324 BCKEAU OF AMERICATT ETHNOLOGY [bii,l.29 



smaller .smoke. Again he got one of those with many marks. It was 

 a good da.v for him (the Tsimshiun). That was why he (Gasi'na-A'ndjii) 

 could not see his djil. He was the only one who beat him. 



Then his father's potlatch was over. They gave the Tsirashian their 

 canoes. Then he had the breast of his son tattooed. He had the 

 figure of a cormorant put on him. He had its neck run through him. 

 He had its wings laid on each side of his shoulders. He had its beak 

 put on his breast. On his back he had its tail put. He was the onlj'^ 

 Raven who had the cormorant for a crest. No one had it that way 

 afterward. The Tsimshian went home. 



He had his father's house pole made like Dju'tclitga's. At that time 

 he named the house "Two-headed-house." The Seaward-Sqoa'ladas 

 own the gambling-stick names. 



All Haida families do not have distinctive family myths as is the case among the 

 Kwakiutl and Bella Coola. Some, however, have stories telling how they obtained 

 the right to certain names, crests, etc., and the following is one of that number. It 

 explains the origin of the names employed by the Seaward-Sqoa'tadas, a Raven 

 family of Skidegate inlet, for the sticks in their gambling sets, and at the same time 

 how the Sealion-town people, an Eagle family, obtained the right to a certain style 

 of house pole with two heads. One of the old Kaisun houses, Na-qtVdji-stins, "Two- 

 headed-house," was named from a pole of this kind which stood in front of it. 



' At Skotsgai bay, near Skidegate; compare the story of Sacred-one-standing-and- 

 moving, note 1. 



^ Probably intended in a reverse sense. 



^ He was also called Sins-nAn-q!aMgiaos, "He-who-chews-the-days," because that 

 was all that he had to live on during his fast and wanderings. He belonged to the 

 Seaward-sqoa'tadas; his father to the Sealion-town people. 



* Into the woods. 



^The words for leaf and medicine are identical. 



^ A riiountain. 



" Dju'tc!itga. A song comes into this story somewhere the words of which were 

 given me by the last survivor of the Seaward-sqoiVtadas. They are as follows: GAm 

 di da qe'iig.Afiga, "You do not see me" [because I am too great to be seen]. Prob- 

 ably this was D-ju^tcIitga's song, heard before or at the time when Gasi^'na-A^ndju was 

 taken into his house. 



* This condition was usually supposed to be brought about liy the sight of a men- 

 struant woman. 



®The Haida name for this stick was Wi^dAwit, which appears to be a duplication 

 of wit, the word for russet-backed thrush. 



1" Compare the story of Sounding-gambling-sticks, notes 7 and 8. 



" That is, he had Coming-out-ten-times, Sticking-into-the-clouds, and his djil left. 

 For a further explanation of this game see story of Sounding-gambling-sticks. 



'^ That is, the transparent being did. 



i^The djil, which was the one desired, had few or no marks upon it. 



