Chapter XXI: Part 21

On the night when the Kloo people came he began to dance. After he had done this for a while he sent the two Ninstints people [to the Kloo people] by striking them on the back. They struck Gîtku′n with a slave, [1036] and Gidᴀ′ñgiasʟas also went away with one. The chiefs were in Mother-house. [1037]

After he had ceased dancing, Gîtku′n also started to dance. After he had done so for a while, and had stopped, they had the wife of Nîsʟā′ganūs stand up, and the other with her. And, when they struck her on the back to send her to the other side, she almost touched the ground with her lips. They did the same thing to the other one. In this way they exchanged.

After they got back to Kloo Kꜝuia′ns and Kꜝadja′-i paid for their sisters. Kꜝuia′ns paid two slaves for his sister, along with sea otters. Kꜝadja′-i also paid a slave for his sister, besides much property and many guns.

After this winter came. When spring came Gîtku′n joined the secret society. At the end of two days he disappeared into the woods. On the next day all the Kloo people went to Skedans. When they set out they launched his canoe, which was called “Reef-canoe.” [1038]

After they had loaded for a while, some came down in a crowd out of Cave-house with a sail pulled tightly around them. Inside of it many horns sounded. They got into the canoe and started across. It went along in the midst of the other canoes, and something whistled inside of the sail. All thought that Gîtku′n was in it.

When they got near Skedans Reef-canoe changed still more. They let the one who had fallen [that is, joined the secret society] at Kloo be inspired at Skedans. When they stood in front of Skedans, he (the spirit) suddenly made a noise behind Skedans, and Skedans was in commotion. Hu hu, hu hu hu, Wā′nᴀg̣ᴀn [1039] also acted ū′lala in a different place. At this time they were so much taken up with it that they did not know what they did. When they got Wā′nᴀg̣ᴀn into Mother-house, the companions also attended to Gîtku′n. They got him into Rotten-house. [1040] They then came ashore.

The day after this, about noon, Wā′nᴀg̣ᴀn went out and bit the arms of the sons of Skedans chiefs belonging to good families. [1041] After a time he bit the arm of Gā-iñᴀ′ldᴀña-i-yū′ᴀns, when he too joined the secret society. He was inspired. On the day after that Gā-iñᴀ′ldᴀña-i-yū′ᴀns went out and [feigned to] eat a Bellabella woman that his mother owned. [1042] As he sat and moved around her she pushed him from her and made a sound as if she feared him. By and by he seized her and began to eat her. When he began to bite her neck she died. The companions took care of him. He ate to the middle of her.

One day, when the secret society was at its height, it was foggy. At that time the two brothers of Nîsʟā′gañūs’ wife came to fight. They were Nīstadâ′ and Nîsūłna′tc.

During three days and nights it was foggy at sea. After that, when they made land very early in the morning, they saw it (land) all at once. They then pulled up their canoe on Gwa′-idjats. [1043]

Just at daybreak the sound of the bad secret society came to their ears. When day broke they discovered that they were coming out to them in a canoe. In the bow of the canoe persons were acting under the influence of the spirits of the bad [1044] secret society. They made noises, and they said to each other that they smelt them. They fled then. They forgot the board which holds the foot of the mast. Then some who had gone after sea eggs shouted as they came back [at seeing] their white sail pass out to sea from Skedans. Then they split in two some boxes of grease that they had and made a hole in the bottom with an adze. Then one of them, lying on his back, held it there with his feet. When they were some distance away they passed round in a crooked course. Then they made a board to hold the foot of the mast at Skidegate creek. After this time the people of the two islands had the board to hold the foot of the mast nailed down inside the bow.

The next fine day after this they went home. They found their minds were different, and they found their own country.

And, when the secret society was all over, they (the people) returned to Kloo. When the middle of the following summer arrived they came to get something for having had their sister enslaved. They were allowed to land without disturbance. Before any food was given to them they started to dance. [1045]

“Hō⁺ hō⁺ hī hō⁺ hī⁺ hō⁺ hī⁺ hō⁺ hī⁺ hō⁺ hī hō⁺ hōga haaa hoga hog̣a ha ha gudixē′” [they sang].

They put a dance hat on Nīstᴀdâ′. They also struck Nîsūłna′tc with a copper plate (that is, they gave it to him). And he danced, holding it by means of his neck [and chin]. Hu hu hu hu, it was a great dance. The town people also struck him with some property.

This is the end. They had peace with each other.

WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA

[Told by Abraham of Those-born-at-Qꜝā′dᴀsg̣o]

One time, when they were ready to go fishing toward the south, Waters was dead at Sea-grass town. [1046] A Tsimshian named Wās was a close friend of his and came to send food through the fire to him. He had four canoes loaded with boxes of grease. From him they learned the news. The Tsimshian told them that the Bellabella [1047] of the whole inlet had their canoes all ready to make war on the Eagle people. [1048] They did not believe the news.

After they had bought their grease they went away. Then the Kloo people also went southward, and after they had gone on for a while they landed at a long sandy beach, and a shaman named Dī′g̣a-koya′ku [1049] performed there. His supernatural powers saw that the Bellabella were coming that day. He said that his powers had looked at something out at sea.

A Ninstints man who had been taken before acted as pilot for the Bellabella. His name was Youngest-chief’s-son. And toward evening the Bellabella saw the fires. They asked Youngest-chief’s-son: “Which have the bigger fire?” And he said: “The Ninstints people’s fire is the larger. The fire of Gîtku′n’s [1050] people is the smaller.” The Bellabella then turned toward that.

The canoes then gathered near the camping place. After they were assembled [on shore] they ran out quickly. One then seized a woman who was behind the house, and she knocked the Bellabella down. The Bellabella still clung to her. The woman then seized a short stick and struck him on the head with it. She then ran away from the Bellabella.

And afterward the Bellabella canoes came along. Two also walked along on shore. There they enslaved a Kloo man and his wife. And they enslaved seven Kloo people at Qꜝo′na. [1051]

And after he (a certain one) had tried to shoot [some one] near Gī′tgua fort he came to one who was hammering silver. And, when he got near him, he pulled the trigger of his gun without taking aim. It went off, and he ran quickly to him and tried to cut off his head. But, since he was looking to see if any were coming after him, he cut on the chest. The Bellabella took in the body and went to G̣adō′. And they breakfasted there and slept in their canoes on the farther side of G̣ᴀ′nʟ̣gîn. [1052]

And, while it was yet daylight, the singing of a child came to their ears from the other side of Xēna. [1053] Winōʟalū′sila, who had taken no one, went to the place where the child was singing. They were encamped behind the trees, and had a mat hung up on account of the mosquitoes. He softly pulled it down. He saw those lying behind it. At that time some one said to him “Nda′, nda′.” He thought it was a dog. And, after he had also looked on the other side, he went again to the place where they were camping.

He then told them how many there were, and he said that he alone would have them. And he went thither. As he went toward the place his gun went off. And those who were behind ran up. When they got near he had come out near them on shore. He had cut off a head. His skin was covered with blood. Holding the head hanging from his mouth, he crept down with two knives in his hands. There they enslaved five.

They told them there that many people were encamped at Xēna-point. The Kloo people told that to the Bellabella. They then went to Xēna-point. And they arrived there, and, after they had gathered together, they lay in lines along the edges of the grass. Presently they went to get them. After they had gone in a line toward them for a while, they said “Hūk” [1054] and threw themselves upon them. And there, too, they enslaved many Kloo people. Some, however, escaped into the woods.

After they had got them into the canoe a north wind was blowing. They then put up their sails. Many dead bodies were left behind them. And, when they got far out to sea, they pulled off the head of a man of the Cumshewa-town people [1055] named Sʟins who sat in the canoe, and threw his body overboard while it was still alive.

Then those who had escaped into the woods met at Skwa′-ikun island. And they went toward the mainland on rafts. They then made a big smoke toward Ninstints. And they came after them at once and took them over to Ninstints. Afterward, when evening came, they took them over to where they (their own people) were fishing. It was a great piece of bad news. There was no peace for a single family.

They stopped fishing then and went to Sea-grass town. After they had gone along for a while they came to the body of the man whose head they had taken off, floating near the shore. They put it into the fire there. [1056] And they took along his bones. They reached Sea-grass town. Hu hu hu hu hu, there was great wailing. They now prepared for war. After they had prepared slowly for a while they went off.

At that time they were not acquainted with the mouth of Bellabella strait. Then, without knowing [where they were], they pulled up their canoes into the woods early in the morning. And, when day dawned, they saw Wawayiê′la’s fort. The fort was named Lai′ʟaikꜝia-i.

And, when evening came, they wanted to see which side was the best one on which to get off. And they went around it while the Bellabella slept. Many log houses were on the lower part of the point of the island. They saw it, and they went away. They then talked it over, hu hu hu hu hu. [1057] On the day after the next they went toward it just before daylight.

And, after they had gone along for a while, when the bows were coming in in front of the log houses the bundles of masts in the bows pushed back the canoes.

The fort people had sung all night for Wawayiê′la, who was acting in the secret society, and slept for weariness from using their voices. When they were asleep they (the Haida) came in front of them.

After some of them had got near some one came out to urinate and discovered them. The Bellabella then began to shoot at them. And when daylight came the Town-of-Djī′gua people [1058] went ashore by a reef lying off the point of the island. They then shot on their side. Hu hu hu hu hu, there was a great noise of guns.

By and by they mentioned to Gūnana′otx̣a [1059] that they might make peace, but, when the Kloo people came out on the reef, they began to shoot at them again. At that time they killed a chief of the Town-of-Djī′gua people. They tried then to get his body, which was high up on a rock, from behind. And some one thought of a hook he had in one of his boxes. They then fastened this to the end of a pole, pulled it through the skin, and by pulling a little at a time they got it in.

They shot at each other all day. By and by they got into their canoes and started away. They shot at them from the fort. They also shot into some who were ashore. When all got away they pursued them from the fort. They were so strong that they escaped at that time by canoe.

They came back then empty-handed. And they (the people at home) felt good, because while the warriors were gone a man and his wife had escaped and had returned. But, when they brought back the dead body, they felt still more sorrowful than before. They could do nothing.

That winter news came to the Bellabella through a canoe from the Kitkatla people that when summer came Gîtku′n was going to sweep out the inlet from its head like a contagion. Then the Bellabella people said: “When Gîldā′-ił [1060] can never be entered how are you going to sweep it out from the head?” When that news came through Kitkatla, [1061] the Town-of-Djī′gua people said they would destroy everything before them as when one spits out something.

At that time Ya′koeʟas was showing how he would act when they got hold of him. Ten Bellabella young men seized him, and he threw them about. He said that he would do that to the Kloo people. And in the very middle of summer they went southward fishing. They fished there for a long time. They observed the war taboos there for a long time. They drank medicine. And, when they had more than enough dried halibut, they went away.

When they found a good sandy beach they landed. Thence they started off to war. Hu hu hu hu hu, the great crowd of them! After they had prepared for a while they went off. While they were away the women observed the rules in two smokehouses. After ten nights had passed, and the bows [of the warriors’] canoes were turned about, and they had started home, they turned around their sleeping places. [1062] One night after that they came home. The noise of guns was heard.

Hu hu hu hu hu, there was a great noise of guns. When they got near, the sound of the war songs came rolling along. In Waters’s canoe the highest war song was sung. [1063] When they landed they brought in many slaves. Among them was the great chief, Ya′koeʟas.

At that time they went up into the inlet. They spent many days in it. And when they smelt smoke some went out to scout. They then saw the house, and before daybreak they set out for the house in a line.

When they got near a white man’s dog barked at them. At that time A′nkustᴀ [1064] performed as shaman. He then made a threatening motion toward the dog. It stopped barking. And it came among them and licked them.

When they got near they shot at them. Hu hu hu hu hu, they finished shooting and ran in. Some went through the doorway and some went in through the sides of the house. They dropped in quickly in any way. They seized at once upon those inside.

By and by one of them seized Ya′koeʟas. He threw him from him, and he almost fell on his hands near by. But he did not loosen his hands. Those in the house did not know, on account of the confusion, what they were doing. One lay upon some one and called for his family. Others pulled away his arms. [1065]

They now got all into their hands. At that time they lay upon some slaves owned by Ya′koeʟas who had married each other. The woman then said to her husband: “Cut him up among them.” And her husband said to her: “Any place where water is drunk is all right.” Their minds were not disturbed, because they were slaves already.

Then the chief, Ya′koeʟas, refused to leave the place. The Kloo people then seized him, and he threw them off with a jerk. He then moved himself little by little in the place where he had lain. He moved toward an ax that was there.

After they had struggled with him for a while one of them found a big coil of rope near the door. They tied him then. And they carried him to the canoe. At that time he was put into Waters’s canoe. The canoe then moved as if some one shook it. It shook because he was afraid, and they were afraid of him.

The one who had escaped from among the Kloo people first captured by the Bellabella then threw a spear at him out of another canoe, and he raised his palm toward it, so that the spear ran into his palm. On that account he also struck Ya′koeʟas in the face with a paddle. He [Ya′koeʟas] did not turn away. He held up his head as before.

After he had been shaking [with fear] for a while Waters put on him a cedar-bark ring that they had taken. Then, knowing that the cedar-bark ring protected him from insult, he found that his life was safe.

When it was broad daylight the Bellabella said that some people lived below on the inlet. Two canoes of Those-born-at-Qꜝā′dᴀsg̣o [1066] started off. These were not anxious for their lives, because they had taken nothing.

And after they had gone in that direction for a while they saw smoke. Then Tcîsgoa′n led, and two others went with him. A child was playing at the time at the side of the house farthest from that to which he came. He then ran toward him. And he chased him to the house. Unable to catch him, he chased him into the house. When he took hold of his mother he took him and his mother both. Those in the house were frightened. He-who-was-going-to-be-Gia′gudjañ came in after him.

One person went behind the house. Five persons went out, and he seized one. He was an old man. And, when he laid hold of the other four, a terrible fellow (a Bellabella) got hold of him. That (i.e., the Haida) was Gilᴀsta′gu. He let these four go. Then the Bellabella began to stab him. After he had struck him four times his younger brother came to him. And he also turned quickly upon him. And another one who came up with a pistol he slapped on his nose. He knocked him down. Then he (the Haida) shot him. He shot true, but he did not feel it. He then struck him with his own knife. After he had done this several times he fell, and he cut off his head. They say that the trunk afterward got up.

They then went to look for those who had gone into the woods. They shouted out near by: “Ho ho ho′ho ho′, I am Łtᴀ′nqawōns.” There they got six persons. They also killed one.

When they went away and passed out of the inlet they saw a canoe in the distance. They then remained behind a point. They talked jealously as to which canoe should take it. There were four. Three were women. They then began to shoot at them.

Then they upset it, and Gi′tgoa swam over to one whom they had wounded. The man ran then into the woods, and they pursued him and struck him in the back of the head with a stone. And they also broke his legs. They cut off his head. But they took the women. Making an end of this, they went away. Afterward they went home.

After they came to Kloo all the chiefs talked over where they would have their fort. They discussed the merits of a certain island. By and by they all thought Town-fort [1067] was a good one, because it was within easy reach of Tꜝā′łdī, [1068] whither they went after salmon.

The men then went to it. After they had been putting up house frames for a while, they also brought cedar planks there. Then they put them up. Afterward they also brought the women there. They worked upon the houses. After they had worked upon them for a while they were done.

After they had lived there for a while an old Bellabella man whom they had taken died. They then dragged his body to a steep place. Just before they threw it over they cut off the head. Then they threw him down. And his little grandchild almost pushed one of the Kloo men over. He grasped something at the edge of the cliff.

After they had lived there for a while they went to Skedans to get a wife for the chief’s child, and they stayed there all night. On the next day they came away. And, when they came in sight of the fort, they (the fort people) saw Kūdjū′ł (the woman they had come for) sitting in the canoe. Their minds feeling good, they sang a paddling song. When evening came her father-in-law called the people to give them Indian tobacco. When they had the tobacco in their mouths some said one to another: “To-night we will fool them.” And they went home.

After we had lain in bed for a while all at once the fort moved. There was a great catching up of weapons. Two Kloo people were shouting behind thin rocks which stood near the fort. They heard at the fort the echo of their voices resounding from the shore. They said that it was the Bellabella.

They then tied up the slaves. And an old man living down toward the shore added lies to it. He said that canoes had come below and gone away from him. By and by a shaman who was there performed. He had a knife in his hand. They sang a song for him there. Some spirits straightway went out of him. He said he could not find anything terrible by striking with his knife.

A brave chief of the Town-of-Djī′gua people had his house at a distance from them. They shouted to encourage him as he came from it. They made a sound [like a snare drum] in front of the houses: “A-a-a-a-a-a wa-a-a-a-a-a.” He came down with a knife to meet anyone [who might be there]. He passed down the trail that leads from the upper inlet and came quickly out upon the trail on the side toward the sea.

At that time some went away from the fort. They carried the news to Skedans. They came quickly the next day to help them. And they landed there. There they gave them a great deal to eat.

When fall came they were at Tꜝā′łdī. In the summer after the following winter a slave that they had, whom young men used to watch, began to defecate in bed so that they were afraid of him. He did this because he had planned to get away. By and by he escaped with four women. And they launched canoes and looked for him. They could not find him anywhere. He went off with a gun, a cartridge box, and a blanket.

And some Masset chiefs were also there. They had expected to trade [the runaways] for some Kloo people that they had taken. Those also went away. They then took two slaves from Qōgī′s. [1069] There they also took up weapons against each other.

Afterward, when the planting was over and the salmon berries were ripe, they started southward. They again fished for halibut. Not the smallest human being remained behind. And, after they had gone along for a while, they landed at the place where they were always accustomed to fish. They fished there. After the fishing had gone on for a while they stopped and went away. They then landed at a certain long sandy beach.

And Gîtku′n sent some young men after something that they had forgotten at the place where they had fished. A part of them also went after salmon berries, and some hunted. And, while they (the young men) were on the way one discovered mats belonging to the Bellabella spread out to dry at the foot of the trees standing back of the shore. And the two who were sent in search reached the place where those were sleeping from whom they had parted and escaped. They came to know about the enemy.

He (the head man) went at once toward the place where they had landed. And he discovered enemies about that place. The Town-of-Djī′gua people immediately went thither in two big canoes. And Those-born-at-Qꜝā′dᴀsg̣o followed. And, when those who had gone, came into the inlet they saw the enemy unobserved by the latter. They then got off their canoes for them. And before they got opposite some one shot at them. They then began shooting into them.

Then they pursued [the Bellabella] who led them along to where there were eight more canoes in the woods. And the Town-of-Djī′gua people began to watch in front of the canoes. At evening Those-born-at-Qꜝā′dᴀsg̣o also came there. After they had been there for a while, Lda′ogwañ [1070] called out from among the Bellabella: “Father, are you in one of those canoes? I am Lda′ogwañ.” Then Waters asked: “Why is there such a crowd of people?” “Some want peace; part want war.” And he said to his daughter: “People always use feathers in making peace. They are inviolable.”

After she had talked [to the Bellabella] they heard the sound of a canoe in the darkness. Then two persons put feathers on the chiefs. And one of them asked for Gîtku′n, but they pointed out to him a different one. [1071] He then put feathers on him first. But afterward he put feathers on the chiefs.

Then Lda′ogwañ said: “Do not let Skîtg̣adē′s talk, father. The Bellabella are afraid only of his voice.” A while after this Skîtg̣adē′s stood up. “Wawayiê′la, Wawayiê′la are you sure of peace, sure of peace? then let me hear the sound of some peace drum.” Some one at once beat on the thwart of his canoe. “Alas! that is a poor peace drum.” [1072]

After the night had worn on for a while day dawned, and the Bellabella took to their canoes. After they had begun to launch their canoes and had begun to get into them, those who had come to fight went away. The Bellabella also went after them. The Bellabella man who had escaped from Sea-grass town was with them.

After they had paddled almost past them they shot to one side of the Bellabella. They again put in their cartridges and again they shot. They then sang a chasing song. And they left the Bellabella behind.

Not long before daybreak those who had gone to fight came around the point. They said they had come near enemies. While they were still telling the news the warriors (that is, the Bellabella) also came. They gathered at an island that lay seaward from them. The land is called Stiū′djîn. [1073]

At that time Wawayiê′la asked Lda′ogwañ: “Do people always carry out what Gîtku′n bids?” And she said: “Yes, one of his uncles always speaks good words for him. He (the uncle) will come.”

By and by Lā′ma went out with three men. He had a great feather bag that Gîtku′n owned under his arm. He stood up in front of the place where they were. At that time the slave who escaped from Kloo had a yellow cedar-bark blanket over his head in the stern of Wawayiê′la’s canoe. He tried to hide himself. They then left a broad space open for Lā′ma between the ten canoes which were there, but he went in at another place between the large canoes. Lā′ma recognized the one who had escaped, jumped toward him, and seized him by the hair. “Are you Gia′oîstîs?” he said to him. and he pulled his hair up and down. The Bellabella looked at him.

By and by he put feathers on them. He put feathers on Wawayiê′la. He also put feathers on Gūnana′otx̣a. After he had put feathers on all of the chiefs he went in.

After they had looked on a while two Bellabella came in the canoe. All then went down to the beach. One Bellabella jumped ashore, but they picked up the other, taking hold of him by the nose. They made fun of him. But Lā′ma and another remained with the Bellabella. They took one into Gîtku′n’s house; one they took into the house of Waters. [1074]

By and by the Bellabella started toward the place where the camp was. Presently they came in. Then all were afraid. By and by they got in front of them. After they had been there a while, Ya′koeʟas went and stood outside. What he said when he talked in the foreign tongue was: “Bellabella; why, Bellabella, do you let yourselves be killed on my account? Come in nearer.” When he ceased talking all picked up their anchors and placed themselves farther in.

After some time had passed, a [secret-society] eagle made a noise behind the town. Those in the canoes became ashamed. [1075] After they had held their heads down for a while Gūnana′otx̣a stood up in one canoe. After he had sung a song by himself they began to sing for him. At that time he jumped up and down as he danced.

Wa⁺ u⁺ ho ya ē waho yo ya ha⁺ wa yä yī wa wo häyä′ ī ha wä
Lasaxā′nokwa ʟa sūwa ō hī ōx̣iä wa hā′ ya ē, etc. [1076]

At that time they took Ya′koeʟas out. They brought Lda′ogwañ ashore at once. Afterward all came ashore. Then the women carried their things up. The things (guns) might go off against each other [therefore the men held themselves ready]. The Bellabella also held their guns. They took up their things into the houses into which they had invited them. They carried off their mats into the woods. [1077]

The Bellabella were hungry. “Come and eat halibut after having had a long fast.” And that day they went off. After the others had left the uncle of a child that [the Haida] had captured gave them a Skidegate man and much property for it. They now became good friends forever. They ceased to fight with the Bellabella people. And the following day they returned.

Here is the whole story about this.

WAR BETWEEN THE PEOPLE OF KLOO AND THE GÎTÎ′SDA

[Told by Abraham, of Those-born-at-Qꜝā′dᴀsg̣o]

After they had spent some time in preparation they started off—Those-born-at-Skedans, [1078] the Town-of-Djī′gua people, [1079] and Those-born-at-Qꜝā′dᴀsg̣o. [1080] They spent the night on the open sea. When they approached Gîtgia′gᴀs [1081] day dawned for them. They were in eight canoes.

Then four went sailing southward of them along in front. And then they passed in at Gîtgia′gᴀs island, which stretched out before them. After a little while the noise of guns arose there. Afterward three persons came along in a canoe, the one in the middle standing up. He was a Kitkatla man, who also called himself an Eagle. [1082]

He asked them then: “What war is this? What war is this? I am Lawā′y.” He then invited us. He invited the chief, Gîtku′n, and all. These people were going to hunt sea otter. He gave them a great deal of food. [1083] And they stayed there over night. During the night plenty of salmon [1084] came in. The next day they went away.

They kept then out at sea. They landed at Point Qᴀ′lg̣a-i. They now began to keep the war rules there. The next morning they began to drink sea water. [1085] They had three shamans. After they had drunk sea water for a while G̣ᴀ′ndox’s-father [1086] performed. He said then: “War people, which will be good? Here is Town-singers; here is Days.” [1087]

By and by he told the war people to get their paddles in a hurry. And they got their paddles. And they carried him away on their paddles from where he sat on the sand. He then looked at them. After some [other power] had gone out of him Łᴀ′gua [1088] went in. He told them to put their hands upon his hair. All did so at once. His hair was long. Very many warriors pulled his hair. When they let go he had few hairs left.

Afterward another performed. After they had sung for him a while he rolled over and over in front of the eight fires which stood in a line. When he came to the last one, he said “wa” in pain, because they were going to leave one dead.

On the next day they went away. And they stayed at Diâ′g̣ᴀl all night. On the day after that they reached the mouth of the inlet. They hunted now for a suitable place to land canoes, because they were cold at night. Then they landed the canoes. At daybreak they brought up two buckets of sea water, a small bucket and a large bucket. And, while they drank, Gᴀ′ndox’s-father performed. He again asked the war people: “Which will be good? Here is Town-singers. Here is Days.” And, without thinking, they chose Days.

After they had sat there for a while Gᴀ′ndox’s-father said: “To the woods, to the woods. I feel strange because my eye twitches.” And after they had gone into the woods a canoe came along. After it, another; after it, another. Lo! seven canoes passed in front of them. Those were the Gîtî′sda people. They could not do anything. They were waiting for the day that the shaman had appointed. Although the [Haida] canoes stuck out [of the woods] they did not see them.

During a previous war expedition a man whose wife was steering for him passed in front of the place where they had landed. And the woman came toward them. After she had come along for a while, picking berries, she discovered the war canoes. She turned about at once and ran away. Her husband in the canoe held a gun. At that time six of them chased her. He-who-was-going-to-be-Gia′gudjañ ran in after the woman. By and by he shot [the man]. He floated still upon the water. They pulled him in. Then, however, they shot into him and killed him.

On this night they camped at the same place where the person had been shot. When day broke, a white canoe sail passed up in the middle of the inlet. On that night they landed farther up. Lda′ogwañ [1089] acted as pilot. They were near the place to which they were bound.

They went along that night and stole up on the side opposite the fort of those that they were going against. And those who went in advance jumped off under a cliff. They got off where two canoes were anchored. They pulled the canoes off. The fort people were gathering salal-berries. And they smashed the canoes. On the shore near them a slight crackling noise was heard.

Day began to dawn. Then they landed a little way off from this, near the place whither they were bound. And two were sent to reconnoiter. They came back at once on the run. They said that there were very many salmon hooks stuck into the ground at the edge of the water.

They now got off the canoes. I also got off with them. They crossed a salmon creek in a crowd. Those who were friends kept together. Two persons acted as leaders. These gave commands. They told them to sit down. They sat down at once. By and by one of those who had gone scouting came to them. He searched in his box, and they thought he was looking for a weapon. Presently a crackling arose in the woods, and they lay on the ground.

By and by, when they said “hūk,” [1090] they ran into the house. I went in with them. Wa wa wa wa, they tried to take each other for slaves. Presently all got out. They discovered it [their mistake]. They then went out at once. And Gia′gudjañ’s companions came along at the same time. [1091] Then [one canoe] had gone after some who went to pick berries, and all went after it.

They followed them then for a while. They went to the place where the canoe was to get the mats that were there. And they jumped off and vied one with another in getting the mats. A certain one got off last. While they were standing about in the place where the mats had lain [he saw] a new mat, and he was glad to have discovered it and went thither. There two women were lying. He then seized them. He raised his voice and called his name. When they came there and reached the two women they were sound asleep on the top of the rock where they were sitting.

When they took them into the canoes one of them talked with Lda′ogwañ. [1092] She afterward said to the warriors that they might take the fort. “There are no guns there,” she said. They then placed themselves behind a long, narrow point on the inlet above the fort. From there they looked at the fort.

After they had been there some time Skîtg̣adē′s [1093] stood up and said that he would go there. He summoned the brave men out of all the canoes to go with him. They went then with him, the brave ones. And they gave out the following plan: “We are going toward the place where they always steam hemlock bark.” And they told the rest to follow them.

Coming along as if they were visitors, they moved their paddles slowly. The people of the fort gambled in lines without paying any attention to them. When they came near land the remainder also came on. But they still did not concern themselves about them.

When they got near those who were in advance discharged their guns. And the remainder also landed there. Hu hu hu hu, they shot into them. Some had fled from the fort. They all landed in fright on the shore opposite the back of the fort.

A man of the Gîtî′sda people then did the fighting. He ran about on the top of the fort. Presently he shot a Kloo man dead. And, as he ran about on the tops of the houses, they shot him, so that he fell down between them. Two boys were with him. They went back a short distance from the fort and began to shoot down upon them (the Haida) from above.

Now they (the Kloo people) fled. Seven canoes went out to sea at once. We placed ourselves in hiding close by. By and by some one shouted from out at sea: “They are running down to the fort.” These were three Kloo men who had hidden themselves there. At that time they enslaved two children.

We went thither. Those that were out at sea also came in. They started at once to seize the fort. Hu hu hu hu hu, they went into the houses in a crowd. At that time I went for tobacco only. They enslaved all who were sitting in the houses. They took all sorts of things.

Presently some one shouted: “Î′ldjiwas’s father [1094] fell.” They immediately went to the canoes. When I passed between the houses I came upon a dead body lying there. And one who came after me cut off the head. I then moved down the face of a steep place toward the sea in a sitting posture. A part of the people were off on the water in their canoes. I was glad when I got into [a canoe]. [1095]

Gia′gudjañ captured a box. After he brought it out and while he was sitting near it he was shot. He was wounded. They got him in. Half of them they could not get away from the fort. By and by three stood in Reef-canoe. [1096] One began to load their guns. Presently they started toward it. Sky [1097] steered for them. As they went [toward the fort] he shot toward the place from which they had been firing.

By and by they reached the fort. After they had gone up into it they started back. At once they shot at them from the place out of which they had shot before. After a while they got out safely. When they got away the [Gîtî′sda] people came out to the fort. They (the Haida) took away a small part of the property. The body of the Kloo man was left there.

Now they started away. The two canoes of Gîtku′n [1098] and his sons went empty. The other people sang songs of victory. Then a mat sail came along toward them. And one was in the canoe. Gîtku′n enslaved him.

This person said that some people lived farther down on the inlet. He (Gîtku′n) could not persuade them to go after them.

They got ashore then and sent tobacco to the Kloo man through the fire. [1099] At that time Gîtku′n said to the Sqoā′ładas [1100] man who had the severed head: “Say, brother-in-law, [1101] let me have his head instead of you.” He threw it over to him at once. This is how the saying “Somebody’s head cut off” [1102] started.

When they afterward came out into open water they came out directly opposite a big canoe that was going along the open coast. They then pursued it, and it distanced the Kloo people. Afterward they came to Kloo.

The Gîtî′sda, or Kittizoo, constituted the southernmost division of the Tsimshian, being situated on Seaforth channel, an extension of Milbank sound. Unlike most war stories, this does not begin by describing some previous injury inflicted by the people attacked. The breakdown of old customs was evidently beginning at this time, and it is said that no expeditions of importance have occurred since this one. As is seen, my informant accompanied the expedition.

NOTES

[1] The half-rock woman in the corner, or the woman rooted to the ground, is very common in Haida stories.

[2] Many versions of this story say water, which, indeed, seems to be more appropriate, but fire was still oftener regarded by these people as a means of communication between natural and spiritual beings.

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

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

[5] The most important set of supernatural beings to a Haida were the Killer whales, who, living in the sea, were supposed to call human beings “common surface birds” (xa′-iʟ̣a xetî′t gī′da-i), employing the term used here.

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

[7] Compare an episode in the story of A-slender-one-who-was-given-away.

[8] The closing sky is also spoken of frequently. Compare the story of A-slender-one-who-was-given-away.

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

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

[11] Compare the story of Łᴀguadjî′na.

[12] The usual way in which one who had almost been turned into an animal recovered his senses.

[13] This duty usually fell to the nephew of the deceased who was to obtain his supernatural helpers and the power that went with them.

[14] So the word Kꜝiū′stᴀ was somewhat doubtfully translated to me. It stood near the northwestern angle of Graham island opposite North island.

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

[16] Fearing to expose themselves to possible danger from an entirely strange man. There was no assurance of safety between man and man unless both were of the same family or peace was known to exist between their respective families. The verbs in this quotation have the past-experienced ending, -gᴀn. Had this been related by a person who had learned the facts from somebody else they would have taken the past-inexperienced ending, -an.

[17] Accidents like this were often supposed to be brought about by the unfaithfulness of a man’s wife, and it is not unlikely that the chief may have suspected that he had suffered in this way.

[18] Tlingit words.

[19] This is evidently mythical. The same thing used to be said of the Pitch people. See Memoirs of the Jesup North Pacific Expedition, volume V, part I, page 91.

[20] He speaks of his new friends as if they belonged to his own family at End-of-trail town.

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

[22] I have not identified this bird with certainty, although the name is very much like that given me for the red-winged blackbird (Agelaius phœniceus, Linn.).

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

[24] Yen xagî′t are long, narrow clouds, probably stratus, said to indicate that there will be fair weather next day.

[25] Devilfishes were usually employed to bait the hooks for halibut. To catch a halibut of supernatural character they secure a devilfish of the same kind.

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

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

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

[29] These various clouds are represented as Shining-heavens with his different bird blankets on. Clouds are more often thought of as the clothing of The-one-in-the-sea.

[30] An inlet or river. My interpreter suggested that it might be Qanō′, an inlet north of Kaisun, but the name that occurs here is quite common. A river of this name flows into the sea near Frederick island.

[31] The word used here is also applied to the sons of chiefs who can not be touched without bringing trouble upon the aggressor.

[32] When Shining-heavens presides, or, in other words, when these clouds are seen, it will be calm at sea.

[33] Compare the story of “The one abandoned for eating the flipper of a hair seal,” note 17. The word used here is wa′nwai, one of doubtful meaning.

[34] ʟla-djat, “Fine-weather-woman,” is often referred to in the stories. One of the winds, the northeast wind, was named after her, and by the West Coast people at least she seems to have been identified with the Creek-woman at the head of Djū.

[35] Master-carpenter went to war because Southeast had given the people too much bad weather. The southeast wind along this coast is both rainy and violent, Sqa-i was the southernmost town upon the Queen Charlotte islands, lying just east of Cape St. James.

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

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

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

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

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

[41] This is said to have been the Pillar, a rock on the north coast of Graham island (Haida name, Łg̣adā′djiwas).

[42] The skiä′msm or skiä′mskun. See A-slender-one-who-was-given-away, note 1.

[43] The one with a blue hole in his heart made by the wren. The Haida supposed the heart to be situated just under the breastbone.

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

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

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

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

[48] Her husband mistook her own hands, which she held clasped about herself, for those of some man.

[49] Djū is a stream near Kaisun, prominent in the myths. Fine-weather-woman’s story is told in How Shining-heavens caused himself to be born.

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

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

[52] These words are spoken ironically.

[53] The word “friends” here, as in most places where it occurs in this set of myths, refers to clan friendship.

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

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

[56] North cape (Qꜝaku′n) is the name by which this cape was supposed to be known to the supernatural beings. By human beings it was called House point (Na-iku′n), probably from the town that once stood there.

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

[58] Passing over to their new owner.

[59] According to another man it was the cedar screen in his father’s house, which cuts off a retiring room.

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

[61] My interpreter called this birch, but the identification is rather uncertain. The birch is not found on the Queen Charlotte islands.

[62] Not identified.

[63] In this game a bunch of sticks was covered with fine cedar bark, divided into two or three smaller bundles, and laid before the opponent. The latter then had to guess in which was a certain stick, usually left almost undecorated, called the djîl. As often as he failed he kept on up to ten, which constituted the game. When the second man handled the sticks the first guessed ten times plus the number of times his antagonist had previously missed.

[64] The two sticks with designs were alive and pulled out the djîl so that it could not be pointed out by an opponent.

[65] He was also said to live in a place within sight of the Land of Souls and, when a gambler died, he came over to gamble with him, staking dog salmon against souls. If he were successful, there would be many deaths; if the gambler won, there would be a great run of dog salmon.

[66] Compare the story of He-who-got-supernatural-power-from-his-little-finger.

[67] The construction of these deadfalls was described to me as follows: The hadjigā′ñwa-i (a, fig. 1) are four posts, two on each side of a bear trail. These are fastened together in pairs by the kiutꜝa′skꜝî (b). Between them lies a timber called the qꜝatᴀ′nłanu (c), while the deadfall proper consists of a timber called sî′txasqꜝa′gida (d) hung above this at one end and weighted at the other end, which rests upon the ground. The suspended end is held by a loop (łqꜝō′ya-i), which passes over a short stick, the x̣ā′ña (e), which is supported in its turn by one of the kiutꜝa′skꜝî. A rope is fastened to the inner end of this x̣ā′ña and carried down to the notch in another stick called sqaołg̣ai′wa-i (f), which is fastened to a stake at one side of the bear trail. Other cords, qa-ī′tu (g), are then fastened between the two front posts and carried down to this loop. The bear, coming against these latter, in its endeavors to get through pulls the loop (h) out of the notch in the sqaołg̣ai′wa-i. This in turn releases the x̣ā′ña, allowing the sî′txasqꜝa′gida to fall upon the animal’s back.

[68] The fringe or row of puffin beaks.

[69] This paragraph represents an afterthought of the story-teller and should have been inserted farther back.

[70] Sleep, as in the present instance, is often represented as a substance called Qᴀñ. Among my Masset stories is one of the Sleep-bird (Qᴀñ).

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

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

[73] One of the greatest Raven families among the Haida. They lived afterward at Dadens, on North island, and later moved to Klinkwan and Muddy-stream town, Alaska. Some are still living at the former place. The Pebble-town people of the west coast are considered a branch of this family, and there was another offshoot, the Inlet Middle-town people in Masset inlet. They occupied the middle row of houses in Sqē′na, which was a five-row town. It is from this circumstance that they are said to have derived their name.

[74] There were two families of this name reputed to have come from the same stem. One occupied many towns on the southeastern coast of Moresby island, but is now almost extinct. The other settled first at Tꜝē, on the northwest coast of Graham island, and subsequently emigrated to Kasaan, Alaska, where their descendants still live. They are supposed to have received their name from having occupied the row of houses in Sqē′na next the beach.

[75] This family is said to have been so named because they occupied a row of houses which ran out on a point. They are supposed to have occupied a similar position at Rose spit, with which tradition connects them much more plausibly. They afterward lived at the mouth of Hi-ellen river and in Masset inlet.