Chapter XX: Part 20

People went to war from Chilkat in a spruce canoe. They drifted down on the people below, and they came to Dīˊg̣ātiyᴀ. Then they defeated the Stikine people completely, and afterward they made peace together.

Djîłqāˊt dᴀx sīt yākᵘ ỵîk xā djîˊudigut.
Chilkat from spruce canoe down to fight started down fast.

Ix̣kīˊ qā kǃᴀt wułix̣āˊc. Dīˊg̣ātiyᴀ anᴀˊx yên
Down below people on it drifted. Dīˊg̣ātiyᴀ on it there

ỵawaguˊ. Adᴀxayūˊ hᴀs
they were coming. And then (lit., from it this after) they

Cqǃᴀt qoan caoduwaxêˊtc. Adᴀxayūˊ wuctîˊn
Stikine people beat completely. And then together

ᴀt wuduʟ̣īkǃêˊ.
something (i. e., peace was made.) was made good.

FOOTNOTES:

[157] Probably refers to story 29.

104. STORY OF THE KĀˊGWANTĀN[158]

From X̣ᴀkᴀnuwūˊ went a man of the X̣ᴀkᴀnūˊkedî, who were named from their town. The people used to go out from there after seals, which, not having guns at that time, they hunted with long-shanked and short-shanked hunting spears always kept in the bow. The shank of the long-shanked spear, which is grasped in throwing, is called cūx. This manˊs name was Qakēˊqǃᵘtê. On starting off, he went up toward the head of the bay.

X̣ᴀkᴀnuwūˊtxayu wuqoˊx yūˊqā X̣ᴀkᴀnūˊkedî yūˊdowasākᵘ
From Xᴀkᴀnuwūˊ went a man “X̣ᴀkᴀnuwūˊ people” named

yūˊāndjayū duʟ̣isāˊkᵘ. Yūˊantqēnî ᴀtxayuˊ wuqoˊx tsa ayuˊ
the town named from. The people from it went seal it was

adāˊyu hᴀs kūˊwaatk. ʟēł ūˊna qōgastīˊtc.
for they worked. Not was a gun.

Āˊda qa wūsāˊnî
Long-shanked hunting spear and short-shanked hunting spear

cūqāˊyênduetc. Yuāˊda
they always placed in the bow. The long hunting spear

ᴀˊttcqēt dusg̣oˊqtc ye duwasāˊkᵘ
what they throw with always thus is named as follows

cūx tsa an dotᴀˊkt. Ye 326-5
cūx (upper part of shaft) seal with it they spear. As follows

dowasāˊkᵘ yuqāˊ Qakēˊqǃᵘtê. Qakēˊqǃᵘtê wuqōˊx.
was named the man Qakēˊqǃᵘtê. Qakēˊqǃᵘtê started off.

G̣eîtāˊx ke ūˊwaqox.
To the head of the bay up he started.

This Qakēˊqǃᵘtê was a great hunter and used to kill all kinds of things, but now he could get nothing. Then he stopped in a place named The Bay, and dropped his anchor into the water beside the canoe. Immediately his steersman went sound asleep, but he could not. By and by a small thing began flying around his face, and, taking up his paddle, he knocked it down into the canoe. It made a noise, “Ts, ts.”

ᴀt sǃātēˊx sîtîˊ. Łdakᴀˊt-ᴀt āˊwadjᴀq.
Things become a great hunter for he was. All things he killed.

Acdjīˊt qāˊwacu adeˊ qᵘg̣wᴀˊniỵa. Łāᴀˊt
To him was in store there he could get nothing. Nothing

udjāˊg̣awe yên caˊoʟ̣ītsîs. Ye
when he could kill there he stopped [in one place]. Thus

dowasāˊkᵘ Yūˊg̣ei. Naˊgoq-nᴀxqǃ hīˊnî
it was named The Bay. From the side of [his canoe] water

āˊwate yuducaỵīˊna. Tātc yᴀx ỵaˊołidjᴀqˊ
was [dropped into] his anchor. Sleep like killed him

duatǃēˊgî. Ho qoˊa aweˊ ʟeł utēˊx. Duyᴀˊx
his steersman. He, however, not slept. His face

ỵādaqêˊntc yēkᵘsîgaˊikǃe-ᴀt. Wānanīˊsawe axāˊ 326-10
began flying around a small thing. At once paddle

ᴀx āˊwatān. Aỵîˊs ỵaduyᴀˊx ỵaodaqēˊnî awe
from it he took up. For it his face it was flying around when

axāˊ ᴀx āˊwatān. Acāˊwaxêtc yākᵘ ỵī
paddle from it he took up. He hit it canoe down into

wudzigīˊt. Ye dowaᴀˊx, “Ts, ts.” Yākᵘ ỵī
it came to fall. As follows it sounded, “Ts, ts.” Canoe into

udzigīˊt.
it came to fall.

Daylight found Qakēˊqǃᵘtê still awake. He took up the bird he had killed and saw that its eyes were swollen up and hung down over its face. Blood was on both sides of its mouth. What he had hit was his own sleep. Then he called to his steersman to awaken him. He did not hear him. Qakēˊqǃᵘtê took up his spear and pushed his steersman with the end of it. As he did not answer, he went over to him and found him dead. Like the sleep bird Qakēˊqǃᵘtê had hit, blood was coming out of his mouth. Then Qakēˊqǃᵘtê went along sadly toward the town with the body. [I am now telling you about the very ancient people.]

Tcūł utexēˊ aweˊ qēˊwaa. Qakēˊqǃᵘtê
Then never he having slept when daylight came. Qakēˊqǃᵘtê

qēˊna aˊawe āx aˊosîta. Yūˊacawaxêˊtci-ᴀt
when it got daylight from it he took it up. The thing he hit

yutsîˊtskᵘ dūwāˊq qā yāx dix̣wᴀˊsǃ wudiqǃîˊs
the bird his eyes and face hung down (over) swelled up

duwāˊq kᴀ. Xadjuˊ duyataỵîˊ ᴀsiyuˊ 327-5
his eyes over (on). It was his own sleep that

acāˊwaxêtc. Yāˊdōqǃwa tāqǃ ye ỵatîˊ cî. Tcǃuʟeˊ
he hit. His mouth on both sides thus was blood. Then

acāˊsaqēx doatǃēˊgî. ʟeł acqǃēˊkuᴀx. Wūsāˊne
he tried to awaken his steersman. Not he heard him. His spear

ᴀx āˊwatān, akǃūtctc yūᴀˊqᵘłētsᴀkk doᴀtǃēˊigî.
from it he took up, with the end pushing his steersman.

Tcuł acqǃēˊkuāxaweˊ āˊdāk ūˊwagut
When not he could hear him out to him he went

kaołitǃêˊk gwâỵᴀˊ. Tcǃayuˊ duỵataỵîˊ acāˊwaxêtc
finding him cold (i. e., dead). Just like his sleep he hit

adeˊ ᴀˊtiỵīỵᴀˊ yᴀx ayūˊỵatî. Hᴀsduqǃoatāˊnᴀx cî
to it was like it was. Out from their mouths blood

udūˊwaỵag̣e yᴀx ỵatîˊ. ʟᴀx wâˊsa tūwunūˊk 327-10
came out like was. Very how he was sad

ᴀckᴀˊt ūwaguˊt. Āndeˊ aỵāˊwaxa. ʟᴀx
on with him he came. To the town he was taking him Very

tcǃāˊguaỵî Łīngîˊtawe ỵīˊīn kᴀxanīˊk.
old people are to you I am telling.

When Qakēˊqǃᵘtê came in sight of X̣ᴀkᴀnuwūˊ there was no smoke visible, and nobody walked outside or came down to meet him as he had expected. Then he jumped out into the water and went up to his house. The people of that town were numerous, and it was long. In those days doors were made of skin hung on the outside, and the women wore labrets. All of the people there lay dead as they slept just like his steersman. He went through the houses among their bodies. Because he had knocked down Sleep not even one small boy was saved, and to this day people have the saying, “He knocked down the sleeper.” They made a parable of it.

Dāq akaosiỵaˊ duāˊnî X̣ᴀkᴀnuwūˊ. ʟēł sǃīq
Shoreward he caught sight of his town X̣ᴀkᴀnuwūˊ. Not smoke

ᴀ yuāˊn ʟēł tsǃu. ʟē Łīngîˊt gānt wugūˊt
was the town not also. Then people outside would be walking

tcǃuyēˊ qūdjîˊ dutǃāˊyᴀx ūngagūˊt. ʟēł wuˊłna.
then he thought down to him would come. Not it was so.

Tcǃuʟeˊ yākᵘ ỵîdᴀˊx hīˊnî wugūˊt. Tcǃuʟeˊ
Then canoe down from the water he got into. Then

doqouwuˊdî wugūˊt. Caỵadihēˊn yūˊāntqēnî, leyāˊtǃ 327-15
to his dwelling he went. Were numerous the people long

yūāˊn. Ag̣āˊyu hît aqǃahāˊdî gāˊnnaxᴀt
the town. At that time house to doors outside

nᴀłg̣ᴀˊqtc tsāstc adaˊk dusx̣ᴀˊttc āg̣ᴀˊ qǃēntǃāˊqǃᴀ
always swinging skin up hung always, and then labrets

dūˊwaūˊwiỵa aweˊ cātc. Tcǃūweˊ doᴀtǃēˊîgî ādeˊ
were wearing it was the women Just like his steersman at it

ỵatiỵîˊ yᴀxaweˊ ỵᴀˊtî yūˊāntqēnî axōˊx ỵāˊnagut
was like it were the people among whom he was going

yuhîˊtqǃ. Tcǃu adēˊ xaqǃūˊỵa aweˊ
through the houses. Just where (at it) they were sleeping there

ayᴀˊx qotx cūˊwax̣ix̣. Tcǃu ʟēˊnᴀx
like it destroyed they had all been quickly. Even one

ᴀtkǃᴀˊtskǃᵘ ʟēł cwusnēˊx kāỵatāˊaỵî caodōˊxeidjī 328-5
little boy not saved himself the sleep he knocked down

tcayuˊ. Tcǃūyedᴀˊt tsǃū ye ᴀtg̣âkūˊ “Ciatāˊỵî
because. Even now also as follows people say “Sleeper

a caodexîˊtc.” ᴀt-kuqedīˊx dułiyēˊx
it was he knocked down.” A sign (or parable) they take it for

tcǃuỵedᴀˊt.
even now.

Fur blankets were not scarce in ancient times, so Qakē’qǃᵘtê took two marten blankets out of a box and put them around him. He was going to start away in desperation because he had killed his own sleep. He also put abalone shell in his ears and piled together the things they used for snowshoes. In a bag he carried along a bone knife and a bone trap, tied a weasel skin in his hair, and put a painted drum on his shoulder such as people used to beat when anybody was dead. He was going to die with these things. Then he started toward a mountain named Tsᴀłxāˊn.[159] He took no food with him but put some Indian red paint in a sack and, when he was ready to start, painted his face and hair. Then he started toward G̣onāˊxo. For perhaps ten days he traveled without food, using instead leaf tobacco mixed with calcined shells. His snowshoes had claws, enabling him to climb cliffs and cross glaciers. The mountain over which he was passing is called Tsᴀłxāˊn.

Tcǃākᵘ qǃū ʟēł ūdayᴀˊcqên. Kōkᵘ
Anciently blankets [of fur] not were scarce. Box

ỵîdᴀˊx ke ye aosîneˊ dēx kǃūx.
from down in out as follows he took out two marten [skins].

Aodiqǃūˊ Gunxāˊ tsǃu āx
He started to put on (or blanket himself). Abalone also from it

kē ye aosîneˊ. Doguˊkqǃ ye awa-ūˊ,
out as precedes he took. At his ear as precedes he put on,

hūtcǃayuˊ de wutāˊaỵî. Awadjᴀˊq
when finished it was then he could sleep. He killed

duỵatāˊaỵî. Djāˊdjî aoˊxqǃūn ᴀt tsǃū 328-10
his own sleep. Snowshoes they used to have for things also

wudjkāˊ kē ye aosîneˊ ān
on top of each other up as precedes he put with them

gug̣aguˊt tcǃᴀ āˊūn g̣ānāˊwayēˊdî.
when he was going to go where he could die with them.

Tsᴀsgwēˊł sǃāq g̣ātaˊ ᴀt tsǃu atūˊ
(Name of a kind of bag) bone trap some also inside of it

ye ỵatîˊ sǃāq łîˊta tsǃu. G̣onayēˊ
as precedes was bone knife also. Starting

qugwagutnūˊgawe dātc ᴀt wułitcǃîˊn.
when he was going to go weasel thing tied on his head.

Qong̣anāˊn dugwᴀˊłnutc gao ᴀt
When anyone is dead they always beat a drum some

x̣ᴀˊcteayu yēˊnduetc kūˊdūcx̣îttc.
cut thing (skin) used to they always had a painting on it.

Aˊwaỵᴀ yūˊgao tcǃa ān
He carried up [on his shoulder] the drum even with it

nag̣anāˊdayuˊ. Tsᴀłxāˊn yūˊduwasākᵘ yucāˊ guỵaˊ
to die (Cape Fairweather) its name the mountain where

ỵên adeˊ ayuˊ g̣oneˊ ūwaguˊt. Tuwunūˊgayu ʟēł
there to it it was started he went. Since he was sad not

ᴀtxāˊ awucāˊt. Łīngîˊtaỵî łēqǃ ayuˊ ᴀt x̣ᴀˊctî tu
food he took. Indians red paint that some sack inside

ye ỵatîˊ. G̣onayēˊ qᵘgwagaguˊt nūk duyᴀˊqǃ
as precedes was. Starting he was going to go when his face

ye aosîˊnî qa ducāˊkᵘtūqǃ. ᴀtxaweˊ g̣oneˊ
thus he put on it and into his hair. After that starting

ūwaguˊt G̣onāˊxo ỵîˊnade. Guˊłde
he went (town at mouth of Alsek river) toward. Probably

djîˊnkāt ayu qǃaˊowuxê Yūỵānaguˊtî 329-5
ten [days] it was he went without food. In traveling

g̣ᴀˊndjayu ỵanayāˊn. Łīngîˊtaỵî kᴀts tsǃu
leaf tobacco he was carrying. Indians’ mashed shell also

nūˊqǃwayu dułīˊtc tsǃᴀs aayuˊ ᴀt-xāx aołiyᴀˊx.
shell cooked only it was this for food he used.

Yūdudjāˊdjî aˊqoa axāˊkᵘ āˊỵe ỵatî. Tcǃu g̣onaˊ
His snowshoes, however, claws had. Any sort of

cᴀsᴀtᴀˊn ỵēˊnᴀx ān ke guttc qā tcǃu
steep place from below with them up he always went and any

g̣onaˊ ỵateỵîˊ sîtǃ kanᴀˊx tsǃu ān yᴀx gut
kind of is glacier on also with across them went

axāˊgu aỵēˊtîỵītc ayuˊ. Yūˊca qo ye dowasāˊkᵘ
claws always had because. The mountain was named

axōˊx ỵanaguˊt Tsᴀłxāˊn.
through it he was passing [Cape Fairweather.]

By and by Qakēˊqǃᵘtê came out upon a ground-hog place. There was then no rain, for he was traveling with reference to the clouds which rose in waves behind Mount Tsᴀłxāˊn. When these clouds come down to the very foot of the mountain there will be good weather, and people then paddle far out into the ocean. Seeing an animal go down into the ground-hog hole, he set up his trap there, and it is from him that people know how to fix it. He camped near it. When he went to look at it next day it could not be seen. He took away the thing used to cover the top of the trap. He had set this trap because he was hungry, and he was very glad to see that it was down. When he came to examine it, however, he found that a frog had gotten inside. “This frog pretended that it was a ground hog,” said Qakēˊqǃᵘtê, and, taking up all of his things, he went to a bay near by called Canoe bay, hoping to see some people. He thought that he saw some at Seaweed point, and, being very lonely, he started down toward them. Then he discovered that they were black stones that looked like people, and said, “These are small stones which appear like human beings.”[160] Starting on again toward the head of Alsek, he traveled for some time and came to its upper course.

Sǃāx āˊni kāˊdāk gūˊdawe, ʟēł sū 329-10
Ground hog place [or town] out on coming, not rain

qōstîˊ. Yūˊcā tsǃu ᴀˊtkanīk. Yugūˊsǃ
was any. The mountain also tells [weather]. The clouds

atǃēˊdî ang̣axêˊtcîn tīt yūˊdjîsîtᴀnk akāˊqǃawe
behind it always lie in waves rising up according to it

ỵanaguˊt. Agucqᴀˊx ag̣āˊ g̣atᴀˊnîn
he was going. About the foot to it when it comes down

qokǃāˊỵîsayu akāˊqǃ adoxāˊ
it means good weather. According to it they

dekīˊdî. ᴀdjayuˊ akāˊỵanaguˊt akāˊdāq
way out pulled to sea. Why he was going on his way out on it

ūˊwagut yūˊsǃāx āˊni. Adeˊ aỵaˊosîta
he came the ground hog place. There (to it) he saw it

aqoˊūwudî. Dudjīˊqǃ ye ỵatīˊỵî sǃāq g̣ātaˊ ākēˊ
go into the hole. To him thus was bone trap it up

asēˊwatî. Dudjīˊîtxawe wᴀˊdutsiku g̣ātaˊ
he set. From him came to be known trap

adēˊỵîdadunaya. Kē ᴀsatīˊawe tcaadēˊnqǃ uaxeˊ.
the way to fix it. Up when it was set close by it he camped.

Qēˊnaāˊawe aqakᴀˊnt ūwaguˊt. Dug̣ātāˊỵî ʟēłgâˊwe
When it became daylight to see it he went. His trap nowhere

saqōˊstî. Aỵanāˊỵe ᴀt nādusēˊtc g̣ātaˊ aỵanāˊtx hēˊde
was. To cover thing was used trap from the top this

yū aosîˊne. Dutuwūˊdjawe ᴀt g̣axāˊt tūˊwatî.
away he took. His mind thing when he would eat he thought.

ᴀdjaweˊ yūˊg̣āta yūˊsǃāx ỵaỵîˊqǃ ye aosîˊne. 330-5
Why the trap the ground hog for something fixed.

ʟāx dūtūwuˊ āweˊ ỵakǃēˊ ł saqōˊstîỵî dug̣ātāˊỵî.
Very he felt when was good when [it] was gone his trap.

X̣îx̣tcǃ gwâˊỵa ayēˊt ūˊwagut. ᴀc ūˊwayêł.
It was a frog down into it went. Him it deceived.

Sǃāx cwuʟ̣iyêˊx yux̣îx̣tcǃ. Ye ỵawaqaˊ
Ground hog it pretended the frog. As follows said

Qakēˊqǃᵘtê, “Sǃāx gâ cʟ̣iyēˊx yax̣îˊx̣tcǃ.”
Qakēˊqǃᵘtê, “Ground hog as pretended itself this frog.”

Łdakᴀˊt wuctye aỵaosîneˊ. Yug̣ēˊyᴀqǃ yên nᴀx ỵēq
All his own he took up. At the bay there to down

ūˊwagut Yākᵘ-dēˊỵîta nᴀx. Łīngîˊt aog̣axsîtēˊnîdawe ye 330-10
he went Canoe bay to. People to see was thus

yukuˊwagutk. Aosîtēˊn yułīngîˊt Łaqǃᴀˊskî-qǃa
why he traveled. He saw people [at] Seaweed point

yūˊdowasākᵘ. ʟaxdeˊ acīˊsᴀłītǃāˊne Łīngîˊt awisteneˊ. Tcǃuʟeˊ
named. Very he was lonesome people to see. Then

aỵîˊnade g̣oneˊ ūwaguˊt. Yūˊaositēne tēqǃ sāˊnî
down toward them starting he went. What he saw stones little

łīngîˊt yᴀx. ᴀdāˊx wog̣adaˊ tēqǃ satīỵîˊ
people like. After it he had sighted that stones they were

cʟ̣ūʟkǃîˊtîn ye qǃaỵaqaˊ, “Xᴀtc tēqǃ sāˊnî łīngîˊt yᴀx
to himself thus he said, “It is stones small people like

ositēˊn.” Tsǃūˊ yāˊnᴀx dāq ūˊwagut Ałsēˊx
seem.” Again from there toward woods he went Alsek

cāˊkdê. Wāˊyukugūˊtsawe nāˊłaỵî ye 330-15
toward the head of. For traveling quite a way far up so

dāˊqgut.
after he went.

People did not know then that Athapascans lived up there. Although eulachon ran up this river the people there were starving, as they had no other way of catching eulachon than by means of hooks. At first Qakēˊqǃᵘtê remained in the woods, not letting himself be seen by them. By and by, however, he tied together two eulachon traps (or nets) used by the Tlingit and called “seal’s-head.” Toward evening he went down to the place where those Athapascans came up to fish and set the two traps near by at the edge of the water. Both of them were filled that same night, and he emptied them where the Athapascans were in the habit of fishing. There was a large pile.

ʟēł wuduskoˊ g̣onanāˊ
Not was known Athapascan Indians (Strange people)

qostîỵîˊ. Łīngîˊttc ʟēł unałᴀˊ Āłsēˊx cāq
there were. People not far Alsek [from] head of

akᴀˊx wuguˊt G̣onanaˊ. Sāk āˊkē qǃᴀqtc.
upon them he came Athapascans. Eulachon up to it always swam.

Yūˊg̣onᴀna xō ỵaēˊn. Yūˊg̣onᴀna ʟēł
The Athapascans among was starvation. The Athapascans not

tcǃuʟeˊ āwᴀqcīỵīˊqǃ gᴀˊgî wugūˊt.
then into his own eyes (=he saw them) at all he got.

Doskǃêˊqǃt yusāˊk. ʟēłᴀˊtc g̣aduʟ̣îdjāˊg̣e ᴀt qostêˊ.
They hooked the eulachon. Not any to kill it with thing was.

ʟēł g̣ᴀˊgî ūquˊtx. Tcǃa ᴀtgutūˊwu hu. 331-5
Not at all he showed himself. Still was in the woods he.

Wānanīˊsawe aołīsǃîˊt g̣oqtc sāk yaỵīˊ ỵîs.
At once he tied together a net eulachon catching for.

Qakēˊqǃᵘtê ayuˊ ỵēq ūˊwanūk. Tsā caỵîˊ yūˊdowasākᵘ.
Qakēˊqǃᵘtê he was the one doing it. Seal’s head it is called.

Łīngîˊttc aosîkuˊ. Yug̣onanaˊ aˊke ᴀt
Indians know it. The Athapascans up to it things

djîỵaˊ yêˊnde yāx̣îgaāˊtawe āˊỵēq
they come for there when it was getting dark down to it (creek)

uwaguˊt. Dēx aołîsǃîˊt yūˊhīn wᴀnqǃ nᴀx
he went. Two [traps] he fixed the water on the edge of near

aqǃaˊołîᴀt. Tcǃu āg̣atāˊdawe ax ke ᴀqǃaˊołiᴀt. Tcǃu
he set it. That very night from it up he took them. Even

dēˊxa yᴀx caỵaˊołihîk. Yūˊg̣onana adeˊ hᴀs
both like were filled up. The Athapascans where they

îskǃᴀqǃadiˊnudjỵaˊ, adeˊ akaołix̣ēˊsǃ. 331-10
hooked the fish always there (at it) he put them down.

Ye udzîg̣āˊt yūˊsāk.
Thus there came to be a heap of the eulachon.

When the Athapascans came up next morning they exclaimed in astonishment, “What has done this?” Qakēˊqǃᵘtê did not know that they were Athapascans, and they did not know him. After that an Athapascan shaman began performing to discover what was working for them. When he discovered it he said, “Something has come to help you. Hang all kinds of food around there.” As he did not eat any of the food they hung about, they hung there a copper spear. Then they found him. They also placed the daughter of a chief there so that they could get him by having him marry her. So he at last went out among them. Now, the Athapascans took him with them, and he explained the fish trap to them. This is the way in which they were preserved from starvation, and the way in which they found out about the trap. When he married the woman they had given him they put many things upon him—moose skins, marten skins, beaver skins, and two copper spears valued at two slaves. The Athapascans paid him for that trap.

Tsǃūtāˊt āˊnᴀx ke ūˊwaat yūˊg̣onana. Kǃūˊʟiyᴀx
In the morning to it up came the Athapascans. Astonished

ỵateˊ yuqǃoˊłaᴀtk, Yūˊg̣onana, “Dāˊsaỵa
were in their manner of talking the Athapascans, “What this

ye djiwaneˊ.” Tsǃu hūtc ʟēł awuskuˊ g̣onanāˊx
thus has done.” Both he not knew become Athapascans

satīỵeˊ, qa hū tsǃu ʟēł wuduskuˊ dātx sᴀ satīˊỵe.
they were and he also not they knew what ? he was.

Îˊxtǃawe ᴀˊxo wu yūˊg̣onana
A shaman it was among them lived (?) the Athapascans

kaˊodudzîᴀt ᴀdāˊx ỵag̣āˊg̣adāt dāˊsayu
came to go around him from it they might find what it was

qāˊqǃᴀxᴀndî yēdjîna. Ye qǃaỵaqaˊ yuîˊxtǃ
to men was working [to bring food] thus said the shaman

yên ᴀqłatīˊnayu ye ỵawaqaˊ “Yē ỵīg̣āˊ ᴀt
there sighting it was so said “Thus for you something

wūsuˊ. Djᴀłdakᴀˊtᴀt āỵēˊnᴀx duuˊ,” Yūˊqǃayaqa. Adeˊ
got to help. Everything down there put,” what he said. There

kᴀx dułx̣wᴀˊsǃî yu-ᴀt-xāˊ qoˊa, ʟēł ᴀt ỵawuˊsa.
on being hung up the food, however, not thing he ate.

Aˊqoa łᴀtwūsāˊawe ēq ʟāq adêˊ
On account of that when he did not eat it copper spear there

kaoduˊʟ̣îx̣wᴀsǃ. Tcᴀˊtcǃa-ag̣āˊawe aˊoduʟ̣îha. Cāwᴀˊt 332-5
they hung up. At that time they found him. Woman

tsǃu aˊodutsînuq ānqāˊwu-si ayuˊ
too they came to place there a chief’s daughter it was

ag̣acāˊdayu anᴀˊx yenᴀˊx duʟ̣āˊqdayu. Tcaˊtcǃa
to marry her on account of it they could get him. Just

akᴀˊqǃāwē tsa qāxōˊ duwaguˊt. Tcǃuʟeˊ dê
on account of that indeed among the men he went. Then now

duīˊn tūt āˊwaāt g̣oˊnanātc. Tcǃuʟeˊ gᴀˊgî ye
with them into took him the Athapascans. Then indeed thus

aosîneˊ yug̣oˊqtc qāwᴀqcīˊỵîqǃ. ʟe yᴀx
he explained the fish trap before their eyes. Then so

aỵaˊosîadᴀn yūˊg̣onana yᴀx ỵāsyêˊnałᴀˊx̣ᵘỵē dᴀx. ʟē
he got alive the Athapascans like starvation from. Then

wudūˊwagūk yug̣oˊqtc. ʟē awacāˊdê
they found out [about] the trap. Then on marrying

yuˊg̣onana ānỵêˊdî, qǃūn ᴀt sayuˊ 332-10
the Athapascan of high caste, many things they were

dūnāˊye wududzîˊnî tsîskǃ, kǃūx, sǃᴀgēˊdî, dēx
on him came to be put moose(?) [skins] marten, beaver, two

ēq ʟāq dēx gūx yᴀx qǃᴀduʟ̣îtsīˊn. Yūˊg̣oqtcayu
copper spears, two slaves like were valued. That trap

ye acīˊdjuduwaqēˊ yūˊg̣onanatc.
thus they paid him those Athapascans.

Qakēˊqǃᵘtê spent two years among these people, and afterward they began to pack up his property in order to accompany him back to his friends, the Tlingit. All the Athapascans packed up his things for him. Just as the warm weather was beginning these People-of-the-last-stomach, as they were called, started with him for his town.

Adᴀˊxawe dēx tāk dōkāˊyan wułiᴀˊt yūˊg̣onana xōqǃ.
And then two years over him passed the Athapascans among.

Yadēˊx tākᵘ cūnax̣īˊx̣awe duīˊn dā
These two years were completed with him things

wududziᴀˊx doxōˊnqǃî xōdeˊ łīngîˊt xōdeˊ.
they came to pack up his friends to among Tlingit to among.

Łdakᴀˊt yūˊg̣onana ayuˊ doᴀˊtê kē kᵘgwayaˊ
All those Athapascans it was his things up packed

dutcīỵîˊs. Duīˊn g̣onayeˊ āˊwaāt doāˊnî.
for him. With him starting went [to] his town.

Kaodītǃᴀˊqǃ āˊxo gūdiỵaˊ,
It began to be hot weather among them starting

Tutxanᴀˊdî ayuˊ Qakēˊqǃᵘtê.
People-of-the- last-stomach it was Qakēˊqǃᵘtê.

There was a stream called Brush creek owned by the Brush-creek people, who were his friends, so, feeling high, Qakēˊqǃᵘtê led these men thither. At first the Tlingit did not know who they were walking along with him, for they had never seen such people, and a great number of men came along bearing load after load by means of forehead bands. When he and his companions, carrying packs of moose, beaver, and squirrel skins, came out on the side of the stream opposite the town, Qakēˊqǃᵘtê said, “Come over to me in a canoe.” The people had heard about these Athapascans, although they had not seen them. But after Qakēˊqǃᵘtê had said, “Come over to me” twice, one ran out toward him from among the Brush people and said, “Are we splitting land-otter tongues on account of you? Go on below. Go to the people who are splitting tongues for you.” The Athapascans asked Qakēˊqǃᵘtê, “What is it that they are saying to us?” and he answered, “They are sending us away from here.” That is why people now say, “The Brush people sent the Athapascans away from the other side.”[161]

Hīn ye duwasāˊkᵘ Tcūkᴀn-hīˊnî, Tcukᴀnedîˊ
Stream thus named Brush creek, the Brush-creek people

hīnîˊx setîˊ dōxōnqǃēˊx sêtîˊ. Adjaweˊ
the stream became was his friends came [to own] was. Why

ciaˊqot wudîˊnî, axodêˊ yaqāˊ cunaguˊt. 333-5
feeling high among [them] these men was leading all.

ʟēł łīngîˊttc wuskuˊ yū-ᴀcīn-ỵāˊnaāt-ᴀt. ʟēł łīngîˊttc
Not Tlingit knew what was walking with him. Not Tlingit

ye ustîˊndjîn. Yān dayāˊn yūˊnaādî ʟēn yāˊna
thus ever saw. Carrying packs those going big number load

yāˊndᴀx duyāˊn. Qāˊqǃanᴀx āˊatsǃu ye duwa-uˊ.
after load carried. Forehead bands also thus they used.

Qakēˊqǃᵘtê tîn naāˊde tsîskǃ yān duyāˊn
Qakēˊqǃᵘtê with those were going moose were carrying packs of

sǃᴀg̣edîˊ tsᴀłkǃ. Yūˊān kikaˊ hīn
beaver, ground squirrel. The town opposite water

kāˊdaq uwaāt. ᴀx duīˊn axcūˊdi
on opposite side of they came. For him “To me

ỵaqoˊx yūˊỵāwaqa Qakēˊqǃᵘtê. Hāˊtcǃa akayēˊk
come over [in canoe]” said Qakēˊqǃᵘtê. Now they had

duᴀˊxdjīn yūˊg̣onana. Daxdahīˊn ye ỵᴀnᴀqaˊ 333-10
heard about those Athapascans. Twice thus he said

“ᴀxcūˊdi ỵaqoˊx.” Tcǃuʟeˊ āˊyux wududjīx̣īˊx̣
“To me come over.” Then out to him one ran

Tcukᴀnedîˊ xōnᴀˊx. ʟe ye ỵaˊodudziqa, “Ōhāˊn
Grass people from among. Then thus they came to say, “We

ag̣eˊ ỵēˊkā ᴀt tūx̣ᴀˊck, tca
? on account of you the ones are splitting tongues these

kūˊcta qoan qǃecāˊnî. Îx̣îˊnadê naiỵaˊ. Ỵikaˊ
land-otter people many. Below here go. For you

ᴀt x̣ᴀckᵒ qoūqǃx̣ᴀˊnde naỵaˊ.” Yūˊg̣onanatc
splitting tongues to the people go.” Those Athapascans

qǃawūˊsǃ Qakēˊqǃᵘtê “Wasēˊyu hadāˊ ye doqaˊ.”
asked Qakēˊqǃᵘtê “What is it to us thus they say.”

“Yāˊtxayu de hākᵘdonaˊ” yūˊaỵaosîqa
“From here away they are sending us,” what he said to

yūˊg̣onana. Atcaweˊ ỵīdᴀˊt ye ᴀtg̣âkūˊ,
those Athapascans. Why now thus they say,

“Tcūckīˊkᴀdᴀˊx g̣onanaˊ akaˊodîna Tcukᴀnedîˊtc.”
“From the other side Athapascans sent away Brush people.”

At once the Athapascans put their packs over their shoulders. It was as quickly done as if hot water had been thrown among them. The Brush people sent them away because they were afraid. As they set out they began making a noise, “Hēˊyē.” They went directly to the place whither they had been sent, and, crossing a glacier, came to Sand-hill-town. When the Kāˊgwᴀntān learned that Qakēˊqǃᵘtê had left X̣ᴀkᴀnuwūˊ, they caught those Athapascans and obtained all of their things. The G̣ānᴀxteˊdî also came to have dealings with them. Even now these people stop among them. They never became Tlingit, but they became people with whom one may trade. Whatever things they had, such as abalones, the Athapascans gave to them. That is how the Tlingit used to do in olden times. In exchange the Tlingit gave them every sort of thing to eat and especially an edible seaweed; but they did not know what to make of this last. The Athapascans did not know how it was cooked, and, when hot stones were thrown inside of a basket pot and the pot began shaking, they took up their bows and arrows to shoot at it. But the people said, “It is something to be eaten after it has cooled,” and gave them horn spoons for it. “Where do people go to get this?” said they, for it suited their taste. “They get it from the very edge of the water at the lowest tide.” When the Athapascans went back with Qakēˊqǃᵘtê to their homes they told the Tlingit to bring seaweed up when they came, so the Tlingit began taking this up to them. A beaver skin could be bought with one bunch of seaweed. From them were learned of the flat nose ring and dancing.

ᴀtxaweˊ tcǃuʟeˊ āwāˊxde āˊwaqe yūˊg̣onana
After that then into got (over shoulders) the Athapascans

hᴀsduyāˊnaỵî. ᴀxōˊt yatǃāˊỵî hīn kaˊoduwaxêtcî yêˊxawe
their packs. Among them hot water was thrown like that

wūˊnī. Tcukᴀnedīˊtc qoˊa a ᴀkaˊoʟ̣exēʟǃ. ᴀtcaweˊ ax
it resembled. Brush people, however, were afraid. Why from

hᴀs akāwᴀnaˊ. G̣onayeˊ hᴀs gᵒg̣waaˊde, 334-5
they sent them away. Starting they were going to go,

“Hēˊye,” ye dowaᴀˊxtc ʟākᵘ g̣onayēˊ kᵘgwaᴀˊt
“Hēˊye,” thus it sounded fast starting they were going to go

g̣ānug̣uˊn. Adeˊ hᴀs kaoduwanaˊỵīỵa āweˊ ʟe
when they let them go. Where they sent them there right

ādeˊ g̣oneˊ hᴀs uwaāˊt. Sîtǃkanᴀˊx tcǃuʟeˊ ᴀt
to it started they went. Across a glacier then there

hᴀs ūˊwaāt ʟaocāˊcaki-ān. Wududzikūˊ ax qot
they got Town-on-the-sand-hill. Came to know from it he

wugūdeˊ X̣ᴀkᴀnuwūˊ dᴀx Qakēˊqǃᵘtê Kāˊgwᴀntāntc.
went away X̣ᴀkᴀnuwūˊ from Qakēˊqǃᵘtê Kāˊgwᴀntān.

Kāgwᴀntāndjawēˊ tsa wūcāˊt yūˊg̣onana. Łdakᴀˊt-ᴀt
Kāˊgwᴀntān indeed caught those Athapascans. All the things

hᴀsdoᴀˊdî ᴀˊxo āˊwaāt. G̣ānᴀxtedīˊtc tsǃu 334-10
their things among them went. The Gānᴀxteˊdî also

tcǃuʟeˊ de hᴀs wududzikuˊ qāxōˊqǃ ỵā hᴀs
then now they came to know them among men they

unaxēˊn tcǃūỵedᴀˊt. ʟē Łīngîˊt hᴀs wustēˊx.
are stopping even now. Then Tlingit they never became.

Tcǃaāˊn qoˊa qaỵaqāˊqǃuwᴀnx sîtîˊ.
But yet, however, men such as can be traded with were.

Tcǃᴀ dāˊsa qāˊdjî, gunxāˊ, hᴀsdudjīdeˊ dadunaˊ g̣oˊnana.
Whatever they had abalones to them gave Athapascans.

Tcǃākᵘ qostīỵea łīngîˊt āˊyu yēkᵘdayēˊn. Łdakᴀˊt-ᴀt
Anciently were Tlingit that way were. Everything

hᴀsduqǃweˊx dutīˊx łīngîˊt. ᴀtxāˊỵî łākǃᴀˊsk. ʟēł hᴀs
to their mouths they gave Tlingit. Food seaweed not they

āˊwusko adeˊ yuyanēˊgiỵa yūłakǃᴀˊsk. 334-15
knew what to make of this seaweed.

Qᴀˊkᵘtakāˊỵîqᴀqǃ tᴀ akadēˊ wudūwag̣êˊtc
Inside a half-basket pot stones into it they threw

ỵāwatǃāˊỵia. ᴀt saēˊx G̣onanāˊtc qoˊa ʟēł wuskuˊ
hot ones. What cooked it Athapascans, however, not knew

adēˊkdusīỵa. Wudūˊwakîge yᴀx natīˊtc
how it was done. Shaking like was [in cooking]

yuqᴀˊkᵘtākāỵîˊ. Yūˊg̣onanatc tcūnēˊt aỵîˊs hᴀs
the half-basket. The Athapascans arrows for it they

akaˊołidjeł. Ye hᴀs ỵaˊodudzîqa
took up. So they came to say to them

“Dūˊxa-ᴀˊtawe ỵāgasāˊtǃawe.” Tsa cᴀł
“That is something eaten when it is cooled off.” Now spoons

hᴀsdudjīˊt ye wudūˊtsīne łīnēˊt cᴀł.
to them thus they gave dark brown (i. e., horn) spoons.

Hᴀs āˊwawūsǃ “Gudᴀˊx sa ye dadunaᴀˊtaỵa.” 335-5
They asked “From where ? thus do they go and get.”

Łᴀkāg̣āˊsaodînuˊq. “Yên g̣ałēˊn yēˊdadunaᴀˊtawe
It suited their taste. “At low tide something they go and get

cᴀˊnỵādᴀx.” Tsǃu duīˊnāwe qox wudūˊwaᴀt
from the very edge of the tide.” Again with him back they went

Qakēˊqǃᵘtê yūˊg̣onanatc hᴀˊsdu-ānīˊ-dê, akāˊyan hᴀs
Qakēˊqǃᵘtê the Athapascans to their home to bring along they

qoỵaˊosîqa yūˊłᴀkǃᴀsk. Yēˊnᴀx dusnīˊt hᴀsduxᴀˊndê
told them the seaweed. To get it to them

aqᵘgwaᴀˊt nuˊkni ỵîs. Ye du-ūˊ ʟēqǃ
they were going up to get for. Thus they bought one

sǃᴀgēˊdî ʟēqǃ łᴀkǃᴀˊsk. Hᴀsdudjītxāˊwe
beaver [skin] one [piece of] seaweed. From them

wududzîkuˊ łunᴀˊskudawōqǃ qa aʟǃēˊx tsǃu 335-10
they came to know the flat nose ring and to dance also

hᴀˊsdudjītx wuduˊdzîku.
from them came to know.

After this the people were going to build a feast house out of the wealth the Athapascans had brought them. Every morning before they had eaten anything they went after large trees for house timbers. They had nothing with which to chop except stone axes. While it was being completed the drum was beaten continually. The owner of this house was named Man-from-himself. Soon it was finished. There were eight main timbers, and it was completed in one year. After its long stringers had been put on they danced the house together. There are always eight songs for this. Then a stomach named x̣eˊca-hīˊnî was soaked in water. The house was so big that a person who walked in front of it always appeared small, and, when he entered, one had to speak loudly to be heard across. This is why it was named Shadow-house.

ᴀtxaweˊ āˊgux dułiyeˊx yuhîˊt qǃᴀdᴀcîˊ
After it they were going to build the house feasting

dakaỵîˊs. Yūˊg̣onana ᴀˊdiỵī tîn āˊyu gux
for it. The Athapascans’ things with it was they

dusgīˊt. Tcǃuł ᴀt doxāˊîdjī
were going to do it. Every morning things always before eating

aweˊ ᴀnaᴀˊttc yūˊhît dāˊîde-de g̣a ās aʟᴀˊnqǃ.
it was they always went the house timbers for trees big.

ʟēł cînaxâˊỵê ayuˊ ᴀtc ᴀt dusxōˊtanutc
Not to chop it was what they had for things at all

tāˊỵīsayu. Tcǃuʟeˊ wuduʟ̣īˊqǃêaweˊ yugaˊo
a stone ax. Then when it was finished the drum

dutᴀˊngînutc. ᴀsǃāˊte ye dowasāˊkᵘ yuhîˊt
was always beaten. The owner of it thus was named the house

Stūwuqāˊ. Wānanīˊsawe yêˊnde ỵāndusnīˊn
Man-from-himself At once to there they began to finish

yūhîˊt. Daedēˊdî nᴀsǃgaducūˊ ỵatîˊ. ᴀg̣āsǃî
the house. The main timbers eight were. Posts to it

tcǃaʟēˊqǃ āntqēnīˊtcayu łayēˊx yūhîˊt.
every one (all together) the people it was built the house.

ʟēqǃ tāˊgwayu duʟ̣îyêˊx. Wānanīˊsa qǃē ke kawasūs
One year it was it was built in. At once all went up

aqᴀˊxỵīdî ag̣āˊawe tcǃᴀ aodūˊwakîtc.
its long stringers at that time they danced the house together.

Nᴀsǃgaducuˊ natīˊtc yūcîˊ. Ỵᴀnīˊawe 336-5
Eight are always the songs. When it was finished

yuhîˊt ʟēn kaˊoduʟ̣ikêł yūᴀtyuwuˊ. Ye
the house big was soaked [for building it] the stomach. Thus

duwasāˊkᵘ yuᴀtyuwuˊ x̣eˊca-hīˊnî. Yūhīˊntcayu
is named the stomach water. The water it is

duʟ̣isāˊkᵘ. Aʟēˊn hîˊtayu yuhîˊt. ᴀtcayuˊ
it gets its name from. A big house is that house. Why

yūˊdîỵīt naguˊttcî qaˊ ye gunaskeˊikǃîtc yūˊhît
below that always walks man thus is always small the house

ye kᵘgeỵīˊtc. Aỵinēˊł-gaguˊdînawe łīngîˊt
thus being large. Inside the house when one comes person’s

sᴀłagāˊonutc. ᴀtcaweˊ ye udūwasāˊkᵘ
voice is always loud [to reach across.] Why thus it is named

Qāỵahāˊỵî-hît.
Shadow-house.

Now all the women began to put fringed ornaments upon their ears in preparation for the feast. Anciently they wore these and had red paint upon their heads. After his guests were all seated, the chief put on the g̣onaqᴀdēˊt dance hat, and, just before the gifts were distributed, the x̣eˊca-hīˊnî, which was close to the door, was thrown among them. Then they gave away to the opposite phratry the things they had received from the Athapascans and their other property. These feasts were always called qǃaoduwacīˊ. They also called out to whom the slaves should be given and gave out coppers, which were placed around inside of the house. After their guests had gone out they danced. The other side also danced, wearing raven hats, and the feast was over.

Wānanīˊsawe cā ctātqoˊdaci 336-10
At once the women began to put on themselves

gokᵘʟǃēˊnx̣ qagoˊkqǃᵘ
fringed ornaments fastened on their ears

wudînāˊq. tcǃāˊgu łīngîˊtî tcǃāgo
started to prepare for the feast. Old time Tlingit old

ᴀt qaguˊk qaca łēqǃ. Qāˊyu
things on their ears [or] their heads red paint. Those men

qoīqǃe yên qēˊawe cāˊxo dūˊwate yusǃāˊx̣ᵘ
invited there when seated upon his head he put the hat

G̣onaqᴀdēˊt sǃāxᵘ cᴀdakūˊqǃ. Ātxaweˊ
G̣onaqᴀdēˊt hat in sections. Afterward

qǃᴀtǃāˊxt-dusîˊn hīn ye dowasāˊkᵘ X̣eˊca-hīˊnî
placed close to the door water thus named soaked with water

qaxōdēˊt dułîˊtnutc dūwuwēˊt
among the people threw it the gifts

ỵaỵīˊqǃ qāˊdēt. Ye dusniayuˊ yūˊduwuwet
just before they distributed. Thus when they gave away the gifts

G̣oˊnana ᴀˊtî qa qāˊdjīqǃ yetīˊīỵa.
Athapascans’ things and [what] to the men was [in possession].

Qǃaoduwacīˊ yūˊdusaîtc. G̣onētkᴀnaỵîˊdjīt
Feasts they were always named. To the opposite phratry

yēˊdusnītc. Gux qoˊa ayuˊ
gave them. Slaves however those

dułēˊqǃ. Tînnāˊ tsǃu
they called out [whom they should be given to]. coppers also

qāˊdjî nēłỵīˊ caỵakaˊoduwadjᴀł aˊawe qāˊdjīt
had around in the house they set them when to the people

ye uduˊdzînc yuhîˊt ʟēn dātx. Yuqoīˊqǃî yux
thus they gave away the house big around. The guests out

naāˊdawe aodūˊwaʟǃēx. Hēˊnᴀx aˊa 337-5
when they went they danced. The other party it was

caˊowu tsǃu yēł sǃāx̣ᵘ yên
had on heads also raven hats there

aduʟǃēˊxawe hēˊnᴀx aˊa tsǃu ʟe
when they were through dancing the other side it was also then

yeyēˊ wuti.
stopped.

The Athapascans on their way down used to be seen when still far back from the coast. One time, as they were coming across the glacier, the chief’s daughter, who was menstruant, said something to make the glacier angry. In those days a girl menstruant for the first time did not stay out of the house. They placed something heavy in front of her, and for five months she was not allowed to talk. This is the period during which a labret hole was made. It was always done when she was fasting. This girl said to the glacier, “Would that that glacier were my fatherˊs,” and during that night it began to grow out over their new house. It extended itself far out over the town, and the people fled from it to Kᴀqǃᴀnuwūˊ, where they built a new one. The Tǃᴀˊqǃdentān fled to and established themselves at a place just opposite.

Dusīˊ wuwēˊt yuānqāˊwu sī.
His daughter was menstruant the rich man’s daughter.

Tcǃunakīˊdêaweˊ dutīˊnutc yūˊg̣onana.
Way back in the woods they always saw those Athapascans.

Akᴀˊx yên wuᴀˊdī sîtǃ ᴀx
Across it there coming glacier after it

kǃᴀˊna kaˊoʟ̣ig̣ᴀt yuwēˊtᴀdītc. ʟēł x̣ᴀkāˊỵî
said something to make it angry the menstruant one. Not outside

utēˊxqǃᵘ yuwuweˊdî cāˊwᴀt. Āg̣aˊ dutǃekāˊỵî
stays the menstruant woman. At that time in front of her

ᴀt duoxqǃoˊnutc. ᴀx ᴀt yêx 337-10
something they always put. From it something like it

doxîˊttc. Kīdjîˊn dîˊsayu āg̣aˊ
they always put [something heavy]. Five months it was during

łuqǃēˊdatᴀngînutcỵa. Yūˊcāwat
she was not allowed to talk. The woman

g̣ag̣āwēˊdîn yāˊdoqǃoa
when she is menstruant habitually this is the one’s mouth

gᴀx dutāˊg̣ê. Cawᴀˊt qoˊa ỵāˊqǃagaxētc
they are going to make a hole in. Woman, however, when she fasts

qǃedutāˊqtc. Gāˊnê duīˊn yūx
they always make a hole [in her lip]. Outside with her out

anaāˊdawe ye ỵawaqaˊ, “Ỵîdᴀˊt ᴀxīˊc
when she was going thus she said, “Would that my father

sîtǃīˊx̣ sîtîˊ.” Tcǃuʟeˊ tāt g̣âweˊ
become his glacier it would.” And then one night during

g̣onayeˊ kāˊwaa. Tcǃuʟeˊ duhēˊxwa tcǃaāˊnawe
started it grew out. Then in spite of them still

ʟāgᵘ ỵe kᴀnaēˊn. Tcǃuʟeˊ yūˊdᴀłiyexe hît
long house it kept growing down. Then the building house

kᴀˊxawe yekᴀnaēˊn. Tcǃuʟeˊ akᴀˊx kāˊwaa
over it was growing down over. Then over it it grew

yūˊān ʟe yux kiqǃ aweˊ ỵakāˊwaa yūsîˊtǃ.
that town then out far it was was growing the glacier.

Kᴀqǃᴀnuwūˊdawe wudikêˊʟǃ yułīngîˊt ʟē wuduʟ̣iyᴀˊx ān
to Kᴀqǃᴀnuwūˊ fled those Tlingit then they built a town

sᴀkᵘ. Akekᴀˊt tsǃū aodîkêˊʟǃ Tǃᴀˊqǃdentān 338-5
for. Opposite it also started to flee the Tǃᴀˊqǃdentān

sᴀkᵘ.
for.

By and by the people of Kᴀqǃᴀnuwūˊ started to G̣onāˊxo to make war on the Łuqāˊxᴀdî, because of a Kāˊgwᴀntān woman who had been killed. They were armed with native picks, war spears, and bows and arrows. After they had killed their enemies they discovered a woman left alone in that place, whom they caught for a slave. She was mother of Chief Qǃayeg̣aˊtqēn. Then she said to them, “For what could you use me? Up here is the wolf post belonging to my son.” The wolf post had been hidden when the people fled. Letting the woman go, therefore, the Kāˊgwᴀntān warriors rushed greedily for the post, and brought it down. A man whose face had been scratched up by the scratching-sponge that people used in ancient times before starting to war reached the post first. His name was Top-spirit, and the name of the next Fish-that-comes-up-in-front-of-one’s-face-and-shakes. Then they started back with it but quarreled so much over it that they began to talk of not allowing anybody to have it. When they were out from shore, however, the war-leader, whose name was Dancer, stood up wearing objects representing ears over his face and said, “Who sent out these warriors? I, a high-caste Kāˊgwᴀntān, am also a brave man.” Then they started off.

Adᴀˊxawe xāˊdjiudîgut Kᴀqǃᴀnuwūˊ dᴀx G̣onāˊxo dê
And then [they] started to war Kᴀqǃᴀnuwūˊ from G̣onāˊxo to

aweˊ djīˊudigut Łuqāˊxᴀdî xōˊdê. Kāˊgwᴀntān cāˊwᴀt
it was started Łuqāˊxᴀdî to among. Kāˊgwᴀntān woman

wudūˊwadjᴀq aỵāˊqǃayu akaˊoduwanāq. YūˊŁuqāˊxᴀdi ānîˊ
was killed for that they went forth. The Łuqāˊxᴀdi town

Kāˊgwᴀntān kēˊtǃu ayuˊ ān xāˊdjiududzigut
Kāˊgwᴀntān native pick, it was with them came to go to war

tsāg̣ᴀˊʟǃ tcūnēˊt. Hᴀs ᴀtsūˊs duīˊn 338-10
[and] war spears bows and arrows. They killed them

yuKāˊgwᴀntān. Tcǃāˊya āˊnî tīqǃ aweˊ
the Kāˊgwᴀntān. Then alone town (or camp) in it was

wuduˊdzîtīn yucāˊwᴀt. Gūx sᴀkᵘaweˊ wudūˊwacāt
they came to see the woman. A slave for was caught

yūˊcāwᴀt. Xᴀtc yūānqāˊwo duʟāˊ ᴀsiweˊ
the woman. It was the chief his mother was

Qǃayeg̣āˊtqēn-ʟā. ʟe ye aỵaˊosîqa, “Dātx sa
Qǃayegāˊtqēn’s-mother. Then thus she said to them, “For what?

xᴀt gux ỵîˊłayēx” ye ỵawaqaˊ. “G̣êg̣êˊnaho ᴀxỵīˊt g̣āˊsǃî,
me you could use,” she said. “Up here is my son’s post,

g̣ōtc g̣āsǃ.” Tcǃākᵘ xaiakūdjtᴀˊnîn Łīngîˊt. ᴀˊdawe
wolf post.” Anciently liked to go to war Tlingit. At it

dutᴀˊn yūˊg̣otc g̣āsǃ. Wuˊduʟ̣isîˊn. Tcǃuʟeˊ ᴀt 338-15
[they] had the wolf post. It was hidden. Then there

cukaˊoduwagîqǃ yūˊcāwᴀt yuxāˊttc. Wucdjîsūˊxawe
let go entirely the woman those warriors. Rushing for it greedily

kaˊodudzîᴀt Kāˊgwᴀntāntc yug̣āˊsǃ. Tcǃuʟeˊ āx ỵeq
came to go the Kāˊgwᴀntān the post. Then from it down

wuduwatᴀˊn. Tcǃākᵘ ān ducudjīˊn
it was brought. Anciently with it [they] used to bathe

x̣ᴀˊcqǃo. Qāˊxetkᴀt yūˊdutᴀtgîˊnudjīn. Yāˊduya
scratching sponge. On the breast rubbing it up and down. His face

yūˊaosînê yux̣ᴀˊcqǃutc a īłîˊ kaˊołîsǃᴀʟǃ duyaˊ
the one rubbing on the sponge it was scratched up his face

qācuˊkᴀt adāˊt wudjîx̣īˊx̣. Qācukᴀˊt qā ye dowasāˊkᵘ
first to it ran. The first man thus was named

Qāˊka-yēk Qaỵāˊkaoduxāt
Top-spirit Fish-that-comes-up-in-front-of-one’s-face-and-shakes

tsǃu. Tcǃuʟeˊ āˊnawe ᴀt wux̣ūˊn wexāˊ qoˊxdê.
also. Then with it (thing) started the warriors to go back.

Tcǃusūˊg̣oa aweˊ wūcdjideˊ ỵaodudjig̣ēˊye ỵᴀ aˊda
Then to each other that no one would have it about it

qǃaoduʟ̣iāˊt. Dekînaˊ dāq
they were beginning to talk, from the shore out

sᴀx̣īˊx̣awe g̣ēˊnᴀx aˊodihān
when they got quickly from inside it one started to stand up

ᴀt gūˊgu duỵaˊ. Ye qǃaỵaqaˊ 339-5
things [with] like ears [or] his face. Thus said to [them]

yuxāˊ-sǃᴀtî, “Adūˊtsᴀ kāwanāˊỵî xāˊaỵā?” Łēˊni
the war chief, “Who sent out these warriors?” Dancer

yūˊdowasākᵘ yuxāˊ-sǃᴀtî. “Kāˊgwᴀntān ayuˊ ānỵêˊdî xᴀt
was the name of the war chief. “Kāˊgwᴀntān that high caste me

satiỵîˊ tūqǃ, Qǃēˊg̣a qā xᴀt sîtîˊ.” Tcǃuʟeˊ
being into real (i. e., brave) man I am.” Then

ayāˊxt aweˊ ᴀt wux̣ūˊn.
away it was they started off.

At that time there were two canoe loads of Island people going along, and there was a shaman among them named Wolf-weasel, who had eight tongues. The Kāˊgwᴀntān shaman tore his canoe apart by pretending to split the water of its wake. Before they got far out it began to split. The Kāˊgwᴀntān warriors had already landed at X̣uqǃ creek where this shaman also went ashore, and they came out behind him. His spirits’ apparel was in a box in the bow.

Qǃᴀtqaāˊỵî dēx yākᵘ ỵîkt. Îxtǃ tsǃū hᴀs duxoˊ
Island people two canoes in. Shaman too them among

tcǃᴀˊtuyᴀx îˊxtǃawe. Hēˊnᴀx ᴀˊa xowuˊ
just as [the others] had a shaman. The others it was among

G̣otcdaˊ yūˊdowasākᵘ. Nᴀsǃgᴀducūˊ ỵᴀtêˊ 339-10
Wolf-weasel was named. Eight were

duᴀˊt ʟǃūˊtǃê. Wūˊcdᴀx āwasǃēˊʟǃ
to him tongues. (or his things tongues). Apart he tore

duyāˊkᵘ īteˊ hīˊnî. Tcuł wuhāˊdjîawe
his canoe by splitting the water. Just before they got far out

wūˊcdax wudîg̣āˊt. Hᴀˊxcte ỵāˊnaᴀˊdawe
apart it started to split. Ashore having already gone

yuxāˊ X̣uqǃ-hīn yūˊdowasākᵘ yēˊnᴀxawe yên uwaqoˊx
warriors X̣uqǃ creek named ashore there came

yuîˊxtǃ dūwa-uˊ. Tcǃuʟeˊ yêˊndî
the shamans [warriors] were there. Then to it

ỵānaqoˊxoawe dutǃāˊt awaāˊt yuxāˊ.
while he was coming back of him come the warriors.

Duyēˊk daîdēˊdî cᴀkᴀˊtsa-în.
His spirits’ apparel was in a box in the bow.

When the warriors rushed down upon them they soon destroyed his canoe men, but the shaman himself flew away by means of his spirits. Even now people say that a shaman can fly about. After he had flown about a certain town for some time the people told a menstruant woman to look at him. She did so, and he fell into a small lake. Then he swam under a rock, sticking up in it, leaving his buttocks protruding. To the present time this lake is red. It is his blood.

ʟe dukāˊnᴀx caodīteˊ yuîˊxtǃ. Qotx
Then upon him [they] rushed the shaman. Destroyed

cūduʟ̣îx̣īˊx̣ duỵîˊk qāˊwu. Hu
were all [his men] quickly inside of [the canoe] his men. He,

qoaˊawe tcǃuʟeˊ wudeqēˊn duyēˊkqǃî tūwāˊdᴀx. Tcǃū
however, then flew away his spirits on account of. Even

yîdᴀˊt ye ᴀtgwâˊakᵘ wūckᴀˊt wudîqêˊn yuîˊxtǃ.
now thus people say as follows around flies the shaman.

Tcǃaāˊye ỵᴀˊtiỵi qoˊo xᴀˊnqǃawe ye ỵᴀtîˊ
Like this were people in it (town) thus was

wēˊtᴀtî. Duīˊwᴀq qǃaodūˊwaqa. ʟeł
a menstruant woman. Her eyes they told her to put on him. Not

ugaˊ yuaˊ akᴀˊqǃawe wudzigīˊt 340-5
for it [was big] the lake there he came to fall

akᴀˊnᴀx. Nacūˊta atāˊỵe dᴀ wuqǃāˊk tca
into it. Rock sticking up under it he swam right

tāˊỵe nᴀˊxawe dōqǃaiˊ wacuˊ yuwēˊtatetc duīˊt
from under his buttocks stuck out the menstruant woman at him

awułqenīˊtcayu. Tcǃu ỵīdᴀˊt łēqǃ uyᴀˊx ỵᴀtêˊ yūˊa.
looked it was. Even now red like it is the lake.

Ducīỵīˊtc yēˊsête.
His blood it is.

The sister and aunt of this shaman were enslaved, and the warriors also carried away his spirit box. Before they had gotten very far off, however, they stopped, untied the box, and began to handle the things in it. They took out all of the spirits (i. e., masks, whistles, etc.), and asked his sister [regarding one of them], “What is its name?” This was the chief spirit, and had a long switch of hair. “The spirit is named Hanging-down spirit,” said she. Then the warrior in the bow put it on saying, “Let me be named Hanging-down spirit.” Immediately he fell down as if he had been knocked over. He ceased to breathe. Another put it on. “Let me be named Hanging-down spirit,” he said. All of those who put this on were destroyed. One, however, stood up, made a noise, and ran off. To this day his (the shaman’s) spirit has not ceased killing.

Yuîˊxtǃ duʟ̣āˊkǃ wuduʟ̣īcāˊt. Duʟāˊkǃ tsǃu ān
The shaman his sister was enslaved. His aunt also with her

uduʟ̣īcāˊt. Duīˊkǃ yēk dāˊka-qōˊku
they took captive. Her brother’s spirit cover of box

wududzîỵaˊ yuxāˊtc. Yên nᴀx
came to carry away the warriors. There from

łnᴀłiyēˊqǃ ūn awuᴀˊtdjî aweˊ yên 340-10
not far [going by land] with it they got when there

odudziỵaˊ, qᴀ kaˊoduwakeʟǃaỵīˊ ᴀt kaoduwakǃᴀˊt
they came to rest, and untying it things they meddled with

yuqōˊkᵘ. Yuxāˊtc ke kᴀˊndudjîł yuyēˊk. Akᴀˊqǃ
[in] the box. The warriors out took all the spirits. For it

aduwūˊsǃ duʟ̣āˊkǃ “Wasᴀˊ duwasāˊkᵘ” ʟax yēk
they asked his sister “What is the name?” Very spirit

kînāˊqǃawe ye ỵatîˊ. Akǃᴀtǃūˊdêsᴀtīˊn yutcǃīˊn. “Wāˊsᴀ
head of it was. Was half added on the hair switch. “What

duwasāˊkᵘ yayēˊk,” yūˊỵaodudzîqa yucāˊwᴀt.
is the name of this spirit,” was what they said to this woman.

“Kîˊdᴀxgᴀłcūˊ aweˊ yūˊawasa yuyēˊk.” Xā
“Hanging-down [spirit] it is named the spirit.” The warrior

cᴀkahāˊdidjawe cāx oʟ̣icāˊt. “Xᴀt yēx ᴀt 340-15
in the bow put it on. “Me like it something

nᴀxdusāˊkᵘ Kîdᴀˊxgᴀłcu.”
let me be called Hanging-down Spirit.”

Yūt wuduˊwag̣og̣e yᴀxaweˊ wūˊnî yuqāˊ. Tcǃuʟeˊ
Out (or he had been pushed down) like it was that man. Then

hūtcǃ dudāsēˊgᵘ. Tsǃu g̣oˊnaatc cāx
ended he breathed (or had sense). Also another one on his head

wuʟ̣îcāˊt. “Xāt Kîˊdᴀxgᴀłcu yūˊ-xāt-nᴀx-dusākᵘ.”
put it. “Me Hanging-down spirit let me be named.”

Adᴀˊxayu qot cūˊwax̣īx̣ yuˊᴀt-cāx-yeˊiʟcᴀˊtdjî
And then destroyed were all quickly those putting on his

yēk tcǃīˊne. ʟēˊnᴀx āˊỵîna uwahāˊn ᴀˊłāx
spirit’s switch. One of them up stood making

tîn yut wudjix̣īˊx̣. Tcǃū ỵīdᴀˊt ʟēł qot kē
with a noise away ran. Even now not ever gets

ux̣îˊx̣tc duyēˊgītc duyᴀˊx qoỵawadjāˊg̣ê. 341-5
lost his spirit for him killing off.

After the other warriors had returned to Kᴀqǃᴀnuwūˊ, they determined to erect a house. They were the old Kāˊgwᴀntān who were going to put it up. So they sharpened the jadite which they used in chopping and went out. On account of the house timbers the owner of that house fasted for four days. After they had chopped for one month it was finished, and the chief went outside and spoke to all the people. In the morning those of the opposite phratry went out in ten canoes to push the timbers down. They paddled across singing, and brought all of them in, and they left them on the beach overnight. In the morning they were invited for tobacco. There was no white leaf tobacco in those days. Then mortars were brought out so that the part of the house near the door was covered with them. The tobacco was chewed, a liquid was poured over it, and it was mixed with powdered shells. After that the names of those of the opposite phratry to whom balls of tobacco were to be given, were called out, for they did not have any pipes at that time. Those who had received the tobacco prepared to dance, and those who owned emblem hats, as the raven or the whale, wore them. Now they started to carry up the house timbers for the first of the houses of the Kāˊgwᴀntān chiefs. They carved the wolf posts and finished the entire house in one year. It was named Wolf house from its posts.

Yuxāˊ qoˊa deˊa anîˊde ỵāˊwagu, Kᴀqǃᴀnuwūˊdî.
The warriors, however, now home went, to Kᴀqǃᴀnuwūˊ.

De gux dułiyēˊx yuhîˊt. Tcǃākᵘ aˊỵe
Now they were going to build the house. The old [phratry] of

Kāˊgwᴀntāntcayu gux łayēˊx yuhîˊt. Dog̣ēˊʟǃ
Kāˊgwᴀntān it was were going to build the house. They sharpened

yūˊcᴀnaxaỵe sᴀkᵘ yūˊsǃū qᴀ tāˊỵes
what they used to chop with for the green stone and axes

sᴀkᵘ. Yênīˊawe kaˊoduwag̣āsǃ. Yākᵘ hît daedēˊdī
for. When they were ready they went out. Canoe house timbers

sᴀˊkᵘg̣wa ās sǃāˊte sᴀkᵘ qoˊa aweˊ daqǃūˊn 341-10
for tree owner of for, however, four days

qǃēˊwaxe. ʟēqǃ dîˊsawe aỵāˊnᴀx wudūˊwaxotǃ
fasted. One month it was during it was chopped

yênīˊaweyux qǃēˊwatān. Yuhîˊt
and when it was outside ready he [went and] spoke. The house

sǃāˊti sᴀkᵘ łdakᴀˊt yūˊāntqenīt qǃēˊwatᴀn. Tsǃutāˊdawe
owner for (of) all to the people spoke. In the morning

ᴀt wux̣ūˊn djᴀłdakᴀˊt yūˊāntqenî. Djînkāˊt yākᵘ ᴀt ỵāˊwagᵘ
started off all the people. Ten canoes went

yūˊāntqenî yūˊās anîˊ āx îˊqdî gux
the people the tree place from it down they

dutsuỵaˊ. Ỵēq kaˊoduwadjêł yuhîˊt ʟēn
were going to push them. Down they brought them the house big

dāîdīˊ sᴀkᵘ. Yākᵘ kācīˊỵi kᴀt doxāˊ 341-15
timbers for. Canoes singing on across paddled

yūˊg̣onetkᴀnaỵīˊtc. Ān eg̣ayāˊt doxāˊtcawe
the opposite phratry. The town down to when they brought

ēqqǃ uwaxeˊ. Łdakᴀˊt yūˊāntqenî awaˊ
on the beach they stayed one night. All the people it was

wuduwaīˊqǃ yūˊās axāˊdjî. ʟēł ʟ̣ēt qag̣ᴀˊndjî
were invited the tree those towing. Not white leaf tobacco

qōstîˊ. Dāq kaˊoduwadjêł yūˊtᴀqǃāỵēt. Yuˊqǃotǃāqǃ nᴀx
was. Out they brought the mortars. The door close to

yên wudîg̣ᴀˊt. Yên dutāˊqǃ
there it started to be covered. There it was chewed

wuduʟ̣ełuˊqǃ. Kᴀtsǃ atūˊde nᴀx dutīˊn.
a liquid was poured over it. Powdered shell into it was put.

Kᴀdōnaˊ yūˊwᴀc-ᴀt Łīngîˊt
They called out names the round balls of tobacco Tlingit

ʟᴀˊnqǃîtdjīdîˊ. ʟēł wuduskuˊ sǃᴀqdakīˊt. Qoˊa 342-5
giving them. Not was known about the tobacco pipe. But

yux ᴀnaāˊdawe
out when they were going

ʟǃēx kaˊodūwanᴀ
they called out the names and gave balls away to

yūˊg̣onētqᴀnaˊetc. Yūˊg̣ᴀntc awatᴀˊqǃe
the opposite people (i. e., Eagles). The leaf tobacco those chewed

aaweˊ a ᴀˊqgwaʟǃēˊx. Āʟēˊn cāˊwahîk
those were the ones who were going to dance. Entirely was filled

yūhîˊt. ᴀˊxo-a ᴀtūˊ ducᴀˊ yēł sǃāx̣ᵘ yāˊî
the house. Some among them emblems wore raven hats, whale

sǃāx̣ᵘ. ᴀt sǃātqǃyêˊn qodzîteˊ yūˊᴀtū. De dᴀˊqde
hats. Things owners of used those emblems. Now up

ye gᴀx dusniˊ yūhîˊt daîdedīˊ. Kāˊgwᴀntān
thus they were going to take the house timbers. Kāˊgwᴀntān

cagūˊnayu tcǃākᵘāˊỵî
head of (in remembrance of what they had done) the oldest

ānqāˊqǃuayu hît a gux łayēˊx g̣onētqᴀnāˊỵî.
chiefs it was house it was were going to build the opposite tribe.

Āˊdji kaoduˊwaqā. Yug̣āˊsǃ kᴀxdutīˊt. 342-10
Those (Eagles) told them to do it. The posts they carved.

Yūˊg̣ōtc g̣āˊsǃayu kᴀxdutīˊ qaᴀˊdī sᴀkᵘ.
The wolf post it was they carved their own [possession] for.

Tcǃuʟeˊ wuduʟ̣iyᴀˊx yuhîˊt. ʟēqǃ tāk yᴀnūiˊwanî.
Then as made the house. One year it was finished in.

ʟe ᴀsāyîˊx wusiteˊ G̣ōtc-hît. G̣āsǃ yayēˊ wutiˊ.
Then name was given to it Wolf house. Posts they were on.

When the house was completed a man went to Chilkat to invite the G̣ānᴀxteˊdî, to Sitka for the Kîksᴀˊdî, and to Killisnoo for the Dēˊcitān. They were going to invite all of them besides the Tǃᴀˊqǃdentān into this house. Since then inviting back and forth has been going on. The guests kept coming out from the nearest point to the town site to look at the new house. The drums made a great noise there continually. After they had spent one night close to the town they came in quickly, dancing and singing. Inside, the town people began to dress themselves to dance before their guests. They went into the water, wearing Chilkat and marten-skin blankets. After that the owner of Wolf house went out and made a speech.

Yenīˊawe Djîłqāˊt dê kōg̣āˊnagudî
When it was finished Chilkat to going after the guests

wugūˊt. Tcǃutǃāˊkᵘ yūG̣ānᴀxteˊdî yūˊdowasākᵘ na
[a man] went. A long time the G̣ānᴀxteˊdî named tribe

ag̣aˊ wuguˊt. Cīˊtǃka qoan tsǃu ag̣āˊ awaguˊt Kîksᴀˊdî,
for it he went. Sitka people also for it he went Kîksᴀˊdî,

X̣utsnūˊwᴀda qoan tsǃu, Dēˊcitān. ʟēqǃ hîˊtayu aˊỵîde
Killisnoo people also, Dēˊcitān. One house was into it

ye qogᴀˊxduīqǃ Tǃᴀˊqǃdentān.
they were going to invite all [including the] Tǃᴀˊqǃdentān.

Tcǃuʟeˊ atxāˊya ye ỵanaguˊt ya łīngîˊt-āˊnî
Then since then thus it has been going on in this world

to qoaˊnî wuctaīˊqǃ. ʟe atǃāˊkᵘłtenîˊ
people invite each other. Then coming out froma point to

ān yaog̣āˊsǃtc yūhîˊt g̣ax dustīˊn. Īˊdayu
town site the house that they may see. Around you

qāˊỵaỵîk duᴀˊxdjînutc yūˊandê ʟǃuwūˊgaoqǃ. Tǃā
always make a big noise in the town the drums. After them

wuduwaxaˊ yuqoīˊqǃê. Tcǃu ʟēqǃ tāt kᴀˊdayu 343-5
they went out the guests. Just one night they stayed

ān tuwᴀnỵīˊt ỵāwagūˊ. Ān eg̣ayāˊdî
town right close to they came. Town below

ỵāˊnᴀsx̣ix̣. Cîkᴀˊt ᴀduʟǃēˊx. Aỵîˊqǃ
they came ashore, quickly. With songs they danced. Inside

ʟākᵘān āỵîˊ qoīˊqǃî ctāt qodiciˊ
the town people guests commenced to dress themselves

aʟǃēˊx ỵîs. Nāx̣ēˊn ᴀnāˊq qa
dancing before for. Chilkat blanket wearing and

kǃūx hīnx wuˊᴀt yuaʟǃēˊxeỵīˊỵî.
marten-skin blanket into the water went the dancers.

Yᴀnīˊỵaniwe yūˊg̣otc hît sǃātêˊ yux
When they were on the shore the wolf house owner of outside

qǃēˊwatān.
went and spoke.