Chapter III: Part 3

Then the town chief said: “Give the woman you brought food in exchange for the help she gave you.” At once all of the town people gave her food. They gathered for food halibuts’ tails and heads and berries. They gave these to the woman.

At the time when she went with them for things that were exposed at low tide she was lost for a long time. Her father did not know where she was. One day she [was found] sitting in front of her father’s house in the morning surrounded by the food. Then she gave food to her uncles. She gave them a part. By trading with the rest her father became a rich man.

After that she told her father what she had heard at the Raven town: “Father, a black whale lies at House point,[56] they say. He who went hunting cut it all up. You would better go to it, father.” Then he went thither. In truth, a whale lay there. Not one part of it was gone. Only a little had been taken off the upper side of it. Then they began cutting it up.

After he had cut up the whole upper part of it he was tired out. Then he made a little house of driftwood and steamed himself. He became stronger. Next he went away and told the town people about it. Then all the town people went out and cut it up. That time they finished it.

This is all.

Some refer to this story for the origin of the Raven crest.

XŌ′YĀ GĪ NAÑ DJĀ′ADA G̣Ā′XA GĪ′DAX̣IDĀ′G̣AN

L’ xā′tg̣a xao-î′ntcꜝus. Giê′nhao l’ a′og̣a taqꜝā′dᴀs giên xagwa′-i ʟgwul at g̣a′-iasi g̣ei lᴀ dᴀ′nnanᴀ′ñasi giên xō′-iga-i gī lᴀ gī′dagañañ wᴀnsū′gᴀñ. Hᴀn l’ wā′gᴀñ qa′odihao qꜝenʟ̣g̣ā′g̣ada′-i ʟ̣u ʟꜝ qꜝodā′lañ wᴀnsū′ga. Giê′nhao ʟꜝ wa′nx̣idañ wᴀnsū′ga.

Giên xo-iga′-i l’ ku′ng̣ᴀstᴀ qꜝā′wosi′ giên gī′nᴀ sqasałā′ñgᴀñasi. Giê′nhao g̣a lᴀ qā′gasi. Gu tꜝa īg̣awa′dies. Giê′nhao la xā′x̣idesi giên qāñ djā′g̣alᴀñ gī lᴀ isdā′si. Giên dag̣ala′-ig̣a î′sîñ ʟꜝ wā′ng̣asi giên nᴀñ gī lᴀ ga î′sdag̣a-i gā′was gī lᴀ ga îsda′s. Xo-iga′-i xᴀ′ñgiañ lᴀ gi kꜝᴀñx̣idai′yañ wᴀnsū′gᴀñ.

Giên î′sîñ la at lᴀ wa′ng̣ag̣as. Tꜝag̣u′n łgia′da lᴀ qē′xas. Ga-i ê′sîñ nagi la îsda′si. Ga-i ê′sîñ wᴀ gi g̣asgidᴀ′ndixᴀn l’ ʟ̣′sgug̣eiłs. Giên î′sîñ l’ wā′ng̣aias. Sqol łgiä′da ê′sîñ lᴀ qē′xas. Lᴀ qē′xatcꜝusi. Kꜝiä′ł qā′g̣alᴀñ djā′g̣alᴀñ gī lᴀ isdagᴀ′ñasi.

Giên gaatxᴀ′n ʟꜝa at lᴀ wā′ng̣atcꜝī′wus. Tao xē′tg̣a kꜝiū kida′s gut lᴀ g̣odᴀx̣uā′ l’ qā′giagᴀña′-i ʟ̣ū la g̣ᴀ′nstᴀ ga īłî′ndjida hā′na stîñ gᴀndā′lʟꜝxas. Giê′nhao gutłg̣ᴀ′stᴀ lᴀ gi ʟꜝ gᴀ′nsgîts giên qꜝadᴀ′ñ lᴀ ʟꜝ qa-idai′yañ wᴀnsū′gᴀñ. Giên lā′na g̣ā′g̣odia g̣ᴀ′nstᴀ ʟꜝ gᴀndā′lʟꜝxas giên nᴀñ lā′na aog̣ā′gas na′-ig̣ei lᴀ ʟꜝ g̣ᴀ′lqatcꜝas.

Giên gu lᴀ îsugwā′ñ qa′odi hᴀn ʟꜝ sī′wus lᴀ gū′dᴀñᴀs. “Qꜝaku′n g̣a nᴀñ sîng̣ā′g̣agᴀn gaosg̣oā′nᴀñga.” Da′-ixᴀn ʟꜝ kîl lᴀ gū′dᴀñᴀs. G̣ē′di qa′o⁺di, “l’ qā′gᴀñ,” ʟꜝ sī′wus, “Haku kꜝiā′ñ lᴀ qagî′tx̣îsg̣ᴀ′łdag̣ᴀñdalga.” Giên ʟꜝa atxᴀn lᴀ gi lᴀ anagoā′ñg̣agoa′g̣as. “L’ qagiagᴀñᴀ′ñ” ʟꜝ sā′was. I′lᴀ xō′yā x̣ida′las. Agᴀ′ñ lᴀ gᴀ′ñałdagᴀñdā′las. “Xêng̣ᴀ′lsʟa” hᴀ′nhao ʟꜝ kī′g̣adagᴀñgᴀñ. Gī′ałg̣ala′ñ hao lᴀ g̣ᴀlsʟgᴀ′ñdaalañ wᴀnsū′ga. L’ qatcꜝai′yas giên hᴀn l’ sī′wus, “Qꜝaku′n gu kungᴀn ł qꜝeitʟ′sʟgᴀn.”

Giê′nhao lnagā′-i g̣a nᴀñ ē′ʟꜝxagidagasi hᴀn sā′wañ wᴀnsū′gᴀñ “Nᴀñ djā′ada dalᴀ′ñ î′stᴀgᴀn dalᴀ′ñ gi qꜝᴀ′ngᴀñgîn gī łᴀ xᴀ′ñgiañ gī′dag̣ao.” Giên gañā′xᴀn lnagā′-i xā′-idᴀg̣a-i wa′ʟ̣uxᴀn lᴀ gi gatā′ isdā′si. Xā′gu łkia′da qadjî′l xō′ya tā′ga at g̣ān ʟꜝ tā′ga ga′-ihao ʟꜝ tā′na î′sîñ wᴀnsū′ga. Gā′-ihao nᴀñ dj′ā′das gī ʟꜝ gī′daiyañ wᴀnsū′ga.

Ḷꜝa at lᴀ wā′ng̣aiyas gū′hao l’ gaosg̣oā′nañañ wᴀnsū′ga. L’ xā′tg̣a gᴀm ʟgui′ l’ ta-ig̣aga′-i g̣ᴀn u′nsᴀtgā′ñañ wᴀnsū′ga. Sîñg̣ᴀ′lg̣ada xadᴀ′ñ nā′g̣a qꜝe-u′ gi ʟg̣ao sū′ug̣a lᴀ qꜝa′o-ułai′yañ wᴀnsū′ga. Giên qā′g̣alᴀñ gī gataga′-i lᴀ îsda′asi. Tꜝē′djî at lᴀ giä′dag̣awañ wᴀnsū′gᴀñ. Sqa′og̣ahao l’ xā′tg̣a ī′ʟꜝxagidag̣ea′lañ wᴀnsū′gᴀñ.

Giê′nhao xō′ya lanā′g̣a gu ki′łgu lᴀ gūdā′ñag̣ᴀn xadᴀ′ñ gi lᴀ nīdjā′ñag̣ᴀn. “Ha′da-i. Na-iku′n gu hao kun ʟ̣g̣ō′diañ wᴀnsū′ga. Nᴀñ sî′ng̣ag̣aiya′g̣ᴀn hao l’ qꜝeitʟsʟai′yag̣ᴀn. G̣a ła qa′-it, ha′da-i.” Giê′nhao g̣a lᴀ qā′-idañ wᴀnsū′gᴀñ. Yan kuna′-i wᴀ gu ʟ̣′g̣odiasi. Gᴀm l’ ʟ′gusi wᴀ stᴀ ga′o-ug̣ᴀñᴀs. L’ ū′na gī′nᴀ sg̣u′nxᴀn sqasqꜝā′x̣unᴀñagᴀs. Giê′nhao lᴀ la qꜝa′-itx̣idañ wᴀnsū′ga.

Giên l’ ū′na lᴀ qꜝa-itʟ̣′sʟas giên l’ g̣ā′xag̣îłs. Giên gu lᴀ qasqꜝā′gidasi giên g̣a agᴀ′ñ lᴀ sîłu′ng̣alᴀñesi. L’ dagwī′g̣asʟas. Giên stᴀ lᴀ qā′-idesi giên lnagā′-i xā′-idᴀg̣a-i gī la g̣ᴀ′nstᴀ lᴀ sā′wañ wᴀnsū′gᴀñ. Giên lnagā′-i xā′-idᴀg̣a-i wa′ʟ̣uxᴀn l’ qꜝe′itg̣aasi. Ga-iʟ̣ū′hao lᴀ ʟꜝ ha′-iludayañ wᴀnsū′gᴀñ.

Hao ʟan l’ g̣e′ida.

SOUNDING-GAMBLING-STICKS

[Told by Tom Stevens, chief of Those-born-at-House-point]

One whose father was a chief made gambling sticks. And one day he sent out his father’s slave to call any one who might choose to gamble. “Hū⁺” [he shouted]. [57] He did the same thing every day.

One morning some one spread out gambling sticks. Only his hands were visible. The upper part of him was enveloped in clouds. And he (the chief’s son) came and sat opposite him. After they had talked about what property they would stake they began gambling together, and he lost. Afterward he staked more. He continued to lose until he lost all of his father’s property. Then he lost the slaves, and when those were all gone he staked the rear row of the town. That, too, went. And [he staked] the next row. That, too, was lost. There were five rows of houses in his father’s town. And again he wagered a row. That was also lost. He lost all five rows of the town. Then he staked his father, mother, and sisters. And they were lost.

The people immediately made ready their canoes and got on board. It was foggy. Then they went off, and after a while the voices of the crowd became lost in the distance. [58]

And after he had gone about in the town for a while he began to push along with a pole a cedar beam owned by his father, and he got it down to the water. [59] Then he used his gambling-stick bag for a pillow, put on his marten-skin blanket, and lay down upon it.

Now he floated about. Many nights passed over him. During all that time it was calm weather. By and by something said to him: “Your powerful grandfather asks you to come in.” He looked in the direction of the sound. Nothing was to be seen. He saw only the ripples where it had gone down. He was floating against a two-headed kelp.

Then he again covered his face, and something spoke to him as before. Now he looked through the eyeholes in his marten-skin blanket. After he had looked for a while toward the place whence the voice proceeded a grebe’s [60] beak came out and [the bird said] at the same time: “Your powerful grandfather asks you to come in.”

Then he took his gambling-stick bag, grasped the kelp head, and went down on it. It was a two-headed house pole on which he started down. He saw it when he passed into the water.

When he stood in front of the house his grandfather invited him inside: “Come in, grandchild. I have news, grandson, that you came floating about in search of me as soon as you had lost your father’s town.” Then he entered, and he gave him food. He had fasted ever since he lost his father’s town in gambling.

And when he was full [the man] said to him: “Break off a bunch of gambling-stick wood for me which [you will find] at a corner outside.” He went out to it and broke some pieces off a bunch of sîn. [61] Then he sent him to get something else, and he broke off yew wood. He also refused that. Then he said to him: “A bunch of it is by that corner.”

And after he had taken all sorts of sticks, he broke some limbs from a bunch of Raven’s-berry bushes [62] and handed them to him, and he said: “That is it.” Then [the man] made it into gambling sticks, and when he had finished them he touched two with coals. He put the figure of a sea otter on one and he put the figure of a young sea otter on the other. Then he had designs made on five large clam shells. They had figures of cumulus clouds. And he had five mats woven for him. He had these made for him to stake.

He then said to him: “I will let you float away from here. When one night has passed you will be in front of the town, and you will go to the front of the town and sit there, ready to gamble with the one who won your property.” And he also gave him tobacco seeds. “When you begin to gamble, put the stick that has the figure of a sea otter upon your right shoulder. Put the one that has the figure of a young sea otter upon the left shoulder. Divide the tobacco seeds equally among those who come and sit on both sides of you to watch you. They might say that you do not play fair, but the tobacco seeds are so sweet that they will not say it.”

When he had finished giving him directions he brought out a small box, and he opened successively five boxes that were one inside of another. Then from the innermost one he brought out a hawk feather, put it into the corner of [the chief’s son’s] eye, and turned it round. And when he pulled it out, it was full of blood. Then he squeezed this off, washed it, and pushed it in again. After he had done the thing again it was clean, and he did the same thing to the one on the other side. And when that had also become clean he put it also into his mouth. Thence he pulled out dead lice that he had eaten. He pulled them out stuck to the hawk feather. His eyes had become full of blood from seeing his sister’s bloody heel. That was why he lost.

And he again gave him directions: “When you gamble with him pick up the pile that has the longest smoke, and when you have almost lost pick up the one that has short smoke.”

He did so. When the man was opposite he took the one with the long smoke. During all that time he lost. After they had almost beaten him he took the pile with the light smoke. He took the djîl. [63]

At the time when he missed one of his father’s slaves laughed at him. “Hi hi hi hi hi, Sounding-gambling-sticks is beginning to lose his clam shells also. He is also beginning to lose his mats.” At this time he discovered his name, they say.

Then he handled the gambling sticks, and the stick on his right shoulder pulled out his djîl. [64] And the tobacco was too sweet for those watching him on either side who saw it to tell.

So [his opponent] missed, and when he had finished the counts ten points remained to him. They then again talked about what property they should stake. He staked both the clam shells and the mats, after which his opponent handled the sticks. Then he picked out the one with fine smoke first. He picked the djîl. Now he handled them in turn, and when he pulled the cedar bark apart he handed it to the stick with the figure of a young sea otter on it, which pulled out the djîl. He missed again. He was again left with ten points.

Then they again talked about what they should stake. When that was arranged, his opponent handled the sticks, and he again chose the pile with fine smoke. Again, he picked the djîl. And when he had again got through shuffling the sticks and pulling them apart he presented them to the stick on the right side, which pulled out his djîl. That also made ten counts for him.

Then he tried to win back the people of his father’s town. He won the five towns. And after those were all rewon, and he had won his mother, his sister, and his father, they started home. He won them back from Great-moving-cloud’s son, who had won them from him. This was the son of the one who owns the dog salmon, they say. [65]

This is the end.

This is related as having taken place at the Ninstints town of Sʟîndagwa-i, which was on the southwest coast of Moresby Island.

SÎNXĒ′GAÑO

Sounding-gambling-sticks

Nᴀñ g̣ō′ñg̣a ēʟꜝxagidā′hao sî′nhao la ʟ′g̣ołg̣akꜝusʟai′yañ wᴀnsū′ga. Giên gaatxᴀ′n g̣ō′ñg̣añ qꜝołg̣a′og̣a lᴀ taginā′ñg̣agoᴀʼda. “Hū⁺” Sîñg̣aʟ̣a′n skꜝiä′ł gañā′ñ lᴀ sū′ugᴀñasi.

Gaatxᴀ′n gī′nᴀ taqō′łdjuułas. Sʟꜝa-i sg̣un qeā′ñgagasi. Sa′gui l’ yä′nañʟ̣x̣ia′ñwas. Giên la xᴀ′nłag̣a lᴀ qꜝā′g̣oʟꜝxas. Gīnᴀgī′nᴀga gutg̣ᴀ′n î′sîs wā′sg̣oga-i ʟꜝ kî′lg̣ołg̣a qa′odi gu′tgi ʟꜝ wa′x̣idies, giên lᴀ ʟꜝ tcꜝī′gᴀs. Giên g̣ō′ʟ̣ag̣a î′sîñ lᴀ wa′gas. Lᴀ ʟꜝ tcꜝī′di qa′odihao g̣oñg̣ā′ñg̣a ginagī′nagaga-i lᴀ tcꜝī′daʟ̣g̣agᴀs. Giên qꜝołg̣awa′-i g̣ei î′sîñ ga sqā′dax̣i′dᴀsi giên ga-i ê′sîñ ha-ilua′-i ʟ̣ū dīdᴀx̣ū′stᴀ ga g̣ā′g̣eidas g̣e′istᴀ lᴀ ga wā′sg̣oas. Ga-i î′sîñ qa-îłha′-ilusi. Giên gū′stᴀ ga g̣ag̣odai′asi. Ga-i î′sîñ qa′-îłsi. L’ g̣ō′ñg̣a lanā′g̣a gu′tg̣a staʟe′iłdaiyañ wᴀnsū′ga. Ḷg̣a î′sîñ lᴀ ga g̣ā′g̣odasi. Ga-i ê′sîñ qa′-îłsi. Giên lnagā′-i staʟe′îłxᴀn lᴀ tcꜝidā′asi. Giên g̣ō′ñg̣añ at a′uñ at djā′asîñ lᴀ wā′sg̣oas. Giên ga-i î′sîñ qa′-îłsi.

Gañā′xᴀnhao ʟū ʟꜝ dag̣agā′ñas gī ʟꜝ ʟ̣′łgałdas giên gū′g̣a ʟꜝ qasā′gias. Yä′nᴀñagᴀñ wᴀnsū′ga. Wai′giên daʟ′sdaiyasi giên kî′łgulqꜝa-idalsg̣ag̣ᴀ′ndixᴀn kîlga′o-usg̣asi.

Giên lnagā′-i gu la qā′⁺g̣oñgwañ qa′odi l’ g̣ō′ñg̣a tcꜝū dā′g̣agas lᴀ kîtx̣unᴀ′nsg̣as giên lᴀ la g̣ē′tg̣atsg̣adas. Giên sîn-qa′oda-i ᴀ′ñg̣a lᴀ tcꜝiłā′dag̣eiłsi giên kꜝu′x̣u lᴀ tꜝałgū′łs giên l’ ta′-iʟ̣gas.

Giên l’ ga-igā′gīgwā′⁺ñas. G̣ei lᴀ gi g̣ā′łdjūgᴀñgwā′ñas. Kꜝiä′ł lᴀ gi ʟ̣a′-iyas. Qa′odi gī′nᴀ l’ sū′udas “Dᴀñ tcî′ng̣a qō′niga-i dᴀñ qā′tcꜝi-xᴀ′lga.” Gī lᴀ qē′xaʟꜝxaiyasi. Gᴀm gī′nᴀ gut qꜝałg̣ā′g̣ᴀñᴀs. Sqᴀ′lg̣a sg̣u′nxᴀn lᴀ qe′iñasi. Łqea′ma qā′dji sg̣astî′ñ łg̣ēt l’ ga-ig̣ā′dᴀsgîñ.

Giên î′sîñ tcag̣ᴀ′ñ l’ ᴀ′nskides giên î′sîñ gañā′ñ gī′nᴀ l’ sū-udas. Giên kꜝux̣ua′-i xᴀ′ñē g̣e′istᴀ lᴀ qîñqꜝo′łdaʟꜝxasi. Ga′gu sā′wasi ya′si lᴀ qîndiᴀg̣ᴀ′ndixᴀn ya′ʼxōdada kꜝū′da kꜝᴀ′tdjîʟꜝxaga′-i atguʟ̣ū′ “Dᴀñ tcî′ng̣a qō′niga-i dᴀñ qa′tcꜝixᴀlga.”

Giê′nhao sîn-qa′oda-i gi ᴀ′ñg̣a lᴀ xā′g̣atsi giên łqeā′maga-i qā′dji lᴀ gīdjig̣ī′łdasi giên gu lᴀ qā′gias. Gia′g̣ᴀñ qā′dji stîñ gut lᴀ qā′x̣iatꜝᴀłs. G̣ayuwa′-i g̣ei l’ ga′og̣aiya-i ʟ̣ū′hao lᴀ qea′ñañ wᴀnsū′gᴀñ.

Na-i qꜝe-ū′gi lᴀ giā′xaʟꜝxaga′-i ʟ̣ū l’ tcî′ng̣a l’ qā′djixałs. “Qā′tcꜝi łᴀ tꜝakꜝî′ng̣a. G̣ō′ñg̣añ lanā′g̣a dā tcꜝidag̣ā′sʟa atxᴀ′n dī goa′di agᴀ′ñ dā ga′-igīx̣idas dᴀ′ñat kꜝiîñā′gᴀn, tꜝakꜝî′ng̣a.” Giên lᴀ qatcꜝa′si giên lᴀ la ga tā′das. A′hao ʟg̣a l’ qa′-isalañ wᴀnsū′ga g̣ō′ñg̣añ lanā′g̣a lᴀ tcꜝī′dag̣asʟaiyes sta ᴀ.

Giên l’ ūgī′ga-i ʟ̣ū hᴀn lᴀ la sū′udas “Halᴀ′ kungida′-ig̣a kiä sînqꜝōłdjū′gᴀn gū′stᴀ dīgi ga taxā′ʟ.” Giên g̣a lᴀ qā′x̣ułsi giên sîn gu qꜝołdjā′wasi g̣e′istᴀ lᴀ ga gī′xaʟas. Giên gī′nᴀ adā′asi lᴀ la daogoᴀ′das giên łg̣ēt êsî′ñ lᴀ tꜝaxā′ʟ̣as. Giên ga-i gi î′sîñ lā′g̣a lᴀ goa′was. Giên hᴀn lᴀ la sū′udas “Akungida′-ig̣a hao l’ qꜝołdjū′gani.”

Giên gī′nᴀ łkꜝiä′na wa′ʟ̣uxᴀn lᴀ î′sdaiya′-i ʟ̣ū kungida′-ig̣a xō′yag̣ā′ng̣a łg̣a-i qꜝołdjā′was g̣e′istᴀ lᴀ ga gīxā′ʟas giên lᴀ gi lᴀ xā′sʟtcꜝas. Giên “Ga-i î′sîñ” lᴀ gi lᴀ sī′wus. Giên lā′g̣a sî′ng̣ᴀn lᴀ ʟ′g̣ołg̣asi giên lā′g̣a lᴀ g̣eiłgī′daga′-i ʟ̣ū lā′g̣a ga sqꜝa′stîñ lᴀ x̣ūtx̣u′ldas. Lᴀ la qō-dā′g̣añadas giên nᴀñ lᴀ sqetsg̣adja′o dā′g̣ᴀñadas. Giên sqa′ola-i g̣aʟe′ił la g̣ᴀn lᴀ qꜝalᴀnda′asi. Qwē′g̣ao dāg̣ᴀñā′gasi. Giên lgūs gīʟe′ił î′sîñ la g̣ᴀn la xa′-idas. Wa′sg̣oag̣a g̣ᴀ′nhao la g̣ᴀn lᴀ wa′daiyañ wᴀnsū′ga.

Giên hᴀn lᴀ la sū′udas “Ā′sistᴀ dᴀñ ł ga-ig̣ā′gix̣idagîn. Dᴀñ gi g̣āl sg̣oa′nsîñ g̣e′ił giên lnagā′-i xē′tgu dᴀñ ga-ig̣ā′sgît giên dᴀñ nᴀñ tcꜝigā′gᴀn gī lnagā′-i qꜝaxā′g̣a dā tꜝaqꜝołtcꜝa′og̣aʟꜝxāsañ.” Giên gul-mā′łga-i ê′sîñ lᴀ gi lᴀ î′sdas. “Dā sî′ndax̣ît waigiê′nᴀ nᴀñ qōdā′g̣añas sg̣ō′lᴀgi sqalᴀ′ñgu dasqꜝā′sgidᴀñ. Sʟä′nagi î′sîñ nᴀñ sqetsg̣adja′o dā′g̣añas dasqꜝā′sgidᴀñ. Giên gu′tłg̣ᴀstᴀ dᴀñ gi ga g̣etgadā′ña dᴀñ g̣ᴀn sîndag̣ō′dᴀña xē′łi g̣ei ła gu′lg̣aga-i gutg̣a′atg̣a î′sdañ. Giên dā îsdī′gutgaña g̣ᴀ′nstᴀ saog̣e′iga. Gula′-i mā′łga-i xa′ołg̣ada giên gᴀm g̣ᴀ′nstᴀ lᴀ sū′ug̣ᴀñg̣oasᴀñ.”

Lᴀ la kî′ñgugᴀñg̣e′iłgīga′-i ʟ̣ū g̣o′da x̣ᴀ′tdju lᴀ tcꜝî′sʟsg̣as giên lᴀ la dᴀñgū′sʟᴀʟeiłas. Giên sʟꜝî′ñg̣eistᴀ skiä′mskun tꜝa′g̣un g̣adā′ lᴀ tꜝa′ostas giên l’ xᴀ′ña ku′ng̣ei lᴀ gī′dax̣idᴀs giên g̣a lᴀ łg̣a′-iłgalasi. Giên lᴀ dᴀñtꜝa′osdaiyasi giên g̣ā′-iya tꜝa′odjiwᴀsi. Giên gut lᴀ sʟꜝʟa′si giên lᴀ ʟ̣î′nasi giên î′sîñ wa g̣ei lā′g̣a lᴀ gītcꜝa′si. Giên î′sîñ wᴀgañā′xᴀn g̣e′idᴀsi giên sku′nxag̣îłsi giên xᴀ′nłag̣a lanā′ ê′sîñ gañā′ñ la g̣a lᴀ î′sdas. Giên la ê′sîñ sku′nxag̣ela′-i ʟ̣ū l’ xē′łᴀg̣ei î′sîñ lᴀ gī′dax̣idᴀsi. Ga-i g̣e′istᴀ êsî′ñ tꜝᴀm lᴀ qꜝotꜝa′ogañas g̣ā′lᴀñodᴀ. Skiä′mskuna-i tꜝag̣u′n gi tcꜝā′łskidesi wᴀ dᴀ′ñat lᴀ dᴀñtꜝa′ostasi. L’ djā′sg̣a stꜝagwa′-i g̣a-iyā′gas lᴀ qea′ñas hao l’ xᴀ′ñē g̣a-i at stꜝaxog̣ā′gañ wᴀnsū′ga. G̣aga′nhao lᴀ ʟꜝ tcꜝix̣idā′g̣ani.

Giên hᴀn î′sîñ lᴀ la kiñgugā′ñag̣ᴀn. “Lᴀ gi dā wa′aʟꜝxa giê′nᴀ nᴀñ g̣aiyawa′-i djîns djînłgoā′ñañ giê′nᴀ dᴀñ ga ʟstî′nda giê′nᴀ nᴀñ g̣ā′yawa-i kꜝuᴀ′nstcꜝiguñ.”

Ā′si gañā′xᴀn la wa′gasi. L’ xᴀ′nłag̣a lā′na î′sdisg̣aias giên nᴀñ g̣ayawa′-i djîns lᴀ djinłgoā′ñas. Kꜝiä′ł lᴀ g̣aʟ̣ā′gas. La ga ʟstîndawa′-i ʟ̣ū nᴀñ g̣ayawa′-i łtā′nᴀns lᴀ tcꜝī′igᴀs. Djila′-i lᴀ tcꜝī′gᴀsi.

L’ g̣aʟ̣ō′dias ʟ̣ū′hao l’ g̣ō′ñg̣a qꜝołg̣ā′wag̣alᴀñ sg̣oa′na la g̣ᴀn kꜝᴀga′ñ wᴀnsū′ga. “Hi hi hi hi hi Sînxē′gᴀño sqa′oala-i î′sîñ lᴀ tcꜝī′dax̣idiañ. Lgudja′-i î′sîñ lᴀ tcꜝīdax̣idia′ñ.” A′hao ʟ kīg̣ā′ñ lᴀ gwā′lᴀñ wᴀnsū′us ī′djî.

Giên la ê′sîñ îsdī′gᴀs giên djila′-i sg̣ō′lagi lā′na gi lā′g̣a djila′-i lᴀ dᴀñsqꜝasta′si. Giên gutłg̣ᴀ′stᴀ la g̣ᴀn ga sîndag̣ō′dᴀñagas la ga qe′iñᴀsi g̣ᴀ′nstᴀ saog̣e′ig̣a gula′-i xa′ołg̣atsi.

Giên l’ xaʟ̣g̣ā′das giên tcꜝiwa′-i lᴀ gī′gas giên sila′-ig̣ei lᴀ gui ʟa′ałs. Giên î′sîñ gwā′sgaoga-i l’ kî′lg̣ołg̣asi. Sqa′oala-i at lgudja′-i dᴀ′ñat xᴀn lᴀ wasg̣oa′si. Giên g̣eiłgīga′-i ʟ̣ū l’ xᴀ′nłag̣a ʟꜝ îsdī′gus. Giên nag̣astᴀgā′ñxᴀn nᴀñ g̣aiyawa′-i łtā′nᴀns lᴀ tcꜝī′sg̣a. Djila′-i lᴀ tcꜝī. Giên la ê′sîñ îsdī′s giên lᴀ ʟqᴀ′nskîtgīga-i ʟ̣ū nᴀñ sqetsg̣adja′o dā′g̣añas gī lᴀ dakꜝō′djîłsi giên djila′-i lᴀ dᴀ′ñsqꜝastas. Giên î′sîñ l’ xaʟ̣gā′dᴀs. Î′sîñ lᴀ gui ʟa′ał.

Giên î′sîñ wa′sg̣oga-i kîlg̣ołg̣ā′si. G̣eiłgī′ga-i ʟ̣ū î′sîñ l’ xᴀ′ñłaga ʟꜝ î′sdī giên î′sîñ nᴀñ g̣aiyawa′-i łtā′⁺nᴀns lᴀ tcꜝī′gᴀs. Djila′-i î′sîñ lᴀ tcꜝī. Giên î′sîñ lᴀ ʟꜝ qᴀ′nskîtgī′ga-i ʟ̣ū sg̣ō′lᴀgi lā′na gi lᴀ daqō′djîʟ giên djila′-i lā′g̣a lᴀ dᴀ′ñsqꜝastasi. Ga-i î′sîñ lᴀ gui ʟa′ałsi.

Giên g̣ō′ñg̣añ lanā′g̣a xa′-idᴀg̣a-i î′sîñ lᴀ djî′nłgoañᴀs. Lnagā′-i staʟe′ił lᴀ tcꜝis. Giên ʟꜝg̣aga′-i ʟ̣ū a-u′ñ at djā′āsîñ at g̣ō′ñg̣añ lᴀ tcꜝî′sgîna-i ʟ̣ū ʟꜝ qasagai′yañ wᴀnsū′ga. “Qwē′ig̣aqons” gī′tg̣a hao l’ tcꜝix̣ida′shao lᴀ tcꜝîskiä′nañ wᴀnsū′ga. Sqa′gi nᴀñ dā′g̣as gī′tg̣a hao īdja′ñ wᴀnsū′ga.

Hao ʟan l’ g̣e′ida.

TCꜝAAWU′NKꜝA

[Told by Jimmy Sterling of the Stᴀ′stas family]

After the parents of a certain child, which was in the cradle, had gone about for a while with him they landed to get mussels. There they forgot about him. And they started away. When they had gone some distance from him they remembered him. They came back toward him. When they came near they heard some one singing for him. Crows sat above him in flocks. And when they got off to get him he acted in the cradle like a shaman. They took him aboard. Then his parents came to the town with him.

After some time had passed and he had grown to be a boy people began to die off on account of him. But his elder brothers and his uncles were numerous. His uncles’ wives did not love him. Only the wife of the youngest gave him food. His old grandmother was the only one who looked after him. After they had been in the town for a while, and his friends were entirely gone, he and his grandmother made a house out of old cedar bark by a creek flowing down near the town. And he went there with his grandmother to live.

Afterward he went to the town, and the wife of his youngest uncle gave him food. When he grew old enough he hunted birds. All the time they lived there his grandmother got food for him. And he also made a bow for himself. He continually hunted birds. He continually whittled.

After he had hunted birds for a while he saw a heron sitting with a broken beak. He told his grandmother about it. And his grandmother said to him: “When you again see it sharpen its bill. When people sharpen its bill it helps them, they say.” [66] When he again saw it he sharpened its bill. And after he started away and had gone some distance it said to him: “I will help you, grandchild.”

After that his grandmother began to teach him how to make deadfalls. [67] And then he began to set them at the head of the creek for black bears. They ceased to see him at the town. Sometimes he went to the town, received food from his youngest uncle’s wife alone, and started off with it. They refused to have him at the town. There was no house into which he could go. His youngest uncle’s wife gave him food because they refused to have him. He kept going there.

After he had set deadfalls for a while one fell on a black bear. He carried it to the house. He did not waste the smallest bit of its fat. He smoked it and ate it. At this time they began to live well for the first time. As he became stronger he increased the number of his deadfalls. Now he again went to get [bears], and he killed another. He did not waste the smallest piece of the fat of that other one. And they also enlarged the house. He smoked the meat in it. He also put meat into boxes [to keep it]. Now he began [regularly] to get bears. Every time he went to look at his deadfalls bears lay in them. They lay in all ten deadfalls. They then made their house bigger.

When it was thought that they were dead of starvation his youngest uncle’s wife had them go to look, because she thought that they had died. Instead, his house was full of fat food. And the one she sent to look came back and told her how he was situated. They then kept it secret.

One night, after they had lived there for a while, his grandmother, having remained awake, thought that her son was acting like a shaman. She did not ask her son about it on the morrow. All this time he took black bears from the deadfalls. Another time, when his grandmother lay awake at midnight, her son again acted like a shaman. At this time he started off with the end [of an unseen rope]. After some time had passed he again acted like a shaman at midnight. His grandmother also perceived that. During all that time his grandmother did not question him. After he had acted like a shaman for a while Tcꜝaawu′nkꜝa named himself through him. They had forgotten that he had acted like a shaman at the time when they abandoned him in the cradle. It now happened again. Now Tcꜝaawu′nkꜝa mentioned his name through him.

In the morning his grandmother questioned him for the first time. His grandmother then asked him: “Tell me, child, why did one whose name the supernatural beings never [dare to] think of mention his name through you?” Then he explained to his grandmother: “I began dreaming about him at the time when I sharpened the heron’s bill. On account of him it is easy for me to gather things.” This was the reason why his friends were gone. When Tcꜝaawu′nkꜝa speaks through one his friends die, they say.

His grandmother then made him a dancing skirt out of an old mat. She took off the edge on one side and fastened something to it. [68] She also made a shaman’s bone for him. In the evening he performed like a shaman. His grandmother led the songs for him. She sang for him. Now he began to perform regularly. At this time people began to come secretly from the town to look at him. But he still concealed their condition as much as possible. They did not know how the inside of his house looked.

At that time food had begun to give out at the town. They were starving there. He then began to give food in return to the wife of his youngest uncle who had given him food. They came thus to know about him.

Then a chief’s son became sick in the town, and they began to get shamans for him. In the evening they began to dance around him. He who was going to be Tcꜝaawu′nkꜝa heard the noise of the drum and went over. He then looked into the place where they were performing. He saw that he could be saved. The thing that caused his sickness was plain to his eyes. But those who were performing around him did not see it. They were unable to save him. During all that time he was acting like a shaman in the place where he lived.

After some time had passed he sent his grandmother. He sent over his grandmother to say that he would try to cure the sick man, but when she repeated it (his words) to them they thought he could do nothing. They even laughed at him. Those who had stolen a look at him while he acted like a shaman then told the people about it. They said they had better get him, and they got him.

As he was about to start he dressed himself in his own house. He wore the shaman’s dancing skirt and the shaman’s bone that his grandmother had made for him. He then started thither. He came through the doorway performing like a shaman. Now he started to perform around the sick man. And he saved the sick man. At this time he ceased to try to hide himself. He came to the town. When he was there they began buying the meat of him. And he got a great deal of property in exchange, and the property that he received for being called to the sick was also much. At this time he grew prosperous. He began to provide in turn for the one who had given him food. During all this time they employed him as shaman. The fame of him spread everywhere.

After some time had passed he saw that the Land-otter people were coming to get him. During all that time he drank sea water. He had many nephews. As soon as he saw that they were coming to get him he asked his nephews which of them would go with him. He began at once to collect urine. He also put blue hellebore into it.

Before this, [69] whenever many shamans were gathered together, they made fun of him. Afterward, he had his nephews sink him in the ocean. They went out to let him down. And they let him down. They tied a rope to him, and they floated above him for a long space of time. They were right over the deep place waiting for him to jerk the rope. By and by, when he jerked the rope, they pulled him up. At this time he saw the bottom of the Tlingits’ island. He was under water there for many nights. He saw of the shamans’ houses, the one that lay deepest. At this time he came to have more shamanistic power.

When he came back from this [adventure] he saw that the Land-otter people were coming to get him. Thereupon he asked of his nephews which one would go with him. They tried to get ahead of one another. “I am the one who will go with you,” each said to him. The very youngest, who was good for nothing, was always near the door. He used to urinate in bed. “I will go,” he said. But his elder brothers laughed at him. After some time had passed they came after him. At midnight they came by sea and got him. He told his nephews that they were coming to get him that night, and he told all of his nephews to keep a sharp lookout. “Let the one who thinks of going with me remain awake. They will come to get me to-night.” Now the one that urinated in bed slept near the door.

There was the picture of a mallard on the rattle that he owned. He had it made for himself when he became a shaman. On this night they came and got him.

They came in and took him out. He was unable to awaken his nephews. The Land-otter people placed sleep [70] upon them. But when he tried to awaken the worthless one, he awoke him. And Tcꜝaawu′nkꜝa took him by the arm. They got him for the son of the chief among the Land-otter people who was sick. It was the Land-otter people who put his nephews to sleep. From the youngest only they could not pull away [the soul].

He now took his drum and the urine he had let rot, and they started off with him. They had him lie on his face in the bottom of the canoe. They did the same thing to his nephew. After they had gone along for some time they said that the bottom of the canoe had become foul, and they landed to clean it. This meant that their fur had become wet. The cleaning of the canoe was done by their twisting about. They then got in again, put them on the bottom, and started off. After they had gone along for a while longer something touched their heads. This, they felt, was the kelp under which [the otters] were diving with them. After they had gone along for a while longer they said that they were near the town.

They then took the coverings off them. When they came in front of the town sparks were coming out of the house standing in the middle. A large crowd of people waiting in that house also made a huge volume of sound. Landing, they said to him: “Get off, Tcꜝaawu′nkꜝa.” Now he got off with the rattle which had the picture of a mallard on it and let it walk up in front of him. When it went up before him it entered a different house from the one where the crowd of people awaited him, and he entered after it. And he held his nephew tightly. They said then that they were glad to have him. “Tcꜝaawu′nkꜝa,” they said of him, “truly he is a shaman.” In this one lay the person for whom they had brought him, but they waited in a crowd for him in a different one. This was the way in which they tested him to see how much power he had.

When he entered he saw many shamans gathered in the house. He plainly saw a bone spear on the surface of the body of the sick man. Just before this some persons had gone hunting from the town where Tcꜝaawu′nkꜝa lived. They speared a white land otter with a bone spear. The creature that carried it away in him was sick here. Then he tried to cure him. Now he had given the following directions to his nephew: “Even if they push you away from the drum hung on the side toward the door, make motions with your head in that direction. It will still sound.” And he also thought, “I wonder what will sing for me.” In the front part of the house were always two persons with big bellies and black skins. These said to him as follows: “They know about it, great shaman. They will sing for you.”

He began at once to act like a shaman. After he had danced round the fire for a while he pulled out the spear, and [the sick otter] stopped moaning. After he had again acted for a while he pushed it back into the same place. They were anxious to see him when he acted like a shaman, hence the house was full. They pushed him (his nephew) from the drum, and even then he used his head to beat it. The drum still sounded. At that time they said good things about him: “Tcꜝaawu′nkꜝa, great shaman, Tcꜝaawu′nkꜝa.” He now stopped performing.

Then they went to bed. He awoke in the night and tried to stretch himself. He pushed his feet against something that was near him. It was the crooked root of a tree. He felt large roots running in every direction. On the next day, when morning came, they again got up.

He looked toward the door. In the corners of the house on either side hung halibut hooks. One having the picture of a halibut had a halibut hanging down from it. One having the picture of a land otter on it had a red cod hanging down from it. They gave those [fish] to him to eat when they fed him. All the shamans around the ocean were in that house.

The next evening he again began performing. They gave him many elk skins. There was a big pile on the side near the door. Many boxes of grease also lay near it. After he had danced round the fire for a while he pulled out the spear. He pushed it in again. He pulled it out, and he stopped performing. He again put it in, and [the otter] again began to suffer.

During all that time he had the urine mixed with blue hellebore, which he had let decay together, hung by him in a water-tight basket. After he had performed for a while the great shamans that were around the house made fun of him. After he had gone round the fire for a while he was doubled up as he moved, and they imitated him near the fire. He then called for his power, and by its help stood upright. The people in the house made a great noise at this. He then again ran round the fire, took urine in the hollow of his hand, and, as he ran about, threw it at them. All the shamans around the ocean were nearly choked by the bad stench and said to him: “Don’t, Tcꜝaawu′nkꜝa. You do not treat us well.” Large clams spurted water at him. Small clams spurted water toward him. Everything was different (i.e., hostile) toward him, owing to those people whom they had got as shamans. As he ran he pointed the spear that he had pulled out at the faces of the shamans of all countries who were about the house. They did not see it.

Now he thought, “I wish they would give me the halibut hooks. I might then save the chief’s son.” Then the broad, black men reported what he thought: “If you give him those halibut hooks he says that he might save the chief’s son.” Throughout the long time during which he performed he thought in this way. During all that time they did not want to give them to him. Every morning halibut and red cod hung from them. He was there many nights. By and by they gave him the halibut hooks. He now performed again, and he pulled out the spear for the last time. The chief’s son was saved.

On the next day they took him back. They launched a big canoe. At once, they began to put the elk skins into it, with the boxes of grease. The halibut hooks he also had under his arms as he lay there. They now started back with him. They arrived with him during the night at the place whence they had fetched him. They put off the elk skins and the boxes of grease. On the following day, when it was light, although he had held the halibut hooks firmly, there was no trace of them. This was the first time that people learned about halibut hooks. Where they had landed the elk skins on the beach only seaweeds were piled up. The boxes of grease, too, were nothing but kelp heads in which was a large quantity of liquid. The canoe was a large rotten log lying there.

This is the end.

Tcꜝaawu′nkꜝa is both the name of a supernatural being and the name of any shaman through whom the supernatural being spoke. It is a Tlingit name and the story is evidently Tlingit also, though Tlingit spirits often “spoke through” Haida shamans.

TCꜝAAWU′NKꜝA

Nᴀñ g̣ā′xa g̣agwā′ñkꜝiaʟ̣das hao a′og̣alᴀñ wᴀ dᴀ′ñat tcꜝīdā′l qa′odihao lᴀ dᴀ′ñat g̣ᴀl gi lᴀ qā′gaskîtg̣awas. Guha′o lᴀ gi lᴀ qꜝā′-iskîtg̣awañ wᴀnsū′ga. Giên lᴀ stᴀ lᴀ ʟūqā′-itg̣oas. ʟg̣ēt l’ g̣ē′tg̣atg̣awa′-i ʟ̣ū la g̣ei lᴀ gūtg̣atg̣oa′sgîñ. Lᴀ gui lᴀ stī′łg̣oas. La g̣ᴀn l’ ā′xᴀna-g̣ē′łg̣awa′-i ʟ̣ū la g̣ᴀn ʟꜝ sū′dies lᴀ gūdᴀ′ñg̣oas. Kꜝā′ldjîda lᴀ sī′g̣a tꜝā′tg̣ōdies. Giên lᴀ la da′otꜝᴀłg̣awa′-i ʟ̣ū g̣ag̣wā′ñkꜝia-i g̣a lᴀ gu ga qā′wādies. Giên lᴀ la qā′g̣aʟ̣g̣oas. Giên lnaga′-i gu l’ yā′g̣alᴀñ lᴀ dᴀ′ñat îsg̣oa′si.

Ga′-istᴀ g̣ā′g̣ēt qa′⁺odi l’ ʟ̣ā′g̣ag̣ea′lga-i ʟ̣ū la g̣a ga gā′gux̣idag̣ᴀn. L’ kꜝwai′g̣alᴀñ at l’ qā′g̣alᴀñ ʟꜝᴀ qoa′nag̣ᴀn. Lᴀ qā′g̣a djā′g̣alᴀñ gᴀm la g̣a kꜝū′gagᴀñgā′ñag̣ᴀn. Nᴀñ da′og̣anᴀs djā′g̣a sg̣u′nxᴀn lᴀ gi gīdagā′ñāg̣ᴀn. L’ nā′ng̣a qꜝa′-iyas sg̣u′nxᴀn la g̣a ʟxā′ndas. Lnaga′-i g̣a lᴀ î′sg̣ō qa′odihao la gᴀ gā′gūdjîłī′ga-i ʟ̣ū nā′nᴀñ dᴀ′ñat lnaga′-i qꜝō′łga nᴀñ g̣ᴀ′nʟ̣a koa′ʼdᴀgai′esi djî′ngî gā′łda na lᴀ ʟg̣ō′łg̣ag̣āwag̣ᴀn. Giên g̣a nā′nᴀñ dᴀ′ñat lᴀ nāg̣ē′łsi.

Ga′-istᴀhao lnaga′-i g̣a lᴀ qā′-itsi giên l’ qā′g̣a djā′g̣a daog̣ᴀnā′gas lᴀ gi gī′dagāñāg̣ᴀn. L’ xetî′t tcꜝî′nłg̣oañg̣aiyag̣ēla′-i ʟ̣ū ᴀ. Gu lᴀ nāxā′ñg̣oasi kꜝiä′łhao l’ nā′ng̣a lᴀ xēłī′wangā′ñagîn. Giên la ê′sîñ łg̣ēt qꜝēnᴀ′ñ ʟ′g̣ōłg̣aiyas. L’ xetî′t tcꜝî′nłgoañgī⁺gᴀnᴀs. L’ ła′oatgīgᴀs.

L’ xetî′t tcꜝînłg̣oā′ñgᴀñ qa′⁺odihao łg̣ō kꜝū′da gwā′ñga lᴀ qî′ñqꜝaoawag̣ᴀn. Giên nānᴀ′ñ gi lᴀ la sū′udas. Giên hᴀn l’ nā′ng̣a l’ sū′udas, “Î′sîñ lᴀ dā qē′îña giê′nᴀ l’ kꜝū′da qꜝā′ʟ̣añ. Hakꜝoa′ng̣ētsi kꜝū′da ʟꜝ qaʟa′si giên ʟꜝᴀ gi qꜝᴀ′ñgᴀñ wᴀnsū′ga.” Gañā′xᴀn î′sîñ lᴀ la qeā′ñga-i ʟ̣ū l’ kꜝū′da lā′g̣a lᴀ qaʟ̣ai′yāg̣ᴀn. Giên lᴀ stᴀ lᴀ qā′-idaga-i ʟ̣ū ʟg̣ēt lᴀ stᴀ l’ g̣ētg̣ada′-i ʟ̣ū lᴀ la sūdai′yāg̣ᴀn “Dᴀñ gi ł qꜝᴀ′ñgasga, tꜝakꜝî′ng̣a.”

Giên ga′-istᴀ l’ nā′ng̣a sqā′ba l’ sqā′tgadax̣idāg̣ᴀn. Giê′nhao g̣ᴀ′nʟ̣a-i qās g̣ei tān gi lᴀ sqā′badᴀx̣idā′g̣ᴀn. ʟan lnaga′-i gu lᴀ ʟꜝ qîñx̣idā′g̣ani. Gia′atg̣axᴀn lnaga′-i g̣a lᴀ qā′-idᴀsi giên l’ qā′g̣a djā′g̣a daog̣anā′gas sg̣un lᴀ gi gī′das giên dᴀ′ñat lᴀ qā′-idᴀñᴀs. Lnaga′-i gu ʟga-i gu lᴀ gi gwa′ūgañagᴀni. Gᴀm ʟgu g̣ei l’ g̣ētłiñē′ gō′g̣añasi. Lᴀ gi ʟꜝ gwa′ūgīlā′gas. G̣aga′na l’ qā′g̣a da′og̣ᴀnᴀs djā′g̣a lᴀ gi gī′dagᴀñᴀs. Ga′gi hao lᴀ ēdjañā′g̣ᴀn.

L’ sqā′badagᴀñ qa′odihao tān la g̣a ga kꜝādā′g̣ᴀn. Lᴀ la qꜝa-iłgalᴀ′nʟꜝxaiyag̣ᴀn. Gᴀm l’ g̣ā-i kꜝᴀ′tdjū xᴀn lᴀ dā′ñg̣ᴀñᴀs. Lā′g̣a lᴀ qꜝa-ix̣î′lg̣adasi giên î′sîñ lā′g̣a lᴀ tā′g̣was. Hao ʟꜝ l’ djia′lāg̣îłʟā′gᴀñg̣ā′wag̣ᴀn. L’ dā′guiag̣ēłs kꜝia′łhao sqā′ba-i wᴀ gi lᴀ qā′sgidaiyāg̣ᴀni. Hao î′sîñ l’ daodā′gāñgas giên î′sîñ nᴀñ lᴀ tia′gañ wᴀnsū′ga. La ê′sîñ g̣ā-i x̣ᴀ′tdjū xᴀn gᴀm lᴀ dañgā′ñagîn. Giên nā′ga-i ê′sîñ lᴀ ʟꜝdag̣ā′wag̣ᴀn. Ga-i g̣a lᴀ qꜝa-ix̣î′lg̣adasi. Î′sîñ lᴀ qꜝa′-iūgiasi. A′hao gī lᴀ hᴀ′lxax̣idīgāwag̣ᴀni. L’ da′otꜝagañgas kꜝiäł sqābaga′-i g̣a lā′g̣ā ʟ̣′g̣ōdīx̣idag̣ani. Sqā′baga-i sqꜝaʟa′ᴀł g̣a xᴀn lā′g̣a gᴀ′nłg̣oañx̣idag̣ᴀn. Giê′nhao nā′ga-i î′sîñ lᴀ yū′ᴀng̣eiłdag̣awā′g̣ani.

ʟꜝʟ̣ū′xᴀn l’ gᴀ′ntcꜝig̣wañ la g̣ᴀn ʟꜝ gūdᴀ′ns ʟ̣ū l’ qā′g̣a daog̣anā′gas djā′g̣a l’ qeā′ñg̣adaiyāg̣ᴀn, l’ kꜝōtu′lg̣ag̣wañ la g̣ᴀn lᴀ gū′dᴀns ʟ̣ū ᴀ. Hayî′ñ lā′g̣a nā′ga-i kꜝatkꜝā′-i⁺dᴀlagā′wag̣ᴀn gī′na gia g̣ā′-iya at ᴀ. Giên nᴀñ lᴀ qeā′ñg̣adaiyag̣ani stīłʟꜝxa′si giên ʟgu l’ g̣ēts lᴀ gi lᴀ sūdagā′wag̣ᴀn. Waigiê′nhao lā′g̣a lᴀ qolgî′ndag̣ā′wag̣ani.

Gaatxᴀ′n l’ naxā′ndihao qa′odihao g̣āl ya′ku l’ nā′ng̣a skiä′⁺nadies ʟ̣ū l’ gī′tg̣a gu ga qā′was lᴀ g̣āndā′ñag̣ᴀn. Wai′giên dag̣ala′-ig̣a gᴀm gītg̣ᴀ′ñ at gī lᴀ kiä′ñañgañā′g̣ani. Waikꜝiä′łhao tā′na-i lᴀ qꜝāi′łgalᴀñgāñañgīni. Gaatxᴀ′nhao î′sîñ g̣ā′lx̣ua l’ nā′ng̣a skꜝiä′nadias ʟ̣ū î′sîñ l’ gī′tg̣a gu ga qā′wag̣ᴀn. A′hao ʟꜝ kun dᴀ′ñat la qā′-idag̣ᴀn. G̣ā′g̣ēt qa′⁺odihao î′sîñ g̣āl ya′ku lᴀ gu ga qā′awag̣ᴀn. Ga-i î′sîñ l’ nā′ng̣a g̣ā′ndañag̣ani. Wᴀkꜝiä′łhao gᴀm tꜝā′kꜝînᴀñ at gi lᴀ kiä′nᴀñg̣ᴀñgañagīni. Lᴀ gu ga qā′ūgᴀñ qa′odihao Tcꜝaawu′nkꜝa la g̣ei kīg̣ā′ñ kꜝwiʟꜝxai′yag̣ᴀn. Ha′ohao ʟ ku′ng̣ag̣agoā′ñkꜝī g̣a lᴀ gī ʟꜝ qꜝā′-isgidāg̣ᴀn ʟ̣ū lᴀ gu ga qā′awag̣ᴀn. Ga′-igi l’ qꜝā′-iskîtg̣āwag̣ani. Hao ʟ g̣ᴀ′nstᴀg̣añ qā′ʟꜝxaiyag̣ani. Hai a′hao Tcꜝaawu′nkꜝa la g̣ei kīg̣ā′ñ kꜝwīʟꜝxagai′yag̣ᴀni.

Sîñgaʟ̣ana′-i ʟ̣ū′hao ʟnaot l’ nā′ng̣a la gi kiä′nañāg̣ani. Giê′nhao l’ nā′ng̣a hᴀn la at kiä′nañag̣ᴀn, “Djā łqên gāsî′ñhao gᴀm sg̣ā′na gut gūtgawā′g̣ᴀn dᴀñ g̣ei g̣ā′lx̣ua kīg̣ā′ñ kꜝwī′ʟꜝxaūdjañ.” ʟū′hao nānᴀ′ñ gi lᴀ giałg̣alᴀ′ndaiyāg̣ᴀn. “Hao łg̣ō kꜝū′da ł qꜝaʟꜝa′ atxᴀ′nhao lᴀ xē′tgu ł qᴀ′ñgax̣īdᴀn. La g̣aga′nhao gī′na gī ł hᴀ′lxas dī g̣ᴀn ʟ̣a′olg̣ᴀn.” G̣aga′nhao lā′g̣a ga gā′gūgag̣ani. Hao ʟgu ʟꜝa′g̣ei lᴀ sū′us giên ʟꜝā′g̣a ga gagū′gᴀñᴀñ wᴀnsū′ga Tcꜝaawu′nkꜝa ᴀ.

Giê′nhao lgūsa′l g̣ᴀntcꜝîłg̣ā′gia g̣ᴀn l’ nā′ng̣a la g̣ᴀn ʟ′g̣ōłg̣aiyāg̣ᴀn. L’ kꜝīa′-i ku′ng̣eistᴀ lᴀ sqā′x̣istas giên g̣e′istᴀ la g̣a gī′na lᴀ kiū′x̣aiyag̣ani. Wai′giên sg̣ā-skū′djî î′sîñ la g̣ᴀn lᴀ ʟ′g̣ōłdaiya′g̣ani. Uiê′dhao sîñx̣aia′-i g̣a lᴀ sg̣āg̣agā′g̣ᴀn. L’ nā′ng̣a hao la g̣ᴀn giū′gī ʟ̣′gīgagag̣ᴀn. Giên la g̣ᴀn lᴀ sā′wag̣ᴀn. A′hao ʟ sg̣ā′g̣aga-i lᴀ îsku′nstaiyag̣ani. Lnaga′-i stᴀ hao lᴀ ʟꜝ qîñqꜝō′łdaʟꜝxagīx̣idag̣ᴀn asʟ̣ū′ ᴀ. Wᴀskꜝie′n ᴀ′ñg̣a tā′łg̣a la g̣ētdjūg̣oa′si ʟgu l’ g̣ētg̣oa′s ᴀ. Gᴀm lā′g̣a nagoa′si g̣ᴀn ʟꜝ u′nsᴀtg̣añag̣ani.

Giê′nhao lnaga′-i gu ga taga′-i ha′-ilūx̣idai′yag̣ani. Giê′nhao gu ʟꜝ kꜝōdā′lag̣ani. Giê′nhao l’ qā′g̣a da′og̣ᴀnas djā′g̣a lᴀ gi gī′dagañag̣ᴀn, gī′hao xᴀ′ñgiañ la ê′sîñ gī′dax̣idag̣ᴀn. A′hao ʟ lᴀ g̣ei ʟꜝ g̣ałqē′xaiyag̣ᴀn.

Giê′nhao lnaga′-i g̣a nᴀñ gīdā′g̣a stꜝēg̣iā′lag̣ani. Giê′nhao la g̣ᴀn ʟꜝ sg̣aʟ̣′g̣ax̣idag̣ᴀn nᴀñ stꜝē′g̣îłs g̣ᴀn ᴀ. Sîñx̣ia′s giên lᴀ g̣ada′o ʟꜝ g̣ē′tx̣idies. Ga′odjîwa-i xē′g̣îłs lᴀ gūdᴀ′ns giên g̣a lᴀ qā′-idag̣ᴀni Tcꜝaawu′nkꜝa-łiña′-i ᴀ. Waigiê′nhao g̣ei lᴀ qî′ntcꜝaiyāg̣ᴀn gia′g̣a ʟꜝ gia g̣ada′o g̣ē′das g̣ei ᴀ. Waigiê′nhao l’ qagᴀ′nda-łiña′s lā′g̣a lᴀ qîntcꜝai′yag̣ᴀn. Gī′na g̣aga′n l’ stꜝē′gᴀs l’ xᴀnā′g̣a tca′olaiyag̣ᴀn. Waigiê′n lᴀ g̣ada′o g̣ēts ga-i ʟꜝa gᴀm lā′g̣a qîñg̣ā′ñag̣ᴀni. L’ qagᴀ′ndag̣a-i g̣ada′o ʟꜝ g̣ētsgai′yāg̣ᴀn. Wᴀkꜝiä′ł ū l’ nawā′s g̣a lᴀ sg̣ā′g̣agī⁺gā′ñagîn.

G̣ēt qa′odihao nā′nᴀñ g̣a lᴀ kîlqā′-idāg̣ani. Nᴀñ stꜝē′igᴀs g̣ada′o lᴀ g̣ē′tsiîñᴀs nā′nᴀñ lᴀ sū′dag̣adaiyāg̣ᴀn. Giên gī lᴀ nī′djîñᴀsi giên la g̣ᴀn ʟꜝ nā′ñagag̣ᴀn. Hayî′ñ la g̣ᴀn ʟꜝ kꜝaʼg̣ā′g̣ᴀn. Giê′nhao l’ sg̣ā′ga ʟ̣ū lᴀ ga qî′ñqꜝōłdagañag̣ᴀn xa-idg̣a′-i la g̣ᴀ′nstᴀ sā′wag̣ᴀn. Giên hᴀn xᴀn lᴀ ʟꜝ î′sdagudᴀ′ñxalag̣ᴀn. Giên lᴀ ʟꜝ ʟ̣′x̣idag̣ᴀn.

Giê′nhao g̣a lᴀ qā′-itx̣idia′si ʟ̣ū na′xᴀn agᴀ′ñ lᴀ ʟ′g̣ōłg̣aʟ̣sʟaiyāg̣ᴀn. L’ nā′ng̣a kᴀ′ndcꜝîłg̣agia at sg̣a-skū′djî la g̣ᴀn ʟ′g̣ōłg̣aiyag̣ᴀn lᴀ gia′gīgag̣ᴀn. Giê′nhao g̣a lᴀ qā′-idag̣ᴀn. Kꜝīwa′-i g̣ei xᴀn lᴀ gu ga qā′ūdalʟꜝxatcꜝai′yag̣ᴀn. Hai uiê′dhao lᴀ g̣ada′o lᴀ g̣ētxidā′g̣ᴀn. Giên nᴀñ stꜝē′gᴀs lᴀ qagᴀ′ndaiyag̣ᴀn. Hao ʟ agᴀ′ñ lᴀ g̣ᴀlgoē′ʟꜝxasg̣oā′nᴀñāgᴀn. Hao ʟ lnaga′-i g̣a l’ g̣ē′tgadag̣ᴀn. A′si gia′g̣a-iya-i lᴀ gi lā′g̣a ʟꜝ da′ʼg̣ōx̣idag̣ani. Giên sqao lā′g̣a qoa′nag̣ani. Giên ʟꜝ stꜝē′ga g̣ᴀ′nstᴀ lᴀ ʟꜝ ʟ̣g̣a gī′naga-i ê′sîñ qoa′nag̣ᴀn. Hao ʟ l’ g̣iā′lag̣ᴀn. A′hao ʟꜝ xᴀn l’ g̣ā′ñasgīda′-i ga ʟ̣ū lᴀ gi nᴀñ gīdagā′ñag̣ᴀn, la ê′sîñ xᴀ′ñgiañ l’ qeā′ñga-i la x̣idā′g̣ᴀn. Wᴀkꜝiä′łhao lᴀ ʟꜝ ʟ̣′g̣agāñag̣ᴀn. ʟg̣ē′txᴀn l’ kīîñā′gāg̣ᴀn.

G̣ēt qa′odihao sʟgūs xa′-idᴀg̣a-i l’ ʟ̣′x̣îtî′ng̣asas lᴀ qeā′ñag̣ᴀn. Sa′nʟ̣ans kꜝiäł l’ tāñāgā′ñag̣ᴀn. L’ nā′tg̣alᴀñ skꜝū′laiyag̣ᴀn. Lᴀ ʟꜝ ʟ̣′x̣îtîng̣oasas lᴀ qeā′ñ atxᴀ′nhao nᴀñ la at īdjiga′-i gi nā′dalᴀñ at lᴀ kiä′nᴀñgañāg̣ᴀn. Gaatxᴀ′nhao tcigᴀ′nsgan lᴀ xā′xagātax̣ida′g̣ᴀn. Gwai′kꜝia ê′sîñ g̣ei lᴀ îsdagā′ñāg̣ᴀni.

Ku′ng̣a ʟꜝ sg̣agīʟda′os ʟ̣ū′hao la at ʟꜝ nᴀ′ñx̣īsg̣alañag̣ᴀn. Ga′-istahao nā′dᴀlᴀñ agᴀ′ñ lᴀ x̣ī′da-îndaiyāg̣ᴀn. Gañā′xᴀnhao lᴀ la x̣ī′da-îndaiyāg̣an. Giên lᴀ la x̣idag̣ā′wag̣ᴀn. Lᴀ la tꜝā′łādāg̣ā′wag̣ᴀn. Giê′nhao djī′iña gut lᴀ sī′g̣a lᴀ gā′yîñg̣ā′wag̣ᴀn. Qwai′ya-i lᴀ dᴀ′ñx̣īdᴀsʟia′-i kꜝia′og̣a ʟg̣ałdai ya gu hao lᴀ la îsdag̣ā′wag̣ᴀn. Qa′odihao qwai lᴀ dᴀñx̣ī′desʟasi ʟ̣ū′hao lᴀ la dᴀ′ñʟ̣x̣îtg̣āwag̣ᴀn. A′hao ʟ łnagwai′g̣a g̣wa′ul lᴀ qeā′ñāg̣ᴀn. G̣āl qoan hao l’ x̣ī′dag̣agāg̣ᴀn. Sg̣ās-na-i ta′-ig̣ō gia′watꜝᴀłs hao lᴀ qeā′ñāg̣ᴀn. Ā′hao ʟ g̣ētgiā′ñxᴀn l’ sg̣ā′g̣a tcꜝīg̣ea′lāg̣ᴀn.

Asga′-istᴀ lᴀ stī′łʟꜝxas ʟ̣ū′hao sʟgūs xa-idᴀg̣a′-i l’ ʟ̣′x̣itîng̣oasas lᴀ qeā′ñag̣ᴀn. Wᴀkꜝiä′łhao nā′dᴀlᴀñ at lᴀ kiä′nᴀñgāñāg̣ᴀn, nᴀñ la at īdjiga′-i gī ᴀ. Gut ku′ng̣asgañ. “Ła hao dᴀ′ñat î′sg̣asga” lᴀ ʟꜝ sū′dagāñag̣ᴀn. Waigiê′nhao nᴀñ da′og̣ana g̣agwī′g̣ag̣ᴀn gᴀm dā′⁺lskîdāg̣ᴀñ łkiā′gua sg̣u′nhao l’ ʟ′g̣agāñag̣ᴀn. Î′sîñ l’ tcīgᴀ′ndaiyaiag̣ᴀn. “Ła hao î′sg̣asga,” hᴀn hao l’ sūugā′ñag̣ᴀn. Giê′nhao l’ kꜝwai′g̣alᴀñ hayî′ñ la g̣ᴀn qꜝᴀgā′ñag̣ᴀn. G̣ā′g̣ēt qa′odihao lᴀ ʟꜝ ʟ̣′x̣itîngā′wag̣ᴀn. G̣āl ya′ku hao lᴀ ʟꜝ tā′ng̣a-îng̣ā′wag̣ᴀn. A′gia g̣āla′-i g̣a lᴀ ʟꜝ tā′ng̣a-îng̣oasês g̣ᴀ′nstᴀ xᴀ′nhao nādᴀlᴀ′ñ gī lᴀ sā′wag̣ᴀn. Giên nā′dᴀlᴀñ wa′ʟ̣ūxᴀn agᴀ′ñ lᴀ qꜝadᴀña′-i daxā′lag̣ᴀn. “Dī at nᴀñ î′sgūda łᴀ g̣ā′lx̣ua skiä′nagwañ. G̣ā′lx̣ua hao dī ʟꜝ tā′ng̣a-îng̣oa′sga.” Wᴀi′giên nᴀñ tcīgᴀ′ñdies a′hao kꜝīwa′-i tꜝa′og̣ᴀn łkiā′gua ta-idai′yag̣ᴀn.

Xā′xa gi nī′djîña sī′sa g̣a′hao lᴀ dag̣ai′yāg̣ᴀn. La′hao qꜝēnᴀ′ñ l’ ʟ′g̣ōłg̣adaiyāg̣ᴀn l’ sg̣ā′g̣adᴀs ʟ̣ū ᴀ. Gañaxᴀ′nhao asga′-i g̣āla′-i g̣a lᴀ ʟꜝ ʟ̣′x̣îtîng̣āwag̣ᴀn.

Waigiê′nhao lᴀ ʟꜝ da′otcꜝaiyag̣ᴀn. Nā′dᴀlᴀñ ʟskī′nᴀña-i g̣ada′o lᴀ g̣ētsg̣ai′yāg̣ᴀn. Sʟgūs xa-idᴀg̣a′-i hao gui qᴀñ ʟꜝ djīdai′yañ wᴀnsū′gᴀñ. Waigiê′nhao nᴀñ ā′łdjiwa-i dāg̣ᴀñai′as lᴀ ʟ′gadañas. Lᴀ ʟꜝa lᴀ ʟskî′nxaiyag̣ᴀn. Giê′nhao Tcꜝaawu′nkꜝa lᴀ gi sqō′tg̣ādāg̣ᴀn. Sʟgūs xa-idᴀg̣a′-i sū′ug̣a nᴀñ lā′na lg̣a′-ig̣agagas gī′tg̣a hao stꜝē′gᴀs g̣ᴀ′nstᴀ hao lᴀ ʟꜝ ʟ̣′x̣idag̣ᴀn. A′hao l’ nā′tg̣alᴀñ sʟgūs xa′-idᴀg̣a-i ʟꜝ ʟkꜝasʟas. Nᴀñ da′og̣anagas sg̣unxᴀ′nhao lᴀ stᴀ dᴀñʟ̣ʟᴀg̣a-i g̣ada′o ʟꜝ g̣ētsg̣ai′yāg̣ᴀn.

Giên ga′odjiwa-i ᴀ′ñg̣a la îsdai′yag̣ᴀni giên tcīgᴀ′nsgᴀn lᴀ xā′xadai′yag̣ᴀn î′sîñ. Giê′nhao lᴀ dᴀ′ñat ʟꜝ ʟūqā′-idag-ᴀni. Tcꜝā′g̣ᴀn lᴀ ʟꜝ tā′-iguʟ̣nādaiyag̣ᴀn. L’ nā′tg̣a î′sîñ gañā′xᴀn ʟꜝ îsdai′yag̣ᴀn. Lᴀ dᴀ′ñat ʟūqā′ qa′⁺odi ʟūwa′-i sʟꜝîñ dā′g̣ᴀñgadᴀñ ʟꜝ sū′usi giên ʟꜝ skū′g̣alᴀñîng̣ōgañag̣ᴀni. A′hao ʟꜝ g̣a′og̣ē djī′ga hao īdjā′ñag̣ᴀn. ʟūwa′-i ʟꜝ skū′g̣alᴀñ hao ʟꜝ qꜝō′x̣ūnᴀñgāñag̣ᴀn. Hao î′sîñ îsʟsī′ giên tcag̣ᴀ′n lᴀ ʟꜝ ᴀ′ñgadā′ndag̣was giên ʟꜝ ʟūqā′-idāñāg̣ᴀn. ʟꜝ ʟūqā′ qa′⁺odi qās gut gī′na łgałg̣ā′ñañ wᴀnsū′ga. A′hao qꜝa-i xē′txa lᴀ dᴀ′ñat ʟꜝ tꜝa′g̣ag̣oa′s hao lᴀ g̣āndᴀ′ñg̣ōgañag̣ᴀn. ʟūqā′ qa′⁺odihao lnaga′-i ā′xᴀnag̣ēłîñ ʟꜝ sā′wag̣ᴀn.

Giê′nhao xa-iʟ̣a′g̣a lᴀ ʟꜝ ᴀñxa′osʟdag̣ā′wag̣ᴀn. Lnaga′-i xētg̣ᴀ′n ā′xᴀnag̣ea′lga-i ʟ̣ū ya′kug̣a ga tā′-ig̣ōdies g̣e′istᴀ g̣ōsqalō′tx̣a łgīdjū′dai′yag̣ᴀn. Î′sîñ na′-i g̣a lᴀ kꜝia′og̣a ʟꜝ skꜝūlyū′ᴀndies qag̣ᴀ′ng̣āxē′gᴀñdaiyag̣ᴀn. Wᴀxē′tgu gīg̣a′ogīga-i ʟ̣ū hao lᴀ ʟꜝ sūdai′yag̣ᴀn, “Qā′tꜝᴀłda, Tcꜝaawu′nkꜝa.” Wai′giên sī′sᴀ xā′xa dā′g̣añagag̣ᴀn. L’ qā′tꜝᴀłs giên ku′ng̣ᴀstᴀg̣añ la qā′-idaiyag̣ᴀn. L’ ku′ng̣ᴀstᴀ lᴀ qa′îł qa′odihao agia′g̣a lᴀ kꜝia′og̣a skꜝū′laiyā′g̣ᴀn. Ī′lᴀ ʟꜝa′hao lᴀ ku′ng̣ᴀstᴀ sīsᴀg̣a′-i lā′g̣a qatcꜝai′yag̣ᴀn. Giên g̣ōʟ̣g̣axa′n la ê′sîñ qatcꜝai′yag̣ᴀn. Giên nā′dᴀñ gî′ñg̣añ lᴀ dᴀñʟ̣′dasgī′⁺gag̣ᴀn. A′hao ʟ la ʟꜝ x̣ūnᴀñā′g̣ag̣ᴀn. Tcꜝaawu′nkꜝa hᴀn hao lᴀ ʟꜝ sū′dagāñag̣ᴀn. Ya′ngua a l’ sg̣agag̣ā′g̣ᴀn. A′hao gia′g̣a nᴀñ g̣ᴀ′nstᴀ lᴀ ʟꜝ ʟ̣x̣îtîñg̣ā′wag̣ᴀn g̣a ʟ̣′g̣ōdies īla′ ʟꜝa′hao lᴀ kꜝia′og̣a g̣a ʟꜝ skꜝūldai′yag̣ᴀn. A′hao ʟgu lᴀ ʟꜝ sg̣ā′nag̣ᴀñʟdjā′wag̣ᴀn.

L’ qatcꜝīya′-i ʟ̣ū nā′xa ʟꜝ sg̣ā′ga skꜝū′las lᴀ qeā′ñag̣ᴀn. Tadjx̣uā′ nᴀñ stꜝē′gᴀs ʟ̣′g̣ōdies skū′dji qꜝa qꜝała′t tā′djig̣a la g̣ei kꜝūdjū′dies lā′g̣a la qeā′ñag̣ᴀn. A′hao ʟ sta Tcꜝaawu′nkꜝa gia′gu i′sîs ga-i lnaga′-i stᴀ ga saiyä′nag̣ᴀn. Sʟgū g̣ā′dᴀg̣a skū′djî qꜝa at ʟꜝ kīdā′g̣ᴀn. Wa g̣ēi ga kꜝūʟai′yag̣ᴀn. La′hao a stꜝēdai′yag̣ᴀn. Giê′nhao lᴀ g̣ada′o lᴀ g̣ētx̣idai′yag̣ᴀn. Wai′giên hᴀn nā′dᴀñ lᴀ kîñgūgā′ñag̣ᴀn. Łkiā′gua ga′odjiwa-i ʟꜝ kiū′tcꜝîsx̣iāwag̣ani. “Gaodjiwa′-i stᴀ dᴀñ ʟꜝ x̣îtqꜝadā′dao xᴀn ᴀ qadjî′ñ ʟꜝ qā′-itqꜝa′-igadañga. Wᴀ′skꜝiên xēigᴀ′ñgasañ.” Wai′giên hᴀn î′sîñ l’ gūdā′ñag̣ᴀn “Gū′gus hao dī g̣ᴀn gwīgoa′saani.” Wai′giên łkiā′gua g̣a kꜝī′djî dᴀ′mxao qꜝᴀl łg̣ał ʟgaigī′gas. Ga-i hao hᴀn l’ sū′daiyañ wᴀnsū′ga. “Dᴀ′ñg̣a ʟꜝ u′nsīdᴀn sg̣ā qun dᴀñ g̣ᴀn ʟꜝ kꜝadjū′g̣asga.”

Gañaxᴀ′nhao lᴀ g̣ada′o lᴀ g̣ētx̣idai′yāg̣ᴀn. Tcꜝā′anuwa-i g̣ada′oxa lᴀ sg̣ag̣ag̣u′ndī qa′odi lā′g̣a qꜝa′ga-i lᴀ dᴀñkꜝōsta′si giên agᴀ′ñ lᴀ łîñᴀñai′gagūgañag̣ᴀn. Î′sîñ l’ sg̣ag̣ag̣u′ndī qa′⁺odi sīłgiā′ñxᴀn wa g̣ei lā′g̣a lᴀ gīdjîgā′ñag̣ani. Gwa′łᴀñ xᴀn l’ sg̣ā′g̣ax̣idīya′-i ʟ̣ū lᴀ gī ʟꜝ ā′naguñas na′si skꜝūtcꜝa′s gaodjiwa′-i stᴀ lᴀ ʟꜝ x̣itg̣āda′si giên g̣e′ixᴀn qā′djîñ lᴀ ga′odjîwa′das ga′odjiwa-i wᴀ′skꜝien xē′gañag̣ani. Ga-i ʟ̣ū la at ʟꜝ x̣ū′nᴀñaga′ñagēni. “Tcꜝaawu′nkꜝa, sg̣a yū′djao, Tcꜝaawu′nkꜝa.” A′hao ʟan l’ sg̣ā′g̣agañ wᴀnsū′ga.

Giê′nhao ʟꜝ ta-isʟai′yañ wᴀnsū′ga. Giên g̣ālx̣ua′ l’ qaskî′nxaiyas giên l’ hīxa′og̣aʟꜝxaiyasi. Axᴀ′n gī′na g̣ᴀn lᴀ tꜝā′sgidᴀs. Skūsqā′ndᴀg̣a-i. ʟg̣ē′txᴀn ʟꜝūgītxā′ñasi lᴀ ʟgu dā′ñag̣ani. Dag̣ala′-ig̣a î′sîñ sî′ñg̣aʟ̣a′nesi′ giên l’ qꜝa′ołūg̣awag̣ᴀn.

Łkiä′gui l’ qē′xaias. Na-i ku′ngida g̣a gutxᴀ′nłag̣a ta-ū xā′x̣īwas. Nᴀñ sg̣oa′na xā′gu dag̣ᴀñā′gas g̣e′istᴀ xā′gu gux̣iā′wañ wᴀnsū′ga. Nᴀñ sg̣oā′na ê′sîñ sʟgū dā′g̣ᴀñagas g̣e′istᴀ ê′sîñ sg̣ᴀn gū′x̣iwas. Ałsī′ hao lᴀ ʟꜝ tadagā′ñañ wᴀnsū′gᴀñ la at ʟꜝ dai′îns giê′nᴀ. Sūs g̣ada′o sg̣a′a-i hao na-i g̣a sg̣un ta-ig̣ōdai′yag̣ᴀni.

Hao î′sîñ sîñx̣ia′s giên lᴀ g̣ada′o la g̣ē′tx̣idias. Tcꜝî′sgu qoa⁺n at lᴀ ʟꜝ ʟ̣′x̣idᴀs. Łkiā′gua a sʟūłgī′djiwas. Gaiyîña′-i î′sîñ wᴀ qꜝō′łg̣a qꜝu′ldjūwesi. Tcꜝā′anuwa-i djî′nxa lᴀ sg̣aqag̣u′ndi qa′odi lā′g̣a qꜝā′g̣a lᴀ dᴀñkꜝūstai′yasi. Sîłgiā′ñxᴀn wa g̣ei î′sîñ lā′g̣a lᴀ gītcꜝa′si. Lā′g̣a lᴀ dᴀ′ñkꜝūstasi giên ʟan agᴀ′ñ la łîñā′ñgañag̣ani. Hao î′sîñ wᴀ g̣ei lā′g̣a lᴀ gītcꜝa′si giên î′sîñ l’ g̣ō′xagîlgañagîn.

Wᴀkꜝiä′łhao tcīgᴀ′nsgᴀn g̣ei gwaikꜝia′ la îsdai′yas. Wᴀ dᴀ′ñat lᴀ xā′xag̣adaiyas. ᴀ′ñg̣a qē′gu g̣a lᴀ qᴀ′nsīgîñgī⁺gas. L’ sg̣aqag̣u′ndi qa′⁺odi nā′xa sg̣ā yū′dᴀla īdja′s la at nᴀñx̣īsgalā′ñag̣ᴀn. Tcꜝaanūwa′-i g̣ada′oxa la qā′g̣ōñ qa′odi gu′tgī l’ kꜝū′sʟga′s giên tcꜝā′anuwa-i djî′nxa lᴀ ʟꜝ kꜝiā′ñkꜝasiāñdai′yag̣ᴀn. Giên sg̣ā′nag̣wañ gī lᴀ kiä′gans giên l’ giā′xaʟꜝxagāñag̣ᴀn. Giên na′asi la g̣a hūgᴀñgā′ñagîn. Giên hitꜝᴀg̣ᴀ′n tcꜝā′nuwa-i g̣ada′oxa la g̣adᴀsī′ giên tcīgᴀ′nsganā-i lᴀ łkūʟ̣a′si giên l’ ʟ̣x̣iê′ndals īna′atxᴀn wᴀ gui lᴀ qałkūx̣ūstᴀdālgā′ñag̣ᴀni. Ḷꜝ nā′xa sūs g̣ada′o sg̣a′a-i agᴀ′ñ gī′łgalas tcînqa-itaog̣atꜝā′djîñas giên hᴀn lᴀ ʟꜝ sū′dagañas, “I Tcꜝaawu′nkꜝa gᴀm dᴀñ lāg̣ᴀ′ñga.” Sqaos lᴀ gui tcꜝî′nułsg̣a′gūdᴀñ. Kꜝiū′ lᴀ gui tcꜝîñu′łañ. Gī′naxᴀ′nhao la g̣ᴀn agᴀ′ñ agīg̣ā′dagañag̣ᴀn. Ałsī′ wā′ʟ̣ūxᴀn ʟꜝ ʟ̣′g̣agañagīni. Hao î′sîñ ʟ̣x̣iê′ndals gut qꜝā′ga-i lā′g̣a lᴀ dᴀñkꜝū′stᴀasi giên sūs g̣ada′oxa sg̣a′a-i nā′xa agᴀ′ñ gī′łgᴀls xᴀ′ñgut lᴀ la dakꜝūdjūdā′lgañagîn. Gᴀm lᴀ ʟꜝ qîñg̣ā′ñag̣ᴀn.

Giê′nhao hᴀn la gūdā′ñag̣ᴀni. “Tā′wa-i at gua dī ʟꜝ ʟx̣ît-łiña. Ga-i ʟ̣ū ʟꜝa′hao nᴀñ gīda′s ła qagᴀ′ndā-łî′ña.” Giê′nhao ga qꜝᴀl łg̣ałdᴀ′mdīlas l’ gūdā′ñag̣ᴀn g̣ᴀ′nstᴀ lā′g̣a sā′wag̣ᴀn. “Ha′osi tā′wa-i lᴀ dalᴀ′ñ ʟx̣î′tsi ʟ̣ū′hao nᴀñ gīda′s lᴀ qag̣ᴀ′ndałiñañ l’ sū′ga.” Djī′îña gut l’ sg̣ā′gas kꜝiä′łhao hᴀn l’ gūdā′ñag̣ᴀn. Kꜝiä′łhao la g̣a ʟꜝ qō′yadai′yāg̣ᴀni. Wᴀkꜝiä′łhao g̣e′istᴀ xagwa′-i at sg̣ana′-i kꜝiā′ga-ūłgīgañāg̣ani. G̣al qoan hao gu lᴀ īdja′ñ wᴀnsū′gᴀñ. Qa′odihao hᴀn xᴀn lᴀ gi tā′wa-i ʟꜝ îsdai′yag̣ᴀni. Hai asga′-i ʟ̣ū′hao î′sîñ l’ sg̣ag̣ā′gas giên qꜝaga′-i lā′g̣a lᴀ dᴀñkꜝūstᴀsg̣oā′ñañāg̣ani. A′hao nᴀñ gīdā′gas qagā′ñañ wᴀnsū′ga.

Dag̣ala′-ig̣a hao sîłgiā′ñ lᴀ ʟꜝ qa-isʟai′yag̣ᴀn. ʟū yū′ᴀn ʟꜝ gīłᴀgai′yag̣ᴀn. Gañā′xᴀn tci′sgwa-i wᴀ gug̣ei ʟꜝ ʟg̣aʟ̣x̣idā′g̣ani gā′yîña-i dᴀ′ñat xᴀn ᴀ. Tā′wa-i ê′sîñ l’ tā′-idies g̣e′ixᴀn la sqōtxagiā′ñag̣ani. Hao sîłgiā′ñ lᴀ dᴀ′ñat ʟūqā′-idañ wᴀnsū′ga. Ḷū′hao giê′stᴀ lᴀ ʟꜝ ʟ̣x̣ida′s gu g̣ā′lx̣ua lᴀ dᴀ′ñat ʟꜝ îsg̣ā′wañ wᴀnsū′ga. Tcꜝî′sgwa-i ʟꜝ ʟ′g̣atꜝᴀłsi at gā′yîña-i ʟꜝ ī′tꜝᴀłsi.

Dag̣ala′-ig̣a sîñgaʟ̣a′nasi giên tā′wa-i ʟgu gī′na lᴀ gī′djîgîtʟdjawas gᴀm gut qꜝałgag̣ā′ñañ wᴀnsū′ga. Hao ʟ xā′gu tā′wa-i ʟꜝ sqā′tg̣aʟāgā′ñag̣ᴀn. Qꜝā′da tcꜝî′sgu ʟꜝ ītꜝā′łas ñalga-ᴀ′nda sg̣u′nxᴀn gu łgī′djîawañ wᴀnsū′ga. Gā′yîña-i î′sîñ łqeā′ma qā′dji ga xao g̣ei stᴀ′mgīlañ sg̣u′nxᴀn īdjā′g̣ᴀn. ʟūwa′-i ê′sîñ skᴀnskwᴀn yū′⁺ᴀn gu łgī′g̣ōdaiyag̣ᴀni.

Hao ʟan l’ g̣e′ida.

STORY OF THE FOOD-GIVING-TOWN PEOPLE

[Told by Edward of the Food-giving-town people]

The town of Sqē′na [71] was in existence. And Supernatural-woman-in-whom-is-thunder [72] came to be settled [there], [along with] the Middle-town people, [73] Sand-town people, [74] Point-town people, [75] Rear-town people, [76] Witch people, [77] Food-giving-town people, Mud-town people. [78]

After the town had stood there for some time some boys split pieces of cedar with their teeth, put the ends into the fire, and made them hard and sharp. They then fastened small stones to the ends, and went from house to house, trying to shoot the dogfish roe through holes in the corners of the houses by means of bows. They burst them in this way and then laughed.

After they had shot for a while they burst the skins full of dogfish roe belonging to the mother of the town chief. Then trouble arose, and the people fought each other with arrows and war spears.

Now, after they had fought for a while they went away on their canoes. The Middle-town people went; the Point-town people went; the Rear-town people went; the Witch people went; and only the Food-giving-town people remained in the place. After they had lived there for a while they, too, moved off to Lanai′ya. [79]

They continued to live there. They liked the place. And the Witch people came to have a town, Falling-forward town, on the other side of them. They were good friends to each other.

After they had lived a while at Lanai′ya the wife of a man of the Food-giving-town people became sick. When she fell sick she suffered all night. And she directed her husband as follows: “When I die, have them put four dogfish on top of me, because I used to like them as food. Do not put ropes around me. I am afraid to have ropes put around me.”

And, after she had suffered for four nights, she died at nightfall. Then they had his wife sit up. When two nights were passed they put her into the box. Her husband put his head into the fire [for grief] and some others pulled him out. He then put four dogfish into her box, and did not put a rope around it. After many nights had passed he went to see his wife. There were large maggots in the box, and he wept, at the same time striking his head against the box.

One morning, after he had wept for some time, the fire was out, and he sent one of his slaves to the town of Falling-forward for live coals. He then entered the town chief’s house [and discovered] that his master’s wife, who was supposed to be dead, had married there. She and the town chief’s son were in love with each other.

He then thought that his eyes deceived him, and he looked toward her again. After that he took the live coals and went in to his master. He did not speak plainly [being a foreigner]. And he said: “Stop your crying. She has married on the other side.” But his master whipped him.

He then went thither again. He saw that they were still playing with each other. And, when he again reported it to his master, he whipped him again. After this had happened four times [his master] came to believe what he said. He then related to his master all he had seen.

Now he (his master) went thither. He looked in. His wife, he saw, had in truth married some one there. They were playing with each other. They were laughing at each other.

He then went away. After he had kept watch for a while that evening he went over. He hid himself inside behind a post. And after they had sat up for a while they went to bed. When the people in the house snored he went to [the place where his wife and her lover were]. They were talking together. And, when they were asleep, he went away.

Very early in the morning he was gone. He was away. He was away. He was away. Some time after dark he came home. He felt happy. He looked at the box. Only dogfish were in it.

Next morning he was gone early. He broke knots into pieces. He scraped, greased, and polished them. That was why he was away. He then brought them home. He did not let any one see. He alone knew about it. He ceased to cry. He sat about happy.

And in the evening he went over and hid himself in the house. Then all fell asleep. He went to the place where they were sleeping. When, after talking for a while, they slept he stretched his hand to the rectum of the man and drove a knot sliver into it. The man did not move. And he did the same thing to the woman. She, however, moved and muttered. He then went away.

When day broke there was a noise of wailing in the town of Falling-forward. They said that the chief’s son and his wife lay dead in the morning. But he felt happy. He at once washed his head in urine, oiled it, and put on Haida paint. The woman’s love made her sick, and as soon as her husband put her into the box she went to the one with whom she was in love.

After the town had continued there for some time a certain person left it and went up the inlet. After he had traveled for a while he came to a narrow creek running amid water grasses. [80] His name was Ḷ′xakuns.