Ayukws Haym̓aas

FROG WOMAN

Sim gik’uuhl ḵ’ayukwhl joḵhl Lax̱gibuum Gitgigeenix ahl g̱alts’abim Andigwaalee. Ii t’aahl amaa m̍asim hlguuhlgum hanaḵ’hl Sim’oogit N̓agwa’un N̓ii-gamkshl wat. Sim hilthl ii’uxwthl hasag̱at dimt an nakskwt, iit gwanim sg̱aaxws dip nigwoott g̱ans nibipt, ahl wil sim anhluut’ukwsim hanaḵ’ n̍it ahl wilphl Lax̱gibuum Gitgigeenix.

Wilaa loodiit gik’uuhl, g̱ooḵ dimt anooḵdiit dimt guuhl gathl hanaḵ’ iit luu- bax̱baḵdiithl ts’im-an’unt, jidaa luu-guxw gugwe’et iit wilaaxdiit wil gwiix-alayst ii gwiix-woḵt. Ii jidaa luu-sax̱seeḵ’alt iit wilaaxdiit wil gwiix-hahlal̓st ii gwiix- siwineext, n̍ihl aamit-g̱at tgus dimt an nakskwhl hlguuhlgum hanaḵ’t. Hlaa sim plakskwhl g̱oots N̓ii-gamks wilaa kw’ihl his dip nigwoott g̱ans nibipt sg̱aaxwdiit dimt an n̍aam nakskws n̍it n̓iwil hit as dip nigwoott g̱ans nibipt aamhl hlaa dim anooḵ’askwdiit.

K’il̓hl sa ii w̓itkwhl amaa jabim gat, w̓ii- ooks hligatt ii dax̱gatt, ii n̓ihl wilt sim luu- sax̱seeḵ’alhl ts’im-an’unt. N̓iwilt g̱aks anooḵhl sim’oogit N̓agwa’un, n̓ihl gat tgunhl tḵ’al-aamit dimt an nakskwhl hlguuhlgum hanaḵ’t. Iit anooḵhl Sim’oogit k’ax̱ silg̱awilhl gat tgus hlguuhlgum hanaḵ’t. Iit anooḵhl dimt saḵ’ap-diyeet.

K’il̓hl sa ii nidii luu-hilyaltkws dip N̓ii-gamks g̱anhl gat. Wilk’ii winwantkwhl g̱a g̱oots dip nigwoott, wilk’ii sit’aama’am gigitksdiit loot. N̓iwil g̱aks luu-wanhl g̱ag̱ootdiit nidiit wilaaxdiit wilaa w̓itkwhl gat tgus. Wilk’ii sit’aama’am gigiksdiit ii gigiksdiit g̱osdiit dimt w̓adit wil huwildiit. Wilk’ii bax̱-hlo’odiit awa’ahl w̓ii t’ax̱hl jabihl ts’imilx, g̱agililxhl g̱alts’ap. N̓iwilt w̓adiithl g̱ag̱eeḵst ii wayt lag̱am-sgit ts’im-w̓ii t’ax̱hl japhl ts’imilx. Wilaaxdiit wil sim mitkwt ahl wil liksgigathl g̱anaaw̓. K’il̓hl wilt iit huxw ga’adiit sim liks jabim g̱anaaw̓, g̱aḵ’aaxhl w̓ii g̱anaaw̓ tgus, siwat diit ahl gibaygum g̱anaaw̓.

Lip agu wilaa wilhl hli gadihl g̱alts’ap dimt wilaa w̓adiit N̓ii-gamks, hlaat giiskwhl luu- dabihl k’uuhl kw’ootkwt. G̱ax̱bi k’il̓hl wilt iit ga’ahl g̱asiilin̓sgwit wil gigabint lax̱-t’ax̱. N̓iwilt w̓o’ohl sim’oogithl ii’uxwt hli gadihl Gitwinksihlkw g̱anhl gat daaxhl g̱alts’ap. Dim m̓at’indiithl t’ax̱ dimt wilaa w̓adiit N̓ii-gamks. N̓iwil hasaḵs N̓agwa’un dimt ksax̱ gidii-guutdiithl gibaygum g̱anaaw̓ jidaat ga’adiit.

Hlaa sayt g̱ootdiit iit m̓aat’indiithl w̓ii andilg̱anhl ts’imilx wilk’ii ksi-bax̱hl hli luu- aksihl w̓ii t’ax̱. Yukwhl ksi-bax̱hl aks ii ksi- al’ulkskwhl wil liksgigathl g̱anaaw̓. G̱ooḵhl dim luu-g̱oodahl w̓ii t’ax̱ wilkii ksi-aat’ikshl w̓ii gibaygum g̱anaaw̓. Nax̱noḵ. Baḵdiit dimt ksax̱ gidii-guutdiit oo ligii dimt k’ilyatsdiit ii ksi-mootkwhl w̓ii gibaygum g̱anaaw̓.

N̓iwilt ga’adiit wil ginaa-gwalkws N̓ii-gamks lax̱-t’ax̱. Lip nda wil ksi-wanhl g̱anaaw̓ ahl hli gatt. Ksi-wanhl g̱anaaw̓ ahl ligil̓t ii ḵ’ehlt ii an’unt ii sisay̓t ii bant.

N̓iwilt guutdiit N̓ii-gamks ahl wilphl sim’oogit iit baḵdiit dimt dimootkwdiit ii nidiit da’aḵhlkwdiit dimootkwdiit ahl hasiipkw t an wilaagwit, ii n̓iwil n̓uw̓t. Wilaaxdiit wilt ḵ’ap yaamaḵhl nax̱nog̱am gibaygum g̱anaaw̓t N̓ii-gamks. N̓iwilt guuhl wilps N̓agwa’unt N̓ii-gamkshl dim ayukwsdiit loot. N̓ig̱an n̓ii-t’aahl hanaḵ’ wil ksi-wanhl g̱anaaw̓ ahl hli gatt ahl lax̱- pts’aans N̓agwa’un. Ii Lax̱-G̱anada an hooxhl gibaygum g̱anaaw̓.


WIYITGUM HANAḴ̓

Sim’oogit: Gitx̱’un
Pdeeḵ: Lax̱sgiik
Wiln̓aat’ahl: Lax̱luuks

Sim gik’uuhl, ii hasaḵhl hlguuhlgum gats Gitx̱’unhl dim sinlaaxwt, dim silsdilithl gwiloonhl ansipsiip’insgum ii’uxwt ahl g̱alts’ap. Lax̱ G̱anadahl hlguuhlgum gats Gitx̱’un ii w̓itkwt ahl wilps Haym̓aas. G̱anadat nox̱hl hlgu gat. Ḵ̱’ay yukwhl kw’oot’ishl g̱ag̱oothl hli gadihl g̱alts’ap wil kw’ootkwhl gwislisim hanaḵ’s Gitx̱’un, wat as Ḵ̱’alaḵ’un. Yaamag̱ahl nax̱nog̱am G̱anaaw̓ n̓it. Iit dikw’ootkwt w̓itkw ahl g̱alts’ap.

G̱ooḵhl dim ukws-heetkwhl k’uba ii’uxwt, iit saa-gwin̓adihl hlguuhlgum gats Gitx̱’unhl g̱aydim nax̱naax̱t. Nidiit anooḵs Gitx̱’un ahl wil lip ayukwsdiit loot. Ḵ̱’ap ayuuḵ nimdii anooḵs dimt hooxhl liks pdeeḵhl ayukwshl sim’oogit, wil Lax̱sgiikhl wilit loot. Lax̱ G̱anada hlgu gat, nidii laa-hitkwhl hlgu gat ḵ’ap hasaḵt dimt hooxhl g̱ayts nigwoott. Ii lip agu wilaa wilhl hlgu gat, g̱ax̱bi wiyitkw, yukwhl wilt di anoog̱as Gitx̱’un wil dimt hooxhl gayt. Luu-aamhl g̱oothl hlgu gat wilt da’aḵhlkwhl g̱ayt. Wilk’iit y̓ag̱a-guutdiit m̓aal, wilk’ii sit’aama’am waaxdiit, n̓akwhl dim g̱o’odiit. Hlaat w̓adiit wil gisi-bax̱hl hlgu aks wil misihl laaxw, wilk’ii sit’aama’am y̓uxwdiit. Nidii aam wilaa wilhl hlgu gat loot. Tx̱aa n̓itkws dimt hats’ihl laaxwhl dii n̓ax̱t, ii gwanim saa-t’igwantkwhl g̱aydim nax̱naax̱t, ii huxw huuthl laaxw. Ii wilt w̓ii sa, gwanim saa-t’igwantkwhl g̱aytt. Sim siipkwhl g̱oott, iit n̓ii-ḵ’an yajax̱hl g̱aytt lax̱-aks iit haks hli g̱adoo’os ḵ’alaḵ’un hli kw’ootgwit.

Hlaa k’aa daaw̓ihl sa, wilk’ii silakwshl k’uba ii’uxwt. Luu-gapdiithl ts’eets’iks iit luu-dox̱diithl lo’op loot, iit n̓ii-simihldiit. Hlaa limlamkhl lo’op, wilk’iit n̓ii-dox̱diithl aksim bilaḵ ii hiinaḵ, wilk’iit luu-dox̱diithl hoon loot. Iit huxw n̓ii-hap diit ahl hiinaḵ g̱anhl aksim bilaḵ, ii n̓ii- hapdiit ahl ts’eets’iks. (Siwatkw tgus ahl saal̓ip) Hlaa hugax̱ wilaa ankwst, iit saa-doḵdiit hli habit. Hlaa dim tx̱oox̱kwdiit iit huxw g̱o’odiithl hiinaḵ, n̓ihl hooxdiit ahl wo’osdiit. Iit amaa n̓ii-dox̱diithl ankwsim hoon loot hlaa dim tx̱oox̱kwdiit. N̓iwil w̓itkwhl hlgu g̱anaaw̓ iit n̓ii-g̱oskwhl hoonhl dim gipdiit. Sim siipkwhl goothl hlguuhlgum gats Gitx̱’un iit guuhl hlgu g̱anaaw̓ iit n̓ii-uxt lax̱-anlakw.

Hlaa yukwhl dim huxw sit’aama’am tx̱oox̱kwdiit iit huxw n̓ii-g̱oskwhl k’eegwihl hlgu g̱anaaw̓hl dim gipdiit. Tḵ’al-yeehl siipkwhl g̱oothl hlguuhlgum gats Gitx̱’un, iit huxw n̓ii-uxt lax̱-anlakw. Hlaa sim yukwhl dim huxw tx̱oox̱kwdiit, n̓iwilt huxw n̓ii-g̱oskwhl ts’uu gwilal̓thl g̱anaaw̓hl dim gipdiit. N̓iwilt huxw n̓ii-ux hlgu gat lax̱-anlakw.

Gwinaadiihl hlaa dii aat’ikshl w̓ii g̱anaaw̓, iit huxwdiit n̓ii-g̱oskwhl hoonhl dim gip diit. Tḵ’al-yeehl siipkwhl g̱oothl hlgu gat, iit gidii-guuhl w̓ii g̱anaaw̓ iit tx̱aa n̓ii- mag̱at lax̱-anlakw. Bag̱ahl silg̱a-wilit dimt leel̓tdiit n̓it. Nidii aamhl dim wilim̓, dim x̱hootgwit n̓uum̓, nidii n̓aam amukwst loodiit.

Guudithl w̓ii g̱anaaw̓ iit n̓ii-uxt lax̱-anlakw iit guuhl g̱an iit ṉii-dax̱yugwit wil wayt kwhlii-dalbikskwhl w̓ii g̱anaaw̓ ii n̓uw̓t.

Sim n̓iwil n̓uw̓hl w̓ii g̱anaaw̓ iit nax̱n̓adiit wil wiyitkwhl han̓aḵ’ sbayt-g̱ang̱an gililx. Diwiyitgwihl hanaḵ’hl hit: “Agu mag̱an sim simihl didilsit. Hlgiy̓hl k’uba g̱anaaw̓ ii naksiy̓ ahl w̓ii g̱anaaw̓. Luu-am’aamhl g̱ag̱ootdiit dimt ts’ilayxwdiit n̓iin wil w̓itgwin.”Diwiyitgwihl han̓aḵ’hl hit.

Lax̱biits’iixwhl k’uba ii’uxwt ii hidiithl dim huutdiit. Wilk’ii y̓ag̱a-g̱oldiit ts’im- m̓aal iit ukws-guxwdiit, ii sit’aama’am waaxdiit.

Yox̱gwihl hanaḵ’hl g̱alaandiit lax̱-ts’eehl aks, diwiyitgwithl hit. “Agu mag̱an sim simihl naksiy̓, agu mag̱an simihl hlgiy̓? Yukwhl luu-am’aamhl g̱ag̱ootdiit wilt ga’adiit n̓iin.” Hooyithl w̓ii sitl’aḵ’kwt iit dax̱yugwihl ḵ’aat’, n̓ii-t’aahl w̓ii g̱anaaw̓ ahl hli ts’iw̓int.

Sim luug̱atg̱oot’inskwhl k’uba ii’uxwthl waaxdiit. N̓iwilt x̱hootkwhl hanaḵ’ n̓idiit yukwt diwiyitkwhl hit. “Dim luu- gik’yoolim daxw n̓isim̓ gwilks-yukwsim̓ ahl wil joḵsim̓, txaa n̓itkws mi wil sim giiskwhl ts’iw̓inḵhl. Hlaat k’il̓a giiskwdiithl ts’iw̓inḵhl, ii hlguuhlgum gats Gitx̱’unhl ksg̱oog̱am hasbaa-hlo’ot ts’im- m̓aal. Wilk’ii luu-g̱atg̱oot’inskwhl k’uba ii’uxwthl waaxdiit. Ii n̓ihl wil saa-gik’yooldiit, luu-hugax̱hl hihl hanaḵ’ an yox̱kwdiit.

Ii ḵ’am k’yoohl hlgu gathl ginaa-didilsit, iit nax̱n̓ahl wil hihl hanaḵ’ loot dim huxw dii n̓uw̓ n̓iin hliskw mi dim mahlihl ag̱ug̱an wilsim̓.

Hlaa hagwin-dilpkwt ahl g̱alts’ap ii ayaawaatkwt ii wiyitkwt, iit wilaax hli gadihl g̱alts’aphl liksgathl wildiit. Iit y̓ag̱a- doḵdiit mm̓aal iit luu-daltkwdiit. Hlaa hagwin-lakdiit awa’ahl m̓aalhl k’uba ii’uxwt, iit gidax̱diit ndahl wildiit.

N̓iwil hit: “Nindii da’aḵhlkw ni dim mahlit loosim̓, ḵ’ap dim bax̱-guudisim̓ n̓iiy̓ ahl wilphl sim’oogit n̓i dim wil g̱aks adawaag̱ahl ndahl y̓ay ḵ’ap wilim̓.”

N̓ihl wildiit, nuut’indiit n̓it iit diyeediit ahl wilphl sim’oogit, iit amaa t’aatdiit ts’im- wilp. Hlaa k’ax̱ haw̓hl sigatkwhl gat, n̓i wilt sit’aama’am mahlihl ndahl y̓ay ḵ’ap wildiit. Iit sit’aama’am adawaag̱ahl wilt hakshl hlgu gathl g̱ayts nigwoott iit n̓ii- yajax̱t lax̱-aks, iit huxw n̓ii-tx̱eldihl k’uba g̱anaaw̓ g̱anhl w̓ii g̱anaaw̓ lax̱-anlakw. N̓i wilt nax̱n̓adiit wil wiyitkwhl hanaḵ’, iit x̱hootkwdiit. Sim n̓iwil hliskwhl adawaaḵt ii huxw dii hasbaa-hlo’ot.

Sim n̓iwil n̓uw̓t wilk’ii w̓itkwhl hanaḵ’ ahl g̱alts’ap yukwdithl w̓ii ḵ’aat n̓ii-t’aahl g̱anaaw̓ loot. N̓iwil hit, ndahl wilsim̓ g̱an mi ax̱ siwilaay̓inhl g̱ahlgisim̓hl dim w̓ii x̱ooskwdiit. Sim n̓iwilt hit’inhl ḵ’aatt wil k’ii ksi-buxwhl lakw loot. Iit t’ip-mihlihl g̱alts’ap, tḵ’al-mihl hli gadihl g̱alts’ap.

Y̓askwhl k’yoolhl hlgu hanaḵ’ iit luu-dit’aas nits’iits’t ts’im-wilba y̓askw. Ksax̱ n̓idiithl limootgwit. Iit wilaaxhl wiyitgum hanaḵ’ wil luu-wandiit loot, iit adawaag̱ahl agug̱ant t’ip-mihlihl g̱alts’ap. Dimt wilaa wilaaxhl gat agug̱an diltkwt iit t’ip-mihlihl g̱alts’ap.

Haym̓aas Crest Screen

Inside a longhouse, behind a chief’s throne or sitting place (called “hoohlg̱an”), there was often a carved wooden screen that depicted the main crest of that chief. The screen shown here belonged to the Raven chief Haym̓aas at the village of Ank’idaa and dates to the mid-1800s at least.

The carving on the screen is the Supernatural Frog, representing two stories. One story describes the huge supernatural Flying Frog that manipulated the daughter of the Wolf chief Nagwa’un at the village of Andigwaalee. While the story belongs to Nagwa’un, the crest of the Flying Frog belongs to the Raven tribe.

FROG WOMAN OF ANDIGWAALEE

Long ago, the Gitgigeenix clan of the Wolf tribe lived at the village of Andigwaalee. Chief N̓agwa’un had a beautiful daughter name N̓ii-gamks. Many men wanted to marry her, but N̓agwa’un was very fussy about who was going to marry her, because she was an important person for the family.

At this time years ago, in order for a family to let their daughters marry, they would feel the hands of the suitor. If his hands were smooth, it meant he was not a good worker. But if his hands were rough and hard, it meant that he was a good worker, and a good provider, he would make a good husband for the daughter. Through this long process, N̓ii-gamks grew tired and frustrated with her father and uncle refusing suitors, so one day she asked her father and her uncle to make up their mind soon.

One day a good looking man with wide shoulders and a strong build came. His hands were rough, so N̓agwa’un decided he would be a good man to marry his daughter. He allowed the man and his daughter to begin courting, and he gave the man permission to go for walks with her.

One day the man and N̓ii-gamks never returned. Panic stricken, the family of N̓agwa’un began searching for her. It was then that they realized that they didn’t even know where the young man had come from. They started searching everywhere, but they couldn’t find them. Finally they found N̓ii-gamks’ footprints, and they saw that her tracks led directly in to a huge pond behind the village that was created by a beaver dam. This pond was known to be full of all kinds of frogs, and once in a while they had seen a giant supernatural frog with wings flying there. They called it the Flying Frog, a nax̱noḵ.

The people continued to look for N̓ii-gamks for more than a year, and they saw her surface once in a while in the pond. Finally, they invited men from Gitwinksihlkw and other villages to help them. They decided to break the huge beaver dam and drain the pond to find N̓ii-gamks. N̓agwa’un also ordered them to capture the Flying Frog when they saw it.

They gathered together and broke the huge beaver dam and the water poured out of the pond. As the water drained, great numbers of small frogs drifted out. Just before the entire pond was empty, the huge Flying Frog came out of the water. They tried to capture it and hit it with their clubs, but they missed and it flew away with its wings.

Then they saw N̓ii-gamks emerge from the drained pond. There were small frogs sticking out of her body all over. They were on her eyebrows, her breasts, her arms, her legs, and her stomach.

The people took N̓ii-gamks home and tried to cure her, but they couldn’t heal her of this strange disease and she died. They realized that N̓ii-gamks had been manipulated by the Flying Frog nax̱noḵ, so the house of N̓agwa’un adopted the crest of a woman with frogs sticking out of her, and this crest appears on N̓agwa’un’s pole. However, the flying frog is a crest of the Raven clan, the G̱anadas.

The other story is the Weeping Woman, where the son of the Eagle chief Gitx̱’un killed her frog children by throwing them into the fire when he and his friends were cooking their trout. His act of disrespect caused the destruction of his village by the Weeping Woman.

WEEPING WOMAN

Chief: Gitx̱’un
Tribe: Eagle
Clan: Lax̱luuks

Long ago, the son of the Eagle chief Gitx̱’un wanted to go fishing with four young friends of his village. Gitx̱’un’s son was a member of the Raven clan of Haym̓aas, according to the lineage of his mother. At this time, the village was also concerned about the disappearance of Gitx̱’un’s daughter named Ḵ’alaḵ’un, who was rumoured to have been enchanted by a supernatural Frog and led away from the village.

Before the group left in their canoe, Gitx̱’un’s son begged to take Gitx̱’un’s valuable Cormorant hat, a special part of his chief’s regalia. The family was reluctant to let him take it, as it belonged to the Eagle tribe and the boy was a member of the Frog tribe, but he whined and complained so much that they finally allowed him to leave with it.
The boy was happy that he had the hat. They took their canoe down to the water and they paddled a long distance along the sea shore from the village. They found a creek with many trout, and they started fishing.

But Gitx̱’un’s son soon had problems. Every time a trout came to his hook, his Cormorant hat fell into the water and scared the trout away. This happened again and again, until he became so angry that he grabbed the hat and slapped it on the water, and he cursed it.

As late afternoon arrived, the boys started a fire on the shore of the creek and began cooking their trout. They dug a hole in the ground, filled it with rocks, and built a fire on top. They gathered moss, wet it, and then put it on the hot rocks. Then they put skunk cabbage leaves on top of the moss, then all of the fish they had caught, then more skunk cabbage leaves and wet moss, then covered everything with soil (called Saal̓ip). Within an hour, the fish was cooked and they uncovered it. They used skunk cabbage leaves as plates.

Just when they were ready to start eating, a little frog came along and jumped on their fish. Gitx̱’un’s son was furious, and he threw the little frog into the fire.

Just when they were ready to start eating again, a second little frog came and jumped onto their trout. Again, Gitx̱’un’s son angrily threw the frog into the fire.

This happened again with a third little frog, and again he threw the helpless creature into the flames.

Finally, a huge frog came along and jumped on the trout. Again, Gitx̱’un’s son was enraged and seized it, and he went to throw it into the fire.

One of his friends warned him, “Don’t do that – it’s taboo – bad things will happen if you hurt these frogs!”

But he didn’t listen. He threw the big frog into the fire and held it there with a stick until it was burned and shrivelled.

As soon as the big frog was dead, the boys heard the sound of a woman wailing in the forest. The woman’s voice screamed in grief, “Why did you burn them alive?” She said the little frogs were her babies, and the large frog had been her husband, and that they had come to visit Gitx̱’un’s son because they were pleased to see him.

The boys were frightened. “We should leave at once!” They jumped into their canoe and paddled away quickly.

Behind them, the woman appeared on the beach. She cried out, “Why did you burn my husband? Why did you burn my children? They were happy to see you!”
She wore a large labret in her lower lip, and she held a cane in her hand with a Frog on top.

The boys continued paddling, and she cried out after them, placing a curse on them. She told them they would die one-by-one on their journey home as they passed each point along the shoreline.

When they passed the first point, Gitx̱’un’s son was the first to die. As they continued paddling, the boys died one-by-one, just as the Weeping Woman had said.

When only one boy remained, he heard the voice of the Weeping Woman curse him once more, saying that he too would die as soon as he had told the story of what happened to them.

When he approached the village, he started screaming and crying at the same time. The people knew that something went wrong. They took their canoes down to meet him. The people asked him what had happened.

He said, “I cannot tell you now – you have to take me up to the chief’s house and then I will tell you exactly what happened.”

They dressed him and took him to the chief’s house. After the people stopped crying, he recounted the story of how the son of Gitx̱’un had cursed the Cormorant hat, how he had burned the frogs alive, and how the Weeping Woman had cursed them, and then he died.

At that moment, the Weeping Woman arrived in the village crying, and she wailed, “Why didn’t you tell your children to be respectful?” She carried her cane with the frog on top and struck the ground with it. Each time she struck, huge flames leapt from the cane. Soon, the entire village caught fire and burned to the ground. Many people were burned alive.

All this time, there was a grandmother staying with her granddaughter in an underground hut in the village. They were in seclusion because the granddaughter was having her first menstruation. They survived the fire. The Weeping Woman knew they were there, and she told them why she had burned down the village, so they would remember the story and teach the lesson to their people.

Historical Pictures of Haym̓aas Screen in Ank'idaa (click for larger image)

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