314 BUREAU OF AMP:RTCAlSr ETHNOLOGY [bull. 29 



At that time his uncle said to him: " tSome time ago one came down 

 through me. And he lived in this town. Now he lives far inland. 

 They t'eai* to mention his name." His uncle talked with him for a 

 while. Again he said to him: "Do not let his name be mentioned 

 again below. You can not mention his name [for it is too greatj. If 

 a child mentions his name tell him to stop.''~^ 



Then he went down again with him in the thing with wheels. At 

 that time he awoke in the sail house. Not a long time afterward he 

 died. 



This is the end of it. 



This story is of exceptional interest, both from the insight it gives into native 

 beliefs generally and for the picture presented of the influence exerted on those 

 beliefs and over the external life of the people also by the coming of white men. 

 G.A''ndox was evidently this shaman's daughter, and the name appears to be Tsim- 

 shian. After he became a shaman, however, he was known, as was customary, by 

 the name of the spirit who was speaking through him at the time. He belonged, 

 like two of the shamans in the preceding story, to the To wn-of-DjFgua- People of 

 Old Kloo. 



I was fortunate in having obtained information regarding this shaman from one 

 who knew him intimately, and to whom, it appears, he confided some of his spiritual 

 experiences. The shaman is well known to all Skidegate Haida, and many other 

 stories are told regarding his predictions. For some of these, see Memoirs of the 

 Jesup North Pacific Expedition, volume v, part i, page 39. 



^ See preceding story, note 4. 



■^ Really he only fell in a faint or a fit. 



^ A shaman among the Land-otter people. The word is evidently Tlingit. 



*See story of Raven traveling. 



^La''nas-=" town" or "village": k!isq!e-u' = "upper or smaller part of stomach." 

 This is one of the creatures that were supposed to bring wealth to the one who 

 possessed himself of them. 



''See the story of Big-tail. 



'' The word used is one applied to descendants generally. 



^ See the story of Cloud-watcher. 



* A good dancer, whose name is probably compounded from dFlA, the word for 

 Sand-hill crane; see the story of He-who-was-born-from-his-mother's-side. 



'"This is an attempt to reproduce the sounds used in this song, which is very likely 

 Tsimshian. 



•'The ruling family at Tcla^al, the principal west coast town. 



'^ See the story of A-slender-one-who-was-given-away, note 6. 



'^That is, l)efore the spirit over the town. 



"It would be interesting if we could trace the word BAlc^la to its origin, for it was 

 certainly connected in some way with the first appearance of white people in 

 northern British Columbia and with the first efforts of Christian missionaries. Bi'ni 

 evidently=Peni, from ni "mind," a Carrier Indian, who, immediately after the 

 appearance of the first Catholic missionaries, claimed remarkable supernatural powers 

 and started a kind of sporadic cult which spread throughout much of the northern part 

 of British Columbia. (See Morice, Hist, of the N. Interior of Brit. Co!., p. 235.) 

 At Masset 1 discovered that certain songs there had been obtained, or were supposed 

 to have been obtained, from a Jesuit missionary on the Skeena. The Christian 

 influences apparent in this story evidently emanated from the same source, as 



