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HE WHO GATHERED FOOD FOR AN EAGLE
[Told by Jackson, late chief of Skidegate.]
He had ten uncles. They gathered food at a certain salmon creek. Then he went up, got very many salmon, and filled his canoe. An eagle sat on a sand bar. He split open the salmon, threw them off there, and paddled away with an empty canoe. On the next day he again went out, split the salmon open, and threw them off. After a long time the people came to know about the eagle.
They then gathered all kinds of berries. His mother was a widow. His mother looked after his youngest uncle’s wife. For that reason he picked wild crab apples and cranberries and gave them to his uncle’s wife. And, when they moved away, since he and his mother had done the best that they could for his youngest uncle’s wife, they stayed with them. The minds of the rest of his uncles became different toward him, because he had gathered food for the eagle.
Now they came to the town. After they had stayed in the town for some time, and it was spring, they became hungry. He then went to the wife of one of his uncles, but she said to him: “Live upon the food that you gathered for the eagle.” He went out and entered another house. There they said the same thing to him. He went into the houses of his ten uncles, and every time they said the same thing to him. When he went into the house of his youngest uncle’s wife, they gave him the dorsal fin of a salmon, and he chewed it.
Now, when it was near the end of spring, they moved away from him. They did not leave even a small piece of old cedar bark in the town. And his youngest uncle’s wife explained to his mother. “When they start off, dig about in the place where I sit down to defecate.”
Now, when they pushed off, she was the last. And he dug about in the place where she had sat to defecate. He then found a bag holding a humpback split open and small pieces of food of various kinds. That was the only food obtainable where they were.
And his youngest uncle left them a little old canoe. And the boy also started off, not knowing whither he was going.1
[Told by Wī′nats, chief of the Seaward-gîtî′ns.]
Far away from where they left him was a rock. One day a young eagle sat on the top of the rock. When it flew away, he (the boy) went to the place. Beside the rock lay the tail of a spring salmon. He picked it up and brought it to his mother. She steamed it, and they drank the soup. [357]
The next day he again looked toward the place where the eagle had sat. It sat there again. And he again went thither. A larger piece lay there than the one he had found before. Every morning they became larger until a whole spring salmon lay there.
One day, just at dawn,2 he looked for the eagle that helped him. It sat there, and he went thither and found a porpoise tail lying there. He then took it to the house, and she (his mother) steamed it. There was a larger piece every morning until a whole one lay there.
One day the eagle sat there again, and he went thither. The tail of a black whale lay there. He cut it up and took it over to the house. The pieces of whale became larger every time until a whole one lay there. Then there were more whales. At last there were ten.
Then the slaves of his uncles went out to look for him. He felt their presence, brought them to the house, and gave them some food. And he watched them while they ate. He watched to see that they
did not hide any mouthfuls. When they went away he told them not to say that he was being helped. And they went off.
The slaves returned home. They said that they had not seen him. They then went to bed. In the night something choked the child of the head slave, and they made a light for him. They tried to take out the object with their fingers. They pulled something fat out of his mouth. They then put it on a hot stone. It sizzled.
They then began to ask them about the thing, and they answered: “You ought to see how the one you abandoned is living. Black whales are floated ashore in front of him like driftwood.”
His uncles then dressed up their daughters, because each thought he would have his nephew marry his child. But the daughter of his youngest uncle was lame. She was the one who had left food for him. They then went to him, but he refused the women and waited for the one who was lame.
Her father brought her last. And he invited her father into his own house. He then married her. She was not pretty, but he married her because she had left food for him.3 And because the woman helped him to live coals he brought down food to her father. But his nine [remaining] uncles began to buy food from him. Because he gathered food for the eagle they (the daughters) did not marry him. For that reason he, too, would not give them food.
This is said to be the family story of a Tsimshian family called Nîstoy. As the two parts were obtained from different sources there are several inconsistencies, and I suspect that the first story-teller would have completed the tale somewhat differently. [358]
1
But according to Wī′nats (see below) he and his mother continued to remain in the town. Possibly Jackson would have finished the myth like “How something
3 pulled a row of eagles into the water” and “Story of one who saw an eagle town.” ↑
Old words are used here. ↑
According to Jackson it was this girl’s mother who left it. ↑
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[Told by Jimmy Sterling of the Stᴀstas.]
He used to say that he would not let himself become a gā′gixīt as others had done. One time he went to get firewood. He went alone. Only a dog that he owned was with him. After cutting firewood for a while he filled his canoe and went away. While he was on the way a strong wind came upon him. He then upset.
Then he and his dog got safely ashore. He had cut the firewood with a stone ax. As he swam he held it in his mouth. As soon as he reached safety he began to cut firewood. He was handling heavy things and warmed himself by doing so. He also cut hemlock limbs and made a house.
After he had been busy at this for a while, and had finished it, he started to make fire with a drill. When it burned he built a large fire in front of himself. At the time when he reached safety he found a flat stone, and, whenever he would sit down, he sat upon it. When evening came he sat on it near the fire.
When he first saved himself he saw a large fire at some distance, and near it a crowd of people talking. He longed to go to it, but he steadfastly set his mind against it. He had heard that when one goes to it the fire goes before him, and he goes on forever. That was why he did not go to it.
In the evening, when his fire and his house were ready, he killed his dog, and he skinned it. He cut it open along the breast. He then left its skull there. And he rubbed its blood upon his face, head, and body. He pulled out an ulna and ground it on a stone. After it had
become sharp he constantly kept it in his hand. Evening now came upon him.
After he had sat near the fire for a while something came and rapped on the place where he was sitting. The creature that makes people gā′gixīts1 came and rapped in order to go into his anus. When it could not get in it kept saying to him: “Ho Qō′łkꜝē’s anus is closed tight.” He did not see it; he only heard its voice.
At the time when he upset it turned dry and cold. It was north weather. During the whole time he remained awake all night long. He was afraid to sleep. When day came he stopped up the chinks in his house. He then cut a block of wood and hollowed it. He wanted to urinate in that only, and in that he did urinate. Again he stopped up all the crannies in the house very tight. Again night came upon him.
During all that time wherever he sat down he had the stone with [359]him. He always sat upon it. During all that time something tried to get into his anus. Something kept saying to him: “Ho Qō′łkꜝē’s anus is closed tight.” He only heard the voice.
When night came upon him he sat near the fire. During all that time he let it burn every night. After he had sat there for a while, a woman came in to him holding in her hand a basket containing something. “Brother Qō′łkꜝē, I bring food for you.” She gave him chitons.
He then was glad. He set them in front of himself, and he had her sit on the opposite side of the fire. He then took out one and put it into the fire. Then, however, wood ticks ran away from the fire. He then threw all into the fire. There was nothing but wood ticks running away. He then gave her her bucket. She now said to him: “Hu, brother Qō′łkꜝē,” and she went away from him.
He wore on his head the skin of the dog, showing its teeth. The rest of the skin hung down his back. He was covered with blood. He was not agreeable to look at. During all that time the north wind blew strongly. In the place from whence he had gone after wood they were troubled about him, but the wind was too strong. There was no way to search for him.
On the next evening something again came to him with food. That time it brought mussels to him. He put those, too, into the fire. Minks ran away from it. For a second time he returned to her her empty basket. A mink which had changed itself into a woman brought him food. They gave it to him in order that when he ate it he would become a gā′gixīt. But he was too cunning. Although he knew that something had changed its form [to harm him], he did not touch it (the woman).
During all that time something kept tapping upon his buttocks. During all that time it could not get into him, and it said: “Ho Qō′łkꜝē’s anus is stopped up tight.” But he only heard the voice. He always held the dog’s ulna. And he did not let the stone ax go. The woman came in every evening. He had her then sit directly opposite to himself.
At one time, when she came in to him, she brought him the following news: “To-morrow your friends are going to come for you.”
During all that time he urinated nowhere but in his box. On the next day many people, as many as ten, came to him by canoe. In it his sister sang a crying song: “Ha, brother Qō′łkꜝē.” He looked out of the hemlock house.
During all that time he wore the dog’s head. Again he did not sleep. While they were still out at sea he went down to meet them. When they got in front of him, in truth, his younger brothers were there.
His sister was also there. He recognized them all. They feared for some time to go in to him. [360]
And, after they had remained there for a while, they came in to him. Then, as he pulled it up, he thrust the dog’s bone into the end of the canoe. It went in easily. And, when he passed down to the middle, the same thing took place there. The whole canoe was like that.
Then all got off, and he tied all their paddles together and went up to the house with them. He then brought them into the house and stood them on end near the door. He then had the canoe people sit in a circle. His sister sat with them next to the door.
And he intended to let them wash their hands in urine after they had sat there for a while. He put it first in front of the one nearest to the door. While he washed his hands he turned his head away and snuffled. As each washed his hands he did the same thing. He then knew that these were Land-otter people. He picked up his urinal and put it back into its place behind him.
After that he put the paddles into the fire. Lo! minks ran away. When he clubbed those that had come after him, they did not any longer conceal the fact that they were land otters. He straightway placed himself just inside the door and clubbed the land otters to death. But he did not touch the woman. The Land-otter people changed themselves to make him a gā′gixīt. If he had gone with them he would have become a gā′gixīt.
During all that time he fasted. Again he did not sleep. He feared to. During all that time the woman brought him food. And every time he put it into the fire different things ran away from it.
At one time, when she came in to him, she again said that they would come for him. By and by ten more persons came after him in
a canoe. Again a woman sang a crying song in it. “Brother Qō′łkꜝē” were the words she put into it. He again went down. Those, too, were afraid for some time to come in to him.
By and by they came in. He recognized all. When he pulled up their canoe he also stuck his dog’s bone into it, and it went in easily. He gathered all their paddles together, bound them, and went up with them. He again stood them on end near the door. As before, he told the canoe people to sit on each side of him. He again seated his sister nearest to the door.
Then he again had them wash their hands in urine. He saw them again turn their heads away as they washed. He saw that these were also land otters. He again rose and put their paddles into the fire. They all ran off again as minks. He stood then in the doorway and began to club the land otters. Again he preserved the woman only.
During all that time it was north weather.2 Soon after he had killed these there was fine weather. The wind had been strong for ten days. When it was a fine day his friends really came in search of him. He went to them. Without waiting, they came up in front of him.
Then he tried to push his bone into the canoe bow. He could not. [361]And he knew it was a real canoe. But he still did not believe that they were his friends. He also gathered their paddles together and took them up to the house. He again stood them near the door. He again told the people to sit opposite him.
Then he took up the urine and had them wash their hands in it. The one in front of whom he first put it now washed his hands in it after the usual fashion. His sister was really in the canoe with them. Those who had come before were only like her. When they got
through washing he shoved their paddles into the fire. They burned, and one of them rose quickly and pulled them out.
And, after he had sat there for a while, he rose quickly and struck at the one sitting next to him, who caught his club overhead. During all that time he wore the skin. They were afraid to look at him. During all that time he also fasted. He always remained awake. He was nothing but bones.
During all that time they talked to him: “Qō′łkꜝē, it is we. Come with us.” He struck at one who was near him, and they caught his club above him. All at once he started to go with them. He had fought all the ten canoe people. The canoes of those who had come before had turned into large logs.
He now embarked with them. After he had gone along for a while with them he struck at the one next to him with his stone ax. Every time they caught it above themselves. They came to the town with him. When the townspeople came down to meet him he also tried to fight with them. They stopped him quickly every time.
When he came into the house they gave him some salmon to eat. He put one piece into the fire. It burned, and he put it back [into the dish]. After he had sat there for another space of time he struck at the one who sat next to him, and they quickly stopped him. During the whole time they called to him: “Qō′łkꜝē.” He also kept the stone under his anus whenever he sat down. When evening came he was afraid to lie with his wife. He even tried to kill his wife. But the next day he ate in the usual manner. He put a part of all the things he ate into the fire. When it burned, he ate of it. They [the land otters] were unable to get him.
This story, which is apparently Tlingit, gives an excellent idea of Haida and Tlingit notions regarding the gā′gixīt, “wild men,” and the relations that land otters were
supposed to bear to them. See also the story of Supernatural-being-who-wentnaked, note 19. [362]
Said to be a small mouselike animal always running about on the rocks. Children call them sʟgu, the usual term for “land otter.” ↑
On this coast the north winds bring clear, cold weather, but often high seas, while the southeast wind brings wet weather. Fine weather to a Haida’s mind depends not so much on clear skies as on smooth water. ↑
[Contents]
TWO CHILDREN ’S STORIES
[Told by my interpreter, Henry Moody, of Those-born-at-Qā′gials]
I. “Habababē⁺, here is younger brother [or sister] crying.” “Give your younger brother the large clam’s head (qꜝoñgosqadjā′⁺) that I put away for him.” “Where is younger brother?” “I do not know. I destroyed him (qꜝoñgosqa′djîgᴀn) as you told me to do.”1
II. Song-sparrow2 lived with his grandmother. Whenever his grandmother soaked salmon Grizzly-bear3 stole the soaked salmon. One day Song-sparrow saw Grizzly-bear doing this. He said then to his grandmother: “Grandmother, I will kill him.” And his grandmother said to him: “Do not try, my child; he will swallow you.” “That will be all right, grandmother, for I shall have a fire drill in his belly.”
He then made a bow and arrows. The people did not like him and his grandmother. By and by, when Grizzly-bear came there again, he shot him. He did not know then what happened to him. And, when he was in his belly, he came to himself. He then thought of his fire drill and made a fire in his belly. When it burned it burned through his belly. And he killed Grizzly-bear.
He then brought the news to his grandmother. “Grandmother, I have killed Grizzly-bear.” And his grandmother told him that he lied. Then he went again to it and cut some pieces from it. As soon as he showed it to his grandmother his grandmother put on her belt. He and his grandmother began at once to cut it up.
After they had taken all into the house he went to the neighboring town for some live coals. When he came through the doorway they asked him: “What do you come for, Song-sparrow?” And he said: “I
come for live coals, skia′ldjîgut skā′ldjigut skētcꜝē′gut.”4 After he had said this he spat out the blood of a piece of the grizzly bear that he had in his mouth.
They were surprised at this, and the townspeople ran toward his house. They took away at once all of the grizzly bear. As he also ran toward it he said to his grandmother: “Grandmother, keep hold of the biggest piece.” And, while he was running, they took all of his meat away.
After he and his grandmother had cried for a while his grandmother went to sleep. Then, while his grandmother slept, he cut off his grandmother’s vulva. And he put grease and feathers upon the place. He then cooked this. And when it was cooked his grandmother woke up. “Grandmother, get up. I found a small thing in the dirt of the trail where they have been walking. I cooked it for you.” His grandmother got up at once and ate it. [363]
Then he took his grandmother’s urinal and went up to the top of the house with it. And he used his grandmother’s urinal as a drum. He began then to sing: “Ha′haha hē′eee, grandmother ate her cut-off vulva. In the place [I put] grease. In the place [I put] feathers.” His grandmother then used hard words toward him: “He was born at the roots of the salmon-berry bushes.5 He is a wizard. He was born at the roots of the ferns.5 He is a wizard.”
[The following version of the latter was obtained by Prof. Franz Boas]
Once upon a time a boy and his grandmother lived in a hut made of twigs. The boy was always going out to shoot birds. One day he saw a large bear, which he tried to kill with his arrows. Then the bear snuffed him in. The old woman waited in vain for her grandson, and finally thought he had died. The boy was not dead.
While he was in the bear’s stomach, he thought: “I wish grandmother’s fire drill would come to me!” It came at once. He made a fire in the bear’s stomach, which killed him. He then carved the carcass and carried the meat to his grandmother’s house, which he filled entirely. The old woman had no fire; therefore she sent her grandson to the town to ask for some fire. Before he left he cut off a piece of the meat and took it into his mouth. He then went to the door of one of the houses. He put down a piece of skin near the fire, chewed the meat which he had taken along, and spit the fat into the fire, so that it blazed up. The people asked him: “What are you holding in your mouth?” He then showed them the bear’s meat. Then they all went to his grandmother’s house, and they received presents of meat and of fat. They distributed almost all of it.
He then said to his grandmother: “Gather some fuel.” She did so, and started a fire. Then the old woman fell asleep sitting near the fire. While she was asleep the boy cut off a piece of her vulva and put down upon the wound. When she woke the next morning he sent her again to gather fuel; and, while she was away, he roasted at the fire the piece that he had cut from her body. When his grandmother returned he said to her: “I roasted a little of the bear meat for you.” She entered, and he gave her her own flesh to eat. As soon as she had eaten it he ran out, singing: “Grandmother ate her own vulva!” [364]
Repeated over and over to a crying baby. The point is in a play upon two Haida words. ↑
The word used here, Tcꜝa′tcꜝagusga-i, is the story name of this sparrow; the common name is tcꜝa′tcꜝa. See the story of He-who-was-born-from-hismother’s-side, note 5. ↑
The grizzly bear appears in this story because it was a great bugaboo to children. To quiet a crying child they said to it: “The grizzly bear might get after you.” ↑
4 5
The meaning of these words, if they have any, is unknown. ↑
These birds always lay their eggs among the salmon-berry bushes and the ferns. ↑ a b
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