NOTES

[1] The half-rock woman in the corner, or the woman rooted to the

ground, is very common in Haida stories.

[2] Many versions of this story say water, which, indeed, seems to be

more appropriate, but fire was still oftener regarded by these people

as a means of communication between natural and spiritual beings.

[3] Animal souls have the human form and act very much as men do on

earth.

[4] Fish eggs are usually collected on hemlock boughs.

[5] The most important set of supernatural beings to a Haida were the

Killer whales, who, living in the sea, were supposed to call human

beings “common surface birds” (xa′-iʟ̣a xetî′t gī′da-i), employing the

term used here.

[6] Because at that time of the year human beings hurt them by laying

down hemlock boughs.

[7] Compare an episode in the story of

A-slender-one-who-was-given-away.

[8] The closing sky is also spoken of frequently. Compare the story of

A-slender-one-who-was-given-away.

[9] An exclamation used when the salmon is seen to jump.

[10] When mourning they covered their faces with pitch and burned off

their hair.

[11] Compare the story of Łᴀguadjî′na.

[12] The usual way in which one who had almost been turned into an

animal recovered his senses.

[13] This duty usually fell to the nephew of the deceased who was to

obtain his supernatural helpers and the power that went with them.

[14] So the word Kꜝiū′stᴀ was somewhat doubtfully translated to me. It

stood near the northwestern angle of Graham island opposite North

island.

[15] A song supposed to have power in calming storms.

[16] Fearing to expose themselves to possible danger from an entirely

strange man. There was no assurance of safety between man and man

unless both were of the same family or peace was known to exist between

their respective families. The verbs in this quotation have the

past-experienced ending, -gᴀn. Had this been related by a person who

had learned the facts from somebody else they would have taken the

past-inexperienced ending, -an.

[17] Accidents like this were often supposed to be brought about by the

unfaithfulness of a man’s wife, and it is not unlikely that the chief

may have suspected that he had suffered in this way.

[18] Tlingit words.

[19] This is evidently mythical. The same thing used to be said of the

Pitch people. See Memoirs of the Jesup North Pacific Expedition, volume

V, part I, page 91.

[20] He speaks of his new friends as if they belonged to his own family

at End-of-trail town.

[21] A stream flowing into the Pacific about 1½ mile east of Kaisun.

[22] I have not identified this bird with certainty, although the name

is very much like that given me for the red-winged blackbird (Agelaius

phœniceus, Linn.).

[23] A common expression to indicate the excellence of carvings.

[24] Yen xagî′t are long, narrow clouds, probably stratus, said to

indicate that there will be fair weather next day.

[25] Devilfishes were usually employed to bait the hooks for halibut.

To catch a halibut of supernatural character they secure a devilfish of

the same kind.

[26] The halibut fishing grounds were all named and were owned by

certain families.

[27] These incantations are uttered to induce the halibut to take the

hook.

[28] In another story this creature is called Mother-of-halibut.

[29] These various clouds are represented as Shining-heavens with his

different bird blankets on. Clouds are more often thought of as the

clothing of The-one-in-the-sea.

[30] An inlet or river. My interpreter suggested that it might be

Qanō′, an inlet north of Kaisun, but the name that occurs here is quite

common. A river of this name flows into the sea near Frederick island.

[31] The word used here is also applied to the sons of chiefs who can

not be touched without bringing trouble upon the aggressor.

[32] When Shining-heavens presides, or, in other words, when these

clouds are seen, it will be calm at sea.

[33] Compare the story of “The one abandoned for eating the flipper of

a hair seal,” note 17. The word used here is wa′nwai, one of doubtful

meaning.

[34] ʟla-djat, “Fine-weather-woman,” is often referred to in the

stories. One of the winds, the northeast wind, was named after her, and

by the West Coast people at least she seems to have been identified

with the Creek-woman at the head of Djū.

[35] Master-carpenter went to war because Southeast had given the

people too much bad weather. The southeast wind along this coast is

both rainy and violent, Sqa-i was the southernmost town upon the Queen

Charlotte islands, lying just east of Cape St. James.

[36] Therefore even a foolish person may sometimes make wise

suggestions.

[37] See Story of The-supernatural-being-who-went-naked, note 24.

[38] One or two more are given, however, in a Masset story.

[39] But the shamans said that he went back to his own place.

[40] And therefore Southeast did not like to have anyone else use the

word.

[41] This is said to have been the Pillar, a rock on the north coast of

Graham island (Haida name, Łg̣adā′djiwas).

[42] The skiä′msm or skiä′mskun. See A-slender-one-who-was-given-away,

note 1.

[43] The one with a blue hole in his heart made by the wren. The Haida

supposed the heart to be situated just under the breastbone.

[44] Probably the one who had carved their paddle.

[45] The one in whose hair they had tied the hawk feather.

[46] Probably he who held out his blanket on top of the house.

[47] Referring to the time when he had been put into the fire.

[48] Her husband mistook her own hands, which she held clasped about

herself, for those of some man.

[49] Djū is a stream near Kaisun, prominent in the myths.

Fine-weather-woman’s story is told in How Shining-heavens caused

himself to be born.

[50] His name is explained in the next sentence.

[51] An island lying a short distance south of Kaisun.

[52] These words are spoken ironically.

[53] The word “friends” here, as in most places where it occurs in this

set of myths, refers to clan friendship.

[54] North was a definite personality. Compare the story of

Łᴀguadjî′na.

[55] That is, clams, mussels, chitons, etc.

[56] North cape (Qꜝaku′n) is the name by which this cape was supposed

to be known to the supernatural beings. By human beings it was called

House point (Na-iku′n), probably from the town that once stood there.

[57] See the story of Supernatural-being-who-went-naked, note 2.

[58] Passing over to their new owner.

[59] According to another man it was the cedar screen in his father’s

house, which cuts off a retiring room.

[60] Compare the story of Raven traveling, page 111.

[61] My interpreter called this birch, but the identification is rather

uncertain. The birch is not found on the Queen Charlotte islands.

[62] Not identified.

[63] In this game a bunch of sticks was covered with fine cedar bark,

divided into two or three smaller bundles, and laid before the

opponent. The latter then had to guess in which was a certain stick,

usually left almost undecorated, called the djîl. As often as he failed

he kept on up to ten, which constituted the game. When the second man

handled the sticks the first guessed ten times plus the number of times

his antagonist had previously missed.

[64] The two sticks with designs were alive and pulled out the djîl so

that it could not be pointed out by an opponent.

[65] He was also said to live in a place within sight of the Land of

Souls and, when a gambler died, he came over to gamble with him,

staking dog salmon against souls. If he were successful, there would be

many deaths; if the gambler won, there would be a great run of dog

salmon.

[66] Compare the story of

He-who-got-supernatural-power-from-his-little-finger.

[67] The construction of these deadfalls was described to me as

follows: The hadjigā′ñwa-i (a, fig. 1) are four posts, two on each side

of a bear trail. These are fastened together in pairs by the

kiutꜝa′skꜝî (b). Between them lies a timber called the qꜝatᴀ′nłanu (c),

while the deadfall proper consists of a timber called sî′txasqꜝa′gida

(d) hung above this at one end and weighted at the other end, which

rests upon the ground. The suspended end is held by a loop (łqꜝō′ya-i),

which passes over a short stick, the x̣ā′ña (e), which is supported in

its turn by one of the kiutꜝa′skꜝî. A rope is fastened to the inner end

of this x̣ā′ña and carried down to the notch in another stick called

sqaołg̣ai′wa-i (f), which is fastened to a stake at one side of the bear

trail. Other cords, qa-ī′tu (g), are then fastened between the two

front posts and carried down to this loop. The bear, coming against

these latter, in its endeavors to get through pulls the loop (h) out of

the notch in the sqaołg̣ai′wa-i. This in turn releases the x̣ā′ña,

allowing the sî′txasqꜝa′gida to fall upon the animal’s back.

[68] The fringe or row of puffin beaks.

[69] This paragraph represents an afterthought of the story-teller and

should have been inserted farther back.

[70] Sleep, as in the present instance, is often represented as a

substance called Qᴀñ. Among my Masset stories is one of the Sleep-bird

(Qᴀñ).

[71] A half mythic town on the northeast coast of Moresby island, just

south of Spit point.

[72] Creek-woman at the head of Skidegate creek; see below.

[73] One of the greatest Raven families among the Haida. They lived

afterward at Dadens, on North island, and later moved to Klinkwan and

Muddy-stream town, Alaska. Some are still living at the former place.

The Pebble-town people of the west coast are considered a branch of

this family, and there was another offshoot, the Inlet Middle-town

people in Masset inlet. They occupied the middle row of houses in

Sqē′na, which was a five-row town. It is from this circumstance that

they are said to have derived their name.

[74] There were two families of this name reputed to have come from the

same stem. One occupied many towns on the southeastern coast of Moresby

island, but is now almost extinct. The other settled first at Tꜝē, on

the northwest coast of Graham island, and subsequently emigrated to

Kasaan, Alaska, where their descendants still live. They are supposed

to have received their name from having occupied the row of houses in

Sqē′na next the beach.

[75] This family is said to have been so named because they occupied a

row of houses which ran out on a point. They are supposed to have

occupied a similar position at Rose spit, with which tradition connects

them much more plausibly. They afterward lived at the mouth of Hi-ellen

river and in Masset inlet.

[76] Said to have been so named because they occupied the rear row of

the five in this town. They are reputed to have occupied a similar

position in the old town at Rose spit, and are more plausibly connected

with that place. They settled later on Masset inlet, although a branch

moved to the west coast of Graham island.

[77] The same are mentioned in the story of Cloud-watcher, note 7. This

is an Eagle family, and probably should not have been mentioned here.

The remaining five families (leaving out the Food-giving-town people),

which are Raven, are the ones universally assigned to the five rows in

this town. The Witch people seem to have been brought in merely because

their territory was near, and at one time they appear to have lived

still farther north.

[78] Given by this old man as Tcan xā′-idᴀg̣a-i, but more often spoken

of as the Qꜝoē′tas, “Earth-eaters.” These constitute a small family

that formerly lived on the northwest coast of Graham island along with

the Middle-town people and part of the Sand-town people, whom they

accompanied to Alaska. They there owned the town of Sukkwan. According

to the Sqē′na tradition they were so named because they lived near the

trails, where there was much mud.

[79] Probably means something like “People’s town.”

[80] The Haida name for this signifies “Raven’s knife.”

[81] Or merganser. According to one informant, the word used here,

ʟꜝłgia′, is applied only to the female merganser.

[82] Perhaps rows of meshes were meant rather than meshes proper.

[83] Commonly used for twine, but unidentified.

[84] A bay lying outside of Spit point.

[85] Descent being in the female line, this man in giving the creek to

his son gave it out of his family and clan. Therefore the women of his

clan did everything they could to anger the river spirit.

[86] This is the only case that I remember in which the river spirit

was a man.

[87] Said to mean “where people continue to live,” or “where people

settle forever.”

[88] This is as often, or more often, given as a halibut (xā′gu).

[89] Probably means “perhaps it is a beak,” or “I wonder whether it is

a beak.” This was Raven, the episode recounted having taken place among

these people.

[90] Or Greatest-cave-spirit.

[91] The tā′xet is described as a small, bluish salmon. By some it was

said to be the sockeye, but others thought it a different fish.

[92] Nowadays stingy people are said to be so because she was.

[93] A cliff standing back of Skedans.

[94] The inner and smaller of the two islets in front of Skidegate.

[95] Tā′xet’s house was a sky mansion, whither all went who were killed

in battle or murdered. This part of the myth has evidently been built

up on the apparent identity of his name with that of the salmon above

referred to, but the former is from the Tlingit Ta hît, “Sleep house.”

Just above Skidegate village and nearly opposite Tree island are two

rocks, almost covered at high water. It is said that one who goes

between these two will see Tā′xet’s trail.

[96] Names belonging to the Food-giving-town people.

[97] The Gîtî′ns’-servants, or Gîtîngī′djats, were a division of the

Gîtî′ns of Skidegate of low social rank. They formerly occupied a

village called Kꜝîl, “peninsula,” in Shingle bay, from which

circumstance they came to have close relations with the

Food-giving-town people.

[98] See the story of He-who-travels-behind-us, note 6.

[99] They repeat these words, at the same time throwing gravel at the

net, in order to get many salmon. The word for “insides,” which also

means “manure,” is wa′dᴀg̣a-i, only used by the old people.

[100] Because the house resembled, either in construction or name, one

owned by a supernatural being.

[101] His wife had her arms wrapped around herself, but he mistook them

for those of a man; see the story of the Canoe People who wear

Headdresses.

[102] See the story of Tcꜝaawu′nkꜝa, note 2.

[103] She was motioning them to take away the dogs and muzzle them.

[104] That is, the man who went down to his house.

[105] Or “Holder-of-the-days,” a mountain not far from Salmon-point.

[106] The thunder-bird is a crest of the Raven clan.

[107] It was built upon a steep hillside on Louise island.

[108] Kî′lsʟas, “chief.” He was chief of Those-born-at-Qā′gials.

[109] Literally, “a knife that opens its mouth.” This statement places

the date of the story subsequent to white contact.

[110] A salmon creek.

[111] See the story of Big-tail, note 16.

[112] They claimed the sea water as blood money for the death of a

member of their family, the cause of that death having been sunk in it

and it being the home of Pestilence.

[113] Again, this was because their chief had been killed in that

country and his death might have been due to one of the supernatural

beings inhabiting it.

[114] A division of Those-born-at-Skedans of low social rank.

[115] Wā′nᴀg̣ᴀn being town chief of Flat-slope town.

[116] Another name for Those-born-at-Qā′gials, the ruling family of

Skedans.

[117] A chief of Those-born-at-Skedans. The name means something like

“property sounding.”

[118] Skedans bay.

[119] That is, they pay blood money for his death instead of

surrendering the inlets or salmon creeks so named. G̣ałî′ns and Qa′na

are the inlets referred to above.

[120] I am not absolutely sure of the correctness of this translation

of Tꜝaogwā′g̣anat.

[121] The Eagle family of Cumshewa, a town situated on the north side

of Cumshewa inlet, near its mouth.

[122] Still another time, for the death of their kinswoman.

[123] Said to be a Tsimshian word. It was one of the favorite names of

the chiefs of Kloo.

[124] Very likely this should be, when given at length,

Gut-qwē′g̣a-ga-xē′gᴀns, “[House]-upon-which-the-clouds-thunder.” At any

rate, the house of one of the town chiefs of Skedans was so called.

[125] A Raven family of Kloo, descended from the Raven families of the

west coast.

[126] Big Low island.

[127] Name of a cape.

[128] An island.

[129] Various sea creatures, whether fabulous or not I do not know. The

Tcꜝa′g̣ᴀn sqꜝagida-i are said to be long sea animals that roll

themselves up and unroll on the water.

[130] A creature resembling a porpoise, except that it has large dorsal

fins.

[131] These words are said to have signified that his wife was

unfaithful to him. When this happened to a man he would be unlucky,

perhaps losing his life in hunting or war.

[132] A young sea otter.

[133] Skincuttle bay.

[134] Between Copper bay and Cumshewa point.

[135] As chief of Skedans.

[136] This bird burrows to lay its eggs, except in rocky places. It was

much hunted by the Haida with torches.

[137] A point at the eastern end of the larger Low island.

[138] This creature is probably something like a chiton.

[139] The “Old-woman-under-the-fire” usually carried messages from men

to the supernatural beings.

[140] That is, the box in which his body was placed was supported by

four posts.

[141] The story-teller affirmed that, when he was young, children of

other families did not want to play with him for the same reason.

[142] One of the Skedans islands. See the story of

Sacred-one-standing-and-moving, Stone-ribs, and Upward, note 35.

[143] An exclamation of astonishment used when something happens

suddenly.

[144] The word for chief used here, Halī′x̣ias, is supposed to be that

employed by the Black-bear people or perhaps generally by the

supernatural beings. It is used as a refrain and often is repeated many

more times than I have represented.

[145] The black bears are supposed to have had a trail from one end of

the Queen Charlotte islands to the other, and back of Tasoo harbor

there was supposed to be a hole in the mountains through which they

passed.

[146] Referring to the episode narrated just below.

[147] Explains the reference in the last song. The first part of this

episode tells how Marten danced for his younger brother Black-bear, who

was being killed in the deadfall, and sang the same songs that came out

through the hunter; the remainder goes back farther to explain the

words of the last songs. Either Black-bear left none of the salmon but

the worthless parts for Marten to carry home or Marten ate them

himself.

[148] See the story of

The-one-abandoned-for-eating-the-flipper-of-a-hair-seal, note 3. The

word translated “gills” (djixu′l) is supposed to be in the Marten

language.

[149] The bear’s sister is supposed to sing this.

[150] Probably also supposed to be sung by the bear’s sister.

[151] One of the leading Raven families of Skidegate inlet. See notes

to the story of the House-point families.

[152] Chief of the family afterward known as Pebble-town people (see

below). They were originally part of the Middle-town people.

[153] Even in Haida the construction of this sentence is awkward, and

translation makes it worse.

[154] His anger was so great that he could not control his arm.

[155] Because he was always ready for a fight.

[156] That is, “as if I were away.” The woman taunts him that he who

was always foremost in fighting should be in that condition, and he

replies that the warriors succeed better when he is along than when he

is away.

[157] According to another informant the Pebble-town people won, but

fled to the woods for fear of the blood vengeance sure to follow. This,

however, seems to be a mistake.

[158] See notes to the story of He-who-travels-behind-us.

[159] A Raven family at Tcꜝā′ał on the West Coast.

[160] A camping place of the West Coast people.

[161] Because the Haida spoke Tlingit with a foreign accent.

[162] One of Richard’s brothers, that is, one belonging to his family

in the large sense.

[163] A mountain on Banks island, which lies on the east side of Hecate

strait.

[164] A bay that is close to Spit point at the entrance to Skidegate

inlet.

[165] A sarcastic reference to their nonsuccess.

[166] The Haida name means “strait island,” referring no doubt to the

narrow strait which separates it from Graham island.

[167] A place still of considerable importance, having large canneries,

on the west side of Prince of Wales island.

[168] This part of the narrative is somewhat obscure.

[169] He characterizes himself as of low caste in compliment to them:

“Save me, your poor servant.”

[170] “Language of the strait people.” It is almost identical with the

Haida dialect of Masset.

[171] Forrester island; see the story of Łᴀguadjî′na, note 4.

[172] See story of Sacred-one-standing-and-moving, note 31.

[173] The first six of these stories belong to one series and are said

to have been formerly recounted at Skedans in the same order.

[174] That is, the Queen Charlotte group.

[175] Probably belonging to the Actinozoa.

[176] The principal family of Cumshewa.

[177] The proper habitat or dwelling of a human or supernatural being

is described in Haida by this word tcīa.

[178] Rock from her hips down.

[179] That is, he could get along just as well under water as in the

air.

[180] The black pebble was to be placed in the water first, then the

speckled one. A piece of each was to be bitten off and spit upon the

remainder.

[181] Literally, “One-lying-seaward,” or “Seaward-land.”

[182] By ʟdjîñ the Haida understand the coast of British Columbia from

the borders of the Tsimshian southward indefinitely. The people living

along it, be they Kwakiutl, Nootka, or Salish, are all called ʟdjîñ

xa′-idᴀga-i (ʟdjîñ-people). Djîñ = “far.”

[183] A version of this episode obtained by Professor Boas runs as

follows: “On his travels Nᴀñkî′lsʟas saw a large salmon (tā′un). He

said to him, ‘Come nearer. Jump against my chest.’ He did so, and

Nᴀñkî′lsʟas almost fainted. Then he made a hole in the rock. He called

the salmon a second time, asking him to jump against his chest. The

salmon did so and finally fell into the hole.”

[184] Lēn are joyful songs, usually containing Tsimshian, but more

often sung in the houses than out of doors.

[185] Djiā′djat qagᴀ′n, lit. “Women’s songs,” were employed

particularly when totem poles and house timbers were towed in during a

potlatch.

[186] According to the best informed this was Bentinck arm, perhaps

South Bentinck arm, in the Bella Coola country, and this would agree

with Dawson’s statement that the Bella Coola are called Ilghī′mī by the

Tsimshian.

[187] Probably the same as tco′lgî, a mainland animal like a mink, if

not that animal itself.

[188] That is, toward the Queen Charlotte islands.

[189] The word used for “Eagle” here is sʟg̣ᴀ′m, a story name. It is

evidently identical with sʟqᴀ′m, the Masset word for “butterfly.” Among

the Masset Haida, Butterfly takes the place of Eagle as Raven’s

traveling companion.

[190] An exclamation of warning.

[191] Here there is repetition. The great lake formed by the last fresh

water poured out was at the head of Skeena river.

[192] The derivation of this word is uncertain.

[193] The story name of the marten, Kꜝux̣ugîna′gîts, is here used. The

common name is kꜝu′x̣u.

[194] This was a small bird which I have not identified. The word is

said to mean “Swift-rainbow-trout,” and it was thought to be the

fastest of birds, just as the marten was supposed to be the fastest

animal.

[195] Qadadjâ′n, the owner of the eulachon, is a mountain on the south

side of Nass inlet at its mouth.

[196] A basket with an open weave, in which fish could drain.

[197] A tall, stiff grass growing near the shore of the sea. Not to be

confounded with a variety of kelp with large floats which has the same

name.

[198] The object to be projected was placed on one end of a flexible

stick, which was then drawn back and released.

[199] This word can not be fittingly translated. It is used in speaking

to one’s very closest relations.

[200] That is, the food received from the family of the bridegroom when

she married.

[201] Sg̣ō′łg̣ō-qō′na was one of the many names of Cape Ball, a prominent

bluff on the coast between Skidegate and Rose spit, Graham island. He

was called the controller of the tides.

[202] “The-one-who-is-going-to-order-things.”

[203] Said sarcastically. A man’s nephews, who were also to be his

successors, lived on terms of perfect freedom with his wife.

[204] The men of his adopted father’s clan at House-point.

[205] The west coast of Moresby island or part of it.

[206] Qî′ñgi is said to mean “Looking-downward,” because this mountain,

which is in the Ninstints country back of Lyell island, hangs

precipitously over the sea.

[207] An exclamation indicating very great wrath and used only by great

chiefs.

[208] One race came from each corner of the house.

[209] “Sitting-around-snuffing-like-a-dog,” the woman who lives at the

head of Telel creek and owns all the fish that go up it.

[210] “Croaking-raven,” the woman at the head of the creek which flows

into Skedans bay.

[211] From another man I learned that her name was Sg̣ā′na djat ʟg̣ā′gᴀn

at nā′nsg̣as,

“Supernatural-woman-who-plays-up-and-down-with-her-own-property,”

referring to the fish, but in the story on pages 71–85 it is given as

Supernatural-woman-in-whom-is-thunder.

[212] Meaning by “upon” upon the mountain called Qî′ñgi. This is

probably given as the reason why there are so few mainland animals on

the Queen Charlotte islands.

[213] “A hair-seal canoe” (xōt-ʟū) is continually referred to as a

canoe used by supernatural beings.

[214] The “you” is here plural, dalᴀ′ñ, all on the same side being

referred to.

[215] See note 24.

[216] The word used for rainbow here, qwē′stᴀl, seems to mean “cloud

cliff” or “sky cliff.” It is not the common word for rainbow, which is

taol.

[217] That is, the carving on it sang.

[218] Each of these speeches contains a sarcastic reference to the

destruction of Qî′ñgi’s people.

[219] Probably Platichthys stellatus, Pallas; Haida skᴀ′ndal.

[220] Or Oregon Junco.

[221] These were feminine genitalia.

[222] Supernatural beings were unable to bear the odor of urine, the

blood of a menstruant woman, or anything associated with these.

[223] The people of the Raven clan, to which Raven’s sister necessarily

belonged, were thought to have better morals than the Eagle people.

[224] I was unable to get my interpreters to tell me what these words

were, but they are contained in stories taken down on this coast in

previous years.

[225] Certain rocks at this place are said to be the bundles of cedar

bark which the birds left there.

[226] This sentence was contributed by an old woman of the Stᴀ′stas

family living at Skidegate. She said that the meaning of qᴀlaastī′s had

been forgotten, but thought that Raven used it because he was hungry.

[227] Or Master Canoe-builder, a favorite Haida deity.

[228] Here Raven is called Wī′gît, a name by which he is sometimes

known, especially when he is identified with the being who determines

the length of a child’s life when it is born.

[229] I do not know the English equivalent. They are described as birds

like ducks and as having white spots.

[230] Therefore it is always roily about the places where herring are

spawning.

[231] The beginning of this episode seems to have been omitted. Eagle

caught a black cod, which is full of grease, while Raven caught a red

cod, which has firmer, drier flesh.

[232] The old man first started the story at this point, but next

morning he said that he had been talking over the proper place to begin

with an old woman, and at once recommenced as in this text. Perhaps the

real reason was that he disliked to start in immediately with a

stranger at the beginning of the “old man’s story,” which is the most

venerated part of the whole.

[233] An exclamation indicating that great crowds turned out.

[234] The skids upon which canoes were hauled overland.

[235] The halibut slid him over their backs into the canoe.

[236] Or “Supernatural fisherman,” the God of Fishing.

[237] Compare second version of story, given below.

[238] Meaning carnal knowledge.

[239] Using insulting and indecent words.

[240] This is where the division was made by my interpreter. It is not

impossible that much that precedes may have been included in the “young

man’s” story.

[241] The proper place to insert this episode is uncertain, but this

was thought the best by my interpreter.

[242] Haida qꜝā′djî.

[243] An exclamation meaning “pretty” or “nice.”

[244] Name of the labret.

[245] Or the American dipper.

[246] My informant would have told this as two episodes had it not been

for his wife, who objected that it was simply repetition.

[247] The same as G̣ᴀnō′; see note 2.

[248] The figure of a mallard was sometimes carved on shamans’ rattles.

[249] It was customary to turn the heads of halibut toward him who

caught them.

[250] This word, sîñ, refers particularly to the day-lighted sky. It

also means “day.”

[251] “Raven’s mustache” is a kind of seaweed from which fish eggs were

sometimes gathered, but it did not serve as well as hemlock boughs.

[252] See note 24.

[253] Skᴀñ is an epithet applied to a person who refuses to reply when

questioned.

[254] Said to be a tree similar to an alder.

[255] a Sqā′djix̣ū or sqā′djigu, a univalve identified by Dr. C. F.

Newcombe as Fissuroidea aspera, Esch. b Raven pretends to be a great

chief and only communicates with others through Eagle.

[256] An island on the Tsimshian coast.

[257] When they stopped laughing he knew that they were asleep.

[258] Probably related to the chitons.

[259] Referring to the way in which the Haida strip these animalcules

of their outer skin.

[260] He-who-was-going-to-become-Nᴀñkî′lsʟas.

[261] See page 118.

[262] Or Qᴀ′lg̣a-djā′adas, the name of Raven’s aunt.

[263] The old town at Dead Tree point; see the story of

Sacred-one-standing-and-moving, note 3.

[264] Probably means “Halibut pool.”

[265] Old Kloo on the eastern end of Tan-oo island.

[266] Perhaps Qwē′g̣ao-qons; see the story of Sounding-gambling-sticks,

note 9.

[267] A fern.

[268] See the story of He-who-was-born-from-his-mother’s-side, note 11.

[269] See the story of Łᴀguadjî′na.

[270] The western robin (Merula Migratoria propinqua, Ridgwood).

[271] The bufflehead; see the story of Fights between the Tsimshian and

Haida and among the northern Haida, note 21.

[272] See note 63.

[273] From this it appears that these were flickers.

[274] This is inconsistent with the previous statement that she

accompanied them.

[275] Told to explain beaver tattooings.

[276] Ta′ʟ̣at is the word for rainbow trout or charr; ada means

“different.”

[277] Spit point.

[278] Or Rose spit.

[279] The hawk here referred to is called skiä′msm, or skiä′mskun, is

described as of a bluish color, and is said to live on the higher

mountains. Artistically, little difference is made between this bird

and the thunder-bird, and the two are sometimes said to be identical.

The custom here referred to is presumably connected with the potlatch,

though I did not hear of it elsewhere.

[280] See the story of Raven traveling, note 40.

[281] Sky blankets are worn by many supernatural beings, but I have no

notion what the Haida imagined them to resemble.

[282] One slave was usually placed over all the others.

[283] As is often the case in America, the sky is represented as a

solid vault, which rises and falls at regular intervals.

[284] The supernatural being who represents and confers wealth.

[285] It was thought possible to accomplish certain things by the mere

exercise of one’s mind or will.

[286] See the fifth paragraph of the story. The important fact that

this hat had been given to the girl’s father as a bridal present was

omitted from the original text.

[287] This was what is commonly called a Chilkat blanket. The design

woven in it is represented as able to speak. It is weary at being

obliged to wait so long to be completed.

[288] See the story of Raven traveling, notes 11 and 12. “Canoe Songs”

or “Women’s songs.”

[289] Sea water was warmed and taken into the stomach to clear the

system out, both for one’s physical and spiritual welfare. The

following paragraph indicates that some of the story has been omitted.

The slave either promised at this time to reward Mink-woman for her

silence, or met her before and engaged her help. This is why, after he

whispered to her, she exclaimed that what she had smelt was the

blankets of the ten servants who had accompanied the chief’s daughter.

[290] The word here used, dañqa-iyē′tg̣a, was only employed by chiefs.

[291] The supernatural beings had old shells only.

[292] This exclamation indicates the length of time he had been absent.

[293] That is, all ten canoes were lashed together by means of two long

poles placed one from bow to bow, another amidships.

[294] The wife of the younger son was so powerful that he could not

injure them.

[295] They came out alternately from either half of him.

[296] Gada′-i, the word used here, is one often employed in addressing

a woman of the upper classes.

[297] The Haida supposed that supernatural beings called human beings

“human servants” (xa′-idᴀ gī′djats), “human slaves” (xa′-idᴀ

xᴀldā′ñg̣ats), or “common surface birds” (xa′-iʟa xetî′t gī′da-i). When

he appears upon the ocean clothed in cumulus clouds people may go out

fishing because it will then be calm.

[298] Urine was formerly used for washing.

[299] I. e., the cradle.

[300] My interpreter added the bracketed section to complete the story.

Just such a shoal is marked upon the Admiralty charts, and perhaps it

is the one here referred to.

[301] Anciently the planks which formed the front and rear of a house

were laid together upon the ground, fastened with twisted cedar limbs

and raised all at once; in later times the planks were run into slots

cut in the timbers above and below.

[302] Like the shamans. Tlingit shamans were much respected by the

Haida.

[303] Haida, ʟdjîñ; see story of Raven traveling, note 9.

[304] Said to be an ancient form of salutation.

[305] Small lines running crosswise of the gunwale.

[306] Probably meaning “Who will marry the daughter of Ga′oax?”

[307] In most of the stories containing this episode all of the beasts

and all of the birds are supposed to have offered themselves and to

have been refused.

[308] He places a post in the proper situation, and, when he removes

it, one nevertheless remains there. So with the plank. Thus one post,

one plank, one stringer, etc., multiply themselves so as to produce the

whole house.

[309] The word in brackets is said to be Tsimshian.

[310] Nᴀñ-giū-gaos, “One without ears,” is the name given to a heedless

fellow continually appearing in stories. He is more especially one who

has no regard for the national beliefs.

[311] The fire is the commonest means of communication with

supernatural beings.

[312] Tia, the Killer, is the deity who presides over death by

violence, and he appears or is heard by those about to be killed. When

seen he is headless, and from his severed neck blood continually flows.

[313] There were many towns in Metlakahtla narrows, but this is

Qā′łoqā′łi, said to have been the name given to Metlakahtla proper,

where the modern town stands.

[314] That is, the town chief.

[315] Milt is probably what the word qꜝā′dji refers to. It was said to

be “white stuff found in some salmon instead of roe.” The translation

of kꜝō′sgul as “heart” is somewhat doubtful.

[316] The dog dug up a salmon creek.

[317] It is difficult to follow the old man’s descriptions, but the

accompanying diagram shows how my interpreter illustrated the

construction of this fish trap to me.

The trap is seen to be triangular with the apex pointing upstream. The

two sides of the triangle next this apex form the trap proper or

gī′g·awai (a). The third side is flush with a weir running to the bank

of the stream on either side, the two parts of which are called the

x̣ia′-i (b) or “wings.” Entrance to the trap is given between two

slanting sections called the gīgwᴀ′ñgīda (c), which are far apart at

the lower end, but almost come together at the upper. The remaining

sections on either side of the gīgwᴀ′ñgīda which close the trap are

called łg̣aiyî′ñgadadji (d), were made one fathom higher than the other

parts, and were painted on the upper section on the side downstream. In

construction, posts were driven into the stream bed along these lines

and horizontal pieces laid between and secured with cedar limbs. The

salmon in their course upstream were led along by the “wings” to the

opening between the łg̣aiyî′ñgadadji, forced their way through the apex

into the space above, and were unable to get farther or to return.

[318] The łg̣aiyî′ñgadadji looked roundish.

[319] The drying frames were constructed as illustrated in the diagrams

on p. 189, the first of which represents the frame looking from above,

and the second, one end. There were two such frames in each smokehouse,

each occupying one side. The slant of the upper poles accompanies the

slant of the roof. The position of the fires is also marked.

Smokehouses in town were without any smoke holes, as they were not

occupied as dwelling places, while the smoke holes at camp were covered

when they began to dry fish. Boards were also placed above the fire in

order to spread the heat out and facilitate drying. The Kꜝia′sᴀnai

actually extended over all three sections.

[320] ʟ̣a, the word used here, can not be literally translated for want

of an equivalent. It is only used when addressing a brother, sister, or

very near relation.

[321] I learned nothing more about this supernatural being than what is

contained in this story, except that it was said to be like a bear. The

word is Bellabella.

[322] See story of Raven traveling, note 54.

[323] Qꜝol-djat is somewhat difficult to render. It is the feminine of

one word for chief, qꜝol, but “chieftainess” would convey a false

impression, because it is associated with the idea of the exercise of a

chief’s power by a woman. A qꜝol-djat was not one who exercised the

power of a chief, but a woman who belonged to the ranks of the chiefs,

whether she were a chief’s wife or a chief’s daughter.

[324] Supported by ropes, because he was too full of arrows to rest

upon the ground.

[325] A man always communicated with his father-in-law and his

mother-in-law through his wife.

[326] The Haida word used here is the same as that for “one,” and

appears to mean “oneness in clan,” since to marry the same man both had

to belong to the opposite clan. One of my interpreters said that this

term might also be applied by a man to the husband of his wife’s

sister.

[327] Canoes were brought to land stern first unless the occupants were

in great haste. Among the many things the supernatural beings were

supposed to do in an opposite manner from men was to land bow first.

[328] The Haida at this point is somewhat obscure.

[329] Every animal and every human being is supposed to be provided

with a “thread of life,” an idea not found elsewhere in America so far

as I am aware. Līs, the word used here, is also applied to threads of

mountain sheep wool. Another name, wa′nwa-i, is given in the story of

How shining-heavens caused himself to be born.

[330] A person’s luck in hunting would be destroyed by his wife’s

unfaithfulness.

[331] See the story of Supernatural-being-who-went-naked.

[332] “Something-white,” name given to the skin of some mainland animal

obtained in trade by the Haida.

[333] Meaning “How pretty it was!”

[334] In the Masset version of the Raven story, Raven tells Woodpecker

to go to the dead tree which is to be his grandfather.

[335] From Tlingit Kātsꜝ.

[336] Sealion-town (Qā-i-lnaga′-i) was an old town a short distance

above Skidegate, on the same side of the inlet. It was occupied by the

people of Kaisun before they moved to the latter town.

[337] I do not know the true name of this cetacean. It was described as

“like a porpoise, only lighter in color.” The Haida word is qꜝāñ.

[338] An old story town near Dead Tree point, on the northern side of

Skidegate inlet, near its entrance.

[339] Łg̣o′tg̣o is perhaps a synonym for Da′gu sg̣ā′na, the usual name for

the supernatural being who tries the strength of heroes.

[340] Gū′łga is the Haida name for the small inlet above Skidegate,

where the dogfish oil works now stand which until recently were owned

and operated by Mr. Robert Tennant of Victoria. It figures largely in

the myths, and many human bones have been turned up there.

[341] Xā′na is the name given to a small stream which falls into

Skidegate inlet above Lina island. It was probably from this that

Skidegate inlet was called Xā′na qā′łi.

[342] G̣ōdañxō′sgî is said to be a tree like a wild crab apple.

[343] Described as “a short, tough bush found in open spaces.”

[344] Haida, Djigula′og̣a. Usually it is Mouse-woman (Kꜝa′gᴀn-djat) who

is met in this way, and farther on in this same story the old man

inconsistently relapses into the customary name.

[345] A small pond lying buried in the woods back of Gū′łga.

[346] Such seems to be the proper translation of xa′xa wai′gi

djīgînā′g̣ē.

[347] The two trunks of the tree were sprung apart at the middle and

held there by a cross-piece as follows:

[348] This favorite Haida lake monster is represented with the body and

head of a wolf and the fins of a killer whale. It went after whales at

night and could bring back as many as ten at once upon its back, behind

its ears, and in the curl of its tail.

[349] See note 9.

[350] Referring to a scandal involving Djila′qons and another

supernatural being called Swimming-russet-backed-thrush.

[351] This paragraph is very interesting, since it appears to imply

that most of the supernatural beings belonged to the Raven clan.

Stone-ribs and his mother were Eagles.

[352] The Haida here is somewhat obscure. By thrusting himself under

her blanket Swimming-russet-backed-thrush confirms the suspicions

regarding his relations with Djila′qons.

[353] She is the edible butt of a certain fern.

[354] That is, he had come out from his wā′sg̣o skin during the night,

thus winning by trickery.

[355] See story of Raven traveling, note 21.

[356] This is how String-of-the-days or String-of-heaven (Sîns da′gîl)

was put in place from top to bottom of the pole which extends from the

breast of Sacred-one-standing-and-moving to the firmament above.

[357] This is on the eastern end of Maude island, in Skidegate inlet,

and became known to the whites as New Gold Harbor because the Haida

from the neighborhood of Gold harbor, on the west coast of Moresby

island, established a town here before moving into Skidegate.

[358] At or near Cape St. James, with the exception of the Isles

Kerouart, the extreme southern point of the Queen Charlotte islands.

[359] Ninstints people of the best classes, used in addressing one

another expressions which elsewhere were only employed by or to the

lower orders of people. Skᴀ′mdal was one of these. Others are given in

note 47.

[360] The word for “help,” used here and in many other places, means

help given in a way entirely beyond the control of the person helped.

It is usually applied to the help given by supernatural beings.

[361] A creek on Louise island flowing into Cumshewa inlet from the

south. Anciently a town stood there, and one of the Haida families took

its name from the place.

[362] This stood on the shores of Moresby island, opposite the later

town of Ninstints. It is said to have been owned by the Skīda′-i

lā′nas, a branch of the G̣ᴀ′ñxet gitina′-i.

[363] Qꜝā′g̣awa-i was the name of an islet near Ninstints and of the

supernatural being who lived under it. He went about in the form of a

killer whale with five fins.

[364] Though not specifically stated, there are probably a number of

stones here into which these people were supposed to be turned.

[365] Intended as a polite request for help.

[366] Tcꜝā′ał, or Old Gold Harbor, as it is sometimes called, was the

most important town on the west coast of the Queen Charlotte islands,

and stood on the northern side of a southern entrance to Skidegate

channel. This southern entrance is the Tcꜝā′ał inlet referred to.

[367] The canoe passage through Spit point.

[368] A name given to the sculpin (qꜝāl) on account of its spines. This

episode accounts for the shallows on the north side of Cumshewa inlet.

[369] My interpreter said he had always heard this episode treated

differently—in the way in which it is told in the second version of the

story.

[370] Skedans is one of the few towns prominent in Haida story that

have been occupied in recent times. It stood on a tongue of land at the

northeastern end of Louise island. The name is a white corruption of

the chief’s name. By the people themselves it was called Qꜝō′na, or

Grizzly-bear town. Seaward from the site are several islands and reefs,

of which Island-that-wheels-around-with-the-current (Dalgā′-ił­gałgîñ)

is the closest in and Farthest-one-out (Ga-ig̣oqꜝā′-idjūsg̣as) the

outermost.

[371] See introduction to notes.

[372] The exact meaning of the archaic words used here (xa′u-ū

łî′ñgîñgwañ) has been forgotten, but this is the idea involved.

[373] See story of A-slender-one-who-was-given-away, note 12.

[374] Spoken sarcastically. See story of

A-slender-one-who-was-given-away, note 19.

[375] Canes half blue and half red were often carried by the

supernatural beings. Compare story of The one abandoned for eating the

flipper of a hair seal, page 181.

[376] See story of Raven traveling, note 40.

[377] Haida Kꜝī′watcꜝas, a trail which runs up the inlet from Skedans.

[378] Half a mile from the town.

[379] Breaking the exogamic law, for they were both Eagles.

[380] The word used here for Raven is Wī′gît. Every fall Wī′gît was

said to come over to the Queen Charlotte islands from his home in the

Tsimshian country.

[381] This youth was apparently appointed to apprehend Upward after he

should escape in the form of a cinder.

[382] Łᴀ′ndal and lakꜝî′l were “common words” not employed by the upper

classes unless in addressing those beneath them. Compare note 24.

[383] Kꜝō′djix̣ū, the word used here, is said to be the same as

tcꜝa′tcꜝa, identified by one of my informants with the Rusty Song

Sparrow, though this identification is somewhat doubtful.

[384] ʟdas is the east coast of Graham island.

[385] Woman-under-the-fire repeated to the supernatural beings

everything that was said near it. But, if charcoal were instantly

rubbed upon the lips of a person who had said anything they did not

want the supernatural beings to hear, Woman-under-the-fire knew that it

was not intended.

[386] Tcꜝī′da is an island on the west coast in front of Kaisun.

[387] Nastō′ is the Haida name for Hippa island.

[388] That is the personal form of the spit did so.

[389] The same who appears in the Raven story.

[390] I′ʟꜝgas, the word used here for “chief,” is a common name for

supernatural beings. It was also one of the names of Cape Ball.

[391] That is, weak supernatural beings or powers acted through him,

rendering him also weak, unlike his elder brothers.

[392] The cry raised to summon opponents to a contest, especially to a

trial of strength or to a gambling contest.

[393] See preceding story, note 5.

[394] See preceding story, note 2.

[395] See preceding story, note 3.

[396] See preceding story, note 6.

[397] See preceding story, note 7.

[398] See preceding story, note 8.

[399] See preceding story of A-slender-one-who-was-given-away, note 3.

[400] The same inconsistency noted in the preceding story, note 9, is

here repeated.

[401] Haida sqa′otcꜝîl, which is said to give the idea of a grouse with

a red thing on its back. This is a mountain between the abandoned coal

mine, near the head of Skidegate inlet, and the west coast.

[402] ʟꜝū means “wedge,” but I did not learn the meaning of the

remainder of the word. It is a mountain lying in the opposite direction

farther down Skidegate inlet.

[403] A low herb said to be found growing on dead trees, with leaves

like clover, and a bitter taste like that of pepper.

[404] The wrestling took place by a rock almost buried in the beach

gravel at Gū′łg̣a. Presumably it was this rock into which the strange

wrestler was transformed.

[405] Compare the preceding story, note 40.

[406] Halibut hooks were usually made out of the stumps of limbs which

had rotted out of hemlock trees. Into these the monster was

transformed.

[407] See the preceding story.

[408] Supernatural beings hunt during the night and get home before

ravens begin calling. If they are detained in any way so that they hear

the raven, they at once fall dead.

[409] A man who just saved himself from drowning was supposed to be

deprived of his senses by land otters and become transformed into a

creature called gā′gix̣īt. This being had land otter fur all over its

body, an upturned nose, and a face covered with fish spines. It

traveled all over the Haida country with the utmost ease. See my memoir

in series of Jesup North Pacific Expedition, volume V, part I, pages 26

and 27. It was owing to this transformation that he did not recognize

his own blankets when he felt of them.

[410] This is the probable meaning of the word tcî′sgu. They are not

found on the Queen Charlotte islands.

[411] In reality this was Skidegate channel between Graham and Moresby

islands, the two largest of the Queen Charlotte group.

[412] This was Nᴀñkî′lsʟas, or Raven, the hero of the story of Raven

Traveling.

[413] A bowl of water was the ancient Haida looking-glass.

[414] On the mornings of days that are going to be windy red streaks

are seen in the clouds which pass away quickly. This phenomenon is

often referred to in the stories, and one or both of the cloud designs

here spoken of may represent it.

[415] One of the two west coast Haida towns, of which it was the older

and the greater favorite in the myths. Instead of a “water hole,” a

creek named X̣uadō′s is sometimes mentioned.

[416] An island opposite Kaisun, prominent in story.

[417] Name given to a slave. “I am without,” because he was worthless.

[418] Said sarcastically.

[419] People who went to the west coast found the food supply so

excellent, owing especially to the presence of black cod, that they

were loath to leave, and this expression was applied to them. This is

supposed to have been the first time it was heard.

[420] I understand meshes to be here referred to.

[421] Everything that is thrown, or that falls, into the sea passes

under the floor planks of the house of The-one-in-the-sea, the greatest

supernatural being in the ocean.

[422] He-who-has-spines-for-earrings usually sits near the door of

houses of the supernatural beings, and can take away anything unbeknown

to the owner. Because he took away this black cod there are now none of

these fish on the east coast of the Queen Charlotte islands. He is

supposed to have stolen the black cod heads from

Supernatural-being-who-went-naked, and the latter, aware of this fact,

refers to it in the usual indirect way.

[423] Perhaps some magic is referred to. Otherwise the sentence is

obscure.

[424] This star was in reality the door of another room in which lived

his present wife’s daughter. Nᴀñkî′lsʟas was in love with her and the

marten tail which passed in there belonged to his marten cloak.

[425] This is probably the same as the round object obtained by Raven

from Cape Ball’s wife, and appears to have been the thunder or to have

had power to produce it.

[426] Apparently Raven adopted this as a crest, but among men the

wā′sg̣o belonged to the Eagle side.

[427] Raven was able to make it appear that he was in one place, when

he had actually moved. His form was seen upon the bedstead while he

himself had gone down to the woman.

[428] Perhaps this is another story of the origin of the canoe people

referred to in the story of “Canoe people who wear head dresses.” The

mother and daughter became mountains.

[429] Or varied Thrush. Haida, sqꜝax̣ia′o.

[430] These two sentences, which sound ridiculous in English, are

rendered necessary here by the fact that Haida has only one personal

pronoun for the third person singular.

[431] The ancient doorway through the foot of the house pole was closed

by a plank hinged at the top.

[432] Ḷ indicates the shape of a bow. When a supernatural being was

born he grew up quickly, and soon cried for a bow, but would only be

satisfied with one made of copper.

[433] The Western Winter Wren (Troglodytes hiemalis pacificus, Baird).

[434] The Rusty Song Sparrow (Melospiza fasciata guttata, Nutt.).

[435] Anas boschas, Linn.

[436] The Canada Goose (Branta canadensis, Linn.).

[437] See the story of Sacred-one-standing-and-moving, note 2.

[438] Or Harbor Seal (Phoca largha, Pallas).

[439] Balænoptera retifera, Cope.

[440] The Northwestern Flicker (Colaptes cafer saturatior, Ridgw.).

[441] The name for all woodpeckers is the same.

[442] Louisiana Tanager (Piranga ludoviciana, Wils.).

[443] I have not identified this bird. It is said to be small.

[444] The word for blue jay here is rather unusual and is so nearly

like that applied to the kinglet (łtᴀ′ndjîget) that my interpreter may

have made a mistake. Generally the blue jay is called ʟꜝai′ʟꜝai. One of

my native informants applied this name to Steller’s Jay (Cyanocitta

stelleri, Gmel.).

[445] His story comes next.

[446] A variety of the Great Blue Heron (Ardea herodias, Linn.).

[447] Letting out the bones of the inhabitants of this town whom he had

swallowed. Perhaps the story of how this town was destroyed should have

preceded.

[448] A low plant with white seed vessels. There are said to be sharp

points around the bottom of its stalk, referred to as Î′nłîñ-tcꜝîñ or

Î′nłîñ-teeth.

[449] Or Cohoe (Onchorynchus kisutch, Walbaum).

[450] Onchorynchus keta, Walbaum.

[451] I do not know just what insects are referred to under the names

of ku′ndax̣uñ and sqā′-i.

[452] Compare the story of Łᴀguadjî′na.

[453] This is the commonest Haida tree, the word for spruce and that

for tree being, indeed, identical.

[454] That is, “human beings.”

[455] That is, he instructs Heron how he is to act in future times, or

how men are to see him.

[456] Grus mexicana, Mull.

[457] Haida, ʟga.

[458] Certhia familiaris occidentalis, Ridgw. This identification of

the Haida name is a little uncertain.

[459] The word for cousin indicates a woman of the other clan, which in

this case must have been the Eagle clan, the hero being himself a

Raven. It would thus seem that tobacco was supposed to have belonged

originally to the Eagle clan.

[460] Łg̣ā′xet is a word applied to round stones lying on the beach.

“Pebble” seems to be the nearest English equivalent, although the Haida

word perhaps denotes a somewhat larger variety of stone. This town was

once occupied by the Sea-otters, who sold it to another family, the

Łg̣ā′xet-gu-lā′nas, and moved to a place east of Skidegate called

Qꜝo′stᴀn-xana. More often the scene of the story is laid at this latter

place.

[461] That is, they were not to cut it because he was going to take

all.

[462] A creek on the east coast of Graham island where the Haida of

Skidegate inlet used to assemble before starting for the mainland.

[463] Compare Story of the House-point families, notes.

[464] The locally famous Rose Spit that runs out for miles at the

northeastern end of Graham island between Dixon entrance and Hecate

strait. It was called Na-iku′n, “House point,” by the Haida; but by

supernatural beings it was supposed to be called Qꜝᴀ′kun, as in the

story. This probably means North-point.

[465] Sg̣îl, the word translated “duck,” is said to be applied to the

Surf Scoter or “Coot” (Oidemia perspicillata, Linn.), and also to the

White-winged Scoter (Oidemia deglandi, Bonap.).

[466] I have not identified the root to which the Haida word Tag̣ᴀ′nskia

is applied.

[467] Some seemed to think that Qonā′ts and He-who-travels-behind-us

were the same person. The word translated “behind us” means “back from

the shore,” “inland,” or “back from the houses.”

He-who-travels-behind-us is also identified with

Supernatural-being-on-whom-is-thunder (Sg̣ā′na-gut-hī′lᴀñwas).

[468] Slate creek, which flows into Skidegate inlet near its head, and

along which the famous slate is found, carved so extensively by the

Haida.

[469] The native name for Masset.

[470] As in the story of Sacred-one-standing-and-moving, note 25.

[471] Said to be “the greatest ones who got power from what they

heard.” Compare story of Supernatural-being-who-went-naked, note 32.

[472] Changing them into fine articles.

[473] While they were watching to see him enter through the doorway he

came out of the ground.

[474] See the story of He who hunted birds in his father’s village,

note 7.

[475] Or Master Canoe-builder.

[476] This seems to mean that they went of themselves.

[477] The creek next north of Telel on the east coast of Graham island.

[478] See second version.

[479] At this point the two women appear to resolve themselves into

one.

[480] That is, the burning alder.

[481] The stick used in getting devilfish is made of hemlock and has a

sharp, bent point to pull up rocks and stones.

[482] The ligaments by means of which these bivalves close their shells

are called in Haida “eyes.”

[483] This was the way that supernatural beings lighted their fires.

[484] Owing to the destruction of his hostile supernatural powers.

[485] My interpreter added that, while they were encamped near Cumshewa

point during this journey,

He-who-got-supernatural-power-from-his-little-finger awoke in the night

and found his wife gone. She had been lying next to the fire. For this

reason, when people camp, they now place the women next to the wall.

[486] That its blood might not injure the fur.

[487] Great Haida chiefs often had two or three of these “watchmen” on

the tops of their house poles.

[488] Cry raised when the first canoe came in from fishing; also on

other occasions; see the story of Supernatural-being-who-went-naked,

note 2.

[489] In the Masset story these are said to have been red cod spines.

[490] My informant could not remember the names of the remaining

children.

[491] Forrester island, which lies about 20 miles out to sea from Dall

island, and is said to be covered with birds’ eggs during the breeding

season.

[492] Compare story of Sacred-one-standing-and-moving.

[493] Said sometimes when a fish is hooked, in order to strengthen the

line.

[494] The word used means that they were bathing in winter. Had it been

summer a different expression would have been employed.

[495] According to others they said to him at this time, Wā′nᴀñ,

qea′ga-i, “A little farther off, brother-in-law,” a sarcastic reference

to his relations toward their sister.

[496] Said sarcastically.

[497] See the story of Raven traveling, note 21.

[498] This was The-one-in-the-sea.

[499] According to another account he said these words to Łg̣ᴀñā′ʻo, who

replied: “Awī′t kîtgū′tꜝᴀłda łᴀ” (Hasten to tip it over).

[500] A species of bird which I have not identified.

[501] Said sarcastically.

[502] Compare the story of the Canoe people who wear headdresses.

[503] These dead falls may have been constructed something like the

dead falls used for marten (Kꜝū′x̣u sqā′baga-i), which were described to

me as follows:

A stake (a) was driven into the ground, and a small stick (b) carrying

the bait (c) at one end was fastened to this about midway up. Another

stake (d) was then driven into the ground some distance in front of

these and to one side. Over the top of this another stick was laid

extending toward the bait. At that end it was held to the stick b by a

noose lying in a notch just back of the bait. The bait was also

fastened to this noose. The other end of the stick e supported one end

of the stick f, which constituted the dead fall proper. This was

weighted along the end g next to the ground; and it also had four posts

(h) to guide it in its descent. They were curved over from each side

and fastened together at the top. To prevent the animal from

approaching the bait in any other way similar stakes were continued up

to and around it. Now, when the bait was pulled off, the noose came

away from its notch, whereupon the stick e flew up, letting f down upon

the animal’s back. The Haida name for d is x̣ā′ña kꜝudjigā′ño; for e,

x̣ā′ña-i; for f, sî′txa sqā′gîda. The weights are called qeng̣ałā′ño.

[504] Only the roots of this plant were used.

[505] That is, “Has the snow melted from the roots of the

łkꜝiê′nkunᴀn?”

[506] Human or supernatural beings who have become animals are usually

identified in this way.

[507] In spite of having medicine in his mouth.

[508] They not only “became rocks,” but also continued to live under

them.

[509] As was once customary with the sons of chiefs.

[510] Canada geese.

[511] Plants with edible roots growing around the mouths of creeks.

[512] Such as were used to make awls and gimlets out of.

[513] Supernatural beings are often said to be tickled by having some

one merely look at them.

[514] This is undoubtedly the pole held on the breast of

Supernatural-being-standing-and-moving, which rose in the middle of the

Haida country and extended to the sky.

[515] Master Hopper (Łkienqā′-ixōñ), referred to in many other places

throughout these stories. He was a one legged supernatural being, or a

supernatural being having one leg shorter than the other. Here he is

represented as only a half-man.

[516] That is, the man became a sea gull.

[517] Pitch wood supplied the place of a lantern.

[518] That is, by the land otters. One had looked at her while she was

drinking water. When this happened one was seized with fits, soon died,

and went to live among the Land-otter people.

[519] Haida, kꜝał, identified by Doctor Newcombe, of Victoria, as the

kelp crab (Epialtus productus, Randall).

[520] Another version says that the land-otter brother-in-law also

turned the man’s canoe over when he was ready to work upon the inside.

Canoes were first roughly shaped upon the outside and then turned over

so as to be hollowed out on the inside.

[521] If a land otter forgot to take along the mat used to cover the

knees of a canoe-man while paddling, he was sure to be killed by human

beings.

[522] One way of concluding a story. More often they say Hao ʟan l’

g̣e′ida, “Here it comes to a stop,” Hao ʟ a′sga-i kundjū′ga, “Here it

comes to a point,” or something similar. See the conclusions of the

various stories. When a story is too long to be told at one sitting,

they break it off by saying, Lᴀ ʟ sītꜝē′djî, “Let us make a knot.”

[523] See the story of Stone-ribs.

[524] So as not to be hurt by the arrows.

[525] See the story of Upward, note 35.

[526] The distinction shows that Haida zoology was fairly well advanced

in at least one respect.

[527] Identified by Doctor Newcombe, of Victoria, as Tresus Nuttalli,

Conv.

[528] That is, Skedans continues to be occupied and abandoned

alternately.

[529] La′lłgīx̣iwas, another name for Many-ledges.

[530] The western robin; see the story of Raven traveling, note 97.

[531] Anciently a man’s nephews, or at any rate the one who was to

succeed him, lived on terms of complete familiarity with his wife.

[532] The word is said to mean “growing alone,” and is applied to a

very large variety of mussel which grows by itself.

[533] The word used here is xᴀ′ñē, “eyes,” the ligaments which hold the

shell together being supposed to perform that function.

[534] Compare name of Cloud-watcher in story bearing that title.

[535] A horizontal or slanting beam of some sort is supposed to stand

at the end of an eagle town. The birds sit upon this before starting

out for food.

[536] This bivalve (sqao) is identified by Doctor Newcombe as

Glycimeris generosa, Gould.

[537] Sīs or sī′ga-i means the broad expanse of ocean away from inlets

and bays.

[538] Or “friends;” Haida, łta′x̣ulᴀñ.

[539] The story-teller also said that there was a great pile of bones

here from the animals the eagles had killed and eaten.

[540] The pied-billed grebe (Podilymbus podiceps). Cf. story of Raven

traveling, page 111.

[541] See the story of Sacred-one-standing-and-moving, note 2.

[542] Compare the story of Raven traveling, pages 118, 119.

[543] Thus singularly suggesting the narwhal.

[544] Sqa-i and Stasqa′os are town sites lying very near to each other

and close to Cape St. James.

[545] See the story succeeding. It is said that this has now become a

high place from the amount of earth thrown into it.

[546] Nor that killer whales are always in love with common whales.

[547] According to the shamans this was because the supernatural beings

did not want anything dirty, like human beings, upon them. The man who

told this story asserted that he had felt a reef shake under him, as

here described.

[548] Compare preceding story.

[549] On the west coast of Prevost island. It was owned by the

G̣ᴀ′ñxet-qē′g̣awa-i, and this is the story of its foundation.

[550] The Haida word is ʟ̣a (see the story of The one abandoned for

eating the flipper of a hair seal, note 8).

[551] See the story of “The man who married a killer-whale woman,” note

1.

[552] One of the southernmost points on Prevost island, but, according

to Doctor Newcombe, not identical with Cape St. James.

[553] An inlet.

[554] See the story of Supernatural-being-who-went-naked, note 31.

[555] According to the statements of the shamans.

[556] That is, sarcastic or insulting expressions or insinuations. The

use of “bad words” is constantly referred to in the stories as a cause

of trouble.

[557] Unlike other people, shamans’ bodies were set up in little houses

on points distant from the town.

[558] See the story of “The one abandoned for eating the flipper of a

hair seal,” note 15.

[559] These were generally roof-shaped with the gable ends at the front

and back.

[560] The usual way of removing disease.

[561] Compare the story of the “Canoe people who wear headdresses,” pp.

38, 40.

[562] That is, he was able to accomplish more for the human being than

the others because he had more power and more property.

[563] Mouse-woman belonged to the Qā′gials qē′g̣awa-i of Skedans; he was

born into the Seaward-Sqoā′ładas.

[564] Fasting, drinking sea water, etc., to assist the shaman.

[565] This supernatural being lived under a reef in front of Dead Tree

point. He is said to have been identical with Qonā′tc (see the story of

He-who-travels-behind-us.)

[566] The outer (i.e., eastern) point of Alliford bay on the southern

shore of Skidegate inlet.

[567] Welcome point is just east of the preceding.

[568] That is, what will happen when one uses the songs belonging to

this dancing hat.

[569] One of the elaborate kind, with rows of weasel skins hanging from

the back part. He obtains sea otters with this instead of whales.

[570] Bare island, the outer of the two islands in front of Skidegate.

[571] They became so numerous that he did not bother to count just how

many he got.

[572] That is, they now found the whales in the places where, at his

command, they had before hunted unsuccessfully.

[573] An onomatopœtic word imitating the blowing of a killer whale.

Having just been with the killer whales, he makes this noise when he

wakes up.

[574] His wife’s name: Haida, Yakułsī′.

[575] See story of “How Master Carpenter began making a canoe to war

with Southeast.”

[576] The noted ancestress of the Eagles (see stories of Stone-ribs and

Djila′qons) and Creek-woman at the head of a stream flowing into the

West Arm of Cumshewa inlet.

[577] Creek-woman at the head of Telel creek, east coast of Graham

island. See story of “Raven traveling,” note 36.

[578] In recent years more particularly associated with the smallpox.

[579] See the story of “How Master Carpenter began making a canoe to

war with Southeast.” Tidal-wave owned the tube full of water which

produced a wave by being suddenly opened.

[580] In other words, he was wearing one of those composite masks of

which such numbers have been taken from this coast.

[581] Or “Sacred-one-standing-and-moving;” see story quoted in note 17.

[582] All ate from one long piece stretched around the entire room.

[583] A kind of berry which I have not identified.

[584] The word used here, tag̣ᴀ′nsgia, refers to a certain kind of root.

[585] Fire being the gateway between the material and the spirit world.

[586] I′ʟꜝgas, one of the names of Cape Ball, but applied to many other

supernatural beings also.

[587] The proper rendering of this sentence is doubtful, but the sense

is as here indicated.

[588] Spit point, which closes the southern side of the entrance to

Skidegate inlet.

[589] According to some Qonā′tc became

Supernatural-being-looking-landward at the end of his career, but

others said most emphatically that it was

Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea. Both

lived, however, in the same neighborhood.

[590] That is, Ne-koon or Rose spit; a long sand spit that runs

northeastward from the corner of Graham island between Dixon entrance

and Hecate strait. It is surrounded by dangerous tide rips and is much

dreaded by the Indians for natural and supernatural reasons.

[591] An old town site just north of Lawn hill at the northern entrance

of Skidegate inlet.

[592] Toward Rose spit and toward Skidegate.

[593] That is, the fern women; see the story of

Sacred-one-standing-and-moving, note 18 and accompanying text.

[594] In the neighborhood of Da′x̣ua.

[595] A place near the site of New Gold Harbor at the eastern end of

Maude island, Skidegate inlet.

[596] Selwyn inlet.

[597] Unidentified.

[598] A cape in the inlet.

[599] It belonged to the Sa′ki qē′g̣awa-i, the greatest Eagle family at

Ninstints and that of chief Ninstints himself.

[600] My informant added that all of the people drank sea water with

him for ten days and repeated everything that he said. Every time he

spoke he began with the word Ha′gugwâk. He said to them: “Shall I get

this?” pulling at something meantime with his teeth and hands. At the

end of ten days he got it and told the singers that he had pulled it

ashore with his teeth, some of which were broken by the strain. It was

his supernatural helper.

[601] The shaman treats this iron just as he would a whale. Compare

Memoirs Jesup North Pacific Expedition, volume V, part 1, page 139. It

is said to have been part of some vessel.

[602] Masset inlet was called simply the Inlet as being preeminent and

the people there were called Inlet people. At the same time this latter

expression was so extended as to cover all the Haida of the northern

coast of Graham island; all of those in short who are now known as

Masset people.

[603] Haida, Xᴀldā′ñg̣ats, one of the leading Raven families of

Ninstints.

[604] The man appointed to go with him.

[605] Raven’s son; see the story of Raven traveling.

[606] Said to be Tsimshian words.

[607] Haida, Tꜝanū′; but known to the whites as Old Kloo. The “old” is

used to distinguish it from a place in Cumshewa inlet, where the Kloo

people settled for a while before moving on to Skidegate.

[608] See the story of “How Shining-heavens caused himself to be born.”

[609] At the western end of Louise island. The three towns were

Cumshewa, Skedans, and Old Kloo.

[610] He was a shaman belonging to the Witch people of Cumshewa. There

was much sickness at that time, probably the smallpox, but all who

stayed with him were well. “A rival Tlingit shaman once threw a tree on

him, but he was uninjured.”

[611] See above.

[612] Meaning, perhaps, “Rocks.” It is an islet north of Hot Spring

island.

[613] The word used for “grandchild” applies to descendants generally,

and elsewhere this spirit is spoken of as the Moon’s son.

[614] Chief of Skedans. He is talking to the spirit.

[615] The words are in Tsimshian.

[616] This song was Tsimshian, but no words accompanied it.

[617] See preceding story, note 4.

[618] Really he only fell in a faint or a fit.

[619] A shaman among the Land-otter people. The word is evidently

Tlingit.

[620] See story of Raven traveling.

[621] Lā′nas- = “town” or “village”: kꜝīsqꜝe-ū′ = “upper or smaller

part of stomach.” This is one of the creatures that were supposed to

bring wealth to the one who possessed himself of them.

[622] See the story of Big-tail.

[623] The word used is one applied to descendants generally.

[624] See the story of Cloud-watcher.

[625] A good dancer, whose name is probably compounded from dī′lᴀ, the

word for Sand-hill crane; see the story of

He-who-was-born-from-his-mother’s-side.

[626] This is an attempt to reproduce the sounds used in this song,

which is very likely Tsimshian.

[627] The ruling family at Tcꜝā′ał, the principal west coast town.

[628] See the story of A-slender-one-who-was-given-away, note 6.

[629] That is, before the spirit over the town.

[630] It would be interesting if we could trace the word Bᴀlê′la to its

origin, for it was certainly connected in some way with the first

appearance of white people in northern British Columbia and with the

first efforts of Christian missionaries. Bī′nĭ evidently = Peni, from

ni “mind,” a Carrier Indian, who, immediately after the appearance of

the first Catholic missionaries, claimed remarkable supernatural powers

and started a kind of sporadic cult which spread throughout much of the

northern part of British Columbia. (See Morice, Hist. of the N.

Interior of Brit. Col., p. 235.) At Masset I discovered that certain

songs there had been obtained, or were supposed to have been obtained,

from a Jesuit missionary on the Skeena. The Christian influences

apparent in this story evidently emanated from the same source, as

Bᴀlê′la’s and Bī′ni’s songs are all said to have been revealed at a

place up the Skeena river at the same time and to have spread from

there.

[631] Evidently Bᴀlê′la is landing like a white man.

[632] Haida name for the white people.

[633] Supposed to resemble the songs or cries of white people. When

they sang the shaman made a motion as if waving his hat, and all

followed suit. This has very much the appearance of an imitation of a

hearty Yankee or British cheer. The Haida themselves assert that it

happened before any whites were seen.

[634] A little lodge or tent of canoe sails.

[635] He is now dressed like a white man.

[636] The story-teller said, “like a bicycle.”

[637] This sentence is obscure, referring to an adventure of which I

have no clue.

[638] One of the shamans spoken of in the last story.

[639] Wu′ltcꜝixaiya, the moon’s son, thus seems to have been identified

with the Christian deity.

[640] A level spot back of the town.

[641] A hill south of Rose spit.

[642] The present Haida name.

[643] Aythya americana, Eyt. So identified by the story-teller himself

in the museum at Victoria. Haida, qadjî′ñ-g̣ᴀl-g̣a′ksʟa-i.

[644] Inserted between the layers of cedar bark to be lined for

roofing.

[645] Of the kind called skiä′msm; see the story of

A-slender-one-who-was-given-away, note 1.

[646] Said to be similar to the next piece mentioned.

[647] According to a Masset version Those-born-at-House-point were

driven from the town.

[648] One of the villages near Cape Ball.

[649] This was a portent of the destruction of the town mentioned

below.

[650] The words are used for ditches or stream beds running through

level ground, or when some upright object falls over.

[651] People of Masset inlet.

[652] Or rather the place where trees have been burned off.

[653] That is, Cape Ball’s.

[654] Not far south of Rose spit.

[655] Tow is an English spelling of the Haida name Tao. Whether the

same or not, it is identical in form with the word which means

“grease.”

[656] The Haida expression is “upward,” which means toward the Stikine

country.

[657] See “Story of the Food-giving-town people,” and notes.

[658] At Skotsgai bay, near Skidegate; compare the story of

Sacred-one-standing-and-moving, note 1.

[659] Probably intended in a reverse sense.

[660] He was also called Sîns-nᴀñ-qꜝā′-igiaos, “He-who-chews-the-days,”

because that was all that he had to live on during his fast and

wanderings. He belonged to the Seaward-sqoā′ładas; his father to the

Sealion-town people.

[661] Into the woods.

[662] The words for leaf and medicine are identical.

[663] A mountain.

[664] Djū′tcꜝîtga. A song comes into this story somewhere the words of

which were given me by the last survivor of the Seaward-sqoā′ładas.

They are as follows: Gᴀm dī dā qê′ñg̣ᴀñga, “You do not see me” [because

I am too great to be seen]. Probably this was Djū′tcꜝîtga’s song, heard

before or at the time when Gasî′na-ᴀ′ndju was taken into his house.

[665] This condition was usually supposed to be brought about by the

sight of a menstruant woman.

[666] The Haida name for this stick was Wī′dᴀwit, which appears to be a

duplication of wit, the word for russet-backed thrush.

[667] Compare the story of Sounding-gambling-sticks, notes 7 and 8.

[668] That is, he had Coming-out-ten-times, Sticking-into-the-clouds,

and his djîl left. For a further explanation of this game see story of

Sounding-gambling-sticks.

[669] That is, the transparent being did.

[670] The djîl, which was the one desired, had few or no marks upon it.

[671] And he was a member of the above family, an Eagle family on the

west coast.

[672] In this case “brothers-in-law” is synonymous with the entire

family of his wife.

[673] According to the stories a person who lived entirely upon greasy

food came to be afflicted with mental lassitude; see the story of

A-slender-one-who-was-given-away.

[674] First the western entrance of Skidegate channel (G̣a′oia) is

referred to, then the channel proper which was called Kꜝē′djîs, a word

applied to the stomach and intestines of an animal or man.

[675] Close to Lawn hill.

[676] These are two rocks near the steamer entrance to Skidegate inlet.

[677] The word used here, I′ʟꜝxagidas, is applied to a house chief and

is almost synonymous with “rich man,” there being no caste limitations

to prevent one from becoming a house chief.

[678] There were several Haida towns so named. This stood near Hewlett

bay, on the northwest coast of Moresby island.

[679] Given at length the name means “putting rocks into fire to steam

food.” He was chief of the town of Kaisun before the Sealion-town

people came there.

[680] By destroying his kelp line he cut off their only source of food

supply, and, as a result, the fort was destroyed.

[681] All except one man, who was found there by the Sealion-town

people on their arrival, and of whose strange actions and unusual

abilities many stories were told.

[682] A similar story occurs in my Masset series where the old woman

was used as a kind of bugaboo to frighten children. The same was

probably the case at Skidegate.

[683] Hā′maiya, the Haida word employed here, is one used to indicate

very great terror.

[684] This was the usual picnicking place of Kaisun children.

[685] The Haida word, Î′ldjao, used here is said to have a similar

meaning to “gentleman” and “lady” in English.

[686] Perhaps another playground. The last syllable, qꜝēt, means

“strait.”

[687] Or, more at length, “that is probably it.” Haida, Ūdjiga′-i.

[688] That is, he did not lose his senses, as usually happened when one

was carried off by a land otter.

[689] A burl cut out of the side of a tree and used as a ball.

[690] Probably a word made up for the occasion.

[691] As all girls were compelled to do at puberty.

[692] Old pieces of cedar bark thrown away while making mats.

[693] Although snow continued to pile up, by rubbing their feather on

the house fronts they kept these clear.

[694] This name Sîns-kꜝū′da is a little uncertain. The being referred

to may have been identical with Power-of-the-shining-heavens.

[695] A mainland animal, said to resemble a mink.

[696] That is, she thought she did so, but in reality she took out her

daughter’s.

[697] I am not quite certain of the correctness of this translation of

sqēnā′wasʟīa.

[698] The word indicates a rich man or house chief.

[699] That is, “Merely pretend to eat it.”

[700] Making a noise as if she were killing the frogs.

[701] A town near Metlakahtla prominent in story.

[702] A mountain on the south side of Nass inlet.

[703] This is a passage into Nass river.

[704] Isnē′g̣ał is the name of a mountain.

[705] That is, it was excavated beneath and the earth held back by rows

of retaining timbers.

[706] Inserted at the instance of my interpreter.

[707] See the story of “Raven traveling,” notes 20 and 21.

[708] So łgī′yutsin was translated to me, though this is not the mouse

usually spoken of in the stories, which is Keen’s mouse.

[709] Identified by Doctor Newcombe as Putorius haidarum, Preble.

[710] To find a good day for hunting.

[711] The unfaithfulness of a hunter’s wife would cause him to have

poor luck or even bring about his death. Such was the case also in war.

[712] This word for grouse is a general one. The sooty grouse or “blue

grouse,” however, is said to have been called łkꜝî′ng̣a sqa′owa-i, “wood

grouse.”

[713] Townsend’s Sparrow (Passerella iliaca unalaschcensis, Gmel.).

[714] Perhaps the Red-winged Black Bird (Agelaius phœniceus, Linn.).

[715] See the story “How Shining-heavens caused himself to be born.”

[716] This bird was caught like the wā′sg̣o, in the story of

Sacred-one-standing-and-moving.

[717] All the spirits in the woods, be they quadrupeds, birds, or the

spirits of trees, sticks, and stones.

[718] A mountain on the south side of Nass inlet.

[719] That was why he lost.

[720] Brothers-in-law, brothers, and uncles are to be understood as

applying to large bodies of men who are members of the same or of the

opposite clan.

[721] See the story of He-who-was-born-from-his-mother’s-side, note 4.

[722] The Western Robin (Merula migratoria propinqua, Ridgw.).

[723] A common metaphor.

[724] Although restoration to life is common enough, restoration to

youth is spoken of nowhere else in the stories I have collected.

[725] Tcꜝa′ogus, the word used here, is identical with “Stick Indians”

of the Chinook jargon and is applied to all interior Indians, such as

the Athapascan tribes and the interior Salish. In this case it would

refer either to the Athapascans or to the Kitksan of the upper Skeena.

[726] Both parties were so ashamed that no fight resulted and no blood

money was exacted.

[727] But according to Wī′nats (see below) he and his mother continued

to remain in the town. Possibly Jackson would have finished the myth

like “How something pulled a row of eagles into the water” and “Story

of one who saw an eagle town.”

[728] Old words are used here.

[729] According to Jackson it was this girl’s mother who left it.

[730] Said to be a small mouselike animal always running about on the

rocks. Children call them sʟgu, the usual term for “land otter.”

[731] On this coast the north winds bring clear, cold weather, but

often high seas, while the southeast wind brings wet weather. Fine

weather to a Haida’s mind depends not so much on clear skies as on

smooth water.

[732] Repeated over and over to a crying baby. The point is in a play

upon two Haida words.

[733] The word used here, Tcꜝa′tcꜝagusga-i, is the story name of this

sparrow; the common name is tcꜝa′tcꜝa. See the story of

He-who-was-born-from-his-mother’s-side, note 5.

[734] The grizzly bear appears in this story because it was a great

bugaboo to children. To quiet a crying child they said to it: “The

grizzly bear might get after you.”

[735] The meaning of these words, if they have any, is unknown.

[736] These birds always lay their eggs among the salmon-berry bushes

and the ferns.

[737] The Haida name means literally “Strait-country.”

[738] See “Story of the House-point families,” note 15.

[739] See the above story.

[740] The Haida sentence conveys the idea that they caused themselves

to grow up for no other purpose than to make this war upon the Tlingit.

[741] A camping place about halfway between Tcꜝā′ał and Kaisun.

[742] A stream 2 miles north of Telel.

[743] Another creek. I do not know the location.

[744] One of the purificatory war regulations was to drink a great deal

of salt water and then take fresh water after it, when the whole would

be ejected. The same thing was done at other times.

[745] That is, they thought that the use of sea water was more in

conformity with the regulations.

[746] The shaman. Each war party was provided with one.

[747] The war cry raised when rushing upon the enemy, like the Dakota

Añhē′.

[748] Because they had not yet met an enemy or taken a slave, and

therefore had no right to break the fast regulations.

[749] The Haida word for this place, Î′ngilin, looks as though intended

for “English.” The principal Hudson Bay Company post of this district

was there.

[750] An Eagle family at Masset. It was formerly regarded as one of low

rank, but the head of that family is now chief of Masset.

[751] So called from the name of their old town on Skidegate inlet.

This is not a family name, the members of this expedition belonging to

the Gîtî′ns.

[752] The people of Skidegate, when they had an opportunity, were wont

to intercept West Coast war parties on their return through the channel

and take their slaves away from them.

[753] A camping place on Maude island.

[754] See the story of “Sacred-one-standing-and-moving, Stone-ribs, and

Upward,” note 31.

[755] Or people of G̣ᴀ′ñxet, a point near Cape St. James. These people

comprised the Xā′gi-town people, Sand-town people, Xᴀldā′ñgats,

Sa′ki-qe′ig̣awa-i, G̣ᴀ′ñxet­qe′ig̣awai, and some minor divisions.

[756] In Haida the third person plural is here used as is often the

case where the first person would be used in English.

[757] This name is said to be applied to the Bella Coola by the

Tsimshian. Perhaps the inlet so called included Milbank sound, Seaforth

channel, and Dean inlet.

[758] Perhaps this name means “floating.”

[759] The word seems to mean “precious” or “valuable.”

[760] The landing party found itself unable to withdraw without great

danger.

[761] See the story of “Sacred-one-standing-and-moving, Stone-ribs, and

Upward,” note 23.

[762] The usual word applied to the east coast of the Queen Charlotte

islands means “The coast where canoes can land easily.”

[763] A camping place about 1½ miles from Tcꜝā′ał.

[764] Probably means “Canoe-going-about.”

[765] The one who was saved.

[766] A shaman might not touch his hair with his fingers, and in

consequence it became long and matted.

[767] The supernatural power that presided over slaughter and made his

presence known at a time when it was about to take place. See Memoirs

of the American Museum of Natural History, v, pt. 1, p. 31.

[768] Compare the preceding story.

[769] A being who appeared to persons that were about to be enslaved.

[770] Since his grandmother belonged to one of these families or to a

closely related family they let her people alone.

[771] See the story of “A raid on the Tlingit,” notes.

[772] That is, members of her family in the Kaigani country.

[773] A town on the northwest coast of Graham island formerly owned by

the Sand-town people and later probably by a branch of the Rear-town

people. Richard pronounced the name Tꜝī′x̣ī.

[774] The two persons just referred to as having remained at Kꜝiū′stᴀ.

[775] See the story of “Sacred-one-standing-and-moving, Stone-ribs, and

Upward,” note 31.

[776] A creek on Graham island, running into the channel between it and

Moresby.

[777] To the souls of those who had been slain.

[778] The Tlingit equivalent of Dī′lᴀ, “sand-hill crane”.

[779] An exclamation indicating extreme terror.

[780] The chief at Sitka. He was really named Katlian.

[781] Rocks were filled in between two walls of timber.

[782] That is, the white people; in this case, the Russians.

[783] This must have been a camping place, as I have never heard of a

regular town that was so called.

[784] A prominent Eagle family among the Kaigani. They were named from

their old town of Tcꜝā′ał on North island. After the emigration to

Alaska they owned the town of Howkan.

[785] In Haida spoken of as rum (“lam”).

[786] His full name was Nᴀñ-gut-sa′nʟ̣ans tcî′ng̣a,

“One-upon-whom-there-is-daylight,” but it is usually given in a

shortened form as Nᴀñ-gut-tcî′ng̣a, and, since this is much less

awkward, I have retained it throughout the story.

[787] See the story of “Wars between the Stikine and Sitka Tlingit,”

note 5.

[788] A chief, and probably head chief, of the Town-of-Tcꜝā′ał people.

[789] To put his rival, who had not so many, to shame.

[790] See story of the Food-giving-town people, note 3.

[791] See the above story, note 8.

[792] The four subdivisions of the Middle-town people.

[793] Evidently, the respective chiefs. At any rate, Qołgî′t was chief

of the Earth-eaters. His name was also supposed to be that of a shaman

among the Land-otter people. Far-away (ʟdjîñ) is the same name as that

which is applied to the Kwakiutl and their neighbors.

[794] Tallow or grease was put on before the face paintings were

applied.

[795] So I understand this sentence. It is so abbreviated as to be

obscure.

[796] The word used here, Laqꜝalā′m, is properly applied to the tongue

of land running out to the modern Indian town.

[797] Meaning the people of all the families of Tcꜝā′ał.

[798] See “Story of the Food-giving-town people,” note 27.

[799] The Buffel duck (Charitonetta albeola, Linnæus).

[800] The head chief at Port Simpson.

[801] The Hudson Bay Company’s stockaded inclosure.

[802] Those who had come to procure blood compensation for Lgiäx’s

nephew.

[803] The last camping place before heading for the Queen Charlotte

islands.

[804] See “Story of the House-point families,” notes.

[805] This was one of the names of the chief of the Seaward-sqoā′ładas.

[806] Given by Professor Boas, from Tsimshian sources, as Gyina

angyī′ek, “people of the mosquito place.”

[807] See “Story of the Food-giving-town people,” note 5.

[808] One of the subdivisions of the Gîtî′ns of Skidegate. So called

from a house that they once owned which the chief did not have property

enough to replace until it rotted very badly. There were several of

these people at Masset.

[809] A long island south of Port Simpson.

[810] That is, the white people.

[811] These were the Skîtg̣a′oqao, the Middle-gîtî′ns, the Gîtî′ns of

Ya′gun river, the Inlet-rear-town people (G̣ao-sʟꜝan-lnaga′-i), and the

Point-town people.

[812] In Metlakahtla harbor.

[813] A creek into which very many sockeye salmon run.

[814] Written by the whites Kasaan, the northernmost Haida town,

situate on the east coast of Prince of Wales island.

[815] See “Story of the Food-giving-town people,” note 4.

[816] A narrow passage near the entrance of Nass inlet.

[817] An important subdivision of the Stᴀ′stas family living at this

time mainly at Gᴀsa′n.

[818] The largest Haida town in Alaska, owned by the Town-of-Tcꜝā′ał

people.

[819] See the preceding story, note 2.

[820] A Raven family of considerable importance which formerly lived

between Rennell sound and Hippa island. They afterward moved to

Tcꜝā′ał, and from there into Skidegate.

[821] A Raven family at Masset. Formerly they lived near Hippa island.

[822] One of the chief Haida towns in ancient times. It stood on the

north coast of Graham island, opposite North island, and was owned by

the Stᴀ′stas, an Eagle family of great importance. The name is thought

to signify “where the trail comes out.”

[823] The principal town on the west coast of Graham island. It stood

just south of Port Lewis and was owned by the West-coast-rear-town

people. The name is thought to mean “slaughter village.”

[824] An Eagle family that is supposed to be a branch of the

Tcēts-gîtᴀna′-i. Their town was, as stated, Qᴀñ, which has a beautiful

situation and a fine harbor just inside the mouth of Naden harbor.

[825] The circumstances of his death are not related.

[826] See the story of “A raid on the Tlingit,” note 14.

[827] See the notes to the above story.

[828] The Masset people did not mention any family under this name, but

the Sagui′­gîtᴀna′-i (Up-inlet-gîtî′ns) are probably intended. They

once had a town at the mouth of Yagun river.

[829] More often “are troubled about” is expressed by the word

gutxîsg̣alᴀ′ñg̣an, different from that used here, which is ñaigu′lgᴀn.

[830] The speaker affects not to have known that the town in which he

has been fighting is that belonging to his father’s people. He goes up

into the forest by the war trail—that is, fighting—and comes out upon

the feather trail—that is, in peace.

[831] When peace was made one man from each side was generally taken up

and borne around upon the shoulders of his opponents. He was called the

“deer.” The order seems to have been somewhat different in this case,

two men being taken from only one side. It was evidently considered

that only that family had a grievance.

[832] A synonym for Ya′gun-gîtᴀna′-i.

[833] The bargaining is broken off at this point by the coming of the

Middle-gîtî′ns, and is resumed later when the Cod-people gave six

slaves.

[834] It will be remembered that the trouble was started by a man of

the Middle-gîtî′ns shooting one of the Cod-people in the arm.

[835] The Gîtî′ns of Masset, as the name might imply, seems to have

been the largest Eagle family. There were two principal divisions of

this—the Mamᴀn-river-gîtî′ns and the River-Sqadjî′ns-gîtî′ns, named

from streams flowing into the head of Masset inlet, on which they

camped.

[836] Or Eggs-of-Skî′tg̣ao. This was the leading Raven family in Masset,

and formerly they owned that town.

[837] He and his friends, the Eagles, assigned work to the opposite

clan, the Ravens. A man’s opposites always took care of his funeral.

[838] A stream, still so named in the charts, which flows into the

upper expansion of Masset inlet from the west.

[839] The companion of the man who had been shot, or possibly the man

himself had merely been injured.

[840] Descent being counted through the mother, sons were bound to

their mothers by closer social ties than were husbands to wives.

[841] Wives being of the opposite clan, other families would have been

dragged into the struggle had any of the women been struck. To avoid

this their canoes followed at some distance.

[842] The native name for most of what now constitutes the town of

Masset.

[843] This was on the opposite side of Masset inlet, farther down. Many

of the house frames are still standing.

[844] He is said, however, although covered with wounds, to have been

preserved from death by a medicine which he had gone on purpose to

test.

[845] The smallpox.

[846] See “Story of the Food-giving-town people,” note 5.

[847] Means something like “seeing property.”

[848] Rose spit.

[849] See the story of Gunanasî′mgît, note 5.

[850] At the mouth of Łi′elᴀñ river, the Hi-ellen of the charts, and

close to Tow hill.

[851] Many of the chiefs had houses, concealed in the woods in various

places, in which to cache their valuables.

[852] Or Lak-ungida (Dorsey in American Antiquarian, volume 19, 1897,

page 279). According to the same authority this was once a large town,

but the population is now not over 50.

[853] They were so called from their situation in Masset inlet with

relation to most of the other families. Tradition says that they

formerly constituted one family with the Seaward-gîtî′ns of Skidegate

when the two were on the east coast of Graham island. In comparatively

modern times they settled in and owned the town of Qꜝayā′ñ, just above

Masset. See also the story of “Fights between the Tsimshian and Haida

and among the northern Haida,” note 33.

[854] Lying just above Masset on the same side of the inlet. The

Up-inlet-gîtî′ns settled this town first, but afterward the Point-town

people joined them and occupied half of it.

[855] The coast referred to is that between Masset inlet and Virago

sound. The Rocky-coast-gîtî′ns must be the four related families called

Wī′dja gîtîna′-i, Tcēts­gîtîna′-i, Tꜝō′łkꜝa gîtîna′-i and Djūs xadē′.

[856] On account of the crest he was wearing. This belongs to the Raven

side among the Haida, and was worn by the Point-town people.

[857] Head chief at Port Simpson.

[858] I can not identify this name in other lists of Tsimshian

families.

[859] He would come home only in his own canoe; they therefore went

away and made one for him.

[860] A cape on the Kaigani coast.

[861] Another name for the Middle-gîtî′ns; see the notes to “A raid on

the Tlingit.”

[862] An Eagle family among the Kaigani. Before the emigration they

owned much of the northwest coast of Graham island. Afterward some of

them intermarried with the Tlingit of Sitka and the Tongas.

[863] Chief of the Middle-gîtî′ns; see the second story back.

[864] The word means “nobleman.”

[865] He broke the peace several times in this way.

[866] Haida, lam (i.e., “rum”).

[867] This story is told in many other connections.

[868] See the story of Sacred-one-standing-and-moving, note 31.

[869] See the story of Supernatural-being-who-went-naked, note 25.

[870] Probably the Gyitwulgya′ts of Boas.

[871] Near the upper end of Skidegate inlet.

[872] By attacking the Tsimshian they had brought the latter against

other families. So the latter collected damages from them.

[873] See “Story of the Food-giving-town people,” note 27.

[874] See the story of “War between the West Coast Haida and the

Tlingit,” note 1.

[875] Said elsewhere to have been part of the Pebble-town-gîtî′ns.

[876] See “Story of the House-point families,” notes.

[877] The name used would cover the Kwakiutl, giving that term its

broadest application, the Bella Coola, the coast Salish, and the

Nootka.

[878] The Ninstints branch of this family; see “Story of the

Food-giving-town people,” note 4.

[879] Selwyn inlet.

[880] One of Those-born-at-Skedans.

[881] The person who acted in this capacity defended the lower part of

a warrior’s person, which was not so well protected by the native armor

as the upper part. He answered somewhat to the Oriental “armor-bearer.”

[882] See the story of Cloud-watcher, notes. They were always allied

with Those-born-at-Skedans.

[883] One of the greatest names of the chief of Kloo.

[884] The beaver was a valued crest belonging to this family, and,

although their opponents, being Ravens, could not wear it, the capture

of an object upon which it was figured disturbed in a measure their

right to the crest.

[885] Tsimshian words.

[886] Dana inlet.

[887] The word sî′ñx̣i (“evening”) was often used as a synonym for

“grief.”

[888] On an islet between Dog island and Lyell island.

[889] Niece of the town chief. Sqaan-qꜝai′as (“The-elder-sqaan”) was

the highest name for a woman among Those-born-at-Skedans.

[890] Nephews of the town chief at Skedans, and the ones who stood next

in succession to his position.

[891] Conciliatory expressions.

[892] Chief of the Pebble-town people.

[893] Chief of the Slaves.

[894] The name of the common type of Haida canoe used in old times.

[895] This stood on Moresby island opposite Hot Spring island.

[896] It is quite possible that an earthquake occurred at this time,

the cause of which Sg̣agᴀ′ño attributed to himself.

[897] Probably an island.

[898] Always-ready was continually making disturbance.

[899] The word also means an indeterminate person and may be rendered

“So-and-so.”

[900] He does not wish even the ground to see him in such a plight.

[901] Another name for Songs-of-victory town. Sqām is said to be the

name for a woman’s needlecase.

[902] Or Ga′-igᴀn point.

[903] Ramsey island.

[904] Fresh water or a fresh-water stream is called g̣ᴀnʟ.

[905] Most persons who died by violence were supposed to go to Tā′xet’s

house, which was suspended from the sky.

[906] This was probably done out of respect, for the bodies of slaves

were usually thrown into the sea. The word translated liver is qꜝā′djî.

[907] This refers to the earthquake and likens Sg̣agᴀ′ño to his

grandfather Raven, who belonged to the same clan. One name assumed by

the head chiefs of this family was Nᴀñkî′lsʟas, which was also one of

the names of Raven.

[908] Situate on an islet off the north shore of Tan-oo island, about

midway between its east and west ends.

[909] Chief of Kloo; see “Fight between Those-born-at-Qā′gials and

Those-born-at-Skedans,” note 5.

[910] A Ninstints family; see “Story of the Food-giving-town people,”

note 4.

[911] See “Fight at the Town of Da′x̣ua,” note 2.

[912] See the story of Cloud-watcher, notes.

[913] One of the most prominent women among Those-born-at-Skedans; see

“Fight between Those-born-at-Qā′gials and Those-born-at-Skedans,” note

11.

[914] See “Sacred-one-standing-and-moving, Stone-ribs, and Upward,”

note 31.

[915] Intimating that she was too great for anything to have happened

to her without something being heard about it.

[916] Taunting him with having suffered his sister to be whipped

unavenged.

[917] Blood having been drawn from the chief, they would suffer for it

in any case.

[918] Or the G̣ᴀ′ñxet-gîtîna′-i, a prominent Eagle family among the

Ninstints people.

[919] He was about to trade the skins he had just won for European

commodities.

[920] In earlier times this was the site of a town belonging to the

Xā′gi-lā′nas.

[921] At Masset the following explanation of this name was given: A man

desiring to become wealthy once ate a common plant called xat-gī′na

(i.e., “common xat”) mistaking it for the true xat, which is supposed

to be a powerful property medicine. Nevertheless he became wealthy and

assumed the name Ginᴀ′skilas, a contraction of Xat-ginᴀ′skilas

(“Wealthy-by-means-of-common-xat”), in commemoration of the fact. This

Ginᴀ′skilas succeeded South-east as town chief of Kloo.

[922] They now live in the same town and form parts of the same

household.

[923] That is, his means of carrying on war had been destroyed.

[924] The hides of some mainland animals.

[925] A song supposed to prevent pursuers from overtaking one.

[926] The worst insult that could be offered.

[927] Haida, Qꜝō′na; see “Sacred-one-standing-and-moving, Stone-ribs,

and Upward,” note 35.

[928] A Tlingit name, like many of the names used by Haida shamans.

[929] This one was erected at Skedans, where a part of

Those-born-at-Skedans always lived.

[930] Commonly called Ninstints from the name of its chief.

[931] Chief of the Sand-town people of Ninstints.

[932] This is the name of a reef opposite Ninstints which is supposed

to have been the very first land to appear above the primeval waters.

[933] Because he was a family chief, and his death paid for that of

their own family chief.

[934] Either on the island of Xā′gi, referred to above, or on the

mainland opposite.

[935] See “The story of him through whom Łᴀ′gua spoke,” note 5. They

were considered a part of Xā′gi lā′nas.

[936] On a small inlet east of Huston inlet. G̣a′-idi is the name of a

fish said to resemble a smelt somewhat. This town was owned by the

Sand-town people.

[937] Chief of the Xā′gi-town people. The word was one used when

detaching certain bivalves from the rocks. If these were taken by

surprise this could be done with ease.

[938] That is, G̣a′-idi.

[939] Near one end of Xā′gi.

[940] The word they coined for the occasion, giving to it this

application in order to deceive their enemies.

[941] Or “Bad town.” It is said to have been owned by the Sa′ki

qē′g̣awa-i; see “The story of him through whom Łᴀ′gua spoke,” note 1.

[942] The word means a piece of fish not kept for drying.

[943] Another name for Those-born-at-Qā′gials, the great Raven family

of Skedans.

[944] Town chief of Skidegate. When I was at Skidegate the remnants of

his grave box and of the Chilkat blanket that was wound around his body

were still to be seen.

[945] An island.

[946] See “Story of the Food-giving-town people,” note 4.

[947] See “Story of him through whom Łᴀ′gua spoke,” note 1. These

families came out to relieve the Sand-town people. Unlike the latter

they are both Eagle.

[948] The chief was fasting for property and success, and his fast was

called “night-picks-up-the-village.” He probably took internal medicine

at the same time.

[949] Probably thinking that their chief had been killed.

[950] Sometimes a made-up word so tickled the fancy of the people that

a whole town would take it up and repeat it upon all occasions.

[951] Chief of the Skidegate-town people; see note 17. This episode

preludes the main narrative because it was regarded a great thing to

kill a chief.

[952] Referring to the chief’s lack of watchfulness.

[953] See “Story of Those-born-at-Skedans,” note 8.

[954] A salmon creek.

[955] She taunts them by referring to the Skidegate people whom the

members of her own family had killed.

[956] Those who had killed the man.

[957] See “War between the people of Kloo and the people of Ninstints,”

note 14.

[958] Probably means “mentioned” or “talked of.”

[959] Either to be understood in a contrary sense or, more probably,

indicating that she belonged to too high a family to be injured with

impunity.

[960] All this is explained in the story of

“Sacred-one-standing-and-moving, Stone-ribs, and Upward.”

[961] “Hair-seal-low-tide,” meaning the town where there are plenty of

hair seal visible at low tide. It was formerly a town of the

Xā′gi-lā′nas, but lay on the extreme border of Ninstints territory, on

Lyell island, near the northern end of Darwin sound.

[962] The Skidegate chief; see the preceding story.

[963] Each family had its own list of canoe names.

[964] Perhaps this should be Kꜝē′dja-i, “entrails.”

[965] The predominant Eagle family at Skidegate.

[966] A leading Raven family in Skidegate inlet, one which formerly

owned the town itself. After losing this to the Gîtî′ns they moved up

the inlet to Lina island, where they had a noted village called

Drum-town.

[967] See “Story of Those-born-at-Skedans,” note 19.

[968] After the man had been shot he would finish the job.

[969] Battles in armor often lasted for a long time without material

injury to either side.

[970] This paragraph is a difficult one, but I understand it is as

follows: The spirit of the uncle Gwai′îs, about to be reborn through

Flood-tide-woman, calls out. Just at that time she comes to where the

woman that Gwai′îs formerly loved is lying, and the latter, recognizing

the voice, supposes it is indeed he. She speaks to him and is answered

again.

[971] “Above-the-edges fort,” on Alder island, north of Burnaby island.

[972] A part of Those-born-at-Qā′gials who received their distinctive

name from the fact that they originally lived on the outer point of the

tongue of land on which Skedans was built.

[973] One of the Skidegate chiefs. The name means “nobleman.”

[974] Signals were often given by means of columns of smoke. A

discontinuous pillar of smoke was a signal for help.

[975] On the eastern coast of Lyell island.

[976] A plant. The same word is used for yew and for bow.

[977] On an islet northwest of Murchison island.

[978] Welcome point.

[979] A Haida town on the north side of Cumshewa inlet, near its

entrance. It was owned by the Witch people.

[980] Compare “War between the Pebble-town people and the Slaves,” note

9.

[981] See the story of “Sacred-one-standing-and-moving, Stone-ribs, and

Upward,” note 35.

[982] Or Old Kloo, on the eastern end of Tan-oo island.

[983] Chief of Sea-grass town. The whites’ name for this place, Kloo,

is a corruption of his own name, Xeu.

[984] A fort of the Kitkatla people.

[985] The one who appears in “War between the people of Kloo and the

people of Ninstints.”

[986] Situated at the northeast angle of Lyell island.

[987] Chief of Kitkatla.

[988] Referring to his storehouses; see “Wars with the Niska and

Tsimshian and conflicts between Haida families,” note 6.

[989] See the preceding story, note 26. The house that South-east built

at that time was so large that he named each half of it separately. The

house pole was covered with abalone shells.

[990] See “War between the people of Kloo and the people of Ninstints,”

note 14.

[991] See the preceding story.

[992] See note 1 and the preceding story, note 33.

[993] A house was sometimes so named because it had a very deep house

hole, making it dark inside.

[994] See “Fight at the town of Da′x̣ua,” note 2.

[995] It is curious that this was the very family to which the town

chief of Kloo himself belonged. The section living at Skedans comes to

make war upon the chief of the one living at Kloo.

[996] See the story of “Sacred-one-standing-and-moving, Stone-ribs, and

Upward,” note 35.

[997] See the story of Moldy-forehead, note 2.

[998] See “Story of Those-born-at-Skedans,” note 19.

[999] Also one of the names of the chief of the Seaward-sqoā′ładas.

[1000] Because he did not think that Qā′-idjît had honored his sister

enough.

[1001] Haida, “short gun.”

[1002] A shaman, who was also chief of Those-born-at-Qꜝā′dᴀsg̣o. This

was the name of his supernatural helper.

[1003] This house was probably named after the original one which gave

its name to the ruling branch of the Gîtî′ns of Skidegate.

[1004] The usual name given to Skincuttle inlet. Skincuttle is said to

be a corruption of the Haida sqꜝên-g̣atł (“Sea-gull-went-up”), a name

used by some of the Skidegate people.

[1005] A peace offering sent over as a sign that they would make proper

reparation for the death of the chief.

[1006] Another chief of Those-born-at-Qꜝā′dᴀsg̣o, of the same name as

the one who was killed.

[1007] The northernmost tribe of the Wakashan stock; called by whites

Kitamat.

[1008] A man of Those-born-at-Skedans. The chief of Ninstints was also

so called; in fact, that is the meaning of the word Ninstints.

[1009] Hot Spring island.

[1010] This was near Hot Spring island.

[1011] The placing of chiefs at potlatches and feasts was regulated in

accordance with their wealth, the richer sitting nearer the inside

house pole, in the back part of the house.

[1012] See “Wars between the Peoples of Skidegate and Kloo,” note 26.

[1013] A place where the Kloo people were in the habit of camping

before starting on a war expedition.

[1014] See preceding story, note 25.

[1015] See the story of “Sacred-one-standing-and-moving, Stone-ribs,

and Upward,” note 35.

[1016] Port Simpson; see “A raid on the Tlingit,” note 13.

[1017] Given in the story of “Fights between the Tsimshian and Haida

and among Northern Haida.”

[1018] See notes to the story of Cloud-watcher.

[1019] The word used here, Tcîmᴀskî′n, is less common than Kî′lgat.

[1020] See notes to “Story of the Food-giving-town people.”

[1021] See notes to “Fight at the town of Da′x̣ua.”

[1022] See “The one abandoned for eating the flipper of a hair seal,”

note 1.

[1023] One of the great Tsimshian chiefs.

[1024] See “Story of the House-point families” and note 15 under it.

[1025] Cape Ball. High-point town stood just north of Cape Ball.

[1026] Mature particularly old men were generally known by the names of

their children, as in “Story of the shaman, G̣ᴀ′ndox’s-father.”

[1027] Or “Port Simpson house,” the inside house posts being carved to

resemble white people.

[1028] Chief of Kloo.

[1029] Given in previous stories. It was thought so much of that it was

only used upon very special occasions, of which my informant remembered

five.

[1030] He was so happy over his success.

[1031] Bonila island.

[1032] A name of Djē′basa.

[1033] So my interpreter translated the word. It was probably the

season when berries were gathered and roots and potatoes dug.

[1034] This was the name of the chief of the Sand-town people, a Raven

family at Ninstints. It means “dressed-up.”

[1035] See the story of “Raven traveling,” note 9.

[1036] Cant word, meaning “to give.”

[1037] A house belonging to the Qā′gials qe′ig̣awa-i. The name probably

means “mother of houses,” referring to its size.

[1038] See “Wars between the peoples of Skidegate and Kloo,” note 14.

[1039] Chief or nephew of the chief at Skedans.

[1040] The word for house here, dā, is properly applied to the

retaining timbers used to hold back the earth in houses having an

excavation beneath them.

[1041] This biting only produced a very slight wound. In later times, a

chief’s son having died of blood poisoning, it was made still milder.

[1042] This eating was a pretense.

[1043] One of the islands outside Skedans.

[1044] Because the novices, or the beings inspiring them, were violent,

and the people feared them.

[1045] Payment of kꜝa′da, remuneration for having enslaved a person,

was accompanied by dancing; payment of wał, remuneration for having

killed or wounded a person, was not.

[1046] Kloo.

[1047] Used in its general sense, this word answers most nearly to the

Haida ʟdjîñ xā′idᴀg̣a-i, although the latter is even more comprehensive.

[1048] The word for Eagle people used here is the usual Tsimshian word

for the Eagle clan and is given by them to the Haida of Kloo, who are

for the most part Eagles.

[1049] Probably a Tlingit word.

[1050] Chief of Kloo.

[1051] The Silver islands.

[1052] Hot Spring island.

[1053] Ramsey island.

[1054] See “A Raid on the Tlingit,” note 11.

[1055] See “Wars between the people of Ninstints and the people of

Skidegate,” note 2.

[1056] I was told that this was done to enable the soul to go to

Tāxet’s house; see story of the Food-giving-town people, note 25.

[1057] Meaning that there was a great palaver.

[1058] See the story of Cloud-watcher, notes.

[1059] One of the leading Bellabella chiefs.

[1060] Said to be the native name for the inlet on which these

Bellabella lived.

[1061] A Tsimshian town, also the Tsimshian part of the population of

Porcher and the neighboring islands. They lived always on terms of

friendship with the Raven people of Skedans.

[1062] While the men were at war their wives observed certain

regulations of a symbolic nature, supposed to assist the warriors. Many

slept in one house, with their heads lying in the direction that the

warriors had taken, and, when the war party was supposed to have

started back, they all slept with their heads turned in the opposite

direction.

[1063] Referred to in the preceding story, note 18.

[1064] See the story of Cloud-watcher.

[1065] After the contest was over the various families struggled to see

who should carry away the most slaves.

[1066] See “Story of Those-born-at-Skedans,” note 19.

[1067] On an islet off the north shore of Tan-oo island. This was the

second time it was occupied. The first time was when South-east was

chief. On this occasion it was renamed Laiʟaikꜝia′-i, after the

Bellabella fort.

[1068] See “Wars between the peoples of Skidegate and Kloo,” note 5.

[1069] Name of a chief of the Point-town people. The escape of these

slaves prevented the Kloo people from recovering some of their own

friends who had been taken to Masset, whereupon they became angry and

took away two slaves from this chief.

[1070] Daughter of one of the Kloo chiefs, captured in the previous

Bellabella raid.

[1071] Probably fearing treachery.

[1072] The words imply that it was such as a man of low family might

use, and was consequently of little value.

[1073] Stiū means “sea eggs.”

[1074] Exchanging hostages.

[1075] Because they were not provided with anything that could match

the eagle.

[1076] I have recorded these words as well as I could, thinking that

they might be identified at some future time.

[1077] Stealing the mats of the visitors. When visitors arrived the

townspeople often had sport with their property in taking it up,

breaking open the bundles, and playing pranks with it generally.

[1078] See notes to “Story of Those-born-at-Skedans.”

[1079] See notes to the story of Cloud-watcher.

[1080] See “Story of Those-born-at-Skedans,” note 19.

[1081] Perhaps Aristazable island.

[1082] The Tsimshian word for Eagle, Laxskī′yek, is here employed.

[1083] This was a striking violation of the war taboos.

[1084] This sentence is a little obscure.

[1085] See “A raid on the Tlingit,” note 8.

[1086] The one whose deeds are narrated in a previous story.

[1087] The people did not know what he meant by this.

[1088] See “The story of him through whom Łᴀ′gua spoke.”

[1089] The woman who also appears in the previous story.

[1090] See “A raid on the Tlingit,” note 11.

[1091] This appears to mean that the other attacking party joined that

to which my informant belonged.

[1092] She being acquainted with their language.

[1093] See the preceding story.

[1094] Perhaps the father of the Skidegate chief of this name.

[1095] The descent was so arduous.

[1096] The Kloo chief’s canoe.

[1097] The one who related to me “Story of Those-born-at-Skedans” and

the six great Skedans stories from “Raven traveling” to

He-who-was-born-from-his-mother’s-side inclusive. Owing to his conduct

at this time he claimed to be numbered among the “brave men.” I esteem

it fortunate that this old man’s life was preserved.

[1098] Chief of Kloo.

[1099] See the story of “Canoe people who wear headdresses,” notes.

[1100] See “Fights between the Tsimshian and Haida and among the

northern Haida,” note 25.

[1101] The word sta is used, he being of the opposite clan.

[1102] Said by a man of one clan to a man of another and equivalent to

“Let me have a part of it.”