Part 8

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

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

Near the creek a person was walking about. He laid down something he held in his hand and stretched it out. He threw wooden floats over the creek. They became sawbill ducks. [81] They flapped across with it. When they got across they became wood once more. They floated about. Then the man pulled it toward himself. One saw him take two bright salmon out of it. He then laid the net to dry on two alders standing there, took the two salmon, and went toward the woods with them.

Now he (the on-looker) went down to the net. He counted its meshes. [82] There were seventeen (ten and seven), and he repeated the number: “Fifteen and two.” Then he started away. “Fifteen and two,” he said. He kept falling down; so he went back and counted them again each time and started off anew. “Fifteen and two,” he said. Then he fell down and went back again. Again he counted them, and he started off. He fell down. Then he forgot. That is why, when one goes along over ground with which he is not familiar, he always falls there.

At last he came away with the information, and the Food-giving-town people came to own the net.

After this the people moved back to the town of Sqē′na. And they made forms around which the meshes are twined. They made them in preparation for making nets. And they also took the bark of the ʟᴀl. [83] When they had finished gathering these the Food-giving-town women began to make nets.

At Gwī′gwᴀnsʟꜝî′ñ, [84] near the town of Sqē′na, spring salmon ran into a certain creek at that time. A man of the Food-giving-town people owned the creek, but he gave it to his son. For that reason his sisters began to put dirty things into the creek. [85] The supernatural being of the creek then put on his clothing and his black-bear hat. [86] He had four dorsal fins. He started seaward along the bed of the creek. And he became a rock close in front of it, and remained there, and the creek was gone. The supernatural being of this creek was named “Supernatural-being-of-the-four-days.”

After that they moved to Tcꜝig̣ogī′ga. [87] Then, when spring came, they began to fish for flounders. One day they killed one of these. They roasted it. When some persons quarreled in the town, and all ran to see, a boy remained sitting by the flounder. [88] Lo, something ran out of it. It came out quickly. The boy cried, saying that the food had flown away.

And after they had fished for another space of time, one day, when they were out fishing, something pulled hard against them. Then they pulled it up. They did not know what it was. They came home, and they carried the flounders on their backs. Then they handed the thing they had pulled up back and forth. And a certain person came to them. He looked. He said, “A-a-a aidja′si kꜝūda′-i gua īdjā′.” [89]

They moved back again to the town of Sqē′na. After they had lived there for a while a woman of the Food-giving-town people became pregnant. She gave birth to a girl. And when spring returned some supernatural being came out of the ground and swallowed [the people] together with their canoes. That was Cave-supernatural-being, [90] they say.

Then she, too, went to Skidegate creek. While they were going along by canoe it came after them. When it got near she threw her child, which had just begun to creep about, into its mouth. It then went under water, and they landed there. That is why the place is named “Landing-of-many-canoes.”

Then she and her husband went about crying. By and by, when day began to break, they fell asleep. Very early in the morning they heard a child cry. Then they looked where it cried. The child was creeping about on top of a whale floating in a woodland lake and crying. He then took away his child. She did right when she threw her child into the mouth of the supernatural being.

The child grew up as rapidly as a dog. Now they went over to Skidegate creek, and the girls walked along on shore. As she walked along she sang. They tried to stop her. She did not listen. After she had gone along for a time the supernatural being came after them out of the woods with open mouth. She did not run away from it.

When it came near her, she seized it. The children found out that her finger nails were made of copper. She then tore it in pieces and threw it round about. “Even future people will see you lying about,” she said. She threw its head down. It is the one (rock) that they call “Chief.” The Food-giving-town people were then glad because she had killed it.

After that they lived at Skidegate creek. They did not know that she had power within herself disproportionate to her size. She played for a while and brought in a salmon. She came in from playing on a board. All that time she looked at it. By and by the youngest of her brothers, who was full of mischief, ate her fish. And he laid a bright humpback in its place.

When she came in from playing she looked in the place. “My child, Taxē′t,” [91] she said. She was sad on account of her salmon. She started it, that future people would be stingy. [92]

After they had lived there for a while her eldest [brother] lay dead in the morning. On the next morning the next to the eldest lay dead. On the day after that another one was dead. This went on until seven had been found dead.

One night, while the youngest was in bed, his sister came and sat at his feet. He drew himself together. His sister felt for his buttocks. He was astonished. He then drew in his belly closer, and when his sister [tried to] shove something into his anus it passed up along the surface of his belly. She then pulled it out and smelt of it. She did the same thing again. Again he drew in, and when she had pulled it out she looked at it.

And when she pulled it out the last time he rose quickly, took his quiver, and ran out from his sister. His sister went after him. She chased her brother about this island. After she had chased him about for a while he ran from his sister into the house of Many-ledges. [93] She stretched in her arm and drove him out again.

And after she had pursued him for another space of time he came to Tree island. [94] He then shot an arrow into the sky, and shot again into the notch of that arrow. After he had done this for a while [the chain] almost reached the ground, and he laid his bow upon [the end of] it. It became a ladder upon which he climbed up. The ladder drew itself up after him, and she only touched him.

Where he escaped in fright they call Tā′xet’s trail. [95] She had the first tā′xet. That is why they so name it. “Thunder in your own dress as you sit” [she sang]. “Thunder in your own dress as you sit.”

She then returned to Skidegate creek. And she began to tell [the people] their names: “Thundering-in-his-ascent,” “Supernatural-woman-upon-whom-property-burst-down,” “Supernatural-woman-upon-whose-house-screen-a-hawk-sits,” “Into-her-house-the-tide-comes,” “Her-house-is-kept-up-to-heaven-by-the-wind.” [96] She called her sister “Supernatural-woman-the-edges-of-whose-skirts-thunder.” She called herself “Supernatural-woman-in-whom-is-thunder.”

She then took one of the Gîtî′ns’-servants [97] with her. Her younger sister started seaward from her. She is the one over whom the water breaks in front of Skidegate creek. Then she herself settled down at the head of the creek. She is the one who owns the tā′xet. One who does not handle them carefully (i.e., in accordance with the tabus) is killed. The salmon are also found with cuts.

After the woman went up they began to fish with nets. The women of the Food-giving-town people made nets. And, after they had fished with them for a while, one night they saw Supernatural-woman-in-whom-is-thunder. Underneath she wore a rainbow blanket. Over it she wore a flicker blanket. They saw it. While they fished they put words into a song about this: “Going up grandfather’s creek, moving about, and going up it to land as the tide comes in [she appeared].”

A cedar stood behind the town of Tcꜝig̣ogī′g̣a, called “Young-cedar-woman.” Above that [on the creek] lived a certain woman. She was unable to twist twine for a net because her skin was covered with hair. Then she found a surf scoter [98] which had floated ashore, and she skinned it. She fitted it to her head. Its neck and head were both intact. She put it on and swam about in it where they were fishing. There she took salmon out of the net, strung them up, and cut them open.

She did the same thing again. The owners of the net picked up gravel and threw it seaward at the net [exclaiming:] “Sand-fleas’ insides.” [99] One night when she swam out some one threw a stone at her. [The scoter] gave forth a dull sound and disappeared from sight. On the next day a woman lay there with a string of salmon.

After that some time passed. There was a certain man who had many elder brothers, all of whom were married. They fished at night. One after the other came home, and they roasted the salmon. They ate with their wives. He wanted to do the same thing, and he also married.

After he had brought home his wife he went fishing with them, and he came back in the night and roasted a salmon. When it was cooked he awoke their wives. “Come and eat,” he said to her (his own wife). “Land otters eat at night” [she said], and she made her husband ashamed.

The next night he went to fish with them again. And when they came home they roasted another. When it was cooked, she kicked her husband in the back with her feet, but he said to his wife: “Land otters eat in the night.” He made her ashamed also.

They then built a house in the town. They had the front of it covered with feathers. When it was finished they called it Feather-house. Afterward, although it stood back from the shore, the tide rose to it. When it got even with it it began to fall. They told each other that on account of that house they had almost had a flood. [100]

One day, after they had been fishing, they came in. The wife of one of them lay with her back to the fire. A man had his arms around her. Then he cut his hand off. But it was his wife who got up crying. He did it by accident to her. [101]

One autumn a person went to Falling-forward to fish for silver salmon. And at night his daughter fell asleep in the bow. He was afraid then to awaken his child and ran the bow into the clay. He, too, fell asleep. When he awoke in the morning he called to his child. His child was gone. He then saw the tracks of a black bear leading inland from the canoe.

At that time the town people became angry with the Black-bear people. They reared a large number of dogs, and they made many deadfalls. [102] There was not a trail without its deadfall. Immediately they began to kill them.

After they had killed them in this way for a while the dogs started after the bears. One day the dogs started right from the houses after something. The people followed them. The bear climbed a tree standing near. Her two young ones were with her.

They then spanned their bows. When they were ready to shoot her she made a motion outward from herself and from side to side across her nose. [103] They then tied the mouths of their dogs.

Then they called them to come down from the tree. And, when they came down, the bear licked her friends. They then led them home, and they liked the house. They gave them something raw to eat. They did not speak. But after the cubs had played about for a while the dogs killed them. And the sorrow of their mother for their death killed her.

After they had killed bears for some time one of them went to see his deadfall. It had fallen upon some creature like a human being, and he had copper on his back. He brought it home.

After that a certain person went from the town. He entered Salmon-point’s house. When the supernatural beings went past they let themselves float into the house and ate all his food. Because he was old they were not afraid of him.

Then his nephew [104] found a bullhead, skinned it, and dried the skin. And one day, when the supernatural beings came by, he called to them to come. On account of it his uncle became angry with him. All the more he called them. By and by some turned thither. He placed himself in the doorway. He made his needles stand up and, when the supernatural beings floated in, he cut them. When they went out he did the same thing again. The supernatural beings were afraid of him.

One day he went to the house of Heaven-holder. [105] And [Heaven-holder] said to him: “Human beings will ask me for pleasant weather.”

Now the Head-of-creek woman of Skidegate creek had spoken as follows: “I will remember you. After the Food-giving-town people are all gone they shall become numerous again,” she said.

There they cut down a cedar. They split it up and carried it out of the woods. Then they began to make a fish trap. And when they had finished it they named it “Small-hole-in-the-ground fish trap.” [The maker of this] gave the fish trap to his son. His wife belonged to the Gîtî′ns and he (the son) was the first of the Big-house people.

The people of the Raven clan own the thunder. [106] Therefore, when one of the Raven clan is about to die, it thunders.

This is the end.

This story consists of a number of mythic or half mythic episodes detailing supposed early doings of a Haida family which used to occupy the east shore of Moresby island, between Skidegate inlet and Cumshewa point. Skidegate creek runs through the middle of their territory and was their most important stream. This fact accounts for the prominence of the Creek-woman of Skidegate creek in the legends. Food-giving-town (Daiyū′) was on Shingle bay, on the south side of Skidegate inlet. In 1901 there were said to be but four survivors of the family, although the Haida declared they had formerly been a large and prominent division, and they themselves claim that their chief was town chief of Sqē′na.

DAIYŪ′-AŁ-LĀ′NAS

Sqē′na lnagā′-i g̣ag̣odai′yañ wᴀnsū′ga. Giê′nhao Sg̣ā′na-djat-g̣a­ga-xē′gᴀñ u tcīag̣eā′lāg̣ᴀni giên Ya′ku-lā′nas, Tās-lā′nas, Ku′na-lā′nas, Sʟꜝê′ña-lā′nas, Stꜝawa′s-xā′-idᴀg̣a-i, Daiyū′-ał-lā′nas, Tcān-lā′nas.

Lnagā′-i g̣ā′g̣odi qa′⁺odi ʟ g̣ā′xa tcꜝū g̣ei ʟꜝ qꜝonanᴀ′ns giên tcꜝā′nawa-i g̣ei kū′na ʟꜝ dałg̣ai′g̣anᴀ′nsi giên gī′nᴀ qā′ʟ̣g̣ᴀns gañā′ñ g̣eiłgaña′ñ wᴀnsū′gᴀñ. Giên ku′ngi łg̣a kꜝᴀ′dᴀla ʟꜝ kiūqꜝā′-ig̣a­da′ñasi giên g̣axaga′-i lnagā′-i gut gᴀ′ndax̣îtsī′ giên na-i ku′ngida xēlxā′nsi g̣ei qꜝā′xᴀda qꜝoa′lu gī ʟꜝ tcꜝidjū′djag̣adañag̣ᴀn łg̣ēt at ᴀ. ʟꜝ tcꜝidᴀłsī′ giên g̣ᴀn ʟꜝ qꜝᴀgā′ñag̣ᴀni.

Gañā′ñ ʟꜝ watcꜝag̣ā′dᴀñ qa′odihao lnagā′-i g̣a nᴀñ lā′na-a′og̣asi a′og̣a gui qꜝā′xada qꜝoa′lu ʟꜝ tcꜝī′dᴀłtcꜝai′yañ wᴀnsū′ga. Ha-i ʟ̣ū′hao ku′nag̣ēłsī′ giên tcꜝidalᴀ′ñ at tca′aʟ a′thao gut ʟꜝ îsdai′yag̣ᴀn.

Hai uiê′dhao gut ʟꜝ î′sda gut ʟꜝ î′sda qa′⁺odihao ʟꜝ qasag̣ai′yag̣ᴀn. Ya′ku-lā′nas qasā′g̣a. Ku′na-lā′nas qasā′g̣a, Sʟꜝê′ña-lā′nas qasā′g̣a, Stꜝawa′s-xā′-idᴀg̣a-i qasā′g̣a, giên Daiyū′-ał-lā′nas sg̣u′nxᴀn sila′iᴀg̣a g̣ā′g̣odaiyā′g̣ᴀni. Giê′nhao gu ʟꜝ naxa′ñ qa′⁺odi Lanai′ya g̣a ê′sîñ ʟꜝ tcꜝig̣ax̣unā′ñañ wᴀnsū′ga.

Gu ʟꜝ naxā′ndiasi. Gu ʟga ʟꜝ gutlā′gᴀs. Giên xᴀ′nłag̣a Ku′ndji lnagā′-i gu êsî′ñ Stꜝawā′s-xa-idᴀg̣a′-i lā′na-dag̣ag̣eā′lañ wᴀnsū′ga. Gut łtā′x̣ua lādai′yañ wᴀnsū′gᴀñ.

ʟꜝ nā′xa qa′odihao Lanai′ya gu nᴀñ Daiyū′-ał-lnaga′ djā′g̣a stꜝeg̣eā′lañ wᴀnsū′ga. Giê′nhao l’ stꜝeg̣iā′las g̣ala′-i g̣a l’ g̣oxagᴀ′ñ­sîñ⁺g̣as. Giên hᴀn ʟā′lᴀñ lᴀ kî′ñgugᴀns: “Dī kꜝō′tᴀł giê′nᴀ qꜝā′xada stᴀ′nsîñ dī qꜝe-ū′g̣ei xā′sʟdañ taga′-i dī gutlagᴀ′ñgīnî g̣aga′n ᴀ. Giê′nᴀ gᴀm dī tcꜝîsdjigū′sʟg̣ᴀñᴀñ. ʟꜝᴀ ʟꜝ tcꜝî′sdjigūsʟa′s gī dī łg̣oā′g̣agᴀñga.”

Giên g̣ā′la-i stᴀ′nsîñ l’ g̣ō′xagᴀña-i ʟ̣ū′hao g̣ā′lx̣ua l’ kꜝotwā′lañ wᴀnsū′ga. Giê′nhao djā′ag̣ᴀñ lᴀ tcꜝîtg̣ā′wasi. G̣āl stîñ g̣ea′las giên lᴀ ʟꜝ ʟ̣sʟtcꜝai′yañ wᴀnsū′ga. L’ ʟā′lg̣a qadjî′ñ łg̣ᴀ′mg̣alᴀ′ñᴀs giên ʟ qꜝᴀ′lg̣at l’ dᴀñʟ̣′sʟgîlgā′ñañ wᴀnsū′ga. Giên l’ qꜝeū′g̣ei qꜝā′xada stᴀ′nsîñ la xasʟa′s giên gᴀm lᴀ la tcꜝîsdjigū′sʟg̣ᴀñᴀs. G̣āla′-i qoa′ng̣ela′-i ʟ̣ū djā′g̣ᴀñ lᴀ qeā′ñg̣aiyes. G̣oda′-i g̣ei g̣ā′-isgîł yū′ᴀnᴀsi giên l’ sg̣ā′-iłas dᴀ′ñat qadjî′ñ g̣oda′-i at lᴀ qꜝa-itg̣a-ig̣a­dā′ñgᴀñasi.

L’ sg̣ā′-iłgᴀñ qa′⁺odihao gaatxᴀ′n sîñgaʟ̣a′nas tcꜝā′nuwa-i kꜝī′luła′si giên nᴀñ xᴀ′ldᴀña lᴀ dag̣ai′yas Ku′ndjî lnagā′-i g̣a ga sʟx̣î′tg̣ᴀtꜝadja′ñ wᴀnsū′ga. Giên nᴀñ lā′na-aog̣a′gas gia′g̣ei lᴀ qatcꜝai′yas l’ qꜝo′lg̣a djā′g̣a kꜝotwā′las g̣a l’ īnā′was. Nᴀñ lā′na-a′og̣as gi′tg̣a at gu′tg̣a l’ kꜝū′g̣adies.

Giê′nhao g̣a xᴀña′ñ lᴀ gîñkꜝū′g̣adasi giên î′sîñ gui lᴀ qē′xagᴀñasi. Giê′nhao dā′dja-i lᴀ îsda′si giên qꜝolg̣ᴀ′ñ gu lᴀ qā′tcꜝas. L’ ki′łdiyañ-qꜝa′-idadja′ñ wᴀnsū′ga. Giên hᴀn l’ sī′wus: “ʟan hao sg̣ā′-iłgaña. Inax̣uā′ l’ īna′og̣a.” Giên l’ qꜝo′lg̣a hā′yiñ l’ tia’djî′ñᴀs.

Giên î′sîñ g̣a lᴀ qā′dᴀsi. Ha′oxᴀn gu′tg̣a ʟꜝ gug̣ā′dies lᴀ qe′iñas. Giên î′sîñ qꜝolg̣ᴀ′ñ gi gi lᴀ nī′djiña′-i ʟ̣ū î′sîñ lᴀ ʟꜝ tia’djî′ñᴀs. Gañā′ñ lᴀ isstᴀ′nsîña′-i ʟ̣ū l’ kîl lā′g̣a la ya′ʼdasʟai′yañ wᴀnsū′ga. Giên qꜝolg̣ᴀ′ñ gi dā′-ixᴀn gī lᴀ nī′djîñᴀsi.

Giê′nhao g̣a lᴀ qā′dᴀsi. G̣ei lᴀ qintcꜝai′yasi. Yan l’ djā′g̣a l’ īnā′was lᴀ qe′iñᴀs. Guta′t ʟꜝ nā′ñgᴀñᴀs. Gutg̣ᴀ′ñ agᴀ′ñ ʟꜝ ʟqꜝᴀ′gᴀs.

Giê′nhao stᴀ lᴀ qā′-idesi. Sî′ñx̣aiya-i g̣a lᴀ qea′ʼtcꜝidi qa′⁺odi g̣a lᴀ qā′atꜝadjañ wᴀnsū′gᴀñ. Giê′nhao na-i g̣ei g̣atcꜝigā′ñg̣o tꜝa′łg̣a agᴀ′ñ lᴀ sg̣ᴀ′lg̣attcꜝias. Giê′nhao ʟꜝ skî′nudi qa′⁺odi ʟꜝ tā′-isʟaiyas. Na-i xā′-idᴀg̣a-i qꜝaxō′gᴀña-i ʟ̣ū g̣a lᴀ qā′gᴀsi. Gu′tg̣a kî′lgūldia′si. Giên qꜝasʟia′-i ʟ̣ū stᴀ lᴀ qā′-idesi.

Giên sîñgaʟ̣a′n xē′tg̣a l’ ga′o-ułas. L’ ga′owas. L’ ga′owas. L’ ga′owas. Sî′ñx̣ī stᴀ g̣a′tg̣a l’ qaʟꜝ′xas. L’ gū′dᴀña-i la′ogwañᴀs. G̣oda′-i lᴀ qea′ñasi. Qꜝaxada′-i sg̣un wa g̣a īdjā′ñ wᴀnsū′gᴀñ.

Dāg̣ala′-ig̣a sîñg̣aʟ̣a′n xē′tg̣a l’ ga′o-ułas. Tꜝᴀn g̣ei lᴀ qꜝa′-itnanᴀ′ñᴀs. Lᴀ g̣ā′łgas at lᴀ ta′odas at lᴀ skî′ndas. G̣e′ihao lᴀ qā′-itgoañañ wᴀnsū′ga. Giên lᴀ xā′g̣aʟꜝxai′yañ wᴀnsū′ga. Gᴀm ʟ xā′-idᴀg̣a lᴀ qîndagᴀ′ñasi. La sg̣u′nxᴀn g̣ᴀn ᴀ′ñg̣a u′nsᴀdᴀsi. ʟan l’ sg̣ā′-iłas. L’ gūdᴀña′-i lᴀ ūgoā′ñᴀs.

Giê′nhao sî′ñx̣aiya′s giên g̣a lᴀ qā′atꜝadjañ wᴀnsū′ga, giên naga′-i g̣ei agᴀ′ñ lᴀ sqᴀ′lg̣attcꜝa′si. Giê′nhao ʟꜝ qā′sʟʟꜝg̣a′gᴀs. Giê′nhao gia′gu ʟꜝ ta-ixā′ñᴀs g̣a la qā′gᴀs. Î′sîñ gu′tg̣a ʟꜝ kî′łguldi qa′odi ʟꜝ qꜝa′sʟia′-i ʟ̣ū nᴀñ īłiñā′gᴀs g̣ō′tg̣a lᴀ xā′dax̣îts giên l’ g̣ō′tg̣ei tꜝana′-i lᴀ gītcꜝa′si. Gᴀm l’ îłdā′g̣ᴀñᴀs. Giên nᴀñ djādā′gᴀs î′sîñ gañā′ñ lᴀ isdā′si. Lᴀ ʟꜝa qꜝakꜝu′ñu-î′ñg̣asʟas. Giên stᴀ lᴀ qā′-idesi.

Sîñg̣aʟ̣ana′-i ʟ̣ū Ku′ndjî lnagā′-i gu ʟꜝ sg̣ā′-igaxē′gᴀñᴀs. Nᴀñ gīdā′ga djatīnā′gas djā′g̣ᴀñ dᴀ′ñat kꜝōdaxā′go-uła′ñ ʟꜝ sī′wus. Giên lᴀ ʟꜝa gūdᴀña′-i lā′gᴀs. La ʟꜝa tcig̣ᴀ′nsg̣an g̣a qadjî′ñ lᴀ ʟ̣ā′nas giên lᴀ taodai′yas giên xā′-ida-mā′sg̣a gut ᴀ′ñg̣a lᴀ îsda′si. Nᴀñ djā′adas g̣ō′ga hao agᴀ′ñ gîñstꜝē′g̣îłdaiyañ wᴀnsū′ga, giên l’ ʟā′lg̣a l’ ʟ̣′sʟtcꜝas gañā′xᴀnhao nᴀñ lᴀ qatā′-idaiyas g̣a lᴀ qā′gᴀñ wᴀnsū′ga.

Giên lnagā′-i g̣ā′g̣odi qa′odi Qā′łgui lnagā′-i stᴀ nᴀñ qā′-idañ wᴀnsū′gᴀñ. L’ qagiagᴀ′ñ qa′odi yêłsqa′og̣a-i sū′ug̣ei nᴀñ g̣ᴀ′nʟ̣ᴀ tᴀmx̣iê′nʟꜝxa′si g̣ᴀ′nstᴀ lᴀ qā′ʟꜝxas. Ḷ′xakuns hᴀ′nhao l’ kig̣ai′yañ wᴀnsū′ga.

G̣ᴀ′nʟ̣a-i djî′nxa nᴀñ xā′-idᴀg̣a qā′g̣oñᴀsi. Gī′nᴀ kꜝū′gîñᴀsi ū kꜝug̣ā′wasi giên ū hī′g̣agîłda′si. Giên kīgayā′ñwa-i g̣ᴀ′nʟ̣a-i īnax̣ui′ ū qꜝā′datꜝadjasi. ʟłgiag̣a-g̣ea′lasi. X̣īʟ′x̣ug̣ā′dᴀsi. Īnax̣uā′g̣ea′l­ga-i ʟ̣ū łkꜝiā′na-g̣ea′lasi. Gā′-ikꜝugîñdā′ldᴀłsi. Giên nᴀñ ē′łiñᴀs gui′g̣añ îsdai′yasi. Tcī′na x̣āł stîñ g̣e′istᴀ lᴀ îsda′si lᴀ qe′iñasi. Giên ā′xada-i gu qᴀl stîñ gīxā′ñᴀs gu lᴀ qag̣adā′si giên tcī′na-i stîñ ū xā′x̣idasi giên dī′tgi wᴀ dᴀ′ñat qa′îłsi.

Giê′nhao āxada′-i g̣a lᴀ qā′g̣asi. Xᴀ′ñada lᴀ kꜝoa′îndasi. ʟa′łîñgī djī′guagasi giên “gatꜝag̣a′-i īnᴀ′ñgī g̣astî′ñ” hᴀn lᴀ kīg̣ada′si. Giên stᴀ lᴀ qā′-idesi. “Gatꜝaga′-i īnᴀ′ñgī g̣astî′ñ,” hᴀn l’ sū′us. Giên l’ ʟ̣′tꜝᴀłdagᴀñᴀs giên î′sîñ gui lᴀ stī′łsi. Giên î′sîñ lᴀ kꜝoa-î′ndagīsi giên î′sîñ stᴀ lᴀ qā′-idesi. “Gatꜝag̣a′i-īnᴀ′ñgī g̣astî′ñ” hᴀn l’ sū′us. Giên l’ ʟ̣′tꜝᴀłda′s giên î′sîñ gui lᴀ stī′łgᴀñᴀsi. Î′sîñê′sîñ lᴀ kꜝoaî′nda′si giên l’ qā′-ides. L’ ʟ̣′tꜝᴀłdas. Giê′nhao gī l’ qꜝā′-isgīdā′ñañ wᴀnsū′gᴀñ. Ga-i g̣aga′nhao ʟga′-i gi gī′nᴀ qꜝa′-idesi wᴀ gut qā′gᴀsi giên wᴀ gu ʟ̣′tꜝᴀłdagī′gᴀñ wᴀnsū′gᴀñ.

Giê′nhao lᴀ sqatg̣ā′g̣atcꜝuusi giên Daiyū′-ał-lā′nas ā′xada-i dag̣a­g̣ea′lañ wᴀnsū′gᴀñ.

Giê′nhao ga′-istᴀ Sqē′na lnagā′-i g̣a ʟꜝ tcꜝīsdiā′lañ wᴀnsū′ga. Giê′nhao sqꜝā′sta gu ʟꜝ ʟ′g̣ołg̣asi. Ā′xada-i g̣ᴀ′nhao ʟꜝ wa′gañ wᴀnsū′ga. Giên ʟᴀl qꜝᴀl ê′sîñ ʟꜝ î′sdas. ʟꜝ î′sdagī′ga-i ʟ̣ū ā′xada-i î′sîñ Daiyū′-ał-djina′s xai′g̣ox̣ida′ñ wᴀnsū′gᴀñ.

Giê′nhao Sqē′na lnagā′-i qꜝō′łg̣a Gwī′gwᴀn-sʟꜝîñ gu nᴀñ g̣ᴀnʟ̣ā′gᴀs g̣e′ihao tꜝag̣onā′g̣añ wᴀnsū′ga. Nᴀñ Daiyū′-ał-lnaga′ g̣ᴀ′nʟ̣a-i dag̣ā′si, gi′tg̣ᴀñ ʟꜝa lᴀ lᴀ dag̣adai′yañ wᴀnsū′ga. Tꜝā′g̣ahao l’ djā′sg̣alᴀñ g̣ᴀnʟ̣a′-i g̣ei gī′nᴀ sqē′lᴀ î′sdax̣idā′ñ wᴀnsū′gᴀñ. Giê′nhao g̣ᴀ′nʟ̣a-i sg̣ā′nag̣wa-i qꜝalᴀ′ñ g̣ei qatcꜝa′s giên tān-dadjî′nda­g̣e′iłs. Giên l’ łg̣ā′na sqꜝastᴀ′nsîñᴀs. Giên g̣ᴀ′nʟ̣a-i qā′łi gut lᴀ ʟ̣′dax̣îtsg̣ai′yañ wᴀnsū′gᴀñ. Giê′nhao qꜝā′tgu xᴀn l’ łg̣ā′ga qꜝai­g̣ā′wag̣ᴀni giên g̣ᴀ′nʟ̣a-i ga′ogūg̣ā′ñ wᴀnsū′ga. G̣ᴀ′nʟ̣a-i sg̣ā′nag̣wa-i hao Sg̣ā′na-sa′nʟ̣ina-stᴀ′nsîns hᴀn kig̣ai′yāg̣ᴀni.

Giê′nhao ga′-istᴀ Tcꜝig̣ogī′ga g̣a ê′sîñ ʟꜝ tcꜝī′g̣ax̣una′ñag̣ᴀn. Giê′nhao qꜝê′nʟ̣g̣ā′g̣ada′-i ʟ̣ū skᴀntā′l gi ʟꜝ xa′ox̣ida′ñ wᴀnsū′ga. Qa′odihao g̣aatxᴀ′n nᴀñ ʟꜝ tia′-întcꜝawas. Lᴀ ʟꜝ kidjā′was. Lnagā′-i gu gu′tg̣a ga gwi′siwus ʟꜝ da′ox̣ida′si tꜝā′łg̣a nᴀñ g̣ā′xa skᴀ′ndᴀla-i qā′-idjîtwasi. Skᴀ′ndᴀla-i g̣e′istᴀ tꜝā′g̣ane gî′nᴀ g̣aʟꜝxai′yasi. G̣atgua′gañ wᴀnsū′ga. Nᴀñ g̣axā′s sg̣ā′-iłas ī′naat “Adā′adaga-i g̣a-ix̣i′dᴀñ” hᴀ′nhao l’ sā′wañ wᴀnsū′ga.

Giê′nhao î′sîñ ʟꜝ xa′odi qa′odi gaatxᴀ′n ʟꜝ xaoyä′nᴀs gu gī′nᴀ g̣ei ʟꜝ dᴀndadjañ wᴀnsū′ga. Giên ʟꜝ dᴀ′ñîsʟłasi. Gᴀm gī′nᴀ īdjᴀga′-i g̣ᴀn ʟꜝ u′nsᴀtg̣ᴀñᴀs. ʟꜝ īsg̣oa′gîda′ñas giên skᴀ′ndᴀla-i ʟꜝ u′nxᴀt­gîłsi. Giên gī′nᴀ ʟꜝ dᴀ′ñsqꜝaʟî′ndjiwᴀs gu′tgi ʟꜝ qê′ñsqꜝag̣ā′gᴀña. Giê′nhao g̣ᴀ′nstᴀ nᴀñ qaʟꜝxai′yas qea′ñasi. Hᴀn l’ sī′wus “A-a-a aidja′si kꜝuda′-i gua īdjā′” hᴀn sā′wañ wᴀnsū′gᴀñ.

Sqē′na lnagā′-i g̣a î′sîñ ʟꜝ tcꜝig̣ax̣ū′nᴀñᴀs. Gu ʟꜝ naxā′ñ qa′odihao gu nᴀñ Daiyū′-ał-djī′naga gu dałgidā′lañ wᴀnsū′ga. L’ qe′igᴀs giên nᴀñ djā′da la qe′igᴀs. Giên î′sîñ qꜝê′nʟ̣g̣ag̣ada′-i ʟ̣ū ʟga-i g̣e′istᴀ gī′nᴀ sg̣ā′nag̣wa ʟꜝ g̣ᴀn ʟ̣′stas giên ʟꜝ g̣ag̣ā′tcꜝig̣ā′ñ wᴀnsū′gᴀñ. G̣a′odan-sg̣ā′nag̣wa-i hao īdjā′ñ wᴀnsū′ga.

Giê′nhao la ê′sîñ Qꜝā′stᴀ g̣a îsg̣ā′wañ wᴀnsū′ga. L’ ʟuqā′gîñg̣og̣ᴀ′ndixᴀn la g̣ᴀn lᴀ ʟ̣stᴀgā′wañ wᴀnsū′ga. L’ ā′xᴀnag̣ela′-i ʟ̣ū′hao l’ gī′tg̣a ʟx̣uqā′goañg̣ā′yagᴀs. L’ xē′łiᴀg̣ei la qꜝādai′yañ wᴀnsū′ga. ʟ̣ū l’ g̣agugia′si giên gu lᴀ î′sg̣ug̣oasi. G̣agᴀ′nhao “ʟua′stadjî­gî′lgaña” hᴀn ʟga-i kig̣ᴀ′ñ wᴀnsū′gᴀñ.

Giên ʟā′lᴀñ dᴀ′ñat xᴀn gu lᴀ sg̣ā′-igadixā′ñg̣oas. Qa′odihao sî′ñgaʟ̣andāla′-i ʟ̣ū l’ qꜝā′sʟg̣oas. Sî′ñg̣aʟ̣an xē′txa l’ giū′g̣a nᴀñ g̣ā′xa sg̣ā′-iłas. Giê′nhao ʟgu sa′oga-i gī lᴀ qîñg̣ā′was. Sū łkꜝî′nxa g̣ag̣odia′ g̣a kun gā′-iʟ̣gî′ñ u′ngut nᴀñ g̣ā′xas ʟx̣uqā′g̣u′ndias. Î′sîñ sg̣ā′-iłdias. Giên gī′tg̣ᴀñ lᴀ ʟ̣x̣idā′ñ wᴀnsū′ga. Gī′nᴀ sg̣ā′­nag̣oa xēłī′ᴀg̣ei gītg̣ᴀ′ñ lᴀ qꜝatai′yas ałha′o lᴀ ga ʟia′ʼdaiyañ wᴀnsū′ga.

Giê′nhao nᴀñ g̣axā′gᴀs xa īna′gᴀns gañā′ñ l’ î′sîs. Giên gaatxᴀ′n î′sîñ Qꜝā′stᴀ g̣a ʟꜝ tcꜝig̣ax̣unā′ñᴀs. Giên ʟ g̣ā′xa djā′da dᴀ′ñat ʟgoa′t l’ gᴀ′ndalg̣āwañ wᴀnsū′ga. L’ qā′giagᴀns gut lᴀ kꜝudjudā′las. Lᴀ ʟꜝ ste′idas. Gᴀm lᴀ gudᴀ′ñg̣ᴀñasi. L’ gᴀndā′ldi qa′odihao łkꜝî′nxᴀstᴀ gī′nᴀ sg̣ā′nag̣was ʟꜝa g̣a xēłā′ñ gī łg̣ᴀ′pdᴀldaalañ wᴀnsū′ga. Gᴀm stᴀ lᴀ qagᴀ′ñqā′g̣ᴀñasi.