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,