Chapter I: Part 1

SMITHSONIAN INSTITUTION
BUREAU OF AMERICAN ETHNOLOGY: W. H. HOLMES, CHIEF
BULLETIN 29

HAIDA TEXTS AND MYTHS
SKIDEGATE DIALECT

RECORDED BY
JOHN R. SWANTON

WASHINGTON
GOVERNMENT PRINTING OFFICE
1905

CONTENTS

Page.
Introduction 5

Texts with free and interlinear translations:

Moldy-forehead (Skidegate dialect) 7
Îłdī′nī (Masset dialect) 15

Stories accompanied by texts:

How Shining-heavens caused himself to be born 26
How Master-carpenter began making a canoe to war with
Southeast 32
Canoe people who wear headdresses 36
Tcꜝîñ qā′-idjît 44
The girl who fed a raven 48
Sounding-gambling-sticks 52
Tcꜝaawu′nkꜝa 58
Story of the Food-giving-town people 70
Story of Those-born-at-Skedans 86
Story told to accompany bear songs 94
Fight at the town of Da′x̣ua 100
War between the West Coast Haida and the Tlingit 104

Myths in English:

Raven traveling 110
A-slender-one-who-was-given-away 151
The one abandoned for eating the flipper of a hair seal 173
Sacred-one-standing-and-moving, Stone-ribs, and Upward 190
Supernatural-being-who-went-naked 210
He-who-was-born-from-his-mother’s-side 227
He-who-travels-behind-us (or Qonā′ts) 235
He-who-got-supernatural-power-from-his-little-finger 238
Łᴀguadjî′na, or Łg̣añā′ʻogaña 252
He who hunted birds in his father’s village 264
The story of him whose sister brought him food from the
land otters 269
How something pulled a row of eagles into the water 271
The story about him who destroyed his nine nephews 277
The story of one who saw an eagle town 281
The one they abandoned because he was the first to spear
sea lions 282
The man who married a killer-whale woman 286
He who was abandoned by his uncles 288
The story of those who were abandoned at Stasqa′os 290
He who married the daughter of the devilfish chief 292
Those who were fasting to become shamans 294
Big-tail 296
The story of him through whom Łᴀ′gua spoke 305
Cloud-watcher 308
Story of the shaman, G̣ᴀ′ndox’s-father 311
Djila′qons 316
Story of the House-point families 318
How the Seaward-sqoā′ładas obtained the names of their
gambling sticks 322
How one of the Stasa′os-lā′nas became wealthy 325
Stories of the Pitch people 327
How a red feather pulled up some people in the town of Gunwa 330
How one was helped by a little wolf 333
Gunanasî′mgît 336
Story of the two towns that stood on opposite sides of
Nass river 341
Slaughter-lover 348
The woman at Nass who fled from her husband 352
The rejected lover 354
He who gathered food for an eagle 356
Qō′łkꜝē 358
Two children’s stories 362
A raid on the Tlingit 364
War between the West Coast and Ninstints Haida and the
Gîtî′sda 371
Raid by the Ninstints Haida on those of the West Coast 373
Fight between the Kaigani and West Coast Haida 375
Wars between the Stikine and Sitka Tlingit 377
Fights between the Town-of-Tcꜝā′ał-gîtî′ns and the
Middle-gîtî′ns 380
Fights between the Tsimshian and Haida and among the
northern Haida 384
War between the Eggs-of-Skî′tg̣ao and the Inlet-rear-town
people 391
Wars with the Niska and Tsimshian and conflicts between
Haida families 393
Fight between Those-born-at-Qā′gials and
Those-born-at-Skedans 401
War between the Pebble-town people and the Slaves 404
War between the people of Kloo and the people of Ninstints 408
A fight between the Xā′gi-town people and Sand-town people 413
Wars between the people of Ninstints and the people of
Skidegate 415
Wars between the peoples of Skidegate and Kloo 418
Wars between the towns of Kloo and Kitkatla and between
the Kloo families 425
War between the people of Kloo and the Tsimshian 429
War between the people of Kloo and the Bellabella 434
War between the people of Kloo and the Gîtî′sda 444

ILLUSTRATIONS

Page.
Fig. 1. Diagram of bear deadfall 69
2. Plan of large salmon trap 188
3. Drying frame for fish; horizontal and vertical plans 189
4. Traditional device used in the capture of the wā′sg̣o 207
5. Diagram of marten deadfall 262

HAIDA TEXTS AND MYTHS
Skidegate Dialect

Recorded by
John R. Swanton

INTRODUCTION

The following texts and myths were obtained on the Queen Charlotte islands, British Columbia, during the winter of 1900–01. They comprise all those procured at Skidegate, the more southern of the two towns on these islands still regularly occupied, which is made up of people from a number of towns that formerly existed along the eastern and western coasts, whose speech differed in certain particulars from that of the Haida on the northern coast. Since, however, all now live at Skidegate, their language is conveniently called the Skidegate dialect. For a similar reason the language of the northern Haida is called the Masset dialect, although it is spoken also in three Alaskan towns—Howkan, Klinkwan, and Kasaan. For study and comparison one text in each dialect has been given with interlinear translation, and twelve others with translations on the page opposite. Although the remaining stories were also obtained in Haida, English versions only are given, but they are kept as close to the original as possible.

I have tried to handle the translations in such a way as to assist the philologist without too far obscuring the meaning. Where obscure passages occur the notes will usually clear them up.

My interpreter was Henry Moody, who belongs to the principal family of Skedans, Those-born-at-Qā′gials, and has since become its chief.

For identifications of many of the plants and animals named in these stories I am indebted to Dr. C. F. Newcombe, of Victoria, British Columbia.

ALPHABET

For convenience in study phonetic signs have been adopted similar to those employed in the publications of the Jesup North Pacific Expedition on the tribes of the northwest coast of America, and for a more particular explanation of them the reader is referred to those publications. The vowels are ā, a, ä, ᴀ, ē, e, ê, ī, i, î, ō, o, ū, u, pronounced in the continental manner. There is, however, no real distinction between corresponding e and i vowels on the one hand and o and u vowels on the other. Apparently, two continental sounds answer to one Haida sound that lies midway between them. Very slight u- or a- sounds accompanying consonants occur in the Masset dialect and in Tlingit words, and are indicated by u and a. Â (English aw) and ô (like o in stop) sometimes occur in songs. The consonants are the following:

-------------------+--------+------+--------+---------+-------
| Sonans | Surd | Fortis | Spirans | Nasal
-------------------+--------+------+--------+---------+-------
Velar | g̣ (ʻ) | q | qꜝ | x | ...
Palatal | g | k | kꜝ | x̣ | ñ
Alveolar | d | t | tꜝ | s | n
Dental | dj | tc | tcꜝ | ... | ...
Labial | b | p | ... | ... | m
Lateral | ʟ̣ | ʟ | ʟꜝ | ł | ...
-------------------+--------+------+--------+---------+-------
and l, h, y, w.
--------------------------------------------------------------

A laryngeal catch (ʻ) takes the place of g̣ in the Masset dialect: x is also pronounced softer, more like h. The fortes are accompanied by a slight pause or explosion in utterance, and the laterals are related to l’s, coming nearest in intonation, however, to the combinations dl and tl or kl; x is like German ch in ach; x̣ is formed farther forward; ñ is identical with ng in thing. The remaining sounds are similar to the English sounds which their signs represent. Prolongation of a sound is indicated by ⁺. Hyphens are used to separate some compound words, but more often to mark that two successive vowel sounds do not form a diphthong. A pause or the omission of a vowel is indicated by an apostrophe.

TEXTS WITH FREE AND INTERLINEAR TRANSLATION

MOLDY-FOREHEAD

[Told by Tom Stevens, chief of Those-born-at-House-point]

During a famine a child asked his mother for something to eat. Then his mother cut off the upper part of a dog salmon for him, and he thought it was not enough. He said it was too small and began to cry.

After he had cried for a while he went out with it. He chewed it up and put it into a swampy place by the beach. Then the dog salmon swelled up there, and there was a great quantity of it. He was sorry at having lost it. Then he began to cry.

After he had cried for a while two persons came and stopped there in a narrow canoe and invited him to get in. Then he got into it. After he had gone along with them for a while the town came in sight, and they landed in its very middle, before the chief’s house, and he went up with them. Then they had him sit in the rear of the house and gave him some food. A person sitting in the corner of the house, who was half rock, [1] said to him: “Do not eat that. I am half rock because I ate it.” So he did not eat.

He went out to play with the children. One day there was such a great quantity of salmon eggs about that he sat down and, inside of his blanket, put them into his mouth. Then a child looked at him and shouted, “Moldy-forehead is eating our excrement.”

Then the one who was half rock said to him: “When you are hungry go over to the stream that flows by one end of the town. Then take out one of the salmon that come up into it. Cut it open, and, when you have made a stick for it, roast it and eat up all the parts. Put its bones into the fire. [2] Look about the place carefully [to see that none are left out].”

Then he went thither and did as he was directed; and, after he came away, the eye of the chief’s son became diseased. Then the one who was part rock told him to look around in the place where he had eaten salmon, and when he did so he found the hard part surrounding the salmon’s eye with the stick stuck through it. He put it into the fire; and when he came back not the least thing was ailing the one whose eye had been diseased. It had become well. The souls of the Salmon people were what came into the creeks there.

Then the person who was half rock said to him: “When you become hungry, go thither. Take care of the bones. Put all into the fire.” And, when he became weak from hunger, he went to it as directed, took salmon, made a fire for them, and ate them there. One day the rib of some one became diseased. Then he again searched there. He found a rib. That he also burned. When he returned the sick person had become well.

One day, after he had been there for some time, people came dancing on their canoes. [3] Then they landed and began to dance in a house, and the one who was half rock said to him: “Now go behind the town. Then break off a young hemlock bough. [4] Shove it into the corner of the house over there where they are dancing. Do not look in after it.”

Then he did so, and when he felt strange (curious) about it, he looked in. His head got stuck there. He barely could pull it away. His face was half covered with eggs. He scraped them off with his fingers. And he pulled out the hemlock bough. The eggs were thick on it. Then he went to the end of the town and ate them at the creek.

Then the Herring people started off. Some time after that the Salmon people also began to move. They started off in one canoe toward the surface of the earth. [5] They loaded the canoe. Some stood about with injured feet and eyes bound up, wanting to go. The people refused to let them. After the provisions had been put on board they hunted about among these, found some one, pulled him up, and threw him ashore. They did not handle such carefully. One of these had hidden himself. In the fall many of them have sore feet and their eyes are sore. [6]

Then Moldy-forehead also got in with them. After they had gone along for a while they saw floating charcoal. [7] Part of them were lost there. After that they also came to where foam was floating. There some of them were also lost.

After they had gone along for a while from that place they came to the edge of the sky and, standing near it, they counted the number of times it descended. After it had closed five times they passed under it, and the canoe was broken in halves. It was split in two. [8] Then few were left, they say.

After they had gone on for a while longer they saw what looked like many stars. Those were the salmon inlets, they say. Then three, four, or five got off the canoe. Where the inlets were large ten got off. Then they came to where people stood at the mouth of the creek. After they had been there for a while they stood up and the people said “Ē′yo.” [9] Then they made them ashamed, and they sat down. People kept saying “Ē′yo” to them.

When it was evening he saw his mother with pitch on her face [10] weeping. He also saw his father walking about. After they had gone along for a while they said they had built a fort for them. Two went up to see it and said it was not quite finished. After that they went up again to see it. They said it was not quite finished; but the next time they went up to see it they said it was finished.

Then it was fine weather, and they pulled off a pole from inside the edges of the canoe and shook the sky with it. At once rain began to fall. Those in the canoe were happy. They prepared themselves. They shook their insides with anger, because they were going to fight the fort. That [the fort] was a fish trap, they say. At once they started up in a crowd.

He recognized his mother and swam ashore in front of her. Then his mother tried to club him, and he escaped into the creek. And when he did the same thing again he let his mother club him to death.

And when his mother started to cut off his head for immediate cooking the knife clicked upon something on his neck, and she looked. She recognized the copper necklace her son used to have around his neck. [11] Then she put him upon a clean board. And his father stayed in the house [instead of going fishing]. She put him on the top of the house.

After four nights had passed over him a slight noise began in his throat. The top of his head came out. As the nights passed, he continued to come out. By and by the salmon skin was washed off him by the rain, [12] and he entered the house. Then he became a shaman. They sang for him.

They moved away, and the next year they came to the same place to get salmon. When the salmon came again and ran up a shining one was on top. Then he told them not to spear it, but it was the very one they tried to spear. By and by he made a spear for himself and speared it. When he had pulled it ashore, and the salmon died, he, too, died. He did not know that it was his own soul.

Then they made him sit up and sat above his head. They dressed some one to look like him, who went round the fire while they sang. [13] They also beat his drum. At the same time they sang for him. After four nights were passed they put him into a pool where salt and fresh water mingled, where he had directed that he should be placed. They laid him upon the plank on which he used to lie. Then they put him there (in the pool). They also put his drum there. After this had turned around to the right for a while it vanished into a deep hole in the bottom. And now, when there is going to be plenty of salmon, they hear his drum sound in the deep place.

Here the story ends.

As might have been expected, this story was a very popular one along the salmon-frequented North Pacific coast, and several different versions of it have been already recorded. An excellent one was obtained by myself in English from an old Kaigani, derived from the Tlingit, among whom it appears to have originated. This will be found in volume V of the Memoirs of the Jesup North Pacific Expedition, part I, pages 243 to 245. Apart from linguistics, the story is interesting from the point of view of Indian psychology. It was related by the present chief of Those-born-at-House-point (Na-iku′n qe′ig̣awa-i), once the leading family of Rose Spit and Cape Ball, on the eastern coast of Graham island.

QOL-Qꜝᴀ′LG̣ODA-I

Moldy-forehead

[Skidegate dialect]

Nañ g̣axā′hao qꜝodᴀ′s giên awu′ñ at
A certain child this [there] was a famine when his mother of

qꜝosigwā′ñag̣ᴀn. Giê′nhao 1 sqā′gi qul l’
asked for something to eat And then dog salmon upper part of his

a′og̣a lᴀ gi qꜝeitʟai′yag̣ᴀn giên g̣a lᴀ łtꜝē′gᴀñᴀsi. 2 mother him for had cut off and in he thought it was not enough.

Kꜝaᴀ′ng̣adᴀñ lᴀ sī′usi giên l’ sg̣ā′-iłx̣idᴀs. 3
It was too small he said and he began to cry.

Lʼ sg̣ā′-ił qa′odihao lᴀ dᴀ′ñat lᴀ qā′x̣ułs. Giên He wept after it with he went out. And

sug̣ā′g̣odia g̣ei lᴀ 4 la abā′gies. Giên wa
swampy place on beach lay into it he put the chewed [salmon]. And it

g̣a sqagia′-i g̣a tcᴀ′tsg̣asʟasi giên qoā′nasi. 5 Si′łg̣a lʼ in the dog salmon in swelled up and there was much. Afterward he

gū′łsi. Giê′nhao lᴀ sg̣ā′-iłx̣idañ wᴀnsū′gᴀñ. 6
was sorry on account of it. And then he began to cry they say.

Lʼ sū′di qa′odi lʼ xē′tgu ga tcꜝaastiā′ñga ʟū tᴀ′mdju gug̣a′ 7 He cried after him before some two companions canoe narrow in

ga-isʟʟꜝxa′s giên la g̣ᴀn ʟꜝ g̣agoyî′nʟ̣g̣as. Wai′giên gū′g̣ei lᴀ
came and floated and him for they invited in. And into there he

8 qaʟ̣′g̣asi. Giên lᴀ dᴀ′ñat ʟꜝ ʟuqā′ qa′odi lnagā′-i
went. And him with they went by canoe after the town

qea′ñgag̣eiłsi 9 giên ya′ku tā′djîg̣a ʟꜝ î′sg̣oas nᴀñ qꜝō′las came in sight and middle very they landed the chief

xē′tgu ᴀ giên ʟꜝa at 10 lᴀ qa′îłs. Giên tadjx̣uā′ in front of landed and them with he went up. And rear part of house

lᴀ ʟꜝ qꜝā′otcꜝidas giên lᴀ ʟꜝa ga 1 him they had sit and him they something

tā′dax̣idaiyas. Na-i ku′ngida′-i g̣a nᴀñ tꜝē′djî
had begun to give to eat. The house the corner in a certain one half

łg̣ā′ga qꜝaoa′wasi 2 hᴀn lʼ sū′udas: “Gᴀm ha′osi tā′g̣ᴀñ. Łᴀ rock sat as follows him said to: “Not those eat. I

ga tā′gᴀn hao dī 3 tꜝē′djî gîñłg̣ā′gaga.” Gañā′xᴀn gᴀm lᴀ
things ate for this me half am rock.” So not he

tā′g̣ᴀñᴀsi. 4 was eating.

Ḷꜝa ał lᴀ nā′ñgasg̣agᴀñᴀs. Gaatxᴀ′nhao
Them (the children) with he was going down to play. One time

kꜝā′wa-i qꜝoldjū′g̣adasi 5 giên lʼ qꜝā′was giên g̣olᴀ′ñałañ salmon eggs was a great heap and he sat and inside his blanket

lā′g̣a xag̣ā′tcꜝas. Giên 6 nᴀñ g̣ā′xa lʼ qêns giên la g̣ᴀ′nstᴀ his put into his mouth. And a child him saw and him at

kia′gañas: “A Qolqꜝᴀ′lg̣oda-i īʟꜝ 7 nā′g̣ē tagā′⁺.” 8 shouted: “This Moldy-forehead our dung eats.”

Giên nᴀñ tꜝē′djî łg̣ā′gas hᴀn lʼ sū′udas: “Dᴀñ qꜝō′da And the one part was rock as follows him said to: “You are hungry

giê′nᴀ 9 lnagā′-i gia′ogi g̣ᴀnʟ̣ koaʼtꜝᴀ′mdᴀgasi g̣a qā′-idᴀn. Ḷū when the town at end of stream flows narrow to start over. When

g̣ei tcī′na 10 skug̣a′si sg̣oā′na ʟ̣′stagiłîn ʟ̣ū lʼ qꜝā′dañ giên la into salmon come up one of bring ashore when it cut open and him

g̣ᴀn ʟ̣gwa-i 11 ʟ′g̣ołg̣añ giê′nᴀ lʼ kî′tsgîłîn giên lʼ ʟ′gusi for stick make when it roast at the fire and its parts

wa′ʟ̣uxᴀn ᴀ tā′gᴀñ. 12 Tcꜝā′nuwa-i g̣ei łᴀ lʼ skū′djî all of them eat. The fire into you (imp.) its bones

sī′sgañ. Qo′nxᴀnᴀ sila′-i g̣ei dā′yiñᴀñ.” 13
put on fire. More than do it (carefully) the place into search around.”

Giê′nhao g̣a lᴀ qa′-idesi giên gañā′xᴀn lᴀ wa′gañ wᴀnsū′gᴀñ. 14 Giên And then to he started and as directed he did they say. And

stᴀ lᴀ qā′ʟꜝxaga-i ʟ̣ū giên nᴀñ ē′ʟꜝxagidas gi′tg̣a xᴀ′ñē stꜝē′g̣ias. from he came when and the chief(’s) son’s eye became sick.

15 Giên nᴀñ tꜝē′djî łg̣ā′gas tcī′na lᴀ tā′gᴀs sila′-i g̣ei lᴀ la
And the one part was rock salmon he ate the place into it him

daiyā′ñg̣axałs 16 giên gañā′xᴀn lᴀ îsî′si giên tcī′na xᴀ′ñē
told to hunt around and so he did and salmon eye

g̣ada′oxa ga stagī′dᴀñᴀs 1 ʟ̣gwa-i gīdjiga′-i sila′-i g̣a la around something is ring-shaped the stick shoved in the place in he

qē′xas. Giên lᴀ la îsg̣ā′sg̣as. Giên 2 siłgiā′ñ lʼ qā′ʟꜝxaga′-i found. And it he put into the fire. And back he came

ʟ̣ū nᴀñ xᴀ′ñē stꜝīʟdjā′was gᴀm gī gī′nᴀ 3 x̣ᴀ′tᴀsg̣ᴀñᴀs. when an eye was very sick not to thing smallest was [matter with].

Lā′g̣a lʼg̣ea′lasi. Tcī′nᴀs xā′-idᴀg̣a-i g̣ā′łᴀnda-i hao 4 ʟꜝdᴀg̣ᴀn His became well. Salmon people the souls these there

skū′g̣adaiyañ wᴀnsū′ga. 5
came into the creeks they say.

Giên nᴀñ tꜝē′djî łg̣ā′gas hᴀn î′sîñ lʼ sū′udas: “Dᴀñ And one part was rock as follows also him addressed: “You

qꜝō′dᴀłs 6 kꜝiäł łᴀ g̣a qā′-idᴀñᴀñ. Skū′dji łᴀ da′-ixᴀn
become hungry every time you to set out. Bones you carefully

qē′iñᴀñ. Tcꜝā′nuwa-i 7 g̣ei łᴀ sî′sg̣aʟ̣g̣ā′gᴀñᴀñ.” Giên gañā′xᴀn lʼ look after. The fire into you put into the fire.” And so he

qꜝotg̣ā′xag̣îłs giên g̣a 8 lᴀ qā′-idesi giên tcī′na-i lᴀ
was made weak by hunger when to he started and the salmon he

ʟ̣′sʟgîłsi giên g̣ᴀn lᴀ tcꜝā′naoda′si giên 9 wᴀ gu lᴀ tā′gᴀñᴀsi.
took and for he made a fire and it at he was eating.

Gaatxᴀ′nhao nᴀñ xē′wē stꜝēg̣ia′lañ wᴀnsū′ga. 10 Ḷū ê′sîñ g̣a One time one’s rib became sick they say. At that time too to

lᴀ la dayā′ñg̣axałsi. Nᴀñ xē′wē gu lᴀ qē′xas. 11 La ê′sîñ lᴀ it he told to seek. A rib at he found. It too he

sqꜝag̣ā′sg̣as. Siłgiā′ñ lʼ qā′ʟꜝxaga-i ʟ̣ū la ê′sîñ lʼgīłs. 12
put into the fire. Back he came when he too became well.

Gu lᴀ î′sdi qa′⁺odi gaatxᴀ′n gū g̣a x̣iä′łʟꜝdālʟꜝxas. There he was after one time there to [some] came dancing.

Ḷū wᴀ gu 13 ʟꜝ′skîtsi giên na êsî′ñ
At that time it at landed and [in the] house too

x̣iä′łx̣idie′s. Giên nᴀñ tꜝē′dji łg̣ā′gas lʼ sū′udas: 14 “Djā dī′tgi began to dance. And one part was rock him addressed “Say behind

łᴀ qa-îłî′n ʟ̣ū łgᴀ′ñwal ʟā′dji gī xā′ʟ̣añ. Wa′djx̣ua 15 na you go when young hemlock branch to break off. Over there house

g̣a ʟꜝ x̣iä′łdies ku′ngida-i g̣ei łᴀ daxā′djîłtcꜝañ. Gᴀm ʟ̣g̣a in they dance the corner into you (imp.) shove [it] in. Not after

1 qē′xatcꜝig̣ᴀñᴀñ.” 2
look in.”

Giên gañā′xᴀn lᴀ wā′gasi. Giên lᴀ qꜝala′si giên g̣ei lᴀ And like it he did. And he felt strange about it and into he

qē′xatcꜝas. 3 Gī lʼ tcꜝałᴀ′nskidᴀsi. Xa-inā′ñxan ᴀ′ñg̣a lᴀ looked in. To he had his head stick. Barely his he

dᴀñqꜝā′-iʟas. Lʼ xᴀñ 4 inag̣wa′-i lag̣a kꜝawagux̣iā′ñas. Lᴀ stᴀ pulled off. His face half it to was covered with eggs. It from

ᴀ′ñg̣a la xā′x̣unᴀñᴀs. 5 Giên łgᴀ′ñula-i ê′sîñ lᴀ his own he scraped off with fingers. And the hemlock limb too he

dᴀñłg̣ā′-stagwa′gasi. Kꜝā′wa-i gañā′gasi. 6 Giên lnagā′-i
pulled out. The eggs were thick on it. And the town

gia′og̣a la qa′-idesi giên g̣ᴀnʟ̣a′-i g̣a lᴀ tā′gᴀsi. 7
at the end of he started and the creek to (at) he ate.

Giê′nhao ī′nans xā′-idᴀg̣a-i ʟꜝdax̣idā′ñ wᴀnsū′ga. Ga′-istᴀ And then herring people came they say. After that

ga′g̣et 8 qa′⁺odi tcī′nᴀs xa-idᴀg̣a′-i î′sîñ qasā′gix̣idies. ʟū
time passed after salmon people too started to move. Canoe

g̣asg̣oā′nsîñ 9 gū′g̣ahao ʟꜝ qasā′g̣ax̣idaiyañ wᴀnsū′ga
one in there they started to go they say

xa-iʟ̣ᴀ′gui ᴀ. ʟꜝ ʟ′g̣aʟ̣. 10 ʟꜝa g̣a ga
earth’s surface toward started. They loaded [the canoe]. Them to some

stꜝa-iku′ndjidag̣a xᴀ′ñē stꜝē′gᴀsi wa′g̣a ʟꜝ′djida at stꜝē′gᴀsi
had their feet tied up eyes were sick theirs bound up with were sick

11 agᴀ′ñ qî′ñg̣ogīxañasi. Gī ʟꜝ gwa′was. ʟg̣awa′-i
themselves stood around to go. For they refused. The provisions

g̣e′iłgīʟ̣ qa′odi 12 sū′g̣ei ʟꜝ dā′yiñasī′ giên sg̣oā′na ʟꜝ
were finished after among they hunted around and one they

qē′xasi giên ʟꜝ dᴀñgia′xasi 13 giên ʟꜝ qꜝatatꜝᴀ′lgᴀñasi. Gᴀm ga found and they pulled him up and they threw him ashore. Not those

ʟꜝ ʟgudā′g̣ᴀñasi. A′sʟda sg̣oā′na 14 agᴀ′ñ sg̣ᴀ′lgaʟ̣s. they handled carefully. These one [thereof] himself hid.

Giê′nhao tanū′tga′s giên ʟꜝ stꜝa-i stꜝeqoā′ngᴀñᴀñ 15 And then it was fall and they the feet are sore to many of them

wᴀnsū′ga at xᴀ′ñē stꜝē′gᴀñ wᴀnsū′ga. 16 they say with eyes are sore they say.

Giên Qolqꜝᴀ′lg̣oda-i î′sîñ ʟꜝa at qaʟ̣′gas. Wᴀ stᴀ qā′gîñ qa′⁺odi 1 And Moldy-forehead too them with got in. It from went after

stᴀn ga′-igîñ ga-i ʟꜝ qēxai′yañ wᴀnsū′ga. ʟꜝ tꜝē′dji gu
charcoal floating that they saw they say. Them part of there

hā′-iluasi. 2 Ga′-istᴀ sg̣ol ga′-igîñ g̣ᴀ′nstᴀ î′sîñ qā′ʟꜝxasi.
were destroyed. From that foam floating to also came.

Ga′-igu î′sîñ ʟꜝ tꜝē′dji 3 ha′-iluᴀs. 4 There too them part of were destroyed.

Ga′-istᴀ qā qa′⁺odi qwēsdjî′ngoas g̣ᴀ′nstᴀ qā′ʟꜝxas giên lʼ łgî′tg̣a 5 From that went after edges of sky to came and it near

ga′-isʟ lʼ qꜝō′g̣ołdaga-i ʟꜝ kꜝwa-i-î′ndas. Lʼ qꜝō′ułdaʟe′iłiya′-i ʟ̣ū floated it came together they counted. It shut when

6 lʼ xē′txa ʟꜝ ʟuqaga′-i ʟ̣ū ʟuwa′-i taʟ̣djū′ g̣a qꜝoa′dᴀsi. Lᴀ
it under they passed when the canoe half in was broken. It

ga 7 qꜝō′gadᴀs. Giê′nhao taga′ogᴀñᴀñ wᴀnsū′ga. 8
something crushed. And then few were left they say.

G̣e′istᴀ qā′gîñ qa′⁺odi qꜝa′-idjig̣aos qꜝaogᴀ′ns gañā′ñ
Into from (out of) went after many stars sit like

gī′nᴀ g̣e′ida 9 g̣ei ʟꜝ qē′xas. G̣a′og̣ax̣ig̣atx̣iā′ hao īdja′ñ
something was like into they saw. Inlet mouths those were

wᴀnsū′ga. Giên ʟꜝ 10 łg̣u′nułxa at ʟꜝ stᴀnsî′ñxa at ʟꜝ ʟe′iłxa they say. And three persons with four persons with five persons

g̣ei qꜝaoxā′ñasi. G̣a′og̣aga-i 11 yū′ᴀnsi′ giên ʟꜝ ʟaa′łxa g̣ei into got off. The inlets were large and (when) them ten of into

qꜝa′oxañasi. Giên Qꜝā′da-g̣ᴀ′nʟ̣a-i 12 tꜝa′gi ʟꜝ ga′-isʟas
got off. And Seaward creek mouth of they (people) floated

la g̣a hao ʟꜝ idja′ñ wᴀnsū′ga. ʟꜝ ga′-iyiñgîñ 13 qa′odi it to they came they say. They floated there after [a while]

ʟꜝ gia′xas giên ʟꜝᴀ ʟꜝ ē′⁺yo-dā′gᴀñ. Giên ʟꜝᴀ ʟꜝ 14 they stood up and them they said “ē′yō” to. And them they

kîlg̣e′idaxā′s giên ʟꜝ qꜝa′otꜝᴀ′lgᴀñᴀs. Xā′-idᴀs hao ʟꜝ
made ashamed by saying and they sat down. People these then

ē′⁺yodaga′ñañ 15 wᴀnsū′ga. 16
kept saying ē′yō too often they say.

Sîñx̣ia′s giên lʼ a′og̣a xᴀndᴀwā′gas sg̣ā′-iłgᴀñᴀs lᴀ qe′iñᴀs. 1
It was evening and his mother in mourning was weeping he saw.

G̣ō′ñg̣añ î′sîñ la qîñqā′g̣oñᴀs. ʟꜝ qā′yîñ qa′odi ʟꜝ His father too he saw walking about. They went after [a while] them

kꜝia′og̣a 2 tꜝa′odji ʟꜝ ʟ′g̣ołg̣añ ʟꜝ sī′wus. G̣astî′ñ
on account of fort they built they said. Two

qê′ñgałas giên ha′oxᴀn 3 tꜝē′wan ʟꜝ sī′wus. Ga′istᴀ
went up to look at and not quite finished they said. After that

î′sîñ ʟꜝ qî′ñgałasi. Ha′oxᴀn tꜝē′wan ʟꜝ 4 sū′usi. again they went up to look. It was not quite finished they said.

Wai′giên î′sîñ ʟꜝ qê′ñgałasi giên g̣eiłgī′gᴀñ ʟꜝ
And again they went up to look at it and it was finished they

sī′wusi. 5 said.

Giên x̣îlga′owas giên ʟuwa′-i djîn qā′łi g̣e′istᴀ tꜝā′skꜝi And it was fine weather and the canoe edges inside out of pole

djiñ ʟꜝ 6 dᴀñsqꜝā′sdᴀsi giên qō′yaqā′g̣ᴀn la at ʟꜝ kîtx̣idᴀsʟa′si. long they pulled off and sky it with they shook.

Gañā′xᴀn 7 dālag̣e′îłsi. ʟū′goasi kꜝū′iñᴀsi. Gu′tat At once rain fell. Those in the canoe were happy. Themselves

ʟ̣′nanᴀñᴀs. Tꜝa′odjiga-i 8 ʟꜝ x̣îtgidᴀñgasäsi g̣ᴀn ʟꜝ qā′łi [they] fixed. The fort they went up to fight for they shook

hî′ldᴀñᴀs. Gīga′o hao īdja′ñ 9 wᴀnsū′ga. Gañā′xᴀn ʟꜝ insides. Fish trap this was they say. So they

skꜝū′x̣idᴀsi. 10
started up in a crowd.

Ā′wuñ lᴀ sqā′dᴀs giên xē′tgu lᴀ sqū′g̣agatgîłs. Giên lʼ
His mother he recognized and in front of he swam ashore. And his

a′og̣a 11 lᴀ gi ski′djiwus giên agᴀ′ñ lᴀ gīgoyî′ñʟ̣stasg̣as. Giên mother him to tried to club and himself he saved to seaward. And

î′sîñ gañā′ñ 12 lᴀ īdjiga′-i ʟ̣ū hᴀ′nxᴀn awu′ñ agᴀ′ñ lᴀ again like he did when right there his mother himself he

skîtkꜝō′tułdas. 13 let club to death.

Giên g̣aoʟ̣ g̣ᴀn lʼ a′og̣a lʼ qā′dji qꜝeitqꜝā′-iʟx̣idia′-i And immediate cooking for his mother his head started to cut off

ʟ̣ū sqā′wa-i 14 hayî′ñ lʼ x̣îl gut qꜝa′onanᴀnsi giên lᴀ when the knife instead his neck upon clicked and she

qea′ñasi. Lʼ gi′tg̣a 15 x̣ālxełgīstagia′ñas lᴀ looked [in]. Her son copper used to have around his neck she

sqā′dᴀs. Giê′nhao tcꜝū sku′nxa gu lᴀ la 16 ʟ̣łinā′gas. Giên lʼ recognized. And then plank clean at it she put. And his

g̣ō′ñg̣a ga′g̣a tā′nadaiyes. Na-i u′ngu lᴀ 1 la father in it (the house) stayed. The house on top of him she

g̣ałînā′gᴀs. 2
put.

Lᴀ gi g̣ālstᴀ′nsîñg̣ela′-i ʟ̣ū lʼ qag̣ᴀ′ñ g̣a qa′g̣otcꜝî′lg̣ax̣idies. 3 Him to four nights passed when his throat in a slight noise started.

Lʼ ʟꜝ′xadjî lā′g̣a qea′ñg̣ag̣eiłs. Lᴀ gi g̣ā′la i g̣ā′tsg̣aʟ̣asi 4 His top of head his came in sight. Him to the nights passed

kꜝiä′ł lʼ ʟ̣dā′lʟꜝxas. Qᴀ′odi lᴀ stᴀ tcī′na-i qꜝᴀl
all that time he was coming out. By and by him from the salmon skin

dā′lʟg̣oyasi giên 5 na gi lʼ g̣ē′tg̣attcꜝas. Giên lʼ
was washed off by the rain and house to he went in. And he

sg̣ā′g̣adᴀs. La g̣ᴀn ʟꜝ sū. 6
became a shaman. Him for they sang.

Giên stᴀ ʟꜝ tcꜝī′g̣ax̣unañasi giên anawa′-ig̣a î′sîñ gu ʟꜝ And from they moved away and next season again at they

tcꜝigoa′gidᴀñesi. 7 Î′sîñ tcī′nag̣ea′lga-i ʟ̣ū giên tcī′na-i came to get salmon. Again salmon came when and the salmon

skux̣ida′-i ʟ̣ū 8 u′ngut nᴀñ x̣āł ʟ̣łîñgwa′ñasi. Giên lʼ
came up when on top of one shining one was. And it

kidaga′-i stᴀ lᴀ sī′wus giên 9 la gi sg̣un ʟꜝ kîtdjū′gᴀñᴀs. the spearing from he said and it to only they tried to spear.

Qa′odihao la g̣ᴀ′n kī′tao lᴀ ʟg̣ołg̣ai′yañ 10 wᴀnsū′ga giên lᴀ la ki′dᴀS. By and by it for spear he made they say and it he speared.

Lᴀ la dᴀñʟ̣′sʟgila′-i ʟ̣ū tcī′na-i 11 kꜝotula′-i at gu ʟ̣ū la It he pulled ashore when the salmon was dead at the same time he

êsî′ñ kꜝotwā′lañ wᴀnsū′ga. Lʼ g̣ała′nda-i 12 î′sîs g̣ᴀn gᴀm lʼ too died they say. His soul was for not he

u′nsᴀᴀtg̣añañ wᴀnsū′ga. 13
knew they say.

Giên lᴀ ʟꜝ ʟ′g̣ołg̣aqꜝawasi giên lᴀ qoa′gi ʟꜝ ʟłînā′gᴀs. And him they made sit up and him over the head of they sat.

Giên 14 lᴀ gañā′ñ nᴀñ ʟꜝ ʟ′g̣ołg̣aʟ̣sʟas giên tcꜝā′nuwa-i djî′nxa lʼ And him like one they made (dressed) and the fire near he

15 skîtqā′g̣oñᴀsi. Ga′odjiwa-i î′sîñ lā′g̣a ʟꜝ
went around while they beat time. The drum too his they

skī′dᴀñasi. ʟā′guda la 16 g̣ᴀn ʟꜝ sī′wus. G̣ā′la-i
beat. At the same time him for they sang. The nights

stᴀ′nsîñg̣ela′-i ʟ̣ū nᴀñ tᴀ′ñgīlaga g̣ei 17 agᴀ′ñ lᴀ
four passed when a tidal inlet into himself he

gā′sʟgīxᴀlgā′ñas g̣e′ihao lᴀ ʟꜝ g̣asʟgai′yañ wᴀnsū′ga. 1
used to tell them to put into this him they had put they say.

ʟā′łda u′ngu lᴀ tā′-idigañas u′ngu lᴀ ʟꜝ ʟta′-is. Giê′nhao Plank on top of he always lay on top of him they laid. And then

lᴀ ʟꜝ 2 îsdai′yañ wᴀnsū′ga. Ga′odjiwa-i ê′sîñ lā′g̣a ʟꜝ him they put there (in water) they say. The drum too his they

qꜝa′-isʟgiasi. Gu 3 sg̣ō′łgułg̣añ g̣adā′ñ lʼ g̣atg̣ā′łgᴀłgîñ
put. There toward the right around he turned

qa′odihao gīla′-i sʟꜝîñga′-i 4 xᴀn lʼ gāgū′giesi.
after [a while] the deep place the bottom even he vanished at.

Uiê′dhao ta-inᴀ′ñg̣asas giên ga′odjiwa-i
Now there are going to be plenty of salmon when the drum

gīla′-i 5 g̣a lā′g̣a ʟꜝ gudᴀ′ñxēgᴀ′ñgᴀñᴀñ wᴀnsū′ga. 6
the deep place in his they hear the noise of they say.

Hao ʟan lʼ g̣e′ida. 7 Here finished it becomes.

ÎŁDĪ′NĪ

[Told by Isaac, of the Łi′elᴀñ qē′awai family.]

Îłdī′nī lived at End-of-trail town. [14] All of his friends also lived there. And he went out to fish. And, the wind blowing from the shore, he was blown away. He was unable to get to land. He was blown about in the sea all day. And while he was being blown about evening came upon him. He was also blown about during the night. And morning again dawned upon him. He did not see land. And he was again blown about all day. But the wind did not blow hard. Therefore he did not capsize. While he was being blown about evening again came upon him. He was again blown about all night. He was blown about for a long time. And morning again dawned upon him. During all that time he saw no land.

Then Îłdī′nī sang because he wanted the wind to become fair. And he stood in the canoe. He began to sing: “Lake (i.e., Ocean) spirit, calm the waves for me. Get close to me, my Power. My heart is tired. Make the sea very calm for me, ye hō yē hō′ lō!” etc. [15] While he was still being blown about evening came upon him. And again morning dawned upon him. Although it was foggy in the morning the wind was not strong. He floated about at random. Every evening shut down foggy. And he was unable to stand up. His legs were weak, because he had been long in the canoe. Then he again sang the same song. And morning came again. He could see no land. And, while it was still foggy evening came upon him. All that time the wind was not strong. Again morning dawned upon him.

Then he floated near to land. He remained floating there. He did not get off for his legs were bent together. During all that time they did not see him. Although he was very near where people lived they did not see him.

Then he saw a child playing about, one not grown but big enough to talk. And the child did not see him for his canoe was floating close to a rock. Then Îłdī′nī called to the child because he wished them to know about him. And, when he called, the child was afraid to go to him. After it had been afraid for some time [Îłdī′nī] said: “I am Îłdī′nī.” It was a male child. And it went out to him. And it came and stood near him. And he said to it: “My name is Îłdī′nī.” “Now you, too, say ‘Îłdī′nī,’” said he to it. And the child said “Îłdī′nī,” but said it wrong because it did not yet know how to talk very well. He pronounced his name again. And the child also pronounced his name. It said it right. And the child started away from him.

Then it turned away from him. It began saying, “Îłdī′nī, Îłdī′nī, Îłdī′nī, Îłdī′nī, Îłdī′nī, Îłdī′nī.” It was afraid of forgetting his [name]. And when it got some distance away it forgot his name again. Then it returned to him. And, when it came to him he again told it his name. “Say ‘Îłdī′nī’,” said Îłdī′nī to this child. And the child in turn said so. And again it said it right. Then, as it went away from him, it began repeating his name. “Îłdī′nī, Îłdī′nī, Îłdī′nī,” it began saying. While it was saying “Îłdī′nī” it entered the house. That time it did not forget the name.

And, even while opening the door, it kept repeating “Îłdī′nī.” The child said to its grandfather: “Grandfather, find Îłdī′nī; grandfather, find Îłdī′nī.” And it led its grandfather to the place from whence it had come. They came to where he floated. The wife was also with them. And, being at once much troubled at the sight of him, they quickly got into his canoe. They came in front of their house with him.

When they got out they wanted to take him up to the house quickly. Then he showed them his legs. He also showed them that he was unable to stand. He merely made signs with his fingers. He did not know their language. And the man ran up for his mat. And, when he brought it down, they placed him upon the mat. Then they carried him into the house. They placed him near the fire.

Then they put warm things upon him. And they also warmed him at the fire. They also put warm things on his head. They also warmed water for his legs. And, when the water became warmed a little, the woman began putting it upon his legs. At the same time the man also kept warm things on his head. And, as he sat there, he tried to straighten his legs a little. They became well. They stopped putting hot water on them.

And, when he asked for a stick, they gave it to him. And, after they gave it to him, he raised himself up. He tried to go outside. And, after he had sat outside for a while, he came back again with the help of his stick. They did not give him food because they saw that something was the matter with him. Although they had not seen him before they saw that he was a chief.

Then they warmed water for him. They also cooked food for him. And, when the water was warm, she put a great deal of grease into it, and they set it before him. She also gave him a spoon. This is how the ancient people did. And after he had drunk the broth she also set food before him. She let him eat grease with it. And after he was through eating she put another kind of food before him. When she saw that he ate his food as if he were well she gave him another kind of food.

And he (the husband) saw that he had become well, and he said to his wife: “When the wind is fair we will go with him to the town.” It was evening. And they did not sleep during the night because they wanted to go to the town with him. But the chief slept soundly. And while he slept they put their things on the beach. They also launched their canoe. And they put their things into the canoe. They did not live far from the town. And when he awoke they told him they were going away with him.

Then the woman went in their canoe. The man went with him in his canoe. They came to the town with him. And the people were astonished at them. Before that they had one canoe. And when [they saw] that they had two they were surprised at them. They were a great crowd waiting outside for them. Then they saw another person sitting in their [canoe].

And when they came ashore the whole town went to them, for they had never seen him before. They came with him to the Stikine town. They quickly took him into the house. And the house was full of Stikine people, men, women, and children. They were surprised to see him. Although they had never seen him before, they saw that he was a chief.

And now the one who came to the town with him said to the crowd: “When my grandchild went out to play it found this person. It went to play. After it had been gone for a while it came in. Then, as it opened the door, it came in saying ‘Îłdī′nī, Îłdī′nī. Grandfather, Îłdī′nī found,’ it said. So we went to see him. And we took him into the house. He was unable to stand. His legs were bent together. And we carried him up in a mat to the house. We worked over him all day [to make him well]. And after he did stand up he went outside with the help of a cane. Then we gave him food. When he got well we came this way with him. I came hither with him because I did not want to remain alone with him in an uninhabited place,” [16] he said.

While they were telling about him the people observed that he was feeling of his skin with his teeth. And they told one another about what he did. Then the chiefs of the Stikine people said: “Taste the chief’s blood.” Then one felt of his skin with his teeth. And when he lifted his head he said: “The chief’s blood is salt.” Then the chiefs of the Stikine people were very much astonished. Then they knew that he had been blown about for a very long time. And the town people went outside. Then they knew what had happened to him, but they did not know whence he had come.

And they began to care for him. He was there for many years. And he remained there always. He did not go back, because he did not know where his town was. He had four children. Two were boys and two were girls. And all the time he was at the Stikine he wept for his children. But he did not weep for his wife. [17] And the one who had found him made him his friend (i.e., took him into his family and clan).

And after he had lived there for a long time he came to understand their language. After he had wept for a while he sang a crying song. He began the following crying song: 𝄆 “Hēg̣ōnōnē′ ʟa′gwaiyē djū′qoqołtēdj. 𝄇 Ha gūsē′, ha gūsē′ łē′nī gîta′nī hagūsē′.” [18] And he joined that tribe. Then he told them that he had belonged to the Fish-eggs and they all gave themselves to him because they saw that he was a chief. And his friends, the Fish-eggs, lost him.

And by and by his friends heard that he was a chief of the Stikine. In old times people did not go to other places. They fastened a feather to the end of a stick, and they raised it. If the feather was not moved by the wind they went out. [19] Therefore his people did not learn about him quickly. But afterward they heard about him. And when he knew that his friends had heard about him he sent down the songs for his friends. By and by, when they heard his [songs], his friends were very glad. “Although I want to go to you, there is no way to do so. I am very well off. But there I was not happy. My friends, the women and men of the Fish-eggs, are very numerous.” [20] Then his friends ceased to be sad for him, because they knew he was happy. But his wife was married to another man, for they had thought that he was dead.

This is the end.

The almost complete absence of a mythic element in this story suggests that it may be founded on fact. At least it must have been used to explain a relationship supposed to exist between the Fish-eggs, a branch of the great Stᴀ′stas family of Masset, which belonged to the Eagle clan, and some family among the Stikine Indians.

ÎŁDĪ′NĪ

[Masset dialect]

Kꜝiū′sta gu Îłdī′nī na′gan. Lʼ ta′olᴀñ wa′ʟ̣uᴀn î′sîn gu
End of Trail (town) at Îłdī′nī lived. His friends all too there

nā′ñᴀn. 1 Wᴀ′giên stᴀ lʼ xa′oyiênanê. Wᴀ′giên dī′dastᴀ tadja′o lived. And from he went fishing. And off shore wind

ʻa′dōsa′s giên 2 lʼ x̣u′deîdan. Dītga ʟūqagalē′
blew and he started to blow away. Ashore to go by canoe

ʻadō′ lʼ ʻêsgai′an. Sîn sʻaskꜝu sī′sgut 3 lʼ x̣utgᴀ′ñgwañan.
he was unable. Day whole upon the sea he was blown about.

Wᴀ′giên hawa′n lʼ x̣utgᴀ′ñgwᴀñgᴀndan la da 4 sîñiai′an. Wᴀ′giên
And while he was blown about him for was evening. And

ʻa′lgua î′sîn lʼ x̣ū′tgᴀñgwañgañan giê′nhao î′sîn laga 5
in the night too he was blown about and then too to him

sanʟ̣a′nan. Wᴀ′giên gᴀm ʟᴀga lʼ qê′ñʻᴀñgañan. Wᴀ′giên ha′osîn sîn 6 was morning. And not land he was seeing. And again day

sʻaskꜝu lʼ x̣ū′tgᴀñgwañgañan. Ta′djuē gᴀm hī′kꜝan ʻa′dowañgañanî. 7 whole he was blown about. The wind not but was blowing hard.

Ałdjī′ᴀłū gᴀm lʼ xa′sʟʻañgañan. Hawa′n lʼ x̣ugᴀñgwᴀ′ñgᴀndan 8 Therefore not he capsized. While he was being blown about

ha′osîn la ga sîñia′-iᴀn. Ha′osîn ʻāl sʻasgu lʼ again him to was evening. Again night whole he

x̣ū′tgᴀñgwañan. 9 Djī′⁺iña lʼ x̣ū′tgᴀñgwañgañan. Wᴀ′giên
was being blown about. Long time he was being blown about. And

ha′osîn laga sa′nʟ̣anan. 10 Wᴀ′kꜝiäł ʟᴀga gᴀm lʼ qê′ñʻañgañan. 11 again to him was morning. All that time land not he was seeing.

Wᴀ′giên Îłdī′nī hîn kꜝᴀdjūłdjawan tadjuwē′ lᴀgala′-i dᴀ lʼ 12 gudᴀ′ns And Îłdī′nī like sang the wind become good to he wanted

ʟ̣ū ᴀ. Wᴀ′giên ʟuē′gua lʼ gia′gᴀn. Wᴀ′giên sʻā′lanē dᴀ 1 lʼ
when sang. And in the canoe he stood. And the song to he

kîłā′wan: “Sū sg̣ā′na gîtg̣ā′lᴀnsʟ. Dī
put his voice to: “Lake (= ocean) spirit make waves calm (for me). My

sg̣ā′nawē qᴀ′nskidagî′ñga. 2 Dī qaiî′nsʟa. Adī′ ga
supernatural power got close to in canoe. I became tired. Me for

ʟꜝnawa′ʻagᴀsʟa yēhō yēhō′lō, etc.” 3 Hawa′n lʼ
make the sea milk (i.e., calm) yēhō yēhō′lō, etc.” Yet he

x̣ū′tgᴀñgwa′ñgañan. Ha′osîn laga sî′ñiyēyᴀn. Wᴀ′kꜝiên 4 gᴀm was being blown about. Again to him was evening. But still not

laga tadja′o ʻā′dawangañan. Wᴀ′giên ha′osîn laga sa′nʟ̣anᴀn. 5 to him wind was blowing hard. And again to him was morning.

Yä′nañaūłai′an. Wᴀkꜝie′n gᴀm tadja′o ʻatawā′ñan. Wᴀ′giên
It was foggy in the morning. But still not wind was strong. And

sîn 6 sʻasgu ha′osîn ʟᴀgua′nan lʼ gī′gīgᴀñgwañgañan. Wᴀ′kꜝiäł day whole again aimlessly he was floating about. All that time

yä′nᴀñʻagᴀndan 7 sîñiai′ᴀn. Wᴀ′giên gia′ga-i ʻadō′ lʼ while it was foggy evening came. And to stand up around he

ʻê′sgasʟaian. Lʼ qꜝo′lū 8 lā ʻagā′lan ʟū′guʻa lʼ
got (he was unable). His legs his were weak in the canoe he

îsxᴀ′nsqadan ᴀła′. Wᴀ′giên ha′osîn sʻā′lᴀñē 9 ʻa′hᴀn lʼ
was for a long time because. And again the song same he

kꜝᴀ′djūgañan. Wᴀ′giên ha′osîn sanʟ̣a′nan. Wᴀ′giên gᴀm 10 ʟᴀga lʼ was singing. And again was morning. And not land he

qê′ñʻᴀñgañan. Wᴀ′giên ha′osîn yä′nᴀñʻagᴀndan lᴀ da 11 sîñiai′an. was seeing. And again while it was foggy him for was evening.

Wᴀkꜝiê′ł gᴀm tadjuwē′ ʻa′dōwañga′ñan. Wᴀ′giên ha′osîn 12 laga
All that time not the wind was strong. And again to him

sanʟ̣a′nan. 13 was morning.

Wa′ʟ̣u ʟᴀga gu lʼ gā′-iîñułaiyan. Wᴀ′giên hawa′n gu lʼ
At that time land at he floated in the morning. And yet at he

gā′-iîñ 14 gañganê. Gᴀm xetgu lʼ qā′łᴀñgañan lʼ qꜝo′lū
was floating. Not below (ashore) he was getting his legs

gu′tga lā łgᴀkꜝᴀdā′ñan 15 ᴀ′ła. Ałdjī′ᴀłu gᴀm xetga lʼ together his were bent because. Therefore not off he

qā′łʻᴀñgañan. Wᴀ′kꜝiêł gᴀm la ʟꜝ 16 qê′ñʻañgañan. Ḷꜝ na′ᴀñ was getting. All that time not him they were seeing. They lived

qꜝoł djiłī′ lʼ îs kꜝiên gᴀm lᴀ ʟꜝ qê′ñʻᴀñgañan. 17 near very he was although not him they were seeing.

Wᴀ′giên nᴀñ ʻa′a gūsaʻai′ya gᴀm ʟ̣ᴀqō′nan nā′ñgwans lʼ qä′ñan.
And a child knew how to talk not big played about he saw.

1 Wᴀ′giên gᴀm anᴀ′ñ ʻa′as lʼ qêñʻā′ñan tꜝē′dja-i ga ʟuē′
And not this child him saw the rock against the canoe

lā′ña gī′tasi 2 ᴀła′. Gᴀm la lʼ qêñʻā′ñan. Wᴀ′giên Îłdī′nī nᴀñ his floated because. Not him it saw. And Îłdī′nī the

ʻā′xᴀdjūs ga 3 kiägā′ñan la ʻᴀn ʟꜝ u′nsᴀdē dᴀ
child to was calling him for they know (that they might know) to

lʼ gudᴀ′ns ᴀ′ła. Wᴀ′giên la ʻᴀn lʼ 4 ʻa′yîns giên la ʻa qagē′ ga lʼ he wanted because. And it for he called and him to go to it

łʻwa′gagañan. La ga lʼ łʻwagaxᴀ′nsgats 5 ʟ̣ū “Îłdī′nī were afraid. Him of it was afraid for a long time when, “Îłdī′nī

ła-ō īdjî′ngua” hîn anᴀ′ñ ʻa′as lʼ sudai′an. Nᴀñ īłña′-o 6 I that am” as precedes this child he said to. A male this

idja′n. Wᴀ′giên la lʼ qasʻai′an. Wᴀ′giên la qꜝoł lʼ gia′ʟꜝagan. was. And him it went out to. And him near it came and stood.

7 Wᴀ′giên hîn la lʼ sudai′an, “Îłdī′nī hîn ō dī kiʻa′ñgua.
And as follows it he said to, “Îłdī′nī like this I am named.

Hai 8 dā îsî′n ł Îłdī′nī hîn sū,” hîn la lʼ sudai′an. Wᴀ′giên Now you too (imp.) Îłdī′nī like say,” like it he said to. And

anᴀ′ñ 9 ʻa′xᴀdjūs, “Îłdī′nī” hîn sā′wan. Wᴀ′giên lʼ kî′lsgudaiani, this child, “Îłdī′nī,” like said. And it said it wrong,

a′nᴀñ 10 ʻa′xadjūs gᴀm yê′nkꜝe gū′saoʻaiyā′ñan ᴀ′ła. Wᴀ′giên this child not very well knew how to talk because. And

ha′osîn kiä′ñ 11 lʼ kꜝwai′an. Wᴀ′giên a′nᴀñ ʻa′xᴀdjūs hᴀnîsî′n lʼ again his name he mentioned. And this child again his

kiē kꜝwai′an. 12 Wᴀ′giên lā lʼ kî′łyêdaian. Wᴀ′giên a′nᴀñ ʻa′xadjūs name mentioned. And his it said right. And this child

lᴀ stᴀ qā′-idan. 13 him from started.

Wᴀ′giên lᴀ stᴀ ʻᴀñ lʼ ʟ̣sʟa′s-qałīya′n. 𝄆 “Îłdī′nī, Îłdī′nī, 14
And him from himself it turned around. “Îłdī′nī, Îłdī′nī,

Îłdī′nī,” 𝄇 hîn lʼ sū′îdan. Da lᴀ lʼ qꜝē′sdadē ga lʼ łʻwa′gas Îłdī′nī,” like it began saying. For his it forget to it was afraid

15 ᴀłū′ lʼ sā′wan. Wᴀ′giên lᴀ stᴀ lʼ djiîñē′ʻełs ʟ̣ū ha′osîn
therefore it said. And from him it got far when again

lʼ kiē 16 da lʼ qꜝē′sgadan. Wᴀ′giên ha′osîn la gui lʼ staʻē′lan. his name for it forgot. And again him toward it returned.

Wᴀ′giên 1 la ʻᴀn lʼ qā′ʟꜝas ʟ̣ū ha′osîn kiʻa′ñ laga lʼ sudai′an.
And him to it came when again his name to it he told.

“Îłdī′nī hîn 2 ł sū,” hîn anᴀ′ñ ʻa′as ha′osîn Îłdī′nī sudai′an. “Îłdī′nī like (imp.) say,” like this child again Îłdī′nī said to.

Wᴀ′giên anᴀ′ñ 3 a′as ha′osîn gîña′n sā′wani. Wᴀ′giên ha′osîn lʼ
And this child again like said. And again he

kîłyê′daiane. 4 Wa′ʟ̣ū ha′osîn lᴀ stᴀ lʼ qā′-its-qałīyan lʼ kiē′ lʼ said it right. Then again from him it as it went away his name it

kꜝwī′dᴀñîdan. 5 𝄆 “Îłdī′nī, Îłdī′nī, Îłdī′nī,” 𝄇 hîn lʼ began to repeat. “Îłdī′nī, Îłdī′nī, Îłdī′nī,” like it

sū′-idan. Hawa′n “Îłdī′nī” hîn 6 lʼ sū′gᴀndan na ga lʼ
began to say. Yet “Îłdī′nī” like while it was saying house to it

qatcꜝai′an. Wa′ʟ̣ū ʟꜝao gᴀm kiē′ da lʼ 7 qꜝē′sgadañan. 8 entered. Then, however, not the name for it forgot.

Wᴀ′giên kꜝiwē′ lʼ daʻa′sʟtcꜝasi ʻai′yan “Îłdī′nī,” lʼ
And the door it opened right through “Îłdī′nī,” he

sū′daltcꜝaian: 9 “Tcîna′-i, Îłdī′nī qeigᴀ′ña,” hîn a′nᴀñ ʻa′as went in saying: “Grandfather, Îłdī′nī find,” like this child

tcī′nᴀñ sudai′an. 10 Wᴀ′giên giê′stᴀ lʼ qa′gan ʻa lʼ
its grandfather said to. And from whence it went to its

tcî′na lā lʼ ʻalqa′-idan. Wᴀ′giên 11 ga-î′ns gu la ʻᴀn
grandfather its it led. And floated at him to

lʼ îsʟꜝaʻā′wan. Lʼ djā î′sîn la ᴀł idja′n. Wᴀ′giên 12
they came. His wife too him with was. And

na′ʻaistᴀgañan lʼ łkꜝwī′dᴀsʟyua′nʻwas ʟ̣ū lā′guʻē
as soon as (they saw him) they were much troubled when into his (canoe)

lʼ xū′stᴀʟiawan. 13 Wᴀ′giên nē xetgu lᴀ dᴀ′ñᴀł they got quickly. And the house in front of him with

lʼ ʻā′sgadaʻwan. 14 they arrived.

Lʼ îstꜝała′ʻwas giên hawī′dan na ga lʼ îsdē′yē da 15 They got off when quickly house to him take up to

la lʼgudᴀña′ʻwan. Wᴀ′giên qꜝo′lawūñ la lʼ qêndā′ʻwan. Gia′ga-i
they wanted to do to him. And his legs he showed to them. To stand

16 ʻadō′ lʼ ʻêsga′si î′sîn la lʼ qêndā′ʻwan. Hî′ñan
he was unable too he showed them. Only

ʻa-i la sʟꜝî′silᴀñgañan. 17 Gᴀm ʟꜝ kîl lʼ gudᴀñʻā′ñan.
he made signs with his fingers. Not their language he knew.

Wᴀ′giên nᴀñ ī′łiñas lgūs dō ʻatᴀgā′lan. 1 Wᴀ′giên tcꜝā′nuē djîngu
And the man mat for this ran up. And the fire near

la lʼ ʻā′waʻwan. 2 him they put.

Wa′ʟ̣ū gîn kꜝī′na la gui lʼ î′sdałaʻwan. Wᴀ′giên tcꜝā′anuē 3 ʻa Then things warm him upon they put. And the fire in

îsî′n la lʼ ʟᴀkꜝî′nᴀñidaʻwan. Wᴀ′giên lʼ qadjî′ñ gu î′sîn gîn 4 too him they made warm. And his head at too things

kꜝī′na la lʼ î′sdaʻōgañan. Wᴀ′giên lʼ kꜝial hᴀn îsî′n xao warm him they put on. And his legs too liquid (water)

lā 5 lʼ ʟîkꜝī′nᴀsʟaʻwan. Wᴀ′giên xao łñan kꜝīnîsʟa′s his they warmed for. And liquid (water) a little became warm

ʟ̣ū lʼ kꜝia′l gui 6 nᴀñ djā′adas îsda′idan. Wᴀ′tał when his legs upon the woman began putting it. At the same time

nᴀñ ī′łiñas hᴀn îsî′n lʼ qᴀ′dji ga gîn 7 kꜝî′ndagañan. Wᴀ′giên the man too his head to things kept putting warm. And

łña′n lʼ qꜝa′oas gu hᴀn qꜝolᴀwu′ñ lʼ 8 ya′gᴀłdaian. a little he sat there even his legs he tried to straighten.

Wᴀ′giên lā′ña lā′gane. Wa′ʟ̣ū ʟan lā′ña lʼ
And his were good (well). Then stopped his he

ʻā′łdaʻwane. 9
put hot water on.

Wᴀ′giên sqꜝā′ñu lʼ gīnᴀ′ns giên la ga ʟꜝsqꜝasʟai′an. Wᴀ′giên
And stick he asked to be given when him to they gave it. And