Chapter XXIV: Part 24

ucỵaˊ ᴀtc xā iqǃaỵanūˊk. Wâseˊʟ
look just like for that I hate to have you talk to me. Why

ł ke citīˊni yeqǃ sǃîˊqǃe yᴀx ʟǃēˊwu
not seeing anything at all into dish like sand

gîłax̣ᴀˊntc Ckᴀx ke djîtīˊnî ỵeqǃ
you always pick up for yourself not seeing into

tcᴀ gux ỵîk ỵᴀˊdî?
you big slave’s son?

Little Raven, I hate what you keep saying, because you are a slave’s son and can see nothing. I hate to have you talk to me because you have spots all over your face like a big sea cucumber (?) and look like a slave. Don’t you know that, because you can not see anything, you big slave’s son, you keep picking up sand instead of dipping into the dish?

(52) Composed about a certain man by Āndeyēˊk, one of the ʟǃenēˊdî.

Tsǃu Jamestowntc iyāˊwadji ʟǃenēˊdî ỵᴀˊtqǃî. Tsǃu
Also the Jamestown had punished you ʟǃenēˊdî’s children. Also

naˊiłaʟǃīt dê ỵīqǃᴀłaiyēˊłî. ᴀtc
you put away (imp.) your lying. That is how

ke ỵaiˊłaʟ̣ᴀkqǃu. ᴀxtuwâˊsîgu yāGold creek xᴀt
you get the best of people. I always like this Gold creek me

yaˊỵag̣axeˊ. Tsǃu ᴀt cnᴀx̣ᴀłtīˊtc
to have you pity in. Also I always feel very happy when

yāGold creek xᴀt yaỵag̣āˊxe Kîksᴀˊdî ỵᴀˊtqǃî.
this Gold creek me you pity in Kîksᴀˊdî’s children.

The Jamestown[185], has punished you already, ʟenēˊdî’s children. Put away all of your lying. That is how you get the best of people.

I always like to have you pity me in this Gold creek. I always feel very happy when you pity me in this Gold creek, Kîksᴀˊdî’s children.

FOOTNOTES:

[185] A former revenue cutter, which probably carried away the man against whom this was composed and held him in confinement for a time.

(53) Composed by one of the Box-house people called Sāxaˊ, about another man, Among-the-brant (Qênxoˊ), one of the Kîksᴀˊdî. It was sung at feasts and in making peace.

Ye wusgīˊt yadîyēˊł tcǃa g̣ōtc
So always does this Raven this very Wolf phratry

qǃasēˊgu āwacāˊt. Yādiyēˊł de ān
the lives of this takes away. This Raven now with it

cỵīkᴀˊt wudîqêˊn. ᴀcīˊx g̣axōˊx g̣ōtc
upon the branch has flown. From him is asking Wolf phratry

ỵᴀqaỵîˊ. Tsǃu duỵaqaˊ yēx ᴀsîˊ ᴀnadjiˊ
words. Also he was saying like it was he thought it was

doxōnîˊ ỵᴀqaỵîˊ. Tsǃu ᴀdjiyeˊt kᴀndᴀnᴀˊttc.
his friend’s words. Also to him it always shakes.

This is the way this Raven always takes the lives of the Wolf phratry. This Raven has already flown up on the branch with the words of the Wolf phratry for which the Wolf phratry is asking him.

He thought that it was his friend’s words that the Raven was doing this with. That always shakes him (i. e., it was really the words of the Wolf phratry).

(54) Reply of Among-the-brant (Qênxoˊ) to Sāxaˊ.

Qoˊxde gāˊwu tîn wucuxdiỵaˊ
On the way back drum with I compare myself to make peace

îtūwuˊ. Deqǃēˊt cwudîtᴀˊn yēł āˊnî kᴀqǃ.
your mind. Now they are beating it Raven’s town in.

I compare myself to a drum beaten to make peace on the way back. They are beating it already in the Ravenˊs town.

(55) Composed by Dead-slave (Gux-nawuˊ) about a woman named Poor-orphan (Kâhântîˊkǃî), who was a very poor girl, but who, when she grew up, became the richest woman in Wrangell.

Qāˊtcxᴀn-ākǃᵘ ux axłacūˊg̣o cātkǃ
Human-hip (Wrangell) lake in when I used to make fun of girl

yᴀˊtskǃox ỵîsatīˊqǃ. Gutx nao sa îkaˊołîcu.
little you were very small. Where whisky ? did you get.

ʟeł îkudēˊqǃ.
Never you get ashamed.

I used to make fun of this poor little girl at Wrangell when she was very small.

Where did you get the whisky [that makes you feel so high]? You are never ashamed.

(56) Composed by Kāłgīˊs, a man of the Sitka Kāˊgwᴀntān, about one of the Nanỵaāˊỵî named Cugâˊn, before the victory of the Sitka people over those of Wrangell.

Tcuc ỵaˊodawūʟ ᴀsîˊ niỵᴀtiˊ tcǃᴀ ᴀtsūˊx îˊwana,
May be too fast it is you are right along hurrying you die,

Nanỵaāˊỵî ỵᴀˊtqǃî. Tcǃa qā g̣ōdjîˊ
Nanỵaāˊỵî’s children. Still Wolf phratry

gâˊsǃᴀs g̣adustīˊntc.
you ought to have seen first.

You are hurrying to death too fast, Nanỵaāˊỵî’s children. You ought to have seen your Wolf phratry first.

(57) Composed by Kakayēˊk, a Kāˊgwᴀntān, about his brother’s wife. His name probably refers to the wolf making a noise that can be heard a long distance off. The woman is represented as if speaking, and anticipating being sent away by the whites for drunkenness.

De ᴀgwâytāˊge îg̣odjîˊ ỵᴀstīˊỵî naotc
As if he were beginning your Wolf phratry is whisky

kaˊowułcu. Āyaˊ îsitîˊ Tcūkᴀneˊdî
were drunk on. This is what you are like Grass-people’s

ỵᴀˊtqǃî.
children.

Yādjînahēˊn aỵaỵīdêˊ xᴀt yênaig̣āˊx Kāˊgwᴀntān
I am sent away just before it me have pity on, Kāˊgwᴀntān’s

ỵᴀˊtqǃî.
children.

It is just as if I were beginning to get drunk. This is what you are like, Grass-people’s children.

Have pity on me before I am sent away from here, Kāˊgwᴀntān’s children.

(58) Composed by the woman referred to above, in reply. Her name was Toxaocîˊ, and she belonged to the Tǃᴀˊqǃdentān.

De tułᴀtsīˊn kᴀtỵaˊ ayᴀˊx qǃaỵīqaˊ Kāˊgwᴀntān
It is a very hard thing like it you are saying Kāˊgwᴀntān’s

ỵᴀˊtqǃî. ᴀxtuwuˊ ʟᴀx ỵᴀnīˊkᵘ. Wuctūˊx nao ye
children. My mind very is sick. One after another whisky thus

xᴀt wusîˊnî. ᴀtc xᴀt
me has been given to. This is why me

yêˊnayîg̣āx Kāˊgwᴀntān ỵᴀˊtqǃî.
you should pity (mourn for) Kāˊgwᴀntān’s children.

What you are saying about me is very hard, Kāˊgwᴀntān’s children. I am very sad.

You (i. e., the man accusing her) have given me one drink of whisky after another. So you ought to have pity on me, Kāˊgwᴀntān’s children.

(59) Composed by a shaman of the Kāˊgwᴀntān named Kǃᴀgᴀˊnkǃ.

Tcǃᴀ nao kᴀx ᴀsiyāˊgê xᴀt ỵaˊỵīg̣āxēn. Daˊỵidᴀt
Just whisky for it is [that] me you pity. Why not now

tsǃu xᴀt yêˊnaỵîg̣āx Dēˊcitān ỵᴀˊtqǃî?
also me you pity (or love) Dēˊcitān’s children?

It is only on account of whisky that you pity me. Why don’t you also love me, Dēˊcitān’s children?

(60) Composed by Little Raven (Yēłkǃ), one of the Prince of Wales Island people (Tāˊnta qoan) about Sēxdagwēˊtǃ of the ʟǃenēˊdî, who had previously gotten the best of him (see song 50). He speaks sarcastically.

Yên duwaxēˊtc ceyādiYēłkǃ.
There they have already knocked him down this Little Raven.

Tcuc kᴀnʟ̣îdēˊqǃ ceyādiYēˊłkǃ.
Already he is ashamed this Little Raven.

They have already knocked down this Little Raven. This Little Raven is already ashamed.

(61) Composed by Under-a-blanket (Kāguntūˊkǃ) of the Wᴀtāneˊdî, part of the Kîksᴀˊdî, about the son of a ʟǃūkǃnᴀxᴀˊdî named Yēsguˊqtc, whose brother had been killed in compensation for the killing of her brother.

ᴀxtuwūˊ tîn wūtc udiỵaˊ ʟǃūkǃnᴀxᴀˊdî ỵᴀˊtqǃî.
My mind with his is just the same ʟǃūkǃnᴀxᴀˊdî’s children.

ᴀtc ᴀxtuwūˊtc ke nᴀsxᴀˊn. Dāsᴀˊkᵘcî āg̣aˊ
So I am beginning to love him. I wonder what for it

ᴀnxᴀłg̣êˊntc qē xᴀt g̣ᴀˊsgîdîn. Ỵāˊqǃgwa
I always look I wake up in the morning. There might be a time

ᴀxhuˊnxo-hᴀs qâkxᴀsîtīˊn.
my brothers I might see.

His mind is just like mine, ʟǃūkǃnᴀxᴀˊdî’s children. So that I am beginning to love him.

I wonder what I always look for when I wake up in the morning. Sometime I might see my brothers.

(62) Composed by Man-that-is-not-all-right (Qa-uctêˊ) about Princess Thom (Gadjîˊnt), because when she was very young all sorts of young men went to her house, filling it as if it were a saloon. Princess Thom was the own sister of Qǃāˊdustin. (See p. 347.)

Kᴀt-hīˊỵî nao-dakᴀ-hîˊtîỵî ᴀt qa cux̣īˊx̣tc
Even from whisky house (saloon) people get away

îłîkūˊdzî ᴀˊsî yᴀdîyēˊł.
but not from you it is this Raven.

Even from a saloon people get away, but not from you, Raven woman.

(63) Composed by a man named Kātdᴀˊ (Around-a-flat-basket, or Around-a-woven-oil-presser), whose wife was taken away from him by her people, who would not let her return.

Tcǃᴀ nūo datūwuˊ yᴀx ł xā ustēˊx, Toqỵeˊdî
Just whisky desire for like never I sleep, Toqỵeˊdî’s

ỵᴀˊtqǃî.
children.

Like one who desires whisky, I never sleep, Toqỵeˊdî’s children.

(64) Composed by Among-the-brant (Qênxoˊ)[186] of the Kîksᴀˊdî, about Sāxaˊ, when his wife had been taken from him, and he felt very sad. The last words are said to be in Tsimshian.

Xāqǃ łidzīˊ ỵaᴀxtuwuˊ. Wudjkēˊt xoyāˊîtc
To me is very hard this my mind. Around I were carrying

yāt ᴀxtuwuˊ. Hayuˊ wᴀłg̣āˊk cîndaˊ?
to this my mind. What is the matter with you? [Tsimshian words].

My own mind is very hard to me. It is just as if I were carrying my mind around.

What is the matter with you?

FOOTNOTES:

[186] This name probably owes its origin to the circumstances recounted in story 24.

(65) Composed by Sāxaˊ on the same subject as the song next preceding. A man named Kǃułtǃeˊ-īc, belonging to the Chilkat Kāˊgwᴀntān, ran away with Sāxaˊ’s wife, but the latter was afterward killed by Kǃułtǃeˊ-īc’s first wife whom he had abandoned.

Dēsgwᴀˊtc gî g̣êsîtīˊn ke ỵᴀgᴀdîdaˊ
Already you have seen up going to the spirit world

yᴀˊdiyēł. ᴀcdayīˊn āyᴀˊx uwaguˊt doqōdjîˊ.
this Raven. To see her out to her has come her Wolf [phratry].

Nᴀˊna ỵîs aositīˊn dog̣odjîˊ.
Death for she has seen her Wolf [phratry].

You have already seen this Raven going up to the ghost country.

Her Wolf phratry has come out to see her. She has seen her Wolf phratry for death.

(66) A man named Nūˊsǃnî composed this song and immediately afterward stabbed several of his friends.

Yēˊkîtckᴀcax̣wēˊqǃ-yēˊgîtc nᴀdatcūˊn
Yēˊkîtckᴀcax̣wēˊqǃ spirit he was dreaming of

yūˊỵa-kuʟ̣înuˊtsk.
always smiling around.

He was dreaming of Yēˊkîtckᴀcax̣wēˊqǃ spirit always smiling around.

(67) Song said to have been sung by Wrangell Indians on the way to Sitka when they felt sure that they were going to be killed.

Ctᴀqǃhīˊn ỵîx yēˊnᴀłx̣āc dutūˊwu yaˊdîyēł
Stikine down from floating his feelings this Raven

Tī-hît-tāˊnî ỵᴀˊtqǃî dutuwuˊdî.
Bark-house people’s children his feelings [are toward].

Qāqǃᴀsēˊgu dākᴀcuˊ ᴀt uwayaˊ da yututᴀˊnk,
About their lives they do that it is like about thinking,

Tī hît tān ỵᴀˊtqǃî.
Bark-house people’s children.

Floating down from the Stikine, the feelings of this Raven are toward the Bark-house people’s children (i. e., he worries about his family).

He thinks about the lives of the Bark-house people’s children.

(68) Dorsal-fin-of-killer-whale-seen (Guc-dutīˊn), one of the Nanỵaāˊỵî, almost died when on the way to Victoria, and composed this song about his old friends.

Yēł ānîˊ ᴀˊkya ᴀdadêˊ xag̣āˊx. ᴀxłīˊłkǃᵘ-hᴀs
Raven’s town that [not] about I am crying. My grandfather’s

ānîˊ ayaˊ ᴀdadêˊ xᴀg̣āˊx.
town that about it I am crying.

Icāˊn Gucdutīˊn Wᴀktâˊnî qînqǃ
Poor Dorsal-fin-of-killer-whale-seen Victoria before he gets to

gog̣anaˊ.
he will die.

It is not Raven’s town I am crying about. It is my own grandfather’s town I am crying about.

Poor Dorsal-fin-of-killer-whale-seen will die before he reaches Victoria.

(69) Although this song is very much older, the words were put in at the time the people of Sitka killed those of Wrangell. Just before they started singing, everyone had to raise his paddle and cheer on account of the scalps. A Nanỵaāˊỵî killed at that time was named Łtcǃūqǃ.

Tsǃu qǃwᴀn na-uˊ wet Ctᴀqǃhīˊn.
Again (imp.) you live at it the Stikine.

Will you live at the Stikine any more?

(70) This is sung by all the Kāˊgwᴀntān when a person’s body is being burned, the first part during the burning itself and the second part while the women are dancing around the fire, wearing ear pendants. The first part is called Nodding-of-heads-to-and-fro (Kītcdacīỵîˊ), and the only words used are Tînnaˊ sūwuˊ, “There are lots of coppers,” repeated again and again.

[Second part] ᴀt ācuwaguˊt
To it he has been led

kiwâˊʟēn yᴀˊdᴀ ᴀxqēˊłkǃ.
up to a place where people are killed my nephew.

[Third part] De ᴀcyaỵīˊqǃ hît yên aołiyᴀˊx
Already for him house there have made

dukāˊk-hᴀs.
his uncles.

My nephew has been led up to a place where people [go who have been] killed.[187]

His uncles have already made a house for him there.

FOOTNOTES:

[187] A special sky realm for those who have died by violence.

(71) A man had all of his friends destroyed by a bear, and was the only one left in the fort they were then occupying. There he composed this song. The last words are used because he was going to succeed his uncle.

Iwuxłîdjāˊq ᴀxkāˊk ixōˊnî anỵêˊtīt
I compare you, my uncle, your friends to high caste

ixłîdjᴀˊqᵘ. ᴀxyᴀˊx wuniˊỵî qa cîˊłīngît-āˊnî tūt
I compare you. Like me is like a man this world in

wusg̣axēˊn. Ag̣agucîˊ duāˊn itīˊdî sǃīt
is crying about. At that time his town to have taken out from

wudułwuˊsǃīn.
asked to have.

I compare you, my uncle, to your high-caste friends. A man in the same state as myself is now wandering about this world, crying. At that time a man such as that asked to have the things taken out from his place.

(72) Composed by a Chilkat man named Kaoguˊ on the instant when he was asked to compose a song about a certain man’s mother who had just died.

ʟǃēˊwu kǃēˊnᴀx yên aỵacāˊt duyēˊłi
Sandy beach over on there has taken over his Raven

weditcāˊkǃ. G̣āx ᴀˊsgîde qōt ᴀsihaˊ, Kāˊgwᴀntān
the Eagle. To make anyone cry enough It is, Kāˊgwᴀntān’s

ỵᴀˊtqǃî. Yēłtc qoˊa dutūˊtx qonᴀshēˊtc.
children. Raven, however, to her always comes to amuse.

This Eagle has taken his Raven over to a good sandy beach. It is enough to make one cry, Kîksᴀˊdî’s children. A Raven, however, always comes to amuse her.

(73) Composed by Other-water (G̣onahīˊn) over a dead man.

Haˊde ᴀt cug̣ᴀˊsî ᴀxtūˊt ᴀsixaˊ
Here a great joy of laughing to me has brought

ᴀxkīˊkǃ. Udēˊ yu-ᴀguˊtqǃūc
my younger brother. Thither if I had known the way they go

g̣onayaˊ adeˊ ᴀn g̣agūˊt duyᴀˊx.
starting thither to him I would go as he [went].

My younger brother has brought me a great joy of laughter.

If I knew the way they go, I would go right to him.

(74) Composed by Joined-together (Wūct-wudūtsuˊ) when all of his friends went down the rapids at G̣onaxōˊ and were drowned.

Āntǃîkānᴀˊx qogoˊxdîhān tsǃu yāˊtg̣ānỵkîkᴀỵīˊqǃ ᴀt
In front of the will stand up again in the bay there

qoxatîˊsǃnutc yūˊantǃekᴀ.
I always look expecting to see them.

Gāxᵘ koxâˊnîx qǃᴀˊna kowułg̣adīˊn ayᴀˊx xᴀt tunᴀstīˊtc
To the people the Duck tribe saved like it I always compare

ᴀxkīˊkǃ-hᴀs. Haỵīˊqǃ cēˊgîs tcǃaˊya wucxēnīn
my brothers. Down under the earth. right they went

anỵᴀˊtqǃî yᴀx.
the high-caste people like.

I always look expectantly to see some one stand up in front of the town and in the bay.

I always compare my brothers to the people the Duck tribe saved. They went right down under the earth like those high-caste people.

(75) Composed by Here-is-a-feather (Tǃaoyāˊtǃ), one of the Kāˊgwᴀntān, when his brother died. It is used as a mourning and dancing song.

Î-ᴀt-kǃahīˊnî tîn xāt ỵidacîˊ Kāˊgwᴀntān
Your believing things with me your help. Kāˊgwᴀntān’s

ỵᴀˊtqǃî. Deyîˊn dᴀtāˊn xān wudjîxēˊn
children. It is as if with me were turning over

ᴀxłīˊłkǃᵘ-hᴀs hîˊtî. Dāˊg̣o qātc sᴀ xᴀt gᴀx sînēˊx?
my grandfathers’ house. Where person [is] ? me will save?

Help me with your believing, Kāˊgwᴀntān’s children.

It is as if my grandfathers’ house were turning over with me. Where is the person that will save me?

(76) Composed by Man-for-himself (Stuwᴀ-qaˊ), one of the Kāˊgwᴀntān, about his wife, who was from Kake. It was originally composed in Haida, and the Haida words are said to be the following:

Łᴀqīwêˊ gīcîndêˊ hêˊłgugê.

The Tlingit equivalent is given at greater length, as follows:

ʟᴀx ᴀxtēˊqǃtc îsêxᴀˊn Tsagueˊdî ỵᴀˊtqǃî. Tcāˊtcǃᴀ
Very my heart I love you from Tsagueˊdî’s children. Only

iīˊn tsa xᴀt goqwᴀnaˊ.
with you indeed I will die.

I love you from my heart, Tsagueˊdî’s children. You are the only one I will die with.

(77) Composed by Pressing-down (Kᴀstǃāˊk), one of the Tcūˊkᴀn-ca (Tcūkᴀneˊdî women). Her brothers were drowned and their bodies were not recovered.

Iqǃaỵîˊ xᴀt ỵawaʟ̣āˊk Kāˊgwᴀntān ỵᴀˊtqǃî. Da icāˊn
Your point me has beaten, Kāˊgwᴀntān’s children. But pity

xᴀt ye nāˊỵîg̣āx. Dasᴀˊkᵘcî āg̣aˊ ᴀnxᴀłg̣êˊntc
me this you have on. I wonder what for it I always look after

qē xᴀt ᴀsgīˊt. Yāqǃ gâ
when I wake up in the morning. There might be a time when

ᴀxīˊkǃ-hᴀs qâkᴀsîtīˊn.
my brothers I would see.

Your point[188] has beaten me, Kāˊgwᴀntān’s children. But take pity on me.

I wonder what I always look after when I wake up in the morning. Sometime I might see my brothers.

FOOTNOTES:

[188] Probably where they were drowned.

(78) Composed by Kāqātucūˊtc of the Kāˊgwᴀntān when his father and his uncle died.

Djîłqāˊt hīn ỵîx ỵᴀkᵘgwasāˊx
Chilkat river down through will come down

îkᴀnēˊk ᴀxkāˊk. Nādadᴀˊx
your sickness (sound of your death) my uncle. From the nations

g̣ᴀdjîxāˊn nādāgawuˊ ᴀxʟāˊ.
has fallen down the nation’s drum, my mother.

Nātūˊtx ke ỵitāˊn ᴀtūˊdenᴀx duᴀˊxtc
From among the nations up you take from among them can be heard

ᴀxʟāˊ.
my mother.

The noise of your death, my uncle, will come down through Chilkat river.

The nation’s drum has fallen down, my mother. Take the drum out from among the nations so that they can hear my mother.

(79) Composed by a Nanỵaāˊỵî named Kakᴀsguxoˊ, about Kᴀckǃᴀˊʟkǃ and Łqǃayāˊkǃ, referring to the time when they strove to cross the Stikine and were turned to stone. This is a mourning song, therefore a long cane is used when it is sung.

ᴀcīˊn gua yên yułītîˊtk dînaỵîˊ ỵaguˊ.
With him goes there (ashore) drifting the nation’s canoe.

ᴀxkāˊk deỵe kᴀndawᴀˊʟǃ. Uqǃ
My uncle already is breaking up (= is dead). Him here

ᴀnᴀˊxłix̣ātc. Ctᴀqǃhīˊn kānᴀˊx dageˊ wukânîˊn
I do not expect any more. Stikine across out waded

Kᴀckǃᴀˊʟkǃ-hᴀs. Duʟ̣āˊkǃtc ut
Kᴀckǃᴀˊʟkǃ and his brothers. His sister at him (or them)

aoʟ̣îg̣êˊn. Tcǃuʟeˊ ᴀqǃ tēx wusiteˊ.
looked. Then at it become stone they were.

The nation’s canoe is drifting ashore with him. My uncle is already dead. I do not expect him any more.

Kᴀckǃᴀˊʟkǃ and his brothers waded out across the Stikine. Their sister looked at them. Then they turned into stone.[189]

FOOTNOTES:

[189] See story 31, p. 106.

(80) Composed by Man-who-obeys (Qǃayᴀˊx qosteˊ) of the Kāˊgwᴀntān about his son who was drowned coming down Chilkat river.

Tca tcūc kogᴀsgāˊx diyēł-ānîˊ kadᴀˊx
Already will go away crying this Raven town from on

dig̣ōˊtc. Waeˊtc ᴀgî ᴀcukᴀˊ ỵiłiyᴀˊx
this Wolf (phratry). You ? the future you made

yᴀg̣odjîˊ diyēˊł?
this Wolf phratry this Raven (or you)?

This Wolf phratry will go away crying from the Raven town.

Do you think you made the future for this Wolf phratry, you Raven?

(81) Composed by one of the Kāˊgwᴀntān named Cgwᴀtc, about an uncle who had died.

ᴀt ᴀˊsîs tuˊnᴀxdataˊntc yałīˊngît-ānîˊ, gūsuˊ gucêˊ łᴀqǃ
I always think about myself this world, but when not

ye ᴀt qōnukᵘỵaˊ. Gudēˊsa uˊnxadjītc ᴀxkāˊk.
thus things they do (= die). Where is I do not know my uncle.

Hāˊdᴀ yēk tatūˊgu ỵītgâˊ yēktc ỵaxēˊtc
Around this world spirits cave down into spirits threw

ᴀxkāˊk.
my uncle.

I always think within myself that there is no place where people do not die.

I do not know where my uncle is. Probably the spirits threw down my uncle into the spirits’ cave around this world.

(82) Mourning song composed by Sᴀkwēˊtǃ, a woman of the ʟǃenēˊdî (ʟǃenēˊdî-ca), about her brother who was drowned.

Sānaxēˊttc gu ᴀdāˊx qoyaˊołîdjᴀg̣ê qā yᴀx
South wind from it (through it) were killed people like

xᴀt gugwatiˊ.
I am.

I am like the people who were killed by the south wind.

(83) Mourning song composed by Sᴀkwēˊtǃ about her drowned brother.

Yisʟᴀˊgucê ug̣āˊ ᴀt wusuwuˊ cāwᴀˊt yᴀx
I wish I were for her [with things] helped woman like

uc xᴀt īˊwatî Tᴀxgwᴀˊstc. Ug̣āˊ wusūˊwu cāˊwᴀt yᴀx
I wish I were Tᴀxgwᴀˊs For her helped woman like

xᴀt nᴀg̣ateˊ ᴀxkāˊk duhîˊtî āˊg̣axsᴀx̣īˊx̣.
I were my uncle’s house I might rebuild.

Aỵīˊqǃgua ỵāwaguˊt g̣ᴀgāˊn deỵīˊ. ᴀtcgâˊ ł yᴀx
Perhaps into it he went sun’s trail. So that not like

wūˊnxᴀda ᴀxīˊkǃ.
I can ever see my brother.

I wish I were like that woman who was helped by Tᴀxgwᴀˊs. If I were like the woman that he helped, I should rebuild my uncle’s house.

Perhaps my brother went into the sun’s trail so that I can never see him again.

(84) Tǃaoyāˊdînīk, chief of the Kāˊgwᴀntān, dreamed this song about the wolf post:

Îtdeˊ tcuc saqᴀˊdîha ᴀxkāˊk-hᴀs. Kīāˊg̣ᴀgāˊn hîˊtiqǃ nēł
I will put back my uncles. The sun-world’s houses into

ūqâgūˊt.
I will go.

I will put back my uncles. I will go into the sun-world’s houses.

(85) A song without words, sung by spirits when food is sent to them through the fire.

(86) Composed since the missionaries came, by a man named Deer-woman (Cawᴀˊt-qōwakāˊn), at a time when the people were hunting sea otter.

Kī anqāˊwo dā qǃᴀnᴀˊckîde yu-xᴀt-yênᴀskaˊ ᴀxāˊnî
Thou Almighty God pity wilt thou have on me my town

qākᴀˊsatīn.
so I can see.

Almighty God, have pity on me so that I can reach my town.

(87) A peace song composed by a Chilkat man named Kîˊngu (perhaps Qêˊnxo) after there had been war between his people and the Wuckitāˊn, and the latter were coming up there to a peace feast.

Uxkēˊ ỵᴀnaqēˊncî ye ỵᴀtîˊ Wuckitāˊn ỵᴀˊtqǃî?
Why do you talk so thus it is Wuckitāˊn’s children?

Djîłqāˊt ỵek g̣êsatīˊn. Łīngîˊtc agîˊ ye usîˊni
Chilkat to you are going to see. Indians ? thus can make

Wuckitāˊn ỵᴀˊtqǃî. Tcǃᴀ ʟᴀkᵘx aqǃᴀłîtsīˊn.
Wuckitāˊn’s children. From far back they are valued.

Why do you talk so, Wuckitāˊn’s children? You are going to see Chilkat. A person can not make anyone like Wuckitāˊn’s children. They have been valued from long ago.

(88) This is sung when peace is being made after a great war. With a change in the name of the clan mentioned it could be used by anyone.

Iwunaˊ qǃuc Kāˊgwᴀntān ỵᴀˊtqǃî ikādēˊ
If you had died Kāˊgwᴀntān’s children for you

cᴀˊnkᴀłx̣ᴀc. Waîˊx sa xᴀˊnisᴀ ikadêˊ
I would have cut my hair. So much I love you for you

ỵᴀnkᴀdatǃūˊtcǃt, Kāˊgwᴀntān ỵêˊtqǃî.
I would have blackened my face, Kāˊgwᴀntān’s children.

If you had died, Kāˊgwᴀntān’s children, I would have cut off my hair for you. I love you so much that I would have blackened my face for you, Kāˊgwᴀntān’s children.

(89) The singer of this is a Hummingbird Deer (Dᴀwᴀˊtgîya qōˊwakān), so called because he performs like a hummingbird. Just before he started this song, the persons who had charge of him turned around four times with him in the direction the sun takes.

[Words recited] ᴀxsǃāˊtqǃeỵên, ᴀxdakēˊtqǃî.
My masters, my outside box.

Qǃaỵᴀˊxa. Danaeteˊ
I am going to speak like. Started (or joined in with me)

ᴀxsǃāˊtqǃiỵên.
my masters.

[Words sung] Tsǃa kᴀx̣wâˊᴀsgᴀ anᴀˊq akᵘxᴀgūˊt
Very I am feeling lonely away from I am going

ᴀxkāˊk-hᴀs ānîˊ. ᴀtcīˊ ᴀg̣êˊ xatīˊ ᴀxsǃāˊtqǃîỵên.
my uncles’ town. Singing inside I am, my masters.

Tcuc ctāˊdî dᴀg̣āˊxaỵa xātîˊ.
Crying about myself I am.

My masters, my opposite phratry, I am going to speak thus. My masters joined in with me.

I am feeling very lonely away. I am going to my uncles’ town. I am singing inside, my masters. I am crying about myself.

(90) A deer song supposed to have been used by the land otters when they were making peace and afterward by men also.

[Words spoken] Kūˊcta qoan cāˊwu ayuˊ awacāˊ
Land otter people woman of it was married

Yēł. Ag̣aˊayu nākāˊnīx
Raven. At that time a messenger (when wife’s people feasted)

wusiteˊ Yēł. Qōˊwakāˊnt wuc kaˊodîdjêł
became Raven. As deer started to take each other up

kucta qoaˊnî.
land otter people.

[Words sung] Gāˊwa yāˊtǃᴀ. Qǃexetᴀnūˊqǃu. Gāˊwaỵa
A drum here is. Lobster (?) this is. This drum

kut wułîgaˊwu gāˊwa yātǃ. Tcǃuʟeˊ
is very noisy the drum that is here. Then

awułîtsīˊn Yēłtc. “De cîłîgāˊwu gawayāˊg̣ê.” ʟe
beat it very hard Raven. “Now very noisy is this drum.” Then

ᴀnᴀˊx qōcāˊwatǃēx. Xᴀtc akᴀˊxayu. ᴀttc djiuʟ̣îhaˊ
through it he knocked a hole. It was for this there he got

yūˊgao.
the drum.

Raven married a woman of the land-otter people. At that time Raven became a messenger. The land-otter people began to take one another up as deer.

Here is a drum. This (i. e., the drum) is a big lobster. This drum is very noisy. Then Raven beat it very hard. “This drum is very noisy.” Then he knocked a hole through it. It was to do this to the drum that he came among those people.

(91) This is called a “half song,” and was composed by a man named Sāxaˊ, about a deer.

De ᴀxōˊqǃᵘ nēł ỵagūˊt. Ye ᴀc gux
Now among them into the house he has gone. Thus him will

sanēˊx duyēˊłî.
save his Raven.

He has now gone in among them. His Raven phratry will save him.

(92) Composed by Naotsīˊn when peace was made between the ʟǃūkǃnᴀxᴀˊdî and the Kāˊgwᴀntān.

ʟāk ỵîˊxa yēˊłỵī yaguˊ. Dewēˊdu
Fast pull ahead Raven’s canoe. Not very far from here

ỵᴀkǃēˊỵia Yēł yᴀkᵘdēˊỵî. Ayaỵidêˊ
good place (shelter) for Raven’s canoe. For himself

tūkaˊodînᴀt g̣ōtcỵi anîˊ wustīˊn.
he was very much afraid Wolf’s home to see.

Paddle ahead that Raven’s canoe very fast. A sheltered place for the Raven’s canoe is not very far from here.

He is very much afraid of seeing the Wolf’s home.

(93) Composed by Going-across-the-road (Deg̣āhēˊtǃ), a rich man who was paid to compose it, one time when the Kaˊgwᴀntān and the Wuckitāˊn made peace.

Yēł ỵānᴀqoˊx g̣ōtc ānîˊ kādêˊ. Hāˊdᴀ
Raven is coming [by canoe] Wolf’s town going to. Hurrahǃ

ckedjᴀnaihuˊktc. Wuckitāˊnî ỵᴀˊtqǃî yāguˊ kǃehuˊk.
all shout. Wuckitāˊn’s children canoe shout well for.

Raven is coming by canoe to the Wolf’s town.

All shout “Hurrahǃ” Wuckitāˊn’s children. Shout well for the canoe.

(94) This was composed by a ʟǃūkǃnᴀxᴀˊdî man named Łqenaˊ when he was the only one of his people saved and his enemies wanted to make peace with him. He danced as a deer, singing this song, and at the end of it cut in two the man standing next to him. When used as a deer song in later times, the last words were of course different.

Detcūˊcta kᴀcuˊ tcǃayēˊ nᴀxdzîgīˊt. Tcᴀ xᴀt guceˊ dē
About myself like this I did. Indeed me said to

ł tcūctūˊt ᴀnᴀˊx datīˊ ᴀxtuwūˊ.
not to myself by I would let pass my conscience.

Nānaỵîˊsgucî ᴀxsîtīˊn ducᴀgīˊnîỵa.
Already before his death I saw his ghost.

[Spoken] ᴀtūˊx gwᴀł aosîguˊ Cādᴀsîˊktc āwadjᴀˊq.
Into him as soon as he stabbed Cādᴀsîˊktc he killed.

I did this way regarding myself. I would not let what my conscience said to me, pass.

Before his death I saw his ghost.

At once he stabbed and killed Cādᴀsîˊktc.

(95) A peace song composed by a Kāˊgwᴀntān man of Chilkat named Nāʟǃīˊc.

Îkayadeˊ yūˊcᴀ qkwag̣ēˊqǃ Kāˊgwᴀntān ỵᴀˊtqǃî.
Toward you the head I am going to nod, Kāˊgwᴀntān’s children.

Îłīˊ iỵᴀqāỵîˊ. ʟâˊxayî[190]
Not so your words. Good-by

iỵaqaỵîˊ yādiyēˊł.
with your words you Raven.

I am going to nod my head toward you, Kāˊgwᴀntān’s children.

Don’t talk like that. Good-by with your words, you Raven.

FOOTNOTES:

[190] ʟâˊxayî is the Klahowya of the Chinook jargon.

(96) Composed by one of the Kāˊgwᴀntān named Kêtłcīˊkǃê, and used in making peace and at feasts. When the dancers have reached the door, some one says, “Where is the man?” and they reply, “Up in the woods,” because the man who is to start the song hides himself just before it begins.

Łîł ug̣aˊ qetīˊsǃîk iyēˊłî dig̣ōˊtc.
Never after it you look, you Raven your Wolf [phratry].

Tcǃa ʟēx yêˊnᴀx dāq uwaguˊt yᴀdiyēˊł.
Already from there up it has gone, you Raven.

Do not look after your Wolf phratry any more, you Raven. It has already gone into the woods, you Raven.

(97)[191] Composed by Qāˊuctê, a Kāˊgwᴀntān man, about men who never keep their word—those who talk much after they have been drinking and later do not remember what they have said. The Teˊqoedî are referred to because he married a woman of that family, and they always came to him when they got drunk.

Ag̣ōˊtdê naˊokᴀt tcuc dadêˊ ctuwūˊk danīˊk,
After you have been drinking whisky you better put away talking
of how well you were brought up,

Teˊqoedî ỵᴀˊtqǃî. Ādutūˊqǃsᴀs yē nᴀtīˊtc
Teˊqoedî’s children. In whose mind thus is it

qāˊdᴀ ᴀn g̣adᴀˊqên?
when you are sober?

After you have been drinking you better stop talking about how well you were brought up, Teˊqoedî’s children. What one of you thinks about it when he is sober?

FOOTNOTES:

[191] Songs 97 to 102 were given the writer by his interpreter, Don Cameron. The rest were obtained from a Sitka Indian of the Box-house people named Dekināˊkǃᵘ.

(98) Song composed by a man who had been brought up in court before Judge Tuttle.

Heˊdaho djᴀtc dā îłīˊ îtuwuˊ waᴀˊqwe. Kîksᴀˊdî
About this, Judge, about never your mind disturb. Kîksᴀˊdî’s

ỵᴀˊtqǃî îˊsîte îdjiỵīˊt qǃᴀx dugāˊqǃ.
children you are of you one should be afraid.

Never mind about this, Judge. You are not a child of the Kîksᴀˊdî that people should be afraid of you.

(99) A love song originally obtained from a Tāgish woman.

Dāt sᴀkᵘ sayuˊ Dayeˊ cāk dᴀx îxᴀˊndî xâgudiỵeˊqǃ.
What for was it Dyea far up from to you I have gone to.

Tsǃᴀs ᴀxnᴀˊq yāx igūˊt g̣ōtʟǃᴀˊtkî qādêˊ.
Only from me on something. you went some other [town] to.

Īitīˊt xodzîg̣āˊx.
For you I am crying.

Why have I come to you to Dyea from far inland only to find that you have gone away to another town [on a steamer]? Here I am, crying for you.

(100) A very modern love song.

Djîłdakᴀˊt-ᴀt ʟēxkoˊctu yêx kātīˊỵî my dear boy xᴀt
Everything indifferent to me as if is me

djiwᴀnᴀˊq,
has gone from,

my dear Tommy.

I don’t care about anything since even my dear boy, my dear Tommy, has gone from me.

(101) A love song composed by a dancer named Sīqǃoēˊt, who belonged to the Raven phratry. His sweetheart was away when the 4th of July came.

Wâˊsᴀ kᵘcîs xᴀt qogwatiˊ yadjulaiˊa ỵaqēˊg̣a-ēˊnî.
How I wonder I will be this July morning is coming.

ᴀxāˊt-hᴀs ʟēł qoqâtiˊn ʟᴀx yēˊxa gugēˊkǃ ᴀxtūwuˊ.
My aunts not I can see very a weak about it my thoughts.

I wonder what this coming July morning will be like. My mind is very weak thinking that I shall be unable to see my aunts (i. e., my sweetheart).[192]

FOOTNOTES:

[192] The term translated “aunts” is used generally for those women of the opposite clan with whom it was allowable to marry.

(102) Composed by a man named Raven-skin (Yēł-dūguˊ) when his sweetheart abandoned him.

Yūk doqēˊqǃūc g̣og̣ᴀnaˊ qā g̣odjîˊ
If one had charge of death person (woman) a Wolf

tîn qongᴀnᴀˊ. ʟēx cēł gux sagūˊgîs.
with it would be easy to die. It would be very pleasant.

If one had control of death, it would be very easy to die with a Wolf woman. It would be very pleasant.

(103) A mourning song belonging to the Kāˊgwᴀntān.

Tcǃa hu dūtuwuˊ ᴀcīˊt ūsîteˊ yadeg̣oˊtc.
Right his mind to him was this man of Wolf [people].

Łîł qǃwᴀn ctu yeˊdaqǃēq.
Never (imp.) blame others.

It is his own fault that this Wolf man got into that condition (i. e., died). Do not lay the blame on anybody else.

ABSTRACTS OF MYTHS

MYTHS RECORDED IN ENGLISH AT SITKA

1. RAVEN

Raven was the son of a man named Kit-kaˊositiyi-qā, who gave him strength to make the world. After he had made it he obtained the stars, moon, and daylight from their keeper at the head of Nass by letting himself be swallowed by the keeper’s daughter and be born of her. He obtained fresh water by tricking its owner, Petrel. As he was flying out through the smoke hole, however, Petrel made his smoke-hole spirits catch him and lighted a fire under him, turning him from white to black. Raven scattered the fresh water out of his mouth to make rivers and streams. Because some people who were fishing for eulachon would not take him across a river, he let the sun forth, and they fled into the woods or ocean, becoming such animals as the skins they wore had belonged to. Next Raven stole fat from some boys who were throwing it back and forth. He found a piece of jade bearing some design, stuck it into the ground, and pretended to a spring salmon that the object was calling it names. The salmon came ashore, and Raven killed it. Then he got the birds to procure him skunk cabbage so that they might eat the fish, but instead of feeding them, he sent them away a second time and ate it himself, burying the bones in the ashes. After that the birds dressed and painted themselves up. Raven came to the Bear, and the latter fed him on some of his own flesh, a proceeding which Raven tried to imitate in vain a little later. Then Raven went out fishing with Bear and Cormorant, killed the former by cutting off a piece of flesh, and pulled out Cormorant’s tongue so that he could not tell anybody. Afterward he killed Bear’s wife by inducing her to eat halibut bladders which he had filled with hot stones. He came to some fishermen and stole the bait from their hooks, but was finally hooked in the nose and had to recover his nose disguised as another person. Now he came to some deer with fat hanging out of their nostrils, pretended that it was mucus, and obtained it. He started along by canoe, and all of the animals wanted to accompany him, but he accepted only Deer. Coming to a deep valley, he laid some dried celery stalks across, covered them with moss, and induced Deer to try to walk across. Deer did so and was precipitated to the bottom where he was devoured by Raven. Afterward Raven began mourning for him. Now he met the old woman who controls the tide, and forced her to let the tide fall and rise as it does to-day. At the same time he told Mink to live on sea urchins. Then he went on crying, “My wife, my wife,” and, when he saw some gum on a tree, thought that the tree also was mourning. Coming to Petrel again, he contended with him as to which was the older, but finally Petrel put on his fog-hat so that Raven was unable to find his way out and had to admit Petrel was older than he. He induced Petrel to let his hat “go into the world,” so that when people see fog coming out of an opening in the woods and going right back, they know it will be good weather. He obtained fire with the help of a chicken hawk whose bill was burned off in getting it, and he put the fire into red cedar and some white stones. Coming to the great house containing all fish, he brought it ashore by means of a cane carved to resemble the tentacle of a devilfish, and gave a feast for his dead mother out of part of its contents. The other fish spread throughout the world. He invited the killer whales, pretended that he was going to show them how to stick canes into their necks, and stuck sharp pointed sticks in instead, thus killing all but one. (When Raven and another person were boiling down the grease from these killer whales, he stole all from the other man. Then this man shut him up in a grease box and kicked it off a high cliff, but Raven had induced him to fasten it with a piece of straw instead of rope, and immediately flew out.[193]) He flew inside of a whale, and lived on what it swallowed and its insides. At last he cut out its heart and killed it. After he had floated ashore the people cut a hole through and he flew away. Returning to the same place, he persuaded them that this was a bad portent, so they left the town, and Raven consumed what they had abandoned. Once Raven went to a calm place just outside of Sitka and made many waves by rocking his canoe, since which time it has always been very rough there. Next he set the heron and sea gull to quarreling in order to obtain a herring which the former had swallowed. Having stolen a salmon from some people when they were asleep, they in turn discovered him asleep and wrenched off his gizzard. He went after it, found them using it as a polo ball, and recovered it, but ever since the Raven’s gizzard has been big and dirty. Next he married the daughter of Fog-on-the-salmon, and they put up many salmon eggs and dried salmon. When it became stormy the salmon eggs helped him paddle. Afterward he carried up the dried salmon and dumped the salmon eggs overboard, so that people do not care much for salmon eggs nowadays. He met a man whose club would go out to sea and kill seal of itself, stole this club, and tried to make it do the same thing for him, but it would not, and he broke it in pieces on the rocks. He tried to make a certain place like Nass, but the clams shooting upward drowned his voice and he was unsuccessful. He turned to stone two brothers who had started to cross the Stikine. Coming to the ground-hog people, he tried to make them believe that the spring snowslides had begun so that they would throw their surplus food out of doors, but in vain. He had to wait until spring, when they threw it all out, and he gave a feast for his mother with it. Before this took place, however, he obtained the female genital organs from a certain island and put them in their places. Then he invited everybody in the world to his feast because he wanted to see a dance hat and Chilkat blanket which were owned by the G̣onaqᴀdēˊt. Since then people have liked to attend feasts.

Raven put a woman under the world to attend to the rising and falling of the tides. Once he wanted to go under the ocean, so he had this woman raise the waters, and they went up to the tops of the mountains. They went up slowly, however, so that people had time to load their canoes. The bears which were walking around on the tops of the mountains tried to swim out to them, and those who had dogs were then well protected. Some people walled about the mountain tops and kept their canoes inside. All who survived were without firewood, however, and died of cold, except some who were turned to stone by Raven along with many animals and fishes. Then the sea went down so far that it was dry everywhere. Raven and another bird-man went about picking up fishes to boil the grease out of them, but Raven took only small fishes like sculpins while the other took whales, etc. Raven scared his companion away and began drinking his grease, but he came back, put Raven into a grease box, and kicked him off from a high cliff as had happened before. Raven also escaped in the same manner.[194] One time Raven invited the bears to a feast, and induced the wren to pull out the entrails of one of them through his anus and thus kill him. Raven had become so great an eater from having eaten the black spots off his toes. After everybody had been destroyed at the time of the flood, Raven made a new generation out of leaves, and so it happens that at the time when leaves fall there are many deaths. He made a devilfish digging-stick and went around to all things on the beaches, asking them if they were going to hurt human beings. If they said “No,” he left them; if “Yes,” he rooted them up. In his time fern roots were already cooked, but he made them green; while devilfish, which were fat, he made hard. On one occasion he invited all the tribes of little people, and, when they were seated upon mats, he shook them and the little people flew into people’s eyes, becoming their pupils. He tried to capture a sculpin in order to eat it, but it slipped between his fingers, and its tail became slender as it is to-day. He threw his blanket upon the sea, let it float ashore, and threw it upon a bush where it became _Rebis bracteosum_ (cāx). Drinking water he called cātǃkǃ. He placed a woman at the head of a creek and said that the salmon should go up to see her. He made the quills of the porcupine out of yellow cedar bark. He made the west wind, which he placed in a house on top of a mountain, and decreed that it should hurt nobody. He also told a person how to obtain strength enough to paddle home by taking up a piece of red salmon and blowing behind him. Raven made also the south wind and the north wind. He made all the other native races of people. The dog was at first a human being, but Raven altered him because he was too quick. One time Raven came to a thing called fat-on-the-sea. He made it go under water and come up again, and every time it came up he cut some of it off with his paddle. The eighth time it went under for good. At one place a person came out and spoke angrily to Raven, whereupon he turned him into a wild celery plant. He tied something around the head of a clam and gave it the same name as a man’s privates.

After having tried every sort of contrivance for supporting the earth, Raven drained a sea-water pond when the tide was out, killed a beaver living at the bottom of it, and used its foreleg. Old-woman-under-the-earth has charge of it. Afterward Raven killed a big whale and tried to have it towed into the pond where the beaver had been. Finally he got tired out and turned it into stone along with the four canoes that were towing it. He gave names to several other places in this neighborhood.

FOOTNOTES:

[193] An episode which is perhaps misplaced. See p. 418.

[194] See above, p. 417.

2. THE BIG CLAM

In Tenakee inlet is a place named after a person who was swallowed by a halibut in attempting to wade over to some girls picking berries at a strawberry patch on the other side. In the same neighborhood is a big clam which used to swallow canoes. Raven, however, directed a little mink to call to it to stick its head out, and after it had done so the people plunged sticks into it and cut in two the ligament for closing its valves.

3. ENGLISH VERSION OF THE STORY OF THE FOUR BROTHERS

Four brothers owned a dog which pursued a cloud up into the sky, and they followed it, coming out at the edge of a very steep place on the other side of the world. Descending this with difficulty they came upon a one-legged man spearing salmon, and one of them stole his spear point by concealing himself in a salmon and cutting it off. Next day the man discovered them and killed three, but the fourth, who had red paint and a rattle, assisted by his dog, killed him and restored his brothers to life. After that they killed the bear chief, whose slave they had already destroyed, and went down to his house, where the most powerful of them took his place. That evening the people outside played with a hoop, and the three younger brothers were killed by it. Then the other brother sent the dog after it, and he threw it far up into the mountains where it made their curved outlines. The next time he threw, it went around the sun and made the ring of light seen there. After that the three brothers were restored to life and all started off. They came to Athapascan people, who had holes in their faces in place of mouths, and who fed themselves with worms through these. There the youngest brother, Łqǃayāˊkǃ, obtained bows and arrows. By and by they came to some people who were bathing for strength in the sea, and joined them. At this time they suspected that Łqǃayāˊkǃ was going with his sister, so they put spruce gum around the place where she slept and discovered it was true, for which they called him all sorts of names, and told him to go away from them and become a “thunder.” He did so, and their sister was so ashamed that she went down into Mount Edgecumbe. When the thunder is heard nowadays people call upon it to drive away sickness. The other brothers started across the Stikine and became rocks there.

4. ORIGIN OF THE KILLER WHALE

The killer whales were made out of yellow cedar by a man of the Tsagueˊdî after he had tried every other kind of wood in vain.

One time a man and his wife discovered some killer whales camping, and scared them away. When the man began to take away their provisions, however, they came back and carried off his wife. The husband followed, and when he saw them go down into the ocean he jumped in after them. First he came to a town occupied by the shark people, where he met a hook he had formerly lost, now become their slave. Directed by the shark chief, he met the killer-whale chief’s slave chopping wood behind the town, caused him to break his ax, and mended it for him. Then the slave stationed him at the door, and as he carried some water into the house pretended to spill it into the fire. While the house was full of steam the man seized his wife and ran off. Then the killer whales and sharks had a great fight and many killer whales were destroyed. When the killer whales start north the seals say, “Here come the warriors!” There are several kinds of killer whales. In former times the killer whales dug through a cliff in the bay Kotsǃēˊʟǃ and carried their canoes across to the other side on skids. They still cross at this place every year.

5. KᴀKAˊ

Kᴀkaˊ was taken south from Sitka by the land otters and sent back again by the husbands of a woman who had been carried off like himself. What they used as a canoe was a skate, and they kept him covered all the way. After a time one of his friends heard him singing in the midst of a fog, but they could not get near him until they had fasted for two days. Then they found him lying upon a log with blood running out of his nose and mouth. They brought him home, and he became a great shaman.

6. THE LAND-OTTER SISTER

A man’s sister had been taken away by the land otters and was married among them. One time, when he was camping by himself making a canoe, she began bringing him food. Afterward she sent her three children to help him get bait, catch halibut, and launch his new canoe.

7. THE LAND-OTTER SON

During a famine at Sitka a man’s son, who had been taken by the land otters, brought him bait and put halibut on his hook when they went fishing together. On the way back he speared a seal, and afterward they brought home loads of halibut, seal, etc. At first he went back into the forest during the day, but after a while he began to stay with them and day by day his body became plainer. By and by they started back to town, and as they neared it, their son’s form began to grow indistinct. When his mother moved forward to look at him he was gone.

8. THE WOLF-CHIEF’S SON

A boy found a little wolf, which killed all kinds of animals for him. One day he loaned it to his brother-in-law, and the latter did not treat it right, so it ran away. The boy followed it, and finally came to a big lake over which he was helped by an old woman, who told him that his wolf was the son of the town chief in the village opposite. When he got there he was given a quill that would kill any animal it was pointed at, and a blanket which healed on one side and killed on the other. The people in that village were rolling something about which the chief told him was the rainbow. When he reached home again he found all dead, but he restored them to life by means of his blanket. With his two gifts he became wealthy.

9. WOLVERINE-MAN

A man out hunting saw a wolverine killing a herd of mountain sheep, and presently he came to Wolverine-man’s house, which was full of game. Wolverine-man taught him various hunting tabus for that region, and showed him how to make a ground-hog trap. The man also learned that a small bushy tree called sǃᴀx is Wolverine-man’s wife. When he got home he explained the trap to his people, and then started off trapping again with another man who thought he understood how to do it. He who had been with Wolverine-man soon discovered, however, that this person thought he had said that the ground hogs were caught by whittling up sticks in front of their holes.

10. THE HALIBUT PEOPLE

A chief’s daughter stepped on halibut slime and said something that made the halibut people angry. They came by canoe to get her in marriage, but as soon as they were out of sight of the town they fastened her to a rock by means of some pitch, and she died there. By and by her brothers found her body. Then one of them, disguised as their sister, went down to the halibut chief and killed him. On their way home after this one of the brothers shot a duck and said something offensive to it. For this the killer whale, the duck’s grandfather, took them down to his house, burned them badly before the fire, and turned them into a certain species of duck.

11. STORIES OF THE MONSTER DEVILFISH AND THE CRY-BABY

A big devilfish swept all of the occupants of a certain camp into the sea except three brothers who were out hunting. Then the two elder brothers killed it with sharpened sticks, although they were themselves dragged down by it, while their youngest brother traveled to another place and reported what had happened.

In the same town was a little boy who cried so constantly that his father called upon a land-otter-man to carry him off. The land-otter people fed him on what looked like blackberries, but were really spiders. Two days later his people found him, but when they had expelled the spiders from his body, nothing was left but his skin.

12. THE WOMAN WHO WAS KILLED BY A CLAM

A woman reached under a rock for clams, and a large bivalve closed upon her hand and held her. When the tide rose she was drowned.

13. ROOT-STUMP

The people of a certain village were carried up into the sky out of sight by seizing something which dropped down among them. Those who were making canoes also disappeared mysteriously. Only a woman and her daughter were left. Then the daughter swallowed some root sap and gave birth to a boy called Root-stump. This boy pulled down the thing that had carried off his people, by running his roots into the earth, and he killed the man who had destroyed the canoe makers. Afterward he became a great hunter.

14. THE PROTRACTED WINTER

For treating a piece of seaweed disrespectfully a certain town was buried deep in snow at the very beginning of summer. The people were in want until informed by a bird that berries were ripe in a neighboring town. So they repaired thither and found it midsummer.

15. BEAVER AND PORCUPINE

Porcupine stayed with Beaver to protect him from Bear. By and by Porcupine went home and Beaver with him, and when Bear approached, Porcupine carried Beaver up to the very top of the tree and left him. Finally Squirrel came and helped Beaver down. Then Beaver carried Porcupine out to an island, from which he escaped only by calling on Wolverine, who caused the surface of the lake to freeze over. After that happened, Porcupine went to live with Ground hog. A man caught a ground hog, but, as he was about to cook its head, the head spoke. He was scared, stopped trapping ground hogs, and went up to see his bear dead falls, when one of these fell upon him and killed him.

16. THE POOR MAN WHO CAUGHT WONDERFUL THINGS

A poor man could catch no halibut, although others were very successful. One day he pulled up a huge abalone, but he became so tired at what people said to him about it that he let it go again. By and by he baited his hook with a sponge saturated with blood from his nose and pulled up a nest in which were multitudes of fishes called îcqēˊn. From these he became very rich.

17. THE FINDING OF THE BLUE PAINT, AND HOW A CERTAIN CREEK RECEIVED ITS NAME