very close to yourself you seat. Then true it is me
daˊya-iqa ᴀxłīˊłkǃᵘ-hᴀs. He ūwaỵaˊ ᴀˊxdāt
what you said to my grandfathers. This I have been around me
xā djiudîˊgude yᴀx tīˊỵîn
for war had come quickly like I have been
yāᴀxkāˊk-hᴀs nᴀnīˊỵîtc. Heˊtcǃa ayêˊx xān
these my uncles I have been living. It is indeed like it with me
kēndusg̣āˊnîn ᴀxkāˊk-hᴀs ānîˊ. Heỵidᴀˊt qoaˊ uwaỵāˊ
has burned my uncles’ town. Now, however, it is
g̣ᴀgāˊn ỵᴀˊtqǃî yêx xāg̣aˊ ỵīˊwusū.
sun children like for me you have brought help.
He djᴀłdakᴀˊt yᴀx ye wusganîˊ yêx
All these things [are] just as if thus had been burned like
tīˊỵîn ᴀxkāˊk-hᴀs ᴀtūˊwu. Heỵidᴀˊt qoˊa uwaỵāˊ qox
it was my uncles’ crest. Now, however, it is back
wudiāˊdi yêx ỵᴀtiˊ ᴀxkāˊk-hᴀs 382-5
had come like it is my uncles
ỵî-yu-qǃatᴀˊngîtc. He ūwaỵaˊ Gîtǃîˊkcîqǃ
you have spoken so well of them. This is as if at Gîtǃîˊkc
kᴀˊndułiaỵî hît yêx wutīˊ ᴀxkāˊk-hᴀs hîˊtî. He
lowered down house like is my uncles’ house. These
ỵīˊỵᴀqaỵî qoˊa xāg̣aˊ wūsuˊ uwaỵāˊ
words of yours, however, for me have brought luck it is
g̣ᴀgāˊn ỵᴀˊtqǃî yᴀx. Gunᴀłtcīˊc. Tcǃᴀ ayêˊxawe
the sun children like. I thank you very much. Just like it
yu-qǃwaỵīˊỵî-łiᴀˊtk tūxanūˊk ỵiỵᴀqaỵîˊ. He yāˊᴀxcāˊx
what you have said to me I feel your words. This on my head
ỵīˊtī ᴀxłīˊłkǃᵘ-hᴀs sǃāx̣ᵘ yēł sǃāx̣ᵘ ᴀtǃēˊqǃ
you have put my grandfathers’ hat, raven hat behind it
ye xᴀt g̣og̣ᴀnēˊx uwaỵāˊ sᴀˊnkēt yêx g̣og̣watīˊ ᴀxkᴀˊqǃ.
thus me will save it is was shut like it will be to me.
Qa yāˊỵīᴀtūˊwu tsǃu ᴀxdāˊqǃ nūx 382-10
And these your emblems also around me as a fort
ỵīłīyᴀˊxe ᴀtēˊqǃ ye xᴀt g̣ag̣wanēˊx. Uwaỵāˊ ātǃtcya
you have put behind it thus me will save. It was cold
hᴀt ỵᴀdjᴀg̣eỵaˊ xᴀt tīˊỵîn. Heỵidᴀˊt qoˊa ya
here were killing I was. Now, however, these
ᴀxsᴀˊnî-hᴀs qotx cūwax̣īˊx̣î ᴀˊxdāqǃ wūct hᴀs
my fathers’ brothers were destroyed to me themselves they
wudaqēỵîˊ xᴀt guˊg̣atǃā. Hēˊtcǃa ayêˊx ᴀt kadêˊ
have seated I will be warm. It is indeed like it on me
kawuˊłqǃāˊsîn. Heỵīdᴀˊt qoˊa ᴀxłīˊłkǃᵘ-hᴀs qǃēˊnî
it has been raining. Now, however, my grandfathers’ boards
ᴀxkāˊ ke ỵīˊtānî hūtcǃ ᴀxkadeˊ kawuˊłqǃāsi. He
on me up you have put finally over me it will be dry. This
qǃēˊg̣a ʟēł xoatexêˊn. Heỵidᴀˊt qoˊa 383-15
true not I have slept. Now, however,
ᴀxłīˊłkǃᵘ-hᴀs qǃēˊnî taỵīˊqǃ ᴀxyadeˊ tᴀkᵘgwax̣īˊx̣.
my grandfathers’ boards under for me will soon be sleep.
Aˊa yūˊa.”)
This is all.”)
After this speech the next family on the first side, which perhaps is
the Qāˊtcᴀdî, asks the second division to make another speech. They do
this, because, having been the first to dance, they do not wish to be
selfish. So the speaker of the Tāłqoeˊdî begins, perhaps thus:
“On the Nass a grizzly bear captured a high-caste girl. She was among
the grizzly-bear people. She could not get away. Then she married one
of the grizzly-bear people. Then they went for salmon, but their wives
went after firewood. This woman did not know how to get firewood like
grizzly bears. Then an old woman among the grizzly-bear people called
her aside, and said to her ‘Do you know that the grizzly-bear people
have captured you? They captured you because you were angry with their
tracks. The same thing happened to me. I am a human being who was
captured.’ The old woman said, ‘Get wet wood for firewood.’ After that
she did as she was directed. Then her fire did not go out, and her
husband was fond of her. Now the high-caste woman felt very brave.
“After some time had passed the high-caste girl felt sad. Then the
old woman called her again. She said to her, ‘Are you downhearted?’
After that she gave her some things with which to save herself—a
devil’s-club comb, a wild rosebush comb, sand, mud, and a piece of
rock. With these she ran off to some place where she could be saved.
Then the grizzly-bear people ran after her. When they got near her the
devil’s-club comb became a hill of devil’s club. When they again got
close to her, she threw away the rosebush comb. When they got up to
her again, she threw away the sand. This sand became a big sand hill.
When she saw that they had come close to her again, she threw away the
mud. The last thing was the stone. She threw it away. It became a big
hill. She ran down to the beach. Then, however, the G̣onaqᴀdē’t’s son
came ashore there. He saved her from her pursuers. This man’s name was
Gīnᴀcᴀmgêˊtk.[176]
“In just that way the trouble that you have had has captured you. These
[grandfathers] are the old woman to you, informing you of all things.
You are like the woman. They are like this to you, as if they had
given you the raven hat as she gave her the devil’s-club comb. This
frog-cane they have given you is as if they had given the rosebush and
the mud. Since you have this cane to throw you will be saved. The last
one of all will be the frog-post. So your grandfathers’ emblem will
save you. My uncle that died long ago has come ashore to save you. I
hope you will be saved at once in your grandfathers’ canoe. But we who
are dancing here for you are not really ourselves. It is our long dead
uncles who are dancing here for you. This eagle down will descend among
you from their heads and will save you like good medicine. I hope you
will sleep well in all these feathers. This is all.”
(“Āˊa he Nās ỵîˊqǃawe x̣ūtsǃtc qōsînēˊx ʟēˊnᴀx
(“Now this Nass down on a grizzlybear captured one
anỵêˊdî. Adᴀˊxawe x̣ūtsǃ qoaˊnî xōqǃᵘ ye
high-caste girl. Then the grizzly bear people among so
wutīˊ. ʟēł adeˊ qon g̣anūˊguyî qōstˊî. Adᴀˊxawe
she was. Not there a thing she could do was. Then was
x̣utsǃ qoaˊnîtc ūwacaˊ. Adᴀˊxawe xāt g̣a
[one of] grizzly bear people she married. Then salmon for
hᴀs naᴀˊttc wex̣ūˊtsǃ qoaˊnî hᴀsducᴀˊtqǃaỵên qoˊa
they went the grizzly bear people their wives however
g̣ᴀn ye hᴀs adanēˊnutc. Adᴀˊx yucāˊwᴀt ʟēł 383-5
firewood so they used to go and get. Then the woman not
ūcgūˊk yux̣ūˊtsǃ qoaˊnîdji yêx g̣ᴀn yeˊdanî.
knew the grizzly bear people like firewood how to get.
Adᴀˊx qoˊa yucānᴀˊkǃᵘ x̣ūtsǃ qoaˊnî xōqǃ yēỵatiỵî
Then, however, an old woman grizzly bear people among was
yucāˊtkǃᵘ āˊwaxōx. Adᴀˊx qoˊa ye
the little woman called aside. Then, however, thus
ᴀc aˊosîqa, ‘Yîsīkūˊgî x̣ūtsǃ qoaˊnî
she said to her, ‘Do you know grizzly bear people it was
āˊya īˊusînēx? Hᴀsduīˊqǃ īwunīˊkǃîtc āˊya hᴀs
captured you? Their tracks you were disgusted with was why they
īusînēˊx. Xᴀt tsǃu ye xᴀt wududzinīˊ.
saved you. I too thus to me something happened.
Łîngîˊt ỵīˊỵî āˊỵa xᴀt wududzînēˊx.’ Yucānᴀˊkǃᵘtc
A human being [I] was I came to be captured.’ The old woman
ye daỵaqaˊ, ‘Hīn tᴀk cāˊgî qoˊa gᴀn sᴀkᵘ
thus said, ‘Wet wood, however, firewood for
yeˊdānane.’ Adᴀˊx ᴀqǃayêˊx ye adēˊ wuneˊ. Adᴀˊx 384-5
get.’ Then as directed so there she did. Then
dug̣ᴀˊnî ʟēł ka wułkīˊs. Adᴀˊx duxoˊx tūwuˊ
her fire not went out. Then her husband’s feelings
wukǃêˊ duīˊdê. Adᴀˊx yuanỵêˊdê ʟᴀx
were good over it. Then the high-caste girl very
dutūˊwu wułîtsīˊn.
her feelings were strong (i. e., she felt brave).
“Adᴀˊx tsǃu tcǃākᵘx ostīỵîˊ ʟᴀx tūwuˊ ỵênīˊkᵘ
“Then again quite a while passed very her feelings were sick
yuanỵêˊtqo. Adᴀˊx yucāˊn tsǃu ᴀc wuxōˊx.
the high-caste girl. Then the old woman also her called.
‘He wāˊsa, îtūˊwatī,’ yuᴀciaˊosîqa.
‘This how, you are downhearted,’ what said to her.
‘Îtūˊwu gî ỵanēˊkᵘ’ ayuˊ ᴀciaˊosîqa.
‘Your feelings ? are sick’ is what she said to her.
He ādᴀˊx ᴀcdjīˊt ᴀt uwatīˊ ᴀc gwax sînēˊxe 384-10
After this to her something was to save her
ᴀt sǃᴀxtǃ xēˊdu, qǃonyēˊł-wᴀˊsǃî xēˊdu, qᴀ
some things devil’s club comb, wild rosebush comb, and
ʟǃēˊwu, qᴀ kǃoʟk, qa yayēˊna. Adᴀˊxawe ke wudjîx̣īˊx̣
sand, and mud, and rock. Then away she ran
ᴀc g̣wāx dzînēˊxe ỵēˊdî. He adᴀˊx
where she could save herself to a place. Then
ỵa ᴀc ỵanᴀsᴀˊq yux̣ūˊtsǃ qoaˊnî. Adᴀˊx dukāˊk
were running after her the grizzly bear people. Then near her
ke łunag̣uˊqo yux̣ūˊtsǃ sǃᴀxtǃ xēˊdu
were close to her the grizzly bears devil’s club comb
sǃᴀxtǃ qāˊdî ʟēnx ositiˊ. Adᴀˊx tsǃu dukāˊ
devil’s club hill become big was. Then again to her
ke łunag̣uˊqo qǃonyēˊł-wᴀˊsǃî xēˊdu ke aosîg̣îˊq. 384-15
close they had got rosebush comb away she threw.
Adᴀˊx tsǃu dukāˊ ke łunag̣uˊqo yuʟǃēˊwu ke ᴀkāwᴀg̣îˊqǃ.
Then again to her up when they came the sand up she threw.
A ʟēn ʟǃēˊwu ʟǃaocaˊx wusîteˊ. Adᴀˊx tsǃu
This big sand become sand hill was. Then again
aosîtēˊn dukāˊ ke łunag̣uˊqo tsǃu ke awag̣îˊqǃ
she saw to her close when they got again up she threw
yukǃoˊʟk. Ādᴀˊx wūˊtcǃî ayêˊx wusîtīˊ yuyayēˊna.
the mud. Then the last thing like it was the stone.
Tcǃuʟeˊ ke awag̣îˊqǃ. A ʟēn cāx wusitīˊ. ᴀtǃēˊnᴀx
Then up she threw. A big hill become was. From behind,
qoˊa īq wudjîx̣īˊx̣. Adᴀˊx qoˊa
however, beach she ran down to. Then, however,
yuG̣onaqᴀdēˊt ỵīt ducūˊnᴀx yên ūwaqoˊx. ᴀqǃ 384-20
the G̣onaqᴀdēˊt’s son at once there came ashore. There
gugᴀnaỵēˊdᴀx ᴀc wusînēˊx. Yuqāˊ ye dowasāˊkᵘ
from her pursuers her he saved. The man thus was named
Gīnᴀcᴀmgêˊtk.
Gīnᴀcᴀmgêˊtk.
“Heyēˊ aweˊ îtīˊỵīn
“Like this it was you have been
qǃᴀnᴀ ᴀˊ qeỵîłg̣āˊdîn yucāˊwᴀt yêx.
the trouble that has been on you has captured you the woman like.
Heyeˊ āˊwe īwatīˊ yucānᴀˊkǃutc
These [grandfathers] are to you the old woman
cukawadjāˊỵê. Cāwᴀˊt yêx īwatīˊ. Heˊde
informing of all things. This woman like you are. Like this
de idjīˊt hᴀs awatīˊ. Yayēˊł sǃāx̣ᵘ sǃᴀxtǃ
indeed to you they are. This raven hat devil’s-club
xēˊdu yêx hᴀs aosînīˊ. Āyaˊ x̣îx̣tcǃ wutsǃāˊg̣a de
comb like they gave. This frog cane indeed
īdjīˊt hᴀs awatᴀˊn yuqǃonyēˊł-wᴀsǃî yᴀx qa yuˊkoʟkēˊ yêx
to you they gave the rosebush like and the mud like
hᴀs aosînīˊ.
they gave.
Heyūˊ ya īˊỵanᴀsnᴀqnᴀˊnî 385-5
They will not catch you since you have this cane to throw
ᴀtǃēˊqǃ qoˊdêhᴀs gux dᴀāˊt. Hehūˊtcǃî ayêˊx g̣ox satīˊ
behind it they will save you. This last like it will be
yaîłīˊłkǃᵘ-hᴀs g̣āˊsǃî, x̣îx̣tcǃ g̣āsǃ. Atǃēˊqǃ
these your grandfathers’ post, frog post. Behind it
îqǃgwᴀnēˊx îłīˊłkǃᵘ-hᴀs ᴀtūˊwu. Hēdeˊ îcūˊnᴀx
will save you your grandfathers’ emblem. This ashore for you
yên ūˊwaqox tcǃākᵘ unāˊwu ᴀxkāˊk. Heỵidᴀˊt qoˊa
there came long ago died my uncle. Now, however,
dēˊyāx īˊusîgūt. He duākᵘcêˊł tcǃᵘʟēˊx nīỵîˊs aỵīˊ
ashore he has come for you. I hope forever in it
iunixîˊq îłīˊłkǃᵘ-hᴀs yāguˊ. Heyāˊ idᴀˊt
you will be saved your grandfathers’ canoe. Here for you,
qoˊa ᴀtūʟǃēˊxê ʟēł uhāˊn āˊya ᴀtuʟǃēˊx. 385-10
however, we are dancing not we it is we are dancing.
Tcǃākᵘ wunāˊwa akāˊk-hᴀs āˊya ỵaqǃaʟǃēˊx. Heyāˊ
Long ago died our uncles it is who are dancing here. These
hᴀsducāˊ qǃoaˊʟǃî qoˊa ỵīxōˊqǃ yêndî
their heads eagle down, however, among you thither
qǃoaʟǃsīˊs yē ỵig̣oˊx sanēˊx āˊkǃê nākᵘ
eagle feathers will come down thus will save you good medicine
yêx gokatīˊ. Hedjîłdakᴀˊt yaqǃoaˊʟǃtūqǃ gᴀgetāˊ
like will be. All in these feathers you will sleep
gwakᵘcîˊł ye wutīˊq. Aˊa yuˊa.”)
I hope thus will be. This is so.”)
Then the host answers him, after first mentioning the names of all the
Raven families that are dancing, speaking as follows:
“It is indeed true that here with my uncles I have been as if captured.
It is true that I have seen my aunts, and that they have shown me the
way down to the beach. It is true that they are like my grandfathers’
hat. It is true that my aunts have given me the frog-cane as the
devil’s-club comb was given. Now I feel as though I had been saved.
These two emblems of my grandfathers are like a cliff behind which I
shall be saved. Now my long dead fathers have come ashore. I will go
down to them. I will stay with them forever. This is all, my fathers.”
(“Tcǃayᴀˊxawe yêxatīˊỵī tcᴀ gonaᴀˊttc xᴀt
(“Just like it I am some strange animals I
wusnexêˊn ya-ᴀxkāˊk-hᴀs 385-15
was captured by these my uncles (i. e., trouble for them)
nanīˊỵîtc. Tcǃayᴀˊxawe xosîtīˊn yā
have done it. Just like it I have come to see
dᴀgᴀnadêˊ wuāˊdê ᴀxāˊt-hᴀs ahᴀs xᴀt cūkawadjaˊ
coming down to (beach) my aunts they me have showed all
yaiˊq. Hēˊtca ayᴀˊx ᴀxdjīˊt hᴀs awatīˊ
this beach. It is true like it to me they are
ᴀxłīˊłkǃᵘ-hᴀs sǃāx̣ᵘ. Hēˊtca ayᴀˊx gunᴀłtcīˊc
my grandfathers’ hat. It is true like it I thank you
ᴀxāˊt-hᴀs ᴀxdjīˊt hᴀs āwatᴀˊn yux̣îˊx̣tcǃ wutsǃāˊg̣a
my aunts to me they gave the frog cane
yusǃᴀˊxtǃ xēˊdu yᴀxt hᴀs aosīˊnī. Heỵidᴀˊt qoˊa
the devil’s club comb like to they gave. But now
uwaỵāˊ xᴀt wūnēˊxe yᴀxt ᴀxtūwuˊ ỵᴀtīˊ.
it is I had been saved like to my mind is.
Yaᴀxłīˊłkǃᵘ-hᴀs hᴀˊsduᴀtūˊwu dēx uwaỵāˊ g̣āʟǃ yêx
These my grandfathers their emblems two it is cliff like
ᴀtǃēˊqǃ iyēˊ xᴀt g̣ogwᴀnēˊx. Heỵidᴀˊt tcǃākᵘ 386-5
behind it so I will be saved. But now long time ago
wūnāˊwu ᴀxīˊc-hᴀs ᴀxcūˊnᴀx yên hᴀs uwaqoˊx. Adeˊ
died my fathers ashore there they came. There
hᴀˊsduỵîx qwagūˊt. Hadeˊ tcǃuʟēˊx hᴀˊsduỵîkqǃ xᴀt
down to them I will go. Now forever down with them I
wūnēˊx. Aˊa yuˊa ᴀxīˊc-hᴀs.”)
am saved. This is so, my fathers.”)
Next the chief of the Tī hît tān might speak as follows:
“Down in the Tsimshian country lived a young high-caste woman who was
captured by a devilfish. The people discovered that she was lost, and
finally they began hunting for her, but they could find her nowhere.
After they had given up looking for her they saw some young devilfish
coming up on the doorstep. They were thrown down from there upon the
beach. Afterward they came back again. Then they left them alone, and
they climbed up into the chief’s lap. From this circumstance he found
out what had happened. He said, ‘My daughter must have been captured by
the devilfish.’ Then he gave food to the devilfishes. When they went
away the food left over was carried down after them and the trays were
set down by the devilfish rock. When he found out that his daughter was
under that rock, he felt very happy.[177]
“So it was with you, my son. It was as if you had been captured by the
devilfishes. Therefore, these your father’s people have come down to
ask you to partake of food with them from under that rock. That is how
your father’s people have gotten you now. Therefore they have taken the
clothes off of you that have been wet by the sea water and which you
can not yourself see. It was so with that woman. She could not see that
her clothes were in that condition. Just so you are now going to be
given clothing from these skins that belonged to your father’s people.
They will make a great fire to warm you out of everything your fathers’
people have claimed.
“This is the way it has been with you. The way your uncles were taken
away from you was just as though you had been captured by devilfishes.
I hope you will be warm this evening and lie down and be comfortable.
Aˊa yuˊa (This is so).”
The chief would answer thus:
“Thank you, my father’s people, for having talked so well of me,
Kîksᴀˊdî, Kasqǃagueˊdî, Tāłqoeˊdî, Tī hît tān, and Qāˊtcᴀdî. It is so.
I have been captured by the devilfishes. This trouble had captured me.
I have been cold under that rock. It was my troubles that made me cold
while there with the devilfishes. But now my father that had died has
sent for me. It is right that he has sent for me, for the tide used to
come over me. With the troubles I have been going through it looked as
though the tide had come over me. Now I thank you that you have saved
me from this place where the tide has been coming over me. It is right.
I have been cold. But now, since you have made a fire with the things
my father’s people claim, I shall be warm. But the words that you have
spoken for me are so warm they will keep me warm always. Aˊa yuˊa.”
Finally they say to the chief of the Qāˊtcᴀdî, “Now you speak a few
words to this descendant of yours.” So the chief of the Qāˊtcᴀdî rises
and says:
“There was a high-caste person at Tᴀˊqdjîk-ān who bathed for strength
every morning. His name was G̣ᴀłwēˊtǃ. It was then that he made what
they call ānłuwuˊ. He had a nephew by the name of Duktūˊʟǃ, and this
nephew was bathing for strength in secret. G̣ᴀłwēˊtǃ was very proud
because he was exercising thus, and the people of his village were very
proud with him. They would make fun of the man who bathed in secret,
but he did not say anything to them. Then he heard the voice of his
Strength. While he was in bathing a voice called to him saying, ‘Come
here.’ So he went thither. When he got there, the little man (Strength)
and he wrestled, and Duktūˊʟǃ was thrown down. After he had been thrown
down, Strength said to him, ‘Go again into the water and bathe. I will
come to you once more.’ He heard the voice a second time, and went
ashore, and they again wrestled. Then Duktūˊʟǃ almost threw Strength
down. So Strength said, ‘That is enough. You are already sufficiently
strong.’ Then he went up, pulled the limb out and twisted the tree to
the roots. Afterward he put the limb back and untwisted the tree. Now
he went away and made the people who had been so proud, ashamed of
themselves. This poor man, Duktūˊʟǃ, came to be above the proud people.
“After that they went to the sea-lion island. There he showed his
strength. Then the proud people went away and left him on that island,
but the sea-lion people helped him. They gave him a box with which to
get ashore. With that he got ashore to his uncle’s village. Then he
took his uncle’s place. He owned the whole village. So it was with this
Duktūˊʟǃ.[178]
“As he became very poor by his own will, so it was with you, my son.
Your father’s people that died years ago have come out from the woods
and have given you strength. So it was with you. Your uncles and your
people had left you on the sea-lion island. Now your father’s people
have felt for you and have given you Halibut house (Nāłx hît). They
have given it to you as the sea lions gave the box to the poor man. On
account of this, my son, you will forget that you are mourning. Aˊa
yuˊa.”
Then the host would reply:
“Ho ho, thank you very much, my father’s people. How very good your
words have been to me, Kîksᴀˊdî, Qāˊtcᴀdî, Tī hît tān, Kasqǃagueˊdî,
Tāłqoeˊdî. It is true that I have become poor through mourning for
my uncles. I have been teaching myself what would help me. And so my
father’s people have pitied me. They have brought clubs with which I
can exercise. I have felt as though my uncles had left me in a desolate
place, so much have I been grieving. Now these my father’s people have
acted like the sea-lion people. They have brought me luck. They have
given me that house, Nāłx hît, as the sea lions gave that poor fellow
the box to bring him ashore. Therefore I thank them very much. Through
them I have seen the mainland. In these words you have given me I will
be clothed. Everyone will see your words on me as clothing. They will
always be new. I shall never wear them out. Aˊa yuˊa.”
The dances are followed by the feast and last of all comes the
distribution of property accompanied by more speeches similar to the
above. Then the chief would say:
“Up above here among the upper villages (i. e., toward the north) there
was a certain woman who said something about the brant that brought
her bad luck. Her husband’s name was Dᴀmnāˊdjî. Then the brants flew
away with her. After that she fell from the hands of the brants. From
there she went among the foxes. Going along, she found a codfish head.
She cooked it and gave it to the fox.[179] It is that that I have done
to you. I have invited you for that codfish head. So have pity on me
and eat what I give you, even if it is not good enough.” [The codfish
head is brought in because it was found by a very poor woman who was
starving. The chief humbles himself by using these words.]
Then the people invited to the feast say, “Yes, it will be so. We will
do as you have asked us.”
After that he calls the name of the chief of each Raven clan, as
follows: “Bring me ——’s dish.” “Bring me ——’s dish.” After the chiefs’
dishes those of the poorer people are called for. These dishes have
been brought over in advance from the houses of their owners.
The łuqᴀnaˊ, who is the chief’s nephew, performs early at the time of
this feast and is brought into the feast to eat afterward. Piercings
for labrets were not made at the feast, but many blankets were given
away by the girl’s father when it did occur. The work was done by some
one of the opposite phratry.
When the feast proper was over a kind of show was given, in fact three
of them, one by the family of the giver of the feast and one each by
the two divisions of Ravens. The chief gives his show first and then
the Raven groups in the order in which they had spoken. In one of these
shows a man wearing a mask would come in and some one would say, “My
uncle (a dead relative) has come back to see you. He must have been
captured by a g̣onaqᴀdēˊt, a grizzly bear, or a wolf.” The persons with
these masks on are all supposed to be yēks, (i. e. supernatural beings).
FOOTNOTES:
[171] Obtained from Katishan at Wrangell.
[172] Addressing by these titles the five Raven clans at Wrangell.
[173] See story 32, pp. 82–83.
[174] See story 32, pp. 120–121.
[175] See story 32, pp. 122–126.
[176] See story 32, pp. 126–129.
[177] See story 32, pp. 130–132.
[178] See story 32, pp. 145–150.
[179] See story 32, pp. 109–114.
WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS
The language of these songs is so highly metaphorical that they
are often difficult to understand even in the light of the native
explanations, and in some cases the author’s informants were themselves
uncertain with regard to the meaning. Several songs refer to myths and
are explained by them, and there are a few shamans’ songs, but by far
the larger number were composed for feasts or in song contests between
men who were at enmity with each other.
(1) A song about Raven’s travels through the world, used at all kinds
of dances:
Dēł yᴀx wudᴀtsēˊn cēyēˊł. Haỵidēˊ
A big fellow like must have been that raven. Down underneath
wugudīˊn. Ag̣āˊgucî dułuwuˊ ke wududzîyᴀˊq.
he went. At that time his nose up they came to pull.
Agaˊ āntūˊx ỵāwaguˊt dułūˊwug̣a. ᴀcdjīˊt
At that time through the town he went for his nose. To him
dutīˊ ān gānt wudîqîˊn. Ayêˊx
it was [given] with it out of doors he started to fly. Like it
ᴀnsînīˊ dog̣odjiỵᴀqaỵîˊ. Ān gānt
he does now to his (opposite) Wolf phratry. With it outside
wudîqîˊn. Wâˊsa yūłcîtîˊkᵘdaya tcǃᴀ nao
he flew. Why does he not look like himself but whisky
g̣adᴀnᴀˊ. Atūˊnᴀx nīˊtct nᴀˊg̣egut.
ought to drink. After that about the whole beach you can wander.
That Raven must have been a great fellow. He went down under the sea.
Then they pulled up his nose. He went through the town for his nose.
When it was given to him, he started to fly out of doors. He does so
now to his Wolf phratry. He flew out with it. Why! instead of looking
like himself, he looks as if he ought to have a drink of whisky. After
you have done that you can wander about the entire beach.
(2) A song about Qakēˊqǃᵘtê. (See story 104, p. 330.)
Ēˊg̣ê yēq gū’dayu doxōˊnqǃî qotx cūˊwax̣īx̣
The beach down to when he came his friends were all destroyed
ayuˊ ʟe łīngîˊt ye ustīˊntc. Łᴀqǃᴀˊsgî-qǃa
so then [no] person thus he saw. Łᴀqǃᴀˊsg̣î point
tcîg̣edeˊayu aosîtīˊn. “Łił îłatīˊnqǃēq yutēˊqǃ
just inside of he saw. “Never you let me watch the stones
sāˊnî, īîˊx unᴀˊx łîqǃāˊcᴀ.”
little, from me lest it bewitch.”
When he came down to the beach, his friends were all destroyed, so that
he saw no one. He saw something just inside of Łᴀqǃᴀˊsg̣î point. “Do
not let me watch the little stones or I might get bewitched.”
(3) A second song of Qakēˊqǃᵘtê composed when he caught a frog instead
of a ground hog. (See story 104, p. 330.)
Sǃāxêˊx gâ tcucʟ̣îyēˊx
Becoming a ground hog into might have made itself
hedix̣îˊx̣tcǃ, qāˊdjî kᴀng̣ahēˊn.
that frog, or it might have dug a hole under my trap.
That frog might have turned itself into a ground hog, or it might have
dug a hole under my trap.
(4) This was sung by Kᴀkaˊ after he had been brought up from the south
by the land otters (stories 5 and 31). The words below were at the end
of the two parts, and when they were uttered he drifted out to sea or
ashore, as the case might be.
Dᴀˊqdê hāˊde qādeˊ.
Seaward let me drift.
Yêˊnde hāˊde qādeˊ.
Shoreward let me drift.
(5) Song composed by Qaqǃᴀtcgūˊk after his dream on the island.
(Stories 67 and 101.)
Āˊckᴀt aołîx̣āˊdjî qa ye
About himself that thought he had perished the man thus
tcuc nᴀdatcuˊntc. ᴀxānīˊqǃ qoxoag̣ag̣eˊ yu-ᴀxtūˊnatîtc.
dreams. To my home I got is how I always feel.