Tlingit Myths and Texts

SMITHSONIAN INSTITUTION
BUREAU OF AMERICAN ETHNOLOGY

BULLETIN
39
TLINGIT MYTHS
AND TEXTS
RECORDED BY
JOHN
II.
SWANTON
X^
I
"
OF
TH
Of
UNIVERSITY
ÂLlFOHNlL
WASHINGTON
GOVERNMENT PRINTING OFFICE
1
LETTER OF TRANSMITTAL
BUREAU OF AMERICAN ETHNOLOGY, Washington, D. C., May 20, 1908.
SIR: I have the honor to submit herewith for your consideration the manuscript of Tlingit Myths and Texts, by Dr. John R. Swanton, with the recommendation that it be published in this Bureau s
series of Bulletins.
SMITHSONIAN INSTITUTION,
Yours, respectfully,
W. H. HOLMES, The SECRETARY OF THE SMITHSONIAN INSTITUTION,

Washington, D. C.
Chief.
in
187754
CONTENTS
Phonetic Key Introduction
vm
in English at Sitka
Myths Recorded
1.
2.
Raven The Big Clam

English Version of the Story of the Four Brothers Origin of the Killer Whale
21
3.
4.
5.
25
KAka
The Land-otter Sister The Land-otter Son The Wolf-chief s Son
Wolverine-man
30
6.
7. 8.
9.
10.
The Halibut People

the Monster Devilfish and the Cry-baby.
.
11. Stories of 12.
40
The Woman who was Killed by a Clam

Root-stump
13. 14. 15.
The Protracted Winter

Beaver and Porcupine The Poor Man who Caught Wonderful Things The Finding of the Blue Paint, and How a Certain Creek Received
45
its
16.
17.
Name
Various Adventures near Cross Sound 19. Kats! 20. The Unsuccessful Hunters
18.
46 47
50
53
21. Origin of 22.
23.
24.
Iceberg House The Woman Taken Away by the Frog People.. How the Frogs Honored the Dead The Brant Wives
Story of the Wain-house People
54
57
25. Story of the Puffin 26. 27.

28.
29.
The Alsek River People The Youthful Warrior The First War in the World
First
How Protestant Christianity was Myths Recorded in English at Wrangell

30.
31.
Heard Of
at Sitka.
32.
Raven Kake x q! u te
33. Origin of the GonaqAde t 34. Story of the GonaqAde t
35. Origin of the Lle
nAxxi dAq
36.
The Thunders
Screech Owl
177
37. Origin of the 38. LittleFelon

39. Origin of the
40.
Fern Root and the Ground Hog The Halibut that Divided the Queen Charlotte Islands
VI
CONTENTS
Page 181
Myths Recorded in English at Wrangell Continued. The Image that Came to Life 42. Djiyl n 43. The Self -burning Fire 44. The Giant of Ta sna 45. The Woman who Married a Land Otter 46. The Land-otters Captive 47. The Man Fed from the Sky 48. The Salmon Sack
>.41.
182 186 187
187
188
189
192
192
49. Roots
50.
51.
52. 53.
54.
55. 56.
57.
58.
The Mucus Child The Salmon Chief The Jealous Uncle The Man who Married the Eagle The Brant Wife The Duck Helper The Boy who Shot the Star The Boy and the Giant The Boy with Arrows on his Head
194
196
198
203
206
208
209
212
214 215
217
59.
GAmna
tckli
60.
61. 62. 63. 64.
65.
The Hm-tayl ci The East and North Winds The Big Beaver
Beaver and Porcupine
219 219 220 220 222 224
The Man who Entertained the Bears

Mountain Dweller How the Sitka KiksA di Obtained the Frog
QaqlAtcgu k The Beaver of Killisnoo
qoedi
dl
66.
67.
68.
69. Story of the Grizzly-bear Crest of the Te 70. Story of the Eagle Crest of the NexA di
71.
225 227 228 229

230
231 232
Story of the Killer- whale Crest of the
DAqL lawe
Crests yi 73. Story of the Frog Crest of the KiksA x di of Wrangell 74. Story of the Ka gwAntan Crests
72. Story of the
Nanyaa
233
233 236 237
75.
Migration of the
76. 77. 78. 79.
GanAXA di to Tongass The Woman who Married the Frog The Girl who Married the L!AL! T The W oman who Married a Tree The Girl who Married the Fire Spirit
Orphan The Dead Basket-maker The Crying-for Medicine The Runaway Wife The Rejected Lover The Faithless Wife The Woman who Married the Dead Man The Returned from Spirit Land
238 239
240
80.
81. 82. 83. 84. 85.
>
240 241 242

243
245
247
86. 87.
249 250 252 252 262

s
88JbeLSky Country
Texts."
89.
90.
91.
The Origin of Copper The Man who was Abandoned The Shaman who Went into the Fire, and the Heron
Dweller
..
Son
267,
92. Mountain-
280
CONTENTS
Texts
Continued.
VII
p age
289
292
93.
94.
95. 96. 97.
98.
99.
Kaha slJ, the Strong Man The L le nAXxi dAq Origin of the Frog Crest among the KiksA dl How the KiksA di Came to Sitka The Four Brothers The KiksA di Woman who was Turned into an Owl
Moldy-end Moldy-end (Wrangell version) Qaq! Atcgu k
294
295
297 299
301 311 321 324 325

326 347
100. 101.
102. 103.
104.
The Sea-lion Hunt The War in the Spruce Canoe Story of the Ka gwAntan
105. Story of the Ka ckle qoan 106. Origin of aLow-caste Name
369
372
The Tobacco Feast

Speeches Delivered at a Feast when a Pole was Erected for the Dead Words of Songs Taken in connection with Graphophone Records
Abstracts of Myths Myths recorded in English at Sitka. Myths recorded in English at Wrangell
374
390 416
416
429
PHONETIC KEY
a a a
longer
as
in.
and shorter forms
of the Continental a, like a in far
fall
A
e e 6
I i i
as in final; a close
approximation
to
in cut
e,
longer and shorter forms of the Continental as in bell

longer
like a in fate
and shorter forms
of the Continental
i,
like ee in street
as in hit
6 o
u u
u
longer and shorter forms of English as in rule

as in
o,
as inflow
put
barely formed o and u sounds; rather qualities of the preceding consonant sounds
the velar
q
g
than independent vowels &, not found in English
the velar g corresponding to the preceding, not found in English a sound similar to but deeper than the preceding, pronounced by the younger
x x
c
Indians almost like English y the velar spirant, pronounced like Spanish j or the palatal spirant, often mistaken for h
like English sh in short as in adze
as in sits
German
ch
dz
is
dj
tc
L
L
I
like English j and dg in judge like English ch in church not found in English, but resembling a rapid pronunciation of t not found in English, but resembling a rapid pronunciation of
and I, d and
or of k
/
and
a spirant belonging to the though often represented

d, n,
s,
same
series as the preceding; not
found in English
by
thl
or hi
t,
t!, s!,
k, g, h, w, y approximate the sounds for which they stand in English though the agreement is by no means absolute ts!, tc!, L!, k!, q! are similar to t, s, ts, tc, /, q, but are accompanied by a
,
catch in the breath which sometimes gives the impression of a pause, and sometimes sounds like a sharp click
k! is pronounced very far forward in the mouth it is sometimes set off in this way, but the distinction between the two sounds is by no means clear Labials are found only in a few words of foreign origin
!
when
TLINGIT
MYTHS AND TEXTS

Recorded by
JOHN R. S WANTON
INTRODUCTION
The following myths and
texts were collected at Sitka
and Wran
gell, Alaska,. in January, February, March, and April, 1904, at the same time as the material contained in the writer s paper on the
Social Condition, Beliefs, and Linguistic Relationship of the Tlingit Indians published in the Twenty-sixth Annual Report of the Bureau.
For further information regarding these people the reader is referred to that paper, to Krause s Tlinkit Indianer (Jena, 1885), Emmons Basketry of the Tlingit Indians, Niblack s Coast Indians of Southern Alaska and Northern British Columbia, Ball s Alaska and its Resources, Boas s Indianische Sagen von der Nord Pacifischen Kiiste Amerikas (Berlin, 1895), and the same writer in the Fifth Report of the Com
mittee Appointed by the British Association for the Advancement of Science, to Investigate the Northwestern Tribes of Canada, and the two special reports on Alaska for the censuses of 1880 and 1890. Most of the ethnologic information contained in the works of Venia-
minoff and other early writers
is
incorporated into the work of Krause.
Stories 7, 19, 94, 101, 102, and 103 were related by the writer s Sitka interpreter, Don Cameron, of theChilkat Ka gwAntan; stories 96 and 97
by Katlian, chief of the KiksA di; story 105 by a Yakutat man, Qla dAstin; and all the other Sitka stories, including the texts num bered 89-93, 95, 98, 99, and 104 by an old man of the Box-house From Katishan, chief of the Kasqlague di people, named Dekina k! obtained stories 31, 32, 33, 38, 65, 67, 68, 69, 70, of Wrangell, were Stories 34, 35, 71, 72, 73, 74, 100, 106, and the potlatch speeches. and 75 were related by an old Kake man 42, 50, 52, 53, 54, 57, 64, named KAsa nk!, and the remaining Wrangell tales by Katishan s mother. The last-mentioned has lived for a considerable time among the whites at Victoria, but with one exception her stories appear to have
11
.
been influenced
little
by the
fact.
Her son has been a church
mem
ber and shows a moralizing tendency; at the same time he was con sidered the best speaker at feasts in past times, and is supposed to have a better knowledge of the myths than anyone else in Wrangell.
Dekina k
u of Sitka is also a church member but his stories appear be entirely after the ancient patterns, to
!
49438
Bull.
3909
MYTHS RECORDED
1.
ENGLISH AT SITKA RAVEN a

IN
No
starts
one knows just
how
the story of
Raven
really begins, so each
from the point where he does know it. Here it was always begun in this way. Raven was first called Kit-ka ositiyi-qa-yit When his son was born, Kit-ka ositiyi("Son of Kit-ka ositiyi-qa"). to instruct him and train him in every way and, after he grew qa tried up, told him he would give him strength to make a world. After
w as no
T
sorts of ways Raven finally succeeded. Then there in this world, but it was told him that far up the Nass light was a large house in which some one kept light just for himself. Raven thought over all kinds of plans for getting this light into
trying in
all
the world and finally he hit on a good one. The rich man living there will make myself very small and had a daughter, and he thought, into the water in the form of a small piece of dirt." The girl drop swallowed this dirt and became pregnant. When her time was com pleted, they made a hole for her, as was customary, in which she was to bring forth, and lined it with rich furs of all sorts. But the child did not wish to be born on those fine things. Then its grandfather felt sad and said, "What do you think it would be best to put into that hole? Shall we put in moss?" So they put moss inside and Its eyes were very bright and moved the baby was bom on it. around rapidly. Round bundles of varying shapes and sizes hung about on the walls of the house. When the child became a little larger it crawled around back of the people weeping continually, and as it cried it pointed to
"I
many days. Then its grandfather said, what he is crying for. Give him that one hang my grandchild That is the bag of stars." So the child played with ing on the end. it about on the floor back of the people, until suddenly this, rolling he let it go up through the smoke hole. It went straight up into the sky and the stars scattered out of it, arranging themselves as you now see them. That was what he went there for. Some time after this he began crying again, and he cried so much Then his grandfather said, Untie that it was thought he would die He played and played with it the next one and give it to him."
the bundles.
"Give
This lasted
"
around behind his mother. After a while he let that go up through the smoke hole also, and there was the big moon.
o Cf. story 31.
[BULL. 39
Now just one thing more remained, the box that held the daylight, and he cried for that. His eyes turned around and showed different colors, and the people began thinking that he must be something other than an ordinary baby. But it always happens that a grand
father loves his grandchild just as he does his own -daughter, so the grandfather said, "Untie the last thing and give it to him." His grandfather felt very sad when he gave this to him. When the child and flew out had this in his hands, he uttered the raven cry, with it through the smoke hole. Then the person from whom he had stolen it said, "That old manuring raven has gotten all of my things." Journeying on, Raven was told of another place, where a man had
"Ga,"
an everlasting spring of water. This man was named Petrel (GAnu k) Raven wanted this water because there was none to drink in this world, but Petrel always slept by his spring, and he had a cover over Then Raven came in and said to it so as to keep it all to himself. How are I have just come to see you. him, "My brother-in-law, He told Petrel of all kinds of things that were happening you?" outside, trying to induce him to go out to look at them, but Petrel was too smart for him and refused. am going to sleep with you, When night came, Raven said, brother-in-law." So they went to bed, and toward morning Raven heard Petrel sleeping very soundly. Then he went outside, took some dog manure and put it around Petrel s buttocks. When it was 1 beginning to grow light, he said, "Wake up, wake up, wake up, brother have defecated all over your clothes." Petrel got up, in-law, you looked at himself, and thought it was true, so he took his blankets and went outside. Then Raven went over to Petrel s spring, took off the cover and began drinking. After he had drunk up almost all of the water, Petrel came in and saw him. Then Raven flew straight
.
"I
up, crying
"Ga."
Before he got through the smoke hole, however, Petrel said, "My So Raven stuck there, and spirits up the smoke hole, catch him." Petrel put pitchwood on the fire under him so as to make a quantity of smoke. Raven was white before that time, but the smoke made him of the color you find him to-day. Still he did not drop the water. When the smoke-hole spirits let him go, he flew around the nearest point and rubbed himself all over so as to clear off as much of the soot
as possible.
This happened somewhere about the Nass, and afterwards he started
up
this
the Nass.
he spit rivers.
some water fall from his mouth and made Next By spit more out and made the Stikine. out Taku river, then Chilkat, then Alsek, and all the other large The small drops that came out of his mouth made the small
way.
First he let
and by he
salmon creeks.
s WANTON]
TLINGIT
MYTHS AND TEXTS
After this Raven went on again and came to a large town where were people who had never seen daylight. They were out catching eulachon in the darkness when he came to the bank opposite, and he asked them to take him across but they would not. Then he said
to them, you don t come over I will have daylight break on you." But they answered, "Where are you from? Do you come from far up the Nass where lives the man who has At this daylight?" Raven opened his box just a little and shed so great a light on them that they were nearly thrown down. He shut it quickly, but they quarreled with him so much across the creek that he became angry and opened the box completely, when the sun flew up into the Then those people who had sea-otter or fur-seal skins, or the sky. skins of any other sea animals, went into the ocean, while those who
"If
land-otter, bear, or marten skins, or the skins of any other land animals, went into the woods [becoming the animals whose skins they
had
wore].
to another place where a crowd of boys were throwing one another. When they hit him with a piece he swallowed it. After a while he took dog s manure and threw at the boys who became scared, ran away, and threw more fat at him. He consumed all in this way, and started on again. After a while he came to an abandoned camp where lay a piece of jade (s!u) half buried in the ground, on which some design had been pecked. This lie dug up. Far out in the bay he saw a large spring salmon jumping about and wanted to get it but did not know how. Then he stuck his stone into the ground and put eagle down upon the head designed thereon. The next time the salmon jumped, he said, "See here, spring salmon jumping out there, do you know what this stone is saying to you? It is saying, You thing with dirty, green filthy back, you thing with dirty, filthy gills, come ashore here. Raven suddenly wanted to defecate and started off. Just then the big spring salmon also started to come ashore, so Raven said, "Just wait, my friend, don t come ashore yet for I have some business to attend So the salmon went out again. Afterward Raven took a piece of wild celery (ya naet) and, when the salmon did come Because Raven made ashore, he struck it with this and killed it. this jade talk to the salmon, people have since made stone axes, picks, and spears out of it.
Raven came
fat at
"
to."
Then Raven, carrying along the

birds, little
spring salmon, got
all
kinds of
When he came to a good place big, as his servants. to cook his fish he said to all of them, "Here, you young fellows, go will bury this in the ground and roast after skunk cabbage.
and
We
it."
don t want any After they had brought it down, however, he said, of that. wife has defecated all over that, and I will not use it. My
"I
Go back and
pass over two
mountains."
While they were gone,
BUEEAU OF AMERICAN ETHNOLOGY
[BULL. 39
Raven put
"
"
all of the salmon except one fat piece cut from around the navel a which is usually cooked separately, into the skunk cabbage and buried it in the fire. Before they returned, he dug this up and ate it, after which he put the bones back into the fire and covered
them
up.
"I
have been the birds at last came back he said to them, two mountains myself. Now it is time to dig it up. Dig it Then all crowded around the fire and dug, but, when they got out." it up, there was nothing there but bones. By and by the birds dressed one another in different ways so that they might be named from their dress. They tied the hair of the blue jay up high with a string, and they added a long tail to the
across
When
another crested bird. Then they named one another. Raven let out the tsiegeni and told him that when the salmon comes he must call its slime unclean and stay high up until the salmon are
ts legeni
,
all
gone.
started off with the piece of salmon belly and came to He entered and said, "My a place where Bear and his wife lived.
Now Raven
s
aunt
a
son, is this
you?
The
told
piece of salmon he
had buried behind

said,
"I
little
point.
Then Bear
him
to sit
down and
will roast
some dry salmon for you." So he began to roast it. After it was done, he set a dish close to the fire and slit the back of his hands with a knife so as to let grease run out for Raven to eat on his salmon. After he had fixed the salmon, he cut a piece of flesh out from in That is why bears are front of his thighs and put it into the dish.
not fat in that place.
Now Raven wanted

took out a piece of
close to the fire
to give a dinner to Bear in return, so he, too, fish, roasted it, set out the dish Bear had used,
up the back of his hand, thinking that grease But instead nothing but white bubbles came forth. Although he knew he could not do it, he tried in every way. Then Raven asked Bear, "Do you know of any halibut fishing Raven said, "Why! what is the ground out here?" He said use of staying here by this salt water, if you do not know of any fishing
and
slit
would run out
of
it.
"No."
ground?
a good fishing ground right out here called Juston-the-edge-of-kelp (Gl cklicuwAnyi ). There are always halibut swimming there, mouth up, ready for the hook."
I
know
By and by Raven got the piece of fish he had hidden behind the point and went out to the bank in company with Bear and Cormorant. Cormorant sat in the bow, Bear in the middle, and, because he knew
where the
fishing
ground was, Raven steered.

all
When
they arrived
"Do
Raven stopped
c
the canoe
at once.
He
said to them,
you
see
Perhaps the anal opening. bSee Twenty-sixth Annual Report of Bureau of American Ethnology, p.
455.
s WANTON]
TLINGIT
MYTHS AND TEXTS
that mountain,
is
Was !e
where you want canoe with halibut.
to
sight that mountain, that After this Raven began to fill the So Bear asked him, "What do you use for bait
fish."
"
ti-ca?
When you
anyhow, my friend?" [Corvus respondit, "Testium cute ad escam Ursus aiebat corvo, Licetne uti meis quoque praeparandam utor. Sed corvus dixit Noli id f acere, ne forte sint gra viter a ttriti. Paulo post ursus aegre ferens aiebat, "Abscide eos." Turn corvus cultellum acuens aiebat, "Pone eos extrema in sede." Postea corvus eos praecidit, at ursus gemens proripuit circum scapham et moriens incidit in undas extremo cum gemitu.]
?"
down on
After a while Raven said to Cormorant, "There is a louse coming the side of your head. Come here. Let me take it off."
When
he came close to him, he picked it off. Then he said, "Open your mouth so that I can put it on your tongue." When he did open his mouth, however, Raven reached far back and pulled his tongue out. He did this because he did not want Cormorant to tell about what he had done. He told Cormorant to speak, but Cormorant made only a
gabbling noise.
Raven.
"That is how young fellows ought to speak/ said Then Raven towed the dead body of the bear behind the
point and carried it ashore there. Afterwards he went to Bear s wife and began to take out his halibut. He said to the female bear, father s sister, cut out all the stomachs of the halibut and roast "My
So she went down on the beach to cut them out. While she was working on the rest of the halibut, he cooked the stomachs and filled them with hot rocks. Then he went down and said to her, I have cooked all those stomachs for you. "You better come up. After that Cormo better wash your hands, come up, and eat." You rant came in and tried to tell what had happened but made only a
them."
gabbling sound.
is
Raven
said to the bear,
"Do
you know what that
fellow talking about ? He is saying that there were lots of halibut out where we fished. Every time we tried to get a canoe load they almost turned us over." When she was about to eat he said, "People never chew what I get. They always swallow it whole." Before she began she asked Raven where her husband was, and Raven said, Somehow or other he caught nothing, so we landed him behind the
l
point.
He
yet."
is
cutting alders to
make
alder hooks.
He
is
sitting
there
all of the food she began to feel and Raven said to Cormorant, "Run outside uneasy drank a great quantity quickly and get her some water." Then she of water, and the things in her stomach began to boil harder and Said Raven, Run out Cormorant." He did so, and Raven harder.
After the bear had swallowed

in her stomach,
"
ran after him.
grabbing at everything and finally

a
Then the female bear ran about inside the house Then Raven skinned the fell dead.
Perhaps Mount St Elias.
[BULL. 39
female bear, after which he went around the point and did the same thing to the male. While he was busy there Cormorant came near him, but he said, "Keep away, you small Cormorant," and struck him on the buttocks with his hand saying, "Go out and stay on those Ever since then the cormorants have been there. Raven rocks." in that place until he had consumed both of the bears. stayed
Raven came to a place where many people were encamped fishing. They used nothing but fat for bait. He entered a house and asked whi*t they used for bait. They said Then he said, "Let me see you put enough on your hooks for bait," and he noticed carefully how they baited and handled their- hooks. The next time they went out, he walked off behind a point and went under water to get this bait. Now they got bites and pulled up This continued for a quickly, but there was nothing on their hooks. long time. The next time they went out they felt the thing again, but one man among them who knew just how fish bite, jerked at the The line went right moment and felt that he had caught something.
Starting on again,
"Fat."
around in the water very fast. They pulled away, however, until they got Raven under the canoe, and he kicked against it very hard. When they All at once his nose came off, and they pulled it up. landed, they took it to the chief s house and said, "We have caught a wonderful thing. It must be the nose of the GonaqAde So they took it, put eagle down on it, and hung it up on the wall. After that, Raven came ashore at the place where he had been in the habit of going down, got a lot of spruce gum and made a new nose out of it. Then he drew a root hat down over his face and went to the town. Beginning at the nearer end he went through the houses saying wonder in what house are the people who caught that Gonaq Adept s nose." After he had gone halfway, he entered the chief s house and inquired, "Do you know where are the people
t."
"I
who caught
on the wall."
they gave
that
So he said, and he put up his hat to examine it. said he, "this house is dark. You ought "Why," to take off the smoke-hole cover. Let some one run up and take it off so that I can see." But, as soon as they removed it, he put the nose in its place, cried and flew away. They did not find out who he was.
"Bring it
GonaqAde Then he said,

him.
t s
nose
?"
They answered,
Let
"There it is
it."
here.
me examine
it to
"This
is
great,"
"Ga,"
Going thence, Raven saw a number of deer walking around on the beach, with a great deal of fat hanging out through their noses. As he passed one of these, he said, "Brother, you better blow your
nose.
Lots of dirt
is
hanging out of
it."
When
the deer would not
do
this,
by his
Raven came close to him, wiped his nose and threw the fat own side. Calling out, "Just for the Raven," he swallowed it.
SWAXTOV]
TLI-NGIT
MYTHS AND TEXTS
Now Raven formed a certain plan. He got a small canoe and wonder who is able to go began paddling along the beach saying, and along with me." Mink came down and said, "How am Raven said, "What with?" (i. e., What can you do?)- Said Mink, "When I go to camp with my friends, I make a bad smell in their
"I
I?"
noses.
With
that."
But Raven
canoe,"
said,
"I
guess not.
You might
I?"
went along farther. The various animals and birds would come down and say, "How am but he did not even listen. After some time Deer ran down to him, saying, How am I? Then he answered, Come this way, AxkwA iJi, come this way AxkwA He called im AxkwA Lli because le never got angry. Finally Raven came ashore and said to Deer, Don t hurt yourself, AxkwA By and by Raven said Not very far from here my father has been making a canoe. Let us go there and look at Then Raven brought him to a large valley. He took very many pieces of dried wild celery and laid them across the valley, covering them with moss. Said Raven, AxkwA iJi, watch me, AxkwA iJi, watch me." Repeating this over and over he went straight across on
so he
"
make
a hole in
my
"
"
iJi."
"
"
iJi."
it."
"
Afterwards he said to Deer, AxkwA iJi, now come and try it. It will not break," and he crossed once more. you "You better try it now," he said. "Come on over." Deer did so, as he was on the way, he broke through the bridge and smashed but, his head to pieces at the bottom. Then Raven went down, walked all over him, and said to himself, wonder where I better start, at the root of his tail, at the eyes, or at the heart." Finally he began at his anus, skinning as he went along. He ate very fast. When he started on from this place, he began crying, AxkwA iJi-i-i, AxkwA iJi-I-I," and the fowls asked him, "What has become of your "Some one has taken him and pounded him on friend, AxkwA iJi?" the rocks, and I have been walking around and hopping around since he died." By and by he came to a certain cliff and saw a door in it swing open. He got behind a point quickly, for he knew that here lived the woman who has charge of the falling and rising of the tide. Far out Raven saw some kelp, and, going out to this, he climbed down on it to
it,
for
he
is
"
light.
"I
"
bottom of the sea and gathered up a number of small sea urchinc which were lying about there. He brought these ashore and began eating, making a grou,t gulping noise as he did so. Meanwhile the woman inside of the cliff kept mocking him saying, During what
the
(nls!)
"
tide did he get those things

T
?"
While Raven w as eating Mink came along, and Raven said, "Come here. Come here." Then lie went on eating. And the woman
again said,
"On
what
tide did
you get those sea urchins you

"That
are
making
so
much
noise
about?"
is
not your
business,"
answered Raven.
"Keep
quiet or I will stick
them
all
over your
10
buttocks."
[BULL. SO
Finally Raven became angry, seized the knife he was the sea urchins with and slit up the front of the cliff out of cutting up which she spoke. Then he ran in, knocked her down and began
7
sticking the spines into her buttocks. cried, "the tide will begin to go down."
"Stop,
Raven, stop/
she
So he said to
his servant,
Mink, "Run outside and see how far down the tide has gone." Mink The next time is just beginning to go down." ran out and said, he came in he said, "The tide is still farther down." The third time he said, "The tide is lower yet. It has uncovered everything on the
"It
beach."
Then Raven
fall
said to the old
woman,
"Are
you going
to let
again regularly through the months and years ? She answered "Yes." Because Raven did this while he was making
the tide rise and
the world, nowadays, when a woman gets old and can not do much more work, there are spots all over her buttocks. After the tide had gone down very far he and his servant went out. He said to Mink, The thing that will be your food from now on is the You will live on The tide now goes up and sea urchin (nls!).
"
it."
down because he treated this woman so. Now Raven started on from this place
Coming
to
crying,
"My
wife,
my
wife!"
some
it, "Why!
he saw a you are just like me.

trees,
lot of
gum on
You
one of them and said to are in the same state." For he
thought the tree was crying. After this he got a canoe and began paddling along. By and by So he brought his canoe alongside Petrel met him in another canoe.
Where are you from?" Then Raven began to ques tion him about the events in this world, asking him how long ago they happened, etc. He said, "When were you born? How long have have been living ever you been living?" And Petrel answered, since the great liver came up from under the earth. I have been
and
said,
"Is
this
you,
my
brother-in-law?
there."
He
answered,
"I
am
from over
"I
living that long." said Raven. ago,"

"When
So said Petrel.
born?"
"I
"Why!
that
is
Then Petrel began
to get angry
this
were you
was born before
but a few minutes and said to Raven, world was known."
"That is
became very angry. Then They Petrel pushed Raven s canoe away from him and put on his hat called fog-hat (qogii s s ax u ) so that Raven could not see where he was. The world was round for him [in the fog]. At last he shouted,
! !
just a little while back." talked back and forth until they
are older than I am. You have "My brother-in-law, Petrel, you lived longer than Petrel also took water from the saa and sprinkled it in the air so that it fell through the fog as very fine rain.
I."
Said Raven,
fooled
"I,
i."
He
did not like
it
at
all.
him for some
time, he took off Fog-hat
beside him, pulling about in all directions. Petrel, "Brother-in-law, you better let that hat go into this
After Petrel had and found Raven close Then Raven said to
world."
SWANTON]
TLINGIT
MYTHS AND TEXTS
let it go. That is why we always know, when we see fog coming out of an open space in the woods and going right back again, that there will be good weather.
So he
Leaving this place, Raven came to another where he saw some thing floating not far from shore, though it never came any nearer. He assembled all kinds of fowl. Toward evening he looked at the So he told a chicken hawk object and saw that it resembled fire. u (kA!k ) which had a very long bill to fly out to it, saying "Be very If you get some of that fire, do not let brave. The go of chicken hawk reached the place, seized some fire and started back as fast as it could fly, but by the time it got the fire to Raven its
,
it."
bill
was burned
off.
That
is
why
its
bill
is
short.
Then Raven
took some red cedar, and some white stones called neq! which are found on the beach, and he put fire into them so that it could be found ever afterward all over the world. After he had finished distributing the fire he started on again and came to a town where there were many people. He saw what looked like a large animal far off on the ocean with fowl all over
the top of
it.
thought
of a
He wondered very much what way of finding out. He said to
it
was and at
last
"Go up and cut a cane for me." resemble two tentacles of a devil fish. He said, "No matter how far off a thing is, this cane will always reach Afterward he went to the middle of the town and said, am to give a feast. mother is dead, and I am going to beat going My the drums this evening. I want all of the people to come in and see me." In the evening he assembled all of the people, and they began to beat drums. Then he held the cane in his hands and moved it
it."
"I
one of his friends, Then he carved this cane so as to
around horizontally, testing it. He kept saying "Up, up, up." a He have never given any feast for my mother, and it is time I said, did it, but I have nothing with which to give a feast. Therefore I made this cane, and I am going to give a feast for my mother with this wonderful thing." Then he got the people all down on the beach and extended his cane toward the mysterious object until it reached it. And he began
"I
little, saying to the people, "Sing stronger all It was an struck land, a wave burst it open. everlasting house, containing everything that was to be in the waters of the world. He told the people to carry up fish and they did so.
to
draw
it
in little
by
it
the
time."
When
If one had a canoe, he filled it; if he had a box, he filled that; and Since then those that had canoes also boiled eulachon in them. they have known how to boil them. With all of these things Raven
gave the feast for his mother.

a
song goes with
this.
song goes with this
also.
12
[BULL. 39
After this was over he thought up a plot against the killer whales and sent an invitation to them. Then he told each of his people to make a cane that would reach very much above his head. So, when the killer whales came in and inquired, "What do the people
he replied, asked him several They "They After a while times, and he replied each time in the same way. Raven was glad to one of the whales said, "Suppose we try hear that and said, "All right, we will try it with you people, but the people I have invited must not look when I put a cane into anyone s head." Then he went away and whittled a number of After that he laid all of the killer sticks until they were very sharp. whales on the beach at short distances apart, and again he told them not to look up while he was showing one how it was done. Then he took a hammer or maul and drove his sticks into the necks of these whales one after the other so that they died. But the last one
use those canes for that extend up over their
stick
heads?",
them down
into their
heads."
it."
happened
ocean.
a
to look up,
saw what was being done, and jumped
into the
[Now Raven and another person started to boil out the killerwhales grease, and the other man had more than he. So Raven dreamed a dream which informed him that a lot of people were coming to fight with him, and, when such people really did make their appearance, he told his companion to run out. After he had done so,all the latter s grease. By and by, however, threw Raven into a grease box, and shut him in, and started to tie it up with a strong rope. Then Raven called Tie it with a out, My brother, do not tie the box up very strongly. The man did piece of straw such as our forefathers used to use." so, after which he took the box up on a high cliff and kicked it over. Then Raven, breaking the straw, flew out, crying Ga." When he got to the other side of the point, he alighted and began wiping himself.] Next he came to a large whale bio wing along out at sea, and noticed that every time it came up, its mouth was wide open. Then Raven took a knife and something with which to make fire. When the whale came up again he flew into its mouth and sat down at the farther end of its stomach. Near the place where he had entered he saw something that looked like an old woman. It was the whale s uvula (Anu t!ayi). When the whale came up, it made a big noise, the uvula went to one side and the herring and other fish it lived on poured right in. Then Raven began eating all these things that the whale had swallowed, and, presently, he made a fire to cook the fat of the whale itself that hung inside. Last of all he ate the heart. As soon as he cut out this, the whale threw itself about in the water and soon floated up dead. Raven felt this and said, wisli it
Raven quickly drank
the
man returned,
"
"I
oThis paragraph
is
perhaps misplaced, the incident being confounded with anothez* on page
17.
SWAN-TON]
TLTNGIT
MYTHS AND TEXTS
13
would
beach." After he had wished this the whale began to drift along, and it finally floated many times, ashore on a long sandy beach.
float
up on a good sandy
who were always shooting about neighborhood with their bows and arrows, heard a voice on wonder who will make a hole on the top so that the beach say, he can be my friend." The boys ran home to the town and reported, "We heard a queer noise. Something floated ashore not far from this place, and a person inside said, I wish that somebody would make a hole above me so that he can be my friend. Then the people assembled around the whale and heard Raven s words very clearly. They began to cut a hole just over the place these came from and When the hole presently they heard some one inside say, "Xone was large enough, Raven flew straight up out of it until he was lost And they said to him, "Fly to any place where you would to sight. After that they cut the whale up and in course of time like to came to the spot where Raven had lighted his fire to make oil. Meanwhile Raven flew back of their camp to a large dead tree that had crumbled into fine pieces and began rubbing on it to dry himself. When he thought that the people were through making There he oil, he dressed himself up well and repaired to the town. said to the people, "Was anything heard in that tclan (his word for whale)?" and one answered, "Yes, a queer noise was heard inside of the whale." wonder what it was," said Raven.
After a while some young fellows
"I
in this
"
-e."
go."
"I
After their food was

ago,
when
of
all prepared Raven said to the people, a sound was heard inside of a tclan, all the people
"Long
moved
so as not to be killed. All who remained So you better move from this town." Then all were destroyed. of the people said, "All of us better move from this town rather than be destroyed." So they went off leaving all of their things, and Raven promptly took possession of them. Raven once went to a certain place outside of here (Sitka) in his canoe. It was calm there, but he began rocking the canoe up and down with his feet until he had made a great many waves. There fore there are many waves there now even when it is calm outside, and a canoe going in thither always gets lost. By and by Raven came to a sea gull standing at the mouth cf a creek and said to it, "What are you sitting in this way for? How do
out
their
town
you call your new month?" Raven was questioning him in

ring out at sea. Fly out and see
a
"
replied the sea gull. YAdiiq!o this way because he saw many her
l,"
So he
if
said,
"I
don
believe at
herring."
all
you can bring in a

list
This
what you say. is why, until
same man (Twenty-sixth Annual Report of the given by Bureau of American Ethnology, p. 426.) He said it was the eighth month and according to his list the eighth month is March, which he calls Kin ta nxx kaya ni di si, "Month when things under the sea
This
name
does not*occur in the
this
begin to
grow."
14
[BULL. 39
the present time, people have differed in their opinions concerning the months and have disputed with one another. After they had quarreled over it for a long time, the gull became angry, flew out to sea, and brought back a big herring. He lighted
near Raven and laid the herring beside him, but, when Raven tried In another direction from the sea gull to get it, he gulped it down. Raven saw a large heron and went over to it. He said to the heron,
"Sea
gull
is
calling
you Big-long-legs-always-walking-upon-the
Then, although the heron did not reply, he went back to the sea gull and said, "Do you know what that heron is saying about you? He says that you have a big stomach and get your red eyes by sitting on the^beach always looking out on the ocean for some Then he went back to the heron and said to it, "When thing to eat." I meet a man of my own size, I always kick him just below the stomach. That fellow is talking too much about you. Go over, and I will help you thrash him." So the heron went over toward the sea gull, and, when he came close to it, Raven said, "Kick him just under his stomach." He did so, and the big herring came out. Then Raven swallowed it quickly saying, "Just for the Raven." Going on again, Raven came to a canoe in which were some people When lying asleep along with a big salmon which he took away. the people awoke, they saw the trail where he had dragged it off, and they followed him. They found him lying asleep by the fire after having eaten the salmon. Seeing his gizzard hanging out at his but tocks, they twisted it off, ran home with it and used it as a shinny ball; this is why no human being now has a gizzard.
beach."
The people knew it was Raven s gizzard, so they liked to show it about, and they knocked it around so much that it grew large by But Raven did not like losing his giz the accumulation of sand. zard. He was cold without it and had to get close to the fire. When he came to the place where they were playing with it, he said, "Let it come this way." No sooner had they gotten it near him, how After a while it reached ever, than they knocked it away again. him, and he seized it and ran off, with all the boys after him. As he ran he washed it in water and tried to fit it back in place. It was too hot from much knocking about, and he had to remove it again. He washed it again but did not get all of the sand off. That is why the raven s gizzard is big and looks as if it had not been washed. Next Raven came to a town where lived a man called Fog (or Cloud)-on-the-Salmon (Xn/tkA-koga sIi). He wanted to marry this man s daughter because he always had plenty of salmon. He had charge of that place. So he married her, and they dried quantities of
salmon, after which they filled many animal stomachs with salmon eggs. Then he loaded his canoe and started home. He put all of the fish
eggs into the bow.
On
the
way
it
became stormy, and they could
RWANTON]
TLTNGTT
MYTHS AND TEXTS
15
not
make much headway, so he became tired and threw his paddles into
"It
the bow, exclaiming to his wife /
So the salmon eggs did, and, when them and dumped them over But the dried salmon he carried up. That is why people board. now use dried salmon and do not care much for salmon eggs. Journeying on, Raven came to a seal sitting on the edge of a rock, and he wanted to get it, but the seal jumped into the ocean. Then he said, "Y&kloGtU/Lf," because he was so sorry about it. Farther on he came to a town and went behind it to watch. After a while a man came out, took a little club from a certain place where he kept it in concealment, and said to it, "My little club, do you see that Go and get So it went out and brought the seal out there? The club was hanging to its neck. Then the man little seal ashore. took it up and said, "My little club, you have done well," after which he put it back in its place and returned to the town. Raven saw where it was kept, but first he went to the town and spoke In the night, however, when every one was kindly to the owner of it. he went back to the club, carried it behind a point and said to asleep,
pull."
eggs shouted out, paddles here and let
is
Now you paddle Then the salmon very hard to be in stomachs. Hand the
!
me
they reached home, Raven took
all of
it."
my little club, you see that seal out in the water. Go But the club would not go because it did not know him. and get After he had tried to get it to go for some time, he became angry and
it,
"See
here,
it."
don t you see that seal out there?" He kept a rock until he broke it in pieces. striking against Coming to a large bay, Raven talked to it in order to make it into Nass (i. e., he wanted to make it just like the Nass), but, wlien the tide was out great numbers of clams on the flats made so much noise shooting up at him that his voice was drowned, and he could not
said to
it, "Little
club,
it
succeed.
After
to
He tried to put all kinds of berries there but many attempts, he gave it up and went away saying,
into Nass, but
in vain.
"I
tried
me. So you can be name of a place to the southward of Sitka). (the Two brothers started to cross the Stikine river, but Raven saw them and said, "Be stones there." So they became stones. Starting on, he came to the ground-hog, people o.n the mainland. His mother had died some time before this, and, as he had no pro
make you called SkAnA
you would not
let
x"
visions with
some.
which to give a feast, he came to the ground hogs to get The ground-hog people know when slides descend from the mountains, and they know that spring is then near at hand, so they throw all of their winter food out of their burrows. Raven wanted them to do this, so he said, "There is going to be a world snow slide." But the ground-hog chief answered, "Well! nobody in this town Toward spring, however, the slide really took knows about
it."
Fossibly the heroes of story
3.
See also story
31,
16
place,
BUKEAU OF AMERICAN ETHNOLOGY

and the ground hogs then threw
in
litus
all
HILL. 39
of their green herbs, roots,
etc., outside to him.
[Postea corvus
descendit
cum quidam eum
certiorem
faceret de quattuor nuilieribus,
adipiscentes. cortice lini arboris, et
quae essent in insula, maturitatem Deinde conatus est muliebria genitalia conficere e
cum adveniret mediam in
viam, quae in insulam
perducebat, simile nomine earn nuncupavit; sed res male processerunt. Cortex edidit vocem argutam at ille, ira incensus, in undas eum proiecit. Eodem modo tentavit tabaci folia et alias res, seel
inutile erat.
Postremo processit
(Ganqla/tej.
bribus genitalibus
in insulam, cui nomen erat mulieEius comes vir quidem nomine
erat. Corvus autem aiebat ignavo, "Etiam si minime pavorem tibi iniicit, percute scapham." Mox ignaaliquid vus scapham quassabat atque exclamavit, "lam luna adest." Paene corvum in undas proiecit, qui, etsi ipse hortatus cum erat ut id faceret, aegre tulit. Corvus omnia genitalia, quae in insula erant,
Tgnavus (QUtxa n)
complevit scapham. Disponens ea locis in aequis, praedare propter ea convivium escis porci.] parvit After this he said to the people, "Make ear pendants because I am going to invite the whole world." He was going to invite everyone because he had heard that the GonaqAde t had a Chilkat blanket and a First he invited the GonaqAde t and hat, and he wanted to see them. afterwards the other chiefs of all the tribes in the world. At the
colligens,
appointed time they began to come in. When the GonaqAde t came he had on his hat with many crowns and his blanket but was sur rounded by a fog. Inside of the house, however, he appeared in his
in
true form.
It is
from
this feast of
attend feasts.
feast,
It is also
from
this that,
Raven s that people now like to when a man is going to have a
he has a many-crowned hat carved on top of the dead

a
man
grave post (kuti VA).
Raven made
fall
woman under the earth to have charge of the rise and

One time he wanted
to learn
about everything under water so that he could go there. He had it rise very slowly so that the people had time to load their canoes and get into them. When the tide had lifted them up between the mountains they could see bears and other wild animals walking around oh the stiU unsubmerged tops. Many of the bears swam out to them, and at that time those who had their dogs had good protection. Some people walled the tops of the mountains about and tied their canoes inside. They could not take much wood up with them. Sometimes hunters see the rocks they piled up there, and at such times it begins to grow foggy. That was a very dangerous time. The people who survived could see trees swept up roots and all by
the ocean and had this
of the tides. a
woman
raise the
a This appears to
be retrospective.
Cf. p. 9,
SWAXTON-J
TLINGIT
MYTHS AND TEXTS

devilfish
17
the rush of waters, and large

carried
and other creatures were
up by
it.
When the tide began to fall, all the people followed it down, but the trees were gone and they had nothing to use as firewood, so they were destroyed by the cold. When Raven came back from under the
on top of a mountain or in a creek, he said, stone." So it became a stone. If he "Stay saw any person coming down, he would say, "Turn to a stone just where you are," and it did so. After that the sea went down so far that it was dry everywhere. Then Raven went about picking up the smallest fish, as bull heads and torn cod, which he strung on a stick, while a friend who was with him at this time, named CAkU kv took large creatures like whales. With the grease he boiled out, CAkU k filled an entire
earth,
if
he saw a
fish left
right there and
become a
11
only a small bladder. Raven stayed with CAklA k and one night had a dream. He said to his friend, dreamed that a great enemy came and attacked us." Then he had all the fowls assemble and come to fight, so that his
filled
11
house, while
Raven
"I
dream might be fulfilled. As soon as Raven had told his dream, CAklA went down and saw the birds. Then Raven went into the house and began drinking up his grease. But the man came back, saw what Raven was doing, and threw him into a grease box, which
k"
tie up with a strong rope. Raven, however, called out, brother, do not tie me up with a strong rope, but take a straw such as our forefathers used to employ." He did so. Then Raven
"My
he started to
drank up
a high
all
the grease in the box, and,
cliff
and kicked him
off,
when the man took him up on he came out easily and flew away
the birds in preparation for a feast
crying
"Ga."
One time Raven assembled
all
and had the bears in the rear of his house as guests. All the birds had canes and helped him sing. As he sang along Raven would say quietly, "Do you think one of you could fly into the anus of a bear?" Then he would start another song and end it by saying in much the same language, "One of you ought to fly up into that hole" (i. e.,
anus).
when
He kept taunting the birds with their inability to do this, so, the bears started out, the wren (wu lnAxwu ckAq, "bird-thatflew
<can-go-through-a-hole")
up
into the anus of one of

it
them and
far out the
came out with

bear
fell
his intestines.
Before
had pulled them
dead.
Then Raven chased

eating.
full
all
of the small birds
away, sat
down, and began
Raven never got
own
toes.
He
a Said to
because he had eaten the black spots off of his learned about this after having inquired everywhere
be a kind of bird.
K!Ak u alone would mean
"chicken hawk,"
49438
Bull.
3909
18
for

some way
all
[BULL. 39
through
of bringing such a state about. the world in search of things to eat.
Then he wandered
After all the human beings had been destroyed Raven made new ones out of leaves. Because he made this new generation, people know that he must have changed all of the first people who had sur vived the flood, into stones. Since human, beings were made from leaves people always die off rapidly in the fall of the year when flowers
and leaves are falling. At the time when he made digging-stick and went around
this world,
Raven made a
devilfish
he passed by; those that he rooted up. He said to the people, "When the tide goes out, your food will be there. When the tide comes in, your food will be in the woods," indicating bear and other forest animals. In Raven s time the butts of ferns (klwAlx) were already cooked, but, after some women had brought several of these in, Raven broke a Therefore they became green like this stick. stick over the fern roots. He also broke the roots up into many layers one above another. Devilfish were very fat then, and the people used to make grease out of them, but, when Raven came to a place where they were making he said, "Give me a piece of that hard thing." That is why its fat
"No"
ently) saying, "Are you Those that said either yes or no."
"Yes"
to all created things (shellfish appar going to hurt human beings? Say now
said
ness left
it.
[Corvus appellavit saxum, quod erat tec turn algis, crescunt crines." Nepotes patris eius rogaverunt,
"Pudenda,
"Esne
ubi
capilla-
Et ille respondit, "Sane, pudenda mea pilis vestita sunt." tus?" At modo habebat in mente copias algarum, quae protegebant saxum
in
quo sedebat.]
One time Raven invited all the tribes of little people and laid down bear skins for them to sit on. After they had come in and reached
the bear skins, they shouted to one another, Here is a swampy, open That was the name they gave to those places on the skins space." from which the hair had fallen out. By and by Raven seized the bear
skins
and shook them over the
fire,
when
all
the
little
people flew into

in
the eyes of the

s
human
people eyes," and ever Now he went on from this place and camped by himself. There he saw a large sculpiri trying to get ashore below him, and he said to it,
"My
He said, "You shall be pupils beings. since human beings have had them.
Come way
One
uncle
s son,
come ashore
here.
up.
time,
when
you and I were going along in our uncle s canoe we fell into the water. So come up a little farther." Raven was very hungry, and, when the sculpin came ashore, he seized it by its big, broad tail intending to eat it. But it slipped through his fingers. This happened many times, and each time the sculpin s tail became smaller. That is why it is so slender to-day. Then Raven said to it, "From now on you shall be
named
sculpin
(weq!)."
SWAXTOX]
TLINGIT
MYTHS AND TEXTS
19
Raven had a blanket which kept blowing out from him, so he it into the water and let it float away. Then he obtained a There is going wife, and, as he was traveling along with her, he said,
threw
"
We better stop here for a little to be a great southwest wind. blanket ashore here." After a while it came in. while. I expect my Then his wife said to him, "Take your blanket ashore and throw it on some branches." He did so and it became Rebis bracteosum When they went on farther the sea became so rough (Tlingit, cax).
was frightened, and told him to put ashore some of the with which his canoe was loaded. He did this, but was so angry with his wife for having asked him, that he said to her, You better put
that his wife
fat
"
ashore your sewing basket/ and so she did, Then he left his wife and went along by himself. He assembled very many young birds, and, when he camped told them to go after
term he at that time applied to drinking water. Afterwards he came to a certain place and started to make a salmon He said, "This woman shall be at the head of this creek." creek. The woman he spoke of had long teats, so he called her Woman-withcatlk!, the
long-teats-floating-around (Hln-cAkxe nayi), saying, "When the salmon come to the creeks, they shall all go up to see her." That is
why salmon run up
the creeks. After this he went into the woods and set out to make the porcu For quills he took pieces of yellow cedar bark, which he set all pine. the way up and down its back so that bears would be afraid of it. This is why bears never eat porcupines. He said to the porcupine, This is "Whenever anyone comes near you, throw your tail about."
why
people are afraid of

it
it
when
it
does
so.
Now Raven went

naming
Q!axo
.
off to
a certain place and

it,
"You
made
the west wind,
He
said to
shall
be
my
son
daughter.
No matter how hard you blow you shall hurt nobody. He took up a piece of red salmon and said to it, anyone is not to paddle home he shall take up this fish and blow strong enough
"If
behind
him."
Raven is a grandchild of the mouse (kule JtAlni). That is why a mouse can never get enough to eat. Raven also made the south wind (sa naxet). When the south
wind climbs on top
of a rock it never ceases to blow. the north wind (xun), and on top of a mountain he made a house for it with something like ice hanging down on the sides. Then he went in and said to it, "Your buttocks are white," This is
He made
why the mountains are white with snow. He made all the different races, as the Haida and made They are human beings like the Tlingit, but he
different.
a This is evidently told to account for certain peculiarly
the Tsimshian.
their languages
shaped rocks.
20

also
[BULL. 39
made the dog. It was at first a human being and did every Raven wanted done, but he was too quick with everything, so thing Raven took him by the neck and pushed him down, saying, You are
"
He
nothing but a dog. You shall have four legs." One time Raven came to a certain thing called fat-on-the-sea He kept saying to it, (yikAtayi ), which stuck out of the ocean. under the surface. But every "Get down a little," so it kept going time it came up he took his paddle and cut part off. It did this seven times, but, when he spoke to it the eighth time, it went down out of sight, and he never saw it again. As he was traveling along in another place, a wild celery came out, became angry with Raven, and said, "You are always wandering around for things to eat." Then he named it wild celery (ya/naet)
and said to it, "You shall stay there, and people shall eat you. Once he passed a large tree and saw something up in it called cAxdA q. and it shouted back, "You Raven." Raven called out "CAxdA They called back and forth to each other for some time. [Advenit in alium locum et alligavit aliquid circum caput ostrei, quod protrudebat ex arena. Appellavit idem Ldas-qe t (viri
q,"
pudenda).]
SUPPLEMENTARY TO STORY
Near a bay not far from KotsIe L! there used to be a sea-water pond which lived a beaver. Raven very much wanted to get at this beaver and kill it, so he dug two trenches in order to drain the lake at low tide. After the water had run out through them, and the beaver had become visible at the bottom, he let down a kind of hook and
in
pulled
it
up.
tried every sort of thing as a post under this earth. he caught this beaver and made the post out of the bone of its foreleg [which is very solid]. That is why the world is now stand Old-woman-underneath (Hayica/nak! u ) attends to this post, ing. Then people put grease but, when she is hungry, the earth shakes.
Raven had
all
Last of
into the
Raven killed also a big whale and got to the place where the beaver had formerly lived. He got four large canoes full of people to tow it up the rapids in one of the canals he had then made. After they had labored for many days,
his people to
fire and it goes to her. After he had killed the beaver
tow
it
himself
and he said to them, "Take it easy Finally he and said, "Turn into stone." All did so, and to this day you can see a large island there shaped like a whale and a string of four smaller islands extending out from one end of it. Raven named several places in this neighborhood. One was
tired,
.".
they became
became
tired
Qag Antoqa
(A-hidden-person)
another
Tsetk!
(Little
Ladder),
S WANTON]
TLINGIT
island
MYTHS AND TEXTS
2l
He named an
LAqo
xAs!, after the passing at the time.

filled
name
Still another was called outside, LatU n. of a small canoe, because one of these was
Between two mountain peaks
just eastward of Sitka is a hollow with trees supposed to resemble boys, so the place is called
Kleâ ni-a yaodihayiya, Where-is-a-big-crowd-of-boys. Raven ap pointed this as the place from which the sun would turn back north. A point on the coast just north of Sitka was called by him lo lacAtq !a Poiiit-holding-things-back, because when a canoe passes it coming toward Sitka it cannot go fast (i. e., it does not seem to get by this Just north of this is a kind of bay which Raven called rapidly).
KA dAlAtc-xAk
11
,
Noisy-beach.
2.
THE BIG CLAM

is
.
At the
farther end of Tenakee inlet (Tll nage)
little
bay
called
One summer there Where-sweetness-killed-a-person (G Atlqo wageya) were many people encamped there drying salmon, and among them many lively young people One day some girls took a canoe and crossed
.
the bay to a strawberry patch on the other side. Afterwards a man named TsleiJ went down into the water to wade over to them but was
swallowed by a halibut.
So they named the place Kotsle
L! after this
man. Near
lived.
It
this inlet is a high cliff in front of which a big clam formerly used to stick its head (lit. penis) high up out of the water.
close
always had its valves open, and if a canoe passed that way, it would them on it (lit. shut its mouth on it), and the canoe was gone. Raven heard of this clam, and he instructed a little mink to call to it, Stick out your head and let us see you," (iK 1-AiiAxda x tslAga x dusti n), while the people stood ready above with sharpened sticks.
It
" "
"
But, instead of speaking as it was told, the mink said, Raven made clam (Yel dje aosiniyi gaL !) Finally the mink said plainly as he had been directed, Stick your head out of the water and let us see you," little more." When it and it began to put out its head. He said,
.
"
"A
was
the people seized their sticks and plunged them into it, the ligament which held the valves together so that they cutting Then the whole bay began to smell badly from it. On apart.
well out,
all
sprang the rock
slide
back
of the place
where
this
clam used to run out
its
)
.
head
all
sorts of things
now
grow.
It is called Clam-slide
(Yes-kade"
22
3.
[BULL. 39
ENGLISH VERSION OF THE STORY OF THE FOUR
BROTHERS
There were four brothers who owned a dog of an Athapascan 6 They had one sister. One day the dog began variety called dzi. Then KAckU Lk!, the eldest brother, put red at something. barking The other inside of his blanket, took his rattle, and followed. paint brothers went with him. They pursued it up, up, up, into the sky. The dog kept on barking, and they did not know what it was going
was chasing a cloud. they got to the other side of the world they came out on the edge of a very steep cliff. They did not know what to do. The dog, however, went right down the cliff, and they saw the cloud still going on ahead. Now these brothers had had nothing to eat and were very hungry. Presently they saw the dog coming up from far below bringing the tail of a salmon. After a while they saw it run back. Then they said to one another, What shall we do? We might as
to do.
It
When
well go down also." But, when started he was smashed in pieces.

r
Lq!aya k!, the youngest brother, The two next fared in the same
his stick against the wall
way.
KAck A Lk however, braced

!
!,
behind
of
him and reached the bottom
in safety.
Then he put the bones
each of his brothers together, rubbed red paint on them, and shook his rattle over them, and they came to life. Starting on again around this world, they came to a creek full of salmon. This was where the dog had been before. When they got down to it they saw a man coming up the creek. He was a large man with but one leg and had a kind of spear in his hand with which he was spearing all the salmon. They watched him from between the limbs of a large, dead tree. When he got through hooking the salmon, he put all on two strings, one of which hung out of each cor ner of his mouth. Then he carried them down.
Then LqJaya
and skinned
it.
getting the salmon
k! said to his brothers, "Let us devise some plan for So he seized a salmon, brought it ashore spear."
When Lq!aya When
Lk! tried to get inside of it but failed. the attempt, however, he swam off at once, Then the and, if one of his brothers came near him, he swam away. other brothers sat up in the dead tree, KAckU Lk! at the top.
First
k!
KAckU
made
man came up again after salmon, Lq!aya k! swam and he said, "Oh! my salmon. It is a fine salmon." up But, when he made a motion toward it with his spear, it swam back into deep water. Finally it swam up close, and the big man speared it easily. Then Lqlaya k! went to the tail of the fish, cut the string
the big
close
to him,
a This story was told According to some, the story begins with the birth of five chil by Dekina dren from a dog lather. See stories 97 and 31 (pp. 99-10G). b EAkitCAne the father of these boys, is said to have lived near the site of the Presbyterian school at Sitka and to have used the blarney stone," so called, as a grindstone.
k!". ,
SWAXTOX]
TLINGIT
MYTHS AND TEXTS

s
23
spear point to the shaft and swam off man pulled his shaft up, looked at it Upon and said, "My spear is gone." Then he went downstream. In the meantime Lq laya/k! came ashore, got out of the fish, came up to his usual station on the lowest limb of the tree, and sat down there.
which fastened the big

with the point.
man
this the big
They had him sit below because he talked was the most precipitate.
his lost spear.
so
much, and because he
That night the one-legged He was using
man
it
in
did not sleep at all on account of working for the bear people. When
he came up next morning he had a quill in his hands which would tell him things. He took this about among the trees, and, when he came to that on which the brothers were sitting, it beRt straight down. Then he cried, u Bring my spear this way." Although he saw no one, he knew that there were people there who had it. Then he came to So the bottom of the tree, seized Lqlaya k! and tore him in pieces. he served the next two brothers. But KAckU/Lk! had his dog, which he wâs able to make small, concealed under his coat and, after his brothers were torn up, he let it go, and it tore the big man all to Because he had his red paint, rattle, and dog he cared for pieces. Now he put the red paint on his brothers bodies and shook nothing.
them so that they came to life. Next morning they got into the same tree again. Then they saw a man with two heads placed one over another coming up the stream. He hooked a great many salmon and put them It was the bear chief. on pieces of string on each side of his mouth. Next evening a little old man came up. Lq laya/k! came down and asked, "What are have come up after salmon." But here?" He said, you doing he could hook none at all, so Lqlaya/k! caught a lot for him. Then u Lqlaya k! asked him: What does that double-head that came up So they will tell you about here do?" The old man said, said to him Now we want you to tell the truth about this ? What
the rattle over
"I
"I
it."
does he really do
you more salmon
home with his salmon? We will get us truly." And the old man answered: When he gets home with a load of salmon, he leaves it down by the river. Then he takes off his skin coat and hangs it up." This
when he
if
gets
you
tell
is
what he told them. The next time the two-heads came up and began to throw salmon a As soon as he came feel people s looks." ashore, it said all at once, Lk! threw his dog opposite the place where they were sitting, KAckU neck and killed him. It caught this big bear by the right upon him. Every time thereafter, when the little old man came up, they ques tioned him about the people in the place he came from. At last they caught a lot of salmon and prepared to descend. Then
"I
KAckU
Lk! put on the bearskin, placed his brothers under his arms
o
Meaning
"I
feel
that people
looks are on
me."
24
inside of
it,
[BULL. 39
took strings of salmon as the bear had done, and started on. When he came in front of the houses he acted just like the twoheaded man. First he entered the two-headed man s house and shook his skin, whereupon his brothers and the dog passed behind the screens After that he began in the rear of the house and hid themselves. his salmon, and, when he was through, took off his coat and fixing
hung it up in the manner that had been described to him. Toward evening a great deal of noise was heard outside, made over some object. Lqlaya k! very much wanted to go out and look, but they tried to prevent him. Finally he did go out and began to play with the object, whereupon the players rolled it on him and cut him in two. After that the two brothers next older went out and w ere cut After this KAcklA Lk! sent his dog out. in two in the same manner. He seized the object, shook it and made it fly to the tops of the moun
r
tains,
where
it
it
made
the curved shapes the mountains have to-day.
rolled right back again. When it rolled back, the dog became seized it a second time, shook it hard, and threw it so very angry, high that it went clear around the sun. It made the halo of light seen
Then
Then KAck!A Lk! took his brothers bodies, pieced them together, put red paint upon them and shook his rattle over them. They came to life again. Then he took the dog, made it small, and
there.
put it under his arm; and they started off. Since that time people have had the kind of spear (dma ) above referred to. The brothers started on with it, and, whenever they were hungry, they got food
They always kept together. came across some Athapascan Indians called (Wun-xa qoan). These were so named because, Worm-eating people when they killed game, they let worms feed upon it, and, when the worms had become big enough, they ate them through holes in the middle of their foreheads which served them as mouths. Lq laya k wanted to be among these Athapascans, because they had bows and arrows and wore quills attached to their hair. They used their bows and arrows to shoot caribou, and, when they were pursuing this animal,
it.
\vith
After a while they
they used to eat snow. After Lqlaya/k! had obtained his
bow and arrows they came
out
at a certain place, probably the Stikine river, and stayed among some people who were whipping one another for strength, in the sea.
Every morning they went into the water with them. At that time they thought that Lq laya k was going with his sister, and they put some spruce gum around the place where she slept. Then they found the spruce gum on him and called him all sorts of names when they came from bathing. They called him Messenger!
with-pitch-on-his-thigh (Naqa ni qlAcgu qlo), the messenger being a brother-in-law of the people of the clan giving a feast. They named
him
so because they were very
much ashamed.
This
is
why
people
s WANTON]
TLINGIT
MYTHS AND TEXTS
25
have ever since been very watchful about their sisters. Because he had been fooling with his sister, when Lq laya k went out, his broth ers said to him, "You do not behave yourself. Go somewhere else. You can be a thunder (hex!)." They said to him, "Ha/agun kadi a This is why, when thunder is heard, people always say, "You
!
."
gummy
sister
thigh."
It is
because
Lq laya k! became
a thunder.
Their
was ashamed.
She went down into Mount Edgecumbe (L!UX)
through the crater. Because the thunder

at sea, people
"Let
is a man, when the thunder is heard far out blow up into the air through their hands and say,
away,"
it
drive the sickness
or
"Let
it
go far
northward."
The other brothers started

there.
4.
across the Stikine
and became rocks
ORIGIN OF THE KILLER

NatsAlAne
,
WHALE"
belonging to the Tsague di (Seal peo tried to carve them out of red cedar, then out of hemlock, then out of all other kinds of wood in succession. He took each set of figures to the beach and tried to make them swim Last of all he tried out, but instead they floated up on the surface.
ple),
A man named
made killer whales.
He first
yellow cedar, and was successful.
He made these of different sorts. On one he marked white lines with Indian chalk from the corners of its mouth back to its head. He said, "This is going to be the white-mouthed killer whale." When he first put them into the water he headed them up the inlet, telling them that whenever they went up to the heads of the bays they were to hunt for seal, halibut, and all other things under the When you are sea; but he told them not to hurt a human being.
going up the bay, people will say to you, "Give us something to Before this people did not know what the killer whale is.
eat."
Another thing people did not know was that the killer whale could go ashore and camp. One time a man married a high-caste woman and went up to the head of a certain bay with her, because he knew On the way they saw a that the killer whales always went there. There were killer whales encamped fire blazing upon the shore. camp here, but he thought they were human beings and landed to see them.
When
they got close
in,
he jumped into the water to urinate.

"I
All
at once the killer- whale chief said,
feel
people
s looks.
Go
outside
and look on the

started
beach."
off, leaving their
when they saw him camp just as it was, jumped

But,
b
urinating, they into the water,
and swam away.

a It
is
said that
no one knows what these words mean.
See stories 59 and
71.
26

to the
[BULL. 39
his wife, and they saw all kinds lucky that we came across this;" and after a while the man said, "Let us cook some, my wife." Then the woman took her cooking basket and put some water into it. It was a Presently she said, "Way out there is a canoe coming." black canoe. She said, "We better leave this alone until the canoe comes so that w e can invite them to eat with Her husband "All and by his wife said, "What is the matter? said, right." By To my eyes it does not appear like a canoe. It is too black." It was really a young killer whale, under which the other killer whales were swimming to make it appear like a canoe. When the supposed canoe reached land, the whales rushed ashore, seized the woman, who had concealed herself behind her husband, and carried her down to the sea. They took her away because her husband had taken their This time, when the killer whales rose again, instead of provisions. appearing like only one canoe, they came up out of the water thick everywhere and began to swim down the bay very fast. Meanwhile
Then he went up
camp with
"It
of food there.
His wife said,
is
us."
the husband went
along the shore.
But,
down to his canoe, got in, and paddled after them when they came to a high cliff where the water
all the whales suddenly dived out of sight. climbed to the top of this cliff, fastened a bough to his head and another slim spruce bough around his waist, filled the space inside of his shirt with rocks, and jumped into the ocean at
went down deep,
Now
the
man
the spot where his wife had disappeared, falling upon a smoothj mossy place on the bottom. When he awoke, he arose, looked about, and saw a long town near by. He entered the last house, which
proved to belong to the chief of the shark people. In this house he saw a man with a crooked mouth peeping out at him from behind a post. A long time before, when he had been fish ing, a shark had cut his line and carried off the hook, and it was this hook that now peeped out at him. It said, "Master, it is I. When your line broke, they took me down here and have made me a slave." Then he said to the shark chief, there any news in this town?" and he replied, "Nothing especial in our town, but right across from us is the killerwhales town, and recently we heard that a woman had been captured there and is now married to the killerwhale chief." Then the shark chief continued: "The killer-whale chief has a slave who is always chopping wood back in the forest with a stone ax. When you come to him, say within yourself, I wish your stone ax would break. Wish it continually." So the shark instructed him. Then he went over to the killer-whale town, and, when the slave s ax did break, he went up to him and said, will help you to fix that stone ax if you will tell me where my wife So he began to fix it in place for him. It was the only stone ax in the killer-whale
"Is
"I
is."
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MYTHS AND TEXTS

"I
27
tribe.
fire in
Then
the slave said,
always bring wood down and make a
the evening, after which

as I
my master sends me for water. When
you see me going
As soon
come
after water, come to the door and wait there for me. in I going to push over the fire. At the same
am
time I am going to empty the water into it so as to make a quantity Then rush in and carry out your wife/ of steam. The man followed these directions and started away with his wife.
his halibut hook shouted, "This way, my master, this way." So he ran toward the shark people s town, and they pursued him. Now the killer whales attacked the shark people because they said
Then
that the sharks

sharks.
had instructed him what
to do,
and they
killed
many
In return the sharks began to make themselves strong. They were going out again to fight the killer whales. They went to some rocks and began sharpening their teeth. Then they began the battle, and whenever the killer whales approached, the sharks would run against their bellies and rip them open, letting out their entrails. The whole bay was full of killer whales and sharks. What happened to the woman is not told.
When the killer- whale tribe start north the seals say, "Here comes another battle. Here come the warriors." They say this because Killer whales are of different the killer whales are always after seals. kinds, and the one that always swims ahead is the red killer whale,
called"
killer- whale-spear"
(Kit-wusa
ni).
It
was so named by the
man who made

The Tsague
Llawe
di,
these animals because he shaped it long and slender. to which this man belonged, are a branch of the DAq-
di; therefore the
DAqiJawe
di are the only people
who make
bay
called
the killer whale their emblem. a
On
their
way
to us the first killer whales
came
into a
KotsIe
iJ, after TsIeLl,
the
first
man who came
encamped at its head and the day after began The land there is not very high, so they were soon through, laid skids down, and carried their canoes across. Some people watched them. The killer whales always used to cross at the place where they laid down these skids, and now people cross there. It is called Killerwhale-crossing place (Kitgu underbrush.
[This place
is
to that bay. They digging into the cliff.
ni),
but
is
now overgrown with

of
trees
and
said to be
on the north arm
canal has been
projected to enable boats to reach

a
Tenakee bay, where a Huna more easily.]
The
Wu ckitan must,
however, be added.
28

5.
LBULL. 39
KAKA
"
When KAka was taken south, either to Cape Ommaney or farther, woman came to him and said, I am in the same fix as you. We are
b
by the land otters." That is how he found out what had am your friend, and I The woman also said, happened have two land-otter husbands who will take you to your home." Then she called him to her and began to look over his hair. Finally she said, "Your wife has put the sinew from a land-otter s tail through your ear. That is what has caused you to become a land otter." Then they took down what looked to him like a canoe, but really it was a skate. The skate is the land-otter s canoe. When they set out, they put him into the canoe, laid a woven mat over him and You must not look up again." He did look up, however, after said, a time and found himself tangled among the kelp stems. These land otters were going to become his spirits.
both saved
to him.
"I
"
On
island called
their journey they started to cross a bay called Tehm and, as daylight was coming on, they
,
Ken to an began to be
would call and kill them before they reached was almost daylight when they came to land, so they ran off at once among the bushes and rocks, leaving KAka to This was hard work, and while he was at it the pull up the canoe. skin was all worn from his lower arm, so he knew that it was a skate. Some people traveling in a canoe saw his shadow there and tried hard to make him out clearly, but in vain. They did not want to have him turn into a land otter, so they said, "KAka you have already
afraid that the raven
It
the other side.
turned into a ground hog." By and by one of his friends heard him singing in the midst of a thick fog at a place near the southern end of Baranoff island on the outside. Each time he ended his song with the words, "Let the log drift landward with me." Then it would drift shoreward with him. Meanwhile he was lying on the log head down with blood running oul of his nose and mouth and all kinds of sea birds were feeding on him. The real land otters had It was his spirits that made him that way. left him, but they had come to him again as spirits. Now the people sang a song on shore that could be heard where KAka was floating, but, although they heard the noise of a shaman s beating sticks, they could not get at him. Then the* friend who had first found him went ashore and fasted two days, after which he went out and saw KAka lying on his back on the log. He was as well as when he had left Sitka. Then his friend brought him ashore, but the land-otter spirits remained with him, and he became a great shaman.
a See story 31, pp. 87-88.
6 So interpreters persist in speaking of the capture of a or other supernatural beings.
human
being by anthropomorphic animals
s WANTON]
TLINGIT
6.
MYTHS AND TEXTS
29
THE LAND-OTTER SISTER
A man set out from Sitka to a certain camp with his children in order to dry halibut, for in those days that was how they had to get It wâs spring time. their food. Then, too, they had stone axes and used small half baskets for pots in which to do cooking. His
wife and children spent all of their time digging clams, cockles, and other shellfish down on the beach and in laying them aside for
The man, meantime, was hewing out a canoe with his They had a hard time, for they had nothing to live on except the things picked up at low tide. Many years before this man s sister had been drowned, but so long a time had passed that he had forgotten her. She, however, had been taken by the land otters and was married among them, having
future use.
stone ax.
many
him.
children.
From around
all s
Her children were
After this the
woman
a neighboring point she wâs watching working to collect a quantity of food. husband told her to take a lot of food to
"
her brother.
Point people" they have plenty of halibut, seal, etc. So she began packing these things up to take them to her brother. In front of his dwelling house her brother had a house made of branches, and one evening he heard someone come in front of his house and seem to lay
All
the land-otter-people are called
(Qlatkwedi
);
down a heavy pack there. Then the person said, "The place where He went out and saw you are stopping is wonderfully far from a woman but did not know who she was because her arms were grown to her breast and her mouth was thrown open with her upper lip drawn up under her nose. But the woman could see how he felt, so
us."
she said to him,
"It
is I.
am your
away around
brother
for I
this
point."
sister who Then she brought

"Take
lives a short distance
the basket into her
s house and said to him, have to return before the raven calls." Next evening she came back with another full basket. This time she said, "You have three nephews who will come over and help you So the little otters came to their get halibut and other things." w aist up they looked like human beings; below From their uncle. they were otters, and they had tails. Their mother came with them and began to take her brother s children on her lap saying, "Little As she sang tails began tail (Lilt k!Atsk!u ), little tail growing down." from them. Then their father looked at them, became to grow down angry, and said, "What are you doing to my children anyway?" Immediately she slapped them on the buttocks and said, "Up goes the little tail, up into the buttocks (tu denAtsi yeq)," and the tails went up into their buttocks.
T
the things out of the basket,
a See story 45.
30

him
for
[BULL. 39
After his nephews had stayed with

"I
some trne the man
have no devilfish for bait/ and the same said within himself, the young fellows were gone after it. Although it was high evening
were found in front of his house. The young weather bad and bad weather good. good One day they went out with their uncle to fish, and, when he put his line down with the buoy on it, the little otters all jumped into the water. They went down on the line and put on the hook the big After they had brought in the canoe gest halibut they could find. loaded twice their uncle had an abundance of provisions. In the evening the otters had worked so hard that they fell asleep on the opposite side of the fire with their tails close to the blaze.
tide
many
devilfish
otters called
Your handy little tails are beginning to account of those w ords all became angry and left him, going back to their father. Then the man s sister came to him and asked what he had said to his nephews. He said, simply told them that their clothes were beginning to burn on them." So the
Then their uncle
burn."
said to them,
"
On
"I
the otters
did not
mean anything when he
burn.
He
him."
father tried to explain it, saying to them: "Your uncle said your clothes were beginning to wanted only to save your clothes. Now go back and stay
So they got over their displeasure and went back. man was working upon his canoe. He said within wonder how my canoe can be gotten down." Nexjb himself, morning his nephews went up, put their tails under it, and pulled it down. When they got it to their uncle s house, he loaded the canoe and started home with them, but quite near his town he missed them out of the canoe. Then all the people there wondered where he could have gotten a canoe load of such things as he had. He gave every
with
All that time the
"I
thing to his friends.
Then
his wife said to the people, "Something
came
my husband s sister who was and that is the way we got help." Afterward he went back to the place where he had received assist ance but saw nothing of those who had helped him. He hunted all about the place from which his sister used to come but found nothing He became discouraged and gave up except land-otter holes.
to help us.
We
have seen
drowned long
ago,
searching.
7.
THE LAND-OTTER SON
fishing.
There was a great famine at Sitka, and all the people went halibut Then a certain man went with his wife to the mouth of Redoubt bay. He had prepared barks some time before, and, when they got to this place, they made a house out of them. They fished there for a long time, but caught no more than one or two halibut a week. By the end of two months they had little to live on except shellfish and other things picked up at low tide.
SWANTON]
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MYTHS AND TEXTS
31
One evening they caught a small halibut at their fishing ground. They cooked a piece of it and put the rest on the drying frame in the
be?"
man had constructed outside. Next day they heard a noise there as if something were being thrown down and moved about. The woman said, "What can that Then her husband went out and was astonished to see two medium-sized devilfish lying there. He wondered how they had gotten up from the beach. Then he went in and said, "Wife (dja), I am in luck. There are two large devilfish out there. I do not know who brought them. To-morrow morning we will take them and see if we can not catch some halibut. The person who brought them here is very kind, for I have been hunting everywhere vainly The woman sat down and considered. She said, "Do for bait." Then she you know who brought them here?" He said, will tell you who brought them here. Don t you remember said, that my son was drowned a year ago, and no one has seen anything It must be he, who has taken pity on us because he of him since?
brush house the
"No."
"I
sees
how poor we are. I will call his name to-morrow or any other night, for I know
spoke.
if
it
is
hear anyone whistle my son." So the
woman
In the morning they went out with these devilfish and caught two halibut. Evening came on. After they had reached home and it was dark, they began to cook some halibut. Just as the woman was putting some into the pot a person whistled behind the house. Then Don t she said, "We have longed for you, my dear son. Come in.
whistle around us.
have been wishing for you for the last year, Then your father and I. Come went to the door, opened it, and said, The man it whistled again. "Come in, my son, I think you have come to help us because we are So the very poorly off here. The door is open. Come right And without their seeing him enter, all of a sudden he father said. was seated opposite them with his hands over his face. Then they
so do not be afraid.
It is only
in." in."
We
He only whistled [by it you, my son?" spoke to him, saying, That was the way he spoke to them. Toward in his breath]. drawing it you, my son?" midnight he began to speak. The father said, He motioned to them The land-otter-man (ku cta-qa) said, that there was something outside which he had brought for them.
"Is
"Is
"Yes."
It
out."
the morning we will go was some more devilfish. He said, The woman gave him a pillow and two blankets for the night, and he slept on the other side of the fire. So early in the morning that it was yet dark he took his father by We will go out." He the feet and shook him, saying, "Get up. told him to take his fishing line, and they carried down the canoe, Then the land-otter-man stepped in and his father followed. His The canoe went flying out to the halibut father gave him a paddle.
"In
32
[BULL. 39
ground. It was his son s strength that took them there so quickly. Then the land-otter-man suddenly stopped the canoe. He took the He baited all of line and baited a hook with one devilfish tentacle. Then he tied the end of the line to the the hooks and lowered them. He said to his father, u Put the blanket over you. Do not seat. watch me." His father did so but observed him through a hole in The land-otter-man, without causing any motion in the blanket. the canoe, jumped overboard, went down the line, and put the largest When he came in he halibut that he could find on their hooks. shook the canoe and his father pretended to wake up. He gave the line to his father who began to pull up. Very many big halibut to come up, which he clubbed and threw into the canoe as fast began Then he turned the canoe around and started for as he could.
home.
The canoe was

the
full.
bow holding a spear. way After he had held it there for a long time he threw it. His father could not see that he had thrown it at a large seal. He brought it close to the canoe, gave it one blow to kill it and threw it into the
the land-otter-man was in the
canoe.
On
When
they came ashore
it
was almost daybreak.
motioning to his father that the raven might call before shelter, he ran straight up into the woods.
Then, he reached
man s wife came down and began cutting up the halibut. time they had it all into the house it was dark. The same Then the evening, before they knew it, he was with them again. man took some pieces of raw halibut, cut them into bits and placed them before him. He turned his back on them and ate very fast. He could eat only raw food. About a week later they told their son not to go into the woods at night but to stay with them. So he did. When he wanted to go fishing he would awaken his father while it was still dark, and they would start off. Each time they brought in a load of seal, halibut,
the
Now By the
and
all
sorts of things.
They began
to
have great quantities
of pro
visions.
After that they began to see his body plainly. His mouth was round, and long hair had grown down over his back to his buttocks. He took nothing from his father and mother but raw food. Some time after they began to pack up to come to Sitka. He now talked to them like a human being and always stayed with them. He helped load their canoe, and his father gave him a paddle. Then they set out, the land-otter-man in the bow, his father in the stern, and his mother between. When they came to Poverotni point (Kaodjixiti-q!a), the woman saw the shadow of her son s arms mov She said to her ing, his hands w hich held the paddle being invisible. "What is the matter with my son? He does not seem to husband, be paddling. I can see only his shadow now." So she moved forr
SWAXTON]
TLINGIT
MYTHS AND TEXTS
33
ward to see whether he was asleep or had fallen into the water. Her son was not there. The blanket he had had around his knees was She said to her husband, "Your son is gone there, but he was gone. can not do anything more. He is gone. again/ and he replied, How can I bring him back?" So they went on to Sitka. When they came to Sitka, they reported all that had happened. The father said, "My son helped us. Just as we got around the
"I
point he disappeared out of the canoe." for him. His father s name was SAkl
fished for halibut
is
So his friends gave a feast and the place where they
now
called SAki
-I di.
8.
THE WOLF-CHIEF S SON
Famine visited a certain town, and many people died of starvation. There was a young boy there who always went around with bow and arrows. One day, as he was hunting about, he came across a little animal that looked like a dog and put it under his blanket. He brought it to his mother, and his mother washed it for him. Then he took the red paint left by his dead uncles, spit upon the dog and threw paint on so that it would stick to its hair and face. When he took the dog into the woods, it would bring him all kinds of birds, such as grouse, which he carried home to his family. They cooked Afterward he brought the animal down, these in a basket pot. washed it, and put more paint upon its legs and head. This en abled him to trace it when he was out hunting. One day after he had traced it for some distance, he found it had killed a small mountain sheep, and, when he came down, he gave it the fat part. With the meat so obtained he began to take good care He had not yet found out whether of his mother and his friends.
the animal was really a dog. The next time they went hunting they came across a large flock of It killed all of them, and sheep, and he sent the dog right up to them. he took down the rest of the he cut the best one open for it. Then
sheep and dressed them.
What
the animal was killing was keeping

"I
some of his friends alive. wish to One time the husband of a sister came to him and said, So in this place." borrow your animal. It is doing great things house he had made for it, painted he brought the little dog from the kill the its face and feet, and said to his brother-in-law, "When you and let him have it. That is the way I first one cut it open quickly Then this brother-in law took up the little dog, and, always when they came to a flock of sheep, it went straight among them, down one after another. But, after killing them and throwing them he took out the entrails, threw them into the he had cut one open, insides of animals, not the dog s face, and said, "Dogs always eat the
do."
49438
Bull.
3909
34
[BULL. 59
.
good part." The dog, however, instead of eating it, ran straight up between the mountains, yelping. Now when his brother-in-law brought the sheep down, the man And he said, It ran away from asked him, Where is the little dog ? was the report he brought down. Then the owner of the That me." dog called his sister to him and said, "Tell me truly what he did with
I did not want to let it go at first because I knew dog. His sister said, "He threw the would do that thing to people That is why it ran entrails to it to eat. Then the youth felt very sad on account of his little animal and prepared to follow it. His brother-in-law showed him the place between the mountains where the dog had gone up, and he went up in that direction until he came to its footprints and saw the red paint he had put upon it. This animal was really the wolf-chief s son who had been sent to help him, and, because the man put red upon its head and feet, a wolf can now be told by the red on its feet and around its mouth. After he had followed the trail for a long distance he came to a There he heard a great lake with a long town on the opposite side. It was a very large lake, so he thought, noise made by people playing. wonder how I can get over there." Just then he saw smoke com Then a door swung open, and he was ing out from under his feet.
the
little
it."
off."
"I
told to enter.
An
old
woman
/
lived there called

/
Woman-always-
wondering (Luwat-uwadji gi-canA k! ), who said to him, "Grandchild, came across a young dog which why are you here?" He answered helped me, but it is lost, and I come to find where it went." Then
u
"I
the
woman
"
answered,
Its people live right across there.
It is a wolf-
chief s son.
That is its father s town over there where they are mak So the old woman instructed him. ing a noise." Then he wondered and said to himself, "How can I get across?" But the old woman spoke out, saying, "My little canoe is just below He said to himself, here." might turn over with me." Then
"It
the old
it
woman
it will
answered,
"Take it
down.
Before you get in shake

"Get
and
become
large."
Then she continued:
inside of
the boat and stretch yourself on the bottom, but do not paddle it. Instead wish continually to come in front of that place." He did ,as she directed and landed upon the other side. Then
he got out, made the canoe small and put it into his pocket, after which he went up among the boys who were playing about, and watched them. They were playing with a round, twisted thing called gitcxAnaga t (rainbow). Then some one directed him to the wolfchief s house at the farther end of the village. An evening fire, such as people used to make in olden times, was burning there, and, creep ing in behind the other people, the man saw his little wolf playing about near it in front of his father.
SWANTON]
TLTNGIT
MYTHS AND TEXTS

"
35
Then the wolf chief said, There is some human being looking in Clear away from before his face." Upon this the little wolf ran right up to him, smelt of him, and knew him at once. The wolf feel well disposed toward you. I let my son live chief said, among because your uncles and friends were starving, and now I am very you much pleased that you have come here after him." By and by he think I will not let him go back with you, but I will do some said, else to help you." He was happy at the way the man had thing his son. Now he did not appear like a wolf but like a painted up human being. The chief said, "Take out the fish-hawk s quill that is hanging on the wall and give it to him in place of my Then he was instructed how to use it. Whenever a bear meets you, he
here.
"I "I
son."
"
"
said,
"hold
hand."
gave it he said,
the quill straight toward it and it will fly out of your also took out a thing that was tied up like a blanket and to him, at the same time giving him instructions. "One side,"
He
If you put this on a sick person it will make anyone hates you, put the other side on him and it will After they have agreed to pay you for treating him put kill him. the other side on to cure him."
"is
for sickness.
him
well.
If
Then the
with?
chief said,
"You
see that thing that the boys are playing
That belongs to me. Whenever one sees it in the evening it means bad weather; whenever one sees it in the morning it means good weather." So he spoke to him. Then they put something else into his mouth and said to him, He was gone up "Take this, for you have a long journey to make." two years, but he thought it was only two nights. there probably At the time when he came within sight of his town he met a bear. He held the quill out toward it as he had been instructed and sud denly let it go. It hit the bear in the heart. Still closer to his town he came upon a flock of sheep on the mountain, and sent his quill
he reached them, he found all dead, and, after he open, he found the quill stuck into the heart of the He took a little meat for his own use and covered up the rest. last. Coming to the town, he found no one in it. All had been destroyed. Then he felt very sad, and, taking his blanket out, laid the side of it that would save people, upon their bodies, and they all came to life. After that he asked all of them to go hunting with him, but he kept the quill hidden away so that they would not bother him as they had When they came to a big flock of mountain sheep, he let his before. Then he went at them so quickly that they could not see it. quill go
at them.
When
all
had cut them
up, looked the dead sheep over, and immediately cut out the quill. After they had All his friends were surprised at what had happened. and gotten down, those who were not his close friends came to him
gave payment for the meat.
36
[BULL. 39
The people he restored to life after they had been dead for very many years had very deep set eyes and did not get well at once.
killed
After that he went to a town where the people were all well and some of them with his blanket. Then he went to the other
"How
Are they making them well." He went up to them again with his blanket and brought them back to life. They were perfectly well. This man went around everywhere doing the same thing and be came very famous. Whenever one was sick in any place they came after him and offered him a certain amount for his services, so that he became the richest man of his time.
are your friends?
of
dead?"
"Yes."
people in that place and said,

"Well
know
way
9.
WOLVERINE-MAN
There were people living in a certain town on the mainland. You that in olden times the people did not use guns. They hunted with bows and arrows, and horn spears, and it was very hard work to use them. So, when they were going hunting, they had to fast and wash their heads in urine. That is why in all of these stories which I am telling you just as they were told in the olden times food was very scarce and hard to get. Success depended on what things were used and how people prepared themselves.
know
at this place began preparing himself by and the following morning he dressed and washing started up the valley carrying his horn spear. At the head of this valley he saw a flock of mountain sheep, but he could not get at them, In the morning he saw that a wolverine so he camped over night. (nusk) was among these sheep killing them off. Next evening he reached the top of the mountain and started into the brush to camp, but came to a house with the door wide open for him. On the inside hung pieces of fat from all kinds of animals the wolverine had killed. He wanted to go in very much, but instead he sat down in the brush near by and waited. Presently a man came along carrying a pack. This was Wolverineman (Nu sgu-qa). He said, "My trader, you are here. Why don t you step inside?" Then they entered, and Wolverine-man took off his clothes and began wringing them out just like a human being. Then he heated some hot rocks, took his half basket, chopped up the bones of a ground hog and put these into it along with the cooking stones. Then he said to the man, Give me that kAndALa x. Give me that klAxA kaok." These were his own words which he was teaching to this man, and they mean, Give me my dish. Give me my little spoon." So, when one went up to the top of this mountain in olden times he called his dishes and spoons by those names.
his
One day
a certain
man
head
in urine,
"
s WANTON]
TLI1STGIT
MYTHS AND TEXTS
37
latter
Then Wolverine-man placed the food before his guest, but, when the was about to take some, Wolverine-man said something that
it."
sounded strange to him. He said, "There he is picking it up. There It sounded strange. Then he kept on talking: he is going to eat
getting closer to the small bones. He is getting closer to the small bones. He is getting closer to the small brother of the big
"He
is
bone.
He is getting closer to the small brother of the big bone." He did not want the man to eat the small bones at the joint/ and it was from Wolverine-man that people learned not to eat these. He said,
"I
am not saying this to you because I hate you. If anybody swallows these, the weather is not clear on top of the mountain. It This is why I am telling is always foggy, and one can kill nothing. Meanwhile the people in the camps hunted every day for this you."
man but in vain. By and by Wolverine-man
side of the
mountain and
sit
down where
said to him, "Go around to the other the ground-hogs places are."
He went
there every day, but always came home without anything. Wolverine-man, however, brought him a great load every time. Finally Wolverine-man told him to go and cut off two small limbs with his ax. People generally carried a stone ax when off hunting. With these he made a trap for him and named it Never-lasting-over-night It was so named because it was certain to catch. (Lanka/klixe). am going When they went up next day, Wolverine-man said, see a large ground hog Do not set your trap until you this way. going into a hole. Set it there." Soon after he left Wolverine-man
"I
he saw a big ground hog going into its hole. He set up his trap there, stood near, and watched. Soon he heard the crack of his trap falling. He set it up many times, and each time he caught one. He killed four
that day. That is why the trap is called Never-lasting-over-night. From that time on he increased the size of his catch every day, while
Wolverine-man did not catch much. When he got home with all his ground hogs Wolverine-man lay down by the fire and began singing, "What I would have killed has all gone over to a lazy man s side." Next morning, when they again started off to hunt, Wolverine-man, instead of continuing on his usual route, came back to see what his companion was doing. Then he climbed into a tree to watch him, down. began to play around in the tree, and afterwards suddenly fell He wanted to deceive the trapper. This tree is a -small bushy one called S!AX, and it is Wolverine-man s wife with which he had really been cohabiting. The man, however, observed what he was doing, and returned home at once, upon which Wolverine-man became so
ashamed that he lay down and covered himself with ashes. After that Wolverine-man told his guest to lie down and cover
himself up.
Then he took
o
his urinal full of urine,
with two white
The knee-pan or the ankle and wrist bones.
38
rocks in
it,

to another place.
fire
[BULL. 39
from
his wife.
He was going to bathe to purify himself After he had purified himself, he came home, put
and began
to
grease into the
motion toward
his face
and
to
blow
with his mouth.

hair.
Then he took a wooden comb and began to comb his The man had covered his head with the blanket but was watch
"I
ing through a hole. am going Now the man arose and said to Wolverine-man, home to my children." Then Wolverine-man told him not to say
where he had been but to keep him in remembrance by means of the He had stayed with Wolverine-man more than a month, and, trap. when he went down, he had a big pack of skins.
Then he began to distribute these to all his friends, telling them that he had discovered a place where there were lots of things, and that he had a trap which never failed to kill ground hogs and other animals if When he explained to the people set on the mountain over night. how to set up this trap, a man named Coward (QlAtxa n) said, This time they did not go way up to the will go along with you." where Wolverine-man had helped him but into one of the lower place There they constructed valleys where there were many ground hogs. a house out of dry sticks and began trapping. Coward had under stood him to say that he caught ground hogs by whittling up sticks near the hole. That was what he was doing every day, until finally his companion said, "What do you do by the holes that you do not catch anything?" He said, "Why, I have already cut up two big Then the other answered, "That is not right. sticks by the holes." You have to cut and make a trap with which to trap the ground hog." After that this man thought he would do the same thing to the tree he had seen Wolverine-man do, but he fell to the ground and was barely able to crawl home. When he thought he had enough skins, he
"I
started to pack
up and return. The trap was very valuable at that time because it was new, and anyone borrowing it paid a great deal. So he became wealthy by means of it. He went to every other town to let people know about it. They would invite him to a place, feast him, and ask him for it. He became very wealthy.
10.
THE HALIBUT PEOPLE
There was a very long town where people were fishing for halibut. the daughter of the chief, whose house was in the middle of the place, went down on the beach to cut up halibut, and slipped on some halibut slime. She used bad words to it. A few days afterward many canoe-loads of people came to get this girl in marriage, and she started off with them. But, although they appeared to her like human beings, they were really the halibut peo As soon as they had left the village they went around a point, ple.
One evening
landed, and went
up
into the
woods
after spruce
gum and
pitch.
SWANTON]
TLINGIT
MYTHS AND TEXTS

of this,
it
39
fire
They brought down a great quantity

all
heated a rock in the
and spread pitch woman upon it. The two brothers of this girl searched along shore for her continually, and finally they discovered where she was; but she was dead. Then they felt very sad on her account and asked each other, What shall we do about her ? They thought of all kinds of schemes, and at last hit upon a plan. Then they went home, filled a bladder The elder full of blood, and went out to the halibut fishing ground.
it.
1
over
When
was melted they seated the
brother let his younger brother down on a line, but before he got So the elder brother far he lost his breath and had to be pulled up. He put on his sister s dress, took his knife and himself. prepared the bladder full of blood, and got safely to the bottom. When he Some one came arrived there he found himself in front of a house.
out to look and then said to the chief inside, "Has your wife come out to see you?" They thought it was the dead woman. So the and he married her. halibut chief said, "Tell her to come At this time the friends of the young man were vainly endeavoring Instead of coming to catch halibut, and he could see their hooks. into the houses these would fall around on the outside. They tried all kinds of hooks of native manufacture, but the only one that suc
in,"
ceeded was Raven-backbone-hook (Yel-tu dAq!e), which came right in through the smoke hole. After a while the halibut chief said, "Let us go and take a sweat bath." [Frater autem puellae mortuae semper secum portabat vesicam cruore plenam, quo ungebat extrema vestem qua indutus erat, ut rhombum deciperet, dicens, "Mensibus affectus sum; noli mihi
appropinquare."]
That night, as soon as the halibut chief was asleep, the man took his knife, cut the chief s head off and ran outside with it. Every Then he jerked on his brother s line, in the town was asleep. body and his brother pulled him up along with the head.
After that they paddled along shore for some time, and on the the elder brother kept shooting at ducks with his arrows. Fi It was shivering, and his nally he hit one and took it into the canoe. brother said, "Look at this little duck. It is dying of cold. I wish
way
you were by my father s camp the canoe went straight down
fire."
On
account of these bad words
into the ocean.
Arrived at the bottom, they saw a long town, and some one said, Then the duck led them up "Get out of the canoe and come up." into the house of his grandfather, the killer whale for the killer whale is grandfather to the duck and a big fire was built for them. Then they seated the brothers close to this and said, "Do you think it After they were so badly is only your father who has a big fire?" made to turn backward with the heat, burned that their heads were There they became the ducks called they were thrown outside.
40
[BULL. 39
Always-crying-around-[the-bay] (YlkAga xe). crying almost any time when you are in camp.
to their friends.
11.
You can
hear them never got back They
STORIES OF THE MONSTER DEVILFISH AND
THE CRY-BABY
Many
did not
people once went to a certain camp to dry salmon. They that a big devilfish lived under a steep cliff not very In olden times, besides using hooks, they caught far from this place. salmon by means of traps (CA!), and when the trap was full, they would take out the fish and hang them on drying frames. When these people had many fish on the frames, they took off their covers so that the red color shone out on the ocean very distinctly. A man and his two brothers living at this camp were fond of hunt ing, and one day, when very many salmon were on the frames, they started out. While they were gone the devilfish saw the glow on the water from the red salmon, threw his tentacles around the camp and swept every vestige of it into the sea. In those times a hunter washed in urine before going out hunting and was then sure to kill something, but on that day everything the hunters speared got away. When they returned to the camp, they saw many pieces of canoes drifting about the bay. Then they were very sad on account of the loss of their friends, but they did not know what had destroyed them.
know
After they had remained there for four days, they told the youngest
to climb to the top of a high hill and watch them. Then the eldest told his other brother to cut four young spruce trees, and he sharp ened these, making two for himself and two for his brother. Early
in the
morning they loaded their canoe with rocks and prepared to meet the dangerous animal. They went out in front of the high cliff and began throwing rocks clown there, the elder saying to his
youngest brother, "Look down." After a while they saw the large devilfish coming up right under them. Then they took the sharpened sticks and began to pierce its flesh. The youngest watched all that happened. When their canoe was broken up, they climbed on top of the devilfish and continued running the sticks into it until it died. When that happened it carried them down along with it. Then the youngest brother started off to find some settlement, and when he came to one, the people set out at once to look for his
brothers.
had
floated, along
Finally they discovered the place to which the devilfish with the hunters and their canoe. But it did
not get the salmon it had destroyed so many people for. people gave a death feast and all cut their hair off short.
a See pp. 150-151, story 31.
b
Then the
See p. 145, story
31.
SWANTON]
TLINGIT
MYTHS AND TEXTS
41
who was always

"Come
In the town to which these people belonged once lived a little boy His parents tried to rear him properly, crying. yet he cried, cried, cried all the time. Finally his father shouted out,
this
way DjinAkAxwA
cries too
much."
ts!a. Pull this boy away, for he Toward evening he repeated the same words, and
this
time a land-otter-man behind the house shouted out stutteringly, to keep "Bring my grandchild here and let him eat gAlkAdaxA k!
11
So the little boy was taken away and given what quiet." to him to be blackberries. appeared Two days afterward they began searching for him, and they When they brought him finally found him far up in the woods. down he had a big belly and did not cry as loudly as he had before,
so they thought that something was wrong. Then they boiled some dried salmon and gave him broth made from it. The heat of this broth expelled all of the small creatures that had been given him to
him
eat under the appearance of blackberries. Spiders began running out of his mouth, ears, nose, eyes, and buttocks. His insides were
filled
these were expelled, nothing
with them, and they had eaten out all of his flesh. When was left but the skin which they threw
away.
12.
THE WOMAN WHO WAS KILLED BY A CLAM
There was a famine at a certain town and many people had to depend on shellfish, so the women went down to the beach at low tide every day to gather them. One time a chief s daughter went down and reached far under a rock to find some clams. Then a
large bivalve called xlt closed upon her hand, holding her prisoner. Presently the tide began to rise, and, when it had almost reached
She kept her, she began singing a song about herself. Then all felt sad until the tide passed right over her.
feast for her at
on singing and held a
which they put food, blankets, and other things into

13.
the water.
ROOT-STUMP
There was a certain town in which many people were dying of but those who felt well used to play shinney on the beach every day. Then something came down through the air and one of them seized it and was dragged up from the ground. Another per son grasped his feet, endeavoring to pull him back, but he, too, was All of carried up and another and another until there were ten. these were taken up out of sight. The next day the same thing came down a second time, and ten more were carried off. This happened every day until all the men
sickness,
a
The name
of
some man that had been captured by land
otters.
See story
49.
42
in the

town were gone.
[BULL. 39
Next it came to a woman, and all the women same manner except two. were carried away These two women now walked along the beach calling for help. They did not know whither their friends had gone. And every day they went up into the forest after roots. One day, after they had gone up into the woods, one of these women began swallowing root-juice, and it formed a child in her. This was born and proved to be a boy. After he had grown a little This is larger, his mother named him Root-stump (XAt-cugu Lkll). what helped her. All the men who used to chop canoes away from town had also disappeared. The child grew very rapidly and repeatedly asked his mother, She said to him, "We do not "Where have all my friends gone?" When he was a little know. They kept going up into the he began to test himself. He would go up to a tree, seize a larger Then roots would run out from limb, and try to stretch himself. him in every direction because his mother had named him to have
in the
air."
the beach and you will also Then he ran down to the beach and began All at once the thing came down. He seized it, and imme playing. diately roots grew out from him into the ground in every direction. So he pulled down the thing that was killing his people, and it broke
"Look
that sort of strength. His mother said to him,

7
out
when you go down on

into the air
to play, because those go up. So look out.
who do
so go
up
into small pieces.
made
There was another being in the woods who always chopped and He was in noises to entice people to him in order to kill them.
the habit of killing people
by asking them
to get into his canoe,
when
he knocked out a thwart so that it closed in upon them. He was the one who had killed the canoe-makers. Root-stump once found this man engaged in making a canoe, and the man asked him to jump inside. Root-stump knew what he was about, however, and jumped out too Then Root-stump was so angry that he seized the canoequickly. maker and beat his brains out. He broke up the canoe and piled it on top of him.
This boy grew up into a very fine man.
He brought
in all kinds
of things for his mother. If he were hunting mountain sheep and came to a chasm or other similar place, he would cross it by sticking his roots into the ground on the other side.
This
is
why
it."
works with baby from
they say even at the present time to a woman who You might have a roots, "Do not swallow the sap.
The exact words
of
the story-teller.
SWANTON]
TLINGIT
14.
MYTHS AND TEXTS
43
THE PROTRACTED WINTER
One time some boys pulled a piece of drifting seaweed out of the water on one side of their canoe and put it in again on the other. It was almost summer then, but, for having done this, winter came on again and snow was piled high in front of the houses so that people began to be in want of food. One day, however, a blue jay perched on the edge of a smoke hole, with elderberries in its mouth, and cried, This was the name of a neighboring town. So the "KlhiA took all the cedar bark they had prepared to make houses out people of and went to KllnA xe where they found that it was already summer and the berries were ripe. Only about their own town was it still This happened just beyond the town of Wrangell. winter. I tell you this story to show how particular people used to be in olden times about things, for it was only a piece of seaweed that brought winter on.
xe."
15.
BEAVER AND PORCUPINE
6 They porcupine and a beaver were once very close friends. traveled about everywhere and reported to each other all that happened. The bear is very much afraid of the porcupine, but he hates the beaver. Wherever the beaver has a dam the bear breaks it up so as to let the water down, catches the beaver and eats him. But he is afraid of the porcupine s sharp quills, so the porcupine sometimes stayed in the beaver s house, which is always dry inside. When the lake began falling, they knew it was caused by the bear, and the porcupine would go out to reconnoiter. Then he would come back and say to his friend, u Do not go out. I will go out first." Then the bear would be afraid of the porcupine s sharp quills and go away, after which all the beavers began repairing their dam while the porcupine acted as guard.
am hungry. I the porcupine said to the beaver, his food from the want to go to my own place." Porcupine got bark and sap of trees, so he told the beaver to go up a tree with him,
By and by
"I
but the beaver could not climb. Then the porcupine told him to stay below while he went up to eat. Soon they saw the bear coming, and Partner (xo ne), what shall I do? The bear is the beaver said, near." Then the porcupine slid down quickly and said, getting head close to my back." In that way he got the beaver "Lay your
"
to the top of the tree.
and the beaver did not know how
But, after a while, the porcupine left him, He began to beg to climb down. the porcupine in every way to let him down, but in vain. After of the beaver, quite a while, however, the squirrel, another friend
See story
63.
b
WutcyAqa wu,
signifying friendship between people regardless of relationship.
44 came
to
[BULL. 39
him and helped him clown, while the porcupine was off in a with a number of other porcupines. and by the porcupine went back and saw his friend swimming By The bearer asked him down to the lake and then said, in the lake.
hole in the rocks
Partner, let us go out to the middle of the lake. Just put your Be head on the back of my head and you will not get wet at cause these two friends fell out, people now become friends, and, Then the after they have loved each other for a while, fall out. did as he was directed, the beaver told him to hold on porcupine The beaver would flap his tail on the water tight, and they started. and dive down for some distance, come to the surface, flap his tail, and go down again; and he repeated the performance until he came Then he put the porcupine to an island in the center of the lake. ashore and went flapping away from him in the same manner. Now the little porcupine wandered around the whole island, not knowing how to get off. He climbed a tree, came down again, and climbed another, and so on. But the wolverine lived on the main land near by, so after a while he began to sing for the wolverine
"
all."
He called all the Nu-u-sgu e-e Nu-u-sgu e-e Nu-u-sgu e-e animals on the mainland, but he called the wolverine especially, because he wanted the north wind to blow so that it would freeze. Then the wolverine called out, "What is the matter with you?" So he at last sang a song about himself, saying that he wanted to go home badly. After he had sung this the whole sea froze over, and the porcupine ran across it to his home. This is why they were going to be friends no longer. Then the porcupine made friends with the ground hog and they stayed up between the mountains where they could see people when
;
(nusk)
ever they started up hunting. One day a man started out, and when they saw him, the porcupine began singing, "Up to the land of ground hog. Up to the land of ground hog." The man heard him.
That
is
why
people
know
that the porcupine sings about the ground
hog. After this the
man began trapping ground hogs for food and caught a small ground hog. He took it home and skinned it. Then he took off the head and heated some stones in order to cook it. When he was just about to put it into the steaming box the head sang plainly,
"Poor
little
head,
The man was
head, how am I going to fill him?" instead of eating, he went to his traps frightened, and,
my
poor
little
in the morning, took them up (lit. "threw them off") and came home. Next morning he reported everything to his friends, saying, killed a ground hog, skinned it and started to cook the head. Then it said to me, Poor little head. After that he went out to see his
a See Twenty-sixth
"I
Annual Report
of the
Bureau
of
American Ethnology,
p. 453.
SWANTON]
TLINGIT
MYTHS AND TEXTS
45
bear traps. While he was endeavoring to tighten the release of one of these, the dead fall came down and struck him in the neck, making his head fly off. When he had been absent for two days they searched
for
him and found him in his own trap. This was what the ground hog had predicted when it said, "My poor little head. They took his body down to the beach, beat the drums for him, and had a feast on the ground hogs and other animals he had trapped.
16.
THE POOR MAN WHO CAUGHT WONDERFUL THINGS

all
There was a long town from which

fishing for halibut
the people used to go out
and other large fish every day. In those times, before bone was used, they made hooks of two pieces of spruce from young trees, sharpened the point and hardened it in the fire. For
they dried slender kelp stems. very poor man living at one end of the town fished among the While they were having a good others, but did not catch anything. time fishing he remained perfectly quiet, and they kept laughing at him. One day, when he pulled at his line, it acted as if it were fast He thought it had caught upon a rock and pulled it to something. about in the endeavor to free it. All at once it began to come slowly up, and, although every one laughed at him, he held on. After he had brought it close to the canoe, he looked down and saw that it was a great live abalone caught in the flesh. Its color shone out of the water. As it ascended it was so big that all the canoes seemed to come inside of it, and it shone in every one s face. Then some people who wanted to take this valuable thing away from
lines
him, said,
"Cut
the line.
go."
You
better let
it
It is a great thing that you have caught. After a while he became tired of the people s
talk, so
he cut his
all
line.
Then
it
began to go down very slowly,

said,
"You
shining
over.
Then
others
It is a
came
to
him and
did not do the right
thing. very valuable thing you let go." He said, "Has it sunk?" So nowadays, when a person has lost a valuable thing, they it an abalone that has sunk?" (De ca gu nxa ak we say to him,
"Is
wutla q!) Whenever he thought about this he cried at the riches he had let go. Another time they went out fishing, and he was with them. He had a sponge in his hand, and taking a piece of flesh out of his nose inside so as to make it bleed, he filled the sponge with blood and let it down into the ocean. When he began to pull up his hook, it was
again fast. He pulled it up slowly, for it was very heavy. It was another valuable thing, the nest of a fish called icqe n. Then he filled his canoe with these fishes, called the other canoes to him and filled them. After that he stood up in his canoe and said, "The
abalone has not been drowned from
me
yet.
I still
have
it."
He
46
[BULL. 39
all over the town and began to get rich from the property he received. People gave him all kinds of skins moose, He had great stores of riches from having caught caribou, fox, etc. the ab alone and the nest of fishes.
distributed these fishes
17.
THE FINDING OF THE BLUE PAINT, AND HOW A CERTAIN CREEK RECEIVED ITS NAME
lived four brothers
who were very fond of hunting. In hunt about the straits north of Sitka for One day, while they were out, they were forced to take refuge from a storm at a place near Mount Edgecumbe,
At Sitka
those days people liked to fur seals, sea otters, etc.
called
(Nexi ntaiataq !-an) during their long stay they dis covered a rocky cave or overhanging cliff from which soft blue stuff have discovered a val continually dropped. The youngest said, uable thing which will be used for painting and for everything carved. After they had been there for a long time the weather became fine and the sea smooth. Now in olden times people knew that everything was dangerous. When the brothers were about to start, they said, We will take some off now to carry home." So they knocked off a But the big piece, rolled it up among their clothes and hid it away. r canoe had scarcely started before the sea began to get rough. hen were some way out they headed for an island outside of Edge they
,
To wn-on-the-inside-of-blue-paint-point
this place
and while hunting about
"I
"
"
Then the eldest, who was steering, to pass. a song about the course he was taking Which way began compose shall I steer the canoe, straight out into the ocean or straight on to the shore?" The youngest said, There is no way of getting home. Would it not be better to throw this blue paint into the water ?
cumbe which they had

to
"
Then we can
Shall
get verse as follows:
ashore."
"
So the eldest brother put

shall
in the next
Which way
we
steer, straight in or
not?
we not throw this blue paint into the water ? If not how shall we be saved?" Then he exclaimed, "Bring the blue stuff here and
head, and I will be drowned with it so that things shall with They were not drowned; however, and reached shore in safety, so people still speak of their bravery in not throwing the blue paint overboard. To this day they say that, if you take anything from there, the weather will be stormy, and people are still afraid to do it, but take the risk because the thing obtained is valuable. For a long time after the brothers reached shore with this blue paint the weather was bad and great rollers came sweeping in out of the ocean. No one could go to sea after halibut. At that time some people were camping a short distance north of Sitka, and one day two women went from there with their children to dig clams. They came into a small inlet and made their camp.
tie it to
my
eat
me up
it."
SWANTON]
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47
Then
the
women began
bringing up shellfish, which they afterwards
boiled to get the insides out, ran small sticks through them, and hung them up to dry for their children. One day they went down on
the beach as usual, leaving their babies in camp, and the smallest began crying. Then a child somewhat larger shouted, "The baby is
The baby crying. cockles in the fire
is crying."
Its
it
mother
her,"
said,
"Bury
and cook
for
but the
little
one of those boy under
stood his mother to say, "Dig a hole for your little sister in the fire and put her into So the little boy began to pull the fire apart and to make a hole in the middle of it. He tried to knock his little
it."
sister into this hole

"She
but she kept getting up again, so he shouted, to get away from me." After a while he became keeps trying too strong for his little sister; put her in, and covered her over.
When
tle
sister?"
after
mother came up, she said, "Little son, where is your lit have buried her in the fire. She is there." So that they named the stream Creek-where-a-person-was-burned
his
"I
(KA xsigAiiihin).
18.
VARIOUS ADVENTURES NEAR CROSS SOUND
There is a place in the neighborhood of Cross sound called Klude sqlayik, which people used to frequent in olden times to hunt, catch halibut, and so on. People were then in the habit of traveling from to camp a great deal. One time a man and his wife went out to camp to get cedar bark off from some trees, and the man went quite a dis tance up into the woods from his wife with his stone ax and tree climber. This tree-climber was an apparatus composed of ropes, with a board for the climber to stand on. But, while he was high up in a tree, the board slipped from under the man s feet, and the rope held him tight to the tree by his neck so that he died. Since he did not come back, his wife went home and reported that he was Then they hunted for him everywhere, and finally a man missing. found him hanging from the tree dead. The dead man was brother of a chief. So they took the board that had fallen from under his feet home, laid it across the neck of a slave and killed him to be revenged on the board. They kept the board and exhibited it at feasts. Afterward people were called for the death feast. People continued going to the different bays hunting, and one day a canoe with two men in it anchored close by a cliff. While they were there one of them saw two huge devilfish arms moving across the bay. They ran ashore and hid under a rock, letting the arms pass over them, while the devilfish took the canoe into its hole under water.
Then the men

in a small creek
started
up the
hill.
On
their
way home they saw

on coming
what appeared
to be a little halibut, but
48
closer they

found that
it
[BULL. 39
was only a white rock which had that
appearance. After they had reached home and had reported what had hap pened, all the people began to chop at a log. Then they started a
big fire and began to burn it. But, when it was half burned, they put out the fire by throwing hot water upon it. They were going So they took to take it to the devilfish hole and drown it there. it over to that place and let it down, but never saw it again. Later four other men went hunting by canoe one autumn to a place called WAtAs Ia x, where they encamped. By and by one of the party, on going to his traps, found a big land otter in one of them. He took the bough of a tree, twisted it around the land He did not know what it was. otter s neck, and carried it home. As he dragged it home it went bouncing along behind him and at every bounce something whistled behind him. Arrived at camp he began to skin it. Then he said to his brothers, "Go and get your but, when they began to cut it up to put it in, pot ready to cook whistled. "That is something just what I heard on the way," he
it,"
said.
After the pot had boiled and they had begun eating, something began to whistle in a tree near by and threw a rock down. They
threw one back and soon rocks were flying back and forth.
It
was
a great thing to fool with. By and by the men said, "You might cut our faces," so, instead of throwing rocks, they seized long cones
and threw these back and forth all night. Toward morning the being in the tree, which was a land-otter-man, began to hit people, and they on their part had become very tired. Finally they tried to get him down by lighting a fire under the tree where he was sit When it was burning well, all suddenly shouted, and he fell ting. into it. Then they threw the fire over him, and he burned up. But when they started for the beach to go home, all wriggled from side to side and acted as if they were crazy; and when anyone went to that place afterward he would act in the same manner. These men lived at a place called Person-petrified (CAkdahAna ), and when they came home, it was told them, woman and her child have been lost from this place." This woman had been at tacked by some strange man, whom she also killed with the pole which was used to take off cedar bark. At that time many per sons had disappeared, and the people were wearied out looking for them. Now, however, they were determined to find the murderers, so all got into one canoe and started along the coast. After a time the high waves compelled them to encamp, and all went up into the woods to hunt through them for a beach. Then they came to a house made of driftwood, where the murderers lived. They went to each end where the main stringer protruded, lifted it off of its
"A
SWANTON]
TLINGIT
MYTHS AND TEXTS
49
supporting posts and let it fall on the occupants. Those who tried to get out between the logs they killed. Then they set the ruined house on fire and burned it with all it contained; and they broke up the canoe belonging to those people. Close by lived a shaman related to the same people. His spirits told him that there was a mountain near by where flint could be obtained. His spirits had so much strength that he went right to that place and broke it off. In those days every time a shaman cut an animal s tongue he had more strength, so, when his strength was
combined, it amounted to considerable. At that time the people did not have any flint, but, after the spirit discovered it, all knew where it was to be found, and they have since
all
brought
it
from
there.
19. KATS!"
Kats! belonged to the Ka gwAntan and lived at Sitka. One day he went hunting with dogs, and, while his dogs ran on after a male bear, this bear s wife took him into her den, concealed him from her husband, and married him. He had several children by her. In doors the bears take off their skin coats and are just like human
beings.
he wanted to go back to his people, but before he him not to smile at or touch his Indian wife or take either of his children. After his return, he would go out for seal, up sea lions, an d other animals which he carried up into an inlet where his bear wife was awaiting him. Then the cubs would come down, the canoe ashore violently, take out the game and throw it from pull one to another up to their mother. On account of the roughness of these cubs it came to be a saying in Sitka, you think you are be steersman for Kats!." brave, One day Kats! pitied one of his children and took it up. The next time he went up the inlet, however, the cubs seized him and threw him from one to another up to their mother, and so killed him. Then they scattered all over the world and are said to have been killed in
started she told
t
By and by
"If
various places.
What is thought to have been the last of these was killed at White Stone Narrows. When some people were encamped there a girl spoke angrily about Katsl s child, and it came upon them, killing all except a few who escaped in their canoes, and this woman, whom it One man tried to carried off alive, making her groan with pain. kill it but did not cut farther than its hair. Finally all the Indians 6 killed it with their spears and knives. together
a See story 69; also Boas, Indianische
b
Because a
human
being married
among
Sagen von der Nord-Pacifischen Kiiste Amerikas, p. 328. the grizzly bears, people will not eat grizzly-bear meat.
49438
Bull. 39-
50
20.
[BULL. 39
THE UNSUCCESSFUL HUNTERS
Two
much.
urine, as
persons very fond of hunting were in the habit of washing in was usual in old times when one wanted something very
Then they went to a sea-lion rock, and one of them threw his The animal at a sea lion but the point broke off the handle. spear was the sea-lion-chief s son. Afterwards the man who had done it
was drowned, but
his companion reached the sea-lion rock in safety. looked about for his friend, but could not see him, so he went up on top of the rock, lay down, and, pulling the grass over himself, fell While he was asleep and dreaming, some one came to him asleep. come to help you." He awoke, but there was nothing and said, Then he again visible except nesting birds flying about the island. fell asleep, and again he heard some one come to him and say,
He
"I
"I
The place you have drifted upon is a house. When you hear the noise of a shaman s beating sticks, go straight to
come
to help you.
man had forewarned him, just a little below the place where he was lying. He stepped forward quietly, and lo! he came to the door of a fine, large house. Inside of this he saw those who were beating the sticks and a man lying sick "with pneumonia," out of whom the string of the spear hung. Then he crept in quietly, hiding behind the people, and said within himself, it were I, I would push that spear in a little twist it to one side and pull it out." farther, Upon this everybody "Make way for him. This shaman says he can take the spear said, out by twisting it and then pulling out." He said to himself, so he let them have their way. Then he came out guess I can do in the middle of the house, pulled his blanket about himself, used his hand like a rattle and ran around the fire just like a shaman. When he went to the spear and moved it a little, the sick man cried out. After that he let it alone for a while. He wished very much that they would give him in payment a large animal stomach which was hang So the man s father said, "Pay it to him." ing on a post. Now he tied his blanket tightly about himself and said, "Bring in some water." Then he ran around the sick man again, and, when he came to where the spear was, he summoned all his strength, pushed it in a little, turned it round slightly and pulled it out. At once he it into the water in the manner and blew eagle pushed customary down upon it, when all of the white matter came out of the wound and the sick man got his breath. After that he hid the spear quickly from the eyes of the people. When he went out, the man who had first come to his assistance came again. This was the puffin (xik). It said, "Take that big
"If
"I
the door of the place from which it comes." Soon he heard the noise of the sticks, as the
it,"
stomach, get inside, and go home in it. After you get inside do not think of this place again. He did as the puflin had directed, but, when
s WANTON]
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MYTHS AND TEXTS
51
he was within a short distance of the shore, he thought of the place where he had been and immediately floated back to the island. The
second time the skin carried him right ashore. Then he got out, went home to his friends and reported everything that had happened.
Another canoe also set out to hunt in much the same way. After the people had gone on for a very long time unsuccessfully, they came upon a great seal standing out of the water, and one of the hunters speared it. It was nothing but an old log drifting about which had appeared to him like a seal. That night they anchored their canoe in front of a steep cliff not far from this place and prepared to spend the night there. By and by they heard a skate flopping along on the water near by, whereupon the steersman took his spear and struck it on one
Then the skate swam right down into the ocean. This skate was a slave of the GonaqAde t who lived under that same cliff, and when the GonaqAde t heard him groaning under the house steps where he always stayed, he said to one of his other slaves, "Get up and find what he is groaning about." Then the skate said,
side of the belly.
"There is a canoe outside here. something to me."
The people
all
in that canoe
have done
said,
Then the GonaqAde

"Bring
awoke
his slaves
nephews and
that canoe in
here."
Presently the man in the bow of the canoe awoke and looked about. Their canoe was on top of the inside partitions of a house. He took
something and poked his steersman quietly to awaken him, for he saw that something was wrong. Early in the morning the GonaqAde t awoke and said to his Then he exclaimed angrily, is of nephews, "Make a big no use to bother poor slaves. Why did they want to kill that slave Meanwhile the friends of these people were searching for them
fire."
"It
?"
everywhere. Then the chief told them to come forward, saying to them, "You will now be judged." One could not see the part of the house near the door, it was so crowded with the nephews and friends of the GonaqAde t (i. e., all kinds of fishes and marine animals) dressed in every style. They said to them, "To what tribe do you belong?"
and the bow man
replied,
We are of the KAtagwA di
family."
Then
the chief said, one is going to visit a person, he should enter his Let them wash in a polite manner and not destroy anybody. house their hands. them food and dress them up well. I am a Give
"If
KAtagwA
up
di myself, so
well, dressing people were beating drums, because they thought these dead.
you are my friends." Then they fixed them them and combing their hair. But at home the
men were
52

said to them, It is a
"When
[BULL. 39
good thing that we use each other s Afterward the Gonaq Ade t s people loaded their canoe, emblems." combed their hair with cottonwood boughs so that it smelt good, and let them go home. And when they first reached home they were dressed so finely that
hit).
Then the chief Rock House (TA
you build a house, name
it
the people did not
know them.
The
chief said to his friends,
"A
He gave us a thing to go by which shall great living thing saved us. that whenever we build a house we shall call be our emblem, namely,
it
Rock House.
21.
ORIGIN OF ICEBERG HOUSE
and his wife were living at a certain fort. At that time came into the world and destroyed all of their uncles, Then the man thought within himself, fathers, and friends. ought to give some sort of feast to my dead friends," and he began to gather
A man
some
disease
"I
berries.
One day a quantity of ice floated up on the beach below him. He took this up piece by piece and put it into the house, treating the
pieces as his guests.
He poured
a great deal of
oil
into the fire to
make
dishes, put berries into them, and placed these in front of the pieces of ice to show that he was sorry for the dead people, and desired to give some one a feast. After he had given
it
blaze.
Then he took
to them, the ice gave forth a kind of squeak as if the pieces were It is talking to him, though he could not make out what was said.
from this squeak that the people now know that he invited them, and it is from thic circumstance also that, when ice drifts down upon a person in a canoe, he talks to it and gives it tobacco, calling it son s daughter" or "My son s wife." This is ahead of the "My
TcukAne
di
(i.
e.,
the beginning of the TcukAne di clan).
Therefore
they own
invite
Iceberg
Housed
"I
Afterwards this man went out again. He said to himself, will anyone out on the sea that hears me." After he had gotten well out in his canoe he shouted, "Everybody this way. Everybody this way," just as though he were calling guests, and immediately crowds of the bear tribe, thinking they were the ones invited, began coming down between the mountains. When he saw these animals coming, the man told his wife to be courageous, but for himself he said he did not care whether he lived or died, because all of his friends were dead. When the bear people to come in, he told them to go up to the rear end of the house, began
saying,
&
"It
is
your brother-in-law
seat
you
are going to
sit
down
a See story 64.
This
opposite clan, but his wife
man can not have belonged to the TcukAne di himself, because the ice he invited must be of the may have been, lie perhaps belonged to the TlA qldentan.
SWANTON]
TLINGIT
MYTHS AND TEXTS
53
in"
(i.
e.,
that was where he formerly sat).
His wife was somewhat
As frightened, but he talked to them as if they were his own people. he called out the names of the dead men who had held those seats
they would say in turn,
"Hade
(present),"
and he would pass a dish
up
to the speaker.
After they were through eating the chief of the bear tribe said to his friends very plainly, "Do not leave this man friendless, but go to
him every one of you and show your respect." So they told the man to lie down in front of them, and before they left they licked him, meaning that thereby they licked his sorrow away. They said, "This Then the bears started off. is because you feel lonely." At that time men from some other town came near, watched the big animals come out and heard the man speak to them as if they
were his own
22.
friends,
but they were afraid to go near.

PEOPLE"
THE WOMAN TAKEN AWAY BY THE FROG
There was a large town in the Yakutat country not very far back which lay a big lake very full of frogs. In the middle of the lake was a swampy patch on which many frogs used to sit. One day the town-chiefs daughter talked badly to the frogs. She took one up and made fun of it, saying, There are so many of these I wonder if creatures, I wonder if they do things like human beings. men and women cohabit among them." When she went out of doors that night, a young man came to her and said, "May I marry you?" She had rejected very many men, but she wanted to marry this one right away. Pointing toward the lake he said, "My father s house is right up here," and the girl replied, When they went up to it, it seemed as though "How fine it looks!" a door was opened for them, but in reality the edge of the lake had been raised. They walked under. So many young people were there that she did not think of home again. Meanwhile her friends missed her and hunted for her everywhere. Finally they gave her up, and her father had the drums beaten for a death feast. They cut their hair and blackened their faces. Next spring a man who was about to go hunting came to the lake to bathe himself with urine. When he was done, he threw the urine among a number of frogs sitting there and they jumped into the water. When he was bathing next day he saw all the frogs sitting together in the middle of the lake with the missing woman among them. He dressed as quickly as possible, ran home to the girl s father, and said, saw your daughter sitting in the middle of the pond in company with a lot of frogs." So her father and mother went up that evening with a number of other people, saw, and recognized her.
of
"
"I
a See story 76.
This
myth
is
more often
localized at Wrangell,
and the woman
name
is
said to have
been QaJtsi xkli.
54
[BULL. 39
After that they took all kinds of things to make the frog tribe feel good so that they would let the woman return to her parents, but in vain. By and by her father determined upon a plan and called all of
his friends together. lake in order to drain
Then he
it.
told
From
them to dig trenches out from the the lake the frog chief could see how
The the people had determined, and he told his tribe all about it. call the mud around a lake their laid-up food. frog people After the people had worked away for some time, the trench was
completed and the lake began draining away fast. The frogs asked the woman to tell her people to have pity on them and not destroy all, but the people killed none because they wanted only the girl. Then the water flowed out, carrying numbers of frogs which scattered in every direction. All the frog tribe then talked poorly about them
selves, and the frog chief, who had talked of letting her go before, now had her dressed up and their own odor, which they called "sweet her. After a while she came down the perfumery," was put upon trench half out of water with her frog husband beside her. They pulled her out and let the frog go.
anyone spoke to this woman, she made a popping noise such as a frog makes, but after some time she came to her was the Kikca (i. e., KiksA di women) senses. She explained, that floated down with me," meaning that all the frog women and men had drifted away. The woman could not eat at all, though they After a while they hung her over a pole, and the tried everything. black mud she had eaten when she was among the frogs came out of Because this woman was her, but, as soon as it was all out, she died. taken away by the frog tribe at that place, the frogs there can under stand human beings very well when they talk to them. It was a KiksA di woman who was taken off by the frogs, and so those people can almost understand them. They also have songs from the frogs, All the people know frog personal names, and the frog emblem. about them.
"Hu,"
"It
When
23.
HOW THE FROGS HONORED THE DEAD
One time, when they were afraid of being attacked, all of the Kiks A di and Ka gwAntan encamped on KAnAsqle (St. Lazaria island). There are two parts to this island separated at high tide, and the KiksA di encamped upon one, while the KagwAntan lived upon the other. On the same island there is also a small salt water pond at the bottom of which was a creature called L!ln, and, being pressed for food on account of their fear of the enemy, the allies often tried
to bail out this
pond when the
tide left
it,
to get at the sea animal.
While the people were there, a chief of the Ka/gwAntan died, and, after he had been in the house among his friends for eight days, one of his friends said to the KiksA di, Take care of his dead body. All the
SWANTON]
TLINGIT
chiefs
MYTHS AND TEXTS
55
Ka gwAntan
Then
all
marry Kikca (KiksA

.
frog tribe thought they were the ones they are also Kikca
di women). But the real who were summoned, because
di made ready to go ashore to burn his dead body. They chopped much wood and made a fire, while all of the KiksA di and Ka/gwAntan stood around it, and everyone felt badly. All at once a big frog, as long as the hand and wrist, jumped out from the
theKiksA
place where the fire was and began making a noise. All looked at it. It had come out because the frogs were the ones to whom the Ka gwAntan had spoken. After that it jumped into the fire and burned up.
Then all the people tied themselves up (gA xAni) (i. e., tied their blankets around their waists, as they did when they were engaged in a All felt very about lifting the sun ) out of respect to the chief.
badly
the dead man, and one person said, "It will not be like draining out the L !ln lake (L !ln a y a) Let us go to war. So they captured slaves and killed them for the dead man, and, when they put food into the fire for him, they also named the frog that it might receive some as
.
well.
24.
THE BRANT WIVES
A KiksA di youth lived with his father in a long town. When he was well grown, he went about in the woods hunting with bow and arrows. One time he came close to a lake and heard the voices of When he got nearer he saw two girls bathing there. Then he girls. skirted the shore toward them, and, when he was very close, discovered two coats just back of the place where they were. These were really the girls skins. He took them up, and they began talking to him, But he said, want to marry both saying, "Give us those skins." of you." So he married both of them and took them to his father s
"I
house.
lice.
man s wives used to look over his hair to pick out the spring was coming on and the brants were coming from the south, the girls sat on top of the house with him and kept saying, "There comes my uncle s canoe. There comes my father s canoe."
Both
of this
When
They were beginning to get homesick, and they asked their husband if he would let them go home. When the brants began coming, one
would say,
"Those
are
my
friends
eat."
coming up.
am
going to ask
them
to give
house, she herbs one after another.
me something to said, "Give me something
So, when they were above the to eat," and down came green
it was time for the brants to start back south, both of the had become tired. They wanted to go home. They knew when girls it was time for their father s canoe to pass over, and just before it was due they told their husband to go up into the woods after someo See Twenty-sixth
When
Annual Report
of the
Bureau of A merican Ethnology,
p. 430.
See story
54.
56
thing.
father,
[BULL. 39
When
"Do
he came down, his wives were gone. He said to his you know where they went?" but he answered,
"No."
Then the young man
said,
I will start
down on
foot to the place
whither I think they have gone." So he set out, and after he had gone on for some time, he heard people making a noise. It was the brant tribe in camp. On this journey he took a bag full of arrows with mussel-shell points, and bows. For this reason, when he came back of the place where they were, and they caught sight of him, they were afraid and flew away. Then he went down to the place where they had been sitting and found all kinds of green herbs such as brants
live on.
girls said to their father, "Let us camp a little way has been with us for some time, and we have gotten his Therefore let us camp near by so that he can come to us and heat. be taken along." But their father answered, "When he comes be hind us again and camps, say to him, Our fathers a do not like to see your bows and arrows. Get rid of them. They came to him and do not take them in order to repeated these words, but he said, do harm to your fathers but to get game for myself. I wish you
After this the
off.
He
"
"I
tell them that I want to go along, So they come down, and, when he did so, his father-in-law said, the best coat. I want to put it on my son-in-law."
would
too."
told
him
to
"Bring
out
you. look
After that his wives said to him, "We are going to start along with When we set out do not think about going back and do not
down." Then they put a woven mat over him and started. After they had gone on for some distance the man wanted to urinate and dropped down from among them on the smooth grass. The brants did not want to leave him, and they followed. It was quite
camping place. The brant tribe was so large that he were in his own father s house. They would play all the evening, and he felt very happy among them. When they arrived at their real home, this man took off his bag of bows and arrows and hid it back in the woods so that they could not see it. In the same town were fowls of all kinds brants, swans, etc. and by and by war arose over a woman, between the herons, brant tribe and the heron tribe. They went outside and started to
close to their real
he
felt as if
The swan tribe was between, trying to make peace. When came out to fight for the second time, the brant tribe was pretty they well destroyed by the heron people s long, pick-like bills. It was from the herons that the Indians learned how to make picks. This is also the reason why the LiuklnAxA di use the swan as their crest,
fight.
for they are very slow, and the KiksA di use the brant as their blem because they are very lively.
a
em
Meaning
their father and his brothers.
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MYTHS AND TEXTS
57
"Your wives friends Could you do anything with your bows and You could not see whether these were brants or people. looked just like people to him. When he ran They among them to help liis wives friends, he killed numbers at each shot and made them flee away from him. The heron tribe was so scared that they sent out word they would make peace. So messengers were sent back and forth, and the heron chief was taken up among the brants while the brant chief was taken up among the herons. a They renamed the heron with his own name and the brant with his own name. In making peace they had a great deal of sport and all sorts of dances. From that time on the heron has known how to dance, and one always sees him dancing by the creeks. Then the birds
Then
the brant chief said to his son-in-law,
are almost destroyed. arrows to help them?"
began to lay up herbs and all kinds of things that grow along the beach, for their journey north. Meanwhile the man s people had already given a feast for him, and he never returned to his father. He became as one of the brants. That is why in olden times, when brants were flying along, the people would ask them for food.
25.
STORY OF THE PUFFIN
There is a place called GanAxa and a creek close by called GanAxa hln whither many people used to go to dry salmon and do other work. One day some women went out from there at low tide to a neighboring island to dig shellfish. They brought their canoe to a place where there was a hole in the side of the island, but, when they endeavored to land, a breaker came in, upset the canoe, and drowned all of them except one. In former times, when this woman went by in her father s canoe, she used to think the birds here looked pretty and wish I could sit among those birds." was in the habit of saying, These birds were the ones that saved her. They felt so happy at having gotten her that they flew about all the time. Meanwhile drums were beaten at the town to call people to the death feast, for they thought that she was drowned. One time a canoe from the village containing her father happened to pass this place, and they said to him, "Look among those birds.
"I
Your daughter is sitting there." The puffin chief had ordered the lAgwa
the outer islands and
is
tc!,
a bird which lives on
the puffin s slave, to braid the woman s hair, and she always sat on the edge of the cliff. Her father was very rich, so he filled many canoes with sea-otter, beaver, and marten skins for the birds to settle on when they flew reached the place, however, he could not see his When out.
they
a See Twenty-sixth
Annual Report
of the
Bureau
of
American Ethnology,
p. 451.
58
[BULL. 39
daughter, for they had taken her inside. Then he They carried all sorts of things out there but in vain.
became angry.
At last, about four days afterward, the girl s mother thought of the white hair that had belonged to her grandfather. In the morning u We have that old hair in a box. What she said to her husband, can we do with it? We ought to try a strategem with it. Suppose we put boards on the canoes, spread the hair all over them, and take it out." They did this, and, when they got to the cliff where their used to be, they saw her sitting on the edge with her hair daughter hanging over. They went close in. Then all the birds flew out to them, and each stuck a white hair in its head where you may see it at this day. The girl, however, remained where she was. Then these birds flew in to the puffin chief and told him about the hair. They thought a great deal of it. Therefore the chief told them But before she went he said to to carry the girl back to her father. are ever tired of staying with your father, come back to her, you At that time she had a nose just like one of these birds, because she had wanted to be one of them. The sea gull is also the slave of the puffin. Therefore the Huna
"If
us."
people say that when anyone goes to that place because it was the slave of the puffin at the time
it calls
his
name,
when
this
woman
was
the
there.
Because some
TU qldentan
after
26.
it.
of their people
claim
it.
were drowned at that island, all of Later they built a house which they
named
STORY OF THE WAIN-HOUSE PEOPLE
live and began to kill bears, ground hogs, mountain sheep, etc., with spears, and bows and arrows, porcupines, After they had killed some of these laying the meat up in the fort. animals they would cut off their heads, set them up on sticks, and
People came to a fort to
begin to sing for them. There was a young
man among them who had

to follow the
been put into a
When he grew older he was able
was born. mountain sheep to places where no one else could get, so he killed more than the others. He would also play and dance around the heads after they had been cut off and say, wish my head were cut off, too." Then people sang about it. Meanwhile the sheep were getting tired of losing so many of their number. One day all the people went up to a mountain to hunt, and, find ing a flock of sheep, began to chase them to a certain place where they could bunch all together. Suddenly this youth became separated from the other people, and on the very top of the mountain was met by a fine-looking man who shone all over and had a long white beard.
mountain-sheep
s
skin instead of a cradle as soon as he
"I
s WANTON]
TLINGIT
MYTHS AND TEXTS
59
This man led him through a door into what he at first thought was a house, but it was really the inside of the mountain. All at once it looked very strange to him. Piles of horns lay about everywhere. Meanwhile all of his friends had missed him and were hunting about, but had to go home without him. They thought he was gone for
They hunted for him every day and found his horn spear stuck into the ground at a certain place near the top of the mountain, but nothing more. After searching everywhere in vain they became
ever.
discouraged and beat the drums for him. Meanwhile the mountain sheep tried to
fit
a pair of horns on the

in the fire, and tried to insides of his head were
young man s head. put them on, when

all
They heated these first it seemed to him as if the
their search for him, however, and about a year climbed up on the same mountain to hunt sheep. Above him he saw a big flock, and he heard a noise as though some one were shouting or talking there. Then he went straight down, for he knew that it was the person who had been lost, and he knew that the mountain sheep had captured him. Pointing this mountain out to the people, he said to them, is he, for I know his voice." So
coming out. The people kept up
afterward a
man
"It
all
the people started up. Now the sheep could see whenever the Indians set out to hunt for
If
the person they had taken, and they said to him,

friends.
let
you you go to them." So he said to his friends, your hunting weapons, I will tell you what these
to
will tell
them
to
throw away
their
"If
come your weapons, we will you will lay down mountain sheep say
"There
Afterward he said, "They say that I am being punished me.." because you are destroying them too much, and, when you have killed them, you take the heads and .put them on sticks." Although he was among the mountain sheep he retained his own language. He
"The mountain-sheep chief tells me to say to you that must hang up the sheep skins with their heads toward the moun you tain and the rising sun and put eagle feathers upon them. They tell
said besides,
me
to say, Do not put our heads on sticks. Grizzly-bears heads One are the only ones you should treat that way not ours." could not see or hear this man unless he were specially purified by
;
bathing in urine. Afterward the sheep went right into the mountain with him to the place where they have their homes. Now they tried in every way to recover him, and finally came out with dogs. Then the mountain sheep said to him, You can go among
your friends after awhile, but now you may talk to them from the top of a little cliff." So his friends came up underneath this, and he talked down to them. By and by the sheep again changed their minds regarding him, and one day he said to his friends, "This is the If you are going to begin a war on last time I shall come to see you.
60
[BULL. 39
my
Then they always come down into account, try it in the fall. the thick timber below the glacier, and you can come up there with
dogs."
In the autumn, therefore, they prepared to kill the sheep. The people were told to put the sheep heads toward the rising sun and throw their skins about anywhere without drying, for they thought that this would make the mountain sheep let their friend go. Then the mountain-sheep chief said to the man, "They are going
to let you go now, because all of your fathers are suffering very much from not having their skins well dried." The mountain sheep could easily see when all of his friends started out to fight for him, and they got him ready to send down to them.
you will be allowed to start down to them." When they got enough the dogs which were coming up in Then they took off his front met the flock he was standing among. skin and put it aside, leaving him in human form, and mountain-sheep he chased all the dogs away from them. He stood in the midst of the flock of sheep, and all the people stood below. Then he said to his friends, "Do not kill any more mountain So they broke all of sheep, for they will now let me go among you." the shafts of the spears they had used in fighting the mountain sheep and threw them away. When he came down he smelt like the things that grow on the tops of cottonwood trees (doxkwa nk!). They brought him into the house and he saw the mountain-sheep skins lying about there at random. Then he said, "They let me come among you again that I might have you dampen these, hang them up, and dry them thoroughly." After they had worked upon the skins for some time they put red paint upon them and eagle down. TJie man who had come down from
Then they
said,
"Now
down
far
among the sheep told his people to say this to the skins while they were doing so: "We will put your skins in just the position in which they came off from the flesh." In the morning all of the houses shook. Every piece of flesh that had come off of the mountain sheep was in its place in the skins, and, when the man who had come back to them opened the door, they came down from the drying racks and marched off. But they had been so long among the Indians that just before they reached the highest mountain where they belonged they lost their way and became scattered over all the mountains. Because the mountain sheep once saved (or captured) a man, they have beards and look
in other respects like human beings. After this the mountain sheep sent a spirit called Yixa (A-veryyoung-man (or -yek)) to the man who had been rescued, to be his
strength (yek).
this spirit
There was great rejoicing among his friends when began to manifest itself in him, and all commenced to
s WANTON]
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MYTHS AND TEXTS
61
At the command of this spirit he had sing for him. a pair of snowshoes with which his spirit could take fire, a shaman s mask, and bows and arrows.
them make him him around the
Then they came with him to Fort-by-small-lake (Ak! u Nu), just west of Juneau, and built a big house for him with inside rooms (t!aq!), corner and middle posts, the last mentioned being carved to At that time the shaman represent the Great Dipper (YAxte ).
fasted for four days and YAxte (the constellation) appeared to him. So from that house the people were called YAxte -hit-tan (Wain-
House people). The mountain-sheep tribe gave this man the name of SkowadA l, and he was also called CAxtca/tc (Long-toothed-humpback). When his spirit was about to work in him, two porcupine bladders were blown up and hung in the house, and, when the spirit arrived, all stood up in the customary way. Then he put on his mask and his snowshoes, which were thrown down on the floor for him, and carried his bow and
arrows in his hand. Although he could not see through this mask, he climbed up on the walls of the inside rooms and ran around there backward. While there he shot at a bladder and the arrow passed straight through it. When the shaman s spirits left him he said, You people are going to see a wonderful gift. It is coming to such and such a place." In the morning they went out with -a dog and armed with spears, and before they got far away the dog began to bark at a bear. Then the animal ran under a log, and all climbed on top of the log prepared to
"
The shaman had said, Something is going to happen to one of you," and sure enough the first man that speared this bear fell down before it and was caught and killed. Then the others quickly speared the bear through and through and killed it. Meanwhile a spirit came to the shaman, who had remained at home, saying, "Your friend has been killed by a bear." They brought the bear and the dead man s body down at once and laid the body before him in the middle of the house. Then the shaman took some of the red paint with which they had brought the mountain sheep to life and put it on the body after which he began running around it. The third time he did this the dead man sat up. The shaman always had
"
spear
it.
such strength. Some time afterward he again began testing his spirits, because they were going south to war, and, when they left him, he told his people that they would destroy an entire town. When he was walking around in the woods a raven fell in front of him, and on getting back to the house he said to his clothes man, am in luck." He told some one to return with him, and they found will set up the raven still with life in it. Then he said to his friends,
"I
"I
Or on the
side
toward Sitka,
62
all
"
BUKEAU OF AMEKICAN ETHNOLOGY

these
things."
[BULL. 39
So he took sticks and set them all round the raven. will let the wings flap over it. This will he said, be (i. e., represent) your enemies. Before I cut it I will cause it to The raven will have so much strength." kill all of your enemies. When they tested him a the spirit said, All people on sticks," meaning that it wanted all of their foes to fall on sticks and be destroyed when
Before I cut
"I
it,"
"
they fought. Then they prepared, saying, "We will start." The shaman said, At the moment when we arrive a man is going to chop down a tree in front of Toward morning they came close to the fort, all prepared for fight ing. After they had surrounded it a man came out with a stone ax and climbed up a tree to chop off limbs. Then they shot him with arrows, unnoticed by the fort people, so that he fell down dead. But
"
us."
little while afterward the fort people said, "Where is that man who climbed the tree a short time ago. He is not there now." At once they rushed together on both sides, and all those in the fort were destroyed just as the shaman had predicted. Then they returned to
own fort, which was also known as Eulachon-trap fort (Cal nu). Another time five women went around the island where they had their fort, after mussels, and came to a reef on the outer side. They Then the tide began to left their canoe untied and it floated away. come up. They stood up on the reef with their hands in the air, sing ing death songs for themselves, for -they knew they were about to die. After that the reef was called Woman reef (Ca qla tlagu), on account of the women who were destroyed there. A year after this some people went across from the fort to a lake into which salmon run, and were surprised on encountering people. They thouglft it was some war party from very far south and beat a precipitate retreat to the fort. Then the people in the fort saw a big canoe all covered with ab alone shell come out from this place and make straight toward them. When it had come close in, the chief questioned these strangers and learned that they were on a friendly visit from Yakutat. It took the strength of all the people to bring up
their
this canoe.
Then they made the
skins,
marten
skins, skins of all kinds.
fort chief a present of land-otter This was the custom in olden
times, a slave being generally given back. The chief at this place had a nephew named
fond of gambling.
chief s
Yetxa who was veryThe fourth day that the visitors were in town the nephew was away from home, and the fire went out. Then he
acted as though he were crazy. He .went down to the valuable canoe of the visitors, broke off the stern piece for firewood, and threw it in doors so that the abalone shells fell off. of it.
Next morning, when the man that owned the canoe got up, he saw that his stern piece was missing, and that burnt abalone shells were
a That
is,
when the people allowed him
to
perform before them.
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"
63
by the fire. He called to his companions, Get up and let us be gone. Push the canoe down and load it quickly." He had a number of
lying
copper plates and other property which he had not yet unpacked, and, after he had gotten a little distance from the fort, he landed and took these out. Then he went right back in front of the fort to destroy them on account of the injury he had received. When these people came opposite they took out a copper plate, struck it on the edge of the canoe so as to make it sound and threw it into the sea. They threw away four. Then the fort chief also took four coppers, flung them on the wall of the fort and threw them into the ocean.
[I
have explained
fort.
first
to
came from the Copper

times before the
river.
you before where this copper came from. It Probably this rich man came several
when they were
Coppers were valued according to their height made, some at four slaves and some at six.]
man came before this fort again, his copper and he began to use cedar bark. His people gone, would tie a rock on each piece and throw it into the water. Mean while the fort chief put his canoe on the walls of the fort and began to put Indian beads, caribou skins, moose skins, and other articles into it. Since these Llene di have the dog salmon for their emblem, the chief s sister began acting like one when it is shaking out its eggs. She pretended to be shaking out riches in the same way, and, while she did so, they threw the canoe over the edge of the fort, and all the good things spilled out. The man from Yakutat was foolish to try to contend with so wealthy a chief. His name (i. e., the Yakutat man s) was Ka/yeswusa/t. They chased him out with riches, and told him to come back again with more property. A song was com posed about this afterward to the effect that he was simply fooling the people with this yellow cedar bark which was not real property
the Yakutat
all
When
plates were
all. (See song 43.) In the same fort a woman gave birth to a boy, who exclaimed as soon as he was born, "How many things there will be for all the people who are holding my mother." In olden times certain women used to hold a woman who was about to give birth, and they were paid for this service. The child grew very fast. He was going to be the greatest liar among his people. After he was grown up and had a family of his own, his mother died, and he started for Chilkat to invite people to the death feast. This was before the Russians came. He said to his children, "Pull away. Pull fast." He had started off without any of the property he had intended to take, but on his way Indian rice hailed into his canoe, and a large box of grease floated down to him. When he got close to the mouth of Chilkat river he came in front of a waterfall. He tasted the water of this and found it very sweet. Then he took all of his buckets and filled them with
a
at
An
"aside"
by the
story-teller.
64
it
[BULL. 39
As so that they might put this water on the rice when they ate it. he was bound for Klukwan, the village farthest up the river, he said to his children, "Blow on the sail." They did so and passed right Then he stood up in his canoe and began to talk. to Klukwan. up They took all of his stuff up, and in the evening the drums were beaten as a sign that he was going to give out property. He began to cry in the customary manner as he beat the drums. Then he took a piece of bark and put it in front of his eyes, upon which the tears ran down it in a stream. Afterward he gave out two copper plates and invited the people to eat what he had brought. Then the people danced for him in return, and a man came in with a something very shiny on top of his head. That is all he told when he returned.
27.
THE ALSEK RIVER PEOPLE
Once there was a famine among the people of Alsek (Alse x) river. There were two shamans there, one of whom began singing to bring up eulachon, while the other sang for strength in order to obtain
bears and other forest animals.
him that if he would go down the numbers of eulachon. So he dressed up next morning and went straight down under the water in a little
The
first
shaman
s spirit told
little
rapids he would see great
canoe.
That night the other shaman s spirits came to him, saying that the shaman would remain under water for four nights; that he had gone into a house where were eulachon, salmon, and other fish and had thrown the door open. At the end of four days they hunted all around and found him lying dead on the beach amid piles of eulachon. As soon as they brought him up, all the eulachon that were in the ocean started to run up river, and everyone tried to preserve as many of them as he could. In the same town were two menstruaiit women, and the other shaman told these that there would be a great many land otters about the town that evening. Just as he had said, at the time when his spirits came to him that evening, numbers of land-otter-men came
first
village. They could be heard whistling about the town. some one said, "Why is it that it sounds as if they were all Finally where the two women are?" Sure enough, they found that the land otters were talking inside of the two women. The ones that were inside of them were really land-otter-men, that is, men who had been
through the
taken away by the land otters and made like themselves. A person would often creep close up to these women to find out what they were, but every time something spoke out inside, "Do not
<*
This last was said to be
"the
way
the story
went,"
but otherwise was unexplained,
s WANTON]
TLTNGIT
MYTHS AND TEXTS
65
sneak around here for I can see you." They could not get at them. These land-otter-men had come to the women to turn them into landotter-people also.
A menstruant woman is the only thing that will enfeeble the power
of a
shaman
s spirit,
therefore, although the
shaman endeavored
to
get these land-otter-men out of the women, his spirits kept turning back. When the shaman s spirit came to him next evening, it said
that there were
these
more land-otter-men coming

the
to take
away
the ones in
with them. He told the people to be watchful, because there was going to be a great disturbance that night. When night came on the people were all very much frightened at the noises the land-otter-men made under the houses, and they had great trouble keeping the two women in their rooms so that they should not be carried off. All the people helped them, but the land otters were invisible. After that nobody went out to camp for a
long time.
women and
women
Then they
said to the
two women,
"Take
your bloody
beaches, leave them there, and tell the land otters that they are too great animals to fight with weak beings." In those times whenever a menstruant woman said anything of that
clothes to different
it had to be obeyed. So the land otters went off. The shamans in those times were very strict and strong, and what ever they saw was true. By and by these shamans said, Some thing is going to happen to that great town there by the lake." When the things that had happened in their neighbors town regarding the
kind
lt
land otters were reported to the people there, they said, "Are you afraid of those things that stutter and can not talk like you and
I?"
By and by two men started hunting from this place. When they had reached the top of a neighboring mountain, they looked back and saw a great flood come down between the mountains and overwhelm their town. This flood was caused by an avalanche which poured Some human into the lake and filled it up, forcing the water out. bodies were hanging to the branches of trees. The men knew this had happened on account of the way they had spoken of the land otters, and, starting on aimlessly, they came to the town where the shamans lived. One of these two shamans had a quantity of oil which he was going to carry to another town. He wanted to buy skins of kinds different from those his own people had. When they reached a camping place outside of the town the man s spirit told him to go down to the beach A shaman s spirits never at low tide and carry a hook with him. liked salt things. There he saw a very big devilfish under a rock, and
As soon
flying
his spirit said to him, "Look out, master, that is a big live as he had hooked it, he saw what appeared to be
devilfish."
two ducks
toward him from either
side,
arms.
Then
49438
his spirit told
him
to run
but they were really the devilfish s up quickly on the bank, and
Bull.
3909
66
[BULL. 39
he squatted down there under a rock, while the devilfish s tentacles swept over him, carrying all the forest trees along with them. Two days after this his spirit told him to set out again. When this shaman arrived at KlAkAnuwu where many people lived, everybody wanted to see him and try his strength, because they had heard that he was a great shaman. One evening they began trying him. They threw his mask on his face and it stayed there, covering up his eyes so that he could not see where he was going. Then, when he ran around the fire, the people stuck out their feet to trip him, but he jumped over them every time. This showed how strong his spirits Another time his spirits came to him they built a big fire and were. he started around it. Then he threw the fire round upon everyone who was there and as high up as the ceiling, but the fire hurt nobody. By and by his clothes man said, Another spirit is coming to him soon, named Guts!caxo t!qa." This spirit had a big knife in his hand with which he would hit people on the breast. When it came to him, the shaman told the older people to stand up straight and motionless and not to fear, for if one got scared he would die. He hit one, and they
,
"
laid
him
in a certain place.
Then everyone
said,
"You
better
kill
that shaman, for he has slain the best man in the company." After his spirits had gone away, however, the shaman went to the body out
of
which blood was
his spirits
made
still flowing and said, "It will be all right," while a noise. Then the man got up and jumped about.
The people looked as a scar upon it.

wanted
it.
at the
wounded
place,
but there was not so
much
shaman began trading off his grease to all who One day he said, "Something is about to come up that When the will be very dangerous to you people." It was the moon. moon came up it shone brightly, and the stars were bright, but after That was what a time the moon began to hide its face from them. he had predicted. The people, however, thought this was caused by the shaman himself. Then the leading men and women of the Ka gwAntan dressed them
After a while the
selves up, put grease on the fire, and began dancing to dance the moon After awhile it came out just a little, so they felt very happy out.
They continued doing so until the whole At the same time people took whatever property they had, held it up and called the moon for it. They say the moon acts in this way because it feels poor and lonely, so, when the moon or sun does thus, they act in this manner. After that the shaman went home and told his fellow shaman how everyone had tried him
still
and danced
harder.
moon was
out.
in this place. "When I feet to make me stumble.
went around the
fire,
people put out their
They tried me in every way." The shaman left at home was also trying to exert his power. His spirits were singing inside of him in order to bring salmon into the
s WANTON]
TLINGIT
MYTHS AND TEXTS
67
creeks and he told someone to make him a one-barbed hook (dina ). Whenever the salmon he was after came he was going to use this in order to get it. When it came up it filled the whole of Alsek river and broke all the hooks of those who tried to catch it. Then the shaman selected a small boy and said, "This little boy is going to hook So he gave him the hook he had had made, and the little boy pulled it up easily. The shaman s spirits had killed it. This salmon was so large that all in that town had a share, and even then it was more than they could cook for one meal. It was the biggest
;
it."
There are two creeks in that region, and to this can easily pull in a large spring salmon there such young boy as is hard for an adult to manage. There is a hole near by called Hole-Raven-bored (Yel-djuwAtu lia), because Raven made it long ago. In early times, whenever there was to be a large run of eulachon or other fish, quantities of rocks came out of that hole. So people used to go there to look at it. In one place Alsek river runs under a glacier. People can pass beneath in their canoes, but, if anyone speaks, while they are under it, the glacier comes down on them. They say that in those times this glacier was like an animal, and could hear what was said to it. u So, when they camped just below it, people would say, Give us some food. We have need of food." Then the glacier always came down with a rush and raised a wave which threw numbers of salmon ashore. The people were also in the habit of going up some distance above the glacier to a place called CanyukA after soapberries which grow there in abundance. The first time they went up they discovered who were all naked except about the loins, and there was a people shaman among them who was reputed to have a great deal of strength. For that reason they tried him. They took mussel shells, clam shells, and sharp stones and tried to cut his hair, but a single hair on his head was 3 inches across, so everything broke. This shaman had many spirits. Some were glacier spirits, called Sit! tu koha ni, Fairothers were of the sky tribe called Gus! tu girls-of-the-glacier
killed.
salmon ever
day a
koha ni, Fair-girls-of-the-sky. The shaman said that, on their way down, one canoe load of the down-river people would be drowned as they passed under the glacier but the spirits of the shaman below told him about this, and he went up to see the Athapascan shaman. In those days shamans hated one another exceedingly. So the Athapascan shaman placed kAq !;
his guest.
AnaqLvq!, something to destroy The latter, however,
all all
of one s
opponent
people, before
Soon after he got there, by his rival s spirits, and his spirits passed to one of his The shamans living on Alsek river had a great deal All things in the sea and in the forest obeyed them.
home.
saw what it was and went the Athapascan shaman died, killed
at once
friends.
of strength.
rock just
68
south of Alsek

river,
[BULL. 39
named TA nAku, has

.
within
it
the spirits of a
a person wanted to kill some animal he placed things there, and now the qldentan make a door like Near by is a place where many wild it and use it as an emblem. onions grow. They were planted there by Raven.
shaman
called Qatsati
When
TU
There is a small river beyond Alsek to which the Alsek River peo On their second expedition they killed a ple once went for slaves. rich man, and those people, who were called Lluqloedi built a fort. Among them was a very brave man, named -Lucwa k, who conceived
,
the idea of making the gate very strong, and of having it fastened on the inside so that it could be opened only wide enough to admit a Now, when the Alsek River people came up single person at a time. and tried to enter the fort through this door, they were clubbed again to death one at a time. By morning there were piles of dead bodies around the door. Then the survivors begged Lucwa k to let them have the bodies of those who had been wealthy, but he climbed up on the fort and said,
Know that it is Eagle fort. The eagle s will name my fort again. claws are fastened in the dead bodies, and he can not let go of them. Poor as we are you always bring war against us, but now it is our turn. We have done this work, and I can not let one go." Toward
"I
evening, however, he had all of the bodies thrown outside, and climbed on the top beam of the fort where he walked about whistling
with happiness. Meanwhile his opponents loaded their canoes with the dead and took them home. When they burned these, they took all the women they had enslaved in previous expeditions and threw
them also into the flames. Then all the Eagle people assembled, returned to Eagle fort, burned it, and destroyed nearly everybody inside. Lucwa/k s body was not burned, because he was a brave man, and brave men do not want to sit close to the fire in the Ghosts
home
like weaklings.
Another time some Alsek people went visiting at a certain place and were invited to take sweat baths. But their hosts remained
etitside,
and,
when
One
of their victims
the Alsek people came out, they killed them. was a man named Slta/n, related to the Atha
first
pascans.
He
protected himself at
said,
of his face.
Then they
"Take
by holding a board in front down the board, Sita n. What
are doing now is especially for you." In those times a person used to make some kind of noise when he went out expecting to be killed. So Sita n uttered this cry, ran out, and was killed. After they had collected all of the dead bodies on a board a woman came crying out of the town. Then they said to her, Are you really crying? If you are really crying for the dead bodies, lend us your husband s stone ax so that we can .cut firewood with which to burn them." In those times stone axes were valuable and, when one was
we
"
SWANTON]
TLINGIT
MYTHS AND TEXTS
69
broken, people beat a drum as though somebody had died. It means that this woman was very sorry indeed for the dead people when she lent her stone ax for this purpose.
the Alsek River people heard of this slaughter they were very sad, but first they started their respective shamans fighting. It was really the shamans spirits that fought. The shaman would
When
stand in one place and say, "Now we are going to fight." He would also perform with knives just as if he were fighting something, though at that time the shamens were very far apart. Their spirits, however, could see each other plainly. They would also give the names of those warriors who were to be killed. On the next expedition from Alsek against the people who had
of their friends, they killed the same number on the That was the way people did in olden times. They kept on fighting until both sides were even. Therefore they stopped
killed so
many
other side.
at this point.
28.
THE YOUTHFUL WARRIOR

to the
A man belonging
in-law.
He wore
a black bear-skin coat.
Wolf clan went hunting with his brothersThey went up a certain
creek after grizzly bears, but one time at camp he climbed a tree with his bear skin on and was filled with arrows by his companions who
mistook him for an animal. Then he said to them, will not say that you filled me with arrows. I will say that I fell from the trê." fell from a tree." After he So, when they got him home, he said, was dead, however, and his body burned, they found mussel-shell arrow points lying among his bones. After this his friends told his sister s son to go up to the place where he had been killed. The name of this place is Creek-with-a-cliff-atits-mouth (WAtlage L), and it is near Port Frederick. When the hunters came into camp with a bear the boy pretended to be asleep, but really he was looking through a hole in his blanket. While they were cooking the bear some of them suggested that they say to this boy, "The bear s soup is very sweet," but others did not wish to. They tried to get the boy to eat some of it, but he would not. Then they started home with him. After he had reached home he said to his mother, Let us go down to the beach. I want you to look over my hair for lice." But, when she got down there with him, he said, Mother, I want you to tell me truly what my fathers meant. They said, Wake this young fellow up Then his mother and let him drink some of this bear s soup.
"I
"I
"
became frightened and said to him, Your uncle went to that creek. They shot him full of arrows there." When he found that out he
l
chased his mother away.
70
BUREAU OP AMERICAN ETHNOLOGY
[BULL. 30
winter-time.
he was a few years older he began bathing for strength in After people had whipped each other they would go This had been going on for to the shaman to see what he predicted. some time when four persons went out of the town to carve things for the shaman. They were gone so long that late in the winter it was thought they had been lost, and the shaman was consulted. They laid him in the middle of the house and tested his spirits in every way to find out what the matter was. Finally, the shaman got his spirits to take a certain man up to the sky to see if he could discover the missing men. The man he chose knew that the young man was preparing to Tell the shaman kill some one, so, when he awoke, he said to him, that they are there (i. e., in the heaven to which those go who are
killed)."
When
And
destroyed
war."
my
the youth said to the people, "The persons who uncle are the same who destroyed these. Let us go to
a
Then they made

abalone
shells,
war hat
for the
young man
all
covered with
and he went out to fight. Every time he went out he conquered, because he was strong. The missing men, however, got home safely. After some time the youth came against a fort where lived an old sister of his father, and this woman shouted down to him during the fight, I never thought that that boy would grow into such a powerful man. When I took away the moss a from, his cradle he never felt how cold it was." So the young man, when he got into the was your father s sister fort, inquired, "Who said that to me?" who said So he pitied his father s sister, pulled off his war hat, and smashed it on the rocks in front of her, breaking the abalone shells all to pieces. He gave up fighting, and they made peace.
"
"It
it."
Some time after this, however, he killed one of his own friends belonging to another town, and they came over and killed two of his people in revenge. After that every time the young man ate, he would say, will leave this good part for my enemy," meaning that he would feed them on a good war. He always made fun of his enemies because he was brave. So the people at this place, when they had destroyed all of his companions, took him captive because he had talked so much. They would not let him touch the bodies of his
"I
and he said to them at last, Let me have my friends." Will do this any more?" they saicl. "No, I will not set out to war you any more. Let me have my friends." Then they lowered a canoe into the water with himself and a few others who had been preserved, and they started home with the bodies. On the way one of his com wish you would steer this canoe well." panions said to him, can not be steered well," he said, "because there are so few to pad dle Some of the women belonging to his enemies were in the canoe along with them. When they burned their dead, they put these
*
friends,
"I
"It
it."
A piece of moss was
placed in the cradle for sanitary purposes.
s WAX-TON]
TLINGTT
MYTHS AND TEXTS
71
into the fire along with the bodies. Then the man gave up idea of fighting. He was the last one left in that clan. After they had made peace on both sides, a man named Qoxti tc came there from Prince of Wales island on the way to Chilkat. He
all
women
to the man who used to fight so much and How is Chil said, kat? Is it a town?" He answered, is a notable town. A man has to be careful what he does there or he will suffer a great shame."
went
"It
Then he He came
Klukwan, which he wanted to see very much. in sight of the first village, Yende staqle, with many people going around in it, and said to his wife, Tut on your earring [of abalone shell]." The earring was called Earring- that-can-be-seenstarted for
.
just Afterward he began dancing in right he would suffer a great shame. his canoe. When he came away from Chilkat he left his
clear-across-the-Nass (Na sk An Ax-dutl n) Then the man also put on his leggings and dressed up finely, for if one were not dressed up
dancing
clothes with the people but brought back a great quantity of presents received for dancing.
very rich man once started from Chilkat to KAqUnuwu on a with his wife and all of his property. When they approached the town the people heard his wife singing. She had a very powerful Then they were frightened and wondered what man was voice. smart enough to reply to this wealthy visitor. There was a certain poor man who always sat with his head down, and they kept taunting
visit
rushed down There goes rich man. SAqaye Stop him." When he I did got right in front of the canoe they caught him, but he said, not want to kill this rich man, but I heard people talking so much about him that I pretended His action had a sarcastic import, because others were so much afraid of the visitor. The rich man talked from the canoe for such a long time that they made a long noise instead of speaking to him, to let him know that he
to the rich
.
him, saying, "Will you speak to that rich man?" When the visitor came in front of the houses he did the men who lived in them but to the dead chiefs who owned them. No one replied, for they did not know After a while, however, the poor man seized a spear and
not speak to
had formerly what to say.

"
man s canoe. Then He is going to kill this
the people shouted,
to."
had talked too long about things that were past. Then they said to him, "Jump into the water." This was formerly said to a visitor when blankets were about to be given away for some dead person,
though they always stood ready to catch him.
the
Afterward they took
man up into a house,

he went
him
placed a Chilkat blanket under him, and gave five slaves and a canoe load of property for his dead friend.
When
home they
KAqlAnuwu
.
returned his
visit.
a There seems to be
no connection between
this part of the story
and that which goes
before except
that both happened at
72
29.
[BULL. 39
THE FIRST WAR IN THE WORLD
A man named Xaku tc! was very fond of hunting and hunted almost
every day with his brother-in-law, bringing home seal and all sorts of game which he had speared. There was no money in those days. It was winter. One morning when he went out he speared a por near the place where a devilfish lived, and began to skin it poise He told his there, letting its blood spread out over the water. steersman to keep a sharp lookout for the devilfish.
While they were moving along slowly skinning it, they saw the color coming toward them from under the water. It had its arms extended upward ready for action. Xaku tc! had a big spear ready by his side, while his brother-inlaw began to sharpen his knife and thought to do great things with it. When the devilfish came up out of the water he jumped into the midst of its arms along with his knife and was swallowed so quickly that he was able to do nothing; so his brother-in-law had to After he had fought with it for a long time he fight by himself. killed it, and it began to sink with him. The canoe stood up on one end before it went under, and he climbed up on the thwarts as high At last the devilfish went right under with them, as he could go. and finally floated up again at a place called Narrow point (Kulisa o
of the devilfish
q!a).
Some one must have witnessed

fish
this fight, for
they cut the devil-
the hunter were there, and found him stowed away snugly inside of it. That was the man that people often talk about in these days as Xaku tc!. 5 He it was who killed the devil
open
to see
if
fish.
Afterward his
to get strength
spirit
came
to one of his friends.
People
now
try
from him because he
killed this devilfish.
In olden
when one killed a great creature, his strength always came to another person. Then his strength came to a certain person, impel ling him to go to war. They used to put a light, thin-skinned coat on this person s back to try his strength by endeavoring to pull it off, but they were not
times,
They would pull this coat as far back as his shoulders, Then but, try as hard as they might, they could not get it farther. am Xaku tc!. He said, [the spirit in this shaman] told his name.
"I
able to do so.
have been swallowed by a
devilfish,
(yek)."
sessed
and
What
a Cf. the
b
people came to see him with the coat which no one could pull do you think it was that held it on his back?
Many
come to you as a spirit the shaman when he was pos

and
I
off*
to try
first part of this story with story 11 and story 31, pp. 150-151. Said to mean shaggy," referring to the thick, lumpy hair of the grizzly bear. ably one of the Ka gwAntan.
"
The man was prob
SWAN-TOX]
TLINGIT
MYTHS AND TEXTS
73
After they had tested all of his spirits they started south to war. They were always warring with the southern people. They and the southern people hated each other. When they went down with this shaman they always enslaved many women and sometimes destroyed
a whole town, all on account of his strength. There was a brave man among the southern people, called Qloga who liked to kill people from up this way. One time a little fcoy they had captured escaped from the fort where he was. He had a bow and arrows with him. The brave man discovered where he
,
was, went after him, and pulled him out from under the log where he was hiding. But meanwhile the spirits in the canoes of the northern
Then Q!oga took the little boy down on people had seen Qloga the beach and said to him, Shoot me in the eye." He put an arrow in his bow and took such good aim that the arrow passed straight through it. The point of this arrow was made of the large mussel The brave man fell just like a piece of wood thrown down. shell.
.
"
The
boy had killed him. Then all ran to the little boy and took The chiefs passed his dried scalp from one to another and wondered at what he had done. They named him ever after Little-head (Qaca/k! u ), and the man he killed was called One-Littlelittle
off his
head.
head-killed
head
killed the
the fort
(Xuga wadjaget). Even now they relate how Littlebrave man. Then the northern people came around and destroyed everybody there, some of those in the canoes
being also killed. After that the southern people started north to war. They had a shaman among them. On the way they came to a man named Murrelet (Tclit). When this man was young, he had been trained to run up steep cliffs by having a mountain-sheep s hoof tied to his leg or neck, and being held up to the walls of the house
and made to go through the motions of climbing. They said, this the man they talk about so much who can run up any moun tain?" This is what they said when they were chasing him. Then they caught him and took him into one of their canoes. Now the war chief said to his friends, Let us take him ashore to that So they took him to a place called Bell point (Gao litu ) where part of the town of Huna is, to try him there. They said When he attempted it, how to him, Murrelet, go up this he fell back into the canoe. All the people in the canoes ever,
"Is
"
cliff."
"
cliff."
laughed at him. They said, "Oh! you little thing. Why is it that they say you are the best runner up this way?" After he had fallen back the third time, he said, "This is riot the way I am dressed
when
and
go up a cliff. I always carry a stone ax, a staff, and a flint, always carry along a seal s stomach full of grease." They he prepared these things for him and gave them to him. Then
I I
74
[BULL. 39
started up, wearing his claw snowshoes, which must have been shod with points as strong as the iron ones people have now. He stepped up a little distance, shook himself, and looked down. Then he called like the murrelet and went up flying. The warriors were
feet."
surprised and said, "Now give him some more things to put on his They talked about him in the canoes. They said, "Look! he is up on the very top of the mountain peeping at us." Then
he
lit fires
all
along on top of the mountain.
All the
war canoes
went along
Then
to another place where was a sandy beach. they tied all the canoe ropes to the body of Murrelet s steers
man, intending to use him as an anchor. Murrelet heard him crying and ran down the mountain toward him. He turned the world over with his foes. a As he came he made a noise like the murrelet.
When he got near he told the man to cry very loudly. Probably this man was his brother. It is rather hard to say. Then he said, am going to cut the ropes now. Cry harder." So he cut all of
"I
the ropes, and they ran off, while the war canoes floated away. Afterward, however, the warriors found where they had drifted to
and recovered them.
Then they
set out
started for the fort toward which they

it.
had
originally
and captured
One high-caste woman they saved and carried south. They took good care of her on account of her birth. At the time when she was captured she was pregnant, and her child was born among the southern people. They also took good care of him; and while he was growing up his mother would take some of his blood and put it
upon his nose to make him brave. For a long time he was ignorant that they were slaves, until one day a young fellow kicked his mother in the nose so that it bled. Then they told him, but he said, "You people know that she is my mother. Why don t you take good care of her even if she is a slave?" After that a spirit possessed him. It was sorrow that made him have this spirit. Then he ordered them to make a paddle for him, and they made him a big one. His spirit was so very
powerful that he obtained enough blankets for his services to pur chase his mother s freedom. Afterward he got ready to come north with his father and mother, and they helped him to load his canoe. Before he started his father s people asked him not to bring war down upon them. No one else went with them because his spirit
was going
to guide them. they were about to start they put matting over his mother, and, whenever they were going to encamp, they never went right ashore but always dropped anchor outside. How it happened they did not know, but on the way up his mother became pregnant
When
Meaning that he sent
sleep
on them to make them
sleep harder.
s WANTON]
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75
and what was born from her had strength. This strength was what brought them up. During that journey the shaman never ate. When they came to the beach his friends did not know at first who he was, but his mother related all that had happened. Then his friends came in and began to help him show his He was spirits.
getting other spirits from the country of the people he was going to war against. From his wrist up to his elbow he made as many black spots as there were towns he intended to conquer, and, while all were helping him with his spirits, the spots one after another began to smoke. His father told him to remember the place where
he had stayed and not destroy it. So, when the spots burned, the burning stopped at the one at his elbow which he simply cleaned away with his hand. This meant that he would extinguish the fire at that point and not fight there.
Then all They came
and people." They had no iron in those days, but were armed with mussel-shell knives and spears, and wore round wooden fighting hats. They destroyed all the men at this fort and enslaved the women and children. After ward they stood opposite the fort, took off their war hats and began to scalp all they had killed. When they got off they put the scalps on sticks and tied them all around the canoe. They called this, Shout
"
of his friends prepared themselves and set out to war. straight up to a certain fort without attempting to hide, the fort people shouted, "Come on, you Chilkat
ing out for the scalped heads (KecayAt-dus-hu ktc) They felt very happy over the number of people they had killed and over the num ber of slaves they had captured. There were no white people here It was very close to the time when Raven then, not even Russians.
"
made us. The people who were doing these things were Ka gwAntan. They had started to war from Luca cak !i-an and KAqlAnuwu After that all the southern people started north to make war, coming by the outside passage. The first place they reached while rounding this island was Murrelet-point fort (Aoli-tc ti nu) One canoe started off to spy upon them and was chased ashore but was carried
.
Il
across a
is
narrow
strip of land
and so got back.
Therefore this place
called
up to have been a hundred canoes coming always used bows and arrows.
Things-taken-over (A nAxgAiiia )- Then they came right the fort, destroyed it, and captured the women. There must
to war.
In those days they
captured here said, There is another town up the inlet from So they started up about evening and, when the tide was pretty well up, passed through a place where there is a small tide rip. They caught sight of the town far back inside of this and exclaimed, There s the town." Then they landed just below it and started up into the forest in order to surround it. When
certain
"
woman
us."
"
it
became very dark they began
to
make
noises like birds
up
in the
76
woods.
[BULL. 39
In the morning they descended to fight, and the women and children began crying. They captured all. Meanwhile the tidal
rapids began, to roar as the tide fell. One woman among the captives was very old. They asked her what time of tide to run the rapids, and she said to herself, "It is of no use for me to live, for all of my friends and brothers are gone. So she said to them, It is just as well to die as to be enslaved."
"At
half
tide."
Then two canoes
started
forts said to lie in another direction.
down ahead in order to reach some They rushed straight under
and were seen no more. The old woman was drowned with then*. So they made a mark with their blood at the place where these two canoe loads had been drowned to tell what had happened. It may be seen to-day and looks like yellowish paint.
Next day the remaining canoes started out when the tide was high and came to another fort next morning. While they were around behind this a woman came out. Then they seized her and ran a spear up into her body from beneath many times until she dropped dead without speaking. So this fort came to be called, Fort-wherethey-stabbed-up-into-a- woman s-privates (KAk !-kagus-wudu watA qiThen the people fought with clubs and bows and arrows until nu).
all
made an attack
Both At
filled
When they in the fort were destroyed, and started on to another. in those days, they never approached in the day
this fort the
time but toward morning when everybody was sleeping soundly. sides used wooden helmets and spears.
women were always
digging a big variety of clam
(called gaLl), storing these
clams in the fort for food.

started
The
the
fort
was
cliff, one under the war hat so that he bled profusely. He could not see on account of the blood. Then the man in the fort took an Indian ax and beat out his brains. Afterward all in the fort seized clam shells and struck their foes in the face with them so that they could not come up. They threw so fast that the canoes were all kept away so that
with them.
of the
men
inside
So, when the assailants struck him with a clam
up
shell just
place is For the
now
called Where-clams-kept-out- the-foes (Xa csixani-gaiJ). same reason this was the only fort where any people were
saved, and on the other the fort people.
hand many
of the
enemy were destroyed by
Now they left this fort and came to another, landing on a beach near by, and between them and the fort was what they supposed to be a fresh water pond. Then one of them called Little-bear-man, because he had on a bear-skin coat, began to shoot at the fort with arrows. But the people in the fort shouted to him, "Do not be in such great haste. The tide runs out from the place where you are." Then the bear man said, "The people here say that the tide runs out
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77
know] that it is a fresh- water pond." Pres run out from it as they had told him, so he some wood, made a fire and lay by it to wait. After the tide chopped had ebbed they began to fight, destroyed everybody there, and burned the fort down. Close by the site of this fort is a place called Por
poise-belly (Tcitciu k!). The warriors thought they were getting
this place, but [I ently the tide began to
from
much the
left to
up most being
this
way, but really only a few were

collected elsewhere.
best of the people look after the forts,
After they had destroyed all the people in four forts they landed on a long sandy beach to cut off the scalps. When there was no time to scalp, the heads were carried away until there should be more
leisure.
Scalps and slaves were what people fought for, and they dried the scalps by rubbing them on hot stones or holding them near the fire. Then they again started north. This raid consumed the
whole summer.
Southward
fort (Caositl
of
Huna was
.
a fort on a high
It
cliff,
called Jealous-man
was named from the man who encamped of his wife that he would let no one else live near him. When the foes all stopped in front of him, and he could hear them talking, he began to quarrel with them, saying, "You big round heads, you want to destroy all of the people up this way." While they were talking back at him one of their canoes struck a rock and split in two, and, after they had rescued the people in it, they
yiqa-mrwu ) there who was so jealous
began talking about this circumstance, saying, So they left longer he will quarrel us over as well." north.
"If
we wait any him and went on
they attacked is called Huna-people s fort (Hu nait stood just where they were going to turn south qawu-nuwu Here they had the greatest fight of all, and the fort people again. killed many of them. Finally they broke up all the canoes of these and started south. At this time they were overloaded with the people slaves they had taken, but they went in to every fort they passed near and broke up the canoes belonging to it. The last of these forts was When called Fort- that -rapids-run-around (Datx-xatkAnAda -nu). they had destroyed all of the canoes there, they said, "Will you people bring any more wars upon us 3 You will not dare to fight us
fort
),
The next
and
again."
They
all
felt
destroyed
of the northern people,
very happy, for they thought that they had and that no more raids would be
made upon them.

were encamped along the coast to the westward, and, when they heard what had happened, they came from Yakutat, Alsek river, and other places to Luca/cak!i-an. They talked together for a long time and finally decided upon a plan.
Most
of the northern people, however,
All the
men began
to sharpen their stone axes, and,
when
that was
78
finished, began to
[BULL 39
they came to a big tree they had already marked out and chop at it from all sides. This was the biggest tree ever known. While they worked, the women would come around it wailing and mourning for their dead friends. It took two days to chop this tree down, and, if anybody broke his stone ax, they felt very sorry Then for him and beat the drums as though some one were dead. cut the tree in two and took a section off along the whole length they where the upper side of the canoe was to be, and the head workman So all the people directed that it be burnt out inside with fire. assembled about it to work, and as fast as it was burnt they took sticks and knocked off the burnt part so as to burn deeper and to shape There was one heavy it properly when it had been burned enough. limb that they let stand, merely finishing about it. This work took them all winter. During the same time they bathed in the sea and whipped one another in order to be brave in the approaching war. Toward spring they got inside of the canoe with their stone axes and began to smooth it by cutting out the burnt part. Then they
began to give names to the canoe.

u
It
was
finally called
Spruce-canoe
(Sit-yak
seats.
).
The thing they

kill
left in
the middle was the real thing they

it
were going to
people with.
Finally they finished

it
by putting
in
Now
greaves
they were only waiting for
to get
there were special
made
leaders, and in fighting they of common varieties of wood.
war
warmer. In those days wore helmets and

!
There was a shaman among these people named QalA tk belonging to the Naste di. Because they were going to war, all of his people would come about him to help him capture the souls of the enemy. One time he said to his clothes man, Go out for food, and be brave. The head spirit is going to help you." So the clothes man went out as directed arid the spirit showed him the biggest halibut in the For the float to his line he used the largest sea-lion stomach, ocean. and, when he began to pull it up, it looked as though the whole ocean were flowing into its mouth. But the shaman told him to be cour ageous and hold on though the hook looked like nothing more than a small spot. It did not even move, for the strength of the spirits killed it, but it was so large that they had to tow it in below the town. Then all the people who were going to fight cut the halibut up and began to dry it. There was enough for all who were going to war and for all the women left at home. When it was dried they started to pack part away in the canoe. Then they pushed the canoe down on skids made of the bodies of two women whom they had captured from the southern people on a previous expedition and whom they now killed for the purpose. Meanwhile the southern people thought that they had destroyed all of those at the north and were scattered
everywhere in camps, not taking the trouble to make
forts.
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79
Finally all the northern warriors got into the big canoe and they It took probably ten days to get there. started south. At the first
camp they reached they killed all the men and put the women and children down on the sharpened limb alive. Of one woman who was
saved they asked where the other people were, and she said that they were scattered everywhere in camps which she named. After they had destroyed the second camp they enslaved more women, whom they also put upon the sharpened limb. As they never took any off, the number on this increased continually. Then they asked the
woman:
She
said,
forts."
"Didn t
No
you expect any war party to come down here?" one expected another raid down here, so they built no
The big canoe went around everywhere, killing people, destroying property, and enslaving women. The women captured at each place told them where others were to be found, and so they continued from place to place. They destroyed more of the southern people than were killed up this wây. When they thought that they had killed
everybody they started north, stopping at a certain place to scalp the Then they reached home, and everybody felt happy. They bodies. not only brought numbers of slaves but liberated those of their own people who had been taken south. Since that time people have been freer to camp where they please, and, although the northern and southern people fought against each other for a long time, more slaves wêre taken up this way, so the northern people did not esteem the southern people very highly. This is said to have been the very
oldest war.
30.
HOW PROTESTANT
CHRISTIANITY WAS FIRST HEARD OF AT SITKA a
A man went south from Sitka and returned after two months. When he came ashore he called all the people to a dance and told them
that
God (Dekl -anqa wo,

all
Distant-chief)
had come down from heaven

for their hair
to help them.
Then
evening,
ing.
the women made beadwork when they were through with
and
ears.
One
that, they again
began danc
When
fall flat on their backs. happened, in accordance with directions the man had received below, they brought up salt water, wet part of each woman s blanket and flapped it against her breast to make her come to. This
While the women danced they would

this
prevented the smallpox from having any on dancing a whole year.

olt
is
effect
upon
her.
They kept
possible,
however, that this was the result of Jesuit teaching on the upper Skeena.
MYTHS RECORDED
IN
31.
ENGLISH AT WRANGELL
RAVEN |
In olden times only high-caste people knew the story of Raven properly because only they had time to learn it. At the beginning of things there was no daylight and the world lay Then there lived in a house at the head of Nass river in blackness.
a being called Raveii-at-the-head-of-Nass (Nas-eA ki-yel), the princi b pal deity to whom the Tlingit formerly prayed but whom no one had
seen; and in his house were
stars,
all kinds of things including sun, moon, and daylight. He was addressed in prayers as Axcagu n, or Axkinaye gi, My Creator, and Wayigena lxe, Invisible-rich-man. With him were two old men called Old-man-who-foresees-all-trou-
bles-in- the- world
(Adawu
ll-ca
nak
11
!)
that-happens (Liu wAt-uwadjl gi-can).
-and He-who-knows-everythingNext to Nas-GA ki-ye}, they

third old per
prayed to the
latter of these.
Under the earth was a
u son, Old- woman-underneath (Hayi-ca/nak! ), placed under the world c Nas-c A ki-yet was unmarried and lived alone with by Nas-cA ki-ye}.
and yet he had a daughter, a thing no one is able Nor do people know what this daughter was. The two old persons took care of her like servants, and especially they always looked into the water before she drank to see that it was perfectly
these two old men,
to explain.
clean.
Nas-cA ki-yel created the Heron (LAq!) as a very and very wise man and after him the Raven (Yei), who was also a very good and very wise man at that time. Raven came into being in this wise. His first mother had many children, but they all died young, and she cried over them continually. According to some, this woman was Nas-cA ki-yeTs sister and it was Nas-cA ki-yeJ who was doing this because he did not wish her to have any male children. By and by Heron came to her and said, "What She answered, am is it that you are crying about all the time?" Then he said, always losing my children. I can not bring them a Go down on the beach when the tide is lowest, get a small, smooth When it is red hot, swallow it. Do stone, and put it into the fire.
First of all beings
tall
"I
up."
a See story
1.
sacred
t>
myths
Into this story, as will of his people.
be seen, the writer
informant has woven a large portion of the
In another place the writer s informant admitted that he had concluded this must be the case, because there were no bad stories about Nas-cA ki-yel. cSee Twenty-sixth Annual Report of the Bureau of American Ethnology, p. 454.
s WANTON]
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81
not be afraid/
directions
She said, Then she followed Heron s right." and gave birth to Raven. Therefore Raven s name was u the name of a very hard rock, and he was hence called really ItcA k TA qlikl-Ic (Hammer-father). This is why Raven was so tough and could not easily be killed. Heron and Raven both became servants to Nas-cA ki-yel, but he thought more of Raven and made him head man over the world. Then Nas-cA ki-yel made some people. All of the beings Nas-cA ki-yel had created, however, existed in darkness, and this existence lasted for a long time, how long is un known. But Raven felt very sorry for the fe\v people in darkness I were only the son of Nas-cA kiand, at last, he said to himself, So he studied what he should do I could do almost anything." yel and decided upon a plan. He made himself very small, turned him self into a hemlock needle, and floated upon the water Nas-cA ki-yeTs daughter was about to drink. Then she swallowed it and soon after became pregnant. Although all this was by the will of Nas-cA ki-yel and although he knew what was the matter with his daughter, yet he asked her how drank water, and I she had gotten into that condition. She said, Then Nas-cA ki-yel in felt that I had swallowed something in structed them to get moss for his daughter to lie upon, and on that the child was born. They named him Nas-cA ki-yel also. Then Nas-cA ki-yel cut a basket in two and used half of it for a cradle, and he said that people would do the same thing in future times, so they have since referred its use to him. Nas-cA ki-yel tried to make human beings out of a rock and out of a leaf at the same time, but the rock was slow while the leaf was very Therefore human beings came from the leaf. Then he quick. showed a leaf to the human beings and said, "You see this leaf. You When it falls off the branch and rots there is noth are to be like it. That is why there is death in the world. If men had left of ing come from the rock there would be no death. Years ago people used to say when they were getting old, "We are unfortunate in not hav Being made from a leaf, we must ing been made from a rock. Nas-cA ki-yel also said, "After people die, if they are not witches, and Wicked do not lie or steal, there is a good place for them to go The place for people are to be dogs and such low animals hereafter. good people is above, and, when one comes up there, he is asked, "What were you killed for?" or "What was your life in the world?" The place he went to was governed by his reply. So people used to Do not steal. For the Maker to their children, "Do not lie.
"All
!
"If
"I
it."
it."
die."
to.""
say (Nas-cA ki-yel) will see

a See Twenty-sixth
you."
Annual Report
6
of the
Bureau
of
American Ethnology, pp.
460 to 463.
49438
Bull.
3909
82

a
[BULL. 39
Some time afterward

saw him there with
raised the dead
man died, and Raven, coming into the house,

and children weeping around him.
it
his wife
s
man
blanket with both hands, held
So he over the body,

>
and brought him back to life. After that both Raven and her husband told this woman that there was no death, but she disbelieved them. Then Raven said to her, "Lie down and go to sleep." And, as she slept, she thought she saw a wide trail with many people upon it and all kinds of fierce animals around. Good people had to pass along this trail in order to live When she came to the end of the trail there was a great river again. She there, and a canoe came across to her from the other side of it. There some people came to her and said, crossed. entered this and You better go back. We are not in a good place. There is starva tion here, we are cold, and we get no water to drink." This is why people burn the bodies of the dead and put food into the fire for them to eat. Burning their bodies makes the dead comfortable. were not burned their spirits would be cold. This is why they If they
"
invite all those of

tions of the
the opposite clan as well as the nearest rela
s wife, seating them together in one place, and food in front of them. It is because they think that the dead burn person gets all of the property destroyed at the feast and all of the food then burned up. It is on account of what Raven showed them
dead
man
that they do so.
Because Nas-cA ki-yel got it into his mind to wish for daylight in the world, he had wished for a grandchild through whom it might come. Now, therefore, although he knew what answer he would receive, he sent for Liu wAt-uwadji gi-can and questioned him to see whether he Where did this child come from ? Whose is it? would answer right
"
Can you
Raven."
tell?"
That
is
And the other how he came
said, "His eyes look like the eyes of to get the name Raven.
After a while the baby began to crawl about. His grandfather thought a great deal of him and let him play with everything in the house. Everything in the house was his. The Raven began crying
moon, until finally they handed it to him and quick as a wink he let it go up into the sky. After he had obtained everything else, he began to cry for the box in which daylight was stored. He cried, cried, cried for a very long time, until he looked as though he were getting very sick, and finally his grandfather said, "Bring my child here." So they handed Raven to his grandfather. Then his grand father said to him, "My grandchild, I am giving you the last thing I have in the world." So he gave it to him. Then Raven, who was already quite large, walked down along the bank of Nass river until he heard the noise people were making as they fished along the shore for eulachon in the darkness. All the peo ple in the world then lived at one place at the mouth of the Nass.
for the
s WANTON]
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MYTHS AND TEXTS

"
83
They had already heard that Nas-cA ki-yel had something called day light/ which would some day come into the world, and they used to
it a great deal. They were afraid of it. Then Raven shouted to the fishermen, Why do you make so much noise? If you make so much noise I will break daylight on you." Eight canoe loads of people were fishing there. But they answered, You are not Nas-cA ki-yel. How can you have the daylight?", and the noise continued. Then Raven opened the box a little and light shot over the world like lightning. At that they made still more noise. So he opened the box completely and there was daylight everywhere. When this daylight burst upon the people they were very much Those frightened, and some ran into the water, some into the woods. that had hair-seal or fur-seal skins for clothing ran into the water and became hair seals and fur seals. Hair seal and fur seal were formerly only the names of the clothing they had. Those who had skins
"
talk about
"
"
marten skins, black-bear skins, grizzly-bear skins, etc., ran woods and turned into such animals. înto Petrel (GAnu k) was one of the first persons created by Nas-cA ki-yel. He was keeper of the fresh water, and would let none else touch it. The spring he owned was on a rocky island outside of Kuiu, called Deki -nu (Fort-far-out), where the well may still be seen. Raven stole a great mouthful of this water and dropped it here and there as he went along. This is the origin of the great rivers of the world, the Nass, Skeena, Stikine, Chilkat, and others. He said, This thing that I drop here and there will whirl all the time. It will not overflow
called
the
the world, yet there will be plenty of
water."
Before this time
Raven is said to have been pure white, but, as he was flying up through the smoke hole with Petrel s water, the latter said, "Spirits, hold down my smoke hole." So they held him until he was turned black by the smoke. After this Raven saw a fire far out at sea. Tying a piece of pitchwood to a chicken hawk s bill, he told him to go out to this fire, touch
with the pitchwood, and bring it back. When he had brought it to him Raven put it into the rock and the red cedar saying, "This is how you are to get your fire, from this rock and this red cedar,"
it
and that is the way they formerly did. Thus Raven (Yel) went about among the natives of Alaska telling them what to do, but* Nas-cA ki-yeJ they never saw. Raven showed all the Tlingit what to do for a living, but he did not get to be such a high person as Nas-cA ki-yel, and he taught the people much fool ishness. At that time the world was full of dangerous animals and fish. Raven also tied up some witches, and so it was through him
that the people believed in witchcraft. Then he told the people that some wild animals were to be their friends (i. e., their crest
animals) to which they were to talk.
84

feast
[BULL. 39
Once he gave a
and invited persons to
it
from
(tther places.
He had two slaves after that, named Gidzage t and Gidzanu qlu. This is why the natives here had slaves. It was on account of his example. There was a man who had no arm, so Raven thought he would be a shaman and cure him. This is how the Tlingit came to have shamans. After there was death he showed them how to dance
over the body placed in the middle of the floor. Raven also taught the people how to make halibut hooks, and went out fishing: with them. He had names for the halibut hooks o and talked to them before he let them down into the sea. That is why the natives do so now. He also taught them to be very quick when they went out halibut fishing or they would catch nothing. He also made different kinds of fish traps and taught the people how to use them. He made the small variety and a big trap, shaped
like a barrel, for use in the Stikine.
He
It is
taught them
how
to
make
barbs, and there are different kinds.
the seal spear (kAt). It has many One is called tsa-cAxlctdza s.

.(tsa)
provided with some attachment that hits the seal

it
upon
the head whenever
comes
to the surface, driving its
head under
water until it dies, and that is what the name signifies. Then he showed them how to make a canoe. This he did on the Queen Charlotte islands. At first the people were afraid to get into it, but he said, "The canoe is not dangerous. People will seldom
get
drowned."
taught them how to catch a salmon called Icqe n, which requires a different kind of hook from that used for halibut. The place where he taught people how to get different kinds of shellfish is a beach
He
on the Queen Charlotte islands called Raven s beach to this day. After he was through teaching the people these things, he went under the ocean, and when he came back, taught them that the sea animals are not what we think they are, but are like human beings. First he went to the halibut people. They have a chief who invited him to eat, and had dried devilfish and other kinds of dried fish brought out. He was well liked everywhere he went under the sea because he was a very smart man. After that he went to see the sculpin people, who were very industrious and had all kinds of things in their houses. The killer-whale people seemed to live on hair-seal meat, fat, and oil. Their head chief was named GonaqAde t, and even to this day the natives say that the sight of him brings good
fortune.
While he was under the ocean he saw, some people fishing for hali and he tried to tease them by taking hold of their bait. They, however, caught him by the bill and pulled him up as far as the bottom of their canoe, where he braced himself so that they pulled his bill out. They did not know what this bill was and called it
but,
SWANTON]
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MYTHS AND TEXTS
85
gone t-luwu (bill -of -some thing -unknown). Then Raven went from house to house inquiring for his bill until he came to the house of the chief. Upon asking for it there, they handed it to him wrapped in eagle down. Then he put it back into its place and flew off through
the
to another. There he saw a king salmon jumping about far out at sea. He got it ashore and killed it. Because he was able to do everything, the natives did all that he told them. He was the one who taught all things to the natives, and some of them still follow his teachings. After that he got all kinds of birds for his servants. It was through these that people found out he was the Raven. \ Once he went to a certain place and told the people to go and fight others. He said, "You go there and kill them all, and you will have all the things in that town." This was the beginning of war. After having been down among the fish teaching them, Raven went among the birds and land animals. He said to the grouse (nukt), "You are to live in a place where it is wintry, and you will always look out for a place high up so that you can get plenty of breeze." Then he handed the grouse four white pebbles, telling him to swallow them so that they might become his strength. "You will never starve," he said, as you have these four pebbles. long
"
smoke hole. Raven left that town and came
"so
He
also said,
"You
know
that Sealion
is
your grandchild.
to
You
him."
must be generous, get four more pebbles and give them That is how the sealion came to have four large pebbles.
these at hunters, and,
this story
it is
if
It throws one strikes a person, it kills him. From known that the grouse and the sealion can understand
each other.
Raven
shoes.
You
said to the ptarmigan: "You will be the maker of snowwill know how to travel in snow." It was from these
birds that the Athapascans learned how to make snowshoes, and it was from them that they learned how to put their lacings on. Next Raven came to the "wild canary" (s!as!), which is found in the Tlingit country all the year round, and said: "You will be head among the very small birds. You are not to live on what human beings eat. Keep away from them." Then he went to the robin and said: "You will make the people happy by letting them hear your whistle. You will be a good
whistler."
Then he
said to the flicker (kun)

size.
the birds next in
You
will
You will be the head one among not be found in all places. You will
"
be very seldom
seen."
"
You said to the lugA n, a bird that lives far out on the ocean: will live far out on the ocean on lonely rocks. You will be very
seldom seen near
shore."
He
86

to the snipes
will
[BULL. 39
Then he came
in flocks.
and said
to
"
them:
"
You
will
always go
see
You
to
never go out alone.

asojaca/tci, a small always go in flocks.
Therefore
we always
them
in flocks.
He
said
the
will
plumage:
"You
bird with greenish-yellow You will always be on the

is."
That is where your food tops of the trees. To a very small bird called kot!ai about the size of a butterfly, he said: You will be a very respectable bird. You will be seen only
,
"
to give
you."
good luck.
People will hear your voice always but never see
to the blue jay and said: "You will have very and be a good talker. People will take patterns (prob ably colors") from your clothes." Then he went to a bird called xunkAha and said: "You will never be seen unless the north wind is going to blow." That is what its
Then Raven came

"
fine clothes
name
signifies.
He came
You
will
to the
crows and said:
"You
will
make
lots of noise.
be great
talkers."
That
is
why, when you hear one crow,

to
it:
"You
you hear a lot of others right afterward. He came to a bird called guslyiadu l and said
seen only
will
be
when the warm weather is coming on. Never come near except when warm weather is coming." He came to the humming bird and said person will enjoy seeing
:
"A
you.
he sees you once, he will want to see you again." He said to the eagle: "You will be very powerful and above all birds. Your eyesight will be very good. What you want will be
If
very easy for you." He put talons on the eagle and said that they would be very useful to him. And so he went on speaking to all the birds. Then he said to the land otter: "You will live in the water just as well as on land." He and the land otter were good friends, so they went halibut fishing together. The land otter was a fine fisherman. Finally he said to the land otter: "You will always have your house on a point where there is plenty of breeze from either side. Whenever a canoe capsizes with people in it you will save them and make them your friends." The land-otter-man (ku cta-qa) originated from Raven telling this to the land otter. All Alaskans know about the land-otter-man but very few tell the story of Raven correctly. If the friends of those who have been taken away by the land otters
!
get
them back, they become shamans, therefore it was through the land otters that shamans were first known. Shamans can see one another by means of the land-otter spirits although others can not.
s WANTON]
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"
87
The KiksA
first
di
man captured (or saved") by the land otters was a The land otters kept coming to him in large named KAka
.
canoes looking like his mother or his sister or other dear relation, and pretending that tfiey had been looking for him for a long time. But they could not control themselves as well as he, and at such times he would discover who they were and that their canoe was nothing but a skate. Finally, when KAka found that he could not see his friends, he thought that he might as well give himself up to the land otters. Then they named him Qowulka a word in the land-otter language now applied to a kind of fishhook which the halibut are thought to
,
than all others. Nowadays, when a figure of Qowulka covered with a dog skin, because it was by means of a is made, skin that he frightened the land otters, and they also hang his dog apron about with dog bones. The shaman who is possessed by him From KAka the people learned that dresses in the same manner. the land otters affect the minds of those who have been with them for a long time so as to turn them against their own friends. They also learned from him that there are shamans among the land otters, and that the land otters have a language of their own. For two years KAka /; s friends hunted for him, fasting at the same time and remaining away from their wives. At the end of this period the land otters went to an island about 50 miles from Sitka and took KAka with them. The land-otter tribe goes to this place every year. Then an old land-otter-woman called *to KAka "My nephew, I see that you are worrying about the people at your home. When you get to the place whither we are going place yourself astride of the first log you see lying on the beach and sit there as long as you can." And her husband said to him: "Keep your head covered over. Do
like better
it is
:
not look
around."
"If
They gave him
this
direction
because they
thought, our habits,
this
we
being sees all of our ways and learns all of On the way across the land-otter-people shall die."
"May
human
sang a song, really a kind of prayer, of which the words are, we get on the current running to the shore."
The moment they came
to land the land-otter-people disappeared
and he did not know what had become of them. They may have run into some den. Then he ran up the sandy beach and sat on the The instant his body first log he came to, as he had been directed. touched it he became unconscious. It was a shaman s spirit that
made him
so.
By and by KAka"s friends, who were at that time hunting for fur to sea, suddenly heard seals, an occupation that carries one far out the noise of a shaman s drum and people beating for him with batons. They followed the sound seaward until they saw thousands and thousands of sea birds flying about something floating upon the ocean a mile or two ahead of them. Arrived there they saw that it
88

7
[BULL. 39
was a log with KAka lying upon it clothed only in a kelp apron. The people were delighted to find even his body, and took it into He did not open Pie looked very wild and strange. their canoe. his eyes, yet he seemed to know who had possession of him, and
without having his
lips stir
a voice far
down
the
in his chest said,

this,
"It
is
my
masters."
It
was a shaman
s spirit
that said
and
to the
"my
present day a
masters."
shaman
s spirit will call
shaman
s relations
The old woman that saved him and told him to sit astride of the The log was the spirit s log was his spirit and so was her husband. This woman and her husband had been captured by the canoe. land otters long before, but KAka was so strong-minded a fellow that they felt they could do nothing with him, so they let him go and became his spirits. They could not turn him into a land otter
7
because he did not believe that land otters are stronger than
beings.
human
After the people had brought
from most
tell
their village, he said, of his relations remained
KAka to a place just around the point "Leave me here for a little while." So
7
with him, while two went home to
the people who were there. They were not allowed to keep it from the women. Then they made a house for him out of devil clubs
left there for two days while the people of the town fasted. believed in these spirits as we now believe in God. Before he They was brought home the house and the people in it had to be very clean, because he would not go where there was filth. After they got him
and he was
home they heard

the old
the spirit saying far down within him, 7 This was the Old-land-otter-spirit (Ku cta-koca nqo-yek)."
7
"It
is
I,
name
of
woman who
first
told
7
him what
to do.
The next
spirit
was
He sang inside of him the The-spirit-that-saves (Qosine xe-yek). same song that the land otters sang. It was his spirit s song and has
many words
to
it.
him when he was floating upon the sea were also his spirits. Even the wind and waves that first upset him were his spirits. Everything strange that he had seen at the time when the land otters got possession of him were his
All the birds that assembled around
There are always sea birds sitting on a floating log, and from KAka people learned that these are shamans spirits. It is from his experience that all Alaskans Tlingit, Haida, even Eskimo and Athapascans believe in the land-otter-men (ku cta-qa). By means of his spirits KAka was able to stand going naked for two This story of KAka is a true story, and it is from him that years. the Tlingit believe in shamans spirits (yek).
spirits.
7
7 7 7
See story
5.
SWAXTON]
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MYTHS AND TEXTS
89
After leaving the land otters Raven appeared at Taku. There is a cliff at the mouth of that inlet called WAs!As!e where the North Wind used to live, and Raven stayed there with him. The North Wind was very proud and shone all over with what the Indians thought were icicles. So the Indians never say anything against the
North Wind, however long it blows, because it has spirits (i. e., power). Years ago people thought that there were spirits in all the large cliffs upon the islands, and they would pray to those cliffs.- They had this feeling toward them because Raven once lived in this cliff with the North Wind. Raven observed certain regulations very strictly when he was among the rivers he had created. He told people never to mention
anything that lives in the sea by its right name while they were there, but to call a seal a rabbit, for instance, and so with the other animals. This was to keep them from meeting with misfortune among the Formerly the Indians were very strict with their children rapids. when they went up the rivers, but nowadays all that has been for
gotten. ~Sfter this
to Chilkat and entered a sweat house along with the chief of the killer whales who tried to roast him. Raven, how ever, had a piece of ice near him and every now and then put part of Then he would tell the killer whale that he felt it into his mouth. I did not belong to the and make him feel ashamed. chilly could not have stood that sweat GanAxte di family," said Raven, For this reason the GanAxte di now claim the raven as an house." emblem and think they have more right to it than anybody else. It was from Raven that people found out there are Athapascan He went back into their country. So the Chilkat people Indians.
r
"If
"I
Raven w ent
He also showed the to this day make their money by going thither. Chilkat people how to make tcil, secret storehouses maintained some distance out of town, and he taught them how to put salmon into So the Chilkat peo these and keep them frozen there over winter.
"salmon." ple got their name from tcil, "storehouse," and xat, Raven also showed the Chilkat people the first seeds of the Indian
tobacco and taught them how to plant it. After it was grown up, he dried it, gathered clam shells, roasted them until they were very They used to chew soft, and pounded them up with the tobacco.
this,
made
X.
it was so good that it is surprising they gave it up. a great deal of money at Chilkat by trading with this the interior Indians, but nowadays it is no longer planted.
and
They among
Then Raven went

This
to a river
beyond Copper
to
for the
river called
LAxayi k
and told the people that they were

is
make
canoes out of skins.
an
error,
LAxayi k being a general term
Yakutat country and people.
90
IBCLL. 39
There he found a chief named Aya yi, who had married the daughter of another chief by whom he had five children, four boys and a girl. His wife was always making baskets, while Aya/yi himself went out camping or to other villages. He had a long box that he took about everywhere he went and always had hung overhead. In those days each family tattooed the hands in some special way. One time, when the chief s wife was sitting under this box a drop of blood fell out of it upon her hand. Her husband was away, so she took the box down and looked into it. It was full of severed hands, and by the tattoo marks she knew that they belonged to her uncles. She was very fond of her uncles and cried continually for them. After her husband had found her weeping several times he asked, "What are you always crying about?" and she said, am getting
"I
tired of living here.
Then he
said,
We
to go back to father and mother." will start back to your father s place to-morrow." I
want
my
So next day he carried her and her children to a place not far from her father s town and let them off there telling them to walk across. Then he paddled home. Even before she started across, his wife noticed that there was a heavy fog over her father s village, and when she got there she found it vacant. There was nothing in it but dead bodies, and she went from house to house weeping. Now after her children had thought over this matter for a while, they skinned some of the bodies and made a canoe out of them. It was the first of the skin canoes. It was all on account of Aya yi having murdered the people of that town. They tied those places on the canoe that had to be made Afterward they took it down to the water tight, with human hair. and put it in, making a kind of singing noise as they went. Nowadays these canoes are made of all kinds of skins, but the hair used is always human hair and they sing in the same manner when they put them
into the water.
They
also
made
drum out
of
human
skin.
got into the canoe, and they started for their father s as they went, while, their mother steered. When they town, singing came in front of it the people said, There is a canoe coming. can
After that
all
"
We
hear singing in
it, song they are mentioning Aya yi s name." That was all they could hear. The whole town came out to look at the canoe. Then the eldest son arose in the canoe, men
and
in the
s name, and said, "Give me my uncle s hands. If do not give them to me I will turn this town of yours upside you down." When he started this song again he began drumming and the town began to sink. It shook as if there were an earthquake. Now the people of the town became frightened. They went to Aya/yi and told him he would be killed if he did not let the hands So he gave them up. When the children got these hands they go.
tioned his father
went away singing the same song.
At
that the town again began to
s WANTON]
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MYTHS AND TEXTS
91
sink and carried

its
down
all
former position, but
it is
of the people with said that you
it. Afterward it resumed can see shells all over the
place to this day. After they had reached their

"Get
own
village
Raven
said to the eldest
on the mouths of your boy, uncles and all you have placed them Put their hands in their proper there blow them away again. As soon as you have blown places, and put feathers over the cuts. He the feathers away from their mouths, they will return to did so, and all the dead people came to life.
life."
some
eagle feathers and put them the other town people. After
\
One day Raven saw a whale far out at sea and sat down on the beach to study how he should bring it ashore. Then he got some pitchwood and rocks of the kind that was formerly used in making he thought the whale would come fire, flew out to the place where and went into its open mouth. He made a fire inside of the up, whale and cooked everything there. Only he would not touch the heart. When the whale took in many fish he ate them. Finally he did cut the whale s heart out and killed it, after which it began Then he sang: "Let the one drifting about from place to place. who wants to be high-born like me cut the whale open and let me He also sang: "Let the whale out, and he will be as high as I am." Let the whale go ashore on a long sandy beach." Finally ashore. go he heard waves breaking on a sandy beach, and he said again: "Let the one who wants to be high-born like me cut the whale open and let me out, and he will be as high as I am." Suddenly he heard the These children heard his voice, went home and voices of children. informed their parents. Then the people all came there and cut the
whale open, and Raven flew
qlone
,
off
into the
woods crying
"Qlone
qlone
."
when he came down again, grease and smell off of his feathers, and, he saw boxes and boxes of whale grease. Then he made believe he
was surprised and asked the people where they got all of it. They said: "We found a whale that had come right in here where we could Said he: "Did you So we are making oil out of get it easily. u Yes! there was ashore." hear anything inside when it first came flew out calling itself some strange sound in there, and something
it."
Raven stayed up
in the
woods a long time
in order to get the
ago just such a thing as of that town that heard the noise this happened, and all of the people You peo It brings bad luck to hear such a noise in a whale. died. Don t eat any of it. Leave it here." ple must leave this right away.
qlone
."
Then Raven answered,
"Years
92

all
[BULL. 39
Then
a
of the people believed
him and
left their oil there.
It
became
^his.
Next Raven went
to a place
where
many
sea lions, seals, and
porpoises were lying about.
Among
these there were a
cut pieces of fat from the animals and threw a children, back and forth. So he made himself look like a child and,
who
number of them when
they threw him a piece of fat, he ate it. Finally the children missed their fat and said, "What is becoming of all the fat we were playing with? It is all disappearing." 6
to a large town where everyone appeared to entered the largest house, and saw no one inside, yet he could feel a person continually pushing against him. It was a ghost house, and the town was called the Town of Ghosts (Qayahayi ani )- Afterward Raven loaded a canoe with provisions
Then Raven came

died.
have
He
from the ghosts houses and started to paddle away, but he did not notice that a very long line was fastened to the stern of the canoe
and secured at the other end round a tree. When he reached the end of this rope the canoe was pulled right back to the beach, and One the goods were all carried up to the house by invisible hands. of the ghosts also dropped a very large rock upon his foot, making
^him lame. Next Raven went among the Athapascan Indians of the interior beyond the place he had reached before. There he saw a giant cannibal called Cannibal-man. Knowing that this cannibal was
very smart he. tried to get the better of him, so he won his confi dence and learned that he was married to the black pine (lA}). d In the morning the cannibal bathed. After that the two became am going very good friends, and the cannibal said to Raven,
"I
hunting, and I am going to get four animals, two mountain goats and two ground hogs." So the cannibal took a hide rope such as On the way Raven the interior Indians used to make and started. said to the cannibal, Where is that man called TsA maya?" He
"
The writer s informant added, and stealing he is not told so knows what it means."
a
"In
lying
b
"
directly,
our days when a person is making a living dishonestly by but this story is brought up to him and everyone
older people were giving their children advice they would bring up this part of the story them not to be greedy and selfish, but honest. They would say they did not want them to be like Raven, who ate up all his playmates fat. When people went about trading they would also bring up this story to a person who wanted to make all the profit himself. They would tell him he was like Raven, who wanted to enjoy everything himself." (From the writer s informant.) c This episode is brought up to a child people desire to make honest. They say that just as these goods were taken back from Raven, and he was made to feel shame at having been discovered, a thief will always be found out. If the child becomes a thief when he grows up, they tell him that he will be classed among the very lowest no matter how well born he was. They also tell the little ones that there is a Creator watching them all the time, just as these ghosts watched. The Raven could not see them, but they saw him. They say that a person who does evil things is like a crippled or deformed person, for he has disgraced his family. They tell them that a person who gets that low is nobody and that the Creator despises him." (From the writer s informant.) d What immediately follows was probably considered by my informant too indecent to relate.
When
and
tell
"
RWAXTON]
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93
was another very powerful man. And the cannibal showed him where TsA maya lived. Then Raven stayed with TsA maya, and they became good friends also. The latter lived all by himself at that time, all of his friends having been killed by Wolverine-man (NusgA-qa/). So he said to do not know what to do with him. I would like to kill Raven, And Raven said to him, u Do you see this spear? Go and him." Put the spear in such get a bear skin and put it around yourself. a position as to make him believe he has killed a bear." TsA maya did He was very glad so, and by and by Wolverine-man came along. when he saw the bear and said, have another." Then he picked the bear up, took out the spear and carried it home. After that he went to gather wood. While he was gone Raven made himself appear like a common blackbird and in that form said to TsA maya, Wolverine-man s heart is in his foot." Then he took the little spear he had concealed in his long hair and gave it to TsA maya, who speared Wolverine-man in the foot as soon as he came in. He was hurt badly but ran away from them. When they caught up with him and told him they were going to kill him, he said, But every time they killed him he came to life again until right." Then, when they were about to pulverize finally they burned him. his bones, the bones spoke up and said to them, Pulverize my bones and blow them away. They will always be a bother to you and everybody else. I shall always remain in the world." That is where the mosquitoes and gnats come from. a Afterward Raven came to where a house was floating far out at Nas-cA ki-yeJ had been keeping it sea, called K!u datAn kahi ti. there, and in it were all kinds of fishes, but Raven did not know how to get at them. At the same place he also met a monster,
"I
"I
"
"All
"
called
Qla iiAxgadayiye (which seems
to
mean
a thing that
"
is
in
who had a spear like the arm of a devilfish called, devil fish-arm spear." Raven wanted this, and obtained it by marrying Then he got into a canoe, paddled out the monster s daughter.
the
way"),
near the house, and speared it. Inside he heard all kinds of songs sung by different voices. These were the songs people were to sing in the fishing season. When Raven threw his spear, it became very long and wrapped itself around the house so firmly that he was enabled to take his canoe ashore. He had great difficulty, however, think so, I think for as he did so he had to sing continually, Whenever he stopped a song known to all of the Raven people. singing, the house went back to the place where it had been at first. This happened three times and the fourth time he got it in.
"I
so,"
"This
episode
is
referred to
"
you take after your father? and do better than he did ?
when a person takes after a bad Everybody knows that you are his (From the writer s informant. )
father.
child.
They say to him, Why do Can t you take another road
94
[BULL. 39
came out
"Some
After that the door of the house opened, and all kinds of fish He sang, "Some go to Stikine river. Some go to of it.
Chilkat river/
is
how
which they immediately did. Then he sang again, go to the small creeks to provide the poor people." That fish came to be all over the world.
went farther and came to a woman and a little girl She was crying and Raven asked her, "What are you have lost all of my friends. I am all alone here crying about?" with my little girl. The people kept going off hunting or fishing and never come back. What has happened to them I do not know." Then Raven said to the girl, "Do you know the thing with which for they had kept their fires all they make fire?" She said night since the other people were gone. Then Raven showed her how to make fire with the fire drill. He said, "Drill away until you get a lot of this fine stuff. Then take some and eat After the girl had done this she became pregnant and gave birth to a male child whom they called Fire-drill s son (Tu li-yA di). Then Raven said to her, "There is a cold spring back here. Bathe your little one in it every day, and he will grow up very fast." To this day they call that spring Water -that -makes -one -grow. The woman bathed him as directed and he soon grew up into a man very skilful at work of all kinds. Finally he asked his mother: Didn t you have "Mother, is this the way you have always been? a father, mother, and friends?" But she said, "We have always been this way." He was so bright that she would not tell him. Then the child went on asking, "Whose houses are those? I think that you had friends who have all died off, and you will not tell me." So his grandmother finally told him what had happened. This boy was a good shot with arrows, but he said, "What can I do? All the canoes lying here are old and broken." In the night, however, his father, Fire-drill, appeared to him in a dream and said, "Take one of those old canoes up into the woods and cover it with brush. No matter how old it is. Do The morning after he had done this, he went there and found a very pretty little canoe with all things in it that he needed. Then his father appeared to him again, pulled the root of a burned tree out of the ground and made it into a little dog for him. He called it GrAnt (Burnt), and it could scent, things from a great distance. Although small it was as powerful as a bear. He also gave his son a bow, and arrows pointed with obsidian(?). Finally he gave him a very powerful club called
Now Raven
alone.
all
"I
"No,"
it."
it."
QotAca
yi-qlus.
village.
Âccording to some people this house was drawn ashore at the DAQLlawe di
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95
he thought of what his grandmother had told him, took his canoe down, and prepared to go away. He told his mother that he might be gone for two days and said, "Take care of this fire drill. Hang it in a safe place overhead, and, if I am killed, it will He went along on the water shooting at birds and suddenly saw a There is the thing that has killed all of canoe coming toward him. mother s friends," he thought. Then he began talking to his my dog, his club, and his bow and arrows, all of which could understand him. The man coming toward him had only one eye, placed in the mid
fall."
"
Now
dle of his face
and from
this fact
was
called
LecAwa
gi
(Man-with-
one-eye).
He was
"Where
a very big
"Is
Then he
"It
said to the boy,

I
man whose home was in a cliff. this you, my nephew?" He answered,
come from?" "From my uncle s vil The one-eyed man could read the "Yes, you." lage." s thoughts and said to him, was not I who killed your uncles boy and your mother s friends. It was the East wind and the North He mentioned all of the winds. But the boy knew that wind." this big man was after him, and he knew what he meant by talking Then the big man said, "Let us trade arrows." to him so kindly.
is
I."
did you
know
"It
arrows are better than yours. They cost a great deal." boy s arrows was named Heart-stopper (Teq!-gots) because a person s heart stopped beating the instant it touched his body. Another was pointed with porcupine quills, and a third with bark. The big man made the boy believe that his arrow points were sea urchin spines, but in reality they were only the seed This man was a bad shaman. He held his vessels of fireweed. arrow points up, and said, "Do you see these arrows?" He could is won Then the boy said, see that the points were all moving. but my arrows are not like that. They are only good for derful,
"Oh!
no,
my
One
of
the
"It
Now the shaman s object was to get Heart-stopper. shooting birds." the boy said to the shaman, "Look here, you call yourself Finally my uncle. That is how you did away with my uncles and my
mother s friends, is it? You will never make away with me That angered the big man, and before they knew it both had their arrows in hand, but the boy was the quicker and killed his antago
so."
Then the boy took the big man s out and burned his body. All this time his mother was wor tongue rying about him. Then he paddled along by the shore and heard some one calling to him. He thought, "There is another bad man." So he went to the place and discovered on a very steep cliff falling sheer into the water an aperture with red paint around it and devil clubs tied into a ring hanging close by. Some one inside of this invited him in, and, as he was very brave and cared for nothing, he went up to the
nist;
the dog helped him.
96
entrance.
[BULL. 39
had killed. have killed

across that
The person who lived there was the wife of the man he She had seen his canoe passing and thought, "He must my husband." So she said, "Your aunt s husband went
way."
"I
This
have seen your husband." And the boy said, woman s name was Knife-hand (DjiwAn-yls!), because she had
let
She said to the boy, "You better come in "All he you food before you go give right," said. So he entered and found her cooking the parts of a human She called the end? of its fingers, "crab apples," its eyes, being.
a knife on each hand.
here and
me
on."
he told her that he did not eat that sort of let us have a fight then. We will kill He agreed and she went to a large rock where he each other." could hear her drawing both hands back and forth to sharpen them. As soon as she had finished, she threw her hand at him, but he jumped aside so quickly that it stuck in the spot where he had been sitting, and, when she drew her hand away, the knife remained there. Then the boy jumped forward, seized it, and threw it back with such good aim that it killed her. He also cut her tongue out. He had no more than finished with her, however, than he noticed that the entrance hole was growing smaller and smaller. So he made himself small also, crept into one of the ermine skins he had tied in his hair, and ran out. When he came home again with his canoe loaded down with seal and deer, his mother and grandmother were very glad to see him, for they had been weeping for him and worrying about him ever since he left. Now he told them not to worry any longer because he had killed the bad people who destroyed their friends. Next he said to his mother, "Mother, do not be afraid to tell me.
"berries,"
etc.
When
food, she at once said,
"Well!
What was it that killed my uncles when they went back here hunt By and by he went back into the woods to hunt and saw smoke rising a long distance off. He came to a house and entered. There he saw a very old woman called Old-mole-woman (KlAgA kqo ca nAk u ). As soon as she saw the boy this woman said, "My grandson
ing?"
The boy felt that she was an honest looking for the person that killed my uncles and all of my mother s friends." Then she told him to come in and eat. She picked a small piece of salmon out from between her teeth which at once turned into a whole salmon. That was
what
old
is it
that you are

said,
after?"
woman and
"I
am
the way she got anything she wanted, and it was the only way she got her food. Then she said to the boy, "Grandson, it is pretty hard to get at the beings that murdered your uncles. They
hawks (kidju k). You must find their nests, which are very high up, and watch until the old birds go away, leaving their two young ones." When he came to the nest, however, he saw that the old birds were away, so he went up to the young ones and said to them, "What do you live on?" The birds showed him numbers
are
the
s WAXTOX]
TLINGIT
MYTHS AND TEXTS
97
of.
human skulls and other human bones lying about the base of the tree and said, "That is what we live on." They also said, "Our father and our mother come just at daybreak. You always
can not see them because they come in clouds. Our mother comes over the mountain in a yellow cloud and our father comes Then he said to the birds, "Do not tell about in a black cloud." me or I will kill you," and they believed IIQ would do it.
Suddenly the boy saw the yellow cloud coming. He distinguished the mother bird bringing a human body for her children to eat. Then he killed her and threw her down to the foot of the tree along with the body she was carrying. After that he saw the black cloud com The father bird ing and presently distinguished the father bird.
young ones, "Where is your mother?" and they answered, mother dropped the dead body she was bringing arid went As he was sitting there talking the boy killed him down after Then he said to the little birds, "You also and threw his body down. kill people any more or live on human flesh. I will go and must never
said to the
"Our
it."
So he get something for you to eat until you are strong enough." out hunting and brought them a lot of ground hogs, saying to went them, "This is what you are to live upon." So these birds now live only on ground-hog meat. They do not live on human flesh any more. They kill their victims with rocks, and a person who is about Then he picks it to become rich will see them throw one of these.
up and
it brings him good luck. After that he went back to the old
woman and
told her
what he
had done, and she was very happy

birds were killed.
dangerous going back to my mother and grandmother. I and my dog have obtained a great deal of food for them." He also gave a quantity of food to the old woman who had helped him. His mother and grandmother were very glad when they saw him come back with the skins of those birds and a
to learn that these
He
said to her,
"I
am
quantity of provisions. Now Fire-drill s son collected enough food and grease in boxes to
mother and grandmother all their lives and said, "Mother, going to leave you forever. I was not put here to be with you always. I have done what I wanted to do. If what you have hanging overhead falls, you may know that you will never see me But. do not worry, for it is my duty to leave you." Then he again. went away. As he was traveling along from that place, Fire-drill s son saw some one ahead of him called Dry-cloud (Gus!-xuk). He was able As he was running along he to travel very fast, and he chased it. came to the mink people. He ran along again and came to the mar ten people. Both kept saying to him, "We want you to be our
last his
am
49438
Bull.
3909
98
[BULL. 39
friend/ but he paid no attention to them and kept on pursuing DryThen he came to the wolf people and stayed there. cloud.
things that can run very fast, and finally they spoke about the mountain goats, how they can travel about easily among the cliffs, and said that they were going out to hunt them. When they set out, all ran hard to see who could kill the first one, but Fire-drill s son s dog killed a great number
One of the wolf chiefs thought a great deal of One time the wolves began talking about all those
Fire-drill s son.
before anyone could get near them, so many, in fact, that Fire-drill s son took only the leaf lard home to show how many he had gotten.
Then the wolves

felt
all
went up and brought down the dead

that they,
goats,
and
runners and they had gotten nothing. They wondered what they could do hunters, to get even with Fire-drill s son. Then they took a quantity of vines called mountain-eel (cayall tli), made them into long stringy rings and began playing with them. They would let these roll down the sides of the mountains and jump through them when they were
at full speed. in two.
Fire-drill s
t
very much ashamed
who were noted
Anyone who got caught
in one of these
would be cut
son s wolf friend said to him, however, "My friend, near those people that are playing. You do not know any go He thing about the things they are using. They will kill you." answered, No, I will not play with them, but let us watch them." So they went out and watched them. Then Fire-drill s son said to
don
you play there and throw it as high as you can." So it and threw it as high as he could. It was a fine moonlight night, and the ring rolled right up to the moon, where it became the ring you see there whenever there is going to be a
his dog,
"Now,
the dog played with
a change in weather.
the rest of the wolves,
After that his friend, the wolf chief, said to "You know that this son of Fire-drill is a
wonderful fellow. He can do anything. Do not try to injure him in anyway, but treat him as a friend." 6 After that Fire-drill s son and his wolf friend went off together, and the wolf said, "Some strange being walks around here. Don t
is referred to in drawing the moral that one should never do anything spiteful or try to get ahead of one who knows better. If he does he will always get the worst of it. This is why in olden times the Indians looked up to the chiefs and those of high caste, knowing that they had been brought up and instructed better than themselves, and never tried to get ahead of them. is also brought up to the people how Fire-drill s son fed the young hawks instead of killing them.
"It
a See story 3. b "This story
a young person is very cruel they say to him, If the hawk can be made a friend of mankind, why can not you make friends with your enemies? If you want to be respected do not make enemies, but
If
friends always.
fellow is always liketheone-eyed man, trying to get advantage quick to say whatever comes into his mind, while the good man always thinks first. Therefore whatever the latter says people know is right. They ask their children to choose which of the two they would rather resemble. "Because the one-eyed man said, I did not kill your uncles or your mother s friends, a murderer nowadays will never come out and say, I am the one who killed that man. He always tries to make an innocent person suffer. As the one-eyed man s wife invited this boy to have something to eat in
of a
They tell the young people that a bad

good person.
He
is
s WANTON]
TLINGIT
MYTHS AND TEXTS

life."
99
run after him or he will take your It was Dry-cloud that he meant. Don t mind me," said Fire-drill s son, I know what he is. I only play with him. I know that this fellow can t be killed, and I know that he can not kill anybody else, but I have to follow him. That was my father s advice to me." So they kept on after Drycloud and the wolf had to run with all his might, but it did not seem to Fire-drill s son that he was going rapidly at all. Whenever the wolf got his tail wet in crossing a stream he was too much tired out to shake it, so he simply yelped and Fire-drill s son shook it for him. By and by they saw smoke far ahead of them and presently came to where an old woman lived alone by herself. They stayed with her for some time, and could see Dry-cloud as long as they were there, for he lived in the neighborhood of her house. Then they helped the old woman and collected a quantity of wood for her. After that she
said to the boy, Grandson, there is a big fish over yonder. It killed friends in this town. all of That is why I am all alone here."
my
He went
red cod.
It
is
to the place where she said the monster lived and found a He said to her, Grandmother, that is not a monster fish.
good to eat." So he took his bow and arrows and told his watch him. Then he went to the red cod and killed it, and, that there were numbers of sharp spines upon it, he took off seeing He said to the wolf: "My friend, do you know its skin and dried it. this woman ? She is really Daughter-of-the-calm (Kaye L !i-sl) She is a very nice, pretty Afterward Fire-drill s son married Daughterof-the-calm and had a child by her named LAkitcine He gave this his dog and put the red-cod skin upon him as a shirt. Then he boy said to his wife: "This is going to be a very bad bov." a
friend to
.
girl."
LAkitcine lived at Sitka. 6 He had a wife from among human beings, and every day, while he went out halibut fishing, she dug clams. The dog, GAnt, that his father had given him he renamed CAq!. LAkitcine had several children, but he killed all of them.
He would
the same time
take a child up, pet it, and sing cradle songs to it, and at make his red-cod spines stick into it so that it died.
order to kill him, so a bad person says whatever he chooses to a good one. Buttheytell their children, This will not kill you. They are doing themselves injury instead of you. So turn and walk away
from them. a poor person has

"If
he will have good fortune some time, just as in the case of the two brought fortune. He knew "The example of Fire-drill s son is commended because he did not use his power meanly. that he was very powerful, but when all the animals tried his power he did not do them any harm. He did not want to show his strength at once. If he had been a mean man he might have killed the old woman that lived back in the woods instead of helping her and getting her food." (From the writer s
self-respect,
old
women
to
whom Raven
informant.)
a Katishan added that once while Fire-drill s son was chasing Dry -cloud he was pulled into a village in the sky for some offense and punished there. Since then people have believed that the stars are inhabited. They were thought to be towns and the light the reflection of the sea.
b
Near the
site of
the Presbyterian School.
100

also
[BULL. 39
He
used the
"Blarney stone"
as a grindstone,
and
killed
some
of his children
and finally thought him. She had a litter of puppies way revenged upon by the dog. There were originally twelve, but seven died, leav ing four male puppies and one female. These puppies grew up very fast. While the man and his wife were away fishing and digging clams the puppies played about the house, and the noise they made sound ed just like that of children. But the female always watched at the door, and when their mother ran up to stop them all would be lying
His
of a
of being
by rubbing their faces upon it. wife mourned very much for her children,
about on the floor asleep. They kept getting noisier and noisier, and sounded more and more like human beings. Finally LAkitcine heard it and said to his wife Who are these making so much noise
:
Then she thought very seriously what The next time LAkitcine was out he heard them still more plainly, and now he thought that he heard human voices. He came ashore in great anger and said to his wife: is not those dogs that I hear talking." He was so dangerous
here?"
"It
is
those
dogs."
she should do with the puppies.
"It
that his wife was very much frightened. After that she formed a plan. So, when her husband went out halibut fishing the next time, she stuck her digging stick into the ground, put her blanket around it, and her hat upon the end. Then she ran up through the woods and hid herself, while the little dog was
man
watching LAkitcine
After that she crept back to the house, which

in
was made
of noise.
of brush,
and
Looking
inside, she
which they were again making a great deal found that the boys were all playing
about in human forms, their dog skins lying a short distance away from them. Then she quickly ran in upon them, exclaiming, "You must like to be dogs since you wear dog skins," grabbed the skins and threw them into the fire. The little dog that sat outside was the only one that remained in its original form. Now, when LAkitcine came ashore, and saw the children, he was angry and felt very much ashamed at having been outwitted. He did not know how to kill them, for he thought they had more power than he. One, named KAck U Lk was a shaman. He had his grand father and the one-eyed man and his wife that his grandfather had killed as his spirits. LAkitcine thought that he would first quarrel with his wife, and, when he came into the house, he began to throw and kick things about. But, when he began to beat his wife, the children jumped upon him and fought with him. They also asked
!,
the dog to help them. Together they killed him. After these boys were grown up, their mother told them many times of a certain monster at a place called KAge t!, that had been
a
A conspicuous bowlder with
flat,
smooth top nearly
in front of the Presbyterian
Indian School.
SWANTON]
killing
TLINGIT
people.
MYTHS AND TEXTS
101
it, anchored off the with spears and arrows. They took the skin from its head. Then they went throughout Alaska, killing off the monsters of the sea and land that had troubled people and making others less harmful. The natives say, if it had not been for those boys, they would be there yet. They made some of these mon The wolves, which sters promise that they would not kill people. were very destructive in those days, became less harmful through them. Although people in Alaska are afraid of wolves, you have not heard of anyone being killed by them. There was one person called Teak! i s! resembling an eagle, who flew
many
Finally they set out to see

killed
it
mouth
of the bay,
and
game animals,
He would say to the bears and other You are going to be killed." Because he kept warning the animals, human beings were starving, so the brothers came to him and made him promise not to injure people or forewarn the
around and was very powerful.
"
other animals. Afterward the brothers
left their mother at that place and went up where they had heard of a bad person called One-leggedto Laxayi k, man (Le-laqlociO- His proper name, however, is Man-that-dries-fishfor-the-eagle (Teak !-q!e di-At-q!An-qa), and he is very fond of spear
First the boys came to the prints of his one foot going ing salmon. beside the river, and after a while they saw him coming down up
toward them spearing salmon. His shirt was the skin of a brown bear and had strength as well as he. Afterward Lq! aya/k! caught a salmon, took all of the meat out, and Next day, at the time when they knew One-leggedgot into its skin. man Was about to come up, Lq! aya/k! put it on again and laid himself The big man, who was just coming in a salmon hole in the creek. saw a fine salmon go into the hole and said, What a fine look along, He thought that he could not get it, but, after he had ing salmon." stood watching it for a while, it swam up toward him, and he speared
"
it.
Just as he was dragging it ashore, however, Lq! aya/k! cut the cord to his spear point with a knife he had taken along and swam back into the water hole. Then the big man looked at his spear and said to himself, "My fine spear is gone;" but after he had observed
I suppose it is It is cut. is not broken. After that he went on up the stream while the Lq!aya/k! doing." brothers cooked salmon for their meal. By a by they saw One-legged-man coming down again carrying a
closer he said,
s
"This
He would point this feather Finally he pointed it at the tree in which Lq! aya/k! and his brothers were then sitting and said, Then he spoke out saying, "Give me is in that tree." "Lq! aya/k!
feather tied on the end of a long stick. at different trees and then smell of it.
my
and
spear."
fight
him?"
Lq! aya/k! kept saying to his brothers, "Shall I go out But they answered, "No, no, don t go yet." He
102
BULL. 3d
was so determined, however, that he finally went out and was killed. Then the other brothers and the dog fell upon this man. After they had set their dog on him, they killed him. They took his bear-skin shirt off and burned his body. Lq laya k had been torn all to pieces, but KAcklA i.k! put the pieces together, acted around him like a shaman, and brought him back to life. Then Lqlaya/k! went along up to the head of that stream dressed in One-legged-man s shirt and acting like him. When he got there he found the largest two bears that ever lived. These were the wife and father-in-law of the man they had killed. Lqlaya k! threw down one salmon before the woman and another very bright one before her father just as One-legged-man had been in the habit of doing. The woman found out right away that Lq laya k! was not her husband, but she made love to him and he took her as his wife. His father-in-law also thought a great deal of him. Every morning Lq laya k! would off down stream after salmon just as One-legged-man .had done. go On these expeditions he was always accompanied by his dog, which kept chewing on something continually. He was really chewing those wild peoples minds away to make them tame so that they would not hurt Lq!aya k! s brothers. His brothers all came to him.
!
After that they began pursuing Dry-cloud like Fire-drill s son. Like him they chased it from one kind of animal to another. They chased it for months and months until they had followed it far up into the sky where you can see the tracks of Lq!aya k! to this very day (the milky way). Finally they reached a very cold region in the sky and wanted to get back, but the clouds gathered so thickly about them that they could not pass through. KAck U/Lk !, therefore, called his spirits to open a passage. After they had done so his brothers fell through and were smashed to pieces on the earth. KAck A Lk how ever, had his spirits make him enter a ptarmigan (q!es!awa ), and reached the earth in safety. Then he shook his rattle over his
!
!,
brothers and brought them to life. Before they ascended into the sky the brothers had killed
all
of
the monsters on Prince of Wales island and elsewhere in Alaska
except one at Wrangell called KAxqoye nduA. When they heard about this one, they went to He-who-knows-everything-that-happens u (Liu wAt-uwadji gi-canA k ) and said to him, Grand father, we want your canoe. Will you lend it to us?" Its name was Arrow-canoe u (Tcu net-yak ). Then the old man said, "What do 3^011 want the canoe for, grandchildren?" So they told him, and he said, "There is a very bad thing living there. No one can get to him. Several different kinds of spirits are to be met before you reach him. They are very dangerous." Then he gave them directions, saying, "When the monster is sleeping, he has his eyes open, but when he is awake he has his eyes closed, and he is then watching everything. When you
"
SWANTON]
TLINGIT
MYTHS AND TEXTS
103
see that his eyes are closed, do not try to kill him. Approach him The canoe," he said, u is right round there his eyes are open. house. back of They went to look for it bat saw nothing at that
when
my
"
They said to him, Where place except an old log covered with moss. Then the old man came out is the canoe you were talking about?" and threw the moss off, revealing a fine painted canoe. Another name
"
for this
referring All of the paddles that he brought out to them were beautifully painted. Then they got into the canoe and tested it. Next day they set out and soon came to a point named Point-that
was Canoe-that-travels-in-the-air (QAxyi xdoxoa),
to its swiftness.
moves-up-and-down (Yen-yulu -s!itA ngi-q!a). Whenever a canoe approached it this point would rise, and, as soon as the canoe attempted to pass under, would fall and smash it. They, however, passed right underneath, and it did not fall upon them. They killed it by doing so, theirs being the first canoe that had passed under. Beyond this they saw a patch of kelp called Kelps-washed-upagainst-one-another-by-the-waves (WucxkAduti t-glc) which closed on those trying to pass, but they shot through as soon as the kelp Thus they killed the kelp patch, and the kelp piled up in parted. one place, becoming a kelp-covered rock which may still be seen. Next they reached Fire-coming-up-out-of-the-sea (HlnAx-qegA ntc) which rose out of the ocean quickly and fell back again. When it fell back they passed over it and killed it. After that they came to Dogs-of-the-sea (WuclAdAgu q-cAq!), after whom LAkitcine"s dog is said to have been named/ These drew to each side and then ran together upon anyone who tried to pass be tween. Arrow-canoe was too quick for them, however, and killed them by running through in safety. Then they became rocks. Before the monster s dwelling were two mountains, called MounThese tains-that-divide (Wu cqAdagAt-ca), which formed his doors. would separate and come together again. Arrow-canoe passed be tween when they were separated and killed them. You can see them
,
now, one on each side of a salt-water pond, looking as though they had been cut apart. As soon as they had passed between these they saw the monster, a very bad shaman called also Shaman-of-the-sea (Hin-t Aq-i xt !1) He looked as though his eyes were open, so they threw a rope made of whale sinew about his neck. Immediately he shook himself and
! .
broke it. They made ropes out of the sinews of all the different monsters they had killed, but he broke them. All the time they were 6 doing this a little bird called Old-person (Laguqa wu), kept coming So they sinews." to their camp and saying, "My sinews only, my
a In another place, however, Katishan suggested that it might have been named from cod blanket. The word CAQ! must be an old term for dog or some variety of dog. b Probably the wren.
leq!, his red-
104
[BULL. 39
took out its sinews, and worked them into a As soon as they threw this around the monster s head it came oil. Then they took off its scalp, which had long hair like that of other shamans, and the rest of its head turned into a rock at that place. They now had two principal scalps from the two big monsters they had killed. When the brothers now returned to the old man and related what had happened, he felt very good and said, There would have been no person living. This monster would have killed them all, if you had not destroyed Everybody who heard that the monster was dead, was glad, and did not fear to go to that place any more. After this they returned to their mother and sister: At that time their sister had just reached puberty and was shut up in the house with a mat curtain hung in front of her. So they hung the shaman s They also made her drink water scalp up in front of the curtain. through the leg bones of geese and swans so that she should not touch Her mother put a large hat upon her so that she the drinking cups. should not look at anything she was forbidden to see. If one shouted that a canoe was coming, or that anything else was taking place that she wanted to witness, she did not dare to look out. Since her time these same regulations have been observed. Then they left that place and moved south through the interior.
finally killed this bird,
very small thread.
"
it."
ocean monsters, they were now going to kill, Besides that, they hunted all of this time, kill ing bear, ground hogs, and other animals; but their sister was not allowed to look at any of them. Among other wild animals they told the wolverine and wolf that they must not kill human beings but be They killed ground hogs, mountain sheep, and friendly with them. other animals for them and told them that that was what they were
Having
killed off the
those in the forest.
to live upon.
At one place they saw a smoke far off in the woods and, advancing toward it, came to the house of a man named He-whose-hands-see He was so called because he was blind and had his (Djlnqotl n) wife aim his arrows for him. He said to Jjqlaya k!, ^My wife saw a bear and told me where it was. She aimed my arrow and I grizzly shot at it. I felt that I had killed it, but she said I had not. My wife has left me on account of this, and I don t know where she is or what I am living on or how I am living without her. Then Lq laya k and his brothers gave him ground-hog skins filled with grease and fat such as the interior people used to make, also dried meat. While they were in the interior the brothers also made needles out of animal bones and threads out of sinew for their sister to use behind the screen. She worked with porcupine quills and dyed sinews, and it is through her that the interior women are such fine workers with the needle.
. !
SWANTON]
TLINGIT
MYTHS AND TEXTS
105
man the girl s brothers asked her to make a This net was patterned after a spider s web which Spider-spirit (Qaslstla n yek) showed to K-AckU Lk!, saying, "You are to take this as a Then they took the old man to pattern." the creek and said, "Do you feel this creek along here?" Putting a long handle on the net, they said to him again, "Dip this net into the water here. It is easy. You can feel when a fish gets into
After they met this
small net for them.
it."
They gave him also a basket their sister had made and said, "When you want to cook the fish, put it in here together with many hot rocks." After showing him how to cook his fish they left him and came to another camp. There another old man lived who said to There were two mountains close them, Do you see that mountain ? U A very bad person lives over there named Long-hairedtogether. So, after the brothers had gotten a great deal person (CAkutyA of food together for the old man, they left their mother and sister with him and went out to look for Long-haired-person. After a while they came upon good, hard trails made by him along which he had set spears with obsidian points, and presently they saw him coming
t!)."
along one of these with his long hair dragging on the ground. He had a bone in his nose and swan s down around his head and wrists. Then
he said,
I
"Come
to
my
house.
I invite
you home
to eat something.
know you
are
there."
Then the boys came is four and he said, days since I saw you, my brothers-in-law. Your story is known everywhere." This Athapascan shaman s So he took them home and spirits were telling him all these things. gave them all the different kinds of food to which they were accus tomed, not treating them as a wild man would. Then they said to
"It
said this although he could not see them. out to him and called him "brother-in-law,"
He
him,
"You
harm
fellow
to him.
see the old person that lives near by. Do not do any He is our grandfather. If you see that old blind
also.
down yonder, give him food Presently the shaman said to the
Treat him like the other." brothers, "Let us make a sweat house." In olden times people used to talk to each other in the sweat houses, and the shamans learned a great deal from their spirits inside of them. That was why the shaman wanted them to go in. when they were inside, and he and KAcklA Lk! had showed each But, other their spirits, it w as found that KAcklA LkFs spirits were the
T
stronger.
they returned to their mother and sister and took them to the head of the Taku river, where they spent some time in hunting. Then they crossed to this side and, moving along slowly on account
of their sister, they
Now
came
to a place
ILvkli
ts,
where they
also hunted.
on the Stikine called in Athapascan Their destination was the Nass.

of the Stikine to find a
Coming down along the north bank
good place
106
[BULL. 39
for their sister to cross, they started to make the passage between Telegraph and the narrows, one of them taking the dog on his back. Before the brothers set out, however, their mother covered their But sister up so that she would not look at them until they got over. when they were half way across, they started back and it looked to the mother as if they were drifting downstream. She said to her Daughter, it looks as if your brothers were going to be daughter, drowned. They are already drifting down the river." Upon that, the girl raised her covering a little and looked out at them, and imme The pack that one of them was diately they turned into stone.
"
carrying
fell off
still
and floated down a short distance before

be seen there.
and
it
may
The dog
petrifying, also turned to rock on its
master s head and the mother and sister on shore. One of the boys had green and red paints with him, such as they used to paint their bows and arrows and their faces, and nowadays you can go there and get it. Years ago people passing these rocks prayed to them, stuffed pieces of their clothing into the crevices, and asked the rocks
for long
life."
Raven was then
living just
below
this place.
s
His smoke
be seen there, and they
call it
KAckU Lk!
he used he could not
turned into a rock,
Raven Raven
had
smoke (Yet
sle ge).
may still When

shaman
said, "Where is that

died?"
that was going to
come
to after he
to restore his brothers to life
by
that, while his rattle over them, shaking
He meant
now restore himself; and people now apply these remarks to a shaman who has not succeeded in saving a person after he has been paid a great deal for his services. They w ill say, Where is that
T
l
shaman that could save anybody, but could not save the very person we wanted saved?" If a shaman were not truthful, they would say, "He is trying to have KAckU Lkl s spirits but will never get them & because he is not truthful like KAck!A
Lk!."
As Raven was
hid from
it
of Fire-drill s son,
traveling along after his encounter with the mother he saw a sculpin on the beach looking at him and
to see
what
it
would
do.
Then he saw
it
swim out on the
surface of the ocean and go down out of sight some distance off. After that he opened the door of the sea, went to the house of the
sculpin,
brother, this is you, is it?

o See stories 3
z>
which was under a large rock, and said to I am not your younger
"
it,
My
younger
brother."
Oh
and
97.
disobedience of the young woman in looking up contrary to the directions of her brothers is brought up to girls at that period in life. This is why they do whatever their mothers tell them at that time, and do not displease their brothers. They always think of q!aya/k! s sister. So this part of the story always taught them to be obedient. Anciently we were taught commandments similar to those of the whites. Don t look down on a per
"The
son because he is proud. the writer s informant.)
Don
look
down on a low-caste
person.
Don
t steal.
Don t
lie."
(From
I
s WANTON ]
UNI VERSIT vj
^^C^,
TJUNGIT
MYTHS AND TEXTS
107
yes, you are river in a canoe
you
fell
brother. We were once coming down Nass with our father and had just reached its mouth when overboard and sank forever." Then the sculpin said, I can
my younger
not be your younger brother for I am a very old person." Said Raven, I want you to be next to me. There will be many sculpins, but you shall be the principal one." So he placed the sculpin (weq!) in the sky where it may still be seen [as the Pleiades]. a Raven saw a canoe out after halibut and said, Come ashore and take me across/ but they paid no attention to him. Then he said, If you do not I will put you up in the sky also. I will make an example of you, too." Then he held his walking stick out toward the canoe and they found themselves going up into the sky. That is what you can see in the sky now. It is called The-halibut-fishers
to invite some people the seal people. When each seal came in he smeared its forehead with pitch, and, as soon as it got warm, the pitch ran down over the seal s eyes and blinded it. Then he clubbed it to death. c
(DAnA q u s!ike). & Raven went to another place and determined

he invited
all
to a feast, so
He went
this is
Raven
along again, saw a nice fat deer, and said to it, My friend you is it?" There was a deep, narrow canyon near by and laid a rotten stick across it saying, Let us go across to the
f
It will said, "No, I can not. upon this," break with me and I shall get hurt." No, you shall see how I cross So Raven went over and Deer tried to follow him but fell to the bottom of the canyon and was crushed to death. Then Raven went down and ate him, stuffing himself so full that he could scarcely move. He then acted as though he were very sad and pretended to cry, He pretended that the saying, "My friend, my friend, he is gone." wild animals had devoured him. d After this Raven went to ground-hog s house for the winter. The
it."
other side
but the deer
like
ground-hogs go into their holes in September. At home they live human beings and to them we are animals just as much. So Raven spent the winter with one of them and became very sick of it,
o "So nowadays, when a person wants people to think he knows a great deal and says, I am very old/ they will answer, If Sculpin could not make Raven believe he was so old and knew so much, neither can you make us believe it of you. An older person will come along and show you to the world as the So, to-day, when children go out in the evening, they will say, There is that scul sculpin is seen now.
pin up there. b When a child was lazy and disobedient, they told him how the halibut fishermen got up into the (From the writer s in sky for their laziness. Therefore the children were afraid of being lazy."
"
"
formant.) c This
"
is
brought up to a child to prevent him from being a murderer
in secret, or a
coward."
(From
the writer
informant.)
d "This episode is brought up when one who was the enemy of a dead man is seen to act as if he were very sad in the house where his body lies. People say to one another, He is acting as Raven did when he killed his friend the deer. It is also applied to a person who is jealous of one who is well brought up and in good circumstances. When such a person dies he will act like Raven." (From the writer s in
formant.)
108
[BTJLL.
39
but he could not get out. The ground-hog enj oyed himself very much, but Raven acted as if he were in prison and kept shouting to his companion, "Winter comes on, Winter comes on/ thinking that the ground-hog had power to make the winter pass rapidly. The ground-hog had to stay in his hole for six months, and at that time he had six toes, one for each, but Raven pulled one of his toes out of each foot in order to shorten the winter. That is why he has but
five nowadays."
Next Raven married the daughter of a chief named Fog-over-thesalmon (Xat-ka-qoga sli). It was winter, and they were without food, His wife made a large basket so Raven wanted salmon very much. and next morning washed her hands in it. When she got through there was a salmon there. Both were very glad, and cooked and ate it. afterward she did the same thing until their house Every day was full of drying salmon. After that, however, Raven and his wife quarreled, and he hit her on the shoulder with a piece of dried salmon. Then she ran away from him, but, when he ran after her and seized Then she went into her, his hands passed right through her body. the water and disappeared forever, while all of the salmon she had dried followed her. He could not catch her because she was the fog After that he kept going to his father-in-law to beg him to (gus!). have his wife come back, but his father-in-law said, "You promised me that you would have respect for her and take care of her. You did not do it, therefore you can not have her back." 6
Then Raven had to leave this place, and went on to another town where he found a widower. He said to this man, 1 am in the same fix as you. My wife also has died." Raven wanted to marry the of the chief in that town, so he said, "Of course I have to daughter marry a woman of as high caste as my first wife. That is the kind I am looking But TsAgwa n (a bird), who was also looking for a high-caste wife, followed Raven about all the time. He said to the His first wife left people, "That man is telling stories around here. him because he was cruel to her." For this reason they refused to
1
,
for."
festivities
This episode used to be brought up to girls of 14 or 15 who wanted to run about to feasts and other without their mothers or grandmothers. Such girls were told that they were like Raven when he was imprisoned in the ground-hog hole and wanted to get out. Those who stayed indoors were respected by everybody. They also likened Raven to a foolish girl who tries to lead a
"
good girl, Ground-hog, astray. They told the latter that some injury would result, as happened to Ground-hog in losing his toes. When a mother saw that her daughter was willing to listen to a foolish Whatever that foolish girl leads you to will be seen on you as long as girl, she would say to her, you live." (From the writer s informant.) b When a young man was about to marry, people would bring this story up to him and tell him that if he did not take care of his wife and once forgot himself, he might lose her. If his wife were a good woman and he treated her right, he would have money and property, but if he were mean to her, he would lose it. And if he lost his wife and had been good to her, he could get another easily." (From
"
the writer
informant.)
SWANTONJ
TLINGIT
MYTHS AND TEXTS

"If
109
Then he said to the chief, I had married would have had a great name in the world. You your daughter you will presently see your daughter take up with some person who is a nobody, and, when they speak of you in the world, it will always be You may listen to this TsAgwa n if you as Chief- with-no-name. want to, but you will be sorry for it. He is a man from whom no good comes. Hereafter this TsAgwa/n will live far out at sea. And I will tell you this much, that neither TsAgwa n nor myself will get This is why TsAgwa n is now always alone. Raven this woman.
give the girl to him.
also said to the chief,
"You
will
soon hear something of
this this
daughter
of
yours."
All the high-caste
men wanted
to
marry
woman,
but she would not have them.
Going on again, Raven came to an old man living alone, named DAmna/dji, and said to him, "Do you know the young daughter of
the chief close
try to
by
here?"
"I
"Yes,
know
I
will
her."
"Why
don
you
marry
try."
her?"
can
I
get her.
"I
want
you
to
Then Raven
"But
said,
know I can t, so I don t make a medicine to enable

said the old
to get
her."
have no
slave,"
"Oh!"
man;
"to
get her a
man must have
slaves."
have to have a slave to get her. She nobody can help it. She will marry you.
of his
property."
said Raven, "you do not will take a liking to you and
Her
father will lose half
Then he made the
old
man
look young, got
feathers to put into his hair and a marten-skin robe to put over him so that he appeared very handsome. But Raven said to him, "You
are not going to look like this or so."
all
of the time.
It is only for a
day
After this the rejuvenated man got into his skin canoe, for this to the north, and paddled over to where the girl lived. He did not ask her father s consent but went directly to her, and she
was well
immediately
after her she
if
fell
in love with him.
now
my
father kills
me
s
said, for
"I
will
Although so many had been marry you. I will go with you even
it."
When
the chief
slaves found
them
in the
bedroom
at the rear of
the house, they said to the chief, "Your daughter her mother looked in there and found it was true.
said,
"Come
is married."
So
out from that room,
my
daughter."
Then her father He had already
told his slaves to lay down valuable furs on the floor for his daughter and her husband to sit on. He thought if she were already married So the girl came out it was of no use for him to be angry with her.
with her husband, and, when her father saw him he was very glad, for he liked his looks, and he was dressed like a high-caste person.
Then the
chief related to his son-in-law
how
a fellow
came along
after
wanting to marry his daughter, and how TsAgwa n had come ward and told him that he had been cruel to his first wife.
Said
110
the chief,
"This
[BULL. 39
man had
a wife.
His
first
wife
is
living yet.
don
want
to hurt his wife s
feelings."
After that his son-in-law said, "My father told me to start right out after him to-day in my canoe." He was in a hurry to depart because he was afraid that all of his good clothing would leave him. He said to his wife, "Take only your blanket to use on the passage,
because I have plenty of furs of every description at home." So she took nothing but her marten-skin robe and a fox robe. As she lay in the canoe, however, with her head resting on his lap she kept feeling drops of water fall upon her face, and she said many
Then he would say, "What is that dripping on my face?" must be the water splashing from my paddle," but it was really the drippings that fall from an old man s eyes when he is very filthy. Her husband had already become an old man again and had lost his fine clothing, but she could not see it because her face was turned
times,
"It
the other way. When the woman thought that they were nearly at their destination she raised herself to look out, glanced at her
husband s face, and saw that he was an altogether different man. She cried very hard. After they had arrived at his town the old man went from house to house asking the people to take pity on him and let him bring his wife to one of them, because he knew that his own house was not fit for her. These, however, were some of the people that had wanted to marry this woman, so they said, "Why don t you take her to your own fine house? You wanted her." Meanwhile she sat on the beach by the canoe, weeping. Finally the shabby sister of this old man, who was still older than he, came down to her and
said,
here, you are a high -caste girl. Everybody says this your husband, and you know he is your husband, so you better come up to the house with me." Then she saw the place where he lived, and observed that his bed was worse than that of one of her father s slaves. The other people also paid no attention to her, although they knew who she was, because she had married this man. They would eat after everybody else was through, and, while he was eating, the people of the town would make fun of him by shouting out, "DAmna dji s father-in-law and his brothers-in-law are coming to his grand house to see him." Then he would run out to see whether it were so and find that they were making fun of him. Every morning, while he was breakfasting with his wife, the people
"See
man
is
fooled
way. Although he had not said so, the father-in-law and the brothersin-law of DAmna/dji thought that he was a very high-caste person because he was dressed so finely. So they got together all their expensive furs to visit him, and they had one canoe load of slaves, which they intended to give him, all dressed with green feathers
him
in this
SWANTON]
TLTNGIT
MYTHS AND TEXTS

One morning
and
his
111
the people again brothers-in-law are
from the heads of mallard drakes.

shouted,
"DAmna dji s
father-in-law
to see him." Running out to look this time, he saw canoe canoe coming, loaded down deep. Then he did not know what to do. He began to sweep out the house and begged some boys to help him clean up, but they said, "You clean up yourself. Those are your people coming." The people of the place also began hiding all of their basket-work pots, and buckets. As they came in, the people in the canoes sang together and all of them were iridescent with color. They wêre very proud people.
coming
after
Then the
it."
old
man
but they replied as before,
begged the boys to carry up the strangers goods, "You carry them up yourself. You can
So the strangers had to bring up their own things into the do house and sit about without anyone telling them where. The old man s sister was crying all the time. Then the strangers understood at once what was the matter and felt very sorry for these old people.
kept saying to the boys who came in to you go after water," but they answered, "Go after water You can do He tried to borrow a yourself. basket for his guests to eat off of, but they all said, "Use your own
After that the old
man
look at his visitors,
"One
of
it."
What did you go and get that high-caste girl for? You that you couldn t afford it. Why didn t you get a poor person Now you may know like yourself instead of a chief s daughter?
basket.
knew
that
it isn t fun to get a high-caste person brothers-in-law and his father-in-law felt
when one
is
poor."
His
heard, and they also felt badly for him. her brother a basket that was unfit for the chief
ashamed at what they Then the old woman gave

s
slaves to eat out
of, and he ran out to get water for his guests. When he got there, however, and was stooping down to fill his It basket, the creek moved back from him and he followed it. this and he kept running after it until he came to the kept doing mountain, where it finally vanished into a house. Running into this, he saw a very old woman sitting there who said to him, "What are you after? Is there anything I can do for you?" He said, "There is much that you can do for me, if you can really do it. My friends are mean to me. My father-in-law and the other relations of my very I married a very highwife have all come to my place to visit me. caste woman, and the people of my place seem to be very mean about it. I am very poor and have nothing with which to entertain them." He told all of his troubles to her from the beginning, and, is that when he was through, she said, "Yes, that Then the woman brushed back his hair several times with her hand, and lo! he had a head of beautiful hair, while his ragged clothes changed into valuable ones. He was handsomer and better clothed than at the time when he first obtained his wife. The old woman
"Is
all?"
all."
112
[BULL. 39
that brought him luck is called Lle nAxxfdAq-that-lives-in-the-water (HintAk-iJe nAxxi dAq). The old basket he had also turned into a very large beautiful basket. Then she said to him, "There is a spring back in the corner. Go there and uncover it and dip that basket
as far
it
down
as
you can
reach."
He
did so and,
when he drew
it
out,
was
full of dentalia.
dji returned home very quickly, but nobody recog him at first except his wife and those who had seen him when he went to get her. Afterward he gave water to his guests, and they could see dentalia shells at the bottom. The house was now filled with spectators, and those who had made fun of him were very much ashamed of themselves. After he had given them water, he gave them handfuls of dentalia, for which his father-in-law and his brothers-in-law gave him slaves, valuable furs, and other property. So he became very rich and was chief of that town. That is why If a brother-in-law gives them the the Indians do the same now. least thing they return much more than its value. Now he had a big house built, and everything that he said had The people that formerly made fun of him were like to be done.
Now DAmna
nized
He also gave great feasts, inviting people from But, after he had become very great among them, he was too hard upon the people of his town. His wife was prouder than when she was with her father and if boys or anyone else dis
slaves to him.
villages.
many
pleased her they were put to death.
As they were now very proud and had plenty of people to work for them, the husband and wife spent much time sitting on the roof One spring the woman saw a flock of their house looking about. from the southeast, and said, "Oh! there is a of swans (goql) coming high-caste person among those birds that I was going to marry." Another time they went up, and a flock of geese (t!awA q) came along. Then she again said to her husband, "Oh! there is the high-caste person I was going to marry." By and by some sand-hill cranes (dul) flew past, and she repeated the same words. But, when the brants (qen) came over, and she spoke these words, they at once Her husband ran flew down to her and carried her off with them. after the brants underneath as fast as he could, and every now and then some of her clothing fell down, but he was unable to over
take her.
the birds finally let this woman drop, she was naked and her hair even was gone. Then she got up and walked along the beach crying, and she made a kind of apron for herself out of leaves. Continuing on along the beach, she came upon a red snapper which she picked up. She wandered on aimlessly, not know head, ing what to do, because she was very sad at the thought of her fine home and her husband. Presently she saw smoke ahead of her and
all of
When
SWANTON]
TLINGIT
MYTHS AND TEXTS
113
arrived at a house where was an old woman. She opened the door, and the old woman said, "Come Then she said to the old
in."
us cook this red snapper head." "Yes, let us cook said the latter. After they had eaten it, the old woman said to her, "Go along the beach and try to find something else." So she went out and found a sculpin (weq!). Then she came back to the
woman,
it,"
"Let
house and cooked that, but, while they were eating, she heard many boys shouting, and she thought they were laughing at her because she was naked. She looked around but saw no one. Then the old
woman said to her, "Take it (the food) out to that hole." She went outside with the tray and saw an underground sweathouse out of which many hands protruded. This was the place from which the shouting came. She handed the tray down and it was soon handed up again with two fine fox skins in it. Then the old woman, said to her, "Make your clothing out of these furs," and so she did. After she had put the skins on, this old woman said, "Your father and mother live a short distance away along this beach. You better go to them. They are living at a salmon creek." So the went on and soon saw her father and mother in a canoe far out girl where her father was catching salmon. But, when she ran down toward the canoe to meet them, her father said to his wife, "Here comes a fox." As he was looking for something with which to kill it, she ran back into the woods. Then she felt very badly, and returned to the old woman crying.
"Did
you
see
your
father?"
said the latter.

for a fox.
"Yes."
"What
did he
me."
say to
you?"
"He
took
me
He was
else
going to kill
Then the
old
woman
said,
"Yes,
what
You have
already turned into a fox.
Now
do you think you are? go back to your father
and let him kill you." The woman went to the same place again and saw her father still closer to the shore; and she heard him say, "Here comes that big
right up to him, saying to herself, "Let and he did so. Years ago all the high-caste people me," wore bracelets and necklaces, and each family had its own way of Now, as this woman was skinning the fox, she felt fixing them. around its foreleg. She looked at it and found something something like her daughter s bracelet. Afterward she also cut around the neck and found her daughter s necklace. Then she told her hus band to come and look saying, "Here on this fox are our daughter s necklace and bracelet." So they cried over the fox and said, "Some thing must have made her turn into a fox." They knew how this fox ran toward them instead of going away.
again."
fox
Then she ran
him
kill
took the body of the fox, placed it upon a very nice mat, it. They put eagle s down, which was always kept in bags ready for use, on the body, crying above it all the time.
Now they
and
laid another over
49438
Bull.
3909
114

also
[BULL. 39
They
(Cagu n). One midnight, after they had fasted for many days, they felt the house shaking, and they heard a noise in Then the father and mother felt very the place where the body lay. The mother went there with a light and saw that her daugh happy. Then the ter was in her own proper shape, acting like a shaman.
village their Creator
began fasting, and all of her brothers and relations in that All cleaned up their houses and talked to fasted with them.
woman named
swan
the spirits in her. The first she mentioned was the the next the goose spirit, the next the sand-hill-crane spirit, Another spirit was the red-sriapperspirit, the next the brant spirit. head spirit which called itself Spirit-with-a-labret-in-its-chin (Tutsya-u wu-yek), and another the fox spirit (NagAsle koye k). Now the father and mother of this
band
lost all of his
woman were very happy, but her hus wealth and became poor again. a
Raven went to another place and turned himself into a woman. Then she thought within herself, Whose daughter shall I say I am?" She saw a sea gull sitting out on a high rock and thought she would
"
call
place in the village
Years ago a chief would always pick out a high on which to sit in the morning, and when Raven saw the sea gull she thought within herself/ I amTAcAkltuA n s (Sitterthat her father.
A canoe came along filled with killer on-a-high-clifFs) daughter." whales returning to their own village, and she married one of them. When they got near the town, some one on the beach called to them, "Where is that canoe coming from?" and one replied, "We have
As TsAgwa/n was a mischief mailer and followed Raven to tell what he had done to his wife, so some man will always follow one up if he doesn t tell the truth. Formerly, when a man left his wife, a settlement of property was made and, if a man married again before this took place, his first wife made trouble for his second. Since no one wants trouble of this kind, a woman always found out what a man was like before she married him, just as this woman found out about Raven. "Since DAmna/dji married a woman of higher family than himself and wa.s taunted by the town people, nowadays they tell a young man that, if he marries a girl of higher rank than himself, they will not remain together long, because she will feel above him and want him to please her continually, while she does nothing to please him. As DAmna/dji from being poor became rich suddenly and was very hard on his people till all of his riches were again taken away from him, they say, When you .become wealthy after having been poor, don t be proud or your money will all leave you. When a man has had plenty of money all his life and wastes it foolishly, they say of him, He has fallen from the hands So a young man nowadays saves up a considerable sum of money before he marries that of the brant he may not be made fun of. Perhaps if we had not had this story among the natives of Alaska we would have had nothing to go by. "The fact that DAmna dji s wife s relations did not insult or maltreat him after they learned ho\v poor he was, shows that they were really high caste. Had they but recently acquired their wealth they would have done so. Therefore people say to a person who speaks before he thinks, Why can t yoii When the village people were making be like DAmna dji s brothers-in-law? Think before you speak. fun of their brother-in-law, his wife s relations might have done anything to them, for they had wealth in furs and slaves, but they kept quiet because they had too much respect for their sister to disgrace her husband s village people. It was also out of respect for their sister that, when they found out that all that the poor man had for them to drink was water, they drank it willingly without saying a word, where a low-caste person would have grumbled. Therefore people tell a man who has no respect for
a"
his brother-in-law because he
is low -caste that he ought to be like these brothers-in-law of DAmna/dji. Because DAmna dji was lucky twice, the people in olden times used to pray for luck continually. If he wanted to be lucky a poor man lived a very pure life. Those who do not do what is right never will have luck." (From the writer s informant.)
s WANTON]
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MYTHS AND TEXTS

"
115
been after a wife and we have her." Which chief s daughter is that?" they inquired, because in olden times people never went for any woman by canoe except the daughter of a chief. is TACAklttUVs daughter," said they. isCuda xduxo"s (Barked-hemlock s) All of the killer whales believed this. daughter." After that, the killer whales began to notice that their food was disappearing very rapidly, although they were always out fishing and hunting and had had their house piled full of boxes of grease. They What has become of all the grease and fat said, "What is wrong? in these boxes?" could not find out for a long time. Raven They wore a labret at that time set with abalone shell which was formerly
"It
"It
very valuable, and it is from him that high-caste people afterward used these. After some time they found this labret in one of the boxes of grease and said, "Just look at this labret in here." Then
labret.
Raven exclaimed, Whenever

off anywhere."
"Ih!
my
l
labret, that
is
always the
way with my
it
feels like
doing
so, it
will leave
my
lip
and
go
I wonder what is wrong that I have such bad dreamt that all the people of this village were asleep, and my husband went to sleep and never woke up. My dreams always come true. Whatever I dream surely happens." Late the next night she got a stick, sharpened the ends, and killed her husband; and early in the morning they heard her crying, "My husband, CawA tkaLA qdage s father." Years ago, before the white laws came in force, when a chief used these words in his speech, people knew that he had a grudge against some one and was going to murder him. The killer whales, however, did not know what she meant. Then Raven told the people that her husband had said, "Take me and place me quite a distance from the town." They did so, and she said, "When you hear me cry, I don t want any of you to pass the Tie up the fingers of my right hand. place where I am mourning. Allow me to eat with my left hand only. You people must also wait upon me. You must bring me everything I eat. Also paint my face black." She being the widow, they had to do everything just as she told them, and these are the regulations people have observed up to the present time. When they heard her crying around the spot where her husband s body had been laid, no one dared go near, and to this day those who go by a house where people are mourning have to be very quiet. Nor do they pass it at all unless they are compelled to. Raven stayed there mourning for a long time, but she was really After she had remained by it for a eating the killer-whale s body. come home chewing gum, but, when the very long time, she would husband s relations asked her for a piece, she would say, "No, no one can chew this gum but Maca which was the name she gave to
By and by Raven said,

I
dreams.
,"
herself.
[BULL. 39
She lived there for a long time, continually crying out of doors, but she was really crying for joy because she intended to kill all of the killer whales. While sitting outside one day a kek! u (a small sea gull with black head and white body) flew past, and Raven said, "Here comes the man
I
made
white."
By and by
she saw another, called kuLle ta, also
white, and repeated the same words. far up in the sky, and she said the
killer
whales heard all this will hurt you to be made white, can t you make us white also?" Those people that came along were made said Raven. white," white because they were brave." Then she sharpened the same hard wood stick with which she had killed her husband and told all of the She began pounding this into their ears, and so killers to lie in a row. This looked up in time to see what she killed all of them but the last. was doing and rushed into the sea saying, "Raven has finished us
"It
"
Then some swans came along same thing about them. The and said, Since you have made them
"
sure
enough"
(QothagA
sini yel).
Raven remained
there for
some
time eating the whales she had killed. The reason why there are so many cowards among men nowadays is because Raven, being a man, made himself into a woman at that The people that live single all their lives are such as came from time. Raven at that period. This is also why thieves are great talkers and,
when they have gotten
into trouble, have a way of getting out, and some women are bad and deceive their husbands; for Raven said why that his husband had wanted to be buried a long way from town, and
they believed him. This is why the Tlingit used to be very careful of a way they spoke and even of the way they walked when in public. After that Raven came to a fishhawk (kimackAnye t) and exclaim ing, "Oh! my friend." entered its house, where was a great quantity
felt very happy at the sight, and said to the bird, with you all winter." Then he stayed so long that the stay hawk began to get tired of him, because Raven would not work. When he saw that the bird was getting weary of him he would say, "The time for me to work hasn t come When I work you will yet. have plenty of rest. You will not have to do a thing. This beach
of food.
will
He
"I
a This part of the story was referred to when one wished to imply that a person was trying to make people believe that he was better than he really was. So nowadays, when a high-caste man wants to marry an orphan, people find out who her father is, because Raven made believe her own father was a chief. Some women will go off to a strange place and say falsely, I am so-and-so s daughter/ making people think that she belongs to a very high family. The same sort of woman will assume mourning for her husband, and make people believe she is mourning when she is really thinking what she is going to do and where she is going. If she finds out she can get her living falsely, she will keep on being false. That is why Raven told so many stories about her husband s death. When a mother sees that her girl is very foolish, she will say to her, When you marry and become a widow, you will eat up your husband s body, meaning that, if her husband leaves her any property, she will use it up foolishly. She also says to her, You are so foolish now, I believe you will steal after you are married, meaning that she will be foolish with what her husband earns. Then, she says, They will find you out by find ing something of yours in the place where you have been, and it will be a disgrace to your brothers and
your
father.
"
(From the
writer
informant.)
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117
be covered with all kinds of fish, and you will be tired of prepar So the hawk would think of what Raven was going to do ing for him, forget everything else, and work all the harder to supply him with food while Raven stayed in the house. Raven would also talk to him, saying, remember to have seen you long ago. You were very high-caste. I remember it very well." In that way he made the hawk forget for a time all the bad feelings he had had toward him. But finally the little hawk determined to go away, and he left Raven there alone. a Then Raven went to another industrious bird, called hinyikle xi, a fishing bird living along the river. He called him brother-in-law/ and was invited to have something to eat, but next morning the bird left him for he knew that he was a lazy fellow. 6 After that Raven came to the goose people, and married a woman among them. By and by they said to him, "We are going to leave I don t think you can stand the journey." for other countries. Oh said Raven, think I can stand the journey. If you can, I yes," So they set out, and, when Raven became tired, his wife flew can." along under him to hold him up. Finally they came to camp and began going out on the beaches to dig roots. Raven helped them, but he did not like the goose life nor the food they ate, so he com menced to get very lean. One day he killed a goose and began cook ing it apart by himself, but they discovered him and said, "He is a man-eater." So they left him. c Raven went to another place, and they said to him, There will soon be a great feast here," and they asked him to make a totem
will
them."
"I
l i !
"I
"
pole.
He
finished
The people who
and, when they put it up, they had a big dance. gave this were of the Wolf clan, so he danced with
it,
one of the two Raven parties. Afterward he made a long speech to the host. Then they danced again, and Raven held a spear in This meant that he was going to invite to a feast next, his hands. and was done that they might give him more than the others. So
nowadays some
are in earnest in doing this while others go through
the performance and leave without keeping it in mind. the person who first had those dances and speeches.
a
Raven was
persons who have no respect for themselves. They go from house others, and such persons are greedy, great eaters, and lazy. The people tell their children that those who lead this kind of life are not respected. A person who tells the truth is always known because he keeps his word. When Katishan was a boy, they used to say to him when they
This
is
the
way nowadays with

by
to house to be fed
[It is could not make him do anything, You are so lazy that you will be left in some village alone. said that Raven comes along and helps one abandoned in a village.] This is why the Tlingit tried hard to earn their living and make things comfortable for themselves." (From the writer s informant.) Such a person will go from So it is always said, A lazy man will be known wherever he goes. wood for his food, place to place living on others and perhaps bringing in a few pails of water or some but however high-caste he is, he will be looked down upon. Therefore the little ones were taught to stay in their native place and make their living there, instead of wandering from town to town. To this day the high-caste Indians do so and visit in other towns only for a short time. Then people say Look at so-and-so. He stays in his own village. (From the writer s informant.) out. c it is said that although a wicked man may appear very nice he will soon be found
b"
"
"Nowadays
Some little
act will betray
him."
(From the
writer s informant.)
118
[BULL. 39
While they were engaged in the last dance the opposite company Ravens danced very hard and showed fight by crossing the line which is always set between. For this reason Raven would not go to the next feast, to be confronted by these people. They sent after him many times, and when they finally became tired of sending, began the feast without him. Then he told his slave to go over and see if they were already eating, and on his return he said, "They are
of
They are eating a great quantity of food." Raven to his slaves. So they went along with him, one on each side. When he came there he saw that they
having a grand time.
"Take
me
there,"
said
were having a grand time distributing boxes of food to all the head chiefs, and he said to a slave, "Ask them where this chief shall He did so, but they went on with their feast without paying the Then Raven made his slave ask again, slightest attention to him. "Where shall this chief sit? Where shall this chief sit?" and again no attention, although he shouted so that all in the house they paid could hear him. When the people left he was still standing around, so his slaves said to him, "Why were you so particular? We could have had a great deal to eat." After all were gone Raven ate the
sit."
leavings.
makes people send

for this
So nowadays, when a person wants more than anyone else and for him again and again, they go on with the
opposite party think that the host cares more one person than for all the rest of them and leave his house. That is why they paid no attention to Raven when he did come. One reason why Raven stayed away was that he thought he would make them come after him several times because he had promised to give a feast in return. Nowadays a person who is going to give a feast acts in the same way, and people know by it what he intends. The following winter Raven gave his feast. This was at Alsek river, and you can still see his house there with the boxes inside [a rock hollowed out like a cave with other rocks inside of it]. When they came in sight of that the Indians would pray to it. As soon as his guests came, Raven went down to meet them with his bow and arrows. That is why people now go down with their He had so much respect for his guests that he had all of his guns. relations act as servants, washing their hands and on them waiting while they ate. Therefore the natives now act just so when they invite people from other towns. Raven taught that all who came after should do just as he had done. He also prepared chewing tobacco
feast, lest those of the
for his guests.
Then he began building

of four uprights
his house, and,
when
the frame, consisting
friends
danced
cross-pieces, was completed, he and his the first dance. In this dance people sing funeral
and two
songs.
Eight songs, or one song with eight verses, are used at this
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119
know
time, following a certain regular sequence and, if one that does not the song starts it and begins with the wrong verse, it is looked
on as a disgrace to his people. The guests danced, wearing their masks, hats, emblem coats, and other festal paraphernalia. After that he distributed his property, the people that had invited him
before and the leading chiefs obtaining most of it. a After this Raven returned to the place where he was born and
found the box which had held the sun, moon, and stars, and which contained his mother, still hanging up in the house of Nas-cA klThen he went out with his bow and arrows and shot a whale yel. It floated ashore on the beach and every day he saw all (ya l). of sea birds sitting upon it, but he did not like the looks of any kinds of them. Finally, however, he shot a bird called cax and a large bird which was very pretty and had a bill that looked like copper. Then he went to Nas-cA ki-yeTs house, took down the box which contained his mother, 6 and liberated the flickers (kun) which she always kept under her arms. When Nas-cA ki-yel saw that, he
now
said,
A11 those pretty things of
mine are
gone."
They knew that

and Nas"Yes."
Raven had done this, so they called him CA ki-yel asked him if it was indeed he.
into the house,
He
said,
Then
Nas-cA ki-yel said, "Go and fell that tree standing over there," for he wanted the tree to kill him. But when the tree fell upon Raven it could not kill him because he was made of rock. Finding him still Nas-c A ki-y el called him in the following day and said, "Go alive, and clean out that canoe." It was a canoe just being made, and when Raven got into it to clean it out it closed upon him. Then he he simply extended his elbows and broke the canoe after which smashed it up for firewood. All this Nas-cA ki-yel saw, and again
sent for him.
kettle
He came
in,
made
into
a
it.
like a box, filled it with water, Then they told him to get in, and
and they put into the fire a large copper and put heated stones
they covered
it
over in
more than he had given. "So nowadays a man that has invited people previously is paid first, receiving he thinks that he has received more than he ought he gives another feast. When we now look back at this it looks as though these people were fighting to see which family was highest. he himself remains in the "When a man has invited people and they are coming in toward the town house. Then some of his relations come and pound on the door and say to him, Why are you staying So the host comes out with his in the house? You are acting like a coward. Your enemies are coming. Where are those enemies you were telling me about? and his or and
If
bow
Those are not my enemies. That is a crowd of women in that There they are out there in that canoe. He calls them women when his people had invited them canoe. Years ago my relations invited them. are to say twice without a return invitation. The people that are going to give the feast study what they canoe approached shore before they have it, and they never let outsiders know what it is. As the visitors Then one would look and reply, That is a GonaqAde t. they might say, What is that I see out there? a feast and invite them in return. * They call it a GonaqAde t because they know that that party will give when such a song is^started They also have songs ready to sing at the very beginning of the feast, and, (From the writer s informant.) it shows that the feast will be a big one." b Some people call this woman Nas-CA ki-yel s wife and some his daughter, but I have always heard
7
"
arrows,
nowadays
gun,
says,
that she was his
daughter."
(From the
see a
writer
t
informant.)
*To
GonaqAde
brought wealth to the beholder.
120
order to
kill

him.
[BULL. 39
Raven, however, again changed himself into a
rock, and,
inside, out.
when they thought he was cooked to pieces and looked they saw that he was still there. Then they told him to come
Nas-cA ki-ye} was very angry and said, "Let rain pour down over the world, and let people die of starvation." Then it became so wet and stormy that people could not get food and began to starve. Their canoes were also broken up, their houses fell in on them, and they suffered terribly. Now Nas-cA ki-yel: asked for his jointed dance hat and when he put it on, water began pouring out of the very top of it. It is from Nas-cA ki-yel: that the Indians obtained this kind of hat. When the water rose so as to cover the house floor, Raven and his mother got upon the lowest retaining This house we are talking of, although it looked like a timber. house to them, was really part of the world. It had eight rows of retaining timbers, and, as the water came up, Raven and his mother climbed to a higher one. At the same time the people of the world were climbing up into the hills. When the waters reached the fourth When the retaining timber they were half way up the mountains. house was nearly full of water, Raven had his mother get into the skin of the cax he had killed, while he got into the skin of the white bird with copper-colored bill, and to this very day Tlingit do not eat the cax because it was Raven s mother. The cax, which is a great diver, now stayed on the surface of the water, but Raven him self flew to the very highest cloud in the skv and hung there by his
all
bill.
Now
After Raven had hung to this cloud for days and days, nobody knows how long, he pulled his bill out and prayed to fall upon a He piece of kelp, for he thought that the water had gone down.
did so, and, flying off, found the waters just half way down the mountains. Then he traveled along again and came to a shark which had a long stick it had been swimming around with. He took this, stuck it straight down into the sea and used it as a ladder on which to descend under the ocean. Arrived at the bottom, he gathered up some sea urchins and started along with them. By and by Raven came to a place where an old woman lived and
said to her,
"How
cold I
am
paid no attention to him, he

a
it
after eating those sea urchins. As she it over and over for a long time. repeated
7
A short version of this part of the story was related to me by my Sitka interpreter who had obtained his wife. According to this, a man had a wife of whom he was very jealous. People wanted to get to her and marry her, but he guarded her very closely. Finally a man reached her and pulled aside
from
her arms, letting free all of the land animals and sea creatures she had been keeping there. That was why her husband was so jealous about her. Afterward the husband raised a flood, but one man heard of it and made a big canoe to which others attached theirs, and all went up together. He also took two animals of each species into his canoe. This last is evidently a Christian addition. By some the jealous husband is said to have been Loon.
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121
At
last she said, "What low tide is this Raven He talking about?" did not answer, and presently she said again, "What low tide are you After she had asked him this question talking about?" times
Raven became very angry and said, shells into your body if you don t keep
many
"I
will stick these sea-urchin

quiet."
At
last
he did
so,
and she began singing, "Don t, Raven, the .tide will go down if you don t stop." At the same time Raven kept asking Eagle, whom he had set to watch the tide, "How far down is the tide now?" "The tide is down as far as half a man." By and by he asked again, How
"
far
down
is
the
tide?"
"The
tide
is
very
low,"
the old
the
is
woman would start her song again. world," said Raven to Eagle. By and by
said Eagle.
it
Then
around
tide
"Let
get dry
all
Eagle said,
"The
You can see hardly any water." "Let it get very, very low now. still drier," said RaAên. Finally everything became dry, and this was the lowest tide that there ever was. All kinds of salmon, whales,
and other sea creatures lay round on the sand flats where the people that were saved could get them. They had enough from that ebb tide to supply them for a long, long time. When the tide began to rise again all the people watched it, fearing that there would be another flood, and they carried their food a long distance back, pray
seals,
ing for
it
to stop.
Quite a while before this flood took place the shamans had predicted it, and those who worked from that time on collecting food were saved
while the others were destroyed. After the flood Raven stayed in a town of considerable size. A man there, named CAq! u k! u collected all kinds of big sea animals, as whales and seals, at the time of this great ebb and made a great quantity of grease out of them, while Raven collected only
,
small fishes like cod and red cod and obtained but a few stomachs
of
oil.
full
but his companion worked hard so as to large quantity on hand. By and by Raven said to CAq! u k! u "My uncle, I had a bad dream last night. I dreamt that there was war here and that we were all killed. You must be on the watch." After that Raven said to the They did so and birds, "You must make a lot of noise now." u u CAq! k! thinking warriors were coming to kill him, ran out of the house. At once Raven began carrying off the boxes of grease to a cer tain place in the woods. Just as he was at work on the last of these the people of the house came back, pushed him into it, and tied him up, but he made a hole with his bill and escaped. Then he went to the place where he had hidden the boxes and stayed there for a year, until he had eaten everything up. Next Raven returned to Nass river and found that the people there had not changed their ways. They were dancing and feasting and invited him to join them.
eat this
He would
up have a
as fast as he
made
it,
122
[BULL. 39
By and by he came to where war was going on between two different

them, "Make carved fighting hats, greaves, and your bodies." The name of one village was Gitli kc and the warring families were the GlnAxda yikc (or GitglThe people of Git !i kc were getting the worst c Alk) and the GitAndu of it. There were only three of them left the chief, his sister, and his sister s daughter. So the chief began sending to all the villages for an aged man who was very smart and knew the old stories. When ever he brought in an old man, however, the latter would talk of what good food he had been eating and what a high family he belonged to, or tell what a wild life he had led when he was young, all which had no interest for the chief. He thought if he could find an old man that would tell him just the old story he wanted, he would pay him well. Finally he found that among his enemies was Old-man-whoforesees-all-troubles-in-the-world, the one spoken of at the beginning of this story, and he sent for him without letting the rest of his enemies know about it. After a while he heard this old man coming along, talking very loud, like a brave person, and he thought, "This is the old man from whom I am going to hear the story." Then the old man said, "Chief, if you are pleased with the story I am about to tell you, let me know how long I shall stay in your house, and, if you are not pleased, let me go at once." After that he told him all about the brave people
parties,
and he said
to
war coats
to protect
that had lived in times gone by, and said, "Always speak very highly your enemies. If you speak slightingly of them they will get above you. If you speak to them in a nice manner, you will be able to
of
stand alone. If you speak to your enemies kindly, they will say, Let us give ourselves up to him." Then the chief said to the old "You shall stay with me a long time," so he stayed there, and man, next day they waited on him, giving him water to wash his hands and face and food to eat. After that the old man sent for a piece of Alaska maple (q!atq!e ) and made a war hat out of it carved to resemble a wolf. Then he So they said, "Isn t there a wolf skin around here somewhere?" killed a wolf, skinned it entire along with the claws and teeth and put He sent for another piece the dancing hat inside to fill out the head. He of hard wood from a tree called sAks and made an arrow out of it. burned black lines around the shaft of this arrow like those on gambling
:
sticks.
Then he
said to the chief,

sister s
"Your
sister shall sing the
war
daughter shall beat the drum. Put song the wolf on while the song is being sung and go down toward that beach just below the house. Jump over that rock four times." There was a big rock upon the beach just below the house. As he gave these directions the old man made his voice sound as though he were making war. He began to excite the chief. "My nephews," he confor you,
and your
TLINGIT
tinned,
"are
MYTHS AND TEXTS
123
how you
When
out in the canoe farthest from the beach. Be careful use your arrow. Do not point it toward that canoe." the old man was about to leave him he handed him the arrow
and a bow and said, "Put on your war clothes about midnight. Then stand in front of your house and pretend that you are going to shoot. Stand with the arrow pointed toward your enemies village and say to the arrow just before you let it go, I am shooting you to kill the chief of my enemies. Then let the arrow go." After that the old man left, saying that that was all he intended to tell him.
chief did everything just as he had been directed. At mid he put on his war clothes and said to his sister, "You start the night the war song, and let my niece go to the drum." Then he took the the old man had told him and shot the arrow position saying, "Lodge in the heart of my enemies chief." He shot, and in the morning the
The
people of that village saw that the chief was dead. They thought that he had died of heart disease, but, when they examined his body,
they found the small arrow sticking into his heart. Then they cut out and began asking one another, "Where has this arrow come from? What tribe does it belong to?" So they sent for the old man who had made it and, as he was examining it, he said, wonder to what place this belongs." Just then it flew out of his hand, and he So all ran outside, said, "Run out and see what it is going to say." and the arrow flew up and down in the sky saying "Nu xgayu." This is the Tsimshian name of an animal, but the old man made it
this
"I
indicate
by that the village from which it came. After that it went across to their enemies town. Now, when they saw this, they got
"I
and went over to fight. As soon as the canoes had am not afraid to be killed gotten around his house the chief said, by you, because I know that you are all from a high family." Then
into their canoes
he again had his sister sing the war song and his niece beat the drum, and he acted as the old man had directed him. Just before he came out he threw out ashes which looked like smoke and concealed his movements. In the midst of this he came out and shot the arrow toward their canoes, which passed through every man in four of them. Then it came back to him, and he shot it through four more canoe loads. Those who were left went home. The day after this still more came to fight him with like result, but the next time he made a mistake, shot toward the canoe which con Then the tained the old man s relations, and killed all of them. it at the chief for whom he arrow flew back to the old man, who sent had made it, and killed him. Now the chief s sister put on her brother s war clothes, while her daughter sang the song and drummed. With the arrow which had traveled back to her, she began killing off her enemies just as her brother had done. So the people made fun of the old man, saying,
124
"I

chief."
"I
[BULL. 39
thought you said you had killed that
did
kill
him."
"Well! if
you
killed the chief,
who
is it
Still he kept assuring them that he had started over once more. But, this time, when the woman had shot and was running back into the house, they saw by the apron she wore
killing our friends?" killed the chief. Then they
that
is
was a woman, and the canoes started shoreward, the people It is a woman." When all had landed, exclaiming, It is a woman. and she saw that they were coming after her, she and her daughter escaped out of the rear of the house and ran up into the woods. From the top of the mountain there she glanced back and said to
that
it
at your uncle s house. It is burning." They and smoke coming from it. Then they felt very sad and composed songs which the Indians sing to this very day. They cried so hard that they fell asleep. After that they went farther into the forest crying, and the mother said as she wept, I wonder whom I can get to marry my daughter so that he can help me." By and by Mink came to the woman and said, What is the matter with me? Will not I do for your daughter?" "What do you do I have a smell that kills everything." for a living?" she asked him. Then the woman went straight on without paying the least attention to him. Next Marten came along. To this woman they appeared And Marten said, What is the matter with me?" as human beings. What can you do for a living?" He said he was a very fast runner and could get anything he wanted, but she rejected him. Then she went on again singing as before, Who will marry my daughter in order to help me?" Next came Mountain-goat. "What is the matter with me?" "What do you do for a living?" can kill with my horns. I live far up among the bluffs where noth anything He did not please her, and she went on past. ing can harm me." Then Wolf came, saying, "What is the matter with me? Can not I "What do you do for a living?" am a get your daughter?" I can kill anything I want. fast runner. I have plenty to He did not suit her, and she passed by him, but he was so deter mined that he met her again with a mountain goat in his mouth. She went right by, however, and came to a lake where she repeated the same words. At that place she met a very fine-looking young man, Frog. "What do you do for a living?" she asked, and he did not tell her what he did but said, "Although I am small very few
"Look
her daughter, could see the
fire
"I
"I
eat."
people like me. Even the big animals are scared of me." After him What do you Grizzly Bear asked, What is the matter with me?; do for a living?" "Don t you see how large I am? I am a very powerful fellow." He showed her his strength and what teeth he had, and said that he was very quick and active, but she refused to Then she met the Wild Canary (s!as!). have him, and went on. I am a fine singer." She What do you do for a living ? she said.
"
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125
went on and met another bird, called Tslinige ni, and asked, "What do you do for a living?" Don t you see that I am a very handsome All the women want to marry me." fellow. Then she went along and met Fox, who said, What is the matter with me?" What do you do for a living?" she asked. She noticed that he was dressed can run and get any very warmly in very beautiful clothing. I want," he said. have plenty to He did not suit thing and she went right by. After a while there came Lynx her, am a traveler and (gak), who replied to her question by saying, all kinds of birds to Next she met Wolverine (Nusk) get which answered, I am a good hunter and I kill all kinds of animals." After that she went along sadly, repeating as usual, Who will marry my daughter so that he can help me?" Then she saw a man who shone all over, standing on top of a mountain. She came very close to him, and he said, What is the matter with me?" What do you move about as quick as thought. Wherever do for a living?" I want to go, there I am at once. My father is the sun." She said, So he spoke to the sun. It was a cloudy day, "Let us see him then." but, when he spoke to it, the sun appeared and it became very warm. she said, "you can have my daughter for your wife." right," After that the man took a limb from a tree and said to his motherHe put her inside and shoved the in-law, "You shall be this limb." limb back. Then he said to her, The world will call you Womani
"I "I
eat."
"I
eat."
"I
"All
of-the-f orest (As-gutu yik-ca). You will mock everybody that shouts or whistles. When they hear you they will know what it So she became the echo. After this a spherical cloud came down and rolled up with them. As the cloud was going up, the man said to his wife, Don t look at it. Keep your face hidden." When he told her to open her eyes again she saw that she was in a beautiful place with flowers all about. It was his house. It was a grassy country and there were all kinds of
is."
about the place. There this woman had eight children, seven boys and a girl. She was very much afraid of everything, and that is why women are so Then they built for these children a small house with a to-day. painted front, put up forty boxes of every kind of fruit and berry, also dried salmon, grease, and other kinds of food, and stored the house with them. They had bracelets and a marten-skin robe made You are going to be for the girl, and her grandfather said to her, will always examine your very quarrelsome. While quarreling you
fruits
bracelets."
boys and them a painted

time.
their grandfather prepared war clothes for the He also gave said, "You are now going down to fight." and said, Keep this with you all the wooden wedge
Then
are fighting and see that your enemies are too this wedge into the strong for you, and you are getting beaten, put
When you
126
fire.
[BULL. 39
While putting it into the fire, say this: Grandfather, our Then they were all placed, together with enemies are beating us? their house and its contents, in the spherical cloud and set down on the site of Gitli kc. As soon as it landed, the little house grew to be a big house with painted front, and the boxes of berries, salmon, and other provisions were all big painted boxes. Everything had been made small so as to come down without being seen. Then the children of the sun were all very happy, and made so much noise that their enemies, who were out on the river fishing for eulachon, heard them and said, "Those are the bones of the Gitli kc
"
people that are making so much racket." As soon, however, as they found that their enemies village was repeopled they started off in their canoes to make war upon them. They were so numerous that the children of the sun found they were going to be beaten and put Then the sun came out fiercely, and many their wedge into the fire. of the enemy became so hot that they jumped into the ocean. The ocean was so hot that they died there, while those upon land, becom ing too blinded to fight, were also killed."
Therefore nowadays people do the same thing. When they fight and a good man of high caste is killed, his friends do not come to their opponents as though they were angry. They use good words to them, and thereby induce a man of equally high rank on the other side to come out and be killed by them. If they went there talking meanly they would not get him to come out. The woman who was saved remembered how her brother and all of her relations had been killed. Therefore she took good care in selecting a husband for her daughter, because she felt if she did so she would get all of her relatives back. That is why the Indians of good family took such good care of a
daughter in old times.
They knew that
if
she married well she
would be a help
to the family.
When the inhabitants of that town became very numerous the daughter of the chief there used to go out berrying. One day, while she was out after berries, she stepped into the manure of a grizzly bear and said, "That nasty thing is right in the way." Then the grizzly bear came to her in the form of a fine-looking man, and she went off with him but they thought that a grizzly bear had killed
Now the grizzly-bear people watched her very closely, and, whenever she went out of the den, they covered up her tracks. This girl had dentalium shells around her neck, and the bears were very
her.
much
surprised to find one of these lying in her tracks every time they covered them over. Early in the morning the male bears went out after salmon, while their wives gathered firewood. They always
a Of. story 96,
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127
for this, but the girl got nothing but dry wood, continually went out. She could never start a fire with it. One day, however, an old woman called to her and said, "You are with a different sort of people. You are brought away from
selected
wet wood
and her
fire
your own people, I got here because the same thing happened to me. Use wet wood like the rest of the women. Leave that dry wood alone." Then she used wet wood and had good fires. When this girl had lost almost all the dentalia from her clothing
she thought,
"What is
going to become of
me?"
But
the old
woman
said to her, "Do you want to save yourself? Do you want to go back to your father and mother? This is not a good place where you are. Now," she said, "go and get a piece of devil s club, a thorn
from a wild rose bush, some sand, and a small rock. When you see these bear people coming after you, throw that devil s club back of you first. Next throw the thorn, then the mud, then the sand, then
the
rock."
So the woman collected these things and started off on the run, and after a while she saw the bears coming behind her. When they had gotten quite close to her she threw back the devil s club and there came to be so many devil s clubs in that spot that the bears could not get through easily. While they were in the midst of these she got a long distance off. The next time they got close she threw back the thorn, and rose bushes covered the country they had to traverse, retarding the bears again and enabling her to obtain another long lead. Next she threw back the mud, and the place became so
that they had to wade through it slowly. After that she threw the sand which became a sand bank, and the bears slid back from it in attempting to cross. Finally she threw back the rock, and there was a high cliff which it took the "bears a long time to surmount. Before the bears had overcome this obstacle the girl came out on a beach and saw a man in front of her in a canoe fishing for halibut. She said to him, "Come ashore and save me," but he paid no atten After she had entreated him for some time he said, tion to her. "Will you be my wife if I come to save you?" "Let me get into your canoe, and let us go out. Then I will talk to you about that." she said, Finally, when she saw that the bears were very close to her, be my wife, "Will Come and save me." "Have you pity on me. I will be your wife." if I come and save you?" Upon that "Yes, her into his canoe and went out again. he came in very quickly, took He was fishing with a float on the end of his line, and, when he came back to it, he began pulling his line up. Then the bears rushed down to the beach and shouted, "Bring us our wife. That is our If you don t bring her to us we will wife you have in your canoe. first he paid no attention, but after a while he said, At kill you."
muddy
128
[BULL. 30
"Well! if you think you can kill me, swim out here." Immediately they plunged into the water and when she saw them coming the girl was frightened, but the man said, Don t be frightened. My father a When the bears was of the GinAxcAmg6 got close to the canoe, he put his club into the sea and it killed them all. Then they went
"
tk."
to his
home.
after this,
The morning
fishing,
when her husband was about

"I
to go out
he said to the woman,
have a wife living on the other side
of the house. She is a very bad woman. Don t look at her while she is eating." After her husband got home from fishing he waited on his new wife and was very kind to her, and, when they were
through eating, they went up to the top of the house to sit. Then am your wife now. Anything you know or whatever you have seen you must tell me all about." So her hus band said, "This wife of mine is a very large clam. She is very high. Nobody looks at her. You see that there is always water in the place where she is sitting. Anyone that looks at her falls into this water and drifts away." This man lived under ground, but the girl thought she was in a house because she was as if out of her head. Her husband caught halibut all of the time to give to his monster wife, and the girl thought to herself, "How does that thing he feeds so much eat?" One time, therefore, as soon as the clam began eat she lay down, made a hole in her blanket and looked through it ing, at the big clam eating. She saw that it was a real clam. When the clam saw that she was looking, it shot out so much water that the house was filled, and the girl was carried underneath the clam by the current. When her husband got home, however, and found u the girl gone, he said to the clam, Where is that girl?" He became with the clam and killed it by breaking its shell. Then very angry he found the girl s dead body in the water under the clam, took it Therefore out, put eagle feathers upon it, and restored it to life. feathers are used a great deal at dances and in mak nowadays eagle
she said to him,
"I
ing peace.
By and by
the
man
said to his wife,
"Do
father lives a short distance from here?
you know that your Do you want to go to see
your father and

&"
mother?"
She was very glad to hear that, and
Said to be the Tsimshian word for GonaqAde t. Eagle feathers are often referred to nowadays in speeches. Thus people will say to one who is mourning, You have been cold. Therefore I bring you these feathers that have been handed down from generation to generation. When peace is about to be made one man is selected called the deer (Q5waka n) because the deer is a very gentle animal. When a man is so taken he is supposed to be like the deer, and he has to be very careful what he says. Eagle feathers are put upon his head because they are highly valued. The songs he starts while dancing are those sung when the people were pre sided from some danger, or at the time of the flood. He does not sing anything composed in time of war. They also called the deer the sun deer (gAga n qSwaka n), because the sun is very pleasant to see and never does anybody any harm. Some called him fort deer Nu qSwaka n), because people are safe in a fort. For this office a high-caste person was always selected." (From the writer s
informant.)
Cf
.
Twenty-sixth Annual Report of the Bureau of American Ethnology, p. 451.
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129
they started off at once, after loading the canoe down with food, for this being was rich and had all kinds of His canoe was a things. brown bear, which traveled of itself but had to be fed at short inter vals^ Just before they reached her father s town, they landed, carried their canoe up and placed all of the food under a tree
large
where
it
would keep dry.
Then
the
man
stayed with
it
and told
go over to her father s house. Her father and mother had thought that she was dead, so they were very happy to see her. She said to her father, There is a lot of food close by here. I have brought it to you." At that time she looked very filthy to them
his wife to
"
and her clothing ragged, though to herself she appeared beautiful. So her father was very much ashamed of her and gave her some good She also smelt to them very strongly of the beach. Then clothing. they went over and brought in all the food, but her husband did not come with them. 6
At that time the woman was pregnant, and presently she gave He was very smart like his father, though they did not let him know who his father was. When he grew larger, he was
birth to a boy.
a fine shot with bow and arrows, bringing in all sorts of small ani mals, and the other boys were jealous of him. One time, when he was out in a canoe with other boys, hunting, he began shooting at a cormorant (yuq), which kept going farther and farther out. All of a sudden it became foggy and they could not see their way, so they fastened their canoe to the end of a drifting log
which was sticking out of the water, and waited. Then some one to them and said to the boy, I am after you. Your father wants you." -At once the boy lost consciousness, and, when he came to, found himself in a very fine house on the mainland. The chief living there said, "Do you know that you are my son?" He also gave him a name, CAmgige tk, and he thought a great deal of him, but the boy thought it strange that he never inquired for his mother. Then he gave his son abalone shells and sharks teeth (cAxdA q) as presents. He also made him a club and said to him, Whenever you are among wild animals and find there are too many, put this club down and it will fight for you. When you see seals or sea lions sitting on the rocks, put it down and it will kill
came
"
have always wondered what this part of the story means but was never told. It must have been we were going to have steamboats. Every now and then at the present time something hap pens like things in the stories. The poor people always had luck in those days, and I have always wondered what it meant. Years ago, too, we used to hear the old people say, There will be no slaves. And sure Those that have been slaves are going to feel themselves above the real high-caste Indians. enough nowadays the people that have come from slaves are very proud, while the race of nobies is dying out They are protected by law and know that nothing harmful can be said to them. We heard
a
"
because
of this years ago.

b "Some
not see it,
(From the writer s informant.) life that they can people are like this nowadays. They are very poor but are so used to the and so used to filth that they do not notice (From the writer s informant.)
"
it."
49438
Bull.
3909
130
them."
(BULL. 39
After this it seemed to the boy as if a door were opened for and he saw the canoe he had left with the boys in it. They him, Where have you been?" But he said, "What happened to you? see me sitting on the very top of this "Did not you only answered, lie was so smart that they believed him. Then they reached log?" home safe and the grandparents were very glad to see him, but only his mother knew what had happened. Like his father, the boy was a great hunter and fisherman. Before he came the people of that town had been starving, but now, especially since he had obtained His grandfather s house was the club, they had plenty to eat. full of halibut, seal, and sea-lion meat. always Then his grandmother said to him, "Grandson, do not go over None of the village people go there, and those in that direction. who have done so never returned." This, however, only made the boy anxious to see what was the trouble, so he went there and, kill ing some seals and halibut, put them into the water to entice the
creature up.
Finally he
saw a gigantic crab
(s!a-u)
coming up
in the
sea, so he put his club into the ocean, and it broke the crab s shell and killed it. Then he and his slave pulled the big crab ashore, and he
took a load of its flesh home to his grandparents. His grandparents had worried all the time he was away, but his mother knew that her son had power over all kinds of fish, because his father is chief of the sea. Everything in the sea is under him. Another time his grandmother said to him, "There is a place over in this direction where lives a big mussel (yis!). No canoe can pass it without being chewed up." So he went to the mussel and killed that. He took all of its shell home, and the people throughout the village bought it of him for spears, arrow points, and knives. At the same time he also brought home a load of cockles, clams, and other shellfish. In the Tsimshian country the shellfish are fine, and the mussels are not poisonous as they are here. In April the Alaskans do not dare to eat shellfish, especially mussels, claiming
that they are poisonous.
It is
they are
all
poisonous here.
because he killed the big mussel that Since his time, too, boys and girls have
done whatever their fathers used to do. After that the boy married and had a son who was very unlike him. His name was Man-that-eats-the-leavings (Q!a-i t6-cuka-qa), He seemed to see the and, when he grew up, he was worthless. shellfish, however, and understood the shellfish language.
At the same time the daughter of the chief in a certain village not away went out of doors and slipped on slime which had dropped from a devilfish hung up in front. She said, "Oh! the dirty thing." About the middle of the following night a fine-looking young man
far
s WANTON]
TLINGIT
MYTHS AND TEXTS

;
131
to her, and she disappeared with him and the people wondered where she had gone. This young man was the devilfish, whom she married, and she had several children by him. Meanwhile, as she was their only child, her parents were mourning for her continually. After some time had passed, her parents saw two small devilfishes on the steps of the chief s house early in the morning, and the people said to the chief, "What devilfishes are these here on the steps?" He said, Throw them down on the beach." They did so, but the little devilfishes came right back. They threw them down again, but the chief said, they come up the third time, leave them alone. Let them do what they will, but watch them closely." Then they came right into the chief s house, and one climbed into the chief s lap
"
came
"If
have gone
while the other got into that of his wife. He said, "My daughter must To see what they would to live among the devilfishes."
do, he said, "My grandchildren, their tentacles around his neck
is this you?" Upon which they put and began moving about. Then he gave them some food on long platters, and they acted as though they were eating from these. Afterward he said, "Take those platters and follow them along to see where they go. They did so and saw them disappear under a large rock just in front of the town. So the people came back and said to the chief, "They went under that large rock down there. Your daughter must be under there also." When the people got up next morning they saw on the steps the platters they had taken down, wiped very clean. Now the chief felt very badly, for he knew what had happened to his daughter, so he said to the people in his house, "Go down and invite my daughter, and say, Your father wants you to come to So they went down and said, "Your father has sent us dinner. to invite you, your children, and your husband to come to dinner at said the woman from under the "We are coming," his house." She knew the voices back. We will be there soon." beach, go When these came back to the chief, of all of her husband s servants. he said, "Did you ask her? Did you go there?" "Yes, we were "We told her just what you "What did you say to her?" there." wanted us to say to her. She said that her husband, her children, and herself would be here soon. So the people watched for her, and by and by she came up along with her devilfish husband and with the two little devilfishes right behind her. Her marten-skin robe was rotten, all sorts of sea weeds were in her hair, and she looked badly, although she had formerly been very pretty. Her father and mother were very sorry. Then they set out food for them and afterward took the trays down to the place where the little ones had gone under the rock.
"
"
"so
"
Now
the chief invited
all
of the people into his house,
gave them
tobacco to chew, and told them
how badly he
felt.
After they had
132
[BULL. 39
well have
talked the matter over for a while they said to him, "You might as all the devilfishes killed. When those small ones are grown
will
up you do not know what they
do to your
house."
So they
invited the devilfishes again, killed the big one, threw the little ones down on the beach, and kept the girl. By and by, however, the
going to be a terrible war. All of t allow any of the people of your town to sleep at night. Let them watch." So, when night came on, they could see large and small devilfishes coming in through every little crack until the house got quite full of them, and some people were suffocated by having the devilfishes cover their mouths. The devilfish that they had killed was chief among them. Just then Man-that-eats-the-leavings came to that town, and they told him what a hard time they were having every night with the devilfish, so he stayed with them until evening. When they came in this time he seemed to have control over them, and they ceased bothering the people. The large devilfishes are called dAgasa/. The small ones, which they threw down on the beach, are those that the Alaskan Indians see, but these do not injure anyone now because
girl said to
her father,
"
There
is
the devilfish are assembling.
Don
their grandfather
was a human being.
and put
looking
Afterward they bathed the fine clothing on her.
girl to
take
face
all
Her
was very
the devilfish off of her, pretty, so that all
the neighboring chiefs wanted to marry her. In olden times a good woman was considered high-caste, for they knew she would
marry well, and a good looking woman among the high-caste people was considered very high. Among those who wanted to marry this girl was Man-that-eats-theHe lived in a brush house at a place where garbage was leavings. thrown out. He was a fine shot, however, and one day he went to a lake behind the town where a loon was swimming about and shot it. When the arrow struck it gave forth a sound like a bell and swam right up to the shore. Then he went down to it and found,
instead of a loon, a canoe made out of copper. This was, in fact, It had the grizzly-bear canoe that had belonged to his grandfather. long since been forgotten. Next he found a piece of a painted house
front (q!en) and shook it, upon which a grand house stood there with four horizontal house timbers, and he lined the inside of this house
with copper-plates made out of the copper canoe. Then he married the chief s daughter without her father s consent and took her to his
house.
By and by
her through
the chief s daughter was missed, and they hunted for all of the houses, but they did not look into the old brush
house, for they thought she would never go there.
They thought
RWANTOX]
TLINGIT
MYTHS AND TEXTS
133
that she might have gone back to the rocks again, and they dug up all of the large rocks to look underneath them. Finally, however,
they saw her going into the brush house and told her parents, and her parents felt very badly on her account. All got out spears to kill her husband, but her mother said, am going there to see her So she went down in great anger, but found the door already first.
"I
"
when she went in, each side of the house shone so that she could hardly keep her eyes open. She saw that brightly the house was full of very nice things, so she said to her daughter, Daughter, are you married?" "Yes, mother, I am married."
open
for her, and,
"
to take her home and have her husband but instead she put the fire out and sat in the ashes, as was killed, customary in the case of a woman whose daughter married without
Her mother had intended
It meant that she wanted property. And before she had sat there very long, her new son-in-law handed out eight bright copper plates and sent her home, and she told her husband all that Then they laid their spears aside, and the following she had seen. saw a beautifully painted house standing where the morning they brush house had been. Now the chief invited his daughter and her husband to a feast. The servants that were sent with the invitation
her consent.
they got there, they said to the girl, We are sent after you by your father; he wants you to come to a feast, you and your husband." They did so, and, after food had been served, he gave his son-in-law eight slaves, one for every copper plate And to this day, when a girl runs off with his wife had received. some one, and her people find he is all right, they do all they can
were finely dressed.
When
"
for her. a
and by this chief s daughter had a little boy who proved to be very smart and became a great hunter. He used to hunt far up on One time he the mountains for mountain goats and other animals. lost consciousness, and, when he fell from the top of a mountain and came to, he saw many men standing about him in a circle. They had cedar-bark rings around their heads and necks. Then they said to him, "What kind of spirit do you want, the Raven Spirit or the Wolf and he said "The Wolf Spirit." So they held white rocks Spirit?" over his head, and he became unconscious. That is how he got the Then he ran around screaming, naked except for an apron, spirit. while all of the Cliff Spirits and all of the Forest Spirits sang and
By
pounded on
ears.
sticks for him.

is
They
also tied
,
up
his hair like a wolf s
the origin of the LuqAna or secret societies, and the one this man first started is said to have been the Dog-eaters society. He sang a song, too, only employed nowadays by a high-caste person
This
For another version
of this part, see story 89.
134
[BULL. 39
when he
"I
am
else
this
is inititated. It is called Cma xlk!, and goes this way, above the world. I walk in high places. There is nobody after me. I am alone." Those who became luq Ana s after were not like him, because he said, am alone. There is
"I
nobody
after
me."
They
of
only imitate him.
There are
many kinds
luqAna
s.
Some
are dog-eaters
and some
pretend to eat the arms of people. It is previously arranged between the luqAna and his father what he is to do and he is to injure,
whom
come out, the father has to pay a great deal The luq Ana s are always found at feasts, and high-caste people stand around them. The people who learned from this boy first are those in the direction of Victoria, and there
and, after the spirit has of money for damages.
they think that a person who has performed many times is very high. only very lately that we Alaskans have had luqAna s. LuqAna is a Tsimshian word meaning yek. a When they perform up here, the southern Tlingit dance Tsimshian dances and the northern Tlingit
It is
Athapascan dances. After this youth had come back to his people from the woods and had shown them all about the luqAna he went to the Queen Char lotte islands and came to the greatest chief there. Then the people at that place said to him, is terrible the way things have been going on. We have wizards (nuks!a ti),-who kill men in a sly way. There is one very high-caste person here who has taught himself to be
,
"It
And they told him this man s story. He and his friend were very dissolute young men who wanted very much to be wizards, and the former begged his slave to tell him
a wizard.
what
to do.
"If
you want
is."
to
become one very
much,"
said he,
"go
among the driftwood left by the tide. Then you will see what it They did this, and a very nice looking woman came to them and taught them witchcraft. This was the mouse (k hits n) They thought that it was a fine thing. After a while the woman again appeared to them in a dream and said, Would you like to be among the geese and brants They answered
there and sleep
!i
.
i
?"
down
one saying, will be a goose;" the other, will be a brant." At once they flew off in those forms. They thought that it was a fine thing to be wizards, and would spend all their nights going about that way, never coming in till morning. For that reason the town people began to suspect that something was wrong with them. Nowadays a person among the natives who sleeps much is said to be of no
"Yes,"
"I "I
account, for it was through sleep that witchcraft started. They also say that a wizard has no respect for anything and never speaks to his neighbors.
o Actually
it is
from, the
Kwakiutl word
Lii koala.
Katishan
calls it
Tsimshian because the Tlingit
received their secret societies through them.
SWAXTOX]
TLINGIT
MYTHS AND TEXTS

salt
135
water and fast in order Then he dreamt about them, and went to them, telling them everything he knew. The two young men replied, "Don t tell about us. If you keep it to We will let you win ten slaves yourself we will pay you ten slaves. from us in gambling." And they did so.
Finally a certain
to discover the wizards.
man began to drink He also made a
medicine.
This is the story that the hiqAna man told to his friends when he came home, and wherever he told it there began to be wizards. Therefore witchcraft came to Alaska through the sons of Aya yi a and through the Haida. They also learned from the Haida that witch When women are craft may be imparted by means of berries.
gathering these, they do not pick up the ones that are dropped accidentally, no matter how many they may be, because that is what witches do.
The shamans say

creek.
it is
this
way:
A man claims
It is witchcraft.
smaller creek flows into this.
that he sees a large It is the
lying creek.
Still
Another creek comes into it. It is the stealing creek. another creek comes into it. It is the profligates creek. All
these are in witchcraft.
to a place called Cold-town and said to the us go shooting with bow and arrows." He took boys there, down his own canoe and they started out, but presently the canoe upset and the boys were all drowned. Then he said to them, "You will stay here." They are the ikAga xe, sea birds whose voices can be
"Let
One time Raven came
heard at a long distance.
Next Raven went to Tan-hitu (the southern end Wales island) and saw a man there named QonAJgl c. 6
to him,
said.
"What
of Prince of
Raven
said
are
you doing
"I
love to
gamble."
you can not win a thing. many days you will become a great gambler. You will win every The thing you wish. But why do you want to learn gambling?" and I can not win any have been gambling steadily man said, A person won from me my wife s clothing and all of my food thing. and property. Since I have so disgraced myself, I have left my Said Raven, "Gambling is not town and have come here to
"I
a great gambler," he Said Raven, "You are a gambler but If you eat forty devil s clubs and fast
here?"
"I
am
die."
always be hard feelings between gamblers, has a red mark around it. yet I will show you how. One of the sticks You will see the smoke of naq. It will be named naq (devilfish). When you get the devilfish, you are lucky. As long as it keeps away
very good.
There
will
a gee pp. 90-91.
Said to be a Haida name.
136
[BULL. 39
57 Then he said to the man, "Make a from you, you are unlucky. house for yourself out of devil s clubs first and stay inside while you After you have fasted four days, Greatest Gambler are fasting.
(A}qa -s!a ti) will appear to you." When the man had fasted for three days, living on nothing but Then he found a devil s devil s clubs, he started to look for more.
club, as big
around as a large tree, covered with scars, and he took the bark off in eight different spots. Then he went to sleep and dreamed that a man came to him. He said, "Do you know that I am Greatest Gambler? You took the bark off from me in eight spots.
It
was
standing
there."
"When
you
leave this place, look around
will find
something. thing again, and you will find something else." want to see Next morning a real person came to him and said, sticks." So he showed them to him, and he gave your gambling them their names. He gave all of them their names at that time.
"I
Then Greatest Gambler said to him, down on the beach and you When you reach your own village do the same
Each
stick
had a certain mark.
One was named
devilfish
fish.
and the
are
others were called after other kinds of animals and
They
the same to-day among both Tsimshian and Tlingit. a The two princi pal sticks besides the devilfish are tuq (a small bright fish found in the sand along shore) and anca dji seems to feed on the tops of trees).
(a
small gregarious bird which
pared to return to his people.
him how to gamble he pre he was getting ready he looked about upon the beach and found a sea otter lying there. When he reached the first place where he had camped on coming away he camped there again and on looking around as directed found a fur seal. He took off the two skins there and dried them. It took him a whole day. When he at last entered the village everybody made fun of him, (said to beHaida words meaning Come and saying, "Aya oQonAlgl let us gamble, QonAlgl He had made a shirt out of the sea otter and a blanket out of the fur seal, so they were anxious to gamble in order to win those things. When they first heard him speak of gambling they made fun of him, thinking to beat him as before, and the same one who had before won all of his goods sat down opposite. He was
After Greatest Gambler had showed
When
"
c"
c").
the poor
a fine gambler and therefore very rich. When they started to play, man began to go through all kinds of performances, jumping
up, running about, and saying funny things to his opponent, so that the latter became confused and could not do anything. The poor man began winning his goods, and, when he got tobacco, he would treat the crowd about him with it. Finally the poor man said, That
is
enough.
am
through,"
but the rich
man
answered,
"Stay
and
alt appears from examples that no such uniformity really exists.
s WANTON]
TLINGIT
more,"
MYTHS AND TEXTS

all of his
137
goods back.
let
us gamble
thinking that he would get

said he
was through but would be willing to with .him the next day, and he left his opponent sitting there gamble The same day, however, his opponent went over feeling very badly. to him again and again asked him to gamble. "Oh! let us wait until to-morrow," he said, and he spoke kindly to him. Finally they began again. Whatever words the poor man used toward his oppo nent at this time, people use at this day. By and by he said to the I want to feed my people." chief, "Let us gamble for food next. Then the rich man was angry, sat down, and began gambling with him for food. Again his opponent won everything and said, That is enough. We have plenty of time to gamble. We will gamble some other day." So they stopped, although the chief would have persevered, and the poor man invited all of his friends in order to give them the food he had won. Next day the chief again brought over his gambling sticks, and they recommenced. Whenever the poor man saw that his luck was turning, he would jump up, run around the circle of people, who were watching him, closely, run to a little creek near by, wash his hands very clean and return to gamble. He did that over and over again while he was gambling. Sometimes he would run off and chew upon a piece of dried salmon. Then he could see the devilfish smoke much better. This time they staked slaves, and he won quite a number, after which he jumped up, saying that he had gambled No, we enough. The chief begged him to continue, but he said, have gambled long enough. I will gamble every day with you if you
l
The poor man, however,
but this is enough for to-day." Next morning they gambled again. A big crowd always followed him to the gambling place because the way he acted was new to them. He would jump up, call certain of his lucky sticks by name and say, "Now you come out." Before he began gambling he mixed his sticks well together and said, "The asqlanca dji sticks will come So they came out, flew around and around his head and set He was the only one who could tled among the other sticks again.
desire,
out."
see them.
By this time the chief opposing him had become fairly crazy. He had nothing left but his house, his sisters children, his wife, and him self. He wanted to stake his sisters children, but his opponent said that he would not gamble for people. Then the chief caught hold of him and begged him, and his own friends came to him and said, Why don t you gamble and win those friends of his? You are very do not want to gamble unless I can win some foolish not What good will those people be to me? I can not he said. thing," You will have the name do anything with them after I win them." Remember what he did to you. He did not of having won them.
to."
"I
138
[BULL. SO
have pity on you.
When
,
he
won your
wife
them
back?"
Then the poor man moved
s clothes did he give a piece of painted moose
around in front of the chief. It made him very but he dared not say anything. The chief lost his nephews, angry, his house, and his wife s clothes and offered to stake his wife, but his opponent refused until his cousin said, "Go on and get everything he has. If you do not want them you can give them back." So he won his wife also. Then he put his gambling sticks away, refusing to gamble for the chief himself, because he knew that there is always But his friends said, If he is trouble at the bottom, of gambling. foolish enough to stake himself and his wife, go on and gamble. After a while he will feel it in his face (i. e., be ashamed)." So he played once more and won his opponent also. Then he said, Since you have staked everything and I have won,
hide, called ck!ut!6
is all. Do you remember how you won every thing from me? You were very hard on me. You even won my wife s clothing, and you did not give me anything back. You left me in such a condition that I could not do a thing to help myself and
I suppose that this
my wife. You know that I have won you. You belong to me. You might be my slave, but I will not be that hard upon you. I have
Take your wife, but I don t want to claim you. yours and I don t want to claim her either." High-caste people did not become gamblers, because they always remembered this saying. They always told their children that gam bling belonged to lower people and was not work for an honest person. On account of what happened at that time a gambler will now get crazy over the game, and think, when he is using the last money in his purse, I am going to win it back. I may win it back with the last cent I have." So he keeps on and on until he goes through with everything. The whole town knows that he is going crazy over gam When a gam bling, but he thinks that he is doing the right thing. bler wins a lot of things from anyone nowadays, he remembers QonAlgi c and gives some of them back. He is not as hard on him
wife also.
won you and your

She
is
was to the poor man. from QonAlgl c also that the gambling sticks have different names and that there are different kinds of naqs and different sorts of cicts. These cicts are lucky gambling sticks, but the lucky medicine that a gambler obtains is also called cict. In order to get it he has to fast, remain away from his wife, and keep what he is doing secret. At that time he wishes for whatever he desires. This medicine also makes a person brave and is used when preparing for some important action. The name cict is said to have come from a wolf which had something stuck between its teeth. When a certain man got this out,
as the chief
It is
the wolf said,
I will
a In this
show you my cict.
I will tell
you what it
is."
paragraph are seen the
effects of
missionary teachings.
SWANTON]
TLINGIT
MYTHS AND TEXTS
139
People who cheat have gambling sticks like birds that are able to away, and they keep the names of these sticks to themselves. It is since the time of this first gambler, too, that people have had the custom of saying to a gambler, "Why don t you give a feast with the food you have won?" Gamblers claim that when the sticks move in a certain way while they are gambling, it means death in the family. If they keep the rules of their cict it will tell them what animal they are going to kill when they are out hunting.
fly
\
After the rich opponent of QonAlgl c had lost all of his property, and he went away from that town. He made a bow and arrows and wandered about in the forest like a wild animal. Coming down to the beach at a certain place, he found a fine bay and
his wife left him,
There he began to collect clams and fish He was gone all winter, but in those times the Indians did not care for foolish people, viewing them as though they were dead, so his friends did not look for him. While he lived in that place the chief heard a drum sounding from some distant place, but he did not take the trouble to see what it was. Finally he discovered that the noise was caused by a grouse and said to it, see you now. I have been wondering what it was that I heard so much." Then he said to the grouse, "You are a great I dance once in a while when I am dancer, are you not.?" "Yes, I am pretty lonely "Come along and let us have a dance. lonely." So that evening he saw all kinds of birds, which were the myself." grouse s friends, and they had a dance. They danced so much that this man forgot all that he had been grieving about and felt very happy. Therefore people always dance for one who is mourning, to make him forget it. This is where the first dance came from. Then the chief said to the grouse, "How came you to know about There is a person out on that island who knows a lot dancing?" about medicine. He knows how to make medicine for dancing and The bird "You must let me see him," said the man. fighting." want to see this great medicine-man you must answered, you This is the great person who knows all about medi fast to-morrow. cines." after the chief had fasted, he went to sleep and dreamed Now, that a man came to him, showed him a certain leaf on the marsh and Then go down toward said, "Take that leaf and put it into this sack. the beach. As soon as you get down you will see an eagle lying there. Take off its claws and feathers, and, after you have put the leaf in them, draw the cords so as to pull its talons tight around it. After that go down to where the waves are coming in, and at the place the tide has left, stoop down, pretend to pick up something and put it
built his
it.
house upon
which he dried
for himself.
"I
"
"If
140
into

your sack.
[BULL. 39
That
will
be the wave.
Then take a
feather from
the back of the head of an ayahi ya (a solitary bird that continually flies about on the beach) and put it with the rest. You will become a great dancer like that bird. Finally take this medicine to a point far out into the ocean where the wind blows continually. running
Tie
it
there to the top of a tree, where
it
will
always be blowing back
directed, and the day after began to think of composing a song. On account of the medicine this was not hard for him. He also felt that he could dance, and began dancing
and forth." The man did as he had been
While doing so he was very light upon his feet. He knowing exactly what he was doing. Then am going to the next town." So he went he there and began singing, and it was soon noised about, man has come here who is a great singer. He is going to dance to-night." Then all the people went to that house where he was to dance. He danced and taught the women his songs, which were very sad. He sang about the different clans [among the Haida], picking out only good clans. So the young women of those families began to bring him presents, and each thought, will give the most." They gave him all kinds of things, robes, fur shirts, blankets, leggings. He was
the
same evening.
as
if
was
in a trance, not thought to himself,
"I
"A
"I
becoming very rich through dancing. In the same town was the young son of a chief who wanted very much to learn to dance and said to him, "How did you come to learn to dance?" He answered, have medicine for dancing." "You must show me how. I want very much I will pay you well. to learn." Then he showed him how to make the medicine. He If you do that you will learn. Fast said, "You have to fast. to-morrow, and the next day I will take you up to the woods." When they went up he said, "After you have learned how to do this, you must think of composing a song, and you will see that you will be able to do so at once. You will be so happy over it that you will feel as though you were making a great In the morning the man sang and found he could compose songs. Then he went young up to the woods and danced all alone by himself. Like the other, hefelt light as if he were in a dream. By and by it was reported all over town, "This chief s son can compose fine songs." He danced for them, and, because he was a younger person than the other, he danced far better. At this the youth s boy friends said to him, "What makes you do such a thing? It doesn t look right for you to do tried to make him believe he was above dancing, They because they were jealous of him. So he went to the man who had instructed him, and the latter said, "People will do this (i. e., dance) all over the world. You will soon hear of it. You and I will not
"I
fire."
it."
be the only ones doing
it.
They say
this
because they are jealous of
SWANTON]
TLINGIT
MYTHS AND TEXTS
141
you."
The youth had composed so many beautiful songs that all the girls had fallen in love with him. That was why the other youths
were jealous of him.
The
first
dancer also said to him,
"It
is
not
high-caste people like yourself merely who will compose songs. body will learn these and compose others. Anybody that
Every
composes
songs like this after having great in the world."
made medicine
will
have
his
name become
When this youth had told his father all he had learned, his father asked all the people of that town to come to his house and repeated Then he said, do not think it is well for a high-caste it to them. person to compose songs and be a dancer. They say that a person s name will become very high and be known everywhere if he com poses songs and becomes a dancer, but a chiefs son s name is already high, and a chief s name is known everywhere. Why should he com pose songs and dance to make it so? It is better that the poorer people should do this and make their names known in the world." If the chief had not said this, people that compose songs and dance would be very scarce among us. It is because the chief said, "Let it be among the poorer people so that their names may be known/ For no that there are so many composers and dancers among us. chief composes or dances without giving away a great deal of property. Thus it happens that there are two kinds of dances, a dance for the chief and his sons and this common or Haida dance (Dekl na ALle x). In the latter, women always accompany it with songs, and, if the composer sings about some good family, members of the latter give him presents. When the chief is going to dance, he has to be very He dances wearing a careful not to say anything out of the way.
"I
head dress with weasel skins, a Chilkat blanket, and leggings and carrying a raven rattle. He is the only one whose voice is heard, and he speaks very quietly. Meanwhile, until it is time for them to start singing for him, the people are very quiet and then only high-caste people sing. The Haida dance, however, is always accompanied by noise. It is rather a dance for pleasure, while the chief s dance is more of a ceremony. Although most of the people who witness it All watch the .chiefs actions and are high-caste, anyone is welcome. If he makes the least mistake, show listen to his words very closely. have ing that he has not studied his words beforehand very well, they Next too much respect for him to say anything to him at that time. his words day, however, after he has found it out, if he does not take a back, the people that had heard will disgrace him by giving away done away with years The Haida dance was great deal of property. in very recent ago, while the chief s dance has been given up only
times.
After this the
and forgot
all
taught dancing married in that town about the wealth he had lost. This shows that he was
man
that
first
142
[BULL. 39
not smart, for a smart man, when he loses a very little of his property, One time he and his thinks of it and next time tries to do better. His wife was drowned, but wife went away in a canoe and upset. he was captured by the land otters who named him Tutslidigu L, and he has strength like that of a shaman among them. When anyone is drowned by the upsetting of his canoe, they say Tuts Iidigu L has him."
One time four boys went out hunting from Klawak with bow and They saw some black ducks and shot at them, bat the ducks kept swimming out to sea, .drawing them on. Far out the canoe They hunted for the boys for days and days, but could not upset. find them. Then some property was given to a shaman named Tuxsta who sent his spirit after them to the point on the beach from which they had set out. Then the shaman said, "The spirits of the boys
arrows.
,
seem
to
have taken the road
to the land-otters
dens."
Therefore
they kept on until they saw the boys upon a point of land, but, as soon as the latter saw them, they ran into the dens of the land otter. Then the town chief said, "Let the whole town gather pitch wood and burn up the land-otter dens." So all of the people went thither in their canoes, made fires at the mouths of the dens and killed the land All perished but a few, who said, otters as soon as they came out. is Tuts Iidigu L s fault that they have burned up our housesa nd our food." Then Tuts Iidigu L jumped into the sea from the other side of the point with the boys all around him, so that they could not be found. After this the shaman said, "The land otters are going to make war upon the people here," and soon after they did so. The people attacked them in return and they warred for some time. Many people fell down suddenly and were taken sick, while others were in jured by having limbs of trees fall upon their heads. The shaman said that these mishaps were really effects of the land-otters arrows, made of the shells of the spider crab. The people were also suffering from boils and pimples all over their bodies, and he said that these were produced by the poisonous shells. So many were dying that all became frightened. Whenever anyone went out hunting or fish he would be troubled with boils and itching places and have to ing The shaman s spirits, which the land otters could see, were return.
"It
the only things they feared. Finally the shaman saw that there were two white land otters, and he said, you can get hold of those you will be all right." Then
"If
off, and the shaman sang with them were going along also to look after them. telling He said, "You You will get them. As soon as you get them put feathers on their heads." So they went away and camped
a canoe with four
men
started
Ihem that
his spirits will be lucky.
SWANTOX]
TLINGIT
MYTHS AND
TJ^XTS
143
for the night. They were unable to sleep, however, on account of the strange noises about their camp as if people were talking in very low tones. Still they could not see anything. They. would say to one
It was caused another, Do you hear that?" Yes," they answered. by the two high-caste white land otters who were talking to Tuxsta"s
"
"
spirits.
Next morning the men arose very early, and the eldest said to the "Get I have had a queer dream. I dreamt up. that w e had a deer and that we were taking our deer to the landThen one of them answered, "You have had a lucky otter den."
one next in years,
r
Let us start right away." So they took the canoe down Going along on the opposite side of the point on which they had camped, they saw the two white otters swimming in the water. The shaman s spirits had been holding them. Then the men said to them, "Stay there. We have had you for a long time now." So the otters remained where they were, and they caught them and put feathers upon their heads. They were making deer of them. They took them home to the fort in which they dwelt and carried them in. All the people danced for them. And that night, after they had retired, the people dreamt that the land otters were dancing
dream.
and
set out.
the peace-making dance. Some of the people said, "They really but others replied, "No, they did not dance. danct," only dreamt Still they dressed up to dance in return. All were
We
it."
fasting, as was customary when peace is about to be made. They also fed the land otters and waited upon them very carefully. By and by the shaman said that the land otters were coming, so
the people
ing.
made ready
for them.
called slikc, in water for a long time.
The shaman has made that got ready. Finally the shaman said, "To-morrow they will be here." The next morning it was very foggy and they could not see far out, but they heard a drum beating. At length the land-otter-people came ashore, and they helped them carry their things up to the houses. One of these land otters had two heads, one under the other. Then It was TutsIIdigu L. All said, "We depend on TutsIIdigu numbers of land otters came into the house, but, as soon as Tuts!Idigu L appeared at the door, everybody there but the shaman fell down as if dead. The shaman in turn filled his mouth with the poi sonous water they had prepared and spit it about upon the otters, rendering unconscious all that it touched. The land otters, however, So shouted, Keep away from Tuts lldigu L. Let him do his work."
up,"
L."
"
They soaked a very bitter root, Some said, "They are not com but others believed him and
Tuts lldigu L danced, saying, Ha, ha, ha." When they started a song, the land otters mentioned Tuts lidigu L s name in the manner of the Indians. When they were through with their dance, all of the people wôke up, and the land otters also came to. But, when the human
"
144

all
[BULL. 89
beings got up on their feet,

ones.
had vanished including the two white
Then
dances?"
the village people said to one another, "Did you see the "Yes," they answered. They knew something had hap
to
"
admit having missed it. "Did you see How was he dressed "He had two heads and wore a dancing apron. He carried two large round rattles. As soon as he moved around sideways we all went to sleep."
this TutsIIdigu
L?"
"Yes."
?"
pened and did not want
Now
salmon
all
the people were very
happy because the salmon were run
ning, but before they had left the town Raven came to them and said, "Don t leave the town. Stay right here. Don t go to any of the
creeks."
They were very hungry

"Go
said to four boys, salmon for the village."

this
to the
for salmon, however, and salmon creek close by and get some So they went there and filled their canoe.
This salmon stream runs
were upon them. Presently a man came down through the woods and shouted, where you are, and I will tell you something." Looking at "Stay this man, they saw that he was naked and painted red all over. He "When you have gone a short distance, the fellow sitting in the said, bow will fall over. When you have gone a little farther, the next A little farther still the next one will fall over. will do the same.
into a sort of lake, and, while they paddling homeward, they heard some one calling to
down
You
fellow in the stern will reach
home and
tell
the news.
It is
through the shaman s own spirits that he is killed." They could not understand this last saying for the
shaman had
left, things happened just as the man After they had gone a short distance the man in the bow fell over with blood pouring out of his mouth. The same thing happened to the next two. When the steersman reached town with the three bodies they asked him what was the matter, but he said,
been alive when they
but
all
had predicted.
something to eat quickly. So they gave him some food, and, after he had finished eating, he said, "As we were paddling along from the creek with our salmon, a man came out of the woods saying, Stay where you are and I will tell you something. So we stopped, and he went on, When you get a short distance from here, the man in the bow will drop over, a little There will be farther the next one and a little farther the next one. It has happened It is what the shaman sees that kills him. three. And he said to me, The fellow in the stern will get just as he said. home and have something to eat. Just as soon as he has eaten he will drop over. And so it happened. Just as soon as he had told the story he dropped over dead. Then the shaman asked for his apron, As soon as hat, and necklace as if he were going to doctor some one.
"Do
not ask
me any
questions.
Give
me
"
s WANTON]
TLINGIT
MYTHS AND TEXTS
1 45
he had dressed, he turned himself around three or four times, as the shamans used to do when they were dying. Afterward blood began to flow from his mouth, and he died.
the people of that town were very much frightened, and none them went away. They had heard before that the land otters have death and all kinds of sickness for their bows and arrows, but until then they had not believed it. Afterward the people began to starve, and the children especially suffered very much. One child, who must have been very poor, would cry at night with hunger. After he had been crying for several nights in this manner the people saw a torch u coming toward the house and heard the bearer of it say, Come here, and I will feed you on q!olkAdAke The child did so. grandchild, This man was named Man-with-a-burning-hand (DjinakaxA dza), be cause his hand was always on fire and what he called qlolkAdAke x were ants (wAnAtu x). This happened at TA qdjik-an, the old town of the Klawak people. Now the father and mother of this child looked about for it, weep As they were passing a certain cliff, they heard a ing continually.
of
x."
Now
child crying there, and, raising a flat rock
which appeared
an opening, they saw
it
lying inside.
Then they saw
to cover that ants were
crawling out of its nose, eyes, and ears. After that many other chil dren were brought thither, and their parents said to them, u Look at
this.
much.
day
cliff
this because the child cried so are always crying too. This will happen to you some if you do not Back of the site of TA qdjik-an there is a stop." still called Man-with-a-burning-harid. This story was mostly for
Man-with a-burning-hand did
You
children, and, when a child cried too much, they would say, "Do not cry so much or Man-with-a-burning-hand will get you." The story
was known
all
over Alaska, and the children were very
much
afraid
of Man-with-a-burning-hand. a
In the same town, TA qdjik-an, lived a chief named GUhve t! belong Takw ane di family. He was bathing in the sea for strength every day, and the people of his village bathed with him. In the cold mornings he would rise, run down to the sea, and rush in. Then he would run up to a good-sized tree and try to pull a limb out of it. He would afterward go to another and try to twist it from top to bottom. He wanted to do these things because he was trying to become a
ing to the
killer of sea lions.
The same
chief
a great coward.
49438
had a nephew who was thought to be very weak and He would not go into the water, and the people
See story
11.
Bull. 39
09
10
146
teased
LBULL. 39
him by pushing him over, when he would not do a thing in He was very slow. The man s real name was DuktIu L! His real name (Black-skin), but they nicknamed him Atqaha sli. may also have been a nickname originally, applied to him because he was ugly. At the same time Black-skin was merely feigning weakness, and, though he continued to lie in bed when the others bathed, at night after all were asleep, he would steal off and do the same thing himself for hours and hours. He remained in so long that he had to float to
return.
rest his feet.
On coming
out he would throw water on the ashes of

his
the
fire
that he was a low, dirty fellow, only but in reality he kept himself very pure and would not lie or steal. He did not say a word when they made fun of him, though he was
make it steam and lay bed he had. The people thought

so as to
mat on
top.
That was the
strong enough to have done almost anything to them if he had so desired. When they sent him after big pieces of firewood he acted as
they were very hard to lift, and they thought he was so lazy that they gave him very little to eat. The people went on in this way, bathing every day with their chief, while Black-skin bathed at night. After they were through, the
if
village people
would make a big
fire,
take breakfast and then go after
as the people came up, Black-skin moved into a corner and slept there. One night, while Black-skin was bathing, he heard a whistle that sounded to him like that of a loon. He thought,
wood.
As soon
that I am seen I better let myself So he went toward the where he had heard it and saw a short, thick-set man standing place on the beach clothed in a bear skin. This man ran down toward him, picked him up, and threw him down upon the beach. Then he said, "You can t do it Don t tell anyone about me. I am Strength yet. I have come to help you." (Latsl n). Toward morning Black-skin came in feeling very happy, for he thought that he had seen something great. He kept thinking of Strength all the time. He could not forget him, but he was quieter than ever in his demeanor. When they were playing in the house he would never pay any attention, and, if they said mean things to him, he let them go on unnoticed, although he belonged to the family of the chief. Anything they wanted they asked him to get, and he got it. In olden times the boys used to wrestle in the chief s house while their elders looked on, and they would try to get him to wrestle also. Sometimes the little boys would wrestle with him, and he pretended that they pushed him down. Then they would make fun of him saying, "The idea of a great man like you being thrown by a child." When he went in bathing again, this man felt very happy for heknew that he had strength. Anything hard to do, when he looked at That night he heard the whistle once more. it, appeared easy to him.
"Now
go."
SWANTOX]
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MYTHS AND TEXTS
147
He
looked round and saw the same man, and the man said, "Come over this way. Come over to me." Then they seized one another, and as soon as the short man felt his grip, he said, Don t throw me
"
have strength. You are not to go into the water here right to that tree and try to pull the limb out." So he went to the tree and pulled it right out. Then he put it back After he had done so, the man told him to go to the other tree. again.
down.
again.
Now you
Go from
Twist it right down to the roots," he said. So he did. Afterward he untwisted it and made it look as before. Just after he got to bed the people started in bathing. As they
"
passed him the boys would pull his hair saying, "Come on and go in bathing, too;" but he paid no attention. After they had bathed they went up to this limb as usual, and GUlwe t! pulled it out with ease. Black-skin lay in bed, listening to the shouting they made. Then GAlwe t! ran to the other tree and twisted it to the very root. When they came home, they told the story to one another, saying, "GUJwe t! The chief himself felt very proud, and the pulled out that limb." of the village were very happy that he had done so, people especially
his
two wives.
t
Then they
laughed at him, saying,
"Your
tried to get Black-skin out of bed. chief has pulled out the limb.
They
you? He has also twisted that tree. You sleep like a chief and let your chief go bathing in the morning." They laughed at him, saying, "He is sleeping in the morning because he has pulled out that limb and twisted that tree." They had been bathing in order to hunt sea lions, so the young men I wonder which part said, "To-morrow we are going after sea lions. of the canoe Black-skin will sleep in. He is such a powerful fellow." And one boy said, "Why this Black-skin will sit in the bow of the canoe so that he can land first. He will tear the sea lions in two." Black-skin listened to all this, but he paid no attention to them. The whole town was going all day long to see the place where the limb had been pulled off and the tree twisted down to the root. Those people almost lived on this sea-lion meat, but it was very scarce and only powerful people could get it. For this reason they picked out only the strongest fellows from among those who had been bathing with the This island was very chief, to go after them to the sea-lion island. because the sea lions stayed there all of the time and very few slippery could get up to the place where they were. That is why they went through such hardships to get at them. The elder of the chief s two wives had had pity on Black-skin, and would do little favors for him on the sly. So Black-skin, after he had bathed secretly, came to his uncle s wife and said, "Will you give me a clean shirt; it doesn t matter much what it is so long as it is clean, she said. "Are He and something for my hair you asked to go am not asked, but I am going." So she prepared food for replied,
couldn
1
Why
?"
?"
"I
148

it
[BULL. 39
package as she could. All prepared and Last of all came down Black-skin, and, when they saw him, they said, Don t let him come. Don t let him come." Seeing that he was determined to -get in they began pushing the canoe out as fast as they could. Black-skin then seized the canoe, and they struck his fingers to make him let go. It sounded like beating upon a board. And, although all of them were shoving it out, he exerted a very little of his strength, pulled the canoe back, and jumped in. Then the people talked very meanly to him, but the chief said, u Oh! He will bail out the canoe for us on the way over." So let him be. he sat in the place where one bails. The uncle might have suspected something after his nephew had pulled back the canoe, but he did not appear to. As they went rapidly out they said, Black-skin came along to tear the sea lions in two." They asked him, "How many sea lions shall I skin for you?" But Black-skin said nothing.
in as small a
him and put
got into the canoe.
"
"
The sea-lion island had very precipitous sides against which great waves came, so GUlwe t! waited until the canoe was lifted upon the He was a powerful fellow, crest of a wave and then jumped ashore. and seizing a small sea lion by the tail smashed its head to pieces on the rocks. Then he thought he would do the same thing to a large one. These large sea lions are called q Ut !-cu-qa wu (men-of-theHe went to the very largest of these and sat astride of its islands). tail, intending to tear it in two, but the sea lion threw him up into the air, and, when he came down, he was smashed to pieces on the rocks. Now, when Black-skin saw what had happened to his uncle, he felt badly. Then he put his hand into his bundle of clothes, took out and put on his hair ornament and his shirt, while all watched him, and said, am the man that pulled out that limb, and I am the man that
"I
twisted that
tree."
and
all
listened to him.
He spoke as high-caste Indians did in those days, He said to them, "Take the canoe closer to
shore."
Then he walked forward in the canoe, stepping on the seats which broke under his weight, precipitating their occupants to the bottom of the canoe. The young men that were sitting in his way he threw back as if they had been small birds. Then the people were all frightened, thinking that he would revenge himself on them for their meanness, but he jumped ashore where his uncle had gone and walked
straight
up the cliff. The small sea lions in his way he killed simply by hitting them on the head and by stepping on them. He looked only at the big one that had killed his uncle, for he did not want it to When he came to it, he seized it and tore it in two. A get away. few of the sea lions escaped, but he killed most of them and loaded the canoe down. While he was doing this, however, his companions, who were very much ashamed of themselves and very much fright ened, paddled away and left him. They said to the people in the was Black-skin who pulled out the limb and twisted the town,
"It
s WANTON]
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MYTHS AND TEXTS

"
149
tree."
leave
Then the town people were troubled and said, him out there? Why didn t you bring him
Why
did you
in?"
Meanwhile Black-skin took out the sea-lion intestines and dried them. He had nothing to make a fire with and did not know what he should do. So he lay down and went to sleep, his head covered with his blanket. Then he heard something that sounded like the beating of sticks. Suddenly he was awakened by hearing someone have come after you." He looked around, but could not see say, anything except a black duck which was swimming about in front of him. Then he saw the black duck coming toward him and said to it,
"I
am sent after you. have seen you already." It answered, Get on my back but keep your eyes closed tight." So he did. Then He opened them and the duck said again, "Now open your eyes." saw that he was in a fine house. It was the house of the sea lions. It
"I "I
through this story that the natives to the present day say that everything is like a human being. Each has its "way of living." Why do fish die on coming out of the water ? It is because they have
is
"way
of
living"
of their
own down
there.
Meanwhile the elder wife of the chief, who had helped Black-skin, was mourning for her husband and nephew. Her husband s body was still on that island. The older people were also saying to the people who had left him, "Why did you do it? A powerful fellow
Then the We want such a fellow among widow begged the young men to go back to the island and bring home her nephew and her husband s body but the younger wife did not care. Finally some other people did go out. They saw the body but Black-skin was gone. Then they took aboard the body, there,
like that is scarce.
us."
loaded the canoe with the bodies of sea lions, and went home. When they heard of it the wise people all said that something was wrong. The shamans said that he was not dead and that they would see him They said that he was off with some wild animal. This again. troubled the village people a great deal. They felt very badly to think that he had kept himself so very lowly before the low-caste peo he was suffering somewhere again when he ple, and they feared that as well have occupied his uncle s place. might just lions. They Black-skin, however, continued to stay among the sea looked to him like human beings, but he knew who they really were. In the same house there was a boy crying all the time with pain. The Black-skin, however, sea-lion people could not see what ailed him. could see that he had a barbed spear point in his side. Then one of
the sea lions spoke up saying, "That shaman there knows what is the matter. He is saying, How is it that they can not see the bone in the am not a shaman, but Then Black-skin said, side of that child? it out and blood and matter came out So he cut I can take it out." him warm water to wash the wound, and, with it. Then
"
"I
they gave
150
[BULL. 39
since the young sea lion belonged to high-caste people, they said to him, Anything that you want among us you can have." So he asked for a box that always hung overhead. This box was a kind of medicine to bring any kind of wind wanted. The sea lions would push the box up and down on the water, calling the wind to it like a Come to this box." dog, whistling and saying, "Come to this box. Then the for the winds and call them. So the natives now whistle told Black-skin to get into it, and, as soon as he did sea-lion people He began to call for the so, he saw that he was very far out at sea. and it carried him ashore. Then he got wind that blows shoreward, out of the box and hung it out on the limb of a tree in a sheltered
"
him to take box and not go near anything unclean with it. Black-skin had now landed only a short distance from his own town, so he walked home, and his uncle s wife was very glad to see him, feeling as if his uncle had come back. The dried sea-lion entrails he wore around his head. Then he asked all of the town people to come together, and the people who Had been cruel to him were very much ashamed, for they thought that he had gone for good. He,
place.
He
did this because the sea-lion people had told
very good care of that
however, looked very fine. He eyed his enemies angrily but thought I had not made myself so humble, they might not have thus, So he overlooked it. Some of the people that treated me that way." had left him on the sea-lion island were so frightened that they ran away into the woods. Some of the old people and the good-hearted people were very glad that he was back, but he could see that others hung their heads as if they were ashamed. Then he said, "Some of you know how cruel you were to me. You know well that you are ashamed of yourselves. But I can see that some of you feel good because you know that you felt kindly toward me. It will always be the case that people who are cruel to poor people will be ashamed of it afterward." They had thought that he would avenge himself on but he talked to them in a very kindly manner saying, "Do not them, make fun of poor people as you did when my uncle was alive. a
"If
"
After this the people went out hunting and encamped in a place man went out from here with his brother and Tayu k InAxe. little son one day, and, when they returned, saw that every one had
called
disappeared.
our
village?"
They felt very badly and said, "What is wrong with Then they saw that the whole town was covered with
"It
this."
is that monster devilfish that has done all and said, People say that he had seen the red glow of the salmon on the drying frames outside. Then the two men said to the boy with them,
devilfish slime
a Story 93
is
another version of this tal
SWAXTOX]
"You
TLTNGTT
here.
MYTHS AND TEXTS
151
are going off." So they made a mat their blankets. They were wild at the thought of having lost all their friends. Then they killed a number of porpoises and seals, went to the devilfish s place and
must stay
We
house over him and
let
him have
threw them into the water above him. After a while they saw that the water was getting frothy around them with ascending bubbles and presently saw the devilfish coming up. It looked very white.
men was making a noise like the raven; the other was a dog salmon. All that went on was observed by the little boy. As soon as the devilfish reached the surface they jumped upon it with their knives and began slashing it. They cut its ink bag and The devilfish and the men died. all the water became black. Soon after this had happened a canoe from another camp came there, saw this object floating on the sea some distance out from the village, and thought that it was yet alive; so they hurried to get past it. When they came ashore the boy told them all that had
One
of these
acting like
happened, and they cried very much at seeing him there alone, for he w as their relative. After this they returned with him to their camp, which was situated upon an island near by, and told the story there, on which two canoe loads of people left to look for the After they had found it and had cut it open wîth their devilfish. All the stone axes, they saw the two men still inside, knife in hand. Then that the devilfish had eaten were also there. village people took the bodies back to town and had a death feast. a they
T
daughter at the place named QlAqA x-duu ob pet and fed it on different kinds It grew very fast until it reached the length of a fathom. of oil. has a face already. Sit Then she composed a cradle song for it: u Sit right here (K!esi-ya k! A sgi. here. Tchâ k! A nu)." right
Later on a chief
s
tained a
wood worm
(L !uq !u x) as a
"It
has a mouth already. Sit right here. Sit right She sang again, would hear her singing these words day after day, and here." They Then her mother she would come out from her room only to eat. Do not sit back there said to her, "Stay out here once in a while. They wondered what was wrong with her that she always always." she would spy inside, and at last her mother thought that stayed upon her daughter. She looked inside, therefore, and saw something very large between the boxes. She thought it an awful monster, but left it alone, because her daughter was fond of it. Meanwhile the people of the town had been missing oil from their boxes for some time, for this worm was stealing it. The mother else kept saying to her daughter, "Why don t you have something
"It
a See story 11
and story
29 (first part).
152
for a pet?

That
is
[BULL. 39
a horrible thing to have for a
pet."
But her
daughter only Now, the people got ready to kill this thing, and they tried in every way to induce the girl to come away from her house. Her mother told her that her uncle s wife wanted her help, but, although she was very fond of her, that was not sufficient to get her out.
said to the big worm, "Son, I have had a very bad After they had begged her to come out day after day she "Mother," she said, "get me my new marten robe." finally came. Then she tied a rope around her waist as a belt and came out singing a song she had been composing ever since they first began to beg her
cried.
Next morning she

dream."
have come out at last. You have begged me to come out. I have come out at last, you have begged me so hard, but it is just like begging me to die. My coming out from my pet is going to cause As she sang she cried, and the song made the people feel death." very badly. Then she heard a great uproar and said to her uncle s
"I
last." said her uncle s they are killing him." They had quite a time killing the worm, and when she heard that it was dead she sang, "They got me away from you, my son. It isn t my fault. I had to leave you. They have killed you at last. They have killed you. But you will be heard of all over the world. Although I am blamed for bringing you up, you will be claimed by a great clan and be looked up to as something great." And to this day, when that clan is feasting, they start her four songs. This clan is the GanAxte di. Then she went to her father and said, "Let that pet of mine be burned like the body of a human being. Let the whole town cut wood for
wife,
"They
are killing
my
son at
"No,"
wife,
"it
is
a dog
fight."
"No,
it."
So they Another of
did, this
and
it
burned just
s
of."
like coal oil.

"You
woman
songs was,
will
be a story for the
You will be told This is where the GanAxte dl No one outside of them can use this worm. What causes so many wars is the fact that there are very many people having nothing who claim something. The GanAxte di also own
time coming. come from.
Black-skin.
tines
They represent him on

his head.
poles with the sea-lions
intes
around
The girl s father felt very badly that she should care for so ugly a creature, but to please her and make her feel better, he gave a feast along with tobacco and said, my daughter had had any else for a pet, I would have taken good care of it, too, but I thing feared that it would injure the village later on, so I had to have it
"If
killed."
In the town where this occurred a man named SlawA n became a shaman. He told the people to leave and go somewhere else because spirits were saying in him, you stay in this village, you will all
"If
SWAXTOX]
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MYTHS AND TEXTS
153
die."
There was so much respect for shamans in those days "that
people obeyed everything that they told them to do. By and by his spirit said to the shaman, "You will be asked to go somewhere, my master. My masters, the people of the village, do you go away with And the village people kept saying to him, "Yes, we are me?"
going along with you." Then the spirit said, "The persons that are going to invite me from here are not human beings. They are already getting ready to come." By and by the canoe came after him. He seemed to know that
there was something about to happen, and said, "Somehow or other you people look strange." He put all of his things into small boxes ready to depart. Then he got in and they covered him with a mat until they reached their village, when he got up and saw some fine The fronts- were beautifully painted. Among these houses houses. was one with a crowd of people in front which they tried to make him believe was that wliere the sick person lay. His rattle and belt, however, ran up on the shore ahead of him and entered the proper house, which was in another part of the town. These people were land otters, and they called him by name, S lawA n, S !awA n. They said to him, the shamans among us have been doctoring him, and they can not do a thing. They can not see what is killing him. That is why we have asked you to come."
"All
Then the shaman thought within

for
me?"
himself,
"Who
will sing
my songs
but the land otters spoke out, saying, "We can sing your Don t be worried." Inside of this house there hung a breast songs. plate made out of carved bones, such as a shaman used in his spiritual combats. The land otters saw that he wanted it and said, "We will
for curing him." Then the shaman began to perform. could see that the land otter was made sick by an arrow point After sticking in its side, but this was invisible to the land otters.
pay you that
He
he had pulled
people, sat
it
out, the sick otter,
who belonged
to the high-caste
up immediately and asked for something to eat. The shaman kept the arrow point, however, because it was made of cop per, and copper was very expensive in those days. Then one of the land-otter shamans said to him, I will show you something about my spirits." And so he did. He saw some very strange things. When he was shown one kind of spirit, the land That is Sickness (Nik!). What he called otter said, "You see that. Sickness was the spirit of a clam. These clams look to the spirits like human beings. That is why the spirits are so strong." He also showed him the Spirit of the Sea (Deki na yek), the Spirit of the Land (Da qna-yek), the Spirit from Above (Krye gl), and the Spirit from B ilow (Hayi nAq-yek)- All these became the man s spirits
afterward.
154
[BULL. 39
Nowadays, when a man wants to become a shaman, he has to cut the tongue of a land otter and fast for eight days. You can tell a shaman who has been fasting a great deal because his eyes become
very sharp. u After he had shown all of the spirits, they said, We will take you to your town any time you want to go." Then they took him to his own town. They had to cover him up again. The people of SlawA n s village were always looking for him, and one day four men in a canoe saw something far out on the shore which looked very strange. A number of sea gulls were flying around it. Going closer, they saw the shaman lying there on a long sandy beach, the gulls around him. They did not know of any
it was the shaman that brought They then took him into the canoe and brought him over. He was so thin that he appeared to have fasted a long time. After they got him home the spirits began mentioning their names, saying, I am Spirit of the Sea I am Spirit of the Land," etc. Every
sandy bay at that point, and said that
it
up
there.
time a
spirit
mentioned
his
name, the people would
start its songs.
This is the last thing that happened in the Raven story. From this time on everything is about spirits (yek) over and over again. Very few people believed in Nas-cA kl-yel. Most believed in the spirits. From the time that these come into the story you hear little about Raven because people had so much more faith in spirits. You notice that in every Tlingit town in Alaska there are shamans, and years ago, when a shaman died, there was always one right after him, and he was always of the same family. It is through these that the Raven story has been getting less and less.
32.
KAKE Q!
u
!
TE"
q te and his wife were paddling along about midnight in search of seals, and he kept hearing a noise around his head like that made by a bird. Finally he hit the creature with his hand and knocked it into the canoe. It was shaped like a bird, only with eyelids hanging far over, and its name is Sleep (TA). He gave this to his wife saying, "Here, you can keep this for your own." So she gave it to her relatives, who built a house called Sleep house (TA hit). All the poles in it were carved to resemble
in a canoe
this bird.
A Huna man named Kake
The man got very tired after that without being able to sleep, until away into the forest. He walked along there, came to a big glacier, and walked along upon that. After he had traveled for some time he came across a small creek in which he discovered
at last he ran
a
According to Katishan, he belonged to the LluklnAxA
di.
But
see story 104.
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MYTHS AND TEXTS
155
He roasted some on sticks before the fire. After he had over the problem for a while, he made a small fish trap with a thought hole in it for the fish to enter. The trap was soon filled with a mul titude of fishes. Then he took all out, dug a hole in the ground, and placed the fish there. He was glad to think that he could get some thing to eat, so he remained in that place. One day, while he was roasting fish, he saw eight Athapascans
eulachon.
*
(Go nana), and knew from that that he was in the
interior.
These
!
their faces painted. Kake q u te became frightened and ran into the woods, leaving his fish roasting by the fire. Afterward the eight men acted as though they were
men wore
nice fur clothing
and had
calling him, so
he climbed up into a tree and watched them.

gone.
did not
know where he had
Then the men
sat
They down and ate
his fish, after which they stuck a copper-pointed arrow into the ground where each roasting stick had been. This was the first time a Tlingit had seen copper. Next day the same men came back. They were dressed much Then they better, and two nice-looking women were with them. called to him saying, "You have brought us good luck, so we want you to be our friend. If you will come and stay with us you can have either of these sisters of ours." So he came down from the tree where he had been hiding, went with them, and married both
of their sisters.
Now they took him to the place from which they got their fish and showed him how they did it. It was by making deadfalls in the water, in which they caught only one small fish at a time. Kake u If q! te was surprised to see how hard they worked to get a fish. a man were lucky he would get perhaps forty or fifty very small fishes.
Now, Kake q te ordered all in the village to procure young trees that were very limber and to split them into long pieces. He told them to whittle these down very smooth, and sat in the middle to show them how. Then he got some roots and tied the sticks together. The name of this trap is t!ltx. It is shaped like a barrel with the
u
!
At inner entrance just small enough for the fish to pass through. the mouth of this trap a weir is run across the stream. The whole village worked with him fixing the traps. Finally they cut posts to fasten them to and placed them at that point in the
river
which the
tide reaches.
When
to look at
them and found them
full of
the tide went down they went Before they could eulachon.
never get enough of these fishes but now there were plenty for the Even the old people were poor, who formerly could obtain none. and drying some to put in holes and make oil out of. Some cutting Some boxes of this kind filled twenty boxes with oil, some thirty. 150 pounds, some 100, some 50, some 20. Before his time the weigh people of that village could not sleep, because they had to run down
156
[BULL. 39
to their traps very often to look at their deadfalls, but after he came they had a very easy time. Therefore the whole village was pleased
with him, looked upon him as a very high-caste person, and would do as he told them. By and by the salmon season came. The people there had copperpointed salmon spears (kkt) with handles of fine, thin wood, but the water was so muddy that they could spear only by means of the The most that ripple marks, and often got but one or two a day. any man obtained was three. Kake qKe watched and knew that he could help them. He always traveled around with his wives brothers, and wherever they went the people followed, for they thought that he knew how to get salmon. He inquired if this were the only way they knew of to catch
salmon, and they said, "Yes, this is the only way except that when they get in a shallow place we can club them." One of his brothersin-law also said to him, "The only time we can obtain salmon is when they are very old and their flesh is turning white. Then the water We can is low, and they go near the shore where we can see them. also get them at that time from the little creeks that come into the river." Now Kake qKe took the spear from his brother-in-law and taught him how to feel along the river for salmon and catch them on the barbs as soon as they were felt. In half an hour he had All the people of the village were looking on. Then he six salmon.
said to his brother-in-law, "You can feel them very easily. They are slippery. When you feel anything slippery, do not be in too
When you great hurry and be careful not to go under the salmon. into the water you will feel the ground and you put your spear I know how to will raise it up from the ground and move it along.
first
make a salmon we can not do
trap, too.
it."
I will
show you that to-morrow.
To-day
Next day the whole village went to work making salmon traps. Again he asked them to get young trees and split them. All did as he told them. They made eighteen traps that day. They got roots and split them, and all worked taking the bark off. The whole Next village imitated Kake qHe, watching his every movement. the traps into the water, and all were very anxious day they put
shore watching. Some that they would result similarly to the first traps he had made, were so anxious to see them that they could not sleep. The day before all of the women sat down to make ropes
about them, even the
women sitting along the
of the poor people,
who knew
in the
manner he showed them, and each went to the traps next morning provided with one. When they got there they found every
one of them loaded with salmon.
All the people in the town, old
and young, went to see these traps. While they were emptying the traps and stringing some of the salmon, others would be coining in,
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MYTHS AND TEXTS
157
Then Kake q! u te distributed it made the whole village happy. the salmon, for everyone thought that it belonged to him. He gave to the poor people, who had never before tasted salmon, and he said Don t feel offended that I give them as much as to the wealthy, To-morrow and the day after we will for they need it as much. you
and
"
have
it."
At
this
time of the year they never got any salmon to dry.

it
If
one
Only when the salmon was old did Each man had a place where he speared salmon, and it. they dry no one dared go there. Those spots were all named. When they got salmon from the traps they were all rich, and they were glad to have a supply so early in the season. Before they had these traps they ate every part of the salmon, all the insides, the heart, etc., but after they had had the traps for a few days you could see along the beach various parts of the fish, as the heads, and even some good After they were through parts, where they had been thrown away. drying their salmon they had enough for a year, and they stored them all away in boxes. That fall the Athapascans went up among the valleys for ground hogs, each man having his own place, where no one else was allowed to That day only one came from the very best spots and in the intrude. whole village there were but three. Kake qKe watched how they got them. Ground hogs were valued even by the coast people on
got a salmon he ate
at once.
account of the blankets made of their skins.

this the only way this is the only said,
"Is
Then he asked them,

u
meat?"
Yes,"
you get your ground-hog

way."
they
Then he
sat right
down and began carv
ing
that pieces of wood, while everybody watched him, believing He asked the women to make hide succeed. whatever he did would
some
to do it, and with them he made slip-nooses to mouths of the ground-hog burrows. Then he said, be placed at the 11 1 don t want anyone to go over there. Keep away from the traps." and the morning after he went out among his traps accom So they did, was a ground hog, and he panied by all of the people. In each trap man in the village five. Even when they had killed three, gave every the meat was distributed so that all had at least a taste of the broth. them off so They remained in this place just three days, and he killed Each valley was claimed in that time they had to move to another. his dried meat by some man, who had a special tree there on which was hung, and every time they moved to a new valley they left the meat hanging on the limbs of the tree in the place abandoned. Then the people started for home, carrying their meat along with them. They would carry part of it a certain distance and go back for down on the beach. After more, and repeat the process until all was
thongs.
All Sat
down
that he told
He
told
them how to prepare their food to keep it over winter. them to get their cooking baskets and cook their meat well.
158
After
it
[BULL. 39
was cooked, he told them to put it on sticks high up in the and dry it in the smoke. When it was dried, he asked them to house One family would have take it down and put it in oil for the winter. from four to six boxes of such dried meat. Before this man came they did not know how to do that. They ate everything as soon as it was and it was very hard for them to get enough. Kake qHe procured, If also saw the women going after berries and eating them at once. would spoil on their hands. Then he they kept any very long they
said,
you know how to preserve berries for winter?" they replied. So he showed them how to dry these and how the different kinds of berries and preserve them in grease.
"Don
"No,"
to
cook
Before his time the Athapascans did not know how to put up their winter food. They would stay on the spot where they had killed a moose until it was eaten up. That was why they were always in want. The Athapascans were very wild and did not seem to have
any
sense.
Before
always hunting, A person went hunting only for amusement in case he got tired time. Before this, too, they did not have a taste of of staying in doors. berries after the berry season. They ate them on the bushes like the birds. Now, however, they have plenty all the year round. They used to live in winter on dried salmon and what meat they If they could get nothing while hunting, many died of could get.
starvation.
Kake q! u te came among them these people were but now they stayed in one place and had an easy
Kake q! u te also showed them a certain tree and said, "Don t you know how to take off the bark of this tree and use They replied that they never knew it could be eaten. So he took a limb from a hemlock, sharpened it, and showed them how to
spring
When
it?"
came
on,
take
(yis!)
off
the hemlock bark.

his sack
After that he took big mussel shells
and said, "Do you see these. This is the way to take it After he had obtained quite a pile of bark, he showed them how to eat it, and they thought that it was very nice, because it was so sweet. Then he sharpened some large bear bones on a rough rock, gave one to each woman and said, "Use it as I have used the shell." Each woman s husband or son stripped the bark off of the tree, and the women sat down with their daughters to help them and separated the good part. He was teaching the people there to live as do those down on the ocean. Next Kake q! u t6 collected a lot of skunk cabbage, dug a hole in the ground, and lined it with flints, while all stood about watching him. Then he made a fire on top of these rocks to heat them, and after wards threw a little water upon them, filling up the remainder of the Over pit with successive layers of skunk cabbage and hemlock bark. all he spread earth and made a fire above. He left just so much fire
from
off."
SWANTON]
TLINGIT
MYTHS AND TEXTS
159
on and getting
on
it all
wood
night. for him.
All the village people were looking
the people felt very happy to see how well they Had gotten through the winter and that they were learning to put up more food. The younger people would dance all day. In the morning they were
Now
asked to go out and uncover the hole. He uncovered his own first. was so savory that the whole village was scented with it. Then he tasted it, found it sweet, and asked the rest of the village to taste it. The rumor of its excellence spread all over town, and so many came to All the people try it that before he knew it half of his bark was gone. of the village were burying bark as he had done. After he had taken the bark out a quantity of water was left, which they poured into their dishes. Then he put the cooked bark into a After that he pressed the cakes dish and pounded it with a masher. hard and made a hole in one corner of each in order to hang it up. very The cakes dried very quickly. Some cakes they put away dry, and some that were dried very hard they put into oil. After they had been in oil for several months he took them out and ate them. They He also showed how to use those that had been put tasted very good. away dry. He took them out and boiled some water for them, after
It
which he soaked some in it. They tasted altogether different from those that had been in the oil. Next Kake qKe showed the people how to put up a certain root (tslet) found on sand flats and taken before tops come upon it. Geese also live upon this root. He collected a lot of this and brought it to his wives, asking them whether they ate it. They said they did This not, and when they had tasted it they found it very sweet. Then the people took their canoes and root tastes like sweet potatoes.
went
wood
for
Each carried a hard to get these roots for their winter s food. He said, "This is women s work or stick with sharpened ends.
girls.
boys and
It
is
easy.
Where
come from the women do
that."
After they had dug many roots he showed them how to dry He tied up a bunch of them and on top another until he had these. made a long string. Then he hung them up where they could dry He cooked them in pots. After the water is poured off quickly. from them they move around as if alive, and for that reason Tlingit widows do not eat them, fearing that they will make them nervous.
After being cooked in pots they taste just as if fresh. He also showed them how to put up a root called
s!in,
which he
well
pounded up and pressed into cakes like the bark. showed like the others and also eaten with oil.
He
They them as
are soaked
how
to kill seals
and
pared more than was all put away, they went into the interior after furs. He showed them how to catch animals by means of deadfalls with fat as bait.
prepare their flesh. For the next winter they pre That fall, after the food for the winter preceding.
160
[BULL. 39
Before his time the only way they had gotten their furs was with bow and arrow. They used to chase bears with dogs and shoot them Now they obtained very many furs and after hours spent in pursuit. made numbers of blankets out of them.
shown the Athapascans all these things Kake qKe At first they were said, "Now I want to go to my native town. asked so persistently that they not willing to have him leave, but he Before they sent him away, however, they took finally consented. him away and obtained some small coppers for him. After that they got everything ready and set out the following winter. As they pad dled on they could see the places where he had camped during the hard time he had had after he left his own village. He asked the people to go up with him along the same trail he had taken through the woods. By that route they came to Grass creek (Tcu kAn-hm), to the place he had left, but, when they came down, the people of that These were the TcukAne di, Ka/gwAntan, village were afraid of them. Wuckita n, Koskle di, T!A q!dentan, LluklnAxA di, and QlAtlkaa yi. By and by one of the TcukAne di came out right opposite them and
After he had
7
said,
you coming here for, you land-otter people? We When who have been making medicine for you. saw that those people did not care to receive them they went they back through the woods to the town of the L!u!k!nAxA di. The LluklnAxA di saw that they had coppers, and took them away. Then the LluklnAxA di said, "You are going to be our people. Each man took a man out of the canoe and said, "You will That was the way they used to do. They w ould be my friend. take away a person s goods and then give him just what they wanted to. The Athapascans were foolish enough to allow it. Afterward the TcukAne di felt that they were unlucky in not having taken the
"What
are
are not the people
visitors in themselves.
Therefore, when a person is unlucky nowa 77 Because days, they say of him, "He sent the Athapascans away. they did this the TcukAne di are below all other Tlingit families.
That was what brought them bad luck, and that is also how the LluklnAxA di became very rich. They got a claim on the place where the copper plates come from. Next spring the LluklnAxA di went right to the mouth of Copper river. They made a village there at once and called it Kosle xka. One of the mountains there they called TsAlxa/ri and another Masli ca. All along where they went they gave names. A certain creek was called NA gAk u -hln, and they came to a lake which they named Ltu a. Then they went to a river called Alse x, at the mouth of which they established a town and named it Kosle x. Afterward went to the river from which the copper came and called it they Iq hl ni (Copper river). At Kosle x they built a house called TA hit Then all of them were LluklnAxA di, but some, from (Sleep house). the fact that they camped on an island, came to be called Q! At! kaa yi
s WANTON]
TLINGIT
.
MYTHS AND TEXTS
161
The Kosk le di, originally a part of the L !uk InAXA di, (Island people) used to encamp at a certain place where they dug the root s!in. This root pressed is known as t!Aganisk!ex, and the Kosk le di a The Koskle di built a house and receive their name from this word.
roofed
it
with moose hide.
So they came to own the Moose house
(Xasfhit).
of the L!uk!nAxA di were Ka gwAntan. They (the were invited to Chilkat by a chief named Tailless-Raven gwAntan) (Cku wu-yel). In the same town they were about to fell a tree to make a totem pole out of it, and just before they did so CqeLaqa a shaman, interviewed his spirits. When they struck the tree with an ax he said, "The chip went toward Huna. How is it that it went fell toward toward Huna?" And, when the tree fell, he said, This spirit s name was Huna. How is it that it fell toward Huna AnkAxwa i, and the pole was carved to resemble him. When it was brought in he said, "How is it that there is something wrong with these people we have invited. My spirit sees that there is something with them." Then they made a raven hat, and the spirit in wrong the shaman said, "The raven you made has been shot with an arrow. Many arrows are sticking into its body and blood is coming from its
The wives
Ka
"It
?"
mouth."
The people giving the feast gave a great deal of property away to Ka gwAntan. Each man in the family would give so many slaves and so much in goods. On their way home from this feast the iJuk InAXA di also made a raven, and some time later they went to a
the
Close to that place feast at the Ka gwAntan village of KAqLmuwu Qlone chief of the LluklnAXA di, put on the raven hat. Its tail and beak were made of copper, and the wings were copper plates. It had a copper plate lying in front of it at which it pecked. iJuklnAXA di also lived among the Ka gwAntan in that town, and they said, "Where
.
has that raven been?" The canoe people answered, "Why! this raven has been at Chilkat." "What did it eat at Chilkat?" that it ate at Chilkat was salmon skins." By salmon skins they meant the furs and hides that had been given away. Then they took the wings from this raven and the copper he had been pecking at and threw them ashore for the Ka gwAntan. They said, "Those are
"All
worth forty slaves." Before, when the GanAxte di (of Chilkat) had feasted and used their own raven hat, they spoke so highly of it that the LluklnAXA di had become jealous. By and by news of what the LluklnAXA di had done reached Chilkat, and the GanAxte di were very angry. They began to build Whale house (Ya i hit). Then they began to buy slaves in all quarters. They bought some De citan, some Tcu kAnedi, and some Llene di, and,
a
Probably erroneous.
Cf.
story 104.
49438
Bull.
3909
11
162
[BULL. 39
when they invited people to the feast for these houses, they first gave away the slaves they had been buying. The LluklnAxA di felt very
Flathead slaves not being esteemed very more than they had given away. Then highly war broke out between the two families, and the L!uk!nAXA di were badly defeated, losing many people. After that the people -whose friends had been enslaved, purchased, and given away felt so badly that they also made war on the GanAxte di with no better result. One of the GanAxte di chiefs was named Yel-xak. In those times people were afraid of a high-caste person who was rich, strong, and brave and did not want to have anything to do with him. This man s father-in-law was a LluklnAxA di chief at Laxayi k named Big Raven Then Yel-xak told his slaves to take food and tobacco to (Yel-Len). his father-in-law through the interior by Alsek river, and he did so. When he arrived, the chief said to him, "What did you come for?" "Your daughter has sent me with some tobacco/ Big Raven was very fond of tobacco. Before the slave started on this errand his master had said to him, "Be sure to notice every word he says when, you give him the tobacco." Then the slave took away from the tobacco the cottonwood leaves and a fine piece of moose hide in which feel As soon as he saw the leaves Big Raven said, it was wrapped. as though I had seen Chilkat now that I have seen these cottonwood
badly at
this,
because
this
amounted
to
"I
a respectable place. lot of respectable people so good that they give food even to the people live there. They are This Big Raven was a shaman and that were going to fight them."
leaves.
is
Chilkat
what Big Raven had said, they held a council the same evening in Cku wu-yel s house, Whale house, and Yel-xak said to his slave, Now you tell these people what that father-in-law of mine has said to you." And the
"
a very rich one. When the slave returned to Chilkat and told his master
soon as he saw me, he said, What are you doing here? him that his daughter had sent me to him with tobacco. After he had uncovered the tobacco and had seen the leaves he said,
slave said, and I told
"As
are such respectable people in Chilkat that they feed even the That was what Big Raven people who had come to fight them.
They
Then Yel-xak said, wonder if he thinks he has gotten even with me for the L!uk!nAxA di I killed on Land-otter point. I wonder whether he thinks he has gotten even with me for having killed all those at AnAk!-nu." He thought that Big Raven was a coward and was going to make peace. Then he moved about very proudly, while the visitors from other places watched him closely, and everything that he said or did was reported to Big Raven. A man among the LluklnAxA di, named Cadisi ktc, was bathing in
said."
"I
order to acquire strength to
kill
the GanAxte
s
di.
Then the
spirits
Lluk!-
nAXA
di
pounded on Big Raven
house to have his
come
SWANTON]
TLINGIT
said,
"LA
MYTHS AND TEXTS
163
kua has gotten up already. LA kua has My masters, which way is this LA kua going to go The people said, "What are you saying, Big Raven? Go wherever you think best." Then he told them to pound away on the sticks, and he shouted, "Here, here is the camping place." After the spirit had been all over their course it said, "Ho, he, the Raven swinging back and forth." For Cadisi ktc s war hat they made a carving of a monster rat which is said to live under the mountain Was Ii ca. His spear points they made out of iron taken probably from some wreck. They
out.
Big Raven
looked out now.
?"
considered themselves very lucky when they found this iron. They thought that it grew in the timber and not that it belonged to a ship. This they called Gaye s! ha wu (Log of Iron). Gaye s! was
the
originally
name
given to black rnud along the beaches to which people
likened iron rust.
the war canoes started from Kosle x for Chilkat, drilling as went. When people do this the} take out their drums and they
drill
Now
wherever possible.
There are certain songs called
"drilling
songs."
When
to go
camped,"
shaman said, "This is the place where LA kua they camped there. They thought that it would bring
the
any farther than to the place where he had camped. an expedition the war chief never looked back in the direc tion in which they had come. At KAqLmuwu they stopped long to get the LiuklnAXA di there. Those were the people of enough which so many had been killed by the Chilkat before. The KiksA di, TU qldentan, and other families also started with them, and they paid these for their help with copper plates. All this time the shaman s spirit sang the same song about "the raven swinging back and
bad luck
When on
forth."
reached Chilkat and stood in a row fronting Behind all stood Cadisi ktc. Then Yel-xak came out on top of the fort and said, "Where is that Cadisi ktc?" So Cadisi ktc stepped out in front of his party with the mouse war hat on his head, saying, "Here I am." Then Yel-xak said, "Where has that mouse (kutsli n) been? What has he been doing?"
last the warriors
At
the river back of
the Chilkat fort.
have been in that great mountain that belonged to and I have come out after you." After this they my heard a drum in the fort, which meant that those people were about to come out. Then they came out in files, and Yel-xak and Cadi But the Chilkat si ktc went to meet each other with their spears. still had their spears pointed w ith bone and mountain-goat horn, and when Yel-xak speared Cadisi ktc he did not seem to hurt him. Cadisi ktc, however, speared Yel-xak through the heart, and his body floated down the river on which they fought until it struck The end of this log moved against a log running out from the bank.
answered,
"I
He
mother
s uncle,
164
[BULL. 39
up and down with the current and Yel-xak s body moved up and down along with it. Then the shaman said, "Now you see what my That is the raven moving back and spirit has been singing about. Now you people are going to eat them all up. Don t be forth. frightened any more, for you have them all now that you have gotten At once they began to wade across, while the Chilkat people, him/ when they saw that their head man was dead, ran past their fort up At that time the iJuklnAXA di took the totem into the mountains. That is what the Chilkat shaman had meant by pole ankAxwa i. the chip flying toward Huna and the tree falling toward it. And this is also why they had so great faith in spirits at that time.
r
his totem, so he took the copper LiukhiAxA di before and started raven he had captured from the toward KAqUnuwu to make peace. His wife s father was head At this time the war had lasted for a long chief of the LiuklnAXA di. Cku wu-yel composed and sang a song as time, perhaps five years. he went along, as follows, "Why did you leave the Chilkat river as it flows, you raven? Why didn t you take it all into your mouth?" He meant to say, you are so strong, why didn t you make the The LluklnAxA di had gathered many fam river go entirely dry?" but the river was as large as ever. ilies against him, Just as Cku wu-yel came to the LluklnAxA di town, a man ran down toward the canoe, making believe that he was going to kill him, but one of the Ka gwAntan caught him and said, "Why do you want to He said, isn t kill that chief? You are not as high as because I am anxious to kill him, but because I was always so afraid of him when he was warring. a Then they seized Cku wu-yel to make him a deer and took him into Sleep house, the house of his father-in-law. When she saw him going in there, his wife came out of the canoe, carrying the raven hat he had captured. Eagle down was upon it. So they, in turn, brought out the ankAxwa i with eagle down upon it. They also painted the face of the deer and the face on the corner post represent
"If
Cku wu-yel felt badly for the loss of
he."
"It
"
ing Sleep.
This was because they had so much respect for this The painting of its face was the end of their troubles. It was against the deer s rules to eat devilfish or any kind of
"If
it."
post.
fresh
he still feels badly toward us, he will fish, but they thought, So he said to them, "Bring that devilfish here. refuse to eat I will eat that devilfish." They did not want him to eat it, but they wanted to see what he would say. As soon as he asked for it, there is so. fore, all shouted and put it back from him. They said, He has come to make peace." Then they danced for him. After this all of the GanAxte di came over and carried away his father-in-law to be deer on the other side.
"It
oSeep.
71.
SWANTON]
TLINGIT
said to
MYTHS AND TEXTS

"Have
"I
165
They
your
way
people in of asking
you your canoe ashore with all of have it ashore." This was their said, whether there would be any more war. Then they
wu-yel,
it?"
Cku
He
would say nice sunny
and we are going to come in in a shel tered place where there are no waves, are we not?" He would say, Then they would say "Yes, we are going to camp in a good place."
"Yes."
to the deer again, place, are we not;
"My
deer,
we
are going to
camp
in a
to him, "You are going to sleep well hereafter, are you not?" And he answered, When they were moving about, warring people could never sleep well. That is why they said this to him. By the
waves and wind they meant the troubles they had had, and by saying that they were going to camp in a calm place they meant that they were not going to war any more. The opposite deer, taken from Sleep house, was asked similar ques tions. If the deer did not have his mind fixed on making peace people knew it by his songs, therefore they noticed every word he uttered. A high-caste person was always selected as deer, because through him there would be a certain peace. The man that came to another vil lage to be taken up as deer brought food with him on which to feast the people there. The other side gave a feast in return. After they had made peace Cku wu-yel danced on the beach just before he set out. Ldahl n, the owner of Sleep house, danced on the other side. This is the only way in which people made up with each other after having been enemies for years. It happened years and years ago, and to this day those people are friends.
33.
ORIGIN OF THE GONAQADE T
In a village somewhere to the northward a high-caste person had married a high-caste girl from a neighboring village. His mother-inlaw lived with them, and she disliked her son-in-law very much because he was a lazy fellow, fond only of gambling. As soon as they were through with their meal she would say to the slaves, ^Let that fire go out at once." She did not want her son-in-law to have any thing to eat there. Long after dark the man would come in, and they would hear him eating. Then his mother-in-law would say, sup pose my son-in-law has been felling a tree for me." Next morning he would go out again very early. His wife thought it was useless to
"I
evening. the people went after salmon, and the gam bler accompanied them. After he had hung up quite a lot of this sal mon and dried it, he took it up into the woods beside a lake and made
say anything.
The same thing happened every

all
When summer came
a house there out of dry wood. Then he began chopping with his stone ax upon a big tree which stood a little distance back. It took him a very long time to bring it down. After he had felled it into the lake he made wedges out of very hard wood and tied their thick ends
166
[BULL. 39
with roots to make them strong. He tried to split the tree along its whole length. When he had accomplished this he put crosspieces between to hold the two sections apart. Then he baited his line with salmon, with the bright part turned out, and let it down between. He had been told that there was a monster in that lake, and he was he pulled going to find out. By and by he felt his line move, but when it up still more up quickly it broke. The next time, however, he pulled between the two rapidly and the creature followed it to the surface halves of the tree. Then he pushed the crosspieces out so that the halves of the tree sprang together and caught its head while he jumped He stood on a grassy spot near by to watch. Then the ashore.
monster struggled hard to get away, and it was so strong that it kept dragging the tree clear under water, but at last it died. Now the man spread the cedar apart by means of his crosspieces, dragged out He saw that it had very sharp, the monster s body and examined it. looked like copper. Then he skinned strong teeth and that its claws it with the claws, etc., entire, dried it very carefully, got inside, and went into the water. It began to swim away with him, and it swam down to the monster s house under the lake, which was very beautiful. After this man had come up again, he left his skin in a hole in a dry tree near by and went home, but did not say a word to anybody about what he had discovered. When winter came all went back to their village, and the following spring there was a famine.
am going away. I will One morning the man said to his wife, be here every morning just before the ravens are awake. If you hear a raven before I get back don t look for me any more." Then he again got into the monster s skin and swam to his house. He found that from there he could go out into the sea, so he swam along in the sea, found a king salmon and brought it back. He took off his skin and left it where he had put it before. The salmon he carried to town and left on the beach close to the houses. Next morning this man s mother-in-law got up early, went out, and came upon a salmon. She thought that it had drifted there, so she took it home. Then she came in and said to her husband, I have found a fine big salmon." They cooked it for all the people in the village and distributed the food, as was formerly the custom. Next evening her son-in-law did the very same thing, only he caught two salmon. Then he went to bed. He told his wife that it was he who was getting these salmon, but she must not say a word about it. The third time he brought salmon in and his mother-in-law found them she considered the matter very deeply. Her son-in-law would sleep all day, not getting up to eat until it was almost evening. Before this he had been in the habit of rising very early in order to gamble. When he got up next day, the old woman said to him, The idea of starving people who are sleeping all day. If I did not go
"I
"
"
SWANTON]
TLINGIT
MYTHS AND TEXTS
167
around picking up dead salmon the whole village would be starving." to what she said, and afterward he and his wife laughed about it. Next evening he went out again and caught a very large halibut, which he also put in front of his mother-in-law s house. By this time
He listened
the
It
woman
thought,
spirit.
"I
wonder what
this
is
that
is
must be a
I believe I
am going to become
bringing me luck. the richest person
That is why this is happening to me." When she went out this morning, as was now her custom, and saw the large halibut, she called to her husband and her slaves to bring it up. She felt very proud. Then the chief sent word all through the village, "No one is to go out early in the morning. My wife has had a bad dream." She had not really had such a dream, but she told her husband so because she did not want anybody to get ahead of her. In those days every one listened to what the chief said and obeyed him. Next morning the young man got a seal and laid it down before the houses. Meanwhile his mother-in-law treated him worse and worse. She will never go out again in the morning to find anything. I said, know that the people in this village would starve if I did not find After that she found the seal. Then they singed the hair things." off, scraped it in water to make the skin white, and cooked it in the skin. The chief invited everyone in the village to his house to eat it.
in the world.
"I
He made
his wife
had saved
speeches and listened to speeches in return which told how all of them. Her son-in-law lay in bed taking
"I
everything in. Also when a canoe landed in front of the town his mother-in-law would say, suppose my son-in-law has brought in a load of seal," and he listened to her as he lay there. In the middle of that night the old woman pretended that she had
The spirit in her said, I am the spirit that finds all this food for you." Then she said to her husband, as she lay in bed, "Have a mask made for me, and let them name it Food-finding-spirit. Have
"
spirits.
So her husband sent for the best carver in town, had asked for. Her husband had an apron made for her with puffin beaks all around it. After that spirits came to her and mentioned what she was going to find. She rattled her rattle, and her spirits would say that she was Her son-in-law lay abed listening. rattling it over the whole village. The whole village believed in her and thought that she was a wonder ful shaman. The first time the woman went out she found one salmon, the next time two salmon, the third time a halibut, the fourth time two halibut, and after that a seal. Now she said her spirits told her that she was going to find two seals, so, her son-in-law who had heard it, went out the His wife felt very badly for following night and found the two seals.
made."
a claw hat a
and he made
all
of the things she
A hat
imitating the claws of some animal.
168
[BULL. 39
him because her mother nagged him continually. She talked more and more of her spirits all the time, and the high-caste people invited to
She would sing how high her her a great deal of attention. But spirits were, and the village paid she called her son-in-law Sleeping-man. She gave him to eat only a u few scraps left over, and would say to the people, Leave some scraps
their feasts spoke very highly of them.
there for
Sleeping-man."
Next morning she found a sea lion which her son-in-law had caught Her son-in-law kept say that night, and again she felt very proud. If you hear the ravens to his wife, "Always listen for the ravens. ing before I come you may know that something has happened to me. When his If you hear one before I come get right out of bed." mother-in-law invited all the people for this sea lion the people would has been this way from olden times. The chiefs in a village say, Then the woman acted like a shaman and said, are always lucky."
"It
"The people of the village are not to go over that way for wood, but over back of the village." Although she had not a single spirit she made the people believe she had them. Next morning the son-in-law went out again, caught a whale, and
left it in
prised filled a large number of boxes with oil from what was left over after, the feast. She had boxes full of all kinds of food, which the town
when
the usual place. The village people were very much sur She the chief s wife found it, and she was very proud.
people were buying. They looked up to her as to a great lord. But her son-in-law said to his wife, "Don t help yourself to any of She was treating that food. Whatever she gives us we will take."
him worse every day.

see that I
The son-in-law
also said to his wife,
If
you
dead in the skin I have, which has been bringing us do not take me out of it but put me along with the skin in good luck, the place where I used to hide it, and you will get help." This went on for a long time, but he thought he would not get another whale because he had had such a time with the first. Mean while his mother-in-law continued to say spiteful things about him, things to make the village people laugh at him, and now that she had spirits she was worse than ever. Quite a long time after this, however, he did catch two whales and tried to swim ashore with them. He worked all night over them, and, when he got near the place where he used to leave things on the beach, the raven called and he died. When his wife heard the raven s cry she remembered what he had Still she said, and began dressing herself, crying as she did so. remained in doors, knowing that the whole village would go down to see the monster. Then her mother walked out as usual and saw two whales lying there with a monster between them. It had twô fins on its back, long ears, .and a very long tail. All of the people went
am
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169
down
to look at
ster there.
They did
it and said to one another, "There is a terrible mon Come down to look at it. It is something very strange. not know what it was, but supposed that it was the old
"
woman
At
started
to build
s spirit.
last,
when she heard all this racket going on, the chief s daughter down the steps from the high foundation such as they used
on
all
so that
in those days, and she wept very loudly as she descended the people could hear her. They looked at her and won dered what was wrong with her, thinking, "What does that high-
caste girl mean by calling the monster her husband?" Nobody would go near, for they were afraid of the chief, of the chief s daughter, and of the monster. But, when the girl. had come down, she said to her mother, who was still looking at the monster, "Where are your You are a story teller. You say that you have spirits spirits now? when you have not. That is why this happened to my husband." Now the interest was so intense that people had crawled up on the roofs of the houses and on other high places to look at the monster. As the girl also stood there looking, she said, "Mother, is this your
Food-finding spirit? How is all over the world never die.

life again."
it
that your spirit should die?
If this is
your
spirit
make
it
come
Spirits to
Then the
people,
girl
went
close to the
monster and said to the village
"Some
hand on each. When the people saw this they were very much surprised and said, "He must have been cap tured by that monster." From that time on this monster has been known as the GonaqAde t. The people helped to take the woman s husband and the monster s skin up to the edge of the lake and put them into the hollow in the tree. There they saw the log, broken hammers, and wedges lying about where he had killed it, and reported to the rest of the people so that everyone went there to look. But the old woman was so ashamed that she remained in doors and died. When they found her body blood was coming out of the mouth. Every evening after this the dead man s wife went to the foot of the tree which contained his body and wept. One evening, how ever, she perceived a ripple on the water, and looking up, saw the monster flopping around in the lake. Then the creature said to her, It was the voice of her husband. "Get on my "Come here." it said, "and hold tight." She did so, and he swam down back,"
out, one to the
husband had apart to come
are very clean come and help me." Her died in the act of holding the jaws of the monster
of
you that
monster
former house.
This monster
is
the
GonaqAde
that brings good luck to those that see him. His wife also brings the good luck to those who see her, and so do their children, of the Creek," who live at the head of every stream. Daughters
170
34.
[BULL. 39
A STORY OF THE GONAQADE T
The head came down
chief of the people living at the head of Nass river once to the ocean and on his way back tied his canoe to a
cliff.
dead tree hanging from a

ing very hard.
At midnight he
felt
the canoe shak
foam breaking almost over his canoe. Then he thought of a sea monster, and climbed up to the cliff by means of the dead tree. His nephews, however, went down with the canoe. A GonaqAde t had swallowed them. Along with this canoe had come down another, which stopped for the night at a sandy beach right opposite. They had seen the chief s canoe there the night before, and, observing next morning that it was gone, supposed the chief had started on ahead and continued
terrified to see
He jumped up and was
their journey. They had also felt the motion of the sea, although it was previously very calm. When they reached home the canoe chief asked whether the head chief had returned, and they said, Then he told them how strangely the sea had acted and how he missed the chief s canoe and thought that it had gone on ahead. After he had remained in the village for five days the canoe chief began to think seriously about the chief s absence. Then he got into a large canoe along with very many people and set out to look for him. Four men stood up in the canoe continually, one at the bow, one at the stern, and two in the middle, looking always for the chief from the time that they left their village. They camped very early that night and arrived next morning at the dead tree where the chief s canoe had been tied. As they passed this place they heard and the man in the stern, looking up, saw the miss somebody shout, ing chief standing on the very top of the cliff. They saw also signs of the GonaqAde t and knew what had happened. Then they took him in, but he would say nothing until they had gotten back to the There he spoke, saying, did not have time to awaken village. sisters children. I could not have saved myself if I had done my That is why they are gone. so. He felt badly about them. Then all the people in the village began bathing for strength, sitting in the water and whipping each other, so that they might kill the monster. The chief, however, was very quiet, and, when they asked him what they should do, he told them to do as they pleased. They were surprised at this. When he saw that they really meant business he was very silent, and they could see that he was thinking deeply. Finally he said, "Boys, you better not punish yourselves so much. You are injuring yourselves, and you are all that I have left now.
"No."
"I
"
Let us treat
sisters
we
this monster kindly. Instead of having destroyed children, he may have taken them to live with him, and, if were to kill him, we might kill sisters children as well. Instead
my
my
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it."
171
I will give a feast and invite this GonaqAde t to They all told him to do so if he thought he could get his nephews back thereby. Then they talked this whole matter over in the chief s house, and
the chief said, "Who will go to invite this GonaqAde And many of the brave young men answered, will; I will," so that he got a canoe load very quickly. After that the chief said, Which one of
t?"
"I
"
my
of
brothers-in-law will go to invite
him?"
"I
will,"
answered one
them who was also brave. Then all got into the canoe, traveled that night and encamped just before dawn on a sandy beach close to the GonaqAde t s cliff. About noon they put on their best dancing clothes and paddled to the cliff. Then the chief s brother-inlaw arose in the canoe and shouted out as loudly as he could, "The
He repeated great chief has invited the GonaqAde t to a feast." these words four times, and the fourth time he did so the water began
to act as on the night when the chief s nephews had been lost. The foam became very thick finally, and the cliff opened, revealing at some distance a very long town. They were invited to come nearer, and, although they thought that the cliff would close upon them,
they did so. There were many men about this town, and out of one large house came the chief (the GonaqAde t), who said, "Our song leader is out after wood. Therefore, my father s people, you will have to stay out there quite a while. We must wait for our song leader." Then the GonaqAde t said, long time since I heard that I was going to be invited to a feast by that great chief." While he was so speaking there came people into the town with a load of wood,
"A
and they knew that it was the song leader himself. The GonaqAde t s people were now so impatient that all rushed down to the song leader s canoe and carried it up bodily. Then the streets became empty, because everyone had gone in to dress, and in a little while
they came
canoes.
down on
the beach again and danced for the people in the
As soon as this was over the visitors asked to come ashore, and immediately their canoe with everyone inside was carried up to the house of the chief. One of the visitors was sent to all the houses in
-the
town to invite them to the chief s house, and there they gave them Indian tobacco and watched very closely to see what they
it.
They seemed very fond of it. GonaqAde t said, "Let us have a dance for these people who have come to invite us. Let us make them happy." They went away and dressed, and that evening they had a dance for their visitors. Then the GonaqAde t said, a "These people that come to invite me have to Early next t sat up in bed and said to the morning, therefore, the GonaqAde people in the house, "Make a fire and let us feed these people who have
would do with
After this tobacco feast was over the
fast."
a See Twenty-sixth
Annual Report
of the
Bureau
of
American Ethnology,
p. 440.
172

so far to invite
after him.
me."
[BULL. 39
come
to
announce that he was
come
will
When
men through the village to have a feast for the people who had going this was over, he said to his visitors, "You
He
sent one of his
stay here with us for four days." Many people had* volunteered to go on this expedition, because they thought that if they were swallowed they would see those who had been lost before, and they looked for them all of that time, but
in vain.
At the
close of the fourth
day the GonaqAde
will start off
very early in the
morning."
When
said, "We close to the they got
however, it rained hard, and they thought they would not be able to dance in it. Seeing that it did not let up, they said to the GonaqAde t, "Haven t you a shaman among you! Now is the time to get help from your shaman. He ought to make it stop rain They employed him, and he made the rain stop by summoning ing." All this time the people who had invited the GonaqAde t his spirits. were very silent, and only he knew what was the matter with them. As they were now very close to the town, they sent one canoe thither to make it known that the GonaqAde t s people were encamped close The chief told his people to get a by, ready to come to the village. of wood and take it to those he had invited, because they quantity were to stay there another day. All in the village were anxious to do this, because they thought that they would see the chief s nephews. As they went along they said to one another that they would look for
host
s village,
the chief
s eldest
nephew,
whom
dancing clothes.
disappointed.
But, when they

all
they expected to see dressed in his arrived at the camp, they were
t s
Next morning
of the
GonaqAde
people started for the village,
and, arrived, they were asked to stop their canoes a few feet off so that the village people could dance for them. Then the came down close to their canoes and danced. After village people
when they
ward the GonaqAde

led,
t s people danced. The GonaqAde t himself the same hat with jointed crown. always wearing Next day the village people danced again, and, after they were
fasted
through, the chief said that his guests would have to fast. So they all that day, and very early in the morning the GonaqAde t
got up and told his people that they must sit up in bed and sing before the raven called. This they had to be very particular about. Then
the village chief sent to the different houses to announce that the
GonaqAde t and his people were to eat, and he gave them food that day. They danced for three days and feasted for the same length of time. The fourth day the village chief invited the GonaqAde t s people in order to give them property. He gave more to the Gona qAde t than to all the rest. That was his last feast. The evening he finished it he felt sad, and he and all of his people were very quiet because they had not yet seen his nephews. He said to himself,
"I
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wonder why this Gonaq Ade t did not bring my sisters children. That is just what I invited him to the feast Soon after this thought had passed through the chief s mind the GonaqAde t called loudly to one of his men, Bring me my box from over yonder." This box was beautifully carved and painted, and it was from it that the Tsimshian came to know how to carve and paint
for."
"
boxes.
Then he took out a

rattle,
chief s dancing hat with sea lion bristles
and just as soon as he had done so the chief s eldest stood beside him. He put the headdress upon him and gave nephew him the rattle, and the Gonaq Ade t s people sang songs for him. They sang four songs, and the GonaqAde t said, "This hat, this rattle, and these songs are yours." The village chief was happy when he
and a
saw his nephew. Then the Gonaq Ad e t went through the same actions as before. There had been twenty youths in the chief s large canoe, and he gave each a hat, a rattle, and four songs, making them all stand on one Now the village chief felt very happy and was side of the house. glad that he had invited the GonaqAde t to him instead of doing as the village people had planned. Next morning, when the GonaqAde t was preparing to start, it was very foggy. He and his people left the village singing, and their canoes went along side by side until they passed out of sight in the fog.
They returned
It
is
to their
own home.
do not want to hear the raven
from
this story that people
The chief s headdress with sea lion bristles before their guests get up. also came from the GonaqAde t, and so it happened that the Nass
people wore
it first.
35.
boy at
his village. her. One day, therefore, he went up to the lake and watched there Next day he did the same thing all day, but he did not see anything. again, and late in the afternoon he thought that he would sit down
ORIGIN OF THE LIE NAXXl DAQ a Auk (Ak! u heard that a woman lived in the lake back of He heard this so often that he was very anxious to see
)
in the high grass.
The sun was
shining on the lake,
making
it
look
very pretty. After some time the youth noticed ripples on the water, and, jumping up to look, saw a beautiful woman come up and begin play After her came up her two babies. Then the man ing around in it. waded out into the lake, caught one of the babies, rolled it up in his
skin coat, and carried it home. All that night he had to watch the child very closely, for she kept trying to get away, but at last he became so sleepy that he rolled the
child
up once more and
fell
asleep.
and
close of story 105.
a See story 94
174
[BULL. 39
the child got up, dug out the eyes of everybody in that house, and went from house beginning with the man who had captured her, entire village doing the same thing. to house throughout the
Now
There was a sick woman in that place for whom they had made a small house back of her own, and, when this child came in to her, she She said to herself that she thought tried to make out whose it was. child in the village, yet she did not recognize this one. she knew every
The
had the people s eyes rolled up in some leaves. As it sat them the woman thought, "What is that child She would throw them into the fire and then take them eating?" out and eat them. Finally the woman sat up, looked to see what the After child was devouring, and discovered they were human eyes. she was through with what she had the child would go out again after more. The woman watched her closely.
child
close to the fire eating
Now
for,
woman felt very sleepy but she did not dare to sleep time she began to doze off, she felt the child coming toward every
the sick
her face.
She had a
little
child beside her.
Finally the sick
woman
determined that she would stay awake, so she placed her walking stick very close to her, and, as soon as the child came too close, she would strike it and make it run away. This continued until daylight
the child disappeared. the woman was surprised to hear no noises about the town and wondered what was wrong. She thought she would go out to First she went to her own house and saw that all the people look.
when
Now
same She threw her marten-skin robes about herself, took a copper plate on each side, placed her baby on her back and started off. She is the Lle nAxxi dAq, which a person sees when he is going to become very
there were dead, with their eyes gouged out, and she saw the thing in all the other houses. Then the woman felt very sad.
(The L! e/nAxxi dAq is therefore one of the Llene di.) wealthy. One time after this a man of the Wolf clan named Heavy Wings
(KitcildA iq !) was out hunting and heard a child cry somewhere in the woods. He ran toward the sound very rapidly, but, although the child s voice seemed to be very close to him, he could not see what
caused it. Then he stopped by the side of a creek, tore his clothes off, and bathed in the cold water, rubbing himself down with sand. Afterward he felt very light and, although the voice had gotten some distance away, he reached it, and saw a woman with an infant on her back. He pulled the child off and started to run away with it, but he did not escape before the woman had given him a severe scratch upon his back with her long copper finger nails. By and by he came to a tree that hung out over the edge of a high cliff and ran out to the end of it with the child in his arms. Then the woman begged very hard for her baby saying, "Give me my baby." As she spoke she put her hand inside of her blanket and handed him a copper. When he still
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175
refused to give her the child she handed him another. Then he gave u the child back, and she said, That scratch I made on your back will be a long time in healing. If you give a scab from it to any one of
your people who is poor, he will become very to anybody but your very near relations."
rich.
Do
not give
it
And so in fact it turned out. The sore did not heal for a long time, not even after he had become very rich. Everything that he put his hand to prospered, and the relations to whom he had given scabs became the richest ones next to him.
36.
THE THUNDERS
A high -caste girl who had four brothers went out of the house one morning and stepped on a snail. Then she said u Oh! this nasty thing. There isn t a time when I go out but that snail is around this house." The evening after a youth of about her own age came to the girl, and she went off with him. When the people found that she had disappeared they searched for her everywhere. They did not know what had become of her. Her brothers also hunted everywhere, but for a long time without result. Some distance behind the village was a high, perpendicular cliff without a tree or a bush on it, and half way up they at last saw their sister with a very large snail coiled around her. They ran about underneath and called to her to throw herself down, but she could not. She was stuck there.
After this the four brothers tried to find some way of flying. They one kind of wood after another and also bone for wings but in vain. After they had flown for a short distance they always dropped
tried
again. Finally they employed yellow cedar. The first time they used it they got half way up to the place where their sister was, but the second time they reached her and dragged her down, leaving
down
the snail
still
there.
left their
But the four brothers now
own
village,
because they said
that their sister had disgraced them, and they became the Thunders. When they move their wings you hear the thunder, and, when they
wink, you see the lightning. At the time when these brothers
father
s village
first
went away the people at
their
were starving, so they flew out over the ocean, caught a whale and brought it to the town that it might be found next morn So nowadays people claim that the Thunder is powerful and ing. can get anything, because they know that it was powerful at that time. After the famine was over they left the world below, went to the sky to live, and have never been seen since. The Taqestina claim the Thunder, because those brothers belonged
to that family.
176
37.
LBULL. 39
ORIGIN OF THE SCREECH
OWL a
There was a certain woman at Sitka living with her husband and her husband s mother. One evenkig she got hemlock branches, made strings out of red -cedar bark, tied them together, and put them around herself. Then she went out to a flat rock, still called Herring rock, where herring are very abundant, just as the tide was coming
over it, and, when the fish collected in the branches, she threw them up on the beach. Every day during the herring season she did the same thing, and after she reached the house she put her apron care
fully
away until next time. One day her old mother-in-law heard her cooking
"What is
"a
said,
"Will you give me was hungry, but, when she some?" woman, reached out her hand for it, her daughter-in-law dropped a hot rock into it and burnt her. When her son came home that evening the old woman told him what had happened. She said, "She was cooking something. I know that it did not smell like clams. When I asked her for some she gave me a hot rock and burnt my hand. I wonder where she got that fish, for I am sure that it was some sort of fish. Immediately after you leave she is off. I don t know what she does." When the man heard that, he and his brother who had been hunt ing with him started out at once before his wife saw them. They
answered,
that you are cooking, my son s few clanis that I have collected."
for she
wife?"
the herring and "Oh!" she
said the old
pretended that immediately to there they saw out to the rock,

in they
they were again going hunting, but they returned

a place where they could watch the village. From the woman put on her apron of hemlock boughs, go
and come home with the herring. As soon as she had went out themselves and got a canoe load of the fish. gone Then the woman s husband went up to the house and said to his wife, I have a load of herring down there." So she ran down to the canoe and saw that it was loaded with them. She began shouting up to them, "Bring me down my basket," for she wanted to carry up the fish in it. The people heard her, but they felt ill-disposed toward her on account of the way she had treated her mother-in-law, so they paid no attention. She kept on shouting louder and louder, and She shouted, "Hade wudika t, presently her voice became strange. wudika t, wudika/t." 6 She also began hooting like an owl. As she kept on making this noise her voice seemed to go farther away from the village. The people noticed it but paid no attention. After she had asked for the basket right behind the village, she sounded still more like an owl, and finally she ceased to ask or the
"
a
b
Story 98 is another version. This way with the basket (kat).
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177
She had become the screech basket, and merely hooted (hm, hm). owl. She left them altogether. Nowadays, when a young girl is very selfish, people say to her,
"
in-law
Ah! when you get married, you will put a hot rock into your mothers hand, and for punishment you will become an owl."
38.
LITTLE FELON
certain
man had
"Hold it under the smoke hole house and get some one to poke it with something very sharp through the smoke hole. You will find that it will get well." He did Then he wrapped go, and the two eyes of the felon came right out. them up and put them away. Late in the evening he looked at it and saw a little man there about an inch long. It w as the disease from his finger. He took very good care of this little man and he grew rapidly, soon becoming large enough to run about. He called the little man Little Felon (Kweqk! u ). Little Felon was a very industrious little fellow, always at work, and he knew how to carve, make canoes, paint, and do other similar When he was working his master could not keep from work things. He simply had to work. They thought it was because ing himself. he had come from the hand. Little Felon was also a good shot with bow and arrows, and he was a very fast runner, running races with all the different animals. Finally he started to run a race with the heron, and everybody said the heron would prove too much for him. They raced all the way round Prince of Wales island, and, when they were through, Little Felon said to the heron, have been way back among the mountains of this island, and there are thirty- three lakes." The heron answered, have been all along the creeks, and
ribly, so that he could get no sleep. it. One day somebody said to him,
a felon (kweq) on his finger and suffered ter He did not know what to do for
of the
"I
"I
there are fifty creeks." By and by a youth said to Little Felon, "There is a girl living with a certain old woman. She is a very pretty girl and wants to marry,
but she hasn t seen anybody she likes. Her grandmother has the dried skin of an animal and she has been making all the young fellows guess the name of it. Those that guess wrong are put to death. don t You ought to try for her." But Little Felon said to the boy, You tell care to marry, and I don t want to guess, because I know.
"I
it is the skin of a louse. It was crawling upon the woman, and she put it into a box and fed it until it grew large. Then she killed and skinned it. You will get her if you tell her. But be care ful. That old woman knows a lot about medicines. When you are going toward her, go with the wind. Don t let the wind come from her. Don t go toward her when the south wind is blowing. Go
her that
49438
Bull.
3909
12
178
[BULL. 39
toward her when the north wind is blowing. Nobody goes directly to her. People talk to her from quite a distance. A person goes to her house only to be put to death. Those persons who guess stand a great way off to do it. When they don t guess right they go to She has a large square dish in that house and are put to death.
which she cooks their
bodies."
After that the boy went toward the old woman s camp and re mained at some distance from her for a very long time, for the south wind was blowing continually. She seemed to know that he was
and said to her granddaughter, There who has been around here for a very long time.
"
there,
is
He
a fellow coming is the one who
The little man had said to the youth he was about me. That old woman has all kinds of dangerous things with which to kill people." As soon as the north wind began to blow, Little Felon told him to go on, so he approached the old woman unnoticed and stood looking at her for a long time. Finally she looked up, saw him, and said, "Oh! my grandson, from how far away have you come?" He told She gave him her, and she invited him in to have something to eat. when they were through, she showed him all kinds of food. Then, He answered, the skin and said, "What kind of skin is this?" She looked at him then for some "That is a louse skin, grandma." time without speaking. Finally she said, "Where are you wise from, he said, "from all around." Then she from your father?" can marry my granddaughter. But do you see said right, you
is
going to marry
"
you."
helping,
Don
tell
"Oh!"
"All
that place over there?
very large devilfish
lives there.
want
you The youth went back

it."
to kill
said.
Felon and told him what she had is a monster there. That is the she gets rid of boys, is So Little Felon made a hook, went way to the place where the devilfish lived, made it small, and pulled it He put the stick over his companion s shoulder and said right out. to him, "Carry it this way." The youth did so and, coming to the old woman s house, he said, this the devilfish you were talking about?" He threw it down, and it grew until it became a monster
to Little
"Oh!"
he answered,
"there
it?"
"Is
The old woman felt very badly, out of this house and lay it down outside." He did so, and the moment he picked it up it grew small again. Then the old woman said, "Do you see that cliff that goes right down into the water? A monster rat lives there. If you kill it, you
again that
filled
the entire house.
and
said,
"Take it
shall
have
my
granddaughter."
it,
told Little Felon about
who
she would give you a lot of
The youth went away again and told you so. I knew that So they got their bows things to
said,
"I
do."
and arrows ready, went to the hole of the monster, and looked in. It was asleep. They began shooting it. They blinded it first by
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MYTHS AND TEXTS
179
shooting into its eyes and then they shot it through the heart. They ran in to it to shoot, but, as soon as they had wounded it fatally, they rushed out again, and it followed them. It ran right into the ocean, and they could hear it splashing the water about it with its tail. It sounded like thunder. Finally the rat died and drifted ashore. Then Little Felon told the young man to take it up and carry it to the old woman, and, as soon as he had grasped it, it was very small and light. He carried it in to her and said, this the rat you were Then he threw it down, and it filled the house. So talking about?"
"Is
she said, "Take it up and put it outside." Now the old woman spoke again. Way out there in the middle of Go out and fish for it, and you shall get my the ocean is a sculpin.
"
granddaughter."
So he and Little Felon went out there and caught
the sculpin, which Little Felon made very small. He threw it into the bottom of the canoe and left it there. When they reached land the
youth took it up to the old woman and threw was an awful monster with great spines.
it
down
inside.
Lo!
it
the old woman did not know what to do. She thought, kind of boy is this?" Then she said, "Do you see that point? A very large crab lives out there. Go and kill When they got out there they saw the crab floating about on its back. It looked very dangerous. Little Felon, however, told the crab to get small, and it did so. He killed it, put it into the canoe, and carried it to the old woman, who exclaimed, "Oh! he has killed everything that
Now
"What
it."
woman said, "Go far out to sea beyond the place where you got that sculpin. I dropped my bracelet overboard there. Go and get So he and Little Felon set out. But first they dug a of clams and removed the shells. quantity They took these out to that place and threw them around in the water, when all kinds of fish began to come up. Then Little Felon saw a dogfish coming up and said to it, bracelet was lost over there. Go and get it for me." He did so, and the youth took it to the old woman. Then the old woman was very much surprised and said, "Well! that is the last." So she said to her granddaughter, "Come out. Here is husband. You must have respect for him always." So he your married her. After that he went over to Little Felon and asked how much he owed him. "You don t owe me anything," said Little Felon. You remember that at the time I was suffering so badly you
it."
belongs to me." Then the old
"A
pricked
me
Little yes, this is the fellow." swims close to the beach.
And the youth answered, Oh through the smoke hole. Felon (Kweqk! u ) is a slender fish that
After that the young
man and
his wife
always traveled about
together, for he thought a great deal of her. By and by, however, they had a quarrel and he was cruel to her. So she went away and sat
180
[BULL. 39
a point, after which she disappeared and he did not know He went out on the point and hunted to her. everywhere. He is a lonely beach snipe, called ayAhlyiya which is often seen hunting about on the points to-day, and when they see him the Tlingit say, There he is looking for his wife."
down on
what had happened
"
39.
ORIGIN OF THE FERN ROOT AND THE GROUND HOG

girls of a certain
place were playing house under a cliff back of and each of them took some kind of food there. Among them were two very poor little orphans who had no food to bring, so the elder went home and brought up the bony part of a dry salmon and the younger a fern root named k !WA!X. Then the older girls took these from them and threw them away, so that they began to cry very
The
their village,
hard.
While the girls were crying, the cliff behind them fell over in front and imprisoned them all. They began to cry from fright. After that they began to rub on the cliff the tallow and salmon they had with them, and the little birds that had also been imprisoned began to peck
In so that at length they began to make a hollow in the rock. course of time the birds pecked a hole entirely through, and, when it was large enough, the girls began to crawl out. Finally all of the
it off,
were taken out except one poor little girl who got stuck half way. had in reality closed in on her, and they continued to do so Her head became the fern root until they had cut her quite in two. (klwAlx) and her body became a ground hog.
girls
The
walls
40.
THE HALIBUT THAT DIVIDED THE QUEEN CHAR

LOTTE ISLANDS
Formerly there was but one village on the Queen Charlotte islands ni, Town-far-out). Every day the people used to go out from this village to fish for halibut, and all were successful except one man. Though the people all about his canoe were pulling in fish he caught nothing day after day, and he became angry. One calm day, however, he had a bite. Pulling at his line he found that something very strong was attached to it. After he had pulled it up a short distance it would pull the line away from him, and each time he let it go for fear of losing it. When he at last got it up, how He could ever, it was only a little halibut about as big as a flounder. not catch anything else. In the evening, after this man had brought his halibut ashore and had entered his house, he said, I have a very small halibut. It might His wife took up her knife and went dow^n to it, but bring me luck." when she saw that diminutive fish she took it by the tail and threw it up on the beach. Then the halibut, which was still alive, began
(Deki qoan a
i
a Evidently fragmentary.
SWAXTON]
TLINGIT
faster
MYTHS AND TEXTS

faster.
181
to flop
up and down
and
Presently the
woman saw
larger halibut lying there. Everybody now watched it, and it kept flopping and increasing in size until it became as large as a paddle. By and by it grew to the size of a large piece of red-cedar bark pre
pared for roofing, and at length it covered the entire beach. Toward evening it was a veritable monster, which smashed the whole town in Before that the Queen Charlotte group formed pieces by its motions. one large solid body of land, but the halibut broke it into the various portions that exist to-day. At that same time the people of this single village were scattered all over the group.
41.
THE IMAGE THAT CAME TO LIFE
on the Queen Charlotte islands married, and soon fell ill. Then he sent around everywhere for the If there were a very fine shaman at a certain best shamans. very None of them village he would send a canoe there to bring him. could help her, however, and after she had been sick for a very long
young
chief
afterwards his wife
time she died.
Now the young chief felt very badly over the loss of his wife. He went from place to place after the best carvers in order to have them carve an image of his wife, but no one could make anything to look like her. All this time there was a carver in his own village who could carve much better than all the others. This man met him one day and said, "You are going from village to village to have wood carved like your wife s face, and you can not find anyone to do it, can you? I have seen your wife a great deal walking along with you. I have never studied her face with the idea that you might want some one to
it, but I am going to try if you will allow me." Then the carver went after a piece of red cedar and began working upon it. When he was through, he went to the young chief and said, "Now you can come along and look at He had dressed it just as he used to see the young woman dressed. So the chief went with him, and, when he got inside, he saw his dead wife sitting there just as she used to look. This made him very happy, and he took it home. Then he asked the carver, "What do I owe you for making this?" and he The carver had felt sorry to replied, "Do as you please about see how this chief was mourning for his wife, so he said, is because I felt badly for you that I made that. So don t pay me too much for
carve
it."
it."
"It
it."
He
paid the carver very well, however, both in slaves and in
goods.
Now
marten-skin robe.
the chief dressed this image in his wife s clothes and her He felt that his wife had come back to him and
treated the image just like her. One day, while he sat mourning very close to the image, he felt it move. His wife had also been very fond of him. At first he thought that the movement was only
182
[BULL. 39
his imagination, yet
at
some time
it
he examined it every day, for he thought that would come to life. When he ate he always had the
image close to him.

all
After a while the whole village learned that he had this image and came in to see it. Many could not believe that it was not the
herself until they
woman
had examined
it
closely.
One day, after the chief had had it for a long, long time, he exam ined the body and found it just like that of a human being. Still, although it was alive, it could not move or speak. Some time later,
however, the image gave forth a sound from its chest like that of When he had crackling wood, and the man knew that it was ill. from the place where it had been sitting they some one move it away found a small red-cedar tree growing there on top of the flooring. They left it until it grew to be very large, and it is because of this that
Queen Charlotte islands are so good. When people up look for red cedars and find a good one they say, "This this way looks like the baby of the chief s wife." Every day the image of the young woman grew more like a human being, and, when they heard the story, people from villages far and near came in to look at it and at the young cedar tree growing there,
cedars on the
which they were very much astonished. The woman moved around very little and never got to talk, but her husband dreamed what she wanted to tell him. It was through his dreams that he knew she was
at
talking to him.
42.
DJIYI
While the Tlingit were still living at Klinkwan (Linq-an) a famine broke out. There was an orphan girl there named Djryi n who was taking care of herself. Once in a while her father s sister would help her, but all were starving, her father s sister also being poor. One day some women were going off to dig tslet roots, and this orphan very much wished to accompany them, but they would not take her. They said she was dirty and would bring them bad luck. When she laid hold of the canoe they struck her fingers to make her let go, but she was very hungry and very persistent, so that her
father s sister finally took her
she did not
in. When they encamped that night come back, and they did not know what she was living on.
The women who were angry with her said, "What is the matter with her? Why doesn t she come back to eat?" When they got ready to start home the orphan had not returned, and they left her there alone. They also threw water on the fire. The girl s aunt, however, procured a coal and threw it into the brush house where they had camped, along with a piece of dried sala
Or
better Djun.
Haida versions
is
of the
all
same
will
be found in Memoirs Amer. Mus. Nat. Hist.,
vm,
226, 247.
Aqa
niqles
said to be in
probability Kaya/niqles (For-the-leaves).
SWAXTOX!
TLINGIT
MYTHS AND TEXTS
183
mon. She was careful not to let the others see what she was doing. Then she went back and said to the girl, "Are you coming?" she replied, "since they don t want to take me, I better stay." Then
"No,"
have put a live coal in that brush house along with her aunt said, a piece of dried salmon." As soon as the others had gone away the orphan made a big fire and cooked her roots and salmon, but she did not feel like eating.
"I
r Therefore, instead of doing so, she w ent away and dug some more In the evening she went back to her brush house, thinking roots. So she she could eat now, but found that she had no appetite.
lay
down and went
to sleep.
Early in the morning she was awak
ened by a great noise which she found on looking out was made by a She felt so tired that she lay down again and flock of brants (qen).
thought she would where these roots she found it covered with brants feeding upon them. When grew, they saw her they flew away. Then she began removing the dead grass from the place where she was going to dig, and to her surprise came upon several big canoes looking as if they had been buried there, which were loaded with eulachon oil, dried eulachon, dried halibut, and dried salmon. She felt very happy. She thought how lucky it was that she had remained there when all of the village people were
to sleep, and, when she awoke once more, she set out after more roots. Going down to the flat
went
starving.
Now the orphan thought that she would eat something, so she took some salmon and a bundle of halibut home with her. On roasting
a piece of salmon, however, she
found that she could not eat

her.
it.
She
did not
know what had
gotten into her that she could not force her
self to eat.
She wished that her aunt were with
Next morning
she discovered that the spirits were keeping food away from her because she was becoming a shaman. The brants had become her
The brant spirits always come to Raven people like her. So she became a great shaman and was possessed by spirits every day, while sea gulls, crows, and all kinds of sea and woodland birds
spirits.
sang for her. This happened every day. T\vo or three times a day she would go to see the buried canoes, but she could not eat anything, and she gave up digging roots because she had no way of sharpening her sticks. Meanwhile everyone in the village thought that she had
starved to death.
After some time had passed, the girl wished that some one would come from the village, and the day after a canoe appeared in sight. This made her very happy, especially when it got close and she found She it contained some people of her acquaintance from the village. called them up to her brush house and gave them some food from the canoes, and they remained there two or three days. They were out
to her
hunting for food.
After a while she told
them
it
was time
for
them
184
to go, and,
[BUM,. 39
when they were on
the point of starting, she said, u
Do
not take a bit of the food I have given you. Leave it all here. Tell the people of our village that Djfyi n is still living and is doing well. Tell my aunt that she must try to get here as soon as she can."
When
the town people who had been dying of starvation started off immediately for the place where she was living. When came in sight of her brush house they saw that from the sky they
all
pened had been,
to the orphan,
these people got back to the village and told how much food she had and
what had hap
how lucky
she
right
down
to
it
the air was
filled
with birds.
There were so
many
that one could not see through them. They could also hear men and women singing and the shaman performing, but, when they came close, all of the birds flew away.
As soon as the shaman heard that her people were coming she walked out to meet them and asked, u Which canoe is my aunt in? All of the food in one of her canoes she gave to Let her land here. her aunt. Then she said, want two women to come ashore to me with my singing." The high-caste women in the canoes, help who were all painted up, would rise one after the other, but she would not have them, and finally called two who were orphans like herself and had been treated very badly by their own people. All the others then started to come ashore, and she told them where to camp. She had room enough in her own house only for the two girls and her
7
"I
aunt.
These high-caste people had brought their slaves with them when they came to her, and she got them herself in exchange for food. She had three brush houses built to hold them. She also dressed up
little orphans so that they looked very pretty. After a long time the people left her to return to their own village, and, when another long period had elapsed, her spirit made the town chief sick, and they hired her to come and treat him. This shaman had belonged to a very high-caste family, but they
the two
off and left her very poor, and nothing remained of her uncle s house except the posts. Grass grew all about inside of it, and when the shaman was entering the village she saw the posts of her uncle s house and felt very sad. She told them to land near by. Then she looked up, raised an eagle s tail in one hand, blew upon it, and waved it back and forth in front of them. The fourth time a fine house stood there. Then they carried all of her things into this, and she
had died
had the slaves she had procured work for her, while the two orphans she had taken were now considered high caste. At that time the sick chief s daughter also fell sick. Then the spirits turned all the minds of the chief s people away from her, and The sick ones, however, they paid other shamans in the village. continued to get worse and worse, until they finally remembered that
SWANTON]
TLINGTT
MYTHS AND TEXTS
185
the messenger came one of the orphans asked, they pay the shaman?" She thought that this was not enough, and "Two slaves," they said. When he came again, she again asked, the messenger went back. "Two slaves and "How much are they going to pay the shaman?" some goods." Then she agreed, and, as soon as the messenger had Let us go." left, Djlyi n said to the two girls, "Come on. As soon as she had arrived at the house she sat down between the two sick people and worked very hard to cure them. Her spirits could see immediately what the matter was. This house was crowded with people except around the fire where the shaman was perform Then Djiyi n walked around and said, "The witch that is killing ing. two has not come." They sent to all the houses in the village you and assembled those who were there in the house in place of the pre vious occupants. Djlyl n examined all of them again, and again said, "The witch is not yet here." Finally the spirits in her began to say, The road of the witch is "The road of the witch is very clear now. for this house." said, "The witch is coming." Again they straight By and by they began to hear a bird whistling in the woods back of She is coming." And the house, and she said, "Yes, hear her. when the sound came near the door she said, "Open the door and let her come So they opened the door, and there sat a wild canary Then the shaman told her to sit between the two sick per (s!as!).
sent for her.
"How
she also was a
shaman and
When
much
will
in."
of noise, and the Not long afterward the people heard a great noise like thunder which seemed a great distance off. Then the shaman said, Here are her children. They are offended and
sons,
and she did

said,
so.
She was making a great deal

back."
shaman
"Tie
her wings
are coming in. Stop up all of the holes so that they may not enter." The noise grew louder and louder, however, and presently birds began to fly in right through the boards. At last the house became so full of them as to be well nigh suffocating, and very many of the people were injured. Whoever the birds flew against would have a cut or bruise. All at once the house again became empty, not a bird being left inside except the one that was tied. By this time it was morning, the people having sat in that house all night, and the bird made still more noise. "She is already telling
said the shaman. about "She wants to go to the place where she has the food and the pieces of hair with which she is bewitching you." Finally she left the house, but although they had untied her wings she walked along ahead of four men instead of flying. She
it,"
went up the way she had come down and began scratching at the There she came roots of some bushes some distance up in the woods. upon the top of a skull in which were some hair, food, and pieces of clothing arranged in a certain manner along with different kinds of
186
leaves.
[BULL. 39
the sea in different directions.
She took these down to the beach and threw them out on Afterward she went back to the house
with the four
men
still
following her.
By and by the bird began making noises again, and the shaman, who alone coidd understand her, said that she wanted to leave She hated to go back to her own place among the other the place. birds because she knew that they would be ashamed of her, so she asked them to take her to a town called Close -along -the -beach
(Yenq!ase sitciyi-an). When they took down a canoe to carry her off Then the shaman said, u When you get her to she flew right into it. the place whither she wants to go, go ashore and put her there, and turn Then they started on with her, and after a time she right back."
This that they said, Let us put her ashore here. They did so, and, as soon as they got close in, One the bird flew out upon the beach and started up it very fast. man followed her to see where she would go and saw her pass under
so
made
much noise
must be the
place."
a tree with protruding roots.

ing about.
This was the town she had been talk
As soon as the witch put the skull and other things into the water Before the events narrated the chief and his daughter recovered. in this story people did not know anything about witchcraft, and the ancients used to say that it was from this bird that they learned
it
years ago.
43.
THE SELF-BURNING FIRE
One winter the people at a certain place on Copper river were left with nothing to eat and began dying off. About the middle of that winter all of the children and some of the adults were dead, and only about half of the former population remained. When only eight men were left they said to one another, u Let us leave. Let us walk down this side of the river." So they started off down the bank, and, after a long time, one of them died of cold. They buried" him and went on. By and by another froze to death and was also buried. This kept on until there were only four. One day three of the remainder succumbed in succession, the last at evening, leaving but one man from all that village. This man was very sickly looking, but he felt strong, and when his last companion fell, he left him lying there and went on rapidly. He thought he would drop with grief, however, at the loss of his last comrade. As he was going on quite late in the evening he suddenly heard some one shout right ahead of him. He followed the voice, which kept 011 calling continually. Finally he came to a great fire and stood near it to warm himself. It was that that had been calling him.
a
The words
of the narrator,
but corpses were usually burned.
SWAXTON]
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MYTHS AND TEXTS
187
the man had become thoroughly warmed he was about to on again. Suddenly, however, he heard the bushes breaking behind him, and, looking back, he saw all the men who had frozen This to death and all of the village people standing around the fire. fire is called Self-burning Fire (WAyi k! gA ni), and it was that that had brought all of those people to life. From that time on they were
When
start
able to get their food very easily at the

44.
mouth
of the river.
THE GIANT OF TA SNA

mouth
of the
At Ta
sna, near the
Yukon (?), was
a large village in
which everybody had died except one small boy. His mother was This boy was very independent, however, remain the last to perish. in his mother s house all the time instead of going around to the ing other houses in the place. Every day he went out with his bow and arrows and shot small birds and squirrels for his sustenance. On one of these hunting trips, however, he met a very large man with bushes growing on one side of his face. The big man chased him, and, being very quick, the boy tried to climb up a tree, but the Then the big man reached right up after him and pulled him down. am not going to hurt you. Stand right here." So Ibig man said, he put the boy on a high place, went some distance away and said, "Take your bow and arrows and shoot me right here," pointing at the same time to a spot between his eyebrows. At first the boy was afraid to do so, and the big man begged him all that day. Finally,
"I
when
was getting dark, he thought, "Well! I will shoot him. He The moment he me if I don t, and he will kill me if I shot the man, however, he saw his mother and all the village people That was All had been going to this big man. that had been lost. why the man wanted the boy to shoot him. It brought all the
it
may
kill
do."
people back. [This story

45.
is
used in potlatch speeches.]
THE WOMAN WHO MARRIED A LAND OTTER a
at Sitka had three little children who were crying with because he had nothing to give them. His sister had been hunger captured by the land otters after having been nearly drowned. Then he said to the little ones, "You poor children, I wish your aunt were living." Some time afterward that same evening he heard a load set down outside, and going out to look, he saw a very The large basket filled with all kinds of dried meat and fish, and oil. Then this woman sister he had been wishing for had brought it.
herself
I will
A man
came
in
and
said,
"I
have brought that

a See story 6.
for the little ones.
be right back again.
I live only a short distance
from here.
188
[BULL. 39
have a village there named Transparent-village (KanA xAThe man said that dak-an). You must come and stay with he was making a canoe and had to finish it, but she replied, Your nephews are coming over, and they will finish your canoe for you." After the food that his sister had brought him had given out she came to him again with more and said, I have come after you now. Bring your little ones and come along. I see that you are having a hard time with them." So her brother prepared to go. Before he started he got some blue hellebore (slikc), which he soaked in water to make it very strong and bitter, and finally his sister s boys came, fine-looking young men who were peculiar only in having very long braids of In reality these were their tails. hair hanging down their backs. He showed them where his canoe was so that they could go to work on it, and, after they had completed it roughly, they pulled it down
us."
We
for him.
Then the man started off with his family, and, sure enough, when he rounded the point what appeared to him like a fine village lay there. The people came to meet them, but his sister said, Don t stay right in the village. Stay here, a little distance away." The people of that place were very good to him and gave him all the halibut he wanted, but he always had the blue hellebore by him to keep from being injuriously affected. They were also in the
habit of singing a cradle song for his youngest child which went this
"The tail is growing. ined the child, and in fact a
way,
The
tail
tail is growing."
Then he exam
it,
was
really
growing upon
so he
chopped
it off.
Finally the man s sister told him that he was staying there a little too long, and he started back toward his village. As he went
he looked back, and there was nothing to be seen but land-otter holes. Before they had appeared like painted houses. Then he returned to his own place with all kinds of food given him by the
land otters.
46.
THE LAND-OTTERS CAPTIVE
Several persons once went out from Sitka together, when their canoe upset and all were drowned except a man of the KiksA di. A canoe came to this man, and he thought that it contained his friends, but they were really land otters. They started southward with him and kept going farther and farther, until they had passed clear round the Queen Charlotte islands. At every place where they stopped they took in a female land otter. All this time they kept a mat made out of the broad part of a piece of kelp, over the
man
they had captured until at length they arrived at a place they
called
Rainy -village (Srwu-a
ni).
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189
man met an aunt who had been drowned years had become the wife of two land otters. She was dressed before and
At
this place the
in a ground-hog robe.
Then she
"I
said to him,
"Your
aunt
hus
When
You must come to see me this evening." will save you. can t leave these people, for I have he came his aunt said, learned to think a great deal of them."
bands
Afterward his aunt s husbands started back with him. They did not camp until midnight. Their canoe was a skate, and, as soon as they came ashore, they would turn it over on top of him so that, no matter how hard he tried to get out, he could not. In making the
passage across to Cape Ommaney they worked very hard, and a They could go shortly after they landed they heard the raven. a short distance for food. only When they first started back the woman had said to her husbands, Take him to a "Don t leave him where he can be captured again. So they left him close to Sitka. Then he walked good place." around in the neighborhood of the town and made the people- suffer so much every night that they could not sleep, and determined to capture him. They fixed a rope in such a way as to ensnare him,
.
but at first they were unsuccessful. Finally, however, they -placed dog bones in the rope so that they would stick into his hands, dog bones being the greatest enemies of the land otters. Late that night the land-otter-man tore his hands so with these bones that he sat down and began to scream, and, while he was doing When they this, they got the rope around him and captured him. him home he was at first very wild, but they restored his reason got by cutting his head with dog bones. He was probably not so far gone Then they learned what had happened to him. as most victims. After this time, however, he would always eat his meat and fish raw. Once, when he was among the halibut fishers, they wanted very much to have him eat some cooked halibut. He was a good halibut fisher, probably having learned the art from the land otters, though he did not say so. For a long time the man refused to take any, but at last consented and the food killed him.
47.
THE MAN FED FROM THE SKY
Datga/s, the nephew of a chief at Chilkoot, used to lie all the time bundled up in a corner made by the retaining timbers. When everybody else was in bed he would rise and go to the fire. Then he would gather the coals into a heap in order to warm his blanket over them. The people of that town were starving, so Datga/s would say, as he held his blanket over the coals, a Would that a He did piece of dried salmon fell upon this from the smoke hole."
this every night.
u
Supernatural beings
who heard
the raven
call before
they came to land, died.
190

time, as he
[BULL. 39
without holding his blanket out, some one called to him, "Datga/s, stretch out your So he stretched it out and held it there for blanket once more." some time thinking, "Who is that calling me?" By and by he heard the voice again, "Datga/s, stretch it out farther." So, though he Then see who was speaking, he stretched it far out. could riot He took this, cut it into half of a salmon fell upon his blanket. small pieces, and distributed them among a number of empty boxes At once all of those boxes were full of salmon. that were in the house.
One
was standing over the
fire
Datga/s had two wives, the younger of whom was Although they had to be sparing with their food, very good when they were eating salmon she always put a little piece aside for him. The next evening, after he had eaten his morsel of food and was lying down, he was called once more by the voice, Stretch your blanket out again." He ran quickly to the smoke hole and spread out his blanket under it, but nothing came down, so he said, think I will wish for something. I wish that some grease would come down to eat with the salmon." And suddenly a sack of grease
The uncle
of
to him.
"
"I
dropped upon the fire boxes and put a spoon place. ful in each, upon which all were immediately filled with grease. Once more the voice called him, "Datga/s, stretch your blanket out He did so, wishing for a sack of berries, and an animal again." stomach filled with them dropped down at once. This time he held his blanket very firmly so that it would not be carried out of his He put a spoonful of berries into each empty berry box, fingers. and they were all filled. After this he sat down thinking that he would not be summoned again, but once more the voice came, this time very loudly, "Datga/s, stretch out your blanket." So he stretched it out, and there came down upon it a sack of cranberries preserved in grease. He put a spoonful into each empty box as before and filled them. Again came the voice, "Datga/s, stretch out your blanket." Then there came down a piece of venison dried with the fat on. When he
fell
upon
He
his blanket, knocked it away, and ran with this to the empty grease
had cut
it
into
many
small pieces and distributed these
among
the
boxes they were at once filled. It was now very late, but the voice called him once more, "Datga/s, stretch out your blanket again." Then there came down a cake of dried soapberries which he broke into little pieces, distributed among the boxes and made those full also. Next morning the chief s house was crowded with hungry people begging for food, and all that the chief could give them was a little tobacco to chew. He had nothing even for himself. Seeing this, the
people began to go out. Now, Datga/s said to his uncle, "Why are all going out without having had anything to eat?" He was a very quiet fellow who seldom said anything, and, when he broke out in
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191
this manner, his uncle became very angry with him. "Why do you want those people to stay?" he said. "What will you give them to eat? If you have so much to say why don t you feed them?" will feed them." His uncle looked at him in answered Datga/s, He had seen him acting strangely at night, and had won surprise. dered what he was doing. While they were talking, the younger wife of his uncle kept looking at him and shaking her head, because she was afraid that her husband would become angry with him. His uncle thought that the boy was only talking, so he said, Feed them, then." The boy said, "Call them all in and I will feed them." Half of the people had already gone out, but some stood listening to him as he talked with his uncle, and one of these who stood near the door called those that had gone out, to return. When the people were all in, Datga/s went to the place where the salmon used to be packed away, and his uncle thought to himself, "That fellow is going back there to those empty boxes." When he returned with one of them, however, it looked very heavy, and pres ently he handed out a salmon to every boy in the room, telling him to roast it at the fire. So his uncle had nothing more to say. Next Datga/s told some of the boys to get trays, and, after he had filled them, he set them before the people. Telling them to keep quiet, he went back again to the place where the boxes were and called for help. Two more boys went back there and brought for ward a box of oil to eat with their salmon. After they had eaten these things, he called the boys to go back with him again and they brought out a box of venison. His uncle kept very quiet while this was going on, and his younger wife felt very proud. Next Datga/s had them bring out a box of berries preserved in grease, which he passed around in large dishes. The chief began to think that his nephew was giving too much at a time of famine, but he could say nothing. Then preserved high-bush cranberries were served to the people in large dishes and finally soap berries, which all the boys stirred. After this feast everyone left the house, but they soon came back one by one to buy food, for they had plenty of other property.
"Well,"
"I
People that were dying of starvation were strengthened by the food he gave them. For one large moose hide he would give two salmon. He asked his uncle s younger wife to receive the goods that he was But, after he had obtained a great deal of getting in exchange. property more than half of the food was still left. The chief, his uncle, was quite old at that time, both of his wives being much younger. He felt very well disposed toward his nephew to think that he had been so liberal and had kept up his uncle s name, so he said to him, "You have done well to me and to my village
a
These were the berries called tinx.
192
people.
life.
[BULL. 39
Had
food, but instead
Now
been another young fellow he would have hidden the you have brought my village people and myself to take your choice between my wives. Take whichever you
it
want."
at once, but the younger wife knew that he would choose her, because the elder wife hated him. Finally will take the young woman, for she has been good to me." he said,
The young man did not answer

"I
Then his uncle moved to one side and let his nephew take his place. He became exceedingly wealthy, and was very good to the people
of his village
and
to his uncle.
48.
THE SALMON SACK
small boy whose father was dead lived with his mother at the The other town of AsnA xk! on the Queen Charlotte islands. were continually bringing in halibut and a salmon called people
town
icqe n, but he and his mother could not get one piece and were very
hungry. One day he begged to accompany some people who were going out, and they consented. When he got to the fishing ground he had a bite and began to pull up his line very rapidly. As he did so
numbers of salmon tails began coming up for some distance around, and the people started to put them into the canoe. They did not. know what it meant. When he got it up they found that it was a very large sack full of salmon with just their tails sticking out, and they completely filled their canoes, for the salmon extended all about them. Then they carried these ashore and had so many that they began making oil out of some. With this oil and the dried salmon the people of that village had plenty to eat.
Years ago it always happened that the poor people to whom others were unkind brought luck to the village. They were so unkind to this boy that they did not give him any halibut, and that is why it
was through him that they had plenty

49.
to eat.
ROOTS a
village early
boy was walking along in front of the houses of a very populous one morning when a quill fell right in front of him. The boy picked it up and started to run away, but it lifted him up into the air out of sight. After that several other people were missed, and no one knew what had become of them. Finally, however, they saw another going up very rapidly, and so discoverod what was the matter. Now, the people watched very closely, and, when another was seen to be taken up, a man seized him by the legs. He, however, was also lifted into the air. Then another grasped him, and all of the people of the village kept on doing this, thinking to break the
a-
See story
13.
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TLTNGIT
MYTHS AND TEXTS
193
string, until
daughter.
and,
no one was left in that town except a woman and her These two lived at one end and refused to touch the others. The mother of this girl was very fond of making spruce-root baskets,
when
When
her mother cut
she went after roots, the girl always accompanied her. off the ends of the roots out in the forest her
daughter would chew them because they were sweet, and swallow the which she would spit them out and take more. Finally she got so used to chewing them that she would chew up fine the roots themselves and swallow them. Now, after this had gone on for some time, the girl saw that she
juice, after
was growing large, and presently she gave birth to a boy baby. While this child wâs still very small she bathed him in cold water to make him strong, and he grew very fast. When he was partially grown he one day saw the quill which had car ried away the people, picked it up and pulled on it very hard. Then he- noticed that someone was pulling it up. This invisible person tried to pull him up also, but he was very strong and ran out roots into the ground in every direction so that he could not be moved. All that he could see was the quill. He tried hard to find a line fastened to it, but there was nothing visible except the quill pulling up and down. .He determined to hold on, however, to see what would happen, and at last he felt something break and the quill come away
in his hands.
While Roots continued

saying,
"Give
"Where is
"Well!
answered,
sitting in the same place a boy came to him that quill of mine? Give it to me." Then Roots where are my village people? Give them to me."
first,"
me
the quill
said the boy.
"No,
give
me back my
village people first, give you quill." very hard for his village people, and the boy begged very hard for the At quill, until at last Roots heard the noise of people coming. that he handed back the quill and the boy vanished. The people did not come that day, however, and Roots was uneasy, feeling that he had been very foolish to give the quill back before his friends had returned. Next morning early, however, he heard a great noise as of people moving about, and he jumped out of bed to look. The houses throughout the village were filled with their former occupants, who had come back during the night. All were very glad
and
I will
the
Then he begged
to get back after their long absence, for where they had been they seemed to have suffered. All complained of the mean master that they had had, but they could not tell whether they had been made slaves or not. All were very good to Roots for having restored them. Afterward Roots, the full form of whose name is Root-ends (XAt cugu Lk !i) was known everywhere, and all of the strong people would go to his village to test him. Among them went a strong rock, called ltd, who felt that he was very powerful. When they began to
,
49438
Bull,
390913
194
[BULL. 39
contend, Roots jumped upon Itc! first but could not move him. Then Roots looked at his antagonist and saw that he was half buried in the ground although a human being. This made Roots angry and he stooped down, picked Itc! up, and threw him down headlong. After he had done so he looked and lo there lay only a rock. If it had not
!
been for the numbers of roots that Roots sent out, however, would have beaten him.
50.
Itc!
THE MUCUS CHILD
men began to disappear. They would go woods behind after firewood and never come back. Finally up all the rest of the men went up t.here together, intending to kill what ever had been destroying their friends, but they, too, never came back. Then the women and children began disappearing in the same manner until not one person remained except a woman and her daughter
From
a certain village the
into the
who
refused to go out. After that the younger woman walked back and forth in front of the houses, crying and calling to each of the former house owners. One day she cried very hard until the mucus ran down from her nose,
and, wiping this off, she threw it down near one of the doors. After a while she noticed from the corner of her eye that it moved. She. looked at it closely and saw that it was like a bubble. Then she
stooped down to examine it and saw in it a little man. Before the bubble had disappeared she picked it up and swallowed it and soon discovered that she was pregnant. In a short time she gave birth
to a boy.
fast, and, when he was old enough mother made him a bow and arrows with which to When he became somewhat larger he asked his mother, practise. Where have the people that "Mother, why are these houses empty? occupied them gone?" And his mother answered, "We had many friends in this village. They would go after wood and never return. The women and children did the same hing. They followed their husbands and parents and never returned." This boy grew up very wonder what fast, and meanwhile he kept thinking to himself, happened to those people who went up after wood and did not come After he had become still larger he made himself a bow back." and arrow points, and his mother made him a quiver. With these he ventured a short distance up into the woods. He was afraid to
This mucus child grew up very
to shoot, his
"I
go
far.
am going a long distance up into the woods, not going to say a word about it to my mother." And so, early in the morning, he went straight up from the house and, after traveling for some time, reached a creek of black water which ran out from under a glacier. There he met a large man who said to him,
Finally he thought,
I
"I
but
am
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MYTHS AND TEXTS
195
Grandson, take off all of your clothes, get into this creek until the water is up to your neck, and sit there no matter how cold it The boy did so, and, after a long time, the big man saw the water shake around him and thought, The water is shaking because he has sat in it so long that he is beginning to get cold." Then the big man told him to come out, and, after he had done so, he said, "Go and try to pull up that tree." This tree was a short one, and he pulled it up easily
"
is."
"
by the
roots.
Then
the big
if
white rock near by to see rock was broken in pieces.
man told him to strike a large round he could smash it, and he did so. The But this rock was only a friable one put
there on purpose for the boy to break. Then the big man said to him, "Put on your clothes now and go home. To-morrow come up
again."
The next day the big man when he saw him shivering,
larger larger
him to get into the creek again, and, him to come out and pull up a still He pulled it up easily. Then he took him to a still tree. rock that looked shiny and hard and told him to strike it.
told
told
he did so the tree went into slivers, but the rock was intact. So he told the boy to dress, run down home, and come up again very This time he was told to pull up a big crab-apple tree. He early. succeeded, but, although it looked easy to him to break the rock, only the tree was shattered. The fourth time the boy came up very early before daylight. After he had been in the stream long enough to shiver the big man said, "Run to that tree standing over there. Try to break that." It was a wild maple, but he broke it more easily than the crab apple. The big man was surprised. Now the boy knew that he had great strength, and when the big
When
man
Then
told
him
to try to
smash the rock
the big
man
took
off his leggings, his shirt,
again, the rock flew all about. and his moccasins,
which were beautifully worked with porcupine quills, and put them on the boy. The moccasins were made to tie to the leggings and the sole of one of them was a whetstone. Then the man told him that he was and had come to help him. He showed him a valley and Strength said, "Go right up that valley, making sure to walk in the middle of
the glacier. As soon as you reach the top of the hear some one calling. You will see a large town This village is where your people went when they disap there. peared and those are the wolf people that took them. As soon as they get within your reach hit them with your club, and if it touches one of them it will kill him. Run up the hill. If you run down the hill you will be caught. If you become tired, think of me and you
it.
On
one side
is
mountain you
will
will
become
stronger."
the boy went up the hill as he had been directed until he reached the end of the valley, where he heard some one call. He
Now
196
looked
[BULL. 39
down and saw a very large town. At once people came running toward him, and he clubbed them. He could see them fall but did not feel his club strike. He kept on running up the hill, clubbing his pursuers as he went until he had destroyed all of them. Then he returned to his benefactor. When Strength heard what had happened, he said, u Go back, for Go there and call to them. there is another village on the other side. They will not see you as quickly as these first. Call to them, Give
me my
If they refuse, tell them life. their village with your club. If they that you are going to strike He gave the boy will hand you a box." allow you to have it they
uncle
s life,
my village people s
strict orders
lives.
not to strike unless they refused to give him the box of
came to the first house in this village, he asked for town people, but they said, "We don t know where they are. They might be in the next house." He went to that, and they said the same thing there. They answered him in the same man ner at all of the houses. By the time he reached the last he was dis couraged, thinking that he had undertaken all of that labor for He went in there, however, and said, "Give me my village nothing. s lives. If you don t give them to me, I will strike your village." people This was the town chief s house, however, and he said, "Don t strike
the boy the lives of his
;
When
our village. I will give you the lives of your village people." These people were also wolf people. Then the wolf chief handed him the
of lives and said, "Take it back to your village and leave it in each house for four days. At the end of four days go into the house and see what has happened." After this the boy returned to his native village and left the box of lives four days in the house of his uncle, the chief. Early on the of the day following he heard noises there, jumped up and morning went over to it. There were all of his people walking about and look He left the box in every house in town for the pre ing very happy. scribed period until all the absent ones had come to life, and all of their houses were filled as before. All the time this boy was away among the wolves his mother and grandmother were worrying about him, but after the people had been restored they were very happy.
51.
box
THE SALMON CHIEF

;
for salmon and nothing else. One day had fished for a long time, he was walking upon the beach and came upon a salmon left by the tide. He was very glad for he had not been getting any fish for some time and saw that this was nice and fresh. He said to himself, "Oh! what a nice meal I shall have." He had
A certain fisherman fished
after he
it
been very hungry for salmon. But, as he reached down to pick it up, spoke to him saying, "No, no, don t eat me, I am chief of all the
TLINGIT
salmon.
MYTHS AND TEXTS
197
Put me into the water and let me go out again. You will The man felt very badly to lose salmon if you let me but he thought that since it talked to him in this way he would let it, it go, and he did so. Before this happened it had been very stormy, so that the fisherman had been unable to get anything, but now it became calm, and he went out fishing and caught many salmon. Next day he went for more, but it was so stormy at sea that he could not catch any. Then he thought that he would walk along shore again. He did so, and when he came to the place where he had found the first salmon he saw another large, fine salmon. He thought, "Oh! what a fine-looking But the salmon spoke up saknon, and I have to let it go again." Take me home, and you shall at once saying, "No, don t let me go. have me for your supper. After you have cooked me do not break any of my bones. Take care of all of them. Take the bones out of my head and place them in a dish. Then put them under your pillow and sleep on them to-night. This man lived alone with his wife, and they had no children but were very anxious for them. About midnight the man awoke and, looking under his pillow, saw two fine-looking boy babies. The children grew up quite fast, and one of them was very brave, but the other was a coward and always stayed at home. One day the former asked his father, "Are you two the only ones who live here?" "That is all; that is said his father, for he did not want his son to After that the boy begged hard to go away, and asked leave them. his father to put up some food for him to take, but at first his father
get lots of
go."
1
all,"
refused.
He begged so hard, however, that after a while his parents consented and prepared it. So the boy finally went away, and presently he came to where an This woman said to him, "My grandson." old woman lived. "Oh!
Then she gave him something to eat. grandmother," said he. She put something into a very small kettle, and, after it was cooked, she gave it to him and it tasted very good. Then she looked up at him and said, That old woman who lives suppose you thought back there is starving. I don t suppose you thought I had anything to eat." Afterward the boy said, "Grandmother, why is it that this She answered, "There is a monster there village looks so black?" which is a human being and yet not a human being. It has seven heads. It is to be fed with the chief s daughter. Otherwise he will murder every one in the village." Finally they heard a drum and saw people going along dancing. They were taking the chief s daughter to this monster. Then the boy saw them return without
my
"I
her.
a This portion of the story and that which follows look like a garbled European myth, such as the story of Perseus and Andromeda, or that of Hercules and the Hydra.
198
[BULL. 39
At once the boy started on a run toward the place whither they had taken this girl and presently came upon her walking toward the monster very slowly. When she heard some one walking up to her She said, "Where are you going?" she turned round and saw the boy.
Said he,
this
"Where
are
you
going?"
"Oh!
my
father has given
me
to
where I am going." Then the You better go back with me." She kept said, "Don t go there. boy going along closer and closer to the monster s place and seemed to go
seven-headed monster, and that
is
slower and slower.
By and by they saw the man with .his seven heads sticking out of He began to laugh when he saw them and said, thought I was going to have only one girl to eat, but I am also going to have a The boy answered, "You are going to have me to fat, plump Then the monster laughed You and I will fight eat, are you?
the den.
"I
boy."
first."
around there." again and said to him, "Do you "And you think you can fight me." Human bones lay all around. The boy had a knife made of ob After that they began fighting. and could walk all over his opponent He was very quick sidian (in).
see all of those bones
because the latter was slow and clumsy, so he finally cut off three of the monster s heads. Then the boy said, "Let us sit down for a minute am and rest." They did so, and, after a while the monster said, than I have ever been." But the boy answered, strong now, stronger
"I
you
four, yet be stronger, but you are too slow." The girl stood near by looking on. Then they started fighting once more, and the boy cut off the monster s four remaining heads for he was slower than ever. Now they went home to the boy s father, and, when he told him what had happened, his father felt very proud of him. The boy wanted to marry the chief s daughter, and, although his people were poor, the chief consented willingly.
"You
had seven heads and
say that
you
I cut off three, leaving You are stronger than before.
you but
may
52.
THE JEALOUS UNCLE*

married in different villages,
all
A high-caste man had a beautiful wife of whom he was very jealous.

He had
sons.
k
also four sisters well
with
son."
One morning the eldest of these sisters said to her husband, want to go to see my brother. I believe he would like to see our Her husband was willing, because he wanted to see the man
When they arrived there, the woman s brother pretended that he thought a great deal of his nephew, but really he did not want to see him for fear his wife would take a to him because he was liking
himself.
handsome.
take
<*
He told the young man, however, that he was going to him everywhere with him. His mother felt very happy to think
may have
been modified perhaps by white
influ
ences,
This is expressed in a rather unusual manner, and but the main plot is entirely native.
s WANTON]
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MYTHS AND TEXTS

much
of
199
that her brother thought so

uncle.
him and
left
him
there with his
Immediately after his mother had gone, however, the uncle deter mined to make away with him, because his wife seemed to like him. So next morning he said, "We are going down right away to get some The tide will soon be low enough." Then the boy devilfish to eat. prepared himself, for he was very anxious to go, and they set out.
His uncle said, "Walk right along there," pointing to a high ridge parallel with the beach. "Walk ahead, and I will follow you." The boy did as he was directed and soon saw something large on the
beach, that kept opening and closing. It was a very large clam. His uncle told him to get right on top of the ridge to watch it, for it was the first time he had seen anything of the kind. As the boy was very anxious to examine it, he got up there and leaned far over. When
he did
so, however, the clam opened and remained open, and his uncle pushed him right down into it. Then the clam closed upon him and killed him. The boy s parents soon found out what had hap
pened to
their son, and, although his uncle declared that
it
was an
that he was jealous and did not believe him. accident, Some time after this the uncle turned his thoughts to his second
they knew
son who was still handsomer. His wife had seen this youth, and had told her husband how fine he was. This made him very jealous, and he sent to this sister, saying that it was about time she sent one of her sons to help him, for he had no children and needed help. He knew that the oldest child would be sent, because the nextwas a girl. So the boy came, and he threw him down into the big clam like the other. The uncle was very jealous of his wife because he knew that everyone fell in love with her on account of her beauty. After this the uncle sent for the third sister s child who was older than the last he had killed, but he would not go for a long time, and his parents did not ask him to. He was a flighty youth, however, and, after his uncle had sent for him several times, he thought of his uncle s handsome wife and made up his mind to visit them. All of the time this boy w as with him the uncle watched him and his wife very closely and would not leave the house for a minute. His wife was very anxious to give him warning, but her husband feared it and watched her too closely. She made signs to the boy, but he did not understand them. When his uncle took him down to the beach, he said, must go back to the house after a drink of water." He that his uncle would wait for him, but instead he followed thought him right back to the house. Then the boy said to his uncle s wife, She pointed it out, but, as her husband stood "Where is the water?" close by, she could not say anything more. So they went clown to the beach, but, when the youth saw this clam moving in the distance, he ran by it very quickly, and his uncle was disappointed. Then they
sister s
r
"I
200
went on
farther,
"

and the uncle said
to him,
"Do
[BULL. 39
you
see that hole
He could see plainly a very large hole. Then his uncle down there ? said, "The devilfish that we want to get for our supper is in that."
He handed him the stick for getting devilfish and said,

can get
felt
it
"Hook it.
You
very
easily."
The boy put the end
that the fish was there, and hooked it. run off, but his uncle was right behind him, and pushed him forward so that the devilfish seized him and dragged him under the rock. All the time this man was killing his nephews, the youngest, who
of his stick into the hole, Immediately he tried to
much like the first one killed, had been practising. His showed him-how to make himself look like a very small ball of feathers. He had the shaman of that village make a bracelet of eagle down for him inclosing a piece of devil s club carved by the shaman.
looked very
father
shaman said, "Just as soon as you find that you are in turn this bracelet around on your wrist four times as quickly danger as you can." Then the shaman told him to climb a very high tree, and climbed right after him, while his father stood watching. The shaman said, "Now turn that around on your wrist four times as quickly as you can." He did so, and just as he finished the shaman pushed him down. Then his father saw nothing but a ball of eagle
the
Then
down rolling down the tree. As soon as it reached the ground there stood the boy, and the shaman knew that everything was all right.. He also gave the boy a knife having a handle carved like devil s clubs, which he kept in the bosom of his shirt, tied around his neck. After this the boy s friends took him to his uncle and remained with
for three days. On the fourth day they returned. Then the s wife cried continually to think that a boy not fully grown should be left there to be killed, and his uncle said to her angrily,
him
uncle
you are always crying about? You are in love again Then the boy said aloud so that his uncle could hear, "You are in love with the right one this time." At that his uncle became angry and told him he talked too much. Eight away he said, "Come on with me. We will get a devilfish for our supper." So the boy prepared himself, and they started off, while his uncle s wife came out and watched them, thinking that he was the last. As they went along the boy saw the clam, and, before his uncle told him it was there, he stood still just above it. For a moment he forgot about his bracelet, but, just as he saw his uncle raise his hands, he remembered and turned his bracelet about once. When he reached the clam he turned it for the fourth time and fell into the clam as a ball of feathers, while his uncle went home, thinking he had disposed of him. The ball of feathers inside, however, turned back into a boy, and he cut both sides of the clam and came out. Then he saw the devilfish-stick his uncle had given him lying there and thought he would go on and see the devilfish they were to have
"What
is it
aren
t you?"
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MYTHS AND TEXTS
201
fish sitting outside of its hole
he reached the place and saw the devil he became frightened, yet he thought that he would try to kill it. Now he went up to the creature and turned his bracelet around twelve times, wishing that it become small. It did growr small, and he killed it easily and dragged it home on his stick. Reaching the house, he pushed the door open and threw it right in front of his uncle, where it reassumed enormous proportions.
had
for their supper.
When
Then
it
his uncle
was astonished
to
see
him and began screaming

So he took Afterward he looked back
loudly, begging the
boy
to take the devilfish out at once.
out and threw

it,
it
down upon
the beach.
at
and
it
time, and his uncle s wife thought a great deal of him, while his uncle seemed to do so too. One day, however, he saw his wife talking to the boy and
Now
the
had become the same big devilfish again. boy remained with his uncle for a very long
again determined to kill him. Then he put something sharp pointed on the ground, took the nephew up to the top of a very high tree and crawled up after him. The boy, who knew what was going to happen, began singing and turning his bracelet round slowly at the same time. Just as he had turned
it for the fourth time his uncle reached him and him over. When he landed upon the ground, however, there pushed was nothing to be seen but a ball of eagle down. His uncle saw this, and, feeling that he could not kill his nephew, treated him well for a very long time, but watched him closely. His wife said to the boy, Your uncle is thinking a great deal because he can t kill you." But all that the boy would answer every time
she said this was,
"Only
a ball of eagle
down."
She did not know
what he meant. One day the uncle thought that he would deceive his wife and nephew, so he told the latter that he was going back into the woods and started off. Instead of going away, however, he went back of Then the the house, looked through a hole at them and listened. came to his wdfe and sat down close to her, and she said, "Let boy
He answered that he I am afraid of your uncle." us run away. would if he could get a canoe, and she told him of a place where there was a canoe, some distance from the town. Then the uncle came right in and wanted to kill his wife on the spot but was so fond of her that he could not. The boy sat perfectly still, moving his bracelet. That night the uncle treated his nephew very kindly and began the boy fell asleep. telling him all kinds of stories, until at last
This was just what he wanted. Then he tied the boy to a board, am going to get rid of him this time. The feathers thinking, So he took him quite a will get wet, and he will be drowned."
"I
distance out to sea and set
him
adrift there.
It
was very stormy.
202
[BULL. 39
The boy, however, floated along for some time and finally came The tide was very low. ashore in safety on a nice sandy beach. Then he heard the laughter of some girls who were out digging There were three of them, and they were sisters. Now the clams.
eldest of the girls
thither, thinking
it
saw something moving on the beach and went was some dying animal. Instead she saw a
right
handsome youth, who looked she, "What has happened to
up
at her but said nothing.
Said
But he would not speak. She you?" Then the second sister imme called to her sisters, and they ran up. fell in love with him, but the youngest had nothing to say. diately The eldest had formerly been in love with the youth that was first
destroyed, so she said to her second sister, "How much like my dead She saw him smile because he knew her, but he lover he looks." did not know the others, and immediately the eldest began to cry,
saying that that was her lover s smile only that he was a larger man. Then the second sister laughed, saying that she was going to untie him and have him for her husband. The youngest, however, said,
you two can have him, for I am not going to have a man that If he comes out all right after we have untied him," talk." said the eldest, "we will both be his wives." So, the two older girls untied him and started to raise his head while the youngest ran off to dig clams. They asked him if he could talk, and he said, As he walked between the girls, one of them said, "You shall go to my father s house with me." At the time they untied him the
"Well!
can not
"
"Yes."
eagles were gathering around to devour him. Then they took him into their father s house
said,
"and
"Who
is
that
fellow?"
"We
we are going to marry him." Their father consented, speak, while the eldest was slow and quiet. and he married both of the girls. Then the eldest spoke to her
father of
and their father found him/ said the second, This one was very quick to
how much he resembled her dead lover, although the boy had not told anything about himself. Those girls used to go off to hunt and spear salmon just like boys,
am going out to spear salmon." younger said next morning, She brought a salmon home. The day following both girls asked him to go with them, and he did so. They tried to teach him how to hunt, for he belonged to such a very high family that he had never learned. On the way the younger wife acted sulkily toward her elder sister because she would never leave their husband s side. So she started off alone, and her husband was afraid she would go away for good, for he liked her very much on account of her liveliness. In the she came back with a salmon and said to her evening, however, You stick by your husband and do sister, "You can live on love. not go to get anything to eat." Then their husband carried the
so the
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salmon back, and his elder wife came home slowly. The younger sister cooked the salmon and put it between herself and her husband. He pulled it along toward his elder wife, but the other said, u She She is going to live on love." Then her husband shall not have any. said that if she would let her sister have some salmon he would go out and try to get another himself. It was early in the spring and The younger wife now felt jealous of her the salmon were scarce. sister because she thought that their husband thought more of her than of herself, though really the reverse was the case. He pitied the elder, however, because she had done so much for him. When the young man saw that his younger wife was angry toward The the elder, however, he determined to leave them for a time. younger did not want to let him go, and begged him hard to remain, but the elder said nothing, for he had told her his reasons. Finally he told his younger wife that she must let him go but that he would
come back.
his cousin
He
"
said that she

elder
(lit.
must treat her elder sister brother") had been in love with
well because
her.
When
she asked him what cousin he meant, he explained that his elder brother had died quite a while ago and that this girl had been in After that she let him set out. love with him. At this time he thought that he would kill his uncle, so he paddled His uncle saw him, knew what he had come for, and was thither.
Then the young man went to his uncle s house, spent and started away again. About midnight, however, he returned and told his uncle that he had come to kill him because he had murdered his brothers and made him himself suffer. Although
frightened. the evening
his uncle his uncle s wife that
so,
begged hard to be spared, he killed him, and, after telling he had killed her husband and why he had done
he returned to his wives.

53.
THE MAN WHO MARRIED THE EAGLE
This
is
is
about a young
girl
This
chief,
It a story of something that happened among the Haida. man there wr ho married a very fine-looking girl. deceived her husband and went with the son of the town
Since the but her husband found it out and killed him. to such high-caste people, the girl s husband was belonged Before the afraid and told his slave to take him off in his canoe. relatives of the murdered man found it out and had started in pur He and his slave paddled suit, he had gotten some distance away. hard and got way out into the ocean, and, when at last the very man looked up, he found that he was close to a large rock very far Then he jumped ashore, and, seeing that there were very many out. seals there, he began clubbing them forgetful of the fact that he was a fugitive. At last, when he did look up, he found that his slave had deserted him and was now a long distance off.
dead
man
204
BULL. 39
The man camped on the rock that night and next morning studied very hard what he should do. At last he fixed upon a plan which he proceeded to carry out. Taking the largest seal he had killed, he skinned it very carefully so as not to cut through the hide anywhere. Late that night he got inside, tied the skin together over himself very tightly so that no water could come in, and set himself adrift. Then he floated along on the ocean, and at times he felt that he was bumping against rocks, but he kept quiet and after he had gone for a long time he felt himself drift ashore upon a beach. Next morning very early, as he lay there, the man heard an eagle Finally it lighted right cry and knew that it was flying toward him.
on top of the seal. The eagle seemed to notice, however, that this seal sounded empty, and instead of trying to eat it, sat still there. By and by the man took out his knife, cut through the skin right where the eagle sat and seized its legs. Then he looked up at it through the hole, and lo instead of an eagle there was a girl. Then the girl said to him, "Come up to my father s house with me." He agreed^ and, when she had taken him up, he saw a fine house over every bed in which hung an eagle skin. After that the young man took the girl for his wife. At that time one of his brothers-in-law stood up and gave him an eagle-skin coat, have given you a coat as a present. With this coat you saying, can catch cod easily." Another brother-in-law got up and said, With this coat you can easily catch salmon." also give you a coat. also give you a coat. Another got up and said, With this coat can catch halibut." Another got. up and said, too, will give you With this coat you can catch seal. Always sit on a tree a coat. you top and look down at the water. Then the seal will look to you like
!
,-.-
"I
"I
"I
"I,
when you catch it in this him with different coats. The So, last of them was a young black eagle which said, give you this coat, and with this coat you can catch a sea Then the older eagles made fun of his gift, saying, "With that young skin you need not
a very small
fish.
It feels like a small fish
coat."
all
in the house presented
"I
lion."
think you can catch even the Meawhile the people in the his mother, who was a very He was at that time starve. did not know it.
smallest
trout."
town
old
boy had come from had sent woman, away from the village to very near where she was living, but he
this
After this the young man put on the coat he had received first, went out in it and caught a cod which he gave to his wife. He put the next coat on and caught a salmon. When he looked down upon this it appeared to be very small, and it felt very light while he was carry With the ing it, but when he got it home it was a very large fish. next coat he caught a very big halibut, and with the next a seal. This seemed very light to him, but, when he got it home to his father-
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205
in-law and his brothers-in-law, he was surprised at its size. Lastly, he put on the black eagle skin. He went out and watched, and after a while he saw a sea lion a long distance out. He went after it and brought it ashore easily, but, after he had taken it to his father-inlaw, he wondered how he had carried it. By and by the man felt that his mother was suffering somewhere, and, going along the beach, he found her living in a little house made He asked her what the matter was, and she told him. of branches. Then he said to his mother, u ln the morning you will hear some sea As soon as that happens, get up and go along the beach. You gulls. The woman did so. In the morning she will find a large salmon." got up and looked and a very large salmon lay there. She had to cut In the evening her it up and carry it to her brush house in -pieces. son went to her again and said, To-morrow I will get a seal for you. So she awoke very early, found a large seal, Look for it very early. and took up its meat. After that her son went to her again and told her that he had been captured by the eagles and was living very comfortably among them. He said that he had a wife who was very good to him and told her not to worry for he would always look after her. Then he said, Early next morning go and look again. I will try to get you a sea lion." She did so, and found a very large sea lion upon the beach; She took off the skin, dried it, preserved the oil, and dried the meat. Now the man went to his mother once more and said to her, "Next
"
"
whale and leave it down here on the beach. canoe will come from our village and find it. While they are cutting up the whale don t go down to them." It happened just as he had said, and when this canoe had carried back
morning
I will get a
it.
Don
touch
the news everybody came down from the village to cut it up. As the old woman did not go down to look while they were cutting up this whale, some one said, Kun up to see the old woman." When
"
they came there, they found her in a very large brush house in which salmon, seal, and sea-lion meat were drying. They were surprised to see how much food she had when they themselves had barely enough. Then everybody ran up to look at her. They had stripped the whale down, but had not taken off the pieces. When they left her house to go down again, the old woman came out and the eagle, which had sat on top of a tree watching, said to her, u Get away. Get away." After that one of the men took a rock and hit her in the face with it. When the eagle saw what was done to his mother he flew down, seized the town chief by the top of the head and flew up with him. Then he came down again far enough for a person to seize the town chief s legs and flew round and round the whale. By and by another man caught hold of the chief and was unable to let go. The eagle flew around a little higher up until another seized the second man and so
;
206
[BULL. 39
he continued to do until he had carried up all of the men. Mean while the women were in a great hurry to cut the whale, but the old woman poked it, telling it to go out, and it went away from them Meanwhile the eagle rose higher and higher into the right out to sea. air and flew far out over the ocean, where it dropped all of the men of that place and drowned them.
54.
THE BRANT
Laxayi k
WIFE"
A man
a brant
at
Gona xo
in the
(or
Yakutat) country married
woman
"Let
(qen).
One day
husband,
us go outside and
in spring this woman said to her watch the flocks of geese passing.
along."
My
father s canoe will soon be
coming
Then they went out
The brant seemed to stop over the flock of brant coming. woman a little while, and she called to them saying, "Have you any Immediately some dried ts let fell upon her lap. thing for me ?
and saw a
"
am sure that my Next day she again said to her husband, come along to-day. Let us go outside and sit So they did. Then they saw the largest flock of brant they there." had yet observed, and the woman jumped up, saying, "There is my
"I
father s canoe will
When the flock got over the place one of them made a great noise directly over where thev were sitting, head, and her husband thought that must be his wife s father. His wife also began making the brant noise in return, so that her husband became very much frightened. As soon as she had finished she flew up among the brant people. Now her husband started off under the flock, and ran for a very long time until he was thoroughly tired out. Seeing that he was now so far behind that she could barely see him, his wife said to her father, So her father had them encamp there Father, let us camp here." on a flat place, and her husband saw it from a high hill. When he came up with them, he stood around on the flats and would not go near. By and by a man came out to him and said, "You better come in. We have a place prepared for you." So he went in, and found his wife sitting on a mat in the house with room enough for him The brants looked to him just like human beings. Then beside her. cooked for them, and afterward left the place, taking him with they them. When they reached the place where they were to stay all summer, he saw that they worked very hard to get food in order to take it back. Some time afterward the sand-hill cranes (dui) and the geese
father s canoe
coming
along."
"
At
(tlawA k) made war on the brants and killed off many of the latter. first the man stood and watched them without taking part, and
at last his wife s father,
who was
chief of the brants, said to his

24,
daugh-
a See story
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207
ter Daughter, why is it that your husband will not help us ? Doesn t he see that my people have all been killed? Ask him to help me." Then the man made war aprons, coats, and hats for the brants and He killed great numbers for himself, and he made himself a club.
,
of sand-hill cranes and geese, while none of the brants were destroyed. After he had killed enough of the enemy to make up for the brants that had been destroyed, his father-in-law told his daughter to say
he kills any more," he said, him that he had killed enough. So all stopped fighting, will want to kill more of my people." "they and they recommenced collecting food for the return journey. The
to
"If
girl s
father felt very good toward his son-in-law for saving their
fall
lives.
came and the brants were ready to start back their will not go back the same way we came. We must another way." Then they started. It seemed to the man that go
chief said,
"We
When
they were going in canoes instead of

the chief said,
referred to
it.
flying.
Late the
first
evening
"Now
we
will
camp
out
here."
was
After they had eaten
a large rock far out at sea, all went to sleep.
The place that he and they camped upon
Next morning, however, although the man awoke early, he found Then he was very sad, and did not know what he should do. He thought, "How am I to get home from here without any canoe?" He remained out upon that rock for a long time and thought that he should never see his friends
himself lying out on the rock alone.
again.
He remained
there, in fact,
all
winter, living on food that
the brants had left him.
When
much
spring
than ever to get home, so
so that he did not care to eat
came he was more anxious any
thing and went for several days without nourishment. One morning he said to himself, "What is the use of getting up?" And he lay down again writh his blankets over his head. After some
time had passed, he heard something say to him very loudly, "Why are you lying here? What are you doing out here on this rock? He threw his blanket off and looked around but saw nothing except He lay down again, and a bird called gusIyadu H sitting near by. he heard the voice. He heard it for the third time. Every again time the bird was sitting in the same place. When he again lay down he thought he must be crazy, but on keeping a lookout he saw the gusIyadu H run up toward him very fast, so he said to it quietly, have come to bring you Then the bird refplied, I have seen you." luck. Get on my back and keep your face buried in the feathers on the back of my neck." When he had done this, the bird started to I do not want you to It said, "Don t look up. fly off with him.
7
1 ( "I
The farther it went the more it repeated this warning, up." so he tried hard to keep his face concealed. Finally the bird stopped, and he wondered where they were. "You can open your eyes now/
look
208
said the bird,
[BULL. 39
and when he did so he saw that they were on a big
around far out at sea. Then the bird told pile of seaweed drifting him to close his eyes again, and by the time it stopped with him
once more he was very
tired.
Then the
your
eyes."
being close
He opened his eyes and to his own village.

55.
bird said again, "Now open recognized the place well as
THE DUCK HELPER
All the people in a village called

of the
Yukon,"
Ta sna, "just south of the mouth once died of smallpox with the exception of one
The boy was
just old
woman and
her son.
enough
to realize
what
had happened.
His mother kept weeping day after day, and it so distressed her son that he went off hunting with bow and arrows and did not return until he thought she was through. One day he \vent farther than he realized and on turning about was puzzled to know where the village lay. He walked for a long time in different directions trying to find it but in vain. He was Next morning he began looking lost and had to camp that night. and he looked all day with no better success. On the third again, morning, after he had looked about until he \vas very tired, he caught sight of water through the trees and, thinking it was the ocean, ran quickly toward it. When he came up to it, however, he found it was only a lake. He remained there for some time, living on roots, and afterward continued his journey. Again he traveled all day and on Now the following morning he again saw water through the woods. he felt happy once more, but when he came dow n to it and looked around, lo! it was the same lake he had left. By this time the boy was too tired to walk any more, so he thought, Well I might as well stay right here." He covered himself up with moss and went to sleep. Suddenly, however, he w as awakened by He looked around but saw no a voice saying, "Who is this boy?" He was entirely alone. Then he fell asleep again, and again one. something said, "Who is this boy?" He thought that he was dream ing, for, when he looked around, he saw only a black duck far out on
r
!
the water.
watch."
After this the boy said to himself, Now I am going to sit up and So he seated himself against a large bush and, although he became so sleepy there that his eyes kept closing, he would open
them resolutely and keep on the watch. Finally he got up and went behind the bush. While his eyes were closed, the boy heard the same voice again, but he was not quite asleep, so he opened them quickly and saw the black duck (gax u ) on the beach. Immediately it turned into a man, who stood looking at him. "What are you doing here?" said the man. Then tho boy told him how he had gotten lost. "All of our village people died, and my mother cried so that I wanted to
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209
get
her, so I traveled in the woods alone and became Since that day I have not been home to see my mother." Then the man took off his coat, gave it to the boy, and said, "Put on this coat. As soon as you have done so, stretch out your arms and keep going like that. Don t think of me and don t think of this
lost.
away from
Think of your uncle s house." The boy did as he had been told, and it seemed to him that he was flying along very rapidly far above the trees. For a long time
lake.
he thought of nothing else than his uncle s house and his uncle s village, but at length he remembered the lake and lo he was there once more with the man standing before him in the same place. Then the man said, Didn t I tell you not to think of me or the lake? Start over again. Think of nothing but your uncle s house and the are bound for." So this time the boy tried very hard, village you and all at once he came out back of his uncle s house, where his mother was waiting and calling for him. When she recognized him she was
!
"
very happy.
56.
THE BOY WHO SHOT THE STAR
very high-caste boys were chums. The father of one was and had his house in the middle of the village, but the house of the other boy s father stood at one end. These boys would go alternately to each other s houses and make great quantities of arrows which they would play with until all were broken up. One time both of the boys made a great quantity of arrows to see which could have the more. Just back of their village was a hill on the top of which was a smooth grassy place claimed by the boys
Two
town
chief
and on a certain fine, moonlight night they As they were going along the lesser chief s son, who was ahead, said, "Look here, friend. Look at that moon. Don t you think that the shape of that moon is the same as that of my mother s labret and that the size is the same, too?" The other an Then swered, "Don t. You must not talk that way of the moon." suddenly it became very dark about them and presently the head chief s son saw a ring about them just like a rainbow. When it dis appeared his companion was gone. He called and called to him but did not get any answer and did not see him. He thought, "He must have run up the hill to get away from that rainbow." He looked up and saw the moon in the sky. Then he climbed the hill, and looked Now he thought, "Well! the about, but his friend was not there. moon must have gone up with him. That circular rainbow must
as their playground,
started thither.
have been the
moon."
The boy thus
left
alone sat
to try the bows. He put strings tried them, but every one broke.
49438
Bull.
down and cried, after which he began on them one after the other and He broke all of his own bows and
3909
14
210
all
[BULL. 39
except one which was made of very hard wood. He thought, "Now I am going to shoot that star next to the moon." In that spot was a large and very bright one. He shot an arrow at this star and sat down to watch, when, sure enough, the star darkened. Now he began shooting at that star from the big piles of arrows
of his
chum
he and his chum had made, and he was encouraged by seeing that the arrows did not come back. After he had shot for some time he saw something hanging down very near him, and, when he shot up another arrow, it stuck to this. The next did likewise, and at last the chain of arrows reached him. He put a last one on to complete it.
the youth felt badly for the loss of his friend the arrow chain, he went to sleep. After found himself sleeping on that hill, remembered awoke, he had shot away, and looked up. Instead of the arrows
Now
down under
and, lying a while he

the arrows
there
was a
long ladder reaching right
down
to him.
He
arose and looked so
Then he determined to ascend. First, however, as to make sure. he took various kinds of bushes and stuck them into the knot of hair he wore on his head. He climbed up his ladder all day and camped
upon it, resuming his journey the following morning. he awoke early on the second morning his head felt very heavy. Then he seized the salmon berry bush that was in his hair, After he had pulled it out, and found it was loaded with berries. eaten the berries off, he stuck the branch back into his hair and felt very much strengthened. About noon of the same day he again felt hungry, and again his head was heavy, so he pulled out a bush from the other side of his head and it was loaded with blue huckleberries. It was already summer there in the That was why he was sky. When he resumed his journey next morning his getting berries. head did not feel heavy until noon. At that time he pulled out the bush at the back of his head and found it loaded with red huckle
at nightfall
When
berries.
By the time he had reached the top the boy was very tired. He looked round and saw a large lake. Then he gathered some soft brush and some moss and lay down to sleep. But, while he
slept,
some person came to him and shook him saying, "Get up. I am after you." He awoke and looked around but saw no one. Then he rolled over and pretended to go to sleep again but looked out through his eyelashes. By and by he saw a very small but hand some girl coming along. Her skin clothes were very clean and neat, and her leggings were ornamented with porcupine quills. Just as she reached out to shake him he said, have seen you already." Now the girl stood still and said, have come after you. My grandmother has sent me to bring you to her house." So he went with her, and they came to a very small house in which was an old woman. The old woman said, "What is it you came way up here
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"
211
after, my grandson?" and the boy answered, "On account of my lt Oh answered the old woman, playmate who was taken up hither. next door, only a short distance away. I can hear him is
!
"he
He is in the moon s house." crying every day. Then the old woman began to give him food. She would put her hand up to her mouth, and a salmon or whatever she was going to
give would
berries
make
and then meat,
long journey. a piece of devil s club, and a small piece of whetstone to take along. As the boy was going toward the moon s house with all of these He had be.en things he heard his playmate screaming with pain. on a high place near the smoke hole, so, when his rescuer put up
appearance. After the salmon she gave him for she knew that he was hungry from his After that she gave him a spruce cone, a rose bush,
its
came to it, he climbed on top, and, reaching down through the smoke hole, pulled him out. He said, "My friend, come. I am here to help you." Putting the spruce cone down where the boy had he told it to imitate his cries, and he and his chum ran away. been,
After a while, however, the cone dropped from the place where it had been put, and the people discovered that their captive had Then the moon started in pursuit. When the head escaped. chief s son discovered this, he threw behind them the devil s club he had received from the old woman, and a patch of devil s club arose which the moon had so much trouble in getting through that they gained rapidly on him. When the moon again approached, the head chief s son threw back the rose bushes, and such a thicket of roses grew there that the moon was again delayed. When he ap them once more, they threw back the grindstone, and it proached became a high cliff from which the moon kept rolling back. It is on account of this cliff that people can say things about the moon
When the boys reached the old woman s house they were very glad to see each other, for before this they had not had time to speak.
nowadays with impunity.
The old woman gave them something to eat, and, when they were through, she said to the rescuer, "Go and lie down at the Don t think of anything place where you lay when you first came up. but the playground you used to have." They went there and lay down, but after some time the boy who had first been captured thought of the old woman s house and immediately they found themselves there. Then the old woman said, "Go back and do not think of me any more. Lie there and think of nothing but the place where you used to play." They did so, and, when they awoke, they were lying on their playground at the foot of the ladder.
As the boys lay in that place they heard a drum beating in the head chief s house, where a death feast was being held for them, and the head chief s son said, "Let us but the other answered.
go,"
212
"No,

let
[BULL. 39
us wait here until that feast
is
over."
Afterward the boys

their faces
all
went down and watched the blackened. They stood at a
people come out with
corner, but, as this dance is always in the evening, they were not seen. given wish younger brother Then the head chief s son thought, would come out," and sure enough, after all of the other people had brother came out. He called to his brother say his
"I
my
gone,
ing,
younger
but the child was afraid and ran into It is here. Then the child said to his mother, "My brother the house instead. and his friend are out here." "Why do you talk like that?" asked "Don t you know that your brother died some time his mother.
"Come
I,"
ago?"
And
she became very angry.

"I
The
child,
however, per
know his voice, and I know him." His mother sisted, saying, am going to go was now very much disturbed, so the boy said,
"I
out and bring in a piece of his shirt." "Go and do mother. "Then I will believe you." When the boy at last brought in a piece of his brother
so,"
said his
s shirt his
mother was convinced, and they sent word into all of the houses, first of all into that of the second boy s parents, but they kept both with them so that his parents could come there and rejoice over
him.
All of the other people in that village also
57.
came
to see them.
THE BOY AND THE GIANT

manly
little
At a
certain place in the interior lived a
boy who was
very fond of hunting. He would take his lunch and go off hunting very early in the morning and stay all day, bringing home two or One morning he started earlier three porcupines in the evening. than usual and came upon a giant as tall as the trees. He was very much frightened and ran away with the big man in pursuit. As the giant was not a very fast runner, the boy kept ahead of him until he came to a sort of cave like a house at the foot of a hill and entered it. When the big man saw this, he said, "Come here, my The boy refused, and the giant continued his entreaties grandson." for a long time. At last the boy consented to go with him, so the
I will carry you that giant said, "Get inside of my shirt. Then the boy vaulted in there, and they started off.
way."
who had
qa k!
11
After they had gone along in this manner for some time, the boy, his head out, saw a very small bird called old-person (LAg u )
Then the
is a bird I would like to have." and let him down, and he shot the bird big stopped with an arrow and put it into his bosom, after which he crawled back into the big man s shirt. But now this bird had increased the boy s weight so much that the giant could scarcely move along. At every step he took he sank deep into the moss. When the boy
arid said, "Grandpa, there
man
noticed
this,
he said to himself,
"How is it
that, since I picked
up
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MYTHS AND TEXTS
213
have gotten very heavy, and it is hard for him to Then he- threw the bird away and the giant walked on again as lightly as before. The boy enjoyed so much being with this After giant that he had forgotten all about his father and mother. that they traveled on together until they came to a very large lake. In it the boy saw braver houses, and the beaver dam ran right across
walk?"
This is the kind of place thought, "This is a beaver lake. has told me about." Then the big man tore a hole through my father the top of a beaver house, took all of the beavers out, and made a fire right back of the lake at which to cook them. They camped
it.
He
there for several days, living on beaver meat and drying the skins. But the first evening the giant said, Keep a look out. If you hear
any noise during the night, wake

than
I of
whom
am much
afraid."
me up. There is a He also said to the
bigger
man
boy,
"Sleep
some distance away from me, or I might move against you or throw my leg on you so as to kill you." The second night they encamped there the boy heard the bushes He was breaking, and sure enough the second giant came along. so tall that his head was far up above the trees, and they could not This second giant had been looking for the other for a long see it. time unsuccessfully, so he rushed upon him, threw him down, and Then the boy s friend cried, "Grandson, take lay on top of him. that club of mine out and throw it at him." The boy ran to the man s bed, took his club, which was made from the entire skele big ton of a beaver, out from under it, and threw it at the intruder. As soon as he let it go out of his hands it began chewing at the second giant s leg, and, as he was unable to feel it, the club chewed off both his legs. Then the other, who had been almost smothered, killed him and threw his body into the lake. After this the boy s companion had nothing to fear, and wandered from lake to lake, and the boy was so fond of hunting that he forgot all about his father and mother. It was now winter time, and that winter w~as very severe. From the time the second giant had been killed he had been doing nothing but killing beaver. One evening, however, the boy began thinking of his father and his mother, and was very quiet. Then the big man said, "Why is it that you are so this evening?" The boy -answered, quiet have just thought of my father and mother. I feel lonely (i. e., home Then his companion said, "Would you like to go sick) for them." to them ? can t go to them because I don t know where they are. I don t know which way to go to get to them." Then the big man can but the boy did not know what he said, right, you meant. Now the big man went to a small tree, broke it off, trimmed it well for the boy, and said to him, "Take this along and as soon as you feel that you are lost, let it stand straight up and fall over.
"I
"
"I
"All
go,"
214

which
it falls.
[BULL. 39
Go
in the direction in
Keep on doing
this until
you
get to y.our father s
place."
At first the boy was afraid to start off alone, but finally he did so. Whenever he was in doubt about the direction he let the tree fall, and it led him at last right down to his father s village, where all
were exceedingly glad to see him.
58.
THE BOY WITH ARROWS ON HIS HEAD
chief s daughter married her father s nephew and had a child him who was named WAts lihi tci. He was not exactly a human by his head. When his mother being, for he had sharp arrow points on him and using endearing terms to him, he said to her, began petting
And he ran the arrow points on I am no baby." pet me. head into his mother s breast and killed her. Afterward he ran off into the woods and became a very bad person, killing everybody who went off hunting or after wood. At that time his mother s brother was out on the mountains hunt He knew that his nephew was killing ing along with his children. He also people, so he made his house very strong to keep him out. set around bundles of dry straw shaped like human beings, and he even prepared a hole in the mountains as a place of refuge. How his nephew found out where he lived is not known, but one day he suddenly walked right in. His uncle was sitting behind a
"Don t
his
bundle of straw in the rear of the house, while his wife and children were in the hole he had made in the mountain. The boy always had his arrows and spears, the points of which w ere obsidian (in), ready to use, but instead of aiming at his uncle he pointed his arrow at a bundle of straw opposite. While he was doing so his uncle shot him under the left arm, and he was so badly hurt that he left his spear and ran out. As his assisting spirit this boy had a bird called gus liadu li of about the size of a robin. This spirit now doctored him and took out of him all of the poison his uncle had put on the end of his arrow. But, while he was doing this, his uncle tracked him by the marks of blood until he came to the place where the boy lived. When he entered that place his nephew said, Don t kill me, uncle. I have made a hole in the ground over there and have filled it with goods. You may have them if you do not kill me. If you let me go now I will never kill another person." In spite of all his protestations,
r
"
however, his uncle killed him for having destroyed so many of the town people and for having forced him to live back among the moun tains. Then he burned his nephew s body and went home with all of
his family, leaving the ashes
where they lay. These ashes were driven about by the wind and became the minute gnats that torment
people.
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59.
MYTHS AND TEXTS
215
GAMNA TCK!!"
skinned it, and threw the skin and meat While she was washing them in the sea she saw some killer whales coming landward. By and by the meat she was washing drifted out from her and she waded after it. She went out until the water reached her hips. Then she suddenly felt some one pull her and she disappeared under water. It was the killerwhale people who thus took her into their canoe. After that GAinna/tck!i felt very badly and thought to himself, u How can I get my wife back? How can I look for her under the water?" He could not sleep all night, and early in the morning he wonder if I couldn t raise this water so as to go under thought, In the morning, therefore, before he had eaten he took his red and black paints, went down to the water, raised the edge of it just as if he were, raising a blanket, and walked under. He walked on It was just like walking on land. farther and farther. By and by he came to a village full of very pale people who went about with their heads down. He found out that they were the red-cod people. He wanted to make friends of them, so, think
tckli killed a seal,
GAmna
to his wife to wash.
"I
it."
all red men, That is how these fishes got their color. After that he asked them if they had seen his wife, but they said that they had seen no one, so he went on. Presently he came to another village and asked the people there the same question to which he received the very same answer. Those were the halibut
ing that
they looked very white, he painted them

children.
women, and
In each village they gave him something to eat. left the halibut people GAmna tckli traveled for several days before he came to another town. By and by, however, he perceived smoke far ahead of him, and, going toward it, he saw that it was from a fort. Inside of this fort was a large house which he immediately entered, but the people there did not seem to care to see strangers and would not talk to him. These were also very pale people, so to please them he took out his black paint and painted all of them with it. Then they felt well disposed toward him and were u Can you tell me what clan has my wife?" he said. willing to talk. At first they said that they did not know, but afterward one replied, 11 There is a strange woman in that town across there." Then this person pointed the village out, and GAmna/tckli felt pleased to know where his wife was. The people he had come among were the sharks, and those whose village they showed him were the killer whales. Then the shark chief said, Every time we have had a fight we have beaten them." The shark people also said to him, "The killerwhale chief has a slave. Every morning the slave goes out after
people.
After he had
"
Evidently a version of the Tsirashian story of GunaxnaxsimgySt.
See story
4.
216
water.
Tell
[BULL. 39
Go
to the creek
and
tell
him to bring the water As he does so he must drop it, and, while the house is full of steam, pick up your wife and run out with her. The chief has married her. Then come over here with her. They will run after you, but, if you can get away, come right across." The shark people had always been jealous of the killer whales because they had this woman. While the shark people were telling him what to do, a strange, bonylooking person kept jumping up from behind the boxes. He won dered what made him act so queerly and began to feel uneasy about the bony person saw him looking at him in a strange it, but, when he said, "Why! don t you know me. I am that halibut manner, hook (nAx u ) that the sharks once took away from you. My name is
in
him what to do when he comes in. and hand it to the chief over the fire.
Lgudji (the name of an island)." Just after that the man started for the killer-whale town and sat down by the creek. When the slave came out after water, he asked hear that my wife is with this chief." him to help him, saying, she were a man, they would have the slave answered, her for a slave like myself. Since she is a woman, the chief has kept married her, and she is living very well. I will help you as much as I can. She wants to return to you. Now watch and I will do what I will spill this water on the fire." tell me to do. you After that he took GAmna tckli to the door and showed him where Then the slave walked in with the water while he stood his wife sat. He watched his wife through a crack and saw outside watching. that she appeared very much cast down. As soon as the fire was put out and the house filled with steam he ran in, seized his wife, and started off with her. Then, when the slave thought that he had gotten a long distance away, he shouted, "Some one has taken the woman away." The chief looked around, and sure enough his wife was gone. Going out side, they saw that this man had almost reached the shark fort, and
"I
"Yes,"
"if
they saw him enter it. As soon as he got there, the shark people began to dress themselves for war. They were noisy and acted as though they were very hungry, so that GAmna tck!i became frightened. The halibut hook came to him, however, and told him not to be frightened, because the killer whales were coming over. All at once the fort began moving up and down. Whenever the killer whales tried to enter,
the fort killed
heads.
them by moving up and down and cutting off their The slaughter was so great that the few survivors were
frightened and went back.
Two
or three days later the killer whales

"You
came again with

start out right
like result.
After this the shark people said to GAmna/tckli, away. Stay here a while with UK.
better not
They might be
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MYTHS AND TEXTS

you
so
217
much,
it is
Since we have fought for lying in wait for you. better that you should get to your home safely."
so,
GAmna
tckli did
and some time later they said, "Go straight along by the way you came, and you will find your way out easily." He did this and
reached his
home
in safety.
60.
THE HlN-TAYl Cl
There is a fish, called hin-tayr ci, which is shaped like a halibut but has very many Early one spring a KiksA di shaman at Sitka named Face-ofmountain (Ca daq) began singing, and the people did not know why. Another morning he got up very early and began to sing again, while the spirits talked to him. Then all of the KiksA di also rose.
"legs."
When
his possession was over the shaman said to them, "Take the canoe down and let us start They did so, placing the shaman in the bow under a mat, and, as they went along, his spirits talked under it. Finally they came to a deep bay in front of Sitka and the When spirits said, "This is the place," so they started shoreward. came to a spot just beyond a steep cliff which runs down pre they cipitously into the sea, the spirits said, "Here is the place where we Then the shaman went up from the canoe and sat in are to land." a hollow on top of a rock, while all watched him. By and by his spirit said that the people must do likewise, so they found similar places and seated themselves there. Now the shaman seemed to be watching for something, so all of the people looked in the same direction, and suddenly they saw a school The of killer whales coming along, making noises like yelping dogs. wondered what was the matter and looked closely. Finally people right out from the cliff they saw something very black and shiny. It was the hin-tayr ci, and, when a killer whale ran up against it, he would be cut in two. The killer whales fought very hard, but, when they were through, only three remained, who went off barking
off."
like dogs.
After that the hin-tayi ci came up in front of the place where the men were sitting and made a great noise. They wondered at this and were frightened, but the shaman understood it and said
to them, "It I should not
is
Don t feel badly for me if I should get killed. have fought those people, but I had to do it, for they
i
saying
were coming here to eat all of my food. Now the people went home, but, after some time had passed, the shaman asked them to take the canoe down once more and go out They did so willingly, for they were anxious to see what more again. would happen. The shaman had learned that all the killer-whale people were going against the hin-tayi ci and that the sculpin (weq!)
"
had come to him saying,
"The
people are coming after you
again."
218
[BULL. 39
So the people went to their former station, and presently the hlntayl ci came out of his hole and began jumping about on top of the When it It was very quick and very large. water- like a salmon. it went out to meet saw the great crowd of killer whales coming on, them and killed all except the killer-whale chief and two others, which Then it again jumped up and down in front it allowed to escape. a great noise, and the shaman told them it said, of the people, making If they come right back with the same number of I am tired. I should not have It will be my fault. I shall be killed. people,
killed
them."
Then the people went home and remained there quite a time. At length, however, the shaman s spirits told him that the sculpin had again come to the hm-tayl ci to say that people were coming to kill him. So he told his friends about it, and they went to the same As they sat there watching, they saw a smoke arising far in place. the distance. It was the killer whales blowing. There were still more of them this time, but, as before, the hln-tayl ci destroyed all
except three. next time.
Again
it
told the people that
it
expected to be killed
the out
Now the shaman was very

come
tayl ci once
anxious to
know what would be
of all this, so he went back to his village and waited impatiently for another fight to take place. Finally the sculpin went to the hin-
more and
stronger
men
fight you." told his people,
When
said, "They are gathering more men for you, this time. They are getting the devilfish people to the shaman learned of it through his spirits he
and they went out to the cliff. Again they saw some from a distance very rapidly, making the water boil. thing coming
Just as the devilfishes reached the hole of the hln-tayl ci, the latter jumped through the largest of them, after which it killed all of the
all of the killer whales but three. It was easier for him time because there were fewer killer whales. Next time the sculpin came to the hm-tayl ci it said "All of the monster halibut are being gathered to fight with you." So the people went over once more and sat in their accustomed places. They saw the largest halibut go up toward the hln-tayi ci s hole with open mouth ready to swallow it, but, as before, the hln-tayl ci jumped
others and
this
through and through

killer whales.
it,
and
killed all of its antagonists except three
Where they fought
after every battle the hln-tayl ci next time it expected to be killed.
and
the water was covered with blood, would come out and say that
Now, however, a very long time passed before the shaman heard anything, and he began to think that they had given up fighting. But finally his spirit came to him once more to say that the sculpin had been to the hm-tayi ci. The sculpin had said to it, "They are
coming
after
you
again.
They have gathered
all of
the big crabs to
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MYTHS AND TEXTS

ci
e
219
Those are the ones that are So the shaman went out with his friends and watched from their former stations. Presently the watching people saw the killer whales approach with a big crab in advance of them. Its body was under water, but its legs stuck out, and the water seemed to boil as it swam forward. Then the hln-tayi ci came out and said to the shaman, "They will I am sure that I can not kill It is my own fault. get me this time. that big person with the shell." Then the hm-tayl ci went back into its hole, and the crab ran up against the opening so it was unable to get out. So the hm-tayl ci said, "How is it that you do not allow me to come out when you have come here to fight me ? Let me come out so that you can get me. I have killed enough of you deep-water people to come out now. Stand away a little and let me come." The hm-tayl ci wanted to see where the joints on the crab s claws were situated, and, as soon as the crab moved to one side, it went against one of them and cut it oft. With its remaining claw, how
kill
you."
Then the hln-tayi

me."
answered,
going to get
ever, the crab seized
it,
lifted it into the air,

it
and
killed
it
in sight of
placed the body on the back of the chief everyone. killer whale, and the crab and the killer whales sang together as they went away with its body. As they went they kept close to the sur
After that
face of the water.
61.
THE EAST AND NORTH WINDS
A high-caste man married the daughter of East-wind (Sa nAxet). After a time he heard of a very pretty high-caste girl, the daughter of North-wind (Xun), so he left his first wife, came north, and married Then he took her back to the village where his first wife lived. her.
Now
woman
the people said to his
here.
Her
"I
clothes are very valuable
They make ajioise like bells."

ous and said,
talking
will
about."
There is a very pretty and sparkle all over. East- wind s daughter was at once jeal
first wife,
soon be able to fix that pretty girl you boys are Quite a while afterward it began to grow cloudy and warm, and sure enough the daughter of North-wind lost all of her beautiful clothing. It was icicles and frost that were so pretty, and when she lost these she lost her beauty with them.
62.
THE BIG BEAVER
At a certain place far back in the forest was a large lake in which were many beaver houses. One time some people found this lake and dug a trench out of it in order to drain it. Then they broke up
the beavers houses so that the beavers began to swim down through the trench. As they floated along the people killed them, all except
one very large beaver, which they knew must have been there on
220
[BULL. 39
account of its fresh tracks. They looked into all of the beaver houses they had broken up, but could not find it. It must have gotten out at the very start and made its escape into the woods. Quite a while after this had been done, the people who had killed the beavers walked up to the place where the lake had been. When they got close to the place where they had let it out they heard a woman singing in a beautiful voice Why didn t you ask one another to stop, my brothers? You begged yourselves to go off, my brothers." She sang thus because all of those who had destroyed
:
the beavers were to die.

So,
on the way back and only a few bodies were recovered. found had been captured by the big beaver.
"of
She was sitting to their village, all
on a part
of the
broken dam.
these people were drowned Those whose bodies were not
63.
The beaver and the porcupine (lAkU te) were great friends and went about everywhere together. The porcupine often visited the beav er s house, but the latter did not like to have him come because he left quills there. One time, when the porcupine said that he wanted to go out to the beaver s house, the beaver said, "All right, I will take you out on my back." He started, but instead of going to his house he took him to a stump in the very middle of the lake. Then he said
"This is my house," left him there, and went ashore. While the porcupine was upon this stump he began singing a song, "Let it become frozen. Let it become frozen so that I can cross to Wolverine-man s place." He meant that he wanted to walk ashore on the ice. So the surface of the lake froze, and he walked home. Some time after this, when the two friends were again playing It is my turn to carry together, the porcupine said, "You come now. on my back." Then the beaver got on the porcupine s back, you and the porcupine took him to the top of a very high tree, after which he came down and left him. For a long time the beaver did not know how to get down, but finally he climbed down, and they say that this is what gives the broken appearance to tree bark.
to him,
64.
THE MAN WHO ENTERTAINED THE BEARS

the
A man belonging to
lost all of his friends,
Raven
felt
and he
He began
to consider
how
clan living in a very large town had sad to think that he was left alone. he could leave that place without under
going hardships. First he thought of paddling away, but he said to I paddle away to another village and the himself, people there see that I am alone, they may think that I have run away from my own village, from having been accused of witchcraft or on account of some
"If
a See story 15.
6 Cf.
story
21.
SWANTON]
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MYTHS AND TEXTS
221
other disgraceful thing." He did not feel like killing himself, so he thought that he would go off into the forest. While this man was traveling along in the woods the thought
occurred to him to go to the bears and let the bears kill him. The so he went over to village was at the mouth of a large salmon creek, in the morning until he found a bear trail and lay down that early He thought that when the bears came out along across the end of it.
they would find and kill him. as he lay there, he heard the bushes breaking and saw By number of grizzly bears coming along. The largest bear led, a large and the tips of his hairs were white. Then the man became fright ened. He did not want to die a hard death and imagined himself, being torn to pieces among the bears. So, when the leading bear
this trail
and by,
have come to invite you to a feast." came up to him, he said to it, At that the bear s fur stood straight up, and the man thought that have come to it was all over with him, but he spoke again saying, invite you to a feast, but, if you are going to kill me, I am willing to I have lost all of my property, my children, and I am alone. die.
"I
"I
my
wife."
As soon as he had said this the leading bear turned about and whined to the bears that were following. Then he started back and the rest followed him. Afterward the man got up and walked toward his village very fast. He imagined that the biggest bear had
back because they were invited to a feast. he got home he began to clean up. The old sand around the fireplace he took away and replaced with clean sand. Then he went for a load of wood. When he told the other people in that vil lage, however, they were all very much frightened, and said to him, After that the man took off his "What made you do such a thing?" and painted himself up, putting stripes of red across his upper shirt, arm muscles, a stripe over his heart, and another across the upper
told his people to go
When
part of his chest.
Very early in the morning, after he had thus prepared, he stood outside of the door looking for them. Finally he saw them at the mouth of the creek, coming along with the same big bear in front.
When
fied that
the other village people saw them, however, they were so terri they shut themselves in their houses, but he stood still to Then he brought them into the house and gave them receive them.
seats, placing the chief in the middle at the rear of the house and the First he served them large trays of cranberries rest around him.
The large bear seemed to say something to his and as soon as he began to eat the rest started. They companions, watched him and did whatever he did. The host followed that up with other kinds of food, and, after they were through, the large bear seemed to talk to him for a very long time. The man thought that
preserved in grease.
222
[BULL. 39
he was delivering a speech, for he would look up at the smoke hole When he finished every now and then and act as though talking.. As they went out each in turn he started out and the rest followed.
licked the paint
from
their host s
arm and
breast.
The day after all this happened the smallest bear came back, as it to him in Tlingit. appeared to the man, in human form, and spoke who was captured and adopted by the He had been a human being This person asked the man if he understood their chief, and bears. he said, "No." "He was telling you," the bear replied, "that he is
in the
same condition
for
as you.
He
has lost
all
of his friends.
heard of you you are mourning
before he
saw you.
He
told
you
to think of
He had him when
your lost ones." the man asked this person why he had not told him what When was said the day before, he replied that he was not allowed to speak It was on account his native language while the chief was around.
would paint a
matter
if
of this adventure that the old people, when they killed a grizzly bear, cross on its skin. Also, when they gave a feast, no
a person were their
become
foes to
friends just as this
man
enemy, they would invite him and did to the bears, which are yet great
a
man.
65.
MOUNTAIN DWELLER
Years ago young
women were
not allowed to eat between meals.
belonging to a high family once did this, and, when their mother found it out, she was very angry. She pulled the elder girl toward her, abused her shamefully, and scratched the inside of her
Two
sisters
mouth
over in pulling out the tallow she had eaten. She said, do you mean, especially you, you big girl ? It is not right that The you should eat anything between meals. What do you mean younger sister was still quite little, therefore nothing was done to her, but she was offended at the treatment her elder sister had received. Finally the mother said, "You are so fond of eating you better marry This being lived upon the mountains Mountain Dweller (CaqAnayi and was a great hunter. That evening the sisters ran off into the woods. Next morning, when her daughters did not appear, their mother thought that they had stayed in bed and called to them, "Isn t it time you were getting out of bed By and by, however, she found that they were gone, and the people began searching for them. Their mother would go from one place to another where they had been playing, but nobody saw anything of them for seven days. Meanwhile, although they were suffering with hunger, the girls went farther and farther into the woods. When they got very far up the mountains they heard somebody chopping wood, and the among
all
"What
?"
)."
?"
For another version
see story 92,
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wonder
if
223
elder sister said to herself,
was talking
about?"
face painted red.

"
He
t the man mother discovered a man with his Coming closer, they looked up, saw the girls, and said, "What are
"I
that isn
you poor girls doing way back here?" Then the elder answered, That is why we left our home. She abused Mother abused us. us because we ate some tallow. She said, You are so fond of eating tallow you better go and marry Mountain Dweller. Then Mountain Dweller, for it was he, invited them into his house, and they found it very grand. Another house near by was full of all kinds of meat drying. Seeing that they looked hungry, he gave them some food. Next morning early, when he was getting ready to hunt,
"
:
he said to them, "Do you see that curtain over there?" In one part U A very bad woman of the house a large skin curtain was hanging. Don t peep at her." lives behind that. At their father s village all the people were now mourning for them,
and
all
of their relations
had
their hair cut
and
their faces painted
black.
to Mountain Dweller, the younger After a while the former became curious to girl. being see the bad woman her husband had told her not to look at, so she peeped at her through a hole. At once the bad woman seemed to
still
The
elder sister was

a little
now married
feel
that some one was looking at her, threw up her hands, and screamed. Then both of the girls fell over dead. By and by Mountain Dweller came home from the hunt, saw them, and knew what had happened. Then he went over to the bad woman and killed her. After that he put eagle down upon the girls bodies and walked around them several times, shaking his rattle. In that
way they were

said,
restored to
life.
After the girls had lived there for a long time, Mountain Dweller
"Don t you wish you might see your father and mother again?" The younger said, and the elder also wished it. After that Mountain Dweller hunted a great deal to prepare a quantity of meat
"Yes,"
for his father-in-law.
He
said to his wife,
"Make
little
basket, just
put your finger into." When it was done, he shook big enough it and made it very large. Then he put all kinds of meat and tallow and sacks of grease into this basket. He shook it again and made it small with all of the meat inside. When the girls came to their father s house their little brother ran
to
saw them, and went in again crying, "Mother, my sisters are But his mother became angry and said, "Why do you say that? Your sisters have been dead a long time, and yet you say that they are out there." But the boy screamed, "Those are my sisters. Don t I know them?" "Well! let me see the hair from their marten-skin robes." In those times none but high-caste people such as these wore marten skins, so when he came in again bringing pieces,
out,
out
there."
224
[BULL. 39
from their robes she and her husband and all her relations went out. There she saw both of her daughters. "My daughters," she cried, and wept with happiness. All in the village ran to see them and were very happy. Next day the elder girl said to her mother, "Mother, there is a basket a little way back there in the woods. Send after it and have All the people went out to it, but returned it brought down." is such a large basket that all the people in the village saying, Then the girl went up herself, and it became small can t bring it As soon as she had gotten it into so that she brought it home easily. Then she the house and had set it down, it became large once more. to unpack it, and the house was filled with all sorts of meats. began They feasted on these, and the village people were satisfied and felt very happy. Their mother, however, took too much grease on top On going to bed, she drank some very cold water of everything else. which hardened the grease so that her stomach broke in two. Nowadays it is a fortunate man that hears Mountain Dweller s ax The basket obtained from him or sees where he has been chopping. u at this time is called Mother-basket (KAk La), and is used by the GanAxte di as an emblem.
"It
in."
66.
HOW THE SITKA KlKSA Dl OBTAINED THE FROG

and
his wife
it
were crossing the mouth of a big bay named so foggy that they could not even see the water around their canoe and stopped where they were. Then, quite a distance away in the thick fog, they heard singing, and it continued The words for so long a time that -they learned the song by heart. of this song are (first verse), "We picked up a man; you picked up a man;" (second verse), "They captured a man; they captured a man; you ve captured a man." The voice was so powerful that they could hear it reecho among all the mountains. When the fog began to rise so that they could look under it a little they heard the song coming nearer and nearer. They looked about
Lle yaq,
A man
when
became
came from a very little frog. To make sure they paddled along for some time in the direction it was taking. Then the man said, "This frog is going to be mine. I am going to claim and his wife answered, "No, it is going to be mine. I am to claim But, after they had disputed for some time, the going
and
of
finally
saw that
it
it
it,"
it."
man
finally let it
go to his wife.
it
Then the woman took

to the
ashore, treating
it like
woods, put it down by a lake and up time on, her people have been KiksA dl. KlksA dl came to claim the frog.
left it there.
a child, carried it* From that
That
is
how
the Sitka
a For the Sitka version, see story 95.
SWANTON]
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67.
MYTHS AND TEXTS

K>
225
QAQ!ATCGU
One of the Sitka KiksA di, a man named QaqUtcgu k, was very fond of hunting and could use his spear very accurately. He had two wives and several children, to whom he always brought home a fur seal. One time he heard a little fur seal crying continually, and he heard
one of the others say to
it,
"Take
;
care of that baby.

!
Feed
it.
Qaq Atcgu k comes

!
here hunting.
Then Qaq Atcgu k was frightened
and said to his companions, "Let us go back." So they went back and told the people in town what had happened. Then Qaq lAtcgu k broke up his canoe, his paddles, and his spears, and burnt them, So he remained at will never go out hunting again." saying,
"I
home for a long time. One day, however, when
a crowd of people were eating fur-seal looked on hungrily. He pitied them so much meat, his little ones T that he did not know what to do. Then he said to his w ife, "Go to ask him to loan me his canoe and spears." Then your brother and he started off again, but, although there were many seals about, he could not get one. A young seal in particular he tried very hard to He kept chasing it farther and farther out to sea. At last he get. I can not get anything." When said to his men, "Let us go back. started paddling, however, a light breeze was blowing out from they Sitka, and, although they worked vigorously the shore seemed to get
more and more
distant.
Finally
all
became
tired,
threw their
paddles into the canoe, and lay drift farther and farther out.
fur seals,
down
to sleep, letting themselves
After a very long time they came to a rock crowded with sea lions, and sea otters, which seemed very tame. They clubbed numbers of them. Fresh water they obtained from a wild celery They built a house (kuq!) which has hollow stalks full of water.
out of dry bushes, cooked the flesh of the sea animals and lived thus until August. At last they wanted to start home again, so they made ropes of sea-lion hide, dried four sea-lion stomachs to carry along as floats, and filled a fifth with water. In the bottom of their canoe they put numbers of sea-lion bristles and loaded the rest of it down with valuable furs. They also cooked a lot of dried and fresh meat for the Then they started off, guiding themselves by the sun, journey. which they knew came up right behind Sitka in summer. When the sun set, they anchored by means of their hide lines and put the four sea-lion stomachs around their canoe to float it in case of storms.
They
did this every day.
Finally, after
many days were

but
it
a Story 101
was a sea
49438
gull,
past, they saw what they thought always stayed in one place, and at last they
is
a Sitka version.
Bull.
3909
15
226
discovered that
[BULL. 39
Then they felt brave and worked it was a mountain. and it became bigger and bigger. They did not know what mountain it was but said, If we get to that place we can reach the After a while they saw another mountain farther back and village. then knew that the first was Mount Edgecumbe (L !ux) and the second Verstovaia (Qane sdi-ca). By and by they reached the mountain and drew their canoe up in a little bay under it, which they named Placewhere-canoe-rested (YAk u -kuse gAk u ). After two days they started on again. Then they said, "Everyone has now gone to the salmon creeks." By and by they came to Sitka village and had no more than done so before the wind began to blow very hard. They must have been on the rock seven months. As they had anticipated, they found Sitka empty, and started for the salmon creek, Daxe t. All of the village people were then at Daxe t drying salmon, and both of QaqlAtcgu k s wives were with them. The younger had already remarried, but the elder sat near the point every day and cried for him. They had held a death feast for him and had set up a were burning food and clothing for him. They post. That day, after the old wife had sat crying for some time, she looked up and saw a canoe with three men in it coming toward her. As she wept she looked up at it every now and then. When it got very close she suddenly stopped crying and thought to herself,
harder,
"
"
There
It
is
a fellow in that canoe that paddles just like my husband." feel sad. But, when it was still nearer, she said, "That he and his brothers who went with him. Nobody ever paddled so
is
made her
much
like him." Then she got up and walked toward the house. Then her husband, who thought a great deal of her, stood up and He looked again and was certain of it. said, "That is my wife." Then he said to his brothers, "That is my wife. She must have been
sitting there,
crying."
woman reached her house she said, "There is a canoe and I am sure that one of the men in it is my husband. Go coming
the
look." Then all went out, and saw that it was indeed he, and began to shout his name, announcing that he had come back. When he at length landed, he asked first for his wives, and they said, "The younger is married again, but the elder has been grieving her life away." He asked whether his children were all alive and they said they were. Then they brought up his furs and other property from the canoe, and he began telling how he had happened to stay away so long. He told them how hard they had tried to get back, and how he had thought of his wife and children worrying at home,
When
out and
they lived upon the large rock, how they provided themselves with water and meat, and how many valuable furs they could have gotten had they had bigger canoes. He told them how the seals, fur seals, sea otter, and sea lions were so tame that they looked at
how
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227
them like human beings, and how numerous they were. He also told them what a dreadful thing it is to be out at sea without know
ing where one is or which way to go home, that it is like being in the When it was cloudy they did not know where inside of a bucket.
set. He said that that was a valuable rock out there, and that wherever one looked or stepped lay sea-lion bristles. He also told the people how much surprised they were at having fine weather out at sea and at having it become stormy as soon as they got
the sun rose or
He told how they camped in their canoe, how they to the village. it for the night, and everything else connected with their jour ney. He said that he dreamed all the time of being with his people,
fixed
and that he used to wake up and tell his brothers that his old wife and all of his children were well. He always had had bad dreams about the younger wife, however, probably because she was mar He had also composed a song about his dreams, which ried again. he sang to them. In this song he said, "Here I am lost and yet I dream I am at home with my people. I have no hope of seeing them, and yet I see them in my dreams." When he heard that the people had had a feast for him, he said,
"
Which
of
you gave a
feast for
"
me?"
tain
for for
for
man and
answered,
There
is
the principal one
Then they pointed to a cer who gave a feast
They pointed to others and said, "That one gave so much you/ and that one so much." He gave all of them valuable skins you what they had done.
68.
THE BEAVER OF KILLISNOO
Some people belonging to the De citan family captured a small beaver, and, as it was cunning and very clean, they kept it as a pet. By and by, however, although it was well cared for, it took offense
at something and began to compose songs. Afterward one of the beaver s masters went through the woods to a certain salmon creek and found two salmon-spear handles, beautifully worked, standing at the foot of a big tree. He carried these home, and, as soon as they were brought into the house the beaver said, "That is my make." Then something was said that offended it again. Upon this the bea ver began to sing just like a human being and surprised the people very much. While it was doing this it seized a spear and threw it Then it straight through its master s chest, killing him instantly. threw its tail down upon the ground and the earth on which that house stood dropped in. They found out afterward that the beaver had been digging out the earth under the camp so as to make a great hollow. It is from this story that the De citan claim the beaver and have the beaver hat. They also have songs composed by the
,
beaver.
228
69.
[BULL. 39
STORY OF THE GRIZZLY-BEAR CREST OF THE TE QOEDI

to the to a bear s den.
Te qoedi went hunting on Unuk (Dju nAx) While he was examining it the male river, bear threw him inside. Then the bear s wife dug a hole in the ground and concealed him there. When the male bear came in he said, Where
A man belonging
and came
"
haven t seen anyone. You that man that I threw in here?" I threw a man in here." did. haven t thrown anybody in here." The male bear became angry at her denials and left her, upon which the man married this bear and had children by her, although he had a family at home. Meanwhile the man s four brothers looked for him continually, keep They could ing away from their wives so as to find him, but in vain. see his tracks in the snow, but they could not discover where they led to. They suspected the truth, because other hunters had also been captured there by animals, and the shamans told them that this had happened to him. As soon as they left the town with their dogs, however, the she-bear could feel it and made them pass by. But the youngest boy had not searched. Finally he started off too, and the bear felt that he was coming, but she found that she could not make him turn aside and said to her husband, "Well! we are
is
"I "I
caught."
was
The dogs scented him, and, when he looked out, there barking. He called to it by its name, Man-for-theThen his brother knew what was the mountains (Ca yls !-xwa) matter and came to the mouth of the den with his spears, determined to bring back his brother alive or dead. When the man saw his
his
own dog
youngest brother outside he said, Stand right there. Don t do any harm. I am here. Although I am with this wild animal, I am living well. Don t worry about me any more." When he was first taken into this den it looked like a den and nothing more, but that night he thought that he was in a fine house with people all about eating supper, and his wife looked to him like a
"
human being.
In May, when the bears were about to leave their dens, his wife Now you can go to your village. Take good care of your little said, ones. Don t go near your wife. Don t look toward her even." So he went to the place where his brothers were living and said, u Tell my wife not to come near me for a while. She must have pity on me. Ask her to stay away." Then he began to go off hunting. He had luck from his bear wife, and killing seals was nothing to him. One while he was out, he saw some bear cubs coming toward him day, and presently found that they were his little ones. Then he gave them all the seals he had killed. He fed them every day. When his
"
a See story 19.
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229
younger brother went hunting with him and the cubs came running toward the canoe, he would say, Don t be frightened. Those are your children" (meaning "your brother s children"). By and by his human wife came to him. She was angry with him and said, "Why do your children starve on my hands? What are you doing feeding cubs instead of my little ones?" After that, though he did not dare to say a word to his wife, he began feeding her
"
children.
He
thought,
"I
wonder what
will
happen
to
me now
for feeding the little
ones."
cubs.
Presently he went hunting again and again took some seals to his As he was going toward them he noticed that they did not
act the
erect.
him.
same as usual. They lay flat on the ground with their ears Then he landed, but, when he got near them, they killed It is on account of this story that the Te qoedi claim the
grizzly bear.
70.
STORY OF THE EAGLE CREST 6F THE NEXA Dl
There was a very poor NexA di man who did not know how to provide himself with food, so he lived off of others. He was always cruising around in a small canoe, getting small bullheads and flounders. One time he went out just for the day. He did not take any food along and therefore became very hungry. Early next morning some have come after you." He heard the voice but thing said to him, could not see anything. Finally, however, he stepped out from the
"I
place where he had been sitting and saw a young eagle perched upon a branch. The man was wearing an old ground-hog blanket full of
holes, so
he lay down again and put his eye to one of these. Then the eagle came very close to him and, taking the blanket down, he said to it, have seen you now." Immediately the eagle looked like a human being and said, "My grandfather has sent me for you."
"I
The poor man followed this eagle right up to the woods and they came upon a large trail there over which the eagle led him. By and by they came to some steps which led up to a house situated high up.
He
there.
followed his guide inside of this and found it very clean and nice Everything was just like the houses of human beings, and
mats were strewn round upon the floor. Then they gave him all kinds of fine fish and game to eat, and he wanted to stay among them He was very poor among his own people, but these eagles forever. He married one of the eagle women and remained treated him well.
there for a long time.
s brothers-in-law gave him a coat and on him, Camping-under-water-for-two-days it, (Dex-hm-ta/de-uxe ). Before they put it on they warmed it. This coat was so named because, when an eagle gets hold of a seal, the
After he married, this

as they put
man
named
it
230
BUREAU OF AMERICAN ETHHOLOGY

swim around with the
[BULL. 39
seal is so strong that it will
eagle attached to
Now the longest time the eagle can stand this is two days. it, and and he learned from the eagles the poor man was an eagle himself, how to catch fish. He thought all the time that he was spearing
He became them, but in reality he was catching them in his talons. a great fisher and hunter. The mother and brothers of this poor man were just as poor as he had been, and, when he saw his brother out fishing, he would leave some fish where he could find it. His brother thought that he was
I, very lucky. Finally his mother dreamed that someone said, mother, who provides for you all of this fish and meat," and afterward have left a fish (or seal) they would dream that he said to them, When they did so, on such and such a point. Go there and get Sometimes he would say in his mother s sure enough it was there.
"
It is
"I
it."
dream, "We are going off camping. You must go there and camp near by." They did so and dried a lot of fish which he had gotten for them. have married one of the eagle women. In another dream he said, I can not come among you any more." One time, when they were out camping, they saw an eagle working very hard to bring ashore a load of fish. After it had done so, the
"I
is It told them its name, up on a branch and said, which was the name of the missing man. It is because a friend of theirs was once among the eagle people that the NexA di claim the
eagle sat
"It
I."
eagle.
71.
This clan
is
now
scattered everywhere.
STORY OF THE KILLER-WHALE CREST OF THE DAQLIAWE

DI"
There was a man called NatsilAne (the name of a worm that appears on dried salmon) who was continually quarreling with his wife. He had many brothers-in-law, who became very much ashamed of this discord but had to stay around to protect their sister. One day his brothers-in-law took him to an island far out at sea, named KAtsIe uxti, and talked very kindly to him. But, while he was out of sight upon the island, they left him. Then he began thinking, "What can I do
for myself?" As he sat there he absent-mindedly whittled killer whales out of cottonwood bark, which works easily. The two he had made he put into the water and, as he did so, he shouted aloud as shamans used to do on such occasions. Then he thought they looked as if they were swimming, but, when they came up again, they were nothing but bark. After a while he made two more whales out of alder. He tried to put his clan s spirits into them as was often done
a See story
4.
SWANTON]
TLINGIT
MYTHS AND TEXTS
231
by shamans, and,
spirit,
"Whu,
as he put them in, he whistled four times like the whu, whu, whu." But they, too, floated up. Now
tried
he tried all kinds of wood hemlock, red cedar, etc. Finally he pieces of yellow cedar, which swam right away in the form of killer whales. They swam out for a long distance, and, when came back, again turned into wood. Then he made holes in
dorsal fins, seized one of
large
they
their
killer
them with each hand and had the
whales take him out to sea. said, my After he had are to upset them." traveling about in canoes. distance between the whales they returned to land gone out for some and became wood once more. He took them up and put them in a
"You
He You
see
brothers-in-law
certain place.
The next time he saw his brothers-in-law coming along in their canoes he put his spirits into the water again, and they smashed the canoes and killed those in them. Then NatsilAne said to his killer You are not to injure human beings any more. You must whales, be kind to them." After that they were the canoes of spirits, and,
"
It is through this are lucky, they get these spirit canoes. that the DAqiJawe di claim the killer whale. This clan was story scattered everywhere in Alaska, as well as among the Athapascans,
if
shamans
Haida, and Tsimshian.

72.
STORY OF THE NANYAA Yl CRESTS
At the time of the flood the Nanyaa yi were climbing a mountain on the Stikine river, called Seku qle-ca, and a grizzly bear and a moun Whenever the people stopped, these tain goat went along with them. two animals stopped also, and whenever they moved on the animals moved on. Finally they killed the bear and preserved its skin with the claws, teeth, and so forth, intact. They kept it for years after the flood, and, as soon as it went to pieces, they replaced it with This is another, and that with still another up to the present time.
they claim the grizzly bear. During the times when this bear skin has been shown thousands of dollars worth of slaves and furs
why
have been given away. Shakes (Ceks) head chiefs of this clan, would go up to a row of slaves and slap each one, upon which the slave would either have to be killed or sent home. This is why they gave great names to their children. They were very proud of owning this bear and did all kinds of things toward it. That is why all Alaska speaks
,
of the Nanyaa/yi as the chief ones
owning the grizzly bear.
Very
many songs were composed concerning it, with words such as these, "Come here, you bear, the highest bear of all bears." They also have the head of the mountain goat, but they do not value it as highly.
232
73
[BULL. 39
STORY OF THE FROG CREST aOF THE KlKSA Dl OF
WRANGELL
belonging to the Stikine KiksA di kicked a frog over on its back, but as soon as he had done so he lay motionless unable to talk, and they carried his body into the house. This happened at Townbecause there are many of-the-frogs (XixtcI-xa yikA-an), so named
frogs near by.
A man
The reason why this man lost his senses was because the frogs had taken his soul. They had it tied to a house post, and some of them Others said, he is said, "Let him starve right there where don t let him starve there. Feed him and let us see what the "No, This chief s name was Frightful-face (YAku ldi). When chief says." he at last came in his canoe, they said, "Frightful-face has come." Then all went down to his canoe to welcome him, and, when he reached his house, they told him the news. They said, "This man disgraced us
tied."
The woman was

said to the
threw one of our women down and kicked her over." u When the called Woman-in-the-road (Deyexca g ). Then he chief looked up, he said, "Untie him and bring him here."
terribly.
He
man, We belong to your clan, and it is a shame that you should treat your own people as you have done. We are KiksA di, and it is a KiksA di youth who has done this. You better go to
your own
village.
You have
disgraced yourself as well as us, for this

house, his the time that his
woman
As came
belongs to your own clan." soon as he had left the frogs

to.
He had
thought
all
body body
lying at
also
home
in the
was
house of the
Then he got up and began to talk. He said, has happened to me. The frog people captured "Something strange me on account of that frog that I kicked over in front of the house the
frogs.
other day. They had tied me to the chiefs house-post, and some wanted to kill me at once, while others wanted to starve me, and still others wanted to wait until their chief, Frightful-face, came home. When the latter at length arrived, they said to him, We have a man in here who has been throwing down one of our women. We have been I listened to waiting for you to see what shall be done with him. all they said. Then the frog chief said, Untie him, and all minded him. As soon as he had heard about it, he said, See here, young man, what is this you have done? Don t you know that we belong to your clan and that this woman you have done that to is of the same If it were not for that, we would not let you go. clan. As it is you
may
KiksA di were listening to what this man said, and it is because the frog himself said he was a KiksA di that they claim the
frog.
a
go. All of the
similar story
is
told
by the GanAxA
di of Tongass.
s WANTON]
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233
74.
STORY OF THE KA GWANTAN CRESTS
A man belonging to the Ka/gwAntan was out camping, and saw a wolf coming toward him, showing its teeth as though it were laugh On looking more closely, he saw that it had a bone stuck ing.
between its teeth. Then he took the bone out and said, "Now you must show me what makes you so lucky." The wolf turned right round and walked away, but next night the man dreamed he had come to a very fine town. It was the wolf town, and the wolf he had befriended came to him and told him something to make him lucky, am your friend." He was grateful for what the man had saying, done to him. Since then the Ka gwAntan have used the wolf. Another time when some Ka/gwAntan were getting herring at Townat-mouth-of-lake (iJuqla/ceik-an), a bear came to the place where they were, reached down through the smoke hole and took away the Then the people said, "Who is this thief herring they were drying. For that he killed all of them. Then that is stealing all the fish?" the Ka/gwAntan seized their spears and set out to kill the bears in When they discovered those bears they were that neighborhood. in holes they had dug for themselves, and the people said to lying them, "Come out here and let us fight it out." Then the bears did so, and the people killed them. They took the skins from the heads of the bears and preserved them. The bears so killed were Katsl s
"I
children.
This
is
how
the
KagwAntan came
to use the grizzly bear.
75.
MIGRATION OF THE GANAXA Dl TO TONGASS
At Klawak was a man of the GanAxA di named Dancer (iJe xe) who was very fond of gambling but unable to win. Finally his wife said, you gamble again we will leave each other. I don t want to be with you any more. You are gambling too much." Her
"If
husband said that he would
stop,
and
for a little while
he did
so.
on the marsh, and his wife missed him. She knew where he was and felt very In the evening, when he came home, she found out that he badly. had lost everything in the house. Then she said to him, "You have been gambling again." he said. She said nothing more, Then the men it was of no use, until late in the evening. thinking that had won their property came after it, and Dancer got up and showed them where the things were, but his wife did not speak a word. There was nothing left for her except a blanket and pillow. Finally, after they were gone, the woman sat down and began to cry. When she was through she said to him, "The house belonged to you, but you must go out, for you have gambled with all of my things. I married against the wishes of my people If you do not go I must.
a great
in progress far out
"Yes,"
One day, however,
game was
234
and they
u
said,
will

not take
feel
LBULL. 39
me
if
in
if
I leave
here."
Then her husband

of
me,"
Do
not
badly
you should happen to hear
and he
went away.
This man had seven sisters, all of them very well off, but they would not have anything to do with him. Very early in the morning he went to their houses and awakened the boys. Without asking the permission of their mothers he told them to get their bows and arrows quickly and come along with him. Next morning, after he had walked with them for some distance, they found a canoe, and he
had them
all
get into
it.
In the evening, when their uncle camped
with them, the children began to feel that something was wrong, and some cried, saying that they wanted to get back to their fathers and mothers. Then he told them that they would soon come to a fine town, and kept on going farther and farther away until they reached
(Tan-yeda ) where Tongass now stands. They kept on beyond this until they came to a large rock some dis tance out at sea on which were sea otters; these they clubbed. Some of the boys were now quite large. Later they came to a long sandy beach, and their uncle made a house there out of driftwood.
a place called Sea-lion
s-f ace
He
permanent residence. During the second night they spent there, Dancer heard the two dogs he had brought along, barking. He told his sisters children to They did so, and, on get out of bed to see what was the matter. a large animal coming along, as big as a black running out, discovered At first they thought that it was a bear, but it was of a differ bear. ent color, so they concluded that it was medicine. His nephews shot at it, and the man picked up their arrows and noticed that there was something like clay upon them. Everyone pursued the at last they saw it disappear into a hole in a mountain. animal and Meanwhile Dancer took the clayey substance from all of the arrows, wrapped it in leaves, and put it into the bosom of his shirt, giving the arrows back to the boys. Now, Dancer made the place his town, and continued to live there with his nephews who were grown up. The stuff he had taken from their arrows he put behind the barbs of others so that they could use them in hunting. He also put some of it on their eyebrows, their He said it was to make the hair hair, and around their mouths. thick in those places, and sure enough they came to have fine eye brows, hair, and mustaches. They became fine-looking men. When they went out hunting with the medicine arrows he had made, and shot at a seal, even if the arrow merely came close to the seal without touching it, the seal w ould die. That was also a great for sea lions, and whenever they saw one of those animals, their place uncle would go out with a fan made from the tail of an eagle, anointed with this medicine, and wave it toward the sea lion. Then the animal
dried the skins
his
r
and made that place
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235
came right up on the beach, and they clubbed it to death. They had all kinds of food in their house and were continually drying meat and skins. The house became so full, in fact, that they had to
build a larger one.
of
By and by their uncle said that he wanted some eagles, and the boys, whom there were eleven, went out with their bows and arrows, and
each brought one in. Then each of them had an eagle s tail fan for himself such as were formerly used in dancing. They also killed all kinds of birds and secured plenty of marten skins and weasel skins.
Of these latter the uncle sewed together a marten-skin robe and a weasel-skin shirt for each boy as well as one for himself. One time Dancer and his nephews went a long distance beyond
their village
upon
the beach.
and found a box, beautifully carved and painted, lying They said to one another, There must be people
"
way/ At that time they did not kn^w anything about the Tsimshian. Keeping on farther, they saw still more signs of people, and finally they came to a Tsimshian town. Then they returned to their own place, and afterward the uncle felt that some people whom they knew were coming to see them. These people were his brothers-in-law, who had been hunting for him continually and had just started out once more. When their canoe came in sight, Dancer said, There is a canoe coming right along there
living over this
"
we came from." He had composed some songs while he was there, so he said, "You boys must dress yourselves to dance for the people in that canoe." When the canoe got closer he went outside and shouted, "That canoe must stay out there. Don t come in right away." So the canoe stopped, and after a while the boys came out and danced for the canoe people while he sang. The men in the canoe recognized Dancer but not the boys, who had grown up very quickly into fine-looking men. After that they invited the canoe people up to the house. They entered, and all the time they were there kept looking at one another and whispering, wondering what Dancer had done with their children. But, though they camped there one night, they did not ask for them.
in the direction
Next morning, however, just before they got into their canoe, Dancer said to each man in turn, "This is your boy. This is your
boy."
Upon
to see
that his brothers-in-law said to him,
"We
will
be right back
Then they went you again. you." back to their village, and told the news, and the mothers, who had been mourning for their children, felt very happy to know that they
were
alive. Dancer s sisters, their husbands, and all their people came over to him. Dancer and his nephews had been watching for them and counting the days until they should return. Dancer s wife had not married again and was very anxious to see her husband,
We will come and live with
236
[IULL. 39
but he did not look for her. The boys had drums made out of deer told them to come close hide, and, as soon as the canoes arrived, they So the canoes stopped, to the beach and they would dance for them. and they came out and danced for the canoe people. Dancer s wife had thought that he would take her ih at once, but he would not have
anything to do with her. Then the people were asked to come in and eat, and they were all Afterward they built their houses fed by the boys and their uncle. all about him and made the place their permanent village.
76.
THE WOMAN WHO MARRIED THE FROG
Some time certain girl once said something very bad to a frog. woods with her little sister, and sud afterward she went up to the
denly her
little sister lost her.
had walked on with him

the village.
She had met a fine-locking man and a long time until they were far off from for
"
her little sister got home they asked her, Where is your sister?" and she said, thought that she had gotten back for the girl everywhere but could not find home." They searched
When
"I
her.
They did not
The man
that this girl
see her for a long, long time. had met was really a frog,
which she had
married, and she now had two children. To her, however, the frogs looked like human beings. One day this girl said to her children, down and see your grandfather and grandmother. Their "Run
house
as
is
you
just in the middle of the village, and you will know it as soon So the children went down to the house, but, when see
it."
they entered it, some one called out, "Look at those little frogs ing into the house." Then their grandmother said, "Put them
com
out."
So they were thrown out
of doors.
the children got back to their mother she said, "Did you think it was she. see your grandmother?" and one answered, went into a house," which they described so that their mother knew
"I
When
We
at once that
it
was the
right one,
"and
some one
else said,
called out, saying,
Look
at these frogs.
so."
Then some one
Throw them out/
and they did
their mother said, "Go back and try to see her again even if do throw you out." So the little frogs went down and entered they their grandmother s house once more. Again some one called out, "Those little frogs are in here But this time their grand again." father said, "Bring them here to me. My daughter is missing. These might be her little ones." So he held out his fox robe and they laid the little frogs upon it. The frogs crawled all over his breast and shoulders. Then the frogs .were seated in front of their grandfather and were given cranberries. They picked them up one by one with the fore foot and put them into their mouths.
a See story 22.
Then
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237
Afterward the frogs started to hop out, and a man followed them with the dishes of food. They hopped straight up to a lake back of
the village and jumped in. Then, as the chief had already directed them, the men set the dishes down at the edge and stood watching. Presently the dishes moved out into the lake and sank. All at once
they came up again and moved back to the same place. Then these men returned to the chief and reported everything that they had seen, whereupon he sent them back, saying, "Go back and Your father has invited you to the house." They did so. say, can not come." They reported Then they heard a voice replying, this to her father, and he told them to take up her marten-skin robes and her other clothing and lay them by the lake. After that she came down and along with her the two high-caste frogs whom she
1
"I
they had finished eating, all went back. father thought often and deeply how he should get her back, ror he did not know what to do. Finally he said to the So all village people, "Make a place where the lake can flow out."
had married.
When
Now
the
girl s
the lake was nearly dry they saw this girl, all covered with frogs with the exception of her face, start to flow along with them. They picked her out from the very midst of the frogs
of the people flowing out.
went
to
work
to drain the lake,
and the water began
When
and carried her home, but the frogs followed right after her. The house was quite filled with them. Then they killed all of the frogs that were upon her body, but as they did so more climbed up. When they began killing them with human bones, however, they went away. Afterward the girl remained with her father, and the frogs did not bother her any more.
77.
THE GIRL WHO MARRIED THE
L!AL!
There was a certain Chilkat chief belonging to the GanAxte dl whose house stood in the middle of the village. One morning his daughter, a very lively girl, went out of doors and stepped upon she said, "those dirty people throw their something slimy. What she slops out right where a person may step into them." stepped on was the skin of a fish called L AL which is taken in Chilkat
"Ugh,"
!
!,
river.
The
girl
thought no more about
this,
but toward midnight a young

"I
fellow appeared to her as if in a dream and said, am in love with he sat down at the head of her bed. Although the you," whereupon
had rejected many suitors, she took a liking to this youth at once and married him. This was against the will of her father, but she was his only girl and was very wilful, so he let her have her own way. The youth was very industrious, working at all times and hauling down wood for them. From him they learned how to haul wood. It was well on toward spring, but it was dry, and the ground was
girl
238
frozen hard.
[BULL. 39
Every day the young fellows in that village played a very powerful fellow, kept ball, girl s husband, who was the ball farther and farther up river every time they played. throwing At last they became so angry that they caught him and tore his Then they saw that his skin was covered with blotches. clothes off. He was really the L!AL! who had appeared to the girl like a young man. Then they said, "Look at his body all in blotches. The idea of that girl having such a fellow after she had refused high-caste
and the
sit day after day where his clothes and although people went to call him every day, saying that his wife wanted him to come back, he would not answer a word. Finally his wife went out herself and said, "You better
.
people like herself." Now the youth continued to
had been torn
off,
come home," but he answered, "Tell your father to tie your house down very firmly and block up every aperture even to the smoke
hole."
That night the L!AL! started off up Chilkat river, and a long time afterward they noticed that the river was going dry. They won dered what was causing it, but it was really due to the L!AL!, who had grown to be a monster and was lying right across the stream higher up. Very early one morning, however, they heard a terrible roar, for the L!AL! had left the place where he had been lying and the ponded water was coming down. It washed away the entire village except the house belonging to his wife s father.
78.
THE WOMAN WHO MARRIED A TREE
In this old spruce tree stood at the end of a certain village. village a high-caste girl dreamed for several nights in succes sion that she was married to a fine-looking man, and by and by she
An
same
gave birth to a boy baby. As she was a very virtuous girl, people wondered how she had come by it. The child grew very fast, and soon began to talk. One day it began calling for its father. It would not stop, although they tried
way. Then people wondered whom it was call grandfather invited all the men of that village and of the surrounding villages to come to his house to see if tne child would be able to recognize its father. When this proved fruitless he
to
humor
it
in every
s
ing, so the
boy
invited the people who inhabit trees to come in, and as soon as they entered and sat down, the child stopped crying and began crawling around the circle, looking at each person. Then the people said,
where that fatherless child is going." of the line toward the door sat an old man, and the child crawled right past the high-caste tree people toward him. As it did so, the others nudged one another, saying, "Look at KASA L They said this because the girl had had nothing to do with the high"We
will see
At the very end
!."
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The child, however, caste tree people, but with this poor old man. crawled right up to him, climbed into his lap and said, "Papa." At once the old man married the girl.
79.
THE GIRL WHO MARRIED THE FIRE SPIRIT

One
s daughter whom all of the high-caste men wanted day, as she sat close to the fire, a spark came out on her clothing and she said something bad to the fire, pointing her hand at it with fingers extended.
There was a chief
to marry.
That night the
girl
They searched
villages in vain.
all of
was missing and could not be found anywhere. the villages and all of the houses in all of the
where those people lived who had wanted to marry her, but Then they employed shamans from their own and all the surrounding towns to tell where she was. Finally the chief was told of a shaman in a village a very long way off, and he went to consult
him.
The shaman
said to him,
fire
?
"How is it
that
my
spirits talk of
nothing but your
Your daughter might have
said something
to the fire that displeased the spirits of the fire. Let your fire go out as soon as you are through preparing food and have the rest of your village people extinguish theirs. Do so for a long time." All of this time the parents were mourning for their daughter. Then the chief sent through all the village to ask his people to let This went on for some time their fires go out, and they obeyed him. without result, but one day the girl came up from the fireplace from between the rocks on which the logs were placed. The Fire Spirit (GA ntu ye gi) had taken her as his wife. Then the girl told her par ents that her husband had pitied them, and after that she stayed with them most of the time. Every now and then she would be miss ing, for she was very fond of her spirit husband, but she would not She went into the fire to eat, and before she went directed stay long. them to let the fire go out after a time in order to bring her back. One day, when she had not been away for a long time, she was For. the last dish they gave her soap eating in her father s house. Her father s nephew, who was in love with her and who berries. was encouraged by her mother in hopes that she might be kept from going away again, was stirring them. When she put her spoon into the dish he seized it. At the same moment the firewood began to whistle, as it does when the fire spirit is talking, and the girl under stood what it meant. Then she seemed frightened, and said to her mother and the boy, He wants me at once." All that the girl had to do when she wanted to see her husband was to think of him and she would immediately be at his side. They never saw her going into the fire. Therefore, as soon as she said this she disappeared, and they did not know what had happened. Then, however, her spirit husband hurt her in some way so as to make her scream, though the
240
[BULL. 39
people could not guess the cause, and next day she appeared in her father s house once more, looking very sad, for she had left her hus band; and now she stayed with her father all the time. After that her father s nephew kept trying to get her to marry him,
but she would have nothing to do with him. Before she had liked him, but after she had been abused by the Fire Spirit on account of what he had done, she did not care for him and remained single all
the rest of her
life.
80.
ORPHAN
girl in the Tlingit country named SAha n (Orphan) was some high-caste people so that she might be a companion adopted by She was very fond of going to the creek to to their only daughter.
An orphan
Every get water, and the chief s daughter always accompanied her. time they went the chief s daughter would drink water from this
creek against the protests of her foster sister, and it made her very unlucky. When she married into another high-caste family her hus band became very poor on account of her and finally abandoned her.
Then he married Orphan, who was very bright and knew how to take care of things, and she made him rich. She was quiet and paid a deal of attention to her husband. The village people were also great very much pleased with her, for after her husband married her, they
lived off of him.
Everything that this girl had was good, her dishes and spoons being all set with abalone shell. She had four adopted brothers, of whom the elder two were rich but the younger two very poor and unlucky. The former she would always treat well because she knew that they were bright and able to take care of things, and she always
gave them food in her fine dishes. When she invited her poor brothers her husband would say, Go and get your dishes now and let your brothers eat off of them," but she always answered, "No, I don t
t
want
to let
them use
on
them."
my
good
dishes.
They might leave the marks
of poverty
died, and, as
After Orphan had lived some time in luxury, however, her husband was customary, her husband s relations took the prop
She became as poor as she had been before. erty all away from her. Luck went against her because she had treated her poor brothers so meanly. That is why, nowadays, when a rich person has a poor brother he always treats him just as well as the rich one.
81.
THE DEAD BASKET-MAKER
A woman at Klawak was just finishing a basket when she died. She had not yet cut off the tops. Then her husband took the basket and put it up under the roof over his bed. He thought a great deal of it because it was his wife s last work. Sometimes he would take
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241
it down, press it against his heart and weep as he held it there. He wept all the time. After this man had been a widower a long time he married again. One evening, when he was sitting on the bed playing with his new He tried to pull it off, and his wife, the basket fell right over.his head. wife laughed, not knowing why it had been up there. When he was unable to pull it away his wife also tried, but it stuck tight around his neck. He became frightened and worked very hard at it. Sud
Yes, pull me off of your head. Why At last if they had you press against your heart again?" not cut the strings the basket would have choked him to death. Then he put it farther back and in the morning threw it into the fire.
denly the basket said to him,

t
don
me
82.
THE CRYING-FOR, MEDICINE
of the Kasqlague di named Floating (NAlxa c), living at Wranhad a wife called Axtci k! who kept running away from him. gell, He was a great hunter and hunted continually among the mountains
One
of Bradfield canal accompanied by his slave. One day, as they were pulling along in a canoe while the dogs ran on shore, they heard the dogs barking at a certain place. They landed and ran thither. Then they saw the dogs lying on the ground with saliva dropping from their mouths, while a small bear ran along some distance The hunter saw this bear climb up the side of a cliff and was off. about to pursue it when he suddenly lost all of his strength and He watched the bear, however, and saw lay there just like his dogs. it go into a hole in the very middle of the cliff. Then he said, That is not a bear. It could not have climbed up there and have gone It must be something else." into that cliff had it been one. a great deal of his wife and was suffering much Floating thought because she had now been gone from him for eight months. When he saw this bear go into the inaccessible hole in the cliff, he went back to town and made a very large, strong rope out of roots and a cedar-bark basket large enough to hold one person. With these he went back again to the cliff and climbed to a position above the hole the bear had entered. Then he tied a rope around his slave s He was waist, and another to the basket and put the slave inside. to lower him .down to the hole. going
Now the man said to his slave, "When I get you to the mouth of the hole, shake this basket very hard so that I may know He gave him a little wooden dipper and said, "Dip that into the hole and see
it."
what you get
out."
Then he lowered the

"I
slave.
When
the latter put
his dipper into the hole it came out filled will let screamed, but his master said,
up.
Put that dipper

49438
Bull.
in
Then the slave you drop if you don t hold again and see what you bring out. The slave
with ants.
16
3909
242
[BULL. 39
did so and brought out little frogs. All these were to be used with the medicine he was to get out last. The third time he put the dip per in he got blue flies. Then he put it in the fourth time to get the medicine, and sure enough on the end of it, when it came out, there
was some
stuff that looked like tallow and had a pleasant odor. After that Floating pulled up his slave, and when he reached the top he had fainted and looked as though he were dead, but he soon
came to. Then Floating took one of each kind of creature, mashed them up along with the white stuff, and put all into the shaft of an The medicine he thus made is called Crying-for medi eagle feather. When Floating wanted to kill any bear, mountain goat, or cine. other animal, all he had to do was to shake it in the air and whatever he wanted would come down to him. After this Floating went back to his village, where his wife also was, and the news of his return spread everywhere. It was early in winter. Then his wife was entirely unable to stay away from him, and ran to his door very early in the morning. They let her inside, but her husband would not allow her to come any nearer to him. She begged very hard to be allowed to come back, but he had already suffered so much on her account that he was determined that she should suffer in her turn. The harder she begged the more determined he was that she should not come back. He never took her back, and she suffered a great deal, especially when she found that he had become very rich and could have any woman in the village that he wanted. It was because of this medicine that she was so anxious to get back to him, and it was because he wanted to make her suffer that he was so anxious to get it. None except people of the Raven clan use this medicine. Even now, when a girl is so much in love as to be crazy over it, it is said, "They must have used the Crying-for
medicine on
her."
83.
THE RUNAWAY WIFE
A high-caste youth among the Haida was determined to marry his uncle s daughter, because his uncle was a very old man and he wanted to take his place. But, after he had given a great deal of property for the girl and taken her, she ran away. He followed her and induced her to come back, but before long she ran away again, and she kept on acting this way for a long time. woman who knew of Finally the young man heard of a very
large
medicines to get anybody with whom one was in love. When he came to her village her people treated him very kindly, asking him to come up and eat with them. After they had fed him and his companions they made a large fire on top of the retaining timbers for the woman to take her She had a little girl to purifying bath.
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243
wait upon her when she bathed, and she was so large that this girl could bathe only one leg at a time. After she had finished bathing, the large woman came out and gave the youth an eagle s tail across which ran a single streak of red Then she said, Right around the point from your father s paint. water. As soon village you will see land otters running up from the as the white one among them steps up on the beach, raise your eagle s If she stands still and does tail and see whether she will stand still.
"
not run
know
away go right past without touching her. Then you may that you will get your wife and that she will never leave you When you get to the again; otherwise she will never come back. that woman you are having a hard time with will come village,
directly to
you."
The young man did when he reached the

She
as this
woman had
village his wife
was very anxious
told him, and, sure enough, to see him.
tried to fight against the inclination,
but finally she had to go.
When
she entered, however, her husband refused to take her back. Instead he wênt to another village along with his father and mar His first wife took all this hardly, and, when ried somebody else.
man
they returned, came to him to demand property. Then the young gave her some of .his own and some of his father s property and some slaves so that she would not bother his new wife. At the same time the girl felt very badly. Not a day passed but she cried to think that the husband who had formerly thought so much of her now had
another wife.
84.
THE REJECTED LOVER
Somewhere to the north lived a chief who had a daughter and a nephew who was in love with this daughter. In olden times when a
man
married a
woman
with a marriageable daughter he married the
daughter as well, so the youth wanted to marry this chief s wife in order to get her daughter. The boy s father was chief of a certain
When he found that he could not get this woman by himself young man told his mother, and his mother worked hard for him. They carried in slaves and goods of all kinds to the chief. Still the chief would not consent, for he wanted his daughter to marry some great chief from outside. He would not let anyone in the village have her. It was really the girl, however, that had induced her father not to give his consent. She must have been in love with some body else or her father would not have spoken in that way. The boy s father had him ornamented with abalone shell, in his ears and all over his shirt, but, just as soon as he came in decorated in this way, along with his mother, the girl would jump up, raise her marten robe in front of her face, run to meet them before they sat down and say to him, "You may be decorated with all kinds of valu able shells, but I will not have you." The boy and her mother were
clan.
the
244
[BULL. 39
hurt at this. At first the girl liked her cousin well enough, but, when she found that he had made hard feelings between her parents, she began to feel unkindly toward him. Probably her father hated the boy because his wife was willing to marry him.
up with her took along her little servant girl to get spruce bark girl and the boy his little servant boy. So they went up back of the town until they came to a place where there were only spruces with open grassy spots between. The girl sat down on one of these latter and
One day the
girl felt
lonely and asked her cousin to go
to eat.
The
He was very good to her, her cousin took the bark off for her. and tried to humor her in every way, but by and by she said to him, "Pull off your marten robe and put it into that pond The boy did so, saying, "Did you think I could not do close by."
that?
saying,
it
have plenty
of
marten
robes."
Then the
to
girl
spoke again
and, when Then she said, "Take right." all those shells from your ears and face and throw them away." The boy began to feel disturbed (lit. strange) about what she was saying to him, but he did so. As soon as he had finished, however,
"Pull
off all of
your
hair."
He began
do
so,
was
all
pulled out, she said,
"All
the girl
and her servant ran home.
the boy did not dare to return, because he had nothing to his marten robe being wet and his shells lost in the grass. So wear, he took some moss wide enough to cover his shoulders and body and He felt very badly lay down upon a point at the edge of the woods.
Now
he looked up he saw a loon and by he looked up again arid he again saw the loon in the same place. Every now and then it uttered a cry. Finally, as he was lying with his head down, he heard some one say to him, have come after you." He looked up again but saw nothing except that loon. The fourth time this happened he kept watch, for he thought that it wâs the loon, and he saw a man coming to him. Before this person, who was in fact the loon, could have seen you." Then the loon say anything the boy exclaimed, Get on my back and shut your eyes said, "Come along with me.
"I
"I
cried hard as he lay there. swimming about in the sea. By
and
When
tight."
Then the man

it said.
into the sea with
The The hair was growing again upon his head. Then the loon told him to close his eyes a second time, went out still farther, and told him to reopen them. He was out a very long distance. Then the "What is he taking me out here for?" When boy thought, he opened his eyes for the third time he could see a village, and the loon said to him, "You see that The chief there has a lovely village. daughter whom you are to marry." After he had come up to the shore with him he showed him this chief s house and You are said,
the water.
did as this loon directed, and the latter dived down "Look up," quite a distance out. youth did so and found himself some distance out on
him and came up
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245
marry the daughter of the chief who owns that house." Then him the shells for his ears and his marten robe, which looked as nice as ever. At night the youth went to the chief s house, passed in to where his daughter was, and said, "Chiefs daughter, I have been told that But the girl liked him very I am not good enough to marry you." much and married him at once. When news came to this girl s father, who was the Calm, that his child was married, he did not say anything, for she had been brought up very well, and she was to marry whomsoever she pleased. So the man stayed there very many years, but at last he wanted to return to his father s people. The chief took down his own canoe for his daughter and son-in-law, and they put all kinds of food into The people disliked to see them go, and the chief told his daughter it. The canoe that they had was a bear to be good to her husband. canoe, and everywhere they camped they had to take very good care
to
the loon handed
of
it.
Before they set out the chief said to his daughter,
"Don
t let
anybody whatever give you water. Let your husband always bring He gave her a quill to drink water out of and it and give it to you. a very small basket for her cup. Then the girl said to her husband, "You must let alone those girls you used to go with and those you
You are not to speak to them." they came to his father s town all were glad to see the youth, for they had been looking for him everywhere. While they were there he always brought the water for his wife to drink as he had been told. One day, however, as he was going for water, his former sweetheart, who was angry with him because he would follow his wife around and pay no attention to her, ran through the woods to him, seized him and spoke to him. He, however, pulled himself and would not answer her. When the girl put her quill into away the water this time, however, the water was slimy. Before it had must been pure and would drip like raindrops. At once she said, leave you," and, although he begged her hard to stay, she got up and walked out. He tried to stop her but in vain. Every time he seized her his hands passed right through her. Then she began walk out on the surface of the sea and he followed her. She said ing right "Go back," but he kept on until they were a long distance out. Then she said, "Go back or I will look at you." So she turned around and looked at him, and he went straight down into the ocean.
were in love with.
When
"I
85.
THE FAITHLESS WIFE
A man of the Anqla kitan at Killisnoo lost his wife. When she was
me
dying she said to her husband, "When I die, don t bury me. Keep out of the ground." Bodies of common people used to be put into the ground for a little while before they were burned, those of
246
[BULL. 39
So, when she died, high-caste persons being put into a house. instead of burying her, he placed her body up on a high place. This woman knew, however, that she was not going to die. She spoke as
she did because she was in love with the son of the chief. The chief s son was also in love with her, and, when he knew that she was put away, he went there at midnight when her husband was asleep, took
her out, and carried her to his own house where he kept her in the bedroom at the rear. The chief was so fond of his son that he did everything the latter asked of him. This was the only house in that
town that had a fire in it at midnight, and the people wondered what was the matter. The chief had his slaves get breakfast for the young couple before others were up. The man whose wife had left him had a little girl whom he would humor very much, and she was in the habit of roaming from house
throughout the village. One morning very early he said "Run out and get some fire." As the chief s house was the only one in which she could see smoke, she ran there after some, and, as soon as she entered, saw her. mother sitting with the chief s son. As soon as her mother saw her she hid her face, but the She walked directly out with the fire, how girl watched her closely. ever, without speaking. When the little girl reached home with it she said, "Father, my mother is at that chief s house." "Which chief s house?" said her father. "The chief that lives up on the hill." Then her father said, "What makes you say that, child? Your mother has been dead for some time. Then he took her hand and said pityingly, "Poor child, your mother is dead." He began to cry as he held the child s hand and then said, will go and see the place where I put her." So he another to accompany him, and they brought the box down. It got felt very light. When he opened it it was empty. Then he thought
to house to the little girl,
"
"I
to himself, am going to make certain of this." About midnight he saw a fire at the chief s house. Then he climbed up on top of it, looked down through the smoke hole, and saw his wife sitting there playing with the chief s son. She looked very happy.
"I
When the man got home he said to himself, "What can I He thought, "How can I become a wizard?" So he did everything to turn himself into a wizard. He went among the graves, and
do?"
played with the bodies and bones, but could not become a wizard. Then he went out to an island in front of the village and played with the bones of the dead people that were there. Finally he got hold of two shoulder blades with which he fanned and rubbed himself and all at once he fainted. Then he thought he would try working them
like wings,
and sure enough he began flying along very rapidly. he determined to go to the place where his wife was living.
Now
SWANTON]
TLINGIT
MYTHS AND TEXTS
247
First the
man went up
into the woods, procured very hard limbs
He made the points very sharp. Then he to split them. stuck them into grease and burned it off in order to harden them.
and began
Then he
took these along with him and crawled up on top of the house. He bewitched everyone flew down through the smoke hole. in the house so that all slept soundly, passed into the rear bedroom, and stuck the sticks into the hearts of his wife and her lover so that
He
they died. Early next morning, when the slaves got up as usual to wait upon the young people, they were kept waiting so long that they were sur They thought that they were sleeping very late. Finally prised. they went to see what was the matter and saw them lying in each The news others arms with the blood flowing from their mouths. was soon all over the village. Early that same morning the woman s former husband took his gambling sticks and came out to gamble. He pretended that he knew nothing about what had happened. When persons came to gamble with .him he shouted out as people do when they are gambling,
These are the sharp sticks." People are the sharp sticks. and much whispering went on while they wondered why he said it,
"These
gambled.
86.
The man looked very happy.
THE WOMAN WHO MARRIED THE DEAD MAN

,
whose father was kept very pure and had a girl accompany her always. chief, One day, as she was going out with her servant, she tripped over something and on looking at it found that it was a skull. She said, Who can the bad person be who has brought skulls near my father s house in the place where I was going to walk?" She kicked the skull to one side and walked straight back into the house, for she was
A woman belonging to the cohoes people (L !u kAnA-ca)
was a
"
frightened.
to her.
The same night this girl thought she dreamed that two boys came They were two chiefs sons who were dead, and it was the
had kicked out of the way. It was really no as she at first thought, and she married the elder youth. dream, These two chiefs sons had met with some accident together, and so
skull of the elder that she
they always traveled in company.
Next morning the chief said, "What is wrong with my daughter? Then he called the servant girl to go and awaken isn t up her. So the girl ran to look, saw the young men there, and told the said the mother, girl s mother that she was married. married? She did not know anybody." "whom can she have After that the girl and the young men rose and came down to the fire
She
yet."
"Well,"
248
to
[BULL. 39
have something to eat. Her husband looked to her like a fine young man, but everyone else could see that he was a skull. They were very much frightened. At that time the people there had very little food, and presently the "Has Yes," your father a small canoe?" girl s husband said to her, Ask him for it and for spears and has a small canoe." she said, Then the girl said to her mother, "Mother, he is asking for arrows." Her mother humored a small canoe. They want to go hunting." But when her, for she was afraid she would go off with that man. they looked for the canoe it was already missing. Afterward the young men acted in the house just as if they were in canoes, going through the motions of paddling, spearing seals, etc., and the girl was ashamed of them. In the evening they said to each other, "Let us
"
"
"he
The people of the village could what they said, but the girl could, and they pulled off the painted boards from After that she saw them act to cook. back bringing a load of dead seals, etc.
camp."
not see what they did or hear she felt very uneasy. Then her father s house and began as though they were coming To the people it seemed as if
they were still in the house. Presently the girl called to her mother saying, "Mother, they are in already. They wants some one to go down and bring the things up from the canoe." Then her mother said to the people, "There is a canoe down on the beach, and they want you to go down and bring
up what they have

enough, when
It was late in the evening, and, sure killed." the people went, they found the canoe loaded with all kinds of fishes, with seals and sea lions. Then the chief gave the
head man of each family a seal and fed the entire village with the food which they had brought in. After that the people had plenty of ground hogs, mountain sheep, etc., with which these two men pro
vided them.
The two men began to come to life and were beginning to look like It was then that people found out who they were. living beings. When they got up in the morning they could be seen very plainly, so the chief got some marten robes and put them upon his son-in-law and his son-in-law s brother. They were both very industrious. In that same house was a girl who became very angry with the younger brother, after she saw who they were, because he paid no attention to anyone but his brother s wife. She marked the place
where he used to sit with human blood, and as he sat on this blood The other lived for some time after eating he dropped over dead. ward, and the girl who had destroyed his brother tried to draw his attention to herself also but he was too fond of his wife to think of her in the least. Then she marked his seat with blood, and he in turn dropped over dead.
;
SWANTON]
87.
TLINGIT
MYTHS AND TEXTS
249
THE RETURNED FROM SPIRIT LAND
The wife of a young man who had recently married, died, and he was very sad. His father was a chief, and both he and the parents of the The young couple had been married for so girl were still living. snort a time that they had no children. The night that his wife died the young man remained awake all Next night unable to sleep, and the second night it was the same. that he would walk out, but finally concluded to morning he thought wait until after his wife s body had been buried. The body was taken away late that afternoon, and early next morning he put on his
leggings
and
all
his other fine clothes arid started off.
He walked
all
Daylight dawned upon him still walking. After night. day and the woods for a long distance he came to a very large going through There had been a creek there which was now dried up. valley. Then he heard voices, which sounded as though they were a long way Where he was traveling the trees were,very thick. off. Finally the youth saw light through the trees and presently came
out on a wide, flat stone lying on the edge of a lake. All this time he had been walking in the death road. On the other side of this lake So he there were houses and people were moving around there. shouted out to them, "Come over and get me," but they did not seem to hear him. Upon the lake a little canoe was going about with one man in it, and all about it was grassy. It looked very nice. After the man had shouted for a long time without receiving any response and had become tired, he finally whispered. to himself, Why is it that they do not hear me?" Immediately a person on the op
"
posite side of the lake said, "Somebody

"A
is shouting." When he has come up (daq a/wagut) heard him. person whispered, they from dreamland," the voice continued. "Let some one go out and They carried him across, and, as soon as he got bring him over." he saw his wife. He saw that she had been crying, and he there, He was very happy to see her raised his hands and looked at her. once again. Finally the people asked him to sit down in the house, and, when he did so, they began to give him something to eat. He If you eat that you felt hungry, but his wife said, "Don t eat that. So he did not eat it. will never get back." After that his wife said to him, "You better not stay here long. Let us go right away." So they were taken back in the same canoe. It is called Ghost s-canoe (Sli gi-qa wu-ya gu), and is the only one on that lake. And they landed on the flat rock where he had first stood It is called Ghost s-rock (S !i gi-qa wu-te yi) and is at the calling. very end of the trail. Then they started down the road in which he had gone up. It took them the same length of time to descend it, and the second night they reached the youth s house.
,
250

his wife stay outside
[BULL. 39
Then the young man made

said to his father,
father,
"I
and he went
"Well,"
in
and
have brought
my
wife
back."
said his
t you bring her in?" They laid down a nice mat "why don with fur robes on top of it at the place where they were to sit. Then the young man went out to get his wife. When the door opened to But let them in, however, the people in the house saw him only. shadow following him. finally, when he came close, they saw a deep He told his wife to sit down, and, when she did so, they put a martenskin robe upon her, which hung about the shadow just as though it were a person sitting there. When she ate they saw only her arms and It the spoon moving up and down but not the shadow of her hands.
looked strange to the people. After that the young couple always went about together. Wherever He the young man went the shadow could be seen following him. would not go into the bedroom at the rear of the house, but ordered them to prepare a bed just where they were sitting. Then they did so, for they were very glad to have him back. During the day the woman was very quiet, but all night long the two could be heard playing. At that time the people could hear her voice
very plainly. The young man s father at first felt strange in his son s presence, but after awhile he would joke with his daughter-in-
up now after having kept people awake Then they could hear the shadow laugh, and night playing." recognized that it was the dead woman s voice. To what the chief
law, saying,
all
"You
better get
said the
woman s
brothers-in-law would add,
Yes, get her out, for
she has kept us
awake."
The nephew of the father of this girl had been in love with her before she died, although she did not care for him, and he was jealous when he found that her husband had brought her back. One night she was telling her husband that she was going to show herself as she used to be
shadow and that she was going to remain so perma s nephew had covered himself up at the head of nently. the bed and heard everything. Her husband was very glad to hear
like a
and not
Her
father
this, but,
while they were playing together afterward, the
man who
was listening to them thought that he would lift the curtain they had around them. The moment that he did so, however, the people in the house heard a rattling of bones. That instant the woman s husband died, and the ghosts of both of them went back to Ghost Land.
88.
THE SKY COUNTRY
certain man s wife was taken away from him, and he longed so much for her that he thought he would follow her along the beach. He was half crazy. When he went out and thought he was walking
along the beach, he was in reality in a wide
trail
which ran through
s WANTON]
TLINGIT
MYTHS AND TEXTS
251
As he went on he saw where people had been camping, and from the dentalia shells left by these people he made a beautiful For a long time he wandered on with his head bent down, necklace. and, when he looked up suddenly, he saw smoke ahead. He walked toward it very fast. When he came close he saw a woman tanning a He showed her the necklace he had made and said, skin. will give The woman you this string if you will tell me where my wife answered, "She is over there at the next camp." So he finally reached her, and he remained with her for a long time, thinking that he was among his brothers-in-law. The people of the village where this man was staying, however, hated him and wanted to burn him to death. After they had kindled the fire and were dragging him toward it he said, "Oh! how happy I am. I want to die. I would rather you killed me right away than be When they heard that they stopped and began as I have been." But he said that he was pulling him toward the water instead. afraid of water, and, as they dragged him along, he struggled hard and seized everything about him. At last, when they did throw him in/ he came up again in the middle of the lake and looked at them. Then
the woods.
"I
is."
one of the people said, "See him. He is out there looking at The man laughed at them, saying, Don t you know that all of the waters are my work ? How foolish you were to put me into the water He said this because he was a good swimmer just where I like to be." and there was a great deal of rain in his country. Afterward he stayed in the water all the time he was there. All this while the man had really been up in the sky, and now he wanted to get down. So he and his wife started back together and came to a house where lived a certain woman. She was really the Then this woman put them into a spider and the house her web. web and began to lower them to the earth. Before they started she said to them, "When you get caught on anything jerk backward and forward until the web comes loose." The things she thought they might get stuck upon were the clouds. In this way the man and his wife reached the earth safely, and afterward the web was drawn up. Then they lived happily again as they had been living before the woman was taken away.
us."
"
TEXTS*
89.
THE ORIGIN OF COPPER
A chief lived in the middle of a very long town. His daughter was fond of picking berries. Once she went for berries with her father s she stepped upon some slaves, and while picking far up in the woods leave things under people s feet, s dung. "They always grizzly-bear those wide anuses/ she said. When they wanted to go down her
s slaves picked up the berries and put them back for her. Very close to her father s house it broke again. Then one said to her, "Now pick them up yourself." While she was Let putting them in a man came to her whirling a stick in his hand. me marry you," he said to her. Then he started off with her. He went up toward the woods with her and passed under two logs. These
basket broke, and her father
things which looked like logs were mountains.
An
Town
kulayA
n.
t!
digi yiga
in the middle of t!
a ya
it
anqa wo.
a chief.
Dusi
His daughter
u
qokh
On
it
t!
was long
was lived
berries
akucitA
Qokll
an ha
iJi
at
dul c
her father
s
guxq!
slaves
tin.
with.
Akaân
she said to
liked to pick.
For berries with them she went
kaoLiyA
s!
yuxu
ha
iJi, dung,
ts!
yuda qq!
way up
in
qok!ft!e.
while berrying.
Ye aya osiqa
So
she stepped
the grizzly bear s
dung
the woods
yuxu
ts!
"TsUs
"Always
qa qlosi
feet
yide
down
to
hAs
they
aLi L!
want,
\
toq
anuses
qAkV
wide!"
the grizzly bear s
5 Atxe qde Down

slaves
it
hAs
they
ayA
daa dawe
wanting
to go
when
ya olikluts
broke down
s.
dukA gu.
her basket.
Dul
Her
father s
guxqlu tcawe
was
yAsahe x
were picking up
aka de dudjiyi
on
to it
LAxde
Very
ya dulc nelixA ninto his

"Tc!a
"Now
for her.
close to her father
qlawe
house
it
ts!u
again
."
and putting ya olikluts.

*
TcIuLe
Then
tcla
right
ye
so
aya osiqa
he
(i*.
wae
you
tc
it
broke.
e.,
was
one) said to her
de
right
yAsaha
pick
it
Aka de
On
to it
Le
by
nA xawe de
herself
it
At
a na
she was putting in
doxA nt
to her
up."
now
was
at once things
u wagut yuqa wAs!-ya

came
a
acakA nAlyen.
his
"Iqaca"
"Let
Le
man
Acl n
yu
Acia osiqa.
a stick
was whirling in
hand.
mo
you",
then what he said to her.

ii
marry
10 TcIuLe
Then
under
gone
starting
uwaA
XAtc
These
t.
DAq
Up
ca
datcii
Asiyu
it
dex xao
two
looked
logs
with her
he went.
toward the woods
was
tayinA x Acl n ya waAt.

with
her went.
a All these stories,
b
ayu
xao
logs
106,
yAx
like
AC
her
tuwa yati.
to.
mountains were
with the exception of nos. 100 and Another version is incorporated into story 31.
were obtained at Sitka.
252
sw ANTON]
TLINGIT
this
MYTHS AND TEXTS
253
The people missed
woman.
For that the people were called
It was the grizzly together, and they searched everywhere for her. bear to which the high-caste woman had spoken angrily that married The grizzly-bear people kept going after salmon. After they her.
after wet wood. She, however, wood. When they came up from the salmon always collected dry They shook them. Something place they threw off their coats. would burn in the soaked wood. The woman s in these like grease dry wood, however, always went out. It was not long before they did something to the high-caste woman on account of it. When they went out again, the woman saw smoke right under her A grandmother mouse was coming out from under a little hill. foot.
It
had gone her husband went out
was that which was going
to help her.
"
Come
in, grandchild,"
she
The grizzlysaid, These are very dangerous animals you are among. bear people have carried you away." She told her the truth. Then "Over there is your father s home." So next she gave her advice.
Dulte x qoya odu waci yucawA
For her
searched
T
the
woman
yu
antqenitc.
the people.
Yen
[Every]
yu qoduciawa
having searched
where
duite q!
for her
} ugfi for that
wuduwatA
n.
XAtc
This
xuts! qoa ni Asiyu

tribe
it
Acu waca
that married
the people were called.
grizzly bear
was
her
yua xklArâ-ka oLigAdi

what-angrily-had-spoken-to
yuanye
t
di.
girl.
Xat
Salmon
itl
ga
for
naAdi
going
naA
ttc
the high-caste
always went
yuxu
ts!
qoa ni
tribe.
Yuxa
qo a
s!
ga
for
the grizzly bear
The salmon
naA di when they had

gone
qlawe
had
left
hm
wet
tak u ca ge
wood
after they
yAdane nutc.
he (her husband) always went after.
Ho
tslAS
only
xuk
dry wood
ALl qlanutc.
always
got.
Ke
Up
agaA dinawe
when they came
She, however,
a ni xat salmon place

From
dAx qakludA
from
their coats
kaxki nde
off
du qetcnutc.
they always threw.
KAduki
xoq!
u
.
ksinutc.
They always shook them.
Atutxi nawe
into it (clothing)
Le
ex
yex
like
At
akuga ntc
yu caq
the soaked
Doaye
Hers,
then grease
something would burn
wood
among.
qo a
unatA
was long
awe
tsUs
kulki stc
yu xuk
u
yu
cawat.
Aka qlawe
For
it
Lei
not
however, that thing
only always went out the dry wood the woman.
was
wasa odusniyi yuanye

what
(or
tq!
they did
to the high-caste
some-
woman,
thing)
Ts!u Anaa dawe ts;u

aositl n saw
IIAS Again when they were again they going
wua
went
gA nga
for firewood
tc!a
right
ya doqlosi yede a we 10
her foot
under
that
thing
yuca wAttc
the
s!eq.
smoke.
.
Yu gutc
The little
hill
kitu
nAx
nacu
was coming
out
woman
out from
qAÂ qqoca-nAk!
a grandmother-
Asiyu
It
Acigfi
for her
wusu
would
u Nel
"Into
under
mouse.
gu
come
I
tcxAnk!.
grandchild.
x."
Lei
Not
my&
easy
kucigAne x
what saved you
was that
help.
the house
At
iyA dawe, xuts! qoa ni

grizzly
awe
it
usine
Acl n
To her
qona xdaq aka wanik.

right
things around you
people
was saved
you."
she told
it.
bear
TcIuLe Acu-ka wadJA.

Then
she gave her advice.
"Yu
"Over
do
yll c
your
father
s
anf."
home."
AyA xawe
Like
it it
tc!u tsluta t
then
in the
there
was
morning
254

after
[BULL. 39
morning when they were gone
salmon she started running in the
came home at midday the grizzlyopposite direction. When they bear people missed her. The woman s dress had rotted up there. It After she had crossed one mountain she glanced behind her. on her she began looked dark with grizzly bears. When they gained
She came out on the edge of a lake. In the mid crying for her life. It said dle of this big lake a canoe was floating wearing a dance hat. Then she ran into the water into the water." Run this way to her,
"
toward
She was pulled in, and it went up with her into the sun. The sun s sons had married a cannibal. a Whomsoever they mar
it.
ried never lasted long before they killed her.
liked the one they
had
the cannibal. They This is her into very fine pieces. could see the Tsimshian town. there. bals They
straight up over her father
s
just married. killed her over a
Now, however, they To make way for her they killed Tsimshian town. They chopped why there came to be so many canni
When
is
town they
said,
"Here
the sun got your father s
xat
salmon
ga
after
naade
aa
gonaye
started
when they
were going
a dawe when they

went
AdakA dmawe
in exactly the opposite direction
yut
away
wudjixl x.
she ran.
Yi giyi ke
At midday
dawe
duite x qoya oduwaci

for
Xuts!
grizzly bear
qoa
nitc.
Yaq!
At
this.
up when they came
her
they searched
tribe.
place
ke
up
uwaLU k
had rotted
duLla ke yuca wAt.

her dress
the
De
Leq!
ca
kAnA x yawucixl awe

when
was
she had run
t
qox
back
awuiige n
she looked
ni.
woman s. Now dui tde. Le qage t

Then
it
one mountain across
yAx ga awe
like
yati dui
it
xuts!
grizzly
behind her.
was dark
as
if
to her
bear
5 qoa
Acka
On
her
yAx
like
tribe.
when
yagaa dawe
they were gaining
t
ciayide kdaga
she began to cry for
x.
life.
Aklayaxe
On
the edge of a lake u
dak
out
udjixl x.
she ran.
Yu a
Len A di giyige
of it
gwayu
was
lixa c
was
floating
The lake big

"Ha
in the middle
}û yak a canoe
cAdakii q!
a dance hat with high crown
Aca
on
its
nde hint
way
into the
ici
x"
yuacia osiqa.
to her.
Le aka de hint wudjixl

Then
t
to it
x.
This
you run", what it said
into the
she ran.
head.
water
water
Yax
wuduwaye
it
q.
TcIuLe
Then
married
Acfn
with her
dekl
far
wudzixA q
it
gAga n
sun
tut.
into.
From it they
Cannibal
pulled her in.
up
sons.
came
to
go
LuqAna Asiyu
was
IIAS a
they
waca yu gAgan ye
*
tqli.
HAS A gacan
They when they
married
ctii
Le
lsdji
the sun
never
10 hAs
they
ulsa
u
.
Le
sadJA qx.
killed [them.]
YidA
Now
ti
a yi
it
qo aawe
however,
.
gas
a odica.
they started to marry.
lasted long.
Then they always
was,
they liked
[the one]
A ya
To
it
aq dA xawe HAS a wadJAq

make way for her they
killed.
yu luqAna
the cannibal.
apart
TslutsxA n a
Tsimshian
.
kina q!
on top
of
killed
town
ayu hAs a wadJAq.

was they
Tclaye guski wucdA x awulisu

Very small
her.
Atcawe luqAna
That
is
they chopped
why
cannibals
a cayAndihen. TsIu tsxAn a Le klawe lguha. Tsimshian began to be so many town then they could see.
[there].
Dufc
Her father
s
a ni
town
akimV
on top
it
of
probably equivalent to Kwakiutl Lo koala.
SWANTON]
town."
TLINGIT
MYTHS AND TEXTS
255
Very soon they had a child. Their father s canoe, a grizzlybear canoe, stood at the end of this town. The canoe could hear. They loaded it with things. They put grease inside of it for their Then it walked away with them. After it had walked father-in-law. on for a long time it would stop suddenly. This was because it was hungry, and they would then break up a box of grease in front of the bow. They came in front of their father-in-law s house. Then she Then her recognized her father s house, and went up in front of it. brother came into the house and said, "My sister has come and is out But his mother beat him because he claimed to see his sister side."
who had been
His mother went out. It was indeed true, long dead. and they were coming ashore. They did not see them (her husbands),
"
however, for they were like streaks of moonlight. Now, after they had brought all their things up, one went out and said, There is noth The wife said, That moonlight down there is they. Tell ing there."
"
wugaxi
when
xm
yu gAgan
the sun
ye
thus
yen
there
gets
dosqe tc, they always said,

of
"He
"Here [is]
dui c
your father
s
ni."
town."
Wanam sawe
Very soon
yet HAS
baby
they
u
.
a wa-u.
had.
HAsdutcukA tawe yiatA n hAsduI c

At the end
them
(i. e.,
the
stood
their father s
town)
ya gu
canoe,
xfits!
grizzly bear
yak
ndi
u
Qo waAxtc
Could hear
t
yu
yak".
Ayi
ne.
At
things
ka
it
oliga.
with.
canoe.
the canoe.
For it
they loaded
HAsduwu xA
Their
father-in-law
to
dAne
ayide
inside
it
ye wududzi
thus they
HAsduI n gonaye
With them
started
grease box
came to put it.
uwagu t. Tc!ak ya nagu

it
tiawe qox
back
Akii dadjitc.
it
XAtc u tiyangahe
This
n,
walked
away.
Longtime
yak"
after
had walked on
it
would turn
suddenly.
when it would get

hungry
u
.
awe
when
below
we
t
dAne
ii
hAs
they
.
akust!e q!Atc
ayat!A kq!
Yu yaku
the canoe
grease box
aegaya
it
IIAS
they
t.
waqox
went
The canoe would break up always in front of the bow. diiwu Awusiku dui c hi ti. Le aegaya then his She knew her father s house. Then in front of
father-in-law.
daq uwagu
up
Dul kltcawe
Her brother it was
neltla
into the
uwagu
said]
u AXLa
"
[the house]
k!
gant uwagu
outside
came."
t."
she came.
came [and
My sister
ti
house
Aka qlawe dudja q duLa tc

For
it it
tc!ak u
t
qot
lost
.
wudzigl
had come
to
duLii klAtc
liis sister
wAq
eyes
was
beat
him
his
mother a long time
be
kaodAnigltc.
he claimed to see
with.
A yux
Out
to it
wugu
went
duLa
XAtc
That
qle ga
truly
his mother.
Asi} u was so
dA qde
ashore
hAs
they
dula
t.
HAS qo
Them,
a Lei LAS duti n.

not
XAtc de
This
tcla
A siyu yu Audi
it
were coming in their things.
however
they
saw.
very thing
was
the
moon
q!os
shine
yex katuwa
da
there
[is]
At,"
(y)ati.
*
Daq kAdudje lawe yu AtlaAt

Up
when they brought
all
yux
,
a wagut.
[one] went,
like (streaks)
was.
their things
out to
them
u Lel
"Not
yu siaodudziqa.
what he
like
DucA
ye yawaqa
thus
said,
"Detcla
"That
a-
thing,"
said to them.
His wife
is
awe weAldi
they
that
s-q!os yi moon shine down
yex
yati
there
Ye
Thus
yana-isAqa a daq yiA

you tell them
di."
Ye
Thus
is.
up
to
come."
256

up."
[BULL. 39
So people went to tell them. They came up. them to come Then the sunbeams lay alongside of the woman in streaks, and their After they were little son in front of them was also like a sunbeam. house they began to appear as if coming out of a seated inside of the Then a very "Eat something, my daughter," said the chief. fog. ran to get water for them. But her husband took a fishyoung man hawk s quill out, and put this into it. If it bent over on account of After they had examined the wet the man had not behaved himself. she sent her little brother, and her little brother always everyone brought water for them. When her brother went away she took her husband s bucket for the water herself. But after she had been twice a man near the water seized her hand. And, when she brought it into the house and set it close beside her husbands, they put the fishhawk s This time, after her hand had been caught, the quill bent quill into it. over with slime. Then they started to get up to go outside, away from ya odudziqa.
s WAXTON ]
TLINGIT
MYTHS AND TEXTS
257
first one and then the other, but her hands them. Then they ceased to see them. Their passed right through canoe, however, ran about on the lake. After that the sun s children began to wish that filth would kill their This is why poverty always kills a little boy when his father dies. son. After her little child had begun to suffer very much they compelled him to go outside with his mother. She made a house with branches There she stayed with her little child. at the other end of the town. She continually bathed her little child inside of the house of branches, and he grew larger there. People kept throwing the leavings of food on top of their house. They always called him This man living here." They would laugh at him. Whenever the little boy ran out among Now he the boys who were playing they said "Uh! Garbage-man."
her.
She would catch
"
said to his mother,
"Make a bow and arrows for me." And, after she had made them, he went out shooting just at daybreak. He shot all kinds of things. When he was getting to be a man, he kept going up
close
by the
lake.
Tsluhe tlaawe
258
[BULL. 39
After he had gone up there many times something came up quickly toward him. Its mouth was red. After it had done so twice he asked What is that, mother?" Then he prepared a new spear. his mother, When it opens its mouth for you and puts its forefeet up on land run down to it. It is your father s canoe." So he went there and it opened its mouth for him. His mother had said, Shoot it in the u it was heard to say Ga," like a mouth," and, when he had shot it, It was a copper It was as if its seats had been all cut off. raven. canoe in which were wide seats. The canoe was nothing but copper and broke entirely up. Throughout the night he carried it into his house to his mother. No person knew of it. Now he began making a big house out of copper. He would pound out spears and bracelets under the branches. In those days there was no iron or copper. He also pounded out copper plates. Then he set them all round the inside of the house. When they threw garbage upon his house [they kept calling him] Pounding-chief." After he
"
"
"
"
Qlu na a daq gu tsawe Acyis yinAx ke qle waxix.

Many
times
QlaiiA x
It
lati
inland
to it
after
he had gone
so
for
him
toward
up
came
quickly.
was
was
?"
around mouth
"Da
Aleqla
red.
DAxdanl n ye AC nAsni duLa qle wawus!,

Twice
sayu aLe
is
him
had done for

it
his
he asked,
"
What
that,
mother?"
.,
mother
"Dekf
TcuLe
Then
.
yen
there
a osini
lie
yls
Lak.
new.
qlwAn
now
daq
out
IcI
IVA X
for
prepared spear
Seaward
Ii c
you run
.
you
q!aowut!a xe
it
xak u qa
claws
it
opens
its
mouth
dji gA puts up on land.

its
laat.
yagu
his
awe
it is.
Aq!
To
k."
it."
ayA x
so
Your father
"Its
canoe
it
5 dugude
awe
ACVA X
for
when he had gone
him
q!e wat!ax.
it
"DuleqU
tcA
tlu
TcluLe
Then
opened
mouth.
(mouth
s)
right in shoot
redness
awutlu guawe ye uduwaA x

when he had shot
it
"Ga"
yel VA X.
raven
like.
Aye x caya oLixAc yeyA x

As
if
so
it
was heard
to say
"Ga,"
were
all cut off
like
it
awe
that
wtine
it
was
o.
uyexaklfi wu.
its seats.
XAtc
It
was a copper
ti
eq
ya gu
canoe
ayu
that
yek diwuq!
in
it
were wide
yfilv
ayAxaklaw
seats.
XAtc
It
tclAS
only
LO
then
ye
a
was
was
e qayu, Le copper it was and

his house
to
ka wawAL! yu
broke up
the canoe
IdakA
_
all
a.
did.
Tat yinA x
Night throughout
.
awe
it
waya duhi ti de duLa

his
xA
ndi.
to.
Lei
Not
was
he carried
mother
10 Llngi ttc
Tlingit
wusko
knew
it.
TcluLe
Then
a Len hi txawe
big one
into house
it
ya nAiyAx yul
he was making from
q.
Yutca ctaylql ade awe

Under the branches there
s!
it
was
the copper.
was
a tlAqlanutc
he would pound
Lfiq
spears
SA!V
for
kls
bracelets
sAk
for.
u
.
Lei
Not
gaye
iron
qosti
there
ym
was
qA tcu eq
or
cop per
VAX
like
yati yi
were
At.
Tinna VAX ts!u

Copper
plates
like
atle ql.
he pounded.
.
Le nel yl ya AcA kAnadJAl.

Then
in the inside
things.
also
he
set
them
all
house
down.
wo."
TcluLe
Then
dokA
on him
ku-doxe
tc
qlalte
u Ya datU ql-anqa
"
Yen
When
they always threw
garbage.
This pounding rich
man."
s WANTON]
TLINGIT
MYTHS AND TEXTS
259
had finished the house there were plenty of copper plates which he kept pounding out. When they laughed at him and he ran outside they would say, Uh Garbage-man." There was a chief s daughter whom they would let no one marry. After people from all places. had tried He dressed himself .at night. He to get her he prepared himself. took a piece of twisted copper. He knew where the chief s daughter He poked the woman through a hole with this copper roll, and slept. She smelt it. She did not know what the woman caught hold of it. Then the copper was, no person in the world having ever seen copper. u he called to her saying, Come outside," and she went outside to him. 11 Go down to my house with me. With me you shall stay," he said to her. She did not know whence the man came. The man that used to be called dirty was only going to the beach with her. Just before she touched the door it opened inward. The copper door shone in her face. Whence were all those coppers that stood around inside of the house? Then he married her in his house.
!
asm
he
fin-
wehi
qa
and
yu
tinna
de
of
cfi
yadihen
yu
nilql
ade
them
AtlaqU
he was
t.
the house
the copper
plate
there were plenty in that house at
ished
pounding.
,
Tclaye
So
u xanAx
at
dulcu gtawe
klesa ni
little
xo
among
yux
out
nacf qtc.
would run.
"Tca-f
"Oil!
him
when they laughed,
boys
you
dirty
q!a-ite -cu
garbage-man."
yotx
-from
LdakA t YiTans!ati -si Lei dudjide ye qasado ha, to her would let anyone have. All [places] A rich man s daughter not duca qlawe tcIuLe ayi s yen u wani. Hiitc qo a ta dawe
ye-qii."
when they
to
tried
then
for
her
there he got ready.
He,
however,
at night
marry
cta de
himself
ye djiwudme.
dressed
Tip.
Eq
kAti q! aosite
took.
Copper atwistof
Where she slept he knew
Ate xya aosiku yuany d.

the rich man daughter.
s
TIaqhi nAxawe Ate yu-Aqli tsAqk yuca wAt yuc q-kAti qltc. the copper roll. the woman he was pushing that From the hole
with
it
Yucawa ttc
The woman
aolica
caught
t.
Aodzini
She smelt
q!.
it.
Lei
Not
aga wus-ha yue

what
it
q.
Lei
Not
llngi t-ane q!
in the world
ax
of
it
it.
(for it) [she
was the copper. knew]

"Hagu
"Come
dusti ndjiayu
having ever seen
eq.
copper.
TcIuLe
Then
waxox,
her,
ga
nqhi."
XA ni yux
To him outside
he called
outside."
wugu
t.
"Axhi
"Down
tiyide
xa naAde.
go with me.
she went.
to
my house
AxAiiiye With me
iq-gwdte" you are going

to
stay,"
yu ayaosiqa.
what he
said to her.
GudAxqa/x sayu Q wadji

From whence
tslAs yui qte
only
to the
it
Lei ye awusku.
not
she knew.
Yu dulqonl k qax
The man they used come to
to call [dirty]
sateyi
it
10
was
he came
was
be the
man
it
ayu Acf n ya naAt.

t
Tc!a dudji cukAdawe nel cu djixin,

Just before her
in front of
beach that with her was going.
into the
flew,
house
.
yue q
the copper
qlaxa
door
duye
kaodigA nayi
*
TcIuLe
Then
gutxA tsayu Le nelyf

from where was it then
her face
shining
in.
down
inside
the house
cayaqa/wadJAl
stood all around
yu
tinna.
TcIuLe
Then
the coppers.
a waca duhi tiq!. he married her in his house.
260
[BULL. 39
By and by the people began searching for that woman. They missed her for many days. Two days were passed in searching for her. Then her father said to a slave, Search below here." The slave searched there for her. When he had looked into the house the slave backed out. It began shining in his face. Then the woman s hus u band from inside the house said to him, Come in. Do not tell about my house," he said. Say Garbage-man has married her." When he came into the house he told about it. He said, Garbage-man has
" "
"
married
"My
Then they started to riish Then they rushed to his daughter!"

her."
out.
Her mother
cried,
door.
They kicked
into
"DAm" it sounded. the house, under the house made of branches. It shone out into her face, and they started back from the house door. Where was their anger against him? Then she became ashamed.
After they got
home he sent for his father-in-law^ and he put eight coppers on him because he had married his daughter. Then they
Du-iga
For her
qodici
they started
to
yu cawAt.
that
Wudu dziha
>
klu nyagiyi.
for
KAnaxsa
After
hunt
woman^
,i
They came
her
to miss
many days.
dex oxe
two
[days] passed
"Kfe
"
Aga uga qoduciya

while they were hunting.
Wfmani sawe
And
then,
dul c gux, ye
nt.
aya osiqa,
said
to,
were for her
her father a slave, thus
gena
qe
ci."
At
Then
Good below here
hunt."
kii waci* hunted
yii
gux doxA
TcluLe
Then
ji
nel
*
the slave
for her.
into the
house
yawusaye awe yu gux

when he looked
v 5 yl dAx,
from
in,
gii ni
outside
qo xodjiqAq.
backed.
Duye
His face
ka odigAn.
it
Yuhi
the slave
started to
The house
shine
"Nel.gu"
"Into
in.
yu ayaosiqa
what
said to
yii
the
cawAt
woman
s
xoxtc.
husband.
"Lit
"Never
kinigi
tell it
the
come,"
him
house
ya Axhi
ti"Le
yu
ayaosiqa.
Ye qo a yen aya osiqa, u Q!a-I ticuye-qatc

So
but
there he said to him,
"Garbage-man
about my house," then he said to him.
uwaca
married
her"
"
yuqlwA
icuye-qatc
"AXSI
nskanilnfk.
LA
Then
m~l
into the
wugudl awe
when he came
aka wanek.
he told
it.
tell that.
house
"Q!a-i
uwaca
married
"
"
yu ckAlnlk.
he
said.
.
TcluLe
Then
Then
to his
awe
it
yux
out
hAs
they
"Garbage-man
her"
was
dju deAt.
started to rush.
k!
yu qloyaqa duLa
said
TcluLe aqla wult hAs lu waguq.

door they
rushed,
"Mydaughter"
her x mother.
10
Yu tcac-hit
The branch house
Her face
it
getla a
"inside
hit
house
n.
nei
into
Acuka
olitsAx.
u DAm"
"DAm"
yu yudowaAx.
it
they kicked.
gfi
was heard
like.
Duye tayu kaodigA

was
it
Yuhi tylanA q
TcluLe
Then
.
niqox hAs
q!.
wu diqeL!.
started to go.
A
Gusu
Where
started to
in.
shine
From the house door baek outside they
ayi
for
klant
anger
wunu gu.
was.
kawadl
nt
him him
she became ashamed.
Neld( hAsnafi dawe Home they when went

eight
aga
for
qoqa awaqa
he sent
for
duwu
AS!
hisdaughter
DoxA
awuca
hAs a dawe nAsIgaducu tinna

they
his father-in-law.
To him
when came
coppers
Acna ye
on him
aosi ne
he put
yetc.
Le
Then
adadA xde
from around
it
caoduLigc
from
tc
because he married.
they threw a way
s WANTON]
TLINGIT
MYTHS AND TEXTS
261
threw the branch house away, letting the copper shine out. But his So even father had done this purposely to him in order to help him. This shows is poor, something comes to help him. now, when a man how valuable copper was at the place where this happened. Even It has since become an lately a copper plate used to cost two slaves. there (i. e., it is now used there all the time). everlasting thing
yutca c-hit ylyi.
the branch house
did.
Yut ka odigAn yu
Out
eq.
Qo
But
a du* c
awe
ye
so
Ad t
to
started to shine the copper.
his father that one
him
also
ta oditAn
did
it purposely
dulga
for
At
something
nAgasu
t.
Atcawe
This
is
him
to help him out.
yiyidA de
even now
qawu
a
ts!u
why
man
qlanAckide x
poor
nA xsAtin yuga/ayu At yAse

is
k.
Atcawe
This
is
he nAxa
there
eq
cop-
for
him
some- comes up thing and helps

out.
why
per
a qlaolitsln. Aq!
is
ye At wuniyl
so
tc.
Tcluya
11
yidAt xA ngat ts!u dex

Even
lately
expensive.
At
it
thing
happened.
.
too
two
gux ckA teAtsinen

slaves
tinna
TcA.LA k
qo
dzitl yl-Atx siti

living thing
it is
Aqi.
there.
used to cost
a copper.
Become an everlasting-
90.
THE MAN WHO WAS ABANDONED
certain a long town were suffering from famine. The people were very man stayed with his uncle, who had two wives. hungry. This man was always sleeping, for he was lazy. When their
People
living- in
gone, they started away from the lazy man to camp, but his uncle s wife threw some dried fish into a hole beside the house post for him, while she was walking around back of the fire. Then
food was
all
threw a piece of dried fish into the post hole for He would put a small piece of this into his mouth. When he you." took it out, he would go to sleep. He always had his head covered. am come to help you." When Suddenly something said to him, he looked there was nothing there. At once he fell asleep. Hunger was overcoming him. At once he prepared himself for it. What was speaking to him was a small thing running around him. Its teeth
she said to him,
"I "I
Qowau wau
Were
with
living
antqeni
people
an
town
qolayA tq!
in a long
aaya
where
Aq!
in
it
qo waen.
was a famine.
Duka k
His uncle
xAnq! yc
yati,
yuqa.
a man.
DAXUA X
Two
yati
duka k
s
cAt.
wives.
.
Yuqa
The men
Very
of the
awe
he stayed
were his uncle
those
}ân were
rit
denku wane.
very hungry.
Tc!a
s!
LAk
11
nate tc
""slept
yuqa
the man,
udzika
he was
LAX qaqlaxA
to
Always
they started for from
lazy.
men
his
acuxi
when
was
xawe naoKga
[food]
dunA q yu udzikaya-qua.
him
-the lazy
Dlyl nAx aa duka k

Back
it
man.
.
all
gone
camp
gas!-k!i
post hole
lire
was
s.
uncle
5 cA ttcawe
wife that
ite
de
in
At
something
wuge
threw
q!
Atqle ci
dried fish
doqUl
for
Tea ade
Just as
there
down
the
him.
wuckA
around
wudigu
to
diyo/di.
at the rear of the fire.
Ayu
When
ye acia osiqa
thus
"Eqle
"For
s gas!-k!i ItI di
post hole
into
she started
she said to
walk
q!."
him
you
Atqle ci xage
dried fish
I
threw."
Ye k ge awe A small piece that

u
wuctu
into his
di Andatl tc. mouth he would put. From
Ax
it
ke agatl n out w hen he

took
it
tc!a
all
LAk u
nate
tc.
CAna
ndi
odasli ttc.
the time
he would
sleep.
He would always
cover his head.
Wanani sawe duyixA

At once
ye
ya odudziqa,
something said
him,
to
"Ilga
"For
xAt wusu
I
."
down
close to
him thus
you
come
to
help."
10 Lek!
Not
gwa yAl
wudaA
yati
was
At
at
it
AJge n.
when he
Wanani sawe
At once
.
tatc
asleep
was anything there
uwadjVq.
he fell (or was killed by).
DadukA nAx yAx

Overcoming him
like
yu
Mx
looked. u
.
Wanani sawe
And then
yen
there
aya wayAk.
he got ready
for
it.
the famine.
262
s WANTON]
TLINGIT
MYTHS AND TEXTS
263
Then he took it away. He put it among- his rags, and Then he dreamed that it said to him, "Put me into asleep again. He went down into the water." When it was getting light he did so. He kept throwing it up and down in his hands. the water with it. Saying, "You came to help me," he threw it into the water. Where he threw it in [the water] smoked. And when it was getting dark he covered his head. When day was beginning to dawn he heard the cry
were long.
fell
of the raven below him.
A halibut had drifted ashore

at its heart.
there,
and the
thing that
was helping him was
Quickly he built a house. He built a big one. In the morning he Toward daylight to the-beach with his helper and let it go. he again heard the raven s call at the beach, and he ran down. Then His helper five seals were floating below him, one behind another. around the neck of the fifth, and he took it off. One could not hung
went down
Yu ye-Act-ayaqa-At
What was speaking
to
him
yekuliga yi- Atawe
duyaxA nt wudjixi
around by him
His rags
was a small thing which
x. was running.
Duu x
Its
teeth
yekdiyfi
t!.
TC!ULC
Then
ax
from
it
fi
wacfit.
it.
DoAtslT iJ
were long.
he took
tu q. awe among
aya wacAt.
he put
it.
(UP)
Le
Then
tatc
asleep
uwadJA
he
fell.
q.
adjfi n, As follows he
dreamt,
Ye
"Hmq!
qlwAn
(imp.)
yen
there
XAt
me
CAt,"
put,"
In the water
yu-Act-a/yaqa.
what
it
Yaqenae
It
ni
light
awe
when
ayA x
like it
a osme.
he did.
Ege
an
it
yeq
down
[to the water]
said to him.
was getting
Inside with
uwagu
t.
PudjI n
His hands
ta
qlawe
ke
up [and down]
axe
it
he went.
in those
tctc. he threw
always.
iwasuy
For
me
vou come
help,"
to
ye ayenAsqa awe
when he
said so
hin
water
nAx
into
awaxe tc.
he threw
it.
WuduwasU qawe
It
At
where
smoked
awaxe
tciya.
it.
Le
Then
ye ndiyax
there*
it
he threw
xinA -A ti awe was getting dark when

sa duigaya de.
s
cana odislit. he began to cover

his head.
TC!ULO
Then
aqe nae ni
it
ti
nawe
waAx yel
kade
on
it
TcaL gwa ya ya nAx

Halibut
it
was getting toward day

light
when with
he heard raven
cry
below him.
was
ashore
yon a osfguq.
there
drifted.
Ate/s!i
Its
q!
dji
ayaxA
was
yu
-AcIga
-wusu wu-At.
Tsluta dawe
In the morning
it
heart
the thing that helped him.
Tslayu klawe
Quickly
hit
house
yAx
he
t,
wAne.
made.
ALe n A big one

ts!u.
also.
aoliyA x.
he made.
was
eq eq
beach
an
it
beach with
yeq down
uwagu
he went
Ad ji wan A q
and
let it
Ax
After that
yage ga a awe ts!u

when
it was getting daylight
go
again
de
at
wudu waAx
he heard
yel
the raven
s
A yeq
call.
wudjixi x.
he ran.
TcIuLe
Then
Down there
q!. below him.
kldji
nawe
wudcu
t.
ta
ka odiha yu tsa dulgaya

the seals
float
Kidji na
The
fifth
ledA q!
s
five
one behind another started to
one
neck
l.
ade/awe
around
qlayaxA
it
We aciye
Around
ganase tc-At daAtxaka

neck thing
from
it
awadJA
he took.
Lei
Not
hung.
his
264
[BULL. 39
His uncles him, however, were suffering from famine. Suddenly some mountain sheep came out above him. He let it go among them. Then all fell down. The inside of his house could n6t
see about inside of his house on account of the drippings.
who had
left
be seen on account of the great abundance of food. Now when his uncle thought that he had died he sent some one His slaves that he told to go after him came thither to burn his bod}^. and he called the slaves into the house. They came up. thither, He gave them things to eat, and they remained with him one night. One of these slaves had a child. Then he said to them, Do not take away anything." The little slave, however, threw a piece inside of u Tell your household that you burned me up." He left something. those directions with them. When they reached home that night the baby began to cry: Little There was a great fat, Little fat," the slave s child began to cry out.
"
duti n do duhi
could be seen
his
ti
ayi yuqAlu xtcatc.

on account
of the of it
Yu
aciiA q-wuliga s!i
duka
k-liAs
s,
house inside
Those from him went
his uncle
drippings.
qo
however,
yae n
suffering
den
from
famine
Wanani sawe dukina da ka odiklit! dJA nwu.

At once
Xo de
Among
them
adji
he
wanAq.
let it
on top of him above him), (i. e

,
came out
mountain sheep.
go
quickly.
LC
Then
MakA
all
daq
down
kawasu
fell.
s.
TC!ULC
Then
Lei
not
wuduti n
could be seen
duhi tiyi-At
the things in
side of his
house
5 ca yeJahen Len.
[on account of] great,
plenty of
Dutuwu
When
tc
lii
xawe
duka ktc
his uncle
ade
thither
koka waqa
told
duiga
for
he thought he had died of famine
some
to
go
t
h im
qAga x dusqa ndayu.

in order to
Dugu
.
xqlo
a de
there
aka waqa
he told
to
Atxawe
after it
doxA nt
to
burn up
[his
body]
His slaves
go
him
uwaqo x.
(they) came.
We guxq!
The
slaves
nelde
into the house
awaxo
he
.
x.
Daq
Up
a os i At.
[they]
Q!ex
He was
called.
came.
At
tix.
Leq!
ACXA
One giving them things to eat. [night]
ni with him
"Li
uwaxe
ke
away
ai
A siwe
It
ye tklwaya u
had a child
yu gux.
a slave.
[they] stayed.
was
10
Ye sdo-dayaqa,
He a
said to them,
cA tdjik
take"
qlwAn."
A A si we
It
tell
At
tii
de
Nothing
(imp.).
was something
into
wugeq!
threw
tltin."
1
yu guxklutc.
the
little slave.
"Deke
"We
wu
tusigA n
yu-q!wA n-ckan-IlnIk-
burned him up
itsJa
Yu yen
hAS
Acuka wadja.
left
your household.
That word he
with them.
Tat
taye
an
qo xawe
when
got
ke
out
ka odigAx
began
the slave
to cry
duye
yetk !.
child.
tk!
"Taye
"Little
klwe,
fat,
At night home they

klwe,"
fat,"
the baby.
yuk
out
daga x
started to cry
yu gux
s
Qo waen
There was a great famine
}û
an
Little
in the
town
s WANTON]
TLINGIT
MYTHS AND TEXTS
265
famine in the town whither the people had moved. Some among" them had died. Then the chief thought about the way the slave s baby was His Little fat, Little fat," he cried. crying. He kept crying louder: mother said, "He is crying for the inside of a clam." But the slave had a piece of fat on her side for her baby. She sat up with it. Its mouth was greasy all over. At once she confessed to him. She said The things, that he has are many." to her master, "He is there. Then all started thither. Indeed it was a great quantity of things The wife of his uncle who had hated him tried to make that he had. herself look pretty, but when she wiped her face something got inside But the one who had thrown some of the rag arid she cut her face. thing into the post hole for him, he thought kindly toward. Then the people moved to him. He willed, however, that the food should not Just where they lay, his uncle and till his uncle or his uncle s wife.
"
yii -At-naoligA s!iya. where the people moved to.

the
A XO
alAx"t!.
A we
This
waqet
yuanqa wutc
the chief
Among them some died.

.
thought about
yu-ade q-dagA xya yu gux yc tk!

way was
crying
the slave
s
"baby
TS!AS
Only
aka
to it
ke akAnatl
up
ing
it
n.
Yuk
Out
.
he was adding [he was mak

louder]
daga x yu gux ye tk!

cried.in this way
"Ta
yaklwe,
fat,
tfi
yaklwe."
Little
fat."
Yuk
Out
daga x
cried
yii
gux
.!
the slave
baby:
"Little
the slave
"
yetk!.
child.
"The
Ga Lgeyl awe
inside of a
yl ayasfik
lie is
,"
duLa
his
ye
so
yawaqa
said.
clam
it is
calling
for,"
mother
XAtc kiteye dawe

But
a piece [of fat] on her side
a datln
had
yu guxtc duye
the slave
tk!
q!es.
for.
An
With
it
ca odiqe.
she started
to sit up.
her baby
Do qlwA
Its
da wAlitetiJ.
was greasy
all over.
Wanam sawe
At once
to
"A
"He
an
him
yen
there
aka wanik.
she told it to him (her
master).
Ye
Thus
an
to
mouth
him
."
aka wanik duslat!

she told
tin.
to.
wu
is
ho.
ALO
Many
Like
it
II
her master
there.
things
At ca yAiahe nawe dudjf he there are many

it
has."
TcIuLe naq! ka odowAna ade.

Then
thither
all started.
TcayA x gwa yuaLc n At-cayA lahen

was great there
quantity of things
gwayu
it
dudjf.
he had.
was
Tried to make herself look pretty
LukAtcta dAna Leq! Atl yia duka k cAt Acak!a ne-a. his uncle s wife, the one that had it w as one
hated him.
Du yeda
Her face
Alge
gu
ayu
when
itl
Atu x
inside of
it
At
something
wuxl
got.
x.
DuwAckA
Her
face
awakU
At
something
k!
11
.
was wiping
she cut.
(rag)
We doqles
The one
for
ga
s!-k!i
di
At
something
wuge qlea qo a klede n

threw,
to ditAn.
he started to have
thought.
him
post hole
into
however,
in a
good
way
TcIuLe doxA nt naoligA

Then
to
s!
yu antqeni.
the people.
Yuduka k qo
His uncle,
a ye Atu ditAn,
he started to think of
him
moved
however, so
yu Atxa
food
Iqle a
would
ku nAx du nugu qa duka k

not
fill
cat.
s
Tc!a a de taye di awe

Just
at
it
him
and
his uncle
wife.
he lay
his uncle s
where
kaolitli k he was dead
duka k
his uncle
qa
and
duka k
his uncle s
CAt.
wife.
Yu-Aci t-wudacI yia duka k

The one that helped him
CAt
wife
266
his uncle s wife

were dead.
[BULL. 39
So he married the other wife that helped
him.
The food his helper obtained for him, however, he sold for The people came to him to buy everything. Afterward he slaves. No one ever saw fixed a little box for the thing that had helped him.
because
it
was kept out of sight. came along, moving up and down, and he let his In the morning the big whale floated up below on the helper go at it. When all were busy with the whale he forgot his helper. It beach. was hanging to the last piece. When they took up the whale he for got it. And because he forgot it all of the people were destroyed. This is why people say to a lazy man even now: "You will be like the man that was abandoned." All the things that had been killed came to life. Some ran into the water and some into the woods. The people were completely destroyed.
it
One day
a whale
Le
a waca.
Yu -an-duiga
The food
-qowasu -At
antqeni
the people.
.
qo a awe
however,
gux ga awahu
slaves
for
n.
then he married.
his helper got for him,
he
sold.
Dul tx
From him
yAx
like
ya odudzi-u
came
to
Yen
adu
tsa
kudaga awe
ye
so
Adake tkle
a
little
buy
all
There when he got through
the stuff
for
box him
aosine
he fixed
yu-Adga -wusuwu
was out
-At.
LC!
Not
usti ntc
ever saw
it
tcaqa
everyone
wAq
s
the thing that helped him.
anyone
eyes
wAnt!e q!ayu.
because
it
of sight of.
Dekl x
Way out
went along up and down a whale.
yayie ndaxun
ya
i.
A de
To
i
it
Atci
he
wanAq.
t
it
Tsluta tayu
In the morning
it
let this go.
was
eqegaya nAx
yen
i
aka waha yuya

floated
LAnq!.
big.
Tc!u ata
Then
with
qoya ostage
all
below on the beach there
up
it.
the whale
.
were busy
ayu
when
yuya
akA tsiwAqUk u
he forgot
Yuhu tcli-a ye
The
last piece
i.
da de
to
qlaxA
ti.
the whale
was hanging.
AkA tsiwaqUku
He
forgot
it
daq
up
kAdudje/layu
when they took
yuya
Tc!uLe
Then
akA
tsa
the whale.
because
wuqlago djayu
he forgot
it
qot
destroyed
cu waxix
were
all
y u an tqeni.
the people.
Atcayu
This
is
why,
te."
be."
10
"Ye
"The
-Atgaku-nAq-naoliga sIi man they went away from
wucka
diAt.
djate
yAx
like
qlwAn
(imp.)
Inga
you
sfnd
the lazy
man
it
will
Yu a-ini-At
killed
IdakA
all
qox
back
[to life]
wu
Hl nde
Into the
a At
some
was
kfi
waAt qa dA
ran
qdi.
The things he had

t
all
came.
water
[some] up.
Hutc! IdakA
Finally
qotx cu waxix yiTantqeni.

destroyed
were
all
the people.
91.
THE SHAMAN
WHO WENT
HERON S
INTO THE FIRE, AND THE

SON"
A little boy s friends were all gone. His uncle was a great hunter, and the little boy was always going around far up in the woods with bow and arrows. He was growing bigger. He also went out with his uncle. His uncle went about everywhere to kill things. He always brought plenty of game down from the mountains. One time he again went hunting. At that time the inside of the house was full of the sides of mountain sheep, on racks. His uncle s wife hated her husband s little nephew very much. When she went outside for a moment, he broke off a little piece of fat from the sides of mountain sheep hanging on the rack, to put inside of his cheek. Although there was so much he broke off only so much. Then his uncle s wife looked all around. The end piece was not there. it you that has done this?" she said to her husband s little nephew. He
"Is
DucAgu
slate x come a
ni
qotx
destroyed
ciTwaxTx yil-At-k-U tsk!

all
Duka k
His uncle,
qo a
however,
At
be-
His friends
siti.
were
little
boy
s.
TcIagu tsA nagu

Everywhere
lige.
get-
ttc
yu-At-kU
the
s!.
little
was.
great hunter
was always going around
tsk! u tcu net tin bow and with boy

arrows
s
yuda
way up
q.
in
the woods.
DesgwA
Now
tc
Llaga
he was
An
With him
wuliga
lie
Qolye
At
wudja q
he could
n.
kill
cut
any-
went out.
ting bigger.
For a long things time
where
nagu ttc was always

going
duktl
his uncle
Cfi yadadAx from the mountains
yeq At
down
things
kudje
ltc he always brought
aLe
plenty,
Wananl sawe
At once
wugQ
ts!u
At
Kin.
Yti ncl
In the house,
qo a At-kAgedl
however
tc
he went
again things to hunt.
sides of mountain sheep

.
coalihi
it
kyu
kAxyi.
rack.
Hawa staga Acilda

[His uncle
s
n doxo x qel
buss
kU tsk!
little.
GA nde
Outside
was
full of
upon a
ch very much
wife] hated
him her
band
tsli
nephew
nagu tawe duka k CAt ya kAxyex dixwA

when
she was
his uncle s wife
Atkage di cutx
the mountain- from
it
awaLi
he broke
q!
off
on the rack
hanging
going
sheep sides
yutayA/k!
a
little
tc!a
just
dii
his
wAc
cheek
tu ga.
for the inside of.
Hagu
Much
i
sa
LAX
very
ye yakuga yi
yet he only broke
off
At.
so
piece
of fat
much.
At aoLige n
Looked all around
doka k
his uncle s
cAttc.
wife.
Le gwayA
Then not
it
acu wua.
there.
"
Wae tc gawe
"You
ge
?
was was any
is
ye
sini,"
it,"
Le yu ayaosiqa duxo x qel

then
she said to
k!Atsk! u
little.
Tc!a ade gAxye de 10

Just
at
it
did
her hus- nephew
band
he was crying
of
qFor another version of the first part of American Museum of Natural History,
this story, see

in, 333-334.
Emmons, The Chilkat Blanket,
in
Memoirs
267
268
cried and said,
"Why

"No."
[BULL.
P>9
Then she put her hand inside of his cheek. go up on the mountain?" [she said.] She scratched the inside of his cheek. Blood ran out of his mouth. While crying he pulled his uncle s box toward him. ^He took his uncle s whetstone out of it. Meanwhile his uncle was far away. Then he started off into the woods, carrying the whetstone, and came out to a creek. He came out on a sandy bank, pounded (or He scooped) it out like a salmon, and made a nest beside the water. His dream was like this. He was told, stayed upon it overnight. "Let it swim down into the water." Jt was his spirit that told him to do this. When his uncle came down he missed him. He asked his wife, "Where is my nephew?" She answered. "He went up that way with his bow and arrows." When [the boy] got up farther he made another nest. This man was
don
t 3^011
named
"For-little-slave."
He made eight nests. Now his spirit helper

last.
began to
come
to
him on the
At
that time he took his whetstone
awe ye aya
when
"
osiqa,
said,
"Lek!."
"No."
TC!ULC a wAc tu di wuci doxo x qelk!.

Then
his
thus
he
cheek inside
of
she put herhus- nephew her hand band s
s.
Wa sAl cayadat igu

not
t?"
AwActu akALa
Inside of
his
k.
Doqle nAx
From his mouth
ci
blood
"Why
up on the you mountain

he was crying
ye kuwuq.
ran.
go?"
she scratched.
cheek
Tc!a
Just
adi
at
it.
gAxye de awe
when
duka k qo gu
his uncle
s
box
tut aosli n. toward he pulled.

him
Ayi kdAx
From
inside
ke
but
a wat! doka
he took
k yayl nAklo.
whetstone.
Duka k ko uye
His uncle
far
his uncle s
x. was away.
Le gonaye
Then
sandy [bank
or bar]
started
uwagu t Atgotu di. he went off into the woods.

t.
Hln yax
Creek
to
hi taq
out
uwagu
he came
weyayl na
the whetstone
XAk u ka an dak uwagu

on with
it
AkAtle
it
out
became.
q! xat yAx. He pounded salmon like.

out
Kut
Nest
awasli
yuhl
n-
he made
by the
yaxq!.
water.
Aka uwaxe yuku t.

On
it
Dutcu
ni
ayu ye
it
yati.
was.
Ye daya doqa,
So
they said to him,
he stayed
overnight
the nest.
His dream
was thus
"
"Hlnyi Down in the
x nAsqla
let it
q."
XAtc duyuye k Aseyu ye

This
his spirit
swim."
was
so
to
water
Acl t him
tu ditAn.
started to
have him do
Duitl q!
After
yeq
down
uwagu t
came
duka
tcil
k.
him
Aq!ewu
he
t
s!
ducA
his uncle.
10 Axqe
lk!."
"We
"Up
de
way
awe
it
net
He asked a oliat."
took."
t, his wife,
"Gusu
"Where
ho
is
my nephew?"
that
was
bow and
arrows
Na
naq! ke gu tawe
u
Farther
tslu a up when he went another
uwasli
he made
weku t sAku
a nest
for.
u Gu xk! u sAk u
"For-little-slave,"
,"
yu dowasak
was named
on
it
yuqa
NAsIgaducu
Eight
.
awasli
he made
agii
the man.
yuku
t.
Hutcliaye/
The
last
the nests.
one
kA qlawe uxye k uwatsU

was
his spirit
q.
Tc!A
tc!a
awe
hm
creek
began
to
to
come
Just then
him.
yl yaawati down into he took
s WANTON]
TLINGIT
MYTHS AND TEXTS
269
down into the creek, and it swam up in it. Then he lost his senses and went right up against the cliff. He stayed up there against the cliff. Everything came to hear him there sea gulls, eagles, etc. When his spirits left him they would always be destroyed -^the eagles, sea gulls, all of them. Now, his uncle hunted for him. After he had been out for eight days-he discovered the nest his nephew had made by the creek. He saw all the nests his nephew had camped in. His uncle looked into The salmon was swimming there, and he camped under the creek. Afterward he listened. In the morning he heard the beat the nest. ing made by shamans sticks. He heard it just in the middle of the cliff. Then he came up underneath it. Before he thought that [his nephew] had seen him, his nephew spoke to him: "You came under me the wrong way, uncle." The uncle pitied his nephew very much. Come up by this corner," said his nephew. Ever afterward he was named, u For-little-slave." Then his uncle asked him, What caused you to do this?" He did nt say that his uncle s wife had
"
fct
duyayi nayi.
his whetstone.
Hin
Creek
yikt wuLitsi
up in
t.
it
s.
TcluLe
Then
t!
Ista
x awudAnu k awe
11
swam.
senseless
he got
when
yuga
the
L!
yet
right up against
wudzigi
he came
AX
Right up then
wulixa
yu
gfiL!
cliff
ya.
against.
A qlawe
At
it
cliff
to go.
he stayed
the
doqU kAt wuske

to
ntc
IdakA
t-At,
ke Ladi,
seagull,
tciik!.
eagle.
Qotx
Destroyed
a.
cu naxixtc
they would ways be
al-
him
always came to hear
everything,
dul tx
from him
qeye k
his spirit,
gaA
would
tin,
go,
yutca
k!,
ke Ladi, IdakA
seagull,
all of
when they
k.
the eagle,
them
would be
destroyed.
Dulga quwaci duka

For him
NAsIga-ducu
Eight days
uxe
he had been out
aqA x quuwacf yuku

there t
hunted
his uncle.
he found
the nest
duqe
his
lk! a dji ite
yuhi n yaxq!. TchiLe

the creek
by.
IdakA
all
a wusitln
he saw
yuku tq!
the nests
nephew
lk!
made
there
Then
duqe
his
AX kenaxe
yuxa
a
t.
niya.
Yuhi n
yikt
in
aoLigc n
looked
duka
k.
Ayi x
In
it
nephew
he had been camping [going_up].
The creek down
his uncle.
uwaqlA q
Tslutfi
A uwaxe
beating of
yuku
taye
under.
Atxa
From
the
cliff
we
qolA
xs!.
was swimming the salmon.
tawe
waAx
He camped the nest xe tca kaye k.

shaman
for spirits. s sticks
there
he listened.
Tc!a yu geL! yakAtfi de awe

Just
in the middie of
it
In the morning
he heard
was
a waAx.
he heard.
Tc!uLe
Then
Akleyl
"Qaq
"The
u wagut.
it
Tc!ul AC ute nx AC wudjiyl ayu 10

Before
t
underneath
he came.
him
I
he saw
him he thought
Acl t q!e watAn. to him he spoke.
ye nAx Axtayl
along
"He
"This
yagut
kak."
uncle."
LAX wa
Very
."
wrong
under
me
you came,
sa how
awuga x duqe
he pitied
his
lk! nephew
way hutc.
he.
q!engu kci nA xo ke gu
corner
Guxk!
Little
from
"
up
come."
slave
sagu
then
tc
ye
thus
uwasa
Duka
ktc
qle
wawus,
"
Datkula nsaya
What caused
you"
ye
thus
ever since
he was named.
His uncle
asked him,
270

Instead he said to his uncle:
[BULL. 39
scratched the inside of his cheek.

spirits told
u Cave
me
to
come
here."
This was a big cave, bigger than a
house.
Then his spirits came to him while his uncle was with him. They went inside, and his uncle beat time for him. Then he told his uncle When the spirit Nixa runs into the fire with me, to remember this: do not let me burn up. While I am getting small throw me into a That was the way he did with him. It ran into the fire basket." with him, and he threw him into the basket. Then he always came He became a big man again. to life inside of the basket. That same evening he sent out his uncle to call, "This way those that can sing." Then the cliff could hardly be seen for the mountain sheep that came down to look into the cave. When they were seated there, he whirled about his bow and arrows and all the mountain sheep were destroyed. The inside of the cave was full of them. Now, he He was singing for great said to his uncle: "Take off the hides."
"
11
qeyamTk
"to
."
Lei
Not
to
an
him
aka wunlk
he told
duwA
,"
ctu
ka oduLak u
she scratched
ya nAx.
of his.
do?"
into his cheek
"A
wu
it
tatu
k yekqli tc ade xAt kfma

spirits
yu ayaosiqa duka k aLe n

he said
to
"There is
a cave
there
.
me
told to
go,"
his uncle
big
tatii
cave
kayu
was
hit
house
ya nAx kuge
bigger than
it
was.
TcIuLe
Then
kfiye
k wua
duka k
his uncle
tin.
with.
his spirit
came to him
A yi
nel
hAS
Inside into the they
at AC qlaxe tc came him beat with

beating
sticks for
house
5 duka/k.
his uncle.
Yen Acuka wadja duka

Then
he told
to re-
k.
"(jrAnAlta/
"Into
xan gu gacl x
with then
"when
uye k
his uncle
the
fire
member
Nixa
Nixa,
lit!
III
LAX ye XAt kugA

very
so
ndjiq.
Tcuye
Like that
never
tii
me
let
burn up.
dayu
it is
XAt
me
tu di
into
nage
AC
him
yagiqlt."
AyA
Le
Then
me runs XAt k!uge ik!i qlwAn While I am getting small (imp.) xawe aosi ne Ad n gAiiAlta
he did
with him into the
fire
the spirit
basket into
"throw."
dici
it
lit!
wuge
q!.
A qlawe
at it
qo xodaguttc
yull
t!
ran
basket
he threw.
he always came alive the basket
tuq!.
inside of
ALe n
A
big
qax
man becoming
nAstl
qle ga
truly
tc.
he always was.
10
AdA x
After that
xa na-awe
that evening
yu Aq!
outside
aqla
wana duka
k.
"Hade
"This
wAt
way
"into
he sent out
his uncle.
At-cl
yi."
Le Iawe
Not
u
.
At aka odagan yuge/L!

things
couloTblfse en the (i.e. hard ly be seen )
cliff
djVnuwu yu
mountain sheep
tatuk yide
those that can

sing.
the cave
Adoltln!
[came] to look on
sAk
Yen
There
qe awe
when they
were seated
dusA ksi
his
yu aosini,
he whirled,
La
qotx
a adji
to this one
for.
bow and
arrows
then destroyed
cu waxix yudje nuwa.

all
Yutatu kyi
Inside the cave
dAsIiL."
hides."
Le ca wahik.
then
it
Duka kawe
His uncle
it
were
the mountain sheep.

"Datx
"From
was
full.
was
ka waqa,
he
said,
ki
Ayaci
He was singing for
Nixa Len.
Nixa
big.
Dutu
From
tx
ke
him out
there takeoff the
inside of
s WANTON]
TLINGTT
MYTHS AND TEXTS
271
When the spirit came out of him he reminded his uncle, When it runs into the fire with me, don t forget to take me out and put me into the basket."
Nixa
"
After
wife.
all
He came up
Take the
of the sheeps sides were covered up he sent him for his with his wife into the cave. Then he said to his
half -basket in
uncle:
fat for
which we cook.
"Mash
up the
inside
took out the woman s bottom part your from her. For this reason the woman never got full eating the mountain-sheep fat. She could not taste the fat. He put her in this
wife."
His
spirits
condition because she had scratched the inside of his cheek. Make your mind courageous By and by he said to his uncle
"
when
call.
In the evening he told his uncle to go The cliffs could hardly be seen. Grizzly bears came in house to the door of the cave. They extended far Then his uncle started the song for the spirit. They
Nixa comes
in."
out and
front of the
up
in lines.
kept doming
xni
it
yicl x came the

spirit
duka k yen yuayAsiqe

his uncle
k.
"
Xan
me
gAnAlta
into the
ici
qlwAn
(imp.)
there
he reminded.
"With
fire
when
runs
akA
ttse don t
isaq!a
ttc
ax
it
dfiq
out
xAt
me
Ica
de
lit!
tu
in
de."
the."
you forget from
you take basket

in
AC nacA
Taking
yen
kudaga
yfi tatiik yiq!

the cave
ii
yudje
nwu kage
sides
di
ducA
all
there were covered up
the sheeps
his wife
AC
r fa
ka waqa.
he
sent.
An
With her
si
ke
up
-ta
u
waAt
ducA
ts!u
also
tatiTk
cave
tayl q!.
in
him
t-At
he came
his wife
under
We-akA
katU
mash
took
gatu
kAg
yi
qlwAn
(imp.)
"icA
"your
11
gata
n.
"Ayi
"What
k-A di
That-in-it-thing
we cook
half-basket
take.
belongs in
side (the inside fat)

q!"
duka k
his uncle
ye
thus
aya osiqa,
he said
to
q!es."
for."
Aklii
li
ax
from her
up,"
wife
Bottom part
a wate
yii
the
cawAt
woman
the
yuqgwahe yAk
Axa
fat
(or
duye
gi).
AyA xawe
This
is
Lei
not
his spirits.
why
ye unA xtc yuca wAt, Atayi

so
yudje nwu.
Lei
Not
qleakutA nuk
she could taste
ever got full
woman,
eating the mountain sheep.
yii tai.
the
fat.
Aqla q!
duwActu
akawuLfigii teawe
ye
Aqsayi
n.
he got her. she scratched the inside of thus On account of it his cheek nel 10 Ye ada yaqa dokfi k,. "Ituwu qlwAn cAtli q! Nixa his uncle, "Your mind into house hesa idto Thus (imp.) make courageous Nixa Xa naawe yoxA q! aka wana doka k. Lei awe At gu tni." it was thing Not In the evening out he told to go and his uncle. when he
comes."
call
aka odagan
could be seen
(hardly)
yuge
Ll.
Xuts!
Grizzly bears,
hit
house
yAt
in front of
uwaA
came
yutatu k
the cave
q!awu l.
at the door
of.
[up between] the cliffs.
Le
naa
yuki nde
t.
sixA
ke
up he
aka waci
started a song
yuye k duka
[for]
ktc.
Nelde
Into the
Then way up
in rows they extended
the
his uncle.
spirit
house
Tc!a
when
akA
tlut
kA qlawe
when they
got
ye
thus
Acia osiqa
he told him
aga
for it
qonatl
s.
they kept Just coming.
half in
he should look,
272
inside.
[BULL. 39
Suddenly a grizzly bear came in. It was. as if eagle down were tied around its ears. At that [the uncle s] wife became scared and broke in two. He did this to her because she had scratched on the His spirit also ran into the inside of his cheek on account of the fat. with him. While his uncle stood in fear of the grizzly bear, Forfire littl#slave burned up in the fire. At that the cave creaked, and every animal ran into its skin. The They did so because the shaman had things they were diying did so. burned up. So the shaman and his uncle also were finally burned up.
Now people were disappearing from the town they had left. There were two wood roads. When anybody went out on one of these roads he never came back, and a person who went out on the other When one went away by canoe, he, too, was also, never came back. never seen again. He did not come home. In a single year there
"Nelde
"Into
yakugwasa
kAq!
around
11
."
Wananl sawe
At once
nel
into the house
ya odzia
.came to be
yuxu
.
ts!.
the
he is going to come."
the grizzly bear,
house
Dogu k
His ears
eagle
t.
q!aiJ down
wudu waduqlwa yA xawe

was
tied
like
it
yati
was.
AnA qawe
At that
inside her cheek
aodiLlA k
ducA
Le
Then
wu cdAx
apart
wuiJl
q!.
Yu tayiqlaq! duwActu
The
fire
became scared
his wife.
she broke.
fat
about
aka
on
it
wuLagu tcawe
she had scratched
ye
so
aoliyA x.
he made her.
GAltii t
Into the
Aci n with him

afraid of
wudjixfx
it
ran
5 duye gi
his spirit
ts!u.
also.
Awe tclayu
And
just then
.
xuts!
grizzly bear
djiakulxe iJawe
when he was
gAnAlta x
in the fire
kawaga n
burned up
Gu xk! u sAk u
For-little-slave.
it
TcIuLe
Then
ran.
awe wueiklA
was
creaked
iJ
yutatu
t
the cave,
k, tclu ye and then
qa awe
every being
dudugu
his skin
.
tu de
into
wudjixi xiyA.
Yudusxii gu-A
ayu
those
ye
like
kawanu k u
did
it.
The things they were drying
xt! The shaman
Yui
kawagane tcayu
burned up because
ye
so
wudzige
he came
t.
Hu tclayu
Finally
Le
then
ka wagfin
burned up
yui xt!
the
to do.
shaman
10 qA duka
and
k.
his uncle.
XAtc
Now
"
yu
t.
-ax
yes qowanu guya

when they came
wood
an
town
qo a
however
A
i
Asiyu
it
Lei
not
ke
-.lap
from that (town),
was
wudaqa
was
left.
Dex
Two
yAti
t
yugA ngade.
roads.
Ya
there were, the
t!ayit( In this was when one went
awucixi
LC!
not
yek
down
ugu ttc.
he ever came.
Llngi
People
qA
and
ya
tlayite
awugu de
who went Lei
Ndt
Lei
not
ye
thus
dustl nto
they ever saw again
qa
and
in the other road
awuqo xo
when one went away by canoe 15 ta gawe Lei
year
Lei
not
ye
so
dusti ntc.
he would ever be
seen. t
anx
home
uqo x. he came.
of
Ts!u
Also
Leq!
in one
wudaqa
was anyone
we
an.
TcIuLe dAxanA xawe

Then
two
a cwudzine
not
left in
the town.
them
saved themselves
s WANTON]
TLINGIT
MYTHS AND TEXTS
273
was no one left in that town except two, a woman and her daughter. After she had thought over their condition, this woman took her
A daughter away. She said, "Who will marry my daughter? heron that was walking upon the shore ice spoke to them, "How
"
am
I?"
What
it
can you
do?"
said the
woman.
"I
can stand upon

said the
the ice
when
comes
up."
"Come
home with
us,"
woman.
So the heron married [the girl], and she became pregnant. She brought forth. She bore a son. It began to grow large. The heron said to and she answered, his wife, "What is the matter with your friends? When they went after wood they never came back." After the child had become large he kept taking it to the beach. He would bathe it amid the ice. Then the little boy began shooting When he with arrows. He always took his bow and arrows around. killed anything his father would say of the little boy, "My little son am going away." is just like me." By and by he said to his wife,
"
"
"I
yu anq! yuca wAt a woman in the town woman wufi t hAS tundata nawe an
weca wAt
a
they
dusf
her daughter
tin.
with.
TCA!
When
gi qasl
?
cta
yenkAX
}û
about themselves
dus!
"Adu
"
gaca
will
awe
is
had thought
with her she went

t
her daughter.
Who
My
daughter
that
marry
t
what
qayaqa
she said.
"Wa
Yutll q! cukA
The shore
ice
daq nahe n lAq! a awe hAsdui

shore-
qlewatA n.
spoke.
upon
,
was walking
heron
that
to
them
[on the beach]
ward
sA xAt yate
I
xAt."
I?"
"HAda
"What
tin
SA
yuacaosqa
what
said to
it
"How
with
yucfi wAt. the woman.

"HA
"Now
KAne q xan daq Aqgatcu kun Atu

The
ice
yen xahantc an ha awe.

it
with
me up
whenitcomes
di,"
into
there
always
stand
this is
what
with."
ne lde
home
the heron.
ha
m
Le
Then
naA
dul
to
yuacaosiqa
what said
to
yuca wAttc.
the
Le
Then
AC
her
uwaca
married
with us
go,"
him
.
woman.
yuh/qltc.
yetsldjiwaha
she was going to bring forth.
TcIuLe
Then
n.
to
Le
indeed
ka odzite.
it
Qa
A
boy
him
came
to
be
born.
ayu
it
was
ka odzite. came to be born.

qltc,
"Wa
DesgwA
Now
tc
yanAlge
it
Ye
Thus
ada yaqa
said to
ducA
commenced
to be big.
his wife
yulA
sa
wun
is the
ixo nqli.
"Le
gA nga
after
awugudi
they would go
Lei
not
the crane,
"What
matter your friends?" with
When
wood
yeq
they
ugu
Then
ttc."
ever came down.
TIcuLe ye kawu lgeyi awe

got big
tacuka di
to the
aksanu
tsk!
boy.
ktc.
T!lq! tu qlawe
Ice
into
it
when
beach they always took him.
A cutcnuttc.
DesgwA tc
Now
At
tlukt
bow and
arrows
yuAtkU
the
little
he would bathe him.
things shot with
Attcu net Ana lAttc he always Bow and

arrows
took around.
Wugadja ge
When he
"It
A tga
for
qot
away
"
wugu t
went
hAsduI c
their (his) father
yuAtkU
the
t,
tsk!
boy
killed
anything
little
s.
"Detcla
is
xA tawe
I
little
Axyi tk!." my li ttle son.

me)
.
Yu ayaosiqa
He said
to
ducA
"DeyinA
"Away
his wife,
from
(my
son
is
just like
here
49438
Bull.
3909
18
274
[BULL. 39
After that the little boy began to go into the water. He crawled up, when he was almost killed by it. Once he started off with his bow and arrows. When he was walking a in a little pond of along the beach [he saw] a hm-tayi ci swimming He took it up. It cut his hands with its sharp sides. sea water. He reared it in the little pond. As he was going along with his bow
and arrows he would feed it. u One time he said to his mother, I am going after firewood." "But your uncles never came down," [she said]. In the morning he jumped He took a stone ax and ran up in one of the quickly out on the floor. In it there was a finger sticking up, which said to him, "This roads. He took hold of it and periled up the being which way with your finger. was there. He thrpw it down on a stone. In the place from which he took it bones were left where it had been killing. Then he cut off He took it down to his mother. He threw its head with his stone ax. it into the house to her and to his grandmother, and they cut the face
"
koqagu
I
t."
DesgwA
Now AC
tc
hmx
it
ye
icxi xtc
always ran
yuAtklA tsk!
the
little
Tclaye
Just
am going."
gaci tc
into the water thus
boy.
daq
--
gadJA qen.
almost killed.
.
up wheii he crawled him when
Wanam sawe
At once
tin tcu net bow and arrows with

ci,
.
wugu
awaca
it
t.
Eq
The beach
dugude awe
when walking on
a
ak! u
little
he went.
t.
lake
<
kAt wuqla gi hmtayi

on was swimming
[a fish]
Ax
Ak!
11
Yadudji nawe
His hands
Le
then
wu ctAx
to pieces
From it he took
The little pond
up.
5 uwaklu ts
it
awA
nite.
it.
kA qlawe
within
k".
ya/AnAswAt.
he was raising
it.
Aqle x
There
cut
from the sharp

sides of
At
tl
qlnutc
it
he would feed
his
tcunc t ganu aga JaAt bow and arrows when he was going with.
,
Wananl sawe ye aya osiqa duLa

At once
thus
"Ga
nga
fire
he said to
his mother,
After
naade I am
4
."
Yika k-hAs
"Your
uncles
wood
going."
Lei yi ga
uguttc."
down."
Tsluta tawe tlakA
wudjixfx.
jumped
quickly.
a"
Tayi
s a
wacat.
he took.
not ever came
In the morning oTTffTe floor he
Stone ax
TcIuLe
Then
ya
in [road]
Leq! yati yiya

one he was*
yik
inside of
;
we
daq
up
that
anaci k. he was running.

q,"
Ya de
This
10 yik
inside of
nAxawe n
from
lieu
qaLle q.
finger.
Hande
"This
iLle
your
yu
aciaosiqa.
wasstickingup a
way
finger,"
what it said to him.
Le anA x Llakoli tsage awe

Then
of
it
ax
from
it
ke a waxot!.
up he pulled him.
TAkA tawe
On
to
aca olixot!.
he threw him.
when he took hold
a stone
t
Yu -ax-ke-awaxo
iya.
been
kill-
t!eya
awe
that
qiixagi
bones
ye
thus
wudziga
came
be
ade
where
qol nhe had
The place he pulled him out from
left
Ic uLe
Then
x.
qaxAse
his
waslu
he cut
off
yu
slu
tayi stc.
Yi qde
Down
awate
he took
it
neck
[with] his stone ax.
ing.
duLa
AnA xawe
From
it
nel
house
a wagiq!
it
qA duh
and
to his
lk!.
Le
hAs a}âda kahan.

were cutting
face all up.
its
to his mother.
into the he threw
grand
Then they
mother.
a See p. 217.
s WANTON]
TLINGIT
MYTHS AND TEXTS

By and by
275
They
all
up. treated
They burned
it
its
face in the fire along with urine.
just as they felt like doing.
Before it the hm-tayi ci he was raising. He took off its skin. shot it in the head.
stump.
the boy went up to got longer than himself he Then he put [the skin] on a
How sharp were its edges! he got home again he jumped quickly out on the floor in the morning. He took his stone ax along in the next road. When he Up with got far up he saw a- head sticking up in the road. He said, u head was bent far backward. After The you^r eyes, Kucaqe !tk he had move d its head backward he cut it off. The place where he took up this head was all full of bones. He threw that also down into the house. They rubbed its face with dung. They did to it as they After that he kept taking his bow and arrows up. He felt toward it. brought all kinds of things into the house for his mothers (i. e., his mother and grandmother). The son of the heron who came to help
When
"
."
KWAS
276
the
IBDLL. 39
4
woman was doing
which direction did came home?" She said to him, "They would go this way, little son." He went in that direction with his bow and arrows, and came out above the hole of a devilfish. As he was sitting there ready for Then he went back for the hmaction he looked right down into it. When he returned he threw a stone down tayl ci coat he had hidden.
By and by he asked his mother, In my uncles go who went out by sea and never
this.
upon the devilfish. He put on the hln-tayi ci coat in order to Then he went right into into the midst of the devilfish s arms.
jump
them
very quickly. He moved backward and forward inside of the devil fish s arms, and cut them all up into fine pieces with his side. By and by he cut its color sac in the midst of its arms, and afterward he swam out of the hole. He was floating outside, and he came ashore and took off his coat. Then he put it on the stump, and came again to his mother. The large tentacles floated up below them. He had cut them up into small pieces. It was that which had destroyed the
people.
wuqoxo
going
sa
?
Axka k-hAs Le lxax a

my uncles
said to
woqox."
home."
"We
"This
de
wuqoxo awe
when they would goon
not ever
came
side
yi
tkll,"
son,"
yu ayaosiqa.
what she
him.
little
Ani}â deawe Toward it
wugu
he went
tcune
arrows
tin.
with.
Akina dak
On
top
bow and
out
uwagu
he came
awA q-qa owulI

the hole
naq.
devilfish.
Ki ndaqlesltu nawe
When he was sitting ready
for action
a Leye
then
aq!is!tu t
right into
it
aoLige
n.
Aga qox wudjixi x yu

For
it
-aolisi
ni-k!udA
s!
hintayl ci kludA
hintayl cl
coat,
s!.
he looked.
back
he went
quickly
the coat he had hidden
Aqo x wudagude awe

Back
to it
Le
then
tA
ade
daq awagi
out
when he went
q!
stone there
s!.
q!. he threw.
Aqli ts
Devilfish s
cAntu di
into midst of
arms
kAx aodige
to
yu hmtaylYi kludA
the hintayl
t
ci
TcIuLe aqli
Then
ts
cAntu wudixl
into
x.
he put on
coat.
tentacles
he went
quickly.
t.
midst of
Atudawe yawaklu
Inside
u
Llade n
qa he de yuna q
and
here
the devilfish s
he went backward and

forward
qlits arms
cAntu
inside
Tclaye
Very
of.
k daya L!awe ye akA naxAc duwA

into short pieces
so
ntc.
Wananfsawe
At once
from
aqli ts
its
CA ntu
of
he cut
it all
up
his side.
arms in midst
kaxwe xe aka ka
color sac
olixAc.
cut.
Atca gawe awAqa owu nAx daq uwaqlA

When he
killed
it,
on
it
he
he was
the hole
t.
out
q. he swam.
he took
.
10 AtlekAtawe
Outside of
it
cwuLixa
c.
XAk
ka
wugu
Kax
From on
t.
ke
up
awuditf.
off
floating.
Ashore
ts !AS
only
he came.
his coat.
Atguwuna x aya waxetc. Ts !u

On
the stump
duLa xAnt uwagu

his
to
HAsduIgaya
Below then
c.
he put
it.
Again
he came.
mother
asoigu q yuatLle ge LUnq!.

floated
Yek u daya
Ll
yex yaoduLiXA
*
Detcla
That indeed
the tentacles
large.
Into short pieces
like
he cut
it
up.
a ayu
it
yu antqeni qot
the people
acuJixI x.
was
destroyed.
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MYTHS AND TEXTS
277
Again he took his bow and arrows. He came across a rat hole. The rat s tail was hanging out. He came directly home and, early in
He took his the morning- before the raven called, he set out for it. When he got back he started to put [the shirt] on ci shirt. hlntayl
After he had gotten into it he after he had sharpened its edges. went up to the [rat] hole. Then he threw a stone down upon it,
it give forth a peeping sound, as if the mountain were crack He swam round a stone, waiting for it to swim out. two. It It swam past him. it swam out it ran its nose against him.
making
ing
in
When
wanted to drop its tail down on him. Then he floated edge up, and When it dropped its tail it tried to drop its tail down upon him. down upon him it was cut up into small pieces. Then it swam up He cut it all up. to his side, crying on account of what he had done. Afterward he swam ashore. He put his skin back on the stump. In the morning its head floated in front of them. They cut it up.
Adayu
It
was
t
again
ts!u tcu net a oliat. bow and he took.

arrows
AkA
Across
x
it
wugu t
he came
kutsll n
rat
awA q-qa owuli.

the hole
of.
ALlI
nAx ke aoKtsA
it
q.
TcIakA
Right
ant
home
uwagu t.
he came.
t.
Tc!u tsluta
Then
morning
Its tail
through
up
it
stuck.
early in the
liye
duaxdjl awe
called
ade
for it
gone
starting
uwagu
he went.
Awaa x duk!udA s!i,

He
took
his shirt,
before the
raven
hlntayl ci
hmtayi
cl
kludA
shirt.
s!.
Ayatle
gudawe
kAx
aoditi
ayAlane sIawe
278
[BULL. 39
After two days he pulled down his canoe. Going along for a while, he came up to the beach in front of a woman sitting in a house.. She had only one e} e. "Come up, my nephew. I have stale salmon This person in front of whom heads, my nephew," she said to him. one who had destroyed the canoes. Those he had come was the real were human heads that she spoke of as stale heads. He did not eat have also fish eggs," [she said], them. He saw what they were. human eyes, and he did not eat of them. He emptied them Those were
T
"I
by the
husband, however, was away hunting for human ribs, and when he would not human beings. those she became angry about it. She threw a shell at him with eat which she used to kill human beings, but missed him, for he jumped
fire.
The woman
Lastly she got
away quickly. Then he took it up. He hit her with it in return, After he had killed her he and the cannibal wife broke in two. her over on the fire. When he blew upon her ashes, however, pulled they became mosquitoes. This is why mosquitoes eat people. After
u Aya dex uxe awe yak yek
When
two
[days]
were past
canoe
a wacAt. down he pulled.
Gogaqo xwayu koqo xsawe

When he was going when he had gone
to
go
oil
for a while
aegaya
down on
"Daq
"Up
uwaqo
he came
x,
hAt
below
the
cfiwA t ga yu nelta a woman to sitting in

.
Tea Leq! yAti duwa

Only one
Jk!,"
was
q. her eye.
beach
the house.
gu Axqe
came
lk!.
Klfnklawe xau
Stale
Axqe
Le
yu
t
acia osiqa.
my nephew.
salmon heads it was
Ihave,
my nephew,"
yi,
then what she said to him.

7
XAtc deca ho qo nAx

This
the real one
djlde
yak
the canoes
naha
x.
into.
Asiwe
it
a}
egaya
[uwaqo
canoe.
x.
formerly
destroyed,
was
.
below her
he came by
XAtc qacaye ayu

Those
k!i
stale
nk!ix aoliyA
heads
she
Lei
awuxa
human
heads
"QAha
"
were
made
Not he ate
Aositl n A xsiteye He saw them. they were

Lei
At.
things.
ts!u
too
xa-u."
Ihave."
XAtc qa wage Asiyu

Those
awuxa
he
ate.
At
Those
things
Fish eggs
human
eyes
were not (of which)
ts!u gAntcIu k!
too
yex aka
like
osixa.
Doxo x qo
Her husband
awe
wuye
x.
Detcla
It
by the
fire
he emptied.
however
she got
was away.
people
s
was
ilngi t people
ga
for
a ya
these
qocf.
he was
hunting.
Hutc!ayi
Last
sA
kawe
for
.
a odihiin
Jingi t slu go.

ribs.
Tca
tcla
A qoa
however,
Ahixa awe Actu n wute

he did not eat
A cqosa
She used
to kill
In
with
t.
yls!
shell
AC
him
yitft
with
it
When,
angry she became. about it
10 awage
q!.
A yet
from
ke
up
wudjigA
quickly.
she missed.
Away
it
n. he jumped
Le
ax
it
awaca
Tcucya
;
q!
AC
her
Then from he took
it
up.
In return
aca oLitsu.
he hit with
it.
La
Then
wu cdAq
apart
wuLlI k yuca wAt XAtc qo sa xaka

broke
the
cAdayu
wife.
woman
t!.
this
cannibal
Adja gawe tcIuLe gAlqada ga awaxo

When
he killed her
AkA
Her
Lltle
qo a awe tcIuLe
however,
then
on the
fire
he pulled
.
her.
ashes,
then
awuliu x a we
he blew
when
ta qlax became
mosquitoes
osite
did.
Atcawe
This
is
qo saxa ta
eat people
,
qla.
why
mosquitoes.
Atca gawe When he

killed her
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MYTHS AND TEXTS
279
he had killed her he went away and met the cannibal man. When he met him he killed him. He cut off his head and took it to his mother s home. There they cut his face all up. They burned his face with dung. s up In olden times when a person finished a story he said,
"It
to
you."
wuqo
Acayl
x.
Acge
uwaqo x weqo saxa qoan.

came
to
A wadJAq
He
killed
Acge tqox.
when he met
him.
he went away.
Meet him
q!.
the cannibal
man.
him
ax awaLl
off
Ande aya waxa duLa

To
his
-liA sdjido.
Ayaka
waliAn.
his face
His head
he
cut.
home
he took
it
to his
mother
s.
They cut
all up.
tin IIAS aya watlus!. Manure with they burned [his face]
HfiL!
La gu yen q.\x
dul-nigi n
ye qoyanaqe
say,
tc,
"
"Hutc!
qelqA
"
x."
Old times when with they are through thus they always
am out of
it,"
(or
Up to
you." )
92.
MOUNTAIN DWELLER
was living with his two children in the middle of a long People were always visiting him, and he kept tallow stored for strangers. By and by a big canoe came to him, and [the peo away [The children s] grandmother had charge ples ] things were taken up. of the tallow. She always had things stored away for strangers. Then she would give these to her grandchildren. Afterward the old woman would say, "The old shaggy dog took it away from me."
town.
1
A chief
in the big
After that he invited the foreign people up. He ordered the tallow box to be brought for them. Now there was nothing inside
of the big box. The foreign people, however, were all seated. It was thought that his children had done it. They had invited them for the food that was all eaten up. This is why people say even now,
Qowau ayu
When was living
there
yuanqa wo
the chief
yu an
the town
qolaye tqla
in the middle of the long
duye
tqli
qo
his children
dziti. he had.
ttc.
DAXAHA X
Two
yAti
were
duye
q!es At
tqli.
DoxA nde
To him
mthfi
ye
tcIaLA k
always
usA
his children.
coming
.
were always
visiting.
Gona n qoa ne
Different
u yl akutca k tc yutu
Wananl sayu doxA

At once
to
nt
people
for things
he always had
stored
the tallow.
him
away
u uwaqo x yu yfik
Len.
big.
DA qde wudu Liat.

Up
the things were taken.
YuduU lkJdji ye
Their grandmother
yati
had
came
a canoe
thus
5 yutu
the
tal-
At yi yeAnetc go nan qoa ni q!es.

Things she always had
stored
different
Layu dodAtcxA nq! q!ex

Then
to her
people
for.
grandchild
for
low.
.
away
said
mouths
ate xnutc.
she would give it.
Le ye yanaqe tc yucanA
Then thus always
the old
woman,
k!, "Hesawa "The dog
k haqli
tstc
Axdjftx
from
shaggy
me
huye
took
q."
it away."
AdA xayu daq

After that
aosiA
yu gonan
the i oreign
qoa
ni.
A gA
For
it
it
qa
At
thing
dji
ka waqa
he told
[to get]
up
he invited
people.
a person
yuyene
10
sli
dakAlA qde.
in the big box.
Lek!
Not
gwa ya
anything
Hyi kda
ins ide of
yu yene
tqlitc
his children
sli.
the tallow
the tallow.
Yu gonan
The foreign
qoa
ni
ga ayu
however,
qen.
were
all
Dudj!
They
wudu
wadji
duye
ye
thus
people,
thought
seated.
wusi ne.
did
it.
7
Ayi x yaodu dzixa hA sdoq!wa-ite

Out
of it
sayu
it
daq ka odudziat.
up
they invited them.
ate
it all
up
for their
mouths
was
Atca} u
This
is
tc!u yedAt even now why
ye
thus
qlaya doqTi nutc,

they always say,
-
u
"
Yiq!ayiti
The food that was gone
65.
yis
for
daq
up
qox
back
For another version, see story
280
s WANTON]
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MYTHS AND TEXTS
281
to invite for the food that was gone." It was entirely and great was the shame that the chief felt. Afterward he empty, questioned his children. Their dishes had hair on them. There was a dish apiece, which always lay by them. Then their mother came in to them. "Did do this?" she said. When they kept on crying, you she raised the face of the older girl. She scratched her daughter s She scratched on both of cheek, and also that of the younger one. their cheeks because they ate up the tallow for which [her husband] had invited strangers. When the people went to bed that night the Then they put the hairy dishes girls made a hole under the boards. in their places. Afterward they went back into a hollow tree. Next morning [their mother] said, wonder where they have She said to them, Get up now." Then the long dishes moved gone. It was the dishes they had put in their [as she pulled at the covers]. had dug a hole underneath and were gone. places. They, however, Then their mother came out from he hind the screens. No one knew
"I
"
came
du
dziat."
AdA xayu
After that
Lei
not
gwa yu
it
Ui kdaAt.
any thing there.
s!
A Len
Big one
kade qlayu a wetle

was a shame
got
they came to
invite."
was
yuanqa wo.
the chief.
AdA x
After that
aqlewawu
Dish apiece
duye
tqli.
HAsdus!i q!e
Their dishes
ayu
it
he questioned
his children.
was
yAx caodudzixa
had hair on them.
o.
DJAsduyA x dex
two
yati
Lfik u
Always
t.
hA sduxA
by them
ni
yen
there
for the there was.
ula
ttc.
HAsduLa
Their mother
hAsduxA nAx daq uwagu

to
-
"Ylha
"
ntc Agi
?
ye
so
he always
lay.
them
in
came.
You
yl
smi."
Leye diayu
Kept on
hAS gA xsati ayu

they
cried
LeyA tx aya wacat cAtxe

up
she lifted the
face of
a.
5
s
you did."
when
klia.
older girl.
Dusf awActu
Her
daughter
s
akA
on
Lak u ts!u ki
Tc!u dA xAnAx a yu awActu

Then
both of them
it
cheek
scratched also the younger one.
was
on whose cheek
ti
aka waLak u
she scratched
yu
tu
yAx HAS aya owusixaye tcayu ayi

like
daq osiA
the tallow
they
because ate
fo r it
up he invited
a ayu.
it
TcIuLe
Chen
IIAS
they
wuxe
went
q!
ta
dayu tc!uLe
then
was.
to sleep
in the night
tla tayls under the

board
cltl
aka waha.
they
made
a hole.
AdA x
And
then,
qo a
however,
tc!uLe
then
yu caodudzixawu-sli
the hairy dishes
q!
yen
hAS
they
a oLiAt.
put.
in their places
t.
TcIuLe yuAtla k as-tuwull nel hAS uwaA

Then
back
then
of
10
them
so
tree hollow
into
AdA xayu ye aya osiqa,

And
she said,
de."
u Ade
they
went.
hAs
they
naade
have gone
ya-u
"l
cki."
Ye hAs
As
follows
"Where
wonder."
then
daya osiqa,
she said
to,
"Ca-idaqe
"Get
Tc!u
Then
kuwa tlayu
the long dishes
nAcxe
up
ti
now."
ntc. moved.
Yu sliq!
The
dishes
Asiyu
it
eiyitfyes A
in place of
u.
HAS qo
They, however,
.
tlake
hole
hAs Acuka osiha.

they
AdA xayu
And
then
was
things put.
themselves
dug under.
AnA x daq
from
it
uwagu
came
hAsduLa
Le
Then
gwaVldaAt
they were gone.
Lei
Not
hAs
they
ka
oste.
out
their mother.
knew where.
282
[BULL. 39
whither they had gone. Afterward they went straight up into the And after they had started [the people] rushed up to hunt woods. The younger kept saying to the for them, but they hid themselves. noise for our mother." She an "Let us make some kind of elder, swered, "How does the inside of your cheeks feel?" She kept saying She said to us, Let to her younger sister, "Oh! we can not do it. I know what she was saying Mountain Dweller marry both of you.
to
us."
For
this reason
they went far up into the woods.
They wandered
The younger sister wanted her elder sister to along, aimlessly crying. go back to the place from which they had started, but she did not want her mother to see her down there. After they had gone a long
distance they saw a small mouse running across a log. The mouse went into a little hill. Then her younger sister said, "Grandmother
mouse, people have seen

quickly across this
says
Call
you."
So said her younger
sister.
"Put
me
log,"
said the little mouse.

house."
them into the

Le
then
On
grand mother account of that it had run out.

"My
AdA xayu
And then
dA qdatcun
straight
gone
started
hAs
they
uwaA t.
went.
Le
Then
gonaye
started
IIAS
they
up
[into
the woods]
wuadl awe hA
when went
for
T
sduIgfi qociyi anA them going to hunt up

tc
x daq ya
from
it
odigitc.
Le hAs a oLisin.
Then they
hid them
selves.
"Ye
"So
started to rush.
CAtxe a ye
The
en dosqe
ke
k!iatc,
"Dui
"Some
haxt
duil
let
x de AXLa
(imp.)
[for]
."
elder as to follows
always said
the younger,
I
kind of
?"
us
noise
make
our
mother."
qoyenaqetc
do you
feel
hawa
sAS how
yenuk
inside of
Twactu
Ye
So
yenAsqe
to
tc
duki k,
her
your cheeks?"
she kept saying
younger
sister,
"Aye
txa
haya wa
we can not
I
woq!.
doit.
CakAna
itc
qlwAn yAx
let
yiyA x laca
marry both of you,
"Oh!
Mountain Dweller
like
yu
xahfida yaqa.
Xosiku xoa a da hada

know
IIAS
they
was what she said to us.

This is
what she was saying

starting
yaqaya." to us."
A tea we Le dA qdatcun gonaye

why
then
far
uwaA t.
went.
Tcakuge awe ya snaA,

In any direction
they were going
up in the woods
DAS gAx-sati nutc.

they
Qo xde
At
kudAna ducA tx
wanted
her older
sister
tcu-e
qdAx dukl
k!.
were always crying.
To go back thing
from where
they started
the younger one.
Tu wuq!
saw
ho Lei ucku
not
duLa
iciktc
ayawutl
to see her.
ni.
Wa yuskoa t-sawe
After going a long distance
hAs
they
Down there she 10 a ositen xao

across
wanted her mother
kAnA x ke
a log
kAga q
mouse
yetk!.
a small.
Gfitc
The
little
tu de
into
nel
inside
up
running
hill
uwagu t yukAga
went
q. the mouse.
Ax
After
it
."
duki kldje
her younger sister
aosiqa
said,
"KAga
"Mouse
q koca nAk!
grandmother
fcngi t
people
koti ni
seeing
idayeyati
have done
to
Yu yawaqa
What
said,
dukfk!
her younger
sister,
"Hallngi
"People
txa
xao
the log
you."
ke
up
xAt me
dji
put
watAn,"
quickly,"
yu qoyaqa
said
yukAga
the
little
q,
"Nelde
"Into
IIAS
mouse.
the
them
house
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MYTHS AND TEXTS
283
Then the door flew open. They [entered and] sat down. "Why did After they had been seated for some come?" she said to them. you
time she pushed something between her teeth, and got something out. She shook it. It was now a spring salmon It was a piece of dried fish. taken from between her teeth, and they placed it by the fire. She set She took a cranberry out from it before them, and they consumed it. between her teeth. She placed it before them, and they consumed that. After they had eaten she said again, "Why did you come, my little mother said we could not grandchildren?" and the elder replied, "My
marry Mountain
Dweller."
"He
is
Go
now,
my
little grandchildren."
Then she
a very difficult person to get near. told them what to do.
"Crushing-mountain is before the place, granddaughters, and also the fighting dogs (cAk!)." She also said, "Kelps float together in front of
it.
Take your knife and a whetstone with you," she said. After she had instructed them they started out. When they had gone along for
yaqA."
you."
gaxo x Axlflkluye Ida

call,
Atxa
we
a
.
yux wudjixl x
out she ran.
"DasA
"
Atxfi
yu he de
open
,"
my grandmother says to yii qloahfit. cudjixe n

flew
After that
After that
HAS
They
11
wuqe
sat
k u cI
yltucuna
qlfi
the door.
down.
What
"caused you,"
ye hasdudtl yaqa.
so she said to them.
Tc
fik
IIAS
qe ni
dA xawe
after
du ux
her teeth
lti.
de
At
thing
For some time they had sat down
between some
wulitsa k.
she stuck.
AdA x daq
From
it
aka
olihit.
Atqle
ci
kAqle
it
Aka wayukShe shook

it.
out
she got.
qlfi
A piece of
dried fish
.
was.
awate tlaki ki du ux
Fire
it
dAx Adayu
qlatx
from between
AqlAseyf ayaosii n ts!u

Before them
she put
it
was put by
spring
her teeth
between thing taken.
also
salmon
hAs
they
akll tla.
consumed
.
Kaxwe x
Cranberry
du ux
her teeth
daq
out
aka
olihit.
Ts!u
Also
HAS
they
it.
she got.
"Dasa
"What
awaxa
ate
it.
Yen
When
IIAS
At xa
awe
ts!u
again
ye aya osiqa,
so
yltucu na
caused you
to
they things had eaten
she said,
come
AxdAtexA nqli my granddaughters

AxLa
"
sa
ni."
Yu ayaosiqa,
What she said to
her,
little ?
"HACakAna ixayitlhayaoduwawu q said we could not marry This Mountain

"
Dweller
naiA t de, AxdaAtcxA nqli It is go now (imp.) my grandchildren thing very difficult to get near my mother." Wutckli tagAt-ca ayinaho tcxAnk! 10 sa Atxa we Acuka wadja.
tc."
"
Lnl yayiucigAni-xAti-A dawe,

a*
"
ni."
little."
After that
she told her what

to do.
"Crushing-mountain
before
it
granddaughters
"
qa
and
wu djx
djitaAt-cAk!
*>
ts!u
also
ayi
tcxAnk!,"
yuda yaqa.
she said to them.
Wudjx
"Float
fighting dogs
there are
granddaughters,"
cA tdutit-glc ts!u ayina

together kelps
also
Yl litayi qlwAn tsluyitci

Your knife
(imp.)
also
q!
qa yayl
IIAS
they
na,"
ye
so
t.
before
it.
with you and a
whetstone,"
ada yaqa.
she said to them.
a
Atxawe
After
it
yen
there
acuka wadja.
she instructed them.
Gonaye
Started
iiwaA
went.
The story is very much condensed here. The mouse s "grandmother" had sent it to invite them The mouse asks to be put over the log because the entrance to her grandmother s house was on refers to the mouse s first appearance. the other side. "On account of that she had run out b An unusual word for occurs here.
in
"
"dog"
284
[BULL. 39
They threw a, piece of dried bone to them, and the dogs began to divide it. Again they went fish Before they had gone far the}^ came upon kelps floating forward. They threw moss between. Then they passed through. together. After that they saw Crushing-mountain. (Just the way people tell this I am telling you, my opposite clansman.) They threw a whet Now they saw the camp. stone between these. They went through. They came to the house door. Mountain Dweller s mother was at home. Nothing could be seen 7 inside of this house, there was so much fat. The} were told they could not get into Mountain Dweller s house. That is why they went After they had been seated for some time they were given there. something to eat. By and by the hunter brought in a load of food. He asked his mother, u What are those people that have come to you "They came to marry you because it was said that they doing?" could not." So Mountain Dweller married both of them.
some time they saw the fighting dogs.
Tc!ak u
s WANTON]
TLINGIT
MYTHS AND TEXTS
285
After they had been there for some time he started off. He said to mother does not let the person that stays with me last "My For this reason they kept sticks in their hands while he was long/" away from them. Some time afterward their mother-in-law put a side of mountain sheep into the fire. She stood it up on end. Then it caught fire. This was the way she killed her son s wives. After that they kept watch on her. When it was burning she pushed it toward her son s wives. Then they pushed it back upon her, and killed her. They pulled her body outside and put something over it. They let it stand out of the ground a very little. Meanwhile her son was away. When he arrived he was carrying a Then he asked for his mother. "She did to us big mountain sheep. We threw it over upon her. We pulled her outside. just as you said. He said to them, "What you have done to her is well. My mother would not let a person who lived with me last long." After that he
his wives,
"
collected sides of
mountain sheep, inside

At
fat,
and tallow.
aya osiqa
he said to
tc."
Tc!ak u
A
long time
illtsa
let lasts
nAste awe
after they
wuxii
off.
n.
Ye
So
ducA tqliyen
his wives,
had
he started
been there
"Lei
"
ku
long
yu-ax-A ni-ye natltc-qa

the one that stays with
yuAXLa
Then
AyA xawe
for
qas
Not
me
hAsdudji
ye
wuti
liA
sdunAq
di.
This is why sticks my mother." nAgu t. TcIuLe yayl na yA ti awe
they had with them
them from
while he
was.
some
it
was
when
time
gAlka daq
in the fire
awati
she put
yu Atkage
Ye nAx
Upon end
a wAtsaq.
she stood
it.
At Aka wagAn.
Then
it
the side of a mountain sheep.
caught
fire,
De
tcaAtc qosa-In-Adayu
she killed with
duyl
her son
t
s
cA tqliyen.
wives.
Atxawe
After that
tc IuLe
then
hAs
they
This was
Adjli n. kept watch on her.
Adaka/wagan.
It
Duyl
Her son
t
s
CA tqliyen kade awe ke

wives
acaka olitAq.
she pushed,
was
afire.
toward
out
La
Then
yuqa
sltc
ayina de ke hAs aka

back on her
they
olixit.
HAS
They
wadJAq hasdutca
killed
n.
the sticks
pushed.
their motherin-law.
Ga niyu hAs
Outside
a waxot!.
pulled her.
AkA t
On her
.
hAs ku ca-ka waxa.

they
placed something.
they
Tc!a yeguge kawe A very little
koLlgutu nAx
wulicu
t.
from into the ground they
let stick.
WûyA x duyl
Was away
Hat gu dawe aLe n ayu

There
.
yfi
nayan
yudje nwu. 10
a mountain
sheep.
her son.
when he
got a big one
that
he was carrying
hfi
Awawu s!
He asked
for
duLa
"HAtca
"Just
de
kl nik
you told
yAxa
like it
wasini.
Doka
;
his mother.
what
dj
she did to us. Over uponher
yAx
so
ka otulitAq.
we threw
it.
E geyux
Out from inside
wutu
we
"AXLa
waxot!."
her."
u Yak!e
"
ade
what
pulled
It is
good
yisi niyiyA," you did to her,"

a person
not
ti
Leyu
then
11
."
aya osiqa.
he said to them,
"
detcla
gawe
AXA
UI
ye
tlx
llngi t Lei ultsa k

lasted
Atxawe
After that
with me would live My mother for a long time wucka de ye aosi ni yuAtkage di qa
together
so
long."
he put
the sides of mountain sheep
and
yu AtyikA
qa
and
yu tu
the tallow
sAk
for.
u
.
15
the inside fat
286
After
[BULL. 39
years had passed Mountain Dweller said to his wives, 7 [The elder] said Yes," said the} you like to go home to him, "My mother said we could not marry you. That is why we came to find you." "Weave some baskets," he said. So they wove "Weave two that you can just put on your thumbs" [he said]. them.
many
"Wouldn t
?"
They were going
There were many mountains between. to start. After they had put many canoe loads of things inside of the baskets he put them both on his thumb, and they started along with them.
.
for a very few days. were going along with him he seemed to be changed they By and suddenly. Mountain Dweller began to shine from within. The town was long. In the their father s town. by they sighted evening they came in front of the house. He had the small baskets on his thumb. Then they wished that their little brother might run out to them. They called him to them. The people had already
They were gone
When
CakAna
"Le
yi qlun
duka yen qola atsawe

over them
there had been years with [them]
ye aya osiqa ducAtqliyen,

as
Mountain Dweller many
he said to
his wives,
follows
git
"Wouldn t
net home
VAX
like
yita
you
"Ayi
"Said
wuastc?"
like to
go?"
"A/a,"
"Yes,"
Layu
then
tc.
hAs
they
aya osiqa.
said to him.
An
Him
hAs Aka wAnik,

they
waat."
haya wawdq AxLa

k."
told
we
could not marry you
wutu
we
"HakA
"
ku
ylA
AyA
ika yade my mother. Tlys is why to find you xawe hAs aa k. "TcIayi yAx
Atcaya
came."
Some
baskets you
weave."
Like
it
they
wove.
"Now
for
you
5 dex
two
qlwAn ylgucna
(imp-)
yiA k." q! on your thumb you weave."

on
.
Wananl sawe
At once
ayl de
on to
it
hAs
they
t.
waha
put
yuhAsduLle q
their
naq! hAs-JiwaA gi-At.

thing they had woven.
Gonaye hAs gugwAa

To
start
Q!fm
Many
u
thumb
(lit.
finger)
they
were going.
k"
ca
tains
sa
yu
Aniya
Aye
of
it
yen
there
kudaga awe
when they had put
all
yukA
nax
on
q!un
yfik
moun- there
were
before the place Inside
the basket
they were going to.
how many canoe
things in
yik
ti
sayu
an
tclude xa
both of them
awe
it
duiJe q
his
daq
around
aya
oliAt.
loads of things there were
was
t.
thumb
he put.
.
Tclude x
10
gone
ti
IIAS
they
uwaA
went.
Tc!a
Just
k!fm
a few [days]
sa
it
yu hAs uwaxe
they
Both of them with these started
was
t.
were gone.
An
him
ya
hAs naA
tcU qonaye de ayu yukaxA

to be
YucakAna
ane
.
yi
With Avhen
they were going suddenly
changed
he seemed.
Mountain Dweller
tu nAx
side
AX digA
t!.
n.
Wananl sawe
And
ahi
the
t
yetx
"they
kaodiya
sighted
t.
dui c
their father s
An
The town
from in* began
to appear shining.
then
town.
kutaye
Xa naawe
In the evening
u
yet
in front
of
hAs
they
uwaA
came.
Dugu
His
Avas long.
c thumb
na xawe daq
on
house
aya oliAt yukA k

he had
q!
sa ni.
small.
Detclaye
This
is
At hAs tuditA n hA
things they
sduikU
tsk!
11
the baskets
how
thought about
their little
brother^"
hA sduxAni yux nAq gacl

to
x.
HAS
They
a waxox.
called him.
De
Now
them
out
from
w ould run.
liAsdu-ite for them
yen
there
s WANTON]
TLINGIT
MYTHS AND TEXTS
287
given a mourning feast for them there. A year was now past. For Then he said to his mother, "My this reason he ran into the house. At this she became angry with sisters have come and are outside." You she said to her young son, who had longed for his sisters. he came into the At once he went back to them, crying. When him.
"
lie,"
house again he said to his mother, "They are there. It is well that you go out to them." "Take a piece off of their marten blankets and bring it here," she said. So he told them. (The way I am telling you Then he brought it into the is the way people al way s~ tell old stories.) At that time his mother started out. She looked. Her chil house.
dren were really there. "Come into the house," she said. So they came into the house to her. Afterward the elder girl told her mother about the baskets. Mountain Dweller having shaken the baskets, she Let them be brought in.^ said, "There are big baskets outside. Then two persons went out. The baskets were too heavy for them.
More went
yu
At
kfi
out.
All the
men
in the
house tried to bring them

Le
then
in.
wati.
"
DekA t
qotl n.
past.
Atcayu
This
is
nelde
into the
wudjixi
he ran.
x.
La
Then
they had already. gi ven a feast.
One year was now

"Axi/i
"
why
house
duLa
his
,ye
asfol-
aya osiqa,
he said
to,
k! giint DAS
outside they
waAt."
come."
Le awe klande nAdana

For that
she became angry
My sisters
are
mother lows
with
"CklaoLiye
"You
lie,"
duyl TC!A
klA tsk!
young
dea
this
aolixa dji duLa k!.

his sisters.
for
l,"
yuada yaqa.
she said to him.
her son
who
one had longed
gax-ki knAxawe ade

crying to them
there
wugu t.
he went back.
Ts!u nel gu dawe

Again into the when he
house
^ts!u
akAnfk
it
At once
came
again he told
duLa
his
tin.
to.
"A
"
wu
hAs.
there.
K!e
Itiswell
yux
nA gu."
you
go."
"HA
sduk!u x-L!lde
marten blankets
They are
out to
"Their
mother
them
k.
hat alaklu
ts."
AkAni
He
(De
This
t.
tcla
is
ade La gu kAdu iinikya ayA xaya

way tca
always
they
tell
here break a piece off and bring

in."
told them.
the
old stories
like
it
yii n to you
kAxanl k.) I am telling.
Nel
house
aolicA
it.
Tca
aga awe
for it
tsa
ade
it
wudigu
"Ne
Into the he brought
At that time
indeed to
started to go
diml/.
his mother.
A yux
Out
a oLigen.
she looked.
Qle ga
Really
duye
tqli
gwa ya.
they were.
lyla,"
"Come
her children
into the
house,"
yu
ayaosiqa.
him
.
DuxA
ninel
uwaA
t.
Atxawe
After
it
duLa
her mother
tin
to
aka wanik
she (the elder) told about
she said to
Into the house to her they came.
(the man).
u u yukA k q!
Yu cakAna yitc Acaka wayu gaweyukA k u q! u

Mountain Dweller
,
,"
"ALA
nqlayu 10
are big
the basket.
since he
had shaken
the baskets,
"There
u ga no kAk ne lga dulade

outside
baskets, into the
let
yu yawaqa.
she said.
DA xanAxayu
Two it was
yux
a waat.
went,
them be
outside
house
brought,"
TS!AS
Only
yen
hAs
they
qo wAxetc.
for.
Ts!u
More
then thev were too heavy
nelde
into the
ayahe
wa nted
Yen
When
to
house
bring them.
288
[BULL. 39
they could not, Mountain Dweller rose to get the baskets. Although they were unable to get them, Mountain Dweller put the Inside was fat from the inside of a baskets on his third finger. mountain sheep. Because her mother had scratched the inside of her daughters cheeks, [the elder girl] invited the people for nothing but The things in the baskets were too much for them. The baskets fat.
in
When
which these things were contained, were called World-renowned-
baskets.
u u yukA k q! de.
Yen yuqoxe djayu du wAn-kALle q nax daq aya

There they could not do
it
oliAt
for the baskets.
his third finger
on
out
he put
u u yukA k q! CakAna
the baskets
yltc. Mountain Dweller.
Ayu gu A
There
yuta
dJA
nwu
yi ki.
inside
of.
AwActu
Inside of their cheeks
was
the fat
mountain
sheep
Aka wuLagu djawe duLa

on
tc dusI -hAs,
,
A tea we tslAs ata yia yu antqeni

this is
them
because she had scratched
her mother her daughters
why
only
the fat
people
ayi
5
wuct aya waiq!.

she invited.
Yu kAk
yu kAk
fo r it together u u
q! The baskets
ka A
ti
MakA t qa kA nAx a yu wuti

all
in things
too
much
for
them were,
q!
ka A
in
ti.
Ha-Jlngit a ni
These world [renowned]
kA k u q!wayu.
baskets were.
the baskets
things.
93.
KAHA Slf, THE STRONG MAN
Among some people bathing for strength was a man named Kaha sli. He was very poor. The people bathed continually in preparation for war. He, however, was very miserable. When the others came out He kept urinating in his of the water they always laughed at him. He was always turned over on one side. It was when all were sleep.
went down to the water. When he got very cold he came ashore and went to sleep. And when daylight was coming on he threw his urine under him. Then it always ran out from under him.
asleep that he
for strength in war. His friends used to whip each other in the water with boughs. They tried their strength on a big tree having a dead branch growing out from it which they called the And when they ran ashore out of the water they always tree- penis. kicked him (Kaha sli) out of their way. "When will this man break off the tree-penis?" [they said].
They kept bathing
Wudeeu djayu
Bathing
yuqo o
the people
Jatsl
kAq!
for
a xoq!
among
ayu
that
ye yati
was
a
qa
man
strength
Kaba
Kaha
sli.
sli.
LAX qlana
Very
ckide.
poor.
Adawu
Fighting
.
kA qlayu
for it
dacu
tc
yu &ntqenL H
the people.
was
was
always bathing
Ho
qo a
stc.
qlanackide x sete
become very poor was.
Hln dAx daq aga Adlnawe quducii

Water from in
out
qtc.
He, however,
when they
came
they always laughed at him.
Kulqle
tc!uLe
then
Adawe
[turned]
He always urinated in bed.
nate He was always

on
his side.
tc.
XAtc tc!uLe
It is
ye ndi
there
yaanaxA q!awe
when
all
then
were asleep
nagu
ttc
hl ndi.
to Ihe
Lax
Very
went down
he always
a tAtc gadjVginawe cold when he would get

t
diiq
ashore
si.
ugu
ttc,
he always
water.
came
nate
tc.
Le yaqenae ni
Then daylight coming on
itc.
awe
when
ctayi
under-
ak u daxe tctc dukoa
Atxa we
And then (from at that then)
and he always slept.
he always threw his urine.
neath himself
duta yenAx yut k u da

from under him
out
it
Kla nqa dacu

They always bathed
tc.
for
Duxo
as
tree
nqli
kaductA nin
each other
always
ran.
His friends
wucadaxe
ct
atqlaye tc
with tree boughs
lf
hlnq!.
in the water.
strength in war. u
Yek
La
wua
it
adanA x
from
it
yut
out
used to whip
Any kind
of big
was
qa waA as-Lle
grew another piece
qalatsi ne a kdoaq.
TcIuLe hln
Then
dAx daq alunago qo

running
li
tree-penis
human
strength
[they] tried there.
the water from ashore
awe
when
he deqekdulxftc
[they]
tcuc qlanadA x.
out of their way.
"Yaqa
"This
qo a
xas as-Lle
10
always kicked
him
man, however, when
tree-penis
aqgwaJ!l
will
q!."
off?"
he break
For a longer version see story 19
31,
pp. 145-150.
49438
Bull.
3909
289
290
[BULL. 39
The man went into the water the last time he was going to enter it. At that very time he heard some one down in it from whom lie was going to get his strength. Strength was his name. Then the person,
had a large head covered with curly hair. he (Strength) said to him, "come up to "Now," Then he went to him. He knocked him into the water. Twice he me. At once he whipped him hard. I am Strength. called him. I come to help you," he said to him. "Break off the thing the people are Put it back again along with some urine." their strength on. trying Then he ran there in the night. His friends did not know it. After dav had begun to dawn his friends ran thither. It was not known* that he had broken it off. Wiry had it never been broken off before ? The very Then they inquired, Who broke off the first one now broke -it off. was Kiiha sli who broke it tree-penis? and people said, They laughed at him because [they thought] he was not strong. Then they started off with the strength they had waited for. At that time [the
came out behind him.
He
He
held boughs.
"
"
"
"
"It
off."
Hu tcliaye hm xeqgwagu di
The
ilga
at
it
}ûqa
the
hinx ugfi
water
t.
Tca
last
time
water
was going into
man
he went
into.
tcla agii Right then
awe
yek u waAx
down
u
.
atfiwfi tx he heard from into it

m
qego xlatsln adayu

he was going to
get his strength
asA
u
AwaA
that some- voice thing s

t.
x. he heard.
Latsl n
Strength
3û dowasak was his name.
TcluLe
Then
actla
uwagu
it
Ye k ge ducA wu LeqlAqla
Laige
his
back of him
came.
head
curly
"A
vox yate
like
Atqlaye
Tree boughs
dutcf.
he held.
t
"Hak"de"
"Now
to"
was
all
yil aciaosiqa, was what he said

to him,
xdjlt
"Tome
over.
gu
come
up."
de."
TcluLe adjiyl
Then
x.
to
uwagu
t.
TcluLe
Then
hm
the
(imp.)
him
he came.
IIAX ac into him
Aqa
ollxetc.
he knocked,
"Xa
water
DAxa AC wuxo
Twice
Agfi
awe
it
,"
tsa latsi n
then
T
den AC
with
"Yu
"With
wuxi
ct.
daya
At
thing
him
he
called.
For
strength
him he whipped.
that
"lam
Latsfn.
Strength.
I lga xat To you I
wusu
come
help,"
e acia osiqa.
he said
to
an a yadAltsfn
they are trying
strength
to
so
him.
qlwAn
(imp.)
nALlI q!
be breaking
off
ayitl t
in
its
q!wan
(imp.)
Aklalii q!
urine
an
with
it
A tge iyatsa
put
it
q."
place
into
it."
Ta dawe ada
In the night
odjixTx.
Doxo nqlitc
His friends
Lei
not
wu
he ran there.
sko. knew it.
Atx yaqe ga a awe

After
it
was
get-
when
ting daylight
10 doxo nqli
his friends
ade
to
it
liwagu
ran
.
q.
Lei
Not
wudusko
it
awuLli
it
qli.
Giisu
Where
q!.
yen
there
was known
had been broken off.
yuqxe
it
tc gi.
?.
Dju
And
"Ado
cuqloa ayl tcawe

the
first
Le
then
ax
from
it
wuLle
broke
TcluLe
Then
was never broken off
one
off.
uduwawu
they asked,
"Kaha
"
s!,
tsA
wuLlfq! as-Lle
broke
off
li."
TcluLe
Then
ye ya odudziqa,
thus
"Who
tree-penis?"
they came to say to him,
slidjayu
sli it
wiiLlT
broke
q!."
it."
Tea kaodo wacugayu

Then
they laughed at him,
.
IkuxA
iJgltc.
Kaha
was
that he was not strong.
AdA xawe
And then
Le yaodu dziqox lAtsT n duyiga

there
Gusuyu
they came to go
with their they waited

strength
for.
Where was not it (=Then)
Lei q!an-cagu n fighting ammunition
SWAXTON]
TLINGIT
MYTHS AND TEXTS

This
is
291
The strong men hud nothing at At once the head man said as fol all with which to kill the sea lions. lows, "Take him also." They said, "Take him there." They had nothing with which to kill the sea lions. Then they told him that they would take him along. They said, "Take Kaha sli there." It wasa.t that time that they gave him his proper name. They took him out to Then he caught up two sea lions. The one on the the sea-lion island.
left
Indians] had no fighting ammunition. for ammunition, sitting in the water.
why they always bathed
he threw upon a
flat
put on clothes in time His strength continued for a long time. It came to be known even down to this day. People always use his strength with which to surprise other people, and they always imitate his strength.
of war.
All kinds of strength came to the poor pieces. his friends never beat him afterward. He never
rock, but the one on the right he tore in man to help him, and
This
is all.
qa
dji had
a ga.
at that time.
Adjayu
Why
Acagu n
the amniunition
kA qlayu
for
it
ducu
tc.
hln
Water
they bathed.
ta gaqetc. when they always

sat in.
Yu litslne-At yu
The strong men
tan Le lAtc gadu Lidjage

nothing
at all
to kill
it
At
thing
qa
the sea
lions
with
dji. had.
Wanam sawe
At once
yullngi
Lenftc
head
(or great)
ye
as fol-
IIAS
they
ya osiqa,
said to
"Hutslu."
"Him
Ye
As
fol-
ya odudziqa,
they were saying to him,
the Indians
"Yen
"There
lows
."
too (take).
lows
nAx
to
duxa
take
Le lAtc
Nothing
ax
from
it
duLidja ge
for killing
At
thing
qo
osti
yu
tan.
him."
they had the sea lions.
Dul n
With him
At
to
it
wudu waxfm
they would go
"Yen
"There
ye
as pre-
ya odudziqa.
they said to him.
Tcatclaaga tsa
At that very time
ye
as fol-
cedes
lows
ya odudziqa,
they were saying to him,
nax doxa
to
Kaha
Kaha
sli."
sli."
Aga
^!a/t!i._
"Island.
tsa
duya odowasa,
they gave him his proper name,
take him,
Just at that
[time]
Kaha
Kaha
sli..
sli.
Ada t
On
to it
yaodowaxa
they took him
yu tan
the sea lion
TC!ULC
Then
de xawe
two
aca waLeq
he caught up
yu
tan.
Yu sUtlnA xa
The
left
ta
the sea lions.
one
c kAt. he threw upon a flat
yaqa
Cinaxa a
The
right one,
qo a
however,
rock.
wu cdAx
from together (= apart)
awasIe
he
Ll.
QlAnAckide x wusite
Poor
.
yuqa
the
aca
to
yuldakA
"
t-At
tore.
was
man
him
all
kinds
ye de naA
t
latsl
n duiga wusu
to
Lei
de yuyaoduLA qAk
ever beat him afterward.
doxo
aga
for
it
nqli.
Lei 10
Not
strength
him came
to help.
Not indeed
his friends.
naye duo xqlun

he ever put on
adawu
Even
iJyAq!.
tslu
also
Ylwuya
it
t!
Acdjiye
to
clothes
in time of war.
A long time
came
to
him
wu
tiyiyA
was
dulatsfne.
his strength.
TcIuya yidAt
to this
wudu dziku.
be known.
DuUtsI
time
His strength
Atx duliA xnutc.

they always use.
Ate;
This
qoyaduldJA tckunutc.
they always us*b, to surprise other people [with an account of itj.
Dutl nutc dulAtsi ne.

They always
[like].
act
his strength.
Hu tc!awe.
All.
a That
is, it is
used as a crest and imitated at
feasts.
94.
THE
Llfi
NAXXI DAQ"
at Auk went out on the lake after firewood. On the way he saw a woman floating about. Her hair was long. Look ing at her for some time, he saw that her little ones were with her. He took one of the children home. When it became dark they went to sleep. It was the child of the Lle nAxxi dAq, and that night it went through* the town picking out people s eyes. Toward morning a cer tain woman bore a child. In the morning, when she was getting up, this [the Lle nAxxI dAq s child] came in to her into the house. The small boy had a big belly full of eyes. He had taken out the eyes of all the That woman to whom the small boy came had a cane. He people. kept pointing at her eyes. Then she pushed him away with the cane. When he had done it twice, she pushed it into him. He was all full of eyes. After she had killed him the woman went through the
A man
it
round
Ak! u q!ayu
At Auk
ye
yati
a
qa
akade
wugu
gA
nga.
A yAxde
yanagudl ayu
going was
yeklu
was
Liyat!.
long.
man out on for firewood. Around it \ got aosltl n ciiwA t yu adlglga *cwu Llxac. Ducaxfiwu he saw woman one Her hair floating. Tc!ak u aJti in a ya aosltl n ye k u ts!iga yi a. At yA tqli
stopping
Some time
looking
he saw her
her
little
ones
were.
Children
AX
from
a wucat
he took
nelde
to [his]
Yen
There
it
qo qacget
got dark of
itself
ayu
there
awaxe
qK
eyes
XAtc
It
home.
they went to sleep.
was
them
5 Lle nAxxi dAq ye

the LenAxxi
ti
asiyu
it
ta
dawe yu anqJAtux ya wagut qawa q ax

through the town
dAq
its
child
was he
that night
was going
from
them
t
ke
up
akawadJA l.
he took
out.
Yaqe gaa
When
it
yuca wAt
a woman
yAt a wa-u.
child
Tsluta
ayu/
was
had.
In the morning then
u yacA ndanuk
doxA nq!
to her
getting light u
nel
u wagut.
went.
AtkU
A
tsk!
ye qlolkulige
a big belly
she was getting up
into the
house
small boy
xatc qa wage Asiyu

this
eyes"
aca ollhik.
was
full of.
LdakA
All
yu
qu
s
qa wage ayu
eyes
ax
it
ke
up
t
it
was
the people
these from
aka wadjel.
he took them.
Wutsla ga
A cane
.
Acdjf
to her
hu
was
yu-cawA
that
AcxA nme} uwagu

into the house to her
woman
Then
came
10 yu-AtkU tsk!
the small boy.
Duwa qde yagad tc.

At her eyes
TcIuLe
duwutslaga yltc yut

her cane
was always
pointing.
away
akutta qAtc!.
she pushed him.
DA xa
Twice
ye nasgit
he did it
aqa
into
ka o4ltAq.
she pushed.
TS!AS
Only
qawage
eyes
tc
him
the
ca ollhik.
it
Hi tqli tux ya owagut yucawA t

Houses
through she was going
This
is
adja q
killed
it
dAx.
after.
AdA xayu
And then
"Property
was
full of.
woman
a See story 35
man,"
and
cf.
close of story 105.
the equivalent of Skil dja adai, or
Wo
among
the Haida.
SWANTON]
TLINGIT
MYTHS AND TEXTS

c
293
houses.
tin
Then she began
to dress herself up.

I
Lle nAxxI
her back to start wandering. She said, When she came down on the beach she kept eating dAq." mussels. She put the shells inside of one another. % As she walks
.
She took her child up am going to be the
along she nurses her

ctade yedjudl ne.
onto
herself
little child.
DuyA tk!
Her child
.
waya tclaku gaye ye

anywhere
to
di.
iJe nAxxI
"Lle
dAq
she started to put [clothing].
she took up
go
to.
nAxxI dAq
xat
I
gux
sate
be,"
"
}ûyawaqa
u
am going to
was what she said.

.
Yeqgagu tin yak axa nutc. Wucgedi As she ca me down mussels she always ate. Inside of one
another
atsu nutc
she put
yuyak-nuk!
.
Tc!a
At
the mussershells. \ Also as she at it
Anagu ttc walks around
tclaa n
at the
aq!a
at
it
wua itc
always""
same
time
nurses
duye
tk!
her little child (=baby).
95.
ORIGIN OF THE FROG CREST
AMONG THE KIKSA DI
married couple went from Sitka into Gaya bay, and camped at xgu-an. They were there for perhaps a month. One morning they started out hunting. Then they heard a song on GajV bay. They listened. They did not hear plainly. [The man s] wife said to He said, hear the thing making a noise him, "Do you hear said. over there." "Turn toward they They went toward it and saw it. It was a little frog which the man let float down to his wife in is for you." the stern. He said, So they brought it to Sitka. This is how the little irog s song came to be known, and this is why
GA
it?"
"I
it,"
"It
the KiksA di claim the frog.
Cl tlkA
(On the back
9,yu
wucdAca yi wuqo x Gaya

married couple
yi kde.
into.
GU xgu-anq! ayu
At GAxguan
there
that of Baranoff island) Sitka
went
Gaya
(a
bay)
hAs uwaxe
they
Gui Lax Leq!

Probably very
camped.
one
dis moon
DA sduka
on them
cu wAxIx.
passed.
Leq!
One
tsluta
morning
.
ayu Atnate
there
IIAS dji usiha.

they
set out
AdA xayu Gaya

And
then
kade hAs awaa x yuci

on
they
hunting
for things
Gaya
heard
a song,
[along shore]
AdA xayu
And then
hAs
they
kudzla x.. Lei

came
to listen.
hAs
they
"He
"Over
u-A xtc
heard
klede
well.
n.
DucA
ttc
ye
so
Not
"
His wife
5 ya osiqa,
said to him,
"
"Ylyaa xtc You are hearing

"Aka
age
it
?"
de
tuwaA
xtcI-At,"
thing,"
ye ya waqa
so
there
we hear
he
said,
xaa
"I
xtc."
deyu
[turn]
IJAS
they
ya waqa.
were saying.
AkA
Toward
t-dji
t
it
hAs
they
T a} u
qox
went
he
ayu hAs
there
hear."
"Toward
it"
they
aositl n. saw it.
XAtc
It
,
xixtcli k!
Tittle frog
aslyu
that
ducA
de
to
aollxa
c.
Ye.
So
was
his wife
this
let it float.
yawaqa
he
said,
"I
ayi SAk
.
u
."
Cl tlkAde an hAs
To Sitka
with
it
wuqo
got.
x.
Ye ayu
That
is
xixtclkla
little
"You*
for."
they
how"
frog s
ciyl
song
wududziku
is
KiksA
known
about.
ditc a tcayu xixtc! KiksA di that is why frog

o See story GG for
HAS ayahe
n.
it.
they are claiming
a second version.
294
96.
HOW THE
were
first
KIKSA DI CAME TO SITKA
born people hated us. And after that some beings named Sky-people brought war upon us. They destroyed us And right here at Qlantu ikli completely. A woman saved herself. a log to conceal herself from the enemy. she dug a hole under wonder who can tell Various creatures came out in front of her. bear came out near her. She me about things," she said. Grizzly
When we
"I
said, "What
can you
him."
do?"
"Whenever I catch a
man
I slap
my
paws down upon

"
The woman
said,
"That is nothing."
"it
Some
"What can said. one in the sun spoke to her. "How am I? do? Then he said, "My father in the sun peeps out through the you clouds, through the mottled clouds." That was the one that married Then she began to have children. There were five of them, her.
Yaqlo xtuste When we were born

aya
ever,
cii
first
gu
time
llngi ttc
people
ha oclklan yaqlo xtusti.

hated us
AdA x qo a
After that, how-
when we were
born.
u Gitslo-qoa ni yu duwasak
anA xaya
on account
that
of
yaq!
to this
xa hat adjl usigut.

war
to us
Sky-people
by name
brought.
place
.
A ya
This
qotx
he du
haeu
llxlx a
ya LC IIAX
the one
yiitiyi
was.
Ca wAt a ya cwutslne
A woman
this
x.
destroyed did to us quickly this and completely
saved herself,
a And this
place
Qlantu
Q!antu
lkli
lk!i
yii
duwasak u
named
xao
log
tayi
ayu
ax daq
into
it
right here
under that
koka odziha
she
xa
the
dji
UAX.
from.
Doqlawu
anA x
qa*
a
lk
dA kde
out to
wil at.
they got.
"Adu
"Who
gi
(?)
came
to dig a
enemy away
?"
In front of her
hole
qon anA x daxe

about things
"Dati
"With
tk! u
XutsI
dak
out
u wagut.
came.
Ye
So
yawaqa
she said,
can
tell
me?"
Grizzly bear near her
n suk u ci
help]?"
."
"Ha
"
Axo ne
I
ax djitgaski
I
tin
ka yuqA
on
slap
ltladji
n."
what [can you
Whenever
,
get
man
dawe."
having him
my paws down."
t
Yuca wAt ye yawaqa

The woman thus
said,
"A
ge a
GAga n
Sun
tutx
from into
A dayu dul
something is
(?)
thing
"(That is
is
to her
noth"Da
"What
ing.)"
qle watAn.
spoke.
"Wa
sAs
xAt
I
"Yu
yatf,"
yuyawaqa
it
tin
with
sA
ku
ci."
"How
a m,"
was saying.
for?"
Le
Then
ye
so
yawaqa
he
said,
gAgan
sun
n."
tutx
from into
a
tcla
"The
AxI c my father
gutsItu
tsa
nAx
1C
through the clouds
guts!q!aqd!ye nAx
through the mottled
clouds
gA gi
oat
yagAse
(when) he dziti.
Tca
.
awe
it
a cuwaca.
married her.
peeps."
That one
was indeed
AyA xawe
On account
of that
duyA
tqli
qo
Kldjini
nAx hAs
they
wu ti
were
qa
and
her children came to be born.
Five of them
ca wAt woman
a Cf story 31, pp. 122-126.

.
295
296
including one
tlêm.
BUBEAU OF AMERICAN ETHNOLOGY

woman.
it
[BULL. 39
After that he lowered down a big fort on

inside of
it.
They grew up
they were inside of
they started to come.
named Coward, was quarrelsome. When the}r another KAck!A Lk!, and to all of them he gave directions. get stronger than you put your minds on me." So, when the enemy became too strong for them, they put their minds on their father He peeped out on the enemy. It was smoking (grandfather), the sun.
"
the enemy saw that One [of the brothers], Another was named Lqlaya k! and
And when
hot. The sea water out here boiled. The [hostile] people ran down quickly into the water. They were all destroyed. Then it stopped The brothers stayed inside of their fort. [boiling] out on the water.
Lc nAx.
one.
AdA xawe
After that
hA sdu
them
grew.
dfika q!
on
ka oduLiya
he lowered
nil
a fort
Len.
big.
Age
q!
it
ke
up
t
hAs
they
uwawA t.
djiu digut.
started to come.
AdA xawe
And then
age di
inside of
it
hAs
they
gfi
dustm awe
when
Coward
11
Inside of
saw them
hAsduda
daqiine x
quarrelsome
xa
the
Le nAx
One
u
ye
thus
adu wasak
named
QUtxa n
around them
enemy
wu site.
was.
Xa yi
Warriors
yakq!
canoes
yAx a
over
olIqA nq!.
Ye adiTwasak u
So
[one]
he quarreled.
named
5 Lqlaya
k!
qa
and
KAckU Lk! yeyA

KAcklA
Lk!
n
do
hAsducunqfi wadja.
he told them
idatfm."
mind."
"Yiqa
nAx
.
Lqlaya k!
what
to
all.
"Stronger
than you
ya
when
At gatl ni
they are getting
qlwAn
(imp.)
qa nAx
more than
yaA tgAte
then they got
aga
for
it
Axi ga on me hAs tu
tuna
ditfin
AdA xawe hAsdu

And then
them
put your
hAsdui c
gAga
sun.
f
n.
GrA gi
Out
they started to remember

their father
yapdzia
he came peep
to
yuxa
the
kAq!.
on.
Wudu watslAq
It
ya watla.
Digina
Out here
hfni
[the salt]
enemy
k.
qo a
however,
wuLiu
boiled.
Yadii qa
Out from
this [land]
smoked was hot. (=it was smoking hot) hl ndi Ju Llngi t

Indians
into the water
water,
wagoq!.
IIAS
it
Qotx
Destroyed
ran down.
10
ii
waxlx.
all
Hl nxo
qa at
ts!u
also
Le
then
yeye wute.
stopped.
Aye
Down
in
wuti
were
were
quickly.
In (or among) out on the water the whole
they
ge.
the fort
inside
of.
97.
THE FOUR BROTHERS
Another being- that hated us was a shaman, who used to live in a His name was Gone tqasa xdukla q!. They could do nothing cave. He always slept to him, so they gave their sister to him in marriage. his back to the fire, and a spirit watched at his door. with Finally a was made regarding him, and the people prepared for him. plot They prepared boxes full of bows and arrows for him, and there came When they came to him they pulled their sis to be plenty of them. He (the shaman) always wore a red-snapper coat. ter into the canoe. When he was pursuing them, he kept jumping so (accompanied by While he was chasing them they shot at him. They kept gesture). Where is your husband s heart?" She said, their sister, asking After a time she told them where I still love my husband s heart."
"
heart was.
"Shoot
him
in the middle of his hand.
Ts!u
Also
298
His heart
is

there."
[BULL. 39
They
law.
carried
from him.
Then they killed him outside of Ring island. him to Ring island. They took the red-snapper coat off It was for this coat that they had killed their brother-in-
After that LqJaya k! put it on and went after large animals. He chased something from below named KAck!A Lk!. a He chased it far 6 up out into the sky. They are Lqlaya k s footprints which are there.
!
yltlu k.
you shoot.
A wu
There
is
dute
his
q!."
KA tnAqltin yakA qlawe

White-rocks-on-tpp- on the outside of-each-other (Ring of
island)
tsa
then
HAS a wadJAq.
they
killed him.
heart."
KA tnAqltin kAnAxa we yen

White-rocks-on-topof-each-other
hAs a waxAtc.
they
Aqa x ke hAs
Off
a/wati
took
ni.
on
there
brought him.
from
him
killed
up
(off)
they
leq!
red-
kludA
coat.
s!.
YukludA s! ka qlawe hAs

The coat
for
a wadJAq
hAsduka
they
their brother-in-law,
snapper
AdA xawe
And then
Lqlaya
k!
atu x
into
it
yu wugutk
having gone
kodzit! yi-At
big animals ( things)
kAq!.
for.
q!aya k!
AdA xayu ya diyldA x

And
then
At
thing
ya osinaq.
ing.
KAcklA Lk!
KAcklA
Lk!
u yu duwasak -At.
from below here some- he was chas-
was named
.
some
thing.
Layu deklq!
Far up [into the
sky]
ke
up
aya osinAq
he chased
it
a ayu
this
dA kdi
out
wulicu
went
Duq!o
s-Ite
in a line.
His footprints
Lqlaya k!
Eqlaya
k!
hu ayu.
it is
he, or
his.
they are
a
An
error.
is,
KAcklA
Lk!
was Z,q!aya
k! s elder brother.
bThat
the milky way.
98.
THE KIKSA DI WOMAN WHO WAS TURNED INTO AN
OWL
When this town (Sitka) was first discovered the KiksA di were here, and we stayed on this (the north) side. This town (at the northern end) was named Mossy-town. There four men grew up, two of whom were named Lqlaya k! and KAckU Lk!. They married. Lqlaya kl s mother was named KAckU Lkl s-mother. Lqlaya k Ps wife refused to give her mother-in-law herring to eat. After she had refused her twice she put hot milt into her hand. She told [her son], "She put hot milt from a male herring into my hand." It burned her
hand. For this reason her son carried down the canoe. He filled it with herring by means of a herring rake. When [the canoe] was filled, he brought them in. The herring rock is over yonder this side of
6
Big-fort.
"Go
He brought them
to
it,"
in in the evening.
He
said to his wife,
down
and she went down empty handed.

ye KiksA
di
Cu guya
When
we
first
LlAtk wudutle
was found
yaqle yAti qa uha n ya naxAq!

here
stayed
this place
ye hayeti.
stayed.
SlAtc-ani ye
duwasa k
the KiksA dt u
and
we
t
on
this side
yat.
this
.
Aqlawe uwawA
At
it
daqlunf nAx
four [men]
Mossy-town thus was the name to
grew up
[one]
qa
and
ye
duwasa k u
named
k!
Lqlaya k!
Eqlaya
KAckU Lk!.
KAcklA
Lk!.
HAS
They
a waca
married
u
.
yuca wAt.
a
so [two were]
k! [and]
woman
Lqlaya
duLa
his
qodzite
was
KAckU
KAcklA
Lkl
q!aya k!
mother
i/kl-La s mother
di.
s
yu dowasak
was named.
Twice
li.
(= women). Lqlajâ k!
Zqlaya
k!
ducA/tc yaocige
his wife
yu yao dutca
n-qje
DAxdahl n ye
thus
acl n
to her
nasqa
she said
refused
the herring to her mother-in-law
mouth.
awe
acdji n taql
into
yen a wacAt ya wat!aye yao-L!e

there she put
li
it
Dui n aka wanlk.

To him
Out
she told
it.
when her hand
u YawA
dudjl n
heFKand
u yuya k
the canoe.
being hot
herring milt.
tlaye yao-L!e
taq!.
-in.
awe Axdji n
that
taq!
into
yen a
there
wacAt."
put."
Ke uwagA n
it
"Hot
herring milt
my hand
u
she
burned
x
Atcawe
That
is
yak
}êq!a
watAn
duyl
t.
Yao
Herring
aca waxiL!
he filled with by means of a
herring rake
why
canoe
brought down
her son.
cahl k. There he brought them when it

in
Yen aya osiqox
Yu do
Over
there
yao teyi
herring
s
yunu Len ha na
the fort big (== Big fort)
this side
rock
was
filled.
nAx
on
"Ade
"To
A.
is.
Dexa na
It
ayV
when
yen
there
aya osiqox.
he brought them
in.
DucA t
His wife
ye aya
something
osiqa, 10
to,
was evening
."
he said
nagu
go
KAlA tk ade
Without anything
to
it
wugu t.
she went,
b
it
down."
a See story 37 for another version.
The
hill
on which Baranoff
castle stood.
299
300

"Bring
[BULL. 39
Then she shouted up,

said,
"Don
down
the
basket,"
but her husband

the basket
,
t listen
to
her."
Night came
"This
on.
Toward morning the

(kat),"
woman began
u."
to change her cries.
way with
she said toward morning.
Her
on."
time
first
she began to sajT "Hii, hu, hu, husband said to her, "You can become an owl from this So she started to fly off. She became an owl. She flew
still
Later
the trees. She was heard saying, "Sit in your holes," which he (her husband) went outside. He said to her, "You put milt into my mother s hand. For that you can become an owl. Way back there for you is Owl s-rock-slide." This is why it is so. This is why we can always understand it (the owl). It always pre dicts bad weather. It always tells what is going to happen in other
among
after
towns.
TcIuLe
Then
ade
at
it
ke
up
uwai
tat
q!,
"Kat
"
hat
yietA
n."
Duxo
.
xtc
ye
so
she shouted,
Shallow to here
basket
"
you bring
down."
it
Her husband
ya
osiqa,
said,
"Li
Jqla
"Not
to her
yltiictl gk. you listen."
Tat
Night
yintk
it
qoha
got.
Qeqle de
Toward morning
qonaha
it
Le
then
cu ya
entirely
qla oditAn
began
to
yuca wAt.
the
"Hande
"This
wadi
kat,"
was
getting
her manner of talking
change
woman.
way with
x,
the
basket,
"Hu
"Hu
qeqle di
toward
ayu
it
u."
ye
qlayaqa
she said
T
Qeqle
was thus
it.
morning
di Toward morning
,
Lecu yAx
changing
[her voice]
wuduwaA
she was heard,
5 hu
hu
i
hu
hu
Duxo
Then
u."
xtc } e Her husband thus

off
yaosiqa
"TcIuLe
"Then
we dAx de
after that
.
tse sklux
owl becoming
said to her,
naste."
be."
TC. ULC
}ÂX hoadiqe n.
.she started to fly.
Tse sk! u x osite

Owl
"A
As aye yatryeq!
Trees
you can
she
being*
."
became.
axo
q! among them
sla odjiqax.
she
first
Ye oduwaa x,
Thus he
(or she) heard,
sguteye
your holes
gayeqe
you
sit.
Ax
yux
of
it
flew.
"In
After it outside
(house)
a wagut.
he
got.
Ye yaodudziqa
So
"AxLa
"My
he said to her,
mother
djln taoj yao-Lle li hand in herring milt
yen iyate
there u
you put.
de."
Tcawe dAx
Right from that
tse sk! u x
owl becoming
.
inaste
you can
Yudii go iqa de
Way back
there
sAk u
for
Tse sk! -qa

Owl
be.
your
slide
s-rock-slide."
10 Atcawe
diiwaya
it is so.
Atcayu
Why
Why
qlatu waa xtc. we can always understand

it
Lku ckU
Bad weather
k.
akani knutc.
it
always predicts.
(the owl).
Yu naxAq!
in other [towns]
wasa Atgu goneyi

what
is
ha-i n
to us
yuakayani
it
going to happen
always
tells.
99.
MOLDY-END"
The KiksA di used to live at Daxe t, where they dried salmon. After they had gotten through drying it they tied it up there. So he When he came into (a small boy) was baiting a snare for sea gulls. the house afterward he was very hungry. "Mother, I am hungry. Give me some dried salmon." So she gave him a piece of dried salmon which had begun to mold on the corner. Then he said, "You
always give me moldy-cornered ones." They always began tying up from the corner of the house. He spoke to the dried salmon. Just then some one shouted out, "There is a sea gull in your snare." So
he ran down to it. He ran out into the water to his snare. When he got out into the midst of the water he looked as if he were pulled down into it. Then all of the drying salmon ran down to him. Now
Daxe tayu
At Daxe
t it
Anae
tc
KiksA
di,
t
xat
Atqle
dried
aye sAtane nutc.

ci SA!V
for
A awe Aq!
In that place
was used
to live
the KiksA di, [and] salmon always dried there.

U
ye ndi At
there
yaAtnadu qlwAn yuxfi

they were getting through drying
dfidusa xde.
they were tying
it
A awe
So with
it
things
the salmon
up
there.
ke Ladiyayiq!
for seagulls
yeada na
he was baiting
da
sla,
awa q
inside of
de snaaqnutc.
they always got.
Acu tc
From
there
nel
into the
a snare,
which
house
gu dawe At yan uwaxa

when he
came
te."
he was very hungry.
Mother
ci.
xat yan i am
uwaha
hungry.
Atq!e
ci
Dried things (i. e.. salmon)
Axdjl to me
give.
Acdji t To him
a wate
she gave
"TsUs
"Only
yuAtq!e
Ace nya
On the corner
of
it
wudiLfi x.
it
Ye aya
So
osiqa
of
the dried salmon.
had
to
started
he said
mold.
yuAtqle ci, the dried salmon,
cAnya
ci
k!
Lax
qaqle
xAtexnutc."
me."
Yitle
of the
dAX
house
moldy-cornered ones
you always give
From the corner
dadusa nutc.
they always began
to tie it up.
Atqle
ayi
to
aya osiqa.
he spoke.
TcIuLe
Then
t
atu
xawe
it
The dried
salmon
"Eda
"Your
from in
tla yaodowaqa, some one shouted out,
slaye
snare
awa
x.
qlt
it
uwagu
got
ke
a
Ladi."
seagull."
TcIuLe
Then
inside of
akudji nawe
that
is
ade
to
it
dak wudjixi
down
he ran.
TcIuLe
Then
aka de
out to
it
hmx
into the
wudjixl x
he ran
t!
[to]
whv
water
duda
slayi.
Hl ndi glyige daqxu awawe

To the water
hl
to the
nde wuduwaxo
water he was pulled
ayA x 10
like
it
his snare.
when he
got out in the

of
down
middle
wu
was
ni
like
yuyadA
k!
11
.
LdakA
All
yuxa
yedane yi
those that
yryiawe
were drying
dutla
to
the youth.
the salmon
him
behind
a This is
the Sitka version of the story.
301
302
BTJKEAU OF AMERICAN ETHNOLOGY
[BULL. 39
It was the people were hunting for him, but he was nowhere to be seen. not known what had happened to him. The salmon, however, began
They began to rush about at the mouth of the feeling very high. It was the salmon people that had done it. Then the salmon creek.
people went out to sea with him. They went seaward with him toward their homes. To him it looked as if they were in a canoe.
chief
among
these salmon had
made him
his
son.
The
sea gull
Then he stayed with that he had followed out went along with him. them in the salmon people s town. He was among them for one Well out from that town fish eggs were heaped up. He began year. to take up and swallow some of them without asking anybody. Then the people shouted out, "Moldy-end is eating the townpeople s At that time they gave him the name. Afterward he dis dung." Then he went to lie that the salmon tribe had saved him. covered
down and remained

""What
in that position.
In the morning his father said,
"Take
did they say to you, my son?" He went out and spoke. him up to Amusement creek. Put his hands around the necks
Luwagu
ran down.
q.
QoducI
They were
searching
dulga
for him.
Lei
Not
t
wudustl
n. he was seen.
TC!ULC
Then
qtige.
Lei
not
wudusku
was known
wa
sa
wa
t
niye.
to
TcluLe
Then
.
yuxa
qo a ayu
however,
tuwu
felt
Yuhi nwAtq!
At the mouth
the creek
of
what
happened
him.
the salmon,
very high.
wuckA
around
caodite
XAtc xat qoa

This salmon
ni
tca
yu ye
so
usi ne.
did.
Diil n tc!uLe
With him
then
started to rush.
tribe
that
dak
seaward
ya wa-a
*
yu
xat
qoa
n.
ni.
HAsduane
To
their
went
the salmon
people.
di an dak IIAS homes with seaward they him
u waha.
went.
Yak u yex acwage qdaye

Canoe
like
it
XAtc anqa wo Asiyu

This
chief
it
xat
salmon
xo nAx yetx
among
looked like in his eyes.
was
made
AcuhyA
him
x.
TcU tu xA nu yuke Ladi dak

Along with him went
.the seagull
acHyS adzIhu
he followed
dekl
his son.
out
q!. seaward.
TcIuLe
Then
aye
there
wute
xo
xat
qoa ni
s
ani
Leq!
One
}
tak u
year
dukai
he stayed among salmon people
town.
them
anti. he was among

them.
Dekfq!
Way out
anqla ye
in the
yilk
dixwA
s!
u quha k
eggs.
Tea qa yatlen nAxa we

Without asking
"Aritqeni
"People s
town
out started to be heaped
anyone
aka odikatc.
he started to take up and swallow them.
Tc!u
Then
yuantqenl tcayu ke
the people
tla uwaiq!,
ha
Lli
shouted out about him,
dung
10
ayaxa
is
CAnya
yuxa
k! u Lax."
Aga ayu
tsa
duya wuduwasa yusa

him
CkA
After
eating
Moldy-end."
At that time right

.
they called by that name.
ward
a odziku
he came to
qoa nitc wusnexe

tribe
TcluLe
Then
the salmon
had saved him.
to lie
tayido/ wugu t tudlu s. and he down he went

stayed there.
know
Tsluta dawe
In the morning
ye
thus
yawaqa
"
dul
"
u
c,
!
Wa sa
What
Tya o dudziqa
did they say to you, u
said
his father,
Axyl my
take
t."
son."
TcluLe
Then
yux
out
qle
watan
QatukA xsaqa-hfnide un
"
yak
he went and spoke
To Amusement creek
by
canoe
ga-I tfm. him up
s WANTON]
TLINGTT
MYTHS AND TEXTS

mouth
of
it."
303
of the sand-hill cranes at the

hill
There he saw two sand
cranes jumping up and down, facing each other, at the mouth of All creatures, such as brants, could be heard making a the creek. noise down in this creek. This is why it was called Amusement creek.
It all got out of him. Where was it that he had been feeling badly The salmon people all knew the salmon month had come up here
?
which was their month for returning. They always spawn up here At once they started back with him. They started up us. Then the cohoes people broke their canoe. This is wiry the this way. cohoes come up last. The L!uk!nAXA di were going to have the cohoes as an emblem, and this is why the Llfik InAXA di are also very slow people. At once all started, dog salmon and humpbacks. They started up this way with Lively-frog-in-pond (the boy s name). The big salmon peo Very soon the salmon tribe came to the ple started up thither. It is this sit which gives scars to whichever one happens to get caught
among
"sit."
AwA tkA
du
li
se
nAx qloa n
djfyayite."
AyA xawe
Just like
it
a ositen,
he saw
yen
there
At the mouth sand-hill around (imp.) of it cranes their necks
put his
hands."
yuk duwaxi xk dex wucdayl n yuhl n wAtka

out they were jumping two toward each other the creek
at
q!.
of
.
LdakA
All
A tawe
things
mouth
yayi k
down
duwaA
xtc
yuhl n
the creek
in this could
always be heard
down in
yik
qen.
[and] brants.
A tcawe
That is why
ye
so
duwasa k u
it is
called
Qatu kAxsAka-hin.
Amusement
creek.
Gusu tiiwunu guylyi?

Where
was
it
Le dutu tx qot kaodukJl

Then from into him
dis
entirely
it all
t.
he was feeling
bad?
got out.
Tc!u
Then
xat
salmon
qoa nitc
tribe
.
ts!u
also
siku
knew
out
qo xde
to return
yaye nq!
up here
T
xat
salmon
.
month
di six month become
sateyi
was.
Yaye
Up
nq! At
to
it
hagutu nAxawe dak wushl ntc

among
us
u xat SAk u
salfor.
here
out
always swim (i. e., spawn)
the
mon
first
!
Wananl sawe
At once
dul n
with him
wudu waxun.
they started back.
Yaye nde
Up
those
this
tc!u
then
kacukA dawe
way
At
to it
wuxu
n.
Yaye
this
ndi
way
is
L!uk!
cohoes
qoa
ni
A awe
tc
Le
then
yAx ya odudzitAq
up
Cohoes-people
they started.
ayagu
their canoe
Up Lluk!.
cohoes.
people
they came to break
Atcawe
That
kfii tq!
taqawae
last
Lluk!.
cohoes.
L!iik!nAXA di
ts!u
also
why
is
come up
cagii
is
naya
Lluk!.
cohoes.
Atcawe
That
tcuyia
L!uk!nAxA di
cohoes people
llngi t
people
s!.
going to have
as
emblem
why
those that are here
JltcIfyiAq.
are very slow.
Wananl sawe Leqle ga At wuxu

At once
ti
at
n,
tnJ,
dog salmon,
qatca
-De
Now
ndi
one time
they
all started,
humpback.
Ak!
tatsl
nayu ye/ndi At wudu waxun.

with
to there
Gonaye
Started
ya wa-a
went up
Lively- [frog]-
they started up.
to there
in-pond
yuxa
qoa
qoa
ni
Len.
the big.
Wananl sawe
At once
t
at!e t
to
it
ya wagu
came
yusift
the
sil t
yuxa
After
the salmon
people
the salmon
nitc.
Aawe
That
the thing
is
yusil
the
tribe.
sil t
whichever one
q !exqa wagayiaawe tlladaye

just to wait in
natitc.
A nAx
it
happens
used to get scars on its body.
304
in
^

After
all
[BULL. 39
it.
got through, the people looking could see a cloud far
down on the horizon which appeared like a canoe. In the evening they went ashore to camp. They dug holes in the ground and made flat The salmon tribe alwa}^s does that way. sticks to stick into the ground. Then the salmon people would throw hot rocks upon one another.
Their bodies vibrated with the heat. It is that that leaves scars on the It was Lively-frog-in-pond that let people know skin of the salmon. what the salmon people do to one another. At once they started hitherward up this coast. The salmon tribe came against the herring tribe. In the canoes of the salmon tribe one stood up. He said to them, "When did your cheek-flesh ever fill a The others stood by one another. The herring tribe said in man?" Our eggs are our cheek-flesh. reply, "We fed them before you. When will the space around your backbone not be dirty a The sal
?"
mon
dAq
ward
tribe started off for the outside coasts of these islands.
When
daq
shore
kAx dAkli tinawe

they
all
tcIuLe
then
u
shore- through
got
yii llngi ttc yati ni the people can see
gus!
cloud
ylnA x
down on
the horizon
ward
tc.
ya
wuguwu awe
they came
Le
then
yak
uwa
it
nutc.
TcIuLe
Then
yAx daq wugii

like
when
canoe
always looks
like.
ashore
they always come.
Xwe
A
keq
duha
itc
hole in the ground they always dig
tslk ts!u duliA kanutc. and they always make flat sticks
to stick in the
Tcla yu
Like
it
xat
salmon
qoa ni
tribe
ground.
ayu yaqonu knutc.

it is
Yu tayAtlayi
The hot rocks
yade ayu wucdA getcnutc yuxa

upon
those
always does.
ni.
always threw on each

other
the
sal-
mon
sllq!.
of.
5 qoa
Aduktu
Their bodies
uwAsIaxo
moved
[as skin roasted
a.
Itl
It is
awe aye
that
natitc
yu
xiit
xa
people.
or vibrated
on
xfit
always leaves the salmon on the skin

[scars on]
hot rocks]
Ak!
tatsl
ntcawe qo siku
it
yu
qoa
ni
ade
at
it
wuctadA naya.
they do to each o ther.
Lively-frog
was
let
know
the salmon
tribe
(i. e.,
how)
Wananl sawe
At once
ax
At
wuxu
started
yayie ndi
this coast
gone
began
ya waa.
they went up.
Yuxa t
The
sal
from that
t
mon
qoa
ni
age
ya waa
came
yao
the herring
qoa
ni.
Xat qoa
Salmon
ni
yagu yiknAx
from inside their canoes
people
against
tribe.
"
tribe
wudu wahfm.
one stood up.
Ye HAS ya odudziqa
Thus they
said to
YidA tsqoetc yl wAckaqlo kotc

"When
them
stood.
your cheek-flesh
7 } e
10 ka
osinex."
Yu t!a-hAs
Those
wii tciaxt
by each other
t
kAsti q!.
TS!AS tshi
Only
also
yawaqa
said in reply
filled (or
saved)
so
man."
yao qoa
the herring
ni,
u YicukA
"
(again)
qo yaotuwaLa.
we
fed them.
Detcla hawAcqaqlo xoawe

That
is
tribe,
Before you
our cheek-flesh
haqaha gu.
our eggs.
YidA tguetc llylkA deyiyi k qolaLlI

What time
the space near your
will not
x?"
Gonaye yawagu
Started to go
off
be
backbone
dirty?"
xat qoa ni yaq!a t!q!ade.

sal-
Yaqla dq! tlikA

These islands
saxl
xawe
came
ye
thus
tribe
mon
for the sea outside of these islands.
outside
[they]
yawaqa" said
An exchange
of taunts.
s WANTON]
TLINGIT
MYTHS AND TEXTS
305
you
they got outside of them the salmon chief said, "To what creek are going?" Having held a conference, the salmon people named
their choices.
"
The humpbacks said, We will go to Saliva creek/ but the one among them who had taken the man, mentioned Daxe t. The salmon people called it Right-to -the -town. Then they came in
sight of the mouth of the creek. They called the point Floating point, and the smoke house that was there a fort. It looked like that in the
sealeyes of the salmon people. The salmon called human beings children s dog salmon." When they first came into the mouth of the
creek the people sharpened poles for them to fall on when they jumped. Then the boys always said, "Upon my father At once one jumped where before they had not killed any. At that they (the upon it,
s."
T people) were very happ} Now they saw his father plainly coming
.
down from
up."
far
up the
up.
creek.
"Very
They
fine,"
said to
him
(the boy),
"Stand
He jumped
fine
said his mother..
His mother called him a
salmon.
yuxa
qoa
anqa wo,
chief,
"Dfiquhl
"
de
to
sA
yihan?"
going?"
Yu
wuctayadaqa
said to each
xat
the
sal-
the salmon
What creek
are you
Having
other
mon
ni,
yu
tla-hl
nde
yu qlayadoqa
which
yu xat
the salmon
qoa
a,
ni,
tribe,
to the creeks
named
their choices?
The"
[they] had for themselves
tribe.
a xox ya HAS Among they

them
djikA ndoAq.
named
Teas! koye qlayaqa,

said,
"plia
"We,
n,
"
qo
t
tcahe
will go *
to
Q!A
.
tstu-hln."
creek."
however,
Saliva
QonA x we
Among
the people
humpback llngi t aosi nexe

one saved,
aqo a
however
Daxe
Daxe
t
awasa
named.
WAtfi nyayi
Kight-to-the-town
the Tlingit
xat qoa nitc ye uwasa.

sal-
TcIuLe hl nwAt Lelguha.

Then
at the mouth they could of the creek see.
Yu qia qoye duwasa

The point
they
mon
people
called
it.
named
Yutu
"The
klixa cki-q!a,
Floating-point,"
tca tcUs and now

looked
yen
there
wuniyi
was ready,
yunu
the fort
at-q!an-hi
smoke-house
11
ti
ayu
it
was.
IlAsduwa q^ ye kudaye n
In their eyes
so
it
yu xat qoa
the salmon
nitc.
Ye ado wasak
Thus
called
yuxa
people.
the salmon
llngi ttc
Tlingit
"tsa-ye
tqli-tl
Lli."
Cu gu
When first
hm
creek
WAt
mouth
of
deyai n
into
yAnae/ni
they were
"seal-child s-dog-salmon."
coming
Lagani
poles
iu
gu
dusxo tlnutc
they always sharpened
ana x
on
it
nA gatant.
for
Atye
tqli
boys,
qo a
however,
ye
thus
on point
"AX!
"My
to
on The when they jumped.

to go
them
ulxe snutc,
always say,
C
s
ayi
sa how
nade."
upon."
Wanani sawe Ana x agatA

At once on
it
"one
father
nin, tclut 10 when jumps,

before
a dudjaqdji
they always
killed none.
LAX wa
Very
qatuwu sagu
qle ga
truly
nutc.
they were always happy,
Wanani sawe
At once
wudu dzitm
they came to see
dul c
his father
yu naki
from
far
hm
creek
yiknA x
down
in
up
yanaqo xo.
coming.
"HALagwaLa"
"Very
fine,"
"Cklea gitahan,"
"Stand
up,"
yu yaodudziqa.
what they
said to him.
"Xat
"Salmon
Ke
Up
n,"
fine,"
uwatAn.
he jumped.
La
then
yu yawaqa
said
duLa
klAde
Layu AC
then
his mother.
him
49438
Bull.
3909
20
306
[BULL. 39
After that the salmon
swam up
the creek.
The women who were
cut
ting salmon were always seated by Daxe t with their backs down The salmon, however, were always rushing- about down in stream. the creek. The salmon tribe shouted about those who Avere cutting.
they were parti} through drying the salmon people said to him, His mother was cutting salmon on the beach. "Go to } our mother." The canoe floated below her on the back current. So he floated there with his head sticking out from under it. Then she called her hus fine salmon is floating here with its head band s attention to it. out." His father took up a hook, for he did not know that it was his He never expected [to see] his son again. son. It swam out from him. One year had passed since he had disappeared. At once he swam out When he had hooked it he pulled it out on a in front of his father. it on the head in order to keep it fresh. Then he sandy bar. He hit So threw it to his wife. "Cut it up. We will cook [he said]. she put the salmon down to cut it up in the usual manner.
7
T
When
"A
it,"
uwasa
named
duLa
Atxawe
After that
hint
up the creek
uwaqlA q
swam
ci.
xat.
salmon.
Daxe
Daxe
t
yikt
down
in
his mother.
ixtayl n downward
yax
[turning
wusqe
tc
ca
the
dAXA
Yuxfi
qo a
ever,
wucke
t-cadatl tc
werealways
seated
their backs]
women
cutting.
The salmon, how-
always rushed around
yuhi nyiql.
down in
the creek.
XAtc
About
yudAxaca ayu
the cutters
dule tcnutc
always shouted
"lLa
"
yu xat
the salmon
qoa
nitc.
tribe.
Ayl nq! yeduq!a nawe

Down
5
there
tsa
ye
so
ya odudziqa,
they said to him,
xAnde nagu
go"
de.
"
when they were

partly through drying
now
xat.
Toyourmother
yak"
(imp.),
DAXA
A taye
Under
it
eqq!
duLa
daq
he nAx
from here
Yai
kAt
wulixa c yu
duegaya
k.
Was cutting
his on the beach mother
salmon. The back on floated current (or across)
the canoe
below her.
nA xawe
from
c wulixa c tc.
TcluLe
Then
duxo x
her husband
ayi
on
s a walq!.
out he always floated himself. (shoreward)
acshe called, count of it
"AkUxa
"
dahe
daq
out
t
ciye
lxactc."
head."
K!e q!a
Hook
t
it
a wacat
took up
dul
ctc.
Fine salmon here
floats his
his father.
Lei
Not
ye
thus
awusku
he knew
duyi
sAtlyi
it
Dekl
wu iitsis
swam
.
dudjinA
his son
was.
Seaward
over him
q. from him.
De
awulixA
ttc
duyi
his son.
t.
De
Now
q!.
tak
one
year
duka yAn uwatl
Wananl sawe
At once
t!.
Now he
10 a daq
did not expect ever
had been.
uwakA q!
he swam
dufcdjiyl
father.
Ak!e q!awe xAk u ka awaxo

When he hooked sandy
it
Aca
of
it
out from
in front of his
on
tc.
it.
him
he pulled it. On head

"NaxA c.
"Cut
bar
awaxe
he hit
tusft."
tc
tudj
fresh
sAk u
keep
TcluLe ducA
Then
tdjit
awaxe
itc
it
Gux
We
it
in order to
it.
to his wife
he threw
it
up.
TcluLe wa sa xat cdjiyeye n dusta

Then
gux duxA
when
ci.
will cook
it."
how
is
salmon
put down to be cut
she put
it is going to be cut.
s WANTON]
TLINGIT
MYTHS AND TEXTS
307
The Tlingit obtained copper in ancient times. A chain of twisted copper was around the .young man s neck, for he had gone into the water with it on. After she had tried to cut around his neck for a while, find found that she could not, she looked at her knife. There were bits of copper on her knife. Then she called out to her husband, So they began to examine it. It was the copper chain "Come here." that used to hang around his son s neck. Anciently the people used As soon as he knew this he to have a line woven basket called lit!. threw it into such a basket. [He spit upon it] and. blew on eagle s down. Then he put the basket enclosing the salmon on the roof of His (the the house. Toward morning there was a noise inside of it. work inside of it. At daybreak he went up to boy s) spirit began to look at it, and a large man lay where the salmon had been. They took their things out of all of the houses. When they brought what had been a salmon inside a man went out and spoke to the many
Tc!u
Then
tc!ak u
anciently
u
.
llngi
Tlingit
tin
with
ka odzite
came
to
yue
q.
Eq
Copper
t
kati qlayu
twisted chain
it
be
the copper.
was
dusA_
his
yu yat!Aq!
around the
An
it
hln xo gudl n.
he had
gone.
Tc!ak u asAkA
Sometime
his
yuayete geayu
when
she had cut
neck
With water into
young man
s.
around neck
Lei A cdji ga ucti, ayA taoLigen duli taye. her knife. him she could cut, she looked at not
dulita ye.
her knife.
Eq
Copper
gu."
here."
q!Aq!e LtAqoga yaayu

were
bits of
on
a.
TcluLe a walq! duxo

Then
jse
x,
"Ha
"Come
Le ada
Then
that
IIAS
they
yaodzl
*
she called her husband,
came
dji
to
examine.
Duyi
tkAtmi
his
eq
copper
kati q!
chain
gwaya
was.
Tc!ak u
Anciently
qa
yen
there
His son
hung around
neck
lit!
[a fine-
people
lined ji n
used to
u yu dowasak
At tculu
As soon as
awusku uawe
he knew
it
well
t!
tu di
inside
named.
the basket
have woven basket]
a waxetc.
he threw
lit!
basit.
Ada
On
it
hit awuql& Ll. he blew eagle s This house down.

of it
Ya
kAqla n
on top
of
ke
up
aosita
he put
yu xat
the salmon
tut.
inside
of.
Djuqe q!aawe ade kayi k

Toward morning
inside
wudu
waa.
[a noise]
.
U xyek
His spirit-
u watsAq.
commenced
to work.
on the there was
ket
Qe
naa
came
day-
akekA
ni
ke
up
u wagut.
he went.
Qa
Man
Len
big
gwa ya
it
At
at it
sAta n,
lay
When
light
to look at it
was
yu xat
the salmon
All
yi yiit
10
a yidAx ga niyux At ka oduwadjel. from down out of doors things they moved.
in
was.
LdakA
t 3T u hitq! the houses
Ceyadihe n
Many
T
them
KiksA diAq!
yu xat
yi yi
tcluLe
then
un
nel
awuade awe
when they came
ux
qa
some
one
KiksA dL people the salmon what had been
with it into the house
out
308
KiksA
di.
"Let

all
[BULL. 39
the people go with their heads

salt
down."
So
it
was
given out.
had drunk
it
They brought up down in accordance with
and devil
s clubs.
As soon
as they
his directions
they vomited.
The
and sea water were vomited out. Toward evening the shaman bathed. Below this town is a little pond named Beating-timefor-shaman lake because he also bathed in that. In the evening his spirits really came to him, and blood kept running out of his mouth. The sea gull for which he had gone out came to be his spirit. Then he showed them all things that were to be done to the salmon down He called [the in the creek. "Cut them into four pieces," he said. After that his spirits said to him, tabus] Adeya ("That s the way"). "Tie up a raft over there on the edge of Noisy-waterfall." He was This waterfall comes testing his spirits to see how strong they were. down a long distance. The KiksA di began to get on the raft, which
devil s club
qUkawAna
he started to
speak:
"Yin
"Down
duca nagiiadi yu
their
let all
ilntqeni."
people."
Yuayu yux awagu

That
is
t.
heads
go with
the
how
out
it
was given,
Ke ya oduwaxa
Up
"they
GL!
salt
qa sUxt!.
and devil
.
Yek wududzigu t.
A
spirit
Tc!a
Just as
do qlwaya
they had drunk
it
.
brought
club.
came
to
be
let out.
soon as
up
yen dona awe wuduLiqo

there according to
his
YuslA
The
club
xt!
s
qa yue/L! wuduLiqo
and the sea
water
Xa nade
Toward, evening
,
command
they vomited.
devil
were vomited
out.
ya qogahaawe wudicu
when,
it
tc
yui
xt!.
Ae qlgaya
Below
this
hoe k! u ye wuduwasa k u
a
little
was getting
bathed
the shaman.
thus
was named,
place
pond
Xi
dja-eq!i
lake,
ata odacudjl djavu.

because he also bathed in
it.
Xa naawe
At evening
qle ga
truly
kaye k
his spirits
wua
him.
t.
Beating-time-
came to
for-shaman
Doqle nAX ci tc!a From his mouth blood far

osite was
that out for
yut qlanAsxe
out
ntc, dul
yekq! gagaA
tin.
Duye gix
cuka wadja
he showed them,
apart
ran always,
his spirits
when they would Become his come to him. spirit
we daqa A cuyaodzihowu ke
he came to go
Ladi.
Aga awe
And
"Daqlu
"
a qA
all
seagull.
then about
things
wehi n
the creek
yik xa di ade da down in salmon what

ctc."
it."
gAX done
to
ya.
,
n ylkA q! wucdA x
"
do with.
Four
[pieces]
."
into
gatduxA
cut
Doq!wa}Â x
From
his
ye
thus
awasa
it is
"Adeya
"
Atxawe
After that
ye
thus
mouth
there
called
That
s-the-way."
10 acia osiqa
said to
duye
gi,
"Yu
"Over
doA Kes-A xdji-hm

Noisy- waterfall
Aq!
at
it
gadu
tie
slit
xanA
a raft
s!
him
his spirit,
up
yuqla
gale
it is
swAnkAq!."
fall."
AkiiLe nxa
He was
testing
ayu
it
duye kqli ade

his spirits
at
it
on the edge of the
was
Jitsl niya. how strong they

were.
YAX
Far
yuqla
fall
ade uduwaqla siya.

comes down.
KiksA
di
akA
on
di a
odeha yuxa
the get
nAs!.
the water- there
KiksA di
to it
started to
raft,
from
whence
Duye
His
kqlitc
spirits
ye
thus
uwasa
named
it
"Tan-xa
nAs!."
Wanani sawe
At once
aka wana.
he said
"Go."
"Sea-lion-raft."
Yuxa nAs! AdA x

The
raft
qlaodisa
he started
Yuqla
is,
tu de
into
yis
for
yuLe nAx qa Lei

the one
on
it
to blow.
The waterfall
the tabus.
man
not
a That
SWAXTON]
his spirits
TLINGIT
MYTHS AND TEXTS

"Go."
309
At once he said He began One man was not courageous enough to go down into the waterfall, and when the raft went down he seized the bough of a tree at the edge of the fall. Then it went under. It was gone for
named
Sea-lion raft.
blowing on the
raft.
one night.
Next morning the noise of shamans sticks was heard at the mouth The raft came up from underneath. Meanwhile the one that had saved himself came among his friends and told them that Therefore the women were all weep the KiksA di were all destroyed. When the shaman saw them he spoke. His spirits said that the ing. people were not hurt at all. Nor were their clothes even torn. This The man who jumped out, however, is why a KiksA di is very brave. was ver} much ashamed. Then they brought the people up from [the place where they had come out]. Now the spirits worked in him, and he sang for another land otter
of the creek.
7
He sent out his clothes-man so that the people could see his strength. "Take a spear" [he said]. He to a point that could be seen below. went to it. He saw nothing, and stayed there that night. Then he
tuwil wiltsin.
waa
strong.
Yuqla swAnx LixwA

The edge
of the
sli
At
tU ne
aolicfi t, yuqlastii
de
was hanging thing bough
he caught,
to the waterfall
waterfall
kAt
down
into
caoLixe dje
it
ayu
when
yuxa
the
nAs!.
TC!ULC
Then
hayide
down nnder-
wullgfi
it
s!.
Leql
One
[night]
went
.
entirely
raft.
went.
neath [the earth]
uwaxe
it
was there.
Tsluta
ing
hln
wA tdi akaye
mouth
of
k wudu waAx
was heard
Atxe
tc.
HayinA x ke
From under neath
Next morn-
creek at
noise
of beating for
a shaman.
up
ya osiqlut yuxa
came
the
nAs!.
raft.
Yucwuts!ine xea duxo nqli xo ya wugut.

The one
that saved himself
his friends
Ye
So
among
gfixsati
were
all
came.
.
ckAlnfk
he was
tell-
KiksA
di
qot
lost
cu waxlx.
were
all
Ca
Women
qo a
therefore
.
Tclayu
Like
it
the KiksA di
ing them
quickly.
weeping.
ixt!
in sha-
waqcl yi ayu
sight
yeyati.
it
Atcayu ye yawaqa
This
is
Duye
gi
qlajÂ
said
that
was.
man Lei
not
why
so
he
said.
His spirits
way sa a wan? yu llngit. the people. anyhow arc hurt

s
wa
A na
Clothes
ts!u
also
Lei aka owulsIeLl.

not
Atcawe
This
KiksA
di
tuwu
is
litsln.
Yuqa qo
The man,
kfi
a KiksA di
very brave.
however,
is why deq! aka x ada qt wudjlxl xi. 10 was much from on it out of it jumped.
they
tore.
ashamed
Aka x ke yadusku
From
on
it
x.
up
they brought them.
Uq! yek wu
There
spirits
at.
Ts!u ku cta aya waci dulatsi ne At yAq dosta dayu.

land
otter
worked Another
in him.
he sang
for
his strength
something
[people]
could
see.
Al haiat
Below
it
lu
point
wasatl nqla
could be seen
ade
to it
aka wana
he sent out
doxonqa wo.
his clothes-man.
"Wusa
"A
ni
spear
gA
for
tAn."
take."
A ya wuqu x.
To
it
Lei
Not
da sa
anything
awusti
he saw.
n.
A
There
u waxe xa
he stayed
na.
he went down.
that night.
310
came back.
[BULL. 39
was day he (the shaman) said, "Take me down He said, "Go around the point below here." He said to his there." clothes-man, "Be brave." Then he spit on the end of the spear. He spoke to get strength. When he got up after speaking and threw it over the point he hit the land otter in the tail. Now the shaman sent The land otter lay stiff. for it [and said], "Take it round there." was stuck into the end of its tail. This is why even now the The spear people call that place Point-thrown-across. He put the shadow of his paddle against an island below this. He was going to cut off the
When
it
tongue of the land otter upon
This is why they named it (the shadow). the island Divided-by-motion-of-paddle. a He fasted eight days on the Afterward he came up, island, when he cut off the land-otter tongue.
and they were going to start home from that place. He lived for more than a hundred years. His spirits were of such strength that he lived so long that he could just turn about in one place.
Ax
Yui
ke
uwaqox.
he came.
Tc!uqe q!aawe ye yawaqa

When
it
"A
ya xAt wugaxa
take.
."
From it up
xt! The shaman
was
so
he
said,
Down
there
daylight,
ye yawaqa
thus
said,
"Yal
"This
nAxa
when
below
uwaqo
go
x.
Ye
Thus
ayaosiqa
he said
to
point
around."
doxonqa wo,
his clothes
Iguaye x
You be brave
q!wAn."
(imp.)"
Ada de
On
after
it
qUsto x
he
spit
yufi
da
kutc!.
end
of.
man,
the spear
Aolihi k.
He spoke
[to
.
Le
Then
uwudagude awe
when he
got up
doqlwayA x
with his mouth
s!.
Le
then
yilqlakA nAx
over the point
ke
up
get strength]
gwugugo awe,
when he threw
"A
yuku
de."
cta-Llit
s tail
uwagA
he
Le
Then
olitli
lay
aka wana
sent for it and said
yui
xtlitc,
it,
the land-otter
hit.
the shaman,
nAx asaqo x
take
it
Qas!
Stiff
yA xayu ka
like
k yuku
cta.
Yua da
The spear
u yasa k
call it
"Around
(imp.)."
the land otter.
there
duLli
its tail
de yaxAt.
stuck in [the
Atcawe
This
is
tdu yidAdi
even now
qa wutc
the people
ye
thus
why
end
of].
Yuq!akA nAx-At-yadugu
q.
tli
Al haya
Below
it
qhlt!
an island
doaxa yf
c
At
cta.
a watsAq
he put
The-Point-across-which-hc-threw-it.
his paddle against it
aâ hayi
of
it
AkA q!
On
it
ALlu
ax
from
it
AqgwaxA
to cut off
yuku
A tcawe
This
is
the shadow.
the tongue
of it
he was going
the land otter.
why
10 ye
thus
uduwasa
they
yuqla
t!
t!
WucdA
L!ii t!i
x-aolixI dia.
NAsIgaducu
Eight [days]
aka
on
it
named
the island
the island
Dividcd-by-motion-of-paddle.
qle
waxe yuqla
nq!
yuku
cta
he fasted
the land
otter
tongue
a wuxAci. when he
cut
it.
Atxawe ke uwaqo
After that
x.
up
he came.
Yua
de
now
t!
ke
up
nago xlagas!.
they were, go ing to
start
Leq!
One
hA ndit
hundred
tak
years
qaacu riAx
more than
That place
home
from.
yikawaya
aga
for
it
qodziti yiya.
he came
to live.
Wucduwage gm
"
yawanu
ktc
they were long
He just turned around

in one place,
.
he came so that
duye kq!e ade Jitsmiye tcayu yaâna

his spirits
then
were of such
strength
when Be was dying.

off
By a mere motion
of his
paddle he cut
the land otter
tongue.
100. MOLDY-END"
The Sitka KiksA
di
have a salmon stream called Daxe
t,
and the
The boy was pla}T father of Lively-f rog-in-pond went there to camp. ing on the beach. Afterward Lively-f rog-in-pond caught sea gulls by means of bait. Then he was hungry, and went into the house. He
He asked for a piece of dry salmon, and cried for something to eat. they gave him a piece of dry salmon that was half moldy. He said,
Then he threw did you give me a piece that is half moldly ? it into the corner of the house. Again he went to pull in a sea gull. When the sea gull swam out from him he waded out and fell into a
"
"Why
hole.
He was nowhere
to be seen.
Now
his father missed
him and
"
said,
Where
is
my
child
He
They
said this to his wife. called to him,

"
Then they got
up.
They looked
you?"
outside:
Lively-f rog-in-pond, where are

a/ye IIAS qo satAntcye
n.
They looked
t.
,
Yu Cl tlka aKiksA di
The Sitka
KiksA
di
u ye dowasa k DAxe
called
they have a salmon stream thus
Daxe
After
t.
Ak! u tatsl n
Lively-frog
s
Ic
ako wudzita
came
to
YuyadA klu
The boy
father there
camp.
qosii klu Iqq!. was playing on the

beach. t
AdA xayu
it
.
Ak!
tatsl
yuke Ladi
seagulls
Aslnfi tla.
caught with
bait.
AdA x
And then
dul
to
van
uwaha
was.
Neie
Into the
Lively-frog
him hunger
x.
house
wugu
t.
At yantc wudziga x.
Something
ci,
to eat
Atqe/ci
dry salmon
awaxo
Doqlwe x wuduwati
His mouth
>
he went.
he cried
for.
A piece of he asked for.
they gave for
yuAtqe
salmon
ACUWU
half of
wudiLA
a piece of dry
which
x. was moldy.
Ye
Thus
yawaqa
*
"TsUs
"Only
ACUWU
half
he
said,
wudiLA xe a k u ce
moldy
is
gi?"
Qaqle x
de.
to.
yi
ti
yu de ke awuiidju
into
it
q!.
Ts!u
Again
why
did you give me?
Corner of house was
up
he threw
it.
wugu
t he went
yuke LAdi Asnu taye

the sea gulls he was pulling in
AdA x yuke
After
it
LAdi dudjinA q dak

from him
out
the sea gull
iiAkwA n tcluLo hntc ts!u dak acuye nAskwAn.

was swimthen
TcluLe qjlkx \vukw;Vn

Then
n.
out
he
also
out
waded.
.
he waded
ming
dukanA x qo cAkAn duwako

from him
a hole
Ts!u Lei dekl awusti

Again
"
he fell
into.
not out there he was seen.

,
AdA x
Then
dui ctc wuslha

his father missed
.
ye yawaqa
and
said,
Gusu Axyi
my
tk!."
DucA
s.
ye 10
so
him thus
"Where is
child?"
His wife
Adayaqa
he sp oke
AdA x
After
it
tcIuLe
then
hAs wudina
they
got up.
q.
GA
They
ndi hAS
they
.
QtI
AdA x
After
it
to.
Outside
looked.
hAs
they
al q!
called to him,
u Ak! u tatsI n gusu

"Lively-frog,
we
are
e?"
you?"
HAS qocf aga

ere^y^
TcAwayi
q!
where
ToaEecI for him.
Then they called
where
Wrangell version.
311
312
[HULL. 39
everywhere. They called to everything. Then they went to the place where he had baited his traps, and saw his tracks leading into the water. They wept, saying, What has become of you, my son?" The man waded out, crying, looking for his son. Then they did not They hunted everywhere for him. Next sleep looking for their son. went into the water and along the shore. They had not morning they eaten anything since their son was lost. They hunted for him all sum mer. After they had hunted for him for months they gave up looking. Lively-frog-in-pond had been captured by the salmon people, how ever, who swam out with him. They looked to him like human beings. Then they came to the salmon people s village with him. He pouted Then the salmon people all the time because he was always hungry. "Let us with him to Amusement creek." So they went with said, go him to the creek. They put his arms around the necks of sand-hill cranes at the creek s mouth.
"
IIAS ai q!
to everything.
AdA x
After
it
Aq!
at it
Asnu tlaye At hAs uwaA

he had baited there they
aq!o
s-iti
IIAS aositi
they
went
his tracks
saw
"Wa
tcIuLe
then
I
hlnx hAs aka wusike.

in-to
HAS gA
They
xsate ye hAs qlayaq a

thus they said to [him]
sA
the they
went.
crying
"What
water
wani
has be-
Axyftl?"
AdA kdage nakwA

Outward
n gax tin duyl tga quti

for his son
s!
yuqa
t
come of you,
my
son?"
he was wading crying with
looking
the man.
AdA x
Then
tcul hAs
never
they
uxe
q!"
xo hAs qucT hAsduyl

while they
tga.
DJAldakA
Everywhere
vet
[their]
slept
hunted
for their son.
son
5 hAs
they
qoci
hunted
for
ax ts!uta
after in the
it
yuhi n taq qa yen tcuka

in
Lei hAs At
Not they thing
t
uxwa
ate
morn- the water
and along the
shore.
ing
t
tc!u
then
hAsduyl
their son
Iqo wustiyi
was
lost
dAx.
since.
AdA x
After
it
dJAldakA
everywhere
yukuta n HAS
all
summer
they
qoci
hunted
hAsduyl
tc.
tga.
AdA x
Then
for their son.
dis cuwaxl x months were all past
aga
for
hAs ôcjyi
hunted
a
which
hAs
him they
after they
aoHxa
gave up looking.
AdA xayu Ak! u tatsl

After
it
n qo a xat qoa nitc Asgfyu wusine

however, salmon
people
x.
Dui n
With him
Lively-frog,
were
captured him.
.
10 ya
yAnAkwA
ni
s
n tclaye
those
llngi t
people
.
yex duwage
like
yAti
were
AdA x
Then
u
dul n xat
with him
sal
there were
swimming
his eyes
in.
mon
qoa
ani
yawagu
they got.
AdA x
Then
Lei tucqe nutc

he was pouting
all
tcALA k
because
"Dufn
"With
dui
yan
hunger
people
to village
to him
the time
uha
itc.
AdA x yu xat qoa ni ye ya

Then
the salmon
waqa,
*
u yAk nA gaha
let
was always.
people
thus
said,
him
us go
KatA xwAxsAkA-hl
Amusement creek
ni
de."
to."
AdA x
dul n
yAkuwuha yuhi
they went
li.
nde.
AdA x
Then
Then with him
to the creek.
ase
nAx
of
dji
yAnduwati
yuhi n
wAt
of
du
around neck
they put his hands
the creek at mouth sand-hill

cranes.
UNI VERS
SWANTON]
TLINGIT
r
MYTHS AND TEXTS
313
Afterward he was alwaj s hungry. But when he began to take some eggs from among those on the beach, they shouted, "Moldy-end is a eating eggs along the beach of the town," and he felt badly. Next door to the place where he lived the people were always danc After a while he looked into the house where they were dancing, ing. and his face was all over fish eggs. It was the herring people dancing for joy. One woman called him aside and said to him, Do you remem ber when you said something against the salmon people? That is why they have captured you." She said to him, "Do you know the creek over there? When you are hungry roast salmon from it in the fire and eat them there. After you have eaten, put all your leavings into the water and your roasting sticks also, in order to wash the leavings When he was hungry he did just the way he had been told. When he was very hungry again he went to get another salmon. He
"
off."
AdA xawe duft yan

Then
to
uhfi itc. him hunger always was.

t.
AdA x yua
Then
nigaya qAhii
eggs
k"
on beach of the town
clyAdihe n were many
qa yAtle nAx Akaodica

and from among
Ketla n duwai q!
They were
shouting,
"CAnya
k! u Lax an igaya
town
along
them
he began
to take.
"Moldy-end
beach of
ok".
qAhfi
gu ayaxfiV
is eating."
AdA x dutu wu yen

Then
his feelings
eggs
were
bad.
Atlu k
Next door
dukida
to the place
kade yAgase tc ALle x. where he always went on dancing.

lived
AnA x
m~l
house
t
aoLige n
he looked
After that into the
yu a AduLle
where
xe.
Tc!uLe duyaki k a nel awutiyi dJAldakA

Then
his face
itLsKde
duyaki k
"
j>
dancing was going on.

u
IT
was
1
all
his false
gaq!
rish
wusi
was.
ti.
HAdju yao qoa

Because
herring
a
it
yu ALA k
was
for
it
AL!C X hAsdutuwu
dancing
for it
eggs
.
people
their feelings
4
sigu
were
He
ad A x Le nAx cawA ttc

one
wuxo x ye Acdayaqa
called
Isikil
"
gi
?
There was there
woman
him thus
said to him,
happy. xfit
Do you know
qoa nix
people
qU naqeLigA t
when you
"
A a ya
is
i usinex."
AdA x ye
Then
Acia osiqa,
salmon
ever said that anything against
why
they captured
you."
thus she said to him,
"Isiku
"Do
ge hex ka wadayi
?
hln.
creek.
Ayi k dAx xat nAdA x

Down
in
it
gAneltsi
roast
kx
fire
know
and
you
that
il
is
there
from salmon
from at
i
by the
tcUgu
hi
qlsa
it
yanha
when
is
AdA x yen
Then
itsi
there
ixayi
after
qlaite
dJAldakA
all
10
eat
to
you
there
you
your leavings
hunger.
have eaten
nde
ye
then
yunAsnfk,
put
gi-da a
tslu
also
Adil
dAx
it
yu
to
nawuslk."
into the
your roasting stick
from on
wash
off
the
water
leavings."
Te!uLe
Then
duft
to
yan
hunger
k".
wuhayi
being
tcU
just
wa
him
he
sA how
to
cu kAn
all
duwAdja
he was told
tcU
just
ayA x
like
it
qowanu
did.
AdA x
Then
ts!u
aLe n
much
dul
yiin
hunger
uwaha
was
last story.
tslu
again
again very
story-teller.
him
a This
has been expurgated by the
For the proper wording, see
314
ate
it.
[BULL. 39
Just as he* had been told, he put his leavings into the water. That evening, however, the eye of off his roasting stick. He cried with it, and did not the salmon people s chief was sore. Then the woman said to him, Do you know where you cooked ? sleep. Perhaps you left the eye there." He found it, and when he had obeyed her directions the eye was cured. After this the woman said to him, "They are going to start home with you." Then all of the salmon people started home with him. Afterward, while the salmon people were swimming along, they spoke
He washed
k 4
By and by they came in opened and shut. When the salmon went through them would be cut in two. Now they passed through. saw canoes [of the herring people] coming to meet them. We They have done all of our work before you" [said they. They answered]
of the
sit,
of which they were frightened.

sit.
sight of the it, some of
It
"
"When will
your cheek-flesh save the person that eats

cheek-flesh."
it?"
"Our
eggs are our
wugu
agA
to get
taget.
AdA x awaxa duqlwai te. Ade cukdu

Then
hl
he ate
djesiye
as he was told
he went
another salmon.
what he got
his
for
There
all
mouth.
tc!A aye
right
like
x
it
duqlai te
his leavings
nde
ye
thus
aosi ne
he put
dutsl gi
his roasting stick
ts!u
also
Ada
from
.
wuu
s!.
into the
it
washed,
water
AdA x
Then
xfi
na
xat
salmon
qoa ni
people
s
anqa wo
chief
du waq
his eye
u yanl k
in the even-
was
were
sore.
Adjiyl t On account
of it
"Isiku
"Do
ing
cda yAduqA.
he
cried.
Lei
Not
wute
he
x.
AdA xayu
Then
slept.
ca wAt woman
ye
so
Aca osiqa,
said to him,
know
you
5 gi
?
yu a
where
At
things
gayisl yiye?
yo u cooked?
GWA!
Perhaps
it
to
a
there
kao-uxi x
you
then
left
yuqa
the
wage."
eye."
AdA x qo
Then,
ye
so
awu
ye
sniyi
yu anqawo
the chief
tcluLe
wune x duwa
was cured
ii
q.
however,
having done
thus
AdA x yu cawAt
Then
the
Acia osiqa,
said to him,
woman
duxu
n."
AdA x
Then
djiidakA
all
yu
iane de home xat qoa ni dul n At

"Away
his eye.
De
ke At gAx
they
are
to your
with you up
started
wuxu n duani
to ins
de.
going to
start."
the salmon
people
with him
home.
He-adA x
While from
this
ye
thus
yanakwA n
were swimming along
ni.
yu xat
the salmon
qoa ni
people
kAdunl k
mentioned
sil t
siit
hAs
they
10 Ak Lixe L
were frightened
yu xat qoa
the
11
.
Wanam sayu
At
last
wududzitl n yusil
they came to see
the
t.
Wu cte
Together
sal-
mon
people.
silt.
yukudinu k
it
AnA xayu
Through
it
ye naa
would go
yu
xat.
AdA xaj u
r
A xoa
among
them
yu xat
the salmon
would close.
tc.
the salmon.
Then
[to their creeks]
kaxdu
AdA xayu anA

Then
q hAs
it
wu
ha.
HAS
They
ti
a ositen
"saw
hAsduge
to
would be cut
in two.
through
they
came.
di meet them,
tc."
yanagu
"
we yak u
flesh
"YfcukAt
"All
qo ya kAntu
."
Lei yidA di gwedji

all
were coming the canoes.

cheek
before you
we have
it."
done our
work."
Yi wActu qlo xotc qoga xsinex de dJAAxa

[when] will save whoever eats
qlu."
"AwActu
"Cheek
qlo xo
flesh
ayu
are
"Your
15 haga
our
eggs."
SWANTOX]
TLINGIT
MYTHS AND TEXTS

They
"
315
said to one another,
"Where
"To
Then the salmon gathered together. are you going?" and some said,
Chilkat,"
We to
"To
the
Stikine,"
others,
others,
"To
Taku,"
others,
They mentioned all of these rivers. came to the mouth of the river. They said, "Stand up in the canoe Then one stood up in the canoe to look and see where we are. and one would go the fort ready around. The salmon would say, up to look. What they called a fort was a salmon trap. Every time will soon be ready." he came back he said, By and by he said it was ready. Then the salmon people went thither. The salmon people entered the creek. They were very happy. The evening after they
Alsek."
1
others, "To After that the canoe

Nass,"
"Is
?"
"It
went to surround the fort. All the salmon went up in the creek in two schools. Then his mother, who was cutting down on the beach, saw Lively-frog-in-pond. He thought he was going to his mother. Then his mother called to his father to come and spear him. *He
AdA xayu wucxA

Then
"Gude
"
nt
hAs
they
ya odigu
got
yfi xat.
the salmon.
Ye
Thus
hAs
they
qla yaqa,
said to each other,
together
sa Which way
yi
yAk
Axo
a,
u gwaha."
going?"
are you
Axo a Among them

a
DjiJqfi
to
Chilkat,"
ye
thus
yawaqa
some
said,
"Oha
"We
qo a
now
Stiqlhi
to the
nde,"
a,
"Qo
"Now
tde,"
Axo
t
a,
"Tlaqo
"To
de,"
Axo
a,
Stikine,"
others,
others,
Taku,"
others,
"Na sde,"
"To
Axo
"Alse xde,"
"To
DjildakA
All
yahl n
these rivers
HAS
they
awasa k u
mentioned.
u
Nass,"
others,
Alsek."
AdA xawe hm wAtt

Then
river
to the mouth of
wuslixl x
got
we
xat.
Ye qoya
So
waqa,
"Yak
"Canoe
nAx
from
11
the salmon.
they said,
a gfix
where
[we are]
dAha
n.
ni."
AdA xayu qAdu

Then
}û xfit
the salmon
-
ke wuta
out
ni
Asge yu yak
inside
"Yii
"The
nAx
from
stand up and
see."
to see
was
canoe
nii
wudiha yen
there
AdA xayu
Then
tc."
ye
thus
IIAS
they
yanaqe
would
tc,
Agi
?
Lei
not
started to stand.
say,
fort
uni
l
Tc!uLe
Then
Le nAx
one
AkikA
ayasa k
called.
ndi.
11
.
akA nduqe
they told.
tc.
HAdju
This
is ready."
ttrgblip to see
yuca
ye
thus
A sgiyu yunu
was that
wu
ye
thus
IIAS
they
TcIuLe
Then
qox wudaqla ktc

back
every time he
a salmon trap
a fort
came
yanaqe
saying
tc
"Deye
nde yanAni
will be
n."
Wanani sayu yen uwanl

At
last
ye 10
so
he was always
.
"Soon it
ready."
there was ready
yawaqa
he
said.
Xat qoa ni Salmon people

minds
t
de yen uwanl
thither
.
TcIuLe
Then
the evening
hin uwaqlA q
creek
u xat.
.
went.
went in
ii
the salmon.
LAX
Very
hAsdutuwu
their
yuk!e
He adA
After this
x yuxa na
Adade
to
waat yunu
[they]
the goodness.
surround
the
fort.
went
AdA x
Then
djiJdakA
all
yu xat dexnaye x
the salmon in two schools
hint ya waa.
in the
AdA x
Then
went.
there
ai t aositfn^ saw
creek
duLa
his
IgedAXA c
cutting down on the beach
AkKatsi
Lively-frog.
n.
AdA x
Then
duLa
his
xA ndi
to
yanagu
mother
mother
he was going
dutuwu
tc.
TcIuLe duLa
Then
his
he thought.
tc tla yawaqa mother called to
dui ctc
his father
gAtage
to
qA dju AXA nt 15
to her
come and spear him
316

close to her.
IBULL. 39
fine salmon around here." So his father speared him. He lost con swimming Afterward the man said to his wife, "Cut it to use it sciousness. But when she was trying to cut off its head it seemed hard fresh." for her to use her knife, and she saw the copper that had been about
swam
Then she
called out to
him
again,
UA
is
her son s neck. Then she cried out, "This is my little son. He must have been captured by the salmon people. Here is the copper ring that was around his neck." Now she took out a mat with feathers She laid the mat down and put the feathers around the inside of it.
salmon.
After that she put the mat on top of the house.
In the
house, however, they kept singing shamans songs for him. In the middle of the night something shook on top of the house.
about his head.
that he had become a human being he looked at him again, he saw that he had become a human being still farther down. Then he looked at him
Looking
at his son, the
man saw
When
.ski
[so]
uwaqU
he swam,
q.
close
hex
around
here
uwaqU
swims."
q."
s WANTON]
TLINGIT
MYTHS AND TEXTS

human.
317
again.
He was become
I."
entirely
After that they heard a

"I
am Moldy spirit inside of him said, "It is said another spirit inside of him, end-of -salmon. It is "It is Another I, Sand-hill-crane-at-the-mouth-of- Amusement-creek."
spirit talking to him.
The
I,"
spirit in
him
said,
"It
is I,
Sit
spirit."
And
"It
the
is I,
woman
that had
spirit."
helped him also became his
spirit, saying,
"It
Woman
is Another one said inside of him, another one spoke inside of him, saying,
I."
I,
"It
Herring spirit." Then is I, Salmon-people s-
canoe spirit, After that his father came to him, and the shaman said, "Clean everything in the house thoroughly." Again he said, "The young women must never live in this house but in another." He also said, Put clean sand around the fireplace inside. Never let a woman look Then he went into a trance, at me." The spirit was singing in him.
"
Hngi tx
become a
siti
was.
AdA x
Then
a-i t
at it
a-i t
at
human
siti
was.
.
tslu him again
At
there
aoLige
n.
DjildakA
Hngi tx
become a
being
he-lo"6ked.
The whole thing
being
human
AdA x
Then
,
ade
there
yek dutu
spirits
yuqlayatA nk.
they heard talking.
"
AdA x qo a ye
Then,
however, thus
in
him
qlayaqA
it said,
"XAta
"lam
u ya CAn}âk! La
*
x, Axat,
it is
I."
yii
qlyaqA }ûye k dutu

thespirit
"
q!.
Moldy-end,
said*
insideofhim,
"XAta
ya,"
yuqlayaqa
said
dutu
q!
yuye
said
k,
QatukwA
"
x-sAka-hl ni"X
It is
I,"
insideofhim
thespirit,
Sand-hill-crane-at-mouth-of-
wAtkA-du
Sil
li,
ya
xAt."
I."
Ts!u ye yawaqa
Again thus
the
yuye k dutu
had helped him
q!,
A taya
is I*
Amusement-creek,
it is
XAt."
I.
the spirit inside of him,
"It
t-koye ga
Sit spirit
AdA x yu cawAt Acukawudja yi

Then
ts!u
also
duye gix
become his
spirit
woman
that
osite
was,
"XAta
"It
ya,
CawA
is I,
t-qoye k Woman spirit,

Herring
spirit,
xAt."
I."
AdA
Then
t."
ts!u
again
dutu
q!
ye
thus
it is
Then
insideofhim
aya waqa,
said,
"XAta
"It
ya, ya.o-qoye
k A
xAt."
I."
AdA x
ts!ua-i tts!u dutu q!

another one
inside of
is I,
him
aq!aodita
spoke, saying,
"XA
"It
taye
is I,
Ke Ladi-qoye k axA
the Sea-gull spirit
AdA x
Then
ts!u a-i t
another
t."
ye
thus
I."
yawaqa
spoke
dutu q!, insideofhim,

dul c
his father
to
"XAta
"It
ya,
Xat-qoa ni-ya gu-qoye k, AxA

Salmon-people
t.
s
10
netyi
is
I,"
canoe
spirit,
I."
AdA x
Then
duxA nt uwagu
him
came.
Ye
Thus
q!ayaqa yui
said to
xt!,
"We
"In
him the shaman,
inside of
the house
IdakA
all
tceq!
dirty
axgA ndi naiu

outside
s!."
AdA x
Then
ts!u
again
ye q!ayaqA
thus
"Yls
"Young
things
lit
put."
he
said,
aca women
Then
we
nelq!
ye
thus
,
tcAgo
another
"
ahi
never
in the house
house
ye ylq! down in so
it is
hAS
they
well
nAgAti
will
."
be."
AdA x
AdA x
Then
ts!u
again
ye
so
yawaqa
he
said,
,
We nelye
cawA
t
gA nda k!ede n naiiJe

fireplace
wu."
"
Inside the house around the
you put clean sand."
ts!u
ye yawaqa
he
said,
"Lit
"Never
again thus
woman
xax utgene
at
q."
At
Was
ci
sing-
yu yek
thespirit
me
allo w to
look."
ing
318
wrapped

in a mat.
[BULL. 39
He was brought
into the house.
There the}7 put
He sang in the house, walking around eagle down upon his mouth. the fire. Then his spirit asked to have a rattle made for him. Pie So his rattle was made also said an apron should be made for him. His drum was like the s!us!, a but his apron was designed like the sit.
painted with the sand-hill crane.
Afterward
his
bone necklace was
Then the spirit inside of of pieces like salmon and herring. him danced. He saw the salmon very plainly as if they were people about him. Then he would talk with the salmon people, and he
made
became a very wonderful shaman. His friends learned to obey him Whatever he foretold came to pass. He told them that absolutely. there was going to be a death before it happened. If a person was
"going
to be saved to
them
happened according to his prediction. If he told go hunting in a canoe and informed them what they were
it
it.
going to get, they got

dutu
.
AdA x
Then
yu gatc
a inat
tuq!
in him.
inside of he
kaotitli k. went into a

trance.
.
AdA x
Then
nel
house
wuduwacA
t.
inside the he
was brought.
Nelq!
At the house
qloaiJ eagle down
duqlwe
his
ye
x
duwau
duye gi
his spirit
AdA x
Then
At ci
he sang
nelq!.
in the
TcluLe
Then
mouth
thus they put on.
house.
gA nda
around
the
fire
yAgu
s.
t.
AdA
Then
q!a
voice
yAx
like
cecu x
rattle
wuduLiyA x
to
he walked.
have made
dudjiyi
for
Ts!u duklede di
Also
his apron
sAk a kadji ka waqa.

for
AdA x ducecu xu
Then
his rattle
him.
him on him he
said should
be made.
5 qo a
however
s!us!
(a
yex
like
wuduLiye x
was made
duklide di
his
qo a
however
sift
sit
yex
like
water
bird)
apron
t.
kAndu
djixit. was designed.
Duga wu du K yex kAndudjixi

His
AdA x dusUqse di
Then
his
drum
sand-hill
like
they painted.
bone necklace
crane
wuduLiye x
was made
xat
salmon
yex
like
qa
and
yao
herring
yex
like
yen
there
duLiye
x. they made.
AdA x
Then
aLle x
danced
yek
spirit
q!. inside of him.

t
dutu
AdA
Then
yuxa
LAX WU/SA
very
t
ayati n
[plainly]
uwaya
was
talk.
the salmon
who he saw
ni
tcA du}7 e x lingi

as
if
yex.
like.
AdA x yuxa
Then
qoa
.
tin
with
yuqlo laAtginutc.
he would
around him
people
the salmon
people
10 LAX
Very
wa
sa how
qaya qot wuneyi

person
wonderful
.
ixtli x siti become a he was.
Yudoxo
nqli
LAX wa
very
His friends
sa how
k.
shaman
doqlwa
bis
yex qodziti
like
TC!A da sa
AkAnl k tc!uLe
he told
then
aye x yuyati
like
it
mouth
came
(i. e.,
be Whatever to obey him).

to
was.
u Qok gwana wu
If
tcluLe
then
[it
qon
before
yuAkani
there were going to
k. he told them.
Qaye
If
u qo k gwanexe
a person
was going
saved
to
be
be a death
happened]
was.
tcluLe yuAkani
then
the
kk aye x
told
like it
yii yAtik.
it
Yen cu de naqo x yuyukoyasiqe k

When
to
way he them
hunt they went the way he by canoe
told
them
da sA
what
gAx dudja q qon

they were going to before
kill
uAka yanikk.
A
he had to ld them,
water bird.
SWAXTON]
TLINGIT
said,
"Do
1
MYTHS AND TEXTS

me
to
319
in the
Then he
not take
town right away, but
middle of winter. They did so. They stayed there with him. They took him to the town in the very middle of winter. Then the town people were very anxious to go out to see him. He said that a fine
man would
be sick very soon, and they believed him. So a good man did fall sick, and they paid him to treat him. Then he became rich. The people of his town said, "Let whoever is going to look on, fast.
All the
do.
town people fasted because they wanted to see what he would Then he would act like Jthe salmon, the herring, the sand-hill
sit.
7 r
The} were surprised to see all the things he did. not look at him. When he was 3 oung women, however, did to eat, he ate only those things which his spirit had purified for going him, and, when he was going to drink water, the spirit also made that He ate onty after his spirit had said, "You will eat clean for him.
crane, and the
The
this,
my
ye
thus
master."
He
,
did
all
things as his spirit directed him.
Qa
People
qlayaqA
he
said,
tsa."
so."
"Lit
"Never
tc!a
right
yuk
.
anx
out to the town With
AxI n ymtga s!i LAX but right me you go
taguylnq!
in the middle
of winter
Aye x
Like
it
wuti
Let
Not
dul n
with him
nahe ulgAstc.
they stayed there.
LAX
Very
they did.
ta k u yln tsa dui n an aotiga s!. mi Idle of indeed with town they took him him to. winter
"
AdA x qo
Then,
LAX yuk du wadjlk

out
however, very
T
were anxious to go out to see him

.
yu
antqenitc.
AdA x ye q!ayaqa
Then
so
Le nAX
one
the town people.
he said
was good
one
Ak!e yi qa kek u gwAnfk u man would be sick soon.

.
LAX dokle
Very
Aduwahl
n.
AVA
Like
X wutf Le nAX yukle yi qa wunl k! u

it
it
they believed him.
was
was good
man
fell sick.
AkA
ye
thus
q! To him
wuduwahi awase
they paid to
treat.
n.
TduLe
Then
anqa wo
rich
wusiti
tatl n.
on."
Duantqem
His town people
man
he became.
aya osiqa,
said,
"QUgaxeyi
Let fast
ado sA
whoever
At
is
gox
TcAtdakA
All
going to look
yuantqeni
the
qlexe tc
fast
wa
qa
qot
sa
yuk
out
t
du wadjlk.
they wanted to see
He-auA x
After this
yu xat
the salmon
qa
and
t
town people would
how
what he would
do.
yu yao
wuti
he
.
qa
yudu l
yusii
the
tcA
just
wa
t
the herring and the sand-hill and crane
sit
sa how
kunugu n
they would do
djildakA
all
LAX qaya
Very
person
wune
at
dJAtdakA
all
wucti n kAduni k.
with himself
Yuyl
he
10
did.
were surprised uJtl n.

saw.
he
did.
The young
ca
qo a
ever
Let
not
AC
him
Kayii
When
At
gugwaxa
yi
Let
not
tclA
women, how-
things he was going to eat
kuge yi
did so
tsUs
only (until)
duye
gitc
klede n
clean
wusniyi
made
for
his spirit
ts!a At him only things

clean
uxwa itc.
he
ate.
Qa
And
hln
water
dAnai ts!u Agu x when he was going to drink also

gitc
yuye ktc
the spirit
klede n
jaisinl k.
Da sAy
When
x.
made
ti."
it
for
him.
duye
JQ yaosiqa
like
"YutlA t
"This
gAge xa, Axsla

you
will eat,
Aga tsA Axe
my master." After that only he ate it. DJAtdakA t-At tslAs duye gi qlAqa k tslA tsA Aqlaye x tsa ye yuAsine q. 15
his spirit
said to him,
All things
only
his spirit
told
him
only that
like
it
indeed so
he
did.
320
[BULL. 39
He
did not eat anything fresh.
spirit told
him
to,
do he
did.
And
although he lived to This is all.
He was not married. Whatever the For that reason he lived a long time. be very old his head did not become white.
Qa
And
Lei Litu dji

not
fresh
At
thing
uxua
he
ate.
Qa
And
Lei
awucA/.
TcildakA
Whatever
.
yektc ade
the spirit
to
not he was married.

t!
him
dayaqayi aye x qodzite

told to
like
it
Yiwuya
A
aga kodzitiyi
he lived.
it
Qa ducAxa wu
And
his
he
did.
long time
on account of
head hair
Lei
not
Leti
wuni
did
tea
ax
it
became white
This
although after
wudici n. he became very
old.
Hu tclaya.
is all.
101.
QAQIATCGU
K"
Sitka were several brothers, the eldest of whom was named QaqlAtcgii k. They were fond of hunting. One morning they went out among the islands. [QaqUtcgu k] killed nothing. Again he went
At
where he had been in the habit of going. Then his name It is he who is always hnnting. was mentioned among the fur seals. Now when they were goingfor he might hear you/ Keep quiet, shoreward the eldest brother said, "Pull ahead quickly, for the wind Then they became angry. The bow man laid is beginning to blow."
to the place
"
All did the same. Then they began his paddle down in the canoe. The canoe, however, drifted out. It drifted to cover their heads.
On the twelfth he awoke to find the far out for six days and nights. canoe drifting ashore. He saw an island on which were sea lions,
seals,
fur seals, sea otters, and sea-lion bristles.
All had drifted on
Cltlka qlayu
At Sitka
ye
yati
living
wu ckikliyen
other
ye
dowasa k
named
11
hunxo a
was the elder
were brothers to each thus
QaqUtcgu
QaqlAtcgu
k.
k.
AL!ii n
Hunting
things
u ayu hAs ak citA that
n.
Leq! tsluta tayu q!a t!q!i

One
morning
it
they
liked.
was
islands
xode
among at
dak hAs uwaqo

out
x.
Lei
At utcA qx.
he
killed.
Ts!u yen uqo xtc, ts!u

Again
there
they
went.
Not thing
he always
came
again
dak
out
uwaqo
x.
AdA xayu
And then
.
yuqlii n
the fur seal
xo de
among
might
wuduwasa
he was named.
"Hu
"He
At 5
he went.
things
naqo xtciya
always is traveling around after
aya
is
CllkU
iJ
isa
gajj/x.
lie
hear."
Daq hAs naqo x

Ashore
they
."
a ayu
it
here.
Keep quiet your voice

,
,
were going
was
then
yuhunxo a
u wanuk
got.
ye qlayaqa
u Lak u aixa
"Pull
u ya ndunuk
Le
kjant hAs
they
the elder brother thus said to [them]

u
.
ahead
quickly
the wind
is
begin-
Then angry
t
ning to
blow."
Caqaha di The bow man

And then
yak
to the
awago q
pushed
duaxil ye.
his paddle.
LdakA
All
ye
thus
hAS
they
\
canoe
wudzigl
t.
AdA xayu cAna

heads
hAs
wu
dislit.
u Yuya k qo
a Le
wu Hxac.
drifted,
caroe to do the thing.
they started to cover.
The canoe,
c.
how- then
ever,
DekI de Leducu
Far outward
six
yA kaye qa
days
to
tat
DAS wullxa
.
akA tayu ke a odzlgit yen yu

o a that
up
he came
wake
and nights they drifted. lititk yuya k u there was drifting the canoe. on the shore
Yadji nkat qa dex Ten = the twelfth) and two Aoslte n q!at!kA q! u 10
( r
He saw
yi.
on island
Asiyu
it i
r
tan, tsa,
q!un,
yA
xutc!,
qa tan qlAdadza
and sea
lions
LdakA
All
ada
around
it
as sea lions, seals, fur seals,
sea otters,
their bristles.
a Story 07
is
a Wrangell version of the same story.
49438
Bull.
3909
21
321
322
to the island.

Then they took
their things up.
[BULL. 39
They stayed there

slept,
a }?ear one year. about himself. thinking

a gotten home.
When
and a half was completed, the man

a dream.
He dreamed that he had he said to his younger brothers, Let us head the canoe shoreward at random. The "Get up quickly. sun always rises from behind Mount Verstovaia." So they headed When it became dark they lowered their anchor into the shoreward. sea in the direction of the sunrise, and after they had been out for
One morning he awoke with
And one morning
many nights they saw a sea gull swimming about. It was really Mount Edgecumbe that they saw. When they got near to it they Head straight for the saw plainly that it was Mount Edgecumbe.
"
mountain,"
said
QaqUtcgu
k,
They named
aohtA q
the place where they
and toward evening they came near it. came in Canoe-resting-place. There
SWANTON]
TLINGIT
MYTHS AND TEXTS
323
he pounded out the figure of a sea lion so that people might know he had come ashore at that place. Then they came to Sitka. When they arrived in front of this town his old wife was weeping While she was crying she saw the canoe come in front of outside.
f
She saw the root hat she herself had woven. She started Wr hen they came in below the old up, and went into the house. woman felt happy. When her husband came up to her he gave away
the town.
all
^ This long time the death feast has been held for you." The young woman, however, was already married. She mourned much \to think that she had left her first husband who was now so
said to him,
sea-lion whiskers, sea-otter skins, sorts of things to the people He shook hands a with his brothers-in-law. Then the}7 fur-seal skins.
wealthy].
anA x gadusku
by
it
hu anA x yen wuqoxo

he
near
it
might know
that they
there
n. had come (ashore).
AdA xawe yaCi tlka

And then
this Sitka
de
to
hAS
they
wuqo
got.
x.
t
Ya/ane egaya qde ya hAS gaqo xayu tcla guayi ducA

This town below* (houses)
gant aga
outside
x.
Tclaye
Just while
sugaxe
she w as crying
when they were coming the old [one] his wife ayu aosite n yuya k jin egay-a de
11
wept.
yanaqo
To
it
was
she ?nw
.
the canoe
town
into the
below
x. was coming.
Aosite n
She saw
awu age
had woven
[what] she
xat s!ax u
[spruce] root
hat.
Wudihii n nelde
She started up
house
wugu
she got.
t.
Hat hAS
it
they
u waqox.
came.
Dutuwu
Felt
sigu
yuca wAt
the
can.
old.
Doxo x
Her husband
doxA nq!
to her
daq
up
happy
woman
gu dayu
when he came
MakA t-At
all
qadjide
ye
aosl ne
he gave away
aoliLe/k"
tan-qUdadzfi
yi,
u ya x tc!
sea-otter
things
.
to the people thus
sea-lion whiskers,
dugu
skins,
q!un dugu
fur-seal
An
qadji n
doka niyen.
Ye daya doqA
102.
THE SEA-LION HUNT
A canoe [load of people] came behind the sea lions at Cape Ommaney.
And
they camped behind them. In the morning they went out to the sea-lion island. They sharpened limbs on the ends to make the sea In that way they killed sneeze and pushed them into their noses. lions
off all the sea lions.
Cl
island
lutu de
(i.e.,
yak
wuga
got
s!
tan
sea lions
tla de.
behind.
AdA xayu
And
then
Atla
x
it
Baranoff to the end of

to
canoe
behind
they
Cape
t
Ommaney)
uwaxe
camped.
IIAS
they
Tsluta
ayu
dak HAS uwaqo x tan q!a

out
t!e
dade
on.
Cyl
Limbs
In the morning there
they
went
sea-lion
island
A\u
on the ends of
ka osixot! tan
sharpened
sealioiis
SAk
to
u
.
Ayu
This
tu de
into
IIAS
they
aka oslgu.
pushed them.
make
for.
sneeze
them
AdA xayu
And then
324
yAx
like
[it]
LAS
they
ayaohdJA q
were killing
off
yuta
n.
the sea lions.
103.
THE WAR
IN
THE SPRUCE CANOE a
People went to war from Chilkat in a spruce canoe. They drifted the people below, and they came to Di gatiyA. Then they defeated the Stikine people completely, and afterward they made peace
down on
together.
Djilqa
Chilkat
dAx
from
sit
spruce
yak
tinA
on
yik
down
xa
dji udigut.
Ixkf
Down
below
7
qa
people
kUt
on
canoe
to fight started
down
fast.
wulixa
it
c.
Dl
gfitiyA
yen
there
yawagu
ing.
AdAxaj U
And
from
then
(lit.,
hAS
they
.
CqUt
Stikine
drifted.
Di gatiyA
it
they were com-
it
this after)
qoan
people
caoduwaxe/tc.
beat completely.
AdAxayu wucti
And then
At
wuduLikle
together
(i. e.,
some- was made good. thing peace was made.)
a Probably refers to story 29.
325
104.
STORY OF THE KA GWANTAN*

a
From XAkAnuwu went

named from
seals,
man
their town.
The people used
which, not having guns at shanked and short-shanked hunting spears always kept in the bow. The shank of the long-shanked spear, which is grasped in throwing, is This man s name was Qake qHe. On s.tarting off, he went called cux. up toward the head of the bay. This Qake q! u te was a great hunter and used to kill all kinds of Then he stopped in a place things, but now he could get nothing. named The Bay, and dropped his anchor into the water beside the canoe. Immediately his steersman went sound asleep, but he could not. By and by a small thing began flying around his face, and, taking up his paddle, he knocked it down into the canoe. It made a
noise,
"Ts,
ts."
kedi, who were go out from there after that time, they hunted with long-
of
the
XAkAnu
to
XAkAnuwu txayu wuqo x

From XAkAnuwu
u yu andjayu duLisa k
.
yu qa
a
XAkAnu kedi
"XAkAnuwu
people"
u yu dowasak
went
man
named
Yu antqeni
The people
tc.
Atxayu
from
it
wuqo x
went
tsa
seal
ayu ada yu
it
the town
named
from.
was
for
hAS ku waatk.
they
Let
Not
u na qogastl
was
a gun.
A da
Long-
qa wusa
and
ni
cuqa yenduetc.
they always placed in the bow.
worked.
short-
shanked hunting
spear
shanked hunting
spear
Yua da A
The long
hunting
spear
ttcqet
dusgo qtc
always throw with
u ye duwasa k cux
tsa
seal
""
an dqtA/kt.
with
it
Ye
As
fol-
what they
thus
is
named
follows
as
cux
(upper
they
spear.
lows
rt part of slu shaft)
dowasa k u yuqii Qake

was named
the
man
q! te. Qake qNte.
Qake qHe wuqo

Qake
x.
off.
Geita x ke u waqox.
to the head of the bay
qWe
ti
started
up he
started.
At
slate
great
Things become a hunter for

u
sitr. he was.
LdakA
t-At
wadJAq.
he. killed.
Acdji
To him
qa wacu
was in
store
ade
there
All things
q gwA mya.
he could get
nothing.
LaA
udja ga we yen ca
there
kill
oLltsis.
Ye dowasa k u Yu gei.
Thus
it
Nothing when he could
he stopped [in one place],
was named
}
7
The Bay.
Na goq-nAxq!
From
the side of [his canoe]
hfm
jVwate
into]
yuducayl
x.
na.
Tfttc
"Sleep
AX
u
ya oiidJAq
killed
water was [dropped
his anchor.
like
him
duatle
gi.
Ho
He,
qo a awe Let ute

however,
not
DuyA x yadaqd
His face
ntc
yek
.
siga ik!e-At.
his steersman.
slept.
.began flying
a small thing.
around
10
Wanam sawe
At once
axa
AX
it
a watan.
he took up.
Ayi
For it
yaduyA x
*
yaodaqe
it
ni
awe
when
paddle from
his face
was flying around
oCf. story
32.
326
SWANTON]
TLINGIT
MYTHS AND TEXTS
327
u Daylight found Qake q! te still awake. He took up the bird he had killed and saw that its eyes were swollen up and hung down over Blood was on both sides of its moutn. What he had hit its face. was his own sleep. Then he called to his steersman to awaken him. He did not hear him. Qake q! u te took up his spear and pushed his steersman with the end of it. As he did not answer, he went over to him and found him dead. Like the sleep bird Qake q! u te had hit, blood was coming out of his mouth. Then Qake q! u te went along [I am now telling you about sadly toward the town with the body.
the very ancient people.]

in sight of XAkAnuwu there was no smoke and nobody walked outside or came down to meet him as he had expected. Tlren he jumped out into the water and went up to his house. The people of that town were numerous, and it was long.
visible,
When Qake q! u te came
axa
AX
it
71
a watan.
he took
Aca waxetc
He hit it
t.
yak
yi
into
wudzigi
it
t.
Ye dowaA
Asfolit
x,
paddle from
canoe down
came
sounded,
Ts,
ts.
is."
Yak
up. u
to fall.
lows
yi udzigl
it
"ts,
Canoe into
came
Tent
Then
never
utexe
he having slept
awe
when
qe waa.
daylight came.
Qake
Qake
u q! te
q! u te
qe na a awe
when
got daylight
s!
it
ax a
from
it
osita. he took
it
up.
Yuacawaxe
kA.
over
(on).
tci-At
hit
yutsf tsk
the bird
duwa q qa yax dixwA

his eyes
wudiqli
duwa q
his eyes
The thing he
and
face
hung down swelled up

(over)
Xadju duyatayi Asiyu

It
aca waxetc.
he
hit.
Ya doqlwa
His mouth
taq!
sides
ye yati
was
was
his own sleep
that
on both thus
ci.
TcIuLe
Then
aca saqex
he
tried to
doatle gi.
his steersman.
Let
Not
acqle kuAx.
he heard him.
igi.
Wusa
ne AX
from
it
blood.
awaken
His spear
a watan,
he took up,
aklii tctc with the end

he went
yuA q letsAkk
pushing
doAtle
.
TcuJ
When
not
acqle kuaxawe
he could hear him
his steersman.
a dak
out to
u wagut
kaolitle
k gwayA
him
cold dead).
Tclayu
Just like
duyatayi
his sleep
aca waxetc
he
hit
him
finding
(i. e.,
ade
to
it
.
A tiylyA yAx ayu

*
yati.
HAsduq!oata nAx
was
like
it
was.
ci Out from their mouths blood
udu wayage yAx

*
came out
like
yati
was.
LAX
Very
wa sa
how
tuwunu k
he was sad
AckA
him
uwagu
k.
t.
Ande
To the town
aya waxa.
he was
taking
on with
he came,
him
LAX
Very
tclji
"
guayi Llngi tawe yl

old
In
you
kAxanl
I
.
people are
to
am telling.
Lei s!lq
Not
Daq
Shoreward
akaosiya
he caught
sight of
-dua ni
his to^srn
XAkAnuwu
XAkAnuwu
t
.
A yua n Lei
not
t.
ts!u.
also,
smoke was the town
Le
Then
Llngi
people
gant
outside
wugu
yak
u
tcluye
then
would be walking
qtidji he thought
dutla
down
t.
yAx ungagu
him
Lei
Not
to
would come.
wu Jna.
it
TcIuLe
Then
yidA x
down from
hl ni
wugu
leya
t!
TcIuLe
Then
doqouwu di
to his dwelling
was
so.
canoe
the water he got into.
wugu t.
he went.
Cayadihe n
Were numerous
yu
antqeni,
yua
n.
the people
long
the town.
hit 15 yu At that time house
Agii
328
[BULL. 39
In those days doors were made of skin hung on the outside, and the women wore labrets. All of the people there lay dead as they slept
just like his steersman. bodies. Because he had
was saved, and to

the
this
He went through the houses among their knocked down Sleep not even one small boy day people have the saying, He knocked down
"
sleeper." They made a parable of it. Fur blankets were not scarce in ancient times, so Qake q! u te took two marten blankets out of a box and put them around him. He was
going to start away in desperation because he had killed his own He also put abalone shell in his ears and piled together the sleep. In a bag he carried along a bone knife things they used for snowshoes. and a bone trap, tied a weasel skin in his hair, and put a painted drum on his shoulder such as people used to beat when anybody was dead.
aqlaha di
to doors
ga nnaxAt
outside
nAlgA qtc
always swinging
tsastc
skin
ada k
up
dusxA
ttc
agA
yatiyi
was
hung always, and then
q!ent!a q!A
labrets
du wau wiya awe

were wearing
it
catc.
the
Tcluwe
Just like
doAtle igi
his steersman
ade
at
it
was
yAxawe
like
it
yu antqem
the people
axo x
among
ya nagut
he was going
yuhi
xaq lu ya
they were
sleeping
awe
there
ayA x
like
it
qotx
whom cu waxix.
all
tq!. through the

houses.
Tc!u
Just
ade
where
(at it)
Tclu
Even
.
Le/nAx
one
AtkU
little
tsk! u
boy
destroyed they had
been
quickly.
5 Lei
not
cwusne x
saved himself
kayata ayi
the sleep
caodo xeidjl tcayu

he knocked down
because.
TcIuyedA
Even now
ts!u
also
ye
as fol.
lows
Atgaku
people say
Ciata yi
"Sleeper
a
it
caodexi
tc."
was
he knocked
down."
At-kuqedi x duliye x tcIuyedA A sign (or parable) they take

it
t.
for
Tc!ak u
k!ux.
q!u
[of fur]
Lei
udayA cqen.
were
scarce.
Koku
Box
yidA x
from down
in
ke
out
ye
lows
.
aosine
dex
two
Anciently blankets not *
as fol- he took out
Aodiqlu
himself).
Gunxa
ts!u
also
ax
from
it
ke
ye
aosine
he took.
Dogu kq!
At
his ear
ye
as pre
marten He started to put Abalone [skins], on (or blanket
out as pre cedes
cedes
awa-u
hutclavu
when
finished
it
de
then
he put on,
wuta ayi. he could sleep.

ke
up
l
AwadJA q
He
killed
duyata
his
ayi.
sleep.
own
Dja dji Snowshoes

t
10 ao xqlun
have
for
At
ts!u
also
wudjka
on top of each other
ye
as pre-
aosine
he put
an
with
gugagu
going to go
tclA
where
they used to things
when he was
cedes
them ts!u
also
un gana waye
di.
TsAsgwe
(Name
slaq
bone
gata
trap
At
atu
inside of it
ye
as pre-
yati
*
he could die with them.
of a kind of bag)
was
.
cedes
s!aq
bone
K ta
knife
ts!u.
also.
Gonaye
Starting
qugwagutnu gawe
when he was going
drum some
to
date
At
wulitcli n.
kii
go
weasel thing tied on his head.
Qongana n dugwA lnutc gao At

When anyone
is
XA cteayu ye nduetc
cut thing (skin)
.
ducxittc.
they always beat a
used to
dead
A wayA
He
up
carried [on his
yu gao
the
tc!a
even
an
with
it
nagana dayu
to die
TsAlxa n
(Cape Fairweather)
they always had a painting on it. u
yu duwasak
its
drum
name
shoulder]
s WANTON]
TLINGIT
MYTHS AND TEXTS
329
going to die with these things. Then he started toward a mountain named TsAlxa n. a He took no food with him but put some Indian red paint in a sack and, when he was ready to start, painted Then he started toward Gona xo. For perhaps ten his face and hair. he traveled without food, using instead leaf tobacco mixed with days His snowshoes had claws, enabling him to climb calcined shells. The mountain over which he was passing cliffs and cross glaciers.
He was
TsAixa n. and by Qake q! u te came out upon a ground-hog place. There By was then no rain, for he was traveling with reference to the clouds which rose in waves behind Mount TsAbdl n. When these clouds come down to the very foot of the mountain there will be good Seeing an weather, and people then paddle far out into the ocean.
is
called
animal go down into the ground-hog hole, he set up his trap there,
yuca
tain
guya
awuca
betook.
t.
yen
there
ade
to it
ayu
it
gone
started
uwagu
he went.
t.
Tuwunu gayu
Since
lie
Lei
not
thernoun- where
was
was sad
Atxa
fu( nl
Lingi tayi
Indians
Jeq!
red paint
ayu
that
At
some
xA
cti
tu
ye
cedes
yati
was.
sack
inside as pre-
Gonaye
Starting
gwagagu
to
nuk
when
t
duyA
q!
ye
aosi ni
it
qa
and
duca k u tuq!.
into his hair.
he was going
go
his face
thus he put on
Atxawe
After that
gone
starting
uwagu
he went
ti
Gona xo
(town at mouth
of Alsek river)
yi nade.
toward.
Gu Me
Probably
dji
nkat
ayu
it
ten [days]
was
q!a
owuxe
q! way u
shell
Yuyanagu
In traveling
gA ndjayu
"leaf
yanaya
n.
Lingi tayi kAts ts!u

Indians
he went with
out food.
tobacco
he was carrying.
mashed
shell
also
nu
dull tc
cooked
ts!AS
only
aayu
it
At-xax aotiyA
for food
x.
Yududja
an
them
dji
a qoa
was
this
he used.
His snowshoes, however,
axa k u
claws
a ye yati.
had.
Tc!u
Any
sit!
glacier
gona
sort of
cASAtA n
steep place
ye nAx
ke
guttc
qa
from below with
up he always and went
tclu
any
gona
kind
of
.
yateyi
is
kanA x
on
ts!u
also
an
with
yAX gut axa gu aye

across
tiyltc
went
t
claws
them
always had
ayu
Yu ca
The moun
tain
u qo ye dowasa k
axo x
through
it
yanagu
he
vyas
TsAlxa
n.
because.
was named
pas
sing
[Cape Fairweather.]
ca ts!u also The not rain was any. Ground place out on coming, mountain hog [or town"! Yugu s! atle di angaxe tcin tit yu djisitAnk aka qlawe in waves The clouds behind it always lie according to it rising up
qosti
.
Slax a ni ka dak gu dawe, Lei su
Yu
A tkanlk. 10
tells
[weather]
yanagu
dekl
way
t.
he was going.
di.
out
AgucqA x
About the
foot
aga
to
it
gatA nin
when it comes down
t out on
it
qokla yisayu
it
aka
q!
adoxa
they pulled
means good
weather.
According to
it
to sea.
Adjayu aka yanagu

Why
his
aka daq u wagut yu slax a

he came
ni.
Ade
There
(to it)
aya osita
he saw
it
he was going on
the ground place.
way
q! To him
hog
aqo uwudi.
go into the hole.
Dudjl
ye
thus
a
yatl yi
was
s!aq
"~Bone^^
gata
trap
ake
it
ase wati
he
set.
up
At Cape Fairweather
330
and
it.

it is
[BULL. 39
from him that people know how to fix it. He camped near he went to look at it next day it could not be seen. He took away the thing used to cover the top of the trap. He had set this trap because he was hungry, and he was very glad to see that it was down. When he carne to examine it, however, he found that a "This frog pretended that it was a ground frog had gotten inside. said Qake qHe, and, taking up all of his things, he went to a hog," bay near by called Canoe bay, hoping to see some people. He thought that he saw some at Seaweed point, and, being very lonely, he started down toward them. Then he discovered that they were black stones These are small stones which that looked like people, and said, like human beings. a Starting on again toward the head of appear he traveled for some time and came to its upper course. Alsek,
When
"
"
DudjI itxawe
From him
wA
came
dutsiku
to
gata
trap
ade yidadunaya.
the
Ke
t.
be
known
way
it
to fix
it.
Asati awe Up when it was set
tcaade nq!
t
uaxe
Qe naa awe
When
it
aqakA nt
"^
uwagu
gata
trap
Dugata yi
His trap
close
by
it
he camped.
became
to see
he went.
daylight
Lelga -we
nowhere
saqo
sti.
Ayana ye
To
cover*
At
thing
naduse
was.
tc was used
t
ayana tx
from the top
he de
this
aosi ne. 3û away he took.

5 yii slax
the ground
Dutuwu djawe
His
At
thing
gaxa
tu wati.
he thought.
Adjawe
Why
yu gata
the trap
mind
when he
would eat
yayi q!
for
ye
something
aosi ne.
fixed.
Lax dutuwu
Very
he
t
it
awe
when
yakle
was good
saqo stiyi
when
[it]
felt
hog
was gone
dugata
yi.
Xixtc!
It
gwa ya
aye
down
u wagut.
went.
AC
Him
u
u way eh
it
S!ax
Ground hog
his trap.
was a frog
into
deceived.
"S!ax
cwuLiye x
it
yuxi
xtc!.
Ye
As follows
t
yavvaqa
said
Qake
pretended
itself
the frog.
q! te, Qake qNte,

.
ga
as
"Groundhog
cLiye x
pretended
itself
yaxi
this
xtc!."
frog."
LdakA
All
wuctye
his
ayaosine
he took up.
t
Yuge yAq!
At the bay
yen
there
own
nAx yeq u wagut Yak u -de yita nAx.

to
Llngi
People
aogaxsite nidawe
to see
ye
thus
;
down
he went
Canoe bay
t
to.
was
.
10
yuku wagutk.
why he
traveled.
Aosite n yullngi
He saw
people
LaqU ski-qla yu dowasaku

[at]
Laxde
Very
Seaweed point
named.
acI sAtltla ne he was lonesome
Llngi
people
awistene
to see.
TcIuLe
Then
ayi nade
down toward
them
gone
starting
uwagu
lie
t.
went.
Yu aositene
What he saw
teq!
stones
sa ni
little
Jlngi t
people
yAx.
like.
Ada x
After
it
wogada
that
teq!
satlyi
they
he had sighted stones
were
cLOLkli
tm
ye
thus
q!ayaqa
he
isaid,
"XAtc
"It
teq!
stones
sa ni
small
llngi t
people
yAx
like
osite
n."
to himself
is
seem."
Tslu
Again
ya nAx
from there
daq,
toward
u wagut
he went
Alse x
Alsek
.
ca kde.
toward the head of.
Wii yukugu tsawe

For traveling quite a
woods
way
15 na layi ye da qgut.
far
up
a
so
after
he went.
u q! te, see
For songs composed regarding these experiences of Qake
songs 2 and 3
SWANTON]
TLINGIT
MYTHS AND TEXTS
331
People did not know then that Athapascans lived up there. Although eulachon ran up this river the people there were starving, as they had no other way of catching eulachon than by means of hooks. At first Qake qHe remained in the woods, not letting himself be seen by
By and by, however, he tied together two eulachon traps (or used by the Tlingit and called "seal s-head." Toward evening the place where those Athapascans came up to fish he went down and set the two traps near by at the edge of the water. Both of them were filled that same night, and he emptied them where the Atha
them.
nets)
to"
pascans were in the habit of fishing. There was a large pile. When the Athapascans came up next morning they exclaimed in u astonishment, "What has done this?" Qake q! te did not know that
they were Athapascans, and they did not know him. After that an Athapascan shaman began performing to discover what was working
Lei
Not
wudusko
was known
gonana
Athapascan
Indians
qostiyi
there were.
Lmgi
ttc
Lei
not
unalV Alse x caq

far
Alstfk
[from"]
People
head
.
of
(Strange people)
akA x
wugu
Gonana
Sak
a ke
to
it
qUqtc.
always
Yu gonAna xo
The Athapascans among
t.
yac
was
n.
upon them he came Athapascans. Eulachon up
swam.
starva"tion.
Yu gonAna
The Athapascans
Lei tc!uLe
not
awAqdyl
into his
.
q!
gA gi wugu
at all
Dosk!e q!t yusa

They hooked
k.
then
own eyes
Lei
Not
he
got.
(=he saw them)
the eulachon.
LelA tc gadiiLidja ge
Not any
to kill
it
At qoste
thing
was.
gA gi uqu
at all
with
tx. he showed
himself.
Tc!a
Still
Atgutu
wu
5
was in the woods
hu.
he.
Wananl sawe
At once
aollsli t he tied together
goqtc
sak
yayl
yis.
for.
Qake
Qake
.
qHe
qlute
ayu
he was
a net eulachon catching
yeq u wan ilk.

the
Tsa cayi
Seal
s
yii
dowasak u
called.
Llngi
a
ttc
aosiku
know
t.
it.
Yugonana
The Athapascans
aolisli t he fixed
oliAt.
one doing
it.
head
it is
Indians
a ke
up
At
djiya
ye nde yiixigaa tawe

there
yeq uwagu
to
it
Dex
Two
[traps]
to things they come it lor
when
it
was getting down
he went.
dark
(creek)
yu
hln
wAnq! nAx aq!a

of
oliAt.
it.
Tc!u agata dawe ax

That
very night
ke Aqla
it
the water on the edge near
he set
from
up
he took them,
Tc!u de/xa yAX caya

Even
both
like
olihik.
filled up.
Yu gonana
t
ade
hAs isk!Aq!adi nudjya

hooked the
fish
were
The Athapascans where they
always
ade
(at
it)
akaolixe
s!.
Ye
udziga
yu
sak.
10
there he put them down.
Thus there came be a heap of

up
to the eulachon.
Tsluta
nAx ke u waat yu gonana.

to
it
K!u LiyAx yate yuqlo laAtk,

Astonished
In the morning
came
the Athapascans.
Vere
in their
manner
of
talking
"Da
Yu gonana,
the Athapascans,
saya ye djiwane
this
."
Ts!u hutc Lei awusku gonana x

Both
he
not
"What
thus
has
done."
knew
become
Athapascans
satlye
qa hu ts!u
he
also
Lei
not
wudusku
they
datx SA
what
?
they were and
knew
satl ye. he was.
I xt!awe A XO A shaman it among

was
them
wu yu gonana
lived the Athapascans
(?)
ka odudziAt Ada x
came to go around from him
it
yaga gadat da sayu qa qUxAndi

they might find
what
it
was
to
men
332
for them.
[BULL. 39
When
Hang
help
ou.
all
he discovered it he said, "Something has come to kinds of food around there." As he did not eat
Then they found him.
any of the food they hung about, they hung there a copper spear. They also placed the daughter of a chief there So he at last so that they could get him by having him marry her. went out among them. Now, the Athapascans took him with them, and he explained the fish trap to them. This is the way in which they were preserved from starvation, and the way in which they found out about the trap. .When he married the woman they had given him they put many things upon him moose skins, marten skins, beaver skins, and two copper spears valued at two slaves. The Athapascans paid him for that trap. u Qake q! te spent two years among these people, and afterward they to pack up his property in order to accompany him back to his began
friends, the Tlingit.
All the Athapascans packed
up
his things for
ye djina.
SWANTON]
TLINGIT
MYTHS AND TEXTS
333
him.
Just as the
last-stomach, as they
There was
people,
these People-of-thestarted with him for his town. called, a stream called Brush creek owned by the Brush-creek
warm weather was beginning

were
the Tlingit did not know who they were walk with him, for they had never seen such people, and a great ing along number of men came along bearing load after load by means of fore head bands. When he and his companions, carrying packs of moose, beaver, and squirrel skins, came out on the side of the stream oppo site the town, Qake q! u te said, "Come over to me in a canoe." The had heard about these Athapascans, although they had not people seen them. But after Qake q! u te had said, "Come over to me" twice, one ran out toward him from among the Brush people and said, "Are we Go on splitting land-otter tongues on account of you?
who were his men thither. At first
friends, so, feeling high,
Qake
u q! te led these
who are splitting tongues for you." The asked Qake q! u te, "What is it that they are saying to Athapascans and he answered, "They are sending us away from here." That us?
below.
"
Go
to the people
gonaye
waat doa
ni.
334
is
[BULL. 39
why people now say, "The Brush people sent the Athapascans awaj^ from the other side." a At once the Athapascans put their packs over their shoulders. It was as quickly done as if hot water had been thrown among them. The Brush people sent them away because the}^ were afraid. As they u He set out they began making a noise, They went directly to the place whither they had been sent, and, crossing a glacier, came to When the Ka gwAntfm learned that Qake q! u te had Sand-hill-town. left XAkAnuwu they caught those Athapascans and obtained all of The GanAxte di also came to have dealings with them. their things. Even now these people stop among them. They never became Tlingit, but they became people with whom one may trade. Whatever things they had, such as abalones, the Athapascans gave to them. That is how the Tlingit used to do in olden times. In exchange the Tlingit gave them every sort of thing to eat and especially an edible seaweed; but they did not know what to make of this last. The Athapascans
ye."
,
"
yldA
now
ye Atgakii
thus
,
"
Tcucki kAdA x gonana aka odina TcukAnedi

From
the other side Athapascans
sent
tc."
they say,
away
Brush
people."
Atxawe
After that
tchiLe
then
awa xde
waqe yu gonana hAsduya

the Athapascans
nayi.
Axo
into got (over shoulders)
their packs.
Among
them
tc
yajla yi
!i<>!
bin
water
ka oduwaxetci
was thrown
ye xawe
like that
it
wu
.
nl.
TcukAnedi
Brush people,
qo a a
however,
resembled.
Aka oLexeLl.
were
afraid.
ye,"
Atcawe
Why
ax
from
IIAS
they
akawAna
sent
Gonaye
Starting
IIAS
ggwaa
n.
let
de,
them away.
they were going to go,
"
He
ye
thus
dowaA
it
xtc
Lak u
fast
gonaye
starting
k u gwaA
HAS
they
ganugu
when
t.-
Ade
Where
"He ye,"
sounded
they were going to go
them
they
go.
hAs
they
kaoduwana yrya awe

sent
Le
right
ade
to it
gone
started
uwaa
went.
SitlkanA x
Across a glacier
them
IIAS
there
tc!uLe
then
At
u waat Laoca
got
u q! te
q!"te
caki-an.
Wududziku ax qot wugude

Came
to
there they
Town-on-the-sand-hill.
know from it he went away

tsa
indeed
XAkAnuwu dAx Qake

XAkAnuwiY
from
Ka gwAntantc.
Ka gwAntan.
KagwAntandjawe
Ka gwAntan
went.
Qake
wuca
caught
yu gonana.
those Athapascans.
LdakA
t-At
hAsdoA
di
A XO a waat.
among
them
GanAxtedl
The GanAxte
tc
di
All the things
their things
10 ts!u tcluLe
also
de QAS wududziku
now
t
qaxo
q!
ya hAs unaxe n tcIuyedA

they
are stopping
t.
then
they
came to know them
among men
even now.
siti
.
Le
Then
Llngi
Tlingit
hAs
they
wuste
x.
Tclaa n
But
yet,
qo a
however,
qayaqa qluwAnx
men
such as can be traded with
never became.
were.
TC!A da sa
Whatever
qa dji, they had

a
Tlingit
gunxa
abalones
hAsdudjide
to
daduna
g*ve
go nana.
Athapascans.
Tc!aku
Anciently
them
n.
qostiyea
were
llngi t
yu yek daye
way
weie.
LdakA
a
t-At
hAsduqlwe x
to their
dutl
that
Everything
mouths
to
they gave
llngi
t.
Atxa yi
Food
MkU sk.
seaweed
Lei
not
hAs
they
wusko
knew
ade
what
tc
yuyane giya
make
of*
Tlingit.
15 yuiaklA sk.
this seaweed.
QA k u taka yiqAq!
a Said
tA
akade wuduwage
into
it
yawatla yia.
hot ones.*
Inside a half-ba sket pot stones
they threw
to take
it,
when one
loses a
good thing or refuses
SWANTON]
TLINGIT
MYTHS AND TEXTS
335
did
riot
know how
inside of a basket pot and the pot bows and arrows to shoot at it.
thing to
it.
was cooked, and, when hot stones were thrown began shaking, they took up their But the people said, u ltis some be eaten after it has cooled," and gave them horn spoons for
it
do people go to get this?" said they, for it suited their They get it from the very edge of the water at the lowest When the Athapascans went back with Qake q! u te to their tide." homes they told the Xlingit to bring seaweed up when they came, so A beaver skin could be the Tlingit began taking this up to them. with one bunch of seaweed. From them were learned of the bought flat nose ring and dancing. After this the people were going to build a feast house out of the wealth the Athapascans had brought them. Every morning before they had eaten anything they went after large trees for house timbers. They had nothing with which to chop except stone axes. While it
"Where
"
taste.
was being completed the drum was beaten continually.

sae x Gonana tc qo a Lei What cooked it Athapascans, however, not u natl tc yuqA k takayi yAx
The owner
wakige
s
At
wusku
knew
ade kduslya.
how
it
Wudu
t
was done.
Shaking
YiTgonanatc
The Athapascans
tk
tcune
arrows
ayi
hAs
they
like
[in
was
cooking]
the half basket.
for it
aka
olidjel.
Ye hAs ya odudziqa
So
they
DiTxa-A taweyagasa
something
tlawe."
TsacAl
spoons
took up.
came to say them
to
"That is
when
it is
ofY."
cooled
Now
eaten
hAsdudji
to
ye
thus
wudu
tslne
Jlne/t
(i. e.,
CA!.
HAS
They
"Yen
"At
wawus!
asked
"GudA
"From
x sa
?
them
they gave
dark brown spoons.

horn)
where
ye dadunaA
thus
taya."
get."
LAkaga saodinu
It
q.
gate n ye dadunaA tawe

something they go and
get
do they go and
suited their taste.
low tide
nyadAx." Ts!u from the very Again edge of the tide."
cA
dul
nawe qox wudu waAt Qake

back
they went
q! te
yu gonanatc
the Athapascans
with him
Qake qNte
hA sdu-am
to their
-de,
aka yan hAs qoya osiqa yu lAkUsk.

to bring along
Ye nAx
dusnl
it
home
they
t
told
them
yis.
for.
the seaweed.
To get
hAsduxA nde
to
aq
gwaA
nu kni
to get
Ye
to
du-u
them
Leq! ^slAge di
beaver [skin]
they were going up
Thus they bought one

the
flat
Leq! lAklA sk.

one
[piece of]
HAsdudjItxa we wududziku lunA skudawoq! qa aiJe x

From them
they
came
seaweed.
know
nose ring
and
to
dance
ts!u
also
hA sdudjitx wudu dziku.

from them
10
t
came
to
know.
Atxawe
After
it
gux duliye x yuhi
qlAdAci
feasting
dakayi
for
it.
s.
Yu gonana
they were going to build the house
A diyI
things
tin
with
a/yu
it
gux dusgi
do
it.
t.
was
they were going to
The Athapascans Tclui At doxa idjl awe AnaA ttc Every things always before it was they always went morning eating
yu
had
hit
da ide-de
timbers
ga
for
as
trees
aLA nq!.
big.
Lei
Not
cinaxa ye
"
ayu
it
Ate
At
the house
to
chop
was
what they
dusxo tanutc
for things at
ta ylsayu.
a stone ax.
TcIuLe wuduLl qleawe yuga o dutA nginutc.

Then
when
it
was finished the drum was always beaten,
336
[BULL. 39
named Man-from-himself. Soon it was finished. were eight main timbers, and it was completed in one year. There After its long stringers had been put on they danced the house together. There are always eight songs for this. Then a stomach named xe ca-hi ni was soaked in water. The house was so big that a person who walked in front of it always appeared small, and, when he entered, one had to speak loudly to be heard across. This is why it was named
of this house was
Shadow-house.
Now
all
the
women began
to
put fringed ornaments upon their ears
in preparation for the feast. Anciently they wore these and had red After his guests were all seated, the chief their heads. paint upon
put on the gonaqAde t dance hat, and, just before the gifts were dis tributed, the xe ca-hi ni, which was close to the door, was thrown among them. Then they gave away to the opposite phratry the things
Asla te
of
it
ye
dowasa k u
was named
t.
yuhi
di
Stuwuqa
se!f.
Wanani sawe
At once
ye nde
to there
The owner thus
the house
Man-from-him-
yandusnl n
"they
yilhi
Daede
bers
nAslgaducu
eight
yati
were.
Aga
i
sli
it
tc!aLe q!
every one
(all
began
to
the house.
The main tim
Posts to
finish
together)
antqeni tcayu
the people
it
Jaye x
built
yuhi
t.
Leq! ta
One
gwayu duLiye
it
x.
Wfmanl sa
At once
.
was
the house.
year
was
it
was
built in.
q!e ke kawasus
all
aqA xyldi
its
agfi
awe
Len
big
tc!A
aodu wakitc.
they danced the house together.
NAslgaducu
Eight
.
went up
long stringers
at that time
natl tc
are al
yuci
YAnl awe yuhi

When
it
ka oduLike}
was soaked
[for
}ûAtyuwu
the stomach.
Ye
Thus
the songs.
was
the house
ways
finished
building
it]
duwasa k u
is
yuAtyuwu
t.
xe ca-hi
ni.
Yuhi ntcayu
The water
it is
duLisa k u
it
ALe n
A
big
named
the stomach water.
gets
its
name
from.
hi tayu
house
is
yuhi
that house.
Atcayu Why
tc.
yu
diylt
nagu
ttci
below that
always walks
qa man
ye
thus
gunaske
is
iklitc
always small
is always loud reach across.]
yu
hit
ye
thus
k geyi
ll
Ayine l-gagu dmawe

Inside the house
Jlngi t
person
s
sAlaga onutc.
voice
[to
the house
being large.
when one
Atcawe ye uduwasa k u Qayaha yi-hit. it is named thus Shadow-house. Why Wanani sawe ca ctatqo daci gok u L!e nx 10
At once
the
qago kq
u
!
wudina
feast.
q.
women
tcla
began to put on fringed ornaments

themselves
fastened
on their ears
started to pre
pare for the

f* Qa yu qorqle yen
gu
Jlngi
ti
tclago
old
At
things
qagu k qaca
on their
ears
[or]
leq!.
red
paint.
Old time
Tlingit
their
Those
invited
there
heads
u
qe awe
when
seated
ca/xo
upon his head
du wate
he put
yus!a x
the hat
GonaqAde
GonaqAde
t
men s!ax u
hat
cAdaku
q!.
in sections.
Atxawe
Afterward
q!At!a xt-dusi n
placed close to the door
hm
water
thus
dowasa k u
named
Xe ca-hi ni
soaked with water
qaxode
people
among the
duli tnutc
threw
it
duwuwe
the
gifts
yayi q!
qa det.
Ye dusniayu
Thus
yiYduwuwet
the gifts
just before they distributed.
when they
gave away
S WANTON]
TLINGIT
MYTHS AND TEXTS
337
they had received from the Athapascans and their other property. These feasts were always called qlaoduwacf. They also called out to whom the slaves should be given and gave out coppers, which were After their guests had gone out placed around inside of the house. danced. The other side also danced, wearing raven hats, and the they feast was over. The Athapascans on their way down used to be seen when still far back from the coast. One time, as they were coming across the glacier, the chief s daughter, who was menstruant, said something to make the In those days a girl menstruant for the first time did glacier angry.
;
not stay out of the house. They placed something heavy in front of and for five months she was not allowed to talk. This is the period T during which a labret hole was made. It was alwa} s done when she was u Would that that This girl said to the glacier, fasting. glacier were
her,
Go nana
Athapascans
ti
qa
and
qa
djiq!
things
[what] to the men
GonetkAnayi djIt To the opposite phratry
ye dusnltc.
gave them.
338

father
s,"
IBDLL. 39
my
new
fled
house.
and during that night it began to grow out over their It extended itself far out over the town, and the people
to
from
it
KAqLuiuwu
where they
built
new
one.
The
TU qldentan fled to and established themselves at a place just opposite. By and by the people of KAqUnuwu started to Gona xo to make war on the Luqa xAdi, because of a Ka gwAntan woman who had been killed. They were armed with native picks, war spears, and bows and arrows. After they had killed their enemies they discovered a woman left
She was mother of alone in that place, whom they caught for a slave. Then she said to them, For what could you use Chief QIayega tqen. me? Up here is the wolf post belonging to my son." The wolf post
"
had been hidden when the people

fore, the
Ka gwAntan
it
brought
down.
fled. Letting the woman go, there warriors rushed greedily for the post, and man whose face had been scratched up by the
gawe
during
s WANTON]
TLINGIT
MYTHS AND TEXTS
339
scratching-sponge that people used in ancient times before starting to war reached the post first. His name was Top-spirit, and the name of the next Fish-that-comes-up-in-f ront-of -one s-f ace-and-shakes. Then
to talk of not allowing
but quarreled so much over it that they began anybody to have it. When they were out from the war-leader, whose name was Dancer, stood up shore, however, wearing objects representing ears over his face and said, "Who sent out these warriors? I, a high-caste Ka gwAntan, am also a brave
they started back with
it
1
man.
Then they
started
off.
along, and there
two canoe loads of Island people going was a shaman among them named Wolf -weasel, who had eight tongues. The Ka gwAntan shaman tore his canoe apart by pre
At
that time there were
tending to split the water of
its
wake.
Before they got far out
it
!
began
The Ka gwAntan warriors had alread}r landed at Xuq creek to split. where this shaman also went ashore, and they came out behind him.
His
1
spirits apparel
was
in a
box
in the
bow.
t
yuxA cqlutc a
the sponge
it
ili
ka
olislAL*
duya qacu kAt ada

his face
first
wudjixi x. QacukA
ran.
was
scratched up
to it
The
first
qii
u ye dowasa k Qa ka-yek Qaya kaoduxfit

Top-spirit
ts!u.
TcIuLe a nawe
Then
with
it
At
man thus was named
Fish-that-comes-up-in- also. front-of-oiie s-f ace-and-
(thing)
shakes
wuxii n wexa
a da qlaoduLia
about
it
qo xde.
t.
Tclusu goaawe
Then
out
to
wucdjide
yaodudjige ye VA
that no one would haveit
started the warriors to go back.
each other
Dekina daq sAxi xawe ge nAx a odihan

from the
shore
At
gii
gu
ni
they were beginning to talk,

.
when they
got quickly
"Adu
from
side
init
one started things to stand up [with]
like ears
duya
[or] his
Ye qlayaqa yuxa
Thus
u
said to* [them]
-sUti,
tsA
kawana
sent out
the war chief,

"Ka
"Ka
"Who
yÂ war** these

riors?"
aya?"
Le
Dancer
face.
yii dowasak was the name of
yuxa
xAt
I
-sUti.
gwAntan ayu anye

gwAntan
that
di
xAt satiyi tuq!,

me
n.
off,
the war chief.

siti
."
high caste
being
into
Qle ga
real
(i. e.,
qa
man
TcIuLe aya xt awe At wuxu

Then
am."
away
it
was
they started
brave)
QUtqaa yi dex yak

Island people
yikt.
in.
two canoes
Ixt! ts!u HAS duxo tclA tu^yAx Shaman too them among just as [the
othersj
xtlawe.
had a shaman.
He nAx
The others
Aa
it
xowu
among
Apart
Gotcda
Wolf-weasel
was
tJe.
yii dowasak was named.
u
.
NAsIgAducu
Eight
11
yAte
"were
duA
to
JL u
Wu cdAx
apart
it
awas!e L!
he tore
t.
duya k
his
Ite
hi ni.
"
Tcul
Just before
him
tongues.
canoe
by
split-
(or his things tongues).
ting
the water.
wuha djiawe wu cdax wadiga

they got far out
split.
HA xcte
Ashore
ya naA dawe yuxa Xuq!-hln

having already warriors gone
starte d to
Xuq! creek
yu dowasak
named
11
ye nAxawe
ashore
-yen
there
uwaqo x yui
came
xt!
duwa-u
[warriors] were there.
TcIuLe
Then
the shamans
ye ndi
to it
while he was coming back of him
yanaqo xoawe
dutla
awaa
come
yuxa
Duye k
His
spirits
daide di
apparel
the warriors.
cAkA
tsa-in. was in a box in the bow.
340
[BULL. 39
hen the warriors rushed down upon them they soon destroyed his canoe men, but the shaman himself flew away by means of his spirits. Even now people say that a shaman can fly about. After he had flown about a certain town for some time the people told a menstruant woman to look at him. She did so, and he fell into a small lake.
Then he swam under

protruding.
To
away
T
a rock, sticking up in it, leaving his buttocks It is his blood. the present time this lake is red.
The
sister
and aunt of
this
shaman were enslaved, and the warriors
Before they had gotten very far off, however, the} stopped, untied the box, and began to handle the things in it. They took out all of the spirits (i.e., masks, whistles, etc.), u What is its name?" and asked his sister [regarding one of them], had a long switch of hair. "The spirit This was the chief spirit, and Then the warrior in the is named Hanging-down spirit," said she. me be named Hanging-down spirit." bow put it on saying, "Let
also carried
his spirit box.
Le duka nAx
Then
upon
him.
caodlte
[they] rushed
}ûi xt!.
the shaman.
Qotx cuduLixi x duyi k qa wu.

Destroyed
were
all [his
men] quickly
inside of his [the canoe]
men.
Hu
He,
qoa awe tcIuLe

however,
then
t
wudeqe n duye
flew
kqli
tuwa dAx.
on account
of.
Tc!u yidA
Even
people
ye
thus
away
his spirits
now
in
it
u Atgwa ak wuckA
people say as follows
wudiqe n yui
flies
xt!.
Tclaa ye yA tiyiqo^y xA nqlawe

Like this
around
the shaman.
were
(town)
ye yAti
thus was
we
t
fall
tAti.
Dui wAq qlaodu waqa.

Her eyes
they told her to put on him.
Lei uga
Not
for
it
yua
the lake
akA qlawe
there
a mensfruant
woman.
[was big]
5 wudzigl
he came to
akA nAx.
into
it.
Nacu
Rock
ta
ata ye
under
it
dA wuqla k
he swam
tea ta
right
ye nA xawe
from under
t
stick-
dogjai
his but-
wacu
stuck out
yuwe
the
ing up tatetc dul t menstruant at him
awulqeni tcayu.
looked
it
Tc!u yidA
Even
leq!
red
was.
now
lock-
woman
uyA x yAte
like it
is
yu
duLa
a.
Ducryl
tc
t.
ye
sete.
the lake.
His blood
it is.
Yui xt! The shaman

yek
spirit
k!
wuduLica
DuLa
yuxa
k!
ts!u
also
an uduLlca
t.
DuT
Her
k!
s
his sister
was enslaved.
His aunt
tc.
with they took capher tive.
brother
da ka-qo ku
cover of box
wududziya
Yen
There
nAx
from
JnAliye q!
not far [going
un
with
it
came to carry away the

,
warriors.
by land]
10
awuA
tdji
awe yen odudziya

when
there
qA ka oduwakeLlayl At kaoduwaklA
and
untying
it
they got
u yuqo k
[in]
"
they came to
rest,
things they meddled with

s!
Yuxa tc ke kA
The warriors out
"
ndudjil
took
all
yuye
the
k.
AkA q! aduwu
For
it
.
duLa k!
his sister
the box.
spirits.
they asked
WasA duwasa k u
"What
Lax yek kina qlawe ye yati

Very
is
AklAtlu desAtfn
Was half added on
said to
this
is
the
name?"
yutcll n.
the hair switch.
"Ki
u Wa sA
"What
spirit
head
of
k,"
it
was.
duwasa k u
the
yaye
this
k."
yu yaodudziqa yuca wAt.

was what they
in the
name of
the
spirit,"
woman.
t.
it
dAxgAlcu awe yu awasa yuye

it is
Xa
The
cAkaha didjawe pax oLica

bow
put
on.
"Hanging-down
[spirit]
named
spirit."
warrior
15 "XAtyex At
"Me
nAxdusa k u KidA
let
xgAlcu."
Yut wudu wagoge yAxawe/

Out
(or
like
it
something
me
be called
Hanging-down
Spirit."
he had been pushed
like it
down)
S WANTON!
TLINGIT
MYTHS AND TEXTS
341
Immediately he fell down as if he had been knocked over. He ceased Another put it on. "Let me be named Hanging-down he said. All of those who put this on were destroyed. One, spirit," however, stood up, made a noise, and ran off. To this day his (the
to breathe.
shaman
s) spirit has not ceased killing. After the other warriors had returned to
KAqUnuwu
they deter
mined to erect a house. They were the old Ka gwAntan who were going to put it up. So they sharpened the jadite which they used in account of the house timbers the owner chopping and went out. After they had chopped for one of that house fasted for four days. month it was finished, and the chief went outside and spoke to all the In the morning those of the opposite phratry went out in ten people. canoes to push the timbers down. They paddled across singing, and brought all of them in, and they left them on the beach overnight.
<On
wu
ni
yuqa
that
TcIuLe hutc! dudase g u

Then
ended
Ts!u go naatc cax wuLica

Also
t.
was
"Xat
"Me
man.
he breathed (or had sense).

."
another one on his
head
put
it.
Ki dAxgAicu yu -xat-nAx-dusak u
spirit
let
AdA xayu
And
then
qot
destroyed
cu waxlx
were
all
Hanging-down
me
be
named."
quickly
yu At-cax-ye
yut wudjixl
away
killing
iLCA tdji
yek
spirit s
tcll ne.
switch.
Le nAx a yina uwaha n A iax tin

One
of
those putting on his
them
up
stood
making with
a noise
x.
Tc!u yldA
Even
Lei
not
qot ke
ever
gets
uxi xtc duye gitc duyA x

lost
ran.
now
his spirit
for
him
^
qoyawadja
off.
ge.
Yuxa
The warriors,
qo a
however,
t.
de a
now
ani de home
u
ya wagu,
went,
KAq Unuwu di.

to
De gux
Now
they
t.
KAqlAnuwu
duliye x yuhi
were going
to build
Tc!ak a ye
The old
[phratry] of
Ka gwAntantcayu gux
Ka gwAntan
it
laye x yuhi
the house.
was
were going to build the house,
Doge
ened
Ll
yu cAnaxaye
what they used to chop with u
SAk u
for
yu
slu
qA
and
ta
yes
sAk u
for.
Yen! awe
When
they were ready
They sharp-
the green stone
axes
ka oduwagiis!.
they went out.
Yak
hit
daede dl sA k u gwa as
timbers
for
Canoe house
tree
sla te owner of
sAk u qo a awe
for,
however,
daqlu n qle waxe.

four days
fasted.
Leq!
One
t
di sawe month it was
aya nAx
during
wudu waxot! yenfaweyux

it
10
was chopped
and when
it
was
outside ready
qle watan.
he [went and]
spoke.
Yuhi
At
The house
sla ti owner
sAk u
for (of)
IdakA
all
yu antqenlt
to the people
qle watAn.
spoke, u
Tsluta dawe
In the morning
wuxu
started off
dJAtdakA
all
yu
ax
antqeni.
i
Djmka
Ten
yak
.
At
the people.
canoes
ya/wag
went
yu antqeni
the people
yu
as
ani
place
qdi
gux
they
dutsuya
Yeq
Down
the tree
from it
down
.
were going to push them.
ka oduwadjei
they brought them
yuhi
tc.
Len
big
daidf
timbers
t
sAk u
for.
Yaku
on the beach
kacl yi
kAt
across
.
doxa
paddled
t
the house
Canoes singing on
yu gonetkAnayi
An
egaya
doxa tcawe eqq!

when they
brought
uwaxe
LdakA
All
15
the opposite phratry.
The town d own
to
they stayed
one night.
342
1
JBULL. 89
There was no white the morning they were invited for tobacco. Chen mortars were brought out so that leaf tobacco in those days. the part of the house near the door was covered with them. The
Iii
tobacco was chewed, a liquid was poured over it, and it was mixed with powdered shells. After that the names of those of the opposite phratry
to
whom balls of tobacco were to be given, were called out, for they Those who had received the did not have any pipes at that time. tobacco prepared to dance, and those who owned emblem hats, as the raven or the whale, wore them. Now they started to carry up
the house timbers for the
first of the houses of the Ka gwAntan chiefs. carved the wolf posts and finished the entire house in one year. They It was named Wolf house from its posts. When the house was completed a man went to Chilkat to invite the
GfuiAxte
df, to
Sitka for the KiksA
df,
and
to Killisnoo for the
De
citfm.
yu antqeni awa wuduwai

the people
it
q!
was
were invited
as axa dji. the tree those towing.
yu
Let Let qagA ndji qostf.

Not white
leaf tobacco
was.
t.
Dfiq
Out
ka oduwadjet
they brought
yu
tAqlayet.
Yu q!ot!aq!
The door
atfi
into
IIAX
close to
yen
there
wudigA
it
the inortafs.
started to
be covered.
Yen
There
it
duta q!
wuduLelu
over
it.
q!.
KAts!
Powdered
shell
.
de
it
was chewed a liquid was poured
IIAX duti n. was put.
KAdoiw
They called out names
t.
yiTwAc-At
the round balls
of tobacco
Llngi
Tlingit
LA nqlitdjldi
giving them.
Lei
Not
wudusku
was known
sUqdakl
pipe.
Qo
But
about the tobacco
yux
out
Anaa dawe
when
L!CX
ka odiiwanA
x.
.
yu gonetqAna
n
cfi
ete.
Yu gAntc
The
leaf to-
they were they called out the names and going gave balls away to
the opposite people (i. e., Eagles).
bacco
awatA qle aawe a A qgwarJe

those
ALe
At
wahik
filled
yiihi
t.
A xo-a
Atu.
Atn
chewed
yi~l raven
those were the ones

slfix"
who were going

to dance. i
Entirely
was
the house.
Some among emblems them
ducA
wore
ya
s!ax
11 .
s!atq!ye n
owners of
qodzite
used
yu
De
Now
hats,
whale
hats.
Things
those emblems.
dA qde
up
ye
gAx
dusni
yiihi
daidedf.
timbers.
Ka gwAntan
Kii
cagu nayu
head
thus they were going to take
the house
gwAntfm
membrance
done)
of (in re of
what they had
tc!ak a yi
ll
anqa qhiayu
chiefs
it
hit
house
it
gux
laye x
gonetqAna
yi.
(Kagles)
the oldest
was
was were going to build the opposite

t.
tribe.
10 kaodu waqa.
told
Yuga s!
The
;
IfAxdutl
Yu gotc
The wolf
i,eq!
ga slayu IvAxdutT
post
it
qaA
dl
them
.
to
do
it.
posts
they carved.
t.
was they carved
their own [possession]
sAk u
for.
Tc!uLe wuduLiyA x yuhi

Then
was made
Posts
folk
year
yAnu wam.
it
LC Asayi x
Then name was
the house.
One
.
was finished
in.
wusite
givi
Gotc-hit.
Wolf house.
t
Gas! yayo
they
wuti
ntoit
were on.
t.
Yeni awe DjiJqa

When it was
finished
de koga/nagudT wugii
to
Chilkat
going after the

guests
[a
man]
Tclutcla A long time
k"
yuGanAxte
aga
for it
di
the GanAxte di
went.
yu
dowasak"
na
tribe
aga
for it
wugu
t.
Ci tlka
Sitka
qoan
people
ts!u
also
awagu
he went
named
he went.
s WANTON]
TLINGIT
MYTHS AND TEXTS
343
to invite all of them besides the TlA qldentan into this Since then inviting back and forth has been going on. The guests kept coming out from the nearest point to the town site to look The drums made a great noise there continually. at the new house.
They were going

house.
After they had spent one night close to the town they came in quickly, dancing and singing. Inside, the town people began to dress them selves to dance before their guests. They went into the water, wearing Chilkat and marten- skin blankets. After that the owner of Wolf house went out and made a speech. On the point at KAqlAnuwu is a place named Slaves -valley. Their
Then the owner of this slaves always a came from far to the south. house killed four slaves for his guests, while the next in rank killed
two
slaves,
and the whole number killed

life,
at that time
was
ten.
After
they had killed them they threw their bodies
down
into this valley.
There two of them came to
and one, getting up, opened and
KiksA
KiksA
di,
di,
Xutsnu wAda qoan

Killisnoo
ts!u,
also,
De
De
citan.
citan.
Leq! hi tayu a yide ye

One
house was
t
into
it
people
they
qogA xduiq!
were going
invite all
to
TU qldentan.
[including the]
TcIuLe atxa ya ye yanagu

Then
u
ya
t
Jlngi t-a ni
this
since then thus
TlA qldentfui.
q!.
it has been going on in
world
to
qoa ni wuctai
people invite each other.
Le at!a k lteni an Then coming out from town

a point to
*
yaoga
site
sltc
yuhi
gax dustl
they
see.
n.
the house that
may
I dayu qa yayik Around always make you
duA xdjinutc yu ande Lluwu gaoq!.

a big noise
in the
T!a
After
wuduwaxa
they went out
.
town
the drums.
t
them
yuqol
qle.
Tc!u
Just
Leq!
one
tat
kA dayu an tuwAnyl
Ayi
q!
Inside
yawagii
they came.
An
Town
the guests.
night they stayed town
right close to
egaya df ya nASxix.
below
quickly.
they came ashore,
CikA t AduiJe x. With songs they danced.

yis.
for.
Lfik u an fiyi the town people
qoi qli
guests
ctat qodici aiJe x commenced to dress dancing

themselves
before
NaxiYn
Ana q
qa
and
k!ux
hlnx
wu
At
Chilkat blanket wearing
marten- into the skin water blanket
went
yuaLle xeyl
the dancers.
yi.
When
YAnl yaniwe yiTgotc

they were on the shore
}ê
the wolf
hit
slate
yux
qle watan.
house owner of outside went and spoke,
KAqlAnuwu
KAqlAnuwu
A lukwa
on the point
t
duwasa/k u Gux-qlagA
[is
kla.
YuixkI dAx
From
far
of thus
named
a place]
Slaves -valley.
down
[south]
dusInA
daqlu n
four
xtm Llngi
Tlingit
killed
awe
qa
dji
ya
natidjln.
went
those
people
they always were.
hit The house
Yu
slatl djawe owner of was
10
uwadJA q yugu x yuqol qle

the slaves
the guests
diiq!.
for.
Yu qlak
gux
slaves
yi kde
in
tcluLe
then
The small valley down
dak
ca dutltc.
Ts!u du niya
Next was ordered
[day]
de a
now
dex
two
a wadJAq.
killed.
Djinka
Ten
out they always threw them.
wudu wadJAq
were killed
yu gux.
slaves.
DA
XAIIAX Two
gu xawe
slaves
Aq!
there
qox
to life
wudiA
come
started to
a"
Usually"
would be
truer.
344
[BULL. 39
From that time closed his fingers to the people sitting on the hill. the place was named Slaves -vailey by the Ka/gwAntan. By and by they began to feed their guests. The people of all this world were there. The one who had invited them began to dress him
Even now this part of the feast is named All-arisen [to attend to the feast]. They put on their abalone shells, Indian paint, and eagle feathers on their heads, and the women ear pendants. By and by the headman was told to start his song. This man always said, "All
self.
you are ready, my outside shell." He wore a blanket which had been kept laid away in a box and all the other things that his dead predecessor had worn. His wife also had her blanket secured around her waist. He always handed out his moose skins to the people. The
right,
chief always distributed for the dead.
After all the blankets had been brought out, they were taken up one at a time, and the names of those who were to receive called out, When one s name was beginning with the guest highest in rank.
yu qlak
x.
taq!.
.
TcIuLe tcaodAnugu awe ge gwaLJiawate yu-deki tnAq.

Then
the valley
in.
when one
of
them
he opened and closed

his fingers
to those standing
got up
on the
u
hill.
Ka gwAntanqle
Ka gwAiitan
xo de
among
tclua
txawe
ye
thus
dowasa k
was named
yu LUtk
the place
from that very time
Gux-q!a gak!.
Slave-valley.
Leq! ani
One
[day]
qoxe
in
awe yaodu dzidAq qol qle.

they come to feed
the guests.
LdakA
All
yalf ngit-a ni
this
town they were when
world
5 ge
inside
qoa ni
people
ayu
it
At ya odiha.
there were.
YuLU tk
The town
adA xayu
from in
ctat
ka odici
to dress
was
began
u
himself
yu
the one
-tut-qowal q!lya. who invited the

guests.
"Wudu wAnaq"
"All
ye
thus
dowasa k
is
tcIuyedA
even now.
t.
got up [to attend to feast]
"
named
DasAqa da
They put on
their things,
gunxa
abalone
shells,
ca
the
qo a gokuL!e
however,
iix u
ear pendants
qa le qlaya and Indian paint
qa
and
qloaLl
"eagle
women,
feathers
qa ca. on their
heads.
Wanani sayu
All at once
aca de-ha ni
the head man (at head standing)
qle cukAndoqetc.
was told
to start his song.
u Guc
"All
wae
tc
you
da
nayiti"
yu yAnaqetc,
was wha t he always
said
u AxdakAnu
my
right,
q!uq!ayA
."
xA."
are rea dy,"
outside shell
t
Yutc!a k u A long time
10 duna waqluu
he had on
[a
At
yi yAnuaxtc.
always kept laid
DucA
qoutsi ktc.
always tied up [her blanket round her
waist]
.
Yu AsIate
The owner
blanket]
His wife
away
in a box.
wuna
was dead
wuqlu
wore,
qo a
wudaqlu
tc.
however, he always wore.
Qa djit To people
Acu axtc yutsi sk!

handed out
he always
the moose skins
wa
sa
what
Asdji
yakugue.
he had.
AyA xawe
For them (the dead)
(i.
udja qtc.
he always killed
e.,
distributed).
Yuqol qle
The guests
xoq!
among
dak
out
qax dudji linawe

after they
aqdoA
xtc.
Yuqofqle
The
t
guests
had taken
all
they always take up one at a time.
ca de-hani dul t dulu tc. headman to him always

[among]
"Hade"
"
yu yAnaqetc.
was what he
always
said.
DjildakA
All
yuqol qle
the guests
This
way"
gave it.
SWANTON]
called he rose
TLINGIT
MYTHS AND TEXTS

("This way").
345
and
said,
"Hade"
The
chief
prop
of his guests. Whoever had slaves gave them away as well. When they began to give his property away the giver stood near the door with a baton in his hand. At that time there were no white men s things, the guests being invited for Indian
erty was sufficient for
all
articles only.
chief
made a
all of his property had been distributed the and the people took their things home. In the speech,
After
morning the guests received
all
and they thanked their host by leaving a dance. guests returned to their homes.
of the dishes, spoons, baskets, etc., Afterward all of the
the people lived inside of this big house, Wolf house. The fellows were in the habit of racing one another when they went young u to cut firewood with their stone axes. They called it Stone-ax The party that had been beaten became angry, and taken-in-canoe."
Now all
those
when they were who had

xoga
for
eating grease together they pushed the fire over upon left them behind. Their opponents did the same
ti
yaqa wagi doA

was enough
adu sA gux dutcrye vAti

whoever
slaves
.
yii
duLiek.
given away.
is
TcIuLe
Then
his things
has
that
among
ya q!at!aq
the door
nAx
from near
ni.
awe
it
was
yaA/tgalnte, when they started giving his things away
wutsa ga
a cane
hA sdutcIye yAti
had
t
in his
hand
yu-hAs-At-I
the one giving
things.
Lei
Not
Let
white
qa
men
s
ti
qo
sti.
TS!AS Llngi
Only
Tlingit
A di
things
awe
there
them
things were any.
were
ayi
for
wucdul qlanutc.
guests always used to be invited.
Wananl sawe
At once
qla oduwatan
spoke
yuqa
the
A di
his
it
man
things
hutcIgixAliye x.
when he was through
with
all.
An
With them
yux
out
a waat
they went
yu hAsdulauqlu.
their gifts.
Tsluta tawe
In the morning
wuduLikl
ye
thus
tc.
LdakA
Qadjl
To the
t-At
tin
with
CA!
kAk u
qA
and
MakA
.
t-At
qol qledjlt
to the guests
all [their dishes]
All things
spoons, baskets,
everything
were given away.
dusnitc.
they gave
At
things
kadjl lawe
were given
Llex
dance
wudu
was
left for
dzitle him
ctoga date.
by way
of
away.
LdakA
All
qox ya
"
when away people anl de. odigu yuqolq !e

went
lived
thanks.
back
the guests
to their
homes.
t
Atxa we aye
After that inside
of it
wudu wa-u yuhi t Len MakA

the
big
all
qatc.
the people.
Gotc-hit
Wolf house
tin.
with.
yu duwasa.
it
was named,
house
AdA x wudj
After that
kigi
kAndugA
sltc
At
things
sAnayi
going
after
tayl s
native axes
TcIuLe
Then
ye 10
thus
together
k"
they always raced
dowasfi
it
De ^yax
"
tayl s-a wate.
Wananl sawe
At once
qatu n
angry
wiiti
got
was
called
Stone-ax-taken-in-canoe."
yu yuduLiLli
tkiatc.
Wu djkiq!awe
Together
li-Lli
doxa nAtc
always ate
yu ex
the grease
klisa nitc.
the young
boys.
the canoe left behind.
Wananl sawe yuyuqo

At once
tkia
xode awe ke yaka oduLitAq yuqla

among it
was
over
n.
the side that left
them behind
was pushed
the
fire,
TcIuLe aya q! At
Then
in re-
wu ni. Axode
Among
them
ke ayaka oduLitAq yu4iq!a ni-xutsl.

"
turn
some- was done like it. thing
over
they pushed
the burning coals.
/(^
346
thing.
[BULL. 39
They did not have any shirts on. The chiefs, however, were on top of the retaining timbers and had nothing to do with this. sitting This thing never was forgotten, It was all done by their nephews. now people do not kill one another. They threw fire at one although another. Finally, however, one of the cohoes people, whose house was behind this, ran down bearing the raven hat, and made a noise like he said. Because they heard this raven they did the raven. not kill one another. This is what caused all the trouble. We are called Burnt-house people, because the timbers of that house caught fire and were burned, and for this reason* the people moved out of it and built other houses in the same place. Afterward some of the Burnt-house people moved to this place (Sitka). Because we are their descendants we are here also. continue to be here because we occupy their places. They
"Ga,"
Lei kludA
Not
shirts
s!
kakA
on.
they had
Llngi
LAnq!
qo a
ever,
Tlingit great ones (=chiefs),
how- retaining on top

planks
tAq!
cakl
ke uwaqe
up
sat.
Lei
Not
AX u
ci
}ûanqa q!utc.
the chiefs.
Qo a tsUs duxa qluawe ye quwanu q.

But
only
.
Lei
Not
touched (= had anything to do with)
their
nephews
thus
were doing
it.
qut
ever
qe uxlxtc yuade At
it
wunl yiyA.
was
like that.
TcluyedA
Even now
Lei
not,
qo a
however,
wudj
they
got lost
what happened
Like
wududJA
kill
q.
Tclaya
datcu nawe
it,
wudj xode
"one
yaoduLige tc yuq a
they threw
t
it
n.
each other.
however,
among
.
the
ti.
fire.
another
5 Lluknaxa didjlqlawe
Cohoes people
JQ yati
have
yel
raven
s!ax u
hat.
Atla
Back of
"Ga,"
"Ga"
laa was
hAsduhi
An
With
it
their house.
a yeq down
awagu
t.
Aka oduwaAx yu yel.

He made noise
of
yu yawaqa.
lie said.
Ate
That
is
Lei
not
one went.
the raven.
why
wudj wududja q 3^} aka wudu axetc.

"each
Atcawe ayl tx yux

Thatiswhy from down
in [the
wu ligasl.
they moved,
other
(because) they raven onit killed
always \vasheard.
out
house]
TeluLe
Then
hitq!
houses
wuduLiye x
they built
tc!u Aq!.
right there.
Ataya
This
is
At cu wAni.
caused
all
Yu hit
The house
.
aqA xyedi
main beams
t
wulqla netc.
got on
fire.
A tcaya
This
is
what
the
.
why
[trouble]
10
Ka gwAntan yu haduwasak u
Burnt-house people
Yuhi
Hitq!.
Houses
qA xyedi kawugane
beams
tc.
Adjawe
This
is
we
are called.
The house
were burned.
why
yux
out
At
things
ka oduwadjel.
they took.
ye
(therefore)
yaqa wage
there are
KAqlAnuwu q!.
at
KAqlAnuwu
many
Atxawe
This
is
ya de
to this place (i.e., Sitka)
a oligas!. some nioved.
Ka gwAntan
Burnt-house people
yat
here
wudu wau.
lived.
Ayide
Their children (or descend
ants)
why
qotu
stiyl
djaya
are
yaq! ye
here
ha yate oha n
we
a-ite
are
ts!u.
also.
because
we
thus
we
Atce ya yldA This is why now
tc!u
still
ye
thus
yanagu
it
goes on
ya yedAt
[because]
qotusteyl
we
live
tc.
now
in place*
of
them
105.
STORY OF THE K^ CKIE QOAN
LtAxdA x was dead. He had a valuable copper, and he also had a named Ts lAnAtlu k!. When he was dead they took his property out. Those of the house in which these people lived who obtained the dish
dish
got- into
trouble over
it.
Whoever had
a sister told her to
go with
him.
"Let
went away
us go to some other place," he said. The people that were from that side of the house from which the dish was
taken away. They were sad on that account. Probably they num bered about forty. They said, "Let us go straight for that mountain." Whoever had three brothers took them along to carry things for him. After that they came out under the brow of the big mountain. On the way they dressed themselves in their fine clothing, some in weaselskin coats, some in marten-skin coats, and they wore hats also because
LtAxdA x wuna
JitAxdA x
Adu
His
dji
ye yAti yutmna qlAKtsi

was
k!.
k!.
.
n,
qa yusli q!
and
the dish
was dead.
a copper
expensive,
ts!u
also
du
dji
ye yAti TslAnAtlu
had
NAna awe duA

When he was
dead
his
di
daq ye udu
out
l
dzini.
he
[named] TsiAnAtlu
they came to take!
things
Yuq UHtsI niya

Was expensive
yusli q!
the dish
yu
A-adjide
Anudjixe n
it
Leq! ,Ane
in
qoa
ni
the [side] that got
one [house]
people
ayu
were
aayu
those
ada x
from
it
wucka oduwaxiLL
got into trouble.
Adu
sA."
sA
duLa k!
his sister
qodzite
had
Whoever
Agatsa
itc.
"Gude
"To
UAX tua de tcAgude

away
let
YuLe
q!
hit
house
ye qo-u
[K-opli-
told her to eo
some
us go
thither."
The one
with him.
place
aya ake kdAx

these
ayu
that
a waat
went away
he nAx
on the
other side
ade
then
yen
there
wucxenftc yusli
was taken away
q!.
from one side

of
the dish,
u Qa tuwunu g tcayu ye
at
wuni
they did.
Gul daq lu ndjinkadfn AX ayu

Probably
And they were
sorry
because
so
,
about forty
those
qo wate,
were
ye
thus
qlayadoqa
they said,
"Tc!a
"Right
yii
ca
ka yaAqgaa
let
de."
Adii sA
Whoever
that mountain
us go
to."
duki k-liAs tc!u

his brothers
nA s!genAx
three
tl
yi
Le
then
du nda} a}ri
to carry for
then
were
daq
out
nAx
from
anA x
from
it
aq!eyft
below
it
waAt
yu ca
the
s!
nAstl tc. him always took. Len. Qa naA di

big.
Atxawe
After that
k!ide n 10
well
s!.
they came to
And
going
mountain
yen
there
wudu
dzini
axo a
them
ts!u.
also.
da
IdudA
coats
axo a
among them
k!ux-k!udA
marten
coats.
Atu
they prepared
[their clothes]
among weasel
Wearing them
u qongA nadayu s!ax
AdA x
From
it
because they wanted

to die,
hats
site was
weda
away
Lei
not
caya odaha
came away
aye
we re
aThig story was told by a man named QJa/dustin, who belongs to the same family, and therefore contains seme of the peculiarities of Yakutat speech.
347
348

T
.
[BULL. 39
Many they wanted to die wearing them. Not very many came awa} more stayed up there than came out. When they got up to the foot of the mountain they came together to talk over where they should
pass through.
They came to a place where there were many ground which they clubbed. This is why it became foggy. They squirrels, It was the fog lost one another in it, and some of them disappeared. Then they let them (those who had disappeared) that the}^ got lost in. After that the}7 made good headway toward the place whither go. There appeared no place to get through. The they were bound. mountain seemed to be very close to them. By and by they came to the very foot of the mountain. There was no place where they could get through. But through the northern part of the mountain passed a glacier, and they went up that way toward the top. They thought that they were all going to die off when they reached the top. They did not come to the highest summit Then they put on all of their best of the mountain, however. for good. They stayed there perhaps five days. They were clothing
wuti yia.
many.
Yu dAq kA
Up
there
cayadihe n qo a ax daq u waAdia.

were many more than from it out they started
go. to
Yuca
qlayit!
It to the foot of
the mountain
u ayA k gwaAt.
aa
.
dawe wucda
together
got
dunA q Ada yuq!

they came
r
AduLiA tk
began
to talk
AUA X
[place]
when they
about
it
through what they should go.
Aawe
In the place
} e they came to find thus
wududzitl n
aokagaye tsAlk Le aca odowaxect.

were many
AA
This
sewe
is
ground some of squirrels which
they clubbed.
why
qaka
a fog
kaoligwA
was made.
ste.
s!.
Le
Then
The
s!
fog
aqlAwe
there
tsa
right
wudjite x
each other
aya oduLigen.
they missed.
Le
Then
IIAS
they
gwayA l aqo
there
Yii qogfis! tuq!

into
tu qlwAsiyu
in that
it
qot
wu at.
lost.
Le
Then
de
now
was some gone.

t
the fog
was
they got
wuduLiiJl
let
yuqoga
qot
lost
HAS
they
wuadi djayu.
because got.
.
Le
ade
Ll
de
to
them go
Then where
wuduLitsfn ya nAAt.
they
Lei
AUA X awuga adiyA qoste

it
Tclayu
Very
ya
made
headway
it
strong where they were going.
Not through
a place to go
there was.
close to
them
A siwe Atx dudjl

was
it
x.
appeared.
Wananl sawe
At once
qle ga
truly
yu
ca kll ylt
to t ho foot of
awaA
t.
Lei
AUA X awuga adiyA

it
the mountain
they came.
Not through where they could

get
sit!
10 qo
sti.
Lekl-yAtfyiyA
Where was no way
ko
saat
infi
nAx a anA xawe

through
it
wucu
went
over.
was.
to go
an
ice ridge (glacier)
AnA xawe
That way
Acaki
toward top
of
it
ke
up
awaA
t.
Le
-.*
they went.
Then they were going

off
kAk ugwana/ayu yu qattu wuA

to die
ti
they thought
Acakf
of the
ke Aa
"
t.
Lei
Not
LAX AcAkf ke awua

very
toward top up
they went.
on top of
it
up
they got,
agtl awe. however.
LAX qle ga
Very
truly
mountain
qa na-A di-nadeye
all their best
wudu
dzini.
Gul
Probably
kidji
ngiyu
days
aqo uxe.
they stayed
there.
Awe
Then
things
they put on.
for five
SWANTON]
TLINGIT
to start
MYTHS AND TEXTS
349
on singing the song that they had sung when they of the day after they started away. And started the song they used to sing up on Copper river. At that they time they wore nose pins. When they were about to start from that All mourned together over place they put on weasel hats and coats. the friends they had left behind and over those who had been lost in the fog. When they were through mourning they arose and started off. The Athapascans did not know about the sea, and they called one an
left
now going
home.
The morning
What is that so very blue ? other together. They said, They said, Let us go down to it. We have saved ourselves," they said. Com ing to the lower end of the glacier, they traveled very fast down to the
"
"
"
sea.
They crossed
a river boiling out
from under the mountain and
almost as large as Copper river. They went down to the sea Along Afterward they sta}êd down there at the side of the big river.
AkA
kaosida gea
ci
song
awe
that"
akA
on
it
gonaye
to start
Aqgwaa
they were
going.
t.
Atx
After that
qe naa
davit
"was
away from they started it (each when they went other)
away
tsluta/dawe
next
mornTng""
ax
from
it
gonaye
started
awaA
t.
Le
Then
ke
up
kaodilwaci
song,
Yu eq-h|_ ni.
Copper river
they went.
they started the
cakq!
up
in
qaiu q!
yete xqlun.
TA
u
qlxe
di
agaawe yuda
tsa
lu
nAx
ke
up
ye
thus
s!.
they used to use.
Nose pins
at that time
ka odudzini.
they wore.
Ax
From
it
gonaye
starting
Aq gwaA
s!ax
hat
in their noses u
qa yukludA
on].
they were going the weasel
and
coat [they put
Agaawe
qaxo
friends.
tsa
qakA
there
q!
yAx wudjixe n tuwunu

like
At that time
together
they
all
k, mourned,
lost
yunA q
behind
awaa de a
these they left
nqli.
Dade
awe
then
kaayu
those
qoga
fog
s!
tuq!
in
qot wuade adade ayu.

were
about them.
t.
Yen
There
And about
gax
mourning
dust!
was
tsa
ax
it
wudu wanaq.
they got up.
Gonaye awaA
Starting
indeed from
they went,
Lei
Not
wudusku
knew
VUC
L!
qostiyiye
there was
yu gonanatc.
the Athapascans.
Le
Then
yAtfyi
there being
yeq!
there
the sea water
wudjxA ndi wucduxo

together
x.
Ye wucda yAdoqa,
As follows
they said,
"Dasayu
"What is it
LAX ye
very
so
s!u
blue
they called.
.
VAX
like
"De
yati
is?
K!e
Well
x,"
yen
there
kAx
out to
dusnu k u
we
go,"
,"
Le
then
yuqoya waqa.
they said.
e"q
cwutudzine
selves,"
ye
so
wucda yAdoqa.
they said to one another.
u
Yusi tlqAnAx
From
L!
nAx
[at
Now we
have saved our-
the glacier beach
on
lower end]
a\7 a Agaa t and below it
ayA xawe Le Lak

like
it
awaa
yue
ya xde.
down
to.
Le
Then
Aka nAx
across
it
very
fast
they went
the sea
water
ya waat
they got
yuhl n
a river
Len
large
yuca
tayinA x
wuduwaqo
was
boiling,
q,
Lei
not
unala
(scarcely)
a mountain from underneath
Eq-hl ni VAX qoge

Copperrivcr
like
yi.
Le CL! ya xe yaa waat wehl n Len ya xnAx.

Then
sea
was
lajger.
down
to
"they
came
the river
big
alongside.
water
Atxawe
After
it
a yeq uwate wehl n then down there they stayed the river
Le
yax.
at
TcIuLe
Then
qaA dix
the
first
wusite 15
they did
mouth
of.
thing
350
mouth
it.

of that river.
[BULL. 39
The.
first
thing they did there was to claim the
big mountain
When
[as a crest], because they were the first to pass through winter began to come on they built a house beside the
it Mountain house because they had nearly lost on that mountain. This is why they so named it. They stayed right there in that house, and the settlement grew into a town. Then the Ca dAdux a grew strong. They were the ones who built Mountain house. After they had been there ten years one person began living away from town in order to make the frame of a skin
river.
They named
their lives
boat.
A woman
did not
named KIwade
grow large. Now it was almost It began to grow big. as large as an eagle. When it got large she wanted to take it among as large as a house.
grow
The sea gull ltA reared a .young sea gull. All at once she did something to it that made it
Her brothers, however, wanted to kill it. When she her playmates. was playing with it the sea gull swam out of the mouth of the river. She also disappeared. She started after it. They used the song that
yu
hit
house
ca
Len
big
cuqla nAX Ada

(to
a wuAdi djayu.
because they were the first who came.
Ta k u de yakogwaha awe
Winter
the
claim)
on
it
when
it
began
to be
mountain
wuduLiyA x
they
yuhfn yaxqlwe wuduLiyA

the river alongside
xe.
Hit
House
.
ya oduwasa
they
made
they made.
named
right
ca
tain
hit
akayi x qonA x
satiyl n.
Atcawe ye wuduwasa
This
is
Lede tc!A
There
Moun- house about it
they nearly
lost their lives.

.
why
so
they
named
it.
aye q
down
in
it
uwate
Le anx wusite
it
they stayed. Then town
was.
become
Ca dAdiix-hAs
The Ca dAdux
(pi.)
wulitsi n.
grew
it
HAsdjawe
It
HAS
they
awu liyAx weCahi t.

built
strong.
was they
Mountain house.
Dji nkat
Ten
tak
years
aye
in
IIAS
they
nati
were
awe
when
.
Leq!
ati
yia
dak
aya odihAn
started to live by
one being (person) out
himself
dJAqo x
skin boat
Atuxa gi
frame of
it
ye
so
agoxsAm
he was
fix.
going to
t
KIwade
KIwade
ltA
ltA
hutcawe aosiwA
it
yuke Ladi yA
a sea gull
like it
ti.
was she who
reared
young.
.Lei Not
to
ulge x ke/Ladi.
got big
seagull.
Wa sAqcu yu
What
all at
aosi ni .desgwa tc teak!

she did
ayA x yakunAlge
it
n.
DesgwA tc
Already
once
already
eagle
began
be as
10 aLe nx
it
siti
large
gul yu hit
almost a house
ya nAx
like
yakunAJge
*
n.
DesgwA
Already
brothers,
tc
became
was
as big as.
La
lige
yuke Ladi
the sea gull
qosuklxo de
among her playmates
.
AqsAnu
ktc.
Dui kl-hAstc
Her
qo a
how
ever,
then got large
she would always take it.
gAdjtVget
to kill
it
IIAS
they
ayahe w anted.
ts!u
also
An wuade ayu
With
it
kosiklo detlt
out of the mouth of the river.
u dakuwaho
swam
when
she was playing

.
yuke
LAdi.
Hu
She
a
Le ayA x wuna
then
out
Atxawe
afterward
duiticiyi
after
it
ka odzite.
started to go.
the sea gull.
went
This seems to have been the ancient
name
of the family.
SWANTON]
TLINGIT
MYTHS AND TEXTS

The song
is
351
they came out with over her. kinds of notes.
a hard one, having all
Then the man

the weather
sent oil six of his nephews.

7
He
told
them
to
go
along shore in the canoe he had made, to search for people.
When
was very good the} started off. They came down this way to a place opposite Yakutat. There they discovered eulachon and a fish called kla gAn. These were in a creek. They put a small
net into it to catch the eulachon, and they put the kla gAn into a small cooking basket while they were still alive. They offended them, how Just as day broke they started off. ever, by laughing at them. When the}T got out on the sea there came up a south wind, so that r they could not go anywhere. The} came right back to their starting One of them went under it point, and their skin canoe was broken. and was killed. They stayed there. Probably they were there for twenty-one days. Then the weather became fair. Meanwhile they
Kitcda ciyi x
Beginning song having all kinds of
siti they did
yu akAt-dak-a waAdi
the one they
a.
Ya nAx
came out with.
lAtsi nden yucu The song is a hard one
dulxo xgunutc.
notes.
Le
Then
ducii iiAx
six [of]
duoê lkli-hAs
his
Aka
vrAna.
QongacT
He
.
yudjaqo x yit
the canoe
in
nephews
~~Ee~sent.
told
them
yuên-aoliyA xe
the [canoe] he had
tlngi
tgaayu
nAs qoggwaci
they
LA::
Very
wa qogukle sawe
when
11
made
for people
should hunt.
it
got to be
good weather
gonaye
started
hAs uwaqo
they
x.
Hana yinade
Coming down way
yatla k
ye dowasfi k
called
Ya k u diit
Yakutat
went
off.
this they came thus to aplace
kikA
to.
AnA xawe yen

After that
hAs
they
uwaqo
came.
x.
Aqlawe
At
it
akA x hAs qowaci

in
it
there
wesa k kla gAn

eulachon
(and a
fish
ts!u.
also.
Hm
Creek
they
discovered
yikt ya osia.
down
in
11
Kat ye hAs
In
r
aosi ni
put [a small net]
yusa k
eulachon
there were.
it
thus they
called kla gAn)
an
with
it
IIAS
agusta
kt.
KAk
basket
kA qlawe
into
them
to catch.
Small cooking
} en there
hAs
they
t
aolixA n
put
tc!u
still
ka wûsxa de yukla gAn.

they were alive
the kla gAn.
Aawe AxgAna
This was
the thing
hAs kaoLigA
wrong
to
hAs A cugotc.
[be-
they said something
were laughing at
it.
cause]
they
Tcluye
Just
as
kptiye
awe
IIAS
At
wuxu
started
off.
n.
Le
dekl dak
x.
hAs
nAqo xo
got (when)
day was breaking they
Then out on the sea they

they
went.
aya
there
oditi came
dA qdi kAsa nAx.

up
a win^TfronTthe
soutjir
Lei
Not
gude sA hAs wuqo

anywhere
TC!A a nAx
Right
back to [their start"
ing point]
yen
there
T
hAs
they
uwaqo
came.
x.
HAsdu-djaqo x-yago
Their skin canoe
kawawA Ll.
was broken.
.
Le nAx
One
of
them
3 atI yia djaqo there w as the skin canoe
x taye x
under
wudzigl
went.
t.
Wuna
.
Le a hAs
they
yawasi kde.
stayed.
He was dead. There
GuJ Leqa yegeye qA Leq!

Probably
ayi
wute
Ya qlawe hAsduka awada

There
twenty [days]
and
one
fo rit
they stayed.
on them
q. it became good weather.
352
lived

upon kla gAn and eulachon.
[BULL. 39
When
it
was good weather they
again started off. At that time the people got over to Yakutat. There were many people in the town, some called Kosk!d di, some Lluqloe di, who refused
to let them remain, though they told them truly how they had come out from behind the mountain. They were there for some time.
Then they started back to their own place. They came again to the place where their canoe had been broken and remained there for one night. Again they went out. They spent the night in their canoe. Then they came ashore. When they reached the foot of the big mountain they were told that a little girl had been given the name of
the
woman who
This
little girl
followed the sea gull out. went out to dig roots and dug up a red thing.
The
r thing she dug up was quite long. So the} made this into a dish like the one that had been taken away from them. After this dish had
been finished they beat the drums for the
girl
who had followed out

sduka
KlagA nawe
KlagA n
it
Aka
on
it
hAs
they
ka odzite
lived
qA
x.
sak.
HA
Anada qawe
when it was good
weather
was
and eulachon.
On them
ts!u
again
go na aca yadax dak hAs uwaqo

started
from there
out
they
went.
Tc!a
aga awe tslAas aya waLak

only
YakMa t.
to Yakutat.
called,
ALe
Many
n
di
anqe ni ga ya
people
in
it
At that time
they got over
aye
5
yati
yu
an,
Koskle
Koskle di
di
yu adowasak, Lluqloe
some were
like it
yu adowasak.
some were
called.
were
the town
Lluqloe di
AX hAs ka odudjiklAn djusuâ.

From they
it
Tc!a aye x HAS AkAnl k yucatle nAx

Right
they
told
refused to let stay
them
there.
from behind the mountain

.
dak hAs wu
out
ade.
hAsta
as
they
had come.
n.
tc!ak Some
time
aye
there
hAs wute
they
were.
Ya qlawe
To
their
place
ts!u
again
qo xde hAs At wudixu

going
they
started.
Ts!u
Again
we Aq! hAsduya go kawuwa L!

at
it
their canoe
.
was broken
ye nAxawe yen hAs uwaqo

at
it
x.
Leq! hAs
One
[night]
.
uwaxe
stayed
there.
Atxawe
From
it
ts!u
again
dak
out
there
they
came.
they
hAs uwaqo
they
went.
x.
Yak
they
ka hAs uwaxe
on
they
stayed.
Atxawe
After
it
tsas
(ashore
A nAx yen HAS

at
it)
Canoe
there
they
10
uwaqo
came.
x.
At HAS qo
At
it
xawe yu
ca
Len
big
seyi
at the foot of
ye hAs dul n kAdunl k

so to
came
(when)
followed
the
them
mountain
they told
yuke Ladi dak Acu yawus hu wua de kaya oduwasa ca Atk!A

the sea-gull
tsk! u
out
after her
was named
[another]
small.
woman
YAq! xat
There
lAsle L!
wugu
de yu ca At-k!A tsk! u qlanA x-yatfyiAt ke

the
little girl
roats to scratch of trees up
went out
red thing
up
aka
osiha.
Ye awa kuwa tU
It
yu-ke-aka osiha ye-At.

the thing- she
Layu yu-qadjl
dug.
was quite long
dug up.
txThen the thing that was
wuduta nea
taken away from them
Le
then
ayA xawe
like
it
wuduLiyA x
was made
yusli q!.
the dish.
Atxawe
After
it
yen
there
s WANTON]
TLTNGIT
MYTHS AND TEXTS
353
the sea gull.

her.
The
that time a song was composed in remembrance of people remained there one year after the six men had
At
gotten back. Then the ninth month was beginning to come on. At that time a skin canoe came in sight from the direction of Copper The people were called in, and they It was bound southward. river.
Ka gwAntan from the mouth of Cop them into the house and gave them food. They per After they had fed them six brothers went hunting with dogs, and
came ashore
river.
there.
These were
called
the youngest killed nothing. They always put up a great quantit}^ of and carried it around with them. By and by all rushed after food,
mountain sheep on top of the mountains. Their brother-in-law also went along with them. One of them (the youngest) in chasing the mountain sheep went astray in front of a cliff. It was toward even He was shaking all over. When it was almost evening, the ing. mountain sheep rushed toward him. Their leader went to him and
wududzini
came
to
yusli q!
the dish
du-iti
q!awe
ga
t
wu duwata
ciyi
a song
weke LAdi dak

the sea gull
be
for her
drums
were beaten
out
finished
Acu yawns hu
followed
wu
a.
Aga awe dul

At that time
for
ka odzite.
was given.
After that
Aq! ts!u
There
also
t;~k
she did.
her
year
qaka yAn uwate

there
yufi
qo
IIAS
thev
wudiqo xayA.
got back.
AdA x yAx ya qogwaha

like
they stayed
[after] to the
was beginning
to
place
gucu k
ninth
aayu
it
yudi
s.
Ya qlawe wududziti
At that time
djaqo x
skin canoe
yu Eq-hi
toward
it
ni
was
the month.
came
ashore
to
be seen
Copper river
yinanA
from the
direction
x.
of.
Hat uwaqo
This
x.
A/we Leyi nde wuduwaxo x Le kagaya nAx

Then
they were called and
came,
way
x.
yen uwaqo
there
XAtc
These
Ka gwAntan
Burnt-house
people
A seyu
were
yue q-hi
ni
WAtdA x
of were.
a.
they came.
Copper river
from the mouth
Nelde
Into the
wuduwaxo x.
they called them,
HA sduqlwex _^^
i-
At
^.
wudu wate.
they put into.
Their mouths
things
house
HA sduqlwex
Their mouths
At
things
nAduti
they put
into
t.
weLeducu nAx
Lei
not
yAtiyi
were
wudj kik liye n

tne Brother s
keL
dogs
tin
with
IIAS
they
wua
went.
t
Keklea awe
The youngest
AdudJA
dje
q.
Wu yen
Lots of food
hAs
they
killed anything.
aolidJA q.
killed
Wucke
selves
hAs
they
udaya
itc.
Awe
And
ts!u
also
nwu
IIAS
a oliqleL! 10
rushed
t.
With them-
[and prepared.]
always carried it around.
mountain
sheep
cay A q !.
on top
of the
Le
And
IIAX
from
yatl yi
there
hAsduka
in-law
ni
hAsdufn wua
with them
went.
Awe
And
their brother-
mountains.
them
t
was
qaq
astray
duwagu
one went
t
giiJ
cliff
yiq!
in front of
dje
nwu
LAX
Very
itq!.
after.
Xa
na
ayu
that
ye
so
wu
it
ni.
mountain
sheep
t.
Evening
was
toward.
LdakA
All
yi ye kudal
kaodinA
xa naawe A nAx at luwagu q

near evening
to
he was shaking.
him
to
ran
toward
yudje nwu.
the mountain
sheep.
Yu aitq!
To those
Bull.
ye wunlyi
so
it
cu qlwaa-i djawe
the leader
Acft
him
cawaxi tL
went
was
like
49438
3909
23
354
took him on
[BULL. HO
It ran away with him and made him stand up its horns. on a place to one side. Then the people started down. They went down without hunting any more. When they got down on the beach they started home for Yakutat. Now the six brothers started on a journey for the place whence they had all come out. Their uncle told them to go back for a copper plate which was in a valley called Ltaxe n, leading down to Copper river. They did not want to leave it there because it was valuable. When the people first came out, it took them forty days and nights, but the young men took only twenty days and nights. They got back among
When they came among their friends again these wept with them and did not want them to return. But after the}^ had stayed there for some time they went to the valley where was the copper plate. Since they had left their friends no one had been to The real owner of it, too, was dead. They reached the the valley.
their friends.
opposite side of that valley.
When
they got there they saw the
ducedina x
[and]~on his horns
wulixa
t!.
TchiLe
Then
q.
n.
awe
it
Aci n
with him
~
wudjixi x
it
LC
and
took him.
was
ran
Lla
denyakA qIawe
at a side place
A cdjiwanA
let
Atxawe
After thai
Le
then
ii
him stand
up.
yi nde HAS homeward they

they to
it
wua
t.
went.
Lei At
nAti
yAx HAS yaodahil

like
Yek HAS
Down
they
dawo hAs At kawana

started
Not things were
they
hunted.
came
[when]
home
YakMa tde,
to
Yakutat
Le
Then
ducu iiAx-hAs de yu-wudjkik!iye n ko HAS wu/deAt yu ax dak

*
the six
now
the brothers
they
[to
started the place]
from
it
out
HAS
they
wusda geyedi.
had co me
out.
HAsdukii ktcawe
Their uncle
it
qox
to
was
go back
IIAS them
kawaqa
told
Eq-hl ni
Copper
river
kAtqlatA n
leading into
Ltaxe n
yu eq
aye
yati.
AqA xayu qUlatsim tcayu Let

Because
.
a copper [a valley called Ltaxe n]
was.
it
was expensive
not
hA sdutu wa uc gu hAs
their
Atcfi
wunagc
it.
Daqlu
n-dji nkat IIAS

.
uwaxe
camped
minds
wanted there
out
they
should leave
Forty [days and nights] they
cu qlwa dak hAs

when
first
gAsada
came.
t
q.
Yuklisa ni
The young men
Leqa hAs uwaxe

twenty they
HAS
They
they
camped.
10 qo a
however
At
hAs uwaA
came
hAsduxo nqli
their friends
xot.
among.
Ya
IIAS
wududjige
them
not wanting
to
At
there
to it they
They
come away
to so
HAS at hAsduxo nqli xo, hAsduI n gA xduste.

they
got
their friends
Lei
Not
7
qox de ye hAs
back
they
among, with them
they wept.
a doha.
wanted.
Tc!ak u aye snati awe

A
long time
t.
tcltik"
yu eq
the copper
T ayi} e 3 atiyi
canA xde
to the valley
they stayed
when
far
was
hAs
they
wua
Tclayu
No one
dA kde
out
wu
real of
sidage a
went
hAsduxo nqli yA xawe

their friends
L(~J
not
went.
from the time
AX ya uguttc yu canAx.
from had ever been
[to]
Atsla tiylyi
The
owner
it
ts!u
also
wu
na.
At
To
it
hAs
they
uwaA
came
the valley.
was dead.
15
wecanA x kikA
the valley
At
To
it
IIAS
they
dayu hAs
when they
a ositen
saw
yu eq.
the copper.
Daye kuwat.
It
opposite side of.
got
was very long
SWANTON]
TLINGIT
MYTHS AND TEXTS
355
It also had eyes and hands. The hands in the direction whither its friends had gone. They cut it in two in the middle and took it apart. Then all Their friends did not bother them about it at six of them carried it. all. They started back. Again they traveled for twenty days, and came down to the ocean once more. At that time all the people started for Yakutat. The}r started oft with the copper that the six men had brought out. Again they came out to the place where their canoe had been broken up. They camped From there they started across to Yakutat. They there one night. came ashore there. Then the people did not want to have them there.
copper, which was very long.
copper was pointing
its
The Koskle
Duqdane
k"
di did
not want to
let
them
stay.
The}"
discovered
coming from a small stream called Rack! with some humpbacks he had speared. When the Koskle di saw him coming with a string of humpbacks they cut the They also broke his spear. Then string on which the} were hung.
(one of the
arrivals)
7
new
Ke
TTjT"
ka waa
itgrew
(very long)
T
duwa q
its
a
it
wu
had
dudjl n ts!u.
its
A wu
eq.
yiidoxo nqli ade

its
eyes
hands
also.
The place
friends
to
it
wuade } a yinade awe

went
ke
up
djiulitsA q
pointed
it.s
yu
Ayi n kAtlu tqlawe ax

Right
down toward
c.
hands
the copper.
down
in the
apart
middle
HAS JiwaxA
they
cut
it.
Le
IIAS
Aka watI wu cdAx.

took
it
TcIuLe
Then
ducu nAx-liAs
all six of
Then they
apart.
them
tiyi were
ts!u.
also.
awe HAS
they
a waya.
carried.
Lei
Not
hAsduda
to
At
anything
qo wusti
did
hA sduxonqletc
their friends
them
Le
Then
qo xde
back
de
now
hAs
they
At
wudixu
started.
t.
n.
Leqa
Twenty
[days]
IIAS
they
uwaxe
were
ts!u.
again
Atxawe wee iJ kAq! ya hAs wua

from
it
the sea
to
these they
got.
Aga awetsa
At that time
naq!
for
ka odowana
they started
Yak u da
Yakutat
de.
for.
Le At
Then
wudu waxun.
they started.
We eq
The copper
ti
nawe
with
At
wudu waxun.
off.
WeLc ducunAx
The
11
[they] started
six
qatc dak men out
uwaya yl
carried
At
ti
nnawe, Le we/Aq!
it
hiA
sduyi yak
kawuwa
From it
L,!iya
anA xawe yen

thither
thing with
was; then
to
where
their
canoe
.
was broken up
there
VAk uwaha
out
ts!u.
also.
Leq! aq!
One
[night]
uwaxe
they
stayed.
AdA xawe
.
tslu
again
diit
yawagu
10
they came
at
ii
across they started
Yak u da
tde. te
AUA X yen yAk u uwaha

At
it
Let kiit
Not there
tuwa ucku aye

ye
thus
s!
to Yakutat.
there
ashore
they came.
stiyi. they would let them stay.
Koskledl
Koskle di
ax
from
it
hAs
them
ya oduwatsAq.
wanted
there
to drive.
Hm
A
creek
a ho a
it
dowasa k
named
was
the
Kackl-hln
Kack! creek
Ak! u A tsk! u ayu

a small one
u Duqdane k
awe
it
wetca
atA/kt
speare d
awe
those
\
\
Duqdane
ti
ku
was
s!
wududzitl
they came to
n.
Atx an
ye,
see.
From with thus there them

tc
yanagu
wetca
c
humpbacks qlAkai c
a string of
them
gAdustfnawe
when they saw
he was
humpbacks
coming
weKoskledl
the Koskle di
qlAtu^da
the string of
wuduwaxA
cut
yudoxa
di.
Doa dayi
His spear
ts!u 15
also
his salmon.
356
the people
[BULL. 39
were grieved over what had been done to him. They it and thought it best to buy the and pay for it once for all. So they bought the place. The six place brothers were the ones who got it. They bought it for the copper which was worth ten slaves, and sent the Koskle di away. plate, Afterward things were compared to the six Athapascan brothers [because they were very fast runners]. They stayed here probably twenty years. Meanwhile the Koskle di and Lluqloe di left the place. They were the only ones there. There were no other Athapascans at
called one another together about
that place. One of these brothers slept too
much and became
lazy.
In olden
times people went hunting with dogs. The six went hunting and camped in a house near a mountain. Afterward they went away from
the youngest.
One night while he was sleeping they went away from him hunting, because he was lazy. They went away to find out what he could do. The} camped awa} from him for two nights. MeanT
T
kaoduwaLlI
they broke.
q!.
Awe
Then
t
it
qatuwe
sorrow
yanu
they
felt
k"
yuade
what
It
wududzim yletc.
had been done
to
about
him.
A awe
It
Le
then
Ada
about
Avfidj
together
wudu waxox.
they called each other.
Yakle
was good
wudu wau
tk.
de yat
was
that they bought the place
hAsduI q!
for
yen
kA tusage
yi.
Wuduwa-u
They bought
yuLlA
Leducii
The
dji
nAx
nkat
them
and paid
brothers
for it altogether.
the place.
six
yetl yi
were
wuckikliye n
Alitsl was worth
hAstcayu
those
.
hAs
they
aya waLaq.
got
it.
Yutinna
The copper
ten
gux yeq!
n aga
for
it.
HAS
They
a wa-u
bought
are always
yuLU
to
tk.
YuKoskle
The Koskle d
di
i
Aka x
from
it
the place.
hAs they \slaves

yatiyi
were
Aka wana.
sent away.
YAX
From
this
At
things
gwaku
nutc ga GonAna ayu

Athapascans those
Leducu nAx
six
compared
wuckikleye
brothers
.
n.
Tc!ak u
A
long time
Akaye
at
it
hAs
they
s!
wute
gul
tk.
Leqa
twenty
tak u
stayed probably
years.
Koskle
de
to
di
qA Lluqloe di
and
Lluqloe di
.
ax
from
it
hAs wutiga
they
left
yuLlA
sa
TS!AS
Only
.
IIAS
Koskle di
the place.
them
Akaye
on
it
wute
were.
Lei
Not
ts!u
other
da ka Gonanfi
on
it
akaye wute
on
it
Athapascans
10
YuLe
One
k!
yAtl yiya
there was
wuckiklrp njta-AHtsU x qa udzika

[of the] brothers
slept too
Tc!ak tsUs
In olden times
t,
were. u
much and came
to lazy.
be
only
keL
dogs
tin
with
ti
At
a wuaden.
.
ALlu
Leducu nAx-hAs
six of
wua
aL. u
things they went after.
Hunting
t
them
t.
went,
hunting
cacuhi
ylde
to.
Atxawe yu ^kiklia dogo

After
it
awaa
ALlu n tc!u
Hunting
right
a house by a
the youngest
mountain
away they went. from him
_ta ye, while he
was
t }7 ayi s
sleep
ing
Leq!
one
[night]
dogo
t
quwaxe
stayed
t.
yuuskal tcayu.
because he was lazy.
Ade n goske
They wanted
.
Atcayu
this is
away from they him
to find out
what
why
he could do
dugo
awaa
DA
xa
dunA
cif
qoxe
they
Layigaye detex
"Then
tclayu
very
away from they went. him
Two
[nights]
away from him
he slept
camped.
s WANTON]
TLINGIT
MYTHS AND TEXTS
357
while he slept very soundly.

k
said,
vl
come
vomit."
He dreamed that a man came to him and Come down here by the salmon creek and Immediately he went down to the creek and vomited four
to help you.
While he was vomiting, ho vomited up a salmon bone. "This what makes you lazy," he said to him. "This is what you are eating all the time, the salmon people s toilet sticks. This is what makes you The one that helped him was the being- of the mountain. The lazy." mountain being said, Come with me this evening." Immediately he went with him. When they got far up, the doors into the mountain were all opened. Then he went down with him inside. There were rooms inside of the mountain for all things. In the first were grizzly All things bears, in the next black bears, in the next mountain sheep. were inside. After they had stayed away two days his brothers came back for him. Their brother was not there, and they felt very sorry. The} thought
times.
is
7
suta yeayu.
soundly was.
"l!ga
"For
a>a
Ye
I
adju n
."
qa
doxA
to
rit
uwagu
came.
it
t.
Thus he dreamed a man
him
Le ye acia osiqa, Then thus he said to him,

"He
"Here
xAt wusu
come
to
Atxawe
After that
ye
thus
Acia osiqa,
said to him,
yege na xat
comedown
sal
you
it is
help."
mon
hl ni
creek
yaxq!
by
xan
with
yeq a a ngelqo." me down come [and] vomit."

here
TC!A
Right
Aq!
to
it
ayA xawe yuhl n

like
it
the creek
away
yaxq! ilqo
by
daqlu ndahen.
four times.
Wuiiqo
He vomited
aga awetsa ke aoiiqo

while
taya."
thing."
}ûxa
vomited
.
up he vomited a salmon
slage
"Aaya
"This
At
thing
k
uwa
qoa
tx Idjikayi
you
to
A
is
Ye Acda yaqa,
Thus he
said to him,
"Tc!A
"This
*\
""-CSileV"
causing
rii
be
the
lazy
LAk u
is
anAtixaV
you
always"
"
tcli tlayi.
toilet sticks.
A} a
T
At-uwa txaya idzika

thing causing
"Dexa
"This
."
what
the
sal-
tribes
This
eat,
mou
ni
you
to be
lazy."
XAtc cat-wuqoa
This
A seyu
was
Acfga
to
wusu
helped.
naya
t.
xan gA ge
with
mountain being
him
ni.
evening
me accom
panying
at,"
yuaca osiqa yu cat-wuqoa

said to
TcIayA xawe an wua

So right
Yudiki
Way up
-
q!
to
come,"
him
the mountain being.
away
with he went.
it
that
ke
up
IIAS
they
dawe
when
yii
ca.
tuhe de
into
culaA
were
all
yuqlaxa
the doors.
t.
Le
Then
t a-I
ayide awe
down
t.
got
the mountain
open
into
it
Aci n nel
with
u waAt.
Aitqle aqodAxsite
yucatu
q!
cukA
Xuts! 10
him
358
that he

was dead.
[BULL. 39
another.
town.
floated down, laying the blame on one reached home there were other people in the they These were the Te qoedi who had come up from Prince of
Then they
When
Wales island to the south. The mountain being told the man he had taken how he could find Whatever he wished was killed the holes of grizzly bears in winter. While he was there winter began for him inside of the mountain. Then spring was coming. [The being] said to him, to come on.
"Be careful not to use green fern roots for they are things. Watch for the If }T OU are not careful about it you will kill nothing. green fern roots. They grow wherever there are grizzly bears. The
my
green fern roots will be found growing below. You will kill more To-morrow you go away. 1 will give you things than your brothers. canoe which is here. In it you will float out among 3 our friends. my What he called one night was a whole month. Months kept on and on for him, however. His mind began to be troubled on account of it.
r
1
yus-uwadji
he was.
Le
dak
IIAS
they
wulixa
c.
Wudjka
On one
another
hAS
they
At
things
kAs-he x.
,
Then down
started floating.
laid.
HAS qoga qgutx qo-u saya aye

They
got
yati
yu
an.
XAtc Teqoe di A siyu

These
the Teqoe di
home
people being
were in
the town.
were.
At
wusidA q ixkl dAx Tan-yet U q dAx.

came up
from below
Prince of Wales
island
thither
from.
(= south)
A Acukudje s!
This mountain being
yugi Ltu A di ye Acdfi yaqa

into"tfie
xuts!
grizzly bear
Ata yA
hole
kekgetl n
how he
Sl
cliff
there thus
told
him
s
could
5 takq!
u
.
TC!A da sA
Whatever
ax qla odinuq doqle

from
it
dudJA q
was
killed
vu geL!
tc
1
tuq!.
of.
in winter.
he wished
be
for
him
the mountain inside
DesgwA
Already
tc
tiik
ye cunAcxe/n aga
no
it
aye yAtiyia.
while he was.
DesgwA
Already
ti
qo xde
back
winter
"
began
to
it is
ka odiha.
started to be spring.
Yu
"
tUt! qlwAn gAlaga

now
s
klwAlx Ax-A
green fern
roots
awe
yiiAcia
he said
Ici
if
Be
careful
not to use
my things
because they
are,"
osiqa.
to him.
"Ake
k gelaga
s!
ts!u Lei yitl

also
ya yAx At gagedja q At
like thing
m.
you
"About it
be careful not to use
not
you are
you
will kill
thing
touch.
Aga
For
it
kek
for
getl
weklwA lx.
the green fern
root.
Dewa
Wherever
xuts!
grizzly
kAtcusIfk At
is
aye sawe
for
it
look out
there
bear
10 a
yAx
gogwatf.
will be.
A ya
This
gaya
q!
q. n.
yAx
like
gogwatl
will lie
weklwA
t.
lx.
like it
be low
the green fern root.
Ylhu nxo-hAS ya nAx

Your brothers
At gagedja
u
SegA n
To-morrow
kAx
away
la
Yu du
Inhere
more than things you
will kill.
you go.
Axya gu
my
yo u
canoe
itkA
is
idjl dd to you
q
sli
qwAta
Ixo nqli
Your friends
xod(V
among
it.
an
with
it
dak
out
I will give.
ego
xlaxac."
float."
Dis kawukl
Month
.
A siyu Leq! tat yu awasa.

there was
.
Hutc qo
[For]
will
was a whole one
one
night
he called
a him however
de sgiya guwaxe
nights kept on and on.
Dutuwu
His feelings
yakA ndaxiL!.
began to be troubled on account of this.
SWANTON]
TLINGIT
to
MYTHS AND TEXTS
359
By and by they began
all kinds of things for him. to him, "It is well that you
make things ready for him. They dried Then he started away. [The being] said come now and see my canoe which you
friends."
are going to take

"The
T
among your
He
looked like a grizzly bear.

things
} it
What was
If
there about
took him thither. It it like a canoe?
ou see inside are
this canoe s food.
When
"
it is
hungry
you do not give it anything it will eat It gets hungry quickly," said the mountain being. Go on now." you. had loaded the canoe with mountainIt went down the river. They sheep s fat and all kinds of fat. There came a time when it acted as he had said. It started to turn back. When it began to swim around quickly he gave it one whole mountain sheep. Already he was close When it started ashore with him in front of the town to his home. he began to feed it so that it would not kill any person. His friends ran down opposite him. They saw their friend who had been long It. came ashore with him a short distance from the town. lost. When
will
always look back.
Wanam
kAdulne
gAstl n
yoiTsee
s!
sawe dufga
for
At
things
gAxdulxu
make
n.
LdakA
tc!uLe
then
t-ye de-A
dawe dul n
with him
n.
At once
him
s.
they started to
ready.
All kinds of things
dudjiyi
(or
Le
Then
ayA xawe
from them
At
x."
wuxu
started.
u K!e
"Good
they dried to take
him.
he
yu Axyagu
my
canoe
}ûx6 nq!i xode an gAgeqo your friends among with you are going
"
Ade Acuwagu t.
There
"
he took him.
you
to
take."
Xu tslyA yA xayu kayaxA

Grizzly be ar
like
t.
GUSH yuya kx AxsAne

Where was it
is full of.
was
it
looked.
a canoe
it
gi. looked like ?
We-iya guwu
"The
canoe
wusA gwaya yu
food
is
nel
ayu
what
ca wahik.
Dul
van
hunger
wuhayl awe qox

when
there
is
.
inside of that
To him
back
AqgwAlge
he gets
ntc.
L
Not
,"
doq!e x
his
At
ftexe
qo a tcawaa
aosiqa
said.
,
igoxsaxa
"NA
Yan
Hungry
."
he will always look.
mouth thing you give however
he will eat you up.
Asinu k Lawe
cat
the
wuqoa nitcawe ye
being
thus
t.
de
now."
quickly,"
mountain
"Go
on
Le
Then
hi niyiq down the

river
uwagu
it
Le ayi yen At ka oduLiga yu yak u dje

So
inside of
it
nwu
s
went.
things
they loaded
into
the canoe
mountain
sheep
kAgedi
fat
JdakA
all
e di.
fat.
Ta
tclawe
slatl tc
ade
there
kA nik-ya
he said
like it
kinds of
There came a time
yati
it
At
Then
ya odzia
"starting
hi
nxokAt qox ya wusaye awe Le a dak wucfxtc 10

back when it started
to
was.
in the water
swim then around
it
turned quickly
Le
then
Leq!
one
dje
n.
nwuksAdu gawe
In front of the town
Aqle x
to it
AnAtl
tc.
DesgwA
Already
tc
doani
his
whole mountain sheep
he gave always.
home
ni
yakunase
close to.
u u Anegayfi nAxawe XAk ka wuho Ad n XAk ka ken nahe
he was getting
when
t
it
swim
began
to
with
him
Back
of
when it began
to
go
ran
at the shore
awe
it
Aqle x
he began
At
tix
1
Llngi
person
udja qga.
lest it
Dutla de
At
ka odowaAt
down
was
to feed it
might
kill.
him then
*
duxo
nqli.
Tclal^
qodudzigfdi hAsduxo ni yet DAS ya wAdA.

to be lost
An
Town
his friends.
Longtimeago came
their friend
they
saw.
360
[BULL. 39
he got close to the shore he took his canoe up quickly, and it became Where it had turned around the river became crooked. a stone.
They called it River-the-stone-canoe-came-down-through. Then the man who used to sleep so much was ready to hunt. The man that had been lazy always went by himself. Just at the head There is a cotton wood tree standing there, rather of Kack is a glacier.
!
old inside.
going to be stormy a noise is heard inside of do not cross that glacier. When no noise can be Then people this. heard inside then they go up across. The youngest killed more things than his brothers. He always took around bow and arrows with him. They all went in one canoe up to this glacier They are called dlna was the seals home. When they came up there, plenty of where There were plenty of grizzly bears and seals were around that place. mountain sheep alongside of the glacier. The youngest would say to
it is
.
When
those with him,
"There is
a bear hole
up
there."
Then they made
hunting house
in
one place.
They took the canoe far up.

t.
After that
CAkA qlawe
a short distance
an
with
it
dak uwaA
ashore
Weduya gu
His canoe
Le an daq naA
ti
awe tsa
just as
he came.
then town ashore he got

close to
from
ctatx
up
nAnaka odzixix.
he took
it
XAtc
This
te
stone
Asiyu
was.
Ade qox yAse tcvA ayA xawe

Where around
it
quickly.
turned
like
it
kaodzitA q! yuhi
came
to be crooked
n.
Ye do-wasa k u Ta yak u tc-yix-wugu

Thus they called
it
di-hm.
Le nAxde
-alone
the river.
Stone-canoe-down-came- [through] -river,
Yen uwanl
There
the
weqa
ttc.
gusu
Kack!
wu
man was all
ready for hunting
taAlts!A xe. Qa who used to sleep Man

so
uska ye
that was lazy
much.
sit!
a glacier
wucke
yudo q
a cotton-
wudagu
tux ayu
inside
cAkA
aye/yAti
is
AtuwA nnAxnacu
[stands] rather old in side of it
by himself
went always.
site
is.
Kack! attheheadof
.
Atu
it
ye ayago xdatryi Atu

when
going to be stormy
it is it
di
duA
[a.
x.
Lei
Not
there
Inside of thus
inside of
wood
noise] is
tree
heard.
AkA nAx daq uA

across
it
ttc.
go.
LAX
Very
la
not
tu de
inside
qolk!wA ngi awe

can hear any noise
it is
tsa
as
if
AkA nAx
across
it
up they ever
ttc.
daq
At
a A
Dohu nxo-hAs
His brothers tc.
ya nAx
more than
11
.
ayu
were
At
things
uvvadJA
he
killed.
q.
Tcu net
Bow and
arrows
up they always go.
ye AnAsnl
u
Dlna
Dlna
yu dowasak
[the
Ta gawe
Up
IIAS
Ata k
tsa
seal s
he always took around with him.
bow and
arrows] are called.
at the glacier
ani home
de
to
10 ya k yl
inside of one
hAs
they
wua t.
went.
Tc!uLe
Then
ducu nAx
Xuts!
we
tsa
a ye
were
dat
around
to
canoe
plenty of them
the seals
unaye q!awe ke
that place
IIAS
they
uwaqo
came.
x.
dje
nwu acayAdihe
qo
is
wesi
t!
up
Grizzly bear [and] mountain sheep
were plenty of
the glacier
WAntu
Le
tc.
ye
yanAsqe
he
said,
tc,
"Hftikina
"A
q!
alongsideof.
Then thus
Then
IIAS
they
in
bear hole
ta-s!lk dul n" with him" up there

x.
aye
so
yAnAsqe
he
said.
Le yatl yiya awe cacu

one place
took.
it
hi
ti IIAS
aoliyA
made.
HAsduya gu
Their canoe
ti
was hunting house they
daqeda q
far
a watAn.
Awe
yuxa L
of ice
yax
it
ACAgA
an
with
it
dak
up
up
And when
a largeApiece from
came down
s WAXTON]
TLINGIT
MYTHS AND TEXTS
361
.
and raised a swell that carried their canoe oft were in want of provisions. Their food was quickly gone. This They It was always happened in the Snow-shoveling moon (November). There was a cliff at that so that they could not get home. blowing Already two months had passed over them. They could not place. see a canoe coming from any place, and they were living by the skill of the man whom the mountain being had saved. When they became discouraged they made steps across the glacier. In one place was a precipice, and they had a hard struggle. They left one of their brothers in front of the cliff. He had become dizzy. So they left him. They came among trees after they had left him. lie suffered very much from the cold. They, however, came upon a redcedar house. They used a fire drill. Already it smoked. Then the fire came quickly out of the red cedar, and they sat by the lire without
a large piece of ice fell
food.
Day came without

q.
u u Aq! la k den
their brother having died.
qlaodiyA
canoe away.
hAs
wii
ni.
HAsduwii
wurn
got.
wu
""
hAsduqlaxA nt
belonging to them
u
came and took
In want of provisions they
were.
ThefFfood
cuwaxfx.
was quickly
gone.
Qoqaha
hAsdua ni
their
-di
Snow-shoveling
moon it was in
syadayu
ye
so
HAS
they
LAk
siti
wayaoditi
it
Always
was blowing
Lei ade
[so that] to it
HAS
they
awungaLa gayA.
could get.
GeiJx
""""Cliff
yuaye
that
u
hAs
they
home
there was
wuni yiyA.
got like.
DesgwA
Already
tc
dex
dis
liAsduI
k ka wakis!.
were
finished.
Gutx yak
From
anywhere
t
two months on them
canoe
they
Aga
qsitin.
Tcawe
It
qaka qlawe
on the
IIAS
they
wute
weca
wuqoa
being
nitc
coulcTsee.
was
man
lived (were) the mouiitain
wusne
xe.
dahii
had saved.
Cie x hAs taxt

About them
selves
awe
yu
sit!
yAx hAs qe ya kaodzitlA

they
q!.
they
were discouraged when
the glacier across
made
steps.
Le yatfyiya aawe
In one place
hAs doqlanawuda q
they
t
Adawfi L yes
and they had a hard
aosi ni.
struggle.
Leq!
One
k.
found a precipice
Ati yia there was

[of
hAsduhu nx ago
their brother
HAS wufi
went
yu
the
giL
Cliff
yAq!.
in front of
.
Akawali
He became
dizzy.
Le
Then
them]
away from they him
anA q
IIAS
wua
t.
Asq!
from him they
cu ylt
IIAS
u waAt
anA
wuat.
came.
q.
Aqlawe
There
at 10
he
went.
tcianadJA q. suffered very much

from
cold.
The trees among c ime they HAS qo a lax hit akA x IIAS They however red house upon it they
cedar
;
from him.
HAS
They
a watul.
used a
firedrill.
DesgwA
Already
tc
yandus!A
it
q.
Le
Then
da k yaosixi x
out
smoked.
came quickly
} Q lax the red cedar
tu
nAx yu
at
there
qlan.
fire.
from into
the
Hutc!
Ended
yuwuwu
the food
tslAs
only
jûqla
the
nawe Agu kt
by
it
Aqe/n.
sat.
Let
Not
djudja q
died
fa
fire
yuhAsduhu nx
their brother
AX qe waa.
but
it
got daylight.
362
[BULL. 30
Now they made fun of their youngest brother. "Where is the Didn t you sa} that you could kill anything ? being that helped you Then he became angry at the way they talked about him. He started When he started he did just as the mountain being had off aimless^. Then he saAV their white dog that used to go every directed him. where with them. He saw the little dog running up. He looked toward it. He saw that a mountain sheep was holed in there for the Before he could believe it he heard the little dog bark. The winter.
T
mountain sheep had very large horns. He ran his spear into it just onco and killed it. Not knowing what he should do, he squeezed him He cut open the animal, which was very large. This self in beside it. w as the mother of the bears. He cut off only the fat from around its stomach. It was of the thickness of two lingers. Then he ran down to That made them feel lively and drove away all his brothers with it. Then they brought down all of the parts. After they their hunger. had brought everything down into the house they started back to hunt
T
HAS Aka wacuq yuhAsdukl

They
k!.
"Gusii
"
wu
is
ylga
for
wusu wu
helped
a.
is.
Lei
Not k.
it.
made
fun of
their
younger brother.
Where
you
to
yiqle
ulqle yln
At
wudja
q."
kill."
HAsduqlwai yet
The way they talked
klant
"angry
uwanu
he got about
did you say
anything you could
him
TcUkuge yi ye
Aimlessly
di At
wuxu
started.
n.
YagAgu
away
11
.
qotl
did
s!
tcayu
just as
eatuqa wutc
the mountain being
off
he
\Vhenhestarted
ade
there
dayaqayiya
had
like
yA xawe
like
it
qowanu k
he did.
Awe
And then
told
him
ite
aositl n he saw
hAsduke
their
Li
dog
5 Let
white
yAx LAS
they
hAsduI n
with them
wucke
around
wudiA
t.
Yu
The
kleLk!
little
aosite n
he saw
had
xi.
used to go.
dog
kinda ke nacl
toward
At aoLige n.
To
it
Aosite n Aq! qo dAt a dje

He saw sa
there
nwu
Asiyu
was.
up
running.
he looked.
holed in
a mountain sheep
LAk!
Before
wuhl
ni
awe
it
tsUs ade
only
there
oduwaAx.
it
Ade Aca ye k u diLa

There
on
its
he could believe
he heard
bark.
thus
were very
large
head
Acedi
itsThorris
yudje nwu.
the mountain sheep.
Le qlawe
Just once
Atu di
into
it
aosigu
he ran
wetsagA
the spear.
Ll.
Le
Then
AC
it
uwadJA
killed
it.
q.
Let
Not
ade
what
u nAx
with
it
si
niiya,
atlA
xkAnA x nel cka

it
oLiqliq!.
self.
he should do,
c.
beside
in
he squeezed him
10 At
i,en
ayu
was
AX
open
from around
AkaolixA
he
cut.
XAtc
This
3êtsI
net-La
Asiyu
it
TS!AS
Only
Thing large
mother
of the bears
was.
weayi kiawe Acu tx awalixA

the fat around the
c.
Dex
Two
Lei
fingers
yAxyA x kAsika
like
it
k.
An
With
it
dak
out
he cut
off.
was thick
as.
stomach
wudjixl x
he ran
doho nxo-hAs xA
his brdthers
ndi.
to.
Aka txawe
It
qAge watsIn.
feel
Lecka x
Away
was that made them

lively.
very
hAs
they
at
wuLike
Ll.
LdakA
All
ta
At
things (=parts)
IIAS
they
Aka wadjel.
brought down.
drove hunger.
ylt The house down

into
Yuhi t
ni
yuLi Iatxawe
after they took
qox hAs qaodic

back
they
started to
hAsduhu nxo
their brother
ga.
for.
Gotc qoa
Wolf
A siyu
were
everything
hunt
people
s WANTON]
TLINGIT
MYTHS AND TEXTS
363
that
left.
When the canoe for their brother, but the wolf people had taken him. was hunting for them came outside they did not have much food
They let their brother go, for they could not find him. They Then they stayed right started to the town, and they got home. where they were because something was always happening to them.
Afterward they started down in this direction with their brother-inThey started this way and came law, whose name was Heav}^-wings. He had a daughter. They came to KAstaxe xda. Their out here. daughter was grown up, but no man had ever seen her. Then they were going to Auk, but could not reach it on account of a storm. Heavy-wings had many nephews. They had some eulachon grease inside a sea-lion stomach, which they would throw on the lire whenever they made one. After that they said something to anger the north wind. On account of the north wind they had already been there for two months, and the food in the sea-lion s stomach that they thought would never be used up, was quickly consumed. Already only half of
AC
him
liA
wusi nex.
saved.
De
Now
.
Lei
not
ugeyl awe hAsduwu jwu

was very much
let
hA sdu ya uwaqo x
them
They
ii
their food
for
came
.
sduyiga
a hAs
they
qociyi
HAS
Le ant
aoliLl t liAsduhu nx.

go
their brother.
Ayete x hAs qowuci
outside of
them came hunting. They
could not find him.
Ande
To the town
wua
u
t.
IIAS
uwaqo
came.
x.
HAsduI
Leye qlde ye tAs

right there
went.
Then home they
With them
thus they
wuql
tc
LAk
uxqe
s-ninl djayu.
stayed
always because things were hap pening to them.
Atxawe ya de
After that this
IIAS
tu wate hAsduka ni
started
to
tin.
with.
KitcildA/Jq
Heavy-wings
yu
x.
dowasak"
way some
their brother-
was named
come
in-law
.
hAsduka
in-law
ni Le
ya de HAS wuko
way
Leya q dak hAs uwaqo

There
out
they.
Ca wAt
Female
their brother-
then over this they started.
came.
yet
child
a wa-u,
he had,
KAstaxe xda-ilnt
to
IIAS
they
uwaqo
came.
u
x.
HA sduye
yasnaqo x
lql. Heavy-wings.
t
tklo
KAstaxe xda town
Their daughter
koye
IIAS
they
kulige.
large
.
Lei
Not
a
qa
man
ye
so
was
ustl ntc. hadYeen her

ever
-
A k!
de
ayu
it
A
Tan
Sea lion
To Ank
was
they were going. There
ya wasik ake
could not get
nq!.
Doqe
lkli -}IAS
qodzite
were many
KitcildA
on account of
a storm.
His nephews
t
yuwuyi
in
trie
q!
ye yati sak-exe Lacu

was
IIAS
it
IIAS
awudaage
made the fire,
ii.
gAnAlka
""
hAs ax 10
they from
stomach
eulachon
grease
completed they
t
orFthe
fire
oge qtc.
always
threw.
AX
After
klAiiakoLigA
said something to anger
yuxu
ta la
DesgwA
dji
tc
dex
dis
aye
for
s
it
they
the~north
Already
two months
wfndv
yAti
was
yuxu
wind
the north
t!eq!. on account The

of.
hAs
they
xa
gone
yu tan
the sea
lion
yuwu
stomach
hAs
they
thing
thought never would be all
aosikli
t!.
DesgwA
Already
tc
Atqle
ci
ki ki
half
At
tl
ndJA
left
Lak
was
still
aya odite
blowing hard
consumed
quickly.
piece of dried fish
was
364
[BULL. 39
was left and the north wind was still blowing hard. had already consumed everything. One night, when they went They to bed, they could not sleep for thinking about their condition, but toward morning all except Heavy -wings fell asleep. When he at last It was a fine-looking man fell asleep he dreamed a man came to him. It was North Wind that he dreamed of. that came to him. [The man] Give me your daughter. Then you will see the place you said to him, But he did not believe his dream. In the morning are bound for. he said, "One does not follow the directions of a dream." His wife, is not right to disbelieve what the dream says." however, said, His wife was angry with him. She said, "Why then did you tell Next morn your dream to me? This is why I am talking to you went down to dig clams, but his nephews kept very silent as ing they When they were about to if they were thinking about themselves. Four days later he dreamed North to bed their fire was heard. go
a piece of dried fish
"
"It
so."
yuxu
wind.
n.
DesgwA
Already
ci
te
cgaxA nx
with themselves
hAs
they
At
things
11 .
the north
came
yaodzixa
to con-
Ayu
That
yu
tat
night
sume.
hAs xAq! u Lei

they
ayide hAs wudaxe q!

could sleep.
Wananfsawe qeakade awe

And
then
""toward
went
bed
to
not for thinking they about themselves
morning
tadj
asleep
uwadJA q KitcikU
they
fell
lq!
qo
a.
Tadj
Asleep
wudjage awe
when he
t.
fell
ye
thus
awadju n
he dreamed
Heavy-wings,
t
however.
AcxA nt uwagu
to
yuqa
a
AgAqa AcxA
A fine looking
to
nt
uwagu
Yuxu ntuwu
It
"
Asryu
him
came
n.
of.
man.
him
n,"
came.
was the north wind
man
t
5 ye
so
yawadju
he dreamed
"Isf
"Your
Axdjl
djitA
yuAcda yAqA.
he said
to him.
Aga
so.
ade
to it
tome
n."
give,"
"If
daughter
a ni
place
qox yayekgesatl
going to
Lei
Not
Aqguhi n yu-ade
he believed
-Adjii n-ya.
Qenaa
In the
you are going

,
to
see."
what he dreamed.
ye
thus
qlayaqa
he
said,
u Lel
"Not
morning
ade
as
djiin
q!a
(lit.
yA x
like
yuclm
-lvALinl
one
giya."
a dream directs
voice)
goes."
DucA DucA
His wife
ttc
ye
thus
da yaqa,
said to him,
u Lel
"Not
ayA xawe qlayiqa ayA xsati kAt

is
djun."
says."
His wife
t
right
"
to disbelieve
what the dream

xfui
aqlakaocikUn
was angry with
This
is
yuqfi
t
tc.
Hadii
"What
SA k u sawes
for
klnl
you
the man.
then
tome
tell
10 idju ni?
your dream?
A tcawe LAk u ida

like
to
you
qlaxa tAn." I am talking."
Qe naa hA sdu egaya yik

Next morning
them
down below
why
that
hAs
they
qowacf
v/ent
u
gaL!
clams
ka ha.
to dig.
Duqe lk!-hAs
His nephews
qo a
however
uha
dug
kaodiga
just as
if
L!.
they were thinking about themselves.
HAS
[When]
they
g gwaxe q!uawe
were about to go to bed
the North
it
hAsdugA
their fire
ni
dua x. was heard.

"
Daqlfi n
Four
[days]
uxfawe
after
ts!u
again
r
wadjun Avexu n-qa ayu AcxA nt uwagu

man
to
t.
he dreamed
him
came.
was
being a
Is! Your daughter

"
Axdjl to me
djitA n aga
give quickly
if
The
fire
medium
of
communication between the two worlds.
s WANTON]
TLINGIT
to
MYTHS AND TEXTS

me your daughter
quickly
if
365
Man came
want
him
again.
"Give
you
In the morning he to see the place whither you are bound." dream?" and he said to said to his wife, "Had I not better obey
my
outside and shout, I give my daughter to you." Then the North Wind came to his daughter. "It is well that I marry you," he said to her, and he slept with her. She was willing to
his
:
nephew,
"Go
cohabit with him.

started
off.
Then he did so, and it became calm. Afterward the woman told her mother about it.
me."
So they
"A
fine
man keeps coming to fine man came to her again.
Then this The}^ started to cross the bay. Cruor eius defluebat e rostro in puppim,
de qua depletus est. Undae, ubi effusus erat, semper clarae erant. they came ashore. This is why people keep saying to one another, "Did you give your daughter to North Wind that you are not afraid of all the weather in the world?" He came ashore and
Now
stayed
among
the people.
T
That winter the people going for firewood went awa} forever. When they were gone, Heavy-wing s wife s labret broke and he went
ade
where
yam qoxyA
you are going
yeqgesatrji."
DucA
ye ada yaqa yuqe naa.

so
"Ade
"What
you shall
see."
His wife
he told
to
in tin
morning.
AXAdjiTni my dream
"
A xde
tome
yen
then
ckAkAsyayi
had
I
."
Duqe
lk!
ye
thus
aya osiqa,
he said
to,
not better
obey?"
His nephew
Yux
"Go
tla nislq! idjl t outside and shout to you
a dji
person
t,
wuxa
I
tAn,"
yu yenAqA.
he said to him.
,"
give,"
DusI
His daughter
xAnt
to
uwagu
it
"Yuk!e
"It
kAca
I
yu
Aciaosiqa.
to her.
L
Then
Ad
came,
is
well
marry
you,"
he said
ni.
with her
wuxe
he
q!.
Adjiga c kaodjinu
At wuxii
started
off.
k.
LA
Lfi
gAc wusi
Le
Then
the
ka oduwayeiJ.
ifbecame calm.
"Asa
"Always
slept.
She was willing to cohabit.

n.
Then cohabited
tin
to
he did.
Le
And
HAS
they
Le
Then
gut."
comes."
duLa
her
aka wanik
told about
it
weca wAttc.
woman.
mother
qla qlayu a fine man
AXXA UX
to
A gude
Across [the bay]
the
dak ya
out
oLiAt.
YAq!a q!awe
This fine
ts!u
again
me
t.
they started
to go.
man
agl
AcxA nt
to
uwagu
came.
CAka nAxawe
From
bow
ci
lalood
hade
into the stern
kAna da
came
r
knAx
A UAX
Ashore
her
out of which
kAdusku
it
x.
Hl nde
a
x.
yAx
This
is
kAdusxe xya
they poured
it
Le
then
ka oduwa}
it
eL!.
was
bailed.
In the water just where
in
always got
clear.
"DjI
"
yen
there
hAS
they
uwaqo
came.
Atcawe
why
ni lAkilxe
ye
thus
At gadulku
wun
dAgi 10
Aq!
at it
people always say to each other
Did you give
kadjiyatA n
Lmgi t-fi
Ll?"
At
To
it
uwaqo x
he came
aA q
there
qoa nxo
among
the people
your daughter to that you are not afraid of all the the wind weather in the world?"
ye
so
wute
was. u
Tak
ducA
tak u djlyi
when
it
nawe gA nga naadi

after fire-
naA
ttc.
A-ite
awe ducA
Winter
t
was toward
tdji^ps
wood
going
always went.
At that time
for his wife
q!enta q!ayi
labret
kawawA L!
broke
a-iteyi s
for*
ax laye x
after
dawawugu t.
he went.
his wife s
one
366
after one.
[BULL. 39
He went
along the shore.
He
kept chopping into things

far
to find the hard part of the tree.
Then he saw a woman digging
She had a child on her back. He said, "Some one might think I was fooling with her." When he came up close to her, he saw that she was not a woman such as he had been in the habit The mussel shells It was the Lle nAxxI dAq that he saw. of seeing. that she threw up always fitted together. Then he went out after her to the place where she was digging. ran to her and caught her. Without thinking of anything else her body. He chased her and seized His hands passed right through her again. Again his hands passed through her. When he got close up to the trees he remembered his earrings. He threw them away. Afterward he chased her once more. He seized the child on her back, and she immediately began to cry out. She scratched him in the face. She made great marks upon him. When he caught her he said within himself, May I be a rich man. Ma}7 all the children that come after
down on
the beach.
"he
"
A awe
Then
nldjx
along the
shore
wugu
he went.
t.
LdakA
t-At
ke Ahui
up
tltc
gAq
siti
yi At kAq!.
for
it.
All things
he chopped the* hard part of always

the tree
was
AkAge
on
it
aositfn
he saw
yuca wAt
a
yue
q!
qokdaha
Yetkl
A
child
dudA
q!
ka
oh
Way down
woman
the beach
was digging on.
on her back
wua
Lei
not
"
DukAge xAt nAxdudji

Some one might think
with
I
her,"
,"
yu yawaqa.
he
said.
AXA nde yfigagu dawe

To her
she had.
"
was fooling
when he came up
closer
ca
wAt
li
watclayu
such as
ayAtl nia
he had been in habit
of seeing
gonAya dayaka
it
xAt.
This
woman
was
like.
5 Lle
nAxxI dAq Asiyu

nAxx! dAq was
aositfn.
he saw.
Naq!a-ite
Always
fitted
yadudA qlde age
tc
weya k
the mussel
L!e
together that she threw up
nu
q!u.
di.
shells.
Le dak Aka waAt yiT-At-kaodzikl tiye

Then out he went
her]
[after
Let yu-Aka wudji axA nde

Not thinking about anything else
A
l.
where she was digging

t.
things.
to her
yagaci xawe AkasA nq! awaca

he ran
her
t.
TS!AS atu nAx ya wadj(

Right
l.
Yaaye nAs
He chased
again
he caught.
through her
[his
hands] went.
her
<nAq
awaca
her.
Ts!u Atu nAx yawadje

Again through her
[his
De
Just
asdjiseyl de
as close to the trees
yanacfxâwe
he was running
[and] caught
1
hands] went.
ci.
Aka
there
dak
se
waha
dugii _k-kAdja
his earrings.
Gu kdAx
From
his ears
yii
de
aka odigetc.
he threw them.
he remembered
away
AdA xawe aya osinaq.

After that
Awaca
akA
q!
yuaye
di
agawe
tsa
ka odigax
we
the
cawAt.
woman.
s WANTON]
TLINGIT
MYTHS AND TEXTS
367
But he made a mistake in speaking, for he said, you." burst open with riches." After he had chased her a short There the distance up into the woods she sat down in front of him. woman defecated. When she got up there was only foam to be seen.
me
catch
Let
me
Her excrement was very long and

put
it
white.
Then he took the foam and
He made a box for the foam. The into a piece of paper. scabs from his face were called Medicine- to- rub-on- the- body (Da-naku),
and he gave it to those of his brothers-in-law who loved him. Although anything he had was ver} little it grew to be much, and he became a rich man. Toward the end of winter he started for Yakutat. Before he reached home th&y went ashore. The sun was shining. He had his things taken outside. Then he wanted to sleep, and he lay down beside them. By and by some children ran against them and the pile fell on top of him. A copper plate cut through his stomach, and it was all laid open. His sister s son, named XAtgawe t, was with him. Right there
r
ye
de"
Aixe
he
s!,
"tclu
"still
children,"
said,
after
axite me
yA
ditc come
sl
ts!u
also
iga
xlacat"
awe/
but
qaq
wrong
will catch
you
"
daq ya/waqa.
he said
it.
TS!AS
Only
ye
thus
aoduxixe
he said
t
qaq,
wrongly,
"DaqxxAt
"
kAxlana tx
open with
riches"
Let
me
burst
qlwAn."
Yu dage
way up
daq ayaa
woods
A CU ka odjiqak.
in front of
XAtc
There
awai,!i L!
defecated
(imp.).
When he had chased her a little

into the
him she
sat
down.
t
Asiyu
did
yuca wAt.
the
Ax gAdagu
it
xel At satl n.
Yik"Kya/t!
doha
Lli
woman. From
when
she got foam there was seen.
Was very long

3û xei
the foam
her excre-
up
ment
Asiyu
was
Let
white
yAx
like
yati
was.
LC
At
thing
tu de
into
ye
thus
aosine
he took
kuq!
paper
tuq!
into
Then some-
ayi
of it
ye
a/wa-u.
he put.
11
Yu xe}
The foam
tci.
Ada ka
for
it
qok"
LC
then
aoliyA x.
he made.
Da-nak u
Medicine to rub on his body
,
inside thus
box
yu duwasak
was called
yuduyaqle
the [scabs] from his face.
Tc!a ye gugaikle -A tawe

Though
it
AC sixi/nea ucfi ttc. doka/nidji dawe Who loved him to his brothers-in-law he gave it. aLc nx wusite ALe n anqa wux Le
.
was a
little
thing
then
it
grew
to
be large.
Very
become rich
man
wusite
he did.
Tlik u ite
beginning to go]
Yak u da
to
tde
At
he
wuxu
set
n.
Let
Not
aya wuLfiq
hegot
to
doa
his
After winter [was
Yakutat
out
for.
ni, home,
ti.
VAX 10
after-
ward
daq
ashore
hAS uwaqo
they
x.
Aodiga
It
n.
Gra
niyux Aka wadjel doA

he took
Dtift
To him
ran.
came.
was sunshiny.
Outside
.
his things.
yeta waha.
was
desire to
sleep.
AtayT q!
Under
it
yen cwudzita
there
At yA tqli Atle niq! luwagu q.

Some children
against
it
he laid himself.
q.
Dukade
dak
kaodziko
Doqlo
L!
tu
nAx ayaodige
-
tc
On top of him over it fell. WuLika iJe ye/xayu yA

All opened
like
it
His stomach
ti.
through
went
} uti nna. a copper.

7
DuLa
His
k!
yA
ti
doxA
it
was.
sister
her son with
ni him
ye
yati.
Duqe
lk!
was.
His nephew
368
[BULL. 39
He gathered together his bones and s body. property, and he took his uncle s bones to Yakutat. The same thing happened to his nephew. He also seized the He caught her when going for an ax handle. But Lle nAxxi dAq.
he burned his uncle
all
of his uncle
he handled the Lle nAxxi dAq better than his uncle. than his uncle had been.
u yu dowasak
He became
richer
XAtgawe
XAtgawe
he took
t
Tc!a
Right
di.
Aq!
there
ke
up
Yakutat
aosigA n
he burned
duka
k.
His bones
was named.
his uncle.
aya waxa qA
and
MakA
all
duka k A
his uncle
s
Yak u da t ya waxa duka k

he took
to
sla ge.
bones.
property.
his uncle
Lei
di wuti Not different from him was
agowAna
duqe
his
lk!.
Hutc
He,
ts!u aolicft
too,
yuLle nAxxi dAq.

the Lle nAxxi dAq.
nephew.
seized
t.
CmAxa ye-SA
An ax handle
k u ti
ga
for
wu gudiayu
when he went
aolica
Duka k
His uncle
cayada xayu
better than
he caught her.
5 Adfi q
about
wugu
he went
yuiJe nAxxfdAq.
the Lle nAxxI dAq.
Duka k ya nAX anqu wux

His uncle
wusite
he was.
more than become

94.
rich
a Cf. stories 35
and
106.
ORIGIN1 OF A LOW-CASTE NAME*
There was a certain village in the north from which the people were fond of going hunting. By and by three men went out, and After finally came to the rocks among which they always hunted. they reached the rocks they saw a little boy. Then they took him When they aboard, thinking it was strange that he should be there. After that they came home. They spoke to him he did not repl} Whenever they gave him something to eat kept him as their friend. he ate nothing. Onty after everyone had gone to bed did he eat. Whatever thing he touched would spill on him. He was whimsical and they could do nothing with him. He was also lazy. When he was asked to chop wood he broke all of their stone axes. The axes
T
.
Aleq! an ayu
One
vil-
At natl
there
that
was.
HAS Ak u citA n yu an They were fond of the town

hunting
qa-u wu.
people.
Wanam
sayu
One time
lage
(up north)
nAslginA x
three
qa
men
llAS
thev
wuqo x
went by
canoe
At
things
nAti
after.
Wanani sayu ade ya

Finally
IIAS
they
ahead
of
them
naqo x yu-liAs-aiJu nutc-itcq!

came
to
xo.
Atxa yu
After
at IIAS
to
uwaqo x yuftcq!
came by
canoe
the rocks
t
the they always hunted rocks among.
they
them
xo
among
tc!a
yet
da sayu Aq! hAs

where
at
it
aositi
AtkU
a
little
tsk!
boy.
11 .
AdA x yax
After that abroad
IIAS
they
aosigu
him
they
went with
go na-At
something
strange
IIAS
they
uwadji
thought.
AdA xayu
After that
djage ga AX
to
hAs
it
qUta
spoke
n.
to.
him
x.
after
they
Lei hAsdui x qe cgu.

Not
to
AdA x
After that
to
them
he replied.
:.
net hAs home they

they
uwaqo
came.
HAsduxo
Not
ni
sAk u
for
Their friend
llAS
they
AdA xayu
After that
Aqle x hAs
him
At te xnutc.
some- always gave
thing
Let hA sdudjlq!
from them
saved him.
At
anyiin thing
kuctA
Tie ate.
n.
AdA x
After
it
tsa
tsU
At
Angaxe qlun
when they went
to
tsa
then
hA sduyatle
after
q!
At
things
everybody
them
bed
xa nutc.
he would
eat.
AdA
x tc!a-da sA
whatever
uwaci
tc!uLe
then
yAx kAcxe
nx.
After that
thing he would touch
tuu
AkucitA n
LAk
when
11
Lei tucqe nutc.

not
Lei
Not
he would get cranky
was any reason.
370
[BULL. 39
were then valuable. Then the people who had kept him were very When he played with the children he hurt them badly. sony. Afterward the people who kept him would have to pay for the injuries. If he made something with a knife he would break it. Right after If shoes were a skin shirt had been put upon him it was in rags. put on his feet they were soon in pieces. He drank a great deal He was a great eater. He was a dirty little fellow. He of water. was a crybaby. If they gave him anything to take to another place he lost it. So he made a great deal of trouble for the people. u He is a man of the rocks." All the Then said of
they him,
where he had been After he had been brought in it was very rain} Then the people who had saved him got into their canoe and carried him back. They put him on the very same rock from which they had taken him. Then they went back. They reached home. The world was
town people agreed

found.
to take
him back
really to the place
qlAHtsI n. were valuble.
AdA
yu-A c-wusine xe-qou wa sA liAsdutu

those people
wu
After that
who
saved him
how
their
minds
nl knutc. would be sorry.
AdA x
After that
yu-At-yA
tq!i
tin
with
AckulyA
playing,
di tcluLe
then
yuqoyAJisle Llk.
he would hurt them
badly.
AdA x
After
it
the children
he would be
yu-A c-wusine xe-qou

the people that saved
tc
tcluLe
then
him
would have
koyASAge
x.
Tclu
Then
lita
knife
an
with
it
At
something
to pay for the cuts.
laye xe tcluLe
he made
then
s!
yu ayaLiqlk.
he would break
it.
AdA
x tclaye su duna q! yen due tc

right
At
some tc
After that
on him
tit
these
they put
dugu kludA
skin
shirt
tcluLe
then
A qgasle Lltc.
always had in
rags.
AdA x
Then
duqlo
si
yen due
these
shoes
his feet
they had
tcluLe A qgasle Lltc.

then
u u lftc!eq k
little fellow.
Hin A
11
.
he would always Water have them in pieces.

.
litslex. he drank a
lot of.
Qa LAX yaLA
And
very
q"ku.
Duna
He was a
qltc.
it.
At
dirty
he was a great
eater.
KAdigA xk
He was
a crybaby.
YaA
If
nAtin At tcluLe
then
qot ke Agi
he always
AdA x
After
it
they gave him anything to take to another place
lost
kaxi Ll qadji ye he made a lot of trouble
ayau
for the people.
AdA x ye
After
it
du wasa,
they said of him,
thus
"ItckAqa wo." He is really a man of the rocks."

"
AdA x
After that
djildakA
all
yu antqeni
the town people
10 ye
thus
qlayaqa
said
qox
yex duxa
to take
Tclu
When
wudusne xe
they âved
dAx
after
tcaiA k
very
t
11
back
him.
him
Ildja qAsi
rainy";
wu
u
ye
it
yati. had been.

IIAS
they
AdA x yu qou
After
it
AC
him
wusine xe djiMakA
that saved
all
hAs
-they
the people
tslu
again
yu yak yikx
into
th-e
wua
went
qox
IIAS
they
canoe
back with him
aya waxa.
went.
Yul
tc tslaqo nAx The rock on the very same
Aka x
from on
it
hAs a wusnugultc tslu Aka yen hAs aosinu k.

they
AdA x
After
it
AiiA
from
q
it
had taken him
again
on
it
there
.
they
put him.
qox
back
hAs
they
wudiqo
went.
x.
AdA x
After
it
nel home
hAs
they
uwaqo
came.
x.
Yu llngitani
The world
s WANTON]
TLINGIT
MYTHS AND TEXTS
371
The rain also had ceased. Then the town people were all about it. They said to one another, "What could it have talking been?" and no one knew. Finally the town people said, "Don t you see it was a rock-man s son?"
calm.
now
kAnduwaye
yu an
the town
iJ.
Yujsiu
The
rain
ts!u
also
kawata
let up.
n.
AdA x
After
"Dasa
it
ada
about
it
yuqU duLiAtk
were
all
was now calm.
talking
.
qou wutc.
people.
Ye
Thus
qoqla yaqa,
they were asking
yu,"
Lei
[and]
wudusku
What
that?
one another,
any one knew.
not
AdA
After
x yuan-qou
wu
ye
thus
hAS qla yaqA,

they
said,
yl -sAku
Don
t
it
the town people
you see
itckAqa wu a rock man s
yA
di
ayu
it
is?"
."
son
THE TOBACCO FEAST

If one of the family of the^writer s informant, the Kasq lague di, had married a Nanyaa yi woman and she died, the Nanyafi yi would invite his people for tobacco. They invited them there to mourn. This feast was different from the pleasure feasts, when dancing and such things took place. The people asked them while the dead body was still lying in the house. Then the other Kasq!ague di would ask The Nanyafi yi would be very the bereaved man to deliver a speech. because the}^ were mourning. Then he would rise and speak as quiet
follows:
Yes, yes, my grandfathers, we remember you are mourning. are not smoking. this tobacco for which you have invited us. These long dead uncles of ours and our mothers are the ones who smoke it.
We
Do riot mourn, my grandfathers. She is not dead. Her aunts are holding her on their laps. All her father s brothers are shaking hands with her. Our [dead] chief has come back because he has seen you mourning. Now, however, he has wiped away your tears. That
is
b
all."
("A
("Yes,
a
yes,
AxMk!-hAs
my grandfathers,
Let
not
Ada/t
about
it
hatu wati
we remember
qs. smoking it.
yltu la ylca
ni.
Yaayi
s!
you are mourning.

These long dead
This [tobacco]
hayilqlisleq
you have invited
us to smoke
oha ntc a yatusle

we
Ya-tc!ak! u -wu nayi haka k-hAS

uncles of ours
we
are
qa haLa -hAsdjaya hAs Asle

and
our mothers are the ones
they
qs!.
it.
Lil
Never
yituwu
your minds
unl
let
guq
Axll lkl-hAS.
smoke
mourn
my grandfathers,
dusA/ni-hAstc
her father
brothers
s
Lei
Not
wu
she
is
na.
dead.
Dua Ahj k
t-hAstc goc kAt

11
.
Her aunts
f sa. have her on
He
dJA
All
MakA t
ylkA x
on you
their laps.
5 Adji n
hands
with her
hAs
they
Haanqa wo eq uwagu
Our chief
back
has come
yltuwuni gu
you are mourning
are shaking.
aosfti n. he has seen.
HayidA
Now,
t
-
qo a
however,
yi
wAq-hi ni aotigo
YUA
is
.")
your eye water he has wiped That away.
all.")
One
"
of those giving the feast
would now reply:
thank you deeply, deeply for the things you have done to these grandfathers of yours with your words. A person will always take his shell to a dry place. c So you have done to this dead of ours.
I
oObtained from Katishan at Wrangell. b Immediately following the English translations of the several speeches on pp. 372-386 are giver the corresponding Indian texts accompanied by interlinear translations. cThe opposite clan is spoken of as the outside shell."
"
372
s WANTON]
TLINGIT
MYTHS AND TEXTS
373
medicine to
("
But now All these, your grandfathers, were as if sick. These words of yours have cured us." us.
you are good

.
Ho
thank
hogunAltcfc A
I
("I
you deeply,
_
a person
ski. Ya-iJrTkl-hAsade AtqleyatAniye These your grand- to things you have done thank you very in speech. fathers much.
t.
HededJA
It
always
ye yatl
so
is
qa dakAtiifqlu uwaxtt gu yex kAduha

his outside shell
Ayi
sini
ya yldAt
thus
r
a dry place
like
will take to.
You have
done
wu nawua
to this
ya-ila at.
of ours.
He
qo a
tcAidakA
All these
ya-ilflk!-hAs
these your grandfathers u
yanfk
sick
ex
it
hAs
they
dead
like
tl
yin.
HayidA
ak!e
good
nak
haqt^x
to us
yltf.
you
are.
Ya-iyaqayi
These words
of yours
were.
But now
medicine
haosme/x.")
have cured
us.")
Then they would say to the dead woman: "Get up from your husbands path [so
("
that they
may
pass
out]."
("HAsduqUna P rom their way
kida n ixo xq!

get
u
yen.")
up
your
husbands.")
spirits of the dead of both phratries are supposed to be smoking while their friends on earth smoke, and they also share the feast.
The
People of the opposite phratry took care of the dead, because it was thought men would be wanting in respect to their opposites if mem For this service the bers of their own phratry were invited to do it.
opposites \vere well paid.
SPEECHES DELIVERED AT A FEAST WHEN A POLE WAS ERECTED FOR THE DEAD"
who is about to erect the no matter how great a chief he is, passes feast, along in front of the houses of the town, singing mourning songs for the dead. Then the people know what is wrong and feel badly for him. The memorial pole seems to bring every recollection of the dead back to him. Now is the time when the story of Raven is used. After that the chief stands in a place from which he can be heard all over the village and calls successively for the different families on the opposite side, which in this case we will suppose to be Raven. He mentions the names of the greatest men in the family, alwaj^s with
Some morning
just at daylight the chief
pole and give the
the family chief
name
first.
Then he
"My
will
perhaps speak as follows:

s
father
brothers,
my
s
my
this
ancestors,
my
mother
grandfathers, people that I came from, 6 grandfathers, years ago they say that
world was without daylight. Then one person knew that there was daylight with Raven-at-head-of-Nass, and went quickly to his daughter. When he was born he cried for the daylight his grand
gave it to him. At that time his out upon the poor people he had made grandchild brought daylight in the world. He pitied them. This is the way with me. Darkness is upon me. My mind is sick. Therefore I am now begging daylight
father had.
Then
his grandfather
my grandfathers, my father s brothers, people I came from, my ancestors, my mother s grandfathers. Can it be that you will give
from you,
the daylight to me as Raven-at-head-of-Nass gave so that day will dawn upon me?" c
("AxsA
("
it
to his grandchild,
ni-hAs,
s
Ax}i }k!-hAs,
iny grandfathers,
Axdake/qli,
AxdakAmi
my
qlu,
My father
-lI
brothers,
AXLa
lk! u -hAs,
he
tc!a
ku
my people I came from, kAduni gin ya Jlngit-a ni

they told us
this
ancestors,
my mother s grandfathers,
these years ago
world
kawucge din. was without daylight,

tlylye
was
AdA x
Then
Then
Le nAx
one
qatc man
wusiku
knew
.
Nas-cAki-ye HcIq!
with Raven-at-head-of-Nass
ye
so
ge A
a.
daylight.
AdA xayu
5 aodziga x.
he cried
for.
Asl t
to his
cdjiuLiha
AdA x
Then
qogast!
yuqe/A
dulflk! u tc.
dull lk!
di
he went quickly.
daughter
wheffTie was the d3yTTght his grand- things father s born
AdA x
Then
sitl
Acdjl
to
wuduwAt!
it
He adA x
At
then
this
him
was given
[by] his grandfather.
time
qAnAcgidti x
were poor
yi
people
"Obtained
i>
aoliye xe he had made
ll
ngit-a ni
world
to
into
qoa
ni,
adA x
Aka
on them
people,
from Katishan at Wrangell. Addressing by these titles the five Raven clans at Wrangell.
32,
cSee story
pp. 82-83.
374
SWANTON]
TLINGIT
ntc.
MYTHS AND TEXTS

tuwAti
felt.
.
375
klewusia dudAtcxA
brought daylight
IcAnde n Ada
Pity
for
He ye
This
like
xAt
I
yAtf.
am.
his grandchild.
t.
them
.
Axkfi On me
yil
qokaodjige
there
is
darkness.
xoa sgax
I
from you
am
begging
u
nik u A xtuwu is sick. M^ mind AxMkl-riAS, qeV my grandfathers, daylight

-Jl
s
He adA x
So this
ylcU
way
qo a
de
qli,
I
however now
AxsA ni-hAS,
my
father
s
Axdake
brothers,
my people
came from,
the daylight;
AxdakAnu
q!
AXLa
my
lk -hAs.
grandfathers.
HeyidA
Can
it
t-uc
be
my ancestors,
Nas-cAki-ye
Nass
t
mother
Axdjl t to me
?
")
yltf yii qeA,

you
will
give
yAx yin
as
gAtl
adA x Axka qengAii

on
Raven-at-head-of-
he gave
to [his so that
me
will be daylight?")
grandchild]
Then the make it

families
"
five
opposite families will say,
"Ye
k u gwati
"
("We
will
so").
This speech means that the chief wants the people of those five men, women, and children to come and raise the pole. By being in the dark" he means that the pole is not raised, and he tells them that they will give him daylight by raising it. After it is raised he says, "You have brought daylight on me" ("HayedA t Axqa After this speech all show the greatest respect to this qeyl yi si a chief and keep very quiet. They do not allow the children to say any thing out of the way. The evening of the day when the pole is erected they have a dance. At Wrangell the KiksA di, Qa tcAdi, and Tl hit tan danced on one side and the Kasqlague di and Taiqoe di on the other. The head men of both of these divisions say, "Now we must give a dance for him." While the dancers prepare themselves in another house, the outsiders assemble in the house to look on. The Raven division that is going to dance last comes in, dressed and painted, and sits down to wait for the others. The giver of the feast sits in the rear of the house with his friends about him. Then the ones that are to dance first come in dancing one by one, all dressed and painted. As soon as they are
").
through, the others walk out, dress again, and enter dancing. Each side has two song leaders, a head song leader and a second song leader, who bear dancing batons. All this is done only when a chief or one of his f amity has died, not
for a
person, and the first side to dance is that to which the or the widow of the deceased belongs. Sometimes the dance widower, used to go on all winter. Ordinary living houses for the high-caste
common
people were put up as monuments for the dead and were viewed as such. In that case no pole was erected to the man s memory, but his body was placed in the graveyard. This is why they never built a house in old times without feasting. After this dance the widower, or one of the widow s family, might
rise
kk
and speak as follows:
ln the first time took place the flood of Raven-at-head-of-Nass. What the people went through was pitiful. Their uncles houses and
376
their uncles

poles
[BULL. 39
wom an -underneath
At that time, however, Oldall drifted away. took pity [and made the flood subside]. You were Your uncled houses and your like this while you were mourning.
But now your grandfathers make
r
uncles memorial poles were flooded over.
world.
it
They drifted away from this go down like Old-woman

-
underneath. Now all of the dead of } our grandfathers people have gathered your uncles houses and your uncles memorial poles together. You were as if dying with cold from what had happened to you.
Your floor planks, too, were all standing up [from the flood]. But now they have been put down. A fire has been made of the frog-hat, their great emblem, hoping that it will make you warm.
"
("Telu
("At
cu gu Nas-cAki-ye
time
ql si
his flood
kAnada
took place.
IcAnde n yu qo kawacu
It
the
first
Raven-at-head-of-
was
pitiful
the people what they
Nass
"
went
through.
Qa kak-hAS
Both
their uncles
hi
ti
JdakA
all
ye de liqo
away
drifted
qa kak-liAs
u
daqe/di
for
MakA t
all
houses
and their uncles poles put up
ye de Jiqo
away
He
i
adA x qoa
at
it,
yuHayica nAk!
^__
IcAnde n kadatii wati.

pity
felt
drifted.
This time
how- Old-wornan-underneath
ever,
[and
made
the
flood
go down].
Heye
iti
yln
tuwu
di.
nl gutc.
sick.
Like this you were your minds were
AkA x ka wuda yin ika

Over
k-liAs
hi ti
t
qa
were flooded
your uncles
houses and
5 ika k-hAs dake

your uncles
Yalmgi
t-a ni
kade
away from
awusku gun.
they drifted.
HeyldA
So now,
qo a
however,
memorial
poles, u
This world
u
Hayica nAk!
Old-womanunderneath
yex wuti
like
i}lMk! -hAs
your grandfathers
are
ika yen make it
aolila
HeyidA
Now,
qoa
however,
go down.
tc!ak u qotx cuwaxl xi

anciently
those destroyed
ilI
lk! u -hAs
wucka nAx ye hAs

together
so
aosine
gathered
ika k-hAs
your uncles
itl
your grandfathers
di.
they
hi
ti
qa ika k-hAs dake
Qa
tla
attc
ya-i nadJAge
cold
ye x ts!u
like
also
yin
a
houses and your uncles
memorial
poles.
And you were dying with
you were
t
inanfyitc.
from
this that
Qa yu
And
ineJy!
yi
anA x
from
it*
Acawua yin.
was
(i. e.
HeyidA
Now,
cio
your hous e
flooring
all
standing
how,
ever-
wasdonetoyou.
floated up).
10 AX
it
hAs aya oJiadAn.

have put them
all
Qlane HAS aosi

Afire
of
q.")
from they
down
ni xixtc! s!ax u icu q!u-gin-Ha t hat from one great emblem they have made frog
right.
IIAS
they
awaA k klua kcii iwuHIa

made
hoping
it
wouTcTmake you warm.")
After every sentence the chief to whom is given the speech says, thank you from the bottom of my heart"). When they of the crest, he says, "We t!a qo speak ("That s the one ), mean that that was the crest he wanted to hear of. ing
"
Ho ho
"
("I
a"
The speaker continues: We hope that you will be well warmed, and that you will sleep well on account of what your grandfathers have done for you. This
is
all."
See story
32,
pp. 120-121.
S\VAXTON]
TLINGIT
ak u cede
we hope
tc.
l
MYTHS AND TEXTS

will be
377
("<JTU
Idede n iwutla q qa klede n nAgeta iiflk! u -hAs ade

well
("There
you
and
well
you
warmed
a.")
)
sleep,
your grandfathers
there
ida q!
for
wuadiye
Aa
This
yu
is
you
having done.
all."
is putting up the pole rises and says: thank you, my grandfathers, for your words. It is as if 1 had been in a great flood. My uncles houses and my uncles poles went drifting about the world with me. But now your words have made [the flood] go down from me. My uncles houses have drifted ashore and have been left at a good place. Through your words my uncles poles have drifted ashore at a good place. Your kind words have put down my floor planks. We have been as if we were But now that you have made a fire for us with my grandfathers cold. emblem we shall be very warm. Thank you for what you have done. On account of your words we will not mourn any more. This is u GunAltcI u cA, Axiflk! -hAs, lyaqayf ade wutl yiye. ( Tclaye xawe thank you, Just so my grandfathers, yo ur words please me. uwaya xan wulqo wu yex tl yin yfi Axka k-liAs hi ti, qa Axka k-liAs like it was with was flooded was these houses, and my uncles my uncles
"I
Then the man who
all."
("We
me
dakedi
poles
xan
with
llngit-a ni tut
world
in
wulqo wu.
were drifting
around.
YldA
But now
qo a iyAqayi AxkA q!
your words
for
me
me
.
yen wulila
thus
Qa Axka k-hAs
And
hi
ti
yAkle yi
on a good
place
yenax
ashore
yen
there
wulixa c
have drifted
have made it go down.

well
my uncles
.
houses
Aq! klede n ylx wuia

at
it
Qa Axka
And
k-liAs
dake di yAkle yi ye nAx yen

poles
at a
down
from
it
flood has
my
uncles
good
ashore
there
gone.
place
wulixa c iyaqa
drifted
yitc.
Qa
And
your
tc.
wo rds.
Axtoqylta yi yAqaye my floor planks
tc
klede n a yi ylsi ni
well
down you put
ylyAqayi
words.
Hase waAtli
We
were cold
Atii
yex
as
if
your [kind]
hatl yiyin, we were
hanAni
we have
yitc.
been.
11
HeyidA
But
qo a
now
AxlI lk! u -hAs
wu
hatcu lylagi
fire for
my grandfathers
crest
tc you have made a

us of
tcALA k!
very
ha k u gwat!a. 10
we
will be
warm.
GrunAltcI c ade ylyi-dzigl diye. Lei Thank you for what you have Not
done.
tu la
any more
1
Ica
n hatu yeqgwatf
will
ade
because
we
mourn,
ylyAqayi
your words
wutl yiyetc.
have been
[so
A ayu a.
This
is
all.")
kind]
Now
directing his remarks at
the chief of the Kasq lague di, of the opposite division, speaks, first, not to the giver of the feast, but to the
ancestors,
it
opposite Ravens:
"My
would not be
right.
please overlook
("Axdake tqli
("
the other side did not share in your enjoyment it So, if we have said anything to displease you, for the sake of the chief."
if
tclaade
if
yen goatfyl sAguwu
Lei
not
gago
it
xcatl.
right.
La
So
My ancestors,
the other side did not s hare in this
would be
378
[BULL. 39
ya qla qowustl yiye yesAgu wu he Ate qlwAn tcAda qo yuqlatA nksa

if
we have
said anything to displease
you
this
(imp.)
please overlook
ri.")
age di wutl yi tcAade
yi ndi ye na-isA ni nl
chief.")
qlwA
for the sake of the
(imp.)
Then he says to the singers: Start "Take up your poles.

("
song."
Yrwutsla gayi yidjl k ke At gAx yici

("Your
.")
poles
you take
up thing
will
you
sing.")
After this the second division of dancers goes out, dresses up, and
When the dance is over, the enters dancing. of which there are three chiefs, although division
families
i.
first
it
chief of
that
e.,
the chief of the Kasqlague
di,
contains only two begins to talk to the
chief of the feast.

"Now
He
says:
in
hear
my
wrap your father s brothers up words just as they come to you."

cAqaye q
good words.
A-a
he tcA
now
Yes, yes, ctux

into themselves
("Duda t
("About
qlwAn
(imp.)
isA ni-hAs.
your father
brothers.
s
xAt
tome
him wrap good words

n.")
)
Yes, yes,
qUkige Liguts qlwA

words come
"
let.
Then he
calls
out the name of the chief giving the feast, that of the
As chief next under him, and the names of some high-caste women. Then he their names are called they answer, "He" ("Present").
perhaps proceeds as follows: at Gitli kc. And the people of Gitli kc "People killed one another were being destroyed. Then only one chief was saved along with his Now the chief began thinking, I wonder what sister and niece. He asked one chief would know certain things that he could tell me. old man if he could tell him. Not being suited, he sent for several, who did not suit him either. By and by he thought of Old-man-whoknows-all-troubles. He sent for him to have him tell the thing, and he suited him completely. He stayed with him. At this time he (the old man) mad", him a helmet and an arrow, an arrow which could
4
talk.
Then the
Never
old
man was going

friends
to
show him what

lie
to do.
He
instructed him:
canoes.
always way go at them. "Then he let the arrow go toward his enemies. It struck the chiefs It killed him. heart. The people did not see where the arrow came from. Then Old-man- who- knows-all- troubles was sent for. He was examining it, and it flew out from him. As the arrow flew away it said, NAxguyu uu. So they discovered the chief who owned this arrow. They set out to war against him. Then he put on his war He went out of doors in a cloud hat, and his sister went before him. of ashes. He killed all in four of the enemies canoes. Then they went toward him to war again, but he forgot what the old man had
let it
My
out there in their
s WANTON]
TLlNGIT
MYTHS AND TEXTS
379
told him.
For
this reason the old
arrow.
At
this time the
man killed the chief with his own woman went up to the woods with her
daughter.
And now
her.
the two alone saved themselves.

s
Now some
thing helped
The sun
daughter had children.
son married her daughter, and her There were eight, one of which was a girl.
Then a house was made for them and food and provisions were put into it. The]/ were let down on Gitli kc, their grandfather s town. "That is the way your grandfathers have been. There were canoe
Now, however, these grandfathers of have been lowered down like the sun s children. Your food yours was burnt through the trouble you have had. The hard times they had at Gitli kc are the hard times } OU have been having on account of your troubles. Now your grandfathers have made war clothes for vou. They have done like Old-man- who knows-all-troubles. Now your grandfathers have put their raven hat on your head. They have put all your grandfathers emblems around } OU like a fort to save you. And your grandfathers who have gone will seat themselves around you. These, your grandfathers people, will gather around, and they It has been raining upon will raise up these emblems to console you.
T
T
loads of trouble around you.
you so that you could not
find a dry place. Now, however, your have put the raven boards over you. Finally you are grandfathers in a dry place. You will sleep well under them, grandchild. This
is
all."
("HeGitli
"At
kciq!
awe wuc wudu wadJAq.

it
AdA xawe
Then
qotx
this Gitll
kc
was
one another
they killed.
yfi hAs they were getting
cundulxl x
destroyed
heGitli kc
these Gitli kc
qoan.
people.
AdA
Then
lk!.
tc!u
only
Le nAx
one
wunex
nk
k.
was saved
anqii
wo
,
qa
and
duLfi k
his sister
qa
and
duqe
AdA xawe
Then
ti
cta
yu
tuditA
a chief
his niece.
to himself
began think
ing
yuanqa wo yetuwatl
the chief
I
asdo sa ckA lnik sla

what
would know
was an old
sAk
for
11
xan ckAngalnl
tome
he could
wonder
chief
tell."
AdA xawe
Then
waxox
Le
nAx wudlcAni qa dul n ckAngalnl

man
to
k.
AdA
Then
he
sent.
he asked
gfi wucti suited him,
,
one
him
he could
tell.
Lei
not
Acwaga
when he
adA x
then
La
then
.
qluninA x
for several
yen
there
wilt SA
to that
waxox.
tudita n
he thought
Lei
Not
duwti ge
hiiTeyer~-
k!e
good
wucti
were.
Wananl sayu
Finally
akA x
of
him
Adawu Ll-ca
naklu.
AdA x awaxo x
Then
he sent for him,
Old-man-who-knows-alltroubles.
Acl n ckAngAlnl git. to him he could tell him some

things he did not know.
AdA x LAX
Then
very
wa
(lit.
sa ctu ga qlaodita n. much he suited him.

how)
DOXWA
III
uwaxe
HeadA x
At
this
Llaocada
a helmet
dji
With him
he stayed.
time
yis aoliye x qa tcu net, yutcu net yu-q!ayatA nk. an arrow that could talk. for he made and an arrow,
AdA
Then
x yucanu ktc 10
the old
man
du-I
kulgu ktc
ade
what
quk
u gAnii k ye.
to do.
AdA x
Then
acuka wadja:
he instructed him:
XAt
To me
would show him
a See story
32,
pp. 122-126.
380
Axxo
nqli

awe
are
[BULL. 39
cU kde
out
yen
there
cAkusti qltc.
lie.
Lil
Never
ayi kde
toward
it
djinA qxeq
let
my friends
(imp.)
"AdA
"
go
qlwAn wetcu
Then
it
net.
the arrow.
x yutcu net ke aocidu k duyana yi ani

the arrow
kade
Yuanqa wo
The
chief
up
he
let
go
his
enemies
town
not
toward.
dute q!
his heart
wulIgA sl
struck.
Ac uwadJA
It killed
q.
AdA
Then
x Lei yen dutl n yutcu net.

where
they saw
the arrow.
.
him.
AdA x
Then
wudii waxox
was sent
for
A dawut-ca nAk! u
troubles.
AdA
Then
dudjl
to
dusta
ing.
n.
Old-man-who-knows-all-
him
was examin-
DudjidA x
From him
c
ganA x
u-u
.
ke
udiqe
it
n.
AdA x
Then
a-i t
it
yutcu net
the arrow
yuqlwayatA nk
flying
outside through out smoke hole
flew.
away
NAxguyu
yuqlayaqa
said.
AdA x
Then
war
wududziku
came
.
yuanqa wo
that chief
NAxguyu u-u tcune tix sAtiyi who had come to have

the arrow.
was he
to
know
Duda
To him
t
to
xa
djlududzigu
11
AdA x
Then
dulaocada ye
his
they went quickly.
war hat
tu de
into
wugu
he
got.
t.
AdA x kAnduwaha k
Then
in
duLfi ktc.
his sister.
AdA x yux
Then
out*
nagii
went
went before him
10 guni te-dA ndjayi tut

the dust of ashes
yese
n.
AdA xawe
Then
daqlu n
four
xa yl
enemies
t.
ya gu yikt
canoes
in
he was.
kaculixl x.
he killed
all.
AdA x
Then
ts!u
again
a-I t
there
duda
to
t
to
xa djiudigu
war
they came.
AdA x
Then
akA
to
him
had
him
sewakA k u
he forgot
ade
what
the old
u yucanA k tc
dayaqfi yiye.
told him.
Atcayu
This
is
duwadJA q
killed
yuanqa wo
the chief
yucanA k
t
the old u
man
tea
his
why
time
tc
dutcune
adA qde
up to the woods
wugu
went
man dusl
indeed
tin.
di own arrow
tin.
with.
HeadA x
At
this
yucawA
the
He
her with. daughter
de tca And now

.
ye
thus
dAxnA x HAS
just
woman cudzine x.
saved themselves.
two
they
15
HeadA x qo
Then,
du-I
gfi
At
wusu
AdA
Then
yugAga n
the sun
s
ylttc
son
uwajt-a
married
however,
for her
some- was helped by. thing
dusf.
"
AdA x
Then
duyA
.
tqli
qodzite
came
NAsIgaducu nAx
Eight
ti
wutl
Le nAX
One
her"
her children
to be.
were they.
daughter.
cawA tx
a
aosite
was.
AdA x hA
Then
sdu
hi
yen
there
u wanl ayl
was made
into
Atxayi
their food
qa
and
woman
their
liouse
which
yu duwet.
provisions [went]
.
AdA x hAs
Then
they
kAndui.iya
were
t
let
Gitli kcik
on
Gitli
hAsdulI lkl-liAS ani

at their grandfathers
down
kc
q!. town,
Ye
So
ayatl yin
it
natiye
ika k-hAS.
your grandfathers.
Qotx AC u wulxi xin

Canoe loads
of trouble
was
have been
nfitiyo t. were around you.
20
AdA xayu
7
ikak-liAs At-u
your uncles
wu
ide/nx aya osigAn natl yettc.

from you
burnt
are.
He
Qa
And
yldA
Now,
Then
crests
qoa
however,
de
indeed
gAga n ylt yex LAS wudzigl

the sun
s
c hil-
lik
they
t were lowered
ya-ill lkl-hAs.
these your grandfathers.
i-Atxa yi
your food
l
dren
iq laxA
nxya wusgani n Inam

has been burnt
yitc.
this
He
yaGitli kciq!
Gitli
yawusa yi adawu
were
belonging to you
through
trouble you have had.
These at *gl
kc
hard times
a ya IkA q!
there
to
yeyati
were
ya-inanl yi ye yati.
through your
troubles
are.
AdA x
Then
yldA
now
idjiyi s
for
hAs
they
you
you
SWAXTON]
TLINGIT
MYTHS AND TEXTS
381
nak! u yex
like
u u aollye x fiaocadayi sAk ili lk! -hAstc. have made your war clothes for your grandfathers.
He Adawu L!-ca
This
troubles
ili
Old-man-who-knows-all-
HAS wudzigl
they
t.
have come
do.
.
HeyidA
Now
de
icii
x HAS awat!
xit
lkl-hAstc hAsdu3T e
their raven
to
indeed on your they have put
your grandfathers
head
s!ax u
hat.
He
t
tcA gwaAte
Is it
iga
for
gAne
to be
dAge nu yex ida

that
fort
q!
hAs aosini
they
put
indeed
you
saved
like
around you
ili
MakA
all
ilflkl-hAs
your grandfather
s
Atii
wu.
Qa ya-dA qde-wua de
And
they that have gone
lkl-liAs
fathers
ida q!
around you
t
emblems.
.
your grand-
wu
cte LAS
they
gux daqe
will seat.
.
Qa
And
themselves
ya-ill lkl-hAS these your grandfathers
Adade
around
gonaye qwaa
qla sin.
a
and
t
will begin to gather
LAS Acagu x saqe

they
will raise
Qa inAnawu
And
it
tc
ikade
on you
kawu l
HeyidA
Now,
emblems
up these
console
.
[to
has been raining
so that you could not find a dry place,
you]
qoa
however,
ilrtkl-hAs
your grandfathers
si.
qle ni
boards
yel
raven
q!en
painted boards
ikfi
ke nduwatAn.
have
put.
Hutc! ikade
Finally
for
over
you
you
kawulqla
is
He
This
klede n Ata-i ylq! gAge ta tcxAnkl.

well
a.")
a dry place.
under* them
you will
sleep
grandchild.
This
is
all.")
chief giving the feast answers: thank you very much that through these words of yours you have placed yourselves below me. And I feel that you are sitting very close to me. What you have said to me is true, my grand I have been as if enemies had surrounded me to fight in this fathers. It is as if my uncles town had been burned with of my uncles. place me. Now, however, you have brought help to me like the children It was just as if my uncles crests had been burned. of the sun. But since I have heard you speaking so well of them, it is as if my now, uncles had come back. My uncles house is like that lowered down at Gitli kc. These words of yours have brought luck to me like the sun s children. I thank }ôu very much. I feel that what you have You have put my grandfathers hat, the ravensaid to me is true. And hat, upon my head, which will save me as if it were a war shirt. crests which you have put around me like a fort will al o save your me. It was as if I had been d} ing here with cold. But now that my father s brothers have seated themselves near me, I shall be warm. It is indeed as if it had been raining on me, but now that }ôu have put my grandfathers boards over me, I shall at last be dry. It is true that I have not slept. But now I shall soon sleep under my grand This is fathers boards.
Then the
U
I
all."
("Ho
("I
ho gunAltci
u
c aicqi
ntyu ya -idAqayi Axtayl

these wordsof
q!
ye
thus
ciyl dzinl.
you put yourselves.
thank you very much
that through
me below
yours
Qa tuxanu k
And
I feel
AX dak wuct yidAqeye

me
very
close to
La qle ga awe xAt da ya-iqa 10

Then
true
it is
yourself
you
seat.
me
what you
said to
AxlI lk! u -hAs.
He
This
I
uwaya
have been
my grandfathers.
xa djiudi gude yAx around me for w ar had come quickly like
A xdat
tl
I
yin
have been
382
[BULL. 39
yaAxka k-hAs nAnl yitc.

these
He
It is
tcla
my uncles
have "been
living.
indeed like
aye x xan kendusga nin Axka k-hAS has burned it with me my uncles
ani
HeyidA
Now,
t
qoa
however,
uwaya
it is
gAga n
sun
yA
tqli
yex xaga
like
for
yl wusu.
you have brought help.
crest,
town.
children
me
He dJAMakA
All these things
yAx
[are] just
ye
wusgani
yex
wudia
tl
it
yin
was
Axka k-hAs Atu wu.

my uncles
yAti
it is
thus had been burned like
as
if
HeyidA
Now,
qo a
however,
uwaya
it is
qox
back
di
yex
like
Axka k-hAs
my uncles
hit
had come
5 yi-yu-q!atA ngitc.
you have spoken so well of them.
He uwaya
This
is
Gitli kciq!
at Gitli kc
kA nduliayi
lowered
yex wuti
like
is
as
if
down house
Axka k-hAs
my
uncles
hi
ti.
He
These
yl
yAqayi qo a
however,
xaga
for
T
wusu
have
uwaya
it is
gAga n
the sun
house.
w ord s of yours,
c.
me
brought luck
yA
tqli }ÂX.
like.
GunAltcI
I
TC!A aye xawe

Just
like
it
children
thank you very

mucla.
what you rmve
u-q!wayi yi-liA tk tuxanu k said to me I feel

s!ax u
hat,
yiyAqayi
yo ur words.
He
This
ya Axca x yl
put
tl
AxlI ik! u -hAS
u yel s!ax Atle q!
on lay head you have
my grandfathers
raven
hat
behind
it
ye
thus
xAt
me
gogAne x
will save
uwaya
it is
sA nket
was shut
T
yex
like
gogwatl
it
AxkA
q!.
Qa
And
x.
will be
tome.
10 ya ylAtu
blems
wu
ts!u
also
Axda
around
liAt
here
q!
nux
as a fort
these your em-
me
y!lI} A xe Ate q! ye you have put behind it thus
XAt gagwane me will save,

t
Uwaya
It
a tltcya
cold
yAdJAgeya
were
killing
XAt
I
tl
yin.
HeyidA
Now,
I
wa s
ni-IiAS
was.
qo a ya* however, these

gatla,
be
u
v, ill
AXSA
my
qotx cuwaxl xi A xdiiq! wuct

were destroyed
IIAS
wudaqeyi XAt gu
<
fathers brothers
tome
them- they h^tve seated selves^^ -c^ ;>4Ôv
warm.
He
It is
tcla
indeed
aye x At kade
like
it
kawu lq!a/sin.
it
HeyidA
Now,
it
qo a
on
me
tani
has been raining.
however,
qle ni
boards
Axka ke yl
on me
hutc!
finally
Axkade
over
kawu lqlasi.
will be dry.
-hAs my grandfathers He qle ga Let

true
Axh lk!
up
you have
put
t
me
This
not
15 xoatexe n.
I
HeyidA
.
qo a
however,
a.")
)
Ax}flk! u -hAs
qle ni
boards
tayl q!
under
Axyade
forme
have
slept.
Now,
my grandfathers
tAk u gwaxi x.
will soon be sleep.
A a yu
This
is
all."
After this speech the next family on the first side, which perhaps is the Qa tcAdi, asks the second division to make another speech. They do this, because, having been the first to dance, they do not wish to be
selfish.
"On
among
So the speaker of the Talqoe di begins, perhaps thus: the Nass a grizzly bear captured a high-caste girl. She was the grizzly-bear people. She could not get away. Then she
married one of the grizzly-bear people. Then they went for salmon, but their wives went after firewood. This woman did not know how to get firewood like grizzly bears. Then an old woman among the Do you know grizzly-bear people called her aside, and said to her that the grizzly-bear people have captured you ? They captured you because you were angry with their tracks. The same thing hap The old pened to me. I am a human being who was captured.
WANTON]
said,
TLTNGIT
MYTHS AND TEXTS
383
woman
of her.
was directed.
After that she did as she Get wet wood for firewood. Then her fire did not go out, and her husband was fond
the high-caste
Now
woman
felt
very brave.
some time had passed the high-caste girl felt sad. Then the old woman called her again. She said to her, Are you downhearted? After that she gave her some things with which to save herself a devilVclub comb, a wild rosebush comb, sand, mud, and a piece of With these she ran off to some place where she could be saved. rock. Then the grizzly-bear people ran after her. When they got near her the devil s-club comb became a hill of devil s club. When the}^ again close to her, she threw away the rosebush comb. When they got got This sand became a big to her again, she threw away the sand. up When she saw that they had come close to her again, she sand hill. threw away the mud. The last thing was the stone. She threw it away. It became a big hill. She ran down to the beach. Then, however, the GonaqAde fs son came ashore there. He saved her from her pursuers. This man s name was GlnACAmge tk. a
"After
"
In just that
way
the trouble that
These [grandfathers] are the old

things.
woman
You
are like the
woman.
you have had has captured you. to you, informing you of all They are like this to you, as if
they had given you the raven hat as she gave her the devil s-club comb. This frog-cane they have given you is as if they had given Since you have this cane to throw you the rosebush and the mud. The last one of all will be the frog-post. So your will be saved.
grandfathers emblem will save you. My uncle that died long ago I hope you will be saved at once in has come ashore to save you.
our grandfathers canoe. But we who are dancing here for you are not really ourselves. It is our long dead uncles who are dancing here This eagle down will descend among you from their heads for you.
T
and
all
will save
you
like
good medicine.
is
all."
hope you
will sleep well in
these feathers.
Nass
This
("A
a he Nas yi qlawe xutsltc qosine x Le

this
nAx
one
anvtVdi.
high-caste
girl.
AdA xawe
Then
("Now
down on
a grizzly
captured
.
bear
xuts!
the grizzly bear
qoa ni
people
xoq!
among
ye
so
wutl
Lei
Not
.
ade
there
qon ganu guyi qost i.

a thing she could do
was.
she was.
AdA xawe
Then was
xuts!
[one of] grizzly bear
qoa nitc
people
uwaca
AdA xawe
Then
xat ga
salmon
for
HAS
they
naA
she married.
ttc went
wexu
bear
ts!
qoa
ni
hAsducA tqlayen
their wives
qo a
gAn
qoa
ye
so
hAs
they
adane nutc.
used to go
the grizzly
people
however firewood
ts! 3 the grizzly
bear
7
and
get.
AdA x yuca wAt

Then
the
Lei
not
ucgu k
knew
uxu
ni
nidji
yex
like
gAn ye
fire-
dani.
woman
people
how
to get.
wood
the
little
AdA x qo a yucanA
Then, however,
k! u xuts!
grizzly
qoa
u xoq! yeyatiyi yuca tk! a waxox.
an old
woman
people
among
was
called aside.
bear
a See story 32, pp. 126-129.
woman
384

qo a
q!
[BULL. 30
AdA x
Then,
ye
AC a osiqa T
she said to her,
however, thus
Yislku gi Do you know

x.
xuts!
grizzly
qoa ni a ya
people
it
usinex?
captured you?
.
was
bear
HAsduI
Iwunl klitc aâ HAS lusine

you were disgusted with
XAt
I
ts!u
too
ye XAt wududzinl
thus
to
Their tracks
was
they
saved you.
me
something happened.
why
Lmgi t
A human
being
yi yi
"
ii
ya
XAt
I
wududzine
came
to be captured.
x.
YucanA
The
old
k! u tc
ye
thus
dayaqa
said,
[I]
was
woman
HlntAkca
Wet wood,
gi
qo a
gAn
her
sAk u
for
ye danane.
get.
AdA x
Then
Then
Aqlaye x
as directed
ye
so
however, firewood
5 ade
there
wune
AdA
x dugA
ni Lei
not
ka wulkl
went
out.
s.
AdA x duxo
band
s
tiiwu
feelings
she did.
Then
fire
her hus-
wuk!e dul de.

were good
"AdA
"Then
AdA x yuanye de LAX dutu wu

Then
the high-caste
girl
wulitsi n.
felt
over
it.
very
her feelings were strong

(i. e.,
she
brave).
T
ts!u tc!ak u x ostlyi

again quite a while passed
LAX tuwu yenl

very
her
feel-
} uanye tqo. were sick the high-caste girl.

k"
AdA x
Then
ings
yuca n
the old
ts!u
also
AC
her
wuxo
called.
x.
He
This
wa
woman Itu wu gi yane k u

Your
feel?
itu watl, sa, how, you are downhearted,
yuAcia osiqa.
what
t
said to her.
ayu
is
are sick
Acia osiqa. what she said to

her.
He
adA x Acdjl
to her
At
something
uwatl
was
After this
ings
10 AC
gwax
sine xe
At
sUxt!
s
xe du, q!onye l-wA

conib,
s!i
xe du,
comb,
qA
and
to save her
some things devil
club
wild rosebush
Lle wu,
sand,
qA
and
kloLk,
mud,
qa
and
yaye
na.
AdA xawe
Then
ke
away
wudjixl x
she ran
rock.
AC
gwax
ni.
dzine xe
her-
ye
di.
He adA
Then
ya AC yanASA q
were running after her
where she could save

self
to a place.
ts } the grizzly bear
uxu
qoa
^L qa
AdA x duka k
Then
near her
ke lunagu qo
were
close"
yuxu
ts!
sUxt!
devil
s
xe du
comb
sUxt!
devil s
people.
to her
the grizzly bears
club
club
s!i
di
Lenx
become big
ositi
was.
AdA x
Then
ts!u
again
duka ke lunagu qo q!onye l-wA

to her
hill
close
they had got
rosebush
15 xe du ke aosigi q. comb away she threw.
AdA x
Then
sand
tslu
again
duka
to IKT
ke lunagu qo ytiLle
up
wu
ke
up
when
.
they came
the sand
AkawAgi
q!.
A
This
Len Lle
big
wu
ke
up
Llaoca x wusite
become sandhill
AdA x
Then
ts!u aosite n
again
she saw
she threw.
was.
duka
to
ke
close
lunagu qo ts!u
when they
got
awagi
q!
3ûk!o Lk.
the mud.
AdA x wu
Then
tcli
her
again
she threw
the last thing

.
aye x wusitf yuyaye na.

like
it
TcluLe ke awagi
Then
up x.
to.
q!.
A
A
Len
big
cax wusit!
hill
was
the stone.
she threw.
was.
t
become
Atle From
(
nAx
behind,
qo a
however,
Iq
beach
wudjixl
she ran
AdA x
Then,
qo a
however,
yuGonaqAde
the GonaqAde
t
ylt
son
down
20 ducu nAx
at once
yen
there u
uwaqo
came
x.
Aq!
There
gugAnaye dAx
from her pursuers
AC
hgr_^.
wusine
ashore.
x. he saved.
Yuqa
The man
ye dowasa k
thus
GlnACAmge
GlnACAmge
tk.
tk.
was named
"Heye
"
awe
it
Like this
itl yln q!AnA A qeyilgri was you have the trouble that has been on been you has captured -you
dm
yuca wAt yex.

the
Heye
we
woman
like.
These
[grandfathers]
SWANTON]
TLINGIT
MYTHS AND TEXTS
385
de
indeed
are to you
iwatr yucanA ldutc cukawadja ye. CawA t yex iwatf. He de the old woman informing of all things. This woman like you are. Like this u l s!ax t HAS awat! slAxt! xe du yex IIAS aosinl Yaye idji
. .
Aya
This
to
you
they
are.
This raven
hat
devil
s-
comb
like
they
gave.
club
xixtc!
frog
wuts la ga
cane
de
indeed
idji t
to
HAS
they
.
awatA n yuq!onye l-wAs!i yAx qa

gave
the rosebush
i
you
like
and
yu koLke
the
yex
like
.
HAS
they
t.
aosini
gave.
Heyu ya
They
have
mud
yanAsnAqnA
u
ni
Atle q!
behind
it
will not catch you since this cane to throw
you
qo de hAs gux
xixtc! gas!.
frog
post.
dAii
Hehu
tcli
aye x gox
like
it
satl
yaiirik! -hAs ga
these your grandfathers
sli,
they will save you.
This last
will be
post^
Atle q! iq!gwAne x iirik! u -hAs Atu wu.

Behind
it
Hede
This
icu
nAx
will save
you
your grandfathers
emblem.
ashore for
you
yen
there
I
u waqox
came
1
tc!ak u
long ago
unfi
wu
u
Axka
k.
died
my uncle.
Le x
forever
HeyidA
Now,
qo a
however,
ili
de yax
ashore
usigiit. he has come

for you.
He duak u ce l
hope
tc!
niyfs
ayl
in
it
iunixi q
you will be saved
lk! u -hAs
fathers
your grand-
yagu
canoe.
Heya
Here
idA
qo a
AtuLle xe
Lei
not
uha n
we
a ya
it is
AtuL!e x.
we
are
for you,
however, we are dancing
dancing.
Tc!ak
wuna wa aka k-hAS

died
Long ago
our uncles
a ya yaq!aL!e x. it is who are dancing

here.
Heya hAsduca
These
their heads
qloa Lli 10
eagle
down,
qo a
however,
ylxo q!
among you
.
yendi
thither
t
qloaLlsfs
eagle feathers
will
ye yigo x sane x
thus
will save
a kle
good
u
nak u
medicine
yex
like
come down
you
gokatl
will be.
HedjildakA
All
a.")
yaqloa Lltuq!
in these feathers
gAgeta
you
will sleep
gwak
I
ci l
ye
thus
wutfq.
will be.
hope
Aa
This
yu
is
so.")
Then the host answers him, after first mentioning the names of the Raven families that are dancing, speaking as follows:
"Jt
all
is
indeed true that here with

It is true that I
captured.
have seen
my uncles my aunts,
I have been as if and that they have
shown me the way down
to the beach.
It is true that they are like
my
grandfathers frog-cane as the devil s-club

cliff
hat.
It is true that
my
aunts have given
me
the
comb was
given.
Now
I feel as
though
I had been saved.
These two emblems of

I shall
behind which
ashore.
is all,
be saved.
my grandfathers are like a Now my long dead fathers have

I will stay with
come
This
I will
go down
to them.
them
forever.
my
it
fathers."
("Tc!ayA
("Just
xawe yexatl yl
lam
tcA gonaA ttc xAt

some
strange
I
wusnexe n ya-Axka k-hAS

was captured by
these
(i.e.,
like
animals
my uncles
trouble for
them)
yitc. have done it.
nanl
TcIayA xawe
Just like
it
xositi n
I
ya dAgAnade wua de Axa t-hAs ahAs 15

coming down
to (beach)
have
to see
come
my aunts
they
XAt cukawadja yai q. this me have showed all

beach,
He
25
tca
ayA x Axdjft
like
it
IIAS
they
awati
are
AxJi lk! u -hAS
It is true
tome
my grandfathers
49438
Bull.
3909
386
s!ax u
hat.
.
[BULL. .%
He tca
It is true
ayA x
like
it
gunAltcI c
I
Axii t-hAs
Axdji
LAS
they
awatA n
gave
t
to me my aunts yuxi xtc! wutsla ga yuslA xt! xe du yAxt hAS aosl nl.
thank you
s
HeyidA
But
qo a
now
the frog
cane
the devil club
comb
like to
they
gave.
u
uwaya xAt wune xe yAxt Axtuwu

it is
yAtl
is.
had been
saved
like to
my mind
YaAx}fJk! -hAs hA sduAtu wu These my grandtheir emblems

fathers
dex uwaya
two
it is
gfiL!
cliff
yex
like
Atle q! iye XAt

behind
it
gogwAne
x.
HeyidA
But now
tc!ak u
long time ago
so
will be saved.
wuna wu Axi
died
c-hAs Axcu nAx

fathers
ashore"
yen HAS
there
uwaqo
came.
x.
Ade
There
hA sduyix
down
to
my
t.
they
them
qwagu
I
Hade
Now
tcIuLe
forever
hA sduyikq!
down with them
xAt
I
wune
x.
Aa
This
yu a
is so,
will go.
am saved.
AXI c-hAS.") my fathers.")
might speak as follows: Tsimshian country lived a young high-caste woman who was captured by a devilfish. The people discovered that she was lost, and- finally they began hunting for her, but they could find her nowhere. After they had given up looking for her they saw some young devilfish coming up on the doorstep. They were thrown down from Afterward they came back again. Then they there upon the beach. left them alone, and they climbed up into the chief s lap. From this circumstance he found out what had happened. He said, My daughter must have been captured by the devilfish. Then he gave food to the When they went away the food left over was carried down devilfishes. after them and the tra}^s were set down by the devilfish rock. When he found out that his daughter was under that rock, he felt very happy. a "So it was with you, my son. It was as if you had been captured the devilfishes. Therefore, these your father s people have come by down to ask you to partake of food with them from under that rock. That is how your father s people have gotten you now. Therefore they have taken the clothes off of you that have been wet by the sea water and which you can not yourself see. It was so with that woman. She could not see that her clothes were in that condition. Just so you are now going to be given clothing from these skins that belonged to your father s people. They will make a great fire to warm you out of everything your fathers people have claimed. This is the way it has been with you. The way your uncles were taken away from you was just as though you had been captured by I hope you will be warm this evening and lie down and devilfishes. be comfortable. A a yu a (This is so)." The chief would answer thus:
"
Next the
chief of the Tl hit tan
Down
in the
"
Thank you, my
di,
KiksA
so.
father s people, for having talked so well of me, It is Kasqlague di, Talqoe di, Tl hit tan, and Qa tcAdi. have been captured by the devilfishes. This trouble had capaSee story
32, pp. 130-1:)2,
SWANTON]
TLINGIT
I
MYTHS AND TEXTS
387
have been cold under that rock. It was my troubles cold while there with the devilfishes. But now my It is right that he has sent for father that had died has sent for me. me, for the tide used to come over me. With the troubles I have been going through it looked as though the tide had come over me. Now 1 thank you that }T OU have saved me from this place where the tide has been corning over me. It is right. I have been cold. But now, since you have made a fire with the things my father s people claim, I shall be warm. But the words that you have spoken for me are so warm
tured me.
that
made me
me warm always. A a yu Finally they say to the chief of the Qa tcAdi, "Now you speak a few words to this descendant of yours." So the chief of the Qfi tcAdi rises
7 the} will keep
a."
and says: There was a high-caste person at TA qdjik-an who bathed for His name was GAlwe t!. It was then that strength every morning. he made what they call anhiwu He had a nephew by the name of Duktu L!, and this nephew was bathing for strength in secret. GA}we t! was very proud because he was exercising thus, and the people of his village were very proud with him. They would make fun of the man who bathed in secret, but he did not say anything to them. Then he heard the voice of his Strength. While he was in bathing a So he went thither. When voice called to him saying, Come here. he got there, the little man (Strength) and he wrestled, and Duktu L was thrown down. After he had been thrown down, Strength said to him, Go again into the water and bathe. I will come to you once more. He heard the voice a second time, and went ashore, and they So again wrestled. Then Duktu L! almost threw Strength down. Strength said, That is enough. You are already sufficiently strong. Then he went up, pulled the limb out and twisted the tree to the roots. Afterward he put the limb back and untwisted the tree. Now he went away and made the people who had been so proud, ashamed of themselves. This poor man, Duktu L!, came to be above the proud
"
people.
"After
strength.
island,
that they went to the sea-lion island. There he showed his Then the proud people went away and left him on that
but the sea-lion people helped him.
They gave him
box with
which
Then was with

"As
to get ashore. With that he got ashore to his uncle s village. he took his uncle s place. He owned the whole village. So it
this
Duktu L!. a he became very poor by his own will, so it was with you, Your father s people that died years ago have come out from son. the woods and have given you strength. So it was with you. Your
"my
uncles and your people had left you on the sea-lion island. Now your father s people have felt for you and have given you Halibut
a See story 32, pp. 145-150.
388
house (NiiJx
hit).

They have given
man.
it
[BULL. 39
to
you
as the sea lions gave the
box
that
to the poor
On
account of
a."
this,
a }û you are mourning. Then the host would reply

:
my
son,
you
will forget
How very ho, thank you very much, my father s people. words have been to me, KiksA di, Qfi tcAdi, Tl hit tan, good your Kasqlague di, Talqoe di. It is true that I have become poor through mourning for my uncles. I have been teaching myself what would help me. And so my father s people have pitied me. They have brought clubs with which I can exercise. I have felt as though my uncles had left me in a desolate place, so much have I been grieving. Now these my father s people have acted like the sea-lion people. They have brought me luck. They have given me that house, Naix hit, as the sea lions gave that poor fellow the box to bring him Therefore I thank them very much. Through them I have ashore. seen the mainland. In these words you have given me I will be clothed. Everyone will see your words on me as clothing. They A a yu will always be new. I shall never wear them out. The dances are followed by the feast and last of all comes the dis
"Ho
a."
tribution of propert}^ accompanied above. Then the chief would say:

"Up
by more speeches
similar to the
above here among the upper villages (i. e., toward the north) woman who said something about the brant that brought her bad luck. Her husband s name was DAmnfi dji. Then the brants flew away with her. After that she fell from the hands of the brants. From there she went among the foxes. Going along, she found a codfish head. She cooked it and gave it to the fox. a It I have invited you for that codfish is that that I have done to you. head. So have pity on me and eat what I give you, even if it is not good enough." [The codfish head is brought in because it was found by a very poor woman who was starving. The chief humbles him
there was a certain
self
will
Yes, it will be so. We do as you have asked After that he calls the name of the chief of each Raven clan, as follows: - s dish." "Bring mes dish." After the "Bring mechiefs dishes those of the poorer people are called for. These dishes have been brought over in advance from the houses of their owners. The luqAna who is the chief s nephew, performs early at the time of this feast and is brought into the feast to eat afterward. Piercings for labrets were not made at the feast, but many blankets were given away by the girl s father when it did occur. The work was done by some one of the opposite phratry.
the feast say,
"
by using these words.] Then the people invited to
us."
a See story 32, pp. 109-114.
s WANTON]
TLINGIT
MYTHS AND TEXTS
389
When the feast proper was over a kind of show was given, in fact three of them, one by the family of the giver of the feast and one each by the two divisions of Ravens. The chief gives his show first
and then the Raven groups in the order in which they had spoken. In one of these shows a nian wearing a mask would come in and some one would say, My uncle (a dead relative) has come back to see you. He must have been captured by a gonaqAde t, a grizzly bear, or a wolf." The persons with these masks on are all supposed to be
"
yeks,
(i.
e.
supernatural beings).
WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS

The language of these songs is so highly metaphorical that they are often difficult to understand even in the light of the native explana
tions, and in some cases the author s informants were themselves uncertain with regard to the meaning. Several songs refer to myths and are explained by them, and there are a few shamans songs, but
by
far the larger number were composed for feasts or in song contests between men who were at enmity with each other. (1) A song about Raven s travels through the world, used at all
kinds of dances:
Del yAx wudAtse n ceye

big fellow
J.
like
must have been that raven. Down underneath
Hayide/ wugudl
lie
n.
Aga guci duhiwu

At that time
his nose
went.
ke wududziyA
up
q.
Aga
n.
antu x
they came to pull.
At that through the time town
yawagu
*
duhT wuga.
for his nose.
.
he went
Acdjl t To him
dutf
it
was
[given]
an
with
it
gant
out of doors
wudiqi
he started
A}ê/x
Like
it
to fly.
he does
Ansini now
dogodjiyAqayi
to
An
With
.
garit
outside
his (opposite)
Wolf
it
phratry.
wudiqi
he
flew.
n.
Wa sa
Why
u yulciti k daya
tclA
but
nao
gadAnA
Atu nAx
After that
does he not look like himself
whisky ought
to drink.
nl tct
nA gegut.
about the you oan wander, whole beach
That Raven must have been a great fellow. He went down under Then they pulled up his nose. He went through the town for his nose. When it was given to him, he started to fly out of doors.
the sea.
He does so now to his Wolf phratry. He flew out with it. Why! instead of looking like himself, he looks as if he ought to have a drink of whisky. After you have done that you can wander about the entire
beach.
(2)
A song about Qake qKe.

yeq
to
(See story 104, p. 330.)
E ge
ustfntc.
he saw.
gu dayu
when he
came
doxo nqli qotx ciTwaxIx ayu

his friends
Le
then
llngi
son
ye
thus
The beach down
were
all
destroyed
so
"
[no] per-
LAq!A
EAqlA
sgi-q!a
sgi
tcigede
ayu
aositl n.
he saw.
.__
Lil
ttatl
nqleq
point
just inside of
"
Never
you let me watch
yute q!
the stones
""390
sa ni,
little,
li
x
me
unA x
liqla/cA."
from
lest it bewitch."
s WANTON 1
TLTNGIT
MYTHS AND TEXTS
391
When
that he
"
Do
(3)
he came down to the beach, his friends were ail destroyed, so saw no one. He saw something just inside of LAqlA sgi point. not let me watch the little stones or I might get bewitched."
A second
ga
into
song of Qake
tcucLfye x
might have made
itself
u q! te
composed when he caught a frog

qa
or
it
instead of a
ground hog.
(See story 104, p. 330.)
Slaxe/x
Becoming a ground hog
hedixi xtc!,
that frog,
dji kAngahe n. might have dug a hole under my trap.

it
That frog might have turned have dug a hole under my trap.
itself into
a ground hog, or
might
(4) This was sung by KAka after he had been brought up from the south by the land otters (stories 5 and 31). The words below were at the end of the two parts, and when they were uttered he drifted out to sea or ashore, as the case might be.
DA qde
Seaward
hfi
de
qfide
drift.
let
me me
Ye nde
Shoreward
(5)
ha de qfide
let
drift.
Song composed by QaqlAtcgii k
after his
dream on the
island.
(Stories 67 and 101.)
ckAt aotixfi dji qa }ê About him- that thought the thus self he had per- man
ished
tcuc nAdatcu ntc.

dreams.
To
Axanl q qoxoagage I got* my home

!
yu-Axtu
is
natltc.
feel.
how
always
The man, who thought he had

1 keep feeling as
(6)
if 1
perished, dreams thus about himself.
had gotten home.

xta-ca)
the
Composed about the GanAxte di woman (GfinA woodworm. (See pp. 151-152.)
tc
who
reared
tc
DesgwA
Already
gi
nAxfigu t, I am going,
nAna
die
yis
to
nAxa gut.
I
am going.
DesgwA
Already
gi
nAxa djfm
I
have dreamed
of
Axyft. my son.
Already
(7)
am
going, I
am
going to
die.
Have dreamed of
t
my son.
A spirit
ADA X
t
song composed by a shaman called LuswA

Djilqa
Chilkat
t t
belonging to
the
Ka gwAntfm.
kc qagudiyA
I
kma nAx qo a ke qagudi

through,
Not through it up
come
up
I
however, up
come.
Lxode
Lxode
t
kina nAx ke
through
gagu
will
duyahii yi aga x.
and
cry.
come
come up through (i. e., shaman I think I will go to Chilkat and come up there. through), 1 will come up through Lxode t and cry.
Not having any place
to
to
speak
392
(8)

Composed by
a
[BULL. 39
man
of
the T!A q!dentan
named One-whose-
quill-is-disliked
I
(Tlawu kdiUnuk). NAxa djfm cei xtUgi-ye gi.

was dreaming
of
my
spirit
under the
fireplace.
fxtla gi-ye gi.

Under -the-fireplace
spirit.
was dreaming of
my
spirit
under the
fireplace.
Under-the-fire-place spirit.
(9)
Composed by one
of the
TU qldeni&n
in dancing.
ci.
let him float.
named KasIenduA
s
xtc.
These spirit songs were also used Hi nde naixe tc de, i xdeiiAx Jaxa
Into river
WatslA
Let
iye
li
ixina nAx
at the mouth of the river
you throw (imp.)
down
to the
him
mouth
you raven
xA kut ga dusxa
to dry
t!.
drag him up.
ground
Throw him
people at the
into the river that he
may
float
down.
Let the Raven
mouth
of the river drag
him
up.
(10) A song with Athapascan words which came to a shaman named Ciiwuse n from an Athapascan spirit words unintelligible to my informants.
(11)
This
is
a ground-hog song sung while the singer holds

Its
up
its
is
skin in front with both hands.

also imitated.
cry when jumping
into its hole
CAna
Wake up
clsta itc.
you always
sleep.
-
isAnu
that
dixa
geiJ
[and]
cliff
yit
{ip
kA
on
tu at.
let
young man
us go.
Idjige/t You get
cukA
yen
before
anything
Idjige t
cukA
Atcawe Let At idJA qx.

[before]
You get anything
not thing you ever

kill.
therefore
Wake up
that
young man
and- let us go
always sleep before you hunt.
That
is
up on the cliff. why you never kill anything.
i"ou
(12) After a bear had been killed its head was set up by the fire and people dropped grease into the fire in front of it, at the same time saying "You have come out of the bod}^ among us, so you are we."
Yax aga
In front
of
is
n dixa
this
yuxu
ts!
ade
thus
"
duAxdjinu tcya,
*
Whu, whu,
"Whu,
whu,"
whu,"
him
burning the
fire
young
"
the grizzly bear
is
always heard
to say,
whu,
man
ayu ayA x dayadoqa

that
like
nutc.
it.
they always talk to
burning young man. This is what the bear is alwa}^s heard to say: Whu, whu, whu," so they grizzly talk to it. always
fire is
The
in front of this
"
(13)
A Ka gwAntan cradle
The
child itself
is
song, sung over the child and used also at
feasts.
supposed to be speaking.
SWANTON]
TLINGTT
t
MYTHS AND TEXTS

cAt
wife
393
Klryl
Around
Juxwaca dln
I
Axho nxo
my
brother
s
kAx.
for.
KA cde
I
gux degu
jump up
always like
to creep
thought he would
the house
he dudikaxec.
and
I
An
dat nAXAsge
ttc.
very
should be Town around I always tramp. much ashamed. I like to creep around the house all the time after
my
brother
wife. a
thought that he
I
ashamed.
(14)
If I
would jump up and 1 should be very much always tramp about the town [after my brother s wife].
girl.
Cradle song for a

I
La oxAckoxo xAt kAde xnutc, xAt kAde/xnutc.

do not take anything
shall
Caklu sa
Girls
ni
he.
listen.
always be ashamed,
shall
always be ashamed.
little,
Caklu
Girls
sa ni he.
little, listen.
If I do not take anything [to the party], I shall be ashamed, I shall be ashamed. Little girls, listen. Little girls, listen.
(15)
Cradle song for a boy.

cgi
Hagu qAdica
Now
I
I
Axhu nx ducA
my
brother
nAq nAna
after
ni.
am
to
certain
his wife
he
dies.
marry
am
certain to
marry
my
brother
wife after he dies.

It
(16)
cradle song of
unknown
authorship.
might be used by
AxLa k!
my sister
q!es.
for.
anyone.
Tslitsk! agatlu
Small bird
let
ku
kaiti-yA di q!es.
me
shoot
my
younger
for.
Q!at AgAtage A small let me

trout
bi other
spear
Let
me
shoot a small bird for
my
younger brother.
Let
me
spear
a small trout for

(17)
my
sister.
The song with which Raven was nursed.

Aha
aha
it is)
Aha
Aha
(i.
q!at!i-daye djiyi.
island snipes.
Yet
Raven
qlosite
tracks
Both phratries use it. AXO X yaolicu Yel

.
among
[I]
see.
Raven
e.,here
u
qe/lk! -hAs.
nephews.
DZAIIA
ing
fish,
dzAnA
ing
fish,
dzAnA
ing
fish.
Bad smell- bad smell- bad smell
Aha, aha, island snipes. Among them 1 see lots of raven tracks, the nephews of ravens. Bad-smelling fish, bad-smelling fish, badsmelling
(18)
fish.
b
Composed by one of the Llene di named Cuklusa yi (Little-lakewhen his people expected others to come with food to give them a feast. His name was probably derived from Auk lake. Tc!a yigiyi tuq! qayA t kAnaha/ntc. Tsu naqAte n uga An
up-above),
Every day in front of
my
I
face
it
always
is.
Also
I sleep
when
of
them
xalqe ntc.
I
De
Indeed
il
tde
for
always
think.
long much.
you
When
b
a man died and was succeeded by his brother, the latter married the widow. Because ravens lived on them.
394
CtAnu
k"

yAx xat uwatl
like
I
[BULL. 39
ida
yu tutA nk diye
thinking
J.
Having a sudden
sickness
am
about
you
Ravens,
you
It is
before
1
my
of you.
I long
much
face every (ky. for you.
And when me
I sleep I
always think
Thinking about you Ravens comes to

(19)
like a
sudden sickness.
Also composed by Cuklusa yi on the same occasion as the

t
preceding.
TukaisinA
feel
ye
li
ctAnu gya
as
if
qot
I
uwat!
pletely
ida
yu
tutA nk
thinking
Llene di
Llene dt
s
You make me
Raven
shaking
were com-
about you
yA
tqlf.
children.
You make me
iJene di
(20)
s children.
feel
as
if
were shaking, thinking about you,
for
Composed by Cuklusa yi after they had vainly expected a feast some time. u TC!AS xAt ce gi AnA q xAt qogAna yak duni k TlA qldentan
Only
I
it is
from
it
am going
to die
without seeing
[that are talked about]
TA qldentan
yA
tqli.
1
children.
Ts!u AkA x gAne xt xanu k

Again
about
I try to
isaguwu
GanAxA di yA
GanAXA
di
s
tqli.
Ts!u
Also
.
make myself
I
well thinking about you
children.
idade gax ctutx xAdate

crying
into
x.
alway
you
myself
try to stop.
I alone
am going
to I
to die without having seen
TU qldentan s children.
about GfinAXA dfs
try children.
(21)
make myself
keep
well
again
thinking
trying to stop crying about you.
Composed by KUXC L! of the Llene di when they expected people There is a little bird culled peoples-thoughts to give them a feast. (qatuwu ), and a person knows when he sees it that a feast is coming.
SugaA
sgi
tugasAgwe
happy about
tc iye
ii
digo tc qatuwu
thi>Wolf
hat
toward
gAdaqe
when
fly.
nin.
Always
feels
Raven
you
[phratry]
people sthoughts
him
his thoughts
Adu
I
sgi
yel
gux sAne x dekl yaqlaq!

will save
hl ni wiltc
water
wuLia
t.
DeA
On
([!
it
wonder Ravens
who
way
out there
together are upset on.
hAs wulixa c yuye

they
float
J.
the Ravens.
You Raven always

thoughts
I
fly
feel
happ}r about
toward him
like the bird
this Wolf phratry when your named people s-thoughts.
wonder who can get out and save the Ravens
that are upset to
gether
(22)
way out
This
is
there in the seas.
called Big-song (Ci-Len)
gwAntan
around
at feasts after a rich
man had
It
died.
in the direction of the sun.
and was used by all the Ka As they sang all turned was also sung for the Deer in
Originally
it is
making peace,
when
it
was ended
differently.
said to
s WANTON]
TLTNGIT
MYTHS AND TEXTS
395
it was composed by Datxagu ttc from the action of a man carving a wolf post when he steps (named some distance away to take a good look at it).
have come from Luca cak!i-an, where
[Introductory words] Ite qoxdzitl yi qaq! ayA qlA Datxagu ttc q!a I am man I am sayAfter mouth Datxagu ttc
living"
ing
like,
(he used to say)
yA xA Luca cak!i-an dAx

like
it
ci
A.
is.
Sand-hill
town
t-a ni
from
tiiq!
inside
of
song
Uha
We
I
n llngi
world
haqlige/. we feel higher

than
all.
am now
say.
saying just as the man I live after, This song is from Sand-hill town.
all
Datxagu
ttc,
used to
We are the people who feel higher than (23) A song used at feasts when two of
Kit-gu ci-hlnAx
In Killer-whale s-dorsaltin river
others in the world.

s
the host
people dance and
one of each of the two parties invited sings for them.

tc!a
right
xfit
I
qAlixa c. am floating
down.
tqli.
Da
Now
kAiiA x ylfi ni your town in front of
yen
there
xAt
I
kai Jahit
wish you would help me,
Ka gwAntan
Ka gwAntan
s
ye
Kut
Away
XAt
I
gox
Jixa
c.
children.
might
drift.
am
floating right
down
in Killer-whaleVdorsal-tin river.
wish
you would help me ashore in front of your town, Ka gwAntan s I might drift awa} children. (2-1) Composed by a man called Small-lake-underneath (Hayi-ti k! ) about a drifting log found full of nails, out of which a house was
T
.
11
It is used when a feast is about to be given for a dead man, built. and they have their blankets tied up to their waists and carry canes. Wucke t wuLixfi ci gaye s! xii wu yAx ida Axtunatl tc. Axhu nx
Drifting
[with] iron nails
log
like
with
always compare.
My brother
you
c.
let
tcla
ya gAx laxa
let
c.
TclAnI djt gu Jaxa

On
a good
just so
him
float.
him
float
sandy beach
ashore.
Guts!
Clouds
tu di
into
wuxl
goes
xi
gAga n
sun
ttc.
yAx
like
ida
around you
AxtunatT
I
tc
Axra
compare
my mother.
Acga Llngit-a ni kAnAcge

That
is
world
makes always dark.
what
compare you
to a drifting log with iron nails in
it.
Let
my
way. sandy beach. I always compare you, my mother, to the sun passing behind the That is what makes the world dark. clouds. A Ka gwAntan song used at a feast when a slave is to be killed. (25)
brother
float in, in that
Let him
float
ashore on a good
Yeklu
qodziti
di
nayaqayi
s
JklAx ucitl yi nayaqayi

are
Are now backing down the people on me
words, worthless
(people)
people
words.
The words
of people are
now backing down on me,
the words of
worthless people.
396
BUREAU OF AMEEICAN ETHNOLOGY
[BULL. 39
(26) potlatch song composed of the Box-house people.
by Man-that-obeys (QIayA x-qo

Yayi kde
Inside
ste)
Qa kde
Out
ituwati
you want
to
tea
kit
killer
katl yi?
are
?
wudaqe
went
ni
Yei
Raven
Lei
not
indeed whale
come
Acqle wukla s?
[you
lie
TcA tclawa AgwAtsa

And
indeed
Yel q!e iqgwak!as tcA dikl

Raven
you
will satisfy
t?
consumed?
he
know what]
you think
dofi ni.
(the world).
now you
killer
whale?
TC!A hutc ciyA x aoditA n

Just
self
TCA Le nAx
And
alone
agAne x?
how can he
save himself ?
7
with him- turned over his town
Why do you want to come out, killer whale? Don t } ou know what Raven did when he went inside of a whale? And do you think you will satisfy Raven, you killer whale? He turned this world over with himself. And how can he alone
save himself?
(27)
Composed by Nawe/ya,
a very old
man
of the Box-house people,

idjiklA n. you have jumped
to save.
just before he died, so that it could be used at feasts. Ak u ce Iwakle gi Kfi gwAntiin VA tqlf. lyA tqli kAt
You must be very good,
Ka
gwAiitan
children.
Your children
(i. e.,
for
opposites-)
Qe ga
Truly
xAt
she
ya yagaxe
you have* pitied
Wuckita n
Wuckita n
yA
tqli.
De
Now
daq
up
nAxagu
I
children.
am
going
sUgi-qa
ghost
wu am
world
de.
to.
be very good, have jumped to save } ou.

T
You must
Ka gwAntanV children.
Your
children
I am very glad that you took pity Now I am going up to the ghost world.
on me, Wuckita n
s children.
(28)
lied
is
Song about the eagle hat, sung at a feast when one is not satiswith the property he has obtained. The word given below, which the only one, is said to be Tsimshian.
Here is the eagle hat. similar song about the gonaqAde t hat. Informant did not what the words mean, they being in Tsimshian.
,
Xedzicxfiga
(29)
however, luqAna hao hao. LuqAna Lo koala, Kwakiutl name for the winter ceremonial. (30) This song is used by all the Wolf families, who sing
,
know NAgAnAwa
is
evidently
it all
together
just as they are coining in to a feast.
Anqa wo
A
rich
yanagu
is
t.
Yltuwu
Your
feelings
ylcAtli q!.
you keep
r
man
coming.
silent.
[Words
There
repeated at the end]

is
Cisate When it is
ended
} yanaqe tc "Ganha o hutc!." thus they always say It is all gone."
"
a rich
man coming.
Keep
silent.
"
It is all gone." ended, they always say, (31) Composed in the Tsimshian language and used by the Ka gwAntan at a great feast. GudA x gana kcia lAngl kcia agl kcia. The last word is said to mean
it is
"
When
stern of
canoe."
SWANTON]
TLINGIT
MYTHS AND TEXTS
397
Song used Xutslnuwu de

(32)
like the above.
ts!u
also
ye nagA xduIq!.
thus
Tea anyA
Very
tqli
nAxa
Hutsnuwu
to
we are going
to
to
be invited.
high-caste people
are going to eat.
We are also
going
(33)
going
to be invited to Killisnoo.
High-caste people are
to eat.
larly
I
u Haida
k"
Composed by a Haida
living in Sitka, called
Naqa li, or popu

feast.
Wasa
gotc
Wolf
Charley," and used when four dance together at a dendzigl t AxcAgi niya. Yel hi ni ki na qoha n
will
qo a
how
ever,
wonder what
do
to
me
my
future
life.
Raven
q.
to go.
river
at
head
of
people,
ani
town
kade
to
tclayu
right to
Juwagu
have started
Uqa tuJitsfn
I
ceqaye
this
tribe,
li
qo a
however,
Lek!
not
yen
there
dudziqa
I said
ciGanAxte
di
s
have no hard
tqli.
feel-
Raven
anything these GanAxte di
ings against
yA
Hfinde
Come
idji
tclinakAlaLe gu.
I will
children.
here your hands
shake.
The people at the I wonder what will happen to me in the future. head of the Raven s river have started for the Wolf phratry s town. I have no hard feelings against the Raven phratry and I said nothing Come here and I will shake your hands. to GanAxte dfs children.
(34)
Song composed by Naqa

at a feast.
Ji
(Haida Charley) for four when they
are dancing
Dextutse
If
KiksA
a.
di
s
yA
tqli
tcla
just so
akaye x tcuc giiiye

like
it
x,
da icande
on
pity
two-minded
li
KiksA di
children
might
something happen,
iye
qo
your Raven phratry
however,
Nao
Whisky
yAx ya xAt
like like this
I
kanAlce n
were getting drunk on [thinking of j
AxlI lk! u -hAs ani
Daga got
What Wolf
SA
?
my grandfathers
town.
[phratry]
AxdaunA x
can bring
sida q.
into
my mind
t
the right place.
children, or something might Raven phratry. happen your Thinking about my grandfathers town is just as if I were getting drunk with whisky. There is no Wolf phratry (person) that can set my mind aright.
s
Don
be double-minded, KiksA di
to you, but have pity on
(35)
to the Tli
Composed by Going-across-the-road (DegAhe kAna tribe of the XAkAnu kedi. a

qokAstu q!
ladja q.
it is
t!)
who belonged
De
seq!
Ka gwAntfm yA tqli.
s
Aga
Sothat
Now on neck I am going to tie it, Ka gwAntan
children.
nAxate ni ye ndi when I am there

asleep
XAt tu
1
gux
that
a
shall
know
with me.
1.
See story 10
Otherwise neither of these
is
mentioned elsewhere.
398
YAXCI
I

tuwu yaq u gwati Ka gwAntan yA
if
[BULL. 39
tqli.
TcAT,A k u
Always
Axtuwu k
my feelings
wonder
ttc.
will ever forgive
me,
Ka gwAntan
children.
danA
I
are troubled.
that
1
am going to tie it around my neck, Ka gwAntan s children, so when I am asleep I shall know that it is with me. wonder if Ka gwAntan s children will ever forgive me. My
feelings are always troubled.

(36) Composed by Little-lake-up-above (Cuk!usa -yi) of the Llene di. See songs 18-20, above. De dji yAnu gu kiituwu ceyu gi itnA x kA dune k ka godji yaqayi
.
Must have been very great that they were
telling to
me
after
it is
past
Wolf
phratry
s
words.
Duhu tc!
The
last
In yis
for
wutc yen
with each
other
Axdoga x KiksA
let us
di
yA
tqli.
time
be very
KiksA
di s
children,
friendly,
The Wolf phratry s words that they are telling me about must have been very great. Let us be friendly with each other for the last time, KiksA di s
children.
by one of the KiksA di named Dead, Haven (37) Composed (Nawiye l). There was a second part to this which the writer s in formant had forgotten.
Tcusu ga iyuqlatA ngi tu de

Very
at-
qoxdzia x
I
QUtkaa yi yA
Island-people
s
tqli.
what you have
said
to
listened
children,
tentively
haye listened very attentively to your words, Island- people

,
children.
(38)
Composed by one
s).
of the
Ka gwAntan named
Ka gwAntan yA
Ka gwAntan
lyi Raven s
s
Be-cafefu?-of-it
(Kalga
Aga xa yut
Daqa
What
t
ivA
k!"
xoge qtc
I
tqli
gotc qlA lAtsmi.

Wolf
No more away your
face
will
throw
children
?
make
because you
valuable.
kAx
sa
?
AxtuwA sigu
do
ni.
I
ye
ani
Gul
kawtisu nkAx
there
is
care about
town? Only when
little
just a in me
Axtuwa
1
sigu ye tyi a
like
Ravens town.
I will
no more throw your faces away,
Ka gwAntan
children,
because you are the ones that make the Wolf phratry valuable. What do I care about the Raven s town? I like it only when there is a very little [whisky] in me.
(39) Composed by one of the LluklnAXAdi named Nawutsi probably from the jerking of cohoes when dying. Hln tfi nAx tcU ke ayaxe tc go tcyi ani cahe 3âdiye l.
Water
from in
just as if
n,
up
he weretaking [me]
Wolf*
town
did to
this
Raven,
diiti n.
Ada Axa yex ckugwAlye x dogo

Now
paddle
like
tcyi
s
ya gu Ada de gAx
canoe
he
is
going to use
his Wolf*
around
it
himself
phratry
so that he will be seen.
SWANTON]
TLINGIT
MYTHS AND TEXTS

s
399
were taking me out
This Raven did to the Wolf

of the water. a
town
just as if he
Now he is going to use himself as a paddle so that he will be seen around his Wolf phratry s canoe.
Composed by Kakaye k of the Ka gwAntan. Inuwu gedi wuctuka odjitan yAgodji Wuckita n yA
(40)
,
tqli
age q!
inside of it
Your
fort
inside of
u
wants
.
to
put
itself
this
Wolf
Wuckita n
children
phratry
tsa
so
gAx tuxe
we
like
q!
shall sleep.
Yel yAX kogwatl Ka gwAntan yA

Raven
are going
to be
tqli.
Dogo
dji
tux yekgwagu
among
he
is
ttc.
Ka gWAntan
children.
His Wolf phratry
going,
Wolf phratry wants to put itself inside of your fort, Wuckita n s children, so that we can sleep. a The Ka gWAntan s children are going to be like Raven. He is going among the people of his Wolf phratry.
This
(4:1)
Composed by Saxa
xatl n
I
of the
Ka gwAntan.
hayinA x tc!a wugaa
from down under
right
t.
Xatc
It is
yek nlya
spirits
Gu sli
Cloud
Axsati sAk u
see
that will
to
the y get.
come
My masters
for
me.
t.
yet
ani
kAt
on
nAgaa
Raven town
they will walk.
I can see the spirits that are going to come to me. They will go under a cloud. They will be my masters who will walk in the Raven
town.
(42)
I
Composed by Crying-[wolf] (Ga

AC nAsini
has done to
xe) of the Chilkat
Ka gwAntan.
Dekl
q!
In the air
Wa sA
wondcl-
ditca k!.
the eagle.
Duyg
li
Acda
him
him
His Raven
[phratry]
kAnAfyi
always
s
tctc.
around
flies.
what
Acda
around
kAnAldu
Lltc
Jmgi
t-a ni A!
not
yAX yeq! utcU

like
dutuwu diye h
his
him
they would fly very quickly"
world
l
he made
mind
.
this
Raven,
Hutc! hAsdutuwu diye

Finally
their
hAsduki
their
killer
di
liAsdunA q yen nagu

from them
there
minds
this
Raven
went.
whale
wonder what the Eagle has done to him. His Raven phratry always flies around him. They fly around thickly unlike Raven when
I
he made the world.

[The translation of the
(43)
last
paragraph
is
uncertain.
lx),
This was sung by
New-rich (Yisgana
chief of the
Auk
people, when he defeated a related in story 26.
Yak u tat
chief in a property contest, as

t!-se L!i cedar bark
XAt
I
kAnlidl xasi am very much

ashamed
of
yuanqa wo.
the chief.
TS!AS
Only
aqle x
with
it
aosiA x.
he made a
pretense.
a Complimentary metaphorical terms used
toward the opposite phratry.
400
Tinna x
Copper

aolfyA x.
he made it into (i.e., pretended
it
[BULL.
:>>9
Hat
Here
qox
back
tc!u
then
LadudA x
will
agi
?
you come
:La Never
qleduci
feast
was).
do you think we town ? have in this

part of our
qa sllyayik
an?
He only made a pretense I am very much ashamed of the chief. with cedar bark. He made it into copper plates. Will you come back here? Do you think we never have feasts in this town?
(44)
Composed
yex
like
Ye
gi
by Ackade
on him
one of
the
yanaA
coming
Ka gwAntan Ka gwAntan VA
Ka gwAntan
s
called
tqli
Yuwa kK
.
datuwu
thinking
Spirits
children
of.
down
Hatsatiya
Alas! (a
Ka gwAntan yA
Ka gwAntan
s
tqli
gusu
where
[is it]
xan ikgwAna
me you
to die
wu
kayaqayi
your words
Haida
daughters
with
were going
word, hadjadi a)
xade
s adusha itc? you ought to fulfill? s
Thinking of you, Ka gwAntan come down upon me.

Alas!
children,
t
is
just like having spirits

fulfill
Ka gwAntan
that you were going
s children, to die with
why don
me?
you
your promise
(45) Composed by For-a-town spirit (An-de-yek) of the Llene di about the TlA qldentan, because when the latter came to Juneau to drink they did not pay an} attention to the Auk people. u AxH }k! u -hAs anl tc yAx ye IJl lk! -hAs ani Akya Aqlyiq! Aklige this is Your grandfather s town not. like thus My grandfather s town
7
.
[rich]
ya
osite tcA has made you now
qa
[you]
gux kluca
slaves
ni.
poor.
Ye sukA
So
tya
tcuckA x xAltl n ade natl tcya

how
I see
wuna wu
dead
qa.
men.
people are
treated
when
Ayayide
Before
it
are
xAt kAce x. I am drinking.
De
Now
tulAtsl n
you are very
selfish for
aye x
like
it
yidzigi t
you did
.
TlA qldentan
TlA qldentan
s
yA
tqli.
TC!A
But
Lei
not
children.
iyA kuqwaqle
I
tc!a
for
waa iyAqayi
will
Ate ye cyldzini
That
is
ya dfyel.
this
will
blame you
is
blame your
words.
his
own
fault
Raven
s.
This
I
I
not your grandfather
town.
It is
my
a.re
grandfather
place
that has
made you rich, you poor slaves. observe how people are treated after they
dead, and therefore
drink before I die (i. e., enjoy myself). What you did was very selfish, TlA qldentan s children. will not blame you for your words. It is this Raven s fault.
(46)
But
Composed by Nigo
t,
used also by the
Ka gwAntan.
one of the Taku Yenye
di.
His name
is
SWANTON]
TLTNGIT
ya-ilidje tc
MYTHS AND TEXTS

l.
401
when you
see
Yesu xAt
You now
ceye
k.
to
TC!A go naa gotc yisatl ni tcusu ga

Another
Wolf
surprise me,
you Raven.
kina q!
way up
ci
yika ke idjaqA
you want
get.
on branch up
Daqa tkAx
For what
sa cxA dzixAn?
?
Na odAnA kAX cxAdzixA

To drink whisky
I live.
n.
do you think
live?
Ica n xAt me Pity
Xel Te qoedi yA
Foam
(a
tqli
Te qoedi
)
children
XAt yenaiga/x. me have on.
town
you Raven. When you see a person of the Wolf want to get way up on a branch. phratry, you What do you think I live for? I live to drink whisky. Have pity
You
surprise me,
on me,
(47)
Foam Te qoedi s
Composed
children. a
Ka gwAntan, who
island to
for and given to Other-water (Gonahl n) of the He went to Prince of Wales lived very long ago.
Slelti n.
marry a woman named

laid
back, his father-in-law
down
daughter to walk down on, and, as and gave it to the Ka/gwAntan. It is therefore called qlosiye di, "S!etti n s-return-song." The words are in Tsimshian and are the following:
When he was ready to start row of copper plates for his she went down, they sang this song
a
Slelti
Xelgayuwa heyuwa hayA

(4:8)
cgllnaxa,
hayu wacgilnAxa.
about KuJtsU xk of the
Composed by Tslaka
di.
k!, a
DA qiJao-ca,
I
Koskle
QAti yi DAqLlawe di yA
lam"
tqli
nAq XAt gogAna

for
AyA
Like
x A kwe ikdA
is
DAqLlav/e di
children
am going
to die.
it
nothing
if
(not having seen)
Ago tx goxlaye
I lose
xtc.
lots of property.
De
It is
tclA ciya ide

only
dAga x awe At clx Axq Je

crying
it is
nAstltc.
about myself
[in]
song
that comes to me.
am
is
That
It is
going to die without seeing DAqiJawe di s children any more. nothing if I lose lots of property. only crying about myself that comes to me in song.
first
Composed by one of the Llene di about Juneau when gold was found there. Lida l ye q!ayaika/q Llene di yA tqli. Llngit-a ni tu qoa ni
(49)
Do not
any more
so
talk
Llene di
children.
World
in
people
yayiLa
k. you are ahead
of.
not talk any more, Llene d fs children. the people in the world.
a Evidently the
Do
You
are ahead of
all
Te qoedi living
at
Foam from which

26
the Xel qoan, or
Foam
people, also came.
49438
Bull.
3909
402
(50)
[BULL. 39
An
"Angry song"
against Little Raven (Yelk!), a blind
composed by Sexdagwe t! of the L!ene di man of Tongass (Ta ntaqoan), with

Acia waAdi
chased
*
whom
Dekf
Far out
so
he was angry. dak tacukade

on the beach
Little
do xoni
his friends
qa yaqayi
words
qlaye nAx
because of
out
ye cdi-xe tc Yelk!.
threw himself
[before
Tc!uq!wA s!ga ye x
A little numb
like
ctux
into
danu qnutc.
I
LckAx
Not for
himself
not
ever
feel.
my
Raven.
myself
words]
kodjitl ni
can see
Yelk!
Little
xan
to
qUk gAx
duqe
n.
Raven
me whose words are always
reported.
Just as
if
talking, Little
even a
little
the beach because of some one s Raven threw himself before my words. I do not feel numb. That fellow, Little Raven, whose words they are
man chased him out on
always reporting to me, can not see anything.

(51)
Little
On
the same subject as the above and by the same composer.

out
YeJk! JckA x ke
not for
yourself
djitl ni yex can see like
guxyikvA
slave s son
tix isatlyl tc
because you
are
xa iq!a yanuk.
I
Raven
hate what you
always say.
Yen qoha
Sea cubig cumber(?)
ni
yAx iyAda
like
ts!ik!a nq!
qa gux ucya
Ate xa iqlayanii k.
I
you have spots all over and slave look just for like that your face
hate to have you

talk to me.
Wase L
Why
ke
citl ni
at all
yeq!
into
s!i
q!e
yAx
like
Lle
wu
giiaxA ntc
you always pick up
CkAx
For yourself
not seeing anything
dish
sand
ke
djitl ni
yeq!
into
tcA
gux yik yA
s
di?
not seeing
you big slave
son?
Little Raven, 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 Don t you know that, because } OU can not see anything, you a slave.
I hate
T
big slave dish?

(52)
s son,
you keep picking up sand instead of dipping

certain
into the
Composed about a
Jamestowntc
the
man by Andeye
Llene di
Llene di
s
k,
Ts!u
Also
iya wadji
had punished you
is
yA
tq!i.
one of the iJene/di. Ts!u na ilaiJlt

Also
Jamestown
children.
you put away
de
(imp.
)
yiqUJaiye ll
"
Ate
That
ke yai JaLA.kq!u.
you get the best
of people,
your lying.
how
this
Axtuwa sigu
I
yaGold creek
Gold creek
xAt ya yagaxe
me
to
Ts!u
Also
At cnAXAltl tc
I
always like
have you pity
in.
always feel very
happy when
yaGold creek
this
xAt
me
yayaga xe
you pity in
KiksA
di
s
yA
tq!i.
Gold creek
KiksA di
children.
The Jamestown^ has punished you already, Lene dfs 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, KiksA di s children.
A former revenue cutter, which probably carried away the man against and held him in confinement for a time.
whom this was composed
SWANTON]
TLINGIT
MYTHS AND TEXTS

,
403
(53)
Composed by one
another man, Among-the-brant (Qenxo
of the Box-house people called Saxa about It was ), one of the KiksA di.
sung at feasts and in making peace. Ye wusgl t yadiye l tc!a goto qlase gu
So
awaca
yAqayi
words.
t.
Yadiye
de
now
always does
this
Raven
n.
this
very
Wolf
phratry
the lives of
this
takes away.
.
This Raven
an
with
it
cylkA
branch
wudiqe
Ad x gaxo x
From him
ASI
is
gotc
Wolf
phratry
upon the
has flown.
asking
Ts!u duyaqa
Also he was saying
yex
like
Anadji
doxoni
his friend
s
yAqayi
words
.
Ts!u Adjiye
Also
to
it
was he thought it was
him
kAndAnA
it
ttc. 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
the
this with.
thought that it was his friend s words that the Raven was doing That always shakes him (i. e., it was really the words of
phratry).
.
Wolf
(54)
Qo xde ga wu
On
the
Reply of Among-the-brant (Qenxo ) to Saxa tin wucuxdiya itiiwu Deqle

.
cwuditA n
they are beating it
yet
s
back
way
drum
with
compare myself your mind.

to
Now
Raven
make peace
a ni kAq!. town in.

I
They are beating

(55)
compare myself to a drum beaten to make peace on the way back. it already in the Raven s town.
) about a woman named who was a very poor girl, but who, when Poor-orphan (Kahanti kli), she grew up, became the richest woman in Wrangell. u Qa tcxAn-ak! ux axlacu go catk! yA tsklox yisatl q!.
Composed by Dead-slave (Gux-nawu
Human-hip lake
(Wrangell)
in
when I used* to make fun of
girl
little
you were very

small.
Gutx nao
Where whisky
sa
?
ika olicu.
did you get.
Lei
Never
ikude
q!.
you get ashamed.

little
used to
make fun
of this poor
girl at
Wrangell when sne
was very
small.
Where did you get the whisky [that makes you feel so high] ? are never ashamed.
You
(56) Composed by Kalgl s, a man of the Sitka Ka gwAntan, about one of the Nanyaa yi named Cuga n, before the victory of the Sitka people over those of Wrangell.
Tcuc
May be
ya odawuL
too fast
ASI
it is
niyAti
you are
tc!A
right
Atsu x
hurrying
wana,
die,
Nanyaa yi
Nanyaa
yi s
you
along
Tc!a
children.
Still
qa godji
Wolf phratry
ga sUs gadusti
you ought
to
ntc.
first.
have seen
404

s
[BULL. 39
are hurrying to deatli too fast, Nanyaa yi have seen your Wolf phratry first. ought
to
(57)
You
children.
You
Composed by Kakaye k, a Ka gwAntan, about his brother s 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 Agwaya ge igodji yAstl yi naotc ka owulcu. Ay a isiti
wife.
As if he were beginning your Wolf
phratry
is
whisky
were drunk on.
This
is
what
you are
"
like
TciikAiie d?
Grass-people
s
yA
tqli.
children.
Yadjinahe n ayaylde xAt yenaiga x

I
Ka gwAntan yA
Ka/gwAntan
s
tqli.
is
am sent away
just before
it
me
have pity
on,
children.
It is just as if I
like,
were beginning
s
to get drunk.
This
what you are
Grass-people
children.
pity on children.
(58)
Have
me
before I
am
sent
away from
here,
Ka gwAntan s
Her name
Axtuwu
My mind
Composed by the woman referred to above,

,
in reply.
was Toxaoci
De
LAX
very
tulAtsi
u
.
and she belonged to the TlA qldentan. n kAtya ayA x qlaylqa Ka gwAntan yA
like it
tqli.
It is
a very hard thing
you are
ing
say-
Ka gwAiitan
children.
yAm k
is sick.
Wuctu x nao ye XAt wusi

One
after
ni.
Ate
This
is
whisky thus
me
another
has been given to.
XAt me
ye nayigax
you should pity (mourn for)
Ka gwAntan
Ka gwAntan
s
why
yA
tqli.
children.
What you are saying about me is very hard, Ka gwAntan s children. 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, Ka gwAntan s
I
children.
(59)
TC!A
Just
Composed by a shaman of the Ka gwAntan named KUgA nk!. Da yidAt tslu XAt nao kAx Asiya ge XAt ya yigaxen.
whisky
for
it is [that]
me
you
pity.
Why riot now
also
me
ye nayigax
you
pity (or love)
De citan yA tqli?
De
citan s
children?
It is only
also love
(60)
on account of whisk} that you pity me. me, De citan s children ?

7
Why
don
you
Composed by
Little
Raven
(Yelk!), one of the Prince of
Wales
Island people (Ta nta qoan) about Sexdagwe t! of the Llene di, who had previously gotten the best of him (see song 50). He speaks sarcas
tically.
SWANTON]
TLINGIT
MYTHS AND TEXTS

Tcuc kAnLide
he
is
405
ceyadiYe
this Little
Yen duwaxe
tc ceyadiYelk!.
Little
There they have al- this ready knocked
Raven. Already
q! ashamed
Jk!.
Raven,
him down
They have already knocked down Raven is already ashamed.

(61)
this Little
Raven.
This Little
Composed by Under-a-blanket (Kaguntu
k!) of
the
WAtane
di,
di, about the son of a LluklnAXA di named Yesgu qtc, whose brother had been killed in compensation for the killing of her
part of the KiksA

brother.
Axtuwu
My mind
tin
wutc udiya LluklnAXA

LluklnAXA di
di
s
yA
tqli.
Ate
So
Axtuwu
I
tc
ke
with his is just the same
children.
am
begin-
nAsxA
n.
ning to love him.
DasA k u ci aga AnxAlge ntc qe xAt gA

I
wonder what
n.
see.
for it
always look
sgidin. Ya qlgwa wake up in the There might

morning.
be a time
Axhu nxo-hAS
my brothers
qakxAsitl
I
might
His mind is just like mine, LiuklnAxA df 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
(62)
might see
my
brothers.
)
Composed by
nt),
Man-that-is-not-all-right (Qa-ucte
about Princess
sorts of
Thorn (Gadji
because
when she was very young

it
all
young
men went
to her house, filling

sister of
as
if
it
were a saloon.
SI
Princess
Thorn was the own

KAt-hfyi
Even from
QIa dustin.
people
nao-dakA-hi tiyi At qa
whisky house (saloon)
(See p. 34^.) cuxl xtc iliku dzi A

get
yAdiye
this
l.
away
but not from
it is
Raven.
you
Even from a saloon people get away, but not from you, Raven woman.
(63) Composed by a man named KatdA (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.
TC!A nao datuwu yAx

Just
xa uste
I
x,
Toqye
Toqye di
di
s
yA
tqli.
whisky desire
for
like
never
sleep,
children.
Like one who desires whisky,

(64)
never sleep, Toqye

a
di s children.
Composed by Among-the-brant (Qenxo ) of the KiksA di, about when his wife had been taken from him, and he felt very sad. The last w ords are said to be in Tsimshian. Wudjke t xoya itc yat Axtuwu Xaq! 3ddzl yaAxtuwu
Saxa
,
r .
.
To me
is
very hard
this
my mind.
cinda
?
Around
were carry- to this

ing
my mind,
Hayu wAlga k
What is
a This
the matter with you? [Tsimshian words]
name probably owes its
origin to the circumstances recounted in story
24.
406

mind
is
[BULL. 39
My own
my mind
What
(65)
is
very hard to me.
It is just as if I
were carrying
around.
the matter with
you ?
ing.
A man
Composed by Saxa on the same subject as the song next preced named K!ult!e -!c, belonging to the Chilkat Ka gwAntan,
ran away with Saxa"s wife, but the latter was afterward killed by K!ult!e -Ic s first wife whom he had abandoned.
DesgwA
Already
tc gi gesitl n you have

seen
ke yAgAdida yA diyel.
up
t
going to the spirit world
this
Raven,
Acdayfn
To
iiyA
x uwagu
has come
doqodji
her Wolf
[phratryj.
NA
na yis
for
aositi
n dogodji
her Wolf
[phratry].
see her out to her
Death
she has seen
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)
man named Nu slni composed

qI-ye gitc
q! spirit
this
song and immediately
afterward stabbed several of his friends.
Ye kitckAcaxwe
Ye kitckAcaxwe
nAdatcu n yu ya-kuLinu tsk. he was dreaming of always smiling around.

q! spirit
He was dreaming of Ye
(67)
kitckAcaxwe
always smiling around.
to Sitka
Song said to have been sung by Wrangell Indians on the way when they felt sure that they were going to be killed.
down from
CtAqlhl n
Stikine
yix
ye nAlxac
floating
dutu
wu
ya diyel
this
his feelings
Ti-hit-ta ni Raven Bark-house people
yA
s
tq!i
children
dutuwu
di.
.
his feelings [are toward]
QaqlAse gu dakAcu
About their lives
At
uwaya da
it is
ututA nk, Tl hit tan yA

thinking,
tqli.
they do that
like
about
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
children.
(68) Dorsal-fin-of-killer-whale-seen (Guc-dutl n), one of the Nanyaa yi, almost died when on the -way to Victoria, and composed this song about his old friends. Yel ani A kya Adade xaga x. AxMk u -hAs ani ay a Adade that about it I am crying. about Raven s town that [not] My grandfather s town x. xAga
!
am crying. Icii n Gucdutfn

Poor
Dorsal-fm-ofkillef-whale-seen
WAkta ni
Victoria
qinq! gogana
before he he will die. gets to
It is
not Raven
town
am
crying about.
It is
my own
grand
father s
town
am
crying about.
SWANTON]
TLINGIT
MYTHS AND TEXTS

will
407
before
Poor
Victoria.
Dorsal-fin-of-killer-whale-seen
die
he reaches
(69) Although this song is very much older, the words were put in Just before at the time the people of Sitka killed those of Wrangell. started singing, everyone had to raise his paddle and cheer on they
account of the scalps.

Ltcluq!.
Nanyaa yi
n.
killed at that time
was named
Ts!u qlwAn na-u wet CtAqlhl

Again
(imp.)
you
live
at it
the Stikine.
Will you live at the Stikine any more?
sung by all the Ka gwAntan when a person s body is the first part during the burning itself and the second being burned, part while the women are dancing around the fire, wearing ear pend
(70)
This
is
ants.
The first part is called Nodding-of-heads-to-and-f ro (Kltcdaciyi

,
),
and the only words used are Tinna suwu "There are lots of repeated again and again. [Second part] At acuwagu t kiwa Len yA dA Axqe lk!.
To
it
coppers,"
he has been led
up
to a place where people are killed
my nephew,
[Third part]
De
Already
Acy&yl ql
for
hit
house
yen aoiiyA x duka k-hAs.

there
him
have made
his uncles.
My
nephew has been
led
up
to a place
where people [go who have
been] killed. His uncles have already
made
a house for
him
there.
man had all of his friends destroyed by a bear, and was the (71) only one left in the fort they were then occupying. There he com posed this song. The last words are used because he was going to
succeed his uncle.
u Iwuxlidja q Axka k ixo ni anye tlt ixlidJA q to high I compare you, I compare my uncle, your
.
AxyA x wuni yi qa
Like
me
is
like
man
friends
caste
you.
itl
to
ci llngit-a ni tut in this world
wusgaxe
is
n.
Agaguci dua n
At that time
his
di silt
wudulwu
asked
slln.
crying about.
town
have taken out from
to have.
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
I
his place.
(72) Composed by a Chilkat man named Kaogu on the instant when he was asked to compose a song about a certain man s mother who had
just died. rJe wu kle
nAx yen ayaca

over
duye
li
weditca
kl.
Gax A
sgide
qot
Sandy beach over on
there has taken his
Raven
the Eagle.
To make anyone enough

cry
Asiha
it is,
Ka/gwAntan yA
Kii
tqli.
Yeitc qo a dutii tx qonAshe/tc.

Raven,
gwAntfm
children.
however.
to
her
always comes to
special sky realm for those
who have
died by violence.
408
[BULL. 39
This, Eagle has taken his Raven over to a good sandy beach. It is to make one cry, KiksA di s children. Raven, however, enough always comes to amuse her.
(73)
Here
Composed by Other- water (Gonahi

At cugA
laughing
si
n) over a dead
man.
Ha de
Ude
Thither
Axtu
to
Asixa
has brought
a great joy of
me
Axkl k!. my younger

brother.
yu-Agu tq!uc gonaya

if I
ade
An gagu
him
I
had known the
starting
thither to
way they go
t duyA x. would as he [went], go
My
If
younger brother has brought me a great joy of laughter. I knew the way they go, I would go right to him.
(74)
friends
Composed by Joined- together (WHict-wudutsu ) when all went down the rapids at Gonaxo and were drowned.
q!
will stand
of his
AntlikanA x qogo xdihan ts!u ya tganykikAyi

In front of the
At qoxati slnutc
there
I
town
up
again
in the bay
always look
yu
antlekA.
expecting to see them.
Gax u koxa
Hayl
nix
qU na
right
kowuigadl n ayA x xAt tunAstl

tribe saved
like it
I
tc
To the people the Duck
always compare
Axkl k!-hAs. my brothers.
q! ce gis tcla
earth.
ya wucxenln anyA
they went
tqli
yAx.
like,
Down under the
the high
caste people
town and
I
I always look expectantly to see in the bay.
some one stand up
in front of the
always compare
right
my
by
They went
(75)
down under
brothers to the people the Duck tribe saved. the earth like those high-caste people.
Here-is-a-feather
It is
Composed
Ka gwAntan, when
dancing song.
Your believing
things
his brother died.
(TIaoya t!), one of the used as a mourning and
I-At-k!ahI ni tin xat yidaci

with
me
Ka gwAntan yA tqli.
Ka gwAntan
s
your help,
children,
u Deyi n dAta n xan wudjixe/n AxlFlk! -hAs hi

It is as if
ti.
Da/go qatc SA
Where
person
[is]
?
with
me
were turning
over
my grandfathers
house.
XAt gAx sine x?

me
will save?
Help me with your believing, Ka gwAntan s children. It is as if my grandfathers house were turning over with me.
Where
(76)
is
the person that will save
me
by Man-for-himself (StuwA-qa ), one of the about his wife, who was from Kake. It was originally composed in Haida, and the Haida words are said to be the following: LAqlwe glcinde he lguge.
Composed
Ka gwAntan,
SWAXTON]
TLINGIT
MYTHS AND TEXTS

at greater length, as follows: di yA tqli. Tca tcU ifn tsa
s
409
The Tiingit equivalent is given LAX Axte qltc isexA n Tsague

Very
XA
I
my
.
heart
love you
Tsague di
children.
from
Only
with you
in-
deed
goqwAna
will die.
I love
you from
my
heart,
Tsague
s
di s children.
You
are the only
one I will die with.
Composed by Pressing-down (KAstla k), one of the Tcu kAn-ca (TcukAne di women). Her brothers were drowned and their bodies
(77)
were not recovered.

Iq!ayi
Your point
xAt yawaLa k
me
has beaten,
Ka gwAntfm yA tqli.
Ka/gwAntan
s
Da
But
ica n
pity
xAt
me
ye
this
children.
na yigax.
you have on.
DasA k u ci
I
iiga
for
it
AnxAlgiVntc
I
qe
XAt
Asgl
t.
wonder what
always look
after
when I wake up in
morning.
the
There might be a time
Yaq! ga Axi kMiAs my brothers

when
qakAsitl n.
I
would
see.
Your point a has beaten me, Ka gwAntan

on me.
I wonder what I always look after when Sometime I might see my brothers.
(78) Composed by Kaqfitucii tc of the his uncle died.
s children.
But take pity

in the morning.
wake up
Ka gwAntSn when
Axka
my
k.
his father
and
DjiJqa
hm
river
yix
down
through
u yAk gwasa x
will
ikAne k
your sickness (sound of your
death)
Chilkat
come down
uncle,
NadadA x
From
gAdjixa n
down
nadagawu
the nation
s
AXLa
Natu tx
the nations
ke
up
yita n
you take
the nations has fallen
drum,
my mother. From among
Atu denAx
from among
duA xtc
can be heard
AXLa
my
mother,
them
The
river.
noise of your death,
my
uncle, will
come down through Chilkat
The nation s drum has fallen down, my mother. Take the drum among the nations so that they can hear my mother. (79) Composed b}^ a Nanyafi yi named KakAsguxo about KAckU Lk! and Lqlaya k!, referring to the time when they strove to cross the Stikine and were turned to stone. This is a mourning song, there fore a long cane is used when it is sung. Acfn gua yen yuilti tk dmayi yagu Axka k deye kAndawA Ll.
out from
,
.
With him goes
there
(ashore)
drifting
the nation
canoe.
My uncle
already
is
breaking up
(=
is
dead).
Uq!
Him
here
AnA xHxatc.
I
do not expect any

more.
a
Probably where they were drowned.
410
CtAqlhi n
Stikine

kanA x dage
across
[BULL. 39
wukunl n
waded
KAckU LkJ-hAs.
KAcklA
Lk!
.
DuLil kltc
His
sister
ôut
and
his brothers.
ut
aoLige
n.
TduLe
Then
Aq!
at
it
tex
stone
wusite
at him looked. (or them)
become they were,
^,
canoe is drifting ashore with him. My uncle is already I do not expect him any more. dead. KAcklA Lk! and his brothers waded out across the Stikine. Their Then they turned into stone. a sister looked at them.
s
The nation
Composed by Man-who-obeys (Q!ayA x qoste ) of the Ka gwAntan about his son who was drowned coming down Chilkat river. Tea tcuc kogAsga x diyel-ani kadA x digo tc.
(80)
Already
will go
away crying
this
Raven town
from on this Wolf (phratry).
Wae tc
You
Agi
?
AcukA
the future
yiJiyA x you made
yAgodji
this
diye
this
l?
Wolf
Raven
phratry
(or you)?
This Wolf phratry will go awa}^ crying from the Raven town. Do you think you made the future for this Wolf phratry, you Raven?
(81)
Composed by one
of the
Ka gwAntan named CgwAtc,

,
about an
uncle
I
who had
u
died.
At A SIS tu nAxdata ntc

always think about myself
.
yall ngit-ani
this world,
gusu guce L\q!

but
ye
thus
At
things
when not
qonuk ya
they do (= die).
Gude
Where
sa
is
u nxadjltc
I
Axka
k.
Ha dA yek
Around
this
spirits
tatu
cave
gu
do not know
my uncle.
yltga yektc down into spirits
world
yaxe
Axka/k. my uncle. I always think within myself that there not die.
tc
threw
is
no place where people do

spirits
I do not
know where my
uncle
is.
Probably the
threw down
my
uncle into the spirits cave around this world.
(82)
(iJene di-ca), about her brother
Mourning- song composed by SAkwe t!, a woman of the Llene who was drowned.
ttc
di
Sanaxe
gu Ada x qoya
from
it
olidJAge
killed
qa
people
}ÂX
like
xAt gugwati
I
South wind
were
it)
am.
(through
am
like the people
who were
killed
by the south wind.

t!
(83)
Mourning song composed by SAkwe

uga
for
about her drowned

uc
I
brother.
YisLA guce
I
At
[with
things]
wusuwu
helped
cawA
yAx
like
xAt
I
wati
were
ti
wish
were
her
woman
wish
TAxgwA stc.
tfAxgwA
s
Uga wusu wu
For her
helped
ca wAt woman
yAx XAt nAgate Axka k duhi

like
I
were
my uncle s
house
a gaxsAxfx.
I
might rebuild.
Se story
31, p. 100.
SWANTON]
TLTNGIT
t
MYTHS AND TEXTS

Atcga
\
trail.
-,j-
411
k!.
Ayl qlgua yawagu

Perhaps into
it
gAga n deyf.
sun
r-
VAX wu nxAda Axi

I
he went
So that not like
can ever see

s.
my
brother.
__
wish I were like that

like the
woman who was
helped by
TAxgwA
If I
were
woman
Perhaps
my
that he helped, I should rebuild my uncle s house. brother went into the sun s trail so that I can never see
him
again.
Tlaoya dinik, chief of the the wolf post:

(84)
Ka gwAntan, dreamed this song

Kla gAga n
The sun- world
s
about
ftde
1 will
(85)
I will
tcuc saqA diha Axka k-hAs. put back my uncles.
hi tiq!
houses
net
into
uqagii
I
t.
will go.
put back
my
uncles.
I will
go
into the sun- world s houses.

spirits
song without words, sung by

fire.
when food
is
sent to
them through the

(86)
Composed
woman (CawA t-qowaka

otter.
since the missionaries came, by a man named Deern), at a time when the people were hunting sea
Kl anqa wo da qUnA ckide yu-xAt-yenAska

Thou
Almighty
Axa ni qakA satm.

my town
so I
God
pity
wilt
thou have on
me
can
see.
Almighty God, have pity on me so that

(87)
can reach
my
town.
haps
peace song composed by a Chilkat man named Ki ngu (per nxo) after there had been war between his people and the Wuckita n, and the latter were coming up there to a peace feast.
Qe
Uxke
Why
gesatl n.
you are going
to see.
yAnaqe nci ye
do you talk
so
yAti
it is
Wuckita n
Wuckita n
s
yA
tqli?
Djilqa
Chilkat
yek
to
thus
children?
Llngi tc agi
Indians
?
ye
usi ni
Wuckita n yA
Wuckita n
s
tqli.
TC!A
From
LAk u x
far
thus can make
children.
back
aqUlitsfn.
they are valued.
do you talk so, Wuckita n s children ? You are going to see A person can not make anyone like Wuckita n s children. They have been valued from long ago.
Why
Chilkat.
(88)
This
is
sung when peace
is
With
a change in the
name
of the clan mentioned
being made after a great war. it could be used by

tqli
anyone.
Iwuna
If
q!uc
Ka gwAntan
Ka gwAn tan
s
yA
ikade
for
cA nkAJxAc.
I
you had died
children
you
would have cut
my
s
hair.
Wai x
If
sa So much I
xA nisA
love you
ikade
for
you
yAnkAdat!u tc!t, I would have blackened my face,
Ka gwAntan ye
Ka gwAntan
tq!i.
children.
you had
hair for you. face for you,
died, Ka gwAntan s children, I would have cut off I love you so much that I would have blackened
my my
Ka gwAntan
children.
412
(89)

The singer
of
this
is
[BULL. 39
Hummingbird Deer (DAWA
tgiya
qo wakfm), 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]
Axs!a tq!eyen, Axdake tqli. My masters, my outside box.
QIayA
I
xa.
to
Danaete
Started (or joined in
am going
speak
like.
with me)
Axs!a tq!iyen.
my masters.
[Words sung] Ts!a

Very
I
kAxwa ASgA anA q aku xAgu t Axka k-hAs

am
feeling lonely
ani
away
from
am going
my
uncles
town,
Ate!
Age
xatl
I
Singing inside
am,
Axs!a tq!iyen. my masters.
Tcuc
cta di
dAga xaya
xati
I
Crying about myself
am.
My masters, my opposite phratry, I am goin> to speak thus. My masters joined in with me. I am going to my uncles town. 1 am feeling very lonely away. I am singing inside, my masters. I am crying about myself.
(90)
deer song supposed to have been used by the land otters

7
when the} were making peace and afterward by men [Words spoken] Kii cta qoan ca wu ayu awaca
Land
otter
also.
Yel.
Raven.
Aga ayu
At that time
ni.
people
woman
of
it
was
married
naka
mx
wusite
Yel.
Raven.
Qo waka nt wuc ka odidjel

As deer
started to take
each"
kucta qoa
became a messenger (when wife s people feasted)
land otter people,
other up
[Words sung] Ga wa
A drum
ya
tlA.
is.
QlexetAnil qlu.
Lobster
(?)
Ga waya
This
"
kut
here
this
is.
drum
ciiiga
wuliga
is
wu
ge."
ga
the
wa
Le
Then
very noisy
drum
yat!.
that
is
TcIuLe
Then
awulitsl n
beat
it
Yeltc.
Raven.
De
wu
very hard
"Now
very noisy
here.
gawaya
djiuLiha
he got
AUA X
through
it
qoca watlex.
he knocked a hole.
XAtc
It
akA xayu
for this
Attc
there
is this drum."
was
yu
the drum.
gao.
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 Then Raven beat it very hard. "This drum is very is very noisy. Then he knocked a hole through it. It was to do this to the noisy." drum that he came among those people.
(91)
This
is
,
called a
"
half
song,"
and was composed by a man

AC
him
named Saxa
about a deer.
u
De
Now
q! among them
Axo
nei
into the
yagu
in
t.
Ye
Thus
gux
will
sane x
save
duye
Ji.
he has gone.
his Raven,
house
He
him.
has
now gone
among them.
His Raven phratry will save
SWANTON]
(92)
TLINGIT
MYTHS AND TEXTS
413
the
Composed by Naotsfn when peace was made between
LluklnAXA di and the Lak yi xa ye tyl

Fast pul l ahead Raven
s
Ka gwAntan. Dewe du yagu

.
yAkle yia Yel

good place
(shelter) for
Ak u de
s
yi.
canoe.
Not very far from here
Raven
canoe.
Ayayide
For hi mself
tiika odinAt gotcyi he was very Wolf s home
am
wustl
to see.
n.
much
afraid
Paddle ahead that Raven s canoe very fast. the Raven s canoe is not very far from here.
sheltered place for
He
(93)
is
very
much
afraid of seeing the
Wolf
home.
Composed by Going-across-the-road (Degfihe t!), a rich man paid to compose it, one time when the Ka gwAntan and the Wuckita n made peace. Yel yanAqo x gotcjini kade\
who was
Raven
"is
coming
Wolf
"Town
going
to.
[by canoe]
Ha dA
Hurrah
!
ckedJAnaihu ktc.
all shout.
Wuckita
Wuckita/n
ni
s
yA
tqli
yagu klehu
canoe
shout well
k.
for.
children
Raven
canoe.
coming by canoe to the Wolfs town. Hurrah!" Wuckita n s children. All shout
is
"
Shout well for the
(94) This was composed by a LluklnAXA di man named Lqena 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 When used at the end of it cut in two the man standing next to him. as a deer song in later times, the last words were of course different. Detcu cta kAcu tclaye nAxdzigft. TCA xAt guce de I tcuctu t
About myself
like this
.
did.
Indeed
me
said to
not
to myself
AnA x
by
I
dat!
would
let pass
Axtuwu
my conscience,
Axsitl
I
Nanayi sguci
Already before his death
n ducAgi niya.
his ghost,
saw
[Spoken] Atu x
Into
gwAl
as soon as
aosigu
he stabbed
CadAsi ktc
CadAsi ktc
awadJA
he
killed.
q.
him
I would not let I did this wa}^ regarding myself. science said to me, pass. Before his death I saw his ghost. At once he stabbed and killed CadAsi ktc.
(95)
what
my
con
A peace song composed by a Ka gwAntan man of Chilkat named

c.
NaLli
Ikayade
Toward you
Ill
yu cA
the head
.
qkwage
I
q!
Ka gwAntiin yA tqli.
Ka/gwAntan
s
am going
to nod,
children.
J.
iyAqayi
La xayi a
Good-by
a La xayi
is
iyaqayi
the
yadiye
of the
Not so
your words.
with your words you Raven.
Klahowya
Chinook jargon.
414
I
[BULL. 39
am going to nod my head toward you, Ka gwAntan s children. Don t talk like that. Good-by with your words, you Raven.
(96) Composed by one of the Ka gwAntan named Ketld kle, and used in making peace and at feasts. When the dancers have reached Where is the man?" and they reply, Up the door, some one says,
" "
in the
woods,"
because the
li
man who
digo
tc.
is
to start the
song hides himself

daq uwagu
up
it
just before
it
begins.
Lil
Never
uga
after
it
qetl slik
you
look,
iye
Tc!a Lex
Already
ye nAx
from there
you Raven your Wolf

[phratryj.
has gone,
yAdiye
l.
you Raven.
not look after your Wolf phratry any more, you Raven. already gone into the woods, you Raven.
a
Do
It has
Composed by Qa ucte, a Ka gwAntan 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 Te qoedi are referred to because he married a woman of that family, and they always came to him when they got drunk. Ago tde na okAt tcuc dade ctuwu k danl k, Te qoedi yA tqli.
(97)
After you have been drinking whisky you better put of how well you were brought up,
away
talking
Te qoedi
children,
Adutu
In whose
qlsAS ye nAti tc qa dA An mind thus is it when you
gadA qen?
are sober?
well
After you have been drinking you better stop talking about how you were brought up, Te qoedi s children. What one of you thinks about it when he is sober ?
(98)
Song composed by a man who had been brought up

dJAtc
Judge,
in court
before Judge Tuttle.
He daho
About
this,
da
ill
ituwu
waA qwe.
disturb.
KiksA
KiksA
di
yA
tqli
about never your mind
di s
children
i site you are
idjiyl t qlAxduga q!. of you one should be afraid.
Never mind about this, Judge. You are not a KiksA di that people should be afraid of you.
(99)
child of
the
A love song originally obtained from a Tagish woman. Dat SAk u sayu Daye cak dAx ixA ndi xagudiye q!. TS!AS AxnA q
What
for
was
it
Dyea
far
.
up Jrom
litl t
to
you
have go ne
to.
Only
from
me
yax igu
on
something.
gotLlA tki qade

some other
[town]
to.
you went
xodziga x. 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, cry
ing for you.
a Songs 97 to 102 were given the writer by his interpreter, Don Cameron. from a Sitka Indian of the Box-house people named Dekina kK
The
rest
were obtained
SWANTON]
(100)
TLINGTT
MYTHS AND TEXTS
415
very modern love song.
DjildakA t-At Lexko ctu

Everything
indifferent to
yex kati yi
as
it
my
me
is
dear boy xAt djiwAnA q, me has gone from,
my
I
dear
Tommy.
don t care about anything since even my dear boy, has gone from me.
(101)
my dear Tommy,
love
belonged to the
song composed by a dancer named Slqloe t, who Raven phratry. His sweetheart was away when the
4th of July came.
k u cis XAt qogwati yadjulai a yaqe ga-e ni. Axa t-hAs Lei will be this July How I wonder I not morning is coming. My aunts qoqatl n LAX ye xa guge k! Axtiiwu about it I can see very a weak my thoughts.
.
Wa sA
is
wonder what this coming July morning will be like. ver}^ weak thinking that 1 shall be unable to see my aunts
I
My
(i.
mind
e.,
my
his
sweetheart).
(102)
Composed by
doqe qluc
man named Raven-skin (Yel-dugu ) when

qa
person
sweetheart abandoned him.
Yuk
If
gogAna
godji
a Wolf
tin
with
qongAnA
it
Lex eel gux

It
one had charge of death
would be easy
to die.
would be
(woman)
sagu
If
gis.
very pleasant.
one had control of death,

It
Wolf woman.
(103)
Right
it would be very easy would be very pleasant.
to die with a
Tc!a hu diituwu
his
mourning song belonging to the Ka gwAntan. Lil qlwAn ctu ye daqleq. Acl t lisite yadego te.
mind
to
him
was
this
man of Wolf Never

[people].
(imp.)
blame
others.
It is his
died).
own
fault that this
Wolf man got
into that condition
(i.
e.,
Do
not lay the blame on anybod}

is
else.
it
The term translated "aunts" was allowable to marry.
used generally for those
women
of the opposite clan with
whom
ABSTRACTS OF MYTHS
MYTHS RECORDED
1.
IN
ENGLISH AT SITKA
RAVEN
ositiyi-qil,
it
who gave him 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
strength to
Raven was the son of a man named Kit-ka
make
the world.
After he had made
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 fish for eulachon would not take him across a river, he let the sun ing 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 tfc 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 Then Raven went out fishing with Bear imitate in vain a little later. 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 blad ders 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. Com ing 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,
416
SWAXTONJ
TLINGIT
MYTHS AND TEXTS
417
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 At the same time he told Mink to live on sea rise as it does to-day. Then he went on crying, "My wife, my wife," and, when urchins. 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 He to find his way out and had to admit Petrel was older than he. induced Petrel to let his hat u 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 He invited the killer whales, pretended that he was going to the world. them how to stick canes into their necks, and stuck sharp pointed show 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. ) He flew inside of a whale, and lived on what it swallowed and its At last he cut out its heart and killed it. After he had insides. 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 the} left the town, and Raven consumed what they had abandoned. Once Raven went to a calm place just dutside 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 swal lowed. Having stolen a salmon from some people when they were asleep, they in turn discovered him asleep and wrenched off his giz zard. He went after it, found them using it as a polo ball, and recov ered 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
7
An
49438
Bull.
episode which
is
perhaps misplaced.
See
p. 418.
3900
27
418
in pieces
[BULL. 39
on the rocks. He tried to make a certain place like Nass, but the clams shooting- upward drowned his voice and he was unsuc He turned to stone two brothers who had started to cross the cessful.
Coming to the ground-hog people, he tried to make them believe that the spring snowslides had begun so that they Avould throw their surplus food out of doors, but in vain. He had to wait until
Stikine.
it all out, and he gave a feast for his mother Before this took place, however, he obtained the female gen ital 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 GonaqAde t. Since then people have liked to attend feasts. Raven put a woman under the world to attend to the rising and Once he wanted to go under the ocean, so he had falling of the tides.
spring,
when they threw
with
it.
and they went up to the tops of the went up slowly, however, so that people had time They The bears which were walking around on the to load their canoes. of the mountains tried to swim out to them, and those who had tops dogs were then well protected. Some people walled about the moun All who survived were with tain tops and kept their canoes inside. out 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 an.d 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 his grease, but he came back, put Raven into a grease-box, drinking and kicked him off from a high cliff as had happened before. Raven also escaped in the same manner. a 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
this
woman
raise the waters,
mountains.
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 he left them; if going to hurt human beings. If they said 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
"No,"
"Yes,"
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
a See above, p. 417.
s WANTON]
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MYTHS AND TEXTS
419
the sea, let it float ashore, and threw it upon a bush where it became Rebis bracteosum (cax). Drinking water he called catlk!. 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 3êllow cedar
He made the west wind, which he placed in a house on top of a bark. mountain, and decreed that it should hurt nobody. He also told a
how to obtain strength enough to paddle home by taking up a Raven made also of red salmon and blowing behind him. piece He made all the other native races the south wind and the north wind.
person
of people.
The dog was
at first a
because he was too quick.

fat-on-the-sea.
human being, but Raven altered him One time Raven came to a thing called
He made it go under water and come up again, and time it came up he cut some of it off with his paddle. The every 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 He tied something around the head of a clam and gave celery plant.
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
and tried to have
it. Afterward Raven killed a big whale 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
it
this
neighborhood.
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 In the same neighborhood is at a strawberry patch on the other side. to swallow canoes. a big clam which used 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
and they followed
Four brothers owned a dog which pursued a cloud up into the sky, it, coming out at the edge of a very steep place on the other side of the world. Descending this with difficulty they came a one-legged man spearing salmon, and one of them stole his upon 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 had already destro}êd, and went down to his house, where the they
420
[BULL. 39
most powerful of them took his place. That evening the people out side 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 After that the three brothers were restored to life and all seen there. started off. They came to Athapascan people, who had holes in their faces in place of mouths, and who fed themselves with worms through There the youngest brother, Lqlaya k!, obtained bows and these. 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 Lqlaya k! 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 When the thunder is heard she went down into Mount Edgecumbe.
"
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
whales were made out of yellow cedar by a man of the he had tried every other kind of wood in vain. Tsague One time a man and his wife discovered some killer whales camp When the man began to take away their ing, and scared them away. came back and carried off his wife. The provisions, however, they 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 Directed by the shark chief, he met the killer-whale chief s slave. 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 While the house was full of steam the man seized his wife and fire. ran off. Then the killer whales and sharks had a great fight and many When the killer whales start north the killer whales were destroyed.
The
killer
di after
come the warriors!" There are several kinds of former times the killer whales dug through a cliff in the bay Kots!e L! and carried their canoes across to the other side on skids. They still cross at this place every year.
seals say, "Here In killer whales.
5.
KAKA
taken south from Sitka by the land otters and sent back woman who had been carried off like again by himself. What they used as a canoe was a skate, and they kept him
the husbands of a
KAka was
SWAXTOX]
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all
MYTHS AND TEXTS

him
421
covered
the way.
After a time one of his friends heard him

until
singing in the midst of a fog, but they could not get near
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

bait
man s son, who had been taken by the and put halibut on his hook when they went fishing together. On the way back he speared a seal, and after ward 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.
During a famine
at Sitka a
land otters, brought
him
8.
THE WOLF-CHIEF S SON
A boy
it
found a
little
it
One day he loaned
wolf, which killed all kinds of animals for him. to his brother-in-law, and the latter did not treat
The boy followed it, and finally came to a big right, so it ran away. 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 The man region, and showed him how to make a ground-hog trap. also learned that a small bushy tree called S!AX 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
422
understood
[BULL. 39
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
on halibut slime and said something that They came by canoe to get her in but as soon as they were out of sight of the town they fas marriage, tened 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 home after this one of the brothers shot a duck and said some w&y
A chief s daughter stepped
made
the halibut people angry.
thing offensive to it. For this the killer whale, the duck s grand father, took them down to his house, burned them badly before the
fire,
and turned them into a certain species of duck.

STORIES OF THE MONSTER DEVILFISH AND THE CRY-BABY
of the occupants of a certain
11.
A big devilfish swept all

sea except three brothers
who were out
hunting.
camp into the Then the two elder
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
brothers killed
it
upon a land-otter-man to carry him off. The land-otter people fed him on what looked like blackberries, but were really Two days later his people found him, but when they had spiders. the spiders from his body, nothing was left but his skin. expelled
father called
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
were carried up into the sky out of which dropped down among them. Those sight by seizing something 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.
of a certain village
The people
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TLINGTT
14.
MYTHS AND TEXTS
423
THE PROTRACTED WINTER
treating a piece of seaweed disrespectfully a certain town was buried deep in snow at the very beginning of summer. The people
For
were
in
boring town.
want until informed by a bird that berries were ripe in a neigh So they repaired thither and found it midsummer.
15.
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 After that happened, Porcupine went to live with Ground hog. over.
A man
and
caught a ground hog, but, as he was about to cook its head, He was scared, stopped trapping ground hogs, and the head spoke. went up to see his bear dead falls, when one of these fell upon him
killed him.
16.
THE POOR MAN WHO CAUGHT WONDERFUL THINGS

although others were very suc
A poor man could catch no halibut,

cessful.
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
icqe/n.
IT.
One day he
nose and pulled up a nest in which were multitudes of fishes called From these he became very rich.
THE FINDING OF THE BLUE
PAINT, AND
ITS
How
A CERTAIN
CREEK
RECEIVED
NAME
Four brothers were forced by a storm to take refuge at a place near Mount Edgecumbe, and one of them discovered a blue substance out of which they made paint. When they started back with some of this the weather became stormy, and one of them suggested it might be best to throw the blue substance overboard, but the eldest held on and they reached home safe.
from
One day some women were gathering shellfish While they were down on the beach Sitka.
them began crying, and
its
to one of
at a place not far the baby- belonging mother shouted to an older
child to give it something to eat. child rolled the baby into the fire
Misunderstanding her words, the and burned it up. Thereafter the
stream at
that
place was
named Creek-where-a-person-was-burned
(KA xsigAnihm).
424
18.

VARIOUS ADVENTURES NEAR CROSS SOUND
[BULL. 39
from his tree climber and was Afterward the board he had slipped from was always strangled by exhibited at potlatches. Two men belonging to the same place had their canoe swallowed by a devilfish, and the people of the town sank a great piece of half -burned wood in the sea over the devilfish hole. It was never seen afterward [and probably killed the devilfish]. Some hunters killed a land otter, cooked and ate it. They were fol lowed home by a land-otter-man, who began throwing rocks at them from a tree. After they said something to it, it threw cones instead. Toward morning they lighted a fire under the tree and made the landcollecting cedar bark slipped
it.
man
otter-man
fall into
it.
had disappeared from the town these men came from, so hunted for her. At last they came upon the house of everybody those who had killed her, which they overthrew and set on fire over
the heads of
its
A woman
occupants.
they had destroyed learned from broke some off by their help.
19.
shaman who belonged to the people his spirits where there was flint and
KATS!
A Sitka man named Kats! hunted bear, was taken into a bear s den, and married a female grizzly bear by which he had several children. When he went back to his own people his bear wife told him to have nothing to do with his human wife and children. He went hunting every day, but took everything to his bear wife and children. One time, however, he disobeyed her injunctions and was killed by his bear family. KatsPs bear children afterward spread over the world and were killed in various places, the last by the Sitka people in White Stone Narrows. Before they killed him the bear destroyed an entire camp in which a girl had said something bad to him.
20.
THE UNSUCCESSFUL HUNTERS
sea-lion hunter speared the sea-lion chief s son and was drowned, but his companion reached a rock in safety. He was taken into the sea-lion chief s house, cured the chief s son by pulling out the spear point, and was sent home inside of a sea-lion stomach.
Two other hunters, along with their canoe, were taken into the house of the GonaqAde t because one of them had struck his slave, When he learned that they were KAtAgwA di, however, the skate. he sent them home, and told them to use his emblem, Rock House.
21.
ORIGIN OF ICEBERG HOUSE
A man whose
friends had all died took

if
some pieces of
ice
up
into
the house and treated them as
he were feasting them, in order to show respect to his dead friends. Since that time the Grass people
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MYTHS AND TEXTS
425
have owned Iceberg House. Afterward he went outside and called if he were inviting people to a feast, upon which a multitude of bears came down, and he feasted them. As they went out they showed their respect for him by licking him.
aloud as
22.
THE WOMAN TAKEN AWAY BY THE FROG PEOPLE
woman in the Yakutat country said something which displeased the frogs, and she was taken away by them. Next spring a man saw her among the frogs. 80 the people drained the pond and recovered her. She had been living on black mud like the frogs, and after her
people got all of this out of her, she died. From some, the KiksA di claim the frog crest and names.
23.
this,
according to
How
THE FROGS HONORED THE DEAD
having died, one of his friends called upon the The frog people, hearing this, that they were meant, and when the corpse was being burnt thought a big frog jumped out from the place, made a noise, and then jumped into the flames. Afterward they captured slaves for the dead man, and, when they put food into the fire for him, they named the frog
A Ka gwAntan chief
KiksA
di to take care of his body.
as well.
24.
THE BRANT WIVES
A KiksA di found two women swimming in a pond, seized their coats, and compelled them to marry him. They were really brants. When the brants came north in the spring his wives obtained food from their The people, but when they returned south the wives went with* them. man went after them, and, although they were at first afraid of his bow and arrows, they finally let him live with them. When they went north once more, war broke out between the heron people and the brant people, and the man killed so many of the former that they
made
peace.
25.
STORY OF THE PUFFIN
A woman
certain island.
used to wish that she might live among the birds on a One time, as she and some other women were endeav
oring to land there, they were capsized and all her companions drowned. Some time afterward her father happened to pass the place and saw his daughter sitting among the birds. He tried to induce the
birds in every way to give her up, but succeeded only by offering them some white hair that had belonged to his wife s grandfather. Each bird put one of these hairs on its head, and they let the woman Because the women who were drowned there were q!dentan go.
T.<A
the TlA qldentan claim that island.
426
26.

STORY OF THE WAIN-HOUSE PEOPLE
[BULL. 30
been trained to hunt mountain sheep was carried and liberated only after his people had made war on away by them, the mountain sheep. Then he taught the people mountain-sheep Afterward his people went to tabus, and he became a great shaman. and built a big house for him. When the shaman Little-lake-fort fasted for this, he saw the Wain, so they carved the posts to represent the Wain and named it Wain House. Once, after he had had a posses he sent his friends out for a grizzly bear. They destroyed it, sion, but it killed the first man who attacked it, and the shaman restored him to life. Later he performed about a dead raven to make his people successful in war, and, when they went out, they destroyed their enemies fort completely. One time some women went to a reef near this town, lost their canoe, and were drowned in the rising tide. Another time a wealthy man from Yakutat visited Auk. While he was there the son of the town chief threw the stern piece of his canoe, which was covered with abalone shell, into the fire. A property con test followed between the two chiefs in which the man from Yakutat was worsted. In the same fort a woman gave birth to the greatest liar among When his mother died he started for Chilkat to give those people. the people a death feast, and on his return related the following He said that on his way Indian rice hailed down into adventures. the canoe, and he obtained sirup to put on it from a waterfall of sirup. They got up to Klukwan by blowing on the sail, and when he began crying he put a piece of bark in front of his face and the tears ran down on it in streams.
27.
A youth who had
THE ALSEK RIVER PEOPLE
at Alsek river began singing, the one to bring up the other to bring bears and other forest animals. The first eulachon, succeeded in starting a run of fish by going down under the river in a
little canoe. After that the land otters tried to carry off two women who were menstruant, but, with the assistance of the shaman, the people finally made them desist. Some people in a neighboring town who heard of it spoke contemptuously of the land otters, and their whole town with the exception of two men was destroyed by a flood
Two shamans
of water
fish
from the lake above them.

another place.
set out for
On
the
After -this one of the shamans way he hooked an enormous devil
which swept all the forest trees in his vicinity into the ocean. he performed blindfolded at that town, the people ran out their feet to trip him up, but he jumped over them. He also stabbed a man and restored him to life. Presently he predicted an eclipse, and when
When
SWAXTOX]
it
TLINGIT
MYTHS AND TEXTS
427
and held out
came on, the people all danced to dance the moon out their property to it so that it would not feel poor.
Meanwhile the other shaman brought an enormous salmon into Alsek river, and his spirits were so powerful that a small boy suf There is a hole in the neighborhood of that place out ficed to kill it. of which quantities of rocks used to come when there was to be a great run of eulachon or other fish. A glacier crosses Alsek in one place, and he who speaks while passing under it is overwhelmed. When it was asked for food, it would rush into the water and raise a wave, carrying numbers of salmon ashore. An Athapascan shaman living far up the river was visited by several canoe loads of people from below and prophesied that one canoe load would be lost under the glacier. The down-river shaman then fought with the Atha pascan by means of his spirits and killed him. There is a rock just south of Alsek river inhabited by the spirits of a certain shaman, and it is used as a crest by the TU qldentan. The Alsek River people once killed a rich man belonging to some people who lived on a stream farther north. The next time they went up there the enemy forced them to enter their fort through a narrow passage and killed a large number. On their third expedi Another tion, however, they destroyed the fort and all within it. time some Alsek people visited at a place beyond, where they were Then the Alsek people invited to take sweat baths, and were killed. made their shaman fight the shaman of the northern people, under took another raid, and killed a number equal to those that had been
lost.
28.
THE YOUTHFUL WARRIOR

Some time
later his
man wearing
by
it
a bear skin climbed a tree, and was accidentally
killed
his brothers-in-law.
young nephew
and bathed for strength. Four men went out to carve things for a shaman, and the young man was deceived into thinking that they had been killed by the same persons who had shot his uncle, After he had killed a great many people he so he started out to war. was induced to give up fighting by some words uttered by his father s sister. After a time he killed one of his own clan from another town and lost some of his immediate friends in return, so he decided to go to war, but he was captured and many of his people were killed.
heard of
Then he promised not
to fight again, so they let him take the bodies of his people home. Some time afterward a man from Prince of Wales island, on the way to Chilkat, visited him to inquire about that"
place.
Then his visitor continued up to Chilkat and brought home great quantities of presents in payment for dancing. rich man started from Chilkat for KAq!Anuwu/ to obtain property for a dead friend. He was so high that no one dared speak to him
428
until a

poor man rushed down with a war spear as
if
[BULL. 30
he were going
to kill him.
This was to shame them for their delay, and they imme diately brought the visitor ashore and paid him for his dead friend.
29.
THE
FIRST
WAR
IN
THE WORLD
man named Xaku

so.
tc! killed
doing powerful. Having tested his spirits, the people started Just before they reached the fort a brave man there was to war. killed by a little boy held captive among them. Then they carne upon Now the southern people started north. the fort and destroyed it. On the way they came to a great climber whom they tried to test by seeing if he could climb a very steep cliff near Huna. He went up and got away. Afterward he came down to the place where they were camping and liberated his steersman to whom they had tied their The enemy then attacked a fort and killed all of the people canoes. one woman who was pregnant. Her they carried south, and except
perished in
Afterward
a large devilfish with his spear, but his spirit came to a man of his clan
who was very
she gave birth to a boy, who became a wealthy shaman, purchased his mother s freedom, and went north with her. Then he performed for his own people, and they set out to war and destroyed many towns, but spared that in which he had formerly lived. Now the southern people made a great raid, capturing fort after fort. At the second fort two canoes attempted to pass down through a tideway at half tide and were From another they were driven off by means of clam destroyed. In one fort a man was living alone because he was very jealous shells. of his wife, and while the warriors were talking to him one of their canoes ran against a rock and split in two, so they left him. When had no more space for slaves, the southern people destroyed the they
canoes at every fort so that the northern people could not retaliate.
The bulk of the northern

the coast to the westward. cut
people, however, had been
encamped along
When they heard what
had happened they
down an enormous spruce, hollowed it out, and started to war the following spring. The southern people thought that the northern people could not do anything to them.* They were scattered about in
various camps and
30.
fell
an easy prey to their enemies.
How
PROTESTANT CHRISTIANITY WAS FIRST HEARD OF AT SITKA
man returning to Sitka from the south told his people that Dekfanqa wo (God) had come down from Heaven to help them, and the women dressed up and began dancing. They danced an entire year.
SWANTON]
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MYTHS AND TEXTS

IN
31.
429
MYTHS RECORDED
ENGLISH AT WRANGELL
RAVEN
contains, besides frequent minor not found in the Sitka version, and a number variations, many episodes of stories usually given independently are incorporated into it. Only the sections that do not occur in the Sitka version are noted at length.] Raven s mother kept losing her children, until Heron told her to
[This version of the
Raven story
swallow a red-hot pebble. She did so and gave birth to Raven, who was called from that circumstance Hammer-father. Nas-cA ki-yel tried to make human beings out of rock and leaf, but the latter was quicker and man came from it, so there is death. Then he told them that if they lived right there would be a good place for them after ward. One time Raven sent a woman into the other world to convince her that it existed; so she went along the spirit trail and was ferried across a river at the 6nd of it to the ghosts country. The ghosts told her that they were hungry, thirsty, and cold, so, when she got back she told people to send the dead food and to burn their bodies. Raven taught people to have slaves and shamans, also to make all kinds of hooks, spears, traps, and canoes. He went under the sea and visited all of the lish people, teaching men afterward that fish are really human beings. Then Raven instituted war. Afterward he told the He told what the land otter would do, birds what they were to be like. especially how it would capture men. [Here follows the account of KAka story 5.] After this, Raven lived in a cliff near Taku with North Wind, and that is why people believe that cliffs are inhabited by He also taught them the tabus to be used when paddling on the spirits. The killer-whale chief took him into a sweat house and tried rivers. to roast him, but Raven outwitted him by concealing a piece of ice near by. He taught the people that there were Athapascans, and he taught the Chilkat people how to keep salmon frozen in storehouses all He taught them also about Indian tobacco. winter. Now Raven went to Laxayi k and taught the people there to make A man in that country killed all of his wife s people skin canoes. and kept their hands in a basket in his house. When she found it out the woman asked to be taken to her own town. Her husband Then left her there with her children, and they found everyone dead. her children made a canoe out of skins taken from the bodies, went to their father s town and made him give up their uncles hands. Afterward they made his town sink under the sea with everybody in
,
it.
Raven instructed the boys how to restore their uncles to life. One time Raven came to a town inhabited by ghosts and tried to carry off their property, but it was taken back by invisible hands.
430
[BULL. 39
into the interior and lived with two giants successively. He told the second giant how he might kill Wolverine-man by pretending After Wolverinethat he had been caught in Wolverine-man s trap.
He went
carried him home Raven continued to instruct the giant, and him burn Wolverine-man s body, which turned into mosquitoes helped
man had
and gnats.
Coming
drill,
living alone,
it.
to another place, Raven found a woman and her daughter and he told the latter how to make fire with the fire
and then told her to eat some of the powder that comes from She gave birth to a boy, who was called Fire-drill s-son. When he grew up his father, Fire-drill, gave him a dog, a bow and arrows, and a club, with which he killed Man- with -one-eye, a shaman who had destroyed the people of his village. Then he came to the wife of this man, who killed people by throwing her hand, which had a knife fastened to it, at them, and he destroyed her also. Starting inland, he came to Old-mole-woman, who fed him with food taken from between her teeth, and told him where the hawk lived that had car
his people. When he reached the place he made the young him about their father and mother, who came in clouds, and killed them, after which he got ground hogs for the young ones and After that he left told them not to eat human beings any more. enough food with his mother and grandmother to last them all their lives, and went away from them. Pursuing something called Drycloud, he came among the mink and the marten people successively, but did not stop until he reached the wolf people. These became jealous of him and tried to destroy him by getting him to jump through a hoop which cut a person in two if he failed. His dog, however, seized it and threw it up to the moon, where it became the ring that
ried
away
tell
birds
indicates change of weather. Now the man and his friend among the wolves kept on after Dry-cloud and came to an old woman who told
them that there was a monster fish near by. On looking at it. they found only a red cod, which Fire-drill s-son killed. He skinned it and After that he married Daughter-of -the calm, and they dried the skin. had a son named LAkitcine and this man married a woman who had a litter of puppies by the dog. Afterward she found that they were able to take off their dog skins and appear in human form, so she sur When prised them, gathered together the skins, and burnt them. LAkitcine saw these children he began to maltreat his wife, and her children jumped upon him and killed him. Then they went through One of these, which was like Alaska, killing off harmful monsters. an eagle, used to forewarn other animals, until they made him prom ise not to do so. [Here follows the adventure with the one-legged man told in story 3.] Afterward Lqlaya k! chased Dry-cloud across the sky and made the Milky Way. Coming to a very cold region in the sky, he wanted to get down, but the clouds prevented until his
,
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MYTHS AND TEXTS
431
KAcklA Lk!, opened a passage. After that they wanted monster near Wrangell, so they borrowed the canoe of Hewho-knows-everything-that-happens, and passed many obstacles in it, thereby rendering them harmless, until they came to the monster and All of their nooses broke, how tried to catch its head in a noose. ever, until they tried one made out of the sinews of a little bird called After that they returned to their mother and sister and old-person. went southward with them through the forest, destroying the forest monsters. Coming to an old blind man whose wife had left him, they taught him how to catch fish in a net and how to cook it. They also met an Athapascan shaman with long hair, and he and KAcklA Lk! compared the relative strengths of their spirits in the sweat house, KAck!A Lk! s proving to be the stronger. So they told the Athapascan
eldest brother, to kill a
not to harm the people in his neighborhood. Then they moved south and tried to cross the Stikine, but their sister, who was menstniant,
looked out at them, and they were turned to stone. One time while Raven was traveling along he came to a sculpin who claimed to be older than he, so he placed it in the sky where it still is He also sent a canoe load of halibut fishermen thither. (the Pleiades). He invited the seal people to a feast, smeared their foreheads with He pitch which ran down over their eyes, and then clubbed them.
married the daughter of a chief named Fog-over-the-salmon, who ob tained a quantity of salmon for him by simply washing her hands in One time he hit her with a piece of dried a basket filled with water. salmon, and she went away, taking all of the salmon with her. He wanted to marry another high-caste woman, but a bird named tsAgwa n told the people how he had treated his first wife and they rejected him. Going on from there, he turned an old man named DAmna dji This man did into a handsome youth, and told him to marry the girl. but on the way home resumed his proper shape. When his wife s so, people came to visit him, he had to receive them in his miserable hovel because no one else would have an}T thing to do with him. When he went out after water, however, he came to an old woman at the head of the stream who made him young again, and gave him a basket full Some time afterward his of dentalia through which he became rich. wife wished to marry among the bird people, and at last the brants She came to an old woman carried her off, finally dropping her naked. and obtained some fox skins. She was now really a fox, and let her On cutting the fox open, however, they self be killed by her father. discovered her copper ornaments, and laid her on top of the house, when she revived and became a great shaman. After this R-aven changed himself into a woman, and married the She stole their food at night, and when her killer-whale chief s son. labret was discovered in a box of grease, pretended that it had gone there of its own accord. By and by she killed her husband, and pre-
432
[BULL. 39
tended to mourn over his body while in reality eating him. Raven pre tended he was going to make all of the killer whales white, but instead Then he came to the fishhawk and of doing so killed and ate them. its food, saying that he was going to bring it food began living upon He tried to live with another bird, also, but the in return later on. He married among the goose people, but they discov bird left him. ered him eating a goose, so they left him. After this Raven was in vited to a feast, but did not come at once, and they went on without him. When he did come they paid him no attention, and he had nothing but -leavings. Then Raven gave a feast himself, and instituted
the feast customs.
Now Raven returned to the house of his grandfather, Nas-cA ki-yel, and liberated the nickers which had been kept under his mother s arms.
For this his grandfather tried to kill him b}^ having a tree fall upon him, and a canoe close in on him, and by putting him into a kettle full of water over the tire, successively, but in vain, so finally he raised a great flood. Raven and his mother climbed from one retaining timber to another in Nas-cA ki-yel s house, which was really the world itself, and finally flew to the highest cloud in the sky and hung there, while his mother floated on the water in the skin of a diver. Then he let go and fell upon a Next he obtained sea urchins from the bottom of the sea and kelp. deceived the woman who controls the tide, so as to make it go down. He and another person tried out grease, and the other for a deceit Raven practised put him inside of a box of grease and kicked him off of a
cliff.
All of the people of a Nass town

a chief, his sister, and his sister
s
named
Gitli kc
were
killed except
chief got Olddaughter. This old man man-who-foresees-all-troubles-in-the-world to help him. him an arrow which enabled him to kill many of his enemies, but gave
finally he disobeyed instructions and was himself killed, while his sister and her daughter fled to the woods. Having offered her daughter
Then the
the sun
marriage and refused all of the animals, this woman finally accepted s son. Then he put his mother-in-law into a tree where she became the echo, and took his wife up to the sky. There she had eight children, who were let down to earth on the town site of Gitli kc and were helped by the sun to destroy all of their enemies. One time a woman of the same town stepped upon some grizzlybear excrement and was carried away by the bear people. Finally she was helped by an old woman, and ran away. As she went she threw various articles behind her which obstructed her pursuers, and at last she was taken into the canoe of a man named GinAxcAmge tk who married her and took her home. Her husband had also for wife a big clam, which killed the new wife, but was in turn destroyed by her husband, who also restored her to life.. Finally she went back to her father, but she had really been living under ground all this time and
in
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filthy.
MYTHS AND TEXTS
433
After a time she gave birth to a bc^ who was very When he was out fishing he was taken into his father s house smart. and received a magic club which killed of itself. With this he destroyed a giant crab and a giant mussel which used to kill people.
was very
had a son, who was very different from him and was called Man-that-eats-the-leavings. At that time the daughter of a chief in a neighboring village said something about the devilfish for which she was carried off by them and married to a devilfish man. Presently her two children came up to visit their grandfather and he Then he invited her and her hus learned what had become of her. band and children, and killed the husband, keeping her with them. For this the devilfish made war upon them and suffocated several people, but Man-that-eats-the-leavings happened along and stopped them. Then Man-that-eats-the-leavings lived in a brush house on the beach, and the rest of his story is similar to that of Garbage-man in story 89. One Man-that-eats-the-leavings had a son who was a great hunter. when he was out hunting, he lost consciousness and, coming to, time, found himself surrounded by several men who taught him the secretAfter a time he went to the Queen Charlotte islands society dances. and was told about two youths who had become wizards by sleeping on the beach among driftwood. They would be out all night, flying around among the brants and geese. Finally a man found it out by fasting and drinking sea water, but they paid him not to tell about them. When he got back to Alaska the secret-society man told this story, and wherever it was repeated there began to be wizards. One time Raven went shooting with some boys, when the canoe was upset and they were drowned, and he changed them into sea birds. At the southern end of Prince of Wales island he met a man called QonAlgl c, who had lost everything by gambling, and he enabled him to meet Greatest Gambler and win. So QonAlgl c renewed the game and got back everything he had lost besides all that his antagonist had owned. Then his opponent s wife left him, and he went away and
By and by
this bo}r
lived by himself.
From
man, who
dancer.
in turn taught
a grouse this latter learned of a great medicine him a medicine which would make him a great
He went to another town and pleased people so much by his dances and the songs that he composed that they paid him a great deal After a while he taught a of property, and he became wealthy. chiefs son, so that he became a still better dancer, but the boy s father
determined that
it
was best
to leave this sort of dancing to low-caste
people, reserving the chief s dance for those of high caste. The man that first learned about dancing was upset in a canoe and
became a land-otter-man
called TutsIldigu L, who has very great power. Some time afterward four boys were drawn out to sea after some black
ducks, upset there, and taken into the land-otters dens.

49438
Bull.
A shaman
3909
28
434
told the people
[BULL. 39
where they were, and they burned out the dens,
kill
Tuts Ildigii L escaped with the boys. Now the ing many land otters made war on human beings, and the bodies of the latter broke out in pimples and sores which were really caused by the spiderAt last some people came upon two white land crab-shell arrows. otters, which they carried home and treated as if they were deer Then the land otters came to the town and (peace ambassadors). danced to make peace. The people of that place were now very happy, but before they could leave it Raven came to them and told them not to go away.
otters, but
When four boys were at last sent, a man came down from the woods and told them that three would die successively, while the fourth would reach home, announce that the shaman was to die, and then perish. Everything happened as he foretold, so that the people were very much frightened and no longer dared to leave town. A child which cried very much was carried aw ay by Man-with-a-burninghand, and when its parents found it, was lying in a hole in the cliff, and ants were crawling out of its nose, eyes, and ears. Now follows
r
much longer version of story 93, below. Instead of being brought home at once from the sea-lion rock, according to this version the hero
a
was abandoned there and taken into the house of the sea lions, where he cured a wounded sea lion and received a box in return which con trolled the winds. Inside of this he drifted ashore. Next follows the of the monster devilfish (story 11). At Tuxican a girl began to story nurse a woodworm, which grew so large that the people became afraid, induced her to come away from it, and killed it. Since then her peo A shaman there named ple, the GanAxte/di, have used it as a crest. SlawA n was sent for by the land otters to cure one of their number, who was carried along concealed under a mat. When they reached their town they tried to make him think that the sick person was in another house, but his rattle and belt ran ashore ahead of him to the right place. Then he cured the sick otter by drawing an arrow point out of its side; soon afterward the shaman was found lying upon a sandy beach not far from his own town with gulls flying about him.
32.
KAKE Q!
TE
This story
q! te
u
is
partially identical with storj- 104.
A man named Kake
went up among the Athapascans and taught them all sorts of ways of collecting and preserving food. Then he brought them down to the Grass people, who sent them away, so they came to the
LluklnAXA di. After that the iJiiklnAXA di settled along the coast above Cross sound. One time the GilnAxte di of Chilkat gave a feast and made a raven hat. The L!uk!nAXA di also made a raven out of coppers, and took it to the Ka gwAntan when they went to feast them.
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MYTHS AND TEXTS
435
War
followed with the Chilkat, and at first the LluklnAXA di were defeated, but, when they had obtained new spear heads made of iron
that had been
washed ashore on some wreckage, they renewed the
fight, killed Chief Yel-xak, and carried off his carved pole. the Chilkat went to KAqlAnuwu and they made peace.
.
Then
33.
ORIGIN OF THE GONAQADE T
certain
woman
disliked her son-in-law very
much because he was
lazy and fond of gambling.

tree in two, spread
its
it
the people went to camp he split a and caught a lake monster. He put on apart,
When
skin and then began catching fish and sea animals, which he left where his mother-in-law could find them. She thought she was a
shaman, and began prophesying what animal would be left next. One time the Raven called just as her son-in-law was coming out of the monster s skin in front of the village, and he died, and, when she found who had been bringing in the animals, his mother-in-law died of shame. After that the man s wife had his body and the skin carried back to the edge of the lake. There he came to life and carried her down into his house at the bottom. He became the GonaqAde t, and their children are the women at the head of the creeks.
34.
STORY OF THE GONAQADE T

a
cliff
A chief accompanied by his nephews anchored in front of

the
near
During the night all were carried away by the GonaqAde t except the chief, who was discovered there and brought home. At first the people prepared to wage war in retaliation, but the chief induced them to invite the GonaqAde t to a feast instead. The latter came, restored the chiefs nephews, and gave each of them
of Nass. a headdress, rattle, and songs.
35.
mouth
ORIGIN OF THE L!E NAXXI DAQ
The
part
is
first
part of this is another version of story 94, while the latter a version of the last episode in story 105.
36.
THE THUNDERS
the side of a
A girl offended a snail and was found next morning on

high
cliff
with a big snail coiled about her. Then her brothers made wings, flew up to her, and brought her down. Afterward they brought food to the people of that town, and finally they became the Thunders.
37.
ORIGIN OF. THE SCREECH
OWL
A woman
when she
at Sitka refused to give her mother-in-law herring, and held out her hand for some, dropped the hot milt of a male
436
[BULL. 39
herring into her hand and burned it. When her son came home the Then the son went out in his canoe, brought in old woman told him.
down and bring it up. She went down without her basket, and began calling to them to bring it As they paid no attention, she kept on calling, and she called to her. all night. Finally her voice changed to the hooting of an owl, and
a load of herring, and told his wife to go
she also changed into an owl.

38.
LITTLE FELON
A little person came out of the felon on a man s finger. He was a hard worker and a fast runner. One time he raced Heron all the way around Prince of Wales island. A certain woman would give her daughter only to the person who should guess to what animal a louse Little Felon helped a young man to guess it skin she had, belonged. and afterward assisted him to overcome various monster animals the woman sent him after. Finally he helped him bring up the old woman s bracelet from under the ocean. By and by this young man and his wife had a quarrel and she disappeared. He went hunting for her and became a beach snipe.
39.
ORIGIN OF THE FERN ROOT AND THE GROUND
HOG
A cliff fell over on some girls, imprisoning all of them. They rubbed grease on the rocks, and the birds inclosed with them pecked As the last girl was trying to get at it and pecked a hole through. out through this aperture the rock closed on her, and her head and breast became the fern root, but her hinder portion the ground hog.
40.
THE HALIBUT THAT DIVIDED THE QUEEN CHARLOTTE ISLANDS

unsuccessful fisherman on the
An
Queen
Charlotte- islands finally
caught a small halibut Avhich flopped about on the beach, and at last increased so in size that it smashed that town to pieces and the Queen
Charlotte islands themselves into numerous fragments.
41.
THE IMAGE THAT CAME TO LIFE
A young
until
It
it
Haida
lost his wife, of
an image carved to resemble her.

finally
whom he was so fond that he had He cherished this for a long time,
neither
came
to life, but
it
moved nor spoke much.

is
gave birth to a flourishing red cedar, and that fine on the Queen Charlotte group.
42. DJIYI
why
cedars are so
An orphan girl named Djlyl n was very badly treated. One time she determined to stay on an island by herself, and while there she became a shaman and discovered a great quantity of food which made
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MYTHS AND TEXTS
437
rich. By and by the town chief s daughter fell sick and all kinds shamans were summoned to no purpose. Finally they called Djlyl n, who found that the wild canary (s!as!) had bewitched her. She made this bird find the charm and throw it into the sea. Then the bird was taken at its own request to a place some distance from the village, where it disappeared.
her
of
43.
THE SELF-BURNING FIRE
All of the people of a certain town on Copper river died of starva
These started to walk down to the sea, but tion except eight men. Then the last man came to a selffell by the way one at a time.
burning fire which warmed him, and and assembled around it.
all
of his friends
came
to life
4. THE GIANT OF TA SNA

whose people had died mouth, bringing them all back.
45.
A boy
off
met
a giant and shot
him
in the
THE WOMAN WHO MARRIED A LAND OTTER

6,
Another version of story
which
differs principally in
making the
man
\isit the land-otter town.
46.
THE LAND-OTTERS CAPTIVE
Sitka man was captured and carried south by the land otters. There he met an aunt who had been captured long before, and her husbands brought him back again. He was now a land-otter-man, and annoyed the people so much that they captured him and restored him by harsh treatment to his senses.
"A
47.
THE MAN FED FROM THE SKY
During a period of scarcity a chief s nephew received food through smoke hole, with which he filled the empty food boxes and feasted Then his uncle gave him his younger wife, all of his uncle s people. who had been kind to him.
the
48.
THE SALMON SACK

*
A poor boy went fishing and pulled up a sack filled with multitudes
of salmon.
49.
ROOTS
A version
of story 13.
438

50.
[BULL. 39
THE Mucus CHILD

woman
All of the people of a certain village disappeared except a
swallowed some mucus and gave birth to a boy who grew rapidly. By and by he met a being called Strength, who made him bathe every day, pull up trees, and break rocks, till he was very strong. After that he climbed to the top of a mountain, found He came to another wolf a town occupied by wolves, and killed all. town and obtained the box of his uncles lives. After he had left this in each house for four days, his people all came to life again.
and her daughter.
The
latter
51.
THE SALMON CHIEF
came upon a salmon lying on the beach and was about to take home, when the salmon spoke to him, telling him to put it into the He did so and afterward caught many salmon. Another time sea. he met a salmon in the same place, which told him to eat it and put In the morning he saw two the bones of its head under his pillow. fine baby boys there. One always stayed at home, but the other was ven^ energetic and started away. He came to an old woman who told him about a seven-headed monster to which they were about to give the chief s daughter. The boy killed this monster and married the girl.
it
A man
52.
THE JEALOUS UNCLE
A man was so jealous of his wife that he killed all of his nephews but one by pushing them inside of the shell of a big clam or into the hole of a devilfish. The last of the nephews obtained an eagle-down bracelet which enabled him to turn into a ball of feathers, and with its assistance destroyed both of the creatures. He also escaped in this manner when his uncle pushed him off a high tree. Finally his uncle fastened him on a plank, which he set adrift, but the plank went ashore where two girls lived, and he married them. One of these had been in love with the first boy that was killed. By and by the man returned to his uncle and killed him.
53.
THE MAN WHO MARRIED THE EAGLE
The wife of a Haida youth went with the son of the town chief, and when her husband discovered it he shot him. The slayer, escaping by
He got inside of canoe, was abandoned by his slave on a small reef. a sea-lion skin, floated ashore, and was found by a girl among the eagle All his brothers-in-law gave him eagle people, whom he married.
which he went hunting. After a while he learned that his mother had been driven out of town, so he carried all kinds of animals to her. One time he killed a whale and left it in front of her house. The people of the town he had come from found this and began
skins, in
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MYTHS AND TEXTS
439
cutting it up, but he seized the town chief and carried him, along with the other men in that village, who were holding on to one another, far
out to sea, where he drowned them.

54.
THE BRANT WIFE
This is a version of story 24. It differs mainly in the concluding portion, according to which the hero was left on a rock far out at sea and was carried ashore by a sea bird.
55.
THE DUCK HELPER
All the people of a certain village died except a woman and her son. One time the boy went far inland and got lost. He came to a lake and found a black duck there, which lent him its coat in which to fly home.
56.
THE BOY WHO SHOT THE STAR
Two boys were great playmates, but one of them said something Then the that displeased the moon, and the moon carried him off. other boy shot an arrow into a star in the sky and kept s hooting until
he had made a chain reaching down to the earth. This turned into a ladder on which he mounted, living on berries borne on branches stuck into his hair. Arrived in the sky country, he met an old woman who Then he went told him where to go for his friend and how to get him.
to the
moon s house, pulled his friend out from a place near the smoke hole where he had been kept, and placed a cone there to imitate his When the people discovered that their captive Avas gone, they cries.
pursued, but the boys threw behind them some things that the old woman had provided, which turned into great obstacles, and escaped to her house. Afterward, by her direction, they lay down where the second boy had lain, went to sleep there, and, when they woke up, found themselves on the earth below.
57.
THE BOY AND THE GIANT

r
boy went hunting and came upon a giant with whom he As the giant w as carrying him along they came upon a very small bird, which the boy shot and put into the bosom of his shirt. This bird was so heavy for the giant that he had to throw it away. By and by another giant attacked the first, and would have killed him, but the boy threw his friend s club, made out of a beaver skeleton, at the intruder, and it chewed off his legs, so that he was easily destroyed.
little
lived for a long time.
58.
THE BOY WITH ARROWS ON
HIS
HEAD
boy was born with sharp arrow points on his head. He was of so evil a disposition that he killed his own mother and afterward ran
440
[BULL. 80
about in the forest, destroying all he met. At last an uncle of his killed him and burned his body, the ashes of which became minute
gnats.
59.
GAMNA TCK!!
of story
4.
A somewhat extreme variant of part

the favor of the red-cod people people by painting them black.
00.
The hero
obtains
by painting them red and of the shark
THE HlN-TAYl ci
shaman took his friends to a place near Sitka and seated them there facing the sea. Then a large number of killer whales came near and fought a flat fish with sharp edges, called hm-tayl ci, which killed all of them except three. Some time later the shaman took them out
again and the same thing recurred. The killer whales got devilfishes and a big halibut to assist them successively with like result, but finally they brought a big crab by which the hlri-tayl ci was destroyed.
61.
THE EAST AND NORTH WINDS

North Wind.
A man married
the daughter of East
ried the daughter of
Wind, and afterward he mar Everyone thought the latter was
very pretty on account of her sparkling clothing, but when the east wind began to blow it disappeared, for it was only frost and icicles.
62.
THE BIG BEAVER
Some people drained a beaver lake and killed all of the beaver there except one very large one. Some time afterward they went up to that place and heard a woman singing, and on their way down they were Most of them were taken captive by the big beaver. all drowned.
63.
A short version of story 15.

64.
THE MAN WHO ENTERTAINED THE BEARS
A man who had lost all of his friends did not care to live, so he lay down across a grizzly-bear trail. When the bears came down, how
ever, he invited them to his house to a feast, upon which they went Early next day they came down, and straight back into the forest.
he fed them, after which they licked the paint from his breast and arm. Next day the smallest bear came back, told their host that he
was a human being who had been carried off by the bears, and inter preted what the bear chief had said in his speech the day before.
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65.
MYTHS AND TEXTS
441
MOUNTAIN DWELLER
Two girls ate between meals, contrary to the tabus, and their mother scratched the inside of the mouth of the elder and scolded them both.
other things she told them that they could not Inarry Moun Then the girls ran away, and after wandering for some While they time, came to Mountain Dweller, who married them. were there their mother-in-law killed them because they looked at her
Among
tain Dweller.
while she was eating, but Mountain Dweller killed her in turn and After that they went to their father s town, restored them to life.
and their husband accompanied them, carrying a magic basket which contained an enormous amount of food, and yet was made small enough Afterward they killed their mother in to be carried on his thumb.
revenge.
66.
HOW
THE SlTKA KlKSA
DI
OBTAINED THE FROG
A man and his wife hunting near Sitka hoard a frog singing. Both claimed it at first, but finally the man let his wife have it, and her people, the KiksA di, have used it ever since.
0)7.
QAQjATCGf K
to a rock far out at sea
A very successful fur-seal hunter was driven
where there was a great abundance of sea animals. After some months he and his companions set out on their return, guiding themselves by the sun. At length they came in sight of the summit of Mount Edgecumbe and later of Verstovaia. They rested on Kruzof island, and then came to Daxe t, where the people were camping, and were received joyfully. The elder of his two wives had grieved for him all this time and was the first to catch sight of him,- but the younger had
married again and now
68.
felt
very much ashamed.
THE BEAVER OF KILLISNOO
A beaver was captured by some of the De citan, who afterward found two spears that it had made. Becoming offended, it killed its master with one of these and then caused the earth on which his house It had previously made a great excavation under stood to fall in.
neath.
69.
STORY OF THE GRIZZLY-BEAR CREST OF THE TE QOEDI

as story 19.
Almost the same

70.
STORY OF THE EAGLE CREST OF THE NEXA
DI
A poor
in
man
the woods.
out hunting was guided by an eagle to a great house up This was occupied by eagles, and the man was so happy
442
[BULL. 39
among them that he married there and remained with them forever. Then his brothers-in-law gave him an eagle skin with which he caught Some of these he left where his mother and brothers all kinds of h sh.
could find them, and he told them in a dream what had become of him, and that it was he that was providing them with food. One day they saw him bringing in some fish, and heard him say, u It is
I.."
71.
STORY OF THE KILLER-WHALE CREST OF THE DAQL!AWE
DI
A man quarreled so much with his wife that his brothers became ashamed of it and left him on an island out at sea. There he whittled out from various kinds of wood killer whales, to which he endeavored He sent to give life, and was finally successful with yellow cedar.
these out to upset his brothers-in-law
72.
1
canoes and destroy them.

YI CRESTS
STORY OF THE NANYAA
the time of the flood a grizzly bear and a mountain goat accom panied the Nanyafi yi as they were climbing a mountain. Since then
At
they have used those animals as crests.

73.
STORY OF THE FROG CREST OF THE KIKSA
DI
OF WRANGELL
kicked a frog over on its back and lost his senses. His was taken home, but his soul had been captured by the frogs. body He was tied to a post by them until the chief came home, who
A }ôuth
upbraided him for having treated one of his own people, also a KiksA di, in this manner. Then he let him go, and immediately his body revived. He told his friends all that had happened to him.
74.
STORY OF THE KA GWANTAN CRESTS
A man removed a bone from the mouth of a wolf and next night dreamed that he had come to a fine town where the wolf told him something that would make him lucky. While members of this clan were out camping, a bear stole some fish by reaching down through the smoke hole. Then they called it a After thief, and it became so angry that it destroyed all of them. ward the people made war on all of those bears who were Kilts s children (see story 19) and destroyed them.
1
75.
MIGRATION OF THE GANAXA DI TO TONGASS

lost all of his
property in gambling, and his wife his seven sisters and started away by canoe. Finally they settled atTongass. While there they saw an animal that looked like a bear and shot at it, but it was medicine, and a clayey substance came off on their arrow points, which enabled them to get plenty of game, and which also caused them to become
left
A man at Klawak
him.
Then he took the sons of
SWAN-TON]
TLINGIT
MYTHS AND TEXTS
443
One time they went farther on and came to a handsome men. Tsimshian town. After that a canoe came to them from their friends, and when these found what had happened to them, all joined them.
76.
THE WOMAN WHO MARRIED THE FROG
version of story 22.

77.
THE GIRL WHO MARRIED THE
L!AL!
said something about a fish called L!AL!, and afterward the married her. He was a very good polo player, and one time the boys became so jealous of him that they knocked him down and made fun of him. Then the L!AL! told his father-in-law to tie down his house firmly, and went off up stream. There he grew large, lay down across Chilkat river for a while, and then got up, letting the stream sweep all of the houses away except that of his father-in-law.
fish
A girl
78.
THE WOMAN WHO MARRIED
TREE
The spirit of a spruce tree at one end of a village came to a girl and married her, and they had a son. One day the child began calling for its father, and after all the other people had been called in, the tree people were summoned, and the child recognized an old man near the door as its parent.
79.
THE GIRL WHO MARRIED THE FIRE
SPIRIT
A girl said something to the fire which offended it, so .that it carried her away and married her. After her people had hunted everywhere for her they kept the fires extinguished as much as possible, and she was sent back. For some time she kept going back and forth from her husband to her father and mother, but once her nephew, who was in love with her, seized a spoon that she was holding and her fire hus band treated her badly on account of it. She never went back to him.
80.
ORPHAN
A poor girl was so smart and painstaking that she married a wealthy
She became proud, however, and treated her poor adopted brothers ungenerously. By and by her husband died and his relatives
man.
took
all
of his property, leaving her as poor as before.

81.
THE DEAD BASKET-MAKER
By and and one time, when he was playing with his new again, wife, the basket fell from above over his head and almost strangled him, so that the people were obliged to cut it loose.
by he married
A man used to cry over his dead wife s incompleted basket.
444

82.
[BULL. 39
THE CRYING-FOR MEDICINE
The wife of a certain man kept running- away from him. One time when he was out hunting, he pursued what he thought was a bear and saw it go into a hole in the side of a cliff. He knew that it was medi cine, so he took his slave up to the top of the cliff and let him down in front of it, telling him to reach a dipper in and take whatever came out. With the things so obtained the man compounded a medicine which made his wife want to come back to him, but he refused to take her. It would also bring down any animal he wanted, so that he
became very wealthy.
83.
THE RUNAWAY WIFE
The wife of a Haida youth kept leaving him until he learned from a certain woman how to make her love him. AVhen she tried to come back, however, he refused to take her, and married somebocty else.
84.
THE REJECTED LOVER
A youth was in love with his cousin, but she would have nothing to do with him. Finally, in order to please her she made him throw away his clothing and ornaments and pull out all of his hair, after which she left him. Then a loon came to him and restored his hair by diving under water with him. It also gave back his clothing and landed him at another town where he married the daughter of Calm. A long time afterward they went back to his people. Every day while they were there he brought his wife water, and she put a quill into it before drinking to see whether he had been faithful to her. One day the girl he had formerly been in love with seized his hand, and when his wife Then she left him and started tried her quill the water was slimy. He followed her, fcut pres to walk home on the surface of the sea. she looked round on him and he went down out of sight. ently
85.
THE FAITHLESS WIFE
The wife of a certain man pretended to die and was put into the grave box. Then the son of the town chief, with whom she was in One time her love, took her to his father s house and married her. little girl came to that house for fire, saw her, and told her father. Then her father went to the grave box and saw it was empty, and through the smoke hole of the chief s house he saw her playing with the chief s son. Then he made himself a wizard by playing with dead men s bones, flew to the chief s house, and ran two sharp-pointed sticks into the hearts of his w ife and her new husband. Next morning he went out gambling.
r
SWANTON]
86.
TLINGIT
MYTHS AND TEXTS
445
THE WOMAN WHO MARRIED THE DEAD MAN
A girl
kicked aside the skull of a dead person, and the following
night two boys came to her and she married one of them. This was The two youths stayed there for the man who had owned the skull. When they hunted they went all through the actions of a long time. paddling, spearing, and camping without ever leaving the house. When they pretended to get back, however, their canoe would be found on the beach loaded with fish and seals. They Avere slowly becoming materialized when another girl became jealous of them and destroyed them by marking the places where they sat with human
blood.
87.
THE RETURNED FROM
SPIRIT
LAND
After the death of a certain woman her husband, who was very fond of her, started off aimlessly and came by the spirit road to a lake. He shouted to the people on the other side to come over and get him, After he but they did not hear him until he spoke in a whisper. found his wife and started back with her. reached the other side he At first nothing could be seen of her but a shadow, but gradually she became more and more distinct. She was about to resume her proper shape, when a young man who had been in love with her lifted the curtain which was stretched around her and her husband, and both
went back to ghost
land.
88.
THE SKY COUNTRY
A man whose wife had died felt so lonely that he set out after her along the beach. He soon found himself in a wide trail, and met a woman tanning a skin, who directed him to his wife. The people in the town where she was staying wanted to burn him, but he made them think he was more afraid of being thrown into the water, so he
saved himself.
woman
let
They were really in the sky. By and by a spider them down, and they returned home.
89.
THE ORIGIN OF COPPER
A woman was carried away by the grizzly-bear people, escaped, and impeded her pursuers by throwing small objects behind her which changed into great obstructions. Finally she was taken up into the sun in a canoe and married the sun s sons, who made way for her by killing their former cannibal wife above a Tsimshian town. Therefore there are many cannibals among the Tsimshian. At last the woman returned to her parents in a canoe which was like a live By and by her husbands became angry with her and grizzly bear. Then she and her child lived in a brush house covered with left her. When he got larger her boy shot some filth, at one end of the town. thing in the lake which proved to be his fathers canoe, and pounded
446
[BULL. 39
out all kinds of copper objects from the metal of which it Avas com posed. Then he married the daughter of the town chief and became a great man.
90.
THE MAN WHO WAS ABANDONED

his
A
of
lazy
man"
was abandoned by
townspeople,
who
left
him
nothing except a piece of dried fish which one of his uncle s wives dropped into a post hole. After that a small animal killed all kinds
became wealthy, while the other people Avere and by some slaves were sent to burn his body and starving. By were feasted by him. They were told not to say anything about him, but one of them concealed a piece of fat for her child and the cries of the infant over this food let the truth be discovered. Then they went to him and he became a great chief. He married the woman who had been good to him, but killed his uncle s other wife and her husband.
game
for him, and he
91.
THE SHAMAN WHO WENT

little
INTO THE FIRE, AND THE

s
HERON
SON
boy was so badly treated by his uncle
wife that he went
the woods, made eight nests, like those of the salmon, along the edge of a stream, and spent as many nights in them. So he
off into
became a shaman and could bring to himself and destroy all kinds of animals by means of his songs. By and by his uncle searched for him and found him. spirit called Nixa came to him and took him
into the fire, and he burned obeying his directions, took
down to a very small size, but his uncle, him out, put him into a basket, and so
Afterward he had his uncle send for his wife, but he restored him. took the bottom part of her away so that what she ate did her no good. By and by a spirit showed itself in the form of a bear, after the shaman had been carried into the fire, scaring his uncle s wife so that she died, while the uncle forgot to take his nephew out of the At once all of tho animals that had been fire and let him burn up.
killed
came
to life
and ran away.
All the people of the town to which this shaman had belonged dis appeared except a woman and her daughter. The woman called for
something to rnarry her daughter and was answered by the heron, by whom the daughter had a son very fond of hunting. One time he found a fish called hin-tayrci swimming in a pool, reared it, and, when it became as large as himself, killed it and made use of its skin. After a while he went up on one of the two trails on which his uncles had disappeared, saw a finger sticking up there, pulled up the being to which it belonged, arid killed it. Then he went along in the other and killed the being to which it belonged. Next he trail, saw a head, went along the beach, came upon a monster devilfish, and killed it by means of his hln-tayl ct coat. He killed an enormous rat in the same manner. Then he came to a cannibal woman who offered him human
s WANTON]
TLTNGIT
MYTHS AND TEXTS
447
When he refused it she threw a mussel shell at him to but he jumped aside, threw the shell back, and destroyed him, He put her body into the fire and the ashes became mosquitoes. her. Then he met and killed her cannibal husband.
flesh to eat.
kill
92.
MOUNTAIN DWELLER
65.

93.
KAMA S!!, THE STRONG MAN
town two persons were bathing for strength in order to One of these, the town chief, bathed in public accom panied by all of the town people, while his nephew bathed during the night only, and lay in bed all day, pretending that he was a weakling. Finally a being called Strength came to the latter and made him so powerful that he was able to accomplish the feats the chief had set himself, namely, to pull the stump of a branch out of a tree and twist
In a certain
kill
sea lions.
another tree
down
he"
to the base.
them into their original positions, had become strong. When the}r started out for he thought that the sea-lion islands, they let Kiihu sli go along also, and, while the chief was killed, Kaha sli destroyed two big sea lions, one with each
hand.
94.
Having done so, however, he put and when the chief tried them next
THE
L!E NAXXI DAQ
saw a woman and two children floating in Auk lake, and he one of the children and brought it home. During the night captured the child gouged out the eyes of all the people living in the village except one woman, and ate them. This woman killed the child, and taking on her back her own child, to which she had just given birth, she went up into the woods and became the Lle nAxxI dAq. As she went along she ate mussels and fitted the shells together.
95.
A man
ORIGIN OF THE FROG CREST AMONG THE KIKSA DI

66.

96.
How
THE KIKSA
DI
CAME TO SITKA
called Sky people, them except one woman who concealed herself in a cave. She called for some one to marry her, and, after having refused all the animals, married the sun s son. By him she had four boys and a girl, and their grandfather placed them inside of a fort which he let down on the site of their former village. Then the enemy came upon them, and when they were in danger, their grandfather heated the land so hot that the enemy ran down into the sea. They found that boiling hot also and were destroyed.
killed all of
When the KiksA di first reached Sitka some people,
448

97.
[BULL. 39
THE FOUR BROTHERS
ter
In order to destroy ti malevolent shaman four brothers let their sis marry him, took her back, and got her to tell them the location of
her husband s heart. They killed him outside of Ring island, Sitka sound, and took away his red-snapper coat. One of these brothers, named Lqlaya k!, then put this on and used it in the pursuit of large animals. By and by he pursued an animal up into the sky and his
footprints formed the
98.
Milky Way.
THE KIKSA DI WOMAN

37.
AVHO WAS
TURNED INTO AN OWL
Another version of stoiy
99.
MOLDY-END
small boy made an angr}r remark about a piece of moldy salmon When he and was carried off by the salmon people to their town.
became hungry he began eating the salmon eggs lying upon the beach, but was told that they were salmon dung. Finding that he was home sick, his salmon father diverted him by sending him to Amusement creek and placing his arms around two sand-hill cranes. By and by they started back with him, and passed through something called sit which opens and closes, and scars those salmon which are caught in it.
they camped they made other scars by throwing hot rocks upon one another, as if cooking. Then they met the herring tribe, with which they had a verbal contest, and finally announced what creeks they would enter.
his
When
The boy
father went to
Daxe
t,
where the boy
let
When his mother began to cut him open father spear him. His she discovered his copper necklace, and concluded it was her son.
human
father put him into a basket and placed it upon the roof, where his spirit began to work in him, and he turned back into a man. Then he
became a great shaman and told the people what had happened to him. By and by he tested his spirits by sending a raft load of his people over a waterfall under the sea. -The next morning it came up with all
the people safe.
He sent his clothes-man to spear land otter, and, he had him throw his spear across a point at an invisible although He animal, it struck the land otter on the tip of the tail and killed it. lived to be more than a hundred.
100.
MOLDY-END
in the
Wrangell version of the above story, more detailed

tion but without the last episode.
101.
main por
QAQ!ATCGU K
Another version of storv

This
is
<>7.
part of a longer story of
which
story 3
is
one version while a second
is
contained in story 31.
s WANTON]
TLINGIT
102.
MYTHS AND TEXTS
449
THE SEA-LION HUNT

sea
lions
Some, hunters killed a large number of sharpened sticks into their noses.
103.
by pushing
THE WAR
IN
THE SPRUCE CANOE
The Chilkat people once warred against the Stikine in a spruce canoe and killed numbers of people. (This probably refers to
story 29.)
104.
STORY OF THE
KA GWANTAN
noted hunter named Qake q! u te killed the sleep bird, and along with it all his own people. Being unable to sleep himself, he wandered north to the mouth of Alsek river where he tried to trap a ground He thought he saw some hog, but found a frog in his trap instead. but found they were stones. Then he went up the river and people came among the Athapascans, whose good will he obtained by teaching them how to catch eulachon, thus preserving them from starvation. In spring they accompanied him back to his own people, bringing 7 loads of furs with them. The} came first to the Grass people, but
these were afraid and sent
them away,
so they
who opened
trade with them and became rich.
went to the Ka gwAntan The A thapascans traded

built
particularly for a kind of seaweed. From the wealth thus obtained the
arid
Ka gwAntan
the chief
s
Shadow
house,
daughter, who was menstruant, said something to anger the glacier, and it extended itself over the town, driving the people to KAqUnuwu while theTU qldentan settled opposite. Later on the people warred with the Luqa xAdi of
had a great
feast.
By and by
Alsek river and captured the Wolf post from them. A Luqa xAdi shaman was attacked by some warriors and flew away. He flew around for some time until a menstruant woman looked at him, making him fall into a pond. The warriors who had attacked him began to tamper with his spirit paraphernalia, and all but one of them were destroyed. Then the Ka gwAntan erected another house, which they named Wolf house, and carved its posts like the Wolf post they had captured. They invited people to the feast from Chilkat, Sitka, and Killisnoo. Slave s valley then received its name from some slaves who came to life after having been killed and thrown down into Afterward two parties of young people contended it, supposedly dead. with each other going after firewood, and later on pushed the house fire over on each other until the great beams As a result of caught. this fight the family scattered, and some moved to Sitka.. From that time, too, they came to be known as Burnt-house people (Ka gwAntan).
49438
Bull.
3909
29
450

105.
[BULL. 39
STOUT OF THE KA CK!E QOAN
After the death of an Athapascan chief on Copper river the people

of his house began fighting over the possession of a dish, and those who lost it determined to emigrate. They set out, and, after losingsome of their people in the mist, crossed the mountains near Mount St.
Elias and
came
to the sea.
While the} were living at the mouth of a

7
large river a
portions.
little girl
it
When
reared a sea gull which attained enormous pro got large her brothers wanted to kill it, but it dis
appeared together with the girl. By and by the chief sent six brothers alongshore to hunt for other people. They encountered head winds at one place and lost one of their number, but finally reached Yakutat. When they got back they heard that the name of the girl who had reared the sea gull had been given to another. This girl dug up some thing long and red in the forest out of which a dish was carved like the one that had been taken away from them. Presently they called in some Burnt-house people who were coming south from the mouth of Cop per river and entertained them. After this the six brothers were sent back to Copper river for a certain copper plate that had been left there, and they went and came in twenty days each way, half the time it had taken the whole band to come out. Then the people all set out for Yakutat, where they were at first received in a hostile manner by the Koskle di and iJuqloe di living there, until they purchased a creek from them with the copper This was Kack!, from which they obtained plate and settled upon it. and by the six brothers went hunting, and one of their name. By
them became so lazy that the others left him for some time. Then a mountain being came to him and helped him to become a great hunter. Finally he sent him home in a canoe which was really a grizzly bear. This bear turned around to be fed when it was hungry, and that is what made the turns in the river. After a time the brothers went up to a glacier at the head of Kack! to hunt, but their canoe was carried away by a swell raised by falling ice. After waiting in vain for suc cor, they started to cross the glacier, but one of them became dizzy and was carried away by the Wr olf people. The others got across and were in a starving condition, when the youngest discovered a mountain sheep with very large horns, that was really "the mother of the bears." After that the} reached home. By and by the six brothers started south with their brother-in-law. They tried to cross from KAstaxe/xda-an to Auk, but were delayed for months by storms. Finally Heavy-wings, their brother-in-law, dis covered that this was caused by North Wind, who was in love with his daughter, and he gave her to him. After that Heavy-wdngs saw and caught the Lle nAxxI dAq and became wealthy, but because he did not use exactly the right words at that time he was killed by a copper
7
SWANTON]
TLINGIT
MYTHS AND TEXTS

nephew
it,
451
also saw the and became very
His falling upon him and cutting him open. Lle/nAxxi dAq, used the right words toward
wealthy.
106.
ORIGIN OF A LOW-CASTE NAME

s
Some people found a rock man him, but he got them into so much
son on some rocks and adopted
trouble that they carried him back Then the weather, which had been bad, immediate!}7 cleared. there. Since that time a low-caste person has been called a man of the rocks."
"
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SMITHSONIAN INSTITUTION

BUREAU OF AMERICAN ETHNOLOGY

W. H. HOLMES, The SECRETARY OF THE SMITHSONIAN INSTITUTION,

Raven The Big Clam

The Halibut People

11. Stories of 12.

The Woman who was Killed by a Clam

13. 14. 15.

The Protracted Winter

21. Origin of 22.

25. Story of the Puffin 26. 27.

How Protestant Christianity was Myths Recorded in English at Wrangell

33. Origin of the GonaqAde t 34. Story of the GonaqAde t

35. Origin of the Lle

37. Origin of the 38. LittleFelon

182 186 187

219 219 220 220 222 224

The Man who Entertained the Bears

225 227 228 229

Story of the Killer- whale Crest of the

72. Story of the

76. 77. 78. 79.

240 241 242

249 250 252 252 262

301 311 321 324 325

105. Story of the Ka ckle qoan 106. Origin of aLow-caste Name

The Tobacco Feast

and shorter forms

of the Continental a, like a in far

longer and shorter forms of the Continental as in bell

and shorter forms

longer and shorter forms of English as in rule

than independent vowels &, not found in English

a spirant belonging to the though often represented

series as the preceding; not

MYTHS AND TEXTS

minoff and other early writers

incorporated into the work of Krause.

Her son has been a church

ENGLISH AT SITKA RAVEN a

one knows just

really begins, so each

BUREAU OF AMERICAN ETHNOLOGY

This happened somewhere about the Nass, and afterwards he started

MYTHS AND TEXTS

Then Raven, carrying along the

spring salmon, got

pass over two

While they were gone,

BUEEAU OF AMERICAN ETHNOLOGY

had buried behind

Now Raven wanted

would run out

ground was, Raven steered.

MYTHS AND TEXTS

one of them and said to are in the same state." For he

living that long." said Raven. ago,"

but a few minutes and said to Raven, world was known."

you call your new month?" Raven was questioning him in