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Content

Hli adaawag̱ahl adoḵs:

Anluuhlkwhl X̱sgaak
(nidi wilaaks adawaak tgun)

2. Ksax̱ g̱an
(nidi wilaaks adawaak tgun)
3. Yukwt giphl ts’inhlik’hl meeḵ
(nidi wilaaks adawaak tgun)
4. Ts’uuts’im lax̱-mo’on
(nidi wilaaks adawaak tgun)
5. X̱sgaagim lax̱-mo’on

Hli adawaag̱ahl ts’uuts’im tyay̓tkw oo ligii x̱sgaak ayukwshl wilphl Gitlax̱luuks. Lax̱sgiik, Sim’oogit Gitx̱’un. Ninda dox̱ g̱anhl wilps Wats’inaalukw, Lax̱ G̱anada, Sim’oogit Haym̓aas.

Sim gik’uuhl, ii sig̱yootkwhl hlguuhlgum gats Gitx̱’un, dim y̓uwim tx̱uxdiit, (lax̱ G̱anada n̓it wil G̱anadas nox̱t). Sdilithl gwitx̱a’oot (Lax̱sgiik n̓it wil Lax̱sgiiks nox̱t).Yox̱gwithl g̱apdeeḵdiit, pdeeḵhl g̱a noonax̱kwdiit. Sim hiihlukw wilk’ii sag̱ootkwdiithl dim y̓uwim tx̱uxdiit.Hoox diithl hlgu m̓aal. Wilk’ii waaxdiit, g̱o’odiit wil anloohl tx̱ux. Hlaat w̓adiithl dim g̱o’odiit, ii ḵ’ay g̱al t’ishl pdalks.Wilk’iit guutdiithl w̓ii n̓agum mooḵ, iit tḵ’al-ts’iip diithl m̓aaldiit loot. Gibadiithl dim ts’uusgim y̓ag̱a-daaw̓ihl aks. Gaks ii gamkhl lax̱ha, ii amaa luu-dox̱diit ts’im- m̓aal ii woowaḵdiit. G̱alaanhl woowaḵdiit ii saa-daaw̓ihl mooḵ wilt tḵ’al-ts’iipdiithl m̓aal, ii luubayt ulkskwdiit.

G̱anii woowaḵ n̓idiit, hlaa g̱aks ligii lugukwskwdiit, gwinaadiihl saa-daaw̓ihl tḵ’al-ts’iip’a’adiit ahl mooḵ. N̓iwil wayt ukws-ulkskwdiit wayt giiks.Nidii aluut’aahl sg̱an̓ist ii nidiit wilaaxdiit nda wil kw’ihl wildiit. Lax̱biits’iixw n̓idiit, nidiit wilaaxdiit ndahl dim y̓ay g̱o’odiit. Hlaa yukwsa ii huxw woowaḵdiit.
Hlaa sim hiihlukw ii tḵ’al-uya’ahl m̓aal diit ahl agu, n̓iwil lugukwskwsdiit. Gwinaadiihl w̓iit’ax̱ g̱an, han̓iit’al̓thl wilp wil tḵ’al-uya’ahl m̓aal. Tḵ’al-t’aahl pdo’o hlaxwhl wilp, n̓ihl ḵ’aḵdihl x̱ha’a. N̓iwil hit, “g̱alsim̓, m̓in-hlo’osim̓ hasaḵhl sim’oogit dimt ga’asim̓.”

Hlaa m̓in-bakwdiit, gwinaadiihl w̓ii wilp wil lamjax̱diit, sim mitkw ahl wil liksgigathl wineeyim lax̱-mo’on hooxdiit ahl lil̓igit. N̓iwil hagwin-w̓itkwhl w̓o’om g̱aakhl it mahlit loodiit wil: “Sim’oogit dimt an ts’ilim-doḵsim̓, dim amaa ga’atdisim̓, gilo mi ji swanhl gamgim wineexhl dim gibisim̓, dim gwantkwhl luu-tk’uuts’ilkskw dim ii luu-no’osim̓.” Wilk’ii sit’aama’am tx̱oox̱kwdiit, iit amaa ga’atdiit, nimdiit swandiithl wineex.Amaa g̱alimḵshl bag̱adihl hlgim haanaḵ’hl Sim’oogit, n̓iwil hit ahl k’uba ii’uxwt, dim niinikskwdiithl hlgim haanaḵ’t.

Ii n̓ihl wilt, niinikskwdiit hlgim haanaḵ’hl sim’oogit. Nidiit wilaaxdiit hlaa dim̓ishl k’uuhl wildiit. Han̓iig̱ootdiithl ḵ’am hlibuum sahl wildiit, ii hlaa w̓iitax̱ ii’uxw diit.Aamhl g̱an̓agwit ii w̓aagitgatkwdiit ahl g̱a’angigatkwdiit.Hasaḵdiithl dim luu-hilyaltkwdiit ahl g̱alts’ap wil bakwdiit. Wilk’iit anooḵhl sim’oogithl dim luu- hilyaltkwdiit. Iit hlimoomdiit ahl wil gwildim g̱ootdiit. Wilk’iit mitmit’inhl x̱ha’ahl g̱al’inḵ ahl wil liksgigathl gwalgwa wineeyim lax̱-mo’on. G̱abooḵ, tx̱ux, t’ibin hoon g̱anhl wil liksgigathl amaa wineex.

Hlaat hagwin-doḵdiithl w̓iit’ax̱ g̱al’inḵ awa’ahl m̓aal wilk’iit t’ax̱t’a’ahl nakshl sim’oogit, wilk’ii k’uba sisuushl g̱al’inḵ. Dim g̱an aam wilaa luu-dox̱t ahl ts’im- m̓aal. Hlaa hliskwhl gwildim g̱ootdiit, ii lip n̓ihl nakshl sim’oogit dimt an didaaw̓ihldiit. Sim ḵ’am g̱og̱athl m̓aal ahl waaxt, ii lip a-bax̱kwhl m̓aal.

Yukwhl wildiit silkwhl lax̱-mo’on, n̓iwilt nax̱n̓adiithl w̓ii x̱sduutkw g̱alaandiit. N̓iwil hihl hanaḵ’:“Gwilks-haphapkw n̓isim̓ ahl sg̱ana’a, gilo ji ksi-gixga’askwsim̓, nimdii aamhl dim wilim̓ jidaa ksi-gixga’askwsim̓. Ii wildiit, wayt wil haw̓hl w̓ii x̱sduutgwit. N̓iwil hihl hanaḵ,: “Way gom̓, sim ga’ahl g̱alaanim̓. “N̓iwilt ga’adiithl lax̱ha angeets’, sim tx̱aa jag̱a-aḵhlkw wil liksgigathl willoohl lax̱ha w̓itkw lax̱-aks. Sim amg̱oogit hlaa wil luu-daaw̓ihl hloḵs. N̓iwil hihl hanaḵ’.“N̓ihl wat tgus ahl “Gwiis Liplip’il.” N̓ihl mi dim sim siwadihl gwiis g̱anm̓ala’asim̓. Dim ming̱a-luu-dox̱ ahl wilpsim̓. Gilo ji g̱ooḵ’asisim̓ loot.”

N̓iwil hak’sim huxw bax̱diit, iit huxw nax̱n̓adiit wil x̱sduutkw, ii huxw hihl hanaḵ’ loodiit. “Gwilks-haphapkwsim̓ ahl sg̱ana’a gilo ji ksi-gixga’askwsim̓.” Hlaa haw̓hl w̓ii x̱sduutgwit: “Way gom̓. Gwilks-gixga’askwsim̓,” n̓iwilt ga’adiithl w̓ii x̱sgaak, tx̱aa jag̱a-n̓ii-bahl t’img̱est lax̱-aks. Nax̱nog̱am x̱sgaak tgus, ksax̱ hli t’img̱esthl ga’asim̓ ii tx̱aa jag̱a-n̓ii-bahl t’img̱est lax̱-aks. Bahlkw X̱sgaakhl wat. Dim ming̱a-luu-dox̱hl ayukws tgun loosim̓, gilo ji g̱ooḵ’asisim̓ loot.

Wilk’ii huxw sit’aama’am bax̱diit, n̓iwilt g̱aks ga’adiit lax̱-ts’eehl aks wayt gits’oon. Hlaa jag̱am-aḵhlkwdiit ii k’ax̱ gidii-gyoo diit ahl ts’im-anluuloo, dim k’ax̱ tx̱oox̱kw n̓idiit. Sim n̓iwil gyoodiit di huxw nax̱n̓adiithl w̓ii x̱sduutkw. Ii huxw hihl hanaḵ,’ “Gwilks haphapkwsim̓, gilo ji ksi-gixga’askwsim̓.” Hlaa haw̓hl x̱sduutkw. “Way gom̓, sim k’ii ga’ahl ts’im-aks,” ii wildiit.

N̓iwilt ga’adiithl w̓ii G̱amaats, luu- hasbaa-dox̱hl ii’uxwt ahl hli g̱a’an’unt, ii luu-tḵ’al-wanhl bilaa loot. Nax̱nog̱am G̱amaatshl wahl ayukws tgus, dim luu- dox̱ loosim̓, gilo ji g̱ooḵ’asisim̓ loot.

Hlaa hliskwhl tx̱oox̱kwdiit, wilk’ii huxw sigyootkwdiit. Bibax̱diit, n̓iwilt huxw nax̱n̓adiithl w̓ii x̱sduutkw, iit huxw gwin gwilks-haphapkwhl ii’uxwt. Hlaa haw̓hl w̓ii x̱sduutkw, n̓iwil huxw hihl hanaḵ’: “Way gom̓, ksi-gixga’askwsim̓.” Gwinaadiihl w̓ii bilaa. Gwiis bilaahl was gus-dis. Dim luu-dox̱hl ayukws tgus loosim̓, gilo ji han̓iihashuskwsim̓ loot. N̓ihl dim wahl gwiis g̱anm̓ala’asim̓hl, ’Gwiis Bilaa.’

Wilk’ii sit’aama’am bax̱diit n̓iwilt g̱aks ga’adiithl g̱alts’ap wil bakwdiit. Nidiit wilaaxhl gat naa n̓idiit, n̓iwilt yeetdiithl lim’ooy̓. Hlaa k’atskwdiit, dimt wilaa wilaaxhl gat naa n̓idiit, iit gwin̓adiit dimt anooḵhl sim’oogithl dim jag̱am-gyoodiit. N̓iwil gwilks-mahlkwdiit, n̓iwilt g̱aks wilaaxhl gat naa n̓idiit. Liksgigat wilaa jipjapdiit g̱an̓agwihl kw’itkw’ootkwdiit.

Wilk’iit sit’aama’am t’ukws-doḵdiithl lugum g̱al’inḵdiit. Sim n̓iwilt dox̱diithl g̱al’inḵ lax̱-ts’eehl aks wilk’ii hak’sim luu-hilyaltkwt ahl hli g̱adipdiit. Hlaa t’ukws- g̱oodahl lukwdiit ii w̓ii g̱ak’elihl wil dox̱t tgun lax̱-ts’eehl aks. Luu-aamhl g̱oothl sim’oogit, iit t’aadihl w̓ii lil̓igit. Iit huwo’ohl gat, gwinga’adit wil hak’sim dildilsihl gwisliskwt.

Hlaa aamhl g̱an̓agwit n̓iwil his sim’oogit Gitx̱’un as sim’oogit Haym̓aas: “Dim guudim̓hl nax̱nog̱am x̱sgaak dim n̓ii-t’aa lax̱-pts’aans Gitx̱’un. Ii Haym̓aas dim an guuhl nax̱nog̱am G̱amaats, dim n̓ii t’aa lax̱-pts’aan.” Iit guus Gitx̱’unhl gwiis bilaa, ii gwiis liplip’ilhl dii guudis Haym̓aas ahl dim wahl gwiis g̱am̓ala’adiit.

6. N̓eeḵhl
(nidi wilaaks adawaak tgun)
7. Wiyitgum hanaḵ’ (G̱anaaw̓)
8. G̱anaaw̓

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. Ḵ’ay yukwhl kw’oot’ishl g̱ag̱oothl hli gadihl g̱alts’ap wil kw’ootkwhl gwislisim hanaḵ’s Gitx̱’un, wat as Ḵ’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. Ḵ’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.

9. T’aam Ts’imilx
(nidi wilaaks adawaak tgun)
10. (nidii sim wilaakst, ligii w̓ii n̓agum ts’aḵhl hagwil̓ooḵ’ oo ligii biyooskw)
Figure 10
Content

Crest Stories:

1. Eagle on a nest
(story unknown)

2. Plain section of pole
(story unknown)
3. Squirrel chewing a pine cone
(story unknown)
4. Cormorant
(story unknown)

5. Sea Eagle

The story of the Thunderbird or Eagle crest originates from the Eagle house of Lax̱luuks chief Gitx̱’un, together with the Git wats’inaalukw Raven house of chief Haym̓aas.

Long ago, Gitx̱’un’s son (who belonged to the Raven/Frog tribe, according to his mother’s lineage) and his cousin (who belonged to the Eagle tribe, according to his matrilineal descent) decided to go halibut fishing. They paddled out one morning in their canoe to a place where they thought the halibut fishing would be good.

They arrived at the fishing spot at high tide. The water was calm and the day was sunny. They wanted to wait for the slack tide, so they picked up a long piece of kelp in the water and tied their canoe to it. Then they lied down in the canoe and they both went to sleep. While they slept, the kelp broke off from the bow and they drifted away.

They didn’t wake up until much later to discover their canoe had broken away. They had drifted far out to sea and they couldn’t see land, and they didn’t know what to do. They were frightened, but as night came and there was nothing to do but go back to sleep.

They suddenly awoke the next morning when their canoe hit something. They were under a huge house supported on wooden pilings, and there was a trap door in the bottom. The door opened, and a slave looked down at them. He said, “Come up – the Chief wants to see you.”

They went up and found themselves inside a huge longhouse, and there were all kinds of seafood prepared for a feast. A little mouse came along and warned them, “The Chief of the Air has taken you. Be careful when you eat. When you eat your food, don’t blow on it, or a huge storm will fall on you and you will perish.” So they started eating their food, and they were careful not to blow on it.

The Chief had two beautiful daughters. He said, “You are going to take my daughters as your wives.” In short order, the boys married the Chief of the Air’s daughters.

The boys didn’t realize that many years were passing. While they thought they were living there for only a few days, they were growing into young men. After a while they became homesick, and they wanted to go back to their own village. The Chief agreed to let them return home, and he helped them to get ready. The slaves filled their canoe with cedar bent boxes full of all kinds of dried seafood – dried cockles, halibut, sea lion, salmon and much more.

As they brought the boxes of food, the Chief’s wife patted them with her hand and made them small, so they were able to fit many boxes into the canoe. When the two young men were ready to leave, the Chief’s wife joined them for the journey. She tapped the canoe, and it began to move by itself.

As they travelled over the sea, they soon heard a loud noise behind them. The woman told them to hide under their cedar bark mat and not to look out until the noise had passed. “If you look out, we will perish,” she warned. Finally the noise faded and she told them, “You can now look out behind you.”

The sky to the south of them was painted across the horizon with all different colours. It was a beautiful sunset, called “Gwiis Liplapil” in Nisg̱a’a. The woman told them, “That’s what you will name your regalia blanket – ’Beautiful Sunset of many colours’. This crest will be in both of your houses – don’t argue over it.”

They travelled again, and again they heard a loud noise. The woman told them to hide under the mat and not to look back. The noise passed, and she told them they could look back.

They lifted their heads and they saw a huge eagle head on the water. It was a giant supernatural eagle – only his head, with its white hair spread wide across the sea horizon. “The name of the vision is Baahlkw x̱gaak,” said the woman. “This crest will be in both of your houses – don’t argue over it.”

They started travelling again, and soon they saw the shoreline in the distance. They came to the shore and they entered a bay to have something to eat. As soon as they stopped in the bay, again there was a loud noise and the woman told them to hide under the mat. When the noise stopped, she told them, “You can look out now, and look down in the water.”

They saw a giant starfish in the depths beneath them, with the figure of a man on each of its arms, and covered with abalone shells. “That’s the Supernatural Starfish,” said the woman. “You will take it as a crest, and it will be in both of your houses – don’t argue over it.”

After they had something to eat, they started to move again. They heard a loud noise again, and once more they hid themselves. When they looked behind afterwards, they saw a huge abalone shell, called “Gwiis bilaa” in Nisg̱a’a. The woman told them, “You will take the Abalone as a crest of your houses, and you will use it in your regalia blanket.”

They travelled again, and they finally reached the village from whence they had come many years before. The people did not recognize them, and they wondered who they were. The two young men sang a peace song as they arrived in their canoe, to signify they came to the village in peace. They asked permission to step ashore and they introduced themselves. The people didn’t recognize them because they had been gone for so long.

They unloaded all of the cedar bent boxes from the canoe. As soon as they put them on the ground, the boxes grew again to their normal size. In the end, there was a huge pile of boxes on the beach, and the chief was very happy. He put up a huge feast and invited people from all over to celebrate the return of the young men.

Later, Chief Gitx̱’un said to Chief Haym̓aas, “We will take the Supernatural Eagle as a crest,” and it became a totem pole crest of the Eagle tribe. The Raven tribe took the Supernatural Starfish as a crest for their poles. Gitx̱’un took the Abalone for his chief’s regalia blanket, and the Ravens took the Beautiful Sunset for their regalia blanket.

6. Whale
(story unknown)
7. Weeping (Frog) Woman
8. Frog

Figures 7 and 8 relate the story of the Weeping Woman.

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.

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.

9. Sitting Beaver
(story unknown)
10. (crest uncertain – possibly Long Sharp Nose Monster or Mosquito)
Figure 10