This short text was dictated to explain specimen no. 10 (new series) = no. 97: hinkiicim, used for n̉uššiƛ (“giving away”) in ʕict̉uuɬa potlatch when another tribe is invited. Obtained by tayiiʕa from his mother’s side at Ucluelet. μan in back with loose swinging arms is taak̉upšiiɬ “whales always come to shore when he spears them”); he was chief at k̉ʷayimta, about ¼ mile west of Ucluelet. Man in front is his son, named niixʕin (this was tayiiʕa’s first name) “best hunter for sea-lions” (hardly accurately translated). He went to sleep and dreamt that sea-lion told him to get name niixʕin. He was still wiktaqyu (not yet ƛuukʷaana) when he met experience narrated in text and represented in mask. Middle part of mask represents cave of wolves into which niixʕin went in. At bottom is wolf on which he rode. Two holes represent two doorways leading into cave. Red piece of wood with cross-hatching and blue and gold circles represent what is on rock of wolf-cave in front. Above are other carvings on this rock. Slit between two pieces of wood represents trail leading to doors. When he had finished with wolves, he was saan̉ak, as represented by saan̉akuxsim on top of mask in front. Arms of man in rear are pulled out (see p. 35a) [vi:36]any time during song. In back is k̉ayiicuk “cedar-bark dyed in black clay” and down. These features are merely conventional. Mask made by qiiwaaš (= ? qeewaas “goes out sideways from his ʔuusimč cave;” whale hunter’s name). Specimen no. 9 (new series) = no. 96:__ Headmask for paaƛpaaya, used in dance with ħaacħuuɬa song. Dance performed just before lots of money is to be given away. Duck on top is miixtač bird, who is “great medicine” for hunters. Man in center is one who got miixtač. Two hands outspread show that he got what was very hard to catch. tayiiʕa got tupaati for mask from his mother, who was Ucluelet. Bottom part is merely conventional figure to put other features on. Dancer comes in with strings of mask loose. When, in song, they come to ʕimtšiƛ part (song goes with mask), strings are pulled tight and bird figure jumps together. At end of ʕimtšiƛ, strings are let down again. Made by Ucluelet man (qeewaaš), related to tayiiʕa on his mother’s side. Words of chorus (in Nootka) are: __ n̉aacseeʔisim ħaw̉iɬaħ waħšiƛʔaaqƛaħ ʔaye hixʷaɬtup you will watch me I am ‘chief’, I shall throw away much wealth, money. have much property First two words are sung in Kwakiutlː__ χaaw̉aacuuwa kiikiiqama (= n̉aacseeʔisim) (= ħawiɬaħ) ʔuʔuyiqħʔaƛitweʔin c̉iiqa maačinƛ he sang song Tsika (as) he went into house. Specimen no. 11 (new series) = no. 98: __ ħuquuma used to put up in corner of (potlatch) house to take care of his people. He watches over all, and is called ʔiič̉im “old man.” Name: ɬaapħiitap (now name of tayiiʕa) “holding tribes down by flapping with wings.” He used to be given food to eat in his mouth (dry fish and whale meat, which would be changed every two weeks about). If he was not given food, he got angry. They addressed prayers to him. tupaati is Nitinat in origin. ɬuutisim got it from his father. Made by ɬuutisim. Marks on chin and cheeks represent stars which everybody sees, i.e., he is seen by everybody, just like stars. Red triangles on top represent sea-gull feathers.
138.1
ʔukɬaama
ʔukɬaa
name
-maˑ
3.IND
it is called
ʔaħ
ʔaħ
this
this
taak̉upšiiɬ
taak̉upšiiɬ
Causes-whales-to-run-to-shore-when-speared
Causes-whales-to-run-to-shore-when-speared
.
This one is named Causes-whales-to-run-to-shore-when-speared.
pg. 35 begins here
138.2
ʔukɬaama
ʔukɬaa
name
-maˑ
3.IND
it is called
ʔaħ
ʔaħ
this
this
niixʷʕin
niixʷʕin
Coiling-Sound (mask)
Coiling-Sound
.
This one is named Coiling-Sound.
138.3
wiiktaqyu
wiktaqyu
uninitiated
he was uninitiated
kʷiisaħi
kʷiisaħi
sea-mammal hunter
hunter
.
The hunter was not initiated (in the Tluukwana).
138.4
ƛuukʷaaniičiʔaƛweʔin
ƛuukʷaaniičiƛ
Wolf Ritual initiate
-ˀaƛ
NOW
-weˑʔin
3.QT
he got initiated in the Wolf Ritual
tuuksimčkʷačiƛ
tuuksimčkʷačiƛ
train for getting sea lions
train for getting sea lions
.
He got to be initiated when he was training for sea-lions.
138.5
hiniipšiƛ
hiniipšiƛ
get
he got it
ƛuukʷaana
ƛuukʷaana
Wolf Ritual
the Wolf Ritual
ʔiš
ʔiš
and
and
hinkiicim
hinkiicim
head-mask
head-mask
.
He got both a Tlukwana and a headmask.
138.6
ʔukuxsiƛ
ʔukuxsiƛ
wear on the head
he put on his head
hinkiicim
hinkiicim
head-mask
head-mask
.
He put the headmask on his head.
138.7
kamitqšiʔaƛweʔin
kamitqšiƛ
run
-ˀaƛ
NOW
-weˑʔin
3.QT
he ran
hitaaqƛ̉iʔaƛ
hitaaqƛ̉iƛ
go into woods
-ˀaƛ
NOW
going into the woods
hiniisʔaƛ
hiniis
take along
-ˀaƛ
NOW
taking along
hinkiicim
hinkiicim
head-mask
head-mask
.
He ran into the bush, taking along the headmask.
S recorded -'at on the verb and then removes it, obviously not appropriate here.
138.8
sukʷiʔaƛ̉at
sukʷiƛ
take
-ˀaƛ
NOW
-ˀat
PASS
he was taken
ʔuħʔat
ʔuħʔat
by
by
q̉aanaaƛ̉a
q̉aanaaƛ̉a
wolf
wolves
.
He was taken by the wolves.
138.9
ʔucaʔap̉aƛ̉at
ʔucaʔap
make s.o. go
-ˀaƛ
NOW
-ˀat
PASS
he was taken to
nučiiʔi
nučiˑ
mountain
=ʔiˑ
DEF
the mountain
.
He was taken to the mountains.
138.10
hineeʔiʔaƛ
hineeʔiƛ
enter house
-ˀaƛ
NOW
he entered the house
histiiʔiʔaƛ
histiiʔiƛ
enter house
-ˀaƛ
NOW
going into the house
maħt̉iiʔak
maħt̉ii
house
-ˀak
POSS
the house of
q̉aanaaƛ̉a
q̉aanaaƛ̉a
wolf
wolves
.
He went into the house of the wolves.
138.11
ʔuyuʔaɬʔaƛ
ʔuyuʔaɬ
see
-ˀaƛ
NOW
he saw
q̉aanaaƛ̉a
q̉aanaaƛ̉a
wolf
wolves
ƛuukʷaana
ƛuukʷaana
Wolf Ritual
the Wolf Ritual
.
He saw the wolf Wolf Ritual.
138.12
yaaɬweeʔin
yaaɬ
there
-weˑʔin
3.QT
they were there
ʔaanaħi
ʔaanaħi
just
just
ƛuukʷaana
ƛuukʷaana
be performing
be performing
.
There they were just doing the Wolf Ritual.
138.13
waɬsaap̉aƛ̉at
waɬsaap
take s.o. home
-ˀaƛ
NOW
-ˀat
PASS
they took him home
m̉aw̉aaʔaƛ̉at
m̉aw̉aa
take home
-ˀaƛ
NOW
-ˀat
PASS
they took him home
hitinqsan̉ap̉aƛ̉at
hitinqsan̉ap
take down to the beach
-ˀaƛ
NOW
-ˀat
PASS
they took them down to the beach
t̉aqsiɬa
t̉aq1
unchanged
-siɬa
do
doing so unchanged
hiɬħʔat
hiɬ
LOC
-(q)ħ3
BEING
-ˀat
PASS
he was there
ƛ̉akmaqis
ƛ̉akmaqis
Tlakmaqis
White-pine-Beach
.
They took him home; he was brought down to the beach, nothing more; he was there at White-pine-Beach (in the Ucluelet territory).
138.14
sukʷiʔaƛ̉at
sukʷiƛ
take
-ˀaƛ
NOW
-ˀat
PASS
he took
n̉uw̉iiqsakʔi
n̉uw̉iˑqsu
father
-ˀak
POSS
=ʔiˑ
DEF
his father
.
He took his father.
138.15
wik̉iičim
wik
not
-ˀiˑčim
2>3p.FUT.IMP
don't be
ƛ̉ičiƛ
ƛ̉ičiƛ
shoot
shooting
q̉aanaaƛ̉am̉inħʔi
q̉aanaaƛ̉a
wolf
-m̉inħ
PL
=ʔiˑ
DEF
the wolves
qaħšiƛuusaħ
qaħšiƛ
die
-(w)uus2
3.Rel.Dub
-(m)aˑħ
1s.IND
I might die
.
"Do not shoot the wolves, for I would die."
138.16
waɬšiʔaƛ
waɬšiƛ
go home
-ˀaƛ
NOW
he went home
ʔucačiƛ
ʔucačiƛ
go to
going to
maħt̉iiʔakʔi
maħt̉ii
house
-ˀak
POSS
=ʔiˑ
DEF
his house
.
He went home to his house.
138.17
takuk̉ʷaƛ
takuk
at once
-ˀaƛ
NOW
right away it began
ƛuukʷaaniičiʔaƛ
ƛuukʷaaniičiƛ
perform Wolf Ritual
-ˀaƛ
NOW
performing Wolf Ritual
hiɬħʔat
hiɬ
LOC
-(q)ħ3
BEING
-ˀat
PASS
there
maħt̉iiʔakʔi
maħt̉ii
house
-ˀak
POSS
=ʔiˑ
DEF
his house
.
Right away the Wolf Ritual began there in his house.
138.18
ʔuʔuyaqħʔaƛitweʔin
ʔuʔuyaqħ
sing
-ˀaƛ
NOW
-(m)it
PAST
-weˑʔin
3.QT
he sang
c̉iiqaa
c̉iiqaa
sing secret chant
singing secret chants
maačinƛ
mačinawiƛ
enter house
entering the house
.
He sang a secret chant as he entered the house.
is there a song here?? VI:36