14 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 



water mingled, where he had directed that he should be placed. They 

 laid hiin upon the plank on which he u.scd to lie. Then they put him 

 there (in the pool). They also put his drum there. After this had 

 turned around to the right for a while it vanished into a deep hole in 

 the bottom. And now, when there is going to be plentj' of salmon, 

 thej^ hear his drum sound in the deep place. 

 Here the story ends. 



1 agA'n 1a ga'sLglxAlga'nas g.e'ihao 1a l! g.asLgai'^^an wAnsu'ga. 



himself he used to jell tlieiii to put into this him they had put' they say. 



2 La'Ma u'ngu 1a tJi'-idiganas u'ngu 1a l! Lta'-is. Gie'nhao 1a l! 



Plank on top of he always lay on top of him they laid. And tlien him they 



3 isdai'yan wAnsu'ga. Ga'odjiwa-i e'sifi Ifi'g.a lI q!a'-isLgiasi. Gu 



put there tliey say. The drum too his they put. There 



(in water) 



4 sg.o'^uJg.aii g.adfi'n T g.atg.a'lgAlgin qa'odihao glla'-i SL!inga'-i 



toward the right around he turned after [a while] the deep the bottom 



place 



5 xAn r gagu'giesi. Uie'dhao ta-inA'fig.asas gien ga'odjiwa-i glla'-i 



even he vanished at. Now there arc Koiui,'' to be when the drum tlie deep 



plenty of salmon place 



6 g.a la'g.a l! gudA'nxegA'ngAnAu WAnsu'ga. 



in his they hear the noise of they say. 



7 Hao Lan 1' g.e'ida. 



Here finished it becomes. 



As might have been expected, this story was a very popular one along the salmon- 

 frequented North Pacific coast, and several different versions of it have been 

 already recorded. An excellent one was obtained by myself in English from an 

 old Kaigani, derived from the Tlingit, among whom it appears to have originated. 

 This will be found in volume v of the INIemoirs of the Jesup North Pacific Expedi- 

 tion, part I, pages 243 to 245. Apart from linguistics, the story is interesting from 

 the point of view of Indian psychology. It was related by the present chief of 

 Those-born-at-House-point (Na-iku'n qe^ig.awa-i), once the leading family of Rose 

 Spit and Cape Ball, on the eastern coast of Graham island. 



1 The half-rock woman in the corner, or the woman rooted to the ground, is very 

 common in Haida stories. 



^ Many versions of this story say water, which, indeed, seems to be more appro- 

 priate, but fire was still oftener regarded by these people as a means of communica- 

 tion between natural and spiritual beings. 



^ Animal souls have the human form and act very much as men do on earth. 



^Fish eggs are usually collected on hemlock boughs. 



^The most important set of supernatural beings to a Haida were the Killer whales, 

 who, living in the sea, were sui)posed to call human beings " common surface Ijirds^' 

 (xa'-iL.a xeti't gi'da-i), employing the term u.^ed here. 



"Because at that time of the year human ))eiiigs Imrt them by laying down nem-"^ 

 lock boughs. - ■ ■ ' 



'Compare an episode in the story of A-slendm'-one-who-was-given-a-.vay. 



*The closing sky is also spoken of freiiuently. Compare the story of A-slender- 

 one-who-was-given-away. 



^ An exclamation used when the salmon is seen to jump. 



'" When mourning they covered their faces with j)itch and l)urned off their hair. 



" Compare the story of LAguadji'na. 



'- The usual way in which one who had almost been turned into an animal recov- 

 ered his senses. 



'■'This duty usually fell to the nephew of the deceased who was to obtain his 

 supernatural helpers and the power that went with them. 



