Chapter XXIII: Part 23

“I thank you very much that through these words of yours you have placed yourselves below me. And I feel that you are sitting very close to me. What you have said to me is true, my grandfathers. I have been as if enemies had surrounded me to fight in this place of my uncles. It is as if my uncles’ town had been burned with me. Now, however, you have brought help to me like the children of the sun. It was just as if my uncles’ crests had been burned. But now, since I have heard you speaking so well of them, it is as if my uncles had come back. My uncles’ house is like that lowered down at Gîtǃîˊkc. These words of yours have brought luck to me like the sun’s children. I thank you very much. I feel that what you have said to me is true. You have put my grandfathers’ hat, the raven-hat, upon my head, which will save me as if it were a war shirt. And your crests which you have put around me like a fort will also save me. It was as if I had been dying here with cold. But now that my father’s brothers have seated themselves near me, I shall be warm. It is indeed as if it had been raining on me, but now that you have put my grandfathers’ boards over me, I shall at last be dry. It is true that I have not slept. But now I shall soon sleep under my grandfathers’ boards. This is all.”

(“Hoˊho gunᴀłtcīˊc ałcqîˊntyu yāˊ-idᴀqaỵîˊ
(“I thank you very much that through these words of yours

ᴀxtaỵīˊqǃ ye ciỵīˊdzînī. Qā tūxānūˊkᵘ ᴀx 381-10
me below thus you put yourselves. And I feel me

dāk wuct ỵīdᴀqēyeˊ. ʟa qǃēˊg̣a aweˊ xᴀt
very close to yourself you seat. Then true it is me

daˊya-iqa ᴀxłīˊłkǃᵘ-hᴀs. He ūwaỵaˊ ᴀˊxdāt
what you said to my grandfathers. This I have been around me

xā djiudîˊgude yᴀx tīˊỵîn
for war had come quickly like I have been

yāᴀxkāˊk-hᴀs nᴀnīˊỵîtc. Heˊtcǃa ayêˊx xān
these my uncles I have been living. It is indeed like it with me

kēndusg̣āˊnîn ᴀxkāˊk-hᴀs ānîˊ. Heỵidᴀˊt qoaˊ uwaỵāˊ
has burned my uncles’ town. Now, however, it is

g̣ᴀgāˊn ỵᴀˊtqǃî yêx xāg̣aˊ ỵīˊwusū.
sun children like for me you have brought help.

He djᴀłdakᴀˊt yᴀx ye wusganîˊ yêx
All these things [are] just as if thus had been burned like

tīˊỵîn ᴀxkāˊk-hᴀs ᴀtūˊwu. Heỵidᴀˊt qoˊa uwaỵāˊ qox
it was my uncles’ crest. Now, however, it is back

wudiāˊdi yêx ỵᴀtiˊ ᴀxkāˊk-hᴀs 382-5
had come like it is my uncles

ỵî-yu-qǃatᴀˊngîtc. He ūwaỵaˊ Gîtǃîˊkcîqǃ
you have spoken so well of them. This is as if at Gîtǃîˊkc

kᴀˊndułiaỵî hît yêx wutīˊ ᴀxkāˊk-hᴀs hîˊtî. He
lowered down house like is my uncles’ house. These

ỵīˊỵᴀqaỵî qoˊa xāg̣aˊ wūsuˊ uwaỵāˊ
words of yours, however, for me have brought luck it is

g̣ᴀgāˊn ỵᴀˊtqǃî yᴀx. Gunᴀłtcīˊc. Tcǃᴀ ayêˊxawe
the sun children like. I thank you very much. Just like it

yu-qǃwaỵīˊỵî-łiᴀˊtk tūxanūˊk ỵiỵᴀqaỵîˊ. He yāˊᴀxcāˊx
what you have said to me I feel your words. This on my head

ỵīˊtī ᴀxłīˊłkǃᵘ-hᴀs sǃāx̣ᵘ yēł sǃāx̣ᵘ ᴀtǃēˊqǃ
you have put my grandfathers’ hat, raven hat behind it

ye xᴀt g̣og̣ᴀnēˊx uwaỵāˊ sᴀˊnkēt yêx g̣og̣watīˊ ᴀxkᴀˊqǃ.
thus me will save it is was shut like it will be to me.

Qa yāˊỵīᴀtūˊwu tsǃu ᴀxdāˊqǃ nūx 382-10
And these your emblems also around me as a fort

ỵīłīyᴀˊxe ᴀtēˊqǃ ye xᴀt g̣ag̣wanēˊx. Uwaỵāˊ ātǃtcya
you have put behind it thus me will save. It was cold

hᴀt ỵᴀdjᴀg̣eỵaˊ xᴀt tīˊỵîn. Heỵidᴀˊt qoˊa ya
here were killing I was. Now, however, these

ᴀxsᴀˊnî-hᴀs qotx cūwax̣īˊx̣î ᴀˊxdāqǃ wūct hᴀs
my fathers’ brothers were destroyed to me themselves they

wudaqēỵîˊ xᴀt guˊg̣atǃā. Hēˊtcǃa ayêˊx ᴀt kadêˊ
have seated I will be warm. It is indeed like it on me

kawuˊłqǃāˊsîn. Heỵīdᴀˊt qoˊa ᴀxłīˊłkǃᵘ-hᴀs qǃēˊnî
it has been raining. Now, however, my grandfathers’ boards

ᴀxkāˊ ke ỵīˊtānî hūtcǃ ᴀxkadeˊ kawuˊłqǃāsi. He
on me up you have put finally over me it will be dry. This

qǃēˊg̣a ʟēł xoatexêˊn. Heỵidᴀˊt qoˊa 383-15
true not I have slept. Now, however,

ᴀxłīˊłkǃᵘ-hᴀs qǃēˊnî taỵīˊqǃ ᴀxyadeˊ tᴀkᵘgwax̣īˊx̣.
my grandfathers’ boards under for me will soon be sleep.

Aˊa yūˊa.”)
This is all.”)

After this speech the next family on the first side, which perhaps is the Qāˊtcᴀdî, asks the second division to make another speech. They do this, because, having been the first to dance, they do not wish to be selfish. So the speaker of the Tāłqoeˊdî begins, perhaps thus:

“On the Nass a grizzly bear captured a high-caste girl. She was among the grizzly-bear people. She could not get away. Then she married one of the grizzly-bear people. Then they went for salmon, but their wives went after firewood. This woman did not know how to get firewood like grizzly bears. Then an old woman among the grizzly-bear people called her aside, and said to her ‘Do you know that the grizzly-bear people have captured you? They captured you because you were angry with their tracks. The same thing happened to me. I am a human being who was captured.’ The old woman said, ‘Get wet wood for firewood.’ After that she did as she was directed. Then her fire did not go out, and her husband was fond of her. Now the high-caste woman felt very brave.

“After some time had passed the high-caste girl felt sad. Then the old woman called her again. She said to her, ‘Are you downhearted?’ After that she gave her some things with which to save herself—a devil’s-club comb, a wild rosebush comb, sand, mud, and a piece of rock. With these she ran off to some place where she could be saved. Then the grizzly-bear people ran after her. When they got near her the devil’s-club comb became a hill of devil’s club. When they again got close to her, she threw away the rosebush comb. When they got up to her again, she threw away the sand. This sand became a big sand hill. When she saw that they had come close to her again, she threw away the mud. The last thing was the stone. She threw it away. It became a big hill. She ran down to the beach. Then, however, the G̣onaqᴀdē’t’s son came ashore there. He saved her from her pursuers. This man’s name was Gīnᴀcᴀmgêˊtk.[176]

“In just that way the trouble that you have had has captured you. These [grandfathers] are the old woman to you, informing you of all things. You are like the woman. They are like this to you, as if they had given you the raven hat as she gave her the devil’s-club comb. This frog-cane they have given you is as if they had given the rosebush and the mud. Since you have this cane to throw you will be saved. The last one of all will be the frog-post. So your grandfathers’ emblem will save you. My uncle that died long ago has come ashore to save you. I hope you will be saved at once in your grandfathers’ canoe. But we who are dancing here for you are not really ourselves. It is our long dead uncles who are dancing here for you. This eagle down will descend among you from their heads and will save you like good medicine. I hope you will sleep well in all these feathers. This is all.”

(“Āˊa he Nās ỵîˊqǃawe x̣ūtsǃtc qōsînēˊx ʟēˊnᴀx
(“Now this Nass down on a grizzlybear captured one

anỵêˊdî. Adᴀˊxawe x̣ūtsǃ qoaˊnî xōqǃᵘ ye
high-caste girl. Then the grizzly bear people among so

wutīˊ. ʟēł adeˊ qon g̣anūˊguyî qōstˊî. Adᴀˊxawe
she was. Not there a thing she could do was. Then was

x̣utsǃ qoaˊnîtc ūwacaˊ. Adᴀˊxawe xāt g̣a
[one of] grizzly bear people she married. Then salmon for

hᴀs naᴀˊttc wex̣ūˊtsǃ qoaˊnî hᴀsducᴀˊtqǃaỵên qoˊa
they went the grizzly bear people their wives however

g̣ᴀn ye hᴀs adanēˊnutc. Adᴀˊx yucāˊwᴀt ʟēł 383-5
firewood so they used to go and get. Then the woman not

ūcgūˊk yux̣ūˊtsǃ qoaˊnîdji yêx g̣ᴀn yeˊdanî.
knew the grizzly bear people like firewood how to get.

Adᴀˊx qoˊa yucānᴀˊkǃᵘ x̣ūtsǃ qoaˊnî xōqǃ yēỵatiỵî
Then, however, an old woman grizzly bear people among was

yucāˊtkǃᵘ āˊwaxōx. Adᴀˊx qoˊa ye
the little woman called aside. Then, however, thus

ᴀc aˊosîqa, ‘Yîsīkūˊgî x̣ūtsǃ qoaˊnî
she said to her, ‘Do you know grizzly bear people it was

āˊya īˊusînēx? Hᴀsduīˊqǃ īwunīˊkǃîtc āˊya hᴀs
captured you? Their tracks you were disgusted with was why they

īusînēˊx. Xᴀt tsǃu ye xᴀt wududzinīˊ.
saved you. I too thus to me something happened.

Łîngîˊt ỵīˊỵî āˊỵa xᴀt wududzînēˊx.’ Yucānᴀˊkǃᵘtc
A human being [I] was I came to be captured.’ The old woman

ye daỵaqaˊ, ‘Hīn tᴀk cāˊgî qoˊa gᴀn sᴀkᵘ
thus said, ‘Wet wood, however, firewood for

yeˊdānane.’ Adᴀˊx ᴀqǃayêˊx ye adēˊ wuneˊ. Adᴀˊx 384-5
get.’ Then as directed so there she did. Then

dug̣ᴀˊnî ʟēł ka wułkīˊs. Adᴀˊx duxoˊx tūwuˊ
her fire not went out. Then her husband’s feelings

wukǃêˊ duīˊdê. Adᴀˊx yuanỵêˊdê ʟᴀx
were good over it. Then the high-caste girl very

dutūˊwu wułîtsīˊn.
her feelings were strong (i. e., she felt brave).

“Adᴀˊx tsǃu tcǃākᵘx ostīỵîˊ ʟᴀx tūwuˊ ỵênīˊkᵘ
“Then again quite a while passed very her feelings were sick

yuanỵêˊtqo. Adᴀˊx yucāˊn tsǃu ᴀc wuxōˊx.
the high-caste girl. Then the old woman also her called.

‘He wāˊsa, îtūˊwatī,’ yuᴀciaˊosîqa.
‘This how, you are downhearted,’ what said to her.

‘Îtūˊwu gî ỵanēˊkᵘ’ ayuˊ ᴀciaˊosîqa.
‘Your feelings ? are sick’ is what she said to her.

He ādᴀˊx ᴀcdjīˊt ᴀt uwatīˊ ᴀc gwax sînēˊxe 384-10
After this to her something was to save her

ᴀt sǃᴀxtǃ xēˊdu, qǃonyēˊł-wᴀˊsǃî xēˊdu, qᴀ
some things devil’s club comb, wild rosebush comb, and

ʟǃēˊwu, qᴀ kǃoʟk, qa yayēˊna. Adᴀˊxawe ke wudjîx̣īˊx̣
sand, and mud, and rock. Then away she ran

ᴀc g̣wāx dzînēˊxe ỵēˊdî. He adᴀˊx
where she could save herself to a place. Then

ỵa ᴀc ỵanᴀsᴀˊq yux̣ūˊtsǃ qoaˊnî. Adᴀˊx dukāˊk
were running after her the grizzly bear people. Then near her

ke łunag̣uˊqo yux̣ūˊtsǃ sǃᴀxtǃ xēˊdu
were close to her the grizzly bears devil’s club comb

sǃᴀxtǃ qāˊdî ʟēnx ositiˊ. Adᴀˊx tsǃu dukāˊ
devil’s club hill become big was. Then again to her

ke łunag̣uˊqo qǃonyēˊł-wᴀˊsǃî xēˊdu ke aosîg̣îˊq. 384-15
close they had got rosebush comb away she threw.

Adᴀˊx tsǃu dukāˊ ke łunag̣uˊqo yuʟǃēˊwu ke ᴀkāwᴀg̣îˊqǃ.
Then again to her up when they came the sand up she threw.

A ʟēn ʟǃēˊwu ʟǃaocaˊx wusîteˊ. Adᴀˊx tsǃu
This big sand become sand hill was. Then again

aosîtēˊn dukāˊ ke łunag̣uˊqo tsǃu ke awag̣îˊqǃ
she saw to her close when they got again up she threw

yukǃoˊʟk. Ādᴀˊx wūˊtcǃî ayêˊx wusîtīˊ yuyayēˊna.
the mud. Then the last thing like it was the stone.

Tcǃuʟeˊ ke awag̣îˊqǃ. A ʟēn cāx wusitīˊ. ᴀtǃēˊnᴀx
Then up she threw. A big hill become was. From behind,

qoˊa īq wudjîx̣īˊx̣. Adᴀˊx qoˊa
however, beach she ran down to. Then, however,

yuG̣onaqᴀdēˊt ỵīt ducūˊnᴀx yên ūwaqoˊx. ᴀqǃ 384-20
the G̣onaqᴀdēˊt’s son at once there came ashore. There

gugᴀnaỵēˊdᴀx ᴀc wusînēˊx. Yuqāˊ ye dowasāˊkᵘ
from her pursuers her he saved. The man thus was named

Gīnᴀcᴀmgêˊtk.
Gīnᴀcᴀmgêˊtk.

“Heyēˊ aweˊ îtīˊỵīn
“Like this it was you have been

qǃᴀnᴀ ᴀˊ qeỵîłg̣āˊdîn yucāˊwᴀt yêx.
the trouble that has been on you has captured you the woman like.

Heyeˊ āˊwe īwatīˊ yucānᴀˊkǃutc
These [grandfathers] are to you the old woman

cukawadjāˊỵê. Cāwᴀˊt yêx īwatīˊ. Heˊde
informing of all things. This woman like you are. Like this

de idjīˊt hᴀs awatīˊ. Yayēˊł sǃāx̣ᵘ sǃᴀxtǃ
indeed to you they are. This raven hat devil’s-club

xēˊdu yêx hᴀs aosînīˊ. Āyaˊ x̣îx̣tcǃ wutsǃāˊg̣a de
comb like they gave. This frog cane indeed

īdjīˊt hᴀs awatᴀˊn yuqǃonyēˊł-wᴀsǃî yᴀx qa yuˊkoʟkēˊ yêx
to you they gave the rosebush like and the mud like

hᴀs aosînīˊ.
they gave.

Heyūˊ ya īˊỵanᴀsnᴀqnᴀˊnî 385-5
They will not catch you since you have this cane to throw

ᴀtǃēˊqǃ qoˊdêhᴀs gux dᴀāˊt. Hehūˊtcǃî ayêˊx g̣ox satīˊ
behind it they will save you. This last like it will be

yaîłīˊłkǃᵘ-hᴀs g̣āˊsǃî, x̣îx̣tcǃ g̣āsǃ. Atǃēˊqǃ
these your grandfathers’ post, frog post. Behind it

îqǃgwᴀnēˊx îłīˊłkǃᵘ-hᴀs ᴀtūˊwu. Hēdeˊ îcūˊnᴀx
will save you your grandfathers’ emblem. This ashore for you

yên ūˊwaqox tcǃākᵘ unāˊwu ᴀxkāˊk. Heỵidᴀˊt qoˊa
there came long ago died my uncle. Now, however,

dēˊyāx īˊusîgūt. He duākᵘcêˊł tcǃᵘʟēˊx nīỵîˊs aỵīˊ
ashore he has come for you. I hope forever in it

iunixîˊq îłīˊłkǃᵘ-hᴀs yāguˊ. Heyāˊ idᴀˊt
you will be saved your grandfathers’ canoe. Here for you,

qoˊa ᴀtūʟǃēˊxê ʟēł uhāˊn āˊya ᴀtuʟǃēˊx. 385-10
however, we are dancing not we it is we are dancing.

Tcǃākᵘ wunāˊwa akāˊk-hᴀs āˊya ỵaqǃaʟǃēˊx. Heyāˊ
Long ago died our uncles it is who are dancing here. These

hᴀsducāˊ qǃoaˊʟǃî qoˊa ỵīxōˊqǃ yêndî
their heads eagle down, however, among you thither

qǃoaʟǃsīˊs yē ỵig̣oˊx sanēˊx āˊkǃê nākᵘ
eagle feathers will come down thus will save you good medicine

yêx gokatīˊ. Hedjîłdakᴀˊt yaqǃoaˊʟǃtūqǃ gᴀgetāˊ
like will be. All in these feathers you will sleep

gwakᵘcîˊł ye wutīˊq. Aˊa yuˊa.”)
I hope thus will be. This is so.”)

Then the host answers him, after first mentioning the names of all the Raven families that are dancing, speaking as follows:

“It is indeed true that here with my uncles I have been as if captured. It is true that I have seen my aunts, and that they have shown me the way down to the beach. It is true that they are like my grandfathers’ hat. It is true that my aunts have given me the frog-cane as the devil’s-club comb was given. Now I feel as though I had been saved. These two emblems of my grandfathers are like a cliff behind which I shall be saved. Now my long dead fathers have come ashore. I will go down to them. I will stay with them forever. This is all, my fathers.”

(“Tcǃayᴀˊxawe yêxatīˊỵī tcᴀ gonaᴀˊttc xᴀt
(“Just like it I am some strange animals I

wusnexêˊn ya-ᴀxkāˊk-hᴀs 385-15
was captured by these my uncles (i. e., trouble for them)

nanīˊỵîtc. Tcǃayᴀˊxawe xosîtīˊn yā
have done it. Just like it I have come to see

dᴀgᴀnadêˊ wuāˊdê ᴀxāˊt-hᴀs ahᴀs xᴀt cūkawadjaˊ
coming down to (beach) my aunts they me have showed all

yaiˊq. Hēˊtca ayᴀˊx ᴀxdjīˊt hᴀs awatīˊ
this beach. It is true like it to me they are

ᴀxłīˊłkǃᵘ-hᴀs sǃāx̣ᵘ. Hēˊtca ayᴀˊx gunᴀłtcīˊc
my grandfathers’ hat. It is true like it I thank you

ᴀxāˊt-hᴀs ᴀxdjīˊt hᴀs āwatᴀˊn yux̣îˊx̣tcǃ wutsǃāˊg̣a
my aunts to me they gave the frog cane

yusǃᴀˊxtǃ xēˊdu yᴀxt hᴀs aosīˊnī. Heỵidᴀˊt qoˊa
the devil’s club comb like to they gave. But now

uwaỵāˊ xᴀt wūnēˊxe yᴀxt ᴀxtūwuˊ ỵᴀtīˊ.
it is I had been saved like to my mind is.

Yaᴀxłīˊłkǃᵘ-hᴀs hᴀˊsduᴀtūˊwu dēx uwaỵāˊ g̣āʟǃ yêx
These my grandfathers their emblems two it is cliff like

ᴀtǃēˊqǃ iyēˊ xᴀt g̣ogwᴀnēˊx. Heỵidᴀˊt tcǃākᵘ 386-5
behind it so I will be saved. But now long time ago

wūnāˊwu ᴀxīˊc-hᴀs ᴀxcūˊnᴀx yên hᴀs uwaqoˊx. Adeˊ
died my fathers ashore there they came. There

hᴀˊsduỵîx qwagūˊt. Hadeˊ tcǃuʟēˊx hᴀˊsduỵîkqǃ xᴀt
down to them I will go. Now forever down with them I

wūnēˊx. Aˊa yuˊa ᴀxīˊc-hᴀs.”)
am saved. This is so, my fathers.”)

Next the chief of the Tī hît tān might speak as follows:

“Down in the Tsimshian country lived a young high-caste woman who was captured by a devilfish. The people discovered that she was lost, and finally they began hunting for her, but they could find her nowhere. After they had given up looking for her they saw some young devilfish coming up on the doorstep. They were thrown down from there upon the beach. Afterward they came back again. Then they left them alone, and they climbed up into the chief’s lap. From this circumstance he found out what had happened. He said, ‘My daughter must have been captured by the devilfish.’ Then he gave food to the devilfishes. When they went away the food left over was carried down after them and the trays were set down by the devilfish rock. When he found out that his daughter was under that rock, he felt very happy.[177]

“So it was with you, my son. It was as if you had been captured by the devilfishes. Therefore, these your father’s people have come down to ask you to partake of food with them from under that rock. That is how your father’s people have gotten you now. Therefore they have taken the clothes off of you that have been wet by the sea water and which you can not yourself see. It was so with that woman. She could not see that her clothes were in that condition. Just so you are now going to be given clothing from these skins that belonged to your father’s people. They will make a great fire to warm you out of everything your fathers’ people have claimed.

“This is the way it has been with you. The way your uncles were taken away from you was just as though you had been captured by devilfishes. I hope you will be warm this evening and lie down and be comfortable. Aˊa yuˊa (This is so).”

The chief would answer thus:

“Thank you, my father’s people, for having talked so well of me, Kîksᴀˊdî, Kasqǃagueˊdî, Tāłqoeˊdî, Tī hît tān, and Qāˊtcᴀdî. It is so. I have been captured by the devilfishes. This trouble had captured me. I have been cold under that rock. It was my troubles that made me cold while there with the devilfishes. But now my father that had died has sent for me. It is right that he has sent for me, for the tide used to come over me. With the troubles I have been going through it looked as though the tide had come over me. Now I thank you that you have saved me from this place where the tide has been coming over me. It is right. I have been cold. But now, since you have made a fire with the things my father’s people claim, I shall be warm. But the words that you have spoken for me are so warm they will keep me warm always. Aˊa yuˊa.”

Finally they say to the chief of the Qāˊtcᴀdî, “Now you speak a few words to this descendant of yours.” So the chief of the Qāˊtcᴀdî rises and says:

“There was a high-caste person at Tᴀˊqdjîk-ān who bathed for strength every morning. His name was G̣ᴀłwēˊtǃ. It was then that he made what they call ānłuwuˊ. He had a nephew by the name of Duktūˊʟǃ, and this nephew was bathing for strength in secret. G̣ᴀłwēˊtǃ was very proud because he was exercising thus, and the people of his village were very proud with him. They would make fun of the man who bathed in secret, but he did not say anything to them. Then he heard the voice of his Strength. While he was in bathing a voice called to him saying, ‘Come here.’ So he went thither. When he got there, the little man (Strength) and he wrestled, and Duktūˊʟǃ was thrown down. After he had been thrown down, Strength said to him, ‘Go again into the water and bathe. I will come to you once more.’ He heard the voice a second time, and went ashore, and they again wrestled. Then Duktūˊʟǃ almost threw Strength down. So Strength said, ‘That is enough. You are already sufficiently strong.’ Then he went up, pulled the limb out and twisted the tree to the roots. Afterward he put the limb back and untwisted the tree. Now he went away and made the people who had been so proud, ashamed of themselves. This poor man, Duktūˊʟǃ, came to be above the proud people.

“After that they went to the sea-lion island. There he showed his strength. Then the proud people went away and left him on that island, but the sea-lion people helped him. They gave him a box with which to get ashore. With that he got ashore to his uncle’s village. Then he took his uncle’s place. He owned the whole village. So it was with this Duktūˊʟǃ.[178]

“As he became very poor by his own will, so it was with you, my son. Your father’s people that died years ago have come out from the woods and have given you strength. So it was with you. Your uncles and your people had left you on the sea-lion island. Now your father’s people have felt for you and have given you Halibut house (Nāłx hît). They have given it to you as the sea lions gave the box to the poor man. On account of this, my son, you will forget that you are mourning. Aˊa yuˊa.”

Then the host would reply:

“Ho ho, thank you very much, my father’s people. How very good your words have been to me, Kîksᴀˊdî, Qāˊtcᴀdî, Tī hît tān, Kasqǃagueˊdî, Tāłqoeˊdî. It is true that I have become poor through mourning for my uncles. I have been teaching myself what would help me. And so my father’s people have pitied me. They have brought clubs with which I can exercise. I have felt as though my uncles had left me in a desolate place, so much have I been grieving. Now these my father’s people have acted like the sea-lion people. They have brought me luck. They have given me that house, Nāłx hît, as the sea lions gave that poor fellow the box to bring him ashore. Therefore I thank them very much. Through them I have seen the mainland. In these words you have given me I will be clothed. Everyone will see your words on me as clothing. They will always be new. I shall never wear them out. Aˊa yuˊa.”

The dances are followed by the feast and last of all comes the distribution of property accompanied by more speeches similar to the above. Then the chief would say:

“Up above here among the upper villages (i. e., toward the north) there was a certain woman who said something about the brant that brought her bad luck. Her husband’s name was Dᴀmnāˊdjî. Then the brants flew away with her. After that she fell from the hands of the brants. From there she went among the foxes. Going along, she found a codfish head. She cooked it and gave it to the fox.[179] It is that that I have done to you. I have invited you for that codfish head. So have pity on me and eat what I give you, even if it is not good enough.” [The codfish head is brought in because it was found by a very poor woman who was starving. The chief humbles himself by using these words.]

Then the people invited to the feast say, “Yes, it will be so. We will do as you have asked us.”

After that he calls the name of the chief of each Raven clan, as follows: “Bring me ——’s dish.” “Bring me ——’s dish.” After the chiefs’ dishes those of the poorer people are called for. These dishes have been brought over in advance from the houses of their owners.

The łuqᴀnaˊ, who is the chief’s nephew, performs early at the time of this feast and is brought into the feast to eat afterward. Piercings for labrets were not made at the feast, but many blankets were given away by the girl’s father when it did occur. The work was done by some one of the opposite phratry.

When the feast proper was over a kind of show was given, in fact three of them, one by the family of the giver of the feast and one each by the two divisions of Ravens. The chief gives his show first and then the Raven groups in the order in which they had spoken. In one of these shows a man wearing a mask would come in and some one would say, “My uncle (a dead relative) has come back to see you. He must have been captured by a g̣onaqᴀdēˊt, a grizzly bear, or a wolf.” The persons with these masks on are all supposed to be yēks, (i. e. supernatural beings).

FOOTNOTES:

[171] Obtained from Katishan at Wrangell.

[172] Addressing by these titles the five Raven clans at Wrangell.

[173] See story 32, pp. 82–83.

[174] See story 32, pp. 120–121.

[175] See story 32, pp. 122–126.

[176] See story 32, pp. 126–129.

[177] See story 32, pp. 130–132.

[178] See story 32, pp. 145–150.

[179] See story 32, pp. 109–114.

WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS

The language of these songs is so highly metaphorical that they are often difficult to understand even in the light of the native explanations, and in some cases the author’s informants were themselves uncertain with regard to the meaning. Several songs refer to myths and are explained by them, and there are a few shamans’ songs, but by far the larger number were composed for feasts or in song contests between men who were at enmity with each other.

(1) A song about Raven’s travels through the world, used at all kinds of dances:

Dēł yᴀx wudᴀtsēˊn cēyēˊł. Haỵidēˊ
A big fellow like must have been that raven. Down underneath

wugudīˊn. Ag̣āˊgucî dułuwuˊ ke wududzîyᴀˊq.
he went. At that time his nose up they came to pull.

Agaˊ āntūˊx ỵāwaguˊt dułūˊwug̣a. ᴀcdjīˊt
At that time through the town he went for his nose. To him

dutīˊ ān gānt wudîqîˊn. Ayêˊx
it was [given] with it out of doors he started to fly. Like it

ᴀnsînīˊ dog̣odjiỵᴀqaỵîˊ. Ān gānt
he does now to his (opposite) Wolf phratry. With it outside

wudîqîˊn. Wâˊsa yūłcîtîˊkᵘdaya tcǃᴀ nao
he flew. Why does he not look like himself but whisky

g̣adᴀnᴀˊ. Atūˊnᴀx nīˊtct nᴀˊg̣egut.
ought to drink. After that about the whole beach you can wander.

That Raven must have been a great fellow. He went down under the sea. Then they pulled up his nose. He went through the town for his nose. When it was given to him, he started to fly out of doors. He does so now to his Wolf phratry. He flew out with it. Why! instead of looking like himself, he looks as if he ought to have a drink of whisky. After you have done that you can wander about the entire beach.

(2) A song about Qakēˊqǃᵘtê. (See story 104, p. 330.)

Ēˊg̣ê yēq gū’dayu doxōˊnqǃî qotx cūˊwax̣īx̣
The beach down to when he came his friends were all destroyed

ayuˊ ʟe łīngîˊt ye ustīˊntc. Łᴀqǃᴀˊsgî-qǃa
so then [no] person thus he saw. Łᴀqǃᴀˊsg̣î point

tcîg̣edeˊayu aosîtīˊn. “Łił îłatīˊnqǃēq yutēˊqǃ
just inside of he saw. “Never you let me watch the stones

sāˊnî, īîˊx unᴀˊx łîqǃāˊcᴀ.”
little, from me lest it bewitch.”

When he came down to the beach, his friends were all destroyed, so that he saw no one. He saw something just inside of Łᴀqǃᴀˊsg̣î point. “Do not let me watch the little stones or I might get bewitched.”

(3) A second song of Qakēˊqǃᵘtê composed when he caught a frog instead of a ground hog. (See story 104, p. 330.)

Sǃāxêˊx gâ tcucʟ̣îyēˊx
Becoming a ground hog into might have made itself

hedix̣îˊx̣tcǃ, qāˊdjî kᴀng̣ahēˊn.
that frog, or it might have dug a hole under my trap.

That frog might have turned itself into a ground hog, or it might have dug a hole under my trap.

(4) This was sung by Kᴀkaˊ after he had been brought up from the south by the land otters (stories 5 and 31). The words below were at the end of the two parts, and when they were uttered he drifted out to sea or ashore, as the case might be.

Dᴀˊqdê hāˊde qādeˊ.
Seaward let me drift.

Yêˊnde hāˊde qādeˊ.
Shoreward let me drift.

(5) Song composed by Qaqǃᴀtcgūˊk after his dream on the island. (Stories 67 and 101.)

Āˊckᴀt aołîx̣āˊdjî qa ye
About himself that thought he had perished the man thus

tcuc nᴀdatcuˊntc. ᴀxānīˊqǃ qoxoag̣ag̣eˊ yu-ᴀxtūˊnatîtc.
dreams. To my home I got is how I always feel.

The man, who thought he had perished, dreams thus about himself. I keep feeling as if I had gotten home.

(6) Composed about the G̣ānᴀxteˊdî woman (G̣ānᴀˊxta-ca) who reared the woodworm. (See pp. 151–152.)

Desgwᴀˊtc gî nᴀxāgūˊt, nᴀnaˊ ỵîs nᴀxāˊgut. Desgwᴀˊtc
Already I am going, die to I am going. Already

gî nᴀxāˊdjūn ᴀxỵīˊt.
I have dreamed of my son.

Already I am going, I am going to die. I have dreamed of my son.

(7) A spirit song composed by a shaman called ʟūswᴀˊt belonging to the Kāˊgwᴀntān.

Ł ᴀnᴀˊx ke qâgudîỵᴀˊ Djîłqāˊt kînāˊnᴀx qoˊa ke
Not through it up I come Chilkat through, however, up

qâgudîˊ. Łxodēˊt kînaˊnᴀx ke g̣aguˊt duỵahāˊỵî āg̣āˊx.
I come. Łxodēˊt through up I will come and cry.

Not having any place to come up through (i. e., shaman to speak through), I think I will go to Chilkat and come up there.

I will come up through Łxodēˊt and cry.

(8) Composed by a man of the Tǃᴀˊqǃdentān named One-whose-quill-is-disliked (Tǃāwuˊkdūłnuk).

Nᴀxāˊdjūn ceîˊxtǃᴀgî-yēˊgî.
I was dreaming of my spirit under the fireplace.

Îxtǃāˊgî-yeˊgî.
Under-the-fireplace spirit.

I was dreaming of my spirit under the fireplace.

Under-the-fire-place spirit.

(9) Composed by one of the Tǃᴀˊqǃdentān named Kāsǃenduᴀˊxtc. These spirit songs were also used in dancing.

Hīˊnde naixēˊtc dê, îˊx̣denᴀx
Into river you throw him (imp.) down to the mouth

łax̣āˊcî. Watsǃᴀˊs iyēˊłî îxînāˊnᴀx
let him float. Let you raven at the mouth of the river

x̣ᴀˊkut g̣a dusx̣āˊtǃ.
to dry ground drag him up.

Throw him into the river that he may float down. Let the Raven people at the mouth of the river drag him up.

(10) A song with Athapascan words which came to a shaman named Cūwusēˊn from an Athapascan spirit—words unintelligible to my informants.

(11) This is a ground-hog song sung while the singer holds up its skin in front with both hands. Its cry when jumping into its hole is also imitated.

Cᴀnaˊ isᴀnuˊ dix̣âˊ g̣ēʟǃ ỵît kᴀ tūˊāt.
Wake up that young man [and] cliff up on let us go.

Īdjîg̣ēˊt cukᴀˊt yên cīstāˊitc. Īdjîg̣ēˊt cukᴀˊt
You get anything before you always sleep. You get anything

ᴀtcaweˊ ʟēł ᴀt idjᴀˊqx.
[before] therefore not thing you ever kill.

Wake up that young man and let us go up on the cliff. You always sleep before you hunt. That is why you never kill anything.

(12) After a bear had been killed its head was set up by the fire and people dropped grease into the fire in front of it, at the same time saying “You have come out of the body among us, so you are we.”

Yāx ag̣āˊn dix̣âˊ
In front of him is burning the fire this young man

yux̣ūˊtsǃ adeˊ duᴀxdjînuˊtcỵa, “Whu, whu, whu,”
the grizzly bear thus is always heard to say, “Whu, whu, whu,”

ayuˊ ayᴀˊx daỵadoqāˊnutc.
that like they always talk to it.

The fire is burning in front of this young man. This is what the grizzly bear is always heard to say: “Whu, whu, whu,” so they always talk to it.

(13) A Kāˊgwᴀntān cradle song, sung over the child and used also at feasts. The child itself is supposed to be speaking.

Kǃīỵīˊt łuxwacāˊdīn ᴀxhoˊnxo cᴀt kᴀx.
Around the house I always like to creep my brother’s wife for.

Kᴀˊcde gux deguˊt hēˊdudîkaxēc. Ān
I thought he would jump up and I should be very much ashamed. Town

dāt nᴀxᴀsg̣êˊttc.
around I always tramp.

I like to creep around the house all the time after my brotherˊs wife.[180] I thought that he would jump up and I should be very much ashamed. I always tramp about the town [after my brotherˊs wife].

(14) Cradle song for a girl.

Łaˊoxᴀckōxoˊ xᴀt kᴀdēˊxnutc, xᴀt
If I do not take anything I shall always be ashamed, I

kᴀdēˊxnutc. Cākǃu sāˊnî he. Cākǃu sāˊnî
shall always be ashamed. Girls little, listen. Girls little,

he.
listen.

If I do not take anything [to the party], I shall be ashamed, I shall be ashamed. Little girls, listen. Little girls, listen.

(15) Cradle song for a boy.

Hag̣uˊ qᴀdîcāˊcgî ᴀxhuˊnx ducᴀˊt nᴀq
Now I am certain to marry my brother his wife after

nᴀnāˊnî.
he dies.

I am certain to marry my brotherˊs wife after he dies.[180]

FOOTNOTES:

[180] When a man died and was succeeded by his brother, the latter married the widow.

(16) A cradle song of unknown authorship. It might be used by anyone.

Tsǃîtskǃ ag̣atǃūˊku kaiti-ỵᴀˊdî qǃēs. Qǃât
Small bird let me shoot my younger brother for. A small trout

ᴀg̣ᴀtag̣eˊ ᴀxʟ̣āˊkǃ qǃēs.
let me spear my sister for.

Let me shoot a small bird for my younger brother. Let me spear a small trout for my sister.

(17) The song with which Raven was nursed. Both phratries use it.

ᴀhāˊ ᴀhā qǃātǃî-dayēˊdjîỵî. Yēł qǃositeˊ
Aha aha (i. e., here it is) island snipes. Raven tracks

ᴀxōˊx yaołîcuˊ. Yēł qēˊłkǃᵘ-hᴀs. Dzᴀnᴀˊ,
among [I] see. Raven’s nephews. Bad smelling fish,

dzᴀnᴀˊ, dzᴀnᴀˊ.
bad smelling fish, bad smelling fish.

Aha, aha, island snipes. Among them I see lots of raven tracks, the nephews of ravens. Bad-smelling fish, bad-smelling fish, bad-smelling fish.[181]

FOOTNOTES:

[181] Because ravens lived on them.

(18) Composed by one of the ʟǃenēˊdî named Cukǃusāˊỵî (Little-lake-up-above), when his people expected others to come with food to give them a feast. His name was probably derived from Auk lake.

Tcǃa ỵigiỵîˊ tūqǃ qāyᴀˊt kᴀnahāˊntc. Tsu naqᴀtēˊn
Every day in front of my face it always is. Also I sleep

ug̣aˊ ᴀn xałqêˊntc. De iīˊtde sᴀxᵘʟ̣îtǃᴀˊn.
when of them I always think. Indeed for you I long much.

Ctᴀnūˊkᵘ yᴀx xāt uwatīˊ îdaˊyu tutᴀˊnk
Having a sudden sickness like I am about you thinking

diyēˊł.
you Ravens.

It is before my face every day. And when I sleep I always think of you. I long much for you.

Thinking about you Ravens comes to me like a sudden sickness.

(19) Also composed by Cukǃusāˊỵî on the same occasion as the preceding.

Tukaisînᴀˊt yēˊłî ctᴀnūˊgỵa qōt uwatīˊ
You make me feel Raven as if shaking I were completely

îdaˊyu tutᴀˊnk ʟǃenēˊdî ỵᴀˊtqǃî.
about you thinking ʟǃenēˊdî’s children.

You make me feel as if I were shaking, thinking about you, ʟǃenēˊdî’s children.

(20) Composed by Cukǃusāˊỵî after they had vainly expected a feast for some time.

Tcǃᴀs xᴀt cēˊgî ᴀnᴀˊq xᴀt qog̣ᴀnāˊ
Only I it is from it I am going to die

yākᵘdunîˊk Tǃᴀˊqǃdentān ỵᴀˊtqǃî.
without seeing [that are talked about] Tᴀˊqǃdentān’s children.

Tsǃu ᴀkᴀˊx g̣ᴀnēˊxt xânuˊkᵘ îsagūwuˊ G̣ānᴀxᴀˊdî
Again I try to make myself well thinking about you G̣ānᴀxᴀˊdî’s

ỵᴀˊtqǃî. Tsǃu îdadêˊ g̣āx ctutx
children. Also about you crying into myself

xᴀdatēˊx.
I alway try to stop.

I alone am going to die without having seen Tǃᴀˊqǃdentān’s children.

I try to make myself well again thinking about G̣ānᴀxᴀˊdî’s children. I keep trying to stop crying about you.

(21) Composed by Kux̣ēˊʟǃ of the ʟǃenēˊdî when they expected people to give them a feast. There is a little bird called people’s-thoughts (qātuwuˊ), and a person knows when he sees it that a feast is coming.

Sug̣aᴀˊsgî tug̣asᴀg̣wēˊtc iyēˊłî dîg̣ōˊtc
Always feels happy about you Raven this Wolf [phratry]

qātuwuˊ hāt g̣ᴀdaqêˊnîn. Adūˊsgî
people’s-thoughts toward him when his thoughts fly. I wonder

yēł g̣ux sᴀnēˊx dekīˊyaqǃāqǃ hīˊnî wūtc wuʟ̣îāˊt.
Ravens will save way out there water together are upset on.

Deᴀˊqǃ hᴀs wułîx̣āˊc yuyēˊł.
On it they float the Ravens.

You Raven always feel happy about this Wolf phratry when your thoughts fly toward him like the bird named people’s-thoughts.

I wonder who can get out and save the Ravens that are upset together way out there in the seas.

(22) This is called Big-song (Cî-ʟēn) and was used by all the Kāˊgwᴀntān at feasts after a rich man had died. As they sang all turned around in the direction of the sun. It was also sung for the Deer in making peace, when it was ended differently. Originally it is said to have come from ʟucāˊcakǃî-ān, where it was composed by Dātxaguˊttc (named from the action of a man carving a wolf post when he steps some distance away to take a good look at it).

[Introductory words] Ītēˊ qoxdzitīˊỵî qāqǃ ayᴀˊqǃᴀ
After I am living man I am saying like,

Dātxaguˊttc qǃa ỵᴀˊxᴀ ʟucāˊcakǃî-ān dᴀx
Dātxaguˊttc mouth (he used to say) like it Sand-hill town from

cī ᴀ.
song is.

Uhāˊn łīngîˊt-āˊnî tūqǃ hāqłîg̣eˊ.
We world inside of we feel higher than all.

I am now saying just as the man I live after, Dātxaguˊttc, used to say. This song is from Sand-hill town.

We are the people who feel higher than all others in the world.

(23) A song used at feasts when two of the host’s people dance and one of each of the two parties invited sings for them.

Kīt-gūˊci-hīnᴀx tcǃa xāt qᴀłix̣āˊc.
In Killer-whale’s-dorsal-fin river right I am floating down.

Da ỵīāˊnî kᴀnᴀˊx yên xᴀt kaiˊłahît
Now your town in front of there I wish you would help me,

Kāˊgwᴀntān ỵêˊtqǃî. Kut xᴀt gox łix̣āˊc.
Kāˊgwᴀntān’s children. Away I might drift.

I am floating right down in Killer-whale’s-dorsal-fin river. I wish you would help me ashore in front of your town, Kāˊgwᴀntān’s children. I might drift away.

(24) Composed by a man called Small-lake-underneath (Haỵi-āˊkǃᵘ) about a drifting log found full of nails, out of which a house was built. It is used when a feast is about to be given for a dead man, and they have their blankets tied up to their waists and carry canes.

Wuckēˊt wuʟ̣îx̣āˊcî g̣āỵēˊsǃ xāˊwu yᴀx îdaˊ
Drifting [with] iron nails log like with you

ᴀxtunatīˊtc. ᴀxhuˊnx tcǃaˊya gᴀx łax̣āˊc.
I always compare. My brother just so let him float.

Tcǃᴀnīˊdjt gu łax̣āˊc. Gutsǃ tūˊdî
On a good sandy beach let him float ashore. Clouds into

wux̣īˊx̣î g̣ᴀgāˊn yᴀx idaˊ ᴀxtunatīˊtc ᴀxʟaˊ.
goes sun like around you I compare my mother.

ᴀcgaˊ Łīngît-āˊnî kᴀnᴀcgêˊttc.
That is what world makes always dark.

I always compare you to a drifting log with iron nails in it. Let my brother float in, in that way. Let him float ashore on a good sandy beach.

I always compare you, my mother, to the sun passing behind the clouds. That is what makes the world dark.

(25) A Kāˊgwᴀntān song used at a feast when a slave is to be killed.

Ỵekǃuˊł qodzîtiˊ dîˊnaỵāqāỵîˊ,
Are now backing down on me the people’s words,

łkǃᴀx ucîtīˊỵî naỵaqāỵîˊ.
worthless (people) are people’s words.

The words of people are now backing down on me, the words of worthless people.

(26) A potlatch song composed by Man-that-obeys (Qǃayᴀˊx-qōˊste) of the Box-house people.

Qāˊkdê îtūwatiˊ tca kīt katīˊỵî? Yaỵîˊkde
Out you want to come indeed whale killer are? Inside

wudaqēˊnî Yēł ʟēł ᴀcqǃēˊ wukǃâˊs? Tcᴀˊtcǃawa
went Raven not [you know what] he consumed? And indeed

ᴀgwᴀtsāˊs Yēł qǃeˊîqgwakǃâs tcᴀ dikīˊt? Tcǃᴀ
you think Raven you will satisfy now you killer whale? Just

hūtc ciyᴀˊx aodîtᴀˊn doāˊnî. Tcᴀ ʟēˊnᴀx
he with himself turned over his town (the world). And alone

ł âg̣ᴀnēˊx?
how can he save himself?

Why do you want to come out, killer whale? Don’t you know what Raven did when he went inside of a whale? And do you think you will satisfy Raven, you killer whale?

He turned this world over with himself. And how can he alone save himself?

(27) Composed by Nawēˊya, a very old man of the Box-house people, just before he died, so that it could be used at feasts.

ᴀkᵘceˊ īwakǃeˊgî Kāˊgwᴀntān ỵᴀˊtqǃî.
You must be very good, Kāˊgwᴀntān’s children.

Îỵᴀˊtqǃî kᴀt idjîkǃᴀˊn.
Your children (i. e., opposites) for you have jumped to save.

Qēˊg̣a xᴀt yaˊỵag̣āxe Wuckitāˊn ỵᴀˊtqǃî. De dāq
Truly she you have pitied Wuckitāˊn children. Now up

nᴀxaguˊt sǃᴀgî-qāˊwu anîˊ dê.
I am going ghost world to.

You must be very good, Kāˊgwᴀntān’s children. Your children have jumped to save you.

I am very glad that you took pity on me, Wuckitā’n’s children. Now I am going up to the ghost world.

(28) Song about the eagle hat, sung at a feast when one is not satisfied with the property he has obtained. The word given below, which is the only one, is said to be Tsimshian.

Xēdzicxāgaˊ, Here is the eagle hat.

(29) A similar song about the g̣onaqᴀdēˊt hat. Informant did not know what the words mean, they being in Tsimshian.

Nᴀg̣ᴀnᴀwâˊ łuqᴀnaˊ hao hao. Łuqᴀnaˊ, however, is evidently ʟōˊkoala, Kwakiutl name for the winter ceremonial.

(30) This song is used by all the Wolf families, who sing it all together just as they are coming in to a feast.

Anqāˊwo ỵanaguˊt. Ỵītuwuˊ ỵīcᴀtǃîˊqǃ.
A rich man is coming. Your feelings you keep silent.

[Words repeated at the end] Cîsatêˊ
When it is ended

ye ỵanaqeˊtc “Gānhaˊo hūtcǃ.”
thus they always say “It is all gone.”

There is a rich man coming. Keep silent.

When it is ended, they always say, “It is all gone.”

(31) Composed in the Tsimshian language and used by the Kāˊgwᴀntān at a great feast.

Gudᴀˊx ganāˊkcia łᴀngīˊkcia agīˊkcia. The last word is said to mean “stern of canoe.”

(32) Song used like the above.

X̣utsǃnuwūˊ dê tsǃu ye nagᴀˊxduīqǃ. Tca
Hutsnuwu to also thus we are going to to be invited. Very

anỵᴀˊtqǃî nᴀxāˊ.
high-caste people are going to eat.

We are also going to be invited to Killisnoo. High-caste people are going to eat.

(33) Composed by a Haida living in Sitka, called Naqāˊłi, or popularly “Haida Charley,” and used when four dance together at a feast.

Wāsāˊkᵘ dêndzîgīˊt ᴀxcᴀgîˊnîỵa. Yēł hīˊnî
I wonder what will do to me my future life. Raven’s river

kîˊna qohâˊn qoˊa g̣ōtc ānîˊ kādêˊ tcǃayuˊ
at head of people, however, Wolf town to right to

łuwaguˊq. Uqaˊtułîtsīˊn
have started to go. I have no hard feelings against

cêqayēˊłî qoˊa ʟēkǃ yên dudzîqāˊ
this Raven tribe, however, not there I said anything

cîG̣ānᴀxteˊdî ỵᴀˊtqǃî. Hāndeˊ idjîˊn
these G̣ānᴀxteˊdî’s children. Come here your hands

tcǃînakᴀłaʟ̣ēˊgu.
I will shake.

I wonder what will happen to me in the future. The people at the head of the Raven’s river have started for the Wolf phratry’s town.

I have no hard feelings against the Raven phratry and I said nothing to G̣ānᴀxteˊdî’s children. Come here and I will shake your hands.

(34) Song composed by Naqāˊłi (Haida Charley) for four when they are dancing at a feast.

Dēxtutseˊ Kîksᴀˊdî ỵᴀˊtqǃî tcǃa akayēˊx tcuc
If two-minded Kîksᴀˊdî’s children just so like it might

gîʟ̣îyēˊx, da îcandêˊ îyēˊłî qoˊa. Nao
something happen, on pity your Raven phratry however. Whisky

yᴀx yā xᴀt kanᴀłcēˊn
like like this I were getting drunk on [thinking of]

ᴀxłīˊłkǃᵘ-hᴀs ānîˊ. Dag̣a g̣ōtˊc sᴀ
my grandfathers’ town. What Wolf [phratry] ?

ᴀxdaunᴀˊx sîdāˊq.
can bring my mind into the right place.

Don’t be double-minded, Kîksᴀˊdî’s children, or something might happen to you, but have pity on your Raven phratry.

Thinking about my grandfathers’ town is just as if I were getting drunk with whisky. There is no Wolf phratry (person) that can set my mind aright.

(35) Composed by Going-across-the-road (Deg̣ᴀhēˊtǃ) who belonged to the Tǃîˊkᴀna tribe of the X̣ᴀkᴀnūˊkedî.[182]

De sēqǃ qokᴀstūˊqǃᵘ Kāˊgwᴀntān ỵᴀˊtqǃî.
Now on neck I am going to tie it, Kāˊgwᴀntān’s children.

Ag̣aˊ nᴀxatēˊnî yêˊndî xᴀt tu gux ładjāˊq.
So that when I am asleep there I shall know that it is with me.

Yᴀxcîˊ tūwuˊ ỵaqᵘgwatīˊ Kāˊgwᴀntān ỵᴀˊtqǃî.
I wonder if will ever forgive me, Kāˊgwᴀntān’s children.

Tcᴀʟᴀˊkᵘ ᴀxtuwuˊk danᴀˊttc.
Always my feelings are troubled.

I am going to tie it around my neck, Kāˊgwᴀntān’s children, so that when I am asleep I shall know that it is with me.

I wonder if Kāˊgwᴀntān’s children will ever forgive me. My feelings are always troubled.

FOOTNOTES:

[182] See story 101. Otherwise neither of these is mentioned elsewhere.

(36) Composed by Little-lake-up-above (Cukǃusāˊ-yî) of the ʟǃenēˊdî. See songs 18–20, above.

Deˊdjî yᴀnūˊgu kātuwuˊ cēyuˊgî îtnᴀˊx kᴀ dunēˊk
Must have been very great that they were telling to me after it is past

ka g̣odjîˊ ỵaqaỵîˊ. Duhūˊtcǃ īn ỵîs wutc yên
Wolf phratry’s words. The last time for with each other

ᴀxdog̣āˊx Kîksᴀˊdî ỵᴀˊtqǃî.
let us be very friendly, Kîksᴀˊdî’s children.

The Wolf phratry’s words that they are telling me about must have been very great.

Let us be friendly with each other for the last time, Kîksᴀˊdî’s children.

(37) Composed by one of the Kîksᴀˊdî named Dead Raven (Nāwiyēˊł). There was a second part to this which the writer’s informant had forgotten.

Tcusuˊg̣a iyuqǃâtᴀˊngî tūˊde qoxdzîāˊx
Very attentively what you have said to I listened

Qǃᴀtkaāˊỵî ỵᴀˊtqǃî.
Island-people’s children.

I have listened very attentively to your words, Island-people’s children.

(38) Composed by one of the Kāˊgwᴀntān named Be-careful-of-it (Kāłg̣āˊs).

Āg̣āˊxa yūt iyᴀˊkǃᵘ xog̣ēˊqtc Kāˊgwᴀntān ỵᴀˊtqǃî
No more away your face I will throw Kāˊgwᴀntān’s children

g̣ōtc qǃᴀˊłᴀtsīnî. Daqâˊt kᴀx sa ᴀxtuwᴀˊsîgu
Wolf because you make valuable. What ? do I care about

yēˊłỵi anîˊ? Guł kawusūˊnkᴀx ᴀxtuwâˊsigu
Raven’s town? Only when there is just a little in me I like

yēˊłỵi āˊnî.
Raven’s town.

I will no more throw your faces away, Kāˊgwᴀntān’s children, because you are the ones that make the Wolf phratry valuable.

What do I care about the Raven’s town? I like it only when there is a very little [whisky] in me.

(39) Composed by one of the ʟǃūkǃnᴀxᴀdî named Nawutsīˊn, probably from the jerking of cohoes when dying.

Hīn tūˊnᴀx tcǃᴀ ke aỵaxēˊtc g̣ōˊtcỵî
Water from in just as if up he were taking [me] Wolf

anîˊ caheˊ yadiyēˊł. ᴀdaˊ ᴀxāˊ ỵêx
town did to this Raven. Now paddle like

ckug̣wᴀłyēˊx dog̣ōˊtcỵi yāˊgu ᴀdāˊde
he is going to use himself his Wolf phratry’s canoe around it

gᴀx dutīˊn.
so that he will be seen.

This Raven did to the Wolf’s town just as if he were taking me out of the water.[a]

Now he is going to use himself as a paddle so that he will be seen around his Wolf phratry’s canoe.

(40) Composed by Kākayēˊk of the Kāˊgwᴀntān.

Inuwuˊ g̣edîˊ wuctukaˊodjîtān yᴀg̣odjîˊ,
Your fort inside of wants to put itself this Wolf phratry

Wuckitāˊn ỵᴀˊtqǃî ag̣ēˊqǃ tsa gᴀx tuxēˊqǃᵘ. Yēł
Wuckitāˊn’s children inside of it so we shall sleep. Raven

yᴀx kogwatīˊ Kāˊgwᴀntān ỵᴀˊtqǃî. Dog̣ōˊdjî
like are going to be Kāˊgwᴀntān’s children. His Wolf phratry

tūx yēkgwaguˊttc.
among he is going.

This Wolf phratry wants to put itself inside of your fort, Wuckitāˊn’s children, so that we can sleep.[183]

The Kāˊgwᴀntān’s children are going to be like Raven. He is going among the people of his Wolf phratry.

FOOTNOTES:

[183] Complimentary metaphorical terms used toward the opposite phratry.

(41) Composed by Sāxaˊ of the Kāˊgwᴀntān.

Xātc xatīˊn yēk nīỵaˊ. Gūˊsǃî
It is I see spirits that will come to me. Cloud

haỵinᴀˊx tcǃa wug̣aāˊt. ᴀxsatîˊ sᴀkᵘ yēł ānîˊ
from down under right they get. My masters for Raven town

kᴀt nᴀg̣aāˊt.
on they will walk.

I can see the spirits that are going to come to me. They will go under a cloud. They will be my masters who will walk in the Raven town.

(42) Composed by Crying-[wolf] (G̣āˊxe) of the Chilkat Kāˊgwᴀntān.

Wâˊsᴀ ᴀc nᴀsinîˊ ditcāˊkǃ. Duyēˊłî
I wonder what has done to him the eagle. His Raven [phratry]

ᴀcdāˊt kᴀnᴀłỵîˊtctc. Dekīˊqǃ ᴀcdāˊt
around him always flies. In the air around him

kᴀnᴀłduˊʟǃtc łīngîˊt-āˊnî ᴀł yᴀx yēqǃ utcǃᴀˊs
they would fly very quickly world not like he made

dutuwuˊ diyēˊł. Hūtcǃ hᴀsdutuwuˊ diyēˊł
his mind this Raven. Finally their minds this Raven

hᴀsdukīˊdî hᴀsdunᴀˊq yên naguˊ.
their killer whale from them there went.

I wonder what the Eagle has done to him. His Raven phratry always flies around him. They fly around thickly unlike Raven when he made the world.

[The translation of the last paragraph is uncertain.]

(43) This was sung by New-rich (Yisg̣ānāˊłx), chief of the Auk people, when he defeated a Yakutat chief in a property contest, as related in story 26.

Xᴀt kᴀnłîdiˊxasî yūānqāˊwo. Tsǃᴀs tī-sēˊʟǃî
I am very much ashamed of the chief. Only cedar bark

aqǃēˊx aosîᴀˊx. Tînnāˊx
with it he made a pretense. Copper

aołîyᴀˊx. Hāt qox tcǃu
he made it into (i. e., pretended it was). Here back then

ʟadudᴀˊx agîˊ? Łā qǃeducîˊ
will you come ? Never feast

qāˊsǃiỵaỵîk ān?
do you think we have in this part of our town?

I am very much ashamed of the chief. He only made a pretense with cedar bark. He made it into copper plates. Will you come back here? Do you think we never have feasts in this town?

(44) Composed by one of the Kāˊgwᴀntān called Yuwâˊkǃᵘ.

Yēˊgî yêx ᴀckādêˊ ỵanaᴀˊt Kāˊgwᴀntān ỵᴀˊtqǃî
Spirits like on him coming down Kāˊgwᴀntān’s children

dātuwuˊ. Hātsatîyaˊ Kāˊgwᴀntān
thinking of. Alasǃ (a Haidaword, hadjadiˊa) Kāˊgwᴀntān’s

ỵᴀˊtqǃî gūsuˊ xān îkgwᴀnāˊwu kaỵaqaỵîˊ
daughters where [is it] with me you were going to die your words

xadēˊs ādushāˊîtc?
you ought to fulfill?

Thinking of you, Kāˊgwᴀntān’s children, is just like having spirits come down upon me.

Alasǃ Kāˊgwᴀntān’s children, why don’t you fulfill your promise that you were going to die with me?

(45) Composed by For-a-town spirit (Ān-de-yēk) of the ʟǃenēˊdî about the Tǃᴀˊqǃdentān, because when the latter came to Juneau to drink they did not pay any attention to the Auk people.

Îłīˊłkǃᵘ-hᴀs ānîˊ ᴀkya ᴀqǃ ỵîqǃ ᴀkłîgeˊ.
Your grandfather’s town this is not.

ᴀxłīˊłkǃᵘ-hᴀs ānīˊtc yᴀx ye ỵaˊosite tcᴀ
My grandfather’s town like [rich] thus has made you now

qā gux kǃucāˊnî.
[you] slaves poor.

Ye sukᴀˊtỵa tcuckᴀˊx xᴀłtīˊn adeˊ natīˊtcỵa
So people are treated how I see when are

wunāˊwu qā. Ayaỵideˊ xᴀt kᴀcēˊx. De
dead men. Before it I am drinking. Now

tułᴀtsīˊn ayêˊx ỵīdzîgīˊt Tǃᴀˊqǃdentān
you are very selfish for like it you did Tǃᴀˊqǃdentān’s

ỵᴀˊtqǃî. Tcǃᴀ ʟēł iỵᴀˊkuqwaqǃēˊ tcǃā waa
children. But not I will blame you for will

iỵᴀqaỵîˊ. ᴀtc ye cỵīdzînîˊ yāˊdîyēł.
blame your words. That is his own fault this Raven’s.

This is not your grandfather’s town. It is my grandfather’s place that has made you rich, you poor slaves.

I observe how people are treated after they are dead, and therefore I drink before I die (i. e., enjoy myself).

What you did was very selfish, Tǃᴀˊqǃdentān’s children. But I will not blame you for your words. It is this Raven’s fault.

(46) Composed by Nîg̣ōˊt, one of the Taku Yênỵēˊdî. His name is used also by the Kāˊgwᴀntān.

Yēsuˊ xᴀt ỵa-iłidjēˊtc ceyēˊł. Tcǃᴀ g̣oˊnaa g̣ōtc
You now surprise me, you Raven. Another Wolf

ỵîsatīˊnî tcusūˊg̣a kīnāˊqǃ cîˊỵîka ke idjaqᴀˊk.
when you see way up on branch up you want to get.

Dāqâˊtkᴀx sa cxᴀˊdzîxᴀn? Naˊodᴀnᴀ kᴀx cxᴀdzîxᴀˊn.
For what ? do you think I live? To drink whisky I live.

Īcāˊn xᴀt Xēł Teˊqoedî ỵᴀˊtqǃî xᴀt yenaig̣āˊx.
Pity me Foam (a town) Teˊqoedî’s children me have on.

You surprise me, you Raven. When you see a person of the Wolf phratry, you want to get way up on a branch.

What do you think I live for? I live to drink whisky. Have pity on me, Foam Teˊqoedî’s children.[184]

FOOTNOTES:

[184] Evidently the Teˊqoedî living at Foam from which the Xēł qoan, or Foam people, also came.

(47) Composed for and given to Other-water (G̣onahīˊn) of the Kāˊgwᴀntān, who lived very long ago. He went to Prince of Wales island to marry a woman named Sǃēłtîˊn. When he was ready to start back, his father-in-law laid down a row of copper plates for his daughter to walk down on, and, as she went down, they sang this song and gave it to the Kāˊgwᴀntān. It is therefore called Sǃēłtîˊn qǃosîyeˊdî, “Sǃēłtîˊn’s-return-song.”

The words are in Tsimshian and are the following:

Xēłgayuwa hēyuwâˊ hayᴀˊcgīłnaxa, hayuˊwacgīłnᴀxa.

(48) Composed by Tsǃakāˊkǃ, a Dᴀ’qʟǃao-ca, about Kūłtsǃᴀ’xk of the Koskǃēˊdî.

Qᴀtīˊỵî Dᴀqʟǃaweˊdî ỵᴀˊtqǃî nᴀq
I am (not having seen) Dᴀqʟǃaweˊdî’s children for

xᴀt g̣og̣ᴀnaˊ. Ayᴀˊx ᴀˊkwe îkdᴀˊs ᴀg̣ōˊtx
I am going to die. Like it is nothing if I lose

g̣oxłayēˊxtc. Deˊtcǃᴀ ciyaˊidê dᴀg̣āˊx aweˊ
lots of property. It is only about myself crying it is

ᴀt cīx ᴀxqǃēˊnᴀstītc.
[in] song that comes to me.

I am going to die without seeing Dᴀqʟǃaweˊdî’s children any more. That is nothing if I lose lots of property.

It is only crying about myself that comes to me in song.

(49) Composed by one of the ʟǃenēˊdî about Juneau when gold was first found there.

Łîdāˊł ỵe qǃaỵaikāˊq ʟǃenēˊdî ỵᴀˊtqǃî.
Do not any more so talk ʟǃenēˊdî’s children.

Łīngît-āˊnî tu qoaˊnî ỵaỵīʟ̣āˊk.
World in people you are ahead of.

Do not talk any more, ʟǃenēˊdˊî’s children. You are ahead of all the people in the world.

(50) An “Angry song” composed by Sēxdagwēˊtǃ of the ʟǃenēˊdî against Little Raven (Yēłkǃ), a blind man of Tongass (Tāˊntaqoan), with whom he was angry.

Dekīˊ tācukādêˊ dāk ᴀciaˊwaᴀdî doˊxonî qāˊỵaqaỵî
Far out on the beach out chased his friends’ words

qǃayeˊnᴀx ye cdî-x̣ēˊtc Yēłkǃ.
because of so threw himself [before my words] Little Raven.

Tcǃuqǃwᴀˊsîg̣a yêˊx ł ctūx danūˊqnutc.
A little numb like not into myself I ever feel.

Łckᴀx kodjîtīˊnî Yēłkǃ xān
Not for himself can see Little Raven to me

qǃᴀk gᴀx duqēˊn.
whose words are always reported.

Just as if a man chased him out on the beach because of some one’s talking, Little Raven threw himself before my words. I do not feel even a little numb. That fellow, Little Raven, whose words they are always reporting to me, can not see anything.

(51) On the same subject as the above and by the same composer.

Yēłkǃ łckᴀˊx ke djîtīˊnî ỵêx g̣uxỵîkỵᴀˊtîx
Little Raven not for yourself out can see like slave’s son

îsatīỵīˊtc xā îqǃāˊỵanūk. Yēn
because you are I hate what you always say. Sea cucumber(?)

qohâˊni yᴀx iyᴀdātˊtsǃîkǃāˊnqǃ qā gux
big like you have spots all over your face and slave