Part 44
This person said that some people lived farther down on the inlet. He (Gîtku′n) could not persuade them to go after them.
They got ashore then and sent tobacco to the Kloo man through the fire. [1099] At that time Gîtku′n said to the Sqoā′ładas [1100] man who had the severed head: “Say, brother-in-law, [1101] let me have his head instead of you.” He threw it over to him at once. This is how the saying “Somebody’s head cut off” [1102] started.
When they afterward came out into open water they came out directly opposite a big canoe that was going along the open coast. They then pursued it, and it distanced the Kloo people. Afterward they came to Kloo.
The Gîtî′sda, or Kittizoo, constituted the southernmost division of the Tsimshian, being situated on Seaforth channel, an extension of Milbank sound. Unlike most war stories, this does not begin by describing some previous injury inflicted by the people attacked. The breakdown of old customs was evidently beginning at this time, and it is said that no expeditions of importance have occurred since this one. As is seen, my informant accompanied the expedition.
NOTES
[1] The half-rock woman in the corner, or the woman rooted to the ground, is very common in Haida stories.
[2] Many versions of this story say water, which, indeed, seems to be more appropriate, but fire was still oftener regarded by these people as a means of communication between natural and spiritual beings.
[3] Animal souls have the human form and act very much as men do on earth.
[4] Fish eggs are usually collected on hemlock boughs.
[5] The most important set of supernatural beings to a Haida were the Killer whales, who, living in the sea, were supposed to call human beings “common surface birds” (xa′-iʟ̣a xetî′t gī′da-i), employing the term used here.
[6] Because at that time of the year human beings hurt them by laying down hemlock boughs.
[7] Compare an episode in the story of A-slender-one-who-was-given-away.
[8] The closing sky is also spoken of frequently. Compare the story of A-slender-one-who-was-given-away.
[9] An exclamation used when the salmon is seen to jump.
[10] When mourning they covered their faces with pitch and burned off their hair.
[11] Compare the story of Łᴀguadjî′na.
[12] The usual way in which one who had almost been turned into an animal recovered his senses.
[13] This duty usually fell to the nephew of the deceased who was to obtain his supernatural helpers and the power that went with them.
[14] So the word Kꜝiū′stᴀ was somewhat doubtfully translated to me. It stood near the northwestern angle of Graham island opposite North island.
[15] A song supposed to have power in calming storms.
[16] Fearing to expose themselves to possible danger from an entirely strange man. There was no assurance of safety between man and man unless both were of the same family or peace was known to exist between their respective families. The verbs in this quotation have the past-experienced ending, -gᴀn. Had this been related by a person who had learned the facts from somebody else they would have taken the past-inexperienced ending, -an.
[17] Accidents like this were often supposed to be brought about by the unfaithfulness of a man’s wife, and it is not unlikely that the chief may have suspected that he had suffered in this way.
[18] Tlingit words.
[19] This is evidently mythical. The same thing used to be said of the Pitch people. See Memoirs of the Jesup North Pacific Expedition, volume V, part I, page 91.
[20] He speaks of his new friends as if they belonged to his own family at End-of-trail town.
[21] A stream flowing into the Pacific about 1½ mile east of Kaisun.
[22] I have not identified this bird with certainty, although the name is very much like that given me for the red-winged blackbird (Agelaius phœniceus, Linn.).
[23] A common expression to indicate the excellence of carvings.
[24] Yen xagî′t are long, narrow clouds, probably stratus, said to indicate that there will be fair weather next day.
[25] Devilfishes were usually employed to bait the hooks for halibut. To catch a halibut of supernatural character they secure a devilfish of the same kind.
[26] The halibut fishing grounds were all named and were owned by certain families.
[27] These incantations are uttered to induce the halibut to take the hook.
[28] In another story this creature is called Mother-of-halibut.
[29] These various clouds are represented as Shining-heavens with his different bird blankets on. Clouds are more often thought of as the clothing of The-one-in-the-sea.
[30] An inlet or river. My interpreter suggested that it might be Qanō′, an inlet north of Kaisun, but the name that occurs here is quite common. A river of this name flows into the sea near Frederick island.
[31] The word used here is also applied to the sons of chiefs who can not be touched without bringing trouble upon the aggressor.
[32] When Shining-heavens presides, or, in other words, when these clouds are seen, it will be calm at sea.
[33] Compare the story of “The one abandoned for eating the flipper of a hair seal,” note 17. The word used here is wa′nwai, one of doubtful meaning.
[34] ʟla-djat, “Fine-weather-woman,” is often referred to in the stories. One of the winds, the northeast wind, was named after her, and by the West Coast people at least she seems to have been identified with the Creek-woman at the head of Djū.
[35] Master-carpenter went to war because Southeast had given the people too much bad weather. The southeast wind along this coast is both rainy and violent, Sqa-i was the southernmost town upon the Queen Charlotte islands, lying just east of Cape St. James.
[36] Therefore even a foolish person may sometimes make wise suggestions.
[37] See Story of The-supernatural-being-who-went-naked, note 24.
[38] One or two more are given, however, in a Masset story.
[39] But the shamans said that he went back to his own place.
[40] And therefore Southeast did not like to have anyone else use the word.
[41] This is said to have been the Pillar, a rock on the north coast of Graham island (Haida name, Łg̣adā′djiwas).
[42] The skiä′msm or skiä′mskun. See A-slender-one-who-was-given-away, note 1.
[43] The one with a blue hole in his heart made by the wren. The Haida supposed the heart to be situated just under the breastbone.
[44] Probably the one who had carved their paddle.
[45] The one in whose hair they had tied the hawk feather.
[46] Probably he who held out his blanket on top of the house.
[47] Referring to the time when he had been put into the fire.
[48] Her husband mistook her own hands, which she held clasped about herself, for those of some man.
[49] Djū is a stream near Kaisun, prominent in the myths. Fine-weather-woman’s story is told in How Shining-heavens caused himself to be born.
[50] His name is explained in the next sentence.
[51] An island lying a short distance south of Kaisun.
[52] These words are spoken ironically.
[53] The word “friends” here, as in most places where it occurs in this set of myths, refers to clan friendship.
[54] North was a definite personality. Compare the story of Łᴀguadjî′na.
[55] That is, clams, mussels, chitons, etc.
[56] North cape (Qꜝaku′n) is the name by which this cape was supposed to be known to the supernatural beings. By human beings it was called House point (Na-iku′n), probably from the town that once stood there.
[57] See the story of Supernatural-being-who-went-naked, note 2.
[58] Passing over to their new owner.
[59] According to another man it was the cedar screen in his father’s house, which cuts off a retiring room.
[60] Compare the story of Raven traveling, page 111.
[61] My interpreter called this birch, but the identification is rather uncertain. The birch is not found on the Queen Charlotte islands.
[62] Not identified.
[63] In this game a bunch of sticks was covered with fine cedar bark, divided into two or three smaller bundles, and laid before the opponent. The latter then had to guess in which was a certain stick, usually left almost undecorated, called the djîl. As often as he failed he kept on up to ten, which constituted the game. When the second man handled the sticks the first guessed ten times plus the number of times his antagonist had previously missed.
[64] The two sticks with designs were alive and pulled out the djîl so that it could not be pointed out by an opponent.
[65] He was also said to live in a place within sight of the Land of Souls and, when a gambler died, he came over to gamble with him, staking dog salmon against souls. If he were successful, there would be many deaths; if the gambler won, there would be a great run of dog salmon.
[66] Compare the story of He-who-got-supernatural-power-from-his-little-finger.
[67] The construction of these deadfalls was described to me as follows: The hadjigā′ñwa-i (a, fig. 1) are four posts, two on each side of a bear trail. These are fastened together in pairs by the kiutꜝa′skꜝî (b). Between them lies a timber called the qꜝatᴀ′nłanu (c), while the deadfall proper consists of a timber called sî′txasqꜝa′gida (d) hung above this at one end and weighted at the other end, which rests upon the ground. The suspended end is held by a loop (łqꜝō′ya-i), which passes over a short stick, the x̣ā′ña (e), which is supported in its turn by one of the kiutꜝa′skꜝî. A rope is fastened to the inner end of this x̣ā′ña and carried down to the notch in another stick called sqaołg̣ai′wa-i (f), which is fastened to a stake at one side of the bear trail. Other cords, qa-ī′tu (g), are then fastened between the two front posts and carried down to this loop. The bear, coming against these latter, in its endeavors to get through pulls the loop (h) out of the notch in the sqaołg̣ai′wa-i. This in turn releases the x̣ā′ña, allowing the sî′txasqꜝa′gida to fall upon the animal’s back.
[68] The fringe or row of puffin beaks.
[69] This paragraph represents an afterthought of the story-teller and should have been inserted farther back.
[70] Sleep, as in the present instance, is often represented as a substance called Qᴀñ. Among my Masset stories is one of the Sleep-bird (Qᴀñ).
[71] A half mythic town on the northeast coast of Moresby island, just south of Spit point.
[72] Creek-woman at the head of Skidegate creek; see below.
[73] One of the greatest Raven families among the Haida. They lived afterward at Dadens, on North island, and later moved to Klinkwan and Muddy-stream town, Alaska. Some are still living at the former place. The Pebble-town people of the west coast are considered a branch of this family, and there was another offshoot, the Inlet Middle-town people in Masset inlet. They occupied the middle row of houses in Sqē′na, which was a five-row town. It is from this circumstance that they are said to have derived their name.
[74] There were two families of this name reputed to have come from the same stem. One occupied many towns on the southeastern coast of Moresby island, but is now almost extinct. The other settled first at Tꜝē, on the northwest coast of Graham island, and subsequently emigrated to Kasaan, Alaska, where their descendants still live. They are supposed to have received their name from having occupied the row of houses in Sqē′na next the beach.
[75] This family is said to have been so named because they occupied a row of houses which ran out on a point. They are supposed to have occupied a similar position at Rose spit, with which tradition connects them much more plausibly. They afterward lived at the mouth of Hi-ellen river and in Masset inlet.
[76] Said to have been so named because they occupied the rear row of the five in this town. They are reputed to have occupied a similar position in the old town at Rose spit, and are more plausibly connected with that place. They settled later on Masset inlet, although a branch moved to the west coast of Graham island.
[77] The same are mentioned in the story of Cloud-watcher, note 7. This is an Eagle family, and probably should not have been mentioned here. The remaining five families (leaving out the Food-giving-town people), which are Raven, are the ones universally assigned to the five rows in this town. The Witch people seem to have been brought in merely because their territory was near, and at one time they appear to have lived still farther north.
[78] Given by this old man as Tcan xā′-idᴀg̣a-i, but more often spoken of as the Qꜝoē′tas, “Earth-eaters.” These constitute a small family that formerly lived on the northwest coast of Graham island along with the Middle-town people and part of the Sand-town people, whom they accompanied to Alaska. They there owned the town of Sukkwan. According to the Sqē′na tradition they were so named because they lived near the trails, where there was much mud.
[79] Probably means something like “People’s town.”
[80] The Haida name for this signifies “Raven’s knife.”
[81] Or merganser. According to one informant, the word used here, ʟꜝłgia′, is applied only to the female merganser.
[82] Perhaps rows of meshes were meant rather than meshes proper.
[83] Commonly used for twine, but unidentified.
[84] A bay lying outside of Spit point.
[85] Descent being in the female line, this man in giving the creek to his son gave it out of his family and clan. Therefore the women of his clan did everything they could to anger the river spirit.
[86] This is the only case that I remember in which the river spirit was a man.
[87] Said to mean “where people continue to live,” or “where people settle forever.”
[88] This is as often, or more often, given as a halibut (xā′gu).
[89] Probably means “perhaps it is a beak,” or “I wonder whether it is a beak.” This was Raven, the episode recounted having taken place among these people.
[90] Or Greatest-cave-spirit.
[91] The tā′xet is described as a small, bluish salmon. By some it was said to be the sockeye, but others thought it a different fish.
[92] Nowadays stingy people are said to be so because she was.
[93] A cliff standing back of Skedans.
[94] The inner and smaller of the two islets in front of Skidegate.
[95] Tā′xet’s house was a sky mansion, whither all went who were killed in battle or murdered. This part of the myth has evidently been built up on the apparent identity of his name with that of the salmon above referred to, but the former is from the Tlingit Ta hît, “Sleep house.” Just above Skidegate village and nearly opposite Tree island are two rocks, almost covered at high water. It is said that one who goes between these two will see Tā′xet’s trail.
[96] Names belonging to the Food-giving-town people.
[97] The Gîtî′ns’-servants, or Gîtîngī′djats, were a division of the Gîtî′ns of Skidegate of low social rank. They formerly occupied a village called Kꜝîl, “peninsula,” in Shingle bay, from which circumstance they came to have close relations with the Food-giving-town people.
[98] See the story of He-who-travels-behind-us, note 6.
[99] They repeat these words, at the same time throwing gravel at the net, in order to get many salmon. The word for “insides,” which also means “manure,” is wa′dᴀg̣a-i, only used by the old people.
[100] Because the house resembled, either in construction or name, one owned by a supernatural being.
[101] His wife had her arms wrapped around herself, but he mistook them for those of a man; see the story of the Canoe People who wear Headdresses.
[102] See the story of Tcꜝaawu′nkꜝa, note 2.
[103] She was motioning them to take away the dogs and muzzle them.
[104] That is, the man who went down to his house.
[105] Or “Holder-of-the-days,” a mountain not far from Salmon-point.
[106] The thunder-bird is a crest of the Raven clan.
[107] It was built upon a steep hillside on Louise island.
[108] Kî′lsʟas, “chief.” He was chief of Those-born-at-Qā′gials.
[109] Literally, “a knife that opens its mouth.” This statement places the date of the story subsequent to white contact.
[110] A salmon creek.
[111] See the story of Big-tail, note 16.
[112] They claimed the sea water as blood money for the death of a member of their family, the cause of that death having been sunk in it and it being the home of Pestilence.
[113] Again, this was because their chief had been killed in that country and his death might have been due to one of the supernatural beings inhabiting it.
[114] A division of Those-born-at-Skedans of low social rank.
[115] Wā′nᴀg̣ᴀn being town chief of Flat-slope town.
[116] Another name for Those-born-at-Qā′gials, the ruling family of Skedans.
[117] A chief of Those-born-at-Skedans. The name means something like “property sounding.”
[118] Skedans bay.
[119] That is, they pay blood money for his death instead of surrendering the inlets or salmon creeks so named. G̣ałî′ns and Qa′na are the inlets referred to above.
[120] I am not absolutely sure of the correctness of this translation of Tꜝaogwā′g̣anat.
[121] The Eagle family of Cumshewa, a town situated on the north side of Cumshewa inlet, near its mouth.
[122] Still another time, for the death of their kinswoman.
[123] Said to be a Tsimshian word. It was one of the favorite names of the chiefs of Kloo.
[124] Very likely this should be, when given at length, Gut-qwē′g̣a-ga-xē′gᴀns, “[House]-upon-which-the-clouds-thunder.” At any rate, the house of one of the town chiefs of Skedans was so called.
[125] A Raven family of Kloo, descended from the Raven families of the west coast.
[126] Big Low island.
[127] Name of a cape.
[128] An island.
[129] Various sea creatures, whether fabulous or not I do not know. The Tcꜝa′g̣ᴀn sqꜝagida-i are said to be long sea animals that roll themselves up and unroll on the water.
[130] A creature resembling a porpoise, except that it has large dorsal fins.
[131] These words are said to have signified that his wife was unfaithful to him. When this happened to a man he would be unlucky, perhaps losing his life in hunting or war.
[132] A young sea otter.
[133] Skincuttle bay.
[134] Between Copper bay and Cumshewa point.
[135] As chief of Skedans.
[136] This bird burrows to lay its eggs, except in rocky places. It was much hunted by the Haida with torches.
[137] A point at the eastern end of the larger Low island.
[138] This creature is probably something like a chiton.
[139] The “Old-woman-under-the-fire” usually carried messages from men to the supernatural beings.
[140] That is, the box in which his body was placed was supported by four posts.
[141] The story-teller affirmed that, when he was young, children of other families did not want to play with him for the same reason.
[142] One of the Skedans islands. See the story of Sacred-one-standing-and-moving, Stone-ribs, and Upward, note 35.
[143] An exclamation of astonishment used when something happens suddenly.
[144] The word for chief used here, Halī′x̣ias, is supposed to be that employed by the Black-bear people or perhaps generally by the supernatural beings. It is used as a refrain and often is repeated many more times than I have represented.
[145] The black bears are supposed to have had a trail from one end of the Queen Charlotte islands to the other, and back of Tasoo harbor there was supposed to be a hole in the mountains through which they passed.
[146] Referring to the episode narrated just below.
[147] Explains the reference in the last song. The first part of this episode tells how Marten danced for his younger brother Black-bear, who was being killed in the deadfall, and sang the same songs that came out through the hunter; the remainder goes back farther to explain the words of the last songs. Either Black-bear left none of the salmon but the worthless parts for Marten to carry home or Marten ate them himself.
[148] See the story of The-one-abandoned-for-eating-the-flipper-of-a-hair-seal, note 3. The word translated “gills” (djixu′l) is supposed to be in the Marten language.
[149] The bear’s sister is supposed to sing this.
[150] Probably also supposed to be sung by the bear’s sister.
[151] One of the leading Raven families of Skidegate inlet. See notes to the story of the House-point families.
[152] Chief of the family afterward known as Pebble-town people (see below). They were originally part of the Middle-town people.
[153] Even in Haida the construction of this sentence is awkward, and translation makes it worse.
[154] His anger was so great that he could not control his arm.
[155] Because he was always ready for a fight.
[156] That is, “as if I were away.” The woman taunts him that he who was always foremost in fighting should be in that condition, and he replies that the warriors succeed better when he is along than when he is away.
[157] According to another informant the Pebble-town people won, but fled to the woods for fear of the blood vengeance sure to follow. This, however, seems to be a mistake.
[158] See notes to the story of He-who-travels-behind-us.
[159] A Raven family at Tcꜝā′ał on the West Coast.
[160] A camping place of the West Coast people.
[161] Because the Haida spoke Tlingit with a foreign accent.
[162] One of Richard’s brothers, that is, one belonging to his family in the large sense.
[163] A mountain on Banks island, which lies on the east side of Hecate strait.
[164] A bay that is close to Spit point at the entrance to Skidegate inlet.
[165] A sarcastic reference to their nonsuccess.
[166] The Haida name means “strait island,” referring no doubt to the narrow strait which separates it from Graham island.
[167] A place still of considerable importance, having large canneries, on the west side of Prince of Wales island.
[168] This part of the narrative is somewhat obscure.
[169] He characterizes himself as of low caste in compliment to them: “Save me, your poor servant.”
[170] “Language of the strait people.” It is almost identical with the Haida dialect of Masset.
[171] Forrester island; see the story of Łᴀguadjî′na, note 4.
[172] See story of Sacred-one-standing-and-moving, note 31.
[173] The first six of these stories belong to one series and are said to have been formerly recounted at Skedans in the same order.
[174] That is, the Queen Charlotte group.
[175] Probably belonging to the Actinozoa.
[176] The principal family of Cumshewa.
[177] The proper habitat or dwelling of a human or supernatural being is described in Haida by this word tcīa.
[178] Rock from her hips down.
[179] That is, he could get along just as well under water as in the air.
[180] The black pebble was to be placed in the water first, then the speckled one. A piece of each was to be bitten off and spit upon the remainder.
[181] Literally, “One-lying-seaward,” or “Seaward-land.”
[182] By ʟdjîñ the Haida understand the coast of British Columbia from the borders of the Tsimshian southward indefinitely. The people living along it, be they Kwakiutl, Nootka, or Salish, are all called ʟdjîñ xa′-idᴀga-i (ʟdjîñ-people). Djîñ = “far.”
[183] A version of this episode obtained by Professor Boas runs as follows: “On his travels Nᴀñkî′lsʟas saw a large salmon (tā′un). He said to him, ‘Come nearer. Jump against my chest.’ He did so, and Nᴀñkî′lsʟas almost fainted. Then he made a hole in the rock. He called the salmon a second time, asking him to jump against his chest. The salmon did so and finally fell into the hole.”
[184] Lēn are joyful songs, usually containing Tsimshian, but more often sung in the houses than out of doors.
[185] Djiā′djat qagᴀ′n, lit. “Women’s songs,” were employed particularly when totem poles and house timbers were towed in during a potlatch.
[186] According to the best informed this was Bentinck arm, perhaps South Bentinck arm, in the Bella Coola country, and this would agree with Dawson’s statement that the Bella Coola are called Ilghī′mī by the Tsimshian.
[187] Probably the same as tco′lgî, a mainland animal like a mink, if not that animal itself.