Inside of it 
 n.any horns sounded. They got into the canoe and started across. It 
 went along in the midst of the other canoes, and something whistled 
 inside of the sail. All thought that Gitku'n was in it. 
 
 When they got near 8kedans Reef-canoe changed still more. They 
 h-t the one who had fallen [that is, joined the secret society] at Kloo 
 be inspired at Skedans. AVhen they stood in front of Skedans, he 
 (the spirit) suddenly made a noise behind Skedans, and Skedans was 
 in conunotion. Hu hu, hu hu hu, Wa'nAg.An'-' also acted u'lala in a 
 diti'erent place. At this time they were so much taken up with it that 
 they did not know what they did. When they got Wa'nAg.An into 
 Mother-house, the companions also attended to (Jitku'n. They got 
 him into Rotten house.-' They then came ashore. 
 
 The day after this, about noon, WsT'nAg.An went out and bit the 
 arms of the sons of Skedans chiefs belonging to good families.''" 
 After a time he bit the arm of (Ja-inA'ldAfia-i-yu'Ans. when he too 
 joined the secret society. He was inspired. ()m the day after that 
 Ga-inA'ldAna-i-yu'Ans went out and [feigned toj eat a Bellabella 
 woman tliat his niothei- owned. •' As he sat and moved around her she 
 l)ushed him from her and made a sound as if she fean>d him. By and 
 by he seized her and began to eat her. When he began to bite her 
 neck she died. Tlie companions took care of him. lie ate to the 
 middle of her. 
 
 One day, when the secret society was at it height, it was foggy. At 
 that time the two brothers of NisLa'ganus' wife eame to tight. They 
 were Nistada' and Nisulna'tc. 
 
 During three days and nights it was foggy at sea. After that, when 
 
432 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 they made land very early in the morning, they saw it (land) all at 
 once. They then pulled up their canoe on Gwa'-idjats.'" 
 
 Just at daybreak the sound of the bad secret society came to their ears. 
 When day broke they discovered that they were coming out to them 
 in a canoe. In the bow of the canoe persons were acting under the 
 influence of the spirits of the bad'*'' secret society. They made noises, 
 and they said to each other that they smelt them. Thev tied then. 
 They forgot the board which holds the foot of the mast. Then some 
 who had gone after sea eggs shouted as they came back [at seeing] their 
 white sail pass out to sea from Skedans. Then they split in two some 
 boxes of grease that they had and made a hole in the boHom with an 
 adze. Then one of them, lying on his back, held it there with his feet. 
 When they were some distance away they passed round in a crooked 
 course. Then they made a board to hold the foot of the mast at Skide- 
 gate creek. After this time the people of the two islands had the board 
 to hold the foot of the mast nailed down inside the bow. 
 
 The next fine day after this they went home. They found their 
 minds were ditierent, and they found their own country. 
 
 And, when the secret society was ; .1 over, they (the people) returned 
 to Kloo. When the middle of the following sunmier arrived they 
 came to get something for having had their sister enslaved. They 
 were allowed to land without disturbance. Before any food was given 
 to them they started to dance. ^* 
 
 ''Ho+ ho-f hi ho+ hl+ ho+ hl+ ho+ hl+ ho+ hi ho+ hoga 
 haaa hoga hog. a ha ha gudixe'" [they sangj. 
 
 Thev put a dance hat on NistAda'. They also struck Nisuhia'tc with 
 a copper plate (that is, they gave it to him). And he danced, holding it 
 by means of his neck [and chinj. Hu hu hu hu, it was a great dance. 
 The town people also struck him with some property. 
 
 This is the end. They had peace with each other. 
 
 ' See "Wars between tlie Peoples of Skidegate and Kloo," note 26. 
 
 ■^ A j>lace where the Kloo people were in the habit of camping before starting on a 
 war expedition. 
 
 ■'See preceding story, note 25. 
 
 SSee the story of " Sacred-one-standing-and-inoving, Stone-ribs, and Upward," 
 note 35. 
 
 ^ Port Simpson; see "A raid on the Tlingit," note i;5. 
 
 "' (liven in the story of "Fights l)et ween the Tsiinshian and Haida and among North- 
 ern Haida." 
 
 " See notes to the story of Cloud-watcher. 
 
 ''The word used here, TciniAski'n, is leas common than Ki'lgat. 
 
 "vSee notes to "Story of the Food-giving-town people." 
 
 '"See notes to " Fight at the town of Da'x.ua." 
 
 " See " The one abandoned for eating the flipper of a hair seal," note 1. 
 
 '- One of the great Tsinishian chiefs. 
 
 '•'See "Story of the House-point families" and note 15 under it. 
 
 'H'ape Ball. High-point town stood just north of Cape Ball. 
 
swANTON] HAIDA TEXTS AND MYTHS 488 
 
 '•"Mature luirticnlarly ol<l nu'ii wvvv jrt'iu'rally known l>y tin- names of tln-ir rliil- 
 ilren, as in "Story of the slianian, ( i.A'ndox's-father." 
 
 "^()r "Port Sim|>son house," the inside iiouse posts beinj; rarved io resemble 
 white i)eople. 
 
 '"Chief of Kloo. 
 
 "*(iiven in previous stones. It was tiiought ho much of that it was only used ujum 
 very special occasions, of which my informant remembered tive. 
 
 '•' He was so happy over liis success. 
 
 -" Bonila island. 
 
 '-' A name of Dje'basa. 
 
 '-"■'So my interpreter translated the word. It was probably tiic season when berries 
 were jjathered and roots and polatoi'S dujj;. 
 
 -'■'This was the name of the chief ni the Sand-town people, a Kaven family at Nin- 
 stints. It means "dressed-up." 
 
 -*See the story of "Raven traveling," note 9. 
 
 ■-'•''Cant word, meaning "to give." 
 
 '^"A house belonging to the QiVgials (je'ig.awa-i. The name prol)al)ly means 
 " mother of houses," referring to its size. 
 
 -'See "Wars between the peoples of Bkidegate and Kloo," note 14. 
 
 '^^ Chief or nephew of the chief at Skedans. 
 
 ^"Theword for house here, <la, is properly applied to the retaining tind)ers used 
 to hold back the earth in hou.ses having an excavation beneath them. 
 
 •"'This biting only produced a very slight wound. In later times, a chief's son 
 having died of blood poisoning, it was made still milder. 
 
 " This eating was a pretense. 
 
 •■'- One of the islands outside Skedans. 
 
 *•' Because the novices, or the beings inspiring them, were violent, and the jieople 
 feared them. 
 
 •■** Payment of kla'da, renuineration for having enslaved a person, was accompanie<l 
 iiy dancing; ]>ayment of wal, renunieration for having killed or wounded a pei-son, 
 was not. 
 
 17187— No. 29—05 28 
 
434 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 
 
 War between the people of Kloo and the Bellabella 
 
 [Told by Ahrahiaiii of Tliose-borii-iit-QIii'dASKo] 
 
 One tiiiR'. when they were ready to go tisbint>- toward tlie south, 
 Waters was dead at Sea-grass town.' A Tsimsliian named Was was a 
 close friend of his and came to send food throiioh tlie tire to him. He 
 had four canoes loaded with boxes of orcase. From him the\' learned 
 the news. The Tsimshian told them that the Bellal)ella'" of the whole 
 inlet had their canoes all ready to make war on the Eagle people.' 
 The}' did not believe the news. 
 
 After they had bought their grease they went away. Then the Kloo 
 people also went southward, and after they had gone on for a while 
 they landed at a long sandy beach, and a shaman named Dl'g.a-koya'k"* 
 performed there. His supernatural powers saw that the Bellabella were 
 coming that day. He said that his powers had looked at something 
 out at sea. 
 
 A Ninstints man who had been taken before acted as pilot for the 
 Bellabella. His name was Youngest-chief 's-son. And towai'd evening 
 the ]?ellabella saw the tires. They asked Youngest-chiefs-son: 
 " Which have the bigger fire?" And he said: "The Ninstints people's 
 tire is the larger. The lire of Gitku'n's'' i)eople is the smaller." The 
 Bella))ella then turned toward that. 
 
 The canoes then gathered near the camping place. After they were 
 assembled [on sliorej they ran out quickly. One then seized a woman 
 who was behind the house, and she knocked the Bellabella down. The 
 Bellabella still clung to her. The woman then seized a short stick and 
 struck him on the head with it. She then ran away from the 
 Bella))ella. 
 
 And afterward the Bellabella canoes -came along. Two also walked 
 along on shore. There they enslaved a Kloo man and his wife. And 
 they enslaved seven Kloo people at Qlo'na." 
 
 And after he (a certain one) had tried to shoot [some one] near 
 Gl'tgua fort he came to one who was hammering silver. And, when 
 he got near him, he pulled the trigger of his gun without taking aim. 
 It went oft', and he ran quickly to him and tried to cut oft' his head. 
 But, since he was looking to see if any were coming after him, he cut 
 on the chest. The Bellabella took in the body and went to G.ado'. 
 And they breakfasted there and slept in their canoes on the farther 
 side of G.A'nL.gin.' 
 
 And, while it was yet daylight, the singing of a child came to their 
 ears from the other side of Xena.** WinoLalu'sila, who had taken no 
 
swANToN] HAIDA TEXTS AND MVTIIS 485 
 
 one, wont to the place where llie eliild was siiijiin*^-. Tliev were 
 encani])e(l lu'liiiul the tr(>es, and had a mat hiinj,^ up on account of the 
 in()S(|uitoes. He sol'tlv j)ulled it down. He saw those lyinji" l)ehind 
 i(. At that time some one said to him " Xda'.nda'." He thought it 
 was a (Ioij:. And, after he had also looked on the other side, he went 
 aiiain to the place wh(M-(> tliev wei'e campin>i-. 
 
 He then told them how many there were, and he said that he alone 
 would have them. And he went thither. As he went toward the 
 place his enn went oil'. .Viid those w lio were behind ran up. \\'hen 
 they u"<'< 'i*':i'" he had come out near them on shore. He had cut ofi' a 
 head. 1 lis skin was covered with l)l()od. Holdinjj:- the head hanoino- 
 fiom his mouth, he cre])t down w ith two knives in his luiiids. There 
 they (Mislaved five. 
 
 They told them th(M-e that many people wert' encamped at Xena- 
 point. Tlie Kloo people told that to the Bellal)ella. They then went 
 to Xena-point. And they arri\ (m1 there, and, after they liad leathered 
 toy-ether, they lay in lines alono- the edyo.s of the orass. Presently 
 they went to get them. After they had o()ne in a line toward them 
 for a while, they .said '" Hrd<"" and threw them.selves upon them. And 
 there, too, they enslaved many Kloo people. Som(\ however, escaped 
 into the woods. 
 
 •Vfter they had '•ot them into the canoe a noi-th wind was hlowino-. 
 They then put up their sails. Many dead bodies were left hehind 
 them. And, when they jj^ot fai" out to sea. they pulled otf the head of 
 a man of the Cunishewa-town peo})le'"' named Si.ins who sat in the 
 canoe, and threw his body overl)oard while it was still alivi'. 
 
 Then those who had escaped into the woods met at Skwa'-ikun 
 island. And thev went toward the mainland on rafts. They then 
 made a bi«r smoke toward Ninstints. And they came after them at 
 once and took them over to Xinstints. Afterward, when evenino- 
 came, they took them over to wher(> they (their own people) \vere 
 tishine-. It was a <ireat piece of bad news. Thei'e was no ])eace for a 
 sintrle family. 
 
 They stopped iishin»i- then and went to Sea-^rass town. After they 
 had jione alonj,' for a while they came to the body of the man whose 
 h(»ad they had taken oti', float in.ii-.n«>ar the shore. Th(\v put it into the 
 lire thei-e." And they took alont,'' his bones. Phey rea< lied Sea-<i"rass 
 town. Hu hu hu hu hu. there was o-reat wailinu-. They now pre- 
 pared foi- war. After they had prepared slowly foi- a while they 
 went otl. 
 
 At thai lime ihey were not ac(|uainte<l with the mouth of rxdlabella 
 strait. Then, without knowintif [wlnM'e they were], they pulletl up 
 theii- (iUKfcs into tin' woods early in the morninir. And. when day 
 dawned, they .saw ^^'awayie'la^s fort. The foit was named 
 Lai'Laik!ia-i. 
 
43B BUREAU OF AMERICAN ETHNOLOGY [buu..29 
 
 And, wtien evenijig- came, they wanted to see which side was the 
 best one on which to get oti'. And they went around it while the 
 Bella})ella slept. Many log houses were on the lower part of the 
 point of the island. The}' saw it, and the}' went away. They then 
 talked it over, hu hu hu hu hu.'- On the da}' after the next they went 
 toward it just l)efore daylight. 
 
 And, after they had gone along for a while, when the bows were 
 coming in in front of the log houses the bundles of masts in the bows 
 pushed back th(> canoes. 
 
 The fort people had sung all night for Wawayie'la, Avho was acting 
 in the secret society, and slept for weariness from using their voices. 
 When they were asleep they (the Haida) came in front of them. 
 
 After some of them had got near some one came out to urinate 
 and discovered them. The Bellabella then began to shoot at them. 
 And when daylight came the Town-of-Dji'gua people '^ went ashore by 
 a reef lying off the point of the island. They then shot on their side. 
 Hu hu hu hu hu, there was a great noise of guns. 
 
 By and by the}' mentioned to Gunana'otx.a '* that they might make 
 peace, but, when the Kloo people came out on the reef, they began to 
 shoot at them again. At that time they killed a chief of the Town-of- 
 Dji'gua people. They tried then to get his body, which was high up on 
 a rock, from behind. And some one thought of a hook he had in one 
 of his boxes. They then fastened this to the end of a pole, pulled it 
 through the skin, and by pulling a little at a time they got it in. 
 
 They shot at each other all day. By and by they got into their 
 canoes and started away. They shot at them from the fort. They 
 also shot into some who were ashore. When all got away they pur- 
 sued them from the fort. They were so strong that they escaped at 
 that time by canoe. 
 
 They came back then empty-handed. And they (the people at 
 home) felt good, because while the warriors were gone a man and his 
 wife had escaped and had returned. But, when they brought hack 
 the dead body, they felt still more sorrowful than before. They 
 could do nothing. 
 
 That winter news came to the Bellabella through a canoe from the 
 Kitkatia people that when sunnner <'ame (ritku'n was going to sweep 
 out the inlet from its head like a contagion. Then the Bellabella 
 people said: "'When (Tilda'-il''' can never ))e entered how are you 
 going to sweep it out from the headT' When that news came 
 through Kitkatia.'" the Town-of-Dji'gua people said they would 
 destroy everything before them as when one spits out something. 
 
 At that time Ya'koeLas was showing how he would act when they 
 got hold of him. Ten Bellabella young men seized him. and he threw 
 them about. He said that he would do that to the Kloo people. And 
 in the very middle of summer they went southward fishing. They 
 
SWANTOS] IIAIDA TKXTS AN'D MYTHS 437 
 
 tislu'd tluM«> for a loiij^- time. Tliev observed the \vai- l{il)()os tlierc^ for 
 a loiio- time. Tliey drank medieiiie. And. when tliev had more than 
 eiiou«:h dried halihut, they went away. 
 
 When they found a jj^ood sandy heaeh they hinded. 'Hieiice they 
 started ott" to war. llu hii hii hii hii. the -^icat ci-owd of them! After 
 they had prepared for a whih' they went oil. \\'hih' they were away 
 I lie women observed the iides in two smoU(diouses. Aftei* ten ni^lits 
 had passed, and the hows |of tlie warriorsj canoes were turned about, 
 and they had started lionie, they turned around their sleeping- places.'' 
 One night after that tin>v came home. The noise of g-utis was heard. 
 
 Hu hu hu hii liu. thei(> was a great noise of guns. When they got 
 near, the sound of the war songs came rolling along. In Waters's 
 canoe the highest wai- song was sung.'** When they landed thev 
 ttrought in many slaves. Among them was the great chief, Ya'koer.as. 
 
 At that time they went up into the inlet. They spent many days 
 in it. And when they smelt smoke some went out to scout. They 
 then saw th(^ house, and before daybreak they set out for the house in 
 a liii(\ 
 
 When they got near a white man's dog l)aiked at them. At that 
 tinu' A'nkustA'-' performed as shaman. He then made a threatening 
 motion toward the dog. It stopped barking. And it came among 
 them and licked them. 
 
 When thev got near they shot at them. IIu hu hu iiu hu, they 
 finished shooting and ran in. Some went through the doorway and 
 some went in through the sides of the house. Th(\v droppc^d in 
 (|uickly in any way. They seized at once upon tliose insi(h'. 
 
 l>y and l)y one of them seized Ya'koeLas. He threw him from him, 
 and he almost fell on his hands near by. But he did not loosen his 
 hands. Those in the house did not know, on account of the confusion, 
 what the}' were doing. One lay upon some one and called for his 
 fanuly. Others pulled away his arms,^" 
 
 They now got all into their hands. At that time tiiey lay ui)oii some 
 slaves owned by Ya'koeLas who had married each other. The woman 
 then said to her husband: "Out him up among them." And her hus- 
 Itand said to her: ""Anv place where water is diunk is all right." 
 Theii- mijids were not disturbed, because they were sla\ es alieady. 
 
 Then the chief, Ya'koeLas, refused to leave the place. The Kloo 
 ])eople then .seized him, and he threw them off with a jeik. He then 
 moved himself little by little in the place where he had lain. He 
 moved toward an ax that was thei-e. 
 
 After they had struggled with him for a while one of them found a 
 big coil of rope near the door. They tied him then. And they car- 
 ried him to the canoe. At that time he wa^ put into Waters's canoe. 
 The canoe then moved as if some one shook it. It shook because he 
 was afraid, and they were afraid of him. 
 
438 lU'REAr OB' AMERICAN ETHNOLOGY [Bri.L.29 
 
 The one who had escaped from auionu- the Kloo people tir.st captured 
 by the HellabeHa then threw a spear at him out of another canoe, and 
 he raised his palm toward it, so that the spear ran into his palm. On 
 that account he also struck Ya'koeLas in the face with a paddle. He 
 [Ya'koeLas] did not turn away. lie held up his head as before. 
 
 After he had been shaking [with fear] for a while Waters put on 
 him a cedar-bark ring that they had taken. Then, knowing- that the 
 cedar-bark ring protected him from insult, he found that his life was 
 safe. 
 
 When it was broad daylight the Bellabella said that some people 
 lived below on the inlet. Two canoes of Those-born-at-QIa'dAsg.o'^ 
 started off. These were not anxious for their lives, because they had 
 taken nothing. 
 
 And after they had gone in that direction for a while they saw 
 smoke. Then Tcisgoa'n led, and two others went with him. A child 
 was playing at the time at the side of the house farthest from that to 
 which he came. He then ran toward him. And he chased him to the 
 house. Unable to catch him, he chased him into the house. When 
 he took hold of his mother he took him and his mother both. Those 
 in the house were frightened. He-who-was-going-to-be-Gia'giidjan 
 cauic in after him. 
 
 One person went behind the house. Five persons went out, and he 
 seized one. He was an old man. And, when lie laid hold of the other 
 four, a terrible fellow (a Bellabella) got hold of him. That (i. e., the 
 Haida) was (TilAsta'gu. He let these four go. Then the Bellabella 
 began to stab him. After he had struck him four times his younger 
 brother came to him. And he also, turned quickly upon him. And 
 another one who came up with a pistol he slapped on his nose. He 
 knocked him down. Then he (the Haida) shot him. He siiot true, 
 but he did not feel it. He then struck him with his own knife. After 
 he had done this several times he fell, and he cut off his head. They 
 say that the trunk afterward got up. 
 
 They then went to look for those who had gone into the woods. 
 They shouted out near by: "Ho ho lio'ho ho', I am LtA'nqawons." 
 There they got six persons. They also killed one. 
 
 When they went away and passed out of the inlet they saw a canoe 
 in the distance. They then remained behind a point. They talked 
 jealousl}' as to which canoe should take it. There were four. Three 
 were women. The\' then began to shoot at them. 
 
 Then they upset it, and Gi'tgoa swam over to one whom they had 
 wounded. The man ran then into the woods, and they pursued him 
 and struck him in the back of the head with a stone. And they also 
 broke his legs. They cut off* his head. But they took the women. 
 Making an end of this, they went away. Afterward they went home. 
 
 After thev came to Kloo all the chiefs talked over where tliev would 
 
8WANTON] HAIDA TKXTS AND MVTIIS 4:V.> 
 
 iKive their fort. Tlu'V discu.ssed the merits of ;i rcrtum i>lun(l. I'.y 
 •i.ul ))y tlu'v iill thou^dit Town-forf-"^ was a j?ood one, because it was 
 within easy reach of Tlri'ldl.'' whith.M- thoy wont after sahnon. 
 
 The men then went to it. Aft.r tlu-y had I.een puttino- up house 
 frmnes for a while, tliev also brought cedar planks there. 1 hen they 
 „ut them up. Afterward they als(, brought the women there. Ihey 
 w..rked upon the houses. After they had w..rk.Hl upon them tor a 
 while thev were done. 
 
 Vfter they had lived tnere for a while an ol<l Bcllabella man whom 
 thev had taken died. Thev then draog^'^l l^i'^ ''*'^'>' ^^ '^ "^'^^'1^ l'^'^*"*^- 
 .In^t before thev threw it over they cut oti' the head. Then they threw 
 him down. And his little urandchild almost pushed one of the Kloo 
 men over, lie crmsped something- at the edge of the cliti". 
 
 \fter thev had lived there for a while they went to Skedans to 
 <r..t a wife for the chiefs child, and they stayed th.Me all night. On 
 The next dav thev came away. And, when they came m sight of the 
 fort thev (the fort people) saw Kudju'Mthe woman they had .•..me 
 foi) sittin^r i„ the canoe. Their minds feeling good, they sang a pad- 
 dlino- sonc.-. When evening came her father-in-law called the people 
 to ..Tve them Indian tobacco. When they had the tobacco in their 
 mouths some said one to another: "To-night we will fool them. 
 And thev went home. _ 
 
 After \ve had lain in )>ed for a while all at once the tort moved. 
 There was a great catching up of weapons. Two Kloo peoph^ were 
 shouting behind thin rocks which stood near the fort. 1 hey heard at 
 the fort the echo of their voices resounding fn.m the shore. Ihey 
 said that it was the Bellabella. 
 
 They then tied up the slaves. And an old man living down toward 
 the shore addi'd lies to it. He said that canoes ha.l come below and 
 crone awav from him. I'.v and by a shaman who was tlu-re performed. 
 He had a'knife in his hand. They sang a song f..r him there. Some 
 spirits straightway went out of him. He said he could not hii.l any- 
 thini'- terrible bv striking with his knife. 
 
 Ain-ave chief of the Town-of-DjI'gua pc.pl.' had his house at a dis- 
 tance from them. Thev shouted to encourage him as he came trom 
 it They made a sound llike a snare drmnl in front of the houses: 
 "A-a-a-a-a-a wa-a-a-a-a-a." He came down with a knife to meet any- 
 one I who might be th.-r.'l. He passed down the trail that h'ads froni 
 the upper inl.'t an<l .auu' .luiekly out upon the trail .... th.- si.le toward 
 
 the sea. ^,,, . , . 
 
 At that time some went away from the fort. Ihey carried the news 
 to Skedans. Thev came (piickly the next day to help them. And they 
 landed tluM-e. There they gave them a gr.nit deal to eat. 
 
 When fall cam.> thev we.-e at Tla'ldl. In the summer after th.> fol- 
 lowing winter a slave that th.-y ha.l. whom young men us.mI t.. watch. 
 
440 BUREAU OF AMERICAN ETHNOLOGY [BrLL.29 
 
 began to defecate in l)cd so that they were afraid of him. He did this 
 because he had planned to get away. By and by he escaped with four 
 women. And they launched canoes and looked for him. The}^ could 
 not find him anywhere. He went off with a gun, a cartridge box, and 
 a blanket. 
 
 And some Masset chiefs were also there. They had expected to trade 
 [the runaways] for some Kloo people that they had taken. Those also 
 went away. They then took two slaves from Qogl's.'-* There they 
 also took up weapons against each other. 
 
 Afterward, when the planting was over and the salmon berries were 
 ripe, they started southward. Tliey again fished for halibut. Not 
 the smallest human being remained behind. And, after they had 
 gone along for a while, they landed at the place where they were 
 always accustomed to fish. They fished there. After the fishing had 
 gone on for a while they stopped and went away. The}^ then landed 
 at a certain long sandy beach. 
 
 And Gitku'n sent some young men after something that they had 
 forgotten at the place where they had fished. A part of them also 
 went after salmon berries, and some hunted. And, while the}^ (the 
 young men) were on the way one discovered mats belonging to the 
 Bellabella spread out to dry at the foot of the trees standing back of 
 the shore. And the two who were sent in search reached the place 
 where those were sleeping from whom they had parted and escaped. 
 TheN' came to know about the enemy. 
 
 He (the head man) went at once toward the place where they had 
 landed. And he discovered enemies about that place. The Town-of- 
 DjTgua people immediately went tiiither in two big canoes. And 
 Those-born-at-Qhl'dAsg.o followed. And, when those who had gone, 
 came into the inlet they saw the enemy unobserved by the latter. 
 They then got oft' their canoes for them. And 1)efore they got oppo- 
 site some one shot at them. The}" then began shooting into them. 
 
 Then they pursued [the Bellabella] who led them along to where 
 there were eight more canoes in the woods. And the Town-of-Dji'gua 
 people began to watch in front of the canoes. At evening Those-born- 
 at-Q!a'dAsg.o also came there. After they had been there for a while, 
 Lda'ogwafi--' called out from among the Bellabella: "Father, are you 
 in one of those canoes^ I am Lda'ogwafi."' Then Waters asked: 
 "Why is there such a crowd of people?" "Some want peace; part 
 want war." And he said to his daughter: " People always use feathers 
 in making peace. They are inviolable.'' 
 
 After she had talked [to the Bellabella] they heard the sound of a 
 canoe in the darkness. Then two persons put feathers on the chiefs. 
 And one of them asked for Gitku'n, but they pointed out to him a 
 different one.^" He then put feathers on him first. But afterward he 
 put feathers on the chiefs. 
 
SWANTON] HMD A TEXTS AXD MYTHS 441 
 
 Thon Ldji'ojrwjiM said: -Do not let Sktt<i-.:i(lr''s talk, fiithor. Tho 
 IVIlahclla arc afraid only of lii> \ oi.r." A while aftci- this SkTt*r.:id(~'s 
 stood lip. " Wawayir'la, Wawayir'hi arc you --nic of peace, sure of 
 peace ^ thenh't ine hi^ir the sound of sonic j)eace diuin." Sonic one 
 at oiico beat on the thwart of his canoe. ".VhisI that is a |)oor peace 
 ilruni."""' 
 
 .Vfter the iii<J-ht had worn on foi" a whih' day (hiwncd. and the IJcUa- 
 l)(dhi took to their canoes. After they had heoun to launch their 
 canoes and had bet^un to <^et into them, those who had eoiiie to lij^ht 
 went away. The BellabeUa also went after them. The Pjellaliclla 
 man who had escaped from Sea-grass town was with them. 
 
 After they had paddled almost past them they shot to one side of 
 the Bellalxdla. They a«iain put in their cartridges and again they 
 shot. They then sang a chasine- soiio-. And they left the licllalxdia 
 l)ehind. 
 
 Not long ])ef()re daybreak those who had gone to tight came around 
 the point. They said they had come near enemies. While they were 
 still telling the news the warriors (that is, the Rellabella) also came. 
 They gjithcred at an island that lay siniward from tiiem. The land is 
 called Stiu'djin. '" 
 
 At that time Wawayie'la asked Lda'ogwan: "Do jjcople always 
 carr}' out whatCxitku'n bidsT* And she said: " Yes. one of his uncles 
 alwaA's speaks good words for him. He (the uncle) will come." 
 
 By and by La'ma went out with three men. He had a great feather 
 bag that Gitku'n owned under his arm. He stood up in front of th(> 
 place where they were. At that time the slave who escaped from 
 Kloo had a yellow cedar-bark l)lanket over his head in the stern of 
 W'awayie'la's canoe. He tried to hide himself. They then left a broad 
 space open for La'ma between the ten canoes which were there, but he 
 went in at another place between the large canoes. La'ma recognized 
 the one who had escaped, jumped toward him, and seized him by the 
 hair. '""Are you Gia'otstts?" he said to him. and he j)ulled his hair up 
 and down. The Bcdlalxdla looked at him. 
 
 By and ])y he put feathers on them, lie i)iit feathers on Wawayie'la. 
 lie also put feathers on Ciunana'otx. a. After h(> had put fcathci-s on 
 all of the chiefs he went in. 
 
 After they had looked on a while two BellabeUa came in the canoe. 
 All then went down to the beach. On*' BellabeUa jumped ashore, 
 l)ut they pioked up the othei-, taking hold of him by the nose. They 
 made fun of him. But T^a'ma and another remained with the Bella- 
 't>ella. They took one into (iitku'ii's house; one th(\v took into th(> 
 house of Waters.-" 
 
 By and by the B(dlai)ella started toward the place where the camp 
 was. Presently they came in. Then all were afraid. By and by 
 they got in front of them. After they had been there a while, Ya'ko- 
 
442 iuth?:att of American ethnology [bull.29 
 
 cLa.s went and stood outside. AMiat ho said when he talked in the 
 foreiifn tongue was: "Belhibella; why, Bellabella, do you let 3'our- 
 selves be killed on my account? Come in nearer.'' When he ceased 
 talking all picked up their anchors and placed themselves farther in. 
 After some time had passed, a [secret-societ}'] eagle made a noise 
 behind the town. Those in the canoes became ashamed.''" After they 
 had held their heads down for a while (lunana'otx.a stood up in one 
 canoe. After he had sung a song by himself they began to sing for 
 him. At that time he jumped up and down as he danced. 
 
 Wa+ u+ ho ya c waho yo ya ha-|- wa yil yl wa wo hilyil^ i ha wil 
 Lasaxfi'nokwa ha suwa o hi ok. ill wa hfi' ya v, etc.^' 
 
 At that time they took Ya'koeLas out. They brought Lda'ogwan 
 ashore at once. Afterward all came ashore. Then the women carried 
 their things up. The things (guns) might go off against each other 
 [therefore the men held themselves readyj. The Bellabella also held 
 their guns. They took up their things into the houses into which 
 the}" had invited them. They carried off' their mats into the woods. ^^ 
 
 The Bellal)ella were hungry. "Come and eat halibut after having 
 had a long fast.''' And that day they went off. After the others had 
 left the uncle of a child that [the Haida] had captured gave them a 
 Skidegate man and nuich property for it. They now became good 
 friends forever. They ceased to tight with the Bellabella people. 
 And the following da}'^ thej'^ returned. 
 
 Here is the whole story about this. 
 
 ^vloo. 
 
 ^U.sed in its general sense, this word answers most nearly to the Ilaida Ldjifi 
 xa'idAg.a-i, although the latter is even more comprehensive. 
 
 ^The word for Eagle people used here is the usual Tsimshian word for the Eagle 
 clan and is given hy them to the Ilaida of Kloo, who are for tlu' most j^art Eagles. 
 
 '^Prohahly a Tlingit word. 
 
 ^Chief of" Kloo. 
 
 •^The Silver islands. 
 
 'Hot Spring island. 
 
 * Ramsey island. 
 
 3See "A Raid on the Tlingit," note 11. 
 
 '"See "Wars hetween the people of Ninstints and the people of Skidegate," note 2. 
 
 ^^I was told that this was done to enable the soul to go to Taxet's house; see story 
 of the Food-giving-town people, note 25. 
 
 '■■'Meaning that there was a great palaver. 
 
 ^■'See the story of Cloud-watcher, notes. 
 
 '* One of the leading Bellabella chiefs. 
 
 '^Said to be the native name for the inlet on which these Bellabella lived. 
 
 '®A Tsimshian town, also the Tsimshian part of the pojjulation of Porcher and the 
 neighboring islands. They lived always on terms of friendship with the Raven 
 people of Skedans. 
 
 "While the men were at war their wives ol)served certain regulations of a sym- 
 bolic nature, supposed to assist the warriors. Many slept in one house, with their 
 
swANTON] HAIDA TEXTS AND MYTHS 44H 
 
 heads lyiii;; in the direction that tlie warriors liad takt-n, and, when the war party 
 was supposed to have started ])ack, they all slept witli their hea<ls tiiriHMl in the 
 opposite direction. 
 
 '"Referred tn in the ]>ri'cedin;r story, note IS. 
 
 '■'Si-e the story of C'lond-watcher. 
 
 '-'"After the contest was ovt-r the varion.s fiunilics stniKT'*"'! f<" see who sliouM carry 
 away the most slaves. 
 
 ^'See ''Story of Those-born-at Skedans," note IK. 
 
 "On an islet off the north shore of Tan-oo island. This was the second time it 
 was occnpieil. The lirst time was when South-east was chief. On this occasion it 
 was renamed LaiLaik!ia''-i, after the Bellabella fort. 
 
 -•'S»n' "Wars between the peoples of Skidejrate and Kloo," noti' .">. 
 
 -' Name of a chief of the Point-town people. The escape <»f these slaves prevented 
 the Kloo ])eople from recoverinji; some of their own friends who had been taken to 
 .Ma.'^set, whereupon they became angry and took away two slaves from this chief. 
 
 '^■' Daufihter of one of the Kloo chiefs, captured in the previous Bellabella raid. 
 
 •"' Probably feariiifi; treachery. 
 
 -'The words imply that it was such as a man of low family might use, and was 
 conseiiuently of little value. 
 
 ■•"'Stiu means "sea eggs." 
 
 ^ P'xchanging hostages. 
 
 *" Because they were not provided with anything that cunld matcli the eagle. 
 
 *' I have recorded these words as well as I couM, tiiinking that they might l)e 
 identified at some future time. 
 
 •*■■' Stealing the mats of the visitors. When visitors arrived tlie tdwnspeople often 
 had sport with their property in taking it uj), Ijreaking n\>en the bun<lles, an<l playing 
 pranks with it generally. 
 
.444 BUREAU OF AMERICAN ETHNOLOGY [Bri.L.29 
 
 Wai: uetaveex the teople of Kloo and the (titi'sda 
 
 [Tol.l ).y Al)mlmin, of Those-boni-flt-QIfi'dAsg.o] 
 
 After th(\v liacl spent some time in preparation they started oil' — 
 Those-born-at-8kedans/ the Town-of-DjI'giia people,^ and Those-born- 
 at-Q!a'dAsg-.o.^ The}' spent the nit^ht on the open sea. When thej^ 
 approached Gitgia'g-As* day dawned for them. They were in eight 
 canoes. 
 
 Then four went sailing southward of them along in front. And 
 then they passed in at Gitgia'gAS island, which stretched out before 
 them. After a little while the noise of guns arose there. Afterward 
 three persons came along in a canoe, the one in the middle standing 
 up. He was a Kitkatla man, who also called himself an P^agle.^ 
 
 He asked them then: '"• What war is this^ What war is this ^ I am 
 Lawa'y." He then invited us. He invited the chief, Gitku'n, and all. 
 These people were going to hunt sea otter. He gave them a great 
 deal of food." And they staj^ed there over night. During the night 
 plenty of salmon^ came in. The next da}^ they Avent away. 
 
 They kept then out at sea. They landed at Point QA'lg.a-i. They 
 now ))egan to keep the war rules there. The next morning they began 
 to drink sea water.* They had three shamans. After they had drunk 
 sea water for a while G.A'ndox's-father'' performed. He said then: 
 ""War people, which will be good? Here is Town-singers; here is 
 Days."' 
 
 B}' and by he told the war people to get their paddles in a hurr3^ 
 And the}' got their paddles. And they carried him away on their 
 paddles fixjm where he sat on the sand. He then looked at them. 
 After some [other power] had gone out of him LA'gua" went in. He 
 told them to put their hands upon his hair. ' All did so at once. His 
 hair was long. Very many warriors pulled his hair. When they let 
 go lie had few hairs left. 
 
 Afterward another performed. After they had sung for him a while 
 he rolled over and over in front of the eight tires which stood in a line. 
 When became to the last one, he said "wa" in pain, because they 
 were going to leave one dead. 
 
 On the next day they went away. And they stayed at Dia'g.Al all 
 night. On the day after that they reached the mouth of the inlet. 
 They hunted now for a suitable place to land canoes, because they 
 were cold at night. Then they landed the canoes. At daybreak they 
 l^rought up two buckets of sea water, a small bucket and a large 
 bucket. And, while they drank, GA'ndox's-father performed. He 
 
8WANTON] HAIDA TEXTS AND MYTHS 445 
 
 aotiin asked the war people: '* Which will be i>ood^ Here is Town- 
 singers. Here is Days." And, without thinking, they eliose Days. 
 
 After they had sat there for a while (xA'ndox's-father said: *"To 
 the woods, to the woods. I feel strange beeaiise my eye twitches." 
 And after they had gone into the woods a canoe came along. After 
 it. another; after it, another. Lol seven canoes passed in front of 
 thcin. Those were the Gtti'sda people. They could not do anything. 
 Tlicy were waiting for the day that the shaman liiid appointed. 
 Although the [Haida] canoes stuck out |<)f the woods] they did not see 
 t Ihmu. 
 
 During a i)rcvi()us wiir expedition a niaii whose wif<' was steering 
 lor him passed in front of the place where they had landed. And the 
 woman came toward them. After she had come along for a while, 
 picking berries, she discovered the war canoes. Sh(^ turned about at 
 once and ran away. Her hus])and in the canoe held a gun. At that 
 time six of them chased her. He-who-was-going-to-be Gia'gudjan ran 
 in after the woman. By and l)y he shot [the man]. He floated still 
 upon the water. They i)ulle(l him in. Then, however, they shot into 
 him and killed him. 
 
 On this night they camped at the same place where the person had 
 ))e(>n shot. When day broke, a white canoe sail passed up in the mid- 
 dle of the iidet. On that night they landed farther up. Lda'ogwan '" 
 acted as pilot. They were near the place to which they were bound. 
 
 They went along tliat night and stole up on the si(h' opposite the 
 fort of those that they were going against. And those who went in 
 advance jumped oti' under a ditf. They got oti" where two canoes were 
 anchored. 'Phey pulled the canoes otf. The fort people were gather- 
 ing salal-berries. And they smashed the canoes. On the shore near 
 them a slight crackling noise was heard. 
 
 Day began to dawn. Then they landed a little way off ti-om this, 
 near the place whither they were bound. And two were .sent to 
 rcH'onnoiter. Th(>y came back at once on the run. They said that 
 tliei-e were very many sahiion hooks stuck into the ground at the edge 
 of the watci-. 
 
 Thry now got otV the canoo. 1 also got oti' with th.'Ui. Th«>y 
 crossed a salmon cicck in a crowd, 'i'hosc who were t'i-iend> kept 
 together. Two peison> acted as leaders. These gave (^onunands. 
 They told them to sit down. 'Hiey sat down at once. By and by one 
 of those who had gone scouting came to them. lie seai-ched in his 
 box. and they thought he wa> looking I'or a weapon. Pi-(>sently a 
 crackling arose in the woods, and they lay on the ground. 
 
 By and by. when they said "hfdc."'-' they ran into the house. I 
 went in with them. Wa wa wa wa. they tried to take each other for 
 slaves. Presently all got out. They discovered it | their mistake]. 
 They then went out at once. And (iiagudjan's companions came 
 
446 BUREAU OF AMERICAN ETHNOLOGY [bull.29 
 
 along at the same time/* Then [one canoe] had gone after some who 
 went to pick berries, and all went after it. 
 
 They followed them then for a while. The}' went to the place 
 where the canoe was to get the mats that were there. And they 
 jumped off and vied one with another in getting the mats. A cer- 
 tain one got ofl' last. While they were standing about in the place 
 where the mats had lain [he saw] a new mat. and he was glad to 
 have discovered it and went thither. There two women were lying. 
 He then seized them. He raised his voice and called his name. 
 When they came there and reached the two women they were sound 
 asleep on the top of the rock where they were sitting. 
 
 When they took them into the canoes one of them talked with 
 Lda'ogwan.'' She afterward said to the warriors that they might 
 take the fort. "There are no guns there," she said. They then 
 placed themselves behind a long, narrow point on the inlet above the 
 fort. From there they looked at the fort. 
 
 After they had been there some time Skitg.ade's"' stood up and said 
 that he would go there. He summoned the l)rave men out of all the 
 canoes to go with him. They went then with him, the brave ones. 
 And' they gave out the following plan: '•^Vc are going toward the 
 place where they always steam hemlock bark.'' And they told the 
 rest to follow them. 
 
 Coming along as if they were visitors, they^ moved their paddles 
 slowly. The people of the fort gambled in lines without paying any 
 attention to them. When they came near land the remainder also 
 came oil. But they still did not concern themselves about them. 
 
 When they got near those who were in advance discharged their 
 guns. And the remainder also landed there. Hu hu hu hu, they 
 shot into them. Some had fled from the fort. The}^ all landed in 
 fright on the shore opposite the back of the fort. 
 
 A man of the Giti'sda people then did the lighting. He ran about 
 on the top of the fort. Presently he shot a Kloo man dead. And, as 
 he ran about on the tops of the houses, they shot him, so that he fell 
 down between them. Two boys were with him. They went back a 
 short distance from the foi-t and began to shoot down upon them (the 
 Haida) from above. 
 
 Now they (the Kloo people) fled. Seven canoes went out to sea at 
 once. We placed ourselves in hiding close by. B}^ and by some one 
 shouted from out at sea: ''They are running down to the fort." 
 These were three Kloo men who had hidden themselves there. At 
 that time they enslaved two children. 
 
 We went thither. Those that were out at sea also came in. They 
 started at once to seize the fort, llu hu iiii hu hu, they went into the 
 houses in a crowd. At that time 1 went for tobacco only. They 
 
swANTON] HAIDA TEXTS AND MYTHS 44 < 
 
 ("iislin t'(l all who wrvi' sittini;- in tlif houses. They took all soils of 
 thin.us. 
 
 Presi'iitly .soiuo one jslioutccl: '" I'ldjiwas's ttUhcr'' tVll." Thov 
 iiiuncdiatcly went to the canoes. \\'h(Mi I passed between the houses 
 1 eame upon a dead body lyin^ there. And one who came at'ti'i* nie 
 cut oir the head. I then moved down tlie face of a steep ])hiee toward 
 the sea in a sitt iui;' posture. A pait of (he jx'ople \\ cic ofV on the 
 water in tlu'ir canoe.-. I was ulad when I uot into |a eanoe|."* 
 
 (iia'«i-udjan (•ai)tured a l»ox. After he lirouulit it out and while h(- 
 was sitting" uvnv it he was shot. lie was wouii(ie(|. They ^ct liini in. 
 Half of them they could not .u'et away fi-oni the fort. I'.y and l)y tliree 
 stood in Keef-cauoe.'" ()n(> l)e«^an to load their uuns. Pre>eiit ly (hey 
 started (owaid it. Sky '" steered for theui. As (hey went |(oward 
 the for( I \\v shot toward the ])laee from which they had been (irin»(. 
 
 H\ and by they reaelietl the fort. .\f(er (hey had oone up into it 
 they started back. At onee they shot at them from the jjlaee out of 
 whieh they had shot l)efore. After a wiiile they <^ot out safidy. 
 When they o^ot away the [(iiti'sdaj people came out to the fort. 
 They (the Haida) took away a small })art of the property. The body 
 of the Kloo man was left there. 
 
 Now they started away. The two canoes of (Jttku'n '' and his sons 
 went empty. The other people sanjr songs of victoi-y. Then a mat 
 sail came alon.Li' toward them. And one was in the canoe, (iitku'n 
 enslaved him. 
 
 This person said that some people lived farther down on the iidet. 
 lie ((ittku'n) could not per.suade them to go after them. 
 
 They got ashore then and sent tobacco to the Kloo man through the 
 tire.''-' At that time Gitku'n said to the Sqofi'ladas "^ man who had tht> 
 severed head: "Say, b)"othcr-in-Iaw,^' let me have his head instead of 
 you." Me threw it over to him at once. This is how the saying 
 •"Somebody's head cut ott'"" started. 
 
 Wiien they afterward came out into open water th(>y came out 
 directly opposite a big canoe that was going along the open coast. 
 They then jjursued it, and it distanced the Kloo jx^ople. Afterward 
 they came to Kloo. 
 
 Tlie (liti'sila, nr Kittizoo, ooiistitnted tlie southernmost division of the Tt-iinshian, 
 beii)g situated nn Seaforth channel, an extensiou of Mill)aiik sound. Cnhke most 
 war stories, tliis doe>! not bejrin by descriliing some previous injury infiicted hy the 
 people attacked. The hreakilown of old customs wits eviilently bepinninp; at this 
 time, and it i.s said that no expeditions of importance have occurred since tins one. 
 As is seen, my informant accompanied the expedition. 
 
 ' See notes to "Story of Tho.«e-l)orn-at-Skedans." 
 ■■'See notes to the story of Cloud-watcher. 
 ^See "Story of Those-l)orn-at-Skedans," note 19. 
 * Perhaps .Vrista/.aMe islatxl. 
 
448 lU'KEAr ov American ethnology [bull.29 
 
 ■'The Tsiiiiiyhian word tor Ea<ile, J^axski'yek, is here employed. 
 
 ''This was a striking violation of the war taboos. 
 
 ' This sentence is a little obscnre. 
 
 **See "A raid on the Tlingit," note 8. 
 
 'The one whose deeds are narrated in a-j)revious story. 
 
 '"The people did not know what he meant by this. 
 
 "See "The story of him through whom l^.\'gua spoke." 
 
 '-' The woman who also appears in the previous story. 
 
 '■'See "A raid on the Tlingit," note 11. 
 
 '^This appears to mean that the other attacking party joined that to which my 
 informant belonged. 
 
 '-"She being acquainted with their language. 
 
 "'See the preceding story. 
 
 '" Perhaps the father of the Skidegate chief of this name. 
 
 '* The descent was so arduous. 
 
 ''The Kloo chief's canoe. 
 
 '''"The one who related to me "Story of Those-born-at-Skedans " and the six great 
 Skedans stories from " Raven traveling" to He-who-was-born-from-his-mother's-side 
 inclusive. Owing to his conduct at this time he claimed to be numbered among 
 the "brave men." I esteem it fortunate that this old man's life was preserved. 
 
 •^' Chief of Kloo. 
 
 '"See the story of "Canoe people who wear headdresses," notes. 
 
 ^■'See "Fights between the Tsimshian and Haida and among the northern Haida," 
 note 25. 
 
 ^*The word sta is used, he being of the opposite clan. 
 
 -'^Said by a man of one clan to a man of another and equivalent to "Let me have 
 a part of it." 
 
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