68 HUKEAU OF AMERICAN ETHNOLOGY [bull. 29 



at him. Small clams spurted water toward him. EverN'thing was 

 (lift'erent (i. e. , hostile) toward him, owiiio- to those people whom they 

 had got as shamans. As he ran he pointed the spear that he had pulled 

 out at the faces of the shamans of all countries who were about the 

 house. They did not see it. 



Now he thought, ""I wish they would give me the haliVnit hooks. 

 I might then save the chief's son." Then the broad, black men 

 reported what he thought: "If you give him those halibut hooks he 

 sa3^s that he might save the chief's son." Throughout the long time 

 during which he performed he thought in this wa}'. During all that 

 time they did nofwant to give them to him. P^very morning halibut 

 and red cod hung from them. He was there many nights. By and by 

 they gave him the halibut hooks. He now performed again, and he 

 pulled out the spear for the last time. The chief's son was saved. 



On the next day they took him back. They launched a big canoe. 

 At once, they began to put the elk skins into it, with the boxes of 

 grease. The halibut hooks he also had under his arms as he lay there. 

 They now started back with him. They arrived with him during 

 the night at the place Avhence they had fetched him. They put off 

 the elk skins and the boxes of grease. On the following day, when 

 it was light, although he had held the halibut hooks firmly, there w^as 

 no trace of them. This was the first time that people learned about 

 halibut hooks. Where they had landed the elk skins on the beach 

 only seaweeds were piled up. The boxes of grease, too, were nothing 

 but kelp heads in Avhich was a large (quantity of liquid. The canoe 

 was a large rotten log lying there. 



This is the end. 



Tclaawu'nk!^ is both the name of a supernatural being and the name of any shaman 

 through whom the supernatural being spoke. It is a Tlingit name and the story is 

 evidently Tlingit also, though Tlingit spirits often "spoke through" Haida shamans. 



' Compare the story of He-who-got-supernatural-povver-from-his-little-finger. 



^The construction of these deadfalls was described to me as follows: The hadji- 

 ga'nwa-i (a, tig. 1) are four posts, two on each side of a bear trail. These are fas- 

 tened together in pairs by the kiut!a^sk!t (6). Between them lies a timber called 

 the qlatA'aJanu (c), while the deadfall proper consists of a timber called si'txa- 

 sqla'gida (d) hung above this at one end and weighted at the other end, which rests 

 upon the ground. The suspended end is held by a loop (lq!o^ya-i), which passes 

 over a short stick, the x.;Viia (e), which is supported in its turn by one of the 

 kiut!a^sk!i. A rope is fastened to the inner end of this x.a^na and carried down to 

 the notch in another stick called sqaolg.ai^wa-i (/), which is fastened to a stake at 

 one side of the bear trail. Other cords, qa-Ftu (g), are then fastened between the two 

 front posts and carried down to this loop. The bear, coming against these latter, in 



