Chapter XV: Part 15

Then he asked them for his name. “What kind of supernatural being am I?” he said. Then they guessed at his name. By and by an old man said: “Great shaman, you are Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea.” [565] Then he jumped up and ran around the fire four times. And he named himself as follows: “I am he, grandson. I am he.”

While he was speaking through him he said to him: “How many whales are there going to be?” He said to him: “One floats at Point-tꜝā′łᴀs.” [566] And he said to him, “One is floating below Ku′nga-i.” [567] Then he (the shaman) looked there and the whale floated there. Then he sent a person thither. He saw nothing. Only coots floated there. And, since he did not find it there, he (the shaman) again looked, and it was still floating there. Then he became angry, because he (the spirit) kept fooling him.

Now he put tobacco into his mouth. After it he put in calcined shells. Then he went down to the house of Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea. And he entered his house. And Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea said to him: “Big-tail, bring that box of mine to me.” Then he put his box before him. They sat at either end.

Then he took out a dancing hat with sea gulls carved upon it. And at the very edges of the box Big-tail stopped him as he held it. And he asked Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea: “What will happen when one sings for it?” [568] And he said to him: “There will be two whales.” Then he absolutely refused it.

And he reached his hand into the box for another one. When he took that out he also seized that. “What will happen when you sing for it?” “There will be two whales.” That, too, he refused.

Then Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea became angry. Now he said to him: “This he also refuses. What can you do, Big-tail? I will destroy you with a strong current of water.” And he said to him: “Let it flow at me. Human beings will laugh at you.”

And, when they talked well to each other again, he took another out. While they yet held this one between them, he saw it was a chief’s dancing headdress with the carving of a hawk upon it. [569] And he reached right into the box for it. And they held it between them in the box.

Then he again asked him: “What will happen when one sings for it?” And he said to him: “There will be ten whales.” He also refused that. While they held the dancing hat between them, some handsome persons with curly hair over their foreheads and large eyes kept coming out from behind the screens and going back again. He wanted them and pointed at them. “Let those persons sing.” And he refused to give them away. All that time he also held the dance hat. By and by he let him have [these along with] the headdress. Then they struck the two persons on the nose and pushed them out.

In that house he learned how to tie on the strings of the headdress. When he had finished learning how the flicker feathers were going to be placed upon it, he went away from him again.

Then he imitated the headdress. And, when it was finished, he danced with it on. And he began to say: “The sea otter will come floating.” And he said: “One is floating on the seaward side of Sqai′yas.” [570] Then they went to get it. It was really floating there. As he had seen already, blood was running out of its nose. After that, as he sat in the house, he told them where another one was floating. And when they went there it was really so.

Afterward they kept on being found in this way. When one was out in a good place where currents met, he did not count whether there were fifteen, twenty, or ten. [571] Then he said if they would give him and his mother some of them, he would always have them found floating in this way.

Then they began finding whales in the place where he had told them there were whales, although they had not found them. They now found them, although he did not say [again] that they were there. [572] They ceased getting sea otter.

Afterward, when he had acted as a shaman does for a while, he said: “I wonder what is going on in the house of Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea. I wonder why a drum sounds.” Then he chewed tobacco and said he would go down and see. And he fell asleep. After he had slept for a while, tcōxō′xō (noise of waking up) [was heard], [573] and he called to his wife. He had married a woman he owned (i.e., a slave). “Middle, [574] help me to sit up.” Then she pulled him up.

And, after he had sat there looking unhappy for a while, he said: “Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea is going to give a feast. The drum sounded because they are practicing songs. He is going to invite all the supernatural beings. I will go down again and look on.”

Some time after that his drum sounded again, he said, and he went down to him again. Then he entered his door, and Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea said to him, “Big-tail, I am going to invite the supernatural beings to a feast. Come and sit near me so that we may both look on.” Invitation had already been sent out.

After some time had passed, they began to come in. At that time he put Big-tail in his armpit. The killer whales came in through the doorway. The ends of their dorsal fins touched the roof of the house. And, where they were to sit, they came out of their skins and sat.

After they had continued to come in in this way for a while, a certain one who had to cramp his fins to enter came in and sat down.

After that the house creaked. A strong current flowed in through the doorway. In it a great amount of seaweed was mingled. Through the doorway there also came a black cloud. Rain blew on their faces. All the supernatural beings held their heads down. Some time afterward a small being stood up where it had been. He wore a four-crowned dancing hat. And he began to ask them: “What will you do with human beings? Are you going to save the human beings?” Then there were again black showers. Snow also fell about the house. And he again stood in his place. And he again asked them what was going to be done with the human beings. Then there were again black clouds. Hailstones also flew about the house and into their faces. Again the supernatural beings held their heads down. And he stood up in place of these and went in where he was to sit. Nothing happened. That was South-east, they say. [575]

During that time Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea held him in his armpit. He let him look at the supernatural beings. But the supernatural beings did not know it.

As before the house began to shake. Presently the feet of someone appeared coming in through the doorway. After some time had passed he stepped in, and the house shook. Then the supernatural beings said: “A”. He took a step with the other foot. Something with large, broad eyelids entered. Nothing happened.

Some time after that something came along making a rattling noise. By and by she came in with a crowd of female servants. Djila′qons [576] it was who came in among them. She had her eyebrows painted with red paint. They entered. Something about her sounded like a rattle. Big-tail kept his eyes upon her all the time.

But Woman-sitting-and-smelling [577] walked in before her. After having sat there for a while she raised herself up. She began to talk to Djila′qons. She asked her why she had painted her eyebrows red, and Djila′qons answered: “I had it done on your account.” Then she turned toward the wall and wiped it off. And she turned toward the fire and sat down.

Some time after they say that Pestilence [578] came in. His canoe was like a white man’s vessel. Sparks flew out of it. They went through the house. For that reason the supernatural beings were afraid. The things that came out of it are what cause sickness. The supernatural beings feared they would strike them. He refused to enter. He went back.

Then the nephew of Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea went out and said: “You are not the only one who has supernatural power. I have supernatural power. My uncle also has supernatural power. So you better not come in.” Then he (the nephew) entered, and, when he untied a little something against the roof of the house, which was like a hollow tube closed with knots at both ends, Pestilence’s canoe was quickly turned about. Then he said he would enter. “I will go in.” Presently he entered. Nothing happened. [They say it was Tidal-wave [579] who owned that.] All that time a space was left vacant in the rear of the house. No one sat there. By and by the one who came in first sang. And, after he had finished singing, he acted with a mask on from behind the screen they had stretched across. After he had acted with the mask on for a while, it split crosswise [580] on his face, and snow came out of it in a broad sheet. Then it fell first by the vacant seat. After that it fell in front of the chief’s house. And after that his face also split vertically.[580] Out of the split the same substance fell. That was property, they say.

Big-tail was guessing. “I guess it is he on whom we live [for whom the vacant space is left]. It is for The-one-below.” [581]

The next one who came in also started to sing. Afterward he also came out from behind the screen wearing a mask. After they had sung a “Power-song” for him a while and put words into it, his face also split open. Something white and broad fell down around the house in front of the chiefs. Again it fell first by the vacant seat. When they put words into it again it split vertically. Then it again fell first by the vacant seat. After that it fell in front of the chiefs.

All the supernatural beings did the same thing. Sometimes one stood up with his fins on. In that way the sleight-of-hand performances went on.

After some time had passed Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea also began to dance. Then he made a good speech to the supernatural beings, after which he also sang. When he had got through singing he, too, came out wearing a big mask. He also wore a big fin. When they put words into the power song his mask also split. Out of that, too, something white fell. Some fell first by the vacant seat. Then they stopped singing the power song.

There was a great pile of property for those in the house. Before they entered their provisions came rolling in before them through the door. They had two [boxes] or, if chiefs, four. Now they began to eat. It was a whale. And they cut it around and around right from its head and stretched it around in front of the supernatural beings. They spliced another to that also, and then they all began to eat. [582] After all had eaten for some time they stopped. All the big beings went off.

Then Big-tail also went to Skidegate. After he had performed for a time in the same way as formerly, and, when they were starving, all began giving him the food they had saved up. Cranberries, wild crabapples, sīg̣ā′n, [583] roots put up in cakes, [584] berries put up in cakes, and grease, they gave him. They gave these quietly to him while he slept. There was also a quantity of Indian tobacco with them.

And, after he had slept for a while, he spoke again in the same way as formerly, “Tcōxō′.”[573] Then he got up carefully and gave away all off of the top into the fire. [585] Then he also spilled out fresh water around the fire. He gave these to Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea. After that he ate all of it. That night he performed.

And next day he said: “Go out to hunt.” Then they found a whale floated ashore near by. And on account of that the Skidegate people ceased being hungry.

Some time later Supernatural-being-people-always-go-to begged him to accompany him. “Big-tail, go with me to see my elder brother.” And he did not know where he wanted him to go. Then he went with him as he requested. Then he launched a square canoe, he put Big-tail inside of his clothing, and they started off.

They went, went, went for a while, after which they came in sight of something white in the ocean like a mountain, and he let him look out at it. He said to him: “Big-tail, there is the house of my elder brother,” whereupon a strong wind arose, and they returned. They barely got home safe.

Then they dried themselves around the fire in the house of Supernatural-being-people-always-go-to. They talked with one another about it. He was among them. Then he said to him: “Big-tail, when another good day comes, come to go with me again.”

Some time afterward he went to his town again. And, when he entered, he asked him: “Big-tail, will you go with me again?” “Yes,” he said to him. At once they started off again. After they had paddled seaward for a while he said his house had again come in sight. He let him look out. In truth his great white house appeared at intervals over the waves. And again a strong wind arose from the house. It drove them back again.

And, when they again got into the house, he called to him: “Big-tail, do not go with me again. My elder brother refuses to let you see the inside of his house. That is why the wind is high for us. Do not go with me again.” That was the only one among the supernatural beings whose house he was unable to see. His name was “Chief.” [586]

Some time after he got back Yä′yū [587] spoke through him. He made things happen by speaking through him. Four whales floated about. He did the same thing to him as the neighboring supernatural being had done. “Let me go, for I want to see why a drum sounds in the house of Supernatural-being-looking-landward (another name for Yä′yū).”

Then he lay down. He lay there for a while and entered his house. Then some persons, with their fins together, stirred up soapberries in something made of great boards painted on the outside, they used to say.[587] They looked like Peninsula-point [588] soapberries, yet they were different. Now he came home.

He spoke through him for a while longer. Then he became lame. And, after he had sat in the house for a while, he said: “Let me go down to see why a drum is sounding in the house of Supernatural-being-looking-landward.” Then he chewed tobacco, lay down, and continued there for a while.

Now, when he entered his house, Supernatural-being-looking-landward said to him: “I am glad to see you, Big-tail.” In those words he said he was glad to see him. At this time they raised up the stuff they were stirring up with a stick, and it stuck to it. Before he had eaten of that he went up, and, when he awoke, he said: “Why did I come away so soon? I ought to have eaten whale tongue with them.”

After he had sat there for another space of time, he said: “I wonder why a drum has been sounding in the house of Supernatural-being-looking-landward. Let me go down again.”

Then he chewed tobacco, and, while he lay there, he got into his house. Even while he was in the doorway he called to him: “Wait, Big-tail, you better not go up from me. I will invite the supernatural beings.”

Immediately he invited the people. They came in at once. When all got in he began to dance before them. They who came in wore fins. He dressed himself up and came in, and lay down in the rear of the house, wearing a full killer-whale suit. His fins touched the roof of the house. Then he came out of it, and, as he held it in his hands, he said: “Real dorsal fin. Real dorsal fin. What human beings call in a common way a dorsal fin (łg̣ᴀn). Real dorsal fin.” After he had stood around a while, he said: “Human beings keep saying this about me. They keep saying that I used to be a human being.” [589] All in the house laughed at him. It was as if things moved the house.

Now they began eating what they had stirred up. They say they were whales’ tongues. Now, when this was over, the coast between Skidegate inlet and House-point [590] was strewn with whale jaws which had floated ashore. The things they ate in the house of Supernatural-being-looking-landward really floated ashore.

A long time after that they again began to starve. And there was nothing to eat at Skidegate. Then they took him to Da′x̣ua [591], and they lived there with him. And they were starving there. Then they gathered edible fern stumps right behind them. Those they ate. They hunted outward and inward. [592] Sometimes one found the body of a coot. They ate all these things.

One time he performed all night. Then Supernatural-being-looking-landward said to him: “Big-tail, have them stop making the little supernatural women living along the shore cry. [593] Say that I will give the human beings something.”

And next day he repeated it to the people. “Let no one go anywhere. Supernatural-being-looking-landward says he will give some food to the human beings.” But still they all went out to look for food again up and down the inlet.

That night he again sang a song for himself. In the night the wind blew in from the sea. At daybreak he stopped singing. The day after that one went out very early. Astonishing! He came in and he said, “Get up quickly. It lies near Eagle-rock. [594] Astonishing!” All moved at once. He did not eat of it because he was a shaman. Now they were saved. They stopped starving.

At that time the slaves at Skidegate starved to death. Then a man of the Seaward-sqoā′ładas set snares at ʟā′stᴀlañ [595] for cormorants. His slaves alone did not die. Then one tried to set snares near him, and he refused to have him there. He obeyed and went off. He was named Gū′stas. He killed people by means of witchcraft. That is why they did what he told them to.

After another long space of time had elapsed, Welcome-point’s[567] son spoke through him. He put words into his song inside of his father’s house. He sang to get his father’s things he had promised. He was unsuccessful. He sang for the spring salmon his father owns. He was unable to get them. His father was stingy.

Now an old man in the house said: “The chief’s son would do it if he could. Even I will put out a few sea-eggs.” The first time he promised not the least thing happened. Because the old man said he would put out a little, they had more sea-eggs than they needed in Skidegate inlet.

Some time after this people went to Skedans, and he wanted to go with them; and he went. And he arrived there with them. And the day after they went to ʟi′nsū, [596] and he went with them. Then they landed at Kꜝū′dᴀsʟꜝxa, [597] and he crept ashore. Then he lay in the sunshine.

Then they said to him: “Hurry, Big-tail, and come.” And he entered the house of Ku′ndjîgit. [598] “Is it you, Big-tail?” And he said it was, and he was glad to see him. And now he saw the inside of his house. He saw whale tails lying piled one over another in all four corners. He was proud of the inside of his house. He had the most whales of all the supernatural beings. That is why he showed it to him. He did not speak through him.

This story is one of the most important for an understanding of shamanism among the Haida. The word used for “tail” here is applied to the tail of a fish or whale, and the word for “big,” qō′na, also involves the idea of great power.

THE STORY OF HIM THROUGH WHOM Łᴀ′GUA SPOKE

[Told by Abraham of Those-born-at-Qꜝā′dᴀsg̣o, to whom it was related by an old man of Ninstints]

At Middle-town [599] Łᴀ′gua spoke through a certain one. After he had acted as shaman for a time, while they sang for him, he began to whip something. At once he began to fast. All that time he whipped it. The town people wanted to see it. They wanted to see the thing he spoke about. [600]

After a while he sang that he held his supernatural power, Łᴀ′gua, in his teeth at the end of the town. His supernatural power also made the water smooth for some time. All that time they fished for black cod. Every time they came in from fishing those who handled the lines gave him two black cod. His wife had a great quantity.

By and by Łᴀ′gua told him to go out fishing with them. He went with them at once. After they had fished for black cod for a while and had started away, they came to a point of iron sticking out of the water. Then the shaman sat upon it. [601] And he gave them directions. “Go in, and then come out to meet me,” he said to him.

As soon as they had unloaded their black cod, they went out to meet him. It was evening. They called out to one another. Then they approached each other. When they called out after it had become dark he answered them. At once they went to him. Immediately all the canoes began to tow it ashore. They used a black-cod fish-line for the purpose.

After they had paddled for a while, it became broad daylight, and they towed it in at the end of the town. It was only for Those-born-at-Sa′ki.[599]

After they were through eating they began to split off iron wedges. When they got through with that they began to hammer out the iron. They made spears and knives of it. The news of this iron passed over the island. At once people started to come for the iron. They exchanged a slave for one piece of iron. They kept selling it. They worked this into war spears throughout all of the villages.

After they had traded with this iron for a while, Inlet people [602] came in ten canoes. After they had been there for a while, news came from the towns up the inlet that they would try to make trouble for them during the gambling. Then the Middle-town people said they would not let them do it at their town. They were on the side of the Inlet people. Secretly they made different arrangements. They deceived [their visitors] by saying they were on their side.

One morning they came to gamble. As soon as they landed they spread out their gambling mats. They formed a line on the side toward the sea. The Middle-town people told the Inlet people not to be afraid. At once they began to gamble. And after the town people had put on their weapons they stood behind them. They held their spears, and they held their knives.

After they had talked for a while over the betting and had begun to gamble they stood with their spear points upward. Then they turned around at once and speared all. They killed all. The others did not scratch a skin in return. All their wives and their children who were in the houses they enslaved. Not one escaped.

Then the news that they had destroyed them went over this island and the news also reached the Inlet.[602]

After that one for whom they were going to get a grave post slept alone. His mother-in-law, who was a widow, stayed with him. When winter came he told them to make a pole in the shape of a killer whale’s dorsal fin, the lower part with the carving of a grizzly bear upon it. He belonged to the Slaves. [603]

At once they went out to get it. They came to tell him. They pulled it ashore, and, after they had carved it for a while, it was finished. And the day before the one on which they were to raise the grave post he pounded up tobacco and gave it to a shaman there.

Then his supernatural power entered him. They sang for him. Very soon he got through. Then he said: “There are many eyes of strangers upon me. Over there, too, lies my trunk.”

Now it was night. In the night the Inlet people came to the town and killed all the people. They enslaved all the women and the children. All the time that he who got the grave post was supposed to be sleeping alone he was in love with his mother-in-law. His name was “Sealion’s-neck.”

Łᴀ′gua was a Tlingit spirit, and there were several stories told about him. The following was taken down by me in English:

Łᴀ′gua once “came through” a Tlingit. He was a poor man, but his Power told him that some day he would be rich. By and by enemies came and carried him off as a slave. While he was still a slave, his Power came to him again, and told him that he would be a chief. He said: “No, how can I be a chief, when I am a slave sitting near the door? You better stop talking to me.” “No, by and by you shall be a chief.” He was a slave for five or six years, and during all of that time his Power kept promising him that he should be a chief. One night, when he was acting as a shaman, his Power threw something called Lā′nas ya′mᴀg̣a, which makes people love each other, on the whole village, and everyone fell into a deep sleep. Then he and some of his fellow slaves filled two canoes with children whom they were going to enslave, and the canoes went off without a paddle being used. Long after day came the parents awoke and pursued, but, when the pursuers came near them, the slaves’ canoes became islands covered with trees, and they were passed by. When the pursuers passed on their way back, the same thing happened again. Finally he reached his own town and, from the sale of the children he had taken off and from the property received from the relatives of the slaves he had liberated, he became a great chief.

CLOUD-WATCHER

[Told by Abraham of Those-born-at-Qꜝā′dᴀsgo]

A Tlingit supernatural power spoke through him. After he had acted as shaman for a while, and, when all were at Tꜝā′łdi, the son of the chief of the salmon spoke through him. At that time there were no salmon on this island. Then the salmon came like a strong wind.

At that time he used to go into a deep place. His moose-skin blankets had pictures of salmon on them. He also wore a dance hat. He had a dancing skirt. He had rattles of puffin beaks.

At that time the chiefs refused to allow him [to go down]. They told him he would swim away forever. Then he became disgusted, so they said the salmon would be lost, and they let him go down. They let one who was always truthful go with him.

Then they sang for him in the way he told them. “When I go down, do not stop singing the spirit song until I get back.” Just at evening he prepared to go, and, after he had danced around the fire for a while, he went down. Immediately Lā′ma [604] went after him. After he had gone they sang for him, and he went into a deep place.

Then he lay still in the creek like a dog salmon. Lā′ma thought he would swim away, and he held the lower edge of his moose-skin blanket in his hand. After he had stayed in the water for a while, he jerked like a dog salmon sending out eggs. After he had done this four times he stood up. He was not wet in a single spot. All that time they sang for him in the house.

Then there were great numbers of dog salmon in the creek. When he stood up in the house all looked at him. He was not wet in the least. Then dog salmon nearly surrounded the coasts of this island. Before that there were few salmon, but a strong man dried three dog salmon during a season. The strongest man got five. They put two away, and, taking one along as provisions, they spent the winter in the neighborhood of mussels.

He had them get a large drum off of the east side of a big cedar. They used to hang that up.

After that Sᴀqaiyū′ł [605] spoke through Cloud-watcher at Łg̣ō′gi. When his voice came through him he ran into the sea. Then he started around the town begging. He came into a house and held out his blanket. “Djū x̣undâ′-î.” [606] They did not understand his words. By and by in one house he entered Djat-gitcꜝî′ñgaga guessed what he meant and put five plugs [of tobacco] into his blanket. At once all in the town gave to him. They each gave him five plugs.

Some time after this they were all at Sea-grass town. [607] Then there was much sickness. And an old woman went to the end of Sea-grass Town. Then she held her hands up. She wanted Power-of-the-shining-heavens [608] to look upon her. From above they saw what she did.

After that, when autumn came, three towns were gathered together at ʟgakîtsgalā′ña. [609] They were there on account of A′nkustᴀ. [610]

After that, when they went to get provisions, a Town-of-Djī′gua [611] man named Waters became a shaman at Łg̣ā′g̣a. [612] At once they built a large house for dancing. All the time they were dancing there he did not mention his name. He was left-handed. He held a club on the left side. On his right side he held a war knife, wearing it point outward. They sang for him. He also had a grizzly bear head.

After they had sung a while for him he ceased to use these things and wore different ones. At once he again stood up for the dance. After this dance had gone on for a while there, they came to Sea-grass town.

After the dance had gone on at Sea-grass town for a while, he told them where an eagle was sitting. He foretold that there would be two blue feathers on either side of its tail. At once they went to get it, and, when they had got it, although they did not speak to him, where he lay in the house he struck the roof in his joy. Then he mentioned his two names. “I am Wu′ltcꜝixaiya. I am Ūdagiā′g̣ᴀñ.” That was the Moon’s youngest grandchild. [613]

When they went to Metlakahtla to gamble he became angry with one opposite him, and, when he stood up, he became ten. For that reason his elder brothers were afraid of him.

Because they had mercy upon the one who held up her hands, he (the Moon’s son) came down to Sea-grass town. He still had the eagle in his possession and used the bone club and the knife. At that time He-with-only-one-fin [614] talked to him. “Chief, I know you. You are Ha′ostī. The people are afraid of the things you use. The chiefs’ sons among the people, when they dance, use good rattles.” At that time he stopped using the knife and the club. His words pleased him. He held a puffin-beak rattle and a large rattle in his hands. On the left side he also held a chief’s rattle. He began to act in two different ways.

When he first started to perform they sang a spirit song for him: 𝄆 Gilâ′dᴀm ga′dani gia â gīlâ 𝄇 𝄆 âmaiyâ ga wīnâxnôx nâ gaa 𝄇. [615] Before they sang he sang alone. “Who is the great supernatural power?” This is the spirit song that they used to sing for him. At this time, after he had acted as shaman for a while, he stopped using those articles.

And he also used to wear fine cedar bark hanging from around his neck. He held one end of these hanging in a bunch over the fire and then acted as a shaman. Then burning coals flew round upon them. At once they began to dance. All wore fine cedar bark hanging down from their necks. They had two strings of it around their arms. They also had some around their heads. On top of this [small] trees were stuck in. They used to dance with these. 𝄆 “Yâ hô ē ahēhaiya 𝄇 come hither great power.”[615] They all danced, singing this.

They came in dancing. Then, when they came in, he looked at them from where he stood in the rear of the house. He looked to see if anyone were sick. If one smiled a little, he said: “The people have untroubled minds.”

While that was still going on, summer came. When they were going off to the lonely places (i.e., camps) he started to sing another song. [616] This was the song. When he got through singing he stood up, and he said: “People, you are safe. Wherever you go in your canoes, sing this song. You are safe.” He came down and helped them. While he (the spirit) was still speaking in him (the man), he died.

Here is all of this.

The name Cloud-watcher occurs in one other place, in “The story about Him who destroyed his nine nephews.” He belonged to the Town-of-Djī′gua people, an important Eagle family at the old town of Kloo.

STORY OF THE SHAMAN, G̣A′NDOX’S-FATHER

[Told by Abraham of Those-born-at-Qꜝā′dᴀsgo.]

G̣ᴀ′ndox’s father was making a canoe inland from one end of Sea-grass town. [617] One evening, when he came home, he dropped dead [618] on the sand at the end of the town. Then they ran to him, and carried him over to his house.

Qołdai′yêk [619] spoke through him first. Whenever his uncles became shamans, he always made a hole in their minds first. He did not tell his name. Instead he turned about around the house. After they had taken him in and came to know that it was Qołdai′yêk, they began to sing a song for him. After they had carried him around the fire four times he began turning around.

Afterward Hū′dᴀgiag̣ᴀñ also spoke through him. He acted like the former one. When he had ceased to act Sᴀqaiyū′ł [620] spoke through him. When they sang for him he walked about entirely on the ends of his toes.

After he had spoken through him for a while, a certain person fell sick. When he was almost dead they got him. Then he fasted four nights. At the end of that time, just before daybreak, he went out to look for his soul. Two other persons went with him. He went round the town on both sides of the houses. By and by he seized his soul. He made a noise like that of a young sea otter.

At once his companions seized him and carried him toward the house. When they carried them (shamans) so, they were very careful, because the shaman had the soul between his hands.

While they were carrying him along the trail, a Smaller-part-of-village’s-stomach [621] came out of the ground. Then Sᴀqaiyū′ł said to him: “Get it, master. Throw the man’s soul away.” “No, I am afraid they would laugh at me. I am also afraid of being put to shame.” Then Sᴀqaiyū′ł said to him: “You will not sit among the chiefs in the rear of the house. You will sit among the slaves near the door.”

All that time they were singing for him in the house he had left. Presently, after they had carried him into the house, they put a mat over him and the sick man. There he put his soul into his mouth. Immediately he was saved.

Pestilence [622] married one of the daughters [623] of the Moon. When he heard the news about his sister in some way, Wu′ltcꜝixaiya [624] went to get his sister. He put on a steel coat and launched his canoe. His canoe was covered with boards. Then he knocked down the rock front of the house of Pestilence with a bone club. Afterward he went in and got his sister. For that reason there was much sickness.

Then Wu′ltcꜝixaiya had mercy on Sea-grass town and went down there along with Dilᴀgiâ′. [625] When many people were dying he (Dilᴀgiâ′) went in to dance before Pestilence. He held a long cane the surface of which was painted red. He stuck it up slantwise, stood upon it, and danced. Then he made him feel good, and the sickness ceased. He spoke through Gᴀ′ndox’s father. Then he told him these things. Sᴀqaiyū′ł stopped speaking through him.

After he had spoken through him for a while, he wanted some turnips, and all in the town gave him some. Through these he became more of a chief in the country of the supernatural beings. When his (Dilᴀgiâ′’s) voice first struck him, he sang in all the houses of the town for himself. After that he went into his own house. He was also always dancing there. “Yâ â â yâ â′aiya nagun dâ â hai i ya Dīlagiâ ahai i yâ.” [626] This is what they sang when he danced. It is a spirit song.

After that one of the Pebble-town people [627] came to invite them. Then one through whom Property-woman [628] spoke came by himself in a canoe. At that time Dilᴀgiâ′ told him he had stretched some bad thing (or spirit) over the town. Then he danced before him. [629] And he made him feel good.

Some time after this, after they had gone to the mainland, a different one spoke through him. His name was Bᴀlê′la. [630] Then they returned to Sea-grass town with him. Then they sang for Gᴀ′ndox’s father in the canoe. He danced as they came. And when they landed he asked for a plank in the Tsimshian language. Then they had one rest on the edges of the canoe. He came down upon it to the shore. [631]

And, when he got into the house, the house cover only was open (i.e., it was crowded with people). He danced the way Wu′ltcꜝixaiya used to. When he began to dance he was proud, and he had himself pulled upright. After that was done he began to dance.

After he had danced for a while he would say: “Stop and throw away the cedar-bark roofing. Destroy also the indoor latrine. Use cedar planks for your houses. When you go to bed leave your smoke holes open. Boxes of property will soon fall upon you. Iron people [632] will come among you.” He said that. He said there would be plenty of property for them.

Then all in the town danced very much again. The Kitkatla people also brought over Bī′ni’s[630] songs to Skedans. They sang his also very much as they danced. At this time a schooner was wrecked [in Cumshewa inlet]. Then blankets were gradually distributed in quantities. This went on for a long time. Then, according to his word, they used cedar planks for house roofs. They also stopped using indoor latrines.

Then he wanted fire drills. Now all the town people gave fire drills to him. When they came in with them he let them all drill together. Then he looked on. After all had done the same thing they put them into the fire. That was why he had them give them to himself.

When they stopped dancing they waved their hats. He sang a song. When all stopped he whistled. Then they stopped singing his [song, which sounded like this]: “Tcô′lōhô′ldīdôlgîts.” [633]

Afterward Sᴀqaiyū′ł again spoke through him. And, after the dancing had gone on a while longer, he wanted to sleep. At that time the Sea-grass town chiefs would not let him. By and by, since they feared the supernatural beings might say something different from what they wanted if they refused, they let him sleep.

When they agreed they made a sail house [634] for him in the corner. And just at evening he went in and lay down. Next day, very early, before the raven cried he awoke (lit., departed). After that they again came in dancing. When they stopped dancing he had me sit near him. Then he began to tell me quietly [what had happened].

At that time he (Sᴀqaiyū′ł) stood on top of the mountain on Qꜝᴀ′ñga with him. Then he took a handkerchief [635] out of his pocket, put it over his face, and wept. His clothes were all white. But he had no coat. Something with wheels [636] stood near him, and presently he put him into his pocket on the right side. Then he got into this, and he struck it. It went right along. After he had gone along slowly he came to a city with him and took him out of his pocket. And he stood up.

A big being with a black skin stood there. He also had a big gun. He stood pointing it downward at the earth. Sᴀqaiyū′ł handed something to him out of his pocket. After a while he took it without looking at him and put it into his mouth. He did not know what it was. He thought it was Indian tobacco.

Then Sᴀqaiyū′ł said to him: “Do not be afraid, master. Even the supernatural beings die. Where my three sets of clothing hang up, I have lived a long time. I died three times, but my body never dies.”

When he went thither with him, he saw a large kettle boiling out of doors. He said he did not see what made it boil. Near it was a long thing, the lower end of which was square, on which the Kwakiutl who had killed a certain one along with a Haida were nailed. [637] They had put them into the kettle. There they remained.

There he saw his uncle. Then his uncle asked him: “Did you see the one standing there with a black skin? He shoots down on those people below who treat each other badly. Then the land below is also full of smoke, and there is sickness everywhere.”

Then his uncle [638] spoke to him through the doorway. “Why are you here?” “Sᴀqaiyū′ł brought me around in that thing.” “Be watchful. If one always watches, he, too, will live here. The black man always keeps watch on those who are foolish.”

At that time his uncle said to him: “Some time ago one came down through me. And he lived in this town. Now he lives far inland. They fear to mention his name.” His uncle talked with him for a while. Again he said to him: “Do not let his name be mentioned again below. You can not mention his name [for it is too great]. If a child mentions his name tell him to stop.” [639]

Then he went down again with him in the thing with wheels. At that time he awoke in the sail house. Not a long time afterward he died.

This is the end of it.

This story is of exceptional interest, both from the insight it gives into native beliefs generally and for the picture presented of the influence exerted on those beliefs and over the external life of the people also by the coming of white men. G̣ᴀ′ndox was evidently this shaman’s daughter, and the name appears to be Tsimshian. After he became a shaman, however, he was known, as was customary, by the name of the spirit who was speaking through him at the time. He belonged, like two of the shamans in the preceding story, to the Town-of-Djī′gua-People of Old Kloo.

I was fortunate in having obtained information regarding this shaman from one who knew him intimately, and to whom, it appears, he confided some of his spiritual experiences. The shaman is well known to all Skidegate Haida, and many other stories are told regarding his predictions. For some of these, see Memoirs of the Jesup North Pacific Expedition, volume V, part I, page 39.

DJILA′QONS

[Version obtained by Prof. Franz Boas.]

Ten men intended to catch fish near Q’a′daso near ʟō [New Kloo]. They went there in their canoe and caught the fish by means of snares which were attached to the points of poles. One of these men wore a hat showing a design of a cormorant (k·ʼā′lo) belonging to the Eagle clan. Whenever he caught a fish his hat fell down into the water, so that he did not catch any thing more. Finally he grew angry and scolded the water. He took his hat and said: “I strike your vulva with this hat, Djila′qons.” Finally the people went ashore, where they made a large fire, intending to eat the fish. [The name of the fish was Tā′ʟat, the charr (or rainbow-trout)]. They roasted them. After a little while a large frog came up to the fire. They took it and threw it into the flames, and laughed when they saw it burn. After a short while there was a clap of thunder, and the frog burst. After a little while the same frog came back. They put more wood upon the fire, and threw the frog into it; but when it was red-hot it jumped out of the fire.

Now they returned to their village. They saw a man walking along the beach, following them. He shouted: “When your canoe reaches yonder point of land, one of you shall die. At the next point of land the second one of the number shall die, until you are all dead. Only the steersman shall reach your village, where he shall tell what has befallen you, and then he, too, shall die.”

After a little while they heard a large man coming, who struck his abdomen, and the sound was like that of a drum. Then they laughed at him. They struck his abdomen with sticks in order to hear the noise. He said: “I wish to help you,” but they did not listen to him. He said: “A fire is coming. It is going to burn everything.” After a while they saw an animal coming, with a beak like that of a mosquito.

Another day a few men went out hunting seals. They met a seal which looked up at the sky and said: “This cloud looks as though all the people were going to die. The same thing happened long ago.” [All these were prophesies of the general destruction of the tribe.] Then the man returned without killing the seal.

Now the whole town was burned. The fire came from the water, burning everything. All the people were killed. Only a young girl who had just reached maturity hid in a cellar near the doorway where the people used to urinate. She alone was saved. Her name was Yēʟʼukx·īna′ng. Then Djila′qons came from out of the water. She took her staff, beat time with it, and sang a mourning song. She found the young girl, who became the mother of the Djʼēguaʟlānas.

This is one of the most important Haida family stories, Djila′qons being considered the ancestress, or at all events special patroness, of all those of the Eagle clan, while from Sounding-property, the sole survivor of the town of Djī′gua, were descended the following four great groups of Eagles: Those-born-at-Skedans and the Town-of-Djī′gua-people of Old Kloo, the Witch people of Cumshewa, and the Sealion town people of Kaisun. Besides these several claim to have branched off from the above, and the Lā′na tcꜝā′adᴀs claim her as their ancestress because a man of their family took her over to the Tsimshian. They are not, of course, regularly entitled to the distinction.

A version of this story obtained by myself was printed in the Memoirs of the American Museum of Natural History, Jesup North Pacific Expedition, V, part I, pages 94–96, and another was printed by Professor Boas in his Indianische Sagen von der Nord-Pacifischen Küste Amerikas, Berlin, 1895, pp. 310, 311. My story-teller gave the following as one of the crying songs used by Djila′qons at this time: Wâ â hâ â g̣adā′g̣a-łîña′-i⁺hēyē, etc., the whole being accompanied by weeping, sobbing, and the labored breathing that accompanies. The two words mean “those who were going to have property,” the thought being “Oh! those that would have had property if I had let them alone!”

STORY OF THE HOUSE-POINT FAMILIES

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

The son of the town chief of House-point was half crazy. The children of the town played at G̣ałna′s, [640] and all went home, and he came after them. And in the place where they had been playing something with four faces was rolling around, [exclaiming]: “Great-crazy-days, Great-crazy-days.” Then he ran to catch it, but he did did not see whither it went.

One time he threw stones at it. After he had done this several times he saw whither it went. Then he chased it. He chased it, chased it a while, and it went into the ocean before him. And he also jumped right in after it. After he had pursued it along upon a trail in the ocean for a while, he chased it out in front of “Upset-canoe” [641] and it sat waiting for him on the beach. Then he sat near it. It talked to him there.

Then it took a bag off of its back, laid it near by, took out of it a partly finished canoe and taught him how they were going to make them. It told him how they would stretch it and would build a fire inside.

Then it took cedar bark out of its bag. It told him its name was g̣a-i. [642] It told him they would use this for houses. And it told him they would sew together the canoes with the cedar limbs and fasten the cross seats in place with them.

After it was through telling him, it struck the man with its elbow. Yū′iyā′⁺. It pushed him down. It became a bird and walked down from him flapping its wings. It dived and came up far out. But then he saw a Redhead [643] floating on the water out at sea. That it was that was helping the people to settle at House-point.

And afterward he came home. And he told his friends. Then they began to make a canoe. As he told them, they fastened down the seats with cedar limbs. When it was broken, they sewed it together with them. And, when he explained to them about the cedar bark, they also took that. They put cross sticks [644] in the pieces and made houses. This is how they began to live under cedar barks. And at that time they also began fishing in the ocean.

And it also taught him other things in the same way. It told him how they were going to fasten halibut hooks with roots. And it told him that they should pull off cedar bark and weave mats out of it. It also told him that they should twist it into ropes and use it that way in fishing.

After some time had passed, they had snares set for eagles. And they sat in holes under these. When any were caught in them they broke their wings, and at evening they took as many as they knew were theirs.

One day a man caught one with slender claws. And, when he went for all at evening, one of his eagles was lost. The Tsimshian bought the feathers. That was why they gathered them. Then they reported to one another that one had a hawk. [645] And he who missed one of his own heard it was his and went to ask for it. Then they would not give it to him, and some quarrels took place.

Then they put on their weapons. They put on ta′oga-i, [646] gorgets, helmets, war coats, and two thick hides, one over another. [They had] war spears. The young men had bows. And they came together. After they had fought there with each other for a while, they stopped and moved apart. [647]

After a long, quiet interval, a person went to Peoples’ town [648] to gamble and [saw] another come out from Peoples’ town wearing marten-skin blankets with the fur turned out. His gambling-stick bag hung from a wooden float. He reported it to them, and they ran thither. Then he kept crying: “G̣ᴀngūdā′ñ. My seed. My seed.” [649]