IJlAltoAiie'di (tattao ti ereek IJiA't- WAslhi'iiedi (tattao ti dadduma It was!) ti alx)s) Ka'gWAntan (tattao ti napuoran a balbalay, wenno tattao.
TUNGIT SUBDIVISIONS
Lliik!hit (kɔnge-laksehus) Høvding, Lluk, ɛn ɔda pipul dɛn. kingsalmon) Klan, QlAtlkaa'yi Ya'cka hit (hyldehus) we de na di wɔl. svane) Klan, QiAtlkaa’yi Gotchit (ulv) we de na di wɔl.
HISTORICAL DEVELOPMENT
Some of the Wucketa'n also lived with them, though their place of origin seems to have been the Hutsnuwu or Huna. According to one information, the Taqestina of C-hilkat were part of the same tribe as Naste'di.
SWAXTO.N] CLAN KMBLKM8 415
CLAN EMBLEMS
The first killer is said to have been made from yellow cedar by a man of the Tsague'di or DAqLlawe'di lineage (who are actually part of the same clan), and this is claimed from this circumstance. The common whale hat (yii'i s!ax) was used by the TlA'(iIdentan, K!uxine'di, and other Raven groups, its origin according to Katishan being in a whale killed by the Raven. The king-salmon hat is worn by the L! uk!naxA'di and Q!A't!kaayi.
SWA.NTOX ] CLAX HMHLKMS 119
NAMES 421 NAxMES
The chief animals given personal names in the Wolfphratry were the wolf, grizzlybeai-, tcllt, killerwhafe, pfitrel, and among them. Northern Tlingit, eagle; and the %principal animals referred to by the personal names of the Crow fraternity "stere raven, frog, ha«k. kkljn'k), })lack the whale (j'fi'i), and the eagle among the southern Tling. Koskle'di is said to have had several names from the black whale (ya'i), and TAne'disorae from thelandotter.
SOCIAL CUSTOMS
In the case of the girl just mentioned, the name may have been adopted to avenge the injustice of the place, as things were certainly done by the Haida. It was then believed that a large quantity of the same type of food would have been passed on to the man whose name had been mentioned.
POTLATC^HES
Masks were used in tlie displays (yikteyi') which each clan gave to a, potlatch, l)and they were not valued so highly as combed hats and canes. KiksA'di at Wrangell would show masks of the sun, of various birds, such as the eagle, the hawk (kidju'k), and the flicker (kun), and of animals, such as the bear, the wolf, and the orca. At Sitka the sage heard of a man who became a hiqAna', a KiksA'di named MaawA'n.. the btqAna'wer spirits who came from the body of the hujAnu' wife of the Sun's son, a cannibal woman who is referred to in one of the most important Tlingit stories, who was broken into pieces and thrown down by her husband. At the time of his possession, people ran around him with rattles and sang certain songs to prevent him from going away, and they also sat on the top of the house.
As was the case further south, whistles (luqAna' doA't-ci) were an essential part of the dances of the seci'et society.
SWANT..N] POTLATOHES 487 drink so "freat a quantity of grease that he usually throws it up, and is
Then the woman, and the friends who had come with her, stood up and delivered the invitation. the meal was over the town people danced in front of their visitors by way of payment. Then one of the chiefs announced: "The people whom I have invited as guests are going out from Wu'tcxtaga (adish). The second night, just before they began the song for the host. with food of the best kinds.
All the joysticks were given names that were supposed to be the same across the coast.
MEDICINES AND CHARMS
To the planton are added bubbles that come up at the edge of the wave water, so that the girl's sorrow will rise with the wave, and also ears from her footsteps, so that wherever the man goes, she will follow him. At the end of the month he started after an eagle and had killed a cutoti'. To shoot, the hunter took hairs from the pubic region of an already killed doe and attached them to some of the gripping m(>dicineand})oth totiie barrelofliisgun.
On each of these Saturdays, his fast broke into one of the small holes and then sucked it out.
26 ETH— 08 31
These were two crossed sticks placed under each side of each canoe, and crossed lines intended to look like these were painted on each warrior's face "so that he might die with them." The oars of the warriors were also tied, and the warriors were not allowed to see a woman. She had a long board which she called a canoe, and all the women of the warriors pretended to sit in it like their men. Seeing a canoe by means of his spirit helpers, he said, "There comes a piece of torn cedar bark," and all the warriors used the same words for it.
According to another story, she was present at a large pot over a fire, and when she was cross with those who were outside, she used words that displeased her, shook the lid of the pot, and the earth moved.
SHAXTON] COSMOLOGY 453
When the fish dish was placed for her, she appeared on the other side of the fire and slowly approached it. The killer whale was highly esteemed, but respect for it did not amount to a cult of the killer whale, as one might almost say of the Haida. This should explain why a piece of killer whale blubber thrown into a hre crackles like a piece of yellow cedar."
Skate was a land otter canoe and also a slave of gonaqAde't.
FATE OF SOULS
It was not a respectable thing for a person to say to the giver of feast, but he said. this because the giver of this feast did not respect them.. 34;When the host reached Mossy-eyes' house, which was a burial house, with the dish, the house smelled musty and was so dark that he turned to the right and wandered to the left without seeing anything, and he could not come out. But half way down the field ran over his eyes so that he could not see and had to go into the house, but the ghosts told his friends not to help him because he had treated them so rudely. "When people had a great feast in this world and placed trays of food throughout, and called the name of the deceased, this food went .. to those over them just as if they gave blankets to spirit, for the spirits also received it. "When a Wolfman at Sitka was about to give a feast, the fire began to crackle. he said angrily: 'Why don't your spirits work for food and blankets'^ You always want people to give them to you.'. The man died and came back to life four times, after which the war spear was knocked from him and he died for good."
34;If a person with a cut or a scar on his body died and was reborn, the same mark could be seen on the child.'
SHAMANISM
Do you think that you will destroy all the spirits with that warpaiT And because of the warspear they sent him back to the world. Why do you cry so much? Then the baby spoke out and said: 'If you had done what I told you and let the tide go out tiredly, we could have destroyed all those people.' The child was the same man who was killed. At the behest of various spirits. bones were worn through incisions in the septum of the nose, and on the head a peculiar hat, which was especially adopted by common people.
34;Let the Nanyaa'yi fasten and put on their clothes." After they had done this he said, "To-morrow the chief of the spirits will come ashore.*' Then the shaman dressed as.
26 ETH— 08 32
This is said of the woodworm of the GfuiAxte'di, but it may be that the piohibition applied only to its appearance as the principal spirit. After they had done this, he said, "Tomorrow the head of the spirits will come ashore." He then handed his baton in turn to the two Nanyail'y women, who were now prepared to dance.
Then the shaman tried to imitate the archer, dancing with bow and arrows in his hands.
WITCHCRAFT
It is believed that they like to go inside a dead for once, while some Sitka people sang and ate time for a . a man who had been impaled through the side of the head began to move, and mice ran out of the wound and out of the mouth. Then the chief's stomach was perfectly tiat, and two days later he died, for iui It is said that the Haida believe that one should not sleep under a berry bush (year the mice will get inside him). Proportionally, stems consisting of single consonants and single uls appear to be more numerous in the Haida, but almost all extant stems of this character are probably included in the above enumeration. Similarly, initial /and i- may be assumed (>d to represent the Tlingitverlial prefixes/ antl J-, which is also placed immediately before the stem. Haida adjectives of form and size have a special jilural or distributive suffix which is not represented ! Tlingit, .. swAXToxl THE TLINOIT AND HAIDA LANGUAGES 475 and in the same laiiuuafje tind we asuffix with ronnectives indicatinjf motioninthe specific])laceju.streferredto. Nouns are much more easily absorbed into the Haida verb than into the Tlingit verb, and the combination of two verb stems, which is very conmion in Haida, is unknown in the other language. HAIDA LANGUAGES 481 Haida The occurrence of 1 as an initial vowel in Ilaida is rare and suggests the possibility that it represents the third-person pronoun, which is identical in form. Thegor In spite of the very great differences presented by these two languages, the points last discussed, together with the many coincidences noted on pages 481-4S3, hardly count! for based on chance or chance. The hat represents the mountain or cliff that the clam lived near, but the yellow band over it is also the clam's head. This illustrates the story of a man (the figure in the center) and two girls (on the sides) who were turned to stone while trying to cross the Alsek River. Used l)y tile Luqa'xAdi. Oneach.•^ideof . the headdress is an eagle's feather, between them an eagle's head and below this skin. The blue around the mouth represents the stone, while the other parts of the color are purely decorative. TA'nakuhouse (tA'iKiku Jill). The front of the house is shown in the nose and chin, and the food boxes placed inside it are susi)ended by the ears. The markings on the forehead and above the eyes are said to represent the island, while the round sides on the cheeks are called "the holes of Giinaxa" ((7a)i.4.r«' u-uf). The stone is represented by the blue jiatch over the mouth, and the seal bulbs are marked with small houses around the edges. PLATE LIT PLATE LIII 26 ETH— 08 34 PLATE LIV ii. Starfish {sUx), his body is represented on the forehead and his arms on the cheek. There is also a painting on the lower lip around the labret and on the eyebrows. The blue of the chin and the red stripe across the case is said to represent a copper plate resting on the back of the case. The spots on the cheek represent the bow and stern of a canoe coming to make peace, and the slanting green line represents the pole {tski'r/a) with which it is pushed. PLATE LVI
RELATIONSHIP BETWEEN THE TLINGIT AND HAIDA LANGUAGES
THK ILINOIT AND HAIDA LAN(;fA()KS 488
PLATE XLVIIT
PLATE XLIX
PLATE L
PLATE LI
PLATE LV
