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,