some one shouted out, “Your snare inside of it got
kēˊʟ̣adî.” Tcǃuʟeˊ akudjīˊnawe ādêˊ dak wudjix̣īˊx̣.
a seagull.” Then that is why to it down he ran.
Tcǃuʟeˊ akāˊde hīnx wudjix̣īˊx̣ dudāˊsǃaỵî. 301-10
Then out to it into the water he ran [to] his snare.
Hīˊndî gīỵigēˊdaqx̣ūˊawawe hīˊnde
To the water when he got out in the middle of to the water
wuduwaxōˊtǃ āyᴀˊx wūˊnî yuỵadᴀˊkǃᵘ. Łdakᴀˊt
he was pulled down like it was like the youth. All
yuxāˊt yedānēˊỵî ỵīˊỵîawe dutǃāˊt ʟūwaguˊq.
the salmon those that were drying to him behind ran down.
Qoducīˊ duīg̣aˊ. ʟēł wudustīˊn. Tcǃuʟeˊ ʟēł
They were searching for him. Not he was seen. Then not
wuduskuˊ wāˊsa waˊniỵe. Tcǃuʟeˊ yuxāˊt qoˊa ayuˊ
was known what happened to him. Then the salmon, however,
tuwuˊqłîg̣ê. Yuhīˊnwᴀtqǃ wūckᴀˊt
felt very high. At the mouth of the creek around
caoditeˊ. Xᴀtc xāt qoaˊnî tcaˊyu ye usîˊne.
started to rush. This salmon tribe that so did.
Dūīˊn tcǃuʟeˊ dāk ỵāˊwa-a yūˊxāt qoaˊnî.
With him then seaward went the salmon people.
Hᴀsduānêˊdî an dāk hᴀs ūˊwaha. Yākᵘ yêx 302-5
To their homes with him seaward they went. Canoe like
acwagêˊqdayēˊn. Xᴀtc anqāˊwo ᴀsîyuˊ xāt xōˊnᴀx
it looked like in his eyes. This chief it was salmon among
yêtx ᴀcułîyᴀˊx. Tcǃᴀˊtu xᴀˊnu yukēˊʟ̣adî dāk
made him his son. Along with him went the seagull out
acuyāˊadzīhu dekīqǃ. Tcǃuʟeˊ ayēˊ wuteˊ āˊxō
he followed seaward. Then there he stayed among them
xāt qoaˊnî ānîˊ. ʟēqǃ tākᵘ dukaiˊantî. Dekīˊqǃ
salmon people’s town. One year he was among them. Way out
ānqǃaˊỵe yūk dix̣wᴀˊsǃ quhāˊkᵘ. Tca qāˊỵatǃen
in the town out started to be heaped eggs. Without asking
nᴀxāˊwe akaˊodikâtc. Tcǃu
anyone he started to take up and swallow them. Then
yūantqenīˊtcayu kē tǃāˊuwaîqǃ, “Āntqenîˊ hāˊʟǃî 302-10
the people shouted out about him, “People’s dung
aỵaxāˊ Cᴀnỵāˊkǃᵘʟāx.” Ag̣āˊayu tsa duyaˊ
is eating Moldy-end.” At that time right him
wuduwasaˊ yusaˊ. Ckᴀ aˊodzîku yuxāˊt
they called by that name. Afterward he came to know the salmon
qoaˊnîtc wusnexeˊ. Tcǃuʟeˊ taỵidēˊ wuguˊt
tribe had saved him. Then to lie down he went
tūdīuˊs. Tsǃutāˊdawe ye ỵawaqaˊ duīˊc,
and he stayed there. In the morning thus said his father,
“Wāˊsa īỵaˊo-dudzîqaˊ ᴀxỵīˊt.” Tcǃuʟeˊ yux
“What did they say to you, my son.” Then out
qǃēˊwatān “Qatukᴀˊxsaqa-hīˊnîde ūn yākᵘ ga-īˊtān.
he went and spoke “To Amusement creek by canoe take him up
Āwᴀˊtkᴀ dūˊłî sēˊnᴀx qǃoa’n
At the mouth of it sand-hill cranes around their necks (imp.)
djīˊyayîte.” Ayᴀˊxawe aˊositēn, yên
put his hands.” Just like it he saw there
yūk duwax̣îˊx̣k dēx wucdaỵīˊn yuhīˊn
out they were jumping two toward each other the creek
wᴀtkaˊqǃ. Łdakᴀˊt ᴀˊtawe yaỵîˊk duwaᴀˊxtc
at mouth of. All things down in this could always be heard
yuhīˊn ỵîk qên. ᴀˊtcawe ye duwasāˊkᵘ
the creek down in [and] brants. That is why so it is called
Qatuˊkᴀxsᴀka-hīn. Gusuˊ tūwunūˊguỵīỵî? ʟe
Amusement creek. Where was it he was feeling bad? Then
dutūˊtx qot kaodukǃīˊt.
from into him entirely it all got out.
The salmon people all knew the salmon month had come up here which
was their month for returning. They always spawn up here among us.
At once they started back with him. They started up this way. Then
the cohoes people broke their canoe. This is why the cohoes come up
last. The ʟǃūkǃnᴀxᴀˊdî were going to have the cohoes as an emblem,
and this is why the ʟǃūkǃnᴀxᴀˊdî are also very slow people. At once
all started, dog salmon and humpbacks. They started up this way with
Lively-frog-in-pond (the boy’s name). The big salmon people started up
thither. Very soon the salmon tribe came to the “sīt.” It is this sīt
which gives scars to whichever one happens to get caught in it. After
all got through, the people looking could see a cloud far down on the
horizon which appeared like a canoe. In the evening they went ashore
to camp. They dug holes in the ground and made flat sticks to stick
into the ground. The salmon tribe always does that way. Then the salmon
people would throw hot rocks upon one another. Their bodies vibrated
with the heat. It is that that leaves scars on the skin of the salmon.
It was Lively-frog-in-pond that let people know what the salmon people
do to one another.
Tcǃu xāt qoaˊnîtc tsǃū sikuˊ qoˊxde dîs 303-5
Then salmon tribe also knew to return month
yayêˊnqǃ xāt dîˊsîx sateỵîˊ. Yayêˊnqǃ hāgutūˊnᴀxawe
up here salmon month become was. Up here out among us
dāk wushīˊntc yūˊxāt sᴀkᵘ. Wānanīˊsawe
out always swim (i. e., spawn) the salmon for. At once
duīˊn ᴀt wudūˊwax̣ūn. Yāyêˊnde tcǃu kācukᴀˊdawe
with him to it they started back. Up this way then first
ᴀt wux̣ūˊn. Yāyêˊndî ʟǃūkǃ qoaˊnî ᴀˊawe ʟe yᴀx
to it they started. Up this way cohoes people those then up
ỵaˊodudzîtᴀqǃ aỵaguˊ ʟǃūkǃ. ᴀtcaweˊ
they came to break their canoe cohoes. That is why
kāîˊtqǃ tāqawaēˊtc ʟǃūkǃ. ʟǃūkǃnᴀxᴀˊdî 303-10
come up last cohoes. Cohoes-people
cagūˊnaya ʟǃūkǃ. ᴀtcaweˊ
is going as emblem to have cohoes. That is why
tcuỵiāˊt ʟǃūkǃnᴀxᴀˊdî tsǃu łīngîˊt łītcǃīˊỵîᴀq.
those that are here cohoes people also people are very slow.
Wānanīˊsawe ʟēqǃēˊg̣a ᴀt wux̣ūˊn, tīʟǃ, qatcāˊsǃ.
At once at one time they all started, dog salmon, humpback.
De Ākǃᵘtatsīˊn tîˊnayu yêˊndî ᴀt wudūˊwax̣ūn.
Now Lively-[frog]-in-pond with to there they started up.
G̣onaỵēˊ ỵaˊwa-a yêˊndî yuxāˊt qoaˊnî ʟēn.
Started went up to there the salmon people the big.
Wānanīˊsawe atǃēˊt ỵaˊwagu yūsîīˊt yuxāˊt qoaˊnitc.
At once to it came the sîīˊt the salmon tribe.
Aaweˊ yusîīˊt qǃēxqāˊwagaỵîaawe
That is the thing the sîīˊt whichever one just happens to wait in
tīładayēˊnatitc. Āˊnᴀx dᴀq kᴀx
used to get scars on its body. After it shoreward through
dᴀkǃîˊtînawe tcǃuʟeˊ yūˊłīngîˊttc yatîˊnî gūsǃ
they all got then the people can see cloud
ỵīnᴀˊx daq ỵāˊwuguwu aweˊ ʟe yākᵘ
down on the horizon shoreward they came when then canoe
uwāˊnutc. Tcǃuʟeˊ yᴀx dāq wugūˊtc.
it always looks like. Then like ashore they always come.
X̣wēˊkeq duhāˊîtc
A hole in the ground they always dig
tsīk tsǃu dułiᴀˊkanutc. Tcǃaˊyu
and they always make flat sticks to stick in the ground. Like it
xāt qoaˊnî ayuˊ yaqonuˊknutc. Yūˊtayᴀtǃaỵi ỵadeˊ ayuˊ
salmon tribe it is always does. The hot rocks upon those
wucdᴀˊ g̣êtcnutc yuxāˊt qoaˊnî. ᴀduktuˊ 304-5
always threw on each other the salmon people. Their bodies
ūwᴀsǃaxōˊa. Ītīˊawe
moved or vibrated [as skin roasted on hot rocks]. It is that
ayêˊnatitc yūˊxāt xāˊsǃīqǃ.
always leaves [scars on] the salmon on the skin of.
Akǃᵘtatsīˊntcaweˊ qōˊsîku yūˊxāt qoaˊnî adeˊ
Lively-frog it was let know the salmon tribe at it (i. e., how)
wuctadᴀˊnaỵa.
they do to each other.
At once they started hitherward up this coast. The salmon tribe came
against the herring tribe. In the canoes of the salmon tribe one stood
up. He said to them, “When did your cheek-flesh ever fill a man?” The
others stood by one another. The herring tribe said in reply, “We fed
them before you. Our eggs are our cheek-flesh. When will the space
around your backbone not be dirty?”[148] The salmon tribe started off
for the outside coasts of these islands. When they got outside of them
the salmon chief said, “To what creek are you going?” Having held a
conference, the salmon people named their choices. The humpbacks said,
“We will go to Saliva creek,” but the one among them who had taken the
man, mentioned Dax̣ēˊt. The salmon people called it Right-to-the-town.
Then they came in sight of the mouth of the creek. They called the
point Floating point, and the smoke house that was there a fort. It
looked like that in the eyes of the salmon people. The salmon called
human beings “seal-childrenˊs dog salmon.” When they first came into
the mouth of the creek the people sharpened poles for them to fall on
when they jumped. Then the boys always said, “Upon my fatherˊs.” At
once one jumped upon it, where before they had not killed any. At that
they (the people) were very happy.
Wānanīˊsawe āx ᴀt wux̣ūˊn yayiêˊndî gonēˊ ỵāˊwaa.
At once from that started this coast began they went up.
Yuxāˊt qoaˊnî agēˊt ỵāˊwaa yao qoaˊnî. Xāt
The salmon people against came the herring tribe. Salmon
qoaˊnî yagūˊỵîknᴀx wudūˊwahān. Yē hᴀs
tribe from inside their canoes one stood up. Thus they
ỵaˊodudziqa “Ỵīdᴀˊtsqoetc ỵīˊwᴀckaqǃoˊkotc 304-10
said to them “When your cheek-flesh
kaˊosînex.” Yūˊtǃa-hᴀs wūˊtciaxt kᴀstîˊqǃ.
filled (or saved) a man.” Those by each other stood.
Tsǃᴀs tsǃu ye ỵawaqaˊ yao qoaˊnî,
Only also (again) so said in reply the herring tribe,
“Ỵīcukᴀˊt qōˊỵaotuwaʟa. Detcǃaˊ hāwᴀcqaqǃoˊxoawe hāqahāˊgu.
“Before you we fed them. That is our cheek-flesh our eggs.
Ỵidᴀˊtguetc łīỵīkᴀˊdeỵiỵîˊk qołaʟǃīˊx̣?”
What time the space near your backbone will not be dirty?”
G̣onayēˊ ỵawaguˊ xāt qoaˊnî
Started to go off salmon tribe
yaqǃāˊtǃqǃadê. Yaqǃāˊdqǃ tǃikᴀˊt
for the sea outside of these islands. These islands outside
saxīˊx̣awe ye ỵawaqaˊ’ yuxāˊt anqāˊwo, “Dāquhīˊn de
[they] came thus said the salmon chief, “What creek to
sᴀˊỵihan?” Yūˊwuctaỵadaqa xāt qoaˊnî,
are you going?” Having said to each other the salmon tribe,
yūˊtǃa-hīˊnde yūˊqǃaỵadoqa yūˊxāt
to the creeks which [they] had named for themselves the salmon
qoaˊnî, āˊxōx ya hᴀs djîkᴀˊndoᴀq. Tcāsǃ
tribe. Among them they named their choices. The humpback
koyēˊqǃaỵaqa, “Ohāˊn, qoˊa, tcahēˊ Qǃᴀˊtstu-hīn.”
said, “We, however, will go to Saliva creek.”
Qonᴀˊx wēˊłīngîˊt aosîˊnexe aqoˊa Dax̣ēˊt āwasaˊ.
Among the people the Tlingit one saved, however Dax̣ēˊt named.
Wᴀtāˊnỵaỵî xāt qoaˊnîtc yeˊuwasa. Tcǃuʟeˊ 305-5
Right-to-the-town salmon people called it. Then
hīˊnwᴀt ʟēłguha. Yūˊqǃa qoyēˊduwasa
at the mouth of the creek they could see. The point they named
Yułuˊkłîx̣āˊckî-qǃa, tcāˊtcǃᴀs yên wunīỵîˊ, yunūˊ
“The Floating-point,” and now there was ready, the fort
at-qǃān-hîˊtî ayuˊ. Hᴀsduwāˊqǃ yē kudayeˊn yūˊxāt
smoke-house it was. In their eyes so it looked the salmon
qoaˊnîtc. Ye adōˊwasākᵘ yuxāˊt łīngîˊttc
people. Thus called the salmon Tlingit
“tsa-ỵêˊtqǃî-tīˊʟǃî.” Cūˊgu hīn wᴀt deyaîˊn
“seal-child’s-dog-salmon.” When first creek mouth of into
ỵᴀnaēˊnî ʟaganîˊs łuˊgu dusxōˊtǃnutc anāˊx
they were coming poles on point they always sharpened on it
nᴀˊg̣atānt. ᴀtỵêˊtqǃî qoˊa ye 305-10
for them to go on to when they jumped. The boys, however, thus
ūłxēˊsnutc, “ᴀxīˊc āỵîˊnade.” Wananīˊsawe ᴀnāˊx
always say, “My father’s upon.” At once on it
āg̣atᴀˊnîn, tcǃuł āˊdudjaqdjîˊ. ʟᴀx wâˊsa
one jumps, when before they always killed none. Very how
qātuwuˊ sagūˊnutc.
they were always happy.
Now they saw his father plainly coming down from far up the creek. They
said to him (the boy), “Stand up.” He jumped up. “Very fine,” said his
mother. His mother called him a fine salmon. After that the salmon swam
up the creek. The women who were cutting salmon were always seated by
Dax̣ēˊt with their backs downstream. The salmon, however, were always
rushing about down in the creek. The salmon tribe shouted about those
who were cutting. When they were partly through drying the salmon
people said to him, “Go to your mother.” His mother was cutting salmon
on the beach. The canoe floated below her on the back current. So he
floated there with his head sticking out from under it. Then she called
her husband’s attention to it. “A fine salmon is floating here with
its head out.” His father took up a hook, for he did not know that it
was his son. It swam out from him. He never expected [to see] his son
again. One year had passed since he had disappeared. At once he swam
out in front of his father. When he had hooked it he pulled it out on
a sandy bar. He hit it on the head in order to keep it fresh. Then he
threw it to his wife. “Cut it up. We will cook it,” [he said]. So she
put the salmon down to cut it up in the usual manner.
Wananīˊsawe wuduˊdzîtīn qǃēˊg̣a duīˊc yūˊnākî
At once they came to see truly his father from far up
hīn ỵîknᴀˊx ỵanaqoˊxo. “Ckǃeāˊgîtahān,” yūˊỵaodudzîqa.
creek down in coming. “Stand up,” what they said to him.
Ke ūwatᴀn.ˊ “Hᴀʟ̣agwaʟ̣aˊ” ʟa yūˊỵawaqa duʟaˊ.
Up he jumped. “Very fine,” then said his mother.
“Xāt kǃᴀdēˊn,” ʟayūˊ ᴀc ūwasāˊ duʟaˊ. ᴀtxaweˊ
“Salmon fine,” then him named his mother. After that
hīnt uwaqǃᴀˊq xāt. Dax̣ēˊt ỵîkt
up the creek swam salmon. Dax̣ēˊt down in
îxtaỵīˊn yax wusqēˊtc ca
downward [turning their backs] were always seated the women
dᴀx̣ᴀˊcî. Yuxāˊt qoˊa wuckēˊt-cādatīˊtc
cutting. The salmon, however, always rushed around
yuhīˊnỵîqǃ. Xᴀtc yūdᴀx̣acāˊayu dułēˊtcnutc yūˊxāt
down in the creek. About the cutters always shouted the salmon
qoaˊnîtc. Aỵīˊnqǃ yêduqǃâˊnawe tsa ye
tribe. Down there when they were partly through drying now so
ỵaˊodudzîqa, “Îʟāˊxᴀnde nagᵘ de.ˊ” Dᴀx̣ᴀˊc 306-5
they said to him, “To your mother go” (imp.). Was cutting
ēqqǃ duʟaˊ xāt. Yaîˊc kᴀt
on the beach his mother salmon. The back current on (or across)
wułix̣āˊc yūˊyākᵘ duēg̣ayāˊk. ᴀˊtaye nᴀˊxawe
floated the canoe below her. Under it from
dāq cwułîx̣aˊctc. Tcǃuʟeˊ duxoˊx
out (shoreward) he always floated himself. Then her husband
aỵîˊs āˊwaīqǃ. “Akǃᴀxāˊdahe hēˊnᴀx dāq
on account of it she called. “Fine salmon here from here out
cîyêˊłx̣āctc.” Kǃēˊqǃa āˊwacāt duīˊctc. ʟeł ye awuskuˊ
floats his head.” Hook took up his father. Not thus he knew
duỵīˊt sᴀtīỵîˊ. Dekīˊt wuˊʟ̣itsîs dudjînᴀˊq. De ā
his son it was. Seaward it swam from him. Now he
awułîx̣ᴀˊttc duỵīˊt. De tāk dukāˊyᴀn uwatīˊ.
did not expect ever his son. Now one year over him had been.
Wananīˊsawe āˊdāq uwakᴀˊqǃ duīˊcdjiỵīˊqǃ. 306-10
At once out from him he swam in front of his father.
Akǃēqǃawe x̣ᴀkᵘ kā awaxoˊtǃ. ᴀcāˊ
When he hooked it sandy bar on he pulled it. On head of it
awaxêˊtc tūdj sᴀkᵘ. Tcǃuʟeˊ ducᴀˊtdjīt
he hit it fresh in order to keep it. Then to his wife
awaxêˊtc. “Nax̣ᴀˊc. Gux tūsīˊt.” Tcǃuʟeˊ wâˊsa
he threw it. “Cut it up. We will cook it.” Then how
xāt cdjiỵeỵêˊn dustaˊîtc
a salmon is put down to be cut she put it
gux dux̣ᴀˊcî.
when it is going to be cut.
The Tlingit obtained copper in ancient times. A chain of twisted copper
was around the young man’s neck, for he had gone into the water with it
on. After she had tried to cut around his neck for a while, and found
that she could not, she looked at her knife. There were bits of copper
on her knife. Then she called out to her husband, “Come here.” So they
began to examine it. It was the copper chain that used to hang around
his son’s neck. Anciently the people used to have a fine woven basket
called łītǃ. As soon as he knew this he threw it into such a basket.
[He spit upon it] and blew on eagle’s down. Then he put the basket
enclosing the salmon on the roof of the house. Toward morning there was
a noise inside of it. His (the boy’s) spirit began to work inside of
it. At daybreak he went up to look at it, and a large man lay where the
salmon had been.
Tcǃu tcǃākᵘ łīngîˊt tîn kaˊodzîte yuēˊq. Eq
Then anciently Tlingit with came to be the copper. Copper
katîˊqǃayu dusᴀˊ yūˊyatǃᴀqǃᵘ. Ān
twisted chain it was his neck around the young man’s. With it
hīn xō gudīˊn. Tcǃākᵘ asᴀkᴀˊt
water into he had gone Some time around his neck
yuayetēˊgeayu ʟēł ᴀˊcdjî g̣āˊuctî, aỵᴀˊtaoʟ̣îg̣ên
when she had cut not him she could cut, she looked at
dułîˊtaỵe. Eq qǃᴀqǃêˊʟtᴀqog̣âˊyaayuˊ dułîtaˊỵê. Tcǃuʟeˊ
her knife Copper were bits of on her knife. Then
āˊwaīqǃ duxoˊx, “Hāˊgu.” ʟe adāˊ hᴀs
she called her husband, “Come here.” Then that they
ỵaodzīˊa. Duỵīˊt sēˊtkᴀtīnî ēq 307-5
came to examine. His son hung around his neck copper
katîˊqǃ gwâỵaˊ. Tcǃākᵘ qāˊdjî yên unēdjîˊn
chain was. Anciently people there used to have
łītǃ yūˊdowasakᵘ. ᴀt tcułuˊ awuskuˊuawe
[a fine-woven basket] named. As soon as he knew it
wełīˊtǃ tūˊdî āˊwaxetc. Adāˊ awuqǃâˊʟǃ.
the basket inside he threw it. On it he blew eagle’s down.
Yaˊhît kᴀqǃāˊn ke aosîtaˊ yūˊxāt łītǃ tūt.
This house on top of up he put the salmon basket inside of.
Djuqēˊqǃaawe adeˊ kaỵîˊk wudūˊwaa.
Toward morning of it on the inside there was [a noise].
Uˊxyek ūˊwatsᴀq. Qēˊnaā akekᴀˊni
His spirit commenced to work. When daylight came to look at it
ke ūˊwagut. Qā ʟēn gwâˊỵa ᴀt sᴀtāˊn, yūˊxāt 307-10
up he went. Man big it was at it lay the salmon
ỵīˊỵî.
it was.
They took their things out of all of the houses. When they brought what
had been a salmon inside a man went out and spoke to the many Kîksᴀˊdî.
“Let all the people go with their heads down.” So it was given out.
They brought up salt and devil’s clubs. As soon as they had drunk it
down in accordance with his directions they vomited. The devil’s club
and sea water were vomited out. Toward evening the shaman bathed. Below
this town is a little pond named Beating-time-for-shaman lake because
he also bathed in that. In the evening his spirits really came to
him, and blood kept running out of his mouth. The sea gull for which
he had gone out came to be his spirit. Then he showed them all things
that were to be done to the salmon down in the creek.[149] “Cut them
into four pieces,” he said. He called [the tabus] Adēyāˊ (“That’s the
way”). After that his spirits said to him, “Tie up a raft over there
on the edge of Noisy-waterfall.” He was testing his spirits to see
how strong they were. This waterfall comes down a long distance. The
Kîksᴀˊdî began to get on the raft, which his spirits named Sea-lion
raft. At once he said “Go.” He began blowing on the raft. One man was
not courageous enough to go down into the waterfall, and when the raft
went down he seized the bough of a tree at the edge of the fall. Then
it went under. It was gone for one night.
Łdakᴀˊt yūˊhîtqǃ aˊỵidᴀx gāˊniyux ᴀt
All the houses from down in them out of doors things
kaˊoduwadjêł. Ceỵadihēˊn Kîksᴀˊdîᴀqǃ yūˊxāt
they moved. Many Kîksᴀˊdî people the salmon
ỵīˊỵî tcǃuʟeˊ ūn nēł awuadeˊawe yux
what had been then with it into the house when they came out
qā qǃᴀkāwᴀnaˊ: “Ỵîn ducāˊ nag̣āadîˊ
some one he started to speak: “Down their heads let all go with
yūˊāntqēnî.” Yuayūˊ yux awaguˊt. Kē ỵaˊoduwaxa
the people.” That is how out it was given. Up they brought
ēʟǃ qa sǃᴀx̣tǃ. Yēk wududzîguˊt.
salt and devil’s club. A spirit came to be let out.
Tcǃa dōˊqǃwaya yên
Just as soon as they had drunk it up there
donaˊawe wuduʟ̣iqōˊ. Yusǃᴀˊx̣tǃ qa
according to his command they vomited. The devil’s club and
yuēˊʟǃ wuduʟ̣iqōˊ. X̣āˊnade
the sea water were vomited out. Toward evening
ỵāˊqogahaawe wudîcuˊtc yuîˊxtǃ. Aēˊqǃg̣ayā
when it was getting bathed the shaman. Below this place
hoēˊkǃᵘ ye wuduwasāˊkᵘ, 308-5
a little pond thus was named,
Xîˊdja-ēqǃî ataˊodacudjīˊdjayu.
Beating-time-for-shaman lake, because he also bathed in it.
X̣āˊnaawe qǃēˊg̣a kayēˊk wuāˊt. Doqǃēˊnᴀx
At evening truly his spirits came to him. From his mouth
cî tcǃa yūt qǃanᴀsxêˊntc, duīˊyekqǃ
blood far out ran always, his spirits
g̣āg̣aᴀˊtîn. Duyēˊgîx osîteˊ
when they would come to him. Become his spirit was
wēˊdaqa ᴀˊcuỵaodzihowu kēˊʟ̣adî. Ag̣āˊawe āˊqᴀ
that out for he came to go seagull. And then about all things
cukāˊwadja wehīˊn ỵîk xāˊdî adêˊ da gᴀx donēˊỵa.
he showed them, the creek down in salmon what to do with.
“Daqǃūˊn ỵīkᴀˊqǃ wucdᴀˊx g̣atdux̣ᴀˊctc.” Doqǃwayᴀˊx
“Four [pieces] into apart cut it.” From his mouth
ye āwasaˊ, “Adēỵaˊ.” ᴀtxaweˊ ye 308-10
thus it is called “That’s-the-way.” After that thus
aciaˊosîqa duyēˊgî, “Yūˊdo ᴀ Kēs-ᴀˊxdji-hīn ᴀqǃ
said to him his spirit, “Over there Noisy-waterfall at it
g̣adūˊsǃît xānᴀˊsǃ yuqǃāˊswᴀnkᴀqǃ.” Akūʟ̣êˊnxa
tie up a raft on the edge of the fall.” He was testing
ayuˊ duyēˊkqǃî adêˊ łîtsīˊnîỵa. Yᴀx
it was his spirits at it how strong they were. Far
g̣ałēˊ yuqǃāˊs ādeˊ uduwaqǃāˊsîỵa. Kîksᴀˊdî
it is from whence the waterfall there comes down. Kîksᴀˊdî
akᴀˊdî aˊodeha yuxāˊnᴀsǃ. Duyēˊkqǃîtc ye uwasaˊ
on to it started to get the raft. His spirits thus named it
“Tān-xāˊnᴀsǃ.” Wānanīˊsawe akāˊwana. Yuxāˊnᴀsǃ ᴀdᴀˊx
“Sea-lion-raft.” At once he said “Go.” The raft on it
qǃaodîsaˊ. Yūqǃāˊs tūˊde ỵîs yuʟēˊnᴀx qā ʟēł
he started to blow. The waterfall into for the one man not
tuwūˊwîłtsīn. Yūqǃāˊswᴀnx ʟ̣ix̣wᴀˊsǃî ᴀt tǃᴀˊne
was strong. The edge of the waterfall was hanging thing bough
aołicāˊt, yuqǃāstūˊde kᴀt caoʟ̣ixêˊdje ayuˊ
he caught, to the waterfall down into it went entirely when
yuxāˊnᴀsǃ. Tcǃuʟeˊ hāỵideˊ wułīg̣āˊsǃ.
the raft. Then down underneath [the earth] it went.
ʟēqǃ uwaxeˊ.
One [night] it was there.
Next morning the noise of shamans’ sticks was heard at the mouth of the
creek. The raft came up from underneath. Meanwhile the one that had
saved himself came among his friends and told them that the Kîksᴀˊdî
were all destroyed. Therefore the women were all weeping. When the
shaman saw them he spoke. His spirits said that the people were not
hurt at all. Nor were their clothes even torn. This is why a Kîksᴀˊdî
is very brave. The man who jumped out, however, was very much ashamed.
Then they brought the people up from [the place where they had come
out].
Tsǃutāˊt hīn wᴀˊtdî akayēˊk wudūˊwaᴀx 309-5
Next morning creek at mouth of noise was heard
ᴀtxēˊtc. Haỵînᴀˊx ke ỵaˊosiqǃut
of beating for a shaman. From underneath up came
yuxāˊnᴀsǃ. Yūcwutsǃîneˊxea duxōˊnqǃî xo
the raft. The one that saved himself his friends among
ỵāˊwugut. Ye ckᴀłnīˊk Kîksᴀˊdî qot
came. So he was telling them the Kîksaˊdî lost
cūˊwax̣īx̣. Cā qoˊa g̣āxsatîˊ. Tcǃayuˊ
were all quickly. Women therefore were all weeping. Like it
îxtǃ waqcīˊỵî ayuˊ yēỵatî. Atcayuˊ ye ỵawaqaˊ.
in shaman’s sight that way it was. This is why so he said.
Duyēˊgî qǃayᴀˊx ʟēł wâˊsa āˊwanî yūˊłīngît. Aˊna
His spirits said not anyhow are hurt the people. Clothes
tsǃu ʟēł akaˊowułsǃeʟǃ. ᴀtcaweˊ Kîksᴀˊdî 309-10
also not they tore. This is why a Kîksᴀˊdî
tuwuˊłîtsīn. Yuqāˊ qoˊa kāˊdēqǃ akāˊx
is very brave. The man, however, was much ashamed from on it
adaˊqt wudjīx̣īˊx̣î. ᴀkāˊx kē ỵaduskuˊx.
out of it jumped. From on it up they brought them.
Now the spirits worked in him, and he sang for another land otter so
that the people could see his strength. He sent out his clothes man to
a point that could be seen below. “Take a spear” [he said]. He went to
it. He saw nothing, and stayed there that night. Then he
came back. When it was day he (the shaman) said, “Take me down there.”
He said, “Go around the point below here.” He said to his clothes man,
“Be brave.” Then he spit on the end of the spear. He spoke to get
strength. When he got up after speaking and threw it over the point
he hit the land otter in the tail. Now the shaman sent for it [and
said], “Take it round there.” The land otter lay stiff. The spear
was stuck into the end of its tail. This is why even now the people
call that place Point-thrown-across. He put the shadow of his paddle
against an island below this. He was going to cut off the tongue of
the land otter upon it (the shadow). This is why they named the island
Divided-by-motion-of-paddle.[150] He fasted eight days on the island,
when he cut off the land-otter tongue. Afterward he came up, and they
were going to start home from that place. He lived for more than a
hundred years. His spirits were of such strength that he lived so long
that he could just turn about in one place.
Uqǃ yēk wūˊāt. Tsǃu kūˊcta aỵāˊwacî dułatsīˊne
There spirits worked in him. Another land otter he sang for
ᴀt yᴀq dostāˊdayu. Aīˊhaiāt łu
his strength something [people] could see. Below it point
wasatīˊnqǃa adêˊ akāˊwana dōxonqāˊwo. “Wusāˊnî g̣ᴀ
could be seen to it he sent out his clothes man. “A spear for
tᴀn.” Aˊya wuquˊx. ʟēł daˊsa awustīˊn. Ā
take.” To it he went down. Not anything he saw. There
ūˊwaxe x̣āˊna. Ax ke uwaqoˊx. Tcǃuqēˊqǃaawe
he stayed that night. From it up he came. When it was daylight,
ye ỵawaqaˊ, “Āˊyā xᴀt wug̣axaˊ.” Yuîˊxtǃ ye
so he said, “Down there me take.” The shaman thus
ỵawaqaˊ, “Yaīˊx̣ nᴀxaˊ uwaqoˊx.” Ye aỵaˊosîqa
said, “This point when below go around.” Thus he said to
doxonqāˊwo, “Îguāyêˊx qǃwᴀn.” Adaˊde qǃᴀstōˊx
his clothes man, “You be brave (imp.)” On it he spit
yuāˊda kūtcǃ. Aołîhîˊk. ʟe
the spear end of. He spoke [to get strength]. Then
uwudagudeˊawe doqǃwayᴀˊx ʟe
when he got up after [saying it] with his mouth then
yūqǃakᴀˊnᴀx kē gwugugoˊawe, yukūˊcta-ʟǃīt 310-5
over the point up when he threw it, the land-otter’s tail
uwagᴀˊsǃ. ʟe akāˊwana yuîˊxtǃîtc, “Āˊnᴀx
he hit. Then sent for it and said the shaman, “Around there