your eye water he has wiped away. That is all.”)
One of those giving the feast would now reply:
“I thank you deeply, deeply for the things you have done to these
grandfathers of yours with your words. A person will always take his
shell to a dry place.[170] So you have done to this dead of ours.
All these, your grandfathers, were as if sick. But now you are good
medicine to us. These words of yours have cured us.”
(“Hoˊho gunᴀłtcīˊc ᴀˊskî.
(“I thank you deeply, I thank you very much.
Yā-îłīˊłkǃ-hᴀs adeˊ ᴀt qǃēỵatᴀniỵêˊ.
These your grandfathers to things you have done in speech.
Hededjᴀˊ ye ỵatīˊ qā dākᴀnūˊqǃu uwax̣uˊgu yex
It always so is a person his outside shell a dry place like
kᴀdūłx̣īˊt. Aỵīˊsînî yāˊỵīdᴀt wūˊnawuaˊ ỵa-îłaˊāt.
will take to. You have done thus to this dead of ours.
He tcᴀłdakᴀˊt ya-îłīˊłkǃ-hᴀs ỵanīˊkᵘ yêx hᴀs
All these these your grandfathers sick like it they
tīˊỵīn. Haỵidᴀˊt qoˊa ākǃeˊ nākᵘ haqǃēˊx ỵītīˊ.
were. But now good medicine to us you are.
Ya-iyaqaỵîˊ haosînēˊx.”) 373-5
These words of yours have cured us.”)
Then they would say to the dead woman:
“Get up from your husbands’ path [so that they may pass out].”
(“Hᴀsduqǃᴀnāˊt kîdāˊn îxōˊxqǃᵘyên.”)
(“From their way get up your husbands.”)
The spirits of the dead of both phratries are supposed to be smoking
while their friends on earth smoke, and they also share the feast.
People of the opposite phratry took care of the dead, because it was
thought men would be wanting in respect to their opposites if members
of their own phratry were invited to do it. For this service the
opposites were well paid.
FOOTNOTES:
[168] Obtained from Katishan at Wrangell.
[169] Immediately following the English translations of the several
speeches on pp. 372–386 are given the corresponding Indian texts
accompanied by interlinear translations.
[170] The opposite clan is spoken of as the “outside shell.”
SPEECHES DELIVERED AT A FEAST WHEN A POLE WAS ERECTED FOR THE DEAD[171]
Some morning just at daylight the chief who is about to erect the pole
and give the feast, no matter how great a chief he is, passes along in
front of the houses of the town, singing mourning songs for the dead.
Then the people know what is wrong and feel badly for him. The memorial
pole seems to bring every recollection of the dead back to him. Now is
the time when the story of Raven is used.
After that the chief stands in a place from which he can be heard all
over the village and calls successively for the different families on
the opposite side, which in this case we will suppose to be Raven. He
mentions the names of the greatest men in the family, always with the
family chief’s name first.
Then he will perhaps speak as follows:
“My father’s brothers, my grandfathers, people that I came from, my
ancestors, my mother’s grandfathers,[172] years ago they say that
this world was without daylight. Then one person knew that there was
daylight with Raven-at-head-of-Nass, and went quickly to his daughter.
When he was born he cried for the daylight his grandfather had. Then
his grandfather gave it to him. At that time his grandchild brought
daylight out upon the poor people he had made in the world. He pitied
them. This is the way with me. Darkness is upon me. My mind is sick.
Therefore I am now begging daylight from you, my grandfathers, my
father’s brothers, people I came from, my ancestors, my mother’s
grandfathers. Can it be that you will give the daylight to me as
Raven-at-head-of-Nass gave it to his grandchild, so that day will dawn
upon me?”[173]
(“Āxsᴀˊnî-hᴀs, ᴀxłīˊłkǃ-hᴀs, ᴀxdākēˊqǃî,
(“My father’s brothers, my grandfathers, my people I came from,
ᴀxdākᴀnūˊqǃu, ᴀxʟaˊ-łīˊłkǃᵘ-hᴀs, he tcǃāˊkᵘ
my ancestors, my mother’s grandfathers, these years ago
kᴀdunīˊgîn yaˊłīngît-āˊnî kawucg̣ēˊdîn. Adᴀˊx ʟēˊnᴀx
they told us this world was without daylight. Then one
qātc wusikūˊ Nās-cᴀki-yēˊłtcīqǃ ye tīỵīỵêˊ qeˊa.
man knew with Raven-at-head-of-Nass so was daylight.
Adᴀˊxayu ᴀsīˊt cdjiuʟ̣îhāˊ. Adᴀˊx qog̣āstīˊ
Then to his daughter he went quickly. Then when he was born
yuqēˊᴀ dułīˊłkǃ ᴀˊdî aodzîg̣āˊx. Adᴀˊx 375-5
the daylight his grandfather’s things he cried for. Then
ᴀcdjīˊt wuduwᴀtīˊ dułīˊłkǃᵘtc. He adᴀˊx
to him it was given [by] his grandfather. At this time
qᴀnᴀcgîdēˊx sîtīˊỵî aołîyēˊxê łīˊngît-āˊnî to qoaˊnî,
were poor people he had made world into people,
adᴀˊx ᴀkāˊ kǃēwusîāˊ dudᴀtcxᴀˊntc. Icᴀndēˊn
then on them brought daylight his grandchild. Pity
ᴀdāˊ tuwᴀtīˊ. Hē ye xᴀt ỵᴀtīˊ. ᴀxkāˊ
for them felt. This like I am. On me
qokaodjîg̣ēˊt. ᴀˊxtuwu nīkᵘ. He adᴀˊx ỵīdᴀˊt qoˊa de
there is darkness. My mind is sick. So this way however now
ỵiīˊx xoaˊsg̣āx qēᴀˊ ᴀxłīˊłkǃ-hᴀs,
from you I am begging daylight my grandfathers,
ᴀxsᴀˊnî-hᴀs, ᴀxdākēˊqǃî, ᴀxdākᴀnūˊqǃᵘ,
my father’s brothers, my people I came from, my ancestors,
ᴀxʟaˊ-łīˊłkᵘ-hᴀs. Heỵidᴀˊt-ūc ᴀxdjīˊt ỵītīˊ
my mother’s grandfathers. Can it be to me you will give
yūˊqeᴀ, Nās-cᴀkî-yēˊł yᴀx 375-5
the daylight, Raven-at-head-of-Nass as
ỵīn g̣ᴀtīˊ adᴀˊx ᴀxkāˊ qêng̣ᴀāˊ?”)
he gave to [his grandchild] so that on me will be daylight?”)
Then the five opposite families will say, “Yē kᵘg̣watīˊ” (“We will make
it so”).
This speech means that the chief wants the people of those five
families—men, women, and children—to come and raise the pole. By “being
in the dark” he means that the pole is not raised, and he tells them
that they will give him daylight by raising it. After it is raised he
says, “You have brought daylight on me” (“Haỵedᴀˊt ᴀxqāˊ qeỵīˊỵî sī
āˊ”). After this speech all show the greatest respect to this chief and
keep very quiet. They do not allow the children to say anything out of
the way.
The evening of the day when the pole is erected they have a dance. At
Wrangell the Kîksᴀˊdî, Qāˊtcᴀdî, and Tī hît tān danced on one side
and the Kasqǃagueˊdî and Tāłqoeˊdî on the other. The head men of both
of these divisions say, “Now we must give a dance for him.” While the
dancers prepare themselves in another house, the outsiders assemble in
the house to look on. The Raven division that is going to dance last
comes in, dressed and painted, and sits down to wait for the others.
The giver of the feast sits in the rear of the house with his friends
about him. Then the ones that are to dance first come in dancing one
by one, all dressed and painted. As soon as they are through, the
others walk out, dress again, and enter dancing. Each side has two song
leaders, a head song leader and a second song leader, who bear dancing
batons.
All this is done only when a chief or one of his family has died, not
for a common person, and the first side to dance is that to which the
widower, or the widow of the deceased belongs. Sometimes the dance used
to go on all winter. Ordinary living houses for the high caste people
were put up as monuments for the dead and were viewed as such. In that
case no pole was erected to the man’s memory, but his body was placed
in the graveyard. This is why they never built a house in old times
without feasting.
After this dance the widower, or one of the widow’s family, might rise
and speak as follows:
“In the first time took place the flood of Raven-at-head-of-Nass.
What the people went through was pitiful. Their uncles’ houses
and their uncles’ poles all drifted away. At that time, however,
Old-woman-underneath took pity [and made the flood subside]. You were
like this while you were mourning. Your uncles’ houses and your uncles’
memorial poles were flooded over. They drifted away from this world.
But now your grandfathers make it go down like Old-woman-underneath.
Now all of the dead of your grandfathers’ people have gathered your
uncles’ houses and your uncles’ memorial poles together. You were as if
dying with cold from what had happened to you. Your floor planks, too,
were all standing up [from the flood]. But now they have been put down.
A fire has been made of the frog-hat, their great emblem, hoping that
it will make you warm.”[174]
(“Tcǃū cūˊgū Nās-cᴀkî-ỵēˊł qīˊsî kᴀnadaˊ.
(“At the first time Raven-at-head-of-Nass his flood took place.
Īcᴀndēˊn yūˊqō kāwacūˊ. Qā
It was pitiful the people what they went through. Both
kāk-hᴀs hîˊtî łdakᴀˊt yēˊde łîqōˊ qa kāk-hᴀs
their uncles’ houses all away drifted and their uncles’
daqēˊdî łdakᴀˊt yēˊdē łîqōˊ. He adᴀˊx
poles put up for all away drifted. This time at it,
qoaˊ yuHaỵicāˊnᴀkǃᵘ īcᴀndēˊn
however, Old-woman-underneath pity
kadatūˊwati. Heyeˊ îtīˊỵīn îˊtūwu
felt [and made the flood go down]. Like this you were your minds
nīˊgutc. ᴀkᴀˊx ka wudāˊỵîn ikāˊk-hᴀs hîˊtî qa 376-5
were sick. Over were flooded your uncles’ houses and
îkāˊk-hᴀs dakēˊdî. Yałīngîˊt-āˊnî kādeˊ
your uncles’ memorial poles. This world away from
awuskuˊg̣un. Heỵīdᴀˊt qoˊa Haỵicāˊnᴀkǃᵘ yêx wutîˊ
they drifted. So now, however, Old-woman-underneath like are
îłīˊłkǃᵘ-hᴀs ikāˊỵên aołiłāˊ. Heỵidᴀˊt qoaˊ tcǃākᵘ
your grandfathers make it go down. Now, however, anciently
qotx cūwax̣īˊx̣î îłīˊłkǃᵘ-hᴀs wūckāˊnᴀx ye hᴀs aosîneˊ
those destroyed your grandfathers together so they gathered
ikāˊk-hᴀs hîˊtî qā îkāˊk-hᴀs dakēˊdî. Qa
your uncles’ houses and your uncles’ memorial poles. And
āttc ya-iˊnadjᴀg̣ê yêˊx tsǃu îtīˊỵîn
you were dying with cold like also you were
înanīˊỵîtc. Qa yūˊinēłỵī tǃāˊỵî ānᴀˊx
from this that was done to you. And your house flooring from it
ᴀcawuāˊỵîn. Heyîdᴀˊt qoˊa 376-10
was all standing (i. e. floated up). Now, however,
ᴀx hᴀs aỵaˊołiādᴀn. Qǃanēˊ hᴀs
from it they have put them all down right. A fire they
aosîˊnî x̣îx̣tcǃ sǃāx̣ᵘ îcūˊqǃu-gîn-łtāˊt hᴀs awaᴀˊk
have made of frog hat from one great emblem they made
kǃuāˊkcîł iwułtǃāˊq.”)
hoping it would make you warm.”)
After every sentence the chief to whom is given the speech says,
“Hoˊho” (“I thank you from the bottom of my heart”). When they speak of
the crest, he says, “Wēˊtǃa qoˊa” (“That’s the one”), meaning that that
was the crest he wanted to hear of.
The speaker continues:
“We hope that you will be well warmed, and that you will sleep well on
account of what your grandfathers have done for you. This is all.”
(“Gu ākᵘcêdēˊł kǃedēˊn iwutǃāˊq qā kǃêdēˊn
(“There we hope well you will be warmed and well
nᴀg̣etāˊ îłīˊłkǃᵘ-hᴀs ādeˊ îdāˊqǃ wuādiỵēˊtc.
you sleep, your grandfathers there for you having done.
Aˊa yūˊa.”)
This is all.”)
Then the man who is putting up the pole rises and says:
“I thank you, my grandfathers, for your words. It is as if I had been
in a great flood. My uncles’ houses and my uncles’ poles went drifting
about the world with me. But now your words have made [the flood] go
down from me. My uncles’ houses have drifted ashore and have been left
at a good place. Through your words my uncles’ poles have drifted
ashore at a good place. Your kind words have put down my floor planks.
We have been as if we were cold. But now that you have made a fire for
us with my grandfathers’ emblem we shall be very warm. Thank you for
what you have done. On account of your words we will not mourn any
more. This is all.”
(“Gūnᴀłtcīˊcᴀ, ᴀxłīˊłkǃᵘ-hᴀs, īỵaqaỵîˊ ādeˊ wutīˊỵiỵê.
(“We thank you, my grandfathers, your words please me.
Tcǃayêˊxawe uwaỵāˊ xān wułqōˊwu yêx tīˊỵîn yā
Just so it was with me was flooded like was these
ᴀxkāˊk-hᴀs hîˊtî, qa ᴀxkāˊk-hᴀs dākedîˊ xān 377-5
my uncles’ houses, and my uncles’ poles with me
łīngît-āˊnî tūt wułqōˊwu. Ỵīdᴀˊt qoˊa iỵᴀqāỵîˊ
world in were drifting around. But now your words
ᴀxkᴀˊqǃ yên wułîłāˊ. Qā ᴀxkāˊk-hᴀs hîˊtî
for me thus have made it go down. And my uncles’ houses
yᴀkǃēˊỵî ỵēnax yên wułix̣āˊc ᴀqǃ kǃêdēˊn
on a good place ashore there have drifted at it well
ỵīx wułāˊ. Qa ᴀxkāˊk-hᴀs dakēˊdî
down from it flood has gone. And my uncles’ poles
yᴀkǃēˊỵi ỵēˊnᴀx yên wułixāˊc iỵaqāˊỵîtc. Qā
at a good place ashore there drifted your words. And
ᴀxtoqỵītāˊỵî ỵᴀqaỵêˊtc kǃedēˊn āˊỵî ỵīsîˊnî ỵīỵᴀqaỵîˊtc.
my floor planks well down you put your [kind] words.
Hāsēˊwaᴀtǃî yêx hātīˊỵīỵîn, hānᴀnīˊỵîtc. Heỵidᴀˊt 377-10
We were cold as if we were we have been. But
qoˊa ᴀxłīˊłkǃᵘ-hᴀs ᴀtūˊwu hātcūˊłỵīāgîˊtc
now my grandfathers’ crest you have made a fire for us of
tcᴀʟᴀˊkǃᵘ hāˊkᵘgwatǃā. Gunᴀłtcīˊc ādēˊỵīỵî-dzîgīˊdîỵê.
very we will be warm. Thank you for what you have done.
ʟēł tuˊła īcāˊn hātūˊyēqgwatīˊ ādeˊ ỵīỵᴀqaỵîˊ
Not any more we will mourn, because your words
wutīˊỵiỵētc. Aˊa yūˊa.”)
have been [so kind]. This is all.”)
Now the chief of the Kasqǃagueˊdî, of the opposite division, speaks,
directing his remarks at first, not to the giver of the feast, but to
the opposite Ravens:
“My ancestors, if the other side did not share in your enjoyment it
would not be right. So, if we have said anything to displease you,
please overlook it for the sake of the chief.”
(“ᴀxdākēˊtqǃî tcǃaadeˊ yēn g̣oatīˊỵī sᴀgūwuˊ ʟēł
(“My ancestors, if the other side did not share in this not
g̣āgoˊxcatī. Ła ỵāˊqǃa qowustīˊỵiỵê ỵēsᴀgūˊwu he
it would be right. So if we have said anything to displease you
ᴀtc qǃwᴀn tcᴀdāˊqo yuqǃatᴀˊnksa
this (imp.) please overlook
agēˊdî wutīˊỵî tcᴀadeˊ ỵîˊndî yeˊna-îsᴀˊnî nī qǃwᴀˊn.”)
for the sake of the chief.”) (imp.)
Then he says to the singers:
“Take up your poles. Start a song.”
(“Ỵīwutsǃāˊg̣aỵî ỵīdjīˊk ke ᴀt gᴀx ỵîcîˊ.”)
(“Your poles you take up thing will you sing.”)
After this the second division of dancers goes out, dresses up, and
enters dancing. When the dance is over, the first chief of that
division—of which there are three chiefs, although it contains only two
families—i. e., the chief of the Kasqǃagueˊdî, begins to talk to the
chief of the feast. He says:
“Now wrap your father’s brothers up in good words. Yes, yes, hear my
words just as they come to you.”
(“Dudāˊt cᴀqaỵêˊq qǃwᴀn isᴀˊni-hᴀs.
(“About him wrap good words (imp.) your father’s brothers.
Ā-aˊ hēˊtcᴀ ctūx xᴀt qǃᴀkîgeˊʟ̣îguts 378-5
Yes, yes, now into themselves to me words come
qǃwᴀˊn.”)
let.”)
Then he calls out the name of the chief giving the feast, that of
the chief next under him, and the names of some high-caste women. As
their names are called they answer, “Hē” (“Present”). Then he perhaps
proceeds as follows:
“People killed one another at Gîtǃîˊkc. And the people of Gîtǃîˊkc were
being destroyed. Then only one chief was saved along with his sister
and niece. Now the chief began thinking, ‘I wonder what chief would
know certain things that he could tell me.’ He asked one old man if he
could tell him. Not being suited, he sent for several, who did not suit
him either. By and by he thought of Old-man-who-knows-all-troubles. He
sent for him to have him tell the thing, and he suited him completely.
He stayed with him. At this time he (the old man) made him a helmet and
an arrow, an arrow which could talk. Then the old man was going to show
him what to do. He instructed him: ‘My friends always lie way out there
in their canoes. Never let it go at them.’
“Then he let the arrow go toward his enemies. It struck the chief’s
heart. It killed him. The people did not see where the arrow came
from. Then Old-man-who-knows-all-troubles was sent for. He was
examining it, and it flew out from him. As the arrow flew away it said,
‘Nᴀx̣guyūˊuū.’ So they discovered the chief who owned this arrow. They
set out to war against him. Then he put on his war hat, and his sister
went before him. He went out of doors in a cloud of ashes. He killed
all in four of the enemies’ canoes. Then they went toward him to war
again, but he forgot what the old man had told him. For this reason
the old man killed the chief with his own arrow. At this time the
woman went up to the woods with her daughter. And now the two alone
saved themselves. Now something helped her. The sun’s son married her
daughter, and her daughter had children. There were eight, one of which
was a girl. Then a house was made for them and food and provisions
were put into it. They were let down on Gîtǃîˊkc, their grandfatherˊs
town.[175]
“That is the way your grandfathers have been. There were canoe loads
of trouble around you. Now, however, these grandfathers of yours have
been lowered down like the sun’s children. Your food was burnt through
the trouble you have had. The hard times they had at Gîtǃîˊkc are
the hard times you have been having on account of your troubles. Now
your grandfathers have made war clothes for you. They have done like
Old-man-who-knows-all-troubles. Now your grandfathers have put their
raven hat on your head. They have put all your grandfathers’ emblems
around you like a fort to save you. And your grandfathers who have gone
will seat themselves around you. These, your grandfathers’ people, will
gather around, and they will raise up these emblems to console you. It
has been raining upon you so that you could not find a dry place. Now,
however, your grandfathers have put the raven boards over you. Finally
you are in a dry place. You will sleep well under them, grandchild.
This is all.”
(“HeGîtǃîˊkcîqǃ aweˊ wūc wudūˊwadjᴀq. Adᴀˊxawe
“At this Gîtǃîˊkc it was one another they killed. Then
qotx ỵā hᴀs cundułx̣īˊx̣ he Gîtǃîˊkc qoan. Adᴀˊx
they were getting destroyed these Gîtǃîˊkc people. Then
tcǃu ʟēˊnᴀx āˊwunēx anqāˊwo qā duʟ̣āˊk qa duqēˊłkǃ.
only one was saved a chief, and his sister and his niece.
Adᴀˊxawe ctāˊyu tudîtᴀˊnk yuanqāˊwo yetuwatīˊ āsdōˊsa
Then to himself began thinking the chief ‘I wonder what
ckᴀˊłnîk sǃāˊtî sᴀkᵘ xān ckᴀngałnīˊk. Adᴀˊxawe 379-5
would know chief for to me he could tell.’ Then
āˊwaxōx ʟēˊnᴀx wudīcᴀnîˊ qā duīˊn ckᴀng̣ałnīˊk. Adᴀˊx
he asked one was an old man to him he could tell. Then
ʟēł ᴀcwag̣aˊg̣ā wuctiˊ, adᴀˊx ʟa qǃūninᴀˊx yên wāt sᴀ
not when he suited him, then then for several there to that
āˊwaxōx. ʟēł duwāˊg̣e kǃē wuctīˊ. Wananīˊsayu akᴀˊx
he sent. Not his eyes good were. Finally of him
tuditāˊn ᴀdawuˊʟǃ-cāˊnakǃu. Adᴀˊx āwaxoˊx
he thought Old-man-who-knows-all-troubles. Then he sent for him,
ᴀcīˊn ckᴀngᴀłnīˊgît. Adᴀˊx ʟᴀx
to him he could tell him some things he did not know. Then very
wāˊsa ctuˊg̣a qǃaoditāˊn. Doxwᴀˊnî uwaxeˊ.
much (lit. how) he suited him. With him he stayed.
Headᴀˊx ʟǃaocadāˊdji ỵîs aołiyêˊx qā tcūˊnet, 379-10
At this time a helmet for he made and an arrow,
yūtcūˊnet yu-qǃaỵatᴀˊnk. Adᴀˊx yucanuˊktc du-īˊ kūłguˊktc
an arrow that could talk. Then the old man would show him
ādeˊ qukᵘg̣ᴀnūˊkᵘỵê. Adᴀˊx acukāˊwadja: ‘Xᴀt ᴀxxōˊnqǃî
what to do. Then he instructed him: ‘To me my friends
aweˊ dᴀˊkdê yên cᴀkūstīˊqǃtc. Łîł aỵîˊkde djinᴀˊqxêq
are out there lie. Never toward it let go
qǃwᴀn wetcūˊnet.’
(imp.) the arrow.’
“Adᴀˊx yūtcūˊnet ke aocîduˊk duyanāˊỵî anîˊ kādeˊ.
“Then the arrow up he let go his enemies’ town toward.
Yuanqāˊwo dutēˊqǃ wułīgᴀˊsǃ. Ac uwadjᴀˊq. Adᴀˊx ʟēł yên
The chief his heart it struck. It killed him. Then not where
dutīˊn yūtcūˊnet. Adᴀˊx wudūˊwaxōx 380-5
they saw the arrow. Then was sent for
ᴀˊdawuł-cāˊnᴀkǃᵘ. Adᴀˊx dudjīˊt dustāˊn.
Old-man-who-knows-all-troubles. Then to him was examining.
Dudjidᴀˊx ganᴀˊx ke udîqê’n. Adᴀˊx
From him outside through smoke hole out it flew. Then
yutcūˊnet yūqǃwayatᴀˊnk ‘Nᴀx̣guyūˊu-ū’ yuqǃaỵaqaˊ. Adᴀˊx
the arrow flying away ‘Nᴀx̣guyūˊu-ū’ said. Then
a-īˊt wudūdzîkūˊ yūanqāˊwo tcunēˊtîx sᴀtiỵîˊ.
it was he came to know that chief who had come to have the arrow.
Dudāˊt xā djîududzîgūˊ. Adᴀˊx dułaocadāˊỵê tūˊdê
To him to war they went quickly. Then his war hat into
wugūˊt. Adᴀˊx kᴀnduwahāˊkᵘ duʟ̣āˊktc. Adᴀˊx yux nagūˊt 380-10
he got. Then went before him his sister. Then out went
gunīˊte-dᴀˊndjaỵi tūt yêsēˊn. Adᴀˊxawe daqǃūˊn xaˊỵī yāˊgu
the dust of ashes in he was. Then four enemies’ canoes
ỵîkt kacułix̣īˊx̣. Adᴀˊx tsǃu a-īˊt dudāˊt xā
in he killed all. Then again there to him to war
djiudiguˊt. Adᴀˊx akᴀˊt sēwakᴀˊkᵘ adeˊ yucanᴀˊkᵘtc
they came. Then to him he forgot what the old man
dāỵaqāˊỵiỵê. ᴀtcayuˊ duwadjᴀˊq yuanqāˊwo yucanᴀˊkᵘtc
had told him. This is why killed the chief the old man
tca dutcunēˊdî tîn. Headᴀˊx yucawᴀˊt
indeed his own arrow with. At this time the woman
adᴀˊqde wugūˊt dusīˊ tîn. He deˊtca ye
up to the woods went her daughter with. And now thus
dᴀxnᴀˊx hᴀs cudzînēˊx. Headᴀˊx qoˊa du-īˊg̣ā 380-15
just two they saved themselves. Then, however, for her
ᴀt wusūˊ. Adᴀˊx yug̣ᴀgāˊn ỵīttc uwacaˊ
something was helped by. Then the sun’s son married
dusīˊ. Adᴀˊx duỵᴀˊtqǃî qōdzîteˊ. Nᴀsǃgaducuˊnᴀx
her daughter. Then her children came to be. Eight
wūtīˊ. ʟēˊnᴀx cāwᴀˊtx aositeˊ. Adᴀˊx hᴀˊsdu hîˊtî yên
were they. One a woman was. Then their house there
ūˊwanī aỵīˊ ᴀtxaỵîˊ qa yūˊduwēt. Adᴀˊx
was made into which their food and provisions [went]. Then
hᴀs kᴀnduʟ̣iỵaˊ Gîtǃîˊkcîk hᴀsdułīˊłkǃ-hᴀs ānîˊqǃ.
they were let down on Gîtǃîˊkc at their grandfathers’ town.
Ye āỵatīˊỵîn natīỵēˊt îkāˊk-hᴀs.
So it was have been your grandfathers.
Qotx ᴀc u wułx̣īˊx̣în nātiỵēˊt. Adᴀˊxayu 380-20
Canoe loads of trouble were around you. Then
îkāk-hᴀs ᴀt-ūˊwu idēˊnx aỵaˊosîgᴀn nātīˊỵēttc. He yīdᴀˊt
your uncles’ crests from you burnt are. Now,
qoaˊ de g̣ᴀgāˊn ỵīt yêx hᴀs wudzigīˊt
however, indeed the sun’s children like they were lowered
yā-îłīˊłkǃ-hᴀs. Qa iᴀtxāˊỵî iqǃaxᴀˊnxya
these your grandfathers. And your food belonging to you
wusgānîˊn īnanīˊỵîtc.
has been burnt through this trouble you have had.
He yaGîtǃîˊkcîqǃ ỵawusāˊỵi adawuˊł aˊya īkᴀˊqǃ yeỵatiˊ
Those at Gîtǃîˊkc were hard times there to you were
ya-înanīˊỵî yeˊỵati. Adᴀˊx yīdᴀˊt îdjiỵîˊs hᴀs
through your troubles are. Then now for you they
aołiyêˊx īˊłaocadaỵî sᴀkᵘ îłīˊłkǃᵘ-hᴀstc. He
have made your war clothes for your grandfathers. This
Adawuˊʟǃ-cāˊnakǃᵘ yêx hᴀs wudzîgīˊt. Heỵidᴀˊt
Old-man-who-knows-all-troubles like they have come to do.
de îcāˊx hᴀs awatīˊ îłīˊłkǃ-hᴀstc
Now indeed on your head they have put your grandfathers’
hᴀsduyēˊł sǃāx̣ᵘ. He tcᴀ gwaᴀtēˊ îg̣aˊ g̣ᴀnēˊxît dᴀgêˊ
their raven hat. Is it indeed for you to be saved that
nu yêx idāˊqǃ hᴀs aosîniˊ łdakᴀˊt iłīˊłkǃ-hᴀs
fort like around you they put all your grandfather’s
ᴀtūˊwu. Qa ya-dᴀˊqde-wuāˊdê iłīˊłkǃ-hᴀs idāˊqǃ 381-5
emblems. And they that have gone your grandfathers around you
wūˊcte hᴀs gux daqēˊ. Qa ya-îłīˊłkǃ-hᴀs ᴀdadê
themselves they will seat. And these your grandfathers around
g̣onayeˊ qwaāˊt ā hᴀs
will begin to gather and they
ᴀcaguˊx saqeˊ. Qa
will raise up these emblems [to console you]. And
inᴀnawuˊtc ikadeˊ kawuˊł qǃāˊsîn.
it has been raining on you so that you could not find a dry place.
Heỵidᴀˊt qoaˊ îłīˊłkǃ-hᴀs qǃēˊnî yēł qǃēn
Now, however, your grandfathers boards raven painted boards
îkāˊ kēˊnduwatᴀn. Hūtcǃ ikadêˊ kawułqǃāˊsî. He
over you have put. Finally for you is a dry place. This
kǃêdēˊn ᴀta-iˊỵīqǃ gᴀg̣eˊtā tcxᴀnkǃ. Aˊa.”)
well under them you will sleep grandchild. This is all.”)
Then the chief giving the feast answers:
“I thank you very much that through these words of yours you have
placed yourselves below me. And I feel that you are sitting very close
to me. What you have said to me is true, my grandfathers. I have been
as if enemies had surrounded me to fight in this place of my uncles.
It is as if my uncles’ town had been burned with me. Now, however,
you have brought help to me like the children of the sun. It was just
as if my uncles’ crests had been burned. But now, since I have heard
you speaking so well of them, it is as if my uncles had come back. My
uncles’ house is like that lowered down at Gîtǃîˊkc. These words of
yours have brought luck to me like the sun’s children. I thank you very
much. I feel that what you have said to me is true. You have put my
grandfathers’ hat, the raven-hat, upon my head, which will save me as
if it were a war shirt. And your crests which you have put around me
like a fort will also save me. It was as if I had been dying here with
cold. But now that my father’s brothers have seated themselves near me,
I shall be warm. It is indeed as if it had been raining on me, but now
that you have put my grandfathers’ boards over me, I shall at last be
dry. It is true that I have not slept. But now I shall soon sleep under
my grandfathers’ boards. This is all.”
(“Hoˊho gunᴀłtcīˊc ałcqîˊntyu yāˊ-idᴀqaỵîˊ
(“I thank you very much that through these words of yours
ᴀxtaỵīˊqǃ ye ciỵīˊdzînī. Qā tūxānūˊkᵘ ᴀx 381-10
me below thus you put yourselves. And I feel me