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.”