Part 45
[188] That is, toward the Queen Charlotte islands.
[189] The word used for “Eagle” here is sʟg̣ᴀ′m, a story name. It is evidently identical with sʟqᴀ′m, the Masset word for “butterfly.” Among the Masset Haida, Butterfly takes the place of Eagle as Raven’s traveling companion.
[190] An exclamation of warning.
[191] Here there is repetition. The great lake formed by the last fresh water poured out was at the head of Skeena river.
[192] The derivation of this word is uncertain.
[193] The story name of the marten, Kꜝux̣ugîna′gîts, is here used. The common name is kꜝu′x̣u.
[194] This was a small bird which I have not identified. The word is said to mean “Swift-rainbow-trout,” and it was thought to be the fastest of birds, just as the marten was supposed to be the fastest animal.
[195] Qadadjâ′n, the owner of the eulachon, is a mountain on the south side of Nass inlet at its mouth.
[196] A basket with an open weave, in which fish could drain.
[197] A tall, stiff grass growing near the shore of the sea. Not to be confounded with a variety of kelp with large floats which has the same name.
[198] The object to be projected was placed on one end of a flexible stick, which was then drawn back and released.
[199] This word can not be fittingly translated. It is used in speaking to one’s very closest relations.
[200] That is, the food received from the family of the bridegroom when she married.
[201] Sg̣ō′łg̣ō-qō′na was one of the many names of Cape Ball, a prominent bluff on the coast between Skidegate and Rose spit, Graham island. He was called the controller of the tides.
[202] “The-one-who-is-going-to-order-things.”
[203] Said sarcastically. A man’s nephews, who were also to be his successors, lived on terms of perfect freedom with his wife.
[204] The men of his adopted father’s clan at House-point.
[205] The west coast of Moresby island or part of it.
[206] Qî′ñgi is said to mean “Looking-downward,” because this mountain, which is in the Ninstints country back of Lyell island, hangs precipitously over the sea.
[207] An exclamation indicating very great wrath and used only by great chiefs.
[208] One race came from each corner of the house.
[209] “Sitting-around-snuffing-like-a-dog,” the woman who lives at the head of Telel creek and owns all the fish that go up it.
[210] “Croaking-raven,” the woman at the head of the creek which flows into Skedans bay.
[211] From another man I learned that her name was Sg̣ā′na djat ʟg̣ā′gᴀn at nā′nsg̣as, “Supernatural-woman-who-plays-up-and-down-with-her-own-property,” referring to the fish, but in the story on pages 71–85 it is given as Supernatural-woman-in-whom-is-thunder.
[212] Meaning by “upon” upon the mountain called Qî′ñgi. This is probably given as the reason why there are so few mainland animals on the Queen Charlotte islands.
[213] “A hair-seal canoe” (xōt-ʟū) is continually referred to as a canoe used by supernatural beings.
[214] The “you” is here plural, dalᴀ′ñ, all on the same side being referred to.
[215] See note 24.
[216] The word used for rainbow here, qwē′stᴀl, seems to mean “cloud cliff” or “sky cliff.” It is not the common word for rainbow, which is taol.
[217] That is, the carving on it sang.
[218] Each of these speeches contains a sarcastic reference to the destruction of Qî′ñgi’s people.
[219] Probably Platichthys stellatus, Pallas; Haida skᴀ′ndal.
[220] Or Oregon Junco.
[221] These were feminine genitalia.
[222] Supernatural beings were unable to bear the odor of urine, the blood of a menstruant woman, or anything associated with these.
[223] The people of the Raven clan, to which Raven’s sister necessarily belonged, were thought to have better morals than the Eagle people.
[224] I was unable to get my interpreters to tell me what these words were, but they are contained in stories taken down on this coast in previous years.
[225] Certain rocks at this place are said to be the bundles of cedar bark which the birds left there.
[226] This sentence was contributed by an old woman of the Stᴀ′stas family living at Skidegate. She said that the meaning of qᴀlaastī′s had been forgotten, but thought that Raven used it because he was hungry.
[227] Or Master Canoe-builder, a favorite Haida deity.
[228] Here Raven is called Wī′gît, a name by which he is sometimes known, especially when he is identified with the being who determines the length of a child’s life when it is born.
[229] I do not know the English equivalent. They are described as birds like ducks and as having white spots.
[230] Therefore it is always roily about the places where herring are spawning.
[231] The beginning of this episode seems to have been omitted. Eagle caught a black cod, which is full of grease, while Raven caught a red cod, which has firmer, drier flesh.
[232] The old man first started the story at this point, but next morning he said that he had been talking over the proper place to begin with an old woman, and at once recommenced as in this text. Perhaps the real reason was that he disliked to start in immediately with a stranger at the beginning of the “old man’s story,” which is the most venerated part of the whole.
[233] An exclamation indicating that great crowds turned out.
[234] The skids upon which canoes were hauled overland.
[235] The halibut slid him over their backs into the canoe.
[236] Or “Supernatural fisherman,” the God of Fishing.
[237] Compare second version of story, given below.
[238] Meaning carnal knowledge.
[239] Using insulting and indecent words.
[240] This is where the division was made by my interpreter. It is not impossible that much that precedes may have been included in the “young man’s” story.
[241] The proper place to insert this episode is uncertain, but this was thought the best by my interpreter.
[242] Haida qꜝā′djî.
[243] An exclamation meaning “pretty” or “nice.”
[244] Name of the labret.
[245] Or the American dipper.
[246] My informant would have told this as two episodes had it not been for his wife, who objected that it was simply repetition.
[247] The same as G̣ᴀnō′; see note 2.
[248] The figure of a mallard was sometimes carved on shamans’ rattles.
[249] It was customary to turn the heads of halibut toward him who caught them.
[250] This word, sîñ, refers particularly to the day-lighted sky. It also means “day.”
[251] “Raven’s mustache” is a kind of seaweed from which fish eggs were sometimes gathered, but it did not serve as well as hemlock boughs.
[252] See note 24.
[253] Skᴀñ is an epithet applied to a person who refuses to reply when questioned.
[254] Said to be a tree similar to an alder.
[255] a Sqā′djix̣ū or sqā′djigu, a univalve identified by Dr. C. F. Newcombe as Fissuroidea aspera, Esch. b Raven pretends to be a great chief and only communicates with others through Eagle.
[256] An island on the Tsimshian coast.
[257] When they stopped laughing he knew that they were asleep.
[258] Probably related to the chitons.
[259] Referring to the way in which the Haida strip these animalcules of their outer skin.
[260] He-who-was-going-to-become-Nᴀñkî′lsʟas.
[261] See page 118.
[262] Or Qᴀ′lg̣a-djā′adas, the name of Raven’s aunt.
[263] The old town at Dead Tree point; see the story of Sacred-one-standing-and-moving, note 3.
[264] Probably means “Halibut pool.”
[265] Old Kloo on the eastern end of Tan-oo island.
[266] Perhaps Qwē′g̣ao-qons; see the story of Sounding-gambling-sticks, note 9.
[267] A fern.
[268] See the story of He-who-was-born-from-his-mother’s-side, note 11.
[269] See the story of Łᴀguadjî′na.
[270] The western robin (Merula Migratoria propinqua, Ridgwood).
[271] The bufflehead; see the story of Fights between the Tsimshian and Haida and among the northern Haida, note 21.
[272] See note 63.
[273] From this it appears that these were flickers.
[274] This is inconsistent with the previous statement that she accompanied them.
[275] Told to explain beaver tattooings.
[276] Ta′ʟ̣at is the word for rainbow trout or charr; ada means “different.”
[277] Spit point.
[278] Or Rose spit.
[279] The hawk here referred to is called skiä′msm, or skiä′mskun, is described as of a bluish color, and is said to live on the higher mountains. Artistically, little difference is made between this bird and the thunder-bird, and the two are sometimes said to be identical. The custom here referred to is presumably connected with the potlatch, though I did not hear of it elsewhere.
[280] See the story of Raven traveling, note 40.
[281] Sky blankets are worn by many supernatural beings, but I have no notion what the Haida imagined them to resemble.
[282] One slave was usually placed over all the others.
[283] As is often the case in America, the sky is represented as a solid vault, which rises and falls at regular intervals.
[284] The supernatural being who represents and confers wealth.
[285] It was thought possible to accomplish certain things by the mere exercise of one’s mind or will.
[286] See the fifth paragraph of the story. The important fact that this hat had been given to the girl’s father as a bridal present was omitted from the original text.
[287] This was what is commonly called a Chilkat blanket. The design woven in it is represented as able to speak. It is weary at being obliged to wait so long to be completed.
[288] See the story of Raven traveling, notes 11 and 12. “Canoe Songs” or “Women’s songs.”
[289] Sea water was warmed and taken into the stomach to clear the system out, both for one’s physical and spiritual welfare. The following paragraph indicates that some of the story has been omitted. The slave either promised at this time to reward Mink-woman for her silence, or met her before and engaged her help. This is why, after he whispered to her, she exclaimed that what she had smelt was the blankets of the ten servants who had accompanied the chief’s daughter.
[290] The word here used, dañqa-iyē′tg̣a, was only employed by chiefs.
[291] The supernatural beings had old shells only.
[292] This exclamation indicates the length of time he had been absent.
[293] That is, all ten canoes were lashed together by means of two long poles placed one from bow to bow, another amidships.
[294] The wife of the younger son was so powerful that he could not injure them.
[295] They came out alternately from either half of him.
[296] Gada′-i, the word used here, is one often employed in addressing a woman of the upper classes.
[297] The Haida supposed that supernatural beings called human beings “human servants” (xa′-idᴀ gī′djats), “human slaves” (xa′-idᴀ xᴀldā′ñg̣ats), or “common surface birds” (xa′-iʟa xetî′t gī′da-i). When he appears upon the ocean clothed in cumulus clouds people may go out fishing because it will then be calm.
[298] Urine was formerly used for washing.
[299] I. e., the cradle.
[300] My interpreter added the bracketed section to complete the story. Just such a shoal is marked upon the Admiralty charts, and perhaps it is the one here referred to.
[301] Anciently the planks which formed the front and rear of a house were laid together upon the ground, fastened with twisted cedar limbs and raised all at once; in later times the planks were run into slots cut in the timbers above and below.
[302] Like the shamans. Tlingit shamans were much respected by the Haida.
[303] Haida, ʟdjîñ; see story of Raven traveling, note 9.
[304] Said to be an ancient form of salutation.
[305] Small lines running crosswise of the gunwale.
[306] Probably meaning “Who will marry the daughter of Ga′oax?”
[307] In most of the stories containing this episode all of the beasts and all of the birds are supposed to have offered themselves and to have been refused.
[308] He places a post in the proper situation, and, when he removes it, one nevertheless remains there. So with the plank. Thus one post, one plank, one stringer, etc., multiply themselves so as to produce the whole house.
[309] The word in brackets is said to be Tsimshian.
[310] Nᴀñ-giū-gaos, “One without ears,” is the name given to a heedless fellow continually appearing in stories. He is more especially one who has no regard for the national beliefs.
[311] The fire is the commonest means of communication with supernatural beings.
[312] Tia, the Killer, is the deity who presides over death by violence, and he appears or is heard by those about to be killed. When seen he is headless, and from his severed neck blood continually flows.
[313] There were many towns in Metlakahtla narrows, but this is Qā′łoqā′łi, said to have been the name given to Metlakahtla proper, where the modern town stands.
[314] That is, the town chief.
[315] Milt is probably what the word qꜝā′dji refers to. It was said to be “white stuff found in some salmon instead of roe.” The translation of kꜝō′sgul as “heart” is somewhat doubtful.
[316] The dog dug up a salmon creek.
[317] It is difficult to follow the old man’s descriptions, but the accompanying diagram shows how my interpreter illustrated the construction of this fish trap to me.
The trap is seen to be triangular with the apex pointing upstream. The two sides of the triangle next this apex form the trap proper or gī′g·awai (a). The third side is flush with a weir running to the bank of the stream on either side, the two parts of which are called the x̣ia′-i (b) or “wings.” Entrance to the trap is given between two slanting sections called the gīgwᴀ′ñgīda (c), which are far apart at the lower end, but almost come together at the upper. The remaining sections on either side of the gīgwᴀ′ñgīda which close the trap are called łg̣aiyî′ñgadadji (d), were made one fathom higher than the other parts, and were painted on the upper section on the side downstream. In construction, posts were driven into the stream bed along these lines and horizontal pieces laid between and secured with cedar limbs. The salmon in their course upstream were led along by the “wings” to the opening between the łg̣aiyî′ñgadadji, forced their way through the apex into the space above, and were unable to get farther or to return.
[318] The łg̣aiyî′ñgadadji looked roundish.
[319] The drying frames were constructed as illustrated in the diagrams on p. 189, the first of which represents the frame looking from above, and the second, one end. There were two such frames in each smokehouse, each occupying one side. The slant of the upper poles accompanies the slant of the roof. The position of the fires is also marked. Smokehouses in town were without any smoke holes, as they were not occupied as dwelling places, while the smoke holes at camp were covered when they began to dry fish. Boards were also placed above the fire in order to spread the heat out and facilitate drying. The Kꜝia′sᴀnai actually extended over all three sections.
[320] ʟ̣a, the word used here, can not be literally translated for want of an equivalent. It is only used when addressing a brother, sister, or very near relation.
[321] I learned nothing more about this supernatural being than what is contained in this story, except that it was said to be like a bear. The word is Bellabella.
[322] See story of Raven traveling, note 54.
[323] Qꜝol-djat is somewhat difficult to render. It is the feminine of one word for chief, qꜝol, but “chieftainess” would convey a false impression, because it is associated with the idea of the exercise of a chief’s power by a woman. A qꜝol-djat was not one who exercised the power of a chief, but a woman who belonged to the ranks of the chiefs, whether she were a chief’s wife or a chief’s daughter.
[324] Supported by ropes, because he was too full of arrows to rest upon the ground.
[325] A man always communicated with his father-in-law and his mother-in-law through his wife.
[326] The Haida word used here is the same as that for “one,” and appears to mean “oneness in clan,” since to marry the same man both had to belong to the opposite clan. One of my interpreters said that this term might also be applied by a man to the husband of his wife’s sister.
[327] Canoes were brought to land stern first unless the occupants were in great haste. Among the many things the supernatural beings were supposed to do in an opposite manner from men was to land bow first.
[328] The Haida at this point is somewhat obscure.
[329] Every animal and every human being is supposed to be provided with a “thread of life,” an idea not found elsewhere in America so far as I am aware. Līs, the word used here, is also applied to threads of mountain sheep wool. Another name, wa′nwa-i, is given in the story of How shining-heavens caused himself to be born.
[330] A person’s luck in hunting would be destroyed by his wife’s unfaithfulness.
[331] See the story of Supernatural-being-who-went-naked.
[332] “Something-white,” name given to the skin of some mainland animal obtained in trade by the Haida.
[333] Meaning “How pretty it was!”
[334] In the Masset version of the Raven story, Raven tells Woodpecker to go to the dead tree which is to be his grandfather.
[335] From Tlingit Kātsꜝ.
[336] Sealion-town (Qā-i-lnaga′-i) was an old town a short distance above Skidegate, on the same side of the inlet. It was occupied by the people of Kaisun before they moved to the latter town.
[337] I do not know the true name of this cetacean. It was described as “like a porpoise, only lighter in color.” The Haida word is qꜝāñ.
[338] An old story town near Dead Tree point, on the northern side of Skidegate inlet, near its entrance.
[339] Łg̣o′tg̣o is perhaps a synonym for Da′gu sg̣ā′na, the usual name for the supernatural being who tries the strength of heroes.
[340] Gū′łga is the Haida name for the small inlet above Skidegate, where the dogfish oil works now stand which until recently were owned and operated by Mr. Robert Tennant of Victoria. It figures largely in the myths, and many human bones have been turned up there.
[341] Xā′na is the name given to a small stream which falls into Skidegate inlet above Lina island. It was probably from this that Skidegate inlet was called Xā′na qā′łi.
[342] G̣ōdañxō′sgî is said to be a tree like a wild crab apple.
[343] Described as “a short, tough bush found in open spaces.”
[344] Haida, Djigula′og̣a. Usually it is Mouse-woman (Kꜝa′gᴀn-djat) who is met in this way, and farther on in this same story the old man inconsistently relapses into the customary name.
[345] A small pond lying buried in the woods back of Gū′łga.
[346] Such seems to be the proper translation of xa′xa wai′gi djīgînā′g̣ē.
[347] The two trunks of the tree were sprung apart at the middle and held there by a cross-piece as follows:
[348] This favorite Haida lake monster is represented with the body and head of a wolf and the fins of a killer whale. It went after whales at night and could bring back as many as ten at once upon its back, behind its ears, and in the curl of its tail.
[349] See note 9.
[350] Referring to a scandal involving Djila′qons and another supernatural being called Swimming-russet-backed-thrush.
[351] This paragraph is very interesting, since it appears to imply that most of the supernatural beings belonged to the Raven clan. Stone-ribs and his mother were Eagles.
[352] The Haida here is somewhat obscure. By thrusting himself under her blanket Swimming-russet-backed-thrush confirms the suspicions regarding his relations with Djila′qons.
[353] She is the edible butt of a certain fern.
[354] That is, he had come out from his wā′sg̣o skin during the night, thus winning by trickery.
[355] See story of Raven traveling, note 21.
[356] This is how String-of-the-days or String-of-heaven (Sîns da′gîl) was put in place from top to bottom of the pole which extends from the breast of Sacred-one-standing-and-moving to the firmament above.
[357] This is on the eastern end of Maude island, in Skidegate inlet, and became known to the whites as New Gold Harbor because the Haida from the neighborhood of Gold harbor, on the west coast of Moresby island, established a town here before moving into Skidegate.
[358] At or near Cape St. James, with the exception of the Isles Kerouart, the extreme southern point of the Queen Charlotte islands.
[359] Ninstints people of the best classes, used in addressing one another expressions which elsewhere were only employed by or to the lower orders of people. Skᴀ′mdal was one of these. Others are given in note 47.
[360] The word for “help,” used here and in many other places, means help given in a way entirely beyond the control of the person helped. It is usually applied to the help given by supernatural beings.
[361] A creek on Louise island flowing into Cumshewa inlet from the south. Anciently a town stood there, and one of the Haida families took its name from the place.
[362] This stood on the shores of Moresby island, opposite the later town of Ninstints. It is said to have been owned by the Skīda′-i lā′nas, a branch of the G̣ᴀ′ñxet gitina′-i.
[363] Qꜝā′g̣awa-i was the name of an islet near Ninstints and of the supernatural being who lived under it. He went about in the form of a killer whale with five fins.
[364] Though not specifically stated, there are probably a number of stones here into which these people were supposed to be turned.
[365] Intended as a polite request for help.
[366] Tcꜝā′ał, or Old Gold Harbor, as it is sometimes called, was the most important town on the west coast of the Queen Charlotte islands, and stood on the northern side of a southern entrance to Skidegate channel. This southern entrance is the Tcꜝā′ał inlet referred to.
[367] The canoe passage through Spit point.
[368] A name given to the sculpin (qꜝāl) on account of its spines. This episode accounts for the shallows on the north side of Cumshewa inlet.
[369] My interpreter said he had always heard this episode treated differently—in the way in which it is told in the second version of the story.
[370] Skedans is one of the few towns prominent in Haida story that have been occupied in recent times. It stood on a tongue of land at the northeastern end of Louise island. The name is a white corruption of the chief’s name. By the people themselves it was called Qꜝō′na, or Grizzly-bear town. Seaward from the site are several islands and reefs, of which Island-that-wheels-around-with-the-current (Dalgā′-iłgałgîñ) is the closest in and Farthest-one-out (Ga-ig̣oqꜝā′-idjūsg̣as) the outermost.
[371] See introduction to notes.
[372] The exact meaning of the archaic words used here (xa′u-ū łî′ñgîñgwañ) has been forgotten, but this is the idea involved.
[373] See story of A-slender-one-who-was-given-away, note 12.
[374] Spoken sarcastically. See story of A-slender-one-who-was-given-away, note 19.
[375] Canes half blue and half red were often carried by the supernatural beings. Compare story of The one abandoned for eating the flipper of a hair seal, page 181.
[376] See story of Raven traveling, note 40.
[377] Haida Kꜝī′watcꜝas, a trail which runs up the inlet from Skedans.
[378] Half a mile from the town.
[379] Breaking the exogamic law, for they were both Eagles.
[380] The word used here for Raven is Wī′gît. Every fall Wī′gît was said to come over to the Queen Charlotte islands from his home in the Tsimshian country.
[381] This youth was apparently appointed to apprehend Upward after he should escape in the form of a cinder.
[382] Łᴀ′ndal and lakꜝî′l were “common words” not employed by the upper classes unless in addressing those beneath them. Compare note 24.
[383] Kꜝō′djix̣ū, the word used here, is said to be the same as tcꜝa′tcꜝa, identified by one of my informants with the Rusty Song Sparrow, though this identification is somewhat doubtful.
[384] ʟdas is the east coast of Graham island.