Full download ebook at ebookmass.

com

Violence Against Women and Criminal Justice in

Africa: Volume II: Sexual Violence and
Vulnerability 1st Edition Ashwanee Budoo-Scholtz
For dowload this book click link below
https://ebookmass.com/product/violence-against-
women-and-criminal-justice-in-africa-volume-ii-
sexual-violence-and-vulnerability-1st-edition-
ashwanee-budoo-scholtz/

OR CLICK BUTTON

DOWLOAD EBOOK

Download more ebook from https://ebookmass.com

More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Sexual Violence in Australia, 1970s–1980s : Rape and

Child Sexual Abuse 1st Edition Lisa Featherstone

https://ebookmass.com/product/sexual-violence-in-
australia-1970s-1980s-rape-and-child-sexual-abuse-1st-edition-
lisa-featherstone/

Every 90 Seconds: Our Common Cause Ending Violence

Against Women 1st Edition Anne P. Deprince

https://ebookmass.com/product/every-90-seconds-our-common-cause-
ending-violence-against-women-1st-edition-anne-p-deprince/

Capable Women, Incapable States: Negotiating Violence

and Rights in India Poulami Roychowdhury

https://ebookmass.com/product/capable-women-incapable-states-
negotiating-violence-and-rights-in-india-poulami-roychowdhury/

Parricide and Violence Against Parents throughout

History: (De)Constructing Family and Authority? 1st
Edition Marianna Muravyeva

https://ebookmass.com/product/parricide-and-violence-against-
parents-throughout-history-deconstructing-family-and-
authority-1st-edition-marianna-muravyeva/
Women in Contemporary Latin American Novels:
Psychoanalysis and Gendered Violence 1st Edition
Beatriz L. Botero (Eds.)

https://ebookmass.com/product/women-in-contemporary-latin-
american-novels-psychoanalysis-and-gendered-violence-1st-edition-
beatriz-l-botero-eds/

Political Violence and Oil in Africa: The Case of

Nigeria 1st ed. Edition Zainab Ladan Mai-Bornu

https://ebookmass.com/product/political-violence-and-oil-in-
africa-the-case-of-nigeria-1st-ed-edition-zainab-ladan-mai-bornu/

State, Violence, and Legitimacy in India 1st Edition

Santana Khanikar

https://ebookmass.com/product/state-violence-and-legitimacy-in-
india-1st-edition-santana-khanikar/

Searching for Boko Haram: A History of Violence in

Central Africa Scott Maceachern

https://ebookmass.com/product/searching-for-boko-haram-a-history-
of-violence-in-central-africa-scott-maceachern/

Religion, Extremism and Violence in South Asia 1st

Edition Imran Ahmed

https://ebookmass.com/product/religion-extremism-and-violence-in-
south-asia-1st-edition-imran-ahmed/
 SDG: 5
Sustainable Development Goals Series Gender Equality

Violence Against Women and

Criminal Justice in Africa:
Volume II
Sexual Violence and Vulnerability
Edited by
Ashwanee Budoo-Scholtz · Emma Charlene Lubaale
Sustainable Development Goals Series
The Sustainable Development Goals Series is Springer Nature’s inau-
gural cross-imprint book series that addresses and supports the United
Nations’ seventeen Sustainable Development Goals. The series fosters
comprehensive research focused on these global targets and endeavours to
address some of society’s greatest grand challenges. The SDGs are inher-
ently multidisciplinary, and they bring people working across different
fields together and working towards a common goal. In this spirit, the
Sustainable Development Goals series is the first at Springer Nature to
publish books under both the Springer and Palgrave Macmillan imprints,
bringing the strengths of our imprints together.
The Sustainable Development Goals Series is organized into eigh-
teen subseries: one subseries based around each of the seventeen respec-
tive Sustainable Development Goals, and an eighteenth subseries, “Con-
necting the Goals,” which serves as a home for volumes addressing
multiple goals or studying the SDGs as a whole. Each subseries is
guided by an expert Subseries Advisor with years or decades of experience
studying and addressing core components of their respective Goal.
The SDG Series has a remit as broad as the SDGs themselves,
and contributions are welcome from scientists, academics, policymakers,
and researchers working in fields related to any of the seventeen
goals. If you are interested in contributing a monograph or curated
volume to the series, please contact the Publishers: Zachary Romano
[Springer; [email protected]] and Rachael Ballard [Palgrave
Macmillan; [email protected]].

More information about this series at

http://www.palgrave.com/gp/series/15486
 Ashwanee Budoo-Scholtz ·
Emma Charlene Lubaale
Editors

Violence Against
Women and Criminal
Justice in Africa:
Volume II
Sexual Violence and Vulnerability
Editors
Ashwanee Budoo-Scholtz Emma Charlene Lubaale
Faculty of Law Faculty of Law
Centre for Human Rights Rhodes University
University of Pretoria Grahamstown/Makhanda, South Africa
Hatfield, Pretoria, South Africa

ISSN 2523-3084 ISSN 2523-3092 (electronic)

Sustainable Development Goals Series
ISBN 978-3-030-75952-0 ISBN 978-3-030-75953-7 (eBook)
https://doi.org/10.1007/978-3-030-75953-7

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature
Switzerland AG 2022
This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher,
whether the whole or part of the material is concerned, specifically the rights of translation, reprinting,
reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical
way, and transmission or information storage and retrieval, electronic adaptation, computer software,
or by similar or dissimilar methodology now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc. in this
publication does not imply, even in the absence of a specific statement, that such names are exempt
from the relevant protective laws and regulations and therefore free for general use.
The publisher, the authors and the editors are safe to assume that the advice and information in this
book are believed to be true and accurate at the date of publication. Neither the publisher nor the
authors or the editors give a warranty, expressed or implied, with respect to the material contained
herein or for any errors or omissions that may have been made. The publisher remains neutral with
regard to jurisdictional claims in published maps and institutional affiliations.

Color wheel and icons: From https://www.un.org/sustainabledevelopment/, Copyright © 2020 United

Nations. Used with the permission of the United Nations.
The content of this publication has not been approved by the United Nations and does not reflect
the views of the United Nations or its officials or Member States.

Cover credit: Korndanai Vitthayanukarun/EyeEm

This Palgrave Macmillan imprint is published by the registered company Springer Nature Switzerland
AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
 To,
Every woman survivor of violence who is denied justice.
 Foreword

Violence against women and girls is perhaps one of the most critical
issues dominating discussions on the agendas of states across the African
continent. This scourge is neither new nor unique to the African conti-
nent. Over the past few decades, however, it has become an increasingly
public issue across states in Africa. The pervasiveness of violence against
women and girls has seen some states label the scourge a national crisis
warranting immediate redress. It can be considered as one of the main
challenges to the realisation of women’s rights in Africa.
Criminal justice systems in Africa have a fundamental role to play
in the eradication of violence against women. Disheartening, however,
progress has been extremely slow as far as holding perpetrators of such
violence to account is concerned. A significant number of cases, if at all
reported, hardly make it through the criminal justice system. All consid-
ered, it is indisputable that violence against women and girls on the
African continent has reached alarming levels. It is equally irrefutable
that criminal justice responses are generally wanting. But equally unde-
niable is the fact that most African states have made multiple reforms
to national laws. Many have also committed themselves to international

vii
viii Foreword

obligations by way of ratification of treaties relevant to addressing the

scourge of violence against women and girls. Even so, these strides have
not generally translated into better criminal accountability across justice
systems in Africa. The challenges and prospects of criminal justice for
women and girls in Africa, despite these reforms, have hardly been the
subject of scholarly discussion.
The two edited volumes of this publication fill in this scholarly gap.
They echo the provisions of article 4 of the Protocol to the African
Charter on Human and Peoples’ Rights (Maputo Protocol) that requires
States parties to adopt and enforce laws, including punishing perpetra-
tors, to ensure the elimination of violence against women. The contri-
butions present a comprehensive and rigorous overview of the salient
features and major developments in Africa’s criminal justice systems in
as far as justice for women is concerned, while also focussing on vulner-
able women. It offers a unique insight into the practical challenges of
advancing justice for women in cases of violence in the different regions
in Africa.
As someone who has been engaged on women’s rights on the conti-
nent, including on the issue of violence against women, I believe that the
publication of these two volumes is timely and that the recommendations
therein, if implemented, can ensure more accountability for violence
against women in the criminal justice systems of African countries.

Yaoundé, Cameroon Commissioner Lucy Asuagbor

African Commission on Human and
Peoples’ Rights’
Outgoing Special Rapporteur on the
Rights of Women in Africa
 Acknowledgments

The editors wish to express their appreciation to all authors for their
patience and dedication in this process, with them having to work with
close deadlines. The chapters in this volume could not have been finalised
without the independent reviewers’ insightful comments. Special thanks
go to the editorial team at Palgrave Macmillan, especially to Naveen
Dass and Josephine Taylor, in ensuring that the publication was on time.
Emma thanks the Research Office of Rhodes University for funding her
trip to Pretoria from Grahamstown so that she can have working sessions
on the book with Ashwanee. Ashwanee is grateful to the financial support
of the Centre for Human Rights, Faculty of Law, University of Pretoria,
for assisting her in securing an editorial assistant, Janet Gbam, whose
work is also acknowledged.

ix
 Contents

Part I Introduction
1 Introduction 3
Ashwanee Budoo-Scholtz and Emma Charlene Lubaale

Part II Sexual Violence Against Women and Girls and

Criminal Justice
2 Responding to Sexual Violence, Protecting Survivors
and Ending Impunity in Ghana 13
Christine Dowuona-Hammond and Ama F. Hammond
3 Access to Justice for Female Victims of Sexual
Violence in Uganda 53
Charlotte Kabaseke and Barbara Kitui
4 Women as Survivors of Sexual Violence in Zambia:
The Unheard Voices 87
Ellah T. M. Siang’andu

xi
xii Contents

5 Combating Marital Rape: The Law and the Criminal

Justice System in Uganda 109
Patricia A. P’Odong and Barbara L. Can
6 Accountability for Sexual Exploitation and Abuse
by United Nations Peacekeepers: Case Studies
of the Democratic Republic of Congo and Central
African Republic 139
Linda Mushoriwa, Esther Njieassam, and Pierre T. Bata
7 Conflict-Related Sexual Violence in the North-East
Nigeria: Strengthening Legal Responses 171
Iyabode Ogunniran
8 Prospects for Reparations for Victims
of Conflict-Related Sexual Violence in Uganda 201
Josephine Ndagire
9 Incorporating Human Rights in the Fight Against
Police Sexual Violence in Malawi 235
Pachalo Mwenelupembe

Part III Criminal Justice and Women in Situations of

Vulnerability in Africa
10 The Invisible Woman: Limits to Achieving Criminal
Accountability for Violence Against Women
with Disabilities in Africa 259
Adetokunbo Johnson and Satang Nabaneh
11 The Right to Maternal Healthcare of Migrant
and Refugee Women in South Africa and Uganda:
Criminal Accountability as a Tool to Addressing
Violation 303
Jackline N. Hakim, Annette Lansink,
and Emma Charlene Lubaale
 Contents xiii

12 Access to Justice for Women in Eswatini: HIV-Positive

Women as a Vulnerable Population 339
Simangele D. Mavundla, Ann Strode, and Zaynab Essack
13 Protection of Refugee Women and Girls from Sexual
and Gender-Based Violence Under International Law 371
Charity O. Kaniye-Ebeku and Taiwo Odumosu
14 Margins Within the Marginalised: Violence
and Access to Justice of Lesbians, Bisexual and Queer
Women in Africa 397
Arudi Laurah

Index 421
 Notes on Contributors

Pierre T. Bata is a Doctor of International Law from the Catholic

University of Central Africa (UCAC). He is currently a teacher at UCAC
and coordinator of bachelor’s degrees in legal and political science from
the same institution. His work relates generally to issues related to Inter-
national Human Rights Law, the law of armed conflict, the law of
humanitarian action, the law of peace. He conducts in-depth research
on the issue of sexual abuse and violence in Africa.
Ashwanee Budoo-Scholtz is the programme manager of the Master’s in
Human Rights and Democratisation in Africa at the Centre for Human
Rights, Faculty of Law, University of Pretoria. She holds a doctorate and
master’s degree in law from the University of Pretoria and a bachelor’s
degree in law from the University of Mauritius. Her research, teaching
and training areas are the African human rights system, with a focus on
women’s and girls’ rights. She was previously a project coordinator of the
Women’s Rights of the Centre for Human Rights. In this role, she worked
with and supported the research and standard-setting functions of the
African Commission on Human and Peoples’ Rights’ Special Rapporteur
on the Rights of Women in Africa (for example the general comment

xv
xvi Notes on Contributors

on child marriage adopted by the African Commission and the African

Committee of Experts on the Rights and Welfare of the Child, the
African Commission’s report on child marriage and state reporting work-
shops). Dr. Budoo-Scholtz is a member of the Editorial Committee of the
African Human Rights Yearbook and the Global Campus Human Rights
Preparedness. She has a proven track record in conducting research, with
publications in peer-reviewed journals and chapters in books.
Barbara L. Can is a lawyer and member of the Network of Public
Interest Lawyers. She holds a Bachelor’s degree in Law from Makerere
University and a Post Graduate Diploma in Legal Practice and Legal Aid
from the Law Development Centre, Kampala. She is a researcher with
an interest in disability rights, girls’ and women’s rights, children’s rights,
legislative drafting and advocacy.
Christine Dowuona-Hammond is an Associate Professor at the School
of Law, University of Ghana and the Managing Partner of Hammond
Law Company, a Legal Consultancy firm in Ghana which special-
izes in Legal Research, Policy Analysis and Reform and Development
Consultancy. Her areas of specialization and research interests include
Contract Law and Negotiation; Commercial Law; Gender and Devel-
opment; Consumer Law and Policy and the Law of Succession. She has
been Legal Consultant to the Economic Community of West African
States (ECOWAS) and consulted widely for international organisations
including Carnegie Foundation, the World Bank, UNDP, DANIDA,
UNICEF and GIZ.
Zaynab Essack is a research psychologist and senior research specialist
at the Human and Social Development Programme at the Human
Sciences Research Council. She obtained a Ph.D. in Psychology from the
University of KwaZulu-Natal (2015) on the topic: An empirical study
of standards of prevention in South African HIV vaccine trials: Norms,
perspectives, and practices. Zaynab’s current research interests include the
sexual and reproductive well-being of adolescents and young women and
developing and evaluating interventions to address current social issues
 Notes on Contributors xvii

in high-poverty and high HIV-prevalence communities. She is also inter-

ested in issues of race, inequality and identity. She is a member of the
HSRC Research Ethics Committee.
Jackline N. Hakim holds an LLB from the University of the Gambia,
an LLM in Human Rights and Democratisation in Africa from the
University of Pretoria. She is currently a human rights researcher on
children’s right in South Sudan and Ethiopia.
Ama F. Hammond is Senior Lecturer at the University of Ghana School
of Law, where she teaches the laws of Contract, Equity, and Succession,
among other subjects, and coordinates the School’s graduate programme.
She is also the Deputy Editor of the University of Ghana Law Journal.
Her research interests include legal pluralism, law and colonialism and
the law of succession. Her publications have tended to focus on issues
relating to law and society, emphasizing how law affects social change
and policy, and how societal processes also influence law. She has worked
as a Consultant and undertaken various research projects commissioned
by national and international organizations in the areas of Contract law,
Traditional Governance, Peace and Governance, Children’s Rights, and
Property Rights, among others. She served as a member of the Law
Reform Commission of Ghana, and a member of the Joint Steering
Committee of the Ascertainment of Customary Law Project (ACLP).
Ama Hammond holds a Ph.D. in law from the University of British
Columbia, Vancouver, Canada; a Master of Laws degree from Harvard
Law School, Massachusetts, USA; a Bachelor of Laws degree from the
University of Ghana; and a Bachelor of Arts degree from the University
of Cape Coast, Ghana.
Adetokunbo Johnson holds a Doctor of Philosophy in Human Rights
(D.Phil.) from the Faculty of Law, University of Pretoria. In her thesis,
‘The voiceless woman: Countering dominant narratives concerning
disabled women in Nigeria’ she asked whether law and specifically the
human rights framework can speak to the lived realities and experiences
of the disabled woman in Nigeria. She holds a Master of Philosophy
(M.Phil.) in Multidisciplinary Human Rights from the University of
Pretoria; a Master of Arts (M.A.) in Human Rights from the University
xviii Notes on Contributors

of Kent, Canterbury, United Kingdom and Bachelor of Science (B.Sc.)

from Babcock University, Ogun State, Nigeria. She is a human rights
researcher, advocate and scholar. Her research interests include a broad
range of issues related to human rights, women’s rights, disability rights
and intersectionality.
Charlotte Kabaseke is an advocate of the Courts of Judicature of
Uganda. Charlotte obtained a Bachelor of Laws Degree (LLB) from
Uganda Christian University and Postgraduate Diploma in Legal Prac-
tice from the Law Development Centre, Kampala, following which she
obtained a Master of Laws Degree (LLM) from Makerere University,
Kampala, Uganda. She is a UN Fellow, having attended the United
Nations (UN) International Law Fellowship Programme in July 2019.
She is also an alumnus of the Hague Academy of International Law
having attended the Summer course on Public International Law in July
2019. Charlotte worked as a Legal Assistant (Advocate) at the Justice
Centres Uganda, a legal aid service provider. She was appointed Lecturer
of Laws at Bishop Stuart University, Mbarara, Uganda and later became
an acting Dean of the Faculty of Law in the same institution. At the
same time, she practiced as an advocate with Nakuya and Co. Advocates,
Kampala, Uganda. Charlotte recently obtained a PhD from the Research
Institute of Environmental Law at the School of Law, Wuhan University,
Wuhan, China. Charlotte’s research is focused on the intersectionality
between Gender and Environment in East Africa. Her research interests
include among others, environmental law and policy, human rights law,
Gender and the Law, Family law and Criminal law. She has previously
researched on refugee rights in Uganda, sexual violence against women
as well as child trafficking in Uganda.
Charity O. Kaniye-Ebeku is a Doctoral Candidate at University of
Nicosia, Cyprus. She obtained her Bachelor of Laws (LLB) from the
University of Huddersfield UK, Master of Laws (LLM) from Liverpool
John Moores University UK and BL Nigerian Law School. Currently,
she is a Law Lecturer at the University of Port Harcourt, Nigeria. She
has keen interest on issues regarding the human rights of women and
children. She has attended a lot of learned conferences locally and inter-
nationally and has productive papers published in academic journals.
 Notes on Contributors xix

She is a member of some professional bodies such as the Nigerian Bar

Association (NBA), International Bar Association (IBA), Chartered Insti-
tute of Arbitrators (CIArb) UK, Nigeria Branch, Nigerian Association
of Law Teachers (NALT), Ikwerre Daughters Lawyers Association where
she is the current Vice Chairperson and African Women Lawyers Associ-
ation (AWLA) where she is presently holding the position of an Assistant
Coordinator, Rivers State branch, Nigeria.
Barbara Kitui works with a government justice reform programme,
the Justice Law and Order Sector, Ministry of Justice and Constitu-
tional Affairs in Uganda. She previously worked with the Foundation
for Human Rights Initiative (non-governmental organization) special-
izing in access to justice and legal empowerment for deprived, marginal-
ized and vulnerable persons. While in private practice, she specialized in
commercial, family and land law. She holds a Master of Laws in Human
Rights and Democratisation in Africa, University of Pretoria; Diploma
in Legal Practice, Law Development Centre; and a Bachelor of Laws
Degree, Makerere University.
Annette Lansink holds law degrees from universities in South Africa
and the Netherlands. She is the former Dean of the School of Law at
the University of Venda and has extensive experience in higher educa-
tion and contributed to the transformation of the university in numerous
leadership roles. Her research interests are in the areas of public interna-
tional law, human rights and gender. She was Rapporteur on women and
migration for the global International Law Association’s Committee on
Feminism and International Law. Consistent with her multi-disciplinary
approach, she has in recent years again focussed her attention on African-
isation of legal education and epistemologies of the South. Given the
breadth of her interests, she has published nationally and internationally
in both scholarly journals and the popular media and delivered papers in
many countries, institutions and fora, including the United Nations.
Arudi Laurah is a human rights defender drawn towards issues of
women, gender and sexual minorities. To fulfil this vision the endeavour
is governed by principles that exhibit the creation and documentation
of authentic information, the zeal for social justice through advocacy,
xx Notes on Contributors

the quest for the realisation of equity, the explicit inclusion and protec-
tion of all persons and the accountability of state parties to international
and regional obligations that they have acceded to. She holds an M.Phil.
(Human rights and Democratisation in Africa) from the University of
Pretoria and Bachelor of Arts in Humanities and Social Sciences from
Kent University.
Emma Charlene Lubaale is an associate professor at the Faculty of Law
of Rhodes University. She has previously taught law at the University
of Venda. Prior to this, she taught and researched law in the capacity
of a post-doctoral research fellow at the University of Pretoria’s Institute
of International and Comparative Law in Africa. She holds a doctorate
and master’s degree in law from the University of Pretoria; a bachelor’s
degree in Law from Makerere University and a post-graduate diploma
in legal practice from Uganda’s Law Development Centre. She recently
concluded her studies towards a post-graduate diploma in Higher Educa-
tion at the University of Kwazulu Natal. Her current areas of interest
are criminal law in the domestic perspective, international criminal law,
international human rights law, women and children’s rights. She is
currently a member of the Organisation of Women in Science for the
Developing World, a member at the South African Young Academy of
Science and is a rated researcher by the National Research Foundation
(NRF) of South Africa. In January 2020, was appointed by the NRF
to serve on the NRF Standing Panel for the Humanities and Social
Sciences (HSS) from 2020 to 2023. She has served as a law reviewer for
publishers including Springer Nature, the Pretoria University Law Press,
the Journal of Sexual Aggression, Speculum Juris, De Jure, South African
Crime Quarterly and Journal of Law, Society and Development.
Simangele D. Mavundla obtained her Ph.D. Candidate in Law at the
University of KwaZulu-Natal. She has a master’s degree in Law (LLM)
from the University of Pretoria and a Bachelor’s degree in law with
Honours (LLB) from the University of Eswatini. She is a socio-legal
Researcher and Lecturer. Her areas of interest in research are Gender and
Law, Human Rights, HIV, Social Security, youth and policy develop-
ment. She is also an advocate of the High Court of Eswatini.
 Notes on Contributors xxi

Linda Mushoriwa is a post-doctoral research fellow at the University of

Johannesburg, affiliated to the South African Research Chair in Inter-
national Law. She obtained her Ph.D. degree from the University of
KwaZulu Natal.
Pachalo Mwenelupembe is a lawyer based in Malawi. She is a grad-
uate of both the University of Malawi and the University of Pretoria,
through the Centre for Human Rights, where she obtained her LLB
(Hons) and a LLM in Sexual and Reproductive rights respectively. In
2020, she founded PACHALAW, a legal advisory, consulting, litigation
and research hub that works on human rights issues with a focus on
women’s rights, gender and other related disciplines of law. She is a proud
mother to Seirra-Alice and Untwampoki.
Satang Nabaneh recently completed her doctoral studies at the Centre
for Human Rights, Faculty of Law, University of Pretoria and was a PhD
Fellow at the Centre on Law and Transformation, Norway. She holds a
Master of Laws (LLM) in Human Rights and Democratisation in Africa
from the University of Pretoria and Bachelor of Laws (LLB) from the
University of The Gambia. She is an experienced scholar with demon-
strated track record, scientific research, qualitative policy analysis and
writings of over 30 publications including books, book chapters, journal
articles, reports and advocacy materials. Her research interests include a
broad range of issues related to human rights, women’s rights, democracy
and constitutionalism.
Josephine Ndagire is a Lecturer at the School of Law, Makerere Univer-
sity. Dr. Ndagire worked with a number of local and international
organizations, most recently, as Head of Training at the International
Nuremberg Principles Academy (Germany), Director of Legal Services
at the Foundation for Human Rights Initiative (Uganda) and as a
Senior Researcher at the Max Planck Institute for Foreign and Inter-
national Criminal Law (Germany). Her publications include a book
titled National Redress for “Gendered” International Crimes: Uganda,
Germany and the International Criminal System’, Verlag Dr. Kovac,
Hamburg, 2015. She also conceptualised and co-published Cooperation
Between Civil Society Actors and Judicial Mechanisms During Prosecution of
xxii Notes on Contributors

Conflict-Related Sexual Violence: Guiding Principles and Recommendations,

International Nuremberg Principles Academy, April 2017. She holds a
Doctor of Juridical Science (SJD) degree from Emory University (US), a
Master of Laws (LLM) degree from the University of Notre Dame (US)
and a Bachelor of Laws degree from Makerere University.
Esther Njieassam holds an LLB from the University of Buea in
Cameroon, an LLM and LLD from North West University. Her research
interests are: Human Rights, Social Justice, Environmental Law and
Labour Law. Currently, she is a post-doctoral research fellow at the
Faculty of Law of the University of Johannesburg.
Taiwo Odumosu is a doctoral candidate at the University of Nicosia,
Cyprus. He holds a Master of Laws degree from the Olabisi Onabanjo
University, Ago Iwoye, Ogun State, Nigeria (2005) and a Bachelor of
Laws (LL. B) degree in 1998 from Ogun State University, Ago Iwoye,
Nigeria. He was called to the Nigerian Bar in 2000. Odumosu teaches
Law at the Department of Public Law of the Olabisi Onabanjo Univer-
sity, Ago Iwoye, Nigeria with research interest in Health and Medical
Law, Public International Law, International Environmental Law, Law
of Evidence, Administrative Law and Law, Popular Participation in
Politics and Education Law. He is widely travelled and has attended
and presented papers in both local and international conferences
including Law and Social Transformations, Lancaster University, UK
(2019), Sustainability Leadership at the Yale University, Connecticut,
UK (2016). He was an associate editor on the Editorial Board of the
Nigeria Weekly Law Report (NWLR). He is the Secretary to the Board of
OOU Law Clinic and a Staff Clinician. He has led student clinicians to
various law clinic events and currently heads the Street Law and Commu-
nity Service Unit of the OOU Law Clinic. Odumosu belongs to several
professional bodies amongst which are the Nigerian Bar Association, the
National Association of Law Teachers, American Health Lawyers Asso-
ciation, Network of University Legal Aid Institution (NULAI), Clin-
ical Legal Education Organisation (CLEO), etc. He is a creative writer,
author and reviewer.
Another random document with
no related content on Scribd:
After he had sat there for a while, one stood up. He said: “Get Stone-ribs, and
settle him under it (the earth) forever.” He heard what they said. By and by one
went out. After a while he came back, and they asked him: “Is he coming?” And he
said: “He is near.”

Presently he came in. Like a son of one of the supernatural beings, he wore a
copper coat. He also had on a marten-skin coat. And as soon as he had entered he
lay under [the fire]. It was burning upon his breast. Out from it sparks went.

A certain one stood near the door and another on the other side. In the rear of the
house sat his mother, Djila′qons. The one standing on the side toward the door
said: “They are talking about it. They are talking about it.” 15 The one on the
opposite side also said: “The supernatural beings who talk about the places which
they are going to inhabit in the future also talk about this.” [194]

She called for one of the servants who sat among them. “One-who-moves-heaven-
by-the-rapidity-of-his-motion, go and call Swimming-russet-backed-thrush. I want
to ask whether I went with him.” He said that he went with the chieftainess. She
asked to have him called so that she might cross-question him about it.

There was no one to have his seat under this island. Then one day passed for
Stone-ribs. Another day was about to pass for him. The supernatural beings acted
as if shivering. They were afraid. They feared that he, belonging to the wrong side,
was going to settle beneath them. 16

Again those standing near the door spoke. They spoke as they had done before.
And One-who-moves-heaven-by-the-rapidity-of-his-motion went to call Swimming-
russet-backed-thrush. By and by he came back. Then she asked him if he were
coming, and he said: “He is coming.” “Perhaps I went with him at Goose creek,
where I dug out wild-clover roots, or perhaps I went with him at Łg̣ ē′djîs.” At that
instant he came in. He was good-looking. He had been gambling. He held his hand
to his face with fine cedar bark in it. He wiped part of his face clean. As soon as he
went over to the chief woman he pushed himself into her blanket. She was looking
at him. She looked longer than was necessary. 17

Another day dawned for Stone-ribs. It was broad daylight for him, and the
supernatural beings were as if shivering with fear at the prospect of having him
settle down beneath them. Just before daylight he was driven out by the burning.

Now, after they had thought for a while, one stood up, saying: “Let them send for
Sacred-one-standing-and-moving. They say that he bathed in the ocean so much in
order to settle down under it.”

Then he went out of the house, threw his ribbon across again, and ran over upon
it. And he said to his mother: “They are setting out to get me. You will go with me.
She-upon-whose-feet-property-makes-a-noise will also go with me.” As soon as he
had finished saying this, they came for him. And he said he would come by canoe
by himself.

Then he went to get his wā′sg̣ o skin, which he kept between the two heads of a
cedar, and he put it on while he was still in the house. He walked about, too pretty
to be looked at by anyone. Then they started across. His mother steered, and his
sister was in the bow. He stood in the middle as they went. And his sister got off,
then his mother, last himself.

They went up. His sister went ahead. She held the [duck] entrails in her hands. His
mother had the feathers inside of her blanket. When he entered, the supernatural
beings held their heads down to him. He looked grand. He entered wearing the
wā′sg̣ o skin.

And as soon as he entered he lay down underneath. He was sizzling from the fire.
Again it burned at intervals. When it stopped [195]burning, his sister greased [his
skin] with the duck grease. His mother put feathers upon it.

By and by one night was counted for him. Then the supernatural beings fastened
their eyes upon him. Lo, another night was about to be counted for him. At this
time the supernatural beings talked about the places where they were going to
settle. They divided themselves up. At that time one among them stood up. He
said: “Where is the sister of the supernatural beings, Woman-people-want-to-have,
going to have her place?” “I do not know. I do not know. I shall have my place with
my children a little way behind the chiefs among the trees.” 18

By and by, when day began to break, they were looking on. Presently the Raven
called. It was daylight. But then they discovered him enter and lie down under it. 19
Then he came to have his place under it (the island).

Then they went for Fast-rainbow-trout 20 and Marten. And they put a string on him
(Fast-rainbow-trout) and sent him up with it. Then it was not long enough. He
spliced hemlock roots to it. Marten went down with the lower end. 21

Now the supernatural beings separated, leaving the town of X̣ ᴀ′i­na 22 for the various
places they had already talked about settling in.
Now Stone-ribs traveled about upon this island. After he had traveled for some time
he entered the house and said to his mother: “Mother, toward Cape G̣ ᴀ′ñxet 23 some
one calls for me, weeping.” And next day he went about upon this island hunting
birds. He went about upon it as one does upon something small.

And again he said to his mother: “Mother, she calls, wailing for me as if she would
never cease.” Then he said to her: “I will go and help her.” And she said to her son:
“Don’t, chief, don’t; they might call you skᴀ′mdal.” 24 “That is all right, mother; I am
going to help her.” 25

Then, very early next day, he started off again, passed Qꜝā′dᴀsg̣ o, 26 went around
Skedans point, and came to Broken-shells-of-the-supernatural-beings. At that time
he took quicker steps. Then he ran over to Village-that-stretches-itself-out. And he
went along down the inlet. Then he came near some white shells. Seaward, to his
surprise, an eagle was trying to catch something and almost succeeded several
times.

Then he looked at it. Again it almost caught it in its flight. And after he had thought
about it he went down to it. And, when he got there, a halibut was swimming
about in the standing water. There were stripes of copper along its edges. Out of its
nose hung a weasel. Now he caught the halibut in his hands. He was very glad to
have it. And when he was going to split it around the edges with his finger nails it
thundered; and when he was about to do the same thing along [196]the under side
it again thundered; and when he was about to split it along its upper surface it
again thundered and lightning shot about. Then he [split] it along its tail; and when
he had finished skinning it he put it on.

Then he went into the pond before him. Bullheads shot away from him. When he
opened his mouth, lo! the bullheads all went into it. And he opened his mouth.
From his mouth they came strongly and quickly. They floated about dead. He got
out of it and put it in his armpit.

He had two coats. He had a copper coat and he had a marten-skin coat. Before he
started off, he practiced before his mother with them on, and, when he nearly burst
his mother’s house by swelling up, she cried to him to stop.

He started and came to Łg̣ adᴀ′n village. 27 Then he skinned the woman’s child, and
lo! he was born instead. He grew up as rapidly as a dog. Immediately he began to
walk. One day, as soon as he came in from out of doors, he wept so hard that they
could not stop him. She tried to stop him in every way. He would not be satisfied.
After he had cried for a while, he said: “Ha, bow-shaped object; ha, bow-shaped
object.” At that time she tried to stop him all the harder. As he wept he made the
motion of handling a bow. By and by his mother pounded up some copper
ornament she wore and she also finished arrows for him.

He was hunting birds. He did not sleep. And, one day when it was fine weather,
they went for shellfish. They did not take his mother with them. Then, after it had
been stormy for a while, it was again calm, and they went for shellfish.

Then he asked his mother if she owned a canoe. And, when his mother said that
she did own one, he went along with them and his mother to get shellfish. While
they were still going along the leading canoes had already landed. He landed his
mother among the canoes which were floating about and remained floating back of
them.

Now, when the baskets of those who had gone first were full, he lay down in his
canoe, and, using the canoe as a drum, beat upon it with his bow. Then they made
motions toward his face from the shore. They spoke in low voices. And they loaded
their canoes and went off in terror. Before they had reached the village he told his
mother to hurry up. Then she put the mussels in the bow. His mother seated him
at the very stern, and they went landward from Qꜝā′g̣ awa-i.

As they went along in fright, he (Qꜝā′g̣ awa-i) 28 came after them. And, when he
came near, he opened his mouth for them. But, as he was carrying them into his
mouth in a current, [the boy] took his bow, pushed his lips together, and shoved
him back, and he went under the water. They went on. [197]

When they came to her, his mother said she was saved by blowing through her
labret hole and putting her feet into the water. He listened.

After they had lived there for a while, it became stormy weather again. It was bad
weather. When the mussels became spoiled for food, it was again calm, and they
again went out after mussels. Some time after, he and his mother went out. After
the baskets of those ahead had been filled, he struck upon the edges of the canoe.
And again they opened and closed their hands to him for him to stop. After he had
watched them for a while, they went away in fright, and he too went after them.

After they had gone on for a while, [Qꜝā′g̣ awa-i] again pursued. He had five fins.
Again, as soon as the current flowed into his mouth, they floated inward. Then he
(the boy) closed his lips with his hands and shoved him back.
And, when they landed, they came down to meet her. They asked whether he came
to the surface, and she said that she blew through her labret and put her foot into
the sea. That was how she was saved, she said.

And again it was bad weather. After bad weather had lasted for some time, he went
to a point toward the end of the town, entered his halibut skin, and went into the
water. Presently he came to a broad trail, and, having traveled upon it for a while,
arrived at the town of Qꜝā′g̣ awa-i.

After he had peered into the houses, he looked into his (Qꜝā′g̣ awa-i’s). In the rear
of the house between the screens, which pointed toward each other, sat his
daughter. He fell in love with her, so that he shook with desire.

Then, after he had gone around the town for a while, evening came, and he
entered his house. He sat down in the rear of his house. His skin clothing had five
fins upon it. He looked at it. Then they went to bed. And, as soon as he went to
her, they lay together.

Then day broke and the town people went fishing. After the sounds had lasted for
some time, he rose. To his surprise they were fishing right in front of the town.
Then he went into his halibut skin. And, after he had swum around the edges of
the canoes for a while, he opened his mouth for them and closed it quickly. They
went quickly into his mouth. And, after he had kept his lips closed around them for
a while, he opened his mouth.

Now he went up and went toward the place he started from. Then he went in. After
he had sat there for a while, it was again evening, and he again went to meet the
woman. He was very fond of her. He went to her and came back often. And as he
lay with [Qꜝā′g̣ awa-i’s] daughter, he listened to them talking about himself and
nothing else. [198]

When they were out fishing, he entered his skin. He opened his mouth for two
[canoes] and spit them out shoreward.

And again he went away, and, after he had sat in the house for a while, evening
came, and he went down to her. And he lay with [the chief’s] daughter.

He (the chief) was preparing to go out fishing with the others. They brought out his
skin clothing, and they brought out his war spear and his arrow box. They put pitch
on the points of these [arrows] in case he (Stone-ribs) had too much power for
him. And he heard him say he was going to break his head with his teeth.
Presently day came, and he heard the sound they made as they went out fishing.
When it stopped, he arose, swam off again, and came out on the surface near two
canoes at one end. Then one waved a paddle. They did this for Qꜝā′g̣ awa-i. He had
not let out fishing lines. Instead his canoe floated quietly among them.

He went thither, and those who were there pointed into the water with their
paddles. “It is lying right there,” they said to him. Then he seized his spear. He
looked at it. It was too small, however, and he picked up an arrow instead. Then he
speared it. He struck it in the side and pulled it up. Then he said: “Is this the thing
that destroyed you?” and they said to him: “Do not speak like that. That is it.”

Now he told them to begin fishing, and they pulled halibut in and clubbed them. He
was lying in the canoe. The skin of the Qꜝā′g̣ awa-i had already been lying there for
some time. After he had swelled up so as to fill this, they found it out. Then
[Qꜝā′g̣ awa-i] took his spear and speared him. Instead of being harmed he stretched
it more and the canoe became covered with water. Immediately the salt water
boiled. He captured his skin. He opened his mouth for them. As many as were
fishing came fast into his mouth, but for some purpose he let two persons go
home. Then he came away with the rest. He let them out toward the shore at a
bay at one end of the town. From the very shore they fell over landward like a pile
of wood. They lay near the shore without skins. Fins were on them. 29 Then he went
in to his mother.

Next day he said to his mother: “Mother, I intend to go away from you. I am not
really your son. I came and helped you because you called for me as you wept. My
mother’s place is in the middle of this island.”

At once his mother sang crying songs. And on account of her crying he thought he
would stay a day more, and he stayed near her one night, but next day he went
away.

As soon as he went out he put on his copper coat. Over this he put his marten-skin
coat. Over both he put his Qꜝā′g̣ awa-i skin and started around the west coast
wearing them. The supernatural [199]beings living there opened their doors for him.
After he had traveled about for some time [he came to] one living in the middle of
the island whose door was shut, and, as he passed by, reaching out sidewise he
took hold of him, and his house fell flat toward the sea.

And after he had traveled on he came to one fishing for black cod. When he came
opposite to him he said to him: “Now, great chief, Stone-ribs, that you are, going
along carefully, let me have the head. For that I am waiting here.” 30
Then he turned back toward him. He pushed his arm into a rocky cave there,
moved his arm about to make it larger, and gathered black cod together in his
arms. When there were many in his arms he threw them into the cave. And he
pushed him into the cave afterward. He (the man put into the cave) strung the
fishing line with them, put some also into his canoe, and went away. He towed the
string of black cod behind him.

Thence he wandered on for a while and entered Tcꜝā′ał inlet. 31 Where the inlet
almost closes together, lo! something lay face up waiting for him. Its arms were
half copper. It lay in wait for him. Then he lay still in front of it for a while and
looked at it. It had five fins.

By and by, however, he let himself go on over its belly, and it seized him. Even his
insides it squeezed. Its claws even went through his copper coat. He tried to swell
up. In vain. Then he entered the halibut skin and escaped between its claws. It got
its skin back because it belonged to the same clan [as Qꜝā′g̣ awa-i].

Then he passed through the strait. When he came to Spit-point he (the point) let
himself dry up on account of him. Then he remained still for a while. After he had
stood still for a time he jumped up and flopped his way across it. After he had done
so he entered the water on the other side. That is the Qꜝoas. 32

After he had traveled on a while he came to where Rock-point’s house stood. Swim-
far-off 33 placed himself half out of the door. He was afraid at the sight of his spines.
He was looking at him, and he said to him: “Go around far from me, chief. I shall
kill you.” On account of what he said he went around close to the island on the
other side from him.

After he had traveled farther [he came to where] two persons were fishing from a
canoe at the Cumshewa inlet fishing ground, in front of Ta′og̣ ał bay. The bow man
was making guesses as follows: “I wonder whether he who they say has been
traveling around the west coast has passed this point.” Then the one in the stern
said: “Horrors! what terrible thing will happen for what you have said. Let us go
home.” And he himself cut the anchor line, and they went off in fright. Then he bit
off half of their canoe and pushed the man in the [200]stern along toward the shore.
Near Ta′og̣ ał he threw [the other] up from his mouth. He was changed into a rock
there.

Then he went away. He stood up at Skedans bay, and inland, near the trees, he
turned his back to the sunshine. Lo! he felt sleepy and lost consciousness. While he
was in that condition [he heard] a noise like x̣ ū. He looked toward it. Lo! he (an
eagle) had his skin in his claws. Then he put on his copper coat and went after it.

The eagle flew inland and perched there. [A supernatural being] stood waiting for
him. He had a war spear. He had a war helmet. Then he (Stone-ribs) passed behind
him on the run. When he was at some distance he grasped him. His head was in
his hand. Then he threw it toward the head of the creek. 34

There lay the town of Skedans. 35 And the town chief there owned Sand-reef. 35 One
day he went thither for hair seal and called the people in [to eat them]. They kept
taking them over by canoe. All that time they called in the people for them. The
town chief was named Upward. 36

One day he went thither. At the landward end of Gwai-djātc 35 in front of Qî′ñgiłu
some people in a canoe sang something. They used the edges of their canoe as a
drum. He went to them. He [arrived] there, and lo! the song was about him. The
song they composed was: “Upward’s wife is always fooling with somebody.” 37

Then he pulled them in. He asked them why they clubbed seals on his reef. Hair
seals were in their canoe. Then he fastened them to two canoe seats. And he
started homeward with them. When they got even with Mallard-grease-in-hand on
the north side of Island-that-wheels-around-with-the-current 35 one said to his
younger brother: “Younger brother, take him, take him.” Then both seized him at
once. They fastened him to the canoe. Then they took in his hair seal and went
back.

Now they took him into their father’s house. Those that he pulled in were Farthest-
one-out’s sons. 35 They laid him down in the middle of the side of their father’s
house 38 and told their adventures to their father. And they said: “Father, he spoke
to us about what you gave to us as a chief’s children. He pulled us into his canoe.
He fastened us in the canoe.” And their father said: “My child, chief, my son, it is
not as your slave father has said, but as common surface birds shall say.” 39 He
spoke like this, as if speaking to a slave.

Then they brought him in. And they brought in a large, water-tight basket, put
stones into the fire, and, when they became red hot, put them into the water in the
basket with tongs. When it boiled, they put him in, canoe and all. Then they shook
up the basket with him in it, and, when it began to swell up, he held fast to the
cross-seats. Then they went to him. They laughed at him because he was afraid.
[201]

After they had laughed at him for a while, his wife sat down hard upon the top of
the house. She was crying aloud. At the same time she made holes in the top of
the house with her fingers. Water dropped into it. She asked what they were doing
to her husband. But just then he began to think of a copper drum he owned, [and
it came to him]. When he began drumming on it with the tips of his fingers, the
chief said: “Take him and throw him out, chiefs, my children.” Then they took him,
and they threw him out along with the canoe. Immediately she took her husband
and went away with him.

And, after he had stayed with his wife a while, he thought of the words that
Farthest-one-out’s sons put into [their songs] about him. Then he slept apart from
his wife. After he had done this for some time, he woke up one night. Lo! he heard
his wife talking with some one. But he did not disturb himself, and, when day
broke, he sharpened a mussel shell knife he owned. And, when they went to bed,
he remained awake. The moon rose. When it became light, the end of a rainbow
came through the smoke-hole. He looked at it. It extended to his wife’s [room].
Then the rainbow again drew itself out through the smoke-hole.

After some time had elapsed, he heard some one talking to his wife. When the
talking ceased, he crept over thither. He seized the man’s hair and cut his head off.
Then he went out and fastened his head over the door.

After many nights had passed, a woman came by canoe and stopped in front of
him. After she had remained there for a while, she said: “Come, chief, throw down
your nephew’s head to me.” He paid no attention to her. It was Djila′qons’ son, who
had been in love with his wife, whose head he had cut off.

Again she said landward: “Come, chief, put your nephew’s head into my canoe.” He
absolutely refused. Then she became angry and almost struck the town with
something that was half red, half blue. 40 And the town of Skedans almost tipped
over. Then he went out and pushed it back again as he walked along.

The woman said the same thing again, and again he refused her. When she almost
struck the town with her stick, it almost turned over again. And again he
straightened it with his feet. Then he took the head and threw it out. And the hair-
seal canoe 41 in which she came started off of itself, while he stood still there and
looked on.
Then he went along upon Trail-inland 42 and entered the water at [point] Lying-
seaward. 43 And he got his arms ready for her in the salt water. Her servants were
doing the paddling. When they got above him, he laid hold of [the canoe]. Then
they paddled backward. They were unsuccessful.

Then the chief-woman said, “Come in, chief, if it is you. Things shall not be
different from the way you want them.” And lo! Upward [202]rolled in through the
bailing-hole. At once he went to the middle where the chief-woman sat. He
stretched his arm across, and they lay there with each other. 44

When they got home, she put her son’s head in its place, and he was restored.
After he had had her as his wife for some time, and it was toward the end of
autumn, the chief-woman began digging roots with the servants. One day, after
they had come home, they appeared happy. He listened to them. He did not know
why they acted that way. He got firewood in readiness for their return from digging
roots. They came home together, and every time they were happy.

By and by, when they started off again, he went behind them. As they went along
in a line, they beat upon thin boards held in their hands. They sang as they went.
It sounded nice and sharp. The chief woman went in advance. He observed them
stealthily.

Then they sat down at a certain point down the inlet, and sang there. The chief
woman sat near the water. This he saw. By and by something having thick
eyebrows came flying from above and sat near her. He was good looking. They lay
with each other.

Then he went home, and, when they came home, he said to his wife, “Say! to-
morrow you better not go. I will go. I will get a great quantity of roots of all kinds.”
And next day he borrowed her belt and dress, and had his hair parted while still in
the house. Now they sang as they walked. He went ahead of them.

He went to the edge of the water. He rolled away a rock with his hands and picked
a sea-cucumber from the place where it had rested. Then he sat in the place where
the chief woman used to sit. Shoreward the servants were also singing. By and by
the person came flying down from above, sat near him, and lay down. And he cut
off his penis. He put the sea-cucumber in its place. He went up from him making a
noise.

Then he was happy, and he came home. He gave back the chief woman’s labret to
her. Next day very early the servants rose, and, after they had eaten, they went
outside. Just outside they sang the song. Again they went off in a crowd singing.

Now he again went along behind them. After the chief woman had seated herself,
he came flying down again. They lay down. When the chief woman turned toward
him, lo! a sea cucumber had been put into him. Then she wept. The servants also
wept.

Then he went home and cut up firewood. And in the evening, when they came
home, instead of being happy, the servants had tear marks on their faces. Then he
asked them, “Why are you all sad? I guess you have become witches.” That was
Snowy-owl with which the chief woman lay. For that reason he used these words.

After he had lived with his wife a while longer, some one said “The chief is coming.”
Immediately they sent Marten into the [203]woods. Then he pulled up a bunch of
fern by the roots. He tied the stalks together and sat down by the edge of the fire
toward the door. Five Land-otter-women sat in the corner of the house and one of
them had Upward inside of her blanket.

Presently [the strangers] came in and sat in a circle. Then Raven 45 called for one of
the young boys who moved in a crowd on the side of the house toward the door.
And, after he had whispered into his ear, [the boy] went out. 46 And, after he had
been away for a while, they spread out a mat in the middle of the side of the
house, and five persons with matted hair sat upon it. After they had sat there for a
while, one of them began acting as a shaman, and they sang a song for him as he
acted. After he had done this for a while, he pointed at the one who held Upward
hidden. When they all went to her, he (Marten) pushed the ferns on the fire.
Immediately it became dark, and he was handed to another. After they had pulled
her up straight, they found nothing at all upon her.

Then another acted as shaman and pointed at the one who was hiding him. Then
they started for her. Again Marten shoved the ferns into the fire. While it was dark
they passed him to another one. She, too, they had stand up. There was nothing
whatever upon her.

Again one acted as shaman. Again he pointed at one of them. There was not a sign
of a thing upon her. Still another acted as shaman. When he pointed at the one
who held him, they went for her. Then Upward changed himself into a cinder and
hid himself at the edge of the smoke-hole.

Then the one who sat at the end of those who came by canoe with Raven acted as
shaman. And, after they had sung a song for him for a while, he pointed up at him,
and they went to get him. [He floated up] and after he had kept coming down for a
while, lo! they brought Upward in.

Then they brought him before Wī′gît, and he pulled his arm off. And, after he had
pulled his other arm off, he gave them to the one (shaman) who sat next to him.
Now he pulled out both of his legs and gave them to the shamans. And his body,
too, he cut in pieces and gave to them. Then they ate it. They consumed it all. And,
after they had sat there for a while, they became sick in the stomach. They died.
Their bodies were pulled away and thrown outside.

[The story of Stone-ribs as told by Tom Price of Those-born-in-the-Ninstints-

country]

From the town of Łg̣ adᴀ′n they began to go out fishing for black cod. Then a
creature having five fins at an island lying seaward called Qꜝā′g̣ awa-i pursued them.
And canoes were rapidly carried into his mouth by a current of water. But still they
feared that they were going to starve to death and went out fishing. Many escaped.
Mussels grew upon that island only. That is why they went to it. [204]And they
would not touch their paddles to the edges of their canoes [for fear of making a
noise].

When he had nearly destroyed them all, Djila′qons’ son said: “I will go to the south
country. I will kill Qꜝā′g̣ awa-i.” Then his mother said to him: “Do not do it, chief;
they will say Łᴀ′ndal to you.” 47 After she had said so for some time, she told him he
might go.

And, after he had gone along for a while, [when he reached] point Skwai he
became tired of walking and lay with his back against a rock. Then a sound like the
rushing of wind came to his ears, and he looked in the direction of it. [An eagle]
was almost touching a salt water pool in front of him in its flight.

Then he went thither, and, when he looked into the pool, [he saw] a small halibut
floating there. Now he took it out. And, when he tried to cut it open along the side,
all the supernatural beings protested. It also thundered. In whatever way he tried
it, he was unsuccessful until he cut it open from its tail when nothing happened.
Now he skinned it and dried the skin in the sunshine. He was glad to have it. And
he went away with it.

By and by he came to the town of Łg̣ adᴀ′n. It was evening and he looked about
among the houses. He looked for a place where a child had just been born. By and
by he saw a child lying in the cradle. When they were asleep, he destroyed it. But
he became born in its place. His [new] mother was named Gwā′g̣ anat.

And, after he had grown somewhat, he asked to have a copper bow and copper
arrows made for him. All the time he was growing up they went out fishing and he
(Qꜝā′g̣ awa-i) swallowed them. And, when they came in from fishing, Supernatural-
sparrow 48 living in front of the town ate all of their uncut halibut.

Then he began to shoot birds. He shot robins, the feathers of which along with
those of the flicker were on his cradle. After he had become quite strong he killed
geese and wild swans. His mother asked him whence he got them, and he said: “I
am [getting them] from ʟdas.” 49 After that he also killed the big sparrow that lived
there.

After he had shot birds for some time longer he said he had lost a black bird which
he attempted to kill. He was sad about it. The next time he went out he brought it
in skinned. That was the raven. Again he went out and flew around the island with
its skin on. He flew down from above. He shot it in the country he called ʟdas.

After he was able to fly to some height he said: “I am going to kill Qꜝā′g̣ awa-i.”
Then his uncle said to his mother: “Put charcoal on the lips of that boy who is
talking.” At once his mother did so to him. They were afraid to mention the name of
Qꜝā′g̣ awa-i near the fire. They were afraid that “Woman-under-the-fire” would take
50
[205]over to him the boy’s words. He sat around with charcoal upon his lips.

After that the town people went to Qꜝā′g̣ awa-i to get shell-fish, and his mother was
with them. Then he cried after them. He was faint from crying. Now he told them
plainly that he was going to kill Qꜝā′g̣ awa-i. Then they took him with them. They
fastened a weasel skin in his hair, and he took his copper bow and arrows.

After they had gathered mussels at the island for a while, they went off home from
him. In that place he sang songs, and he beat upon the edges of his canoe with his
bow, in lieu of a drum. They were unable to stop him. And when they went off
from him he again sang the song.

At that time Qꜝā′g̣ awa-i came after them. Then the canoe went into its mouth. And
he came to himself in its belly, put on his halibut skin, and swelled up in its
stomach. He killed it.

All of its five fins had the figures of human beings at the base. At that time he
showed himself to be Stone-ribs. He told them that he was the son of Djila′qons. At
that time he told them the crests they would use.
Then he traveled around the west coast, wearing the halibut skin. Now a big
mountain called “Looking-at-his-own-shadow” called him in. He entered his house,
and he was glad to meet him. After he had given him some dried food he gave him
half of a whale to eat. When he had finished eating and was about to go out
Looking-at-his-own-shadow laughed at him. Then he said: “Door, shut yourself.”
And the stone hanging door fell. Now there was no way for him to go out.

Then, right in the house, he put on his halibut skin. And, after he had flopped
around for a while, he got his fins under the edges of the hanging door and threw
it up with his tail. When it fell back it broke. He shut all sorts of supernatural beings
in, and they were entirely unable to get out. Only he (Stone-ribs) did it.

After that he entered the house of “Sunshine-on-his-breast.” He, however, treated

him well. After he had been given something to eat, he went out of his house.

After that he entered Tcꜝī′da’s house. 51 He, too, was good to him. Then he had on
the Qꜝā′g̣ awa-i skin and let himself be seen by the town people. That is why those
born at Kaisun wear the Qꜝā′g̣ awa-i as a crest.

When he started to leave that place, they told him that Greatest-crab lived in the
channel between the two islands. Still he went thither. Just as he had heard, it
opened its claws for him. And, when he passed over it, it cut through the fins along
the edges of his halibut skin with its teeth. Then Stone-ribs was sorry for this and
went back to it. He swallowed the crab. [206]

After that he let himself be seen upon this island. The supernatural beings were
glad to see him because he saved the people from the thing that made the south
end of the island empty. Only two treated him differently.

He went into Nastō′’s house, 52 also. After the latter had given him food, he let him
go feeling happy. After that he let out the crab in Naden harbor. That is why there
are so many crabs there.

After that Na-iku′n let himself dry up before him. 53 Then he entered his halibut skin
and flopped his way across overland. That is the inside passage used by canoes.
And, after he had gone on farther, Spit-point also dried itself up in front of him.
Then he entered his halibut skin and passed it in the same way. That is the place
through which they pass by canoe.

Then he entered the house of Many-ledges. After he, too, had given him something
to eat, he went on. [Many-ledges] was pleased to see him. Afterward Qî′ñgi 54
asked him to come in. The supernatural beings invited him in because they wanted
to see Qꜝā′g̣ awa-i’s skin. All that time he let them see his skin.

After that he went inland and sat down at point Skwai. After he had sat there for
some time something occurred like the quick passage of a strong wind. When he
looked toward it an eagle had his halibut skin. But when he said “Alas!” all the
forest beings told him not to go after it. “It was not yours. Your mighty grandfather,
‘Chief,’ 55 let you have his skin. It was he who took his own back.” It was an islet
lying in front of point Skwai that lent him his clothing so that he might use it to kill
Qꜝā′g̣ awa-i.

And after that he again arrived at the town of Łg̣ adᴀ′n. Now he left his Qꜝā′g̣ awa-i
skin there. He took his copper bow and four arrows, but the weasel skin he tied in
his hair. He wanted to show them to his mother so that she would be pleased.
[Because he wore them] Those-born-at-Skedans have them as crests.

Then he went to his mother. And his mother was pleased with him. Now he showed
the copper arrows and the [skin of] Qꜝā′g̣ awa-i he had killed to his mother and said
that future generations coming out from her should wear them as crests, besides
possessing the songs.

And his mother asked him: “Did they call you lakꜝî′l?” 47 And he said they did. Then
he explained to her. “When I was of some height, and had been killing all sorts of
birds, I said I would kill Qꜝā′g̣ awa-i,” whereupon they used to say of me: “Put coals
on the lips of that common person.” Instead [of being angry] his mother laughed at
him. His mother foretold what they would say to him when he set out to help them.

This story, which practically includes three, is one of the most important and interesting of all Haida
stories, for, while two of the preceding are largely Tsimshian and the Raven story is by no means
confined to the Queen Charlotte islands, here we [207]have heroes and places dealt with which are
strictly insular, forming true Haida “hero tales.” The first two sections are of particular importance
and were especially well known. The second version of the story of Stone-ribs is of peculiar interest
as coming from a man of the town of Ninstints, where the descendants of the people of Łg̣ adᴀ′n
afterward lived, and where this particular myth appears to have been especially treasured. Sī′xa, the
word which I have translated “Upward,” means more strictly “About-in-the-air,” referring perhaps to
the escape of this hero from his house in the form of a cinder. “Stone-ribs” was the translation given
me for G̣ odᴀñxē′wat by my interpreter, but g̣ ō′dᴀñ is also applied to one who discovers hidden
things. The word for rib is xē′wī. [210]

1 Sealion-town (Qā-i-lnaga′-i) was an old town a short distance above Skidegate, on the same side
of the inlet. It was occupied by the people of Kaisun before they moved to the latter town. ↑
2 I do not know the true name of this cetacean. It was described as “like a porpoise, only lighter in
color.” The Haida word is qꜝāñ. ↑
3 An old story town near Dead Tree point, on the northern side of Skidegate inlet, near its
entrance. ↑
4 Łg̣ o′tg̣ o is perhaps a synonym for Da′gu sg̣ ā′na, the usual name for the supernatural being who
tries the strength of heroes. ↑
5 Gū′łga is the Haida name for the small inlet above Skidegate, where the dogfish oil works now
stand which until recently were owned and operated by Mr. Robert Tennant of Victoria. It figures
largely in the myths, and many human bones have been turned up there. ↑
6 Xā′na is the name given to a small stream which falls into Skidegate inlet above Lina island. It
was probably from this that Skidegate inlet was called Xā′na qā′łi. ↑
7 G̣ ōdañxō′sgî is said to be a tree like a wild crab apple. ↑
8 Described as “a short, tough bush found in open spaces.” ↑
9 Haida, Djigula′og̣ a. Usually it is Mouse-woman (Kꜝa′gᴀn-djat) who is met in this way, and farther
on in this same story the old man inconsistently relapses into the customary name. ↑
10 A small pond lying buried in the woods back of Gū′łga. ↑
11 Such seems to be the proper translation of xa′xa wai′gi djīgînā′g̣ ē. ↑
12 The two trunks of the tree were sprung apart at the middle and held there by a cross-piece as
follows:

Fig. 4.—Traditional device used in the capture of the Wā′sg̣ o.

↑
13This favorite Haida lake monster is represented with the body and head of a wolf and the fins of
a killer whale. It went after whales at night and could bring back as many as ten at once upon its
back, behind its ears, and in the curl of its tail. ↑
14 See note 9. ↑
15 Referring to a scandal involving Djila′qons and another supernatural being called Swimming-
russet-backed-thrush. ↑
16 This paragraph is very interesting, since it appears to imply that most of the supernatural beings
belonged to the Raven clan. Stone-ribs and his mother were Eagles. ↑
17 The Haida here is somewhat obscure. By thrusting himself under her blanket Swimming-russet-
backed-thrush confirms the suspicions regarding his relations with Djila′qons. ↑
18 She is the edible butt of a certain fern. ↑
19 That is, he had come out from his wā′sg̣ o skin during the night, thus winning by trickery. ↑
20 See story of Raven traveling, note 22. ↑
21 This is how String-of-the-days or String-of-heaven (Sîns da′gîl) was put in place from top to
bottom of the pole which extends from the breast of Sacred-one-standing-and-moving to the
firmament above. ↑
22 This is on the eastern end of Maude island, in Skidegate inlet, and became known to the whites
as New Gold Harbor because the Haida from the neighborhood of Gold harbor, on the west coast
of Moresby island, established a town here before moving into Skidegate. ↑
23 At or near Cape St. James, with the exception of the Isles Kerouart, the extreme southern point
of the Queen Charlotte islands. ↑
24 Ninstints people of the best classes, used in addressing one another expressions which elsewhere
were only employed by or to the lower orders of people. Skᴀ′mdal was one of these. Others are
given in note 47. ↑
25 The word for “help,” used here and in many other places, means help given in a way entirely
beyond the control of the person helped. It is usually applied to the help given by supernatural
beings. ↑
26 A creek on Louise island flowing into Cumshewa inlet from the south. Anciently a town stood
there, and one of the Haida families took its name from the place. ↑
27 This stood on the shores of Moresby island, opposite the later town of Ninstints. It is said to have
been owned by the Skīda′-i lā′nas, a branch of the G̣ ᴀ′ñxet gitina′-i. ↑
28 Qꜝā′g̣ awa-i was the name of an islet near Ninstints and of the supernatural being who lived under
it. He went about in the form of a killer whale with five fins. ↑
29 Though not specifically stated, there are probably a number of stones here into which these
people were supposed to be turned. ↑
30 Intended as a polite request for help. ↑
31 Tcꜝā′ał, or Old Gold Harbor, as it is sometimes called, was the most important town on the west
coast of the Queen Charlotte islands, and stood on the northern side of a southern entrance to
Skidegate channel. This southern entrance is the Tcꜝā′ał inlet referred to. ↑
32 The canoe passage through Spit point. ↑
33 A name given to the sculpin (qꜝāl) on account of its spines. This episode accounts for the
shallows on the north side of Cumshewa inlet. ↑
34 My interpreter said he had always heard this episode treated differently—in the way in which it is
told in the second version of the story. ↑
35 Skedans is one of the few towns prominent in Haida story that have been occupied in recent
times. It stood on a tongue of land at the northeastern end of Louise island. The name is a white
corruption of the chief’s name. By the people themselves it was called Qꜝō′na, or Grizzly-bear town.
Seaward from the site are several islands and reefs, of which Island-that-wheels-around-with-the-
current (Dalgā′-ił­gałgîñ) is the closest in and Farthest-one-out (Ga-ig̣ oqꜝā′-idjūsg̣ as) the
outermost. ↑ a b c d e
36 See introduction to notes. ↑
37 The exact meaning of the archaic words used here (xa′u-ū łî′ñgîñgwañ) has been forgotten, but
this is the idea involved. ↑
38 See story of A-slender-one-who-was-given-away, note 12. ↑
39 Spoken sarcastically. See story of A-slender-one-who-was-given-away, note 19. ↑
40 Canes half blue and half red were often carried by the supernatural beings. Compare story of The
one abandoned for eating the flipper of a hair seal, page 181. ↑
41 See story of Raven traveling, note 41. ↑
42 Haida Kꜝī′watcꜝas, a trail which runs up the inlet from Skedans. ↑
43 Half a mile from the town. ↑
44 Breaking the exogamic law, for they were both Eagles. ↑
45 The word used here for Raven is Wī′gît. Every fall Wī′gît was said to come over to the Queen
Charlotte islands from his home in the Tsimshian country. ↑
46 This youth was apparently appointed to apprehend Upward after he should escape in the form of
a cinder. ↑
47 Łᴀ′ndal and lakꜝî′l were “common words” not employed by the upper classes unless in addressing
those beneath them. Compare note 24. ↑ a b
48 Kꜝō′djix̣ ū, the word used here, is said to be the same as tcꜝa′tcꜝa, identified by one of my
informants with the Rusty Song Sparrow, though this identification is somewhat doubtful. ↑
49 ʟdas is the east coast of Graham island. ↑
50Woman-under-the-fire repeated to the supernatural beings everything that was said near it. But,
if charcoal were instantly rubbed upon the lips of a person who had said anything they did not
want the supernatural beings to hear, Woman-under-the-fire knew that it was not intended. ↑
51 Tcꜝī′da is an island on the west coast in front of Kaisun. ↑
52 Nastō′ is the Haida name for Hippa island. ↑
53 That is the personal form of the spit did so. ↑
54 The same who appears in the Raven story. ↑
55 I′ʟꜝgas, the word used here for “chief,” is a common name for supernatural beings. It was also
one of the names of Cape Ball. ↑
[Contents]
 Supernatural-being-who-went-naked

[Told by John Sky of Those-born-at-Skedans]

Including their mother and their sister there were ten of them. Bad
things came through the eldest. 1 His younger brothers were like the
supernatural beings. One day one of his younger brothers went out
and shouted “Hū-ū-ū-ū-ī.” 2 Then a cloud came out of the ocean. It
came down in front of Gū′łg̣ a. 3 One stood in the place [which it
touched] and they wrestled with each other. After they had wrestled
for a while the younger brother of Supernatural-being-who-went-
naked was pushed down, and he bewitched him. “Go to the flint
point which sticks out in the rear of my father’s house,” [he said],
and he went thither with noise (i.e., quickly).

By and by the one who was born next to him also went out and
shouted. He called in the same way as the other had done, and
again the cloud came into the inlet. Again a person stood in the
place [which it touched] and wrestled with him. After they had
wrestled together for a while, he again knocked him down and said
as before: “Go to the flint point which sticks out in the rear of my
father’s house.” Then he went up into the air with noise.

Now he treated all seven in the same way. Afterward their mother
wept. When she was through weeping, she blew her nose out (i.e.,
cleared her throat) and said: “My eldest son is nothing. My mind is
so (i.e., sad) all of the time.”

Her daughter always took care of the fire. Every time they went to
bed Supernatural-being-who-went-naked slept in the place where
the fire had been. He was weak. He was unable to sit up.
Now he heard what his mother kept saying about him. Then he
called to his sister: “Sister, come and bring out one of your mother’s
stone boxes.” His sister poured some [water] into one, and, as he
crept thither, he fell on his side and almost fainted. After he had lain
there for a while he started to creep to it again, and he crept into it.

Then his buttocks were floating, and his sister picked up a poker and
pressed on his buttocks. After his sister had pressed upon him for a
while, she took away the stick from him. Lo, his buttocks were
covered with water. And, after he had been in the water for a while,
he stretched himself in it. He burst it.

Then his sister poured some water into another one, and he got into
it. After he had been in it a short time (lit., the length of a hand), he
burst it by stretching. Then he got into another. That, too, he burst
with his knees. [211]

Now his sister poured some water into the remaining one. As soon
as he had got into it he stretched himself. He burst that also.

Then he went into the sea in front of Gū′łg̣ a. And after he had been
in the water for a while something touched him lightly. When he
grasped for it he pulled off the tail of a flounder and threw it ashore.
After he had been in the sea a while longer he seized the tail of a
halibut. He also seized the tail of a porpoise and the tail of a white
porpoise. 4 And after he had been in the sea a while longer he seized
a whale’s tail. “But steam those,” said he to his sister.

After he had been in the sea a very much longer time something
touched him. He grasped for it. He felt nothing. After he had been in
the sea for another space of time something again touched him, and
he reached quickly ahead of it. Something slender was in his hand.
Then his hand began to slip off, and he seized it with both hands.
Now something pulled him away. At Łg̣ a′-ixa 5 he got a new foothold.
After some time the bottom of the island cracked. Then he fastened
it around his head and came back up the inlet. He passed close in
front of Gū′łg̣ a and lay still at the mouth of Xā′nᴀ. 6

After he had been in the water there for a while something came
down from the head of the creek, making a noise as it descended,
and he listened as he stood there. Then the sound came near to
him. Now he looked in that direction. Fallen trees came down toward
him, striking against each other as they came. They came near him.
They came straight toward him. Then he ran ashore from them.

Upon this all the vegetation in the forest and all kinds of birds in the
woods called him a coward. “Is this the one who is trying to obtain
power for himself? His power is weak.” Then he jumped into the
water again, and they came upon him, striking together. When they
struck him he felt nothing. What had become old rotten trees floated
away from him.

And after he had been in the sea a while longer ice came down,
striking together on the way. And again he ran away from it, and
they said he was a coward. Then he again jumped into the water to
meet them. After they had struck on each side of him they floated
away, transformed into some soft substance.

After he had been in the water for another space of time rocks came
floating down, striking together, and he ran away from them. They
again told him he was a coward, and he again went into the water.
And they struck upon him. They became brittle rock and floated
away from him.

After he had been in the sea still longer he heard some one walking
toward him. He looked in that direction. Someone short and broad
with red skin was coming toward him. He held a knot in one hand
and some g̣ ōdañxō′sgî boughs. 7 On the other side he held some
kwē′aogia′gadañ twigs 8 and some seaweed. [212]

And he said to him: “Come, let me whip you, grandson.” He went to

him and faced him. Then he struck him with the knot. He did not
feel it. Instead, it broke in pieces. And he struck him also with the
g̣ ōdañxō′sgî. He did not feel it. And he also struck him on his back
with the kwē′aogia′gadañ. He did not feel it. Then he struck him
with the seaweed. He almost touched the earth with his head.

Then they seized each other. He pushed Greatest-strong-man down.

Then he smiled at him, and went toward the woods upon the ice.
Landward stood a dead tree on the sea side of which a dead limb
stood out which he tried to pull off. He could not do it. But he (the
human being) went over to it and pulled it out. And he said to him:
“Now, grandson, go home, for your things are there.” And he went
down the inlet.

After he had swum along for a while, he stood up at Gū′łg̣ a. And,

after he had stood near the door for a while, he entered and dried
himself near the fire. He asked of his mother, who was weaving near
the wall: “Mother, have you any?” “Yes, chief, my son; when
something made you and shut you in the womb I had some made
for you. They are here.” Then his mother hunted in a box, brought
out two sky blankets, 9 and gave them to him.

Then he sat down on one of the bedsteads belonging to his younger

brothers. He broke it by sitting. And he broke another by sitting on
it. After he had broken all by sitting on them he made one for
himself. And he also broke that by sitting on it. And, after a stronger
one with yellow cedar corner posts was finished, that, too, broke
down. And he gave it up. Then he fastened the pokers lying near the
fire together in the shape of a cross, laid dead salmon-berry bushes
across them, laid the planks on top of these, and sat down upon
them. That, however, was strong. Then he went to bed.

Very early next day he went out toward the woods. After he had
traveled along for a while upon a faint trail, [he came to] a dead
fallen tree lying across the trail. There a shrew 10 with cranberries in
her mouth was vainly endeavoring to climb over it. Then he put her
over and passed by her.

He came to a mountain covered with devil’s-club and began eating

it. And when he was half through evening came upon him, and he
stayed there over night. And next day he again began eating. When
evening came he had eaten all.

And the last he ate he spit out and said: “Perhaps I shall become a
wā′sg̣ o if I swim about so much.” Then something up the inlet said
to him: “Ah! Red-backed-grouse 11 hears your voice.” From down the
inlet something else said: “Ah! ʟꜝuqaᴀ′ndas 12 hears your voice.” Then
he went home. [213]

Next day he again went toward the woods. There the mouse 10 was
trying to climb over. Again he put her across. And, after he had
traveled for a while, he came to a mountain covered with x̣ î′lg̣ oga. 13
Then he ate it, stayed there all night, and continued eating next day.
When he swallowed the last of it, he spit out part. He spoke the
same words as before. And beings spoke to him as they had done
before. Then he went home and went to bed.

Very early next day he went out to challenge some one to a

wrestling match. When he started to wrestle with the thing which
had destroyed his younger brothers, he said: “Now, when you throw
me down, stand awaiting me.” Immediately they seized each other.
Then he was thrown down. As soon as that happened, he (the
opponent) pronounced the words.
And after he had gone through the air for a while, he came to the
flint. At once he rubbed a medicine Mouse-woman had given him
upon himself. Now, when he struck on it, he pulled it down. At that
time his younger brothers’ bones burst out of it. Then he spit
medicine upon them. And as soon as he got down [he found] the
other still standing there waiting for him. Then he threw him down.
“Future people will see you.” He became a kind of brittle rock. 14

After that his younger brothers again disappeared.

After he had lain in bed awhile day broke, and he began to think of
the animal he had put over [the log]. Then he went thither. Lo, she
was again trying to climb over. He put her across. And he watched to
see which way she went. Then she went in at the butt end of a
clump of ferns. And a house stood there.

Then she said to him: “Come in, my son; news has come that you
are going to borrow something from me.” Then he entered to her,
and she let him sit down next to her. Then she turned to the wall.
She took a tray out of one of her boxes. On both sides of it sat
[carved] mice. She placed a piece of dried salmon which was in it
before him. And he thought: “I have been fasting a long time. What
a small thing I am going to eat.” Then she said to him: “Eat it.
However small it looks, it can never be consumed.” He took it. While
doing so he looked. It was still there. And he again picked it up. He
was unable to consume it, and she put [the tray] back.

Then she again turned round toward the wall. She put a single
cranberry in front of him. Then he picked it up with a spoon. That,
too, he was unable to consume.

Then she turned round again. And she took something blue out of
the box. 15 Then she bit off part for him. “Here is something for you
when you think of eating medicine, Go up to Gū′łg̣ a lake. There lives
Among-the-hemlock-boughs, who destroyed your younger brothers.
When you come to the shore opposite him where the ground [214]is
trodden down by many feet, whistle for him, and when he comes
out to you and has nearly reached you drop on the ground quickly.
Then you will come to yourself sitting in his belly. Put medicine upon
yourself. Then you will restore your younger brothers. And when
your younger brothers are gone again run quickly to Sealion-town.
Then climb into the tree which lies seaward at the end of the trail
running inland. When [a creature] comes to you from the sea push
the thing you are going to make into his ear, and when he staggers
about wounded climb into the tree again. At that place you will
restore your younger brothers again. After all have disappeared
again and you start after them you will keep on going forever as one
with supernatural power.”

Then he went away. After he had been in bed for a while, day began
to break, and he went up to the woods and reached his destination.
There was a place there trodden bare by many feet. The footprints
of human beings were in it.

Then, just as day began to break, he whistled. After he had done

this for a while something like a person with his hair floating upon
the water came along. When it got near him, he dropped flat, and,
after some space of time had elapsed, lo, he came to himself in its
belly. Then he put the medicine upon himself and stretched himself
in its belly. His younger brothers’ bones poured out. He, too, was
thrown out on top of them.

Then the hemlock was moving there. And he went to get it. He
struck it. It was as when something is split up fine. Then he laid
aside two branches and took two short ones. Then he threw one [of
the latter] so that it went into a tree. And he threw another one. It
stuck endwise into a hemlock. He spit after it. And he said: “Future
people will use these as fishhooks in getting food.” 16

Then he spit the medicine upon his younger brothers. They arose.
And he said: “Go together to the place where you used to sit.” Then
he, too, followed them, and, after they had enjoyed seeing each
other for a while, again one was gone. One after the other all seven
disappeared.

Then he whittled the hemlock limbs. He sharpened the ends and put
them over the fire. Then he took these at midnight and went to
Sealion-town. And he climbed up into a tree which stood at the end
of the trail.

After he had sat there for a while two pieces of pitchwood came
burning out of the ocean like lanterns. They came below him like
lanterns. Wonderful to see, a wā′sg̣ o 17 came and stood there. At the
tree lying seaward it sat. It was coming to him. It had a whale in its
mouth. It had another one in the curl of its tail.

And, when it got just under him, he sat down between its ears. And
he pushed the hemlock limbs into its ears. Then he again pulled
[215]himself up into the tree. It staggered around underneath. At
daybreak, when the raven called, it fell as if thrown down. 18

Then he pushed it about [preparing to skin it] and was going to cut
it open. But it thundered and lightened. Then he skinned it and cut it
open. He caused his younger brothers’ bones to burst out and spit
medicine upon them. They rose, and he said: “Go to the place where
you used to sit.” The next day one was again missing and the day
after another. It went on in this way until all seven were again gone.

And, after he had sat around for a while, he started off aimlessly.
After he had gone along for a while he heard something in the
middle of the island which sounded like a drum. Then he went to it.
Lo! he came to a trail. It had been recently trodden upon. After he
had traveled on this for a while he came to a house. The door was
on one side of the front. Inside of the house something made a
noise like a drum.

Then he looked in. A woman, wearing a brownish red cedar-bark

blanket, twisted threads. The doing of that caused the noise like a
drum. He sat outside of the door which was much trodden about.
Then he went along and looked down. There was a salmon-berry
bush newly broken off. And he took it up. He punched her buttocks
with it as she sat working turned toward the wall. Then she turned
round and smiled upon him, and he talked with her for a while.

While he was still talking he heard a voice [saying]: “Huk, huk, huk,
huk, huk, huk, huk, huk.” Then he looked toward it. Lo! his younger
brothers were trying to run apart from each other. Then he went to
them and spit medicine upon them. He put some on himself as well
and tried to pull them away. He was unable to do it. Then he tried it
again. Again he was unable to do it. That was Gā′gix̣ it-woman, they
say.” 19

Being unsuccessful he went home. Then he came to Gū′łg̣ a. He was

going to enter his mother’s house, yet in spite of himself he passed
by in front. Then he turned toward it again and, when he was near
the door, he seized a pole which was in front of the house. But it
came away in his hand.

When he could not succeed in entering he wandered off aimlessly.

Soon he arrived at the middle of the top of the island. After he had
traveled about a while he came to an open space. Then he sat down
there. After he had sat there for a while he looked at himself. Lo! he
sat there naked, deprived of both his blankets. Some thick bushes
were there.
Then he turned his back to the sunshine. He held his head down
with his forehead in his hands. While he was sitting thus something
touched him. He looked for it but saw nothing. Then he got ready
for it, and, when this happened again, he grasped in front of it.
[216]It was in his hand. It was soft. It felt like fur. It was like
something phosphorescent.

Then he skinned it and used salmon-berry bushes on which to

stretch it. But lo! it was slack in the middle. Then he put it on a
larger one. And he laid it out in the sunshine. He was going to make
blankets out of it. It became nearly dry. He was glad. And, when it
was nearly dry, things from the north end of the island and the
south end of the island shouted “Wā-ā-ā-ā-ā, Supernatural-being-
who-went-naked is stretching his sky blankets.” They laughed at
him. Then he bent down his head. After he had sat there ashamed
for a while he left his blankets. 19

Now he started on. He traveled around and around this island. One
time, after he had traveled for a while, he heard some one sobbing
bitterly. He went thither. A house stood there. He ran to it so fast
that he kept falling. Then he looked in. In the rear of the house
stood one with tears running down and pitch on his face. His
earrings were long. From the ends of them small human beings
hung. Their throats hung downward. Their arms were moving as
they hung.

He struck the ground with his baton and cried hard. “Thinking to
restore his younger brothers again as he had twice revived them,
the supernatural being started after them. While he was going, the
supernatural being went on forever.” So he heard him put words into
the song about himself as he wept.

And his boxes all had their ends toward the fire. There were four
tiers of them. Then he wanted to look into them. And he ran about.
After he had run around looking for something for a while he found
a big rock, long and narrow, and he put it on his shoulder. Then he
threw it up on top of the house. He pulled himself up after it. Now
he made a hole above him and let the stone fall in. It struck his
head. He dropped dead without moving.

Then he jumped down. He entered the door. He opened the box

lying nearest to him. It was all full of moose hides. 20 Then he went
to the rear of the house also. There, too, he opened some. Then he
put five [hides] upon his back and went away. After he had run
along for a while, lo! he heard his baton sound. Then he came near
him and took one of his hides back. He put it on his shoulder. He did
the same to all five and went away from him. And he looked in the
place where he had been. He had vanished.

Then he went after him. Lo! he was crying out the same words as
before. Then he turned back quickly and picked up a larger stone
than the one he had before taken upon his shoulders. Now he put it
on top of the house and pulled himself up after it. Then he made a
hole right above him. He dropped the stone in. He fell down.

At once he jumped in, piled five blankets one over the other, and
[217]went away with them. Before he had gone far, however, he took
these also from him. He remained in the same place looking at him.
Now he was unable to kill him. That was Master Weeper.

And, after he had traveled about for a while, he came to a swampy

place where skunk cabbage grew and jumped across it. 21 Then, after
he had gone on for a while, he came to a deserted town. A little
smoke came out of the house in the middle. He went to it and
entered. And an old man lay there, back to the fire. 22 He looked at
him. Then he arose and gave him something to eat. But he did not
give him anything to drink.