Chapter XVIII: Part 18

Mountain Dweller’s mother was at home. Nothing could be seen inside of this house, there was so much fat. They were told they could not get into Mountain Dweller’s house. That is why they went there. After they had been seated for some time they were given something to eat. By and by the hunter brought in a load of food. He asked his mother, “What are those people that have come to you doing?” “They came to marry you because it was said that they could not.” So Mountain Dweller married both of them.

Duʟāˊ gwâˊỵa nēł. Aỵiˊ ʟēł dutīˊn
His mother was at home. Inside of it not could be seen

tāˊîtc. Cākᴀnāˊỵî-hîˊtî aỵīˊt hᴀs
on account of the fat. Mountain Dweller’s house into it they

ỵaˊoduwawōˊq. ᴀtcayuˊ hᴀs aỵāˊwaʟ̣aq.
said they could not get. This is why they went there.

Tcǃāk hᴀs qēˊni aweˊ doqǃwēˊ xᴀt 284-10
For some time they had sat down after their mouths to

dutēˊx. Yāndayāˊn weˊᴀt-sǃāˊte. Tcǃuʟeˊ
they fed them. Was bringing in packs the hunter. Then

awawūˊsǃ duʟāˊqǃaỵîx, “Waˊsa qōwanūˊkᵘ qoˊuawe îxᴀˊnt
he asked of his mother, “What are doing the people to you

hᴀs uwaᴀˊt.” “Īỵīˊt hᴀs ỵaˊoduwawōˊq yᴀx hᴀs
they came.” “To you they said you would not marry like they

ỵag̣ēˊłacāˊdahe.” ʟe yᴀx aỵaˊołîca Cākᴀnāˊîtc.
came to marry you.” Both of them [he] married Mountain Dweller.

After they had been there for some time he started off. He said to his wives, “My mother does not let the person that stays with me last long.” For this reason they kept sticks in their hands while he was away from them. Some time afterward their mother-in-law put a side of mountain sheep into the fire. She stood it up on end. Then it caught fire. This was the way she killed her son’s wives. After that they kept watch on her. When it was burning she pushed it toward her son’s wives. Then they pushed it back upon her, and killed her. They pulled her body outside and put something over it. They let it stand out of the ground a very little.

Tcǃākᵘ nᴀstēˊawe ᴀt wux̣ūˊn. Yē
A long time after they had been there he started off. So

aỵaˊosîqa ducᴀˊtqǃîyên “ʟēł ūłtsāˊkᵘ
he said to his wives, “Not let lasts long

yu-ax-ᴀˊnî-yēˊnatītc-qā yuᴀxʟāˊtc.” Ayᴀˊxawe qās
the one that stays with me my mother.” This is why sticks

hᴀsdudji yē wūtîˊ hᴀˊsdunᴀq nᴀgūˊt. Tcǃuʟeˊ yāỵīˊna
they had with them them from while he was. Then for some time

ỵᴀˊtî aweˊ gᴀłkāˊdāq awatîˊ yūˊᴀtkagēˊdî.
it was when in the fire she put the side of a mountain sheep

Yêˊnᴀx āˊwᴀtsāq. ᴀt ᴀkāˊwagᴀn. Deˊtcaᴀtc 285-5
Upon end she stood it. Then it caught fire. This was

qosa-īn-ᴀdayuˊ duỵīˊt cᴀˊtqǃîỵên. ᴀtxaweˊ tcˊǃuʟeˊ hᴀs
she killed with her son’s wives. After that then they

ᴀdjīîˊn. ᴀdakāˊwagan. Duỵīˊt cᴀˊtqǃîỵên kādēˊawe
kept watch on her. It was afire. Her son’s wives toward

ke acakaˊołîtᴀq. ʟa yuqāˊsǃtc aỵināˊde kē hᴀs
out she pushed. Then the sticks back on her they

akaˊołix̣ît. Hᴀs āˊwadjᴀq hasdutcāˊn. Gāˊniyu hᴀs
pushed. They killed their mother-in-law. Outside they

āˊwaxotǃ. Akᴀˊt hᴀs kuˊca-kāˊwaxa. Tcǃa yēgug̣ēˊkawe
pulled her. On her they placed something. A very little

koʟǃgutūˊnᴀx wułicuˊ.
from into the ground they let stick.

Meanwhile her son was away. When he arrived he was carrying a big mountain sheep. Then he asked for his mother. “She did to us just as you said. We threw it over upon her. We pulled her outside.” He said to them, “What you have done to her is well. My mother would not let a person who lived with me last long.” After that he collected sides of mountain sheep, inside fat, and tallow.

Wuyᴀˊx duỵīˊt. Hāt gūˊdawe aʟēˊn ayuˊ 285-10
Was away her son. There when he got a big one that

ỵāˊnayan yudjêˊnwu. Awawūˊsǃ duʟāˊ.
he was carrying a mountain sheep. He asked for his mother.

“Hᴀtcaˊdê kīˊnîk yᴀxaˊ hāˊwasînî. Dokāˊdî āˊyᴀx
“Just what you told like it she did to us. Over upon her so

kaˊotułîtᴀq. Eˊg̣eyux wutūˊwaxotǃ.” “Ỵakǃeˊ adēˊ
we threw it. Out from inside we pulled her.” “It is good what

ỵīsîˊniỵiỵᴀ,” ʟeyuˊ aỵaˊosîqa. “ᴀxʟaˊ
you did to her,” then he said to them, “My mother

detcǃāˊgawe ᴀxᴀˊnî yēˊtīx łīngîˊt ʟēł ūłtsāˊkᵘ.”
for a long time with me would live a person not lasted long.”

ᴀtxaweˊ wuckāˊdê ye aosîˊnî yuᴀtkagēˊdî 285-15
After that together so he put the sides of mountain sheep

qa yuˊᴀtỵîkᴀˊtî qa yūˊtū sᴀkᵘ.
and the inside fat and the tallow for.

After many years had passed Mountain Dweller said to his wives, “Wouldn’t you like to go home?” “Yes,” said they. [The elder] said to him, “My mother said we could not marry you. That is why we came to find you.” “Weave some baskets,” he said. So they wove them. “Weave two that you can just put on your thumbs” [he said]. They were going to start. There were many mountains between. After they had put many canoe loads of things inside of the baskets he put them both on his thumb, and they started along with them. They were gone for a very few days.

Cākᴀnāˊỵî qǃūn dukāˊỵên
Mountain Dweller many over them

qołaˊātsawe ye aỵaˊosîqa
there had been years with [them] as follows he said to

ducᴀ tqǃîỵên, “ʟēˊgîł nēł yᴀx ỵītāˊwuāstc?” “Āˊa,”
his wives, “Wouldn’t home like you like to go?” “Yes,”

ʟayūˊ hᴀs aỵaˊosîqa. Ān hᴀs ᴀkāˊwᴀnik,
then they said to him. Him they told

“Aỵīˊt haỵāˊwawōq ᴀxʟāˊtc. ᴀtcayaˊ îkāˊyade
“Said we could not marry you my mother. This is why to find you

wutūˊwaāt.” “Hakᴀˊkᵘ ỵīᴀˊk.” Ayᴀˊxawe hᴀs aāˊk.
we came.” “Some baskets you weave.” Like it they wove.

“Tcǃā ỵiˊyᴀx dēx qǃwᴀn ỵīgucnāˊqǃ ỵiᴀˊk.” 286-5
“Now for you two (imp.) on your thumb you weave.”

Wananīˊsawe aỵīˊde hᴀs āˊwaha yuhᴀsduʟǃēˊq nāqǃ
At once on to it they put their thumb (lit. finger) on

hᴀs-āwaᴀˊgî-ᴀt. G̣onayēˊ hᴀs gugwᴀāˊt. Qǃūn ca
thing they had woven. To start they were going. Many mountains.

saˊyu ᴀniỵaˊ. Ayēˊ
there were before the place they were going to. Inside of it

yên kudagāˊawe yukᴀˊkᵘ qǃūn yākᵘ
there when they had put all things in the basket how many canoe

yîk ᴀˊtî sayuˊ tcǃudēˊxa aweˊ duʟǃēˊq nāx
loads of things there were both of them it was his thumb on

dāq aỵaˊołiᴀt. Tcǃudēˊx ān g̣onēˊ hᴀs uwaᴀˊt.
around he put. Both of them with these started they went.

Tcǃa kǃūn sāˊyu hᴀs uwaxeˊ.
Just a few [days] it was they were gone.

When they were going along with him he seemed to be changed suddenly. Mountain Dweller began to shine from within. By and by they sighted their father’s town. The town was long. In the evening they came in front of the house. He had the small baskets on his thumb. Then they wished that their little brother might run out to them. They called him to them. The people had already given a mourning feast for them there. A year was now past. For this reason he ran into the house. Then he said to his mother, “My sisters have come and are outside.” At this she became angry with her young son, who had longed for his sisters. “You lie,” she said to him. At once he went back to them, crying. When he came into the house again he said to his mother, “They are there. It is well that you go out to them.” “Take a piece off of their marten blankets and bring it here,” she said. So he told them. (The way I am telling you is the way people always tell old stories.) Then he brought it into the house. At that time his mother started out. She looked. Her children were really there. “Come into the house,” she said. So they came into the house to her. Afterward the elder girl told her mother about the baskets. Mountain Dweller having shaken the baskets, she said, “There are big baskets outside. Let them be brought in.” Then two persons went out. The baskets were too heavy for them. More went out. All the men in the house tried to bring them in. When they could not, Mountain Dweller rose to get the baskets. Although they were unable to get them, Mountain Dweller put the baskets on his third finger. Inside was fat from the inside of a mountain sheep. Because her mother had scratched the inside of her daughters’ cheeks, [the elder girl] invited the people for nothing but fat. The things in the baskets were too much for them. The baskets in which these things were contained, were called World-renowned-baskets.

Ān yā hᴀs naᴀˊtî tcǃᴀ qonaỵēˊdê ayuˊ 286-10
With him when they were going suddenly to be changed

yukax̣ᴀˊt. Yucākᴀnāˊyî tūˊnᴀx ᴀx digᴀˊn.
he seemed. Mountain Dweller from inside began to appear shining.

Wananīˊsawe ỵêtx kaodiỵaˊ duī’c āneˊ. Ān
And then they sighted their father’s town. The town

kułayêˊtǃ. X̣āˊnaawe ahîˊt ỵêt hᴀs ūwaᴀˊt.
was long. In the evening the house in front of they came.

Dugūˊc nāˊxawe dāq aỵaˊołiᴀt yukᴀˊkᵘqǃᵘ sāˊnî. Detcǃayeˊ
His thumb on he had the baskets small. This is how

ᴀt hᴀs tūdîtᴀˊn hᴀˊsduīkǃᴀˊtskǃᵘ hᴀˊsduxᴀni yux
things they thought about their little brother to them out

nᴀq g̣acīˊx. Hᴀs āˊwaxōx. Dê hᴀsdu-iteˊ yên
from would run. They called him. Now for them there

yūˊᴀt kāˊwati. Dekᴀˊt qotī’n.
they had already, given a feast. One year was now past.

ᴀtcayuˊ ʟe nełdēˊ wudjix̣īˊx̣. ʟa duʟaˊ
This is why then into the house he ran. Then his mother

ye aỵaˊosîqa, “ᴀxʟ̣āˊkǃ gānt hᴀs ūˊwaᴀt.”
as follows he said to, “My sisters outside they are come.”

ʟeˊawe kǃāndēˊnᴀdana duỵīˊt kǃᴀˊtskǃᵒ deaˊ
For that she became angry with her son young this one who

aołix̣āˊdjî duʟ̣āˊkǃ. “Ckǃaoʟ̣iyêˊł,” yuadaˊỵaqa.
had longed for his sisters. “You lie,” she said to him.

Tcǃᴀ g̣āx-kîˊknᴀxawe adeˊ wuguˊt. Tsǃu
At once crying to them there he went back. Again

nēł gūˊdawe tsǃu akᴀnīˊk duʟāˊ 287-5
into the house when he came again he told it his mother

tîn. “Āˊwu hᴀs. Kǃe āˊyux nᴀˊgu.”
to. “They are there. It is well out to them you go.”

“Hᴀˊsdukǃūˊx̣-ʟǃīdêˊ hāt ałakǃuˊts.”
“Their marten blankets here break a piece off and bring in.”

Akᴀnīˊk. (Deˊtcǃa adeˊ ʟāˊgu kᴀduˊłînîkỵa
He told them. This is the way always they tell old stories

ayᴀˊxaỵa ỵīīˊn kᴀxanīˊk.) Nēł aołicᴀˊt.
like it to you I am telling. Into the house he brought it.

Tcaˊtca ag̣āˊawe tsa adeˊ wudiguˊt duʟāˊ.
At that time for it indeed to it started to go his mother.

Āˊyux aˊoʟ̣îg̣ên. Qǃēˊg̣a duỵêˊtqǃî gwâˊỵa.
Out she looked. Really her children they were.

“Nēˊłỵīa,” yūˊaỵaosîqa.
“Come into the house,” she said to him (the man).

Duxᴀˊnîneł uwaᴀˊt. ᴀtxaweˊ duʟāˊ tîn
Into the house to her they came. After it her mother to

akāˊwanik yukᴀˊkᵘqǃᵘ. Yūˊcakᴀnāˊỵītc 287-10
she (the elder) told about the basket. Mountain Dweller

ᴀcakāˊwayūˊgawe yukᴀˊkᵘqǃᵘ, “Aʟᴀˊnqǃayu gāˊno kᴀkᵘ,
since he had shaken the baskets, “There are big outside baskets,

nēˊłg̣a duładeˊ,” yūˊỵawaqa. Dᴀˊxanᴀxayu
into the house let them be brought,” she said. Two it was

āˊyux āˊwaāt. Tsǃᴀs yên qōˊwᴀxêtc. Tsǃū āˊyux
outside went. Only then they were too heavy for. More out

āwaguˊt. Łdakᴀˊt qāˊdjayu nēłdēˊ hᴀs
went. All men into the house they

aỵahêˊ. Yên qoxēˊdjayu qādᴀsēˊqǃᴀn
wanted to bring them. When they were unable afterwards

wudihāˊn yukᴀˊkᵘqǃᵘdê. Yên yuqoxēˊdjayu
he started to get up for the baskets. There they could not do it

duˊwᴀn-kᴀʟǃēˊq nāx dāq aỵaˊołiᴀt yukᴀˊkᵘqǃᵘ
his third finger on out he put the baskets

Cākᴀnāˊỵītc. Ayūˊgu ᴀ yutāˊî djᴀˊnwu ỵîˊkî.
Mountain Dweller. There was the fat mountain sheep inside of.

Awᴀctūˊ ᴀkaˊ wuʟ̣agūˊdjawe
Inside of their cheeks on them because she had scratched

duʟāˊtc dusīˊ-hᴀs, ᴀtcaweˊ tsǃᴀs atāˊỵia yūˊāntqenî
her mother her daughters’, this is why only the fat people

aỵîˊs wuct ayāˊwaîqǃ. Yuˊkᴀkᵘqǃᵘ ka ᴀˊtî łdakᴀˊt
for it together she invited. The baskets in things all

qa kᴀˊnᴀx aˊyu wutîˊ, yuˊkᴀkᵘqǃᵘ ka ᴀˊtî. 288-5
too much for them were, the baskets in things.

Ha-łīngît āˊnî kᴀˊkᵘqǃwayu.
These world [renowned] baskets were.

FOOTNOTES:

[133] For another version, see story 65.

[134] The story is very much condensed here. The mouse’s “grandmother” had sent it to invite them in. The mouse asks to be put over the log because the entrance to her grandmother’s house was on the other side. “On account of that she had run out” refers to the mouse’s first appearance.

[135] An unusual word for “dog” occurs here.

93. KĀHĀˊSǃÎ, THE STRONG MAN[137]

Among some people bathing for strength was a man named Kāhāˊsǃî. He was very poor. The people bathed continually in preparation for war. He, however, was very miserable. When the others came out of the water they always laughed at him. He kept urinating in his sleep. He was always turned over on one side. It was when all were asleep that he went down to the water. When he got very cold he came ashore and went to sleep. And when daylight was coming on he threw his urine under him. Then it always ran out from under him. They kept bathing for strength in war. His friends used to whip each other in the water with boughs. They tried their strength on a big tree having a dead branch growing out from it which they called the tree-penis. And when they ran ashore out of the water they always kicked him (Kāhāˊsǃî) out of their way. “When will this man break off the tree-penis?” [they said].

Wudêcuˊdjayu yuqoˊō łatsīˊn kᴀqǃ āˊxoqǃ ayuˊ yēˊỵatî
Bathing the people strength for among that was

qā Kāhāˊsǃî. ʟᴀx qǃanāˊckîdê. Adawūˊʟ kᴀˊqǃayu
a man Kāhāˊsǃî. Very was poor. Fighting for it was

dacūˊtc yūˊāntqenî. Hō qoˊa qǃanackidēˊx sêtêˊ.
always bathing the people. He, however, become very poor was.

Hīn dᴀx dāq ag̣āˊᴀdīnawe qūdūcūˊqtc.
Water from in out when they came they always laughed at him.

Kūłqǃêˊstc. Adawēˊ nateˊtc.
He always urinated in bed. He was always [turned] on his side.

Xᴀtc tcǃuʟeˊ yêˊndî ỵaanaxᴀˊqǃᵒawe tcǃuʟeˊ 289-5
It is then there when all were asleep then

naguˊttc hīˊndî. ʟāx āˊtᴀtc g̣adjᴀˊg̣înawe
he always went down to the water. Very cold when he would get

dāq uguˊttc, natēˊtc. ʟe
ashore he always came and he always slept. Then

ỵaqēnaēˊnî aweˊ ctaỵīˊt akᵘdaxēˊtctc
daylight coming on when underneath himself he always threw his

dukoaˊsi. ᴀtxāˊwe dutāˊỵenᴀx yūt
urine. And then (from at that then) from under him out

kᵘdāˊîtc. Kǃāˊnqā dacūˊtc. Dūxōˊnqǃî
it always ran. They always bathed for strength in war. His friends

kaductᴀˊnîn wucadaxêˊct atqǃayēˊtc hīnqǃ.
each other used to whip with tree boughs in the water.

Yēkᵘʟāˊ ās āˊwua adanᴀˊx yut qāˊwaᴀ
Any kind of big tree it was from it out grew another piece

as-ʟǃēˊłî qāłatsīˊne āˊkdoaq. Tcǃuʟeˊ hīn
tree-penis human strength [they] tried there. Then the water

dᴀx dāq āłunag̣oˊqo aweˊ hēˊdeqekdułx̣īˊtc 289-10
from ashore running when [they] always kicked him

tcūc qǃānādᴀˊx. “Yāqāˊ qoˊa xas ās-ʟǃēˊłî
out of their way. “This man, however, when tree-penis

aqᵒgwałǃīˊqǃ.”
will he break off?”

The man went into the water the last time he was going to enter it. At that very time he heard some one down in it from whom he was going to get his strength. Strength was his name. Then the person came out behind him. He had a large head covered with curly hair. He held boughs. “Now,” he (Strength) said to him, “come up to me.” Then he went to him. He knocked him into the water. Twice he called him. At once he whipped him hard. “I am Strength. I come to help you,” he said to him. “Break off the thing the people are trying their strength on. Put it back again along with some urine.” Then he ran there in the night. His friends did not know it. After day had begun to dawn his friends ran thither. It was not known that he had broken it off. Why had it never been broken off before? The very first one now broke it off. Then they inquired, “Who broke off the tree-penis?” and people said, “It was Kāhāˊsǃî who broke it off.” They laughed at him because [they thought] he was not strong. Then they started off with the strength they had waited for. At that time [the Indians] had no fighting ammunition. This is why they always bathed for ammunition, sitting in the water. The strong men had nothing at all with which to kill the sea lions. At once the head man said as follows, “Take him also.” They said, “Take him there.” They had nothing with which to kill the sea lions. Then they told him that they would take him along. They said, “Take Kāhāˊsǃî there.” It was at that time that they gave him his proper name. They took him out to the sea-lion island. Then he caught up two sea lions. The one on the left he threw upon a flat rock, but the one on the right he tore in pieces. All kinds of strength came to the poor man to help him, and his friends never beat him afterward. He never put on clothes in time of war. His strength continued for a long time. It came to be known even down to this day. People always use his strength with which to surprise other people, and they always imitate his strength.[138]

Hūˊtcǃîaỵe hīn xēqgwagūˊdi yuqāˊ hīnx
The last time water was going into the man water

ugūˊt. Tcaˊtcǃa ag̣āˊawe āg̣aˊ ỵêk ūˊwaᴀx
he went into. Right then at it down he heard

atūwāˊtx qeg̣oˊxłatsīn adayuˊ
from into it he was going to get his strength that something’s

asᴀˊ ᴀwaᴀˊx. Łatsīˊn yūˊdowasākᵘ. Tcǃuʟeˊ actǃāˊt
voice he heard. Strength was his name. Then back of him

uwaguˊt. Yēˊkᵘge ducᴀˊ wuˊʟ̣ēqǃᴀqǃa yêx ỵateˊ.
it came. Large his head curly like was all over.

Atqǃāyēˊ dutcīˊ. “Hākᵘ de” yūˊaciaosiqa, “Āˊxdjīt 290-5
Tree boughs he held. “Now to” was what he said to him, “To me

gu de. Tcǃuʟeˊ adjīỵīˊt ūwaguˊt. Tcǃuʟeˊ hīn
come up.” (imp.) Then to him he came. Then the water

nᴀx ac ᴀqaˊołīxetc. Dᴀxaˊ ᴀc wuxōˊx. Ag̣āˊawe tsa
into him he knocked. Twice him he called. For it then

łatsīˊn dên ᴀc wuxîˊct. “Xāˊdaya Łatsīˊn. Īˊīg̣ā xat
strength with him he whipped. “I am Strength. To you I

wusuˊ,” ye aciaˊosîqa. “Yūˊān
come to help,” so he said to him. “With that

aˊỵadᴀłtsīˊn ᴀt qǃwᴀn nᴀʟǃīˊqǃ
they are trying strength thing (imp.) be breaking off

aỵitīˊt qǃwan ᴀkłałūˊqǃ ān ᴀˊtg̣e iỵatsaˊq.”
in its place (imp.) urine with it put it into it.”

Tāˊdawe adaˊodjîx̣īx̣. Doxōˊnqǃitc ʟēł wuˊsko. Ātx
In the night he ran there. His friends not knew it. After

ỵaqēˊga āˊawe doxōˊnqǃî adēˊ łiwag̣uˊq. 290-10
it was getting daylight when his friends to it ran.

ʟēł wuduskoˊ āwuʟǃīˊqǃî. Gūsuˊ yên
Not it was known it had been broken off. Where there

yuqᵒxêˊtc gî. Dju cuqǃoaˊaỵītcawe ʟē āx
it was never broken off ?. And the first one then from it

wuʟǃēqǃ. Tcǃuʟeˊ uduwawūˊsǃ. “Adōˊtsᴀ wuʟǃīˊqǃ ās-ʟǃēˊłî.”
broke off. Then they asked, “Who broke off tree-penis?”

Tcǃuʟeˊ yē ỵaˊodūdzîqa, “Kāhāˊsǃîdjayuˊ
Then thus they came to say to him, “Kāhāˊsǃî it was

wuʟǃīqǃ.” Tca kaodōˊwacūg̣ayu łkūx̣ᴀˊʟǃgītc.
broke it.” Then they laughed at him, that he was not strong.

Adᴀˊxawe ʟē ỵaoduˊdzîqōx łᴀtsīˊn
And then there they came to go with their strength

duỵîg̣aˊ. Gūsūyuˊ ʟēł qǃān-cagūˊn
they waited for. Where wasit (=Then) not fighting ammunition

qāˊdjî āˊg̣a. ᴀdjayuˊ ᴀcagūˊn kᴀˊqǃayu
had at that time. Why the ammunition for it

ducūˊtc. hīn tāˊg̣aqētc. Yūˊłîtsīne-ᴀt
they bathed. Water when they always sat in. The strong men

yūˊtān ʟēˊłᴀtc g̣aduˊʟ̣îdjāg̣e ᴀt qāˊdjî.
the sea lions nothing at all to kill it with thing had.

Wananīˊsawe yułīngîˊt ʟēnīˊtc ye hᴀs
At once the Indians head (or great) as follows they

ỵaˊosiqa, “Hu tsǃu.” Yē ỵaˊodudziqa,
said to “Him too (take). As follows they were saying to him,

“Yên nᴀx duxāˊ.” ʟēˊłᴀtc āx duʟ̣îdjaˊg̣e ᴀt
“There to take him.” Nothing from it for killing thing

qōˊostîˊ yūˊtān. Duīˊn ᴀt wudūˊwaxūn 291-5
they had the sea lions. With him to it they would go

yē ỵaˊodudzîqa. Tcatcǃaāg̣aˊtsa yē
as precedes they said to him. At that very time as follows

ỵaˊodudzîqa, “Yên nax dōxāˊ, Kāhāˊsǃî.”
they were saying to him, “There to take him, Kāhāˊsǃî.”

Ag̣āˊtsa duỵaˊodowasa, Kāhāˊsǃî.
Just at that [time] they gave him his proper name, Kāhāˊsǃî.

Adāˊt ỵaodowaxāˊ yūˊtān qǃāˊtǃî. Tcǃuʟeˊ dēˊxawe
On to it they took him the sea lion island. Then two

acāˊwaʟēq yūˊtān. Yūˊsǃᴀtǃnᴀˊxa
he caught up the sea lions. The left one

ta ỵaqāˊc kᴀt. Cinaxāˊa qoˊa
he threw upon a flat rock. The right one, however,

wūˊcdᴀx āwasǃēˊʟǃ. Qǃᴀnᴀckîdēˊx wusîteˊ yuqāˊ
from together (= apart) he tore. Poor was the man

acaˊ yūłdakᴀˊt-ᴀt yēˊde łatsīˊn duig̣aˊ wūsūˊ. ʟēł 291-10
to him all kinds strength to him came to help. Not

de yuỵaoduʟ̣ᴀˊqᴀk doxōˊnqǃî. ʟēł naᴀˊt
indeed ever beat him afterward his friends. Not clothes

nayēˊduoˊxqǃun adawūˊʟǃyᴀqǃ. Yīwuyāˊtǃ ag̣āˊ ᴀcdjiyēˊ
he ever put on in time of war. A long time for it to him

wuˊtiỵiỵᴀ dułatsīˊne. Tcǃuyaˊỵidᴀt tsǃu
was his strength. Even to this time also

wuduˊdziku. Dułᴀtsīˊnī ᴀtx dułiᴀˊxnutc. Ātc
it came to be known. His strength they always use. This

qoỵadułdjᴀˊtckunutc.
they always use, to surprise other people [with an account of it].

Dutīˊnutc dułᴀtsīˊne.
They always act [like]. his strength.

This is all.

Hūˊtcǃawe.
All.

FOOTNOTES:

[137] For a longer version see story 31, pp. 145–150.

[138] That is, it is used as a crest and imitated at feasts.

94. THE LǃÊˊNAXX̣ĪˊDAQ[139]

A man at Auk went out on the lake after firewood. On the way round it he saw a woman floating about. Her hair was long. Looking at her for some time, he saw that her little ones were with her. He took one of the children home. When it became dark they went to sleep. It was the child of the ʟǃêˊnᴀxx̣īˊdᴀq, and that night it went through the town picking out people’s eyes. Toward morning a certain woman bore a child. In the morning, when she was getting up, this [the ʟǃêˊnᴀxx̣īˊdᴀq’s child] came in to her into the house. The small boy had a big belly full of eyes. He had taken out the eyes of all the people. That woman to whom the small boy came had a cane. He kept pointing at her eyes. Then she pushed him away with the cane. When he had done it twice, she pushed it into him. He was all full of eyes. After she had killed him the woman went through the houses. Then she began to dress herself up. She took her child up on her back to start wandering. She said, “I am going to be the ʟǃêˊnᴀxx̣īˊdᴀq.” When she came down on the beach she kept eating mussels. She put the shells inside of one another. As she walks along she nurses her little child.

Ākǃᵘqǃayuˊ yē ỵatîˊ qā akadēˊ wuguˊt g̣ᴀˊng̣ā.
At Auk stopping a man out on got for firewood.

Aˊyᴀxde ỵanagudīˊayu aosītīˊn cāwᴀˊt yūˊadīgīgā cwūˊʟ̣īx̣āc.
Around it going was he saw woman one floating.

Dūcaxāwuˊ yekǃuˊʟ̣îyātǃ. Tcǃākᵘ āłtîˊnî aˊya aosītīˊn
Her hair was long. Sometime looking he saw her

yēˊkᵘtsǃîgāˊỵî a. ᴀt ỵᴀˊtqǃî ᴀx āˊwucāt
her little ones were. Children from them he took

nēłdeˊ. Yên qōˊqacg̣ēt ayuˊ
to [his] home. There it got dark of itself there

āwaxēˊqǃᵘ. Xᴀtc ʟǃêˊnᴀxx̣īˊdᴀq 292-5
they went to sleep. It was the Lêˊnᴀxx̣īˊdᴀq

ỵêˊtî asiyuˊ tāˊdawe yūˊānqǃᴀtūx ỵāˊwagut qāwaˊq
its child it was he that night through the town was going eyes

āx kē akawadjᴀˊł. Ỵaqēˊgaa yucāˊwᴀt
from them up he took out. When it was getting light a woman

ỵᴀt āˊwa-u. Tsǃūtāˊt ayūˊ ỵacᴀˊndanukᵘ doxᴀˊnqǃᵘ
child had. In the morning then she was getting up to her

nēł ūˊwagut. ᴀtkǃᴀˊtskǃᵒ yēˊqǃołkułige xātc qāˊwag̣e
into the house went. A small boy a big belly this eyes

ᴀsīyuˊ acaˊołīhîk. Łdakᴀˊt yuˊqᵒu qāˊwag̣e ayuˊ
it was was full of. All the people’s eyes these

āx kē akāˊwadjêł. Wutsǃāˊg̣a ᴀcdjīˊ hu yu-cāwᴀˊt
from it up he took them. A cane to her was that woman

ᴀcxᴀˊnīnēł uwaguˊt yu-ᴀtkǃᴀˊtskǃᵒ. Duwāˊqde 292-10
into the house to her came the small boy. At her eyes

ỵagacīˊtc. Tcǃuʟeˊ duwutsǃag̣āˊỵītc yūt
was always pointing. Then her cane away

akułtāˊqᴀtcǃ. Dᴀˊxa yēˊnasgīt aqaˊ kaˊo-łītᴀq. Tsǃᴀs
she pushed him. Twice he did it into him she pushed. Only

qawag̣êˊtc caˊołīhîk. Hîˊtqǃî tūx ỵaˊowagut
eyes it was full of. Houses through she was going

yucāwᴀˊt adjāˊq dᴀx. Adᴀˊxayu ctadeˊ
the woman killed it after. And then on to herself

yedjudīˊne. Duỵᴀˊtkǃᵒ āˊwaya tcǃakūˊg̣aỵê
she started to put [clothing]. Her child she took up anywhere

yeˊdî. “ʟǃêˊnᴀxx̣īˊdᴀq xāt gux sateˊ”
to go to. “Lǃêˊnᴀxx̣īˊdᴀq I am going to be,”

yuỵawaqāˊ. Ỵēqg̣agūˊtîn yāk āxāˊnutc.
was what she said. As she came down mussels she always ate.

Wucg̣edîˊ atsūˊnutc yuyāk-nūkǃᵘ. Tcǃa
Inside of one another she put the mussel shells. Also as she

ᴀt ᴀnaguˊttc tcǃaāˊn aqǃaˊ wuāˊîtc
at it walks around at the same time at it always nurses

duỵêˊtkǃᵒ.
her little child (=baby).

FOOTNOTES:

[139] See story 35 and cf. close of story 105. This is the equivalent of Skîl djâˊadai, or “Property Woman,” among the Haida.

95. ORIGIN OF THE FROG CREST AMONG THE KÎKSAˊDÎ[140]

A married couple went from Sitka into G̣ayaˊ bay, and camped at G̣ᴀˊxgu-ān. They were there for perhaps a month. One morning they started out hunting. Then they heard a song on G̣ayaˊ bay. They listened. They did not hear plainly. [The man’s] wife said to him, “Do you hear it?” He said, “I hear the thing making a noise over there.” “Turn toward it,” they said. They went toward it and saw it. It was a little frog which the man let float down to his wife in the stern. He said, “It is for you.” So they brought it to Sitka. This is how the little frog’s song came to be known, and this is why the Kîksᴀˊdî claim the frog.

Cīˊtǃkᴀ ayuˊ wūcdᴀcāˊỵî
(On the back of Baranoff island) Sitka that married couple

wuqoˊx G̣ayaˊ ỵîˊkdê. G̣ᴀˊxgu-ānqǃ ayuˊ hᴀs ūwaxeˊ.
went G̣ayaˊ (a bay) into. At G̣ᴀxguān there they camped.

Guł ʟax ʟēqǃ dîs hᴀˊsdukā cūˊwᴀx̣īx̣. ʟēqǃ tsǃutāˊt
Probably very one moon on them passed. One morning

ayuˊ ᴀtnatêˊ hᴀs djîˊusîha. Adᴀˊxayu
there hunting for things they set out [along shore]. And then

G̣ayaˊ kādêˊ hᴀs āwaāˊx yucîˊ. Adᴀˊxayu hᴀs
G̣ayaˊ on they heard a song. And then they

kudzīāˊx. ʟēł hᴀs u-ᴀˊxtc kǃēdēˊn. Ducᴀˊttc ye 294-5
came to listen. Not they heard well. His wife so

ỵaˊosîqa, “Ỵīỵaāˊxtc agêˊ” “Heˊde
said to him, “You are hearing it ?” “Over there

tuwaᴀˊxtcī-ᴀt,” ye ỵāˊwaqā xāāˊxtc.” “Akāˊdêyu hᴀs
we hear thing,” so he said, “I hear.” “Toward it” [turn] they

ỵaˊwaqā. Akᴀˊt hᴀs qox ayuˊ hᴀs aosītīˊn. Xᴀtc
were saying. Toward it they went there they saw it. It was

x̣îx̣tcǃîˊkǃ asīyuˊ ducᴀˊt-djî de ayuˊ aołīx̣āˊc. Ye
little frog that his wife to this he let it float. So

ỵawaqāˊ, “Iˊaỵī sᴀkᵘ.” Cīˊtǃkᴀdê ān hᴀs wuqoˊx.
he said, “You for.” To Sitka with it they got.

Yēˊayu x̣îx̣tcǃkǃa cīỵīˊ wududzikuˊ. Kîksᴀˊditc
That is how little frog’s song is known about. Kîksᴀˊdî

aˊtcayu x̣îx̣tcǃ hᴀs aỵahēˊn.
that is why frog they are claiming it.

FOOTNOTES:

[140] See story 66 for a second version.

96. HOW THE KÎKSAˊDÎ CAME TO SITKA[141]

When we were first born people hated us. And after that some beings named Sky-people brought war upon us. They destroyed us completely. A woman saved herself. And right here at Qǃāntūˊłkǃî she dug a hole under a log to conceal herself from the enemy. Various creatures came out in front of her. “I wonder who can tell me about things,” she said. Grizzly bear came out near her. She said, “What can you do?” “Whenever I catch a man I slap my paws down upon him.” The woman said, “That is nothing.” Some one in the sun spoke to her. “How am I?” it said. “What can you do?” Then he said, “My father in the sun peeps out through the clouds, through the mottled clouds.” That was the one that married her. Then she began to have children. There were five of them, including one woman. After that he lowered down a big fort on them. They grew up inside of it. And when the enemy saw that they were inside of it they started to come. One [of the brothers], named Coward, was quarrelsome. Another was named Łqǃayāˊkǃ and another Kᴀckǃᴀˊʟkǃ, and to all of them he gave directions. “When they get stronger than you put your minds on me.” So, when the enemy became too strong for them, they put their minds on their father (grandfather), the sun. He peeped out on the enemy. It was smoking hot. The sea water out here boiled. The [hostile] people ran down quickly into the water. They were all destroyed. Then it stopped [boiling] out on the water. The brothers stayed inside of their fort.

Ỵaqǃoˊxtustē cūˊgu łīngîˊttc haˊocīkǃān
When we were born first time people hated us

ỵāqǃoˊxtūstî. Adᴀˊx qoˊa ayaˊ Gîtsǃo-qoaˊnî
when we were born. After that, however, Sky-people

yūˊduwasākᵘ ānᴀˊxaỵa yāqǃ xa hāt
by name on account of that to this place war to us

adjīˊusigut. Aˊya qotx hacūˊłīx̣īx̣
brought. This destroyed did to us quickly and completely

aˊya ʟēˊnᴀx ỵātiỵîˊ. Cāˊwᴀt aˊya cwutsīnēˊx.
this the one was. A woman this saved herself.

Aˊa heˊdu Qǃāntūˊłkǃî yūˊduwasākᵘ xao taỵîˊ
And this place right here Qǃāntūˊłkǃî named log under

ayuˊ ax dāq kokaˊodzîha xāˊdjî nᴀx. 295-5
that into it she came to dig a hole the enemy away from.

Doqǃawuˊłk dᴀˊkde wūˊāt. “Adūˊs gî qōn anᴀˊx
In front of her out to they got. “Who (?) about things

dax̣ēˊtkǃᵘ?” X̣ūtsǃ anᴀˊx dāk ūˊwagut. Yē ỵawaqaˊ,
can tell me?” Grizzly bear near her out came. So she said,

“Datîˊn sukᵘcîˊ.” “Hā ᴀxōˊnê qa āx
“With what [can you help]?” “Whenever I get a man I

djitg̣askîˊ tîn kā yuqᴀˊłtǃadjîˊn.” Yucāˊwᴀt ye ỵawaqāˊ,
having him on slap my paws down.” The woman thus said,

“Aˊge aˊdawe.” G̣ᴀgāˊn tūtx
(?) thng is “(That is nothing.)” Sun from into

ᴀˊdayu duīˊt qǃēˊwatᴀn. “Wāˊsᴀs xᴀt ỵatīˊ,”
something is to her spoke. “How I am,”

yuỵawaqāˊ. “Dā tîn sᴀˊkᵘcî.” ʟē ye ỵawaqāˊ, 295-10
it was saying. “What with for?” Then so he said,

“Yūˊg̣ᴀgan tutx a ᴀxīˊc gutsǃtūˊnᴀx
“The sun from into my father through the clouds

gūtsǃqǃāqdīỵēˊnᴀx gᴀˊgî ỵag̣ᴀsēˊn.” Tcāˊtcǃa
through the mottled clouds out (when) he peeps.” That one

āweˊ tsa āˊcuwaca. Ayᴀˊxawe duỵᴀˊtqǃî
it was indeed married her. On account of that her children

qoˊdziti. Kīdjînīˊnᴀx hᴀs wūˊti qa cāˊwᴀt ʟēˊnᴀx.
came to be born. Five of them they were and woman one.

Adᴀˊxawe hᴀˊsdu dākaˊqǃ kaˊoduʟ̣iỵaˊ nū ʟēn.
After that them on he lowered a fort big.

Ag̣ēˊqǃ kē hᴀs uwawᴀˊt. Adᴀˊxawe ag̣ēˊdî hᴀs
Inside of it up they grew. And then inside of it they

g̣āˊdustīn aweˊ hᴀsdudāˊt xā djiūˊdigut. ʟēˊnᴀx
saw them when around them the enemy started to come. One

ye adūˊwasākᵘ Qǃᴀtxāˊn daqānēˊx wuˊsitē. Xāˊỵi yakqǃᵘ
thus named Coward quarrelsome was. Warriors’ canoes

āˊyᴀx aˊołīqᴀˊnqǃ. Ye adūˊwasākᵘ Łqǃayāˊkǃ qa 296-5
over he quarreled. So [one] named Łqǃayāˊkǃ and

Kᴀckǃᴀˊʟkǃ yēyᴀˊn hᴀsducunqāˊwadja. “Ỵīqāˊnᴀx ya
Kᴀckǃᴀˊʟkǃ what to do he told them all. “Stronger than you when

ᴀt g̣atīˊnî qǃwᴀn ᴀxiˊg̣a tunaˊidatān.” Adᴀˊxawe hᴀsdu
they are getting (imp.) on me put your mind.” And then them

qāˊnᴀx ỵaᴀˊtgᴀtēˊ ag̣āˊ
more than then they got for it

hᴀs tuˊdîtān hᴀsduīˊc g̣ᴀgāˊn. Gᴀˊgi
they started to remember their father sun. Out

ỵaodziaˊ yuxāˊ kᴀqǃ.
he came to peep the enemy on.

Wudūˊwatsǃᴀq ỵāˊwatǃa. Dîgînaˊ
It smoked was hot. (=it was smoking hot) Out here

hīˊnî qoˊa wuʟ̣iūˊk. Yādāˊqa
[the salt] water, however, boiled. Out from this [land]

Łīngîˊt hīˊndî łūˊwagōqǃ. Qotx cūˊwax̣īx̣. 296-10
Indians into the water ran down. Destroyed were

Hīˊnxō qaˊat tsǃu ʟe
quickly.In (or among) the water out on the whole also then

ỵēỵēˊwutê. Āỵēˊ hᴀs wutîˊ yūnūˊ g̣ê.
stopped. Down in it they were the fort inside of.

FOOTNOTES:

[141] Cf. story 31, pp. 122–126.

97. THE FOUR BROTHERS[142]

Another being that hated us was a shaman, who used to live in a cave. His name was G̣onēˊtqāsāˊxdukǃāˊqǃ. They could do nothing to him, so they gave their sister to him in marriage. He always slept with his back to the fire, and a spirit watched at his door. Finally a plot was made regarding him, and the people prepared for him. They prepared boxes full of bows and arrows for him, and there came to be plenty of them. When they came to him they pulled their sister into the canoe. He (the shaman) always wore a red-snapper coat. When he was pursuing them, he kept jumping so (accompanied by gesture). While he was chasing them they shot at him. They kept asking their sister, “Where is your husband’s heart?” She said, “I still love my husband’s heart.” After a time she told them where her husband’s heart was. “Shoot him in the middle of his hand. His heart is there.” Then they killed him outside of Ring island. They carried him to Ring island. They took the red-snapper coat off from him. It was for this coat that they had killed their brother-in-law.

Tsǃu hāˊcakǃāˊnî-ᴀt taˊowūłtīqǃ
Also something hating us into the place where the cave is

yētīˊỵīn. Yē duwasāˊkᵘ G̣ōnēˊtqāsāˊxdukǃāˊqǃ. ʟēł adêˊ
used to be. Thus his name was gonēˊtqāsāˊxdukǃāˊqǃ. Not to it

hᴀs gunᴀˊxsîniỵa. ᴀtcaweˊ hᴀsduʟ̣āˊkǃ adjīˊt hᴀs
they could do anything. Why their sister to him they

adjīˊwatᴀn. G̣ᴀˊndawe utāˊîtc dudᴀˊqǃanᴀx.
gave her. To the fire he always slept his back near.

Dōˊqǃawuˊłqǃ aweˊ yên udēˊłtc yēk. Wananīˊsawe
At his door that there always watched a spirit. Finally

adāˊ hᴀs tucāˊwatān. Aỵîˊs ᴀt yên 297-5
about him they concocted a plan. For him things there

hᴀs aosîneˊ. Tcūnēˊt
they made ready. Bows and arrows

dāqakūˊqǃ yên hᴀs aosineˊ
cover for (=boxes full of bows and arrows) then they prepared

cāˊỵadihēn. ᴀt hᴀs qūˊxawe yākᵘt hᴀs
began to be plenty. To it they got then into the canoe they

āˊwaxotǃ hᴀsduʟ̣āˊkǃ. Łēqǃ kǃudᴀˊsǃ atūˊx
pulled their sister. Red-snapper coat into it

naguˊttc. Yāhᴀˊsdu ỵag̣atsāˊq ỵūˊawe
he always goes. Them when he was chasing that way (a gesture)

kē îckǃēˊntc. ʟe yāhᴀˊsdu ỵanatsāˊqeawe hᴀs
up he always jumped. Then them while he was chasing they

atǃuˊkt. Hᴀs aqǃonawūˊsǃtc
shot at it (with bows and arrows). They would always ask

hᴀsduʟ̣āˊkǃ, “Gūˊsū ixoˊx tēqǃ.” “Yesuˊ
their sister, “Where your husband’s heart.” “Yet

ỵāxcîgeˊ ᴀxxōˊx tēqǃ.” Wananīˊsawe yên 297-10
I want (=love) my husband’s heart.” After a while there

akāˊwanîk duxoˊx tēqǃ. “Dudjîˊn tāk
she told her husband’s heart. “His hand in the middle of

ỵītǃuˊk. Aˊwu dutēˊqǃ.”
you shoot. There is his heart.”

Kᴀˊtnᴀqǃtīn ỵakᴀˊqǃawe
White-rocks-on-top- of-each-other (Ring island) on the outside of

tsa hᴀs āˊwadjᴀq. Kᴀˊtnᴀqǃtīn
then they killed him. White-rocks-on-top- of-each-other

kᴀnᴀxāˊwe yên hᴀs āˊwaxᴀtc. Aqāˊx kē hᴀs
on there they brought him. Off from him up (off) they

āˊwatiˊ łēqǃ kǃudᴀˊsǃ. Yukǃudᴀˊsǃ kāˊqǃawe hᴀs
took red-snapper coat. The coat for they

āˊwadjᴀq hᴀsdukāˊnî.
killed their brother-in-law.

After that Łqǃayāˊkǃ put it on and went after large animals. He chased something from below named Kᴀckǃᴀˊʟkǃ.[143] He chased it far up out into the sky. They are Łqǃayāˊkǃ’s footprints which are there.[144]

Adᴀˊxawe Łqǃayāˊkǃ ātūˊx yūˊwugutk kodzîtīˊỵi-ᴀt
And then Łqǃayāˊkǃ into it having gone big animals (things)

kᴀqǃ. Adᴀˊxayu yāˊdiỵīdᴀˊx ᴀt ỵaˊosīnāq. 298-5
for. And then from below here something he was chasing

Kᴀckǃᴀˊʟkǃ yūˊduwasākᵘ ᴀt. ʟayūˊdekīqǃ kē
Kᴀckǃᴀˊʟkǃ was named something Far up [into the sky] up

aỵaˊosinᴀq aˊayu dᴀˊkdî wułîcuˊ. Duqǃoˊs-ītēˊ
he chased it this out went in a line. His footprints

Łqǃayāˊkǃ huˊayu.
Łqǃayāˊkǃ it is he, or they are his.

FOOTNOTES:

[142] Part of story told in story 3 and in story 31.

[143] An error. Kᴀckǃᴀˊʟkǃ was Łqǃayāˊkǃ’s elder brother.

[144] That is, the milky way.

98. THE KÎKSAˊDÎ WOMAN WHO WAS TURNED INTO AN OWL[145]

When this town (Sitka) was first discovered the Kîksᴀˊdî were here, and we stayed on this (the north) side. This town (at the northern end) was named Mossy-town. There four men grew up, two of whom were named Łqǃayāˊkǃ and Kᴀckǃᴀˊʟkǃ. They married. Łqǃayā’kǃˊs mother was named Kᴀckǃᴀˊʟkǃ’s-mother. Łqǃayāˊkǃ’s wife refused to give her mother-in-law herring to eat. After she had refused her twice she put hot milt into her hand. She told [her son], “She put hot milt from a male herring into my hand.” It burned her hand. For this reason her son carried down the canoe. He filled it with herring by means of a herring rake. When [the canoe] was filled, he brought them in. The herring rock is over yonder this side of Big-fort.[146] He brought them in in the evening. He said to his wife, “Go down to it,” and she went down empty handed.

Cūˊguya ʟǃᴀtk wudutǃēˊỵê Kîksᴀˊdî yaqǃeˊ ỵᴀtîˊ
When first this place was found the Kîksᴀˊdî here stayed

qa ūhāˊn ỵāˊnaxᴀqǃ yēˊhaỵêtî. Sǃᴀtc-ānîˊ ye duwasāˊkᵘ
and we on this side we stayed. Mossy-town thus was the name

yāt. ᴀqǃaweˊ uwawᴀˊt dāqǃunīˊnᴀx qa ye
to this [one]. At it grew up four [men] and so

duwasāˊkᵘ Łqǃayāˊkǃ Kᴀckǃᴀˊʟkǃ. Hᴀs āˊwaca
[two were] named Łqǃayāˊkǃ [and] Kᴀckǃᴀˊʟkǃ. They married

yucāˊwᴀt. Łqǃayāˊkǃ duʟāˊ qodzîteˊ
a woman (= women). Łqǃayāˊkǃ his mother was

Kᴀckǃᴀˊʟkǃ-ʟā yūˊdowasākᵘ. Łqǃayāˊkǃ ducᴀˊtc 299-5
Kᴀckǃᴀˊʟkǃ’s mother was named. Łqǃayāˊkǃ his wife

ỵaocîgêˊ yuˊyao dutcāˊn-qǃēˊdî. Dᴀxdahīˊn
refused the herring to her mother-in-law’s mouth. Twice

ye acīˊn nasqaˊ aweˊ acdjîˊn tāqǃ yên āˊwacᴀt
thus to her she said when her hand into there she put it

ỵāˊwatǃaỵe yao-ʟǃēˊłî. Duīˊn akāˊwanīk. “Ỵawᴀˊtǃaỵe
being hot herring milt. To him she told it. “Hot

yao-ʟǃēˊłî aweˊ ᴀxdjīˊn tāqǃ yên āˊwacᴀt.” Ke ūwag̣ᴀˊn
herring milt that my hand into there she put.” Out it burned

dudjīˊn tāqǃ. ᴀtcaweˊ yākᵘ yēqǃāˊwatᴀn duỵīˊt. Yao
her hand in. That is why canoe brought down her son. Herring

acāˊwax̣îʟǃ yuyāˊkᵘ. Yên
he filled with by means of a herring rake the canoe. There

aỵaˊosîqox cahīˊk. Yūˊdo yao tēỵîˊ
he brought them in when it was filled. Over there herring’s rock

yunūˊ ʟēn hāˊna nᴀx ᴀ. Dēx̣āˊna 299-10
the fort (= Big fort) big this side on is. It was evening

ayuˊ yên aỵaˊosîqox. Ducᴀˊt ye aỵaˊosîqa,
when there he brought them in. His wife something he said to,

“Adêˊ naguˊ.” Kᴀłᴀˊtk adeˊ wuguˊt.
“To it go down.” Without anything to it she went.

Then she shouted up, “Bring down the basket,” but her husband said, “Don’t listen to her.” Night came on. Toward morning the woman began to change her cries. “This way with the basket (kāt),” she said toward morning. Later still she began to say, “Hū, hū, hū, ū.” Her husband said to her, “You can become an owl from this time on.” So she started to fly off. She became an owl. She flew first among the trees. She was heard saying, “Sit in your holes,” after which he (her husband) went outside. He said to her, “You put milt into my mother’s hand. For that you can become an owl. Way back there for you is Owl’s-rock-slide.” This is why it is so. This is why we can always understand it (the owl). It always predicts bad weather. It always tells what is going to happen in other towns.

Tcǃuʟeˊ adeˊ kē uwaîˊqǃ, “Kāt hāt
Then at it up she shouted, “Shallow basket to here

ỵiêtᴀˊn.” Duxoˊxtc ye ỵaˊosîqa, “Łîˊłqǃa tāt
you bring it down.” Her husband so said, “Not to her

ỵītūctīˊg̣k.” Tāt ỵīntk qohaˊ. Qēqǃēˊde qonahaˊ
you listen.” Night it got. Toward morning it was getting

ʟe cūˊya qǃaˊoditᴀn yucāˊwᴀt.
then entirely began to change her manner of talking the woman.

“Hāndēˊwadi kāt,” qēqǃēˊdî ayuˊ ye
“This way with the basket,” toward morning it was thus

qǃaỵaqaˊ. Qēqǃēˊdî ʟecūˊyᴀx wuduwaᴀˊx,
she said it. Toward morning changing [her voice] she was heard,

“Hū hū hū ū.” Duxoˊxtc ye ỵaosîqaˊ, “Tcǃuʟeˊ 300-5
“Hū hū hū ū.” Her husband thus said to her, “Then

wēˊdᴀx de tsēˊskǃux îˊnaste.” Tcǃuʟeˊ yᴀx
after that owl becoming you can be.” Then off

hoadîqēˊn. Tsēˊskǃᵘx osîteˊ. Ās ayēˊỵatīỵēqǃ
she started to fly. Owl she became. Trees being

axōˊqǃ sǃaˊodjîqax. Ye oduwaaˊx,
among them she first flew. Thus he (or she) heard,

“ᴀˊsguteỵê g̣ayêqêˊ.” Āx āˊyux
“In your holes you sit. After it outside of it (house)

āˊwagut. Yē ỵaodudzîqaˊ, “Āxʟāˊ djīn tāqǃ
he got. So he said to her, “My mother’s hand in

yao-ʟǃēˊłî yên iỵatêˊ. Tcawēˊdᴀx tsēˊskǃᵘx
herring milt there you put. Right from that owl becoming

înasteˊ. Yudāˊg̣o îqāˊde sᴀkᵘ Tsēˊskǃᵘ-qāˊde.” 300-10
you can be. Way back there your slide for Owl’s-rock-slide.”

ᴀtcaweˊ dūwaỵaˊ. Atcayuˊ qǃatūˊwaāˊxtc.
Why it is so. Why we can always understand it (the owl).

Łkūˊckǃᴀ akānîˊknutc. Yūˊnax̣ᴀqǃ wasaˊ
Bad weather it always predicts. in other [towns] what

ᴀtguˊg̣onēỵîˊ ha-îˊn yuakaỵanîˊk.
is going to happen to us it always tells.

FOOTNOTES:

[145] See story 37 for another version.

[146] The hill on which Baranoff’s castle stood.

99. MOLDY-END[147]

The Kîksᴀˊdî used to live at Dax̣ēˊt, where they dried salmon. After they had gotten through drying it they tied it up there. So he (a small boy) was baiting a snare for sea gulls. When he came into the house afterward he was very hungry. “Mother, I am hungry. Give me some dried salmon.” So she gave him a piece of dried salmon which had begun to mold on the corner. Then he said, “You always give me moldy-cornered ones.” They always began tying up from the corner of the house. He spoke to the dried salmon. Just then some one shouted out, “There is a sea gull in your snare.” So he ran down to it. He ran out into the water to his snare. When he got out into the midst of the water he looked as if he were pulled down into it. Then all of the drying salmon ran down to him. Now the people were hunting for him, but he was nowhere to be seen. It was not known what had happened to him. The salmon, however, began feeling very high. They began to rush about at the mouth of the creek. It was the salmon people that had done it. Then the salmon people went out to sea with him. They went seaward with him toward their homes. To him it looked as if they were in a canoe. A chief among these salmon had made him his son. The sea gull that he had followed out went along with him. Then he stayed with them in the salmon people’s town. He was among them for one year. Well out from that town fish eggs were heaped up. He began to take up and swallow some of them without asking anybody. Then the people shouted out, “Moldy-end is eating the townpeople’s dung.” At that time they gave him the name. Afterward he discovered that the salmon tribe had saved him. Then he went to lie down and remained in that position. In the morning his father said, “What did they say to you, my son?” He went out and spoke. “Take him up to Amusement creek. Put his hands around the necks of the sand-hill cranes at the mouth of it.” There he saw two sand-hill cranes jumping up and down, facing each other, at the mouth of the creek. All creatures, such as brants, could be heard making a noise down in this creek. This is why it was called Amusement creek. Where was it that he had been feeling badly? It all got out of him.

Dax̣ēˊtayu ᴀnaēˊtc Kîksᴀˊdî, xāt
At Dax̣ēˊt it was used to live the Kîksᴀˊdî, [and] salmon

ayēˊsᴀtanēˊnutc. Āˊawe ᴀqǃ yêˊndî ᴀt
always dried there. In that place there things

yaᴀtnaduˊqǃwᴀn yuxāˊt ᴀtqǃēˊcî sᴀkᵘ
they were getting through drying the salmon dried for

dādusāˊxdê. Aˊawe kēˊʟ̣adiyaỵiqǃ
they were tyingit up there So with it for seagulls

yeadāˊna dāˊsǃa, awāˊq dēˊsnaaqnutc.
he was baiting a snare, inside of which they always got.

Acūˊtc nēł gūˊdawe At yan ūwaxāˊ.
From there into the house when he came he was very hungry.

“ᴀʟeˊ xāt yan uwahaˊ. ᴀtqǃēˊcî ᴀxdjīˊt 301-5
“Mother I am hungry. Dried things (i.e., salmon) to me

tê.” ᴀcdjīˊt āˊwate yuᴀtqǃēˊcî. Acêˊnya
give.” To him she gave the dried salmon. On the corner of it

wudîʟāˊx. Ye aỵaˊosîqa yuᴀtqǃēˊcî, “Tsǃᴀs
it had started to mold. So he said of the dried salmon, “Only

cᴀnỵāˊkǃᵘʟāx qaqǃēˊxᴀtexnutc.”
moldy-cornered ones you always give me.”

Yitǃēˊdᴀx dādusāˊnutc.
From the corner of the house they always began to tie it up.

ᴀtqǃēˊcî aỵîˊ yē aỵaˊosîqa. Tcǃuʟeˊ atūˊxawe
The dried salmon to so he spoke. Then from in it

tǃāˊỵaodowaqa, “Edāˊsǃaye awāˊqǃt uwaguˊt
some one shouted out, “Your snare inside of it got

kēˊʟ̣adî.” Tcǃuʟeˊ akudjīˊnawe ādêˊ dak wudjix̣īˊx̣.
a seagull.” Then that is why to it down he ran.

Tcǃuʟeˊ akāˊde hīnx wudjix̣īˊx̣ dudāˊsǃaỵî. 301-10
Then out to it into the water he ran [to] his snare.

Hīˊndî gīỵigēˊdaqx̣ūˊawawe hīˊnde
To the water when he got out in the middle of to the water

wuduwaxōˊtǃ āyᴀˊx wūˊnî yuỵadᴀˊkǃᵘ. Łdakᴀˊt
he was pulled down like it was like the youth. All

yuxāˊt yedānēˊỵî ỵīˊỵîawe dutǃāˊt ʟūwaguˊq.
the salmon those that were drying to him behind ran down.

Qoducīˊ duīg̣aˊ. ʟēł wudustīˊn. Tcǃuʟeˊ ʟēł
They were searching for him. Not he was seen. Then not

wuduskuˊ wāˊsa waˊniỵe. Tcǃuʟeˊ yuxāˊt qoˊa ayuˊ
was known what happened to him. Then the salmon, however,

tuwuˊqłîg̣ê. Yuhīˊnwᴀtqǃ wūckᴀˊt
felt very high. At the mouth of the creek around

caoditeˊ. Xᴀtc xāt qoaˊnî tcaˊyu ye usîˊne.
started to rush. This salmon tribe that so did.

Dūīˊn tcǃuʟeˊ dāk ỵāˊwa-a yūˊxāt qoaˊnî.
With him then seaward went the salmon people.

Hᴀsduānêˊdî an dāk hᴀs ūˊwaha. Yākᵘ yêx 302-5
To their homes with him seaward they went. Canoe like

acwagêˊqdayēˊn. Xᴀtc anqāˊwo ᴀsîyuˊ xāt xōˊnᴀx
it looked like in his eyes. This chief it was salmon among

yêtx ᴀcułîyᴀˊx. Tcǃᴀˊtu xᴀˊnu yukēˊʟ̣adî dāk
made him his son. Along with him went the seagull out

acuyāˊadzīhu dekīqǃ. Tcǃuʟeˊ ayēˊ wuteˊ āˊxō
he followed seaward. Then there he stayed among them

xāt qoaˊnî ānîˊ. ʟēqǃ tākᵘ dukaiˊantî. Dekīˊqǃ
salmon people’s town. One year he was among them. Way out

ānqǃaˊỵe yūk dix̣wᴀˊsǃ quhāˊkᵘ. Tca qāˊỵatǃen
in the town out started to be heaped eggs. Without asking

nᴀxāˊwe akaˊodikâtc. Tcǃu
anyone he started to take up and swallow them. Then

yūantqenīˊtcayu kē tǃāˊuwaîqǃ, “Āntqenîˊ hāˊʟǃî 302-10
the people shouted out about him, “People’s dung

aỵaxāˊ Cᴀnỵāˊkǃᵘʟāx.” Ag̣āˊayu tsa duyaˊ
is eating Moldy-end.” At that time right him

wuduwasaˊ yusaˊ. Ckᴀ aˊodzîku yuxāˊt
they called by that name. Afterward he came to know the salmon

qoaˊnîtc wusnexeˊ. Tcǃuʟeˊ taỵidēˊ wuguˊt
tribe had saved him. Then to lie down he went

tūdīuˊs. Tsǃutāˊdawe ye ỵawaqaˊ duīˊc,
and he stayed there. In the morning thus said his father,

“Wāˊsa īỵaˊo-dudzîqaˊ ᴀxỵīˊt.” Tcǃuʟeˊ yux
“What did they say to you, my son.” Then out

qǃēˊwatān “Qatukᴀˊxsaqa-hīˊnîde ūn yākᵘ ga-īˊtān.
he went and spoke “To Amusement creek by canoe take him up

Āwᴀˊtkᴀ dūˊłî sēˊnᴀx qǃoa’n
At the mouth of it sand-hill cranes around their necks (imp.)

djīˊyayîte.” Ayᴀˊxawe aˊositēn, yên
put his hands.” Just like it he saw there

yūk duwax̣îˊx̣k dēx wucdaỵīˊn yuhīˊn
out they were jumping two toward each other the creek

wᴀtkaˊqǃ. Łdakᴀˊt ᴀˊtawe yaỵîˊk duwaᴀˊxtc
at mouth of. All things down in this could always be heard

yuhīˊn ỵîk qên. ᴀˊtcawe ye duwasāˊkᵘ
the creek down in [and] brants. That is why so it is called

Qatuˊkᴀxsᴀka-hīn. Gusuˊ tūwunūˊguỵīỵî? ʟe
Amusement creek. Where was it he was feeling bad? Then

dutūˊtx qot kaodukǃīˊt.
from into him entirely it all got out.

The salmon people all knew the salmon month had come up here which was their month for returning. They always spawn up here among us. At once they started back with him. They started up this way. Then the cohoes people broke their canoe. This is why the cohoes come up last. The ʟǃūkǃnᴀxᴀˊdî were going to have the cohoes as an emblem, and this is why the ʟǃūkǃnᴀxᴀˊdî are also very slow people. At once all started, dog salmon and humpbacks. They started up this way with Lively-frog-in-pond (the boy’s name). The big salmon people started up thither. Very soon the salmon tribe came to the “sīt.” It is this sīt which gives scars to whichever one happens to get caught in it. After all got through, the people looking could see a cloud far down on the horizon which appeared like a canoe. In the evening they went ashore to camp. They dug holes in the ground and made flat sticks to stick into the ground. The salmon tribe always does that way. Then the salmon people would throw hot rocks upon one another. Their bodies vibrated with the heat. It is that that leaves scars on the skin of the salmon. It was Lively-frog-in-pond that let people know what the salmon people do to one another.

Tcǃu xāt qoaˊnîtc tsǃū sikuˊ qoˊxde dîs 303-5
Then salmon tribe also knew to return month

yayêˊnqǃ xāt dîˊsîx sateỵîˊ. Yayêˊnqǃ hāgutūˊnᴀxawe
up here salmon month become was. Up here out among us

dāk wushīˊntc yūˊxāt sᴀkᵘ. Wānanīˊsawe
out always swim (i. e., spawn) the salmon for. At once

duīˊn ᴀt wudūˊwax̣ūn. Yāyêˊnde tcǃu kācukᴀˊdawe
with him to it they started back. Up this way then first

ᴀt wux̣ūˊn. Yāyêˊndî ʟǃūkǃ qoaˊnî ᴀˊawe ʟe yᴀx
to it they started. Up this way cohoes people those then up

ỵaˊodudzîtᴀqǃ aỵaguˊ ʟǃūkǃ. ᴀtcaweˊ
they came to break their canoe cohoes. That is why

kāîˊtqǃ tāqawaēˊtc ʟǃūkǃ. ʟǃūkǃnᴀxᴀˊdî 303-10
come up last cohoes. Cohoes-people

cagūˊnaya ʟǃūkǃ. ᴀtcaweˊ
is going as emblem to have cohoes. That is why

tcuỵiāˊt ʟǃūkǃnᴀxᴀˊdî tsǃu łīngîˊt łītcǃīˊỵîᴀq.
those that are here cohoes people also people are very slow.

Wānanīˊsawe ʟēqǃēˊg̣a ᴀt wux̣ūˊn, tīʟǃ, qatcāˊsǃ.
At once at one time they all started, dog salmon, humpback.

De Ākǃᵘtatsīˊn tîˊnayu yêˊndî ᴀt wudūˊwax̣ūn.
Now Lively-[frog]-in-pond with to there they started up.

G̣onaỵēˊ ỵaˊwa-a yêˊndî yuxāˊt qoaˊnî ʟēn.
Started went up to there the salmon people the big.

Wānanīˊsawe atǃēˊt ỵaˊwagu yūsîīˊt yuxāˊt qoaˊnitc.
At once to it came the sîīˊt the salmon tribe.

Aaweˊ yusîīˊt qǃēxqāˊwagaỵîaawe
That is the thing the sîīˊt whichever one just happens to wait in

tīładayēˊnatitc. Āˊnᴀx dᴀq kᴀx
used to get scars on its body. After it shoreward through

dᴀkǃîˊtînawe tcǃuʟeˊ yūˊłīngîˊttc yatîˊnî gūsǃ
they all got then the people can see cloud

ỵīnᴀˊx daq ỵāˊwuguwu aweˊ ʟe yākᵘ
down on the horizon shoreward they came when then canoe

uwāˊnutc. Tcǃuʟeˊ yᴀx dāq wugūˊtc.
it always looks like. Then like ashore they always come.

X̣wēˊkeq duhāˊîtc
A hole in the ground they always dig

tsīk tsǃu dułiᴀˊkanutc. Tcǃaˊyu
and they always make flat sticks to stick in the ground. Like it

xāt qoaˊnî ayuˊ yaqonuˊknutc. Yūˊtayᴀtǃaỵi ỵadeˊ ayuˊ
salmon tribe it is always does. The hot rocks upon those

wucdᴀˊ g̣êtcnutc yuxāˊt qoaˊnî. ᴀduktuˊ 304-5
always threw on each other the salmon people. Their bodies

ūwᴀsǃaxōˊa. Ītīˊawe
moved or vibrated [as skin roasted on hot rocks]. It is that

ayêˊnatitc yūˊxāt xāˊsǃīqǃ.
always leaves [scars on] the salmon on the skin of.

Akǃᵘtatsīˊntcaweˊ qōˊsîku yūˊxāt qoaˊnî adeˊ
Lively-frog it was let know the salmon tribe at it (i. e., how)

wuctadᴀˊnaỵa.
they do to each other.

At once they started hitherward up this coast. The salmon tribe came against the herring tribe. In the canoes of the salmon tribe one stood up. He said to them, “When did your cheek-flesh ever fill a man?” The others stood by one another. The herring tribe said in reply, “We fed them before you. Our eggs are our cheek-flesh. When will the space around your backbone not be dirty?”[148] The salmon tribe started off for the outside coasts of these islands. When they got outside of them the salmon chief said, “To what creek are you going?” Having held a conference, the salmon people named their choices. The humpbacks said, “We will go to Saliva creek,” but the one among them who had taken the man, mentioned Dax̣ēˊt. The salmon people called it Right-to-the-town. Then they came in sight of the mouth of the creek. They called the point Floating point, and the smoke house that was there a fort. It looked like that in the eyes of the salmon people. The salmon called human beings “seal-childrenˊs dog salmon.” When they first came into the mouth of the creek the people sharpened poles for them to fall on when they jumped. Then the boys always said, “Upon my fatherˊs.” At once one jumped upon it, where before they had not killed any. At that they (the people) were very happy.

Wānanīˊsawe āx ᴀt wux̣ūˊn yayiêˊndî gonēˊ ỵāˊwaa.
At once from that started this coast began they went up.

Yuxāˊt qoaˊnî agēˊt ỵāˊwaa yao qoaˊnî. Xāt
The salmon people against came the herring tribe. Salmon

qoaˊnî yagūˊỵîknᴀx wudūˊwahān. Yē hᴀs
tribe from inside their canoes one stood up. Thus they

ỵaˊodudziqa “Ỵīdᴀˊtsqoetc ỵīˊwᴀckaqǃoˊkotc 304-10
said to them “When your cheek-flesh

kaˊosînex.” Yūˊtǃa-hᴀs wūˊtciaxt kᴀstîˊqǃ.
filled (or saved) a man.” Those by each other stood.

Tsǃᴀs tsǃu ye ỵawaqaˊ yao qoaˊnî,
Only also (again) so said in reply the herring tribe,

“Ỵīcukᴀˊt qōˊỵaotuwaʟa. Detcǃaˊ hāwᴀcqaqǃoˊxoawe hāqahāˊgu.
“Before you we fed them. That is our cheek-flesh our eggs.

Ỵidᴀˊtguetc łīỵīkᴀˊdeỵiỵîˊk qołaʟǃīˊx̣?”
What time the space near your backbone will not be dirty?”

G̣onayēˊ ỵawaguˊ xāt qoaˊnî
Started to go off salmon tribe

yaqǃāˊtǃqǃadê. Yaqǃāˊdqǃ tǃikᴀˊt
for the sea outside of these islands. These islands outside

saxīˊx̣awe ye ỵawaqaˊ’ yuxāˊt anqāˊwo, “Dāquhīˊn de
[they] came thus said the salmon chief, “What creek to

sᴀˊỵihan?” Yūˊwuctaỵadaqa xāt qoaˊnî,
are you going?” Having said to each other the salmon tribe,

yūˊtǃa-hīˊnde yūˊqǃaỵadoqa yūˊxāt
to the creeks which [they] had named for themselves the salmon