J s:titi— | — WSS SSS SERS: SoS < we ‘ CARERS SRR OS . : . S IN RN RAV \\ \ \ ACAADRr Pe ee . - - =a a { fi, < we aes ‘eee SMITHSONIAN INSTITUTION BUREAU OF AMERICAN ETHNOLOGY 3 BULLETIN 67 ALSEA TEXTS AND MYTHS BY LEO J. FRACHTENBERG A De cee: Insti = ion WASHINGTON GOVERNMENT PRINTING OFFICE 1920 LETTER OF TRANSMITTAL. SMITHSONIAN INSTITUTION, Bureau or AMERICAN ETHNOLOGY, Washington, D. C., February 23, 1917. Str: I have the honor to transmit herewith a paper entitled ‘“‘Alsea Texts and Myths,” by Dr. Leo J. Frachtenberg, and to recommend its publication as a bulletin of the Bureau of American Ethnology. Very respectfully, F. W. Hopes, Ethnologest-in- Charge. Dr. Caartes D. Watcort, Secretary, Smithsonian Institution. PREFATORY NOTE The materials presented in the following volume are based on collections made by Dr. Leo J. Frachtenberg and Prof. Livingston Farrand, now president of the University of Colorado. The inception of the work dates back to an enterprise in which the late Mr. Henry Villard took a lively interest. From 1898 an attempt was made to study in detail the vanishing tribes of the Pacific coast. While the late Mr. Collis P. Huntington and afterwards Mr. Archer M. Huntington contributed funds for this work in California, which sub- sequently was continued by the University of California in the able hands of Prof. Alfred L. Kroeber and Dr. Pliny Earle Goddard, Mr. Villard undertook to provide funds for work in Oregon. The field work at first was undertaken by Professor Farrand, who worked among the Alsea and later among the Sahaptin tribes, and by Mr. Harry Hull St. Clair, 2d, who collected material among the Coos. After Mr. Villard’s death the work was discontinued, but Mrs. Villard very generously placed at our disposal funds for completing the field work - among the Alsea. The completion of this work was directed jointly by the Bureau of American Ethnology and Columbia University in the City of New York, and its execution was intrusted to Dr. Leo J. Frachtenberg, who collected new material, revised the collections made by Professor Farrand, and digested the accumulated data. Our thanks are due to Mr. and Mrs. Villard, whose generosity has enabled us to record the language and traditions of a people that are on the verge of extinction. Franz Boas. New Yorx, September, 1916. CONTENTS Petey NOE, Dy NTANZCDO8S. fc en seco cee sce a wane oe pees ecese Se ae AEM TOC TCE AO Romer ters l= ers rete a oe ea ater Sere s Wohemc clsgave S siatew se obe ele eb std eee PALM GIRNeOS- CULO eters eat rt est oloo te capa) nisiass oa laye tele Hite = So fieia cies bain Seek ees oy Un nvehs SSeS ARE oe Se Ses RO ig ee anf Creation myths: Mand“ Womaneandsnenichildren’. oj. so". soins > Sos ote So easiness MECC EMA GAME G. ape steele capa Sins Riper @ ce = ofS dia ais a's So . The universal change (collected by Farrand)................-------- mene: death ar Graaly seer s aoc re a's mt wees e oe oe ance eise Dees s se . S¢u’ku, the Transformer (collected by Farrand)...........-..--..--- 2 bediverliunderers (collected. by Farrand.) - 2.2%. 2.2222. ssl .2-2¢555- . The origin of the Yakonan and Siuslawan tribes...........-..----.---- Pe Rr CUMEPNGOCHIN. cae 2 cercas ox mts ok we cm ot hag cs haute seeks Miscellaneous tales: Dravmltire and nis brothersn-law 22.2220: =: 222.22. 2..0t 2-2. eee tiie loertoraor-tie:Dor-Chitdrens. 2350.02 son tele. SA sie Te! 11. The story of the Dog-Children (collected by Farrand).......-..-.--- Pe ie avenger (collected: by Harrand) 24-254 .cc oho. eae eee 5 One Peelholosth clic Hunters eis iS. <2 coe oko cise acc LB lw eea one fas eee ee ato OSE BEA UMLCENS: © 2.7 aisle Mes aoe ho ee on SS he Se reps cine aa ee rare Fee Ren EBs ete Re Neate AA en a alereye wnt Sin oo aioe Sele Meson toes i6.. The man who married the Bear-Woman.......-..--.-.-s.-222.-<:2-- pe covorvcim- ay hollow theOs o> sa=% co. cities sets 2 seco POes Lee ee Customs and historical narratives: Pern enOr (Nera ised WNGIADSs. 505 525 2 5224 assis oe sak See ee See UREN GHEE ea te een ae a as oe Tinea a wea caee be See ee nes aOn i nedeain orl. 5. Grant, an-Alsea Indian: -.....2.52202 02 <2.2.222 02 Superstitious beliefs: 21. The Monster-Girl of the woods........--.......----- Sones 2 ‘aus sntg Poe x ore mis Gurney A MOON eclipses... .scok es Sees. soc. ec te ee ee Psat eM GUT 2 SiN CCP AG. =... 25.52.1526 «= 258 boa sich abe = Zo EOteisms Curing o. thunterstorm. ...5-----..----- 2s ee ete cess oes Appendix (tales collected by Farrand in English): OMS ce yk mule Sura MAT OMer es aerate. Sune ee ed. eo Bal OS Ee 26. The killing of Bikes. .2:3. 4... Peete SD eo Ow SY mA cynic yt Se Pupeslive, Taricshar plumes see er. Ao ee. eo lh ee Sees erie Se PEeniiey RimMin WAN IC OM PLO t. Meters Arcee ers. 52 es sot nee Sa oaeehe tee Vocabularies: Haprod ChvOnete se eee oe (Pe rt ie we Rin ae sane at Rae EE eli oe ee eae ee re ar i oR Oe SSE. ek eek Mipnapetacsl lisi.oL formative elements. o12- 5.2 Als. .502% ol. 22 tn ee see peter eet Seer een ok eee Ce Ae h53) 1. Sey Sol’ s mauee van 7 oOonrrm OT WP © DH ALSEA TEXTS AND MYTHS By Leo J. FRACHTENBERG INTRODUCTION In the present volume are embedied materials collected at separate periods by two investigators. The older collection, consisting of three creation myths, two tales, and four stories that were obtained in English (nine traditions in all), was made by Dr. Livingston Farrand during June and July, 1900. These narratives are printed Moines volume 9s NOS:, o,.),-6,.11, 12, 25, 26, 27, and .28,. re- spectively. My own material,| comprising five creation myths, seven folktales, three historical narratives, and four superstitious beliefs (19 tales in all), was obtained at two different periods. Tales numbered 1, 2, 4, 7-9, 10, 13-16, and 18-24 were dictated to me during July and August, 1910; the tradition numbered 17 was collected in the month of February, 1913. Both collections were obtained on the Siletz Reservation, in northwestern Oregon, where the few re- maining members of the Alsea tribe, a subdivision of the Yakonan linguistic family, are still living. Doctor Farrand’s informants were Alsea George and U. S. Grant, both of whom are now dead. From the formes, Doctor Farrand obtained narratives Nos. 26 and 27, and an English version of creation myth No. 5 (No. 25); the latter translated into the native tongue the above-mentioned creation myth and supplied all other traditions that form part of Doctor Farrand’s collection. Of the two men Alsea George was, according to all accounts, the older and more reliable informant; this is shown by the completeness and clearness of the stories obtained from him. Doctor Farrand evidently in- tended to translate with the aid of U. S. Grant all three narratives told to him in English, but failed to do so for reasons unknown to me. My own informants were William Smith and Thomas Jackson. To the former I am indebted for the texts numbered 2, 7, 8, 13-16, and 18-24; from the latter I obtained the remaining traditions. In spite of his willingness to work, William Smith was not so reliable an informant as I should have liked. He was comparatively 1 Four additional texts were published separately in the International Journal of American Linguis- tics, vol. 1, No. 1, pp. 64-75. 9 10 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 an old man, possessed of an exceedingly poor memory, and having but an imperfect command of English. His chief difficulties seemed to be an inability to speak slowly, to relate facts clearly and in con- secutive order, and to state definitely the subjects and objects of a given action. To be sure, the last imperfection may have been due either to his age or to the fact that he retained but a partial recol- lection of the traditions of his tribe. In judging Smith’s usefulness as a narrator the fact must not be lost sight of that the tribal life of the Alsea Indians broke down long before he attained the age of manhood, and that the old custom of gathering the children, during the winter nights, around the fireplace and relating to them the tribal traditions and other stories was not practiced much during his child- hood. For these reasons the traditions obtained from Smith are, in a majority of cases, incomplete, vague, and full of unnecessary repetitions, involving not only phrases and sentences but whole passages. This is especially true of the two creation myths dictated by him. He was more successful as a narrator of tales and was at his best in the telling of historical narratives. His best tales are The Story of the Man Who Married the Bear-Woman (No. 16) and his version of Grant’s death (No. 20).. I was more successful with Thomas Jackson, who related facts briefly but clearly and to the point, and whose knowledge of English made him a valuable factor in the rendition of the native texts obtained from William Smith. Untfor- tunately, he was not thoroughly familiar with all the traditions of his tribe, so that, despite incessant efforts, he was able to dictate only eight texts, some of which have been omitted from the present volume. To the long contact of the Alsea Indians with the white man and to the early discontinuance of their tribal life-must be attributed the paucity of the native traditions recorded in the present volume. It is safe to state that the data collected by Doctor Farrand and myself represent practically all the information concerning Alsea mythology and folklore which it was possible to obtain. Doctor Farrand did not have an opportunity of arranging and— correcting his material, consequently the collection was placed at my disposal in the form of field notes; and since the phonetic devices adopted by him differed materially from my own system, it became necessary to revise his texts with the aid of my own informants— a task accomplished without much difficulty. Doctor Farrand’s texts contain many archaic words and forms, owing to the fact that his informants were much older men than those employed by me. I found in them also occasional Yakwina and Siuslaw words which, however, were easily recognized as such by my informants. Doctor Farrand’s translations were, in most cases, too free, requiring care- ful revision. I gave attention further to the paragraphing of the traditions, but did not attempt to make material changes in tlie titles FRACHTBNBERG | ‘“ALSEA TEXTS AND MYIHS 11 of his native texts. The three traditions told to him in English were recorded in short but loose sentences; they had no titles and were not paragraphed. In editing them I arranged the sentences in what seemed to be logical consecutive order, amplifying them whenever necessary, but trying to avoid changes in style as much as possible. I also supplied them with what seemed to be the most appropriate titles and paragraphed them in accordance with the distinct incidents which they contain. From considerations of a linguistic character, “as well as from the point of view of subject matter, the material collected by Doctor Farrand forms the more important part of the present collection. His texts contain archaic forms, and are told in a style and language of which neither of my informants seemed to be capable; while the creation myths obtained by him are replete with valuable mythological data which could not have been collected through the medium of my informants. This is especially true of creation myths numbered 5 and 6, both of which, despite their numerous defects, have proved a veritable source for a clear under- standing of Alsea mythology and folklore. In preparing this volume for publication it was deemed best to group the traditions in the most convenient way consonant with the subject matter they contain and the importance that may be attached to them. Consequently, a grouping which would have separated the traditions in accordance with the two distinct collec- tions was’ disregarded. Similarly, a division based on the chro- nological order m which the various texts were obtained was rejected as unsuitable. Finally; it was decided to tabulate the texts in accordance with the types which they represent. For that reason all creation myths are grouped together. These are followed by the several miscellaneous tales. These, in turn, are succeeded by the narratives that contain ethnological and historical data, fol- lowed by the texts embodying superstitious beliefs. The narratives obtained in English only are grouped together at the end. The texts recorded in the present volume can not be said to rep- resent a complete and exhaustive collection of all the myths and traditions common to the Alsea Indians. However; in spite of this incompleteness, sufficient data are presented here to give an insight into the philosophical concepts held by these Indians concerning the cosmos and its origin, the creation of mankind, and similar subjects, and to obtain a clear understanding of the exact aspects of Alsea mythology, and of the intimate connection which exists between the folklore of the Alsea Indians and that of the neighboring tribes. No attempt was made to correlate Alsea mythology with the mythol- ogies of the tribes inhabiting the area east of the Rocky Mountains and the South. Consequently, all comparative work was confined to a concordance between the traditions of this tribe and the folk- 12 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 lore of the tribes of California, of the North Pacific coast, and of the Northwestern Plateau. Speaking in a general way, Alsea mythology may be said to be characteristic of that area of the Northwest which embraces northern California, Oregon, and Washington. It is typical of the Northwest in so far as it shows a total lack of migration myths such as are found among the tribes of the Southwest and among certain tribes of the East. The absence of a real creation myth makes Alsea mythology distinct from the mythologies of the tribes of southern California,. while the lack of ancestor legends would seem to distinguish it from the folklore of the tribes that inhabit the Arctic coast. On the other hand, Alsea mythology is intimately connected with the mythology of the tribes of northern California (especially the Maidu) regardless of the fact that such typical stories as the Loon-Woman, Tar-Baby, Rolling-Skull, and Stump-Man are entirely missing. In like manner it shows special points of contact with the folklore of its neighbors to the north (especially the Salish), although it has no Bungling- Host story. In the Alsea account of the origin of things the creation of the world, of the sea, and the various rivers, and of the faunal and floral kingdoms, are an accomplished fact. The Culture Hero (Sa’ku), the Black Bear, and the Beaver are among the first people that are mentioned. In due time the Culture Hero commences his long journey, during which he names the several rivers, provides them with various kinds. of fish, and teaches mankind certaim forms of art. Unlike the mythologies of the Maidu, Shasta, and Coos tribes, Alsea mythology is satisfied with a world already created. In this connection it may be mentioned that the Coos seem to be the most northerly Indians according to whose ideas the world was created out of a watery waste, and the original portion of land was enlarged and steadied by means of five additional cakes of mud. But, as is the case in Maidu mythology, we find in Alsea mythology a disso- ciation of the Culture Hero (S‘ti’ku) from the Trickster. (Coyote). However, this dualism of the two most important mythological characters is not so complete as in Maidu, nor do we meet any traces of the intense struggle for supremacy that is waged in Maidu my- thology between Earth-Maker and Coyote. To the absence of this strife between the good and bad principles (among the Maidu) may, perhaps, be attributed the lack, in Alsea folklore, of the Origin-of- Death story. . The Alsea Culture Hero is by no means dignified and free from treacherous tricks. He plays on various occasions tricks that are performed just as unscrupulously by Coyote. Furthermore, Coyote plays, in spite of his trickery, just as important and benevolent 1 The text bearing this title (No. 8) is a Coos tradition which was dictated by me in English to Smith, who retranslated it in Alsea. ~ ‘FRACHTENBERG] ALSEA TEXTS AND MYTHS 13 a part in the creation as is assigned to the Culture Hero. Thus, to Coyote is attributed the creation of the various tribes, and he is also responsible for the naming of the several families that compose the animal kingdom. Furthermore, the removal of the many mon- _ sters and vicious beings that infest the land is accomplished not only by S*a’ku, but also by the Five Brothers, provided we assume the myth dealing with their exploits to be an Alsea tradition and not consciously taken from Salish mythology. These Five Brothers, traveling from place to place, also impart to mankind the knowledge of several useful arts, after which they disappear in the sky in the form of Thunders. Through its partial dissociation of the Culture Hero from the Trickster, on the one hand, and through the presence of a group of Transformers on the other, Alsea mythology assumes signal importance, for it represents the mythology of that area of the Northwest which has been influenced jointly and in the same degree by the folklore of the tribes of California and of those of the North Pacific coast and of the Northwestern Plateaus. Alsea mythology may be said to mark the gradual transition from the folklore of the South to the mythology of the North. Under north- ern influence the complete and strict dissociation of the Culture Hero from the Trickster (of California mythology) changes into a loose dualism between these two characters who, as we go farther north, become totally unified, while the multiple number of the Transformers of the North diminishes here to five and finally dwin- dles down to one in the folklore of the South (Coos, Takelma, Maidu). The lack of sufficient material from the tribes to the east of the Coast and Cascade Ranges does not permit of the formulation of any sweeping conclusions concerning the concordance between Alsea folklore and, their own. With the exception of Nez Percé myths, published by Doctor Spinden, and the traditions collected ~by myself among the Molala and Kalapuya Indians, not yet pub- lished, practically nothing is available from that region. However, the material on hand would tend to show that there are practically no important points of difference between the folklore of these two regions. Alsea mythology seems to differ from the folklore of the tribes to the immediate east in so far only as it lacks the Imperson- ator stories so characteristic of Molala and Kalapuya mythology. Another, though secondary, point of difference has been observed in the absence from Alsea mythology of elements of European folk- lore. In this connection it may be noted that the influence of the Jesuit missionaries did not seem to extend to the tribes of the coast, being confined to the tribes inhabiting the area between the Coast Batias and the Rocky Mountains. 14 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 It is a noteworthy fact that no traces have been found in Alsea mythology of two myths that are present in the folklore of practically every tribe of this region. These are the account of the Stealing of Fire and the Star-Husband story. But, on the other hand, all myths and incidents of Alsea mythology have been found also in the folklore of the tribes to the south, north, and east, and this similarity, so far as myths are concerned, is so great that no distinctive Alsea traditions may be said to exist. Attention has been called in footnotes that accompany each text to these similarities, but it will be well to present here a summary of the concordance between the mythologies of the Alsea Indians and of the other tribes of the Pacific coast and North- west. Taking up the similarities between myths, we find the myth dealing with the exploits of the Culture Hero (S‘a’ku) shared by the Coos and Maidu; the tradition about the Five Transformers has been recorded among numerous Salish tribes of the coast; the story of the Death of Grizzly Bear has been found among the Lower Umpqua, Coos, Tak- elma, Shasta, Yana, Kalapuya, and Molala Indians; the story dealing with the origin of the several Yakonan and Siuslawan tribes shows partial agreement with similar traditions recorded among the Maidu, Thompson River, and Lillooet Indians; the story of the Flood (the little that has been told of it) is practically identical with the Coos, Maidu, and Molala versions; the Dog-Children story, while differing in certain minor details, shows an intimate connection with like stories of the Coos, Kathlamet, Chinook, Quinaielt, Chilcotin, Lillooet, and other Salish tribes of the North; the two traditions of the Lost Hunters were also recorded by Boas in his ‘Sagen’”’; the story of Coyote in the Hollow Tree is the same as that found in the folklore of the Takelma, Maidu, Kalapuya, and Molala tribes; the tradition of the Killing of Elk is shared by the Molala, Kalapuya, and Chinook Indians, and the narrative about Vulture shows a partial agreement with the Ca’xat-myth of the Chinook. 5; If we consider incidents instead of whole myths, we find a much closer correlation. Thus, the Alsea share with the Tillamook, Shuswap, Thompson River, Lillooet, and other Salish tribes in the tradition of a magic-endowed girl who travels with her four brothers; Alsea folklore has the Skin Shifter episode in common with the Coos and Shoshoni; it has a similar Magic Flight incident as Molala folk- lore; the Diving Contest is the same as recorded among the Chinook; the ascent to heaven by means of a growing tree is similar to that found in the folklore of the Coos, Thompson River, Lillooet, Shus- wap, and Chilcotin Indians, as is likewise the descent by means of a ‘rope. We find, furthermore, the Chinook version of the origin of cammas; the Swallowed-by-a-Whale episode of Coos, Joshua, Tlingit, and Haida mythology, and the Dentata Vagina, so typical to Maidu, FRACHTENBERG] __ ALSEA TEXTS AND MYTHS 185) Kalapuya, Molala, Shoshoni, and Salish folklore. We also meet with the Test-of-Son-in-Law ‘incident common to the traditions of the Coos, Shasta, Maidu, Chinook, Kathlamet, and Salish tribes; with the Arrow Chain of the Coos, Tillamook, Kathlamet, Quinaielt, and other Salish Indians; and we are also told of similar Coos and Chileotin traditions about a marriage between a human being and a female bear. Other incidents in common with the Tillamook, Kalapuya, Molala, and Maidu tribes are certain adventures encountered by Coyote. In conclusion we may also mention the belief in a giant woman stealing children, which seemed to have been held in common by the Alsea, Coos, and Quileute Indians. Having thus demonstrated the intimate degree of relationship which exists between the folklore of the Alsea and that of the other tribes of the Pacific coast_and Northwest area, it only remains to be seen what, if any, distinctive traditions are to be found in Alsea mythology. Careful examination shows but few distinctive myths and traditions. Thus, the only myth not found among other tribes of this area is the story of the Universal Change (Nos. 2,3). Among the other traditions The Avenger (which exhibits some incidents in common with a Coos tale), The Magic Hazel Twig (likewise distantly related to a Coos story), and The Runaway Couple seem to be dis- tinctive Alsea stories. I use the expression “seem to be’’ purposely, because it is highly probable that similar narratives may yet be recorded among some of the other tribes. Alsea mythology proves the oft-repeated assertion that the folklore of the North American Indian consists of myths and incidents which, either through a process of dissemination (Boas) or through other causes (Brinton and Ehrenreich), are distributed over practically the whole of the North American Continent. A prominent feature of Alsea mythology is the prevalence of the explanatory element and the importance that is attached to it. Such elements have been found in not fewer than 10 of the 20 traditions recorded in the present volume; and some tales contain as many as 12 distinct explanations. Nor is the explanatory element treated as a mere incident; the narrator seems always to be conscious of its existence and invariably draws attention to it by means of the con- ventionalized formula, ‘And this is the reason why to-day such and such a thing exists.’’? Attention may be directed to the fact that, with a single exception (Woodpecker’s red head), the explanatory element of the Alsea folktales is invariably different from the explana- tions contained in similar stories of the other tribes. It may prove worth while to summarize here the various explanations that have been found in the several Alsea traditions. Aside from the explana- tions offered (in the Universal Change myth) for the various names of 16 BUREAU OF AMERICAN ETHNOLOGY | [BULL. 67 certain birds and mammals, the following additional explanatory notes have been found: Why Robin is timid. Names of certain places. Wren’s small size. Origin of cammas. Why Crane spears fish at low tide. Rocks instead of a waterfall in a certain Why Snipes cry during a fog. locality. Why, Black Bear likes to dig up graves. The differentiation of the Indians into Beaver’s superiority over Black Bear. separate tribes. . Why Whale never comes into the mouth Why Fur-Seal seeks refuge on land of a river. during a storm. Why Whale is washed ashore only near The existence of Fleas. the village of a chief. Why Indians boil and smoke salmon. Why Indians fish with poles. Why Thunder lives in the sky. Why Snakes shed their skins. The knots on a thimble-berry stalk. W hy Hawk bites off heads of other birds. Why it is a bad omen to hear the cry of Why Woodpecker’s head is red. the Kingfisher, especially as he flies over Why Woodpecker’s head is white. a smoking chimney. Why flies crawl even after they arecut |) Why Hawk hasa twisted neck. in two. Why Black Bear acts occasionally like © The existence of a legendary mountain | ahuman being. that reaches to the sky. | The origin of Elk’s name (‘‘Food’’). Why Wolves like to kill Elk. | The origin of Salmon in the several Trivers. I In common with many other tribes of this area, the Alsea Indians assign in their traditions an importance to a younger brother that would not seem to be justified by the relative position which he holds in the family organization of the tribe. Thus, whenever a tradition records the exploits of several brothers, the younger brother invariably plays the leading part, either by saving those of his brothers who have come to grief or by acting as their chief counsellor. In like manner, the youngest member of the tribe (or village) is usually represented as conceiving of, leading, or executing all heavy tasks. Conventional phrases for bringing a narrative to a close, as have been observed, for example, among the Takelma, Molala, and Kalapuya, seem to be lacking in Alsea; however, a number of myths are introduced with the statement ‘‘He (or they) kept on going,’ and are closed by stating ‘‘Thereupon he (or they) resumed the journey.” References have been made in the footnotes to the various authors and their works consulted in the editing of the texts comprising the present volume; but in order to avoid unnecessary repetition of the full titles of these works and of the places and years of their publica- tion, an alphabetical list is appended (see p. 19). All references to the folklore of the Molala, Kalapuya, and Quileute Indians were taken from manuscript material collected by me for future publication. The Alsea-English and English-Alsea vocabularies at the end of this volume are by no means complete dictionaries; however, they FRACHTENBERG] ALSEA TEXTS AND MYTHS 17 include, besides the stems and vocables found in these texts, many forms and words obtained independently by Doctor Farrand and myself; also the collection of Alsea and Yakwina vocabularies made in 1884 by the late J. Owen Dorsey under the direction of the Bureau of American Ethnology, in the possession of which these vocabula- ries are at the present time. For the convenience of students an alphabetical list of all formative elements employed by the Alsea language is added. Pet. PorTLAND, OrzEG., July, 1916. 96653-—20—Bull. 67——2 - a ie , Se * 3 ; s : iy a, wees 7 \ er : 7 i aah. ' , AUTHORITIES CITED Boas, Franz. Chinook texts. Bull. 20, Bur. Amer. Ethn., 1894. Indianische Sagen von der Nord-pacifischen Kiiste Amerikas. Berlin, 1895. Traditions of the Tillamook Indians. Journ. Amer. Folk-Lore, x1, no. xt, 23-38; no. xL1, 133-150, 1898. Kathlamet texts. Bull. 26. Bur. Amer. Ethn., 1901. Drxon, Rotanp B. Maidu texts. Publs. Amer. Ethn. Soc., tv, 1912. FarrRAND, Livineston. Traditions of the Chilcotin Indians. Publs. Amer. Mus. Nat. Hist., Jesup North Pacific Expedition, m1, pt. 1, 1900. — Traditions of the Quinault Indians. I) id., pt. mr, 1902. FRACHTENBERG, LEO J. Coos texts. Columbia Univ. Contrs. to Anthropology, 1, 1913. Lower Umpqua texts. Ibid., 1v, 1914. , ed. Shasta and Athapascay myths from Oregon. Collected by Livingston Farrand. Journ. Amer. Folk-Lore; xxvit, no. crx, 207-242, 1915. Hiut-Tout, C. Studies of the Indians of British Columbia. Rep. Brit. Assoc. Adv. Sci. for 1899, pp. 500-584, 1900. Lowre, Roserr H. The Northern Su ATu Anthr. Paps. Amer. Mus. Nat. Hist., HW, pt. 2, 1909. SAPIR, omental Takelma texts. Anthr. Publs. Mus. Univ. of Penns., t1, no. 1, 1909. Yana texts. Univ. of Cal. Publs.in Amer. Archxol. and Ethn., 1x, no. 1, 1910. Swanton, JoHN R. Haida texts and myths. Bull. 29, Bur. Amer. Ethn., 1905. Tlingit myths and texts. Bull. 39, Bur. Amer. Ethn., 1909. Teit, JAMES. The Shushwap. Publis. Amer. Mus. Nat. Hist., Jesup North Pacific Exped., 11, pt. vir, 1909. Mythology of the Thompson Indians. Mem. Amer. Mus. Nat. Hist., xii, pt. li, 1912. Traditions of the Lillooet Indians of British Columbia. Journ. Amer. Folk- Lore, XXV, no. xcvitl, 287-371, 1912. 19 ALPHABET thee eee es like a in shall. (ie Ta te like e in helmet. eee cs ae like 7 in 7t. Ome ost like o in sort. (The RRS RE, oe like win German Furcht. se he like a in car. Cee seas like a in table, | ut with a strong 7 tinge. oe ee eee like ee in teem. ‘Mia like o in rose, | ut with a strong wu tinge. USNS sence like oo in too. a”, e”, 7”, o™, u®™, short vowels of continental values slightly nasalized. a”, é”, 7”, o”, u”, long vowels of continental values slightly nasalized. Oh ae ey eens obscure vowel. - COU eras resonance and epenthetic vowels. *, % after k-sounds are whispered vowels. . Tee ee like 7 in island. (1) ERO S22 same as preceding, but with second element long; interchanges with long 7. C2 Stee like ow in mouth. TTI atc en iA S.2 same as preceding, but with second element long; interchanges with long w. Gteee cee tak diphthong ou. UU Nee es diphthong wa. Gite uses diphthong ai slightly nasalized. Tee ae Pies a diphthong ai slightly nasalized. TH oot Me diphthong wi slightly nasalized. 3 eee ee velar k. Giese: eee same as preceding, with great stress of explosion. Ley See Pe like ch in German Bach. [ee ee like ¢ in come, but unaspirated. 3 eee eee same as preceding, with great stress of explosion. Op aeccetee ee palatal g, like g in give. k ..........-palatal k, like c in cube. k}.........same as preceding, with great stress of explosion. aN tre Se like ch in German ich. / ie ae Ses aspirated, like c in come. Gaba t oss as in English; sonants and surds difficult to distinguish; surd not aspirated. Wipes sina like t, with great stress of explosion. t-2 2+... aspirated, likemaniten. Sa Pome aet vt palatal spirant; like Polish §. VASE Si te etre palatal affricative surd; like Polish ¢. i eas a ae same as preceding, with great stress of explosion. Datacs saees as in English. (Oe: same as preceding, with great stress of explosion. oye cre ea aspirated p. © FRACHTENBERG] ALSEA TEXTS AND MYTHS DAI DexahY, Hees: =: as in English. epee palatal) likel.in Ture: PRE ay cls aco spirant laterals; su’ ject to frequent interchange. ie eee like z, with great stress of explosion. Pie on oste glottal stop. 2S ae aspiration whose palatal or velar character depends on the character of the vowel that precedes it. STR eg ae as in English. BAe frie id a like wh in whether. ita accent. | cise gear nes denotes excessive length of vowels. Se Feat mate is an etymological device indicating loose connection between stems and formative elements. 10 15 CREATION MYTHS 1. YEHA‘Miyt ! CYCLONE (Told by Tom Jackson in 1910) Xa’met-s-meEsha’IslatsL6 — ya’tsx. Sada?’st ts-ta’mxaddok-. One itis a woman old is living. Five her children her, Qauwa®. q@’altsuxs.2 Xam taié mukwa‘sli, Mra’itxudau’xarx. All male (plural). One only woman. Continually big keep on they. Tem mi’siLx LEa’itxudi’yt, temi’/Lx pxéltstisai’nx ats-Li’ak‘itx. Finally when they big became, then they ask begin her that their mother their. “Kel x‘ilamtxai’m hau’k's ‘k'tas le‘wi’.””— “K-ip-r’/n ta’xti,”’ “Will we travel begin will everywhereto overthis world.’”— ‘Will you what do,” ts-yEai’sk' as mukwa‘slitsLo. “A’a, t-qauwa® hi’ke ta’xti.’’— her speech her the woman old. “Yes, we every just do.’?’— “Sin ha®’yauk’,? k-Ep itiya® hi’k-e qauwa® ta’xti hilkwaisa’a, “My mind inside, will you not just every thing do will it, = 4 et) Pee Ki La The abl Aue ti?” = =) k: sips ayal Ml. 1p-E n mu” ill ta’ xti ¢ ~ ts yEals as if you go will. Will you what by way of imagining do?”, . herspeech her that meEsha/’IslatsLo. — “‘A’a, ket —- Ipai’penhaut. K'rlts-axa> woman old.— «Yes, will we shinny playing. Habitually we again LEya™’hats!it; kEits-axa ita wLemk’i’lhixamt.” &—“K-eai’sa, guessing; habitually we again _ also _ dancing.” ; —“ All right, p-ayai’mi.. P-spai’di ku’pin~ qa’sint.”. Temi’tx mu™hi you go shall. You take her along will this your younger sister.” Then they finally ke’a i/mste It!a’msiyi. Temu®’hi’ yrai’nx xas megsha’Islatsié indeed thus agree quickly. And now tells her the woman old . ats-piya’tsek.. ‘“Kirx® ista’a kuha’m ha’tloo. Kim that her daughter her. “Shalt them follow (fut.) these thy elder brothers. Shalt them ts!owai’Li-sl6® xe’itk’e, kitx ‘‘Liyat na’k‘eai qa®’ynkwai! watch (fut.) all over carefully, shall them not any where harm them! Ta! spai’tx tas ti’‘nextsi! Kip q6’tsr sa/Ilsxumi.”’ Here! take along this cane! Will you it (as) magic power use it (fut.).’”’ Tsimyrai’sk'* ats-piya’tsek’ xas m&sha/IslatsLo. Her continual speech her this her daughter her the woman old. 1 Compare Boas, Traditions of the Tillamook Indians, p. 138; Sagen, pp. 1, 16, 19, 47, 56, 63. 2qG'alt MALE BEING; -tsuzs collective. 3 hainé MIND; -auk: suffixed particle INSIDE. 4 sis conditional particle; -p 2d person plural. 5 k-ets temporal particle; -? first person plural; -aza suffixed particle. 6 7- prefix; m- prefix; k-ilh- TO DANCE; -2 inchoative; -ramt infinitive. 7 Contracted for tem mun'hu. 8 Instead of k-Exizt. 9 Stem ts/Ou-.. .-sl6 TO WATCH, TO NOTICE. 10 ts- possessive; m- continuative: yEa- TO SAY; -ai inchoative; -s nominal; -k- possessive. 22 [TRANSLATIONS] CREATION MYTHS 1. Winp-Woman AND HeER CHILDREN (Once there) lived an old woman. Her children were five (in num- ber). All (were) boys, (and) only one (was a) girl. They kept on growing, and when they attained adolescence they told their mother, “We are going to travel all over the world.’’—“ What are you going to do?’ asked the old woman. ‘Oh, we will do all sorts of things.’’—‘‘I think,’ said the old woman, “ (that) you will not be able to do any- thing when you go. What do you imagine (you can) do?” (And the boys said), “Oh, we can play shinny; we can also play the guessing game, and, moreover, we can dance a great deal.’ (Finally the old woman said), ‘ Very well, you may go. (But) you shall take along your younger sister.” To this, verily, (the boys) agreed quickly. Thereupon the old woman spoke to her daughter, “Thou wilt accom- pany thy elder brothers. Thou wilt watch over them carefully, (so that no one) shall harm them anywhere. Here, take this stick along. You will use it as a (powerful) magic.” (Thus) the old woman repeatedly told her daughter. 23 10 15 20 24 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Temi’Ltx .muY’hi - ayai’. TemVvix] “mu be sow ee Then they at last go begin. And they now come to- xa/meEt-s-na’tk?. Temi’Lx mu”’hti yasau‘ya’iInx xas_ trya’tstiLx, oneitis a _ river. And they now are told repeatedly by the inhabitants, “Tqaia’Itxap-a Lpu’pEnhaut?’’—“ A’a.”—“Sips tqaia’Idi, k-rls! “ Desire you to play shinny? ’”’— “Yes.”— “Tf you desire it, will we inter. ha’atqga hi’k‘e pipEnhautxai’m.”’ Temu’hi ke’a_ i’mstz quickly just shinny play begin will.” So then surely thus it !a’msiyi-slo. Temu™hti fqi’iqixwai'it!xamt? — si’lkustex. agree quickly all. So then betting mutual is done by all. Lqixwafyai/nxaLx __ats-qasi’ntkiLx. Temu™’ht {pa’prenhaut Bet repeatedly her they oe sister their. And now shinny playing eir si’lkustex. Xwa‘yai’t!xauwai’nxaLx® ats-qasi’/ntk Lx. ‘LaLxiya‘‘ by allis done. Stake continually her they this sister their. Not they qa”tsE pt’pEenhau,® te’mitx muha metsa’sauxa. Temu?’hi long play shinny, when they at last win point after point. Finally keai’-slo Ipti’/penhaut. Tem mis qai’-sld, temi’Lx xé’tsux® stop all shinny playing. Then when day beginsallover, then they start qalpai’. K-i’stenxaLx ats-hatsa’stuxskiLx,® ‘kas mukwa‘sli.’ again. Leave it they those winnings their, namely the women. Na’/mk‘itxi meqaai’ti, mi’sitx ki’stnx. Right away pregnant begin, after they leave (them). Temi’Lx qalpai’ wi’lx is xa’met-s-na’tk''. Tem txats* qalpai’ Then they again arrive at oneit is a river. And .they would again hala’tsi i’mste; qalpai’ k‘ELxats® mu™’hi pi’penhautxai’. as before thus; again would they now shinny play _— begin. Hala’tsi k‘eLxa’ts qalpai’nx iqtixwa‘yai’nxaLx ats-qasi’/ntk ix. Similarly would they again her bet repeatedly herthey this sister their. Qalpai’nxaLx xwatyai’t!xauwai’nx. K-e’tk'6 xts + qatsr Again her they stake continually her. More a little long time tpa’pEnhaut si’lkustex. Temu™’hti mis keai’-slo, tem Lxats § shinny playing is done by all. And then when stop all, then they would mu’’hi galpai’ kilhi’ is qamli’s. K-uk"ts’® tai® tla’ntst plii’ now again dance begin at night. Would away only always stand k!éts ats-qasi’ntkitx. Te’mita Itpat’kiyi, mis yai’xtmx as behind this sister their. But suspects quickly, when gone the gamli’s. Te’mitx mu”’hi yasau‘yai’nx ats-ha’t!ook.. ‘K-rt night. Then them now repeatedly tells it these brothers her. “Will we sa?/nga mehilkwai’stn.” I’mste wLea’laux ats-ha’t!6k-eLx. badly dealt with will be.” Thus says continually to these brothers her (pl.). Temi’Lx mu™’hi keai’. Tem kEts-axa mu™ht§ qai’-slo Then they finally stop begin. Then would again now an begin all over qalpai’, tem tuxats hala’tsi i’mstatxi:" ki’stinxatx hala’tsi once more, and by sr same way thus be done: leave it they as before wo : 1 k-is temporal particle; - first person plural. ; 2 tqgairu- TO BET; -a? inchoative; -#/x reciprocal; -ramt infinitive. 3 rwatyait! STAKE; -x verbal sign; -aw continuative; -az inchoative; -nz direct object of 3d person; -zx 3d person plural. : 4 iLiya£ NOT + -LY THEY. 5 Abbreviated for pu’pEnhautza. 6 Stem tsas- TO WIN. 7 Singular for plural. 8 Abbreviated for k:z’Lxats; k-kis+-z. 9k-Ets + -Lr. 10 k-Ets + -uku. 1 Abbreviated for 7’mstatrinz. FRACHTENBERG ] ALSEA TEXTS AND MYTHS Y bo 5 Finally they started out. (Soon) they came to a river, and were (thus) spoken to by the inhabitants, “Do you want to play shinny ?”’— “Certainly,” (the travelers answered). “If you like it, we will begin to play shinny at once.”’ To this, indeed, all agreed quickly. So then (the people) began to bet mutually, (and the travelers) placed their sister as their stake. Now all were playing shinny. (The brothers) were staking their sister. They were not playing very long when (the brothers) began to win point after point. Finally the shinny game was stopped. ‘The next day they started out again. (Before depart- ing) they left (behind them) the women whom they had won. (The women) became pregnant as soon as (the travelers) left them. Then they came to another river. Again the same thing happened; they began to play shinny once more. (And) as before they bet their sister again, putting her up as their stake. (This time) the shinny game (lasted) a little longer, and at night, after they stopped (play- ing), they began to dance again. (During the dance) their sister was constantly standing behind (them) at a distance. When the night was (almost) gone, (the girl) suddenly began to suspect (some- thing). So she said to her brothers, “(I am afraid) we will meet with some foul play.’’ Thus she kept on telling her brothers. Then they stopped (dancing). The next morning they did the same thing. As before, they left the women they had won (saying), “‘ We 10 15 20 °6 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 atsa’/stuxsk'itx, ! ‘k‘as mukwa‘sli. “K'El-axa La’ptauwi, sils-axa? these winnings their, the women. “Willwe again fetchit will, when we again la’sal eB who lpai’ xé’ =" Hala’tsi yala’saltxam. em Lxats mu"’hu qalpai’ xe’tsux’. ala’ tsi go home will.” Then they would now again start. As before k'n’/Lxats wi'lx qalpai’ is xa’met-s-na’tk'!. K-é’tk'¢ meqami’nt tas would they come again to oneitis a _ river. More many the hi’tslem. ‘‘Na’k‘sautxap-b’n?”, i’mstaLx pxéltsiisa’Inx. “A’a, people. “Where to keep on you?”’, thus they asked are. ° SOVOS, iqwi’ltstiital.’’ —‘‘ Keai’sa,”’ tsimykra’Inskitx,' “Kal challenging we.” — All right,” their continually being spoken to their, ‘‘will we pa’penhautxai’m.”’ Temu®’hi k‘e’a-slo kexk‘ai’ ku’k's, na’keai play shinny begin will.” So now indeed all assemble begin shore at, where kis Ipa/penhaut si/lkustoxs. Temi’Lx mu™hai tqi’lqaxwai’l se shinny playing be done by all. Then by them now betting ally wi t!xamt si/lkustex. Tas afqaytii Lqtixwa‘ya’Inx. Temi’Lx-axa Ita*® mutual by allis done. The dona are bet repeatedly. Then they again also shells ats-qasi/ntek’ pqaxwa‘yai’nx. Temu’hi ita‘ i’mste as hak’i’m-Em.? this sister their bet repeatedly her. Andthen likewise thus the. fromthat side. Temu™ha mis It!a’msiya-slé, temu®’ha Ipai’prenhaut si’lkustex. ’ And then when agree all, so nOW shinny playing is done by all. Qa?’tse ittslini’ya. Temi’Lx muha mai’mx metsa’sauxa. Long time tie it became. Then they now at last win point after point. Temu™ hai k-eai’-sls6. Tem mi’sitx keai’ tnt’nst, temu®’hai kets Then finally stop all. And after they stop eating, then now would LEmk‘i/Jhixamt si/Ikustex is qamli’s. ‘La_xiya® qa?’tse kili‘yex, dancing be done by all at night. Not they long are dancing, tem kets mu"’hi galpai’ Lpat’/k diya ats-qasi’ntk'ELx. K-i/Lxas° then would now again suspect at once this sister their. Would them muha Lea’lauwi ats-ha’t!ok ix; ki/Exas mu™hi keai’m. Tem now always tellit will these brothers her; would they then stop will. Then qalpai’ qai’-slo, tem k'n’/Lxats muha qalpai’ qaithai’xa. “ Keat once more dayallover, then would they now again ready begin. “Will we kisti a’tin tsa’stuxs.’’—‘‘ Keai’sa!’’—“ Ai’sIs-axa’ yala’sautxam, ieee it these our winnings.” — All right!”’ -—“Tfwe again return will, wi k-ils-axa La’ptauwi.” Tem txats mu’’ht qalpat’ xe’tsux’. will weagain stop for it will.” Then they would at last again start. ipaLxiya® qa*/tse ya’xau,® tem k‘p’/Ltxats mu®’ha qalpai’ wi'lx Not they long keep on going, when would they now - once more come na’tkik's. Tem k‘n/Lxats muha tq!a’Inx. ‘Na’ksautxap-£’n?”’, _ Tiver to. Then would they now be taken across. ‘‘Whereto always you?”’, i/mstaLx pxéltsiisa’Inx, mi’siLx k'aii’k’s wi'lx. “ A’a,tqwi’ltsttal.”— thus they are asked, when they across to arrive. “Yes, challenging we.’— “Titqa‘tit-E’/n s-t!auyai’s kep tqaia’ldex?’—“A’a, qauwa® hike ‘““What kind is it the fun will you like? ’?— “Yes, every just ta’xti.”’—‘ K-eai’sa, /pii’pEnhautxai’mi.”” Temu®’ht k‘e’a i’mstz kind.”’— “Very well, we shinny begin will.” So then verily thus tt!la’msiya. Tem kts muha tqi’iqixwai’It!xamt si‘lkustex. agree quickly. Then would now betting mutual by all be done. 1 Contracted for ats-tsd@’stuxsk itz. 2 sis + -t + -ara. 3 qults- TO CHALLENGE. 4ts- ++ m- + yEa- TO SAY + -in 4+ -8s + -k* + -L2. 5 Contracted for hak-ik-7/m-Em. 6 kris + -L2. 7 ais temporal particle; -? 1st person plural; -aza suffixed particle. 8 Abbreviated for y@’rautza. FRACHTENBERG] ALSEA TEXTS AND MYTHS 27. will stop for them on our homeward journey.’’ Then they started out again. Once more they came to a river. People were (living here) in greater numbers. “Where are you gomg?’’ Thus they were asked. ‘‘Oh, we are challenging people (to shinny playing).’’—“ Very well,”’ they were told, “we will play (you) a game of shinny.’”’ So then all the people assembled on the bank (of the river), where the shinny game was to be played, and began to bet (with) one another. Dentalia shells were bet mostly (at first). (But the travelers) again put up their sister as their bet, whereupon similar (bets were made by) the people from the other side (of the river). And after every- thing had been agreed to they began to play shinny. For a long time (the game stood) a tie. At last (the brothers) succeeded in winning enough points (to give them the game). Then all stopped (playing) ; and after all were through eating, they began to dance, at night. They did not dance very long when again their sister began to suspect (something). So she spoke to her brothers about it, and they stopped dancing. Next morning they were again ready (to depart). ‘We are going to leave our winnings (here).’’—‘‘All right.” —‘“‘On our way back we will stop for them.’ Finally they started out again. - They were not traveling very long when they came to another river. They were ferried across. “Where are you going?”’ Thus they were asked after they arrived on the other side. ‘Oh, we are challenging people.’’—‘“ What kind of games do you like (most) ?’’— “Oh, any kind.”’—“‘All right, let us begin to play shinny.” Then they agreed to it at once, and the people began to bet one another. Or 10 15 20 25 28 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Qalpai’nx kn’Ltxats muha iqixwa‘yai’nx ats-qasi’ntk'FLx. Again her would they now bet repeatedly her this sister their. Xwa‘yai’t!xauwai’nx Lxats_ ats-qasi’/ntk'eLx. Tem k-‘rts mu"’hi Stake continually her they would this _ sister their. Then would now Lpu’pEnhaut = si’/lkustex. Lts!lini’/yi as pi’pEnhaut! qf?’tse. shinny playing by all be done. Tie it became the shinny game long time. Hai®’kitx ‘Liya’ metsa’sauxa. Ati’L is Lqami’laut mi’si~tx mu"’hi Almost they not win many points. Near at night towards whenthey now mai’mx metsa’saux. Tem mu®’hi k‘eai’-sl6. Tem mis gamit’, at last win always. Then finally stop all. And when nig t begins, tem k'r’Lxats mu™hai qalpai’ kilhi’xa. K-rts ta’mp hi’ke then would they now again dance begin. Would “asif just tlili’sa? as itsai’s ts-pi/isxamsk’, mi’sixx muha k-ilhi’xa. sound like metal the house its noise its; as they now dance begin. Yai/xtEx as qamli’s, mis tits!0’witx-sld xats-qasi’/ntk’ELx. Gone the night, when notice begins this sister their. “Hait’k'epin ‘Liya® tts!owai’tsx-slo.” Tem kitx muha keai’, “Almost youl not notice thee.” So willthey now stop. Hi’k‘e taié Lk‘i’mis as itsai’s hape’/nk. Tem kets muha qai’-sl6 Just only ice the house from outside. Then would now day allover qalpai’, tem k'r’Lxats hala’tsi i’mste: qalpai’nx k'B’Lxats k‘i’stnx again, then would they as before thus: again it would they leave it ats-tsa’stuxsk'1Lx, ‘k‘as mukwa‘sli. those winnings their, namely the women. Tem k'E/Lxats mu”’ht qalpai’ xé’tsux". ‘LaLxiya‘ qa®’tsr ya’xau, Then would they now again - start. Not they long go keep on, tem k‘b’Lxats mu™’ht wi'lx qalpai’ Leya’tstek's. Tem kB’/Lxats then would they now arrive again village at. Then would they mu™’ha qalpa’Inx t.q!a’Inx k-ati’k’s. “A’a, ni’xap-&’ wa’sEp now again it is done be ferried across to. “Oh, _ you inter. who you LEya’hex? = awi’lau muk!wai’wa‘ is_ hi’tslem?” —“A’a it says come keep on overpower in the manner of the people?”’ — “Yes, qwo’nhalt.”’ — ‘‘K'eai’sa, +t-pi’prnhautxai’m ‘kanhi’u = ‘k'tas itis we.’ — ‘Very well, we play uae will on this on the pi’tskum.” — ‘“A’a, Lpi’penhautxai’m.” Temu®’hi k-exk-ai’-sl6 day.” —“‘Yes, we shinny play will.” So then assemble all ts-hi’tek- kua’k"s, na’keai Ipa’penhaut si’lkustoxs. Temu?’hi its body its shore at, where shinny playing (by) all done will be. Andthen — tq qi Iqaxwai'It!xamt si‘lkustex. Tem k‘r’Lxats mu’ht hala’tsi etting mutual by allis done. And would they now as before i‘mstE: Iquxwa‘yai’nx Lxats hala’tsi ats-qasi/ntkELx. Temu™hi thus: oe repeatedly her they would cages this sister their. So now Lpu’penhaut = si‘lkustrx. Its lini’ya qa” tan as Lpu’pEnhaut. shinny playing is done by all. A tie it ae ong time the shinny game. Mi’kt’kwaux® is pi’tskum, te’mita hi’ke qa®/ltz ts!imi’tsx as Keeps on setting the sun, but eet always a tie continually the Lpu’pEnhaut. Awt’L is Lqami’laut, mi’sitx maimx meEtsa’sauxa. shinny game. Close to night towards, when they at last win many points. Tem kets mu"’ht k'eai’-slo. ‘‘Tqaia’ltxal, sips kilhi’m ‘k-anht’u And would aie stop all. “Wantit we, that you danceshall on this ik-tas qamli’s.” — ‘‘Kveai’sa, ket kilhi’mi.” Temi’Lx mu’ht on the night.””— “Allright, will we dance will.” So they now 1 Should have been /pw'pEnhaut. 2 Abbreviated for ¢/2/2’satza. 3 An example of Jackson’s affected pronunciation. Should have been Leya’az; stem vEd- TO SAY, 4 m- prefix; k/a- TO OVERPOWER; -a2 inchoative; -a modal. 5 Contracted for mzyiki'kwauz; kuku wEst. FRACHTENBERG] ALSEA TEXTS AND MYTHS 29 Again (the travelers offered to) put up their sister as their stake. Then everybody took part in the shinny game. The game was a tie for a long time, and (the brothers) hardly won enough points. It was almost night when they at last began to win consistently. Then everybody stopped, and when night came they began to dance again. While they were dancing the house seemed to emit a metal- like sound. The night was (almost) gone when the sister (of the travelers) began to realize (the danger). (So she told them). “I came near not watching over you.”’ So they stopped (dancing) now. (When they came) outside, (the walls of) the house (seemed to have been made of) ice only. In the morning they did the same thing as before; they left once more their winnings, namely the women. Then they started out again. They did not travel very long and came again to a village. Once more they were ferried across. “Hello; are you (the people) who, ’tis said, are coming (to different places) beating the people (at various games) ?’’—‘‘ Yes, it is we.”’— “Very well, we will play (you) on this day.”’”—‘‘All right! Let us play shinny.” Then all the people (of the village) assembled on the bank (of the river) where the shinny game was to take place. And all began to place their bets. (The boys) did the same thing as before: they bet their sister. Then the game was started. It (stood) a tie for a long time. The sun was gradually setting, but the game remained a tie. It was almost night, when (the boys) at last suc- ceeded in winning enough points, whereupon everybody stopped (playing). ‘We should like (to see) you dance to-night.”—‘‘ Very well, we will dance.’”’ Then when night came they began to dance. 10 15 20 25 30 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 kilhi’, mis qamli’. ‘ratxiya® xi’si Its!o’witx-slo. Auw’L is dance begin, when night begins. Not they a little notice begin. Near at Lqé’yaut te’mita hi’ke ami’ts!i yixé’tsx as Lha’ldit. Hau’k's day towards but just suddenly disappear the onlookers. — Everywhere to mEhaya’nixa ts-qasi/ntknLx. K‘lil tai® wa’txastex as itsai’s. keeps on looking sister their. Rock only turned into the house. Te’mku! mu™hti qauxa’nks haya’ntex. Xi’si-ku? hi’k‘e spaix. Then away now high to is looking. A little up just hole is. Tem-ku mu®’hi thi’k:!iyutx * tsi”’k'ek’s-uk" ats-ti/nextstik’. Tem So up now puts it quickly roof to away this cane her. And ki’mhaisi Lowa’stiyutx ‘ ats-ti/nExtsik’, tem ki/mhaisi Lk: !a’lhiyi.’ there along follows it quickly this cane her, and _ there along goes out quickly. iniyat muha 1a iltqa’a ts-ha’t!ok‘eLx. Mu”’hi meqala’qwalx Not now something do willfor her brothers her. Then circles many times ik-as itsai’s. K-!il hi’ke tai®. ‘Liya® xis na’k-eai spaix as k/il. around the house. Rock just only. Not alittle where hole has the stone. iniyat 1a? ~—iltqa’a. Tem-axa muha ya’lsai’. Haitsa’tnx-axa Not something doit will. So back finally goes home. Is ferried again kaa’k's. Temu®’ht mis-axa wi'lx k‘ati’k’s, tem-axa mu®’hi yalsai’. across to. And then when again comes other sideto, then back now goes home. Ainai’ mu”’hi.. Kim hi’k‘e 4’niyux", mis-axa wi’lx ‘k-asi/Lx Cry begins now. There just cries constantly, whenagain comes where they wili’sau. ‘‘Na’k--n’n teha’m ha?’t!oux?”—‘A’a, k!waya’tnxal.” came many. «Where those thy brothers they?”— ‘Yes, tricked were we.” Tem k'Ets-axa haitsa’Inx kati’k’s. K-nts hi’k'e Ltimi’xumauinx Then would again be ferried across to. Habitually just continually laughed at meryala’saux-axa mu’hi. K-rts tla’nist i’mstr pxéltstisa’Inx, as keeps on going back now. Constantly always thus is asked, kEts-axa® wi’lx ik‘as Leya’tsit. Temu’hi sita?’stkemyuk’ is whenever again comes tothe dwellers. And then five times at on pi’tskum tem-axa mu"’hi wi'lx. ‘‘Ad,” ts-yEai’sk’ as mukwa‘slitsLo, day then back finally arrives. “Well,” her speech her the woman old, ““temi/Lx na’k‘eai teha’m ha?’t!oLx ?’”’—‘‘A’a, Itimsi’yut!emxa.x ’ “end they where those thy brothers they?’’”— Yes, closes suddenly on them as itsai’s. K-!il Lowa’txayi * as itsai’s. Hai™’kin ‘Liya‘-axa the house. Rock became the house. Almost I not again k: !a’lhistex.”’ —‘‘Yasau’yuxun xa-ts!owai’li-sl6 as ha?’t!oux. came out.”’— “Tell frequently thee L thou watch shalt the brothers them. I’mste tem kusi’n qastwa’yux" nix.” —‘‘A’s, kin ‘xiya® 1a* Thus and this I send thee thee.”’— ‘OYiess will I not what iltqai’xasxam, Itsa’siyiinxan.”’ do begin self will, overpowered became I.” Temu”’hi qaihai’ as mesha’IslatsL6. Temau’x-axa muh ayai’. So then ready begins the woman old. And they two again now go begin. inauxiyaf® ni’i Lili’tauinx. K-aux-axa miua’txaux, kxEts Not they two something constantly are told. Wherever they two back go keepon, habitually. hi’k-e wtimi’xumauinx as mesha’lslatst6. K-nts ta’me ‘hiya just always is laughed at the woman old. Constantly as if not ts!Owai/nx-s-le‘wi’. Sata’stk-emt-s-pi’tskum temau’x-axa muha notice it. Five times it is the day when they two again finally 1 Tem += uku, 2 7i’st += uku, 3 ‘k-J- TO TOUCH. 4tist- TO FOLLOW. 5k-Jilh- TO GO OUT. 6 Abbreviated for ndmk: k-Ets-azra. 7 t-+tims- TO CLOSE + -@ + -ulz + -t/Em + -% 4-Lz. 8 atx = TO BECOME. 9 iLiyat + -aur. PRACHTENBERG ] ALSEA TEXTS AND MYTHS 81 (The boys) paid little attention (to what was going on around them). Toward dawn those who had been looking on disappeared suddenly. The girl began to look around everywhere. The house had simply turned into a rock! So she looked upward and (beheld) a tiny hole. Then she fastened quickly her cane to the ceiling (where the hole was), followed her cane quickly and made her escape through that passage. She did not (know) what to do for her brothers. Then she went around the house several times. It was (made of) rock only. Nowhere was there (even) a tiny opening in the stone. She could not do anything. So she started home. She was ferried across (the river). When she arrived at the other side, she started on her homeward journey. (Pretty soon she) began to cry. Every time she came to a place, where (her brothers) had stopped before, she would begin to cry. (Whenever she came to a village, she would be asked) ‘Where are thy brothers ?’’—‘‘ Alas! we were tricked.” Then she would again be ferried across. And as she continued her homeward journey she was constantly laughed at. She was always asked the same questions whenever she stopped at a place. Finally, on the fifth day, she arrived home. ‘ Well?” said the old woman, ‘“‘where are thy brothers ?””—‘‘ Alas! The house suddenly closed on them. The house turned into a rock. I almost did not come out again (myself).’’—‘‘T told thee constantly to watch over thy brothers. That was why I sent thee (along).’’—‘‘ Yes, but 1 could not do any- thing alone, I was overpowered.”’ Then the old woman got ready (to go). So they two started out now. (At first) nothing was said to them two. But as they two kept on going the old woman was constantly laughed at. However, she did not seem to mind it. On the fifth day they two finally 10 15 20 25 a2 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 wilx. Temu™hi tsimsalsxai’ as mukwa‘slitsLo. K-3Ets xis hi’k'e arrive. And now try repeatedly self kegins the woman old. Would alittle just Lpi’k* !ayutx’ ats-ti/nextstk’. Kis hi’ke Loqé’yisxam” kus le‘wi’. put it quickly this stick her. Would just split quickly the ground. ‘Hehe’, tsafti mu™’hai la kumesha’Islatsto?”, ts-yEai’sk’ as “Fey, anger now what this woman old?”’, his speech his the meEna’tkEm. Mu™hti metsa?’mauxa ts-x'i/lumtxasxamsk’. Wi'lx youngest. Now continues faster her movements own her. Comes a2’/qa ki’mhak's nak: ‘k-timti’siyeEm ts-la’mxadok’. straight there to where those closes on them her children her. Qalqwalfyai’nx as itsai’s tsa‘l‘ya. Ltpi’k !ayutx ats-ti/nextsik Goes around it repeatedly the house singing. Puts it quickly this cane her hak-‘a’k*-slo; te’mita ‘Liya® x0’Li tex ilu’miyd as itsai’s. Qalpai’nx from south side; but not a little it moves the house. Again does it hak'a’k*-slo xtpi’k !ayutx ats-ti’‘nextsik’; te’mita ‘Liya® xii’si from north side puts it quickly this cane her; still not alittle Itsal’’xwiyt. ‘‘He", mu™hu k-e’a xa/lxasi kus mesha/IslatsL6”, it shakes. “Look, now indeed mad begins the woman old’, ts-ilti’sk’ as mEna’tem. Tem kets mu™hi qalpai’nx tpi’k !ayutx his word his the youngest. Then would now again do it put it quickly ats-ti‘nextstk. ‘Liya’ xis Itsai’xwiyt. ‘“‘La’teq hi’tr tsa‘ti this stick her. Not a little it shakes. “What surprise anger thi’tslemsxamsk’ qas k!wayai’nx sin La’mxad6?’, ts-yEai’sk’ as person own its he who harmed them my children?”’, her speech her the mEsha’Islatst6. K-rs-axa mu®’hai kwidai’m, kEs-axa qalpa’a woman old. Constantly again now dance will, constantly again doit will tpi’k: !ayudi ats-ti’nextsik’. Temu™hi stda?’stkemyuk tem put it quickly will this stick her. And the fifth time at then muha hak igau’x tpi’/k !ayutx ats-ti‘nextstik’. ‘‘Ysrha‘miyin.” now from above puts it quickly this stick her. “Cyclone Tee Xuts hi’k'e mis tpi’k'!ayutx ats-ti‘nextstik:, tkila’yi as k ‘Jil. As soon just as puts it quickly this + stick her, it split the —_ rock. I’mste hi’ke si’qultex ats-la’mxad6k'Eix, Ja? mi’sitx kili/hex Thus just are standing her children they, what whenthey dancing are. Temi’Lx-axa k‘lilhai’nx. Tem mi’sitx-axa mu®’hi k’!a’lhistex, Now themagain goout causes. And when they again now emerge, temi/Lx mu™’hi ayai’-axa. Wi’lxaLtx-axa Lrya’tstik’s, temi’Lx then they now go back. Come they back village to, then they loquti/nx tsa/stuxsk'ELx,? ‘k'as mukwa‘sli, Temu™hi ayai’ take it gain their, namely the women: And now goes Lpi’k:!ayutx le‘wi’k's —_ats-ti’nExtsik’ xas mukwa‘slitsLo.. puts it quickly ground to this stick her the woman old. Lk‘i’’hik'siyi‘ hi’k-e kus le‘wi’. Lkigé’xaniyi® 4’mta hi’ke as It turns over just the ground. Underneath become all just the LEya’tsit. Temi/tx-axa muha yalsai’. Qalpai’ k-E’Lxats-axa inhabitants. Then they again now return begin. Again would they again wilx ik'as xa’met-s-na’tk!. Tem k‘r’txats hala’ts1 hptai/nx come tothe one it is a_ river. And would they as before stop for it tsa’stuxsk'ELx, ‘k'as mukwa‘sli. Tem k'Ets mu®’ht i’/msts hala’tsi gain their, namely the women. Then customarily now thus as before as mésha/IslatsL6; a’mtaLtx Lk ithi’k:siyut!em® as Leya’tsit. Tem the woman old; all them turnsitover quickly on the people. Then k'n’/Lxats mu™’hi qalpai’ xe’tsux*. Muha txats-axa wi'lx, would they now again start. Then would they again come, k-b/Lxats hi’k-e i’mstai as LEya’tstitx. Tem Lx-axa mu™ht wi'lx. wouldtothem just thus begin the people them. Then they back at last arrive. 1 pk*!= TO STAND. 4k-tn'/hi OTHER SIDE. 2 wugq- TO SPLIT. 51-4 k-- +gé'xan+ 2+ -a. 3 Contracted for ts-ts@’sturtsk*ELx. 6t-+ k-in’hi+ -ks + 7+ -utz + -t/Em. FRACHTDNBERG ] ALSEA TEXTS AND MYTHS oo arrived there. Then the old woman began to try her own (magic) several times. She would touch the ground gently with her stick, and the ground would at once split in two. “ Look!” exclaimed the youngest (of her boys’ captors), “ what on earth is the old woman doing?” Then she gradually increased (the speed) of her motions and arrived straight (at the place) where (the rock) had closed on her children. She walked around the house several times and sang. (Then) she put her stick quickly to the southern wall; but the house did not move (even) a little. Again she put her stick on the northern wall; still it did not move (even) a little. ‘ Look, the old woman is indeed getting angry,’ said the youngest (of her boys’ captors). Then again she applied her (magic) cane-(to the house). It did not shake a little (even). Then the old woman exclaimed impatiently, “What manner of people are those who brought harm upon my children?” ‘Then she began to dance (after which) she applied once more her cane (tothe house). Finally, at the fifth time, she touched the top (of the rock) with her (magic) cane (saying) : “I am Cyclone.” No sooner had she placed her cane there when the rock split open. Her children were standing (in exactly) the same (position) as they were in when they were dancing. Then she told them to leave (the house). Then after they came out they all started homeward. Whenever they stopped at a village (where they had played shinny), they took with them the women they had won previously. (At each village) she came to the old woman put her (magic) cane to the ground. The place would turn over quickly and all the inhabitants would be buried underneath. Then they would start home again. Once more they would come to a river and would stop again for the women whom (the boys) had previously won. And the old woman would do the same thing as before: she would suddenly upturn the ground on the inhabitants, whereupon they would start out again. Now (whenever) they would arrive (at a village) the old woman would thus do it to the inhabitants. At last they arrived home. “ We will now fix ourselves (differently).” 96653—20—Bull. 67 3 10 15 20 34 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 “Ket muha tia’t!hinai’xasxam. P-siwi’t Lowa’txaytisxam.” ! “Will we now make begin self will. You winds turn into will.” Temu’ ht ke’a i’mstz. ‘‘K-i’nauk's ? yu’xwis ka’k"s px‘ilmisai’m. So then indeed thus. “Will I inside self ocean into gobegin will. Yrha‘miyi sin Lan. Sis t’keai si™lhak'!étemts, kes i’mstz Cyclone my name. Ifshould somebody dream of me, customarily thus ts-hi‘Ikwai’sk’ mi®’hi ‘k-qwo’n.” Tem-auk: mu™ht kia’k"s ‘k-tas his action his like unto me.” Then inside now middleinto to that qa’los ayai’. ocean goes. Taié muha. Only now. 2. NUNS LQh’K‘iskAMSK® ELK Story His Own (Told by William Smith in 1910) Is xa’met-s-milhidai’s tem meya’saux. ‘‘Tsa?/mEn hi’k-e At one itis a place then says continually. “Very I just tqaia‘Idex it!awa’it.’ Temu™’hai qasiwai’nx tka’xk-edit is want it to have fun.”’ So then send begins them to assemble the hi’tslem. Mrya’sauxa. ‘“Tqaia’/ltxan sxas* ayai’m hi’k‘e people. Keeps on saying. “Want ip that thou go shalt just hamsti® is milhidai’s. Xa-Lea’lauwi. ‘Tqaia’ltxan hi’k’e hamsti® all to places. Thou always tellit shalt. ‘ Desire I just all hi’tslem s_ kexkai’m.’” Xa’met-s-hi’tslem kis ayai’m xitsa’ people should assemble begin.’ ” One itis a person would gowill onhispart tsa’msik's as milhtidai’s. ‘‘P-hi’k‘e xe’itke Lhaya’nauwi, p-hi’k‘e different to the tribe. [MO EIGSb well always watch it shall, you just xe’iLk'e LEya’si sin ildi’s: ‘Tqaia’ltxan sis k‘exk-ai’m hak-au‘® well tellit shall my message: ‘Want it I. that assemble shall from everywhere hi’teslem.’”’ Anti’u = xtitsai’ kis ayai’mi tsa’msik's is people.’ ”” This one on his part habitually go will different to the milhidai’s. Temu’hai anti’u kis xiitsai’ ayai’m tsa’mstik’s place. And then thisone habitually onhispart go will different to s-milhtidai’s. ‘‘Xa-hi’k-e xe’itke thaya’nauwi. Xa-hi’ke the place. “Thou just well watch it always shalt. Thou just tslai’qa LEya’si la’tqin tqaia’Idex. Tqaia’Itxan sis k-exk’ai’m correctly tellit shalt what I desire. Want = iit I that assemble shall hakauf tas hi’teslom. Xa-hi’ke xe’i_k‘e Leya’si is intsk‘i’sin from everywhere the people. Thou just well tellit shalt for something I tqaia‘Idex hi’teslem s_ kexk-ai’mi.” Anti’u xitsa’ kis desire people should assemble.”’ This one -onhis part habitually ayai’m qaha‘lk’s. ‘‘K'ex ki’mhak's ayai’m. Tqaia‘Itxan sis go will other place to. “Shalt thou there to go. Want it I. that hi’ke hakauf k-exkai’m tas hi’tslem.” Temu’hi antid’u just from everywhere assemble shall the people.’’ And then this one xtitsa’ kis ayai’m qaha’lk’s is Leya’tsit. on his part would go different to the people. Temi’Lx mu™“ht ik'xé’. Temi’Lx muha hau’k's hi’k'e ik-xé’. Then they at last separate. And they then everywhere to just separate. Temi’Lx mu’ ht wi’lx Leya’tstek:s. Hi’k‘e hak-au’ pi’isxai tas And they then come inhabitants to. Just from everywhere sound begins the 1 @tx- TO BECOME. _ Asis + -2. 2k-is+-n + -auk-. 5 Contracted for hak-haué. 3 For ts-Lgén'k-istamsk*; gén'k-iyvii STORY. FRACHTENBERG] ALSEA TEXTS AND MYTHS 35 (Thus said the old woman.) ‘You will turn into winds.” And, verily (it happened) thus. “I myself will travel in the ocean. Cyclone (will be) my name. If anyone should happen to dream of me, he will have the same power as I (possess).’’. Thereupon she went into the middle of the ocean. Here now (the story ends). 2. THE UNIVERSAL CHANGE (One day while) at a certain place (Coyote) was constantly saying, ‘‘T just want to have a great deal of fun.’’ So then he began to send (messengers) to bring the people together, telling (each messenger thus): “‘I want thee to go to all the tribes. Thou shalt constantly tell (them thus): ‘I just want all the people to come together.’”’ (Thereupon) one man would start, on his part, to a certain tribe. (And Coyote cautioned them all thus): ‘‘You just carefully shall watch (everything). You shall correctly announce my message: ‘I want that people should assemble from everywhere.’”’ (Then) this (other messenger) was about to go, on his part, to another place, while (still) another (messenger) was about to start for a different place. (And Coyote told each messenger thus): ‘‘Thou wilt constantly watch (everything) carefully. Thou shalt correctly tell what I want. I want that the people should come together from everywhere. Thou shalt tell exactly for what reason I want the people to come together.” (And then) another (messenger), on his part, was ready to go in a different direction. . ‘‘Thou shalt go there. I just want the people to assemble from everywhere.’ And finally (still) another (messen- ger) made ready to go, on his part, to a different people. _ Now at last they separated. They went separately into all direc- tions. Then (pretty soon each messenger) came to a village. The noise of the people sounded from everywhere, because all sorts of \ 10 15 20 25 36 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 hi’tslem ts-pi/Gsxamsk, la’Itas hi’k’e hamsti‘ intsk‘i’s thilkwai’stinx. people its noise its, because just all something it is done. Temu™’ ht wi’lx naks ikas ya’xau. Hamsti hi’ke intsk‘i’s So finally comes whereto that one is going. All just something thilkwai/sunx: Lpi’pEnhaut © sili’/kwex,- tqat‘at © sili/kwex, it is being done: shinny playing all are doing, target shooting all are doing, Leya™’hats!it sili’/kwex, Lemki‘lhixamt sili’/kwex. Temu’hi guessing all are doing, dancing all are doing. So now meEa’lauxa. ‘““Qsa’wan 4 sin? tas wi’lx. Wahau’hitx hi’ke says continually. ‘Sentinthe mannerofI sinceI thisone come. Invites just hamsti® as hi’tslkm as Mo‘luptsini’sla. K--hi’k-e — hak-au all the people the oyote. Will just from everywhere. k‘exk'ai’m tas hi’tslkem. I’mstk tem _ ta/sin ‘wi’lx.” Tas xam* come together the people. Thus then this I come.” The ‘one xttsa’ temu®’hi wi’lx naks ‘kas ya’xau. Hi’ke hak-au‘ on his part then now arrives whereto that one is going. Just from every where pi’isxai tas hi’tslem tspi’isxamsk. Mrqami’nt hi’k'e tsé*’me tas sounds the people its noise its. any just very the hi’tslem. Lqat‘at sili‘kwex, Lpu’pEnhaut sili‘kwex. As people. Target shooting all are doing, shinny playing all are doing. The xa’met-s-hi’tslem xiitsa’ temu’hi wi’/lx Leya’tstek's. Hamsti‘ hi’k-e oneitis the person onhispart thennow comes _ inhabitants to. All just intsk'i’s Lhilkwai’sinx: Lxa’Lxauyatt sili’kwex, Lpa’pEsxait something it is being done: spinning top all are doing, cat cradling sili’‘kwex, Itsi’tsiqhanaut sili’/kwex, tskwa’tskwahalaut sili’kwex, all are doing, spearing all are doing, stilt walking all are doing, Ltiwi’t !‘want sili’ kwex as 1a’quns, Ltiwi’t !‘want sili’kKWEx as q6"’tiyd. making allare doing the poles, making allare doing the chisels. Temu”ht mera’lauxa. ‘“Qsa’wan — sin tas wi’lx. Mo’luptsini’slan Thennow keepsontelling. Sent lin the manner of since I this come. Coyote I ts-qsa’wak:. Hamsti* hike tqaia’ldrx tas hi’teslem s_ k-exkai’m his messenger. All just he wants the people should assemble hak-au’. Mo’luptsini’ slan ts-qsa’wak. P-hi’k‘e hamsti* from everywhere. oyote I his _ messenger. You just all tqa’mi pi itsxa‘stELi. I’mstze te’min tas wilx.” take it along shall your various things. Thus then I this one arrive.” (The messenger then delivers similar messages at five other — villages.) Hamsti® hi’k'e tas imtsk‘i’s_ thilkwai’- All just the something it is being sunx. (After delivering his message at the last village done. the messenger continues thus): ‘‘P-xe’inke Lhaya’nauwi; “You well always watch it shall; sau’tistk'emt-s-pi/tskum temu™’hai titt!hina’In as _ qo’ila. five timesitis the day then finally made willbe the counting stick. Xa-hi’k-e + xe’itk‘e Lhaya’nauwi. Namk: sis yuxe’ Thou just well always watch it shalt. When should disappear saii’tistet-s-qo’ila, hak-ta’minkink kips wi’‘li.’ Hamsti* hi’k'e tenitis the countius at later time shall you come there.” All just sticks, tas intsk'i’s Lhilkwai’stinx.2 Haitk: ‘Laxaya‘® ya*lsai’. Hamsti* the something it is being done. Almost not again returns. All hi’k-e tas intsk‘i’s Lhilkwai’stinx.® just the something it is being done. 1 gasti- TO SEND; -a modal; -n 1st person singular. 2 Abbreviated for mi’sin. 3 An example of Smith’s inefficiency as a narrator. After having lost the trend of the story he interpo- lates this superfluous sentence seemingly to preserve the continuity of narrating. = 4 Should be p-hi’k-e You JusT. 5 iLiyaé NOT + -axa. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 37 things were being enacted. And now (one messenger) came to where he was bound for. Everything was being enacted; people were playing shinny, some were shooting at the target, some were playing the guessing game, many were dancing. Then (the messen- ger) kept on saying, ‘“‘As a messenger I came here. M6’luptsini’sla is inviting all the people. People are to assemble from every- where. For that reason I have come here.’ (And then) on his part the other (messenger) came to where he was going. (Again) from everywhere sounded the noise of the people. Many, indeed, were the people. They were shooting at the target; they were playing shinny. (Still) another man, on his part, came to a village. Everything was being enacted (there): Some were spin- ning tops; some were playing with strings; others were spearing; some were walking on stilts; many were making poles; some were fixing chisels. Then he kept on saying: “‘I have come here as a mes- senger. I am Coyote’s messenger. He desires that all people should assemble from everywhere. I am Coyote’s messenger. You will take along all your various playing utensils. For that reason I have come here.’ (Similar messages were then delivered at five other vil- lages. Everywhere) everything was being enacted. (Then the last messenger delivered his message thus): ‘‘ You will keep good track (of the days, for) on the fifth day the counting sticks will finally be made (ready). You will carefully watch (the days go by). After ten counting sticks are gone then you shall come there.’ (In each village) all sorts of games were being played. (The messengers) did not almost go back. (Everywhere) all sorts of (preparations) were being made. 10 15 20 25 38 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Tem-axa muha ya%lsai’. Temi’Lx-axa mu’ht wi'lx na’k-eai So back finally returns. So they back finally come where ikas ya’tsx tsimiana’stiyikeLx.' Tittthina’nx as _ qo’ila thac one stays their chief their. Ts made the counting stick sau’tistk'emt-s-pi’tskum. ‘‘Xe’ilk-ep Leya?’sx sin ildi’s.’—‘‘ A/a, ten times itis the day. “Well you it tell my message.” —‘‘Yes, hamsti® hi’k‘e tas intsk‘i’s Lhilkwai’stnx: lemli’itstait? sili’/kwex, all just the something it 1s being done: enjoying all are doing, Lpu’pEnhaut sili/kwEx, Iqatéat sili’kwex, LEya™ hats !it shinny playing all are doing, target shooting all are doing, guessing sili’kwex.’”’?’—‘Tem ni‘ini kim‘ tqaia‘Idex. Imste km* all are doing.” — “So what thing it like. Thus I tqaia‘Idpx s_ kexkai’m tas hi’tslem.” 'Temu?’ht hi’k-e hau’k:s desire should assemble the people.” So then just everywhere to lo/Iquti’yat® si’/Ikustex as ni’nsumxtELi. Hamsti® hi’ke tas taking it it is done the eatables. All just the intsk'i’s whilkwai’stinx: Itlawa’it sili’/kwex, tLpi’pErnhaut something is being done: playing all are doing, shinny playing ik-sili’kwex, Laqat‘at sili/kwex. Hamsti® hi’ke tas la® these all are doing, target shooting all are doing. All just the something ttiwi’t!‘waninx. Pa’xt!iyai ttiwi’t!“waninx, Itiwi’t!‘waninx tas is being fixed. Shinny clubs are being made, are being made the. tsi’tsik:!, Ltiwi’t!‘wan~nx tas mid’kuts!i, ttiwi’t!‘waninx tas arrows, are being made the bows, are being made the la’quns. K'-Liya‘ qa?’ tsk tsqa’mt!iyisxam as qo’ila. spears. Will not long come to end will the sticks. Lla’tqaisxamstauk’ ts-hai"k'°® sili’kwex. Hamsti* hi’ke tas Feeling glad inside mind his all are doing. All just the intsk'i’s thilkwai’stinx. Qlai’tsitxatinx’ mu™’hi as qo’ila. Hamsti® something is being done. Being continually counted now the sticks. All hi’k-e 1a? wtiwi’t!'wantnx: Ltiwi’t!“wan~tnx k‘i’yai, Ltiwi’t!- just what is being made: are being made knives; are being ‘wantnx tas pa’xt!iyt, Ltiwi’t!‘wantnx tas mt’kuts!Gi. ‘‘Tsa®/mmn made the shinny clubs, are being made the bows. “Very I hi’ke tqaia’Ildex, sis ha?’/iqa yixe’ as qo/’ila.”’ Qas md’luptsini’sla just desireit, should quickly disappear the counting sticks.” The oyote hau’k's hi’ke tskwa’hal as tInya’tsit, ti’k‘intxanx everywhere to just goes around the inhabitants, continually cautioning them ts-hi’tslemk:. ‘‘Xe’itkep a’ Lhaya’nausxal, namk- sis his people his. “Well you please always watch yourselves, when should kexk‘ai’m kus hi’tslem! P-hi’k'e xe’itk-e Lhaya’nausxam.. assemble the people! You just carefully always watch yourselves shall Qani’xap mela’nx, tsa*’me hi’k‘e pilskwi‘st kus hi’tslem, na’k's * You know, very just strong the people, where to ku’sen wahau’hi® kwas hi’trslem, 1a’ttasitx hi’k’e hamsti* intsk‘i’s this I invite the people, because they just all something meEla’nx. I’mstE ku’spin LEya’saudux”: ‘P-xe’ilk'e know. Thus. this you I continually tell thee: ‘You carefully Lhaya’nausxam.’ K’'-auk hi’ke tsa®’mr_ pilskwi‘st pin watch continually selves shall.’ Shall inside just very strong your 1 Metana'stiyi CHIEF. 2 mel itst ENJOYABLE. 3 Smith failed to narrate the full answer of the messengers. 4 Unnecessary use of the future prefix k--. 5 Contracted for tzto'quitytit; toqut- TO TAKE. 6]@'teq-...-auk* ts-haink HE IS GLAD. 7 glit- TO COUNT. 8 The informant used the wrong adverb inthis case. hak-nt'k:eai WHENCE would have been more proper. 9 Abbreviated from wahau’hitza. : FRACHTENBDRG] ALSEA TEXTS AND MYTHS 39 Finally (the messengers) began to return. They finally came back to where their chief was living. On the fifth day the counting sticks were made (ready). ‘‘Did you tell my message correctly?” (asked Coyote). ‘‘Forsooth! All sorts of preparations are being made: People are having joyful times; they are playing shinny; they are shooting at the target; they are playing the guessing game.’’—“ Verily, such things I want. For that reason do I want that the people should assemble.’”’ And now food was brought from everywhere (while) _ many (other) things were being done (by others). They were having fun; some of them were playing shinny, others were shooting at the target. (Furthermore), all sorts of things were being fixed. Shinny clubs were being made, arrows were being made, bows were being made, spears were being fixed. Not long (until) the counting sticks were going to run out. Everybody was feeling glad. All sorts of preparations were being made. And the counting sticks were being constantly counted. Hverything was being fixed: Knives were being made, shinny clubs were being made, bows were being made. ‘‘I desire very much that the counting sticks should disappear.’ Coyote was going around everywhere among the inhabitants, continually advising his people: ‘‘ Do you, please, watch yourselves carefully when the people will assemble! You will always keep good guard over yourselves. You know (that) the people (coming) from where I have invited them are (among) the strong(est) tribes, because they simply know all sorts of (tricks). For that reason I am continually telling you, ‘You shall keep good guard over yourselves.’ Your hearts shall 10 15 20 25 40 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 k'a/ltst. Na’mk'’s! qé’yaltxam is le‘wi’, p-ttsa’mtsimausxam. hearts. When should day continually (fut.) the world, you try repeatedly selves shall P-hi’k’e hamsti® imtsk‘'i’s tLhilkwai’si. Temu hu na’mk’s! You just all something do it shall. And then when should kexk'ai’m hi’tslem, p-hi’ke xe’itk’e thaya’nausxam. K’-auk’ assemble people, you just carefully guard repeatedly selves shall. Shall inside iniya® ‘k’qé’xan pin k'a/ltsti, namk’ si’Lxas” wil kus hi’tslem. not from below your hearts, when should they arrive the people. Tsa/mstitx s-hi’tslom. ‘Lapiya’? mpla’nx iltqa‘tetitx s-hi’tslem. _Different they the people. Not you know what kind are they the people. Is i’mste pis‘ hi’k'e xe’itk’e Lhaya’nausxam. K’'-auk ‘ziya‘ For thus you shall just well guard selves shall. Shall inside not ila‘tstau pin k'a’‘ltsi, namk sm’txas? wi'’lx kus hi’tslem. small very your hearts, when should they come the people. I’mste kauk's® hi’ke pilskwi‘st pin k'a/ltsi. Qa’nhan hi’ke Thus shall inside just strong your hearts. The one I just hamsti® intsk'i’s mpla’nx. K’-iniya’ namk’ qati® Itsa’siyudemts all something know. Will not ever somebody win from me k gts-k'a’/ltsik’-auk’. I’mste te’min ‘riya* ts !il6’xwax, 1a’Itasins’ with his heart inside. Thus then I not am fearing, because customarily I hi’‘k'e merla’nx hamsti® intsk’i’s xa’qan.’—‘*A’a, tema”'L mu?’hi just - know all something Tee, —‘Yes, now we at last meEta’niyux". Is i/mstE tem-axa hi’k'e pilskwi‘tst ‘Lin k'a/Itsi, la’Ita- know thee. For thus’ then again just strong our hearts, because misa’‘L mEla/niyux". Hamsti*tex hi’k’e intsk'i’s mpla’nx. La’xs we know thee. Allitis thou just something knowest. Even hi’k'e tin ta‘*yal k Inita’s*® tqixwa‘ya’a, namk’s wil kus hi’tslem, just our lastthing will we bet repeatedly willit, when will come the people, : la’Itasit mEla’niyux". Mo’ luptsini’sla ham tan, itiyaf‘ namk § qati because we know thee. oyote thy name, not ever somebody tsa’sisalyux", la’Itamis M6’luptsini’sla xam lan. Hamsti*tmx hi’k'e has beaten thee, because Coyote thy name. All thou = just intsk'?’s mpla’nx. La’xstn tafyal k'inita’s® Iqixwa‘ya’a.”— something knowest. Even our last thing will we habitually bet it repeatedly will.”— ‘P-hi’k'e qa?/lte Itsa’mtsimausxam. Xam* taif as milhidai’s “You just always try continually selves shall. One only the tribe temi/Lx hi’k'e tsa*’“mr_ pilskwi‘tst, Ja’ItaseLxan metla’nx. so they just very strong, becausethem I know. : tyaé = namk’ a ts&’/sisa Hi’k'etx-auk’ tsa?’ LaLxilya nam qau Sa slsanx. 1 eLx-au sa” ME Not them ever somebody has beaten them. Just they inside very puskwittst ts-k'a’ltstk’.” Hamsti® hi’k’e tas 1a* Ltiwi’t!‘wantnx: strong his Ging! ehis:7? All just the what are being made ready: tas tsi’tsik’! ttiwi’t!‘wanInx. K’‘-riya‘ qa®’tsE k’is tsqamt!i’/yisxam the arrows are being made ready. Will = not ; long will come to end will as qo’ila. ‘niya® namk’ hi’k’e 4’lik'an ya’tsx as Mo’luptsini’sla. the sticks. Not ever just motionless stays the oyote. Hau’k's hi’k'e x't’lam. ‘‘Namk’ sh’Lxas wil, p-hi’k’e xe’itk'e Everywhere to just moves. “When should they arrive, you just carefully — Lhaya’nausxam. Xa/mtitx tai® s-milhidai’s ‘Latxaniya‘ * mpia’nx. always guard selves shall. Oneitis they only a tribe not them I know. 1 namk: + mis. 2 sis + -LZ. 3 Liyat + -p. 4 Abbreviated from k-ips; kis + -p. 5 keis + -auk-. 6 Abbreviated from qaw’k-eai; g- + u'k*eai SOMEBODY. 71q'tta + sis + -n. Skis +a + -4. 9 iniyat + -LX + -n. FRACHTENBERG] ALSEA TEXTS AND MYTHS 4] be very strong. As soon as the day will break you shall constantly practice (among) yourselves. You shall do all sorts of things. And then, when the people will assemble, you will simply watch yourselves carefully. Your spirits shall not be low when the people will arrive. They are a different people. You do not know what manner of people they are. For that reason you will have to watch yourselves care- fully. You shall not be (even) a little downhearted after the people will arrive. For reasons (I mentioned before) your hearts shall habit- ually be strong. I knoweverything. No one is ever going to beat me by cleverness. It is for that that I am not afraid, because I usually know everything.” (Thus Coyote kept on advising his people. And they answered): “‘ Verily, now we know thee. For that very reason will our hearts be strong once more, because we know thee. Thou knowest everything. Even our last property are we going to put at stake when the people will arrive, because we know thee. Thy name is Mo’luptsini’sla. No one has ever overcome thee, because ‘Unconquerable’ is thy name. Thou knowest everything. We are going to stake (even) our (very) last property.’”’ (And Coyote kept on saying): “Just keep on practicing (among) yourselves. (There is) only one tribe of Indians, and they are very strong, because I know them. No one has ever prevailed over them. Their hearts are very, very strong.’ All sorts of things were being made ready; arrows were being made. Not long (afterwards) and the counting sticks were going to come to an end. (But) Coyote never remained motionless. He just moved about everywhere (teling the people): “As soon as they arrive you will (have to) watch yourselves all the time carefully. (There is) only one tribe (whom) I do not know (very well). Their hearts are 49 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Tsa”’meELx hi’k'e pilskwi‘tst’ ts-k'a’/ltstik’-auk’. Hamstiix hi’ke Very they just strong his mind his inside. All they just intsk'i’s mEla’nx. I’mste kips_hi’k’e xe’itk'e Lhaya’nauwiLx; something know. Thus habitually you just well watch always shall them; ‘Tatxiya® namk <’ qate- “tsa’sisanw,)’ < Tsqamt lar" mu"ht as not them ever somebody has beaten.” nd _— begins now the . qo’ ila. Lla’tqaisxamst-auk’ ts-haik'1 as Leya’tsit, 14’Itamis counting sticks. Feel glad inside their minds the people, because 5 hi’k’e hamstié intsk’i’s hilkwisa’tn. ‘‘Hamsti*tetxan merta’/nx 10 15 20 25 just all something done will be. “A them I know s-hi’tslemitx; hi’k'en is qau’wai-sld mpta’nx kus hi’tslemixx,”’ the people them; (USE) =e ae each place know the people them,’’ ts-ildi’sk’ as Mo’luptsini’sla. ‘“Hamstié is pi’tskum his words his the Coyote. “Bach on day p-itsa’mtsimausxam.”” Hamsti® hi’k’'e intsk'i’s trhilkwai’stinx.? you continually try selves shall.”’ All just something is being done. “Tniyas qé?’tse k'n’/Lxas mu™’ht wil. Hamsti*tin hi’ke intsk’i’s “Not long will they now come. AUS aibets 5 ieee: TOS something meEia’nx. ‘Laniya‘* tslil6’xwax. Qwon sin lan MO6’luptsini’sla‘4 know. Not I fear. (Of) me my name MO'luptsini’sla sin lan.’”’ Hamsti®ix hi’k’e intsk i’s thilkwai’sx.? my name.” All they just something do it. ’ K’-tiya® qa*’tseE kis mu”’hii tsqa’mt!iyisxam as qo’ila. Tas Wil not long will at last come to end will the sticks. These Itsa’mtsimausxamst sili’kwmex philkwai’stxusk’'ELx. Na’mk’'s continually trying selves allare doing future actions their. When constantly mu” ha wil kus hi’tslemitx, kis xa’met-s-hi’tslem wil qauwi’s. now arrive the people they, habitually one itis a person comes first. Lla’tqaisxamst-auk ts-haitk'! as Leya’tsit. K’-hamsti® hi’k'e Feel glad inside his mind the people. Will each just intsk'i’s hilkwisa’In. I’mstB te’mitx-auk’ 1a’tqaisxa ts-hai"k’ as something done will be. Thus then they inside glad feel his . mind the Leya tsit. Temu"’hi wi’lx. Temu”’ht tsqa’mt!iya as qo/ila. inhabitants. So at last come. So now comes to end the sticks. K’-mu™ ht wi'l-sl6 ts-hi’tek’. Wi’lx muha xam‘£ hi’tslem. K’'itx Will = now come wholly its body. Comes now one person. Will they mu”’ha wil. Hau’k's metskwa’halx as MO6’luptsini’sla. now arrive. Everywhereto continually goes around the Coyote. K’-mu™ht wi'l-slo ts-hi’tek’. Tas tla’tsqaisxamst-auk’ ts-haitk’, Will now come wholly its body. . These glad are inside his mind, mis k’-hi’k'e hamsti* intsk'i’s hilkwisa’In. Temu®’ht wi’lx-sl6 since will just all something done will be. So now comes wholly ts-hi’tek’.®) K’exk‘ai’-sl6 ts-hi’tek’ mu®’ha. Hamsti® hi’k’e tas its body. Assembles everybody its body its now. All just the hi’teslem k’ exk'ai’; yai’tsxastrt-s-hi’tslem k'exk’ai’, hamsti® hi’k’e people assemble; various it is the people assemble, all just itqa‘tit-s-hi’tslem. Temu®’hi k'exk‘ai’-sl6- ts-hi’trk’. Tem whatkinditisthe people. So now assemble wholly its body. Then mEya’saux as M6’luptsini’sla. ‘‘Hamsti* hi’k'e intsk'i’srt-s-t !auyai’s says continually the Coyote. SCAT just kind it is the fun. kin tqaia’Itex. I’mste te’min tqaia’ltex sis k’exk’ai’m tas hi’tslem will I want. Thus then I desire that assemble shall the people 1See note 6, p. 38. : 2 Another case of an unnecessarily interpolated sentence. 3% Liya + -n. 4 Perhaps ‘‘hard to be beaten.” 5 Note the unnecessary repetition of the phrase ‘‘they come.’”? Such repetitions are typical of Smith’s mode of narrating and will be met with in each subsequent story told by him. FRACHTENBERG] ALSEA TEXTS AND MYTHS 43 very strong. They know everything. For that reason you shall constantly keep good watch over them. No one has ever beaten them.” At last the counting sticks began to diminish (in numbers). The hearts of the villagers were very glad, because all sorts (of games) were going to be played. ‘I know all those people; I know people from everywhere,” (were) Coyote’s words. ‘‘Do you keep on prac- ticing (among) yourselves every day.’’ Allsorts of preparations were being made. ‘‘ (It will) not be long before they will arrive at last. I know everything. I am not afraid. My name is ‘Unconquerable.’’’ (And) they made all sorts of preparations. It will not be long (before) the counting sticks will come to an end. All these (people) were continually practicing (among) themselves their future actions. Now, as the people were arriving, one man would come first. The minds of the villagers were glad, (for) all sorts of things were gomg to be done. For that reason the people felt glad Gn) their own minds. At last they came. The counting sticks were (all) gone. All the people were about to assemble. (First) one maa came (announcing that) they were about to arrive. Coyote was constantly walking around everywhere. The people were about to arrive in large numbers. They were glad in their own minds, because everything was going to be done. Now people came in large numbers. At last they were arriving. All the people began to assemble; different people began to assemble, just all sorts of tribes. At last people arrived in great numbers. Then Coyote was constantly saying: ‘‘I want (you to have) all manners of fun. For that reason did I desire that people should assemble from every- 44 BUREAU OF AMERICAN ETHNOLOGY ~ [BULL. 67 hak’au’. Kil hi’k’e qa®’tsz tlautxai’m. Yai’tsxa‘tit-s-t!auyai’s from everywhere. Willwe just long play will. Various itis the fun kis! hilkwisa’a.”’ Temu™hi k’exk‘ai’-sl6 ts-hi’tek’. ‘‘K-il habitually we makeit will.” Then now assemble wholly its body. “Will We qau’wis pu’pEnhautxai’m.” Temu™hi tsini’‘inx as pi’pEnhat‘® first play shinny begin will.” So then is buried the shinny ball. ‘‘Xa-hi’k'e xe’itk'e thaya’nauwi sin hi’tslkm, naimk’ iis? “Thou just well watch them shalt my people, when habitually we pu’pEenhautxai’m.’ Hamsti* hi’k’e tas 14% ka’ts!nx. Hamsti® shinny play will.”’ All just the things are put on. All hi’k’e metiqé’st (as) Lpt’pEnhaut. Temu™hi tsk’itxé’Inx as just with feathers are (the) shinny players. And then is being placed the pu’penhati. K'rts ha*’tse mehiyai’inx, kii'ltas* ‘tiya. shinny ball. Habitually in vain it is hit, but habitually not LEyal’xayusxam na’k’s. Temu®’hi qas hak’i’nsk’itetx‘* temu’ht go happen will anywhere. Sothen (by) the from far people them so NOW mEhi"yti’inx, te’mita hi’k’e xis LEa’qayi as pt’pEnhai. Hi’ke struck at itis, but just alittle itmoves the ball. Just 10 hak‘au® l’Usxai tas tsqau’wis, sis xuts hi’k’e Lkra’qayu as 9, 15 20 25 from everywhere makenoise the rooters, if alittle just it moves the pu’penhatd. Kim qalpa’a mehiya’Li. Temu’hii mehi"yi’inx. ball. There again hit it will. And then it is hit. Temu™’hi yasaufya’inx, ‘‘Laxiya®> mela’nx Lpu’pEnhaut. And then would be told, “ Not thou knowest to play shinny. Tkwami’Lxax Lpi’pEnhaut. ‘Laxiya‘ thilkwai’sEx, te’mlIta xa-hi’k'e ’ Ignorant thou shinny playing. Not thou action makest, and yet thou- just tsi?’mE tqaia’ltex sxas pi’prnhautxai’m.’ Temu™hi qalpa‘’inx very desirest that thou shinny play shalt.” So then again it is done (by) hak’ P’yauk’-slo ° temu™hi mehi"yi’Inx as pi’pEnhat. Te’mita from across people so then it is hit the ball. But LEyal‘xaya mu™’hti nisk” xt’Li. ‘‘Hal!, i’mste sa’spin’ it goes now far a little. “See!, thus since these you I LEya’saudux". Halp! muha hilkwisa’a.” K’-riya® qi?’tsr k'is always tell thee. There! you now doit will.” Will = not long will keai’m tpi’penhaut. ‘‘L-k’eai’m mu™hi. t&-qat*atxai’m is stop will to play shinny. “Westop will now. We shoot will with - tsi’tsik’ !, hitye’sa®. Xa-ti’tit!‘wantxai’m as qat‘*a, 1-qat‘atxai’m.” arrows, friend. Thou be fixing shalt the target, we shoot begin will.” Temu’hi iqat‘at si/lkustex. “Aqat tsi’tsk lk’ ® ku hitye’sa‘, So then target shooting by allis done. “Good arrow his that friend, aqa‘tit-s-kwa‘sta.? Hitye’sa‘, x-aii ihi’yrmtsii xam_ tsi’tsik’ !.” good is the paint. Friend, thou here giveittomeshalt thy arrow.” Temu’hi mrya’sauxa. ‘‘Xa-ttsa’siyudi sin tsi’tsik'!. Xa-hi’ke And then keeps on saying. “Thou win it (of)meshalt my arrow. Thou just a’mta Itsa’siyudi sin tsi’tsik’! ‘k’anht’u ‘k’tas pi’tskum. K ist entirely win of(me)shalt my arrows on _— this on the day. __ Will we two hi’k’e hamsti* t !autxai’m ‘k anti’u ‘k’ tas pi’tskum.”’ Hamsti‘ hi’k’e just all have fun will on _ this on the day.” All just intsk'i’s whilkwai’sinx qas tk'a’xkexamt. MHi’ke hak’au® something it is done (by) the assembled people. Just from everywhere lk-is + -t. 2 Abbreviated for k-tis; k:is + -2. 3k-is + Hd. 4 Transposed for hak:ni'sk-EliLr. 5 Liyaé + -2. 6 hak-- + ktn’hi + -auk-. 7 Abbreviated for mi’saspin; mis + as + -p + -n. 8 Abbreviated from f¢s-ts7'tsk/ik-. - 9 An ungrammatical and obscure passage. Should have been perhaps agqd®at mukwa‘sta HAVING GOOD PAINT; kwa£s PAINT (7). FRACHTENBURG] .ALSEA TEXTS AND MYTHS 45 where. We will just play for a long time. We will continually play various games.’ At last the people had assembled in great num- bers. “Wewillfirst play shinny.” Then. the shinny ball was placed on the ground. (AndCoyote admonished his companion), ‘Thou shalt carefully watch over my people, while we are playing shinny.” All sorts of things were being worn (by the people). All the shinny players had feathers on. Finally the shinny ball was placed (on the ground). In vain it would be hit by (a player); it did not custom- arily go anywhere. So then it was hit by a person from the other side, but the ball moved just a little. The rooters were shouting from everywhere, whenever the shinny ball moved _a little. Then again (another player) would strike at it. It was hit, but he would be told: “Thou doest not know (how) to play shinny. Thou art ignorant of the shinny game. Thou doest not perform (the proper action), and yet thou wantest very much to play shinny.” Then the ball would be hit again by some player from across. Still it goes (only) a little ways. (Then Coyote would say): ‘‘See? For that reason I have been telling thee (thou canst not play shinny). There! Youshall doit now.’ Not long (afterward) they were about to stop playing shinny. ‘‘Wewillstop now. Friend! We will shoot at the target with arrows. Thou wilt fix the target (and) we will be- gin to shoot.”” Then everybody started to shoot at the target. (Coy- ote’s people would say): ‘‘That friend has good arrows, they are well painted. Friend, give me thy arrows!’’ And then (the same man) kept on saying: ‘‘Thou shalt win the arrows from me. Thou shalt gain from me all my arrows to-day. We two will have all (kinds of) fun on this day.’ All sorts of things were being done by the assem- bled people. The noise (made by the) people sounded from every- 10 15 20 25 46 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 pitisxai’ tas hi’tslem ts-pi’tisxamsk’. Temuha Lemk’i/lhixamt sounds the people its noise its. And then dancing si’lkustex. Hamsti* hi’k'e tema’sx tas hi’tsleam. Hi’k’e yai’tsxa is done by all. All just paint the people. Just differently tema’sx tas hi’tslem limk’i’Ihixamt. K’-riya‘ qa?’tsr k'is k'eai’m paint the people dancing. Will not long will stop will muha. Tas itsi’tsqaut ik'thilkwai’sinx. K’‘rts Lxauwai’stex now. The ! spearing (by) it is done. Habitually thrown be- those comes qauxa’nk's kus tsi’tsqat, kets ki’/mhak’s txui’Inx qauxa’nk’s-uk". upwards the grass, habitually there to _ is speared upwards away. Xa’met-s-hi’tslem tem hi’k’e tsé%”me mek’ !i’nt,! qa?/Ite hi’/k'e One itis a person and just very spears, always just xaqa’tsE LEmk’ !é’naux. Qas xe’Lk’Etaux s-hi’tslkem Lemk’ !@/naux it is he always hits it. The twoarethey two the people continually hit as tsi’tsqat. the grass. K'-Liya’ qa?’tse k'is tsqa’mt!iyisxam muha. Temu™hi Will = not long time will come to end will now. So now meEya’saux as MOo’luptsini’sla. ‘‘K’-iriya® qa*”’tse kis muha _ always says the Coyote. “Will not long habitually we then k'eai’mi. Na’mk tis k’eai’m, tis k'exk'ai’m xa/mtik's ? stop will. - When will we stop will, willwe assemble will one it is at Je‘wi’.”’ Temu’’hi k’e’a_ k'exk'‘ai’-slo ts-hi’tek’. Temu ha place.” So then verily assemble wholly its body. And then meEya’saux as Mo’luptsini’sla. ‘‘Tqaia’ltxan sips hi’k’e hamsti® keeps on saying the Coyote. “Want it I that you just all / qas hi’tsLem k'ts!a’a kus k'aya’siyi. K’-qa a’ qai s the people wearitshall the horn. Will discr. please whom habitually Pa’mxayudi? kus k'aya’siyi.” Temu™ha tldquti’nx qas fit on will the horn.”” So now takes it the Mo‘luptsini’sla. Tem hi’k’e hau’k’s metskwa/halxa. ‘‘Hé*, sin oyote. And just everywhere to walks around. “Hey, my anai’s, i‘Laxiya’ na’mk’ Laa’mxayutx sin anai’s.”’ Tem-axa kim friend, not thee ever itfitson —~ my friend.” So again there — mu™”hu yaxe’nx. ‘‘Tqaia’/ltxan sxas qani’x k'ts!a’a, sin now disappear made it. “ Desire I that thou thou wear it shalt, my anai’s, metsada‘t’.” >—“‘Hét, ‘Ltaxiya® L2a’mxayutx sin anai’s friend, kingfisher.—’’ “Hey not thee looks good on my frjend metsada‘t’. K’-hi’k'e metsaida‘t‘ xam fan. Xa-hi’k’e qi?’ltr_ tai® kingfisher. Will = just kingfisher thy name. Thou just always simply Lxwé’Lxwatxam as tsiidai’s. Xaqani’x k'ts!a’a sin anai’s,” be spearing shalt the fish. Thou wear itshalt my friend,” mu™ ht yasau‘yai’nx qas Mo’luptsini’sla as mek‘ina‘t’. Temu?’hi then says againto him the Coyote _- the crane. So then k'ts!ainx gas mek‘ila‘t‘. Temu™”hti metskwa’halxa, te’mita ) put it on the crane. And then walks around, but hi‘k’e ko’k"s ayai’stiwitxai’. Temu™ht yasau‘yai’nx qas just ocean to attempts to go. So then tells him again the Mo’luptsini’sla. ‘‘‘haxiyaf Laa’mxayutx, x-axa ux6’1.4 ’ Coyote. “Not thee it looks good on, thou again disappear make it shalt. K’-hi’k’e 3 =mek‘ila‘t‘ xam lan. Xa-hi’k’e k‘i’/taltxam Will = just crane thy name. Thou just. wade continually shalt is qalxai’sla. K’-hi’k’e mek ila‘t‘ xam lin.” Temu?’hi qalpai’nx for mud-cats. Will just continuous wader thy name.” And then again does it 1 Abbreviated for mzEk-/i’ntz. 2 Contracted from tzla’mzayudiLamz- TO FIT. 3 Literally, ‘‘ Noise-maker.” 4 yuzr- TO DISAPPEAR; -7i transitive future. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 47 where. Then everybody began to dance. The people were painted in all sorts (of ways). The dancing people were painted in different ways. Not long (afterward they) were going to stop (dancing). (Then) pole spearing would be practiced by them. A bundle of tied-up grass would be thrown upward, (and) it would be speared, (while it was still) up Gn the air). One man (especially) speared very (well); he was always hitting (the target). Two (other) peo- ple were (also) continually hitting the grass. Not long (afterward) this (game also) was going to come to an end. Then Coyote kept on saying: “It won’t be long (before) we will stop. After we will stop we will assemble at another place.” Then, verily, the people assembled (there) in great numbers. And now Coyote kept on saying: “I want that all the people should put on this horn. (1 want to see) whom the horn will fit (best).” Then Coyote took it and walked around everywhere (with it). (But some one shouted), ‘‘Hey, my friend! it could never fit thee.” So he took it off (right) there (saying), ‘‘I want that thou shouldst try it, my friend, Kingfisher.’ (Then Kingfisher put it on, but Coyote said): ‘‘Hey! it does not look good on thee, my friend, Kingfisher. Thy name will just be Noise-Maker. Thou shalt always be spearing salmon. (Now) thou shalt wear it, my friend,’ said again Coyote to Crane. Then Crane put it on. -He walked around, but attempted to go tothe ocean. Then Coyote said to him: ‘It does not look good on thee, take it off. Thy name will be just Crane. Thou wilt habitually wade around for mudcats. Continuous-Wader shall be thy name.” Then again he spoke to Pelican, and Pelican put it on, but 10 15 20 25 48 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 yasau‘yai’nx as metsa’ntsinst. Temu’hi k’'ts!ai’nx qas again says to the pelican. So now wears it the metsa’ntsinst, te’mitauk’'? hi’k’e ku’k"s tpai’siiwitxai’. ‘‘Hé*, pelican, but inside just ocean to to fly attempts. “Hey, ‘sin anai’s, ‘Laxiya’ L?a’mxayutx. K'-hi’k’e metsa’ntsinst xam my friend, not thee it fits on. Will = just pelican thy fan, xa-hi’k’e tsi’kwatxam is tsalx, k’-hi’k’'e metsa’ntsinst ham name, thou just . dipout shalt the smelt, will just pelican thy fan.’ Temu™’hi qalpai’nx yasau‘yai’nx qas MOo’luptsini’sla as name.” And then again does it again says it the Coyote (to) the ya'iquit!. ‘‘Xa-k'ts!a’a sin anai’s.’ Temu™hi k’ts!ai’nx, diver. ‘Thou wear it shalt my friend.”” So now wears it, te’mita hi’k’e ko’k"s ayai’stiwitxai’. ‘‘He*, sim anai’s, ‘Laxiya‘ but just ocean to to go attempts. “Hey, my friend, not thee Laa’mxayutx. K’-hi’k’e ya’Iqult! ham fan.” Tem qalpai’nx looks well on. Will = just diver thy name.” And again does it yasau‘yai’nx as pitskuli’ni®. ‘‘Xa-k'ts!a’a sin anai’s.” Temu”’hi againsays to the sand-hillerane. “Thou wearitshalt my friend.” So then ktslai’nx. ‘‘Hét, sin anai’s, ‘Laxiya® 1L’a’mxayutx, sin anai’s. put it on. “Bey, my friend, not thee it fits on, my friend. K’-hi’k’e pitskuli’ni® xam Lan. Xa-hi’k’e nti’nstxam as qoOn, Will just sand-hillecrane thy name. Thou just eat shalt the blueberries, xa-hi’k’e tai® q6’niyuxs.2 Xa-hi’k’e tai’ ya’tsi is k ‘i’la‘pi, thou just only blueberries(pick)shalt. Thou just only live on shalt the lake, k'-hi’k'e pitskuli’ni® xam 1{a’ni.” Temu®’hi qalpai’nx yasau‘yai’/nx will just sand-hillcrane thy name.” And then again does it saysagain to- as qor'q" qas MoOd’luptsimi’sla. ‘‘Xa-k'ts!a’a.” Temu’hi the white swan the Coyote. “Thou wear it shalt.” So then ktslai/nx, temu”’hi mepi’wisxai’xa ildi’s ‘‘q6®’q’’. wears it, and then continually utters sound “qonqu’’. ‘‘Hé+, sin anai’s, xa-yuxé’i-axa. K’-hi’k’e q6™q* ham {[an, “Hey, my friend, thou take it offshalt. Will just whiteswan thy name, xa-hi’k’e ya’tsi is k' \i’la‘pi.” Temu?’ht qalpai’nx ya’sau‘yai’nx thow just liveinshalt the lake.” And then again does it again says to as mi’q!u. ‘‘Xa-k'ts!a’a sin anai’s.”—‘‘itaniya® tqaia’/ltex, sin the vulture. “Thou wear it shalt my friend.’”’— “Not I want it, my anai’s. Kin k‘imha‘k’ ‘Liya’ Laa’mxayudi, sin anai’s,’’—‘‘ Het, friend. Will me perhaps not fit on will, my friend.””— ““Hey, sin anai’s, tqaia’/ltxan s_ hi’k’e hamsti® qai’keai k'ts!a’a.” my friend, wantit I that just each somebody wear it shall.”’ Temu™hi k'ts!ai’nx qas mi’q!u. ‘‘Hét, sin anai’s, ‘Laxiya‘® So now puts it on the vulture. “OT OY, my friend, not thou L?a/mxayutx. K’'-hi’k’e mi’q!u xam fan, xa-hi’k’e ya’tsi qi*’ltr lookest well in it. Will = just vulture thy name, thou just stayinshalt always is Lowa’hayi. K’-wa‘na’ ham ildi’s, k’-hi’k’e mi’q!u xam Lan.” in mountains. Will not thy speech, will just vulture thy name.” Temu™ hi galpai’nx yasau‘yai’nx qas MO6’luptsini’sla as ‘wa‘wa’. And then again does it saysagain to the oyote the night owl. ‘‘Xa-k'ts!a’a sin anai’s. Meti’itstayi hi’k’el shi’lkwaisx.” “Thou wear it shalt my friend. Enjoyable things just we enact.” Temu™ ha k'ts!ai’nx, te’mita hi’k’e ildi’ ‘‘‘wa‘wa®.” ‘‘Hét, sm So then put it on, but just says “ (wa'was.”? “Hey, my anai’s, ‘Liya® i’mstE, ya’xatyai® k'im! K’-hi’k’e ‘wa‘wa* xam Lan.” friend, not thus, takeitoffagain there! Will just nightowl thy name.” ~ Temu™hi qgalpai’nx yasau‘yai’nx as ya"’tslis qas Mo‘luptsini'sla. And then again does it again says to the buzzard e oyote. ‘‘Xa-k’ ts !a’a qani’x, sin anai’s.” Temu"’hit k'ts!ai’nx qas ya"’ts lis, ‘Thou wear it shalt thou, my friend.” So now wears it the buzzard, 1 temlta + -auk:. 2 Transposed for a6’n7rus. FRACHTENBERG |] ALSEA TEXTS AND MYTHS 49 he attempted to fly into the ocean. “Hey, my friend! it does not fit thee. Just Pelican shall be thy name, thou shalt scoop out smelt; thy name will be only Pelican.’”’ Then again Coyote said to Diver, “Thou shalt wear it, my friend.” Then he put it on, but he just at- tempted to go totheocean. ‘‘ Hey, my friend! it does not look well on thee. Diver will be thy name.’ Then again he spoke to Sand-Hill Crane. “‘Thoushalt put it on, my friend.’ Soheputiton. ‘Hey, my friend! it does not look good on thee, my friend. Thy name will just be Sand-Hill Crane. Thou wilt eat blueberries; thou wilt con- tinually pick blueberries only. Thou wilt live only on lakes; Sand- Hill Crane will be thy name.’ And then again Coyote spoke to White Swan, ‘“‘Thou shalt be wearing it.’’ So he put it on, but con- tinually made the sound go"q”. “Hey, my friend! take it off again. Thy name will be White Swan; thou wilt just live on lakes.”” Then he spoke again to Vul- ture. ‘‘Do thou wear it, my friend.’”’—‘‘I do not like it, my friend. It may not, perchance, fit me, my friend.’’—‘‘Oh, my friend! I want that everybody shall put it on.” Then Vulture put it on. ‘“Hey, my friend! thou doest not look well in it. Vulture will be thy name. Thou shalt always live in the mountains. Thy speech shall leave (thee); thy name will be Vulture.’? Then again Coy- ote spoke to Night-Owl: ‘‘Thou shalt wear it, my friend. We do joyful things.”’ So then he put it on but began to say: ‘wa‘wé. ‘“‘Hey, my friend! not thus, take it off again. Thy name will be only Night-Owl.” Then again Coyote said to Buzzard, ‘‘Thou shalt put it © on, my friend.” And now Buzzard put it on, but he only attempted 96653—20—Bull. 674 10 15 20 25 50 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 te’mita hi’k’e tpai’stiwitxai’ as ya’tslis. ‘“Hé+, ‘Laxitya® but just to fly attempts the buzzard. ‘Hey, not thou Laa’mxayutx sin anai’s, x-axa yuxe’l. K’-hi’k’e ya®’tslis fittest it my friend, thou again take it off shalt. Will = just buzzard xam Lan.’ Temu?’hi qalpai’nx yasaufyai’nx as fa‘mi’si qas thy name.” And then again does it says again to the day owl the Mo'’luptsini’sla. ‘‘Xa-k'ts!a’a sin anai’s qani’x. Xaqani’x k'ts!a’a Coyote. “Thou wear it shalt my friend thou. Thou the one wear it shalt sin anai’s.”’ Temu?’hti k'e’a k'ts!ai’nx, te’mita hi’ke ildi’ my friend.” So then indeed puts it on, but just speaks ‘rami’su.” "Het, , si anals, 9 x-axa yuxe’l, -.naxtyas “Tasmi’su.” Srey; my friend, thou again _ take it off shalt, not thee L2a’mxayutx. K’'-hi’k'e La‘mi’si xam Lan, xa-hi’k’e ya’tsi is it fits on. Will = just day owl thy name, thou just live init shalt in Lowa’hayt, .xa-hi’k’e tai x’ti/lamtxam is qamli’s.” Temu"’hi mountains, thou just only travel shalt at night.” And now qalpai’‘nx yasau‘yai’nx qas Mo’luptsini’sla as yipa‘yisla. again does it again says to the Coyote the screech owl. ‘“Xa-k'ts!a’a sin anai’s.’ Temu™ht k'tslai’nx qas yipa‘yisla, “ Thou wear it shalt my friend.” So now wears it the screech owl, te’mita hi’k’e ‘‘yipa*ytsla”’ mmili’dixa. ‘‘Hé+, sin anai’s, ‘Laxiya® but just “vipafytsla’’ keeps on saying. “Hey; my —iriends not thee Laa’mxayutx, x-axa yuxé’1. ‘K’-hi’k’e yipa‘yusla xam Lan. it fits on, thou off takeitshalt. Will just sereech owl thy name. K'ex-auk hi’k’e ya’tsi is mu’kitstyt.” Temu™hi qalpai’nx Wilt thou inside just liveinit in forest.” And then again does it yasaufyal’nx as mukwa/ltsit‘’. ‘“Hé+, xa-kts!la’a sin anai’s.” again says to the , eagle. “Hey, thou wear it shalt my friend.” Temu" hi k'ts!ai’‘nx. ‘‘Hé+, ‘Laxiya® L*a’mxayutx sin anai’s. So then “puts it on. “Hey, not thee it fits on my friend. K'-hi’‘ke mukwa’‘ltsit’ xam 1a’ni.”’ Temu™ht qalpai’nx Will just eagle thy name,” And then again does it yasaufyainx as kak’. ‘‘Xa-k'ts!a’a sin anai’s.” Te’mita again says to the woodpecker. “Thou wear it shalt my friend.” And verily k' ts!ai/nx qas k'a™k:, te’mita hi’k'e ‘‘k’a"™k’”’ mnili’dix. “Hé+, wears it the woodpecker, but just (Kans? continually says. ‘Hey: * X-axa yuxe’l sin anai’s,- K’-hik’e kia k . xam Sia thou again disappear make it shalt my friend. Will = just woodpecker thy name, ay Ron te = =, = \ xa-hi’k’e tai® qa’/ltsiyuxs is kox".” thou just only peck shalt at trees.” Temu®’ hi yasau‘yai’nx qas MOo’luptsini’sla as qatsi’li®. ‘‘Hé@+, sin And then again says to the soyote the wolf. “Hey, my anai’s, xa-tsima’a k'ts!a’a.””. Temu®’ht k’e’a tsimai’nx qas qatsi’li®. friend, thou try it shalt wearit shalt.” So now indeed tries it the wolf. Te’mita ‘Liya® ayai’ ni’sk’ik's, te’mita hi’k'e mEqama‘lalxa. ‘‘Hé+, But not goes far to, but just continues to be bashful. ‘Hey, xa-itiya® qa’mla!, sin anai’s. Xa-k'ts!a’a.” Te’mita mu’ht k'e’a thou not bashful, my friend. Thou wear it shalt.” So now indeed kts lai’nx, .te’mita hi’k'e ildi’ “qatsi‘li*’. “Her, ‘sm amare, wears it, but just says “ qatsi’lie”’. “Hey, my friend, ipaxiya® L@a/mxayutx. Qaila* temx qama’lal’ sin anai’s? Qaila* not thee it fits on. Why then thou bashful my friend? Why temx iLiya® ttsiya’xusalsxa?? Tqaia’ltxun sxas kumkwi’m.” then thou not movest self here and there? Want theel that thou run shalt.” Temu”’ha k’e’a kumkwi’. ‘‘Hé+, ‘Laxiya’ xts L’a’maxyutx, sin So then verily run _ begins. “Hey, not thee alittle it fits on, my anai’s. K’-hi’k’e qatsi/lif xam La’ni. X-axa yixé’i sin anai’s. friend. Will just wolf thy name. Thou off takeitshalt my friend. Abbreviated for gam@'laltza. 2tsinru- TO SHAKE, TO MOVE. FPRACHTENBERG ] ALSEA TEXTS AND MYTHS Pk to fly. ‘Hey! it does not fit thee, my friend; take it off. Thy name will be only Buzzard.”’ Then again Coyote spoke to the Day Owl: “Thou shalt put it on, my friend. Thou shalt be the one to wear it, my friend.” ‘Then, indeed, he put it on, but merely said: La‘mi’si. “Hey, my friend! take it off; it does not fit thee. Thy name will be only Day Owl; thou wilt live in mountains; thou wilt travel only at night.”” Then again Coyote spoke to Screech Owl, ‘‘Thou shalt wear it, my friend.’”’ So Screech Owl put it on but kept on saying: yipaytsla. ‘‘Hey, my friend! it does not fit thee, thou (must) take it off again. Thy name will be only Screech Owl. Thou wilt live inside the forests.”” Then again he spoke to Eagle, ‘“‘Here! Thou shalt wear it my friend.” So he began to wear it. ‘‘Hey! it does not look well on thee, my friend. Thy name will be Eagle only.”’ Then again he spoke to Woodpecker, ‘‘Thou shalt put it on, my friend.”’ And, verily, Woodpecker put it on but merely kept on saying k‘a™k. “Hey, thou (must) take it off-again, my friend.. Thy name will be Woodpecker only; thou shalt customarily peck at trees.”’ And then Coyote said frequently to Wolf, ‘“‘Hey, my friend, thou shalt try to wear it.” Then, indeed, Wolf put it on. But he did not go far, when he was acting (rather) bashful. ‘Hey! do not be bashful, my friend! Thou (must) wear it.’’ So then, indeed, he put it on (again), but he just said: gats?’li®. ‘‘Hey, my friend! it does not fit thee. Why art thou always ashamed, my friend? Why dost thou not move up and down? I want that thou shouldst run.” Then, indeed, he began to run. ‘Hey, it does not fit thee (even) a little, my friend. Thy name will be only Wolf. Thou shalt take it 10 15 20 25 52 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Xa-hi’k'e is qauwai’-sl6 is tsk'’tsi x't’lamtxam. Qatsi’li® xam Thou just on every place in mountains travel shalt. Wolf thy La’/ni.’”’ Temu®’hi qalpai’nx yasau‘fyai’nx gas Mo’luptsini’sla as name.” And then again does it again says to the oyote the mEqalpa‘t’. ~— ‘‘Hé+, sin anai’s, xa-tsima’a k ts !a’a. cougar. ‘Hey, my friend, thou try it shalt wear it shalt. Xa-mukumi’kwalxam hau’k's, naimk’ sxas k'ts!a’a.’ Temu™hi Thou run about shalt everywhere to, when shouldst thou wear it’’. So now k'e’a mukumii’kwalxa. ‘‘Laxiya® L’a’mxayutx xis sin anai’s. indeed runs around. “Not thee _ it fits on alittle my friend. K'-hi’k’'e m&qalpa‘t‘' xam La’ni. Xa-hi’k'e hau’k’s x'i’lamtxam Will == just cougar thy name. Thou just everywhere to travel shalt is tsk'I’tsi.””’ Temu®’hi as ya®’qu. ‘‘Hé+, sin anai’s, xa-k'ts!a’a, in mountains.” And now the wildcat. “Hey, my friend, thou wearit shalt sxas L'a’/mxayudi, k'’xas mukumit’kwalxam.” Te’mita hi’ke ifthou look wellinit shalt, habitually thou run back and forth shalt.” But just tsa?’mrE qsut’t. “Hé+, sin anai’s, kin ‘Liya®’ namk: k'ts!a’a. very heavy. alan, my friend, will I not ever wear it will. Tsa?/me hi’k’e qst™ titsL6.’’—‘‘ Hé+, sin anai’s, k’-hi’k’e ya®’qu xam Very just heavy much.’— “Hey, my friend, will just wildcat thy lan, xa-hi’k’e hau’k’s x'ti/lamtxam is na’tk'autuxs.’ Temu™ht name, thou just everywhere to travel shalt in river smallseveral.” And then qalpai’nx yasau‘yai’nx as kust‘tsi. Temu®’hi k’ts!ai’nx as kusi‘tsi. again does it again says to the bear. So now putiton the bear. Temu"’hi mis Ik'ts!ai’tx, tem yasau‘yai’/nx qas MO6’luptsini’sla. And now after had it on, then again says it the oyote. ““Xa-mukumt’kwalxam.” Te’mitauk"? hi’k’e Lohai’stiiwitxai’ “Thou run around shalt.” But away just to climb attempts qauxa’nk's is koxt. K’-uk" rohai’m qauxa’nk’s ‘kas kox". “Hé+, upwards on tree. Willaway climb will up to onthe tree. “Hey, sin anai’s, iLaxiya® 1?a’mxayutx. K’-hi’ke kusti‘tsi xam fan, my friend, not thee it fits on. Will = just bear thy name xa-hi’k’e taif ta‘tsk’é’txam.”’ Temu™ht qalpai’nx yasau‘yai’nx thou just only pick berries shalt.” And then again does it says again to as Lxu’mta. ‘‘Hé+, xa-k'ts!a’a sin anai’s.’’—‘‘iLaniya® na’mk the beaver. “Hey, thou wearitshalt my friend.”’— “Not ever k'a’tslisinx, sin anai’s. K'-tai® sis nins si Lan, k'ins qaqa’n have worn it, my friend. Willonly if elk my name, habitually I I k'a’ts!i. ‘raniya® tqaia/ltex, kin k'i/mha‘k’ ‘riya’ L¢a’mxayudi.”— wear it will. NotI like it, will I perchance not look well in it will.”’”— “A’a, k'-hi’k'e txu’mta xam tLa/ni.’ I’mstE yasau‘yai’nx qas SEYiOS, will just beaver thy name.”’ Thus again says it the MO’luptsini’sla. Temu®’hi qalpai’nx yasau‘yai’nx as qa’tsi. ‘‘Hé+, Coyote. And then again does it says again to the raccoon. “Hey, sin anai’s, xa-k’ ts!a’a tsima’a.’”’—‘‘ K’in k'imha‘k’ ‘Liya’ La’mxayudi, my friend, thou wearit shalt tryitshalt.’— ‘‘WillI perchance not look wellinit will, tsa?/meE hi’k‘e qsui’t.” Te’mita yasaufyai’nx qas Mo’luptsini'sla. very just heavy.” Nevertheless again saysto him the oyote. ‘Xa-k ts!a’a 1 d’tsi mu?’ha.”’ ~Temu®’hi k’ts!ai’nx, te’mita hi’ke “Thou wear it shalt anyway now.”’ So then wears it, but just meEtskwana’talxa. ‘‘Tsa?’/mE hi’k’e qst 'titsLo, sin anai’s. K‘in keeps on stooping. SMELY just eavy much, my friend. Will I iniyaf namk’ k'ts!a’a.’’— “‘A’a, k’-hi’k'e qa’tsi xam lan, xa-hi’k'e not ever wear it will.’— ‘Alright, will just raccoon thy name, thou just sa™’q!ustxam.”’ Temu®’hai qalpai’nx yasaufyai’nx as kili’t!in. feelaround shalt.” So then again does it saysagain to the land-otter. ‘‘Hé+, xa-tsima’a k'ts!a’a, sin anai’s. Te’mita mu™hi mrya’saux. “Hey, thoutryitshalt wearitshalt, my friend. And now keeps on saying. 1 Literally, ‘“‘a continuous roller’’; galp- TO ROLL, TO REPEAT. 2 temita +- uku. FRACHTENBERG | ALSEA TEXTS AND MYTHS 58 off again, my friend. Thou wilt travel all over the mountains. Wolf will be thy name.’’ Then again Coyote said to Cougar: ‘Hey, my friend! thou shalt try to wear it. Thou shalt run around every- where after thou wilt have it on.’’ Then, indeed, he ran about. “Tt does not fit thee (even) a little, my friend. Continuous Roller will be thy name. Thou shalt merely travel all over the mountains.” And now (he spoke to) the Wildcat: ‘“‘Hey, my friend! thou shalt put it on. (I want to see) if it will fit thee, as thou wilt run back and forth.”’ However, it was very heavy (and Wildcat said): ‘Hey, my friend! I shall never (be able to) wear it. It is just too heavy.’’— “Hey, my friend! thy name will be Wildcat, thou wilt travel along the various small rivers.” Then again he spoke to Bear. And now Bear (tried to) put it on. And after he had it on, Coyote said to him repeatedly, ‘“‘Thou (must) run around.” (He did so) but (instead) he just attempted to climb up on a tree. He was about to climb up on a tree (when Coyote stopped him). ‘Hey, my friend! it does not look well on thee. Thy name will just be Bear. Thou wilt only pick berries.’”’ And then again he spoke to Beaver: ‘Hey, do thou put it on, my friend.’”’—‘‘I have never worn it (before), my friend. Only if Elk were my name, I might habitually wear it. I do not like it; I will not, perchance, look well in it.’’—‘‘Very well, Beaver shall be thy name.’”’ Thus Coyote said to him repeatedly. Then again he spoke to the Raccoon, ‘‘ Hey, my friend! thou shalt try to wear it.’””—‘‘It will not, perchance, fit me, it is very heavy.” But Coyote kept on saying to him, ‘‘ Now thou shalt put it on just the same.” So then he put it on but gradually bent downward. “It is very heavy, my friend. I shall never (be able to) wear it.’’— “All right! Thy name will be just Raccoon; thou wilt always feel around with thy hands.”’ Then again he spoke to the Land Otter, ‘““Hey, thou shalt try to wear it, my friend.” And (Otter) kept on 54 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 “A’a, k'in k'ts!a’a.” Temu®’hi k‘ts!ai’nx, te’mita hi’k'e tsa?/mrE “Yes, willl wearit will.” So now wears it, but just exceedingly qsu’titsL6. K’-ka’k"s hi’k’e meya’xauxam. ‘‘Hé+, sin anai’s, heavy very. Will ocean to just always go will. “Hey my friend, xa-‘Liya’ ki’k's a’ya!”—‘“‘Laniya® tqaia’ltrx - sins k'ts!la’a.” thou not ocean to go!”’— “Not I want it should I wear it shall.” ‘““K’i/msxas ! iniya‘ tqaia‘Idi, kis k'ili’t!nxamta/ni.’” Tem-axa “Since thou not likeit wilt, habitually land-otter thy name.” So again hu Se aN 14 t 7 a = / k ! / < =I, 99 5 mu” ht: yuxeé'nx. Etl’ yutxaut!i, xa-tsima’a k'ts!a’a, sin anai’s. now takes it off. “Rabbit, thou try it shalt wearit shalt, my friend.” Temu™ha k’ts!ai’‘nx. Temu"’ha kumi’kwal‘yayususx ? hau’k’s. So then put it on. And then repeatedly runs around with it everywhere to. “Heé+’, ma” hix hi’k’e .txwala’st.”—‘inaniya: tqaia/ltex. K'in “Hey, rather thou just slim.”’— “Not I like it. Willl la’teq-E’n sins x‘i’lamtxam hatsi’/Ikwauk’ * is tsk'P’tsi? K’-tait what inter. should I travel shall inside in mountains? Will only sins ntins, kins qan .k‘a’ts!i. Qas niins tai® Lama’xanx.” if I elk, habituallyI I wear it will. The elk only it fits on.” 10 Temu" hai = yasau‘yai/nx as tahai‘t! qas~ Mo/luptsini’sla. So then again says to the deer the Coyote. ‘“K’-la’teq-b’n xam fa’ni?””—‘‘A’a, k’-Lahai‘t!4 sin La‘ni 1a/Ita sin “Will what inter. thy name? ”— *¥es, ‘will deer my name, because my hat! kus nins.” Temu"’ht qalpai’nx yasau‘yai’nx as nuns gauku® brother the elk.” And finally again does it again says to the elk the Mo‘luptsini’sla. ‘‘Xa-k'ts!a’a kuha’m tigé’s.6 Namk’ sxas oyote. “Thou wearit shalt this thy feather. When shouldst thou k'ts!a’a, x%as’ mukumi’kwalxam. K'-iniyaé la*. La’xs wear it shalt, habitually thou run around shalt. Will not something, Even if 15 qé’nxst-slo, xa’Itas®* x ti’lamtxam, 1a’xaxs® stini’k altxam bad place, still thou habitually travel shalt, even if thou habitually slink shalt ik'qé’xan as kox®.” Temu™’ht mukumi’/kwalx xas nins. La’xs at under the _ trees.”” And now runs around the elk. Although qénxst-s-le‘wi,’’” te’mita mukumi’kwalxa. Tem _ hi’k’e hamstié bad a place, still runs around. Then just all qas hi’tslem haya/’nix. Temu™’hai =—syasau‘yai’/nx qas the people keep on looking at him. And then says again to him the Mo‘luptsini'sla. “K’ px mu™’hi nix nins xam La’ni. Temu’hi oyote. “Shalt thou now thou elk thy name. And then 20 kuha’m mi@’tsik” kis Lxwala’st" ts-lank’. K‘ipst hi’k’e qas thisthy younger brother habitually deer his name. Willyoutwo just the hamsti* hi’tslem pEni’nsitxt.” all people make food thee will.” Tsqa’mt!iya mu" hi.” End becomes now. 1 k-imsis + -z. 3kumku- T0 RUN ; -al + -‘yat+-ususr duplicated instrumental suffix. 3 hatsi'Iku + -auk-. 4 Literally, “brother to him”’; x -+ hdéat!. 5 Harmonized for gaku. 6 Should have been k-aya’styai HORN. 7 Abbreviated for k:Exs; kis + -z. 8 Abbreviated for k-ira'tas; k*is + -r+Ha. 9l@xzs + -2. 10 Mis-heard for gé’nzstit-s-le‘wt’ . 1 Another term for DEER; literally, ‘‘slim, lean.’’ 12 The story ends rather abruptly. Smith claimed to have forgotten the subsequent details. A continu- ation of this story obtained in English by Farrand will be found on p. 235 under the title “The Killing of Elk.’”’? Farrand also obtained in the native language an abbreviated version of this story. See also next story. FRACHTENBERG] ALSEA TEXTS AND MYTHS 55 saying, ‘‘Forsooth, I will put it on.” Then he put it on, but it was very heavy. He was constantly going toward the ocean. ‘Hey, my friend! do not go toward the ocean !’’—“T don’t want to wear it.”— “Since thou dost not like it, thy customary name shall be Land Otter.” So he took it off again. ‘“‘Rabbit, my friend, thou shalt try to wear it.” Then he put it on and ran with it in all directions. “Hey! thou art rather (too) lean (for it).’”—‘‘I do not like it (any- way). How will I be able to go around in the mountains inside (the brush)? If only my name were Elk, (then) I could wear it habitually. Only on Elk does it look well.” Then Coyote said to the Deer, ‘‘What shall be thy name ?’’—‘‘Oh! ‘ Brother-to-Him’ shall be my name, because Elk is my elder brother.’ Then finally Coyote spoke to Elk: “Thou shalt wear thy feather. Whenever thou wilt have it on, thou shalt run around habitually. It will be nothing (to thee). Even if a place be (very) bad, thou wilt nevertheless travel on it, evenif thou shouldst (have to) creep customarily under the trees.’”’ And then Elk ran around. Even in bad places he kept on running around. And now all the people were looking at him, while Coyote kept on telling him: ‘‘‘Food’ shall be thy name; and thy younger brother’s name shall be ‘Slender.’ All the people will eat you two.” It ends at last. 10 15 20 25 56 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 3. Tae UNIVERSAL CHANGE ! (Collected by Farrand in 1900) Xa/met-s-pi’tskum qauwa® hi’k e la? k exk'ai’ is xa’met-s-le‘wi’, Ltowa’sk’ ,? k'ai/i Limk’i‘lhixamt si’Ikustuxs is siida?’stit-s-qamli’s Is xa/met-s-qamli’s qauwa® hi’k’e 1a? k ilhi’. Tem xe’Lk' temxtit-s-liqgé’s wi'lsinx, Kai/i hi’ke qauwa®@ qau’k’eai tsima’a. Qauwi’s kus kust‘tsi k'ts!ai’/nx, tem kiita’- yususx. Temu™’ hi mis k’eai’, tem hi’k’e qauwa qat’k eai yrai’nx, mis ‘intiya’ L’a’mxayutx. Las hi‘k’e ts!il0’xwéinx,’ sis q0’tsE meEtsai’liyit,t kis tsachi’sxa mets!u’lxust, sis q0’tsE mEtsai‘liyit; namk’ sis kust‘tsi Lowa’txayisxam, sis q0d’tse k‘ts!ayi’Li tas meila’stemxtau s-liqé’s.65 Tem yra’Inx, ‘‘K’-kus tahai‘t! tsima’a.”’ Temu™ hi mis tk’a’ts!itx, tem kiita’yususx. Temu®’hi mis k’eai’, tem hi’k’e qauwa® hi’k’e qat’k eal yEai’nx, mis tsa‘ti Laa’mxayutx. Is i/mste tem kus Lahai‘t! metsai’Hyit. Temu™ht qalpa’iInx tsima’Inx tas mehaihaya’ temxt-s-liqé’s. Tem qauwi’s kus sii’In tsimai’/nx. Temu®’hi mis tk’a’ts!itx, tem kwita’yususx. Temu”’hi mis k'eai’, tem hi’‘k'e qauwaé* qai’k eai yEai’nx, mis ‘Liya’ L*a’mxayutx, las hi’k’e mis tsa‘hi’sxa mets !u’- lxust, sis q6’tsE mEtsai’HyUt, sis st’In Lowa’txaytsxam. Temu™’ht qalpai’‘nx kus nins tsimai’nx. Temu™’hi mis k‘eai’, tem hi’ke qauwa** qat’k’eai yEai’nx, mis tsa‘ti L?a’mxayutx. Is i’mstr tem kus nins metsai’liyat. Temu™’hi a’ng’i tem hi’k’e qauwa® ta’xti si‘Ikustex. Qauwa* hi’k’e la’tqat Lt!awa’it si‘lkusthx. Temu?’hi mis qamli’, tem kets qalpai’ Limk’i‘lhixamt si‘lkustex. Temu™hi mis-axa qai’-sl6, qalpai’ tem Lpi’pEnhaut si’Ikustex, tem-axa Iqat‘at tem-axa Lxwé’Lxwiyaut tem-axa LEya™ hats lit. Temu™’hti® mis tsqa’mt!iya qauwa* ta’xti, tem k’-mu™hi Lxama’nstoxs tas si’In. Tem hi’k’e is qauwai’-slo tayaya’Inx. Qaha’lt Lpi’pEnhaut si‘lkustex, k auk-ai’i’ Liya‘ ni’: ts-haitk’® Temu™ hi tsxwa’tiyt si/lkustex, tem k’-hi’k'e qauwa* qat’k’eai Lxamna’a. Temu®’hi mis timla’ntsxasx,® tem tsk’ti’tiya tem 1 A considerably abbreviated version of the previous story (No.2). Anotherimportant point of difference between these two versions will be found in the fact that Farrand’s informant connects this story with the episode of the “ Death of Grizzly Bear,’ a narrative that has been obtained by me as an independent myth (see No. 4). 2 A former Alsea village, situated about 8 miles north of the Siuslaw River—the present site of the Heceta Head Lighthouse. 3 The passive voice is used extensively in the Alsea language. 4tsiya'liy% HORN. 5 It will be noticed that the informant uses alternately the terms FEATHER and HORN. A similar uncer- tainty as to the exact identity of the object was displayed by the narrator of the previous version. 6 Here begins the story of the ‘‘ Death of Grizzly Bear.”” This part ofthe story is told very poorly. Many incidents have been left out, which, however, may be supplied from the version obtained by me in 1910 (see p. 60). 7 ksai't + -auk-. 8 Literally, ‘‘so that not anything inside his mind.” 9 mElGn- TO KNOW. FRACHTENBERG] ALSEA TEXTS AND MYTHS 57 3. Tur UNIVERSAL CHANGE One day everybody (had) gathered at one place, (at) Ltowa’sk’, in order that general dancing should be indulged in by all for five nights. (Then) on one night everybody began to dance. Afterward one pair of feathers were brought (in) in order that everybody should try (them) on. The Bear put (the smaller feather) on first and danced with it. And after he stopped at last, then every- body told him that it did not fit him. (He was told so) because it was simply feared that, should he have a horn, he would be entirely too dangerous, if he should have a horn (on his head); (furthermore, he would be dangerous) when, after having turned into a Bear, he should always wear (even) the smaller (of) the (two) feathers. Then it was said, ‘‘Let that Deer try it on.” So after having put it on, (Deer) danced with it. And after he stopped, then everybody told him that it simply fit him beautifully. And it is for (this) reason this Deer has a horn. Thereupon again the larger (of) the (two) feathers was tried. First the Grizzly Bear triediton. And after he had it on, he began to dance withit. And after he stopped, then everybody merely-told him that he did not look well in it, (because it was feared) that he would become too dangerous, should he have a horn after turning into a Grizzly. Then finally the Elk tried it on. And afterhe stopped (dancing with it), then everybody told him that it fitted him very-well. For that reason Elk has a horn.’ Thereupon next day all (sorts of) things were done. All kinds of games were played. And when night came, then dancing was indulged in once more by everybody. And when daylight appeared again, then shinny playing was indulged in by everybody, and also target-shooting, and also spearing and guessing. And after all (these) games came to an end, then Grizzly Bear was going to be killed. So he was being watched everywhere. All (those) by whom shinny was played (only) pretended (to play) in order that he (should) not suspect anything. Then finally everybody became engaged in a (pretended) fight because everyone was going to (take part in) kiling him. But when (Grizzly) knew himself (to be in 58 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Lpilsii’ ko’k"s. Temu®’ht tsimkwa‘slik’! tem k’ !é’tsik’s tsk’ ti’ tiya, temu™ hi as qa’alt tem ko’k"s Ltpilsii’. Tem ha®’tsr Lxwé’tsinx is t !pwa’qtit-s-k6’x", te’mita hilai’nx, tem hi’k’e k !il Lowa’txay@ tas ko’x". Temu®’hi mis Ini’sk’iyi, tem qastiwa’inx kus mela’hata,? 5 k’-qau’wis ayai’m Wusi"’k's Lea’laut, kai‘ tai’Ln, sis k'i/mhak’s wil. Te’mita hi’k’e xa’si kumkwi’, tem hi’k’e plii’ tem hi’k’e ya?’qa haya’ntpx. Tem is i’mste tem kus k’ ets hi’k'e xii’si kumkwi’ kus meta’hatti, k’is k'im plti’mi, kis hi’k’e Lthainai’da, 1a’Ita mis imi’stal kus ta’mink’ink’. Temu”’ha qalpa’nx qastwa’Inx kus 10 meti’yutxaut!i, te’mita hi’k’e xt’si kumkwi’ tem hi’k’e Lpa’Itkuyi tem hi’k’e ya?’qa haya’ntx. Temu"’ht qalpa’Lnx qasiwa’Lnx kus su’stseEmxt. Tem tsa‘ti nisk’ ayai’. Temu®’hi mis wi’lx Wusi"’k's, tem tsqé’witx kwas mehaya’tau‘ ‘k'ya’tsx xamk’'! haihaya‘t ts-itsai’sk’. Tem Lea’laux mis hi’tslem ‘k’ tsk'ita’Lnx® hak’ Ltowa’- 15 sk’ tem Lpti’lsa awi’lau. Tem yrai’nx k’-tai’Lisis wi/li. Temu®’hi iLiya’ qatse temu™’hd Leai’sx 'k’awi’Lau. Temu®’hi mis wi'lx, tem qaai/nx ts-itsai’sk’ik’s. Temu”’hi tkelits!iya’Lx. Temu"’hii mis tqulk'i’, tem atsk'ai’. Tem k’i’stinx Lx‘i/Idit as tpa’k'st!. Temu”’- hi mis-axa wi'lx, tem t!ili’nx tas Lpa’k’st! is xa’lux*. Temu”’- 20 hi tsimai’nx k’-la? sis tsk’ di’ tiyisxam. K'au’k'kts® qaai’ k'its-xama’liyik’, k’is-axa_ ts-kusnt’/nhayust!- Exk’ik’s’? k' lilhai’m. Temu’hi k'sEts® Itsai’xtiyt, k'is ma’ypexam. “Ha+,® la-n’n tsa‘ti k' ex’ la’/ltqaix?”"4—“‘Ta*‘muqwa hi’k’e sin anai’s. XampeEnit/nsatxus k'im’° tsi"’stenx. A’tsk aihi’k'e qa*/ltn!” 25 Temu™ ht mis t!ili’ tpa’k'st, tem qudi’yux" ts-xama’liytk’ik's. Temu™hi mis stqwéxwai’, tem txuni’yi hata’hak’ ts-itsai’sk’ temu™ ht qé’ntxa. 1 The people evidently intended to kill the male and female of the species. 2 Literally, ‘“‘he has a glass (eye)’’; La/ha GLASS. 3 This explanatory sentence was evidently interpolated by the narrator. 4 Namely, Wren. 5 Passive. 6 k-Ets + -auk-. 7 kusni’nhayust! NOSE. 8 The Alsea prefer to use in a narration the usitative tense, employing for that purpose the particles: kets and k-is. The latter invariably requires that the verb shall appear with a future suffix. 9 An imitation of the bear’s growling. 10 The future prefix k:- is frequently introduced in the narration without denoting, however, a true future tense. : 11/@/tEg SOMETHING. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 59 danger), he escaped at once and began to swim (out) into the sea. And his wife (also) ran away quickly inland, while the male (Grizzly) swam out into the sea. In vain (one man) was (trying to) spear him with a sharp stick, for he missed him, and the stick merely turned into a rock. So then after (Grizzly) was far (out in the sea), Robin was sent (and told that) he was to go first to Alsea to relate (the news), in order that he might be watched should he arrive there. But (Robin) began to run a little, then stopped, and just looked straight (ahead). And this is why the Robin habitually runs a little, then stops there, and always looks at you, because he acted thus at that time. So then again Rabbit was sent, but he (also) ran just a little (ways), then sat down quickly, and just looked straight (ahead). Then Weasel was finally sent. (To everybody’s) surprise he went far. And after he arrived at Alsea he went to the Little Old Man (Wren), who was living alone (in) his large house. Then he kept on telling him that a man (Grizzly) previously (mentioned) had been (permitted to) escape from Ltowa’sk’ and (that) he was coming here (by) swimming. Then (Wren) told (Weasel) that he would watch for him, in case he should arrive. And then not long (afterward) he saw that (man) coming nearer. And after he arrived (there) he took him into his house. Then he built a fire for him. And after (Grizzly) began to feel warm, he fell asleep. Then (Wren) left him (in the house) in order to look for pitch. And after he returned he began to heat the pitch in a clamshell. Then he began to try in what way he could escape quickly (after having killed Grizzly). He would go into his mouth and would come out again through his nose. And when (Grizzly) would start up suddenly, he would say ‘‘Huuuh! what in the world art thou domg?” (To which Wren would reply): ‘‘Just keep still, my friend; I am cooking the food thou art going (to eat). Just keep on sleeping!’ Then finally when the pitch was hot, he began to pour it into his mouth. And as (Grizzly) kept on kicking, one side of his (Wren’s) house broke down (falling on Grizzly) who thereupon died. 10 15 20 25 60 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Is i’mstE tem kus i/mst& ts-hilkwai’sk’ kus kusii’sai,! ]a’Ita mis imi’stal kus ta’menk'ink’. La’k'nts hi’k’e is ila’-slo, k'ilta’s? Iqaa’ylisxam.3 4, SG’EN Ts-Q8’K' IK’ * GRIZZLY HIS STORY 2 (Told by Tom Jackson in 1910) K exk‘ai’-slo ts-hi’tek*. Ma?’hi raiti’ltstit. Qauwa® hi’k’e 1a? kexk'ai’. K’-txama’nstoxs kus si’In. Temu™hi k’e’a i’mstr It!a’msiyt-sl6. Temu®’hi waltsa’Inx k6’kus-rEm. Temu™ht mis tk’ a’xk'iyi-sl6, tem pxépxéltstsi/It!xamt si‘Ikustex. ‘‘K’-uk" a’k’- En qauwi’s Lohai’m?” *® Temu™’hi yasaufya’inx. ‘‘K’-uk" ms- haya’tau met !ola‘t’? qau’wis Lohai’m.” Temu?’hi k'e’a hilkwai’- sai’nx. Tem hak‘i’m* tem qauwa® hi’k’e la’teq Lohai’xa. Temu?’- ht is Itowai’-slo temu™’ht yasau‘ya’Inx. ‘‘K’-uk" kus xé’Itkwat-s- hi’tslem tohai’m.”’ Tem ivasxai’xa.2 Temu™hi yasau‘ya’inx. “ha?’s-uk" kus kusti‘tsi Lohai’m.’’ Temu?’ht k’e’a hilkwai’sainx. Temu”’hi mis L6’hastEx, tem tsilhai’. ‘Tem-axa hak’ Eqau’x wahau’- hinx, ‘‘LO’hEx-aii sin anai’s!” K'u’k*ts’ mu™’ht qa’halt Lohai’, te’mita itiya®’. K'u’k*ts qa*’lte Imai’x, k'is-axa k'im siphii’m. Tsumi’sumyuk’ is pi’tskum tem hala’tsi i’mstatxi qalpai’. Temu®’- hi sada?’stk’ emyuk’ is pi’tskum temu?’hi t!a’mstxam " k’-ta’axti mu"’hi txama’nstoxs. Temu™ht k'e’a hilkwaisayt’Inx. Te’mita hi’k’e ‘ita’hana iltqa’Inx, temu’ht tsk’ ti’ tiytisxa, yi’htiyai. Qalo’- sik’sl6 ? px’ilmisai’. Tsitsk* !ayii’Inx, mis ta’ptx qald’sik’s, te’mita hiltxa’Inx. Temu®’ht tpilsti’ tsla’yEqa * hi’k e kii’kus-auk’-slo. Tem tk'a’xk’examt si’/Ikustex. K’‘-thanai’In, na’k’-slo * mu’ hi px'ilmisai’m. Tsa*’me ni’sk’ ki’k", temu?’hi tsliqai’ k'a’k"-slo.” Temu™hi pxé’pxéltsisi’It!xamt si’/lkustex, k'-qat’k-n’/n mu’ hi p !é’xai as mEhaya’tau.® Te’mita hi’k’e qauwa* 0’K eai silii’xasx, 1 An explanation of Wren’s small size and his ability to enter even the smallest places. 2k-is + Uda. 3 In the original manuscript the collector left space in which to fill in the remainder of the story, but evi- dently did not have an opportunity to carry out this purpose; hence the rather abrupt ending of the myth. This version differs from my own (see next story) in that here Grizzly’s death is accomplished by means of pouring hot pitch into his mouth instead of boiling water. For parallel stories among the other tribes of this region see Leo J. Frachtenberg, Coos Texts, in Columbia Univ. Contribs. to Anthr., 1, pp. 101 et seq.; Lower Umpqua Texts, ibid., 1v, 94; Shasta and Athapascan Myths from Oregon, in Journ. Amer. Folk- Lore, XXvim, 214 et seq.; Sapir, Edward, Takelma Texts, pp. 123 et seq., and Yana Texts, pp. 203, 216. A similar story was recorded by me among the Molala Indians. 4 This story is a fuller version of the second episode of the previous myth. See p. 56. 5 walts- TO INVITE. 6 The narrator has evidently left out a considerable portion of the story, which may be supplied from the Coos version. There a toboggan-like stone structure is put up on the top of a hill, and the different animals are asked to climb up and slide down. On the top of this structure some one is stationed, armed with an ax ready to kill Grizzly should he climb up. See Frachtenberg, Coos Texts, pp. 90 et seq. 7 Literally, ‘‘He continually purrs.” ~ 8 hak’- + k-im. 9 Literally, ‘‘He (says) no to himself.” 10 k-Ets-+-uku, Footnotes continued on p. 61. FRACHTENBERG] ALSEA TEXTS AND MYTHS 61 For that reason (it is) that Wren acts that way, because he was acting thus at that time. Even in the small(est) places he can usually squeeze himself in. 4. THe Deatu or Grizzty BEAR Many people had come together apparently to invite (Grizzly). Everybody had assembled (there, because) Grizzly Bear was going to be killed. Thus, indeed, all had agreed. Then at last he was per- suaded (to come to) the edge of the ocean. And after all had assem- bled, then (the following) question was being asked of one another: _ “Who will climb up there first?”” Then finally it was said repeatedly, “Tattle Old Man Raccoon shall climb up there first.’”” Then, verily, he did it. And after that everybody (else) began to climb up. And afterward it was said again and again, ‘‘Some better man (Grizzly) shall climb up there.’’ But he refused (to lend) himself (to such a thing). Then it was said again, ‘‘Let Black Bear climb up there.” Then, verily, he began doing it. And after he arrived on top he began to sing. Then he called down from above to (Grizzly Bear), ‘Climb up here, my friend!’”? Now (Grizzly Bear) was pretending to climb up there, but (in reality he was) not (climbing at all). He would constantly look back (and) would (then) slide down again. And on the second day the same (thing) as before was done. Then finally on the fifth day it was agreed at that place that (Grizzly Bear) must needs be killed, Then, verily, (everything) was arranged. But it was done badly, wherefore he ran away quickly (and) disappeared. He began to go toward the sea. Hewas frequently shot at, after he jumped into the sea, but he was (as) frequently missed. Then (after he escaped) he began to swim straight in a western direction. Then (again) all the people assembled together. He was going to be watched to whatever place he (might) go. (At first) he went far out westward, then he straightened (his course) in a northerly direc- tion. Then the question was put by the people to one another, who was going to go to that Little Old Man (Wren). But everybody stm pi feared (for) his own (safety) because the place was exceedingly 11 1 ee form. Would seem a Bae: of t/ams- TO AGREE; -stx passive, a? eee -Em = fixed particle. 12 Contracted for gald’sik:s-sl0. 13 Instead of tslat’ga. The additional syllable is due to the affected pronunciation of the narrator. 14 Contracted for nd'k-ik's-sl0. 16 Contracted for k-a’kus-slo . 16 Namely, Wren. 10 15 20 25 30 30 2 62 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 la’Ita mis tsa‘hi’sxa ni’sk’-sl6. Tem qau’wis qasuwa’inx kus msti’- yutxaut!i. Temu™ht k'e’a kumkwi’, te’mita kim _ tpa/‘ltquya. K’ Ets hi’k’e ya*’qa ha’nx, Tem ta’axti qalpa’Inx qasuwa’Inx mrha- ya’tau met!ola‘t’. Temu™’ha k’e’a kumkwi’. ‘hiya’ tsa?/mx qa?’- tsE kumiti’kwau, te’mita k’i’lik’sl6' t!iyai’xa, te’mita hi’k'e sa"’- q!ustxafyai’: is hak’ !é’tsal. Temu®’hi qalpa’Inx qasuwa’iInx kus Lahai‘t!. Temu™ ht k'e’a wust!inai’. Temu’ht kumkwi’, te’mita hi‘k'e meEta’pix, tem plii’ kim. Tem qalpai’ xé’tsux", te’mita hala’tsi i’mstrE. Tem stda?’stk’emyuk’ tem hi’k’e mu®’hi k eai’xa. Temu™ha qalpa’Inx qasuwa’Inx kus mela’hati. Temu"’ha k’e’a wust!inai’, temu™ht kumkwi’. ‘Liya’ qa*’tse kumi’kwau, tem Lpila’yisxa.? Ya*’qa hi’k’e haya’/ntex, kets hi’k'e nini’sitxa. Tem qalpai’ xé’tsux", te’mita hi’k’e hala’tsi i’mstatxt. Temu"’ha suda*’stk emyuk tem hi’k'e mu™ht k'eai’xa. Temu"’hi qalpa’Inx qasuwa’Inx kus pa’ap!. Temu"’hai k’e’a wust!inai’xa, temu™’ha kumkwi’xa. Mukumii’kwasyaux. ‘hiya’ qa?’tse kumi’kwau tem tpai’ kila’k’s, tem Lpilsti’xa. ‘Liya‘® qaé*’tsk Lpali®’sau, tem-axa muha k'liqai’. Piltkwai’xa, mis Kk !a’qstex. ‘Liya® qa*’tsr pila’tkwax, tem qalpai’ xé’tsux". Mukumt’kwasyaux. ‘Liya‘ tsa*’/mE qa*’tse mukumii’kwasyau, te’mita k'nts hala’tsi tpai’ ki’lik’s. Ltai"’xa, te’mita hi’k'e qaiti’/-axa tspii’tiya. Te’mita hala’tsi mELpali”’sasyaux. ‘Liya’ qfé*’tsE Lpali®’sau, tem-axa Kk ligai’, temu"’ha piltkwai’. Tem tsu’nk’xek emyuk’ hala’tsi i/mstatxa. Temu”’ha suda*’stk’ emyuk’ tem qaai’xa hi’k'e ‘k’-spai’x-sl6. Tem tai mu’ ht. Mis qa’sal, 'Liya‘-axa qalpai’ k lilhai’. Temu™ hi qalpa’Inx qasuwa’Inx kus si’stsEmxt, k’-q0’tsr ayai’mi. Temu™ ht pxé‘Itstsai’. ‘Kin ni’-En Lea’/lauwi te mehaya’dau, sins tsqé’witi?”’—‘‘Mu®’ha sxas tsqé’wi1i, k'exs Lea’lauwi: ‘Tsk'itt’Inx as su’In.’ Xa-ha?’Iqa ayai’mi, xa-Lea’lauwi, ‘Xa-wahauhitxai’m is silo’qwiyt, kai’i ‘niya’ k'!a’qmstoxs, na’mk: sis tsqé’witsi.’” Temu™ha ke’a ayai’xa. Tai® mu™’ht. Mis kumi’kusal, ‘riya’ na’k-eai hai’haitxai’. Temu”’ht mis tsqé’witx, tem LEa/laux. ‘Tsk éti’Inx ata’s pLxa’- mnatxatnx.” Temu"’ht pxéltstisai’/nx,‘‘Temx-b’n mu ht ta’xti?”— “A’a, nix kin® xp!i/xtaudux, ildi’s k-in* spaa’yautemux®.” 4— “K-eai’sa, kin-n/n iltqai’mi?”—‘‘A’a, Leya’sauInxax: ‘Xa-wahau- hitxai’m as sil6’qwiyt.’” Temu™’hi ke’a hilkwaisai’nx; wahau- 1 Simplified for k-i/lak-s-slo. 2 plii- TO STAND. 3 Not a true future. 4 spiit- TO BRING; -Emutu indirect object of second person. FRACHTENBERG] ; ALSEA TEXTS AND MYTHS 63 far. So first the Rabbit was sent. He began to run, indeed, but sat down suddenly and kept on looking straight (ahead). So neces- sarily little old man Raccoon was sent again. Now he began to run, indeed. He was not running very long when he turned off toward the water and simply began to feel around with his hands along the edge of the sea. So this time Deer was sent. He, indeed, was willing (to go) and began to run. But he merely jumped (a little ways) and stopped there. Then he started out again but (did) the same (thing) as before. And at the fifth time he gave up entirely. Then next time the Robin was sent. He, verily, agreed (to go) and began to run. He was not running very long when he suddenly stopped. He just looked straight (ahead) and began to eat for a while. Then he started off again but did the same (thing) as before. Then finally after the fifth (attempt) he merely gave up entirely. Then this time the Mink was sent. He, indeed, was willing (to go) and began to run, (but) he was running slowly. (And) he was not running very long, when he jumped into the water and began to swim. Nor was he swimming very long when he went back ashore. He sat down after he came ashore. He was-not sitting long when he Started out again. He was running slowly. He was not running slowly very long when he jumped into the water as before. He began to swim but floated back right away (to the bank). Then again he swam slowly as before. He did not swim long when he came ashore again and sat down. At the fourth attempt the same. thing was doné as before. Finally, after the fifth attempt, he entered where there was a hole. And then he merely (disappeared). He did not come out again after he had gone into (that hole). Then at last once more it was done—Weasel was sent. He was about to start and asked, ‘‘What shall I be telling that Little Old Man after I shall come to him?”—‘‘Now when you come to him thou shalt tell him constantly: ‘Grizzly Bear was (permitted to) escape.’ Go thou quickly, thou wilt tell him, ‘Thou shalt invite the cold weather, so that he can not come ashore, if he should come to thee.’’”’ Now, indeed, he started off. That was all. As he ran he did not rest anywhere. Then after he came to (Wren) he told him, ‘‘The one who was destined to be killed was (permitted to) escape.’ Then (Wren) asked him, ‘‘What doest thou want now ?”’—‘‘ Well, I am coming to see thee. I am carrying a message for thee.’”’—‘‘All right, what am I to do?”—‘‘Well, thou art being told (thus), ‘Thou art to call for the cold weather.’”? Then, indeed, he did it; he invited the cold 64 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 hitxai’ mu”’hi is silo’qwiyt. Silqwi’yt-sl6 yai’x-auk’ is hai™®. Las kus qa’los te’mita tk-imi’yisxa.' I’La is Itowai’-sld te’mita mu” hi Leai’sx ki’k"s is qa’lés qo’tsE mu™’ha kwas auli’. Hi’ke mu”’ht tslai’qa q6’tsE Lp!i’xtaux. 5 Temu™’ hi mis qa’stex, tem ha®’tse k-liqai’xa. K-rts hauwi’i hi’ke k: !éts wi/lau, kis-axa kim sta’/Ikiyisxam ki’k"s. Temu®’hii sida?’- stkemyuk temu™’ ha k'e’a k !a’qstex. Temu™hi hi’ke qayi’tau ” as mEhaya’dauk’'s ts-itsai’sk*. Temu®’ht mis tsqé’witx, ‘‘ Ya’tsxax-a sin anai’s?”—‘‘ A’a, kin-uk*-a’ tsa‘ti na’k's aya’saltxam ?”—‘‘Tkn/- 10 ts lit-auk’ teha’m itsai’s! Tsa*’men sild’qutsxa.’”’ Temu"’hi k‘e’a hilkwaisai’nx. Pitti’. ‘Liya® tsa?’mE qa?’tsE pi’ilax, temu™’hi tqulk'i’xa. K-rts hata’me ‘riya’ ts!owai’nx-slo. A’tsk‘aix-aii ts- hai"k, mis tqulk’i’xa. Temu™ht pxéltstisai’nx. ‘‘A’tsk:aix-at-a’ ham hai™ ?””—‘‘A’a.”’—‘‘Na’mk’ sxas tqaia’ldi Itsk’i’t, k-exs tsk'itxé’- 15 xasxam.’’—‘‘Keai’sa, k‘in k‘a®’tsis tsk'itxé’xasxam.’”” Temu?’hi k-e’a hilkwaisai’nx, te’mlita hi’k’e qaiti’ atsk'ai’. Ha?’pa ts-xama’- Hyak atskai’. Temu™’ht k lilhai’ as Imya’tsit, tem ayai’ pELpa’- kstxat.2 Temu’hi mis meqami’nxa Lpa’k'st !exk., tem-axa mu™’ hi ya'lsai’, tem-axa mu*ht -wi'lx ts-itsai’sk'ik's. Te’mIta hi’k‘e i’/mstz 20 tsk'i’x na’mk: sas# k-é’stanx. Temu®’hi silxwai’nx ts-Lpa’kstexk. iniya® qa?’/tsE La*’la® ts-Lqé’sk, as Lpak'st!, te’mita Iqdu’tsxa. ‘‘He®, la-n’n tsa‘ti kwa’sex fa’Itqaix?*® Pqé’xsex. K-in-uk" tkwa’- yu.” —‘‘iniya‘, a’tskexai qa*’Ilte sin anai’s! Ham prni’/nsatxus km tsI’’stenx.”” Temu™’ht ke’a atsk‘ai’xa qalpai’. Tqwai’xk-ila‘ts- 25 auk:-sl6 atsk-ai’, ‘pai’nx ts-xama’liyik’. Temu’ht as mehaya’dau tsimai’xasx. K-u’kuts qaai’xa ts-xama/‘liytikik:s, kis-axa Lk !a’- lhiyisxam hak:tskwai’salyust!ek. Hi’k‘e muha na’k-eai k Ets sa’ptex, tem-axa k‘i’mhaisi k*!ila’hal. Kis-axa qalpai’m qaai’m, kis-axa Lk !a’lhiytisxam k-sts-kusni’nhayust !ik--slo. Kvis-axa qal- 30 pai’m qaai’m ts-xama‘liyakik's, kis-axa qalpai’m Lk‘!a’lhiyisxam hak‘ts-pa’halyust!emk:. Temu™hi mis Lxai’nx, tem-auk: txai’nx ts-hatk.7 ‘‘iniya® na’mk: Ha’tqademts.”’ Temu®’ht mis tsa?’/mE Laa’Itex ts-Lqé’sk, ‘k'as Lpak:st!, tem-auk> mu™ht k: !iqayii’Lx. Aya’yusx, tem-uk" quti/yux" ts-xama’liyikik's. Temu®/hi Lk: !a’- 35 lhiya temu™’hi hapr’nk: psank'tsiwai’nx. Temu®’hi tslnpai’xa. Hata’hak: ts-itsai’sk’ Lxuni’yi. ‘Liya’ qf*’tsE tsa?/mE tslna’pal, temu™ hi meala’k:tiwaux. ‘Liya® qa?’tse temu®’hi LEa’lk-iniyu.® Tem-axa mu™ hi qaai’, te’mita mu™’hi k-e’a qé’ntex. . 1 Simplified for tztk-imt'yisza; Lk-i'mis ICE. 2 qaitu- TO DROP, TO LEAK. 3 Lpa@k-st! PITCH. 4 Abbreviated for misas; mis WHEN; as demonstrative pronoun. 5 Abbreviated for Laa’tatra. 6/@/tEq SOMETHING. 7 Literally, ‘Inside he pulled it his mind.” 8qa/lik‘an QUIET. FRACHTENBERG] ALSEA TEXTS AND MYTHS 65 weather (to come). It got terribly cold all over the world. Even the ocean turned into ice. Long, long afterward (Wren) looked westward into the sea (and saw that) it was he (Grizzly Bear) who was approaching now. He was just coming straight toward him. Then after he had entered (the bay) he (tried) in vain (to) come ashore. As soon as he would reach the shore he would quickly slide back into the sea. Finally, at the fifth attempt, he came ashore, indeed. Then he just dropped (exhausted) at (the door of) the Little Old Man’s house. After he came (nearer) to it (he asked), ‘‘Art thou home, my friend ?””— ‘‘Indeed, for what cause should I have gone away anywhere ?”’— ‘‘Build a fire in thy house! Iam very cold.” So he did it, indeed. (Grizzly Bear) began to warm (himself). He was not warming (him- self) very long when he began (to feel) hot. He did not seem to pay much attention to (his) surroundings. He felt sleepy because he was hot. Then (Wren) asked him, ‘‘Dost thou feel sleepy ?’’— “Yes.”—‘Tf thou wantest to lie down, thou (canst) lay thyself down.’ —‘‘All right; I'll lay myself down for a little while.’ Then, verily, he did it, but fell asleep right away. He began to sleep (with) his mouth open. Then (the man) who lived (in the house) came out and went to gather pitchwood. And after he had much pitch he went back and arrived once more at hishouse. But (his visitor) just lay (there in the) same (way as) when he left him. So then he began to melt his pitchwood. (The object of) his boiling, namely, the pitch, was not cooking very long when (Grizzly Bear) woke up. ‘‘He®, what on earth art thou doing. It makes (a bad) smell. - [ll swallow thee.’’— “Oh, no! Keep on sleeping, my friend! I am cooking thy future food.” Then, verily, he began to sleep again. He lay on his back (and) opened his mouth. Then the Little Old Man began to practice (by) himself. He would step into his mouth (and) would come out again suddenly from his ear. Wherever there happened to be an opening, he would come out again through that (hole). (Then) he would again step into (his mouth and) would once more come out quickly. And after he was through (with) it he said to himself, “He will never (be able) to do me (any harm).” So after his (object of) cooking, namely, the pitch, was boiling very (hard), he brought it in for him. He went with it and poured it into his mouth. Then he went out quickly and began watching him from the outside. Now (Grizzly Bear) began to writhe. One side (of) his (Wren’s) house felldown. (But) he was not twisting very long and gradually quieted down. (It was) not long when he became motionless (alto- gether). Then (Wren) went in again; but, verily, he was dead at last. 96653—20—Bull. 675 10 15 20 25 66 BUREAU OF AMERICAN ETHNOLOGY [BULL, 67 Qalpai’nx k-Bts-axa qasuwai’nx kwas tsqéwilt!i/witx. ‘‘Xa-axa mu”ha ayai’mi. Mu’hin to’iltx.t Xa-axa ayai’m LeEa’laut.” Temu"’hai k-e’a hilkwaisai’nx. ‘Liya® qa*®’tse pai’‘yux® ts-hi’- tek:-sl6, temu®’hi tsqé’wuinx. Hak-au’ tas hi’tslem k-exk-ai’xa. Pxé’pxéltstisi’/tt!xamt si‘Ikustex. ‘‘K--la’-en mu®’hi mehilkwai’- sn?” ‘niya® qga%’/tsE Leyo’lalnx, temu®’ht t!a’mstxam, k--hau’k's hi’ke ‘k-ta’s le‘wi’ pitsist!xauwa’In. ‘‘K--na’k's-en ts-k‘a/ltstik pitsist xauwa’In?”—‘‘K-a’ku-slo, kis-axa ita® ik !é’tski1k--slo.”? Temu®’hi ts-hi7’q!ek: kis k-a’ku-sld pitsist!xauwa’a. Temu™hi ts-hatsi/lalk- kis hi’ki pitsist!xauwa’a.2 Temuhi - i’mstz tla’mstam. Temu®’hi tsisa’‘nx. Temu®’hai mis a’mta Itsai’sinx, tem-axa mu’ hi ik’xé’-slo. Mu’hi it !a’msiyt. 5. S*0’Ku, THE TRANSFORMER 4 (Collected by Farrand in 1900) Tem psi/nixat-s-hi’tslem ya’ tsx, thiya‘it!end’titx. Lxu’mta kwas xam‘, tem kusii‘tsi kwas xam*’.2 Temu?’ht ‘Liya® qa?’tse mu’- kusitx ® yatsx, tem ma’ypxa kuts-hi’yakaux. ‘‘Tsi*’/me hi’ke xe/itk'e stis’ mrla’mxaddxam.” Temu?’ht kre’a ‘Liya® qia®’tsE saux ® mu"’ht k-e’a mrla’mxadoox. Qau’wis kus S*ti’ku ma’mhat- Sa Temu™’hi is xa’met-s-pi/tskum tem meya’saux kus “S‘ti’ku ts-qwa’nk. ‘‘K'in ayai’m Lx‘i‘ldit is hi’tslem na’k's.” Temu”’ht tstaisifyai/nx RS 10 te’mita inafyai’nx. Te’mita hi’ke qa’ Ite yEai’nx Sse eal tsk'ak. Temu™hi k-e’a spai’tx. Temu"’hi mis k'aux ayai’mi, te’maux mu™hi spai’tx kutsi’tsk !- ik'aux. Te’maux mu™hii iLiya® qa?’tsE ya’xav, temau’x mu™’ht 1 wil- TO KILL. 2 This, according to the narrator, accounts for the meanness of the southern and eastern tribes—the Siuslaw and Kalapuya Indians. 3 Compare Frachtenberg, Coos Texts, p. 48. 4 This myth is told poorly, there being numerous omissions concerning the identity of the principal actors, due undoubtedly to the fact that the story was first narrated in English and then translated into Alsea by another informant. In spite of these deficiencies, however, it is by far the most important myth in this collection. Aside from its linguistic value, it throws considerable light on the position of Alsea mythology with relation to the folklore of the neighboring tribes. Thus it proves that, in common with the other coast tribes of northern California, Oregon, and Washington, Alsea mythology has a distinct character to whom is assigned the réle of Culture Hero and Trickster. This Culture Hero is not to be con- fused with Coyote, who maintains throughout Alsea folklore a separate position as Transformer and (chiefly) Trickster. Si’ku is unquestionably identical with Ents!x of Chinook mythology, “ Earth-Maker” of Maidu folklore, Daldal of the Takelma, Hi’tcit! of the Coos, and Xowat*lici of the Joshua Indians. See Boas, Chinook Texts, pp. 113 et seq.; Dixon, Maidu Texts, pp. 4 et seq.; Sapir, Takelma Texts, pp. 21 et seq.; Frachtenberg, Coos Texts, pp. 20 et seq.; Frachtenberg, Shasta and Athapascan Myths from Oregon, pp. 224 et seq. This story contains, in addition to the cultural exploits of the Transformer, many well-known episodes recorded also among other tribes, as Stealing of Fire, Skin Shifter, Magic Flight, Diving Contest, and Growing Tree. Both my informants claimed never to have heard this myth; but their negative testimony must be taken cum grano salis, since Tom Jackson was, relatively speaking, a young man, and William Smith had an exceedingly faulty memory. 5 Sea/ku was the third. 6 Abbreviated for te’mkusizz. * 7 Contracted for sis’tis; sis + -st. Footnotes continued on p. 67. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 67 Now once more (Wren) sent back (the man who) had come to him. - “Thou wilt go back now. I have killed him at last. Thou shalt go back to tell (this).” Then, indeed, he did so. He had not been long gone (from) his people when they gathered around him. From everywhere the people began to assemble. They were continually asking one another, ‘‘What will be done now?” It was not talked long about when it was agreed there (that Grizzly’s body) was to be scattered over the world into different directions. ‘‘Where shall his heart be scattered ?’—‘‘To the south and also to the east.” And his smews (somebody) was going to scatter to the north. And his flesh he intended to issue right here. Now thus it was agreed (by the people of) that place. Now (his body) was divided. And after it was divided up entirely then all the people separated again. Now it ends. 5. S&0’kuU, THE TRANSFORMER - Now three persons were living; they were (related as) cousins (to) one another. Beaver (was) one and (Black) Bear was the (other) one. And now (it was) not long that these were living (together) when their (two) cousin (S*a’ku) said, ‘‘ Very good (it would be) if we two should have children.”’ And then, verily, (it was) not long (after- wards) when they two had at last children. First S*t’ku had a child. And then one day S‘i’ku’s son was saying to (his father), ‘‘I will go to look for people somewhere.’ Then his younger brother repeat- edly wished to follow him, but he steadfastly refused (to take) him (along). Nevertheless, his younger brother spoke to him constantly (about it). At last, mdeed, he took him along. _ And now when they two were (ready) to start, they two took along their (dual) arrows. And now they two did not go long when they two finally arrived (at) 8 For mi'sauz. For example, S*a’ku and Beaver. 9 Simplified for mzma’hatsaz. 10 For example, Beaver’s son. 11 Contracted for kuts-ist’tsk-/ik-aux; ku- demonstrative; ts-...-k- possessive; ts?/tsik-! ARROW; -auz 3d person dual. 10 15 20 25 30 35 68 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 wi/lx nak: tk:a’xk-examt sili’/kwex. Temu*’hi galpa’tnx kus 1a’, temu™”hi tkumii’kwalt sili’kwex. Temu™hi k'5ts L6’qutinx, kis mu™’ht hahaya’n. Te’maux hi’k'e mu™hi p !é’xai hak--qalxa‘yai’- slo. Temu™hi mis Lexe’Lkiyi kus pi’tskum,! temu hi k:eai’-slé ts-hi’ tek’, k-ai/i tnti’nst si’Ikustoxs k-a®’tsis. Temu®’ht yra’inx kus mesha‘lslatsL6 kus pa’lkun, k:-tai’Li kus qa’qalpaa? hi‘tsk: hit hi’tslem wil, sis yu’xt tnii’nst sili’/kwi. Temu®’hi pi’ tqex k-e’a kus mEsha’Islatsto hak:i"’hi kwas qa’qalpai. Temu®’hi ‘riya’ qa?’tsE temu’hi p!i’xtestex. Temu™’hi mi’saux tsqwa’nkutx, te’maux hi’k'e squli’. Tem ma’yrxa kus mena’tet. ‘‘La?/stis Loqudi’i, k-i’stis-axa kumkwi’yusi.” Te’mita ts !ild’xwéL_x qa’kus qala’xstet sis Lixqé’i. Temu™ht ‘riya’ qa”tse temu™hi ta’axti p !i’xanx qau’kus* qala’xstet. Temu™hi Loqudi’nx tem-axa aya’yususx. Temau’x-axa mu™“hi kumkwi’. Temu’hi ha?’tsz ‘walhai’ kus mEsha’IlslatsL6, te’mita ‘Liya® xii’si tskwayti’Inx. Tem-uk" hi’k-e mu”hi metsiya’kauxa ‘knts-‘walhai’texk.. Temu™hi ‘tiya‘ qa*’tse tem kts mu™hi klilhai’ kus mena’tet as Leya’tstiLx, te’mita k'nts mu™hi tskwayt’Lx kus mesha’IslatsLo. Tem k-Ets-axa mu™hti ‘walhai itsai’sik's. ‘‘Ni’tsk'-m’n mu’kus‘ pi’tsxai kus mEsha’IslatsL6? Hata’mr ha i’mste Loqudi’inx kupi’n t!awa’yi.” K-itxa’s hi’ke phainsa’In Temu®’hi k’e’a p!i’xtestnx, te’mita ke’a i’/mste mu’kus pi’tsxai. ‘‘ Kumkwi’yustnx-axa‘ kupi’n t!awa’- ya.” Temu™hi tsii*xwé’It!xamt si’Ikustex,' ‘‘Ustitai’ tistaux ha’- tga!” Te’maux mu’hi k-e’a istita’Inx. Temu®’hi ‘riya’ q*’tsE te’maux mu"’hi LEai’sinx, tem k'rEts mu"’hi ma’yExa kus M6’luptsi- ni’sla. ‘‘Xe’itk-istaux ha’Itqait!,° ya’Ltistaux!” Temau’x mu’hi tsqinkwa’inx. Temu?’hti saux tsqé’wutnx, temu”’ hi tsxwa’diyt si/lkustex. Temu?’ht ‘Liya’ qa*’tse temu™’ hi iqant‘iyi’Inx’ kus qala’xstet. Temu™’hi tsk'diti’yususx qa’kuts-mit’tskak: kuts-pa’- mintk'aux. Temu"’ hii mis tsqwanu’kinx, hints!i’/nx ts-hai’’k, tem tpai’ ki’luk's. Tem ha®’tsz xildi’tnx, te’mita ‘Liya® xt’si na’k:s LEai’sunx. Temu™hi ‘riya’ qa*’tse tem Leai’sinx ‘k’-axa aili/ki ni’sk’ ya’xau. Temk'Ets muha qalpa’tnx istita’Lnx. Temu™hi mis tsqwani’kinx, tem kets mu™hi qalpai’ tpai’ kili’k:s' Tem kets mu™hi galpa’tnx x‘ildi’tnx, te’mita kets mu’ht 1’tsi iniya’ na’k:s weai’sinx. Temu™’hi ‘Liya® qa&*’tse te’mita k Ets mu™’hi qalpa’Lnx Leai’sinx ya’xalit!xak's ‘k--axa aili’k:i ya’xau. 1 Literally, ‘‘When the day became (cut into) two.” 2 The Yakwina equivalent for the Alsea pi’pEenhaw. Literally, ‘‘a thing that rolls.” 8 The u-diphthong due to vocalic harmony. 4 For te’mkus. 5 Passive. 6 1@’tEY SOMETHING. 7 gant‘u- TO KNOCK SENSELESS. FRACH'TENBERG] ALSEA TEXTS AND MYTHS 69 where many people had assembled. ‘Then (there) something was rolled, whereupon all were running (after it). And when (ever) it was caught much shouting would take place. Then they two finally came (out) there from (their) hiding place. Then at noon everybody stopped (playing), in order that eating (might) be mdulged in by all for a little while. Then (before that) the old woman Snail was told (that she would have to) guard that ball (since) perchance, people might arrive, while all the (others) were still eating. Then, verily, that old woman lay face downward alongside of that ball. And then not long (afterwards) she was (stealthily) approached. And after they two came nearer they just stood still (at a distance). Then the younger (of the two) said, ‘‘Let us two take it, (and then) we two will run back with it.’ But the oldest one was afraid to pass by her. Then (it was) not long before the elder (brother) at last went to her against his wish. Then he picked up (the ball) and ran back with it. Then they two began to run home. Then in vain that old woman began to shout; but she was not listened to (even) a little. (She shouted until) she simply became hoarse from her shouting. At last not long (afterwards) the youngest (of) the villagers came out (of the house) and began to listen to that old woman. Then he. called back into the house: ‘‘ What (does it mean) that that old woman is calling? Verily, it seems as if your toy was carried away.” Every- body was going to see (what was the matter). Then at last she was reached, and, indeed, thus she was shouting, ‘‘Somebody ran away with your plaything.” Then all (the people) began to coax one another, ‘‘Follow them two quickly!” Then they two were pursued indeed. Then (it was) not long before they two were seen, where- upon Coyote kept on saying: ‘‘Handle them two carefully! Get nearer (to) them two!” Then they two were (gradually) approached. And after they two were overtaken a general fight ensued. Then (it was) not long before the older (of the two) was knocked senseless. But his younger brother escaped with their (dual) booty. (Then he was pursued). And when he was (about to be) overtaken his spirits despaired (about escape), and he jumped into (the) water. Then he was looked for in vain, but nowhere was (even) a glimpse (of him) seen. Then not long (afterwards) he was espied again, traveling already far (away). Then again he would be pursued. And as he was (about to be) overtaken he would jump into (the) water once more. Then he would be looked for again, but just the same he would not be seen anywhere. Then not long (afterwards) he would be seen again onthe trail where he had already passed (by). Then 10 15 20 25 30 70 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Tem k‘nts mu?’ht qalpa’Lnx istita’Lnx, te’mita k-Ets 1:6’tsti mu™ hi imstatxt. Temu™”hi kets sida®’stk-emyuk tem yu’xti ‘Liya‘ tsqina’kinx. Te’mita k-Ets mu’hi qalpai’ tpai’ k1/lak:s. Temu®’ht mis tsqé’wutnx' na’k's ‘ik-kus ta’psal kilo’k's, temu™hi ha?’tse x‘ildi’/tnx, te’mita ‘riya’ na’ks Leai’stinx. Temuht ‘Liya’ qa®’tsE tem Leai’stnx ‘k‘aili’k'i nisk. Tem-uk® mu®’ht Lqxa’yutinx is hai, temu™’ hi ta’axti Lxai’Lnx. Tem-axa mu”’hi yipai’-sl6 ts- hi’tek. Temu™’hti mis-axa_ tsqé’wutnx'! kus hi’tslen kwas Lxama’ninx, tem-axa tai® ts-L0’k:ik" spai’teEmux".? Temu”’ht-axa ya*lsai’ kus pa’stuwit!. Temu™hti mis-axa tsqankwai’ na’k:s qai’kusaux? aya’sal temu®’hi mis Lxti’nx kuts- ha?’ tlak: ts-yai’xait !pxk-, temu®’hi ainai’. Temu®’hii mis-axa wi'lx, temu’hi wea’laux kuts-ta’ak'* mis qani’ypmux" ats-ha?’t!ak-§ Temu?’ht ainai’ kuts-ta’ak*. Temu®’ht qalpa’~nx LEa’lautnx kus S‘a’ku, mis Lxamna’yEmux” kuts-qwa’nk. Te’mlita ‘riya’ ainai’, tem-auk: hi’k'e txai’nx ts-hai"k:. ‘‘Qas ]a’tmq hi’tm iutqai’nx asi’n qwan, tem kin ‘Laxaya‘ ® Lxu’ntidi?” 7 Temu?hi ti’it!‘wansxai’, kai/i ayai’m. Temu’hi k-a®’tsiis qau’wis xaipti’nx kus piya*® tem qalpai’nx kus qa’sk !im tem-axa kusildai’s. Temu®’hi mis Lxayai’tx temu’’ hii qaupai’‘nx temu™hi ayai’. Temu™ hii mis ni’sk'xa, temu"’’ hi ainai’. ‘‘Qas la’kwais® iltqai‘nx sin qwan tem kin ihaxaya® txu’ntidi?” Temuht ‘niya® qa?’tse temu®’ht wi'lx na’tkik's. Tem k:!mai’stsitx kus kwié ‘ktspi‘idim.2 Temu™hi ka®’tstis qa?’tse pli’, tem-auk’ mu™hi t!xai’nx ts-hamk. ‘“‘Kein hi’te mu™ha ni‘i tqélki/i? A’a, kin tqélk'i/i as Huld’huld.” Temu™hti ‘walhai’nx. ‘‘Huld’hulo, Loqutai’syem!” Temu™hi ke’a Iq!ai’. Temu®’hti mis wi’/lyem, temu™hi pxéltsiisa’Lnx. “Hani’k' tex-n’/n ?” !!—A’ahak‘ai’k tin.” ?—‘Tem ta’xti-n’n mu” hi sili’/kwex qai’/k'ex wili’/tx?”—‘‘A’a tqa’tait ‘k-sili’/kwex.”’—‘‘La’- teq-E’/n ts-Lhi’tslemsxamsk. ‘k-Lxama’ninx?’’—‘‘A’a, S*a’ku ts- qwa’nk: ik-txama/ninx.”’ Temu’hi mis Lxai’Lnx qauwa® intsk'i’s pxé‘ltstsi’mst, temu™hi pxéltsisa’tnx. ‘‘La’tqrex-E’n k:!a’qal, 1 Passive. 2It is not improbable that the above episode may refer to the story of the Theft of Fire. The “ball” guarded by Snail may represent the fire, as in the Molala version, where it is watched by Snake and stolen by Coyote. My own informants claimed never to have heard any story concerning the stealing of fire, but the absolute absence of such a myth from Alsea is highly improbable in view of the fact that most of the neighboring tribes have it. 3 For qai’k-ikusaux; qaiky Yakwina equivalent for Alsea hak-nt’ky WHENCE. 4 For example, Beaver. 5 For example, S&ii’ku’s son. SiLiyas + -ara. 7 cun- TO RECOVER. 8 Evidently misheard by Farrand for/@2 kwas. 9 Contracted for tspi’aidiyEm; tspuit- TO FLOAT; 7 inchoative; -yzm aneitaye 10 Rendered by Farrand’s informant as ‘‘sole” and ‘‘skate.” Of my own informants, William Smith rendered this word ‘“‘halibut,’’ while Tom Jackson insisted that it means “flounder,” in spite of the fact that Alsea has another term for ‘‘ flounder” (ma’lmz2). U For hak-ni'k-ter-En; nak: WHERE. 12 Contracted for hak:k-au'-auk:tin. 13 Contracted for pepré’listiist'yEmzust. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 71 he would be pursued once more, but just the same the same thing would be done (by him). Now after five attempts he was not yet overtaken, for he had jumped into the water once more. And now when (the place) was reached where he had jumped into the water, then in vain he was looked for; still he was not seen anywhere. Then (it was) not long when he was espied; he was already far (away). Finally (his capture) was given up in despair, and (the pursuit) was necessarily stopped. Then they turned back in a body. And when they came. back to the man who was killed (previously) they only took along his head. Then the survivor went homeward. And when he came near the place whence they two started and when he found his elder brother’s tracks he began to cry. Then when he arrived home he told his (own) father that his elder brother was killed. Then his father began to cry. Then again it was said to S°a’ku that his son was killed. But he did not cry (at all); he just began to revolve in his mind, ‘‘(1) wonder what happened to my son that I can not get him back?” .Then he made himself (ready) to start out. First he rubbed some ashes in his hands for a little while, then again he did this (with) some red paimt and also (with) some charcoal. And then when he finished he tied them together and started out. And when he was far he began to ery, ‘‘What (may it be) that did such a thing to my son that I can not get him back?” Then (it was) not long before he came to a river. Then he happened to look at (some one) who was floating in a canoe. So he stood (there) for quite a while revolving in his mind: ‘““(T) wonder what shall I call him? Yes, I will call him Hulod’huls.” So he called out to him, ‘‘Huld’huld, take me (across) by means of the canoe!” Then (that man) crossed over indeed. And after he - came (across) in the canoe he was asked (by S*ai’ku), ‘‘ Where art thou from ?’’—‘‘Oh! I am from the other side.’’—‘‘And what are they doing from where thou art coming ?”’—‘‘Oh! they are all dancing the murder dance.”’—‘‘ What kind of man (was he) who was killed ?””7—‘‘Oh! (it was) S‘a’ku’s son who was killed.” And after his being asked all sorts of questions was accomplished he was askéd (again). ‘‘How 5 10 15 30 395 es BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 mi’sex-axa wi'lal kat’/k:s? Yuxwi’sex-a k:!a’qal?”—‘‘iniyas. Hi’ken tki’walitnx, te’min tt!i/tnaltnx! k: !é’tsik's.”’ Temu2’ha mis Lxai’Lnx, temu™ ht Lxama’nstex, temu™hi qinpi’inx. Temu?’- hi mis qi’npinx, tem Lxauwai’stex kilt’ks, ya’sau: ‘‘K-ex ‘riya’ la?, k--taif Hulo’hul6 xam Lan. K--ni’nsitxi qas hi’tslem.’’ Temu?/- ha mis ikts!ai/temux"? kuts-La’qusink:, temu®’hi metantai’nx kuts-la’teqlalk: qa’kus hi’tslem.s Temu”’hi kuti’ temu®’hi Iq !ai’. Temu™ hi mis wi/lyem k-aii’k:s, tem-auk: hi’ke kii’nx kuts-xwé’- xwék. Temu”’hi ‘itiya® qa?’tse temu?’hti tkuwi’tnx. Temu™’hi mis k:!é’tsk'is wi’lstnx,* temu™hi xkwai’ tem ayai’ itsai’siks. Temu™ hi ‘Liya’ qa®’tse ya’tsx is itsai’s, temu®’hi mehaya’nix hat’k-s. Temu™’hi ‘Liya® q4?’tsz tem LEai’sx kuts-qwa/nk: ts-L6/k:ik- ik--uk" qalé’tsx is xwé"’siyust!. Temu®’hi pk-ilwai’ ® ts-k: !i’k-ik-. Te’mita k'nts ma’ypxa kus mena’tet. ‘‘Ka’lauxtsa® tem kus hata’mE tem kus-uk" LEai’sx kus Lok’ ‘k’qalé’tsx, tem kus ainai’ kus meha’it?” Temu’hi ma’yExa as mehai’titsté. ‘‘A’a, sxas mehai’di, is i’mste xam hilkwai’s Lowa’txayisxam. Namk’ sis itsi/mxati kus xwé?’siyi, kis pk’ ili’xam xams k’ !i’k's.”” Temu®’hi qamii’. Temu™hti itiya® qa?’tse temu™ht Itsila’haisxamst’ si’- Ikustex. Qau’wis kus Lemlina’stiytisxamst tsilhai’. ‘‘Lowa’qat- auk’ kus S*t’ku_ ts-qwa’nk'ts-L0’k'ik’.”, Temau’x-uk" mu’hi is peni’k’ hak'au‘ pilai’ kus xe’Lk'it-s-mrhai’déo, kus tska’tina tem- axa kus Hulo’hulo,? qauwa’taux merqé’yat. Temu™hi mis qai’- ktex® kus qé@"s, tem LEa’tskuyu’xwiyit ts-hai"k’ si’/Ikustex. Tem- u”htii ait is Lqé’yaut, temu’ht Itsila’yG kus gé’ya. Temu"’hi LEa’tskuyu’xwiyit si’‘lkustex. Temu®’hii mis-axa qé’Lnx kus qgé’ya, te’mita wa‘na’ ku Hulo’hulo.6 Te’mita tai® ku tska’tina pila’tkwax xa’mk’!. Te’mita ita’ kus Lok’ wat. Temu?’hi tts !ai*xwé’lt!xamt si‘lkustex. ‘‘Ha?’iqast wustitai’t, k-k'im‘ teni’sk-iyiisxam.” Temu™ hi qau’wis kus tska’tina k lilhai’, te’mita k'im tsqwasai’. “Al, Lpowa’yiisxa sin siya’.” Tem-uk® hi’k’e mu™hi qi*’tsr ‘uyii’xasxa, temu™ hi yRa’tnx, ‘“Yu'‘watitilai’tist hi’k'e!” Te’- mita txu’mtiyi,” temu™’hi k’ lilhai’. Temu®’ht mis prnk’i’sik’s wi'lx, temu™ hi I !oqutiya’Lx kuts-la’qunsk’ tem Lkii’xa. Tem meEtima’kwalxa kwas natk'! txwé’Lxwat. Is i’/mstz tem kus i’/mstE ts-hilkwai’sk’ kus tska’tina, na’mk’ kets ts!iwi’x, kis ima’- 1¢/Ln- TO LIFT. 2 Passive. i 8 For other Skin-Shifter episodes see Frachtenberg, Coos Texts, pp. 150 et seq.; Lowie, The Northern Shoshone, pp. 241 et seq.; Waterman, The Explanatory Element in the Folk-Tales of the North-American Indians, p. 47. 4 Note the constant use of the passive voice, which is characteristic of Alsea style, especially when it is desired to denote actions performed by plural (and unknown) subjects. 5 Literally, ‘‘He begins to make water”; k-i'la WATER. 6 Evidently misheard by Farrand for qailéa xiitsa’ WHY HE FOR HIS PART? 7 tsilh- TO SING. 8 The false Huld’hulé, that is to say, S*a’ku. ® An obscure word. Rendered by Farrand ‘one-sided.”’ 10 génh- TO BE DARK; -s nominal. u He did this purposely in order to give S*ii’ku a good start. 12 Lrumt- TO TEAR. FRACHTENBERG] ALSEA TEXTS AND MYTHS 73 doest thou usually go ashore after thou arrivest back on the other side? Doest thou habitually go ashore by thyself?”—‘‘No. They usually come down to the water for me and habitually lift me ashore.”’ Then after (this) was done he was killed and afterwards skinned. And when he was skinned he was thrown into the water (by S‘a’ku, who) said: ‘‘Thou wilt not be anything; only Huld’huld will be thy name. The people will eat thee.’ Then after that man (S*a’ku) put on his skin he secreted his (other) things. Then he en- tered the boat and went across. And after he arrived in the canoe at the other side he put his paddle into the canoe. Then not long (afterward) people came down to the water after him. And after he was taken ashore he got out of the canoe and went into the house. Then he did not stay in the house very long when he began to look around everywhere. And (it was) not long before he saw his son’s head where it was tied way up to the smoke hole. Then his eyes began to shed tears. Thereupon the youngest (boy) said, ‘‘Why does that old man, on his part, seem to cry whenever he looks at that head which is tied way up?” And then a very old man said: ‘Yes, when thou shalt get old, thy actions will become similar. Whenever the smoke will work on thee, thy eyes will habitually shed water.” At last night came. Then (it was) not long when all (the people) began to sing (to) themselves. First their own chief began to sing, ‘‘Dry is in (the house) the head of S‘i’ku’s son.”” In the meanwhile the two old men, namely, Crane and the (false) Huld’hul6, were sitting on each side of the door (and) both had torchlights. Then when darkness was falling all began to feel drowsy. Then toward daylight the torchlights went out. Then all were overcome by sleep. And when a light was lit again (it was found) that Huld’hulo was gone. Only Crane was sitting alone, and also the head (had) disappeared. Then they began to urge one another, ‘‘Follow him quickly, perchance he will be gone far.” Then first the Crane went out, whereupon he began to scream there, ‘‘Ouch! My leg caught itself fast.” (He was only pretending that this happened.) He was making a barrier of himself for a long time until it was said finally, ‘‘Just trample on him!’”’ Thereupon he tore (his foot away) quickly and went out. And when he arrived outside he took hold of his spear and went down to the river. Then he walked back and forth the river (trying) to spear. For that rea- son (it is) that Crane’s-actions (are) such (that) whenever the tide 10 15 25 30 35 74 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 kwaltxam kwas na’tk'! Lxwé’Lxwat is tsiidaya’sautuxs, ]a’Ita mis imi’stal kus ta’mEeng’ink’. Temu?’ht ha*’tsr qauwa® tas la? Ika’Inx te’mitauk’ hi’k’'e qauwa®@ sa’ptlist. Temu™hi ‘Liya® qa?’tsE temu™’ hi qei’-slo. Tem its!i®’yi, tem tq !ai’-sl6 ts-hi’‘tek’. Tem Lxui’mux" kuts-yai’xaitexk’, temu”hi wustita’Inx. Temu™hi iLiya’ qa*’tseE tem Leai’sinx ni’sk'ik’s, temu™”hi ma’yrxa kus MOo’luptsini’sla. ‘‘Yd’Itist ha?/Iqa!, k-k im‘ trni’sk iyisxam.” Temu™’ hi aili’k'I tsqwa’nkutnx, temu™ hi Imai’. Te’mita ‘iya‘ kumkwi’; hi’k'e mu®’hi ma?’lk'sta ya’xau. Temu®’hii mis tsqé’- wuLnx, temu™’hi qauwi’s tsxipai’‘nx kus piya‘, te’mita ‘riya’ tsa?/meE tsqa’mLiya. Temu?’ha qgalpai/nx kus qa’sk’ !im tsx’ipai’nx, tem k'é’tk'é xti’si tsqa’mliyd, te’mita mu™’bhi xii’Li ni’sk’ik’-sl6 4 i’stik'i. Temu™hit qalpai/nx tsx‘ipai’nx kus kusildai’s. Temu®’ht k é’tk' é tqehi’yt-sls. Tem hi’k'e qauwa® ma/|stxa? kuts-naii’- stititek’.? Hi’k'e hak‘au® pi’iisxa‘yai’ tas ‘wala’. Is i’/mstr tem kus i’mst# ts-hilkwai’sk * kus tsa’loés;° kets kus tsqama’Lx, k’is hi’k'e hak’aus pi’isxaitxam hak’iqau’x. Temu’hi mis Lxai’Lnx, temu™hti ayai’. Temu®’hi mis-axa wi'lx, tem tiit!hinai’nx kuts- qwa’nk’. Temu™’ hi mis-axa It!a’msitx, temau’x mu™hii itsai’ xii’si qa?’ tsk. Temu™’hi is xa’mrt-s-pi’ tskum temau’x yEai’nx kuts-hi’yak' aux °® qa’kus Sa’ku. ‘‘K’il mu™hi ik’xé’mi.” ‘ziya® qa®’tsz temu™’ hi yEai’nx qa’kuts-hi/yak’.? ‘‘Xan sqi’tit-n’n meayai’st?”—‘‘A’a, pst-auk’ sLi/xasxam kwas k'i1’li, temu®’hii sis 7i’k eai qa?’tsauk’ sii’- xasxam, k'is muhi q6’tsE qau’waisi.’”’® Temau’x-auk muha k'e’a s“i’xasxa. Temu®’hi mis Lama’tx kus pi’tskum,® temu™’ht LEa’mtiyt ts-ha®’sisk’ #° kus kusii‘tsi, tem-axa mu”’hi tspidti’ tem- axa k' liqai’. Temu®’hi kus txu/mta tem-auk’ hi’k'e qa*/Itz sli’ tsx," iniya® xt’si x'il6’mxa. Temuhii iLiya® qa?’tsre tem-auk'’-axa qal- pai’ sLi/xasxa kus kusi‘tsi. Temu®’hi mis-emku yiki’kwex kus pi’tskum, tem kts mu?’ht qalpai’ LHa’mtiyt ts-ha™’sisk’ kus ku- su‘tsi. Tem-axa mu™hi qalpai’ tspidii’. Temu®’hi kus txu’mta tem-auk’ hi’k'e qa*’Itm pr’ tqax. Temu™ hii ‘riya’ qa?’tsr tem tstisai’ qéxana’syauk’ ? is k'1’ld,temu’hi ‘Liya® qa*’tse tem wi'lx na’k's ik'spai’x kus le‘wi’ temu®’hi qaai’ ki’mhak’s. Temu®’hii mis k'-qamli’m, temau’x mu™’hi phainsa’Lnx; temau’x mu™hi pxéltsi- 1 nisk: + -k-s + -sld. 2 milh- TO LOSE. 3 qstit- TO PURSUE. A similar type of Magic Flight was obtained among the Molala Indians. See also Waterman, Magic Flight, p. 46. . 4 Singular for plural. 5 Snipes had murdered S*t’ku’s son. 6 Namely, to Beaver and Bear. 7 For example, Beaver to Bear. 8 This was said by S*a’ku. 9 The contestants were supposed to stay under water one whole day. 10 hans BREATH. ll sL- TO DIVE. Jlinterchanges frequently with L, especially after s and és. 12 gé’xan BELOW; -as? local; -awk- INSIDE. FRACHTENBERG] ALSEA TEXTS AND MYTHS 75 “¢ is low he habitually walks back and forth along the river, spearing many small fish, because he was doing this at that time. Then vainly all sorts (of canoes) were launched because each was full of holes inside. However (it was) not long when at last day- light spread all over. Then low tide set im, and the people went across in a body. Then his trail was found, whereupon he was pur- sued. And not long (afterward) he was espied far away,- where- upon Coyote said, ‘‘Get close to him quickly, lest he get (too) far away.” He was already being overtaken when he looked (back). But he did not start to run (away); he just kept on going slowly. Then when (the pursuers). came nearer to him he threw first the ashes (behind him), but it did not get foggy very (much). So again he threw the red paint (behind him), whereupon it got foggy a little more, but (still daylight) showed a little far off. Then again he threw the charcoal (behind him). Now it got darker still all over. Then all his pursuers merely became lost. From all sides the wailing went up repeatedly. For that reason the Snipes act thus; whenever it gets foggy, (they) usually begin shouting above from everywhere. Then after this was finished he went (home). And when he arrived home he began to make his son (well). Then after he got through (with) him they two staid in the house for a little while. Then one day S‘t’ku said to his two cousins, ‘‘We are going to separate now.” 'Then not long (afterward one of) his cousin said to (Bear), ‘‘Which of us two (is going to be more) valuable ?’’— ‘‘Well,” (said S*ti’ku) ‘‘you two submerge yourselves into the water, and whichever will stay under the water longer he will habitually be first.” Then they two, indeed, submerged themselves. And when half a day (was gone) the breath of the Bear gave out entirely, and he floated up again, whereupon he went back to the shore. But now Beaver stayed under water for a long time; he did not move (even) a little. Then not long (afterward) Bear submerged him- self once more. But when the sun was (about to) set his breath gave out again. Then he floated up again. But the Beaver lay (in the water) for a long time. Then (it was) not long before he began to crawl under the water and not long (afterward) he came to where there was a hole (in) the ground, whereupon he went in there. Then when night was about to fall many people came to see them two; 76 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 sa’Lnx, qa’ titaux-B’n mu’ ht qa?’ tsE pi’ tqax kwaski/li? Temu™’hi ma’yExa kus kusi‘tsi, mis q6’tsr qa®’tsE pr’ tqax-auk’ as k'i/li.t Temu™ ht qalpai’ ma’yrxa kus txu’mta mis qd’tsE q&*’ tsk piItqé’ is k'i’luwauk’. Temu™hi yra’tnx kus kusi‘tsi. ‘‘Xa-hi’k’e tsk’1"’- 5 tsik’s ayai’mi, xas? kim ya’tsi. Xa-tai® is Lxatowai’-sl6 k'xa’s is k'i/la ya’tsi6 Xa-hi’/k'e muh tai® imi’staltxam; xas? axa ita® hala’qtuxs is li’k'ai®s, xas ‘Liya® tsa*/mE meEayai’st.” Is i’mstr tem kus ‘Liya‘ mrayai’st kus kusii‘tsi, tem kus axa ita‘ mehalqtdwa‘t* is h’k ais, la’Itas i/mstk yasau‘ya’Lnx. Temu™ hi kus txu’mta tem 10 yEa’tnx. ‘‘Xa-hi’k'e kwas k'1'la ya’tsi qa*’ltn, xas hi’ke tai® kwas tsqali’m ts-La’qusink’ ni’/nstxam; xa’Itas ‘ tsi*/mEr meayai’st.” Is i’mstE tem kus Lxu’mta sinau’xk’ Ex * kwas kusii‘tsi. Temu”’ hii is xa’mext-s-pi’tskum temu”’ hi yEai’nx qa’kuts-qwa’nk’. “Kist-r’n muha iltqai’mi?” Temu™ht yeai/nx. ‘‘A’a, Laxa 15 ik’xé’m, k'ist na’k’s ayai’mi Lx'i/]dit as le‘wi’.””, Temu™hi k’e’a is xa’/meEt-s-pi’tskum temau’x mu™’ht ayai’. Temu™hii ‘Liya’ gi*’tsE temau’x wi'lx Leya’tstik’'s. Temu®’htyrai’nx kuts-qwa’nk. ‘‘Kist ha™’k'i itsai’mi. K'xas pumkistai’m,® k'-xe’Lk xam_tsa’sidi.” Temu™ hi k'e’a xe’Lk’ ptsasidowai’. Temu®’ht ‘tiya® qa?’tsE te 20 mu” hii ma’mhatsEx kwas xam* kuts-mukwa‘slik’. Temu’hi qal- pai’ kwas xam* ma’mhatsax. Temu™hi yrai’nx kuts-qwa’/nk’. ‘“Xa-hi’k'e qauwa* is pi’tskum k'xas aya/ltxam Itsi’mxayit.” Temu™’ht ke’a qauwa™ is pi’tskum temuht aya’l. Tem k'Ets mu” ht itsxalsxai’ kus Sti’ku. Naé’mk” k sts ya’tsx kuts-qwa’nk’, 25 kis hi’k’e yai’x-auk’ is hai mehai’t. Temu?’hi k-nts’ yi’xtex, kilta’s hi’k'e mu’ li ma’hats Lowa’txayisxam, tem k’au’xuts§ mu™ha k‘waisti‘yai’/nx kuts-ma‘tink’aux. Temu?’ht is xa’met-s- pi’ tskum temau’x Lea’laux kuts-si’tek aux. Temu?’ht ‘niya® qal- pa’tnx Kkistal‘ya’tnx. Temu®’hti qauwa* as pi’tskum spa’yalinx, 30 temau’x axa ita’ kuts-ta’mxaddok’ spa’yalx qa’kus hi’tslem. Te- mu’ hi wi’lxisxa’mset-s-pi’tskum kus kaka’ya*°na’k’ eai ‘k kus tsima’- yux" kus hi’tsleam. Temu™ht yai’x-auk’ is hai® kuntai/nx qauku’s ma’hats tem yrai/nx kuts-ta/ak’. ‘‘Xa-Ld’qutemtsi.” Temu?’hi k'e’a p!i’xanx na’k’ eal ‘k' kus tskuli’tsx. Temu™hi mis k’-Léquti’i, 35 te’mita aqai’ xt’si qauxa’nk’s. Temu™’hi k‘ !ohayt’Lx, te’mita mu” hi hala’tsi qalpai’ aqai’ qauxa’nk’s. Temu™hi qalpai’nx qwamiyt’Lx, la’Itas k'nts Ita? qaku’s S‘a’ku ‘k’wi/Inx. Tem kus 1 A similar diving contest was recorded among the Chinook, where Bluejay and Diver are the contestants. See Boas, Chinook Texts, p. 57. 2 Abbreviated for k-zas; kvis + -z. 3 According to an Alsea belief there are some bears who live in the water all the time. It is furthermore held that to see them was an ill omen. 4 Abbreviated for k:zxa’ttas; kvis + -x + ttd. 5 sa/nzuk‘e BETTER, MORE. 6 mukwatst PAINT HAVING, WOMAN. 7 Abbreviated for n@’mk: k-zts. 8k-zts + -aur. 9 In the English version of this story, obtained by Farrand, the bird is called k:7’/‘wink k-iwink, a term rendered by the narrator ‘‘ Hudson Bay bird.” FRACHTENBERG] ALSEA TEXTS AND MYTHS hae then they two were asked which one of them (dual) lay with his face down in the water for a longer period. ‘Then Bear said that he lay in the water face down a longer time. Thereupon again Beaver said that he was the one who lay in the water face down for a longer period. Then the Bear was told: ‘Thou wilt go into the moun- tains, thou wilt habitually live there. Only occasionally wilt thou stay in the water. Only thus wilt thou usually act, and thou wilt also dig up the graves, thou wilt not customarily be very valuable.”’ For that reason the Bear is not valuable, and for that reason, more- over, he is constantly uncovering the graves, because thus he was told (at that time). And then it was said to the Beaver, ‘‘Thou wilt constantly live in the water, only the bark of willow trees wilt thou habitually eat; nevertheless thou wilt always be very valu- able.’ And this is why the Beaver is superior to the (Black) Bear. Now one day his son said to him (S*‘i’ku), ‘‘What are we two going to do now?” Then (S‘i’ku) said to him, ‘‘Oh, yes! we will separate (from them); we two will go somewhere to look over the world.” Then, indeed, on a certain day they two started out. And not long (afterward) they two arrived at a village. Then he said to his son: ‘‘We two will stay here. Thou art going to marry; thy wives will be two (m number).’”’ Then, indeed, he married two women. And (it was) not long before one of his wives had a child. And then again the other one gave birth toachild. Then he said to his son, ‘‘Every day thou shalt habitually go (away) to work.” Then, indeed, he went away every day. Then S‘t’ku would turn himself (into a) different (person). Whenever his son was at home he would (appear as) an exceedingly old man. But whenever he was gone he would usually become rather young and would repeatedly try to cohabit with his two daughters-in-law. Finally one day they two told their (dual) husband (about it). Then (S‘a’ku) was not left behind again. (From) now on he was usually taken along. And that man also took along his children. Then one day a bird came to where that man (S‘ii’ku’s son) was working. And one boy fancied it very much and said to his father, ‘‘Do thou catch it forme!” So, indeed, he went toward it where that (bird) was perching (on a twig). And as he was about to catch it it moved up a little higher. Then he climbed after it, but again it moved higher up as before. Then again he went after it in spite of the fact that it was S*i’ku who 5 10 15 20 25 30 395 78 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 hi’k e metsa’/kulinauxa kus ko’x". Temu”’hii ‘Liya‘ qa®’tsr tem-axa haya’ntex qxe’nk’s kus hi’tslem, te’mita aili’k' i qau’x nisk. Tem k'-mu’hi ‘riya’ la? iltqai’xasxam. Temu”’hi ‘Liya‘® qa?’tse tem- uk"® muha Lkula’yi kus k6ts qauxa’nk's, tem-uk® mu™hti kiui’tiya kwas lat. Temu™hi qau’wis kus kaka’ya® wi/lx qauxa’nk’s-d. Temu™ hi qalpai’ kus hi’tsLem. Tem-axa muh sinptii’ qxe’nk's kus kits... Tem k’ets mu™’ht a’niyux" kus S‘t’ku. ‘“Aqa’yususx qauxa’nk’s kus kots qa’kusin qwan.” Temu™’ hi ha?’tsz hau’k's x iltxwai’ is hi’tslem, te’mita ‘Liya‘ na mer’Lxutex is hi’tslem. Temu’hi ‘riya’ qa*’/tsr te’mita tink’ ai’nx © kus sada?’stit-s-hi’tslem.? Temu"’hi pxéltsiisa’rnx. ‘‘Na’k'spx-n/n ya’xau?””—‘“‘A’a, iraniya® na’k’s ya’xau, hi’k'en x‘i/ldux® is hi’- tslem.’’—‘ Hak’ ni’k'ex-n’n wili’sal?”’—‘A’a, qa’kus kéts hawa’- qsalyusEmtsx qauxa’nk’s hak-qé’xan, tem k’in ‘Laxaya* ]a* wil qxe’- nk's.’ Temu”hi yra’itnx. ‘Temx-a’ tqaia’/Itex, sxas-axa ayai’mi qxe’nk's? Sxas tqaia’Idi, k'ils hi’k’ eaxa ha?’/Iqaaya’yi qxe’nk's.”— ‘“‘A’a, tqaia’Itxan sins-axa ayai’m qxe’nk’s hani’k'eai ‘kK kus-G ha- wa’qsalypmtsx.”’ Tem-axa mu™”’hi aya’yustnx nak’ ‘k kus-uk" kti/atesal*? kus kots. Tem-auk’ mu’ ht qaupayti’Lnx is xa’mni ts- La’qusink’, tem-auk: mu®’hii qgali’Lnx ki’k", temu"’ht axa siiyi’Lnx. Temu™ hi yea’tnx. ‘‘Namk’ sxas-axa wil qxe’nk’s, kxas_ tsiya- xwitya’a * kuxa’m qali’.” Temu?’ht k'e’a mis-axa tsk itxa’yut!em le‘wi’k’s, tem tsiyaxwi‘yai/nx kuts-qalé’k’, temu®’hti Lkii’nx tem- axa mu™hi ayai’ itsai’sik’s.® Temu”™ hi mis-axa wi’ lx, te’maux pxéltstsai’nx. ‘‘Nak’-n/nmu’hi te’pstin tita‘tstd!”—“A’a, is qa/ntk® ya’tsx.’”’—‘‘La’tqai-n’n?”— * A’/niyux® hi’k'e qa*/Itn.”—‘‘Tem 1a’tqal-n’n mis qami’tal.”—‘‘A’a, a’yal itsai’sik’s tem tsila’hal tem-axa kwi’yatx hamsti* is qamli’s tem-aux axa ita’ tsk istya’Lx kuxa’n Li’yaux.’’ °—'‘A’a, pst-p !é’xai,” pst-Lea/lauwi’ misi’n-axa wi'lx.”” Temau’x muhi k’e’a ayai’ kus La’‘mxadoo. Temu?’hi misau’x tsqinkwai’ kus qa’nik’s, temau’x mu’ hi tskwayd’cx kuts-ti’k extik’ atx ‘k pi’tsxai tsila’ hak: ,§ ““Hawa’- qsalyusx xas kts sin qwan qauxa’nk's.”” Temu®’hiimisau’x tsqé@’wuLx, temaux LEa’laux mis-axa wi’ lx kuts-ta’ak'aux. Te’mitaux® hi’k'e yz- ai’nx. ‘‘inaxaya® la? wil, qauxa’nk’s hawa’qsalyusx xas kéts.’’— ‘“A’a, wi'lx-axa. thaya’nauxax tas xa’mni wa’sxan nu/nsitxanx. Qo’tse axa ts-wili’yak’.’—‘‘Hanhi’u, pti’sepst a’!” Temau’x 1 For parallel stories compare: Frachtenberg, Coos Texts, pp. 21 et seq.; Boas, Indianische Sagen, p. 17; Teit, Traditions of the Thompson River Indians, p. 21; Traditions of the Lilloet, p. 308; the Shushwap pp. 622, 737; Hill-Tout, Studies of the Indians of British Columbia, p. 57; Farrand, Chilcotin, pp. 29-30; see also Waterman, The Explanatory Element, p. 45. 2 For example, Thunders. 3 kiwit- TO PASS THROUGH, TO PIERCE. 4 tstzu- TO SHAKE, 5 Compare Boas, Indianische Sagen, pp. 18, 40; Frachtenberg, Coos Texts, p. 29. 6 The Alsea believe S‘a’ku is responsible for man’s sexual appetite. 7 Future used as an imperative. 8 Contracted for ¢s-tsila’hak-. 9 te’mtta + -aur. FRACHTENBERG] ALSEA TEXTS AND MYTHS 79 caused (the bird) to go (up thus). Now the tree kept on growing taller. And not long (afterward) the man looked down again, (when) he saw (that) he was already high up. So he could not do anything for himself. And (it was) not long before the tree reached high up and went through the sky. Now the bird reached the sky first and the man came next. Then the tree began to contract downward, while S*ti’ku was crying all the while, ‘‘The tree moved up to the sky with my son.” Then in vain (S*t’ku’s son) began to look around everywhere for people; nevertheless he did not find a person anywhere. Then not long (afterward) he came at last upon five people (by whom) he was asked, ‘‘Where art thou going?”—‘‘Oh! I am not going any- where; I am only looking for people.’’—‘‘ Whence didst thou come (here) ?”—‘‘Oh! that tree grew with me from below to the sky, and (now) I do not (know) how to get back down.’ So then he was told: ‘‘Wouldst thou like to go down again? If thou wantest it, we will take thee down again quickly.”—‘‘Certainly, I would like to go down again (to the place) from where that (tree) grew up with me.” Then they went back with him (to the place) where that tree had pierced (the sky). Then he was wrapped up in the skin of a whale, (which) was tied in the middle, whereupon he was let down again. Then he was told, ‘‘When thou wilt arrive below again, thou shalt shake thy rope several times.” Then, verily, as quickly as he reached the ground by means (of the rope) he shook his rope several times; then he untied it and went back into the house. And after he arrived home he asked (his) two (children), ‘‘Now where is your (dual) grandfather ?””—‘‘Oh! he is staying in the sweat- house.’’—‘‘ What is he domg ?””—‘‘He is just crying all the time.” — ‘Then what does he usually do whenever it gets dark ?”—‘‘He usually goes into the house and sings all the time and dances the whole night, and, moreover, he is trying to sleep with our (dual) mothers.” —‘‘ Well, go you two to him (and) keep on telling him that I have come back.’ So the two children went, indeed. And when they two came near to the sweat-house they two began to listen to the song of their (dual) grandfather, which sounded (thus), ‘The tree grew up with my son to the sky.” Then after they two came to him they kept on tellmg him that their (dual) father had returned. _ But he simply told them two, ‘‘There was no way (for him) to come back; the tree grew up with him to the sky.’’—‘‘Oh, yes! he came back. Thou art looking at the whale which we two are eating. It is his (present which he) brought back.’’—‘‘Here! Please give me some of it!” Then, indeed, they two gave him some. Then he 80 - BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 muha k'e’a ptinx. Temu"’hi halk!wai’nx kus xa’mni temu”’hi ma’yexa. ‘‘Hanhi’u k’in phainsai’m itsai’sik’s, k’'-qa* axa mu™’hi k'e’a wili’saltxam sin qwan.”’ Temu”’ht ayai’ ya’sau: ‘‘Xei’Lk' epst thaya’naus!”) 1 K'rts hi’k’e til6’qwal yai’x-auk’ is hai"* mrha‘it. 5 Temu®’hi mis wi’lx itsai’sik’s temu™’ hi qaai’, tem k'au’k Ets? hai"k’! LEyai’xaya Lk‘ilt!i’sik’'s. Temu™hi piltkwai’ tem pxéltsiisai/nx kuts-qwa’/nk’ ; ‘‘La’tqax-’/n axa wi’lx?”—‘“A’a, qa’kus yi'ltsuxsiLx axa siyt’ tsx qxe’nk's mEqa’mpst !ext-auk’* as xa’mni ts-La’qusink’.” Temu™ ha aili’k'i t!i’ltex kus k ‘il. Temu®’hi mis tsé®’me t!ili’ kus 10 k !il, temu™ ha k’ ligtsai’nx. Tem hi’k'e La*’/mxa kulai’nx hi’ke | hi’tsLem ts-haihaya‘tisk’. Temu™hi mis Lxayai’tx, temu™’ht 16/- qutEstx kus meha’it tem-auk’ mu™’hi qaupayi’tnx kwas xa’mni ts-La’qusink’. Temu®’hi Lxauwai’stx-em hak’qau’x kwas ki /il. Temu”’hi sinptii’yususx qaku’s La’qusin.* Temu™hti ‘Liya’ qa?’ tse 15 temu"’hi ‘raxaya‘ ts-ha’nak'alk isti’/k' mx. Temu"’ht axa k’ !0’quti- stx-em tem k' !xauwai’stx-Em ko’kus. Tem hak’ !i’tsitxai® tem Lpuht’yut !em ¢ ni’sk’ik’s ko’k¥s. Temu®’ht mis wi’lyem, tem hi’k’e qa?’ tsE tspiiti’yem ko’k" temu™ ht Lxupt’ya.’ Temu™ht-axa haya’- ntx k !é’tsik's tem-auk’ mu’hd t!xai’nx ts-hat@k. ‘Kin hi’te 20 mu™ hi na’k’sayai’mi? A’a,k’in qau’wis xa’mni tsqaint’yem k ili’- wasi temu”’hi si’ns-axa wil hai’ ts, k‘ins mu’ht axa le‘w’ik’s ayai’m1. Namk’ si’ns mu™ hi Lei'it lidi® tas le‘wi’ &’mta, k ai’i = na’k’ eai k' nts sA*/nqat-s-la* itsai’xa, k'ins mu“ ht qauwa yuxe’l.” Temu®- ha ki’k’-sl6 ayai’. Temu™ ha na’mk'sts wilx na’tkik’s, kis 25 mu’hi hi’k’e qga®’tsE tspidti’m, k'is mehaya’nixam. Temu™hi k' gts k'eai’, k'is ma*’hi xé’tsi. Temu™’hi k’ rts qalpai’ wi’lx na’- tk'ik’s, kis mu™ hii 1'6’tsi qa?’tsE tspidti’m. Tem hi’ke mu™hi qa?’tsE i’mstE aya’. Temu™hii ‘Liya’ qa®’tsr tem-axa mu™ hi wi'lx temu™ ht hi’k'e q4*’tsm tspidii’ ko’k*. Temu?’ht ‘Liya‘ qa*’tse tem 30 LEai’sunx kus xa’mni ‘k’ tspi’/itx ko’k". Is i’mstr tem kus i’/mstE ts-hilkwai’sk’ kus xa/mni.2 Na’mk’ kets x’ii/lam, na’mk’ k' nts wi/lx haluwi’k'siytik's, k’is k'a®’tsiis qa?/tsz tspidii’m.” Temu?’hi k'a®’- tsis qa?’/tse k6o’k" tspidii’ tem-auk’ mu”’ht t!xai’nx ts-haitk’. “Kin na’/k’s hi’te mu™hi-sl6 ayai’m, sins k’ !é’tsik’s wil? A/a, k’in 35 k'a’k*-sl6 qau’wis ayai’m.” Temu™ht k’e’a Kk ‘iqai’ kus xa’mni, temu™’hii mis k’ !é’tsik’s wi’lx, tem-auk’ mu®’hi k’ !ilhai’ kus hak’ - xa/mni. Temu™’ha mis k’ !é’tsk’is wi/lx, tem-axa mu” hi qastiwai’nx kus xa/mni k0’k"s, ya’sau: ‘‘K’ rx hi’k’e mu™hi ko’k" x'ti’/lamtxam, 1 “Test I fall into the fire.” 2k-gts + -auk-. 3 Evidently mis-heard for mEqau’pst/Ext-auk*; m-...-t TO BE WITH; gaupst/ BLANKET; -z infixed con- sonant; -auk: suffixed particle. 4 Because of the heated rocks. 5 Literally, “it begins from the East”; hak-- + k:/éts + -7 + -tz + -ai. 8 pu‘- TO BLOW. 7 zwp- TO SPOUT. 8 L- prefix; 7Ht/- TO EXAMINE; -¢ auxiliary; -2 future. 9 This sentence refers to the spouting of whales in summer, 10 Here ends the explanatory sentence. FRACHTHNBERG] ALSEA TEXTS AND MYTHS 81 began to chew the whale (meat), whereupon he said, ‘‘Here, I am going to the house to see; perchance, indeed, my son may have come back.” Then he started out, saying, ‘‘Do you two watch me care- fully!” He was just staggering about (like) a very, very old man. Then after he came to the house he went inside and almost fell into _ the fire. Finally he sat down and asked his son, ‘‘How didst thou come back ?”,—‘‘ Well, the Thunders let me down again, wrapped up in- side the skin of a whale.” In the meantime the stones were already (getting hot). And when these stones were very hot he (S*t’ku’s son) took them out. Then he laid them down carefully, just the length of a person. And after he finished (pilmg them) that old man was seized and wrapped up in the whale’s skin. Then he was thrown there on top of the rocks. Then the skin began to draw in with him, and not long (afterward) not a single part of his body showed anywhere. Then he was seized again and thrown into the sea. Then (a wind) from the east began (to blow) and blew him in the (wrapper) far out into the ocean. Then when he arrived in (the wrapper at the sea) he kept on floating in the sea for a long time by means (of the skin of the whale) and finally started to spout. Then he looked back to the shore and began to revolve in his mind: ‘‘I wonder where can I go now? Forsooth, I will first travel in the water (as a) whale, and then after I arrive here again I will go back to the land. (And) then I will examine the world thoroughly, so that wherever something bad will live I may cause it to disappear entirely.” Then he went in a southerly direction. And whenever he came to a river he would just float (there) for a long time and would look around. ‘And after finish- ing (this) he would start out again. Then he would come again to a river and would likewise float around for a long time. He traveled thus for a long time. Then not long (afterward) he came back (to the starting point) and floated in the ocean for a long time. Then (it was) not long when a whale was seen floating in the sea. This is why a whale (always) acts thus’. Whenever he travels around (and) whenever he arrives at the mouth of a river he usually floats around (there) for quite a little while. Now (S‘a’ku) floated in the ocean for quite a while and then began to think in his mind: ‘‘I wonder in what direction will I go now should I arrive at the shore? Indeed, I will go first in a northerly direction.”” Then, indeed, the whale began to go toward the shore, and when he arrived inland, (S‘a’ku) stepped out from inside that whale. And after he arrived at the shore he sent the whale back into the sea, saying: ‘‘Thou wilt just travel in 96653—20—Bull. 676 10 15 20 i) Or 30 82 ; BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 k’-taif is qauwa‘ Is wuli’s-auk’ k'xas k !a’qaltxam, k’is aii nii’nstxii kus hi’tslem. K'xas hi’k’e tai‘ ‘tiya*t s!a‘wa k’ liqa’xam; tai‘ na’k's ma’qait-s-hi’tslem ‘ ya’tsi, k'xas ki’mhak’s k-!a’qaxam.”? Te- muha mis Lxayai’tx i’mstat-s-pEya’sauwist tem-axa mu™’hii Lkii’. I’mstr tem kus itiya‘ hi’k’e ts!a‘wa ts-k’ !iqai’sk’ kus xa/mni.’ Temu™ ht k* liqai’ k’ !é’tsik’s, tem-auk’ t!xai’/nx ts-haik’. ‘‘K'in hi’te mu“ hi ma’lteqta?+ A’a, kin mu/mkuts!it k'ins-axa metsi’- tsk’ it k'ins-axa ita’ mEql/npat.’ Temu?’hi k'e’a mni’stekwalxa. Temu™ hi mis k’eai’ i’mstat-auk’ ts-haitk’, temu"’hi ayai’. Tem ‘Liya® qa?’tseE temu™’ hi kisk'ai’, temu™ hi ma’yexa. ‘‘K'in hi’ts mu” hi la* niinsa’a? A’a, kin mek’i/Ihiti ninsa’a qau’wis.” Te- mu™hti mehaya’nixa, te’mita hata’mr hi’k’e pa’haltxa kus le‘wi’ ismek’i/Ihadi.2 Tem k' rts muha tsk’ hai’ temu”’ht hi’k e Lqopti’ qa*’tsE. Te’mita ‘Liya‘ xi’si ti/nstmx,® temu™ hi ma’yExa. ‘‘Qa- ia’ xitsa’ tem ta’sin ‘Liya® tind’/‘wau?” Tem-uk® mu’hi Inai’, te’mita hata’meE hi’k’e pa’haltxa tas mpk i’lhtidi qoma‘ts-i ‘k’ qd’ tsE, la’Itas-auk” hi’ke quta’xa. Tem kets muhi tslimk’ éxwai’ is sa’Thack’ tem k'ets mu™ht palvi’yaLx kuts-pa’/halyust!emk’. Tem hi’k'e xa’Li sa’pnx. Is i/mste tem kus mepeli’‘pelit? kus hi’tslem ts-pa’halyust !emk’, 1a’Ita muku’s § palxi’yawicx as sti’Ihak’.2 Tem kets mu” ht qalpai’ Lqopii’, tem k' é’k é xisi to’nstex. Temu”’ hi ‘Liya® qa®’tsE tem k'Ets mu™’hi mehaya’nixa, te’mita hi’k’e suwa’- titsxa tas mEk‘i/lhidi kus hak’ ts-qa/lqalk’. Tem k’rts mu®’ha qal- pai’ tslimk’ éxwai’ kwas sii’lha‘k’, tem-uk® mu®’/hi palriya’Lx kuts- qa‘lqalk’. Is i’mste tem kus-uk" mepi’I‘pelit? kus hi’tslemk’ ts- qa’Iqalk’. Tem kets axa muh qalpai’ tqopui’. Temu’ht k é’ké tti’nstex.o Temu?’hi mis k eai’, temu®’hi xé’tsux". Temu™ hi ‘Liya® qa?’tse tem wi'lx na’tk'ik's. Temu"’hi qa?’tsz plii’ temu’’ht ‘Liya’ qa?’tsk tem ma’yExa. ‘‘K’in hi’te mu"’ha 1a qalpa’antnsa’a? K’-hi’te mu?’hi qas 14* ya’ tseLi tas na’tk'i? A/a, k’-qas tstidai’s ta’ntik’si.” "' Tem kets mu®’hi ke’a wahau’hitxa kwas tsiidai’s. Temu™hi ‘riya’ qa*’tse tem hi’k’e Lput’ya kus na’tk’', tem kets mu®’hi ma’yexa. » ‘‘K'‘isk’ai’xan-i, kin niinsa’a mu ht kus tstidai’s.’ Tem kets mu®’ht qalpai’ ma’yexa. ‘‘K’in 1 Contracted from mza*’qayutit-s-hi'tslem ‘a person having dentalia shells, a chief.” 2 According to an Alsea belief whales are washed ashore only in places where a chief resides. 3 Here ends S*u’ku’s role as a Trickster. Henceforth he takes the part of the Culture Hero, going from place to place, creating all kinds of things, naming rivers, and filling them with fish. Compare Frachten- berg, Coos Texts, pp. 21 et seq.; Dixon, Maidu Texts, pp. 27 et seq. 4 Transposed for mzla'teqta; la'/teqg SOMETHING. According to the English version of this myth S*i’ku first made for himself a blanket of deerskin, which became the prototype of ail‘blankets subsequently worn by the Alsea Indians. * It will be noticed that most creations are the result of a wish on S*ii’ku’s part. 6 tinhu- TO BE SATIATED. 7 Literally, “with feathers are.” 8 For tem kus. 9 A similar explanation is given by the Molala and Kalapuya Indians. See also Frachtenberg, Coos- Texts; p. 33. 10 Tn the English version of this myth S*t’kwis not yet satiated, for the berries still drop out of his nose. He then partially closes his nostrils with grass; this accounts for the appearance of hair on man’s upper lip. ll Transposed for Zenda’tk-ist. PRACHTENBERG] ALSEA TEXTS AND MYTHS 83 the ocean, only (once) every year wilt thou usually come ashore, so that the people (may) eat thee. Thou wilt not come ashore habitu- ally just (at) an ordinary place; only where(ever) a person having (many) dentalia shells will live, there thou wilt usually come ashore.” Then after (S‘a’ku) was through telling him this (the whale) went back into the water. And thus is it that a whale (does) not (choose for) his landing place just any ordinary spot. Then (S*a’ku) came out on the shore and began to think inside his — mind: ‘‘T wonder what shall I (wish) on (me)? Yes, I will have a bow, I will also have some arrows, and I will likewise have a quiver.” Then, verily, he had those thmgs. And after he was through (think- ing) thus in his mind he started out. Then not long (afterward) he became hungry; whereupon he said: ‘‘I wonder what shall I eat now ? Verily, I will first eat kinnikinnic berries.’ So he looked around, and ‘the ground just seemed to be red with kinnikinnic berries. Then he knelt down and began to munch for a long time. But he did not feel satiated (even) a little, whereupon he said, ‘‘ Why is it that I, on my part, am not getting enough?” So he looked back, and the kinni- kinnic berries merely appeared red right behind him, because (they) just went through him. Then he began to munch again, but still he did not feel satiated (even) a little. So (it was) not long before he looked around and (saw that) the kinnikinnic berries were just drop- ping out from his armpits. Then again he began to pull out some grass and put it into his armpits. For that reason (is it) that the people’s armpits are hairy way up. Then he began to munch again. Now at last he was getting enough. So after he finished (eating) he started out. Now (it was) not long before he came to ariver. He stood (there) a long while, and not long (afterward) he said: ‘‘I wonder again what shall I eatnow? I wonder what things shall live in this river? Yes, _ the salmon shall have it as (their) river.’’ Then, indeed, he began to call (fer) the salmon. Now (it was) not long before that river became full (with salmon), whereupon he said, ‘‘I am hungry; I will eat now these salmon.” But (after a while) he said again: ‘‘I wonder 10 20 25 30 84 ‘BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 hi/te mu hi Ja* txu’ntidi? A’a, kin ti’it!‘wantxai’m is pEsa’x k'is-axa la’quns.”” Tem k'rts mu™hi k'e’a ti’it!‘wantxai’xa. Te- mu™’hi mis tt!a’msitx, temu®’hi Lxwé’tsnx xamé kus tsiidai’s, Temu™ ht mis Ik’ liqai’tx, temu?’hi tk ilai’nx tem tind’/txénx. Te- mu” hi yasaufyai/nx. ‘‘K’-Lemi’staldi xa’kusin La’mxadoo, na’mk* sk’/Lxas hi’tslem Lowa’txayisxam.”’ Temu®’hi mis k'eai’, tem k'rts mu™hti xé’tsux". Temu™’hi ‘riya® qa*’tse tem qalpai’ wi’lx na/- tkik’s. Tem kets mu™’hi k’e’a qa?’tsr plii’ tem-auk’ txai’/nx ts-hartk’. ‘‘K’-qas la? hi’te mu’hi La/ntik’si anhi’u tas na’tk i? A’a, k'-qas meqai’t La’ntik’si.” Tem k’rts mu"’/hi ma’yprxa, “‘Laii’- hex-at!”)? Temu™ hi ‘riya’ qa?’tse te’mita mu™hi xLohai’ kus meEqau’t. Temu™ hit ynai’nx. ‘‘K’-hi’k'e tai® qani’x La‘ntik’si tas na’tk'!, k’is axa ita’ xa’mni ya’tsi kwas Lq6’tsrx.” 2? Temu”’hii mis k'eai’, tem k'Ets mu” ht xé’tsux". Tem ‘riya‘ qa*’/tsk tem qalpai’ wi'lx na’tkik's. Tem k’nts mu™hi k'a’tsiis qa?’ tsr ptii’, tem-auk’ t!xai’nx ts-hai"k’. ‘‘K’-hi’te mu’hii ni‘i ts-La/nk' ? A’a, k'-Kwa/- sl63 ts-la’nk’, temu?’hi ‘k’ ta’sin plii’x k’-‘Wai’dusk'-sl6‘ ts-1/ank’.” Temu”ht mis k’eai’,'tem ma’yrexa. ‘‘K’in qili’m td’qwis, kins ilt!i7 tas na’tk'!’) Temu®’ht ‘Liya* tsa?’mE hatd’qwixa, tem k'Ets muha ka®’tsts wi/lx tem ma’yexa. ‘‘K'in tsimai’m tsitstai’m.® Temu™’ht k‘e’a tsitstai’. Temu®’hi ‘Liya’ qa?’tsk te’mita auli’ kus aki"’ ° ha’panx ts-xama’liytk’, temu®’hi pa’lhuyux" kuts-kuntsi’sk’.7 Tem kets mu ht Lxapi’yut!itx® k !é’tsik’s. Temu®’ht '‘k tsk’itxa’- yu, tem hi’k’e lama’yt kus tsk’i™’tsi. Tem tai® ts-sa’qauk’ ® kim ptlai’x. Temu™’hi na’k'eai ‘k’kus tsk’i/txayi kus xa’mni, tem Limk’i/lwiyi-s-le'wi’..°. Temu™’hi mis k’-xé’tsi tem ma/yexa. ““K’-Tsa’tstait!-sl6 4 ts-La’nk’, 1la’Itasin tas hi2’k'i tsa’ tsital.”’ Tem is i’mstr tem kus Lthilkwai’sinx kus utsa’tstat, 14’Ita mis k’Ets imi’stal. 3 Temu"’hii xé’tsux" t6’qwis, temu®’hti itiya’ qa?’tse tem wi’lx ni’skik’s to’qwis. Temu®’hai mis Leai’sx tsqa’mt!a hi’k’e kus na’tk'', tem ma’yExa. ‘‘Mu™’hi hi’k’e aqa@t tas na’tk”:, k’-hi’k’e qauwa* kus la? ta’ntk‘isi.” Temu™’hi mis k’-axa xami’mi, tem haya’ntx k'at’k’s, tem LEai’sx kus k' lil hi’k’e La’xalt. Temu?’ht 7 1 That is to say, ‘‘Come up this river!”’ 2 For a full explanation of this remark see note 10. 3 Simplified for Kwa’s-sl6. Kwas is the Alsea name for Siuslaw River. é 4 Probably the present site of Glenada, a hamlet situated on the southern bank of the Siuslaw River, some 6 miles from the ocean. It was a Lower Umpqua village. 5 While translating this story from the original English dictation, the collector omitted an important incident which is here supplied. Before beginning to spear, S*t’ku decided to smoke first. Thereupon a pipe and tobacco appeared. S¢ii’ku filled his pipe, spilling some tobacco on the ground, and began to smoke. This is the reason why the Alsea use kinnikinnic as tobacco; because S‘t’ku dropped some on the ground where it mixed with the kinnikinnic berries. 5 Namely, Whale. 7 kunt’ts BAIT. 8 zp- TO JERK; -utx accelerative. 9 sa’qau Yakwina equivalent for Alsea sa’gal FISH-TAIL. 10 Literally, “became with water the place;” k-i’li WATER. The lake referred to is probably Tsiltcoos or Ten Mile Lake. " Literally, ‘‘line-fishing place.” PRACHTENBERG] ALSEA TEXTS AND MYTHS 85 how I willcatch them? Ohyes! Iwill makea spear and also a pole.” So, indeed, he made (those things). And after he finished (them) he speared cne of those salmon. Then when he landed it ashore he cut it open and began to roast it. Then he said to (the salmon) repeatedly, ‘‘My children will habitually do this to thee after they shall become people.’”’ Then after he finished he started out. And not long (afterward) he came to a river. Then he stood (there) for a long time and thought in his mind: ‘‘I wonder now what (beings) shall have this here river as (their) river. Oh, yes! the Sturgeon will have it for a river.’’ So he said (to Sturgeon), ‘‘Climb up here!”’ Then not long (afterward) a Sturgeon began to climb up. Then he told him, ‘‘Only thou shalt have this river for a river, and, further- more, the Whale will live in that lake.’’ And after he finished (this) he went on again. Then not long (afterward) he came once more to ariver. Then he stood (there) for quite a little while thinking in his mind, ‘‘I wonder now what shall be its name? Yes, Siuslaw will be its name, and (the place) where I stand now will be called ‘Wai’dusk’.’” Then when he finished he said, ‘‘I will go upstream that I may exam- ine the rivers.” Then he did not, go very (far) upstream when he stopped for a while (at a certain place) and said, ‘‘I will try to fish with a pole.” So, indeed, he began to fish with a pole. But (it was) not long before a monster appeared (who) opened his mouth and bit at his bait. So he jerked him quickly to the shore, and where (that monster) fell (to the ground) it split the mountain into two, and only his tail was sticking out. And the (place) where that previously mentioned whale fell became covered with water. Then as (S‘t’ku) was about to depart he said, ‘‘This place will be called Line-Fishing Ground, because I was fishing here with a line.” And this is why line fishing is bemg done (now), because he did so (at that time). Then he went on up the river and arrived not long (afterward) upstream. And when he saw the (several) rivers all over (this region) he said, ‘‘ Now these rivers are very good; all beings will have them for (their) rivers.” And then when he was about to turn back he looked across and saw a smooth rock. So he went to it 86 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 p!i’xanx, tem tlimsai’nx ya’sau: ‘‘K’ai’I Lahaya’ni®yai xa’kusin La’mxad6o hak'ini’k’eai qaik’ tasi’n-axa xaimi’sal, na’mk’ sk’Lxas hi’tslem Lowa’txayisxam.” + Temu®’hi mis k’eai’ tem-axa mu®’hi hali’yik’s ayai’.? Temu®’hti mis-axa wi’Lx hali’yak’s, tem k-Etsmu?’hi 5 xé’tsux".? Temu?’ht ‘tiya® qa*’tse tem k’ets muha galpai’ wi’lx na’tk’ik’s, tem k’ets mu®’ht yHai’nx. ‘‘K’-ita® nix qas tsidai’s fa/ntk'ista.”* Temu®’hii mis Lxai’nx i’mstat prya’sauwist, tem k’ rts mu™’hi xé’tsux". Temu®’hai mis wi’lx na’k’s ‘k kus wuli’tsx kus nEqa’xamxt!, tem k’Ets mu®’hi Lohai’ kwas tsk’ ?’tsi. Temu®’hi {0 mis qauxa’nk’s wi’lx, te’mita tskwayi’tx kus aki’ ‘k’pi’isxai hak’iqé’xan-i kwas tsk'i’tsi. Tem k'nts mu"’hi ma’ypxa. ‘“‘K'in phainsa’a la* hi’te mu” hi?” Tem k'rts mu?’hi k‘e’a ayai’ qxe’nk’s, temu"’ht mis wi’lx na’k’s ‘k'kus tskwayt’Ltx kus aki’, te’mita mu™ ht LeEai’sx tas la’tmq ‘k hi’k’e ptiwi’x, Lxat tskwi’stsuxt. Tem 15 k'au’k'Ets mu’ht t!xai’nx ts-haitk’. ‘‘K‘irxa’n hi’te mu®’ht lltqa’a? A’a, k'irxa‘n hi/k'e muha imi’sti, k'ivxai’i ni/nstxai xakusi’n La’mxaddo kwas tskwi’stsuxt; k'erxa’s mehwi®’kiisti ts-La’nk’, temu™’ hai kwa’sitx a‘ituxt kis xa’mnitsLo ts-La’nk’.” Temu™ ht mi’si-x Lxai’nx, tem k'Ets-axa mu”’ht Lohai’, temu?’hi °20 xé’tsux". Temu®’ht ‘riya’ qi’ tse tem k'Ets-axa mu?’hi wi'lx qalpai’ qxe’nk’s. Temu*’hi ayai’ kwas neqa’xamxt! tem wi’lx kus ~ na’tkik’s, tem k’Ets muha hala’tsi i’mstm yEai’nx. ‘K’-qas tstidai’s ita® la’ntik’stai.’” Tem k'nts mu’ hi xé’tsux". Temu™’ht kets tsqé@’witx kus na’tk’, kis muha l’6’tsai i/mstE yna’a. Is 25 i’‘mste tem kus hi’k’e qauwa* metstidai’st kus na’tk’. Temu™’hi iniya® qa?’tseE tem Leai’sx kus tsk’i’tsi ‘k'hi’k’e ni’sk’ik’s k6’k"s- auk’ ya’xex. Temu®’hi mis tryi’Itx, tem piltkwai’. Temu™’ht iniya’ qa*’tse tem ma’yExa. ‘‘K’isk’ai’xan-t, k’in hi’tx ]4* niinsa’a? A’a, kin phainsai’m ko’k"s.” Tem kets mu"’/hi mis wi'lx k' !i'lk’s, 30 tem kets mu”’hii Leai’sx kus ]a* ‘k'ya’tsx kwas k lil. Tem k’Ets mu*’ ht Loqudi’nx xam* temu®’hi ma’ynxa. ‘‘K’in hi’te mu”’hi tqélk'i/i? A’a, k’in ha’itd- ts-1a’nk’.””. Temi’Lx muha yeai’nx. “Kip hi‘k'e muha ‘k'tas k''l ya’tsi. Kips is txatowai’-sl6 ts!i’walimuxs,> kips pki’tsitxi xa’kusin La’mxadoo, kips ni’- 35 nsitxt.”’ Temu®’hi mi’sitx Lxai’nx, tem k'rts mu ht iqamai’nx mEqami‘nta, tem-axa aya’yususx k’ !é’tsik’s, tem qaxtai’nx temu?’ht nunsai’nx. Temu®’hi mis k‘eai’, tem-axa qgalpai’ tkii’. Temu?’hi mis-axa wi’lx kd’k"s, tem LEai’sx kus 1a? ‘k’ tsk’itxé’ hata’mm® hi’k'e qomt’qwim. Tem k'rts mu®’hi tsimai’nx xam‘, te’mitauk’ yai’xa 40 is hai®® pa’tk'st. Tem k'rts mu®’hi stqwa’tsiLx tem tsputi’m. - “K-hi’k’e sa’nquk’e® pin Lan.” Temu’’hi mi’sitx Lxai’nx, tem - 1 This rock can be:still seen to-day. 2 Along the northern bank. 3 Going northward. 4 Transposed for tend’ tk-ista. 5 Contracted for ts/aiwalt'yemzus. 6 Described to Farrand as an aquatic plant which opens and closes when touched; probably anemone. Described to me as a blue oyster which opens and closes when touched; probably roseate. FRACHTENBERG] ALSEA TEXTS AND MYTHS 87 and marked it, saying, ‘‘(I do this) so that my children, on becoming people, may always look at (the place) from where I turned back.” Then when he finished he went back downstream. And after he arrived at the mouth of the river he started out (northward). Then not long (afterward) he came again to a river and said to it (thus), ‘“Thee also the salmon will have for a river.”” And after he finished speaking thus to (the river) he went on. Then when he arrived at where the beach ends he climbed up on the mountain (that was there). And after he arrived at the top he heard some monsters singing at the lower part of that mountain. So he said, ‘‘I will go and see what it may be.” So, indeed, he went down, and after he came to where he heard those previously mentioned monsters he beheld (the place) simply full (with) those beings, several of them being black. Then he began to think in his mind: ‘‘I wonder what shall I do with them? Yes, I will fix them so that my children will (be able to) eat - those black ones; their name will be Sea-Lions, and the name of those big ones will be Whales.”’ And then after he was through with them he climbed up again and went on. And not long (afterward) he came down again. Then he went (along) that beach until he came to a river and likewise spoke to it thus, ‘‘The salmon will have thee also for a river.’ Then he started out, and whenever he came to a river he would likewise speak to it thus. Just for that reason all the rivers have salmon. Then not long (afterward) he beheld a mountain which reached out far into the ocean. And when he came near it he sat down. Then not long (afterward) he said: ‘“‘I am hungry. Iwonderwhat shallI eat? Yes, I will go out to look at the ocean.” So when he arrived at the rock he saw something that was living on the rock. So he picked. up one and said: ‘‘I wonder what shall Icall them? Yes, their name will be Mussels.” Then he spoke to them: ‘‘Now you will stay only on thisrock. Occasionally the low tide will (uncover) you; my children will gather you habitually and will eat you.” Then when he finished (with) them he picked up some, went back with them to the shore, roasted them, and began © to eat them. Then when he was through he went down to the water again. Then after he arrived again at the ocean he saw something on the ground seemingly bluish. So he tried one but (found it to be) ~ exceedingly tough. So he kept on kicking at it until it fell over. ‘‘Your name will be Roseate.” Then after he finished (with) them 10 15 20 30 35 40 88 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 k'nts-axa mu?’hi ayai’ k !é’tsik’'s. Temu®’ht mis-axa wi'lx k !é’- tsik’s tem pit®qé’, tem atsk’ai’. Temu™hti mis-axa Lq6du’tsxa, temu?’ha tk'i, te’mita hi’k’'e mu*’ht imi’stex kuts-pi"’tqait!pxk’. Is i’mstE tem hi’k’e mu®’hii imi’stex qa?/ltz. Temu®’hi mis k'eai’, tem k’-mu"’hi xé’tsux". Tem k'a®’tsis pLii’ tem ma/yExa. “K-hi’/te mu"’hi-slé ni’i ts-fa’nk': k'ta’sin pi"’tqal? A’a, k’-Pa’- a q , ‘wik’-sld ! ts-La’nk’.”’ -I’mst& tem kus i’/mstz-sl6 ts-la/nk’ , 1a’Ita mis qaqa’tsE tqaili’k’sanx-slo. Temu"’hi xé’tsux" tem wi’lx na’k’s ‘k’ kus tkii’x kus isk’i®’tsi, temu™ ha Lohai’. Temu®’hi mis wi’lx qauxa’nk’s, tem haya’ntrx temu®’hii LEai’sx kus aqf‘tit-s-lewi’. Temu™’ha qxenk'sai’. Tem- u2/hi mis wi’lx qxe’nk's, temu?’hi ayai’. Tem ‘riya’ qa?’tsH ya’xau, tem ma’yExa. ‘‘Kwaf‘la’ sins k’'a?’tsts Lohai’m, kins qalpa’a hainai’di-slo?” Temu®’hi mis wi’lx ‘nk's, t yal’ nak’ Lhainai’di-slo ? emu®’hii mis wi’lx qauxa’nk’s, tem ayai’ nak’s ik*kus mukwa/ntstit-s-le'wi’. Temu™’hti mis wi’lx tem ma’/yExa. hs “Kin ypita’yisxam tas ha?’k'1 kai] metsk’i’lamxtit-slo.” 2? Tem- ‘u"’hi mis k’eai’, temu®’hi-axa ayai’ qxe’nk’s, temu®’hii mis-axa wi'lx qxe’nk’s, temu®’ha xé’tsux". Temu®’hd iriya® qa*’tsr tem wi’/lx kus na’tk'ik’'s, tem k’-mu"’ht tq!ai’m. Te’mita hi’k'e hauwi’i Lkii’, te’mitatii hi’k’e auri’ tas aki’ meha’pata. Tem-axa kim xami’. Temu®’ha ‘riya’ qé*’tse tem-axa mu™ht qalpai’ tsimai’; te’mita mu™’hai 16’tsi i’/mstatxti, tem kets mu™’hi-axa qalpai’ xami’. Temu®’hi mis-axa wi'lx k !é’tsik’s, temu™”hi ma/yeExa. “Ky/ixan hi/te mu®’ht iltqa’a? A’a, k in-axa yipai’m Inlo’qudiytt is inai’s.” Tem k'rts-axa k'e’a mu®’ht ayai’, temu"’hii mis-axa wi/lx na’k's ‘k’kus qxéni’k'sal neqa’xamxt!rk’s, tem k' Ets mu’ ht qwanhutxwai’.is inai’s. Tem-axa mu?’hi ayai’, temu?’ht na’k'eai ik'suwa’tesanx kus imai’s, temu™hti minqga’xamxtlit s-le'wi’. Temu’’ ha mis-axa wi’lx kus na’tkik’s hak’imi’k’eai ‘k kus-axa xémi’sal, temu®’hi tsx’ipai/nx kuts-qwa/nt‘k’ k‘i’/lok’s, temu™’ht Its!a’ya kus natk'?. Temu®’hi tq!ai’, temu"’hi mis wi'lx k'aii’k's, temu"’hii ayal’. Temu™’hi mis wi/lx ku xi’yatsik’s, temu®’/hi hau’k's- metskwa’halx, temu®’/hi hi’k’e is qauwai’-sld pinai’. I’mstk tem kus hi’k'e is qau’wai-slo metsk ila’maxtit-sl6 kus Ya’xaik’ > la’Ita mis imi’stal. Tem-axa itaf mu"’hi qaqa’tsE tqaili’k’sanx-slo. Temu®’hi mis k‘eai’, temu™ hi xé’tsux", temu®’ht wi'lx na’tk’- auk’s tem k'gts mu"’ha yrai’nx. ‘‘K’-qas tsiidai’s la’ntik’stt.” Temu™’ hi mis Lxai’nx i’mstat pEya’sauwist, temu™’ht xé’tsux". Temu™’hi iniya’ qa?’tsk temu™’ hi-wi'lx qalpai’ na’tk'ik’s. Temu?’ht k'a®’tsiis qi*’/tse pLiii’ ya’sau. ‘‘K’-nitsk’ hi’te-slo ts-la’nk'? A’a, 1 A promontory below the Alsea River; probably Cape Apache. 2 See Boas, Chinook Texts, p. 92. 3 Called now Yahach. A small creek in the most southern part of Lincoln County, Oregon. In former times an important Indian village was situated there, which served until 1876 as a reservation. FRACHTENBERG] ALSEA TEXTS AND MYTHS 89 he went back to the shore. And after he came to the shore once more he lay face downward and began to sleep. And when he woke up again he arose. (To his surprise) the place where he lay face down (showed plainly) so. This is why such (a mark can be) always (seen there). Then after he finished he was going to start out. But he stood a while and said: ‘‘I wonder now what shall be the name of the place where I had been lying down? Certainly, the name of the place shall be Pa/‘wik’.” For that reason the name of the place is so, because he was the cne who named the place. Then he went on and came to where a mountain was touching the edge of the water. So he climbed up (there). And after he came to the top he looked around and perceived a pretty valley. So he began to climb down. And after he came down he went on. But he did not go (very long) and said, ‘‘How would it be if I should climb up for a little while and look at the place once more?” So then after he came to the top he went to where that pretty place (was). Then when he arrived (there) he said, ‘‘I am going to break wind right here, so that the place may have camas.” Then after he finished (doing this) he went down again, and when he came down once more he started out. Then (it was) not long before he came to a river, which he was going to cross. But just as soon as he came down to the water some monsters with their mouths open approached him. So he turned back there. Then not long (afterward) he tried again; but the same thing happened, and he (was forced to) turn back again. Finally when he came back to the shore he said: ‘‘I wonder what shall I do to them now? Yes, I will turn back and fetch some sand.” So, indeed, he went back, and when he came again to where he had gone down previously to the beach he began to scoop up much sand. Then he went back, and that place where he dropped the sand became a beach. Then when he:arrived again at the river from where he had previously turned back he threw out a handful (of sand) into the water, whereupon the river became dry. Then he crossed over, and after he arrived at the other side he went on. Then as soon as he came to that prairie. he walked around in different directions and began to break wind all over the place. This is the reason why the Yahach prairie has camas all over, because he did so (at that time). And, moreover, he also gave its name to this place. Then after he finished he went on and came (after a while) to a small river and said to it (thus), ‘‘The salmon will have thee for a river.” And after he was through speaking to it thus, he started out. Then not long (afterward) he came again to a river. He stood (there) for quite a little while and said several times: ‘‘I wonder what shall be 5) 10 15 20 30 90 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 k'-Wusi®’-slo ts-Ia’nk’.” Temu®’ha mis k’eai’, tem k'ets mu™/hi ma’yExa. ‘‘K‘in qulé’m to’qwis k'ins ilt !i’/i tas na’tk’?.””’ Tem k' Ets muha k'e’a quli’, temu®’hi wi’lx na’k’s ‘k’kus mEi’pstaxt-sl6, temu"’“hi ma’yexa. ‘‘K’in Lohai’m qauxa’nk’s kwas tsk’I”’tsi.” Tem k' rts mu®’hi k’e’a Lohai’, temu®’ht mis wi’lx qauxa’nk’s, tem hau’k’s mehaya’/nixa. Temu®’hi ‘riya’ qa*’tse te’mita qald’sik’s haya/ntex, temu®’hti ma’ypxa. ‘‘K’-riya® tas ha™’k i mei’pstaxt- sl6, tsafhi’sxa ati’i haluwi’k siyak’s.” Tem-axa mu"’hi qxenk’sat’. Temu®’hii mis-axa wi’lx qxe’nk’s, tem k’Ets-axa mu”’ht qaitsixwa*- yai’‘nx. Is i/mstE tem kus hi’k’e meqami’nt kus a’Ituxtit-s-k !il kus Texi/nk’.1 Las k’-k'im mei’pstaxt-sl6, sis ‘Liya‘ imi’stali. Temu”’ht mis k'eai’, tem k’Ets-axa mu’ht ayai’ hali’yak’s. Temu™’ht mis- axa wi'lx ‘hali/yak’s, tem k'ets mu"’hi xé’tsux". Temu™’hi ‘Liya® qa?’/tse temu™ ha wi'lx na’k's ‘k’ kus mek’ !i/lt-slo ko’k"s.? Tem k Ets muha k'a®’tsiis qa*’tsE plai’. Temu’hi Lhainai’trx kus k !il tem hi/k'e puii’t is xa’mnitst6. Tem k'rts mu™hi yeai/nx. ‘Kix hi’k'e muha imi’sti, k’itxai’I pki’tsitxai qakusi’n La’mxadoo, k'p’/txas ai/i ni’nsitxal.’ Temu®’hti mis k'nts k’eai’, temu”’hi xé’/tsux". Temu®’ht iniya® qa?’tsk tem wi’lx na’tk'ik's, tem k Ets yEai/nx. ‘‘K’-nix ita® kus tsiidai’s la’ntik’sta.’ Temu”’ha mis Lxai/nx, temu®’ha xé/tsux®. Temu®’hi ‘riya qa*’tse tem wi'lx qalpai’ na’tk'ik’s. Tem kets mu"’ht k‘a’tsis qa*’tse pli’, tem kets muha ma’yexa. ‘K’-nitsk’ hi/te mu"/hi-slo ts-la’nk ? A/a, k'-Yaqo’n-slé ts-la/nk’.” Temu®’ht mis k’eai’, temu™ hi xé/tsux". Tem hi’k'e muha is qau’wat-sl6é ya’tsxalxasxa kwas na’tk’’ nak’ kus wa’txal Is xa’met-s-le‘wi’ tem hi’k'e k6o’x® wa’txanx kus tpa’penhaut, tem ~hi’k'e mu™’hi imi’stex tsli’ts.4 Temu™’hi mis wi'lx ‘k' kwas haihaya‘t kus na’tk'', temu™ ht tqailk i’nx-slo ya’sau: “K-anhi’u muha Ma’1és ts-la’nk’.””) Temu™’hi mis Lxai’nx, temu’’”hii tdo’qwis ayai’, temu™’hi is qauwai’-sloO itsxai’xasxa. Temu"’ht na’k’ eai ‘k'k'a’tslisanx qauwa® tas la*, temu®’ht imi’stex ‘tas li’ts.® 6. SUDA’ ASTIT-s-EMO’/TSK EXLT!ENU’T ° FIVE THE BROTHERS (Collected by Farrand in 1900) Ik'i/Lx7 ya’tsx is xa’meEt-s-itsai’s. Temu®’ht is xa’met-s-lqé’st tem ayai’ kuts-hi/lkitx tar’tsit® ko’k's kwas na’tk’. Tem 1 A place on the Alsea River, about half a mile above Scott Mountain. 2 A smallisland in the Pacific Ocean; now called Seal Rock. 3 Literally, “‘He became habitually.” > 4 Contracted for tas fits. 5 5 Many incidents have been left out in rendering this myth into the native language. Practically the whole account of S¢ii’/ku’s journey from Yakwina northward has been omitted. In view of the importance of this myth, it is thought well to supply the missing incidents from the English version No. 25 (see p. 233). 6 This is perhaps the most poorly told myth in this collection. It lacks in clearness of narration and in definiteness as to subjects and objects of the action. I am inclined to believe that this is a Salish myth vaguely remembered by Grant and narrated to Farrand as an Alsea tradition. The five Thunder Brothers are undoubtedly the Transformers (Qiils) of Salish mythology. 7 Namely, the Five Thunderbirds and their sister. 8 Simplified for tztun'tsit; ttu- TO BATHE. TEACH MNEEEG] ALSEA TEXTS AND MYTHS eee Git the name of this place? Yes, Alsea shall be this place’s name.” Then _ after he finished-he said again, ‘‘1 will go upstream (and) will exam- ine the several rivers.’”’ Then, indeed, he started up the river and came (pretty soon) to where there was a cascade, whereupon he said, ‘“‘T am going to climb up on that mountain.” Then, verily, he climbed up and after he came to the top he looked around everywhere. Then not long (afterward) he looked into the sea and said, ‘‘This place here will not have a waterfall. (It is) too close to the mouth of the river.” So he climbed down again. And after he arrived below he began tearing (the rocks) up again. This is why there are many big rocks at Texi/nk’. Surely there would have been a waterfall there if he had not done this. Then after he finished he went once more down the river. And after he arrived downstream he went on. Then not long (afterward) he came to a place on the ocean where there was a rock. So he stood (there) quite a long while. Then he looked at the rock and (saw that) it was full of seals. Then he said of them, ‘‘Now they will just do it thus, in order that my children may catch and eat them.” Then after he was through he went on. And not long (afterward) he came to a river and said to it, ‘‘Thee also the salmon will have for a river.’ Then after he finished (with) it he went on. Then not long (afterward) he came to another river. So he stood there quite a little while and said: ‘‘I wonder now what shall be the name of this place? Yes, Yakwina shall be the name of this place.” Then after he had finished he went on. Now everywhere he per- formed by himself various things at those rivers, wherever he hap- pened to come. At one place he turned the shinny players into trees, and (they still) stand thus unto this day. Finally when he came to that big river he named this place, saying, ‘‘Now Columbia will be the name (of this river).’’ Then when he finished (with) it he went upstream and performed various things at every place. And wher- ever he placed all those things (they are still there) thus unto this day. 6. Tae Five THUNDERERS They were living in one house. Then one morning their sister went to the bank of the river to bathe. The tide was low at that time, and 10 15 20 25 30 35 92 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 ts!awi’x tem xa’met-s-k6’x" tsk'i’x is foqai’-slo. Temu*’hti mis yaxé’nx kuts-la’k ak’, tem k'i/mhak's kulfai’nx hak‘iqau’x. Tem- u’ha Ltai’. Temu®’hi mis-axa Kk !iqai’, tem hak iqau’x kwas k6’x" piltkwai’. Tem-auk’ tsqaisi’, tem-auk’ tsqamvai’nx ts-k !i’k ik’. Tem hi’k’e qa®’tsk ‘tiya® haya’ntxa. Temu®’ht mis-t axa haya’ntxa, te’mita hi’k'e ni’sk’ aili’k'i k6’x". La’Itas-1ta* kwi* te’mita ko’x" wa’txanx kus tskii’k’ !itx.1 Temu®’hi mis teni’sk’iyi, tem ainai’.’ Kus tmii’ tsk’ Exit !eni’t k'aii’k’s-axa 1a’q!auyusx. Temu?’ht mis- axa wi'ls~nx k'ai’k's, tem itiya® kK liqai’. Hi’k auk kim kuwi’x is kwé, ‘riya’ yu’xt mela’ninx k’-qat’keai mukitsliya’a. Tem- u“hi qasuwa’Ltnx kus kii’piina, k’-qa’tse 16’quta’a k’ai’l qa’tsE mukisliya’a. Temu®’hi mis k’-tkwi’mi, tem k'a®’tsiis tiit!‘wansxat’. Kilt !xa’yisx ‘k’ ts-a‘’qaik’ tem-axa ts-xaii’/sxaik’, temu”’ht kwa’- ida? kai’. ‘hax Lul, hax Lul, hax tut.’ + Temu?’hi mis tsqé’witx, te’mita hi’k’e ha’nk’ !iyisx tem ainai’. ‘‘Hai’aitist 1, LEi’Laxan ku Malé’tst.”® Tem-axa k'‘iqai’, tem Lra’laux kuts-hi’yak’ mis ma’qaxainx xaku’s mukwa‘sli. Temu®’ht qalpai’nx qasuwai’nx kwas xam* kuts-mi’tsk'ak’ qaku’s meku’mk", te’mita 10’tsi muha ita’ i/mstatxa: hi’k’e hunk’ !i’yisx. Temu™’ hi qalpai’nx kwas xam* qasuwai’nx, te’mita 1'6’tsi muha ita® i’mstatxt. Temu’hi mis qauwa LEa’mtiya kuts-mt’tsk'ak’, temu™’hi xas yu’xwis p!i/xanx. Temu"’hi tsa‘ti axa tstai’nx, temu™’hi qa’tsE mukisliyai’nx. Temi’Lx ° hi’k’e is xa’met-s-itsai’s ya’tsx, k' i’/k-uk" ya’tsx kuts- hi/yak’itx, kus kiipi’na. Tem hi’k'e qauwa® is pi’tskum tem aya’l ko’k"s tem-axa qauwa‘* tas 1a? wi’lalyusx, qauwa% hi’k’e la* na’/nsitxanx xaku’s kiipi’na. Temu™’hi kus mukwa‘sli ts-si’ tek temu®’hi ita’ qauwa* is pi’tskum aya’l, temita-axa tai® tkwa‘li’sla tem-axa Lqi’ma wi’lalyusx qauwa® is pi’tskum. Tem-auk’ mu”’ht axa mEt!ama/’niLx ik’ ts-haik’, na’mk k'ikuts’ haya’ntxa k’'i’k's, la’ita mis hi’k’e qauwa® 14? ni’nsitx, temi’Lx mu™’ht tHqod’tsE temi’Lx tai® tkwa‘li’sla nii’nsitx. Temu™’ hi misi/Lx Lemia/ntx qau’kuts-huldi’siuk’ kus mukwa‘sli, temi/Lx muha qai™hai’. Qauwa’titx hi’k'e ts-texk’ spai’tx temi’/Lx mu"’hi Iq!ai’. Temi’Lx wilx na’k eai ‘k' kus mrpaa’wunt- sld, temi’Lx hi’k’e qa?/tsE tspiiti’yisx, txai’I Lhainai’di na’k’slo qa?’/tsal. Temi’Lx mu®’hai qauku’s qala’xstet yEai/nx mis qxe’- nk'sld q&*’tsal, te’mita k'rts qaku’s mena’/tem tem yzai’nx mis qauxa’nk'sl6 qa?’tsal. Na’mk’ kau’k’Ets-axa tk, kis hata’mE 1 tskiil- TO BE ON TOP, TO RIDE. 2 The informant evidently could not relate the incidents during the journey to the land of her abductors. 3 kait- TO DANCE. 4 In imitation of the sound made by the shells while he was dancing. 5 Probably another name for Sea-Otter. 6 For example, Sea-Otter and his wife. 7k-Ets + -uku, 8 paa’wun SNAG. ’ FRACHTENBERG | ALSEA TEXTS AND MYTHS 93 one log lay on dry ground. So after she took off her clothes she piled them up there on top (of the log). Then she began to bathe. And after she came ashore again she sat down on top of that log. Then (soon) her eyes began to smart, so she closed them (for a little while). Then for a long time she did not open her eyes. But when she opened | them again, behold! the log was already far (in the sea). It was really a canoe on which she had sat down, but she mistook it for a log. Then when she was far (out) she began to cry. Those five brothers (her captors) were going back with her to the other side. And after they returned with her across she did not go ashore. She simply stayed there in the canoe, (since) it was not known yet who was going to marry her. So the Fur-Seal was sent (being told that) he should take her so that he might marry her. And as he was about to enter the canoe he dressed a little. He put on - his neck his dentalia shells and also his (abalone?) shells, and then went down to the water dancing. hd rut, hax cut. But when he came to her she just covered her head and cried, ‘‘Pray tell him I refuse that Malé’tst!”’ So he went back on the shore and informed his cousin that that woman refused to marry him. So that Sea-Otter sent again another of his younger brothers, but the same thing hap- pened again; she just covered her head. Then again he sent another one, but likewise the same thing was done. So after all his younger brothers had gone he finally went to her himself. And now (to his) surprise she went back with him, and he took her as his wife. Then they were living in one house, (and) their cousin, the Fur-Seal, lived at the other end of the house. Every day he habitually went out to the sea and usually came back with all kinds of things; all sorts of things that Fur-Seal was constantly eating. And that woman’s husband he also went (out) habitually every day, but he usually came back every day with only crabs and clams. Then she was sorry in her mind about it whenever she looked at the other end of the house, because he was eating all kinds of things, while they were eating only crabs. Now when the brothers of that woman found out (that she was carried off) they began to get ready. They took along all their (fight- ing) implements and went across. Then they came to where there was a snag, and they floated (around there) for a long time, so that they could see which way it (would) stay up the longest. Now the eldest brother told them that it was (staying up) for a longer time (when the waves pressed it) downward, but the youngest brother told them that it remained (on the surface) for a longer time (when the waves bore it) upward. Whenever it rose (to the surface) the abalone 5 10 15 20 25 30 35 94 BUREAU OF AMERICAN ETHNOLOGY [BULt. 67 hi’k’e ha‘ya/nitxam tas si’q". Is i’mste tem kus k’rEts ptsisa‘yai’ } kus mEna’tem, 1a’tta mis-G aya’hanx ? kus si’q'.8 Tem k'Ets mu"’hi metsa’saux. Temu®’hi mis-auk’ axa tk’i’, temi’Lx mu™’hi meExa’- yusx. Temu®’ht mi’sitx stink’ i’ypm, te’mita kets hi’k’e ‘walhai’ kus kwi"/‘ts tit, ‘“Eé, sin xwe’xwé ‘k'tsxina’ya, a/lk’xtip k’a®’tsis!” La’Itas hi’k‘e tsld’quti kwas si’q?. Temu™’ht misi’Lx tsti/nk' txEm,* temi/Lx muha aya’yem. Temi/Lx mu™’hi qalpai’ wi'lx na’k eai ik hi’k’e piwi’x tas xulpa‘tsit!. Namk’ k'n’Lxats ilai’, kis hi’k'e yuxé’i kus pi’tskum. Temi’/Lx mu ht ha*’tse tsitsk’ !ayi’Lx, te’mita iniya’ xam* Limk’!é’ntx. Tem k’rts mu™ht Lqamai’ kus meEna’tem as k' lil tem k’ELxa’ts mu™ht pilts!inx, tem hi’k’e tkwal‘a’ya temu™’hi Lxat tem hi’k’e tsana’itik'sai. Tem k'Ets muha tqamai’nx ya/sau: ‘‘K’-riya® la* pin Lan, k’-hi’ke tai‘ xulpa‘tsit!. Kip fowi’t!itsi xas kla’mtstmm ts-la’mxadoéok’, sips pxa’mintxa.”’ Temi’Lx mu’hi xé’tsux". Tem ‘itriya® qa*’tse temi’Lx LEai’sx kus 1a? tspi’itx qauwaisa‘ts-uk® k'Eq6’tsitx. Tem kets muha ma’yrxa kus mena’tem. ‘‘Pa’len xitsa’ tem kus hi’k'e thaya’nauinx, tem kus iziya® tsitsk’ !i’~nx?” Temi’Lx mu™’hi tsitsk’ !ayai’Lx. Temu™’ht ‘riya’ qa?’tse tem tsqa’mLiyi, tem hi’k’e tra’lk'tiyi-sl6, tem-axa puqwé’ninai-slo, te’mita kiLx iniya® yai’xstoxs. Tem k'rts mu™ht p‘ti’nx kus qwé’nin ya’sau: ‘“K'-riya® 14? xam Lan, k’-hi’k’e tai® qwé’nin. K’-hi’k’e timi’staldt xasuwi't.”” Temi/Lx mu™’ht xé’tsux". Temu"’hi misi’Lx wi’lx k'aii’k's, temi/Lx tink’ ai’/nx k6‘k"s xa’kuts- hala’k'itx temi/Lx aya’yususx itsai’sik’s. Temi’/Lx mu’hi pilai’. Tem ‘riya’ qa?’tsé te’mita k nts ma’yexa kus mena’tEm. ‘‘Hata’mE Lut’ asi’n tsi’tsik’ ! kwas qau’x qi™wi’x. Qai® kwaa’ las lin qu’mhat ata’sit pxa’mnitxanx?” Tem k'rts mu" ht yEa’~nx. ‘‘Ami’stis ta'muqwa ?”’—“intan hi’k'e LEya’saux.” Temu™’ hi ayai’ ts-qu’m‘tik'ELx Lqaya’kwalsxamst.6 Temu™’hi mis-axa wi’lx, tem-axa wi'lsusx tas tkwa‘li’sla. Temu™’ht ‘Liya* qa?’tse tem Its!uwa’sitx kus ts!i’ax'au, te’mita kets mu™”hu Loqudi’‘nx xaku’s mEna’tem ya’sau: ‘‘K‘in i’tstsi ‘k’sin a’hal’ sin psi/pxantxus.” Tem k‘au’k'Ets s‘ai’nx qaux Lkiltli’sik’s tem qaxtai’nx. 1¢sas- TO WIN A POINT. 2qaih- . . . -U TO WISH. 3 The real meaning of the preceding sentences may be suggested as follows: ‘‘ A log blocked their way, moving up and down with the waves so that they had the choice of either going over the snag while the waves bore it down, or else shooting the canoe over it while it was partially submerged. A debate arose as to whether the log would remain for a longer period under or above the water. When exposed to the surface, the log was seen to be covered with abalone shells... The youngest brother wanted to obtain these shells, and insisted for that reason that it would be better to go over the log while it wasexposed. He won his point.” 4 Instead of sti/nk-trem. 5 For qau’'k-eai. 6 gaiku- TO LOOK FOR FOOD AT LOW TIDE. : 7 Meaning obscure. The informant claimed these words are archaic and out of use owing to the fact that ~ they resemble names of dead persons. The meaning of this sentence seems to be: “Iam going to eat (these embryo crabs) even if they are my future nieces.” so FRACHTENBERG ] ALSEA. TEXTS AND MYTHS 95 shells (that were on top of the log) flashed rather (prettily). For that reason the younger (brother) tried repeatedly to win (his point) because he desired those abalone shells. Finally, he won his point. So when it rose again (to the surface from) inside (the water) they paddled (toward it) with (the canoe). And when they came under it in the canoe the steersman suddenly began to shout, ‘‘Hey! that paddle of mine is caught; do you stop a little while!” In reality (he made them stop while) he was just pulling off those abalone shells. Then after they had passed under (the log) they went on in the canoe. Then the next time they came to.a place that was just full of snipes. Whenever they flew up, (they darkened the horizon so that) the sun would simply disappear. Then in vain they kept on shooting at them, but they did not hit (even) one. So the youngest (brother) gathered many rocks and threw these at them; whereupon many (snipes) fell down and some of them got crippled. So he gathered them up, saying, ‘‘ Your name will be nothing; it will be only Snipes. The children of the Earth-people will enjoy you whenever they will hunt you.” Then they went on. And not long (afterward) they saw something floating far away in front of them. Then the youngest (brother) said, ‘‘ For what reason are those (things) just looked at; why are they not shot at?” So then they began toshootatthem. Then not long (afterward) it became foggy, then a calm set in all over, then (the ocean) became foamy, and they could not get through (anywhere). So (the youngest brother) blew (at) the foam, saying: “Thy name wilf be nothing; it will only be Foam. The wind will always do this to thee.” . Then they went on. Then after they came at last to the other side; their sister met them at the bank and went with them into the house. Then they sat down, and it (was) not long when the younger (brother) said: ‘‘It seems (to me) that (this) looks like my arrow which is sticking up (there). Who knows, (it may have been) really our brother-in-law (for) whom we have been hunting?”’ But he was told (by his other brothers), ‘‘For heaven’s sake, keep quiet!’’—‘‘I just said this (for funy.” Then their brother-in-law went to look for food. And when he came back he brought with him some crabs. Then not long (after- ward) a little crab began to crawl upon him, and the younger (brother) caught it, saying, ‘‘I am going to eat this even if it will be my future niece.’ So he put it on top of the fire and began to roast it. 96 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Temu?’hi k'imni’ kuts-qu’m‘tik’ ELx, tem Lx-auk’ i’/mstz ts-hai"k’ , ts-pEnt’nsatxusk’itx kis tqé’In. La’ Itas lta q6’tsz k’r’Lxas Lqé’In, la’tta muku’s ' qaxtai’nx qaku’s mena’tem kuts-si’pxanauk’.2 Tem- u’ht mis t!ili’ kus k’ !il, temi’Lx mu®’ha tkinkt!a’nx. Temu®’ha 5 qauwi’s ki’inx kuts-ha’t!ak iLx, temi’Lx mu®’ht qalpa’Lnx xa’/meEnt! k'il@wi’tnx kuts-mit’tsk'ak’. Tem k'Ets mu™’hi psik !ayai’sx kus mena’tem. ‘‘Hi’k'auk’-wa kwa’k'its-qalemlai’sk'* quti’yrmts, na’mk’s kus quti’yEmts kwas kala’xkala!”) Temu®’hi misi’Lx qau- wa® k'iliwi’inx, temu"’ht k'ilwiyi’tnx isk !il. Temu®’hii mis La*tai’ 10 kus ki/la, temi’Lx mu®’ht Ita’qusau. Qau’wis kuts-ha’t!ak’itx Itq- 20 25 30 ) wai’txa, ‘‘boom.”’ Temi’itx hi’k'e mu®’ht tai’Lx qauku’ts-qu’m‘- tek’'irx. Tem k'etsmu’hi mi’sitx qauwa® Ita’qusau kuts-ha*’tlak’ kus mEna’tem, tem k’rts mu”’hi qa’halt ttqwai’txa kus mena’/tEm, las kets hi’k'e ‘k’ts-xama’tiyaik'ik’s ma’yExa, ‘‘bddm.”’ Kis mu”’hi Lxayasi’yalsxam,* ‘“I’psinxasxayauk’® sins k’ !i’k’s.”* Tem- u“hi mi/sitx qauwa® Itslisi’ya, temi/Lx mu’hi tihi’rnx. Tem k'rts mu hi psitai’ kus mena’tem, ‘ Hi’k’el-wa is qalxti’-sld ti- hi/In!” Te’mita kets mu®’hi k’e’a. Misi’Lx tihi’tnx temi’Lx hi’k’e ni’sk’ik’s haitsa’Lnx, temi’Lx tspuyi/Lnx na’tk’auk’s, Lxai’i ‘Liya® aii’L pqé’xasai’m. Is i/mstE temi’Lx qalxti’-sld tihi’tnx. Temu™’hi mi’sitx-axa Ik'i’sttnx, tem k’ets mu®’hi-axa tk’i’ kus mena’trm tem kets mu’ hi qauwi’s kus qala’xstet tsima’yux? ti’it!htina’yux® kuts Kk !i‘kik’. Temu™’ha tlxusai’ yai’x-auk’ ts-hai"k’ tem-axa xEltxusai’. Temu hii muxwi’nalx’ kuts-qu’m‘tik'iLx ts-itsai’sk’. La’k’rts-axa hauwi’i qxe’nk’s wi/lx kus kii’pina,* k'ilta’s-axa kim qalpai’m Lxtini’yisxam. K’‘is-axamu’hi qalpai’m Lohai’m k’i’ttas- axa kim qalpai’m.® Temu™’hi k’rEts wi’lx qxe’nk’s, k'is tswétlai’- xasxam."° Temu™hi Leya’hayi kus ko’k"t-s-k'i/li.". Tem k'rts mu™hi ya’tsxasx kus mena’tem. Qau’wis yeai’nx kuts-ha’tlak k’-t: haya’ntoxs, temi/Lx mu™’ht qalpai’nx kwasi’Lx psi’nix qalpai’/nx yEai’nx k'itx-aii haya’ntoxs. Tem k’ets mu®’hi yal‘yai’nx kus qala’xstet kuts-ha?’t!ak’, ‘“Mehaya’nalxayi kus pi’Iqan-auk’ ts-k’ !- Vkeik' !” *’ Temu™’ht kets haya’ntxa, k’is hi’k’e tqai’yisxam-slo. 1 tem-+kus. * The exact meaning is as follows: ‘They thought their brother-in-law was going to cook food for them. He, however, made up his mind to cook them in revenge for the death of his children, who wére devoured by his youngest brother-in-law.” 3 Consists of kwas; k--; ts-qgalamtai'sk:. 4 yais- TO WHISPER. 52’psin- TO BE RAW; -~tas reflexive; -r verbal; -ai imperative; -auk* suffixed particle. 5 He did not wish his eyes to boil lest he be deprived of his sight. : 7 zun- TO FALL. 8 After having repaired the roof of the house. ’ That is to say, again the roof fell down. 10 Because of his exertions while trying to repair the house. 11 Literally, ‘became high the ocean water.” 122 Ungrammatical; should have been ham k:/ik- FRACHTENBERG] ALSEA TEXTS AND MYTHS 97 Then their brother-in-law made a fire, and they were thinking that their future food was about to be boiled. In reality, however, it was they who were going to be cooked, because the youngest (brother) had roasted his little niece. Finally, when the rocks where hot, they (the five visitors) were bound. Then their eldest brother was first placed in (the kettle), and then his younger brothers were put in one at a time. And the youngest (brother) was constantly wishing (to) himself, ‘‘I wish he would just put me into the curve of the pot when he puts me into that pot.’ Then after all were put in they began to put in the rocks. And when the water began to boil they burst. First their eldest brother began to burst, ‘‘boom!” And their brother-in-law was just watching them. Then after all the elder brothers of that younger (man) burst then he pretended to burst, although he just said with his mouth ‘‘boom!” All the time he was whispering to himself, ‘‘Don’t get cooked, oh, my eyes!” Now after all became done they were spilled out. Then again the younger (brother) began to wish, ‘‘May we be spilled at some hidden place!’ And, verily, thus (it was done). When they were spilled, they were carried far away and dumped intc a small river, so that they should not make a bad smell close by. For that reason they were spilled at an out-of-the-way place. Then when they were left (alone) again’ then the younger (brother) got up again and now he tried to fix first the eyes of the eldest (brother). ‘Thereupon it began to rain very hard, and the south wind also began to blow. Then their brother-in-law’s house kept on coming down. No matter how often the Fur Seal would come down again, it would nevertheless fall there once more. Then he would climb back again, but once more the same (thing) would happen there. Then finally after he came down (for the last time) he started to defecate (all) over himself. Then the sea became rough, but the younger (brother) was (still) doing various things (by) himself. First he told his eldest brother to open his eyes, and then again he com- manded those other three (brothers) that they should open their eyes. Then he said repeatedly to the oldest of his elder brothers, ‘“Keep on opening thy rotten eye!” And whenever he opened it it would just lighten all over. Then he told those three (other) elder 96653—20—Bull. 67——-7 Or 10 15 98 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Temi’Lx mu"’ht yEai’nx kwasi’Lx psi’nLx kuts-ha*’t!ook’, k'1/Lx-aii mEhaya’nalxam. Temu?’hi misi’Lx-ati axa qauwa®@ haya’ntx, tem k'n’/Lxats muha yeai’nx k'i’Lxa-ai qauwa® mehaya’nalxam. Temu™ht k'eLxat’ts' Lehayaé’niyt, kis hi’k’e Lqai’yisxam-slo. Temu®’hii mi’siLx k’eai’, tem k’ets mu™’ht kus qau’wis pi’Usxa‘ya’a ts-haitk’ ? “aaah.” * Tem k’ets mu®’hi mis k’eai’, tem yEai’nx kus qala’xstet kuts-ha*’t!ak’ k'-@ pi/isxa‘ya’a ts-hai"k’.2 Temu®’ht mis k'eai’, tem k'eLxa’ts mu™ht yeai’nx. “Ai’xap mu™”ht! Kil-at xas qauwa® pi’tisxa‘ya’a tin hai: ‘aaaah, aaaah, aaaah.’”’ Tem- u’ha qamui’, temu™ ht yo’ltsuxsai yixai’nx-auk’ ts-hamk kus hm- ta’Ixusxamt. Las hi’k’e tas Li’qxamtELi is k6’x", te’mita hi’k’e qxenk’sai’. Tem k’ets mu™hi kus mekt’mk"Lx ts-mena’temk tem k'kts ma’yexa. ‘‘Kwa‘la‘ k’xiits as Mo’luptsini’sla* k’is 1’La Lxa- ma’k’ink’a’Isxam.” ® Temi’Lx mu™’ht phainsa’Lnx, te’mitaLx mu?’- hi k‘e’a wa‘na’. Temu®’hi mis qai’-sld, tem hi’k’'e qauwa®@ tas 1a? kulfal k' !éts, tem tskwayi’Lnx kus hi’tslem ‘k’pi’tsxai ts-qali’xk -hak'ik’ !é’ts. Temu®’ht phainsa’Lnx, te’mita tai® kii’ptina tsk i’x 20 25 30 35 40 hak’ !@’ts-Em is k6’x". Tem is i’mste na’mk’ k'ets kus tsa?/meE sii’- slotx, k'i’/kus k’ liqai’xam kus kiipi’na k‘is ‘wala’haitxam is hi’tslem, — la’tta mis imi’stal kus ta’ming’ ink’. Temi/Lx mu®’hi ma’yexa. ‘‘K’ul na’k’s-em mu™’hi ayai’mi?” Temi’/Lx mu™hi ma’yexa. ‘K~ il tsqanti’mi ‘k ta’s le‘wi’ qauwi’s mukwé’sta. Temu"’hi shs keai’mi k' lis mu®’hi qauxank’sai’m.” Tem k'ets mu®’hi ti’it!‘wantxai’ is kwé* kus mena’tem. Tk'1- lai’nx kus ini’ya tem meya’kanx.® Temi’Lx mu’hi mxEqo’tseta ayai’m. Temu®’hi ‘riya’ q4?’tse temi’Lx wi'lx Leya’tstik’'s. Tem kets mu?/hti ma’yrxa kus mena’tem: “A’lk'uxul a’ k'a®’tsts, kin phainsai’m.”’. Te’mita yra’Inx, ‘“Ami’stis hi’k'e ta*muqwa.’— “iniyas, k'in l'd’tsi mu?’ht phainsai’m.”’ Tem k'ets mu*’ht metsa’- sEx, tem k’pts mu®’hi k ligai’. Temu®’hi mis LEai’stinx, tem yEa’- inx; ‘‘Xa-iniya® a’ya! Aki™’ ‘k'ama’tsux"’ is hi’tslem.”’ Tem k Ets -mu’hii pxéltsisaya’Lx. ‘‘Nak’-n’n muha? Hanhii’u kin Le- ai’si.” Temu™ hi trsina’yremux", temu?®’ht Leai’sx, te’mita tai® ta’puxk'in tsinai’x. Tem kets mu™hi sa’pii kumi’kwalyd’Lx ya’- sau: ‘‘K’-hi’k’e Limi’staldi xas kla’mtslem ts-la’mxadook’.”” Tem kets muha piltkwai’ tem t!axut!ai’nx kwas k'a’tslisau ‘k ts-ya"’- salyust!exk’ hak‘iqé’xan ya’sau: ‘‘K’ex iziya® lama’tsitELi’ is hi’tstem. K’'-hi’k’e ta’puxk’in xam lan.” Tem kets mu™’ht mz- haya/nix, te’mita hi’k'e Lpa’ala tas hi’tstem ts-qé’kusk. Tem kets muha Lkii’, temu"’hi mis-axa wi’lx temi’Lx mu™’hii ayai’m. 1 kets + -Lt + -t. 5 samk‘ink*- TO DO MISCHIEF. 2 Literally, ‘‘will cause his mind to sound fre- 6 ya'ka@ CROSSPIECE. quently.” 7 @'mia ENTIRELY. 3 A sigh-like exclamation. 4It would seem that one of the Five Transform- ers was MO’luptsinisla (Coyote). FRACHTONENRG] ALSEA TEXTS AND MYTHS 99 brothers of his that they should keep on opening their eyes (slightly). Then when they all opened their eyes again he told them that they should all blink their eyes. And whenever they would blink their eyes 1t would just lighten all over. And after they finished then the first (brother) emitted a sound, ‘‘Aaah!” Then after he stopped then he commanded that older of his elder brothers to bring forth a sound. Then after he stopped then he told them (all) now: ‘‘Do you go then! We will all bring forth the sound ‘aaaah, aaaah, aaaah.’”’ Then night came, and it began to thunder very hard (and) it rained in torrents. Even those logs that were held fast came down. And then the youngest of the Sea Otters said, ‘‘It seems as if Coyote were doing so much mischief (all) by himself.” So the people went to see (those Thunderers), but they were gone, ndeed. And when day- light appeared all over everything was just piled up on the shore, and a man was heard (some)where (as) his shouts sounded from the beach. Then they went to see him but (saw that it was) only Fur Seal lying near the edge of the water beyond a log. And this is why, whenever it storms very hard, the Fur Seal goes ashore (and) keeps on shouting at people, because he did that at that time. Then (the five Thunderers) said, ‘‘Where shall we go now?” Then they said: ‘‘ We will first travel all over the world in a canoe. Then after we are through we will go up to the sky.’ So the younger (brother) began to make a canoe. He split a tule reed and put a(nother) piece across it. Then they were going to travel in that. And not long (afterward) they came to a village. Then the younger (brother) said, ‘‘Please, let us stop (here) -a little while; I will go (out) and see.” However, he was told, ‘‘There now! Just keep quiet !””—‘‘No! I am going (out) to see just the same.’ At last he won (his point) and went ashore. And when he was seen he was told, ‘‘Do not go (any farther)! A monster is killing all the people.” So he began to inquire about it. ‘‘Now, where is it? I want to see it.” Then it was pointed out to him, and he saw it, but (it was) only (a bunch of) burs sticking out (from the ground). Then he scraped his feet on the ground, ran around, and said, ‘‘The children of the Earth People will do that to thee habitually.” Then he sat down and began to pull out those that were sticking in the soles of his feet, saying: ‘Thou wilt not kill off the people entirely. Thy name will be only Bur.” Then he looked around and (saw that) the peo- ple’s bones were just white. Then he went down to the water and, after he came back, they went on. 100 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Temu™’ hi ‘niya® qa*’tsE temi’Lx wi'lx qalpai’ Leya’tstik’s. Tem kets mu”’hi hala’tsi ma’yexa kus mena’tem. ‘‘Wili’mxal’ k‘a‘, kin phainsai’mi.” Te’mita k'ets muha hala’tsi yna’tnx. ‘‘Ami’- stis tafmuqwa!” Te’mita k'nts? hi’k’'e mu”’ht tixii’ ma’yrxa, 5 “L'd’tstin i mu®’ht phaya’nsex.” Tem kets mu™’hi metsa’saux, tem k'ets mu’ht Kk ligqai’. Temu’hi mis Kk !é’tsik’s wi’lx, tem yea’itnx. ‘‘iniya’ na’mk’ t’k’eai hai’ts wi'lal.’” Tem k Ets mu™ht pxéltsisai’, ‘‘Qaila’a xiatsa’?”—‘‘A’a, xe’Lk‘it-s-tsa’sidi k aux ya’tsx temau’x hi’k’e ama’tsux". is hi’tstem?’ Tem k'au’xuts 10 muha pxéltsisai’nx’ ‘‘Na’k'aux-n’n ya’tsx, k'i’naux ai’ phain- sa’a?”—‘‘iniyas. ‘riya’ né’mk’ ai’k’eai aya’sal k'i’mhak’s. Ama’- tsitxanxaux hi’k'e tas hi’tslkm.” Te’mita kts hi’/ke mu™ht tixwi’ ayai’ ya’sau: ‘‘La’tqaux-n/n xitsa’ temau’x ‘Liya® xas hi’tslem ts-lawi’Isalisk’ ?” * Temu®’hi mi’saux tsqé’wiLx, temau’x 15 pxéltsiisai’nx, ‘‘Ta’xtex-en ?” —‘‘Hi’k epstin phainai’stux".”’—‘‘A’a, k'xans-En* ai’i iltqa’yemts?”—‘‘K’‘i’pstin Ita ai’i hi’k’e Leai’stu. La’tqaixapst-e’n mu"’hi ?”—‘‘A’a, ha™’k’ xan ya’tsx, te’mxan hi’k e qauwa qati’k’eai tkwa’hasaldemtsx.® Temu®’hi qai’ k’x’ants* k‘wa’yemts, k‘is hi’k'e pa’lhiydi kuts-k eli’sk’ xakuxa’n spai’ kis 20 Iqaiti’yut!mmxus,® kis qé’ntoxs. Tem is i’mstr te’mxan ‘Liya* qau’k'eai tkwa’hasaldemtsx qalpa’yemtsx.” °° Tem k Ets mu™hi k lilhai’-axa kus mena’‘tem, tem k’ets mu"’hi x iltxwai’ is k il. Temu’hi mis Lxti’nx tsa’kulantit-s-k Jil, tem k’Ets-axa mu™’ht qalpai’ qaai’, tem k’au’xuts mu"’hi yeai’nx. ‘‘Hanht’u, k ipsti’n 25 tsima’ya _k‘wa’yi.” Tem k'nts mu™ht qau’wis kus qala’xstet k‘wai’‘nx. Tem k‘ets qaayu’x" kus k'!il, tem kets mu?’hd t!xu‘- yai’nx hatsi’l mis Iqaai’tux?. Temu?’ht mis Itslila’ya, tem k'Ets mu™“ha k’é’k'é k‘wai’nx kwa’k ets-k'eli’sk'.1. Temu™’hi mis Lxai/nx, tem yeai’/nx. ‘‘K’ex hi’k’e tai‘ mu hi limi’stalm. Na’mk 30 sxas Ikwa’hasalin, xas hi’k’e lowi’t!altxam, k'Exau’k’s” qauxa’nk’s si’yali * hams k !ik’s.”” Tem k’ets mu™’hi qalpai’nx kus mena’tEt tem k'rts muha ita’ hi’k’e imsti’nx.. Temu"’hii mis Lxayai’tx, tem k’ts-axa mu"’hi tkii’. Temu®’hii mis-axa wi'lx, tem k'ELxa’ts mu’ hi xé’tsux". 1 Contracted for wilt/yzmxat. 2 Note the frequent use of the continuative particles k-xts and k-is, Practically all texts obtained by Farrand were narrated in the continuative tense. 3 prélisiisa'yuLx would have been more correct. ‘ Literally, “Not to them two the people (had) their approach”; au? NEAR. & kis + -ran + -En. 6 k‘q- TO COPULATE. 7 Abbreviated for qau’k-eai. 8 k-Ets + -ran. 9 tqait- TO CUT OFF; -Zinchoative; -wtx accelerative; -t/zm transitive; -rus future. 10 An Alsea version of the Dentata Vagina motif. Compare Boas, Sagen, pp. 24, 30, 66; Farrand, Tradi- tions of the Chilcotin Indians, p. 13; Lowie, The Northern Shoshone, pp. 237, 239; Teit, Traditions of the Lilloet Indians, p. 292. Similar stories have been obtained among the Molala and Kalapuya Indians. 1 Consists of kwas; k’-; ts-k-ett’sk. i2keis +-2 + -auk-. 18 sj- TO ROLL EYES. FRACHTENBERG] ALSEA TEXTS AND MYTHS 101 Then not long (afterward) they came again to a village. Then the younger (brother) said, similarly, ‘‘Let us stop in the canoe a little while; I am going to see (the place).”’ But now he was told as before, ‘‘Do keep quiet!”” However, he just insisted and said, ‘‘Just the same I am going to see.”’. Then he won (his point) at last and went ashore. Then after he arrived at the shore he was told: ‘‘No one has ever come here (unpunished).’’ So he asked, ‘‘What is the reason ?”’—‘‘Oh! there are two women who live (here) and just kill all the people.”’ Then he began to inquire about them two. ‘‘Where do they two stay, so that I may go and see them two?”—‘‘No! No one has ever gone there (safely). They two simply keep on killing off all the people.’’ However, he insisted on going, saying: “What are they two doing that there is no (safe) approach to them for a person?” | So when he came to them two, they two asked him, “What dost thou want?”—‘‘I just came to see you two.’’—‘‘Yes, in order to do us two (some harm) ?””—‘‘Really just for the purpose of seeing you two. What are you two doing now?” .. . 10 15 20 25 30 30 102 BUREAU .OF AMERICAN ETHNOLOGY [BULL. 37 Temu"’ht ‘Liya® qa*’tsk temi’Lx qalpai’ wi'lx Leya’tstik’s tem k'rnts mu"’hi |'6’tsi i’mstatxi. Kus mena’tem ma’yrexa. ‘‘A’Ik’- uxul a’ k’a®’tstis, k'in phainsai’m.”’ Tem k'nts mu™’ht yra’Inx, ‘‘iniya®, sxas hi’k’e ami’stis ta‘muqwa!” Te’mita kets hi’ke muha tixti’. ‘‘K'in 1'6’tsin mu™hd phainsai’m k’inai’I LEai’si a’k'eai ‘ik'ya’tsx.’ Tem_k rts mu hi metsa’saux, tem k'Ets muha k‘ liqai’. Temu®’hi mis Leai’stinx, tem tink’a’mx tem yea’Inx. ‘‘Xa-iniya® a’ya! Tas aki’ k'ya’tsx. Ama’tsitxemtsal hi’k'e kus aki”’.”” Tem kets mu"’ht pxéltstisai’. “‘La’-n’n mu” hi tem hi’k’e tsa‘ ama’tsux" is hi’tskem? Hanhi’u kin LeEai’si.” Temu"’hai wahau’stex. A/’mtis-tuk" hi’k’e ts-yi?’salyust!exk’ 'tem- axa hi’k’e ni’nsist ts-pila’tkwaytk .!| Temu™’hi mis wi’lx, tem hata’meE hi’k’e si’sa ? tas mi’k'itx. Tem k'Ets mu’ht Lohayii’Inx.® Tem kets muha mekya’ktalx;* ‘‘Ii, k’ !Shayd’tsxacx.” Tem kets muha tpdi’nx kuts-si’yak” tem ayai’ Lk ilt!i’sik's tem Lpui’/nx kus mi’kitx vk‘ilt!i’sik’s-auk’. Temu™ ht lItaqwai’, ‘“‘tuk tuk tuk tuk.” Tem kets mu"’hi ita’ ayayu’susx k6’k"s temu®’hi tpdi’nx k'ilo’k’s ya’sau: ‘Kip hi’k’e xuna’ thaya’t!ats lilau Lowa’- txayisxam. Na’mk’ sis ts!awi’, k'ips hi’k e is loqai’-slo tsi’sitxam.” Temu?’ht mis k’rts k eai’, tem-axa mu?’ht k liqai’. Temu?’ht mis- axa wi'lx k’ !é’tsik’s, temu™’ha qalpai’nx k !ohayii’Lx kus mi‘k ixx. Tem k'Ets muha Loqudi’nx tem tkumsti’nx. Temu™’hi mis-t ts!ini’Lx, tem Itqwai’txa, “‘tuk tuk tuk tuk.” ‘“Xa-'Liya® lama’- tsitELi is hi’tslem. K’-niya® la? xam tan, k’-tai® mi’/k'iLx tqé’- Ik tauda xas kla’mtstEm. Kis lowi’t!itsi sis tku’msitxt.” * Tem iniya’ xuni’/disanx kus mi’k’irx. Is i’mste tem kus ma/mk 'itxat- sld.° Temu"’hi sis qauwa* hi’k’e xunii’disali, kis wa‘na’ mi’k iLx. Tem k'ets mu?’hi misi’Lx Lxayai’tx, tem k'Ets-axa muha Lki’ temi/Lx mu?’ht xé’tsux”. Temu™ ht ‘riya’ qa?’tsk tem k'ELxa’ts mu™’ht qalpai’ wi'lx LEya’- tstik's. Tem k'rts hala’tsi ma’yrxa kus mena’tem. “A’Ik’xul a’ k'a"’tsiis, k'in k'a® phainsai’m.” Tem kets muha k ligai’. Tem- u"’hd mis LEai’stinx, tem tink’a’Lnx tem yra’~tnx. ‘‘Xa-'Liya‘ a’ya! Tas aki’ ik’ya’tsx; ‘riya’ 6’keai k' ‘ila’hal hak‘aitsai’s.’ Tem kets mu"’ha pxéltstisai’. ‘‘Qaila’ xtitsa’ ?””—“‘A’a, hi’k eLx ptwi’x hape’/nk’ is itsai’s. Is i’mste tem hi’k’e ha’sk'exa tas hi’tsLeEm k'its-ya’halk’.’7 Tem k'ets muh pxéltstisai’. ‘‘La’-en mu™ht? Hanhi’u kin teai’si.’” Temu"hi aya’yustnx. Temu™hi mis wi/lstnx kus itsai’sik’s, te’mita tai® kus mek't’dist* puwi’x 1 Singular for plural. 2 Abbreviated for s7’sdtza. 3 Passive. 4katkl- TO RAISE FOOT. 5 A similar episode was obtained among the Molala Indians. 6 Transposed for mEmi’k-iLzat-slo. 7 Literally, ‘‘from their necks.”’ 8 A small bird; the species could not be verified. . FRACHTENBERG] ALSEA TEXTS AND MYTHS 103 Then not long (afterward) they came again to a village, and now the same thing happened as before. The younger (brother) said, “Please, let us stop a little while; I am going to see (the place).” And then he was told, ‘‘No! if thou wouldst only keep quiet.” But he just began to insist, ‘‘I will go just the same, so that I may see who lives (here).’”” And he finally won his point and went ashore. Then when he was seen he was met (at the beach) and told: ‘‘Do not go! A monster lives here. That monster is simply killing us off entirely.’’ So then he asked: ‘‘What is it that is wiping out so many people? I want to see it.” So he was invited (to come and look). Their feet were partly gone, and also their buttocks were partly eaten off. Then when he arrived (there) it just seemed as if fleas were buzzing. Soon they began to climb upon him. Then he danced up and down. ‘‘Oh! they are climbing upon me.” So he rubbed his leg and went to the fire, whereupon he rubbed those fleas into the fire. Then they began to burst—tuk tuk tuk tuk. Then he went likewise with some to the edge of the water and rubbed them into the water, saying: ‘‘You will just turn into small deerlike (beings). When the low tide will come, you will just hop around on dry places.” Then when he finished he went back to the shore. And after he arrived again at the edge of the water the fleas began to climb upon him once more. So he picked them up and put them between his teeth. Then when he closed his teeth they burst— tuk tuk tuk tuk. ‘‘Thou wilt not wipe out the people, the Earth People will only call thee Flea. (They) will enjoy thee whenever they will put thee between their teeth.’ But he did not catch all the fleas. For that reason there are fleas in the world. If he had caught all the fleas, there would be none (to-day). And now after he finished (with) them he went back into the canoe, whereupon they started out. Then not long (afterward) they arrived once more at a village. Then the younger (brother) said as before, ‘Please, let us stop a while; I will go and see a while.”’ So then he went ashore. And when he was seen he was met (at the beach) and told: ‘“‘Do not go! A monster lives here; nobody comes ever out of (this) house (alive).”’ So now he began to ask, ‘‘What is the reason ?”’—‘‘Oh! the outside (part of) the house is just full of them. For that reason the people simply die from starvation.’”’ And then he asked (again): ‘‘What is it, then? Let me see it.” So then they went with him. And after they came with him to the house (he saw that) only some birds 5 10 15 20 25 30 35 40 104 BUREAU OF AMERICAN ETHNOLOGY | [BULL 67 hape’nk’ is itsai’s. Tem k’ ets muha ma’yexa. ‘‘Qaila’ xutsa’ te’mip tslilo’xwétx? Las hi’ke ‘iniya® 1a*, hi’k etx-at k'ai’sk'itsx. Is i/mste tem kusi’tx xati’. Qaila’ te’mip ‘riya® na’nst!itx?” Tem kets muha ti’it!‘wanxai’ is tz’xwa. Temu™’ hi mis It!a’msitx, tem k'rts mu”’hi kul‘ai/nx: tem meqali’nx kuts-po’k'pek't!exk. Tem k'Ets-axa mu™hi ayai’ itsai’sik’s, mis Lxayai’tx pumkwé’nts!it.2, Tem kets mu®’hi taya- yu’Lx kuts-te’xwak’. Temu®’hi ‘tiya® qa*’/tszE tem-auk’ mu®’hi siyai’ tas kaka’yautuxs. Temu’’hti mis mrqami’nta siyai’, tem k'rts mu’ hi tt!exwa’yutlitx, temu™hi Ipi®’tqaya kuts-tn’xwak’. Tem kets mu™hi ayai’. Temu®’ht mis wi'lx, tem hata’mex hi’k’e hi'lal kuts-tn’xwak’. Tem k'sts mu®’hi hatai’nx tem k'Ets-axa muha aya’yususx kus mek-i’dist itsai’sik’'s. Tem k'nts mu®’hi hi’‘k’e yai’tsxa ti’it!htnai’nx. Tslimk'i’yux" ‘k'qd’tse kuts-1i’- xask’, tem k'im k'nts-axa qaa’yux" ‘k' ts-kusnt”’hayust!exk’. Tem k'rts tsipstxaniya’Lx tem k'nts kiitai’nx ya’sau: ‘‘K’riya® 14* ham Lan, k'-hi’k’e taié mek'a’dist. Kis hi’k’e mu”’hi tai* Limi’stalda xas kla’mtslem ts-La’mxadook’. K’-hi’k'e lowi’t!itsi, sis texwai’- tsi.”’” Tem k’ets mu?’hi mis Lxayai’tx, tem-axa tpai’nx, tem k'n/- Lxats mu’ hi yEai’nx. “Ai’xap-G mu*’hiqxen’k's!” La’tta mi’sitx qau’x ya’tsx kus hi’tslem, 1a’Ita mis hi’k'e merhi’lqtst!emxt? kus itsai’stuxs. ‘Temu?’ht misi’Lx-axa wi’'lx qxe’nk’s, tem k ELxa’ts-axa muha k'i’stnx. Tem k'Ets-axa mu®’hi Lkwéi’, tem k’Eerxa’ts mu™’hti x6’ tsux®. Tem ‘Liya® qa?’tse temi’Lx wi'lx Leya’tstik’s qalpai’. Tem kets muha hala’tsi ma’ypxa kus mena’tem. “A/’Ik’xul-wa k’'a®’tsis, k'in phainsai’m.” Tem kets muha k !iqai’, tem ayai’ itsai’sik’s. Tem qaai’ tem pxéltsiisa’Inx. ‘‘Hani’k’ ex-n’n wi'lx ?”—“‘A’a, tsqa- yu’natxa‘L ‘k'ta’s le‘wi’.’’—‘‘Xt’k' gp-n’n!” 4—“A’a, sin ha®’/t!oux k'itxa’n Lowa’staux.”—‘‘Temi’Lx na’k’-En?”—‘‘Is kwé’_xan-auk’ k'i’stnx.””—‘Te’mx ta’xti-E’n xam* xamk’! k liqai’?”—“‘‘Tra’nta ® hi’k’e phainai’st.””. Tem k’Ets-axa mu®’hi tkwi’ temi’Lx Lea’laux kuts-ha’at!ok'itx 0’k'eai ‘k'ya’tsx. Temi’tx mu™’hi qauwa® k fi- qai’ temi/Lx q&?’tse itsai’. Tem kets mu"’hi is xa’met-s-p1’tskum tem k’nts ma’yexa kus mena’tem. ‘‘Qaila’ xtitsa’ tem kusi’Lx ‘Liya‘ na’mk q6’t!em kus Leya’tsit?” Tem k’rts muha yra’inx. ‘“ntya’ a’! Sxas hi’k’e ami’stis ta‘muqwa.’’—‘‘Ina’nta® hi’k’e ya’sau.”’ Tem k'ets muha iniya® qa?’tsk tem k’Ets ma’yExa. “Qai hi’te la tem kus-uk" hi’k’e sa’ptlist kus puti’ya‘ ?””—‘‘Ami’stis hi’k’e ta‘muqwa.’’—‘‘T’Lanta hi’k’e LEya’saux.’’ Tem k’rts mu"’ht 1 ptui'nz would have been more proper, since the stem kulé- can be used with plural objects only. 2 kiints!- TO BAIT. 3 Rendered by Farrand “undermined,’? which rather obscures the meaning of the sentence. The informant probably meant to say ‘‘resting on posts.” 4 g- discriminative; wk: for @k*eai; -p 2d person plural. 5rta +-n. FRACHTENBERG] ALSEA TEXTS AND MYTHS 105 were in great numbers outside the house. So then he said: ‘‘Why are you, on your part, afraid of them? Really, it is nothing; they are only hungry. For that reason they are scratching with their feet. Why do you not give them food?” So then he began to make a trap of wood. And when he finished it he set it up and tied a string to its supporting stick. And then he went back into the house after he finished making a bait for it. And now he kept on watching his wooden trap. And not long (afterward) those small birds began to go into it. And when they went in he pulled quickly at it, whereupon his wooden trap fell down. So then he went (to it). And when he arrived (there) his wooden trap just seemed to move up and down. So he raised it up and went back with a bird into the house. And then just all sorts of things he did to it. He pulled out a feather from its tail and put it back. into his nose. Then he tied a string to it and made it dance, saying: ‘‘Nothing will be thy name; it will be only Mek’a’dtst. The children of the Earth People will habitually do this to thee. They will enjoy thee whenever (they) will trap thee.”’ And then when he finished (with) it he let it fly again and told (the people), ‘‘Do you come down now!” (He said this) since these. people were living above because their several houses were just resting on posts. Then after they came down again he left them once more. Then he went again into the canoe and they started out. Then not long (afterward) they came again to a village. And then similarly the younger (brother) spoke, ‘‘(I) wish we would stop for a while; I am going to see (the place).’”’ And then he went ashore and went to the house. Then he entered, whereupon he was asked, ‘Whence art thou coming?”—‘‘Oh! we are traveling over the world.’’—‘‘Who (else) is with you?”—‘‘Well, I am accompanying my elder brothers.’’—‘‘And where are they ?’’—‘‘T left them in the canoe.” —‘‘Then why didst thou one (and) alone come ashore?” —‘‘T (did this) just to see (the place).”’ . So then he went back to the canoe and was telling his elder brothers that somebody was living (there). And then they all came ashore and stayed (there) for a long time. And then one day the younger (brother) spoke, ‘‘Why is it that these people, on their part, never drink?” So then he was teld: ‘‘Please don’t! If thou wouldst only keep quiet!”—‘‘I just said this (for fun).”” But net long (afterward) he spoke (again), ‘‘(I) wonder why is it that all the buckets are full of holes at the bottom ?”—‘‘ Verily, keep quiet!”—‘‘T was just saying this (for fun).” But after a while * 106 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 qalpai’ ma’yexa. ‘‘K’ikau’stxan-i ha ii, na’k’spp-n’n tsa’nxa ?”— “Haliya’'! na/mk’ tsa’nxa.”’ — Gaile’ Sey le “A/a, aki” ik ya’tsx kwas na’tk’i, Na’mk’ kets ayai’ kus Itsa’nt, temu"’hi k ets tskwi’- inx kus put’ya‘, k'is hi’k’e tpaya’Li xaku’s aki’, kis tpul‘wi’yudi ” 5 kis halklwa’a. Is i/mste tem kusk’x thaya’naux kus put’ya‘ qauwa’t-uk" hi’k'e sa’ptlist.’ Tem kets mu™’hi ma’yexa. ‘Kin k'e’a ayai’mi k’inai’I LeEai’si la? mu™’ht qas tsxdi’tit!ix kus pui’- ya’.’” Tem k'rts mu?’hi k’e’a ayai’ meputi’yata. Tem krEts mu?’hi mis wi’ lx kus na’tk’ik’s, tem k nts piltkwai’, temu?’ht qa’halt 10 tskii’nx kus pud’ya®. Tem ita ‘riya’ q&*’tse tem LeEai’sx kus tst- dai’s k*-G awi/lau. Tem k'rts-axa mu™hi k’ liqai’ tem ti’/at!"want- xai’ is la’quns tem-axa pEsa’x. Temu?’hi mis It!a’msitx, tem k’Ets mu™’ht tkii’ tem piltqwai’ hak’ !é’ts kwas na’tk''. Te’mita ‘Liya* qa*’tse te’mita auxi’ kus tsiidai’s. Tem k'ets mu’’hi txwé’tsinx. 15 Temu"’hi mis Ik’ !iqai’tx, te’mita hamsti’t! ta is haya‘. Tem k’Ets mu"’hai kusai’nx ya’sau: ‘‘Xa-iniya’ tqaya"’kwautE.i ® as hi’tslem ts-put’yak’; k’-Liya’ 14* xam Lan, k’-hi’k'e muha tai® haya*. Kis jowi’t!itsd kus kla’mtstem ts-la’mxad6ok’, na’mk’ sis Lxwé’Lx- watxt.” Tem kets mu’ht mis Lxayai’tx, tem-axa k !iqa’yususx. 20 Temu®’ha mis-axa wi’lsusx k’ !é’tsk’is, tem ts-ya’Ik’ k’-tkila’In. Temu™hi mis Lxai’Inx, temu™ hi ts-yi/lk k--timu’txéIn. Temu™’ha mis Itslisi’yi, temu®’/hi ninsa’Inx. -Is i/mste tem kus i’/mstz ts-li’qmsk’ kus tsiidai’s, la’Ita mis k mts imi’stanx.* Temu"’hi mis k' nts k’ eai’, temi’Lx mu’ hi-axa Lkwi’ temi’Lx mu” hi xé’tsux". 25 Temu hi ‘riya’ qa?’tse tem k'nts ma’yexa kus mena’tem. ‘ Wi’- Ixailik'a®’tsis!” Temi’tx mu®’ht wi’/lyem, temi’Lx k’ !iqai’ temi’Lx kulfai’xasx. Tem kets mu’ht ‘riya’ qa*’tse tem ma’yExa kus mena’tem. ‘‘I’in-G-ha kisk’ai’.” Tem k'nts muha qauwa® tas 1a? tem hak’ tsai’/nx. Temu?’hi ‘riya’ qi*’tse te’mita hi’k'e qauwa*? 30 tas la? Ini’nsumxtaisxamsk’ wi’lx, temi’Lx mu®’hi ntnsai’. Tem- u’ha mi’sitx ti’nstxa, temi’Lx atskwixwai’. Tem kets mu™hi itiya® qa*/tse tem k'rts ma’yexa kus mena’tem. ‘‘Hé+, xa’ku to- mi’La wa nuinsa’a tesi’n pa’stiwit!” Te’mita ‘Liya® qa?’tsE tem tskwayt’~Lnx as hi’tslem hak’ Eqau’x is tsk'i’tsi. ‘‘Te’mip-E’n 35 nak’i SS tepi/n pa’stawit!, sin tema’msi?”’ Tem k'rts ma’- yexa. ‘‘La/-n’n tas pi’/isxai? A’a, qa’lpex ini’i ma’yEx i) Tene ua mis qalpai’ pidsxa‘yai’, tem hi’k’e ati’L.. Tem k’rts mu”’hu ma’yexa kus mena’tem. ‘‘Ha*/Iqap! Kil kwéek’sai’xasxam.” Tem kets muha qau’wis kumkwi’ ya’sau: ‘‘Kwék’sai’xasxail, 40 kwék’sai’xasxail, kwék'sai’xasxail!”’ Temu™’ht misi’Lx kila’stxa, temu™hi galpai’ pi’isxa‘yai. ‘‘Te’mip nak’ i’yemtsux’-2’n tEpi‘n 1 piyas + -t. 2 palhu- TO BITE. 3 gainku- TO HARM, TO SPOIL 4 Compare Boas, Sagen, pp. 64, 196, 259. In these versions the water monster kills those who come after water. FRACHTENBERG] ALSEA TEXTS AND MYTHS 107 he said again, ‘‘T am exceedingly thirsty; where do you get water ?”’— “‘We never go after water.’’—‘‘Why so, on (your) part ?”—‘‘ Well, a certain monster lives in that river. Whenever a water-fetcher goes (down to the river), and whenever a bucket is dipped into the water, that monster simply jumps at it every time, bites it quickly and chews it up. For that reason dost thou see the buckets all having many holes at the bottom.” So then he said, ‘‘Verily, I will go, so that I may see what is tearing those buckets so often.’ And then, indeed, he went, having a bucket (in his hand). And then when he came (down) to the river, he sat down and pretended to dip the bucket into the water. But not long (afterward) he saw a salmon coming toward him. So he went back ashore and began to make a pole and also a spear. And then when he finished (them), he went down to the water and sat down on the bank of theriver. And not long (afterward) the salmon appeared (again). So then he speared it. And when he brought it ashore he was surprised (to see) that it was a huge calico salmon. So he hit it on the head, saying: ‘‘Thou shalt not spoil of the people their buckets; thy name will not be anything: it will only be Calico Salmon. The children of the Earth People will enjoy thee whenever they will spear thee.’ And then when he fin- ished (saying) this, he went back with it to theshore. And after he arrived with it on the shore, it was said by him that it should be cut open. Then after this was accomplished, it was (again) said by him that it ought to be roasted on a stick. Finally when it was cooked it was eaten. ‘This is the reason why thus it is done (to) the salmon (now) because he did this (at that time). And now when he finished, they went back to their canoe and started out. And then not long (afterward) the younger (brother) spoke, ‘‘ Please let us stop for a while.’ So they stopped in the canoe and came ashore and piled themselves (on the ground). And then not long (afterward) the younger (brother) spoke, ‘‘I am exceedingly hun- ery.” So then he began to wish for all sorts of things. And then not long (afterward) all kinds of eatables (made by) themselves appeared, whereupon they began to eat. And then when they had enough, they lay down to sleep. And then not long (afterward) the younger (brother) said, ‘‘Hey! (1) wish that the aunt would eat those my rem- nants!” Suddenly not long (afterward) a person was.heard on the summit of the mountain (shouting), ‘‘Now where are you keeping for me those your remnants, my nephews?” Thereupon he spoke: ‘“Who is saying (this)? Forsooth, (1) pray (of thee) say something again!’’ And then when the sounds (were heard) again, (they) were just near. Thereupon the younger (brother) spoke: ‘‘Do you (go) quickly! We will place ourselves in the canoe.’’ And then he ran ahead, saying all the time: ‘‘Let us place ourselves in the canoe. Let us place ourselves in the canoe. Let us place ourselves in the canoe!” _ And when they were in the canoe, the voice (was heard) again, ‘And 108 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 pa’stawit!, sin tema’msi?” Tem kets mu’ht ma’yexa kus mena’- tem. ‘‘Ma/xaisxail, mA’xaisxail, ma’xaisxail!”? Tem k’Ets mgha/’- nix ya’sau: ‘‘K’itnak’s-n’n?”” Tem k' ets mu®’ht Leai’sx kus ini’yi, tem-axa, ‘‘Ini’yak'sil-auk’, ini’yiks’et-auk’, mi’yak’sex-auk’, mr- 5 qé’hiyixasxa’yauk’,) mEqé’hiyixasxa’yauk’, mEqé"’hiyixasxa’- yauk’, ini’ya!”) Temu"’hi mis k'ivx 'niya‘ na’k’s tsk tidi’yisxam, temi/Lx mu®’/ht hak‘’i’m qauxank’sai’. Is i/mste tem kusi’Lx-axa hak’ Eqau’x pi’isxai kus yo’Itsuxs, la’Itasitx k'i’mhak's tsk’ 10’ tesal. 7. THe ORIGIN OF THE YAKONAN AND SIUSLAWAN TRIBES ” (Told by William Smith in 1910) Hak’ rqami’n. Na’mk’ mis qami’n titt!hina’Inx tas le‘wi’, tem- 10 u’ha k’exk'a’tnx tas hi’tslem; ts-meqami’ntisk’ tas hi’tslem. Temu’’hii is Lxat-s-hi’tslem tem Itsa/mausxa: “Is 1a’tmq hi’te tsafti tem tasi/‘L k exk'a’~tnx?”—‘‘Aa, ‘raniya’ mela’nx is 1a? ts-kwa’Ink’. Leya’saumx, k’-hi’‘k'e hak’au’ kexk’a’mn tas hi’-— tslem.”” Temu"’hi mrk’a’xk aux-sl6 ts-hi’tek’. Xa’met-s-hi’tslem 15 kis ami’ts!i ildi’m. ‘‘Is la’tmq hi’te tsa‘ti tem tasi’‘L k exk’a’Lnx tas LEya’tsit, ts-meEqami‘ntisk’ tas hi’teslem ?” Temu?’ha mek’ axk'au’x-slé ts-hi’tek’. Hamsti* hi’k'e mukwi’sta tas hi’tslem. Hamsti® hi’k’e tas imtsk'i’s tem shilkwai’sinx. K'ets teyd’lat sili’kwex, Leya’sautnxaLx. ‘‘Na’mk’ slis tk a’xki- 20 yisxam, k’-hau’k’s qasuwa’tn tas hi’tslem.” I/mste Leya’sauLnx. Ts-mrqami’ntisk’ tas hi’tslem mek'a’xk'aux tas hi’tslem. Tem is xa’meEt-s-qamli’s temu®’hi' Inyi’lat si’/Ikustex. ‘“P-tskwa’yuts is intsk’i’s tem tasi/n k'a’xk'etnx tas hi’tslem. K'-Liya‘ qa*’tsE k'inau’k's k'aii’k's qasuwa’a hi’k’e hamsti* tas hi’tslem. K’-riya*® 25 qa®’tse k'is meqami/nxam hi’tslem tas hi*’k'i. K'i’pin qasuwa’ya, k'i’pin hi’k’e hau’k’s qasuwa’yi.”” Tas tskwai’xasxamt tas hi’tslem tsimgami’ntisk’ ‘Kip ‘riya’ ha?’/Iqaayai’m. Na’mk’ sins tqaia‘Idi, k'i/pauk‘s? iq !ai’m k'aii’k’s.”’» Lt!a’xsalt-auk’ ts-hai"k’ * tas hi’ts- lem, ‘‘K'-qa® iltqa‘tit-slo k lis mu®’hi wi'li?”, ts-haik-auk’ tas 30 hi’tslem. ‘‘Qwon ti’wit! sin lin. Qa’nhapin tiwi’t!hinsalyu’x?. K’-qwon ti/wit! sin 1a’ni.’ Ts-hli’daulnsk’ tas hi’tslem. Temu®’ht mis qalpai’xatit-s-k'a’xk etisk’ tas hi’tslem, ‘‘K’-Liya® qa*’tsE pins ° muha ik'xé’ya. Namk’ sipi’ns mu™hi qasuwa’yt, kis hi‘k’e Lemkwa‘stexit!end’t. kins mu®’hai qasuwa’a. Kipi’ns mu"’hi 1 m-; gén'hiyi DARKNESS; -xasz reflexive; -ai imperative; -auk suffixed particle. 2 This myth has all the characteristics of Smith’s faulty style of narration. Itis poorly told; the identity of the Creator is not divulged, the story is full of unnecessary repetitions, it ends abruptly, and, seemingly without any reason, it is connected with another myth, that of the ‘‘Flood.” This myth resembles to some extent the account of the Creation as obtained among the Maidu. See Dixon, Maidu Texts, pp. 15etseq. Seealso Teit, Traditions of the Thompson River Indians, p. 20; Traditions of the Lilloet, p. 342. 3k-is + -p + -auk:. 4 Singular instead of plural. 5 Contracted for k*i'pins. FRACHTENBDRG] ALSEA TEXTS AND MYTHS = 109 where are you keeping for me those your remnants, oh my nephews ?”’ Thereupon the younger (brother) shouted: ‘‘Let us paddle! Let us paddle! Let us paddle!” Then he looked around, shouting repeat- edly, ‘‘Where shall we go?” And now he saw the tule reeds and once more: ‘‘Let us go into the tule reeds. Let us go into the tule reeds. Let us go into the tule reeds. Cover thyself with darkness. Cover thyself with darkness. Cover thyself with darkness, oh tule grass!”’ (he said). And then when they were not able to escape any- - where (else) they went up to the sky from that place. This is why the Thunderers shout back from above, because they had escaped to that place. 7. Tor ORIGIN OF THE YAKONAN AND SIUSLAWAN TRIBES (This happened) in the beginning. Long ago after the world had been made, the people were assembled; a large number of the people. And then some people there were (who) would try (to find out for) themselves, ‘‘ Verily, for what reason have we been assembled here?” (And then one man would say): ‘‘Well, I do not know for what cause. It was announced that the people were going to be assembled from everywhere.’ And so they kept on coming together in (large) bodies. (And then again) one person would suddenly speak up, ‘‘ (1) wonder, indeed, for what reason have we, who live (So widely apart), been gathered here in such large numbers ?”’ And then they all kept on coming in (large) numbers. All the peo- ple had canoes, (and) all sorts of things were being done (by them). They did much talking, (and) it was repeatedly said, ‘‘After we shall have come together, the people are going to be sent into all direc- tions.”’ Thus it was said repeatedly. Many were the people who kept on assembling. Then finally one night a general discussion was started (and the Creator told them thus): ‘‘You shall hear me (tell now) for what reason I have been assembling the people here. It will not be long (before) I will send the people across (the several rivers). It will not be long (before) there will be (too) many people right here. (Therefore) I shall send you (away); I shall send you into different directions.” All of those many people were listening (carefully). ‘‘You are not to go right away. (Only) when I shall want it, then shall you cross over to the other side.’ The people were thinking inside their minds, ‘‘To what manner of country (we) wonder are we going to come now?” (were) the thoughts (of) the people. ‘‘Of me Creator is my name. Iam the one who made you. My name shall be Creator.’ (Thus) the people were told continu- ally. And then when the second assembly (of) the people (took place, and he told them): ‘‘It will not be long (before) I will at last separate you. As 1 will now send you (away), I will always send (together two people) related as man and wife. I am now going to 10 15 20 25 30 35 110 BUREAU OF AMERICAN ETHNOLOGY [BULL 67 qasuwa’yt. *K’ aux Iemkwa‘tstexit!ent’t k au’xus xutsa’ k'i’mhak’s ayai’m. Kin tqéli’k tautd ts-la’nk’, na’k’s k'ins qasuwa’a hmkwa*- stexit!end’t. K’ims muha tqélk i’ya-slo ts-La’nk’. Kip-£’n mu”’- ha ayai’mi? Na’k’s kims mu”’ht qasuwa’a, kiLx tskwai’It!oxs ts-ya'lk’. Xe’Lk it-s-milhidai’s k'ipi’n i’mste tiit!hina’ya, k’-tsk- wai’/It!uxs pin yal.” Temau’x muha k'e’a qasuwai’nx as lhmkwa‘stexit!eni’t. “K'ipst ayai’m Yaqo’nak’s, pstai’t k'im plamxadowai’m. K’-k'im k'i’/pstis mEqami’/nt Lowa’txayusxam, k’-k'im k‘i’pstis plamxado- wai’‘m. Pstin La’mxaddo k‘is-axa ita‘ pLa’mxad6dwai’m k'im. Temau’x mu?’hi anti’u xtitsa’ k’au’xus ayai’m Wusi"’k’'s, k’au’xus k'im pla’mxadowai’m.” Temau’x mu™hiik’e’aayai’. “‘K’-tskwai’- it!oxs pin yal.’ Tem i’mste tem kusi’/Lx xam* ts-yu’lkiLx kus Yaqo’n kus Wusi”’. ‘‘Pstin La’mxadéo k'is-axa ita® pla’mxado- wail'm, k‘i’pstis itsai’m. K’-au’k ita’ hak atk’! ya’tsi. Kip i’mstE itsai’m, na’mk’ sipi’s meqami’nxam. P-hi’ke hamsti® intsk i’s Lhilkwai’si, na’mk’ si’pis mEqami/nxam.” Temi’Lx mu”’ha k'e’a Lhilkwai’sEx. Temu®’ht ita’ qasuwai’nx Ya’xaik'ik’s. ‘‘K’- k'i’‘mhak's ita’ ayai’m xe’tk’, kis kim ita pla’mxadowai’m. K'-xamé pin yol. Is psi’ntxat-s-milhidai’s? k'-xam* pin yal.” Temi’Lx muha k’e’a tskwai’It!xa ts-yo’lk’. Temu™ hi galpai’/nx qasuwai’nx Kwa’sik’s lmkwa‘tstexit !ent’- taux. Temau’x muha k’e’a k'i’mhak's ayai’. ‘‘K'ipst kim pla’mxadowai’m.”’ Temau’x mu®’ht k'e’a imsti’. ‘‘Antt’u xttsa’ k'i/nauxus ? qasuwa’a Tqulma‘k‘ik's, k'aux ayai’m Tqulma‘k’ik’s. K‘au’xus kim itsai’m, k'au’xus kim pla’/mxadowai’m. K’-tskwai’- It!oxs pin yo’laux kus Kwa/’sitaux s-hi’tslam, K‘itx tskwai’It!oxs ts-yo/Ik’. Kirx k'im pra’mxadowai’m, ts-la’mxadoéok’ k’is-axa ita*_ pLa’mxadowai’m kim. P-i’mste philkwai’sxam, na’mk’ sips mEq- ami‘nxan ‘k’LEya’tsit. P-hi’k'e hamsti® intski’s thilkwai’si. Ni’tsk epin Hli’taudux’, pis i’mstE Lhilkwai’si, na’mk’ si’pauk’s-axa * wi’/lalyemx? is le‘wi’. P-i/mste philkwai’sxam. P-Lxii’/Lxwatxam is tstdai’s. Kip i’mste itsai’m. K‘ipi’n i’mste ti/it!hina’yt. Temu™ hai as Kwa’sitsLem temi’Lx-axa ita‘ ts-la’mxaddok* temi’Lx- axa ita’ pla’mxaddwai’. P-i’mstr merqami’nxam, na’mk’ sips itsai’m. Pin gan i’‘tem, kip i’mstr philkwai’sxam. Hamsti* tas intsk'i’s pi qan i/‘tem. Pis i’mste thilkwai’si, na’mk’ sips’ meEqami/nxam. Xa/met-s-hi’tslem k'is tskwai’Li pxami’nt,’ kis- axa ita’ Lxwé’/Lxwatxam is tstidai’s. K‘i’pin hi’k’e hamsti® qaqa’n 1 Consists of hak*-+-k:ai Across; -auk-. 2 For example, on the Yaquina, Alsea, and Yahach Rivers. The last-mentioned place is a purely geo- graphical subdivision. 3 kis + -m + -auz. 4 sis + -p + -auk + -axa. 5 Contracted for Lprami'ntit; prami'nt- TO HUNT. FRACHTENBERG] ALSEA TEXTS AND MYTHS fe tea send you (away). The two (people) related as man and wife will, on their part, go to that place. I will always call (out) the name (of the place) wherever I will send (two people) mutually related as husband and wife. I am now going to call the name of the place. Are you (ready) to gonow? Wherever I will send (the people), they will mutually understand their language. Two tribes (at a time) will I thus create (of) you, (so that) you will mutually understand your language.” And then, verily, he sent two (people) related as husband and wife. “You two will go to Yakwina in order that you two may beget children there. You two will multiply there; you two will beget children there. Your (dual) children will likewise beget offspring there. And now those (other) two will, on their part, go to Alsea, they two will beget offspring there.’ And then they two went, indeed. ‘‘You will mutually understand your language.” And thus (it is) that the (people of) Yakwina and Alsea have one language. “Your (dual) children will likewise beget offspring, when you two will live (there). (People) wil also live across (the river). Thus you will live after you shall have multiplied. You will do all sorts of things when (there) will be many of you.”’ Then they, indeed, acted accordingly. And then he sent (people) also to Yahach. ‘‘Two (people) will go there likewise (and) will also beget offspring there. Your language will be one (and the same). On three places will your language be one (and the same).’’ And they, indeed, under- stood mutually their language. And then he sent next two (people) to Siuslaw related as husband and wife, whereupon, verily, they two went there. ‘‘You two will beget children there.” And they two did so, indeed. ‘‘Those (other) two, on my part, I will send to Umpqua; they two shall go to Umpqua. They two will'settle there; they two will beget off- spring there. You (and) the two Siuslaw people will understand mutually your language. They will understand mutually their language. They will beget children there, (and) their children will likewise beget offspring there. Thus you will do it, whenever you will multiply at a (certain) place. You will do all sorts of things. Whatever I have been telling you, you will do it thus, whenever summer and winter will come unto you. Thus you will act. You will spear the salmon. Thus you will live. [ have created you (to do) thus. And then the Siuslaw people and also their children _ will likewise beget offsprmg. Thus you will multiply, when you will live (in your allotted places). I will give you (various things so that) you will use them thus. All sorts of things will I grant you. You will habitually do thus whenever you will multiply. One person (there will be who) will know how to hunt, and he will likewise spear the salmon. I will grant you everything whenever the seasons of the 1g BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 i’‘tem, na’mk* sauk’s-axa wi’laltxam is le‘wi’.' K'i’pin hi’k'e qaqa’n hamsti‘ i’‘tem ni’nsumxteri.”” Temu?’hi k e’a i’mstz philkwai’sex tas hi’tsLem. Temi/Lx? mu™’hti k'e’a hamsti® hi’k’e intsk’i’s Lhilkwai’sex. Na’mk‘itxau’k Ets-axa * wili’yem-sld, k'i’Lxas hi’k’e 5 hamsti* intsk’i’s thilkwai’si. K'rts pk i/lhit sili/kwex, k’is-axa ita‘ 10 15 20 25 30 Lqa’tut sili’kwi. Tem ‘Liya‘ qa*’tse tem mEqami’naux tas hi’tslem ik Leya’tsit. Na’mk'rts* axa qala’msk ink ai’-slo, k'i/Lxas mu™hi Lxui’Lxwatxam, k’is-axa Lhi®’squsit’® sili’kwi, k is-axa tspii’tinsit sili’kwi, k‘is-axa thi’ts!insit sili’‘kwi. I’mste philkwai’sex tas hi’teslem, k'au’k’rts® axa wili’yem-slo. ‘‘Xa-i’mste philkwai’- sxam, na’mk’ sxau’k's’ axa wi’lalyemux? is le‘wi’.””, Temu™’hi k e’a i’mste hi’k'e philkwai’sEx hamsti* tas milhiidai’s. ‘‘Hamsti* hi’k'e tas 1a?, hamsti*® tas tstidai’s, ko’k"t-auk’ s-tstidai’s, k ips ni’nsitxai. Pin qaqa’n i’‘tem. P-i’mste philkwai’sxam, na’mk’ sips mEqami’- nauxam.” Temi’Lx mu"’hi k‘e’a philkwai’spx. ‘‘K’-hau’k's x't’- lamtxam tas hi’tsLeEm. Qan k’i’pins wi'liya. Pis i’mstz philkwai’- sxam.”’ Temu?’ht k'e’a thilkwai’stinx i’mstz. intya’® qa?’tsE LEya’tsit as hi’tslem, tem hi’k’e tsé*’/mE mEsana’- qasalx is le‘wi’. Hamsti’t! is fla’xus tem Lhilkwai’sex qas le‘wi’, na’mk‘auk'rts axa wi'lx s-le‘wi’. K'rts qas xa’met-s-hi’tslem meEia’nx, na’mk' sts hi’k’e tsé*’mz Lla’xusex. Kis hak ta’ming’ ink’ kis xa’met-s-hi’tstem ki’yadi. Tsa?’me hi’k’e ts!ilo’xwémnx, la’Itas hi’k’e tsa?’/mE meqami‘nt as xt/diyt. Is i’mste kis xa’meEt- s-hi’tsLeEm ki’yadi. Temu™’hi k‘e’a i’mste thilkwai’spx-sl6 hak’ - Eqami’n, na’mk’ mis qai"hai’ qami’n ‘k’Leya’tsit ‘k'ta’s le‘wi’. Tem i/mstr philkwai’skx. Xa’meEt-s-hi’tsLem kis i’mstx philkwai’- sxam. Temu’hi k’e’a i’mste philkwai’sex, na’mk’ mis mrqami’- naux tas hi’tstem.’ Tem hi’k’e hamsti* i’mste philkwai’srx tas hi’tslem.° Kis xa’m=t-s-hi’ tslem hi’k e tsa?/mr must™ lhak’ !étxam. Kis hi’k’e tsa*/me 1a?, 1a’Ita mis hi’k’e tsa?’mE tskwai’Lx sii®’- hak’ !ét. I/mste philkwai’sex. Hamsti® is qau’wai-slé i’mstE philkwai’sex tas hi’tslam. Xa’mest-s-hi’tstem kis i’/mste philkwai’- lyil-...-auk--ara s-le‘wi' THE SEASON CHANGES. 2 The subject matter, beginning with this sentence and including the rest of the paragraph, has no bear- - ing whatsoever on the rest of the story. It was evidently inserted for the sole reason that the informant did not know how to bring the story to an end. 3 Consists of na/mk.; k:Bts; -L; -auk’; -axa. 4 Simplified for namk:k-zts. 5 Or Lhiin'squistt. 6 For na’mk-auk:‘zts. 7 sis+-t-+-auk-. 8 Here begins the account of the Flood. 9 A sentence inserted by Smith at random in order to give him an opportunity to pick up the lost trend of the narration. 10 Note the continuous repetition of the phrase “thus the people act.”” It is not at all evident what kind of actions the people performed, unless it be suggested that these actions consisted of dancing, striking with sticks against the houses, etc., in order to ward off the threatening storm. The Alsea Indians believed that by performing certain dances, by upsetting all the water buckets in the village, and especially by hitting the walls of the houses with sticks, imminent eclipses of the sun and moon, thunderstorms and rain- storms, and other celestial phenomena might be averted. See texts numbered 22, 23, 240n pp. 226 et seq. PRACHTENBERG] ALSEA TEXTS AND MYTHS Jie year will change. I will grant you all sorts of eatables.”’ And then, indeed, thus the people did it. And they now, verily, did all sorts of things. Whenever summer cr winter came unto them, they habitually did all sorts of things. They all usually made medicine songs, and they likewise danced war dances habitually. And it (was) not long before the people in the villages were multi- plying. Whenever the winter season came again to a place, they would habitually spear (salmon), or they would all spear at night, or they would all catch fish in the bay, or they would all fish at low tide. Thus the people did it whenever a change of season set in. ‘‘Thou shalt do it thus whenever a change of seasons will come unto thee.’ And then, indeed, all the tribes were doing this. ‘‘AIl sorts of things, all (manner of) salmon, the salmon (that lives) inside the ocean, shall you eat habitually. I am the one who will give it to you, You shall do this thus, whenever you will multiply.’ Then, they, indeed, did it thus. ‘‘The people will travel everywhere. I will cause you to go (there). You will always do it thus.’’ And then, verily it was doneso. Not very long were the people living (on their allotted rivers), when the weather was getting rough allover. A terrible rain the earth brought forth, when winter set in all over the world. Then one person there was (who) knew (what to do) whenever it rained very hard. At that time usually (that) one person would dance (because of) it. (That rain) was usually held in great awe because the wind simply (blew) very hard. For that reason (that) one man was habitually dancing. And then, indeed, thus it happened in the world long ago, when those first people began to (live) in this world. Thus it happened. One person would usually act thus. And then, indeed, thus it happened when many were the people (in the world). All the people acted thus. One man (there was) who was habitually dreaming a great deal. He was a very (important) personage because he knew very well (how) to dream. Thus he acted. All the people acted thus everywhere. One man (there was who) always 96653—20—Bull. 67——8 10 15 20 25 114 BUREAU OF AMERICAN ETHNOLOGY [BULL. §7 sxam. K’-hi’k'e tsa*/mkE meEIa’ni imsti’ tit-s-intsk’i’s,na’mk’s LEhilk- wai’si qas le‘wi’ i’mste. Temu™’hi k’e’a hamsti* tas intsk'i’s mE- fa/nx, na’mk’ Ets yo’ltsuxsi s-le‘wi’ tsa*’mr. K'xts hi’k’e hamsti* tas hi’tslem ts !il6’xwax is i’mste ts-kwa’Ink’. ‘‘K’-riya‘ qa?’tsp kis tlxusai’m. Kis k liqai’m tas k‘i/la@ hako’k".| I’mstan reya’- sautnx.2 I’mstE pis hi’k’e xe’itk’e thaya’nausxam, na’mk’s hi’k’e tsa*’mr Lla’xusi is le‘wi’, k'-hak'ta’ming’ink’ kis k' liqai’m tas kilo hako’kwauk’.”? Temu?’ht hi’k’e qlai’tsitxainx hamsti hi’k’e is wuli’s-auk’. Temu™’hi hili’taux hamsti* tas hi’tstem. ‘‘Xe’itk ep Lhaya’nausxai! K’-niya‘ qa*’tsE kis k’ liqai’m haka’k® tas ki/la. K’-hak'ta’mimg’mk k’‘is ts!xi’~n tas le‘wi’.” Tas It !imti’haxasxamst-auk' * ts-haitk’, sas® i/mstE tskwai’Lnx as hi’testem. Temu’’hi k'e’a na’mk’ k'au’k’Ets axa wi’lx-slo, kis imste hi’k’e philkwai’sxam tas hi’tstem. t!imt’haxasxamst- auk’ ts-haitk’ tas hi’tstem, la’Ita mis-auk’ hi’k’e hamsti® qas hi’tsLem k’ !a’ts !iux ‘k’ ts-hai®k’ ,° ni’tsk ak" 7 si?’Ihak’ !7 as hi’tstEm. Temu"’hir k'e’a k‘a®’ts!itnx-auk’ is hai" i’mstn, sas i’/mste yaa’lau ik’ ats-st"/Ihak’ !ék--uk". Na’mk’'sts tsila’hax, kis hi’k’e hamsti® qas hi’tstem k‘a’xk’exi, sas ya’lautxa, k’-Liya‘ qa?’tsE s k’ liqai’m tas k'i/la. I’mste k‘is hi’k'e hamsti® qas hi’tstem k'a’xk eti, sas tskwai’tnx k’-Liya‘ qa*’tsé k'is k’ liqai’m tas k'i/lo hakt’k*. Tem is i/mstk tem i’mste ts-hilkwai’sk’ tas hi’tsLEm. Temu’’ha xa’mt-auk’ is @li’s temu™’ht ke’a ‘Liya® qa?’tsE k liqai’m tas k'i/la haka’k*. Temu"’ht k’e’a imi’stal s-le’‘wi. K !a’qisal as k6’kut-s-k'i/li. Las qau’x tas tsk’ I"’tsi, te’mita hi’ke hamsti® qali’xusau * mis mu?’hi k’ liqai’ tas k'i/la.. . .° 1 Simplified for hak-eko’ku. 2 According to the narrator the admonition contained in the preceding and following sentences was uttered by an old man who had dreamed of the approaching Flood. Itis not at allimprobable that this old man may be identical with S‘a’ku, the Transformer (see No. 5), and that he may have caused the Flood as a punishment for some evilact. In that case the Alsea version of the Flood would almost coincide with the Maidu conception, in which Earth-Maker causes the Flood in order to kill Coyote. See Dixon, Maidu Texts, pp. 39 et seq. In like manner the Molala believe that the Flood was caused by the Water People in order to avenge on Panther the death of their daughter. ; 3 Contracted for hak:-; koku; -auk-. 4tlima’-.. .-auk« ts-haink* TO FEAR. 5 Abbreviated for mi’sas. 6 k-ts!-.. . -auk: tk--ts-haink: TO BELIEVE. 7 Instead of ni’tsk--uku. 8 galru- TO HIDE, TO COVER. : 9 The story ends at the most interesting point. Smith claimed to have forgotten the rest. He also maintained that the Alsea Indians believed there were two Floods, but could throw no further light on this subject. Compare Frachtent 2rg, Coos Texts, pp. 44 et seq. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 1 ig 5 acted thus. He knew very well (what) such a thing (meant) when the elements acted thus. Indeed, he knew everything as soon as it began to thunder hard all over. And for that reason all the people were simply afraid. ‘‘It will not be long (before) it will commence to rain. The water will comeashore from the ocean. ThusIwas told constantly. For that reason you shall take good care of yourselves, when it will com- mence to rain hard all over, (for) at that time the water will come ashore from inside the ocean.’’ Thereupon every year was counted, and (that man) continually spoke to all the people: ‘‘Do you take good care of yourselves! It will not be long (before) the water will begin to overflow from the ocean. At that time the earth will be washed (clean).”’ In fear all had their minds upon themselves when that person was heard (to say) this. And verily, when the season changed once more, the people were acting thus. All the people had their minds upon themselves in fear because just all the people believed in their minds Gin) what that man had dreamed (about). Verily, they believed (that it was true) when his dream spoke to him thus. (So) whenever he was singing all the people would gather around him (listening carefully) whenever he would announce that not long (afterward) the water would overflow. For that reason all the people would assemble around him whenever he was heard (tell) that it would not be long (before) the water of the ocean would come ashore. For that reason such were the actions of the people. Finally one year (went by), and then surely not long (afterward) the water of the ocean was going to come ashore. And then, verily, thus it happened all over. The water of the ocean came ashore everywhere. No matter how high some*mountains (there were), nevertheless the water would cover them all up when it finally began to come ashore. Or 10 15 20 25 116 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 8. THe OriciIn or Dratu (Coos)! Xe’Lk' aux ts-mii’tsk'ak’aux.? Ya’tsxaux k'a’axke. Hamsti*- taux metsa’sidit, hamsti‘taux qi’alt ts-la’mxaddok’. Is xa’mEt-s- Lqé’tsit tem Lqaltiyai’ ats-ma’hatsk’. ‘Liya‘ tsa?’mE qa?’tsE Lqali’- tex tem k'im yaxé’.2 Tsa?’mauk’ hi’k’e tqali’tex ts-k'a’ltsik’, sas yuxé’ ats-ma’/hatsk’. Tem lik'aisalyi’tx. Is xa’met-s-pi’tskum tem ‘Liya‘ ni’nsitxa, tem tai’Lx ats-ma’hatsk’,sas yaxé’. Tsti’nk xa- tsuxtit-s-pi’tskum tem ayai’, p!i’xanx ats-hi/yak’. ‘‘Ni’tsk’-auk’- b’/n xam k‘a‘Itsi, sin hiya‘, sas yixé’ asi’‘n ma‘hats, sis-axa wr'li stida’astit-s-pi’tskum?” I’mste ili’tesal. ‘‘Liya® sin hiya’. Xa- na’nsitxam hi’k’e qa*/Itn, sxas-axa Imaqa’yisxam.’‘ I’mstx ildi’- nx. Yasautyai’nx itiya® la?. Hi’k auk’ tai® it!a’xsalx ts-haitk- i’mste: ‘‘K'in-axa lota’yi i/mstz.” iLiya® tsa?/mE qa*’tse tem kim Iqaldiyai’ ats-ma’hatsk’. ‘Liya* tsi?/me q*’tsE Lqali’dex, tem k'im yixé’. Tsa*’mauk’ hi’k'e tqali’- tex ts-k'a’ltsik’, sas yixé’ ats-ma’hatsk. Mebya’sauxa, tqaia’ldEx sis-axa wi'li ats-ma’hatsk’. Tem ayai’xa k'i/mhak’s. ‘‘Sin hiya‘, tsa?’mE hi’k’e aqa“t, sau’xus-axa® wi'li a’stin La’mxadit is sada’- astit-s-pi’tskum.” I’mstk ydsaufyai’nx ats-itsai’sk’.® ‘‘‘Liya‘ i’mstE, sin hiya’. Xa-hi’k’e tai® nii/nsitxam, xas-axa Ipa’qayus- xam.” I/mste yasau‘yai’/nx. ‘‘Tsa*/men hi’ke tqaia’ldex stin ta’mxaddo sau’xus-axa wi'li, te’mita xa-‘Liya® tqaia’ldex i’mstz. Hi’tslkm yuwi’xal tem Laxaya‘’? na’mk’ wi'lal, tem Laxiya‘ tqaia’-~ Idex i/mstr. Tem xa-ydsau‘yr/mtsx, ‘I’mste aqa®t.’” I’mstauk’ It !a’xsalx ts-haitk’. Tem hi’k’e tsa?’/mxr aqét, mis i’mstE mEya’- saux. Hi’tsLem tem-axa wi’lal qdma‘ts sida’astit-s-pi’tskum, sis i’mste ili’tesaltxam. . K’-hi’k’e tsa?’/mm aqa“t, sis i’k'eai pEyu’- xaxam,® k'is-axa wil sida?’stit-s-pi’/tskum. — Tai mu"’hi i’mste. I/mste gé’k' Iya is qami’n. - 1 This story was dictated by mein English to William Smith, who then translated it into Alsea. This was done in order to show the relationship of type that exists between the Coos and Alsea languages. For similar myths among the neighboring tribes see Dixon, Maidu Texts, pp. 51 et seq.; Shasta Myths, pp. 14 et seq.; Sapir, Yana Texts, p. 91; Takelma Texts, pp. 99 et seq.; Frachtenberg, Shasta and Athapascan Myths from Oregon, p. 209. 2 Should read xe’Lk-auz tmii'tsk-Exttlent't. 3 Literally, ‘‘he disappeared.” 4 @/ga WELL. 5 sis + -aur + -ara. 6 Literally, ‘his house.” 7 ipiyat + -ard. 8 yiix- TO DISAPPEAR, TO DIE. FRACHTENBERG] ALSEA TEXTS AND MYTHS | 7 8. Tae OriIGIN oF DEATH (Once there lived) two (people who) were related as younger brothers. They two lived together. Both had wives (and) each of their (dual) children were males. On one morning the child (of one of these men) became sick. It was not sick very long and died there (and then). His heart felt very sore when his child died. Finally he (dug) a grave for it. For one (whole) day he did not eat but watched his child after it died. After four days he went, he came to see his cousin. ‘‘What is thy opmion, my cousin, (concerning) that - boy of mine who died; (suppose) he should come back here in five days?” Thus he spoke. ‘‘No, my cousin. Thou shalt just keep on eating (until) thou wilt become well again.” Thus he told him. (And that other man) said nothing to him. He was only thinking in his mind thus: ‘‘I will surely get even with thee again.” (Then it was) not very long (afterward) when the child (of the second man) became sick. It was not ailing very long when it died there (and then). His heart was very sore when his boy died. (So) he said (that) he wanted his boy should come back to him. Then he went there. ‘‘My cousin, it will be very good if our two children should come back to us after five days.’’ Thus he said to his neighbor: ‘‘Not so, my cousin. Thou shalt only eat (and) thou wilt feel well again.” Thus he said to him: ‘‘I wanted very much that our (dual) children should come back to us, but thou didst not want it thus. People (will) habitually die but (will) never come back, because thou didst not want it thus (at first). Thou didst tell me (before), ‘It is well thus (if they do not come back).’” Thus he was thinking in his mind. And then he (felt) very good when he kept on tellmg him thus. People would have habitually come back after five days if he had said so (at first). It (would) be very good if anybody (who) dies would always come back after five days. _ Only now thus (it ends). Thus the story (was told) in the begin- ning. MISCELLANEOUS TALES 9. Mi’q!®! VULTURE (Told by Thomas Jackson in 1910) Hau’k's hi’k’e x'ti’lamtxa ‘k’ta’s le‘wi’. Temu"’hi is xa’/meEt-s- le‘wi’ wi’lx tem itsai’xa. Kwas tsqé’witx tem mELa’mxadoot. Mena’teEm mukwa‘sli tem q6’tsz la‘yaya’Lx.?, Tem yasau‘yai’nxaLx. “Tgaia/Itxan kupi’n ha’kumxus.’’—‘‘K‘eai’sa, xa-mukisliya’a.” 5 Temu™ht k’e’a mukisliyai’/nx tem qa*’tsE itsai’. Sada’astk’emyuk’ is pi’tskum temu?’hi txanai’nx ts-qu’m'‘tiuk’. “Kil ayai’mi pitsai’st.’’—‘‘K’ eai’sa, pin tsta’ya.”’ Temi/Lx muha k‘e’a ayai’. Temi’Lx muha wi'lx ‘k'itx * ya’xau. Merhaya’nixa is qauwai’-sl6. Hi’k'e ti’/‘ynx* tas qé’kus. K'Ets ta’me ‘Liyai ts!- 10 Owai’nx-sl6. ‘riya’ xis ni’i i’ltistal. Limta’ntx?® 1a? ts-qé’kusk’ kwas tuwi’hix: hi’tstem ts-qé’kusk’. ‘‘Wi’lxat mu™hi sin qu’m- hat. Ha’k'i teli’n tsimi’xaya.”—‘K’imn-£ muha iltqai’m ?”— “A’a, Epitsa’a tas kots.” Temu?’hi k’e’a imsti’ qauwa* Is pi’- tskum. Temi’Lx-axa yalsai’ is Lqami’laut. 15. Temu®’ha mis-axa qai’-sld, tem Lxats hala’tsi ayai’ qalpai’, te’mlta hi’k'e i’mstatxt qalpai’. Qalpai’ Lxats hala’ tsi tsiltxwai’: Ltowai’- slo tem-auk’ Lxusii/yi * as k‘ila‘. ‘‘A’a, sin qu’mhat, x-auk’ qaayi’- Li.” Te’mita hi’k’e xilt!i’nx is ki’x".. ‘“‘‘Liya® i’mste! LO’quxat iktham ta’/mtem!”) Temu?’hi teyi’liyisx-ati qauxa’nk’s temu™ht 20 Loqudi’nx. Yu’xt ‘Liya® a’mta It!a’ xusalsx, te’mita tk imsi’yi as kats. Hark’ tk'imsi’yut!em ts-ta’mtamk’-uk". Tem psini’k’ !xrk’- emyuk’ is pi’/tskum tem Lxats mu"’hd i’mste hala’tsi. (This was done for four consecutive days.) Temu®’hi siida’astk’emyuk’ tem- u“hi txu/ntinx. Lk imsi’yut!em hatsi/lk" is kots. ‘iya* 1a* ilt- 25 qai’xasxam. Qauwa** la* wahau’hinx, k ilta’s yasau‘ya’In, ‘“iniya® la iltqa’ya.”’ Tem yasau‘ya’Inx, ‘‘K’ in-uk" qasuwa’a as mrhaya dau k'a®tits!” Temu®’hi k'e’a wi'lx, galtsixwai’ harp’nk’. ‘‘K’in iniya® la? iltqa’ya. K’in-axa k’i’sti, k’m-uk" qasuwa’a as ka‘k’.” Temu™ha k'e’a wi'lx. ‘‘La/-n’n k’ex tqaia’ltmx?”—“A’a, k Ex-at 30 tni’k its ‘k*ham hai™®.” 7—‘‘La’tqaltxax-z’/n te’mx ha’k'i?”—“A’a, xasi/n qu/mhatirx k!wayn’/mtsx.” Temu™hi qaltsixwai’ hapr’nk’. ipiya® qa?/tsE qa‘Itsitxanx, te’mlta mu"/hi k’e’a sp!a’ya.° Yahau*- 1 The Alsea version of the Test of Son-in-law motif. For parallels see Boas, Sagen, pp. 39, 67, 70,118, 136, 198; Chinook Texts, pp. 33-35; Kathlamet Texts, pp. 113 et seq.; Dixon, Maidu Myths, pp. 67 et seq. Frachtenberg: Coos Texts, pp. 27 et seq.; Shasta and Athapascan Myths from Oregon, pp. 211-212. 2]ahi- TO LOVE. 3 Abbreviated for na@’kitz. Footnotes continued on p. 119- 118 MISCELLANEOUS TALES 9. VULTURE AND His BrRoTHERsS-IN-LAW (Vulture) was traveling all over this world. And then he came to one place and began to live (there). Those to whom he came had children. The youngest (was a) girl, and he fell in love with her. Then he told (those people), ‘‘I want (to be) your relative-in-law.’’— “All right; thou shalt marry her.’ Thereupon, indeed, he made her his wife and stayed (there) for a long time. On the fifth day his brothers-in-law took him along (saying), ‘‘We will go to make a canoe.” —‘‘All right; I will go with you.” There- upon they went, indeed. And then they came to where they were going. (Vulture) began to look around everywhere. (He) just (saw) bones piled up. He did not seem to pay any attention to them. He did not even say anything. (However) he knew who (were) those whose bones were piled up here and there; (those were) the bones of people. ‘‘We have arrived at last, my brother-in-law. These here are our tools.’’—‘‘What shall I do now?”—‘‘ Well, we will commence to split this log.’”” Thereupon, indeed, (they) did so a whole day. Then they went back home toward night. And then when another day came they started out again as before, but once more the same thing was done. Again they began to split as before. Long afterward the wedge (of one man) dropped inside (the log). ‘‘Oh! my brother-in-law, thou shalt go after it inside.” However, he just caught it with a stick. . ‘‘Notso! Seize it with thy hand!” So then (the wedge) came nearer to the top, whereupon he took hold of it. He had not yet pulled himself out entirely when the tree closed suddenly. It almost closed upon his hand. And on. the third day they would (act) similarly. (This was done for four con- secutive days.) Finally, at the fifth attempt he was caught. The log suddenly closed upon him (while he was still) inside. He could do nothing to (help) himself. He called everyone (to help him), but he was constantly told, ‘‘I can do nothing (for) thee.” At last he was told, ‘‘I will send here the Little-Old-Man Sap-Sucker.” And, verily, he arrived and began to peck from the outside. ‘‘I can not do anything (for) thee. I shall leave thee again. I will send the Woodpecker here.” And then he came, indeed. ‘‘What is it thou wantest ?”—‘‘Oh! have thou pity on me in thy heart.’””—‘“‘And what art thou doing here ?””—‘‘Oh! my brothers-in-law tricked me.” There- upon he began to peck from the outside. He was not pecking at (the tree) long when at last, verily, there appeared a hole. He repeatedly 4 Misheard for ¢a’hiz. 5 mElan- TO KNOW. 6 For LELLust'yu; Lxsti- TO DROP. = 7 The future tense used as an imperative; LEik’-. . . -%is haim® TO HAVE PITY. 8 Bor isp/a/yusca> . 10 15 20 25 30 BY5) 120 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 yai’nx ts-sa’ptuxsk’. Temu®’hi mis teha’yayi, temu”’hi tsimxai’- xasx. Te’mita hi’k'exe’Lk’. Tem-axa mu™’hi k !a’lhistex, yalsai’- axa mu™ht. Tem-axa mu”’ht wi'lx. iniya® qa?’/tsE ya’tsx, te’mlita wi’lx as Leya’laut, xa’mni ‘Kk tsk’- itxé’. Temu"’hi ayai’ Lii’kut as Leya’tsit temi’Lx mu™’ht wi'lx. Ltsi’mxayut si/lkustex. ‘xiya‘ qa*’tsE Itsi’/mxayit sili’/kwex, te’mita yasau‘ya’/Inx. ‘‘Lxautai’nxan asi’n k'i’yai, sin qu’mhat. X-auk qaaya’/Li.” Temu’hi k'e’a hilkwaisai’nx, tem-axa mu™hi k’e’a Lxui’nx. Ltsi’mxaytt k'Ets-axa qalpai’ si/lkustex. ‘‘Qa’axasxa- yemk" ' tsla‘wa!”) Kis mu™hi k’e’a hilkwaisa’a. Te’mita hi’ke qa*/Itr ts!dwai’sx-slo, kilta’s ami’ts!i Lqalpi’yisxam as xa’mni.’ Ltdwai’-slé qalpa’ nx k’Ets-axa tsqé’wuinx. ‘‘Lxautai’nxan qalpai/nx sin k'‘i’yai.’”’ (This was repeated four times.) Temu®’ht suda?’stk - emyuk’ tem yasau‘ya/Inx. ‘‘Qalpai’nxan txautai’nx asi’n k'i’yai. X-auk’ qaaya’Li.” Temu™ hi k'e’a hilkwaisai’nx. Qaiti’ It!n’msiya as ma’lkuts. ‘niya‘ 1a? iltqai’xasxam. Is? ttowai’-slé te’mita k’e’a-axa k* !a’lhistex mu" ht. Mehaya’nixa hau’k’s iniya’ xtis 14? Leai’sx, tai® hi’k'e qa’lds. Ka’kwauk’ is qa’los. Temu’hi ainai’. Qauwa‘* hi’k’e is pi’tskum tem pila’tqwax pEni’k’s, k‘is-axa qaai’mi is qamli’s. Iteli’ts mis Leai’sx k' !é’- tsik’sld. ‘‘A’a,”’ txai’nx-auk’ ts-haitk’, ‘‘k’-tsqwa axa mu™’hu k fiqai’mi.” Piltqwai’ muha peni’k’, psank’tsowai’nx. Te’mita muha k'e’a mek’ !a’qaux. Temu™hi mis wi'lx tiya’k’ !iyik’s, te’‘mita axa k'im tkwi’xa. I’mste hi/ke mepya’xaux qi?’/ltz.t K'rts paksal‘yai’nx txts-L0’k ik’, te'mita mehunyi’qwaux ° ts-L0’- sink. A’*qa hi’k'e xa’mt-auk’ s-wuli’s tspi’italyususx ka’k". LEa’Ik titya-sld yai’x-auk’ is hai*. Te’mlta Leai’sx auk’!i’yem as kwé, qo’tsek’s hi’ke tslai’qa, te’mita k’-ta’me hi’k’e Lixge’In. “Pst-kuii’/yemts!”—‘‘iniya®’, mpqami/ntex xan kilwi’ta. K’-xas ti'ta’aux® kut’yi, qoma‘tsaux auwi’k !auyem.”’ Te’mita mu’ht k'e’a LEai’sx qalpai’ auk'!i’yem as kwe*. Te’mita k’rts hi’k’e hala’tst i’mste yasau‘ya’mx. (This happened four times.) Tem sida’astk emyuk’ te’mita mu™hi k'e’a Leai’sx as kwi' qalpai’ auk' !i’yem. Tem-auk’ mu™’hi k’e’a t!xai’nx ts-hai"k’: ‘Qod’tsaux muha wa’saux auk’ !i’/yem. Pst-kui’yemts!’’—‘‘K’eai’sa.” Tem- au’x muha k’e’a wi/lypm. Kuwi’ muhi, aya’ypmxaLx mu™hi k:!é’tsik-sl6. Temu"ht misi’Lx wilx tsau’wiytks, temau’x yasau‘- 1 gaa- TO ENTER; -rasz reflective; -ai imperative; -Emku suffixed particle. 2 In order to imprison Vulture. 3 The whalein the meanwhile had taken him way out into the ocean. 4 That is to say, the whale kept on floating close to the shore but never gave the imprisoned Vultyre an opportunity to land. 6 hijing- TO FALL ovr (of hair only). 6 For example, Sea Gull and Pelican. ‘PRACHTENBURG] ALSEA TEXTS AND MYTHS TOM: made that hole larger. And then when it became large, (Vulture) himself tried it. Verily, it just fitted. So then he came out again and went home. Then at last he came back. He did not stay (in the house) long when a man came telling that a whale lay (on the shore). Thereupon the villagers went quickly and arrived (there). Work was started by all. They were not work- ing together long when it was said (by one): ‘‘I lost hold of my knife, my brother-in-law. Thou wilt go inside after it.’ And then, verily, he did it and found it back (for him). Then again everybody went back to work. ‘‘Put thyself farther down!” So then, indeed, he did _ it. However, he was just watching himself all the time because the whale would always turn over suddenly. Long afterward he was again approached (by one of his brothers-in-law). ‘‘I have once more lost hold of my knife.”” (This was repeated four times.) Finally, he was told for the fifth time. “Again I have lost hold of my knife. Thou wilt go inside after it.’ And then, verily, he did it. Right away the whale closed (on him). He could do nothing to (help) himself. Long afterward he came out again (from inside the whale). He began to look in all directions. He saw nothing at all, only the ocean. He was in the middle of the ocean. Thereupon he began to cry. Every day he was sitting outside and would go in again at night. (It was a) long time before he looked (once more) at the shore. ‘‘ Yes,”’ he thought in his mind, ‘‘(the Whale) will necessarily have to come ashore again.’’ Then he sat down outside watching the (whale). And, verily, he kept on gomg ashore. However, when he came to the breakers he drifted back into the sea. Thus he kept on going for a long time. (Vulture) would now and then feel of his head, for his hair kept on falling out. For exactly one year (the whale) was float- ing with him back and forth in the sea. (Then one day) the weather happened to be exceedingly calm. Thereupon (Vulture) espied (some one) coming in a canoe just straight toward him, but it looked as if he were going to be passed. (So he shouted), ‘‘Do you two take me into your canoe!’’—‘‘No, our (dual) load is big. The two grand- parents will take thee inside; they two are coming in a canoe behind (us).”’ And then, indeed, again he saw (some one) coming in a canoe, However, he would be told the same thing as before. (This happened four times.) And then for the fifth time he saw, indeed, a canoe coming (and some one was) in it. So then, verily, he began to think in his mind: ‘‘It is they two who are coming in a canoe. Do you two take me in (your) canoe!””—‘“‘All right.’? Then they two, indeed, arrived in the canoe. He went in, and they went toward the shore in the canoe. And then when they came to the breakers they two 10 15 20 25 30 35 199 BUREAU OF AMERICAN ETHNOLOGY [RULL. 67 yai’nx, ‘‘X-auk’ pi™tqé’m, x-auk’ tsqama’Li hams k !ik’s, x-ai iniya’~ haya’naltxam, hi‘tsk'pxan qaikwa’yi.” Temi’/Lx mu™’hi ayai’. Pxé’pxéltsii’sxasxaux.'! ‘‘Xa-qani’xai qau’wis stin kep.’’— “injya’, Xa-qani’xaiqau’wis.” Temu’hi k e’a tsa’lhitux" as mrha’it kla’nans. Temu®’hi mis_.Lxai’/nx, tem qalpai’ tsa’lhitux" as mELxamniya‘t’. K’aux thainai’di 1la’tqaitxaux. Mu™hi hi’ke xt Lhaya’niyad. ‘‘Ahi"’, xa-'Liya® hai’ne!, kK xan qai*kwa’yi.”’ Temu™ ha ke’a hilkwai’sainx. ‘Latxiya® qa®’tse_ ya’xauyEm, te’mitaLx mu®’hi wi'lx k !é’tsik’s. ‘‘Mu’hi xkwa’xa! Wi'Isxuxan k !é’tsik’s.’ Temu™ ht k'e’a xkwai’. Lkut’yrmxaux-axa, thainai’- txaux muha. ‘‘A’a, imi’staltxaux ta‘. K'au’xuts hi’ke hi’k’ enx qauxa’nk’s ats-xwi’xwik’ aux.” Temu™’ hi k' fiqai’xa tem pitqai’ k !éts. ‘riya’ qa?’tsE pi”’tqax, te’mita LEai’sx xe’Lk' aux as La’mxado aii’, tsi’tsik’ !awaux aii’. Psank tstiwai’nxaux, temu®’hii mi’saux tsqinkwai’, temau’x qalpai’ tsk: !6’txa. A’aga hi’k’e q6’tsrk’s spt’yi tsi’tsk’ lik'aux.2 Temau’x tsqé’witx. ‘‘Na’k sipst-n’n ya’xau ?” —‘‘inaxaniya®? na’ks.”—U’k- Epst-k’n_ ts-la‘mxaddok:?””—‘‘A’a, Lbya’saux xaxa’n LI mis ka’kwis tki’salyususx xas ma’Ikuts xan _ta‘.”’—‘‘A’a, qwo’nhan. Na’k’-En teEpsti’n Lié ya’tsx? Pst-axa p!é’xai, kipst Lea’lauwi k'-p!é’xamts.” Temau’x mu”’hu k’e’a hilkwaisai/nx. Temu™ht misau’x-axa wi'lx, temau’x LEa/laux ts-Li’ak’aux. ‘‘Lohau’witux™ xaxa’n ta‘.”’—‘‘La’tqaitxapst-n’/n tsa‘ti? Pa’lauwisxapst.’ Lteli’ts yuwi’xsal pstin ta‘.’’—“iniya®! Lra’lautemtsxaxan mis qO’tsE. LEa lautEmtsxaxan mis qO’tsE Lki’salyusx xas ma/lkwits, hauwi’i hi’k'axa® k' !a’qistex. I/mstexan Lea’lautemtsx. thaya’nauxax-a ha.’ki? Thi’yemtsxuxan tas xa’mni.”’ Temu’ht pxé’ltstisai’/nxaux ts-la’/mxadiuk’. ‘‘Xe’Lk’ étxapst-a?”—‘‘A’a, xe’Lk’ étxaxan.”’— ‘“Na’k’-En xe’itk'e ‘k' ya’tsx?”—‘‘K’as Kk lila’hayak*.”’ Temu”’hi ke’a qaihai’ temu’’ht ayai’. Temu’ht tsqé’witx ‘kas ya’tsx. Hark’! iriya® xti’sliyutx.’? Yalsa’yusx mu’hti. Temu®’hi mis-axa wi/lsusx, temu®’hai wusni/nx is qa’sk'!im. A’mta hi’k’e tats- Lok ik’ tqék' i/nx. Wasna’ hi’k’e ts-L0’sink’ mrla’ntELi. Xas pist! ts-imi’stisk’ . Tai® mu™’hu.® 1 How to take back their grandson to-his wife and children. 2Contracted for ts-ts?7’tsik*/ik‘auz. SiLiyas® + -ran. 4 wahau‘- TO INVITE. 5 The Alsea were forbidden to mention a dead person by his name. 6 Contracted for hi’k-e + -azxa. - 7 Contracted for tztti’sliyutz. ¥ 8 This story resembles in many respects the Ca/za~ myth recorded among the Chinook. See Boas, Chinook Texts, pp. 127 et seq. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 123 told him repeatedly, ‘‘Thou shalt lie flat inside, thou shalt close thy eyes, thou shalt not look around lest we two harm thee.” Then they started. They two asked themselves various questions. ‘‘Thou shalt begin (to sing) first, our (dual) grandson.’’—‘‘No, thou shalt begin first.’’ So then, verily, the old man Sea-Gull began to sing his song. And after he finished the Pelican began next to sing his song. (Then Vulture) was going to look at what they two were doing. So he just peeked a little quickly. ‘‘Hey, do thou not look! We two will harm thee.”’ So then, indeed, he did it. They were not going long in the canoe when they came at last to the shore. ‘‘Now go thou out! We two have arrived with thee at the shore.” Thereupon he went out, indeed. They two took (the canoe) back into the water, (as) he was watching them two. ‘‘Oh! so thus they two act. They two just hold their (dual) paddles upward all the time.” And then he came ashore and lay down flat on the shore. He did not lie on his face very long when he saw two children approaching; they two were coming (and) shooting. He watched them two, and when they two came nearer they two began to shoot again. Their two arrows dropped right (near) him. So they twocametohim. ‘‘ Where are you two going ?”’—‘‘ We two are not (going) anywhere.’”’—‘‘ Whose children are you two?” —‘‘Oh! our (dual) mother says that a whale has gone with our (dual) father into the sea.’’—‘‘ Well, I am the (man). Where does your (dual) mother stay? You two will go back to her; you two will tell her to come to me.’ So they two did it, indeed. And when théy two came back they two kept on telling their mother, “Our (dual) father is callmg thee.’’—‘‘What on earth are you two doing? You two are calling misfortune down upon yourselves. Your (dual) father died long ago.’’—‘‘No! He told us two that he (was alive). He was telling us two that a whale went into the sea with him, (and that) he came ashore just recently. Thus he was telling us two. Doest thou see this here? He gave us two this (piece of) whale (meat).”” Thereupon she began to ask her two children, ‘Are you two telling the truth ?” —‘‘ Verily, we two are truthful.’ —‘‘ Where- abouts does he stay?”—“‘At the mouth of the river.” So then, indeed, she got ready and started out. And then she came to where he was staying. She almost did not recognize him at once. Then she went home with him. And then when she came back with him she rubbed him with red paint. All over his head she put it, (for) really his hair was simply gone. (This was caused) by the actions of the grease. Only now (it ends). 10 15 bo or 30 a4 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 10. THe Story or THE Doc-CHILDREN ! (Told by Thomas Jackson in 1910) Xa’meEt-s-hi’tslem ya’tsx. Xam* taié tsqxé"’sk’ ? tslilqg. Na’m- kets k tilhai’xa pko’st, k'is qimayi’Li xatsqxé*’sk’. Temu®’ha kets k' eai’ pko’st, kis halt !a’a xatsqxé™’sk’ ats-pk0’sxatlik’. Qau- wa hi’k’e is pi’tskum Limi’stalx. ‘Liya® qi*’tsm tsa?’mm tem mE- qaai’dix atsqxé’sk’. Tem psank’ tstiwai’nx is la? tem mEqaai’dix, la’Ita mis wa‘na’ tsi’ms ita® tsqxé"’sk’. -Te’mita muha k‘e’a pla’- mxadéwai’ atsqxé"’sk’, te’mita hi’tsLem pla’mxadiwak’ * atsqxé"/- sk’, xe’Lk' aux qauwa’taux qa’altsuxs. Temau’x xe’itk e halsnai’nx, temau’x mEhi’tslamaux. ‘Lauxiya‘® qi?’tsE mehi’tslemau, temau’x mu™’ht Lea’Ituxtiyt. Ti’ait!hinayi’~txaux is mi’kuts!i tem-axa ita‘ is tsi’tsik’!. Temu”’hii mi/saux LEa’Ituxtiya, temau’x qauwa® hi’k’e intsk'i’s hilkwaisai’nx. Temau’x k1’stnx pkwi’st. Temau’x-axa tsqé@’wiLx Is Lqami’Laut, temau’x pxéltstisai’nx ats-ta’ak’aux. ‘‘Hani’k’Ex-En-axa?”—‘‘A’a, hak’ Ltiwi’t!‘wantin-axa is kwi’.” Qauwaé* hi’k’e is pi’tskum te- mau’x tk'i’stalx Ltiwi’t!‘want. Tsumi’sumyuk’ ts-ali’sk’ te’mita tskwayti’Lx as lf? pi’tisxa‘yai’. Tem tskwai’salsxai; ‘Liya® tskwa-~ yu’Lx xe’itk’e tas pi’isxatyai’. Tem k’rts-axa yilsai’xa. Tem psini’k’ xk’ emyuk’ is pi’tskum te’mlita k’Eets qalpai’ hala’tsi tskwa- yu’Ltx. Temu’hi tslai’qatx hani’k' eai + tas pi’iisxai, te’mlita ‘Liya* tskwai’Lx ni‘ as ili’/diyi. Tem-axa yilsai’ is Lqami’Laut. Tem- u’’hai mis qai’-sl6 axa, tem k‘Ets-axa hala’tsi qalpai’ ayai’ Itiwi’t!- ‘want. Kim hi’k’e &’aqa wi’lau is pi’tskum, te’mita k'nts hala’tsi qalpai’ pi’tisxa‘yai’. Tem tskwai’salsxai. Te’mita mu®’ht k'e’a tskwayi’Lx ni’ias ili’diyt. ‘‘Qo"’tsuxs k'Exs q6"’tsuxs.” Tem-axa muha yalsai’. ‘nauk’tya‘® xe’itk’e ts-haitk’ tas tskwayu’Lx. “Tntsk'i’s hi’tr tsa‘ti? Hani’k'in tsqwa psa’nk’tsitxtinx. Kin hi’te tsa‘ti iltqa’tn?”. Haitk’! iriya‘-axa ayai’xa, mis-axa qai’-slo sida?’stk’'emyuk is pi’tskum. Lemqamini’yisx-auk’ ts-hai®k’.® Te’mlta-axa Ita’xtiya’yisxasx,’ ayai’ qalpai’. ‘Liya’ qa®’tsE q6?’- tsux", te’mlita k'nts qalpai’ pi’isxa‘yai’. ‘Qo’ tsuxs k'Exs qo”’- tsuxs.”” K‘rts k’eai’, kis hau’k’s mghaya/nixam, k'i/Itas iniyas la 1 This story differs from similar myths obtained among many other tribes in one important respect. While in all other stories the girl is impregnated by a dog or by her lover who assumes the form of a dog, in the Alsea version the process is of a reversed nature, asit were. Here a female dog is impregnated (unwit- tingly) by a young man. Compare particularly Boas: Sagen, pp. 25, 93, 114, 132, 263; Chinook Texts, pp. 17 et seq.; Kathlamet Texts, pp. 155 et seq.; Farrand: Traditions of the Chilcotin Indians, p. 7; Traditions of the Quinault Indians, p. 127; Teit, Traditions of the Lilloet Indians, p. 316; Frachtenberg, Coos Texts, p. 167. 2 Contracted for ts-tsgxén'sk:; [sgénz DOG. 3 Simplified for ts-pla’mzadiwak-. 4 For hak-ni'k-eai. 5 iLiyaé + -auk-. 6 Literally, ‘‘much became inside his mind.” 7 tart? particle. ‘ FRACHTENBERG] ALSEA TEXTS AND MYTHS 125 10. THe Story oF THE DoG CHILDREN (There was) one man was living. He had only one dog... . Verily, his dog had offspring, but the offsprmg born to his dog were human beings; she had two (and) both were males. So (the man) took good care of them two while they two were growing up. They two were not growing long when at last they two became tall (boys). He made for them dual bows and also arrows. And then after they two grew big they two did all sorts of things. (After a while) he left them two (going) to build a canoe. And when he came back to them two in the evening they two (would) ask their (dual) father, ‘‘Whence art thou (coming) back?”—‘‘Oh! I (am coming) back from working (on) a canoe.’ Then he custom- arily left them two every day in order to (go to) work. In the second vear he suddenly heard something repeatedly making a noise. So he himself began to listen in various directions; he did not hear dis- tinctly (the nature of) the repeated sounds. So he went back home. But on the third day he would again hear (the sound) as before. So he went straight (to the place) whence the sound came, but he could not understand what the sound (was about). Then he went back home at night. And then when daylight came again he went back to work as on previous (days). The sun came exactly (to the same position as on previous days), when he heard the sound once more. So he himself began to listen in various directions. However, this time he understood, indeed, what the voice (said), ‘‘Keep on hewing; thou shalt habitually hew.’’ Then he returned home. He did not (feel) well in his mind (concerning) what he heard. (In anger he spoke to himself): ‘‘(I) wonder what (it may mean). I must be watched (by someone) from somewhere. I wonder what will happen to me?” He almost did not go back, when day broke again for the fifth time. He had many things to think about. However, he (decided) to chance his own life once more (and) went (there) again. He was not hewing long when he heard a sound again, ‘‘ Hewing, thou shalt always hew.’” (So) he would stop, he would look around every- where, but he would not see anything. (But) whenever he would 5 WA a} BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 : ‘LEal’si. K'rts hi’k’e xti’si q6®’tsxwai, k'is-axa k'im qalpai’m pi’- tisxafyai’m. ‘‘Qo"’tsuxs k'exs g6"’tsuxs.” Kis mu™hi qalpai’m tskwaisalsxai’m. Temu™’hi sida?’stk'emyuk’ tem tsqé’wuLnx. “La’/tqaitex-n’n?””—‘‘A’a, pkwi’sxan.” Temu™hi Lxama/nstex. Tsiqa’Lnx-uk® tem-axa mu?’hti yalsa’yemux" ats-Lo’/k'ik’. Tem- 5 u>/ha mis-axa wi/lsusumux® ats-Lo’k' ik’, tem k’' exk ai’-sld ts-hi’tek’. Temu’’hia simtsla’xaxamt si/lkustex. Qali’Inx is tsi®’k’ek®’ as Lok’. Sada?’stk emyuk’ te’mitaux 'Liya‘-axa tsqé’witx. Xiuts mis qai’- sl6, tem PD Jee es ats-mi’tsk’ak’. ‘‘K‘ist x'ildi’i asti’n ta*.” 10 Memes smu’ ht k’e’aayai’. Ustai/nxaux ni’k eaisi ‘k'as aya/ltxa. inauxiya® qé*’/tsk Lowa’staux,? te’mitaux kim Lema’lhisx.* Te- mau’x hi’k’e ma‘lhya qwulhai’. Temu®’hi is tqami’Laut temau’x- axa yalsai’. Tem mis qalpai’ qai’-slo, tem k'au’xuts hala’tsi ayai’ qalpai’. Ustai’nxaux qalpai’nx. K'é’tk'aux® ni’sk’ wustai’nx, 15 te’mita k'au/xuts hala’tsi tema’‘lhisx. X‘ildi/nxaux ha*’/tse. Tem- u™’ ha misau’x-uk" Lqxa’/yavx ik’ ts-hai"k’ , temau’x Soe Ge Tem- Hs mis qalpai’ qai’-slo, tem k'au ae qalpai’ ayai’, te’mita k'au’xuts hala’tsi i’mstm. Temu™’hi stida?’stk emyuk’ is pi’tskum temau’x mu*’hi tsqé’wiLx. Qaiti/nxaux Leai’sx ats-tiwi’t!wank’, 20 ik'as kwif. Temau’x muha qgalkwal‘yai/nx: ‘nauxiya’ qa*’tsE Lqala’kwalx, te’mitaux LEai’sx ats-ta’ak aux simi’xux 'k' ats-tiwi’t!- ‘wank’. Jit!i’nxaux. Wa‘kuna’® tets-L6’k ik’, tsiya’qsalinx-uk". “K ist-p/n muha 1a* iltqai’m ?””—‘‘A’a, k'ist x’ iltxwai’m hani’k Inx muha.” Temau’x mu"’hi k'e’a istai’nx as po’stex na’k'eai ‘kas 25 tsqai’tusal. ‘rauxiya® qi*/tse Lowa’staux temau’x kim Lema’lhisx. Temau’x muha qalpai’nx istai’nx, te’mita k'au’xuts qalpai’nx LEma’lhisx, hala’tsi hi’k’e k'im na’k’ eai ‘k’a’saux mila’hasanx. Te- mau’x muha galpai’ hala’tsi wustai’/nx. Temau’x mu?’ht tqai’Li. K'u’k"ts7 ta’qusal hau’k’s as mena’tem. Tem stda*’stk emyuk 30 ts-x'ili’/disk' aux te’mlta hi’k'e is qauwai’-slé tsqai’txsal ts-pu’ - stexk’. Te’mita muha thak: !é’tx § xas mena’tem hani’k eal wi- li’sal as txa’/mniyit. ‘‘A’a, hak’eqau’x tsqéwilt!i’wilnx testi’n ta® pLxa’mnitxtnst. K‘ist-p’/n mu®’ht utqai’m ?” —“ K’ist Lohai’m.” — “Kist-e/n muha 1a? rati/hastoxs?”—‘‘A’a, xani’x qau’wis 35 tsk !é/txam qauxa’nk’s.”’ Temuhi k'e’a hilkwaisai’nx. Yu’- xwaux Lhaya’naux tsi’tsk’ lik’ ,® te’mitai axa k'im spt’yt. Tem- 1 Contracted for tstn’k-e + -wku. 2 Similar stories, but without the ‘“ Dog-Children” element, were recorded among the Tillamook and Coos Indians. See Boas, Tillamook Tales, pp. 136 et seq.; Frachtenberg, Coos Texts, pp. 149 et seq. 3 wst- TO FOLLOW. - 4 Contracted for Lema'lhiyaisxra; mil‘- TO LOSE. 5 k-é'tké + -aur. 6 watna’+ -uku. 7 k-Ets + -uku, 8‘k-J- TO SMELL. 9 Contracted for ts-ist'tsk:lik-. FRACHTENBERG] ; ALSEA TEXTS AND MYTHS 127 start to hew a little he would again hear the sound there, ‘‘Thou shalt keep on hewing, thou shalt hew.’’ So again he would listen in various directions. Finally, after the fifth time somebody came to him (and asked him), ‘‘What art thou doing ?’’—“ Oh! I am building a canoe.” Then he was killed. His head was cut off and taken back (to where his murderer lived). And after he came home with his head all the people began to assemble. And then all joined in the war dance. The head was (then) tied to the ceiling. Now on the fifth (day) he did not come back to the two (children). As soon as it got daylight the younger brother said to (the elder one), ““We two will look for our (dual) father.’ Then they two went, indeed. They two followed him along (the trail) where he had gone (before). They two did not follow him long when they became lost there. So they two just walked around as if lost. And then toward night they two returned home. And when another day broke they two would again start out as before. Once more they two followed him. They two followed him a little farther, but in the same way they two became lost. They two looked for him in vain. Then, as they two dismissed (the success of their attempt) from their minds, they returned home. And when day broke once more they two started out again, but the same thing happened to them two as on previous occasions. Finally, on the fifth day, they two at last came upon him. Right away they two saw the object of his efforts—namely, the canoe. So they two began to walk around it. They two did not walk around it long when they saw their (dual) father lying beside the object he was making. They two examined him. His head was gone; it had been cut off. ‘‘ What are we two going to do now?’’—‘‘ Well, we two will commence to search for whence he had been (approached and murdered). Then they two followed, indeed, the blood (along) where it had been dripping. They two were not following it very long when they two lost (their) own (sense of direction) there. So they two followed it again, but once more they two became lost just (at) the same (place) where they two had lost it before. Then they two followed it again as before. Then they two began to cry. The younger brother was all the time looking up everywhere. After their (dual) fifth attempt to look for him (they two found that) his blood had been dripping on several places. Then at once the younger brother smelled (the direc- tion) from where themurderers had come. ‘‘ Yes, our (dual) father was approached (by people) from above (by whom he) was destined to be killed. What shall we two do now?’—‘‘We two are going to climb up.’’—‘‘How are we two going to get on top?”—‘‘Oh! thou shalt shoot upward first.” And then, verily, he did it. They two could still see their arrows as they dropped back to them. And then after 5 10 128 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 u’ha sida?’stk’emyuk aux tsk’ !isk' 1 te’mita ‘Liya‘-axa wi’lx ats- tsi’tsk’ tik'aux. Temu®’ht qalpai’ ats-mt’tsk ak’ tsk’ !é’txa, te’mita iniya® hala’tsi spti’yai-axa. Tem qalpai’ ats-ha’at!ak’ tsk !é’txa. Te/’mltaux Leai’sx xts hi’k’e xei’stik’iyi as tsi’tsik'!. Temu™’hi qalpai’ as mena’tem tsk’ !é’txa. Tem haitk'! kwa’‘la’ le'wi’k's. Temu™ ht qalpai’ ats-ha’at!ak’ tsk’ !é’txa, tem k’ é’tk i wi'lx le'wi’k's ats-tsi’tsk’ ik‘'aux. ‘‘Xani’x qau’wis Lohai’m, kin-uk" qwon qoma‘ts.” Temu®’hai k’e’a qau’wis Lohai’xak" ats-ha’at!ak’, temu®’hi qdma‘ts ats-mii’ tsk ak’ .* ipauxiya® qa?/tsE Lowa’hau tem pxéltsiisai’nx ts-mi’tsk ak’. “Kwa‘la’hax ?”—‘‘A’a, qa’altest ya’xautxai!” Sada?’/stitaux s-pi’- tskum Lowa’hau, temau’x mu®’ht wi'lx qauxa’nk’s. Temau’x mu™’ht mesi’qulalxa. ‘‘K‘ist na’k'slé-n’n ayai’m?” Pxéltstisai’nx i’mste ats-mi’tsk’ak’. ‘‘A’a, k'ist hai’ts-sl6 ayai’mi.’”’ Temau’x mu?’hi k’e’a ayai’. ‘Lauxiya® qa?’tse ya’xau te’/mitaux Lq0’WwiLx * tas hi’tslem ts-yai’xait!exk’. ‘‘K'ist Ustai’mi na’k’eaisi°® tas hi’tslem ts-yai’xait!exk’.” Temau’x mu?’hi k’e’a hilkwaisai‘nx. -ipauxiya® qa?’/tsr ya’xau, te’mitaux tskwai’tx ‘k tas haha’ tem-axa 20 Li) Or 30 ita’ is tsilha’. Temau’x muha tskwai’salsxai hani’k eai pi’tsxai. Te’mitaux mu®’hi k‘e’a tsla’yEqatx; hak’ Eqau’wisa‘tsaux ‘k’ q0’tsE tas pi/Gsxai. Temau’x mu?’/hi mpyaé’xaux La’mxa. Te’mita k Ets qalpai’ pi’isxafyai’, ké’tk’é xii’si awi’lax pi’isxam. Merya’- xauxaux. Qa?/Ite metsqwinda’kwaux ts-pi’isxamsk'slo.° Temu’ha mis Imyii/liyisxaux, temau’x metantai’xasx. Te’mlitaux mu"’hi k'e’a meha/ntex; k'iThyarx awi’lau. Temu?’hi mi’sitx wi'lx na’k’ eai ‘k'a’saux meElana’txasx, temau’x uxwi’xa. Temi’Lx Kk eai’ sa/sitx kili/hex. Temau’x mu®’hi pxéltstisai’xa. ‘‘La’tqaitxa- p-b/n?”—‘‘A’a, hak’ limtsli’xaxamta‘t-axa yala’sau.’”—‘‘U’k-»’/n ik'txama/ninx ?”—‘‘A’a, qxainik’si’/witnx” a/tasaux - metli’t tsqr®’xak's ts-ta’ak’. Hak'i’mha‘t-axa yalasau.’’—‘‘A’a, kip ‘riya® hau’k's ya’kutxam na’k’eai kis Lxa/mniyit sili’ kwi,” tsimyEa’Insk’ - iLx mi’siLx penhi’inx is mi’kuts!a. ‘‘K ip ‘riya’ 1a* hi’k’e. Kip q!u/lsin pin Lan.” K’'rts hi’k'axa tsuwa’sal is qau’wai-slo tas mE- qa?’mti.’ Hi’k'e tai? q!u’lsin tsuwa’sal tas hi’tslemtoxs. Temau’x mu™hi xé’tsux". ‘nauxiya’ qa?’/tse ya’xau te’mitaux muha wilx na’tk'ik’s te’mltaux tskwai’tx is tsilha’. Temau’x muha k'i/mhak’s ayai’. Mi’saux wi’lx na’k’eai ‘k’as pi’Usxai as tsilha’, temau’x ‘pai’x psank’tstwai’. K'au’xuts® hi’ke xt’si 1 Contracted for ts-tsk-/i’sk:. 2 Abbreviated for kwa’latra; kul- TO REACH. 3 For additional instances of the “ Arrow-Chain” episode see Boas: Sagen, pp. 17, 31, 64, 117, 157, 173, 215, 234, 246, 278; Kathlamet Texts, pp. 11-12; Farrand, Traditions of the Quinault Indians, pp. 107 et seq. 4gdu- TO MEET, TO COME UPON. 3 na'k-eai + -aisi. 6 Simplified for ts-p2/auisxamskik's-slo. 7 Amplified for grenk'si’inx. ®qa’am PACK *’Namely, the two Snake-Women. FRACHTENBERG] ALSEA TEXTS AND MYTHS 129 their (dual) fifth shot their (dual) arrows did not come back. So then again his younger brother began to shoot, and similarly (the arrows) did not drop back. Then his elder brother shot once more. Verily, they two saw that (one) arrow began to show just a little. And now again the younger brother shot. (The arrows) almost reached to the ground. So then in his turn the elder brother shot, whereupon their two arrows came farther (down) to the ground. ‘‘Thou wilt climb up first; I will (follow) behind.” Then, verily, his elder brother began to climb up first, while his younger brother (came) next. They two were not climbing long when his younger brother asked (the elder one), ‘‘How art thou?’—‘‘All right; let us two keep on going!’’ For five days they two kept on climbing, when at last they arrived at the sky. Then they two were standing (there). ‘‘In what direction shall we two go?” Thus his younger brother asked him. “Oh! we two will go in this direction.”’ Then they two, indeed, went. They two were not going long when they two came upon the tracks of some people. ‘‘We two will follow wherever the tracks of these people (lead).’”” Thereupon they two did it, indeed. They two were not going long when they two heard some war-whooping and also some singing. Then they two began to listen (for) themselves (in order to find out) from where the sounds came. Then at once they two located it, indeed; the voice came from (a place) ahead-of them two. Then they two kept on going stealthily. And then again the sounds were heard, (and this time) the noise was coming nearer yet. They two kept on going. All the time (they two) kept on coming closer to the place (where) the noise (came from). And then when they two were (very) near they two hid themselves. Suddenly they two saw, indeed (the noise makers); they were coming nearer and singing. And when they came to where those two had hid them- selves the two (brothers) came out. Then those who were singing stopped. And they two began to ask, ‘‘ What are you doing ?’’—‘‘Oh! we are returning from a war dance.’”’—‘‘ Who was it who was killed ?”’— “Oh! they went down to the father of those two who have a dog as a mother (and killed him). We are returning from there.’’—‘‘ Well, you shall not go everywhere from place to place, wherever the people com- mit murder.” That’s what they were told as they were brushed aside with the bow. ‘‘You shall not be anything. Flies shall be your name.’ (Then) those who had packs were just crawling in all direc- tions. Those several people were just crawling (as) Flies. Then they two started. They two were not going long when they: two came to a river (where) they two heard some singing. So they two went into that direction. When they two came to where that singing sounded they two began to watch on the sly. (Two Snake- 96653—20—Bull. 67-9 10 15 25 30 30 130 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 phi’/Ihumai k’au’xus-axa kim tsilhai’m. K‘au’xuts hi’k'e tkwi’- tsxax ats-phi’lhumak’aux. ‘Lauxiya‘® qa?’tsE psa’nk' tsitxtinx tem ma’yExa ata’s xam*. “Tlili’xan, hani’k’Est tsqwa Lhaya’nau- tnx.’’—‘‘K'ist qwa tsa‘ti hani’k’eai psa’nk' tstitxtnst:” ‘Lauxiya‘ qa*’/tsk imi’stal temau’x muha uxiyi/Lxaux. ‘‘La’tqaitxapst- p/n ?””—‘‘A’a, xan sift aya’sal qxa’nk’s-i Lxa/mniyit, Lxamna/- sanx ata’s mEla’mxadit tsqé"’xak's.’””’ Temau’x mu™hi pxé’pxél- tsisautya’Inx qauwa®@ hi’k’e is intsk'i’s. ‘‘La’tqaltxapst-2’/n mi’sipst-axa yala’sal?””—‘‘A’a, qauwai’sau kusi’n sa* te’min qwa’- mautxa.’’—‘‘La’tqapst-n/n philkwai’sex ?”—‘‘A’a, tsa‘lhyaxan-axa yala’sal.’’—‘‘Te’mipst-eEn mu®’hi 1a’tqal mi’sipst-axa wi’lal ka’- kwis? Qali’xaltxapst-a’ ?”—‘‘iniya’. Hi’k'e mi’sxan awi’lal, te’- mxan Lkui’/waldEmtsx.”’—‘‘Sqf’titipst-n’n qau’wis ki’waltxa ?”— ‘“A’a, kusi’n saf qau/wis ka’wal.”—‘‘Ltila’qwalx-a trts-kwi’sk’ ?”— ‘“iniya®, ka’k® hi’k’e tspi’Gtalyzem.”’—‘‘Te’mipst-n’n mu*’ht 1a? k hili’waltxa ?”—‘‘A’a, hak’ !é’tsxan hi’k’e ta’pal kwi’k's-auk .”— “Tem mi’sEpst-axa k'at’k’s wi’laltxa, te’mipst-b’n la* ha’- kwaltxa?”!—‘T’mstexan hi’k’e mu®’hi ita’.’—‘Tem mi’sipst wi'lal-axa, 1a’tqaltxapst-n’n ?”—‘‘A’a, Lkitya’tswalxaxan? kuxa’n wau’st!ats.”—‘Te’mip-En mu®’hi la’tqal is qamlfi’s?”—‘‘Tsint’- saltxa‘L.’”’—“ Na’k‘ep-r’n tsint’saltxa?”—‘‘A’a, qau’xal-auk: tsini’- sal.” —K lila’haltxapst-uk" 4’ is qamli’s?”—‘‘A’a.”—“ Xa’mk’ |- epst-a k’ lila’haltxa ?”—‘‘ A’a.””—‘‘Lapstuk"ya*‘? a’ tpa’kaudux" ?”4— ‘““K’a, is Lxayai’-slo.’’—‘Te’mipst itiya‘-a’ Lei’Lasx ?”—‘‘A’a, tai® mi’sxan tk ai’/ltex, temu"’hixan Lwi/Lax.’’—‘‘Tem iriyas’ Itiyu’xsi- txupst ?”’—‘“niya’.”’—“ Hin’sk' ek’ em pst-uk"-n’n k’ hila’hal is qam- Li's ?” —‘Qami/ntk' emxan-uk" Kk Sila’hal.”” Temau’x mu”’hi Lxam- na’Lnx, qauwa’taux qinpt!a’Inx. ‘‘Pst-hi’ke ‘iya‘ la*. Pst-k ima’q hi’k’e pstin fan.” I’mste tem kus k'ina’q It!a’xwalsx.® Temau’x mu®’ha ‘k’qd’tsE siyai’xasx. Qau’wis ats-ha’at!ak qaai’xasx, tem pxéltsiisai’nx ats-miti’tsktak’. ‘‘Kwa‘la’han? Lxali- yuisxan-a/® q6’tsek’s?””—‘‘A’a, qaha’nsex hi’k’e q6’tsx.’”—‘Tem a’yEX 1 qaa’xasxal xuna/has!” Temu™hi k’e’a hilkwaisai’nx. “Kwa‘la’/han? xali’ytisxan-a’ qo’tsek’s?”—‘‘A’a, qo’tsex hi’k’e qaha’ns.”’—‘‘Kist-b’/n mu"’hi la’tqai t’stin k'i’yai?””—“Tsimai’- tukwa 7 qaai’tukwa * kuha’m qa’lqal-uk"!” Temu®’ht k e’a hilkwai- sai/nx, te/mlita ‘Liya’ xt’si Lk’eai’xtsiyad.2 Temau’x-uk" mu™hi qalpai’nx qaai’nx tskwai’salyust!ik’s,’? te’mItat hi’k’e ptii’x ni’sk’. lrku- TO GO OUT. 2 kilits- TO DRY. 3iLiya® + -pst + -uku. 4 pk-...-uwku TO TOUCH PRIVATE PARTS. 5 Literally, ‘‘Habitually pulls herself out.”” For references to parallel stories see note 3, p. 72. 6 zal- TO LOOK LIKE, 7 Contracted for tsimai't-uku-a’. 8 Contracted for gaat't-uku-a’. 9 k-eaixts- TO BE READY, TO FIT. 10 Contracted for ts-tskwat'salyustlik‘ik’s. FRACHTENBERG | ALSEA‘TEXTS AND MYTHS Vt Women) were digging fern roots a little and were at the same time singing. The fern roots which they two dug they were using as feathers. They two were not watched long when one of them said, ‘“‘T feel hot; we two must be looked at from somewhere.’’—‘‘ We two could not possibly be watched from somewhere.” They two did not do this for a long time, when the two (brothers) appeared before them two. ‘‘What are you two doing ?¢’’—‘‘Oh! our (dual) husband went down to do some killing; he killed him who had children with a dog.’ Then they two were asked repeatedly all kinds of questions. ‘‘What are you two usually doing whenever you two get home ?”’—‘‘Oh! my elder sister habitually goes ahead, and I customarily follow (her) .”’— “What are you two doing (then) ?”—‘‘ Well, we two always go home and sing.” —‘‘And what do you two habitually do after you two arrive at theshore? Do you two always shout?’’—‘‘No. As soon as we two arrive, (our husband) always comes after us two in a canoe.’’—‘‘ Which of you two enters the canoe first?”—‘‘Oh! my elder sister usually embarks first.’”’—‘‘Does he usually bring his canoe clear to the bank ?”—‘‘No, he just floats it offshore.” —‘‘ Then how do you two get in ?””—‘Oh! we two habitually jump into the canoe from the shore.’’— “And after you two arrive at the other side, how do you two usually disembark ¢””—‘‘We two do (it) in the same way.’’—‘‘Then after you two arrive home what are you two habitually doing ?”—‘‘ Well, we two customarily dry the (fern roots) which we two gathered.’’—‘‘And what do you usually do at night?”—‘‘We usually go to bed.’— “Where do youalways sleep ?””—‘‘Oh! we always sleep upstairs inside (the house).’’—‘‘ Do you two frequently go out at night ?””—‘‘ Yes.’’— ‘‘Do you two ever go out alone?’”—“Yes.”’ —“How many times do you two usually go out at night?” “We two habitually go out many times.’ Thereupon they two were killed; both were skinned. ‘‘You two will not be anything. Just snakes will be your (dual) name.’ For that reason the snake habit- ually sheds her own skin. Then they two began to put themselves into (the skins of) those. First his elder brother put himself in, whereupon he asked his younger brother, ‘‘How am I? Do I begin to look like her?’’—‘‘ Yes, thou art just like her.’’—‘‘Then go ahead, please; put thyself in likewise!” Thereupon he did it, indeed. ‘‘How am I? Do I look like her ?””— ‘Yes, thou art just like her.”’—‘‘ What are we two now going to do with our (dual) knives ?”—‘‘Try to put it into thy armpits!”’ Verily, he did it, but it did not fit (even) a little. Then they two put them next into their ears; however, they just stuck way out. So then he 10 15 20 25 30 35 432 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Tem-axa kim txwai’nx. ‘‘K’in-p’n tsa‘ti na’keai iutqa’a?”— ““Tsimai’t-auk’ a’ k'ts!ai’t-auk’ a’ kuha’m kuxé’s-auk’.” Temu®’hi k'e’a imsti’nx, te’mIta ‘tiya*® hala’tsi tk’ eai’xtsiyt. ‘‘Hatsi’/Ikwauk’ taa’xti qaai’t-auk’ a’ ham laqs!” Temu’hi k'e’a tsimai’nx kim. ‘“Kwa‘la‘, xqa/lxwiyi-a’?”—‘‘A’a, meta’palxai a’!” Temu’ha ke’a hilkwaisai’nx. ‘niya® xii’si Lei’stik'iya. ‘‘Mu*’hi ait kim xuna’has k‘ts!ai’t!.” Temu™’hi ke’a kim k‘ts!ai/nx. Ti’it!hi- nai’xasxaux mu ht. Temu™ hi mi’saux ttiwi’t!hinxasx, temau’x mu™’hi ayai’. Xits hi’k'e mi’saux tsqinkwai’ k'i/lak’s, temu™hai auk:!i’yzm ats-si’- tek aux pkti’txaistaux.! Tem mis wi’lyem, tem tspi’tiyem ki’k® ni’sk’. Temu™’ht qau’wis ats‘sa’ak’ tpai’xa kwi’k's-auk’, te’mita hi’k e ko’stex a?’/qa. Temu™ hi qalpai’ ats-mit’tsk ak tpai’. Hark’! ma‘ng, xus hi’k’e sa’wiyd k'i’/lik’s. ‘‘Hehe’, intsk'i’s hi’k’e tsa‘ti asin tema’xt? K‘i/lik’s sa’wiyi.’—‘‘K'rts ‘riya‘ a’ qali’ypx?” ? Temu?’hti tx-axa rq !ai’. Tem k au’xuts muha hala’tsi i’mstatx@. K ligai’xaLx-axa mu®/hi itsai’sik’s. Temau’x muha 1ldqai/nx ats-wat’st!atisk’'aux. Temu"’hi mis Laii’qatex, tem ayai’ k ai’wak's Lpi’tstt ts-Lati’qak'aux, ‘kas hi’lhum. Temu™hi mis wi'lsusx, tem-uk"® muha wahayai’nx as itsai’s. ‘Tip tasi’n pi’tsust!. A/a ~ tii’tsep!.” Ya?’qa hi’k’e thaya’nilt!xai’sxamst* as LEya’tsit. ‘*Ta’tsEp !.”,—‘‘ Hehe’, la’-n’/n, hi’k’e tas qé@’xanttslem.” Tem-uk" hi’k’'e Lxat’/witEx ats-pi’tsustlik’. ‘‘K’-riya® la? pi Lan. Kip mi’k’itx hi’k’e Lowa’txaytsxam.” K'rts hi’k'axa tai® mi’k’itx tsi®’si as Leya’tsit. Ayai/-axa muha. Tem k'nts mu®’hi Loqatx- wal’ ‘k’ats-ha’/lhumk’. Hi’k’e mu™hdi k'u’k"ts tq!wai’, k'au’k’ nts k iliwi’m na’mk’ mis rEhana’tnalx ats-ta’ak’ ts-L6’k 1k’ qalé’tsx-uk? is tsi’k'e. ‘‘Hehé’, mrk’a’it-auk’ * ta‘ kusi’n tema’xt,” ts-yEai’sk’ as mena’tem. ‘‘A’a, ts-hilkwai’sk’ k'i’mhat-s-mukwa‘sli,” ts- yrai’sk’ as m#sha’Islatst6. ‘‘Qaila’ tem kus-auk’ kili’wal kusi’n te’mxt, mis-uk" ta’q!walirx kus Lok:?,” ts-yEai’sk as mena’tEm. “‘A’a, xas xwi®’siyi Limi’staltemtsx. K’-qé’xant-s-hi’tslem thilk- wai’si; na’mk’s xwi®’siyu ts-k’ !é’k ik's-auk’ sa’yaltxam, k'auk’s® kili/waltxam,” ts-ildi’sk’ as mukwa‘sli. Temu"™’ha gamli’. Temu’ht kexk‘ai’-slo ts-hi’tek’, temu™’hi Lqa’tit si‘Ikustex. La’k’ auxkuts® hauwi’i k !ila’‘tsxa, Lxti/nxaux as Lami’stiwau.? Temau’x mu”’hti yasau‘yai’nx. ‘‘Xa-qa?’ltE Ltsa’lali kuha’m gé’ya. K’rxs axa ita® i’mste LEa’lauwi as mEha’it lki- TO ENTER CANOE, TO EMBARK. 4 Contracted for mEk‘?'yaitt-auk:. 2 Instead of galv’z. 5 kis + -auk- 3 hain- TO LOOK. 6 Consists of lak-Ets + -aux + -uku, 7 Owland Crane had been stationed outside to act as sentinels. FRACHTENBERG] ALSEA TEXTS AND MYTHS to pulled it out again. ‘‘Where, then, am I going to put it?”—‘‘ Pray, try it by putting it mto thy groins!”’ Indeed, he did so, but, simi- larly, it did not fit. ‘‘Perforce, put it inside thy dress!” So then, indeed, he tried it there. ‘‘How is it? Does it hide?’’—‘‘Yes; please jump around!” Thereupon, indeed, he did it. It did not stick out (even) a little. ‘‘Now do thou keep it there likewise!” Then, verily, he put it there. Now they two had fixed themselves (entirely). Thereupon, after they two had fixed themselves, they two started out. As soon as they two came near to the water, their (dual) hus- band arrived in a canoe for the purpose of placing them two in it. Then after he arrived in the canoe he floated in it far out in the water. Thereupon the elder sister jumped first into the canoe; verily, she got into it correctly. And then his younger brother jumped in next. He almost fell short. He touched the water just a little bit. (Then the husband exclaimed) angrily: ‘‘Hm! what on earth is the matter with my sister-in-law? She (almost) slipped into the water.’”’—‘‘Can I not be tired occasionally?” Then they went across to the other side. They two did the same thing as before. Then they came ashore (and went) into the house. There- upon they two began to dry (the fern roots) which they two dug. And after these were dry (one of the disguised women) went to the next house to distribute (the roots) which he had dried—namely, those fern roots. And then when he arrived with them he opened the (door of the) house. ‘‘Here is my gift (to) you. Now do you take it!” (Then) those people began to look straight at one another. ‘Here, take it!”—‘‘Hoh! what? It is the people from below.” Then he just threw away (from him) his gift. ‘‘ Your name shall not be anything. You shall just become Fleas.”’ Then those people began to jump just (like) fleas. Then he went back and started to - dry some more (of) his fern roots. He just kept on looking up (and) he would shed tears whenever he beheld the head of his father tied up to the ceiling. ‘‘Hey! verily, my sister-in-law has a knife inside (her dress), exclaimed the younger (brother). ‘‘Yes, it is the custom of the women from there,” said an old woman. ‘‘Then why is it that my sister-in-law constantly sheds tears whenever she looks up to that head?” said the youngest (boy). (Then the supposed woman answered): ‘‘ Well, the smoke does it to me thus. The people from below act (thus); whenever smoke gets into their eyes they always shed tears,” said that woman. At last it got night. Thereupon all the people assembled and a war dance was executed by all. No matter how often these two would go out they two (always) found the Little Owl (sitting by the door). So they two told her: ‘‘Thou shalt always put out thy torchlight. Thou shalt likewise say so to the Old Man Crane.” on 134 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 mek ila‘t’.’) Temu"’hi k'e’a hilkwaisai’nx. Sipt!ai/nxaux qauwa™ hi’k’e as kwi®. Las xa’lux" te’mitaux-uk" sipt!ai’nx.' K‘au’xus muha sivai’m. Kis mu™hi tsalalfya’a ts-qé’yak’. ‘Hehe’, ]a’tqai-e’/n ku Lami’stwau tem kus qa?/ltm Ltsa’lalx kuts-qé’yak’ ¢,” ts-yEai’sk’ as mena’tem. K‘au’xus-axa qalpai’m k !ilhai’m temau’x muha pta’msafyai. ‘‘K'i’st-e’n mu™’ht iltqai’m? Kist ‘Liya*‘ la? tsk ti’/tiyisxam. Tai‘ shis tsi’nstuxs, k'i’stis mu®’ht Lxamna’a.” Temau’x mu"’ht i’/mstr It!a’msiyai. Tem k'au’xuts-axa muha siyai’. ‘Liya’ qa*’/tsk LEmtsla’xaxamt sili’/kwex, temu”’ht k' eai’-sl6. Temi’Lx mu®’ht ayai’ Ltsi’nist qauxa’nk's-auk’. ‘LaLxiya’ qa?’tsE tsi/nstex, te’mita k’-uk" pa’kantxaim. ‘“‘iniya®! Tk'ai’itxan,” ts-yEai’sk’ as mukwa‘sli. Te’mIta hi’k’e qaidi’ a’tsk'ai. Temu?’ht mis tsa?/mE a’tsk’Estex, temu™’hai pxéltstsai’nx ats-mt’tsk ak’. “Krist muha txamna’a. K’'ex qani’x spa’yudi kusti’n ta‘ ts- Lo’/k'ik’.”” Temu™’ha ke’a tqaita’yux"-uk" ts-L0’k'ik’. Temau’x mu"’hi Lk !a/lhiyisxa. Spai’txwaux-axa ats-ta’ak’ aux ts-L0/k ik’. Temau’x muha 1q!ai’ kat’k’s, tsk ti’tiyisxaux-axa mu” ha. Lqou’tsxa as mukwa‘slitst6. ‘‘Hé, pin kia ‘k tahi’.’” Was la’. ‘“A’tsk' uyuxup-a’ tsaf? Pin k'i/la ‘k’ taihi’,” ts-ynai’sk’ as mmsha’- IslatsLo. ‘‘Qe’it-auk’!,” tsimyrai’sk’ xas mena’tet ts-ma’hatsk’. Temu’’hi k’e’a hilkwaisai’nx. Xits hi’k'e mis-auk’ Lqei’ya, tem LEai’sx xas mesha’Islatsto. ‘‘Hé+, pi’tstex, pt’tstex tai,” ts- yEai’sk’ as mesha/’Islatsnd. ‘‘Kwa‘la’* ha pa’/stex? I/mste sa/sin pawa’k'utex, te’mitax hi’k'e ya’sauwal, ‘K’i/mhat-s-ma’mkusli ts-hilkwai’sk’,’” ts-yeai’sk’ as mena’tem. Temu"’hi tk’ !é’-slo ts-hi’tek’. K’-mu?’ha rad’stitit si/Ikustuxs. K’rts hauwi1 Lka’- tnx as kwi', kis k'im siti/yisxam. K’rts tka’inx xa/lux", kilta’s hi‘k’'e mELi/mLimauxam. I[itdwai’-slo mi’sitx mu®’ht La’q!stex. Lau’stitat kets mu’’hi si’/Ikustex. Was‘ la?. Tem mi’si_x wi'lx as ) nati/stitat, Lx-Liya‘ 1a? iltqai’m; Lx-Liya’ la qxe’nk’s wil. Tem mi’saux-axa wi’lx na’k'eai ‘k'a’saux Lowa’hasal, temau’x yuxé’nx xamé tsi’tsik’!2 Wi'lsxaux-axa mu™ hi. Temi’Lx mu™’ht qttiwai’.. Ti’at!hinai’nxaux muha ats-ta’ak'aux. Lqinqé’yux- waux tEts-L0/kik’ is wal ts-La’qusink’. Temau’x-axa is ts!am mi- 35 k' la’yux" tats-Lo/k'ik’. “Mu ’hi memaya’tsixai!”? Kis mu™hi 1 Compare Boas, Sagen, pp. 210, 242. 2 They took off arrow after arrow until they had removed the entire chain. 3 aits- TO SHAKE HEAD. TRACE EN RERC | ALSEA TEXTS AND MYTHS 135 And then, indeed, she did it. (Then) they two made holes in all the canoes. Even in the clamshells they two punched holes. Then they two were about to go (back) into (the house). Then (the Owl) kept on putting out her torchlight. ‘‘Hey! what is the matter with Little Ow] that she always puts out her torchlight ?”’ said the younger (brother). (After a while) they two came out again and began to make plans (for an escape). ‘‘What shall we two do now? (At the present time) we two will (have) no way to escape. Only after we shall have gone to bed will we two (be able to) kill him.” So they agreed to it thus. And then they two went back into (the house). The people were not war-dancing long when they all stopped. And then they went to le down upstairs in (the house). . . . And then when he was sound asleep the younger brother asked (the elder one): ‘‘We two are going to kill him now. Thou shalt take along the head of our (dual) father.”’ Then, verily, he cut off the head of his (supposed husband), whereupon they two ran out quickly. They two took back (with them) the head of their (dual) father. Then they two went across and escaped back (to their home). (After a while) the old woman woke up. ‘‘Hey! your (night) water is spilling.” No answer. ‘‘Are you so sound asleep? Your (night) water is spilling!’ shouted the old woman. ‘‘Make a light inside (the house)!” her youngest brother kept on callmg. Verily, (some one) did it at last. Just as soon as it got light inside (the house), the old woman looked (around). ‘‘Hey! blood, blood only (do I see)!” exclaimed the old woman. ‘‘(Dost thou see) why it is blood? While I have been suspecting such (a possibility), thou didst just keep on saying, ‘It is the custom of the women from over there (to carry knives),’” said the younger (brother). Then all the people woke up. A general chase was going to be instituted by them. But as soon as a canoe was launched, it would sink (right) there. Then the people embarked in clamshells, but they would just whirl around. (It was a) long time before they finally got across. Then the chase was commenced by all. (But they could) not (do) anything. When those who participated in the chase came (to the edge of the sky), they (found that) they could not do anything; (for) they had no ways of going down. Then when they two came back to where they two had climbed up they (first) took off one arrow. At last they two came back with (the head of their father). And now they danced the war dance. Then they began to fix their (dual) father. They two tied his head with the bark of cedar. And they two also glued his head on with clay. ‘‘Keep on shaking thy head, now!” Verily, he now (did it). 10 15 30 30 136 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 k'e’a. K'rts xis hi’k'e mmaya’tsix, kis-axa kim Itsai’qaytsxam. K'au’xus-axa mu™’hi qalpa’a milk !a’a-auk’. K'au’xuts qalpai’nx yasaufyainx. ‘‘Qa’lpEx meaya’tsixai!” Kis mu™ht k’e’a hilk- waisa’a, k'u’k"s-axa mu™hi qalpai’m Itsai’qaytsxam. Temu”’hi suda*’stk emyuk’ tem muha Li’qaya. ‘‘Mu’hix Li’qayt, aya*- tsixwa’xa muha!” Sada?’/stk°emyuk’ is pi’tskum temi’/Lx mu™ ht keai’. Temau’x mu"hi yasau‘yai’/nx ts-ta’ak’. ‘‘K’-k'atk’ ham fan. K‘rx taié xas remk’i/lhixamt ligé’sti xas qalpai’xat-s-hi’- tslem.’”’ Temu®’hii tpai’, k'a‘k’ Lowa’txayt. Temau’x mu*’hi ats- ta’mxadéok’-temau’x tsqé"’x Lowa’ txayu. Taié mu™’hu. 11. THe Srory or THE Doc-CHILDREN (Collected by Farrand in 1900) Xa/met-s-hi’tslem ‘k'aux ya/tsxaux ts-mukwa‘slik’. Tem hi’ke qauwa* is pi’tskum tem aya’ltxa pxami’nt kus qa’alt; xe’Lk ts- qxé"’sk',! xam* mukwa‘sli. Temu?’hi qaai’tsk it ts-ayai’sk’ tem pkusti’. Temu®’hi mis k'eai’, tem halt!ai/nx qa’kuts-tsqxé"’x kuts pka’sk. Temu®’hi ‘riya’ qa*’tsr tem mrqaai’dix kus tsqé"’x. Tem aili’k'i ma’mhatst? kuts-mukwa‘slik’. Temu™hti ‘Liya® qa?’tsE temu"’hi pa’mhatsai* kutsqxé"’sk’.* Tem iziya‘’ qalpai’nx k'aha- i/nx kuts-si’/tek’ qaku’s mukwa‘sli is pxami’nt, ]a’Ita muku’s ° mE- qaai’titxanx kutsqxeé?’sk’. Temu'’ha hamsti is pi’tskum tem hi’k’e aya’l Ltiwi’t!‘want is kwif. Temu™ht ik’ sida?’stk emyuk’ ts-aya’l‘yaisk’ te’mita tskwa- yu’Lx kus hi’tslem ‘k’pi/isxai hak'eqau’x. ‘‘Q6"’tsuxs k'Exs q6"’- tsuxs.”’ K'is muha ha?’tse mehaya’nixam, k'ilta’s ‘Liya® xt’si la* yeai’si. K'is-axa muha tsimxaixwai’m. Kilta’s hi’k’e hau- wii qo"tsuxwai’m, k'is-axa mu™’hi qalpa’In pi’isxa‘ya’In: ‘Qo"’- tsuxs k'exs q6d"’tsuxs.”’ K’is muha qalpai’m mehaya’nixam, k ilta’s ‘riya’ 1a? Leai’si. Temu"’hi stida?’stk emyuk’ te’mita tsk- wayu’Lx kus 14%. Hi’k’e hata’me xi’uxwaa.’ Temu”’ht haya’ntxa, te’mita aili’k' i hi’k'e aa’L. Temu?’hi k’ imai’xasx, tem tai‘ ts-L0/k ik Limk’ !@/ntemux". Tem hi’k’e tai® na/‘yeEm pi’tstex kuts-10/k ik’. Is i’mste tem kus pa’/halt ts-L0’k'ik’ kus k'atk’. Temu®’ha sada?/- stk'emyuk’ tem-uk® muha tsiqa’Inx. Is i/mste tem kus-uk"® mn- tsi’qtuwa‘t‘ kus k'e™’hira’ kwas kaka’ya‘. Tem is i/mste tem is xa’met-s-pi’tskum tem ‘Liya‘-axa wi'lx. Temu'’ha a’ng’i temau’x phainsai’nx qaku’ts-La’mxadook’, 1a’Ita mis ‘riya’ namk imi’stal. Temu®’hi misau’x wi'lx na’k’eai kus tiwit!‘wan kuts-ta’ak’ aux, temau’x mu’hi Lxii’nx 'k tsk i’x ya’- 1 Simplified for ts-tsqgxén’sk-. 2 Transposed for mEema'hatst. 3 Transposed for pEma’hatsai. 4 This version agrees with the previous story (No. 10) in practically every detail, with the single exception that here Woodpecker begets one child each from his wife and his dog, while in the former narra- tive both boys are the offspring of the dog. Footnotes continued on p. 137. FRACHTENBERG] ALSEA TEXTS AND MYTHS 137 He would shake his head just a little, whereupon it would come off. Then they two put it together again. Once more they two were telling him, ‘‘Keep on shaking it agam!”’ Then he did it, indeed, but it came off again. Finally, after the fifth attempt, it became tight. ‘‘Now thou art tight, keep on shaking it now!” On the fifth day they finally stopped. Then they two said to their father: ‘‘Thy name will be Woodpecker. The next generation will use thy feathers only while dancing.’ Then he flew away (and) turned into a Wood- pecker. Thereupon his two children turned into dogs. Only now (it ends). 11. THe Story or THE DoG-CHILDREN They two were living (together, namely) one man and his wife. That man was in the habit of gomg out hunting every day; he had two dogs, (and) one (was a) female. And then that (man) went customarily every day to make a canoe. And after his fifth arrival (at the place where he was working) he heard some person shouting from above, ‘‘Thou shalt be chiseling; thou shalt be chiseling.’”” Then in vain he looked around, but he did not see anything at all. Then he began to work once more. However, he had just commenced to chisel, when once more it was said repeat- edly, ‘‘Thou shalt be chiseling; thou shalt be chiseling.”” So he began to look around again; nevertheless he did not see anything at all. Finally, after the fifth time he heard something. It was just as if (the wind) were blowing. Then he looked (around) and, verily, it was already near (him). So he (tried to save) himself by dodging, whereupon only his head was hit. And just right away his head (was covered with) blood. And it is for that reason that the head of the Woodpecker is red. And then after the fifth (stroke) his head was cut off. And such is the reason why the Hawk knows how to sever the heads of the (other) birds. Now for such reason (the Woodpecker) one day did not return home. Thereupon the next day his two children went to look for him because he had never done this (before). And then when they came to where their (dual) father had been working, they two found him lying there 5 Abbreviated for tem + kus. 6 Abbreviated for ru/xwatra. 7 In this version Woodpecker’s murderer is identified as Hawk. 10 bo Or 35 40 138 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 xauk"! ts-L6’k ik’. Temau’x mu®’hi-axa ayai’nx itsai’sik’s. Te- mu"’hi mis-axa qalpai’ gei’-sl6, temau’x mu™ht qalpai’ ayai’. Temu™’ hi saux wi’lx na’k eai kusau’x Lxt’yux"tanx kuts-ta’ak aux, temau’x mu"’hi Lxti’nx kus po’tstex 'k’ tsqé’tesal. Temau’x mu®’- ha dstai’nx na’k’s kus aya’sau. Te’mita 'Liya® qa?’tsE temau’x LE- ma’lhisx. Temau’x-axa yipai’. Temau’x mu”’hi-axa wi'lx na’k’s kusau’x Lxuyd’x"tanx kus pi’tstex, tem k au’xuts-axa mu"’hii qal- pai’/nx dtstai’nx kus po’tstex. Temu™ht ainai’ kus qala’xstet. ‘“Hani’k’-wa i axa sin ta®.”’? Tem k’au’xuts-axa muha qalpai’ wi’lx na’k’s kusau’x mila’hasanx kus po’tstex. Tem k'au’xuts-axa muha qalpai’ yipai’. Temau’x-axa yalsai’ itsai’sik’s. Temu?’hi mis-axa qalpai’ qai’-slo, tem k'au’xuts mu®’ht qalpai’ ayai’ na’k's ik’ ku/saux txuyi’x"tanx kus pt’tstex. Tem kau’xuts mu”’hii qal- pai’nx wustai’nx tem k'au’xuts mu’’ht hala’tsi tema‘lhisx. Na’k’e- ai ‘k*kusau’x mila’hasanx, tem k’au’xuts muha yipai’. Tsa’nk’- xek’ emaux ha?’tse mea’yalx, temu?’ht sida*’stk emyuk’ temu”’hi kus tsqé"’xak’s meti’it qauwisai’. Temu™hi mi’saux wi'lx na‘k’s ik*ku’saux mila’hasanx kus pd’tstex, temu™’hi meha’Italx kus ts- qé?’/xak’s mrli’it hau’k’s. Temu®’hi mis k'eai’, tem qauxa’nk’s mE- ha’k !talx. Temu"’bi mis k'eai’, tem ainai’. ‘‘Qauxank’sa’inx ta’stin ta‘.”’ (Repeated several times.) Temau’x-axa mun”’hi yal- sal’ itsai’sik’s. Temu?’hi mis-axa qalpai’ qai’-slo, temau’x mu” hi ti’/at!‘wantxai’ mEqami‘nta is tsi’tsik’!. Temu™’ha mi’saux k eat’, temau’x mu"’ht galpai’ ayai’. Temu®’hi mi’saux wi'lx na’k's ‘k’- ku’saux mila’hasanx kus pd’tstex, temu™’ hi ma’ypxa kus qala’xstet. “Kist-i tsimai’m tsitsk’ !atxai’m qauxa’nk’s.” Temau’x mu™hi k'e’a qau’wis kus qala’xstet tsk’ !i’txa, te’mitaixa* kim spu’yu kutsi’tsk’ lik’. Temu?’hi qalpai’ kus mena’tet, te’mita mu?’ht-axa hala’tsi spa’ya kutsi’tsk hk’. Temu™’hi qalpai’ tsk’ !é’txa kus qala’xstet, te’mita mu™’ha |'6’tsi i’mstatxi. Suda?’stk emaux ts- itsk’ !atxai’, temu?’ht sada*’stk’ emyuk’ ts-tsk’ !ai’sk’ kus mena’tet te’mitai Laxaya’ wi’lx. Temau’x muha qa*’Itr tsi’tsk’ !atxai’. Tem ‘riya’ qa*’/tsE temau’x mu™’ht LEai’sx kus tsi’tsik’!. Temau’x hi’k’e mu*’hd tsitsk’ !aya’tx. Temu?’ht ‘riya’ ga*’tse temu™’hi teya’/tiya. Temu'’ht mi’saux tkwa’litx,’ temau’x-uk" hi’k’e tuk- Inti’/nx. Temu"’ht mis tkula’yi le‘wi’k's, temau’x mu?’hti Lohai’. Temu"’hi mi’saux wi’lx qauxa’nk’s, temau’x mu?’hi ayai’. Tem iniya’ qa®’/tse te’mitaux tskwayt’Lx tas hi’tslem. Te’mlta ‘riya‘ qa?/tsE temau’x LEai’sx tas hi’tslem ‘k’awi’Lau kilhya. Tsila’hatx qauwa®*. ‘‘K°6ld’kwista‘, k'6l6’kwista‘L, k'616’kwista‘L.” Qauwa** hi/k'e meqa’amt tas tsa’sid6o. Temu™hi saux wi'lx, temi’Lx muha pxéltsiisai’nx xaku’s qala’xstet. ‘‘Na’k sep-b’n ya‘xau ?’— ‘A’a, yala’sautxa‘L-axa xin le‘wi’k’s.’’—‘‘Hani’k'epE’n-axa ?”’— A/a, limtsla’xaxamta‘n aya/sal na’k’s ‘k tk’ a’xk’ examt sili/kweEx.’”” lytra+ -uku, 2 Literally, “‘From where (thou art) may (it) please (thee to come) back, my father.” 3 Contracted for te’mtta + -atw + -ara. 4kul- TO REACH. FRACHTENBERG | ALSEA TEXTS AND MYTHS 139 (with) his head gone. Thereupon they two took him back into the house. And when daylight appeared again, they two departed once more. And when they two came to where they had found their (dual) father, they came upon the blood which had dropped (to the ground). Then they two followed it wherever it was leading. But (it was) not long when they two became lost, whereupon they two turned back. Then they two arrived again at where they had (previously) found the blood and began to follow that blood again. And then the eldest (brother) began to ery, ‘‘Wherever thou art, my father, (1) wish thou wouldst come back!’’ Then they two came once more to (the place) where they had (previously) lost (the trail of) the blood. And then they two turned back again and returned to the house. And then when another day came, they two went again (to the place) where they two had (previously) found the blood. So they two followed it once more but lost themselves similarly. Then they two turned back (from) where they had lost (the trail of the blood). Four times they two went out in vain, and on the fifth day he who had a dog for a mother went first. Then when they two came to where they had (previously) lost the blood, the one with the dog as a mother began to sniff around everywhere. And when he finished he sniffed for a long time upward. Then when he was through he began to ery, ‘‘Our (dual) father was (carried) up above.’ (He said this several times.) Thereupon they two went back into the house. Then when daylight appeared again they two began to make many arrows. And when they two were through they went out once more. And when they two came to (the place) where they had (previously) lost their blood, the elder (brother) said, ‘‘We two will try to shoot upward (from) here.’’ Then, verily, the elder of the two began to shoot first, but his arrows dropped back near him. So then the younger (brother shot) next, but likewise his arrows fell back. Then again the elder (brother) shot; nevertheless the same thing happened. Five times (each of) them two shot, and after the fifth shot of the younger (brother, the arrows) at last did not come back. Then they two kept on shooting for a long time. And not long (afterward) they two saw (one) arrow. Then they two just kept on shooting at it. Then (it was not) long before (the arrow chain) came nearer. And when they two (could) reach up to it they just stuck (some more arrows) into it. Finally, when it reached to the ground, they two climbed up. y. an then when they two arrived above, they started out. _ But not long (afterward) they two heard some people. And (it was) not long when they two saw some people who were approaching (and) singing. All were singing, ‘‘We are chunky; we are chunky;-we are chunky.” All the women (who came with these people) had packs (on their shoulders). So when they two arrived (there), the elder (brother) asked them, ‘‘Where are you going?’’—‘‘Oh! we are going back to our home.’’—‘‘ Where are you (coming) back from ?”’—‘‘Oh! we are on our way back from war dancing (at a place) where many people had 10 15 20 350 35 140 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 —‘U’k'-mn ‘k'txama/ninx ?”—‘‘A’a, tsqé"’xak’s meli’it ts-ta’ak’ qxaini’k’ siwi’inx.’”’—‘‘ A’a, tem is i/mstn-a’ tem ta’sEp-axa k'i‘lhya yala’sau?” Temi/~x mu™’hi hi’k’e penhi’inx is mt’kuts!a ya’sau: “K-piya’ 1la* pin xan, k’-tai® q!u’/Isin.”’ Tem hi’‘k'e tsuwa’salyzm tas mEqa?’/mta. La’k ets hauwi’i na’k'eai tsuwa’sau kus hi’tslem la’k auxuts ! Iqaya’tist.2. Tem is i’mstr tem kus i’mstx ts-hilkwai’sk kus q!u’lsin. La’k auxuts tqaya’tist, kilta’s tsuwa’saltxam, la‘ita mi’siLx imi’stal na’mk’ mi’sitx pind’hisalitnx kus ta’ming’ink’. Temu®’ht mi’sitx Lxayai/Inx, temau’x mu"’hi xé’tsux". Tem- u’’ha ‘niya® qa*’tsE te’mitaux qalpai’nx tskwayt’Lx kus hi’tstem. Temau’x mu"’hi ayai’; te’mita ‘riya’ qa?’/tsk temau’x LEai’sx kus xe/Lk'it tsa’siddo. Temau’x mu"’ht hak reqalxii’-slo Lhainai’inx. K'au’xuts hi’k’e xt’si mek ant’‘wix ® k'au’xus keai’mi, k’au’xus hi’k'e kitsxa‘fya’a* kuts-q0’nk' aux, k'au’xus mu"’ht haqa’nt!uxs- aimi tsa‘lhya: ‘‘Ha’neha’, ha’neha’, ha’neha’, ha’neha’.”” Temu®’hi iniya’ qa*’/tse tem ma’yexa kus qala’xstet kus mukwa‘sli, ‘‘I/in ha t!ili’, hata’mE xas hi’tstem Lhayaé’nautemtsx.”’ Tem ma’yrxa kus xam’. ‘‘Hauwi‘ist-a’ ha®’k'i wat’st!aitxai tem k'ist xas hi’tsLem thaya/nautemts hani’k'eai? T!i/la-slo hi’ke.’ Temu™’hi ‘riya‘ - qa?’/tse temau’x mu?’hi p!i’xtestex. Temu™’hi mi’saux tsqé’- WwuLnx, temau’x pxéltstsa’Lnx. ‘‘La’tqaitxapst-b/n mu®’hi?”— “ A’a, waist !laitxaxan.’”’—‘‘Te’mipst-b’n mu" hii la’tqai tem kusi’pst tsila’hax ?”—‘A’a, Lqa’tat ‘k’sili/kwex ‘k’Lin itsai’s, tem yu’xt iniya® k’a’sal-slé.”’—‘‘U’k -mn ‘k txama/ninx ?”—‘‘ A’a, ts-qé@"’xak’s mehi’it ts-ta’ak’ ‘k qxéni’k'siwi’/Lnx tem-axa tai® ts-L6’k'ik’ will’- salyusemux" tem-uk" axa qau’x qalé’tsx is itsai’s.” ‘‘A’a, tem-n/n muha la’teqstex-sld * mi’sipst-axa yala’sal?”—‘‘A’a, yiki’kux- emk" hi’k’e kus pi’tskum.””—‘La’tqapst-n’n wi'lal?”—‘‘A’a, xan sit Lhaya’tsaltemtsxaxan ® ha’aits-auk’ tem-axa yala’sal k’ati’k’s Temu?’hi mis yika’kwal kus pi’tskum, te’mxan-axa 16’Iqudaltzm- tsx.” "—U'k'-mn k'ipst si’/tex?"’—‘‘A’a, qa’tse ‘k'qa’kus qxeni- k'siwitx kus tsqé"’xak’s mExi‘it ts-ta’ak’.’’—‘‘Te’mipst-b’/n mu” ha la*, mi’sipst kila’wal?”—‘‘A’a, kts hi’k’e ko’k" tspii’tisx® te’mxan-auk’ tsi®’sal kwi’k’s.’’—‘‘Te’mipst-£’/n mu”’ha 1a’tqal?” — “A’a, hi’k'auk’ ka’k" tsk'i’x kuxa’n si*t te’mxan taié qwon ma’- xayux". Temu"’hi misa’‘L k'aii’k’s-axa wi'lal, te’mxan k !é’tsik’s Lta’xwalx kus kwi? te’mxan muha Itsala’qanalx® kuxa’n hu’- lhum.”—‘Tem-£’n mu®’ht qat’k’ eai thala’snalx,’® mi’sipst Lowa’- qalx?” 4—‘‘A’a, hi/k’exan muha xas yu’xwis.’—‘‘Te’mipst-E’n 1]a'k-Ets + -auz. ; 7 Transposed for tzlo'qutaltemtsz; togut- TO TAKE. 2 gait- TO CUT. 8 Misheard for tspia'tiyusz. 3 k-anru- TO DIG. 3 tstila’gan PACK. 4kwi'tsEr FEATHER. 10halsn- TO TAKE CARE OF. 5 Literally, ‘‘How does it get all over?” U Simplified for LELowa’galz; Log- TO DRY. 6 haits- TO CROSS. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 141 assembled.’’—‘* Who was the one who was killed ?””—‘‘ Well, they went down to the father of (him) who has a dog for a mother.’’—‘‘Oh! and for such reason are you on your way home?” Then they were just brushed aside with a bow and were told: ‘‘ Your name will be nothing; it will be only Flies.”’ Then those who had packs (on their backs) just crawled around with them. Those people were crawling around everywhere, even after they were cut in two. And this is the reason why Flies act thus. Even after they are cut in two they still keep on crawling around, because they did so when they were pushed aside at that time. And then after they were through (with these flies) they two started out. And then (it was) not long when they two heard again some people. So they two went (there); but (it was) not lotig before they two perceived two women. Then the two (women) were watched (by them) from a hiding place. The two (women) would dig just a little bit, would stop and would use their (dual) digging sticks as feathers (while) they two would dance on their knees singing: Ha’neha’, ha'neha’, ha'’neha’, ha’neha’. But not long (afterward) the older (of) these women said: ‘‘T feel exceedingly hot. Itseems as if some person is watching me continually.” There- upon the other one said: ‘‘Are we two digging here for the first time that a person should watch us two from somewhere? It is just hot all over.” And then not long (afterward) they two were approached. And after they two were approached they two were asked, ‘‘What are you two doing now ?”—‘‘Oh! we two are digging roots,’’—‘‘ And what do you two (mean) when you are singing ?””—‘‘Oh! in our house everybody is dancing the murder dance, but they have not finished yet.” —‘‘ Who is it who was killed ?””—‘‘Oh! they went down to the father of him who has a dog for a mother, but they came back with his head only, and (now) it is hanging high up in the house.’’—‘‘Oh! what time is it when you two usually go home ?””—‘Well, the sun is just setting.”’—‘‘How do you two habitually arrive (there) ?”— “Well, our (dual) husband always brings us two over to this side and then goes back to the other side. And then when the sun is in the west, he usually takes us two back.’’—‘‘Who is the husband (of) you two?”—‘Oh! he is the one who, as has been said before, descended to the father of that (boy) who has a dog for a mother.” — “Now what do you two do when you get into the canoe ?’’—‘‘Oh! he just floats with it away from the shore, and we two always jump into the canoe.’’—‘‘And what are you two usually doing then ?”— “Well, our (dual) husband just lies in the middle (of the canoe), while we two keep on paddling. And then whenever we arrive again at the other side we two always pull the canoe ashore, and then we two habitually carry our (dual) fern roots.’””—‘‘And who looks after it usually when you two dry it?”?—‘‘Oh! just we two 10 20 30 15) 142 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 muha Ha’tqalx, mis Lowa’gal? Pitsuwa/ltxapst-a’?”—‘‘A’a, hi’k'exan qauwa® tpi’talx' kus Leya’tsit kwas itsai’s.’’—‘‘‘trap- stiyaf? 4’ xts!i@salx?”—‘‘A’a, Itli/‘yalxaxan.2 Temu"’ha mis ts'i"’sal, te’mxan mu”’hi nuni’sit!alitx * kuxa’n si‘t.’”’—‘‘La’tqap- B/n muha pilai’x ?”-—‘‘ A’a, hahai’kwauk’ tsk’i’x, na’mk’ mi’sxan kii’tsitxanx kuxa’n ho’lhum. Temu?’hi mis n6nd’sal, temu™ hi pila’tqwal.’’—‘‘Temip-£/n 1a* mi’sip tsind’sal? U’k-»’n qau’wis a’val?”—‘‘A’a qwo’nxan qau’wis tsind’sal, temu™ hi qwa‘ma tsi’k’ al, tem-auk’ haya’kwal.” *—‘‘Hani’k’-n’n-slo tsk'i’x kuha’m qti’m ?”—‘‘A’a, hak‘ai’k’-sl6 tsi’k al.”’—‘Te’mipst-b/n mu®’ha 1a? mi’sipst k‘ tila’hal is qamli’s?”—‘‘A’a, ka’xk’exan k Sila’hal.”’— ‘“‘iranstiya® a’ na’mk’ Lowé’staltux" xa’pstin si*t?”—iniya‘.”’— “Te/mipst-e/n muha 1a? mi’sipst metslai’qrstai?”—‘‘A’a, is Lxatowai’-slo6 k'xa’ns xa’mk'e.”’ Temu™ht’ mi’saux tLxaai’iInx pxé’pxéltsiisa’Inst, temau’x mu”’ht qinpt!a’Inx. Temau’x mu®’hi qa’ts-axa k'ts!a’yux" kuts-la’qusink’. Is i’mste tem kus i/mstz ts-hilkwai’sk’ kus k’ina’q.° Temau’x mu"’ht ayai’ na’k’s ‘k’ku’saux tasmai’ytiLtx. Temu™’ht mi’saux wi'lx kus na’tk'ik’s, temau’x teai’sx kus hi’tstpm ‘k’- tspid’tiyem k6o’k®. Hi’k auk’ ka’k" tsk’ 1’x kwaku’ts-kwisk’, tsila’- hax, ‘‘Qauxa’nk’s-G@ if a’yex neka’xusais!” (Repeated several times.) Temau’x mu®’hi k’eai’xtsayi’Lx. Temau’x-auk mu?’hi tsi"si’ kus kwi’k’s. Temu®’hi kus qala’xstet tem st’wiyt hata’hak’ kuts-si’yak ss k'i/lok’s. Temu™hta ma’yex kuts-si’trk’ aux. ‘Hata’, la’k'nts hi te’mtsax’ i/mste?”—‘‘A’a, ‘Laniya® a’ hi’- tsLem, k’ins ina qali’‘tsxam ?” Temi/Lx-axa mu”’ht rq !ai’. Temu®’- hai mi’sitx-axa wi’lx kai’k’s, temau’x mu™’ht) xkuyd’L_x kuts- si/tek’ aux temau’x mu®’ht tstilqanai’nx kuts-ht’lhumk'aux. Tem- u’ha sitx-axa wilx itsai’sik’s, temau’x muha kditsai’/nx kuts- ho‘humk' aux. Temu®’hi k'u’kuts*® haya’ntxal qauxa’nk’s kus qala’xstet k’is ainai’m, 1a’Ita mis Lhana’tnalx kuts-ta’ak aux ts- LO’k'ik’ hi’k' uk" qali’tsx: kwas xwe"’siyust!. Tem kts mu’hu iniya’ qa®’/tse tem k'ets mu’’hi ma’yexa kus mena’tem. “‘Qaila’ xitsa’ tem kus pk ili’wal kuts-k li’k'ik’ kusi’n ta’maxt mu’kus- uk" ® haya’nal qauxa’nk's? Hata’me ha’ kus Lok’ kwas Lhaya’- nalx.’”’—‘‘La’tqin-En-a’,"° ‘Laniya® a’ hi’tstEm, k'inau’k's ! tsqai’- stsxam, sis Itsi/mxtremtsx xas xwe"’siya, mu’kusin Itsimi’xsalx ¥ kusi’n ha’lhum temi’n k’ !a’mal kus xwe?’siya?” Tem k Ets mu™’ht ‘mis qalpai’ plai’ kus xam* kus mukwa‘sli temu”’hi tpihi’yt * kuts- 1 pt- TO GIVE, TO ISSUE. 8k-Ets + -uku . 2iLiyat + -pst. 9 Abbreviated for te’mkus-wku. 3 ¢/i TO THROW INTO FIRE. 10 Both suffixed particles of interrogation are used 4 Reduplicated stem nuns- TO EAT. here. 5 hatku-.. .-auk* TO BE IN MIDDLE. 1 k-ist+-n+-auk:. 6 That is to say, “sheds her skin every now and 12 ¢simz- TO WORK. then.” 13 p‘- TO SPREAD, TO. DIVIDE. * 7 Obscure. Perhaps miswritten for tem+tsastir. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 143 ourselves.’’—‘‘And what do you two usually do after (the roots) are dry? Do you two habitually divide them ?”—‘ Yes, we two always distribute them among the people in the house.’’—‘‘Do you two never cook it?”—‘‘Yes, we usually throw it into the fire. And after it is cooked we two usually feed it to our (dual) husband.”’— ‘“‘And how do you sit down (to eat) ?””—‘‘ Well, he lies down in the middle, while we two are drying our (dual) fern roots. And then after he eats he usually sits down.’’—‘‘And how do you usually go to bed? Who goes habitually first ?’”’—‘‘Oh! we two go first to bed, then he always lies down afterward, and he customarily (sleeps) in the middle.”’—‘‘On which side lies thy younger sister ?’’—‘‘Oh! she always sleeps on the left side.’’—‘‘ And how do you two (act) when- ever you two go out at night ?””—‘“‘Oh! we always go out together.’ — ‘Does not your (dual) husband ever go with you?”—‘‘No.” Then after the asking of the various questions was accomplished they two were stripped (of their skin). Then those two (brothers) put on their skims. And this is the reason why Snake acts thus. Then they two went to (the place) to which those two (women) directed them. And when they two came to the river they saw a man floating in a canoe far from the shore. He was just lying in the middle of his canoe singing, ‘‘Come up, please, make war on me!”’ (He sang this song several times.) Then they two got ready for him. They two (were going to) jump now into the canoe. And then the older (brother) dropped one of his legs into the water. So their (dual) husbands said, ‘‘ Well, wherefore art thou (acting) thus ?’’?— “Oh! am I not human; can I not be tired?”’ Then they went back across. And after they came back to the other side they two dragged (ashore) their (dual) husband (while he was still in the canoe) and thereupon packed their (dual) fern roots. Then when they came back to the house they two began to dry their (dual) fern roots. And whenever the older (brother) would look upward he would begin to ery, because he was all the time looking at the head of their (dual) father (which) was just hanging by the smoke hole. But then (it was) not long before the youngest (member of the family) said: ‘‘Why is it that my sister-in-law makes her eyes shed tears whenever she looks upward? It seems as if she is continually looking at that head.”—‘‘What am I? Am I not a person? Can not my eyes smart as the smoke works on me, because I continually stir up my fern roots, while I bend over the smoke?” And (after a while) when that same woman stood up again, her dress spread suddenly 5 10 20 25 30 30 144 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 ilqsi’sk’,1 tem weisti’kiya kuts-kiyaik’. Te’mita k rts mu™”ht ma’yexa kus mena’tem. ‘I! Mek‘ai’t-auk’ ta® kusi’n ta’maxt.” Te’mita hi’k’e psilé’qutstisai’nx? xakuts-1i’ak’. ‘‘A’a, kila’! Qauwa™ hi’k’e i’mster ts-hilkwai’sk’ tas Qai®’hausk’it-s-tsa’sidt, qauwa’t-auk: hi’k’'e mek‘ai’t.”—‘‘Te’mitan hi’k’e hauwi’l LEai’sx xatEqwo’n.” Temu?’hi yai’x-auk’ is hai" tslilxti’ kus mukwa‘sli. Temu”’hi mis toqai’ ts-ht’lhumk’ aux, temau’x mu™hi pitsxwat’ hau’k’s kwas itsai’s. Temu®’hi mi’saux k'eai’, temu"’/hi ayai’ k’a’- wak’s kwas xam*. Tem hi’k’e thaya’nilt!xayti’stnx,’ mis k !ilhai’. Temu™’ hi mis wi’lx k'a’k's, temu®’hi wahayai’nx kus peni’k’. Te- mu"’hi mis thainai’Lnx, tem ma’yExa kus xa’meEt-s-meEsha‘Islatsio. ‘Ha hi ha, tsai’kits altqai’,* H’ts-ati k-ha’k'i qau’x pi’tsuxs kla’- msLtEm.”’ Temu?’ha yai’x-auk’ is hai™® qamlai’ kus mukwa‘sli. Qo’tsxuk"* taif l6a’Ixasx. Temau’x itiya® pxéltsiisa’Lnx kus tsa’- siddo sau’xus ® k'ai’k's ita‘ pi’tsuxs. Tem-uk" hi’ke k !xau’wit!iLx kus tku/nkut!is, as ho’Ihum tem-axamu™hi ayai’. Temu®’ht misaxa wi'lx, tem-auk’ muha t!ihi’. Temu™hai mi’sitx k’eai’ tni’nst, temau’x mu" ht ayai’ qauxa’nk’s-auk’ Ltsinti’st. Temu™’ht ‘Liya*‘ qa?’tse temu®’ht wi'lx kuts-si’tek aux, temi’Lx mu”’ht tsinsii’. Te- muha ‘riya’ qa?/tse temu’ hai flilxwi’ kuts-si’tek’ aux, tem-uk" pkai/nx kus qala’xstet. Tem ma’yrxa kus mukwa‘sli. ‘‘I’1! ala’- kts, hi’k'e metslai’qastaitxan.” Temu’ hii galpai’nx k’ lxwiya’Lx kwas xam‘, te’mita kets 10’tsi mu’ hi i’mstE ma’yExa. ‘‘Xa-ala’- k'tiyemts hi’k'e. Na’mk’-gn k'xa’nts’ i’k’xa imi’stal?” § Tem-axa muha gaxt!ai’xasx temu™hi atsk’ai’. Temu?’ht. ‘Liya® qa®’tsE temau’x muha k tilhai’ temau’x-uk® qauwa@ sipt!ainx tas kwit tem-axa qauwa® tas 1a?, qauwa™ hi’k’e tas. xa’lux".. Temau’x-uk" sipt!ai’nx lis tas put’ya’. Temu®’hti mi’saux k'eai’, temau’x-axa muha ayai’. Te’mita tsila’hax kuts-si’tek aux: ‘‘Qauxa’nk's-a a’yEx, nEkau’xsais!” Temu®’hi mis-axa atsk ai’, temu™’ ht tk'i kus mena’tet temu™’ha Iqaitayi’Lx kuts-ta’ak’ ts-16’k'ik’. Tem-uk" mu®’hi tsiqai’nx kuts-si’tek aux qaku’s qala’xstet. Temu’hi tsqédi’ kus po’tstex qxe’nk's na’k's ‘k ku’s tsk’ i’x kus mesha’lslatsto6. Temu"™’hti ‘walhai’: ‘‘Sin ma‘tin, tihi’ teha’m 1o’qwa.” Te’mita ‘riya’ i’k eai xi’si pi’tisxa‘yai. Temu™’hi qal- pai’ ‘walhai’, te’mita l'6’ts6 mu"’ht ‘Liya‘ qat’k’ eai wust !ina’yuLx. Tem-auk’ mu™hi gei’/nx kus Lk‘ili’t!a. Temu’ht mis-auk’ Lqei’- tex, temu”?’hii mis LEai’sx, tem ma’yexa. ‘‘Pi’tstex ila’.” Tem kets muha ma/yexa kus mena’tem. ‘‘Ni’tsk'xat xits pu’stex tla’? =16/xha" ® Leya’saux mis hi’k’e ts-hilkwai’sk’ tas k’i/mhat-s- 1 Jags DRESS. 2 silqu- TO BE COOL. 3 A phrase difficult to render literally. Consists of: %- prefix; hain- TO LOOK; -2 inchoative; //z recip- rocal; -ai inchoative; -wsz accelerative; -Lnx passive. .4Hard torender. Evidently misheard for ¢s-haink: k-zts iltqav’. Footnotes continued on p. 145. ~ FRACHTENBERG] . ALSEA TEXTS AND MYTHS 145 open and her knife stuck out. And then the younger (boy) said: ‘‘Oh! Verily, my sister-in-law has a knife inside (her dress). But his mother tried to quiet him down (saying): ‘Yes, my son! Such is the custom of all the women who live in Qai™’hausk’; they have all knives inside (their dresses).’’—‘‘But I see it just now myself.” Then that (disguised) woman began to fear very much (lest she be recognized). Then when their (dual) fern roots were dry they two began to dis- tribute them all over the house. And when they were through then one of them went to the next house. And she was just stared at in surprise when she went out. And when she came fo the next house she opened thedoor. Then whenshe was perceived, one old woman said, ‘‘ Ha ha hu! This is the very first time that an Earth-person is going to distribute (roots) up here.’’ So that woman became exceed- ingly bashful. Only (in so far) they two forgot themselves. The two Snake women had not been asked whether they two distributed (food) also (among the people of) the next house. So she just threw away at them the bundle, the fern roots, and went back home. And when she’ came back she poked (the rest) into the fire. And after they were through eating they two went upstairs in order to lie down. And then not long (afterward) their (dual) husband arrived, . Whereupon they went to bed. But not long (afterward) their (dual) husband turned over. So he turned over on his back and began to sleep. And then not long (afterward) they two went out and began to punch holes in all the canoes and also (in) all (other) things, (even in) all the clamshells. They two ~ punched holes even in the buckets. And then when they two finished (it) they went back (into the house). However, their (dual) husband was (still) singing, ‘‘Come up here; make war upon me!” Finally, after he fell asleep again, the younger (brother) arose and cut down the head of his father. At the same time the elder brother cut off the head of their (supposed) husband. (Then they two departed.) And then the blood (of the killed man) began to drip down to where that old woman was lying. Thereupon she began to shout: ‘‘My daughter-in-law, aqua tea cadet.’ But nobody made any answer at all. So then she began to shout again; but in the same way nobody ealled back to her. Then she lit the fire in (the house). And now after it was light and when she saw (what happened), she said, ‘‘It looks like blood.’’ Thereupon the younger (boy) said: ‘‘Now what dost thou mean (by saying) it looks like blood? I thought thou didst always maintain that it was just the fashion of the women from there 5 qd'tsaux + -uku, § sis + -aur. 7 k-Ets+ -ran. ’ That is to say, “‘ When did we ever before have our monthlies at two separate periods?” 9 Etymology obscure. Evidently a particle. Rendered by the narrator “I thought that thou.” 96653—20—Bull. 67——10 - or 10 20 25 30 146 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 tsa’sidi qauwa’t-auk’ hi’k’e mek‘ai’t? La-£’n kn’xs milk'isa’a te’mx pkrai/nax?”! Tem k'ets mu™ht phainsai’ kus mena’trem. Temu"’hti mis wi’lx qauxa’nk's-auk’, te’mita tai® kuts-ha’at!ak Lxdi/nx ‘k tsk’ i’x yi/xauk" ts-Lo’k' ik’. Tem kets mu"’hi ma’yexa. ‘“‘La’tquwaux tsiqai/nxaux-uk" ta® sin ha‘t!?” Tem k’ets-axa mu®’- au ayai’ qxe’nk’s ya’sau: stitai’tistaux ha ! e a hi ayai’ k's ya’sau: ‘‘Wustitai’tistaux ha?’/iqa!” Temu?’hi qauwa‘-axa tk'i kus teya’tsit temu?’hi Lkai’inx kus kwi* temu®’ha k ilwiya’nx. Tem-auk’ hauwi’i hi’k'e yika’kwex, te’mita kim . “ , siLi’ya, tem hi’k'e meLpit”’salx ? kuts-hi’tek’. Temu®’ht qgalpa’tnx tsa’ms Lkti’inx, te’mita l'6’tsi mu™’ht i’mstatxt. Temu?’hi hi’ke ) hamsti*® tsima’tnx kus kwi‘, te’mita mu®’hi Lxti’Inx mis-uk" hi’k'e ) qauwa® sa’ptlst. Temu?’ht galpa’inx tsima’tnx kus kala’xkala, te’mita mu’ ht 1'6’tsi i’mstatxa: hi’k’auk’ hauwi’1 yiki’kwex, te’- mita kim sini’ya. Temu™’hi. qauwa® tas la* tsima’tnx. Las tas xa‘lux® tem Lki’rnx temu?’ht k iliwiyt’Lnx, te’mita l'd’tsi mu" ht i’mstatxa. K’'rts hi’k’e hauwi’1 yikt’kwiyem kus mexa’lxutt, kis kim sik’ !i’yut!emxus. Temu?’hi las tas qa’wiyi te’mita mu®’hi tsima’Lnx, te’mIita mu®’hi ita‘ i’mstatxa. Temau’x * mu™ht Lxai’- tnx, la’ttasaux Ita hi’k’e qauwa‘ tas 1a? sipt!ai’/nx; las tas puti’ya‘ temau’x sipt!ai/nx. Temau’x-axa mu™ht wi'lx k'aii’k’s, temau’x-axa mu™hii ayai’. Temu?’ht misau’x-axawi'Ixna’k's'k ku’ saux qlini’ptnx kus tsa’sidoo, na’mk’ saux ya’xau. Temau’x mu™’ht xé’tsux", spai’txwaux-axa temau’x-axa mu®’ht yixé’nx kus k'ina’q ts-La’qusink’. Temau’x- axa mu™ ht axti’nx kuts-mi’kuts!ik aux na’k eai ‘k’saux k'i’stanx, kuts-ta’ak’aux ts-L0’k'ik’. Temu?’hi mi’saux-axa wi'lx na’‘k's ku- sau’x pa’k !sanx kus tsi’tsik’! ‘ik’ tsa’mtsik aux, na’k'eai kusau’x Lowa’hasal, temau’x-axa mu"’ha qxenk’sai’. Temau’x-axa tai® xe’- Lk’ it-s-tsi’ tsikk ! yixé’nx k'u’kwaii‘ ixiya® kulai’ la’ak’s, na’mk sis tsk’I"’tsi Lowa’txaylsxam. Is i/mstE tem xa’met-s-tsk’I®’tsI na/- k'eai ‘k’ta’s le‘wi’ haitk’ kulai’x la’ak’s. Temu®’ht mi’saux-axa wi'lx qxe’nk’s, temau’x-axa wi/lx. Temu™ht tqa’tit si’lkustex. Temau’x muha 10’qutixwai’ is tpa’k'st! ku’kwail k'ts!a’ya kuts- ta’ak'aux ts-L0’/k'ik’. Temu™’ha ti/mkilhixamt si/lkustex. Te- muha kiita’tnx kus hi’tslkem, mis-uk’-axa tk’ ts!ai’temux" kuts- Lo’k'ik’. Mek'a’k emxtex® ta® is tpa’k'st. Temu™hi kts xv’si x‘ ilumi’sxai k’ u’kus- aks im ftgai’ qayUsxam. Temat!huhyaw i/Inx: 1 The exact meaning of this sentence may ae as follows: ‘‘Thou who art about to ery, what wilt thou bewail?” 2 Lpilsu- TO SWIM. 3 For example, the two brothers. 4 Consists of k-ai’?+--uku. 5 Reduplicated stem k‘?mz- TO JOIN, TO FASTEN TOGETHER, FRACHTENBERG] ALSEA TEXTS AND MYTHS 147 _ (whereby) all had knives inside (their dresses)? Now what reason art thou going to have to ery for?” Nevertheless the younger (man) was going to see (what had happened). So when he arrived upstairs in (the house) he only found his elder brother lying there (with) his head gone. Thereupon he said, ‘‘What on earth became of those two who cut off the head of my elder brother?” So then he descended again, saying, ‘‘Run after them quickly!” And then all the people woke up, whereupon the canoes were launched and entered. But as soon as a canoe would leave the shore it would sink there immediately, and its owners (had to) swim around. So then different (vessels) were launched, but just the same it happened similarly. Then all the canoes were tried, but it was found that they were all just full of holes. Thereupon the cooking pots were tried next, but m like man- ner it happened thus: (One vessel) would just go away from the shore, and it (would) sink there. Thereupon everything was tried. Even the clamshells were taken down to the water and entered, but just the same thing happened. Those who had clamshells would hardly leave the shore in them, when they would sink quickly (with the people) who were in them. And then even the spoons were tried, but likewise it happened thus. Finally, they two-were given up because they two had really punched holes in all sorts of things; they two punched holes even in the buckets. So they two came back to the other side, whereupon they two started (home) again. And then when they two came back to where they two had skinned those women, they two took off the skins of the Snakes. And then they brought out once more their (dual) bows from where they two had left them when they two went (by here before). Then they two started carrying home the head of their (dual) father. And when they two came back to where they two had placed those arrows for a sign (to mark their way), where they two had climbed up, then they two went down again. And they two took off only two arrows, so that (the chain) would not reach to the sky when a mountain would happen (to rise up there). And this is why there is One mountain somewhere in this world (that) almost reaches to the sky. So when they two came back down below they went home. Then a general murder-dance took place. And they two began ‘to gather pitch in order to put (back) the head of their (dual) father. In the meanwhile dancing was indulged in by all. Then that person was told to dance while his head was being put back. (At first) they (tried) to make it stick with pitch. But whenever he moved himself (even) a little, it would come off again. Then a song was made: ‘His 10 15 20 25 148 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 “Merkala’lt-uk" ' is rqa’tit.” (Repeated several times.) Temu™ht ha?’tsk qauwa® is la? mek a’k Imxtxuye’mux" kuts-10’k' ik’; te’mita 1 6’tst mu’’hi i’mstatxa: Kets hi’k’ e hauwi’1 x ilu’misxai, k'u’kus- axa k'im Itsai’qaytisxam. Temu?’hi qalpa’inx tsima’inx kus ts !am. Kets suta*’/stk emyuk kus qamli’s temu®’/ht k'é’k'i Li’qayt. Is i’mstE tem kus-uk" kwa’xalt kuts-ya’halk’ kus k atk’, la’Ita mis is ts!am mek’ a’k' imxtxali’yeEmux" kuts-1L6’k'1k’, na’mk’ mis-uk" axa ka’ ts !temux".? Taf mu’ht. 12. Koura’miyt * (Collected by Farrand in 1900) Tem‘ is xa’met-s-na’tk'! tem ya’tsx kus Lemt’tsk exit !End’t hak'at’k'-auk’. Tem-auk’ ita‘ hak ati’k” ya’tsx kus temt’tsk Eexit!- Ent’t. Temi’Lx mu™’ht. kus Kuda’miyti temi’tx qauwa@ hi’ke iltqai’ hamsti‘t-s-pi’tskum, tem-axa is qamli’s temi’Lx ya"’hats!1 ik ets-qa’ntk'itx-auk’. Qauwa’titx ts-te’xk kim k’'a’ts!mx; ts-8*’qaik’itx ® temi/Lx-axa ts-ya"’hats lik’ © temi/Lx-axa ts-k i’yaik tem-axa xa’mEt-s-ql’npa is qi/npayemxt. Qauwa® hi’k’e ts-te’xk’ kim k'ts!ai’x: qauwa ts-ta’mtemk’ tem-axa ts-t!eh’lk’, tem hata’me hi’k' esa’Isxa, temu?’ht hi’k’e pui‘t is tsi’tsik’ !. Temu”’hi kwa’sitx kat’k’ ya’tsx kus Lemt’tsk’exit!ent’t temi’Lx mu?’ht. ita‘ hi’k'e imi’stal. Qauwa* is pi’tskum temi’Lx hi’k’e qauwa% la? philkwai’sxa: Lxwé’LxwiyautxaLx temi’Lx-axa qat‘a. Tem kets mu®’hii is xa’meEt-s-pi’tskum tem ma’yExa kus mena’- tem. ‘‘itiya’ a’ si/Lxas qwiltsi’/Ln?” Tem yra’inx. ‘‘Ta'muqwa hi’k'e. Ai’s muha.” Temu®’ht is xa’met-s-pi’tskum te’miLx- Emk" pi’/tsxafya’tnx. ‘‘itaxiya® a’ tqaia’ltex sins qwiltsi’yU, sin anai’s?”—‘‘A’a, sxa’s tqaia’ldi.”’ Temu®/ha ke’a is xa’mEt-s- pi’tskum te’mitx mu®’hi 1q!ai’ Lqwi’ltsit kwa’sitx k'at’k kus - LEmw’tsk'exit!ent’t. Temu®’hi mi’sitx wi'lx k'ai’k's, temu™’hi 30 30 qauwa la’tqat It!awa’it si/Ikustex: tas Iqat‘at tem-axa Lxwe’- Lxwiyaut tem-axa lItsaii’tsiwait. Temu™hi mis qamli’, tem LEya’hats!it si/lkustex. Temu™hi mis-axa qai’-slo6, temu”’hi qalpai’ qauwa** 1a’tqat It!awa/it siJkustex. Temu®’ht is suda?’- stit-s-qamli’s tem-axa pi’tskum tem hi’k’e mu?’ha qauwa** ta’xti sih’kwex. Temu?’ht ha*’tsr pk aya’xtstistxinx’ k'ma’mk’s® aqat si/Lxas hask’a’In, k’itxa’s itiyaS xam‘ tsk’ di’diytsxam, kiLx ai‘i 1 alal- TO WABBLE. 2 Should read ¢tk-a’ts/temuzu. 3 A fabled animal regarded as a particularly powerful guardian spirit. 4Some incidents of this myth resemble certain episodes contained in the Coos story ‘“Spider-Old Woman.” See Frachtenberg, Coos Texts, pp. 59 et seq. 5 Contracted for fs-@’qaywk itr). 6 Contracted for ¢ts-yan'hats/iyuk-. 7 k-eaixts- TO BE READY, TO DECIDE. Skis + na@mk-. ~ FRACHTENBERG] _ ALSEA TEXTS AND MYTHS 149 head wabbles as he dances the death dance.” (This song was repeated several times.) Then in vain it was (attempted to) make his head stick with all sorts of things; nevertheless the same thing happened: As soon as he would move himself, it would come off again. Then white clay was tried next. After night (had come and gone) five times, it finally became somewhat tighter. Jor such reason the neck of the Woodpecker is white, because it was several times tried to make his head stick fast by means of white clay when it was put back on (his body). Only now (the story ends). 12. Tur AVENGER Now on one river there lived, on one side (of the river), those (Kuta’miyts), who were related to one another as younger brothers. And on the other side (of the river) there lived likewise those who were mutually related as younger brothers. And those Kuta/miyis they just did everything each day, while again at night they would play the guessmg game in their sweat house. All their belongings they were keeping there—their dentalia shells, and also their gam- bling sticks and, moreover, their knives, and, furthermore, one quiver (made of) a fisher’s skin. (This skin still) kept all its parts (intact) there; all its claws and also its teeth, and it just seemed to be alive, although it was only full of arrows. And now concerning those mutual brothers who lived on the other side (of the river), they like- wise did thus all the time. Every day they just performed all sorts of deeds; they were spearing and also shooting at the target. Now one day the younger brother (of the Kuta’miyis) said, “(Would it) not (be well) if they were challenged?”” But he was told: “Just keep still. Later on (this will be done).’’ And then one day it was repeatedly called down to them, ‘‘Dost thou not want that 1 should challenge thee, my friend ?’’—‘‘Truly, if thou wantest it.” And then, verily, they crossed (the river) one day in order to challenge those mutual brothers on the other side (of ‘the river). _And then when they arrived at the other side, all sorts of games were played by all—target shooting, spearing, and also dice throwing. And after it got dark everybody played the guessmg game. And when daylight appeared again then once more all sorts of games were played by all. Now for five nights and days they were doing all sorts of things. Then in vain it was attempted to determine when it would be well to kill them all, so that not one of them should escape, in order that 10 15 20 25 30 35 40 150 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Lxu’ntitemux” kuts-la’teqlalk itx kusi’Lx-ati aya’haybmux".! Tem- u™’hi ik’ sada®’stk’ emyuk’ pi’tskum temi’Lx mu”’hi Lxaa’/mayitem,? kitx ai’s pi’tskum hask'a’zn. Temu®’ht tsxwa’tiyt si‘lkustex. Temi’/Lx mu"’hi hi’k’e amta/itnx kus Leya’tsit. Tem tai’ kus mena’tem tsk’ii’diya. Temu™’ha astidai’nx xaku’s xam* xaku’s mena’tem. Temu?’ht mis tryi’Itex, » tem-auk’ muha tqaa’yai kwas muii/lqayrm. Is i’mste tem kus muqwana’hasalt ? kus mut’lqayem, 1a’Itas-auk’ k'i’mhak’s qa’sal. Tem-axa mu™ht yipai’ kus mena’tem. ‘Temu®’hi mis-axa wi’lx temu’’hi ha?’tse Lx‘i’Idtt si/lkustex kuts-la’teqtalkitx. Te’mita intya’ na’k’eai Lxti’~tnx kwas itsai’s, la’Ita mi’sitx hi’k'e qauwa ts-t/xk’ metana’tnx kwas qa/ntk’. Is i’mstE temi’Lx iriya‘* ts-te’/xk’ Lxu/ntitEmux”. Tem tai’ kuts-Li/ak'itx tem-axa kuts-ha’at!ak’itx ts-ma’hatsk tpa’stiya’Lnx. Temau’x-axa mu™’hi k’i’stex. Temu®’ht mrhaya’- haux? kus tsilu’qalaqayaik’ > kus m&sha’Islatst6. Temu™’hi mis xt’si LEha’yayd, temu?’hi mek’ !ila’halx, temu?’hi prni’k’ t!autxai’. Temu™’ht mis k’ é’tk'i xt’si teha’yayt, temu”’ht itsai’sik’s ayai’nx xa’kuts-ti’k’ extetstok’ kus ya™’hats!iyi qau’wis. Temu®’ht tsimai’ ya"’‘ts!lai kus mek‘ai’nik’slat. Knrts Its !ini’x kuts-ti’k extitsLok . K'au’xuts mu” ht ya™hats !i’txam, 1a’k’ auxuts tsai’sk'! Temu™’hi iniya’ qé®’ts—E temu™’hi hilai’ kuts-mek‘ai’nik’slauk’. La’k'Ets ha?’tsk yai’tsxa {ta’sinx,® kilta’s ‘Liya® xi’si. Limk’ !é’nauwi. Temau’x mu™’hi ‘k’sidaé*’stk’'emyuk’ temu™’hti yrai’nx xa’kuts- tik'e’xtitsLok’. ‘‘Mu™hix k !ép, k’-Liya’ mu™’hi qai’k eai Itsa’- siyuda.”” Temu®’hi qalpai’nx ayai’nx itsai’sik’s kus mi’kuts!a tem-axa_ tsi’tsik’!, hamsti‘t hi’k’e meqt!’/npata. Temu™hti mis wi’lsusx itsai’sik’s, temu"’hi yEai’nx kuts-k’ !@pauk’ qaku’s mgsha’- IslatsL6. ‘‘Haitsai’nxan-axa kuha’m ya*’hats!iya kuha’m ta’ak sitx ts-qa’ntik’. Ai’sxas’ Lehaya’haytisxam,-k’ms mu®’ht tesina’yEm, kai/l k'im i’tsxastai’sxaim.” Temu®’hu is itsai’s-auk’ qau’wis tsitsk’ !atxai’ kus mek’ ai/nik’slau. Temu®’hi mis qau’wis tsitsk’ !i’- txa, tem-auk’ hi’k’'e kd’k"s x@’si Lpi’k’ !aya kuts-tsi’tsk lik’. Teemu’ hi qauwa* is pi’tskum temu®’hi tsa’mal, tem hi’k’e ma?’- lk'sta met!i/Lxau kuts-tsi’/tsk lik’. Temu™ht ‘k’sida®’stk’ emyuk’ tem-uk® mu"’hi wi'la k'i’k's tsk !i’txa. Temu®’ht mis stiida?’stk’ em Lowa’txaya kuts-tsk’ !ai’sk’, temu?’ht penk’i’sik’s ayai’, temu®’ht qalpai’ peni’k’ i/mst—E mis qami’n tsk’ !é’txa. Tem-auk’ hi’k’e k't’k" wi'lx kuts-tsi’tsk’ ik: kwas itsai’s. Temu®’hti qauwa* is pi’/tskum temu™’hti kK lila’hal, temu®’hi tsi’tsk'!a' tem hi’ke laih-...-%@ TO WISH FOR. 2 Verbal use of the numeral zam£ ONE. 3 gin‘- TO SWELL. 4hai‘- TO BE BIG, TO GROW. 5 Contracted for ts-leqa‘lqayauk’; legatiqa'yau ORPHAN. 6 tEsin- TO POINT OUT. Tats + -2. FRACHTENBERG] ALSEA TEXTS AND MYTHS awl their belongings, which were wished for by them, might be obtained. Finally, on the fifth day they agreed to it that on a such a day they were going to be killed. And now everybody began to fight. Then the (Kuta’miya) people were simply annihilated. And only the youngest boy escaped. Thereupon one of those, the younger (brother), began to pursue him. And when he came near him, (the Kuta’miyi) went inside yon thimbleberry bush. For that reason the thimbleberry bush has a knot here and there, because he went inside there. Thereupon the (pursuing) younger (brother) turned back. And after he came back, they looked in vain for their belongings. However, they were not found anywhere in the house, because (the Kuta’miyis) simply hid their things in yon sweat house. For that reason their things were not taken away. Now only their mother and the child of their elder brother were left, (because) they two remained behind. And now the orphan of that old woman kept on growing. And after he grew up a little he habitually went outside and played outdoors. And then after he erew a little bigger, then that grandmother his brought first the gambling sticks into the house. Then the little orphan tried to play the guessing game. His grandmother’ usually opposed him. They two then frequently played the guessing game in spite of the fact that they were alone. And then not long (afterward) she failed (to win from) her orphan. In vain she would point at him in various ways; nevertheless she would not hit him (even) a little. Then (after) they two (had tried) for five times then his grandmother told him, “Now thou (art ready) grandson; now nobody is going to win off thee.’ And then in turn she took into the house the bow and arrows, including the quiver. And after she came with (those things) into the house that old woman said to her little grandson: ‘‘I took back thy gambling sticks to the sweat house of thy fathers. After thou shalt have grown bigger then I will instruct thee, so that thou mayest (by) thyself perform various things.’”’ Thereupon the orphan began to shoot first inside the house. And now as he shot (for the) first (time), his arrows touched (the floor) a little (close to) the middle (of the room). So, then, he kept on trying every day until his arrows gradually kept on gaining (in distance). Finally, upon the fifth attempt, he shot (his arrow) reaching way across (the house). Thereupon, since this turned out to be his fifth shot, he went outside and once more shot outdoors in the same way as before. His arrows just reached to the middle of the house. So, then, he habitually went lo) | 10 20 30 35 152 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 ma?’lk’sta meEni’sk’aux? kuts-tsi’tsk’ lak’. Temu™’hi ‘k ts-stida?’- stk emyuk’ temu"’hi tsqa’mt!a kwas itsai’s Leyai’xayi kuts-tsi’- tsk’ hk’. Temu™ hi pqa‘ya’txaninx hak’ at’k’. Tem k ets mu?’hi ma’yExa kusmena’tem. ‘‘Pa’len xtitsa’ tem kus hi’k’e ta’/Iltqauin.2 K’-tki- tsa’yisxam * hi’tsLEm Lowa’txayiisxam. ‘iLiya’ 4’ sis mu®’hi Iq!a- ya’In kis hahawiya’n?” Tem kets muha yea’Inx. ‘‘Ta‘muqwa hi’k'e. Ai’s mu™’hi k'a®’tsts xii’si Lehaya’haytsxam, ls mu™’hi iq laya’Li.”” Temu®’hi mis tsqa’mt!iya kuts-tsk: !ai’sk’ kus mek’ ai’- nik’slai, tem k’ets-axa mu”’ht haitsa’yux" kuts-tsi’tsk’ lik’ qa’ntk’s qakuts-ti’k extitstok’. Temu®’hii-axa spai’tx kus k'i’yai itsai’sik’s, temu"™’ hi mis-axa wi’lsusx itsai’sik’s, temu®’/ht yrai’nx kuts k’ !é’- pauk’. ‘‘Ha"’k'i teha’m ta’atx ts-ki’yaik-.”’. Temu™ht yeai’nx kuts-ti’k extitstok’. ‘‘Xa-tsima’yemts tsha’yemts kwas k'i’yai. Xa- 5 hi’k'e k‘a®’tsiis ma’alk’stayemts.” Temu®’hi k e’a hamsti* is pi’ts- kum temu™’ha tsama’lfyainx. Temu®’hi ‘k' ts-siida?’stk emyuk’ temu’’hti: yeai’nx. ‘‘Xa-mu?’htyemts. Xa-iLiya’ simpa’yEmts. Xa-hi’k’e tsa*’mE paxt!a’yemts kwas kKi’yai.”’ Temu®’hi ke’a imsti/nx. Na’keai kets pli’, kis mu”hai ki’mhak’s tpayi’Li qakuts-ti’k extitsL6. K'rts mu®’ht paxt!a’a kwas k'i’yai, k ilta’s iLiya’ xt’si tx'1/msidi,> k'ets‘hi’k' axa na’‘yEm tsa’ms plii’x. K‘is- axa mu?’ht qalpa’a k’i’‘mhak’s tpayi’Li, kis paxt!a’a, kilta’s tai® le‘wi’ Limk’!é’nti. Stda?’stk'em ha*’tsz tsimai’nx. Temu?’hi Lxai’nx temu?’hii yEai’nx. ‘‘Mu’hix k !ép, k--Liya® qaii’k eai ilt- qa’yt.” Temu®’ht ‘aya’yususx kus qa’nik’s mu®’hi yeai’nx. “Hank itx ya’tsxalxasx ham ta’atx. Xa-mu®’hi hi®’k’i i’tsxastai- sxai’mi.”’ Temu™’hi Lxti/nx qa’kus mek'ai’nik'slati’ kuts-ta’ak ix tk !wa’ank’ ° tem-axa ts-a*qaik'iLx tem-axa kwas tsa’ms kuts-ya®’- hats lik inix. Temu®’hti qauwa is gqamti’s temu™’hi kim metsi’- kalx.’” K'rts hi’k’e qei’tsx kus qa’nd kwas® ql/npa ts-t!elilk’, la’ita mis ta’mE xa"/waa.? Temu™ ht qauwa is pi’tskum temu™’hi kK ta’hal. K’rts mu®’ht hapn’nk’ kwa’k Bts-itsai’sk’ ' qauwa*™ ts- texk’ k'a’ts!inx. Tstla’qani_x kuts-ql’npak tem-axa qé’Inx kuts- ki/yaik’ tem-axa [qwaai’tx kuts-k iyt”’salyust !exk’. Tem k'etsmu”’hi mis LEai’sx qa’ kus mena’tEem hak’ aii’k’, tem k' Ets mu™’hti ma’ypxa. ‘K’-riya‘ hi’k’e la? a’ iltqa’m? Hi’tsL—Em mu®’- hii Lowa’txayt. K’-ha’alqa hi’k’e tq!aya’In.’ Temu™’hi ke’a 1 Abbreviated for ¢s?/tsk-/atzra. 2 nisk* FAR. 3 1a@'tEg SOMETHING, WHAT. 4 k-zts temporal particle. 5 xims- TO TOUCH, TO.FEEL OF. 6 Simplified for ¢s-tk/wa’ank:. 7 tsk*- TO BE IN A HORIZONTAL POSITION, TO SLEEP. 8 The objective form of the demonstrative pronoun xus is used here to denote instrumentality. 9 Abbreviated for ra@n'wetra. ; 10 Consists of kwas + k*ts- + itsai’sk. FRACHTENBERG] ALSEA TEXTS AND MYTHS g B53) outside every day and shot, and his arrows just gradually kept on going farther. Finally, upon his fifth attempt, his arrows fell clear to the end of the house. All this time he was watched on the sly from across (the river)... And then the younger (brother) said: ‘‘Why is it that yon (boy) is all this time left alone? He will, perchance, become a (strong) man. (Would) it not (be well) if some one went across.and got the best of him?” However, he was told: ‘Just keep quiet. When after a while he shall have grown a little bigger, then we will go across to him.” Then when this orphan ceased his shooting, his grandmother carried his arrows back into the sweat house. Thereupon she took back into the house the knife, and after she came with it into the house, she told her little grandson, ‘‘ Here is the knife of thy fathers.”’ Then he said to his grandmother: ‘‘Thou shalt try to stab me with this knife. Thou shalt just carefully do it to me.’ Thereupon, verily, she tried it repeatedly every day. And then upon her fifth attempt he told her: ‘Thou shalt do it to me now. Thou shalt not be careful with me (any longer). Thou shalt just strike me hard with this knife.” Thereupon she did so, indeed. Wherever he was standing, his grandmother would just jump at him there. She would strike him with the knife; nevertheless she would not touch him (even) a little, and he would right away stand again (in) another (place). Thereupon she would again jump at him there and strike him, but she would only hit the ground. Five times she tried it in vain. Finally she gave it up and said to him, ‘‘Now, grandson, thou (art all right); nobody is going to do anything to thee.’ And then she went with him to the sweat house and told him: ‘‘Here thy fathers were habitually doing various things (by) themselves. Thou shalt now begin to perform different deeds (by) thyself here.’ And then that orphan found the pipe of his fathers and also their dentalia shells and, moreover, their other (set of) gambling sticks. There- upon he habitually slept there every night. The sweat house was continually ight by means of the quiver’s teeth, because it seemed to growl. And then every day he habitually went outside. He always put on all his things outside of his house. He carried on his back his quiver and (on his side) he caused his knife to hang, while across the shoulder he wore his tobacco pouch. Now when the younger (brother) from across (the river) saw him, he said: ‘‘Is not anything going to be done to him? He has become a person now. Somebody ought to go across at once.’’ Thereupon, 10 15 20 30 154 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 sik’ !xuyii’Inx as ildi’s pxé’ltstistaux sis tqaia’ldi Leya™’hats!it, kis yqlaya/rn. ‘Temu™hi wustlinai’. Temu™’hi qauwa® itsai’sik’s ayai’nx kuts-la’teqlalk’, temu®’ht ti/it!htnai’nx- kuts-ta’tsxak-. Mis yu’xd ‘riya’ tsqaiwi’'It!ali’tnx,' hak’nqé’xan-i qaai’nx kuts- k'i/yaik’ kwa’k' Bts-la’tsxak’ ,? temu™’ ha kuts-ql’npak’ tem hak’ Phi tsk itxayt’Lx, temu”’ht kuts-Ik !wa’ank’ tem hak‘ i"’/hi-slo tsk’ itxé’nx tem-axa kuts-k’iya?’salyust!exk’. Temu™ht p!i’xanx qa’kuts-ti’- k'extitsLok’ kuts-hi’/I’k’ * ‘ik ya’tsx pra’lauwist, mis k’-tsqé’wuin pqwi‘ltsitxtinst kuts-k é’pauk’ aux hak'aii’k’. Temu"™ hi mis-axa wi'lx, te’mIta aili’k'i k'a’xk’ estex-sl6. Temu®’- ha tqaxwayi’Lnx is a®’qayu, temu™’ hi xiitsa’ Iqixwaixwai’ is a”’- qayi. Te’mtta iniya’ tqaia’Idemux" kuts-a*’qaik’; tqaia’ldemux" sis Iqixwa‘ya’a kuts-Ik!wa’ank’ tem-axa kuts-qi/npak’. Te’mita iniya® tqaia’ltex sis Iqixwa‘ya’a. Temu?’ht yra’inx. ‘‘K’eai’sa, k'-hi’k' e mu"’hi taik’ a"’qayt Lin Lqi’xwa.” + La’ltamismELa’nunx, laxs ‘Liya®’ ttsa/styutem kuts-xLk !wa’ank’ tem-axa kuts-ql’npak’ tem- axa kuts-qani’natk’ ,* kitxa’Itas® mu?’ht Lxu’/ntitem, na’mk’ sis‘Lxa- ma’nstoxs. Temu™’ hi Leya™’ hats !it si/kustex. Qauwi’sit_x tsilhai’ kus hak’- au’k'ititx, temu®’hi qwatma tsilhai’ kus Kuta’miyt. Temu"’hi iniya® qa?’tse tem Itsasiya’Inx. Temu”’ht ai’L is Lama?’ tit-s-qam- fi’s temu™’hi taxtai’nx kuts-k'ilhi’k’ tem-axa kuts-qa’altk -auk .° Temu™ hi hilai’.?’ La’k ets mu®’hi ha*’tsr hau’k's tta’sintnx, k uta’s iniya’ xi’si Limk’ !é’nauin.8 Tem kets mu"’hii ma’yexa kus mena’- tem. ‘‘Xe’itk'est Ita’siniyi kus Imqa‘lqayati!. Kil tkitsa’yu- temts ® qa’kus lnqa‘lqaya.”” Te’mita hi’k e mu"’ht tsistxwai’. Tai‘ hi’k'e mu®’hi xam* kuts k'i/lhik’ thi’wausx:' ‘‘K’im Kuta’miya, kin Kuta’miyti.” Temu™’hd kets tqa’lhiya, kis mu™hi qa’halt Limk’ !é’/nin. K'ilta’s mu®’hi xitsa’ kus hak’ i/mariyauk " qalmi’m.” Kis muha hyuwi’In: ‘‘Haana’, haana’, kit tk'itsa’yutemts, kil thaqwa’yutemts * qaku’s Imqa‘lqayad.” Temu?’hti mis tsqinkwai’ 1 Passive. 7 2 Consists of kwas + tk-ts-ta’/lsrak-. 3 For example, Kingfisher. 4 gani'’nat KNIFE, a Siuslaw word. Grant occasionally used Siuslaw words and phrases. Skis + -Lx + -lta. 6 ga@/alt MALE, a term applied to the marked stick employed during the “guessing game.”’ For a full description of thie pastime see p. 204. 7 hil- TO MIss, a term indicating that the guesser failed to point out the hand i in which his opponent kept the marked stick. 8 mek‘ /in- To HIT, denotes that the guesser succeeded in indicating the hand in which his opponent kept the marked stick. 9 kets particle . 10 htw- TO WHISPER. 11 Consists of hak'- FROM; k‘im THERE; -L?2 nominal; -auk: suffixed particle. 12 galm- TO PLAY, refers to that stage of the game in which the losing player turns over the sticks to his opponent for further play. 13 gqgu- TO TAKE, TO DRAG. FRACHTENBERG] ALSEA TEXTS AND MYTHS 155 verily, a message was sent asking them two (that), if (the boy) wanted to play the guessing game, they would cross over. So then he was willing. Thereupon he took into the house all his belongings and began to fix his spread for the guessing game. Since those people had not yet arrived, he placed his knife beneath his spread, then on one side of it he put down his quiver, while on the other side he laid down his pipe and also his tobacco pouch. And then his grandmother went to where her brother lived, in order to inform him that their (dual) little grandson was going to be visited (by the people) from across (the river) for the purpose of being challenged. And then after she arrived back, the people had already assembled. And now dentalia shells were placed as bets, whereupon he, on his part, (also) bet some dentalia shells. But his dentalia shells were not wanted; it was desired of him that he should repeatedly bet his pipe and also his quiver. But he did not want to bet (these things). Thereupon it was said, ‘“‘All right, then only dentalia shells will be our bets.’”’ (This was said) because it was known that, even if his pipe and his quiver and also his knife (could) not be won off him, they would nevertheless be taken away from him after he should be killed. Thereupon all took part in the guessing game. First the people from the other side (of the river) began to sing, and afterward the Kuta/miyti began to sing. Then (it was) not long before he began to lose. Then close to midnight he changed his song and also his marked stick. "Thereupon he began to win. Now in vain he was repeatedly pointed at in different directions, but not (even) a little was he hit. So then the younger (brother) said: ‘‘Point carefully at that orphan! That orphan may accidentally beat us.” How- ever, he just continued to win. He had only one song (which) he kept on whispering to himself: ‘‘I am Kuta’miya, I am Kuta’miyi.” And then whenever he became tired he would pretend to be hit. So then, on their part, the people from yonder would begin to play. Then a song would be made: ‘‘Ha@anda@’, haadna@’, that orphan might succeed against us; he may beat us.’’ So then when what was going 10 15 20 bo OT 30 156 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 kus pqé’stxus,’ tem k’Ets mu™’hi ma’yexa kus mena/tem. ‘‘K’‘-1i- ya® pqé’tstisai’In-sl6,? k'-ha’alqa Lxama/nstoxs.’ K‘ilta’s hi’k'e yEa’tn: ‘*Ta'‘muqwa hi’k’e, ki’/mli k’a‘.” La’k ets hauwi’i ma/- yexa. ‘Hii, k'in qanha’yt * kuts-Lk!wa’ank’.” Kis muha izi- ya‘ qa®’tsE k'ismu™’ hi qalpai’mma’yexa. ‘Kin taha’ kuts-qi/npak: qanha’ya.” K’is muha xv’si hi’k’e Ita’mqwayisxam,! k’is-axa k'im qalpai’m ma’yrexa. ‘‘K'in taha’ tsa‘ti kuts-qani’nalk’ qan- ha’yt.”” Tem kets mu*’ht iziya‘® qa*’tsze tem qalpai’ ma’yExa. “Kin taha’ kuts-k'iya?’salyust!exk’.”” Temu™hi Leya®’hats!it sili’kwex qa*/lte. Tem k' rts muh ‘riya’ qa?’tsz tem k' Ets mu®’hi ma’yexa. “A’‘lk'aitepa’! Kin qan qa?’/ltz tesina’a kus Inqa‘lqayt.” Tem k' Ets mu?’ht k'e’a q0’tsr qa?/ltm tesinai’nx. La’k nts hauwi’i kiilai’xasx, hi’k’e-uk® mets!‘wa’saux® kuts-10’k'ik’ ‘k ts-kwa/txas- xamsk’; la’Itas kuts-qa’alt-auk’ tkwa’laltemux®*® kwa’k'Ets-16’- kik’ ,’ te’mita ‘Liya’ mpla’nx. Temu?’ht ‘Liya*® qa?’tsE temu™’hti wahaya’inx kus peni’k’, te’m- tat ilxi’ kus mghaya’dau. Temu®’hi hi’k e qaux tskuli’ kwas ya‘qa kets hi’k'e tqauwa’xalsx. Temu?’ht ‘riya’ qa*’tsk tem-auk’ mu®’- ht tpai’ k't’k"s, temu®™’hi hak’ 7’hi Ltpa’Itquya kwa’k'eEts-k’ !é’prk’. Kets tqauwa’xalsxa mis pa‘ltqustex. Temu®’hi ‘riya’ qf*’tsE temu®’ht tsilhai’ kus mehaya’tau. ‘‘Ha/ltcate ni‘, ha’ltcate ni‘1, ta’kutsxatel kwita’!” ® = Tem-uk® mu®’hi ayai’ k't’wak’s kus me- sha’IslatsL6 tem-uk® k'an‘wi/nx kus le'wi’. Temu?’hii mis Lxayai’- tex, tem-axa mu?’hd ayai’ kuts-k' !é’pik’s; temu®’hi mis-axa wi'lx, tem-uk" mu™hi tpai’ qauxa’nk’s kus mehaya’tau i/lta, tem-uk" mu ht xwé"’siyust !exk’s tk’ !a‘lhiya. Is i’mstz tem kus i’msteE ts- hilkwai’sk’ kus metsada‘t®. Tai k Ets yaahat’, kis i’lstaitxam kwas qamli’s temu?’ht ita‘ Lk'a’mk imausx kwas xweé"’siyi. Temu™ hi tsxwa’tiyt si’/Ikustoxs. Tem kets mu®’/ht kus a"/qaya tpayt’Lx qa’kus mena’tem, te’mita tai® piya‘ tsxuli’tx. Tem k'Ets mu™’hi qalpai’nx tpaya’tx kus tk!wa’an, te’mita mu’ht /0’tsa mu™’ha i’mstatxt. Tem-auk’ mu™’hdt ha*’tsr tstal*ya’Inx is itsai’s kus hi’tsLem pa’xt!a is k'i’yai, te’mita ‘Liya‘ xti’si na’k’s x’ ima’stnx, la’Itas hi’k’e tsa‘ma’siyt titxai’xasx. Temu?®’hi ‘Liya‘ qa?’/tsE tem 1 géns LIGHT. 2 @é-1T GETS LIGHT. 3 gan I. 4¢tafmuqwa TO BE STILL. 5 ts/hiis- TO BE BUSHY. 6kul- TO REACH, TO TOUCH. 7 For kwas + ik-ts-Lo'k-ik-. 8 gaux ABOVE. 8 Farrand claims that this sentence consists of Siuslaw words. This assertion is only partially correct. The first word (ha’lécatc) is not a Siuslaw vocable, nor can it be etymologized as an Alsea word. - The second word is an Alsea pronoun SOMETHING. ta’kutszafct is a Siuslaw word and consists of faku- TO TAKE; -tsz imperative; -tc? 2d person plucal. kwitud' is a corruption for the French couteau, KNIFE, borrowed through the medium of Chinook jargon. 3 : 10 ktim- TO EXPOSE. FRACHTENBERG] ALSEA TEXTS AND MYTHS SW to be daylight approached, the younger (brother) said, ‘“‘It shall not be waited until daylight; he shall be killed at once.’ However, he was just told: ‘‘Just keep still. After a while (he will be killed).”’ However, soon he said, ‘‘Hey! I am going to be the one who will get his pipe.’ And then not long (afterward) he would say again, ‘‘I’d rather be the one to obtain his quiver.’’ Then he would keep still (for) just a little (while), and would speak again, ‘‘By all means I prefer to get his knife.’ And then not long (afterward) he would say again, ‘‘I shall prefer his tobacco pouch.” So now they were playing. the guessing game for a long time. And not long (afterward) that younger brother said: ‘‘Do you leave him alone, please! I am going - to point always at the orphan.” Then, verily, he continually pointed at him. Every little while he would scratch himself, (and) his head merely kept on getting bushy because of his own scratching (and) because he frequently applied his marked gambling-stick to his head, although he did not know it. Not long (afterward) the door was opened, and that little old man (Kingfisher) peeked in this way. Then he just perched high on yon crossbeam and kept on raising himself higher. And then not long (afterward) he jumped (down) into the middle, whereupon he sat down alongside of his grandson. He kept on raising himself after he sat down. Then (it was) not long before the little old man began to sing, “‘Do you take your knives!”’ Then the old woman went to the other end (of the house) and dug a hole in the ground. And after she ceased, she went back to her grandson; and when she came back, yon little old*man jumped upward, talking, and went out through the smoke hole. For that reason such are the actions of Kingfisher. He usu- ally makes a bad omen only (when) he talks at night and also (when) he customarily exposes himself to the smoke. And now they were going to be engaged in fighting. Then the younger (brother) jumped at the dentalia shells, but he seized only ashes. So next he jumped at the pipe, but.similarly the same thing happened. So in vain that man was pursued all over the house (and) struck with knives, for he was not touched anywhere (even) a little because he merely turned himself into a shadow. And then not long 10 20 30 158 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 fotai’nx. K’rts paxt!a’Inx kus hi’tstem, k'u’kus'! hi’k'e Leyai’- xaylisxam ts-L0’k'ik’, k'is mu®’ht Loquti’yudi? qa’kus mssha’Isla- tsto, ku’k"s mu®’hti qauxa’nk’s aya’yusi, k'is-axa hak’ Eqau’x Lxau’widi k’nts-k a@/n‘wak ik’s,*? k'u’k"s muwi'liwit ‘‘bum.”’ K‘is- axa mu”’ht qalpa’a loquda’a kwas tsa’ms, k'u’k¥s mu™ hi Lxau’widi kus Lok’ kits-k @’/n‘wakik’s, k'u’k"s muha 1'6’tsd muwi’liwi. Temu”’hi ‘riya’ qa?’tsE tem tai kus mena’tEm Lpa’stiya. Temau’x mu™’ ht tsxtidai’ qa?’tse. Temu’ht ‘niya’ qa?’tsk tem-uk® tsxi- ta’yEmux" ts-ya’halk’, tem-uk® hi’k’'e Leyu’lxuya. Temu?’hi tsk’ ti’diya temu™’hi wustita’mx. Temu®’hi mis hi’nts!inx ts- haitk’, temu?’hi hi’k’e k'ehi"’La tpai’. Is i’mste tem kus-uk® lix’- ya‘t® kus k'ehi"’na. Is i/mste tem kus i’mste ts-hilkwai’sk’ kus - lnqa‘lqaya; na’mk' ets hi’tsLem Lowa’txayt, k’is sa’nxuk iyisxam, la’Ita muk"s imi’stal kus Kuta’miyix ts-ma/’hatsk’. 13. THe Lost Erx Hunters * (Told by William Smith in 1910) Psi’nLxaLx as temi’tsk’Exit!enti’t temi’Lx merya’sauxa. ‘Kil ayai’m pxami‘nt.”’ Tem as qoma‘tsELi ts-mti’tsk'ak’ tem yasaué- yai/nx. ‘‘La’xins® iziya® ha/alga wil, xalta’s ‘niyaS ha’ntlits.” Temi’Lx mu"’hi ayai’ na’k's ‘k'as Lxttyu’x"tanx as nis ts-yai’xai- texk’. ‘h-k'i/mhaisi ayai’mi.” Temi’Lx mu™’hi k‘e’a ki/mhaisi ayal’. “‘K’-a’k’-5’n tina’hautxam? K’‘-rina’hautxam kusti’n ha“t!. K’in qwa’mautxam tEqwo’n.’’—‘‘K’inau’k’s hya®’kwi7? qwon.” Hamsti‘Lx hi’k’'e metsimi’xtat. Temi’Lx mu®’hi wi’lx na’k's ‘k’as Lxuyu’x"tanx asnd’ns ts-yai’xaitexk’ ; te’mita‘ Liya‘ qa?’tsk temi/Lx Lxui’nx as ni’/ns ts-yai/xaitpxk’, saii’Ita hi’k'e. ‘‘Xa-hi’k’e xe’ilk’e Lhaya’nauwi kuli’n tsqax. Tsa*’me hi’k’e suwa’It ts-yai/xaitexk .” Temi’Lx muha wi/lx. Xe’Lk' aux as nti’ns Lxt’yux"Lx tsk i’texk’ 8 ‘“Xa-xe’ILk'e Lhaya’nauwi kus tsqé"’x. K’-tai® sau’xus ildii’mi, k'is mu” ht qatsqé"’x wustita’a.”” K’itx mu®’hti wastau‘ya’a. Tsa*’mx © hi’k'e haihaya‘t kus nd’ns ts-yai’xaitexk’. ‘‘K'tiya‘® ni’sk’ k lis mu” hi qwa’miti. Tsa*’/mx hi’k’e sati’ita. Tsa®’/mE tsqwa hi’ke haihaya‘tit-s-nt’ns. Las pa’tk'stit-s-le‘wi’, te’mita 16’lal° ts-yai’- Uiig aRe le Sh, peee oe 2 For tetoquti'yudi. 3 Consists of k-- prefix; ¢s-.. .-k* possessive 3d person singular; k-a’n‘wa nominal stem obtained from k-antu- TO DIG; k’s local. 4m- prefix; wi'liyii PLACE OF THE DEAD; -7future. This phrase refers to a belief held by the Alsea Indians that a bad spirit on arriving at the other world fell into a grave dug for its reception and burst with a loud noise. See Farrand in American Anthropologist, m1, 240, 1901. 5 For parallels see Boas, Sagen, pp. 87, 119, 191 and next story in present volume. The narrator was not certain as to the actual number of dogs taken along. -Similarly, he seemed to be confused as to the number of elks puirsued. Sometimes he would refer to one dog and one elk, while at other times he would mention two dogs and two elks, Slaxs + -n. Thinku-. . .-auk* TO BE IN MIDDLE. § Simplified for ¢s-tsk-?'texk- ~ PRACHTENBERG] ALSEA TEXTS AND MYTHS 159 (afterward that man) began to return (the blows). Whenever a man would be hit, his head would fall off, whereupon that old woman would seize it quickly and go with it high up, (whence) she would throw it down from above into the hole she had dug, and (the head) would (arrive) at the place of the dead (making a noise), Bum! Then she would again catch a different (head), and throw that head into the place she had dug, (which) would then in the same way (arrive) at the place of the dead. And then (it was) not long before the youngest . (brother) was left. Thereupon they two (the Kuta’miya and the, youngest brother) fought for a long time. And not long (afterward) the neck of (the youngest brother) was cut a little, whereupon it became drawn to one side. Then he escaped and was pursued. And when he despaired (of being able to escape) he simply flew (up as) a Hawk. And for that reason the Hawk has a crooked neck. Now in such manner did the orphan act; as soon as he became a (grown up) person he proved himself superior (to others), because he was acting (as) a child of the Kuta’miyis. 13. Tae Lost Eck HunrERs They (were) three (hunters) related to one another as brothers, and they kept on talking, ‘‘We are going to go (out) hunting.” There- upon the last brother said to his (elder brother), ‘‘Even if I do not come (back) quickly, thou shalt nevertheless not wait for me.’’ And then they went,to where (the younger brother) had (previously) found the tracks of an elk. ‘‘We will go along this (trail).””. Then, verily, they went along this (trail). ‘‘Who is going to walk ahead? Our (dual) elder brother will always lead. I will habitually walk behind.” (Then the youngest brother said), ‘‘I will continually be in the middle.” Allof them had quivers. And then they came to where that (youngest brother) had (previously) found the tracks of an elk; truly, Gt was) not long before they found the tracks of the elk, still fresh. ‘‘Thou shalt carefully guard our dog. His tracks are just very fresh.” And then they arrived (there). They found the sleeping place of two elks. “Thou shalt always watch the dog carefully. Only after they two will be scared out (of their lair), will the dog pursue (them).’’ Then they began to track (the elks). (Those were) the tracks of a very large elk. ‘‘It will not be far (from here where) we are going to over- take him. (The tracks) are simply very fresh. It must be a very large elk. Although the ground (here) is hard, nevertheless his tracks 160 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 xaitexk’. Liliyaf' na’mk’ txaai’. La’xs hi’k’e ni’sk’ik’s ayai’m, k hita’s? hi’k'e wastau‘ya’a.” Temu®’hi yasau‘yai’nx ats-ha’- atlak’. ‘‘Laniya‘ tqaia’ldex, sins ni’sk’ik’s ayai’mi. K’in k ik !aya’- Li tas tsqé"’x.” Temu™hi k’e’a k'ik!tiyi’tnx as tsqé’x, k'-qas 5 tsqé"’x wastal*ya’a as nt’ns. Te’mita ‘Liya’ na’k’s ayai’ as tsqé"’x; hi’k’e tai‘ qwamsalyii’Lx ts-mxElana’stiyak’ as tsqé"’x. Tem ma’yExa ts-mt’tsk’'ak’. ‘‘Liya’ na’mk’ imi’stal as tsqé@"’x. ‘riya’ xe’iLtk’e philkwai’srx as tsqé@"’x.” La’k auxauts * ayai’ ni’sk’ik’s as tsqé"’x kiltau’xus-axa * k’im wili. 10 ~K’-riya® qa*’tse kis qamii’m. Yiki’kwex mu"’hi kus pi’tskum. Tem hi’k'e tsé*’mEr suwa/It ts-yai/xaitexk’ kus ni’ns. Temu®’hi mEya’sauxa ts-ha’at!lak’aux. ‘‘K’it mu®’hti minstai’m hu®’k1.” Temi’Lx mu?’hi minstai’. Temu?’ht mrya’sauxa ts-ha’at!ak’ aux. “Latxs ni’sk’'ik’s ayai’m, k-hliya® na’mk’ .Lxaai’.” Temu™’ha 15 meya’sauxa ts-mi’tsk’ak’aux. ‘‘'Liya® na’mk’ imi’stal kus tsqé@"’x. Hata’maux ts !16’xwex kus tsqé@"’x. ‘Liya‘na’mk’ imi’stal kus tsqé"’x ~ las qa?’tse. Tsa?/mrE tsqwa ma’k'stit-s-nt’ns. I’mstk mu’kusaux 10’lal, 1a’sis ° pitk’stai’ s-le‘wi’.’ Temi’Lx mu"’hi minstai’. ‘‘La’xs ni’sk'ik’s ayai’mi, k’-hliya’ na’mk Lxaai’”’. Temu®’hi qe’is-lewi’. 20 Tem mis qe’i-slo, te’mitx Ltii™’xa. Temu?’hti merya’saux ats- ha’at!ak’'aux. ‘‘K’-qas tsqé’x wastal‘ya’a ‘k anti’u ‘k ta’s pi’- tskum.” Temi’Lx mu™’hi xé’tsux". Temi’Lx mu™’ht Lxui’nx na’k'eai tsk'i’texk’ as nii’ns, sai’Ita hi’k'e. Temu®’ht mrya’saux ats-mi’tsk'ak’. ‘‘K’-qasuwa’In as-tsqé"’x.”’ Temu?’ht k’e’a imsti’- 25 Inx. Temi’/Lx kim k'a®’tstis qa?’tsk itsai’, k'itxai’I hak’i’m tskwai’- salyt’Li as tsqé"’x. Te’mita iLiya® qa?’tsE mis-axa wi'lx as tsqé"’x. Tem k'im ma’yexa ats-mi’tsk’ak’aux. ‘‘itiya* na’mk’ imi’stal kus ey tsqé"’x.”” Temi’Lx mu™ ht wastau‘yai’/nx kusnt’/ns. Hi’k'e tsa?’/mE sat’/ita. ‘‘La’xs ni’sk'ik's. ayai’m, lilta’s*® ‘riya’ na’mk’ Lxaai. 30 Tsa?’me hi’k’e a’Ituxtit-sni’ns tem hi’ke tsa*’mr tsqwa ma’k'st kus ni’ns, tem kus 10’lal, 1a’sis patk stai’-sl6.”’ d ? Temi’Lx muha Lohai’ qauxa’nk’s ‘k’as tsk’'r’tsi. ‘Temi’Lx muha wastau‘yai’nx, temi’Lx mu™’hi qti’xa ‘kas Lowa/hayd. Temi’Lx-axa mu®’hti qxenk’sai’ ‘kas Lowa’hayt. Na’k'eaisi 35 ik'asau’x qxaini’k’sai, k'ets hi’k’e tk'ala’sal-slo.- Tem ma’yExa ats-ha’at!ak’aux. ‘‘Ni’tsk’-auk’-n’n pstin hai™®? L-hi’k'e &’-qa?/ltz qwamauyt’Li tasni’ns?” Temu®’hima’yexa ts-mi’ tsk ak’. ‘“‘hiliyas na’mk’ txaai’. Tqaia’ltxan sins Lxamna’a.”’ Temu?’ht sat’itiya ts-yai/xaitexk’ asnt’ns. Temi’Lx muha Lkai’sx hi’k’ aux Lowa’hau 40 as nins. Temu®’hi mrya’sauxa ts-mi’tsk’ak'aux. ‘‘K°il mu™’ht 1 Liyat + -t. 4keis + Hd + -aur + -ara. 2kis + - + Ha. 5 las + mis. 3 la’k-ets + -aur. 6 Abbreviated for k‘titta’s; k*is + Ha + -t. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 161 continually show. We will never give up (the chase). No matter how far he may go, we will nevertheless keep on following him.” Thereupon his elder brother said to him: ‘‘I do not wish that he should go far. I am going to let the dog loose on him.” Then, verily, the dog was unleashed, (and) the dog was going to chase the elk. However, the dog did not go anywhere; the dog just followed his master here and there. Then his younger brother said: ‘Never (before) did the dog act thus. The dog does not act right.’ No matter how far the two dogs would go, they two invariably came back there. (Then) not long (afterward) it was about to get dark. The sun was going west. And the tracks of the elk (began to appear) very fresh. Thereupon their (dual) elder brother kept on saying, ‘‘We are going to camp here now.’”’ So they camped. Then their (dual) elder brother kept on saying, ‘‘Even if he should go far, we will never- theless not give up (the chase).”’ Then their (dual) younger brother kept on saying: ‘‘Never (before) did the dog act thus. The two dogs seemed to be scared. Never (before), for a long time, did the dogs act thus. It must be a very fat elk. For that reason are they two showing (their tracks), although the ground is hard.” Then they camped. ‘‘Although he may go far, we will nevertheless not give up (the chase).’”’ And then daylight appeared all over. So after daylight appeared, they began to bathe. And then their (dual) elder brother kept on saying, ‘‘The dog will track him on this day.” Thereupon they started. And now they found where the elk (had) his sleeping place; (it was) just fresh. Then the younger brother spoke, ‘‘The dog shall be sent (after him).’’ Then, ‘verily, it was done thus. Then they stayed there quite a while, so that they might listen from there to the (barking of) the dog. However, (it was) not long before the dog came back. So their (dual) younger brother said there, ‘‘The dog never acted thus (before).”” Then they began to track the elk. (The tracks) were just fresh. ‘‘No matter how far he may go, we will never give up (the chase). It is a very large elk: it must just be a very fat elk, since (his tracks) show all the time, although the ground is hard.” ; And now they began to climb up on a mountain. Then they kept on following (the elks), and they (had to) go over that mountain. So they went down again on that mountain. Wherever those two (elks) went down, (their hoofs) would just tear up the ground. Then their (dual) elder brother spoke: ‘‘We will never give up (the chase). I want to kill him.’”’ And then the tracks of the elks began to get fresher. So (pretty soon) they saw two elks just climbing up. Thereupon their (dual) younger brother kept on saying, ‘‘Now we 96653—20—Bull. 67——11 5 10 15 20 30 35 40 162 BUREAU OF AMERICAN ETHNOLOGY [BuLL. 67 ? tsqwa Lqwami’Li.” Temi/Lx mu™’ht wi'lx na’k’s 'k'a’saux Lowa’hau as nu’ns. ‘‘Pst-hi’k’e xe’itk’e Lthaya’nauwi. K‘-qatk’-n’n Itsi’- k' !yai! qau’wis? U’k’-n’n hi’k’e tsa*/mr @’aqa tsitsk’ !atyai’sk’ ?”’ ? Temu’’hu yasaufyai’nx ts-mi’tsk’ak’. ‘‘K’in qgaqa’n Itsi’k’ tyai.’”’ Temi’/Lx muha qalpai’nx Leai’sx hi’k’ aux Lowa’hau haihaya‘tit-s- nt’ns; tsa?’/maux hi’k’e a’Ituxt. Temi’Lxmu™’ht Iqwa’miLx as nv’ns, tsa?’maux hi’k’e a’ituxt. ‘‘K’in iltqa’-n’n kus tsqé’x?” Tem ma’yexa ts-ha’at!ak’. ‘‘K’-taié sins Lxaai’ ptsi’tsk !élist.” Temi’Lx muha tsqé’witx. Ts-hamsti’t!iuk’ * tas ni’ns. Temi’Lx mu’hi tsqe’wiLx hi’k’e at’L. Tem meya’/saux. ‘‘Pst-xe’itk’e a’ Itsi’- k’ !yai, na’mk’ sins Lxaai’ ptsi’tsk !évist.”” Temu®’hi k'e’a tsitsk’ !- ayu’Inxasni’ns. Temau’x mu™hi tsitsk’ !aya’Inx. Temi/~Lxmu"’hi tsitsk’ !atxai’ hi’k’e hamsti®. ‘‘‘Laniya‘ a’aqa Lemk’ !i’/ntex. Hila’- yuxun-auk’ ts-k'a’/ltstk’.” Temau’x muh tstitxwai’ as tsqé’x. ‘LaLxiya’ qé®*’tsk lnya’- xauwist temi/Lx Lxti/nx as pt’tstex. ‘L-hi’k e ma?’lk’sta muqwa’- mauxam.”’ Temi’Lx mu"’hi k’e’a imsti’. ‘Latxiya‘ la* tskwayd’Lx, _ meEqami’nt ts-pa’tstExk’ asni’ns. Na’k’eai 'k'a’saux aya’sal, k Ets hi’k’e tk'ala’sal s-le‘wi’. “L-hi/k’e ma?’lk'sta muqwa’mauxam. iniya’ na’mk’ aya’sal ni’sk’. K’'rEts qas tsqé"’x wa’stitxanx, ‘Liya‘ na’mk’ aya’sal ni’sk’'ik’s. K'-hiliyas tsa?’mrz ya’xautxam. Kil hi’k'e ma*’Ik'sta muqwa’mauxam. Mela’nxapst qani’x, na’mk’ sis Lqa lhiyisxam, k’-Liya‘ na’mk’ qalpai’mna’k’sayai’m. I/mste k lis hi’k’e ma*’Ik'sta muqwa’mauxam.”’ Temu”’’ hi mrya’xauxa na’k’s hak‘ini’k’eai kus mEpwt’t!al+ kus’ pi’tskum. K‘i/mhak’s ayai’. K'rts xi’si hi’k‘e pi’isxai as tsqé@"’x ts-pi/Usxamsk’. ‘Kit mu?’ht tsqwa aiili’im. Pi’tisxa‘yai’ mu®’ht as tsqé"’x ts-pi’/tsxamsk’. Pst-hi’k’exe’ILk ethaya’nauwi. ‘Laniya*‘ na’mk’ Lxtiyu’x"tanx as ni’ns imsti‘t ts-haihaya‘tisk’. K’in mai’mx mu” hi Lxdi’ ni’ns imsti*t ts-haihaya‘tisk’. Pi’Gsxa‘yai’ mu"’hi as tsqe"’x. Wi'lxtsqwa mu”’ht kusni’ns. AdH’ mu®’hi ts-pi/isxamsk’ kus tsqé"’x. Pst-xe’itk’'e thaya’nauwi. ‘Laniya® na’mk Lxttyu’- x"tanx imsti‘tit-sni’/ns.” Temi’Lx muha tsqinkwai’ ‘k’as tsqé"’x ts-pi’isxamsk’. Tem hi’k'e ai’L pi’tsxafyai’ mu™’hi as tsqé"’x ts-pi/tsxamsk’. Temi/Lx mu?’hi Leai’sx as ni’ns, k’a’xk exaux as na’ns. Temi’Lx mu?’hi pilai’, temi’Lx muha hak’i’m tsitsk’ !atxai’. Tsitsk’ latxai’xaLx. muha hak'i’m. Te’mita ‘riya’ ga?’tsE tem xé@’tsux" mu®’hai as nt’ns. Na’k’eaisi ‘k-ya’xau, te’mita hi’k’e qa*’lte 1o’lal as nii’ns, las pa’Lk'st s-le‘wi’. ‘niya® qi*’tse k'itxa’s yuxe’ tsi’tsk ik’. Temu™hi mmya’saux ats-ha’at!ak aux, ‘‘HLiliya® na’mk txaai’. La’xs ni’sk’ik’s ayai’m, -hi’k’e qa?/lte qwa’mau- witi.’”’ Temi’Lx hi’k'e mu" hi merya’xaux ma?’lk'sta. Na’k'ets® 1 For dtst/k-/ti; tsk-!- TO sHOOT., 4 pt!u- TO RISE (of sun only). 2 For ts-tsitsk*/a&yai'sk-. 5 Simplified for nak: k-ets . 3 Used as an exclamation in the sense “‘ What a size!” FRACHTENBERG] ALSEA TEXTS AND WN YTHS 163 will necessarily overtake (them).’’ Soon they came to where those two elks were climbing up. ‘‘ You two shall watch (them) carefully. Who is gomg to shoot at (them) first? Whose shooting is very accurate?”’? Then his younger brother said to him, ‘‘I will be the one who will shoot (them).’’ And then they saw once more two large elks in the act of climbing up; they two were simply very large. So they gained on the elks, both of which were very large. ‘‘ What shall I do with the dog?” Then said his elder brother, ‘Only after I shall cease shooting at (them, shalt thou release the dog).’”’ Then they came nearer to (them). The elks were exceedingly large. Then they came very close to (the elks). So (the elder brother) kept on saying, ‘‘Pray, do you two shoot carefully (at them), after I will cease shooting at (the elks).’’ And then the elks were, indeed, shot at. They two were being shot at. So all of them were shooting now: ‘‘I did not hit him straight. I missed his heart.” Then the two dogs began to follow (the elks). They did not go after (them) long, when they came upon the blood. ‘‘We will just slowly keep on following.” Then, verily, they did so. They did not hear anything; the elks (seemed to have lost) much of their blood. Wherever those two went by, (their hoofs) simply tore up the ground everywhere. ‘‘Wewill just slowly follow (them): (They) did not go far. The dog is following (them) all the time; (they) never went far. We will not keep on going very (fast). We will just follow slowly. You two know, that after (they) become tired (they) will never go again anywhere. For that reason we are going to follow just slowly.” Thereupon (they) kept on gomg to the place whence the sun habitually rises. To that place (they) came. The barking of the dog would sound just a little. ‘‘We must be coming near. The barking of the dog sounds continually. You two shall always watch carefully. I have never (before) found an elk of such a size. At last I have found an elk of such a size. The dog keeps on barking. He must have come upon the elk. The barking of the dog is coming nearer. You two shall watch him carefully. Never (before) have I come upon such an elk.’’ And the barking of the dog was repeatedly sounding nearer. Finally they saw the elks, two elks (were standing) together. Then they sat down and began to shoot from there. Now they were shooting from there. But not long (afterward) the - elks departed (unhurt). Wherever those previously mentioned (elks) went by, the tracks would always show, no matter how hard the ground was. Not long (afterward) those (hunters). were going to be out of arrows. Thereupon their (dual) elder brother said: ‘‘We will never give up the chase. No matter how far (they two) may go, we will simply keep on following (them). So they continued to go slowly. 10 15 20 25 30 30 40 164 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 qxenk'sai’xa is Lowa’hayi, kis hi’k’e tkala’saltxam as le‘wi’. Temu™hi ats-mi’tsk’ak’aux iLiya® xis ni’‘i i’ldistal. Tsa*’mE hi’k'e ni’sk’ik’s ayai’. Las qa?’tsk, te’mita ‘Liya‘ imi’stal as nt’ns. Te’mlitaux ‘niya’ ni‘i fili’daux as plti’/sk'aux. ‘‘K--riya® qa?’tsE kis yaxe’ kuti’n tsi’tsik’!.” K‘irxa’ts ‘Liya® la? tskwai’itx. ‘‘ Kil hi’k'e ma?’lk'sta muqwa’mauxam. K’‘-Liya’ qa?’tseE kis himhir’ Lqa’lhiytisxam. La’tEq-E’n tsa‘ti Ini’nsisxamsk’, tem k'-riya‘ na’mk’ —wi/li?” =Temi’Lx mu"’hi minstai’ is xa’meEt-s-le‘wi’, mis mu™’ha gqamli’. Temu?’hii xa’/meEvi ats-mii’tsk'ak’ temu®’hi ma’- yExa, na’mk’sitx tqa’lhiyusxam.! K‘itx yolalsxai’m mu’hi, na’mk’sitx k’eai’ Inti’nst. ‘‘Ni’tsk’-auk’-n’n mu™’hi pstin k'a/ltst ? iniya’ na’mk’ nii’ns. ‘Liya‘na’mk’imi’stalni’ns. Las qa?’tsE te’mita iniya® imi’stal asnd’ns.”’ K‘itx yo’lalsxaim mu™hi. ‘‘K'im ‘Liya® na/mk Lowa’stauwi tas ni’ns. K’in k’eai’mi, tsa?’mren hi’ke ni’sk’'ik's ayai’.”’ Temu™’hi mrya’saux atsmi’tsk'ak’. ‘‘A’a, i’mstauk’ sin hai teqwo’n. Tsa?/mxel hi’k’e ni’skik’s ayai’. K’-1iyaé qa®’tsE k'is yuxe’ sin tsi’tsik'! teqwo’n. YUxé’tsx tEsi’n mi’lax.”’ Temu™’ht ma’yrxa ts-ha’at!ak’aux. ‘‘K‘il tai® is xa/mxt- s-pi’tskum qalpa’a qomiyu’Li.” Temi’Lx mu™’ht k‘e’a imsti’nx. Lqalhi’yisxaux mu”’ht atsqxé”’sk'itx. K’'-niya‘ qalpai’ pxamintxi’ as tsqé"’x. K’'eai’xaux. Temi’Lx hi’k’'e muqwa’maux. Temi’Lx mu™’ht pilai’, temu"’hti ma’yexa ts-ha’at!lak’aux. ‘‘K’in k’eai’m mu’ ha. © Kit mu™hi Lxaai’.” Temi‘ix muha pilai’, tema mu’ ht kim yo’lalsxai. ‘‘itrya‘na’mk’ imi’stal asnt’ns. Hak’i’ms hi’k'e xe’iuk et-s-nt’ns, kil i/teHts qwamiyt™’Li. Tsa?’meEn hi’k’e ni’sk’ik’s ayai’. Las qa?’tsE te’mita ‘tiya® na’mk’ imi’stal. Tsa?’- men hi’k’e qa?’tse pihai’.’ Temi’Lx muha qamk’ !i’/yemxa. “Kikaxa muha xami/mi.”” Temu?’ht mis qai’-slo, temi/Lx-axa mu?’hti xami’xa. Temi’Lx-axa yalsai’xa. ‘LaLxiya‘ imsti‘t ts-ha’ldmmxusk’, hi’ke Itsa’msiyt ts-ha’ldemxusk’. Miu*hi’ stida?’stit-s-pi’tskum misi’Lx- axa mEyalf’sauxa. LxX-axa mbya’xauxam. ‘Ts-meqami‘ntisk’ tas ni’ns. K’-mu"’hi ma’yexa ats-ha’at!ak aux. ‘‘K’il-axa yalsai’mi.” emi/Lx mu?’hi k’e’a imsti’xa. Temu”’hi i ts-mt’tsk’ ak’. Temi’ “ha k'e’a ti’xa. Temu™’hi xa’meEzi t ‘tsk ak “Mar’hin hi’k’e qa?/ltm thaya’naux as ni’ns.”’ ‘Temi’Lx-axa mE- tsqinkwai’? hak'ni’k'eai ‘k’asi/Lx aya’saltxa. K'-Liya® qi?’tsE k'itxa’s-axa mu”’hii wil ts-itsai’sk’ik’s. Temi/Lx mu”’ht tsqinkwai’ ts-itsai’sk'ik’sitx. Temi/Lx-axa mu?’ht tsqé’witx ats-kwi’sk iLx. emi/Lx-axa mu®’ht wi'lx ts-itsai’sk’ 1k’ siLx. 1 ik’ e hamsti Temi’ aa ‘Ix ts-itsai’sk'ik’sitx. Temi’Lx hi’k’e hamsti* é’tqaiLi® atsa’sidok’ itx. ike sti s-LO’sink’ atsa’si- tqé’ tq > atsa/siddk’ itx.t Hi’k’e hamsti® wa‘ ts-L0’sink’ atsa’ dokitx.® Temi’Lx mu™’ht Lxai’nx. Temu™’ hi tsqa’mt!iyt. 1 Smith failed to record the words of the speaker. 4 Simplified for ats-ts@’siddok-itx. 2 Contracted from mun'ha tsqunkwat’. 5 As a token of mourning. 3 Reduplicated stem fyéL- TO CRY. PRACHTENBERG] ALSEA TEXTS AND MYTHS 165 Wherever (those elks) went down the mountain, (their hoofs) would simply tear up the ground. Now their (dual) younger brother was not saying anything at all. He just went very far. Even for a long time (before) did not an elk act thus. However, he was not saying anything to his two companions. ‘‘It will not be long before our arrows will give out.’ Still they did not hear anything. ‘‘We will keep on following slowly. Probably it won’t be long before he will become tired. What, truly, manner of elk is it that will never stop?”’ Then they camped at a certain place when night came. Then one of his younger brothers said, after they became tired: “What (thoughts have) you two in your (dual) hearts? It (could) never (be) an elk. Elks never acted like that (before). Even for a long time did an elk never act thus.’’ (Thus) they were continu- ally talking among themselves: ‘‘I will never follow that elk (to the end). I am going to give up; I went very far (already).” There- upon his younger brother said: ‘‘Yes, this is my opinion (also). We havegonevery far. Itwillnot be long before my arrows will give out. My lunch is gone.” And now spoke their (dual) elder brother, ‘We will again follow him for only one day.” Then, verily, they did so. Their (dual) dogs became tired. The dogs were not going to hunt any longer. They two quit. Then (only the hunters) kept on following (the elk). At last they sat down, whereupon their (dual) elder brother said: ‘‘I am going to quit now. We will now give up (the chase).’’ Then they sat down and began to talk there among themselves: ‘‘Never before did an elk act like that. If it had been really an elk, we would have overtaken it long ago. I have gone very far. Even way back (within the memory of men) did not (an elk) act thus. I have been gone (from home) for a long time.’ And then night came upon them. ‘We will turn back.” So after daylight appeared they turned back. Now they were going home. Their appearance was not the same; their looks simply became different. Perhaps for five days they were going home. They kept on going back. Many elks (they saw on the journey homeward). Then their (dual) elder brother said: ‘‘(Never mind these elks). We are going home.” Then, verily, they did so. Then one of his younger brothers said, ‘‘It seems as if am looking continually at elks.” Now at last they approached the place from which they had started out. It was not going to be long before they were going to come back to their home. Finally, they came close to their house. Now they came back to their canoe. Now they came back to their house. And all their wives were simply crying. The hair of each of their wives was gone. Then at last they gave up (the chase). Now at last it comes to an end. 10 15 25 50 166 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 14. Tum Lost Seat Hunters ' (Told by William Smith in 1910) Na’mk’ mis Leya’tsit sili/kwrx kwas Qtau’,? xe’Lk'it-s-itsai’s tem- axa xe’Lk it-s-kwi? k'itxa’ts ya’tsx qami/ntELi LEya’tsisalxa’mtELi? kwas Qtau’. Temi’Lx hi’k'e qa?/lte ya’tsx i’mste. K'rts hi’k'e hamsti® tas 142 tiwi’t!"wantxa ‘k'as kwi*. K ‘nts ti/at!hina’Inx kus tsuwi’x. Xa’mni_ ts-hi’q!ak’ ttiwi’t!‘wansxamsk it!a’xust!- xasxamsk’.t Mis hi’k’e tsa?’mp pa’Lk'st, iLtiyaS na’mk’ Ltxwa’sal. I’mstx tem i/stEkwal It !a’xust !Inx, nai’mk’ Ets Lxwé/Lxwatxatinx kus ma’‘lkuts.2 Na’mk’sts It!a’msiyi kus la’quns tem-axa kus tsuwi’x tem-axa kus Lxama/niyt, imsti*t ts-mEqami’ntisk’ k'Ets sLha’- ldemxusx*® qas xa’meEt-s-kwif. Temau’x? mu®’hii ‘riya’ qi®’tsE LEya’tsit, k'au’xuts fii’lxasxa® ‘‘Hak'i’mstis® ‘iniya’ hamsti‘ muili’waltxam,” k'i’stis pi’tsilt!oxs. S™ xam* tai? miuili’waltxam is xa’mni, kist hi’k'e pi’tsilt!oxs.”, K’au’xuts i’mstE yod’latxa, k au’xuts mu?’hti itsai’. Temu"’ht mis qe’i s-le‘wi’, temu™’ hi hi’k'e_wa‘na’ x6’diyw is Lqé’tsit. Tas xa’mni Leya’tsit ‘k'as k' lil. Temau’x mu®’hi Lk’. Temi/Lx mu™’ht: aya’yem, temi/Lx muha tsqinkwai’ Kk !i’lik’s. Lx-mu™ht meExa’yiisxam ha’/alqa. Na’mk'eLxats mu™hi wili’yzem k !é’/hk's, Kau’xuts xe’LK it-s-hi’tsLem tsi"si’xa hak Ekwi’yauk’ k 'é’lik’s. K'au’xuts mu?’ht Lohai’, kau’xuts tsiixidi’It!xa. Kitxa’s muha tk i’yemxus as xa’mnitsL6, k'irx-auk’ tsi™si Lqo’tsxak’s * as xa’mnitsto. K‘au’xauk's Aerts squli’m xe’Lk’'- itaux s-hi’tsLeEm kwas haluwi’k'siyik", k'au’xuts yili’It!xa. ‘‘K’- taié sis haihaya‘teLi haluwik’sai’m, xas mu"’hii txwe’tsi.” Kau’- xuts i’mste yali’It!xa. K‘au’xuts si’qultxa, k’au’xuts qlai’tsitxanx. Temu™’ ht ma’yexa as xa’/meEvi. ‘‘AdH’x-ati mu®’ht haihaya‘tExi. Xa-qd’tsE mu™ hi Lxwé’tsi.”’ Temu®’ht mis wi’lx haluwi’k siyik’s, temu”’hi Lxwé’tsinx.q6’tsE. Temau’x-axa mu”’ht ayai’.as kwi’k's. Xe’itk'e miltqai’sex kus xa’mni. K‘itxa’s muha aya’yemxus. K‘au’k'ets muha pldi’ as qa’t!ou_ ts-hi/tek’. Te’mita ‘riya® qa?’tsE mis LEai’sinx as 1a’quns ‘k'ya’xau. K’'Ets qauxa’nk's tpai’ ha’k'as** ki/la. Las i’xa ati’lik’s, te’mita i’stik' i. K’-k't’k’-sl6 ayai’m as xa/mni. ‘‘Mexai’sxail!.’’ tsqinkwai’/nx as la’quns. K‘sts hi’k’e xii’si 6’xwal as xa’mni 1 See note 5, p. 158. 2 A rock in the Pacific Ocean, some § miles north of the present town of Newport. 37ts- TO LIVE. 4 tlu'cust! ROPE. : 5 This story would make it appear as if the Alsea Indians occasionally engaged in actual whale hunting. 6 ha'‘ldEmxus LOOKS, PROPERTY. 7 Smith was not sure of the exact number of the hunters. 8 For fey0'lzasza. 9 hak*ims + -st. 10 For mEwili' waltzram; wil- TO KILL. Footnotes continued on p. 167. Temi’Lx mu"’hi k’e’a. Temi’Lx ~ FRACHTENBERG | ALSEA TEXTS AND MYTHS 167 14. Tue Lost Seat Hunters When all lived together at Seal Rock, those who lived in former days severally at Seal Rock, (had) two houses and two canoes. Thus - they always lived like that. (They) were habitually making all sorts of things for those previously mentioned canoes. Ropes were usually made. Ropes were made of the sinews of seals. Since (those sinews) were very strong, (the ropes) never broke. For that reason were such ropes used, whenever a whale was being speared. As soon as a pole was finished and also-a rope, as well as some killing tool, such a number (of implements) would be the property of one canoe. And now (there were two people who) were not living (there) long when they two talked among themselves. ‘‘Should both of us two not kill habitually (a seal), we two will divide mutually (our catch). If one (of us) only should happen to kill (a seal), we two will simply share mutually (in the catch).’’ Thus-they two were habitually talking while they were staying (at Seal Rock). Now (one day) after daylight appeared, the wind just disappeared in the morning. Seals were staying on that previously mentioned rock. Then they two launched their canoes. And then they went in canoes and came close to the rock. They were going to paddle quickly. Now when they came in their canoes to the rock, two people jumped on the rock from inside the canoe. Then they two climbed up and began to coax each other (to throw the spear). And then some big seals raised themselves (and) those large seals were about to jump into the ocean. Then the two people took positions at the mouth of the river (and) said to each other, ‘‘Only when (a) big (seal) will come into the mouth of the river, then shalt thou spear him.” Thus they two were talking to each other. They two were standing (there); they two were counting (the seals). And then one of them said: “A big one is coming this way now. Now thou shalt spear him.’ So then after (the seal) arrived at the mouth of the river, he speared him. And then they two went into the boat. The seal had a carefully (planted) wound. Now they went by means of (their) canoes. Then he who had charge of the harpoon stood up. Verily, (it was) not long before the pole was seen as it kept on going (into the body of the seal). (The seal) jumped upward from the water. Although (the seal was going) very far, nevertheless (the pole) was sticking out. That seal was about to go in a southerly direction. “Let us paddle!” Then, verily, they (did so). Now they began to come close to the pole. The seal floated up just a little from the u Abbreviated for sis. 12 galo’sik’s INTO THE OCEAN would have been more proper. kis +-aut+-auk. | 14 The prefix hak:- has been transposed here from the following noun- 10 15 20 25 30 35 168 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 hak'i’/la. Misi’Lx mu" hi tsqwa’nku‘yai’/nx as 1la’quns, Lpd’Lxamt- auk’ ! as qa’t!ou ts-hi’tek’. Tsqinkwai’xaLx mu?’hi as xa’mnik’s. “Yua'ttet!.” Xa’met-s-hi’tstem kets hi’k’e qa*’ltz i’ldistai. Temi’Lx mu"’hi meEtsqé’wuLx as la’quns. K‘rts xt’si hi’k'e 6’xwal as xa/mni. Temi’Lx mu™’hi tsqé’witx. Temu™’ht qt!a’Inx as la’quns, temu™’ha fk’ !6’qutitnx. Temu®’hi Loqudi’xa tas hi’k’e tsa?’/mE tskwai’Lx It!a’xut is xa’mni. Temu™ ht .k’ !0’qutiyt’Lx. itiya® xti’si qaha’lk’saxa as xa’mni, hi’k’e ya’xau tslai’qa. ‘‘‘Liya® imi’stal as xa’mni, mis hi’k’e tsa?’me ni’sk'ik’s ayai’.” K’'sEts imstE teyi’Imx. K‘rts hi’k’e xi’si txt’ as xa’mni. K‘Ets ‘hiya’ xt’si tsqina’kuInx, na’mk’ets oxti’. ‘LiyaS na’mk’ imi’staltxa. K’rets mu’ht txwayi’inx. Lpi’Lxamt-auk’ ' as Lxama’niyt ts-hi’- tek’. K'rnxa’ts mu"’hi tsqinkwai’nx. ‘Liya’ xt’si 6’xwal. Te’mita mi’kukwaux? as pi’tskum. Pernqai’Inst*? mu"’ht as xa’mni. Ni’sk'ik’s hi’k’e tsa*’meE ayai’ tas xa’mni. ‘Liya’ na’mk’ imi’staltxa. Tsqa’mliyi s-le‘wi’. ‘Liya’ na’mk’ qahalk’sa’xa as xa’mni, hi’k’e tslai’qa ya’xau. K‘rts xt’Li hi’k’e aiili’tnx. Kis mu*’hti k'i’mhak’s txwe’stoxs.t ‘‘Ts-yai’tsxatisk’ ‘iiya‘!,” ts- ildi’sk’ as mElana’stiya. ‘‘Ni’skik’sit mu™’hiiayai’. Liliya‘ na’mk’ k’ !xautai/Li,” ts-ildi’sk’ as mElana’stiyt. Ha?’tsE pELxwé/Lxwatx- aanst as xa’mni. ‘‘K’'-auk’ ‘riya‘ ila’tstau pin k'a‘ltst.”” Ts-ildi’sk’ ats-mELana’tstiyik’itx. ‘‘K’-qa* na’k’s ayai’m tas xa’mni,” ts-il- di’sk’ ata’s neqa’txa ‘k’as tsuwi’x. ‘‘K’-riya® k !xautai’1n, ni’sk’'ik’sit mu®’hi aya’yusEmtsx qata’s xa‘mni.”’ Temu”’hi qamli’xa. Prngqai’Inmst mu®’hi as xa’mni. ‘‘Ts-yai’tsxatisk’ iniya®! ‘Liya’ na’mk* imi’stal.” Ts-tii’lxasxamsk' ix. ‘‘K’-riya® k !xautai’In.’ Temu®’hi pilg !ai’xa is qamli’s. ‘‘K’-tlxusai’m ta‘,” ts-ildi’sk’ ats-merlana’tstiyak'itx. Prnqai’Inst mu®’hii as xa’mni. “K'-auk’ iniya® ila’tstau pin ka/ltsi.” Temi’Lx mu™”’hi mua’- txauxa. Temu™ht megei’ s-le‘wi’, tem xa’met-s-hi’tsLeEm tem ma’yExa. ‘‘K'il tsqwa aya’yusemts hak’ini’k’eai ‘k’ku’s will’sal. Kit ki’mhak's tsqwa aya’yusemts.” Temi’Lx i’mstE mu”’ht ma’yEx. ‘‘Mu®’hi tsqwa k'e’a. Neqai’ist!.2 K’-riya® k !xaudai‘in. Kit qa‘ na’k's aya’yusemts.”’ Ts-ildi’sk’ tsimlana’stiyik’ 11x. Tem- u"’ha kK e’a k'i’/mhak’s ayai’, hak’ini’k’eai ‘k’as wili’sal. Temu™’ht k'e’a k'i/mhak’s ayai’. ‘‘Ni’sk'ik’sit mu?’hi ayai’. Wa‘na’ tsau’- wiyt, yaxé’tsx muha tsau’wiyt. Hi’k’e ala’k'ttitxa s-le'wi’, yuxé’tsx as tsau’wiyd.”’ Ts-ildi’sk’ as melana’tstiyu. ‘‘K’-qa iutgai’sik’s-sl6 kis mu®’hai wil?” Ts-lii’Ixasxamsk’itx. K’'Ets 1 ptu- TO STAND. 2 For meyiku'kwaur. ° 3nEq- TO HOLD. 4 For Lrwé’tsitors. > NE]- TO HOLD; -a7 inchoative; -L indirect object of 3d person; -st imperative. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 169 water. Now as they kept on approaching to the pole he who had charge of the harpoon stood up inside (the canoe). At last they were coming nearer to the seal. ‘‘Let us get close to him!” One man kept on speaking (thus). Now they continued to approach the pole. The seal floated up just a little. At last they came close to him. Thereupon the pole was hooked and taken hold of. And then he took it, who knew well how to pull a seal. Now he took hold of it. The seal did not swerve (even) a little in various directions; he just kept on going straight (ahead). ‘A seal does not habitually act thus when he goes very far.’”’ Thus it was said. The seal floated up just alittle. (However) he was not approached (even) a little whenever he floated up. (No seal) ever acted like that. Then he was pulled. He who had charge of the killing tool stood up inside (the canoe). At last they began to come nearer him. (Still) he did not float up (even) a little. However, the sun was setting. Theseal was (still) held on to. That seal went very far. (No seal) ever acted like that. It became foggy all over. (Still) the seal never swerved in various directions; he just kept on going straight (ahead). (At last) he was come to a little closer. He was going to be speared right there. ‘‘What do you think of that?” (was) the chief’s remark. ‘‘We have gone far now. We will never lose hold of him.’’ (Such was) the chief’s speech. In vain they tried to spear the seal. ‘‘Your hearts shall not be little.” (Such was) the speech of their chief. ‘‘(1) wonder where the seal is - going to go?” spoke he who held on to that previously mentioned rope. ‘‘He will not be let loose; that seal has gone with us to a far place.” Then it began to get dark. (Still) they held fast to the seal. ‘What do you think of that? He never acted like that (before).” (Such was) their talk among themselves. ‘‘He will not be abandoned.” And then at night a mist arose. ‘‘Verily, it is gomg to rain,” (such was) the speech of their leader. Still they held fast to the seal. ‘Your hearts shall not be little.’ So they kept on going. Finally when daylight appeared all over, one man said: ‘‘He must be taking us to the place from where that referred-to (seal) came. He must be going with us there.’ Thus they said now: ‘Now, verily, it must be (so). Hold on to him! He will not be let loose. (I) wonder to which place he is going with us?”” (Thus were) the words of their leader. And then, verily, (the seal) went there, whence he © came, as has been related before. Verily, he went there. ‘‘Now we have gone to a far place. Gone are the breakers; the breakers have disappeared now. It is just calm everywhere; the breakers have disappeared.’ (These were) the words of the leader. ‘‘ (I) wonder at what place he is at last going to stop?” (Such was) their talk Cn 10 15 20 30 40 70 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 txwayii’Inx, te’mita aii’, kwas kwi* Lowa’txayi. Temu™’ha k’i’- mhak’s Lxwé/Lxwatxatinx, sas mu?’hti at’L Lowa’txayi. ‘ Yaxé’tsx muha as tsau/wiyi.”’ Ts-ildi’sk’ as tas neqa’txa ‘kas tsuwe’x. Te’mitatx mu?’hi k’e’a tsqtinkwai’ nak’ ‘k'as mek’ !é’lt s-le'wi’. ‘Muha taf k'e’a mu’kusex i’ldistai i’mste. K‘-riya‘ qa*’tsr k hs wi'lsemts.””’ Temu?’hi ma?’lk’sta ayai’ tas xa’mni. Kis mu?’hi ma’yexam as kwi"’‘tslit. ‘‘Ni’sk'ik’sit aya’yusemt8x.” Temi’Lx mu"’hi k'e’a tsqankwai’ nak’ ‘k’as ya’tsx as xa’mni. Ma"’litx ya’xau is xa’met-s-pi’tskum. Qlai’tsitxatinx. Mu®’hi is xe’Lk‘et-s-pi’tskum tem-axa xa’mxEt-s-qé's. Temi’Lx mu”’ht wi’lx nak’ ik'as mek’ !i/lt s-le'wi’. Temu™’ht ya’tsx tas xa’mni mEqam- int. Temu?’hi ma’yexa tsimlana’stiyik'irx. ‘‘K’-mu"hd k’!xau- tayi’/Li.”’ Te’mita k'im ma’yexa ata’s neqa’txa ‘kas tsuwi’x. “iniyaf. Kin iniya’ na’mk’ k’ !xautayi®’Li. Haua’? Mis ni’sk- ik’s aya’yusemtsx, tem k'm Kk !xautaya®’Li? K’m ‘riya’ na’mk k’ lxautayi?’Li, sin anai’s. K’m txamna’a. Ni’skik’s hi’k’e tsa?’- mE aya’yusEmtsx. I’mste k'ins ‘riya na’mk’ k !xautayi®’Li.” Kis i’mst& ita‘ ildi’m as kwi’‘tslit. Sa’siLx mu™ht mua’txauxa, hi’k'e yixé’tsx as tsau’wiyad. K’-riya’ qa*’tse sis Lqe’lhiytisxam. Temi/Lx mu hi wi'lx as k !i/lik’s. Temu®’ht k'im ma?’lk’sta ayai’. “Kin mu’hi Lxamna’a. Ai’sins! Lxamnai’di, k’ins k’'1’sti, mis tas hi’k'e tsa*’/mk ni’sk’ik’s aya’yusemtsx.”’ Ts-ildi’sk’. Temi’Lx muha k'isk'ai’. I’mstr ts-qa’tsatisk’ ? ‘tatxiya’ nu’nsitxa. Te- mi’Lx mu™’ hi Lxamnai’nx as xa’/mni. Temu?’hi txwayt’Inx. Te- mu”’hi mgrya’sauxa tsimlana’stiyak’itx. ‘‘K’-Lama’in as tsuwi’x.”’ Temu™ ht k e’a Lama’Inx. Hi’k' eLx wa‘ ts-ni/nsumxtaik’ as hi’tstem. Temi’Lx mu™’ht ildi’xasxa. ‘‘Hak’eni’k eai ‘k-ku’s mepi’t!al kus pi’tskum, kin k'1’- mhak’s aya’yemxus. Kil qa® iziya® hi’tslemk’s wil?” Lxats mu"’hi i/mstg yo’la. ‘‘K’-auk iziya‘ ila’tstau pm ka‘ltsi. La’xs na’k’ eai tpildai’-slo, lis k’ !é’tsik’s wi’li, k lilta’s-axa yalsai’m k’ !é’- tsaisi.”’ Ts-hli’dausxamsk'itx. Temi/Lx mu™hi k’e’a k !é’tsik’s wi lx. ‘natxiya’ mu®’lii hi’tsLem Lowa’txayt as hi’tsLem 'k'ts- k'ai’sk uxsk ix as hi’tsteEmitx. Temi’Lx mu’’ht wi'lx k'!é’tsik’s. Temi/Lx muha wi’lx haluwi’k'siyik’s-uk", k'ELxa’ts yo’latxa. Xa’meEt-s-hi’tsleam tem hi’k’e tsa?’mz meta’/nx hamsti® intsk'1’s. itiya’ na’mk’ ta‘muqwa. Qa*’ItH hi’k'e i/ldistai. Na’mk’sitx mu"’ht qaa’yrm ‘k’as na’tk™!, tas Leya’tstiLx mu’’hi wi’lx. Temu”’ht sitx wi lx Leya’tstik’s, temi/Lx muha ila’Inx. ‘‘Ma/airi xwe’nayat-s- hi’tstem.” Temi’Lx mu"’ht ma’yexa. ‘‘Tsa?/meEn-i hi’k’e k ai’sk’- 1 Contracted for ais misin. 2 A nominalized form of the adverb qda’'tsE LONG TIME. - PRACHTENBERG] ALSEA TEXTS AND MYTHS EL: among themselves. (The rope) was pulled, whereupon (the seal) came close to the canoe. At then he was speared there, when he happened to come close. ‘‘The breakers have disappeared now,” (were) the words of the one who held fast to the rope. Then at last, verily, they came close to where there was a rocky place. ‘Why! it is, truly, as thou didst say. It will not be long before he will stop with us.” And now the seal was going slowly. Thereupon the steersman said, ‘‘He went with us far.’ Verily, they were at last elose to where yon seal was living. They had been going for perhaps one day. It was counted. It seemed (more) like two days and one night. And then they came to where that previously mentioned rocky place was. Not many seals were living (there). Then their chief said, ‘‘(The man with the rope) will now let go of it.” But thereupon spoke he who held fast to the rope: ‘‘No! I will never let him loose. Why? After he went with me (so) far shall I let go of him? I will never let him loose, my friend. I am going to kil him. He simply went with me to a far place. For that reason I shall never let him loose.” Then the steersman likewise said thus. Now as they kept on: going, the breakers had simply disappeared. (Then) not long (afterward it seemed as if the seal) were going to become tired. So then they came to the rock. And (the seal) went slowly there. ‘‘Now I am goimg to kill him. After I shall have killed him I will leave him, because that one merely went with me to a far place.’’ (Those were) his words. And now they were hungry. For such a (long) period they did not eat (anything). So then they finally killed the seal, whereupon he was pulled (close to the canoe). And then their chief kept on saying, ‘‘The rope shall be cut.’’ Thereupon, indeed, it was cut. The food of those people was simply gone. So then they began to talk among themselves: ‘‘From where the sun usually rises we will go in boats there. Are we then not going to come upon people?” Now thus they were talking continually: ‘‘ Your hearts shall not be little. Even though (we may have come) somewhere (to) a bad place, we will nevertheless reach the shore and will go back along the shore.” (Such was) their talk among themselves. Then finally, indeed, they reached the shore. Those people did not seem to look like people, because of their privations. Now they came to the shore. And then they came to the mouth of the river (and) they kept on talking. One man (especially) was there who knew everything very (well). He never kept quiet. He was talking all the time. Then after they came in their boats into that river, they arrived at people. And when they came to the village they were (thus) talked (about). ‘‘Perhaps (those are) people from across the ocean.’”’ And then they said (separately): ‘‘I am simply very hungry, my friend. For per- or 10 15 iw) Ou 30 35 ie BUREAU OF AMERICAN ETHNOIOGY [BULL. 67 itsxa, sin itsai’s. Mda"’hi is xe’Lk'it-s-pi’tskum tem-axa is xe’Lk ‘it- s-qamli’s ya’tsxan-auk’ ko’k". Aya’salyusemtsx xas xa’mni ni’- sk'ik's.”’ Temi’Lx mu?’hi pti’Inx as ni/nsumxteLi. Temi’Lx mu”’- ha ninsai’. K’erts i’ldistai atsimlana’stiyak’itx. ‘‘L-axa k' !é’- tsaisi yalsai’m.” Temi’Lx-axa ki’stnx ats-kwi’sk’ nak ‘kas LE- ya’tsit sili’kwex. ‘‘Qani/xax mela’nx sin le‘wi’-slé ts-la’‘nk’. Qtau’- slo ts-la’nk’ sin le‘wi’. K‘in-axa k'i’mhak's yalsai’m k’ !é’tsaisi, sin anai’s. K'in-axa k’i’sti hak’ i?’k'i tmsi’n kwi‘, sin anai’s.. Meli’- Ik’stan-t is hai™® philkwisai’, sin anai’s.” K’-i’mste i’ldistaitxam ts-hi’/teqinsk’ atsimlana’stiyikitx. Temi’Lx-axa mu”’ht yalsai’ k' !é’tsaisi. Hi"sk’ ts-mEqami’ntisk’ tas pi’tskum sa’siLx aya’salyem ka’kwaisi, tem imsti‘tit-s-pi’tskum sitx-axa yalsai’ k' !é’tsaisi. ‘La- LXiya‘ qa*’tsE Leyala’saut, temi’Lx-axa mu”’ht wi/lx. Hi’k’e hamsti® wa‘ ts-Lo’sink’ ats-hi’tstEmk'iLx, siLx-axa mu®’hi wilx. K'iLx muha tqé’tqailitxa ats-hi’tstemk'iLx, sitx-axa wi’lx muha. Hi’k’e hamsti® wa‘ ts-L0’sink’ tas hi’tsLem. Temi’Lx-axa mu”’hi wi'lx ts-itsai’sk ik's Temu"’hi tsqa’mt!ivyai. Imi’staltxaLx kus Qtau’tesLem, qami’- ntit-s-hi’tsLem. I’mste taié mu®’hi. 15. Tae DREAMER (Told by William Smith in 1910) Xa’met-s-hi’tslem tem si® hak’ !itxa ileli’ts. Na’mk'ets ats- k'ai’xa, k' Ets hi’k e qa?/lte k'i’mhak’s? silk’ !ai"’xa. Hamsti* hi’k’e tas intsk'i’s silk’ !ii"’x, na’mk'ets atsk'ai’. Na’mk’ mesi?’lhak !i imstr, tem ‘riya na’mk’ ila’tstau ts-k’a’ltsik’. Na’mk’sEts atsk’- ai’xa, kis qa?/Ite hi’ke Leai’sias ni/ns. ‘‘K’i’msxas’ tqaia‘ldi hamsti® hi’k’e intsk'i’s, xas hi’k’e qa*’ltm Lhaya’nautemts qwon, na’mk’ sxas a’tsk’altxam. Kin gan ihi’yem hamsti hi’k’e intsk’i’s. Xa-hi’k'e hamsti intsk'i’s Lemla’nti. Xa-‘ntiya® i’k eai hili’dauwi, | na’mk’ sxas a’tsk’'rxam? qwo’nhak’s.” Na’mk'nts atsk’ai’, kis hi’k'e hamsti® Leai’si tas hi’teslem. Hamsti* intsk’i’s thilkwai’- siinx, na’mk’srts atsk’ai’xa. ‘‘Xa-xe’itk'e thaya’nausxam. Na’mk’ sins ihi/ypm antii’u qaqa’n, xas hamsti® intsk'i’s mpla/ni.” Na/- mk’ sts ila’tex ik'as It!awa’it, k'is hi’k’e qa?/ltm qo’tsr qauwai’sEx. iniyae t’k'eai hli’daux. Las meqami’nt ts-hi’tstemk’, te’mita iniyat Hli’daux ts-hi/tslemk’. ‘niya‘ xi’si ila’tstau ts-hai"’k--auk’. Tsa2/mauk’ hi’k’e ira adi’/-auk’ ts’haitk’.* ‘‘Mu?’hi a’ qwon was kin hi’k'e hamsti® intsk’i’s Lemia’nti?”, ts-hai"’k’-auk’. K'rts ‘Liya‘ i’k'eai Hli’daux, na’mk’ets atsk’ai’xa. K'rts ma”’hi hi’k’e kus hi’tslem Hli’daux, na’mk’ets atsk’ai’. T’Lauk’ * Lauwa’Lxamt ® ts- 1 Literally, ‘thereto, toward there.” 2 ki’msis + -2. 3 Literally, “sleep.” - 4 Literally, “very near inside his mind.” 5 Contracted for i’La-auk-. 6 QuL NEAR; iLa auL-auk’ is haint TO WE EXCEEDINGLY GLAD. FRACHTENBERG] ALSEA TEXTS AND MYTHS 173 haps two days and likewise two nights did I stay in the ocean. A seal went with me to a far place.’””’ Thereupon they were given some food. And then they began to eat. Their leader would say, ‘‘We will go home along the shore.”’ Then they left their boat behind, where those people who were mentioned before were living. ‘‘Thou knowest the name of my place. The name of my home is Seal Rock. I am going to go back there along the shore, my friend. I am going to leave behind my canoe here, my friend. I met with bad luck, my friend.’ Thus their leader was telling what had befallen them. Then they went back along the shore. As many days as they trav- eled in their boats on the ocean, they (spent) the same (number of) days (upon) going back along the shore. They were not gomg back long when at last they arrived home. The hair of all their people was simply gone when they came home. Their people were crying when they came home. All those people had lost their hair. Now at last they came back to their home. And now it ends. Thus the Seal Rock people always acted, the people (of) long ago. Thus only now (it ends). 15. Tur DREAMER Long ago one man was dreaming. Whenever he fell asleep, he would just always dream in a certain way. Of all sorts of things he dreamed whenever he fell asleep. Since he continually dreamed thus, his heart was never little. Whenever he fell asleep he would just always see an elk (in his dream), who was habitually telling him (thus) : “Shouldst thou simply want all sorts of things, thou shalt continu- ally look to me (for them) whenever thou wilt sleep. I will give thee all sorts of things. Thou shalt just come to know everything. Thou shalt not tell it to anybody when thou shalt be dreaming about me. ’ Whenever he fell asleep, that person would just see everything. All sorts of things were being done whenever he slept. ‘‘Thou shalt always take good care of thyself. Since I am going to grant thee those (things), thou wilt come to know all things.” Whenever he jomed those who were playing, he was always first (among them). (However) he did not customarily tell anyone (how he obtained his prowess). Although his people were many, still he did not habitually tell it to his people. His spirit was not small (even) a little. He was merely very glad in his mind (as he thought). ‘‘Now am I (not) eoing to be the one who will just know allsorts of things ?”’. (Such were) his thoughts. He never told anyone wheneverhe slept (and dreamed). (His guardian spirit) habitually spoke to him just as if it were a person whenever he fell asleep. His mind was exceedingly glad. 174 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 haitk’. ‘‘Mu®’hi a’ qwon was k'in hmla‘nti hamsti* mtsk i’s.”’— “Na’mk’ sxas Limta’ntEmts qwon, k’is hamsti* hi’k’e 1a? a’it ni’xak’s. A™qayt k‘is hi’k’e a’it ni’xak’s, ni’nsumxtezi k’is hi’ke a’it ni’- xak’s. Kin qaqa’n i/‘tem. Hamsti* hi’k’e intsk'i’s kin qaqa’n i’‘tem. Xa-xe/itk'e Lhaya’nausxam. Xa-itiya’ 0’k eai tili’dauwi. Kin hi’k’e qa?/ltr Lhaya’naudt qaqa’n.” Na’mk ‘sts atsk'ai’, kis —hi’k'e qa2/Ite i’mste sa”’Ihak’ !étxam. Temu"’ht k e’a thilkwai’srx | 10 15 20 25 30 9) qas hi’tslem. T’Lauk’ Lauwa’Lxamt ts-hai"k’, sas k’-hi’k'e hamsti intsk'i’s imna’nti. ‘‘Mu®’ha a’ qwon was kin hi’ke hamsti® in- tsk'i’s Limia’nti ?’’—‘‘ Xa-itiya® na’mk’ ha’algqa p!i’xamts, na’k eai k'in ya’tsx. Na’mk’ sins tqaia’ldi, k'xas ‘k'ta’meng’ink’ ayai’m qwo’nhak’s.”’ Na’mk’rts atsk’ai’, kis mu®’hi hi’k’e qas hi’tslem fili’dauwi. ‘‘K’in qa?/]te hi’k’e thaya’naudt qa’qan,” tsimyzai’sk’ qas sa®/Ihak’ tiya. ‘‘Na’mk’sins ihi’yem qaqa’n, k’au’k’s hi’k e tsa*’- mE pilskwist xam k‘a’ltst. Xa-'Liya’ na’mk’ ha*’Iqa p!é’xamts. K’-taié sins tqaia’ldi, xas mu™hi ‘k'ta’mEng’ink’ p!i’xamts.” T’tauk’ tauwa’txamt ts-hai"k’ as hi’tslem. Na’mk’ets atsk’ai’xa, kis ma’ hi hi’k’e ya’ tsi k'im chaya’niyaisk’.1. K'au’k'ets It!a’xsalx ts-haitk’ qas hi’teslem. “La’tqin a’ ha’alqa ki’mhak’s wil?” Hamsti* hi’k’e intsk'1’s kis Lhaya’ni, na’/mk'rts atskai’. K’-Liya* qa*’tse k'is mu"’hi tsqa’mt!iyisxam. 4Lla’tqaisxamst-auk’ ts-hai"k’ as hi’tEslem. . Is xa’met ts-atsk'ai’sk’ tem hai*k’ ‘Liyaf Lqdu’tsxa. K’‘-riya‘? qa?’tsE k'is? mu"’ht ayai’m. -K’-mu"’ht tsqé@’yemxus ‘Liya* qa*’- tse. K'-yasau‘ya’a ts-hi’tslemk’.2 ‘‘K’-Liya’ qa*’tse pins* k’i’s- ta.”’ Yuxwi'st hi’k’e ts-hi’tslemk tem Leya’saux. ‘“‘K’m ‘Liya*® qa?’/tse ya’tsi, k'i’pin ki’sti. K'im ayai’m pxami‘nt.”—‘‘ Xa-na’- k's-B/n ayai’m?”—‘‘A’a, k'in pxami’nt ayai’m. La’xins® pihai’mi, p-Liyat na’mk- ha/nt!aits.” Tsimyeai’sk’ ts-hi’tsleamk’. “‘K'i’- msins iniya’ hilkwisa’a, xas ‘Liya’ Lhaya’ntemts ‘k'ta’s le‘wi’.” K'-i/mste tli’dauwi ats-hi’tslemk’. ‘‘Xa-iLiya‘ i’k'eai hli’dauwi, la’xins qa*’tse pihai’m.” K’-i’mste hli’dauwi ats-hi’tslemk’. Te- mu®’ha qai™hai’ pxami’nt. K’-mu"ha ayai’mi. K’-riya’ 14? thaya’ni xi’si, mis muha ayai’xa. K’-mu™hti meya’xauxam. Ni’tsk’rts® Leya’saux ats- su?’ lhak’ lik’,’?7 tem mt®’hi hi’k'e q6’tsE thaya’nix. Temu™hi meEya’xauxa. Tai? mu’’hdi Lahai‘t! temu"’hi Lhaya’nix. Na’mk’s minstai’xa, temu"’ht atsk’ai’xa. ‘‘Xa-Lxt’yemts mu"’hd ‘k’anht’u ‘k'ta’s pi’tskum.”’ Temu®’ht mis tk'i’ is yqé’st, temu™’ht ayai’xa 1 Literally, “his vision.” 2 The future elements do not impart here a strict future sense. 3 Singular instead of plural. 4 Simplified for k-i’pins; keis+--p+-n. 5lars + -n. 6 Contracted! or ni’tsk: k-Ets. 7 Contracted for sin'lhak:!iyak-. FRACHTENBERG] ALSEA TEXTS AND MYTHS TS “Now am I (not) going to be the one who will know all sorts of things?”’ (His guardian spirit told him.) ‘After thou shalt come to know me, all things will simply be easy for thee. (The acquisition of) dentalia shells will just be easy for thee; (the obtaining of) food will just (come) easy to thee. I am going to grant thee (this power). I am going to grant thee all sorts of things. Thou shalt continually take good care of thyself. Thou shalt not customarily tell it to any- body. I will always look out for thee.’”’ Whenever he fell asleep, he would always be dreaming thus. Thereupon that man did as (the spirit told him). He was exceedingly glad because he was going to know everything. ‘‘Now am I (not) the one who will just know everything?”’ (Then the spirit told him): ‘‘Thou shalt never come to me right away where I am staying. When I shall want thee, at that time thou shalt come to me.’”’ Whenever he fell asleep, (his spirit) would continually speak to him just as if it were a person. ‘‘I shall always look out for thee,” (those were) the words of the spirit. “After I shall have given thee (the power), thy heart will habitually be very strong. Thou shalt never come to me right away. Only if I should want thee, shalt thou come to meat that time.’ The man was exceedingly glad. Whenever he fell asleep, it seemed-as if his guardian spirit were always staying with him there. That man was habitually revolving in his mind, ‘‘In what manner can I arrive there right away?” He habitually looked at all sorts of things whenever he fell asleep. Now not long (after this, his waiting) was going to come to an end. The man was glad in his own mind. Once upon a time after he fell asleep he almost did not wake up. Then it was not long before he was going to go. (His waiting) was about to come to an end not long (afterward). (Then) he said to his people, ‘‘Not long (after this) I am going to leave you.’”’ To his own relatives he said then (thus): ‘‘I am not going to stay here long; I am going to leave you. I am going hunting.’”’—‘‘ Where wilt thou go?”—“Oh! I shall go hunting. Even if I should be absent (for a long time), you shall never wait for me.” (Thus was) his speech (to) his people. ‘If I should not do it, thou shalt not look for me in this world.” Thus he constantly said to his people, ‘‘Thou shalt not tell this to anybody, even if I should be gone for a long time.” Thus he continually spoke to his people. Thereupon he made ready to (go) hunting. He was about to go now. He did not see anything at all as he started to go now. So he kept on going. Whatever his dream had been telling him, just these (things) he seemed to be perceiving. So then he kept on going. And then he saw deer only. When- ever he camped he fell asleep (dreaming that his spirit spoke to him thus), ‘‘Thou wilt at last find me on this here day.’”’ So after he awoke in the morning he went to bathe. And after he ceased 176 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 -LaP’tsit. Temu®’ht mis k'a’tex tnt’nst, temu”’ht xé’tsux", temu?’ hi ayai’xa. Te’mlta iniya’ qa*’tse ya’xautxa, temu™’ht tsqé@’wiLx as ni’ns ts-yai/xaitexk’. Temu"’hi dstai’nx. Ts-hamsti‘t!atisk’ as ni’ns ts-yai’xaitexk’. Temu®’hi wastau‘yainx. “K’-qa* na’mk’ 5 sins mu”’ha tqwa’miti?” Temu™’ht mrya’xauxa. Kets hauwi’l hi‘k’'e sau’Ita. K’-mu™ha yaxau‘ya’a. K’srts hauwi‘’i hi’ke ti/k'sal. K'rts mu’hi tsqé’wuLx. Xam‘ tai‘ as nu’ns, ts-haihaya*- tisk’ tas ni’ns. K’-mu®’/hii yaxau‘ya’a. Is txatowai’-slo kis ‘Liya* hark’ Lxt’/yux"taldi ts-yai’xaitexk’. K’-mu™hi yaxau‘ya’a.' 10 K'ets hi’k’e sati’/Ita mela’nteLi. ‘‘K-qa® iltqa@t sms mu”™’hi LEai’si?,” ts-hait’k’-auk’ as hi’teslem. Mua’hi hi’k’e thaya’nix as ni’ns. Temu"’hi wastau‘yai/nx. Merla’nx mu™hi ni’tsk’ hili’daux. “Ta/me hi’k' emEqami‘ntit-s-hi’tslum,” ts-mahai’xasxamsk’-auk’ ts- haitk’. Te’mita iniya® qa*’/tse mis mu"’hi tskwayi’Lx as ki’x’. 15 K’-auk’ txa’a ts-hai"k’ qas hi’tslam. ‘“Mi’hi tsqwa tsqinkwai’.” K’-mu™ ha ma*’lk'sta meya’xauxam. K‘au’k'ets i/mste ts-haitk’. “K'-qa® iltqa@t sins mu™’hi Leai’si?”” Te’mita ‘Liya® qa*’tsE mis muha Leai’sx. K’-thaya’nauwi mu®’hi, mis LEai’sx as nuns. Hak’ ?P’hi tai® ts-k'ava’/siyik’ ‘kas ni’ns. Temu’hii mis LEai’sx, 20 inauk’iya’ t!xaya’Lx ‘k'ts-haitk’, k-ltsi’k !yai.? Temu™’ht ayat’ as ni/ns. K’-spai’di na’k’s kas sa™’lhak’ !i.* K’-k'i’mhak’s spai‘d?. K’-mu"hii meya’xauxam. Temu™hi yeki’kwi‘* as pi’tskum, k'-mu"’/hi qamk’ !i/yemxus. Temu?’hi minstai’xa. Mrta’nx mu™’ht k'-la? mehilkwai’si qas ni’ns. Temu"’hi mis atsk’ai’xa, temu’™hi 95 silk’ lai’. Mela’nx muha ni’i hili’dau gas ni/ns. ‘‘K’m spai’di ki/mhak’s nik’ kus It!awa’it sili/kwex. Kin k'i’mhak’s spai’‘da. Xa-iniya’ Lxaa’yExtayemts.® La’ns* ni’sk’ik’s ayai’m, xa’ltas ’ hi/k'e qi?/Ite Lowa’stautemts. Tqaia’ldxax hi’k’e hamsti* kus intsk’i’s. K’in k‘i’mhak’s spai’dai nak’ kus It!awa’it sili/kweEx.” 30 Temu’’hii mis qe’i s-le‘wi’, k’-Itai’mi. Lau’k'iya® t!a’xsalx ts- haitk’. K’-hi’k'e tai® qi*/lte tk!wa’nitxam. Temu”’ht k’e’a i’mstr philkwai’sex. Qa?/ltm hi’k e thaya’nix, mis qwa/mauwiLx. Temu"’- ha qwamauyd’/tx. “Kin ki’mhak’s spai’da nak’ kus It!awa‘it sili’/kwpx.”’ la’tqaisxamst-auk’ ts-haik’ as hi’teslem, mis k’- 35 hamsti® intsk’i’s Limia’/nti. Tem-auk’ hi’ke tsa*’me 1a’tqaisx ts-hai"k’, mis k'-hamsti* hmxa’nti tas intsk’i’s. Temu®’ha k'i/mhak’s spai’tx qas ni’ns. Te’mita ‘Liya® qa*’tsk mi’saux muha tsqinkwai’. ‘‘K’-auk’ ‘iniya® qé’lhya xam k‘a’- ltsa!® La/xstis® ‘nriyaf ha’alga wil hi’teslemk’s, k’-auk’ ‘Liya® 1 Note-tue frequent use of the future tense in an aoristic sense. 2 For k--tts7’/k-!2; tsk-!- TO SHOOT. 3 Abbreviated from siin'lhak:/ttra. 4 Abbreviated from yeka’kwiza. 5 Simplified from LELraa'yExtayE mts; Lraa'yer- reduplicated stem Lrai- TO GIVE UP. 6las + -n. 7 Abbreviated from k*zxa'ttas; kis + tta + -2. 8 Literally, “Shall inside not tire thy heart.” 9 lars + -st. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 177 bathing he started out and went on. But he was not going long when he came upon the tracks of an elk. Thereupon he followed them. (Those) were the tracks of a very large elk. So he con- tinually followed them. ‘‘(1) wonder whether I am ever going to overtake him?” And then he kept on going. (The tracks) were still fresh. So he kept on going toward them. (The elk must have) just recently gotten up. And now he was coming nearer. (There was) only one elk, an elk of a (very) large size. So he kept on going after it. Sometimes he would almost not find the tracks (of the elk). Then he continually went after it. (Those tracks) were really fresh. ‘“(T) wonder what (he will look like) when I will see him?” (were) the thoughts of the man. It just seemed as if he saw the elk. So then he kept on following him. He knew now what (his spirit) had *been telling him. ‘‘It seems as if many people (are here). (Such, were) his own thoughts. Then (it was) not long when at last he heard some (noise in the) brush. The man was thinking in his mind, ‘‘He must be approaching now.” So then he kept on going slowly. Thus (he thought in) his mind, ‘‘(I) wonder what (he will look like) when I should see him?” But (it was) not long before he perceived him. Then he kept on looking at him (carefully) after he espied the elk. That mentioned elk had a horn on one side only. So when he saw him he did not think in his mind that he was going to shoot at him. Thereupon the elk started to go. He was going to take him to the place of which (the man) had dreamed. He was going to take him there. Now he kept on going. And then the sun “went west, and night was about to overtake him. Thereupon he camped. He knew now what the elk was going to do. So after he fell asleep he began to dream. He knew now what the elk had been telling him: ‘‘I will take thee there, where everybody is playing. I am going to take thee there. Thou shalt not cease (following) me. Even if I should go far, thou shalt nevertheless follow me continually. Thou desirest (to know) all sorts of things. I will take thee where everybody is playing.” And then when daylight appeared, he began to bathe. He did not think (of anything) in his mind. He just kept on smoking. Now, verily, thus he acted. He just always looked (for the elk), as he kept on following him. And then he con- tinued to follow him. ‘‘I shall take thee where everybody is playing.” That man was glad because he was going to know everything. For that reason he was very glad, because he was going to learn all sorts of things. And now the elk took him there. And not long (afterward) they two began to approach. ‘‘Thou shalt not let thy heart become impa- tient! Even if we two do not come to people right away, thy heart 96653—20—Bull. 67-12 178 BUREAU. OF AMERICAN ETHNOLOGY [BULL. 67 = qélhya xam k‘a’ltsi!. Kim hi’k’e hamsti® ihi’yem intsk’i’s.” Kau’k' ets It !a’xsalx ts-hai"’k’ qas hi’teslam. ‘‘Tsa?/men tqaia‘ltEx i‘mstE. Te’min mu?’ht Lxii’nx imsti‘tit-s-intsk'i’s.’ K’-mu™’hi ayai/mi. Hata’me hi’k’e qas hi’tslem Hli’daux, las qats-si”’lhak’ lik’ 5 i/mst& tili’daux. Ts-mahayai’sk’-auk’ ts-haitk’. ‘‘K’‘i’msxas hi’k'e tqain’ldi hamsti*® intsk'i’s sxas mela’ni, kin spai’ti na’k’eai kus It!awa’it sili’kwex.”’ Temu™hi mrya’xauxa. ‘‘K’‘i/msxas hi’k’e hamsti® tqaia’ldi t!auyai’s, k'xa’s qwa’mauyits. K‘in spai’dt k’'1’- mhak's nak’ kusi’n ya’tsx.” K’'au’k' Ets i/mste It!a’xsalx ts-haitk 10 qas hi’teslem. ‘‘Tem intsk'i’sLi kim _ tqaia’ldex.’’—“‘K'i’msxas hila’yemts ' ni’tsk’'m tili’dautux", xa-'tiya‘-sa?’/Isxam. Sxas ‘ziya*® hilkwisa’a, ni’tsk'in tili’daudux®, xa-itiya’ sa*’/Isxam.” K‘rts ta’mE hi’k'e qa’hans ? tili’dauInx, na’mk’rts minstai’xa, na’mk’ Ets atsk’- ai’xa. K'rts ta’me hi’k'e meqami’nt ts-x'a’/mxasxamsk’. ‘‘Ha’- 15 tqan-a’ wil na’k’s ku’sEx spa’yautEmtsx, ha’Iqan-a’ k’i/mhak's wil.” K'au’k’ ets hata’me hi’k’e itsxa’xa ts-k'a’ltstik’ as hi’tslem. 4Hla’- tqaisxamst-auk’ ts-hai’k’ mis k’-hamsti* hi’k’e intsk’i’s limxa/nti. ‘‘La’xaxs? iniya® ha’alqa wil hi’tslemk’s, xa-‘Liya’ Lxaa’yExta- yemts, xa-hi’k’e qa?/lte qwa’mauwits.” K’'au’k'Ets It!a’xsalx ts- 99 haitk’ qas hi/teslem. ‘‘Tem intsk’i’sri hi’k'en tqaia’Idex. I/msten tqaia’ldex.”” Na’mk’rts qe’l s-le‘wi’ nak’ ‘k’as mua’txauxa, ‘‘Xa- qa?/lte hi’k’e La?’tsxam, k’-hi’k’e ai’i aqa“t xam ts!uti’x.” K'au’- kets It!a’xsalx ts-haimk’. ‘‘Tem intsk'i’sti hi’k’en tqaia’ldex. Insti‘tit-s-intsk’i’s k'in_ tqaia/ldex.”—‘‘K’im spai’di na’k’s hi’k'e 25 hamsti® kus intsk'i’s thilkwai’stnx. K’in k‘i’mhak’s spai’dt.” Kau’k' sts tt!a’xsalx ts-haitk’ qas hi’teslem.t ‘‘Tem intsk’i’sti hi’k'en tqaia’ldex. Imsti‘tit-s-intsk'i’s k'in tqaia’ldex. Te’min muha mai’mx Lxti/nx.’’ ~Tem-auk’ i’mst& It!a’ xsalx ts-hai"k’ qas hi’teslem. ‘‘Hak‘i/mstis wil hi’tslemk’s, kets ta’mE hi’k’e qas 30 hi’tslem ftli’dautux"”’ Ts-mahai’xasxamsk’-auk’ ts-haik. Na’- mk’ets qamk’!i’/yemxa, ‘Ltiyaf xis mela’nx ts-qalhi’sk. ‘‘K’in hi’k’e hamsti® ihi’yem intsk’i’s k'ex tqaia’/Idex. Xa-mi"’hi hi’ke qo’tsE® sxas t!auwai’txam. K’-riya® na’mk’ qat tsa’siyi. Xa- qa?’lte hi’k'e hak’Eqau’x is hi’tslam, na’mk’ sxas mela’niyEmts 35 qwon. K’-auk’ ‘niya‘ ila’tstau xam_k'a/Itsi, sxas tqaia’ldi hi’k'e hamsti® t!auyai’s. K’im spai’dt nak’ kus It!awa’it suli’/kwex. K'in k'1l’mhak’s spai’da. Qa?’tsEx-i hi’k’e tsa®’/mE metli’lk’sta is hai" philkwai’sEx.” K’-riya‘ qa®’tse na’mk’ sau’xus mu"’hi wil nak’ kus It!awa’it sili’- 40 kwex. “K'-riya® qa*’tse kins muha wi’lst nak’s ku* tk'a’x- k’examt sili’/kwex. Tsqinkwai’xast muha.” Hata’me hi’k’e qas 1 Literally, “If thou shouldst miss me.” 2 Supply hi’islem. 3 lars + -2. 4 Note the frequent repetition of this and the following sentence. 5 Singular instead of plural. SInstead of kus. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 179 shall not become impatient. I will give thee all sorts of things.” That man kept on thinking in his mind: “‘I like that very much. Now at last I have found such a thing.’”’ Then he went on. Just like a human being (the spirit) contimually talked to him, although (it was) his dream (which) thus kept on speaking to him. His thoughts (were always upon what his spirit told him). ‘‘If thou shouldst want to know everything, I will take thee where everybody is having fun.’’ So then he kept on going. ‘‘Since thou desirest all raanner of fun, thou shalt always follow me. I am going to take thee to where I live.’ That man was continually thinking thus, ‘‘ Now such a thing do I desire.’’—‘‘If thou shouldst fail (to obey) me (in) what I have been telling thee, thou wilt not live. Shouldst thou not do what I have been telling thee, thou wilt not live any longer.’’ He was just always spoken to by what seemed to be a human being, when- ever he camped (and) whenever he fellkasleep. He seemed (to be torn by) many feelings. ‘‘I wish to arrive quickly at the place thou art taking me; I wish to arrive there right away.” That man seemed to have various (feelings) in his heart. He was glad because he was going to know all sorts of things. ‘‘Even if thou dost not come to people right away thou shalt not give me up; thou shalt just keep on following me.” That man was always thinking in his mind: ‘‘ Now just such a thing I hke. Thus I want it.’ Whenever daylight ap- peared (and) wherever that mentioned (man) was going, (the spirit would tell him), ‘‘Thou shalt always bathe, so that thy skin shall be clean.’ He was always revolving in his mind: ‘‘ Now this is what I like. Such a thing have I wanted.”’—‘‘T shall take thee to where all sorts of things are being done. I shall take thee there.’ That man was continually thinking: ‘‘Now just sucha thing doT want. Sucha thing have I desired. And now at last I found it.” Thus that man was always thinking. ‘‘Should we two come to people, he will always talk to thee like a human being.” (Thus were) his own thoughts. Whenever darkness came upon him, he did not notice his tiredness (even) a little. ‘‘I will just give thee all the things which thou de- sirest. Just like those (other people wilt) thou (act) when thou wilt play. Nobody shall ever overcome thee. Thou shalt always (be) above the (other) people after thou shalt come to know me. Thy heart shall never be small when thou shalt desire all sorts of games. Iam going to take thee where everybody is having fun. I shall take thee there. For a long time didst thou fare very poorly.” Then it was not going to be long before they two were going to arrive where everybody was having fun. ‘‘It will not be long before I shall arrive with thee at the place where everybody has assembled. We two are approaching now.” Just like a human being he always 180 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 hi’tslem tili’taux, lis qas si®’Ihak’ !iyti Hli/daux. Ts-hai"’k’-auk’ as hi’tslem. ‘‘Tem intski’sti hi’k'en tqaia’ldex. Te’min mu”’hi Lxtii’nx, qa?’tsen hi’k’e tqaia’ldEx imsti‘tit-s-intsk 1’s.”—‘‘Stis * wil hi’tslemk’s, k'-auk’ ‘riya’ ila’tstau xam k’a’ltst. Sxas tqaia’Idi hi’k’e hamsti? intsk'i’s, nik’s kusi’n spa’ayaudux" hamsti* hi’k’e intsk’i’s Lhilkwai’sinx.” K‘au’k'rts It!a’xsalx ts-haitk’ qas hi’tsl- gm. ‘‘K’-qa*‘ iltqa‘tit-s:le‘wi’ kis mu"’ht wi'lsemts?” K'sts hli’- dausx, la’k'Ets xamk’!. ‘Te’min intsk‘'i’sti hi’k’e tqaia’ldex. Imsti‘tit-s-intsk'1’s k'in tqaia’ldex.’”—‘‘Hak'i’mstis_ tsqinkwai’m 10 nak’ kus tk’a’xk’ examt sili’/kweEx, xa-hi’k’e hamsti* intsk’i’s Leai’si, Hamsti® hi’k’e tas intsk’i’s Lhilkwai’stnx.” K'aux muh tsqt- nkwai’m. ‘‘K‘ist ‘riya’ qa®’/tse k'i/stis mu™hai wil. I’mste mu™’ht ku’sin Leya’saudux". Xa-Leai’si intsk’i’s.”” K’-qalpai’m minsta- im. Na’mk’eEts minstai’xa, kets mi?’hi hi’k’e gas hi’tslem fili’- 15 taux, na’mk'ets atsk'ai’. Temu"hi mis qe’i s-le‘wi’, tem Loqwau’- xasxai? mu™hi. ‘‘Tsqtnkwai’xast muha. K‘ist muha wil ik'anta’u ‘k'ta’s pi’tskum.”’ Temu®’ht Lqii’xasxa, k’-ayai’m fi?’- tsit. Temu?’hi k'e’a Ltai’xa. La’k’auk’ets hauwi’i ni’1 ts-hai"k’ as hi’tslem, sas Leya’saulInx, ‘K‘ist mu™’ht wii ‘k’anhti’u ‘k'tas 20 pi’tskum.’ ‘‘Mu"’hi a’ qwon was k’in hi’k’e hamsti * intsk i’s lim- La’nti.”’ K’-mu"’hi xé’tsi. Qa?’ltm hi’k’e at’t Lhaya’naux as spa’- yaux. Xam* tai® ts-k’aya’siyik’ as nt’ns. ‘‘Na’mk’ stis tsqunk- wai’m na’k’s kins wi’lst,- xas k'im tskwai’toxs. K‘in-axa kim ki/sta. Haai’tsik’sin mu®’ht wi’lsusux", xa-hak’'i"’k i tskwai’toxs.” 25 Hata’me hi’k’e iltqa“t ts-haihaya‘tisk’-sl6. ‘‘Xa-‘Liya‘ is pi’tskum ayai’m k‘i/mhak’s. Xa-is qamli’s ayai’‘m k’i/mhak’s. K’im-axa ki’sta hak'm’k'i. K'rx-auk hi’k’e qa*’lte It!exai’stemts ‘k ham hai™, la’xs qa*’/tsE. Kin hi’k’e qa*’Itm Lthaya’naudt qaqa’n. Xa- xe’itk’e Lhaya’/nausxam, na’mk’ sxas pxami’ntxam as ni’ns. Kins 30 hi’k'e qaqa’n i’‘tem hamsti® intsk’i’s. K’-auk’ ‘riya‘ ila’tstau xam k'a’/ltsa. K’-auk’ hi’k’e qa?/ltz qwo’/nhak’s ham k‘a‘Itsi. Kin mu"’hu k‘i’sta.”’ Na’mk’ mis mu®’ha k’i’stnx, temu?’ht atsk’ai’xa. Na’mk’ mis mu?’hi atsk’ai’xa, tem mu™’hi hata’me hi’k’e qas hi’tslem tili’taux. ‘‘Na’mk’ sins tsqé@’witsi, k’xas hak ta’meEng’ ink’ 35 ayai’m na’k’s kus tk’a’xk' examt sili’kwex.”’ Temu?’hi tqéu’tsxa. Hata‘me hak’rni’k’eai pi’Usxai tas hi’tr- slem ts-pi/tsxamsk’, tsqatiwi’sk’ * tas hi’teslem. K’-mu?’hi Lpila’- tkwaxamt, te’mita ‘Liya® qa?’tsm LEai’sx tas hi’teslem. ‘‘Qwo’n- hak’s tsqwa mu™’hi kus hi’tslem kwas aili’.”. Temu™ht wi‘lx. 40 ‘‘Tsqé’wutsxun mu™hi, sin anai’s. Merla’niyuxun. Na’mk’ mis ta’sEx haai’ts wi/lx, mela’niyuxun. K’-auk’ iziya‘ ila’tstau xam k'a’ltst.””. Temau’x-axa mu’ hi ayai’. Temau’x mu”’hi wi’Ix itsai’- sik’'s. Tas hi’tslem ts-pi’tisxamsk’ hi’k’e hak’ eni’k’-sl6 pi’tsxai. O1 1 Simplified from si’stis; sis + -st. 3 Simplified from ts-tsqgamw?'sk-. 2 LOqu- TO WAKE UP. VRACHTENBERG] ALSEA TEXTS AND MYTHS Sal: talked to him, although (it was) the guardian spirit that was continu- ally talking to him. That man’s thoughts (were): ‘‘ Now just (such) a thing do I like. At last I have found it. For a long time have I desired just such a thing.’”’—‘‘Should we two arrive at people, thy heart shall not be small. Since thou desirest all sorts of things, all these (different) things are being done (at the place) to where I here am taking thee.” That man was continually revolving in his mind, ““(1) wonder to what sort of a place will he come with me?”” He was continually talking (to) himself, although he was alone: “Now just (tais) tamg do I want. Such a thing am I going to like.”—‘‘ When we two saall arrive at where those many people have assembled, thou wilt just see all sorts of things. All sorts of things are being done.” Then they two were coming nearer. ‘It will not be long before we two will arrive at last. (It will be) as I have been telling thee. Thou wilt see something.” Then again he camped. Whenever he camped (and) whenever he fell asleep, (the spirit) would talk to him as if it were a human being. And then when daylight appeared all over he gradually woke himself up. ‘We two are approaching now. We will at last arrive on this here day.” Thereupon he woke himself up, ready to go bathing. And then, verily, he bathed. Every once in a while that man’s thoughts (were upon that) thing, which was said _ to him, ‘We two will at-last arrive on this here day.” (He thought to himself), “‘Now am I (not) going to be the one who will just know all sorts of things?”” Then he started. He always watched closely the one who’was taking him along. That elk had only one horn. ‘““When we two will come close to where I am going with thee, thou wilt hear there (people). I shall leave thee there. I have now come with thee to this place; thou wilt listen from here.”’ It looked like some sort of a big place. ‘Thou sialt not go there during daytime, Thou shalt go there at night. I am going to leave thee here. ‘Thou shalt always think of me in thy own mind for ever so long a period. I will always watca over thee. Tnou shalt always take good care of thyself whenever thou shalt hunt (for) elks. I will grant thee every- thing forever. Thy heart shall not be small. Thy heart shall always (be directed) toward me. I am going to leave thee now.” Now after he left him he fell asleep. Then when he fell asleep, he kept on talk- ing to him as if he were a human being. ‘“‘When I shall come to thee (again), thou shalt go at that time to where many people have assembled.” And then he woke up. It seemed (to him) as if the noise made by people came from somewhere, the shouting of the people. Then he sat down, but (it was) not long before he saw a person. ‘‘T’o me it must be to whom that man is coming.” At last (the man) came (to him). ‘‘I have come to thee now, my friend. I know thee. As soon as thou didst come here I knew thee. Thy heart shall not be small.” Then they two went back. Then they two arrived at the house. The noise of the people sounded from somewhere. 10 15 20 25 30 35 i182 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 “Xa-tas hti’k'1 piltkwai’mi. Mepla’ninxax sex tas wi'lx hai’tsik’s. Xa-tas hak'1’ki tskwai’xasxam. ‘Laxiya‘ tai® nix sEx tas hai®’ts wi'lx. Mrgami’nt hi’k’e tas hi’tslem, ta’xtau tas hi’tslam. Xa’- MELI k’eai’, k’is-axa yalsai’m.”’ K’-mu®’hi haya’ntoxs as hi’tslem. Hi’k'e hamsti® intsk'i’s Lhilkwai’stinx. “K’rex haya’ntoxs kwas Lpu’penhaut.”’ Temu™hi k’e’a haya’ntex. Na’mk’sts halqai’Inx as pt/pEnhad, kets hi’k’e hamsti* tsqatisi’ tas hi’teslem. Ts-ha‘pi-: stisk’-G tas hi’tslem, tas yai’tsxastit-s-hi’tslem. Hi’k’e tai‘ ligé’s as_hi’tslem. ‘‘Mu™’ht a’ qwon was k’in lmta’nti hamsti® tas ) intsk'i’s.”’—‘‘ Xa’meEt-s-qamli’s na’k’eai kus Leya™’ hats !it sili’/kwEex xa-k'imhak’s qalpai’m haya’ntoxs. Tas meli‘atstaya Lhilkwai’- sunx. Tas hi’teslem ts-pi/isxamsk’ tas tpya?’hats!it. Xa-hi’k'e hamsti® tas intsk’i’s Leai’si. XMa-hi’k’e qani’x hamsti* thilkwai’si. I’mste tem ta’sEx ha/’aits ayai’.!. Tas 4®’qaya tsimqami’ntisk’ Lquxwa’Lnx was It!awa’it, ts-mEqami’ntisk’ tas a"’qayu. Xa-qal- pai’‘m ayai’m nak’ kus Iqat‘at sili’kwex.” Temu®’ht ayai’ k’i‘m- hak’s. Hamsti* hi’k’e qauxa’nk’s haya’ kwex tas hi’tslem. K’- mu™ht thaldai’m. ‘‘K--auk’ iniya‘ ila’tstau xam k‘a’ltst, ‘Lauk‘i- ya’ yu’xwist xam k‘a’ltsi? sex tas hai’ts ayai’.” Ts-hi’teqinsk’ tili’daulnsk’. . Is qauwai’-sld hi’k’e hamsti* intsk’i’s thilkwai’stnx. “K’-riya’ qa?’tsE xas-axa mEyalsai’m.? Hamsti*tex intsk i’s mu®’- ha weai’sx. K’'-Liya’ qaé®’tse xas-axa mu™ht yalsai’m. ‘Liya‘ ila’ tstaut-s-intsk’i’s was kx Limta’nti. Xa-hi’k'e hamsti* 1a Limia’/nti. K’'-sa’witsi qaxa’m st®’lhak’ !iyi. Xa-axa yalsai’m angi.” Hamsti® hi’k'e yai’tsxa tema’sx tas lmk’i/lhixamt. K'au’k' ets ta’me hi’k’e na’k’eai ts-hai"k’ * as hi’tslem. ‘‘Mu®’ht a qwon wa’sin hi’k’e limla’ntEx hamsti* kus intsk'i’s.’’—‘‘ Xa-qani’x thilkwai’si sin anai’s, was Lhilkwai’stinx tas hi®’k1. MHa- msti‘tex hi’k’e Leai’sx tas tlauyai’s tas ht™’ki, xa-qani’x thilkwai’si. Na’mk’ sxas-axa wil xam itsai’sik’s, xas hi’k'e qani’x thilkwai’si hamsti*.”’ Ts-tili’dauisk’ as hi’tslem. ‘‘Ki‘L Lthaya’- naudi, na’mk’ sxas thilkwai’si, wa’sit ihi’yemux". Xa-hi’k’e hamsti® tas hi’tslem tsi’si. I/mstz mu”’hi tem ta’sEx hai’ts ayai’. La’xaxs meha’it Lowa’txaytisxam, k’au’kiltas® qa®’ltz hi’ke piskwiftst xam k'a‘ltsi. Xa-axa mu™hi yalsai’mi. K’-qa?’ltz hi’‘k'e i/mste tema’si xam pa’xt!iyi, na’mk* sxas pt’prenhautxam. Xaga’nha‘r ihi’yemux". Xa-axa mu™ht yalsai’m. K’-auk’ hi’k’e qa*’Itz qwo’nhak’s ham k‘a‘ltsi.” K’-axa muha yalsai’m. Hark’ ‘naxaya‘ yalsai’ as hi’teslem. 40 Hi’k'axa mua’txauxa. Ts-meEqami’ntisk’ tas nt’ns nak’ ‘k’-axa 1 wilx would have been more proper. 2 Literally, ‘not inside (thy) own it is thy heart.” 3 Contracted from mun’hi ydlsai’m. 4 Literally, ‘just as if his inner thoughts were somewhere (else).”’ 5 kis + ta + -auk-. FRACHTENBERG] ALSEA TEXTS AND MYTHS 183 “Thou shalt sit down right here. It is known that thou didst arrive here. Thou shalt hear from right here. Thou art not (the) only (one) who has come here. (There are) just many people here; the people are constantly taking turns. One (person) quits (and) goes back home.’’?’ Now he was watching the people. All sorts of things were being done. ‘‘Thou shalt see a shinny game.’ Then, verily, he looked. Whenever the shinny ball was put into play, all the people would simply shout. The people were swift runners, the people were different (from those he knew at home). The people (had) only feathers (in their hair). ‘‘Am I (not) going to be the one who will now know all sorts of things ?”—‘‘ (After) one night thou shalt again watch there, where many people are playing the guessing game. Enjoyable things are being enacted. Those people who play the guessing game make (loud) noises. Thou shalt see all sorts of things. Thou shalt be the one who (after a while) will do every- thing. For that reason hast thou come here. A large number of dentalia shells are bet by those who play, a large number of dentalia shells. (Then) in turn thou shalt go where everybody is shooting at the target.’’ Thereupon he went there.- All the people just tied their hair on top (of their heads). Now he began to look on. ‘‘Thy heart shall not be small; thou art not the same person (as before), after thou hast come here.’ This much he was told continually. In every house all sorts of things were being done. ‘‘It is not going to be long before thou wilt go home. Now thou hast seen all sorts of things. It is not a very small matter which thou hast come to know. Thou wilt just know everything. Thy guardian spirit will help thee. Thou shalt go home to-morrow.”’ All those who were dancing had painted (themselves) in various ways. That man was rather glad. ‘‘Now am I (not) going to be the one who will just know all these things ?”’—‘‘Thou shalt be the one, my friend, who will do what is being done right here. All the games (which) thou seest ~ right here thou shalt enact (also). When thou shalt come back to thy home, thou wilt do all (these things).’’ (Thus) that man was told continually. ‘‘We will always watch thee, when thou wilt do it, what we are giving thee (here). Thou wilt just beat all the peo- ple. For that reason hast thou come here now. Even if thou shalt become old, nevertheless thy heart will always be strong. Now thou shalt go home. Thy shinny club (thou) shalt always paint thus whenever thou wilt play shinny. We are the ones who grant (this) to thee. Thou shalt go home now. Thy heart shall always (be directed) toward me.”’ Now he was about to go home. That man almost did not go back. (But after a while) he kept on going. (He saw) a great number of 10 15 20 25 30 35 184 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 meya’xauxa. K’-auk’ mu"’hi lk ts!aya’tevi! ‘kK ts-hai’k. “Muha tsqwa k’e’a i/mstr te’min tas mu™ hi Leai’sx mEqami‘nt tas ni’ns.” Tem-axa mu’ hi tsqinkwai’ ts-itsai’sk'ik’s. Tem-axa mu®’ht wi'lx hak'ni’k'eai ‘k'as aya’saltxa. Tem-axa mu™’ht wi'lx ts-itsai’- sk'ik’s. Hamsti® hi’k’e tqé’tqaivi ats-hi’tslemk’, mis-axa mu™’ht wi'lx. ‘‘P-Liya‘’ tqé’tqaiLixam. ‘Laniya‘® yuwi’xsal, hi’k en aya’sal nak’ kus It!awa’it sili’kwex. K’‘i’mhak’'s spaya’salyemtsx xas nuns. Hak'i/min-axa wi’lx. Hamsti‘tin hi’k’'e imtsk’i’s LEai’sx kim.” Na’mk’ mis-axa mu”’hi wi'lx, tem-axa mu®’ht yasau‘yai’nx ts-mi’- tsk'ak’. ‘‘Hak’i/mstis? tehilkwai’si antii’u tas intsk’i’s, k’-hliya’ qai tsa’/siyemts. Sm pa’xt!iyad k'ims tema’si, na’mk’ shs pt’pEn- hautxam. K’-tiliya’ na’mk’ gai tsa’siyemts.” Temi’Lx mu”’hi k'e’a i/mste philkwisai’. ‘‘K’-htiya® i’mste Lhilkwai’si is yu’xwis Lin k'ina’xait!. K’-tai® is tsa’msit-s-milhidai’s k's mu?’ht i‘mstz mehilkwa’yasi.2 K’-Liya® yu’xwis sin k’ina’xait! i’mste meEhilkwa’- yasi.”. Ts-hi/teqinsk’ ts-tili’daumsk’ ats-mt’tsk’'uk’aux. Kirx mu’ hi Lea’lauwi atsimiana’stiyik’. Tem mpya’sauxa ts-metana’- stiyak'irx. ‘‘Mis intsk’i’s mpla’ni qas xam‘, k'is hi’k’e tsa?/mE aqa*t. K’immi?’li qau’xsin x'4’mxasxam. Na’mk’ sins aya’ltxam tsa’msik’s is milhidai’s, k’-Liyas na’mk’ qaii tsa’siyemts.” Ts- ildi’sk’ atsimlana’stiyak'inx. ‘‘Tsa?/me hi’k’e aqat sips xam® intsk'i’s mela’ni. K’in mu™ ti hi’k'e qau’x qwon.” Ts-ildi’sk’ atsi‘mlana’stiyak itx. ‘‘Qa*’Iten hi’k’e tsa’sttinx. Na’mk’ents * ayai’ qaha’lk’s is milhidai’s, kins hi’k’e qa?’Itm tsa’si. Tem tsa‘ti sip mrla’nx xas xam* intsk’i’s tlauyai’s. La’xs ni’skik’s h’Itas ° aya’ltxam It!auwa/it.” Ts-ildi’sk’ atsimlana’stiyuk iLx. Tais mu™ ha. 16. Qas QA’att Muxtstiyal’nx as Kust‘rsi® THE MAN MARRIED - HER THE BEAR (Told by William Smith in 1910) Temau’x mu™hi yasaufyai’nx ats-ta’ak’. ‘‘K’-xan mu™hi ayai’m. Xan-ayai’m Lxwé’Lxwat is tsidai’s, sxans’ k’eai’m Ina’nst.”” Temu®’hi mrya’saux ats-Li/yak’aux. ‘‘K’-tsa‘ti si’pstis ayal’/m Lxwé/Lxwat. Tsa*/men hi’k’e tqaia’Idex tstidai’ssilta‘stELi.” Temau’x muha ayai’, temau’x muha wi'lx is na’tk’auk’s. Temau’x mu®/hai muq !wé’laux ® ‘k'as na’tk’'au. Temau’x k’i’stnx ats-kwi’sk’, k‘au’x hi’k’e tskwa’hal ayai’m. Temau’x mu?”’ht k’e’a ayai’. ‘rauxiya’ 1a? cthaya’nix, mi’saux mu”’ha muq!wée’lauxa ik'as na’tk’'au. Temau’x mu"’ht meya’xauxa. K’‘sts hi’k'e sau’it 2 hak-i’msis + -t. 3 That is to say, ‘‘ Use the tamanamous shinny sticks.” 4 Contracted for namk- k-ents. 5 Abbreviated from K-tiltas. Consists of kvis + -t + la. Foot notes continued on p. 185. FRACHTENBERG] ALSEA TEXTS AND MYTHS 185 elks where he was going back. Then his mind believed in (what he saw). ‘‘Verily, it. must be so, since I see now many elks.” So then he came closer to his house. Now he came back (to the place) from where, as was told previously, he had started out. Now he came back to his house. All his people were just crying when he arrived home. ‘‘Youshall not cry. Ihave not died; I just went to where those many people were having fun. An elk went with me there. JI have (now) come back from there. I have seen there all sorts of things.’”’ Now as soon as he came back he began to talk to his younger brother. ‘‘Should we do those things (which I learned), no one is ever going to beat us. I shall always paint my shinny stick (as I was told) whenever we will play shinny ball. Nobody is ever going to beat us.” Then, verily, they did so. ‘‘We will not act thus toward our own neighbors. Only against an (en- tirely) different tribe will we act thus. We will not act thus against our own neighbors.’ This much his two younger brothers were told (by him). So then they told their chief about it. Thereupon their chief kept on saying: ‘‘Since one (of us) knows (those) things, it will just be very good. My spirits will be rather high. Whenever I shall go to a different place, nobody will ever beat me.”’ (Such was) the speech of their chief. ‘‘It is very good, that one of you knows some- thing. I willbe rather high (in the estimation of others).’’ (Those were) the words of their chief: (‘Until now) I was always beaten. Whenever I went. to a different place, I usually lost (m every contest). Now (I am) glad that one of you knows different contests. No matter how far (we may have to travel), we will nevertheless habitually go to play (against other tribes).’”’ (Those were) the words of their chief. Only now (it ends). 16. Toe Man Wuo Marriep THE BEAR-WOMAN So then they two said to theirfather: ‘‘We two are going to start now. We two will go to spear salmon after we two shall finish eat- ing.” Thereupon their (dual) mother kept on saying: ‘‘(I) shall be glad if you two will go spearing. I like very (much) fresh salmon.” Then they two started, and soon they two came to a small river. So then they two kept going upstream along that mentioned creek. And (soon) they two left their canoe (because) they two intended to go on foot. So, verily, they two started. They two did not see anything while they two were going upstream along that mentioned creek. Then they two kept on going. The spawning grounds of the 6 The marriage between a human being and a female bear seems to be a popular theme in the folklore o certain tribes of the Northwest. See, forexample, Frachtenberg, Coos Texts, p. 171; Farrand, Traditions of the Chileotin Indians, p. 23. 7 sis+-ran. 8 q¢/ul- TO GO UPSTREAM. 10 15 20 25 30 35 186 BUREAU. OF AMERICAN ETHNOLOGY [BULL, 67 is tstdai’s ts-wa’lt!exk’.t K’au’xuts muha yo’la. ‘‘Hatd’qwi tsqwa ya’tsx tas tstdai’s. I’mste tem tas wa‘na’ tas hali’yi.” K'au’xuts i/mst& yi’la, k au’x mu" hi mpya’xauxam. K’‘kEts hi’ke sati’Ita tas tstidai’s ts-wa’lt!exk’. Temau’x muha hat6d’qwixa, temau’x LEai’sx as Ike‘ya‘tiya ‘k'itsai’x. Temu®’hi mrya’saux tas xam’®. ‘‘Hi’k’e tsa® ha"ts sa’anqa, ‘Liya® aqa@t. Xa-hi’k'e alak 't’- wi, xa-iLiya’ Lxwé’yai!” Ts-ya’lk aux. ‘‘Hatod’qwi tsqwa ya’tsx tas tstidai’s.” Temau’x mu"’hi mrya’xaux. K‘rts hi’k’e sat’lta tas tsidai’s ts-wa’ltexk’, mi’saux mu™hi muq!wi’lauxa. Te’mita ‘hiya’ qa®’tsE temau’x Leai’sx as tstidai’s ‘k'itsai’x. Temu™’hu Lxwi'tsinx, te’mita ‘Liya’ timk’!é’ntex. MHilai’nx. Temau’x mu”’htii mrEya’xauxa, te’mita ‘Liya’ qa?’tse temau’x qalpai’nx LEai’sx as tstidai’s xe’Lk'aux. K’'au’x mu?’hi Lxwé’tsi, te’mitaux hi’k’e hilai’nx hamsti*. Temau’x mu®’hi ayai’ ‘k'as tqwé’ s-le‘wi’. K au’xuts ha®’tse Lhaya’nix na’k’s ik’as ayai’ as tstidai’s. Temau’x - muha meEya’sauxa. ‘‘St-xé’tsti.” Temau’x mu?’hi xé’tsux”. Kets hi’k’e sat’ita tas tstdai’s ts-wa’/lt!exk’. Te’mita ‘riya‘ qa®’tse mi’/saux Lxt’yux" as kusi‘tsi ts-yai’xaitpxk’. Temau’x mu™’ht k'im meya’sauxa. ‘‘Qas i’stEkwal tsqwa 16’tsitxanx ? tem tas wa‘na’ tas tsidai’s.” ‘Temau’x mu™”’hi mehato’qwiyauxa. Te’mita 'Liyas qa?’tsE mi’saux qalpai’nx Lxti’/nx as kusi‘tsi ts-yai’- xaitexk’, sati’ita hi’k'e tsa?’/mm. Yu’xi k'a‘qst s-le‘wi’ ‘k’as-au k' !a’qesal ‘k’as na’tk'!. Te’mita ‘riya’ qa?’tse temau’x LEai’sx as tstidai’s, psi’nLxat-s-tstidai’s, 'k’itsai’x, hi’k’e tsa?’/mmr 4’qatsuxt as tstidai’s. Temau’x mu?’hi Lxwé’tsinx, temau’x xe’Lk’ Lxu/ntitEex. Temau’x k’ !é’tsik’s kul‘ai’nx ‘k'as na’tk’au, temau’x k’im ildi’xa. “Krist mu®’ha tsqwa Lxti’ tas tstidai’s. K'ist mug !wé’lauxam.” Kets hi’k’e sati’Ita as kusi‘tsi ts-yai’xaitexk’, sau’x muha muq!- wi‘lauxa ‘k’as na’tk'au. Tsa*’me hi’k'e meqami’nt as tsidai’s ts-ya’tst!mxk’, ts* hi’k’e saii’Ita. ‘Lauxiya® qa®’tsk LEya’xaut, temau’x mu®’hi LeEai’sx as tstidai’s meqami’nt hi’k’e. Hau’k’s kumt’kwalyrem as tstidai’s ‘k'as na’tk'au. K‘rts ta’mer xti’pa as k'i/la k !é’tsik’'s ‘k’'as na’tkau. Tas tsidai’s ts-mEeqami’ntisk’. Te’mita ‘tiya® qa?’tse mi’saux LEai’sx as hi’tsLem k’a’lal hato’- qwiyt ‘kas na’tk’'au. Temu®’hi mi’saux Leai’sx hak’ ta’mink ink’ temau’x mu’ hi Itsa’msiyG. K'au’k'nts hi’ke qa?/ltk It!xai’sx ik ts-hain’k’ ats-ta’ak’ qas tas xam*. Temu®’ht mi’saux sqili’, tem yasau‘yai’nx ats-mt’tsk'ak’. ‘“‘Xa-tas hi®’k'i ya’tsi, kin-uk® ka‘ to’qwis ayai’m ni’sk’ik'sa‘t.”’ 1 walt! SPAWNING GROUNDS. 3 Abbreviated from k-zts. 2iltu- TO SCARE, TO DRIVE AWAY. PRACHTENBERG] ALSEA TEXTS AND MYTHS a Bente salmon were just fresh. Then they two were talking: ‘‘The salmon must stay upstream. For that reason are there none here below.” Thus they two were talking while they kept on going. The spawning place of the salmon was just fresh. So they two kept on going upstream when (suddenly) they two saw some old salmon, where it lay (in the sand). Thereupon-one (of them) said: ‘‘This is probably very bad; it is not good: Thou shalt just leave him alone; thou shalt not spear him!” (Such was) their (dual) talk. ‘‘The (good) salmon must stay upstream.”’ And then they two kepton going. The spawning place of the salmon was just fresh as they kept on going upstream. However, not long (afterward) they saw a salmon where it lay (in the sand). Thereupon (one of them) speared him, but did not hit him. He missed him. So they two kept on gomg, but (it was) not long before they two saw again two salmon. Then they speared (them), but both of them ‘missed. Thereupon they two went to a deep place. In vain they two looked (in order to find out) where those mentioned salmon had gone. So then they two kept on saying, ‘‘We two will depart.”’ Then they two departed. The spawning places of the salmon were simply fresh. Suddenly not long (afterward) they two came upon the tracks of a bear. Thereupon they two kept on saying there, “This thing must have scared them away, so that there are no salmon here.’ Then they two kept on gomg upstream. But (it was) not long before they two found again the footprints of a bear, just very fresh. The ground was still wet where that referred-to (bear) came ashore in the river. But not long (afterward) they two saw salmon— three salmon—where they lay; just very good (were) the several sal- mon. Then they two speared them and caught two. So they two laid them down on the bank of that river, whereupon they two began to talk there. ‘‘Now we two must have come upon the salmon. We two will keep on going upstream.”’ The footprints of the bear were just fresh, as they two continued to go upstream along that mentioned creek. (They two saw) very many signs of the salmon, (and they) were always just fresh. They two were not going long when they two saw many salmon. The salmon were running around in different directions in that creek. (There was) a large number of the salmon. But (it was) not long before they two espied a person upstream wading around in the small river. Then when they two saw (that person), from that time on they seemed to have become different. One of (them) was always thinking of hisfather. So as they two stood (there), he (the elder boy) said to his younger brother: ‘‘Thou shalt stay right here. I will go farther upstream for a little while.” 188 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Temu"’hi k’e’a ayai’. Te’mitta LEai’sx as mukwa‘stELi, te’mita Lohau’'wix ' qas mukwa‘stELi. Temu?’hi ayai’ k'i’mhak’s. Tem- u’hai mis tsqwa’nkutex, temu™’hi yixé’. Temu™’hi mis-axa its!ati’witex s-le'wi’,? tem hi’k’e aqf‘tit-xti’mstan pila’tqwax 5 hak’ r’hi. Temu™’hia ildi’/nx qas xii’mstan. ‘‘Qa’nhan hi’ke wi’lyux", tem ta’sEx ha/aits ayai’.””—‘‘K’in ‘riya’ na’mk’ mukd- sLiya’a? kusi‘tsi,’ k’-i’mstzk ma’yExam. ‘‘‘naniya® kust‘tsi,” k-i’mstE yasaufyai’ qas xa’mstan. ‘‘K’in-axa spai’di sin Itsai’- sik’s, k’in sidiya’yi.” * Tem-axa mu*’ht k’e’a spai’tx ts-itsai’sk’- 10 ik’s. Temau’x mu"’ht yalsai’. ‘‘K’-Liya‘ imsti‘t xam ha’ldemxus, k'ex ttsé/msiytsxam.’’ Tsimyrai’sk’, mi’saux-axa mua’txauxa. Aqa‘tit-s-mukwa‘stELi qas-axa spai’tx. Temau’x-axa mu?’hi wi lx itsai’sik’s. ‘‘Imsti‘t-slo k'm tas ya’tsx. Kist pla’mxaddwai’m tas ha’k'i, Xa-iniya® imsti‘t xam ha’ldemxus. K’'im sidiya’yt, kist 15 tas ha"’k'1 itsai’m.” Tsimyeai’sk’ ats-si’tek’ qas mukwa‘stELi. Temau’x mu™’ht itsai’. Te’mita* ‘riya’ qa*’tse hak:tEya’tsit; temu’’hti pamhatsai’ kus mukwa‘steLi. ‘Lauk'iya’ xi’si It!xai’- sx-axa ‘k’ts-hai™’k’ ats-ta’ak’ qas hi’tslem, temu™’hi kim itsai’. Temau’x mu’hi pla’mxadowai’ kim. K’au’x-auk’ets mu™’ht 20 wi/lyem s-le‘wi’, k'au’xuts mu?’hi meqami’nxam ts-la’mxadéok’, sa’saux mu?’hd itsai’. ‘Liya‘ qa?’tse LEya’tstaux, te’mitaux na’mk’ meEqami’nxa ts-la’mxadook’. Ya’tsxaux mi"’hi sai’dist wuli’s- auk’ tem-axa xe’Lk’, tem ita‘ imsti*t \ts-mEqami’ntisk’ ats-ta’- mxadok’ aux. Temu®’hi is i’mstk tem kus Leya’sauInx, mis hi’- 25 tslem kus kust‘tsi, la’lta mis si’tesal is hi’tslem. K’‘i’mhak’s mu™ hi taif wuli’tsx.® Hak'rni’k'eai ‘k'as- k'i’stnx ats-mti’tsk'ak’, tem-axa hi’k’e yalsai’ hak’i’m. Tsa*’me hi’k’e its!i/lxtiiyi yai’x-auk is hai™, temu™’ hi is i’mstE tem izriya’ qimiyi’Lx ats-ha’at!ak’. Tem-axa 30 hi’k'e kim yalsai’ hak’i’m. Na’mk’ mis-axa yalsai’, tem hi’k’e a’niyux". ‘Laxaya® spaitx as tstdai’s ats-Lxwe’k aux, tem-axa hi’k’e yalsai’. A’niyux" sas-axa yala’sau. Tem-axa mu”’hi wi'lx ats-kwi’sk'ik’saux, tem-axa mu™hi hak'i’m mukwé’sta yalsai’. Temu™ hi aii’L is qamli’s mis-axa wi/lx. Temu®’ht tskwayt’Lx qats- 35 ta’ak’. A’niyux® sas-axa atk’ !i’yem. K'-k'im yasau‘ya’a ts- mukwa‘steLik’. ‘‘Qaila’ hi’tk tsa‘ti tem kus a’niyux" ku’stin ma’hats mu’kus-axa awi’/Lau?”—‘‘A’a, qas 1la’teq tsqwa iltqai’nx.” Temau’x mu™’ht tskwai’Lx ni’tsk’ tk’ entki‘ntxanx ats-ha’at!lak’. Temau’x mu™’ht {kiai’ ko’k"s ats-ta’ak’ tem-axa ats-Li’yak’. Tem- 40 au’x mu™hi tsqé@’wuLx ats-ma’hatsrk’. ‘‘Qas kusi‘tsi Loqudi’nx a’sin hat! ‘Laniya‘® tslai’qa mela’nx qas la’teq hi’te iltqai’nx 1 wahau‘- TO INVITE, TO BECKON. 2 Literally, “When again he watched all over’’; ts/0-...-sld6 TO WATCH, 3 For mukwatstELiya'a. 4Literally, “I will make thee (my) hushand’’; s7&¢ HUSBAND. 5 That is to say, that part of the story which concerns the man who married the Bear- Woman. FRACHTENBERG] ALSEA TEXTS AND MYTHS 189 Then, verily, he went. But (soon) he saw a woman, and that woman beckoned to him. Thereupon he went there. But when he approached she disappeared. And then when he came again to his senses a pretty girl was sitting beside him. Then the girl addressed him, ‘‘I am the one who just caused thee to come, so that thou didst go here.”’—‘‘I shall never take a bear as a wife”; thus he spoke. ‘“‘I am not a bear’; thus spoke the girl. ‘‘I shall take thee back into my house. I willmarry thee.’ Thereupon she took him, indeed, into her house. Then they two came home. “Thy appearance will not (remain the) same; thou wilt become different.”’ (Such was) her speech as they two kept on going home. It wasa pretty woman who was taking himhome. Finally, they two arrived at her house. “‘ (In) such a place do I live. We two are going to have children right here. Thy appearance will not remain the same. I will marry thee; we two will live right here.’”’ (Such was) the speech of that woman to her husband. And then they two stayed (there). But they two did not live there long when the woman gave birth to a child. That man did not think in his own mind (even) a little of his father, while he lived there. And then they two had (more) children there. As the sea- sons of the year kept on changing, their (dual) children were gradually multiplying, while they two lived (there). They two were not living © (there) long, when their (dual) children kept on multiplying. They two lived (there) for perhaps ten years and two, and similarly such was the number of their (dual) children. Now for that reason is it always said that the bear is a human being, because she took a human being asahusband. Now only thus far (this part of the story) has reached. From where that mentioned (man) left his younger brother, (that younger brother) started to go home from there. He was exceedingly afraid; so for that reason he did not follow his elder brother. He just went home from there. As he was going back he just continually cried. He did not take back (with him) the salmon, the object of their (dual) spearing (trip), but he just went home (alone). He wascon- tinually crying as he kept on going home. And then he arrived again at their (dual) canoe, whereupon he went home from there by boat. (It was) close to evening when he came back. And then his father heard him. He was continually crying as he was coming nearer. (Then) his wife spoke to him there, “‘ (I) wonder greatly why our (dual) boy is continually crying and why is he coming back (alone) ?”—‘‘Oh! something must have happened to him.” And then they two heard as he kept on calling the name of his elder brother. So they two went down to the shore, his father and his mother. And they two came close to their child. ‘‘A bear has taken away my elder brother. I don’t know for sure what happened to my elder brother. In vain I 10 20 25 30 190 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 a’sin ha**t!. Ha‘’tsen ha’ntlitx nak’ ki’stemtsx. Ya’sauyEmtsx, mis k'i/stemtsx. ‘Xa-tas hi"’k'i ya’tsi, kim ka‘ phaimsai’m to’- qwés-uk".’ I’/mstk ya/sauyemtsx, mis k'i’stemtsx. Qas kust‘tsi hi’te Loqudi’nx, ‘Laniya’ thaya’nix tslai’qa.’ Temau’x mu™ht ainai’ as mEhai’ddo. K‘im meya’saux mu™’ht ats-ta’ak’. ‘“‘K’in a/ng’'i phainsai’m hak’rni’k’eai ‘k’ku’s k’i’stalyux’.”’ Temi’Lx muha ayai’; mili psi’nixat-s-hi’tslem tem-axa as ma’hats. Hi’k’ etx metsi’ tsk’ lit. Temi’Lx muha wi lx na’k's ‘kas k'i’stanx. “Tas hak’ i’k'i mis k'i’stemtsx.”’ Temi’Lx mu”’ht xé’tsux” hak’- vm. K‘itx mu’hi wusta’yi ts-yai’xaitexk’. K'rts xi’si hi’k’e isti/k'i Is qau’wai s-le‘wi’ ats-yai/xaitexk’. Te’mita xa’meEt-s- hi’tslem tem ma’yexa. ‘‘Hi’k’e a’ muk!wa’Inisla mis tas i/mstE philkwisai’.” Ts-ya’Ik'irx. ‘Klis la* na’k’s wasitala’a.’”’ Temi’Lx muha k’e’a i’mste ilai’. Temi’tx-axa mu™ht yalsai’. Temi’Lx ita’ tslil6’xwéLx pait’sitalist ! as kusti‘tsi, la’ita mis hi’k’e qa*/ltp Loqudi’nx hi’trslem qas kust‘tsi. Temi’Lx-axa k'im yalsai’, temi’- Lx-axa mu2’hi wi'lsx itsai’sik’s. K’itx mu®’hi k’ exk‘ai’m k'i’mhak’s tas hi’tslem. ‘‘ixiya® xii’si na’k’s Lxii’mux” ts-yai’xaitexk’.” Lx-mu’ht i/mste meaé’/lauxam, na’mk’sitx-axa wi'lx itsai’sik’s. K'-mu"’hi ildi’In as hi’tslem a’tas yaxé’tsx ts-ma’hatsk’. ‘Kil hi’te 1a? iltqa’a? K‘tau’k‘ is? It!xai’si ‘k’ h’n hai™’.” I’mste taif muha. 17. Coyote 1n A Hottow TREE? (Told by Thomas Jackson in 1913) Is xa’met-s-pi’tskum tem yai’x-auk’ is hai™ t!itxusai’txai. K’-Liya® xt’si na’k’s ayai’mi. Te’mita LEai’sx as wal k'u’k"* spa‘t qé’xan. Temu®’ha ki’mhak’s ayai’. Temu”’ht k’im itsai’. ‘Liya® tsi*’/mE qa?’tse qaai’x, te’mita hi’k'e meput’waux tas t!i’Ixus. Tem yasau‘yai’nx as wal. ‘‘K’i’hik’sxasxai!”” Temu”’hu k'e’a k'i'k’sai’; te’mita hala’tsi hak’i’m qalpai’ xidii’, tem kets mu”’ha qalpai’ mEpudi’waux as t!i/Ixus. Tem yasau‘yainx as wal. “‘Lti’- msiyusxaya’!”’?> Te’mita muha k’e’a Iti’msiyt. ‘Liya‘-axa na’k’eai xt’si spai’x. Tem k’ets muha tsiqii’xa. ‘‘Haha’, ‘Liya® namk’ Itsa’siyitemts stwi’t. A’yEx a’ tewa’hayayt’sxai!” ° Tem k'rts mu’hti k‘e’a lowa’hayayt. ‘‘Lti/msiyisxaya’ axa!” Tem kets mu™ ha qalpai’ {ti’msiya. “1usi- TO FOLLOW. 2keis + - + -auk-. 8 This story is probably a continuation of a narrative omitted from this volume. According to the Kala- puya version the Frog-Women, enraged at a trick played on them by Coyote, cause a snowstorm to come up. Coyote seeks safety in flight; but seeing that he can not elude the swift wind he crawls into a cedar tree. This type of “Disintegration’’ motif has been found thus far only in northern Cahfornia and Oregon. See Dixon, Maidu Texts, pp. 37-38; Sapir, Takelma Texts, pp. 91 et seq. A similar story was recorded also among the Molala. 4k:- adverbial; -wku suffixed particle . 5 Contracted from ttims?'yuisrai+a’. 6 Literally, ‘Go on, please, become open!”’ FRACHTENBERG] ALSEA I'EXTS AND MYTHS 191 waited for him where he left me. He told me when he left me, ‘Thou _ shalt stay right here; I am going upstream for a little while.’ Thus he told me when he left me. A bear, indeed, seized him!.I did not see it well.” Then the two old people began to cry. Then his father said there, ‘‘The next day I will go to see from where he left thee.’ So (the next day) they went, perhaps three people and the boy. They just had (bows and) arrows. Then they came to where he had left (his younger brother). ‘‘From here (it was) that he left me.’’ So they started out from there. They were now following his footprints. His foot- prints were showing just a little on several places. So one man said; ‘(Do you believe that) just without reason did he do this here?” (Such was) their talk. ‘‘How are we going to track him anywhere ?”’ Now, verily, thus they talked. Then they went home. They were also afraid to follow the bear, because (it was known that) a bear always takes away the people. Then they went home (from) there, and then they came back into the house. The people were beginning to assemble there. ‘‘His tracks were not found at all anywhere.” Thus they kept on speaking after they came back to the house. Now the man whose son had disappeared was told. ‘‘What, indeed, can we do for him? We shall always think of him in our inner minds.”’ Now thus only (it ends). 17. CoyoTEe In A HoLttow TREE One day it snowed exceedingly hard. (Coyote) could not go any- where at all. Then he saw a cedar tree which had a hole below. So he went (into that hole) there and stayed there. He was not inside very long when the snow simply began to fill up gradually (the hole). Then (Coyote) said to the cedar tree, ‘‘Turn thyself around!” And then, verily, it turned around; however, the wind blew again from there as before, and once more the snow gradually filled up (the hole). So he said to the cedar trée again, ‘‘ Pray, close up!”’ There- upon it closed up, indeed. Nowhere was there another hole at all. Then (Coyote) began to laugh. ‘‘Ha ha! the wind will never beat me. Pray, open up again!” Then, verily, (the tree) became open. ‘‘Pray, close up again!” And (the tree) would close once more. 10 15 20 30 30 192 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Ts-stida?’stk emyuk’ te’mita ‘LiyaS lowa’hayayt’sxa-axa. Ha?’- tsE mu™’hi yasauwal‘yai’nx, ‘‘Lowa’hayayi’sxai!” Wa‘ tas la’. iniya’ mela’nxasx k’-la* mu™’ht iltqai’m. Qauwa® la? wahau’hinx, te’mita k*-Liya® 14* iltqa’In. Temu™hii wahau’hinx mehaya’dau k'a™hits!. Temu™hi k’e’a tsqé’wuLx, temu™ hi qaltsixwai’ hapx’- nk’. Te’mita iLiya® 1a? iltqa’a, tem yasau‘yai’nx. ‘‘K’eai’xan, k'm ipiya® 1a? iltqa’ya.” Temu®’ht yasaufyai’nx. ‘‘X-aii qasiiwa’a as k'ack’.” Temu®’hi k‘e’a tsqé’wuLx, temu™’ hi qaltsixwai’ hapr’nk’. iniya® qa?’tsE qaltsi’yux", temu™’ht spa’yisxa. Tem k'rts mu?’hi LEai’sx xas MO6’luptsini’sla. Temu™’ hii yai’x-auk is hai” kuntai’nx temu™hi yasau‘yai’/nx. ‘‘X-aii tslatwa Iqa’alsxam? nisk’.’ Tem- uu’ hi yasaufyai’nx. ‘‘Ai’s xi’si teha’yaytisxam, k’i/nuk"s ? mu" ht ni’sk’ qa’alsxaimi.” Tem mis mu”’ht teha’yayt, tem yasau‘yai’nx. ‘‘Qa’axasxai wa’ qa’Ipex!.”’ Temu®’ht k’e’a hilkwaisai’nx, temu™ hi 16’quti’yutxa hak aitsai’s-G. Temau’x mu"’ht tsxidai’xa. ‘Lauxiya* qa?’tse tsxwati’, te’mIita-axa mu™ht tslikdi’nx, tem-axa mu" hut tsk’ di’diyi. Ha*’tsme-axa wahau’hinx. Wa‘ tas 1a. Itsxalsxai’ mu?’ht ha?’tse. ‘riya’ mrta’/nxasx k’-la? mu™’hd iltqai’xasxam. Temu™ hi taa’xti tsilpai’xasx. Tem hi’k’e yeli’nt!* Ltxuti’nx pEenk’i’sik’s qauwa® hi’k’e ts-te’xk’. Yu’xti ‘Liya‘ a’mta k lila’- hasal, te’mita wi’lx qwula’xt. Tem yasau‘yai’nx. ‘‘Qa’l'k'Exai! Ha"’tsk'ex sin teq k'insti’ypmtst.”” Temu®’hi mis a’mta Lk’ !a’- lhixasx, tem hau’k’s mghaya’nix. Wa‘na’ ii’k’eai na’k'eai. Tem k'rts mu™hi qalpalsxai’, tem-axa mu™hi tk'a’xk’iyisxa. Tem- u’bi mepi’lalxa,t tem hau’k’s .mrhaya’nixa. Te’mita ‘Liya* xe/itk’e ha’nx ni’sk’ik’'s. Tem-auk’ mu®’hi paksal*yai’nx tats- k li’k'ik’. Te’mita wa‘na’ hata’hak’. Tem k’ets mu"’hii ma’yexa. “Xas qtla’xt tsqwa k‘insti’/nx xam* kusi’ns k !i’k's.” ‘niya*® la* iltqa’a. Tem k'rts mu™ht ayai’. ‘Liya® qa?’tsE ya’xau, tem beya’xaiLtx qami’nt tas tsima‘ma’. Tem kets mu"’ha pkitsti’nx, tem tsimai’nx niinsai/nx. Megé?’xat.2 Temu’’hai merya’xaux. iniya® qa®’/tse ya’xau, te’mita Lmai’sx as lpya’tsit, tem k'i’mhak’s ayal’xa. Temu®’hii mis wi’lx itsai’sik’s, temu?’hi qaai’xa. Wa‘na’ hi’- tslem, xa’/meEt taif mukwa‘slitsL6 ya’tsx. Tem pxéltstisai’nx xa’kus mukwa‘slitsLo. ‘‘Hani’k’ ex-n’/n ?”—‘‘ Hak’i’nsk’in © wi’lx.”’—‘‘Te’- MEX-b’n na’k' sau ?”—‘‘Hi’k’ en hau’k’s x'i/lamtxa. K‘in xadiya’- yem tmsi’n mix.” Temu®’hik’e’aihi’yux". ‘‘La-n’n?” ts-yEai’sk’ 1 gaa- TO ENTER, 2k-is + -n + -uku, 27l- TO BE SMALL; -Ent! distributive. 4 plu- TO STAND. 5 Literally, “It has an odor’”’; gémx SCENT, ODOR. 6 Transposed for hiak-ni'skin. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 193 However, upon his fifth (command) it would not come open again. In vain (Coyote) kept on speaking to (the tree). ‘‘Come open!” There was not any (compliance with his request). He did not know what he was going to do (for) himself. He called all beings, but nothing was going to be done. Thereupon he hailed the little old man Sap-Sucker. And then he came to him, indeed, and began to peck from the outside. But he could not accomplish anything, whereupon he said to (Coyote), ‘‘I quit; I can not do anything for thee.” So then (Coyote) told him, ‘‘Thou shalt send the Wood- pecker here.”” And then he came to him, indeed, and began to peck from the outside. He was not pecking long when a hole began to appear. And then (Coyote) saw (the Woodpecker). Thereupon he took a great fancy to him and said, ‘‘Thou shalt put thyself farther in this way.’ But (the Woodpecker) told him, ‘‘After (the hole) shall become bigger a little, I will put myself farther in.’ And then after it became bigger (Coyote) said to him, ‘I wish thou wouldst put thyself in again!’’ So then he did it, indeed, whereupon (Coyote) took hold of him quickly from the inside. And then they two began to fight. They two did not fight long when (Coyote) lost his hold on him, whereupon (the Woodpecker) escaped. In vain he called him back. There was no answer (to his pleadings). Then (Coyote) did various things to himself in vain. He did not know how he was going to help himself. So necessarily he dismembered himself. Just a little at a time he forced all parts. of his (body) outside. He had not yet come out entirely when the Raven arrived. But he said to him: ‘Runaway! Perchance thou mayest steal of me (some of) my (body) parts.’’ And after he had put himself out entirely he began to look around everywhere. There was nobody in sight anywhere. So then he rolled himself around and began to reassemble (his parts). Then he stood for a long time and looked around. However, he could not see well far off. Thereupon he began to feel of his eyes. Verily, on one side (of his face his eye) was gone. So he said, ‘‘The Raven must have stolen one of my eyes.’ He could not do anything. So he went on. He was not going long when he came upon many grasshoppers. So he gathered (some) and tried to eat them. They tasted good. Then he kept on going. He was not going long when he saw a house, whereupon he went there. And when he arrived at the house he went in. The people were gone; only one old woman stayed (there). Then that old woman asked him, ‘‘Whence art thou (coming) ?”—‘‘I have come from afar.’’—‘‘And where art thou going?”—‘‘I just travel all over. I am going to show thee my lunch.’’ Thereupon he gave it to her, indeed. ‘‘What is it?’ (were the) words of the old woman. ‘‘Oh! 96653—20—Bull. 67——13 194 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 as mukwa‘slitsté. ‘‘A’a, tsima‘ma’. Nid/nsit!.”’ Temu™”’ha k’e’a ninsai’nx. ‘‘Hani’k t-n’n ham la’tqa?” !—‘‘A’a, qami’nt tas hi™’k‘i ik'ta’s Lxaya’ts.’—‘‘I’mste ta‘? Tem kin at’/L pkitsi’u.”— “niya’. Xa-'Liya® la*txu’/ndidi. Tai* kwas tka’hitist hi’tslem qas xunt’dinx. Sxas tqaia’ldi pki’ tsitxaist, k'i/nauks ? yixa’yzEm xamé kuha’ms k’ !ik’s.”—‘‘K'eai’sa.”” Temu®’hi k‘e’a imsti/nx. Tem- auk’ mu"’ht k’ts!a’yux® ats-k !i’/k'ik’ tem-axa mu™hid tsk ai/diyu.* 1 Literally, ‘‘ Whence is thy somethingness?”’ 2 kis + -n + -auk-. 3 Jackson was of the opinion that the story contained additional episodes which, however, he did not remember. FRACHTENEERG] ALSEA TEXTS AND MYTHS 195 grasshoppers. Eat it!” Then, verily, she began to eat some. “Whence didst thou obtain them?”—‘‘Oh! there are many right here on that prairie.’’—‘‘Is that so? Then I shall (be able to) gather them close by.”’—‘‘No. Thou wilt not be able to obtain any. Only those people who are one-eyed (can) catch them. If thou desirest to obtain them, I will take off thee one of thy eyes.’’—‘‘All right.” Then, verily, he did this. Then he put her eye inside (his socket) ; whereupon he escaped. 10 15 20 CUSTOMS AND HISTORICAL NARRATIVES 18. GAMES OF THE ALSEA INDIANs ! (Told by William Smith in 1910) I. LPU’PENHAUCT ” SHINNY Na’mk‘auk'ets-axa wi’lymm s-le'wi’, hak au’k’-auk’ ya’tsx kwas na’tk'! tas hi’tslem, temu™’ hi k’i’Lxats tqaia’ldex Lt!awa’it. Te- mau’x xe’Lk’ tsimlana’stiyik’ temu™’ hii q0’tse k’au’xuts iii’. ‘Koil hak ta’ming’ink’ k'ris t!au’txaim.” Ts-yti’lk'aux ats-meElana’sti- yukitx as milhidai’s. Na’mk‘itxas tqaia’ldex It!awa’it, k’au’xus ilai’m kuts-merlana’stiyik ix qau’wis. ‘‘K‘is ta’mEng‘ink’it-s-pi’- tskum k'Lis pi’pEenhattxai’m. 4L-qau’wis k'aii’k’s Ltpt’pEnhatt.” Ts-yo’lk aux atsimlana’stiyuk’. Hamsti* hi’k’e tas 1a? kets ti/it!- hana’tnx. K‘is-axa ti’it!htina’itn tas pa’xt!iyi. K'rts qlita’mx as pi’tskum. ‘‘Na’mk's tsqa’mt!iyisxam stda?’stit-s-pi’tskum, k’is hak’ ta’ming’ ink: k's mu?’hi k‘exk‘ai’m, k's mu™’ht t!autxai’m.” Lla’tqaisxamst-auk’ ts-hai®’k: tas La’mxadot-s-hi’tslem.* ‘‘ Ha’alqa tpa’pEnhatitxai’m.”’ Kis muha k'e’a ‘Liya® qaé?’tse k'ets mu™’hi tsqa’mt!iya as pi’tskum, kis mu™’ha tq!ai’m-sl6 ts-hi’tek’ kati’k's, kis mu™’hi ayai’m-sl6 ts-hi’ tek’ na’k's kis tpi’pEnhatt si/lkustoxs. K'Ets qau’- wis ayai’ as hak‘aii’k'it, kets k'i/mhak’s qau’wis k’exk‘ai’ as hak’- aa’k'it. Kis iniya® qa?’tse k'ets mu®’ht wi’lx as Leya’tsit as hak’ at’k'itauk’slem.t K’is mu?’ha k’exk'ai’m-sl6 ts-hi’tek’. Kis muha tsima’Ln as puxwa‘yai’t!xautoxs,’ kis mu®’/ha pk !a’rn as ko’x" hak'au’. K'is mu”’hi tqixwai’lt!xamt si’lkustoxs. K‘au’- 1 This narrative has again all the earmarks of Smith’s faulty style of narration. Some descriptions are, incomplete and at times hopelessly confused. 2 Was played by men exclusively. Fora full description of this almost universal game, see Stewart Culin American Indian Games, Twenty-fourth Rept. Bur. Amer. Ethn., pp. 616 et seq. 3 Literally, “the children people.” 4 Consists of hak; k-aiik* ACROSS; -t; -awk*; -slem. 5 rwafyait! GOAL. 196 CUSTOMS AND HISTORICAL NARRATIVES 18. GAMES OF THE ALSEA INDIANS I. SHINNY BALL Whenever spring came unto (this) region, (and wherever) the peo- ple lived on (both) sides of the river, they would customarily want to have (some) fun. So the two chiefs would be the ones who would begin to talk. ‘‘We shall commence to play at that time.’ (Such was) the talk of the chiefs of the two tribes. Whenever they desired to have fun, their two chiefs would habitually first begin to talk. “On such a day will we begin to play shinny ball. We will first (go over) to the other side for the purpose of playing shinny.” (Such were) the words of the two chiefs. (Then) all sorts of things would be prepared. The shinny clubs would be fixed oyer. The days would be counted. ‘‘After five days shall come to an end, we will then assemble at that time, and we will commence to play.’ The young people (especially) were glad in their own minds. ‘‘Soon we shall begin to play shinny ball. Then, verily, not long (afterward) the (allotted) days came to an end, (and) now all the people were going to go across in a body, al] the people were about to go in a body (to the place) where shinny playing was to be indulged in by all. First would come the people from the other side; there the people from across would assemble. Then (it was) not going to be long before the villagers, the people from the other side (of the river), would arrive. At last the people would assemble in a body. Then (the space between) the intended goals would be measured, whereupon sticks would be put (into the ground) on both sides (of the field). Then mutual betting would be 197 198 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 xuts qau’wis Lqi’Iquxwai’it!xa kus limlana’stiyisxamstaux.! ‘‘Xa- suda?’stk’'em Itsa’siyitemts,” kis mu®’hi mbyaé’/sauxam xa’/MELi. “K’-ita® i’/mste teqwo’n sin Lqt’xwa.”’ Kis mu™ht k’exk’ai’m-slo ts-hi’tek’. Hak'P’hiriyauk kets 5 saa’dist k'is-axa xam‘, temu®’ht ita® i’mstE as hak‘ai’k‘it saiti’tist tem-axa xam‘.2 K’is mu®’ht tsini’/Ln as pt’penhat. K’-riya‘ qa?’tseE kis mu™’hti tpa’penhaut si/lkustoxs. K‘au’xus° mu™hti ildi’m atsimlana’stiyak itx as Lpt’pEnhatixamt. ‘‘Xa-xe’ilk’e tha- ya’nauwi kuxa’m hi’tslem. K’‘-riya‘ pa’xt!ailt!oxs tas hi’tslem.”’ 10 K’is mu"’ha i’mstE ma’yEexam tsimlana’stiyuk’ kwas xam‘*. Kis mu’ ht i’mstE hamsti* ilti’m tas hi’tslem. ‘‘Liliya’ pa’xt!ailt!oxs. P-tais kus pi’penhai Lpa’xt!ai. x-hi’k’e xe’itk’e t!auwai’txam, liliya’ tsxwa’ta, k’-Liya® Itsi’xudeta’lIn* hi’tslem.” K’is muha tsini’Ln as pu’pEnhat. Sis a’k’eai hi’k’e tsa?’/mr Lpa’xt!atn, k'is 15 tpi’taltn.t Kis hi’k’e hamsti® ha‘pisteri. Hak‘au’ ya’tsi ‘k’as Lpu’pEnhatixamt. K’-riya‘ q4*’tsé k’is mu?’ht halqa’In as pi’penhat. K'rtsmu™hi squlé’-sl6 ts-hi’tek’. Kis muha wustal‘ya’tn. K'rts hau’k's wastal‘ya’mx. K'rts ‘niya® ni’sk’ik’s xii’si LEyai’xayi. K‘Ets 20 hi’ke xe’itk'e haya’nauwilt!xa tas hmhi’mhaxasxamst.? Tem-axa ita’ pan‘wa’Inx. Ts-megami‘ntisk’ tas hi’tslem. Temu®’hi tpi’- penhatt si/lkustpx. Hamsti* hi’k'e mukumi’kwalya‘t’ELi. K‘nrts ‘Liya’ qa?’/tseE Lkumi’kwalilt!xamt sili’kwex, kis k'im mu?’hi 10’qu- tistoxs. K'is mu™ht sqili’m-slo ts-hi’tek’ tas ttsi™’xiilt!xamt. 25 Te’mlita iLiya® qa?’tse k' ets mu™’hii ‘wa’itsxa.° Kis-axa mu®’hi ayai’m-slo ts-hi’tek’ nak’ ‘k’as Itsina’Lnx as pu’penhat. K’‘au’xus mu’ht ilti’matsimlana’stiyakitx. ‘‘P-riya‘ pa’xt!ailt!oxs La’mxadoo.” K’is muha ma’yexam atsimiana’s- tlyik'itx tas xam‘. ‘“‘A’a, i/mstauk’ ita* sin hai™ teqwo’n. P-xe’- 30 itk’e Lhaya’nauwi.” Kis mu?’hi halq&’In as pi’penhad, kis mu”’- ha wastal‘ya’m hau’k’s. Tas lmhi’mhaxasxamst ‘k'sili’kwex. Kets pi’tisxai atsimlana/stiyik’irx. ‘‘Xe’itk'ep thaya’nauwi. Kip itiya’ haxt®’ts plti’? ‘k’pi’n ts!i’niya. P-hi’k'ek’a’axk‘e si’- quitxam.” K‘itxa’s mu™hi tsqé’wuLi qas pt’penhat. Tas himhi’- 35 mhaxasxamst tem-axa tas Itsii"’xwailt!xamt. ‘‘Xe’itk’ep thaya’- nauwi pin ts!i/niya.”’ K'rts mu"’ht hau’k’s wastal‘ya’Inx as pi’- pEnhai. K’'rts mu"’ht tstixwé’It!xa as Lpi’penhatt. ‘‘Pi’n‘wa- xatep!” Ltsii™xwé’lt!xamt as Lpi’pEnhait i’mste. Hau’k’s Lo- wa’stalinx as pi’prnhat. K’‘sts hi’k’e hak'reni’k’eai pi’lsxai tas 1 meEldna’stiy% CHIEF, LEADER. 2 The number of players on each side was not necessarily restricted to 11. 3 tsizut- TO PUSH. 4pt- TO GIVE, TO PAY BLOOD MONEY. FRACHTENBERG] ALSEA TEXTS AND MYTHS 199 started by all. First the two chiefs would bet (against) each other. ‘‘Thou shalt win off me five times,’”’ kept on saying one (of the chiefs). ‘“Similarly, (of) such a (value) shall be my bet.” Now all the people were assembled in abody. (On) one side (there) would be ten and one players, and likewise thus (on) the other side (there) would be ten and one (players). Then the shinny ball would be put on the ground. It was not going to be long before shinny playing would be done by all. Then the two chiefs of the shinny players would begin to talk. ‘‘Thou shalt watch thy people well. The people shall not strike one another.’’ Thus one of their chiefs would say. Now all the people would talk thus: ‘‘We will not strike one another. You shall only hit the shinny ball. We will play care- fully; we will not fight; no person will be often pushed.” At last the ball would be placed on the ground. If any (of the players) was hit very hard, he was usually given blood money. All (the players) were usually fast people. (The shinny players would usually) stand on both sides (of the ball). Now not long (afterward) the shinny ball would be uncovered. All (the players) would stand (arranged in two groups). Now (the ball) would be pursued. It would be followed all over (the field). (It would be hit back and forth, so that) it would not go far anywhere. Those that did the hitting would usually watch one another carefully. Now (the ball) is again shoved back (with a club). The number of the people was (usually) great. Now shinny playing is done by all. All are simply, (good) runners. They would not run after one another for a long time, when the ball would be finally picked up. Now those who are coaching one another would stand (together) ina body. And not long (afterward) a tally would be made. Then all (the players) would go back in a body where the shinny ball was (again) placed on the ground. Now their two chiefs would begin to talk. ‘‘You shall not strike one another, children.” And then (the other) one of their chiefs would say: ‘‘ Yes, such is likewise my opinion. You shall pay strict attention to (the game). Then the ball would be declared free, whereupon it would be pursued every- where. Everybody is trying to hit (the ball) himself. Their chiefs would warn (them): ‘‘You shall watch it carefully. You shall not stand behind your opponents. You shall just stand together.’ Then the ball would come near. (The players) are trying to hit it them- selves and are likewise encouraging one another, ‘‘ You shall always watch your opponents well.’’ Now the ball would be followed all over (the field). The shinny players would be encouraging one an- other, ‘‘Do you shove it!” Thus the shinny players are encouraging one another. The ball is all the time followed everywhere. The 5 mEhimh- reduplicated form of mzh- TO STRIKE. 6 hii- TO SCORE, TO TALLY. 7 The plural form s?7’qul- should have been used here. 200 * BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 hi’tslem tsqauwi’sk’. K’rts muha kumi’kwalilt!xa as tpi’pEn- haut. K’rts xt’si hi’k’e minai’x xwa‘yai’t!xak’s. ‘‘Xe-’iLk ep Lhaya’nausxai!” Kis mu™’hi k’e’a xe’itk’e thaya’naumm tas Itsu- i’xtilt!xamt. K' rts ‘Liya’ qa®’tsE k'Ets mu"’hi ‘wa/itsxa. K'ets i/mstE Lpi’penhait sili’/kwex. Is txatdwai’-slo k' Ets su- da?’stk°'em kus pt’penhatyai’s. K‘rts tqixwai’lt!xa tas hi’tslem ik’ tstIquk’ ,* k'is-axa ts-qa’qat!exk’, k'is-axa a°’qayi.’ K'nts qai’- tsk'it tsimai’s xa’meEt-s-Lqii’xwa. K‘is-axa ita’ k'i’yai ts-Lqi’- xwak’. K‘rts-axa ita® kumtii’s tqixwa’Inx, k’is-axa ita’ Lqixwa’in 10 tsi’tsik’ !, qauwa@ la? k'is tqixwa’In. Ih. LOAT AT.= TARGET-SHOOTING Na’mk’s muha tqat‘at si/lkustoxs, k'i/Lxas mu®’ht ildi’xasxam tsimlana’stiyik'itx. ‘‘L-qat‘atxai’m, kil i’mste t!au’txaim.” Kis mu"’hi ma’yexam atsimlana’stiyuk’itx. ‘‘A’a, kil k’ exk’ai/m is xa’mEt-s-pi’tskum, kil qat‘atxai’m. Kis hak’ ta’ming’ink’ k lis kexk'ai’mi.” K‘i’Lxas mu™’ht kexk‘ai’m. K’‘kEts k’exk’a’yusinx tas tsi’tsik’!. K'rts mutha k’exk‘ai’-slo ts-hi’tek’. ‘‘K’-auk’ ‘hiya’ tsa?’meE ni’sk’Ent! stin qat‘a.’’ Ts-lii’lxasxamsk’ * atsiml- ana’stiyik'itx. K'ismu®’ht ti’tit!hina’In as gat‘a. K'rts tkunkwi’- nx kus sii’lha‘k’, tsaai’ts! ts-la’nk’, kus qat‘a. Imsti‘tit-s-siIha‘k’ ts-la’nk’ k' ets Ikunkwi’Inx pqata‘txus, kus tsaai’ts!. K’is mu®’ha qali’In is ko’x® hak’au’wauk’+ kus qat‘a, ‘Liya‘ tsa?’mE qau’x kus le‘wi’. Na’mk’ets Lemk’ !i’/niInx, k’is metsiya’xwéxam ® kus qatiéa. Kis mu"’hi tsiniyi’In hak’au’wauk’. K'sts muha Lqtxwai’It!- xamt si’/lkustex; tas a°’qayi k’Ets Lqiixwa‘ya’Inx, tas tsi’tsik’! kets Lquxwatya’nx. K’‘i’Lxas mu™’ht qai*hai’m. Hak'i’‘yauk’ tem laqai’stit-s-hi’tslem as Lqat‘axamt, tem ita‘ i’mste hak’ P’‘yauk’-slo6. K'itx mu*’hi wil na‘k's ‘kas kirx qatfatxai’m. K‘i’Lxas mu?’ht Lqi’Lqixwai’it!oxs. K‘i’Lxas mu®’- ha sqili’mi. Kis muha Itsi’tsk’!at si/Ikustoxs. K’is mu?’hi tsitsk !aya’In kus qat‘a. K'Ets qau’wis tsi’tsk’ !atxai kus hak’ 1™’- ‘yauk’ s-le‘wi’. Xa’met-s-hi’tslem tem sida?’st tsi’tsk’ ik’. Ham- stistx hi’k’e i’mste tsi’tsk’ lik’ ts-meqami’ntisk’ as Lqat‘axamtiLx. Temi’Lx mu™ht sqili’. ‘‘K’-a’k'-e’n qau’wis tsk’ !i’txam? A/a, xani’x.”’ Temi/Lx mu™hi k’e’a tsitsk’ !atxai’. K'nts xa’met-s- hi’tslem k'eai’, kis xa’met-s-hi’tslem qalpai’‘m. Na’mk’ kets 39 Jimk: 'i’ninx, k'is tsqatstyi’In. Temu?’hi tsitsk’ !ayi’Inx. Xa’meEt- 15 30 1 Simplified for k-its-tsu’/lquk*; ke-; ts-...k*; tst/lqgu BLANKET. 2 Played by men only. 3 Contracted for ts-teyu’'lzasramsk-. 4 Consists of hak*-; hau EVERYWHERE; -auk-. 5 tsizu- TO SHAKE, TO TREMBLE. FPRACHTENBERG } ALSEA TEXTS AND MYTHS 201 shouts of the people would just sound from everywhere. Then the shinny players would run after one another. (Then the ball) would fall just a little short within the goal. ‘‘Do you watch yourselves carefully!” Then, verily, (the ball) would be carefully watched by those who were encouraging one another. (But) not long (afterward another) tally would be made. Thus they would be playing shinny ball. Sometimes the shinny game would (have to be played) five times. The people usually bet against one another their blankets and their shirts and also dentalia shells. One yard (of dentalia shells) would (make) one bet. Their bets likewise (consisted of) knives. Also bead money was bet; arrows : were likewise bet; all sorts of thmgs were usually bet. Il. SHOOTING AT TARGET WITH ARROWS Before they were about to shoot at the target, their chiefs would commence to talk, ‘‘We will shoot at the target; thus we will play.” Then the chief of (the other people) would say, ‘‘ Yes, we will assemble on one day; we will shoot at the target. At such a time will we come together.’ Then they would assemble. The arrows would be brought together. Then all would assemble in a body. ‘‘Our (dual) targets shall not be very far apart.” (Those) would be the own words of their chiefs. Then the targets would be arranged. Some grass would be tied (together) for a target; its name (was) swamp grass. The swamp grass, the grass (known by) such a name, would be tied (as an) intended target. Then the target would be tied from all sides to a stick not very high (from) the ground. Whenever the target was hit, it would continue to shake. Then (such a stick with a target on it) would be buried on both sides (of the field). Then mutual betting would be done; dentalia shells would be bet; arrows were bet repeatedly. Then they would be ready. Six people were shooting at the target on one side, and likewise (the same number) on the other side. Then they would arrive at where those mentioned (people) were going to shoot at the target. Then they would begin to bet with one another. Then they would stand (ready). Shooting would now be done by all. The target was shot at now. -First (a man) from this side would begin to shoot. One man had five arrows. All the target shooters had the same number of arrows. So they stood (ready). ‘‘Who shall be shooting first? Yes, thou.” Then, indeed, they began to shoot. Whenever one man finished, another man would begin again. Whenever (the target) was hit, (the man who hit it) would be cheered. . And now (the target) 202 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 s-hi’tslem kis mu®’hi tsitsk !ayt’Li, kets ‘Liya’ timk’ !é’ntex. Kis muha qalpai’m qas xa’meEvi. Qlai’tsitxatnx mu™’ht hitsk’ ts-meqami/ntisk’ tas aili’k'i tsi’tsk'!a. Tem tai qas xa’mELI limk’ !é’ntex as qatéa. 5 Temi’tx mu™’ht qalpai’ as hak’i’hi_x-auk’ tsitsk’ !ayt’Lx as qat‘a, te’mita ‘Liya’ Limk’ !é’ntex xii’si. Temu®’hi qalpai’nx qas xa/mELI. Na’mk’ets timk’ !i’ninx, kis tsqatsiyi’tn. Kis mu®’ht qalpa’a qas xa’/mELi. K‘is muha meya’saux xa’meLi. ‘Xani’x xuna’.” Kis mu"’hi k‘e’a tsitsk’ !atxai’m. Xa’met-s-hi’tslem tem 10 hi’k’e tskwai’Lx Itsi’tsk’ !at is tsi’tsik’!. K'rts Lxa ts!um femk’ !é’- ntEx as qat‘a qas hi’tslem sas mu?’hii tsitsk’ !ayi’Lx. K’is mu’ht qalpa’a qas xa’meEvi kis mu™hi tsitsk !atxai’‘m. Na’mk’ k’sts timk’ !é’ntex, kis -tsqatistyi’m. Temu™”hi merya’xaux i’msteE. Kets qlai’tsitxainx mu™hi. Qaii’k'eai hi’k’e tsa*’/mE tskwai’Lx 15 itsi’tsk’ !at is tsi’tsik:!, tem hi’k’e qa?’ltm Limk’ !é’naux as qatéa. Kis muha taxtai’m xa’meExi qalpai’m, kis muh tsitsk !at- xai’m.} I’mstr gami’n philkwai’sex tas hi’tslem. I’mste t!auwai’ tas hi’tslem hak’rqami’n. Na’mk mis meqami’nxa tas hi’tslem, tem 20 i’mstE t!auwai’, temi’Lx qat‘a is tsi’tsik’ !. Ill. ETSI’TSQAUT ? SPEAR THROWING Kets tqingé’Inx kus si’lha‘k’ , na’mk’ k'i’Lxats mu™’ht k‘exk at’. K'i’~xas mu"’hi ildi’xasxam. ‘‘S * G’k’eai hi’k’e tsa®’mE mek’ !i’nt * is tstidai’s, kis qi?/Itr hi’k’e timk’ !é’nauwi qaqa’ tse kus tsi’tsqau.” Kets muha Lxwé’Inx kus tsi’tsqati. K'rts qau’xank’s Lxauwat’- 25 stex kus tsi’tsqat, kets ki/mhak’s k !xwik’ !xwai’lt!xayisinx.® S qat’k’eai hi’k’e tsa*’me tskwai’Li Lxwé’Lxwat is tstidai’s, kis hi‘k'e qa?/Ite timk'!i/nauwi. K‘i/txats mu’ht tsitsqattxat’. Kets mu hi Lxauwai’stEx qau’xank’s as tsi’tsqat. K‘sEts qlai’- tsitxatinx hi®sk’ tas hi’tslem ts-meqami’ntisk’ qas mk’ !é’naux as 30 tsi’tsqat. K‘i/txats mu™’ha i’mste philkwai’sex. Stda?’st-auk’ hak’ ’hi temu®”’hi ita® sida?’st hak’ i?’‘yauk’; tem sati’tist ts-mEq- ami’ntisk'itx. ‘LaLxiyaS mELqu’xwat. 1 And thus the game went on until both sides had spent their arrows. 2 Played by men only. In this kind of archery the target is not stationary, and the players use spears instead of arrows. 3 For sis. 4 Abbreviated from mek: /?’ntzra. ’Lrwé- TO SPEAR: -lt/r reciprocal; -a7 inchoative; -asx accelerative; -inz passive. FRACHTENBERG] ALSEA TEXTS AND MYTHS 903 was shot at. One man would shoot at it, (but) he would not hit it. So in turn the other man would begin. Thenit was counted how many times that one already shot. But only one man had hit the target. Now in turn those from the other side would begin to shoot at the target, but (the first man) did not hit it (even) a little. Then again another man began. Whenever (the target) was hit, (the man who hit it) would be cheered. Now another man was going (to shoot) again. Then one man kept on saying, ‘‘Now thou in turn (shalt shoot).’”’ Then, indeed, he would begin to shoot. One man knew (well) how to shoot with arrows. (And) that man sometimes hit the target twice, as he kept on shooting at it. And then in turn another man would begin to shoot. Whenever (the target) was hit, (the man who hit it) would be cheered. Then thus it kept on going. It would be counted. He who knew how to shoot well with arrows would always keep on hitting the target. Then again another man would exchange (his place); he would now begin to shoot. Thus the people acted long ago. Thus the people from the early (days) had fun. Whenever many people (came together), then (they would) thus play; they (would) shoot at the target with arrows. Ill. SPEAR THROWING Some grass would be tied (together), whenever they came together. Then they would begin to talk. ‘‘If anybody (knows) well how to spear the salmon, he will be the one who will always hit the target.’’ Then that target would be speared. The target would be thrown up high (and) would be speared there with (spears). If anybody knew well how to spear the salmon, he would always hit it. Then they would throw the spears (at the target). The target would be thrown up high. It was usually counted how much was the number of the people who were hitting the target. Now thus they would act. Five (people would be) on one side and likewise five (people) on the other side; and ten (was) their (entire) number. They did not (place any) bets. 10 15 30 204 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 IV. ETSI’TSIQHANAUT ! CUP-AND-PIN GAME Na’mk'rts-axa tsqé’wyem kus 6’xun,’ kis mu"’hd Itsi’tsiqhanatt si‘lkustoxs. K'rts hi’ke k'exk‘ai’ tas hi’tslem. Kets qa?’ltr hi‘k’'e mis gamli’s kets vhilkwai’sinx. K'ets qlai’tsitxainx muha. K’'sts qas xa’met-s-hi’tslem tsa?’/mEe_ tskwai’Lx Itsi’- tsiqhanait. K'ELxa’ts mu®’ht k’exk‘ai’. ‘‘Tsa?’mxr_ hi’k’e hai- haya‘tit-s-mtsk'i’s ‘k’*qwo’nha‘L Lin t!auyai’s.”’ Na’mk auk’eEts- axa wi’lykm xa’m&t-s-0’xun, kis i’mstE It!auwa/it si/lkustoxs, la’Ita mis qé’k'iya tem hi’k’e tsa?’mp 1a?, na’mk’ets It !auyai’snx i’/mstz, la’Ita mis hi’k’e hamsti* qas hi’tslem k‘a’ts!itx-auk’ ts-hai"’k’. Xa’met-s-hi’tslem kets hi’k'e tsa?’mE tskwai’Lx. K‘kEts qlai’- tsitxatnx. Namk’ k‘i’Lxats mu®’ht k'exk‘ai’, k'Ets qas xa’mEt-s- hi’tslem qlai’tsitxanx. ‘Liya‘® tsai?’/mE mEqami‘nt tskwai’Lx a Itsi’- tsiqhanatt. K’is mu?’ht q6’tse LEya’sauln tsa*’meE hi’k’e Lqé’tk ix a ltsi’tsiqhanatt. Suta®’stit-s-hi’tslem k’i’Lxats pilai’x, kis-axa ita suda?’st hak’ i’‘yauk’. K‘i/txats mu?’hit tsi’tsiqhanaitxar’. Kets muha ti’it!htina’Inx kus tsi’tsiqhanat, kus q!ayil* ts-la’- mxadook’. K'au’k' ets qliti’Inx k6’k" is k6’x", kis hak’i’m qali’ is tsk'exé’yi. Hi’k'e hamsti* i/mstx tiwi’t !hintex kuts-tsi’tsiqhanat.- Kix. V. LEYA’’HATs /IT ? GUESSING GAME Mar’liyaux xe’Lkit-s-hi’tslem melana’tstiya. Na’mk’ k’'i’Lxas tqaia’Idex LEya”’hats!it, kK'au’xus muha ildi’m. ‘Kil ya™ts!- ai’m ta’menk’ink’.”” K’‘i/txas mu®’/hi k’exk’ai’m, k‘i/Lxas mu?’hi Lqu’Lqixwai'lt!oxs. K'au’xuts mu’hti meya’sauxa as melana’- stiyt. ‘‘St-xe’itk’e hi’k’e haya’nauwitt !oxs, hi’k’e xe’iLk'e t !awa’- itxam.” K’'i/Lxas mu™hi tqi’tqixwai’It!xam. Tas a®’qayi kets Lqi’xwa‘yalnx, k'is-axa tas k’i’yai, kis-axa tsi’tsk !iyust!, kis-axa ita® tsi’tsik’ !, k'is-axa k'im ts-mi’kuts!Gk’. K‘i’Lxas mu™’ht ya™- ts!ai’m tas lui’lat* ‘‘P-riya® yai’tsxawi’It!oxs, p-hi’k’e xe’itk’e tlawai’txam. ‘iniya’ i’k’eai tsa’msit-s-hi’tslem, xa’mtet s-milhi- dai’s. I’mstr k'lis hi’k’e xe’itk’e t!awai’txam.” K’‘i/txas muha ya™tslai’m. Temu™hi tkwi’ntsinst® ats-qa*’alt-auk’. Tem-auk’ 1 No clear conception of the nature of this game can be gained from Smith’s description, nor was he able to describe it to me clearly in English. It seems to have been a variety of the cup-and-pin game. 2 That is to say, the month for playing this game. The Alsea divided the year into periods corresponding more or less to our months. The name of each month was usually determined by the particular berries picked or by the varieties of games played during the period. Thus, February was called “the month _ for spearing’’; March was known as ‘‘the month for top spinning’’; April was referred to as “the month for rolling hoops’”’; May was called “the month for picking salmonbherries”’; July was indicated as the “month for picking salal-berries,”’ etc. 3 Played by men only. Smith’s description of this game is lacking in clearness and completeness. See Culin, op. cit., pp. 239 et seq. 4 Transposed for tzyd’lat. 5 Should have been tkatni’tsant. FRACHTENBERG | ALSEA TEXTS AND MYTHS 205 IV. THE CUP-AND-PIN GAME Whenever the (appointed) month came again, the cup-and-pin game would be played by all. The people would just come together. Usually when night (came, this game) would be played. Then (the score) would be counted. One man usually knew well how to play the cup-and-pin game. Then they would assemble. ‘‘Our game is a very big thing to us.’ Whenever (that) one month would come again, such a fun would be had by all, because (according to) tradi- tion it was a very (big) thing whenever fun was had with such (a game), since simply all the people believed in it. One man usually knew it very (well). (The score) would be counted. Whenever (the players) came together, one man would usually count (the score). Not very many (people) knew (about) the cup-and-pin game. So he was always spoken of (who) understood well the cup-and-pin game. Five people would usually sit Gown (on one side) and likewise five on the other side. Then they would begin to play the cup-and-pin game. Now (first) the cup would be fixed; (it consisted of) the blos- soms of skunk cabbage. (These) were pierced in the middle with a stick and were tied there with a string. All (the people) made their cups thus. V. THE GUESSING GAME Suppose two men are chiefs. (So) whenever they would want to play the guessing game they two would begin to talk (first). ‘‘We will play the guessing game at such a time.” Then they would assemble and would begin to bet against one another. Then the two chiefs would be saying, ‘‘We two will watch each other well; (we two) will play truthfully.” Then they would place their mutual bets. Dentalia were habitually bet, and also knives; likewise guns, and also arrows; similarly (they would bet) their bows. Then those who had been talking would begin to play the guessing game. ‘‘You shall not (do) various (tricks) to each other; you shall just play truthfully. - Nobody (here belongs to) a different tribe; we are (all from) one (and the same) place. For that reason we will play truth- fully.’ Then they would begin to play the guessing game. Now (one side) has a black (painted) stick. And likewise (the people) 206 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 ita’ hak'i’m! i’/mste mu™’hti. Kets hi’k’e hamsti* qlai’tsitxainx ats-Lq0’xwak'itx. ‘‘K’-imsti‘t ts-meqami’ntisk’ sxas Itsa’siyudi,”’ k'au’xuts i’mstk yOo’latxa a Its!i/nilt!ena’t. Saiti’tist hi’k’e hamsti® hak’ @’hiriyauk’ tem hak'’hiriyauk’ tem saii’tist ita’? ‘‘K’-im- 5 stift ts-mEqami‘ntisk’ lis t!au’txaim,” k’au’xuts yali’It!xaux. ‘‘K’- imsti*t ts-mEqami’ntisk’ a°’qayii sxas Itsa’siyudi.”” K’au’xuts mu®’- ha Ltqt’Lqtixwai’'it!xa. ‘Xa-ttsa’siyndi sin tsi’tsik’!. K’-hi’ke taif tsi’tsik’ !stin Lqt’xwa.”’ Temau’x mu™hi xitsa’ xe’LK eri k au’- xus k'i’yai ts-tqi’xwak’. K’i’/txats muha ya™ts!ai’. K‘i’txats 10 mu ht tsa’tsasilt!xa. Hamsti* hi’k’e tas Limtsa’lhixamt. Kets hi’k'e hak’rni’k’-slo pi’tisxai tas hi’tslem ts-pi’tisxamsk’. K’‘Ets sau’tist kus qo’ila k'is-axa xe’Lk’. K rts imsti*t ts-mEqami‘ntisk’. K'is mu?’ht ya" ts !ai’m xa’met-s-hi’tslem. K’ismu"’hi tesina’in. Kets mu™hi qelmi’xa. Kis mu?’hd Ita’smin. Xa’met-s-hi’tslem 15 k'Eets psi/nk’xek'em hilai’. Kis mu"’ht qalpai’ hak’ ™‘yauk’ s-le- ‘wi’. K’ets hilai’ tsi’/nk’'xek'em. K’‘Ets ta’ming’ink k'rts mu"’ha himk’ !i’ninx. Kets qlai’tsitxainx mu™ht. Xa’met-s-hi’tslem kts satida?’stk'em hilai’. Qas hi’k’e tsa?’/mE tskwai’Lx teya™’ha- ts!it. Kis mu®’hi qalpai’m qalmi’m hak’ i’‘yauk’-slé. K'rts Lxa 20 tai® tsim hilai’ kus hi’tsleam. Tas limtsa’lhixamt as trya”’hats!it. Tamu" ho. VI. ETSAU’TSUWAUCT * DICE GAME Na’mk auxauts muha qaihai’, k'au’xuts tit !htnai’nx ats-pqo’- ilatxusk’. K'au’xuts hi’k°e qas meqami’nt qas hi’tslem Lhaya’- naux. K‘au’xuts mu”’ha k !itsxa’yisxa.* Temau’x hi’k e mela’nx 25 hamsti® qas hi’tslem, mi/saux hi’k’e tsa*/mk Iqé’tk’ éx Itsati’tstwait. Kets hi’k'e hak'au® k’exk'ai’ tas hi’tslem, k'au’xaii Lhalda’iIn, la’Itasaux hi’k’e tsa?’mE tskwai’Lx Itsai’tsiwatt. Krts xa’mEt- s-hi’tslem kEts meya’saux. ‘‘K’mn meELqt’xwaxam ‘k’q6d’tse.” Kets i’mste lii’lxasxamst si/lkustex. ‘‘Teqwo’n k'in xttsa’ 30 MELqU’xwaxam ‘k’qOd’tsE.” Hamsti* hi’k’e tas hi’tslem k’Ets i’mste ilar’. K’au’xuts mu™’ha qaithai’. K’ets hi’k’e k'a’axk’e kul‘ai’x kus pELqut’xwatxus. K'au’xuts mu®’ht pilai’. K'rts qas xe’Lk'it-s- hi’tslem Lqa’minx® kus qgo’ila. K’au’xuts qaqa’tsr qlai’tsitxanx, 35 na’mk‘auxuts mu®’hi tsati’tsiwatitxai’. Kets hilai’ kus xa’m£zi. 1Contracted for hak-ek-in'hiyem. 2 The number of players on each side is not definitely fixed, nor is it necessary that each side have the same number. - 3 One of the several varieties of dice games played by the North American Indians. It was played among the Alsea by two players, using four dice or cards. These dice were wooden sticks about 6 inches long, flat on one side while the other side was rounded and tapered somewhat toward both ends. The sticks were marked in sets of two, one called g@’alf MALE and the other mzsha'lsla or mukwassli FEMALE. 4tatsx- TO SPREAD. 5 Literally, ‘‘ make many.” FRACHTENBRRG J ' ALSEA TEXTS AND MYTHS 207 from the other side (have) such (a stick). All their bets are (first) counted. ‘‘It will be such an amount which thou shalt win,” thus the two mutual opponents would talk. (The number of) all the (players) on one side would be 10, and likewise 10 people were usually on the other side. ‘‘(In) such numbers will we play (on each side), they two would talk to each other. ‘‘Such an amount of dentalia shells shalt thou win.” Then two (people) would bet each other: ‘‘Thou shalt wm (of me) my arrows. Qur (dual) bet shall (consist of) arrows only.” Then in turn two (other) people would (place) knives as their bet. Then they would begin to play the guessing game. Then they would win from one another. All those (players were usually) singing. The noise of the people would sound all over. (They) would have ten and two tally sticks. Such would be their number. Now one man would begin to play. (He would arrange the sticks in his hands behind his back and would then rest them on the ground.) Then he would be pointed at. (If his opponent made a correct guess, the other side) would obtain possession of the guessing sticks. There- upon (the other player) would be guessed at. One man (who was doing all the guessing) would miss three times. Then another man from this side (would take up the guessing). (But) he would miss four times. At last (after) this (the fourth) time (the player who had possession of the guessing sticks) was hit. Then a tally would be kept. One man would five times (in succession) succeed in keep- ing possession Of the sticks. He usually was an expert at the guessing game. Finally (a player) from the other side would in turn obtain possession of the guessing sticks. That man would sometimes only twice obtain tally sticks. During a guessing game the players were usually smging. Only here (it ends). VI. THE DICE GAME Whenever two (people) got ready (to play the dice game), they two (would first) make their future tally sticks. Many (would be) the people who would watch them two. Now they two spread (their) own (playmg mats). All the people knew (of) those two that they knew well how to play the dice game. From everywhere the people would come together, so that they two might be watched, because they two simply knew well how to play the dice game. Then one man would keep on saying, ‘‘I shall bet on him.’’ Thus they would be talking among themselves. ‘‘And I, on my part, will bet on him.” All the people would speak thus. Then they two would get ready. The intended bets would lay together. Then they two would sit down. Two people usually counted the tally sticks. They two were the ones who usually counted them whenever two (men) were playing the dice game. 10 15 20 25 30 208 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Kets Lxa taif xam* pa’stex kus qo’ila. K’rts Ltemk'!i’niyai. Kis muha galpai’m xa/meEzi, k’ets hilai’ ma”’Hi suda*’stk'em. K'is— axa muha galpai’m xa’meEvi. K’‘ets hilai’ mt®’hi faqai’stk’em. K‘is-axa qalpai’m as tas xam*. K’'rts xa hilai’ psi’nk’ !xek’em laqai’stk’'em ‘as tas xam*. K‘au’xuts mu™ht metsad’tstiwaitxai’. K'au’xuts wha’lditxatinx. K‘is-axa mu™’hi qalpai’m tas xam‘; kets hi’k’e tsi?’me hilai’ qa?’/tse. K’rts a’mtanx kus qo’ila. Tsa’/nk’xatsuxt ts-mrEgqami’ntisk’ kus tsati’tsiwat, tem hi’ke hamsti® t!zma/sEx. Xe’Lk’ ELiyaux LEya’sauinx qa’altsuxs temau’- x-axa xe’Lk’ ELI tem LEya’sauInx tsa’sidiu. Temi’Lx mu?’hi tsat’- tsiwati kwas_ tsi’nk’xatsuxtit-s-tsati’tsiwati. Temu®’hi qlai’tsit- xatinx kus qo’ila. Sad’tist tem-axa xe’Lk’ ats-qo’ilak’itx kus Itsati’- tsiwait. Qa?/ltm hi’k’e nii’ns ts-La’qusink’ k'au’xuts la’tsxax, na’- mk‘auxuts tsai’tstiwati. Na’mk’ets qauxa’nk’s tqwai’xk iliyad kus qa’altsuxs, k' Ets xe’Lk’ ihi/Inx kus qo’ila. Na’mk’Ets xe’Lk’ Lpi”’- tqayu, kis ihi’In xe’Lk’ kus qo’ila.. K’Eets ttqwaya’xk iltxa kwas xam‘, k'ets xam* pi"’tqax, k'Ets ‘Liya® ihi’ypemux" kus qo’ila. Na’- mk'rts hi’k’e hamsti® tpi"’qayit!mm, kis tsti’nk xatsuxtit-s-qo’ila ihi’in. Temu’ht k'ets tqwai’xk ili’yit!em, kis tst’nk xatsuxtit- s-qo’ilta ihi’n. K'rts laa’mtiyai kus qo’ila, kis Itsa’styisxam kus hi’tslem. VII. LXA/LXAUYAUT ? WHIPPING-TOP K'i‘txats mu"’hi k’exk'ai’, k'irxats mu*’ht ila’. ‘“‘K’ul Lxa’- Lxadyattxai’m.” K'i/Lxats mu"’hi meLxa’Lxatiyatitxai’. Wat ts- t!é’xk’ Ltiwi’t !‘wansxamsk’ tem Itiwi’t!‘wanInx Lxa’/Lxatiyat, la’Ita mis hi’k’e tsa®/mEe tskwai’Lx limkwai’txamt* qas wal ts-t!é’xk’. Is i’/mste tem hi’k’e hamsti® qas hi’tslem xtiwi’t!‘wanx, la’ita mis hi’k"e tsa?/mE aqi‘*t Lxa/Lxatiyaisxamsk’. Kus i’stekwal LXa/Lxatiyatsxamsk’, wal ts-t!é’xk’. I’mstr tem hi’k’e qas hi’tslem qas hamsti? Lxa/Lxaiiyaix. ‘LaLxiya’ meEnqii’xwat. K’i’mhak’s mu™’ ha wuli’tsx. VIIl. LOWA’SAT SPINNING-TOP Kets Ltowa/sat sili’/kwex. Hi’k’e hamsti® tas hi’tslem tem-axa ita’ La‘mxadoo k’i’Lxats mu?’hi wa’satxai. K'xts hi’k e mEqami’nt k'a’xk'ex tas hi’tslem, k’Ets Lowa’sat sili/kwex. Na’mk'eEts-axa mama’taux‘ kus 6’xun, kis muha lowa’sat sili’kwex. Tem 1 The compound numeral has been dismembered here into its component elements; it should have been psi'nLx tagai'stk*em. 2 The tops used in this particular game were made of cedar knots and were round, not unlike the whipping tops used by the Crow and Cheyenne Indians. They were kept in motion by whipping with a small quirt. 3 Literally, “How to dance’’; kiit- TO DANCE. 4 For med’ mataur; @'’mta ENTIRELY. FRACHTENBERG] ALSEA TEXTS AND MYTHS’ 209 Then one of the players would lose. Sometimes only one tally stick would be left. He would be hit (too often). Then in turn (the other) one would lose about five times (in succession). So again the (other) one (player) would commence (to play). He would prob- ably lose six times. Then the other one would (resume) again. That one would sometimes lose eight times. (Still) they two would keep on playing the dice game. They two would be watched con- tinually. Now again this one would begin to (play); he would just be losing for a very long time. (At last) he took away all the tally sticks (from his opponent). The dice were four in number, and each was painted. Two of them (painted similarly) were spoken of as males, while, on the other hand, two were spoken of as females. Now they always played the dice game with four dice. And the tally sticks were always counted (by some one not playing). The dice players had ten and two tally sticks. The two (dice players) always spread out (in front of them) hides of elk whenever they two played the dice game. Whenever the two male (dice) happened to fall with marks up (the player who threw them) would be given two tally sticks. Whenever two (dice) hap- pened to fall with (their mark) turned down, he would be given two tally sticks. Whenever one (die) would fall with face down while the other one fell with face up, he would not be given any tally sticks. Whenever all (the dice) fell with face up, he would be given four tally sticks. And when (they) fell with face down, he would be given four tally sticks. When all the tally sticks (of one player) were gone, that man would lose (the game). VII. WHIPPING TOP Now they would assemble; whereupon they would talk. ‘‘We will whip tops.” Then they would begin to whip the tops. The tops were fixed, being made of cedar knots, because the cedar knots had the property of whirling well. For that reason all the people made them (out of cedar knots), because tops made out of (cedar knots) were very good. (For that reason they used) tops made out of such (material, namely) of cedar knots. Thus, then, all the people were whirling tops. They did not bet. Now here it ends. VIII. SPINNING TOP Everybody was spinning tops. All the (grown-up) people and also the children would spin tops. Whenever many people came together they would all spin tops. As long as the (appointed) month (had not yet) gone entirely, everybody would spin tops. Now the tops were 96653 —20—Bull. 67-——14 10 15 20 25 210 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Itiwi’t !‘waninx kus wa’sa, kus kuxwaa’ti ts-l6’xlok’ tem-axa ita‘ qalxa‘tsit! ts-l0’xloxk’ tem-axa ita‘ kus p6’q? ts-10’xloxk’. K‘xts 1o’palnx! kus wa’sa, kis mu™’hi kiidai’m kus wa/sa. I/mstE tt !auyai’sinx kus wa’sa. IX. LPA’PESXAUT CAT’S CRADLE K' ets qau’wis kus la’mxad6o pa’pEsxaiitxai’. K‘is mu™’hi yas- aufya’In kus ma’hats. ‘“‘iLaxiya® tskwai’Lx. Xa-Lhaya’nauwi, kin pa’pEsxatitxai’m.” Tsimyra’insk’ as ma’hats. ‘‘Xa-Lhaya’nauwi kin ti’it!hina’a kus mek’ila‘t’, Xa-Lthaya’nauwi kin ti’at!hiina’a kus itsai’s tem-axa ita® kus k!a1’ tem-axa ita‘ kus mext’n.” K'sgts muha pa’pEsxattxai’ hi’k’e hamsti® kus hi’tslem. Kets hi’ke hamsti® tsiya’sex? kus hi’tslem ts-pa’pesxatk’. Tsqali’m ts-ra’- qusink’ i’stekwal Ipa’pesxatisxamsk’. Na’mk’Ets Lpa’pEsxait si/IkustEx, k'rts hamsti® hi’k'e qauwa* la? Itiwi’t!‘waninx: k ea?/- k'elati tem ita® Itiwi’t!"waninx kus q6®’q" tem ita‘ kus pitskuli‘ni‘, hamsti® hi’k'e kus kaka’ya‘; Itiwi’t!‘waninx kus mukwa/Itsi‘t’ tem ita’ kus mi’q!" tem ita’ kus “‘wa'wa‘. Hamsti* hi’ke tas la? itiwi’- t!‘waninx, k' rts mu®’ht Lqa’pEsxait si/lkustEx. X. LXE/XELTAUT ? GRACE STICKS Kets gé/ltex* qau’xak"*® hakau’. K’rts muha qaihai’-slo ts-hi’tek’. K’rts mu"’hi k’exk‘ai’ tas tsa’siddo, k Ets mu®’/hi Lxé’- xEltait si‘lkustex. K’rts mu™hi halqa’inx, kets mu™’ht hau’k's astal'ya’/inx. K'rts mu®’hti kumi’kwal‘ya’Inx. Na’mk'srts xeldi’- Inx ni’sk'ik’s, kis Leyai’xayisxam ni’sk'ik’s, kis ki’/mhak’s -wusita’In. K‘i’txats i’mste tsa/siit!xa. K'rts ‘riya® hamstié pilskwi’tsit kus hak’ ’‘yauk’ s-le‘wi’. K'i/Lxats mu”’ht xé’xeltai- txai’. Tsa’siddo ts-t!auyai’sk’ xitsa’. I’mstm tai’ kus tsa’sid6 ts-t!auyai’sk’ xitsa’.® 1?pu- TO RUB BETWEEN HANDS. 2tsis- TO OBTAIN, TO SUPPLY. 3 Smith forgot again the real object of this narration and failed to describe the game. Judging from a description obtained from him in English, this game may be best compared to the game of “grace-sticks”’ or “grace-hoops” played by the children in some parts of the United States. Two short sticks are linked together by means of a string about 4inches long. These sticks are thrown up high into the air and as they descend the player tries to catch them on the string and toss them up again. This game was played by women exclusively. 4 qal- TO TIE. 5 Dissimilated for gauz-uku. 6 This narrative by no means exhausts all the games known to the Alsea Indians. Among those that Smith failed to enumerate may be mentioned stilt-walking, hoop-rolling, etc. FRACHTENBERG ] ALSEA TEXTS AND MYTHS Nae made (of) spruce bark and also (of) alder bark and likewise of fir bark. The top was usually rubbed between the hands, whereupon it would begin to whirl. Thus fun was had with a spinning top. IX. CAT’S CRADLE First the children would play the game of cat’s cradle. Then a child would be told: ‘‘Thou dost not know it. Thou shalt watch; I will amuse (myself) with the game of cat’s cradle.” (Thus) a child would be told: ‘‘Thou shalt watch (while) I am going to make a crane. Thou shalt watch (as) I will make a house and also dead timber and likewise a salmon trap.” Now all the people would (amuse them- selves with) the game of cat’s cradle. All the people would supply (themselves with) their (own) cat’s cradles. Such cradles were made out of willow bark. Whenever all the people were playing the game of cat’s cradle, all sorts of things would be made (by them): Fish traps; also swans would be made, and sand-hill cranes; all (sorts of) birds; eagles were made and also vultures and likewise owls. All sorts of things were made whenever the game of cat’s cradle was iadulged in by all the people. X. GRACE STICKS (The people) would tie (two sticks) on both ends. Then they would be ready. Now the women would assemble, and the game of grace sticks would be played by all. (The sticks) would now be de- clared free; whereupon they would be followed everywhere. They would be run after repeatedly. Whenever they were thrown far (and) whenever they would go far, they would be followed there. Thus they would win from one another. The players on one side would not all be strong. Then they would play the game with the grace sticks. (This) was a game on the part of the women. This was a game on the part of the women only. 10 20 25 30 35 O12 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 19. THe Bic Fire? (Told by William Smith in 1910) Te’ma‘L-axa yala’sau hak'iKwa’s, mis qami’n tke'lits!i s-le‘wi’; sin tas? tem-axa sin Lif tem-axa sin hat!, tem sin ta™ ts-Li’yak tem mu"’hi sin ta* ts-mti’tskak’ tem ts-la’qask’ *—psi’nLx ts- mukwa‘stELik’—tem-axa xa’mELi tsumkwa‘stELik’ xam ma/hatsk’, tem-axa xa/mMELIi_ ts-mukwa‘stELik’ xe’Lk’ ts-ma’hatsk’,? tem-axa xa/mMELI tsumkwa‘steLik’ tem psi’nLx ts-ma’hatsk’; tai® mu”’hu ts-mrqami’/ntisk’. Tem mihi mergé‘yaux s-le‘wi’. Te’min ma’hats is ta’ming’ ink’. Tema’‘, mu®’/ht mpya’xauxa. Las qau’x as pi’tskum,® te’mita qamlisiiwitxai’. Temi’Lx mu"’ht meya’- sauxa. ‘‘K’-hiliya® na’k's ni’sk k's ayai’m. Intsk'i’s hi’tx tsa*ti kis hilkwisa’a qas le‘wi’?” K‘i/txats i’mste yo’la. ‘‘K it hi’ke qxenk’sai’m Ltowai’sk’ik’s,® Lis k'im tkellts!i’yisxam.” Temi’Lx muha k‘e’a tkelits!i’yisxa kim. Temu’hi qamli’ s-le'wi’. Hi’k'e mepa’halauxa ts-hainai’sk’ as pi’tskum. ‘Liya‘ aqa‘tit-s- intsk’i’s k'is hilkwisa’a qas le‘wi’; Lk ili’t!a kis atili’m. Temu™hu qamli’ s-le‘wi’. Hata’me hi’k’e ya’lal tas Lk ili’t!a, mis mu™hu qamli’-sl6. Tkelits!i’s ‘k'atiri’. Lqé*’hiyi s-le‘wi’, hata’me hi’k’e Lpa’haliya s-le‘wi’. K’rts Leyai’xayi kus Lk‘ili’t!a. Nak’ k Ets sipa’yi, kis kim tkelits!i’m. Hata’me hi’k’e ya’lal ta’ Lk ili’t!a, hata’meE hi’k'e tsk6’la ts-pi’tsxamsk’. ‘‘K’-liltya‘ na’k’s ayai’mi, k'in hi’k'e tas hi®’k'i itsai’m a’lik'an.”” Tem mmya’sauxa sin ta. K-tittya’ na’mk’ na’k's ayai’m. Tke’lits!axa is le‘wi’.” Wi'lx muha kus yai’xaitxak’s ku Lk‘ili’t!a. Temu’ht hi’k’e Lqé’ hiya s-le‘wi’, hata’mr hi’ke tpa’haliyai s-le‘wi’. Te’mita iLiya® qa?’/tsE mis LEai’stnx as nt’ns haluwi’k'sautxau ‘kas na’tk''. Temu™ ha k’ !6’qudiyi’Lx tsi’tsk’ !tyust!=xk’ qa’sin ta@. Temu?’ha qa’sin ta®* ts-mi’tsk'ak’ tem k !oqudi’yaLx xuttsa’ tsi’tsk !iyust!- Exk. Tem hi’ke k'im pli’ a/lik'an as ni’ns. Te’maux mu™’hi k'i/mhak’s ayai’, temau’x mu?’hii tsi’tsk !ayitx, temau’x muha Lxamnai’nx k'im. Tkelits!ist as nii’ns ts-peli’‘prlik’, tem-axa Ita® ts-si’yak’ tke/Iits!itsit. Temu?’hi Lud’ Inx tem tsisa’Inx hamsti* hik’ e ts-hats !7/lalk; temu”’ht haihaitsau‘ya’/Inx® Lk ilt !i’sik’s. ‘Liya‘ at’tis k0’x" Leya’tsit sili’/kwex. K6’k* hi’k'e Leya’tsit sili’kwex is i/nais. Hata’me hi’k’e tas kaka’ya‘ ya’tal tas Lk'ili’t!a. Hi’k'e tqe"’ hiya s-le‘wi’. Wasna’ hi’k'e as pi’tskum. Hi’k’e hamsti® tkn’lits!axa 1 It is interesting to note that the same story was obtained among the Coos as a Creation myth, See Frachtenberg, Coos Texts, p.52. This fire, which raged over a large part of Oregon, took place some sixty years ago, and traces of it can still be seen. 2 The plural form ¢ts-és@’siduk- would have been more proper. 3 The plural form fs-t1’mzaddok- would have been more proper. 4 He was about 14 years old. 5 Literally, ‘‘the sun was high.” 6 The present site of the Cape Ceteha lighthouse. 1 For tas, 8 Reduplicated stem hai/s- TO CARRY, TO BRING. FRACHTENBERG ] ALSEA TEXTS AND MYTHS oa 19. Toe Bie Fire We were coming back from Siuslaw, when, long ago, the world was in flames. (The party consisted of) my father and my mother and also my elder brother, and my father’s mother and my father’s younger brother and his wives—he had three wives—and also one child of one of his wives, and likewise two children of (the other) one of his wives and, moreover, three children of (another) one of his wives; (such) only was the number of (the party). Then it seemed to be getting dark all over. And I was young at that time. We kept on going. Although the sun stood high, nevertheless it threatened to get dark. Then they kept on saying: ‘‘We will not go far anywhere. What on earth is nature going todo?” Thus they would talk. ‘‘We will just go down to Ltdwai’sk’, (and) we will build our own fire there.” Then, verily, they built their own fire there. And then darkness fell all over the world. The surface of the sun just kept on getting red. The universe was not going to enact a good thing; (a) fire was begin- ning to approach. Then it got dark all over. The fire seemed to be flying in all directions as soon as darkness enveloped the world. That spoken-of big fire was coming. It became dark all over; the world seemed to begetting red. The fire was falling (all around us). Wher- ever it would drop (another) fire would start there. The fire seemed to be flying in all directions; its crackling just seemed to make a roaring noise. ‘‘We will not go anywhere; we will just stay motion- less right here’’ Then my father kept on saying: ‘‘We will never go anywhere. The world is on fire.’ Then the fire came to the trail. It was just dark all over; the world just seemed to be getting red. But (it was) not long before some elks were seen coming downstream along that river. There- upon my father took his gun for them. Then, on his part, my father’s younger brother reached for his gun (also). But the elks just stood there motionless. So they two went there and began to shoot at them, whereupon they two killed one (elk) there. The elk’s hair was partially burned and also his legs were partially burned. Then (the elk) was skinned and all his flesh was distributed, whereupon it was carried to the fire. The people did not remain near the woods. Everybody was staying (near) the ocean on the beach. The fire was flying around just like the birds. It was just dark all over. The sun had disappeared. All the hills were on fire. Even the hills 10 15 20 bo Or ol QW 35 214 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 kus tsk'i’tsi. Las k6’k" kus tsk'i?’tsi, te’mita tkn’lits!axa, mis muha wi’lx ki’k"s a Lk'ili’t!a. Hi’ke na* ts-qau’xatisk’ tas kots ts-k' !é’pauk’ tkelits!i’sk’.t ‘“‘Koil la® hi’te tsa‘ti iltqai’xasxam*? K’-a’k’-»’n hai’ts wi'li, kis qaii Lea’lautemts?”—“A’a, O’k eai hi’te tsafti k'au’k's ? wat ts-k'a’ltsak’, k'is ‘Liya® ayai’m k’i/lik’s?” K'i/Lxats i/mstE yo’latxa, na’mk'ets qamli’ is le‘wi’. Hata’mxr hi’k'e tsko/la s-le‘wi’ Lk ili’t!a ts-pi/tisxamsk’. “Tem k‘ir hi’k’e mu”’hi itsai’mi. Kit hi’te 1é* mu’ht na’k’s ayai’mi?”’ K' ets a/niyux" a’sin ti’k'ext. Ts-hi’tslemk’ ‘k'aya’nirx. ‘K’- hi’k'e tsqwa tkelits!i’m hamsti® sin hi’tslem.” Kis kim yasau‘- ya’a qats-ma’hatsk’. ‘‘Xa-iniya®’ a’niyuxs, k’-auk’ ila’tstau sin k'a/ltsi: lowa/txayisxam. ‘riya’ la’teq sxans qwon tai® sa’lsxam- axa ku’sin mi’tsk’exan.’”’ Kets i/mste yasau‘yai’nx ats-Li’yak’ qa’sin ta®. Hamsti® hi’k’e tas la* ko’k"s ayai’xa: tas nt’ns, kusi‘ts!, tem megalpa‘t‘, tkelits!i’tsit hi’‘k'e hamsti® ts-pela’‘pelak. im- tsa’Ihixamt a’sin ti’k' ext. ‘‘Intsk’i’s hi’te tsa‘ti kis hilkwisa’a qas le‘wi’.” Na’mk* mi’sin 4’tsk'Exa, k'-liliyaS na’mk’ gas Lk‘ ili’tla tsqé’wuts. K'rts i’mstx ildi’ a’sin ti’k'ext. ‘“‘K’-auk ‘Liya* ia’- tstau pstin k'a/ltsti. Hi’ke tqé@hi’yai s-le‘wi’. K’-hi’te tsa*ti namk's-axa Lqai’ytsxam s-le‘wi’. Mua*’hi siida*’stit-s-qamli’s mis tkelits!a’xa s-le‘wi’.” Tas wk‘'ili’t!a ts-pi’tisxamsk’. Na’k'Ets® tsk'ix kus kots kwas i’/nais, k’ets k'i’mhak’s sipt’yt ku tk ili’t!a, kis kim tkelits!i’m. Te’mlta-axa hata’me metsa’laux ats-pi’isxamsk a Lk ili’t!a. K'kts ta’me hi’k’e tas kaka’ya® ts-ha’haink’.* Lk’ili’t!a hau’k’s ya‘lal. Kets ta’me hi’ke iltqa®*t ts-haihaya‘tisk’ ku Lk ili’t!a. K'sts hi’k'e at’L sipwi’ya ku tk ili’t!a na’k eai ku’si‘L ya’tsx. Xe’- ilk'e® thaya/nauwi kus fa’mxadoéo, ‘tiyat na’k’s kahai’ xam‘*. Hi’k'e k'a’axk'’e ya’tsi kus ta’mxadoo. K'au’xuts* mu’ht ilwi’. “K--Hitiya® na’k's iltqai’m,’ meqami‘nt lin ni’nsumxtezi.” K‘au’- xuts muha ilwi’. ‘“‘K'ist hi’te 1a* iltqai’xasxam? Sa’nqat-s- intsk’i’s hilkwaisai’/nx qas le‘wi’. K ist hi’k’e tas ht”’k1 itsai’m qa®?’tse. K’-taié s yaxé’ ku ik‘ili’t!a, ki’stis-axa phainsai’m hak’- ni’k'eai wili’sal.” K’au’xuts i/mstk 1di’Ixasxa. K‘i/txats hi’ke hamsti® i’mste ilai’. ‘‘Liliya® sqa’tit na’k’s ayai’m, ki‘t hi’ke k a’axk'e ya’ tsi.” Hi’k'e t!é’la yai’x-auk’ is hai™® as tkulits!i’s. Hi’k’e Lpa’alta pqé*xsai’-sld * tas xwé*’siyi ts-qé"’xask. ‘Liya® ni’sk‘ik’s qé’tsx s-le‘wi’. Na‘ ik'as ya’xex as ya’xali‘t!, tem hi’k’e hamsti® tkelits!- 1 Simplified from ¢s-tkzlits/7/sk*. ‘The exact sense of this sentence is as follows: “‘(Every) where (even) the blossoms of the highest trees burned down.” ‘iterally, ‘Just (everywhere) its height (of) the trees their blossoms its fire.” 2keis + -auk-. 3 Contracted for nak k-zts. 4 ha’hain reduplicated stem hain- TO LOOK, used here nominally. 5 Supply k-is before xe’2k-e. 6 For example, my father and his younger brother. 7 Should have been ayat’m. 8 génx ODOR, SMELL. FRACHTENBERG] _ ALSEA TEXTS AND MYTHS 915 (that were near the) sea were burning as soon as the fire arrived-at the sea. Everywhere even the blossoms of the highest trees burned down. ‘‘What, indeed, can we do (to help ourselves)? Who is going to come here to tell us (of the conditions in other places) ?”’— ““Yes, (I) wonder if anybody will be so void of sense that he will not (know enough to) go to the water?” Thus they would talk as soon as darkness fell over the world. The crackling of the fire just seemed to roar allover. ‘‘Now we are just going to stay (here). (1) wonder how we can go anywhere (else) ?” My grandmother was crying all the time. She was crying for her people. ‘‘All my people must have perished in the flames.” Her child would there speak to her continually. ‘‘Thou shalt not cry all the time (or else) my heart will become small. It is nothing (even if) we two only (myself) and my younger brother have survived.’ Thus my father was continually speaking to his mother. All sorts of (animals) were coming to the sea: elks, black bears, and cougars— the hair of all (of them) was just partially burned. My grandmother was singing, ‘‘(I) wonder, indeed, what nature is going to do.” When I slept, the fire never came to us. My grandmother would speak thus: ‘‘Your (dual) hearts shall not be small. It simply got dark all over. (I) wonder when it is going to get ight again. Prob- ably for five nights will the world be in flames.”’ The crackling of the fire (was heard everywhere). Wherever a log lay on the beach (and) whenever the fire dropped there, it would (instantly) catch fire. But (at last) the crackling of the fire seemed to be dying out. It seemed to have the appearance of birds. The fire was flying in all directions. The fire seemed to be of such a size. The fire was dropping close to where we were staying. (My mother) was watch- ing the children carefully, she never allowed one (to go away from our camp). The children just (had to) stay together. Then they two began to talk: ‘‘We shall not go anywhere, we have plenty of food.’ Then they two spoke (again): ‘‘What are we two going to do (to help) ourselves? Something bad has happened to the universe. We two will just stay here for a long time. Only after the fire shall have disappeared will we two go to see whence it had started.” Thus they two would talk among themselves. Then all would speak thus: ‘‘None of us will go anywhere; we will just stay together.” The fire was just terribly hot. The smell of the smoke made an awful odor all over. (But) not far away it was getting ight. Where that trail was leading, the ground had burned entirely. All the 10 20 30 35 40 216 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67. a’xa s-le‘wi’. Hamsti® ko’kYs ayai’ tas kusi‘tsi, hamsti® hi’k’e la’teq tahai®t! tem ko’k"s ayai’xa. Tem-axa ita‘ mxEqalpa‘t‘, tem- axa Ita® qatsi’/li, tem-axa ita’ pa’ynm, tem-axa ita® ya™’q"; hamsti® hi’k e tkelits!i’tsit ts-peli’‘prlik ‘ tem-axa ita® ts-yi"’salyust!exk’. Ts-hi’teqimsk’ tkelits!i’tsit qola’hayux" hak’ !é’ts is ki/li. ‘‘‘niyas‘ qati Itsi’mxax, meli’Ik’stitx-ad is hai™®. K‘ist hi’k’e ala’k iwi.” K'au’xuts i/mste ilwi’xasxa. ‘‘‘Liya® na’mk’ imi’stal s-le‘wi’,” kets I’mstE mbya’sauxa a’sin ti’k’ext. ‘Las qa*’tsE te’mita ‘Liya* imi’stal s-le‘wi’.”’ Na’mkauxuts tskwayi’Lx ats-la’mxaddook’, k au’xuts yo’la. ‘‘K’ist hi’k'e muha tas ha”’k'1 ya’tsi. Na’mk sis yuxé’ ku Lk‘ ili’t!a, hak’ ta’mimk’ ink’ ki’stis phainsai’m.”’ Qlai’tsitxanxaux mu?’ht is hi™’sk’it-s-pi’tskum mis qé®’‘tsx s-le’- wi’. Mu’hi saii’tistit-s-pi’tskum mis qé"’‘tsx-slo. ‘‘K’-niya*‘ qa*’tsE k'is-axa yuxé’ Lkili’t!a, temu™ht k'e’a ais a’ng'i ki’stis ayai’/m phainai’st.”,. Temi’Lx mu”’ht k‘e’a ilai’m hi’k’e hamsti®. ‘‘Xe’- itk’e Lhayé’nausxam, na’mk’ si’pstis mu"’ht ayai’m,” k’ets i’/mstE ildi’m sin ti’k'ext. Temu®’ht mis-axa gqamtii’, yuxée’tsx mu™’hi Lk'ili’t!a tas hi’k'1. Temau’x mu®’ht merya’sauxa. ‘‘K'ist mu®’- ht a’ng'i ayai’m phainai’st is tqé’st.”’, Temau’x mu®’ht ntnsai’ is’ Ltqé’st. ‘‘Hak'i’msxans mu”’hi ayai’mi, p-Liya® ni’skik’s x ti’- lamtxam. P-hi’k'e a/likan ya’tsi.” K aux i/mstz& fili’dauwi atsa’- sidik'aux. ‘‘K’-xan axa wil a’ng‘i.’’—‘‘Pst-xe’ilk'e Lhaya/naus- xam,” kets i’mstE i’ldistai sin ti’/k ext. Temau’x mu™hit ayai’. Na‘ ‘k'as Lowa’hayi, tem ‘riya’ tkelits!i’-slo kim. Temau’x mu?’hi mbya’xaux ‘k'as ya’xali‘t!, temau’x mu™ ht wi’lx na’k eai ‘kas mE- st’lha*k it-sl6. Tem k'im tat tkali’Its!al-slo. Temau’x-axa muha qxenk'sai’. Tem-axa mu?’hi ma*’lk’sta megé’yauxa s-le‘wi’; xii’Li hi’k e isti’k i-sl6 ni’sk'1k’s. Temau’x mu™ hit wi’lx qxe’nk's, temau’x muha ayai’ ‘k'as neqa’xamxt!. Temau’x mu™’hi nega’xamxt!- ixwai’. Kets hi’k'e na® ts-qau’xadisk’ tas kots ts-k !é’pauk’ tkel- its!i’sk', mis k’ !a’qalyususx k’ !é’tsik's qas ki’la. Te’mita ‘ziya*® qa*’tsE temau’x LeEai’sx as kustftsi tskwa’hal hak !é’ts is k 1/16, tkelits !i’tsit hi’k'e. Temau’xmu?’htwi'lx haluwi’k siyak s-uk® ‘kas Kwas. Tkelits!i’tsit hi’k'e a’mta as m6la’xamiyt. Hi’k'axa tai® pi ya‘-sl6, mis hi’k’e hamsti® tkelits!i’ as mola’xamiyd. Temau’x mu™ht wi'lx Leya’tstik’s temau’x mu™hi yasau‘ya’Lnx. ‘‘Sa/Isxapst-a’ mu™hi?”—A’a, sa’Isxaxan, hi’k’exan ya’tsx Lto- wai’sk’. Hak’i’mxan mis ta’sxan wi’lx, phainai’stxan.”—‘‘A’a, mElilk'stil-G. is hai" philkwisai’. Hi’k'e'L ka’k" ya’tsx, hi’k'e'L ko’k"s hai’haitsau‘yai’nx Lla’teqtal.2 Hamsti® hi’k'e k6’k" itsai’ 1 Singular instead of plural. 2 The prefixed personal pronoun is used here as a possessive form. FRACHTENBERG] ALSEA TEXTS AND MYTHS DIF black bears went toward the sea; all kinds of deer went toward the ocean. And also cougars, likewise wolves, and, moreover, foxes and wildcats; the hair of all (of them) was partially burned and also their legs. (Such) of their number (as were) partially burned were coming to the water from the east. ‘‘No one shall touch (them); they fared poorly. We two will just leave them alone.” Thus they two would talk among themselves. ‘‘Never did nature act thus,” thus my grandmother kept on saying. ‘‘No matter how long (back I can remember), nature did not act like that.’’ When her two children heard her (speak thus), they would say: ‘‘Now we two will just stay here. When the fire will disappear, at that time will we two depart.” Then they two were counting for how many days darkness pre- vailed allover. For probably ten days it was dark all over. ‘‘Not long (afterward) the fire is going to disappear; then, indeed, we two will go away to-morrow.” Now, verily, all (the people) were speak- ing (thus). ‘‘(You two) shall watch yourselves carefully when you two will go now,” thus my grandmother would speak. Then after it got dark again the fire disappeared right there. Then they two kept on saying, ‘‘Now we two will go to-morrow in the morning to have a look.’ Then in the morning they two ate. ‘‘After we two shall have gone, you shall not go far away. You shall just stay (here) motionless.” Then they two were speaking to their (dual) wives. ‘‘We two are going to come back to-morrow’’—‘‘ You two shall take good care of yourselves,’ thus said my grandmother. Then they started. Where there was a mountain, that place there did not burn. So they two kept on going on that trail, and they arrived at where there was a place (covered) with grass. And only there did the fire reach. Then they two ascended. Now it was gradually getting light all over; just a little (light) showed far away. At last they came below, whereupon they two started to walk on that beach. Then they two kept on going along the beach. Every- where even the blossoms of the highest trees had burned down, (as could be seen) after the water came with them to the beach. Now not long (afterward) they two saw a bear walking along the edge of the water, just partially burned. At last they two arrived at the mouth of the Siuslaw River. All the pine trees (there) were partially burned. Only ashes (could be seen) all over, because all the pine trees had caught fire. Then they came to a village; whereupon they two were spoken to. “Did you two survive ?”—‘‘Yes, we two survived; we just stayed at Ltowai’sk’. (It is) from there that we two have arrived; we are on our way to have a look.’’—‘‘Yes, we have fared (here) very poorly. We just stayed close to the sea; we brought all our belongings to the beach. All the people stayed close to the ocean. The people stayed 10 15 20 25 30 218 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 tas LEya’tsit. Mukwi’sta itsai’ tas hi’tslem ko’k" is k'i/la. I’/mste‘ itsai’. Las is k'i/li tsk’i’x kus kots, te’mita tkelits!i’. I’/msta‘t philkwisai’. ‘riya’ i’k’eai tkelits!i’, hi’k'e hamsti® aqa“t. Xe’- Lk it-s-ts!atiwi’stELi-slo hi’k'aux hamsti® is qamli’s kiiya’tpx. La’tta mis tqaia’/Idex sis Limia’nti is le‘wi’, i’mstre tem a’saux kitya’tex as xe’Lk’ ts!dya’tExi is le'wi’, hak’ni’k'eai mis aiditi’ kus Lk'ili’t!a. I/msta‘, philkwai’sex.”’ K'aux i’/mstr_ ts-hi’teqinsk’ LEa’lauLn. Tem-axa muha meisti’k aux-sl6 ni’sk'ik’s, tem-axa muha yuxé’tsx a Lk ili’t!la. Miua’hi sai’tistit-s-pi’tskum mis Lqe"hi’ya s-le‘wi’. K’au’x-axa mu™’ht yalsai’m a’ng‘i. Las haihaya‘tit-s- le‘wi’, te’mIta hi’k’e tkelits!i’ as le‘wi’, tkelits!i’ as Lowa’hayt is qau’wai-sl6. Temau’x-axa mu™hi yalsai’. Temau’x-axa wi’lx na* ik'a’saux ya’tsx. Tem xe’Lk'it-s-hi’tslem ya’tsx. Hi’k’e hamsti* ko’k" itsai’ tas hi’tslem. ‘‘Phainai’stxan tem ta’sxan wi'lx. ‘Liya‘ a’k eai tkelits!i’; hi’k'e hamsti® aqa“@t tas hi’tslam. Ts-sa’nqatisk’ intsk’i’s ik hilkwaisai’nx qas le‘wi’. ‘Liya‘ na’mk’ imi’stal s-le’wi’.” Temi’/Lx! muha xé’tsux® haki’m, temi’Lx-axa meEya’xauxa. Temi’Lx mu"’hi ma’yexa. ‘“L-mu"’hi minstai’mi.” Hamsti* hi’ke tas 1a? Lhaya’nitnx k6o’k" tkelits!i’tsit, te’mita tskwa’hal. Temi’Lx mu?’hi minstai’ k'im, Ts!42m.?_ Temi’/Lx mu™ht xé’tsux® hak’i’m, mis ge’i s-le‘wi’. Hi’k’erx tsa?’mr tsola’qantxa. Temi’Lx-axa merya’xauxa. ‘‘L-Ya’xaikik’s minstai’m.” Temu™hi k’e’a yika’- kwex as pi’tskum, temi’Lx minstai’ k'i’mhak's, Ya’xaikik’s. Tem mis qei’-sld, te’miLx mu™ ht xé’tsux". Temi’Lx mu’ hi mrya’xauxa ik'as neqa’xamxt!. Te’mita ‘niya® qa?’tsELx-axa mu”’ht wi’lx Wusi’k's. Tem reya’tsit sili/kwex is haluwi’k'siyik", temi/Lx-axa mu’ ht wi'lx. Temu™’ ht tsqa’mt!iya. 20. THe Deatu or U.S. Grant, AN Atsea InpriAn ? (Told by William Smith in 1910) Temu™’ hi mi’sin-@ wili’sal hak iRock Creek,* temu®’hi wa‘na’ k'e’a as Glant;* aya’sal Tolé’dok's * ‘‘K’-axa hithi®’ is Lqami’faut wil,’ k-i’/mste yasauyE’mtsx qas melana’tstiyt. ‘‘K’rx-axa qal- pai’m a’/ng’i wil.”’” Te’min-axa yalsai’. 1 The two people whom they found at the Siuslaw River joined them. 2 A small creek, south of Yahach River, called at the present time Ten Mile Creek. 3 From a linguistic point of view this narrative is the most important and interesting text in the present collection. It is a good example of colloquial Alsea and shows the beginnings of a disintegrating process that has taken place in the native tongue owing to the introduction of English. For the convenience of the reader all English words or parts of words have been italicized. 4 A small creek about 10 miles north of the Siletz Agency. Grant was Farrand’s informant. Smith refers to him as ‘‘younger brother,” although no actual rela- tionship existed between the two. It was common among the Alsea to refer to members of the tribe as brothers and sisters. 6 The county seat of Lincoln County, situated 9 miles east of the agency. FRACHTENBERG] ALSEA TEXTS AND MYTHS 219 close to the water with (their) canoes (in readiness). Thus we stayed. Even the trees (that) lay in the water caught fire. Thus we did it. Nobody (from here) burned; everybody is well. There were two medicine men who were just dancing every night. For that reason those two medicine men were dancing, because they two wanted to find out (what happened) all over the world, (especially) whence the fire originated. Thus we acted.’ ‘Thus they two were told by a number (of people). Then it kept on clearing off far away, and the fire disappeared again. For probably ten days darkness prevailed all over. Then they two were going to return the next day. No matter how large a place was, nevertheless that place burned down (entirely); the moun- tains caught fire everywhere. Then they two went back. Then they arrived again at where they two were living. And (only) two people stayed (there). All (the other) people stayed near the ocean. ‘‘We two have come here to have a look (at our home). Nobody was burned; all the people are well. Nature (seems to have been) doing its worst thing. Never (before) did nature act like that.’ Then they started from there and kept on going back (to the place where we stayed). Then (after a long walk) they said, ‘‘We will camp here.’ All sorts of things were seen close to the water partly burned, but walking around. . Then they camped there (at) Ts!4¢m. Then, as soon as daylight appeared again, they started from there. They had very (heavy) packs. Then they kept on gog back. ‘‘We will camp at Yahach.” © Then, verily (after) the sun set they camped there, at Yahach. And when daylight appeared they started out. Then they kept on going along the previously mentioned beach. And (it was) not long before they came back to the Alsea River. Then all settled down at the mouth of the river after they came back (there). And now it comes to an end. 20. Tae Dratu or U.S. Grant, AN AusEA INDIAN Now (one day) after I had come back here from Rock Creek, Grant had, verily, disappeared; he had gone to Toledo. ‘‘He may come back in the evening,” thus the agent told me. ‘‘Thou shalt come again to-morrow.’ Then I went home. 10 25 30 35 40 99.0 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Te’min-axa wi'lx sin itsai’sik’s. ‘‘ Kim qalpai’m-axa ayai’m a’ng'i Agencyk's.”’ Temu®’ hii mis qai’-slo, te’min yasaufyai’nx a’sin mukwa‘stELi. ‘‘Xa-ha*’Iqa pentinsayai’m, k’in-axa qalpai’m ayai’m Agencyk's.” Te’min mu®’hi ninsai’. Temu’hi sins k'a’tx Ind’nst, te’min mu"’ht /i’di' sins ayai’m. Te’min mu”’hi yasau‘yai’nx a’sin mukwa‘stELi. ‘‘K’in-axa ta’mni is qamli’s wil.” Te’min mu"’hi ayai’. Te’min ‘riya’ qa*’tse Leya’xaut, te’mim mu’ ha wi/lx Agencyk's. Te’min mu™ht LeEai’sx xe’Lk’it-s-hi’tslem si’qultxaux. Temu?’hai namk’ mis LEai’/stemtsx qas Tom Hollis, “Mela’nxax-a’ as Glant txama’nstex ‘kas qamli’s?’’—‘Na’k'-n’n ik’ txama/‘nstex?” Te’mita mrk'a’xk'aux-slo ts-hi’tek’. Tema’’L muha ayai’, na’k’s ‘kas txama’nstex. Hua"’qusalinx k’i/lik’s. Tem hi’k’e isti’k'i ts-pi’tstexk’, nak’ kus ht"’qusalinx k’i’lik's. Tema’‘n muha wi'lx k'i’‘mhak’s. Te’min mu”’ht Leai’sx nak’ ‘kas ha"’qusalinx as k’i/lak’s. Hi’k’e tai® pa’stex s-le'wi’, nak’ ‘k’as txama’/ninx. Te’mita iLiya® qa?’tse tem mu™’ht wi'lx tas hi’tsleam mergami’nta. Tema’‘L muha aya’yeEm mepi’teta’ hali’ytik's. Temi’/Lx mu"’hai yo’/la. ‘‘Sis LEai’tiyisxam, k’is ‘riya’ ni’sk’ik’s.” Xwa’si't hi’k’e hali’yik’s aya’yem, tem muha yasau‘ya’inx. “Hav’ki muha.” Temu’hi Loquti’nx k'i/mhak’s, tem-auk’ mu?’hi ki’Inx as pa’tik’s,? tema’, mu?’ht wi’lsusx-axa nak’ ‘kas ha?’qusalinx k'1/lak’s. Te’mita k'im wi’lx as Agent tem yasau‘yr’mtsx, ‘ Xa-'Liya® k' !a’aqai ni’sk’'ik's! Xa-hi’k’e tas ha’k'i tsk'itxe’. K'm meya/- saux muha is ili’diya Tolédo’k's. Tqaia’ltxan sis ha’*Iqa wil as go’na,* k'ai’/i qaqa’tse iit!i’1.”’ Tem muha yasau‘yr’mtsx qas Agent. ‘‘ Xa-xe’itk'e hi’k'e Lhaya’/nausxam.”’ Aili’k' in merla’nx qati’k' eai qas Lxamnai’nx: Abe Logan tem-axa Albert Martin. Is k’ !ilaux mek‘ai’stxanx. Hi’ke hamsti* sa’pt list ats-Lo’k'ik’. Te’min mu®’ht yasau‘yai’nx as Agent. ‘‘Aili’k in l’dt ‘k'si’n tsi’tsk’ liyust!. K’imau’x tsitsk !aya?’Li. Psi’nixat-s- hi’tslem aili’k'i li’di is tsi’tsk !iyust!.’ Temu’ha yasau‘yE’mtsx qas Agent. ‘‘iniya’. Xa-iniya’ i’mste! Hak’i/msxas imsti’, k'is hi’k'e tsa’me ¢lo’bil® ikni’x. Ts-aqa‘tisk’, sxas hi’k’e Lhaya’nauwi kus law ni’i i’ltistal. Merta’niyux" hi’k'e hamsti® gas an‘u?’s. K'-sawa’yttsi kus law.’ K’-i/mste yasau‘yE’mtsx qas Agent. ‘‘Xa-hi’k’e ma/alk’sta, xa-xe’iLk’e Lhaya’/nausxam. Tsa*’/meEn hi’k’e tqaia’/Idux", la’Ita mi’spex mpla’nx qani’x kus law. Tem-axa qani’x judge® ‘k'xa’m hi’tslem.”’ Te’min mu”ht ayai’nx itsai’sik’s, te’min yasau‘yE’mtsx qas Agent. ‘‘Xa-a’ngi tsini’i le‘wi’k's.” 1 A corruption of the English word “ready.” 2m- prefix; put corrupted for English “boat”; -¢ auxiliary; -a modal. 3 put corrupted for English “boat’’; -k-s local of motion. 4 Corrupted for English “coroner.” 5 Corrupted for English “trouble.” 6 In the early days of reservation life Smith was appointed police judge, in which capacity he served more than four years. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 221 Then I came back to my house. ‘‘I will go back to the agency to-morrow.’ Then after daylight came I said to my wife, ‘‘Thou shalt prepare the food quickly; I am going to go back to the agency.” Then I began to eat. And when I finished eating I was ready to start out. Then I said to my wife, ‘‘I shall come back late in the evening.” Then I started out. And I was not gomg long when [ arrived at the agency at last. Then I perceived two people standing (in the road). And when Tom Hollis (who was one of those two men) saw me (he shouted), ‘‘Dost thou know (that) Grant was killed last night ?”—‘‘Where was he killed?” In the meanwhile people kept on assembling in a body. Then we went to (the place) where that previously mentioned (man) was killed. He had been dragged into the water. His. blood just showed where he was dragged into the water. At last we arrived there. Then I saw where he was dragged into the water. There was only blood all over the place where he had been killed. In the meanwhile (it was) not long before many people arrived (there). Then we went in boats downstream. And now they spoke, ‘‘If (the body) should float, it (would) not (go) far away.” We went in boats just a little downstream when it was said, ‘‘Now here (it is)’ Thereupon (the body) was caught there and placed inside the boat, and then we went back with it (to) where it was dragged into the water. In the meantime the agent arrived and said to me: ‘‘Do thou not go off far! Thou shalt just stay here. I am going to talk now to Toledo through the telephone. I want that the coroner should come right away, so that he may examine (the body).”’ And then the agent told me (quietly), ‘‘Thou shalt just take good care of thyself.’’ I knew already who killed (Grant): Abe Logan and Albert Martin. They two clubbed him (to death) with rocks. His head was just full of holes. So then I told the agent: ‘‘I am already prepared with my gun. I am going to shoot those two. Three (other) people are already prepared with their guns.’’ And then the agent said to me: “No. Thou shalt not (do) this! Shouldst thou do this, much trouble will (come) upon thee. (It would be) best if thou shouldst pay atten- tion to what the law will say. AI the white people (around here) know thee. The law will assist thee.’ Thus the agent was saying tome: ‘‘Thou shalt just go slowly (about this affair); thou shalt take good care of thyself. I like thee very much, because thou knowest the law. Moreover, thou art judge over thy people.’ Then I took (the body) into the house, and the agent told me, ‘‘Thou shalt bury him in the ground to-morrow.’ And then, verily (I did so). But I 229 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Temu’ha k’e’a. Tem-auk’ hi’k’e tsa*’me taali’tx sin k‘a/ltst. K'ents ma?’tii silé’qutsxa ‘k’si’n La’isxam, ‘k’si’n x’4’mxasxam, sas yasau‘yE’mtsx qas Agent, ‘‘Xa-'Liya® Lo’qutal xam_tsi’tsk’ !- iyust!, xa-iniya’ qas yuxwi’s po’nisi’* kus xe’Lk itaux s-hi’tslem. 5 K'aux spai’tn Pa’ink's,”? k' au’xaii ili’In.” * Temu’ hi tai® i’‘mste na’mk’ mis Lxama’ninx a’sin mQt’tsik’. Ma"’hlin-auk’ ‘riya’ mela’nx sin k'a‘Itst is xa’met-s-silqwi’s. Taif mu?’hi i’mstz. 1 English “ punish’’; -? future. 2 English “‘ Portland’’; -k*s local of motion. 3 Literally, “shall be talked to.” PRACHTENBERG] ALSEA TEXTS AND MYTHS 223 was very sick in my heart. (Still) I rather cooled down in my indig- nation, in my feelings, when the agent kept on telling me: ‘‘Thou shalt not take thy gun! Thou shalt not punish (with) thy own (hands) those two people. They two will be taken to Portland, so that they two may be tried.” Now only thus (it happened) when my younger brother was killed. I did not know my (own) mind for probably one winter. Only now thus (it ends). 5 10 15 20 SUPERSTITIOUS BELIEFS 21. A’sIn } THE MONSTER-GIRL (Told by William Smith in 1910) Hak’ eqami’n. Na’mk’ mis qami’n itsai’ tas hi’tslem, tem qi*’lt hi’k’'e meta/nimux"? ts-la/nk'2 Tsa?’meE hi’k'e ts il6’xwéinx, la’Ita mis hi’k’e qaé*’lte LOo’qudinx hi’tslem. Tem is i’mstre tem hi’k’e tsa?’meE ts!ild’xwéinx. Qa*’Itm hi’k'e ya’tsx hatsi’‘Ikwauk'.* iniyaé na’mk’ xamk’! aya’sal na’k’s kus ta’mxadoo ni’sk’ik’sa‘t, la’‘ita mis mela’ninx mis qé*’lte hi’k’e Lo’qudinx ta’mxad6. Tem is I’mste tem hi’k’e xe’itk’ e Lhaya’nauInx is qau’wat-slo, la’Ita mis hi’k’ e hamsti® Lqa/mtinx ta’mxado6 is qau’wai-slo. I/mstr tem ‘Liya® ik’ i’stalnx la’mxado is Itsai’s, mis qa?/Ite hi’k' e rqa’mtinx la’mxado tai®.® Mu*’hii mis mela’ninx, tem ‘riya ment’nsitxainst kus i’k‘in. Na’mk'ets ni/nsitxatnx hi’k'e tsa?’“mm meqami’nta, k'au’k Ets mi’ lii yaxé’tsx ts-k'a’/Itsik’ kus hi’tslem, k'au’/k' is mi’hi hatsi’- Ik's © ayai’/stwitxai’m. La’Ita mis mpla’ninx, mis qaqa’tsE tiwi’t!- hinsanx kus Li’k'in. Temu"’hi ita® kus ts!ini’x7? na’mk’ mis Itsi’- mxainx ® is qamli’s, kau’kis hamk yixé’tsx ts-ka’/ltsik’ kus hi’tslem; la’/Ita mis A’sin ts-si’lha‘k ik’. Tem is i’mste tem ‘Liya® Itsi’mxainx is qamli’s kus ts!ini’x, la’tta mis mpla’ninx, hak i’ms itsi’mxatin is qamli’s, k’'-auk yuwi’xaltxam ts-ka‘ltsuk’ kus hi’/tslem. Hamsti‘tin hi’k’e thaya’naux ni’tsk’-auk’ It!a’xsalx ts-hai”’k’ qas hi’tslem.® Is i’mstr hak’ eqami’n tem hi’k’e tsa*’mE ts lo’xwéznx, 1a’tta mis i/mste ili’trsal mis hawa’qsanx is le‘wi’: 1 Smith was not very certain about the power attributed to this girl. My other informant, Jackson, claimed that her exact name was Lralwafna A PERSON LIVING IN THE WOODS. 2 Contracted from mezta’niyEmuzu, 8 Smith evidently meant to state that her real name was known to the old people only. 4 Contracted from hatsi’lku + -auk-. 6 This habit of the Monster-Girl of stealing helpless children may prove her to be identical with the Giant Woman of Coos mythology. See Frachtenberg, Coos Texts, pp. 71, 77. 6 Contracted from hatsi'lkuk:s. 7 Aspidium achrostichoides; known also as Christmas fern. 8 Literally, ‘‘he touches it.” 9 This is an interpolated sentence, in which Smith intended to state that he was familar with all super- stitious beliefs of his tribe. 224 SUPERSTITIOUS BELIEFS 21. Tue Monster-GirL oF THE Woops (This happened) long ago. When in the early days the people lived, they always knew her (correct) name. She was held in fear (very) much because she always carried off people. And it was for that reason that she was feared very (much). She always lived in the woods. The children never went anywhere far alone, because it was known that she always carried off children. So for that reason she was watched everywhere carefully, because she obtained (by force) all the children everywhere. And for that reason children were usually not left (alone) in the house, because she always obtained (by force) children only. Now since it was known (to be bad luck), the red huckleberries were not usually eaten. Whenever they were eaten (by a person) a very great deal, the reason of that person would probably disappear and he would probably attempt to go into the woods. (Therefore they were not eaten) because it was known that she was the one who created the red huckleberries. And now likewise the Oregon fern, whenever it was plucked (by a person) at night, the reason of that person would almost disappear, because (this was) the grass of A’sin. And for that reason (one) did not pluck Oregon fern at night, because it was known that if it were plucked at night (by a person) the reason of that person would invariably disappear. I always pay attention to all (beliefs) which the people usually thought of in their minds. For that reason she was feared very (much) long ago, because thus she said when she caused the world to grow: ‘“‘If 96653—20—Bull. 67——15 225 10 15 20 25 30 35 226 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 ‘Hak’ i’msins qaqa’n tqaia’ldi hi’teslem, k'au’k'is ami’ts!i yuwi’- xaltxam ts-k'a’ltstik’.” Tem hi’k’e qa*’/Ith qau’x-uk" ya’tsx is na’tk’!. Tem is i’mste tem tqé’/Ik' tauinx A’sin' ts-la’nk’. I’mstr tem hi’k’e tsa?’me ts !il6’- xwéinx hatsi/Ikwal-auk’ ? qami’ni, 1a’Ita mis tskwai’Inx, mis i/mstE ts-ildi’sk’. Temu®’hai qami’ni tem 16’qutanx xe’Lk it-s-la’mxado. Is i’mste tem ‘riya mek’a’‘Inst * ta’mxado penk'i’sik’s is qamli’s, la’Ita mis hi’k’e is qau’wai-sld ya’tsx. Is i’mste qami’ni tem qa*/ltE hi’k'e mEqé’yat Itsa?/nt is qamli’s. Is Lxatdwai’-sld k Ets tskwai’Inx k'rts pi/isxaitxa. Muha k'ets tskwayt’Inx, kis mu™ hi tqailk’- i/im ts-ta’nk’ ; ‘‘‘naxiya* 14, A’sin xam 1an, ga?/Itex-auk’ hi’k'e ya’tsx hatsilk".” Is i’mstE tem hi’k‘e tsa2/me ts !il6’xwéinx. Na’mk’ mis mela’nx‘ gas hi’tslem, mis qaqa’tsE Ipi’talx is sa?’- hak’ !iya, Kis hi’k’e tsa®’mr sa?’/nga kus hi’tslem, kis hi’ke ts!Owiya‘tELi s-le‘wi’ Lowaé’txayUtsxam. Na’mk’rts qaqa’tsE ihi’- yux" kus rgaalhi’sxam, kis tq!ai’/kiyisxam kus mukwa‘stk.i. La’Ita mis gaqa’tsk LEi’‘yaldux"® i/mste kus tqaldiyai’s, k au’- kets ayai’ hatsi’/lk’s kus hi’tslkem. Hamsti® hi’k’e qas hi’tslem mela’nx, mis i’mstE ts-hilkwai’sk’ as ts!iwiya‘teLi s-tle‘wi’. Is i’mste tem i’/mste ts-hilkwai’sk’ tas hi’tsleam qami’n, 1a’ita mis hi’k’e qas hamsti® qas hi’tslem k‘a’ts !itx-auk’ ‘k'ts-hai"’k’. Na’- mk'rts pEya’xa‘yai’ © kus hi’tslem, qa’k’ets mela’nx, kis ami’ts!1 tskwaya’In kus A’sin Lowa’hayik’s. Kets a’niyux". Na’mk’Ets © pEyu’xa‘yai’, qa’k'Ets mpla’nx. K'rts tskwayt’Inx, kets mu” hi mukwa‘stELi k' Ets a’niyux®: ‘‘Hé™, hée™*, he.” Taié mu™’hu. 22. ExorcismMs Durine A Moon Ec .ipsE (Told by William Smith in 1910) Na’mk'sitx ya’tsx, ‘tiya’ na’mk’ xam‘¢ tai‘ itsai’s; k Ets psi/nLxat- s-itsai’s, na’k’'ELxats’ ya’tsx. Na’mk’ k'n’Lxats Leai’sx kus 0’xun, kets qas xa/met-s-hi’tslem qauwi’s LEai’sx is qamii’s. Kis hi’ke tsi?/mE pi/isxa‘yai’m. ‘‘K lilhi’yexap-auk’, k hlhi’yexap-auk'!, Lxama’nstEx k'ets mu"’ht kus 0’xun.”’ Tem Leya’sauinx, mis qas at txama’nalx kus 6’xun tem-axa ita’ qas mukwaltsi*t‘ tem-axa ita’ qas qoqd’mis tem-axa ita’ qas Lami™’si. Hi"sk’ ts-mEqami’- ntisk’ te’mitx hi’k’e hamsti® k'a’hak’al® kus kaka’ya‘, na’mk’ mi’- SILX Lxama’nalx kus 0’xun. 1 That is to say, ‘‘ The one who lives in creeks.” 2 hatsi'lku WOODS, FOREST; -al continuative; -auk- suffixed particle. 3k-a TO ALLOW. 4 Literally, “knows.” 57 TO GIVE. 6 yux- TO DISAPPEAR, TO DIE, 7 Contracted from nak* + kets + -Lr. 8 k-erk*- TO ASSEMBLE. FRACHTENBURG] ALSEA TEXTS AND MYTHS 997 I should want a person, (that person’s) reason will invariably dis- appear without any apparent cause.” And she always lived up the river. So for that reason her name was habitually called A’sin. For that reason was it feared long ago to walk in the woods, because her words were always heard (there). And (also) she carried off two children long ago. For that reason were the children not allowed (to go) outside at night, because she just stayed everywhere. For that reason (those who) long ago went after water at night always had torchlights. Sometimes she would be heard as she was making noises. Now whenever she was heara, (a person) would call her name (speaking thus), ‘‘Thou art nothing; thy name is A’sin, thou shalt always live in the woods.” For that reason she was feared very (much). Whenever a person dreams of her, whenever she gives him power, that person is usually very bad; he habitually becomes a medicine- man. Whenever he is giving (to any woman) some sickness, that woman customarily becomes crazy. (A person also feared to go into the woods) because she was always the one who thus usually gave sickness whenever a person went into the woods. AU the people know that such are the actions of a medicine-man. For that reason the people (of) the early days acted thus, because they all believed (this to be true). Whenever a person was going to die she always knew it, (and) the A’sin would suddenly be heard in the mountains. She would be crying. Whenever (a person) was about to die, she always knew it. She would be heard, she would be crying like a woman: He! he"! he! Only now (it ends). 22. Exorcisms Durinc A Moon Ec LipsE When they lived (in a village), (they) never had one house only; there were usually three houses wherever they lived (in a village). Whenever they saw the moon (darkened), one man would usually see it first at night. He would just shout loud, ‘‘Do you come out (from) inside; do you come out (from) inside; the moon is now killed.” And it is said that the crow usually kills the moon, and also the eagle, and likewise the chicken hawk and, moreover, the owl. In such a number all the birds habitually assemble whenever they kill the moon. 10 15 20 25 30 35 228 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Kis mu™ ht k’ tilhai’m hi’k’e hamsti® kus teya’tsit. Kis mu®’hia thainai’‘tn. Kis mu™’hi pi’isxaim ts-ili’diyik’ kus hi’tsrem. “P_hi’k'e hamsti® tsputi’yaxi pin k'i/la,” ts* Ii’/mstx pi’tisxai ts-ili’- diytk’ as hi’tslem. Kis mu’ht k‘e’a imsti’‘n. K'is muha quxwa’In kus itsai’s, kis mu”’hi hamsti* hi’k’e imsti’Ln as itsai’s, kis mu®’ht ildi’/im ats-melana’stiytik' itx as Leya’tsit. ‘‘K’-hi’te tsa‘ti intsk’i’s hilkwisa’a qas le‘wi’? ‘riya na’mk’ muk !wa/Inisla Lxama’ninx kus 6’xun. Tai’ kets mxa‘qait-s-hi’tslem? pixa’- mnatxatinx, k’is txa’mnitxatin kus 6’xun.” Mu’ht kets k'eai’ LEI Idistait,? k'is mu”’hi mgya’sauxam. ‘‘P-tsimai’xasxam, p-hain‘- ya’a s-le‘wi’, p-kiulhi’mi.” K'rts mu®’hti quxwa’Inx as itsai’s, phaya’nauinst * mu®’ht as 6’xun. K’'-Liya® qa?’tsr kis ta’mtiyi- sxam,? k'gts mu™”hi meqé"’‘yaux-slo ts-ha’ldemxusk’. K ‘rts mu”’ht timtsa’lhixamt sili/kwex. K‘is muha ildi’i kus ts !tya‘- teLi-sl6. ‘‘itiya® intsk'i’s. La’xs yixe’, k'ilta’s hi’k'e axa i’mstE itiwi’t !‘waniytsxam iltqa‘tit ts-ha’ldemxusk’ kus 0’xun.” Xa’met- s-hi’tslem k'Ets ma’yExa. ‘‘iniya® intsk’i’s, sa’nqat-s-intsk’i’s wa‘na’; hi’k’e aqa®t-s-le‘wi’. K’-auk’ ‘riya® ni’i pin hai™.” K'i’- Lxas mu™ht k’eai’mi thaya’naulinst mu®’hi as 6’xun. Xa’/meEt-s- hi’tslem k'ets mpyaé’sauxa. “ xai/inx mu™ht, k'ibaxa mu™”hi si’yaim itsai’sik’s.” Temi’Lx-axa muh si’yai ts-itsai’sk'ik’s as LEya@’ tsit. 23. Exorcisms Durine A Sun ECLIPsE (Told by William Smith in 1910) Na’mk’ sets txama’/nstex kus pi’tskum, kis mu™hi Lmai’sin. Kets ta’mE hi’k’e tpa’haliyti ts-haimai’sk’ kus pi’tskum. Kis mu™ht ila’in. ‘‘La’tqatit hi’tr tsa‘ti s-intsk’i’s k'is hilkwisa’a qas le‘wi’?” K'xrts i’mste ilti’-slo ts-hi’tek. La’tta mis mi™’hi qau’- xat-s-mEa‘qaitit-s-hi’tslom kus pi’tskum, tem hi’k’e tsa*’mx 1a’, na’mk mis LeEai’stnx i’mste kus pi’tskum. ULtimt’/axasxamst-auk ts-hai’k tas hi’tslom, na’mk’rts LEai’sinx i’mstr kus pi’tskum, la’ita mis hi’k’e hamsti® qas hi’tslem k'a’ts!itx-auk ‘Kk ts-haim’k : la’Ita mis qaqa’tsE qe’iLx tas hi’tslem hi’k e hamsti* is qau’wai s-le- ‘wi’. Tem-au’k’ hi’k’e hamsti*® gas hi’tslem k’a’ts !itx ‘kK ts-hai®’k i’mstH. La’ita mis i’mstn, na’mk’s yiixe’ kus pi’tskum, k’is hi’k'e hamsti® ha’sk'i tas hi’tsLem, na’mk’ sis tqé@*hi’ytsxam s-le'wi’. Tem-axa ita’ Ltiwi'ya’lInx ° kus k’i/la; kets hi’k e hamsti‘ tspit!a’- Inx tas puiifya, la’Ita mis ‘Liya‘ tqaia’ltinx sis mEpt’stxaxam ’ kus k'i/la, na’mk’ ets txama/nstex kus pi’tskum. Is i’mstr ts-kwa’Ink kis tsptt!a’In kus puiifya. I’mst& mu®’hi tai‘. 1 Abbreviated from k:zts. 4 hain- TO LOOK. 2 Contracted from mza‘qayit-s-hi'tsLEm A PERSON ‘5@’mta ENTIRELY. HAVING DENTALIA SHELLS. 6 t@‘- TO SPILL, TO POUR. 3 ildist- TO SAY. 1 pu'stEr BLOOD. FRACHTENBERG] _ ALSEA TEXTS AND MYTHS 929 Then all the people would come out now (from their houses). (The moon) would be now looked at. Then the words of a man would be heard, ‘‘ You shall all spill your water;” thus the speech of aman would sound. Now thus, verily, it would be done. Then the houses would be hit with sticks, to all the houses it would be done thus, and the chief of these people would say: ‘‘(1) wonder greatly what is going to happen to the world?) The moon is never killed without any cause. Only when a person having dentalia shells is about to be killed, is the moon murdered.’ Now after he would finish saying this he would keep on talking, ‘‘You shall try (to bring the moon back to life with your) own (exorcisms); you shall look all around the world; you shall dance.” Then the houses would be hit . with sticks, and it would be attempted to look at the moon. It would not be long before (the moon) would be gone entirely; its sur- face would seemingly be getting dark (and darker). Then all the people would dance. Now the medicine-man would say (to the peo- ple): ‘‘(This) is nothmg. Even if the moon should disappear, never- - theless he will again fix his own appearance just as it (was before).” One man would say: ‘‘(It) is nothing. The bad thing is gone; nature is well (again). You shall not (think of) anything im your minds.” Then they would come together in order that the moon should be looked at. One person would keep on saying, ‘‘It is accomplished now; I am going to go back into the house.” There- upon the people would enter their houses again. 23. Exorcisms DuriInG A SuN ECLIPSE Whenever the sun was killed (this fact) would be noticed (at once). The face of the sun would seem to be getting red. Then it would be talked about. ‘‘(I) wonder greatly what sort of thing is nature going to do to (the sun)?” Thus all the people would talk in a body. In view of the fact that the sun was probably a person living in the sky (and) having (many) dentalia shells, (for that reason) it was just a big affair whenever the sun was thus noticed (darkened). The people were afraid whenever the sun was seen (in) such (a condition), because all the people believed in their minds (that the sun‘was an important person) in view of the fact that he was the one who always makes light for all the people everywhere. Now all the people believe thus in their minds. Because it will always (happen) thus (that), should the sun disappear, (and) should darkness prevail all over the world, all the people would simply die. Now again (on this occasion) the water is habitually poured out; all the buckets are usually upset, because it is not desired that the water should become bloody whenever the sun is killed. For such a reason are all the buckets upset. Thus now only (I know it). 230 BUREAU OF AMERICAN ETHNOLOGY fRULL. 67 24. Exorcisms Durinc A THUNDERSTORM (Told by William Smith in 1910) Na’mk’ k'n’/txats mu"’ht ya’tsx ‘k’ts-itsai’sk’,! is txatowai’-sl6 kets hi’k'e' tsa?’_me Lla’xusex, naé’mk’Ets-axa qala’minsk’ink ai’ s-le‘wi’; kets hi’k'e qa?/Ith xt’da; k'rts hi’k'e hamsti® thilkwai’- sex qas le'wi’; k' Ets ita‘ ts!i’/li s-le‘wi’; k’ Ets-axa qala’minsk ink’ ai’ 5 slewi’. K'rts mu?’hi mela’ninx iltqa‘tit-s-6’xun, mis hi’k’e tsa?’- mE sa*’/nga k'au’k Ets yai’x-slo is hai™ xti’da. Kis-a’xa ita‘ Lla’xusi yai’x-auk’-slo is hai’. Na’mk'sts fla’xusex, kis mi®’hi rla’xusi psV’nixat-s-pi’/tskum. Temu"’hi is xa’meEt-s-Lqami’Laut k au’k Ets yai’x-sl6 is hai™® tla’xusEx, k’is-a’xa ita® ts!ili’txam s-le‘wi’. Kis 10 mu”hai meqgami’Lauxam s-le‘wi’; kis muha qamli’m. Muha kets qa’mitex, k'is mu?’ht pi/tsxafyai’m ma/lk’sta hi’ke xt’Li as yu’ltsuxs. K’au’k'is? mu"’hi i’mstr txayii’In is hai": “‘Xuts tsqwa mu™’ hd yi'ltsuxsai’m s-le‘wi’.””, K’ ets mu™’hi pi’isxa‘yai’xa, kis mu"’hi mehaya‘nalxam s-le‘wi’. K’‘is mt®’ht metsa*’/mauxam. 15 Na’mk’ets tsa#’me hi’k’e pi/isxa‘yai’, k'nts pi’tsxal*ya’Inx, kis. mu™’htii mrya’sauxam kus hi’tslem. ‘‘Xe’itk’ep thaya’nausxai}.” Namk’ k’rts thaya‘niytisxa, kets ta’mx hi’k’e tas Lk'ili’t!a. Kis mu™’hi pi’isxalfya’In, ‘‘Hya’lxasxayi,? sin anai’s! X-aii iniya® tpu’’k!uxasxam, sin anai’s!” K’rts tsa?’mxE pi’usxa‘yai’ qalpai’ 99 ts-pi/tsxamsk’. K‘isk’imyasaufya’In. ‘‘Hya/lxasxayi,sin anai’s!”’ Kis mu™ht k !ilhai’m txat kus teya’tsit. Na’mk nts thaya‘niya, k' pts hai’k’ txuni’yt kus itsai’s. K’‘is mu"’ht quxwa’In as itsai’s; kets mu™bt kilhi’-slo ts-hi’tek preni’k’. Na’mk-ets quxwa’Inx _ kus itsai’s, ‘‘Tahi’tep ku’pin kilo, p-hamsti® hi’k e tthi’i pin k'1/lu, 25 k'is-axa ita’ pi’’tqit!a’a ku’pin putifya.” Na’mk’ ets thaya‘niyisxa s-le‘wi’, k ets mu®’hi Iqtai’txa kus itsai’s. Kets xa’met-s-hi’tslem hi’k'e qé*’ltz i/ldistai, k'Ets imi’stal s-le‘wi’. ‘‘‘Liya‘ la?, yii/Itsuxs hi’k'e. ‘niya® na’mk’ 1a’tqal s-le‘wi’.” Kis-axa mu"’hi mala’k tuwauxam ‘ sle‘wi’. Ik’ timk’i/lhixamt 39 as Leya’tsit. Hauk’s thaya’ninx. Na’mk’ k’ets imi’stal s-le'wi’, is Lxatowai’-sl6 kets hi’k’e tsa?’/mb yi'/ltsuxsitxa; i’mste k'au’k’is hi’k e tsa?/mk tem@’hiiln is hai®*, na’mk’ kets yi’ltsuxsitxa. K'Ets mu’ tii xe’Lk'it-s-hi’tslem i/ldistai, na’mk’rts imi’stal s-le'wi’. ‘“Griyat hi’ke qa*/lte imi’stal s-le‘wi’. Is Lxatodwai’-slo kets yi’- 35 Itsuxsi s-le‘wi’.’’ Kets i’mstx ildi’ kus xa’met-s-hi’tslem, ‘““‘riya® intsk'i’s philkwai’satxanx qas le‘wi’, muk!wa’Inisla hi’k’e i/mstz philkwai’sEx s-le‘wi’.” Temu"’hi i/mstz ts-hilkwai’sk’ > kus hi’tsLem qami‘ni. 1 Singular instead of plural. 4 alk‘tu- TO BE STILL, CALM. 2 kis + -auk-. 5 Singular instead of plural. 3 Contracted from hya’lxasxrai-t; hil- TO MISS. FRACHTENBERG ] ALSEA TEXTS AND MYTHS Aa b 24. Exorcisms Durine A THUNDERSTORM Now when the people lived in their homes, it would sometimes rain very (hard) whenever the winter season came back (to) this region; it would always blow; the elements would do all (sorts of things) ; it would also hail a great deal whenever winter came back to this region. Now it was usually known what month it was when it would blow hard a great deal. It would also rain very much. Whenever it (began to) rain it would rain (incessantly) for probably three days. Then one night it would rain terribly hard, and hail would also falt (on) the ground. Then it would be getting dark all over, until it finally got dark (entirely). Now after it got dark, thunder would roar repeat- edly (at first) just a little slowly. Then it would thus be thought (by the people), ‘‘It must be thundering all over now.” Then it would roar repeatedly, and the world would be rent by lightning. (The thunder) would be getting stronger. Whenever (the thunder) began to roar loud, the people would usu- ally shout, and would keep on saying, ‘‘ Do you take good care of your- selves!” Whenever it would lighten, it would seem just like fire. Then (the ightning) would be shouted at, ‘‘ Dodge thyself, my friend! Thou shalt not put thyself right behind (me), my friend!” Then again the noise (of the thunder) would roar. It would be said to him there, ‘‘ Dodge thyself, my friend!” Then some of the people would go out. Whenever it lightened, it would almost rent the house (in two). Then the house would be hit with sticks, while all the people would be dancing outside in a body. Whenever the house was hit with sticks, (the people would say), ‘‘Do you pour out your water; all of you shall pour out your water; you shall also upturn all your buck- ets.” Whenever it lightened, the house would seem to crack. One man would be talking all the time while the elements acted thus: ‘‘ (It) is nothing; (it is) just the thunder. Never (will any harm) befall the world.” Then the storm would gradually calm down. Those people (would be still) dancing. They looked in all directions. Whenever the ele- ments acted thus, it would sometimes thunder very (hard); people were always afraid very (much) whenever it began to thunder. One man would probably say (thus) whenever the elements acted like that: ‘‘Nature does not always act like that. (Only) occasionally does it thunder all over.” Thus that one man would talk, ‘‘The world is not doing anything (wrong); nature acts thus just without any (bad) cause.” Now such were the actions of the people of early days. APPENDIX: TALES COLLECTED BY FARRAND IN ENGLISH ; ; 25. S*0’KU, THE TRANSFORMER * After going up the Yahach River he stopped at a certain place and said, ‘‘I’ll make a fish trap here so as to enable the people to catch salmon.” So he laid some rocks down at the riffles and said, “Tl lay here a tree across the river.” Then he went up a hill to cut a tree. But when he arrived at the top of the hill he heard the ocean roar and said, ‘‘No, I’ll not build a salmon trap here; it is too close to the ocean.” Then he went back down the river. While going back he left his footprints on the rocks, which can be still seen to-day. Pretty soon he came to a place called Qtatii (Otter Rock), where he saw Crows in great numbers killing the Sea Lions. But he said nothing until he came to Yakwina. There he turned back and said to the Crows: ‘‘You shall not kill the Sea Lions any longer. Only the next people, whom I shall create, will kill Sea Lions.” Then he went on destroying monsters wherever he found them. Pretty soon he came to K‘ilxa’mexk’. This place was inhabited by many peo- ple. But S*a’ku changed them into Sea Gulls, saying: ‘‘Somebody else will take your place here. You will not always be able to obtain food for yourselves and will just pick up whatever comes ashore.” Then he went on until he came to the mouth of the Siletz River, passing on without doing anything. Thence he went to Salmon River, which he named Si’singau. He put many salmon into that river. He also found some Seals but told them, ‘‘You shall live under the cliff here.’ Then he looked northward and said, ‘‘This is a bad-looking place.’ Still he went on until he reached the Nestucca River. The mouth of this river was closed; so he kicked the rocks to make a channel, and they fell to pieces. He threw the biggest rock on the north side of the bay, where it can be still seen unto this day. Then he crossed the bay and came to the beach. On looking northward again, he saw a man (Raccoon) working and piling rocks out toward the ocean. He went to the man and asked him, ‘‘ What are you doing this for?”” And the man answered, ‘‘I am trying to make a bridge across the ocean in order to enable the people to travel back and forth.” But S*a’ku kicked the rocks apart and told the man to desist, whereupon he called this place Simtii’s. Then he went to the other side of the cape, where he found a number of people playing shinny. He watched them a while. Pretty soon two men began to fight. Then S*a’ku 1 See p. 90, note 5. 233 234 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 stepped in and said: ‘‘You must not fight while playing shinny. Pll turn you into trees.” He did so, and there are a lot of stumps to-day in this place arranged just as they were when they were play- ing shinny. Then he went on and came to a place full of mosquitoes. He named the other side of this place Ya’ta. While resting. there he saw two sisters: One was a small girl, while the other had attained the age of puberty. He liked the older girl et desiderabat cum ea copulare. So he made a cradle and turned himself into a boy. Then he shoved the cradle into the water and got into it, hoping the girls would find him downstream. The cradle floated down the river. Only his hands were free, and those he waved about like a baby. Pretty soon the girls perceived the cradle, and the younger waded into the river, bringing it ashore. At first the younger sister took the baby into her arms, which kept on crying. But whenever the older girl had the baby it would be quiet. So the older sister decided to carry the baby. Soon the baby began moving its hands down her bosom atque vaginam eius intrare conabatur. Then the girl ran with the baby to the river and threw it into the water. As soon as the girls were out of sight S‘a’ku assumed his natural form and went on. He became thirsty and wondered what kind of water it would be best to drink. Finally he found a small spring and decided that this would be the best water, since it came from under the ground. So he laid down his arrows and stooped down on his knees to drink. But just as he was about to drink he noticed some- thing in the water. So he raised his head, and the monster disap- peared. Then he stooped down, but again the monster was seen. Then S*u’ku began to wonder, ‘‘What kind of an animal is it that comes up whenever I bend down but recedes whenever I straight- en up?” So he twisted his head, and to his surprise the monster did the same thing. Then he discovered that it was his own re- flection in the water that had scared him. So he drank and said: ‘‘Now I know who you are. My children will not be afraid to drink out of a well even when the sun shines and they see themselves in the water.” Then he went on and came upon a man (Wolf) lying down with his face on hisarm and sleeping. And S*i’ku thought: ‘Shall I kill him or ~ let him go? I think I will kill him with an arrow.” So he took out an arrow and drew the bowstring, but he could not make up his mind to kill the man. He did this several times. Then he decided to kill him with the knife. But every time he raised the knife he could not bring himself to perform the deed. Then he decided to stone him, but again his will failed him. So, finally, he said: ‘‘What is the use of killing him? Tl leave him alone.” Sohewenton. After a while he felt sleepy. He sat down against a log and fell asleep. Soon he felt something crawling on his eyelids. He opened his eyes, but no FRACHTENBERG] ALSEA TEXTS AND MYTHS 935 one was in sight. This happened several times, until he caught Wolf in the act of tickling him with a feather. He got angry and changed him into a wolf. Then he went on until he came to a big bay. He walked around it several times and said: ‘‘This shall be the biggest river. People will call it Maxd’s (Columbia River). I will not do anything on this place, but leave it as itis. This shall be the best place.”” Then he crossed the river and came to another big bay, which he did not change into a river, because it was too near another big river. He just left it as a bay (Shoalwater Bay). Then he came to another river. He was very hungry and decided to make a salmon trap to catch the salmon as they were coming down the river. So he told the river, ‘‘Make thyself small so that I can get my trap in!” T hen he said, ‘‘I must have salmon.” So he shouted, ‘‘Salmon, come upstream and get into my trap!” And the salmon came in shoals and entered the trap. Then he took out one salmon and opened the trap. Then he cooked the fish, but just as he was about to eat it he heard someone shout, ‘“‘Hey, thy trap is getting full of salmon again.’ So he ran down to the river and upon seeing the full trap he said, ‘Verily, these _two rivers shall be the best fishing places.” Then he went back southward until he came to his starting point. And whenever he came to a river he commanded, ‘‘There shall live here a man and a woman.” And this is why there are so many different tribes, because he created different people at each river. 96. THe Kituine oF ELK! Once upon a time five Wolves were living together; they were brothers. One day the eldest brother said, ‘‘Let us invite the people of the different tribes to come here to a dance, and after they arrive here we will kill the chiefs and will devour them.”” The other brothers liked this plan; whereupon the youngest Wolf was sent out with invi- tations to the chiefs of the different tribes. He visited the Elks, Grizzly Bears, Black Bears, Deer, and other animals, and all prom- ised to appear on the appointed day. He especially asked the chiefs to bring their feathers and dancing-clothes along. On the appointed day the various tribes, led by their chiefs, arrived at the house of the Wolves, who welcomed them warmly. They filed into the house, where everything was ready for the dance. The chief of the Grizzly-Bear tribe was leading in the singing. He sang, 86/awee' yi, c’awee'ya- Soon old man Coon came into the house, dressed in clothes of coon skin and carrying a quiver of the same material, and began to dance. He kicked around like an old man. As soon as he entered the house MOo’luptsini’sla ? began to make fun 1 This narrative is undoubtedly a continuation of Creation myth No. 2. Stories not dissimilar were obtained among the Molala and Kalapuya tribes. See also Boas, Chinook Texts, p. 119. 2 The usual name for Coyote, but apparently applied in this story to the youngest brother of the Wolves. 236 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 of him, saying, ‘‘Oh! look at the little old man kicking.” But Coon paid no attention to his remarks and kept on dancing. Soon he had all the people applauding him because he was an expert dancer. In the meantime MO’luptsini’sla kept on cautioning his brothers:. ‘‘Do you watch the people well while they are dancing. Do not go to sleep!” After Coon was through dancing, Grizzly Bear stepped in front and began to dance. But the people did not applaud because they were afraid of him. Then the chief of the Elks came out from among the dancers, and the people liked his dancing and also his dress and the feathers on his head. Toward morning the Wolves fell asleep. The guests were enjoying themselves immensely because the dance was getting better, especially after the chief of the Elks began to sng. Hesang a song which caused the Wolves to sleep soundly. As soon as daylight appeared the guests made a hole in the house, through which all the children were told to escape. But the older people kept on dancing. After a while all the other guests went out through the hole, leaving only the chief of the Elks and a few others. Among those who left was also the chief of the Grizzly Bears. The Elk kept on dancing until he, too, left the house, in which only the sleeping Wolves and Old Woman Buzzard remained. As soon as the last guest left the house, Old Woman Buzzard began to shout, with the intention of waking the Wolves. The guests had been gone quite a while when the Wolves woke up at last. As soon as they found out what happened they rushed out after the disap- pearing guests. They followed them for a long time. Finally, they were beginning to catch up with them. The chief of the Elks was walking behind all the other people. As soon as the Wolves overtook their fleeing guests they began to shoot. They directed their shots especially at Elk. But he disappeared, seemingly unhurt. Thereupon the Wolves sat down in despair and said to Old Man Raven: ‘Do thou go and see if Elk is not lying somewhere pierced by an arrow. Shouldst {hou find him, thou shalt eat his eyes out and then climb upon a tall tree and shout loud.” So Raven did as the Wolves told him. He soon came upon the wounded Elk and after eating his eyes out he ascended a tall tree and began to shout. Then the Wolves came up to where Elk was lying. They cut him up and divided his meat among themselves, which they were going to carry home. They also offered some meat to Old Woman Buzzard. But she refused to accept any other part but the hip bone. So they gave her the hip bone. Then they started on their homeward jour- ney. The Old Woman Buzzard was walking behind them. Soon they missed her, whereupon they decided to wait for her. They waited for a long time and still she did not appear. So Mo’luptsini’- sla said to his brothers: ‘‘Let some one go back and see what is the matter with her. She might spoil the meat.’ Thereupon they all FRACHTENBERG] ALSEA TEXTS AND MYTHS 237 went back. ... Then they made fun of her, and MO’luptsini’sla said, ““That was the reason why she wanted to stay behind.” After the Wolves came back to their house the oldest Wolf said: ‘After this we must not be people any longer. We will turn into Wolves and will always hunt for Elk, whom we will kill and devour.” Now this is the reason why wolves like to killelk, and why the people eall elk nins.' 27. THe Macic Hazet Twie? Five brothers were once living together. Their father was a very old man, and he wore a blanket made of the skin taken from the necks of elk. Each of the five brothers had children. One of these was a girl. One day the children took a hazel twig and began twisting it until it was soft. Only the inner part of the twig remained hard. This they separated and wrapped up in skins until it looked like a doll, which they gave to their younger sister. The girl took the doll and hid it away. Once in a while she would go to the hiding place to have a look at her doll. One day when she took out her doll she found it possessed of skin just like a human being. The next day the doll appeared with a human face and even opened its eyes. On the third day it had legs and arms and looked just like a person; on the fourth day she found it smiling and raising its hands, and on the fifth day.it was talking and said: ‘‘You liked me when I was the heart of a hazel tree. Will you like me now after I have turned into a human being?” Then the next day, before daylight appeared, the girl went to look at her doll. As soon as she unwrapped the blankets the doll arose and walked around in the shape of a fine-looking boy. Thereafter the boy ran around with the other children and became their playmate. One day one of the other boys got into a fight with him, and he fought back. So that boy went home and told his parents that Téi’lsi? was mean to him. Then Tei’lsa became ashamed and thought, ‘‘I guess they don’t want me to be a person.” Then he took his foster grandfather’s blanket and wrapped himself up in it until no part of his body showed. Then he lay down and refused to get up when called by his foster parents. On the third day they spoke harshly to him: ‘‘Here! what is the matter with thee? Get up!” But he answered: ‘‘No! Just leave me alone. I am getting to be different again.” Then next night toward midnight 1 That is to say, ‘‘ food.” 2 This narrative contains two separate themes. One is the story of the Hazel Twig that Turned into a Boy, which seems to be distinctive of Alsea folklore. At least I was unable to traceit in any of the mythologies of the other tribes, although it seems to have some incidents in common with the Coos story, The Girland her Pet. See Coos Texts, pp. 84 et seq. The other theme is the story of the Test of Son-in- law, which shows a wide distribution. See note 1, p. 118. » %Thename ofthe boy. Farrand claims that this means ‘‘heart of twisted hazel.’’ 238 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 they heard a noise as if some one were kicking, and pretty soon they heard the boy say, ‘‘Now I have split hoofs already.” Throughout the day he refused to come out of his corner. At night he addressed the old man, saying, ‘‘Old man, look out! I have horns now.” Then they became afraid of him and did not come near him any longer. They kept away from him. On the fifth night they heard him kicking around and tramping the ground, and pretty soon they saw him get up, looking like a natural elk. When they got up in the morning, he was standing in the shape of an elk. After sunrise he tore the house down with his horns and as he left he hooked the oldest brother and carried him off on his horns. The other people pursued him, shooting at him with arrows, but he did not seem to be hurt. Soon he turned on his pursuers and hooked another man, leaving only three brothers. After a while he succeeded in hooking another brother. Then the two remainmg men began to ery, ‘‘That Téa’lsa has killed our elder brothers.” Still they kept on pursuing him, and as one of the remaining brothers was about to overtake him he turned on him suddenly and hooked him with his horns. This left only one brother, whose name was Mo’luptsini’sla. Then Mo’luptsini’sla kept on following him clear to Otter Rock. When they arrived there, the boy who turned into an elk stopped and spoke to his pursuer, ‘‘Why dost thou not shoot me in the heart so as to kill me?’ Thereupon M6’luptsini’sla killed him. And while Téei’lsa was dying he said: ‘‘Do thou cut off my ears and nose and eyes and also all my sinews and keep them.” Then Mo’luptsini’sla followed these directions and put all those things into his quiver. Then MO’luptsini’sla ascended the mountain and came to a village. And when the people living in this village saw him they said: ‘‘Here comes our brother-in-law.’ So he married one of the girls belonging to that village and stayed there for along time. One day his brothers- in-law asked him to accompany them to the place where they were usually working. So in the morning MO’luptsini’sla took his quiver and went with his brothers-in-law. When they arrived at the place, -he looked around and thought: ‘‘So this is what they are doing? They are gathering mussels.’’ Then he helped them for a long time. When the canoe was full, one of his brothers-in-law said, ‘‘Let us go out farther!” So they went out farther into the sea until they came to a rock. They left the canoe and climbed upon the rock, looking for some more mussels. After a while his brothers-in-law said to him, ‘‘Do thou wait here while we take these mussels to the canoe!” Thereupon they left him. Md6/luptsini’sla waited for them a long time in vain. Then he descended, but when he came to where the canoe was, he found himself to be alone. He did not know how to get back to theshore. He began to cry. After awhile he remembered what Téi’lsa told him prior to his death. So he took out the ears: FRACHTENBERG] ALSEA TEXTS AND MYTHS 939 and nose and eyes of the dead elk and spread them out on the rock. Then he took the largest sinew and lashed the rock with it. Behold! A canoe appeared in front of him. Then he placed the nose in the bow of the canoe alongside of the eyes and ears, and the tail he com- manded to act as a steersman. He himself stood in the middle of the boat. Then the canoe started to move. It went very fast. As they went along the eyes of the dead elk acted as lookouts. Soon they came within sight of the shore. When his brothers-in-law saw him, they said, ‘‘Here comes our brother-in-law.” But he did not go ashore right away. He kept on floating close to the shore without landing. Finally he said to him- self: ‘‘What am I doing here? I am going to go back to the land.” Thereupon he came ashore. As soon as he got out of the canoe he ‘hit it on the ground and it disappeared. Then he put the nose, ears, eyes, and sinews of the dead elk back into his quiver and left his treacherous brothers-in-law for good. This is all. 28. THe Runaway Couple! Once a young man and his parents were living together. His uncle was also living in the same house with him. The uncle had a daughter with whom’ the young man was in love. But his uncle would not let him marry her because she was his cousin. So they decided to run away. One day the two young people left the house and ran into the woods. After a long journey they located on a creek. Here the man made a salmon trap and supplied his wife with the fish that was caught in the trap. After a while his wife gave birth to a boy. When the boy grew up he took his father’s place as a fisherman. In due time another boy was born, and when he was big enough he helped his brother. The two boys used to go down- stream every night to catch salmon. One night they caught other things besides Bee ali in their trap. Broken shinny clubs, broken arrows, bows, gambling-sticks were caught in the trap. Then the younger ‘brother said: ‘‘There must be some people up the creek who are causing these things to be caught in our trap. Let us go and see.” So they got ready and told their parents they were going upstream. They traveled a whole day, and when night came they felt very tired. Every once in a while they found shinny-sticks, gambling-sticks, and other playing paraphernalia floating down the creek. It was late in the evening when they finally heard people shouting and cheering. As they kept on going, the noise seemed to grow nearer. At last they came to an open prairie where they saw a number of people playing shinny. Then they stopped at the edge of the prairie in order to watch the game from 1 Among Farrand’s notes I found one stating that this story isa Siuslaw tradition. Thisstatement would seem to be contradicted by the fact that the names occurring in this narrative are Alsea (not Siuslaw) terms. 940 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 here. The players were divided into two sides. The people of one side had patches on the left side of their bodies; the opposing players had heads twisted to one side. As it was growing darker, the Patched People (Mek'i’watk'itsLem)' were losing, and every time they went back to start the game anew, one of them would say: ‘“‘I feel hot. It seems as if some one were looking at me.’’ But the speaker would -be reproved, ‘‘This is not the first time we have felt that way.” When it was too dark to continue the game, the winning side said: ‘“‘Tet us stop now. We will play the guessing game to-night.” The Patched People agreed to this and were told to present themselves after supper at the house of the winners. Then the two brothers began to discuss among themselves which house to go to. Finally, the younger brother said, ‘“‘We will go to. the winner’s house.’ So they entered the house of the people who had twisted heads. As soon as they came in, these people knew them. They received them warmly and made a hole for them through which they could watch the game without being seen. Soon the Patched People came in, and the game commenced. At first the Patched People were winning; but toward midnight the other side changed the gambling sticks and doubled the bets, so as to win back everything in one game. The change of gambling sticks brought luck te the people who had twisted heads. They not only won back what they had previously lost, but they also began to win the stakes of their opponents. Toward daylight the Patched People were heavy losers: Thereupon the game was stopped, and the winners said, ‘‘ We will play shinny in the morning.’ To this the Patched People agreed. Then the winners prepared breakfast and asked the brothers to join them. After the meal was over the brothers made ready to go home. The people who had twisted heads instructed them how to play various games and how to trap salmon successfully. Then they gave them plenty of food; whereupon the two brothers left for their home. As soon as they came to the trail which they had followed previously they saw the Patched People come out of their house shouting and yelling. Upon perceiving the brothers, one of the Patched People yelled: ‘‘Didn’t I say yesterday that some one was looking at me? Look at those two boys, the children of a dog! They have gone already! They were mocking us without daring to show themselves. Let us run after them and kill them!” Thereupon all the Patched People began to pursue them. When the brothers saw that the pur- suers were gaining on them, they turned themselves into chipmunks and laid behind a rock. From this hiding place they watched the Patched People pass by, bent on killing those whom they held respon- sible for their losses on the previous day. Soon they heard the pur- suers coming back and saying, ‘‘Those children of a dog have hid themselves somewhere.” 1 ku’ watik* PATCH. | FRACHTENBERG] _ ALSEA TEXTS AND MYTHS 941 When the Patched People were out of sight, the brothers changed themselves into their former form and continued their homeward journey. Upon their arrival home they told their parents of their experience. After this the two boys were practicing every day at all sorts of games. When they thought they were proficient enough, the elder brother wanted to know where his parents had come from. Thereupon his father told him everything: How he and his wife were first cousins and were forced to leave their people in order to become married, and how he was uncertain whether his parents were living or dead. Then the boys told their father that if he would give them the directions, they would undertake to look for his people. So the old man gave them the necessary directions, and told them that it would probably require a whole day’s journey to reach the place of their grandfather. Then the elder boy wanted to know the name of his grandfather. He was told that his name was Muxa’meut.' Then the boys got ready. They packed all their gambling imple- ments and left for their grandfather’s house. By following their father’s directions they arrived at the looked-for place late in the even- ing and asked for Muxa/meut. They were immediately taken to his house. When they came in they asked for their uncle and found that he lived in the same house. Then the people asked them where they came from. The boys told them their names and the names of their parents. Thereupon all the people in the house began to cry for sheer joy, because they thought the runaway couple dead long ago. Then the boys wanted to know of their uncle and what he was doing. So he told them that another tribe was at present visiting his village for the purpose of playing various games; that his tribe had played shinny against the visitors this morning and was beaten badly, losmg practically all their possessions. Then they asked ‘‘What are you going to play to-night?”—‘We will play the guessing game,” he told them. And the boys said to him, ‘‘To-night thou shalt bet all thy possessions; we are going to help thee to win great wealth.’’ Their grandfather was exceedingly glad when he found out that his daughter was living. After a while the boys asked him how he was obtaining food for his people, and he told them that he was usu- ally supplying the village with herring. Then they wanted to know whether he had caught any lately. ‘‘No,” said he. ‘‘We are starv- ing most of the time.’ So they asked him whether he had any new paddles. And he answered, ‘‘Yes, one.’’—‘‘Show it to us!” Then the elder brother spit on one side of it, while the younger boy spit on the other. Then they said to the old man: ‘‘Go now to thy trap and put this paddle into the water, and after taking it out put it back 1 That is tosay, “He who has whale (meat)’’; Farrand undoubtedly misheard this word for mzzra’mnit; ra’/mni SEAL, WHALE, 96653—20—Bull. 6716 242 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 into the canoe. Then go to sleep and wait!’’ The old man did so. And after he woke up he found his trap full of herring. So he took them out with the dipnet, filled the canoe, and went home; whereupon the whole village had as much food as it wanted. As soon as night came the visitors filed into the house, and the guessing game was begun. At first the villagers let the visitors win. But about midnight the brothers told their uncle, ‘‘Double now thy bets, and we will help thee!” The visitors were continually making fun of the two boys. Soon after midnight the villagers, with the aid of the boys, began to win back their previous stakes, and before morn- ing the former winners were practically cleaned out. The visitors were angry and said to the boys: ‘‘ We will play shinny in the morning. You may help your uncle again, and we shall see if you are as good at that game.” The boys said nothing. After breakfast everybody went to the shinny grounds, and the game was started. At first the visitors were winning. But after the boys joined the game the visi- tors were helpless. The younger brother would take the ball from one end of the field to the other without any serious interference on the part of his opponents. Thus they played throughout the day. The visitors were badly beaten. At night they played the guessing game again, and once more the boys proved themselves unbeatable. Then the visitors said: ‘‘You must be good at target shooting. Let us try that contest and see whether you can beat us.” So they shot at the target a whole day, and the visitors were again beaten. In the afternoon the visitors proposed a game of dice, in which they were also bested. Then they tried their skill at throwing spears. In this contest, too, the boys proved themselves superior. Finally, the visi- tors declared they had had enough. The next morning the boys went back to their parents and told them how they found their grandfather and uncle and how they had helped them in various games. So a few days afterward, the parents of the boys went back to their old home and were once more united with their relatives—and tribe.' 1 The narrative seems to have much in common with the story of the Dog Children so prevalent among the tribes of the North. See particularly Farrand: Traditions of the Chilcotin, p. 7; Tradi- tions of the Quinault, p. 127; Teit: Traditions of the Lilloet Indians, p. 316. VOCABULARIES INTRODUCTION Convinced of the importance and usefulness of a vocabulary, I have published word-lists in my previously published Coos Texts and Lower Umpqua Texts (see Authorities Cited, p. 19), adding to the Indian-English vocabulary also an English-Indian glossary, as well as an alphabetical list of all formative elements of these two languages, There exists another and more important reason for appending a vocabulary to the present volume of texts. In the present volume ~ we deal with an Indian language which, if not yet totally extinct, is on the verge of extinction. At the time this collection of texts was made (in 1910) less than half a dozen natives were left who still had a speaking knowledge of their language. And they did not use their original tongue in the every day conversations, preferring to use for that purpose English or the Chinook jargon. The extent to which the Alsea language was becoming a thing of the past may be judged from the fact that I was unable to obtain the native terms for some of the most important and simple animal and other names. Further- more, my informants could not recollect many of the older stems that had been used by the informants of the previous investigators of this language. Thus the collection of myths made by Dr. Living- ston Farrand only 10 years previously to my own collection (in 1900) could not be translated fluently and intelligently by my informants; and a large number of stems and terms contained in the vocabularies that were collected by Mr. J. Owen Dersey in 1884 were totally unknown to the present-day Alsea Indians. Moreover, the children of the Alsea Indians of to-day neither understand nor use the tongue of their forefathers; so that we are perfectly safe in consider- ing this language of the Pacific coast as practically extinct. Knowing, then, that it is impossible to obtain in the future addi- tional linguistic data from this field, it was thought best to bring together in one single volume all available material on the Alsea language, not only for the guidance of the future student but also for the preservation in print of this highly interesting language. And in order to present a more complete vocabulary I included in it not only the stems and nouns that occur in these texts, but also such radicals and terms as were and could be obtained by other means. Furthermore, all other previous collections of Alsea vocabularies were consulted, and stems and nouns not obtained during the course of my own investigations extracted and added to the present vocabu- 243 244 BUREAU OF AMERICAN ETHNOLOGY [BULL, 67 lary. These earlier collections include short vocabularies of the Yakona language obtained by John I. Milhau (date not given), two extensive glossaries of the Alsea and Yakona languages collected in 1884 by J. Owen Dorsey, and a fair collection of Alsea vocables made in 1900 by Livingston Farrand. Farrand’s manuscript collection is the property of Columbia University in the City of New York, while the other data are in the possession of the Bureau of American Ethnology. Thus the present vocabulary, while by no means exhaustive, presents a fairly good collection of the average number of words used by a native Alsea Indian in his daily intercourse with his fellow tribesmen. The phonetic transcription of the previous investigators differed materially from my own system. It, therefore, became necessary to systematize the spelling, which task was accomplished without any difficulties. Only occasionally it was impossible to verify a stem or noun contained in one of the older collections. All such stems are given here in their original spelling and are followed by the initials of the collector. Thus (F) stands for Farrand, (D) for Dorsey, ete. The stems are classed according to their initial sounds, and the order in which the sounds are given is the following: E p.m €.n 8K hg bee a, a”, Gd, G", ar, av, au, au pl t is kw kil gw ota e, e%, é, ea, p BL ig ASN del gq! dU, 4, O"; Gh, Aa, y i‘ fist £ 0, 0”, 6, 0", OU, U, U", UH, U", at, Hi, Ui", w, ‘w, h i The long diphthong az has purposely been placed after the long 7-vowel, with which it interchanges frequently, as well as with the long é-vowel. In the same way the ai diphthong interchanges frequently with the long 6 and % vowels, for which reason it has been placed immediately after these two vowels. The numerals that follow each word refer to line and page of the present volume. Cer- tain stems—not exemplified in the present volume—were found in the four texts that were published by me previously in the Inter- national Journal of American Linguistics (Myths of the Alsea Indians of Northwestern Oregon, 1917, vol. 1, pp. 64-75). All such stems are indicated by the initials JL preceding the numerals. Thus ‘'136.14”’ indicates that the stem is exemplified on page 136, line 14, of the present volume; ‘‘JL 75.3”’ indicates that the example will be found in the texts published in the Journal of American Linguistics, on page 75, line 3, of the first volume. I tried, wherever possible, to give at least two examples demonstrating the actual occurrence of a given stem or noun. Derivatives of stems which occur in simple forms in this vocabu- lary when following in alphabetical order the simpler form have been . FRACHTENBERG | ALSEA TEXTS AND MYTHS 245 indented; when separated from the simpler form of the stem on account of their phonetic form, they have been placed in parentheses and referred to the simpler form of the stem. This is particularly the case in forms in which the vowel of the stem is modified. In conclusion I wish to express my thanks to the Secretary of the Smithsonian Institution for his understanding and appreciation of the scientific value of this linguistic appendix, as well as to the present Chief of the Bureau of American Ethnology for his keen interest in and active support of my investigations among the Indians of the Northwest coast. The publication of this volume, in its present form, is due largely to the permission and support afforded me by these two savants. ALSEA-ENGLISH a’, a suffic expressing a request, like Latin ‘‘utinam.”’ a/it, easy 174.2, 3 (-t, adjectival suffix). (ayah- . . . -U, seeai‘- . ... -0, to wish, to desire). ayal‘yai’s, frequent arrival 136.22 (-fyai, repetition; -sy nominal) (ayan-, see ain-, to cry, to weep, to lament.) (ayats-, see aits-, to shake [head ].} ayai’s, start, trip, journey 136.14 (-s, nominal). (awiL-, awil-, see aii, near, close by; to approach); also awik"!-. ahi, interjection hey! 122.7. ami‘stis, particle expressing indignation and anger 94.28; 98.28. . ami‘ts!i, particle suddenly, once ina while 30.2; 120.11. ata’s, he who, that.one 62.33; 94.28. ana’, interjection. anai’s, friend 46.17; 48.3 (-s, nominal). an‘a’s, white man, American 220.35 (-s, nominal). anhw/u, this here, this one 28.17; 44.23. antt’u, that there, that one 34.14; 44.24. a/ng‘i, to-morrow, next day 56.21; 136.36. as, the, a, that 22.5, 7; 24.18. a/sin, this my 70.16; 94.27. a’stin, this our two selves (incl.) 116.17; 126.10. atskwixu-, to sleep (pl.) 106.31. atsk:-, atsk’-, tosleep 58.18; 64.13 (related to tsk’-). aki’, monster 84.22; 86.10. (ak's-, past time.) ak'sa/ng"1, yesterday. ak*sqa’sk‘i, day before yesterday. ak'sqai’si, last year. aq-, to go, tomove 44.9; 76.35. aq-, to be well 116.10, 19; JL. 75.9. agas*t, good, pretty 44.20; 84.32 (-t, adjectival). aqastis, good quality, goodness, beauty 220.34 (-s, nominal). a°’qa, well, carefully, straight, exactly 32.5; 120.26 (-a, adverbial). afqayu, a’ qayu, beads, dentalia shells 26.8; 154.11 (evidently related to aq-, to be well; -a, instrwmental noun). (alak'ti-, see alk’tii-, to be quiet, calm, motionless.) alk:-, to be motionless, to stop 94.5; 98.27.. alk'tu-, alak'ti-, to be quiet, calm, motionless 64.37; 94.20 a/lik-an, quiet, motionless 40.23; 64.37 a/tin, this our 26.17. i a/ttuxt, atduxt, big, large, tall (pl.) 22.2; 86.18 (-t, adjectival). a’a, particle yes, indeed 22.5; 24.3. a/mta, particle all, wholly, entirely, completely 32.22; 44.22. a/mtist, gone, entirely 102.11 (-t, adjectival). (an-, see ain-, to cry, to weep, to lament.) A’sin, proper naine 224.17; 226.4. 246 FRACHTENBERG | ALSEA TEXTS AND MYTHS TAT (atsk’-, see atsk’-, to sleep.) atskuyuxu- is hai", to feel sleepy (plural) 72.24, 26; 134.19 (related to atskwixu-). (a*’qa, see ag-, well, carefully, straight, exactly.) al-, to tell, to speak, to narrate 24.20; 26.15. (a’/lik'an, see alk’-, quiet, motionless. ) al, crow 226.32. ai-,togo 22.7; 24.1. aii, see k‘ai/i, so that, in order that. ait, particle please! 132.6. ain-, ayan-, an-, to cry, to weep, to lament 30.11; 70.12. ai‘- .. . -U, ayah- .. . -U, to wish, todesire 94.2; 150.1 (-U, verbal suffix, by origin designating first person demonstrative). aits-, ayats-, to shake (head) 134.35; 136.1. aili’k'i, already, long ago 68.32; 70.5. auk'!-, see ait (interchange of t and k'!). €¢, interjection 94.5. (imist-, see Imstk, thus in this manner.) imi‘stis, action 122.34 (-s, nominal suffix). imsti’t, such, similar 114.1; 162.29 (-t, adjectival). ini’yu, tule reed 98.25; 108.4 (-U, nominal). intsk'i’s, purticle something, what? 36.1; 42.2. is, a, the, that 28.16; 34.7. istik:-, istik’-, to stick out, toshow 74.13; 80.15. ik’x-, ik*x-, to separate, to part 34.23; 66.12. ilu-, ilu-, to speak, to say 170.28; 186.26 (related to yGl-). ildi’s, ilti’s, word, sound, speech, talk, message 32.10; 34.13 (-s, nominal). iltu-, lot-, to scare, to frighten 158.27; 186.19. (iltq-, see 1a’trq.) iltqast, la’tqat (from 1a’tEq), what kind, what manner 26.22; 40.5 (-t, adjectival). ilx-, to look in, to peek 156.17. iL-, iL-, to contradict, to refuse 60.12; 66.22. 1, particle please! pray! 92.15; 100.5. 1, ii, interjection ouch! 102.14. li, emphatic particle exceedingly 106.1, 28; 140.16. i‘-,togive 44.21; 110.36. i’/pstex, waterfall, cascade 90.3, 7. ipsin-, tobe raw 96.15. i/mste, imist-, thus, in this manner 22.11; 24.4. itaf, and, also, likewise, moreover 22.9; 26.8. Inai’s, sand, beach 88.25, 27; 212.33 (-s, nominal). is, at, in, on, to, upon, with 24.1; 34.18. is intsk'is. for what reason 34.18; 108.22, 23. is imstr, for that reason, therefore, consequently, hence 40.6; 56.13. is qau’wai-slo, everywhere, all over 42.6; 52.1 (-sl6, indefinite place). Is Lxayai’-slo, sometimes, occasionally 130.24. is Lxatowai’-sl6, sometimes, occasionally 76.5; 86.33. is la*, is 1a’teq, for what reason?, why? 108.1], J2, 15. is It6wai’-sl6, sometimes, afterwards 60.11; 64.3. i’stEkwa, sucha thing 82.8; 166.7. 248 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 its-, vats-, to be, to live, to stay, to reside 22.1; 74.19. itsai’s, aitsai’s, house, dwelling, residence, abode; inside 28.7; 30.3 (-s, nominal). mEpitsai’satt, carpenter, builder (-st, nomen actoris). : lnya’tsit, LEya’tsit, dweller, resident, inhabitant, people, village 24.2; 28.14; 30.15 itsx-, yatsx-, to be different, to act differently 76.24; 90.25, 30. itsxafst, yai’tsxaést, different, various 36.18; 150.3] (-st, adjectival). i’/k’xa, separately 144.24 (-a, adverbial). il-, to be small 60.2. ilaftst, ilafst, small, little 40.7; 56.10 (-t, adjectival). ilat-(?), to join 172.32. (ilit-, see ild-, to tell, to speak.) ili/diyt, talk, speech, noise; telephone 124.21, 25; 220.25 (-0, instruimeni). ild-, ilt-, ilit-, to talk, tospeak 30.23; 50.5. iltist-, ilst-, to speak 118.10; 156.27. il-, to fly (pl.) 94.8; see yal-. irli'ts, long afterwards, long ago 120.20; 122.23 (initially reduplicated from Tits). IL, La, itta, emphatic particle 64.3; 98.13. iit!-, int!-, toexamine 80.22; 84.19. MEILt!ift‘, examiner (m-, prefix-; -£t‘, nomen actoris). ais, particle when, until, after, later on 26.17; 148.24. ais a/ng1, to-morrow 216.14. aitsai’s, see itsai’s, house, dwelling, abode; inside (ai-i, vocalic change). yea-, to say, to tell, tospeak 22.11; 56.10; 86.24. yeEai’s, speech, talk, address 22.5; 30.16 (-s, nominal). yEha’miyu, cyclone 32.15; 34.3 (-0, instrumental). yEk‘ai’s (D), perforation in ear. ya‘-, tobe big 96.30; 118.82. yaa‘-, to presage ill 156.27. ya’ka, yvafqa, crosspiece, bar, beam 98.26; 156.17 (-a, verbal noun) yaq-, to touch. yafqayu, needle (-u, instrumental). Yaqo’n, proper name Yakwina 90.24; 110.14. yalas-, see yals-, to come back, to return, to go home. yal-, to fly 212.16, 18; 212.26 (related to il-). (yathats!-, see ya™‘ts!-, to guess; to gamble.) ya" ts!-, ya™hats!-, to play the guessing-game, to guess, to gamble 22.9; 150.20. ya™hats!iyu, gambling-stick 148.15; 150.19 (-, instrumental). Leya™hats!it, teya™hats!it, guessing-game 36.4; 38.5. mi" ts!a‘t‘, gambler (-et*, nomen actoris). ya'’qu, wildcat 52.7, 10; 216.3. ya’hal, neck 102.37; 148.6. yas-, to say, to tell, to speak, toaddress 24.2, 19; 30.19. (yats-, see its-, to be, to live, to stay, to reside). yatst!, sign, mark 186.30 (-t!, local noun). (yatsx-, see itsx-, to be different, to act differently.) ya” qa, straight 58.7; 62.3 (-a, adverbial). yax-,togo 26.19; 28.13. ya’xalift!, road, trail, path 68.37; 214.39 (-£t!, local noun). Ya/xaik’, proper name, Yahatc 110.18; 218.23. ya’xau, return JL 72.35; 73.19. yal-, tosay, tospeak 114.17, 19 (related to 4l-). Ya/La, proper name 234.5. FRACHTENBERG | ALSEA TEXTS AND MYTHS 249 yals-, ya*ls-, yalas-, to come back, to return, to go home 26,2; 30.9. ya‘tqult!, diver 48.6, 8 (-*t!, local noun). ya™tstis, buzzard 48.28, 29; 50.1 (-s, nominal). yaix-, to go, to move; to fall 44.8; 80.6. yai’xaist!, tracks 70.12; 74.5 (-®t!, local noun). yal’xtex, particle gone, after 24.18; 28.8. yiht-, to disappear, to run away 60.20. yip-, to turn back, to go back 70.7; 88.24. yipafyasla, screech-owl 50.9, 11 (-sla, nominal suffix). yipafts-sl6, backwards (-sl6, indefinite place). yiptsi/yu, whip (-a, instrumental). yikik’-, to go west, to leave shore, toset (ofsun) 74.30; 140.30 (related to ku’k", west). yixatts-slo, forward (related to yax-, -sl6, indefinite place). yai/tsxa, differently, variously 46.2; 104.14 (-a, udverbial). yai’tsxa‘t, itsxafst, different, various 44.1 (-t, adjectival). yai/tsxast, different, other 42.23; 182.8 (-t, adjectival). yai’x-auk’ is hai, exceedingly, very much 64.1; 76.25, yol-, yul-, to talk, to speak (pl.) 65.6; 108.19. (yuwix-, see yux-, to disappear; to take off.) yu‘wat!il-, totrample 72.32. yux-, yux-, yuwix-, to disappear; to take off 30.2; 36.23. yu’xu, still, yet 68.7; 70.2. yu’xwis, particle self 34.2; 72.1. yu’xwist, own 174.26; 182.19 (-t, adjectival). yulx-, to be crooked, twisted; to twist 158.9. yuku-, to travel about 128.31. yu’xa, without, gone 136.38-138.1. yul, yol, speech, word, talk 106.20; 110.6. yu/ltsuxs, y0’ltsuxs, thunder, thunderbird 80.7; 98.10 (-tsuxs, collective). yuL-, yul-, to be near, toapproach 68.26; 74.7 (related to aut). yu™salyust!, sole of foot, foot 98.36, 37; 102.11 (-ust!, instrumental). o/k'eai, see 0’k*eai, who, somebody (6-0, vocalic change). 6q-, see wuq-, to split (neutral) (6-wu, vucalic change). 0/xun, moon, month 204.1, 7; 208.34. i’yi, u’yu, fence, barrier 72.32 (-U, instrumental). utx-, watx-, to become, to change, to turn into 30.3; 90.26; 156.34. ust-, wast-, wust-, to-follow 22.12; 66.22. lstit-, wustit-, to pursue, to follow 74.14, 15. Lau/’stitit, pursuer 134.30. uk’, i’k‘eai, 6’/keai, who, somebody 34.3; 60.7. axu-, 6xu-, uxu-, to come out, to show, to appear; to float up 128.26; 130.5; 168.4. ali’s, see wuli’s, arrival, year (G-wu, vocalie change). u’lsin, maple-tree. aul, interjection well! 30.16. auL, aul, awiL-, awil-, near, close by; to approach 28.4; 30.1. ail- .. . auk’ is hai®®, to be glad 172.33; 174.8 (-auk’, inside, between). au/tik’, right away. wa‘, particle no, gone 72.28; 134.18. wa‘-, toopen 132.20; 144.10. wahau‘-, to invite, to call 36.5; 38.23. (watx-, see itx-, to become, to change, to turn into.) 250 BUREAU OF AMERICAN ETHNOLOGY | BULL. 67 watna’, particle no, not, gone, absent 48.23; 72.27. was, thisone, who 28.15; 78.36 (objective form of as). was-, tospin tops 208.32. ; Lowa’sat, towa’sat, the game of spinning tops 208.31. wa/sa, aspinning top 208.35; 210.2 (-a, verbul noun). (wast-, see ust-, to follow.) wala’kis (D), bat (-s, nominal). walt!, spawning-grounds 186.4, 9 (-t!, local nown). walts-. toinvite 60.6. wa’sak'ink’, February, March (-k‘ink’, season). wa/sis, cat (-s, nominal). wal. cedar 134.34; 190.24. wil-, wili-, to kill 66.2; 166.12. wil-, to,arrive, to come, to stop 24.1; 36.24. wil- . . . -auk’ s-le’wi’, the season changes 112.1; 114.13 (-auk’, inside, between). (wili-, see wil-, to kill.) wi’liya, underworld, country of the souls 158.4, 6 (-, nominal suffix). Wusi’’, proper name Alsea 58.5; 110.14. wust-, see ust-, to follow (wu-t, vocalic change). wustit-, ustit-, to follow, to pursue 146.6; 150.6. wust!in-,-to agree, to affirm, to answer (sing.) 62.11, 15; 144.36. wusn-, to rub, to daub, to paint 122.32. ; wuq-, 6q-, to split (neutral) 32.2. wul-, to come, to end © 86.8; 208.30. wula’tat, frog JL 74.5. wuli’s, Uli’s, arrival; year 82.1; 114.9 (-s, nominal). wu/lhais, thigh (-s, nominal). waust!-, to dig (roots) 140.18, 22. wau/st!aus, dug-up roots 130.20; 132.18 (-s, nominai). (‘wa-, see ht-, to score, to tally.) ‘wa‘waf, night-owl 48.24, 26; 210.15. ‘wal‘-, ‘wala‘-, to shout, to lament 68.14; 70.26. ‘wala’, shouting, wailing 74.15 (-a, verbal noun). ‘wa’lhait®, shouting, lamentation 68.16. Wai‘dusk’, proper name 84.17. hen, interjection JL 69.6. ha, particle 106.1, 28; 142.35. ha/aits, here 140.29; 180.24 (related to haits). ha/it6, mussels 86.32. : hiya€, calico-salmon 106.15, 17. (hayan-, see hain-, to look, to see, to perceive.) haya/niyayust!, eye (-ust!, instrumental). h-£yan-, to flash, to lighten 94.1; 230.14, 21. hayafna, lightning (-a, verbal noun). (hayats-, see haits-, here.) (haya‘-, see hai‘-, to be large, to rest.) (hayan- ... -U, seehain- . . . -u, to open eyes.) (hawaq-, see hauq-, to grow.) haha-, toshout 68.3; 128.18. hahaw-, to deride, to scorn, to best 150.8. haha/l0, ha’halo, black swan, wild goose. ha’hain, appearance, looks 214.25, see hain- (initial reduplication). FRACHTENBERG | ALSEA TEXTS AND MYTHS 251 hahai’/kwauk’, in the middle 142.5. hape’/nk’, from outside 64.35; 28.10. hafpist, swift, fast 198.15 (-t, adjectival). hafpistis, swiftness, velocity 182.7, 8 (-s, nominal). ham, xam, thy 40.15, 16; 48.3,4. hamstif, all, each, every; whole, entirely 34.10; 36.1. hamstit!, enormous, terrible, great 112.19. hamsti’t!, such, this kind 162.9. hamstift!atis, such a size 176.3 (-s, nominal). hat-, toraiseup 104.12. hata’hak-’, on both sides, 58.26; 64.36. hata’/m#, as if, kind of, like 64.12; 92, 39. hato’qwi, upstream 84.19; 186.4. hato’qwiyu, upstream 186.34, 35 (-U, nominal). han-, han-, to see, to look 60.23; 192.28 (related to hain-). ha/nak‘al, body-part 80.15. hanhw/’u, particle please! pray! 78.37; 80.2. hant!-, to wait, to expect 158.17; 174.29. hask:-, to die (pl.) 102.36; 148.35. ha/ski'st, dead (-t, odjectival). hatsi/l, inside 100.27. hatsi/Ik", inside; forest 54.8; 118.24; 224.13,14. hatsi’lal, flesh, meat 66.10; 212.32. hats!i/liya, shirt (-, nominal). (haku-, see xku-, to leave [canoe], to land). hako’kwiyt, west wind (-U, nominal). hak'é’ts!iyu, east wind (-0, nominal). hak‘i’/ms, particle if, in case 164.24; 226.1. hak‘i/msis, particle if, in case 178.29. hak'i/msins, see hak:i/msis and -n infixed. hak'i/mstis, see hak-1’/msis and -st infired. hak‘i/msxans, see hak-1’/msis and -xan infixed. hak‘1hi, from there, from other side, from across, alongside 44.15; 68.8. hak'i"’k'i, here, from here 172.8; 180.24. hak-ai’k:-sl6, on the left side 142.10. hak‘au’k’, on the other side, from across 148.11; 152.5. (hak:!-, see ‘k'!-, to touch, to feel, to smell.) hak: !é’tsal, edge of sea, shore, beach 62.6. haqa/nt!uxs, knee 140.14. ‘ haqu-, to leave JL 72.35; 73.20. (haqu-, see xqu-, to drag.) haxu™ts, behind 198.33. (halaq-, see halq-, to take out, to uncover, to open; to put into play.) (halasn-, see halsn-, to raise, to take care.) hala’tsi, as before, similarly 24.13; 26.2. ha‘lik‘a, salmon-berries. hali’yu, mouth of river, downstream 86.4; 90.12 (-u, nominal). haluwi’yt, mouth of river (-U, nominal). ; haluwi’k‘siyt, mouth of river 80.32; 90.8 (-U, nominal). halt-, to look on, to watch, to witness 30.2. halt!-, to lick 124.3; 136.15. halsn-, halasn-, to raise, to take care 124.8. halk!u-, tochew 80.1; 106.5. halq-, halaq-, to take out, to uncover, to open; to put into play 76.7, 8; 182.6. pA BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 halt-, hak*!t-, to sniff 138.18, 20 (1-k"!, consonantic change). ha, particle 68.21; 134.23. ha/atqa, quickly, suddenly, ina hurry, at once 24.4; 38.18 (-a, adverbial). ha/ana, interjection 154.30. hahi’naa, glass, window, looking-glass (from hain- with initial reduplication; -u, instrumental). (hafp-, see ‘p-, to hide.) haét!, older brother 22.12; 54.12. han-, to look, to see 128.35; 132.27 (related to hain-). ha*’tsE, in vain, vainly 44.7; 58.2. (haku-, see xku-, to leave [canoe], to land). ha’kumxus, relative by marriage 118.4 (-xus, collective). hal, interjection see!, there! 44.16, 17. ha/létxau, flower (-0, nominal). ha/Idemxus, looks, appearance 164.30, 31; 166.9, 10; 188.10 (-xus, collective). ha” tqaést, fast, swift (-t, adjectival). ha's, breath 74.27, 31 (-s, nominal). hai/ait, particle 92.15. hai‘-, haya‘-, to rest 62.32. hai‘-, haya‘-, to be large 120.1; 150.17 (related to ya‘-). haihaya‘t, big, large, high, tall 56.14; 58.13 (-t, adjectival). haihaya’tis, size, height 80.11; 162.5 (-s, nominal). hain-, hayan-, to look, to see, to perceive 30.3; 122.7. ha’hain, appearance, looks (initial reduplication). hahi‘nau, glass, window, !ooking-glass. hain- . .. -u, hayan-.. . -ii, to open eyes 96.32, 33 (-U, verbal suffix, by origin designating first person demonstrative). hainai’s, face, surface 212.14; 228.24 (-s, nominal). haits-, to cross 30.9; 96.19. haiku- ... -auk’, ht@ku.. . -auk’, tobein the middle 142.9; 158.21. hai®*, mind, thought, sound 22.6; 38.14; 70.7. hau‘, everywhere, all over 22.4; 34.13. haua’, particle what? 170.14. hauwi‘i, recently, often 64.5; 88.19. hauwi’st, first time 140.18 (-t. adjectival). hauwi’t, younig JL 75.23 (-t, adjectival). hauq-, hawaq-, to grow (intr.) 78.13, 32; 224.22. hehe’, interjection 32.3; 132.14. he”, interjection 32.9; 64.22. - hé, interjection 46.16; 48.2. hitu- . . . -d, to have sexual desire JL 73.35 (-i, verbal suffix, by origin first person demonstrative). hints!- . . . is hai, to despair, to abandon hope 68.30. hila‘ts-sl6, sideways (from hil-). hils’, to hit (with fist). hiyaf, cousin 66.14; 116.8. hifye’sa, friend 44.19. hiw-, hyuw-, to whisper 154.27. hyu- 146.37. ; hi/hisxat, heirloom JL 68.12 (initial reduplication). hit, body 28.19; 42.18. hi’tE, particle denoting surprise and wonder 32.11; 70.16. hi’teqins, that much 172.8; 182.19 (-In, passive; -s, nominal), FRACHTENBERG | ALSEA TEXTS AND MYTHS 253 hints!- . . . -auk* is hai, to despair, to give up hope 1538.10.11 (-auk’, inside between). hisx, particle more. hi’tslem, hitsLem, hi’teslem, human being, person, people; Indian 26 4; 28.16. hits!ins-, to fish at low tide 112.9. hi’k-e, particle just 22.5, 6; 24.4. (hik'!-, see ‘k'!-, to touch, to feel, to smell.) hil-, hyal-, to miss (the mark) 58.3; 60.22. hilasts-sl6, sideways. hilku-, to do, to perform. hilkwai’s, hilkwai’s, action, deed 22.6; 34.4; 72.17 (-s, nominal). hil-, to move up and down, to shake 104.12. 5 hi", particle probably, maybe, perchance 68.6. hitha™, particle probably, maybe, perchance 164.6. hitsk’, afew 1380.26; 172.11. hi"q!, sinew 66.9; 166.5. hai’ts, here 80.21; 100.7. hai"k’, almost 28.4; 30.18. hyafq-, to whine JL 69.10. (hyal-, see hil-, to miss the mark.) hyu-, hyuw-, see hiw-, to whisper. hunk!*, steelhead-salmon. Hul6d’huld, proper name (?), sole, skate, halibut, flounder 70.25; 72.5. hului’sau, brothers and sisters 92.33 (see hu‘l; -au, plural). hu, interjection 58.23; 142.25. hu-, ‘wa-, to score, to tally 198.25; 200.4. i xwafyai’t!, goal, tally, stake 24.7, 15; 186.20 (-t!, local noun). hi’pyu, dirt (-i, nominal). hunk:!-, to cover (head) 92.15, 19. huétsk’, particle maybe, perhaps, perchance, lest 68.6; 122.2. huk'ts-, to wish 106.29. huél, sister 90.34; 94.25, hu’lhum, fern-roots 132.19; 142.6. hu"squs-, to spear fish at night 1128. hu"ts, close here 186.6. hu"k'i, here 66.10; 76.18. (huqu-, see xqu-, to drag.) hu’ qutxayu, wagon (-U, instrumental). hui*ku-, hiytku-, to tie hairina knot 182.17. hii’ ktis, knot (in hair) (-s, nominal). hui"qu-, to fall out (of hair) 120.25. ‘p-, to open (mouth) 64.16, 25. ‘p-, ha*p-, to hide 128.38. ‘k-!-, hak-!-, hik:!-: to touch, to feel, to smell 30.5; 126.32. peEni‘ts!i, trout. peni’k’, outside. outdoors; door 72.22; 120.20. peEni’k’.i, berries (-11, the one-, those-). (pEnunsai’t!, eating-place, table [see nuns, to eat; p-, prefix; -t!, local noun].) pEnht-, pinthu-, pun‘wa-, to push, to brush aside 128.32; 140.8. pes? xauk‘ink’, February, December (-k‘ink’, season). pEsa’/x, spear 84.1; 106.21. pekui’s, silver-side salmon (-s, nominal). peEla’qt, rotten (-t, adjectival). 254 BUREAU OF AMERICAN ETHNOLOGY pEla’‘pelu, feather; hair $2.19; 212.30. paa’wun, snag, log 92.35. pa’ap!, mink 62.15. (pawak'u-, see pauk-u-, to suspect.) p2’wint (D), cinnamon bear. p2hal-, tobe red 212.14, 18. pvVhilt, pa’hilt, red 82.12; 136.32 (-t, adjectival). pwhalyust!, anus 64.31; 82.18 (-t!, local noun). (py piltkaéft!, chair (see pil-, to sit; p-, prefix; -£t!, local noun). p2’mint, booty 68.29, 30. past-, to remain, to survive 150.15; 158.7. (pak-, see pk-, to feel of, to touch.) paxt!-, to hit, to strike (with stick) 152.19, 21; 158.1. palhu-, to bite 84.22; 100.19. (paltku-. paltqu-, see piltku-, to sit.) pa/lkun, snail 68.6 palt-, to stick, to place 82.18.20. patk'st, patk'st, hard 158.31; 160.31 (-t, adjectival). pa’yem, fox 216.3. pa’pEsxau-, to play the game of cat’s-cradle 36.12; 210.6. pa’pzsxau, string (for game of cat’s-cradle) 208.11. Lpa’pEsxaut, tpa’pEsxaut, the game of cat’s-cradle 36.12; 210.16. pa’ pEsxaisk‘ink’, December (-k‘ink’, season). pa’/stuwitt!, pa’stiwit!, survivor, remnant 70.10; 106.33 (-*t!, local noun). (pakan-, see pkan-, to touch, to feel.) (pak'!-, see pk'!-, to touch, to place.) pa’qst. blue, green (-t, adjectival). pa’xt!iyu, shinny club 38.11; 182.36 (-u, instrumental). pa‘len, particle why?, for what reason? 94.17; 152.6 palau-, to mention name of dead relative 122.23. paflis, skunk. pa’lqa, medicine-man. patk'st, tough, hard 86.40 (-t, adjectival). pitkwai’st, lame (-t, adjectival). pin, your 38.25; 86.41. (pinahu-, see penhu-, to push, to brush aside.) pitskuli/nif, sand-hill crane 48.9,-11; 210.13. pil-; to. sit (pl.) 72.22; 94.25. (pilatku-, see piltku-, to sit.) pila/tkwayi, hind-quarters, buttocks 102.12 (-u, nominal). pa/piltkust!, chair. piltku-, piltqu-, pilatku-, paltku-, paltqu-, to sit 58.10; 62.19. (pi/laq!, see pilq!, mist.) pi/lauk: (D), palm of hand. pilskwifst, pilskwiftst, strong, powerful 38.22; 40.8, 12 (-t, adjectival). pilskwisstis, strength (-s, nominal). pilts!-, to throw 94.11. pi lkauxs (D), bladder. pi/lqan, sore, rotten 96.33. pilq!, pi/laq!, mist 168.27. pit-, pil-, to break wind 88.16, 33; JL 66.5. piya, ashes 70.18; 74.10. pi’yats, female child, girl, daughter 22.12. [BULL. 67 FRACHTENBERG | ALSEA TEXTS AND MYTHS O55 pi’usx-, piwisx-, to sound, to be noisy 34.24; 36.9. pltisxam, sound, noise 28.7; 36.1; 128.22 (piul-, see pitu-, to be warm.) (piwisx-, see piusx-, to sound, to be noisy.) piwi‘tns, shouting, greeting JL 72.29 (-In, passive; -s, nominal.) pi‘-, pai‘-, to be absent, to be away 66.3; 164.27. pit-, see pt-, to give, to pay blood-money. pits-, to split, to distribute, to divide, to give 118.13; 132.19 (related to pt-). pi‘tsust!, gift, present, potlatch, division 66.7, 8; 132.20, 23 (-ust!, instrumental). pi’‘tskum, day, sun 28.18, 23; 30.16. pi’tskumsk’, summer. pil, palm of hand. pitu-, piul-, tobe warm 64.11. pi"tq-, to lie face down 68.7; 74.33. po-,(?) 72:31. po’stex, pu’stEx, pu’tsitx, blood 126.25, 31; 134.23. pe pek't!, supporting stick (of trap) 104.6 (-t!, local noun). po’q’, fir 210. il. : po’la, oak. puu-, to be full; to fill 82.32; 190.26. puu’t, full 90.16 (-t, adjectival). puu’yas, bucket 104.39; 106.4. puwast, poor (-t, adjectival). pu‘-, to blow (tr.) 80.17. puwi’x, full 86.14; 94.8. Pu’ wik", proper name 88.6, 7. pupenhau-, to play shinny ball 22.8; 24.4. pu’penhat, shinny ball 44.3; 182.7 (-a, instrumental). pupeEnhauyai’s, shinny game 200.6 (-s, nominal). Lpupenhaut, tpapenhatt, shinny game, shinny player 28.22; 36.3. (pun‘wa-, see penhu-, to push, to brush aside. ) (put!-, see pt!u-, to stick out, to show.) pust!, grease, fat, butter 122.33. pu’kwalt, yellow (-t, adjectival). pu’xtst, paint (-0, instrumental). (puL-, see ptu-, to be in upright position, to stand, to stop.) pauk‘u-, pawak‘u-, tosuspect 24.18; 26.14. pt-, pit-, to give, to pay blood-money 78.37; 80.1. ptu-, pt!u-, put!-, to stick out, to show 84.25: 130.38. psaya™sal, slave. psa’‘nk'tsu-, to watch 64.35; 120.22. (psinik’!x-, see psinLx, three; k"!-L, consonantie change.) psinix, psinik-!x-, three 66.14;°96.30. : psink' !exk‘em sati’tist, thirty. psinix taqai’st, eight 208.4, 5. psinux laqai’stk’em sat’tist, eighty. psul-, psik'!-, to wish 96.6, 17. pstin, yourtwo 110.10; 122.24. (ptsitsk’ !aft‘, arrow-maker; see tsi’tsik’; -§t‘, nomen actoris). pk-, pak-, to feel of, to touch 120.25; 130.23. pkan-, pakan-, to touch, to feel 134.11. pk6s-, pkus-, to urinate; urine 124.2; 136.15, 16. pk6’sxat!, place where one urinates 124.3 (-t!, local noun). pkuts-, to pick, to gather 86.34; 192.30; 194.3 (from kots). 256 BUREAU OF AMERICAN ETHNOLOGY : [BULL. 67 - pk'!-, pak'!-, to touch, to place 150.33; 196.20 (related to ptu-, pk-). pqani’sEx, s’death, forsooth JL 75.31. pqaitxan-, pqa‘yatxan-, to watch on the sly, to watch secretly 152.5; JL 74.8, pxamint-, tohunt 94.15; 110.38. MEpxamintxé‘t‘, wolf (m-, prefix; -£t‘, nomen actoris). pxa/stu, blind. pxéltstis-, to ask, to inquire 22.3; 26.4. (px6’xzatt‘, box-maker, carpenter; see xOxu!; -£t‘, nomen actoris.) pxu-, to chop wood. pxu’ya‘t‘, wood-chopper (-£t‘, nomen actoris). px'i’nt, thin, lean (-t, adjectival). (px ‘ilmis-, to go in a certain direction 34.2; 60.21; see x‘ilum-.) plu-, pLu-, puL-, to be in upright position, to stand; to stop 24.17; 58.6. plui’s, companion 164.4; JL 67.37 (-s, nominal). p!ex-, plix-, to go to, to visit 62.2; 64.4. p‘-, tospread, to divide 142.39. (phains-, phayans-, phainais-, to go and see 68.21; 74.36; see hain-.) p‘u-, toswell (intr.) JL 74.24. p‘u-, to blow (tr.) 94.21. (pht’lhum-, to dig fern-roots 130.1, 2; see ha’/Ihum). meayai’st, valuable 74.23; 76.7 (-t, adjectival). mei lditu, mouse. - (meEixt!ift‘, examiner; see itt!-; -§t‘, nomen actoris.) meEyai’tsxaut, rabbit. meE‘-, to strike, to hit 196.20, 31. meha‘it, old, old man 72.16; 122.4 (-t, adjectival). meEhaya’tau, little old man 58.13; 60.8, 9 (-au, diminutive). meha/lk‘atxusk‘ink’, June (-k'ink’, season). mehi’lqtst!emxt, resting on posts 104.21 (-Emxt, the one, that-). meEhi®-, to hit, tostrike 44.7, 9. meEhti”kuistt, sea-lion 86.17 (see hui"qu-, hair falls out). (meEpisai‘sast‘, carpenter, builder; see itsai’s; -*t‘, nomen actoris.) (mEpsa’yuwatt‘, basket-maker; see sa’yu; -*t‘, nomen actoris.) (MEpxamintxé‘t', wolf; see pxamint-, to hunt.) meti’yutxaut!i, rabbit 54.5; 58.10. met!olast’, raccoon 69.9; 62.4 (-*t‘ nomen actoris; from t!dl-, to spatter?). meEna/tEm, the youngest 32.4; 94.11. mena’tet, younger 68.10, 17 (-t, adjectival). (mEnunsast‘, eater; see niins-; -*t‘, nomen actoris.) (meni’xstu, snail, slimy; see nix, slime.) (mesilk:!a£t‘, a dreamer; see silk !u; -€t‘, nomen actoris.) (mEsu"’q !ustxayatt‘, raccoon; see suq!ust-, to feel; m- prefix; -€t', nomen actoris.) meEsha/Isla, woman, female being 22.1 (-sla, nominal). meEtsa’ntsinst, nasty, ugly, dirty; pelican 48.1, 2 (reduplicated; -t, adjectival). metsadaft‘, kingfisher 46.19, 20; 156.27 (m-, prefix; -*t‘, nomen actoris). metsa’mtxusk'ink’, July (-k'ink’, season). (metsimx-, to doctor JL 74.33; 75.8; see tsimx-.) (metsilha‘t‘, a singer; see tsil‘-; -t‘, nomen actoris.) (metsiqtuwa‘t‘, he who cuts off heads, executioner 136, 33, 34; see tsiq-; m-, prefix; -§t‘, nomen actoris.) : meEtslax-, to dance the war-dance (pl.) 126.7; 128.28. metslai’qast, monthly courses, menstruation 142.13; 144.22. (mets!u’lxust, fearful, dangerous 56.8, 17; see ts!ilxu-;:-t, adjectival.) FRACHTENBERG ] ALSEA TEXTS AND MYTHS 257 meEkotalyast‘, mole (m-, prefix; -§t‘, nomen actoris). meku’mk?, sea-otter 92.18; 98.12; see kumku-. (mekumkw‘t‘, runner; see kumku-; -t‘, nomen actoris.) mek‘ais-, to hit, to strike (with rock) 218.29. meEk’é’Itsitu, cattle. mek‘irast‘, crane 46.22, 23; 134.1; see «iL-; -£t‘, nomen actoris.) mek‘ithiti, kinnikinnic berries 82.11, 16. mek‘ai/nik'slau, little orphan 150.20, 22; 152.10, 11 (-at, diminutive). mek‘ai’k‘ist, liar. mek'u’dust, bird (species unknown) 102.39; 104.13. mek'!in-, mek’ !én-, to hit, tospear 46.6; 94.10. meEqaai’t, pregnant 24.11; 124.5 (-t, adjectival). meEqafyatu, head-band made of woodpecker feathers. (qamint, much q. v.) meEqamin-, to multiply, to increase 108.25; 110.35. meEqami‘nt, many, much 26.3; 36.9 (-t, adjectival). meEqami‘ntis, number, amount 108.10; 164.33 (-s, nominal). meEqami‘nta, much, a great deal 138.23; 220.17 (-a, adverbial). (mEqalpast‘, cougar 52.3, 6; 214.15; see qalp-; -£t‘, nomen actoris.) meEqau’tsqauts, Chinook salmon. (meEqu’t!isalisla, one who abstains from drinking, teetotaller; see q6"t!-; -sla, nominal .) meEqau’t, sturgeon 84.10, 12. (mExai-, max-, to paddle 94.3, 4; 108.2; see xwé’xwé.) meExu’n, salmon-trap 210.8. meEla/i, jealous. meta/hatu, mera/hatt, robin 58.4; 62.10 (see La’ha). meta/tint, eel. metana/stiyu, MELana/stiyu, meEtana’tstiyu, chief, leader 38.2; 160.6; 168.38. meEtant-, mELant-,.meEtanat-, to hide, to secrete 72.6; 128.24, wEta‘tq!atxusk‘ink’, October (-k'ink’, season). metan-, MELan-, to know 38.22; 40.5. meta*nt, thick (-t, adjectival). meta/ntELi, particle really 122.33; 176.10. (meli/Utst, enjoyable 38.4; 48.25; see lot-.) melilk'st- . . . -W is hai”, to fare badly, to have misfortune, to fail 172.8, Neel Assos (-U, verbal suffix, by origin designating first person demonstrative). meiqa/Iqautxusk'ink’, August (-k‘ink’, season). (mELxamniya‘t‘, murderer, pelican 122.6; seeLxamn-; m-, prefix; -§t‘, nomen actor’s.) maai‘‘tsit, nice, pretty, beautiful JL 74.9 (-t, adjectival). ma/aiti, particle perhaps 170.39. mayEx-, tosay, tospeak 58.22; 66.16. mayw’s, cap (-s, nominal). ma‘- .. . -auk’ is hai™, to think 176.13, 14; 178.30 (-auk’, inside), mahayai’s-auk’ is hai®®, thought, opinion 178.5. mahai’xasxam-auk’ is hai™, thought, opinion 178.30. ma/hats, child, young boy 66.18; 76.26. maha/laitu, deer. ma/mkusli, women, female beings (pl. stem) 184.24; singular, mukwa‘steEti. ma‘tun, daughter-in-law 76.27; 144.34. ma‘n-, min-, to fall short, to fail 132.14; 200.2. mats0’kus, salmon-berries (-s, nominal). mats6’kustxusk'ink’, May, April (-k‘ink’, season). ma/lkuts, ma/Ikwits, whale 120.16; 122.19. makt, parent-in-law. 96653—20—Bull. 67-17 258 BUREAU OF AMERICAN ETHNOLOGY " [BuLL. 67 ma/l‘ya, differently (probably related to mil‘-). ma/|Imi, flounder. ma/alk'sta, slowly, carefully, gradually 74.9; 150.34,35 (see malk'st; -a, adverbial). mant-, to wait JL 70.13. mak'st, fat, stout 160.17, 30; JL 71.14 (-t, adjectival). ma/qax-, to refuse (marriage), to jilt 92.17. (max-, see mExai-, to paddle.) (mal‘-, see mil‘-, to lose.) Malé’tst, proper name, sea-otter 92.16. ma/lukst, pretty (-t, adjectival). malk'st, slow. ma/alk'sta, slowly, carefully, gradually 74.9; 150.34, 35. Ma/16s, proper name Columbia River 90.29 (see Chinook émat). maim-, particle at last, finally 26.11; 28.5. minst-, tocamp 160.12; 164.8. mis, conjunction when, as, since, after 22.3; 24.9. mi/k‘itx, flea 102.13, 16; 132.24. mik’!-, mk’!-, to put together, to join, toglue 134.34, 35; 136.2; JL 75.2. mil‘-, mila‘-, mal‘-, to lose 74.14; 126.28. milhidai’s, place, tribe 34.7; 40.18 (-s, nominal). miltq-, to wound. miltqai’s, wound, scar, sore 166.29 (-s, nominal). milk’is-, to lament, to wail 146.1. mi/tlax, minx, lunch 192.38. mi/kwa, arrow-shaft. mi’q!u, vulture 48.18, 21; 210.15. (mi"‘ts!a¢t‘, gambler; see ya™‘ts!-.) mola/xamiyu, pine tree (pl.) 216.34, 35. m0/luptsini’sla, coyote 36.6; 38.18 (-sla, nominal). muu/Iqayem, thimble-berry bush 150.8 (-yem, plural for plants). (mukumi’kwalya‘t‘, runner 198.22; see kumku-; -£t‘, nomen actoris.) (mukus, see tem and kus.) mu’kutsiyu, timber forest, woods (pl.) 50.13 (related to kits). mukwa/ntsit, pretty, beautiful 88.15; JL 74.14 (-t, adjectival). mukwa‘stELi, woman, female being 188.1, 2,(m-, prefiz; -Li, the one who-). mukwa‘sli, female being, woman, wife 22.2; 24.10; ma/mkusli (pi.). mukwa/Itsit‘, eagle 50.14; 210.14 (m-, prefix; -*t‘, nomen actoris). mukwa/Itsit!, crawfish. muk!wa/inisla, particle without cause 190.12; 228.7. Muxa/meut, proper name 241.15. (muxsui’ sti, skunk; see xsu-, to break wind.) mu™hu, now, then, finally, at last 22.10; 24.1. muatx-, to keep on going, to go 30.23; 168.29, 30. mun, son-in-law. mu’tsik’, younger brother 54.20; 66.22. mi/kuts!i, bow 38.12; 124.10 (related to k6ts; -i, instrumental). mu™tii, particle like, kind of, similarly, rather 22.7; 34.4; 54.7. tE- == teha’m, this thy 3012; 64.10. tepi’n, this your 106.35, 41. tepsti’n, this your two 78.26; 122.20. tesi/n, thismy 106.33; 172.8. testi’n, this our dual (incl.) 126.33; 130.35. teli’n, thisour 118.12. FRACHTENBERG |] ALSEA TEXTS AND MYTHS tema/mis, nephew 106.35; 108.1. tems-, t!ims-, temas-, to paint, to mark 46.2; 86.1. timsai’s, paint, color (-s, nominal). tEsi/n, nose. tesin-, tasin-, to show, to point out 98.34; 150.30. tekwa/nkust, spotted (-st, adjectival). teq, particle something, what? 92.34; 192.24. texu-, to trap, to hunt by trapping 104.18. tr’xwa, trap 104.4, 8 (-a, verbal noun). ta, ta®, particle indicating surprise 106.15; 122.11. ta’axti, particle, necessarily 60.18; 62.3. tafya/1, last thing, last possession 40.14, 17. ~ tawa‘yu, horse. taha’, particle rather 156.5, 7. ta‘t-, to buy. taha/talitt!, trading post, store, village (-‘t!, local noun). ta’mE, particle as if, kind of, like 28.6; 30.24. ta’mink’ ink’, ta’meng‘ink’, at that time 58.9; 60.2 (-kink’, season). tafmuqwa, particle, to be quiet 58.23; 94.29. ta’mni, lateron 220.6. . ta’msa, plan, idea 134.6 (related to t!ams-; -a, verbal noun). tas, the, this, that 22.4; 26.3. tas lits, tstits, to-day, at present 90.27, 32. tattsk’-, to pick berries 52.17. (taqu- . . . -uk", seetqu- . . . -uk", to look upward, to gaze.) (taxu-, see txu-, to pull.) ; taxt-, taxt-, to change, totake turns 154.22; 182.3. ta’xti, particle, what?, something 22.4, 6; 26.23 (related to trq). _taltsi’s, calf of leg.(-s, nominal). ta&, taf, father 70.13; 122.19. (tap-, see tp-, to fly, to jump.) ta’/puxk'in, bur 98.35, 38. taps, wings (-s, nominal). ta’psk'ink’, March, May, September (-k‘ink’, season). ta‘mtem, hand, claw 118.19, 21; 148.17. ta’tk'au, trap (-0, instrumental). ta/nxtsiyu, wound. (tasin-, see tEsin-, to show, to point out.) ta’kutist, spotted (-st, adjectival). ta’Ikust!, receptacle JL 75.19, 21 (-ust!, instrumental). tai®, particle only, merely 22.2; 24.17. tal-, to watch 56.27; 58.5. tepl-, to copulate JL 69.38. tem, conjunction then, and, so, finally, at last 22.3, 10; 24.12. tema/’xt, temxt, brother-in-law, sister-in-law 132.15, 28; 142.34, (temu™hut, see tem and mu™ht.) te’mlita, particle but, however, still, nevertheless 24.18; 28.23. Texi/nk’, proper name 90.11. Teu’lsa, proper name 237.30. tiya’k !iya, surf, breakers 120.23 (-t, instrumental). tipx-, to offer food JL 74.27. tims-, timis-, to close, toshut 30.17; 190.30 (related to t!ams-). tiumsa, door. (timsai’s, paint, color, see tpms-.) 209 260 BUREAU OF AMERICAN ETHNOLOGY [BULL. €7 ti/nextsu, cane, stick 22.14; 30.5 (-i, instrumental). tinttx-, to roast on spit 84.4; 106.21 . tinhu-, tini‘-, tiin-, to be satiated, to have enough, to be satisfied 82.14, 15; 106.31. tink’-, to meet, to encounter 78.10; 94.24. tisl-, to recognize 122.31. tilqu-, tiloqu-, tostagger 80.4. tilqu-, to land close to shore, to beach 130.14. (tiyux-, see tixu-; to insist.) tiyu’xsiyt, force, power (-U, instrumental). tiut!hin-, tiwi’t!“‘wan-, to make, to prepare, to create 34.1; 36.22. ti’wit!, creator, maker 108.30, 31. tiwi’t!‘wan, object of work, work 126.20, 22. timxum-, timixum-, to make fun of, to jeer, toderide 30.13. tit (F), grandparent. tifta, grandparent 78.26; 120.30 (evidently reduplicated form of ta). ti’k ext, grandparent 78.32; 150.19. tixu-, tiyux-, toinsist 100.4, 13; 102.5. taik’, particle nothing but, solely, exclusively 154.15. tait-, to rub. tomi/La, aunt 106.32, 33. toktinai’s, wrist (-s, nominal). to’qwis, upstream 84.18; 90.2. (tuwi'-, see tu‘-, to spill, to pour, to pile.) tute’lti (D), boy. tukinu-, tostickin 138.35, 36. tu/lau (D), crown of head. tu, tits, particle, here! 22.14; 132.21, 22. ta‘-, tuwi‘-, to spill, to pour, to pile 96.18; 118.9. (ta’msa, door JL 71.40; see tims-; -a, verbal noun.) (tin-, see tinhu-, to be satiated, to have enough, to be satisfied .) tp-, tap-, to fly, tojump 48.2; 50.1. tkelits!-, tkalitts!-, to burn, to build a fire 58.17; 64.9, 10; 212.1. tkelits!i’s, fire, flame 212.19; 214.3 (-s, nominal). tkelits!ifst, tkelits!i/tsit, partly burned, half-burned 212.30; 214.37 ( st, adjectival). tka’hitist, one-eyed 194.4 (-st, adjectival). (tkalitts!-, see tkelits!-, to burn, to build a fire.) tka’k'iyi, hammer (-U, instrumental). tkinai’s, relative, tribesman (-s, nominal). tk6’ust, deaf (-st, adjectival). tkots, niece. tku- . . -uk", toswallow 64.22, 23 (-uk", away, up). tkweEhr’, elbow. tkwam-, to be ignorant 44.13. tkwa‘li’sla, crab 92.28, 32; 94.31 (-sla, nominal). tkwi/m, hazelnut. tk’-, to stand up, torise 88.3; 92.39. tk-a/mk’‘la, girl who had attained maturity JL 74.23; 75.36. (tk-al-, see tkil-, to split, to cut open.) tk'in-, to call by name, to mention 188.38. tk‘is-, to break JL 68.12, 17. tkil-, tk-al-, to split, to cut open 84.4; 98.24, 25. ‘ tk-ail-, to menstruate 130.25; 134.11. tk’ !é’/lyem, vine-maple. tqaialt-, to desire, to wish, to like, to prefer 24.3; 26.22. PRACHTENBERG ] ALSEA TEXTS AND MYTHS 261 tqauli’ts!, pitch wood JL 70.5, 7. tqeé’sa, flour (-a, verbal noun), tqék’-, to daub, to paint 122.33. tqélk’-, tqailk’-, tqélik--, tqailik’-, to call, toname 70.25; 86.32. tqéL-, tqail-, to weep, to lament, to cry (pl.) 126.29; 164.40. tqé™sa, board (-a, verbal noun). tqu- .. . -uk", taqu- .. . -uk*, to look upward, to gaze 126.30; 132.26 (-uk”, away, up). Tqulma‘k’, proper name Umpqua 110.25. tqulk’-, to be warm 658.18; 64.12. tqwaixkil- . . . -auk’, tqwayaxk‘il-, to lie face up 64.24; 208.14 (-auk’, inside, between). t=. . 18 hai"® tix) < . is hai, to think. 64:31, 325)70.16. txan-, to take along 118.6. txu-, taxu-, to pull 132.1; JL 66.36. txi’txu, to cough. t!ewa/qt, sharp 458.3 (-t, adjectival). tlnli/l, tooth 148.17; 152.31. tlawa’yu, plaything, horse 68.20 (-U, instrumental). tlamn- .. . -auk’ is hai™®, t!aman-, to be sorry 92.30 (-auk’, inside, between). t!ams-, to agree, to decide, to close, to shut (pl.) (see ta’msa, tims-) 22.11; 24.5; 66.13. t!a’/mxa, belt (-a, verbal noun). tla‘nust, always 24.17; 30.14. (t!axu-, see t!xu-, to pull.) t!a’xus (D), septum of nose. t!a’xust!, rope 166.5, 7 (-ust!, instrumental). tla’xwail, red fox; fisher. (t!aman-, see t!amn-, to be sorry.) t!a’tsa, tats, maternal uncle. tlau-, to play, to have fun 34.8; 44.1. tlauyai’s, fun, game 26.22; 42.25 (-s, nominal). t!éx, knot of tree 208.24, 25. tlima‘- . . . -auk' is hai®, tofear 114.12, 14, 15; 228.28 (-auk’, inside, between). tlitx-, to gain 150.35. t!i/Ixus, snow; tosnow 190.23, 26. tli-,toturn 62.7. t!i‘-, to throw into fire 142.3; 144.17. tlil-, to be hot; to heat 58.19; 80.9. t!ili’s, metal; to sound like metal 28.7 (-s, nominal). tlinn-, to lift, to carry 72.2. t!ol-, to spatter. tix: .”. . . is hai™, to think 70.24; 80.19. t!xu-, tlaxu-, to pull 98.36; 100.26. neha/‘tsitan, finger-ring. neka/xus, war, warfare 142.21; 144.30 (-s, nominal). neEq-, to hold fast 168.14, 25; 170.3. ngEqa’xamxt!, beach, sand 86.9, 21; 88.26 (-t!, local noun). na, na‘, particle where, somewhere 78.9; 214.2. na‘’yem, already, right away 136.31; 152.22. namk’, particle when, whenever 36.23; 38.20. na/mk‘itxt, right away, at once, immediately 24.11. (namk's, see namk: and mis.) 262 BUREAU OF AMERICAN ETHNOLOGY na/tk‘}, river, stream 24.2: 72.34. na’tk‘au, small river, creek 184.32, 33, 36 (-au, diminutive). Na/tk itsL6, proper name Big River, Siletz River (-tst6, augmentative). nak’, nak’, nik, particle where 26.4; 30.12. na’k’eai, na’k‘eai, particle where 22.13; 26.6; 38.1. nau’tsxamsta, dish. ni‘i, particle something, what? 30.23; 38.6. nisk’, far, distant 44.8, 16; 50.23. nitsk’, particle something, what 68.19; 110.31. ni’tsk'xat, particle 144.39. (nik’, see nak’.) nix, thou, thee 30.20; 54.19. ni‘xap, you 28.15. ni’xapst, ye. nuns-, toeat 220.4; 48.11. menunsast*, eater. nins, elk 52.19; 54.9. nu’nsist, eaten up 102.12 (-st, adjectival). nu’nsumxt, food, provisions 106.30; 170.27 (-Emxt, the one that-). nu’nsumxtELi, food, provisions 38.8; 112.2 (-11, the one that-). pEnunsait!, eating-place, table (-t!, local noun). nux, slime. meEnuxstu, snail, slimy. Nu!ha‘ltsi, proper name Nestucca River. s, conditional particle if, should 34.11; 36.16. s,a, the 22.1; 24.2. sEmi‘tist, tame (-st, adjectival). sa’yu, basket JL 73.6, 26. meEpsa’/yuwatt‘, basket-maker (m-, prefix; -§t‘, nomen actoris). sya’/txuwau, basket. saw-, to help, to assist, to aid, tosave 182.24; 218.36. (sap-, see sp-, to dig holes.) sa’ptlist, full of holes 104.39; 106.6; see sapt!ist (-st, adjectival). (sanaq-, see sanq-, to be bad, to be ugly.) si/nquk’‘e, anemone; roseate 86.41. sa’/nxuk’e, particle more, better 76.12; 158.13. sa’qal, sa’qau, tail of fish 84.24. saxt!el-, to open up (anus) JL 65.20; 67.30. si’/Ilsxum (D), heart. saf, older sister 130.9, 14; JL 70.7. (sap-, see sp-, to dig holes.) sa’/ptxus, hole 120.1 (-tuxs, collective). sa’ptlist, full of holes 74.3; 146.12; see sa’pttist (-st, adjectival). sanq-, sanaq-, to be bad, to be ugly 112.18, 19. sa”’nqa, badly, ugly 24.20; 186.6 (-a, adverbial). sa’’ngat, bad, ugly 80.23; 214.31 (-t, adjectival). sa/nqatis, badness, bad quality 218.16 (-s, nominal). (sa’tiyu, comb; see st-; -u, instrumental.) salsx-, to be alive, tosurvive 148.18; 178.11. sa’/Isxum, magic power 22.14. (sauxs, see sis and -aux infizxed.) (sips, see sis and -p infixed.) (sipstis, see sis and -pst- infixed.) . LBULL. 67 FRACHTENBERG ] ALSEA TEXTS AND MYTHS (sipt!-, todig many holes 144,26; see sp-; -t!, plural object.) siplu-, siptu-, supt-, to slide 60.16. (simixu-, see simxu-, to lie alongside.) simp-, to be careful 152.18. Simtii’s, proper name 233.35. simqu-, to cut. simxu-, simixu-, to lie alongside 126.22. sin, my 22.6; 32.12. (sins, see sis and -n infized.) sinptu-, to contract 78.6; 80.14. sis, conditional particle if, should, in case 34.3; 36.23. silafst, fat (-st, adjectival). (siliku-, see silku-, they all.) sil6’kut, thin (-t, adjectival). (siloqu-, see silqu-, to be cold.) silé’qwiyu, cold weather, cold wind 62.30, 37; 64.1 (-U, instrumental). silu-, tofear 62.2. silku-, siliku-, particle they all 24.5, 7; 26.13. silqu-, silqu-, to be cold 64.1; 144.3. si/lqust, cold (-st, adjectival). silqwi’s, cold season, winter 222.5 (-s, nominal). silxu-, to melt 64.20. sit-, sik’!-, tosink 134.27; 146.9, 17 (L-k*!, consonantic change). (sils, see sis and -t infixed.) (sitxas, see sis and -Lx infixed.) sitxu-, sik"!xu-, to send, to dispatch 154.1; JL 74.12 (1-k"! consonantic change). si-, sai-, to enter (pl.) 104.9; 130.30. si-, torolleyes 100.31. siyaf, leg 72.31; 102.15. siyafyust!, trousers (-ust!, nominal suffix). sipk’, paternal uncle. si/pxan, niece 94.34; 96.3. sift, husband 76.28; 130.6. sis-, to buzz 102.13. Si/singau, proper name Salmon River 229.21 (-au, diminutive). si’q", abalone shell 94.1, 2. (siqul-, see squl-, to stand [plural].) silk'!u-, todream 172.21; 176.25. mesilk:!ia‘t‘, a dreamer (m-, prefix; -*t‘, nomen actoris). si”k'rm, red cedar. (sya/txuwau, basket; see sayu.) (suwat-, see sut-, to drop, to let fall.) (suwalt-, see sault, fresh, new.) suw-, toslip, toslide 132.14, 15; 142.23. suwi’t, wind 34.1; 94.23. suwi’tiyust!, sail (-ust!, nominal suffix). supL-, toscrape 98.34. (supt-, see siptu-, to slide.) suda”’st, suta”’st, five 22.1; 30.15. suta*’stk‘em saii’tist, fifty. sut-, suwat-, to drop, to let fall 82.22; 88.28. si’stsemxt, weasel 58.12; 62.26 (-Emxt, the one who-). susl6-, tostorm 98.18, 19. S*t’ku, proper name 66.18; 70.15. 263 264 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 su’lhafk’, grass 82.18; 200.19. sulta‘st, fresh, new 184.31; see salt (-st, adjectival). su’In, grizzly bear 56.15; 60.5. su"™q!ust-, to feel 52.28; 62.5, 6. mEsu™ q!ustxayaét‘, raccoon (m-, prefix; -£t‘, nomen actoris). su"lhak'!-,todream 34.3; 112.29, 30. su™lhak-:!iyu, dream, spirit, guardian spirit, supernatural power 174.14; 226.13, 14 (-U, nominal). sau’tist, ten 36.22; 38.3. sau’tist tem-axa xamf, eleven 198.5, 6. sau’tist tem-axa xe’Lk’, twelve 208.12. sau’tistk-em saii’tist, hundred. sau‘It, suwalt-, fresh, new 158.24; 160.23 (-t, adjectival). sultasst, fresh, new. sul-, to lower 78.20; 80.8. s‘-, to put, to place 94.34. s‘al’x, over. Sp-, Sp!-, sap-, sap-, to dig holes 64.28; 118.32. sipt!-, to dig many holes. spa‘t, having a hole 190.24 (-t, adjectival). spal, bracelet. spai’, sp!ai’, hole, opening; female organ, vulva 30.4; 60.26; 100.19. spait-, to take along, to carry, to bring, to fetch 22.10, 14; 66.23. spu-, sipu-, to drop, to fall 122.16; 126.37. st-, to comb. sa’tiyu, comb (-i, instrumental). stin, our two (incl.) 116.20; 122.3. stink’-, stinik’-, to slink, to slouch, to walk under 54.15; 94.4. (stis, see sis and -st infixed.) stila’k-yayust!, tongue (-ust!, nominal suffix). stilk’-, stalk’-, toslide 64.6. stustu-, to ae stqu-, to kick 58.26; 86.40. sqa’tit, particle someone 74.23; 130.13. - squl-, siqul-, to stand, to be in upright position (pl.) 32.17; 68.10. (sxans, see sis and -xan infixed.) (sxas, see sis and -x infixed.) sl-, st-, tosubmerge 74.24, 26, 28. sLiya’kayu, rudder (-U, nominal). tsEni’su, ridge of mountain. tsExail’, partition JL 74.34; 75.7. tsaf, very, very much 102.10; 168.9. tsa’ak‘tsik'au, fish-net (redwplicated; -a, instrumental). tsaai’ts, swamp grass 198.19, 20. (tsam-, tsam-, see tsim-, to try, to attempt, to endeavor, to measure.) tsaf‘ma/siyu, shadow, ghost 156.34 (-0, nominal). tsa’mtsu, sign, token, signal, mark 146.27 (-a, nominal). tsa‘ti, particle expressing anger, wonder, and astonishment 30.3; 56.12. tsan-, tsan-, to fetch water 106.1, 2. tsana/Itik’, crippled 94.12. tsanitkafst, lame (-st, adjectival). tsas-, tsis-, tsas-, to win, to beat, to gain 24.8; 30.21; 40.16. tsa’sidi, tsa’sit6o, female beings, women (pl.) 86.18; 100.8 (-do, plural). FRACHTENBERG | ALSEA TEXTS AND MYTHS tsa’kulant, large, high, tall 78.1; 100.23 (-t, adjectival). tsak’ (D), saliva. (tsal-, tsal-, see tsil-, to go out [light].) (tsal‘-, see tsil‘-, to sing.) tsalx, smelt 48.4. tsa¢hi’sxa, exceedingly, very much 56.8; 62.1. tsa*’“mzE, very, very much 32.4; 34.7. tsa*mt, elderberry. tsams, different 34.12; 124.6. tsa’mst, different, divergent 34.15; 40.5 (-t, adjectival). tsa/msti, particle. tsa/mtsu, tail (of quadrupeds). tsat-, to be noisy. (tsas-, see tsas-, to win, to beat, to gain.) tsasai’s, game (-8, nominal). ‘ tsa/stuxs, winnings, stake, gain 24.10; 26.17 (-tuxs, collective). (tsatst-, see tsitst-, to fish with pole.) tsa/tstiyi, fish-line (-U, instrumental). Tsa/tstaitt!, proper name 84.27. tsa/lés, snipe 74.16. tsai’/hin, right side. tsau’wiyi, surf, breakers 120.37; 168.38. tsa’tEn, chisel. tsau/lit (D), eyelash. (tsiyaku- . . . -uk", see tsik- . . . -uk", to be home.) (tsiyaq-, see tsiq-, to cut off.) tsiya‘fiyu, horn 56.8. (tsiyaxu-, see tsi"xu-, to shake, to tremble, to move.) tsipstxan-, to tie toa string 104.16. 265 tsim-, tsam-, tsam-, to try, to attempt, to endeavor, to measure 32.1; 50.22; 196.20 tsimai’s, yard, measure 200.8 (-s, nominal). tsima‘ma’, grasshopper 192.30; 194.1. (tsimix-, see tsimx-, to work.) tsimx-, tsimix-, to work 72.18; 76.22. tsimi/xayu, tools, utensils 118.12 (-U, instrumental). meEtsimx-, to doctor JL 74.33 (m-, intransitive prefix). tsin-, to show, to stick out 98.34. tsinsu-, tsints-, tsins-, to sleep (pl.) 130.20, 21; 144.19. tsint’st!, bed (-t!, local noun). tsisi™t, ripe (-t, adjectival). tsisi’11, bread (-Li, the one that-). tsitst-, tsatst-, to fish with pole 84.20, 21. (tsitsk’!-, see tsk" !-, to shoot; reduplicated.) tsitsk’ !afyai’s, constant shooting 162.3 (—*yai, repetitive; -8, nominal). tsil-, tsal-, tsal- to go out (of light) 72.25; 132.38. (tsila‘-, see tsil‘-, to sing.) tsila’ha, tsilha’, song 78.32; 128.29 (-a, verbal noun). tsila‘t-, to reach out JL 75.29, 30. tsila’talyust!, finger (-ust!, nominal suffix). tsila’mitist, curly (-st, adjectival). tsila’ts!, flint, bottle. tsilu’xt, thin (-t, adjectival). tsil‘-, tsila‘-, tsal‘-, tosing 32.6; 60.14. metsilhast‘, a singer (m-, prefix; -£t‘, nomen actoris). 266 BUREAU OF AMERICAN ETHNOLOGY [ BULL. 67 tsilhuéna, nasty JL 75.35. tsilp-, to cut up, to dismember 192.19. tsi/Ixastum, toe. tsiw-, to hate. tsi’pstxant!, bridle. tsimi’xla, quiver 158.22. tsin-, to bury, to cover 44.3; 198.6. tsina/a, limb of tree. tsis-, tsi"s-, to hop, to jump 102.19; 132.25. tsis-, tsais-, to divide, to issue, to distribute, to supply, to obtain 66.11; 208.10. tsi’tsikhanau, spear; to shoot at targets with spear 36.13. tsi’tsik’!, arrow 38.12; 40.22; see tsk:!-, to shoot. tsi/tsk' !iyust!, gun, revolver 204.26; 212.26 (-ust!, instrumental). ptsitsk: !a®t‘, arrow-maker (p-, prefix; -*t‘, nomen actoris). tsi/tsiqhan-, to play the ball-and-pin game 204.1, 15. tsi/tsiqhanau, cup (for ball-and-pin game) 204.16 (-U, instrumental). Itse’tsiqhanaut, ball-and-pin game 36.13; 204.14. tsi’tsqau-, to shoot at target with spears 46.4; 202.27. tsi’tsqau, target for spears 46.6; 202.24 (-u, instrumental). (tsiku-, see tsku-, to dip; to hear, to listen, to understand.) tsik- . . . -uk*, tsiyaku- . . . -uk", to be hoarse 68.16 (-uk", away, up, at end). (tsik’-, see tsk’-, to be in horizontal position, to lie.) tsig- . . . -uk", tsaiq- . . . -uk*, tsiyaq-, to cut off, to sever 126.5; 136.33 (-uk’, away, up, at end). metsiqtuwa‘t‘, he who cuts off heads, executioner (m-, prefix; -*t‘, nomen actoris). tsiqu-, to laugh, to deride 190.31; JL 75.25. tsixut-, to push 196.13. tsil, hail, beads. tsil-, ts!it-, to split (¢r.) 118.16; JL 70.4. tsis-, ts!is-, to cook, to prepare, to boil; to ripen 58.24; 64.24; 96.18. tsi”k'Em (F), muskrat. tsi™k-e, roof, ceiling 126.7; 132.28. % tsi"xu-, tsai"xu-, tsiyaxu-, to shake, to tremble, to move 32.9; 50.27. tsai’sk"!, particle alone, self 150.21. tsai"xt-, to wake suddenly 58.22. ts-yai’tsxatisk’ ‘niyaf, particle 168.18, 25, 26. (tsuwas-, see tsus-, to crawl.) tsuwé’x, tsuwi’x, rope 166.5; 168.23. tsum, tsam, ts!um, twice 60.17; 124.16; 202.10. tsum sau’tist, twenty. tsu’/nk'x-, tsunk’x-, four 62.23; 138.15, 16. tsu’nk'xatsuxt, four 116.6, 7; 208.8, 11. tsu’/nk’xak‘em sat’tist, forty. tsudai’s, fish, salmon 46.21; 82.31 (-s, nominal). (tsuns-, see tsinsu-, to sleep.) tsus-, ts!us-, tsuwas-, to crawl 74.33; 94.32. tstla’qan, pack, load 140.37; 142.28; JL 73.25. tsu’/Iqu, blanket 200.7. tsau’tsiwau, dice, cards; to play, to throw dice 208.8, 10; 206.35. itsal’tsuwaut, dice game, throwing dice 148.30; 206.25. tstii?xu-, ts!i"xu-, to coax, to urge 68.24; 72.28. tswétl-, to defecate 96.27. ts‘-, to hit (with knife), to stab 152.15. tshai/lixt, bow-legged (-t, adjectival). FRACHTENBERG | ALSEA TEXTS AND MYTHS DH (tspiut-, see tsptit-, to float.) tspiUtesal, island. tspidu-, to float, see tspuit-. tspuu-, to fall, to topple 86.40. tsput!-, to pour, to spill 228.35, 38. tspui-, to spill, to dump, to upset 96.19; 228.3. tspuit-, tspiut-, to float 62.21. tspiitins-, to fishin bay 112.8. tska’tina, crane 72.22, 27. tska™ka, hat. tskaila/t!ist, crooked (-st, adjectival). tskol-, to crackle 212.20; 214.7. tskolé’, forehead. tsk0/Itskdlat, hoop, wheel (-U, instrumental). tsko’ltskolaik‘ink’, March, April (-kink’, season). tsku-, tsiku-, tskwa-, to dip 48.4; 106.3, 10. tsku-, tsiku-, to hear, to listen, to understand 68.16; 110.5; JL 72.28. tskwai’salyust!, ear 64.27; 130.38 (-ust!, instrumental). tskul-, to perch 76.34; 156.17. tskint-, tskwanat-, to stoop, to bend down 52.26. tskiil-, tskiik’!-, to be on top, toride 92.7 (-k'!-1, consonantic change). (tskwa-, see tsku-, to dip.) tskwa/hal-, to walk on stilts, to walk around 36.13; 38.19. tskwa’tskwahalau, stilts 36.13 (-u, instrumental). tskwa/tskwahalaut, stilt walking 36.13. (tskwanat-, see tskunt-, to bend down.) tskwa‘k"!, crabapple, apple tree. (tskwai’salyust!, ear 64.27; 130.38; see tsku-; -ust!, instrumental.) tskwis-, black 86.14, 17. tskwisist, black (-st, adjectival). tskwits, relative by marriage after death of person causing the relationship. tsk’-, tsik’-, to be in horizontal position, to lie 44.6; 64.14. tsk'it!, resting-place, bed, lair (-t, local noun). tsk'ewi/n, iron from Chinook jargon tcikamin; Tillamook pronunciation tsikawin). tsk'exé’yt, string 204.18 (-0, instrumental). tskila/mxat, camas 88.16, 34. (tsk itt-, see tskiiit-, to escape, to run away.) tsk'it!, resting-place, bed, lair 158.26; 160.23 (see tsk’-; -t!, local nown). tsk'i™‘-, to bend, to kneel 82.13. tsk'1’tsi, mountain, hill 52.1; 54.8. tsk 'uit-, tskitt-, to escape, torun away 56.30; 58.1. tsk'!-, tsitsk’!-, to shoot 60.21; 122.16; see tsi’tsik’!, arrow. tsk’ !i’s, tsk: !ai’s, shot 128.1; 138.31 (-8, nominal). (tsqayun-, see tsqainu-, to travel on water.) (tsqama.-, see tsqamt-, to be foggy.) tsqamt!-, to come to an end, to close, to finish 38.13; 40.22. tsqami- . . . -auk*; to close, to shut (eyes) 92.4; 122.1 (-auk’, inside, between). tsqam.-, tsqaml-, tsqamal-, to be foggy 74.11, 12; 94.19. tsqamiai’s, fog (-s, nominal). tsqax, dog. 158.25 tsqali’m, willow 76.11; 210.10. (tsqwanku-, see tsqunku-, to approach, to come near.) tsqwas-, toscream 72.30. tsqa’mt!a, from end to end, clear across 84.31; 152.3 (-a, adverbial). 268 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 tsqainu-, tsqayun-, to travel (on water) 80.20; 98.22. tsqais-, to smart (eyes) 92.4; 142.36, 36. tsqau’wis, tsqau’wis, shouter, rooter, partisan; shouting 44.10; 180.37. tsqew-, tsqaiw-, to approach, to come near 58.13; 62.30. tsqé"x, dog 124.1; 130.7. isqét-, tsqait-, to drip 126.26, 31; 138.4. tsqunku-, tsqwanku-, tsqunaku-, tsqwinaku-, to approach, to come near 68.9; 70.11. tsqunkwa*ts-sl6, close by. tsqaus-, to shout, to yell, to cheer 182.7; 200.36. tsqwa, particle necessarily 120.21; 160.17. (tsqwinaku-, see tsqunku-, to approach, to come near). tsxin-, —— 94.5. tsxilt-, to wound, to hurt 158.8, 9. tsxul-, to seize 156.30. tsxut-, tsxwat-, to fight 56.29; 158.8. tsxuit-, to tear 106.7. tsxt’tit, torn (-t, adjectival). tsxui’tist, half torn (-st, adjectival). (tsxwat-, see tsxut-, to fight.) tsxwa/tsxwataut, wrestling JL 68.3. tsx‘ip-, to throw 74.10, 11; 88.30. (tslayrq-, tsliyaq-, see tsliq-, to straighten.) tslimk:-, to pluck, to pull out 82.17, 24; 104.14. tsliku-, to lose hold of 192.16. tsliq-, tslaiq-, tslayEq-, tsliyaq-, to straighten 60.24; 124.20. tslai’qa, tstai’qa, tsla’yEqa, straight, correctly 34.17; 60.22 (-a, adverbial). tslai’qast, straight (-st, adjectival). tsloqut-, to pull off, to pluck 94.6. tslnp-, tslnap-, to writhe, to twist 64.35. ts!afwa, more 82.2; 120.10. ts!a/nts!ina, slime. ts!a’alt, slimy, slick (-t, adjectival). ts!am, white clay 134.34; 148.4. Ts!a°m, proper name 218.21. ts!in-, to tie (a game), to oppose (Ina game) 26.11; 28.23. ts!in-, ts!in-, to oppose 150.20; 206.3. ts!i/niyu, opponent 198.33, 36. tslin- . .. -i, to close (teeth) 102.23 (-i, verbal suffix, by origin designating first person demonstrative). : ts!ini’x, Oregon fern 224.15, 18. tslins- . . . -auk’ is hai, to be repulsive JL 67.29 (-auk’, inside, between). ts!ilq, female dog, bitch 124.1. tslilxu-, ts!il6xu-, to fear, to be afraid 40.10; 42.10; 144.6; 188.28. mets!u’lxust, fearful, dangerous 56.8, 17 (m-, prefix; -st, adjectival). ts !il- 100.27. : ts!il, hail 230.9. ts!6- . . . -sl6, tsd- . . . s-le‘wi’, to watch, to guard, to notice, to cure, to doctor 22.13; 28.8; 30.25. ts!uu’x, skin (human) 178.22. ts!u’ax‘au, crab (small) 94.32 (-au, diminutive). ts!uwi’x, dry (of river), low tide 72.35; 92.1. ts!u2-, low tide; todry 74.4; 86.34; 88.31. PRACHTENBERG | ALSEA TEXTS AND MYTHS 269 ts!atwi’stELi-sl6, ts!oya/teLi-slo, ts!6wiyasteLi-sl6, ts!uwiya‘tELi s-le‘wi’, medicine. man, shaman 218.4, 6; 226.15, 19 (-Li, one who-; -sl6, indefinite place). ts!hus-, to be bushy 156.13. ts!xwa*’st, bushy (-st, adjectival). ts!xu-, to wash, to clean 114.11. ka/atketa, chair. ka/tsits, eel. kaka/ya, duck, bird 76.31; 78.5. kala’xkala, pot, kettle 96.8; 146.12. ° ka™ha, rat. ka/yauk‘ink’, autumn (-k‘ink’, season). ka/wil, basket. kink-, kunku-, qingq-, to tie, to bind 96.4; 134.33; 198.20. tkwnkutlis, bundle 144.16. kaikt-, kyakl-, to raise (foot) 102.14. kos, mamma. kots, kits, tree, log 78.4; 118.13. k6x", kiix", wood, tree, stick 50.20; 52.15. (ku, see kus.) kuha’m, ku’xam, thisthy 22.12; 54.13. ku’pin, this your’ 22.10; 68.20. ku’pstin, this your (dual). ku-, qu-, to enter (boat), to launch canoe 72.7; 74.2 (kumuku-, see kumku-, to run.) kumi’kwalit!, race track (-t!, local noun). kump-, to throw dice. kumtii’s, beads; money 200.9 (-8, nominal). kumku-, to.run 50.27; 52.8. meku’mk", sea-otter (perhaps meku’mkutt*). mekumkt‘t‘, runner (m-, prefix; -£t‘, nomen actoris) mukumukwalya‘t‘, runner. tku’kumkwaut, running, race JL 68.3. Kuta/miyt, proper name 148.12; 154.20. kuni‘ts, bait 84.22. .kunt-, to like, tofancy 76.32; 192.10. kus, this, the, that 30.20; 32.2. kusi’n, thismy 86.1; 130.9. _ kw’stin, this our two (dual) 134.14; 158.2). ku’xan, this our two (ezxel.) 78.29; 100.19. kul/n, this our 158.25; 164.5. kus-, tohiton head 106.16. . 4 kusi/ntsi (D), head. kusildai’s, charcoal 70.19; 74.13 (-8, nominal). kusi’sail, wren 60.1 (-at, diminutive). kusuftsi, bear 52.12, 16; 56.5. kusni’nhayust!, nose 58.21; 64.29 (-ust!, nominal). kutsi’tsal, bow of canoe. kuxé’s, groins .132.2 (-8, nominal). kuxwaa’ti, spruce 208.35. kul-, kwal-, to reach 78.4; 128.5. kulé-, to gather, to pile (pl.) 80.10; 92.2. kulfai’s, windfall JL 71.11 (-s, nominal). ki’tupa, sweat-house. 270 BUREAU OF AMERICAN ETHNOLOGY [ BULL. 67 ku’k", k6’k", shore, away from shore, ocean, middle, west 26.6; 34.4; 60.24. kal-, kwal-, to scratch 156.13. kui’pana, fur-seal 92.11, 25; 96.25. kiit-, kwid-, kivyad-; to dance (sing.) 32.13; 56.5. kiits-, todry 130.19; 142.6. kuints!-, to bait 104.7. (kiryad-, see kiit-, to dance [sing.].) kxai (D), lip, mouth. kla’mtslem, kla’mstem, earth-people, people from below 94.14; 98.35 (-slem people of-). ktuit-, kliat-, to pierce, to go through 78.4, 19. kwaa, (?) 94.27. (kwa‘-, see k‘a-, to have intercourse, to cohabit.) Kwas, proper name Siuslaw 84.17; 110.22. kwas (objective form of kus), the, that 38.23; 58.13. kwass, paint 44.21. kwa/xalt, white 148.6 (-t, adjectival). (kwal-, see kul-, to reach.) kwa‘la‘’, particle how? 88.13; 98.13. (kwat-, see kil-, to scratch.) kwa/lem, white cedar. kwain, kwatn, reason, excuse 108.13; 114.4 (-In, passive). kwé*, kwif, canoe, boat 70.23; 92.6. kwita’ (Chinook jargon for French ‘“‘couteau’’), knife 156.22. kwi/tskuts, brains. kwi’k'in (D), scalp, lock of hair. kwi/lou, cheek. kwilkwi‘t!, tears. kwiyai’ ‘ta, mosquito. kwifti/yu, clam-shell. kwi’tsex, feather (for ornamental purposes) 130.1; 140.14. kwixa’/liya, waves, breakers. kwi‘tslit, steersman 94.5; 170.7 (-t‘, nomen actoris). k!a’nans, sea-gull 122.5 (-8, nominal). k!ai’st!, club. k!ins, kqints (D), beard. k!a-, k!wa-, to overpower, to harm, to fool, to cheat, to trick, to best 28.16; 30.12. k!ai’, windfall, dead timber 208.8. k‘a-, k‘wa-, kwa‘-, to have intercourse, to cohabit 76.26; 100.18, 19. (k'ents, see k'ets and -n infixed.) (k'Es, see k'is.) kets, particle customarily, usually, repeatedly, would 24.21; 26.12. (k‘Elts, see k'Ets and -1 infixed.) (k evxats, see kets and -Lx infixed.) kaf, a little while 100.2; 156.3. (k'a-, k'a-, see k'ea-, to stop, to complete, to finish.) k-aya’siyu, horn 46.14; 176.19. k-a‘-, to allow, to permit 136.18; 214.28. k'ama/siyi, north wind. k'anxu-, k‘ani‘-, k'an‘w-, k‘in‘wa-, todig 140.13; 156.23. k'an‘wa, a dug place, a hole 158.4, 6. FRACHTENBERG ] ALSEA TEXTS AND MYTHS y (kas, see k*- and as.) (k‘ats!-, see kts!-, to have on, to put on, to wear.) k-a/k", north 32.8; 60.24. k-a’k'imk ‘tauk‘ink’, January (-k‘ink’, season). k-a’kthat!, ladder (-t!, local noun). k-afqst, wet, moist 186.22 (-st, adjectival). (k-axk’-, see k'exk’-, to assemble, to gather, to convene, to come together.) k-a’xke, together 116.1; 142.11. k-a‘xk etis, assembly, gathering, meeting 108.32 (-s, nominal). k'a/Itsu, heart, mind 40.1; 66.7. (k'al-, see kil-, to wade.) k'a™tsus, a little while 64.15; 68.5. k'a™k’, woodpecker 50.17, 18; 118.28. k‘a™tits!, sapsucker 118.27. k-a’/txusk'ink’, November (-k‘ink’, season). k'a’k'ematu, story, tradition. k-ai‘1, ai/i, particle so that, in order that 56.2; 58.5. (k-au’k Ets, see kets and -auk’ infixed.) (k'au’k-aii’, see k'ail and -auk: infixed.) (k-au’k‘is, see kis and -auk: infixed.) (k'au’xail, see k'ai/i and -aux infixed.) (k:au’xuts, see kets and -aux infixed.) (k'auxs, see kis and -aux infizxed.) ke’a, surely, certainly, indeed 22.11; 24.4. k'ea-, k‘a-, k'a-, to stop, to complete, to finish 24.9; 26.12. k'ea™k-elau, fish-trap 210.12, 13; JL 69.19. k-eai’sa, particle all right, very well 22.9; 26.5. k'eaixts-, to be ready, to fit, todectde 130.37; 132.3. keu’ts!, chief, rich man. k'ewafpa, quahog. k'ep, k-ép, k' !ép, grandson 122.3; 150.25. k-exk’-, k-axk’-, to assemble, to gather, to convene, to come together 26.6; 28.18. k-eli’s, male organ, penis 100.19, 28; JL 69.34 (-s, nominal). k'e™hina, hawk 136.34; 158.11. ké’tk'e, particle more 24.15; 26.3. k'@k'é, particle more 82.21; 100.28. k-é’kistxai, heirloom, inheritance JL 66.34, 35: 67.17, 18 (related to k‘ist-). k é™hist!, fir-tree. k'iwal’seEmx (D), parting of hair. k'i’pil, k'ipl (D), liver, navel. k‘i’pais, salmon-berries (-s, nominal). (k‘ips, see kis and -p infixed.) (k'i’pstis, see kis and -pst infixed.) kim, there, over there 26.9; 30.11. k‘im£, particle perhaps, perchance 72.29; 74.7. k imhatk’, particle perhaps, maybe, perchance 48.19; JL 68.29. k'im-, to dodge 136.30. k'im-, to expose, to show, to reveal 156.28. kiV/mil, aunt. kimn-, to light a fire 96.1. k'ims-, to shut, to close 118.20, 24 (related to tims-). k‘imsis, conditional particle if, in case 54.4; 174.29, 30. (k'i’msins, see k'i/msis and -n infixed.) (k'i/msxas, see k'1’/msis and -x infixed.) D2, BUREAU OF AMERICAN ETHNOLOGY k'imx-, to join, to fasten together 146.36; 148.2. ki/mli, soon 156.3. k-ina’q, snake 130.28, 29; 142.17. k'ina’xait!, neighbor, tribesman 184.14, 15. (k‘inai‘1, see k:ai/i and -n infixed.) (k'i/nauk’s, see kis and -auk’ and -n infixed.) k'inwi, money. (k'in‘wa-, see k'anxu-, to dig.) (kins, see kis and -n infixed.) k inst-, to steal 192.22, 28. kis, particle habitually, customarily, usually 26.7 BLY. kist-, k‘ist-, k'ést-, to leave, to depart 24.10, 11; 26.17. (k'i/stis, see kis and -st infixed.) (BULL. 67 kikau- ... -U, to be thirsty 106.1 (-i, verbal suffix, by origin designating first per- son demonstrative). k'ik!u-, to unfasten, to untie, to loosen, to unleash 160.3, 4; JL 73.25. k‘i’xwalaus, eggs (-s, nominal). kile’st (F), fork. kiluwi/yust!, kettle, water-receptacle (from k'i/1lu; -ust!, instrumental). (k‘ili‘-, see k-il‘-, to dance [plural].) kV/la, k'i/15, water 62.5; 74.34. ki/la-, k-ilwi-, to be inside, to enter, to place (pl.) 96.6, 9; 106.40. kilt’t!in, land-otter 52.28; 54.4. ki/lat, knee. k ilwi’ta, load, weight 120.29. kil‘-, k'il‘-, kili‘-, to dance (pl.) 22.9; 24.17. kilhiy’, song 154.22. K-ilxa’/mexk’, proper name 233, 15. kil-, k‘in-, k'al-, to wade 46.26; 186.33. mek‘inast, crane (m-, prefix; -£t‘, nomen actoris). kilaf, kina, wedge 118.17. kiltas, see kis and Ita infixed.) (kils, k'lis, see kis and -I infixed.) (k'inxas, see kis and -Lx infixed.) (k'inxai/i, see k‘ai/i and -Lx infixed.) ki/yai, knife 38.16; 120.7. k'V/u"sa, tobacco. kiya salyust!, tobacco-pouch 152.35; 154.7 (-ust!, nominal). k-iwa’pa, lower end of ulna. ki‘k's-, to turn over 190.27, 28 (from k'i™hi; -k's, motion). (k'ist-, k-ést-, see k-ist-, to leave, to depart.) kisk’ ... -a, kaisk'- ... -i, to feel hungry 82.10; 86.28 (a, verbal suffix, first : person demonstrative). k'Vk*, over there, at other end, opposite 92.24, 30. k ila’ (voc.) son 144.3. kilt!x-, to hang around neck, to ornament 92.13. ki*’hi, other side, upside down 32.22. k'0/lokwifst, chunky, fat 138.40 (-st, adjectival). (k'u’k"s, see k*is and -uk" infixed.) (k'u’kuts, see kets and -uk" infixed.) k'i’watik', patch 240.4. (k'a’wal, neighbor; see kt, kai.) (k'i/n‘wa, a dug place, hole 158.4, 6; see kanxu-; -a, nominal.) FRACHTENBERG | ALSEA TEXTS AND MYTHS 273 k' Wk", south, middle 32.7; 66.8; 142.20. kak*- .. . -auk’, inthe middle 140.35; 142.20 (-auk’, inside, between). kati, kt, across the river, next house; neighbor 26.21; 110.15; 132.18. k'a/wal, neighbor. k-ts!-, k'ats!-, to have on, to put on, to wear 44.5; 46.14. kts!- . . . -auk: is hai™®, to believe 114.16, 17; 184.1 (-auk’, inside, between). (k’xans, see k-is and -xan infixed.) (k'xants, see kets and -xan injixed.) (k’xas, k'rxs, see k‘is and -x infixed.) (k'lis, see kis and -1 infixed.) (k. !nais-, see LEais-, to see, to perceive; k*!-1, consonantic change.) (k* !ayat-, see teait-, to float [intr.]; k'!-1, consonantic change.) (k:!aq-; see k*!iq-, to come ashore.) (k !al‘-; see k!il‘-, to go out, to come out, to emerge.) k: !a/wixal, oyster. k'!@’pau, leaf 214.3; 216.30. k' !éts, east, ashore, inland, behind 24.18; 58.1. k-!é’tsit-s-hi/tsLeEm, eastern people, Kalapuya Indian. k' lim-, k-!am-, to stoop, to bend over 142.38. (k'lin-, see In-, to look; k*!-t, consonantic change.) (k' litsx-, see latsx-, to spread; k*!- 1, consonantic change.) k:liq-, k'!aq-, to come ashore, to land 62.22; 64.5. k‘liqai’s, landing, landing-place 82.5 (-s, nominal). (k'tila‘-, see k-!il‘-, to go out, to come out, to emerge.) k:tila’hayt, mouth of river 122.29. k' lilafpi, lake 48.12, 17. (k' lilxu-; see Hilxu-, to turn over; k*!-1, consonantic change.) k'lil‘-, k*lal‘-, k-lila‘-, to go out, to come out, toemerge 30.6; 32.18. klik, k:!ek, eye 72.18; 100.31. k' lil, rock, stone, boulder 30.8; 32.16. (k:!6‘-, see LO‘-, to climb up, to ascend; k"!- L, consonantic change). (k'!6qut-, see Loqut-, to take, to catch, to seize; k*!-1, consonantic change.) (k'!xau-, see Lxau- to throw; k‘!-L, consonantic change.) (k:!xaut-, see Lxaut-, to drop [tr.]; k'!- L, consonantic change.) (k: !xwi-, see Lxwe-, to spear; k’!- 1, consonantic change. ) qa’, particle denoting uncertainty 80.2; 108.29. qaa-, qa-, to enter (sing.) 58.17; 62.24. qaai’tsk‘it, once, first 136.14; 198.9, 10. qa/ilt!, goose (wild). (qayaku-, see qaiku-, to look for food at low tide.) (qaya"ku-, see qai"ku-, to harm, to hurt, to spoil.) qaya™”kwal, razor-clam. (qayut-, see qaitu-, to drop, to leak.) qahal-, different, other 34.20; 168.10. qa’halt, particle to pretend 56.28; 60.15. qaha/ns, particle like, unto 130.32, 35; 178.13. (qamal-, see qaml-, to be bashful, to feel ashamed.) - qami/nt, much, plenty 192.30, 194.2 (-t, adjectival). gqami/n, in the beginning, long ago 108.9; 112.25, (qamiL-, qamil-, see qamt-, to be dark.) (qamk°!-, see qaml’, to be dark; k*!- 1, consonantic change.) qaml-, qamal-, to be bashful, to feel ashamed 50.28, 24; 144.13. 96653—20—Bull. 67——18 274 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 qamt-, qaml-, qamin-, qamil-, to be dark 28.5; 30.1; see qamk’!- qamli’s, night, evening 24.17; 26.13 (-s, nominal). qat-, to dance the murder-dance 70.29. qats-, to shoot at target 36.3; 44.18. Lqatfat, tqatfat, target shooting 36.3, 38.5. qatéa, target 44.19; 200.19 (-a, nominal). qan-, qén-, todie 58.27; 70.13. qan, I 54.9; 119.56. qani’nat (Siuslaw loan-word) knife 154.17; 156.7. i qani’x, thou 46.18; 48.29., qani’xap, you 38.22. qani’xapst, ye. qa’nhan, I 40.8; 188.5. qa’nhast, we two (incl.). qa’nha‘1, qa/nhat, we 182.37. qa’/nxan, we two (excl.). qan‘u-, to knock senseless 68.28. (qas, see q- and as.) qasu-, to send, to dispatch 30.20; 34.8. qsa’wa, messenger 36.16 (-a, nominal). ga’sk'!im, red paint, ochre 70.19; 74.11. qa’tsE, he, she, it 92.11; 140.31. qa’tsaux, they two. qa’tsiLx, they. qatsV’li€, wolf 50.21, 22; 52.1. qaqa’/n, I 52.19; 110.39. aqa’tsE, he, she, it 88.8; 202.23. qa’qalpat, shinny ball 68, 6, 8 (-u, instrumental). qaxt-, to roast 86.36; 96.3. qaxt!-, to turn over on back 144.25. qal-, qél-, to be suspended, to be in perpendicular position, to hang, to tie 72.13; 78.20. qalmmiai’s, curve 96.7 (-s, nominal). qala’msk‘ink’, qala’minsk‘ink’, winterseason 112.7 (-k‘ink’, season). qala‘tis, strength (related to qa/alt). qala’xstet, older, oldest 68.13; 92.37 (-t, adjectival). qali’, qala’, rope 78.22, 23. (qali‘-, see qal‘-, to be tired.) (qali’x, shouting, yelling; to shout 98.16; 130.12; see qalx-.) (qalixu-, see qalxu-, to hide, to cover.) qalo’na, stomach, abdomen JL 74.25. qa/los, ocean, salt, sea 34.5; 60.20 (-s, nominal). (qalaqu-, see qalqu-, to circle, to walk in a circle.) qal‘-, qali‘-, qél‘-, to be tired 132.15; 142.26. qalhi’s, tired feeling, fatigue 178.31 (-8, nominal). qal‘k:-, to run away, to escape 192.21; JL 69.35. qalp-, particle again, once more; to roll 24.10, 12; 26.14. qalpai’xat, another, second 108.32; 136.8 (-t, adjectival). meEqalpa‘t‘, cougar (m-, prefix; -£t‘, nomen actoris). qalm-, to take up the game 154.29; 206.14. qalts-, to peck 50.20; 118.27. qa’Iqus (D), fox. qa’lqal, armpits 82.23, 26; 130.36. qalqu-, qalauqu-, to circle, to walk inacircle 30.7; 32.6. FRACHTENBERG ] ALSEA TEXTS AND MYTHS qalx-, toshout JL 74.17. - qali’x, shouting, yelling, to shout. (qalxa£yai/-sl6, see qalxu-, a hiding-place, ambush 68.3, 4.) qalxastsit!, alder 210.1; JL 72.12. qalxai’sla, mudcat 46.27 (-sla, nominal). qalxu-, qalixu-, to hide, to cover 96.17; 114.26. qalxui’-sl6, a hidden place, a secluded spot 96.17, 20; 140.12. qalxafyai’-slo, a hiding-place, ambush 68.3, 4; (-sl6, indefinite place.) (qa"yEku-, see qai"ku-, to harm, to hurt, to spoil.) (qa-; see qaa-, to enter.) qa’am, pack, load 128.34; 138.41. qa’alt, strong, male being, man 22.2; 58.2 (-t, adjectival). qa’/wiyt, spoon 146.17 (-i1, instrumental). qa’tit, particle some one 76.1. (qa’t!ou, harpoon 166.30; 168.2; see qt!-; -t, instrumental.) (qa’t!qut!a, chain; see qt!-.) qa’nu, sweat-house, sweat-lodge 78.26, 31; 152.30. qants, little finger. qa’sint, younger sister 22.10; 24.6. qa”tse, a long time, a while 24.8, 15; 26.11. qa’tsatis, long time, period, season 170.24 (-s, nominal). qa’tsu, raccoon 52.22, 27. qa’qat!, shirt 200.7. qa’xat!, net. qa’lte, always, continually 28.23; 40.18. qaié (D), lip. qaiti’, right away, at once, immediately 62.21; 64.16. -qaitu-, qayut-, to drop, to leak 64.7. qai’si, next year. qaiku-, qayaku-, to look for food at low tide 94.30. qaik', whence 70.11, 29; 86.2. qaila’, particle why? 50.26; 82.14, 15; 100.8. qai™‘-, qai™‘-, to be ready, to be prepared, to prepare 26.16; 30.22. Qai™hausk’, proper name. qaitku-, qai™ku-, qaya*ku-, qa*yeku-, to harm, to hurt, to spoil 22.13; 106.16. (qauwa’x, see qaux, high, up, above, top.) qauwas, particle all, every, whole 22.2; 26.22. qau’wiyu, spoon (-U, instrumental). qau’wis, qau’wais, first, ahead 42.14; 44.3. qaup-, to roll up, to wrap 70.20; 78.19 (related to qalp-). qaupst!, qampst!, blanket 80.8 (-st!, instrwmental). qaux, qauwa’x, high, up, above, top 32.15; 60.14; 78.2. qau’xatis, height 214.2, 216.30 (-s, nominal). qau’xan, high, up, above; sky 30.4; 46.5. qe‘-, tobe dark 74.14; see qe™-. qé‘s, darkness, night 170.11 (-s, nominal). qé-, qai-, to be light, daylight, dawn, daybreak 24.9; 40.1; 214.38; see qé%s. qgé, light, torch 72.23. qe’ya, light, torchlight 72.25; 132.38. Lqé’st, tqé’st, Lqé’tsit, morning 90.33; 116.3. qét!, arrow-point. (qén-, see qan-, to die.) qe’nxst, black, ugly, bad, dangerous 54.15, 17 (-st, adjectival). qé’kus, bone 98.40; 118.9 (-s, nominal). 276 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 qé’k iyi, story, narrative, tradition, myth, legend, custom 116.28; 204.8 (-i, instru- mental). qe’xan, below, under, underneath 32.22; 40.4; 190.25. (qél-, see qal-, to be suspended, to be in perpendicular position, to hang, to tie.) (qeél‘-, see qal‘-, to be tired.) ge™-, tobe dark 212.7, 17; 214.19; see qe‘-. qé™hist, dark (-st, adjectival). qé”hiyt, darkness 108.5. qe™‘s, darkness, night 72.24 (-s, nominal). qe"s, light 156.1 (see qé-; -s, nominal). qe’"x, qé™xas, smell, odor 64.22; 96.20; 192.31. (qing-, see kink-, to tie, to bind.) qai’, starting-point. qo’ila, counting-stick 36.22; 38.2 (-a, nominal). qoqo’mus, chicken-hawk 226.33. qomas‘ts, after, behind, second 82.16; 116.25. qomu’qut, blue (-t, adjectival). qgomu’qwim, bluish 86.39 (-yEm, distribution). qon, digging-stick 140.14. qon, blueberries 48.11. qo’tsE, he, she, it 22.14; 56.7. qo’tsaux, they two 144.14. qo’ tsitx, they. qol‘-, to go upstream 216.5. qou-, to meet, to encounter 128.15. q6"t-, to chisel, tohew 124.25; 126.2. qo™tremst!, basket (-t!, local noun). qo™tiyu, chisel 36.14 (-0, instrumental), qo"t!-, todrink 104.36. meEqu’t!isalisla, one who abstains from drinking, teetotaller (-sla, nominal). qo™t!emxt, a drink (-Emxt, verbal noun). qo’q", white swan 48.14, 15; 210.13. (qu-, see ku-, to enter [boat], to launch canoe.) qu’mhat, brother-in-law 94.27; 118.17. qut-, to go through 82.17. qut-, qud-, to pour, to spill 58.25; 64.34. quxu-, to hit (with stick) 228.5, 11; 230.22. qul-, qul-, to go upstream 84.18; 90.2. qu’tlist, half-emptied (from q6"t!-; -st, adjectival). qum-, qom-, qwam-, to follow, to overtake 76.37; 124.2. qun‘-, to swell (intr.) 150.8. qults-, qwilts-, to challenge 26.5; 148.23. qu"x-, qu"wi’x-, tostick up 94.27. qau (q- and uk’), particle somebody, who 40.9; 46.14:- (qau’k'eai, see q- and t’k‘eai.) quis-, to place in front JL 74.34. (qwam-, see qum-, to follow, to overtake.) qwafma, behind, afterwards 142.8; 154.20 (-a, adverbial). qwa/’naha, knot (in trees) 150.8 (from qun‘-). qwanhut-, toscoop 88.27. qwa’nu‘, fistful, handful 88.30. qwa/ntiyu, finger-nail. qwa, particle 130.4. qwan, son, child, boy 66.21; 70.17. \ FRACHTENBERG |] ALSEA TEXTS AND MYTHS qwé’nin, foam 94,20, 21. (qwilts-, see qults-, to challenge.) qwimatts, roasting-spit. qwon,I,me 34.4; 42.10. qwo’nhan, I 122.19. qwo’nhast, we two (incl.). qwo’nhal, qwo’nhart, we 28.17; 204.6. qwo’nxan, we two (exel.) 142.8. qwula/xt, qula’xt, raven 192.21, 28. qwul‘-, to walk around (pl.) 126.13. qt-, to climb over, to go over 160.33; JL 71.72. Qtau’, proper name 166.1; 172.6. qtim, younger sister 142.10. qtu-, to dance the war-dance 134.33. qt!-, to hook 168.5. . qat!ou, harpoon 166.30; 168.2 (-t, instrumental). qa’t!qut!a, chain. (qsa’wa, messenger 36.16; from qasu-; -a, nominal.) qsi’qsout, bitter, sour (-t, adjectival). qsuu’t, heavy 52.9, 10 (-t, adjectival). qsu’ wis, weight (-s, nominal). qxe’nk's, downward 78.2; 80.8 (-k’s, motion). qxenk's-, qxaink's-, to go downward, to descend 128.29; 140.2. qlit-, qlait-, tocount 38.15; 114.8; 196.9. qlitu-, to pierce 204.17. qio-, to buy JL 72.24. qinp-, qlinip-, toskin 72.3; 130.28. q'/npa, quiver 82.8; 148.16 (-a, nominal). qi/npayemxt, fisher 148.16 (-Emxt, verbal noun). q!ayul®, skunk-cabbage 204.16. q!aiku-, to be crazy 226.16. q!ul-, q!wél-, togo upstream 184.35; 186.2 (related to qol‘-). q!uli’s, salmon-trout. q!u‘Isin, flea 128.33, 34; 140.4. xeEltuxs, xé’Ltoxs, south wind 96.24 (-tuxs, collection). (xayas-, see xais-, to whisper.) (xap-, see xp-, to jerk.) xam-, xaim-, xém-, to turn back, toreturn 84.33; 88.21. (xam, see ham, thy.) xam&, one 22.1, 2; 36.7. xamwa‘, xamwa‘lask’ sai’tist, nine. xamwa‘la/sk’e sau’tistk’em sai’tist, ninety. xama/ liyu, xama/’ Liyi, mouth 58.21; 64.16,17. (xama/k‘ink’-. see xamk‘ink’-, to do mischief. ) xa/mni, seal, sea-lion, whale 78.19; 80.1. (xa/mk‘e, individually, separately 142.14; see xamk'!.) xamk’‘ink’-, xamak‘ink’-, todo mischief 98.14; JL 75.32. xamk’!, particle self, alone 58.13; 72.28. xamk’e, individually, separately. xat-, toshow 192.37. xan, we two (ercl.) 74.23; our two (exel.) 120.29; 122.19. (xas, see x- and as.) xa/sil. buckskin. 277 278 BUREAU OF AMERICAN ETHNOLOGY (xatsuwi’s, astart, beginning JL 67.2, 31; see xétsu-.) xaqa’n, I 40.41. xaqani’x, thou 46.21; 50.4. xaqa’tse, he, she, it 46.7. xal-, to look like, toresemble 130.31, 34. xa’/Ixas, mad, angry; vulva 32.9; JL 69.26. xalxsafst, wild, terrible (-st, adjectival). xalt!, squirrel. xat-, to scratch (with feet) 104.3. xa/lux, clam-shell 58.19; 134.2. xa"xwa-, togrowl 152.32. xaipu-, torub 70.18. xais-, xayas-, to whisper 96.15. xe’itk’e, xe’itk’e, well, carefully, guardedly, approximately, distinctly (probably related to xeuk’). xeld-, to throw (grace-sticks) 210.20. Lxé’xEltatt, the game of grace-sticks 210-18, 19. xelk’, well, fitting, suitable, truthful; to tell the truth 120.2; 122.28. xeLk 1/1, truth. xetk', two 46.7; 68.5. xe’/Lk'temxt, twins, a pair 56.4 (-eEmxt, verbal nown). xe’tk: laqai’st, seven. xe/Lk’ laqai’stk'em sau’tist, seventy. xétsu-, to start, to begin moving, to set in motion 24.9; 26.2. xa/tsuwis, a start, beginning JL 67.2, 31 (-s, nominal). xé’xeltat-, to play the game of grace-sticks 210.23. xé‘Itkwa, particle, better 60.11. (xaim-, xém-, see xam-, to turn back, to return.) xilt!-, to seize, tocatch 118.18. xOxL!, box. pxoOx.a‘t‘, carpenter, box-maker (p-, prefix; -t‘, nomen actoris). xup-, to spout, to buzz, to swim (of fish) 80.18; 186.32; JL 73.30. xuma/tsit, youngest (-t, adjectival). xun-, xun-, to break, to come apart 58.26; 64.36; 96. 26. xuna’, xuna’, particle now, turn 102.18; 202, 9. xuna/’has, hoqueGnen ikenine 130.33; 132.7 3 xunt-, xunit-, to obtain, to receive, to catch, to recover 70.17; 102.26. xuts, particle 230.12. xulpaftsit!, snipe 94.8, 14. xu/mstan, girl 188.4, 8. xud-, to blow (of wind) 190.28; 230.6. xi/diyu, x0’diyu, wind 112.23; 166.15. xuxu-, wind blows. xu/nts, the back. xus, xu’si, alittle,a few 24:15; 30.1, 8; see xuL, xu’Li. xuts, particleas soon as 32,16; 134.21. xutsa’, particle on my part, on his part 34.11; 36.8. xuxu-, to blow (of wind) 136.29; see xud-. XUL, xU/Li, alittle, afew 32.7; 44.16; see xus, xu/si. xau’sxau, abalone shell 92.13. (xwafyai’t!, goal; tally,stake 24.7,15; 196.20; see hu-; -t!, local noun.) xwas-, to vomit. xwe’naya, across the ocean (probably Coos loan-word) 170.39. xwé/xwe, xwi’xwi, paddle 72.8, 9; 94.5. [BULL. 67 22.13; 34.12 FRACHTENBERG | ALSEA TEXTS AND MYTHS 279 meExal-, to paddle. xwe's-, to smoke (intr.). xwé”siyu, smoke 72.18; 132.32. xwe™siyust!, smoke-hole, chimney 72.13; 142.32 (-ust!, nominal). xp-; xap-, tojerk 84.23. xsu-, to break wind. muxsui’stu, skunk (m-, prefix). xku-, haku-, haku-, to leave (canoe), toland 72.10; 122.9. xqu-, haqu-, hu"™qu-, todrag 142.27; 218.12. (x’a/mxasxam, feeling 178.14; 184.19; see x‘ims-.) x‘ims-, x*imas-, to touch, to feel 152.22; 156.33. x'a/mxasxam, feeling 178.14; 184.19. (x‘ili/dis, glance, look 126.31; see x‘ilt-.) x'ilum-, x‘ilom-, to move 32.7; 74.29; see x‘t/lam-. x‘ilu’mtxasxam, movement 32.4. px ‘ilmis-, to go in a certain direction 34.2; 60.21. xilt-, to search, to look for 58.18; 66.21. x‘ili’dis, glance, look 126.31 (-s, nominal). x'I’/tsu (D), eyebrow. xu’la‘m-, to travel, to journey 22.4; 40.24 (related to x'ilum-), x't/lamit!, road (-t!, local nown). leqaslqa’yau, orphan 150.16; 154.25. lafwus, yellow-jacket JL 73.4, 30. Jahi-, tolove 118.3. * la’k'a, dress, clothes 92.2. laqs, dress, skirt 132.4; 144.1 (-s, nominal). lalx, brass. la/ta, mud. laf, particle what, how, something 30.7; 32.3. la¢, sky, heavens, horizon, firmament 78.5; 146.3]. lapa’tsi (D), crown of head. la’teq, particle what, something 32.11; 34.17. la’teq . . . -auk’ is hai®®, to feel glad 38.14; 42.4, 16 (-auk’, inside, between). la/teqtal, things, property 72.7; 150.1. la’/tu, bow-string JL 67.18. (1a’tqat, see iltqast.) (lans, see las and -n infixed.) las, particle even, although 56.7; 64.1. (1a’k' ents, see 1a’k' Ets and -n infixed.) la’k ets (la+ k‘ets), particle although, even if 60.2; 96.25. (la’k‘auk' ets, see la’k*Ets and -auk’ infixed.) (la’k-auxuts, see 1a’k' Ets and -aux infixed.) la/quns, pole, spear 36.14; 38.13 (-8, nominal). laxs, particle even, although, albeit, no matter 40.13; 54.14. (1a’xaxs, see laxs and -x infixed.) (1a’xauxs, see laxs and -aux infixed.) (1a’xins, see laxs and -n infixed.) la/ita, particle because, since, as 54.11. la/ttamis (1a/1ta + mis), particle because 40.12,13; 42.4. la/Itas (1a/Ita + mis), particle because, since 36.1; 38.23. le‘wi’, ground, place, world, universe, soil 22.4; 32.2. le‘wi/yust!, wall (-ust!, nominal).. lik’a’yest, lame (-st, adjectival), 280 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 lik'ai™’s, grave 76.7, 9; 116.5 (-s, nominal). lik‘ai’syait!, graveyard (-t!, local noun). lix‘yast‘, crooked, one-sided 158.11, 12 (-t, adjectival), li’qin, action, custom 106.23 (-In, passive). (16t-, see iltu-, to scare, to frighten.) l'o’tsu, particle, anyway, just the same, nevertheless 52.25; 68.35. LEait-, laait-, to float (intr.) 220.18; JL 71, 19; see k*!yat-. LEais-, to see, to perceive 58.16; 64.3; see k*!rais-. LEIk’- . . . - is hai™€, to have pity, to be merciful 118.30 (-i, verbal suffix, first person demonstrative). (LEya™hatslit, leya™hats!it, guessing-game 36.4; 38.5; see ya™hats!-; L-, prefix; -t, suffix.) (inya’tsit, LEya’tsit, dweller, resident, inhabitant; people; village 24.2; 28.14; 30.15; see its-.) trmult!-, to stay behind, to remain JI 66.9, 25; 68.1. La/isxam, indignation 220.42 (see it-). La’ha, glass. tahaift!, thaya’t!, deer 54.10; 56.10 (related to haét!). (‘Lapiyas, see ‘Liya, no, and -p infixed.) (‘rapstiyas, see itiya®, no, and -pst infixed.) jam, Lam-, to split, to come apart, to cut in two 82.24; 170.25, 26. Lama/’t, lama/’t, particle half 74.26; 154.21 (-t, adjectival). jafmi’su, Lafmi’su, day-owl 50.3, 7; 132.37. fami‘ts, pouch. l*amx-, Laamx-, to suit, to fit 46.15, 17; 48.3. Ja’mxad6o, La’mxadt, ta’mxatd, blossoms, children (pl.) 22.1; 32.5, 12; 204.16, 17 (-0o0 plural). (inraniya€, see ‘liyaf, no, and -n infixed.) (‘nastiya*, see ‘Liya£, no, and -st infixed.) latsx-, tospread 206.24; 208.23; see k:litsx-. la/tsxa, spread, place for gambling 154.3, 5 (-a, nominal). lafqa‘t, blackberries. taqai’st, six 200.26; 208.3. jaqai’stk'em saii’tist, sixty. La/qusin, ta’qusin, skin, bark 72.6; 76.11. (Laq!-, see Lq!-, to cross.) (inaxaya®, see iniyaf, no, and -axa infixed.) (‘Laxaniyas, see itiya®, no, and -xan infixed.) (‘Laxiya’, see tLiya®, no, and -x infixed.) La’xLaxast, broad (-st, adjectival). ialal-, to wobble 148.1. lalt!, star. (ia’txus, see tlxus-, to rain.) (‘Latxiya®, see iLiyaf, no, and -Lx infixed.) (Lapt-, lapt-, see lipt-, to fetch, to take.) La” mxa, slowly, carefully, stealthily 80.10; 128.21 (-a, adverbial). Lan, 1an, la’ni, 1a’/ni, name 34.3; 40.16. La‘s, particle please!, pray!, let! 60.13; 68.10. (La*’stis, see La*s and -st infixed.) faqs, wife 212.3. (1aq!-, see Lq!-, to cross.) Laxalt, smooth 84.34 (-t, adjectival). La‘t-, to cook, to boil 64.21, 33; 96.9. FRACHTENBERG ] ALSEA TEXTS AND MYTHS 281 (rauk'tya®, see itiyas, no, and -auk’ infixed.) (‘Lauxiyas, see iniya®, no, and -aux infixed.) lipt-, Lapt-, lapt-, to fetch, to take 26.1; 32.24. Lim-, to whirl 134.28. (timaku-, see timku-, to walk to and fro.) Limi’lxwa, rope. Limi‘t, round (-t, adjectival). limku-, Limaku-, to walk to and fro 72.35, 36; 74.1. lit (D), bladder. ‘tin, tin, our 40.12, 14; 94.27. Lin‘-, Lina‘-, to walk ahead, to take the lead, to lead 158.20. Linhatts-sl6, ahead. Lika’tiyil, saw (-i, instrumental). (liliyas, see ‘riya, no, and -t infixed.)’ Lif, HE, mother 22.3; 78.29; 122.18. fi’yega, tightly JL 73.10 (-a, adverbial). itiyaf, particle no, not 22.6, 13; 28.4 (related to ita-). ti’/wis, mussels. lits, now 144.12. Li‘kin, red huckleberries 224.11, 15. (ti’k'in-, see tk'in-, to admonish, to advise, to caution.) Liq-, to be tight 136.5; 148.5. Liqxa’/mteLl, fastened, tight (-Li, suffix). Li’qayu, roots JL 72.13, 16. liqé’s, feather 44.6; 54.13; see Lix. Li/qwayust!, basket, wooden plate (-ust!, instrwmental). - (ti’qxamte i, fastened, tight 98.11; see Liq-.) Lix, tail-feather 104.14, 15; see ligé’s. Lixq-, to pass by_ 68.12; 120.28. filxu-, to turn over 144.20, 22; see k:!ilxu-. laihi’’su, messenger, L00’kust, soft (-st, adjectival). Lowa’hayu, mountain 48.23; 50.8 (from L6‘-). (Lowa/’sat, lowa’sat, the game of spinning tops 208.31; see was-; L-, prefix; -t, suffix.) (Lowaq-, see LOq-, to dry.) Lowa/qat, dry 72.20; JL 72.23 (-t, adjectival). 1oul-, to forget 144.14. (lowit!-, see 16t!-, to enjoy.) LO‘-, to climb up, to ascend 52.14, 15; 60.8; see k'!0‘-. 10’pipau, fire-drill (-U, instrumental). lot-, to get even, to revenge, toavenge 116.12; 158.1. 16t!-, lowit!-, to enjoy 94.14; 100.30. metli’utst, enjoyable 38.4; 48.25 (-st, adjectival). LO’nLin, tide. Lo’sin, hair 120.25, 26; 122.33. Lok’, 16k’, head 70.9; 72.15. LOq-, 10q-, Lauq-, Lowaq, todry 92.1; 102.19. l6qut-, Loqud-, to take, to catch, to seize 32.20; 38.8; see k* !qut-. 16’qwa, urine 144.35. 10’xt6x, bark 208.35; 210.1. 16l-, toshow 158.31; 160.18. Luu-, toskin 210.31. Luu’, particle perhaps, (I) guess 94.27. funq!u-, Lunqg!u-, tosnore JL 71.34, 35. 282 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 (la"ts-, La%ts-, see Itu-, to bathe, to swim.) Lau‘-, see LO‘-, to climb. (Lai’stitut, pursuer 134.30; see Ust-; L-, prefix; -t, suffix.) Lui’‘kut, quickly 120.5. (thaya’t!, see rahai‘t!, deer.) thaya/niyars, vision, guardian spirit 174.18; (see hain-; L-, prefix; -s, nominal). thald-, thalt-, to look on 180.18; 208.6. tha/Idit, onlooker, audience 30.2 (-L, prefix; -t, suffix). Lpa’xtpax, shoulder blade. (~pali"s-, see Lpilsu-, to swim.) Lpa/al-, to be white 98.39. -(Lpa’pEsxaut, tpa’pEsxaut, the game of cat’s-cradle 36.12; 210.16; (see pa’pEsxau-; L-, prefix, -t, suffix.) tpa’ka, board. Lpa’k'st!, pitch, pitchwood 58.18; 64.18. Lpa*lt, bad, awful (-t, adjectival). (~pila"s-, see Lpilsu-, to swim.) tpilt, bad 170.31 (identical with Lpa*lt-; -t, adjectival). Lpilsu-, Lpala™s-, Lpili™s-, Lpuls-, to swim 58.1; 60.22. Lpu-, tpu-, torub 102.15, 16; 210.2. (Lpu’pEnhaut, tpi’penhaiut, shinny game, shinny-player 28.22; 36.3; see pu’pEnhau- L-, prefix, -t, suffix.) (upuls-, see Lpilsu-, to swim.) Lpu2k!u-, to walk behind, to follow 230.19; JL 65.18. iptaha/na, itta/hana, badly, wrongly 60.20. tta’hanat, bad, wrong (-t, adjectival). (Itaqu-, see Itqu-, to burst [intr.].) ita*, particle but, nevertheless 76.37; 96.4. Ltowa’sk’, proper name 56.2; 58.14, 15. ttowai’-sl6, Ltowai’-sl6, long afterwards 118.16, 17; 120.12. ttu-, Ltu-, ti"ts-, LU"ts-, to bathe, toswim 62.21; 92.3. Itqu-, ttaqu-, to burst (intr.) 96.12, 13; 102.16. s Lt lawa/it, It!awa/it, fun, game 38.9; 148.29 (see t!au-). In-, tn-, to look 60.16; 74.8; see k lin-. ttsa“n-, to go after water 226.9; JL 70.9. itsimx-, to touch, to pluck 216.6; 224.15, 16. tHtsiyonalts (F), brass. (Its/tsiqhanaut, the ball-and-pin game 36.13; 204.14; see tsitsik’; -1, prefix; -t, suffix.) (itsai’tsiwaat, dice game, throwing the dice 148.30; 206.25; see tsat’tsuwau; 1-, prefix; -t, suffix.) ike®yaftiyu, old salmon, dog-salmon 186.5. tku-, tku-, to go down to water 72.2; 86.37. tku-, to untie 78.23. tkums-, to place between teeth, to bite 102.22, 25. (iku’/nkut!is, bundle 144.16; see kink-; 1-, prefix; -8, nominal.) (tku’kumkwaut, running, race JL 68.3; see kumku-; 1-, prefix; -t, suffix.) tku’xst, light (-st, adjectival). Ikwawi’tem, shoulder. tkwa", breast (of man). tkwi/ntsinst, black 204.31 (-st, adjectival). tkwi/ntsinst, short (-st, adjectival). tkwi/tkwinkat, bucket (-0, instrumental). FRACHTENBERG | ALSEA TEXTS AND MYTHS 283 tk!wa/an, tk!wa/an, pipe 152.29; 154.6. tk!wan-, to smoke (tr.) 176.31. Lket!, bag. tk'i/mis, tk'imi’s, ice 28.10; 64.2. tkin-, ti’k*in-, to admonish, to advise, to caution 38.19. tkili’t!a, fire 80.6; 144.37. tk ili’tayust!, fire-place (-ust!, nominal). tq-, to boil 96.4. Lqgés, boiling food 64.21, 33 (-s, nominal). (Iqaya/tist, partially cut, cut in two 140.6, 7; see lqait-; -st, adjectival.) Lqam-, tqam-, Lqam-, to take along, to gather, to pick, to carry off (pl.) 86.25; 94.13. iqa’mldétsx, bob-tailed. Lqat*at, tqat®at, target shooting 36.3; 38.5 (see qat-; 1-, prefix.) tqalt-, iqald-, uqalit-, to be sick 116.3, 13. Lqalhi’sxam, sickness, disease 226.16. Lqaldiyai’s, sickness, disease 226.17 (-s, nominal). Iqa/tqaut, salal-berries. Iqai-, to break JL 69.11. Iqait-, to cut off 100.20; 134.15. Iqaya’tist, partially cut, cutin two 140.6, 7 (-st, adjectival). iqaint’tsa*nt, short (-t, adjectival). Lqétk:-, tqétk’-, to understand, to be an expert, to know 204.13; 206.25 (probably related to k'e’tk'e). Lqé’s, boiling (food) 64.21, 33 (see Lq-; -8, nominal). (Lgé’st, Iqé’st, Lqé’tsit, morning 90.33; 116.3; see qé-.) Lqopu-, tomunch 82.13, 21. Iq6u-, Lqou-, Lqu-, to wake up 64.21; 88.2; 180.17. Lqo’tsEX, lake 84.13; 166.22. Lqu’ma, clams 92.29. tquxu-, Lquxu-, to bet, to stake 24.5, 6; 26.8. Lqu’xwa, Lqo’xwa, Iqu’xwa, bet, stake 154.15; 198.3. Iqwaail-, to carry, to pack 152.35. Lqweé’-sl6, a deep place, a deep hole 186.14 (-sl0, indefinite place). Iqt-, to crack, to quake 230.26. Lqx-.. . Is hai™, todespair 70.6, 7; 126.17. Lq!-, Iq!-, taq!-, 1aq!-, to cross 26.20; 28.15. Lx-, to give up, to finish 64.31; 70.7. Lxamn-, Lxaman-, to kill 56.27; 126.33. MELxamniya‘t‘, murderer, pelican. Lxama/niyi, killing-tool 166.9; 168.12 (-a, instrumental). Lxa/mniyut, murderer 126.33. Lxat (-Lx--+-t), some 86.14; 94.12. Lxalwafna, a mythical being. Lxa, sometimes 202.10; 206.19. Lxa/yats, prairie 88.32; 194.3. Lxa/mExk’, proper name Beaver Creek. Lxa/Lxailyau-, to whip tops; spinning top 36.12; 208.23, 29. Lxa/Lxatyaut, the game of spinning tops 36.12; 208.22, 23. Lxau-, to throw 46.4; 72.4; see k'!xau-. Lxaut-, to drop (tr.) 120.7, 12; see k*!xaut-. (txé’xeEltaiit, the game of grace-sticks 210.18, 19; see xeld-.) txu-, to find 70.11; 74.5. Lxuu-, to force, to push 192.21. 284 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 Ltxumt-, to tear 72.33. Lxu/mta, beaver 52.18; 66.14. Lxus-, Lxwas-, to come apart, to tear 166.6. Lxwala/st, thin, lean 54.7, 20 (-st, adjectival). LxWe-, LxUl-, tospear 46.5; 58.2.; see k* !xwi-. LxWwe’Lxwiyaut, Ixwi/Ixwiyatt, the spearing-game 56.25; 148.29, 30. Lxsu-, todrop 118.17. dja’, tla’, particle it looks like, as if, apparently, seemingly 144.38, 40. tlaq!, huckleberries. ta’xus, Lla’xus, rain 112.19. Llxus-, 1]xus-, fa/Ixus, to rain 96.23; 112.21 ALPHABETICAL LIST OF FORMATIVE ELEMENTS {z. nominal; v. verbal: suffixes marked with an asterisk (*) are elements reconstructed by analogy; those marked with a dagger (}) are formative elements not exemplified in the texts. by a hyphen (-), suffixes are preceded by a hyphen.] -E, v. prohibitive. -EM, v. indirect object of second person. -EM, nominal. -EM, suffixed particle place. -Emux", v. indirect object of second per- son. -EMuX", v. passive with pronominal and possessive interrelations of subject. -Emts, v. direct object of first person. -Emtsux", v. indirect object of first person. -Emtsu, v. indirect object of first person. -Emtsx, v. he—me. -EMtsxap, v. you—me. -Emtsxapst, v. ye—me. -Emtsxast, v. he—us two (incl.). -Emtsxastaux, v. they two—ustwo (incl.). -EmtsxastiLx, v. they—us two (incl.). -Emtsxax, v. thou—me. -Emtsxaxan, v. he—us two (ezcl.). -Emtsxaxanap, v. you—us two (excl.). *_pmtsxaxanapst, v. ye—us two (evcl.). -EMtsxaxanax, v. thou—us two (ezcl.). -EmtsxaxanaLx, v. they—us two (ezcl.). -EmMtsxaxanaux, v. they two—us two (excl.). -Emtsxal, v. he—us. -EMtsxaLap, v. you—us. *-emtsxalapst, v. ye—us. -Emtsxatax, v. thou—us. -EmtsxalaLtx, v. they—us. -Emtsxalaux, v. they two—us. -EmtsxaLx, v. they—me. -Emtsxaux, v. they two—me. -Emk", suffized particle downward. -Emxt, nominal. -En, suffixed particle of interrogation. -Ent!, n. distributive. a-, demonstrative. -a, v. prohibitive. -a,n. modal. -a,n. verbal noun. -a, sufficed particle denoting command. -aa, v. transitive future. Prefixes are followed - -ast, n. comparative. -asi, n. local. -al, v. continuative. -altx, v. continuative. -axa, suffixed particle time. -a, suffixed particle of interrogation. -al, nominal. -ai, v. intransitive imperative. -al, v. imperative. -al£, sufficed particle indicating command. -aisi, n. local. -au, Vv. continuative. -au,n. diminutive. -aut, n. adverbial of time. -autx, v. continuative. -auk’, suffixed particle inside. -aux, v. -they two. -€, see -1. -1, see -al. -I, -li, v. transitive future. -1, nominal. -ist, v. transitive infinitive. -ai, v. inchoative. ~ai, v. repetitive. -ai, nominal. -yEM, v. transitive. -yem, n. distributive. -yeEm, n. plural. -yEmxt, v. transitive infinitive. -yatt,n. comparative. -yait, suffixed particle expressing command. yal, v. repetitive. -yuk’, n. ordinal. plural. accelerative. accelerative. -ust!, n. instrumentality. -usx, v. instrumental. -uk", suffived particle away. -ux", v. he—thee. -ux", v, indirect object of third person. -u, v. direct object of second person. 285 -00, nN. -ut, v. -utx, v. 286 BUREAU OF AMERICAN ETHNOLOGY [BULL. 67 v. «direct object of third person. v. neutral. -U, v. accelerative. v. transitional. -u, n. instrumentality. -u, 7”. plural. -u, suffized particle here. -uu, v. transitive future. -Unx, -UN, Vv. passive. -us, verbal. : -usx, v. neutral. -USX, V. accelerative. -usx, v. transitional. -aul, see -U. -aunx, -aun, see -unx, -Un. -Ui, v. inchoative. -wa, suffixed particle expressing desire. ha-, locative. hak--, locative. p-, verbalizing and intentional. -p, v. you. -pst, v. ye. m-, intransitive and continuative. -m, v. intransitive future. -msk’, nominal. t-, demonstrative. -t, v. auxiliary. -t, v. transitive imperative. *t,v. infinitive. -t, v. itransitive infinitive. -t,n. adjective. -temtsust, v. transitive infinitive. -temst, v. transitive infinitive. -tEmst, v. transitive infinitive. -tau, v. plural subject. -tist, v. transitive infinitive. -tuxt, n. collective. -tuxs, n. collective. -tust, v. transitive infinitive. -tnx, v. continuative. -tx, v. intransitwe. -txamtst, v. transitive infinitive. -txanx, v. continuative. -txust, v. transitive infinitive. -txaist, v. transitive infinitive. -txunx, -txun, v. passive. -t!, v. plural object. -t!, -t!, n. locality. -tiem, v. transitive. -t‘, noun of agency. ails Oe hdl *mn,v. passive. -n, nominal, x, v. he—him, -nxap, Vv. you—him, -nxan, v. I—him. -nxanaux, v. I—them two. -nxapst, v. ye—him. -nxast, v. we two (incl.) —him. -nxax, v. thou—him. *nxaxan, v. we two (excl.) —him. -nxal, v. we—him. -nxaLx, v. he—them. -nxaLx, v. they—him. *nxaLxap, v. you—them. *mnxabxapst, v. ye—them. -nxaLxan, v. IJ—them. *nxaLtxan, v. we two (excl.) —them, *nxauxast, v. we two (incl.) —them. -NxaLxax, v. thou—them. *mnxatxal, v. we—them. *nxaLxaLx, v. they—them., *nxaLtxaux, v. they two—them. -nxaux, v. he—them two. -nxaux, v. they two—him. *nxauxap, v. you—them two. *nxauxapst, v. ye—them two. *nxauxan, v. we two (excl.) —them two. *mnxauxast, v. we two (incl.) —them two. *mnxauxax, v. thou—them two. *nxauxal, v. we—them two. *mxauxaLx, v. they—them two. *s, uv. modal. -8, v. transitive imperative. -8, 2. objective case. -8, nominal. -sanx, v. past. -sal, v. distributive. -sal, v. past. -saltx, v. past. -sau (tx), v. plural object. -syautx, -Syau, v. retardative. -SUWItX, -SUWIX, Vv. tentative. -st, v. we two (incl.). -st, v. transitive imperative. -st, v. intransitive infinitive. -st, n. adjective. -Stx, V. passive. -stoxs, -stuxs, v. passive. -Sx, v. instrumental. -Sx, v. reflexive. -slkEm, -SLEM, nominal. -sla, nominal. -slo, suffixed particle generally. ts-, possessive. FRACHTENBERG | -ts, v. indirect object of first person. -ts, v. modal. -ts, nominal. ts- ...-k', . possessive his. ts- .. . k'aux, n. possessive their (dual). ts- . . . -k'1Lx,7. possessive their. -tsux", v. indirect object of second person. -tsuxt, n. collective. -tsuxs, n. collective. -tsu, v. indirect object of second person. -tsust, v. transitive infinitive. -tsx, v. indirect object of first person. -tsx, v. continuative. -tsLO, n. augmentative. -ts!ilautx, -tstilau, v. imitative. ku-, demonstrative. k--, locative. k--, adverbial. k--, future. -k', possessive. -k’, nominal. -k'em, n. multiplicative. -kink’, n. adverbial of time. -k's, n. local of motion. q-, discriminative. -q, nominal. x-, discriminative. -x,v. thou. -x, verbal sign. -X, Vv. intransitive imperative. -X,”. comparative. -x, nominal. -xamt, v. intransitive infinitive. ALSEA TEXTS AND MYTHS 287 -xamst, v. -xat, v. -xan, Vv. -XaSX, V. -XU, Uv. -Xup, v. -xupal, v. -xupaux, v. -xupin, v. -xupiLx, v. they—you. -xupst, v. he—ye. -xupsta‘L, v. Wwe—ye. *-xupstaux, v. they two—ye. -xupstin, v. I—ye. -xupstiLx, v. they—ye. *xupstxan, v. ‘we two (ezxcl.) —ye. *xupxan, v. we two (ezcl.) —you. -xun, v. I—thee. -xus, v. intransitive future. -xus, nominal. -xuxan, v. we two (excl.) —thee. -xul, v. we—thee. -XUuLX, v. they—thee. -xwaux, v. they two—thee. -1, nominal. L-, I-, verbalizing. +, -‘L, v. we. -t, nominal. -Li, -Hi, v. indirect object of third person. -1, -, nominal. tlenut, v. reciprocal. -t!x, v. reciprocal. -Inx, -Lnx, -In, -Ln, v. Fix, 0: they. -Lx, -Ix, v. indirect object of third person. intransitive infinitive. transitive imperative. we two (excl.). reflexive. continuative. he—you. we—you. they two—you. I—you. passive. ENGLISH-ALSEA a, as, is, 8. abalone-shell, si/q", xaii’sxail. abandon, to, Lx-. abandon hope, to, hints!- hints!- . . . -auk: is hai, abdomen, qal6’na. abode, itsai’s. above, qau’x, qau’xan. absent, wasna/. absent, to be, pi‘-, pai‘-. across the ocean, xwe/naya. across the river, kau, ki. action, imi/stis, hilkwai’s, li’qin. active, to be, xup-. address, yekai’s. address, to, yas-. admonish, to, tkin-. advise, to, 1k‘in-. affirm, to, wustl!in-. after, yai’xtex, ais, mis, qomatts. aiterwards, is 1tdwai’-sl6, qwa*ma. again, qalp-. agree, to, wust!in-, t!ams-. ahead, qau’wis, Linha‘ts-sl6. albeit, as. alder, qalxa¢tsit!. alder-berries, tsa®/mt. alive, to be, salsx-. all, all over, allow, to, all right, almost, hai2k:. alone, tsai/sk’!, xamk°!. alongside, haki™hi. already, aili’k'i, na‘yEem. Alsea, Wusi”, : also, itaé, although, 1as, 1a’k'Ets, laxs. always, t!a/nust, qa’ Ite. ambush, qalxa‘yai’-slo. American, ana"s,. amount, mEqami‘ntis. and, itaf, axa, tem. anemone, sa/nquk‘e. angry, xa/lxas. another, qalpai’xat. answer, to, wust!in-. anus, pa/halyust!. anyway, 1°0’tsu. apart, tocome, xun-, lam-, Lxus-. 288 is qau’wai’-sl6, haus, koa k'eai/sa, is hair, a’mta, hamstif, silku-, qauwaé. apparently, hata/me, qa’halt, ta’. appear, to, appearance, approach, to, tsqu approximately, April, UXU-, OXU-. ha’hain, ha’ld—Emxus. auL-, yul-, tsqéw-, nku-. xe’iLk’e. matso’kustxusk'ink’, tsk0/ltské- laikink:. armpits, arrival, qa’lqal. wulls. frequent, aya’l£yai’s. arrive, arrow, arrow-maker, arrow point, arrow shaft, to, wil-. tsi/tsik’!. ptsitsk: !a&t‘. qet!. mi’kwa. as, mis, 1a/Ita. as before, as if, - as soon as, ascend, to, ashamed, to feel, ashes, ask, to, assemble, to, assembly, assist, hala’tsi. hata’meE, ta’/me, tla’. xuts. LO‘-, qaml-. = piyas. pxéltsts-. kexk-. k'a’xketis. to, saw-. at, 1s. at last, at once, at that time, attempt, to, audience, August, aunt, autum avenge, to, away, awful, back, the, backw bad, maim-, mu™hu, tem. ha/aiqa, na’/mkitxi, qaiti’. ta/ming’ ink’. tsim-, tha/Idit. metqaiqautxusk ink’. . tomi’La, k*i/milt. n, ka’ytkink’. 1ot-. to be, pi‘-, pai‘-. Lpa‘It. xu/nts. ards, yipa‘ts-slo. sa’nqat, qgé’nxst, Lpa”It, tpilt, tta’/hanat. bad, to be, bad quality, badly, badly, sanq-. sa/nqatis. sa’ nga, itta’hana. to fare, metilk'st-...-i is hai2, 3 badness, bag, sa/nqatis. Lk: !et!. FRACHTENBERG | ALSEA TEXTS bait, kuni’ts!. bait, to, kuints!-. bar, a, ya/ka, yafqa. bark, La/qusin, 10’xtox. barrier, U’yu. bashful, to be, qaml-. basket, sa’/yu, sya’txuwau, qo’ temst!, Li/qwayust!. basket maker, MmeEpsa/yuwatt’. bat, wala/k‘is. bathe, to, itu-. be, to, its-. beach, hak !e’tsal, neqa/xamxt!. beach, to, tilqu-. beads, afqaya, tsil, kumtii’s. beam, ya/ka, yafqa. bear, cinammon, pa’wint. grizzly, su’in. black, kust&tsi. beard, kqi/nts, k!ins. beat, to, tsas-. beautiful, aqact, ntsit. beauty, beaver, ka/wil, maai’tsit, mukwa/ aqastis. Lxu/mta. because, 1a/Ita, la/Itamis, la/Itas. become, to, Utx-. bed, tsinw’st!, tsk it!. beginning, qami‘n. behind, haxt’ ts, qwasma, believe, to, k'ts!-.. below, qé’xan. belt, t!a’mxa. bend down, to, over something, to, k'!éts, qo*mats, . -auk: is hai2®, tsk'i"‘-, tskunt-. k tim-, k !am, berries, pEni’‘k’Li. best, to,” hahaw , k!t-. bet, Lqu’xwa. bet, to, Lquxu-. better, sa/nxuk’e, xe/Itkwa. big, a/Ituxt, haihayast. big, to be, Big River, Na’tk-itsxo. bind, to, kink-, qinq-, kinku-. bird, kaka/yas. bite, to, palhu-, tkums-. bitter, qsi’qsout. black, tskwi/sist, tkwi/ntsinst, qé’nxst. blackberries, laqast. bladder, pi/Ikauxs, lit. blanket, tsu’lqu, qaupst!, qampst!. blind, pxa/stu. blood, pu/stEx. 95653—20—Bull. 67-19 ya-. AND MYTHS 289 blood-money, to pay, blossom, ta’mxado, blow, to (é.), pu‘-, p‘u-. blow, to (of wind), xtd-, xtxu-. blue, pa’qst, qomu’qut. blueberries, qon. bluish, qomu’qwim. board, tqé™sa, tpa’ka. boat, kweé. bob-tailed, body, hit. boil, to, tsis-, La@t-, Lq-. boiling food, 1Lqé’s. bone, qé’kus. booty, pa/mint. both sides, on, hata/hak-. bottle, tsila’ts. boulder, k:‘/il. bow, mu’‘kuts!u. bow of canoe, kutsi’tsal. bow-legged, tshai‘lixt. bow-string, 1a’tu. box, x0xu!. box maker, px0’xta‘t*. boy, ma/hats, tute’lli, qwan. bracelet, spal. brain, kwi’tskuts. brass, la/Ix, Itsi’yonalts. bread, tsisi™ Li. break, to, tk-is-, xun-, tqai-. break wind, to, piL-, xsu-. breakers, tiya’k*!iyu, tsau’wiyt. breast, tkwa?. breath, has. bridle, tsi’pstxant!. bring, to, spait-. broad, La/xLaxast. brother, elder, haét!. younger, mu/tsik’. brothers and sisters, hulti’sau. brother-in-law, tema/xt, qu’mhat. brush aside, to, prnhu-. bucket, put’yas, tkwi/tkwinkau. buckskin, xa/sil. build a fire, to, tkelits!-. builder, mepitsaisa‘t*, bundle, tku’nkuttis. bur, ta’puxk‘in. burn, to (tr.), tkelits!-. pt-. iqa’mlotsx. burned, partly, tkelits!isst. burst, to, Itqu-. bury, to, tsin-. but, te’mita, 1ta*. butter, pu/st!. 290 BUREAU OF AMERICAN ETHNOLOGY [BULL. buttocks, pila’tkwayu. ° clamshell, kwiftiya, x&/lux. buy, to, ta‘t-, qlo-. claw, ti/mtem. buzz, to, sis-, xup-. clear across, tsqa’mt!a. buzzard, ya ts!is. climb, to, qt-, LO‘-. calf (of leg), taltsi’s. close, to, tims-, t!ams-, k‘ims-. call, to, wahau‘-, tqélk’-. eyes, to, ee edt -auke, call bnamie to. Uke. close by, aul, tsqunkwasts-slo. Ee Aa close here, huts. camas,_ tsk‘ila’mxat. | eines ee camp, to, minst-. pouae,,. “erat Bu cane, ti/nextst. [COR tO eer nines. Waves | cohabit, to, k‘u-. cap, mayi’s. cold, si/Iqust. cards (dice), tsau’tsiwai. eons ae careful, to be, simp-. cole ceanon baer We read carefully, a/qa, ma/alk'sta, xe’itk-e, | cold weather, silo IE fe pA | cold wind, silo’qwiyu. : carpenter, px0’xzast‘, mEpitsai’sa*t*. | ee Huebaie.