Chapter IV: Part 4

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This is the end.

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

DAIYŪ′-AŁ-LĀ′NAS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Giê′nhao la g̣ᴀn l’ āxᴀnā′g̣ila′-i ʟ̣ū lᴀ la gīdjigī′łdas. Nᴀñ djā′das sʟꜝg̣u′ñ x̣iā′lāgᴀs g̣axaga′-i g̣ei qē′xaiyañ wᴀnsū′gᴀñ. Giên la g̣ei lᴀ dᴀ′ñnanᴀñᴀs giên lᴀ la xā′gudjañas. “G̣ō′tgūł xā′-idᴀg̣a-i xᴀn dᴀñ qîñīg̣awa′gᴀsga” hᴀn l’ sī′wus. L’ qā′dji lā′g̣a lᴀ qꜝadai′yag̣ᴀn. La′hao Ī′ʟꜝgᴀs hᴀn ʟꜝ kī′g̣adagᴀ′ñga.” Giê′nhao Daiyū′-ał-lā′nas lᴀ la tia′ʼgas at gūdᴀña′-i lā′gᴀñ wᴀnsū′ga.

Giên Qꜝā′stᴀ gu ʟꜝ naxā′ndies. ʟ l’ ʟ̣ā′g̣agᴀs g̣a′g̣añ lᴀ i′sîs g̣ᴀn gᴀm ʟꜝ u′nsᴀtg̣añañ wᴀnsū′ga. L’ nā′ñgᴀñ qa′odihao tcī′na lᴀ ʟ̣′sʟtcꜝai′yañ wᴀnsū′ga. Tcꜝū u′ngua l’ nā′ñg̣atcꜝus. Kꜝiäł la gi la qē′xagᴀñᴀs. Qa′odihao l’ dā′g̣alᴀñ stā′nsîñxai′yas nᴀñ da′og̣anagas giūga′was lā′g̣a l’ tā′agañ wᴀnsū′ga. Giên lᴀ si′łg̣a tcꜝidᴀ′n x̣āł lᴀ gañā′ñ g̣e′ida lᴀ sila′-iᴀg̣a lᴀ ʟ̣łinā′gañ wᴀnsū′ga.

L’ nā′ñg̣atcꜝiwa′-i ʟ̣ū l’ sila′-iᴀg̣ei lᴀ qē′xas. “Tā′xetg̣añ dina′ñ,” hᴀn l’ sī′wus. Tcī′na-i si′łg̣a ᴀ′ñg̣a l’ gū′dᴀñasi. L’ sila′-isi xag̣ā′gases hao lᴀ łiñg̣ai′yañ wᴀnsū′ga.

Gut l’ naxā′ñ qa′odihao nᴀñ kꜝwai′yagas kꜝodaʟ̣′g̣o-ułaiyañ wᴀnsū′ga. Giên dag̣ala′-ig̣a la gū′stᴀ nᴀñ qagā′gas kꜝōdaʟ̣′g̣o-ułas. Giên dag̣ala′-ig̣a î′sîñ nᴀñ kꜝodaʟ̣′g̣o-ułas. Hᴀn ēdjî′ndixᴀn djī′guag̣a kꜝō′daxā′g̣o-ułasi.

Giên gaatxᴀ′n g̣ālx̣uā′ nᴀñ da′og̣anas ta′-idig̣ᴀ′ndixᴀn l’ djā′sg̣a l’ tꜝa gi qꜝa′oʟꜝxas. L’ sqᴀnsg̣ā′djudie′s. L’ djā′sg̣a l’ g̣ō′da ʟ′gūdᴀñᴀs. Lᴀ qāłai′yasi. Giên l’ dā′łułda′s giên l’ g̣ō′tg̣ei l’ djā′sg̣a gī′nᴀ gītcꜝai′yas l’ dᴀlqꜝᴀ′lgutsg̣ā′łas. Giên lᴀ dᴀñsqꜝasdai′yasi giên lᴀ squ′ngudᴀñasi. Giên î′sîñ gañā′ñ lᴀ la isda′s. Î′sîñ l’ dałulda′s. Giên lᴀ dᴀñsqꜝasdai′yasi giên lᴀ qîñsqā′gîñᴀsi.

Giê′nhao g̣ō′dᴀx̣uaga-i lᴀ dᴀñsqꜝasdᴀga′-i ʟ̣ū′hao l’ g̣atuła′s giên g̣ᴀ′ltaxaga-i gī lᴀ xada′si giên djā′asîñ stᴀ lᴀ qā′gᴀñg̣ada′gᴀs. Giên l’ djā′sg̣a lᴀ ʟ̣g̣a dā′awas. A′nᴀñ qꜝā′-ig̣odies g̣adō′xa dā′g̣ᴀñ lᴀ x̣îtqag̣oñgoa′ñas. Lᴀ x̣îtgî′ndal qa′odihao Tꜝēs-qoa′naiya nā′g̣a g̣ei djā′asîñ stᴀ lᴀ qā′gᴀng̣atcꜝai′yañ wᴀnsū′ga. G̣e′istᴀ ê′sîñ dā′g̣ᴀñ lᴀ xagada′ʼgas.

Giê′nhao î′sîñ lᴀ lᴀ x̣îtgî′ndal qa′odihao Qa-it-gwa′-ig̣a gu lᴀ qaʟꜝxai′yañ wᴀnsū′ga. Giên qō′ya-iqā′gᴀn lᴀ tcꜝiła′si giên sʟ′xodjî g̣ei î′sîñ lᴀ tcꜝiła′si. Hᴀn l’ wag̣ᴀ′ndixᴀn łiña′xᴀn ʟga-i g̣a kꜝi-ᴀ′ng̣adasi giên łg̣ē′da-i wa g̣a l’ dastā′sgidesi. Kꜝī′wag̣eiłsi gut lᴀ qała′si. Kꜝiwa′-i lᴀ dᴀ′ñat agᴀ′ñ dᴀñgᴀmstᴀła′si, giên dag̣ᴀ′ñ gut l’ xagūłai′yañ wᴀnsū′ga.

Gagū′t lᴀ qag̣ᴀ′ngaʟai′yag̣ᴀn hao Tꜝā′xet-kꜝiū′ᴀg̣a hᴀn ʟꜝ kī′g̣adagᴀ. Taxeda′-i nᴀñ łî′ñg̣aiya′g̣ᴀni. Atha′o kꜝiwa′-i ʟꜝ kīg̣adagᴀ′ñgᴀñ. “Łgîtgia′g̣ᴀñ g̣a łᴀ ga xē′giłū′da Łgîtgia′g̣ᴀñ g̣a łᴀ ga xē′gᴀñū′da.”

Giê′nhao Qꜝā′stᴀ g̣a î′sîñ lᴀ qā′-idañ wᴀnsū′ga. Giên gu kī′g̣a ʟꜝᴀ gi lᴀ sū′udax̣idag̣ᴀn, “Xē′gîndā′lłas,” “Sg̣ā′na-djat-ʟg̣a′okꜝoa′nsg̣as,” “Sg̣ā′na-djat-lalā′g̣a-gut-skiä′mskun-nā′was,” “Na′g̣ei-ga′iłas,” “Sîns-g̣a-na-x̣utā′-ix̣iwas.” Giê′nhao “Sg̣ā′na-djat-kꜝia′g̣a-ga-xē′gᴀns” hᴀn da′og̣anᴀñ lᴀ kī′g̣adas. “Sg̣ā′na-djat-g̣a-ga-xē′gᴀns” hᴀn agᴀ′ñ lᴀ kī′g̣adas.

Giên Gîtîngī′djats sg̣oā′na qꜝadᴀ′ñ lᴀ qā′łdas. Giên l’ daog̣ᴀ′ng̣a î′sîñ lᴀ stᴀ qā′x̣iasg̣as. La′hao Qꜝā′stᴀ qꜝā′tgu gu ga kꜝoā′nʟꜝxagᴀñᴀñ wᴀnsū′ga. Giê′nhao g̣ᴀ′nʟ̣a-i qā′sg̣a agᴀ′ñ lᴀ ʟg̣ā′g̣eiłdaiyañ wᴀnsū′gᴀñ. La′hao tā′xeda-i dag̣ā′ñ wᴀnsū′ga. Gᴀm ʟꜝ ʟā′skîtgū′tg̣añgᴀñgā′ñagîn nᴀñ ʟꜝ tia′ʼg̣ases. Giê′nhao taxeda′-i qꜝā′si-lāgā′ñañ wᴀnsū′gᴀñ.

Nᴀñ djā′adas qała′s sila′-ig̣a hao ʟꜝ ā′xadax̣ida′ñ wᴀnsū′ga. Daiyū′ał-djina′s ā′xada-i xai′wasi. Giên l’ ā′xada qa′odihao gaatxᴀ′n Sg̣ā′na-djat-g̣a-ga-xē′gᴀns g̣ā′lx̣ua ʟꜝ qea′ñañ wᴀnsū′ga. Taol gia′at xē′dᴀx̣ustᴀ lᴀ tā′dᴀs. U′ngu sg̣ā′ltcꜝît gia′at lᴀ tā′dᴀs. Lā′g̣a ʟꜝ qea′ñañ wᴀnsū′ga. ʟꜝ ā′xadadi qa′odihao sg̣ā′lᴀña-i wᴀ gu lᴀ sg̣ax̣idā′g̣ᴀni. “A tcinā′ g̣aog̣ā′ gut łᴀ. Kudjū′giagᴀñdāl wᴀ gut ē kū′łgᴀłdā′lgîł.”

Tcꜝig̣ogī′g̣a lnagā′-i dī′tgu tcꜝū gia′gᴀñasi′hao ʟꜝdjat hᴀn kig̣ai′yañ wᴀnsū′ga. Lᴀ sagū′stᴀ nᴀñ djā′da nā′gᴀs. Gᴀm ʟgu ā′xᴀt łā′ña-i lᴀ łgia′l łiña′-i ga′og̣āñañ wᴀnsū′gᴀñ. L’ qꜝᴀl lā′g̣a g̣ā′awa ʟ′djiwus. Giê′nhao sg̣îl gā′-ikꜝugāwas lᴀ qēxa′s giên lᴀ ʟstai′yañ wᴀnsū′ga. Lᴀ gi lᴀ ᴀ′nłᴀg̣adas. L’ x̣êl wa g̣ei sg̣ā′djiwus. La g̣ei lᴀ ᴀ′nłas giên ʟꜝ ā′xadas g̣ei lᴀ xē′tgu lᴀ ʟ̣gî′ñgoañᴀs. Wᴀ gu taxeda′-i āxada′-i g̣e′istᴀ lᴀ sʟꜝsta′si giên la qai′îsi giên ᴀ′ñg̣a lᴀ qꜝā′dagᴀñasi.

Î′sîñê′sîñ gañā′ñ lᴀ ī′djiñᴀsi. Axada′-i ga dag̣ā′si tās xax̣idesī′ giên axada′-i at ʟꜝ xaskîtsg̣a′si giên “Ku′ndᴀx̣ūñ wā′dᴀg̣a-i.” Giên gaatxᴀ′n g̣ā′lx̣ua g̣ei lᴀ ʟ̣gî′ñgūña′-i ʟ̣ū łg̣a at la nᴀñ qꜝatsg̣a′s. Lᴀ gi qa′osgîtsg̣a′si. Gᴀm lᴀ gu g̣ałg̣ā′g̣ᴀñᴀs. Sîñgaʟ̣ana′-i gu nᴀñ djā′da tꜝē′stᴀ tā′xet kꜝu′ng̣odia gu ʟ̣′g̣o-ułasi.

Ga′-istᴀ lnagā′-i g̣ā′g̣odi qa′odihao nᴀñ kꜝwai′g̣alᴀñ qoa′nas wa′ʟ̣uxᴀn djatinā′g̣añ wᴀnsū′ga. Giên g̣ā′lx̣ua ʟꜝ ā′xadas. ʟꜝ gᴀ′nłg̣alᴀñʟꜝxas giên taxeda′-i ʟꜝ gūsgî′łsi. Djā′g̣alᴀñ dᴀ′ñat ʟꜝ tā′gᴀñesi. Gī l’ stała′si giê′nhao la ê′sîñ djating̣a′yañ wᴀnsū′ga.

Giên l’ djatia′ngatcꜝiwa′-i ʟ̣ū ʟꜝa at lᴀ ā′xadas giên g̣ā′lx̣ua l’ qā′ʟꜝxas giên tā′xet lᴀ gūdjiā′was. G̣alᴀ′nsʟia′-i ʟ̣ū djā′g̣alᴀñ lᴀ ʟskî′nxas. “Halᴀ′ gatā′” hᴀn lᴀ lᴀ sū′das. “Sʟgūs hao g̣ā′lx̣ua gatā′ga” giên ʟā′lᴀñ lᴀ kîlg̣e′idᴀxasʟa′s.

Giên dag̣ala′-ig̣a g̣ā′lx̣ua î′sîñ ʟꜝa at la axadā′gas. Giên ʟꜝ gᴀndā′lʟꜝxaga-i ʟ̣ū î′sîñ ʟꜝᴀ ga kitsgî′łs. G̣alᴀ′nsʟia′-i ʟ̣ū ʟā′lᴀñ skwa-i lᴀ tꜝā′ʟ̣gᴀñᴀs giên hᴀn djā′g̣ᴀñ lᴀ sū′udas “Sʟgus hao g̣ā′lx̣ua gatā′ga.” Giên la ê′sîñ lᴀ kîlg̣e′idaxasʟas.

Giên lnagā′-i g̣a na ʟꜝ ʟ′g̣ołg̣asi. Xā′ña ʟꜝ tꜝag̣onadai′yañ wᴀnsū′ga. L’ g̣eiłgīga′-i ʟ̣ū Tꜝa′g̣un-naas hᴀn lᴀ ʟꜝ kī′g̣adas. Ḷū′hao dī′da l’ ī′djas skꜝiä′xᴀn la g̣a gā′-iłx̣ida′ñ wᴀnsū′ga. La at ʟ̣ū ga′isʟia′-i ʟ̣ū kꜝîłg̣ax̣ida′ñ wᴀnsū′ga. Lᴀ tꜝa′g̣a ʟꜝᴀ gi gā′-iłx̣îtskiā′ñ ʟꜝ sūgā′ñañ wᴀnsū′ga.

Giên gaatxᴀ′n î′sîñ ʟꜝ ā′xada qa′odi g̣ā′lx̣ua ʟꜝ axadā′gatcꜝa′was. Nᴀñ djā′g̣a skudjū′dies. Tꜝᴀ′lgi nᴀñ ē′łiña ʟx̣iā′ndies. Giê′nhao l’ sʟꜝa-i lā′g̣a lᴀ qꜝa-itkꜝuʟai′yañ wᴀnsū′ga. L’ djā′g̣a ʟꜝa gᴀ′ñgîñañ g̣ā′tułas. Lᴀ lᴀ ʟdadjā′ñ wᴀnsū′ga.

Giên tā′not Ku′ndji g̣a tā-i gi nᴀñ ā′xadayä′nañ wᴀnsū′ga. Giên g̣alx̣uā′ l’ gi′tg̣a djadā′g̣a sqe′ux̣ua l’ qꜝadiʟ̣′gañ wᴀnsū′ga. Giên gī′tg̣ᴀñ ʟskī′nᴀña-i gi l’ łg̣oā′gas giên g̣āla′-ig̣a lᴀ ku′ndjigiä′lañ wᴀnsū′ga. La ê′sîñ qꜝadī′gᴀs. Siñg̣a′-i l’ skî′nxaiyas gitg̣ᴀ′ñ gi lᴀ kiagā′ñas. Gᴀm l’ gi′tg̣a ga′og̣ᴀñᴀs. Giên ʟua′-i stᴀ tān stꜝa′sᴀl kîtgî′łsi lᴀ qe′iñᴀsi.

Giê′nhao lnagā′-i xā′-idᴀg̣a-i tāns xā′-idᴀg̣a-i g̣ᴀn stꜝē′xag̣iłx̣idai′yañ wᴀnsū′ga. Xā ʟꜝ gî′ñ-īna′ʼqoa′nᴀs giên sqā′ba qoa′na î′sîñ ʟꜝ ʟ′g̣ołg̣as. Gᴀm ʟgu kꜝiū kī′da g̣a ʟꜝa gia′gᴀña-i ga′og̣ᴀñesi. Gañā′xᴀn ʟꜝ ʟꜝdax̣î′tsi.

Wᴀgañā′ñ ʟꜝ î′sda qa′⁺odihao xā′ga-i î′sîñ tā′na-i dōx̣idā′ñ wᴀnsū′gᴀñ. Gaatxᴀ′nhao na stᴀ xᴀn xā′ga-i ga da′wasi. Giê′nhao ʟ̣g̣a ga dā′wasi. A′xᴀnxᴀn tana′-i g̣atła′si. L’ gī′tg̣alᴀñ stîñ lᴀgi xā′dᴀsîs.

Łg̣ē′da-i ʟꜝ tꜝaqꜝā′-iłaiyasi. La g̣ᴀn gī ʟꜝ g̣ā′łg̣awa-i ʟ̣ū stag̣a′ñ lᴀ ʟg̣adā′ñasi giên kunᴀ′ñ tꜝᴀ′lgi la ʟłᴀskiä′gᴀñᴀsi. Giê′nhao xā′ga-i ʟꜝ ku′ntcꜝidañ wᴀnsū′gᴀñ.

Giê′nhao qā′-ida-i gū′stᴀ la g̣ᴀn ʟꜝ g̣agoyî′ñg̣oasi. Giên l’ î′stꜝałg̣oas giên łtā′x̣ulᴀñ gut tāna′-i tꜝanā′nᴀñasi. Giê′nhao lᴀ ʟꜝ g̣ᴀlgᴀ′ndax̣îtg̣ā′wañ wᴀnsū′ga, giên na′si l’ gutlā′g̣oasi. Gī′nᴀ kꜝā′na lᴀ ʟꜝ tadag̣ogā′ñañ wᴀnsū′ga. Gᴀm l’ kîłgūlg̣ᴀ′ñg̣oas. Giê′nhao tā′na-i gī′tg̣ei nāñ qa′odi xā l’ qꜝokꜝotu′łgag̣a′wañ wᴀnsū′ga. Giên l’ a′og̣a ê′sîñ l’ sî′łg̣a gūdᴀ′ñg̣oas gîñkꜝotwā′lañ wᴀnsū′ga.

Giê′nhao tā′na-i ʟꜝ ʟꜝda qa′odihao sqā′ba ᴀ′ñg̣a nᴀñ qî′ñg̣agiä′lañ wᴀnsū′ga. Gī′nᴀ xā′-idᴀg̣a la g̣a ga qꜝadag̣ā′dies giên tꜝa′g̣o lᴀ g̣ᴀlqꜝā′-igîñᴀs. Giê′nhao lᴀ la qꜝa-ig̣aʟꜝxai′yañ wᴀnsū′ga.

Giê′nhao lnagā′-i stᴀ nᴀñ qā′-idañ wᴀnsū′gᴀñ. Tcī′na-kun nā′g̣a g̣ei lᴀ qā′tcꜝas. Sg̣ā′na-qeda′s ʟꜝdā′las giên Tcī′na-kun nā g̣ei dā′lx̣unᴀñtcꜝī′gᴀñasi giên gatā′ga-i lā′g̣a ʟꜝ tā′gᴀñᴀsi. L’ qꜝaiya′s g̣aga′n la g̣ᴀn ʟꜝ nā′ñagᴀs.

Giê′nhao l’ nā′tg̣a łā′ma qē′xas giên lᴀ la ʟsta′s giên lᴀ la qꜝag̣adai′yañ wᴀnsū′ga. Giên gaatxᴀ′n sg̣ā′na-qeda′s ʟꜝdala′-i ʟ̣ū lᴀ hałgoa′das. L’ qā′g̣a tꜝā′g̣a la g̣ᴀn stꜝexagᴀ′nsi. Tꜝᴀ′lgi lᴀ xałgoa′dagᴀñasi. Qa′odihao lᴀ gui ga ʟ′sʟgîłs. Kꜝiwa′-i g̣a lᴀ qꜝog̣ā′wasi. Sʟnᴀñ lᴀ gia′ʼłdas giên sg̣ā′na-qeda′s dā′lx̣unᴀñtcꜝia′-i ʟ̣ū lᴀ kîtqꜝa′iadi′gas. Kiägī īdjiga′-i ʟ̣ū î′sîñ gañā′ñ lᴀ isda′si. Lᴀ g̣aga′nhao sg̣ā′na-qeda′s lᴀ gi ʟꜝ łg̣oā′g̣adañ wᴀnsū′ga.

Giê′nhao gaatxᴀ′n Sî′ñgidjigît nā g̣a lᴀ qā′-idañ wᴀnsū′ga. Giên hᴀn lᴀ la sū′das “Xā′-ides sîñ lā dī at gīnᴀ′ñg̣ansga” hᴀn lᴀ gi lᴀ sī′wus.

Waigiê′nhao Qꜝā′stᴀ qā′sg̣a djinā′ hᴀn kī′łgulʟdjā′wañ wᴀnsū′ga “Dalᴀ′ñg̣a ł gūdagīdᴀ′ñg̣asga. Daiyū′-ał-lā′nas ha-ilū′ qa′odi î′sîñ skꜝū′lg̣ilg̣ā′nses” hao la sūdai′yag̣ᴀn.

Giê′nhao gu tcꜝū ʟꜝ skîtg̣ā′g̣añ wᴀnsū′ga. Giên la g̣ei ʟꜝ qꜝā′tnanᴀñas giên lᴀ ʟꜝ g̣a-iłgalᴀ′ñʟꜝxas. Giê′nhao gī′g̣awa-i ʟꜝ ʟ′g̣ołg̣ai′yañ wᴀnsū′gᴀñ. Giên l’ g̣e′iłgīga-i ʟ̣ū Gīg̣a′o-ᴀ′ldᴀloas hᴀn lᴀ ʟꜝ kig̣adai′yañ wᴀnsū′ga. Giê′nhao gitg̣ᴀ′ñ gī′g̣awa-i lᴀ dag̣adai′yañ wᴀnsū′ga. L’ djā′g̣a Gîtînā′g̣añ wᴀnsū′ga. L’ Nayū′ᴀns-xā′-idᴀg̣a-i ku′nī hao idjā′ñ wᴀnsū′ga.

Giên ga Xo-iga′sga-i ga xē′gᴀñ ᴀ′ñg̣a dā′g̣añ wᴀnsū′ga. A′thao nᴀñ xo-igā′ kꜝotwā′lgᴀnqasā′gas giên ga xēgᴀ′ñgᴀñ wᴀnsū′ga.

Hao ʟ g̣e′idᴀñ.

STORY OF THOSE-BORN-AT-SKEDANS

[Told by John Sky of Those-born-at-Skedans]

There lay Flat-slope [107] town. At that time there was sickness in the place. Da′tcꜝi-kî′lsʟas’s [108] daughter, Woman-whose-feet-make-a-thunderous-noise, owned a knife that shut up. [109] Then Woman-whose-feet-make-a-thunderous-noise died at Tcixodᴀ′lx̣a. [110] They said that something carried her off on account of the knife. They then took the body of Woman-whose-feet-make-a-thunderous-noise to Flat-slope town. They also said that the knife belonged to Pestilence, [111] and they took it to the middle of the inlet. They then put feathers on it and let it sink easily into the water. On account of the knife they owned the sea water. [112]

Some time after that Tꜝā′giao began hunting with dogs. One time, while he was going after his dogs, the bear turned upon him. Then the bear pulled the skin of his head from him. They went out and got him. And they brought him away. They laid his body away, and again they owned the sea, the land, and all the inlets. [113]

Then the Common-food-steamers [114] gave them a plate of copper for their inlet. He was Wā′nᴀg̣ᴀn’s son. [115] He was the one [the bear] killed at Kꜝial. And a woman of the Town-of-Cumshewa people [116] also gave a plate of copper to Those-born-at-Skedans for her inlet.

After that Skî′ltꜝakîñañ [117] began to hunt with dogs. And his dogs began barking at something at Łg̣a-i. [118] While he was following them his leg slipped into some [crevice]. His leg was scraped to the bone. He died there. And again they claimed the sea water, the inlets, and the land. The Common-food-steamers put out another copper plate for G̣ałî′ns, [119] and the Town-of-Cumshewa woman put out another copper plate for Qa′na.[119] They claimed all the islands along with them. There was no land lying vacant.

Some time after that Wā′nᴀg̣ᴀn again came there (to Skedans) to live. And he had a daughter, Flowing-property, [120] when they settled at Skedans. After that Flowing-property went to Skedans bay for something. And a woman of the Witch people [121] went with her. A woman of the Common-food-steamers[114] also went with her. While they were going along they upset. Then Flowing-property, with the woman of the Witch people, was drowned. Then the people wept, wept, wept. Presently they sent food to them through the fire, and in the same house laid claim to the sea and the islands. [122] Those-born-at-Skedans owned them.

After the death of Wā′nᴀg̣ᴀn another Wā′nᴀg̣ᴀn who came to live in his place had Gîtko′na [123] as his son. It was he who built [the house] Gutkwa′-ida. [124] Gîtko′na married a woman of Those-born-at-Qꜝā′dᴀsg̣o-creek. [125]

One day he went out to hunt seal on Gwai′ya. [126] When he went with his spear for some hair seal that lay on the rocks, outside of the hair seal lay a small killer whale with two dorsal fins and white stripes. It looked pretty. And he speared it.

And, when the killer whale wriggled away from the spear, it went along the surface of the sea blowing. It went under at Corner-of-mouth. [127] They fled at once. When they came abreast of Gwī′g̣ᴀl [128] all the broad water was crowded with killer whales. They were jumping over the canoes. He looked southward. The surface of the sea was covered. He looked northward. It was the same. The mats [129] rolled toward him and stopped near by. The stringers[129] also stood up on end and fell close to them. Tcꜝa′g̣ᴀnsqꜝa′gida-i[129] also fell near by.

After they had fled for some time they landed at Gwī′g̣ᴀl. They then turned over the canoe among the driftwood. At that time the killer whales were jumping about upon their tails on the dry land. By and by they (his comrades) said to Gîtko′na: “Come, let us try to do something.” Big killer whales lay in the canoe cove. At that time they took out tobacco for them. When they laid it down with calcined shells behind it the g̣ō′tgadugᴀmłg̣al [130] took it into its mouth. The big creature at once moved seaward. Immediately, all vanished into the ocean.

When they got home the shamans did not say anything good about him. They said he had better not go anywhere on the ocean for four years. He had struck the son of Corner-of-mouth. The shamans told his father and himself that the supernatural beings were talking about him—whether they would let him fall from a steep place, or let him fell a tree upon himself, or let him capsize. The shamans said that they would give him up at the end of four years. During all that time he did not go out to sea for anything. During all that time he did not go after anything at all.

Skilanʟî′nda spoke to him as follows: “I see something strange near you, and I will break something you love.” [131] One day they made a box for him. He kicked it. The box then burst. Gîtko′na at once lay down in bed [for sorrow].

While he still lay there a white animal [132] swam into Skedans harbor. He at once told his father not to allow anyone to go to it. So his father directed. Then he set out after it with three canoe companions. They pursued it. After he had shot at it in the inside of the harbor for a while it led him out. At the same time a fog enveloped him. They then beat drums for him and they threw skids one against another. After two foggy nights had passed it cleared in the morning. Then some went toward Lake inlet. [133] Some also went to Rock-point. [134] They picked up his paddle. They again owned the sea. They again owned the land.

After that his father died, and G̣oa′łdao took his place. [135] His son was Lg̣akꜝia′o. At that time they went to Gwai′ya to fish. He (the son) begged some boys to accompany him thither. And they went out in a crowd. Then, as soon as they had taken out hadja, [136] they plucked off their feathers and made fun of them.

After they had been doing this for some time they went to I′ʟꜝga-i-ᴀ′ndjusg̣as [137] after ʟꜝkꜝia′o. [138] They then let down Lg̣akꜝia′o into a crevice. After he had taken off ʟꜝkꜝia′o and given them to the children for a while he tried to get out. The walls were jammed in against his head. The tide was coming up to him.

They at once carried the news to his parents. His parents immediately took hides, paints, and feathers and went thither. They then started a fire there and put these into it, and talked [through the fire] to I′ʟꜝga-i-ᴀ′ndjusg̣as. [139] They asked to have him let out. When all the property was destroyed the crevice became large and they pulled him out of it. They (supernatural beings) started to take him because he made fun of the hadja of I′ʟꜝga-i-ᴀ′ndjusg̣as.

After that they again went for birds. Then again, as soon as they had plucked the hadja, they let them fly away. They made fun of them. While they were going along the edge of a cliff Lg̣akꜝia′o fell down. And he fell from the cliff. When he was caught halfway down they told him not to move. But still he did move, and fell again. That time he was smashed to pieces below.

Then, when the children went home, his father told them not to enter their houses. At once the parents of the children gave him property. They paid him many moose skins. They then set him (i.e., his body) up there. They made four posts for his grave. [140] It is the one on [a post of] which there is a tree. After that boys stopped playing with boys of Those-born-at-Skedans, because they had paid for this injury. [141]

Before that a woman of Those-born-at-Skedans became a shaman. When she began to perform she told her father to tie a dancing skirt upon her. Her father did so. The supernatural power spoke to her. He promised her ten whales.

After she had fasted for a while she went out, and something made a noise near by, such as a person makes between his lips. When she looked toward the noise she saw some mussels. Those were the souls of whales. She said they were going to be in Skedans creek. After ten nights had passed they went to look. Whales floated there. There was a row of them. They found ten whales in the creek. Even at this day their vertebræ are to be seen there.

They said something against a supernatural power which was walking on the seaweed [on an island owned by Those-born-at-Skedans]. One day a certain person entered Gutkwā′-ida and said: “Some one is walking about on Island-that-turns-about-with-the-tide.” [142] She then went out and called toward it: “Who is it on that island, A′wiya kūdā′lła.” [143] Then, they launched a canoe quickly, and went over to look. There was nothing on it to be seen. And when they got back they wept much in Gutkwā′-ida.[124] She had spoken against the supernatural being. She died.

This was told by the best story-teller in Skidegate, himself a member of that family. It was that division to which the town chief of Kloo belonged, and was reputed to be one of the most powerful Eagle families on the islands. Part of the family lived at Skedans, and, as may be inferred from the story itself, the town chief of that place was generally father of the town chief of Kloo, who therefore lived at Skedans before assuming his position at Kloo itself.

QꜝŌ′NA-QĒ′G̣AWA-I

ʟꜝ′x̣îñᴀs lnagā′-ihao g̣ag̣odai′yag̣ᴀn. Ga′-iʟ̣uhao gu stꜝeqa′gag̣ᴀn. Ga′-iʟ̣uhao Datcꜝi-kî′lsʟas gudjā′ñg̣a, Djat-stꜝag̣a-ga-xē′gᴀns, sqao-qꜝō′dax̣uñ dag̣ai′yag̣ᴀn. Ḷū′hao Tcixodᴀ′lx̣a gu Djat-stꜝag̣a-ga-xē′gᴀns kꜝotwā′lag̣ᴀn. Giê′nhao sqa′oqꜝodax̣uña-i ga′gi lᴀ gi ga stalᴀ′nsʟañ ʟꜝ sā′wag̣ᴀn. Giê′nhao ʟꜝ′x̣îñᴀs lnagā′-i g̣a Djat-stꜝag̣a-ga-xē′gᴀns kꜝō′da ʟꜝ qꜝa-isʟai′yag̣ᴀn. Ḷū′hao sqa′oqꜝodax̣uña-i Ha-iłī′las gia′g̣a î′sîñ ʟꜝ sūs giên siga′-i g̣a lᴀ ʟꜝ qꜝā′-isʟsg̣aiyag̣ᴀn. Giê′nhao lᴀ ʟꜝ łtᴀng̣oa′das giên lᴀ ʟꜝ hagᴀñg̣asʟgai′yag̣ᴀn. Sqa′-oqꜝodax̣uña-i tꜝa′gu g̣ayuwa′-i g̣a ʟꜝ kî′lskidag̣ᴀni.

Ga′-istᴀ ga′g̣et qa′odi Tꜝā′giao xagī′g̣ax̣idag̣ᴀn. Ga-iʟ̣ū′hao gaatxᴀ′n xā′ga-i ʟ̣g̣a ᴀ′ñg̣a la qā′giagᴀñgᴀndixᴀn lᴀ gui tā′ng̣a-i qꜝa′-iłg̣ᴀłdaiyag̣ᴀn. Ga′-iʟ̣uhao tā′ng̣a-i l’ qā′dji qꜝᴀl wᴀ stᴀ dᴀñʟꜝʟai′yag̣ᴀni. Giê′nhao g̣a lᴀ ʟꜝ tang̣ai′yag̣ᴀn. Ḷū′hao stᴀ lᴀ ʟꜝ ʟgā′wag̣ᴀn. Lᴀ ʟꜝ ʟꜝnsgułgīgas giên hitꜝᴀg̣ᴀ′n g̣ā′yuwa-i g̣a ʟꜝ kî′lskidag̣ᴀni ʟga-i î′sîñ g̣a′oaga-i wa′ʟ̣uxᴀn î′sîñ.

Ḷū′hao ga Dā′g̣aña-sê′lga tꜝa′g̣o ᴀ′ñg̣a g̣a′oag̣a-i sqa′ogu ᴀ′ñg̣a tꜝa′g̣o qꜝā′-isʟaiyag̣ᴀni. Wā′nᴀg̣ᴀn gi′tg̣a hao īdjā′g̣ᴀn. Kꜝia′l gu′hao lᴀ ga isdai′yag̣ᴀn. Giên nᴀñ Łqê′nuł-djī′naga î′sîñ g̣a′og̣as sqa′ogu ᴀ′ñg̣a tꜝa′g̣o Qꜝō′na-qē′g̣awa-i gi qꜝa-isʟai′yag̣ᴀn.

Ga′-istᴀhao î′sîñ Skî′ltꜝakîñañ xagī′ᴀg̣ax̣idag̣ᴀn. Ga′-iʟ̣uhao Łg̣a-i gu lā′g̣a xā′ga-i gada′osi. G̣ō′ʟ̣ᴀg̣a lᴀ qagᴀ′ndixᴀn l’ yäłtcꜝai′yag̣ᴀn. L’ kꜝial skū′dji sg̣u′nxᴀnhao lā′g̣a wa g̣ei sqꜝadjā′wag̣ᴀn. G̣ei l’ kꜝotᴀłsī′ giên î′sîñ g̣ā′yuwa-i g̣a′og̣a-i wai′giên ʟga-i î′sîñ g̣a ʟꜝ kî′lskidag̣ᴀni. Ga Dā′g̣aña-sê′lgas î′sîñ tꜝa′g̣o kîtqꜝā′idjîłgwagag̣ᴀn G̣ałî′ns sqa′ogu ᴀ, giên nᴀñ Łqê′nuł djī′naga î′sîñ Qā′na sqa′ogu tꜝa′g̣o kitqꜝā′-idjîłgwagag̣ᴀn. Gwai′tcꜝida-i dᴀ′ñat xᴀ′nhao ga ʟꜝ kî′lskidag̣ᴀn. Gᴀm ʟgu ʟga′-i g̣a ga ā′gīxanag̣a′ñag̣ᴀn.

Ga′-istᴀ ga′g̣et qa′⁺odi î′sîñ Wā′nᴀg̣ᴀn tcia′xaʟꜝxaiyag̣ᴀn. Ḷū′hao Tꜝaogwa′g̣anat lᴀ qe′igag̣ᴀn Qꜝō′na ʟꜝ łg̣ā′sʟas ʟ̣ū ᴀ. Ga′-istᴀhao Łg̣a-i g̣a Tꜝaogwā′g̣anat gī′nᴀ tā′ng̣aiyag̣ᴀn. Ḷū′hao nᴀñ Stꜝa′o-djidᴀga la at īdjā′g̣ᴀn. Giên nᴀñ Dā′g̣aña-sê′lga î′sîñ la at īdjā′g̣ᴀn. Qagîñg̣ᴀ′ndixᴀn l’ xasʟg̣ā′wag̣ᴀn. Ḷū′hao Tꜝaogwa′g̣anat nᴀñ Stꜝa′o-djidᴀgas dᴀ′ñat l’ tcā′ʟ̣g̣adag̣ᴀn. Ga′-iʟ̣ū sg̣ā′-igaga-i îs, îs, îs. Qa′odi lᴀ gi ʟꜝ ūga′-i na′-ig̣ahao î′sîñ g̣ā′yuwa-i at gwai′tcꜝida-i ga ʟꜝ kî′lskidag̣ᴀni. Qꜝō′na qē′g̣awa-i ᴀ′ñg̣a dag̣ag̣ea′lag̣ᴀni.

Ga′-istᴀ Wā′nᴀg̣ᴀn. kꜝotula′-i sî′łg̣a î′sîñ Wā′nᴀg̣ᴀn hᴀn kī′g̣a nag̣ea′lga-i ʟ̣ū Gîtko′na lᴀ qe′igag̣ᴀn. La′hao Gutkwai′daxełdaiyag̣ᴀn. Nᴀñ Qꜝā′dᴀsg̣o-qē′g̣ao djī′daga Gîtko′na ī′nagag̣ᴀn.

Gaatxᴀ′nhao Gwai′ya g̣a xōt gi lᴀ saiyā′nag̣ᴀn. Ḷū′hao xō′da-i tā′-isʟg̣a qꜝa dᴀ′ñat lᴀ qā′giagᴀña-i ʟ̣ū xō′da-i qꜝadax̣ū′stᴀ sg̣ā′na łg̣a′na sqꜝastî′ñ qꜝa′lᴀñag̣a kꜝᴀ′tdju ʟ̣łî′ndaiyag̣ᴀn. L’ hā′nagadᴀs. Giê′nhao qꜝa′ga-i at lᴀ lᴀ kidā′g̣ᴀni.

Ḷū′hao qꜝa′ga-i la g̣e′istᴀ łkū′stᴀga-i ʟ̣ū sg̣ā′naga-i g̣ā′yuwa-i qꜝā′łgut lᴀ stᴀ kwaskᴀ′ñgîñañdalag̣ᴀni. Xē′łag̣ot gu′hao l’ gayugai′yag̣ᴀn. Gañā′xᴀnhao stᴀ lᴀ ga-itg̣oqa-itg̣ā′wag̣ᴀni. Gwī′gᴀl ʟ̣ū l’ g̣eiłg̣awa′-i ʟ̣ū ʟ g̣ā′yao qꜝā′gas sg̣ā′na at skꜝulʟꜝxai′yag̣ᴀn. ʟua′-i tꜝᴀ′lgi kwax̣a′otcꜝigagañag̣ᴀni. G̣ᴀ′ñxet gui l’ qē′xaiyas. G̣ā′yuwa-i qꜝᴀl-skꜝū′daga. Qꜝa gui î′sîñ l’ qē′xaiyas. Ga-i î′sîñ wᴀgañā′xᴀn g̣ēt. Lgudja′-i la g̣a skꜝax̣unᴀ′ñdalasi giên l’ xᴀ′ñg̣astᴀ xᴀn ʟan idjā′ñag̣ᴀni. Sqꜝag̣awa′-i î′sîñ l’ gia′xaʟꜝxasi giên l’ xᴀ′ñg̣astᴀxᴀn qꜝagā′ñag̣ᴀni. Tcꜝa′g̣ᴀnsqꜝa′gida-i î′sîñ qꜝaʟꜝxagā′ñag̣ᴀni.

Ga′-iʟ̣uhao l’ ga-itg̣ogî′ñg̣o qa′odi Gwī′g̣ᴀl gu lᴀ ga-itg̣og̣ā′sgidag̣ᴀni. Ḷū′hao ga′-ina-i sū′g̣a ʟua′-i lᴀ dagū′tꜝᴀłdag̣awag̣ᴀni. Ga′-iʟ̣uhao sg̣ā′naga-i kꜝidᴀ′ñ at ʟga-i qꜝa′g̣aga-i gut agᴀ′ñ kîtqadadjî′ñgañag̣ᴀni. Qa′odihao Gîtko′na hᴀn ʟꜝ sūdai′yag̣ᴀn “Ha′lᴀ tꜝalᴀ′ñ ū gudᴀ′ntcꜝañ.” G̣agaga′-i g̣a′hao sg̣ā′na yū′ᴀnda ʟ̣g̣oxā′ñgialag̣ᴀn. Ga′-iʟ̣uhao gū′la-i wa g̣a ʟꜝ gia′lgasg̣aiyag̣ᴀni. Wᴀ dī′tgu gwa′ga-i dᴀ′ñat ʟꜝ î′sdag̣a-i ʟ̣ū g̣ō′tgadugᴀmłgala-i wᴀ xełī′g̣ei ū îsdai′yag̣ᴀni. Gañā′xᴀnhao nᴀñ yū′ᴀns ʟ̣′dax̣îtsg̣aiyag̣ᴀni. Gañā′xᴀnhao ʟ gī′na na′odᴀgas gagugai′yag̣ᴀn.

Ḷū′hao l’ îsg̣oa′s giên ʟꜝ sg̣ā′ga l’ qî′ñgutg̣añx̣idag̣ᴀn. Ḷū tā′da stᴀ′nsîñ g̣ᴀn lᴀ ʟꜝ gī′na tā′ng̣axałga′ñag̣ᴀn. Xē′łᴀg̣ot gī′tg̣a hao lᴀ ki′tadjag̣ᴀn. Sg̣ā′na-qeda′s l’ xᴀ′nsgu ga kî′lłas ʟꜝ sg̣ā′ga l’ g̣ō′ñg̣a gi at la gi sūdagā′ñag̣ᴀn lᴀ ʟꜝ ʟ̣goē′xałîñ at gwī′g̣añ lᴀ ʟꜝ xa′-ixałiñ at lᴀ ʟꜝ xā′sʟxałañ. Tā′da stᴀ′nsîñg̣eił giên lᴀ gi ʟꜝ qa-î′nsʟaasañ ʟꜝ sg̣ā′ga lᴀ gi sū′gañag̣ᴀn. Kꜝiä′łhao gᴀm l’ gī′na tā′ng̣ag̣añag̣ᴀn. Kꜝiä′łhao gᴀm gī′na lᴀ da′og̣añag̣ᴀni.

Skilanʟî′nda hao hᴀn l’ kî′ñgugᴀñadaiyag̣ᴀn: “Dᴀñ gwa′di gī′na ł qêñakꜝi′g̣a giên gī′naga dᴀñ kꜝū′g̣a ł qā′-itgusʟasga.” Gañaxᴀ′nhao la g̣ᴀn g̣o′da la ʟꜝ ʟg̣ołg̣ai′yag̣ᴀn. Lā′g̣a lᴀ la stꜝaqadai′yag̣ᴀn. Ḷū′hao g̣oda′-i g̣ei g̣atłai′yag̣ᴀn. Gañā′xᴀnhao Gîtko′na ta-iqā′wag̣ᴀn.

Ha′oxᴀn l’ ta-idig̣ᴀ′ndixᴀn Qꜝō′na-g̣ag̣aga-i g̣ei g̣adagᴀ′ndjao ʟ̣gīʟꜝxatcꜝai′yag̣ᴀn Gañā′xᴀnhao g̣ō′ñg̣añ gᴀm la g̣a nᴀñ lᴀ ʟuqā′sg̣axałg̣a′ñag̣ᴀn. Gañā′xᴀnhao l’ g̣ō′ñg̣a sā′wag̣ᴀn. Giê′nhao tcꜝa′ał łg̣unwā′lgu lᴀ ʟ̣g̣a lᴀ tcꜝix̣iā′ñag̣ᴀn. Lᴀ gi g̣ag̣aga′-i g̣ei lᴀ tcꜝī′dju qa′odi lᴀ ga g̣ᴀ′lgastᴀgwa’gag̣ᴀn. Atguʟ̣ū′ yä′nᴀña-i lᴀ gi qa′ogusʟaiyag̣ᴀn. Ḷū′hao Qꜝō′na gu gaodja′o lᴀ gi ʟꜝ sqotxē′gᴀns at tꜝakꜝu′nxēt guta′t ʟꜝ qꜝā′-itg̣ag̣adañgañag̣ᴀn. G̣āl stîñ yä′nañag̣ea′lga-i ʟ̣ū l’ qadjī′sʟia-ułaiyag̣ᴀn. Giê′nhao Sū-qā′łi gui ga qa′-it. Tꜝēs-ku′n gui î′sîñ ga qa′-it. Ga-iʟ̣ū′hao ā′la-i lā′g̣a ʟꜝ qî′nstᴀ-îndjā′wag̣ᴀn. Ga′-iʟ̣u î′sîñ g̣ayuwa′-i ga ʟꜝ kî′lskît. ʟga-i ga î′sîñ ʟꜝ kî′lskît.

Ga′-istᴀ l’ g̣ō′ñg̣a kꜝotwā′lasi giên lᴀ sî′łg̣a G̣oa′łdao nag̣ea′lag̣ᴀn. Ga′-iʟ̣u Lg̣akꜝia′o lᴀ qē′gag̣ᴀn. Ga′-iʟ̣uhao Gwai′yᴀ g̣a ʟꜝ xaonaî′nsg̣aiyag̣ᴀn. Ga′-iguhao ʟ g̣ā′xa lᴀ tcꜝag̣ᴀ′nłiñasi. Giê′nhao ʟꜝ qꜝoa′łdax̣idag̣ᴀni. Ga′-iʟ̣ū hadjiga′-i ʟꜝ ʟ̣′īʟꜝxa ʟā′guda ʟꜝ gadā′si at ʟꜝ nᴀ′ñx̣îsg̣alᴀñgā′ñag̣ᴀn.

ʟꜝ îsdadjā′gadᴀñ qa′⁺odi I′ʟꜝga-i-ᴀ′ndjusg̣as g̣a ʟꜝ qꜝō′skꜝax̣una′ñgaiyag̣ᴀn. Ga-iʟ̣ū′hao nᴀñ ʟꜝadanā′ g̣ei Lg̣akꜝia′o ʟꜝ x̣idatcꜝai′yag̣ᴀn. ʟꜝkꜝiwa′-i lᴀ kîtx̣unᴀ′nsi kꜝiäł g̣axaga′-i gi la isdag̣ᴀ′ndi qa′odi l’ qax̣uā′lg̣aʟꜝxaiyas. L’ qā′dji ga qꜝoqꜝā′-isgidag̣ᴀn. Lᴀ g̣a gᴀ-iłdai′yag̣ᴀn.

Gañaxa′nhao l’ yā′g̣alᴀñ gi ʟꜝ kî′ndaiyag̣ᴀn. Gañaxᴀ′nhao yā′g̣alᴀñ qꜝētqꜝā′mal at xa′-idᴀ-ma′sg̣a wai′giên łtᴀ′ng̣o îsda′si giên g̣a ʟꜝ gᴀnłg̣alā′ñag̣ᴀn. Ḷū′hao gu ʟꜝ tcꜝanū′g̣adasi giên wa g̣ei ā′si ʟꜝ sîsg̣ā′si ʟā′guda I′ʟꜝga-i-ᴀ′ndjusg̣as g̣a ʟꜝ kîłgulgā′ñag̣ᴀn. Lᴀ ʟꜝ qā′x̣ułxałs. Gī′naga′-ixᴀn ha′-ilusg̣aga-i ʟ̣ū ʟꜝā′dana-i yū′xałsi giên g̣e′istᴀ lᴀ ʟꜝ dᴀñʟꜝstai′yag̣ᴀni. I′ʟꜝga-i-ᴀ′ndjusg̣as hadjiga′-i at la nᴀ′ñx̣isg̣alᴀñᴀsi tꜝa′g̣a lᴀ gi stalᴀ′ñx̣idag̣ᴀn.

Ga′-istᴀhao î′sîñ ʟꜝ ʟꜝx̣îtgai′yag̣ᴀn. Ga-iʟ̣ū′ î′sîñ hadjiga′-i ʟꜝ gadā′si ʟā′guda ʟꜝ ñā′łgalᴀñsg̣adagā′ñag̣ᴀni. Ga′-iʟ̣u ga ʟꜝ sī′kꜝiagañag̣ᴀni. Nᴀñ stala′-i qo′lgut ʟꜝ gᴀndalg̣ᴀ′ndixᴀn Lg̣akꜝia′o ʟ̣tꜝᴀłdai′yag̣ᴀn. Ḷū′hao sta′la-i gū′stᴀ l’ ʟ̣g̣awai′ag̣ᴀn. Taʟ̣djū′ l’ ʟ̣łinaga′-i ʟ̣ū gᴀm lᴀ ʟꜝ hî′ldᴀñxałgᴀñᴀs. Tꜝᴀ′lgi xᴀn lᴀ hî′ldᴀña-i ʟ̣ū î′sîñ l’ ʟ̣′goe-lg̣ai′yag̣ᴀn. Ga′-iʟ̣uhao xē′da la g̣ei g̣atłai′yag̣ᴀn.

Ga′-iʟ̣u g̣axaga′-i gᴀndax̣ida′-i ʟ̣ū l’ g̣ō′ñg̣a gᴀm gᴀ′ndalʟꜝxaxᴀłg̣ā′ñag̣ᴀn. Gañaxᴀ′nhao ʟ̣ū′hao g̣axaga′-i yā′g̣alᴀñ l’ ʟ′skuʟꜝxax̣idag̣ᴀn. Tcꜝî′sgu qoan ʟꜝ wā′łaiyag̣ᴀn. Ga′-iʟ̣uhao gu l’ ʟꜝ tcꜝî′słnagag̣ᴀn. L’ xā′da lā′g̣a ʟꜝ łgī′stᴀnsîñdai′yag̣ᴀn. Haoxᴀ′nhao gu nᴀñ u′ngu qa′-it gia′gᴀñ gu ī′djîñ. Ga′-istᴀ hao ʟan Qꜝō′na-qē′g̣awa-i at ʟ g̣ā′xa nᴀñx̣idā′g̣ᴀn ʟꜝ wałai′yag̣ᴀn g̣aga′n ᴀ.

Ku′ng̣ᴀstᴀhao nᴀñ Qꜝō′na-qē′g̣ao djī′daga sg̣ā′g̣adag̣ᴀn. La′hao sg̣ā′g̣ax̣idies giên xā′dᴀñ gî′ñg̣añ gᴀntcꜝiłg̣ā′giga-i lᴀ kiūdjî′skitxalag̣ᴀn. Gañā′xᴀnhao l’ xā′tg̣a wagā′ñag̣ᴀn. Sg̣ā′na hao lᴀ gi sā′wag̣ᴀn. Kun ʟa′ał gī lᴀ kî′ñgugañag̣ᴀn.

L’ qꜝa-isa′ldi qa′odi l’ qax̣uā′lg̣aga-i ʟ̣ū la g̣ei gī′na kꜝutʟū′ʟdaiyag̣ᴀn. Gī lᴀ qēxaga′-i ʟ̣ū tā′xao lᴀ qea′ñag̣ᴀni. A′hao kuna′-i g̣ā′łanda-i īdjā′g̣ᴀn. Łg̣a-i-g̣ᴀ′nʟ̣a-i qałī′ᴀg̣ei î′sgasañ lᴀ sā′wag̣ᴀn. Gañā′xᴀnhao g̣ala′-i ʟa′ałg̣ea′lga-i ʟ̣ū ʟꜝ qeā′ñgagasi. Wa g̣ei kuna′-i g̣ei ʟ̣′gīlañdalag̣ᴀni. Ga-iʟ̣gilañdā′lag̣ᴀni. Ku′na-i ʟa′ał g̣ᴀ′nʟ̣a-i qałī′g̣a ʟꜝ qî′nstaiyag̣ᴀni. Haoxᴀ′nhao wa g̣ei qā′maqamiga-i ʟꜝ qîñgᴀ′ñgᴀñ.

Sg̣ā′na î′sîñ lᴀ kî′ldᴀsg̣awañ wᴀnsū′gᴀñ, sqe′ua-g̣ea′lañ wᴀnsū′ga. Gaatxᴀ′n Gutkwā′-ida g̣ei hᴀn nᴀñ suqatcꜝa′s. “Dalqꜝā′-iłgᴀłgîñ gut nᴀñ qag̣ō′ñga, auwiyā′, auwiyā′,” hᴀn l’ sī′wus. Giê′nhao l’ qax̣uā′las giên gī lᴀ kî′ñgusg̣asi, “Gī′sto ʟgu îsʟdjū′gᴀñ ā′wiya kūda′lła.” Ḷū′hao ʟū î′sîñ ʟꜝ qꜝā′dagias giên ʟꜝ qîñyä′nasi. Gᴀm gī′na gut g̣ałgā′gᴀñᴀs. Giên wᴀ stᴀ î′sg̣ogila-i ʟ̣ū Gutkwā′ida g̣a ʟꜝ sg̣a′-igayūᴀnᴀs. Sg̣ā′na hao lᴀ kî′ldadjañ wᴀnsū′ga. L’ kꜝotwā′lag̣ᴀn.

Hao ʟ ku′ndju.

A STORY TOLD TO ACCOMPANY BEAR SONGS

[Told by Job Moody of the Witch people]

A man began to set deadfalls. His son was always with him. Whenever he went out to see them he found that in some way or another they had got away from the deadfalls. And he now became angry. He became angry with himself because he could not get the black bears. Now he began fasting.

After eight nights had passed he became weak. In the ninth night his son lay by him, and some time before daylight he pushed against his father with his feet. Then his father did not move, and he looked at his father. He was already dead. He saw foam piled up in front of his mouth.

Now, although his father was dead, he went to see his father’s deadfalls. There was one in the first deadfall he looked into. Then he pulled the bear out of the deadfall. He laid it face up to skin it. Now, when he took his knife the bear’s body began to sing through him:

Chief, [144] chief [that I am], be careful how you pull your
grandfather around.
Be careful how you pull around your grandfather as you sit beside
him.
I am too much of a boy for you (i.e., too old). Chief, chief [that
I am].

After he had skinned it he looked at one (a deadfall) farther inland. One also lay in that. He pulled it out to skin it. Now he took his knife. [It then sang through him]:

Chief, chief [that I am], I am already far away.
At the cliff, coming from my passage through the mountains, [145] I
hold up my head grandly.
Chief, chief [that I am], I am already far away from it.
From my blue mountain I am now far away.
On the island I travel, led about proudly. From it I am far away.
Chief, chief [that I am].

He started for one still farther inland. One was also in that. He pulled it out. When he laid his hand on his knife to skin it, that one also sang through him:

Chief, chief [that I am], they say [that I have] green mountains.
They say that I went into the creek I own which stretches its
length afar. [146] Chief, chief [that I am].

His younger brother having disappeared, Marten traveled around this island rapidly. [147] He then heard people singing [these songs]. And he sent word back quickly. He said: “The human beings have already finished singing.” He immediately turned his marten-skin upside down and held his beating stick to dance for his younger brother. And they now made the words of the songs we are singing. Then he acted as if he were choked. They then said: “Go and get the chief.” And they held him up. Marten was Black-bear’s elder brother.

One fall both had been gathering salmon, and he said to Black-bear: “Younger brother, stand in the creek downstream. I will stand above in the creek. I will float down to you the bodies of those I kill.”

They did it at once, and his younger brother, Black-bear, went into the creek below and stood there. Now, as soon as Marten got into the creek above he floated one down, and his younger brother below threw it out.

He was at some distance from where they lived. After he had been gone for some time he came in to his wife and children, and as he caressed his children he said: “Fresh salmon, my daughter, fresh salmon.” Now, she went out to get them and saw nothing. Then she came in and said to her father: “Father, I saw nothing there.” And he said to his daughter: “They lie just outside, my daughter.” Now, she again went out. Again she could not find them. “Father, only gills [with entrails attached] lie outside.” “Those are the things, my daughter.” She then brought them in and roasted them. And he went opposite to where they were being cooked and said: “[Give me] the milt of a salmon.” [148].

He (the hunter) then went up to one farther inland. When he came in sight of it one also lay in that. He pulled it out. Now, when he took his knife they also sang through him:

Chief, chief [that I am],
When the sun rises I start traveling about.
[Now] I am lying under the deadfall. Chief, chief [that I am].

When he had gone farther back he came to still another in a deadfall. He also pulled that out. When he took out his knife that also sang through him:

Chief, chief [that I am], my power is all taken away,
My power is all taken away.
Chief, chief [that I am], my power is all taken away,
My power is all taken away. Chief, chief [that I am].

After he had sung this song through he went still farther up. One lay in that also. He pulled it out. When he began to skin it it began to sing as before:

Chief, chief, whither did my great brother [149] wander proudly?
My mind shakes as I go about. Chief, chief.

When he went up from that place he came to where another was caught. He pulled it out. This was the seventh. When he again took his knife it began singing as before:

Chief, chief, tell me where he fell. [150] I do not know the place.
Chief, chief, chief.

That day he took out ten black bears. But his father died of thirst.

Ten black bears were taken in the deadfalls, and each of these sang a song through the mouth of the human being. My informant, however, knew only seven of these.

A STORY TOLD TO ACCOMPANY BEAR SONGS

Nᴀñ ī′łiña hao sqā′badax̣idag̣ᴀn. L’ gī′tg̣a ī′łiña lᴀ gi ʟ̣′dadjag̣ᴀn. Uiê′dhao l’ daotꜝagā′ñgas kꜝiäł lā′g̣a sqā′baga-i lā′g̣a ʟguxᴀ′n⁺ga î′sdagᴀñas. Giê′nhao uiê′dhao l’ stꜝexag̣ia′lag̣ᴀn. Giê′nhao qꜝenᴀ′ñ hao l’ stꜝē′xag̣ia′lag̣ᴀn tana′-i g̣adō′ lᴀ g̣etsgia′si g̣aga′n ᴀ. Uiê′dhao agᴀ′ñ la g̣e′idax̣idag̣ᴀn.

Lᴀ gi g̣ā′la-i stā′nsîñxag̣ea′lga-i ʟ̣ū l’ qada′og̣ā′xag̣ia′lag̣ᴀn. G̣ā′la-i ʟaałî′ñgīsg̣oa′nsîñgao g̣ala′-i′g̣a l’ gī′tg̣a la at tā′-idaiyag̣ᴀn, giên sî′ñgaʟ̣an stᴀ g̣adjī′iñag̣ela-i ʟ̣ū g̣ō′ñg̣añ lᴀ ʟg̣adā′ñag̣ᴀn. Giên gᴀm l’ g̣ō′ñg̣a hiłdᴀg̣ᴀ′ns giên xᴀ′ñgustᴀ ū lᴀ qea′ñagᴀn. L’ g̣ō′ñg̣a ʟʟ̣ū′xᴀn kꜝotwā′las. Xēłᴀg̣e′istᴀ sqol qꜝa′-idjuʟꜝxadies lᴀ qea′ñag̣ᴀn.

Uiê′dhao g̣ō′ñg̣añ kꜝotulā′gas skꜝiä′xᴀn g̣ō′ñg̣añg̣a sqabaga′-i lᴀ qîñgai′yag̣ᴀni. Uiê′dhao sqā′ba lᴀ qênʟā′gañas g̣a xᴀn nᴀñ g̣a qꜝā′dag̣adai′yag̣ᴀn. Uiê′dhao sqā′baga-i g̣e′istᴀ tā′na-i lᴀ dᴀñʟ̣stai′yag̣ani. Uiê′dhao l’ ʟꜝstaga′-i g̣ᴀn xᴀ′ñagi lᴀ la dag̣ag̣ā′wag̣ᴀn. Uiê′dhao sqawa′-i la g̣ᴀn lᴀ qagī′ga-i ʟ̣ū tā′na-i kꜝō′da la g̣ei sg̣alᴀ′ñʟꜝxax̣idaiyag̣ᴀn.

𝄆 𝄆 “O′ho hâ hâlī′x̣ia′â 𝄇 gū′stᴀlasxa′n ła tcī′nañ
Chief (in bear language) be careful your grandfather

dᴀñʟ̣g̣ō′skinᴀñ. [you] pull around.

“Gū′stᴀlasxa′n ła tcī′nᴀñ
Be careful your grandfather

g̣eiʟ̣g̣ō′sginᴀñ,
[you] pull him around sitting beside him.

“Dᴀñ g̣a dĪ g̣axā′ g̣e′ida, 𝄇 𝄆 o hâlī′īx̣iēâ 𝄇 𝄆 â hâlī′x̣ias 𝄇
You for I am too much of a boy chief chief

[Â hâlī′x̣ias was sometimes replaced by Suwayē′.]

Uiê′dhao lᴀ la ʟstagī′ga-i ʟ̣ū didᴀx̣ū′stᴀ lana′ î′sîñ lᴀ qea′ñgag̣ealag̣ᴀn. Lᴀ g̣a î′sîñ nᴀñ ʟ̣′g̣odi la ê′sîñ ʟꜝstaga′-i g̣ᴀn lᴀ dᴀñʟ̣stai′yag̣ᴀn. Uiê′dhao sqawa′-i la g̣ᴀn lᴀ g̣agī′gag̣ᴀn.

𝄆 “Â hâlī′x̣ias sâ′hâhaiyē, 𝄇 𝄆 hâ stᴀ dī gai′xââgīwañ 𝄇
Chief from I am already far away

ʟdag̣a′oxē′lagᴀñ stᴀ stᴀls gu ł
My passage through the mountains from cliff at I

ᴀ′ndjudala-i 𝄆 â hâlī′x̣ias 𝄇
hold up my head greatly chief

A′hao stᴀ dī qꜝaixā′gĪwañ ʟdag̣a′o g̣ō′łg̣ałg̣ᴀ′ñ stᴀ
Now from I am far away my mountain blue from

A′hao stᴀ dī qꜝaixagī′wañ gwa-is gut ł ᴀ′ndjudala-i 𝄆 hâ
Now from I am far away island upon I travel about proudly

stᴀ dī qꜝaixā′giwañ 𝄇 𝄆 hâlī′x̣ias. 𝄇 from I am far away chief.

Hao î′sîñ dī′dᴀ nᴀñ īdja′s g̣a lᴀ qā′x̣iagîł. La g̣a î′sîñ nᴀñ ga qꜝadag̣ā′di. La î′sîñ wa g̣e′istᴀ lᴀ dᴀñʟ̣′stᴀʟꜝxa. La î′sîñ ʟꜝstaga′-i g̣ᴀn sqawa′-i lᴀ qagī′ga-i ʟ̣ū la î′sîñ la g̣ei sg̣alᴀ′nʟꜝxa.

𝄆 Halīx̣iâ′â hâ â hâlix̣iē′ 𝄇 ʟdag̣a′o-g̣ᴀñ g̣ołg̣a′lañ su g̣ᴀnʟ̣g̣ā′ñ
Chief chief my mountain green they say my creek

hao x̣iê′nłg̣ᴀłdalan sū g̣a ᴀ′ñg̣a ł ʟ̣′gisʟi
flowing along in a long stream they say in mine I went

halix̣iâ′â hâlisū′yē.
chief.

(L’ daog̣ᴀ′ng̣a gaosg̣oa′nᴀñᴀs giê′nhao asi gwai′ya-i g̣ada′oxa Kꜝux̣ugina′gîts g̣a′-idᴀñᴀñ wᴀnsū′ga. Giê′nhao ʟgu ʟga-i g̣a xᴀn ʟꜝ xā′-idᴀg̣a ga sū′diesi lᴀ gudᴀ′ñᴀsi. Giê′nhao siłgia′n l’ kî′ndgāñañ wᴀnsū′ga. Giên hᴀn l’ sī′wus “Xa′-iʟ̣a xā′-idᴀg̣a-i ʟꜝa sī′gaiya-i g̣eiłgīdai′yagᴀn.” Gañā′xᴀnhao kꜝux̣ua′-i sa′ʼgui ᴀ′ñg̣a lᴀ kꜝig̣ā′g̣eiłdasi giên tꜝa′skꜝia-i lᴀ sqꜝagī′gᴀñ wᴀnsū′gᴀñ da′og̣ᴀnᴀñ gi sī′gia g̣ᴀn ᴀ. Giên uiêd sg̣alᴀ′ñ ga tꜝalᴀ′ñ sū′ugᴀñ ʟꜝ gia′ʼgoyîñas. Giê′nhao l’ x̣ā′łdax̣idᴀñᴀñ wᴀnsū′ga. Giên hᴀn lᴀ ʟꜝ sū′dag̣ᴀñ wᴀnsū′ga, “I′ʟꜝga-i ła dao.” Giên g̣ei lᴀ ʟꜝ sqatgiā′⁺xᴀ′ñgwañ.

Kꜝū′x̣u hao tān g̣ᴀn kꜝwai′yᴀñ wᴀnsū′ga. Tꜝā′nutgāgas giê′nhao stî′ñxᴀn tcī′na gī la hᴀ′lxag̣ogᴀñ wᴀnsū′ga. Giên hᴀn tān lᴀ sū′dagᴀñᴀñ wᴀnsū′ga “Dō′na-i tꜝā′x̣ua ła g̣ᴀnʟ̣a′-i g̣a gia′gᴀñᴀñ. Ła ê′sîñ sia′ g̣ᴀnʟ̣a′-i g̣a gia′gᴀñasi. Tcī′na-i ła ʟꜝda′ hao dᴀñ g̣a kꜝō′da łᴀ dā′łx̣unᴀñtꜝałda′asañ.”

Gañā′xᴀn lᴀ g̣etg̣oa′si giên tān daog̣anā′gas g̣ᴀnʟ̣a′-i g̣a xē′da ʟ̣′łagi giên gu lᴀ giagᴀ′ñgiᴀgᴀñ. Kꜝux̣ua′-i ê′sîñ sa hitꜝᴀg̣ᴀ′n g̣ᴀnʟ̣a′-i g̣ei lᴀ ʟ̣łagia′ atxᴀ′n l’ dā′lʟ̣łas giên l’ daog̣ᴀ′ng̣a tꜝā′x̣ua l’ kꜝatagî′lgᴀñas.