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Building
Modern Business
Applications
Reactive Cloud Architecture for Java,
Spring, and PostgreSQL
—
Peter Royal
Building Modern Business
Applications
Reactive Cloud Architecture for Java,
Spring, and PostgreSQL
Peter Royal
Building Modern Business Applications: Reactive Cloud Architecture for Java,
Spring, and PostgreSQL
Peter Royal
Sherman Oaks, CA, USA
Acknowledgments�������������������������������������������������������������������������������������������������xvii
Introduction������������������������������������������������������������������������������������������������������������xix
v
Table of Contents
vi
Table of Contents
vii
Table of Contents
viii
Table of Contents
Handling Failures������������������������������������������������������������������������������������������������������������������������ 99
Optimistic Locking��������������������������������������������������������������������������������������������������������������� 100
Timeouts������������������������������������������������������������������������������������������������������������������������������ 101
Testing the Command Generator���������������������������������������������������������������������������������������������� 102
Command Submission��������������������������������������������������������������������������������������������������������� 102
Command Creation�������������������������������������������������������������������������������������������������������������� 103
Summary���������������������������������������������������������������������������������������������������������������������������������� 104
ix
Table of Contents
Observability����������������������������������������������������������������������������������������������������������������������������� 126
Monitoring Production Systems������������������������������������������������������������������������������������������������ 128
Practice Using Tools������������������������������������������������������������������������������������������������������������������ 130
Summary���������������������������������������������������������������������������������������������������������������������������������� 131
x
Table of Contents
Index��������������������������������������������������������������������������������������������������������������������� 181
xi
About the Author
Peter Royal is a practicing software developer with over 20
years of experience. A common thread has been working
on business applications, whether they are tracking legal
casework, domain-specific ERP suites, or financial trading
and risk management. He enjoys building tools for his
colleagues, working with them to meet their needs, and
providing solutions that bring joy rather than frustration.
He has come to appreciate pragmatic architectures and
development practices that enable systems to thrive for the
long term. He currently resides in Los Angeles, CA, with his
wife, daughter, and cat.
xiii
About the Technical Reviewer
Alexandru Jecan is a software engineer and author. He is working at Deutsche Bank as
Assistant Vice President in the area of investment banking. Alexandru also speaks at
programming conferences across Europe and the United States.
Alexandru is the author of the book Java 9 Modularity Revealed (Apress) and the
technical reviewer of the books Java Program Design (Apress) and Jakarta EE Recipes
(Apress).
His book Java 9 Modularity Revealed was featured during the keynote speech by
Mark Reinhold at the JavaOne Conference 2018 in San Francisco.
Alexandru lives with his wife Diana and his daughters Melissa and Mia in Berlin and
is currently studying for the Project Management Certification.
You can reach Alexandru at alexandrujecan@gmail.com.
xv
Acknowledgments
The ideas in this book are an amalgamation of concepts I have encountered over my
career, many of whose attribution is lost to time. I value everyone that takes the time to
write and share knowledge with others, knowing that they will never fully understand
the reach that they have.
To John Caruso and Gary Foster, for without your support and trust early on in my
career trajectory I would not have been here. To Paul Hammant, for being a source of
ideas, inspiration, and encouragement. To all my friends from the Apache Software
Foundation, especially the early Avalon and Cocoon communities, for being unknowing
mentors and shaping how to think about problems. To Snehal Chenneru and Michael
Li, for without your help and support we never would have built the system this book
is about.
Practicing the art of Brazilian jiu-jitsu has shaped my perspectives on continuous
learning, humility, and problem solving. To my teachers, Andre, Sandro, and Chris, your
methods for sharing knowledge have shaped mine.
This book would not exist if it were not for Jonathan Gennick reaching out to me and
asking me if I had ever thought about writing a book. You had the vision that there was
something worth sharing in a more durable form than a conference talk. You and your
team at Apress helped bring this book to fruition.
Trish, Poppy, and Pickles, thank you for your support while I spent nights and
weekends writing. You are the best.
xvii
Introduction
One of the first jobs I had was at a consulting firm where we were assisting a client
in how to modernize their software. The client had a successful business selling and
supporting a domain-specific ERP (Enterprise Resource Planning) system. It dated back
to the 1970s with code written in BASIC-2C targeting the Wang minicomputer. When
I entered the picture in the late 1990s the software was running on Windows via an
emulator, its text-based interface trapped in a window. The owner of the firm did not
want to get locked into a proprietary platform again. In a very forward-thinking move, we
were explicitly asked to create a web-based user interface and a Java-based backend.
As we incrementally migrated modules from the old system to the new one, we
received user feedback around the usability of the new interface. The text-based
interface of the old system allowed power users to quickly navigate around. The new
graphical interface did not initially have the same capabilities. We added extensive
keyboard shortcuts to make navigation easier, but the nature of the interface prevented
us from matching the experience of the old system. Existing users valued the system as it
was, while new customers were enticed by the new web-based interface.
This was an enlightening experience for me, how deeply the nature of my work
affected the work of others, and how attached people can be to the familiar. I was
attached to the familiar. While the new system we created used technologies and
techniques that were more modern than what the old system used, the paradigms were
fundamentally the same. In the two decades since I worked on that system, again the
technologies and techniques have changed, but the same paradigms live on. As I made
this observation and introspected the work I had done, I came to realize that there are
other ways to build systems. That’s what this book is about.
I start this book by defining and scoping business applications, and then my
perspectives on the status quo. The next part discusses architectural precepts that I
believe are appropriate for forward-looking systems and why business applications
should be built with them in mind. Business applications encode business rules, and
business rules can change over time. Understanding each of these is important, and
I dedicate a chapter to each. The third part of this book is my proposal for a modern
business application architecture. I describe my self-imposed constraints and the
xix
Discovering Diverse Content Through
Random Scribd Documents
By and by he said: “Hū; I am thirsty. I will go after some water for
myself.” “Don’t do it, chief; those that destroyed my village live
there. Go over to the corner and drink there like me, your mighty
grandfather, who am doing without anything else.”
Then he dragged [the devilfish] along with the devilfish stick and
threw it inside the door. When he came in and sat down, Nᴀñkî′lsʟas
looked at him. As he was looking at him, Supernatural-being-who-
went-naked said: “Now, grandfather, look about upon your town.”
Now he took his cane and went out with it. He looked to the right.
To his great surprise something wonderful had happened. People
decorated with feathers and having their faces painted walked about
in rows. Then he also looked to the left. There things were in the
same condition. Then he entered.
Then he combed his hair. He made it long, and he made two knots
of hair at his neck. He fastened them with a ribbon. He fixed him up
with the blue part [of his stick]. After he had been at it for a while
he poured water into a wash basin he owned and said to
Supernatural-being-who-went-naked: “Now, grandson, look at
yourself.” 23
Then he started and sat down by a water hole near Kaisun, 25 on the
west coast. After he had sat there a while they came after water.
Then they landed. They picked up the bucket. They came near him.
And, when they got near him, he made himself like those into whom
worthless things come and threw himself into the water. And he lay
floating about in it.
Then the one who came first threw herself backward. “Yuwai′yᴀ,
something is floating about in her water (i.e., the chief-woman’s).”
Then the middle one said: “Throw him out with a stick.” Now the last
one, who was lame, said: “Handle him carefully. After he has drunk
whale soup he will become stronger.”
Then they broke off the stalk of a salmon-berry bush and took him
out carefully. Now they got the water, and, after they had taken it
down to the canoe, they remembered him. The lame one brought
him in with a stick and put him in the bailing hole.
And after they had landed they carried up the water. They steamed
the whale. Again they forgot about him. Then she who was lame
thought of him and said: “We have forgotten about a crooked thing
which floated about in the chief-woman’s drinking water.”
While they were away he warmed himself on the side of the house
toward the door a while and said: “Chief-woman, you [let me get
something].” Then she said to him: “Go and get what you are talking
about.” But he crept over to her. He touched the chief-woman. Then
she seized him on each side of his head near his ears and knocked
him against the floor planks, holding him by the hair. And she said to
him: “Go and sit on the side toward the door, you common thing.”
And he crept over there. Again he sat near the door.
After he had sat there for a while the chief-woman said to him,
making the sound of throwing out saliva between her teeth:
“Gîtgît, 27 the slave they say I am without, go and get firewood.”
Then he crept [220]out and came out of his skin outside. Then he
seized with both hands a spruce, good for burning and covered with
dead limbs mingled with green ones, which stood upon a knoll, and
he pulled it up, roots and all. Then he threw it down from the knoll.
It was broken in pieces below. Then he collected the pieces. And he
carried up the bark, crept in, and put it into the fire. He piled [the
wood] there, end up [in the usual way].
The servants had pulled in a whale. They were happy. Then, after he
had tried to communicate with the lame one for a while, he told her
about himself. “I have firewood for you back here. Go and get it. I
am Supernatural-being-who-went-naked. Do not tell any one about
me.”
Then the slaves were told to get firewood, and they brought it in.
And [the chief-woman] again made a noise with her lips. “I guess it
must have been Gîtgît who chopped down this firewood,” she 28 said
to him.
One day he crept out. He got out of his skin. Then he stopped
making himself old. He determined to marry the chief-woman.
Then he put upon his face the painting that Nᴀñkî′lsʟas had placed
there first. He put on his two sky blankets. And, after he had stood
there for a while, one of the servants came out. As soon as she had
looked at him, although still at a distance, she came toward him with
her arms stretched out. “No, no, no,” he said to her, and she went in
from him crying.
One morning, as he still lay in bed with his wife, he asked to set a
net. And his wife said to him: “Wait until I explain to you. You have
not strength enough to let it out farther. They never let out more
than one.” 30
Then he took the net which was hung in a corner and went to the
point. Whales swam about in the water. He let out two [meshes].
Two were in it. And he could not pull it in. The other [meshes] were
also pulled into the water. All five were pulled in. Then he went
away. And where he lay he breathed hard [from the exertion].
Then his wife asked him: “Were the meshes of the net pulled out?”
[221]“Yes,” said he. Instead [of being angry] his wife laughed at him.
“That is all right, for I will go to my father and get it.” 31
The day after she went to her father by canoe. All of the servants
went along with the chief-woman. Supernatural-being-who-went-
naked also went. They started. After they had gone along for a
while, they came in sight of the town. Then they landed, and her
father came down to meet her. And he asked his daughter: “Why do
you come, chief-woman, my daughter?” “Why, father, we came after
the net.” “It is there in the house, chief-woman, my daughter.”
Then his wife cried, “Hᴀn! hᴀn! every time I try to be happy (i.e., to
be married) you use this sort of weapon.” Then he told his wife not
to say a word. And, after he had swallowed his medicine, he picked
up one with a spoon and swallowed it. It even went through the
floor planks. He did the same with all four.
Then they gave him a wash basin. After his wife had also washed
her hands, they brought out five black cod. And she told her
husband not to eat them. “It is something different,” she said to him.
Then they put these in front of him, and, after he had sat there for a
while, she said: “He says that is not what it is.” Then [the servant]
put it back and they threw them out.
Then they put some more in front of him. Those, too, he did not eat.
And she said: “He says that that is also something different, father.”
Then they threw away the steaming box and brought another out,
and they brought out five more black cod. Then she said to her
husband: “They are black cod.” They cut them crosswise and
steamed them. When they were cooked, they put them into a dish.
And before they had taken these, she picked one up. “Take care of
the head and bones of this.” And she gave him another. She gave
him those parts of all five black cod.
And she said to her husband: “Do not let them go. He will take them
out from inside your clothing so that you will not feel it.” And she
asked him many times: “Have you the heads still?” “Yes, here they
are.” Next day they started off. Again she asked her husband: “Have
you the heads?” “Yes, here they are.” “Have you the black-cod
heads?” “Yes, here they are.” “Have you the black-cod heads?” “No-
o-o I wonder why He-who-has-spines-for-earrings turned round
smiling.” 32
After many nights had passed, the something which had spoken
[222]under his pillow before he again heard going along and saying:
“Supernatural-being-who-went-naked, does the black cod stick you
here? Because you made Nᴀñkî′lsʟas’ town alive, he restored your
younger brothers to life by letting himself be born from your mother.
He sat early in the morning between rocks with white and black
bands. 33 Being in love with part of you, he has also come to you.”
And he looked out. Lo! he saw the tail of a marten pass in through
the star. 34
Then he went thither. To his surprise there lay a woman asleep with
Nᴀñkî′lsʟas with the upper part of her blanket fallen away leaving
her uncovered. Then he pressed upon her with his hands and she
said to him: “I used to want you, but lo! you got around late.”
And after that he sat down near the fire feeling unhappy. Then his
wife asked him: “Why are you so sad?” “I am sad because I left my
mother not far from here,” he said, deceiving her. Then he started.
He put black cod into his canoe and started off. Then he came into
Skidegate channel and reached his [younger] brothers’ town. Lo! his
eight younger brothers came down to meet him.
Then they went in. And his younger brothers only cared to have
Nᴀñkî′lsʟas for an elder brother. They did not care about
Supernatural-being-who-went-naked. Before they even gave food,
Supernatural-being-who-went-naked began to give them something
to eat.
Now, when they were through, the cloud rose with him, and his
body was again to be seen on the bedstead. Then he (Nᴀñkî′lsʟas)
called to his sister. After she had gone to him and he had talked with
her for a while, she went out. She brought in cranberries. The tray
had the figure of a gā′gix̣ īt upon it. After he had sat eating for a
while he stopped, and his younger brothers ate the rest.
Then she again put stones into the fire. Then they laid the wash
basin down again, and the clouds again rose with him. Again he
came down there and sat down, and they put black cod in front of
him. Then he ate with his younger brothers. At that time they did
not see his face. Then the wife of Supernatural-being-who-went-
naked was sad. [223]
They say that Nᴀñkî′lsʟas was in love with Gā′gix̣ īt woman in order
to restore the brothers of Supernatural-being-who-went-naked. In
order to restore the town of Supernatural-being-who-went-naked to
life he had let himself be born from the mother of Supernatural-
being-who-went-naked. Then the clouds rose. Again he sat up high.
Again [Nᴀñkî′lsʟas] called to his sister: “Sister, come to me,” and his
sister said: “Hū hū, always, when you send me after a thing, you are
going to give me something. By and by you take it away from me
again.”
Upon that he threw something down to her. It fell with a noise like
that of a drum. At once she went to get it. She covered it up with
her blanket. Then the wife of Supernatural-being-who-went-naked
recognized the thing she used to let her daughter have. 35
Then she cried: “Han-a han-a, I thought that I let only my daughter
have that.” Then her mother-in-law said to her: “Stop, chief-woman;
wherever the supernatural beings are settled they always wear it as
a crest. Chief-woman, it belonged to your husband’s sister and her
brother (Nᴀñkî′lsʟas). He is simply fooling her with the thing you are
talking about.” At once she stopped crying. She really saw it. But still
she believed what her mother-in-law said.
On the next day his brother’s wife again gave them black cod to eat.
When he sat up again he called to his sister. After he had talked to
her for a while she came down and sat near Supernatural-being-
who-went-naked, who sat with his wife. And she said: “He wants
something that he says your husband owns.” Then he did not know
what [Nᴀñkî′lsʟas] referred to.
Then he said to his wife: “This must be the thing they speak about.”
Then she called her sister-in-law and gave the wā′sg̣ o tail to
Nᴀñkî′lsʟas. After he had looked at it for a while he put it on top of
his hat. It looked nice there. 36
At that time they again steamed black cod. And lo! the clouds again
arose. Then his younger brothers ate the black cod. Then his mind
was sick. Now she turned around and began weaving. After she had
done this for a while, lo! her brother-in-law had put himself around
her. He looked out at her from her clothing. She looked toward the
rear of the house for her brother-in-law. The form of Nᴀñkî′lsʟas still
sat up there. Then they lay there together. 37
Then she went down to the beach, and he followed her and went
away with her on the surface of the sea. She did not look at him.
Then she said to Supernatural-being-who-went-naked: “You better
go back from me before I look at you.” And he said: “What kind of
look is this dangerous look?” Then she looked toward him, and he
went right under water. There was not a sign of him. And she
entered her father’s house.
Then she said to her father: “Father, I made him fall in by looking. I
looked toward him. Come! try to fish him out.” Then her father
pulled apart the stone floor planks. He fished for him between them.
Then he pulled him out, with nothing but his joints holding together.
Then he spit medicine upon him, and he got up and went toward his
place.
And, after he arrived there, they sent for Master Carpenter. Then he
had a mountain placed upon ten canoes. And his younger brothers
were settled there one after the other. Then he put a sky blanket
upon his sister and seated her on the mainland. And he seated his
mother on the Haida country. 38
Like the preceding this seems to be a strictly Haida story, although the gā′gix̣ īt
idea was also popular among the Tlingit of Alaska. This fact, together with its
length and complication and the insight it gives into the mythology of the Haida
people, render it one of the most interesting of all. One of the myths obtained by
me at Masset bore this same name, but resembled it only in the concluding
portion, the first part being like that of He-who-got-supernatural-power-from-his-
little-finger. [227]
1 That is, weak supernatural beings or powers acted through him, rendering him
also weak, unlike his elder brothers. ↑
2 The cry raised to summon opponents to a contest, especially to a trial of
strength or to a gambling contest. ↑
3 See preceding story, note 5. ↑
4 See preceding story, note 2. ↑
5 See preceding story, note 3. ↑
6 See preceding story, note 6. ↑
7 See preceding story, note 7. ↑
8 See preceding story, note 8. ↑
9 See preceding story of A-slender-one-who-was-given-away, note 3. ↑
10 The same inconsistency noted in the preceding story, note 9, is here
repeated. ↑ a b
11 Haida sqa′otcꜝîl, which is said to give the idea of a grouse with a red thing on
its back. This is a mountain between the abandoned coal mine, near the head
of Skidegate inlet, and the west coast. ↑
12 ʟꜝū means “wedge,” but I did not learn the meaning of the remainder of the
word. It is a mountain lying in the opposite direction farther down Skidegate
inlet. ↑
13 A low herb said to be found growing on dead trees, with leaves like clover, and
a bitter taste like that of pepper. ↑
14 The wrestling took place by a rock almost buried in the beach gravel at Gū′łg̣ a.
Presumably it was this rock into which the strange wrestler was transformed. ↑
15 Compare the preceding story, note 40. ↑ a b
16 Halibut hooks were usually made out of the stumps of limbs which had rotted
out of hemlock trees. Into these the monster was transformed. ↑
17 See the preceding story. ↑
18Supernatural beings hunt during the night and get home before ravens begin
calling. If they are detained in any way so that they hear the raven, they at
once fall dead. ↑
19 A man who just saved himself from drowning was supposed to be deprived of
his senses by land otters and become transformed into a creature called
gā′gix̣ īt. This being had land otter fur all over its body, an upturned nose, and a
face covered with fish spines. It traveled all over the Haida country with the
utmost ease. See my memoir in series of Jesup North Pacific Expedition, volume v,
part i, pages 26 and 27. It was owing to this transformation that he did not
recognize his own blankets when he felt of them. ↑ a b
20 This is the probable meaning of the word tcî′sgu. They are not found on the
Queen Charlotte islands. ↑
21 In reality this was Skidegate channel between Graham and Moresby islands, the
two largest of the Queen Charlotte group. ↑
22 This was Nᴀñkî′lsʟas, or Raven, the hero of the story of Raven Traveling. ↑
23 A bowl of water was the ancient Haida looking-glass. ↑
24 On the mornings of days that are going to be windy red streaks are seen in the
clouds which pass away quickly. This phenomenon is often referred to in the
stories, and one or both of the cloud designs here spoken of may represent it. ↑ a
b
25 One of the two west coast Haida towns, of which it was the older and the
greater favorite in the myths. Instead of a “water hole,” a creek named X̣ uadō′s
is sometimes mentioned. ↑
26 An island opposite Kaisun, prominent in story. ↑
27 Name given to a slave. “I am without,” because he was worthless. ↑
28 Said sarcastically. ↑
29 People who went to the west coast found the food supply so excellent, owing
especially to the presence of black cod, that they were loath to leave, and this
expression was applied to them. This is supposed to have been the first time it
was heard. ↑
30 I understand meshes to be here referred to. ↑
31 Everything that is thrown, or that falls, into the sea passes under the floor
planks of the house of The-one-in-the-sea, the greatest supernatural being in
the ocean. ↑
32 He-who-has-spines-for-earrings usually sits near the door of houses of the
supernatural beings, and can take away anything unbeknown to the owner.
Because he took away this black cod there are now none of these fish on the east
coast of the [226]Queen Charlotte islands. He is supposed to have stolen the black
cod heads from Supernatural-being-who-went-naked, and the latter, aware of this
fact, refers to it in the usual indirect way. ↑
33 Perhaps some magic is referred to. Otherwise the sentence is obscure. ↑
34This star was in reality the door of another room in which lived his present
wife’s daughter. Nᴀñkî′lsʟas was in love with her and the marten tail which
passed in there belonged to his marten cloak. ↑
35 This is probably the same as the round object obtained by Raven from Cape
Ball’s wife, and appears to have been the thunder or to have had power to
produce it. ↑
36 Apparently Raven adopted this as a crest, but among men the wā′sg̣ o belonged
to the Eagle side. ↑
37Raven was able to make it appear that he was in one place, when he had
actually moved. His form was seen upon the bedstead while he himself had
gone down to the woman. ↑
38Perhaps this is another story of the origin of the canoe people referred to in the
story of “Canoe people who wear head dresses.” The mother and daughter
became mountains. ↑
39 Or varied Thrush. Haida, sqꜝax̣ ia′o. ↑
[Contents]
He-who-was-born-from-his-mother’s-side
She was a chief’s child. She was a woman. 1 When she went out,
they braced the hanging door open for her, and she went out
frequently. 2 One day, when she came in, the stick slipped off, and
the edge of the door touched her upon the side and made her sore
there. By and by a hole appeared there, and, when the town people
came to know that, her father gave orders to abandon her. Next day
they left her.
Then she went down to the saltwater and washed her [sore]. There
she put medicine upon it. One day, when she was washing, some
bloody looking matter stuck out. And she was unable to pull it out.
Then she again put medicine upon it and crept up to the house.
Next day she crept down to the water again, and, while she was
washing it, she again pulled at it with her finger nails. Lo, she pulled
it out. Then she laid it upon a stone, and, after she had put medicine
on herself, picked it up and moved toward the house. Then she bent
pieces of cedar bark, placed it in them, and put it side of the house
outside.
Now she went to bed. While her back was turned to the fire a child
cried. Then she rose quickly and, without standing up, ran out. And
something inside the thing she had bent together was crying. She
looked. A child lay in it. And, after she had taken it out, she washed
it. Then she reared it. She had it as a companion.
By and by she made one for him out of real yew. Wā-ā-ā-ā-ā′, it
looked red. It was pretty. After he had looked at that, too, for a
while he threw it into the fire, and the blunt-pointed arrows along
with it.
Then she pounded out copper for him. She hammered a string on so
that it could not be removed. She also hammered out two arrows.
One had the figure of a weasel. The other had the figure of a mouse
on it. When she handed these to him he did not look at them. He at
once went off.
After he had been gone for some time, he brought in some wrens 4
[228]and said to his mother: “Pick and eat them.” Then his mother
picked them and steamed them. When they were cooked she ate
them. His mother tried to have him eat some. But he shook his
head. He absolutely refused.
Next day he went out and brought home woodpeckers. 12 Then she
treated those in the same way in order to make a blanket. After she
had finished he went to it and shook it. Upon that, too, the birds
flew about in a flock. Then he went to bed. He ate nothing all that
time. All that time he fasted.
Then he again set out. After he had stayed away longer than before
he brought in a bunch of tanagers. 13 Those, too, his mother made
[into a blanket]. When it was finished, he also went to that. He
shook it. Those also flew about upon it. He laid that, too, on top of
[the planks] in the rear of the house.
The next day he went out again. [He got] blue jays, 15 and his
mother sewed those together.
After that he again started off. After he had been absent for some
time he returned with the daughter of He-who-travels-behind-us, 16
whom he had married.
After he had lived with her a while, one morning he continued to lie
abed. While he was still in bed, something went along under his
pillow talking. “He-who-was-born-from-his-mother’s-side, are you
[229]awake? Do you not feel that the supernatural beings, whom
people are afraid even to think of, are gathering together against
you?”
Then he ran out. He saw nothing. And he went out again. He pulled
along an old man and made him sit at the end of the town. That was
Heron, 17 they say.
One day he was again lying in bed. Then something passed under
his pillow saying the same words as before. Then he seized his bow
and went out. After he had looked about on the surface of the salt
water he glanced upward. A thunderbird flew about above the town.
It carried [his grandfather’s] town in its claws.
Then he went to the old man and said to him: “Grandfather, they are
coming after me.” “What is the bow of the canoe like?” “A
thunderbird is flying about above the town. He carries a town in his
talons.” And the old man said to him: “Now, brave man, shoot it with
arrows.”
Now he shot it with the one that had the figure of a mouse upon it,
and it dropped the town. Lo and behold! he (the thunderbird)
burst. 18 He put together their bones. If any of them was wanting, he
repaired it with salmon-berry bushes. Then he went home. He had
restored his grandfather’s town.
By and by, something went along under his pillow, saying the same
thing it had said before, and he again laid hold of his bow. Again ten
canoes with their bows painted red were coming along.
He put on his five blankets and put his mother in his armpit. His wife
he put in the knot in his hair. Then he walked about behind [the
boxes]. After some time those were also thrown down by the fire.
Immediately he started off. [231]
After he had gone toward the middle of this island for a while,
something said to him: “This way, grandson; my house is strong.” At
once he turned thither. He entered the house and sat down. While
he sat there the noise of burning sounded on top of his house. After
a while a red hole was burned through the roof of his house. Then
they pulled him up. They struck him from behind with their fists.
When he bent over to go out one of his blankets was burned off.
That was Fallen-tree-lying-with-one-end-in-the-water whose house
he was in.
After he had run for some time longer something else called to him,
“This way, grandson; my house is strong.” He entered and sat down.
After it had burned on the roof of the house for a while there was
again a red hole there. Then they pushed him out. Another one was
lost. That was Yew’s house, they say.
After he had run about something else called him in. “Come in,
grandson; my house is strong.” And he went in and sat down. After
he had sat there a while there was again a red hole in the house.
Then they pushed him out. Another blanket was burned off. This
was Spruce’s 24 house, they say.
And, after he had gone some time longer, something called him in.
“This way, grandson; my house is strong.” He entered and sat down.
After he had sat there for a while there was another red hole in the
roof of the house. Then they drove him out with their fists. When he
bent down to go out, a blanket was burned off. His mother was also
burned away. That was Rock’s house, they say.
And, after he had gone on a while longer, something else called him
in, “This way, grandson; my house is very strong.” Then he went in
and sat down. The noise of fire was heard on the roof for a while,
and, when it stopped, he went out. That was Swamp’s house, they
say.
After he had wandered about upon this island for a while he heard
the sound of a hammer. He went thither. Lo! an old man was
repairing a canoe with cedar limbs. Where it had not had a crack he
split it with his wedge. He made holes about this with his gimlet and
sewed the place together again.
After he had looked at him a while, he stole his gimlet and went
under a clump of ferns with it. Then the old man hunted for his
gimlet. Then he put his finger nails into his mouth. Presently he said:
“Grandson, if it is you, come to me. News has come about you that
Burning-sky pursued you for your five blankets.”
Then he went to him. He gave him his gimlet. It was old and
[232]rotten, they say. Then he made one for him. He also gave him a
whetstone. Then he picked up two creeks near the town and told
him to look on attentively. “Now, grandfather, act as you are going to
when common surface birds 25 get food for themselves.” Then he
made him a beak out of the creeks. He also gave him some feather
clothing. And he said to him: “Now, grandfather, practice.” 26
Then he said to him: “Now, grandson, come with me. Go out and
look for your blankets again. Those on the other side are not chiefs.
Now, grandson, go and get the canoe. You are going to see your
blankets.” The old man got into the stern also, and they went
oceanward.
They went, went, went a while and came to his town, to Burning-
sky’s town. Then they came down to meet him. Part of them also
filled the house as if something had poured into it. And they said to
one another: “They say he has brought his nephew, Sandhill-crane, 27
to dance.”
Then he landed. He went up. And he had a little box in his hand. He
had a baton. When he got inside, he stretched himself. Lo! his
blankets were hung in the rear of the house. His mother also sat in
front of them. He sat down in the middle of the side of the house.
The house had ten rows of retaining timbers.
Then he hunted in his small box. He took his nephew out of it, wā-ā-
ā-ā-ā. And he stood him up. He began dancing. He took the end of
his wing in his mouth. After he had moved backward a while, the
people in the house [said] “S-s-s-s-s-s” [with pleasure]. Those on
the top step went to sleep at the sight.
After he had danced a while, he stuck his baton up, took [his
nephew] and threw him at it. At once he was a weasel 28 climbing up
on it. Again they said “S-s-s-s-s-s.” The next row went to sleep.
And he again picked him up and threw him at the baton. He became
a woodpecker 12 and climbed up it. Again those in the house said, “S-
s-s-s-s-s.” The next row below went to sleep.
Then he took his baton and put it back into the box. “Enough. I
think he has danced a long time.” He put him away. Then He-who-
was-born-from-his-mother’s-side went to the rear of the house, put
on [233]his blankets, and took his mother. Then the old man went out
quickly. They got into the canoe and went off.
When they were halfway home it came burning after them again.
When it got near, he breathed toward it, and it stopped. Then they
came home, and he went up.
Again his five blankets were burned off, and his mother as well. He
reached for his wife. She, too, was gone. They took her away from
him to marry her, they say.
Then they sent for her, and she came by canoe. She took all of its
eggs. These she began to plant. They were spread all over this
island.
This short story is given as if it were a purely Haida myth, but from an abstract of
another version obtained in 1878 by Dr. G. M. Dawson it would seem possible that
it came originally from the mainland. The abstract referred to runs as follows:
[Contents]
He-who-travels-behind-us (or Qonā′ts)
There lay Pebble-town. 1 At times the town people fished for herring
with nets. Sometimes they got a porpoise in their nets. And, when
they reached home, the town chief sent a slave into the house of
him who had killed it and had him say: “The chief says you are not
to spill the blood of the porpoise upon the ground.” 2 In this way the
porpoises were often taken away. The chief treated the town people
as if they were his slaves.
And his nephew was a child. He saw that his uncles were treated like
slaves. He saw that, although they had been nearly starved for some
time, the chief took away the porpoises in the town from them. One
day he and his grandmother went away. After they had gone on for
some time they arrived at Telel. 3
Then they built a house there. And there he began to bathe for
strength. After he had bathed for some time he became strong.
Then he made a bow for himself. And he shot a goose with his
arrows. Then he skinned it and cut a hole on its under surface. He
put it on his head, and it fitted well. Then he dried it.
The geese being plentiful on the water, he put his head into [the
skin] and swam to them. From beneath he pulled them under water.
At once he twisted off their necks. He did the same thing to their
wings. Then he carried them to his grandmother, and his
grandmother plucked them. He at once dried them.
And one time he punched his nose with broken pieces of basket
work and let [the blood] run upon these. He used them to bait his
halibut hooks, and he took along wooden floats, laid his halibut
hooks upon them, and pushed them out into the sea. When they
were some distance out to sea, he jerked, the halibut hooks fell into
the water, and he pulled in halibut. He kept giving them to his
grandmother. 4
And one day he went down the inlet in search of something. After he
had gone on for a while some creature wearing a broad, blue hat
came to him. Then he asked him: “Where did you come from?” He
paid no attention to him. And again he asked him: “Where did you
come from?” Then he said to him: “[I came] From Qꜝᴀ′kun.” 5
And he had two duck skins 6 on his back, one of which had the top of
its head spotted with white. He seized one of them. He did not know
what happened to him. Lo! he came to himself lying upon the edges
of the retaining timbers in some house.
Then some one in the house said concerning him: “Throw him out.
[236]Throw the thing he wants out along with him.” Then he again
lost consciousness. When he came to himself he was lying near the
ocean. A whale lay near him.
Then he cut it open, twisted a young tree, and fastened it to it. And
he dragged it along and brought it before his grandmother’s house,
and his grandmother cut it up. After she had cut it all up she
steamed it. After she had got through hanging it up he had his
grandmother make a big basket. She finished it.
Then she put the food into it. She put in all kinds of berries, salmon,
roots, 7 and kinnikinic berries. And it was finished. Then he and his
grandmother went up the inlet. And he hid the basket near the
town. Then he entered his uncles’ house.
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