he was going. About the foot to it when it comes down
qokǃāˊỵîsayu akāˊqǃ adoxāˊ
it means good weather. According to it they
dekīˊdî. ᴀdjayuˊ akāˊỵanaguˊt akāˊdāq
way out pulled to sea. Why he was going on his way out on it
ūˊwagut yūˊsǃāx āˊni. Adeˊ aỵaˊosîta
he came the ground hog place. There (to it) he saw it
aqoˊūwudî. Dudjīˊqǃ ye ỵatīˊỵî sǃāq g̣ātaˊ ākēˊ
go into the hole. To him thus was bone trap it up
asēˊwatî. Dudjīˊîtxawe wᴀˊdutsiku g̣ātaˊ
he set. From him came to be known trap
adēˊỵîdadunaya. Kē ᴀsatīˊawe tcaadēˊnqǃ uaxeˊ.
the way to fix it. Up when it was set close by it he camped.
Qēˊnaāˊawe aqakᴀˊnt ūwaguˊt. Dug̣ātāˊỵî ʟēłgâˊwe
When it became daylight to see it he went. His trap nowhere
saqōˊstî. Aỵanāˊỵe ᴀt nādusēˊtc g̣ātaˊ aỵanāˊtx hēˊde
was. To cover thing was used trap from the top this
yū aosîˊne. Dutuwūˊdjawe ᴀt g̣axāˊt tūˊwatî.
away he took. His mind thing when he would eat he thought.
ᴀdjaweˊ yūˊg̣āta yūˊsǃāx ỵaỵîˊqǃ ye aosîˊne. 330-5
Why the trap the ground hog for something fixed.
ʟāx dūtūwuˊ āweˊ ỵakǃēˊ ł saqōˊstîỵî dug̣ātāˊỵî.
Very he felt when was good when [it] was gone his trap.
X̣îx̣tcǃ gwâˊỵa ayēˊt ūˊwagut. ᴀc ūˊwayêł.
It was a frog down into it went. Him it deceived.
Sǃāx cwuʟ̣iyêˊx yux̣îx̣tcǃ. Ye ỵawaqaˊ
Ground hog it pretended the frog. As follows said
Qakēˊqǃᵘtê, “Sǃāx gâ cʟ̣iyēˊx yax̣îˊx̣tcǃ.”
Qakēˊqǃᵘtê, “Ground hog as pretended itself this frog.”
Łdakᴀˊt wuctye aỵaosîneˊ. Yug̣ēˊyᴀqǃ yên nᴀx ỵēq
All his own he took up. At the bay there to down
ūˊwagut Yākᵘ-dēˊỵîta nᴀx. Łīngîˊt aog̣axsîtēˊnîdawe ye 330-10
he went Canoe bay to. People to see was thus
yukuˊwagutk. Aosîtēˊn yułīngîˊt Łaqǃᴀˊskî-qǃa
why he traveled. He saw people [at] Seaweed point
yūˊdowasākᵘ. ʟaxdeˊ acīˊsᴀłītǃāˊne Łīngîˊt awisteneˊ. Tcǃuʟeˊ
named. Very he was lonesome people to see. Then
aỵîˊnade g̣oneˊ ūwaguˊt. Yūˊaositēne tēqǃ sāˊnî
down toward them starting he went. What he saw stones little
łīngîˊt yᴀx. ᴀdāˊx wog̣adaˊ tēqǃ satīỵîˊ
people like. After it he had sighted that stones they were
cʟ̣ūʟkǃîˊtîn ye qǃaỵaqaˊ, “Xᴀtc tēqǃ sāˊnî łīngîˊt yᴀx
to himself thus he said, “It is stones small people like
ositēˊn.” Tsǃūˊ yāˊnᴀx dāq ūˊwagut Ałsēˊx
seem.” Again from there toward woods he went Alsek
cāˊkdê. Wāˊyukugūˊtsawe nāˊłaỵî ye 330-15
toward the head of. For traveling quite a way far up so
dāˊqgut.
after he went.
People did not know then that Athapascans lived up there. Although
eulachon ran up this river the people there were starving, as they had
no other way of catching eulachon than by means of hooks. At first
Qakēˊqǃᵘtê remained in the woods, not letting himself be seen by them.
By and by, however, he tied together two eulachon traps (or nets) used
by the Tlingit and called “seal’s-head.” Toward evening he went down to
the place where those Athapascans came up to fish and set the two traps
near by at the edge of the water. Both of them were filled that same
night, and he emptied them where the Athapascans were in the habit of
fishing. There was a large pile.
ʟēł wuduskoˊ g̣onanāˊ
Not was known Athapascan Indians (Strange people)
qostîỵîˊ. Łīngîˊttc ʟēł unałᴀˊ Āłsēˊx cāq
there were. People not far Alsek [from] head of
akᴀˊx wuguˊt G̣onanaˊ. Sāk āˊkē qǃᴀqtc.
upon them he came Athapascans. Eulachon up to it always swam.
Yūˊg̣onᴀna xō ỵaēˊn. Yūˊg̣onᴀna ʟēł
The Athapascans among was starvation. The Athapascans not
tcǃuʟeˊ āwᴀqcīỵīˊqǃ gᴀˊgî wugūˊt.
then into his own eyes (=he saw them) at all he got.
Doskǃêˊqǃt yusāˊk. ʟēłᴀˊtc g̣aduʟ̣îdjāˊg̣e ᴀt qostêˊ.
They hooked the eulachon. Not any to kill it with thing was.
ʟēł g̣ᴀˊgî ūquˊtx. Tcǃa ᴀtgutūˊwu hu. 331-5
Not at all he showed himself. Still was in the woods he.
Wānanīˊsawe aołīsǃîˊt g̣oqtc sāk yaỵīˊ ỵîs.
At once he tied together a net eulachon catching for.
Qakēˊqǃᵘtê ayuˊ ỵēq ūˊwanūk. Tsā caỵîˊ yūˊdowasākᵘ.
Qakēˊqǃᵘtê he was the one doing it. Seal’s head it is called.
Łīngîˊttc aosîkuˊ. Yug̣onanaˊ aˊke ᴀt
Indians know it. The Athapascans up to it things
djîỵaˊ yêˊnde yāx̣îgaāˊtawe āˊỵēq
they come for there when it was getting dark down to it (creek)
uwaguˊt. Dēx aołîsǃîˊt yūˊhīn wᴀnqǃ nᴀx
he went. Two [traps] he fixed the water on the edge of near
aqǃaˊołîᴀt. Tcǃu āg̣atāˊdawe ax ke ᴀqǃaˊołiᴀt. Tcǃu
he set it. That very night from it up he took them. Even
dēˊxa yᴀx caỵaˊołihîk. Yūˊg̣onana adeˊ hᴀs
both like were filled up. The Athapascans where they
îskǃᴀqǃadiˊnudjỵaˊ, adeˊ akaołix̣ēˊsǃ. 331-10
hooked the fish always there (at it) he put them down.
Ye udzîg̣āˊt yūˊsāk.
Thus there came to be a heap of the eulachon.
When the Athapascans came up next morning they exclaimed in
astonishment, “What has done this?” Qakēˊqǃᵘtê did not know that they
were Athapascans, and they did not know him. After that an Athapascan
shaman began performing to discover what was working for them. When
he discovered it he said, “Something has come to help you. Hang all
kinds of food around there.” As he did not eat any of the food they
hung about, they hung there a copper spear. Then they found him. They
also placed the daughter of a chief there so that they could get him
by having him marry her. So he at last went out among them. Now, the
Athapascans took him with them, and he explained the fish trap to them.
This is the way in which they were preserved from starvation, and the
way in which they found out about the trap. When he married the woman
they had given him they put many things upon him—moose skins, marten
skins, beaver skins, and two copper spears valued at two slaves. The
Athapascans paid him for that trap.
Tsǃūtāˊt āˊnᴀx ke ūˊwaat yūˊg̣onana. Kǃūˊʟiyᴀx
In the morning to it up came the Athapascans. Astonished
ỵateˊ yuqǃoˊłaᴀtk, Yūˊg̣onana, “Dāˊsaỵa
were in their manner of talking the Athapascans, “What this
ye djiwaneˊ.” Tsǃu hūtc ʟēł awuskuˊ g̣onanāˊx
thus has done.” Both he not knew become Athapascans
satīỵeˊ, qa hū tsǃu ʟēł wuduskuˊ dātx sᴀ satīˊỵe.
they were and he also not they knew what ? he was.
Îˊxtǃawe ᴀˊxo wu yūˊg̣onana
A shaman it was among them lived (?) the Athapascans
kaˊodudzîᴀt ᴀdāˊx ỵag̣āˊg̣adāt dāˊsayu
came to go around him from it they might find what it was
qāˊqǃᴀxᴀndî yēdjîna. Ye qǃaỵaqaˊ yuîˊxtǃ
to men was working [to bring food] thus said the shaman
yên ᴀqłatīˊnayu ye ỵawaqaˊ “Yē ỵīg̣āˊ ᴀt
there sighting it was so said “Thus for you something
wūsuˊ. Djᴀłdakᴀˊtᴀt āỵēˊnᴀx duuˊ,” Yūˊqǃayaqa. Adeˊ
got to help. Everything down there put,” what he said. There
kᴀx dułx̣wᴀˊsǃî yu-ᴀt-xāˊ qoˊa, ʟēł ᴀt ỵawuˊsa.
on being hung up the food, however, not thing he ate.
Aˊqoa łᴀtwūsāˊawe ēq ʟāq adêˊ
On account of that when he did not eat it copper spear there
kaoduˊʟ̣îx̣wᴀsǃ. Tcᴀˊtcǃa-ag̣āˊawe aˊoduʟ̣îha. Cāwᴀˊt 332-5
they hung up. At that time they found him. Woman
tsǃu aˊodutsînuq ānqāˊwu-si ayuˊ
too they came to place there a chief’s daughter it was
ag̣acāˊdayu anᴀˊx yenᴀˊx duʟ̣āˊqdayu. Tcaˊtcǃa
to marry her on account of it they could get him. Just
akᴀˊqǃāwē tsa qāxōˊ duwaguˊt. Tcǃuʟeˊ dê
on account of that indeed among the men he went. Then now
duīˊn tūt āˊwaāt g̣oˊnanātc. Tcǃuʟeˊ gᴀˊgî ye
with them into took him the Athapascans. Then indeed thus
aosîneˊ yug̣oˊqtc qāwᴀqcīˊỵîqǃ. ʟe yᴀx
he explained the fish trap before their eyes. Then so
aỵaˊosîadᴀn yūˊg̣onana yᴀx ỵāsyêˊnałᴀˊx̣ᵘỵē dᴀx. ʟē
he got alive the Athapascans like starvation from. Then
wudūˊwagūk yug̣oˊqtc. ʟē awacāˊdê
they found out [about] the trap. Then on marrying
yuˊg̣onana ānỵêˊdî, qǃūn ᴀt sayuˊ 332-10
the Athapascan of high caste, many things they were
dūnāˊye wududzîˊnî tsîskǃ, kǃūx, sǃᴀgēˊdî, dēx
on him came to be put moose(?) [skins] marten, beaver, two
ēq ʟāq dēx gūx yᴀx qǃᴀduʟ̣îtsīˊn. Yūˊg̣oqtcayu
copper spears, two slaves like were valued. That trap
ye acīˊdjuduwaqēˊ yūˊg̣onanatc.
thus they paid him those Athapascans.
Qakēˊqǃᵘtê spent two years among these people, and afterward they began
to pack up his property in order to accompany him back to his friends,
the Tlingit. All the Athapascans packed up his things for him. Just as
the warm weather was beginning these People-of-the-last-stomach, as
they were called, started with him for his town.
Adᴀˊxawe dēx tāk dōkāˊyan wułiᴀˊt yūˊg̣onana xōqǃ.
And then two years over him passed the Athapascans among.
Yadēˊx tākᵘ cūnax̣īˊx̣awe duīˊn dā
These two years were completed with him things
wududziᴀˊx doxōˊnqǃî xōdeˊ łīngîˊt xōdeˊ.
they came to pack up his friends to among Tlingit to among.
Łdakᴀˊt yūˊg̣onana ayuˊ doᴀˊtê kē kᵘgwayaˊ
All those Athapascans it was his things up packed
dutcīỵîˊs. Duīˊn g̣onayeˊ āˊwaāt doāˊnî.
for him. With him starting went [to] his town.
Kaodītǃᴀˊqǃ āˊxo gūdiỵaˊ,
It began to be hot weather among them starting
Tutxanᴀˊdî ayuˊ Qakēˊqǃᵘtê.
People-of-the- last-stomach it was Qakēˊqǃᵘtê.
There was a stream called Brush creek owned by the Brush-creek people,
who were his friends, so, feeling high, Qakēˊqǃᵘtê led these men
thither. At first the Tlingit did not know who they were walking along
with him, for they had never seen such people, and a great number of
men came along bearing load after load by means of forehead bands. When
he and his companions, carrying packs of moose, beaver, and squirrel
skins, came out on the side of the stream opposite the town, Qakēˊqǃᵘtê
said, “Come over to me in a canoe.” The people had heard about these
Athapascans, although they had not seen them. But after Qakēˊqǃᵘtê had
said, “Come over to me” twice, one ran out toward him from among the
Brush people and said, “Are we splitting land-otter tongues on account
of you? Go on below. Go to the people who are splitting tongues for
you.” The Athapascans asked Qakēˊqǃᵘtê, “What is it that they are
saying to us?” and he answered, “They are sending us away from here.”
That is why people now say, “The Brush people sent the Athapascans away
from the other side.”[161]
Hīn ye duwasāˊkᵘ Tcūkᴀn-hīˊnî, Tcukᴀnedîˊ
Stream thus named Brush creek, the Brush-creek people
hīnîˊx setîˊ dōxōnqǃēˊx sêtîˊ. Adjaweˊ
the stream became was his friends came [to own] was. Why
ciaˊqot wudîˊnî, axodêˊ yaqāˊ cunaguˊt. 333-5
feeling high among [them] these men was leading all.
ʟēł łīngîˊttc wuskuˊ yū-ᴀcīn-ỵāˊnaāt-ᴀt. ʟēł łīngîˊttc
Not Tlingit knew what was walking with him. Not Tlingit
ye ustîˊndjîn. Yān dayāˊn yūˊnaādî ʟēn yāˊna
thus ever saw. Carrying packs those going big number load
yāˊndᴀx duyāˊn. Qāˊqǃanᴀx āˊatsǃu ye duwa-uˊ.
after load carried. Forehead bands also thus they used.
Qakēˊqǃᵘtê tîn naāˊde tsîskǃ yān duyāˊn
Qakēˊqǃᵘtê with those were going moose were carrying packs of
sǃᴀg̣edîˊ tsᴀłkǃ. Yūˊān kikaˊ hīn
beaver, ground squirrel. The town opposite water
kāˊdaq uwaāt. ᴀx duīˊn axcūˊdi
on opposite side of they came. For him “To me
ỵaqoˊx yūˊỵāwaqa Qakēˊqǃᵘtê. Hāˊtcǃa akayēˊk
come over [in canoe]” said Qakēˊqǃᵘtê. Now they had
duᴀˊxdjīn yūˊg̣onana. Daxdahīˊn ye ỵᴀnᴀqaˊ 333-10
heard about those Athapascans. Twice thus he said
“ᴀxcūˊdi ỵaqoˊx.” Tcǃuʟeˊ āˊyux wududjīx̣īˊx̣
“To me come over.” Then out to him one ran
Tcukᴀnedîˊ xōnᴀˊx. ʟe ye ỵaˊodudziqa, “Ōhāˊn
Grass people from among. Then thus they came to say, “We
ag̣eˊ ỵēˊkā ᴀt tūx̣ᴀˊck, tca
? on account of you the ones are splitting tongues these
kūˊcta qoan qǃecāˊnî. Îx̣îˊnadê naiỵaˊ. Ỵikaˊ
land-otter people many. Below here go. For you
ᴀt x̣ᴀckᵒ qoūqǃx̣ᴀˊnde naỵaˊ.” Yūˊg̣onanatc
splitting tongues to the people go.” Those Athapascans
qǃawūˊsǃ Qakēˊqǃᵘtê “Wasēˊyu hadāˊ ye doqaˊ.”
asked Qakēˊqǃᵘtê “What is it to us thus they say.”
“Yāˊtxayu de hākᵘdonaˊ” yūˊaỵaosîqa
“From here away they are sending us,” what he said to
yūˊg̣onana. Atcaweˊ ỵīdᴀˊt ye ᴀtg̣âkūˊ,
those Athapascans. Why now thus they say,
“Tcūckīˊkᴀdᴀˊx g̣onanaˊ akaˊodîna Tcukᴀnedîˊtc.”
“From the other side Athapascans sent away Brush people.”
At once the Athapascans put their packs over their shoulders. It was
as quickly done as if hot water had been thrown among them. The Brush
people sent them away because they were afraid. As they set out they
began making a noise, “Hēˊyē.” They went directly to the place whither
they had been sent, and, crossing a glacier, came to Sand-hill-town.
When the Kāˊgwᴀntān learned that Qakēˊqǃᵘtê had left X̣ᴀkᴀnuwūˊ,
they caught those Athapascans and obtained all of their things. The
G̣ānᴀxteˊdî also came to have dealings with them. Even now these people
stop among them. They never became Tlingit, but they became people
with whom one may trade. Whatever things they had, such as abalones,
the Athapascans gave to them. That is how the Tlingit used to do in
olden times. In exchange the Tlingit gave them every sort of thing to
eat and especially an edible seaweed; but they did not know what to
make of this last. The Athapascans did not know how it was cooked,
and, when hot stones were thrown inside of a basket pot and the pot
began shaking, they took up their bows and arrows to shoot at it. But
the people said, “It is something to be eaten after it has cooled,”
and gave them horn spoons for it. “Where do people go to get this?”
said they, for it suited their taste. “They get it from the very edge
of the water at the lowest tide.” When the Athapascans went back with
Qakēˊqǃᵘtê to their homes they told the Tlingit to bring seaweed up
when they came, so the Tlingit began taking this up to them. A beaver
skin could be bought with one bunch of seaweed. From them were learned
of the flat nose ring and dancing.
ᴀtxaweˊ tcǃuʟeˊ āwāˊxde āˊwaqe yūˊg̣onana
After that then into got (over shoulders) the Athapascans
hᴀsduyāˊnaỵî. ᴀxōˊt yatǃāˊỵî hīn kaˊoduwaxêtcî yêˊxawe
their packs. Among them hot water was thrown like that
wūˊnī. Tcukᴀnedīˊtc qoˊa a ᴀkaˊoʟ̣exēʟǃ. ᴀtcaweˊ ax
it resembled. Brush people, however, were afraid. Why from
hᴀs akāwᴀnaˊ. G̣onayeˊ hᴀs gᵒg̣waaˊde, 334-5
they sent them away. Starting they were going to go,
“Hēˊye,” ye dowaᴀˊxtc ʟākᵘ g̣onayēˊ kᵘgwaᴀˊt
“Hēˊye,” thus it sounded fast starting they were going to go
g̣ānug̣uˊn. Adeˊ hᴀs kaoduwanaˊỵīỵa āweˊ ʟe
when they let them go. Where they sent them there right
ādeˊ g̣oneˊ hᴀs uwaāˊt. Sîtǃkanᴀˊx tcǃuʟeˊ ᴀt
to it started they went. Across a glacier then there
hᴀs ūˊwaāt ʟaocāˊcaki-ān. Wududzikūˊ ax qot
they got Town-on-the-sand-hill. Came to know from it he
wugūdeˊ X̣ᴀkᴀnuwūˊ dᴀx Qakēˊqǃᵘtê Kāˊgwᴀntāntc.
went away X̣ᴀkᴀnuwūˊ from Qakēˊqǃᵘtê Kāˊgwᴀntān.
Kāgwᴀntāndjawēˊ tsa wūcāˊt yūˊg̣onana. Łdakᴀˊt-ᴀt
Kāˊgwᴀntān indeed caught those Athapascans. All the things
hᴀsdoᴀˊdî ᴀˊxo āˊwaāt. G̣ānᴀxtedīˊtc tsǃu 334-10
their things among them went. The Gānᴀxteˊdî also
tcǃuʟeˊ de hᴀs wududzikuˊ qāxōˊqǃ ỵā hᴀs
then now they came to know them among men they
unaxēˊn tcǃūỵedᴀˊt. ʟē Łīngîˊt hᴀs wustēˊx.
are stopping even now. Then Tlingit they never became.
Tcǃaāˊn qoˊa qaỵaqāˊqǃuwᴀnx sîtîˊ.
But yet, however, men such as can be traded with were.
Tcǃᴀ dāˊsa qāˊdjî, gunxāˊ, hᴀsdudjīdeˊ dadunaˊ g̣oˊnana.
Whatever they had abalones to them gave Athapascans.
Tcǃākᵘ qostīỵea łīngîˊt āˊyu yēkᵘdayēˊn. Łdakᴀˊt-ᴀt
Anciently were Tlingit that way were. Everything
hᴀsduqǃweˊx dutīˊx łīngîˊt. ᴀtxāˊỵî łākǃᴀˊsk. ʟēł hᴀs
to their mouths they gave Tlingit. Food seaweed not they
āˊwusko adeˊ yuyanēˊgiỵa yūłakǃᴀˊsk. 334-15
knew what to make of this seaweed.
Qᴀˊkᵘtakāˊỵîqᴀqǃ tᴀ akadēˊ wudūwag̣êˊtc
Inside a half-basket pot stones into it they threw
ỵāwatǃāˊỵia. ᴀt saēˊx G̣onanāˊtc qoˊa ʟēł wuskuˊ
hot ones. What cooked it Athapascans, however, not knew
adēˊkdusīỵa. Wudūˊwakîge yᴀx natīˊtc
how it was done. Shaking like was [in cooking]
yuqᴀˊkᵘtākāỵîˊ. Yūˊg̣onanatc tcūnēˊt aỵîˊs hᴀs
the half-basket. The Athapascans arrows for it they
akaˊołidjeł. Ye hᴀs ỵaˊodudzîqa
took up. So they came to say to them
“Dūˊxa-ᴀˊtawe ỵāgasāˊtǃawe.” Tsa cᴀł
“That is something eaten when it is cooled off.” Now spoons
hᴀsdudjīˊt ye wudūˊtsīne łīnēˊt cᴀł.
to them thus they gave dark brown (i. e., horn) spoons.
Hᴀs āˊwawūsǃ “Gudᴀˊx sa ye dadunaᴀˊtaỵa.” 335-5
They asked “From where ? thus do they go and get.”
Łᴀkāg̣āˊsaodînuˊq. “Yên g̣ałēˊn yēˊdadunaᴀˊtawe
It suited their taste. “At low tide something they go and get
cᴀˊnỵādᴀx.” Tsǃu duīˊnāwe qox wudūˊwaᴀt
from the very edge of the tide.” Again with him back they went
Qakēˊqǃᵘtê yūˊg̣onanatc hᴀˊsdu-ānīˊ-dê, akāˊyan hᴀs
Qakēˊqǃᵘtê the Athapascans to their home to bring along they
qoỵaˊosîqa yūˊłᴀkǃᴀsk. Yēˊnᴀx dusnīˊt hᴀsduxᴀˊndê
told them the seaweed. To get it to them
aqᵘgwaᴀˊt nuˊkni ỵîs. Ye du-ūˊ ʟēqǃ
they were going up to get for. Thus they bought one
sǃᴀgēˊdî ʟēqǃ łᴀkǃᴀˊsk. Hᴀsdudjītxāˊwe
beaver [skin] one [piece of] seaweed. From them
wududzîkuˊ łunᴀˊskudawōqǃ qa aʟǃēˊx tsǃu 335-10
they came to know the flat nose ring and to dance also
hᴀˊsdudjītx wuduˊdzîku.
from them came to know.
After this the people were going to build a feast house out of the
wealth the Athapascans had brought them. Every morning before they had
eaten anything they went after large trees for house timbers. They
had nothing with which to chop except stone axes. While it was being
completed the drum was beaten continually. The owner of this house was
named Man-from-himself. Soon it was finished. There were eight main
timbers, and it was completed in one year. After its long stringers
had been put on they danced the house together. There are always eight
songs for this. Then a stomach named x̣eˊca-hīˊnî was soaked in water.
The house was so big that a person who walked in front of it always
appeared small, and, when he entered, one had to speak loudly to be
heard across. This is why it was named Shadow-house.
ᴀtxaweˊ āˊgux dułiyeˊx yuhîˊt qǃᴀdᴀcîˊ
After it they were going to build the house feasting
dakaỵîˊs. Yūˊg̣onana ᴀˊdiỵī tîn āˊyu gux
for it. The Athapascans’ things with it was they
dusgīˊt. Tcǃuł ᴀt doxāˊîdjī
were going to do it. Every morning things always before eating
aweˊ ᴀnaᴀˊttc yūˊhît dāˊîde-de g̣a ās aʟᴀˊnqǃ.
it was they always went the house timbers for trees big.
ʟēł cînaxâˊỵê ayuˊ ᴀtc ᴀt dusxōˊtanutc
Not to chop it was what they had for things at all
tāˊỵīsayu. Tcǃuʟeˊ wuduʟ̣īˊqǃêaweˊ yugaˊo
a stone ax. Then when it was finished the drum
dutᴀˊngînutc. ᴀsǃāˊte ye dowasāˊkᵘ yuhîˊt
was always beaten. The owner of it thus was named the house
Stūwuqāˊ. Wānanīˊsawe yêˊnde ỵāndusnīˊn
Man-from-himself At once to there they began to finish
yūhîˊt. Daedēˊdî nᴀsǃgaducūˊ ỵatîˊ. ᴀg̣āsǃî
the house. The main timbers eight were. Posts to it
tcǃaʟēˊqǃ āntqēnīˊtcayu łayēˊx yūhîˊt.
every one (all together) the people it was built the house.
ʟēqǃ tāˊgwayu duʟ̣îyêˊx. Wānanīˊsa qǃē ke kawasūs
One year it was it was built in. At once all went up
aqᴀˊxỵīdî ag̣āˊawe tcǃᴀ aodūˊwakîtc.
its long stringers at that time they danced the house together.
Nᴀsǃgaducuˊ natīˊtc yūcîˊ. Ỵᴀnīˊawe 336-5
Eight are always the songs. When it was finished
yuhîˊt ʟēn kaˊoduʟ̣ikêł yūᴀtyuwuˊ. Ye
the house big was soaked [for building it] the stomach. Thus
duwasāˊkᵘ yuᴀtyuwuˊ x̣eˊca-hīˊnî. Yūhīˊntcayu
is named the stomach water. The water it is
duʟ̣isāˊkᵘ. Aʟēˊn hîˊtayu yuhîˊt. ᴀtcayuˊ
it gets its name from. A big house is that house. Why
yūˊdîỵīt naguˊttcî qaˊ ye gunaskeˊikǃîtc yūˊhît
below that always walks man thus is always small the house
ye kᵘgeỵīˊtc. Aỵinēˊł-gaguˊdînawe łīngîˊt
thus being large. Inside the house when one comes person’s
sᴀłagāˊonutc. ᴀtcaweˊ ye udūwasāˊkᵘ
voice is always loud [to reach across.] Why thus it is named
Qāỵahāˊỵî-hît.
Shadow-house.
Now all the women began to put fringed ornaments upon their ears in
preparation for the feast. Anciently they wore these and had red paint
upon their heads. After his guests were all seated, the chief put on
the g̣onaqᴀdēˊt dance hat, and, just before the gifts were distributed,
the x̣eˊca-hīˊnî, which was close to the door, was thrown among them.
Then they gave away to the opposite phratry the things they had
received from the Athapascans and their other property. These feasts
were always called qǃaoduwacīˊ. They also called out to whom the slaves
should be given and gave out coppers, which were placed around inside
of the house. After their guests had gone out they danced. The other
side also danced, wearing raven hats, and the feast was over.
Wānanīˊsawe cā ctātqoˊdaci 336-10
At once the women began to put on themselves
gokᵘʟǃēˊnx̣ qagoˊkqǃᵘ
fringed ornaments fastened on their ears
wudînāˊq. tcǃāˊgu łīngîˊtî tcǃāgo
started to prepare for the feast. Old time Tlingit old
ᴀt qaguˊk qaca łēqǃ. Qāˊyu
things on their ears [or] their heads red paint. Those men
qoīqǃe yên qēˊawe cāˊxo dūˊwate yusǃāˊx̣ᵘ
invited there when seated upon his head he put the hat
G̣onaqᴀdēˊt sǃāxᵘ cᴀdakūˊqǃ. Ātxaweˊ
G̣onaqᴀdēˊt hat in sections. Afterward
qǃᴀtǃāˊxt-dusîˊn hīn ye dowasāˊkᵘ X̣eˊca-hīˊnî
placed close to the door water thus named soaked with water
qaxōdēˊt dułîˊtnutc dūwuwēˊt
among the people threw it the gifts
ỵaỵīˊqǃ qāˊdēt. Ye dusniayuˊ yūˊduwuwet
just before they distributed. Thus when they gave away the gifts
G̣oˊnana ᴀˊtî qa qāˊdjīqǃ yetīˊīỵa.
Athapascans’ things and [what] to the men was [in possession].
Qǃaoduwacīˊ yūˊdusaîtc. G̣onētkᴀnaỵîˊdjīt
Feasts they were always named. To the opposite phratry
yēˊdusnītc. Gux qoˊa ayuˊ
gave them. Slaves however those
dułēˊqǃ. Tînnāˊ tsǃu
they called out [whom they should be given to]. coppers also
qāˊdjî nēłỵīˊ caỵakaˊoduwadjᴀł aˊawe qāˊdjīt
had around in the house they set them when to the people
ye uduˊdzînc yuhîˊt ʟēn dātx. Yuqoīˊqǃî yux
thus they gave away the house big around. The guests out
naāˊdawe aodūˊwaʟǃēx. Hēˊnᴀx aˊa 337-5
when they went they danced. The other party it was
caˊowu tsǃu yēł sǃāx̣ᵘ yên
had on heads also raven hats there
aduʟǃēˊxawe hēˊnᴀx aˊa tsǃu ʟe
when they were through dancing the other side it was also then
yeyēˊ wuti.
stopped.
The Athapascans on their way down used to be seen when still far back
from the coast. One time, as they were coming across the glacier,
the chief’s daughter, who was menstruant, said something to make the
glacier angry. In those days a girl menstruant for the first time did
not stay out of the house. They placed something heavy in front of her,
and for five months she was not allowed to talk. This is the period
during which a labret hole was made. It was always done when she was
fasting. This girl said to the glacier, “Would that that glacier were
my fatherˊs,” and during that night it began to grow out over their new
house. It extended itself far out over the town, and the people fled
from it to Kᴀqǃᴀnuwūˊ, where they built a new one. The Tǃᴀˊqǃdentān
fled to and established themselves at a place just opposite.
Dusīˊ wuwēˊt yuānqāˊwu sī.
His daughter was menstruant the rich man’s daughter.
Tcǃunakīˊdêaweˊ dutīˊnutc yūˊg̣onana.
Way back in the woods they always saw those Athapascans.
Akᴀˊx yên wuᴀˊdī sîtǃ ᴀx
Across it there coming glacier after it
kǃᴀˊna kaˊoʟ̣ig̣ᴀt yuwēˊtᴀdītc. ʟēł x̣ᴀkāˊỵî
said something to make it angry the menstruant one. Not outside
utēˊxqǃᵘ yuwuweˊdî cāˊwᴀt. Āg̣aˊ dutǃekāˊỵî
stays the menstruant woman. At that time in front of her
ᴀt duoxqǃoˊnutc. ᴀx ᴀt yêx 337-10
something they always put. From it something like it
doxîˊttc. Kīdjîˊn dîˊsayu āg̣aˊ
they always put [something heavy]. Five months it was during
łuqǃēˊdatᴀngînutcỵa. Yūˊcāwat
she was not allowed to talk. The woman
g̣ag̣āwēˊdîn yāˊdoqǃoa
when she is menstruant habitually this is the one’s mouth
gᴀx dutāˊg̣ê. Cawᴀˊt qoˊa ỵāˊqǃagaxētc
they are going to make a hole in. Woman, however, when she fasts
qǃedutāˊqtc. Gāˊnê duīˊn yūx
they always make a hole [in her lip]. Outside with her out
anaāˊdawe ye ỵawaqaˊ, “Ỵîdᴀˊt ᴀxīˊc
when she was going thus she said, “Would that my father
sîtǃīˊx̣ sîtîˊ.” Tcǃuʟeˊ tāt g̣âweˊ
become his glacier it would.” And then one night during
g̣onayeˊ kāˊwaa. Tcǃuʟeˊ duhēˊxwa tcǃaāˊnawe
started it grew out. Then in spite of them still
ʟāgᵘ ỵe kᴀnaēˊn. Tcǃuʟeˊ yūˊdᴀłiyexe hît
long house it kept growing down. Then the building house
kᴀˊxawe yekᴀnaēˊn. Tcǃuʟeˊ akᴀˊx kāˊwaa
over it was growing down over. Then over it it grew
yūˊān ʟe yux kiqǃ aweˊ ỵakāˊwaa yūsîˊtǃ.
that town then out far it was was growing the glacier.