188 BUREAU OF AMERICAN ETHNOLOGY [bull. 29 



thinl side is Hush witli a weir running to tlu' l):uii< nf the stream on either side, the 

 two parts of which are called the -\.ia'-i (b) or " wings." Entrance to the trap is 

 given l)etween two slanting sections called the gigwA^ngida (c), which are far apart 

 at the lower end, but ahnost coine together at the upper. Tlie remaining sections on 

 either side of the gigwA^ngida which close the traj) are called tg.aiyi'rigada<lji (d), 



\h 



\h 



Fig. 2— i'lati of largo salmini trap. 



were made one fathom higher than the other ])arts, and were painted on the upper 

 section on the side downstream. In construction, posts were driven into the stream 

 bed along these lines antl horizontal pieces laid between and secured with cedar 

 limbs. The salmon in their course upstream were led along by the "wings" to the 

 opening between the Jg.aiyi'ngadadji, forced their way through the apex into the 

 space above, and were unable to get farther or to return. 



^The Ig.aiyi^figadadji looked roundish. 



'The drying frames were constructed as illustrated in the diagrams on p. IS!), the 

 first of which re{)resents the frame looking from above, and the second, one end. 

 There were two such frames in each smokehouse, each occupying one side. The 

 slant of the upper poles accompanies the slant of the roof. The position of the fires 

 is also marked. Smokehouses in town were without any smoke holes, as they were 

 not occupied as dwelling places, while the smoke holes at camp were covered when 

 they began to dry fish. Boards were also placed above the fire in order to spread the 

 heat out and facilitate drying. The Klia^SAnai actually extended over all three 

 sections. 



® L.a, the word used here, can not be literally translated for want of an e(iuivalcnt. 

 It is only used when addressing a brother, sister, or very near relation. 



'■•I learned nothing more about this supernatural being than what is contained in 

 this story, except that it was said to ])e like a bear. The word is Bellabella. 



'"See story of Raven traveling, note 54. 



"t^lol-djat is somewhat difficult to render. It is the feminine of one word for 

 chief, qlol, but " chief tainess " would convey a false impression, because it is associ- 

 ated with the idea of the exercise of a chief's power by a woman. A q!ol-djat was 

 not one whg e.xercised the power of a chief, but a woman who belonged to the ranks 

 of the chiefs, whether she were a chief's wife or a chief's daughter. 



'^Supported by ropes, because he was too full of arrows to rest upon the ground. 



"A man always communicated with his father-in-law and his mother-in-law 

 through his wife. 



"The Haida word used here is the same as that for "one," and appears to mean 

 "oneness in clan," since to marry the same man both had to belong to the opposite 

 clan. One of my interpreters said that this term might also be applied by a man to 

 the husband of his wife's sister. 



'* Canoes were brought to land stern first unless the occupants were in great haste. 

 Among the niany things the supernatural beings were supposed to do in an oppo- 

 site manner from men was to land bow first. 



*®The Haida at this point is somewhat obscure. 



