384 REPORT OF NATIONAL MUSEUM, 1895. 



"Good day, brother," said O'lnaxt'a/laLe to Qa'watiliqala, "I do not 

 come without purpose. My father sent me, because you are the only 

 one whose daughter I will marry." Qa'watiliqala replied: "Paddle 

 behind me and follow me to my house." O'maxt'a'laLe said: "I will 

 give you my harpoon line, friend, my nettle line, my harpoon shaft, and 

 my mat." Qa'watiliqala then gave his leather line to his brother and 

 they exchanged their canoes and everything in the canoes that they 

 used. Then O'maxt'a'laLe said: "Let us go back. That smoke 

 belongs to our house." "No," replied Qa'watiliqala, "Let us go on to 

 my house. You said you wanted to be engaged to my daughter." 

 Then the two paddled side by side together. They reached the lower 

 part of the river at Gua'e. "Take care, brother, when we enter my 

 house. When we enter my house, follow close on my heels," said 

 Qa'watiliqala. He told his brother that the door of his house was dan- 

 gerous. They walked up to the door together. The door had the 

 shape of a raven. It opened and they jumped iu and the raven 

 snapped at him. All the images in Q;l/watiliqala's house were alive, 

 the posts were alive, and the si'siuL beams. Then O'maxt'a'laLe mar- 

 ried Wilx-stasilayuqoa, the daughter of Qri'watiliqala. The house and 

 the images and all kinds of food were given him in marriage, and blan- 

 kets of lynx, marmot, wolverine, mink, and dressed elk skins. Then 

 his father-in law and his tribe brought him home. They brought 

 everything, also the house. He built a house at K-'a'qa. That is why 

 the place is called K'Ti'qa, because logs were placed all around for the 

 foundation of the house which he had obtained in marriage. Then 

 Omaxt'a'laLe invited all the tribes with w^hat he had obtained in mar- 

 riage from his wife. (See Appendix p. G75.) 



In the feast referred to in the preceding legend NEmo'gwis is said to 

 have given each of his guests his seat, which their descendants have 

 retained. He also arranged how the parts of the seal with w^hich he 

 fed his guests were to be distributed. The chest was given to the head 

 chief, the next in rank received the hind flippers, and the young men 

 of the nobility the fore flippers. He also instituted at the feast the 

 laws according to which blankets are given away and returned later on. 



This legend is so important that I will give another version which I 

 obtained at Fort Rupert : 



NEmo'gwis lived in a village at Wekawayaas. He was the ancestor 

 of the G-i'g-ilqam of the Q'd'mdyuf^. He wore the sun mask on his 

 face. He had a slave named lo'qatsa and had a boy. This son was 

 growing up quickly and he came to be a man. Now NEmo'gwis took 

 a walk and saw a village at Ta'yaguL. There he saw a man who wore 

 a bird mask sitting on the ground. The mask had a small hooked nose. 

 Then NEmo'gwis spoke to him: "O brother! thank you for meeting 

 me here. Who are you?" The other one replied, " I am Ts'E'nXqaio, 

 brother.'^ Then NEmo'gwis asked Ts'E'nXqaio: "Who is living in the 

 house beyond?" Ts'E'nXqaio replied: "I do not know him." Xeuio'- 

 gwjs w^^lked pjj to the east end of Ta'yaguL, where the other house was 



