Bag h ul 4 ret Pe ‘lana oe uy | 4 Mes , i} ; if Mii i an m H fu. i n { oh el | wey “BUREAU OF AMERICAN ETHNOLOGY JOHN P. HARRINGTON we, os Cif SMITHSONIAN INSTITUTION BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 TOBACCO AMONG THE KARUK INDIANS OF CALIFORNIA BY JOHN P. HARRINGTON UNITED STATES GOVERNMENT PRINTING OFFICE WASHINGTON : 1932 For sale by the Superintendent of Documents, Washington, D.C. - - - - Price 80 cents POUUTRAAY, AUAALeAT AN '% . ty pk be ince a taae G0) ge aly hae ua a} Ce LETTER OF TRANSMITTAL SMITHSONIAN INSTITUTION, BurEAU OF AMERICAN ETHNOLOGY, Washington, D. C., May 29, 1929. Str: I have the honor to submit the accompanying manuscript, entitled ‘Tobacco among the Karuk Indians of California,” by John P. Harrington, and to recommend its publication, subject to your approval, as a bulletin of this bureau. Respectfully, M. W. Strruina, Chief. DBro€G. Aszor, Secretary of the Smithsonian Institution. j t Ly TO Sarat Aor fev liad atalteh | Terral i ak f qaiook ot ditediow od sono sat \eree eeol yd * rong ike To dina AL od) ginonta rel SV oy Os dootdue protiwoldog xi me OOS) caine WH CONTENTS t Pitapvavacteu pha’. + nirodnejion oo Pe ee II. Fat pdé-xxtrikk’ahitihanik pakuntcuphtruééunati- hanik pananuhé‘raha’. _Bibliographical_________ 1. Pamitva pakuntcuphtru$unatihat payiétiva kuma’Avansas pananuhé‘raha ’6°k ’iéiv- fané‘nfa‘tcip. Mention of tobacco among Uae pel Tf SB lle RAs” ae alice Sel S Seleale UOC 2. Pamitva pakuntcuphtruéunatihat payiétiva kuma’Avansas payid kuma’ara‘ras mukun- rihé-raha’. Mention of tobacco among PCS NCO: CRIES eb kee ie ener er knn ARO bane III. Fa-t pakunikxtiriktihanik pekya-varihva-nsa’. Botan- 1. Yiétiva kuma’ihé-raha’. Tobacco species___- 2. Pahit ’uéviytti-hva pehé-raha’. The name OL Pbeecae 2 fae sees bee. vos, 2 RW. 3. Paké-vira pananuppiric puyié§a xdy vura kunic va; kumé-kyé‘hara pehé-raha’ippa’, vura tcicihpuriéfippa kite va; ktinic kumé:k- yav, pa’apxanti‘te’in takinippé’*r. Of all Karuk plants the Black Nightshade is most hke tobacco, so the Whites tell us_________ 4, Sahihé-raha karu mahihé-raha’. Downslope aud iupsiope: tobacco: oy EP RRS 5. Pehé-raha’ippa mupik’utunv4ramu”, karu k6-vira pamtidvuy. Morphology of the PODEGEO MlaiiG et pe mee eo eu Mi BaP A. Ké-vira pehé‘raha’ippa’. The plant__- a. Pahi-t ’wiftakantakkanti’, ’imx4-6- ti’, ’u’Akkati’, ’umtissahiti’. Sense GHIraCtarisiica te ey. Sh eee a’. Pahit ’u’iftakantakkanti’. erties copega tran’ 7 crm Ome) Nea ist b’. Pahi-t ’Gmxa-6ti’. Smell_____ oe Pabo st wakkat. ‘“Tasteso. *° d’. Pahfi‘t ’umissahiti’. Sight___ 6. "Imnak karu ’4mta’”*p. Charcoal and TNT nade beckon ella tay call eel age ta Page 1 14 14 iv 35 35 44 45 46 VI CONTENTS Ill. Fa-t pakunikxdériktihanik pekya-varihva'nsa’. Botan- ical—Continued. 5. Pehé-raha’ippa mupik’utunvaramu”, karu ké-vira pamtidvuy. Morphology of the tobacco plant—Continued. A. Ké-viira pehé-raha’ipp’a. The plant— Continued. Pehé-raha’th04-msa’. Tobacco plots Pee pum. "RoOt. a ee Pa uhippr |’ Stalk se. eee Papramims nf,” athe.) 2. 3e0 ae ” Pamitssir tf. Een oe ce Pamuxvane. Maite 22s ee Pe‘ériha karu paht‘t ’uéviyttih-va pamusvitava. The flower and how its various parts are called___ a. Pahfi:t ’ukupe-érihahahiti pe-0- riha’. Phases of flowering--- Pa thie.” “Seed 2" 5.0.) Ss eae a Uxrahtavelia 0 rubs. = see l. Pahé-t ’ukupa’ikk*’tripravahiti’. Se HAMS AS Genmingione 220 2222 Sooo 6. Payiétiva kuma’ippa’. Classification of PAHS oo A nn Nec eee 7. Payiétiva kuma’4vaha’. Classification of TOOGS 2 fe BE oe ee ae ee ee IV. Pahfii:t pakunkup4’i-fmaéahitihanik pa’ipahahtun- Wet, . Kkrokaermulture-_ 2) toe eee 1. Va; vura kite mit pakun?ftithéa-mhitihat pehé-‘raha’. They sowed only tobacco----- 2. Pahi-t mit pakunkupa’ahicri-hvahitihat. How they used to set fire to the brush- -_--- 3. Vura nik mit va; kun?4:punmutihat pa’thic wiffe’*c. They knew that seeds will grow- A. ’Atikrénpikva. The story about Sugar- loaf’ Bird eer ee B. ’léyarukpihrivpikva, pahit ’ukipha-‘n’- nik, karuk ’uné6-vanik, pa’4:pun uvyi- hicrihtihanik pamusarahriytityut, The story about Across-water Widower, how he went upriver dropping acorn- bread crumbs. 2 oo ee 4. Kina viira mit puhari ’thic ’ipc4-nmitihap- hat. But they never packed seeds home- Page 65 66 67 IV. Paht-t vé’*te. se 10. 14. 15. 16. UV: 18. V. Pahit CONTENTS pakunkup&i‘fmadahitihanik pa’ipahahtun- Karuk agriculture—Continued. Paht‘t pakunkupittihanik x4:s vura kunic ixfyx’a'ytihaphanik. Practices bordering on a knowledge of tillage_______________ . Vaz vura kite pakunméharatihanik pe-kxa- ré‘yavsa’. Just following the Ikxareyavs_ . Pahi‘t kunkupam4hahanik pehé-raha’. Ori- SA Of FODACCO~ sae = 20 oI ey . Paka:n kuma’a&‘pun va; mi takunxus va; ka:n panu’th0a‘mhe’*c. The kind of place chosen for planting tobacco upslope . Pakuma’éra;r pehé-raha ’u’tih04-mhitihanik. Wie sowed! PYOs2 NE TUBAL Oo Puyittcakanite hitfha:n ’uh@4‘mhitihaphanik. They did not sow at one place all the time- . Hari ’umtkrifk’ar pakun?théa mhitihanik. Sometimes they used to sow near the . Kahtimni;k va; k4:n ’uh§amhiramhanik. Some of the places where they used to sow_ . Tazyhanik vura pehé:raha ’iknivnampi-m’- matc pehé-rahapiftanma4hapu ta*yhanik vura ’arari’'k. Occurrence of volunteer tobacco about the houses______________- ’Ikmahatcnampi‘mate karu vura ’upi-ftiha- nik ’iftanmahapuhsahanik. Volunteer to- bacco by the sweathouses_____________- ’Ahti‘y k’aru vur upi‘ftihanik papfffapu’. Volunteer tobacco on the rubbish pile____ ’Axvifinnihak karu vura ’u’i‘ftihanik ha-t. Tobacco sometimes in the graveyards also. H4-ri vura maru kuniky4‘ttihanik papiffapu’. Volunteer tobacco sometimes picked up- Paka:n mi takun?th6a-mhitihitak, va; kA:n ’upiftanma‘hti kari. Volunteer tobacco still comes up at former planting plots___- pakupa’théa-‘mhahitihanik, karu pakunku- pe‘ctikkahitihanik pehé:raha’. How they used to sow and harvest tobacco_______________-_____-_- 1. Pa’6'k ‘ifivéané nra‘teip vakusrahiévuy. The Kargk’taleddart? ia a oe. Page 79 79 81 81 VIII CONTENTS V. Pahti:t pakupa’th0a-‘mhahitihanik, karu pakunku- pe‘cttikkahitihanik pehé‘raha’. How they used to sow and harvest tobacco—Continued. 2. Pakuméki‘sra pakun?rth0a‘mhiti karu paku- maki'sra pakunficti-kti’. Seasonal in- formation as to sowing and harvesting - 3. Pahfi:t kunkupa’Ghéamhiti’. Sowing------ 4, "Ihé-raha’theamhat. Tobacco sowing for- 5. Pahtit pakunkupé-vrarakkurihma?ahiti pa- “uhié. Harrowing the tobacco seed in_--- 6. Pahfi-t kunkupavitrippahiti’. Weeding ---_- 7. Pahté-‘t ’ukupa’iffahiti’. How it grows-- --- 8. Pahfit ’in kunpi-kk’4rati ha-ri ’a@i-kmé’"k. Tobacco sometimes killed by the cold__-_- 9. Pahi:t kunkupé-ctikkahiti pamiéssa’n. Picking. the leayeqvte gic Beers eee 10. Pahi:t pakunkupeyx’6rarivahiti pehé-ra- hasanictikkapu’. Wrapping up _ picked 11. Pahté-t pa’uhippi kunkupe:ctikkahiti’. Pick- ine’ the eters: 27) 4) ae eh es ed 12. Pahé-t pa’thic kunkupe-ctikkahiti’. Pick- ing the. seeds: . WGi.2uet deve eee 13. Pahti-t pa’ararak4-nnimitcas kunkupitti ha-ri kunipci‘tvuti pehé-raha’. Poor people stealing tobactodsac.= _ 22 Soest sy 2. a, 6, "Uhtc4-mhatc, Pete Henry. c, Tca-kitcha’*n, Fritz qn Lo du ley 0 igo dtp Wh Sanyensapenpea sleateptent ip capabesgtlis Al sep gimp ate tates cer lye panting . a, 6, "Icx&-yripa’*, Hackett. c, ’[0é-xya-vraé’, Tintin. d, e, ’Asné-pitax, Snappy ’asiktava’*n (a woman). f, emi Coe! oN oe ee eee ee . a, Kartimri-n vapikeip, view of Katimin. 6), ’Iccipicrihak wapikci View OL Wrist <2 ao ee eae eS . Reproduction of Plate X XVII of Watson, Sereno, Botany, in King, Clarence, U. S. Geological Exploration of the 40th Parallel, Vol. V, Washington, 1871, opp. p. 276. “1, 2, Nicotiana attenuata. 3, 4, N. bigelovii.” The numbers in our reproduction of the plate are so faint they can scarcely be read. 1 is the specimen at lower right; 2, at lower left; 3, at upper right; 4, at upper center. Reduced to % size of Watson’s plate, which shows the specimens natural size____________________- . Nicotiana bigelovir (Torr.) Watson var. exaltata Setchell. Drawings of a specimen prepared under direction of Prof. W. A. Setchell. Two-valved specimen. 1. ‘Thé-raha’ipaha’ipaha’ippanitc paté-ériha’, tip of tobacco plant in bloom. *% natural size. 2. Pehé-raha’afivi’-te vassa’*n, basal leaf of tobacco plant [leaf from main axis]. % natural size. 2’. Pehéraha’ippankam vAssa’*n, upper leaf of tobacco plant [leaf from lateral axis]. % natural size. 8. ’Uhicva’*s karu pamtssa’*n, capsule with calyx. % natural size. 4. ’I@rfha’, flower [corolla limb]. % natural size. 5. ’[@riha’, flower [longitudinal section]. % natural size. 6. ’Uhicva’*, capsule [transverse sec- fae fara Seek ee ee ek eee 7. Nicotiana bigelovit (Torr.) Watson var. exaltata Setchell. Drawings of specimen, prepared under direction of Professor Setchell. Two-valved specimen. 1. ’Thé- raha’ipaha’ippanite patéériha’, tip of tobacco plant in bloom. % natural size. 2. Sa’*n, leaf. % natural size. 3. Uhicva’*s karu pamtssa’*n, capsule with calyx. % natural size. 4. ’Iériha’, flower [corolla limb]. % nat- ural size. 5. ’Jériha’, flower [longitudinal section]. % natural size. 6. ’Uhicva’*s, capsule [transverse section]. 1% natural size LS) bo 48 48 XXVIII LIST OF ILLUSTRATIONS 8. Nicotiana bigelovit (Torr.) Watson var. exaltata Setchell. Drawings of a specimen, prepared under direction of Prof. W. A. Setchell. Two-valved specimen. 1. ’Ihé-- raha’ipaha’ippanitc patdé-ériha’, tip of tobacco plant in bloom. % natural size. 2. Sa’*n, leaf. % natural size. 3. "Uhicva’*s karu pamtissa’*n, capsule with calyx. % natural size. 4. ’I6riha’, flower [corolla limb]. % natural size. 5. ’l6riha’, flower [longitudinal section]. % natural size. 6. ’I6riha’, flower. % natural size. 7. ’Uhicva’'s, capsule [transverse section]. 15; natural size__________- 9. Nicotiana bigelovit (Torr.) Watson var. exaltata Setchell. Drawings of a specimen, prepared under direction of Prof. W. A. Setchell. Exceptional three-valved speci- men (see p. 60.) 1. *“[hé@raha’ipaha’fppanite paté ériha’, tip of tobacco plant in bloom. % natural size. 2. Sa’*n, leaf. % natural size. 3. ’Uhicva’*s karu pamissa’‘n, capsule with calyx. % natural size. 3’. *Axxak *uhicva‘s -upiktet'skahiti’, two capsules are bunched together [resulting from twin flowers]. %naturalsize. 4. ’lériha’, flower [corolla limb]. % natural size. 5. ’lériha’, flower [longitudinal section]. %% natural size. 6. ’I6riha’, flower. % natural size. 7. ’Uhicva’*s, capsule [transverse sec- Genk ae natural size oi Oks 9 ak ON ea 10. Pamitva *ihéraha’uh@amhiramhanik, "Imk*’anva:n ’ihé-- raha’ té-cttkti’, former tobacco plot, ImkY’anvan pick- ing tobacco [upslope of Grant Hillman’s place, across theriver from Orleans) <6. ue cy wa ie oly 11. a, ’Axxak pav6’ch, two digging sticks. b, Otxri’'v, va; mtk pehéraha takunpiévassip’, pamukun?ikrivra‘m ka;k takunpiévava, woven bag in which they carry the tobacco home on their backs. c, *Ikrivkit, disk seats. d, ’Uhipihiktcttar, stem-tobacco pestle. % natural BU gt), een ns Pace oe 12. *[@akiccap pehérahdssa’*n. Tahpuzs ’Avahkam takunkfc- capparativ, katasip?Avahkath, a bundle of tobacco leaves. They tie Douglas Fir needles outside, outside the bracken [leaves]. 14 inches long, 6% inches wide, APCS WAG eo nee i a 13. Saétum, Jeffrey Pine roots. About natural size. a, Sarumpaxaxéxxax’, roots of the Jeffrey Pine, first split- ting. 6, Saruméarakrak, roots of the Jeffrey Pine, second splitting. c, Sarum@apatapparappu’, roots of the Jeffrey Pine, third splitting. d, Sarumkiffuk, weaving strands of the Jeffrey Pine Page 48 48 48 82 82 102 LIST OF ILLUSTRATIONS 14. Sarip, California Hazel sticks. \% natural size. a, SAatip, 15 16 ‘i. prepared shoots of the California Hazel. 6, Saripvikkik, tips of California Hazel sticks trimmed off from a finished basket. [These are used for weaving small Peoiebes ROT PLAS FBOINIO TINO DORI OL WONIOY 921 2 . Panytirar, Bear Lily. % natural size._.._._..__________ . Panytrar karu ’ikritapkir, Bear Lily and Maidenhair. a, a, Panyurarataxxap, a braid of Bear Lily [leaves]. b, Coils of prepared Bear Lily strands ready for weaving. c, Ikritapkirappitic, Maidenhair leaf___._._..________ *Ikritapkit, Maidenhair stems [showing one method of tying up; another way is to tie them into around bunch as shown inf]. 0b, ’A’*n, Iris twine [used for tying Maid- enhair stems into a bundle]. c, TAd6ipar, carding stick through the crack in the end of which the Maidenhair stems are pulled before they are split. d, Bunch of the reddish ‘‘backs”’ which have been split from the “‘fronts”’ and are to be thrown away. e, To‘kya‘hahiti’, takkari pakunvikk’are’*c, bunch of the prepared blackish “fronts” already prepared for weaving. f, ’Ikritapkit, Maidenhair stems [tied into a bundle]_______________- 18. Pahét kunkupa’afféhiti pa’uhsipnu’"k, how they start the tobacco basket. % natural size. A-B, Pahirt papicci‘te kunkupa’affé-hiti’, how they first start. Pakti‘kam ’u’A4vahkamhitihe’*’c payém va: ’4vahkam- tah, the obverse will be the outside [of the bottom of the a basket]. A, Obverse. B, Obverse___......-._-_-_-- 19. Pahéi:t kunkupa’Affé-hiti pa’uhsipnu’"k, how they start the tobacco basket. % natural size. O-H, Pahirt kunkupatayi‘@hahiti’, how they lash the base. (C, D, E, Obverse. F', Obverse, one-quarter turn to left from E. G, Obverse, reversed on vertical axis from F. H, Ob- verse, reversed on vertical axis from G_______________- 20. Pahét kunkupa’Affé-hiti pa’uhsipnu’"k, how they start the tobacco basket. % natural size. J-N, Pahfit kunkupatayi‘@hahiti’, how they lash the base [con- tinued]. J, Reverse, reversed on vertical axis from H. J, Reverse, reversed on vertical axis from J. K, Re- verse, reversed on vertical axis from J. L, Obverse, re- versed on vertical axis from K. M, Obverse, one-quarter turn to left from LZ. N, Reverse, reversed on vertical amas from: M4 = =<. sece tec eee este SRS 19800 IE XXIX 102 110 110 110 XXX LIST OF ILLUSTRATIONS Page | 21. Pahét kunkupa’affé-hiti pa’uhsipnu’"k, how they start ! .the tobacco basket. % natural size. O-T, Pahtt kunkupatayi‘éhahiti’, how they lash the base [con- | tinued]. O, Observe, reversed on vertical axis from N. P, Reverse, reversed on vertical axis from O. Q, Ob- verse, reversed on vertical axis from P. R, Reverse, re- versed on vertical axis from Q. S, Obverse, reversed on | vertical axis from R. T, Reverse, reversed on vertical | axisfinony 8) ~ baonobctte itil ekh foe alee Ue a eee 110 22. Paht:t kunkupa’affé-hiti pa’uhsipnu’"k, how they start the tobacco basket. % natural size. U-W, Yi0ea takunipvikkiré:pifva’, piz@ pass4rip takunpicrikk¥as’- rar, they weave one course, taking four hazel sticks at a time. Pakt'kam ’wavahkamhitihe’*c payém va: "avahkamtah, hitihazn ’w’Avahkamhitihe’*c. What is going to be the outside [of the bottom] of the basket is on top [obverse] now, it is going to be on top all the time [it will not be turned over any more after this]. A-Z, Kutifaramsiprivti’, pakazn takun?aramsip, sarip karu sférum takunydkkuri k’4-n, they start to twine with three strands, where they start to three-strand twine they always insert both a hazel stick and a pine- root strand. U. Obverse, reversed on vertical axis | fromyd. jody WX, Mood. Ob verse Mee pts=1 5 Sheen 110 | 23. Pa’uhsipnikvik, the unfinished tobacco basket. a, Pa’- uhsipniikvik, ’utakravahiti su’, the unfinished tobacco basket with the hoop inside. 6, Va; pa’uhsipnuk, pakari a? tuvérutar, the tobacco basket when it starts to go up. ’Axxak vura passéarum panytirar ’u’Avah- kambiti’, both of the pine-root strands have bear lily OM LOD? 36h o3 phsd dee lasers eee Lee ee 124 24. Pa’uhsipnu’"k, muéxtppar vir ’wifk” uti’, kari ptiva takkukahiti’, kari takikk*i-pux, the tobacco basket together with its cover before they are cleaned out, nob @leaned, qut: yetio. lnrgtig bt Gcutatbene ote seuleeee 124 | 25. Pa’uhsipnu;k karu pakah?ruhsipnu’%k, the tobacco basket and the upriver tobacco basket. a, Pa’uhsipnu:k patupikya-rahiti’, pamuéxtippar ’umhitar4ricrihva’, the finished tobacco basket with its cover tied on. About % natural size. 6, Pakah?uhsipnw’%k, ’a:zn kunsari- phiti’, the upriver tobacco basket, they use iris twine MOR MABeh SNS a aie eo ae a he ce 124 LIST OF ILLUSTRATIONS 26. a, Kahapxa’*n, {ka *Affiv ’ukrixxavkuti’, upriver hat witb a bunch of feathers on its top [National Museum specimen no. 24075, Klamath woman’s hat, see p. 127, fn.J. 6, Kah&apxa’*n, upriver hat [National Museum specimen no. 19293, McCloud River woman’s hat, see p. 129, fn.J. ¢c, Va; vura kumakah4pxa’'n, ’uhsip- nuk?ikyav, the same upriver hat being made into a tobacco basket. d, Va; vura kumakah4pxa’*n, patu- pikya‘rahiti pa’uhs{f’pnu’"k, the same upriver hat when ‘already made into a tobacco basket________-_-..____- 27. Payidétiva k¥6*k mit kuma’thra’*m, the different kinds of pipe that there used to be. a, Yuxtcananitcritat- kurihavaraxavicrthra’*m, abalone inlaid arrowwood pipe (Nat. Mus. No. 278471, collected by F. E. Gist. 5% inches long. See pp. 165-166.) 6, Faéipruhramfik- k’6-rar, manzanita pipe with a stone pipe bowl. Speci- men made by Yas and bought from Benny Tom. 54.6 inches long. See p. 166. The detached bowl of this pipe is the whitish specimen shown in Pl. 32, c. c, Xavicrfuhram?ik’6‘ri-pux, xavicrtihna'm’mitc, arrow- wood pipe without stone pipe bowl, little arrowwood pipe. Made by Hackett. 3% inches long. See p. 165. d, ’Uhra;m apxantinihite?tihra:m kunic kuniky4‘ttihat, pipe made like a White man pipe (Nat. Mus. No. 278473, collected by F. E. Gist, “cut entirely from wood, the form representing a hand holding the bowl.” 3% inches long. See p. 136, fn.). e, Xavicruhrampik- k’6tar, ‘uhnamxanahyd’atc, arrowwood pipe with a stone pipe bowl, a slender pipe. Made by Fritz Hanson. 4 inches long. See p. 165. [Specimens a and 6 are also}shewn an Pl 30)|d3_ so. hos2ath eed evad. mod) Ik 28. Yuxtcfnnanitc karu yux@4tan, small and large abalone pendants. % natural size. a, Yux0atan, va: pay k¥6"k kumayux@aran payéffusak *ukrixavkéhiti’, abalone pendants, the kind that are hung on women’s [buck- skin] dresses. 6, YuxtcAnnanitc, va; pay k¥6-k *ifuni- ha’ippanite kunick’4sk6'tti pa’asiktava'nsa’, abalone pendants, the kind that the women bunch at the end Of thbir, heir, [braids] scl - 22 Aobleq- ji vudannsuliouales XXXI Page 124 164 XXXII LIST OF ILLUSTRATIONS 29. Payidétiva k¥6-k mit kuma’tihra:m karu yi60a xé‘hva’s, ikxurikaké-mitcak?fissurapu pe‘kxtrik, different kinds of pipes that there used to be and one pipe sack, copied from an old book [reproduction of Powers, The Indians of California, Fig. 43, opp. p. 426, accompanying his chapter on ‘Aboriginal Botany.’’ Reduced % from Powers’ figure. These pipes and pipe sack have been identified by the author as follows: No. 1=Nat. Mus. No. 19301, McCloud River, Calif., collected by L. Stone=Mason, Pl. 16, No. 69=McGuire, Fig. 33° (mistitled by McGuire ‘wood and stone pipe’’). No. 2=Nat. Mus. No. 21399, Feather River, Calif., collected by Stephen Powers= Mason, PI. 15, No. 62= McGuire, Fig. 26. No. 3=Nat. Mus. No. 21400, Potter Valley, Calif., collected by Stephen Powers= Mason, Pl. 15, No. 64=McGuire, Fig. 27. No. 4. Diligent search fails to find this in the Nat. Mus. collections. No. 5=Nat. Mus. No. 19303, McCloud River, Calif., collected by L. Stone=Mason, Pl. 15, No. 61=McGuire, Fig. 25. No. 6=probably Mason, Pl. 15, No. 66=McGuire, Fig. 30. No. 7. This pipe sack can not be located in the Nat. Mus. collections. No. 8=possibly Nat. Mus. No. 21306, Hupa, Calif., collected by Stephen Powers=possibly Mason, Pl. 16, New72—McGutre; Figaz36i 2.3. 4h _ bot wlon, GAPes 30. Xavictuhramrikyav; t6tarukdhina‘ti su?; *ippankam takun?iyva-yramni pa’aékirit; ka*kum_ t6°t4-vahina‘ti "avahkam; karu pi;6 pa’thra;m tupikyd‘rahiti’. Yi60a fafiprihra’*m, arrowwood pipes in the making; they have been dug out; oil has been spilled in on top; some of them have been dressed on the outside; and four finished pipes. One is a manzanita pipe, the third from the right-hand end. [Fourth from last and last specimen are also shown in PI. 34; third and second. from last specimen are also shownin Pl. 27.] 4% naturalsize._ 164 | ol. *Ik%Ginatas) Pipe: Bowl: Rockéauzd dior. .Aaleseerbelagk 164 32. ad, Pa’asaxtsras Ka/rtimrinrastizp va’as, the Soft Soap- | stone Rock by the river at Katimin. 6, Va; ka;n pakuniknanstiré'ti pekk’6é’°r Pa’asaxusrasa’Avahkam, where pipe bowls have been pecked off on top of the Soft Soapstone Rock. c, °Axxak pekk’6’°r, *Axxak vura asixxu;s po‘ky4-rahiti’, two pipe bowls, both made of soft soapstone. Pipe bowls % natural size. The whitish appearing specimen is that of the pipe | shown in Pl, 27, 6 | \ 164 LIST OF ILLUSTRATIONS XXXIII Page 33. a, Pahét kunkupattaérukkahiti pakunnihaf, payfi-v kuni- hyakkurihe'citak, how they dig out the arrow where the foreshaft is going to be inserted. Shown for com- parison with digging out of pipe bowl. 6, IpAém?a’*n, sinew thread [such as is used for sewing pipe sacks]. c, d, Yié@étiva kuma’ipparh, various kinds of sinew: c, *Ipamké-mitcas, ordinary sinews. d, ’Apsih?ippam, leg sinew. e, *Ipamxippu’"n, connective tissue of eee. a ALITA IBS tes Ae DER ps Moe 172 34. Xéhva’*s, pipe sacks. %; natural size. a, *Ikritiptipa- hitihanxé*hva’*s ’uhré;m ’uhy4rrahiti’, fringed pipe sack with a pipe in it [pipe and pipe sack made by Tcakitcha’*n]. 6, Pa’thra’*m, the pipe. c, Xe‘hvasri- kyav, tuvtiya‘hiti’, pipe sack in the making, that has been cut out [to fit the pipe shown as 6 of this plate]. d, Pavastatan, pamukiccapdrahe’*c, the thong that it is going to be tied with. e, Paxé-hva’*s, *uhra:m su? *tikri’', the pipe sack with the pipe [that is shown as b of this plate] inside it. [Pipe sack made by Imk’an- van.] Specimens a (the pipe) and 6 are also shown in CT SS SA NOD EI a PORE oka a ee ane 172 35. ?10é*xya-vra@ ’uéimytricrihti’, Tintin is making a fire with Indian matches [fire sticks]_............._._-__- 184 36. Tcirixxu’"s, ceremonial buckskin bags. Models made by ) Mrs. Mary Ike. a, Large bag, 71%. inches long, 2%. inches wide. b, Small bag, 3% inches long, 3 inches wide. c, Small bag, 2%. inches long, 24% inches wide___ 184 TEXT FIGURES i anercnrmepnonems 08 ff 9) Oe ob oe a A XXXV 2. Map showing places visited by Douglas________________- 20 63044°—32——3 PHONETIC KEY VOWELS Unnasalized vowels: A Ohl OR Rad ’ara‘ras, people. OE ee ye he, well! (EE (Sly la co eo PD pehé-raha’, tobacco. a SS leer ei pihni-ttcitcas, old men. OME eo 2 ipl: kohomay4'te k6-, the right size. (iy ii ek eae "t'6 ’ukra-m, out in the lake. Nasalized vowel: CHO ie lai eg ha, yes. The only word that has a nasal- ized vowel. Diphthongs !: ray eG a ae at ’uvirayvuti’, he is going around. ’Attay, salmon eggs. ta’*y, much. OVigOaNe wee hé’°y, where? LT Ae a eli it ’uyccarahiti’, it is mixed. ’G*y, mountain. CONSONANTS Laryngeal: | 1A A ig Sar in 9b ‘as, stone. ’u’A'mti’, he is eating. ? suf, | inside. Kartimri’'!n, Katimin.® . bie see eee harinay, year. ’akr&ch, eel. Radical: x, eee ek oy eee xas, then. ’u’"x, it is bitter. ’4xxak, two. Dorsal: yp 4: a kati, then. ’u’Akkati’, it tastes. Antedorsal: Re a Relea eR |S yay, good. Frontal: UIA | LM aa 8 ad tayav, all right. kunkupitti’, they do that way. ’ittarn, to-day. Se ee lg I Oikkinkinic, yellow. yi60a’, one. See aa. tae tM situm, pine roots. ’a’*s, water. vaAssi’, back (of body). CTA 2 gga tu‘ycip, mountain. ’fccaha’, water. ‘w is represented in this paper by v, with the result that there are no diphthongs having w or “u’’ as second element. ® Does not occur long. *We use the two symbols merely for convenience in writing the various positions of the glottal clusive. XXXIV i PHONETIC KEY KXXV Frontal—Continued. OG tc6‘ta, let us go. pihni-ttcitc, old man. Ramee ie ’ara’*r, person. LT aaa nu™, we. ‘tnnuhitc, kidney Labial: mee i pay, this. ’ippi’, bone. tee et ibe’, foot. “iffud, behinds een MEME) tS vura, it is. “Avan, male, husband. ’iv, to die. mM, mm__----_.-_-- ma’*0, heavy. ’4:m’ma, salmon. FIGURE 1.—The Karuk phonems DIACRITICALS Length: Unmarked: short -: long Pitch: ‘ : high * : middle ‘: low ‘ : final atonic, lower than *. * r does not begin words, or double. * Does not occur long. XXXVI PHONETIC KEY Level and falling tones: Unmarked: short or level ~ : high or middle falling ” : low falling “ : low falling atonic Additional marks: . :inlaut form of ~ . :inlaut form of * ; : Inlaut form of * . : indicating detached pronunciation of t.s and t.c . : indicating vowel nasalization TOBACCO AMONG THE KARUK INDIANS OF CALIFORNIA By Joun P. HarrineTon I. Pitapvavadtcti‘pha’ INTRODUCTION Knowledge and practice of the California Indians with regard to tobacco has up to the present time been insufficiently explored. There is practically no literature on the subject. Furthermore, the method pursued by others has been wrong. end to nearly one-half an inch at the larger. The outer sides appear | to have been smoothed by means of sandpaper, though the same appearance could be imparted to the specimen with any gritty sand- | stone or with sand alone. These pipes are made from any available | wood, those which best resist fire being preferred, one of the best and | most usual being the laurel. “Fig. 26 is an all-wood pipe of Hupa "” manufacture, 13% inches long, that is of peculiar form. The bowl is 2% inches in greatest diameter, that of the stem being scarcely three-fourths of an inch thick. ‘The bowl cavity consists of quite a shallow cup, the specimen having been rudely chopped out by means of an extremely dull tool, which gives one the impression that it would be a difficult pipe to smoke unless the smoker laid flat on his back. ‘Fig. 27 '° belongs to the same type of all-wood Hupa pipes, and | is more carefully finished than the last specimen, its surface being | brought almost to a polish. It is 15 inches long, though the bowl is | less than 1 inch in depth, with a diameter of 1% inches. Had the preceding specimen been ground to a uniform surface, as these pipes usually are, they would have had bowls alike, though among the Hupa, to a greater degree than has been detected among other natives, | pipes have been made of a greater variety in shape than has been | observed to be the case with almost any other type with which we | are acquainted. They appear to be comparatively modern, and it is | strongly to be suspected that the multiform shape of the Hupa pipe | has been largely influenced by the outside demand for specimens as | curiosities. There is in no implement found in America a greater | observance of conventionalism of form than is the case among the | pipes, and in those localities where the greatest variety exists investiga- | tion demonstrates that the smoking habit itself has been adopted | within the last century. These varieties are most marked along the | Pacific coast among the Hupa and Babeens. “Fig. 28 is a fine-grained tubular sandstone, showing unusual | mechanical skill in its manufacture, being 7 inches long, with a diam- | eter at the larger end of three-fourths of an inch; the walls of the tube do not exceed one-sixteenth of an inch at the mouth of the bowl, increasing gradually to one-eighth inch at the smaller end. The outer surface is ground to a dull polish, and the interior shows striae | running the length of the implement, made apparently by means of a file or similar tool. "» Really from Feather River, Calif. “Ne Really from Potter Valley, Calif. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 27 “Wig. 29 differs in no material respect from the simplest form of conical tubes found throughout the continent, except in the slightly raised rim around the smaller end. It is made of steatite, and has a length of 2% inches. This rim is similar to one on the bowl of the unfinished pipe from Cook County, Tennessee (fig. 19), and would indicate that it was intended simply for ornament and not for the attachment of a string. “Fig. 30 is of wood, being the pipe used by the Hupas at the present time, and is 3 inches long, with a greatest diameter of three- fourths of an inch, the bowl being about seven-eighths of an inch deep from which there runs a narrow stem hole to the smaller end. “Fig. 31 shows the shape of the tobacco bag of these people, and is made from strips of the roots of the spruce, split into strings and woven together; six buckskin loops are attached to its rim in such a manner that their apices meet in the center of the opening. A long string is attached to one loop and is serially passed through all the others, by means of which the bag may be opened and closed at will by drawing the loops apart or by drawing the string. This bag would be found to differ little, except in material, throughout the continent. Some would make it of skin, while others would weave it from suitable fibers, and others again would probably fashion it from birch bark. ‘Fie. 32 is a wooden pipe, 11 inches long, the bowl of which is made in the hourglass form, similar in outline to certain tubes found in the Middle Atlantic States. The bowl has been cut with a dull tool, but upon the stem are a number of crossed lines, intended to add to its ornamental appearance. Fig. 33 is made of hard wood, the bowl of which is carved in a series of octagons, chamfers, and holes, which give to this specimen quite an ornamental effect. The tube is 12% inches long, the bowl being seven-eighths of an inch in its greatest exterior diameter, and has a cavity 2 inches deep. Figs. 34 to 37, inclusive, show the most modern form of the Hupa pipe, which is made from different kinds of wood and serpentine. These pipes are most carefully polished, and are evidently made with modern tools. The remarkable feature of these pipes is shown in the serpentine bowl. Fig. 35 is set in a tapering wood socket, held in place by some kind of glue, the whole surface being subsequently ground and polished. Fig. 37 shows the pipe in its original skin case, with its strap for suspension. ‘The American Indian pipes have always been most care- fully guarded by their owners, in cases or coverings of skin, basketry work, bark, or woven rags.” ”’ 2 Otis T. Mason, The Ray Collection from Hupa Reservation ‘Smithsonian Report, 1886, Plates XV, XVI, pp. 219-220. 28 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 The northwestern California pipe has been referred to by Mr. Henry R. Schoolcraft, quoting Col. Roderick McKee, as “‘a straight stick, the bowl being a continuation of the stem enlarged into a knob | and held perpendicularly when smoking.” ”’ “* | In another place in his report McGuire states: “The great variety observable in the tubular pipes of wood from the Hupa Reservation suggests their being modern, and intended | rather to supply tourists’ demands than to comply with tribal con- | ventionalisms.”’ McGuire’s figures 25 to 37, inclusive, showing northern Cali- fornia pipes, pipesack, and tobacco basket, are merely Mason’s cuts run over again; McGuire in his carelessness has been misled by the general title of Mason’s paper to assume that all the cuts borrowed — from Mason’s paper show specimens collected by Ray at the Hupa | Reservation and he adds this statement to every title; McGuire’s | Figs. 25, 26, 27, 28, 29 and 33 are neither from Hupa Reservation nor > collected by Ray, and Fig. 36 is from Hupa Reservation but collected | by Powers. | 1903 Hupa tobacco is described by Goddard: “Prpr MAKING AND Topacco RaIsINnNG “Smoking has been practiced by the Hupa from time imme- | morial. Their godssmoked. It is in fact a semi-religious practice. | The pipe, kifiaigyan, was and is still made of selected wood of the manzanita oryew. Theordinary pipe (Pl. 17, Figs. 2 and 8) is about | four and one-half inches long, and cylindrical in shape. The diam- | eter at the smallest part is about three-eighths of an inch. A gentle — curve gives the mouth end a diameter of five-eighths of an inch and | the bowl end an inch. The pipes are worked down with sandstone and polished off with stems of the horsetail rush, Equisetum robustum, in so fine a manner that even Professor Mason was deceived, thinking | them turned by white men in a lathe. | “Usually the pipe is faced with serpentine or sandstone. The face of stone (Pl. 17, Fig. 5) shows only about one-half an inch | 18 North American Indian Tribes, Pt. 3, pp. 107, 141, Philadelphia, | 1847. 14 McGuire, Joseph D., Pipes and Smoking Customs of the American Aborigines, based on Material in the U. S. National Museum, Report of the U. S. National Museum for 1897, pp. 351-645, with 5 plates, Washington, 1899, pp. 391-395. 16 Tbid., p. 627. 16 “‘ Smithsonian Report, 1886, Part I, p. 220.” HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 29 on the outside, but it enters the funnel-shaped wooden part so as to line the bowl of the pipe. The bowl is three-fourths of an inch deep. A shoulder is made on the wood of the bowl; then the soap- stone is brought into shape with a knife. The pieces are constantly tried to insure a good fit. To make the joint perfect between the wood and the stone, a little sand is put in, and the stone is twisted to wear away any projections. The shaman’s pipe (PI. 17, Fig. 6) is similar but much longer, some of them measuring 12 inches. Often narrow stripes of mother-of-pearl are neatly inlaid, lengthwise the pipe next to the stone facing. Pipes entirely of wood are also used. These are of the smaller size and are ornamented at the bowl] end with carvings. The Hupa occasionally make pipes all of stone. (Pl. 17, Fig. 4.) Such pipes are frequently to be seen in use on the Klamath river. The pipe is carried in a little sack of buckskin (Pl. 17, Fig. 1) tied with a string of the same material. Tobacco is put into the bag and then the pipe is pushed in bowl first, not stem first, as Professor Mason has pictured it.” “The tobacco used was cultivated, the only instance of agricul- ture among the Hupa. Logs were burned and the seed sown in the ashes. The plant appears to be and probably is identical with the wild Nicotiana bigelovir, but the Hupa say the cultivated form is better. The wild form found along the river they say is poison. It is believed that an enemy’s death may be caused by giving him tobacco from plants growing on a grave.’ Goddard’s Plate 17 shows Hupa pipes, a pipesack, a pipe bow], and firesticks in excellent reproduction. 1905 Dixon’s Northern Maidu information on tobacco is the following: “Stone pipes (Fig. 9, a,b) would seem to have been at all times objects of value, and to have been on the whole, somewhat scarce, a wooden pipe being far more common. All pipes were of the tubu- lar form. In general, the stone pipes were short, ranging from ten to fifteen centimetres in length, and usually made from steatite. The pipe used by the pehei’pe, or clown, was larger, as a rule, and always made of soapstone. It has, moreover, arim or ring about the mouth- end (see Fig. 66). The pipes were drilled by means of a piece of deer- antler, which was pounded with another stone, till, after a long time, the cavity was made. Sometimes sand was added, which acceler- ated the work. It is claimed that there was no twirling of the deer 7 “Smithsonian Report, 1886, Part I, Pl. XVI.” 8 Goddard, Pliny Earle, Life and Culture of the Hupa. Univer- sity of California Publications, American Archeology and Ethnology, Berkeley, California, 1903, vol. 1, no. 1, pp. 36-37. 63044°—32-_5 30 BUREAU OF AMERICAN ETHNOLOGY (BULL. 94 | antler, or other method of drilling. The details of the manufacture | seem to have been to a considerable extent lost. It is also claimed © that occasionally a pipe was found, just as were mortars. The pipes — which were found were regarded as of mysterious origin, and were — to be handled with great care. To drop a stone pipe of any sort, | but in particular of this type, was very unfortunate, and bad luck — or illness was sure to follow. As in the case of the mortars, the | Shasta held the pipes as capable of independent motion, but this | belief was not held by the Maidu.”” [With picture of 2 stone pipes.]? _ “The clown then goes to the base of the main post, where his pipe | is always placed. He fills it, if possible, from the shaman’s supply — of tobacco, and then smokes, puffing out as much smoke as possible. | Between the puffs he calls out, ‘I like acorn bread! I like deer- meat! I like fish! I like soup! Be good to me, be good to me, my | old woman!’” [With picture of a steatite pipe.] 7° 1907 In his interesting brief paper on the culture of the Takelma Indians | of southwestern Oregon, who bordered the Karuk on the north with | only one intervening tribe, and are claimed by my informants to | have had customs much like the Shasta, Sapir states the following © about their tobacco. | The Takelma occupied the same position on the Rogue River as | the Karuk did on the Klamath, holding neither the mouth nor the | headwaters. Although not identified by Sapir, the Takelma tobacco | was the same as that of their Shasta neighbors, Nicotiana bigelovit. | “The only plant cultivated before the coming of the whites was | tobacco (36’"p‘) which was planted by the men on land from which | the brush had been burnt away. Smoking was indulged in to a con- | siderable extent and had a semi-religious character, the whiff smoke | being in a way symbolic of good fortune and long life. The pipes | were made of either wood or stone and were always straight through- | out, some reaching a length of nearly a foot. The custom prevailed, | of course, of passing one pipe around to all the members of an as- | sembled group.’’ ”! | Dixon, in his paper on the Shasta, tells of finding a stone pipe in the region and describes the construction and making of arrowwood 19 Dixon, The Northern Maidu, Bulletin of the American Museum of Natural History, vol. 17, pt. 3, pp. 119-346. New York, May, 1905, pp. 138-139. Slbid..,p." divs 21 Sapir, Edward, Notes on the Takelma Indians of Southwestern Oregon, American Anthropologist, N. s., vol. 9, no. 2, April-June, 1907, p. 259. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 31 pipes, being the first to report on the boring of arrowwood pipes by means of beetle larvae. He also describes the use of pipes by doctors. ‘‘Pipe-tips were either of serpentine, or other fine-grained stone. They were ground laboriously into shape, the hole being pierced by pounding with a piece of antler, aided by sand. What is apparently a portion of a pipe wholly of stone was picked up on the surface near Honolulu, on the Klamath River. (Fig. 69.) It is, however, dif- ferent from the type of pipe used by the Shasta, and was regarded by them as mysterious, and probably endowed with great magic power. It is nicely finished on the exterior.’”’ [With illustration of a frag- ment of a stone pipe.] ” “Except for their bows, the Shasta used wood for but few imple- ments, the most important of which were spoons, pipes, and mush paddles. Spoons (Fig. 71) were made of both wood and horn. In type they are closely similar to those used by the Karok, Yurok, and Hupa, although, as a rule, they were less decorated by carving. The pipes (Fig. 72) used here were of the same character as those made by the three tribes just mentioned living lower down the river. The form was the usual tubular, trumpet-shaped one, varying from fifteen to twenty centimetres in length. The pipes are often so regularly and beautifully made as to suggest machine-turning. The method of boring the piece of wood from which the pipe was to be made was exceedingly ingenious, if we may believe the account given by several informants independently. As described, the method was applicable to only one variety of wood (unidentified), a variety which was quite hard, yet possessed a small, somewhat porous pith or heart-wood. A number of sticks of this wood were, so it is said, placed on end in a dish of salmon oil, first on one end, and then on the other. By this means, the pithy, porous heart-wood absorbed considerable oil, much more than did the remainder of the wood. Thiscentral core of - heart-wood was then dug out at one end, as deeply as could be, with a fine-pointed bone awl. Then a small grub or worm, infesting the dried salmon as preserved in the houses, was placed in the excavation, and this was then sealed with a bit of pitch. The grub thus im- prisoned is declared to have eaten the oil-soaked pith or heartwood, following the core, from one end to the other, finally eating its way out at the opposite end. Many of the grubs died, or did not take kindly to the oil-soaked pith; but, out of a dozen or more prepared sticks hung up under the roof during the winter, one or two were, it is claimed, generally found bored in the spring.” [With illustration of a wooden tobacco pipe with stone pipe bowl.]* # Dixon, Roland B., The Shasta, the Huntington California Expe- dition, Bulletin of the American Museum of Natural History, vol. XVII, part V, New York, July, 1907, pp. 391-392. Ibid., pp. 394-395. 32 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 ‘“‘Again she danced, and, speaking to those assembled, says, ‘Kits apsii’tohokwira’ (‘Now he reaches for his pipe’); then, ‘Ktis kwa’6dk- wahir’ (‘Now he smokes’). Then, after a longer period of dancing, the Axé’ki speaks to the shaman, ... ’* 1916 Mrs. Lucy Thompson mentions tobacco and pipes among the Yuruk Indians of the central part of the section of the Klamath River occu- pied by them as follows: “The Klamath people have the same kind of tobacco that grows over a large part of the United States, which, when it grows up has small leaves. They prepare the ground and plant the seed but will not use any they find growing out of cultivation. They are very careful in gathering the plant and cure it by the fire, or in the hot sun, then pulverize it very fine, then put it up in tight baskets for use. It becomes very strong and often makes the oldest smokers sick, which they pass over lightly, saying that it is a good quality of tobacco. ‘The women doctors all smoke but the other women never do. Their pipes are made out of yew wood with a soapstone for a bowl, the wood is a straight piece and is from three to six inches long and is larger at the bowl end where it joins on to the stone, it is notched in so it sets the bowl on the wood, making the pipe straight. They hold the pipe upwards if sitting or standing and it is only when lying on the back that one seems to enjoy the smoke with perfect ease, however they can handle the pipe to take a smoke in any posi- tion. Some of these pipes are small, not holding any more than thimble-full of tobacco. My people never let the tobacco habit get the better of them as they can go all day without smoking or quit smoking for several days at a time and never complain in the least. The men, after supper, on going into the sweat-house take their pipes and smoke and some take two or three smokes before they go to bed. The old women doctors will smoke through the day and always take a smoke before lying down to sleep. All inhale the smoking, letting it pass out of the lungs through the nose.” * | ‘These plug hat men now select twelve or less boys and put them — to making ribbons of bark which they stripe off very flowery by paint- | ing and carving, also making fancy Indian pipes, carving and painting © them very artistically. These boys are called Charrah and the pipes — and ribbons made by them are put on the top of long slim poles from — 4 Tbid., p. 487. | *° Thompson, Mrs. Lucy, To The American Indian, Eureka, Calif., 1916, p. 37. HARRINGTON] TOBACCO AMONG THE KARUE INDIANS 33 twelve to fifteen feet long and are to be used at the finish of the fish dam. These poles have the bark taken off and are clean and white.” 7 ““ . . and fancy carved Indian pipes that the boys made, .. .”” 1918 Loud, writing on the Indians about Humboldt Bay, gives the fol- lowing mention of pipes and tobacco: “Tobacco, Nicotiana sp.”’ *8 “A species of tobacco native to California was the only plant cul- tivated, and has been mentioned in the Spanish account of the discovery of Trinidad bay.” * “Stone pipes.—One clay pipe was obtained, which will be described under another heading, and two pipes made of steatite. The descrip- tion of the stone pipes is as follows: “Museum no. 1—18038 (pl. 17, figs. 1a and 1b), found in association with human remains no. 2. Length 240 mm., diameter 24 mm. Museum no. 1-18239 (pl. 17, fig. 2), found with human remains no. 19. Length 108 mm., diameter 22 mm. “These pipes show great extremes in length, but are in no respect different from the majority of stone pipes found in northern California among the modern Indians. There are at least two species of tobacco indigenous to northern California, Nicotiana bigelovit and Nicotiana attenuata, both of which were used by the Indians. The Spanish dis- coverers of Trinidad Bay said that the Indians ‘used tobacco, which they smoked in small wooden pipes, in form of a trumpet, and procured from little gardens where they planted it.’ ’’ *° 1925 Kroeber in his Handbook of the Indians of California tells of Yuruk tobacco as follows. In his chapter on the Karuk, pp. 98- 108, no mention is made of tobacco. ‘All the tobacco smoked by the Yurok was planted by them—a strange custom for a nonagricultural people far from all farming con- *6 Ibid. pp. 47-48, mentioned in the description of Kappel fish-dam ceremony. * Tbid., p. 52, mentioned in Kappel fish-dam ceremony. 8 Loud, Llewellyn L., University of California Publications in American Archeology and Ethnology, vol. 14, no. 3, Dec. 23, 1918, p. 232. *° See description of tobacco and tobacco pipes under the heading, “Objects of Steatite and Slate,” p. 234. “Don Antonio Maurello, op. cit., Barrington edition, pp. 366, | 489.” [See quotation, p. 19 of present paper.| 34 BUREAU OF AMERICAN ETHNOLOGY [BULL 04 tacts. The custom, which extends also to southwestern Oregon, and in the opposite direction probably to the Maidu, is clearly of local origin. Logs were burned on a hilltop, the seeds sown, and the plants nursed. Those who grew tobacco sold to those who did not. A woman’s cap full or not full was the quantity given for a dentalium shell, according as this was of second smallest or shortest length—a high price. Tobacco grows wild also, apparently of the same species as the planted, but is never used by the Yurok, who fear that it might be from a graveyard, or perhaps from seed produced on a graveyard. The plant does seem to show predilection for such soil. Otherwise it sprouts chiefly along sandy bars close to the river; and this seems to have caused the choice of summits for the cultivated product. “The pipe was tubular, as always in California. Its profile was concave, with the bowl flaring somewhat more than the mouth end. The average length was under 6 inches, but shamans’ and show pieces occasionally ran to more than a foot. The poorest pipes were of soft wood, from which it is not difficult to push the pith. Every man who thought well of himself had a pipe of manzanita or other hard wood, beautifully polished, probably with the scouring or horsetail rush, Equisetum, which was kept in the house for smoothing arrows. The general shaping of the pipe seems to have been by the usual north- western process of rubbing with sandstone rather than by cutting. The bowl in these better pipes was faced with an inlay of soapstone, which would not burn out in many years. Sometimes pipes had bits of haliotis inlaid next the steatite; others were made wholly of this stone. The pipe was kept in a little case or pouch of deerskin. It could be filled by simply pressing it down into the tobacco at the bottom of the sack. Pouches have been found in California only among the northwestern tribes. Tobacco was stored in small globular baskets made for the purpose. These receptacles are also a localized type. (FL.73," €.) ‘““A few old Yurok were passionate smokers, but the majority used tobacco moderately. Many seem never to have smoked until they retired to the sweat house for the night. Bedtime is the favorite occasion for smoking throughout California. The native Nicotianas are rank, pungent, and heady. They were used undiluted, and the natives frequently speak of them as inducing drowsiness.’’* 31 Kroeber, A. L., Handbook of the Indians of California, Bureau of American Ethnology, Bulletin 78, Washington, 1925, pp. 88-89. III. F4-t pakunikxtriktihanik peky4a-varihva-nsa’ (BoTANICAL) 1. Yiétiva kuma’ihé:raha’ (TOBACCO SPECIES) The Karuk country lies well within the area of the tall form of Nicotiana bigelovii. It is the only tobacco which grew, wild or sown, in the Karuk territory or probably in that of any of the contiguous tribes, and was the only tobacco known to the Karuk or known by them to exist. Prof. W. A. Setchell, of the department of botany of the University of California, is our best authority on the botanical aspect of Cali- fornian and other American tobacco species, and his fascinating work of raising and thus further testing the various species is known to many of his friends. In the notes given below (pp. 38-44) we follow his important article in the American Anthropologist! and other information furnished by Dr. Setchell, including the designation of the tall northern California form of Nicotiana bigelovii as var. exaltata Setchell, here for the first time published, although as a nomen nudum, with his permission.’* Dr. Setchell has been most generous in his assistance to the author in his tobacco studies in California, and deeply interested. Of the 14 species of tobacco known to have been native to North America, there occurred in California 3 species, one of which has 3 forms, making in all 5 forms of tobacco in the State: 1. Nicotiana bigelovi (Torrey) Watson var. typica, occurring in a large area southeast of San Francisco Bay. This is probably to be called var. typica, since it is the taxonomic type. 2. Nicotiana bigelomi (Torrey) Watson var. exaltata Setchell. Professor Setchell has suggested to the writer that it may be well called var. exaltata since it is the tallest of all the forms of bigelovit and the most robust, reaching a height of more than 6 feet under favorable circumstances. This is the tobacco of California north of San Francisco and of southernmost Oregon. It is the tallest of the native tobaccos of California, exceeded in height only by N. glauca 1 Setchell, William Albert, Aboriginal Tobaccos, American Anthro- pologist, nN. s., vol. 23, no. 4, Oct.-Dec. 1921, pp. 397-414, with map. ® In his article in the American Anthropologist Setchell still refers to this variety as forma alta. 35 36 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 Graham, Tree Tobacco, a species of tobacco introduced from South America and now growing wild in California and other States. 3. Nicotiana bigelovii (Torrey) Watson var. wallacer Gray, from southern and Lower California, very distinct from nos. 1 and 2. 4. Nicotiana attenuata Torrey, the species which occupies the area to the east of California and eastern southern California. 5. Nicotiana clevelandii Gray, which occupies the southern Cali- fornia coast. The writer has knowledge that all of these forms were used by the California natives where they occur. It will be noticed that three of them are forms of N. bigeloviz. Our Karuk tobacco, N. bigelovia var. exaltata, has the distinction of being the tallest native tobacco im the State. Outside of California two other species of native tobacco occur so closely related to bigelovii as to form with it a single group: 1. Nico- tiana multivalvis Lindl., sown by the Indians of Oregon, Idaho and Montana, and 2. Nicotiana quadrivalvis Pursh., a species which has been “lost” in nature, never having been collected in the wild state, but known only as cultivated by the Mandan, Hidatsa, and Arikara Indians of the Plains area.2 It is interesting that according to Setchell both of these eastern species are probably N. bigelovii deriva- tives. The principal literature on Nicotiana bigelovi is presented in the following quotations. 1856 Torrey * was the first to describe and name Nicotiana bigelovii, regarding it as possibly a variety of N. plumbaginifolia. 'The speci- men was collected by Dr. John M. Bigelow, of the Whipple expedi- tion, at Knight’s Ferry, in the present Stanislaus County, Calif., in May, 1854, and is N. bigeloviit (Torrey) Watson f. typica. According to Watson it seems that aspecimen had already been collected by Frémont in 1846, but this is not mentioned or described by Torrey. N. plumbaginifolia Viv. is native to northeastern Mexico and crosses the Rio Grande into Texas. “NICOTIANA PLUMBAGINIFOLIA, Dunal in DC. Prodr. 18, pars. 1, p. 569. Var.? BiceLovu: annua; caule glanduloso-pubescente sub- simplici; foliis oblongo-lanceolatis acutiusculis glabriusculis, in- 2 Probably some neighboring tribes had it as well. 3 Torrey, John, Description of the General Botanical Collections, in Reports of Explorations and Surveys to Ascertain the Most Practicable and Economical Route for a Railroad from the Mississippi River to the Pacific Ocean, 1853-4, vol. 4, no. 4, House of Representa- tives, 33rd Cong., 2d sess., Executive Document No. 91, Washington, 1856, p. 127. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 37 ferioribus in petiolem angustatis, superioribus sessilibus basi angust- atis; panicula terminali laxiuscula; calyce glanduloso-pubescente, lacuniis lanceolato-linearibus inequalibus, corolla hypocraterimorpha, tubo elongato calyce 2-3-plo longiore, limbi laciniis lato-ovatis obtusiusculis. Knight’s Ferry, Stanislaus river; May. We are unwilling to propose this as a new species, since there are so many others of the same genus that are very imperfectly known. Our plant does not agree with any Nicotiana described by Dunal (1, c.) but it seems to approach the nearest to N. plumbaginifolia.”’ 1871 Watson raises Torrey’s questioned variety to a species, and in- dicates that since Torrey’s publication (1856) Torrey himself had collected the species in California and that more recently Anderson had collected it in western Nevada. Goodspeed, of the University of California, is working on the inner and genetic relationship of tobacco species, and only such studies can determine how closely N. bigelovit resembles N. noctiflora of Chile, as pointed out by Watson. “Nicotiana BicgeLovu. (N. plumbaginifolia, Var. (?) Bigelovia, Torr. Pac. R. R. Surv., 4. 127.) Leaves sessile, attenuate at base; calyx glandular-pubescent, with unequal lance-linear lobes; corolla 2’ long, tubular-funnel-form, the elongated tube 2-3 times longer than the calyx, the lobes broad-ovate, subacute; capsule obtuse, usually 4-6’’ long, shorter than the calyx; otherwise much like the last.— Collected by Bigelow, Frémont, (481, 1846,) and Torrey, (355,) in California, and by Anderson, (268,) in western Nevada. Much re- sembling N. noctifiora, of Chili, but the leaves are more attenuate at base and the corolla-lobes are not at all obcordate. PLATE xxvit. Fig. 3, Extremity of a branch. Fig. 4, A lower leaf; natural size.” * 1878 Gray’s description of N. bigelovit presents practically our modern knowledge of the species, except that he fails to distinguish var. exaltata, following the type specimens which are var. typica and only a foot or two high, although he mentions the occurrence of the species from Shasta County to San Diego, and var. exaltata occurs in Shasta County. Var. wallace had, since Watson’s description, been described by Wallace and by Cleveland from southern California. ‘Watson, Sereno, Botany, in King, Clarence, Report of the Geolog- ical Exploration of the Fortieth Parallel, Professional papers of the Engineer Department, U. S. Army, no. 18, Washington, 1871, p. 276. Pl. X XVII is opposite p. 276. Watson’s Plate X XVII contains the earliest published drawing of N. bigelovii; the part of this plate containing the drawing of N. bigelovit is reproduced as Plate 5 of the present paper. 38 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 “N. Bigelévii, Watson. A foot or two high; leaves oblong- lanceolate, sessile or nearly so; the lower (5 to 7 inches long) with tapering base: the upper (3 to 1% inches long) more acuminate, with either acute or some with broader and partly clasping base: inflor- escence loosely racemiform, with all the upper flowers bractless: calyx-teeth unequal, linearsubulate, about equalling the tube, sur- passing the capsule: tube of the corolla 1% to 2 inches long, narrow, with a gradually expanded throat; the 5-angulate-lobed limb 12 to 18 lines in diameter.—Bot. King, 276, t. 27, fig. 3, 4; Gray, Bot. Calif. 1. c. 546. N. plumbaginifolia? var. Bigelouw, Torr. Pacif. R. Rep. iv. 127.—California, from Shasta Co. to San Diego, and east- ward to Nevada and the border of Arizona. “Var. Wallacei, a form of corolla smaller (the tube 12 to 16 lines long) and calyx-teeth shorter, but variable, sometimes hardly sur- passing the capsule: upper leaves more disposed to have a broad and roundish or subcordate slightly clasping base; herbage, &c., more viscid.—Near Los Angeles and San Diego, Wallace, Cleveland. ‘= = Ovary and capsule globular, 4-several-celled, at first some- what succulent: the valves at maturity thin and rather membranous: corolla with ampler limb and proportionally shorter more funnelform tube—Polydiclia, Don. Polydiclis, Miers.” ® 1921 It remained for Setchell to set aside from N. bigelovii var. typiea, and ultimately to name, N. bigelovit var. exaltata of northwest Cali- fornia, which sometimes attains a height of 6 feet. “The third section of the genus Nicotiana is called the Petunioides- section, whose corollas are typically salverform and whose color is white, although often tinged with green, red, or purple. About twelve species or well-marked varieties of this section occur within the con- fines of North America or the adjacent islands, but only seven of them are at all definitely known to me as having been used by the Indians. There is a most interesting group of five species and varieties centering about Nicotiana bigelovii (Torr.) Watson and one very widespread species Nicotiana attenuata Torr. The five species of this section of the genus which are not as yet known to have been in use by the Indians are the following: Nicotiana acuminata var. parviflora Comes. ?, in central California; N. clevelandiit Gray, in southwestern Cali- fornia, possibly used by the Santa Barbara and other tribes of coast Indians; NV. repanda Willd., in southwestern Texas and adjacent por- tions of Mexico; N. plumbaginifolia Viv., in northeastern Mexico and crossing the Rio Grande into Texas; and N. stocktona Brandegee, on Guadalupe Island off the coast of Lower California. 5 Gray, Asa, Synoptical Flora of North America, vol. 2, part 1, 1st edition, New York, 1878, p. 248, also 2d edition, 1886, p. 243. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 39 “The Nicotiana Bigelovii-group consists of three very well-marked varieties of N. Bigelovit (Torr.) Watson, N. quadrivalvis Pursh, and N. multivalvis Lindl. There is such a close resemblance in so many details of habit and structure that it certainly seems probable that the five distinct genetic entities of the Bigelovii-group must have originated from one and the same stock, possibly through mutation, but probably also complicated by more or less hybridization. Their distribution in nature and under aboriginal cultivation reénforces this assumption with strong arguments. The three varieties of Nicotiana bigelovir are found native in three separate portions of California, N. multi- valvis was cultivated by the Indians in Oregon, Idaho, and Mon- tana, while N. guadrivalvis was similarly cultivated in North Dakota. The distribution of this group runs from southern California north through the entire State of California and well into Oregon, possibly also entering the southeastern corner of the State of Washington. From Oregon, it bends eastward up along the tributaries of the Columbia River, across Idaho and the continental divide, and descends the Missouri River into Montana and North Dakota. With these ideas as to the group and its distribution, the way is made ready for a consideration of its various members. “Torrey was the first to call attention to Nicotiana bigelovw which he named JN. plumbaginifolia? var. bigelovii. This was as early as 1857. In 1871 Watson raised the variety to a species and published a more complete description, as well as a good figure of it. The type specimens came from the Sierran foothills in central California and are low spreading plants, with short internodes, ascending branches, large and conspicuous white flowers, and prominent glan- dular pubescence turning brownish, orrusty, with age. S.A. Barrett found it in the general type region in use amoug the Miwok Indians and was kind enough to obtain seed for me. I have grown it in the pure line for many years and find that it retains its distinctive varietal characteristics from generation to generation. This plant, the taxo- nomic type of Nicotiana bigelovii, occupies an area in the very center of California which is definitely limited and also separated from the areas occupied by the other varieties of the species. “The plant which has usually passed under the name of Nicotiana bigelovii, however, is the tall erect variety found in abundance in the dry washes of stream-beds to the north of San Francisco Bay, from Sonoma, Mendocino, and Humboldt Counties eastward to Shasta and possibly also other counties of California. This variety, which as yet has no distinctive name, may reach a height of as much as six feet, has long erect branches with elongated internodes, and with large flowers which are more separated than in the plants of the taxonomic type. In common with the type of the species, this tall and erect variety has a decided tendency toward a three-celled ovary 40 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 and such are to be found in most well-developed plants although in a small percentage of the total number of capsules matured. [**] Chest- nut ® states that this variety is used for smoking and also for chewing by all the Indian tribes of Mendocino County, California. Thanks to P. E. Goddard 7 and S. A. Barrett, I have perfectly reliable evidence that it is still used by the Hupa and the Pomo. The Hupa, at least, knew it both wild and cultivated,’ but the Pomo seem to have used only the wild plant. As to how far the use of this variety extended into Oregon I am uncertain, but I have the opinion that, towards its northern limits and beyond them, attempts were made to cultivate it, as certainly was the case among the Hupa. Northern California represents the limit of the spontaneous distribution of any coastal species of Nicotiana and in Oregon we find that the cultivated tobacco of certain Indian tribes was a nearly related species, or possibly derived variety, of N. bigelovit, viz., N. multivalvis Lindl. ‘There can be little doubt that it was some form of the Bigelovii- group of the genus Nicotiana which was used by the Indians whom Drake encountered in 1579, when he landed on the coast of California, somewhere in the vicinity of Drakes Bay. Wiener * remarks on Drake’s account as follows: ‘That tabacco, first mentioned in Hispa- niola, should have found its way so far to the northwest, in addition to the rest of the continent, is a prima facie proof that the distribution of tobacco follows from its first appearance under Arabic influence, from Guinea to all countries where Spanish, Portuguese, and French sailors navigated via Guinea or after having taken part in Guinea expeditions.’ The extreme improbability of Nicotiana bigelovii hav- 5¢ [Professor Setchell has furnished me the following additional information on this point: ‘‘I have found that in the tall form of Nicotiana bigelowii [sic] a small percentage of the ovaries are 3-celled. The occurrence of occasional 3-celled condition in this variety is to be contrasted with the situation in the variety Wallacei, which, so far as the examination of several thousand capsules indicated, is constantly 2-celled, and gives some indication of the possibility of 4-celled and of many-celled varieties arising from it by simple process of mutation. I should say that this is not a matter of ‘abnormal capsules’ [quot- ing letter of J. P. Harrington], but an indication of a tendency within the species. The 3-celled capsules occur usually on the lower parts of the plant.’’] 6“ Plants used by the Indians of Mendocino County, California, Contr. U. S. National Herb., vol. 3, pp. 386, 387, 1902.” 7 “Tife and Culture of the Hupa, in Univ. Calif. Pubs., Amer. Arch. and Eth., Vol. I, no. 1, p. 37, 1903.” 8 “ Goddard, loc. cit.’ ®“ Loc. cit., p. 141.” HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 41 ing originated in Guinea and having been brought thence to the State of California, the only place where it has ever been known, and through any human agency, takes away the effectiveness of this “orima facie proof” and yields another strong probability that the tobacco of Hispaniola may have been carried from Hispaniola to Guinea rather than that any species of tobacco may have been brought from Guinea to Hispaniola or any other portion of the American Continent. “The third variety of Nicotiana bigelovir, the var. wallacei Gray, is found in a limited area in southern California and distinctly sepa- rated, in its distribution, from either, or both, of the other varieties of the species. Var. wallacei is a plant of medium height, erect, and much more slender than either of the two varieties of central and of northern California. It has a smaller flower with more slender tube and I have never seen a three-celled ovary among several thousand examined, all the ovaries, and ripe capsules, having been found to be two-celled. While it is very probable that this variety may have been used by the Indian tribes of the region where it occurs, I have been unable to obtain any direct evidence that such was the case. Its relations with Micotiana clevelandii Gray, both botanically and as to aboriginal use, are still very uncertain. “When Lewis and Clark visited the Mandan villages in North Dakota in 1804,” they found the inhabitants smoking a kind of tobacco never seen previously by white men. They obtained speci- mens and seed for their collections as well as data for their report. The specimens brought back by them served as the type of the Nicotiana quadrivalvis Pursh™ and are now preserved among the collections of the Academy of Natural Sciences of Philadelphia. The seed, or some of it at least, was distributed so that it was the source of the plants grown in various botanical gardens in Europe and its descendants are still to be found in some such institutions. A few years ago, through the courtesy of the Anthropological Section of the American Museum of Natural History of New York City, I was enabled to obtain from George F. Will, of Bismarck, N. Dak., and from Melvin Randolph Gilmore, of Lincoln, Nebr., seed of this species, which was still being cultivated by a Hidatsa Indian. I have grown the descendants of the plants from this seed and in the pure line for several generations and find that it still comes abso- lutely true to type as described by Lewis and Clark and as represented by the Lewis and Clark specimens. The plants very closely resemble those of the type of Nicotiana bigelovii, but the flowers are neither 10 “Cf. Thwaites, Original Journals of the Lewis and Clark Expedi- tion, 1804-1806, vol. 1, pp. 183, 186, 187, 1904; vol. 6, pp. 142, 149-151, 158, 1905, New York.” 1“ Flora Americae Septentrionalis. vol. 1, p. 141. 1814.” 42 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 quite so large nor so graceful. The chief difference from any of the varieties of NV. bigelovii, however, is to be found in the ovary. This is constantly 4-celled in N. quadriwalvis, while in N. bigelovia it is preponderatingly 2-celled, although 3-celled examples are frequent in the type and in the northern variety. Nicotiana quadrivalvis is not only the tobacco of the Mandan, but of the Arikara and the Hidatsa Indians as well. How they obtained it is not known, but it is not known outside of cultivation. This latter fact, taken in connection with the close resemblance to Nicotiana bigelovi, the only essential difference being the increase in the number of carpels as shown by the 4-celled ovary, makes it appear reasonably certain that N. quadrivalvis is only a derivative from some form of N. bigelovia. It may possibly have arisen by a single mutation or it may be a hybrid derivative from a cross between N. bigeloow and N. multi- valvis. I have obtained forms very close to N. quadriwalvis as descendants of such a cross and such forms have appeared in the botanical garden of the University of California as the result of a probable spontaneous cross between the two species mentioned. It is of decided interest to find a bigelowiz derivative so far from the bigelovit home and this interest is increased by the fact that N. quadrivalvis is connected in distribution with the Californian area by the area in which N. multivalvis, itself seemingly a bigelovi deriva- tive, is found under aboriginal cultivation. “The Hidatsa tobacco, which is fairly certainly Nicotiana quadri- valvis, has been the subject of study by Gilbert L. Wilson.” He says that the Hidatsa cultivate tobacco, but does not mention the species. It is not used by the young men because it prevents running by causing shortness of breath. It is not planted near corn because tobacco has a strong smell that affects corn. In harvesting, the blossoms are picked first, the white parts (corollas) being thrown away, and the stems and leaves are picked last. Both blossoms and stems are treated with buffalo-fat before being stored. The Hidatsa name for their tobacco, according to Lowie," is dpe. “Melvin Randolph Gilmore," in treating of the uses of plants by the Missouri River Indians, writes as if they all used Micotiana quadrivalvis,™ although he mentions specifically that his definite 2“ Aoriculture of the Hidatsa Indians, an Indian Interpretation) Univ. of Minnesota Studies in the Social Sciences, no. 9, Minneapolis: 1917, pp. 121-127.” “The Tobacco Society of the Crow Indians, Anthrop. Papers, Amer. Mus. Nat. Hist., vol. 21, pt. 2, 1919.” 14 “ses of Plants by the Indians of the Missouri River Region, 83rd Ann. Rep. Bur. Amer. Ethnology (for 1911-12), pp. 43-154, 1919;"? 6 Loc. eit. ps 59.2” HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 43 knowledge was of the Hidatsa tobacco only. He states that N. quadrivalvis was cultivated by all of the tribes of Nebraska,’ but was lost as soon as they came into contact with Europeans and so completely that not even the oldest Omaha had ever seen it in culti- vation. It seems fully as probable that the Nebraska tribes, being nomads, may not have cultivated tobacco, but probably obtained it by trade. In this case it seems just as likely that they may have obtained Nicotiana rustica from Indians of the Eastern Woodland Area or JN. attenuata from those of the Plains Area, as to have received N. quadrivalvis from any one of the three tribes of village Indians of North Dakota. ““ Nicotiana multivalvis Lindl., the fifth and last member of the bigelovit group to be considered, bears a striking resemblance to the type of N. bigelovit and also to N. quadrivalvis in habit, leaves, and shape—as well as color—of the flowers. The corrolla, however, is usually more than 5-lobed, varying to as many as 12 or more lobes. The ovary is the characteristic feature of the species. It is com- posed of two circles of cells, one within the other as in the case of the ovary of the navel-orange. The capsule of N. multivalvis bears fertile seeds in all, or at least in most, of its cells. Such a form of ovary as this is evidently monstrous, at least from the point of view of the normal ovary of Nicotiana, and may be supposed to have been derived from a form such as the type of N. bigelovii by a relatively simple mutation. An additional argument as to the possible deriva- tion of this species from some simpler form is the fact that it has not been found outside of cultivation. “ Nicotiana multivalvis was discovered by David Douglas” in August, 1825. The first specimen he saw of it was in the hands of an Indian at the great falls of the Columbia River, but, although he offered two ounces of manufactured tobacco, an enormous remunera- tion, the Indian would not part with it. The Indians planted it away from the villages so that it could not be pulled before maturity. They burned a dead tree or stump in the open wood and strewed the ashes over the ground to be planted. Later on, Douglas found one of the little plantations and helped himself to specimens. Soon after, how- ever, he met the owner who appeared much displeased on seeing the plants under Douglas’s arm. A present of an ounce of European tobacco appeased him and the present of an additional ounce induced him to talk of the Indian tobacco and to answer questions concerning it. Douglas learned from the Indian that he put wood ashes over the ground because it was supposed that the ashes make the tobacco plants to grow very large. He also learned that this species of tobacco m=. Loe. cit. p. 113.” 7 Journal Kept by David Douglas, etc., London, 1914, pp. 59, 141 (sub. N. pulverulenta Pursh).”’ | 44 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 | grew plentifully in the country of the Snake Indians, who may have © brought it from the headwaters of the Missouri River which they | annually visited, and have distributed it from this region and in both | directions east and west of the Rocky Mountains. This suggestion | of the Indian probably represents a portion of the truth as regards — the travels of this species, but the general trend must have been rather from the coast to the eastward and into the interior, if the botanical probabilities are duly considered. “Through the kindness of Dr. Robert H. Lowie, of the American Museum of Natural History, I have been able to make certain that the tobacco which is of so much ceremonial importance among the Crow Indians is Nicotiana multivalvis. I have examined photographs of the tobacco gardens of the Crows, in which the plants showed their characters remarkably well, and also a pressed specimen of an entire plant concerning whose identity there can be no doubt. Dr. Lowie* has since published his paper on the subject and brought forward much detail concerning the planting and cere- monial use of this species. In his preface, Dr. Lowie says that the Tobacco Society loomed large in the tribal life of the Crow, its ceremonial activities probably ranking next to the Sun Dance. The Crows insist that their tobacco is different from that of the Hidatsa (Nicotiana quadrivalvis), and botanically this idea is correct. In connection with the query as to whence the Crow, and the Hidatsa as well, may have obtained their particular types of tobacco, Dr. Lowie, in addition to the botanical evidence, calls attention to the fact that in the languages of several of the tribes using the bigelovii group of tobaccos, the root of the word for tobacco is 6p or wp and that the Dieguefios, the Shasta, the Takelma, the Crow, and the Hidatsa agree in this, while the tribes using other species of tobacco apply terms from different roots.'** This linguistic evidence is of decided interest and importance, especially when taken in connection with the close botanical relationship of the species and varieties concerned.’’? 2. Pahft ’u6viytti-hva pehé-raha’ (THE NAME OF TOBACCO) *Thé‘raha’, tobacco, tobacco plant, means merely that which is smoked, being a -ha’ derivative of ’ihé’*r, to smoke, just as ’A4vaha’, food, is derived from ’av, to eat. 8 Toe: eit?’ 8a [Karuk ’u’"h, tobacco, see p. 45, is the same word.] 19 Setchell, William Albert, Aboriginal Tobaccos, American Anthro- pologist, N. S., vol. 23, no. 4, Oct.-Dec. 1921, pp. 397-413, quotation from pp. 403-410. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 45 But there is also another, old name for tobacco, ’u’"h, which corre- sponds to words of similar sound in a number of Indian languages of western North America,’ and survives in Karuk as a prepound, although the independent form of the word can be separated and restored by any speaker, and has very rarely been volunteered.” The following words, and some others, have it. It is felt to be identical in meaning with ’ihé-raha-, which can not be substituted for it in the words here given except in the case of ’uhsipnu”k, for which one may also say ’ihé‘rahasipnu’*k. (1) ’thaf, nicotine, the pitchy substance which accumulates in a Karuk smoking pipe. The literal meaning is tobacco excrement. Cp. siccaf, semen; vié@af, mucus secretion of the vagina; ’a’“f, ex- crement. (2) ’uh?ahaktv, name of one of the days of the new-year ceremony, literally a going toward tobacco. (See p. 244.) (3) ’uhippi’, tobacco stem, tobacco stalk. With -’ippi’ cp., inde- pendent ’ippi’, bone, and ’ippa’, tree, plant. (See pp. 51, 89.) (4) ’uhra-m, tobacco pipe of any kind, -ra4-m, place. (5) ’Ghsipnu”k, tobacco basket, = ’ihé-rahasipnu”k, from sipnu’"k, storage basket. (See pp. 103-131.) (6) ’uhtatv4ra’*r, sweathouse tobacco lighting stick, literally to- bacco [coal] tong-inserter. (See pp. 188-190.) (7) ’uhdi-erihra’*m, mg. where they put tobacco, placename. (See p. 267.) (8) ’uhtayvarara’*m, mg. where they spoil tobacco, placename. (See p. 267.) 3. Paké-vira pananuppiric puyiféa xay vura kunic va; kumé-ky4-- hara pehé‘raha’ippa’, vura tcicihpuridrippa kite va; kinic kumé- kyav, pa’apxanti‘tc ‘in takinippé’*r (OF ALL KARUK PLANTS THE BLACK NIGHTSHADE IS MOST LIKE TOBACCO, THE WHITES TELL US) The plant most closely related to tobacco botanically of those growing in the Karuk country is the Black Nightshade, Solanum nigrum L., called tcicihpurié, dog huckleberry. Of it is said: Imxadakkém. Puffitt vura They smell strong. Nothing in ’amtihap. K6o-kaninay vur eats them. They grow all over. ’wifti’. Payém vura va; ki;n They grow more now where tary ’uifti’, pak&:n pins kun- beans are planted. They look Puhda ‘mhitihitak. Va; vura ptrié like huckleberries, but the dog ’umussahiti’, kina vura’axviééirar huckleberries are dirty looking, 1a See quotation from Setchell, p. 44. 0 See p. 244, line 10. 63044°—32——6 46 ’umtissahiti patcicihptrid, ’uxra- hadka’*y, pappiric k’4ru vur ’ax- vidéirarkunic. Vura purafa-t hata, 4x. Teicf? ’ata nik ’X:m “vir Wa mti’, ’ikki:te "ata, v6-vu-yti BUREAU OF AMERICAN ETHNOLOGY they are sour, the leaves also are dirty looking. (BULL. 94 | It is good for nothing, it smells strong. I guess | maybe dogs eat them, they are | called dog huckleberries. tcicihpurié. 4. Sahihé-raha karu mahihé‘raha’ (DOWNSLOPE AND UPSLOPE TOBACCO) Sah-, downslope, and mah-, upslope, are sometimes employed, | always rather irregularly, to distinguish river and mountain varieties of an object. Thus xan@d‘n, crawfish (*sahx4n6u"n is not used); mahx4n6u”n, scorpion, lit. mountain crawfish. Xa’*6, grasshopper — (*mahxa’*0 is not used); sahxa’*6, green grasshopper, lit. river grass- hopper.” hunter’s hat overlaid mostly with pine roots, also called taripanap- xa’"n, dipper basket hat, lit. mountain hat. ’Apxa’*n, hat (*sah4pxa’*n is not used); mah4pxa’*n, a> p p Vuhvitha’, (1) deerskin | dance in general, (2) jump dance; but sahvuhvtha’, deerskin dance, | regular name of the deerskin dance, lit. river deerskin dance.” So also with tobacco. make what is for them a very necessary distinction. The Indians go beyond the botanist and — Sahihé-raha’, © river tobacco, is applied only to the wild tobacco, self-sown. It is very | properly named, since wild tobacco is known to be fond of sandy stretches of river bottoms and is rumored to be particularly vile. — But none of the informants had ever heard Goddard’s statement | that such tobacco is poisonous.” River tobacco was never smoked, but volunteer tobacco growing about the sweathouses was often picked and smoked (see p. 78), and sweathouses were mostly downslope — institutions and so this comes painfully near to smoking river tobacco. The other, sown, people’s tobacco was called in contradistinction mahihé-raha’, mountain tobacco, although the term was seldom used. Tapasihé-raha’, real tobacco, was felt to be a more proper distinction, — or one could say ’araré-hé-raha’, people’s, or if you will, Indians’, — tobacco. The term for any volunteer plant is piffapu’. This is applied to either sahihér-aha’ or tapasihé:raha’, provided the tobacco has not been planted by people. All native tobacco is piffapu’ now. It is thought that the seeds of sahihé-raha’ float down from upriver. — This gives it a foreign, extraneous aspect. Any tobacco growing 21 Cp. again kahxa’*0, upriver grasshopper, a species living at the Klamath Lakes, said closely to resemble s4hxa’*6. 22 The writer has many additional examples of this distinguishment. % « last word is used, e. g., of carrot tops as contrasted with the roots. The base or lower part of the tobacco plant is called ’ihé-raha’ipa- ha’affiy (affiv, base). The following general observations were volunteered on habits of growth of the tobacco plant: ’Arya‘te vur uvé-hrim’va po’ {fti?. pehéraha’’.*> Ké-mahitc vura po‘vé-hpiévuti pamupti”k. Pehé-‘raha’ippa ’u;m vura ’ivAx- ra kunic ké-vita, pu’dssarhata, sikri'v. Pehé-raha:pti'k, pa’u- hippi sakri-vea’, puyd4-mahukite kupé‘cp4ttahitihara. Patakik- ya‘ha’*k pa’uhippi’, takunvupak- si‘prin. Kaé‘kum vura ’A?vari po’i‘fti’, karu k4‘kum vura ’4-punite. Vaz vura ’afvarittd-pas ’u’ifti’*® pa’a- vansa’Avahkam vari tu’fffaha’*k. Va; ’uzm vira hitfha:n ’araré-6- va‘yvari va; k6é: v4-ramashiti’. Vi-ramas. The tobacco plant straight up as it grows. branches just spread a little. stands | Its | The tobacco plant is all dryish, | it is not juicy, it is tough. The | tobacco-branches, the tobacco- | stems are tough; they do not | break easily. When they pick | the tobacco stems they cut them | off. Some [tobacco plants] grow ! The highest | low, some high. that they grow is higher than a man. But most of the time they come up to a person’s chest. They are tall. 76 Or pehé‘raha’ippa’. ** Or va; vur ’upifyimmuti’, the highest it ever grows. BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 5 REPRODUCTION OF PLATE XXVII OF WATSON’S REPORT, 1871, FIRST ILLUS- TRATION OF NICOTIANA BIGELOVII BUREAU CF AMERICAN ETHNCLOGY BULLETIN S4 PLATE 6 NICOTIANA BIGELOVII (TORR.) WATSON VAR. EXALTATA SETCHELL, DRAWINGS. OF 2-VALVED SPECIMEN, W. A. SETCHELL . BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 7 NICOTIANA BIGELOVII (TORR.) WATSON VAR. EXALTATA SETCHELL, DRAWINGS OF 2-VALVED SPECIMEN, W. A. SETCHELL BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 8 NICOTIANA BIGELOVII (TORR.) WATSON VAR. EXALTATA SETCHELL, DRAWINGS OF 2-VALVED SPECIMEN, W. A. SETCHELL BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 9 " NICOTIANA BIGELOVII (TORR.) WATSON VAR. EXALTATA SETCHELL, DRAWINGS OF EXCEPTIONAL 3-VALVED SPECIMEN, W. A. SETCHELL “AINVD ‘'SNV3ETHYO WOYS YAAIY AHL SSONOYV ‘30V1d S.NVWATIH LNVYS AO 3d01SdN LOTd OODVEOL YAWNYOS LV KXNGAGVW ASSOHd SYUW Ol ALV1d v6 NILA1V1NaG ADSOTONHIA NVOIMSAWY AO Nvsaena HARRINGTON] a. Pahiét ’u’iftakantakkanti’, TOBACCO AMONG THE KARUK INDIANS -umxa4 ti’, 49 ’w’akkati’, ’umtssahiti’ (SENSE CHARACTERISTICS) The following sense characteristics are attributed to the tobacco plant: a’. Pahé't ’wiftakantakkanti’ (FEELING) Xu:s kunic ’4r w’iftakanké-tti patu’Afficaha’*k, tobacco is smooth and sticky when one feels of it. b’. Pahé-t ’Gmx4‘6ti’ (SMELL) Karu vura pehé‘raha vur imxaéakké’*m. H4-ri vura ’axva‘hktha- haha paté-‘msa4kkaraha’*k. And tobacco stinks. Sometimes it makes a person’s head ache when he smells it. c’. Pahiéct ’u’akkati’ Pehétraha ’apmaé;n ’ukrix’tp- xu‘pti ” Ara, ’W’ux, x4ra vur ap- m4:n u’Akkati’. Va; takunpi:p f4-t viirava pa- “ixha’k: ‘“’U’ux, ‘ihé-raha ko; Wi'x.” Nanitta:t mit ’upé-vé-- tihat, pafat vuirava ’txh4’*k: ‘OThé rahaxi:t kainic k’6° 7’ ti‘x.” Hari takunpakatkat payAaTr, pakari kuntakkiritiha’*k, karixas takunpi‘p: ‘‘’Thé-raha vura kari k¥6; Vix payarf.” (TASTE) Tobacco burns a person’smouth, it tastes bad. They say when anything tastes bad: ‘‘It tastes bad, it tastes as bad as tobacco.” My mother used to say when anything tasted bad: ‘‘It tastes as bad as green tobacco.” Sometimes when they taste of acorn dough, when they are still soaking it, they say: ‘‘The acorn dough tastes as bad as smoking tobacco yet.” d’. Pahti‘t ’umtissahiti’ (SIGHT) Pay4:n vur ’wiftiha’k puxx"ite @aikkinkunic, pehé-raha’ippa’, patcim ’umttppe‘caha’*k, va; kari tavattavkunic. When it is just growing, the tobacco plant is real green, when it is already going to get ripe, it is then light-colored. For the turning yellow of tobacco leaves, see page 100. For obser- vations on the color of tobacco flowers, see page 55. * Op. ’apmantikrix’ipxup, (black) pepper, lit. that which burns the mouth. 50 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 b. *Imnak karu ’4mta’*p (CHARCOAL AND ASHES) Chemically changed tobacco plant material would be designated | as follows: ’Thé:‘rahé-‘mnak, tobacco charcoal. ’Thé-raha‘mta’*p, tobacco ashes. c. Pehé-raha’th6amsa’ (TOBACCO PLOTS) A tobacco plot, and now any garden, orchard, or plantation, is called ’Gh@a’*m, whence ’tih@a-mha’, to plant, to sow. Here ’uh- is not the old word for tobacco, but to be connected with ’thié, seed; | -fa’*m, to put. More specifically: ’ihé-raha’th@a’*m, tobacco plot. | Also *ihé-raha’uhéamhitam, tobacco garden; pAamitva ’ihé‘raha’uh@am- | hiramhanik, former tobacco plot. Of any place where tobacco grows, | sown or unsown, one may say: pe‘hé‘rah u’i-ftihitak, place where © tobacco grows. Plate 10 shows ’Imk*4nva’*n at a former tobacco plot. | In contrast to the above words, should be noticed piffapu’, any volunteer plant; ’ihé-rahapiffapu’, volunteer tobacco plant or plants. — One should note also sahrihé:raha’, used for distinguishing the wild from the sown variety of tobacco. (See pp. 46-47.) d. Pa’é-pu""m (ROOT) "Thé:‘raha’é-ppu”""m, tobacco root, from ’é:ppu’"m, root. Rootlet — is called ’e-pimranammahate, pl.’e:pumtunvé’*tc. The bottom of the | root is called ’e-:pumfafivi’'tc, from ’afivi’'tc, bottom. A correspond- | z 2 ing ’e-pum?ipanni’'tc, top of the root, would scarcely be applied. — Only for bull pine roots used for basketry is the special term ’ictc’- tcip, and ’éppu”m is not applied. e. Pa’uhippi’ (STALK) The commonest word for the stalk of plants is si‘f, fish backbone, which also means pith. (See p. 52.) Or ’Ahup, wood, stick, can be used. Thus of a sunflower stalk one can say mussu”f, its fish backbone, or mu’Ahup, its stick. But of the backbone of animals other than fish siffan must be employed; while the backbone of a deer from which the ribs have been cut is called ’iktctirahaha’. Leaf stem is never called sG‘f (see p. 53), but flower stem is regularly so called (see p. 56). Another equally curious term, which has to be applied to certain stalks, is "Avan, husband, male, applied (1) to the leafless stalks of scouring rush in contradistinction to the leafy ones, which are called HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 5 ’asiktava’"n, woman, female; (2) to stalks which are bare, like a sprout, but have a bunch of leaves at the base, in this case the leaves being designated as the female. The idea is that the bare stalk resembles the undressed Indian male while the leafiness or leaves suggest the Indian woman with her dress. In enumerating these stalks called ’Avan, the series of cardinal numerals with -’4van post- pounded, meaning so and so many men, can not be used, but one must use the ordinary cardinals; thus ’it4haravan, 10 men, but ’itra-hyar pa’avan, 10 stalks. A young, succulent sprout or stalk, especially one which has just come up and is still leafless, is designated as ktippat. None of the terms for stalk or stem above listed can be applied to the tobacco stalk or stem, the latter being called by the special term *uhippi’, tobacco bone. The prepound is for ’u’"h, already discussed as the old designation of tobacco in the language, while ’ippi’ is the common word for bone. Cp. si‘f, fish backbone, applied to the stalks of other plants. Neither sdf, ’A4hup, nor ’4van, discussed above is applied to the stem of tobacco. The reason for the special term is because the harvested and prepared tobacco stems were a com- modity and also had use in religious performances; otherwise we should probably find no special terminology. *Thé'raha’ippa’, meaning strictly tobacco plant, is sometimes applied to the stalk. A joint in a stem, such as is conspicuous in the scouring rush, is called ’ik’utunvaramu”, and this word is also loosely applied to the internodes between the joints, e. g. vitramas pamw’ik*’utunvaramu”, the sections between its joints (lit. its joints) are long. Here again in the case of tobacco there is no application of the word. ’Apti’'k is the common word for limb or branch, such as a tree has. The same word is applied to the branches or stemlets which leave the main stalk of the tobacco. The tendency would here be to say thé raha‘ptiktunvé-ttcas, little tobacco branches, putting the word in the diminutive: or muptiktunvé-ttcas, its little branches. From *apti’'k is derived ’aptikk’ar, it has many branches, it is branchy, used about the same as ’Upti‘khiti’, it has branches, limbs. The following remarks were made with regard to tobacco stems: ’Unthya‘tcas pa’uhippi, su? kunic ’Arunsa’.2> ’Akei-pkiinic, ’ak- §iprivaxra’, pa’uhippi’, patuvaxraha’*k. The tobacco stems are round [in section] and empty inside. They are like ’4k6i’'p [grass sp.], like dry ’4k6i’'p, the tobacco stems, when they get dry. 8 "Usstirivarahiti’, it is hollow, ’ussuruvarachiti’, they tpl. are hollow, suggests a larger cavity than the tobacco stems have. It is well known to the Karuk that the stems are hollow. | 52 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 | f. Pamtimma’*n | (BARK) The general term for skin or bark is ma’*n. Thus the same word is applied to the skin of a person or the bark of a tree. Mtmma’*n, | its skin or bark; ’ummanhiti’, it has skin or bark. | The shreddy bark of cedar and grapevine is called the same; one may say of it ’imy4‘t kinic ’upiyé-ttunvaéramochiti’, it is like fur all | compressed together. | The peelings (consisting mostly of bark) of hazel sticks and willow sticks used in basketry are called by the special term Oartiffe’p. About the first of May these sticks were gathered and at once peeled, | resulting in big piles of the peelings. These peelings were some-— times spread on the floor of the living house as a mattress for sleeping; they were used as a rag for wiping things; and among the Salmon River Indians a dress was sometimes made of the peelings to be worn by a girl during the flower dance. | The outside of the tobacco stem is regularly called mtimma’*n, | its skin or bark, although botanically speaking tobacco has no bark. g. Pamitissu”f (PITH) The pith, e. g., of arrowwood, which is removed when making | an arrowwood pipe, is called sd-f, fish backbone, the same word > that is applied to the stalks of plants, since the pith lies in the stalk | or wood as the backbone lies inside the fish. | The tobacco stem is said to have pith: pehéraha’ippa ’usti‘fhiti — su?, the tobacco plant has pith inside. h. Pamitssa’*n (LEAF) The most general term for leaf is pitic, which also means plant, | as fully discussed above. (See pp. 47-48.) | Another general word for leaf is sa’*n, already recorded in the | Gibbs vocabulary of 1852. Sa’*n also means maple tree, which is | noted for its useful leaves. (See p. 53.) | Tender, young green leaf of plants, when they first come up, is | called by the special term xi’'t.” All of the above terms may be applied to tobacco leaves. The | forms with the word for tobacco prepounded are ’ihé-rahappitic, | thé ‘rahdssa’*n, and ’ihé‘rah4xxi’"'t. One can not say *san?ihéraha’ | or *piricrihé:raha’ for leaf tobacco; only ’ihé-rah4ssa’*n. | For color description mentioning the xi’'t of the tobacco plant, see p. 267. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 53 The corresponding verbs used of such leaves being put forth are piricha’, sinha’, and xi-tha’. Leaf stem, called petiole scientifically, and also leaf branch is called sanapti'k, leaf branch. Piric?apti"'k is not a very good term, since it suggests the branch, limb, or twig of a piece of foliage, e. g., from a tree, rather than leaf stem. Leaf stem is never called suf, although flower stem is so called. (See p. 56.) A maple leaf stem is called by the special term ’Apsi’!, leg: sanpiric mupsi’!, maple leaf its leg; or sanapsi’!, maple leaf leg. Maple leaf stems come into prominence from their use in pinning and tying maple leaves together into sheets. (See footnote 32.) As far as can be explored, this terminology is never actually applied to any other kind of leaf stem, but can easily be extended as is done in the text below, second paragraph. Of tobacco leaves in general, the following was dictated: ’*Afiv’Avahkam ’a?vannihite xas po‘ppirichiti °° =pamu’ihé-rahds- sa’*°n, ’Affiv ’uzm vura piricci-ppux Pehé:rahassa:n tinihyad-ttcas, va: pakun?ihé rati’. Va-ramsa’, ’ipan- yittcihea’ pehé‘rahappitic. Piric- yamatcas, xttnahiteas, tinih- ya‘teas, ‘ipanyittcihea’, ti-mx’t's- kinicag.** ’A-nktinic su? ’usasip- piéva’, ’atcip ’Ankuniec ’u’icip- varahiti’, ké-vira vo‘kupitti pa- muppitic, ’A*tcip ’A-nkunic ’wicip- vara hit’. Pu’imyAttarashata. Pehé‘rah4ssa:n xti;s kunic ’i6v4‘y- k’amkam, k6-mahite vur ’u’Ax- vahahitihatc §pehé-rahasanvds- sihk’amkam. Pamuppiric vura pu’ivraras- surutihara, sakri-vca pamdupsi’i, ippam kunic pamupiricfaépsi’',” paki:n 7’wifctré-tihirak s4kri-- vcd’. 3° Or po:ssé‘nhiti’. 31 Or xu‘sktinicas pamittti‘m. 32 A term carried over from maple leaf nomenclature. Somewhat up the stem the leaves commence; the base is without leaves. The tobacco leaves are widish ones; those are what they smoke. The tobacco leaves are long, pointed. They are nice leaves, thin [sheetlike], not very wide, sharp pointed, smooth-edged. They have little threads in them, with a filament running down the middle; they are all that way, with a filament running down the middle. They are not hairy. Tobacco leaves are smooth on top, but a little hairy on the underside. The leaves do not fall off, they are tough leaf-stemmed, their leaf-stems are like sinew, where the leaves grow off [from the stem] is tough. The maple | leaf stems, which are stuck through the leaves and tied together in making maple leaf sheets, look just like a leg with a little round foot at the bottom, and are regularly called san?Apsi’!, maple leaf foot, A / . i i while one could also say sa;n mupsi’!, maple leaf its foot. 54 On the differing characteristics of leaves at the different sections of the plant, the following was volunteered: | *Tpanstinnukite va; kan payé-p- ca’, ‘ikpihan pehé-raha’, kunic ’ar wiftakanké-tti’, va; pehé-ra- hayé-pea ka:n vat. ’Affi vari ’uzm pw ifyayé-pcahara pehéra, ’umva:yti’, ’imtcaxxahamti: eh vura ’umvi‘yti’, karu vura paéri- hamt’"k, eae karu vura "imva'yti’. Va; ’uzm yidéu kun- yé-cri‘hviti’, patakuniky4-ha’*k. BUREAU OF AMERICAN ETHNOLOGY i | } (BULL. 4 Toward the top they are al | leaves, it is strong tobacco, like’ it would stick to a person, they are good tobacco leaves that side. Toward the base the tobacco leaves are not so good, they are wilted, they are wilted with the sunshine and also with the rain, | with the rain also they are wilted. | They put it apart when they work | it. 2. Pamuxv4ha’ (GUM) ’Axv4ha’, pitch, also any gum, also asphalt, and bitumin, now that | they know this substance through the Whites. Much attention and : mention in conversation is given to tobacco gum, it being called | ’axvaha’, gum, ’ihé-raha-xvéha’, tobacco gum, or muxv4ha’, its gum. | From ’axv4ha’ is formed té°xvahéha’, ‘Tmxabakké’*m, lgathnti, pehé-raha‘xvéha’. Va; kunippitti’: it is gummy. : > Be P ) Va; karixas kunxtti t6‘mtu mche ‘raha’, patakunma té-xvéhaha’, X4s to:ppip: Tecimi nictikke’*c, td abies >» | They say: ‘‘It stinks, it is strong, the tobacco gum.” Then they know the tobacco is ripe, when they see it is gummy. Then one says: ‘‘Let me pick it, it is gummy.” 7. Pe‘driha karu pahi't ’uéviytti-hva pamusvitéva (THE FLOWER AND HOW ITS VARIOUS PARTS ARE CALLED) Any flower is called ’iériha’, and from this is formed ’iérfhaha’, to bloom, often contracted to ’iériha’. The diminutive is ’itcnihahi’'tc, e.g., a child will say ’itenih4hi;tc nicdénvuti’, 1 am packing little flowers. Willow catkins can be called ’iériha’, but there is also a special term for them, sApru”k, olivella, they being likened to the ocean shells known to the Karuk through trade; thus kufipsapru’*k, catkin of kiffip, Arroyo Willow. Corn tassel is called ké-nriériha’, corn flower. Flower is never applied to ‘‘sweetheart” as it is among some Indians, uxndéhitc, strawberry being used instead. Nani’uxné- hite, my girl, lit. my strawberry. Tobacco flower is called *ihé-rahe‘6riha’. 38 Referring to that part of the plant. | HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 50 On tobacco flowers in general the following was dictated: Thé-rahe-Oriha: vupx4rahsa’, (jerihax4rahsa’. ’Arara in k’unic immi'stihap pehé‘re-ériha’. Y4matcas pamuériha pe hé- ‘raha’, tcAantcd-fkinicas. Vuram ‘emxadakké-msa’. Pivaké: tcantca-fktinicashara pa’ararehé-re‘ériha’, pasahtihé- raha k6: tcfntca‘fkunicas. Pt- -puxwi tcantc4-fktnicashara pa- muériha pa’arare*hé:raha’. Tobacco flowers are long necked, they are long flowers. The tobacco flowers are like somebody looking at you. The tobacco has pretty flowers, white ones. They are strong smelling ones. The people’s tobacco flowers are not as white as the river tobacco flowers. The people’s tobacco flowers are not very white. Any bunch or cluster of flowers intact on the plant is called piktcts, the same term which is applied, e. g., to a bunch of grapes. iérihapiktcus, a bunch of flowers. Thus ’Aypiktcus, a bunch of grapes. T4k payk’u;k papiktctis, give me that bunch. But ’Akka’*, a bunch of things picked and assembled, e. g., a bouquet of flowers. Toriha’4kka’*, a bunch of [picked] flowers. Upiktciskahiti pamuériha pehé-raha’, the tobacco flowers are in a bunch. Pehé-rahe-driha ’upiktctissahina‘ti’, the tobacco flowers are in bunches; this refers to several bunches, for a tobacco plant never has just one bunch on it. 'Thé-rahe ‘érihapiktctissat, a place where there are bunches of tobacco flowers, e. g., on one or on many plants. Pehé-raha va; tukupa’iffaha pamuériha; ’upiktcusk6-hiti’, tobacco flowers grow in bunches. Payay tukupa’iffaha’*k ’upik- tcetiské-hiti pamuériha’, when it grows well it has bunches of flowers all over. ’Ihéraha’ippa pamuérih ’upiktcuské-hina‘ti’, the tobacco plants have bunches of flowers all over them. One set of expressions for bud are derived from ’titu, (1) to be round, (2) egg. These are: (a) ’truha’, lit. to put forth something round, (1) to bud, (2) to lay an egg. E. g. pakdflip tu’truha’, tcim uppi- riche’’c, the willow trees are budding, they are about to leaf out. This verb is never used of young seed pods. This is used both of buds and of young seed pods lit. knob is on. (b) ’Urikku”, to bud, being on the plant, especially of the latter in the case of tobacco, since the growing seed capsules are more conspicuous and of greater interest to the Indian who is about to harvest them than the flower buds. Tw’urikku’, tcim ’udrihahe’’c, there is a bud on it, it is going to blossom. Tw’urtkku”, tu’thicha’, there are young seed pods on it, it is going to seed. The noun for bud is simply ’tru, round thing, although this usage is rare and restricted to a very limited setting of ‘ other words. See the sentence given under ‘‘Phases of Flowering.” Urikku’ also can be used as a noun, better with more narrowly 56 BUREAU OF AMERICAN ETHNOLOGY (BULL. 94 defining prepounds: ’iériha’urikku; tanimma, I see a flower bud; ’uhicrurtikku; tanimma, I see a budding out seed pod. Tobacco flower bud is ‘ihé‘rahe-ériha’urikku”, tobacco bud is ’ihé-raha’u- rikku”™. Another way of referring to some buds is to call them ’axv4’*, head, the same term that is sometimes applied to anther and stigma. The | bud at the top of a wild sunflower stalk at the stage when it is picked for greens is called muxv&’’, its head, or ’imk’anv4-xv4’*, wild sun- flower head. The wild sunflower buds are broken off and thrown away as the stalks are gathered, “‘they won’t pack them into the house.” To-xv4ha’, it has a bud, lit. a head. This term is used of buds surmounting a stalk, which look like a head, but can not be applied to tobacco buds. One also says of a bud va; k4:n po-érihahe’*’c, where it is going to flower. Flower stem is called ’iérih4ssti"f, flower fish backbone. ’Ihé-- rahé-6rihdssti"f, tobacco flower stem. Flower stem and also flower branch can also be spoken of as 10rihapti’'k, flower branch. Of the calyx or base of the flower may be said ’iériha’4ffiv, dim. iteniha’Aaffivitc, flower base, but more naturally might be said of it: Va; kA:n po’tihiche’*c, pe-teniha’Affivitc, that is where the seed will be, at the baselet of the flower. Sepals may be called ’iérihe-@xtippat, flower cover. The sentence, the flower has its cover on yet, was rendered by: Ya:n vir ’u’tttt- trihvuiti’, it is about to burst. There is no standard word for petal. A natural way to speak of a petal is yi00 ’isrihahé-cvit, a piece of a flower. One old Indian volun- teered of the petals of a flower merely: ’Itré pamutc4ntca-fkunicitcas ’uvé-hetiru”,*! it has 5 white ones sticking out. Cp. similar expres- sions for stamens and pistil. Of the 5 lobes of the gamopetalous corolla of the tobacco these same verbs are used (see p. 57): ’Lérihap- pitic, or ’idrih4ssa’*n, both meaning flower leaf, would not be likely to be applied to the petal, but would convey rather the idea of a leaf associated with a flower, or of the leaf of a flowering plant. Of stamens and pistil nothing would be likely to be said further than such expressions as the following: ’A-tcip ’utniccukti’ or ’a-teip ’uhyariccuk, they are sticking out in the middle. Va; kA:n po’tihic- he:c ké-vir e-ériha’a-tcip ’uvé-hniccukvate, they are sticking out in the middle of every flower where the seeds are going to be. It also does the language no violence to say of stamens ’iérih&:p- maraxvu’, flower whiskers, ’iérihé’a’*n, flower threads, or even jorihé-mya’*t, flower hairs. Corn silk is regularly called ké-n?ap- % Or ’uvé-hmitti? HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 57 maraxvu’, corn whiskers, and of fuzziness or hairs on a plant resem- bling body hairs one may say ’imy4t, body-hair, or ’imyA‘thiti’, it has body-hairs, the latter ones having been volunteered of the hairs of the plant called pufitcti’'v, meaning deer’s ears. Of knobs on stamens and pistil is said: ’[ppan ’unuhy4-te ’tkriv- kiti’, there is a knob, lit. a little round thing, at the top. If it is broken off and handed to a person one might say yA4xa pay ’unuh- ya’*tc, here is a little knob. On other occasions the term ’axva’*, heads, is pressed into service for anther and stigma. Thus it happens that both of the terms used for flower bud (see pp. 55-56) are also applied to anther and stigma. Pollen is called ’iérihA-mta™p, flower dust. It is not called *’iéri- ha:xvidéin, flower scurf, or anything but ’4mta’*p, dust. The following textlet was volunteered after examining carefully stamens and pistil of a tobacco flower: The corolla has 5 lobes and 5 sinuses between the _ lobes. There is a stamen opposite each sirus. They stick off high up, Itré-ppakan paki;k ’uvé-h- miuti*® pamuériha’, karu ’itré-ppa- kan po‘xtvahiti po-ve‘hctré‘hiti 2 kumé’a‘tcip. Ké-vira po-xuva- ihina'ti va; ka:n ’itc&4mmahite ’wiccipmahiti pamt’a’n. ’Arvari xas po"ifctro'ti’,® ’itré-p pat- ti:zm povifetiré-ti sur. Yieea * ’atcip vura po” i-feiprivti pa’tihic ’u’i‘Orirak va; ka:n po” i-fri¢uk, ’axxakan pa’thic ’u’i‘éra_ sur. ’Axxak tii:ppiteas ’w’tinnukthi- hatc pamu’An?rippanitc, kuna vura pa’a‘tcip i-hyan va; ’u;m vura 5 stick off around the sides. And one [the pistil] grows up in the middle, it grows out of the ovary, which has 2 cells. Two little round things [cells] sur- mount each stamen filament, but the middle one [the pistil] has an undivided head. Anthers and stigma are peeking out of the flower. yitté-patc pamuxv4’*. ’[érih4’4-- tcip ’uvé-hriccukva pamuxva4’*. The common term for honey is picpicih?a’*f, yellow-jacket excre- ment, the term for the yellow jacket, picpicci’, having been extended to apply to the white man yellow jacket, 1. e., the honey bee, and the yellow jacket’s food is extended to the honey bee’s food. Of the honey in a flower, however, an old Indian volunteered merely: Vira ’u;m kite ’ikpihan, ’ar u’iftakanké-tti’, it is just strong tasting, it is sticky. It was stated by the informants that tobacco flowers have honey because they know that other flowers have. In this statement they 3 Or ’uvé-hetrovhiti’, both mg., it sticks off. 36 The stamen frees itself from the wall of the corolla approximately halfway up from the base of the corolla. 37 Not distinguished in name from the stamens. 58 BUREAU OF AMERICAN ETHNOLOGY (BULL, 94 are correct, although the honey is scant and is secreted at the base of the corolla where access of insects to it is prevented by the slender- | ness of the tube. ’Ihé-rahe-ériha ’u;m su? ’upicpicrihra-fhiti’, tobacco flowers have honey. a’. Pahé‘t ’ukupe-érihahahiti pe-ériha’. (PHASES OF FLOWERING) Of the phases of flowering may be said: Piiva xay vura ’uruha’, it has not budded yet. Y4:n vur ’u’truhiti’, it is starting in to have buds on it. Pamu’tru tu’tittittrihva’, its buds are bursting to flower. T6-érihaha’, or t6:ériha’, it is blooming. Kar uérihahiti’, it is still blooming. Té-vrarasur pamubériha’, its flowers are falling off. ’A-pun té-vrarasut, they are falling to the ground. Taptffa:t pamuériha’, its flowers are all gone. To-vrarasuraffip, they have finished falling off already. k. Pa’thié (SEED) | ’Uhié, seed, is applied to all seeds with the exception of (a) the pits (i. e., single large seeds) of fruits (the native fruits having these being perhaps some 10 in number), pits being called ’as, stone; and (b) large edible seeds of the kind classed as nuts and acorns, also borne by perhaps some 10 species of plant, to such nuts the term xuntappan, which is usually translated as unshelled acorn, being applied. The cut-off tops of the tobacco plants, containing seed capsules with seeds in them, kept hung up in the living house for sowing in the spring (see pp. 89-91) are always called ’ihé-raha’thi¢, tobacco seeds, or ’ihé’raha’uhicikyay, tobacco seeds that they are fixing, although the tops include much more than the seeds. Pit is called as in English usage ’as, stone. Native pitted fruits and the compounded forms designating their pits may be listed in part as follows: Pan, wild cherry; ptinfas, wild cherry pit. Ptiaf, a kind of blue-colored berry, also called ’ax#4ypu’n, ground- squirrel’s wild cherry; puraf?as, ’axOayptinras. Fa’*0, manzanita; f46?as. ’Aptnfa’*6, ground manzanita; ’apunfAéras. Faé?truhsa’, manzanita sp.; faéruruhsé’as. Paha-v, black manzanita; pahavras. | HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 59 In imitation of these and helped along by the English usage so also: Pi-cas, peach; pitc4as?as, peach stone. ’Aprikots, apricot; ’aprikéts?as, apricot pit. More than half the varieties of nuts for which the Karuk have names are acorns. Beyond acorns, there are only hazelnuts, chin- quapin nuts, and pepper nuts. XuntAppan is applied to unshelled acorn of all species of oak and to these three other species of nuts. Xiitic is applied to shelled acorn of any oak species, with or without xuntappan compounded before it, but when applied to shelled nuts which are not acorns the tendency would be to always compound xuntappan before it: thus, e. g., xunyavxtitic or xunyavxuntapan- xttic, shelled tanoak acorn; but ’afiéxuntapanxttic (never ’afiéxtiric), shelled hazelnut. Passing over the subject of acorn designations, which involves considerable terminology, we list the other species of nuts and their forms with xuntappan postpounded: Hazel is distinguished by two sets of designations, one derived from sun, hazelnut, the other from ’400i’'0, hazel withe. Thus hazel bush is called either strip (sur-, nondiminutive prepound form of su™n, here preserved; -’ip, tree), or ’aéidrippa’ (ippa’, tree). *sunxuntappan is never used, but ’afiéxunt&éppan is common for hazelnut. Sunyidéi’, chinquapin nut, app. thorny hazelnut (sun-, hazel nut; yi0éi’, probably connected with y400a’, sharp pointed); sunyiéih- xuntappan, chinquapin nut. Pah, pepper nut; pahxuntappan, pepper nut. When pepper nuts get old and wilted inside, t6‘si‘nha’, they are hazel-nutting, they are turning like hazel nuts, is said of them. Hazelnuts are usually dry and partly empty inside, hence the expression. "Thé ‘raha’thié, tobacco seed. ’Uhicha’, to go to seed. Of tobacco seeds is said: Tia‘ppitcasite pa’thié.*® ’*Ikx4nnamkunicitcas pa’thié. K4akum pu’ikx4ramkunichiruravsahata, ka‘kum kunic ’4mta-‘pkunicas. *Uhipibrippanite tu’urikku" va; k&:n po”’thiche;e sur. Xas to‘kké-citcasha’, pa’uhicpi-vichitcas.® Karixas tuvAxra’, paté‘m- tup. Karixas taxannahicite tumdtxa-xva pa’4ssipite. Va; vura pathic tuéaha-sha’, patumatntissaha’*k. The seeds are very small. The seeds are little black ones. Some of them are not so black, some of them are gray. 8 The seeds of Nicotiana are very small, few seeds being smaller. they are little developed when shed. % Or pa’uhicpfi‘vié, the seed bags, or pa’uhic?assipitc, the little seed baskets, or pa’uhicva:ssitc, the little seed blankets. #9 Or tumatnustitnus. 60 BUREAU OF AMERICAN ETHNOLOGY (BULL, 94 At the top of the tobacco stems they swell out round ones [the seed capsules] where the seed are going to be inside. bigger, the little seed capsules. ripe. Then they get Then they get dry, when they get Then after a while the seed capsules burst. Then the seeds scatter all around, when they burst. There are three expressions for seed capsule: ’Uhicva’*s, seed capsule, lit. seed blanket.*! ’*Uhicpiivié, seed capsule, lit. seed bag. ’Uptivichitchina‘ti patu’thicha”*k, it has little bags when it goes to | seed. Dim. ’UhievA'ssite. Dim. ’uhicpf-vichite.” ’Uhic?rassipitc, seed capsule, lit. little seed basket (’Assip, bowl basket). Of two seed capsules grown together resulting from coalescence of — flowers is said: ’Axxak ’uhicvazs ’upiktciskahiti’, two seed cap- sules are bunched together. Pa’uhicpiviciteas sure ’axdk- yain po”i‘éra yidbukanva pa’thié, hari kuyréka:n po’f‘éra yiédu- kénva pa’thic.“* Patomtup4- ya‘tcha”*k, kar umatxa-xviti’ pa’ubic su? udaor'inné ‘tak, pa’ thic ’apun tdé-vrafic. Patcimikunrthda‘mhe'caha”*k, {ppankam ’ikni-vkutihate tinih- ya’*tc, va: takunicvi't.cur, karix- as va: pa’thic tik’an, té-yva'y- ricuk, karixas takunmutpi-6va’. Inside the seed capsules the seeds are inside in two different cells, rarely in three different cells.*74 When they get good and ripe, the seed capsules burst, — the seeds fall to the ground. When they are going to sow them, there is a flat thing on top [of the seed capsule], they pull that off [with the finger], then — the seeds spill out onto the hand, ~ then they scatter them. a’. ’Uxrah?Pavaha’ (FRUIT) Any kind of berry is called ’uxrd:h, but this word can not be applied to pitted fruits, for which there is no general name, each being called by its own special name. ’uxrih, but the manzanita berry, with its pit, is to the Indians | not a berry. Thus the huckleberry is The diminutive of ’uxra4:h, ’uxn4hitc, has taken on the special meaning of strawberry. To express little berry one must say 41 Cp. mahyan4va’*s, paunch or rumen of the deer, lit. stuffed blanket. “Even in talking English a Karuk will say of seed capsules, e. g.: It was just hanging like little sacks all over. #8See List of Illustrations, Pl. 9, exceptional three-valved speci- men of N. bigelomi var. exaltata. HARR:NGTON] TOBACCO AMONG THE KARUK INDIANS 61 ’uxnah?anammahate. The compound ’uxrah?favaha’, lit. berry food, used originally of a class of Indian food (see p. 62), is now used to cover all kinds of White man fruit, as a translation of “fruit.” The tobacco having no fruit or berry does not employ the above words in its terminology. l. Pahét ’ukupa’ikk’trtprava- hiti’. ’A-pun ’tivraricrihti pamu’thié. Payux 7avahkam_ tu’dntapi- cri‘hva pa’thié. Mas va; taxdn- nahicitec patup4éri‘hk’aha’*k, karix’As va; tusakstru; pa’thié. Hari pui-ftihap ké-viira pa’t- hi¢. Va; kunipitti’: “H4-n ka‘k- kum ’ux4'tti pa’thié.” Ti-ppitcas pamusakstiru”, tcantea fkinicas, ’iffuni vira x4;s ké;samitcas. Patu’ikk’triprav va; vura ’ippan pa’thic ’ukntp- tihvate. Xas ’Axxa kitc vura pamuppiric papicci‘te tu’ ikk’t- ruprav. Tcémya:te ‘uwifti patu’iffa- ha’*k, taxAnnahicite vura tav4-- raras. GERMINATION Its seeds fall on the ground. The dirt gets over them. Then after a while, when it gets rained on, the seed sprouts. Sometimes all the seeds do not grow up. They say sometimes some of the seeds get rotten. Its sprouts are small, white ones, pretty near the size of a hair. Whenever it is just peeping out, its seed is on top of it. Then they just have 2 leaves, when they first peep out of the ground. They grow quickly when they grow, in a little while they are tall ones. 6. Payiétiva kuma’ippa’ ‘(CLASSIFICATION OF PLANTS) *[ppa’, tree. Also any plant, when the plant name is prepounded, thus ’ihé‘raha’ippa’, tobacco plant; mu‘tmutrippa’, buttercup plant. Pitic, primarily leaf, foliage, is used of any kind of plant, grass, or bush, with exception of trees. stood to refer to their foliage. derived pirick’inic, green. When applied to trees it is under- From its application to verdure is ’Atatura-n’nar, or ’atatura‘narappitic, vine. *Imk’4n’va, greens of any kind. ’?Asaxxé’m, moss or lichen of many kinds. Xayvi'c, applied to many kinds of mushroom. Tobacco is classed as pitic, although it is called by its specific name, ‘ihéraha’, and pitic is rarely applied. The compound ihé-‘rahappitic means tobacco leaves, or when applied to the plant is suggestive of contempt. Uncompounded ’fppa’ can never be applied to tobacco, but ’ihé‘raha’ippa’ is the common word for tobacco plant and is sometimes used for ’uhippi’, tobacco stalk. 63044°—32——_7 62 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 7. Payiétiva kuma’4vaha’ (CLASSIFICATION OF FOODS) Food is classed as follows: ’Arara(’a)vahé-cip, lit. best food, applied to salmon and acorn soup, regarded as the best food for Indians. M4-kam kt;k va’a4vaha’, lit. upslope food, applied to the meat of mammals and birds. 7A‘s va’Avaha’, lit. water food, applied to all kinds of fish. "Imk’anva’avaha’, lit. greens food, applied to greens of all kinds. Piric?Avaha’, lit. brush food, applied to all kinds of pinole. ’Uxrahravaha’, lit. berry food, applied to all kinds of pitless berries and to White man fruit. Tobacco is not classed as food. Neither is it classed as ’4n’nav, medicine, It is regarded as sui generis in Indian life. IV. Paht‘t pakunkup4’i-fmaéahitihanik pa’ipahahtunvé’*te (KARUK AGRICULTURE) 1. Va; vura kite mit pakun?théa-mhitihat pehé-raha’ (THEY SOWED ONLY TOBACCO) The Karuk were acquainted with all the processes of agriculture. Although they raised only tobacco, they (1) fertilized for it, (2) sowed it, (3) weeded it, (4) harvested, cured, stored and sold it. They did not till it, and their nearest approach to a knowledge of tillage was (1) that weeding was advantageous, and (2) that the breaking of the ground when digging cacomites made tiny cacomites which were in the ground come up better. For tobacco being the only cultivated plant, see the statements by Gibbs, page 14, and by Chase, page 22. For early mention by Douglas of the fertilization of tobacco plots of certain Columbia River Indians by burning dead wood, apparently referring to setting fire to brush and logs preparatory to tobacco sowing, see p. 21. 2. Pahfi:'t mit pakunkupa’ahic’h- vahitihat Panu; kuma’ara‘ras ’u;mkun mit vura pupl$ytro ‘ravutihaphat, pumit ’ikyttri-htihaphat, puf4-t vura mit ’uh04-‘mhitihaphat, va; vura kite ’ihé‘raha’. Va; mit vura kite kunkupfttihat pakun?ahic- rihvuitihat papiricrizk yiééuku- né‘k, yaktinva ’u:m yé:pe ’v iti pako‘kf4-ttcas. Va; ’uzm yépe ’wi-fti pappt- hié, “iramxit, kunippénti ’iram- mit.} Karu passttip, passarip kum4’i’i takun?a‘hkaha’*k, ’axak- harinay ? xas_ kunicti‘kti’, va; ’uzm yépca’, saripyé-pca’, tusak- HOW THEY USED TO SET FIRE TO THE BRUSH Our kind of people never used to plow, they never used to grub up the ground, they never used to sow anything, except tobacco. All that they used to do was to burn the brush at various places, so that some good things will grow up. That way the huckleberry bushes grow up good, the young huckleberry bushes, they call them ‘iramxit. And the hazel bushes, when they burn them off for hazel sticks, they pick them * Any kind of a young berry bush. 2 They burn the hazel brush in summer and cut the ‘‘sticks”’ the second summer afterwards. 63 64 nivhayatcha’. Karu papanytrar va; ka:n kun?fahicri-hvuti’, yan- tcipk’am xas kunfictu‘kti ku- mapimnan’ni, ’ahvarakki:sra’,’ karl papanytrar kunfictt‘kti’. Pe-kravapuhrippa karu pata- kun?rahku”, yaktinva ’uzm yé-pe ’wWifti pe-kravappu’. Mérninay yizv kun?ahicri-hvuti’. Hari xunyé:pri;k karu kun- fahicri‘hvuti’, xay piricri:k pa- kuntifike:c paxuntappan. Pu- xttihap kir wink’a pux"ite, kun- xuti x4y ’w’izn pa’ippa’. hati Karu va; mit k’4:n kunfahicri-hvitihat pi’é°’p, tam- yur mit kuniky4‘ttihat, pAttazy takunm4ha:k ’4:pun paxuntap- pan, xunyé‘pri’'k, kun?ahicri-h- vutihat mit. Vura ’uzm pu- ’ahicri‘htanma-htibap. Fat xa4s vira kum4’1’1 kun?ahicri-hvuti’. Karu pak4é:n pe‘hé-raha kun- ?tih@a‘mhe’*c, va; karu kun?Ahic- ri-hviti’. Va: ’uzm pavura y4- kicci’'p paké:n ’ik’ukattay, va; ’uzm ta:y ’4mta’*p, pek*’ukat- ta:y tu’ink’4ha”*k va; ’uzm tary pa’amta:p ’4pun. Va: ’uzm yAv ’A-pun pa’amta’“p, idariprikyuka- "ink’titam, va; ’uzm ’axvahahar po’ ink*uti’. Pimna‘ni = pak un?ahicri-hviti papiricri’'k, pe-vaxrahari, kari, va; kari paya;kpa’ahicri;hva, pic- yavpi‘c kari paptivapaéri’. Pa- ‘araram4‘kkamninay pakun?ahic- ri-hvtti’, BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 two years, then they are good, good hazel sticks, they get so hard. And the bear lilies also they burn off, they pick them the next summer, in July; that is the time that they pick the bear lily. And the wild rice plants also they burn, so that the wild rice will grow up good. They burn it far up on the mountains. And sometimes they also burn where the tan oak trees are, lest it be brushy where they pick up acorns. They do not want it to burn too hard, they fear that the oak trees might burn. And sometimes they used to set fire there long ago where they saw lots of acorns on the ground, in a tanbark oak grove, they made roasted unshelled acorns. They do not set the fire for nothing, it is for something that they set the fire for. And where they are going to sow tobacco, too, they burn it, too. It is the best place if there are lots of logs there, for there are lots of ashes; where lots of logs burned there are lots of ashes. Ashes are good on the ground, where fir logs have burned, where pitchy stuff has burned. It is in summer when they set fire to the brush, at the time when everything is dry, that is the time that is good to set fire, in the fall before it starts in to rain. At different places up back of the people’s rancherias they set the fires. 3 They burn the bear lilies in summer and gather the grass stalks the second summer afterwards. | HARRINGTON] Vira ’ihé-raha kite ’Gh6a4-mhiti- hanik. Piccizp va; ka:;n takun- Pahic mafuk, pimn4'n’ni, pimn4-ni k’a:n takunrahié, ‘ikk’Gk takun- Pahku”". Puku'sra té-ntihap pa- kun?éhko-tti’. Harivurava vira pakun?4hk6ti’, pimnan’ni. Pa- vura maruk kunifydikkuti’, pa- picci:tc takinma yak ’ihera- ho: @amhitam, pay4*k takunma, va; ka:n takun?ahku; pé-kk’ik. Karu va; kari patapas?Apsun paméruk takunfivyithra’, kun- fipitti va; karu vura kumé’i’i pakun?ahicrihvutihanik, pa’Apsun va; kunkupé-kk*4rahitihanik. Ka‘kum pakuma’ippa va: kari yé‘pea patamit ’u’ink’aha’*k, va: kari yé-pea to-ppif. Kuna vura ka‘kum pakuma’ippa patu’{n- k’aha’*k, vara tak6‘:, pukikku;m va; ka:n yié ‘iftihata.* Pafao- 6i:p vura pupi‘ftihara yié, patu- inmk’4ha”"*k, pataxx4ra va’ippa va; ’u:m yi;v yépe wifti katu. Xunyé:p karu puy4vhara, patu- imk’4ha”*k, va: vura_ tu’iv pa’ippa’. Patakun?ahicri-hviti- ha’*k, kunxtti x4y ’u’in pa’ippa’. 3. Vura nik mit va; kun?4-pun- mutihat pa’thic w’iffe’®c. Nu; vira pakuma’4ra‘ras vura pufa4‘t ’thic ’ipcartktihaphanik, xa‘t m&ruk kunifytikkutihanik. Kuna vura va; kun?a-punmuti- hanik pa’4ra’*r, hovy vurava pa’t- hic po-kyivicriha’*k, va; vura ikki:te ’w’iffe’’c, kun?4.punmu- tihanik vira va’*. Kun?é‘pun- mutihanik vura nik pa’thic nik vura kunsénpi‘évutihanik paké-k- fa-ttcas. TOBACCO AMONG THE KARUK INDIANS 65 Tobacco was all that one used to sow. First they set fire up- slope, in the summertime, in the summertime they set fire there; they set fire to logs. They do not go by the moon when they burn it. They burn it any time, in the summer. When walking around upslope first they see a good place to plant a tobacco garden; when they see a good place, they burn the logs. Then too the rattlesnakes go upslope; they say that that also is what they set fire for, to kill snakes that way. Some kinds of trees are better when it is burned off; they come up better ones again. But some kinds of trees when it is burned off disappear, another never comes up again. The manzanita, another one does not come up, when it is burned off. An old tree bears way better, too. And the tan oak is not good when it is burned off, the tree dies. When they are burning, they are care- ful lest the trees burn. (THEY KNEW THAT SEEDS WILL GROW) Our kind of people never used to pack seed home, I do not care if they had been going around upslope. But the people knew, that if a seed drops any place, it wil maybe grow up; they knew that way. They knew that seeds are packed around in various ways. * Or pi-ftihara. 66 Hari ’axm4yik vura fatta:k takunma va, vura ttay pAta- yi6, xas sue patakun?é-pvakuti. Yanékva vira ’ujm tazy sit?. Hari va; ka;n vura muppi‘matc takunma ’akéiptunve-tcivAxra’ ’4-pun ‘idivéanénstituk. F4-t va; vira va; pava: kupittihan, man fat axra’s. Vura fa:tvava viira pava; kupittihan, sur ’idiv@ané-n- siruk usanpi‘éviti’. A. ’Atikré-npikva Pikvahahirak karu vura vo‘ktp- hanik ’Axré‘s, va; kan karu vura vo'‘kupha‘n’nik, kari kar Ikxaré-yavhanik, ’i:pva’ama4yav usdraddunatihanik, ’us4radéunati- hanik. ’A’ikrén ’u;m Ticra‘m ’usd‘nsipré‘nik pa’i‘pva’améyav, mutca;s ’upikyé-hanik. ’Uppé-n- tihanik pamittca’*s: ‘“XAéy fazt ik ’umma pe’’Amti pananihré-ha, pa’i‘pva’amayav, x4y fa:t ‘ik "Imma pe’Aamti’. Viri va; ku- m&’7’i pamméruk xas ’u’4‘mtiha- nik, méruk xas, ’Axra's. Va; vur wifci‘prinatihanik, paké-kkaninay ’uvurayvutihanik, va; vura k4:n kite pa’u‘pva’amayavhiti’, paka:n *uvurayvutihanik. Karu patta’’s, “Iccipicriham4m kite ’uta‘shit’. Va; vura ka;n kite ’wippanhi‘ti’, ya-mvannihite ’urm vira purafatta’*k. Kartim- fink’am ’uzm vura puffa;t ’iéy4- rokkirtikam. Kuna vtra ’uzm ’apapasti;p kite po-ta;:shiti’, ko-k- kaninay vura kuma’araram4‘k- kam. Karukktikam ’u;m teavt- ra yi'v, tcavira hé‘y variva vuia, ’Iccipicrihakam ki‘kkam kite. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 Sometimes they see at some place a lot of Indian potatoes, and then they dig in under. Be- hold there are lots underneath. Sometimes nearby there they see lots of wild oat straw under the ground. It is something that is doing that, maybe a _ gopher. Something is doing that, is pack- ing it around down under the ground. (THE STORY ABOUT SUGARLOAF BIRD) And in the myths Gopher did that same thing; he did it already when he was an Ikxareyay yet, he packed ’G-pva’am4yav [tubers] around; he packed them around. ’A’ikré’*n brought them in from Scott Valley, he brought some in for his younger brother. He said to his younger brother: “Do not let my wife see you when you are eating the ’i-pva- ’amayav, do not let her see you eating them.’’ And that is why he used to eat it upslope, upslope then, Gopher. It came up, every place he went; those were the only places where there was ’ti'pva’amaéyav, the places where he went. And the soaproot, only up- slope of Ishipishrihak is there soaproot. That is as far as it goes, there is none just a little downstream [of Ishipishrihak]. On the Katimin side there is none, on the other side of the river. Only on one side of the river there is soaproot, along every place upslope of the ran- cherias. Upriverward it just runs far, I do not know to where, only on the Ishipishrihak side. HARRINGTON] B. ’Iéyarukpihrivpikva, paht‘t ’uktiphé‘n’nik, karuk ’uné- vanik, pa’4pun uvytfhicrih- tihanik pamusarahriytityut ‘Téyarukpihri;y ’uzm_ vo-xts- san’nik: ‘“Hé-y if pattce;te nip ké-vicrihe’’c. Tcimi va; vura pecké-c kan?aho‘kkin. Karuma kunipitti tazy takunifcip. Pe-k- xariya‘fappi‘ttca. karuk. Fat ata xakka:n panupké-vicrihe’’c. Tcimi k’an?4hu”". Tcimi k’an- Pappivan.© Kaéaruma na, kar Ikxaré-yav.” ’U@ittitmti vita, pava; kunipitti’, paké kaninay ticra‘m ’utd-yhiti’, viri va; vura kunipitti ’axyarava paticra;m pa ifappi‘ttca’. Taittam va; kite ’upicvittu- nihe:n pamuvikk’apu’.® Sara kite ’u0Ann4amnihanik pamuvik- k’apuhak, karu pamu’thra’*m. Karixas po‘4ho-n’nik. Xas vira vo’ aho-ti’, vura vo’ 4rihra‘n’nik. Va; vura kite uxtti’: ‘“Hé-y ’ata panimm’fhe;c paticram.” Viri k6‘kkaninay vur uptinvutihanik po‘pinvaramhina‘ti’. Viri k’6‘k- kaninay, po‘pinvutihanik va; vur ukupa’ifci-prinahitihanik pa- xunyé’*p, paké-kkaninay pamt- sar u’a‘mti’, pamusarahriyttyut pa’4&pun ’uvyihicrihti’. Tcavura tayizv wim. 7Ax- may vura xas ’utv4-v’nuk, Xé-pantippan.’ Viri pakkaéruk ’utré6viti’. Y4anava vo-kupitti’,® TOBACCO AMONG THE KARUK INDIANS 67 (THE STORY ABOUT ACROSS-WATER WIDOWER, HOW HE WENT UP- RIVER DROPPING ACORN BREAD CRUMBS) Across-water Widower thought: ‘J do not want to be trans- formed alone. Let me _ travel along the river. They say there are many Ikxareyay girls being raised upriver. J wonder whom I am going to be transformed along with. Let me go. Let me look for them. I am an Ikxare- yav, too.” He had heard said that there were flats scattered all over, and that those flats were full of girls. He just took down his basketry quiver. He put nothing but acorn bread and his pipe into his basketry quiver. Then he trav- eled. He was traveling along, he was walking upriver. All hoe was thinking was: “‘I wonder where the flats are.”” He rested everywhere at the people’s rest- ing places. Everywhere he rest- ed, Tan Oaks came up from it, wherever he ate his acorn bread, wherever the crumbs of his acorn bread fell on the ground. Then he was far along. Then all at once, at Xepanippan, he looked over. He looked upriver direction. Behold they were dig- 5 For the Ikxareyay maidens that he has heard of. ® From where it was hanging up or tucked in. 7 Place on the old trail, upslope of Camp Creek. Patcvanayvatc- fahit am, a New Year ceremony fireplace, is downriverward from this place. 8 Or: va; kunkupitti’. used in this construction. Both s. and the more grammatical dpl. are 68 ’apxantahko‘sammitrax pakun- Pfi:pvana.ti’. Karix4s wxxts: “‘Na; kar Ikxaré-yay. Tcimi k’animm’tissan.”’ Uxxus: ‘“Ka- ruma va; Papanamnihticra’*m.”’ Karixas ki:k’u’i'm pakun?ti‘pva- na‘tihitak. Karixas ’4‘tcip ® ki:k ‘Wim, as kan ’u7’im. Xas ’"4-pun ’udearic pamuvikk’apu’. Karixas uxxus: ‘‘Tcimi ’A-tcip kYanikri-crihi’.””, Xas xAkkarar ’upakavnti‘kvana”,” pa’ifappit- tea’. Karixa4s'*kunpi-p:’' “‘Hes* tanuvi‘ha’. Hé-y ‘Ikxaré-yav tcaké‘haha tu’aramsi‘p?” Xas yidé upi‘p: ‘‘He:, tanutcakkay.” Karixas taxannahite karixas ux- xus: “‘Tcimi k’an?4hu™. Puya if takanatcakkay.” Karixas ’w’aho'n’nik. Vitra vo’4ho'ti’. Karix4s vo'kupitti po’4hé'ti’, paké‘kkaninay ’upti‘nvaramhiti’, viri va:k 6‘kkaninay vura ’ukri‘c- rihti’. Mé-kva pamu’thra;m tu’é-6rictk, karixas tuhé*r. Kar- ixas pamu’Amkinva kuna tu’é‘6- rictk. Sara pamu’4mki-nva- hanik. Vura vo‘kupitti po’4- hot’, “va: vura kite uktpitti paké-kkaninay ’upfinvaramhiti k6-kkaninay vir uhérati’. Karu pamussara tt’av. Va: vur uku- pitt’, ’ukupa’ifci-prinahiti pa- xunyé’*p. Viri po-divicri‘hvuti pass4ra po”’a'mti’, virl va: uku- paw ifci:prinahiti paxunyé’’p, vaz pakunipitti’, paxunyé’’p. Yi- vura yuruk kariv4ri ttazy pa- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 ging, all of them with new hats on. Then he thought: “I am an Ikxareyav, too. Let me go and see them.’ He thought: ‘“‘That is the Orleans Flat.” Then he walked over toward where they were digging [roots]. Then he went to the midst of them. Then he got there. Then he laid his basketry quiver on the ground. Then he thought: “Let me sit down in the midst of them.” Then he put his arms around the girls on both sides of him. Then they said: ‘‘Ugh, we do not like you. Where did this so nasty Ikxareyav come from?” Then one of them said: ‘‘Ugh, we think you are nasty.” Then after a while he thought: “I would better travel. They think Tamsonasty.” Then he traveled again. He was traveling. He was doing that way, travel- ing; at all the resting places everywhere he would sit down. Then he would always take out his pipe and smoke. And he would take out his lunch, too. It was acorn bread, his lunch. He did that way when he was traveling, all that he did was to smoke at all the resting places. And he would eat his acorn bread. And it was that Tan Oak trees came up. When the bread dropped in little pieces as he ate, Tan Oak trees came up, that is what they say, Tan Oak. There are still lots of Tan Oak trees way downriver. Across-water * Of the girls who were strung out standing and sitting as they were engaged in digging roots. 0 As he sat down between two girls. HARRINGTON] xunyé’*p. Vura ’u:m k&-rim uxtti po’4hé-ti ’[éyarukpihri’'v. Po’aho'ti? va; vur uxtti: “Vira puk4: na’fpaho-vicata. Tamit kanatc4kka’*t.” Vaz miurax vir uxdti: ‘“Vura pukaé; na’ip ’ahé-vicara, Papanamnihti- cra’*m, panipnfii-ppaha’*k.” Vur ut6‘xvi.pha’. Va: ‘tpa‘n’nik *Téyarukpihri’v :‘ ‘Panamnih?asik- tavans& vura ’araratcakaya'n- sihe’’c, paya'stéar vw ’innfcri- ha’*k.”"" Va; kunki-pha pici-te pakunmah, ké-vira ’Gpas kunyub- siru”,” ké-va kuntcakkay. Xas ’udittimti ’Aéidufticra:m™ karutta:y pa’ifappittea’. Viri va; k4:n po‘v4-ramuti’. ‘‘ X4-tik va: kuna k4:n kanatcakkay.” Teavura tayizv ’wairm. Kdk- ku:m va; k4:n vo-ki:pha’, kik- kuzm va; k&:n vo'ktpha’, ’ax- may vura xas_ ’utvd-vnuk." Yanava strukam kunic ’u6ri‘kva paticra’*m. Va: mtirax uxxtiti’: “Na: kar Ikxaré:yav.” Karixas ki;k wim. Karixfs uxxus: “Kaéruma tani’ivm Pa’aéibuf- ticra’*m.”’ YAnava vura ’axyar pa ifappi'ttca’. Karix4s uxxis: “Teimi k*’iz;k kAn?ti‘m’mi.” Karixas ki:k wim. Y4:n yimmiusite ’wimmiti’. Tama ké-vira ’in kunimm’issti’. Yié- 6umas upitti’: ‘‘Na: ’uzm nani- *avanhe’*c.”” X4s uxxus: ‘Naz hinupa kite "Ikxaré-yav.” © Xas TOBACCO AMONG THE KARUK INDIANS 69 Widower felt bad when he was traveling. As he was traveling along that was all that he was thinking: ‘‘T am not going to pass through there. They thought me nasty.” All he was think- ing was: “I am not going to pass through Orleans Flat, when I go back downriver.’”’ He was mad. That is what Across-water Widower said: “‘Orleans women always will be thinking that any- one is nasty, whenever Human comes to live there.’”’? They did that way, spit, they thought he was so nasty. Then he heard that also at Aéidufticram there were lots of girls. Then he was heading for that place. ‘“Let’s see if they think I am nasty again.” Then he got far. He did that same way again, did that same way again, all at once looked over. Behold it looked as if there was a flat right under him down- slope. He just thought: “I am an Ikxareyav, too.” Then he walked toward there. Then he thought: ‘I have reached Aé@i- §ufticram.”? Behold it was full of girls. He thought: “Let me go over there.” Then he went there. He walked on a little way. They all looked at him. Each said in turn: “He will be my husband.” Then he thought: ‘‘Behold I am the only 1 Orleans and Redcap girls had the reputation of being proud, rejecting even rich suitors from other parts. 2 Just spit saliva out on the ground in disgust, as he sat there between them. 3 The flat at Doctor Henry’s place at Happy Camp. 14 As he had done on reaching Orleans Flat. 46 Referring to his sudden seeming good luck. 70 ka:n ’ukricc. Yi-mmiusite vur uéaric pamuvikk’apu’. Tcavura ktimate;te pé‘kx4ramha’, x4s va; vura k&:n kunikvé-crihvana’*. Hi: tcimi viira po”’inne’’c. Tca- vura x4kkarari vura poé:ptira'y’- va. Payk’ukmas upitti’: ‘Na; pay ’6k ni’Assive’’c.”*® Viri vo'ki‘pha pakunip@imectru”, pa- kun?asicri-hyana’*. Teavura ki- mate;te ” hit va; vura tu’in *Téyarukpihri’'v, kunic t6:ktha’. Nikik té6-xus kiri nikvi'tha’. Va; kite xts ’wiruvé6‘ti Panamnih- ticra’*m. Va; kite uxxtiti’: “Kiri nipvé‘tam.”’ Ka:zn ’uym y4:n vur ustppa‘hiti’. Xas *ipénvana’®: “Tanipvé:tam. Na; nixxtti na: vura naniifra:m ni’ipmé’’c.” Ta ittam pamuvikk’ap upé‘ttcip- re‘he’*n, to:pv4:‘tam. Viri pas- saru ki;k ’upéittim’ma. Viri paku;k ’upé@itti‘m’ma.'® Va; kite po-xaxana'ti’, pakun?fivunti’. “Na: vuira tanipv4tam.” Kite uxxtiti’: “Na: vira tanipv4 tam.” Va; kite kunipitti: “’I-, nanu’avan to:pvé‘tam,” pakunrivunti’. Ta’ittam kikku;m vura vo- fppahohe’*n pamitv o’Aho’°t. Kiuikku;m vura varihu;m u’ippa- hu”. Vura hié-tva twin. Vura t6‘kktha’, po’ ah6-ti’. Tcavura yi;v tu’itpma’, yi:v twitpma’. Tcavura tcim ’u’{:p- 6 Gesturing at positions near Across-water Widower. right there in the flowery field. BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 Ikxareyav.’’ Then he sat down there. Beside him he laid down his basketry quiver. Then in the evening, when night came, they all stayed there. He did not know what to do. Then he looked to either side of him. They were saying in turn: “I am going to sleep here.’”? Then they all lay side by side when they slept. Then in the night Across-water Widower did not know what was the matter with himself, he felt sick. He tried to go to sleep. He just kept think- ing of Orleans Flat. He just kept thinking: ‘I want to go home.” It was nearly getting morning there. Then he told them: “I am going home. I think I will go back to where I was raised.””? Then he picked up his basketry quiver, he started home. Then he listened in down slope direction, listened in that direction. They were all crying, crying for him. “I am. just going home.” He just thought: “T am just going home.”’ They were just saying: ‘‘Oh, our hus- band is going home,” as_ they were crying for him. He went back down by the same road by which he had traveled [upriver]. He returned by the same road. He did not know what was the matter. He was feeling sick as he walked along. Then he got far back, he got far back. Then just before he got They slept ’ In the early night, after he lay down. 8 As he was climbing the hill by Doctor Henry’s place. HARRINGTON] mé‘c Panamnihticra’*m, xas ux- xus: ‘Tcimi ’6°k tanikri-crihi’, tcimi kYanihé’*n. ’Ick%i vara va: ka:n nvippahé-vic. Tcimi k’ani- hé’*n.” Karixas uhé’*r. Xas ux- xus: “’U:0 vari vura ni’ippahé-- vic. Xas po'pihé-ramar, ‘'Tcimi k’an?ippahu’”". Nani ’ifra:m vura ni’itpmé’’c.”” ~—‘Viri pam4‘ka pay ukti-pha’.” Yanava vura va: kunrfipvana‘ti’. Viri pax4nna- hicite uhyarihit. Karuma ’ip uxussa’*t: “‘Vura ’icki ni’ipahé- vic.” -Viri tax4nnahicite vura kunie tuytinyti‘nha’. Mu’avah- kam xas kunic pakun?tivrin- nati’, pakunpaktri‘hviti’, pak- un?i‘pvana‘ti’, Song by the Orleans maidens Mea i hh Bey "IT: nani’4van, T6‘kparihrup, ’léyarukpihri’'v. *Uxxus: ‘Na: viira nani- ifra:m ni’itpmé’’c, na: vura pu- m4‘ka né-trippa‘tihé-cara. Tahi- nupa puna’i‘pmara.”’ Vura té-x- rarati_ kite. “X4tik nipara- tanma‘hpa’,” va; vura kite uxxts. Karixas ’uparatanma‘hpa’. Pap- piric tu’axayteakki¢é.24. Tu’tim- tet nkiv.” SAi-‘mvannihite xas TOBACCO AMONG THE KARUK INDIANS 71 back to Orleans Flat, he thought: “Let me sit down here, let me take a smoke. I am going to walk back through there fast. Let me take a smoke.” Then he smoked. Then he thought: “‘T am going to pass around river- ward as I go back.’’ Then as he finished smoking, [he said:] ‘I would better travel. J am going back to where I was raised.” Then he looked upslope back of the flat. Behold they were dig- ging. He stopped and stood there for a little while. He had thought: “I am going to walk fast.”’ For a while it was as if he was crazy. It seemed as if it was on top of him when they mounted in the high parts of the song as they sang [root] digging. Song by the Orleans maidens lee aa ee Oh, my husband, Is walking downriver, Across-water Widower. He thought: ‘‘I am going back to where I was raised, I am not going to look upslope back of the flat. I can not get back home.’ He was just crying. ‘‘Let me turn back,”’ was all he thought. Then he turned back. He grasp- ed the brush. He pulled it out. He fell back downslope. Then 19 Am going to skirt the flat on its outer or riverward side so as to avoid the supercilious girls. 0 Viri pam4k utrippa‘ti’, looked upslope back of the flat, is omitted, but understood, here. 1 'To keep himself progressing upslope when he felt his sudden weak spell. #2 He pulled the bushes that he was grasping out by the roots, so strong was the formula of the Orleans girls to make him return to them. 72 tupikyivic. Karix4s uxxus: ‘Na: mit vura takanatcdkka:t ’6’°k.” Kaé;:n ’uzm ytinnikamite po-pik- fi-kra’*, vura tapu’ah6‘tihara ku- nic. ’Apsi; karu vura to-mfira- hina’®, Xas -k4:n wi-pma’.* Vura va; kunpaktrihviti pa’ifappi- tea’. Xs yidea pamitva in kun- teakka’*t, yiimmusite y4:n w’ip- pahé:ti’, tamé‘kftkkira’*. Xas uppi‘p: “’I:, nani’4van ti’ippak. Karuma mit na; va; nixtissa’t: ‘X4:t hé-y variva ’i’u’"m, va; vura ’ippake’’c.’” Xas ‘léya- rukpibri;-v uppip: ‘‘Tc#ém, na: vura ’izm x4kka:n nupké-vicri- he’’c.” Viri ’uzm va; ’l6yaruk- pihrizv ’uzm vo-kipha'n’nik. Xas upa‘n’nik: “Ya-srara hinupa vo-- kuphé’*c. ’AsiktAavazn tutapkfi:p paha”’*k, ’uxxussé'c, ‘tAni’!v,’ Ya'sPata.” 4. Kina vira mit puh4ri ’thic ipeé nmiutihaphat Purafé‘t vira karu kuma’thic ud mhitihaphanik, vura ‘ihé‘ra- ha’thic kite kuniky4-ttihanik. Purafat vura karu kuma/’thic imn4k ta-yhitihanik, vur ’ihé:ra- ha kitc, ’ihé‘raha’thic vira kite. ‘Terfhar karu vura pu’f‘nné‘k ta-yhitihanik. Paxi-ttitcas kitc ’uzmkun vura tav * kunriky&-tti- hanik, kunvi-ktihanik pe-érihar ’ammi”"k, ’aksanvahite, kar ’ax- pahé‘knikinatc, karu tiv?axnu- kuxntikkuhite, xas va; ytppin BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 he thought: ‘‘They made out I was nasty.”’ As he was walk- ing up the hill a little downriver {of them], it seemed as if he could not walk. His legs were bother- ing him, too. Then he went back there. The girls were sing- ing. Then the one who had said that he was nasty, before he had gotten back close yet, put her arms about him. Then she said: “‘Oh, my husband, you have come back. I thought: ‘I do not care where you go, you will come back.’” Then Across- water Widower said: ‘All right, we will be transformed together. ”’ That is what Across-water Wid- ower did. Then he said it: “Human will do the same. If he likes a woman, he will think, ‘IT am going to die,’ Human will.” (BUT THEY NEVER PACKED SEEDS HOME) And they never sowed any kind of seeds, they operated only with the tobacco seeds. And they never had any kind of seeds stored in the houses, only the tobacco, the tobacco seeds. And they had no flowers in the houses either. Only the children used to make a vizor, weaving the flowers with string, shooting stars, and white lilies, and bluebells, and they put it around their fore- heads. Flowers also the girls 3 The formula of the girls was too much for him. He turned and walked back to the Orleans girls. The stems of the flowers are twined with a single twining of string, just as the feather vizor used in the flower dance is made. HARRINGTON] Pe‘érihar karu paye Ti- takunpwt‘hkin. kunpaéra‘mviiti-hva * paxvui‘hsa’, ’idéasuppa; kunpaé- ramvitihva’, karu k&akkum ’uzmkun kuntavtichva yuppin. Puw’impit‘tctihara ’10astipa’®. Takunpitcakuva’*n, paye‘ripAx- vir‘hsa’. 5. Pahét pakunkupittihanik x4;s vura kunic ’ix4yx’aytihaphanik Va; vura kite pumitkupittihap- hat, pumit *ikx4yx’a-ytihaphat, va; takunpi‘p: Va; vura pa’am- tapyu;x nik yay. Kuna va; vura ni kun?a‘pun- mutihanik, pamukunvé‘hmii’"k 4 va; ka:n tazy ’wifti’, paka:n hitiha:n kunrfi:pvutiha;k pata- yi, va; kan yantcip tazy ’wifti’, pak4:n kun?é-pvutiha’*k. Va; kunippitti’ pakun?fi-pvuti- ha;k patayi6, va; yAéntci:p Kukku-m tay ’vitti’. .Ta-y ti:ppitcas” ’u’i-fti su’, va; mup- pi‘matcite patayi'6. Va; vura ni kun?4‘punmuti- hani k’47u, va; ’uzm yav pappiric ’avahkam kunidytruddunatiha’*k, patakunpth0a-mpimaraha’*k.”” Va; vura ni k’4ru kun?é-pun- mutihanik, va: ’uzm yav pappiric kunvitriptiha’k. ’Affer takun- vitrip, vaz’uzm pukikku;m pitf- tihata, pava; kuninni’ctiha’*k, payu;x ’ux”é‘ttcitchiti’. TOBACCO AMONG THE KARUE INDIANS 73 wore as their hair-club wrap- ping, wearing them as wrapping all day, and some of them wore a vizor on the forehead. It did not get wilted all day. They felt so proud, those girls. (PRACTICES BORDERING ON A KNOWLEDGE OF TILLAGE) The only thing that they did not do was to work the ground. They thought the ashy earth is good enough. But they knew indeed that where they dig cacomites all the time, with their digging sticks” many of them grow up, the fol- lowing year many grow up where they dig them. They claim that by digging Indian potatoes, more grow up the next year again. There are tiny ones growing under the ground, close to the Indian potatoes. They also knew that it was good to drag a bush around on top after sowing. And they also knew that it is good to pull out the weeds. Root and all they pull them out, so they will not grow up again, and by doing this the ground is made softer. 5 These clubs come from above the ear at each side of the head and are worn on the front of the shoulders. 5@ For illustration of vG’°h, digging sticks, see Pl. 11, a. *® These tiny ‘‘potatoes”’ are called by the special name xavin?afri’!. 27 See p. 9. 74 6. Va; vura kite pakunméhara- tihanik Pe-kxaré-yavsa’ Ko-vira va; kunkupittihanik, pahfit Pe-kxaréyav kunkupit- tihanik, va; kunkupitti’, xas pava; pakun?4‘mtihanik Pe-k- xaré‘yav, viri va; kite pakun- ramti’. Va; kinippé-ranik: “ Vé-k pay k’u’4mtihé’’c.” Pa‘kxaré-- yav ’4ma kun?4mtihanik, xti;n kunpattatihanik, ’4-ma xakka;n xan. Karu pufitcriz;c kun?a-mti- hanik. Va; vura pakunfthi-c- tihanik, Pe-kxaré-yav ’axaky4-- nitc vura kun?ippamtihanik, va; vura kite pakunkupittihanik. Pa’apxanti‘te pakunivyihukanik, xas va; kunippa-n’nik: ‘‘Ké-mic pakun?amti’, ke-mica’4vaha’, ’i- @ivdanéntaniha’Avaha’.” ’Atcip- han vura va’araras va; kitc papicci‘te kun?Pavanik pa’apxan- ti‘tc?Pavaha’. Viri pakunvictar vura kunvictar, pura;n kunippér: “Vurd ‘Ume amayay., 2s takunpi‘p: “Nik’at vira ’u;m pu imtihata, na; tani’av, passafa. Xas va; k6é-vira papihni-ttcitcas karu paké-vni-kkitcas x4ra xas kun?avanik. Nu; ta’ifutcti:mitcas pava; nu’4‘punmuti paiva; Pe'k- xaré‘yav pakunkupittihanik, va; pakun?é-mtihanik, pAimitva va; kinippéntihat pananttat 7i’'n. Viri va; vira nu; karu va; tapu- kinra‘mtihata, pamitva kinippé-- tat: “Ve: kuw’amtihe’’c.” Hit- héc pananu iffué va’iffapuhsa’. BUREAU OF AMERICAN ETHNOLOGY [BULL 94 (JUST FOLLOWING REYAVS) THE IKXA- All did the same, the way that the Ikxareyavs used to do. And what the Ikxareyavs ate, that was all that they ate. They told them: “Ye must eat this kind.” The Ikxareyavs ate salmon, they spooned acorn soup, salmon along with acorn soup. And they ate deer meat. And they claimed that the Ikxareyavs had two meals a day, and they also did only that way. When the whites all came, then they said: ‘‘They eat poison, poison food, world- come-to-an-end-food.” The mid- dle-aged people were the first to eat the white man food. When they liked it, they liked it. They told each other: “‘It tastes good.” They said: ‘‘He never died, I am going to eat it, that bread.” But the old men and old women did not eat it till way late. We are the last ones that know how the Ikxareyavs used to do, how they used to eat, the way our mothers told us. And even we do not eat any more what they told us to eat. And what will they who are raised after us do? 28 In the New Year’s ceremony there is little mention of deer meat in the ritual, but many observances regarding salmon and acorn soup. HARRINGTON] 7. Pahfii:t kunkupaméhahanik pehé ‘raha’ Viira va; Pe‘kxaré‘yay kunfp- pan’nik. Va: vura pappiric ku- nipcamkfré-n’nik, ké-vura va; fa;t pappitic, pananuppitic. Ké-vira va; pappiric kunippa‘nik ’Annav- he’’c. Viri va; pakunippa‘n’nik: “Va: Paya'stara kunrinakkfrit- tihé’*c.”’ Xas va; pehéraha’, yidea Pe'k- xaré-yav ’astizp ’upippAtcicriha- nik sah’ihé-raha’. ‘Kina vira YAstara ptva ‘ihératihe-cara, pasah’ihéraha’.”” Xas kikku;m yidé ’upipAtcicrihanik tapasrihé-- raha’. ‘Yasrara pay ’uzm vira va; pay ’uhé-ratihé’’c, pehé-ra- hayé:pea’ YArsrara ’uzm va; pay ’w’uhéa‘mhitihe’’c, pamuhé:raha’. Yas?fara mumma‘kkam ’u’tih- 64-mhitihe’’c, pamuhé-‘raha’. Ya- kin va: ’uzm ’ikpifhanhe’®c. Ya'stara ’uzm ’u’uh6a-mhitihé:c pamuhétaha’. Yaktin va; Ti'y- cip 7’upakkihtihé:c pamuhé-- raha’.”” Va: kunippa‘n’nik Pe‘k- xaré-yav. Yakuin ka‘kkum Tity- cip kunp4rihicrihanik, Pe‘kxaré:- yav. Viri va; kum4’i’i pe‘héaha’ kunrthea‘mhéti’, yakin ’u;mkun Pe‘kxaré-yav kunpipp4tcicriha- nik, Pe‘hé-raha’. 8. Paka:n kuma’f-pun va; mi takunxus va; k4:n panu’th- 64mhe’*’c Pé-kk’tka’ink’Gram va; yé-p- cé:cip ’wifti. Ticnamnihitc ’u;m vira pu’uhda-‘mhitihap. Maruk ipuitri:k xas pakunthéa mhiti’. TOBACCO AMONG THE KARUK INDIANS 75 (ORIGIN OF TOBACCO) The Ikxareyavs said it. They left the plants, all the plants, our plants. They said the plants will all be medicine. Then they said: ‘Human will live on them.” Then tobacco, one Ikxareyav threw the downslope tobacco down by the river bank. “But Human is not going to smoke it, that downslope tobacco.” Then again, he threw down another kind, real tobacco. “Human will smoke this, the good tobacco. Human will sow this, his own tobacco. Human will sow it back of his place, his own tobacco. Behold it will be strong. Human will sow his tobacco. Behold he will be feed- ing his tobacco to Mountains.” They said it, the Ikxareyavs. Behold, some of them became mountains, the [kxareyavs did. So this is why they sow smoking tobacco, behold the Ikxareyavs threw it down, the smoking tobacco. (THE KIND: OF PLACE CHOSEN FOR PLANTING TOBACCO UPSLOPE) Where logs have been burned the best ones grow. They never sow it in an open place. Upslope under the trees is where they sow it. 76 Xunyé.prizk ‘iptitri,k takun?th- hea-‘mha’. Pu’ippahastrukhata, ipahapiim vura, pemtcaxah rik-yvati’, va, kan pakunru- héamhiti’. Piricrizk ’uzm vura pu’uhé4 mhitihap. Pekk’uka- ‘ink’iram va, k&a:n payé'pe wifti, ’ar var wirti’ tirhca pamuppiric viri va; pe‘hé-raha’. 9. Pakuma’4ara;r pehé-raha ’u’th- 64.mhitihanik Vura puké-vira pa’ara;r uhda‘mhitihap pehé:raha’. Vura teimite ’uzmkun pa’uhéamhiti- hansa’. Payiééakan kuma’ifiv6a n- nan vura tcimite vura ’u;mkun pa’uhd4mhitihansa’. Pa’inna-k pa’arvarihravansa va; pa’ tih0am- hitihan pehé-raha’. Vura pe*hé- raha takun?thda‘mharaha’*k, vura ’uzm po-kara’é-di-htihap, mahfi‘tnihate vura patuvd‘tam, ’avippux, pu ’akdra vura ’a-pun- mutihata. Vura ’uzm ké-vira yiddukkanva pakun?th0a‘mhi- na‘ti pa’a”*r. Pay k%u k4ru ’uzm vura yidéuk mu’théa’*m. Vitra pu’axxak yittcaz;te ’uhé4-mhiti- hap. Maruk pamukunpakku- hitam, pamukunmétuk, va: k4;n pakunrihéa-mhiti = pe*hé-raha’. Pamuktin?u"p, pamukunriéiv- §A-nné’’n, va; ka:n pakun?tham- hiti’, vara ’uzm puyidduk uhé4m- hitihap ped?ara;nridivéd nné’*n. 10. Puyitteakanite hitfha;n ’ub- 64 mhitihaphanik Pi va; ka:n hitiha:n ’uh@4m- hitihap, h4é-ri yidukanva_ kun- puhéampiti’, yidukanva kunpik- ya'tti pa’uhdamhifam. BUREAU OF AMERICAN ETHNOLOGY [But 94 Where the tanbark oaks are, near the foot of a ridge, where there are dead trees. Not under the trees, but near the trees, where the sunshine hits them, that’s the place that they plant it. They don’t plant it im a brushy place. Where the log has been burned, there the best ones grow, grow tall, the tobacco has wide leaves. (WHO SOWED) Not all the men [of a rancheria] plant tobacco. A few only are planters. From a single rancheria only a few plant. It is the head of a family that is the tobacco planter. When they go out to plant tobacco, they never tell any- body; in the early morning they go without breakfast, nobody knows. All the Indians have different places where they plant. Each person has a different place. They do not plant as two partners together. Upslope, at their own acorn place, upslope of their own places, there is where they plant tobacco. That’s their own, that’s their land, that’s the place they plant, they do not plant in other people’s ground. (THEY DO NOT SOW AT ONE PLACE ALL THE TIME) They do not sow at the same place all the time, sometimes they sow at a different place, they make a garden elsewhere. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS rf 11. Hari ’umuk?rifk’ar pakun- (SOMETIMES THEY USED TO SOW Puhea ‘mhitihanik NEAR THE HOUSES) Karu h4ri mit vira ’iv?ith- And sometimes they used to k¥am kun?fth@a:mhitihat. ‘Iv- plant outside the living house. pim’matc, ‘’ikmah4atcra:m pi.- Near the living house, near the mate mit k’4r Wi-ftihat. Tap&n- sweathouse too it used to come pay nakicnakic”™ fin mit kuntay- up. But later on the hogs used varattihat, kari mit kunké‘hat to spoil them, and they then quit paihk’am kun?rtihda-mti’. Mi planting it outside. They used takunpi‘p: ‘“X4y k’ux4ptcakkic to say: “Do not step on the pe‘hé‘raha’.”’ tobacco.” 12. Kakumni:k va; kA:n ’uhda*mhiramhanik (SOME OF THE PLACES WHERE THEY USED TO SOW) The locating and mapping of the tobacco plots belongs to the subject of Karuk placenames rather than here. A number of them can still be located, together with Something in regard to the former owners. Some of them are identical with acorn gathering places. (See below.) A specimen of the kind of information still obtainable along this line follows, telling of two plots in the vicinity of Orleans. The tobacco plot upslope of Grant Hillman’s place, across the river from the lower part of Orleans, where the tobacco still comes up annually of its own accord (see pl. 10), was until some 20 years ago sown by and belonged to ’Asé‘so’? (Whitey), and Vakirdyav, his younger brother, both of K4ttiphitak rancheria (site of Mrs. Nellie Ruben’s present home, just upriver from Hillman’s). These men were Katiphira’4ra‘tas. The plot at the site of Mrs. Phoebe Maddux’s house at ’Asa@u- kin?évahkam, near Big Rock, on the south side of the river just above the Orleans bridge, and some 150 feet upslope, where tobacco also still comes up, was sown by and belonged to ’Uhri-v, alias "Imkiya’*k (Old Muggins) and Maryé:c (Rudnick), his son-in-law, of Tci-n’natc, the large rancheria at the foot of the hill there. They were Tcinatc?ara‘ras. ’Apsun, Old Snake, a resident of Ishipishrihak, had his tobacco plot at the big tanbark oak flat called Na‘mkitik, upslope of the deer lick that lies upslope of Ishipishrihak. The garden was among and partly under the acorn trees. Garden and grove belonged to him; other people gathered acorns there, but it was necessary to notify him before doing so. ’Apsu’'n even had a sweathouse at Na‘mkirik, which he used when camping there. 2? Or nakic. 63044°—32——-8 78 13. Tatyhanik vura_ pehé-raha *iknivnampi‘m’mate pehé‘raha- piftanmahapu ta‘yhanik vura ’arari’'k. Ta:y mit vur wifpi-évitihat 7krivramri‘k’amh, pehé‘raha’, kuna vura ptiva; mit ’ihrd’vtihapha’, pa’i-mukite vehé-raha’, papiffa- puhsa’. 14. "Ikmahatenampi‘mate karu vura ’upi‘ftihanik ’iftanm4ha- puhsahanik ’Ikmahatcrampi‘matc h&r wifti’, karu har ikmah4tcra;m ’avahkam. Pak&:n tu’iffaha:k pim’mate va; ’uzm vura kun- Pateitchiti’, kunxuti yé-pea’, @dk- kink’unic puxx*ite pamtssa’*n, va: ’u:m ka:n ’ikxaramktnic payu’'x, ’ikmahatcrampim’matce, va; ’uzm vura kunictu‘kti’. 15. ’Ahtay k’aru vur_ upitfti- hanik papiffapu’ ’Ahti‘y® mit k’aru vura tazy ’wiftihat. Va; ka:n pa’4mta:p karu kuniyvéccri‘hvuti’. Vura ’uzm puydvhata, puva; ’ihé-rati- hap takuniptay’va, ’4hupmi: kun?akko'tti’. Puxttihap § kiri va; nuhé’*r, kun?aé-yti’, pu’A-ptin- mutihap vura hé-yva_ pa’thic ’u’aramsi'privti’. 16. ’Axvidinnihak karu vura ’wiftihanik hati ’Axvidinnihak tapa:n har w’f-f- ti’. Nu; vira puva;kinxtti- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 OCCURRENCE OF VOLUNTEER TOBACCO ABOUT THE HOUSES Much used to be coming up every place about the houses, the tobacco did, but they never used that, the tobacco near the houses, the volunteer stalks. VOLUNTEER TOBACCO BY THE SWEATHOUSES Sometimes it grows by the sweathouse and sometimes on top of the sweathouse. When it grows around there, they like it, they think they are good ones, its leaves are very green there on the black dirt, by the sweathouse. (VOLUNTEER TOBACCO ON THE RUBBISH PILE) Much grew also on the rubbish piles. They throw the ashes there, too. It is dirty; they do not smoke it; they spoil it, they hit it with a stick. They did not want to smoke it; they were afraid of it, they did not know where the seeds came from. (TOBACCO SOMETIMES IN THE GRAVEYARDS ALSO) It even grows in the graveyard sometimes, too. We do not want 90 The ’ahtfi-y, rubbish pile, was usually just downslope, riverward — of the living house, a large constituent of it was ashes. the family excrementory. It was also — 31 For association of the tobacco plant with graves compare: “Tobacco plant grew from grave of old woman who had stolen HARRINGTON] hara kir wif ’axvid@éinnihak ’ihé-- raha’. Nu: ptiva nanty4-ha- hafa,” pa’axvid#innihak ’u’iffa- ha*k. ’Ahtpmiék takunitvi- tci‘p ® pa va; k4:n tu’iffaha’*k. Va; kunfippénti ké-mic, ke-mi- ca’ihé‘raha’, puyaharehé:raha’. Takunpip ké-mic_ pa’axviéinni- hak ’wi-ftiha’*k pe‘hé:raha’. Vaz vura ’uzm pu’ihératihap. Sixt im ki; kuns4nm6‘tti pa’thic kunxtti’. ”’U:mkun vura pu’ax- vidinnihak vira‘yvitihap. Pax- vidinih?fi-mukite takun?fi.maha’*k va; tapa:zn kan takunp4a‘tvar saruk ’ick’@’°c. 17. Hari vura maru kuniky4‘tti- hanik papiffapu’ Paxuntapan ’u’iffiktiha;k na- nihk’ismit, va; ka:n har ihé-ra mit ’tistiktihat, pahé-yva t6‘m- m4ha”*k, mit ’usanmé-ttihat pa- mukrivra’*m. Mit ’usuv4xra‘h- tihat. Pehe'rahapiffapu pe‘krivram- pim ’u’iftiha’*k, va; ’uzm vura pwiky4-ttihap. 18. Pak4:n mi takun?tihda-mhiti- hirak, va; k4:n ’upiftanma‘hti kari. Payém vura va; k4:n kar uitti’, pataxaravé'tta ka:n kun- Pahoa mhitihanik, x4:t karu vura kuyrakitaharaharinay vé-‘ttak mit kunké-hat pak4:n kun?th0a-mhi- ti’. TOBACCO AMONG THE KARUK INDIANS 79 tobacco to be growing in the graveyard. That is not right for us when it grows in the eraveyard. They knock it off with a stick if it grows there. They say it is poison, that it is poisonous tobacco, that it is dead person’s tobacco. They say it is poison, when tobacco grows in the graveyard. They never smoke it. They think that mice packed the seed there. People never go around agrave. If they go near the grave they, indeed, then have to bathe down in the river. (VOLUNTEER TOBACCO SOMETIMES PICKED UPSLOPE) When my deceased mother used to pick up acorns, sometimes she would pick some tobacco, any place she would see it, she used to bring it home. She used to dry it. The volunteer tobacco growing about the rancheria they do not pick. (VOLUNTEER TOBACCO STILL COMES UP AT FORMER PLANTING PLOTS) It nowadays still grows up there at the former planting plots, even though it has been 30 years since they quit planting it there. H4-4k’s blood,” Russell, Frank, the Pima Indians, Twenty-sixth Ann. Rept. Bur. Amer. Ethn., Washington, 1908, p. 248. “Tt is be- lieved that an enemy’s death may be caused by giving him tobacco from plants growing on a grave.” Goddard, Life and Culture of the Hupa, Univ. of Cal. Pubs. on Arch. and Ethn., vol. 1, 1908, p. 37. 3 Or Ptiva y4:hahata, that is not right. 3 Or takun?akku”. 80 Pava; ka:n tu’itnvaha’*k, pa- mitva ‘ihé-raha’uh§amhiramha- nik, va; karu vura kumaté-citc kite upi‘tfi kan, x4:t va; kan "Winva’. Pa’thic ata pu’ink*ttihata. ’Ata viira ’idiv0a- né‘nstruk ’ukrittuv, kud** papu- ‘{nkitihara. ’Uppifti kan kikku:m vura pataxx4ra vé-ttak pak4a:n kun?tihda mhitihanik. 34 Or kumé’11. BUREAU OF AMERICAN ETHNOLOGY vura. [BULL, 94 And when it burns over at the former planting plots, it just grows up all the more again too, even though it burns over. It must be the seeds do not burn. I guess they are under the ground, and that is why they do not burn. It comes up again itself there where they used to plant. V. Pahti:t pakupa’th04-mhahitihanik, karu pakunkupe:cttikkahiti- hanik pehé:raha’ (HOW THEY USED TO SOW AND HARVEST TOBACCO) 1. Pa’6'k ’ifivéané-nra’tcip vakusrahidvuy (THE KARUK CALENDAR) The Karuk harinay, or year, had 13 moons. Va; ’iéah4rinay itrahyar karu kuyrakki‘sra’, in one year there are 13 moons. Ten moons, beginning with the moon in which the sun starts to come back, December, have numerical names, although descriptive names tend to replace or to be coupled with several of these. Sometimes both numerical and descriptive name is mentioned in referring to double- named months. Thus ’[taharahan, Karuk Va(ira)kkucsra’; ’[ta- harahan, ‘Irakkicsra’; "Itaharahanki‘sra’, Karuk Va(’ir4)kki:sra’; or ’Itaharahanki‘sra’, ’Irakkicsra’, for designating August. The remaining 3 moons, September, October, and November, have no numerical names and are said to begin the year, preceding the sequence of the 10 numbered moons. September is named from the downriver new year ceremonies at Katimin and Orleans. October is unique in having an unanalyzable name. November is the acorn- gathering moon. Possibly the cumbersomeness of forming numerical names beyond 10 accounts for the failure to number all 13 moons, a task which the language apparently starts but would be unable to practically finish. *Itra4hyar karu Yis@d-han, eleventh moon, would for example be so awkward that it would never be applied. Nanuharinay tu’i:m, our [new] year has arrived, and similar ex- pressions, are used of the starting of the new year ceremonies. Ideas of refixing the world for another year permeate these ceremonies. Mourning restrictions of various kinds practiced during the old year are discontinued and world and year are restarted. The new year of the upriver Karuk starts a moon earlier than that of the downriver Karuk, as a result of the Clear Creek new year ceremony starting 10 days before the disappearance of the August moon, and the Katimin and Orleans new year ceremonies, which are simultaneous with each other, start 10 days before the disappearance of the September moon. The Karuk year begins therefore in each of the two divisions of the tribe at a point in a lunation, whereas the Karuk month starts with the sighting of the new moon. 81 82 BUREAU OF AMERICAN ETHNOLOGY [BULL 94 Therefore both the downriver Karuk and our Gregorian calendar start with nonnumerically named moons and have numerically named ones at the end. And the -han suffix of Karuk numerals to form moon names is as anomalous as the -bris of our Latin Septembris, etc. | The downriver Karuk moon names follow. To change these to the | upriver Karuk nomenclature, the 2 terms given in the list for Sep- tember are to be applied to August, and September is to have its descriptive term changed to Yfim Va/(’ira)kki:sra’, mg. somewhat downriver (new year ceremony) moon (to distinguish from *Ytruk Vakku:sra’, which would mean the Requa to Weitspec section moon). The Karuk are still somewhat bewildered in their attempts to couple their lunar months with the artificial months of the Gregorian calendar. Most of their month names now have standard English equivalences, but occasionally they hesitate. There is also a ten- dency to replace most of the month names by the English names when | talking Karuk while the most obviously descriptive ones, such as | Karuk Vakki'sra’, are retained. Before the spring salmon ceremony | of Amekyaram was discontinued, Mrs. Nelson informed the Indians | for several years by her Whiteman calendar the dates of March Ist and April 1st, which were substituted for the appearances of the new moons of ’Itré-:ppahan and ’Ikrivkiha’*n, respectively. 1. (a) ’O-k Va(ira)kktsra’, mg. here moon (of the ’irahiv, new — year ceremony), so called because the Katimin and Orleans new year ceremonies began 10 days before this moon disappears, and lasted 15 — or 20 days. (6) Nanu(ira)kkut‘sra’, mg. our moon (of the ’frahiv, | new year ceremony). ‘‘September.”’ 2. (a) N&ssé’*p, no mg. (b) Na-sé:pk’ivsra’, adding -ki:sra’, moon. ‘October.’ 3, (a) Pakuhakki‘sra’, mg. acorn-gathering moon. They stayed — out formerly about a month gathering acorns. (b) P&-kkuhiv, acorn-gathering time, is sometimes used synonymous with the name of the moon. ‘‘ November.’ 4. (a) Yie0d-han, mg. first moon. (0) Yiéahanki:sra’, adding -kt‘sra’, moon. (c) Kusrahké’*m, mg. bad moon, called because of its stormy weather. (d) Kusrahkémkit'sra’, adding -ki:sra’, moon. ‘‘December.”’ This is the month in which the sun enters for 5 days inside the ‘‘kusri-v.””. In this month men run about at night when the moon is not shining, bathe, pronounce Kitaxrihat formulas, and thus obtain luck and strength. 5. (a) ’Axxakhan, mg. second moon. (b) ’Axakhanki‘sra’, adding -kisra’, moon. “January.” 6. (a) Kuyra‘khan, mg. third moon. (60) Kuyrakhanki:sra’, adding -ki‘sra’, moon. Also loosely identified with ‘‘January.” 7. (a) Piévahan, mg. fourth moon. (6) Piévah4nki:sra’, adding -ki‘sra’, moon. Tcanimansupahakka’*m, Chinaman big day, for- BUREAU OF AMERICAN ETHNOLOGY BULLETIN $4 PLATE 11 c. Disk seats d. Stem-tobacco pestle AWOH ONIANYVD OL AYOLVYVdsedd ‘SAAVEAT NaxMoved NI NAHL GNV SSIML YlIa SV1IDNOd Ni GAIL SAAVAa] ODDVEOL Gayold AO AIGNNG Z@i 3ALV1d v6 NILATINe ADOIONHLA NVYOIMSAWY AO Nvauna HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 83 merly cocelebrated by some of the Karuk at Orleans and other Chinese contact places, falls in this moon. ‘‘February.”’ 8. (a) ’Itré-ppahan, mg. fifth moon. (b) ’Itré:pahdanku'sra’, add- ing -kt'sra’. ‘‘ March.” 9. (a) “Ikrivkiha’*n, mg. sixth moon. (6) ‘Ikrivkiha-nkt:sra’, adding -ki‘sra’, moon. (c) ’Ame‘kyéaramkt:sra’, mg. Amekyaram moon, so called because the spring salmon ceremony of Amekyaram begins at the new moon of this month. (d) ’Iruravahivk’u'sra’, mg. moon of the ’irtravahiv, spring salmon ceremony. ‘ April.” 10. (a) Xakinivkiha’*n, mg. seventh moon. (b) Xakinivkihé‘n- ki‘sra’, adding -ki‘sra’, moon. ‘May.’ 11. (a) Kuyrakinivkiha’*n, mg. eighth moon. kih4-‘nki'‘sra’, adding -ku‘sra’, moon. ‘‘June.’’ 12. (a) ’Itrd-patica-mnihan, mg. ninth moon. (6) ’Itré-patica‘m- niha‘nkt'sra’, adding -kt‘sra’, moon. (c) ’Ahvarakku'sra’, mg. moon of the ’Ahavdrahiv, special name of the jump dance held at Amekyaram starting at new moon of this month and lasting 10 days. “July.” 13. (a) “Itahardhan, mg. tenth moon. (b) ’Itaharahankt:sra’, adding -ki‘sra’, moon. (c) Karuk Va/(’ir4)kku‘sra’, mg. upriver moon (of the ’irahiv, new year ceremony), so called because the Clear Creek new year ceremony begins 10 days before this moon (6) Kuyrakiniy- disappears, and lasts either 15 or 20 days. (d) ’Irakku‘sra’, mg. new year ceremony moon, used when it is understood which one is designated. 2. Pakuméku‘sra pakun?théa-m- hiti karu pakumaki'sra pa- kunrictakti’ Xattikripma pakun?thdam- hiti pe-hé-raha’, ’Itré-ppahan pa- kun?tiéra‘mhiti’, kunxuti kiri va; mii‘k ’u’A‘sha paxatikrupmapaér’’, kiri tce‘te ’u’Gnnuprav kunxuti’. Vura va; ka:n ’uvarari‘hva taéu- vikk’ak, pa’thi¢, ’axmay ik vura tapurafatta’*k, hinupa takun?th- §4:mhé’*n.? Papinictunvé‘ttas twifci-p, va; kari pakun?th6a‘m- hit’. Va; kari pakun?théa mhiti pe‘kmahdtcra:m taha:k pafata- vénna™n, ‘ikriripanrikmah4tc- ra’*m. 1 Or takun?théa-‘mhahe’'n. (SEASONAL INFORMATION AS TO SOWING AND HARVESTING) It is in the springtime that they sow the tobacco, it is in March when they sow it; they want the spring showers to wet it, they want it to come up quick. They are hanging there on the rack, the seeds, then all at once they get no more; it is that they have planted them. When the little weeds are coming up is when they plant it. They plant it when the fatavennan is in the sweathouse, in the Amekyaram sweathouse. 84 Patakun?th6a‘mha’*k, vura ’uzm teé'te ’w’i‘fti’, ’itaharasippa: va; kari vura tu’ikk’truprav. PAmitva passaérip ntstu‘ktihat, *Ikrivkiha:n patcim usiré:caha:k pakki‘sra’, mit nummé&-htihat pehé'raha’ tu’if, va; kari mit panumachtihat, pass4rip nts- ta‘ktiha’*k. *Tevit k’6: ta’a? ’Ahvarakki'sra to‘sintihate. Va; kazn vura hé-yva Karuk Vakku'sra papicci‘te kunicti‘kti pehé'rahdssa’*n, kunikfiéstro'ti’, ’affivk’am kunraravu‘kti’. Kun- xuti xay ’uvAxra pamtissa’n. Pa- kari kari 6dkkinktnic pamtss’*n, va; kari pakunictu‘kti’, va: ’uzm ikpihanhe;c pehé-raha’. Pakaruk Vakku‘sra va; kari vura t6:6riha’ karu va; kari tayé:pca pamup- piric. Xas takunpikrinti’, kunpimu- sanko'tti’, xas va; kikku;m ik vura takunpictuk. Pavtra hé-tva k6: kari yé-peaha:k pa- mussa’*n, vura va; kunrictukan- k6tti’. Xas_ takunpikrinti x4+t ik ’ukké-citcasaha pehé-rahdssa:n ippankamh, va; ’uzm payépca ippankam ’uzm paxv4haharas pehé‘rah4ssa’*n. Xas ’O*k Vak- kua'sra va; kari kYukku;m takun- pictuk. Karixas vura patakun- ké‘ha’ pavura té‘mtupfip, t6m- vay, ‘Ok V4kkt'sra va; kari takunké:ha’. Xas pinmar xas_ takunikyav pa’thié. Kari vura ’akka‘y vi- rava to‘kyayv, hari vura puké-- vura ‘ictukfi-ptihap, taptfa‘t kari 21. e., they pull them off from the stem in downward direction as | they pick them. BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 When they sow it, it comes up quickly; in 10 days it grows, pricks up. When we used to gather hazel sticks, at the end of April, we saw the tobacco already growing; | that was the time we saw it, when | we were picking hazel sticks. It is halfway grown at the end of July. Sometime about August they first pick the tobacco leaves, they pick them downward,’ they start in at the base of the plant. They are afraid the leaves will get dry. When it is green yet, they pick it, so the tobacco will be strong. By August it is already blooming and it is already well leaved out. Then they wait again; they | keep looking at it, then they pick it again. As long as the leaves are good yet, they keep going to pick it. Then they wait again until the tobacco leaves on top get bigger, those are the good ones; the to- bacco leaves on top are pitchy. Then in September they pick it again. That is when they finish, when it is all ripe, yellow; in | September they finish. Then after the new year cere- mony they gather the seeds. That is when anybody picks it, sometimes they [the owners] do HARRINGTON] payépca’. Payépea ké-vira takuniky4‘ffip. Xas Na‘ssé-p ’ica‘ppi‘ttite va; kari vura hitiha:n ’up4é6ri-hti’. Va; kari mupicci;p takunpikya~- riffip pehé‘raha’, pa’uhippi k’4ru vura, karu vura pa’thié. 3. Pahé‘t kunkupa’th6a mhiti’ Pehé-‘raha takun?th0a-mha’*k, va; ka:n takuns4é‘nma _ pa’uhic- fippa’. Va; vura titkmt;k kun- Pakka ‘ti’, pa’uhicrippa’. K4rixas kunkitnusutnissuti’,“* patakun- PGhéa-‘mha”*k, takunmiutpi-éva pa’amtapnihite. 4. ’[hé-:raha’th0a-mhar Pehéraha pakun?tihéa-mhiti viri va; kunvénafipk’6'ti pa’thiéc, takunpi‘p: ‘“Hi-kka hinupa ’i:m, 76k ’I6ivdané-n’atcip Ve-kxaré:- yav. ’I:m va: pay mihé-raha Ghdamharahanik. Viri na;’in nw’ é‘ptnmiuti’.”” ‘Viri pay nanu- ’avahkam ’Vifrippané:c pe” iffa- mak,’ ,i:m véppan’ nik...“ Y4's ’ara va; pay 7u’Ghda-mharati- hé’*c, ta’in n4’a-pinmaha”’*k,’’”? 5. Pahfi:t pakunkupé-vrarakku- rihmaéahiti pa’thié Patakunipmttpi‘6vamaraha;:k pa’uhic, xas piric* takun?appiv, xas va; “Avahkam takuniéyurué- §un pappific, vas ’uzm pa’thic yuxsdruk 7’uvrarakktrihe’°c. TOBACCO AMONG THE KARUK INDIANS 85 not pick it all off, there are no more good ones then. The good ones they pick all off. Then when the October moon first starts in, it always rains. Before that they are through with the tobacco, the stems, too, and the seeds, too. (SOWING) When they sow the tobacco, they carry the seed stalks to the place. They carry them in their hands, the seed stalks. Then they break them open, when they sow, they scatter them over the ashy place. (TOBACCO SOWING FORMULA) When they plant tobacco they talk to the seed, saying: ‘‘ Where art thou, Ikxareyav of the Middle of the World. Thou wast wont to sow thy tobacco. I know about thee. ‘Growing mayst thou grow to the sky,’ thou saidest it. ‘Human will sow with these words, if he knows about me.’”’ (HARROWING THE TOBACCO SEED IN) After they scatter the seeds, then they hunt a bush, then they drag the bush around over it, so that the seeds will go in under the ground. Or they merely sweep 8 For further detail on breaking the covering off the seed capsules when sowing, see p. 60. 3 Imk’anvan used this formula recently when planting string beans. *““*Growing mayst thou grow to the sky,’ thou saidest it.”’ They grew so high that Imk’anvan could hardly reach to the top. * Any kind of bush is used, the first loose one they see. 86 Karu h&ri ’Avahkam takuntat- tuycur kite piriemi"k. ©’A‘pun takuntatuytattuy paipa kaé:n kun’tihea'mhat. Xé-tcitenihite, ’amtapnihite, pamitva ka;:n ’ikk’a kun?ahko”t. 6. Pahé-t kunkupavitrippahiti’ Xas va; vura kunpimusénkétti teé-myAtcva’. Kunvitri-pti payié kumappitic, xay vo"’ifcat. Vira pwikxayxa‘ytihap, kunvitri-pti vuira kite. Va; ’uzm k4:n pttta;y i-ftihara papinictunvé’*tc, paka:n pé-kk’G kun?ahk6-‘ttihanik. Va-vura kitc pakatassip,® x4;t karu vura hitva k6: kun?4hku”, va; vura ’wi‘fti pakatassip. 7. Pahtit ’ukupa ’iffahiti’ Hari puyav kupayfiffahitihara. Pakunic ’ivaxra pe‘hé‘raha’ippa’, kari takunpi'p: “ Pu-yé-peahe-cara pehé‘raha’, sarip k’inic tu’ifxa- nahsi‘pninate.”’ © Pakupatak- ka-msa tu’iffaha’*k, va: pakun- xiti yé-pea’, teé-mya;te ’uiti-khi- nati’.’ Xas kunipitti’: “Va; pehéraha yé:peahe’*c. Kunic ’aptikk’arah’é®c, tazyhé:c pamis- san. Va: pethéraha yé:p- cahe’’c,” kunipitti’, patakinma- ha:k kupatakka-msa’, BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 on top of it with brush. They | sweep over where they have sown. It is soft ground, it is ashes, where they burned the logs. (WEEDING) They go and see it often. They thin out the other weeds, lest they | erow up with it. They do not hoe it, they just weed it out. The little weeds do not come up much where they have burned. Only bracken comes up. I do not care how much they burn it off, the bracken is growing there. — (HOW IT GROWS) Sometimes it does not grow good. When the tobacco plant is kind of dry looking, they say: “It is not going to be good, it is going to be coming up slender like hazel sticks.’”’ It is when they have big [large diametered] stalks, that they think that they are good ones [good plants], that. they will soon be branchy. Then they say: ‘‘They will be good tobacco plants. they will have many leaves. They will be good tobacco plants,” © they say when they see the fat stalks. 5 The kind of fern used for wiping off eels. 6 An old expression. 7 They like to see the tobacco growing branchy, for it indicates that it will have many leaves. But when gathering hazel sticks for basketry they do not want the hazel to be branchy: Passarip ’uzm va; patapti-kk’ardsha’*k, taptivé:ctti‘ktihap, the hazel sticks, when they get branchy, they no longer pick. They will be branchy, © HARRINGTON] 8. Pahfit ‘in kunpi-kk’rati hari ’ali-kmoii"k Hari va; takunpip: ‘Aik fin takunpi-kk’ar nanihé.raha’, tupimxanktrihva’.” 'Tupimx’at, tupimx’ anktrihva pananihé-- raha’, ’aéik?in takunpi-kk’ar, ’uzm vura va; tapupi‘fripravata, tu’i viira. 9. Pahét kunkupé-ctikkahiti pamussa’*n Affi vari papicci;p ’u’ifti pap- piric tirihea’, Kunimmyu'sti vura pakari kunicttikke’’c.2 Paté-m- tup ’afiv’Aavahkam pappiric, xas piccizp va; k&ri takunictuk. Takunimm’t'sti vura. Karuk vakki‘sra va; kari papicci-tce kunictakti’. ’Afivravahkam va; kunicti‘kti’ papirictirihca’, pe*hé- rahassa’*n. ’Afivravahkam taku- nictikstru”, § takunikfiétinni-h- va’. ‘Ippan ’uzm vura pu’Af- fictihap. Po*kké-citcasha’*k xas i kunictikke’’c. Xas kunikré nti x4‘t i k*tkku'm ké-citcas pappitic. Xasik*’ikku;m kunpictukke’*c, pe*hé-rahassa’”*n. Vura hari vurava pato‘kké:ci- teasha pamussa’*n, ’a? kunictik- kura‘ti’. Xas kikkuzm ’6‘k Vak- kivsra’, patcimupaérihé-caha’*k, patcimupicyavpi-‘crihé-caha’*k, va; kari ké’vira takunikyav, pa- thic k¥4ru vura. Kuynaky4-n- nite vura kunpicti‘kti’, hé-ri vura ’axakyd-nnite kunpictu‘kti’. Pa- tupaéri‘kk’aha’*k va: kari tapu- ’amay4‘hata, tapu’ikpi-hanhata. TOBACCO AMONG THE KARUK INDIANS 87 (TOBACCO SOMETIMES KILLED BY THE COLD) Sometimes they say: ‘‘The cold killed my tobacco, it is wilted down.” It is touched by the frost or cold, it is burned to the ground, the cold killed it. It will never come up again, it just dies down. (PICKING THE LEAVES) The broad leaves come out first near the base [of the stalk]. They watch it as to when they are going to pick the leaves off. When the leaves get ripe above the base of the stem, then they pick for the first time. They watch it. It is about August when they pick it the first time. From above the base they pick the broad leaves, the tobacco leaves. From the base of the stalk they pick them off. They never touch the top. When they [the leaves of the top] are bigger then they will pick them. Then they wait until the leaves come out big again. Then they will pick them again, the tobacco leaves. They pick the leaves from time to time as they get big, they pick them, proceeding up- ward. Then again in September, when it is going to rain, when the fall of the year is going to come, then they pick [lit. fix] it all, and the seeds too. Three times it is they pick it, or sometimes they pick it twice. When it rains on it, it does not taste good any ® The old expression for going to pick tobacco is, e. g.: "I[hé-rah ip usttikkatat, he has gone to pick tobacco. 88 76k VAkki'sra tésintihate va; kari kunxtti kin nupikya:zr ké-viira. 10. Pahfit pakunkupeyx’6-rari- vahiti pehé-rahasanictikkapw’ Patcimi kunkiccape‘caha;k pe- hé-‘rahdssa’*n, kat4ssizp® takun- Pappiv, ’4:pun va; takuniyé:cri-h- va’, xas ’Avahkam takunpan4p- ku", pakatassipravahkam, pehé- rahassa”*n, kttyra‘kkan hari, ’a? takunpandpsi;p pfssa’*n. Y& vura takunkupapanépra‘mnihvd’. Xas katdssi;p ’A4vahkam takunfi-- x6-rativ. Karixas takunkic- cap, “Anmiti’"k, vura f4"t vdrava mfi*k takunkiccap. YA viira ta- kunikyav. Kunxtti xay ’uva- xra’. ’U’ixutexttcti pakunrafic- cénnati patuvaxraha”’*k. Kari- xas Ouxri-vak?? takun04-‘nnam’ni, héri’axakiccap. ’Axakiccap kite vur uy4-hiti paduxri’'y. H&-ri tahpu;s ’A4vahkam takun- kiccapparativ, katasipravahkam, kunxtiti xay ’Gmputc. Ouxri-va kunick’truhti, hé-ri kun?i-6vuti’.”” Xas O6uxri-va kicap takun?diru- ramnihva’. Payvém™ ’uzm BUREAU OF AMERICAN ETHNOLOGY [BULL.94 more, it is not strong. By the | end of September they try to get through with everything. (WRAPPING UP PICKED LEAVES) When they are going to tie the — tobacco leaves up, they hunt some Bracken. They spread it on the ground. Then they stack the tobacco leaves on top of it, on top of the Bracken, in may be 3 piles; they stack them high, they stack them up in there good. Then they wrap Bracken around them outside. Then they tie it up, with twine, or with anything they tie it up. They fix it good. They do not want it to get dry. It gets broken up when handled if it gets dry. Then they put it in the network sack,’ sometimes two bundles.' Two bundles is about all that a network sack will hold. Sometimes they tie Douglas Fir needles outside, outside the Brack en [leaves], they are afraid it might get wilted.” They carry it (the net bag of tobacco) in their hands or on their back. They ° Bracken, Pteris aquilina L. var. lanuginosa (Bory) Hook. They spread Bracken leaves on the ground, stack tobacco leaves on them side by side, then wrap the stacks with Bracken leaves, then tie the bundle by wrapping iris twine or other tying material about it. Such a bundle is sometimes 6 inches high and as long and wide as the leaves make it. 0 For illustration of Ouxri’'v, network sack, see Pl. 11, 6. 11'The term for bundle is kiccap. ’I#akiccap pehé-rah4ssa’*n, one bundle of tobacco leaves. 2 For bundle of tobacco tied with both Bracken and Douglas Fir, see Pl. 12. The dimensions of this bundle are 14’’ long, 6%’’ wide, 4%”’ high. 8 Or payvahe;m. HARRINGTON] vira @uxrivpti‘vicak takunm4h- ya nnati * pakiccap. 11. Pahét pa’uhippi kunkupe‘c- tikkahiti’ Pukaru vura va; kite ’iky4‘tiha pamussa’"n, vura pa’uhippi k’4ru vura kuniky4‘tti ha-ti, patuvax- raha‘k pa’uhippi’. *A?vannihite vura patakunik- pakstru™ yuhirimmf"k. Va: ’u:m k4ri mit vura simsi:m taku- nihru‘vtihat pamitva na: nimm”4- hat. ’Ipcinkinatcas vura taku- nikpékpak. Xas kunkiccapvuti pa’uhippi k’4ru vita, ’4nmt"k, fat vira va; mfik takunpiccap. Takunsuvéxra’, “innd-k takun- suvaxra’. Takunikyav ké-vira patapicyavpi‘criha”*k pamu’{ppa k4ru vura takunikyav, viri va: pavuhippi’. Va: hé-y vura va: takunsuvaxra y6‘ram ’a? pa’u- hippi’, ’a? takun?rak4‘taku”. 12. Pahfi‘t pa’thic tukkahiti’ kunkupe‘e- Xas patu’thicha”k, vura pu- ipeinvarihvitihap pa’thic paku- niky4‘vic. ’IpAnstinnukite taku- nikpakstru”. Kari ’asxay4-tec vura pakuniky4‘tti’, kun?a‘pin- muti ‘imn4'k xas ik ’uvaxrahe’’c. Puxxar ikri-ntihap, kunxuti xAy ‘uhrup pa’thié. ’Ippanvari paku- nikpakstré‘ti’, va; vura_ kite kunippénti uhié, pehé-raha’thié, héri vura va; kunippénti pehé-- raha’uhicikyav.! 4 Or takunméhyan. 16 See p. 58. TOBACCO AMONG THE KARUK INDIANS 89 put the bundle(s) in the network sack. Nowadays they put the bundle(s) in a gunny sack. (PICKING THE STEMS) The leaves are not all that they pick, the tobacco stems, too, they pick sometimes, when the stems are already dry. They cut them [the stems] off a little up from the ground [some 6 inches up], with a flint knife. They were using an iron knife in my time. They cut them into short pieces. And they tie the tobacco stems into bun- dles, with twine, or with anything. They dry them, they dry them in the living house. They tend to it all in the fall, to the stalks too they tend, called the ’uhippi’. They dry them anywheres above the yé‘tam, the tobacco stems, they pile them there above. (PICKING THE SEEDS) And when it goes to seed, they do not forget to “‘fix” some seed. They cut them off pretty near the top. They pick them still green, they know they will dry in the living house. They do not wait too long, they are afraid the seeds will fall. The cut-off tops they just call seeds, tobacco seeds, or they call them “‘ tobacco seeds that they are fixing.”’ 90 Tafhrapumfi‘k takunkiccap va; ’uzm pa’thi¢é, pu’A‘pun ’ivraric- rihé-cata. Tcimitcmahitc® ta- kunkiccap, va; vura kunkupasu- vaxrahahe’’c. Xas takunipcdnsip pa’thie, imnd:k xas takunsuvaAxra’, yé-- ram takunv4rari‘hva’, yé-tam, hé-ri kYaru vura ’4xxaki:te pakic- cap, karu hé-ri vura kumatté:citc. Taduvikk’ak takuntaékkaran, sa- ruk wipanhfiinnihva’, puxx"ite ’uvdxra‘ti va; ka:n pa’thié, ’um- ye-hiti kYatu. Kunippitti va; ’uzm ’ikpihanhe’*c, pehé:raha’, pa’ahi- ramtizm 7i0é-cyav tutakkarari- vaha”*k, vura uzm ’ikpihanhe;c pehéraha pakun?tihéa:mha’*k. Saruk ’wuhichfii‘nnihva pakun- suvaxra‘hti’. Takunvupakstru; pamu’ippan, pehe'raha’ipaha’ippan, pakun- x4'yhe;e pa’thié. Tcimitcmahite vura patakunkiccap, taffirapthak. ’Y-nn4‘k y6‘ram kunvarari-hviti’, 106-cya; vura va; ka:n ’uvaré- ri‘hva’. Va; ka:n vira takunvar4ri‘h- va. Patcimikuntih0a-‘mhé:ca- ha’*k, k4rixas vura takunpaffié, xfs takunipcartinni‘hva’. Va; vura ka:n ’ut&yhiti’. Karixas vura takunp4ffic patcimikunth- §a*mhécaha’*k. 12. Pahiét pa’ararak4‘nnimitcas kunkupitti hari kunipci-tvuti pehé:raha’ Héri vura_ pakk4&-nnimitcas pa’ara:r va; ka:n takunpictik- ta’*n, pa’fi‘pparas takunké-ha’*k. Pa’uhippi k’4ru takunikyav, hati, 16 Lit. a little at a time. BUREAU OF AMERICAN ETHNOLOGY (BULL. 94 They wrap them [the stems with seeds on them] up in a buck- skin so the seeds will not drop off. In small bunches they tie them up, they always dry it that way. Then they take the seeds home, they dry them in the house, they hang them up in the ydé‘tam, sometimes a couple of bundles, sometimes’ more. ‘They hang them on the rack, top down, the seeds get awfully dry there, and sooty too. They say it will be strong, that tobacco, when it hangs by the fireplace all winter, that the tobacco. will be strong when they plant it. The seed is turned downward when they are drying it. They cut off the tops, the to- bacco plant tops, when they are going to save the seed. They tie them up in buckskin in small bun- dles, with Indian string. They hang it up in the living house, in the y6ram. It hangs there all winter. They hang them there. When they are ready to sow it, then they touch it, then they take them down. They are kept there. When they are about to plant they take it down. (POOR PEOPLE STEALING TOBACCO) Sometimes the poor people pick it over again, when the owners have finished with it. They “fix” the stems, too, sometimes, the poor HARRINGTON] pakka-nnimitcas pa’ara’”*r. ’U-ri- ha-nsa’, ktinic takunsi‘tva’. Ta- kunxus: ‘“‘XAy ’u’A‘sha’, ti: vira na; kansi‘tvi’.”” Va; vura karu hari kunsi‘tviti’, takun?é-ttcur tatnakarari‘mvak, f4:t virava ta- kunré-ttcur patakunméha’*k, fat vurava kum ahavick’4‘n’va. TOBACCO AMONG THE KARUK INDIANS 91 people do. They are lazy ones, they just like to steal it. They think: “It might get wet, I might as well steal it.”” And sometimes, too, they steal; they take off of a trap, take anything if they see it, any kind of game animal. VI. Pahétt kunkupéky4-hiti pehé'raha patakunpictt‘kma- raha’*k i. Pahé‘t pakunkupasuvaxraha- hiti pehé‘rahéssa’*n Patakun?i‘pmaha’*k, ikma- hatera:m vura takunidva’*. Ka:n xas takunsuvaxra marti‘m’- mite. Takunpipput. Xas_ takunsu- vaxra’. ’I-vh4rak takun@impi-0- va’. Pa’i-vhartiriha’*k, kuyra:k uw’ ahohiti takunéimpi‘éva’, karu pai-vhartcfi-yyitcha’*k, ’Axxa kite vir ’u’4horhiti’. Karu hari pattazyha’*k, ’in- n4‘k vura takunpAvar ’imvaram- tirl, tamniprav. ’Imvaravak su? takundimpi‘éva’, tary vur u’4ho-- hiti ’imvaravak si. Pa’i-vhar pakunsu‘vaxra‘h- kiritti’, ikmah4tcra:m kunsarav- ra‘6vuti’, “i:kk¥am vur uta-yhiti pa’i‘vhar. Va;.»uzm, ,, pukasn pusuvaxrahtihap pamukun?é- nidvarak.! Hari vura pu i-vharak suv4x- ra‘htihap, h4-ri vura ’imvaravak karu vura pusuvara‘htihap. ’Asa- pataprihak vira kunsuvaéxrachti’, patci‘mmitcha’*k. Kuynakstppahite vura pakun- suvaxra‘hti’. Tamé-kuvaxra’. Va; vura ka:n kun{phi-kkirihti’, (HOW THEY CURE TOBACCO AFTER PICKING IT) (CURING TOBACCO LEAVES) When they reach home, they pack them into the sweathouse on their backs. Then they dry them there in the marti‘m’mite. They untie them. Then they dry them. They spread them on a board. If the board is broad, they spread it in three rows, but if the board is narrow, in two rows. And sometimes when there are lots [of the leaves], they get from the living house a wide openwork plate basket, a tanniprav. They spread them on the plate, many rows on the plate [in concentric circles].? The boards that they dry them on they pack into the sweat- house, there are always some boards outside. They do not dry them on their sleeping boards. Sometimes they do not dry it on any board or openwork plate basket. They dry it on the rock pavement [of the sweathouse], if there is little [of it]. It is three days that they are drying them. Then they get dry. They are sweating them- 1 Or pamukun?iévankirak. ?’Ikravapu’i‘n’nap, cakes of black oat pinole, are spread in con- centric circles on a basket in the same way, 92 HARRINGTON] 2 va; kum@’i’i pattcé:te ’uvAxra-h- Ati’. Karixas takunikxuk. Harri taffirapuhak pakinikxtkti’, hari “murukkan. Xé‘ttcite, pe-hé-raha’, patuvaxnah4ya‘tcha’*k, xé‘ttcite. /Takunikxtk muntk?anammahat- ‘teak, hé-ri taffirapuhak. Patak- unpikya’*r, takunpi-p: ‘’Ikxtkka- pu’, ihé-rahé-kxtikkapu’,” takun- pip: “Tak ‘ihé-rahé-kxtikkapu’.”’ ‘Pwikpurkunic ’iky4-tihap, ka‘k- ‘kum kunic tinthyd-ttcas. Va: um ‘timna'pti’ pu’inktitihata Juhratmmak si? pé‘mp*trktinic- iia7*k 2. Pahiit ’ikmah4tcra:m kun- ~ kupe‘ky4‘hiti pappftic, kuna © vura ’inn4'k ’ikrivra-mak xas po'ttayhiti’ "Ikmahatera;m vura_ pakuni- kyéttiv. ‘Innik ’uzm vira pwiky4-ttihap, kunxuti’: ‘ Xay avak>® ‘kyirmnamni pe‘hé-- raha’.”’ Martimite ’u;m vura hitiha:n -pakunsuvaxra:hti’. Va; 7uzm kazn vura_ pu’ifyé-fydkkutihap “Inafti‘mite pa’ara’*r. Y6-ram Wazm. . ké-teri'k,. ptiva; ,,k4:n ‘suvaxra‘htihap, va; kazn ’u;m kunifytkkuti’. Hirntahite papu’ikmahAate- Tazmta:yhitihap pamukun/?ihé- raha’. Vura va, pamukunriky4:- hank vurapuffa4‘t ’ikmahaétcra:m ‘avaha Oéta. ‘Ikmahatcra:m kunikya‘tti =pamukunrihé-raha’, kuna vura ‘inna-k uta;yhiti’. One may also say ’Avahak. 63044 °—32——_9 TOBACCO AMONG THE KARUK INDIANS 93 selves in there [twice a day], that’s why it gets dry quick. Then they rub it between their hands. It is either onto a buck- skin that they rub it or onto a closed-work plate basket. It is soft, the tobacco is, when it is thoroughly dry, it is soft. They rub it between their hands onto a little closed-work plate basket, or onto a buckskin. When _ they finish [crumbling it] they call it “Crumbled stuff, crumbled to- bacco.”. They say: “Give me some crumbled tobacco.’”’ They do not make it fine (lit. like fine meal), some pieces are like flat flakes. It fuses, it does not burn in the pipe, if it is too fine. (TOBBACO LEAVES ARE CURED IN THE SWEATHOUSE BUT STORED IN THE LIVING HOUSE) It is in the sweathouse that they work it [the tobacco]. They do not work it in the living house; they think: ‘It might fall in the food.” The marti-m’mitce is where they always dry it. The people do not go around there so much, around the marti‘m’mitc. The yotam is a bigger place, but they do not dry it there, they go around there. It is funny that they do not keep their tobacco in the sweat- house. It is their old custom that they do not put any food in the sweathouse. They work their tobacco in the sweathouse, but they keep it in the living house. 94 3. Pahfit Pihné-ffite pé-kta‘kva- ranik ’ikmahatcra:m kar ikrivra’*m Pakuntct‘phina‘tihanik ’ikma- hatera:m hit ’ata YaA-srara pa- kunkupittihe’’c, hit ’ata pakun- kupa’4ra‘rahitihe’’c, xas Pihné-f- fite ’uppip: “’Asiktava:n ’uz;m vira pwikmahatcra;m ’ikré-vi- cata. ’Asiktava:n ’uzm vura ’imxabakké-mkaruhe’’c. ’Avans ’usimxa‘ktihé’’c. Pa’asiktava;n ’u:m vura pu’Avkam ’aho‘tihe~- cara pémp4'k, vidx4ttar. ’Uzm vura hitiha:n ’iffué kite u’4hd- tihé-carad ’asiktava’n. Va; vura ’i:m ’ukupittihe’*c. Karu ’u;m vira vo-kupittihe:c ’Asiktava;n ’uviktihe’*c. Tay ’asbit ’uky4+t- tihé’’c, pamuvikk’arahamt’'k. ’U’iccimtihé;c karu pa’apka’’s. ’Avansa ’uzm vira kite ’ukupit- tihe:c po‘paricri‘hvitihe’’c. Ya- kin ’Asikt4vazn ’uzm kunikv’a‘n- tihé’*c, ’Avansa ’i’'n.”? Va; ku- ma’i’i pekya‘kkam ’u’é-hanik Pa’asiktava’n Pihné-ffite. Viri ’uzm vura ‘inn4: kite ’ukré-vic ’AsiktAava’*n. Pihné-ffite ’uzm va; ’Gpa-n’nik: “FR4-t+ kum4’i’i ’uzm ’Asiktéva;n yw’ firihtihe’*c? ’Uzm tay kunik- vararatihe’’c ’Asiktava:n. ’U:m farax ’w’6-rahitihé’’c. Karu hari “ittih o°’6-rahitihe’’c. ’Iepik kari vura ’u’6rahitihe’’c. ’Axi:tc k’4ru vur u’énné4‘tihé:c inn4'k.”’ BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 (COYOTE SET SWEATHOUSE AND | LIVING HOUSE APART) When they were talking in the sweathouse how Human was go- | ing to do, how he was going to } | live, then Coyote said: ‘‘Woman — is not to stay in the sweathouse. Woman is going to smell strong too. Man will be out of luck [if he smells a woman]. Woman will not walk ahead on the trail, she has a vulva-smell. A woman will walk only behind. She will do thus. And Woman will do it, will make baskets. She will make a lot of trash, with her basketry materials. She will be scraping [with mussel-shell scraper] iris, too. Man is doing it, making twine. Man _ will be buying Woman.” That is what Coyote gave Woman so hard a job for. Woman will therefore stay only in the living house. Coyote said: ‘‘What is woman going to be lazy for? They are going to pay lots for Woman. She will be worth woodpecker scarlet. And sometimes she will be worth a flint blade. Money too she will be worth. She will be raising children in the living house.”’ * Cp. Yuruk information that women used to live in the sweathouse, Kroeber, Handbook of the Indians of California, Bull. 78, Bur. Amer. Ethn., p. 74. HARRINGTON] 4. Pahfi't pa’uhippi kunkupé:k- teirahiti’ Karixas, pakunihré-vicaha;:k pa’uhippi’, ’ikrivkirakt * akunvu- pakpakkir. Va; vura taya;n vura pakunvupakpakkiritti’, karu va; vura pakunikteunkiritti pe-kriv- kitak. Karu hadi ’Assak ar. Tci-‘mitce vira patakuns4-nsip pa- ‘uhippi’, patakuns4:nsi pa’uhippy’, takuni‘taranktti pe‘krivkirak, ’appap kun?axayteakkicrihti pa- ’uhippi’, karu ’Appap yuhirimmi: kunvupakpa‘kti’. Tupitcasam- mahite pakunvupakstré‘ti’, ti-p- pitcas pakunvupakstr6‘ti’. Pava; takunipvupakpa‘kmara- ha:k 7ikrivkirak, xas ’4°k ’ahim- pak takun?é‘6ripa’, xas ’uhipi- ’avahkam va; takuniytiruééun’® pa- takunt4sktnti’, va; kunkupasu- vaxrahahiti’. Pa’azh kun?é-6ti ‘avahkam. Pa’Ahupkam pakun- faxaytcakkicrihti’. Ptiyava: paté-mfir pa’uhippi’, pavupak- pakkapu’, karixas ’4*k takunip- Oankiti, p4’a’*h.® Karix’as patakuniktcur, va; vura ka:n pe‘krivkirak takunik- teinkit, ’iknavan4’anammahatc pakuniktctrarati’. Va: vur 6°6- vui'yti ’uhipihiktctrar™ pa’as. *Ivaxra pa’uhippi’, pusakri-vhata. *Icyannihitc vura takunikyav, pa- takuniktctiraha’*k. Ptiyava; paté-cyannihitcha”*k, xas_ taku- nikxuk. Xas ti‘kmé‘k takun- piktu'y’rar, xas takunkiccap taf- TOBACCO AMONG THE KARUK INDIANS 95 (POUNDING UP THE TOBACCO STEMS) Then when they want to use the stems, they cut them up on a disk seat.** Lots of times what they cut them up on and pound them up on is a disk seat. Sometimes they do it on a rock. They pick up a little bunch of the stems, they hold it down on the disk seat; they hold one end of the stems, and cut the other end off with a flint knife. They cut off a little at a time; they cut it off into little pieces. When they finish cutting it up this way, they take a burning coal from the fire, then above the tobacco stems they move it all around, as they stoop down over it. They pack the fire on top of them. They hold it by the wood end [by the side that is not burning]. Then it gets hot, the tobacco stems, that have been cut up. Then they put the coal back in the fireplace.® Then they pound it up, they pound it up on that same disk seat, with a little pestle. It is called tobacco stem pestle, that rock. The stems are dry, they are not hard. They make it fine when they pound it. Then when it is fine they rub it be- tween their hands. They brush it together with their hands, then they tie it up in a piece of 49 For illustration of ’ikrivkir, disk seats, see Pl .11, c. 5 Cp. description of the same method used for .drying flaked leaf tobacco preparatory to putting it into the pipesack. (See p. 180). 5° For illustration of ’uhipihiktcirar, stem tobacco pestle, see wPl. 11, d. 96 firapthmai”"k. Va; vura_ kite mi kunkiccapti’?. Xas_ takun- piccun’va. Va; vura kite kunfp- pénti ’uhippi’. Hari va: ‘ihé-- raha kunfyca‘nti’, x4s va; kunihé-- rati’. Pa’uhippi niktca'nti’. ikteuntiha pappitic. kite pakunkupitti pappiric ti‘kmt’"k.® 5. Pé-krivkit vira kite paku- e ae 4 Va: ’uzm vura pu- Va: vura kunikxt‘kti Pa’avansas ’u'mkun vura nik ikrivkir kunikrivkiritti-hvanik, ’ahuprikrivkirhanik vuta, ’&hup virahanik pamukunrikrivkir. H&ri k’aru vura pa’avansAxi't- titcas va; k4;n takunipk’ G-ntaki-e. Pamukunrafftipmt:k sirik’inicas ta pe‘krivkir. Va; k4:n to:pkti-nta- ki-c pamukrivkirak patuhé-‘raha;k pa’avansa’, Vur o-xtti’: ‘Na: vura ’afvati,” pate‘krivkirak ’up- kfintaki-criha’*k, | patupihé-ra- hak. ’Asiktavazn puva; kéi:ntd- kutihara pa’4vansa mukrivkit. Pamukunfikrivra‘m’mak ’ va; ka:n ’uzm pe-krivkir ’utd-yhiti’, yoram ’inn4’*k. H4-rivura ’iim takun?ré-‘briptik pekrivkir va; ka;n ’iim takunkintak. Hari va; ka:n ’ikrivkirak ’a? ’Avansa ’axi:te téstaksip. Karu. hari va; takuniktcinkir pa’uhippi ’ik- krivkitak. Pe-krivkir ’uzm vura pu’ibrii-v- tihap ‘ikmahdtcra’*m , va; vura kunihru:vti papattimkit, va; vura kunikrivkiritti pamukun?ikma- BUREAU OF AMERICAN ETHNOLOGY BULL. 94 buckskin. That is all they tie it | up it in. Then they put it away. They just call it tobacco stems. Sometimes they mix it up with tobacco, to smoke. The stems are all they pound. They never pound the leaves. All that they do is to crumple the leaves between their hands. (THE DISK SEATS) The men used to sit on disk seats, on wooden disk seats; their disk seats were of wood. Sometimes the boys sat on them, too. With their skins® the disk seats get to look shiny. A man sits on his disk seat when he takes a smoke. He thinks: “I am all it,”? when he sits up on the disk seat, when he takes a smoke. A woman does not sit on the man’s disk seat. It is the living house where there are lots of disk seats, in the yétam of the living house. sometimes they pack them out- doors, they sit on them outside. Sometimes a man [sits] on a disk seat and holds a_ child. And sometimes they pound up tobacco stems on the seats. They never use disk seats in the sweathouse; what they use is pillows, what they use to sit on is their sweathouse pillows. ° See p. 93. 6a T. e., with their bare human skins, not referring to any skins worn. 7Or Pe-krivra-m’mak. §Or takunikrivkir. HARRINGTON] hatcrampatimkit. X4;s vura hiti- ha;n takunikririhi¢, karixas va: ka:n takunikrivkit. H4ri k’aru vura va; k4:n vura takunikrivkir pakunkupapatumkirahiti’. Karu h4ri ‘iric vura patakunikri-cri’, kuntcivipi‘6va 7ikmah4tcra;m ’i-- ricak. Va: vura karixas ’a? kunik- ri‘crihti patakunihé@’*r. Va; vu- ra kite kinkupitti pakun?tirtrim’- va, ’ikmahdtcra:m sue. Ha4-ri va; kunippénti papatimkir ’ik- mahatcramfikrivkir. Va; kunip- pénti ’ikmahatcrampattimkir ka- ru 7ikmahatcramfikrivkit. Kuna vura ’4:pinite pakun- Pararahiti pa’asiktavaznsa’, pu- raf4‘t vira ’ikrivkirittihap, tapra- ra vura kite kunikrivkiritihanik pa’asiktava-nsa’. Va: vura k4ri- xas ’arvari kunirukt‘nta‘ki”, pa- ’asiktavansa’, pasipnikka:m kun- vicktiha*k. H4ri karu vura vura ’a? kunihy4ti, patcim up- 61006-caha’*k. 6. Pa’uhipihiktctitar Hai pakunxtitiha; kiritta’*y, ikravarami‘k takuniktcur. Va; kum4’i’i__ paka‘kkum_ téppitcas pe‘kravar. Pay k’6‘samitcds pe-- kravar ka*kkum. ’Uhipih?iktci- rar va; po‘évu'yti’, ‘iknamana- tunvé’*te. ’I[krivkirak ’4? takun- Si-vtak pa’uhippi’. Xas_ yu- hirimmfi:k takunikp4kpa’. Xas iktcuraramii‘k takuniktcur. Va: ’uzm vira xi:;n pu’ikrAvaratihap pe‘ktcuraramt"k, ’uké-mmicahe‘c paxi'n, ’ixhé’*’c. Va; vura kitc kuma’1’1 kunihri-vti = pa’uhippi kuniktctrarati’. ’Imxaéakké’*m, pa’as, pa’uhippi takuniktctra- TOBACCO AMONG THE KARUK INDIANS 97 Most of the time they tip them over on one side to sit on. And sometimes they sit down on them just as they use them for pillows. And sometimes it is the floor that they sit on; they sit around in the sweathouse on the floor. That is the only time they sit up whenever they smoke. The way they do is to lie around, when they are in the sweathouse. Sometimes they call the pillow the sweathouse’s seat. They call it the sweat- house’s pillow and the sweat- house’s seat. But the women just sit low; they do not use any kind of seat. The tule petate was all that they used to sit on. The only time the women sit on a high place is when they are weaving a big storage basket. Sometimes they even stand up when they are finishing it. (THE TOBACCO STEM PESTLES) Sometimes when they want [to make] lots, they pound them with a pestle. That’s what they have some small pestles for. Some pestles are only this size [gesture at length of finger]. ’Uhipihriktettar those little pestles are called. They put the tobacco stems on a disk seat. Then they cut them up with a flint knife. Then with a little pestle they pound them. They never pound acorns with that pestle, it would poison the acorns, it would taste bad. That’s all they use it for, to pound tobacco 98 raha”*k, xara vura ’6‘mx4‘é@ti’. Y6ram vira ’a? takunipéa-ntak. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 stems with. It smells strong, that rock does, when they pound the tobacco stems [with it], it smells strong for a long time. They keep it up in the yé‘ram. An old tobacco stem pestle obtained from Yas,** which formerly belonged to his father, is of smooth textured gray stone, 7 inches long, 11%. inches diameter at butt, 15; inches diameter at top. The top is slightly concave. There is a decoration consisting of two parallel incised grooves %.-inch apart spiraling downward in anticlockwise direction, circling about the pestle 7 times. A single incised line starts at the top and spirals down irregularly in the space between the double lines, ending after it circles the pestle twice. Yas stated that a pestle with such decoration is never used by women. It is called ’ihé-raha’uhipihriktcttar, or ’ihé:raha’uhipihrik- navan4’anammahatc. Of the design Yas said: ’Uvuxiék’urihvapaéravurtikkunibvahiti’,? it is incised spiraling downward. From ’uvuxiék*tirihva’, it is incised, e. g., as some big money dentalia are. Or more carelessly, leaving out the idea of spiraling: ’Us4ssippaétikva pe‘ktctifar, ’utaxxitepa- §ahiti’, the pestle has a line going around it, it is incised around. Also ’u§imy4‘kkirihv2’, lines it is filed in; ’uéimyé-nni‘hva’, it is filed in running downward. Yas volunteered of the pestle: "Ikxariy4:‘hiv ve‘ktctrarahanik, it is a [tobacco stem] pounder of the time of the Ikxareyavs. 7. Pahéit Pihné-ffite po‘ky4-n’nik, pa’Avansa ’u:m pu’ikr4-mtihé-- cara ’ikravaramti"k Pihné-ffite mup4 ppuhanik: “’Asiktéivazn ’uzm pd‘kra‘mti- hé’ec.”” _Kuntet‘phina‘tihanik ’ik- mahAtcra’*m hit ’ata Paya’s?ara kunkupittihe’’c, fat ’ata pakun- Pamtihé’’c. Ké-vira panu’A‘mti ké6-vira Pe‘kxaré-yav va; muku- nipé:puhanik, Y4's?ara va; pay kun?a‘mtihe’’c. Xas kunipitti- hanik: ‘“‘Kunikra-mtihe;c paxxt'n (HOW COYOTE ORDAINED THAT A MAN SHALL NOT POUND WITH AN ACORN PESTLE) It was Coyote’s saying: “‘It is woman who is going to pound [with a pestle]. They were talk- ing over in the sweathouse what Humans are going to do, what they are going to use as food. Everything that we eat, all of it the Ikxareyavs said Human will eat. Then they were saying: “They will be pounding up acorns, 82 For illustration of this pestle see Pl. 11, d. ® Or ’utaxitck’urihvapaéravurtikkunibvahiti’. Ct. ’upvapiréppi-é- vuti’ pa’ippa’, ’a? upvotTurénnati’, he (a goatsucker) spirals up the tree. HARRINGTON] Ya'stara paxxtin kunikra-mti- hé’’c.”” Xas yi6 ’uppip: “Hit ’ukuphé:c xA-tik ’Avans 6‘kra.mi’?’”? Kas Pihné-ffite ’up- pi‘p: ‘‘Péihata, ’A4vansa ’uzm vura viram ’uhy4sstré-vic ‘iéva‘y- k’am. VA-ram ’uhydssiré.-vic. Va; ’uzm paxxizte ’uky4-ratihe’®c. Huk 6é‘ypa‘ymé’’c? XaAy ’upi-k- k¥tina’®. X4-tik ’asikt4vazn ’u;m vir ikra‘mti’. ’Asikt4va:n ’u;m puhi:n vira kup4ppi‘kk’tna‘hé-- cara. ’Avansa ’uzm vur ’u’Appim- tihe:c papattasdraha’, ’u’4kktn- vutihé’’c, ’u’ahavick’4nvitihé:c karu vura ’4'‘m’ma. ’A;s va’4- vaha yittca;te ’uky-Attihe:c pat- tasdraha’?”’ TOBACCO AMONG THE KARUK INDIANS 99 Humans will be pounding up acorns.”’ Then one said: ‘‘Why can not a man be doing it, be pounding?”’ Then Coyote said: “‘No; a man will have something long sticking off in front. It wil be sticking off long. He will make a child with that. Where is he going to turn it to [to get it out of the way]? He might hit it. Let it be a woman that will pound. A woman in no way can hit her- self. A man will be looking around for something to eat along with acorns; he will be hunting; he will be fishing for salmon, too. He will be getting together river food to eat along with the acorn soup,” VII. Pakumé‘mus ___ pehé:rah4s- sa’*n pak6é; ’ikpihan karu vita 1. Pahfi:t umitssahiti pehé-rahas- sa’*n Pakarixitha’*k va; kari paku- nicta‘kti’. Pamusanimvay va; k4ru vura hari kunictiksa-nti’. Pe-hé-rahaxitsa’*n va; kite kiinic pakunxtti kirih. Pehéraha patakunsuvaxra- ha’*k, kunic tappihahsa’. X4;s kunic vura ’ikx4ramkunic kunic kumappiric. Pamissa;n ’uzm vura pirickYunic, sur s&annak ’7ankunic ’usasippi‘éva’ va; ’u:m kunic vAttavkunic. Va: vir ukupe‘vaxréhahiti’. Va; kan tasanimvayk’tnic pax4ra to‘ta‘y- hitiha’*k. H4-ri vura x4r uta‘y- hiti’, h4-ri kuyrakh4rinay ’uta‘y- hiti’, pattazy takuniky4‘ha’*k. 2. Pak6; ’ikpihan pehé-raha’ Pe‘kpfhanha’*k, pehé:raha ta- kunpi‘p: “’Akkat,’? ’A4kkat pux- x"itc pehé-raha’.” ‘’I[kpihan, ’akkat,”’ va; mit vura kite ’4xxa- kite patcti:pha kunihri-vtihat, pamitva kunihé-ratihat. Ptimit ipittihaphat ’W’ux. Pumit ’ipit- tihaphat ’W’akkatti’. Kuna vura paffa:t ’amakké-m takunpakat- kAttaha’*k, pakinic xti;jn puva- yavaha”k, takunpi:p: “’U’ux, ‘wAkkatti’.” 1 Referring to the veins being the leaf. 2 Akkat is also used of strong coffee, etc. (COLOR AND STRENGTH OF LEAF TOBACCO) (COLOR OF LEAF TOBACCO) When the leaves are green yet they pick them. Its yellowing leaves also they sometimes pick with the others. But the green tobacco leaves are those they want. When they dry the tobacco it gets stiff as it were. Then it is pretty near. dark green color. The leaf is green, inside the leaf stringlike it runs along, that is lighter colored [than the leaf]. It dries that way. The longer they keep it the yellower it gets. Sometimes they keep it a long time, sometimes three years they keep it, if they make lots. (HOW TOBACCO IS STRONG) When tobacco is strong they say: “It is strong-tasting, the to- bacco is very strong-tasting.”” “It is strong, it has a bad taste,” were the only two words they said. They never used to say ’i’ux. But when they taste any- thing unsavory, like acorn soup that is not [leached] good yet, they say: “’ U’ux ’u’Akkatti’.” lighter colored than the body of It is the stem of the verb ’Akkat, to taste intr. used as an interjection. 100 HARRINGTON] Hari va: kunipftti’: ‘“ Pehé-- rah e‘kpihanha’*k ’i0imk’ak?rihé-- raha’, mahritnihatcrimtcaxxa- haha’ ’Gmkt‘kkiti’, mabh/itni- hatcrimtcaxxahaha “timkt-kktti pehé-‘raha’tiha’*m.” Pehé‘rahasantirihcaha”*k, pa- kari @Ukkinkinicasha”*k, viri kunipitti’: “Va; yé-pea’, ’iptitri:k ve‘hé‘raha’, va; yé:pca’, santi- rihca’.”’ TOBACCO AMONG THE KARUK INDIANS 101 Sometimes they say when to- bacco is strong: ‘‘It is morning sun slope tobacco, the morning sun has shined on it, the morning sun has shined on that tobacco garden.” When they are broad tobacco leaves, when they are green ones, then they say: ‘‘They are good ones, it is shady place tobacco, they are good ones, they are broad leaves.” VIII. Pahfit pakunkupa’iccun- vahiti pehé-raha’ 1. Pahé-t ukupaté-yhahiti "{nn4’*k Ka4rixas ’inn4:k takunmahyan ’uhsipnikkam.! Y6-ram ’a? ta- kuntakkarafi. Va: ’uzm = su? ’uvaxra‘htihé’*c. Pamuéxtippar ‘utarupramtcakkicrihva vasté- ranmu"k. Va; ’uzm_ ptsst? ikrémya ’G:mmiutihara, sakriv ’utaripravahiti’. Ha-ri taffirapt ’avahkamh takunfi-x6rativ, sip- nukPavahkam, va; ’u;m vutra sur ’uvaxrad‘htihé’*c, va; ’uzm pupasx4ypé-ccata sur. Vira nik ’uvaxra-hti’, kuna vura puv*axnahayatchitihara, puvax- ra‘htihara puxx"ite. ’Uvaxrachti vira nik patakunméhya:n suf, iffué patakunpim’m’us. Yané‘k- va tup4sxa‘ypa’. Vira pu’a‘yti- hap puxutihap ’uvaxnahinntive’’c. Va; kum4’1’i pakunictt‘kti paka- rixi‘tha’*k, va; ’um vura puvax- nahinnttihara. Kunipitti pakd- nic ’axvahahiti ’Aavahkarh va; kum4’i’i pavura hitiha:n kunic *asxa’*y. Va; viira kite kun?ay’ti xay ‘Gpasxa’*y. Va: kum§4’i’i kuni-x’é6-rarimti vazs pasipnu’'k. Pu’asxay’iky4‘ttihap pehé-ra- ha’, pa’X:mktn kunkupitti pa’ap- xantinnihitc?avansas, ’a‘s kun- fi-virukti pamukun?ihé raha’. Vura peéan ’ihé-raha takun- maéhya‘nnaravaha’*k f4-t virava, (HOW THEY STORE TOBACCO) (HOW IT IS KEPT IN THE LIVING HOUSE) Then they put it into a tobacco storage basket in the living house. They hang it [the basket] above the yéram. It will be drying in there [in the basket]. Its cover is laced down with buckskin thongs. So the air will not get to it, it must be laced down tightly. They put a buckskin over it, over the basket, so it will be dry inside, so it will not be damp inside. It gets dry, but it does not get too dry, it does not get very dry. It is dry when they put it in [in the storage basket]; when they look at it again itis damp. They are never afraid it will get too dry. That is what they pick it [the leaves] while still green for, so it never will get too dry. They say that because it is pitchy outside is why it is always dampish. The only thing they are afraid of is that it will get too damp. That is why they cover the basket with a deerskin. They never dampen tobacco as the white men do, who put water on their tobacco. If they put tobacco in anything once, they do not use it for any- ‘For description of the tobacco storage baskets see pp. 103-126; for description of the upriver hat storage basket see pp. 127-131. 102 *SUIABOA IO] APval porvdoid spuvyys ‘p ‘Buy yds paryy {9 ‘surgqyds puodes ‘q ‘surqqyds ysay ‘vp AYLAMSVG YOS ANId ANSRSAASC AO SLOOY Pp a q D €l 31LV1d v6 NILAI1INGA ADOTONHLA NVOIMAWY SO Nvaynad BUREAU OF AMERICAN. ETHNOLOGY BULLETIN 94 PLATE 14 a b CALIFORNIA HAZEL STICKS FOR BASKETRY a, The ordinary hazel sticks; 6, hazel stick tips salvaged from finished baskets, used for weaving small baskets. BULLETIN 94 PLATE 15 BUREAU OF AMERICAN ETHNOLOGY BEAR LILY PLANT BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 16 a, Braid of Bear Lily leaves, prepared for sale or storage; b, coils of Bear Lily strands prepared for weaving overlay; c, maidenhair leaf HARRINGTON] vura puff4:t karu vura kumé4’i’i pihri-vtihap. ’Imxaéakké’*m. Patakunficcunva ké’vira yi0- §ukanva pa’uhippi karu yiééuk, karu pehéraha yidéuk, karu TOBACCO AMONG THE KARUK INDIANS 103 thing any more. The _ thing stinks. They put it away all in differ- ent places, the leaves in one place, and the seeds in another place. pa’thic yidduk. 2. Pa’uhsipnu”k (THE TOBACCO BASKET) Most people do not know that the principal material that builds a Karuk basket is lumber. It is the shreds of the roots of the Jeffrey Pine (Pinus ponderosa Dougl. var. jeffreyi Vasey) that weave the basket, holding the foundation sticks together, faced in places with more delicate strands, white, black, or red, to produce the decoration. The process is a simple 2-strand twining, varied occasionally with 3-strand twining where strength is needed. The name of the pine- root strands is sarum. (See Pl. 13.) The foundation consists usually of carefully chosen shoots of the California hazel (Corylus rostrata Ait. var. californica), gathered the second year after burning the brush at the place where it grows.” The hazel sticks are called satip. (See Pl. 14.) The white overlay which the Indians call “white” is done with strands prepared from the leaves of the Bear Lily (Xerophyllum tenax [Pursh] Nutt), called panytitar. (See Pls. 15; 16 a, 0.) The black overlay is the prepared stalks of the Maidenhair fern (Adiantum pedatum L.), called ’iknitépkit. (See Pls. 16, c; 17.) The red overlay, which is not used in the tobacco basket the mak- ing of which is here described, is the filament of the stem of the Chain Fern (Woodwardia radicans Sm.), which has been dyed by wetting it with spittle that has been reddened by chewing the bark of White Alder (Alnus rhombifolia Nutt.). They make a tobacco basket like they do a money basket. In the money basket are kept money purses and woodpecker rolls, all kinds of their best things. They put big patterns on the money basket. Sometimes they cover a money basket with a small pack basket. Pe‘hé‘rahasipnu;k va; vura kunkupavikk’ahiti pasipnti‘kki6 kunkupavikk’ahiti’. Pasipni:k- kidak ’uzm ’axrth ’u’urur4‘m- nihva’, ‘7iméattap karu vur ’wururé‘mnihva’, pavtira ko. kima’uzp pamukun?rupicci-pea’. Vaz ’uzm 7ikxurik’4kka:m kuni- ky4-tti pasipnt-kkié. H4-ri vura ’atikinvé’anammahatc ‘’uéxtp- parahiti pasipni-kki6. 2 See pp. 63-64. 104 Kitina ’uzm pehé‘rahasipnu;k vura “’u:m pwikxurik’4kka;m iky4-ttihap, kunxtriphiti vdira kite karu kunkutcitcvassihiti’ *. Kunxtriphiti s4rum x4kka;n karu panyttar, karu har ikritapkit, hari ‘““yum4ré-kritapkit.”* ’U- xutriphahiti vira kitc, pehé-‘raha- sipnu”k, kar ’ukutcitevAssihabiti’ Va; vira kite kunkupé-kxtrik’a- hiti pehé‘rasipnu"k. Vura na; puvanamma ’ihé‘rahasipnu;k ’ik- xurik’4kka’*m. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 But they do not put big pat- terns on the tobacco basket. They just vertical bar it and diagonal bar it. It is patterned with pine roots together with Bear Lily, or with Maidenhair stems, with ‘‘dead people’s Maid- enhair stems.’”’ naniéva‘yk’am, ’ukririhriv. 2. Paht‘t kunkupapéffivmara- hiti’ Karixas patanikxttik.® Tani- xtripha panytraramt’"k. Taéni- vik. Tak6; pa’arav. TOBACCO AMONG THE KARUK INDIANS 417 I twine with three strands four times around, then it is strong. Some people twine with three strands’ several times around; then it is a little better. Sometimes they three-strand twine a lot, and sometimes just a little. (HOW THEY HOLD THE BASKET AS IT IS BEING WOVEN) I hold the basket with its in- side down, I hold its inside upon my thigh. When I do not yet hold it against my knee, when I have not started up the sides yet, it lies mouth down on my thigh. When I start up the sides of the basket, I hold it against my knee; and if it is big, it sets on the ground, in front of me, on its side. (HOW THEY FINISH OUT THE BOTTOM) Then I start to make patterns. I stripe it vertically with bear lily, I twine with two strands. 37 The basket while the bottom is still being worked on is held bottom up on the (formerly bare) thigh just above the knee, not on the knee. In basket work the new warp sticks and woof strands are regularly introduced with the right hand; the left thumb is constantly used to press the strands down and make the work firm. 38 Or taniéri‘c, I set it. 9 The impractical shape of the bottom of a certain tobacco basket, which bulged in the center so that the basket would not set flat on its bottom, was blamed on the use, or too early use, of bear lily overlay on its bottom. Papanytrar ’uvikkYarahitiha;k pa’affiv, ’u;m vura wifriccukvuti’. Xas_ pwiikricrihtihata, passipnuk. Po”i-fricuka- hitiha*k, pwikri-cribtihata. Pavik’ayé-pea ’u;mkun ’affiv sarum kunvikk’arati’. If the bottom is woven with bear lily, it “comes back out” [sticks out]. Then the basket does not set up [good]. When the bottom sticks out, it does not set up [good]. The good weave is to make the bottom with pineroot strands only. 118 Yid0a pass4rum tanipviktcak- kic su?” ’Axxakizc vura panivik- kYarati’.* Su? kite vura po-vé-h- ramnihva’. Sarumvassihk’am papanytrar patanihyékkuri. Papanytrar ’u:m vira hitiha:n sarumvéssihk’am ’w’4ho6'ti’. Papanytrar ’uzm vura hitiha:n ’u’avahkamhiti’. Sarum wakt4ppurahiti papanytrar. Sa- rum ni’aktaéppunti papanytrar. Pi;6 tanikxurikr6’°v. Xas ’4xxak tanivi-kré-v panyu- raramunnaxitc, ’4xxak vura s4rum ni’aktappunti papanytrar. Karixas ’4xxak nivi-kré’°v, ’Ap- pap ‘ikritapkir, karu ’4ppa pan- yurar, ’uxtinniphino-vahitihate. Xas “iffu€ panytrar tanivi-k- r6’°v, ’Axxak. Xas panytrar sarum x4kka:n tanixtripha’, kuyra;k tanipvik- kird:pid’va. Karixas patcimi nipikririheca- ha’*k, va; kari tani’Atav, yiéea tani’4ramn6”°v. Karixas yidéa tanivi‘kr6’°v, panytrar ’Appap niavikvuti’, karu ’A4ppap sA4tum, 40 Or sti?kam. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 The three-strand twining comes to an end. I “tie down” one pineroot strand [one of the three strands that I have been twining with] inside. I twine with two strands. It [the end of the dropped strand] must always stick off inside. The bear lily strand I always _ introduce just after [i. e., be- | yond, in a direction away from the weaver] the pineroot strand © [that is to be dropped]. The | bear lily strand goes on the back | of [i. e., on the outside of] the | all the time. | The bear lily strand is on top all — The bear lily strand | is lined with the pineroot strand. — I line the bear lily strand with a — I make ver- | tical bar pattern [by facing one pineroot strand the time. pineroot strand. strand only] for four courses. Then I twine with two strands around twice with solid bear lily, lining both bear lily strands with | pineroot strands. Then I twine with two strands twice around, having one strand | faced with maidenhair and the other with bear lily, it runs a- round vertical barred a little [re- | ferring to the vertical bar thus | produced]. Then after that I two-strand twine twice around with bear | lily. Then I vertical bar pattern | three times around, bear lily and pineroot strands together. Then when I am pretty nearly ready to start up the sides of the | “| Or panivikk’are’’c, that I am going to twine with two strands. HARRINGTON] ’arava’a‘tcip. Xas kikkuz;m va; ka:n tanippatav, yidéa kikku;m tanipp4rav. Xas ’arava’Avahkam tanip- xuriphiro’’v, kuyrakya;n tanip- xuriphiro’°v. Xas ’Axxak tanipvikré-v pan- yuraramtnnaxite. Xas pi;6 nikutcitevassiha’, ’Ap- pa panytirar, ’Appap sarum. Va; nik*upakutcitcvassihahiti’, pata- nipvi‘kmaha’*k, va; kari tanipic- vi'trip papanytrar, ’Appapkam va; tanipihyékkiuri. gj. Pahfiit kunkupatakravahiti sirfkam, karixas takunvik- k’ura’® 4la Karixas papicci‘te tanipikri,” patcimi nivikk’urd:vic, viri va; kari su? tanitakrav, yi00a s4rip mit‘k tanitakrav. Va; k4:n pata- nikutcitcvAssiha’, viri va; k&;n patanitakrav, pakutcitcvasihasu- nikya’*tc. Vura ké-ccitc passarip patani’d‘ssip, xas va; si? tanikif- k’u-‘nndm’ni. Xas panivi‘ktiha’*k, ha-nihma- hite va; niptaspi‘nvuti patakraé- Aa Seerd 1:25; e: TOBACCO AMONG THE KARUK INDIANS 119 basket, then I twine with three strands. I twine with three strands once around. Then IJ two- strand twine once around with bear lily one side and pineroot on the other, with the three- strand twining in the middle. Then I three-strand twine there again, I three-strand twine once around again. Then on top of the three-strand twining I vertical bar pattern a- round, I vertical bar pattern three times around. Then I two-strand twine twice around with pure bear lily. Then I diagonal bar design with a bear lily strand and a pine- root strand. The way I make the diagonal bar design is that when I have two-strand twined once around, I break off the bear lily strand, I introduce it into the other [pineroot] strand. (HOW THEY APPLY A HOOP ON THE INSIDE BEFORE THEY WEAVE UP THE SIDES OF THE BASKET) 4! When I first hold it against my knee, when I am about to start up the sides of the basket, then I apply a hoop. I apply a hazel stick as a hoop. Where I diagonal- bar, that is where I am applying the hoop, inside of the diagonal bar designing. I select a rather stout hazel stick, I bend it around inside. Then when I weave, every once in a while I lash in the hoop, I # See p. 117. 120 var, yé vira tanikyav, su? vura tusakri‘vhiram’ni. Va; kum4’i’i patanitakrav, xy xé‘tcite, panivik’ura‘ha’*k, ’uk4-- rimhiti vik, patakravippuxha’*k. Patanip@iddaha”*k, va: kari tanippuriccuk patakr4avar. k. Pahit kunkunpavikk*’ura-- nyt Pa’affiv takunp4ffivmaraha’*k, kari takunpikrifi. Xas s4rum kuyra:k tanivi‘k- r6’°v. Karixas kikku:m s4rummt‘k tanixxtripha karu pantrar, pi‘d. Xas pi;6 tanivi‘kré-v satum. Xas ktikku;m _ tanixxtripha’, pi:6 tanixxtriphir6”°n. Karixas ’Axxak tanipvi-kré-v panyutrar. Karixas tanixxuriphiro‘v pi:0 ikritapkiramé"k, panytraramt‘k katu. Xas kikku;m ’4xxak panytrar tanipvi‘kr6é’°v. Xas kikkuzm_ tanixxtripha’, ikrivkir tanixxtriphiro’°v. Xas pi;6 tanikutcitev4ssi’, ’ikri- tapkir panytrar x4kka’*n. Xas_ kuyra;k panytirar. Karixas ’itr6‘p tanipxtripha’. tanipvi'kré-v #aSee Pl. 23, 06. BUREAU OF AMERICAN ETHNOLOGY fix it good, I fasten it inside firm. I apply the hoop, so that it will not be limber, where | start up the sides of the basket; the basket would be poor if I did not apply the hoop. When I finish the basket, then I rip the hoop out. HOW THEY WEAVE UP THE SIDES OF THE BASKET ** When they finish out the bot- tom, then they hold it against the knee. Then I weave around three times with pineroot. Then I vertical bar design four times around with pineroot and bear lily. Then | two-strand twine four times around with pineroot. Then I vertical bar design again, I vertical bar design four times around. Then I two-strand twine around twice again with bear lily. Then I vertical bar design four times around with maidenhair and bear lily. Then I two-strand twine twice again around with bear lily. Then I vertical bar design six times around. Then I diagonal bar four times around with maidenhair and bear lily. Then I two-strand twine three times around with bear lily. Then I vertical bar design five times around. [BULL. 94 | HARRINGTON] l. Pahiitt ka-kum kunkupapip4- tri:pvahiti passatip, pa’ip- panvéritaha’*k Ka4rixas pata’ippanvariha’*k, kari k*4*kum passarip ’axakma- hite tanipicrik’4sra‘n’va, va; ’‘u:m ‘ippan ’upninnamiteputi’, pa’iffué tanipvi‘kré’°v, kari tani- picpa‘tsur ’itcimmahitc, yié@a va; tanipicpa‘trip, pa’ipa’4xxak nipic- rikk’asratat. Pa’umsuré‘p va: kunkupé‘6vt- yanmnahiti saripvikkik. Harri vura va: kunpihru‘vti’, va; kun- vikk’arati sipnuk?anamahatcri6- xuppar. Harri va: vura takun- kiecap, va: kunihri-vti fa; takun- piéxAxar. Passérip vura ‘ippan upti-p- pitcasputi’ patanivikk’uraé‘ha’*k. m. Pahfit va; vura kunkupa- vikk’ura‘hiti’ Karixas kuyrakya:n tanipvi‘k- ré‘v panyunanamitnnaxite vita. Karixas pi:;6 tanikutcitcvAssi- ha’, ’ikritapkir panytirar xakka’*n. Karixas pi:6 tanipvi‘kré-v pan- yurar. "Itré-p tanipxtriphiro’’r. Karixas kuyra:k tanipxtrip- hiro’°y, ’ikritapkiramti:k karu panytrar. Panyunanamtnnaxitc xas_ ta- nipvikré’°v, ’axakya’*n. Karixas tanipxtripha pi; ta- nipvi‘kré’°v. TOBACCO AMONG THE KARUK INDIANS 121 (HOW THEY BREAK OFF SOME OF THE WARP STICKS WHEN THEY HAVE PROGRESSED WELL TO- WARD THE TOP OF THE BASKET) Then when I have progressed well toward the top of the basket, then I twine some of the sticks two together, so that the upper part [of the basket] will become slender, then in the next course I break them off one at a time, breaking off one wherever I twined two together. The broken off tips they call “sticks that have been woven with.”” Sometimes they use them, weave a cover of a little basket with them. Sometimes they tie them in a bunch and use it to clean things with. The warp sticks get slenderer anyway as I weave upward. (HOW THEY KEEP ON WEAVING UP THE SIDES OF THE BASKET) Then I two-strand twine three times around with nothing but bear lily. Then I diagonal-bar four times around with maidenhair and bear lily. Then I two-strand twine four times around again with bear lily. I vertical-bar five times around. Then I vertical-bar three times around with maidenhair and bear lily. Then I two-strand twine twice around with bear lily. Then I two-strand twine four times around with vertical bar design. 122 n. Pahti:t kunkupe:péiééahiti pa- ’uhsipnu’tk # Karixas patcimi nip@iéée’°c. KaArixas tani’frav yidéa’. Karixas ’ikrivki tanipvikpaé;* sarummt"k pa’aravmt'k ’usik- ri-vhiti’. Karixas tanipéié. “Ipampicvi't- tatemik tanipicrikk’un. Harri ’araré’anmti”"k takunpicrikk’un, hari k’aru vira vastaranmt’"k. Va; vura k4:n xas nick’ 4xxicrihti’ pe‘pvikmiitam. Pa’Axxaki;tc to-- samk4ha:k pavikré-v pakari nip0idbe’’°c, va; kari pa’ippam tanitaspur s4arippak, ’A4vahkam ’uvarari‘hva pamu’ippan. Xas pak4ri tanipvi-kma k4;n pe-kvik- mutam, va; vura nivikeanti pa- ’*fppam passérippak. Karixas pa- tanipvi‘kmdha:k pa’ifutctimitc- vitkr6’°v, karixas va: k4:n pa’ipa nitasptrirak pa’ipparh, tanfyi-n- nupri ’4xxak vura_ passafum, xas saruk tanicrii‘rini pa’ippam, tanipicritarafic. Karixas tani- vussur pa’ippam pamu ipankam. Pupippfintihata, pAava; taninic- caha’*k, Patanikruptararicri- ha’*k,“ h4-ri ’4? ’upiméatraksi-p- rinati’. 42> See Pls. 24 and 25, a. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 (HOW THEY FINISH THE TOBACCO BASKET) *# Then I am about to finish it. Then I three-strand twine once around. Then I two-strand twine six times around with pineroot, the three-ply twining holds it [this final two-strand twining] up. Then I finish it off. I fasten it with a little thread of sinew. They sometimes fasten it with Indian [iris] twine, and some- times with a _ buckskin thong. I always stop at the end of a course. When only two rounds remain before I finish, then I loop a sinew [filament] over a hazel stick, the ends of it [of the sinew] hanging down outside the basket. ‘Then when I two-strand twine another course around to the end of the [previous] course there, I two-strand twine the sinew together with the warp stick. Then when I finish the last round, then I put the two pineroot strands through the looped sinew, then I pull the sinew downward; I tighten it down. Then I cut off the ends of the sinew. It does not come undone when I do this way to it. If I sew it down, maybe it will come undone [lit. it will come undone upward] again. 48 Special verb used of last rows of two-ply twining at the rim of a basket. 44 Most baskets are finished nowadays by sewing a few stitches with modern commercial thread instead of following one of these old methods. HARRINGTON] o. Pahti:t kunkupavikk’ahiti pe‘éxtippar ** Karixas pe‘$xtippar ktna ta- nivik. Xas va; vura_ tani- k*upé‘kxurikk’aha’ pa’uhsipnuzk -ukupé-kxtrik’ahiti’. Picci;p tani’afhiv, tanitayi-éha’. Xas yidda tanivi‘kré’°v. Karixas taniky4-ssip patanivik, va; vira tani’i: k¥4tu. Kuyré:k tani’4tav, karu kuyré;:k tani- vi-kr6é‘v safum. Karixas kuyra;k tanixxtripha’. Xas ’Axxak tanivi‘kré-v sArum. Karixas kuyra;k — tanipxtri- phiro’°v. Karixas ’4xxak tanipxtriphiro‘v ikritapkir. Sarum yiééa tanipvikr6”°v. Karixas patani’dfav, yidla tani’ afav. Karixas ’4xxak tanipvi-kré-v sarum. X4s yittcé-te vura tanipxtri- phiro’°v. Karixas tanikutcitcvassiha kuy- ra‘k. Xas panytirar tanivi‘kré-v pi-é. Karixas kuyra;k tanipxdrip- hiro’°v, ’ikritapkiramti’"k. Karixas ’Axxak tanfpvi'kré-v panytrar. Karixas kuyra;k tanikutcitc- vassiha sarummt’‘k panytrar x4k- ka’*n. Karixas yiééa tani’aramno’°’v, yiéda panyurar ni’avikvuti k’aru -?axxak s4tum. 44a See Pls. 24 and 25, a. TOBACCO AMONG THE KARUK INDIANS 123 (WEAVING THE COVER) ** Then I make the cover in turn. I make the same designs on it as the tobacco basket has. First I start it, I lash the base. Then I weave around once. Then I start to three-strand twine, introducing [new] sticks. I three-strand twine three times around, and then _ two-strand twine around three times with pineroots. Then I vertical-bar three times around. Then I two-strand twine twice around with the pineroot. Then I vertical-bar three times around again. Then I vertical-bar around with maidenhair. I two-strand twine around once with pineroot. twice Then I three-strand twine, I three-strand twine once around. Then I two-strand twine twice around with pineroot. Then I vertical-bar just once around again. Then I diagonal-bar times around. Then I two-strand twine four courses of bear lily. Then I vertical-bar three times around with the maidenhair. Then I two-strand twine twice around again with bear lily. three Then I diagonal-bar three times around with pineroot and bear lily. 124 Karixas yidéa ~ tanivi-kré-v panyunanamunnaxite. Karixas ’4xxak tanikutcitevas- siha’, ’ikritapkir k’aru panytrar. Karixas kuyra:k tanipvi‘kr6’°v, vura panyunanamunnaxitc. Karixas kuyra;k tanipvi‘kré-v vura sanumitnnaxi’c. Karixas pa’Axxaki:tc to’sa‘m- kaha’*k, va; kari pa’ippam tanitasput. Xas pata’ifutcti‘mitcha’*k, va; kari ké-citcas vura passarum patanivikr6’°v. Va; kari ké- citcas vura passfrum patani’urip pata’ifutctimitcripvi'kr6’°v. Va; ’uzm pupikti-ttihara. Xas saruk tanicrfi‘runi, x4s va; ka:n pe‘Oxtpparak ’i:mmukite vura, patanivissuf. Va; ini- k¥upapicrikk’urhahiti’. Karixas ’itcAmmahite tani- ivuktri‘pva passdrip po‘vé-hrup- ramti’, tani’G’msur.*® p. Pahéit kunkupe‘nhikk’ahiti pe‘éxtippar Panivi‘ktiha’*k, tcé*myatcva nipiky4‘varihvuti pe‘@xuppar pa- sipnt‘kkan, kiri k6; ya-ha’. Karixas pamuéxuppar pata- nip0iéeaha’*k, xas tani’arip vas- tartan, xas_tanikruptararicri‘hve’ yimusitemahite tanikripkdrihva to‘pv4ppiro‘piéva vura pavas- taran, ’uykurikki-npaéahiti pa- vastatan.” Xakinivkihakan ta- nikri:pkiri ’ippamt’"k. ‘Ipan- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 Then I three-strand twine once | around carrying one bear lily strand along with two pineroot strands. | Then I two-strand twine once | around with solid bear lily. | Then I diagonal bar once a- round, maidenhair and bear lily. | Then I two-strand twine three | times around with solid bear lily. Then I two-strand twine three times around with nothing but | pineroot strands. | Then the next, the last course, I hook the sinew over. Then when it is the last round, it is larger pineroots that I weave around with. I select bigger pine- root strands when I weave the last course. That way it does not rip. Then I draw it downward, then I cut if off close to the body of the cover. That is the way I fasten the ends. Then I break off one by one the projecting hazel sticks; I trim them off. (HOW THEY TIE THE COVER ON) While I am weaving, every once in a while I try the cover on the basket, so it will fit 1t good. Then when I finish the cover, I cut a buckskin thong; then I sew it on, all around; the thong zigzags around. At seven places I sew it on, with sinew. It is a little below the top that I sew it on, at the three-strand twining. 4 Or va; kari ké-citcas vura mfi‘k pass4rum patanivi‘kré’°v. 6 The old verb denoting the process of breaking them off. 7 See Pl. 25, a. BUREAU OF AMERICAN ETHNOCLCGY BULLETIN 94 PLATE 23 a, The tobacco basket, with bottom finished, with temporary hoop inside NNW b, The tobacco basket as its sides start up BUREAU OF AMERICAN ETHNOLOGY BUEEETIN Bay keene: a _—_—_——_ THE TOBACCO BASKET AND ITS COVER, FINISHED BUT NOT YET CLEANED OUT BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 a, The finished tobacco basket with its cover tied on b, Limber upriver style of tobacco basket, with foundation of iris twine instead of hazel sticks PLATE 25 BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 26 a, Upriver woman’s hat with bunch of feathers on its top. 0, c, d, Three stages of making an upriver hat into a tobacco basket: b, the upriver hat; c, the same partly sewed up; d, the same made into a tobacco basket, hung up with thong. Only a small opening left at the top, otherwise closed with sewed-on buckskin strip HARRINGTON] sinnukite va; ka;n patanikrup- ktrihva’, ’4ravak. Hari su? vura ’wik’urtpri‘h- va patarupravar, ’ipefi-nkinatcas vura pavastaran = ’w’ik’urtpri-h- va, sufkam ’ust?pifahina‘ti’. Xas yid®a va-ram tanikri‘pka’, vastaranxdfa, ’A4rippapu’, pami: kuninhitar4ricrihe.c pé-6xtppat. Karu hari pak4a:n tanipikrup- k6‘m’mar, va: vura_ tani’it.cur véram ’unhiccuru” “ pa’aripapu pamu’ippankam, va; karu vura nihr6‘vic. Hari viira yi6éa po-hy4rup- ‘ramti ’atcipy4‘k * kunpinhik- k’6'ti patarupravar.” Ho6-y vira va kunpinhittunvuti’. Karixas patcimi nipiméatara- ricrihe’*c, tanipiéxup, karixas paxari‘petrahitihan pavastaran tani’fissip, xas va; mi‘k tanita- ruprav. Picci‘te ‘idyti‘kkinuy4‘te vur unhi-kk’arati’, va; ka:n po‘tarup- ravahiti’, va; ka:n taninakka’*r, pupuxx“ite ‘icrihpihtihap. Karixas yid@ukuna taniyt‘nnu- pri’, karixas ’i6yi-kkinuy4:te kik- kuzm taninhi-kk’at,”' yiésukuna taniyi‘nnupri’. Karixas ’i6yi‘k tani’ iccipk’ar * k*Gkku”"m. Karixas yiédukuna tanfya-‘nnu- = pri’. Karixas pa’avahkamficcipiv- rafan va; taninakkar po:sak- rivhikkire’’c. Karixas ta’ifutcti‘mite tanipi- yunnupri’, taniptaripra’m’mar. TOBACCO AMONG THE KARUK INDIANS 125 Sometimes they run the tie- thong through [the basket], short pieces [each making one loop], knotting them on the inside. Then I sew a long one on, a long thong, a cut strip, to tie the cover on with. Or where I finish sewing it on, I let the end of the thong stick out long; I shall use it. Sometimes they tie the tie- thong on the middle of one of the loops. They just tie it together any place. Then when I am going to tie it on, I put the cover on the bas- ket; then I take the sticking out thong; then T lace it with that. First it goes straight across and laces through there; I make a knot there; it is not drawn tight. Then I insert it through at another place, then it runsstraight across again, and through another [loop]; then I run it across to the other side. Then I put it through another one [another loop]. Then I pass it around one [thong] on top so it will be tight. Then I put it through the last loop, I finish lacing it. Then I * Or ’uxdri‘pceuruti’, or ’uxdéri-pceurahiti’. * Lit. on the middle of one that is sticking out. 5° This word is also applied to the tie-thong of a baby basket. 5. Or to-‘nhi‘kk’ar. ® Or ’wiccipk’arati’, or tu’iccipk’ar, it runs across. 63044°—32——_11 126 Karixas pa’avahkamficcipivraéan va; musstirukam taniya-nndpri’. Karixas taninhi‘ec ’4vahkam. Va; ka:n ’ipanni-te ’unhiccuru; vastatan, va; mtik takuntakka- rari’at. Hari vura pufa't ’inhic- curé'ra, yid xas vura takuninhic- cur, pamt: kuntakkardarihe’°c. Plate 25, a, shows the finished tobacco basket woven by Imk’anvan, | the making of which is described above, with cover tied on. BUREAU OF AMERICAN ETHNOLOGY : tuck it under one [thong] that is | on top. Then I tie it on top. By the end of the thong that | is sticking off they hang it up. | Sometimes there is not any stick- ing off, then they tie another one | on to hang it up with. [BULL. 94 | Mason, | the Ray Collection from Hupa Reservation, Plate 15, No. 67, shows a tobacco basket, which is Nat. Mus. No. 126520, Hupa, collected by Lieut. P. H. Ray; see also his comment on this basket, which we have quoted, p. 24. q. Tusipi‘nvahiti pak6é:h pa’uhsipnu"k (MEASUREMENTS OF THE TOBACCO BASKET) The tobacco basket made by Imk’anvan, the making of which is | described on pages 107-126 of this paper, measures 8 inches in diam- | eter, 6% inches high, and 4% inches across the mouth. Attachment | points of loops of tie-thong are ca. 2% inches apart. Projection of loops from basket ca. 2 inches. Cover 2% inches high, 5% inches diameter. on is 8% inches high. The finished basket is shown in Plate 25, a. Free end of thong 32 inches long. | The basket with cover | 3. Pakah?uhsipnu"k ’U:mkun karu vura ’uhsipnu;k kunt4‘rahiti pakah?arahsa’, va; vura kunkupavikk’ahiti p4nnu; vura sipnu;k nukupavikk’ahiti’, va; vura kunkupé‘kxtrikk’ahiti’. Virama ’u:m kunxtnnutitec, pu- saripsariphitihap, ’azn kuns4rip- hiti’?. H&ri va; vura kunsar- iphiti pa’Avahkam kunvikk’arati k’aru vura. Ké:ttcas karu vura kuniky4‘tti’, kYaru vura ti-ppit- cas. Va; vira pamuéxtppar kun- kupé‘ky4‘hiti’, pavura nu; nanu- *uhsipnu;k ’u;mkun karu vtra va; kunkupé‘ky4-hiti’. (UPRIVER TOBACCO BASKET) The upriver Indians have to- bacco baskets, too, weaving them as we do, and using the same | They are kind | of limber ones; they do not use | kinds of designs. hazel sticks, they use iris twine for hazel sticks. Sometimes they use as hazel sticks the same kind of material that they twine with. They make big ones and little | ones. They make the cover of it the same way as we do for our | tobacco baskets. | HARRINGTON] 4. Pakahapxan?uhsipnu’*k Pakah?aras ’a:n kuns4riphiti pamukun?épxa”n. Kunnutitcas pa’4pxa’*n, vura kuniyximxu‘m- ti’. A. Pakahapxa:n pakumé-mus Pakahrarahsa pamukun?apxa;n ’apxanx4rahsa’. Xitinnutiteas, 7’a:n kuns4riphiti’. Harri ’Affiv 40k” ukrixxavkashiti’. Hari pa’apxanraffivak ’a:xkunic ’uy- virukkahiti’. Ha-r icptk kunik- rapko'tti ’apxanraffi’vak, pi. "Icpuka’iffubkam ‘apxan PAffiv ka;k ’wifudk4mhivuti’, pi:6 ta- kuntikri:pka’, ’apxan?afiv ki;:k uifuékamhivuti’. Kuna nu; vura ko-ho-‘m4y4‘ttcas panantipxa”"n. B. Pakahapxanrikxtrik X4:s vuira k6é-vura pakahap- xain 7ikxurikaxarahsa’,* ké6-vir ae kunivyihtrad:n pamukunrik- xinik. X4:t karu vura fa-t vira va, kumé‘kxunk, va; nukupe‘é- viyanahiti kite kahapxanfrik- xutik. C. ’Asidifvénnupma Va’4rd-ras ’umkun karu va; ka:kum kun- vi‘kti kuma’Apxa’*n Panantivik yi;v ydruk vtra va: kunkupavikk’ahiti’, karuma ’u;m- kun yiéta pamukuntctpha’, yuhi’. TOBACCO AMONG THE KARUK INDIANS 127 (UPRIVER HAT TOBACCO BASKET) The upriver Indians have hats with twine for hazel sticks. They are soft hats. One can bend them together. (WHAT THE UPRIVER HATS LOOK LIKE) The hats of the upriver people are tall hats. They are limber. Twine is used for hazel sticks. Sometimes on top there is a bunch of feathers. Sometimes the middle of the top of the hat is painted red. Sometimes they sew den- talia on the top of the hat, four. The small end of the dentalia is to the top, they sew four on, with the small end to the top. But our hats are just right size [height]. (PATTERNS OF UPRIVER HATS) Pretty near all the upriver hats are long patterns, their patterns slant up. No matter what the pattern, we just call it. upriver hat pattern. (SOME HAPPY CAMP PEOPLE WEAVE THAT KIND OF HAT TOO) Our basket works go a long way downriver; though they talk dif- ferent, Yuruk, they make our 53 A Klamath hat in the National Museum, no. 24075, has several iridescent tail feathers of the tcittat Magpie, Pica pica hudsonia (Sabine), tied to its top. It was collected at Klamath Indian Reser- vation, Oregon, by L. 8. Dyar, Agent and was accessioned July 20, 1876. Dimensions: 7% inches diameter, flat top 4% inches diam- eter, height 4% inches. of top of hat 11% inches. The longest feather projects from middle See Pl. 26, a. 544 =x4-s vira ké-vira pakah4pxa:n vé‘ramas pamukunrikxtrik. 128 Karuma vura va; kari kunkupa- vikk’ahiti pananivik. Karuk ’uzm vura ’aibifvonnipm uw’ip- panhiti panantivik. ’A@iufvé-n- nupma kumaké‘m © ’u:mkun ta- yidé pamuktn’vik.? A6idifvo-n- nupma Va’aru‘ras va; vura kari kunkupavikk’ahiti panantvik, kuna vura va; k4:n ka*kum takun- vikti pakahapxa’n. ’Adibuftic- ra:m Va’ara‘ras ka*kum ’u;mkun va; ka:n vira takunvikti ’a:n takuns4riphiti’, va; k&a:;n vura karu. takunvikk’arati ’Akxa’®p. "Icvi tatakrarahsa’. D. Pahfi‘t mit kunkupittihat pa- kunipira-nvutihat mit pannu: kuma’4ra:ras Pakahrarahsa k6-- va, kah *Inné:m pata’irahiv- ha’*k K6é-'vira kuma’irahiv ’u’iran- k6-ttihanik ’—Inn4é‘m p4émita na- nitta’*t. ’U’atira-nnatihanik ’ax- ak?attiv pa’assip karu pemv4- tam, karu pataripa’*n, vo:pird-n- vutihanik pav4's, ’ararfva’*s,*® karupakah4pxa’*n, karu pa’ip, pa- vura ké6- kumé’u"p pakaruk va’- u"p. Kinré-htihat mit h4é-ri pa- kahapxa”n, ptiva; kinféxt-nnati- hata, punantiva hata, E. Tcimi nutcuphuruétine:;c paka- hapxanfuhsipnu’"k Haétri va; kah4pxa:n takin?é: katuk, viri va; pa’Avansa hari t6-- kyav ’uhsipnu"k. ’A-tcip takun- pikraipvar ’apxanapmaé‘n’nak. 55 Or kumakdruk. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 kind of basketry. And our bas- ketry extends upriver to Happy Camp. But upriver of Happy Camp they have different bas- ketry. The Happy Camp people make our kind of baskets, but some among them make upriver hats. The Happy Camp people, some of them there too weave with twine for hazel sticks, they there also weave with ’Akxa’*p. They are already halfway up- river people. (HOW OUR KIND OF PEOPLE USED TO TRADE WITH THE UPRIVER PEOPLE AT CLEAR CREEK NEW YEAR CEREMONY) Each new year ceremony my deceased mother would go to Clear Creek to attend the new year ceremony. She would pack upriver two pack basket loads of bowl baskets and openwork plates, and dipper baskets; she would trade them for blankets, Indian blankets, and upriver hats, and juniper seeds, for all kinds of things, upriver things. They used to give us those upriver hats sometimes, but we did not wear them, it does not look right on us. (TELLING ABOUT THE UPRIVER HAT TOBACCO BASKET) Sometimes they give us an up- river hat upriver, and then a man sometimes makes a tobacco bas- ket out of it. They sew the hat 6 They used to make many buckskin blankets upriver. HARRINGTON] takunpiéxtpparari, ’a:nmii‘k Vastaran ” xas_ takunpikripsap ’uzm pakunrikri-pti’. Vura pu- ké-vira pikripsa-ptihap, “Apap vura ninnamite ’usirtikkachiti’, va; ka:n pe‘hé-raha kuntiyva'y- ramnihe’’c. Taffirapu vura ta- kunkifitteak ’Aavahkam pak&é;n ustrikka‘hiti’. “Apap takunric- napteak ’icvi taffirapu’,® s4kri vura takunikyav. Vura ptttazy va; ka:n sue mahyé-nnatihap pe- hé-raha’. Vura patakka4-nnimite xas pakunfihricvti’, xas pakun- fikya‘ti pa’uhsipnu”k, ta’apxan- kémmite. Vitra tapu’imtara- n4-mhitihata pamukxutrtik, xas pa- kunfihri-vti’. Yav ’ukupé-va-y- ricukahiti’, pakunpihtanvuti pe‘héraha’. Va; kum4’i’i pakun- tipki-pputi: va; ’um pu ’iftcikin- ko‘ttihata. Takun?ékku ’Avah- kam va; kari yav tukupé-va-yri- cukaha’. Kahapxanruhsipnu;k va; kunkupé‘6vuya-‘nnahiti’. F. Pahéi‘t kunkupeky4-hiti pe- hé‘rahamahya-nnarav kahap- xa’"n 58a Patcimi kunikripparé-caha;k pa’ippam, xas kémahite vura takunptdéar. Pupuxxitc ptééan- tihap karu vita. Pavura k6‘ma- hite kunpvtééunti’, paké-mahite TOBACCO AMONG THE KARUK INDIANS 129 mouth together in the middle. They cover it with a buckskin strip, and sew it together, with Indian twine they sew it. They do not sew it all up, one end is left open, where they will put the tobacco in. They just stuff a buckskin in on top in the hole. At the other end they put on a piece of buckskin as a patch. They do not put much tobacco in it. It is an old one that they use, that they make into a to- bacco basket; it is already an old hat. The patterns can no longer be made out when they use it. It spills out good, whenever they get it out. That is what they like it for: it does not stick [to the basket]. They just tap it [the basket with a stick] and it spills out good. An upriver hat to- bacco basket is what they call it. (HOW THEY MAKE A_ TOBACCO CONTAINER OUT OF AN UPRIVER HAT) 588 When they are going to sew with sinew, then they soak it for a while. They do not soak it too much either. They soak only as much as they are going 7 They double a buckskin strip over the edges. 58 Or tafirapu ievi'ttatc. 588 Hor purposes of study, an ‘‘upriver hat’’ in the national col- lections was made into a tobacco basket by Imk’anvan. men thus converted is National Museum Spn. No. 19293. The speci- Hat collected at McCloud River, Shasta County, California, by Livingston Stone, accessioned July 20, 1876, flat top 4% inches across, estimated original height, 3% inches. Dimensions of finished tobacco basket, 105% inches long, 3% inches wide; opening 1% inches long, % inch wide; loop 1% inches long. (See Pl. 26, b, c, d.) 130 kunihré-vic. Pattay takunpti00a- raha”*k, ’uxé-ttcitchiti’, ’upip- pu‘nti’. Pataxannahicite ’uptdéarahiti- ha’*k, xas va; ’icvit takunicxa‘y- cur. Xas takuni-vustivus.” Xas takuntaxvié. Xas takun?Pixxax. Takunéakikikki’'n. Takunpap- putcdya‘tcha’. Xas ’apktrukkan takunparicri‘hva’, yittcé-te vura, Va; vura ko‘sam4ya‘teas takunik- yav pak6é;s kunikrippare’®c. Takunpikripsap, pa apxanrap- man’nak. X4kkarari ’utaxnana- nicukvatc. ’Appapkam takunstip- pifha pa’ipamra’n. Xas taku- nikripri.n ‘ipihsi‘hmt’"k. Taku- niyunkurihva pa’ippam. Xas va; takunicyinkiv pa’ippam. ’Ap- pap kuna kt;k takunicriinma pavipamra’n. Pu’imbavirickti- hap. Xas va; vura kunkupé-krip- pahiti’. Ké-vira ’a‘tcip takun- pikripsap. ’Apm4é;nmi-k vura hitfha:n ’Asxay kuniky4‘tti’, pak- kari kunikrtipparati’. Xas ’icvi tinihy4-te takunviup- paksur pataffirapu’, pakunicnap- teékkarez;c po'surtkkaé‘hiti ’4p- papkam, pavo’4ffivhe’’c. Va; vura k6: utirihiti takunvippak- sur, paké:; po’sururtiprinahiti’, va; k6; takunvissur. Karix4s va; takunicnaptcak, ’A4ppapkam takunéi-vk’a’. ’Ippammi-k vura yav takunkupé‘kripkaha’. 59 Or takuni‘vuxtvux. BUREAU OF AMERICAN ETHNOLOGY {BuLL. 94 to use. If they soak too much, it gets soft, it breaks in two. After it has soaked a while, they rip a piece off. Then they bend it repeatedly. They clean off the fat or meat. Then they pull off shreds. They run it through the mouth. They chew it good. Then they twist it on the thigh, just one ply. They make it the size they are going to use. They pinch together the rim of the hat. Both ends are gap- ing. They make a knot in one end of the sinew thread. Then they make a hole through with the bone awl. They poke the thread through. Then they pull the thread through. Then they pass it back to the other (= first) side. They do not sew it with top stitch. They keep sew- ing that way. All the middle part they sew together. They keep moistening it with the mouth when they are sewing with it. Then they cut a widish piece of buckskin to patch the hole with at one end, where the bot- tom is going to be. They cut it as wide as the hole is, so wide they cut it. Then they patch it, they put it on one end. They sew it on with good sinew. These two verbs have the same meaning. They also sometimes do this to the sinew just before they put it in the water. 60 Or takun?ixaxavara’*. HARRINGTON] Xas ’icvi takunvissur pataf- firapu’ tctyite via, xas va: pe‘krap takunpi‘xé‘rariv,” pa’ap- xanfatcipya‘k — po'kruippahitihi- | ra”*k. ’Axakya:n takunpikripvar ?ateip. ’Apapmahite kun?ivrin- | nati patakunikrippaha’*k, pa’ipa -vura picci;p kunkupe‘krippahat. ’Appapkam vura ’Uéxu‘psura- hiti’, paka:n kunméhyda-nnati pehé-raha’. Karixas vastéran takun?arip- cur, ‘usinninupninahitihate © vastaran takunikru‘pka’, ’ippam- mt"k, ’4teip takunkiffuyray,” pa’apmantizm — takunikri-pki’. Pamfi:k ’a? kuntakkararihe’’c.. Pamukunfihé‘rahasa-n’va, pamu- kunrihé-‘rahamahya-‘nnaramsa’. Vura puffa-t ’4-pun ’i-t.ctrutihap, k6-vira ’a? ’uvarari‘hva’, yav xts kunkupa’é-66ahiti’. Tafirapuviuppakatemii‘k takun- kiftittcak ® passirukka’*. Kun- xtiti x4y ’upasxd-ypa’. Karu va: ka:n kuni-vayra‘mnihvtti’ karu va; ka:n_ kuni-vayriccukvuti’, pehé-raha’. 5. Pe-cyuxéirix’o nrihé‘rahaméh- ya ‘nnatav H4ri vura takunsuvaxra kite icyuxirix6‘nma’*n. Va; ’ihé-raha kunmahya’nnaramti hati. Ku- nippé'nti ‘icyuxéirix’o n?ihé-raha- m4ahyannatam. Kunicyt-nnaé- vuti picci’'p. Xas va; takunsu- vaxra’, ’ahupmik ’uktdatri-hva sur pama’*n, va; ’u:m pupak- TOBACCO AMONG THE KARUK INDIANS 131 Then they cut a narrow piece of buckskin, then they cover the seam with it, where it is sewed in the middle of the hat. They sew it double in the middle. They keep turning it from side to side as they sew it, just as they sewed it before. One end is open, where they put the tobacco in. Then they cut a strip of thong. They sew it on looped, with sinew; they fold it on itself in the middle; they sew it on by the mouth. They are going to hang it up with that. Their tobacco outfit, their tobacco re- ceptacles, they never leave them on the floor; they hang every- thing up, they take good care of them. With a little cut-off piece of buckskin they stuff the hole. They think it might get damp. They spill it in and they spill it out through there, the tobacco. (ELK SCROTUM TOBACCO CONTAINER) And sometimes they just dry an elk scrotum. They put to- bacco in it sometimes. They call it an elk testicle tobacco con- tainer. First they skin it off whole. Then they dry it, they brace the skin inside, with [cross] sticks, so it will not collapse §! Or takunpidxtippart, they cover it with. ® Lit. it is made a little hole. * To make the loop. * Or takunipciveap, they plug it. The plug is called kifutc4kkar. was only 3)’’ long by 154’’ wide. The plug of a spn. prepared 132 kiéttinvutihara, ’ahuptunvé-te- mti"k. Va; vur ukupé-vaxra- hahiti’. Fat vura va; kunméhya-nna- ramti patuvaxraha’*k, sikki k”aru vura su? kunméhyda-nnaramti’. Y6ram kixxumnipa:k takuntak- karari. ’Apsun kuyré;k mit pamuc- yux6irixx’6’°n, fimnik mit ‘uvarari‘hvat, y6rram_ kixxtim- nipa”*k. Sikk ’um4hya-nnahiti’. Sikihmahya‘nnaramsa mit, BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 together, with little [cross] sticks. | They dry it that way. They put anything inside, when it is dry, spoons too they put in- | side. In the corner of the yoram they hang it up. Old Snake had three elk tes- ticles [i. e. scrotums], they were hanging up in the living house, in the corner of the yoram. Spoons were inthem. They were spoon holders. IX. Pahié-t mit va; kunkupapé-h- vapiévahitihat pehé-raha’ Payidéa ’4ra taty mu’Avaha- ha’*k, patu’A‘:pinma vura puké~- vir ’ihré-vicata, ptiya va; kari ka‘kkum tuyé-crihva’, takunrik- vAric. Pa’asiktavazn "usm pakunikvaricti pa’dvaha’. Ku- nippé’’r: ‘“Pfichéta, ‘innak ’u:m pa’asiktéva;n ’ikv4ricci’.” Piyava; xas ‘inn4‘k tdé-varic pa- ’asiktava’*n. Yaktin ’u:m ’uténti pak6é- kasipnu”"k, pamu’avaha’. Harri pa’Avansa ’u;m vura ptiva ’a‘puin- mutihata paké: ’u;m pamu’4- vaha’. Kina vdra ’uzm pa’avansa ihé-raha xas ’uyé-cri-hviti’, ’ihé~- raha xas kunikvaricti pa’dvansa’. ’Apxain ‘usupravarati pe*hé~- raha’. Piévava kundarihti ’Apxazn ’axyar pe‘hé‘raha’. Va; kunku- paté-rahiti’. ’Apxazn ’A‘ttcipari kuyn4‘kkite karu kunéarihti’. Pa’asiktava:n patakunfikv4ric pa’Avaha’, kuna vura pé-cptk tu’affic kite, va; vira pamu- ’avan tu’é’*r. Pa’avansa *uz;m pe‘cpuk xus ’u’é6ti’, pa’asiktava;n ’‘urm pwWicpik xus ’é-6tihara, ’Avansa ’u; musipnuikkié ’uea-n’- niv, yoram ’ar. Y6ram ’a? ’u:m vura ’asiktava:n h4-ri xas ’uvurd‘yvuti’, Si-vrihvak yé-ram at. Payaffus kuniky4rrati yux@atam, xanv4't, tinti’'n, ‘ip, ’axyti's, ’Uruhsa’, sapru”k, k6- vira va; pay4ffus kuni-bru-vti’, (HOW THEY USED TO SELL TOBACCO) When a person has lots of food, when he knows that he can not use it all up, then he sells some; they buy it from him. It is the woman that they buy the food from. They tell one: ““No; buy it from the woman in the living house.”’ Then one buys it from that woman in the living house. She always counts how many storage baskets of food there is. Sometimes the man does not know how much food he has. But the man is the one that sells smoking tobacco; they buy it from the man. He measures the tobacco with a basket hat. They pay him a piévava denta- lium for a hat full of tobacco. They figure it that way. And for half a basket full they pay a kuyn4-kkite dentalium. The woman is the one that they buy the food from, but the money she only touches; she gives it to her husband. The man takes care of money; the woman does not take care of money; the man is the one who has his money basket setting there, on the yoram bench. A woman seldom goes around the yoram bench, around the bench above the yoram. What they use for making a dress, abalone, clam, flint pend- ants, juniper seeds, bull-pine nuts, 133 134 ’Avansa ’uzm va; puxxts ’é-6ti- hara, ’asiktavazn ’uzm va; xus ’u’é-6ti’, pa’asiktavan?t”p. Pa’avaha takunikvariccaha’*k, pé-cpuk p4va; takunikv4riccara- ha’*k, ’u6viryti ’u-vrik’apt? pé:c- puk. Va; kunkupé-évtiya-‘nna- hiti ’G-vnk’apu’icpuk, pa’Avaha- ’6-raha pé-cpuk. Takunpi-p: “‘Va; payk’uk pa’atevivk’ampikvas ’airvrikYapu’, va; pay pafftrax O-vrik’apu’.” Papuvira f4‘t xitihapha’*k kiri nuéi‘c, va; takunpi-p: “‘’U;mkun puxay “arazr ’d-vriktihap.” 1. Pamitva pak6”’6-rahitihat pehé:raha’ ’Apxazn ’axyar pehé-raha kuy- na‘kkitck’a’iru ? ’u’6-rahiti’, karu hari para-mvaraks4‘mmutihan.? Vira va; kunéinnati pa’apx4n- ?fanammahate papihni-ttcitcas pa- kunsupravarati pehé-raha. Tci-- mite vura ’uy4‘hiti pa’Apxa’*n, pikutcaktihap, xutnahite vira kuniky4‘tti’. BUREAU OF AMERICAN ETHNOLOGY disk beads, olivellas, everything © that they use on a dress, a man does not take care of; a woman takes care of them, they are women’s property. When they buy food the money that it is sold for is | They call called ’fi-vrik’apw’. it ’G-vrik’apu’ money, the money for which food is sold. They © “That condor plume is — woodpecker — say: ‘fi:vrik’apu’, this scarlet is ’G-vrik’apu’.” If they do not want to sell any- | thing, then people say: ‘‘They do | not take anything [any money] from anybody.” (PRICE OF TOBACCO) A hat full of tobacco is worth a | third-size dentalium, or a full- | size woodpecker scalp. The old men keep a small-sized hat for [BULL. 94 | measuring tobacco. The hat does | not hold much, they do not press it down, they just put it in there loose. 1Cp. ’ip ni’fcsipré’*t, I picked it up. ? Third-size dentalium, sometimes called kuynakitck’a’iruh?arak- ka’*s, old man third-size dentalium. 3 Full size woodpecker head, lit. one in which the scarlet reaches the bill. called ’icvi'ttatc. The kinds with smaller scarlet, from the male birds, are X. Pahé-t kunkupe‘hé:rahiti’ 1.., Po;bra.-mi A. Payié$tiva k*¥6:*k mit kuma- ’ihra’*m *# Va; vura kite k6-ka’ahup- ?ihra;m mit kuniky4‘ttihat xavic- fGhra’*m,! karu faéip?ihra’*m,? karu xuparicrthra’*m.? Xavic- fihra:m karu faéiprihra:m va; kite kunic vura k’6°k mit pakunik- ya‘ttihat. Xuparic?thra:m yurukv4‘ra- ’‘uhramikyayv. Pumit vitira va: iky4‘ttihaphat puxx*itc pénnu: kuma’4ra‘ras, va: vura_ kunic ’umtissahiti pafaéiprtihra’*m. Kuna vura paxuska‘mhar va: mit kite kunic kuniky4‘ttihat paxupéri’!c. Papi’é-p va’thra‘msahanik va: vura kitchanik xavicrtihra’*m, va: vura k6: kite pamukun?thra:m- hanik pe‘kxaré‘yav papikvah va; panulitti-mti’. Va; vura ytixas * sur xé‘ttcite pamtssu"f, pavura xAvic uku- pitti’, kina vura ptimit vura va; (TOBACCO SMOKING) (THE PIPES) (THE DIFFERENT KINDS OF PIPES THAT THERE USED TO BE) - The only kinds of wooden pipes they used to make were of arrow- wood, manzanita, and yew. The kinds they made most were of arrowwood and manzanita. The yew pipe is a downriver Indian make. Our people did not make it much. It looks like the manzanita pipe. But they [our people] made more bows of the yew wood. But the old style of pipe is the arrowwood pipe alone, that was the only kind the Ikxareyavs used to use according to what we hear in the myths. Elder is soft-pithed, like arrow- wood is, but they never made pipes of it. They were afraid of 1 X4vic, Arrowwood, Mock Orange, Philadelphuslewisi Pursh var. gordonianus Jepson. ? F46i’'p, the wood of any one of the four species of manzanita occur- ring in or near the Karuk country. The wood of any of these species could be used indifferently for making a pipe. 3 Xupari’'c, Western Yew, Taxus brevifolia Nutt. 38 For illustrations of pipes see Pls. 27, 30, 34; also the illustrations in Powers (reproduced as Pl. 29 of this paper), Mason, McGuire, Goddard, Dixon, and Kroeber (for references see pp. 23-34). 4 Yuxas, Blue Elder, Sambucus glauca Nutt. 135 136 ’iky4‘tihaphat po-hram. Kun- elder, they said it was poison | Pa-ytihat mit payu‘xas, mit kuni- pittihat ke-micappiric, puya‘ha- rappitic. Ka‘kum ’ukk6-rahina‘tihanik karu k4-kum vura pw’ikk’6-rahi- tihaphanik pa’ahuprthra’*m, x4;t f4-t vura kuma’4hup. Karuma vira ’uhramkaé‘msa va; vura 71kk¥6‘ri-puxsahanik havi. Ta-y mit vura ’u;mkun k4ru vura pumit ’ikk’6é-rahitihaphat pamu- kunfthra’*m. Pa’ararakk4-ni- mitcas pamukun?rihra:‘mhanik pe‘kk’6-ri-ppuxsa’. Karu vura ka‘kum ’u;mkun ’aso‘hram?rura‘mhanik pamukun- Pihra‘mhanik, ké6-vira ’Ashanik po*hra‘m. Mi tavé‘ttak va: pa’apxantin- nihite kunivyihukkat, tazy pe‘k- yaras. Va; kari vira ko-vura kunic tayié pakuniky4-tti pa’4- ra’*r, Va: vura kari kuniky4:s- sip pavura ké- kuma’thra’*m kuniky4‘tti’. Ka4-ku mit ’apxan- tinihite?Ghra;m kunic kuniky4t- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 wood, dead person wood. Some wooden pipes no matter | of which kind of wood they were | made were provided with stone | bowls and some were without Even big pipes Lots of stone bowls. were bowlless sometimes. the men did not have any stone > Those were | the poor people’s pipes, the ones | bowl on their pipes. that had no stone bowls. And some people had stone | pipes, the whole pipe of stone. After the white people came, | Then | the Indians worked everything | They started in then | They © there were lots of tools. different. to make all kinds of pipes. made some like white men’s pipes. They were funny looking pipes that they made.® | | \ | | tihat. Yitcktinicitcas pa’uhri‘m va; mit pakuniky4‘ttihat.® 5 Pl. 27, d, shows Nat. Mus. specimen No. 278473, apparently collected at the Hupa Reservation, which is declared by Imk’anvan to be a typical pipe carved out by the Indians in imitation of a White man’s pipe. She even said that she suspected the soldiers at Hupa had whittled out such a pipe, and not Indians at all. To show how totally unfamiliar Imk’anvan was with northern California all-wood pipes of a kind not made by the Karuk-Yuruk-Hupa, with very slender stem and a portion suddenly becoming much thicker at the bowl end, she declared that the pipes of this type shown in Powers’ Fig. 43 (reproduced as our Pl. 29), from McCloud River, Feather River, and Potter Valley, are also freak pipes, made by Hupas “mocking” the White man pipes. " HARRINGTON] a. Paxavicrthra’*m * a’. Pe-kxaré-ya va; mukunrth- ra‘mhanik xavic?thra’*m Pi’é-p mit ’uzm viira tazy pax- xAvic Kartimrin® ’inirahiram pax- x4vic. Va: vura kumé’iihanik, patta-yhanik, pe‘kxaré-yav ’u;m- kun karu vira va; pakunikya't- tihanik pavimta;p, karu pakun- nihat, karu pamtikké’*r,’ kar im@4‘tvar, karu takkasat, karu papasnikk’é’*r § va; kunrikyAtti- hanik, pakké-vr°® karu vura va; kuniky4‘ttihanik paxx4vic. Xa- victthra:m karu pakuniky4‘tti- hanik, tcAntca-fkuni¢as. Xavic- fihra:m papikvahahirak va’th- ra‘mhanik. b’. Xavicrtihna-mite mit mu’thra:m xiki-hite Tein mit va: ka; numméhat Xiki-hite, pihni-ttcitc, ke-vk’arih- 6uf, kari mit kari k’4:n kunfi- runné‘tihat tcicciharas. Sd-yas kun?aramsiprinnati’, va; ka:n mit kunfirunna‘tihat, payém tak6-, tapuva: ‘frunna-tihap. Xas ’uppi’p: “Tani’4‘tcitcha: pa- taki-kmahap. M4sti‘m” ’ip nihévat, viri va; tanipd-ttcur panani’thra’*m.” “Teé#rm, manik nu; pappive’’c.”” Xas kunic pata- meSCON. 27/,"0) 1c, ©: TOBACCO AMONG THE KARUK INDIANS 137 (THE ARROWWOOD PIPE) ™* (THE ARROWWOOD PIPE WAS THE PIPE OF THE IKXAREYAVS) Long ago there was lots of arrowwood at Katimin rancheria. That was why there was lots of it, because the Ikxareyavs were making flint pointed arrows, and wooden pointed arrows, and In- dian cards, and shinny sticks, and shinny tassels, and whistles too they were making, and comb sticks too they were making of arrowwood, and they were making arrowwood pipes too, white ones. It was the arrowwood pipe that they had in story times. (SQUIRREL JIM’S PIPE WAS A LITTLE ARROWWOOD ONE) Once we met old Squirrel Jim at Three Dollar Bar Creek, people used to travel through there on horseback, coming from Sawyer’s Bar, they used to travel through there, now they do so no longer, they do not travel through there any longer. Then he said: “I am glad to see you folks. I took a smoke a short distance upcreek, and then I lost my pipe.” ‘All right, we will look for it.” Then 6 There was xAvic on the Ishipishrihak side, too. 7 Indians cards were also less frequently made of pihtiri. 8 Whistles of arrowwood were made for children, and were also used in the war dance, brush dance, and deerskin dance. 9 A stick of arrowwood a foot or more long, used by the men for dressing the hair after bathing, also used ceremonially in the new year ceremony. 10 Or m&-sikarh. Referring to up the Salmon River and its trib- utaries. 138 kinv4'm’yuv xas ’uppi’p: “’Ana- na’thna*m’mite.””" ’Uxus xay kunxus ’ata fat ’apxanti-tc?th- ra’*m. ce’. Pahé:t kunkupe‘kyAhiti — xavicrihra’*m 114 Takun?appiv hé-y kite xavicrip- pa’, hé-y ’ata kite payaév ’u’f-hya’. ’Ararapi‘mate vura ’uzm tay mit paxavic. H4-ri vura maruk takunma po‘hramrikyé-yav, puy- ava; kari takunpi‘p: “Va; ka:n yav 7uithya pochramfikyavy, fitppayav, ’uhramfikyé*yav vaz 999 ka:n ’w’ithya’. Patakuniky4-vicaha;k —_paxa- vicrthra’*m, takunikpa‘ksir pax- xavicrasxa:y “icvit.2 Ka*kum pa’dhup puyé:pedhata, pa- ’uhramé:kyav, tirihca pa’dhup. Paka:n kunic ’tmxt‘tsurahiti’, vaka:n takunikpa‘ksur, va; ’uzm pliva; ka:n ’imxti‘tstirahitihecara po‘hramfi-ccak. Vura hari virava pakunikpa‘kti paxx4vic. Va; ’u:rm kari yé-pea’, va; ’uzm pu’imx4xaratihata, papicyavpi'ce takuniky4-ha’*k, va; ’uzm kari pa’ippa ’ivaxra sur. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 as he passed us, he said: “‘A little Indian pipe.” He was afraid people would think it was a White man pipe. (HOW THEY MAKE AN ARROWWOOD PIPE) 1* They hunt for where there is an arrowwood bush standing, where there is one that ought to be good. There were lots of arrowwood trees close to the rancheria [of Katimin]. Some- times they see upslope a good one for a pipe, and then they say: “There is a good one standing there, good for a pipe, a straight one [bush], one good for making a pipe is standing there.” When they are going to make an arrowwood pipe, they cut off a piece of the green arrowwood. Some sticks are not good for making a pipe, they are widish [not round]. They make the cut where it is swollen [where twiglets branch off], so it will not be swollen in the body of the pipe. They cut the arrow- wood at any time. They are good ones, do not crack, when they make them in the fall; the tree is then dry inside. 11 He chanted the word, holding the vowel of the penult very long. 4a Kor arrowwood pipes in various stages of making and also 4 finished pipes (only the third pipe from the right-hand end is of manzanita) see Pl. 30. The arrowwood used for pipes is from % diameter, the pith channel is \ inch to \ inch in diameter. inch to 2 inches in Practi- cally all pieces are straight enough to produce a straight pipe when dressed off, and although the pith channel is often far to one side of the center, the pipe can be centered about it in the dressing. : : ' | : -po-hnamrippanite, -xé‘ttcite pakuntarukti’.“ HARRINGTON] Piccizp, va, ka:n takunt4rup- kuri pak4:n ’ihé-rah uw’i-6re’’c,)** Vapor Teaka- ite ktnic pakunta:tcti’. Puydvy- hara payittcakanite puxx*ite takunt&-ttcaha’k. Pamusstruvar xay ’utanniha’. X4Ay va; ka:n kunvuippakuri passtruvar; h4-ri ’Appapvari passtruvar. Va; ’uzm yav ’ukupatt4-teahiti pakuni-rich- tiha*k. Yidéa ’uhra:m vira ta‘y pamuta-vé’’p. Puhitiha:n ’atcipya4-khara pa- musstiruvar,® po‘hramrahtipra:- teip, hari ti-mv4ri pamus- stiruvar.’® Vura va; puht-nhara x4't pu’atcipy4:khata pamus- struvar,’ vura kunimm’tsti pakunxtiti va; k4:n varihe:c pas- struvar. Va: vura kunkupataéruk- kahiti po‘hramrippan, xas va: vura kunkupatarukkahiti k4ru pakunnihat, pakunihara’fppan- kam, pakdé:n kunvé-hk’urivuti payi’"v. ’Avahkam karu vura takunik- xatip, va; vura takunkupé-xérip- aha po‘hra:m pakunkupe‘ky4-- he’’c, pakari xé‘ttcitc. Karixas takunsuvAxra’, kavannihitc, pu’imfirari-khara vura. ’Imtcaxxahamt: karu vura puyavhata, ’imtctinti’. ’Ahir- am?ravahkam ’a? va; k4:n pakun- suvaxra‘hti’, ’inn4:k, takunt4k- maé‘- a Or ’u’{-6ré-citak. TOBACCO AMONG THE KARUK INDIANS 139 They first make hole where the tobacco is going to be, on top of the pipe. It is soft when they make the hole. They dig out the bowl end of the pipe, just as they dig out an arrow, the tip end of an arrow, where they stick the foreshaft in. They also work it outside, they work it to the shape of the pipe, while it is still soft. One ought to whittle it off slow. It is not good to cut it too much in one place. The hole might get spoiled. They might cut into the hole; sometimes the hole is to one side. It is good to whittle it as it is being revolved. One pipe makes lots of whittlings. The hole is not always in the middle, in the middle of the stick; sometimes the hole is to one side. It makes no difference if the hole is not in the center, they watch where the hole is going to come. Then they dry it, a little back (from the fireplace), not where it is so hot. They dry it there above the fireplace, inside the living house. It is not good to dry it in the sun either, it cracks. They dry it there above the fireplace inside the living house; they hang it up. It must dry slowly. They do that way so * See Pl. 33, a, for dug-out shaft tip of Karuk arrowwood arrow ready to receive foreshaft. 6 Or pamtssuf, its pith. 16 Since the stone pipe bowl conceals the centering or noncentering of the big end of the pipe about the pith cavity, the Karuk are not careful about that end; and they are also careless about centering the mouth end about the hole, some pipes having the hole to one side. 140 karari. Tcaka’i-te po-vaxra-hti’. Va, kunkupé‘kyaé‘hiti va; ’uzm puimtctntihara,” va; ’uzym sakri-vhé’*c. Paté-mtctraha;:k, pakunikyd-ttiha’*k, takunpi:p: ““T6mx4xxa’*r,’’38 Hié-t manva vura kumé@’i’ihanik papu’ikmah&tcra:m suvdxrachti- haphanik paxavicrthra’*m. Vura- hit manva vura kumé’i’ihanik ’imn4: kite kunsuvaxra-htihanik. Pakunnihar ’uzm vura nik hé-ri ikmah4tera;m kunsuvaxra:htiha- nik, pi mit vura harixxay nam- mahat ’ikmahdtcra:zm kunsuv4x- ra*hti’ pa’uhramfikyay, vdra mit imnai> kite kunsuvéxra-htihat ikrivra‘m’mak. Paxxavic ’u;m viira pup4ram- vutihap. Punaéitti-‘mtihara xa- vic kunp4ramvuti’, kunsuvAx- ra‘htihat mit vira kite ’inn4’#k. Pafaéiprihra;m vira kite pakun- paramviti’. Po‘hramik’av x4:t vuira hari vura kunikyav va; vur ’umtct- re’°c, pavur umtctré-caha’*k. Hé-vi vura pu’imtctntihata, xA:t karu sur 4sxa’*y, x4:t karu xAttik- rupma’. H4-ri’4vahkam ’u’aram- si‘privti pé-mtctr, karu h4-ri st- fkam ’u’4ramsi‘privti’. Patcé-m- ya;te vura yav takunpe-ky4ssip- re‘ha”*k, karu patcé-mya;te ta- kuntarukkaha;k po-*hrampPippan, pakari’Asxa’*y, va; ’uzm pu’ifyé‘m- tcintihara, va; ’u;m kari pa- mu ahup xutnahite, va; ’uzm ydév ’ukupe‘vaxrahahiti’. Va: ’u:m ya‘mahukatc pak4ri ’Asxa’*y, vaz ’uzm y4‘mahukatcikyav, karu vu- ra va; ’uzm pu’imtct-ntihara. BUREAU OF AMERICAN ETHNOLOGY (BULL. 94 it will not crack, so it will be hard. When it cracks when they are making it, they say: ‘‘It is cracked open.” It was funny that they did not dry the arrowwood pipes in the sweathouse. It was funny > that they always used to dry > them in the living house. The arrows they sometimes used to dry in the sweathouse. Bits dy | never saw them drying a pipe | that they were making in the | sweathouse; they just dried them | inside, in the living house. boil. I never heard that they boiled arrowwood, they just dried it in the house. But the manza- nita they boiled. Pipesin the making will crack, if they are destined to crack, at no matter what season the wood is gathered. Sometimes they do not crack although full of sap and in the springtime. They start to crack both from the outside and from the pith channel. If dress- ed at once to the shape of the pipe and if bowl cavity is dug out at once, while still green, it will not be so likely to crack, for its wood is then thinner and it dries evenly. It is easy when it is still green, easy to work, and that way it does not crack either. Sometimes they used to rub on grease on the outside of the pipe 7 Or pu’imxaxératihara. ** This is the verb also regularly used of a finished pipe cracking. The arrowwood they did not | | ramikyavravahkam, | pwivaxra‘htihara HARRINGTON] Hari ’aéktrit kuniyvirukti po-h- va; ’uzm pamu’iccaha suf, teaka’i‘te kunic ’uvaxra‘ht’, va; ’uzm pu’imtctntihata. Haé- ri virava mit vira kuniky4‘tihat pamukunrthra’*m, picyavpic’u;m pakaniy4”*tc, va; ’uzm kar ivAxra pa’4bup, karu vura pu’imtcaxha- ta. H4-ri vur xavicrivaxra pa- kuniky4-ratihanik, va; vura y4v- hanik, pu’imtctntihara, va; ’uzm sikrizv vura kitchanik pé‘kyavy, sakrivikyavhanik. Va; vura ta- kunpippa‘tcur po‘hramikyav pa- takunm4ha‘k té-mtcut, h4:ri vura pupip4‘tetratihap, va; ka:n vura takunfi‘tcur, kari yié kina takun- pikyav. K6‘mahite kunsuvaxra; hti!® po-- hramikyav ’ahiram?ravahkam va: ’urm yA-‘mahukate ’ikfi-tra6un. F4-t virava kuma’4hupmt‘k ” kunikfutraé6unati’, ’Assamfi‘k ku- niktifvara ‘ti’, Hiclearitri vura kun- faravi‘kti’. Karu h&-ri ’ippihmféi:k kunrik- futraééunati po‘hramstruvar. ’I- pihsizhmé”"k, ikfutraeetinara- 19 Their ‘“‘pipe work.”’ TOBACCO AMONG THE KARUK INDIANS 141 that they were making, so its juice would not dry in it, and the drying would be slow, so that it would not crack. Pipes were made at all seasons of the year, but the fall was the proper time, for at that time the wood was dry and the weather was not hot. Sometimes they made pipes out of dry arrowwood. They were good ones, they did not crack. The only trouble was that they were hard to make, difficult to make. A pipe in the making they threw away when it was found to be cracked. Sometimes they did not even take the trouble to throw it away, they just let it lie where it was, and started to make another one. They dry the pipe they are making a little above the fire- place so that it will ram out easier. They ram it out with any kind of a stick; they hammer it [the stick], chisel fashion, they work it from both ends. And sometimes they ram out the hole in the pipe with a bone. With a bone awl, a rammer, they ram it out. They use a cannon *0 Often with a s4tip, a hazel stick prepared for use in basketry. The pith is so soft that it can easily be removed with a toothpick. Sometimes the pith is so loose that air can be sucked through it while still intact in the piece of wood cut to the length of the pipe. While the Indians speak of it as being rammed out, it is really dug out as well as rammed out. The Karuk never heard of splitting a pipe tube longitudinally, removing the pith or otherwise making a channel and then gluing the halves together again, as is pee by the Ojibway in making “ps pipe stems. 63044°—3 12 142 mt‘k, pakunrikfutrasédnarati’. Sakanik’o'ra’ippi’, pufitc?apsih- fippl’ va; pakun?ihri-vti’, kunéi- my4‘tti, piccizp pa’ippi’, vi-ram vura kunriky4:tti pamissi’!, ni-n- namite vura kunriky4-tti’, kunéi- my4‘tti ’A4ssamii"k. Karixas ta- kunrikfi-trabun, xakkarari vura kunraravi‘kti’. Kunsuvaxra‘hti picci’'p Vaz ’uzm xé‘ttcite patuvaxraha:k pa- mussu’“f, ’A-pun té‘kyivic paxa- vicrikfttraétnapw’, paxavicsu’f. ’A‘pun tukifkitic. Va; kunku- pé‘6viya nnahiti makartina pa- ké-vni-kkiteas karu papihni-ttci- teas, xavicrikfitradunapu’, va: kunkupe‘$viya-nnahiti’. d’.’Amvavakkay vo’ A‘mntp- rihti paxavicruhramstruvar a’’, Payiétiva ké6- kumapAssay k’aru ’amvavakkay Karu hari ’amvavakkaymi‘k takun@4ruprinavaé po‘hramstru- var. Patakunri‘kk’4raha;k pa’A-m’- ma, pimn4‘n’ni, ’itrd-pasippa: vur é‘k tamé-ktattazy pavakkay, pe‘knimnamké-mmitcha’*k. Va: pa’amve‘vaxrahak su? pakun?é- ra‘rahiti’, “Gryvaha karu vura sur kun?ara‘rahiti’, pufitc?rivaxra karu vura kunra'mti’, ’ikye-- puxké-‘mmitca karu vura kun- Pararahiti’. ’"Amvavakkay ’uzm vura v4-n- namicitcas, passay *!’untihya‘ttas, ipefinkinatcas. Pimnani ’uzm patta’*y, ’imfiréri“’k, pakun?4mti pa’4*mmahak. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 bone, a deer’s leg [bone], they | first file the bone off, they make its point long, they make it slen- der, they file it off with a rock. Then they ram it out, coming from both ends, the pipe. They dry it first. Its pith is softer when it is dry. The ram- mings fall on the ground, the > arrowwood pith. It is curled up | on the ground. The old women and old men call maccaroni that way, arrowwood rammings, that — is what they call it. (A SALMON-GRUB EATS THROUGH THE ARROWWOOD PIPE HOLE) (THE DIFFERENT KINDS OF SAL- | MON BEETLE AND WORM) And sometimes they bore out the hole in the pipe with a sal- | mon worm. When they catch salmon, in summer, in a few days it is full | of bugs, if it is in an old living | They live in the dried | house. salmon, and in the salmon meal too they live, and they eat dried deer meat too, and they live in old untanned deerskins too. The salmon worms are longish ones, the salmon beetles are short ones. In the summertime there are lots of them, in the warm time, eating on the salmon. 1 ?Ara:r mit k’4ru yid0a vo-Ovirytihat Passay, Kartimrin mit ukré’*t, pa’icviripmad; mit kunfppéntihat. There was a person | named Salmon Beetle too, he lived at Katimin. He died about 1877. 4 | HARRINGTON] PAssay ’uzm muttnvi;‘v ’amva- vakkay. Pavtra ké-vira ké:s. | Passay ‘u:m vura ’&4*mméahak —?wuruhik’6‘ti’, ’unuhtunvé-ttcas, ta’*y. “Amvavakkay xas takun- kitra’. Tcé-myatc tazy pavakkay. Tcémyate kunké‘tcasahiti’. Ka- rixas kikku:m va; takunkitra’, Xas ktk- | passay takunpaérihic. | kuzm takunptruhpa’. | | | Vura ’uzm hitiha:n va: ka:n -kuntararahiti ’a‘mmahak. H4-ri va; vura nu’4mti pavakkay, -xaéimtup kuinic. PAéma:zn ta- -nukxi-vetraha”*k, va; kari pavak- kay tanumma _ patakunfiruvo'n- ~nicukva’, patantkxi-vetr. Pa’a- “ma patayav nupiky&-ha’k, va: kari ’itm tanus4‘nnupuk, karixas saripmt‘k tanutattuycur pavak- kay, viri pa’4:pun takunivraric, va; vura k4:n takunpé‘ri‘npd’. Tkrivki k6-k pa’amve-vaxra ’A‘m- tihansan. K6-k pakun?A-mti pa- ’amve'vaxra’. Kuyra;k k6é‘k pa- passay karu kuyra:k ké6k pa- ’7amvavakkay.” Nu: karu ku- m4’1’i nu; pa’4ra’*r, nu: karu ’amva:mva4'nsa’. TOBACCO AMONG THE KARUK INDIANS 143 The salmon worms are the sal- mon beetle’s children. There are all sizes of them. The salmon beetle lays eggs on the salmon, little eggs, lots of them. The sal- mon worms hatch out. Soon there are lots of the worms. Quickly they grow big. Then they hatch out again, they turn into salmon beetles. Then they lay eggs again. They live all the year on the salmon. Sometimes we eat some of them, like we do grasshoppers. When we peel the skin off, then we see the bugs crawling out, when we peel it off. When we clean the salmon, we take it out- doors, then we brush it off with a bundle of hazel sticks, then they fall on the ground, and that is where they perish. There are six kinds of salmon eaters, there are six kinds that eat dried salmon: there are three kinds of salmon beetle and three kinds of salmon worm. And we make seven, we Indians we are salmon eaters too. 2 The kinds of beetles and grubs described by the Indians have been quite satisfactorily identified. _ Europe. ‘is exactly what the Karuk state. Efforts to obtain a specimen of either adult or larva of the small bluish black beetle described respectively as the only passay and ’amvavakkay which were found in the dried salmon before the Whites came, have not been successful. According to Dr. A. G. Boving, of the Division of Insects, U. S. National Museum, it is probably Necrobia mesosternalis Schiffer, which is native to America and re- ported from Arizona, a species closely resembling in appearance of both adult and larva and in habits the common cosmopolitan Ne- crobia rufipes DeGeer, which has been introduced into America from The color of the adult is bluish black, and it is smaller than the adults of Dermestes vulpinus and Dermestes lardarius, which The larva is reddish (according 144 Kuyra;:k k6-k tapap4ssay: Yi0- §a pakumapassay va; ’uzm vura tii-ppitcas, ’ikx4nnamkinicitcas, ’amki-vkunicitcas ktinic. Pi’é-p vura va’amvapassay va, pay- k¥6’°k. Va; uzm yié kunimmiuissahiti papdssay ké:citeas, va; ’uzm ’ik- xaramkunicas, ’104k6-vura ‘ikx4- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 There are three kinds of salmon beetle already: One kind of salmon beetle is little, black bluish ones. This is the old-time salmon beetle. Another kind of salmon beetles are larger, they are black, they are black all over. ramkiunicas. to Dr. Boving, more precisely reddish blue or brownish blue) and not very hairy, which agrees with the Indian description of the original pipe-boring worm, listed first in the text, and indicates that the first-listed beetle and worm were adult and young of Necrobia. The larve of Necrobia species live in carcasses, meaty or greasy refuse of all kinds, hides, old clothing, rags, or shoes. While making galleries is not the regular habit of this larva, it is capable of making holes and galleries. A Necrobia larva confined in a bottle by Dr. Boving ate its way through the cork. The Necrobia larve are also well fitted for making galleries since they are practically hairless. Dermestes larve on the other hand live in soft material and are quite hairy. The second and third kinds of beetle enumerated in the text have been identified respectively Dermestes vulpinus Fabr. (black all over) and Dermestes lardarius Linn. (black with the foremost part of the wing-covers yellowish gray). These are both Old World species, now cosmopolitan, and introduced into America by the Whites. They are species occurring in the salmon and seen about the houses of the Karuk at the present time. The worm listed second in the text is the larva of either of these species, the appearance being almost identical. It is interesting that the older Karuk still remember that these are not the old-time kind. The worm listed last in the text, occurring only in actively rotting salmon, and white in color, is the maggot of fly species. The boring habits of another Dermestes species, D. nidum, are of interest in this connection. D. nidum lives in the nests of herons from Massachusetts to Texas and eats fish refuse. The larva of this species when about to enter the pupa stage, bores into the heartwood at the broken off end of a twig to a depth of an inch or more (precisely after the manner of Karuk pipe boring), sheds its skin to plug the entrance of the hole, the hair sticking backward to block any intruder, and when the beetle hatches out it is strong enough to back out, ejecting the skin. (Information about habits of D. nidum fur- nished by W.S. Fisher, Division of Insects, U.S. National Museum.) HARRINGTON] Va; vura x4a;s k6é;s payidéa kuma passay k6:s,* yidtiva kite- kunimmiuissahiti’. Ké-citcas * va; karu vura, pa’a‘tcip tapikra‘m- vam kumap§éssay. Kuyra;k k6‘-k karu pa’amva- vakkay: Yid0a pakumavékkay kunic ’im- yattipuxsa’. Va: ’uzm puxx“itc ’A‘xkunicas, kunic x4‘sktinic ’am- tapkunic?a-xktnicitcas. Pa’aé- kuritara’ahup’assippak va; kaéru vura k4:n kunrara‘rahiti’. Kun- imcakkarati pa’aékétit. Pa’Ahup fat virava kun?4‘mti pa’aékurit kitcha’*k, va; karu kun?ra‘mti’. Pamakayvaské-mite tanu’tsip- rena k, va. Kara vura “Ka-n kunrara‘rahiti sie. Va: ’uzm pa- pi’é-p va’amvavakkay. Va: p4- ’uzm va: poc‘hra:m 6arupri‘n- natihan, va, pa’uzm pa’am- vavakkay. Kunéittitmti va; pikvahahirak kun?ihri-vtihanik pa’amvavakkay, va; kum4’1’l pa- vakkay kunfihrivvti’. Va: poch- ramsu;f @arupri-‘nnAtihan. Yi66 ’uz‘m pakumavakkay ’im- yattatas, ké-citcas. Vaz ’uzm vira piva; k4:n ’4ra-rahitihaphanik pv’é*p. Payém ’u:m vutra va: tatta’*y. Karixas yidéa karu tcantcaf- kunicas pa’amvavakkay, tu-ppit- cas, va: ’uzm pa’amvaxx4't kun- ra‘mti’, pa’amve'vaxra paté-x4't- taha’*k, va; kunramti’. TOBACCO AMONG THE KARUK INDIANS 145 About that same size there is another salmon beetle, only it looks different. They are big ones too, striped across the mid- dle. There are three kinds of sal- mon worm too: One kind of the worms has little hair on. They are very red, they are kind of grayish red ones. In a greasy wooden cup- board they live too. They smell the grease. They eat wood or anything if when it only has grease on it, they eat it. And whenever we pick up an old rag, they are living in it too. That is the old-time salmon worm. That is the tobacco pipe borer, is the salmon worm. Because they heard in the stories that they were using it, that salmon worm, that is why they use it. It eats out the pipe pith. Another kind of the worms are hairy ones, big ones. They did not use to be here long ago. Now there are lots of them. Then there is another kind of salmon worms that are white ones, little ones, they eat the rotten salmon, whenever that dry salmon gets rotten, then they eat it. 2 Or yié0a kumap4ssay va; vura x4's k6's, there is another salmon beetle about that same size. “4 Nondiminutive ké-ttcas would never be applied to salmon beetles, the diminutive, usually translated as larger, being preferred. 146 b”. Pahéi‘t kun6aruprin4va ‘étiha- nik pavakkay po‘hramstiruvar Patuvaxra po‘hra‘m, va; k4:n takunri-va‘yramni pa’amva4‘6ki- rit po‘hramtarikvatak. ’A? tak- unfihyi-crihmaé. Xas va; kunim- ma‘sti’?. Tcaka’imite vur ’u- ’ukkurihti padkint. Ptiyava; kunimm’t'sti’? yané-kva tuvAxra padkurit, sue va; vura_ tupik- k’asvat padkutit. Karixas va; kari patuvaxra’, padkutit, karixas ’amvavakkay takun?appiv, karixas va; k&:n ’ammAhak takun?Appiv pavak- kay. Su-ffak tazy ki pavakkay, suf?ficccak. Karix4s va; su? tak- un§A‘nnam’ni, po‘hra:mmak sii. Kohomay4:‘te vura pavakkay pasuf takun04‘nnam’ni. Karixas ’axvahahmti‘k takuniptaxv4h- teak, karixas ’a? takuntakkarari ’Anmi"k. Pamitssuf va; tu- *Amnupri’. Xas pataxx4r utakkararihva- ha’*k, ’axmay ik vira xas takunma yanné‘kva to‘éaruprinahiti po-h- ram. Hinup é-kva t6°6@4ruprin pamutssu;f po‘hramfikyay. Pu- yava: karixas takunikyav po‘h- ram. Puhitiha-nhara pavakkay ’ih- ri‘vtihap. Va; pa’drazr va; kuma’i’i vura pavakkay su? ’u- §famné‘mnihvuti’, kiri va; nipi- teakuv4‘nnarati’ panani’thra’*m. Karu ha-ri vira pu’iky4‘ttihara pavakkay, h4-rité‘my4hsap. Va: kite ktinic vura kunkupitti’ pa- kunikfutrasednati’. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 (HOW THEY USED TO MAKE THE SALMON GRUB BORE THE PIPE HOLE) When the pipe is dry, they spill salmon grease into the hole that has been dug in the pipe. They stand it up on end. Then they watch it. The grease soaks in slowly. Then they see that the grease has dried, the grease has already soaked in. Then when it gets dry, that grease, then they look for a sal- mon worm; then they look for the worm there on the dry sal- mon. There always are lots of them on the backbone, on the backbone meat. Then they put itin, inthe pipe. Itis a medium- sized worm that they put in. Then with pitch they shut it up. Then they hang it up with twine. It eats its way through. Then after it has hung for a long time, then all at once they see that the pipe has been bored through. Behold, he has eaten along the pith channel of the unfinished pipe. Then they fix the pipe. They do not do it with the worm all the time. A man puts it in there just because he wants to brag over his pipe. And some- times the worm does not do the work, sometimes it gets suffo- cated. The way that they usu- ally do is to ram it out. HARRINGTON] e’. Tcaka’i‘mitcrikyav xas pakun- pikya;rati po‘-hré‘m Picci:zp va; kuniky4:tti ’Avah- kam pavura po‘hra;m ’umtis- sahitihe’*c, karixas ’ippan kuna takunt4tuk, karixas takunsu- vaxra’. Tcaka’i‘mitc po‘hramrik- yav xas patakunpikya’*r. Ta- kunikfitraéin.® Tcaka’i-mite vura ’asaxyippitmtk* kuntaxifc- xicti ’Avahkam. Xara kunéim- kutik’ittiti ’Assamii"k, ’iffué kuna tcimtci:kk’aramii"k. f’. Xavicrthra:m ’u:zm sirik”unic X4vie ’u:m sirik’unic, tcé‘m- ya;te kunikya-tti = sirik’unic. Teantca fkunic karu. ’Im’usayav po‘kké-rahitiha:k ’ikx4ramkunic pe‘kk’6’¢r, paxavicrthra’*m. Tcantca ‘fkunic. 6. Pafaéiprihra’*m 7° F4oei:p k¥4ru vura kuniky4‘tti po‘hram. ’A‘xktnicas pafaéip- fihra’*m. Ta:zy vura kunfhri-vti pafaeeip, sikki k’4ru kuniky4‘tti’, kar ikti‘n, karu tas4ns4far, kar *uripihivikk*ar. a’.Pahéi:t kunkupé-kyA:ssipre-- hiti pafaéip?ihra’*m Pa’avans uxttiha;k kiri faéip- fihra;m nikyav, xas tuvd‘ram, tu’appivar pafaeei’'p. Ptyava patémméha”*k, xas ’icvit té’k- paksut, ké-tc vura t6-kpa-kstt, TOBACCO AMONG THE KARUK INDIANS 147 (THEY ARE SLOW ABOUT FINISHING UP THE PIPE) First they make the outside shape of the pipe and dig out the bowl, then they dry it. Then they are slow about finishing up the pipe. They ram it out. Slowly they scrape off the out- side with white rock. Then they rub it for a long time with a rock, and at last with scouring rush. (AN ARROWWOOD PIPE SHINES) Arrowwood shines, they quickly polish it. It is white too. It looks pretty when an arrowwood pipe is bowled with a black pipe bowl. It looks white. (THE MANZANITA PIPE) 7°# They make pipes of manzanita, too. They are red ones, the manzanita pipes. They use man- zanita for lots of things, make spoons, and canes, and acorn- soup scraping sticks, and reels for string. (HOW THEY START TO MAKE A MANZANITA PIPE) When a man thinks he wants to make a manzanita pipe, he starts off, he goes to look for manzanita. Behold, when he finds some, then he cuts a piece off, a thick piece, The informant is grouping both the ramming and the worm- boring processes under the term ‘“‘ramming.”’ 6 A chip of this rock was used for many purposes as a knife. 26a See Pl. 27, 6, and Pl. 30, third specimen from right-hand end. 148 axxak tu’’arihic va’*.?”, Xas to'p- vi-tam, va; kite tu’é-6 pa’ahup pa’ip ’uky4-t, pafadip?rahup. Karixas ’A‘tcip to‘pdrakvaft. Papup4rakvaraha”*k, pato‘ky4-- ha:k su? ‘usf‘fhiti’, va: ’u:m ’umtctre’’c." Pasu? usfi-fhiti- ha’*k, va; ’ujm vura hitfha;n ’umtcinti’, x4:t “4sxa’*y karu xA:t ’ivaxra’. Pa’a-tcip to‘parak- varaha:k, pafi6@ip, va; ’uzm pu- 7imtcuntihara po‘hramrikyav. Pafaéipsikki karu vira va; kun- kupe‘ky4-hiti’, kunikx4riprtp- ramti pamussu”f pasikih- fick’ Arh. b’. Pahfiit kunkupappéramvahiti pafadiprahup Karixas piccizp pafaéiprahup icahé-mfirak takunparam’va, va: ’u’m pu’imtctirecafa, va, ’uzm sakriv. Kunp4ramvuti ’icahé:‘m- firak pafadiprahup, pa’uhra;m kuniky4-vicaha’*k, va; vura karu kuninni‘cti’, pasikihikyay, pas- sikki kuniky4-vicaha’*k. ec’. Pahti't hari ’abkuritta kuné4‘nkuri po‘hramfikyav Harri ’aéktrittak takunptiééar, ha-ri ’akrahadkurittak, karu h4-ri vura virusura ‘ékitrittak. BUREAU OF AMERICAN ETHNOLOGY (BULL. 94 for he is going to make two out of it. Then he goes home, packing the wood that he has ‘fixed,’ the manzanita wood. Then he splits the wood in the middle. If he does not split it, if he makes it with the heartwood inside, it always cracks. If the heartwood is inside, it always cracks, whether green or dry. But if he splits the manzanita wood, then the pipe that he is making does not split. They make the manzanita spoons the same way too, they chop out the heartwood from inside of the spoon. (HOW THEY BOIL THE MANZANITA WOOD) Then the first thing they boil the manzanita wood in hot water, so it will not crack, so it will be stout. They boil the wood when they are going to make a pipe, just as they do to a spoon that is being made, when they are going to make a spoon. (HOW SOMETIMES THEY SOAK THE PIPE THAT THEY ARE MAKING IN GREASE) Sometimes they soak it in grease, in eel grease or in bear grease. 27 The piece of manzanita used for making a pipe must have double the diameter of the large end of the pipe, if the principle of eliminating the heartwood is followed, as Yas always does. Since the largest manzanita pipes, of what is called Yuruk style, are sometimes 2 inches in diameter at the bowl end, a piece of manzanita some 4 inches in diameter is required. Such large pieces are familiar to the Indians, since they are used in making manzanita spoons. 8 Or ’imtcinti’, it always gets cracked. HARRINGTON] d’. Pahtit kunkupatt4rupkahiti po‘hramrippan Karixas po‘hnamippanitc ta- kuntarupkuti, pehé-rah u’{-6ré-ci- tak. Taxaravé:tta kunkimnu'p- hanik. e’. Pahté't kunkupeky&‘hiti pamusstiruvar Xas pamustiruvar takunikyav. Paffaéizp ’uzm vura pustirtvara- hitihata, puva; kupittihara pax- xAvie ukupitti’. Payém ’uzm vura ’a4‘hm-tik takunikruprinnati’, simsim?im- firamt"k. Payémninay puxttihap§ kiri nikyav faéipruhramx4rahsa’, pa- simsim rimfir takuni-yt-nvara- ha’*k, viri hitiha:n vura ’tm- tetiznvuti’. Taxaravé'ttak ’a*h kun64‘nkuri- vutihanik ’uhramrippankam xun- yé‘primnakmti"k, karixas ’ipih- sithmt‘k kunikrt-prinnatihanik, puiyava; vura puyivuhara suP. f’, Pahfi‘t ’4vahkan kunkupata- p xicxiccahiti’, xt‘skinic kun- kupe‘ky4‘hiti k’aru vuta Karixas yuhirimti:k ’A4vahkam kunta-vuti’, karixas ’A4ssami‘k takunéimk’utik’utaya‘tcha’,*! ko- homay4‘te vura takunikyav. Takuntaxcxa‘cricuk ’uhnam- ripanite pamitva ’ahmi:k kunkimnit‘ppat’. Sak?assip’itcintcur mit pux- x“fte ’uky4-ratihat Vaskak pasik- ki’, pafaéiprahupsikk uky4-tihat, va, mit ’A4vahkam ’utaxicxicca- ratihat, simsizm ’uzm puimit ’ih- TOBACCO AMONG THE KARUK INDIANS 149 (HOW THEY DIG OUT THE BOWL CAVITY) Then they dig out on top of the pipe, where the tobacco is going to be. They used to burn it out. (HOW THEY MAKE THE HOLE THROUGH IT) Then they make the hole. The manzanita wood does not have a hole in it like the arrowwood does. Now they make the hole in it with fire, with a hot wire. Nowadays they do not like to make long manzanita pipes, just because when they burn them through with a hot wire, they crack every time. Formerly they burned out the bowl with a tanbark coal, then they bored it with a bone awl; that way it is not far through. (HOW THEY DRESS OFF THE OUT- SIDE AND MAKE IT SMOOTH) Then with a flint knife they whittle off the outside, then they scrape it off good with a rock, they make it to shape. They scrape the bowl where they have burned it out. Bottle fragments were what Vaskak worked them with most, when he made his spoons, his manzanita wood spoons. With them he scraped the outside of 31 Or takuntaxicxic4ya‘tcha’. 150 ri‘vtihat ’Avahkam. Papicci-te to‘kyi‘ha;k mit kite simsizm ’thri-vtihat. Mit upittihat: Yé-p- ca pasak?Assipriteintcur, ya00ah- sa’, Y4s ’uzm karu vura mit vo-hri-vtihat pasak?Assip, pamitv éky4-ttihat pamu’uhra‘m, tary mit ’uky4-ttihat po-hram. X4s va; ’Aavahkam xt‘skunic takunfyav tcimtci-kk’4ramt’"k. c. Paxuparicrihra’*m Payurukva‘ras hé-ri kunik- ya'tti’, kunipittv’, xuparic- fGhra’*m. Va; vura kunkupe:k- ya‘hiti pafaéiprtihra’*m. d. Pa’aso‘hramrthra’*m *? Va; vura kunkupe‘kya‘hiti pa- ’aso‘hra’*m pe‘kk’6-r kunkupe‘k- yahiti’.* Hari vura payvahe;m xavramniha:k num4é‘hti va; k6é-- ka’thra’*m,** ti-ppitcas pava; k6-ka’thra’*m. Hari vura va; ‘ikk’é6-r kaéru kunippénti ’asé‘hrazm, kunip- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 them. He did not use a knife on the outside. When he first made them was the only time he used a knife. He said: ‘The bottle frag- ments are good ones, are sharp ones.”” And Yas also used to use bottles, when he used to make his pipes, used to make lots of pipes. Then they smoothe the outside with a scouring rush. (THE YEW PIPE) The downriver Indians some- times make yew wood pipes, they say. They make them the same way that they make the manzanita pipes. (THE STONE PIPE) They make the stone pipe like they do the stone pipe bowls. Sometimes nowadays in the old ruined houses we find that kind of pipe, they are small ones, that kind of pipes. Sometimes also they call a stone pipe bow] ’asé-hra’*m. They 82 ’As6-hra’*m, lit. stone pipe, is frequently prepounded to ’ikk*6”°r, pipe bowl, to make more prominent the idea of stone pipe bowl, although ’ikk’y6°r means nothing but stone pipe bowl anyway. Similarly ’aso-hram’thra’*m, lit. stone pipe pipe, is formed, it being felt as a clearer way of expressing stone pipe than is ’asé-hra’*m alone, since ’as6‘hra’*m is also the name of a magical worm that eats people in the head. 83 See p. 154. 34 “What is apparently a portion of a pipe wholly of stone was picked up on the surface near Honolulu, on the Klamath River. (Fig. 69.) It is, however, different from the type of pipe used by the Shasta, and was regarded by them as mysterious, and probably endowed with great magic power. It is nicely finished on the ex- terior.’ Dixon, The Shasta, p. 392. Several Karuk and also Shasta informants have known that all-stone pipes were made by the Indians. They were doctor pipes, hence the connotation of mystery suggested by Dixon’s informants. HARRINGTON] pénti ’asé‘hra;zm = ’ukké-rahiti pohram karu hari kunippé-nti ’asohramrikk’6’°r. Vakkay karu vura v6‘6vi‘yti ’asO"hra’*m,® ’4ra:r kunra-mti’, ’axv4'k su? kun?a‘mti’, pa’é-mca va; kunéaytinkinnati’, pa’ém- k’imsa’. Puktnic xttihap kiri va; nuéviyannati pa’asa’Ghra;m karu vura pe‘kk’6'r ’asé‘hrazm pava: kum4’’i_ pavakkay, pa- arattanva kum4’i’i. B. Po-hram?ikk’6’°r a. Ka‘kum ’ukk6-rahina‘ti hré-‘m Puf460i:p kitchara pe-kk’6-r ku- niky4-rati’, xavicrihra:m kaéru vura ‘ikk’6-r kunikydrrati’. po*- Pa’ararakk4‘nnimitcas va; ’uzmkun vura pu’ikk’6-rahitihap pamukunrthra’*m, xavicfuhram- munnaxitc vita, ’u:m vifa. Tcé-mya;te ’umtakta-kti’, si?kam wink’tti’, ‘Ipanni‘te té-mtak, pehé-raha va; k4:n ’uvrararipti’. Pa’uhramyé:pe ukké-rahinat- ti’asaxxu‘smt""k. “Ikya:kamrik- yav xas po‘hra:m ’uké-rahiti’. Va; ’urm pe‘k’orayé:pca pa- ’as4‘0k’ rit kunic kumé:kk’6’°r. b. Kartim?in pa’as pakunip- pénti ’[k’6:ra’as Va: viura yittce'te pava: ku- m4’*s Katim?fi’'n. Va; vur 66vi'y- ti “Ik’6-ré’as. “Ick’é-ccak ’uh- yartpramti’, ’Asa’uruh’tékarm.*® 35 Also ’as6‘hna‘m’mitc, dim. 358 See Pl. 31. TOBACCO AMONG THE KARUK INDIANS 151 say: “‘The pipe is bowled with an ’asé‘hra’*m.’”’ And sometimes they call it an ’aso‘hra’*m pipe- bowl. There is a kind of worm too called ’asé6-hra’*m, they eat people, they eat them inside the head, the doctors always suck them out, the big doctors. Sometimes they do not like to call a stone pipe or a stone pipe bowl ’asé‘hra’*m just because of those worms, those pains. (STONE PIPE BOWLS) (SOME PIPES HAVE STONE PIPE BOWLS) Manzanita was not the only kind that they put stone pipe bowls onto, the arrowwood also they fitted with stone pipe bowls. The poor people’s pipes had no stone bowl, they were just wood. Pieces quickly come off, it burns through inside, a gap burns out at the top rim, the tobacco spills. But the good pipe is bowled with serpentine. It is much work when a pipe has a stone bow! on it. The good bowls are the fat-like rock kind of bowls. (THE ROCK AT KATIMIN CALLED Ik’ 6-RA’AS (PIPE BOWL ROCK)) 34 There is only one rock of the kind at Katimin. It is called the Pipe Bowl Rock. It is setting out in the river, out from Round 38 ?Asa’tru is on the Katimin side and ’Ik’6:r4’*s is out in the river from it. 152 Kartimrink’am ’G;0 ’assak ’uh- yarupramti’. Ké-vira pavé-n- nakkir Kartimrink’am, ’Iccipic- nhikam ’uzm vura puffa'thara. Pa’ara:r yizv mit kun?raramsip- rénnatihat pakuniknanstiro‘ti- hat pa’as. c. Pe‘kxaré-yay va; ka:n kunpip- pa‘ékurihanik pa’asayav C0 ’ick¥é-ca kunpippa-ékiri- hanik, pa’asaékuritk’unick’a’*m, kunippan’nik: “Va; ka:n kun- piknanstir6‘tihé:¢ yasrata. Ya's- fara kir iky4-kkam ’uky4‘tti xasik ’uhramyav mu’thra-‘mhé’’c.”’ Va; vura mukunik’6r4‘shanik Pe-k- xaré‘yav, va; kunipitti’, Pe-kxaré-- yav ’u:mkun karu vura va: ka:n pakuniky4‘ttihanik pamu- kuntikk’é6-r va; vira pakum4’’s. X4ra mit vura puxttihaphat kir ’Apxantinnihite va; ’ikvar pava; kum4’*s, pé-hra‘m (+ pava; ’uké-- rahitiha:k) pdava; ka:n ve'k’6-- rf’*s. Xa yi:v kun?ééma’ pe- Sivévannén ’utannihe’*’c, Pe-k- xaré‘tyav kunixviphé’’c, pa’as pa’yi;v ki; kun?é-@maha’*k, pe:k- k¥6”°r. Pumit va; yé-cri-hvitihap- hat. d. Pahé:t kunkupe‘knanstré‘hiti’ Kunikpuhkiré‘tti pa’assak, pa- takuniknansuraraha;k pe*kk’6’°r po-hra;m kuniky4-vicaha”*k. H4:- ri pa‘hmii‘k kunvitkiré-tti pa’as- sak. Paicvit takunma yav pak4é;:n kunikna‘nsure’*c. Karixas kun- fikk’t-ppaoti’ ’Assamfi"k, ’A:tcip ’uhyarupramti’. Xara vura ku- nikna‘mpapti’, ’itcA-nitc xas vura takunikna-nsuf, pa’A‘tcip *ihyan- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 Rock. On the Katimin side out in the water it is setting. All the sacred things are on the Katimin side, on the Ishipishrihak side there is nothing. The Indians used to come from far to peck off that rock. (THE IKXAREYAVS THREW DOWN THE GOOD ROCK) They threw it out in the river, that big black steatite rock, they said: ‘‘Humans will be pecking it off. Would that Human will have to work hard before he will have a good pipe.” That was the Ikxareyavs’ rock, they say, the Ikxareyavs too made their pipe bowls there of that same rock. For a long time they did not want the white people to buy that kind of rock, a pipe bowled with bowl rock of that place. He might pack it far away, and that then the world would come to an end, the Ikxareyavs would get angry, because they had packed away that pipe bowl. They did not use to sell it, (HOW THEY PECK IT OFF) They swim to that rock when they are going to peck off a pipe bowl, when they are going to make a pipe. And sometimes in a canoe they go to that rock. They find a good place to peck it off. Then they peck it around in a circle, leaving it sticking up in the middle. For a long time he pecks around it. Then all at once they peck it off, they peck HARRINGTON] nupnamtihatchan va; takunik- nansur. Xas té-ppé-ttcip pa’as, pa’ipa té‘knanstrat. Karixas tupikpt‘vripa’, puxx‘ite vura ’uw’axaytcakkicrihti pa’as, ’uxxtti xay 70:0 ’ukyimk’ar. Xas to-p- vétam, mukrivra;m xas té‘kyav pekk’6’°r. e. Pa’as Ka?tim?in pakunippé-nti ’Asaxtsras 364 Hari va: kunkupé‘éviya-nna- hiti ’as4xxu”s,*” karu h4-ri kuni- pitti ’asamtu™p.*® Kartim?in ické-ctizm, kartim?insi-m, kA‘k- kum va; k6°k4’*s, ’asxxus. Vaz ka:n yidea ’astkka:m ’tkri; ’asa- xts?as “U6vu'yti’. Va: vura hari kuniky4 rat ik’6°r, xé-ttcite "uma vura. Pirick’inic su? ’u’ix4x- piéva’. “Imtanan4mnihite vura pakunikraksiré‘tihanik ’Avah- karh. Puy4vhara ’uhramfrikyav, tcé-mya;te ’umpAtte:c pa’umfira- ha’*k. Pamitva ’apxantinnihite paku- nivyihukkat, va; mit pa’4ra:r va; kuniky4-vana:ti pa’uhr4‘m, va; pa’asaxxé-ttcitc, ka‘kkum v4'ra- mas karu ka:‘kkum ’ipefi:nkina- teas. Va: kum4’i’i pakuniky4-va- na‘ti pakinikv4rice:c pa’apxan- tinnihite ‘i'n. Xitsipux kun- m4hti pa’apxantinnihite. Pu- yé-peakkaé:msahara, vira ’uzm xé‘ttcitcas. Yi0ea po-hra‘m hari itrahyar takin?é’°. ’Icya: vira nuky4-vana:ti’, ’uhram, karu' vura_ simsi’'m, TOBACCO AMONG THE KARUK INDIANS 153 off the piece that is sticking up in the middle. Then he takes the rock that he has pecked off. Then he swims out, he holds the rock very tight, he is afraid it might fall in the river. Then he goes home. He makes the pipe bowl at his living house. (THE ROCK AT KATIMIN CALLED "ASAXUS?AS (SOFT SOAPSTONE ROCK)) Sometimes they call it ’as4x- xus, and sometimes they say ’asamtu™p. At Katimin by the river, downslope from Katimin, there are some rocks of that kind, ’asxxu”s. There is one big rock there that they call ’asaxts?as. They sometimes make pipe bowls of it, but it is soft. It is greenish streaked inside. It is visible where they were cracking it off on top. It is not much good for making pipes, it will soon crack when it gets hot. After the White peoplecame the Indians made pipes of that soft rock, some long ones and some short ones. That was what they were making them for just so the White people would buy it from them. They were just fooling the White people. They [the stone pipes] were not very good, they were soft ones. Sometimes they paid them $10 for one pipe. In the wintertime we were making pipes, and knives, all 6a For picture of this rock and close-up of a section of the top of it where pieces have been pecked out, see Pl. 32, a, 0. 37 Mg. shiny rock. 38 Mg. rock white clay. 154 ké-vira pakumé’u’"p, pa’ara- ra’u"p, kari tu’Abu; pa’apxantin- nihitc,** pekvara’*n, x4ttikrip- ma kari tu’4hu”. ’U’A:pinmuti va; kar uxurihérahiti pa’ara’*r. f. Vaz karu k4zn ’u’as4xxtcshiti Sihtirikus4-m Ha4-ri Sihtirikus4‘m pa’as kunik- nanstrotihanik pe'k*’o'ré‘kyav, hé-‘ri k’4ru kun?é-tci-prinatihanik. Va; k4:n karu vura pe'k’6é:r4's kuniky4'ttihanik Sihtirikus4-m. ’Axaxusy4mmatcasite Sihtiriku- s4‘m, kuna vura xé‘tcitcas *” Xé- teiteas ’uzm pekk’é-r va; vé-k- yav, pavazmtck vé-kyay ’ik- k’é-r xé-tcitcas, pataprihara’as "usm vura ni kuniky4-vic, va; k6‘k pakuniky4:ttihanik va; k4'n, ’imni‘crav karu vura ni kuniky4-- vic va; kum4’as kuna vura xé°- teitcas.*! g. Pahtt kunkupe‘ky4‘hiti pe-k- k’6°r 4la Piccizp ’as vura mii‘k pakunik- ya‘ttihanik. Ti-ppitcas vura ku- niknanstnn6‘tihatchanik.” ’As- sak ’a? xas kunéimy4ttihanik, kunéimyé-cri‘hvutihanik. ’Avah- kam picci:p yav kuniky4-ttihanik vura va; pupikya‘n4y4‘tchitihap- hanik, paptiva strivdrahitiha’*k -puxutnahite 7’iky4-ttihaphanik. Patasue ‘ustruvarahitiha’*k, John Daggett, who lived up BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 kinds of things, Indian things, then the White man, who bought things, came around, in the spring of the year. He knew the Indians were hard up. (THERE IS SOFT SOAPSTONE AT SIHTIRIKUSAM, TOO) And sometimes at Sihtirikusam they used to peck off rock for making pipe bowls or picked it up. They used to ‘“‘make” pipe bowl rocks at Sihtirikusam too. Those are good looking soapstone rocks at Sihtirikusam, but soft, soft for making pipe bowls of, but they make indeed paving rocks there, that was the kind that they used to make there, and stone trays also they make out of that rock, but soft ones. (HOW THEY SHAPE THE PIPE BOWL) They worked it first with a rock. They chipped off little pieces. They rub it on a flat rock. They rub it down. They make it good outside first. They did not finish it up so good while there was no hole in it. They did not make it thin. When it already had a hole in it, then they fixed it good. They made the Salmon River at Black Bear mine, and collected many ethnological objects from the Indians in the nineties. 40 Or xé-tcitcas ’uma viita. “| Or xé-ttcitcas pa’as. “18 For illustration of two detached pipe bowls, both of ’as4xxu’s, see Pl. 32, c. “ Or non-diminutive kuniknanstr6‘tihanik. HARRINGTON] karixas komahay4‘tc takuniky4'n’- nik. ‘Ippani‘te ké‘te, tinihy4-te va; pakunkupé‘ky4-hitihanik, sufkam ’thya-kkivti*® va; kun- kupe‘kydhitihanik, pak4;n su? uhy4ramnihe:c ’uhra‘m’mak. Tim ké-vira kunéimyéya‘tchiti- hanik,* fippayav kuniky4-ttiha- nik, xtiskinic kuniky4-ttihanik. Karixas vé‘hctiramt*k pakunik- riprinnatihanik pe‘kk’6’¢r. Hari sdhyu:x kunmittrad-mnih- vutihanik, va.’ u;m_ tcém- ya;te kunikri‘prinatihanik. Sa: kaéru. vura’ pakunihrui-vtihanik passtiruvar kunikri-prinaratiha- mk. Piccizp va; kuntarukti pa- ippankam, karixas strukam takunikyav pastinntivanate. Vaz vura ’itc4nite vura k6é-vira kuni- ky4-ttihanik, ’Avahkam karu vi- ta, karu vura stifkam. Strkam karu vura tinihy4‘te kuniky4‘tti- hanik. h. Ha-ri ’itcA-nite vura té-cite takunikyay Hari ’itcénite vura té-citc takunikyav pekk’6’°r, ha‘ri ’it- r6”°p, ’imn4‘k vur uta-yhiti’. 2. Paht:t kunkup460a-nkahiti pe’kk’6:r po‘hra:‘m’mak Pothra;sm ’uzm pupikya-ma- ya‘tchitihap * pekk’67r takun- 64nkaha’*k. Po‘hra:m kohoma- ya‘te takunikyav, pekk’6-r k6-h. Xas va; k6; takun@imyav pa’as, pohra:m ké-h. ’Avahkam taku- nipta-vasstru po‘hra‘m. Va: vura pohra;:m k6é:‘kkaninay takunvu- TOBACCO AMONG THE KARUK INDIANS 155 it big, flat on top, and sticking off below, where it is going to go into the pipe. They filed the sides off good, they made them straight and smooth. Then with a horn they bored out the pipe bowl. Sometimes they put sand in, that way they bored it quickly. They also used flint for boring the hole with. They first bore it on top, then they make the little hole in the bottom. They work the outside and the inside at the same time. They made the bottom flat, too. (SOMETIMES THEY MAKE SEVERAL AT A TIME) Sometimes they make several pipe bowls at a time, sometimes five; they store them in the living house. (HOW THEY FIT THE PIPE BOWL ON THE PIPE) They always have the pipe only half finished when they put the pipe bowl on. They make the pipe the same size as the bowl. And they file the stone to the same size as the pipe. They plane the pipe off on top. They cut the pipe in every place how 8 Or ’uhyAssuru”. “Or diminutive kuntcimy4ya‘tchitihanik. “© Or pupiky4ratihap. 156 pakkurihva pakunkup4é0a:nka- he’’c. Pakar uk4-rimhitiha’*k xas kari takuniptaxicxic k’ikku’"m, kari k*Gkku;m takunipcipptn’va. Tce‘myAatcva kunip04nk6‘tti poh- ramsunuvana’ippanite, kunpik- ya-varihviti ta’ata ni k’ohoma- yi'*tc. Ko-homay4-te vira taku- nikyav. ’Itcavu-tsunay4”te vura takunikyav, ptiyava; vura ké-vt- ra patakohomay4:te kunikyav. Tcatik vura va; takunpikya”*r. 9. Pahit kunkupe‘ttakkankahiti’ Piya va; ta’ifutcti‘mite xas patakkan takunikyav, va; vura karixas takunikyav patakkan pavira kAri teimi kuniky4-ré-ca- hak. 7’{fnn4k ’ahinamti-mite pakuniky4-tti’. Patakkan kuniky4-rati ’icxiki- haramma’”*n, hé-‘ri k’aru vur am- vamma’*n. Kunpaputcéya:tchi- ti’. ’Asémni-cnamitc “ xas k4:n takunythka’. Patakunxusmanik tak6-h, xas takunimni¢, ’imfir takunikyav, ’imni-cravak str. Xas tcimitcy4‘te vura ’apun- axvu kar axv4ha’, ‘itcanipitc- faxvaha’, patakunpi-canna‘nva pe‘cxikiharaman suf. Kuyra; k6; patakuni-‘cat. Pa’apunaxvu ’ararapramsa’ip- paha kuniky4‘ti’. Kartimrin m4'm vur tazy wifti’, pa’apunax- vuippa’, vura fatta;k xas po‘m- ninnfi‘pran pa’apunaxvu’. Man vura kite po-varasuro‘hiti’, pa’ipa ’avahahe-cat. Payvahi:m hérri pitcasraxvéha; takuni-cé-nti’ karu hé-ri prams, taptiva; ’i:cA-ntihap pa’apunaxvu’. 46 Or ’imnicnamranammahate. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 they are going to put the rock on. If it does not fit, they scrape the wood off again, and they measure it again. Every once in a while they put it back again on top of the pipe bowl; they try it on to see if it is right. They make it just the right size. They make it even, fitting it good. Then they get through. (HOW THEY GLUE IT ON) The last thing they make the glue. They make the glue only when they are going to use it. They make it in the living house by the fire. They use sturgeon skin for making glue, or sometimes salmon skin. They chewit good. They spit it onto a steatite dishlet. When they think it is enough, then they cook it. They heat it, on the dish. Then they mix a little gum and pitch, young Douglas fir tree pitch, into the sturgeon skin. Three kinds they mix together. The gum they get off of wild plum bushes. Lots of those gum bushes grow upslope of Katimin. The gum comes out at places on them. They just have skins where the fruit was going to be. Nowadays they use sometimes peach or plum gum, they no longer use the [wild plum] gum. HARRINGTON] Va; pakuma’axvéha pakuni- canti ‘itcani:ppitcak vaé-xvaha’. Pe‘tcanni‘ppitcak ké-viira ’axva- hahar pa’ippa’, kunic ’ukit-thaé- hiti’, “4ahupmii: kunkitnusutnts- suti’. ’Ahup?anammahatemti‘k pakunkitnusutnissuti’. Kitnu- sitnus ‘iéviryti’, ‘itcanpitckit- nusutnus?axvaha’. Va: takunpi- canna‘nva patakkan. Sarip su? uhy4-rahiti’, xay su? ’uviin’var ’uhramstrtvarak pa- takkan. Karixas va; takuni‘vunu- k4ya‘tcha pekk’6’r. Karixas takun@4‘nkuti, pe‘kkyé-r poch- ram’mak. Xas_ takunikcAppic po‘hra‘m, pakti‘kam ’uké-rahiti va; kitkam ’usurtikamhiti’, va; kunkupasuvaxrahahiti’. Xas ka:n takun@aricri ’innd’*k povh- ram. Xas x4ra vura ‘uéAniv %imna‘k ’imfinAnnihite. Karixas va; takuniptaxicxic pa’avahkam = té-hra-prictkaha;k patakkan. Ké-vira xu‘skunic takunikyav, kohomay4‘te vura k6é-vira takunikyav, takunpikya’- naya tcha’. Xas va; tcimtci-k- k’4ramfik takuntcimy4-ya‘tcha’. Karu hari ’aéktrit takuni-vunu- kaya‘tcha patakunpikya”*r. k. Pahéi-t kunkupapé‘ttctrovhiti pe'kk’6’¢r ’Aka-y vurava pé-xxutiha:k kiri nipicyinkiv pekk’6’r, kari ‘asimpu‘kkatcak tupiid@ar, xas va; kdé:n t6‘mnincur pamutaék- kan.” Xas tupiky4-yav, yié tup- ikyav patakkan. TOBACCO AMONG THE KARUK INDIANS 157 The kind of pitch that they mix in is the pitch of young fir trees. The young fir is pitchy all over, as if it were breaking out with pimples. With a little stick they punch it off. It is called punched off stuff, young Douglas fir punched off pitch. They mix it with the glue. They stick a hazel stick inside so the glue will not run inside the pipe. Then they smear the glue on the stone pipe bowl good. Then they put the bowl in the pipe. Then they stand the pipe on end, the stone bowled end down, they let it dry that way. Then they put it in the living house. It lies in there a long time in the warmth. Then they scrape off the glue that has run out. They make it smooth all over, they make it even all over, they finish it out good. Then they polish it with scouring rush. Then sometimes they rub grease all over it when they finish it. (HOW THEY REMOVE THE PIPE BOWL) When anybody wants to re- move the stone bowl from a pipe, he soaks it in warm water, the glue melts off. Then he fixes it over again, he makes fresh glue. * Fritz Hanson soaked first-listed specimen made by Yas and re- moved the bowl with ease. 63044°—32——-13 158 C. Pahié‘t mit k’6:s po-hra-‘m, pamit hfi:t kunkupe‘ttci-tkira- hitihat a. Pahé‘t mit k%6:s po‘hra-‘m a’. Pumit va‘ramasaka&‘msahara po‘hra‘m ’U:mkun vira va; kunkupa’4-- punmahiti’. Pekxaré-yav karu vura vak6é;shanik pamukun?th- ra’*m, va; pakunfthi-cti’. Va: vira ké:samitcas kite pamukun- ?Ghra‘msahanik. Vura va; karixas pav4-ramashanik, Pa’apxantinni- hite k4ri takun?arda-rahitihanik, va; karixas vura pav4-ramasha- mk pamukunrthra’*m, pe‘ky4:ras takuntd-rahitihanik. Yurukv4-- ras mit picci:p pavd4‘ramas pa- mukun?thra’m. ’U:0 kunikva-n- tihanik pamukunfiky4‘ras yuras- ti’'m. V4ramas ’A-xktnicas pa- mukun?rthra‘msahanik. K&é:‘kum kuyrak?a‘ksip*® ’uv4-‘ramasahiti- hanik. K4-kum ’ipet:nkinatcas, ka‘kum ’axak ’arksip, ka*kum 10a’aksip, pamukun’thra-‘mhanik Payurukva‘tas. Yé-pca mit po-h- ramx4rahsa’, ’uvé:hvara-hitihat mit xe‘hvasxarahsdhak. b’. Pahfit mit k’6:s paxavic- ?thra’*m Xavic’thra:m ’u:m vura pu- va‘ramaka‘mhara, ’i9a’a‘ksip kar icvit va; vura kite kunpiky4- yimmiti’. Xavicrthra:m va: ’uzm ptiva; ké;: v4-ram ’ik4‘tihap paké; fadiprthra:m kuniky4‘tti’, “8 The span here referred to is spread thumb and forefinger. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 (THE SIZE OF PIPES AND HOW THEY MADE THEM FANCY) (THE SIZE OF PIPES) (PIPES DID NOT USE TO BE VERY LONG) They know that way. The Ikxareyavs had their pipes of that same size, as the Indians believe. That is all the size of pipe that they made. Only then they started in to have long ones, when the White people came. Then they had their long pipes, after they had tools. The down- river Indians were the first to have long pipes. From outside they bought tools from the coast. They had long red pipes. The length of some of them was 3 spans. Some were shorter ones, some 2 spans, some 1 span, that the downriver Indians had as their pipes. They were good ones, those long pipes, they were inside of long pipe sacks. (SIZE OF ARROWWOOD PIPES) An arrowwood pipe is not very long, 1 spans * is as big as they make them. The arrowwood pipes they do not make as long as they do the manzanita pipes, those are long ones, manzanita the distance between the ends of A thumb to middlefinger span is also sometimes used. Va; vura kite kunic kunfhri-vti tik’anpi-‘m’matc, patakun?éksipré-ha’*k, hé.ri vura xas pa’atcipti:k k’4ru. HARRINGTON] va; ’uzm v4-rarhas, faéip?ihra;m ’uzm v4-rarhas. Ninnamite vura hari takunikyav, ’ik’orahi-:ppux. Va; kunippénti xavic?tihna:m’- mitc, po-hnam?ranammahatc. Va; yamahu‘katcté-ppas va’uhramik- yav, va, pak&nimitcas pamu- kun?thra’*m. c’. Pahfit mit k’6:;s pa’&m- Pihra’*m Pavura ko‘ké: kuma’thra; mit pamukun?rthra:m pa’émea’, ka-- ku mit v&ramas pamukun- fihra’*m, karu ka-kum ’ipeé-nki- natcas. Va: karix4s mit kite puxx*ite v4ramas pamukun- Pihra:m pa’émca’, pa’apxantin- nihite kari mit patakunivyihuk- kat. Va; kari mit k4-kum pa- ’émca puxx*ite va‘ramas pamu- kun?thra’*m. *E-hk’an® pamitva mukuhim- matck’o® vdra mit pamu- *thra’*m, “icvirik mit ’uktiram- nihvat®? pamu’thra’*m. Faéip- Pihra; mit, yu? ve‘ky4-ppuhanik, buffip. Vara mit mu’Ghra;m ’Ayiérim- ké‘texav.”? Maru kunpiccun- vanik, ’ahv4ra‘*k si? mA&tuk. Kuntaéytihat, k&a‘-kkum pamut- invizv kunra‘ytihat, xay nuk- kha’, kunxtti xay nukktha’*. *-m’mit, k”4ruva’*, paké-tcxav. “Little Ike of Yutimin Falls. this Indian name of his. TOBACCO AMONG THE KARUK INDIANS 159 pipes are long ones. Sometimes they make a small one, without stone pipe bowl. They call it a little arrowwood pipe, that little pipe. That is the easiest kind of pipe to make, that is the poor people’s pipe. (SIZE OF DOCTORS PIPES) Doctors had pipes of all sizes, some had long ones and some had short ones. The doctors only had the very long pipes after the White people came. Some of the doctors then had very long pipes. Ike’s deceased father had a long pipe, it reached to his elbow. It was a manzanita pipe, of downriver make, from Requa. Ayiérimké:texa’ used to have her pipe long. They kept it upslope in a hollow tree. They were afraid of it, some of her children were, “‘lest we get sick,” they thought “lest we get sick.” She was a doctor, too, that shavehead was. His name, Ike, is an adaptation of 50His Indian names were (1) ’Ipcoké-hva’*n, (2) Yé-fippa’*n. He was a famous suck-doctor. 51 An old expression of length. Me. ’Ayi-érirh, Shavehead. Her name in earlier life was ’Ayiérim- k’4ro:m ’Ara ’I[pasfirdtihan, mg. she who took somebody in half- marriage on the upriver side of ‘Ayi-érith. She was Steve Super’s mother. She was a suck-doctor. 160 Va: mit ’4xxak pa’e‘mcayé-- ci‘psa’, Yé‘fippazn karu ’Ayiérim- k’4ro;m Va’éra’*r. d’. Pahtit ko-y4‘hiti pehé-raha po‘hra‘m * Harri ptittazy ya-hitihara pe-- hé-raha pohr4;m’mak, karu hari vura tazy uy4‘hiti po‘-hra;m’mak. Po‘hramka'mha’*k, karu vura va; ’urm tazy ’uy4-hiti’,“ po-hn4am- ranammahatcha”k, va; 7uzm vura tci‘mite ’uyaé-hiti’. Pavira ‘urm yié0 po‘victantiha:k pe-hé- raha’, yidéa vira ’u"m, vur uxxuti’: ‘‘Kirf ttazy sii?.’’ Vura ’uzm taxxaravé-tak p4- mitva pakuniky4‘ttihat pe‘k- k¥6’°r, pe kk’6 rakka4-mha”*k paké-tcha:k pe*kk’6’°r, vura ’uzm tary ’uy4:hiti pehé-raha’, ké-te pamuk6'ra’Assip.™” Pek’6:rd- 7anammahitcha’*k, va ’uzm vura putta: y4‘hitihara, ninamite pa- mustrukka’*. Kuna vura payé‘m vur hi-tvava patakunkupéky4-- hiti pe*kk’6’°r, takunxus: “Va: vura ni kinikvdrice’’c,” Harri vur ‘ik’6‘rakka:m ninamite ’u;m pamustrukka”’, hari karu vura ik¥6-nn4’anammahate * ké-te kite pamustiruka’®. Hari vura tci‘mite ’uy4-hiti pehé-raha po‘hra‘m. HA&rri vura xf:t ’uhramka:m, va: vura tci- mite uhy4-hiti pehé-raha’, ni-nna- mite kuniky4:tti pamuhé-raha- jordtam. Harri ptitta:y yA-hiti- 53 See also p. 171. 54 Or kunm4éhya nati’. 5 Or kunmahya nati’. 56 J. e., he wants it to hold more. 57 Or pamu’ubrampassip. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 Those two were the biggest doctors, Yefippan and Ayiérim- k’arom Va/arar. (TOBACCO CAPACITY OF PIPES) ® Some pipes do not hold much tobacco, and some hold much. Also a big pipe holds more, a little pipe less. If a person likes tobacco, such a person thinks: “Would that there is more in there,” ® In the old times when they used to make stone pipe bowls, when there was a big stone pipe bowl, when the stone pipe bowl was big, it held much tobacco. It had a big pipe bowl cup. When the stone pipe bowl was small, it did not hold much, its hole was small. But now they make the stone pipe bowl any kind of way, they think: “They will buy it from us anyway.” Sometimes when the stone pipe bowl is big the stone pipe bowl hasasmall cup in it, and sometimes a little stone pipe bowl just has a big cup in it. Sometimes the pipe holds little tobacco. Sometimes even a big pipe holds little tobacco, they make the place where the tobacco is put in so small. Some pipes do not hold much tobacco, and 58 Ct. ’ako‘nné’anammahatc, a small ax, also a hatchet. HARRINGTON] hara pehéraha pohra;m’mak, karu h&ri vura tazy uyda-hiti po‘hra;m’mak. Po‘hramka‘m- hak, karu vura va; ’uzm tazy uy Ahiti po‘hném?animma- hatcha’*k, va; ’uzm vura tci-mite ’uyfchiti’?. Pavira ’u:m yié po‘victantiha:k pehé-raha’, yidda vora “um, yur “uxxuti’:’ “ Kori ttazy sir.” b. Pamit hi-t kunkupé‘ttci-tkira- hitihat po‘hra‘m a’. Vaz ’uzm vura pipi’ép va- ‘thra‘mhata, pé-virdkahitihan po‘hra‘m Va: xas vura kunxtiti y4-mate tantikyav, pa’a‘xkunic takuni-vii- rukaha”*k, hari ’ikx4ramkunic takuni-viruk. H4-ri viira payé‘m va, takuni-virukti po‘hra‘m ’apxanti‘tcri-vdrukaha’.“ Vura puva; pi’é:p va’thra-‘mhafra, pey- vurtkkéhitihan kuma’thra’*m. b’. Pahti-t yuxtcAnnanite kun- kupe’ya‘kkurihvahiti po‘hra-‘m Harti yuxtcannanite kuniy4‘k- kurihvuti® ’uhrami-ceak.® Piceizp TOBACCO AMONG THE KARUK INDIANS 161 some hold much. Also a big pipe holds more, a little pipe less. If a person likes tobacco, such a person thinks: ‘‘ Would that there is more in there.” (HOW THEY MADE THE PIPES FANCY) (PAINTED PIPES ARE NOT THE OLD STYLE) The only time the Indians think they make something nice, is when they paint it red, or some- times black. Sometimes now they paint a pipe with White man paint. That is not the old style of pipes, that painted kind of pipes. (HOW THEY INLAY PIPES) Sometimes the Indians inlay a pipe’s body with little abalone *! The transverse surface of the mouthpiece end of an arrowwood pipe collected by F. E. Gist, U. S. National Museum specimen No. 278471, is painted red. Mr. Gist made his collection about Weitspec, Hupa and Katimin. Of the specimen was said: ’Uhram?4pmaé-nnak ’axkunic ’uyvurukkahiti’, paka;n ’uvipa-ksurahitihitak, at the mouth end it is painted red, where it is cut off. ® Or kin?tirukurihvuti’. * A piece of the inlay is called yuxtc4nnanitc, diminutive of yuxéinan, abalone. Both abalone and abalone pendants are called yuxé4nan or yuxtednnanite, according to size. Abalone pendants of the two standard kinds are shown in Pl. 28, a and 6. An example of an arrowwood pipe inlaid with abalone is in the U. S. National Museum, specimen No. 278471, collected by F. E. Gist. This pipe is shown in Pl, 27, a, 162 kunéimy4tti payuxtcannanite. Takunsipunvaya‘tcha pakdé;sa- mitcashe’’c. Xas va; k4:n takun- taripkurihva po‘hrami‘ccak. Ko- homay4‘te vira takunikyav pas- surukktirihva’, paka:n payux- tcannanite kunicnapkurihve’’c. Tcé-myAteva kunipéankurihvuti’, va; kun kupasipptnvahiti’, paku- niky4‘ttiha’*k. Karixas takkan- mi‘k takuni-viruk pasurkktrih- vak. Xas takun?inapku; payux- tcannanitc. Y4-matc ’umussa- he:c pothra‘m. K4rixas ’4vahkam takunripta‘vastru; po‘hra‘m, va; kari taxt‘sktinic. Xu‘sktinic pa- kunikya'tti’. Va: kum4’i’1 paxt's- kinic, tcimtci:kk’ar kunéimy4:- rati’. D. Paht‘t po‘hra; mit kunkupap- pé-hvapiévahitihat, pAmitva k6; ’6-rahitihat Pwify4: vuira yé-cri-hvitihap- hanik pochré:m pivé*p. Vura kunikya‘ttanma‘htihanik, pamu- kunrara‘ras vura ae ‘htan- ma‘htihanik. Po-kké-rahitiha’*k, xas kinikv4rictihanik. K&é:‘kkum ’uzmkun vura tupite * kun?é6-rahi- vaétihanik povhra‘m, papuw’ik- k’6-rahitiha’*k. ’Uhramyav kuy- nékite ka’ir® ’u’6-rahitihanik. a. Pahé:t mit ydruk kunkupé‘k- varahitihat Harri yu? mit kunikvarank6ti- hat xuska‘mhaf, ’araraxtiska-m- Har, Kor Ura mi. ° Yur, Wom yamate kuniky4-tti paxusk4‘m- 6 From English two bits. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 shell pieces. They measure them the size they are going to be. Then they make the holes on the surface of the pipe. They make the holes just the right size for putting the abalone shell pieces in. Every once in a while they put them in; they measure that way, when ayes are making it. Then they smear the holes with glue. Then they put the abalone shell pieces in. The pipe is going to look nice. Then they scrape the pipe off to make it smooth. They make it so smooth. That is why it is so smooth, because they polish it with scouring rush. (HOW THEY USED TO SELL PIPES, AND THE PRICES) They never used to sell pipes much long ago. They used to make them for nothing, they used to make them for their relatives for nothing. They sold them then when they had a stone pipe bowl on them. Some people sold a pipe for two bits, when it had no stone pipe bowl. A good looking pipe used to sell for a dollar. (HOW THEY USED TO BUY PIPES DOWNRIVER) Sometimes they used to go downriver to buy bows, and pipes, too. Downriver they make pretty bows; they paint them red 6 Or yi6e icpu kuyn4-kitc ka’itu, one dentalium of the third length; or vantara, from English one dollar. HARRINGTON] hat, kunikxtrikti’, ’a*xkunicmti‘k karu ’Amki-fkinic. V4-‘ramas karu pothram, paytrtkva‘Tas kuniky4‘tti’. E. Pahi-‘t puxxarahirurav yAvhi- tihanik po‘hra-m, pahf‘t ’uku- patannihahitihanik po‘hra‘m Puxxara ’ibrfi-vtihap ’uhra:m, puxx4ra yavhitihata. Vura pux- xarahirinav ’ihrii‘vtihap. Pa- taxx4raha;k ’umxaxavara‘ti’, ka- ru vura ’umtaktakti ’ippan, ‘ubramfippan hari pekk’6r té‘mtcur, va; vura kari té-p6a-- niv pohra’‘m, patek’é:ri:pux- ha’*k, viri k*unék taxx4ra tuxavtcut, hari karu vtra va; pa’4ra;r tu’iv pava; mu’thra’*m, kari maru ku;:k takunpé-éma ’ahvara”’*k. Vura ’ata tci‘mite papi’é-p ve'ky4:pu povhra‘m. Xa;s vura k6é-‘vira pohra;m payé'm pak6é‘kaninay ’utayhina:- ti’, va; karixas veky4-pthsaha- nik. Kuna vura ’ifiv@ané-npikya'r- fihra:m va; vura kitc karinnu pananu’thra’"m, va; vura kari vari pananu’thra;:m kite, ’ira’th- ra’*m, Kartim?i‘n vura kite kari yidd ’uda'n’niv, karu yi@éa va; ka:n ’Innaé‘m, karu yié@éa pa- namni'k va; vura kari k’4:n ’ubaniv yidda’. Yiéda harinay xas kunpé‘éricikti po‘hra‘m, xas payv4he:m pati‘ppitcas pa’ara:r tapu’ud4mhitihap pe‘hé-raha’. Viri va; vura_ takunméhya:n- nati ’apxanti;tcrihéraha’. Tax- xara vé'ttak ’u:m vura ’arare’- hé'raha kite kunm4hya-nnatiha- 8 The New Year’s ceremony. TOBACCO AMONG THE KARUK INDIANS 163 and blue. And the pipes are long ones, that the downriver people make. (HOW PIPES DID NOT USE TO LAST LONG, AND HOW THEY USED TO GET SPOILED) They do not use a pipe long, it does not last long. They do not use it very long. After a while it cracks; or it gets a V burned in its bowl edge, in the pipe’s bowl edge; or the stone pipe bowl breaks and then the pipe les around without any stone bowl on it and then after a while it gets soft; or maybe the owner of a pipe dies, and then they pack it upslope to a hollow tree. There are very few pipes that have been made long ago. Pretty nearly all the pipes that there are today anywhere were made after the whites came in. But the pipe for refixing the world is still among us, it is still among us, the Irahiv © pipe. One of these is still at Katimin and one is at Clear Creek, and one is at Orleans, there is one there also. Once a year they take out that pipe, but the young Indians do not sow tobacco any more so they put White man smoking tobacco in it. Formerly they used only to put Indian tobacco init. The Katimin pipe is a long pipe, a span and a half long; they call it the Iccip sweathouse pipe. The pipe is in 164 nik st?. V4-ram po‘hra;m pakar- timrinrihra’*m, yida’a‘ksip kar icvit. ’Ikmahatcram ’Icci;p va- ‘thra:zm kunippénti’. Xéhva- sak vura st? Ukri’!, vura te*kxé- ramktnic paxé‘hva’*s, karu vura piha tah. Taffirapu vura nik- hanik, tapuv e‘mm’fi‘ssahitihara, pe‘kx4ramkunic. Va; vura k6: tappiha pak6; pafatavenan- sittcakvuitar ké6; ppiha’. Xa‘t fiv®™ va: vura_ kite pu’axvilinnihak ki;k ’6-@mé-cap pami’thra’*m, maruk vur ’ahv4- ra;k kunip@4ricrihe’*e pami’uh- ram. K6-vtira pamt’u:p takun- sakka‘ha’, paya:srara tu’iva- ha’*k, va; vura kite puxak4-nhi- tihap pamu’thra’*m. Picci;p- vannihite vura yidOuk takun- ip§aric, patapu’ihératiha’*k, pa- takk4‘rimha”*k, pam’thra’*m, pavira takk&-rimha’*k, pAtcim wivé:caha”*k. Pavuira ’u;mkun va; muktnkt‘pha’, “’uhra;m vuira va; pupuy4‘hanapi‘mate ’é-@mutihap. ’U'ttiha tappa’n, ké-vira amti"p, va: vura takun?icun- ] aA vassar ’axvidinnihak, va: vutra kunxtti takunké‘kkana pa- mt’u"p, povhra;m vtra_ kite pu’axvidinnihak ki;k ’é-@miti- hak. Kakum pamifcp takun- pabku”", karu ka‘kkum takun- ficunvassar ’axvidinnihak, viri va; vura kite pamu’thra;m maru ka;n ® takunpé‘6ma ’{ppa- hak. Hari pa’4vansa_ tu’ivaha’*k, pamu’thra;m vura xar uéA‘nniv 6 Or tappiha’. §? Or pe’ ivaha’*k, when you die. 8 Or ki: k. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 a pipe sack; it is already black, that pipe sack, and already stiff. It is made out of buckskin, though it does not look like it any more, it is black. It is stiff as the fatavennan’s belt is. I don’t care if you die, they won't pack your pipe over to the grave; they’ll put your pipe in a hollow tree upslope. They send all his belongings along when a boss man dies, but the pipe alone is not sent along. Before [he dies] they put it away from him a different place, when he can not smoke any more, because he’s so sick, his pipe, when he is dangerously sick, when he is going to die. That is their custom; they don’t pack a pipe over near a dead person. Even flint blades, all his prop- erty they put in the grave as accompaniment. They think that he is going with his things, just the pipe alone they do not pack over to the grave. Some of his property they burn and some they bury in the grave, but his pipe alone they pack upslope to a tree upslope. Sometimes when a man dies his pipe lies in the house a long } } | BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 27 VARIOUS KINDS OF PIPES a, Arrowwood pipe with soapstone bowl, inlaid with abalone spangles; b, manzanita pipe with soapstone bowl; c, arrowwood pipe without soapstone bowl, poor man’s style of pipe; d, pipe made in imitation of a white mani’s pipe, e, arrowwood pipe with soapstone bowl. sjuepued soy} JO SpuLy 40d se OUIeS OY} PoT[Bd o1e sodid uo sopsueds AvlUT ‘Spreiq are Y doy} JO pus oy} Je YOUNG WaUIOM yey} PUIy oY} ‘sjUBpuUed oUOTeQB [TeUIS ‘g 8¢ ALV1d v6 NILAT1ING sasserp UTS -yonq S,UsMIOA, UO Zuny oe yeyy PULY eyy ‘ sjuepued ouoleqe os1e{ ‘po ASOTIONHLA NVODIYAWYV SAO NVaHNnad BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 29 Figure 43.—Tobacco pipes and Case. REPRODUCTION OF POWERS. THE INDIANS OF CALIFORNIA, FIGURE 43, SHOW- ING NORTHERN CALIFORNIA INDIAN PIPES AND PIPE SACK GNA GNVH-LHSIY SHL WOdS GYIHL AHL ‘Adid VLINVZNVW S3NO DNIMOHS OSV ‘SdadId GAHSINIY OL MOILS GOOMMONYY AO NOILOAS AYAW WOYS ‘SAdiId GOOMMONYNY JO ONIMVW SHL NI SAH9DVLS SNOIWVA O0€ ALVId v6 NILAT1ING ASOTIONHLA NVOIMAWY AO NVvaunNa SIMOG Jdid YOs ANOLSdVOG 1S3q SHL 1395 OL LNO WYMS SNVIGN| HOIHM OL ‘NIWILVYM Lv YsaAlYy HLVNV I SHL NI }€ ALV1d v6 NILATING “MOON IWOs-3did ONINVAW ‘S.VYOum I, ADONONH.LA NVOIMAWYV SO Nvayna BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 32 a, Soft soapstone rock, on south bank of the Klamath River at Katimin b, Close-up of a section of the top of the same, showing where pipe bowls have been pecked off by the Indians c, ‘Two pipe bowls of soft soapstone HARRINGTON] hari ’imné’*k. Va: vura kite kip numého't ikk’6’°r, pamit ikrivra:m ’u’i‘kritak, xavram- nihak. Pamu’uhramfizc ’uzm vura harivariva po’x4‘tanik, va; ’uzm vura taptffa:t pa’ahup, pe'kk’6r kite to’sA:m. a. X4:s vura ké-vira teky4p- pitca pa’araré-kyav payva- he’*m _ Ké-vira x4:s pasipnu”k, karu pe‘mnf{‘crav, karu pass4‘n’va, tci- mi vuira pak6é:, tcimi vura pa- ké‘vira pakum4s4‘n’va, payé‘m panumé-hti’, x4:;s vura ké-vira TOBACCO AMONG THE KARUK INDIANS 165 time. We always see a stone pipe bowl, that’s all, where there used to be a living house, in the former house pit. Its pipe body has rotted away, I do not know when; the wood is no more, only the stone pipe bowl remains. (NEWNESS OF MOST ARTIFACTS THAT ARE EXTANT) Almost all the baskets, the stone trays and things of all kinds, all kinds of things that we see now, nearly all are recently made, since the Whites came in. payé'‘m xas vura vé‘ky4‘ppihsa’, mita vura vé‘ttak Pa’apxanti-te kunivyihuk. F. Ka‘kum pochré;m pakumé‘mus (DESCRIPTION OF CERTAIN PIPES) Descriptions of a few pipe specimens, chosen to illustrate the principal types, are here listed. Specimens of pipes Arrowwood pipe without stone facing, the type called xavic?th- na‘m’mitec, bought from Hackett for 25 cents (PI. 27, c), 3% inches long, bowl end !%. inch diameter, cavity %» inch diameter, mouth end elliptical in section % by % inch, hole % inch diameter. The pipe was being used by Hackett when purchased. (PI. 27, c.) Arrowwood pipe, slender type, with bow] of green soapstone from ”"Asaxtsras (see p. 153), made by Fritz Hanson, 4 inches long, % inch diameter, mouth end %, inch diameter, hole inch diameter; slender- est part of pipe % inch diameter, 1% inches from mouth end. Pipe bowl % inch long, edge %2 inch long, rim rounding and only mch thick. (Pl. 27, ¢.) Arrowwood pipe, with bow! of black soapstone, collected by F. E. Gist,”? U. S. National Museum specimen no. 278471 (Pl. 27, a), 5% 7 Mr. Gist made his home at Weitspec. He kept the store at Soames Bar for several months at one time. He is remembered by the Indians to have bought pipes at Katimin. The pipes in his collection may be Karuk, Yuruk, or Hupa. 166 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 inch long, bowl end 1% inches diameter, mouth end 1%. inch diam- eter, hole % inch diameter, to one side of center; slenderest part of pipe 's inch diameter 1 inch from mouth end. Bowl edge % inch long, cavity *% inch diameter, rim \ inch to % inch wide. Abalone inlay consists of four pieces ca. % inch long and \ inch wide, 9 inch thick, with rounding ends, set equidistant from one another parallel to long axis of pipe % inch from bowl end. (PI. 27, a.) Manzanita pipe with bowl of green soapstone from ’Asaxts?as ysee p. 153), made by Yas, bought from Benny Tom for $2.50, 5X6 inches long; bowl end 1 inch diameter; mouth end % inch diameter. Pipe bow] !%, inch long, edge * inch long, end of insert !%»2 inch diam- eter, cavity % inch diameter, rim *{, inch wide. (Pl. 27, 6.) Manzanita pipe with bowl of green soapstone from ’Asaxts?as (see p. 153), made by Pu-kvé-hatc, a deceased younger brother of Yas who was a cripple,” bought from Yas for 2.00, 7%. inches long, bowl end 2%, inches diameter, edge of bowl 3%{5 inches long. G. Tazy ’uévuytti-hva po‘hra-‘m (THE PIPE HAS VARIOUS NAMES) a. Paké: ’udviytti-hva pamucvitava po‘hra‘m (NOMENCLATURE OF THE PARTS OF THE PIPE) ’Uhramii’'c, lit. pipe meat, is used of the entire surface or body of apipe. KE. g., inlay is made in the pipe’s meat. The big end of the pipe, where the tobacco is put, is called ’uhram- fippan, or ’uhramrippankam, on top of the pipe, the pipe being thought of as tilted up in smoking position. The big end can also be spoken of as ké-citckam, where it is big. The small end of the pipe is called by the curious old term ’uhram4p- man, pipe mouth. About \ inch of this “‘mouth”’ sticks out when the pipe is tied up in the pipesack (see pp. 180-181 and PI. 34, a, e). The mouth is inserted in the smoker’s mouth. The small end can also be called yittcihkarh, where it is slender: this can also be said of the slenderest part of the pipe. The following text explains the incongruity of this terminology with the White man terminology, which sometimes calls the bowl the mouth: ’Arazr ’urm ’ippénti’: ’uhnamPippanitc,” kuna ’apxanti-‘te ’u;m ’uppénti’: ’uhramr4pma’*n. Pa’dra:r va; vura hitfha:n kunipitti’: “Tppan ’ukké-rahiti *Ghra‘m.” ’Appapkam paki‘kam ni-nnazhitc 71 Captain John at Hupa had several pipes made by Pukvé-natc. ” Or ’ubnamrippan. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 167 va: ’u:m ’4ra:r uppénti ’uhram?r4pma’*n, kuna ’apxanti‘te ’u:m *uppé nti ‘uhram?ahup. The Indian says the top of the pipe, but the White man says the mouth of the pipe. The Indians always say: ‘“‘A pipe has a stone bowl on top.”’ The other end, where it is small, the Indian calls the pipe mouth, but the White man calls it the pipe stem. ’Uhramstiruvar, the hole or boring through the pipe. ’Ikk’6’°r, the stone pipe bowl. The cavity where the tobacco is placed is called by more than half a dozen different expressions: ’uhramrippan sur, inside the top of the pipe (or if it has a stone pipe bowl, ’ik’6:ra’{ppan suf, inside the pipe bowl); pehé:rah o’i-6ritak sue, where the tobacco is in; pehé-- raha’iéritam, place where the tobacco is in; pamustiruka;” po‘hram- fippan, its cavity on top of the pipe: pamustiruka;” pak4;n pehé-‘rah ’u’i‘6ra’, its cavity where the tobacco is in. b. Paké;: yidtiva kunidviytti-hva po-hra‘m (NAMES OF VARIOUS KINDS OF PIPE) Pipes are classed according to material, presence or absence of bowl or pipe sack, or purpose for which used as follows: Xavicrthra’*m, arrowwood pipe. Faéiprtihra’*m, manzanita pipe. Xuparic?rthra’*m, yew pipe. ’As6‘hra’*m, ’aso‘hram?thra’*m, an all-stone pipe. Xavicrihra:m 71kk’6‘ri-:ppux, arrowwood pipe without stone bowl. Pe‘kk’6 rahitihan kuma’thra’*m, stone bowled pipe (of arrow- wood, manzanita, or yew). ’Uhramxe‘hv4ssipux, a sackless pipe=’uhrammiunnaxitc, just a mere pipe. Po‘hra;m paxé‘hva‘shitihan, pipe that has a pipe sack. Xé-hva;s ’witfkuti po‘hra‘m, a pipe sack goes along with the pipe. ’Araraka‘nnimitcas mukun?thra’*m, xavic?tihna‘m’mitc, a com- mon people’s pipe, a little arrowwood pipe. Ya‘sfarara’thra’*m, ’uhramka’*m, ’uhramx4fa, a rich man’s pipe, a big pipe, a long pipe. *E-mrthra’*m, a doctor’s pipe. The name designates purpose or use only, since doctors use no special kind of pipe. A pipe used by a& woman doctor is never spoken of as a woman’s pipe. ’Arara’thra’*m, Indian pipe.” % Or dim. pamustinnuka’*tc. 74’The pipes of the Yuruk, Hupa and Shasta were so identical with the Karuk pipes that there was no occasion to prepound tribe names to the word for pipe. 168 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 ’Apxanti‘tc?thra’*m, White man pipe. Tcaniman?thra’*m, Chinaman pipe, Tcanimanruhramx4ta, China- man long pipe. *Uhnamhi’'te, a play pipe, e. g. made by boys, dry maple leaves or the like being smoked in it, = ’uhram/fikyami-tevar, a plaything pipe. ’Uhramkohomay4”*te (dpl. ’uhramko‘somay4‘teas), a right-sized pipe. Puraku vur ’ipci-nkinatchata, karu vura puvé‘ramahata, it is not short and not long. ’Uhramka’*m, a big pipe. ’Uhni'm’mitc, little pipe,=’uhram?ranammahatc, ’unh4am?anam- mahatc, a little pipe. Xavic?thna-‘m’mitc, little arrowwood pipe. ’Anana’thn4'm’mite, little Indian pipe. ’Uhramxara, long pipe. ’Uhnamx4nnahitc, a slender pipe, = ’uhnamxanahy4"*te. ’Uhram’ipefi:nkinatc, short pipe. ’Uhramrtru, a round pipe, a chunky pipe. Volunteered, e. g., of the short thick pipe shown in PI. 30, pipe at extreme right. ’Uhramxititnahite, a thin-walled pipe. ’Uhra:m ’affivk’am yittci’, a pipe that is sharp or slender at the mouth end. ’Uhra:;m ’4ffivk’am ninnarhitc, a pipe slender at the mouth end. ’Uhra:m ’A4ppapkam tinihy4’*tc, a pipe with a flat place on one side. ’Uhramfi-payav, a straight pipe. ’Uhramku”n, a crooked or bent pipe. ’Ukfinhiti po-hra‘m, the pipe is crooked. Cp. vasihk’t‘n’nitc, hunchbacked. ’Uhramti’!6, a lobsided or crooked pipe. ’Uti-6hiti po-hra‘m, the pipe is lobsided. ’Uhramfricna‘n’nitc, a light pipe. *Uhramma’*6, a heavy pipe. c. Ka‘kum ’uhramyé:pca karu ka‘kum ’uhramké-mmitcas (GOOD AND POOR PIPES) ’Uhramfiky4‘yav, a well-made pipe. ’Uhram’yav, a good pipe. ’Uhramyé:ci’'p, a best pipe (among several). ’Uhramké-m’mite (or dim. ’uhnamké‘m’mitc), (1) a poor or poorly made pipe, (2) an old pipe. ’Uhnamké‘m’mitcta, a pipe already old. (See pp. 163-165, 170.) Pavura tapuff-thara kuma’thra’*m, a good for nothing pipe. Vura tapufa-thara po‘hra‘m, the pipe is no good. { HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 169 d. Ka‘kum xt‘sktnicas karu k4*kum xikkihca po‘hra‘m (SMOOTH AND ROUGH PIPES) ’*Uhramxit'‘sktinic, a smooth pipe. ’Uhrammiurax, a sleek pipe. ’Uhramsirikunic, a shiny pipe, e. g., shiny from handling. ’Uhramxikki’, a rough pipe. ’Imtanandamnihite pu’ikyay4‘hata, you can see he did not work it good. *ImtananAmnihite vura po‘ta‘tcahiti’, it is visible where they cut it with a knife (where they whittled it down). ’Imtanan4mnihite po‘taxitckurihva’, it is marked with whittlings with some deep places. This is the way to say it has whittling marks on it. ’Ukx4rippahiti’, it has been chopped with a hatchet. ’Uta-vahiti’, it is cut with a drawknife. Vuxitc4ramii‘k ’uvuxitctro‘hiti’, it has been sawed off with a saw. Vuxxitcar, saw. Nesc. if this has ‘‘tooth”’ as prefix. Vuxitcaravuh, tooth of asaw. Ct. vuh4’anammahatce, a little tooth. e. Pahéi:t po‘kupitti po‘hram?ahup ’azn kunic ’u’ix’axvara-hiti sur (HOW THE GRAIN OF THE PIPE WOOD RUNS) "Ufipaya-te vira ’azn kunic ’u’ix’axvara‘hiti’, the grain runs straight. ’A:n kunic ’wix’axvara‘hiti’, ’ukifkunktrahiti vita, the grain is wavy. ’U’attatahiti pa’ahup, the wood is twisted. Tcantca ‘fkunic pamti’a:n pafaéiprihra:m po‘hramri‘ccak. Xavic- fthra:m ptiva: kupittihata, teanteafkunic vura ké-vira kite. The manzanita pipe has light colored grain on its surface. The arrow- wood pipe is not that way, it is white all over. f. “Ttatkurihvaras?thra’*m karu ’uhram/ikxtrikk’atas (INLAID PIPES AND PAINTED PIPES) Yuxtcananitcritatkurihvara’thra’*m, an abalone-inlaid pipe. Yux- teannanite ’u’itatkirihva kuma’thra’*m, the kind of a pipe inlaid with abalone pieces. ’Uhramrikxtrikk’at, a painted pipe. ’Ukxtrikk’ahiti po‘hré‘m, the pipe is painted. 170 BUREAU OF AMERICAN ETHNOLOGY [BULL 94 g. Ka‘kum ’uhrampi‘t.cam, karu k&*kum ’uhramxavtcu’ (NEW AND OLD PIPES) ’Uhrémpi’'t, a new pipe., ’Uhrampikya‘rappi’'t, a just finished pipe. ’Uhramké‘m’mitc, (1) poor pipe, (2) old pipe. ’Uhramx4vtcur, old pipe. TuxAvtcur po‘hra-m, the pipe is old. ’Uhrampikya‘y4‘pu’, a fixed over again pipe. ’Uhram?axvidéitar, a dirty pipe. ’Uhram?amyé’*r, a sooty pipe. ’Amyivkite po‘hra‘m, the pipe is sooty. ’Uhramraéktrittat, a greasy pipe. ’Aékuritkitc po‘ra-m, there is grease on that pipe. Teufni-vk’Atc?a-fkite po‘hra‘m, the pipe is flyspecked. "Ifux4’ thra’*m, rotten wood pipe. Tuxavtcur po‘hraé'm, the pipe is getting rotten. Said of an old pipe. h. ’Uhramri-nk’uriharas (PIPES THAT HAVE BECOME BURNED OUT) ’Uramrink’trihar, a pipe that is burned out big inside. Va; kari takké-te ’wink*trihti ’ippan su?, pataxx4r uhé‘raravaha”*k, paxavic- ?ihra’*m, it gets burned out big inside the bowl end, when the arrow- wood pipe has been used for a long time. ’Uhramrimta‘kkaf, a pipe with a gap burned in the edge of the bowl. ’Uhram?rimtakta-kkar, a pipe with several gaps burned in the edge of the bowl. 2. ’Uhbram?imxaxavara ‘tas, pahfit ’ukupe‘mxaxavara‘hiti’ (CRACKED PIPES AND HOW THEY CRACK) ’Uhramrimxaxa‘tar, a pipe with a crack init. ’Umx4xda-rahiti’, it has a crack. ’Axxakan ’umx4x4-rahiti’, it is cracked in two places. ’Uhramrimxaxavara®’r, a pipe with several cracks in it. ’Umxa- xavara‘hiti’, it has tpl. cracks. Ikk’6-rak ’u’aramsi-privti’ pemx4xxa;r po‘hra‘m. X4;s vura hitf- ha:n va: k4:n ’u’aramsi‘privti’. The pipes begin to crack at the stone pipe bowl. They nearly always start to crack there. H4-ri va; vura kari to-mx4xa”*r, pakuniky4‘ttiha”*k, va; vura taku- nikyav po‘hram x4:t ’umx4xd-rahiti’. Sometimes it cracks while being made, and they make the pipe in spite of it being cracked. HARRINGTON] a’. Paht't ’ukupe-mxaxavari-- hiti’ Hétri va; ki-kam ’timtcivnti ’apmaénkar. Kuna vura va; ka:n pomtctintci-nti puxx"ite pe‘kk’6 rakath. Pekk’6r karu vura_ h&vi ‘amtct nti’, pakunihé-raramtiha:k hati, x4:s vura ’u:m hitfha:n va, k4éri ’imtcinti patakun- samytraha”*k po-hra‘m. j. “Ippankam ké-citc, karu po-h- ramrapmaé-nak ’u’Annushitihate Po-hramyav pa’&:pun takun- $aricriha’*k, *uhnamPippanite kite pa’4:pun uk’ikkuti’, karu ‘uhramrApman’nak, = xk k Arari kite kunic ’4:pun ukikk’uti’, Po” ittaptiha:k po‘hramikyay, va, ké:n kunic ké-cite pak4:n ‘upmanhé’’c. Po-hram?apmana kunic ’u’Annushitihatc, va; kun- kupapikya-rahiti’. Va; ka:n kunic ké-cite paka:n ’épmanhée’ec, Va; k&:n kténic ’u’Annushina-- tihate. TOBACCO AMONG THE KARUK INDIANS 171 (HOW THEY CRACK) Sometimes a pipe cracks near the mouth end. But where it cracks most is near the stone pipe bowl. The stone pipe bow] also some- times cracks, while they are smoking it sometimes, but most of the time it cracks when they drop it. (THE BOWL END IS BIG AND THE MOUTH END FLARES) A good pipe when it is laid down touches the ground only at the bowl end and at the mouth end, at the ends only it touches. When he knows how to make a pipe, he makes it a little bigger where they are going to put the mouth. At the mouth end it flares a little,”® they finish it out that way. It is a little bigger where they are going to put their mouth. They flare there. k. Pak6; po’ Assiphahiti pamuhé-raha’iéri¢am 7 (SIZE OF THE BOWL CAVITY) Ké-te pamuhé raha’iértitam, its bow] cavity is large. Ké-tc pamustiruka: po ‘hramPippan, the cavity at the bowl end is large. Ninnamitc pamustruka;” pak4:n pehé-rah u’{-6ra’, its bowl cavity is small. ® Lit. is like a little ’4tus (closed-work pack basket) a little. This is an old expression used for flaring shape. nusitc, little ’Atus. 78 See also pp. 160-161. ™ Or dim. pamustinnuka te. Thimble is called ’4n- 172 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 1. Pahfit pe-kk’6-r ’umussahiti’ (DESCRIPTION OF THE STONE PIPE BOWLS) Tko-re-kxéramkunic, ’asa‘Okurit?ikk’6’°r va, ’uzm pa’ik’6 rayé-- ci'p. A black pipe bowl, a fat-rock pipe bowl, is the best pipe bowl. Asaxustikk’6r, yév umiussahiti’ yidiva kunic ’upimusap6tti’, karuma vura xé‘ttcitc, ’imtctnti patakunihé-raravahe’*k. A soft soapstone pipe bow! looks good, keeps changing looks (=is sparkling), but is soft, and cracks when it is smoked. Po‘hra;m pe‘kxaramkunic ukké ‘yjhitiha’*k, viri va; pattazy ’u’6‘ra- hit’. Po-hra:m patcantcafkunic ’ukk6-rahitiha’*k, va, ’u;m vura tci-‘mite ’w’é-rahiti’. A pipe when it has a black stone pipe bowl is high priced. The pipe with the light colored stone bowl is worth little. Uicipvarahiti’, there is a vein running in it. ’Uyparukvarahiti’, there are flecks running in it. Tevitava tcantcafkinic pe‘kk’6’r, the pipe bowl looks white in places. a’. Ik¥6-rectakta-kkaras (NICKED PIPE BOWLS) Tk’6-ré-ctakkat, a stone pipe bowl, a piece of which has been chipped out. Tk¥o-re-ctakta-kkat, a stone pipe bowl, several pieces of which have been chipped out. Tk¥o-ré-mtad-kkat, a stone pipe bowl, a piece of which has been chipped out by heat. Tk¥o-re-mtakta‘kkat, a stone pipe bowl, several pieces of which have been chipped out by heat. 1k¥6-ré-mxaxa‘tar, a stone pipe bowl with a crack in it. Tk’o-re-mxaxavara’*r, a stone pipe bowl with several cracks in it. m. Pahi‘t po‘missahiti po‘hram?apma’*n (DESCRIPTION OF THE MOUTH END OF PIPES) Uvuisurahiti po-hram?apma‘n’naik, yav ’‘ukupavusurahiti’, the mouth end is cut off, is cut off nicely. Umxitsurahiti po-hram?apma'n’nik, the mouth end is bulging. Old pipes were often finished off this way, it is said. Kunic ’w’Annushitihatce po‘-hram?apman’nak, the mouth end is fat. This is an old expression. Po-hram?apma'nak h4-ri ’Appapvari xas pamustruvar, sometimes the hole is to one side at the mouthpiece end. BUREAU OF AMERICAN ETHNOLOGY BULEEDIN 94 PLATE 33 a, Showing how arrowwood arrow shaft tip is dug out for insertion of foreshaft, similar to digging out of arrowwood pipe; 6, sinew thread used for sewing pipe sack; c, back sinew; d, leg sinew; e, connective tissue of sinew 41 ur odrd oy} UIA poystay yoes odrd oures ‘a ‘opeur Suyeq st yey} yows odid SutA} Joy urysyonq Jo suo} ‘p ‘q ul uUMOYS Odid A0y yous odid oyvUr 0} Yno UTYSyonq ‘9 Syous B opBUl ANPPBIY “SAP YOrAr oy odid pooMmo.re “gq ‘yoes edid posuty v ut odig ‘p a Pp F) q D ve AlLV1d v6 NILATINGA ADOTONHLA NVOIMAWV JO Nvsayena HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 173 n. Pahétt ’ukupé’ihydhiti karu h4-ri po‘kup40d-nné‘hiti po*hré‘m (HOW PIPES STAND AND LIE) ’A? uhyAssiprivti,” it is standing (on its bowl end). =Su? téxi‘priv,” it is sitting mouth down. Oi-vrihvak ’téxu-pta- ku”, it is standing face down on the living house bench. Hitiha;n vura su? takuniétippicrihmaé, they stand it bowl down all the time.* "A? ’wi-hya’, it is standing (with either end up). A pipe would be made to stand with bowl end up only in sand or loose material or would be balanced thus for fun. This verb is used of a stick or tree standing. Tokva-y’rin, it falls over (from standing to lying position). Ct. to‘kyivun’ni, it falls from an elevated position. ’Assak ’tkva-yk’uti’, it is leaning against a rock. ’Uean’niv, it is lying. Oi-vrihvak ’uda‘ntaku”, it is lying on the living house bench. Tutakni‘heip, it is rolling. 2. Paxé:hva’'s A. Pothramyavy ’u;m_ vura hitiha:n xé-hvassak su? ’ukri’! Po‘hramy4‘ha’*k, ’uz;m vura pu- harixxay xe‘hv4ssipuxhara, “um vura hitiha:n xé+hva‘ssak su? tikri’’. Pa’apxantinnihite ’in kinik- varictihanik, vura x4;s hitiha:n paxé‘hvdssipuxsa po‘hré‘m. Yi- §ukanva pakunfiye’cri‘hvutiha- nik, paxé-hva;s karu vura yidéuk karu po‘hra:m vura yidéuk, va; ’uzm kunipittihanik: “Va; ’u;m nu; ’4xxakan kin?é‘he’’c.” (THE PIPE SACK) (A GOOD PIPE IS ALWAYS IN ITS PIPE SACK) A good pipe is never lacking a pipe sack, it is always kept in a pipe sack. But when the Whites used to buy them from them, the pipes scarcely ever had pipe sacks. They sold them separately, the pipe sack apart, and the pipe apart, they used to say: ‘‘We will get thus two prices.” 78 Ot. ’uhyAti, man or animal stands; ’u’i-kra’* (house), stands; ’withya’ (stick), stands. tu'ycip ’tkri’!, a mountain sits. But of a mountain standing they say 7 Verb used of person lying face down, of basket or pot lying mouth down. 8 A pipe would often be seen standing in this position on the sweathouse floor or on the living house floor or bench. 63044°—32——14 174 B. ’Ak&-y muky4:pu paxé-hva’*s ’Avansa ’uzmkun pakuniky4‘tti paxé‘hva’’s. H4ri karu vura ’asiktava:n kuniky4-tti paxé-h- va’*s. C. Yiétiva kumaxé-hva’*s Va; mit pakuniky4-ttihat pa- kumaxé‘hva’*’s: tafirapuxé‘hva’’s, kar icyuxtafirapuxé-hva’*s, kar icyux@irix6’°n, va; mit pakunik- ya‘ttihat karu paxé-hva’’s, karu yuhpip@aricriharaxé-hva;s va; mit k’4ru_ pakuniky4‘ttihat, Payt- ruikvai-ras ®! va: mit kite k*tinic pakuniky4‘ttihat payuhpipéaric- rihar. Mahnu‘vandtema:n karu kunik- ya‘ttihanik §pamukunxé‘hva’’s, kunipitti,’’ kuna vura ’u‘m pa- mahnu‘vanatcma;n ’atcvi-vma;n ké6; xttnahitc, va: xas pakun- tapki-pputi’ pakunic piha va; paxe‘hvasriky4:yav — mahnu- vanatema:n ’uzm xutnahittcite. Pumit vira va; xttihaphat kiri nuyukar pamahni-vanatc,® ’uzm va; ‘idivéanenkininna:ssitc, tu'y- cip mu’aramahé-ci’'p va; mit kunipittihat. a. Paxé‘hva;s pamita nimm’4:h- tihat piniknikk’ahiv Nu; mi tazy tf-ppitcas ye rip- 4xvuh’sa, va; tantivyi‘heip, tanu- miskinvan’va, tanumidski‘nvan’- va papibniknik. Ta:y panu- ma‘hti pakunihé-nati’, tcavura 81 The Yuruk tribe. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 (WHO MAKES THE PIPE SACKS) It was the men who made the pipe sacks. Sometimes the wom- en made them too. (THE DIFFERENT KINDS OF PIPE SACKS) They used to make different kinds of pipe sacks: buckskin pipe sacks and elkskin pipe sacks, and elk testicles also they made into pipe sacks, and weasel pipe sacks they made, the downriver people were about the only ones that made weasel pipe sacks. They say they made their pipe sacks of chipmunk skin also, but chipmunk skin is thin as birdskin, and they liked to make their pipe sacks stiff—chipmunk skin is just thin. And they never liked to kill the chipmunk, it is the earth’s pet, mountain’s best child, they used to say. (PIPE SACKS THAT I USED TO SEE AT KICK DANCES) When we were little girls, we would go there. We would go there to look on. We went to look on at kick dances. We saw much smoking, but we never saw ® ’Afri-te ’upitti’, Fritz Hanson says so. 88 Many Indians killed it, but there was a superstition against doing so. HARRINGTON] mit pukinm4éhat yuhpip@aricriha- raxé‘hva’*s karu mahnifi-vanate. Va; vura mit kite nimm’é-htihat, vastaranxé‘hva”’. b. Pa’afivrimy4-thina‘tihan maxé‘hva’’s ku- Ka‘kum mit ’4ffiv ’Gmya‘thi- na‘tihat papufitctafirapuxé-hva’*s karu_— pa’icyuxtafirapuxé‘hva’'s, ’affiva’Avabkam k&‘kum mit ’tim- ya'thinatihat. Xe-hvas?affiv mit vura kite ’imyda‘thitihat. Vura va; takunvussur pataffirapt pa- k4:n ’ievit ’imya'thiti’. c. Pe‘cyuxmanxé‘hva’'s Icyuxmanxé‘hva;s mit kunik- yattihat ha-ri, kuna vura piha’. Patakun?ékk6-ha’*k,** =puxx"ite ’ux"4'kti’, po-hra‘mmti‘k takun- pakko‘ha”"k, patakunpim@anup- nuippaha;k pehé:raha’. d. Pe-cyux6irix’6‘nxé‘hva’*s Vura ’u;m puhitiha:n ’icyuzx 7kk’4ratihaphanik. Vura hari xas payiééa kuni-kk*4ratihanik. Kuntattapvutihanik, karixas ta- kunkinni’'k, pato-ppa-xfur. Yup takunktnni;k kar akin. Vura hari xas pakuniky4‘ttihat icyuxdirix’Onptiivic® karu hari icyuxOirix’d6 nxé‘hva’’s. ‘Iky- &:kamikyav. Xara kunpvtéanti ’assak, h4-‘ri kuyrakstppa’ karu héri ’axakstippa.’ Kunimm’t-- sti’ xay ’imfi:pcur pamuimya”t. Xas ’4‘sravamt‘k xtinnutitckuni- ky4‘tti’. Xas ’A‘tcip takunvux- TOBACCO AMONG THE KARUK INDIANS 175 a weasel pipe sack or chipmunk sack. I only saw buckskin pipe sacks. (PIPE SACKS WITH FUR ON THE LOWER PART) Some of the deerskin pipe sacks and elkskin pipe sacks had fur on the bottom, on the outside of the base they had fur. Only the bottom had fur on. They cut it from the buckskin where there is a patch of fur left on. (ELKSKIN PIPE SACKS) Sometimes they made elkskin pipe sacks. They were _ stiff. When they tap one of these, it makes a loud sound, when they hit it with the pipe, when they tap down the tobacco. (ELK TESTICLE PIPE SACKS) They did not use to kill elks all the time. Only once in a while they would kill one. They used to trap them, and then shoot them with arrows, when they got caught. They shoot them in the eye or in the throat. It is only sometimes that they made elk testicle bags or elk tes- ticle pipe sacks. It is hard to make them. They soak it a long time in the water, some- times three days, sometimes two. They watch it, for its hairs might come off. Then they make it soft with brains. Then they cut 8 With a stick to settle the tobacco preparatory to putting the pipe back in after smoking; see p. 197. 8 Or ‘icyuxéirixyO nméhya-nnafay, elk testicle containers. 176 xaxa’*r.®© Xas va; ’Appap takun- fkyav paxé‘hva’’s. Takunsip- pu‘nva poh‘hra;m picci’'p, xas va; ké; takunikyav. ’Axakxé-hva:s ’u’Arihicrihti yi60a Girix’d’°n, yidba Girix’6‘n ’4xxak ’u’Arihicrihti xé-- hva’*s. Xas va; takunikrup ’ip- pammt"k. Xas ’Avahkam pa- mukiccapar takunikri:pka’, xe-- hvas?4pma‘nnak = takunikri-pka pavastaran. ’Tcyuxéirix’6‘nxé‘hva’*s va; ’t0- va‘yti’. ’Affiv vura ’imya‘thiti’. ’Avahkam = takuntaffir.’’ Affi vura kitc pé‘mya‘thiti’. Va; vur uycarahiti ’axkinic karu vura teantca‘fktnic. ’"Imyatx4rahsa kinic. Pufitcéirix’6-nma;n ’u;m xtitnahite. Va; ’uzm pu’iky4't- tihap xé‘hva’*s, xitnahite. Kuna vura ‘icyux@irix’6‘n ’uzm ’itpu’m. P&-kvAatcax® Kartimrinrarazr mit, "Appa pamupsi; mit’ ipetin- kinatc, musmus ’f‘n kunviiran’nik, Pan4mni’k,® *icyux6irix’6 nxé‘h- vais mit pamuxé‘hva’’s sitcak- vitvarak mit ’uhy4kkutribvat. Tcdntea-fkinic ’a‘xktnic ’ucara- hiti pamtimya”*t, v4‘rimas kunic pamuimya’*t. D. Pahi‘t paxé-hva;s kunkupe‘k- ya-hiti’ * Po-hra:m piccizp kunsippt‘n- vuti pak6é; pa’uhra;m ’uv4:‘rama- BUREAU OF AMERICAN ETHNOLOGY (BULL. 94 it in two lengthwise. Then they make one side into a pipe sack. They measure the pipe first, then they make it that size. A pair of testicles makes two pipe sacks; a pair of pipe sacks come out of a pair of testicles. Then they sew it up with sinew. Then at the top they sew a tying thong on; at the mouth of the pipe sack they sew on a_ buckskin thong. It is called an elk testicle pipe sack. It is hairy at the base. They shave off the upper part. Only at the lower part it is hairy. It is mixed red and white hairs. They are long hairs. The deer scrotum is thin. They do not make a pipesack of it; it is thin. But elk testicle [skin] is thick. Pakvatcax was a Katimin Indi- an, one of his legs was short. A cow hooked him at Orleans. His pipe sack was an elk testicle one. It used to be sticking out from his belt. It had mixed white and red hairs on it, long hairs. (HOW THEY MAKE A PIPE SACK) First they measure the pipe, how long a pipe it is. Every- 86 Ot. ’A:tcip takunvuippakrav, they cut it in two crosswise. p Pp 87 Making it hairless. 88 Another of his names was ’Attatar. 89 About 1865. 8a For illustrations showing the materials for and making of the pipe sack described in the texts below, see Pls. 33, }, ¢c, d, e, and 34. The sack was made by Imk’anvan. HARRINGTON] hiti’. Kéo-vira pakuniky4'tti’, ké:vira picci;p kunsippt‘n’vak. Takunéa‘nnamni pataffirapthak, po‘hra‘m. Va; vura takunkupa- §icriha pakunkupe-krippahe’’c. ’Axxak takunpAttun’va. Vaé'ram takunvtppaksut. Va; ’uzm v4-nndmicite kuniky4‘tti pa- xé‘hva’’s, ’ayu’4‘te ’uhramstruk- kam uwitra pehé‘raha’. Karu vu- ra k6‘mahite tinihy4:te paku- niky4‘tti’. Fi6@i kunic takunvippakut.” Hari ’isyu‘kintya‘te vura ta- kunvuippakar ’affiv. Karu hé-ri ’affiv takuntattak, x4kkarari ta- kunvissur. Karu hé-ri takunvu- pakyur. Pakt‘kam w’Avahkamhiti pa- taffrapu’, va; vura ki-kam kunik- ya‘tti uw Avahkamhiti paxé-h- va’ss, H4-ri vé-ram takunvuppaksur, va; ’uzm kunikritiptippe’’c ’affiv. Surkam ’ukrippahiti’, “A4vahkam ’ukritiptippahiti’. Harri xe‘hvas’i‘cak ’a? vur ukri- tiptippura‘hiti, pakkt:kam ’uk- rippara‘hiti’. Va: vura pa’apxan- tite kunikritipti-pti | pamuk- unxuskamhan fanammahateri- yun ’var, viri va; takunkupe‘ky4:- hiti payé-‘m paxé‘hva”’*s.®™ Pi’é-p mit nim*’achtihat ’4ffiv vira mit kite po‘kritiptippahitihat, ka‘kum pamukunxé‘hva’’s. * Old expression. TOBACCO AMONG THE KARUK INDIANS 177 thing that they make they meas- ure first. They lay the pipe on the buckskin. They lay it down the way they are going to sew it. They fold it. They cut it off long. They make the pipe sack a little long, because there is tobacco under the pipe. And they make it a little wide. They cut it the shape of a foot. Sometimes they cut straight across at the bottom. And some- times they point it at the bottom. They take a cut off of both sides. And sometimes they cut it slant- ing. The outside of the buckskin is the outside of the pipe sack. Sometimes they cut it long, so as to fringe the base. It is sewed inside, it is fringed outside. Sometimes the body of it is fringed above, along where it is sewed. As the White men fringe their pistol sacks, so they fix pipe sacks now.** But long ago I saw them fringed only at the bot- tom, some of their pipe sacks. %@ For pipe sack of this description, with side and bottom fringed, made by Tcad'kitcha’*n, see Pl. 34, a. 178 a. Pahté:t kunkupe‘ky4‘hiti pa’ippam % Patcimi kunikrippé‘caha:k pa- xéhva’’s, h4ri kunparicri‘hviti pa’ippam,” karu h4é-ri vura va; kunixaxastro‘ti pa’ippath, tupi- tcasammahite kunixaxastroé‘ti’, a:v mé‘k kunikri:pti’. ’U: mit vura nanitta:t ’uky4:ttihat mux- éhva’’s, ketex4‘te mit. Pa’ara:r ’u:mkun vura pupura;n ko‘him- matecvutihap, xa;t mukun?r4ra’*r. Pamit vo-kri-ptihat pamuxé-h- va;s “ippammit”k, pumit paric- cri‘hvapvd, ’ihrfé-vtihat, ’ipamtun- vé'ttcas kite vira mit péhri-v- tihat. Va; vura mit sakri’'v. 6b. Pahéi:t pakunkupe‘kruppahiti paxé‘hva’’s A’-tcip takunikfiy’rav, ’4xxak takunpipattun’va. Pakt‘kam *i-ck¥am va; ki‘kam u’avahkam- hiti’ payvahe;m pakunikri ‘pti’. ’U’ivrinahiti? pakunikri:pti’. Takunpaéravuruke‘krippaha’. Pavo‘kupe‘kripahitiha’*k va; ’uzm~= sakri’'v. Pakunikru‘pti paxé‘hva;s ’ippammi'k, ’tppas kuni‘virukti’ pa’ippamak. Ké6é- mahitc takunpAppud, ’apmanmi‘k vura hitihazn ’4sxay kuniky4‘tti’. Pa-vic kinic takunfikrup. Pu’ik- ru‘prupa‘tihap.” BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 (SINEW FOR PIPE SACKs) When they are going to sew the pipe sack, sometimes they make the sinew into string, and some- times just tear off the sinew. They tear off a little at a time; with that they sew it. My mother made her own pipe sacks. She was a widow. The people did not feel sorry for one another, though they be their relations. When she used to sew her pipe sack with sinew, she did not use it made into string, but just used the little shreds. It was strong. (HOW THEY SEW THE PIPE SACK) They fold it in the middle, they double it together. The inside is outside now when they sew it. They sew it turned wrong side out. They sew it over and over. It is strong when sewed that way. When they sew a pipe sack with sinew, they put spittle on the sinew. They chew it a little. They wet it all the time with the mouth. They sew it like a sack. They do not sew it way up to the top [to the mouth]. %> For illustration of sinew string used for sewing pipe sack, two kinds of sinew and connective tissue, see Pl. 33, b, c, d, e. * Terms for kinds and accompaniments of sinew are: ’{ppam, general term for sinew; pimyur, special term for the sinew from the leg of the deer; vasih?ipparh, back sinew; vasihrippamraxvi''c, the connective tissue or membrane adhering to back sinew. * A medium-sized pipe sack is usually sewed up only to a point a couple of inches below the top, only as far as the section covered by the tie-thong wrapping. HARRINGTON] c. Pahfi:t pakti‘kam u’4vahkam- hiti kunkupappfi‘vrinahiti pa- xé‘hva’’s Karixas takunpfi-vrin pakt-- kam ’u’avahkamhiti patakunpik- ru‘pmat. Patakunpikri-pmara- hak, ’assak takunéi-vk’uh, ké‘mmahite vuta, xas va; ’u;m yammahtkkate va’f-vrin. ’AOkurit tefi-mite vura takuni- viruk patupivaxraha;k paxé-h- va’'s, va; ’uzm puppihahata. d. Pahit kunkupe‘ky4‘hiti paxe hvaskiccapar, pahtt kunkupé‘kri‘pkahiti’ Karixas ’ifucti‘mmite xas taku- nikri-pka’ pamukiccapat, paxe‘h- vaskiccapar, pamukiccapara- he’°c ’ippan. Takun?faripeur pa- vastatan, ’axAakrd:ksip va; ké; va-‘ramahiti’ va; takunikri‘pka’, ‘ippammii"k. ’Appap va; ka;zn ‘fppan takunikru‘pka’ pavastaran pakiccapar. e. Pahfiit kunkupa’drippaéahiti pataffirapu’ Hari t4ffirapu tinihy4:‘te vura takunvussur. Xas va; takun?arip, ’asaxyippitmii"k. Va; vura v4-- ramas tu’Arihic pa’arihpapu’. Kunvippakpaéti’. Xas iccaha takunfi-vituk. Xas takunictu- tittut. Va: vura vastaranyav tu’arihié. ’A@ktrit hari kuni-- vurukti’. TOBACCO AMONG THE KARUK INDIANS 179 (HOW THEY TURN THE PIPE SACK BACK RIGHT SIDE OUT) Then they turn it again right side out when they get through sewing it. When they finish sew- ing it, they soak it in water, a little while, so it is easy to turn right side out. They rub a little grease on when it gets dry, so it will not be so stiff. (HOW THEY MAKE THE PIPE SACK TIE THONG AND HOW THEY SEW IT ON) Then at last they sew on its tie-thong, the pipe sack tie thong, where it is going to be tied, at the top. They cut the thong 2 spans long, they sew it on with buckskin. At one corner they sew the tie-thong on. (HOW THEY CUT OFF SPIRALLY A BUCKSKIN THONG) Sometimes they cut off a widish piece of buckskin. Then they cut off a thong, with a piece of white rock. It makes into long thongs that way. They cut it around. ‘Then they put water on it. Then they run it through their hands. It makes good thongs. Sometimes they rub grease on. % They keep cutting round and round the edge of a scrap of buck- skin, cutting off long thongs in this way, which are later worked and stretched with the hands and made to lie out flat and good. 180 E. Pahfi't kunkupaméhy4a‘nna- hiti pehé-raha paxé-hva:ssak. Piiyava; paxé‘hva;s takun- pikya’*r, karixas také-h, pehé- raha sur takunm4hya;n paxé:h- va'ssak. Taya:n vtra kunkupitti icya’*v, patcimikunmahya‘nne-- caha:;k paxé‘hva'ssik, x4s vay takunsuvaxra pe‘hé'raha ’ikriv- kitak, xas var, ’&a:k takun- rPé-6ripa’* pa’ahimpak, va; ’Avah- kam takun?é-00i0tn, ’ihé-raha- ’*avahkamh, va; kunkupasuvaxra- hahiti’.™ Karixas xé‘hva‘ssak takunméhya’*n. a. Pahé:t kunkupo‘hyanékko-- hiti patakunm4hyé‘nnaha;k pehé-raha paxé‘hva'ssak Ko; k4:n vira patakunipmé4h- ya nnmaraha’*k po‘hra;mmak kunfimptvhsiprivti’: ‘‘Maték xara nimydhtihé’*’e. Pa’in ka- rim naxxt'shtnicti’, ’i:m pakam ikw’i-pmé’ °c pamuxuské‘mha’ pain k&rim naxxtshtnicti’.” * Vo: kupa’dkkihahiti pehéraha pe‘divédnné’’n. Piccizp pata- kuntci‘pha xas_ takunfimpu pa’ipihé-‘raha kite pamiutti’'k. F. Pahé-t kunkupé‘pkiccapahiti po‘hra:;m paxé‘hva‘ssak Takunipkiccap paxé‘hva’’s, ni- namite ” ’uhyannictkvate * pa- BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 (HOW THEY PUT THE TOBACCO IN THE PIPE SACK) Behold they finish the pipe sack. Then they are through. They put the smoking tobacco inside in the pipe sack. Oftentimes the way they do in the winter is that when they are going to fill up a tobacco sack, they dry the tobacco on a disk seat, they take from the fire a live coal, they move it around above, above the tobacco, that is the way they dry it.“ Then they put it into the pipe sack. (HOW THEY PRAY WHEN THEY PUT THE TOBACCO IN THE PIPE SACK) Every time they finish putting in tobacco into the pipe they pray: “I must live long. Who- ever thinks bad toward me, his bad wishes must go back to him, whoever thinks bad toward me.” That’s the way he feeds tobacco to the world. They first talk, and then they blow off the to- bacco [dustlike crumbles] that remains on the hand. (HOW THEY TIE UP THE PIPE IN THE PIPE SACK) They tie up the pipe bag so that the mouth end sticks out a %* Cp. the description of drying the stems by the same method, p. 95. % This is the Karuk form of the Golden Rule. % Or takunfimpichsip, or takunfimptchsur. 7 Or ’icvit, which means not only half, but a piece of it, a little of it. % Or ’uhyaricikva, ’umtarand-mhiti or ’utniccukti. HARRINGTON] ki‘kam ’uhram?A4pma’*n.” Pusur yi;v 7ihy4ramnihtihap p6:ra-m, vur ’umtaranna‘mhitihate pa’uh- ram?rapma’*n. Va; kunxtti ’ayu’4te Pu:x pehéraha’, xay wkkik pehé- raha pa’uhramrapma”n. Sékrizv ’uk*iccapahiti’. Va: vura pa- pici‘te kunkupamméhahanik, paxé-hva’*s, va: vura_ kunku- péky4:‘hanik. Va; vura kunku- paki-ccapahitihanik. Pe-kxaré-- yav pamukunrthra’*m. Paxé-hva;s takunim@avuruké'p- kiccapaha’. Kuyra‘kkan hari pi'‘6vakan ’upsdssikivraéva pdch- ra‘m’mak. ’Affivk’am kt; kunip- kiccapmuti’. Karix’as takun- kixAan’yup, pata’ipanni-tcha:k pa- vastatan, pate-pci:nkinatcha’*k. G. Pahait ukupé-hy4ramniha- hiti po;hra;m paxé-hva‘ssak Pehé:raha ’u;zm vura ’afiv?Avah- kam kite ’u’ippanhiti’, teé-my4:;te- va kunipmahya‘nnati’ paxé-h- va’’s. ‘[hérahak ’uhy4kkurihva po‘-hra‘m. Pamukké-r ’uzm vura sur ihé:rahak ’ukkuramnihva’. ’Avahkam ’tyi-nkirihva po-h- ram, 7ihé-‘raha’4vahkam, struk- kam pehé‘raha’, ’A4vahkam po-b- ram. Poc‘hra;m xé‘hva‘ssak su? ukré‘ha’*k, paki‘kkam ma’*0 va; ki‘kam ’usurukamhiti’, pakti-k- kam ’icna-nnitc, va; ki-kam ’u’4- vahkamhitti’. Va; ukupakfi-n- namnihyahiti’.! TOBACCO AMONG THE KARUK INDIANS 181 little. The pipe does not stick wayin. The mouth end is visible a little. They think it is because the tobacco smells, it might get on the small end of the pipe. They tie it so tight. As they first saw it, the pipe sack, so they made it. The Ikxareyavs tied up their pipes that way. They tie up the pipe sack by wrapping it [the thong] around. It goes around the pipe three or four times. They wrap it spiral- ling down. Then they tuck it under, when it is already to the end of the thong, when the thong is already short. (HOW THE PIPE RIDES IN THE PIPE SACK) The tobacco only reaches to the top of the bottom. They fill the pipe sack up often. The pipe is sticking in that tobacco. Its rock pipe bowl is sticking down inside of the tobacco. The pipe is inside on top, on top of the tobacco; the tobacco is underneath, the pipe on top. When the pipe is in the pipe sack, the heavy end is down, the light end is up. It rides inside that way. ® Or paka:n ’uhramrapma’*n. McGuire, fig. 37, shows the pipe put into the pipe sack wrong. for taking the picture.” ““Maybe some White man put it in Lit. it sits inside thus, or ’ukupe‘hy4ramnihahiti’, it stands inside thus. 182 H. Pahé-t ukupappihahitihanik pataxxara vaxé-hva’*s? BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 (HOW AN OLD PIPE STIFF) SACK IS Pataxa4ra kunihré-ha:k paxé-h- va’*s, ’Ahup kinic tah. Pamu- kun?asttkmiik ’uppihahiti’. Va; xas pakuntapkt‘pputi’, pappiha’, va; ’uzm yAv pehé:raha ’ukupa- pivrararamnihahiti su?, patakun- pim@anupnippaha’*k. After they use a pipe sack for a long time already, it gets stiff as a stick. It gets stiff with their sweat. They like it that way when it is stiff, then the tobacco falls back down in easily when they tap it. I. Tusipfi:nvahiti pak6; ka-kum paxé-hva’*s (MEASUREMENTS OF SOME PIPE SACKS) The pipe sack made by Imk’anvan, texts on the making of which have just been given, measures as follows. It is 9% inches long, 25% inches wide at bottom, 2 inches wide at top. Unsewed gap runs down 2% inches from top. Tie-thong is 17 inches long and spirals five times around the sack when tied. Made to hold a pipe 6% inches long and 1. inches diameter. The mouth end of the pipe projects out of the mouth of the sack a little, leaving about 2% inches space between the bowl end of the pipe and the bottom of the sack. (See Pl. 34, e.) A pipe sack made by Fritz Hanson, fringed, and therefore said in scorn by Imk*anvan to look like a White man pistol sack, although it is admitted that pipe sacks were sometimes fringed ‘“‘a little’ in the old time, has its mouth end larger than its base. It measures exclusive of fringe: 6 inches long, 1% inches wide at bottom, 2% inches wide at top; the tie-thong is 10% inches long and spirals around three times. The fringe is ca. 1 inch long down the entire side, and % inch long at the bottom. The pipe for which it was made is 3% inches long, 1% inches diameter at bowl end, and when put in properly, with its mouth end sticking out, leaves 2% inches space between pipe base and the sack base. 3. Pahfi't kunkupa’é-0ti po-hra-m Pakunifytikkuna‘tihanik, ’aka- vakkirak si?hanik pamukun?th- ram. Va; vira yittce;tc kunic- kirttihanik pamukun?akavak- kit, i-ckipatcashanik. Pa’Avansa pémp4;k u’ah6'ti’, va; vura kite (HOW THEY CARRY THE PIPE) When they used to walk around their pipe used to be down in the quiver. The quiver is all that they used to carry around; they used to just go naked. When a man is walking along the trail he 2 Or paxx4ra tava xé-hva‘sha’*k instead of the last two words. 3 Or ta’4hup kunic. HARRINGTON] ’ucktruhti pamu’akavakkir. ’Ax- may ik vura tuvictar ’ihé-raha’, foxxus: “Kiri nihé’*r.” Viri va; kari ’4:pun t6004ric pamu ’akavakkir. Karixas tuhé’*r. Hari vo-kupa’é-66i6dnahiti’ po-- vurd‘yvuti pamu’thra:m pamu- ’akavakkirak su?.t Karu hari sitteakvitvarak su? ’uhyékkuti. Karu hari pamusittcakvitvarak TOBACCO AMONG THE KARUK INDIANS 183 carries only his quiver. Then all at once he wants to smoke, he thinks: ‘‘I will smoke.”’ Then he lays his quiver on the ground. Then he smokes. Sometimes he carries his pipe around this way in his quiver. But sometimes he has it tucked under his belt. And sometimes he has it tied onto his belt with ’unhitérankahiti’, pamusitcak- vutvaravastéranmti"k. Po‘hra:m kun?é-6tiha’*k, xas takunippé’*r: ’Uhra:m ’u’é-6ti’,® ma‘6ktinic po’é-6ti’, pu’ipittihap: ’Uhra:m =’u’avikvuti’.® Vura kunipitti’: "Uhra:m ’u’é-6ti’. one of his tie thongs. When they carry a pipe they say: ’uhra;sm ’u’é-6ti’ (he packs a pipe), as if he were packing something heavy; they do not say: ’uhra;m ’u’avikvuti’ (he packs a pipe). They say: ’uhra:m ’u’é-6ti’. 4. Pahéi:t kunkupe‘hé-rahiti’ (SMOKING PROCEDURE) In smoking, the Karuk sought the effect of acute tobacco poisoning. Effort was made to take the smoke into the lungs and to hold it there as long as possible. Smoking procedure of the Karuk can not be better summed up than by quoting the words of Benzoni, who has given us one of the very earliest accounts of American Indian tobacco smoking: «|, . they set fire to one end, and putting the other end into the mouth, they draw their breath up through it, wherefore the smoke goes into the mouth, the throat, the head, and they retain it as long as they can, for they find a pleasure in it, and so much do they fill themselves with this cruel smoke, that they lose their reason.’” *Or su? ukri’'. 5 This verb is used of carrying a large or heavy object, e. g., a big log, and also curiously enough of carrying a tobacco pipe, either in hand, under belt, or in quiver. ®Verb used of carrying small and light object in the hand. ®@ Illustrations showing the smoking processes will be run in a following section of this paper. 7 Benzoni, Girolamo, History of the New World, Venice. 1572, edition of the Hakluyt Society, London, 1857, p. 81. 184 A. Pakuméa’a;h kunihri:vtihanik pamukunrthra;m kun?éhk6~- ratihanik Pa’apxanti‘te ’uzm vura_ hiti- ha:n @imyutricribhar kunihri-vti pakunihé-rati’. Kuna vura ’u;m- kun pa’ara‘ras @imytricrihar pu- jhréi-vtihap, ’azh vira kunihri-y- ie Ké-ttcas ’wik’ukkirihva® pa- kunrassimvana‘ti ’inn4’*k, 7106-k- xaram vur o’inktti’, ’ayu’d'te ké-ttcas pa’Ahup. Hari yittce;te vura pe‘k’uké-cvit takunihyéra- ran ’Attimnavak, pamukunfikriiv- razm ki;:k takunp4‘ttiva. ’16é-k- xaram vura ’u;m_ tcemyatcva pakunpi‘yi-nkirihti pa’ahuptun- vé’*te, va; ’u:m pe‘kk’uk yav ’ukupé’ink*ahiti’. Hari ’Assipak su? kun?achti’, yu:x su? ’u’f‘ra’. Yi: vura hari méruk pa’4hup kuntinti’. ’Azh kun?a‘hti ’Assipak. Pak4:n pa- ’ahup kuniky4-vicitak, va; k&:n ’ah takunikyay, va; ’uzm kunik- mahatche’®c. Vura hari xas pakunéimytiric- rihti’, vura xar4hva xas kunth- ru‘vti padimytricrihar.™ B. Pahié:t kunkupa’é‘dricukvahiti po‘hram karu pehé-raha pa- xé-hva'ssak Pa’Avansa ihé'raha tuvictara- hak, patcim uhé-ré-caha”*k, vay’ kari ’4-pun to-kri‘e. Xas tupip- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 (WHAT KIND OF FIRE THEY USED FOR LIGHTING THEIR PIPES) The White men are always using matches when they smoke. But the Indians smoked without using matches, they used the fire. They have big logs when they are sleeping in the living house; it burns all night, for the logs are big. Sometimes they [the women] put just one piece of log in a pack basket, and bring it home. At frequent intervals during the night they add small pieces to the fire, so that the logs will burn well. Sometimes they carry fire around in a bowl basket; they have earth init. Sometimes they go wood gathering far upslope. They pack fire along in a bowl basket. There where they are going to make the wood, there they build a fire, so as to keep warm. It is only sometimes that they make fire with Indian matches. Only once in a long time do they use Indian matches.** (HOW THEY TAKE THE PIPE AND THE TOBACCO OUT OF THE PIPE SACK) Whenever a man has an ap- petite for tobacco, whenever he wants to smoke, he sits down. 8 Ss. Gktkkiriva. fed into the fire. These logs, usually two in number, are gradually 8 For illustration of old Tintin making fire with Indian matches see Pl. 35. BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 35 TINTIN DRILLING FIRE WITH INDIAN MATCHES BUREAU OF AMERICAN ETHNOLOGY BULLETIN 94 PLATE 36 CEREMONIAL BUCKSKIN BAGS a, Larger bag, used for containing smaller bags. This larger bag has a draw string; 6, c, smaller bags which are filled with stem tobacco and carried in the larger bag. Models made by Mrs. Mary Ike. HARRINGTON] pur pamuxé‘hva’’s, karixas té's- yunkiv pamu’thra’*m. Xas ku- tutukam4tru;p® té6‘yva-‘yramni pamuhé-raha’, va; vira ’u’A‘ptin- muti pava; k6; xy4re:c’® pamu- *thra‘m’mak, ’atrupPa‘tcipari. Xas tikk’an, ’atcipti-kk’an to”i- nakka’*r pamuxé-‘hvasvastafan." Puhitiha:n vuira takkararihvara pamutti‘k’an, h4-ri ’4-pun t6°604- ric pamuxé‘hva’*s, Xas tum4h- ya;n pehéraha po-hra:m’mak. Pomé4hyannatiha:k pe-hé-raha po‘hra:m’mak, pakti‘kam pamtt- tizk po’i-bra pehé-raha va; kti-- kam pastrukam ’utakkardrihva pamuxé‘hva”s, ’atciptik’anstru- kam /’utakkaradrihva vastaran- méi"k. Tuytrik pamu’thra‘m- mt’"k. Atrupitizm va; k4:n ’v’axaytcakkicrihti po-hra‘m. Xas t6‘kririhic pamititru”p, pamittrup- mi‘k tcimitcmahite vura patdé-y- va‘yramni pe‘hé-raha po‘hra:m’- mak, kututukamtik’4nka-mmti‘k po‘kitteakti’. Tik’4nka-mmi‘k ’uktttea kti’, kiri tazy ’uy4‘ha’. Pe‘kxaré-yav va; kunkupittiha- mk, va; kunkupam4hy4:nnahiti- hanik pamukun?thra’*m. Xas a? utaxicxicrurénnati pamutru:zp ’uhra:mméi"k, hari vur ifyakén vurava.” Va; ’4run kupé-kya‘hi- tipamitr"p. Pamitri-ppak vu- ra ka‘kkum wiftakankéchiti pe- héraha’, pehéraha‘mta:p vira kite. Va; vura kite kunic pa- TOBACCO AMONG THE KARUK INDIANS 185 Then he unties his pipe sack, and then he takes out his pipe. Then he spills his tobacco out onto his left palm; he knows how much will fill his pipe, half a palmfull. Then he hangs the tie-thong of his pipesack over his finger, over his middle finger. He does not hang his pipe sack on all the time. Sometimes he lays it on the ground. Then he puts the tobacco into the pipe. When he fills the tobacco into the pipe the tobacco lies on the same hand from which the pipe sack is sus- pended, hanging by its tie-thong from the middle finger. He puts his pipe underneath. He holds the pipe at the [outer] edge of his [left] palm. Then he tips his palm up, spilling the tobacco into the pipe with his palm a little at a time, pressing it in repeat- edly with his left thumb. He mashes it in with his thumb, he wants to get more in. The Ikxareyavs did that way, filled their pipes that way. Then he rubs the pipe [bowl] upward a- cross his palm several times. He empties his palm that way. It is that some sticks [to his palm], just tobacco dust. That is all they blow off, that tobacco dust. The tobacco is kind of moist all the time, it sticks to a person [to a person’s hand]. They ® Always on his left hand; any other way would be awkward. 1 Or ké; ’uxy4re’ec. 11 So that the pipe sack hangs down over the back of the left hand. ” The outstretched left palm is tipped so that the thumb side is somewhat raised and the pipe bowl is wiped caressingly upward across it a few times as if to gather up the adhering tobacco. 186 takunfimpic‘hsur,'’? pehé:raha-m- ta’*p. ’Asxd‘ykinic pe‘hé-raha’, ’ar ’u- iftakank6 ‘tti’. Xus kuné-tchaya-- tchiti’ xa’y upAsxay, kunxtti xay ’upasxa’y. Patup4sxd-ypaha’*k, va; kari pu’amayé-hand. Kunic ’uta‘pti’ patédsxayha*k. ’Ap- manka:m paxé‘hva;s. Paxé-h- va;smt‘k = kuni-vaéyramniha’*k ’uhra:m’mak, va; ’uzm ’&:pun ’uyvé-crihe’’c, ’A:pun. Patu’Arunha pamttru;:p pe‘hé- raha’, karixas tufimpussip, to’- tei‘pha, to‘ppi:p: ‘Tci pdy Tu-ycip* nu’4kki’, pe‘hé-raha’; tet pay ka‘*kkum nu’akki Tu-ycip; tei pay ’4m ka-kkum, Turycip. Oré, tei pay Turycip nu’akki’,, maté‘k ’icki:t namméhe’’c. Cve, Teiveanné’*n, maték puf4;t n4’if- ké-cipré-vicara,® c%e, ’Leivea-n- né’’n. Harri k’aru vura va; ku- nipitti’: ‘‘Maté-kx4ra nimya-hti- hé’*c. Maté’k ’icki:t namméhe’’c. Maték ’asiktaéva:zn nipikva:n- maré’¢c,’?16 Pavura fAtta:k yizv kunifyuk- kutiha’*k, h&vri va; kunipitti’: ‘OTeivea nné’en, maté:*k namahav- nik’4ya‘tché’*c. Pufa:;t vira k&-rimha nakuphé:cata.”’ Hai karu vura pehé-rahé‘m- ku:f kunfumpthpi-6viti’, va; vi- ra kunkupitti pakunvénéffipti’. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 watch the tobacco lest it get moist, they are afraid it will get moist. If it gets moist, it does not taste good. It gets kind of moldy when it gets moist. The pipe sack has a big mouth. If they poured it from the pipe sack into the pipe, they would spill it on the ground, on the ground. As he empties the tobacco off his hand, he blows the tobacco dust out of his [left] hand, he talks, he says: ‘‘Take this to- bacco that I give thee, Moun- tain; take some of this that I give thee, Mountain; take and eat some of this, Mountain. CVYe, take this that I give thee, Moun- tain, may I be lucky. Cve, Earth, may nothing get on me, ce, Earth.’’ Or they say: ‘““May I live long. May I have luck. May I be able to buy a woman.” Or when one is traveling some- where far, he will say some- times: ‘‘Land, mayst thou be glad to see me. May I have no troubles. ”’ But sometimes they blow to- bacco smoke, praying the same way. 13 As a food sacrifice to the mountains, the earth, etc. 14 Addressing any near-by sacred mountain; regularly Medicine Mountain, if the smoker is at Katimin. 16 Me. may no disease or hatred get on me. 16 Added by the pray-er partly in fun. HARRINGTON] C. Pahfii‘t kunkupa’4hké‘hiti po~- hra:m’mak a. Pahfi-t kunkupa’4hk6-hiti po~- hra‘m ’4hupmti*k Patu’4‘hk4ha:k pamu’thra’*m, patuhé-raha”*k, hai: ’Ahupmti:k twachka’. Vamnnadmicite hari pa’4hup, karu hari ’ahip?ranam- mahatc, ’4:pun vura_ tu’fissip pa’dhup, fat virava kuma’ahup. Hari karu vura satip, pamfik tu’A‘hka’, sanipranammahate. Vura ’u;m tazy ’ukritimpi‘bva sarip ’inn4’*k, pavik’aré’°p.”” Karu hari sappikmfi:k tu’4- hripa’*, sapik?ippanite patu’in- ka}. Pasapikmti‘k tu’A‘hka’. ’Ahupmii‘k tuw’Achka’. ’Abup ’4-pun tu’icssip. "A-hak ttiyi-n- ka’. ’A‘k tiyt-nkir ipanni’'tc,® va; ’uzm ’u’inké’’c ’ipanni’'tc,” ’waxaytc4kkicrihti ’Apapkarh.” Xas ‘ippan patu’ink’a’, karixas va‘mu‘k tu’4*hka pamu’uhram/pip- panite. 6. Pahé‘t kunkupa’4hko-hiti po- hré‘m ’7imnakkamii"k Harti kumakk4ri pu’ahupmi‘k ’ahkitihata, ’imn4kkamii‘k tu- ’ahka pamu’thra’*m. ‘’7Imn4k t6°64ntak pamu’thra‘m’mak. TOBACCO AMONG THE KARUK INDIANS 187 (HOW THEY LIGHT THE PIPE) (HOW THEY LIGHT THE PIPE WITH A STICK) When he lights his pipe, when he smokes, sometimes he lights it with a stick. It is a longish stick sometimes, and sometimes a little stick, some stick that he picks up from the floor, just any stick. Sometimes also it is a hazel stick that he lights it with, a little hazel stick. There are always lots of hazel sticks lying around in the living house, re- jects. And sometimes he takes fire out with the poker-stick, with it burning at the end. He lights it with the poker-stick. He puts fire on it with a stick. He picks up a stick from the floor. He sticks it into the fire. He puts the tip in the fire, so the tip of the stick burns, he is holding the other end. Then when it burns at its tip, then with it he lights the top of his pipe. (HOW THEY LIGHT THE PIPE WITH A COAL) Other times he does not light it with a stick, he lights his pipe with a coal. He puts a coal on top of his pipe. ” Name applied to the poorer hazel sticks, after the best have been picked out for basket weaving. #8 Or ‘ippankam. 19 Or ‘i-fiti va; ’uzm tu’i'n ’ipanni’'te. 20 Or ’u’axaytcakkicriht icvit. 188 a’. Pahfit tikmi:k sti?ya;te vura kunkupaéankochiti pe‘m- nak po‘hra;m’mak H4rri ti:kmfi-k vura tu’é-6ripa: pemnak, ’ayu’4‘te sakrizv mit pamukunti"k! Pura f4t vura ’ahup vura pwiihrfi-vtihara. ’A-punite vura po’’é‘6ti pamu’th- ram pato‘64‘nnamni pe‘mnak, ti-kmfi‘k vura, va: ’uzm ya‘mma- hikkate ’ukup464-‘nndamnihahe’c. Sakri:v ’upmahénkoé'nnat?’.” Twéttcip tikmfik pemnak. Xas vura ’u:m_ tcémya;tc ’uhra:mak to’64nn4m’ni. X4;:s vura hitiha:n ti‘kmti‘« pa- tu’é-6ripa”*, kuna vur ’timtca‘kti pamutti"k, kari ’atri-p to-04-n- nam’ni. Vura ’u:m ‘’wittapti po‘kupa’aficcé-nnahiti’. X4Anna- hite vura to‘kritiva‘ytivay ” pa- muttri‘ppak, pa’a’*h, va: ’uzm puwimtcakké-cara. Karixas stiru- kam tuytrik po‘hra‘m, pehé:‘raha suf ’u’i‘éra’. Xas va: kA:n té-k- kimmndamnimédé pe‘mnak ’uhra:m’- mak. Karixas tupama4hma’. b’. Pahfi:t kunkupatatvarachiti st?ya:te vura pe‘mnak po‘h- ra;m’mak Hari ’uhtatvara‘ramiik té-- ti‘tvar pe‘mnak, ’uhnampippanite to‘tétvar. “Ikrivra:-mmak vas4p- pik sappik Géviryti’. ’Axxa k6-k pamukuns4ppik ’ikrivra-:m’mak, yiddéa ’U8vu-yti pufiteséppik, va; karixas vura kunihricvti papicf- fite takunravaha’*k, karu yi6d ikrivramsappik, va; ’uzm vura hitfha:n kunfhhri‘vti’. Kuna pe‘k- mahftcra:m vasappik u:m_ yi0 41 Lit., he feels stout. # Or: to‘kririhriti. BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 (HOW THEY PUT THE COAL DI- RECTLY INTO THE PIPE WITH THEIR FINGERS) Sometimes he takes out the coal just with his fingers, they had such tough fingers! He uses no stick. He holds his pipe low when he puts the coal in with his fingers, so he can put it in more easily. He feels kind of smart. He picks the coal up from the fire with his fingers. Then quickly he puts it into the pipe. Most of the time he takes it out with his fingers, but it burns his fingers, whereupon he puts it in his palm. He knows how to handle it. For a moment he rocks it, the fire, in his palm, so it will not burn him. Then he holds the pipe underneath, the tobacco in it. Then he drops there the coal into the pipe. Then he smacks in. (HOW THEY TONG THE COAL DIRECTLY INTO THE PIPE) Sometimes he tongs the coal into his pipe with the tobacco tonging inserter sticks; he tongs it into the top of the pipe. The living house poker stick is called sappik. They have two kinds of poker stick in the living house, one is called deer poker stick, which they use when they eat deer, and the other the living house poker stick which they use HARRINGTON] Nevir-yti’, ‘uhtatvara:r ’Gévi'ti’. ’A’vari pe‘bvuy.” ’Ayu’A'te va; ’‘u:m ’avansa’uhtatvara’*r. Xa- victéhup pochtatvéra’*r. Xavic pakunsuvaxra‘hti xas va; po‘h- tatvara:r kuniky4-tti’. Va: pakunéihri‘vti ikmahatcra;m patakunihé-raha”*k, va, mt‘k kuntatvara‘ti po‘hra;mmak pe’m- nak, va; m@Xk. Vira ’uzm ptiva; miti‘k ’achri- pa‘tihap pu’4chsiprivtihap ’ippan- mii‘k po‘htatvara’*r, ’imnak vira kite va; mt‘k kunta‘tta@unati’. Kunxtiti x4y ’wijnk’a pochtat- vara’*r. Hari ’uzm vira nik ’ahupranammahatemt ‘k tak- unfa‘hripa’, ’uhtatvara;r ’u;m vura ptiva; mi‘k ’a‘hripa-tihap. Vira ’uzm va; mi: kite kunku- pitti pemna kuntatv4rati po-h- ra:m’mak. Kunfittapti pava; kun?tihrui‘vti po‘htatvara’*r. Va; ’uzm x4ra kunrihru-vti’ pochtat- vara”*r, kunx4‘yhiti kunxuti x4y ‘uin. Vura ’u;m tasirikinic, taxiskinic. ‘’Ippikinicta ké-va tuvaxra’. Va: vura kuma/uhtat- vara’*r, va; vura kikku;m yé'n- tcip’ipmahe;:e k4:n ’uphitiv. Pu- teémya;tc tannihittihata, x4ra vura va; kunihri:vti’. Hitiha:n vura ’4xxak thri‘vti po‘htatvara’*r, va; miai‘k pe‘mnak *3 Old expression. TOBACCO AMONG THE KARUK INDIANS 189 all the time. But the sweathouse poker stick is called differently; it is called tobacco tonging in- serter. It has a high name. For it is a man’s tobacco tonging inserter. The tobacco tonging inserter is made of arrowwood. They dry the arrowwood and then they make the tobacco tonging inserter. Those are the ones that they use in the sweat- house when they smoke. With them they tong the coal into top of the pipe, with them. They do not take fire out with it, they do not light the point of the tobacco tonging inserter, they only tong coals around with it. They do not want the to- bacco tonging inserter to get burned. Sometimes they take the fire out on a little stick, but never on the tobacco tonging inserter stick. All that they do with the tobacco tonging inserter stick is to put the fire coal on top of the pipe with it. They know how to use the tobacco tonging inserter. They use that poker stick a long time, they are saving, they do not like to see it burn. It is smooth, sleek. It is already like bone it is so dry already. You will see those same tobacco tonging inserter sticks lying there next year. They do not get spoiled quick, they use them long. He always uses two of the to- bacco tonging inserter sticks to Cp. ’afvari tup4ttuvic [high priced dentalium string of several denominations] exceeds the tattoo mark on the forearm; the expression is also used as slang and means: It is very valuable. 68044°—32——_15 190 to‘té-tsip. Hari vura yittce;tc pamttti-kmték to‘ta&:tvat,* ’uzm vira vo'kupéré‘hiti pochtat- vara”r, ’apaptikmt‘k™ vira, ’ayu’A-te “Appap * ’u’axaytcak- kicrihti po‘-hra‘m. Va; mi-k to-- té-tvar pe‘mnak ’uhnamrippanite paka:n pehérah u’f‘6ra’. Vaz kari tup4kti-fetr pe‘mnak, patu- ’ink’éya-tcha;k pehé-raha’. ce’. Pahiit ’4-pun piccizp kunku- pata‘ticri-hvahiti pe-‘mnak Hari ’4:pun ’ahinamtimmitc to604ric piccizp pemnak ké-ma- hite ’A4-pun to‘0@4ric karixas ik po da ntakke;c pamu’thra;m’mak musstrukath.” ’Uhtatvarara- mii‘k vura pato‘ta-tripa; pe‘mnak, h4ri vura ti-km’i"k, tu’é-6ripa”*. Pura harixay vura namma‘hbtihata ’inn4’”*k kuntanukrippanati ’ahup- mté‘k pemnak,® 7’uk4-rimhiti st?hinva pamuktnra”*h. ’fnna-k ’uzm ptiva; kupittihap, kuna vura maruk xas ’ikvé-crihra’*m, paku- hiram karu vura ’akunvatam, va; ka:n xas kuntanukrippanati pa’a”*h, va; kunkupa’ahko-hiti pamukun?tihra;m pakunihérati’. Musstrukam *” to-tta-ttic pa’a- himnak ’asapataprihak.*° X4s tikmik xas tu’é-ttcip, ’atrizp t6°004nn4mni pa’a’*h, to-kriri- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 pick up the coal with. Some- times he tongs it in with one hand only, he uses the tobacco tonging inserter stick that way, with the hand of one side only, for with his other hand he is holding up the pipe. With them he tongs the coal into the top of the pipe where the tobacco is inside. ‘Then he pushes the coal off, when the tobacco burns good. (HOW THEY TOSS THE COAL DOWN ON THE FLOOR FIRST) Sometimes he puts the coal on the floor by the fire first, puts it for a moment on the floor, be- fore he puts it in the pipe, beside him. He tongs the coal out with the tobacco tonging inserter sticks, or with his hand. I never saw them in the house scrape the coal out with a stick, it is hard to do it for it is deep where their fire is. In the house they do not do that, but out in the moun- tains at a camping place, at an acorn camping place, or at a hunting camping place they shovel out fire to lght their pipes with when they smoke. He lays the fire coal beside him on the rock floor. Then he picks it up with his fingers, he puts it in his palm, he rocks his *4 Like a Chinaman handles two chopsticks in one hand. He handles the two pokers, which are about a foot long and %-inch diam- eter, and usually of arrowwood, most dextrously. 25 Me. with one hand. 76 Lit. on the other side. 27 Tat. under him. 8 Or: pa’a’*h. 9 Lit. beneath him. 89 Of the sweathouse. HARRINGTON] hriri pamutti’'k, va; ‘um pu’im- tea‘ktihata. Xas va; k&a:n t6°0- §antak pehé‘raha’Avahkam, pa’a- him’nak. Pux4y vura ’4;v ’ik’U'y- vitihata. Patu’ink’4ha’*k, va; kari tupakti-fetr pemnak, ’a‘k tupaktifkiti. Xas kuyrakya;n kunic tupipamahma’. Karixas tupakti-fcedt, pemnak. Tu’ink’é- ya‘tcha sti? pehé-raha’. D. Pahé:t kunkupe‘hyasipri;na- vadahiti pohra‘m, papici‘te ta- kunihé-raha’*k Patu’a‘hk4ha:k po‘hra‘m, kari ‘ar to‘hyAssiprimmaé poc‘hra‘m. Karixas *! ’a? tukussi po‘hra‘m. "A? ’uhyAssiprimmaéti po-hra‘m. "A? Vuithya ’u’axaytcakkicrihti’. "A? uhyAssiprivti pa’uhra:m, ’ux- xuti xay ’uyvé'c, vo kupaxaytcak- kicrihahiti ’a? uhyassiprivti pa- mu’thra’*m. ’A? ’uhyAssiprivti pamu’thra’*m, va; vur ukupa- ’axaytcakkicrihahiti’, ’4? thyAs- sip. ’Ar vari vur upattumti’, xay tyva'yriccik pehé-raha’. ’A:h tiyt-nka’, * ’uhnamfrippanitc. E. Pahi‘t ’4-punite va; kari ta- kunpaxayteakkicrihti’, paxén- nahite tu’ink’aha’*k Papici‘te tuhé-‘raha”*k, puxx“ite TOBACCO AMONG THE KARUK INDIANS 191 palm so it will not burn him. Then he puts it on top of the tobacco, the coal. It never falls on his face. When it has burned up, then he pushes the fire coal off, he pushes it off into the fire. Then he smacks in two or three times, then he shoves it off, the coal. The tobacco is already burning inside. (HOW THEY HOLD THE PIPE TIPPED UP WHEN THEY START TO SMOKE) When he lights the pipe, then he tips the pipe up. Then he tips the pipe up. He is making the pipe stick upward. He is holding it so it sticks up. The pipe is sticking up, he fears it will spill out. He is holding his pipe sticking up. His pipe is sticking up, he holds it that way, sticking up. And he kind of tips his face upward too, so the tobacco will not spill out. He puts fire on it, on top of the pipe. (HOW THEY HOLD IT LOWER AFTER IT HAS BURNED FOR A WHILE) When he first smokes, he has to ’4? uhyassiprivti po-hra‘m paptiva hold the pipe tilted up very much, 81 With this latter verb cp, tukusipri’'n, he smokes, an old word equivalent to tuhé’*r, he smokes, formed by adding -ri’'n, referring to habitual action (cp. nominal pl. postfix -rin) to tukussip, he tips it up. If I ask, e. g., where a person is, one answers: ’ukusipri‘nnati’ (=’uhé- rati’), heissmoking. Panipatanv4-vaha’*k, hé-y pa’fra’*r, po‘hé-rati- ha;k panipatanvA-viti’, xasi kana’ihivrike’*c, kunippé’%: “‘Mava pay k’G:k “’ukusipri-‘nnati’’ ’’; when I ask where a person is, and that per- son that I ask for is smoking, then they answer me, they say: ‘‘ There he is over there ‘tipping his pipe up.’ ”’ 32 Touches fire to it. 192 ink’4ya'tcha’*k. Ptyava; pa- xAnnahite ta pehé-raha_ tu’{n- k’Aha’*k, kari tusakri-vha str * to‘m’nap. Karixas kunic tapu puxx“ite ’ar ’ihyassiprimmapti- hari’ po‘yhra‘m, paté-mnap su?. Va :kari ’4:punite po‘hra;m po’a- xaytcakkicrihti’, po-hé-rati’, tapu ‘ae ’ichyara po‘hra‘m. Mit nimmé‘htihat kunihérati papihni‘ttcitcas. ’164-n mit nim- mahat pihni-ttcite naniéyai-kki- rukam ’uhé-rati’, ’ah’idyf-kkiru- karh, karu na; ’iéyG'k mit nikré’*t. Papicci‘te ’uhé’*r, ’a? ’uhy4ssip pamu’thra’*m, picci‘te vura pu- nammahtihat sue pa’a’*h. Papux- x“ite ’wWink’a’, va; karixas nim- m’4hat sur ’imtanandmnihite po’'ink’dti’, va; kri ’4-punite tupippé-c pamu’thra’*m. Mit nimm’a‘htihat pdémita nikri-rak i6ya’"k. Taxannahicite ’iteyi‘ki- nuya;te ki:k ’thyavuitti po- hra‘m. Hari mit taxxdravé-nik nim- mi‘stihat pa’dra:r pochérati- ha’*k, ’ikmahatcrazm karu vura mit nimmi‘stihat pamitva kuni- hé-rana‘tihat, pAmitva kunpi- niknik vana-tiha’*k, pa’ém ’wWithtiha’*k, héri mit vura su? nimm’Aéhtihat, po’ink’uti pehé- raha’, po‘hra;mak su? po’i-nk’uti’. F. Paht‘t kunkupapamahméha- hiti’ ’A:h tiytnka’, x4s kAri tupa- maéhma’,** va; xas kum4’1’i tu’in- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 before it burns very good. After the tobacco has burned a little while, it gets hard inside [the pipe], it congeals with heat. Then he does not have to tilt the pipe so high, after it [the tobacco] congeals with heat inside. Then it is lower that he holds the pipe, as he smokes, it no longer sticks up high. I used to see the old men smok- ing. Once I saw an old man across from me [in the living house] smoking, on the other side of the fire, and I was on the oppo- site side of the fire. When he first started to smoke, his pipe was sticking up. At first I could not see the fire inside. When it got to burning good, then I could see inside plain where it was burn- ing, for then he tipped it down. I could see it from where I was sitting across the fire. After a whilethe pipewas sticking straight over. Sometimes long ago I used to see an Indian smoking, also I used to see in the sweathouse when they were smoking, when they had a kick dance, a doctress dancing, I used to sometimes see it, the tobacco burning inside, burning inside the pipe. (HOW THEY SMACK IN) He puts the fire on, then he smacks in, his tobacco burns for 33 Or su? tusakri-vha’. 34 Ct. ’upatcupti’, he kisses. cluck on the skin of babies. The Karuk used to only kiss and They did not kiss adults. HARRINGTON] k*Gkkir patupam4hma’. Va; kar*® upamahma‘hti’. Xas tu’ink’a’. G. Pahé‘t kunkupé-ena‘kvahiti’ Tfyaki-n vira tupip4m’ma, ‘apméa:n = kari pamu’thra’*m. Kuyrakya;n kunic po‘pip4m- mahti’. Pehé‘raha‘mku;f ’axy4r té‘kyav pamtipma‘n’nak. Kari- xas tcaka’i‘mite vura to‘ppé-6ru- pa: po‘hra:m pamtpma‘n’ndk. Karixas té‘sna‘kva’.*® Puxxite vura to-mya‘hkiv,” hé-ntahite kunic ’ukupAttctphahiti’, va; pay "Dkupitti: ‘6--.’’ Xas teé-mya;zte vura tupamtcak. Ké-mahite vura to‘ppixti® ’apm4:nak® su? pa- ’amku™f. Kiri sue. Ké-mahite vura tupick’ahti’ ’a? u’é-6ti pa- mu’thra’*m,* té:xnicha’, kunic tcim upuffa‘the’’c, ’upamtcakti’. Vira pukunic k*’6-hitihara. Kunic kite ’uxxtiti’: ‘ Kiri sti? tazy pehé-- raha‘mkuf.”” Va; vur upé'p- mahonko-nnahiti’. Xas to‘mstis- suricik ytfhiv pehé:rah4-‘mku”f, kdéruma viira ’u;m kar upAémtca:k- ti’. Piccizp yuffivk’am té-mstis- surictk, kari piva taxrar. Kari- xas tutaxrat, tupimyda‘hripa;” y j° Wor kan. TOBACCO AMONG THE KARUK INDIANS 193 that reason, because he smacks in. Then he smacks in several times. Then it burns. (HOW THEY TAKE THE TOBACCO SMOKE INTO THE LUNGS) He smacks in a few times with the pipe still in his mouth. About three times it is that he smacks in. He fills his mouth with the tobacco smoke. Then he takes the pipe out of his mouth slowly. Then he takes the smoke into his lungs. He sucks in, makes a funny sound, he goes this way: “§-*? Then quickly he shuts his mouth. For a moment he holds the smoke inside his mouth. He wants it to go in. For a moment he remains motionless holding his pipe. He shakes, he feels like he is going to faint, hold- ing his mouth shut. It is as if he could not get enough. It is just as if ‘“‘I] want more in, that to- bacco smoke.”’ That is the way he feels. Then tobacco smoke comes out from his nose, but his mouth is closed tight. It comes out of his nose before he opens his mouth. Then he opens his mouth, he breathes out the to- 36 The verb refers to the whole action, taking and holding the smoke in the lungs and exhaling, and the two sounds that accompany it. 8 Or té‘myd4-hrat. This is the ordinary verb to inhale. 38 The same verb is used of holding water in the mouth. 39 This is the idiom. ’10v4‘yak su’, in his chest. may also be used. “© Held up with partly flexed arm. *' When a doctor is dancing and is tired he ‘‘breathes out” a note: : "ae". This is called t6‘mya‘hripa’*, she breathes out. He sucks in air to drive the tobacco smoke into his lungs with a 0-resonance, but breathes it out merely with an h-resonance. 194 pehé:raha‘mku"f. Yufiivk’am karu vura to‘mktvhiricuk. ’Ap- ma:nkam karu vura_ tupicctst- rictk, vura puttazyhata. ’Uhra:- mak karu vura ’imkt‘fhiricikti’, po’é-6ti’. Tu’asimtcak, kunic to‘kvitha’. To-xni-cha pamit- ti'k, pakikku;m tupihé’*’r. Xas kikku;m vira tupicki’'n.” Kiuk- kuzjm vura va; tukupapihé-rah ‘ipa piccizp ’ukupe‘hé:rahat. ’If{- yakan ’ik vura hari hik piév4-n to:pé-6ripa: po‘hra‘m. Ptiyava; kari tu’A‘:pinma tupaffip pehé-- raha’, taptiffa:t sur. Po-hé-rati vura tu’Apinma su? ’Amta:p kite tu’féra’. Itc4nnite vura pomahyannati pothra‘m, va; vura kéch, itci-nnite vuta. Vaz vuira yav, yi0@ uhra:m ’Axyar. Vura ko‘mmahiteva po-pipti-n- viti’, pohé-rati’. Xas kikku;m kari tupippi-ckiv. Puxxa4ra ’ap- mé;n sur ikré-ra pamu’thra’*m, kuna vura xara uzm vur uhérii‘n- bi Harri vura patuhé ramaraha’*k, x4ra vur uptxra‘hviti’.* Harri vura tu’assic kar upuxra-hviti’. ’U:m k&éri kimic vur ’u’dkkati pamtipma nak pehé-‘raha‘mku’f. # Or tupam4hma’. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 bacco smoke. Smoke comes out of his nose, too. It comes out of his mouth, too, but not much. And smoke is coming off of the pipe, as he holdsit. He shuts his eyes, he looks kind of sleepy-like. His hand trembles, as he puts the pipe to his mouth again. Then again he smacks in. He smokes again like he smoked before. A few or maybe four times he takes the pipe from his mouth. Then, behold, he knows he has smoked up the tobacco, there is no more inside [the pipe]. As he smokes he knows when there are only ashes inside. He just fills up the pipe once, that is enough. That is enough, one pipeful. He rests every once in a while when smok- ing. The he puffs again. He does not have the pipe in his mouth long, but it takes him a long time to smoke, Then after he gets through smoking he inhales with spitty sound for a long time. Some- times he les down, making the spitty inhaling sound yet. It [sounds] like he is still tasting in his mouth the tobacco smoke yet. Tupicki’'n, like tupam4hma’, means he smacks in several times. But tupiém’ma, he smacks in once. 48 The verb is derived from ’uxra‘h, berry, and means to inhale with half-closed mouth, thereby producing a long and loud interjec- tion of deliciousness, which is used especially when eating berries and after smoking tobacco, HARRINGTON] H. Pahéi‘t kunkupitti patakun- piena‘kvamaraha”’k Va; vuira ké-vira to:pmahdén- ko:n 7i04’i:e vura, patdé-sna‘k- vaha”"k. H4ri vura pamtyu;p ’a? to‘byivura’®. Karu hari tu- pikyivivra’*, vassihk’am tupikyi- vivra™, tcémya;tc vura ’4‘pun to‘d@4ric pamu’thra’*m, karixas pato‘kyivic. Xas takuntakkav, k6-vira takunikea‘hvana’*. Pu- ’akara ’in vuira xis ’é-6tihap, x4:t ’ihérah ’umyi'm’ni, kuna po‘kuhitti kum4’1’1 tuptffa;th’*k, viri va; ’u:m ’iccaha kun?as- k6-tti’. Vura_ pehé‘rahamti‘k tupuffa:tha’*k, puxxa4ra ’4arim 64‘nné‘ta. H&vri pe‘kpihanha:k pehé:raha’, pa’Avansa patuhéraha;k vura pu’A4-‘pinmutihara patupuffa:- tha’. Harri vura ’4-pun to-kyivic vura pu’4‘pinmutihara. [6?a- ra “in xas takunippé’*’r: ‘YAxa tupuffa'tha’.” Takunma vira xas pamutti;k ’Gxni-chiti’. Kunipitti ka:-kkum papihni't- tciteas kuniktinnati’, patakun- pihé-ramaraha”*k, ké-viira 7104’i:¢ kunipmahénk6é-nnati’. Xara vura ’upmahénk6-nnati yav, péhé-‘raha po‘victantiha’*k, xara vura yav ’upmahénko;nnati’. Hari ’4-pun to‘kyivic, té-myt‘m’ni, mit nim- m4htihat va; mit kunkupitti- hat, papihni-ttcitcds. ’Ikpifhan pehé-raha’, viri va; pakunvicta-n- ti’. ’A‘puntakunikyivic. ’U:m- kun vira takunpimtay. Kuntak- kamti kite pappinhi-ttcitcas. Pakunihé ran4‘ti’ kuntet-phinati ‘ikmahAatcra’*m. ’Axmay ik vira yidea taputci-phitihara, hinup TOBACCO AMONG THE KARUK INDIANS 195 (HOW THEY DO AFTER THEY TAKE THE TOBACCO SMOKE INTO THE LUNGS) He feels good over all his meat when he takes it into his lungs. Sometimes he rolls up his eyes. And sometimes he falls over, backward he falls over backward. He puts his pipe quickly on the ground, then he falls over. Then they laugh at him, they all laugh at him. Nobody takes heed, when one faints from smoking, but if he faints because he is sick, then they throw water on him. When it is from tobacco that he faints, he does not lie there stiff long. Sometimes when the tobacco is strong, the man himself when he smokes does not know when he faints away. Sometimes he falls to the ground and does not know it. Somebody else says: ‘‘Look, he is fainting.” They see his hands shake. They say that some old men have to walk with a cane, when they have finished smoking, they feel it over their whole meat. He feels good for a long time after he smokes, if he likes to smoke, he feels good for a long while. Sometimes he falls on the ground, he feels faint. I used to see them, the old men. It was strong tobacco, that was what they liked. They fall on the ground. They come to again. They always laugh at the old men. When they smoke they talk in the sweathouse. All at once one man quits talking, it 196 ékva t6m yum’ni. ’U:;m vura is that he faints. He gets up| s xas té‘pvénsip.“* Tu’ah4ra’*m. Va; vira kunkupittihanik pi’é°p. Vira ’uzm puxx"ite kunvictanti- hanik pehé-raha’. Kaéruma vura va, kunvictantihanik pehé-raha ikpihan. §Karuma vura pata- kunimyt:'mniha”*k, kun?ah4ra:m- miti’. Va; vira kunkupittihanik, kunimy é-‘mnihtihanik. Hari yidea vura ’ikpihan pamuhé-raha, vura ké‘vira kunpidffa:thiti patakunihé:raha”*k, ké-va ’ikpi- han. Viri vo-pitcakuvaé-nnati’ pamuhé:rah é-pihanha’sk. Ka-kkum pufathansa pataku- nihé-raha’”*k, ka-kkum viira ’u;m- kun pupufaé‘thitihap. Ka*kkum kunpufathé-tti patakunimyfi‘m- niha’*k, karu ka‘-kkum vura ptiva; kupittihap. Vaskak ’u; mit vura ’imyfinniha’*n patuhé-- raha’. Ké-vira ’in mit k’un?é-- punmutihat Vaskak mit ’imyfi‘m- niha’*n. Mit ’upufathd-ttihat, karuma vura vo-victa‘nti’. Vura ’uzm papicci‘te tuhé-- raha”*k,** ptiva; kar ikyivicrihti- hata. Vira payidéa ’uhra;m ’axyar tuhé-rafippaha’*k, va; k4- rixas patdé‘kyivic, k4rixas h4:ri patomyti‘mni to‘kyivic. J. Pahfi:t kunkupappé-érupa-hiti po‘hra‘m Karixas patupihé-‘ramar, xas va; vura kaé:n tupaffit.str pa- ’"amta’*p. Xas_ téppuruppa’’. Xas to‘knipnup pochra‘m, fat vira mii‘k to‘knipnup. 48a Some broke wind when they fainted. “ Ct. papicci‘te tuhé-ra-nha’*k, when he [a boy] first starts in to smoke. BUREAU OF AMERICAN ETHNOLOGY himself.“ He feels ashamed. That is the way they used to do in the old times. They used to. like the tobacco so well. They | used to like the tobacco strong. | (BULL. 94 | Whenever they faint from to- | bacco, they always get ashamed. | They used to do that way, get stunned. Sometimes one fellow | will have so strong tobacco that | nobody can stand it without fainting, it is so strong. He feels | proud of his strong tobacco. | Some were fainters when they smoked, others never did faint. Some faint when the tobacco | gets strong for them, and others do not. when he smoked. Everybody | knew that Vaskak was a fainter. | Vaskak used to faint, but he | liked it. | When he first starts to smoke he does not fall. It is when he | finishes smoking a pipeful of tobacco that he falls; it is then that as it gets strong for him | he falls. (HOW THEY TAKE THE PIPE OUT. OF THE MOUTH) Then when he finishes smoking, — then he puffs the ashes out. Then he takes it out of his mouth. Then he raps the pipe [bow], against anything he raps it. Vaskak was a fainter | HARRINGTON] J. Pahéi:t paxé‘hva:s kunkupa- piméanuvnéchiti’,* paptiva po hra;m piyt‘nvarap Karixas pasa? tcupihy4ram- nihé:caha:k * pamu’thra’*m, kari tcaka’i‘mite vura tupiméantivnuv pamuw’thra‘mmiti:k paxé‘hva;s hari ’ahtipranammahatemt’'k, kiri pehé-raha ’afivite k6é-vira ’upidri‘e sur. Tupimtcandknak * kirisu? upivrararamni pehé‘raha’, kiri ’afivite ’upivr4rardmni pe- hé-raha’. K. Pahié-t kunkupé-p04nn4-mnih- vahiti po-hra;m paxé-hva'ssak sur Picci:p tupim$antivnuv paxe'h- vaspti‘vic. Karixas tupiyu‘nvar po-hra‘m xé‘hva‘ssak. Va; kt‘k- kam ’ust?hiti pak4:n ’u’A‘hke’®c. Teaka’i-te kinic tupfyi-n’var. Karixas té-pkiccap, tupipaéravu- ruke-pkiccapaha’.*® V4-:ram pa- muxé‘hvasvastafan, va; mt‘k pa- tupipaéravuruke:pkiccapaha’. *Uhyannictkvate paka;n ’ubram- fapma’*n, paké:n ’ipmanhé’’c, xe‘hvasrippan ’uhy4ricukva’. Xas va; k4:n picci‘te té-pkiccap ’a? ippanni’'te. Xas tupipaéravurtk- kuni. Karixas tustippifha’, vasta- ranfippanite. Karixas kikku;m tupiytnkuti,sitcakvutvarasstruk tupiya:nkiti, karu h4-ri ’akavak- kirak su? tupfyti‘nndim’ni, pamu- xé‘hva’’s. TOBACCO AMONG THE KARUK INDIANS 197 (HOW THEY TAP THE PIPE SACK BEFORE THEY PUT THE PIPE BACK IN) Then when he is going to put his pipe back inside [the pipe sack], then he gently taps with his pipe, or sometimes with a little stick, against the pipe sack. He wants the tobacco to all settle down to the bottom inside. He taps it so that the tobacco will fall back down, so that it will fall to the bottom. (HOW THEY PUT THE PIPE BACK INTO THE PIPE SACK) First he taps that pipe sack. Then he puts the pipe back in the pipe sack. The end where he makes the fire goes to the bottom. He puts it in kind of slow. Then he ties it up, he wraps the thong about it. His thong is long that he wrapsit with. The mouth end sticks outside a little, the part where he puts his mouth, it sticks outside of the pipe sack. Then he ties it first of all at the top. Then he wraps it spiraling down- ward. Then he tucks it under, the tip of the tie-thong. Then he puts it back under again, back under his belt, or sticks it back in his quiver, his pipe sack. 46 This is the ordinary verb meaning to drum, as in the Indian card game. The diminutive, kunkupapiméanupnuppahiti’, can also be used, and is often used, of tapping an object when one is emptying out its contents. 46 Or tcim upihyaéramnihé.caha;k. Or tupimé@antiv’nuv. 8 Old expression referring to the spiral wrapping. 198 L. Paht:t ’ukupehé-rahiti pafa- tavé-nna’*n Patcim u’a‘hke’caha:k pafata- vénna:n pamu’thra’*m, va; kari piccizp pamusittcakvuitvar tupic- yunkit, tupitu, vastaranmi‘k tupinhi‘eri’, muppi‘mate ’4:pun to-pbatic, ya'sti'kk’amkam mup- pimate t6-pbatic.*® Karixas tu- padakhi-e ’4:puh, su? tum4hya:m ’‘uhra;mak pamuhé-raha’, tu’4‘hka pamu’thra’*m, karixas tupihé’*r. 5. Pahf-t pa’thaf s4ripmt: kun- kupe‘kfutra@éunahiti po-hra‘m’- mak Paxxéra takunihé-raravaha’*k po‘hram,’ wthafhiti st?. ’Upate- rikutrikutti tl’ tl’ pa’arar tuhé raha’*k.» ?Amakké’*m. To-ppip: “If ’amakké’’m, tu’t- hafha’. Tupattcak po-hra‘m, puxay ta’amké ‘fhirictktihara, po‘-hramramku™f. ’Uppip: ‘’E~, tup4ttcak.” Karixas pe*hé-raha tupi-va‘yri- cuk, ti-kk’an tupi‘va-yram’ni, x4;t imfir. Kari sarip tu’Appiv, ‘ikmahAatcra:m vura su? u’4k- ka‘rimva marti‘mite ” pamukun- pikrukvara’r, safip. Yi00a tu’i-- sip, va; mti*k tupikrikk6’°r, sarip- mi‘k tupikrikko’’r, teaka’i‘te k¥t- nic, pe‘kxaramkunicrthaf va; mi‘k té-kfitrabin. Pakti-kam ’uhramépma”n va; kic‘kam ’u- ’aravu'kti patupikrikko”’r, ’ip- pankam ki:k ’u’ikrikkuvuti’. BUREAU OF AMERICAN ETHNOLOGY (BULL. 94 (SMOKING PROCEDURE OF THE FATAVENNAN) When the fatavennan is going to light his pipe, he then first takes off his belt, he rolls it up, he ties it with the tie-thongs, he lays it down beside him on the ground, beside him on his right he lays it down. Then he kneels on the ground, he puts his tobacco in the pipe, he lights the pipe, then he smokes. (HOW THEY RAM THE NICOTINE OUT OF THE PIPE WITH A HAZEL STICK) When they use a pipe a long time to smoke with, it gets nicotine inside. It makes a clucking noise tl’ tl’ when a person smokes it. It does not taste good. He says: “‘How bad it tastes, it is nicotiny.” The pipe is stopped up, the smoke can not come out. He says: ‘““It is stopped up.” Then he spills the tobacco out, he spills it onto his hand, he does not care if it is hot. Then he hunts a hazel stick, in the sweathouse inside in the matimite there is a [little] pile of rammers, hazel sticks. He picks up one, he passes it through, he passes a hazel stick through it, slowly. With that stick he rams out the black nicotine. He starts from the mouth end when he runs it through, he runs it through to- 4° He also always lays his spoon down on his right. 50 Like an ordinary cluck made to a horse. 5t Or patuhé-raha’*k. & They keep a little pile of the hazel sticks in the matimite by the wall. HARRINGTON] Xas va; kuna ki‘kam passarip tu’axaytcakkic kite ’uhramrippan- kam. ’Ar wiftakanké‘tti’. ’lm- xafakké’*m. Tcaka’i‘mite vura tu’idytruricuk passaftip ’ippan- kam. Picci‘te patu’iéytrucuk passafip, kari ’4°k tupa‘6kir. Fat vur ukikk’e’*c. Karixas ’apmé;n- mi‘k tupéffutsur pa’thaf, su? patti-ppitcas pa’thaf.® Xas A4huppak ’a? tupikntipnup, tca- ka’i-mite vita. Va; vira kite pakunkupe‘ky4-- hiti’, va: kari tayav. Vura uzm pwiceahamtik pidxa‘htihap. Va; vira kite pay4v kunkupapik- ya‘hiti’, pakunikfutréd6unati pa’thaf pass4ripmti’"k. Paxx4ra takunihé-raravaha;k po‘hra-m, va; kari st?kam taxikki pekk’6’°r. “Ikk’érakam sur ’Wink’Gti pa’thaf, viri va; paxik- ki su’, ’umtaktakpaeti’?. Té-k- xaramkunic sti?kam katu. ’Ippan kéru kunic to‘mtakta‘kpaé pe:k- k’6’°r, pataxx4raha”*k. 6. Pahéi‘t kunkupittihanik stp- pacthak, pahft kunkupe‘hé'ra- hitihani k’4ru vita "Axakyazn kunpaphi-kkirihti yiééa sippa”, mah?i-t kar ikxurar. Karu ’axakya-‘nite vura kunrip- pamti’.6* Mahfi-t vura kite kun- Pa'mti kar ikxurar, ’axaky4-nnitc vura kite pakunrippamti’. TOBACCO AMONG THE KARUK INDIANS 199 ward the top. Then he takes hold of the stick at that end, at the bowl end of the pipe. It is sticky. It smells strong. He pulls the hazel stick out slowly from the bowl end. As soon as he pulls it out, he throws it into the fire. It might get on some- thing. Then he puffs out the nicotine, the little pieces of nico- tine that still are in there. Then he taps it out [by hitting the pipe bowl] on a piece of wood, slowly. That’s all they do, then it will be all right. They never wash it with water. That’s the only way they clean it, by ramming the nicotine out with the hazel stick. When they use a pipe for smoking a long time, the stone pipe bowl gets rough inside. The nicotine gets burned on inside the stone pipe bowl and so it gets rough inside: it gets pitted. It gets black inside, too. Also the end surface of the stone pipe bowl is somewhat pitted, when it has been (used for) a long time. (THEIR DAILY LIFE AND HOW THEY SMOKED) They sweat themselves twice a day, in the morning and in the evening. And they eat twice a day, too. They eat only in the forenoon and evening; it is only twice that they eat. 53 By puffing into the mouthpiece. 54 Or kunra‘mti’. 200 {00a vura mahfi‘t té6-kft-ksip ‘ikmahatcra’*m, to‘kvattar.® Va; ’u:m ’ickizt pahitiha;n ’ikva‘tti- hak. ’Uzm vura tuvé-nsip kar ukvith4rahiti vita. Vura puxt- tihara: ‘‘Kiri kun?é‘ptin’ma, pa- tanivénsip.” Karixas takunfriruh4épsip pa- to‘kvatti¢. Yi; vura takunipéit- tithivrik po-xrarati pato-kvatti- criha”’*k. Tartipakkam _ patd‘k- vatti¢. Xas yid0a ‘in kunax4y- rink’uti pa’A4hup ’ikmahatcra;m sur, ’itcammahite poyuruvra‘6vu- ti’. Teatik vura taptiffa;t pa- ’Ahup. Karixas takuniphi-kkin. K6-vira tassu? pa’ahup, pe*kma- hatcram?ahup, iphiriha’4hup, mi‘tta’.’ Va: vura hitiha:n x4;t ’axxak pa’dra:r kunikvAttié, va; vura k6-vira kuniphi-kkirihti’. Patakunp4phi-kkirimaraha’*k, kumaxx4ra xas pakun?ra'mti’, ’in- n4‘k xas pakun?ré‘mti’. Va; kari- xas pamahritnihateray kun?a‘m- ti’, pa’arvannihite to*kré‘ha:k pakki‘sra’. Va; kunimm’i:sti pakku'sra’. BUREAU OF AMERICAN ETHNOLOGY [BuLL. 94 One gets up early in the sweat- house, he goes for sweathouse wood. He goes out when all are asleep yet. He does not want anybody to know when he goes out. Then when he comes with the sweathouse wood, all jump up. They hear him far away as he cries coming downslope with the sweathouse wood. He comes with the sweathouse wood to the hatchway. Then one takes the wood from inside, taking it in from on top a stick at a time. Then there is no more wood [outside]. Then they sweat. All the wood is inside, the sweathouse wood, sweating wood, fir limbs. It is the rule that even if two different Indians pack in sweat- house wood [separately], they all have to sweat each time. When they finish sweating, then quite a while afterwards they eat, in the living house they eat. Then they eat breakfast, when the sun is somewhat high. They watch the sun. 56 This verb, lit. to pack on the shoulder, is the old expression used of a man performing the sacred and luck-bringing chore of getting sweathouse wood. He steals out of the sweathouse at dawn, goes up the mountain side, cuts branches from fir trees enough to make a shoulder load, incidentally trimming the trees through his daily raids into ornamental shapes which are seen from afar, brings the load downslope crying a lamentful hinuwé- which helps to wake the already rousing rancheria, and tosses his branches beside the sweat- house hatchway. Much more complete texts have been obtained on this subject than the present text which purposes only the descrip- tion of tobacco usage. 5 Cp. the prsn. ’IkvAtta’*n, name of a younger brother of Snepax (Mrs. Benny Tom), mg. getter of sweathouse wood. 57 Or mitah?4hup. It is lucky to be packing | sweathouse wood all the time. | HARRINGTON] Vura ’uzm tci‘mite vura paku- nihé‘rati mahri-t vura patakun- paphi‘kkirihmaraha”*k. Karu vu- ra patakunpAmvaraha’*k, tci:mitc vura kite ’uzmkun pehé-ratihan- san. In the evening they all come back. Sometimes they come back one by one, and sometimes in bunch. And sometimes some- body comes over to visit them, when they come back. They know what time supper is going to come. Patakump4mvaraha”*k, va; kari vura_ takunifyukuppi-6va pa’avansas. K4‘kkum takunik- rihan’va, karu ka‘kkum vura fat vura kum4’’i_ pakunifyuk- kuti’, ké&kkum méatuk, k4‘k- kum maruk pakunifyikkuna‘tr’. Pa’asiktava:nsa kéru ’uzmkun *ahup takunttiran’va, (’A4vansa ’uzm vura pu’ahup ’iky4-ttiha- nik), karu hari f4-t vira takun- Pi:pvan’va, karu hari fat vira takuniky4‘n’va, takuniky4-nva fat vira hati, karu f4-t havi takunrappivar. Pa’Avansa vura ’u;m va; hiti- ha;n poc‘hré;m kun?é-6ti’. Vura puipea‘mkirihtihap, po‘hra-m. Hari vura va; ’4‘pun tokri-c, tuhé’*r, po-vira‘yvutiha’k. Ka- ru ka‘kkum ’u;mkun piiffa:t karu vuramukunrthra’*m. ’[kmah4tc- ra;m xas kunim’ti‘mmahti pe- hé’'r. *Ikxurar xas ké-vtira takunpav- yihuk. Ha-ri ’itc4&mmahitce vura pakun?ippakti’, karu hari ta-yv4- van vura. Karu hari ’akara vura ‘in takinipmahvakkira’*, pa- takunp4vyihukaha”*k. Vura ku- TOBACCO AMONG THE KARUK INDIANS 201 They do not smoke much in the morning when they finish sweating. And after the meal, only very few are the ones that smoke. When they finish eating, then the men travel around. Some go fishing, and some go around for various things, and some up- slope, some go upslope. And the women go to get wood (the men never made wood) and some- times go digging, and sometimes go picking, picking they go some- times, and sometimes they go hunting something. The man always packs the pipe. He never leaves it, that pipe. Sometimes he sits down on the ground and smokes, when he is traveling around. But some of them have no pipe. They bum a smoke in the sweathouse. Then they sweat again. They know when, they watch the sun, when it sets then they sweat. The time they sweat themselves is just at sunset. They watch the sun. That is the time they sweat themselves, at sunset. Then they bathe. Then they stay around outside a_ while. The hot air is going around in- side. They wait for it to get cooled off inside. Then they go into the sweathouse again for a while, when it gets cooled off. They are waiting again as it is 202 nra‘pinmuti pakk4ri xas ik pa- kunrave’?c,®8 Piya va; kari kikkuzm takuni- phikkiri. Kunra:pinmuti pak- kari, kunimm’t‘sti pakktsra’, patuvakkuriha’*k, va: kari pa- kuniphi‘kkiriht?. Va; kari pa- kuniphi-kkirihti’, y4:n vur ’uvak- kurihti’. Pakkd‘sra va; kunim- mtsti’. Va: kari patakuni- phi‘kkiri payazn vur_ uvakki- riht?. Xas takunp4-tvan’va. Xas kémahite ’i:kk’am takun- pikri-nti’. 7’Imfir k’ar uva-ray- vutist?. Kunikré-nti kiri k’tinic ’umsippic si?. Karixas kikku;m kémahite ’ikmah4tcra:m takun- pavyihiv’raé, paté‘msippié. Kuk- kuzm kunikréi-nti paté-kx4ram- ha’, paté-kx4namhay4-tcha’. Va: ’uzm kari vura pu’ihé- ratihap, patakunp4éphi-kkirimd- raha’*k, Ka‘kkum vura_ nik ’uzmkun = kunihérati _tci-mite. Hari yid0a pa’4ra:r ’u;m vura hitfha:n ’ikmahatera:m ’uparic- rehvuti’) Hari tuhé’*r. » Vai karl papuxx"ite kunihé-rati ’ikxu- rarapamva’*r. Karixas) kikkuzm patakun- pavylérik ’inn4*k. Pa’Asikt4- vains&a vura kun?ra‘ptinmuti pakkaritah, vura ké-vira takun- pikyariffip. Va; karixas kun- rPamti té-*kx4nnamhate, va; kari pa’avakamicci;p kun?amti’, ikxurar t6*kx4nnamhatce. Vur 6‘6vui‘yti pavyihfurtkra’*m,” pa- to‘kx4nnamhatc, patakun?ippa- varukaha*k. Va; karu vur 6‘Ovi-yti pakari kunp4vyi-hri- puké’*c, pakikku;:m ’ikma- 58 Added in humor. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 getting dark, as it is just getting dark. After they sweat they do not smoke. Some of them may smoke a little. Sometimes one man is in the sweathouse all the time making string. Sometimes he takes a smoke. The time that they smoke most is after supper. Then they again go back in the living house. The women know when it is time; they have everything fixed up. Then they eat, when it is just getting dark, that is when they eat their big meal, in the evening when it is just getting dark. It is called pavyihfurtikram, the time when it is just getting dark, when they go over to eat. And the time when they will go back out, when they will go back to the sweathouse again, is called iv- yihruptikram. Again in the even- ing they spend a long time eat- ing, in evening, their supper. When it is night, they are still eating, they are eating yet. It takes them a long time to eat. They pack their pipe there into the living house, too, when they They were great bummers of meals. _ Mg. the time when they come back in. HARRINGTON] hatera:m ki; kunpévyi‘hmé’’c, ‘ivyihruptikra’*m.” Kukku;m ’ik xurar xara xas vira pakun?amti’, ‘ikxurar, pamukunrikxurara’av. Vura té‘kxaramnizk vira kari pakun?a‘mti’, karivari vura kun- Pamti’. Xas xara vura pakun- faviinti pakun?a‘mti’. Va: tapazn ka:n kun?é-6ti pa- mukunfthra:m pa’inndk ta- kunrfippavar, va; pAva; kuni- hé-re:c papicci‘te kunpfmva- raha’*k. Va; kari takunpihé-- rana”’, patakunpamva’*r. Va; x4;s vura hitiha:n kari taku- nihé’*r. Kuntct-phina‘ti’. Patakunp4mvaraha’*k, papic- cite takunpaxtxxa‘hva’, pa’Av- vansas. Taripanmt:k pa’iccaha takunikta-mvaray’va, 106-kriv- ra:;m vura, pa’Avansas vira kite, patakunpamva’*r. ’ Assippérax- xak kunté-kri:pviti’ pa’iccaha’, patarippa:n ’axya4r takunikyav. Xas va; ’apm4;:n ’axy4r takunik- yav paiccaha’, xas va; takun- paxtxxa‘hva’. Karu h4-ri ti-k- mi‘k ’apm4:n_ takunp4:kkara- vaévana’™, hari va; kunkupa- piéx4hvannahitihanik pamukun- fapma”*n. Xas kikku;m vura takunpipaxtxxé‘hva kikku;m, ’axikya:n = kunpipaxtixxa‘hviti’. Karu tikk’an~ takunpuxku”, 7amtapravahkam —_— patakunpak- xt'y’va, ’ahifam. ’Amt&-ppak twirihk’u; pa’iccaha ’ahitam, va; kunkupapakxt‘yvahitihanik. Hari va; maruk takun?tssip- riv xunyeprifuxx4’* karu har TOBACCO AMONG THE KARUK INDIANS 203 go to supper, so they can smoke the first thing after supper. It is then that they smoke, when they get through supper. It is almost invariable that they smoke at that time. They talk. When they finish eating, the first thing the men do is to wash their mouths out. With a dipper basket they pass around water, through the whole living house, the men only, when they finish eating supper. They take the water out of a big bowl basket, when they fill up the dipper basket. Then they fill their mouths with water, then they wash their mouths out. Some- times also they stick the finger into the mouth, sometimes they wash their mouths out that way. Then they wash the mouth out a second time; two times they wash it out. And they spit it on their hands [the water from the mouth], it is over the ashes that they wash their hands, at the fireplace. The water spills down on the ashes at the fireplace. That is the way they used to wash their hands off. Sometimes they pick up Tan Oak rotten wood or sometimes 6 Me. the time when they come out of the living house (’i’'v, house). 61 Squirting the water back and forth through their closed teeth with closed mouth, making a squirting resonance. This action and resonance is included in the connotation of the verb. 204 xanéiprifuxx4’*. Va: ’uzm tcaén- ted-fkinic ® paxunye:prifuxx4’*, kina ’u:m ’i@4riprifuxx4: ’uzm ’a:xktnic, karu x4; t6°xx4’*t vaz vura ’u:m puy4vhata, ’ar ’u’ifta- kank6‘tti’. Va; vura kuns4nmo‘t- ti paxunye:prifuxxd: ’4ttimnd- mti‘k hitiha:n paké-vni-kkitcas, pavura h4-ri vurava m4ruk ta- kunrifyuk, ’inn4: kuns4nm6ti’ va; vura ’inn4k kunté-rahiti’, kixxtmnipa; kunt4-rahiti’, va: pasappi k’aru ka:n ’u’itcapké- hit’. Pava; kupittihansan, ta:y k’aru vura mukunravaha’, ké-vii- ra k6- kunta-rahitti’, ké-vira ké- kuma’t;p karu’ kuntd4-rahiti’. Pava; kunkupa’4ra‘rahitiha’*k, viri va; takunpi‘p ’ararahitihayav Xas patakunp4kxi‘yvamara- ha’*k, ’ahinamti‘m’mitc, xas kix- xtmnipa ku;k tu’i'm, yidea ’u:m vita, tu’f‘ssip pa’ifuxx4’*, xas va, tu’ayi-hvana”, pa’ifuxx4’®. Xas yidéa ’u:m vura tu’Axxay, karixas to‘péivxuyxtyva;n ® ’ap- m4nti‘m’mitc, karu ti-k’an, to-p- Sivfi‘pelr pa’dsxa’*y, pu’ihé-ra- tihap pa’adkuritkitcha’*k ’apmaén- ti’'m. Hari paxxé-ttcitcha’*k vura takunrixavstru”, karixas ’a:k ta- kunrixya‘kkirihva’ patakunké-- ha’*k. Kuna vura pasakri-vh4:k pw ifuxx4’*, ’u:m vura va; mf: kite takuntaxtyxuy. Hari vura va; kitc mfi‘k ta- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 black oak rotten wood. It is white, the tan oak rotten wood, but fir rotten wood is red, even if it is rotten it is not good, it sticks to a person. The old women always pack home some tan oak rotten wood in the openwork pack basket. They pack it into the house, they keep them in the living house, they keep them in the corner of the living house, where the poker stick is stood up too. The ones that do that way [that bring home rotten oak wood] have lots of food, they have all kinds of things, they have all kinds of belongings. If they do that way, then they say they are living well. Then when they are through washing their hands, by the fire- place, then he goes over to the corner, one of them does, picks up the rotten wood, and hands it to them, the rotten wood. Then one takes it, then he rubs it on himself at his mouth and on his hands, he dries the wet off, they do not smoke when they are greasy about the mouth. Sometimes if it is soft, they break some off, then they throw it in the fire when they get through. But if it is hard, the rotten wood, they merely rub it on. Sometimes the women folks ® Once Camp Creek Johnny’s wife and Camp Creek Sam’s wife, when camping at Ishipishrihak in the salmon catching season, met a little half-breed girl and called her ’ifuxx4’*, thinking of the white looking rotten oak wood, because of her fair appearance. was used almost as a nickname. 8 Or to‘:ptaxuyxtyva’'n. The word HARRINGTON] kuniptaxuyxt‘yva;n pa’ifuxx4: pa’asiktava‘nsa’, pa’iinn4-k vura pafa;t kunkupavé-nnahitiha’*k, pupakxu‘yvutihap. Karu h4ri vura_ pa’avansas tapupakxti'yvap, va; vura kite takuntaxtiyxuy mii‘k pa’ifuxx4’*4 patakuny4‘vha:k pe‘hé’*r. Va; karixas patakunihé-rana’’, patakunpaxuxahvaya‘tcha pamu- kun?apma’*n. Va: ’uzm yav pata- kunihé-raha”*k, pu’Avaha ’4kka- tihata, pa’ipa takunpiéxahaya‘te- hat pamukun?Aépma’*n.™ Va; kum4’1’i pa’ara:r vuha- yé-peahanik, papuxx"ite kun- pidxahtihanik pamukun?rapma’*n. Karu pehé-rahé-kpihan kunihé-- ratihanik, va; karu kum4’i’l pavu- hayé‘peahanik. ’Axxa kumé’i’i pavuhayé-peahanik, pixay vihak imfirahitihaphanik. H4-ri vuh takun0afak, va; xas vura kari vuha kunimfirahitihanik. Karixas ’ikmah4tcra;m takun- pikvi‘tpan’va, pa’Avansas, pa- ’avansAxi'ttitcas karu vura. Pic- cizp vura ’inn4‘k karu kunihé- rati ® 7104’*n, patakunpAamvara- ha’*k, xas kikku:;m ’ikmahAtc- razm takunihé-rana’, papicci-te takunivythivra6. Hari karu vura kuyr4:k po‘hra:m papuraé-n kun?iséi-hvuti pe-kmahdtcra;m patta‘yvavanha”k. Ha-ri vura taya:n kunpehérrati. Xas ku- nikvithina‘ti’. Vura ’u:;m x4ra TOBACCO AMONG THE KARUK INDIANS 205 just wipe themselves off with the rotten wood when they are doing something in the house, without washing their hands. And sometimes the men folks do not wash their hands, they just wipe them off with the rotten wood, when they are anxious to take a smoke. Then they smoke, after they have washed their mouths. That way it is good when they smoke, it does not taste of food, when they wash their mouths all out. That is why the people had good teeth, because they rinsed their mouths out strongly. And they smoked the strong tobacco, that also was why they had good teeth. There were two reasons why they had good teeth, did not have toothaches. Some- times they would crack a tooth, and then they would have tooth- ache. Then they go over to sleep in the sweathouse, the men, and the boys, too. They smoke once in the living house, when they finish supper, and again in the sweathouse they all smoke to- gether, when they first go in. Sometimes three pipes are being passed around in the sweathouse when there are many present. Sometimes they smoke many times. Then they go to sleep. They talk a long time in the 8 Or pa’ifuxx4-hmii’"k instead of mii‘k pa’ifuxx4’*. 8 Cp. pu’ihé-ratihap pa’adkuritkitcha;k ’apmanti’'m, they do not smoke when they are greasy about the mouth, p. 204. 8 Better than kunihé:rana‘ti here for there are not as many as there are smoking in the sweathouse. 63044°—32——16 206 kuntet‘phina‘ti ’ikmah4tcra’*m, karu hari kunpaktri-hvanati’. Kuniky4é‘vana‘ti pakkuri_ k4-k- kum ’i:mkin.” ’Ikxaram paku- nikyé‘tti pamukunpaékkuti, karu hari marukninay. A. Pahéi‘t mi takunpihé’*r, karu hari mi takunp4‘tvar, pata- pwikvi-thapha’*k Kunipitti ’ar o‘kvi-thiti patu- hé-raha’*k. Va; vura mit hitfha:n takunihé‘rana’*, patcimi kunik- vi'thina-vicaha’*k,® pe-kmahatc- ra’*m. Karixas tukupapikvi-tpa pa’ara’*r, pa’ipa tupihé-rat. Hari yidea puyav kupé-kvita- hitihara. Tcatik vuraté-pvo-nsip, tupwikvi:thata, h4-ri pihni-ttcite, va; kari té-pta-*max pa’a’*h, ’uh- tatvardramii"k. Va; kari ’ahi- ramti:m tupikrie, ’imnak to-tt4t- var. Karixas tupihé’*’r. Karixas patupihéramar, yéram_ kt:k tu’itpma’. Karixas té-ppa'ssié. Pasakriv?ara-rha’*k, patapu’ik- vitha’*k, va; ’uzm saruk té6-ppa't- var ’ické-ecak. Tu’arihk’ar. Xas tu’ippak, té-pvé-rivraé tcaka’i- mite kainic, vura‘kkirak té6-pvé-ni teaka’i-te kinic.® Kari xas ’ahi- ramti:m ki:k tu’ivm. Karixas va, ka:n té6-pta‘max pa’a’*h. Karixas tuhé’*r. Xas kikku;m tupiéxup pa’ahitam, patupihé-ra- BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 sweathouse, and sometimes they sing. Some of them compose songs. It is in the night that they make their songs, and some- times up on the mountains. (HOW THEY WENT BACK TO SMOKE OR WENT TO BATHE, WHEN THEY COULD NOT GO TO SLEEP) They say that a person gets sleepy when he smokes. They always smoke before they go to bed, in the sweathouse. Then he goes to sleep good, after he has smoked. Sometimes one of them does not sleep well. Then he gets up again, he can not go to sleep, sometimes an old man, so he then stirs up the [banked] fire, with the tobacco-lighting poker. Then he sits down by the fireplace, he puts a fire coal on his pipe. Then he smokes. Then when he finishes smoking, he goes back to the yoram. Then lies back down again. When it is a husky person, when he can not go to sleep, he goes to bathe downslope in the river. He jumps in. Then he comes back, he comes back inside with slow motion, down the ladder he comes with slow motion. Where- upon he goes to the fireplace. Then he stirs up the fire there. Then he takes asmoke. Then he 8” Most of the songs composed are pi‘niknikk’ar, kick-dance songs, but occasionally other songs are composed mainly by working together parts of various songs. 68 Many Indians still have this custom, using White man tobacco. ® One sees his wet body coming down the roof hatchway with the greatest deliberation. HARRINGTON] mar, kari tupiéxup pa’ahitam. Xas kari y6'ram ku;:k tu’i-:pma’, tupikvi'tpa’. Kunipitti va; kari pa’apurtiva;n kunm4 htihanik pe-kxaram paku- nifyikkutihanik, pakunpatvaén- k6-tihanik.” B. Pahéit kunkupe‘hé-rahitiha- nik pe‘mpa‘k, pa’4vansassi;n takunpikma‘ntunvaha’*k Va: xas “Avansa pe'mpa;k ’uw’4ho'tiha’*k, pehé-rahé:kpihan ’uss4-nvitiha’k, va: xas ’Avans upxus punicvé'nnati’, ’arvar up- mahonko-nnati’.” Te-krittam *4:pun kun?innivcrihe’*n, taku- nippi‘n’va. ’Uzm vura_ pa’aé- vansa “’ukmarthivrikaha”*k, vur ‘uhé-reze xas ik ’u’Aho-vic. Vur uxxtiti: “Nuhé-re:c xas ik nu’4- ho-vic.” Vaz xas uxxtiti: ‘Na: ’"avansa’” pav o-kupittiha’*k. Pappicci‘te pura:n takunikm4- rihivrikaha:k ’avans4ssi’’n, te‘k- fittam yi00a pa’Avansa ’updhe:n: “Temi *4-pun.” %'''Te-krittam kunfinni‘crihe’’n, takunipptn’va. Karixas yié0a pamu’thra:m tu- '@Orictk. ‘“Teim akkite ™ nu- hé’'n,” to‘ppi‘p. Xas payidéa in takunrihivrik toppi:p: ‘‘Tcim akkite.” Xas pamu’thra:m tu- ’ahka’. Karixas tuhé’*’r, ’uzm piccizp vura tuhé’*r. Kdé-vura va; kunkupitti’ piccizp kunihé- TOBACCO AMONG THE KARUK INDIANS 207 banks the fireplace again, when he finishes smoking, it is then he banks up the fireplace again. Then he goes back over to the yoram, he goes back to sleep. They say that they used to see devils,’ when they used to travel around in the night, when they used to go to bathe. (HOW THEY USED TO SMOKE ON THE TRAIL WHEN TWO MEN MET EACH OTHER) When a man is traveling on the trails, and has strong tobacco with him, he thinks so much he is a man, he feels high up. Then they always sit down on the eround, they rest. Whenever he meets a man, he has to smoke before he travels. He thinks: “I am going to treat him before we travel.” He thinks: “I am a man” when he does that. When two men first meet on the trail, then one of the men always says: ‘‘Let’s sit down.” Then they always sit down, they rest. Then one of them takes out his pipe. ‘‘Friend, let’s smoke,” he says. Then the other answers him and says: ‘Friend, let’s smoke.” Then he lights his pipe. Then he smokes, he _ himself smokes first. All [the men] do that way, smoke first before they pass it. Then he passes it to 7 Or pakunp4‘tvutihanik, when they used to bathe. 717. e., witch-doctors. ” He feels like a thousand dollars, Fritz Hanson volunteered in dictating this text. 3 Or: tcimi maté’4-pun, let’s sit down for a while. 7 In slow tempo: tcimmi ’akkite. 208 rati’, karixas takunidéi’. Ka- rixas tu’{6@i pa’ip ukméarihivri- k’at. Karixas tuhér ’tpa’n, takun?ioei’. Vaz vura kuma- Ghra:m patuhér ’tipa’n. Xas takunké‘ha pakunihérati’.” Karixas yidéa ’ipazn pamu- Ghra:m tu’é6ricuk. Karixas ipa:n tu’idei’, pa’ipa ’in kun- rieeihat. ’Upazn to-pe’’r: ‘’Tcim ihé-ri nApaz;n pananihé-raha’.”’ To-ppi‘p: “‘Tcim akkite ’ipa;n muti0eri74)7) Rass ee Nepicerp tuhé’*’r. ’U:m karu vura va; to‘ki‘pha’, piccizp tuhé’*r. Ka- rixas ’Uipazn tu’i06i’ ipa ’in kun- fiesihat picci’'p. Xas to-ppicp: “Yecheh, ‘iffakite ’4kkat pa- mihé‘raha’.”” Xas payi00 uppi'p: “Ye-kite pfichata.”’ To-pvas- sutar. Tdé'ksihate pato‘kpi‘p: “Ye-kite pithara.” Xas takun- pihé-ramar. Payié@a pamu’th- razm top0ati. Viri ’ai*mtahik sur upiytnvare’’c, pd:xni-chiti pamutti’'k. Ké;v ikpihan pa- muhé‘raha’. Kar upakatkacti pamupma'n’nak. Xara kunihérfinti’. Xara xas kunpihé:ramarati’. Karixas takunpi‘p: ‘‘Teem, tcim akkite nu’ahu”. Teim akkite ’izm kar wahu™, k4ru na; tcimi k’an- Pahu”. Teim akkite kuy4-p- kuhi’.” a. Pahté-t mit ’ukupe*hé-rahitihat ’impa‘k mitva ” nanixikkam Kuyrakya;n mit karuk nupi- yAramat ’Ayi-érirhn ’Apsu;n x4k- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 that one he has met. Then he smokes in turn, he is being treated. He smokes in turn the same pipe. Then they finish smoking. Then the other one in turn takes out his pipe. He treats him back, the one who has treated him. He says to him in turn: “You would better smoke my tobacco.” He says: “Friend, I am going to treat you back.” Then he smokes it himself first. He does the same way, smokes first. Then he gives it in turn to the one that has treated him first. Then he says: “‘ Well, friend, your tobacco is strong.” Then the other one says: ‘‘ Well, friend, no.” He denies it. He kind of smiles as he says: ‘‘ Well, friend, no.” Then they are through smoking. He gives back the other fellow’s pipe. He can hard- ly put it back in the sack, his hand trembles. His tobacco is so strong. He is tasting it yet in his mouth. It takes them a long while to smoke. It takes them a long time to finish. Then they say: ‘All right, let’s travel. You would better travel, and I am going to travel, too. Then, friend, good-bye.” (HOW MY DECEASED UNCLE USED TO SMOKE ON THE TRAIL) Three times I made a trip upriver with my uncle Snake 7% Or xas takunpihé-ramat instead of these three words. 76 Used as if it were for *y#*he ’akkitce, well, friend. 7 Or pamitva’. HARRINGTON] ka’*n. Nanixtikka mit, ni’attiviti pananu’Amkin’va. Yitv, yizv karuk panu’aho-ti’, yi;v panu’tim- m6‘ti yié0a stippa’. Yi:v pava; ka:n va’uzm yiééa stippa’*, Pa- namni:k va’4ramsi'p, pa’ar u’Atti- vutiha’*k. ’Umuk*itemahite pa- nu’ah6'ti’? po:pitti’: “Tecimi ni- pun’vi. Tcim nihé-‘re’’c.” Ptiya va, kari tuhé’*r. Tce-myatcva po‘hé rati’, ’apxanti‘tc§imytricri- har vura poéc‘hru‘vti’. ’Ahup?ds- sipak mit po‘mahya-nnahitihat pamukunrahikyd:r Pa’apxantin- nihite, va; k6:k po’é-éthat ’ahup- fassipak. Na; va; kari tanni’av pananu’Amkin’va pakari po-hé- ratiha’*k. Xara vura puhérii-nti’, hitfha:n vura pato‘kri-criha’*k pa- tuhé-‘raha”*k. ’Uzm vura putctp- hitihara patuhé-raha”*k, xAra xas vura po‘pti‘hyanati’. Su? kunic puffa‘th 6°kri’!, ’ikpihan pehé-ra- ha’. Karixas to:pi:p: “Tcé-ta, teimi nu’ippahu”.” Va; mit né:péntihat: ‘‘Xay fa:t ’iccah e’i-cti’ peemp4‘k pe’’4- hé‘tiha’*k. Puhari® vur icpuk m4hé-cara,” pa’iccaha tazy ’1’{-c- tiha’*k.”” X4:s ik vura va; pu- na iccé-cara pa’iccaha’ pani’aho-- tiha’*k tcatik vira va; yizv tani- im. Pamitva nifwi-ctihat Ap- su;n pamttcu‘pha’. Patani’ fi‘m- manhs’*k, xas .xtras® tani’ic. Va; ’uzm pu’4ra kw’fttihata. X4;:t 8 Or: puharixay. 7 Lit. see. 80 His word. TOBACCO AMONG THE KARUK INDIANS 209 to Ayithrim. I was packing our lunch in a pack basket. Far, far upriver we walked, a long trip for one day. It is a long way to go there in one day from Orleans when anybody hasaload. Every little way as we were walking along he would say: ‘Let us take a rest. I am going to smoke.” Then he smoked. Every once in a while he smoked, using white man matches. He had white man matches in a little wooden keg, he was packing that kind in a little wooden keg. And I would lunch while he was smok- ing. It took him a long time to smoke every time that he sat down and smoked. He did not talk when he smoked, only after a long time did he talk. He sat there kind of fainting inside. Then he would say: ‘‘Let us go, let us travel.” He used to tell me: “Never drink water when traveling along the road. You never will earn any money, if you drink much water.’”? So I scarcely used to drink any water along all that road. I kind of believed what Snake said. When I got there, then I drank acorn water. No- body gets sick from that; I do not care if he has traveled a *! Xtiras, water with a very little acorn soup stirred up in it, from xin, acorn soup, -’as, water. Also called xurdsfa’*s, acorn-soup- water water, adding the ordinary postpound form -’a’s, water, to xufas, which already contains the shorter postpound form, -’as. 210 yizv ’Wam, vura pukkthé-cafa, xa:t paxxtras ’wiccaha’*k. Xa4;t ip yizv tu’i‘m’mat, viri x4;t ’ip iccah 6-xra‘ti’, va; vura pukku- hé-cata, paxxurasta;s* ’u’iccah- a’*k. b. Pahéi:t mitva kunkupittihat pa’asiktévansi;n takunpik- m4‘ntunvaha;k ’impa*k Karu ’uzm pa’asiktava;n ’asik- tava:n to‘kmérihivrikaha’*k, vur watticrihit! ’4-pun, mé-kva tu- pihta-nva pamu’amki'n’va. Piya va; ’uzm karu vo-kupittihanik pa’asiktava’n. Va; kunkupitti- hanik pa’4ra”*r. Pa’é-mcaha:k ’u:mkun kitc, xas va; takunihé’*r, va; vira kite pa’axxak ’é-mca- ha’*k, va; xas vira xfakka:n ta- kunihé-r pa’asiktava-nsa’. Kiri ve‘mméhanik pak4;n pata- pura;n kunikméarihivrikaha’*k pa’asiktava-nsa’, karu hari va; ka:n patapura;n kunippahari-6- bin, Kahfi-vré-r ’Ipt‘nvatam.™ Kir imméhanik * pa’4ttimnam pa’a‘pun ’uvimninna’’. Va: ka:n pakunfppt‘nvana‘tihanik, Kahri-vré-r "Ipinvafam. Vura ’urm tary va; ka:n pura;n kunik- marihivri‘kvitihanik pa’asikta- vansa’. Va; k4:n ’4-pun pakun- Para rahitihanik, kunippt‘nvana-- tihanik, pur4:;n pakun?akkihtiha- nik pa’Avaha’. Tod: nva; pi’é-p Kahri-vré-r Ipinvatam va; ka:n nanitta;t ’asiktava:n ‘upp4hari-$éunanik. Vuippam ’uy4rarahitihanik pa- ’asiktava’n. Karuma va; pa- BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 long way, he does not get sick, if he drinks acorn water. I do not care if he has gone a long way and is thirsty for water, he never gets sick if he drinks acorn water. (HOW THEY DID WHEN TWO WOMEN MET EACH OTHER ON THE TRAIL) But when a woman met a woman, she set her load down on the ground, she gets out her lunch. That is the way the women used to do. That is the way the people used to do. Only when they are doctresses, then they smoke, only when the two of them are doctresses, then do the women smoke together. I wish you could have seen how the women used to meet one another there, or catch up with one another there, at Wood- son’s Flat Resting Place. I wish you could have seen the pack baskets sitting around on the ground. There is where they used to rest, at Woodson’s Flat Resting Place. There many women met together. They used to sit around there on the ground, resting, giving one another lunch. Once long ago there at Wood- son’s Flat Resting Place my mother met a woman. The woman was married at Redcap rancheria. And it was that my mother’s 8 The Douglas Fir tree where they used to rest is still standing and the near-by spring is still unmolested. 83 Or kiri ’immAéhanik. HARRINGTON] nanitta:t ’uzm mu’Avanhanik pa- ké:va kunvé6éinna‘tihanik pa- ’asiktava:n mutipdhi-vcahanik, va: mupiccizpvannahitc. Vura hintahite kunktipha‘n’nik, xas va; ka:n kun?favanik x4kka’®n. Xas pura:n vura kun?akkihanik, ’amvé-evitvit, purazn kun?akki- hanik. Puyé-f ’uzm Kunyé:pca- hanik, ’uzmkun viira va; puxxtti- hap kiri pakka4-tim. Xas pakun- pamva”r, kari kunrippahu”, x4k- ka:n vura kun?fippahu”, karu * kunpinno’°yv, x4kka’*n, Pakun- pamva’*r. c. Pahfi:t mit pa’uzs kunkupe‘k- ya‘hitihat, pamitv o-kupittihat pa’avansa tupihé:r ’ipaha’affiv “TeéTa ’t:s® nu’Aaxxan’vi.” “Teem. Hé‘y pavuraé-n’nar.” Xas pa’Avansa va; kite té‘kva't’- sip pavurd‘n’nar, karu patax- vukrippanan, kaéru ’u;m pa’asik- tava:n ’Attimnam kite tu’Attiv, kar imvatam, karu ’usikxthar, pamukun?ramki-nv ’u’Attivuti’. Xas pa’Avansa to'pi‘p: ‘Va; xasik vura niv6rira:vic stiva i‘kk’at.”” Paké‘kkum *itah4n4m- mahite kinpiktctissahina‘ti’. ’Ax- mayik ’uppé’*c: “Mava. Tcimi ’4-pun teimi nikyav pé-kvé-crih- ram.” Takunpikk’a’*r va; ka:n x4s_ kunikvé-crihti pa’iccahat- ti’'m. Ka4rixas to‘ppi‘p: “Tcimi k’an- v6rtra’*.” Xas pamutaxvikkar ’atra:x t6‘méataranka patatri-h- varamt"k. Karixas té-ks4ppic pamuvura‘n’nar. K4rix4s to-pi:p: 84 Hor katuk. TOBACCO AMONG THE KARUK INDIANS 211 husband had been fighting with that woman’s brothers a little before. Then it was that they did a strange thing, they ate together! They gave each other lunch, pieces of salmon; they gave each other lunch. How good they were, they did not want to have trouble. And when they finished eating, they went along together, upriver they went to- gether, when they finished eating. (HOW THEY GATHERED SUGAR- PINE NUTS, HOW THE MAN USED TO SMOKE UNDER A TREE) ‘“‘Let’s go bite some sugar pine nuts.”” ‘All right. Where’s the hook?” All that the man packed on his shoulder was the hook, and the small hook also, and the woman just packs a pack basket, an openwork plate bas- ket, a mashing club; she packs their outfit. Then the man says: “T’ll climb that tree that is loaded.” Some [limbs] have ten [cones] in a bunch. Then, behold, once he will say: ‘“‘Look. Let’s sit down on the ground, let’s make a camping ground.” They finished the camp ground there by the river. Then he says: ‘‘Now let me climb up.” Then [the man] lashes the small hook to his forearm with twine. Then he leaned the climbing hook [against 85 Jepson: Nuts of the Sugar Pine, Pinus lambertiana Dougl. 212 “Teéra teim’mi. Tcimi k’an- véorura’’. Kuhyé-vic ’ik vita ku- hy é-nnicté-cik’ Asaxvuhpihni’'te.”’ “Manik.” Mékva_ tuvé-rura’*. Mé‘kva takunihyiv: ‘’ Asaxvuh- pihni‘te ’ikxi-t‘cun.” Takunxus tokxit-cd?t. YAtik ’urfkkikha pa’4:pun té‘kyivic. Mé-kva ta- kuntifikvana: papiricri’k, karu ponavuinni‘hva’, k4éru po-xu- vuira’n. Va; ké-kkAninay ta- kuntifikvana’. Vura_ pu’4fficti- hara p4’t;s pa’Avansa’. Kaé:n tupikri-c pa’usiprafiv. Tupihé-r pamu’uhramxAra. Pa’asiktava:n ’uzm ké-te pa- mu’Attim’nam, kuna payé-nipax- vuihitcas ’t;mkin tfi:ppitcasite pamukun?attim’nam. Pa’avan- saxittiteads ’U;mkin ’4ttimnam pw ttivutihap, duxrivtunvé-ttcas kite kunéaévatti’,’ axyarava pa’u"s, Ouxrivké-mmitcas kite kunxuti xay ’uxvdha’. Patakuniffikfip xas tir kitnic takunikyav p4’u”s, xas_ takun- tuinsi:p xas takunturicri‘hva k4;n pe‘kvé-cri-hra’*m . Xas_ takunt&mxu’. Taya:n vira ’ikxéram xas takuntamxu’. Xas takunriffiévana’® ’[16é-kxaram vura kunriffiévana‘ti’. Pa’a:h ta- kuniky4-ppaé. Vura_ pu’ick’Axi- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 the tree]. Then he says: ‘All right, let’s go. I’m going to climb up. Ye [children and women] must holler, be sure and holler. Ye must holler to Old Man Turtle to bite off the sugar- pine nuts.” *% ‘All right,’’ [the women and children say]. He always climbs up. They always holler: ‘‘Old Man Turtle, bite it off!’? They think he bites it off. It makes a big noise when it hits the ground. They always pick them up in the _ brush, even though on the side hills, though in gulches. They are picking them up all over there. The man never touches the cones. He is just sitting down under the sugar-pine tree. He is smok- ing his big pipe. The woman carries her big pack basket, and the little girls have little pack baskets. The boys pack no pack baskets, they just pack little network sacks * all full of sugar-pine nuts, old bags, they thought they might get pitchy. When they finish picking them up, then they stack them [in the pack basket] like a heaped load, then they stand up with load on back, then they spill it out at their camping ground. Then they singe the pitch off. Often they roast them at night. And they shell them. They shell them all night. They make the fires all round about [the camp- 8 In a story Old Man Turtle bit sugar-pine cone twigs to cut them, and this old expression is used of cutting off the cones. 87 Of special small size, smaller than those carried by men. HARRINGTON] crihtihap. Vura patakunpikya”*r, k4rixas kunic k*’axicrihti’. Kun- xuti’: ‘‘Xay ’imsip. Xay ’us4k- rivha poé‘msippaha”*k.” Vtra kun?a‘pinmtti paké; kuniky4-vic yi? ikx4aram. Patta:yha:k va; vura ka:n ka‘*kkum ’4:pun sir takunficcun’va va; ’uzm pii’ivax- rahé-cara, ’im’4nkam. XA4s ta- kuntaémxu’. Harri vura su? ta- kunri-t-cur ’itr6:pastippa’, xas ta- kuntamxu’. Va; ’uzm pu’ivax- ra‘htihara. Xas ’im’4:nkam patustippa‘ha takunp4vyi‘heip pamukunikriv- ra’*m, takunpaticci;p pa’u’'s. Ka- rixas patakunp4vyihma pamu- kunikrivra’*m, xas_ takun@iv’rav, ’asipparaxak takun@iv’rav. Ta- kunfi‘ccar ’ayippazn karu sah?u- six4har patakun6iv’rav.’ In4:m va’ara‘ras ’uzmkun kuni-cca‘nti pahi-p, Va; ’uzm ’ikpihan pamu- kinru"s. Va; ’u;m tcéte ‘ar uyA‘vahiti’. Karixas takunsu- vaxart. ’A‘pun va‘ssak takinpiv. Patuivravahitiha;k va; yaAv *ukupé‘vaxrahahiti’. Karixas sipntikkan takun?i-va-yram’ni. Patcimikun?avé‘caha’*k, kari takunpihta-n’va. Ka4rixas ’Asric takunrikyay. X4s takunp4étn4k- vara’. Vura pu’axxak, yittca;te patné‘ktihap, ’itcAmmahite vura pakunpatnakvara‘ti’. Pattazy yit- tate ’umfi‘tkaraha’*k, mtvu; ’u- pitcréssé’*c, va; kunipitti pa’4- rar. Payém viura_ tattci-‘mitc pakun?ra‘pinmuti paé’d:s kun- kupé‘ky&hiti’. TOBACCO AMONG THE KARUK INDIANS 213 ing ground]. They never rest [when they are working]. When they get through, then they rest. They think: ‘The cone might get cold. It might get hard when it cools off.”” They know how many they can handle in one night. If there are lots, they bury them under the ground, so they won’t get dry. Then on the next day they singe the pitch off of them. Sometimes they leave it in the ground five days, and then roast it. They do not get dry. Then in the morning they go home, they pack the sugar-pine nuts along. Then when they get home they steam them, in a big bowl basket they steam them. They mix them with grape vine [leaves] and with sahusi- xahar [plant sp.] when they steam them. The Clear Creek people mix [their sugar-pine nuts] with pepperwood [leaves]. Their sugar-pine nuts taste strong. You don’t eat so many! Then they dry them. They spread them on a blanket on the ground. When they have been steamed they dry nicely. Then they pour them inside a storage basket. When they get ready to eat some, they take some out [of the storage basket]. Then they dish them out [into openwork plate baskets]. Then they crack them in their mouths [when they eat them]. They do not crack two at a time [in the mouth], one at a time they crack them. If he puts lots in his mouth at a time, his teeth will be crowded, 214 7. Pahtit kunkupafuhiccahiti pe‘hé’¢r A. Va; kunippé‘nti t6-ksa‘hvar po‘hra‘m, to‘mx4xxar va; kari ‘““Xay ikea‘hvar pa’uhra‘m, xay im x4xxa”*r,” va; mit pakuni- pittihat. Puxxutihap kiri ntiksa”, pakunihé‘ratiha’*k, kunxuti xay umx4xxar po‘hram. B. Karu mit vura pu’ihé'ratihat ’ae ve‘hyarihat Va; vura kite mit pukupitti- haphat, pt’a? ve‘hy4rihar ’ihé- ratihap. Va; mit k’unipittihat, pu’ara ’af ve‘hy4rihar ’A-mtihafa, karu pu’avé-hydrihar ’ihé-ratiha- ta. Takunpi-ttcak, pa’ar verh- yarihar uhé:‘raha”*k.®8 C. Karu ptmit ’ihé-ratihaphat, pakunitena‘hvutiha’jk Va: mit k’4ru kunipittihat, po‘tend-hvutiha”*k, pu’4r ihé‘rati- hata, kunpi‘ttca;kke’°c. 8. Pamitva karixas kunihé-ra‘n- hitihat Pa’avansaxxi‘ttitcas ’u;m vura pwihé-ratihaphanik. Kunihé-n- ni‘tevutihat nik mit ’uzm via. Pani-‘nnamitc kariha;k tuhé-raha’, BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 so the people say. Nowadays there are only a few [living] that know how to work the sugar- pine nuts. (SMOKING BELIEFS) (THEY SAY THAT IF ONE LAUGHS INTO A PIPE, IT CRACKS) “Do not laugh in the pipe, it might crack,” that is the way they used to say. They were careful not to laugh when they were smoking, they were afraid the pipe would crack. (AND A PERSON NEVER SMOKED STANDING) They never smoked standing up. They say a person should never eat standing, and should never smoke standing. He gets out of luck if he smokes standing up. (NEC DECET FUMARE CACANDO) And they said also, that when a person is defecating, he must never smoke, he will have bad luck. (WHEN THEY LEARNED TO SMOKE) The young boys did not smoke. They played smoke, that was all. When a small boy smoked he used to get sick. They do not 88 There is a similar superstition that a person is out of luck if he eats standing. HARRINGTON] ’ukuhé-vétihanik. Va; k4rixas vura kunihé'ratihanik, patakun- yéripéinha”*k.* Karixas takun- xus: ‘Nu; takké-ttcas.” Va; kari h&ri yidéa tufatavé-nna‘n- hei. A. Pahfit pamitva k4éri kinihé- ravadtihat paxxi‘ttitcas pakup- hakka‘mha’*k * Taxxaravé'ttak ® pamitva; ku- m#ih w’4ho’t,” kiniky4-ttihat mit vura pakunkupe‘hé:rahe:c pa’avansaxxi'ttitcas, paye TipAx- vu‘hsa k4ru vuta, pattti-ppitcas karih. Va; mit k’ari k6‘vira kuni- hé-rana‘tihat patakunpippi‘nva- ha”*k pAamitva; kunpakuri-hva- na‘tihat, ka‘*kum vura ’uhnam- tunvé‘tcas mit kunihé-ratihat, karu ka‘ku mit ’ikxurika’thra’*m. 9. Pahfi:t pehé-raha kunkupavic- tanni ‘nuvahitihanik Pa’ara:r tuvictaraha;k pehé-ra- ha’, iccaha kunic ’ixra-hti’, vura puffa:t kuphé-chata. Vura tuvic- tar pehé-raha’. Pava; kunipitti ’4ra:r pu’ihé-ra- ha victéntihap puxx"itc, ptiva; TOBACCO AMONG THE KARUK INDIANS 215 smoke until their throats get husky. Then they think: ‘‘We are already big boys.”’ Thatis the time when one of them might already be made fatavennan. (HOW THEY FORCED CHILDREN TO SMOKE AT THE GHOST DANCE) Long ago when that kind of dance was going around, they made the boys and girls smoke, just little ones yet. They all smoked when they rested after a song; some smoked little [Indian] pipes, and some cigarettes. (HOW THEY USED TO GET THE TOBACCO HABIT) When an Indian has an appetite for tobacco it is just like he wants to drink water, he can not do anything. He just has an appe- tite for tobacco. When some people say that the Indians do not get the tobacco 8° Lit. when they become pubescent. °° Sometimes in former times even a 14-year-old boy was instructed and became fatavennan, although usually he was made helper the first year and fatavennan the following year. It was an old saying _ of a boy who is becoming pubescent: ‘‘He might already be made fatavennan.”’ 9a See account of how they smoked tobacco at the ghost dance, p. 253. *y23e | This does not indicate as remote a time in the past as pi’é’*p. * Referring to the ghost dance, which spread to the Karuk from up the river and from Scott Valley. 216 ifhara.? Pukaru vura va; 7ik- ra‘ntihap pe‘kmahatcra;m xas ik kunihé-re’*c, ’inn4'k vura pata- kunihé-r patakunp4amva”*r. Vura pw ihé-‘rahahi-ppux ’ikré’*p, ’asik- tavansa ka4ru vura pa’é‘mca’. 10. Pahé:t vura pukupittihap- hanik, puffa-t vura kumappiric i-cantihaphanik pamukunfi- hé-raha’ Paénnu; kuma’4ra‘ras vura pura- fat vura ’i-cA‘ntihap pamukunfi- hé-raha’, vura ’uzm ’ihé-:raha kite kunihé-rati’. A. Pahtii‘t vura pukupittihapha- nik ’axdah4ma:n kumé’i-nk’a vura pu’i-cA ntihaphanik pehé-- raha’ Pa’apxanti‘tc va; kunipitti yi: va’aratras va; k6; kunihétati’ 7axOahama:n kumé@’ink’apu * va; pehé‘raha kuni-cca:nti’, va; kuni- hé-rati’. Nu; vura ptiva: ’A‘ptin- mutihap pava; ko’°k. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 habit, it is not right. They can not even wait to smoke in the sweathouse, they smoke in the living house after meals. They can not stay without tobacco, including women when they are doctors. (HOW THEY NEVER MIXED ANY OTHER KIND OF PLANT WITH THEIR TOBACCO) Our kind of Indians never mixed anything with their to- bacco, they smoked their smoking tobacco straight.” (THEY NEVER MIXED BURNED FRESH-WATER MUSSEL SHELLS WITH THE TOBACCO) The White people say that the kind that far-off Indians smoke is burned fresh-water mussel shells mixed with tobacco. We knew nothing about that kind. * The older Indians emphatically deny Mrs. Thompson’s statement: ““My people never let the tobacco habit get the better of them as they can go all day without smoking or quit smoking for several days at a time and never complain in the least” (op. cit., p. 37). Many Indians in primitive times would get a strong craving and impatience for tobacco, which had become a habit with them. But the old-time Indians never smoked but the merest fraction of the day, disapproved even of the smoking of men as old as in their twenties, and regarded the modern boy and girl cigarette fiend with disgust, as they do many White man excesses. The early Karuk could deny themselves smok- ing or quit smoking altogether with much more fortitude than the average White man can. Their daily life schooled them to all kinds of self-denial and hardship. * The Karuk claim that they never smoked Black Manzanita or mixed deer grease or sucker’s liver with their tobacco. They never “enriched”’ their tobacco by moistening it with grease. % Or ’axPahamanri‘nk’a’, HARRINGTON] 11. Pahéi‘t va; vura kite hari pakunkupittihanik, pa’uhippi kuni‘ca-ntihanik pamukunihé-- raha’ Hari vira va; kunica‘nti pa- ’uhippi karu pe‘hé'raha’. Va; karu vura kunihé-rati patata- kuni-céraha”*k. Piccizp takunik- pakpak yuhirimi’"k.© Xas ta- kuniktcur ’iknam4’anammahatc- mii”"k, pa’uhippi’. Xas va; ta- kuni-ccar pe‘hérahahak. Tod-k- xikkahiti pe‘héraha’. Takun- faks4-rariv pa’uhippi pe‘hé-raha- hak. Va; xas toki:pha pu- ‘ikpifhanhara pe‘hé:raha’, va; ’u;m puw’imyfi‘mnihtihap. A. Pahi:t vira pukupittihapha- nik pu’ihé-ratihaphanik pa’uhi- pihi-‘ccarippux Pa’uhipihmiinnaxite va; ’uzm vura pw ihé-ratihap, vura pe‘hé-- raha patakuni-c4raha;k karixas vura kunfihérati pa’uhippi’. Kiina vura ’uzm va; tazy kunfh- ru‘vti’. ’t-m kunmiitpi-6viti’, pa’4nnav takunikyé‘ha”k, pa’4ra to‘kku- ha’*k, pa’uhippi va; kunihri-vti kun?akkihti patti‘ycip karu vura pe ‘divéa nné’’n. Pakun?ékkunvuti karu vura va; kunihri-vti’. Papux‘ite ’uxxttiha:k pa’aktinva’n: “Kiri puffite ni-kk’ar,” ’itahara-n vir 7ihé-rah utayvaratti’, pa’uhfppi’, yidéa stippa’*, pattti-ycip ’u’dk- Se eee kihvanati’. Itaharan yidea sippa; ’ihé-rah utayvaratti’. TOBACCO AMONG THE KARUK INDIANS 217 (HOW THEY NEVER MIXED ANY- THING EXCEPT SOMETIMES TO- BACCO STEMS WITH THEIR TO- BACCO) Sometimes they mix the stems and the [leaf] tobacco. They smoke it mixed. First they cut them up with a knife. Then they pound them with the little pestle, the stems. Then they mix it with the tobacco. The tobacco is already crumbled. They add the stems to the to- bacco. It turns out.then a mild tobacco; they do not faint away. (HOW THEY NEVER USED TO SMOKE THE STEMS UNMIXED) They do not smoke the stems unmixed, only when they mix them with [leaf] tobacco do they smoke the stems. But they use them for lots of things. They throw them [the pounded up stems] about, when making [steaming] medicine. When somebody is sick, it is the to- bacco stems that they use. They feed the mountains and the world. And when they go hunting they use them, too. When the hunter wants hard: ‘May I kill a deer,” he spills tobacco around ten times, the stems, in one day. He feeds the mountains. Ten times in one day he spills them around. % Into pieces % inch, more or less, in length. 218 B. Pahii-t hari kun?akkihtihanik po’hé're:c pa’araraké-nnimite pa’in takinipmahvakkiraé‘ha’*k H4-ri va; takun?4kki pakk4-n- nimitc pa’ara’*r pa’uhipi’ihé ‘raha’, va; vura tuhé’*r. Ha-ri pihnict- tcite ka;n tu’i‘m pa’akaruvtra mukrivra’*m. Va; pa’uh{ippi ta- kun?4kki’, pa vura k&-‘nnimite pih- ni-ttcitcha’*k, papuffa;tha;k mts- puk, va; pa’uhipi’ihé-raha ta- kunrdkki va; pé‘hé-ré’*c. ’Uzm xas téktctt, xas va; tuhé’er. H4-ri vuira va: takun?akki po-p- sinvé’*c. Ktina paya'srara pa- k4a:n tu’i;mm4ha’*k, paya‘srara- ra’Avansa’, va; ’u:m kunrakkihti pehé rahayé:pca’. 12. Pahé-t h4-ri vura k6‘k fa-teas pakunihé'rati pu’ihé-raha vura kitchata Winthu’éra‘ras_ = kunihé-rahiti- hanik: béloy’ (Arctostaphylos pa- tula Greene, Black Manzanita), xé6wtchus (Eriodictyon californi- cum Greene, Palo Santo), né:pun 16’ (Ramona humilis Greene, Creeping Sage), l6‘lteat (Phora- dendron villosum Nutt., Common Mistletoe), gdlom’ (Balsamanhyza deltoidea Nutt., Wild Sunflower), bilidum’ (Washingtonia nuda Torr. C. and R.), pénelmi’ Quer- cus kelloggii Newb., California Black Oak), karu thérp’a; pahtit kuma’ara‘ras vura purafa”t téed- wetchi’kuna vura. A. Pahfit kievu;f%* kunkupe-- hé-rati’ *” ’Uhra:mti‘k mit pakunihé-rati- hat, payém ’uzm vur ikxtrik BUREAU OF AMERICAN ETHNOLOGY (BULL. 94 (HOW THEY SOMETIMES GAVE TO- BACCO STEMS TO SMOKE TO A POOR PERSON WHO CAME VISIT- ING) Sometimes they give stem to- bacco to a poor person, for him tosmoke. Sometimes an old man comes there to somebody’s house. It is tobacco stems that they give. When it is a poor old man, when he has no money, they give stem tobacco for him to smoke. He then pounds it up, then he smokes it. Or sometimes they give him some to take home. But when a sick person comes there, a rich man, they give him good tobacco. (HOW THEY SOMETIMES SMOKE SOME LITTLE THINGS BESIDES TOBACCO) The Wintu Indians smoked Black Manzanita, Palo Santo, Creeping Sage, Common Mistle- toe, Wild Sunflower, Washingtonia nuda, California Black Oak, and thérpa, but our people smoked none of these except the Indian Celery. (HOW THEY SMOKE INDIAN CELERY) °° It was with a tobacco pipe that they used to smoke it. %a Teptotaenia californica Nuttall. ” Wor chewing Indian Celery root see p. 277. HARRINGTON] takunihri‘vti’. Piccizp takun- vupakpak pakicvuf, xas ’uh- ra:mak takunmahya’*n, xas va; takun?é‘hka’. Va; vura kun- kupe‘hé-rahiti pehéraha kun- kupehérahiti’?. Hari ‘ikxurar kicvu;f kunihé-rati’, pa’ana°’1’1. HAvri vura va; vura pakun?i'p- puti pakicvuf, ’inn4-k vur utd-y- hiti’. Va; kari takunihé’*r, pa’ax- vik takunktha’*k, papuyav ’ip- mahé-nk6-nnatihapha’*k. ’"Im- xaSayav patakunihé’*r, pa’4m- ku"f. ’Asiktéva:nsa karu vura kunihérati karu vura ’Avansas. ’An’nav. B. Pahé:t mit kunihé-nni-tevu- tihat sanpiric Hari mit sa:zn kunta-ftihat,” sanpitic. Viri va; kuniéxtppa- rati paxxtfic, va; ’uzm xar utd‘y- hiti’, va; kunipitti’. Pava; pas- sain ’uéxtpparahitiha’*k, tirihca kunta‘fti’, viri va; kuniéxtippa- rati passipnu"k. Hari xa;t iccaha ’wirihk’u”, pusu? ’iccaha ’G:mvutihara pasipni‘kkan su? passa:n ’uéxupparahitiha’*k. Téi-ppitcas kunté‘fti po-xré; kunimk’4nvutiha”*k, iri va; k4:n sue kunkiccapti po-xréh. Puxxa4ra tarahitihap po-xrach. Va; kunkiccaparati po‘xr4; pim- nani va pakunimk’a-nviti’. Sa:n takuntaf. Xas va; takun- kiccapar po-xra-h. Xas ’Attim- navak takun?rurtra‘mnihva po-x- TOBACCO AMONG THE KARUK INDIANS 219 They are doing so with paper now. First they pound up the Indian Celery [root], then they put it in the pipe, then they light it. They smoke it like they do tobacco. Sometimes they smoke [a dry piece of] Indian Celery [root], in the nighttime, for medicine. They dig the Indian Celery any time, they store it in the living house. They smoke it when they have a headache, when they do not feel well. It smells good when they smoke it, the smoke does. Women smoke it as well asmen. It is medicine. (HOW THEY USED TO PLAY-SMOKE MAPLE LEAVES) Sometimes they used to pin ma- ple leaves together, maple leaves. They cover shelled acorns with it. They keep longer that way, so they say. When they covered them with leaves, they pinned to- gether wide sheets. They cov- ered the storage baskets with them. And if perchance water dripped on them, the water does not enter inside the storage bas- kets, when covered with maple leaves. They pin them together into small sheets for tying up berries, they tie berries upinthem. They never used to keep berries long. They tie the berries in them in the summertime when they are picking them. They pin maple leaves together. Then they tie the berries up in them. Then *% The leaves were pinned together with their own stems to make large paperlike sheets. 220 pa‘tticip, mukunrikrivrazm ki;:k takunp4'ttiva. Pakicapatunvé-- rahkiccapsa’. Xas va; takun- ttcas va; 7uzm paxxi:ttitcas mukunrtixra’*. Karu hari ’4ttimnavak takun- tafku; p4ssa’*n. Pasururtpri-- nak takunrik’urtpri-hva pamtp- tikmi:k pappitic, ’atimnamsti?- kam ’uvararithva — passa’n. Sti?kam takuntafku’. Va; vura k6é-vira su? takunpaéva-nnam’ni. Va; ’u:m pwihri-ptihata. X4s va: k4:n takuni-v4yra‘mnihva pappurié, patakunimk’4-nvaha’*k. Va, kari pakuntapku-pptti vékyav picyavpi‘c pAssa’*n, patémtup, pat6émvay. Maruk kunitra‘tti’, xas takunpi'p: “Maruk vura_ to‘mtuptivra;n passa’*n.”” Kuni-va'sti pasan- fippa’, kunxuti kir tvrarunni pappitic. Va: kari tasdkri;v passa’*n, paté‘mtup. H4-ri vura ’axakharinay ’utd-yhiti’, hari ’axakharinay vuira kunihru-vti’. Karu ha-ri mit vura kunihé‘n- ni‘tevutihat pa’avansaxxi‘ttitcas pasanpiric, pasanpiricrivaxra’. Pa’avansaxxi'ttiteas pa’inn4:k takunmaha;k sanfiv4xra’, va; mit kunhé-nni-tevutihat, ti-kmi‘k mit takunikxtikxu'k péssa’*n. Ka‘kku mit pa’avansaxxi‘tt;tcas kuniky4-vanna‘tihat ’uhnamtun- vé’*tc, va; vura xavictunvé'ttcas kunikfutraééunatihat su? ’ahup- mfi"k. Xas va; k4:n su? takun- m4hya:n papiricrivaxra’, xas va; takunihé’*r, pa’avansas pakuni- hé-nni‘teviti’. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 they put the bundles of berries in a pack basket. Then they pack them, they pack them to — their house. dles are for the children. And sometimes they pin the maple leaves to an openwork pack basket. They stick the leaves in the holes by means of the stems, the leaves hang on the inside of the pack basket. They pin them inside. They line the whole in- side. It does not leak. Then they spill huckleberries into it, when they are picking them. It is in the fall when they like The smallest bun- | to pick the maple leaves, when | they are getting ripe, when they are turning yellow. They look upslope and then they say: ‘‘The maple leaves are getting ripe up- slope.” They shake the maple tree, so the leaves fall down. The maple leaves are hard, when they get ripe. Sometimes the maple leaves are kept for two years, sometimes they use them after two years. And sometimes the boys used to smoke in fun the maple leaves, the dry maple leaves. when they saw dry maple leaves in the house, smoked them in play, crumbling up the leaves with their hands. Some boys used to make little pipes, they used to ram out the inside of little arrowwood sticks, using a stick. Then they put in the dry leaves, then they smoke, mock- ing the men with their play- smoking. The boys © HARRINGTON] TOBACCO C. Pahii-t pimitva ’ihé-ratihaphat pa’anaé‘tcrthic Yi:v fatta;k va’araras va; ’ata nik ’u:mkun vura kunihé-rati ’an4‘terthic, pannu; kuma’ara ‘ras vura ptiva; ké-k ’ihératihap. Nu; va; nukupé évuya ‘nnahiti ’ana‘tc- rihié. XanOi:ppak ’wi-fti’, xan- pittipak hati. Vura pura fat kinihrivtihara, ’ana‘te?rthie. Man ’ata vura nik pikvah. D. Pahfét mit ’104n uxtissa’*t kiri va; nik’ti:pha ’Ah6-y4:m’- mate 7Ahé-y4-m’mate? mit téeviry- tihat. Kartimrin mit ’ukré’*t, kaftimrin?ara'r mit. Xusipux mit kunmahtihat, pi’é’*p, mit kunfp- péntihat va; ké-k ’amfyav, va; k6-k vehé-r ’amAyav, kunippén- tihat mit, musmits?a’*f. Vura mit uvura‘yvutihat, ’umumahura-y- vutihat mit vita. Xas vo’ Appiv, pe’vaxra vo’ appiv. Xas va; k4:n ka:‘kkum tmmah. ’Uxxus: “Kiinic ’amAyav umtssahiti’.” Ta’ittam vo iffik’ahé’*n. ’Uxxus: “?Ararehérah vur umiussahiti’, va; k6: kunic umtssahiti’.”” Ka- rixas vo'hé’*'r. Vaz vur umts- sahiti’, ’arare-hé-raha vur umts- sahiti’, kuna vura_ pu’ihéraha ’akkatihata, vicvanrdran kite ’v’akkati’. AMONG THE KARUK INDIANS 221 (HOW THEY NEVER SMOKED MIS- TLETOE) Some kind of far people may have smoked mistletoe, but our kind of people never did smoke that kind. We call it crow seed. It grows on Black Oak, and sometimes on the Maul Oak. It is not used for anything, the mistletoe. I guess there is a story of it. AHOYAMMATC’S EXPERIMENT Ahoyammatce was his name. He lived at Katimin, he was a Kati- min Indian. They fooled him, long ago; they told him that that kind tasted good, that it tasted good to smoke, they told him, cow dung. He was just going around, he was bumming around. Then he looked for it; he looked for some that was dry. Then he found some there. He thought: ‘‘It looks like it tastes good.” Then he picked it up. He thought: ‘It looks like Indian tobacco, it looks like that kind.” Then he smoked it. It looked like it, it looked like Indian tobacco, but it did not taste like it; it tasted merely like entrails. ® This text was given when told that the Wintu and Chimariko smoked mistletoe when short of tobacco. Cp.: ‘The oak mistletoe was occasionally smoked by these [Chimariko] Indians in lieu of tobacco,” Powers, op. cit., p. 98. ‘‘An oak mistletoe (Phoradendron); smoked by the Chimariko as a substitute for tobacco. Indian name un- known.” Ibid.,p. 430. The Karuk claim that they were never short of tobacco, hence did not resort to the trashy herbs smoked by tribes to the south of them. 1 Mg. good walker. 63044°—32——_17 XI. Pahfict mit kunkupittihat ihé-raha mit kun?Aa‘mtihat H4-ri vura yid0a pa’ara:r vo-ku- pitt’, ‘ihé-rah o”’ammi-teviti’,! vura pu’A-‘mtihap. Pamuxé:hva:s- sik to-mé‘trip pehé-raha’, va; kari ’apma:n tumutv4ra”, kunic ’wWé'mti’, karuma vura pu’A‘mti- hafta. Ka:n vira ’4&-pun ‘tkri: upakuri‘hvtti’. Teatik vura panpay kunic tcim uptiffa-thé’’e. Karixas ’axmay ik vura tu’é-6ri- ctuk pamu’thra”m.? Phehé-raha tik’an to‘yva‘yram’ni, ’atri-p toy‘va‘yramni pehé-raha’. Kunic ’umutvara'ti? pehé-raha’. Tcé-m- yateva vura pakunic ’umutv4ra'- ti’. Kunic ’usink’4:nvuti’. ’"Upyuhbrippanati vuta. ’A- kar umutkirihvuti pehé-raha’. Kunic tuytinyunha’, kunic teupuffact he’*c.* Kitaxrihar ’um4harati’. *Upéavit.curuva'nnati ha-ri, ’ux- xuti’: ‘“ NVipamva”n.”’ Pavura k6é-vira ’ukupavé-nadhi- ti’. ’Ikmah4tcra;m h&4rri vato~- ki-pha’, tu’ururiccukva papihni't- teiteas mukunfthra’m, Taéakun- fay, puffa;t vura ’ipittibap, takun- fay. To-ptakta-kpa’.2 Harri tca- tik vura takun?faxaytcakki¢, xay (HOW THEY USED TO EAT TOBACCO) Sometimes an Indian does this way, just makes believe eat to- bacco, he does not really eat it. He takes tobacco out of his pipe sack, and feeds it into his mouth, it is like he is eating it, but he does not eat it. He sits there on the ground, he sings. Then after a while it is as if he faints. Then he takes out his pipe. Then he spills tobacco in his hand, into his palm he spills it. He acts like he is feeding tobacco into his mouth. Every little while he acts like he is feeding it into his mouth. He acts as if he swallows it. He just spitsit out. He throws tobacco on the fire, too. He acts kind of crazy, he acts as if he is about to faint. He is mocking the Kitaxrihars. He is trying to bite himself at times, he thinks: ‘‘Let me eat my own meat.” He does all kinds of things. In the sweathouse he sometimes has his fainting spell. He takes the old men’s pipes out [of their pipe sacks]. They are afraid of him, they never say anything [to him], they are afraid of him. He ‘He does this in the sweathouse, or anywhere. 2 Out of the pipe sack. 3 With repeated motions of his hand toward his mouth, as if shov- eling it in. “Or: teim upuffa'the’’c. 5'Throws his arms and legs and squirms with his trunk. Suck doctors also go through such motions. 222 HARRINGTON] 74:6 ’u’arihk’ar. Kitaxrihar ku- nic. Vutra ’uzm vo'‘kupavé:nna- hiti’. Pav o‘kupittiha;:k pa’Avansa’, puxay ‘ikvi‘thitihara. Vur o- vasimtca‘kti ’ukvithéi-nnicti kite vura Pakitaxrihar va; vura kite po‘kvithéi-nnicti’. H4-ni va; ’uk- vithfi-nnicti Kitaxrihara’i-n ta- kunrfavatuk. H4-ri kunve-nafip- k¥6'ti 7106:kxaram ’ik. Passay mit vo‘kupittihanik, ’i- hé-rah w’A‘mtihanik. Vura vo- kupave ‘nahi -‘tevuitihat. TOBACCO AMONG THE KARUK INDIANS 223 jerks his body around. Some- times they have to hold him so he will not jump in the river. He is like a Koitaxrihar. He is just doing that. The way that man does is he never sleeps. It is that he shuts his eyes, and is just dreaming about him, is dreaming about that Kitaxrihar. Sometimes he dreams that the Kitaxrihar comes and eats him up. Sometimes they have to say formulas over him all night. Passay used to do that way, used to eat tobacco. He used to make believe that way. XII. Pahé-t pamitva pukupitti- haphat, pimit ’ihé:raha mé4h- yannatihaphat, papu’Avé-cap fa:t ’in pa’u’"p . Piva; k4:n ’ihé-raha mahy4a‘n- natihap pak4:n pa’arara’u;p ’utd-yhiti’, pavakkay su? puva- ramnihe‘cara, pa’apxanti‘te kun- kupitti’. Yufivmatnakvanna”tc, karu hé‘ri pahipsa’*n, va; pakunméh- yannati sur. Va; vura sur kun- mahyaé‘nnati’ sipnu‘kkidak, karu ’ahup?assipak. Pura f4;t viira sur varamnihtihata. ‘’Ikpihan pay yufivmatnakvaénna’*tc. Pafftirax takunim@attap ’ahup- tinnihitcak, hari va; yufivmat- nakvanatesin su? takuniméat- tapkarariv, va; ’uzm tcé‘te uvax- ra‘hti’, pura f4;t vura ’in ’A‘mti- hap. 224 (TOBACCO NEVER USED AS AN INSECTIFUGE) They never put tobacco in where they are storing things to keep the bugs away, like the white people do. It is wormwood, and some- times pepperwood, that they put in that way. They put it in a treasure basket or an Indian trunk. Nothing goes im there. That wormwood is strong. When they lash a woodpecker scalp to a little flat stick, some- times they lash wormwood leaves in under, then it dries quickly, nothing eats it. XU. Paké-vira = kumakktha ‘uyavhitihanik pehé-raha’ 1. Pahé:t mit kunkupé-cn4pko-- hitihat pehé-raha’, patakun- pikni-vravaha’*k . Pah&ri ’4ra:r tupikni-vrava- ha’*k, karu vura po‘kpakkahiti- ha’*k, va; kari takunicna:pka ihé-raha’, paka:n ’ukp4kkahiti- ha’*k. "Atri‘ppan té*yva‘yram’ni pe- hé-raha’, xé‘hva‘ssak té-yva‘yri- cuk. Xas tuvenafipk’u”: “Hu‘k- ka hinupa ’izm ’Aké@ipnamkitaxri- har’?! ’Ata fat Ya-s?ara te-p- tassé’ly.” ’Ata f4+ YaArsrara ka4rim_te-xtshitinic. Tcimi nuponyatihi’?. Tcu ma-pay.” Xas tumutpi-éva’. Har ufum- puhpiéviti’. Karu ha-ri umitt- piévuti’. Ka-kktimnitc, tci-mmite vura po‘mutpi‘évuiti’. Xas va: ’‘ippas tuytithka’. Karixas va: to‘sna‘pka pe‘kpékkak. Hari takunkiccap. Hari xas vura va; puva; ‘ihy4rihara, k6-va ’imfir pehé‘raha’. Karu h4-ri pa’tippas ? vura kite takunytvhkuri pekpak- kak, pehé-raha’tppag. (TOBACCO GOOD FOR VARIOUS AILMENTS) (HOW THEY USED TO PUT TOBACCO ON WHEN THEY GOT HURT) When somebody gets hurt, or cut, then they put on tobacco where he got cut. One spills the tobacco on his palm, out of the pipe sack he spills it. Then he prays over it: ‘Where art thou, Kitaxrihar of Ax@ipna’*m. Perhaps thou hast punished Human. Perhaps thou didst something bad to Human. May we make thee propitious. Take this!’”’ Then he throws it. Or sometimes he blows it [off his palm]. And sometimes he is throwing it. Only a part of it, a little of it he throws. Then he spits on it. And then he puts it on the cut. Sometimes they tie it on. Sometimes then he can not stand it, the tobacco is so hot. And sometimes they just spit the juice on the cut, the tobacco juice. 1 Name of a former flat situated toward the river from Ikmahatc- ramiccip sweathouse, which was washed away by the river about 1895. It was the shinny ground of Katimin rancheria. The Kitaxri- har addressed lived on that flat, and there is a formula addressed to him for bruises received in shinny. 2 Implying that if the Kitaxrihar caused the cut or bruise as punish- ment or through meanness, he can also heal it, 3 Lit. the spittle. 225 226 2. Pahfi:t mit kunkupe-cnépko~ hitihat pehé-raha ’4-v, pavtha kuninfirahitiha’*k Pavthak ’umfirahitiha’*k, xas va; ’ihé-raha ’Asxay takunikyav, xfs va; takunina‘pka #éanké-tak,® picei:p ’imfir takunikyav pa’as, xas pavthak ’imfirahitihan® va: ka:n tu’avhittat, va; vura t6‘k- vi'tha ka-n. 3. Pahfi‘t mit kunkupafumpth- kannatihat pehé-raha‘mku;f tizv sue, pa’arattanva takun- kénnaha:k ti-v I£9e Va; mit kunkupittihat pi’é@°*p, patizv ’arata-nva to‘kké-nndha’*k, xas yidéa uz;m vura tuhé’*r, xas va; pa’arata-nva to*kké-nndha’*k. Xas va; tufumpthka;n ti;v sur. Tupick’i’'n, karixas to-ppé-‘6ttipa: pamu’thra’*m. Tcé-myAtcva vura po'pé-6rippanati’ karixas va; tu- fumpthka:n pehé-raha'mku;f ti;v sur. Xas va: kumax4nnahicite tu’arari‘hk’anha patti;v ’imfira- hitihan.’ Va: ’u:m vur ’ak&4‘y vurava tufumpthka;:n ti-v. Karu vura painnak ’ém ukré‘ha’*k, va: in takunfumpthka”n, ’ayu’4-te ’u:m uhé Tati’. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 (HOW THEY USED TO PUT TOBACCO ON THE FACE WHEN THEY HAD THE TOOTHACHE) When a tooth aches, they wet tobacco, they put it on a hot appli- cation rock. They make the rock hot first, then the one that has the toothache lays his face on the rock. He goes to sleep there that way. (HOW THEY USED TO BLOW TOBACCO SMOKE IN THE EAR WHEN THEY HAD THE EARACHE) The way that they used to do formerly was, whenever the pain jerks in the ear, then one smokes, whenever the pain jerks there. Then he blows it into his ear. He smacks in, then he takes his pipe out of his mouth. Every once in a while he takes the pipe out of his mouth again, then he blows the smoke in the ear. Then the one that has the earache always gets well in a little while. Anybody blows it into the ear. If there is a suck doctor in the house, she blows it in, for she smokes. 5 @ank6’*r, described as ‘‘the Indian hot water bottle.”’ ’apméa:nmt‘k ’upim- ya‘hviti’, kiri sti? pehérah4‘m- ku:f pamtipmannak st?. Kir uvictar pe‘hé-‘raha’, patax4nna- hicitcha’*k kir uvicta po-hé-rati- he’’c. Va; ’ukpihanhikkiritti’ pe’hé-rahamku;fmt"k va; mit ktinic ’ukpihanhikkiritti’ passu?u- pimya‘hvarati pamtipma‘nnak pehé-raha‘mku”f. ’Ukx*ikvarati po’ i‘hti’. Po-pamtcaktiha’*k, va; ’urm ’uivirive’’c. Ké-rim ’w’arihicrihe’®c, wivirtivé’’c. TcémyAtcva vura patakunpe-- hé-rana ké-viita, va; ’uzm pu’aé- kuu‘nkuhittihap kunipitti’. Pa- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 When a woman gets to be a doctor, she dances ten nights in the sweathouse. Now and then she quits dancing for a while. Later on [after her initiation] she only dances five nights. When- ever she starts to dance, she only dances five nights, later on. The good doctresses all have long pipes. When they are suck- ing on people, they smoke every once in a while, that way they take the pains off quick. My deceased mother had a short pipe. I do not think she was a very good doctor. (HOW A SUCK DOCTOR BREATHES IN THE TOBACCO SMOKE WHILE SHE IS DANCING AT A KICK DANCE) When a woman doctor is danc- ing in the sweathouse when they are kick dancing, she breathes through her mouth, she wants the tobacco smoke to go into her mouth. She wants to get to like tobacco, she wants to like tobacco later on when she smokes. She gets stout from the tobacco smoke, from it she gets stout, when she breathes it in, the tobacco smoke, through her mouth. She makes an inhaling sound as she dances. If she shuts her mouth, she gets weak. She will get far gone, she will get weak. Every once in a while everybody takes a smoke, they ’ This pipe was sold by Sylvester Donohue. 4 Said in fun. with her cases. She was an excellent doctor and busy all the time 5The doctress alone dances standing, the others present sit and kick the floor. et ee HARRINGTON] takunpippi:nva”*k, va; kari ta- kunpihé‘rana”*, pura;n masva kun ?ieeihti po‘hra‘m, pa’é‘m ’u;m vura mu’thra:m kite ’uhé'rati’, pura kara vura ve‘hé:raramtihara pamwthra’*m, ’u;m vura_ kite ’uhé-raramtiva; pamu’thra’*m. 3. Pahfit ’Icra-mhfrak Va’ara:r ’ukupararihk’anhiv4 ‘6vahiti pakkuhar ° ’Axakikxurar mit napatum- k6’°t. Tay vavan ’inndk kunré- rarahiti’. ’[6k’4ffirax ’uéka’fra- hiti’, kar uttavahiti ’{-6k%a’. Pa- tu’4rihicriha:k pamupakkuhi, x4s va; kari takunpaktri-hvana’*. Vura ’u:m ptiva; ’inna‘k ’ikré-vi- cara ’Anvi‘pux. Kdé-vira ’4;:v *ikx4ram kunpérupktrihva’, ’axakmahite vura ’avkittuycurak kunpartpkurihva ’ikxaramkinic. Kahré-‘mea ’uzmkun ’ikxurar xas ara xus kunrfi:mmuti’, nu; ’uzm vura stppa‘hak ’4ra xus kun?ti‘m- muti’, pavura takk4-rimha’*k, xas ikx4ram kunpatimk6'ti’. Va: mit ’ippa’t: ‘Va: xus ’éstihanik kun?Appuranik, viri va, ’izm vura puharixay ‘ip yav pe‘cara pamiéva’*y. Vaz vu- ra pah4rivariva; vura papuxx“itc ik’uh4’*k, va; ’4? upvé-nsipré-vic pa’arattan’va. Karix’as ik va; in ‘ik’4ré-cap pa’arattan’va. Su? uzm vura va; tusdkri-vha’. ‘Paxtnxuzn tukiccaparativ. ’Up- m4nhiti’, vassihkam xas ’tipma‘n- hit’. Vura tapuné-cyinké‘ta, tusakri-vha’. Vura ’u;m tapu- né‘cytnké‘ta, vura nik ’u;m nu- TOBACCO AMONG THE 229 KARUK INDIANS say they do not get sore throats that way. When they rest, they smoke, they pass the pipes around. But the doctor smokes her own pipe, nobody else’s, she just smokes her pipe alone. (HOW MRS. HOODLEY CURED A SICK PERSON) She nodded her head over me (circumlocution for she sucked me) two evenings. ‘There were lots of people in the house. She had on a feather cape, and she was vizored with feathers. When she started to sing, they all would sing. No person who is not painted can stay in the house. They all dot their faces with black, a black dot is put on each cheek of each person. The up- river doctors doctor at night, but our people doctor through the day; only in a bad case do our people suck at night. She said: ‘‘They had deviled him [that dead person], whom you took care of [before he died], you never will be good again in your chest [gesture]. Whenever you get sick again, the pain will rise up again. That pain is: the one that is going to kill you. It is getting hard inside. It [the pain] is tied up with spit. It has a mouth, and its mouth is to your back. I can not pull it out. It is hard [to take out]. I can not put that out, I can only help a 6 The following text, dictated by Imk’anvan, describes how she was doctored by ’Icra-mhirak V4é’ara’*r, Mrs. Hoodley, the use o! the tobacco pipe being a prominent feature. 230 pipearavrik’4’anammahatche’’c. Vura ’uzm_ puw’ararakthaharsa, vura ’u:m ’apxanti-tck”’tha’.” Xas ’upitti’: “Va; ’uzm vura ni’4°- punmuti pa’arattanv ik’é-nné- tiha’*k, va; ’uzm vura ni’A‘pin- muti ’4vahkam. Su?’uzm yi: va; ’u:m vura tapuna’a4‘punmara.”’ Karixas napatimku”™, ké-vira napatimku”™. Karixas tu’é-6ricuk pamwthra’*m. Karixas tuhé’*r. Karixas ne‘hyaktri‘hva pamu’th- ra’*m, ‘’upakuri-hvuti’, ’wi-hti’. Va; vura yittcakanitc po‘hyaék- kuti’, k6‘mahite vura po‘kkéna- vavaéti’ po‘hra‘m. Patcim upic- yu nké-vicaha’”*k, va; kari pat6é-- k*i-kva’. Vura pusu? ’uyfinvara- tihara ’apm4'n, ’uhram’éi‘m muk*- ite vura t6‘pmanha’. Vura puva- ramahara pamu’thra’*m. Kuyra‘kkan pané-hyakkurihat pananidva’*y, ’axvik kAtu, vura pupuxx*itchara vura, tcaka- ite k*unic. Karixas patdé-kYi-k- va’. Viri patupicyti‘nkiv poch- ram, yatik pa’a‘x ’utakkararihvic po‘hnamippanite. Kikku;m vura taxxAnnahicite tupihé’’r. Tcémyateva pochérati pom- mAé‘htiha:k pa’arattan’va. Kunipitti pakkaruk va’émca puhitiha:nhara patumké-ttihap, po‘hra:m kite kunic vura paku- nihri-vti’ vira teémyateva kite pakunpihérati’, va; vura_ kite pakunkupitti’, kuntattuycuruti {-0k’amii"k payikkihatr. 7 Or po‘kké-nAvasti, as it rocks. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 little bit. It is not Indian sick- ness, it is White man sickness.” Then she said: “‘I know if the pains are paining you, I know on the exterior, I do not know far 45)” Then she sucked me, she sucked me all over. Then she took out her pipe. Then she smoked. Then she stood the pipe on me [bowl against my skin], she was singing, she was dancing, too. She pressed it on in one place, rocking it a little. Every time when she took it [the pipe] away [from my skin], then she inhaled with a noise. She did not put it into her mouth, she just held her mouth close to the pipe. She did not have a very long pipe. Three different places she stood it on my chest, and on my head [on my forehead], too, not hard, just gently [on my head]. Then she inhaled with a noise. ‘Then when she took the pipe away, blood was hanging on the end of that pipe. Then after a while she smoked again. She keeps smoking every little while as long as she sees the pain in there. They say that the upriver doc- tors do not suck much; they use rather the pipe, every once in a while they take a smoke; that is all the way they do, with a [condor feather] they brush the sick per- son off. XV. Pahfit papiricfané‘kyava‘n- sa piccizp kunkupamutpi-é- vahiti pehé-raha’, pa’annav karix4s kuniky4'tti’ ’Avansas mit kite kinic pa’ané‘ky4vansa’, kina vura ’uzm payém va; taptffa’t, takunpérunpaffip. Payém vura ni k¥4*kkum ’asiktava:nsa takun- sim, ’asiktavanrané‘ky4va-nsa’. Xutexutckéssar! va; mit yé'c- ci'p. Kunipitti ’Akramanrahu,? karu vura nik ’wittapti’. Pa’ara to-kktha”*k, va; kari takun- pikya:;r pa’ané‘ky4va’n. Va; vura kari piccizp vura takun?é’®. Kari vura ptv ikyav pa’4nnav kari vura takun?é’®. ’[@apaetiv- rin va; vura k6; pa’iccavsip. Hari ’itrahyar fitax. Pa’apxan- tinnihite vé-ttak kunfivyihuk va; kar itrahyar ’icptk vira takunriccavsip. | Patakunpikya‘ha;k pa’ané-k- yava’*n, kari mah?i-tnihate vura tuvé-‘tam, to-ky4r pamuppitic, maruk vura ké:‘kk4ninay to-k- ya’*r, tu’apimpi‘é6var pamuppirtic. Xas twippak, ’us4nviti pamup- piric. Paké; ’u’4:pinmuti va; pamuppitic, va; ké; to-psaruk, tahpu’s, karu h4-r icvitip, kaéru ’akravsi’'p, karu ’akvitti’'p, karu vicvankuha’an’nav, karu hari kusrippan, pak6é: ’u’4:punmut?’, va: k6; ’u’thyanaké-vic. Ké-- vara paké; muppitic va; k6; ’u’i- (HOW THE STEAMING DOCTORS THROW TOBACCO AROUND BE- FORE THEY FIX THEIR MEDI- CINE) It used to be mostly men that were steaming doctors, but now there are no more of them, they all died off. There are now still some women left, some woman steaming doctors. Sandy Bar Bob was the best one. They say that Sandy Bar Jim knows how, too. When somebody is sick, then they send for the steaming doctor. They pay himfirst. Be- fore he makes the medicine, they pay him. One string [of the kind of dentalia called piéviva] is his doctor fee. Sometimes 10 wood- pecker heads. After the Whites came they have started to fee him $10. When they get the steaming doctor, he goes early in the morn- ing, he goes to pick his herbs, all over upslope he goes to pick them, he goes to look for his herbs. Then he comes back, packing his herbs in his hands. Whatever kinds he knows, that many he brings home, the twigs of Douglas Fir, and sometimes Jeffrey Pine, and cottonwood, and alder, and vicvankuha’4n’nav [fern sp.], and sometimes ma- drone, as many as he knows 1 Me. having his head hair like a nest, referring to his slightly curly hair. > Mg. he walks as if going to war. 231 232 patsiro‘ti ’itecAammahite pa’Ap- ti’k va: ’u;m h&-r ify4-virava patti-ppitcasha”*k.? ‘I'm vura té6‘psimkir pamup- pitic, paméruk tu’ippakaha’*k, 7imnd:k pusé‘mfirtktihara. Pa- ktsra ’arvannihitc to‘kré-ha’*k, kari po‘ky4‘tti pa’4n’nav. ’Asip- pizt po‘kyé-ramti’, papuva’Assip- hahiti’. Pakuhitihan mu’ard:r va; ‘in takun?é’*®, pa’Assip. Yittcezte vura tuvénnuptk, pa’annav Viky4ttihan. Va; ku- mai paikk’am~= = ’uky4‘tti’, patuyci’p * in kunrimm’i'sti’. Karixas tu’truppuk pamu’4s- sip, pamu’anékyé‘rav.5 Vaz ki;k tu’tizv pa’Assip pamup- piric 7uta‘yhitihirak ’i-kk’arh. Va; k&:n to‘60icc pamu’assip, ’atun. Xas yidukanva vura po~- té-yhiti pappiric, payiétiva ku mappitic. Xas k4:n vura ‘i:kk’am ° pfc- ci;p ’umutpi‘6viti pa’uhipihiktcu- rappu’, ‘utci-phiti po-mutpi-6- vuti’. Piccizp k’4:n ’utayva- ratti’ pe‘héraha’, patu‘yci-prin uw akkihvana‘ti’, pedivéannén k’4ru vita, ka:n vur ’iv?i-kk’am po’ akihci-prinati pehé-raha’. Patuyci-prin ’u’4kkihvana ti’: ‘““MAa:pay pehéraha takik?ak- kihap. Tcimi_ k’anapipcarav- Tiki’, Ya's?ara teim ’u’i-kk’4m- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 [formulas for], that many he is going to pray over. All his herbs as many as there are he breaks off one limb at a time, sometimes several if they are small ones [small plants]. He leaves his herbs outside the living house, when he comes back from upslope; he does not pack it into the living house. When the sun is already some- what high, then he makes the medicine. It is a new _ bowl basket that he makes it with, a bowl basket that has never been used. The sick person’s rela- tives furnish it, that bowl basket. He goes out alone, when he makes the medicine. He makes it outside so that the mountains will see him. Then he takes his bowl basket outdoors, his steaming receptacle. He takes the bowl basket to where he left his herbs outside. He sets his bowl down there, empty. Then he lays the herbs in separate places, each kind of herb. Then outside there first he throws around the pounded up stem tobacco; he is talking as he throws it around. First he 5 He does not tie the sprigs he picks in bunches, he just carries them holding the stems grasped together in his hand. * Or patuyci‘prin. 5 Special term applied to the bowl basket used for steaming. ® Or ’i-m. 7 This is the idiom. HARRINGTON] hé’*c.8 = Teimi YA4'srara kipk’o-- himmatevi’. Tcimi k’anapipca- ravri‘ki’, patdyci‘p.”” Vura ’u;m tcimmite po‘mutpi‘évuti’. Xas_ tu’uhyandkku; pappiric ‘iteamahite. Yieea kumappiric ° picei‘te tu’fissip, va; vura ‘avpimmitce po”’axaytcakkicrihti, xakararattizkmu’'k, po’ uhya- nak6‘tti’. Xas patupuhyana- ké6-m’mar, k4ri ’dssipak to-@i-v- ram’ni. Ptiyava ’iffué yié kuna kumappiric tu’ficssip. Va; ktk- kuzm yié kuma’t‘hyan patu’uh- yanakku”. ’Assipak to-Sivramni kikku;m va’*. K6o-vira vo-ku- pékya‘hiti pamuppitic. Tcatik vira taptffa;t pappific. Xas pa’assip tupikta-msip pa’Assip, pappiric 7’ui‘fra’, Xas_ ’icca- hattizm ki:k tu’Girm, ki:k t6°k- tam’ma. Xas ’iccaha to‘tta- rivramni pamu’dssipak pamu- ’4nna’*k, Karixas va; ‘inna:k té-kta-‘m- fardk payikkihar ’ué4‘nnf-rak ’i-n- n4”k. Xas picci‘te va; t6‘tariv- k’4rava6 pa’iccaha payikkihar. Karixas patuparampdkk"ik, pic- cizp tu’icmaé pa’iccaha’. Va; muppim to‘éri-e po-‘dannitak. Karixas va; ’asémfir tuturuk- kurihva pa’dssipak. ’Imxa@dyav pato‘mttipaha:k pappitic. Xas va:s tupaéxtttap. Va; vura TOBACCO AMONG THE KARUK INDIANS 233 “spoils”? the tobacco, he is feeding the mountains and the earth, it is outside there that he is feeding the mountains from. He feeds the mountains: “Here I feed ye this smoking tobacco. Ye help me, Human is going to go outside. Feel ye sorry for Human! Ye help me, ye moun- tains.”” He just throws it around a little. Then he prays over the herbs one at a time. He takes up one kind of herb first; close to his face he holds it, with both hands, as he prays over it. Then when he finishes praying over it, then he puts it in the bowl basket. Then afterwards he takes up another kind of herb. He prays a different prayer over it. Then he puts it in turn in the bowl basket. He does that same way to all his herbs. Then the herbs are through with. Then he picks up the bowl basket, with the herbs in it. Then he goes to the water, he packs it to the water. Then he puts water in his bowl basket on his medicine. Then he packs it into the house where the sick person lies in the house. Then the first thing he makes the sick person drink some of that water. Then he starts in to steam him, first he makes him drink the water. He sets the bowl basket close to where he [the sick person] is lying. Then he puts hot boiling stones into that cup. It smells 8 The Ikxareyavs, when speaking of Human dying, always said tu’i-kk’am, he has gone outside [the house], instead of tu’iv, he has died. ® Or pappiric. 234 ka:n ’Gkri’!, ’Gmmu'sti’. Patéd-m- sip,’ yié kuna to‘pturuktrihva’. ’T8asippa; vo‘paramptkkikti pa- yikkihar, va, po‘paramptkkik’- arati pa’ipa ’uhyanakk6”°t. ’I[6a- stippa; xas po‘mtu‘pti’. Pu’im- firahirurav iky4-ttihap. Xas paté‘mtup pappiric ’ikxurar, xas tuké‘ha’. Yié tumussahina‘ti pappitic, tomtup. Xas pa’4nnav patupikya’*r, xas va; to‘p&-tvad pa’ana”’a‘smt"k, va;mii‘k to-pat- vaé pa’an4’’a:s payikkihat. Xas yié kuma’iccahamti‘k takunpip- pa‘tvaé. Xas tuvé-nsip payikki- hat, papupux*ite ké-rimha’*k. Xas im tupikta-mnuipuk pamup- piric pa’ané‘ky4va’"n, pa’dssipak, tu’iccunva ’i:kk’am pappitic x4y kunmah. Xas tupi@xa’* pamu’és- sip. Xas va; vur upavikve:zc pa’Assip po‘pv4:ramaha’*k. Vaz takunpip pakktiha ké-vir upsa-n- ve’°c pa’assipak stir, pato‘pavikva pa’ Assip. Pava ké-k Pané-ky4van, pa’an- nav uky4‘ttiha’*k, ‘iccaha pu- i-ctihara’ kuyrakstippa’’. Va; kari vura tu’aramsi‘priv pappiric to‘ky4raha’*k, tapu’iccaha ’i-cti- hara. Xt:n vura kite pupAttati kuyrakstippa”, w’a‘yti’: ‘‘ Xay ’ic- caha né‘xra’, pafa-t ni’4vaha’*k.” BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 nice when the herbs get all cooked. Then he covers him [the sick person up with a blanket]. He stays there watch- ing him. If it gets cooled off, he puts some other ones [hot boiling stones] in. All day long he steams the sick person, with what he has prayed over. It takes all day long to cook it. They do not make it so hot. Then when the herbs ‘get cooked” in the evening, then he quits. The herbs look different, when they are done. Then when he finishes the medicine, then he bathes him with the medicine water, with the medicine water he bathes the sick person. Then they bathe him with other [ordi- nary| water. Then the sick per- son gets up, if he is not too sick. Then the steaming doctor packs his herbs outdoors, in the bowl basket, he hides the herbs out- side, lest people see them. Then he washes out the bowl basket. He is going to take it along with him when he goes home. They say that he is going to take all the sickness away in the bowl basket, when he packs it home with him. That kind of steaming doctor, when he makes his medicine, does not drink water for three days. From the time that he starts to go to pick the herbs, he does not drink water. He merely spoons acorn soup for three days, he is afraid ‘‘I might get thirsty if I eat anything.”’ Lit. if it becomes extinguished, said of fire. A curious extension of the verb. XVI. Pahit ’ihé-raha kunkupa- tayvarahiti pa’aktinva‘nsa’ Hari po’ 4kkunvitiha;k pa’4- rar, taya:n yidéa suppa ‘ihé-rah uptayvaratti’, payideéa kikku;m ikk’ur4: to:‘kfikkuvra”’, kikku;m va; k4:n ’ihé‘raha tutayva”r, va: pay pakunkupavé'nnaffipahitv’: “Taycip, tcimi pay nu’akki pehéraha’. Na: mahdvnik4y- a‘tchecik, tt‘ycip. ’O°k tani- ‘ahu". Vé-k nipikyd-rave:c pa- mi’aramahé‘cci’'p. | Pamikinin- na‘ccite ve'k nipiky4-rave’*c.” Pehé:raha’uhippi’, va; mit pa- kuntayvarattihat, hari mit vur ihé-raha’. Payém vura pa’ap- xanti‘tc?rihé-raha’ patakuntay4v- ratti’. HUNTERS ‘‘SPOIL”’ TOBACCO) (HOW Sometimes when a person is hunting he throws tobacco around many times in one day, whenever he gets to the top of a ridge, he throws tobacco there again, he prays thus: ‘“‘Mountain, I will feed thee this tobacco. Mayst thou be glad to see me coming, mountain. I am coming here. I am about to obtain thy best child. Thy pet I am about to obtain.” It was stem tobacco that they used to throw around, sometimes leaf tobacco. Nowadays it is the White man tobacco that they throw around. 1. Yi6ea pakkuri po‘pivdyrink’iti pahé-t pehé-raha kunkupe‘p- tayvaratti pakun?akkunvutiha’*k (SONG TELLING HOW HUNTERS THROW TOBACCO AROUND) The following kick-dance song tells of a hunter throwing tobacco: "Itahara'n vira ‘Thé-‘rah uptayvaratti 'Tk’am vavunayviteva’*n ’i-yA. He spills [=prays and throws around] tobacco 10 times, he who is walking around outside [=the hunter]. 235 XVII. Patcirixxu"s, pahi‘t mit k’4ru vura kunkupe‘hré-hitihat Teirixxu;s ’u;m vura piivic- tunvéttcas.2 Kartim?rin?rirahiv kunfhri‘vti’,! karu vura Panam- nik?irahiv, karu vura karuk?ira- hiv va; karu k4:n vura kunihrii‘v- ti patcirixxu’”s, karu vura pasa- rukramku;f? takuniky4-‘ha’”*k, ku- nihrai-‘vti va; patcirixuspt‘vic. Va; vura kite tafirapuhpi-vic- tunvé-ttcas. Xé-hva:s k4ru ’i;m vura yié, xé-hva:s ’uzm ’uhram- pu‘vic. Vikk’apuhak vitira su? ’umahya-nnahiti’. ‘Itrahyar patcirix’uspfi-vic va: viri va; ’axyarava kuniky4tti pa- ’uhippi’, Kartimrin pakunricri-m- tiha*k, pata’ifutctimitcsippa: pvah kuniky4-tti m4tuk, ’inki- ra’ahifam. Xas va; kunmitpi:6- vuti k’4:n pa’ahiramtizm pa- ‘uhippi’, pakunvé-nnéfiptiha’*k. "Itrahyar patcirixx’u;s ké-ka- ninay vura va; kunfhri-vti’, va: vura ’ata kite k’4:n ’itné-ppite kunihrt-vti patcirixx’u:s pasa- rukramku;f takuniky4‘ha’*k, va; ka:n ’Amé‘ky4-ram ’itré-p papt-- victunvé'ttcas yié@a puvick’4-m- mak kunm4hya‘nnati su?.? (THE TCIRIXXUS, AND WHAT THEY DID WITH THEM) Tcirixxus are littlesacks. They use them at the Katimin new year ceremony, and at the Orleans new year ceremony, and at the up- river new year ceremony, they use the tcirixxus there, too, and when they make the downslope smoke they use the tcirixxus sacks. They are nothing but little buckskin sacks. A xehvas is different, a xehvas is a pipe sack. They are kept in a vikk’apu. They fill 10 tcirixxus sacks with stem tobacco on the last day of the Katimin target shooting when they make the fire upslope at Inkir fireplace. Then they throw around the stem tobacco there by the fireplace, while they pray. They use 10 everywhere except only 5 tcirixxus at the downriver smoke, there at Amekyaram they put 5 little sacks into one big sack. 1 For detailed description of the use of tcirixxus at the Katimin new year ceremony see pp. 245-247. ? Referring to the Yutimin spring salmon ceremony. 3 Models of the large and small tcirixxu’'s sacks used at the spring salmon ceremony were made by Mrs. Mary Ike, and are shown in Pl; 36. The large sack has a drawstring: ’upté-ntciccarahiti vasta- tan, it draws together with a thong, 236 it HARRINGTON] Patcirixxu;s takunikyd-ha’*k, si?kam kunikri:pti’, ’ippamt’"k, pavura paxé‘hva:s kunkupé‘krup- pahiti’. Karixas yiééukamkam takunpti‘vrin patakunpikya-ra- ha’*k, Karixas ’ipanni‘te vast4ran ta- kunikri-pka’, va; mt: kunipkic- cape’°c. Karixas pakunvé‘nnffiptiha’*k, va: takunpipput, pa’uhippi kun- mutpi‘dvuti’. 1. Pahfé:t Ku;f** ’ukup4ppi-fk’u- na‘hanik pala?tim?inye ‘ripax- vurhsa’, pamuppakkuri tcirix- XxUu;s ’upivuyri‘mk’ utihanik ig ’Ukni-. ’Ata hariva kun?ara- rahiti’. Tazy vavan vura va; ka:n pa- 7fappi‘ttiteas. Nas uzmkun vira va; kunkupitti’, “imm’4;n kuk- ku:m pakunrai-pvan’va, Marti- cram. Tcavura pénpay ’i04:n kuma kati te‘kxurar va; k&a;:n takunpavyihié, pamukun?atim- nampi‘m’matc.* Ta’ip kdé-vura pamukun’attiv ’axyar kunikyd- vot, tap k’4:n kunipvumnic- eri‘hyat pamukun?fattiv. Tcimi kunpAvyihcipre'vic, takunk4riha pakunkupap4vyihciprehe’*c.® Xas maruk kunitra:tti’. Tcimax- may maéaruk ’aficnihany4‘matc ’wihun’ni. Vura uzm y4'mate pa’aficnihan’nitec, tupanvaya‘tc- —=+hé’’n. Pura:n takunippé’*r: ‘’If -y&matcite pamm4ruk ta’ihunni- han.” Tcavura p&npay vura 9 TOBACCO AMONG THE KARUK INDIANS Dad When they make a tcirixxus, they sew it wrong side out, with sinew; they sew it the same way as they do the pipe sack. Then they turn it right side out when they finish making it. Then they sew a thong at the top to tie it up with. Then when they pray, they open them up, they throw the stem tobacco around. (HOW SKUNK SHOT THE KATIMIN MAIDENS, HOW SKUNK MEN- TIONED TCIRIXXUS IN HIS SONG) Ukni. They were living [there]. There were many girls there. What they were doing was just going out to dig roots every day, at Maticram. Then later on one evening they were sitting there, by their pack baskets. They had already filled all their pack bas- kets; they had put their pack baskets in a row. They were about to start home, they were already fixed up how they were going to go. Then they looked upslope. Behold from upslope there came a good-looking danc- ing youth. He was good-looking, that youth; he was all painted up. They said to each other: ‘“‘He is nice-looking, that one who danced down.’ Then after a while he danced downslope a little closer, 8a Western Spotted Skunk, Spilogale phenax Merriam, also called tcinnim and tcinimk’a’*m (-ka’*m, big). 4 They were just resting from making their loads. 5 Referring to their loads being made up, ready to pack. 63044°—32 18 238 ta’i‘mmukite po’ f{hinnihti’, po~- fivtapti’. Fa-t ktimic ® ’umsiva- xavrinnati pamtdva’*y, kipa teantca;f pamtiéva’*y, pakunim- m’t'sti’. "Upakuri-hviti’. Song by the Skunk Kiuifan Pan ean Pan? Tcirixus tciri-xt's. Tcavura pay k*’é‘mahitce xas ’a.v utcyirunni-hvana’. KaArixas kun t6-tic, pa’ifappittiteas, ké-v ikpihan pamtppif. Karixas kun- puffa‘thina’. Karixas kti:k ’ts- ka‘kma’, pa’4ttimnam ’uvimni'n- nérak ki:k ’Gska-kma’. Ta’it- tam ’4run ’uky4-vé-hé:n pamu- kunrattiv. Kunikrittuv pa’ifap- pittitcas, takunptffa:thina’, ta- kunimyfi‘mnihina: pappif. Xas upi6vAssip. Tceavura padnpay ka‘kkum takunpimtav. Tcavura pinpay kévira takunpimtav. Yanava ké-viira ta’A4run pamu- kunrattiv. Xas kunpAvyi-cip. AtimnamPannunite kunpaticcizp. Xas s4ruk kunpihmarun’ni. Xas kunpavyihma’, saruk, pa- mukunfikrivra’*m. Maktnki:t K6-va kun?ara-rahiti’. Xas yiee upi‘p: “Puffa: pananutayi’'6. Maruk ’aficnihanite u’fhun- nihat. Viri va; ’in takinyav4yi'p- va’. Xas vura hit va: vura pakininniccahe’*n, ptixay vira kinmfhe’*n. Va; vura ka4rixas nupmahénko”’n, panupiftksi’'p. Yanava taptffa:t pananutdyi’'0. Ip k’inpifk¥o’°t. Vira ’uzm ké-mic.”” Xas pamuktnki;t ’up- 6 Lit. like something. 7 This line has no meaning. BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 dancing the war dance. His front side shone up bright, it was so white, as they were looking. He was singing. Song by the Skunk Kii‘fan ?an Pan Pan? Tobacco sack, tobacco sack. Then when there close he breathed on their faces. Then the girls all fell over, his poison was so strong. They fainted. Then the skunk jumped over toward there, toward where the pack baskets were sitting. Then he emptied all their pack baskets. The girls were lying in a pile; they had fainted, they were giddy from the poison. Then he put the load on his back. Then after a while some girls came to. Then all came to. Behold they saw that all their pack baskets were empty. Then they went home. They were packing back empty baskets. Then they got home, downslope, to their living house. They lived with their grandmother. Then one said: ‘‘Our cacomites are all gone. A boy danced down from up on the hill. He took them away from us. We do not know what he did to us, we | never even saw what he did to us. We did not feel it until we got | up again on our legs. Behold | our cacomites were all gone. He poisoned us. He was venom- | HARRINGTON] pi‘p: ‘‘Vanik, manik tani’a:pun’- ma, Ka. Manik niky4-vic pa- kukupé-kk’arahe’’c.”’ Karixas ‘ikya v6‘hx4ta. Xas uppi'p: “Ma:pay, pakikku;m uppihtn- niha’”*k, vékpaymt‘k ku-krik- kuvare’’c.”’ Xas kukkuzm _ po:ssippa‘ha’, kikku;m kunivyi‘heip, kun?i-p- vanva kukk”"m. Mah/ri-tnihate kikku;m kunivyi‘heip. Tcavura ktikku:;m tazy takun?i-pvana’. Teavuira kikku;m takunvumnic- rihva pamukuntayi’'@. Tcimax- may k*ikku:;m méruk wu’ihun’ni. Teavura ta’i‘mmukite. ’Upa- kuri-hviati’. Song by the Skunk Kiucvfan ran Pan Pan 8 Tcirixus tciri-xt's Karixas ta’ittam kikku;m ’utc- yirtnnihé:n ’4-v. Xas yiééa tu- puffatha’. Xas yidé u’arihcip. Pa’ipa uw’4rihcipre‘nhat, karuma vo”’avikvuti pavo‘hxata. Ta’it- tam vo‘krikktvarahe:n pav6:h- x4rahmia"k.® Yo 'taknihun’ni. YAss4ruk utéknihun’ni. Karixas kunpaticci’'p pamukuntayi’'6,kun- paticci'p, takun?4-tcitchina’®. Xas sfruk kunpAavyi-hma p4mu- kunfikrivra’*m. Xas_ kunpi‘p: “Tanupiyk’aravar. Hinupa va; ‘in pakinyavaéyyi-‘pvutihanik.” 4 . Jean ? 4 ami Jeeta | Piya va; ’uzm ’uktphan’nik. Kaf. Va; vira k&4:n piricri:k TOBACCO AMONG THE KARUK INDIANS 239 ous.” Then their grandmother said: ‘“‘Surely, I know, it is Skunk. I will make something so you can kill him.” Then she made a long digging stick. Then she said: ‘‘ Here, if ever he dances downslope again, ye must stick him with this.” Then when morning came, they all went again, they went again to dig roots. They went early in the morning. They dug lots again. Then again they set in a row their loads of cacomites. Then all at once from upslope he danced down again. Then he came closer. He was singing. Song by the Skunk Ku-fan fan Pan Pan & Tobacco sack, tobacco sack. Then he again poisoned their faces. Then one of them fainted. But one of them jumped up. The one who had jumped up, she had the digging stick in her hand. Then she stuck him through with the long digging- stick. He rolled downslope. Downslope he rolled. Then they put their loads of cacomites back on their backs, they were so glad. Then they got back downslope to their living house. Then they said: ‘We finished him. He is the one that always did take it away from us.” That is the way he did, Skunk. He went into the brush there. *'This line has no meaning. ° Behind. 240 ’uv6ntakrahanik. Va; vura k4:n ’upké-vierihanik.’© Viri va; ’uzm vura payé‘m kar imxaéakké’*m, pamtppil. Karu va; kum4’i’i pakkatca’i‘mite ’u’Ahécti’, ku- niykk*’aranik pikv4hahirak, vé-h- mt‘k kunikrikkivaranik ’afup- teitax. 7Ikxaram xas uvura‘y- vuti payvahe’*m. ’U’A-ptinmuti vuira pa’uzm tcaka’i‘m’mite ’u’4‘- pinmuti vira patcé:te kuni‘k- kYare’’c, pa’itm ’uvirayvutiha:k suppa‘hak. Kari vari vir urd-d- vuti’. Kup4annakanakana. Kut;f ’uktipha-nnik. Viri ’Axpuzm ’in pa’afupteriax kunikrikkivara- nik. ’U:mkun va: paye-ripax- vivhsahanik, “Axpu’’m. Viri va: ’-u:mkun pakunktpha:n’nik. ’Uzmkun Kartimrinrifappi‘ttcas- hanik. Tcémya;te ’ik vir Icya't ’im- cinna‘vic. Naniv4ssi virav e’ki- niyaé’*tc. Tcémya;te ‘ik vira ’Ataytcukkinate ’1’i‘nntprave’®c. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 He was metamorphosed there. And it smells yet, his poison does. — That is why he walks slow, | because they fought him in story | times, because they stuck him | through behind with a digging | stick. He travels around nights | now. He knows that he is slow, | he knows that they can easily | kill him if he goes abroad by | day. He is afraid yet. KupiiindiinikamivcSieniceleth | thus. And Meadow Mice stuck him through. They were girls, | And that is the way they did. They were Kati- | Meadow Mice. min girls, Shine early, Spring Salmon, | hither upriver. My back is | straight. Grow early, Spring | Cacomite. | 1 To become the modern animal. XVIII. Pahé-t kunkupe‘hré-hiti pehé-‘raha pa’frahivha’*k (HOW THEY USE TOBACCO IN THE NEW YEAR CEREMONY) To understand the following texts on the use of tobacco in the New Year ceremony, we shall give here the briefest outline of this ceremony, complete texts on which have been obtained and will be presented as a separate publication. The ceremony was held at only three places: At Innam (at the mouth of Clear Creek), at Katimin, and at Orleans. It consisted everywhere of two sections: the ’icriv, or target shooting, a 10-day fire-kindling and target-shooting ceremony, during which the medicine man goes upslope each day to kindle fire at a different fireplace, followed by a crowd of men and boys who shoot arrows at targets as they go up and who reach the fireplace after he has kindled the fire and has started down the hill; and the ’irahiv, the culmination of the ceremony, which consists of a vigil of the medicine man by a sand pile called yiixpi’'t during the night of the tenth day and festivities on the eleventh day, ending when they stop dancing the deerskin dance at sundown on the eleventh day. The medicine man remains in the sweathouse for 5 nights after the the night spent at the yuxpi’'t (for 10 nights if he is officiating for the first time), but these additional days are not included in the period known as ’irahiv, which consists only of one night and the following day. The ceremony is held at Innam starting 10 days before the disap- pearance of the August moon, and a month later simultaneously at Katimin and Orleans, starting 10 days before the disappearance of the September moon. The night when the ’irahiv starts is the last night that the moon is visible; the medicine man sees the moon for the last time as he goes back to the sweathouse after his night of vigil at the yuxpi’'t. Those officiating in the ceremony are the fatavé-nna’*n or ‘‘medi- cine man’”’; the ’imtssa’*n, or “helper”; the ’icriva-nsa’, or target shooters; the kix4hansa’, or boy singe-ers of brush; the ’ikyAva‘nsa’, or two maiden assistants of the medicine man; and the ko-pitxarih- va‘nsa’, the officers of the preceding year, who have their separate fire near the yixpi’'t fire during the night of the ’irahiv. There are always several men who can function as medicine man and the same man did not usually officiate for any considerable number of years, but there was interchanging. The purpose of the ceremony is for the refixing of the world for another year, and from the Indian expression for this, ’ifivéa‘nné-n 241 242 BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 ’upiky4‘vic, he [the fatavé-nn’*n] is going to refix the world, comes the term pikyavish, the name of the ceremony current locally among the Whites. 1. Pafatavé-‘nna:n pahi‘t ’ukupa- ’6-Otihahiti hitiha:n pamu- "tihra’*m Vura va, kunxakka‘nhiti pa- ’uhra'm pafatavé'nna’n.' Pu’é-6- tihara pamuvikk’apuhak pamu- ‘Ghra’*m, tik’an vura po’é-6ti pamu’thra’*m, ké-‘kaninay vura paki:k ’wfiz:mmiuti va; vur ti- kYan u’é-6ti pamu’thra”*m._ Hiti- ha:n vura po’é-6ti’. ’Tnnd-k patu’ippavar va; vur wé6ti pamu’thra’*m, muppim to‘éearic pati’av. Xas ’i:zm ta- kunrihyiv: ‘Xay fazt ’ixx"ak, fatavénna:n ’a:s tu’ic.” ’A ‘pun to-d0aric ? patcim up4't- vé-caha”*k, pamu’thra’*m. Pa- musittcakvutvar karu ’4-pun t6°6- ficcr’. Xas pa’ais tuvakku- ti. Xas patupippé‘tvamar, kik- kuzm to‘psittcakvitva’, kikku;m t6-ppé-‘tcip pamu’thra’#m Vura ’u:zm kuna vura ’uzm piva; ka:n ’ihé-ratihata, payux- pizttak tupihyarihicriha”*k. 2. Pahfit kunkupe‘hé-rana‘hiti Kartim?fin pa’axxak tukun- niha’*k Va. kari ‘’4xxak tuktnni Kartimrin Papihné-f’U0a-nni-rak ’usri‘mti’, xas va; kari picci;p pa’i-crihra:m takunivyi‘hmaha’*k, karix4s ’azh takunikyav. Va; pa- kunkupafw’iccahiti va: ’uzm pti- (HOW THE FATAVENNAN ALWAYS CARRIES HIS PIPE WITH HIM) The fatavennan just goes with his pipe. He does not carry his pipe in his basketry sack, in his hand he carries it; everywhere he goes he carries his pipe in his hand. He never lets go of it. When he goes over to eat in the cook house he carries it; he lays it down by him when he eats. Then they holler outside: ‘Let there be no noise, the fatavennan is eating.” He sets his pipe on the ground when he is going to bathe. He puts his belt on the ground too. Then he goes into the water. Then when he comes out, he puts on his belt again, he picks up his pipe again. But he does not smoke when he stands by the yixpi''t. (HOW THEY SMOKE AT KATIMIN ON THE SECOND DAY OF THE TAR- GET-SHOOTING CEREMONY) On the second day [of the ’icriv ceremony] at Katimin when they target shoot at Pihné-f U4 -nni-- tak, first when they get there, they make a fire. They believe there will not be such a big snow ee "The medicine man in charge of the New Year ceremony. ? He lays it, does not stand it on end. HARRINGTON] tahka-mhé:cara ’icya’*v. Karixas va; ka:n k6é-vira takunihé-rana’®, hari ’itr6‘p {fk pé‘hra‘m, viri va; pura:n kun?iééi-hvuti po-hra:m, kuyrakya”’n ik hari ’ax4kya:n takunpippi‘ckiv. Ptiyava; kdé- vira takunihé-‘rana’*. Xas va: karixas patakunk6é-ha pakunihé- rana‘ti’, takunpiccunva pamu- kun?fthra:m sitcakvutvasstiruk. Karixas patakunkunfhra’*n, ta- kunfyva‘yra’®*.4 Va; vura kite k¥4:n kunivyi‘h- muti payé-‘ripaxvi‘hsa’, va: vura k4:n k6‘mmahite kunikricnti’, pura:n kun?d-nvaéti’.® Pakun- pihé:ramaraha:k pa’4vansas, kari- xas ik kunpihmarunnihe;:c paye-- ripaxvi‘hsa’. Karixas pa’dvansas patakunkunihra‘nnaha’*k, va; kari va; payeripaxvuchsa takun- pip: ‘“Mava. takuniyva‘yra’*.”’ Stiva takunpi'p: ‘‘ Hiéduk hieeuk.” Takuniyva‘yra’”*. Va; kari paye- ripaxvu‘hsa takunpihmarun’ni.® Va; picci‘te kunimm’t'sti pata- kunkunfhra’*n, Séruk takun- pihmarun’ni, takunpa‘tvan’va. Karixas i kunrave’’c. ’Avakka:m takunpikyay. Va; kari vura takunfav patakunpippa-tvamar. Va, kari pa’Avansas patakun- pavythukaha”*k, patakunpicri-c- riha’*k,’ ’uzmkun karu_ takun- pi‘tvana’™, karixas patakunrav ’u:zmkun kafu. Pava; kariha:k pe‘crivahivha”*k, ’itcd:nite vura kun?a‘mti’. TOBACCO AMONG THE KARUK INDIANS 243 in the winter time. Then they all take a smoke, sometimes there are five pipes there, they pass them to each other, they take two or three puffs each. Behold, they all smoke. Then when they are through, they put their pipes away under their, belts. Then they shoot as they go upslope; they are “spilling in upslope direction.” The girls only go that far, they wait there a little while, they paint each other. When the men get through smoking, then the girls all run back down- slope. ‘Then when the men start to go shooting along up, then the girls say: ‘‘I see, they are spilling in upslope direction.’”’ They hear them say ‘‘hié6uk hiééuk.”” They are spilling in upslope direction. Then the girls all run back down- slope. They watch when they [the men] first start in to shoot along up. They ail run back downslope, they go and bathe. Then they eat. They fix a big feed. They eat when they fin- ish bathing. Then whenever the men-folks come back, after they come back from the target shoot- ing, they also bathe, and then they eat, too. At that time, the time of the target shooting, they eat only once [a day]. ? Their belts are all that they have on. * Referring to ‘spilling up” their arrows, i. e., shooting them. 5 The girls of course do not smoke. ° They have eaten no breakfast. 7 This is the old term for coming back down from target shooting. This form of the verb is used of this act in the New Year ceremony only. 244 3. Pahé‘t mit kunkupittihat éh- fahakkuv kumastippa’® Patcim u’fré:caha’*k, patcim upikya ré-caha;k pafatavé-nna’*n, (itahara sippa uky4-tti’, ’avip- pux po‘kya‘tti’, ’itcA:nite vir ’u- "amti 7ikxirat), ’4xxak ustippa-- ha ® ’uké6‘he’’e viri va; kari pe-- hé-raha ’uvé-‘nnarati’, pa’uzh ° ’u- "ahakimti’. Viri va: pdé-‘dvi-yti ’uhrahakkuv pastippa’. ’As ka:n ’dkri?!, ’Uhtayvarara’*m,?° virl va; ka:n ’4vahkam takun- 6i-vtak pa’uh"ippi’, mah?i:t ta- kunéi-vtak kan. X4s va; tu- "ahakkuv pafatavénna’n. ’U- vé-nnati vura po’ dhakkumti pe- hé-raha’ hitihan vuta. Va: ké:n su? to‘00i-vramni vikk’apu- hak patu’tcssip. Karixas tu- *ahu”. Maruk ’azh té‘ky4r pa’ahiram’mak. Méruk to-nn4.. Wikk’ap usktruhti’. Xas pam- maruk ’a:h té‘ky4’*r. Kartimrin karu vira va; kun- kupitti’? pamitva kunkupittihat Panamni’'k, va; karu vtra va: ka:n kunkupitti kah?inna’*m, va: karu vura ka:n va; yié0a stippa: "U0vu'yti ’uhrahakkuy. Pa’as Kartim?in va; k4:n pé‘kri; Ka- rukra‘ssak |! mukk4‘m. 8 On the eighth day. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 H (HOW THEY USED TO DO ON THE DAY [CALLED] ‘“‘GOING TOWARD TOBACCO’’) When the New Year ceremony is about to take place, when the fatavennan is about to finish his work (he works 10 days, working without eating, he eats just one meal evenings), two days before he gets through, he prays over tobacco, he goes to- ward tobacco. They call that day “‘the going toward tobacco.” There is a rock there, and they put on top of it there the tobacco stems, in the early morning they put them on there. Then the fatavennan goes toward it. He keeps praying all the time that he is walking toward the tobacco. He puts it in his wikk’apu when he picks it up. Then he goes on. He makes a fire upslope at the fireplace [of that day]. He goes upslope. He is packing his wikk’apu. Then he makes a fire upslope. At Katimin they do the same as they did at Orleans, and they do the same upriver at Clear Creek, one day there, too, is called ‘‘going toward tobacco.” The rock at Katimin is just upslope of Karukassak. .° Old ceremonial name of tobacco, here volunteered. The word is scarcely ever used nowadays. 0 Mg. where they spoil (i. e. pray and throw) tobacco. The rock and place are a little toward Georgie Orcutt’s house from the Orleans schoolhouse. "The rock at Katimin spring. The rock at Katimin is called ’"Uhfi-crihra’*m, mg. where they put tobacco on. HARRINGTON] 4. Pahéi‘t kunkupitti pata’ifutcti- mitcsippa pe‘criv Kartim?i’'n Pa’ifutctimitesippa’ pa’azh upiky4‘tti pafatavé-‘nna’*n, itaha- rappt‘vic tu’A:pha’, tcirixxu”s. Pamuvikk’apihak st? tum4h- yan. Va; picci‘te ’ukupitti ’ik- mahatcra:m tuv6nnupuk. K4- ruk?a‘ssak té:ppa-tvar. "Uhra:m wWéOti tikk’an. ’As ti:mite to-00Aricri paté‘pa-tvaha”*k. Xas imna:k vura va; patu’ippak to-pv6nftrtk vénnatam. Ku- nikrinti vura ‘inndik. Xas takunkiffar.’ K4rixas takun?a-n- ’vad, ’ikx4ramkunic takun?é-n- vad ’axktinic katu. Piccizp ’164’i:¢ vura ’a‘xktnic takuni-vituk. Ka- -Tixas 7ikx4rammt‘k takuntaptk- puk™ pamupsi; k’4ru pamutra’*x, ikxaramkunic?raé-nvahami‘k. Karu ’4;:v takunipté-ttiv’rad. Vic- va:n ’avahkan karu yidéa takun- tappukravy. Xas pamupip0aric k’aru sakriv takunikyav. Xas pamupikvas karu takunihy4ék- kuri, sakriv vira takunikyav. Xas va; patcim uvé-rame’’c, vik- kYapuhak takunm4hyan patcirix- xu'4s, ‘itaharatcirixxu’'s. TOBACCO AMONG THE KARUK INDIANS 245 (HOW THEY DO ON THE LAST DAY OF THE ’ICRIV AT KATIMIN) The last day, when the medi- cine man makes the fire, he takes along 10 sacks, teirixxus. He puts it in his basketry sack. The first thing he does is to come out of the sweathouse. He goes to bathe at Karukassak. He is packing his pipe in hishand. He puts it [the pipe] by the water when he bathes. Then when he comes back he goes into the prayer house. They [two or three men] are waiting for him inside. Then they are prompting him. Then they paint him. They paint him black and red. They first paint him all over with red. Then they transversely stripe his legs and arms with black paint. And they paint a [black] bar across his face. And they paint a [black] bar across on his belly. Then they make tight his back pug. Then they stick in his plume; they make it tight. Then when he is ready to go, they put the teirixxus into the wikk’apu '* 10 tcirixxus. #2 This verb is used of this prompting only. Two or three men are always waiting there and after the medicine man enters instruct him what to do for that day, no matter who he is or how many times he has been fatavé‘nna’*n. ‘Tinti’'n always answers them impatiently: Na; vura nik ni’A:pinmuti panik’uphé’*c, I know what to do. 8'They paint him good this noon for the paint will still be on him when he goes to the yuxpi’'t that evening, and he wears this paint all night, during the height of the ceremony. “Ct. takunxtiripha’, they stripe him lengthwise. 67. e., they tie his hair tightly into a pug at the back of his head. His hair is gathered into a pug, into which the plume is stuck, and there is a mink skin on top of his head, the whole being fastened with iris string. %a ‘The ceremonial quiver. 246 Xas ké-vira takunrittcunvana; pa’ara’*r. Yid@a ’Avansa ’im tuv6nnupuk, to-hyiv: ‘ Kik?it- tcunvana’®. Fatavénna:n tu- vatam. Kikrittcunvana’™. ’I6- yaru kard vita. Fatavénna:n tuva‘tam.” ’I6y4ruk ’uhyivk’4-n- vuti pé‘hyi‘vti’."* K6-vira tak- unfittcunvana; pa’ara’r. Pam- uktinti,v karu vura takunipciveap. Takunxus xay nuéittiv po-rik- ki-khiti’. Va; puéitti-mtihap po~- rikkikhe’’c. Pa’ara tuéittivaha’*k po rikkikho;ti, to:ppi;p: ‘‘Téni- ’A‘ksan’va, tcefimi ’a*vné-mtcak- ké’*c.”” XAs va; kunipitti patu- vo nnupik, x4nnahite vura tuta- xarappaseunati’, vénnaram ’é-ni- crupatti’'m. K4rixas ’ick’1 vura tu’Ahu”™ patuva-ram. Ma? tuv4-- ram ’ahitam, ’Inkira’ahiram Mar. ’U:m vura pAttce:te tuva-tam, pemtssa:n ’u:zm xara xas ’uvd:- ramuti’. BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 Then all the people hide. One man [of the prompters] goes out- side [the cookhouse] and hollers: “Ye hide. The fatavennan is going. Ye hide. On the other side of the river, too. The fata- vennan is going.” He is holler- ing across river when he hollers. All the people hide. They stop their ears.’ They think they might hear the sound of stepping. They must not hear the sound of stepping. If one would hear the sound of his slow striding, he says: “I am going to have an accident, my face will be burned.” They say that when he comes out he strides around for a while out- side of the door of the cookhouse. Then swiftly he walks when he leaves. He goes to the Ma fire- place, to the fireplace at Inkir [called] Ma. He sets out alone, the helper sets out later. 16 The people of Katimin used all to leave their houses at the begin- ning of the New Year ceremony and camp under the bank at the edge of the river during the 10 days. They claimed that anyone who would stay in the houses at that time would not live long. The result was that much drying salmon used to rot in the houses during these 10 days and be lost. They are permitted to enter the houses for the purpose of making a fire for drying the fish, but are careless about attending to this and much of it spoils. Only those men in the sweathouse with the fatavennan are permitted to remain in the rancheria. That is why the crier faces across river direction, toward the people encamped on the hither bank and those on the Ishipishrihak side. 16a The ears are stopped by inserting forefingers in ear holes tightly, pinching with the thumb the lower part of the external ear against the forefinger, and often in addition pressing the whole fisted hand against the ear. This effectually closes the ears to the sound of the fatavennan striding and stamping. ’Utaxarappaéunati’, he strides. ’Uxaprikicri‘hvuti’, he stamps. ’Urikkikho;ti’, there is a sound of slow striding or stamping. ’Urikri-khiti’, there is a sound of stepping or walking. | HARRINGTON] Xas patu’Givm, va; vuira kari tuvé’*n, papicci‘te ’ahiram tuvaé- ram’ni. Xas pa’ahiramtizm vura yav to‘kyav. Tutatuycunaya‘tc- ha’.” Ké-terizk tirihrizk vura patutattuycur. Paktha = yi;v -uptatiyuti’. Va: mk4é:n po'vénnati po-tattiyctrtti’, sur po-xxtti’. Viri va; ka:n karu pe*hé-raha po‘tayvarati ’ahiramti’'m, pe‘hé-- rahatcirixxu”s. pe‘hé-raha po- mtitpi-éviti’. Tcimitcmahite vura po‘mutpi‘évuti’. Pattuycip va; ’u:m té-cite ’Akkihti pe-hé-raha’, satimruzy karu vur w’4kkihti’. Va; vira té-ffi:pha pe-taharatci- rixxus, po‘vénnati’. Ka4rix4s va; pavastaranpu‘vicrarunsa to"p- méhyan vikk’apuhak, patcirix- uspt‘vic ta’4runsa’. Kari picci‘te pe‘krivkir kuna to-ptd‘triprav, va; k4:n ’upit.cip- ninank6‘ttihe:c passtrikkurihak pa’ahupfikrittu’, po‘kritumsipriv- ti pa’4hup. Tcemyatcva vo-pim- m’u‘stihé:c pattucycip. Stiva tapu’imtaran4mhitihara pattu‘y- cip, suva tapum4‘htihata, kari xas ik ’uké-he:c pa’A4hup ’uky4't- t’. Vur ’u’4‘ptinmuti pak4é:n ’upta‘triprave’’c, piccizp takun- fikeippi’. Va; vura kite k’4:n pastriktri kuniky4-tti yittca- kanite ké-vira kumah4rinay. Xas ’u:m vura tu’irip pafa- tavénna’*n, vuru ’uméchiti’, ’u- ’a.pinmuti pakin takunikectppi picci'p. ’Ahupmf-k vura tu’ifip. ’"A‘pun twiripk’it. Va: k&:n sue t6-pmah perkrivkir. Va; vura ka:n té6‘psa-mkir pastrik- TOBACCO AMONG THE KARUK INDIANS 247 Then when he gets there, he prays, when he first enters the fireplace ground. Then he makes the place about the fire clean. Hesweeps it up good. Hesweeps a big wide place. He is sweeping disease afar. That is the place where he prays, when he sweeps, thinking it inside [not speaking it with his mouth]. He also throws around tobacco there by the fireplace, the teirixxus sacks of tobacco; he throws the tobacco around. He throws it around a little at a time. He feeds the tobacco mostly to Medicine Mountain; he also feeds to Lower Mountain. He uses up 10 tcirixxus sacks of tobacco as he prays. Then he puts the empty buckskin sacks back into the wikk’apu, the tcirixxus sacks already empty. Then he digs up the disk seat; he will need to be looking from that hole at the woodpile as he is piling up the wood. He will be looking every little while toward the mountain. When the moun- tain is no longer visible, when he can not see it any more, then he will stop fixing the wood. He knows where to dig; they show him first. They make the pit just there at that one place every year. Then the fatavennan digs; he has seen it; he knows the place; they have shown him before. He digs it with a stick. He digs down in the ground. He finds that disk seat there. He leaves it in the hole. He is going to sit cif Oy Tutaxyasunaya-tcha’. 248 trihak. Va; k4a:n po‘kéimtdaki- crihe:c pastrtkutrihak. Karixas pa’ahup té‘kyav, to’krittuvic pa- shup. ’U:zm vura va; kaé;:n piceizp tupikya-ranik k&-kkum pa’4hup, ’axakya:n ka:n w’ip- pahé‘savanik, pa’Ahup k4é:n ’up- sa‘mkiranik, p& va; kari ’tyi-n- kirihe’*c. Tazy té‘kyav pa’4hup. ’Ak6‘ri-pux karu vura pa’dhup ‘ukya‘tti’. Vura purafa-t ’ik- yaratihara, vura tikmiéi: kitc pukyaétti’. Sdtrukam té-krittuvic pa’ahtipka'msa’, ’Aavahkam pa- ti‘ppitcas. TcémyAtev upim- m’u'st! pattuycip, sur va; ka:n tupikri-e pe-krivkitak, maruk tupitratti’, pattucycip tupim- m’u'sti’. Po-kritttinsiprivti pa- ’ahup, stiva patu‘ycip tapum4- ‘htihata, karixas to-xxus tak6-h stiva patu'ycip tapum4-htihata. P4npay ikva xas tu’ti:zm pe- mitissa’*n. Karixas tupicarav’rik. Pafatavénna:n ’uzm vira pu- tetphitihara, tizkmi:k ’utaxy4é- dinnati po-xxutiha:k kiri f4-t uya‘ha’. ’U’thkiriti ‘ikninni- hate pe‘mtissa’”*n, pikvas withyate. Pato‘pta‘triravaha:k pe-kriv- kit, va; kari tuy4-vha to-xxus kiri tcé*mya;tc pa’azh nikyav, puxxttihara kiri x4r utaxr4ratti pastrikuri. ‘Ikya-kka:m vura po‘kya‘tti’, ’ayu’a-te ’uy4-vhiti’. Pavtra té‘mkinvarayva v4, hmt- rax vura kite ’uxxtti’: ‘‘Maté-h- xara nimyad‘htihée’’c.” ’Uky4-tti karu vura pochtatvara’*r. Va: BUREAU OF AMERICAN ETHNOLOGY (Butt. 94 on it down in the hole. Then he fixes the wood, he piles up the wood. He had already gathered some wood there previously. He had been by there twice. He had left some wood there, which he is going to burn at this time. He fixes lots of wood. He makes that wood without any ax. He has no tool, he makes it with his hands alone. He piles big sticks at the bottom, small ones on top. Every once in a while he looks at the mountain. He sits down in that hole on the seat, he looks up, he looks at the mountain. When he is piling up the wood, when he can no longer see the mountain [Medicine Mountain], then he thinks that is enough, when he can no longer see the mountain. Then after a while the helper arrives. Then he helps him. The fatavennan never speaks, with his hands he motions when- ever he wants anything done. The helper wears a mink-skin headband tied around his head, a plume is sticking up. When he digs up the disk seat, then he is in a hurry to make a fire soon; he does not want the hole to be open a long time. He works hard, because he is in a hurry. When he feels famished he just thinks all the time: “I must live long.” He makes the fire poker, too. He makes the poker at the same time when he 8 He has a 14-inch wide band of mink skin around his head. It has kitat or small ’iktakatakkahe’*n scalps sewed on its fur side as decoration. HARRINGTON] vura kari pa’ahup uky4-tti, va; karu kar uky4-tti po-htatvara’*r. ’Axxak ’wippatsuruti kusripan- Pahup pwikri-htfhata. ’Axxak ‘uky4-tti pa’4hup. Xas va; tu- piméattun’va, va; kari v4:ram tu’arihié. Va; ‘thrui-vti pa- ‘ach ’uturuy4énnati’.® Xas tuéimyuricri’, pattu-ycip ’udxtippihti hitiha:n vura. Kari- xas va; tu’A-hka pa’ahup, pa’ip ukrituvicrihat. Karixas su? tuvakkuni. Pirie ’Axxak ’u’4‘p- hiiti va:mt‘k ’uéé-mya‘hti pa’a’*h, va. ’u:m tceémyazte ’wWink iti’. Passur tuvakkuriha’*k, putcé-te ipvaruramtihara. Paté-mfitck’u; pa’4hup karixas vur upvartipram- ti’. Pemitssa:n ’uzm vura va: ka:n ’uvirayvuti’, pa’azh po-- {nk’uti kYarih. Su? uké-nkirib- va’. Ararava;s ’u’4ssati’, ’imfi- rayaé‘k su? pékri’. =’ Ikrivkirak ’ukfintaku; sur. Vazs ’upadxtt- taparahit? 7° har upadxtttapa- hiti va‘smi‘k pamuxvaé’*. Pa- te-mfirari:kha:k sue, pe‘mussa;n kari ké:n mi’u‘ékam piric tu- ’aké-cri‘hva’, va; ’uzm pupux"itc imfi-nk*’titihata. Paktinic tcim umcipicre‘he:c pa’a’*h, pttya va; kari pe‘mussa:n In takunpicrinniprav. Vura ’‘uzm kunic tuptffa-tha’ pafata- vénna’n. Témkinvaray’va 7! karu vura, karu vura té‘mtcax. TOBACCO AMONG THE KARUK INDIANS 249 makes the wood. He breaks off a couple of madrone sticks; he does not peel them. He makes the two sticks. Then he ties them together so it will be long. He uses it to hook the fire around with. Then he makes fire with Indian matches, facing the mountain all the time. Then he sets fire to the wood, that which he has piled. Then he gets in the hole. He is holding two pieces of plant in his hands, with which he is fanning the fire, so it will burn fast. After he has got down inside, he does not come out; when the wood is all burned up, that is the time he comes out. The helper is walk- ing around there, while the fire is burning. He sits in the hole. He has on an Indian blanket, it is so hot in there. He is sitting in there on the disk seat. He has an Indian blanket over him. At times he covers up his head with the blanket. When it gets too hot in the pit, the helper then piles some brush there in front, so that heat does not go on there so strong. When the fire is about burned out, then they help him [the fa- tavennan] out. He is about all in, the fatavennan. He is fam- ished, and he is hot, too. Then the helper helps him up out, he 1° For leaving the poker stick lying by the fire when he leaves the fireplace, see p. 250. 20 But vazs ’u’Assati’, he is wearing a blanket. 21 Ceremonial word equivalent to toxxtifi. 250 Va; karixas tupicrii-nsip pe-mts- sa’*n, pafatavé nna:n tupicri-nsip, pa’aémta:p va; vura kite to-vé-nti pamt’i’'c, pa’avaxfuraxramta’'p. Xas pastrikkiri takunpiéxip. Paki‘sr 6‘mm*i'sti’, pakar up- varippé:¢ pa’ahitam. Xas pemissa:n to‘pvd-tam, va, vura k&:n té6-psa‘mkir pa- fatavénna’n. Po-piky4-raha’*k xasik upvd4-rame:c pafatavé-n- na’*n. Tupihyf-:nnic pafatavé-n- nan: ‘‘Tcaka’imite ’ik vira Vipah6-vic. ** Minik nupikré-nti- haruke’*c patakaériha’*k. ’Uxxuti’: “Xé-tik ’uzm vura tcaka’i-mite ’‘wippahu”, na; tazy nanikyay satuk.”’ Pate upvd-rame‘ca- ha’*k,> va: kari to-ptattuykiri pa’ahuptunvé-tcas, pa’ahup?im- pakpaékkate, ’a‘k to-ptatuykini- haya‘tcha’ pa’ahuptunvé-tcas, pa- pirictunvé-tcas, po’ umpakrippa- nati’. Xas va; ’ahiramyé-ram * tupikk’t-kkiri — pa’uhtatvaéra’*r. Va; vura ké’:n ’i0é-cyazv ’tki-k- kirihva’, ’ahinamti‘m’mitc. Xas ké-vira tayav pa’ahiramti’!m. Karixas paté-pvarip, pa’ahiram- mak, Karixas paté-pvd-ram. BUREAU OF AMERICAN ETHNOLOGY I | 1 I } | } [BULL. 94 i} | helps the fatavennan up out.” | There is dust all over his [the fa- | woodpecker- | scarlet red-clay dust. Then they | He is watching © tavennan’s] meat, fill up the hole. the sun to see when he is going to | leave that fireplace. Then the helper starts off; he | leaves the fatavennan there. When he finishes up, then the fatavennan will go. He hollers to | the fatavennan: “Travel back slow! time comes.” He thinks: “Let him travel back slow, I have much to tend to downslope.” When he is going to go back, he sweeps back in the little pieces of wood, the burned pieces of wood, he sweeps back good into the fire the little pieces of wood, the little pieces of brush, which did not burn. Then he lays the poker stick with its tip to the fire at the yoram of the fire ground. It hes tip to [the fire] all winter there at the fireplace. Then everything is fixed up good at the fireplace ground. Then he gets out from there, from that fire- poe oe ee ee eS Logik, ed ” He helps the fatavennan up out of the pit by putting his hands under his armpits and pulling him out. *3 From the fire. * He tells the fatavennan to go slow so he will not get down to the yuaxpi’'t too early, before the helper has finished with his duties there, and also because the fatavennan is weak. The fatavennan just stays at the fireplace a short time after the helper leaves, but spends some time where he stops to watch the shadow on the way down. > Or: Patcim upv4-rame-caha’*k,. * ’Ahiramyé‘tam, the side of the fireplace ground toward Medicine Mountain. But the other terms designating the sections of the floors of living houses and sweathouses are not used of fireplace grounds. I’ll meet you when the — HARRINGTON] Kas yizv séruk tu’ippahu’”". Xs va; ka:n ’uptnvaramhiti’, ’am- tupitcri-vrerripinvatam.” Xaés va, ka:n té-:ppin’va. X4s va; ‘immi'sti Pa’a’tryite, *iOviryti va: ka:n ’A’ucyitcak, ’Aktci-p- hitihatchan. Xas va; ka:n pa- tupikci-praha’*k, ’Aktei-phiti- hatchan, k4rixas pasaruk té:p- vin’ni.2 Yaktnva; kari takami, saruk payuxpi‘ttak ’upva4ramni- he’®c. Picci;p to‘:pv4:ram pe‘missa;n, yuxpi‘ttak to-pvd‘ram_picci’'p, k6-vira tupikya‘rusi‘p pa’ahiram- mak, ’azh té-kyav, karu va; kuma7’i uyA‘vhiti pemtssa;n xay pe‘ky4vansa 74061 kunfiv. Xas pe‘krivkir k4:n to‘604ric pa- fatavéna:n va; k4:n ’upikri-c- rihe’*c. Maruk vé:nnéram ’upe- dank6‘ti pe‘krivkir. Vo-‘kriv- kiritti patu’4vaha:k pafatavé-n- na;nvennéram ‘inna’*k. Paké-v- ni‘kkitcds kunivci-phiti tcaka- ‘immitchiti pe‘mtissa’*n, putcé-te pikré-ntihantihata. H4-ri mu- kunrara:r pafatavéna’n. Ta- kunrixvi‘pha’. ‘““Hi- putcé-te pikri-ntihantihata, hi ’utcaka- i-tchiti pemtissa’*n.”” Xa4y ’ukyi- vun’ni, té*mkimnvaray’va,” va; kunippé nti’. Karixas tupikft‘kra’*, maruk tupikrii‘ntihar pafatavé-nna’*n. Xas k4:n xas to‘kmA4rihivrik ’ara- 7 Upslope of Ernest Conrad’s house. TOBACCO AMONG THE KARUK INDIANS 251 place. Then he goes back. Then he travels a long way downslope. Then there is a resting place there, Amtupitcivreripunvaram. Then he rests there. Then he looks at Sugar Loaf; it [the place] on Sugar Loaf is called Aktciphi- tihatchan. When the shadow comes up to reach Aktciphitihate- han, then he goes back down- slope. Then it is time for him to go back downslope to the yuxpi’'t. The helper leaves first for the yuxpi!’t, he goes back first, he fixes everything up at the fireplace, he makes the fire. He is in a hurry lest the two girls feel cold. And he puts the disk seat there where the fatavennan is going to sit down. He brings it over from up at the cookhouse. The fataven- nan sits on it when he eats in the cookhouse. The old women used to be grumbling because the helper was slow, because he does not hurry to go to meet him. Maybe they are his relatives. They are getting mad. “How slow he is in going to meet the fatavennan, the helper is so slow. He might fall, he is famished,”’ that’s what they are saying. Then he starts back upslope, he goes to meet the fatavennan. Then he meets him there up above The fatavennan always sits down under the white oak tree there and leans against its trunk, with eyes fixed on Sugar Loaf. *° This brings it about that the fatavennan reaches the yuixpi’'t with the sun just up, and always at the same time of day. 252 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 ram4‘m. Xas xdkka:n xas takunpirtva:‘kiri ’ahitam. ’Iffué ’u’Ah6'ti pe‘mtissa’*n. Xas takun?i:pma’, yuxpit?ahi- tam. Yané-kva tatta:y pa’dra’*r, pa’ira‘nsa’, the rancheria. Then both of them | come back to the fireplace. The — helper walks behind. Then they get back there, to | yuxpi’'t fireplace. Behold there | are many people there, Irahiv at- | tenders. XIX. Pahfi:t mit kunkupe‘hé-ratihat pehé-raha po‘kuphakka‘m- ha’*k" (HOW THEY SMOKED TOBACCO AT THE GHOST DANCE!) A full account in text has been obtained of the coming of the ghost dance to the Karuk in 1870, but will be published elsewhere. Both Karuk and White man tobacco and styles of smoking were constantly indulged in. The forcing of young children in attendance at the dances to smoke was a feature entirely novel to the Karuk; see the text below; also page 215. The following text describes smoking at the ghost “‘sings’”’ in general: H4-ri vura mit sippa‘ha ka’iru pakunpartri‘vana‘tihat, ’ikxa- ram ’uzm vura hitiha:n mit. ’"Ikxurar, paptiva xay ‘i-hvé- nap, piccite x4nnahite vura kunpippt‘nvuti’, karixas piccizp takunrihérana’™*, k6é-vira pata- kunfihé'rana”’, _pa’asiktava-nsa karu vuta. K6-viira pa’axi;te karu vura takin?ihé-ravaé, takinippé-r kithéi. Karixas patakunpakt- ri-hvana’*, yi6@a picci‘te tu’Ari- hicri papakkuti, kikku;m takun- pippin’va, pataxx4raha:k pe-k- xaram kikku:;m kari takunpip- pu'n’va. Kari k*tkku:m ké-vira takunpihé-‘rana’*. Kari k*ikku;m takunpi-hvana’’, takunpipaktrih- vana’’. Te‘kxaram?appapvari kari takunkécha’, pate-kxaram- rfappapvariha’*k. ! Also translated “round dance.” They used sometimes to dance in the daytime [at the Ghost dance], but it was nights that they danced all the time. In the evening before they dance, first they rest for a while. At that time the first thing they do is to smoke; all of them smoke, the women folks also. All the children, also, they force to smoke; they tell them, ‘You fellows smoke.”? Then when they sing, one of them first starts the song. Then again they rest, when it is well along in the evening. Then all of them smoke again. Then again they dance, again they sing. At the middle of the night is the time they quit, when the night is already at its half. 18 The Indians called it ‘‘sing,” not ‘‘dance.” 63044°—32——_19 253 XX. Paht't mit kunkupe’hé:rahitihat pa’arare 6tittahiv (HOW THEY SMOKED AT INDIAN CARD GAMES) The principal gambling game of the Karuk is ‘‘Indian cards,” a form of the hand game, which is accompanied by singing and drum- ming. The game was intense, luck medicine opposing luck medicine, and considerable property being constantly involved. There used to be much passing around of the pipe at these gambling assemblages, but it was considered unbusinesslike for one to smoke while in the act of gambling. Pamitva taxxaravé‘ttak ve-6- tittansa ptimit ’ihé-ratihaphat pakunféti-tvana‘tiha’*k, pata- kunréric xas mit vira takuni- hé’*r.1 Pe-muskinvansa va; ’uzm- kun ik? kunihé-ratihat. Payé‘m vura k6é-vira takunihé-rana‘ti’, ’apxanti-tcrihé raha’. 1Or va; mit vira karixas kunihé‘ratihat patakun?é-ricriha’*k instead of these five words. In the old times the Indian card players did not smoke while they were playing. When they got through, then they smoked. The onlookers smoked now and then. Now all smoke—White man tobacco. 2 Or va; nik mit ’u;mkun instead of these three words. 254 XXI. Payiétiva k6; kuma’an’nay, pakt;k tct‘ph u’ti:‘mmahiti pehé-rahak (VARIOUS FORMULZ WHICH MENTION TOBACCO) 1. Kitaxrihara’araraxusipmirukkarihé ‘tar ! (PROTECTIVE SMOKING MEDICINE OF THE [KATIMIN] WINGED IKXARE- YAV) The following formula is Kitaxrihar medicine used for protecting one against his enemies. It relates how one of the class of savage Ikxareyavs, called Kitaxrihars, lit. Winged Ones, dwelling at Katimin, with his tobacco smoke overcame ‘‘Him Who Travels Above Us,” the Sun. No greater power is attributed in Karuk mythology to any person or substance than that here related of tobacco. Hi-ka hinupa ’i’'m, ’izm' ’O°k ‘T0ivéané-n’a‘tcip Vaké-m’mic. Paké-kkaninay vira Vaké-micas im kuntippan’nik: ‘Na; nik nikk’are’’c.”” Tcdvira puffa-t in pi‘k’4ravaraphanik. Va; mt- rax kite ’ixxtitihanik: “Na; kart Kém’mic.” Viri k’é-vira ’in ixtissé raphanik: ‘‘Na; nik ni-k- k’fre’ec,” pavuira ké-kkaninay Vaké'm’mic. Ka4éruma ’izm kar ixtssa‘n’nik: “Na; karti Ké-mic. Na; puraff4‘t in vira né-kkyaéré- chara. Na; karti Ké-mic.” X4s_ ta’iftitctiim’mite. K6- vira ’in takuniky4-varihva’, pa- kunxtti’: ‘‘Kirintyk’at.’”? Vira takunfipee’*k. Puffa-t ’in vura té-kkyatap. Xas_ ta’ifttcti‘m’- mitc, Paynanu’4vahkam’4h6‘tih- An, ’uppi'p: “Na; xAsikni ‘kk’4re’¢c. yaktin na; piric tapazn vura ni‘k- Where art thou, thou Savage One of the Middle of the World Here? The Savage Ones of every place said: “I will kill him.” They never killed thee. All that thou didst was to think: “I too am a Savage One.’ They all thought: ‘“‘I will kill thee,” the Savage Ones of every place. Thou thoughtst: ‘I too am a Savage One. Nothing can kill me. I too am a Savage One.” Then the last one [the last Savage One] came. All had tried to kill him, thinking: ‘‘ Would that we could kill him.” They could not kill him. Nothing could kill him. Then the last one, He Who Travels Above Us, said: “I will kill him. Even 1Or kitaxrihare-hé-tar, what the Winged One smoked with. ’Araraxusipmtrukkaf, protective medicine, which keeps the user from being killed by medicine pronounced against bim. 255 256 k’aratti’?. Na; ké-mahite vira tanimm’i'sti’, yati kun?é-yic, pa- tanimm’t'stiha’*k. Yanik pana- niyupate uvé‘hripramtiha’*k, ka- ri takun?40vana”. Viri na; ni- xxtiti: Na; x4sik nipi-kk’4rava- rece.) Karixas ’uxxus, ’O'k ’[6iv@ané-n- ittcip Vaké-m’mic, xas ’UxXxus: “Hat ata panik’iphe’’e?” 76k Teiveané-nra‘tcip Vaké-m’mic tu- ‘apin’ma: ‘‘Karuma tanavétt.- cip Paynanu’avahkam’aho:tihan UTES alee Xas ’u’éOrictk pamu’thra’m, ’uxxus:. ‘‘Na; kart. Ké-mic.” "Uxxus: ‘Na; kéru tazy nanihé-- raha’, na; kar tkpihan nanihé-ra- ha’. Tcavura tapanpay téd-m- kichripray. X4s ’ixxts: “S4m ickyé-ctizm vira ki;k ni’i‘m- mé’ec.” Ta’ittam va; ki;k ’u- ’ammahée’*n, XAannahicite vir ’u- ttira-y’va. YAanava ka:n ’uyé-- hiti’, ’asivetiruk, ’ick¥é-ctim?asiv- cettuk. Témkut-hriprav, Arya taittam ’uhé-rahé’*n. X4s ’ixxts: ‘Na: kar) Ké'mic. Na; nix’tti’: “Na; piva ’in na- pikk*’aravaré-cata, pémsakka- raha:k pananihé-‘raha‘mkuf.” Virav uhérati’. Tcaviira ta- pinpay tiva4rupray Pakit'sra’. Xannahicite pé-ptiray’va, ’O°k "Teivdané-nra‘tcip Vakém’mic. Vurav uhérati’. Pikeip ktinic tuvaktri‘hva paxumpi‘évan pe- Sivea-nné’*’n. Ta’d?vdnnihite ukri?. “Ptya ’ip nippa’*t, hé-y if ’izm ’in napi‘kk’4ravare’’c.”’ Hinupa t6é‘myfi‘mni pe‘hé-raha-m- BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 bushes I kill. I look at the bushes a little while, and behold they fall over, as I look at them. I think: I can kill him.” Then he thought, he the Savage One of the Middle of the World Here, then he thought: ‘‘What shall I do?’”’ The Savage One of the Middle of the World Here knew: ‘‘He Who Travels Above Us is already starting to attack me this [day].”’ Then he took out his tobacco pipe, he thought: ‘‘I too am a Savage One.’’ He thought: ‘I have much smoking tobacco, and my tobacco is strong.” ‘Then presently there was heat coming up [from the east]. Then he thought: ‘‘I will go downslope to the edge of the river.’’ ‘Then he went thither. He looked around for a while. Behold there was a good place there, under an over- hanging rock, by the edge of the river under an overhanging rock. There was heat coming up. Behold then he started to smoke. And he thought: ‘1 too am a Savage One. I think: He will not kill me, when he smelleth my tobacco smoke.” He kept smoking. Then presently the Sun came up. For a little while he looked around, the Savage One of the Middle of the World Here. He kept smoking. Dim- ness was entering the deep places [the gulches and canyons] of the earth. He [the Sun] was already high. ‘‘Indeed, I said it, in no wise canst thou kill me.” Behold HARRINGTON] ku"f, Paki‘sra’. ‘Vin tava ’in na’a‘punmaha”k, ptirafa-t vuira in ‘ikk’aré-cap.”’ Piya ’i:m vé-ppa-n’nik, ’i;m ’O'k ’[@ivéané-n- PArtecip Vaké-m’mic. Karu ’uzm vé:ppa‘n’nik, Pay- nanwAvahkam’aho‘tihan: “ Pu- hinupa f4‘t in pi-k’4ravaré cap.” 2. Pahé:t mit kunkupe-hé rahiti- hat pamuktnva‘ssan takunma- ha’*k Picci:zp tuhyanakku; pe‘hé-ra- ha’. Xas va; vur ‘usd nviti’. Xas patormméha;k pa’in kunvi- hiti’, ’A-ppun to‘kric. Xas_ tu- hé’’r. . ‘Kiri va; ’uzm_ sakkar, pai: navichiti’, kir uzm sakkar. Pwipharinaypi:mmdghé:cara, pava ’uzm sikkaraha’*k panani- hé-rah4amkuf.””’ Puxttihap vira va; f4-t patuhé’’r, kunxtti vira ’t:m tuhé’er. 3. Pahtit Vi-tvizt uktpha-n’nik pamaruk?arara’in kiné4ffipanik pamuttinvi''y, pahtit ’uku- pe‘hé-rahanik ’Ukni-. ’Ata hariva kun?ara‘ra- hitihanik. Itré-p pamuttinvi-vhanik Vi‘t- vi't,?, ké-vira ’affcnihannitcas- hanik. Pamukunrikmahdtcra;m kun?ara‘rahitihanik, pamukun- rakka ké-va. Pa&npay tcavura® takké-tcas, takun?akktinva‘nhi- mie. Karixas 104:;n kumamébri;t k6é-- vira kun?akkunvan’va. Xas ’ik- xurar pakunpavyihuk, y4énava yiéda purafatta’*k. Hinupa yiééa tapu’ippakatra. 2 The Long-billed Dowitcher, (Say). 3 Or teavura pa‘npay. TOBACCO AMONG THE KARUK INDIANS 257 the Sun swooned away from the tobacco smoke. ‘He that knows my way will never be killed.” Thou saidst it, Thou Savage One of the Middle of the World Here. And he too, He Who Travels Above Us, said: ‘‘Behold nobody will kill him.” (HOW THEY SMOKED WHEN THEY SAW AN ENEMY) First he prays over the tobac- co. Then he packs it around. Then if he sees somebody that hates him, he sits down on the ground. Then he smokes. ‘‘Would that he smell it, he who hates me, would that he smell it. He will not live another year, if he smells it, my tobacco smoke.” They do not think that there is anything to his smoking, they think he is just smoking. (WHAT LONG-BILLED DOWITCHER DID WHEN THE MOUNTAIN GIANT ATE UP HIS CHILDREN, HOW HE SMOKED) Ukni. They were living there for a long time. Long-billed Dowitcher had five children, all of them boys. They lived in their sweathouse, together with their father. Then later on they were already big children, old enough to hunt. Then one morning all of them went out hunting. Then when they came back that evening, behold one of them was missing. Behold one did not come back. Limnodromus griseus scolopaceus 258 Kuikkuzm ’im’4:n kun?akkun- van’va. Kuikku;m vura_ yi6da puxay ’ippakara. Xas kikkuzm vura’im’4:n kun- Pakkunvan’va. Kukku;m vura yid0a puxay ‘ippakara. Xas kikku:m vura ’im’4:n posippa‘ha kun?rakkunvan’va. Kikku;m vura ’ikxurar yAnava yidéa purafatta’*k, tapu’ippakara. Puktnic xtitihara hit papih- ni‘tcite. Yittce-te kite to’sa-m. X4s va; vur u’Akkun’var karuma tapattce:tc. Karixas ktimate:te puxay vura ‘ippakara ’ikxurar. K4rim vura to-xxus Vi'tvit- pihni’'tc, karim vura_ to-xxus, tapuffa’*t pamuttinvi'v. Xas ‘im’4:n posippa‘ha xas_ papih- ni‘tcite uxxus: ‘‘Tcimi k’anpaép- pivan’vi manik na; kar Ikxaré-- yar. “Set, ata, i, pa ecTun takinpikyav.” Karixas pamu- ’akavakkir kite ’u’é-600ni,* karu pamu’thra:m vura kite ’u’é°*. Karixas méaruk ’ikfa‘kra’. Tcem- yateva kite ’upihé-rati’. Yi:zv méruk tu’4hu”". Xaskaé:n ukri-c- rl’. Viri pammaruk péy ’tku‘p- ha’. Tcimaxmay méruk ’Ikxa- ré-yav ‘ukviripputni. Karix4s uxxus: ‘‘K4ruma va; ’ata pay in > pananitiinvizyv in ta’é-ruzn kinpikyav.” Tcavura pdnpay ta’fi:mukite ’u’i'm, pa’ipa maru ktkviripunihanhat.® Karixas ka;n ’witm. Xas upip: ‘ Pami- tinvizy ’at ipAppimvana‘ti’.” * From where it was hanging. 5 Or ’in pay for pay ’i’'n. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 The next day they went hunt- ing again. Again one did not come back. Then on the next day they went hunting again. Again one did not come back. Then the next day they went hunting again. Again in the evening one was missing, did not come back. It was as if the old man never noticed. There was just one left. Then he went hunting, even alone. Then that night he did not come back in the evening. Long-billed Dowitcher Old Man felt awfully bad, he felt awfully bad, he did not have any more boys. Then when morning came, then the old man thought: ‘Let me go to look for them, I, too, am an Ikxareyav. I wonder what it is that cleaned us out.”’ Then he just took down his quiver, and took his pipe. Then he climbed upslope. Every once in a while he smoked. He went a. long way. Then he sat down there. Then he looked upslope. Then behold upslope an Ikxareyav came running down. Then he thought: “T guess this is the one who cleaned out my sons.” Then he came near, he who had come running down from _ upslope. Then he came there. Then he said: “I guess you are looking for your children.” Then he 6 From maruk kuh ’ukviripunihanhat. HARRINGTON] Xas upi‘p: ‘‘Karuma na; Maruk- Para’*r.’ Kunipitti ’i:m pammi- tinvi;v tapuffa’*t.’”? Puxay vira *fhivrk’ara, pakuntcuphunic k6'ti’. X4s vira tutcuphunick’u”, xas upé’'r: ‘‘Tcimi pananixtska-mhar ’aksun.” Xas u’Axxay. Ké-ma- hite vur u’4fhié, ’4xxak xas uphic- cip. Xas kinic tu’ay Paimdruk?a- rar. Patevizv uzm vura pukt- nic fatxttihata, karuma ’uzm ninamiacite. Kaéruma ’uzm vura nik tu’a‘ptin’ma: “‘Va; ’in pana- nittinvi;,v pa’é‘ruzn takinpikyav.”’ Su? vo-xtti’, Xas Pamaruk?ara:r ’upip: “Tefmi panani’thra;m va; kun ® ihé-ti.”?® Xas’u’Axxay. Kaiuk- kuzm viira vo‘ktipha’, ’4xxak xas uphiccip pa’uhra‘m. Xas Pamaruk?ara:r ’uxxus: “Teimi kanikfi:kkira’*, manik- ninarmite.”’ Ka:n ’u;m ’4:pun xas ikftkkira’*. Hinupa sirukam tu’4rihik. Puxay vura mahafa, ké-va ’uzm ni‘nathite. Karuma ’uzm maruk té‘kviriptra’*. Tcavira yi;v maruk to‘kviri- pura’*. YAnava k4:n pard‘m’var. Ta’ittam uphiccipre‘he;n papa- ram’var. Tcdvira yi;v maruk to-kftkra’*. Xas saruk ’upitfak- 7 Lit. Upslope Person. TOBACCO AMONG THE KARUK INDIANS 259 said: ‘‘J am a Mountain Person. They say you have not any children any more.” He did not answer, when he was being talked to. Then he kept on talking to him, he told him: ‘Shoot my bow.” Then he took it. He touched it a little bit; he picked it up as two pieces. It looked like the Mountain Person was afraid of him. It looked like that bird never thought anything [in the way of fear], and at the same time he was small. He knew: ‘‘That is the one who has cleaned out my sons.” He thought that inside. Then the Mountain Person said: ““‘Now smoke my pipe.” Then he took it. He did the same thing again, picked it up as two pieces. Then the Mountain Person thought: ‘‘Let me catch hold of him, heissmall.’”’? He just caught hold of the ground there. Behold he jumped under him [through by the Mountain Person’s legs]. He did not even see him, he was so small. He [Long-billed Dow- itcher] was running upslope. Then he ran far upslope. Be- hold there was a wedge there. Then he picked up that wedge. Persons of this race were hairy, large, strong, stupid, crude, and were sometimes seen by the Indians in the woods. They lived in rocky dells far upslope. Some of the younger Indians call them ‘‘gorillas.”’ 8 Kuna means now in turn (after breaking my bow), the next thing, and shows that Mountain Person was mad. ® Tamtirak, Fritz Hansen’s mother’s brother, used to say: Xusk4m- har ’u;m puné‘hré-vicara, nani’tihra:m ’u;m nihré-vic, I won’t use my bow, I’ll use my pipe (to kill anybody). 260 kuti’. Viri kuna saruk upik- fi‘kra; Maruk?ara’*r, sAétuk. Taé- pas u’4‘ytihanik. Xas va; k4:n ’ummaé *Asikka‘msa’. Ta’ittam vo'paraksiré;hén pa’as.?° Xas ’apénvana; pa’4s: “Saruk kik- firuvé‘rinnihyi’.”’ Ta’ittam vo‘$antc4rassahe:n passaruk pik- fi'kré‘tihan. ’Uantcarastcaras, passaruk pikft-‘kra‘tihan. Karixas ’ukft-kra’*. "Upappim- vana'ti pamutinvi'v. ’Uxtti’: “Manik yaxé:k vira nipméhe;c pamukunfippi’.”” Teavura yi:zv maéruk tu’a-m, vitkiricctiruk. Y4- nava kan. Viri x4annahitc vur uttira‘y’va. YAnava kipa tcan- tea:f un4mpi-éva pamukunfippv’. Pttya vo-xxus: “Va: hinupa ’6-k pay pannanitinvizv ’éruzn ta- kinpikyay.”’ Karixas ké-vira ’upifikaya-te- ha’, pamukunrippr’. Yanava k4a:n ’tkrazm u’i‘6ra’. Ta’ittam va; k4:n ’upudanktrihvahe’*n. Karixas upva‘tam. Ptiya va; xas witpma’, pamukrivra’*m. Viri tax4nnahicite yidumaésva ku- nipvé-nfurukti. Hinupa va; ka:n su? takunpimta-‘mvana; pdkra;m si?. Hinupay ! takunp4vyihuk pamukunrikrivra’*m. Kupannakanakana. Puya va; Vi-tvizt ukipha-n’nik, upénvt‘k- kanik pamuttnvi’iv. Tcé-mya;te ik vir Icy&t ‘imcinn4-vic. Nanivassi vurav- e‘kiniy4’*te. Tcémya;te ‘ik vuira ’Ataytcuk- Jalan kinate ’V’t‘nnuprave’’c. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 Then far upslope he went. Then he looked downslope. Down- slope Mountain Person was com- ing back up, downslope. He was not afraid of him. Then he saw some big rocks there. Then he was wedging off rocks. Then he told the rocks: “Ye slide downslope!” Then the rocks mashed the one downslope who was coming back up. They mashed him all up, him down- slope who was coming up. Then he climbed up. He was looking for his children. He thought: ‘I might find the bones.’’ Then he got a long way up, under the ridge. Behold they were there. He looked around for a while. Behold their bones were scattered so white. Then he thought: ‘This is where they cleaned out my children.”’ Then he picked them all up, their bones. He saw a lake was lying there. Then he soaked them in there. Then he went back. Then he got home, to his living house. Then a little later they were all coming back in [into the living house] one at a time. Behold they got alive in there in the lake. Behold it was that they all came back to their living house. Kupannakanakana. Long- billed Dowitcher did that, brought back his children. Shine early, Spring Salmon, hither up- river. My back is straight. Grow early, Spring Cacomite. 10 An Ikxareyav could do anything. " Or hinupa pay. HARRINGTON] 4. Kahduxrivick’truhar mutun- ve rahappitic, p& ’uzm viira va; muppiric upiky4:nik pamu- "thra’*m Hiika hinupa ’izm = Karuk ‘[éiveanéippan Vaéuxrivick’t- rubat? Karuk /idiv@ané-nrippan aramsi‘pré'n’nik. Anas yaar ’)’aho-tihanik. Yuruk = ’ifiv- §anénrippan ‘ivé-rammiutihanik. 10ivbané'nra‘tcip ‘ivaramnihanik. YAanava pe‘k- xaré*yav vura_ takunimfipicni- haya‘tcha’, pa’ané‘ky4va-nsa’. Karixas ‘ipéraphanik: ‘’6k ‘Ikxaré-yav teim wikk’4ma- hé’*c.@ = Perkxaré-yav ké-viira va; k&a:n tahanik, pa’ané‘ky4- vansa’. Xas Kah6uxrivick’tru- har ’uppi‘p: ‘“‘Na; kar ’Ikxaré-- yav.” Xas uxxus: “K4ruma na; nani’thra;m vura kite nux4k- ka:nhiti’, va; kar Ikxaré-yav.” Kas ’inn4:k ’uvénfirdk. Tu- x4xxanna‘ti vita. Xas pamu’th- razm ’u’é‘6rictk.® Xas ’uppi'p: “‘Na; kar Ikxaré-yav. Na; vura pay nanixé‘hva;s ’i- nik napipca- ravrikke’°c.”’ Taittam kui:k ’wimméhe’’n. Ka4rixas ’u- pa@akhi-crihé:n * = mu iffukam. Xas ’upippur pamu’thra’m. Xas uppi‘p: ‘‘Na; kar Ikxaré-- yav.” Karixas ’isyi‘nkiv pa- mw thra’*m, tcaka’i‘mite vura po‘syi‘nkivti’, pdé-ted-phiti’.” “Xas nani’tihra:m, tcimi Pe:k- xaré-yav kamtunvé'rahi’.”” Viri Karixas ’6‘k 2 Me. is going to die. 44 Or, nik in, TOBACCO AMONG THE KARUK INDIANS 261 (KAHOUXRIVICK’ URUHAR’S CHILD- BIRTH MEDICINE, HOW HE USED HIS PIPE AS MEDICINE) Where art thou, Ouxrivick*uru- har of the Upriver End of the World? Thou camest from the upriver end of the world. He was walking along. He was go- ing downriver to the lower end of the world. Then thou didst enter the mid- dle place of the world here. Be- hold all the Ikxareyavs had all gathered there, the brush doctors. Then they told thee: “An Ikxa- reyav here is about to go outside.” All the Ikxareyavs were there, the brush doctors. Then Upriver Ouxrivick*uruhar said: ‘I, too, am an Ikxareyav.” Then he thought: ‘“‘I am just along with my pipe. I am an Ikxareyav, too.” Then he went inside. They were just crying. Then he took his pipe out [of his basketry quiver]. Then he said: ‘‘I am an Ikxareyav, too. This my pipe sack can help me.’’ Then he went over to her. Then he knelt at her feet. Then he untied his pipe. Then he said: ‘‘I am an Ikxareyav, too.”” Then he pulled his pipe out [of his pipe sack], just slowly he was pulling it out, talk- ing. ‘Then my pipe, may this Ikxareyav give birth to the child.” Then he pulled out his pipe, then all at once behold a baby 14 With both knees on the floor, at the feet of the sick woman, who was lying on the floor. 46 He pulled the pipe out of the pipe sack little by little. 262 posyinkiv pamu’thra’*m, tci- maxmay ’axi;tc ’Uxrar. Xas ’Ux- xus: ‘‘Na;: hinupa kite ’Ikxa- ré-yayv. Viri Y4'srara ’uzm karu vura vo-kuphé’’c, tava; ’i: na’a-- punmaha”*k. Y4:s?ara’uzm karu vira piric upiky4-vic pamu’th- ra’*m.”?© Puya ’u;zm voé‘pha‘n’- nik Kah6éuxrivick’truhar. Viri na; kite ’i- nu’A‘pinmuti’. Ptya ’izm vé-pha-n’nik, Kahéux- rivick’éruhar: ‘‘Yarsrara ’uzm kéru vura va; piric ’upiky4-vic pamu’thra’*m, patava; ’in na’a-- punmaha”*k.” 7Izm_ vek’t- pha-n’nik, Kahéuxrivick’druhat. BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 cried. Then he thought: ‘I am the best Ikxareyav, Human will do the same, if he knows about me. Human also will make brush with his pipe.’”’? Upriver Oux- rivick’uruhar said it, I only know about thee. Be- hold thou didst say it, Upriver Ouxrivick’uruhar: ‘‘Human will again make his pipe into brush, whoever knows about me.”’ Thus thou didst, Upriver #uxrivick’u- ruhar. 16 For only brush is addressed in brush medicine, and he addressed his pipe. XXII. Thé-rah uévuykirahina‘ti yiétiva kumAtctpha’. (VARIOUS NAMES WHICH MENTION TOBACCO) 1. Pehé:raha-mva’*n. (THE ‘‘TOBACCO EATER” [BIRD]) A bird, identified from pictures in Dawson’s Birds of California and elsewhere as Nuttall’s Whippoorwill, Phalaenoptilus nuttalli nuttalli Audubon, is named ’ihé‘raha‘mva’*n, tobacco eater. De- scriptions of its habits also fit those of the whippoorwill. None of the informants have known why the bird is so called, or whether it is said to have eaten tobacco or its seed in reality or in the realm of myths. The appearance of the bird’s back has given rise to a basket design name; see below. A. Pahti:t kunkupasé6‘mkirahanik ’a;t «=> payeripaxvurhsa’, xas 7hé-raha‘mva;n karu pux4‘k- kite kunippa‘nik: ‘‘Nu; pa- Pet 4522 ’Ukni-. ’Ata hariva kun?ara‘ra- hitihanik. Va; kunkupitti pamukunfiy- fi-hk’arh, ata hé-y wipanhivé‘hiti pamukuntaxyé’’m.? ’A:t? mu- ividva‘yk’A4m 7urm ’axra ‘tk- sai‘pki’". Va; kite Kunipéivéa- kurd-nnati pamarukké-ttcas,* pa- muktaktakahe-nkininna:ssite. Karu ’4xxak va; k4:n muppi‘mite HOW THE MAIDENS CAME TO MARRY SPRING SALMON, AND HOW NIGHTHAWK AND “TOBACCO EATER” SAID THEY WERE SPRING SALMON Ukni. They were living there. They fixed their yards so that one could not see the end of their yards. In front of Spring Sal- mon’s house there was a dead tree leaning. The western Pileated Woodpeckers just kept walking up flutteringly, his Western Pileated Woodpecker pets. And there were The bird most closely resembling ’ihé‘rah4‘mva’*n is said to be ptixxa’*k, the Pacific Nighthawk, Chordeiles minor hesperis Grinnell. 2 taxyé’°m, old word equivalent to ’iv?fithk’am. They claim that a wide and cleanly kept bare plot in front of a living house is the only way one can tell if a man is a Ya‘srAta (rich person). The myths make frequent mention of these nicely kept yards. 3’A’*t, name in the myths of ’icy4’*t, Spring Salmon. * Lit. upslope big one, by-name for ’iktakataékkahe’n (so called because he hollers tak tak), Western Pileated Woodpecker, Phlaeo- tomus pileatus picinus Bangs. 263 264 uvumni pe’krivra’*m, yid@a Piix- xa;k® mukrivra;m® karu yi6@a Thé-raha-‘mva’'*n.? ’Uzmkun ’4x- xak vura ka&nnimitcds pakun- kupa’imnnahiti’. 7Uz;mkun ’4xxak vura k&-nnimitcashanik. ’A:t 7uzm vura pe‘kre-yé:ci‘phanik. Tcavura pa‘npay karuk ’4xxak kunfiruvarakkanik ‘ifappi-ttca’, *A:t kuns6‘mkirarukti’. Vura nik takinippé-ranik Pa’a‘t mukri- vrazm umussahiti’. Xas_ patcimik’unrimé:canik, xas k4:n ’[hé-raha-*mvazn kunik- marihivrik’anik.® Vura ’uzm yamitcas pa’ifappi-tca’. Xas yi6@ upi-p, pani‘n’namite: ‘ Tcimi nupatanvi'el’, nuppipi’: Hé-y vari Pa’a;t “Gkri’!?’” ® Karixas kun- patan’vic. Karixas ’upi:p: ‘‘Man vuira va: kummaéahe’’c, stiva ’i‘m ’axra 7iksa‘pku iviéva-yk’am. Tcimi maté: ’6-k vura ki-k?i-n’ni, xas ik kari kw’iruvéttakrahe’’c.’ Va; ’u:m yav pe‘kxurar vari xas ik ku’fi:mmaha’*k.”” Karixas ’uzm wippahu’, pa’ipa kunik- mArihivrikat, 7’uparatanmahpa’. Xas k4:n k6“mahite kun?innice. Ka4rixas kun?ahu”. Karixas kun?iruvattakra —_ pe‘nirahiram. Xas kikku:m yié@a pani-n’na- mite ’uppi‘p: “Mava 76k, BUREAU OF AMERICAN ETHNOLOGY [BULL, 94 two living houses standing near by, one Pacific Nighthawk’s and one Nuttall’s Poorwill’s living house. ‘They were making a poor living, those two. Those two were poor people. But Spring Salmon lived rich. Then after a while two girls came down from upriver, to apply for marriage with Spring Salmon. They had been told what Spring Salmon’s house looked like. Then when they were about to arrive, they met Nuttall’s Poor- will. They were nice-looking girls. Then one of them said, the youngest one: “‘Let’s ask him, let’s say: ‘Where does Spring Salmon live?’’’ Then they asked him. Then he said: ‘‘ Ye will see there is a dead tree setting out- side in front of the house. Ye stay here a while and then go in there. It will be good if ye get there toward evening.”’ Then he went back, the one that they had met, he turned back. Then they sat down there for a while. Then they traveled. Then they entered the rancheria. Then the younger one said: ‘“ Here it is, here is Spring Salmon’s living 5 Piixxa’*k, Pacific Nighthawk, Chordeiles minor hesperis Grinnell. Also pux4‘kkitc. 6 The living houses of these two men were just downriver from Spring Salmon’s living house, in the same row. This row of houses lay where John Pepper’s hogpen is now, in the downriver part of Katimin rancheria. 7 ’Thé-raha‘mva’*n, Nuttall’s Poorwill, Phalaenoptilus nuttalli nut- talli (Audubon). § Or kunikmarihiv’rik. "Or vari po-kri ’A™t. 10 Into the rancheria, into the house row. HARRINGTON] TOBACCO mava ’6*k P4’a:t mukrivra’*m. Mav axra ‘tiksa-pkw’.” Xas inmnak kunfiruv6énfuruk. Y4- nav 6‘kri’!. YAnava taprarahak ’ukfinndmnihva’. Hinupa ’u:m yid6uk ’u’Avarahe:n" pataprata, yidéuk kumé-krivra’*m, ’A:t mu- krivra’*m. Vege ara Glo ’Upakunihvi'teviti’. Ka4rixas ’as kunipparic. Tcimaxmay ku- nihyiv ‘i-kk’arh: ‘‘Pux4-kkitc, namtiri pifapta nnartk?’.”’? “Ye~ heeh,* teimi ’6-k vura ki-k?i-m’ni. Takané-hyin’nic, kané-ppénti’: ‘Tcimi paxyé-ttdrtki’’.45 Karixas ik vura kunraffice’’c, pAnipax- yé-‘tmaraha *k.” Xas_ u’Arih- rupuk. Karixas kunptchyan pa- s6'mva'nsas. Xas yid@ uppi-p paifappi’'t: ‘‘Na; ‘ip niéittivat, ip kK unippétat: ‘Pifépta-n- narthki namtiri.’ Tcd- numis- san.”6 Xas payid6 upi‘p: “Na: nixiti tanissir. Hé-y ‘if ’ata va, pay Pa’a’*t.”” Yanava pa’ds po‘viraxviraxti’ paparamvard’as. Karixas ’4-pun vura tupifapsi-p- rin pa’amva’ictunvé’*tc. Karixas panamtiri kun o:pattarip. Tci- maxmay kuntctpha’,’axmay kun- pip: ‘‘ Ye-heh, ’akkaray panani- kininna'site ’u’aficé-nnétihe’*n?"” Yaxa Puxa‘kkite muvrith- k¥am xas uksa‘pkt’. YAxa n4ni- taprara karu tu’trupukahe’’n.” Xas yide ’upip: ‘“H4-, tcimi He had gone to get it. AMONG THE KARUK INDIANS 265 Here is the dead tree leaning.” Then they went in- side the living house. He was there. He was sitting on a tule mat. It was that he had gone to another place to get that tule mat, to another living house, to Spring Salmon’s living house. He was sitting there. He was singing for fun. Then they put the [boiling] stones in the fire. Then all at once they hollered outside: ‘ Pa- cific Nighthawk, come and clean out the wooden plate.” ‘Ah, ye stay here. They hollered to me, they are telling me: ‘Come and divide it.? Only then they will touch it, after I get through divid- ing it.” Then he sprang out of the house. Then the girl appli- cants talked together. Then one girl said: ‘I heard them tell him: ‘Come and clean out the wooden plate.’ lLet’s go and see.”” Then the other one said: “TI think we have made a mistake. I do not think this is the Spring Salmon.” Behold he was licking off the stones, the salmon boiling stones. Then he ate up the pieces of sal- mon meat on the ground. Then he cleaned out the wooden plate. Then all at once there was talking, all at once somebody said: ‘‘ Ah, who was bothering my pets? Look here, it is leaning outside of house. Ct. tu’Avar, he went to get it. ”® He was singing by himself to amuse himself, as he sprawled on the tule mat. 8 Mg. to clean out, using mouth, tongue, hands or in any way. % Man’s interjection of glad surprise. © Referring to dividing the catch of salmon. 16 Short cut for teé‘ra numiussanh. ” Lit. was touching, 266 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 nupiévi‘ppi’. Na; tana’ah4ra’*m. Pacific Nighthawk’s house. See, Karuma ’ip nippa’*t: Tantssir. he took my tule mat out, too.” Tcé‘ta.”’ Xas va; vura k&:n Then one [of the girls] said: kunpiéviripeip. Kunpiyé‘tam. Si- ‘Yes, let’s run off. I am va; vura kari vari kunPassuna‘ti’, ashamed. I already said: ‘We yimiusite takun?rippahu”. made a mistake.’ Let’s go.” Then they ran home from there. They went home. They could stil hear them quarreling, when they were some way off. Kupénnakanakana. ’Thé-raha-- Kupannakanakana. Nuttall’s mva:n uktphanik, karu Pux4:k- Poorwill did thus, and Pacific kite. Teémya:te ’ik vir Icy4:t Nighthawk. Shine early, Spring ‘imcinna‘vic. Nanivdssi virav Salmon, hither upriver. My back e‘kiniy4’*tc. Tcémya;te ‘ik vira is straight. Grow early, Spring ’Ataytcikkinate ’’G-nntiprave’’c. Cacomite. 2. Pehé-raha‘mvanvasihrikxtrik (THE WHIPPOORWILL BACK [BASKET] DESIGN) Tobacco has given its name, though indirectly, to one basketry design. Vertical zigzags of dots, occurring on a very old tray basket (mttuk) purchased from Yas are called ’ihé-raha‘mvanvasihrikxuttik, whippoorwill (lit. tobacco eater) back design. The basket is 14% inches in diameter and 4 inches deep. 3. Paké-kkAninay ' pehé:rah udvuykirahina‘ti’ (PLACES NAMED BY TOBACCO) Although it was common to speak of the tobacco plot of a certain individual or rancheria, only five Karuk Pr ane have been ue which refer to tobacco: . ‘Thé-rah Umii‘trivitak, mg. where the tobacco is piled, a place on hit old trail leading from upper Redcap Creek over the divide to Hupa. Cp. ’Aetit umfi-trivitak, mg. where trash is piled, a place- name on Willis Creek. 2. "Uhéraravérakvitihitak, mg. where he smokes as he walks downriver, a place in the region at the head of Crapo Creek. The originating incident was not known to the informants. 3. 7Uhé-raré-nnatihitak, mg. where he smokes as he walks upriver, a place upslope of Tee Bar, near the head of ’Asahan4tcsa-‘mvaruv, Rocky Creek, on the north side of the Klamath River. Originating incident unknown, as in the case of No. 2 above. 8 Or paké-kk4ninay pe-éivéa'né’*n. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 267 4. ’Uh@i-crihra’*m, mg. where they put tobacco, name of a rock upslope of Katimin Spring. (See p. 244.) 5. ’Uhtayvarara’*m, mg. where they spoil tobacco, place just toward Georgie Orcutt’s house from the Orleans schoolhouse. (See p. 244.) 4, ’Avansa ’ihé-rah uévuykirahitihanik (A MAN NAMED BY TOBACCO) Thé-n’natc, dim. of ’ihé-ra’*n, smoker, name of an old Katimin Indian who was lame and walked with a cane as a result of having been hooked by a cow. He died perhaps about 1870. His other name was P4:kvAtcax, unexplained, which is also the Indian name of Fred Johnson. Of ’[hé-n’natc is said: ’ihéra-‘nhani k’ari uzm nin- namitchanik, he was a smoker when a little boy. Hence his name. 5. Pahtit mit ’ihé-raha kunkupe‘évtykirahitihat, patakunm4ha;k Oukkinkunic fa‘t vita (HOW THEY CALLED IT AFTER TOBACCO WHENEVER THEY SAW ANYTHING GREEN) Tobacco also contributed a color expression to the language. Belonging to the same class of color comparisons as pirick’unic, green, lit. brushlike, and sanimvayk*’tnic, brownish yellow, lit. sear-leaf like, Imk’anvan’s mother sometimes used to say kipa ’ihé-rah4xxi’'t, like a green tobacco leaf, to designate a bright tobacco-green color. XXIII. Ka‘kum p4kkuri vira kite ’ihé-raha ’upiviyrink’ahina'ti’ (ONLY A FEW SONGS MENTION TOBACCO) In a collection of 250 Karuk songs only two have been found which mention tobacco, smoking, or its accompaniments. 1. The song sung by Skunk, mentioning tcirixxus, in the Skunk story. (See pp. 238-239.) 2. The kick-dance song, which tells of the hunter throwing stem tobacco to get luck in hunting. (See p. 235.) These songs were not transcribed in time for insertion of their musical notation in the present paper, 268 XXIV. Pa’apxanti‘tcrihé-raha’ 1. Pahéit kunkup4adé-nvahitiha- nik pamukunfihé‘raha pa’ap- xantinnihite Va: kuma ’iffu0 pa’apxantin- nihite pamitva kunivyihukat, viri k6-vuira pa’dra:r tcé-mya;tc vura pakunihé-rana; pamukunrihé-ra- ha’, Pa’apxanti-tc?ihé-raha’. Pamitva pi’é-p va’ara‘tas, pa- picci‘te vura ’Apxanti-te takun’- ma, va; kar ihé-raha takunpa- tan’vic, takunpi‘p: ‘‘T4‘k ’ihé- raha’.” Va; mit kunkupittihat. Va; mit kunpatanvi-ctihat: ‘Thé-rahahum ita rahiti’?”’ Hari mit kunpatanvi-ctihat: “Hé-y kite mihé-raha’?’”! K4-kum pa’araraye ripAxvt‘hsa piccizp vura takunimcdékkar, Pa’apxanti‘te patcimi kunikmé- rihivrike‘caha’*k, takunpi'p: “Teim Apxanti‘te nukmarihiv- rike’*c.” 7[héraha paknimcdk- karati’. A. Pahfitt mit po-kupittihat ’Axvahite Va’4ra’*r, pehé-raha mit upattanvutihat ’Axvéhitc Va’4ra ? ’ihré-ha mit, kuna vura mit vo‘kupittihat po-- patanvirayvutihat Pa’apxantini- hiterizk pehéraha’ karu_ pa’- avaha’. ’EK-m’mit. (WHITE MAN TOBACCO) (HOW THE WHITE MEN BROUGHT THEIR TOBACCO WITH THEM) After the White men came in it was not any time at all before all the Indians were smoking their tobacco the White man tobacco. The old-time Indians, as soon as they see a White man, they ask for tobacco, they say: “‘Give me some tobacco.”’ That is the way they used to do. They used to ask: ‘‘Have you any tobacco?” Or they used to ask: ‘‘Where is your tobacco?” Some Indian girls smell a white man right off before they meet him, they say: ‘‘I am going to meet a White man.” It is tobacco that they smell. (HOW OLD COFFEE POT USED TO BUM TOBACCO) Axvahite Va’ara was a married woman, but she used to go around bumming tobacco and food from the Whites. She was a doctress. ‘Cp. what Powers tells of the tatterdemalion Yuruks swooping downhill upon him to beg for tobacco, quoted on pp. 21-22. 2 Mg. person ’Axvahitc, plen. across the river from Ayithrim Bar. 63044 °—32——20 269 270 Tein pehé:rah upatanvic Sap- favra‘vhitihan.? Vura ’upatan- victi’. Ta’ifutctiimmite xas uppé’’r: “Na; pukinékkihe:cara pehé-‘raha’.”” Xas uppi:p paké-v- nikkite: ‘Ktimate‘tevannihite ké-te vixxax ’wippake’’c,* pana- *Akkiha’*k. Taxfra vura va; kuma’iffud pa’énti ’u’é0i-hvananik pamu- ké-tcikyAvi-vea’, po-xtssanik if hintahite to-ppi'p. Va: mit ’ukupe‘éviyanndhitihat pehé-ra- ha’, pa’apxanti‘terihé-raha’, ‘‘tcu- pék'u’.” Va; mit kunkupittihat, pata- Kxunihéta‘nha”*k, kunp4ttanvuti- hat pehé-raha’, ’ahiky4r karu. Va; mit kum4’i’i na; pune‘hé-- ratihat xay ’ak4ra ni’4haramuti’, thé ‘raha nipatanvuti’, B. Pahtét mit kunkupé‘kva:n- vana‘hitihat pa’ahiky4”*r karu mit va; vura ka:;n pakunihé-- rana‘tihat panamnikpe‘hvapié- varam Kari mit karittazy papihni‘t- tciteas, xas Panamni:k pe:vapi0- varam ’innaé‘k kunivyi‘hfurukti- hanik. Hitihazn kunikvarank6'ti- hanik fat vita. Va; pux"itcé- ci:p kunikvanti’ ’ahiky4’*r. Vaz kunfhri-vti pakunihé-rati, karu vura ’a‘h kuniky4rati’. BUREAU OF AMERICAN ETHNOLOGY (BULL, 94 Once she asked Andy Merle for tobacco. She kept asking him. At last he said: “I am not going to give you any.” Then the old woman said: “‘ Pretty soon a big cut will be coming your way.” Long after that Andy told his friends, thinking it was so funny, what she said. She used to call tobacco, White man _ tobacco, “teupé ku’. That is the way they did if they knew how to smoke, they used to bum tobacco, and matches too. That was the reason why I did not learn to smoke, I might be following somebody, begging tobacco. (HOW THEY USED TO BUY MATCHES AND SMOKE INDIAN PIPES IN THE ORLEANS STORE) When there were lots of old Indians yet they used to go in the store at Orleans Bar all the time. All the time they used to be buy- ing something. The thing they bought the most was matches. They used them in smoking and made fire with them. ’ Mg. having [red] cheeks like the sa’*p, Steelhead, Salmo gairdnert Richardson; the Steelhead has a bright spot by the gills. Andy Merle came to Soames Bar as a fairly young man and died there when old. He had an Indian wife and was widely known among the Indians. for the new year ceremony. It was he who introduced into English the term Pikyavish * Lit. will be coming back, as a return gift. “From Eng. tobacco. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS Ort Viri vura va; kunimm’isti The Whites were watching pa’apxantite?i'n, kunxtssénti lest they smoked their pipes xay kunihé-r pamukun?thra;m inside, lest they smell it. If they ‘{nmn4”*k, xay numsakkar. Pata~ wanted to smoke, then they drove kunxtssaha:k nuhé’*r kari pa- them out. ‘ararr kunpaharipptkvutihanik, patakunxtssaha:k nuhé’*r. 2. Pehé:raha’ (THE TOBACCO) ’Apxanti‘tcrihé ‘raha’, ’apxantinihitcrihé-raha’, White man tobacco. Pa’ara:r ’u;mkun vura va; pu’a‘pinmutihaphanik, pa’apxantinnk hite papicci‘te ’uhé-rdnik va’arare‘hé-‘rahahanik, picci‘te ’arari;i- ’us4nsipre‘nik pehé:raha’, pa’4razr mukunfihé‘rahahanik. Pa’drazr ‘uzmkun vura va; pu’A‘pinmutihaphanik va°® ’arare-hé-rahahanik. The Indians did not know that when the White man first smoked it was Indian tobacco, that he first got the tobacco from Indianity, that it was the Indians’ tobacco. The Indians did not know that it was Indian tobacco. *Thé-rahapti-‘vic, bag or package of smoking tobacco, used by pipe or cigarette smokers. ’[hé‘rahapi-vicranammahatc, dim. ’A:n ’unhinnipvate pehé‘rahapi‘vic, the tobacco sack has a string on it. ’Azn unhi-criharahiti’, it has a string tied on it. Musmusfirixo'rare‘hé‘raha’, Bull Durham, lit. cattle testicle tobacco. Several of the Indians, e. g., Syl Donohue, use this term much. This is the only brand of smoking tobacco that has been given a name in the language. 3. Po‘hra‘m (THE PIPE) ’Apxanti‘tertihra’*m, ’apxantinihitc?thra’*m, White man pipe. ’Ahup?thra’*m, a wooden pipe. ’Amtuprtihra’*m, a clay pipe. Uk" ifktrahiti’, it is bent lin contrast to the straight Karuk pipe]. "AP ’uk"ifki-nsipré-hiti’, xas ka:n kunic ’u@rittaku ’Assip po-hra'm, it is crooked upward, it is like a bowl setting on there. Patuhé-‘raha’*k, ’u;m vura xar apm4;:n ’uhy4rdppa'ti’. ’Atcfpti-k- mt’k ’waxaytcakkicrihti’. Ptiva; kupittihata pa’déra:r kunkupitti’. Karu vura pu’icné‘kvitihara pehé:‘raha‘mku”f, ’apma;n vura kite po‘hé-rati’. When he smokes he keeps the pipe in his mouth all the time. He holds it between fore and middle fingers. He does not do 5 Or pava. 272 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 as the Indians do. He does not inhale it either, he only smokes with his mouth. Hari ’upiméantipnipti pamu’thra’*m, h4-r upiyvayriccukvutti’ pamuhé‘raha‘mta’*p. Sometimes he taps his pipe, he spills out the tobacco ashes. Va; pa’Aavansa vura hitiha:n ’apma;n ’uhra;m ’uhyartppa'ti’. That man always has a pipe sticking out of his mouth. Na; vura ’uhr4:m ’apmaé:n né‘hy4rtpa‘ti hitiha’*n. I have the pipe sticking out of my mouth all the time. ’Ara:r ’uzm vura va; kite kari pamtipmda-nnak po‘hra;m po-pam- mahtiha’*k, viri va; kari to‘:ppé-6ripa’. ’Axyar t6é‘kyav pamtpm4:n- nak pehé‘raha‘mku’f. But the Indian keeps the pipe in his mouth only when he is smacking in, then he takes it out. He fills his mouth with smoke. A. Po‘hramxé‘hva’’s (THE PIPE CASE) ’Apxanti‘tc?uhramxé‘hva’*s, White man pipe case, lit. White man pipe pipe-sack. The term is standard and in use. 4. Pe-kxurika’thra’*m (THE CIGARETTE) A. Pahét pe*kxurika’thra:m ’uéviytti‘hva’, karu pahfé-t pamuc-: vitav ’udviytti‘hva’ (HOW THE CIGARETTE AND ITS PARTS ARE CALLED) *Ikxurika’thra’*m, cigarette, lit. paper pipe. Also ’ihé-rahe*kxuri- ka’thra’*m, lit. tobacco paper pipe. And sometimes as an abbrevia- tion of this last ’ihé‘raha’thra’*m, lit. tobacco pipe. ’Ikxurika’thn4-m’- mite, ’ikxurika’uhnam?ranammahatc, dim. ’Ikxutik, marking, pic- ture, pattern, writing, paper, is formed from ’ikxurik, to mark, to paint or incise marks on, to make a pattern, to write. ’Apxanti‘tcrikxurika’thra’*m, ’apxantinihitcrikxurika’thra’*m, White man cigarette, lit. White man paper pipe. *Tkxurika’uhramfippan, cigarette tip. "Ikxurika’uhramrafiiv, butt end of cigarette. But pamukunihé'ré’*p, stub of smoked cigarette or cigar, lit. one that has been smoked. *Ikxurika’uhrami’'c, surface or body of cigarette, lit. cigarette meat. "Tkxurika’uhram?ihé‘raha’, cigarette tobacco. ’Ieyannihite pehé‘raha’, va; pe‘kxurika’thra:;m kuniky4:tti’, pe-k- xukaéyav pakuma’ihé‘raha’, it is fine (not coarse) tobacco, they make cigarettes of that, the fine (not coarse) kind of tobacco. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 273 ‘Thé-rahe kxttik, cigarette paper, lit. tobacco paper. This is the regular term, one hardly says ’ikxurika’uhramikxtnk, paper pipe paper. Thé-rahe‘kxurikata‘hko’’s, white cigarette paper. "Thé rahe‘ kxurikasamstykunic, brown cigarette paper. Cp. sam- siykinic pamtimya;t paptffitc, the deer has fawn-colored fur. Ikxurika’uhnamtunvé‘tckiccap, package of cigarettes. ’Ikxuri- kakiccap, any package, tied up with paper. Nikvararikti ’ifam4hya:n vura po‘hnamtunvé’*tc, kar ’i8appti-vic (+’ihé-raha)pfii-vicak ’ihé-raha’, kar ihé-rahe‘kxtirik. I have come to buy a package (lit. one container) of cigarettes and a sack of cigarette [lit. sack] tobacco, and some cigarette papers. ‘Tkxurika’uhramriké‘raha‘mku”f, cigarette smoke. B. Pahfii:t pakunkupe-‘yrthahiti pe‘kxurika’thra’*m, karu pakun- kupe‘hé:rahiti’ (HOW THEY ROLL AND SMOKE A CIGARETTE) *Thé-r ’uky4-tti’, he makes a smoke (idiom for rolling a cigarette). "Tkxurika’thra:m ’tyru‘hti,’ he is rolling a cigarette. Hari vura yié@a vo-kupitti’, ’uzm vur uky4-tti pamuhé-raha’th- ra*m,° hari yid0a ’uzm vo-kupitti’, ’uzm vur ’tyri-vti pamuhé’*r, sometimes a person makes his own cigarettes, sometimes one rolls his own smokes. ’U:m vura xas uky4‘tti pamukxurika’thra’*m, ’uzm vura ’tyrihti’, he makes his own cigarettes, he rolls them. Tcim ihé-r uky4-vic, he is going to make a smoke. Patcim ihé-r uky4-vicaha’*k kari pe‘kxtrik tu’triccuk, when he is going to take a smoke, he rolls the paper. Té6‘yvaTamni ’ikxtrikk’ak pehé-raha’, he spills the tobacco on a paper. Karixas té‘y’ruh, then he rolls it. Povittaktiha’*k, ’uzm vura kohumay4-te ’uky4‘tti po-kupehé-ra- he’’c, xAkkarari vuira va; k6;s uky4‘tti’. Fi-payav uky4‘tti’. Yav uky4‘tti’. If he knows how, he makes it the right size how he is going to smoke it, he makes both ends the same size. He makes it straight. He makes it good. Va; vura tcaka’i-te kunic pakunitrivhti’ pakuniky4‘tti’, pupuxx*itc i1Tu‘htihap, va; ’ujm vura pa’A4mku;:f su? ’ikyitmvare:c po-:pamah- maha”*k, they roll it slow, when they make it, they do not roll it tight, so the smoke can go inside when he smacks in. 5 Or té‘y’ruh. 6 Short for pamuhé:rahe‘kxurika’thra’m, 274 BUREAU OF AMERICAN ETHNOLOGY [putt 94 | Karixas tizm ’upas to-yvurak, tuviraxvirax ti‘m, then he puts spit | on the edge, he laps the edge. | Karixas ’Gpasmii‘k t6:ptaxva’, then he sticks it down with spit. | H4-ri té-yri-hpad ’ipanni’'tc, xAy ’tyva-yriduk, sometimes he crimps — the end, it might spill open. Karixas kar apm4;:n ttiyt‘n’var, then he puts it in his mouth. To-ppat, he bites it. Tupamtcakkarari pe‘kxurika’thra’*m, ’apm4a:nmfik tupamtcdak- karati, he shuts it on the cigarette, he holds it in his mouth. Tak ’ahiky4’*r, give me a match. Also tak 6imytiricrihat. T4-k ’a’*h, give me a light. Xas tu’4hka’, xas tubam4hma’, then he lights it, then he smacks in. Hari payid0a mu’Ghra-mmak va; k4:n pamu’thra‘mmti‘k ’u’ah- suro'ti’. Mas vo;’4hké-tti pamu’thra-‘m’mak. ’Ukukkuti payiééa mu’thra‘m’mak. Xas tupam4hma’. Sometimes from another’s cigarette [lit. pipe] he takes fire off with his cigarette [lit. pipe]. He lights his “pipe.’’ He touches it against the other ‘‘pipe.’”’? Then he smacks in. Tcemyatcva ’upé‘érippanati’, he takes it out of his mouth every now and then. Harri ’4-pun t6-604tic, vura vo'ink*titi’, sometimes he lays it down, it is burning yet. Kukku;:m kari t6-ppé‘ttcip, ’apm;4n tupiyi‘n’var, he picks it up again, he puts it back in his mouth again. H4rri to‘msip, karixas kikku;m ’a‘h tupikyav, sometimes it goes out, then he lights it again. Tcatik vira va; tuhé-raffip, then he smokes it all up. Xas pamuhé:ré:p yi;vari to‘:pp4‘6ma’, then he throws the stub away. Harri va; vura to‘kvithiccur po‘hérati’, sometimes he puts himself to sleep smoking. Hari va; vura té‘kvitha’ vura vo’ink’Gti pamukxurika’thra’*m, sometimes he goes to sleep with his cigarette burning. Hari pamtiva;s tu’ink’a’, sometimes his blanket burns. C. Pahft kunkupavictanninuvahiti pe-hé-r pe-kxurika’thra’*m (THE CIGARETTE HABIT) Pehé‘razn Kuma ’Avansaha”*k, vura tuytinyi‘nha pehé-raha tupik- fi-tck’aha’*k, the man who smokes all the time just gets crazy if he gets no more his smoking tobacco. Payidéa tuhé-raffip, k*ukku;m yi00a tupikyayv, as soon as he gets through with one he makes another one. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 215 Tcatik vura takimate;te ké-vira tuhé-rafip pamuhé-rahapi-vic, before night he uses up all his tobacco sack. ’Thé-ra’*n, he is a great smoker. ‘Teasippa’ vird pohé:rati pe‘kxunika’tihna‘m’mitc, he smokes cigarettes all day. Kunic ta$tikkinkunic pamitti"k karu pamtivuh, ké-va tazy po‘hé- rati’, his fingers and his teeth are yellowish, he smokes so much. D. Pe-kxurika’ubram rahup (THE CIGARETTE HOLDER) *Ikxurika’uhram?rahup, a cigarette holder, = ’ikxurika’uhram?raxay- teakkicrihar. EK. Pe-‘kxurika’uhram4hy4 nnatav (CIGARETTE CASE) "Ikxurika’uhram (tunvé‘tc)?dssip, cigarette case, lit. cigarette bowl basket, = 7ikxurika’uhraméhyannarav. ’I[kxurika’uhramxé-hva’s, cigarette pipe sack, could hardly be applied. *Tkxurika’uhnam(tunvé'tc)mahyannarav, cigarette case. Also with first prepound omitted. Mupti-vicak sue ’uméhyaénnati’, hitiha:n vura mupfivicak su?, he keeps it in his pocket, it is all the time in his pocket. Teakitpfi:vic, jacket pocket. Kutrahavaspti‘vic, coat pocket. But never use pfi‘vic uncompounded for pocket. Always prepound coat, pants, or ike. Kutrah4va’’s, coat. From tukttra’, he wags his buttocks to one side and back = tukutrahadéun.— tukitecpif. 5. Pasik’4’# (THE CIGAR) ? A. Pasik’4: kunkupe-évtyannahiti (HOW CIGARS ARE CALLED) Sik’4’*, cigar. ImYanvan’s aunt, Tctixatc, used to call cigar sik’4-ksi’ = ’ihé-raha’uhramxAfa, cigar, lit. long cigarette. Sik’4‘hka’*m, a big cigar. Sik’4-hx4r uhé-rati’, he is smoking a long cigar. Sik’a-h?anammahatc, a small cigar, a cheroot. K&a‘kum ti-ppitcas pasik’4’*,” some cigars are small. Sik’ahiky4va’*n, cigar maker. Sik’éhpé-hvapi6vatam, cigar store. Sik’ahpe-hvapi6va’*n, cigar seller. 7 Or papiric?thra’*m. 276 BUREAU OF AMERICAN ETHNOLOGY [BULL. 94 B. Pahit kunkupe‘kya‘hiti karu pahé-t kunkupatda-rahiti’ (HOW THEY ARE MADE AND KEPT) Piric ’irihapuhsa vura pasik’4’*, a cigar is made of rolled up brush. Va; kum4’i’1 pupuxx"ite irichtihap, va; ’uzm yav kunkupapamah- méhahiti’, va; ’uzm pa’4mku;f sue ’ikyi‘mvdrati’, they do not roll it tight, so that they can suck in the smoke good, so that the smoke can go in. Xas ’Avahkam vura santirihk’a:m po-yrtha-‘rarivahiti’, then a big wide leaf is rolled around the outside. Hari pasik’4- ’4vahkam ’uyx6-rarivahiti ’ikxurikasirikunicta-hko’”?,’ sometimes they wrap it with tinfoil on the outside. Hari pasik’4 ’ikxurikasirikunicta-hké; ’uyxé-rari-mva ’Avahkam, sometimes it is wrapped with tinfoil on the outside. Hari ’ikxtrik ’a‘tcip ’ukiccaparahina‘ti’, ’ikxurikasiti, sometimes there is paper tied around the middle, shiny paper. ’Asx4yri;k vura po‘ta‘yhiti’, they have to be kept in a damp place. C. Karu pahiéi‘t kunkupe‘hé rahiti’ (AND HOW THEY ARE SMOKED) Patcim uhé-ré:cahaha’*k pasik’4’*, kari simsitmmiéi:k +6-kpa-ksur paku;k ’uzm ’tipmanhe’’c, then when he is going to smoke the cigar, he cuts off the mouth-end with a knife. Tu’a‘hka’, he lights it. Karixas tupicki’'n, then he puffs in. ’Apma;n té‘kyitmvar pa’4mku”"f patupamahméha”*k, the smoke goes in his mouth when he smokes it. Pw ikxurika’uhnamtunvé‘te ’Akkatihata, ’ikpihan, ’imxaéakké’em, it does not taste like a cigarette, it is strong, it stinks. Tupé‘érippan pasik’4’*, he takes the cigar out of his mouth. ’Ukfufurtippanati pehé-raha‘mku”f, he blows the smoke out. Hari tutaknihrippanmad muhé-raha‘mku”f, sometimes he makes his tobacco smoke roll out in rings. D. Pasik’a-h?rahup (THE CIGAR HOLDER) Sik’a‘hPahup, cigar holder = sik’4-hfaxaytcakkicrihar. Sik’4‘hraxaytceakkicrihar, cigar holder. ’Utaknihrippanati pa’4mkuf, the smoke is rolling out in rings. Hé-ri vura va; ’apm4;:n ’uhy4-rati x4:t pu’ink*’titiharta, sometimes he holds it in his mouth unlighted. § Lit. white-shining-paper. HARRINGTON] TOBACCO AMONG THE KARUK INDIANS 277 KE. Pasik’a: hmahya‘nnatay (THE CIGAR CASE) Sik’4hPassip, cigar case = 6. Papudehé-‘raha’ ’Ara:r ’uzmkun vura pu’ihé-- raha pappuétihaphanik. Payém ka‘kkum takunpappuévana‘ti pa’ fra:r ’Apxanti‘tcrihé-raha’. Tay vura kunpdéppuévana‘tl papapu- 0é-hé‘raha pa’apxanti-tcricvitsa’. K4a‘kkum karu vura pa’ararapi- hi-ttcitcas kunpAppuévana‘ti’. Kicvu;f vura nik ’uzm hari kunpappudéti’. H4-ri vura yid0a pa’ara:r vo‘kupitti, yi6@ uviray- vuti’ kicvu;f sittcakvutvarak su- ruk ’tyuinktrihva’. ’Uviray- vuti’. Tcemyatcva ’upSaxay- curé'ti kievu’f. Va; mit k’4ru k6- kunp4p- pudtihat mit?rimeaxvu’,® karu h4-- ri ‘ic¢viriprimeaxvu’. sik’4"hmahya-nnarav. (CHEWING TOBACCO) The Indians never did chew tobacco. Now some of the In- dians chew White man tobacco. Lots of the halfbreeds chew chewing tobacco. Some old In- dians chew too. Indian Celery [root] is what they do chew sometimes. Sometimes a person does this way, goes around with a piece of Indian Celery [root] tucked under his belt. He walks around. Every once in a while he bites off some Indian Celery. Another thing that they used to chew was milkweed gum, and sometimes Jeffrey Pine pitch. 7. Pe‘mcakaré-hé-raha’ (SNUFF) ’Imcakare‘hé'raha’, snuffing tobacco. Yufiivmi:k ’umsakans4kkanti’, vo-kupehé-rahiti’, with his nose several times he smells it in, he smokes that way. Xas to‘p4‘6va’, then he sneezes. 8. Pahifit pa’apxantinnihite pic- cite kuniky4-varihvutihat mit pa’are‘hé‘raha ve‘hé’*r Papicci-tc kunivyihukkanik pa’apxantinnihitc, ka:-kkum kinik- ya‘varihvanik vehé’*r, pa’araré- hé-raha’. Kunxttihanik vura nik nuhé‘re’’c. ‘Itc4nnitc vura patakunimya-‘hkiv si?, takunxus: (HOW THE WHITE MEN TRIED AT FIRST TO SMOKE INDIAN TO- BACCO) When the White men first came in, some of them tried to smoke the Indian tobacco. They thought: ‘‘We can smoke it.” They took it into their lungs just once, they thought ‘‘we will ° Long texts have been obtained on preparing milkweed chewing gum, but the subject does not belong with the present report. 278 “Nu; karu va; nukuphé’’c pa- ’arazr kunkupitti’.”’ Xas va; vura xakinivkihastipa; kunkt- hiti’, ké-v ikpihan, pa’araré-hé-- raha’. Va; kuma’iffué vura puharixay piky4-varivitiha pe- hé’er, BUREAU OF AMERICAN ETHNOLOGY [BULL 94 do like Indians do.”” Then they were sick for a week. The In- dian tobacco is so strong. They never tried to smoke it again. INDEX Page ACKNOWLEDGMENTS..-_-------- 2, 13 ACORN BREAD, reference to---_-- 67, 68 ACORN GATHERING, time of_-_--- 82 ACORN WATER, as a@ preventive GE TU ay 35S Saag a ee al pea ie 209 ADIANTUM PEDATUM-_-_-_----_--- 103 AGRICULTURE, Karuk ----_-- 9, 14, 63 AHOYAMATC, story about--_---_- 221 ALDER, WHITE, use of, in bas- (RETR 2S SERS AN RT a 103 ALNUS RHOMBIFOLIA_-—_-_--_- 103 ARCTOSTAPHYLOS GLAUCA-_-_-__-- 22, 23 ARIKARA INDIANS, tobacco of__ 36, 42 ARROWWOOD, pipes of___ 135, 137-147 Asues, tobacco fertilized with _- 21, 43-44, 64 ASIKTAVAN, acknowledgment to_ 2 Barcuay, Forses, mention of __- 20 BarkK— iearuk terms for. ..=..---< 52 MISCO LO Lees heh at lee eas 52 Basketry, decoration in____- 103-104 BASKETS MONEY! 25220255526 103 BASKETS, TOBACCO— MESERIpEd = oe aon ne eo Lees 103-107 details of weaving- - ---- 107-126 mane or hates... 128-131 OWMETS Ole See a 104-105 BIZCIOR eee ee ee 126 BATHING AND SWEATING------- 6 Berar Lity, use of, in basketry__ 103, 117-121 BEETLE LARVA, use made of _____ 10 BraGin@, for tobacco- - ~~ _-- 269-270 BELIEFS— concerning elder wood_-_- 135-136 concerning pipes__-------- 30 concerning smoking- ------ 214 concerning tobacco___-_---- 29, 34, 78-79, 255, 257 BIBLIOGRAPHICAL NOTES. 14-34, 36-44 BoLANDER, PROFESSOR, men- TOME es cust nee Ste ee eo 22 Page Botton, H. E., acknowledg- MENG GOS = 25 ooh ees epee ee 13 Bovina, A. G., cited_______- 148, 144 BOWLS OF PIPWS. 32 J: 171-172 Boys— DIPes; Made poy.s os ee se 32-33 SMOKING Dye aaa 12-138, 214 BRUSH, burning Of a2 4e2leoe 63-65 BuckskKIN, used to cover baskets 106- 107 BURIAL CUSTOMS_______-_ 6—7, 164-165 CALENDAR, KAaRUK_______-___- 81-83 CALIFORNIA HAZEL, use of, in basketry.-.2..-%¢ 244 52ee45 103 CaPITAN, acknowledgment to___ 2 CEREMONIAL FIRES, making of__ 247- 252 CEREMONIES. See DANCES; New YEAR CEREMONY; SAL- MON CEREMONY. CHAIN FERN, use of, in bas- REG TYot es a hs ae as a 103 Cuass, A. W., mention of__-_--_- 22 Cuasze, Mrs. Aanzs, acknowl- CE PIE NOGOM aes eee ee 13 CHILDBIRTH MEDICINE_-_------- 261 CHORDEILES MINOR HESPERIS.._ 264 CLoTHING— Absence of, among men_-_-_- 5 of Karuk women_-.____---- 6 Corn, supposed effect on, of CODACCOs- 42 os eee eee 42 GGRYLUS ROSTRATA 2.0 3-5. 103 Covorn; stories Of se = ee 98-99 Crow Inpians, tobacco of--_-_-- 44 CULTIVATION OF TOBACCO_--_--- 9,. 21, 29, 30, 33-34, 63-65, 81-91 CuLturE, Karvk, affiliations of 3 Customs. See Buriat; Mar- RIAGE; MouRNING; SMOKING. Dacecett, JoHN, mentioned__-_ 154 Dances. See Kick DANCE. JUMP DANCB; 279 280 INDEX Page Page DERMESTES LARDARIUS- -____ 143, 144 | Girus, part taken by, in cere- DERMESTES NIDUM__--._---_-_ 144 MOY 25 2 see ese oe ee 243 DERMESTES VULPINUS- ______ 143, 144 | Gist, F. E., pipes collected by. 161, 165 DesiGN called whippoorwillback 266 | GLUE, made by the Karuk___ 156-157 Dia.eEct, used in texts________ 2 IDISKISHATS, Use Of 6 ee DocroRs; pipesioi2=2222.-2=5— See also Suck poctTors; WOMEN DOCTORS. Dog HUCKLEBERRY, described __ 45 Dovetas, Davin, tobacco de- SeMlUcH Ye LE sets. wee 19, 20-21 DowiTcHER, LONG-BILLED, story 257-260 Drake, Sir Francis, tobacco Oliered tors 222k 0A ae 18 DweEtuines, Karux-_-____----_-- 4 Dyar, L. S., mention of____-__- 127 HARACHE, remedy for______-_-- 226 EatTInG customs of the Karuk__ 203 ELDER WOOD, belief concerning 135-136 ELK SCROTUM, use of____---- 131-132 ENGELHARDT, FR. ZEPHYRIN, ac- knowledgment to___-_-_-_-- 13 ENGLISH LANGUAGE, use of, by Ghe Meriics 2 ees Ses ee ee 2-3 FERTILIZER, wood ashes used for 21, 43-44, 64 Frewkes, J. WALTER, acknowl- cUusmMent ton we are See 13 FirE MAKING, Karuk__-_____-_- 184 FIRES, CEREMONIAL, at New ETH ly ey be i la yey nel 247-252 FLowER, of tobacco plant____-__ 54-58 FiLowers, headdress of ____-__-_- 72-73 Foop— classificxitionw Of_—- = 2-2 62 BAN apap des hetodangate CARR ah ae 5, 74 Ssuleronees Soa ee aeons 133 ForMULAE— for sowing seed___________ 85 tobacco mentioned in__. 255-257 Fort VANCOUVER, account of __ 19 Fruit, Karuk terms for___-__-__ 60-61 GAME, GAMBLING, smoking at__ 254 GHOST DANCE— MENUION Ole sesso ae 215 use of tobacco at_-----.__ 253 Gitt, Mrs. Mary Wriaut, ac- knowledgment to___.___--_-- 13 GitmorE, Metvin RANDOLPH, seed obtained from.-__.------ 41 GRAVEYARDS, beliefs concerning fObsAcce ims 2 2 ee 34, 78-79 Gray, Asa, mentioned_-______-_ 22 GrvuBs, used to bore pipes-____- 31 Gum, of tobacco plant________- 54 HARrrATIONG..- 222 Sees 4 Hackett, acknowledgment to_- 2 Hanson, Frity— acknowledgment to___-_-- 2 pipe sack made by__------ 182 Happy Camp, basketry of____-_ 128 Hats— Klamath, in National Mu- sellin 2 Soe 127 use of, for tobacco baskets_ 128-131 HEADDRESS— of medicine man________-- Henry, Pers, acknowledgment Heres, medicinal use of _____ 231-234 Hewett, Epvear L., acknowl- edgment'toz2. 4 0.8.2 2seeee 13 Hipatsa Inpians, tobacco of SEE MARNIE ETAL PBS A yo * 36, 42, 44 Hopas, F. W., acknowledgment 0 aR Dyess saab an marian ling 13 HOUSES. So eee 4 HumpBoupt Bay INDIANS, pipes and Lobacte Of 2S. ae see 33 Houpa InpIAns— prpes Ofc eee. 23-28, 28-29 reference to culture of____- 3 tODaCEO OL. = ee 40 Hupa Re&sERVATION, collection Made ‘ou: = 5° 2-22 -b a2 oe 23 IKXAREYAVS, explanation of__.. 8-9 InpIAN CELERY— used for chewing-_-__.------ 277 used for smoking_-_-_~____ 218-219 INSECTIFUGES, plants used as_.__ 224 Insomnia, Karuk remedies for_ 11, 206 JEFFREY PINE, use of, in bas- Ketry 23 se ee ee 103 Jerson, W. L., acknowledgment COL site See ee 13 JUMP DANCE— account Of. .-2cneseeeeeee vi time: off 2. Se eee 83 INDEX 281 Page Page Karvuxk INDIANS— Mouutnoman Inp1ans, territory culture affiliations of------ 3 OR Rett ok Mc ee ee 20 life of, described__._._ 4-9, 199-207 | MuxtNoman RivER, applica- RecatlOnOles = seo 228 1 tions of the name___-_-_--___-- 20 meaning of the name_----- 2} Myrus, telling of 22 -oeeeeesce 8 MIGIMIES TORS ae ere ae 1-2 | Names— KatIMIn, pipe rock at____--- 151-152 foritobaccos au. of Sosa 44-47 Kick DANCE, account of_-_---- 8 mentioning tobacco_____ 263-267 KuamMatH INDIANS— See also PLACE NAMES. Karuk attitude toward---- 3 | NECROBIA MESOSTERNALIS- -_~- 1438 tobacco raised by_-------- 22) }) INECROBIA RUFIPES. =... Sefer 143 LaneuaGE, Karvuxk names for-- 1-2 | NEp, acknowledgment to--_--- 2 Lear, Karuk terms for-__-_---- 52-53 | New YEAR CEREMONY— LEAVES, TOBACCO, described__._ 53-54 described.s.Jeteune- dee 7-8 Lewis AND CLARK EXPEDITION, outline cfs ee 8 eS 241 PIAS MLR TONC tenes oe Le et 20, 41 PUIpOSe Of 22 Lean ee 241-242 LIMNODROMUS GRISEUS SCOLO- reference tose. 22. eure 163 SAS, a aS a 257 time of. -..—\.uchie 81, 82, 83, 241 LINGUISTIC METHOD OF STUDY, use of tobacco in_______-_ 241-252 UM POnvAMEe Ol 52 Bee 1 | NicorTIaNA ACUMINATA___--_-- 38 Lingins, Joun T., Acknowledg- NICOTIANA ATTENUATA---___ 33, 36, 43 FEY En LIYE ic re a eS 13 | NIcoTIANA BIGELOVII__.__----_ 29, McGuire, JoserH D., mistake 30, 33, 35, 36-44 MACS Dye eee ene oS 25, 28 var. exaltata___. 17, 19, 35, 37, 38 Mappvux, Mrs. Puorss, infor- Varotypicdaa ase 17, 35, 37, 38 mation obtained from_--_-_-_-- 2 var. wallaceic 22. =~ 36, 37, 38, 41 MaIDENHAIR FERN, use Of, in NICOTIANA CLEVELANDII____ 36, 38, 41 Pasketry Seon ne ees tae 103 | NicoTIANA GLAUCA-~_-~---- 18, 35-36 Maipu, NortHEerRN, tobacco NICOTIANA MULTIVALVIS-_---~_-_- 19, REIL Ty peers |B SAD Sy AR ce 29 20, 36, 39, 40, 42, 48, 44 Manpban Inp1iaAns, tobacco of__ 36,42 | NicoTlANA NOCTIFLORA____---- 37 MANZANITA, use Of_____ 22, 238, 25, 147 | NicoTraNA PLUMBAGINIFOLIA- ~~ 22; MAPLE LEAVES, use of_____-_- 219-220 23, 25, 36, 37, 38, 39 MARRIAGE CUSTOMS---_-_------ 4-5 | NicoTIaANA PULVERULENTA___~- 20 Maxon, Wm. R., acknowledg- 225-233 MERLE, Anpy, brief account of. 270 MISTLETOE, use of____________ 221 Miwok Inp1ans, tobacco of____ 39 Mopoc Inp1ians, Karuk attitude towardJ2cue! aueitibobyews 3 Monrus, LuNAR, of the Karuk__ 81-83 MorpuHotoey of tobacco plant. 47-62 Morton, C. V., acknowledg- Men COs. LOEe Petes veins TY 13 Mortuary CUsSTOMS.___ 6-7, 164-165 MovntaiIns, offering to__ 232-233, 235 MovURNING CUSTOMS__________ 81 Mvu.tuen, Mrs. GEORGE, ac- knowledgment to___________ 13 NICOTIANA QUADRIVALVIS__-_~-- 20, 22, 23, 25, 36, 39, 41, 42, 43, 44 NICOTIANA REPANDA_______-__ 38 NICOTIANA RUSTICA______--_-_ 43 NICOTIANA STOCKTONI__--_____- 38 Nicoring, cleaning the pipes of_-198—199 NIGHTSHADE, related to tobacco_ 45 OFFERING, to the mountains__ 233, 235 Os1Bway, custom of, in making pipes. 22 AOA As A 141 OMAHA TRIBE, tobacco of___-__- 43 ORIGIN OF TOBACCO_ ~~~ 225 75 ORNAMENTATION, Of pipes_ 161—162, 169 OVERLAY, in basketry_----_--- 103 PARKER, SAMUEL, mention of__ 20 PEACE PIPE, not known to Karuk 11 PEPPER, JOHN, acknowledg- Ment toe atest. Aas ee 2 282 INDEX Page Page PEPPERWOOD, use of___-__-__- 224 | PLANTING OF TOBACCO____-____ 75-77 Prsrime, Ube Of Seco ee 97-98 | Puants, Karuk classification of _ 61 PHALAENOPTILUS NUTTALLI NUT- Pomo Inp1ans, tobacco of____- 40 ABUL Ue eel 263, 264 | poucues— PINUS PONDEROSA. ~~ ~~ -_--__- 103 of basket work 0 witha 24 Pirzk Bowt Rock, pipes made tobacco, described________ 24 OP? Soe, 2S se AO €51=168! |) pe fa gee PirE OF PEACE, unknown to at filling the pipe________- 180 p Karuk___------------------ 11 over medicine____-__--___ 233 IPE SACKS— Propanry— ee i iatlaiclas Goa es: oe disposal of, at death______ 164 hs shriminiaeiniaiicbanscinahas 7” ownership of_____-_-_-___ 4 making of ~~~ --------- 175-179 | Qurvur, pipe carried in______ 182-183 SE oe cin = RATTLESNAKES, driven out by Use O15 2826 SSS. DEBBY ay, 3 rush burnin pete ene ee 65 yp sh agi 1Be ae 147 Ray, Liszut. P. H., collection bored’ by: grubs. a1 -- 122 oy ee Sa es ‘AND Mrs. W. P., ( bowls of , fitted tostems__ 155-156 acknowledgment to._.______ 13 capacity of..+.2------- 97.2 a RIVER, TOBACCO si= Se) aaa 46-47 ra way. tt (ce on ae 1 a, a npn Root, Ttopacco, Karuk names described_____.--_----_- 10-11, |. :°O'sea7a5aine 266 eneole TR ay 19, 22, 23-34, 165-166 ROTTEN WOOD, use of_______ 203-205 details of manufacture__ 138-150 SACKS, BUCKSKIN, ceremonial Hupa BR irre it Tee SS 167 USC OL Sie 2 te Spee 236 Karuk word for____ 14, 15, 16, 17 Pea W. E., acknowledg- 3 : MMO TIUG VO ee 1 co ae ER TROT cane SALMON BEETLES, varieties of. 144-145 manner of carrying. _____- 181 | SALMON nel nage cys ee manner of holding- - ~~ -- 191-192 Gescriped scart aiieniete u Manzanitar 2642250124 147-150 (0 Oh a5 oat cA a9 Kidihesarhiatan. a4. Mes 29-39 | SALMON GRUB, use made of____ 142 of Humboldt Bay Indians__ 33 | SALMON worms, kinds of_-_-_--- 145 ofthe Hupacavsseets pea 28-29 | SANDY Bar Bos, a doctor. -__-- 231 of the Shasta Indians__ 30-31, 167 | Sanpy Bar Jim— of the Takelma__._.____.. 30 acknowledgment to-_-—_--~-- 2 ei yewed oat ed oe 135, 150 mention of £022.28.