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(From a sketch by A. W. Chase.) 


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Frontispiece—Klamath River Lodge and Sweat-house. 


DEPARTMENT OF THE INTERIOR. 


U. 8. GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCKY MOUNTAIN REGION. 
J. W. POWELL, In CuHarce. 


CONTRIBUTIONS 


NORTH AMERICAN BTHNOLOGY. 


VOLUME ITI. 


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DEPARTMENT OF THH INTERIOR, 
Unitep STaTes GEOGRAPHICAL AND GEOLOGICAL 
Survey or THE Rocky Mountain Recon, 
Washington, D. C., November 10, 1876. 

Sir: I have the honor to transmit herewith volume III of the Contri- 
butions to North American Ethnology, being a Report on the Tribes of 
California, by Mr. Stephen Powers, with vocabularies collected by various 
persons and edited’ by myself. A map will be found with the volume 
showing the geographic distribution of the several linguistic stocks of 
which the report treats, and of others that will receive attention in a sub- 
sequent volume—these latter being found only in part within the territory 
embraced in the map. 

The opinion which Mr. Powers expresses concerning the former Indian 
population does not seem to me to be well sustained. It cannot be doubted 
that Eastern California and Oregon were, at the advent of the white man, 
more densely populated than any other portion of the United States, and 
that the peculiar conditions under which the settlement of the region was 
made resulted in the destruction of a great number of its former inhabit- 
ants. In fact, I am of the opinion that more Indians were destroyed in 
this part of the country than in the remaining portion of the United States, 
and yet I believe that Mr. Powers overestimates the population. 

Believing this, I wrote him, asking him for some modification of his 
statements, and gave my reasons therefor, and further enforced my views 
by giving him the opinions of others who had made careful examination 
of the question of the former population of the Indians of this country, 
and I expressed the opinion that he would subject himself to unfavorable 
criticism unless his statements were modified. In reply to my letter the 
following was received. It is so vigorous and characteristic that I take 
the liberty of quoting it here: 


LETTER OF TRANSMITTAL. 


bo 


WATERFORD, WASHINGTON COUNTY, OHIO, 
iS ; November 3, 1876. 

My DEAR Sir: Your letter asking me to modify my estimates as to the aborig- 
inal population of California has been received and carefully considered. When you 
wished me to strike out the matter relating to origin and language, I did it cheerfully, 
because I was obliged to admit that it was written somewhat superficially on a subject 
that demanded profound study. But this is a different case. 1 traveled years in Cali- 
fornia, penetrated the remotest valleys, and talked with scores of trustworthy men— 
men like General Bidwell, Judge Steele, Representative Fairchild, and others—who 
had been among the Indians ten, twenty, thirty years, and seen them in their prime. 
These men gave me solid facts respecting their own limited areas. I know that the 
estimates of pioneers as to the population of large tracts are often wild and unreliable, 
but they should certainly be able to give a close guess as to single villages or valleys 
only a few miles square. 

What can I do with these facts? Take, for instance, the census made by Ormond 
along the lower Klamath; take the statement of Captain Sutter that he had over 400 
Indians, old and young, about him at Fort Sutter; take the statement of Claude 
Cheney that he had 50 or 60 about him on his ranch; take the figures of the old 
padres, which show that there were about 4,000 at San Miguel Mission at one time. 
In 1831 there were 18,683 Indians domesticated at the various missions of the State. 
Take the statement of General Bidwell that, in 1849, there must have been 1,000 
Indians in the single village where Colusa now stands; suppose he estimated the 
number twice too large; take 500; and now there are not above 20. How can I fly in 
the face of such facts as these? The State is full of them. Kit Carson says there 
were thousands in Napa Valley in 1829; but in 1859 he could not find a tenth, no, not 
a twentieth, part of them, and now there are not 50 in the whole valley. 

* * * * * * * 

I have the greatest respect for your views and beliefs, and, with your rich fund 
of personal experience and observation; if you desire to cut out the paragraph and 
insert one under your own signature, in brackets, or something of that kind, I will 
submit without a murmur, if you will add this remark, as quoted from myself, to wit: 
“T desire simply to ask the reader to remember that Major Powell has been accus- 
tomed to the vast sterile wastes of the interior of the continent, and has not visited 
the rich forests and teeming rivers of California.” But I should greatly prefer that 
you would simply disavow the estimates, and throw the whole responsibility upon me. 

This permission I give you; but I have waded too many rivers and climbed too 
many mountains to abate one jot of my opinions or beliefs for any carpet-knight who 


wields a compiling-pen in the office of the — or —. If any critic, sitting in 
his comfortable parlor in New York, and reading about the sparse aboriginal popula- 


tions of the cold forests of the Atlantic States, can overthrow any of my conclusions 


LETTER OF TRANSMITTAL. a 


with a dash of his pen, what is the use of the book at all? As Luther said, at the 
Diet of Worms, ‘“ Here I stand ; I cannot do otherwise.” 

I beg you, my dear major, not to consider anything above written as in the 
slightest degree disrespectful to yourself; such is the farthest remove from my 
thoughts. 

Very truly, yours, _ 
STEPHEN POWERS. 

Maj. J. W. POWELL. 


I hope Mr. Powers will not feel aggrieved at my thus making use of 
a private letter. 
I am, with great respect, your obedient servant, 
J. W. POWELL, 
In charge. 
The Hon. Secretary or THE INiERIOR, 
Washington, D. C. 


i 4 lig - 


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DEPARTMENT OF THE INTERIOR. 


U. 8. GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCKY MOUNTAIN REGION. 
J. W..POWELL, IN CHARGE. 


SielbwWs OF CALIVFPORNLA. 


BY 


Se Ee aN POW HE S.. 


WASHING LON: 
GOVERNMENT PRINTING OFFICE. 
1877. 


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Warerrorp, Wasuineron County, Ouzo, 
November 6, 1876. 
Sir: I have the honor to transmit herewith a manuscript containing 
information in regard to the habits and customs, the legends, religious 
beliefs, and geographical distribution of the California Indians—information 
collected during three years’ residence and travel among these tribes. 
Very respectfully, yours, 
STEPHEN POWERS. 
Prof. J. W. Powe.1, 
In charge of United States Geographical and 
Geological Survey of the Rocky Mountain Region, 
; Washington, D. C, 


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PREFACE. 


The word ‘“Pomo” (from pum, pauwm, pom, which signify “earth” in 
various languages) denotes “‘earth-people”. Though it is the specific name 
of only one nation on Russian River, it is equally applicable to all the 
aborigines of California, since they all believe that their first ancestors 
were created directly from the soil of their respective present dwelling- 
places. 

There are several ideas which the reader who is acquainted only with 
Atlantic tribes must divest his mind of, in taking up the study of the Cali- 
fornia Indians. Among them is the idea of the “Great Spirit”, for these 
people are realistic and seek to personify everything; also that of the 
“Happy Hunting Grounds”, for the indolent Californian reared in his balmy 
clime knows nothing of the fierce joy.of the Dakota hunter, but believes 
in a heaven of Hedonic ease and luxury.. The reader must also lay aside 
the copper-color, the haughty aquiline beak, and the gorgeous, barbaric 
ornamentation of the person. He must lay aside the gory scalp-lock (for 
the most part), the torture of the captive at the stake, the red war-paint of 
terrible import (the Californians used black), the tomahawk, the totem, 
and the calumet. As the plain and simple ‘‘Pomo” is to the more resound- 
ing ‘Algonkin”, so is the California aborigine to his Atlantic cousin. . 

It is a humble and a lowly race which we approach, one of thé lowest 
on earth; but I am greatly mistaken if the history of their lives does not 
teach more wholesome and salutary lessons—lessons of barbaric providence, 
plenty, and contentment, of simple pleasures and enjoyments, and of the 
capacities of unprogressive savagery to fill out the measure of human 
happiness, and to mass dense populations—than may be learned from the 
more romantic story of the Algonkins. 

Perhaps it is too much to ask any one to believe that there are regions 


» 


6 PREFACE. 


of California which supported more Indians than they ever will of white 
men. But if those who honor this book with a perusal shall lay it aside 
with the conviction that the cause of his extinction does nof “lie within the 
savage himself”, and that the white man does of come to ‘take the place 
which the savage has practically vacated”, I shall be content. Civilization 
is a great deal better than savagery; but in order to demonstrate that fact 
it is not necessary to assert, as Wood does in his work, that savagery was 
accommodatingly destroying itself while yet the white man was afar off. 
Ranker heresy never was uttered, at least so far as the California Indians 
are concerned. It is not well to seek to shift upon the shoulders of the 
Almighty (through the savages whom He made) the burden of the respon- 
sibility which attaches to the vices of our own race. 

Let it not be thought that this book will attempt to gloze or to conceal 
anything in the character or conduct of the aborigines. While they had 
fewer vices than our own race, they committed more frequently the 
blackest crimes. Revenge, treachery, cruelty, assassination—these are the 
dark sides of their lives; but in this category there was nothing ever per- 
petrated by the California Indians which has not been matched by acts of 
individual frontiersmen. As above remarked, the torture of captives was 
not one of their customs. Infanticide was probably more frequent than 
among us; and their occasional parricide, done in cold blood, stands per- 
haps without a parallel. 

In order to study their customs I traveled among them the greater 
part of the summers of 1871 and 1872, and lived many months in sufficient 
proximity to their villages. 

I am indebted to Prof. H. N. Bolander and Mr. R. E. C. Stearns for 

- assistance in the matter of sundry scientific details; and to A. W. Chase, 
Esq., of the United States Coast Survey, for sketches and photographs. 
ne 

SHERIDAN, Pacer County, CaLirornia, 

August 25, 1874. 


ADDITIONAL PREFACE. 


In August, 1875, I was appointed by the honorable Secretary of the 
Interior a special commissioner to make collections from Western Nevada 
and California for the Centennial Exhibition of 1876. While prosecuting 
that mission I was enabled to collect additional information, all of which 


has been incorporated into this volume. 
seal es 


Wasuineton, D. C., October, 1876. 


TABLE OF CONTENTS. 


CHAPTER I. 
THE KA-ROK. 


Physique — Dress— Money — Government — Marriage — Lack of virtue — Bastards — Division of labor — 
Kareya—Assembly chamber—Superstitious use of it—Doctors—Medical practice. 


CHAPTER II. 
THE KAROK—Continued. 


Dance of propitiation—Kareya Indian—Ornaments for the dance—Dance for salmon—Superstitions about 
hunting and fishing—Language—Burial of the dead—Petchiéri—Mentioning names of the dead— 
Burial of a child. . 


CHAPTER III. 
KAROK FABLES. 


Fable of the animals—Origin of salmon—Origin of fire—The coyotes dancing with the stars—Interpre- 
tation ef fables—Story of Klamath Jim—Resurrection of the dead. 


CHAPTER IV. 
THE YU-ROK. 


Habitat — Physique — Language — Dwellings — Industry and wealth — Villages — Basketry — Canoes — 
Quivers—Salmon-fishing—Food—Fishing for smelt—Sunset scenes—Berries and alge. 


CHAPTER V. 
THE YU-ROK—Continued. 


Weapons of war—Salmon Billy —A little adventure—Curiosity, dress, and habits —Customs of mar- 
riage—Dances—Bewitching the salmon—Wooden figures—Curious custom—Salutations—Burial of 
the dead —Size of the tribe —Great amount of salmon— The Yurok siren — A Yurok’s revenge — 
Foxes catching the sun. 


CHAPTER VI. 


THE TOL’-O-WA. 


Relationships—Prowess—A coast village—Partition of the coast—Avarice—Dances—Reverence for the 
dead — Location of heayen—Worship of the sun—Canoes—Origin of “‘ Wageh”—Legend of the 
flood. 

9 


10 TABLE OF CONTENTS. 


CHAPTER VII. 
THE HU’-PA. 


Their power—Prevalence of their language—Clans very numerous—Dress and implements—Laws and 
customs—Murder—Singular punishment for adultery—Position of bastards— Measurement of money— 
“ Squaw-money ”—Language—Counting ages by the teeth. 


CHAPTER VIII. 
THE HUPA—Continned. 


Dances, doctor dance, dance for luck—Great value of white-deer skins—Also of obsidian or jasper 
knives—A splendid head-dress — Dance of peece— Legend of Gard — Description of the dance of 
peace—Rites of burial—Story of Nish-fang—Puberty dance—Price of a wife. 


CHAPTER IX. 


TRIBES TRIBUTARY TO THE HUPA. 


The Chil-li-la—Language—Terrible superstitions—The Whil/-kut— Habitat and language—The Kel’-ta— 
“Mr. Baker”—Lodges and food—Curious custom in gambling—Clairvoyance—Good and evil—The 
dead—The Chi-mal’.a-kwe—Paid tribute—Loss of language—Diseases—Use of the assembly cham- 
ber—The Pat/-a-we—War of 1864—Total destruction. 


CHAPTER X. 
THE PAT’-A-WAT. 
Fertility of dwelling-place—Low estaté—Lodges and habits—Hereditary chief—Value of life—Deyils— 
Use of herbs—Old burying-grounds—Numerals. 


CHAPTER XI. 
THE VI-ARD. 
Lodges—Trapping game—Old Ephraim—Eel-traps—Dense population—Great eaters—Making arrow 


heads—Thanksgiving dance—Oration of plenty. 


CHAPTER XII. 
THE MAT-TOAL‘. 


Habitat—Bravery—Diet of fish—Predatory raids—Glue—Tattooing—Geographical study—Sacredness of 
herald—The dead—Legend of creation—Theory of spirits—Legend of Sattik—Filial ingratitude— 
The Lo-lon’-kuk. 

CHAPTER XIII. 


THE WAI-LAK-KI. 


Theory of origin—Speculations —Kindred tongues—Shell-money—Summer resorts—Food—Running down 
deer—Black bear dance—Clover dance—Lack of filial piety—Mountain trails—Quarrelsome race— 
A fight—The Las’-sik—Dispossessed nomads—Manner of robbing—The Sai’-az—A warlike race—Con- 
dition on the reservation—Bad management—Pandenmonism—Language. 


CHAPTER XIV. 
THE YU-KI. 


Round Valley—Uncertainty of name—“The Thieves”—A bad race—Yuki characteristics—Different 
lodges of California—Population—Medical practice—Green-corn dance—An incident—The Yuki 
devil—Reservation facts and figures—Indian sehools—The Chu-mai-a—Always at war—The mode 
of challenge--Story of Bloody Rock. 


TABLE OF CONTENTS. 11 


CHAPTER XV. 
THE TA-TU. 


An Indian monaco—Lodges—Their theory of origin—Exccssive timidity—Vond of peace—Raising the 
devil-——Sweat-baths—Movement cure—Dr. Tep—Acorn dance—Transmigration of souls—Big snakes— 
Legend of the coyote. 


CHAPTER XVI. 
THE PO-MO. 


A large tribe—Dialects—Characteristics—The coyote—Eel River Pomo—Kastel Pomo—Nearly extinet— 
Wars—Customs—Kai Pomo—A great battle-ground—Narly marriages—Half-breeds—Arrangement 
of tribes—Ké-to Pomo—Learning Janguages—Food—Tennis—Betting—Medicine-men—The dead— 
Treatment of parents—Curious custom of hospitality —Topography—A terrible ogre—Happy western 
land—Acorn dance—Other tribes. 


CHAPTER XVII. 
THE POMO—Continued. 


Pim-Pomc—Wild-oats—Government—Marriage—Little virtue—A serect society—Devil dance—Influence 
-of women—A race of amazons—Beliefs—Supreme Being—The hereafter—Legend of the coyote— 
Other tribes. 


CHAPTER XVIII. 
THE YO-KAI-A. 


Name—Mourning the dead—Feeding the spirits—The stuffed lizard—Squaws raising corn—Numierals— 
The San-el/—Patriarchal system—Indian agriculture—An old town—Sanel—Barren women—Sun 
and moon—Cremation of a chief—Indian theory of burning the dead—Feeding spirits—Beliefs—The 
Ko-wa‘-cho—Contributious to the chief—Watermelon dance—Self-torture for the sick. 


CHAPTER XIX. 


THE GAL-LI-NO-ME-RO, 


Habitat and name—Lodges—Physique—Habits—Generous but ernel—Ventura—Salutations—Baying 
relations—Murder and infanticide—Parricide—Selling a wife—W ars—Spear dance; a pantomime—A 
Spanish pioneer—Wild-oat dance—Doctors—Incremation—Frightful scenes—An Indian hell— 
Mourning—The Chief above—Origin of light—The Misalla-Magin—Dance of weleome—Infanticide 
nowadays—Over-population—Little Harvey Bell. 


CHAPTER XX. 
THE GUA-LA-LA. 


An old Russian mission—Russian traces—Fancy baskets—Wild oats—Acorn bread—A sylvan barom- 
eter—Wild tobacco—A great game of gambling—Curious scene—Physiognomy—Social obseryances— 
Sleeping naked—Autumnal games—Devil dance—The Erussi—The Erios—Theory of cremation— 
Dance of seven devils—Black-bear dance—The San Rafael Indians—The Cho-ki-yen, 


CHAPTER XXI. 
THE ASH-O-CHI-MI. 


The unconquerable—The Geysers—Calistoga Hot Springs—Conquer the Gallinomero—Language—Court- 
ship—An abandoned wife—Propitiating the ow] and the hawk—Punta de los Reyes—Legend of the 
Flood—A legend of the Geysers. 


12 TABLE OF CONTENTS. 


CHAPTER XXII. 
THE KA-BI-NA-PEK. 


A Clear Lake tribe—Brave and intelligent—An architectural eommission—Lake fish—Language—An 
interesting query—Sensuality—Sorrow for the dead—Feticide—Scene of cremation—An Indian 
revival—An assembling multitude—The proclamation—The dance—Ornaments of the dancers— 
Indian songs—A midnight spectacle—Infatuation for the dance. 


CHAPTER XXIII. 
THE MAKH’.EL-CHDL. 


An island tribe—Haughty and exclusive—Death to an adulteress—Wigwams, implements, and canoes— 
Good Indians burned; bad Indians “ holed”—A treaty—Medical practices—A story of the lake. 


CHAPTER XXIV. 
THE PAT-WIN’. 


Lack of cohesion—Geographical distribution—Seats of population—Food—Lodges—Chiefship—C!an- 
nishness—War—Treatment of children—California Indian physique—Change of skin—Raising the 
dead—Raising the devil—Widows—Medical art—Bidding the dead adieu—Legends—Origin of Clear 
Lake—The Great Fire—The Rejos. 


CHAPTER XXV. 
THE WIN-TUN’. 


Characteristics—Distribution of tribes—A metiopolitan nation, and a court Janguage—Dress—Fondness 
for water—Fishing-stations—Manzanita cider—Rotation of foods—Traffic—Puberty dance—Songs— 
A social race—Scalp dance—Gift dance—Husband ard wife—Midwifery—Disposal of the dead— 
“ Spirit-roads ”—No religious acts—Trinity Winttn—Weapons—Specimen of tattooing. 


CHAPIER XXVI. 
THE SHAS-TLKA. 


Difficulty of learning national names—Dominion—Physical aspects—Degenerated—Sweat-ovens—Range 
of food—Not strictly Catifornia Indians—Power of the chief—A treaty with Tolo—Prostitution— 
Women go to war—Their rights—Old feuds—Strong desire to be buried in native place—Language— 
Legends—Prehistorie horses. 


CHAPTER XXVII. 
THE MO-DOK. 


Origin of name—Habitat—Rugged strength of features—A fierce race—Bloody wars with the settlers— 
Retaliation—Dealt in slaves—Toughness of vitality—Dwellings stood near water—Dress, canoes, 
food, fish, etc —Baby-baskets-—Morning cbants—Chieftainship—Does civilization improve Indian 
morals ?—Reasons given for polygamy—A new religioun—Suicide of Curly-headed Jack—Origin of 
Modok war—Influence of priests—Their skill and bravery—Lava-bed defenses—Captain Jack—His 
bad record—Dying speech—John Sconchin—Bostou Charley—Why they killed the commissioners— 
Melancholy history of the Modok—Always a persecuted race, always wronged, and driven to des- 
peration at last. 


CHAPTER XXVIII. 
THE A-CHO-MA’-WI. 


Pit River—Physique in Hot Spring Valley—On the South Fork—In Big Valley—Custom of digging pits— 
Food supply—Position of women—Made slaves of—Social life—One of twins killed—Belief as to 
spirits of dead—Singular tradition—Legend of creation—Numerals—The Pakamalli. 


ry 


TABLE OF CONTENTS. 13 


CHAPTER XXIX. 
THE NO-ZI, ETC. 


A small, fierce, mountain tribe—Their home—Pwiéssy—Aboriginal honesty—Nearly extinect—Tradition 
of their eastern origin—Mill Creek Indians—A doomed race—Wonderful resistance to civilization— 
Five Indians against the world—Present home—Summary of customs—Apparently foreign to Cali- 
fornia—Story of Snowflake. 


CHAPTER XXX. 


on THE MAI-DU. 


Distribution of tribes— Sites of villages—Guarded against surprise—Hill-stations—Old camps—Descrip- 
tion of a village—Daily life—Fowling-snares—Acorn dance—Clover dance—Manzanita dance—Great 
Spirit dance—Annihilation—Beliefs—An Indian schottish—Legend of the Flood—Wo6-lok-ki and 
Y6-to-wi—The lion and the cat—Legend of Oan-koi’-tu-peh—Sacred songs. 


CHAPTER XXXI. 


THE NI-SHIL-NAM. 


Classification—Differences in langnage—Great number of dialects—Boundaries—System of names—Per- 
sonal names—Villages and geography—Low estate of the tribe—Instances—No payment made for 
wife—Childless women—Murder of a woman—Nomadic habits—Origin of government—Penalty of 
crimes—Customs in war—Spears— Collecting debts—Sacrifice of the aged—Indian field-commissary— 
Captain Sutter’s Indians—Not misers—First grass dance—Second grass dance—A gala-day in 
spring—Spiritualism—Women’s dance-house—Medical art—Death scenes—Mourning of widows— 
Dance for the dead—The “‘ ery ””—Story of Captain Tom. 


CHAPTER XXXII. 


THE NISHINAM—Continued. 


CGames—Shooting at target—Boys’ games—Different kinds of gambling—An athletic game—“ Learning 
the rules”—Jugglery—Shell-money—Wealth of the aborigines—Two kinds of money—Personal 
ornaments—Mythology—Ai-kutand Yo-t6-to-wi—Origin of incremation—The bear and the deer— 
Origin of fire —The old man-eater—The road-woman—Insanity—Hermaphrodites. 


CHAPTER XXAXIII. 
THE MI-WOK. 


A dense abori_inal population—A. common langnage, but no nationality—Greeting—Characteristics— 
Tribal geography—The Walli—Houses—Food—Shell-money—Chieftainship—Old Sam—Tai-pok’/-si— 
Honeymoons—Kill one of twins—Medicine—Dances—Annual mourning—A legend of the Tu-ol- 
um-ne—Creation of man—Numerals. 


CHAPTER XXXIV. 


YOSEMITE. 


Meaning of names—Origin of the word—Interpreters—Old Jim—List of names—Translations—Villages 
in the valley—Legend of Tu-tok-a-nu’-la—Legend of Tis-sé-yak—Other legends. 


14 TABLE OF CONTENTS. 


CHAPTER XXXV. 
THE YO-KUTS. 


Boundaries and tribes—Military style of camps—Political hierarchy—Chief and captains—Pascnzl— 
Naidkawe—Rain-makers—Bows and arrows—War-arrows and game-arrows—Making arrow-heads— 
Tanning—Shell-money—Manzanita cider—Fishing—Stone mortars—Basket-making—Women gam- 
bling—Seasons and. days of the week—Food—Sacred animals—Midwifery—Wizards—Pestilence— 
Rattlesnake dance—Dances—Modesty of women—Story of the captives—Death and annihilation— 
Origin of the mountains—Dance for the dead—An extraordinary spectacle, lasting all night—Ex- 


tended description of it. 
~ 


CHAPTER XXXVI. 
TRIBES RELATED TO THE PAI-U-TI. 


On Kern River—Lodges and canoes of tule—Chico—An aboriginal philosopher—A number of quaint and 
curious conceits—Pokoh’/—The sun and the coyote—The Tilli—The Pohalli-Tilli—The Mouos—Per- 
sonal appearance—More warlike than Californians—T be black eagle—The big trees—Bears in council. 


CHAPTER XXXVII. 
GENERAL FACTS. 


Fate of California Indians—A shy race—The reservations—A failure for lack of management—Terror 
of the reservation—Moral abdication—Physically considered—Superior to Chinese—Height and _ 
weight—Fine teeth—Fondness for bathing—Half-breed girls—War and women—Not a warlike 
race—Contests with the Spaniards— Women not so low as among the Algonkins— Abseuce of 
bloody rites—Lack of breadth of character—Very imitative—Indifference to defeat in gaming—Lack 
of poetry in character—Quickness of their self-adaptation to civilization—Native huamor—Naturally 
thievish—Northern tribes avaricious—Rule of the gift-givers—Feuds, murder, and revenge—A licen- 
tious race—But outwardly modest—No aboriginal idea of a Supreme Being—Spirits and devils— 
Rey. J. G. Wood’s theory of savage vices combated—The Californians were prosperous and happy— 
Dense populations—A healthy race—Romance of savage life a delusion. 


CHAPTER XXXVIII. 

ABORIGINAL BOTANY. 
No classification—Minute observation—Great number of edible matters—Subtilty of the medicine men— 
The oaks—The pifion—Arrows and baskets—Poison-oak—Soap-root—Various medicines—Poisons— 


Grasses—Mushrooms—Grass-uuts—Greens—Seeds—Wild potato—Wild tobacco—Textile plants— 
Medicines of commerce. 


CHAPTER XXXIX. 


SUPPLEMENTARY FACTS. 


Prebistories of Culifornia—Theory of degeneratioc—Stone implements as evidence—Difierent kinds of 
lodges—A Kon-kau anniversary—A savage New Year, 


INTRODUCTORY. 


There is some difficulty in drawing a line sharp between the California 
Indians and their neighbors. With some exceptions they shade away from 
tribe to tribe, from valley to valley, so that one can seldom put his finger 
on a river or a mountain-range and say that here one nation ends and 
another begins. 

There are certain general customs which mark the California Indians, as, 
for instance the use of the assembly chamber, the non-use of torture on pris- 
oners of war, cremation, and the prevalence of a kind of plutocracy, or if 
the word is allowable, dorocracy, that is, the rule of the gift-givers. But cre- 
mation and the assembly chamber are also used, toa certain extent, by some 
vicinal tribes that cannot be classed with these; and, on the other hand, 
cremation is not universal in California. 

The term “Digger”, vulgarly applied to the race, is opprobious and 
unjust, equally as much as it would be to designate Chinamen as ‘“Rat- 
eaters”. There are tribes, notably the Apaches, who subsist much more on 
roots than do the California Indians 

Aside from language, the most radical difference between the Califor- 
nians and the Paiuti or Nevada Indiaiss is, that the latter build their lodges 
more or less on hill-tops, while the former build theirs near water-courses. 
As to the Californians and the Siwash, or Oregon Indians, probably the 
most notable difference is, that the latter have no large assembly chamber 
proper. Both these points of difference show that the Californians are a 
more peaceful, effeminate, and sensuous race than their neighbors. They 
are also more devoted to joyous, social dances and merry-makings. 

But the crucial test is that of language. Not only are the California 


languages distinguished for that affluence of vowel sounds which is more 
15 


16 INTRODUCTORY. 


or less characteristic of all tongues spoken in warm climates, but most of 
them are also remarkable for their special striving after harmony. There 
are a few languages found in the northern mountains which are harsh and 
sesquipedalian, and some on the upper coast that are guttural beyond the 
compass of cur American organs of speech; but with these few exceptions 
the numerous languages of the State are beautiful for their simplicity, the 
brevity of their words, their melody, and their harmonic sequences. 

The Tinné or Athabascan races extend far into California along the 
coast, reaching to the headwaters of Eel River. The tribes immediately 
around Humboldt Bay probably do not belong to them, but to the Califor- 
nians. The former drove the Californians up the Trinity to the mouth of 
New River. They hold the Smith, the Klamath, Mad, and Eel Rivers 
entire, except the lower reaches of the last two. They also hold Scott 
River. Beginning at the head of this river, the line runs across to Mount 
Shasta; thence to the forks of the Pit; thence up South Fork and down 
along the Sierra to Honey Lake; thence along the western line of the 
double crest (the Wa-sho generally hold the summit meadows) to Alpine 
County. I have not seen the Indians of this county, but they are said to 
belong to the Paiuti. In Southern California the Paiuti tribes have 
pushed down King’s River and the San Joaquin nearly to the plains, and 
down the Kern to its mouth, also through Tahichapa Pass, holding nearly 
the whole Kern Basin. Of the tribes in the Mohave and Colorado Deserts 
I can say very little. 

An accurate distribution of tribes within these limits is a difficult task. 
In the mountain regions where there are certain natural, well-defined ter- 
ritories, as valleys, ete., there are generally names which may be dignified 
as tribal; but on the great plains the Indians become scattered and diffused 
in innumerable little villages or camps, of which it is very seldom the case 
that even two are bound together by a common name. The chiefs could 
not hold them together. Hence, on the plains the only useful boundaries 
are linguistic; and the extent of any given language is generally far 
greater than in the mountains. 

There will be found in these pages no account of the quasi-Christianized 


Indians of the missions Their aboriginal customs have so faded out, their 


INTRODUCTORY. 17 


tribal organizations and languages have become so hopelessly intermingled 
and confused, that they can no longer be classified. They are known as 
Diegenos, Miguelenos, Rafaelenos, and the like Spanish names, which are 
formed from the missions to which they respectively belonged; and for 
purposes of classification it is useless to take down a vocabulary and call it 
the “San Miguel language”, for instance, for the Indians who originally 
lived there may be all dead, while those who give the vocabulary may be 
descended from Indians brought by the Spanish missionaries from the San 
Joaquin Valley, or some other point a hundred miles distant, and which 
has been forgotten even by the whites. 

In this work I have followed the system of orthography recommended 
in the “Smithsonian Miscellaneous Collections 160”, which is substantially 
the same as the Continental. Occasionally it is found necessary to employ 
the consonants 2g to denote the French nasal sound, also the German 
umlaut. Kh has the sound of ch in the German Buch. Indian words are 
accented and syllabicated the first time they occur; after that they are 
written solid. 

Owing to the great number of dialectic variations in California lan- 
guages, there is probably not an Indian word in this volume which a per- 
son knowing only one dialect could not prove to be wrong. 

27TC 


Oe 4 fag oe Ton” Bis ri 

%. ae ahi at is, a. ah 

" : ‘oat Sa 

a eel os 

: = 4 "Shpigt | N05 ap Want Va" 

‘i > yao ates foe sed He 
4 foo Ca beans + Pore Woe, 

wae LE ees 

Ce ee 

7 “ 7 . a . e 0 aly vn he ~ & : 

wp oo as |) oo Ge a ie 

: aay | ‘Hedte veh e “as a 


* / bem ie hc, Dy! ee as 


¥ a A eee > ae ue ir 3:43 >0) «eae 
oy ol) ae ee See serge 
~ 4 is 
e i ; : hb < 
: 1 : : - 
% ‘ - c : , 
*. 
i . 
rs . a 
é : ca . ; 
s ri _ a 
. ; 
: = 
zi * 
: a 
5 
0 1) 
' ‘ 
a = 


THE TRIBES OF CALIFORNIA. 


BY STEPHEN POWERS. 


CHAPTER. I. 
THE KA-ROK. 
On the Klamath there live three distinct tribes, called the Yu-rok, 


Ka’-rok and Mo’-dok, which names are said to mean, res nectivel ic “do wh 

] ) i J ; 

the Yl er” oCii D the river” and a head of the river”. The first two are 
V ) i ’ 


up 
east”; but the third is doubtful. The habitat of the Karok extends from 


derived from yi-ruk, yi-tuk, meaning “down west”, and kd-ruk, “ 


a certain canon a few miles above Waitspek, along the Klamath, to the foot 
of Klamath Mountains, and a few miles up Salmon River. They have no 
recollection of any ancient migration to this region; on the contrary, they 
have legends of Creation, of the Flood, ete., which are fabled to have 
occurred on the Klamath. 

The Karok are probably the finest tribe in California. Their stature 
is only a trifle under the American; they have well-sized bodies, erect and 
strongly knit together, of an almost feminine roundness and smoothness, 
the legs better developed than the arms; and when a Karok has the weapon 
to which he is accustomed—a sharp stone gripped in the hand—he will face 
a white man and give him a handsome fight, though when armed only with 
a snickersnee or a revolver, in the use of which he does not feel confidence, 
he flees before him. The Klamath face is a little less broad than that on 
the Sacramento; in early manhood nearly as oval as the American; cheek- 


bones large and round-capped, but not too prominent; head brachycephalic; 
19 


20) THE KAROK. 


eyes bright, moderately well sized, and freely opened straight across the 
face; nose thick-walled and broad, straight as the Grecian, nares ovoid, root 
not so depressed as in the Sacramento Valley; forehead low and wide, nearly 
on a perpendicular line with the chin; color ranging from hazel or buff- 
hazel to old bronze, and almost to black. Many of the young squaws are 
notable for the fullness of the eyes and the breadth of sclerotic exposed. 
The women age early, but even at forty or fifty their faces are furrowed 
with comparatively fine lines, and they very seldom display those odious 
hanging wrinkles and that simian aspect seen on the Sacramento. All Cali- 
fornia Indians emit an odor peculiar to themselves, as that of the Chinese 
or that of the negroes is to them. 

With their smooth, hazel skins, nearly oval faces, full and brilliant eyes, 
some of the young women—barring the tattooed chins—have a piquant and 
splendid beauty. In those large, voluptuous eyes, so broadly rimmed with 
white, there is something dangerous, a very unmistakable suggestion of pos- . 
sible diablerie; and in truth there are plenty of them every whit as subtle 
in the arts of coquetry as their white sisters. It is little wonder that so 
many pioneers, including four county officers and the only editor in Klamath 
County, have taken them to wives. 

The young people of both sexes dress in the American fashion, and I 
have seen plenty of them appareled in quite correct elegance—the young 
men in passable broadcloth, spotless shirt-fronts, and neat black cravats; 
the girls, in chaste, pretty, small-figured stuffs, with sacques, collars, rib- 
boned hats, ete. Some of the young bloods array their Dulcineas for the 
dance with lavish adornments, hanging on their dresses $30, $40, $50 worth 
of dimes, quarters, and half-dollars arranged in strings. 

The primitive dress of the men is simply a buckskin girdle about the 
loins; of the women, a chemise of the same material, or of braided grass, 
reaching from the breast to the knees. The hair is worn in two club-queues, 
which are pulled forward over the shoulders. The squaws tattoo in blue 
three narrow fern-leaves perpendicularly on the chin, one falling from each 
corner of the mouth and one in the middle. For this purpose they are said 
to employ soot gathered from a stone, and mingled with the juice of a cer- 


tain plant. In their native state both sexes bathe the entire person every 


SHELL-MONEY—GOVERNMENT. Ail 


morning in cold water; but in the care of their cabins and the vicinity they 
are sufficiently filthy. 

The Karok is taciturn and indifferent toward his squaw and parents, 
but seldom wantonly cruel; easy-going with his children; talkative and 
merry with his peers; generous to the division of the last crumb; mercenary 
and smiling to the white man; brave when need is, but cunning always; 
fond of dancing; extremely curious, inquisitive, and quick to imitate; very 
amorous; revengeful but avaricious, being always placable with money. 

For money they make use of the red scalps of woodpeckers, which 
rate at $2.50 to $5 apiece; and of the dentalium shell, of which they grind 
off the tip and string it on strings. The shortest pieces are worth 25 cents, 
the longest about $2, the value increasing rapidly with the length. ‘The 
strings are usually about as long asa man’s arm. It is called al’-li-ko-chik (in 
Yurok this signifies, literally, “Indian money”), not only on the Klamath, 
but from Crescent City to Hel River, though the tribes using it speak sev- 
eral different languages. When the Americans first arrived in the country, 
an Indian would give $40 or $50 gold for a string, but now the abundance 
of the supply has depreciated its value, and it is principally the old Indians 
who esteem it. 

The Karok are very democratic. They have a headman or captain in 
each rancheria, though when on the war-path they are in a slight degree 
subject to the control of one chief. But the authority of all these officers 
is very slender. The murder of a man’s dearest relative may be com- 
pounded for by the payment of money, the price of the average Indian’s 
life being i/-sa pa-sd-ra (one string). If the money is paid without higgling, 
the slayer and the avenger at once become boon companions. If not, the 
avenger must have the murderer’s blood, and a system of retaliation is ini- 
tiated which would be without end were it not that it may be arrested any 
moment by the payment of money. 

In war they do not take scalps, but decapitate the slain and bring in 
the heads as trophies. They do battle with bows and arrows, and in a hand- 
to-hand encounter, which often occurs, they clutch ragged stones in their 
hands and maul each other with terrible and deadly effect. They some- 
times fight duels with stones in this manner. Though arranged without 


29 THE KAROK, 


much formality they are conducted with a considerable degree of fairness, 
the friends of the respective combatants standing around them and setting 
them on their pins again when they fall. 

There is no process of courtship, but the whole affair of love-making 
is conducted by the father of the bride and the bridegroom expectant. 
When a young Philander becomes enamored of some dusky Clorinda, he 
goes straight to her father, and without any beating of the bush makes 
him a plump offer of so or so many strings for her. They chaffer and drive 
bargains, for they are an avaricious race. “ My ducats and my daughter”, 
says the old Shylock. A wife is seldom purchased for less than half a 
string, and when she belongs to an aristocratic family, is pretty, and skillful 
in making acorn-bread and weaving baskets, she sometimes costs as high 
as two strings—say $80 or $100. There is no wedding-ceremony, no cake, 
no wine; but the bride follows her lord to his lodge, and they at once set 
up their savage Lares and Penates. 

No marriage is legal or binding unless preceded by the payment of 
money, and that family is most aristocratic in which the most money was 
paid for the wife. For this reason, it stands a young man well in hand to 
be diligent in accumulating shell-money, and not to be a niggard in bar- 
gaining with his father-in-law. So far is this shell-aristocracy carried, that 
the children of a woman for whom no money was paid are accounted no 
better than bastards, and the whole family are contemned. Bigamy is not 
tolerated, even in the chief. A man may own as many women for slaves 
as he ean purchase, but if he cohabits with more than one he brings upon 
himself obloquy. 

Before marriage, virtue is an attribute which can hardly be said to 
exist in either sex, most of the young women being a common possession ; 
but after marriage, when the dishonor of the woman would involve also 
that of the husband, they live with tolerable chastity, for savages. Still, 
no adultery is so flagrant but that the husband can be placated with money, 
at about the rate that would be paid for murder. Virtue therefore is ex- 
ceedingly rare as an innate quality, but is simply an enforced condition ; 
and indeed the Karok language, though rich in its vocabulary, is said to 


possess no equivalent for ‘“‘virtue ”. 


LACK OF VIRTUE—DIVISION OF LABOR. 23 


Notwithstanding this vicious system of intercourse among the young, 
bastards are universally shunned and despised. ‘They and the children for 
whose mothers no money was paid—who are illegitimate in fact, according 
to Karok ideas—constitute a class of social outcasts, Indian Pariahs, who 
can intermarry only among themselves. 

here is an appalling malady which destroys thousands of the civil- 
ized, but which was unknown to the Karoks before they became acquainted 
with white men. Indeed in their simplicity when syphilis first appeared 
among them they sometimes actually sought it, that they might revenge 
themselves on their encmies. Their theory of disease is that it is a demo- 
niacal possession; hence they believed that in communicating the contagion 
to another they would free themselves from it, and the results from this mis- 
take were disastrous in the highest degree. 

There prevails in this tribe, as throughout California, a more equitable 
division of labor than is commonly supposed to have obtained among the 
Algonkin races. The men build the lodges; kill the game, and generally 
bring it home; construct the fishing-booths, weirs, and nets ; catch the sal- 
mon, and generally bring it in and spread it out to dry; cut and bring in 
all the fuel for the assembly chambers ; help to gather acorns, nuts, and 
berries; make the fish-gigs, bows, and arrows. The women gather and 
bring in the wood used for secular purposes, that is, for cooking and for 
heating the common lodges; dig the roots, and carry in most of the veg- 
etable foods; weave their baskets; sometimes bring in and dry the salmon ; 
do all the work of the scullery; make the clothing. It must always be 
remembered that the men of savage tribes are not obliged to work like the 
civilized, and everybody knows that when men are at home ina spell of 
rainy weather, or for some other reason, they do not “help about the house” 
any more than the Indian does. The Indian woman is eternally puddering 
about something, because her utensils are so poor; but her husband does 
nearly as much as the farmer or merchant; that is, he provides the food 
and brings it home, unless it is some little matter of roots, berries, or the 
like, and many is the Indian I have seen tending the baby with far more 
patience and good nature than a civilized father would display. While on 
a journey the man lays far the greatest burdens on his wife, but in the life 


24 THE KAROK. 


at home there is not more in him to complain of than there is in the conduct 
of thousands of white husbands. Still, the women are regarded as drudges. 

The Karok have a conception of a Supreme Being, whom they call 
Ka-ré-ya. The root of this word is the same as that of ‘‘ Karok”, and prob- 
ably also Kal’-leh Kal-l¢, in the Pomo, signifying “above”; but with the 
curious accretive capacity of Indian languages, it is expanded to mean 
“Phe Old Man Above”. IKareya sometimes descends to earth to instruct 
the prophets or shamans, when he appears as a vencrable man clad in a 
close-fitting tunic, with long white hair flowing down his shoulders, and 
bearing a medicine-bag. When creating the world, he sat on the Sacred 
Stool, which is still preserved by the Kareya Indian, and on which he’sits 
on the occasion of the great annual Dance of Propitiation. But as among 
most tribes in California, the coyote is the most useful and practical deity 
they have. They also believe in certain spooks or bogeys, which run after 
people at night in the forest, and leave tracks which when seen in the 
morning bear a suspicious resemblance to horse-tracks. 

The assembly chamber is constructed wholly underground, oblong, 
about ten by six feet, and high enough for a man to stand in, puncheoned 
up inside, and covered with a flattish roof level with the earth, and air-tight 
except for the little hatchway at one side. It is club room, council house, 
dormitory, sudatory, and medical examination room in one, and is devoted 
exclusively to masculine occupation. Lafiteau says, among the eastern 
Indians the man never enters the private wigwam of his wife except under 
cover ef the darkness; but here it is the men’s apartment which is taboo. 
No squaw may enter the assembly chamber, on penalty of death, except. 
when undergoing her examination for the degree of M. D. During the 
rainy season when fires are comfortable, they are kept burning in the 
assembly chambers day and night; and there are always enough of them in 
each village to furnish sleeping-room for all the adult males thereof. 

In summer the men occupy the common wickiup (this is a word used in 
California and the Territories, signifying a brushwood booth ; it is imported 
from the Sioux), together with their wives; but in winter they sleep by 
themselves in the assembly chamber, and I suspect they use the terrors of 


superstitious interdict to banish the women from them, in order to enjoy 


ASSEMBLY CHAMBER—GATHERING SACRED FUEL. 25 


the warm and cosy snuggery themselves. But, air tight as they are, and 
heated perpetually (for once kindled, the fire must not be suffered to go 
out until spring), the atmosphere in them is simply infernal. 

But the Indians are consistent in the matter of the assembly chamber. 
As they suffer no woman to enter it, so they allow none to gather the wood 
burned therein. Fuel for the assembly chamber is sacred, and no squaw may 
touch it. It must be cut green from a standing tree, that tree must be on 
top of the highest hill overlooking the Klamath, and the branches must be 
trimmed off in a certain particular manner. The Karok selects a tall and 
sightly fir or pine, climbs up within about twenty feet of the top, then 
commences and trims off all the limbs until he reaches the top where he 
leaves two and a top-knot, resembling a man’s head and arms outstretched. 

All this time he is weeping and sobbing piteously, shedding real tears, 
and so he continues to do while he descends, binds the wood in a fagot, 
takes it upon his back, and goes down to the assembly chamber. While 
erying and sobbing thus, as he goes along bending under his back load of 
limbs, no amount of flouting or jeering from a white man will elicit from 
him anything more than a glance of sorrowful reproach. When asked 
afterward why he weeps when cutting and bringing in the sacred fuel, if 
he makes any reply at all, it will be simply, “For luck”. 

Arrived at the assembly chamber he replenishes the fire making a 
dense and bitter smudge, while all the occupants lie around with their faces 
close to the floor to keep themselves from smothering. When they are in a 
reek of perspiration they clamber up the notched pole at the side, swarming 
out from the hatchway like rats, and run and heave themselves neck and 
heels into the river—all “for luck ”. 

The taboo is lifted from the assembly chamber only while a squaw is 
undergoing the ordeal which admits her to the mysterious realm of thera- 
peutics. This ordeal consists simply in a dance, wherein the woman hold- 
ing her feet together leaps up and down, and chants in a bald, monoto- 
nous sing-song’ until she falls utterly exhausted. For a man the test is 
something more rigid. He retires into the forest and remains ten days, 
partaking of no meat the while, and of just enough acorn-porridge to keep 


26 THE KAROK. 


him alive. Then, at the expiration of this rigorous fast, he returns and 
jumps up and down in the assembly chamber like the woman. 

There are two classes of shamans—the root-doctors and the barking 
doctors—the latter reminding one somewhat of the medieval spagyrics. It 
is the province of the barking-doctor to diagnose the case, which she (most 
doctors are women) does by squatting down like a dog on his haunches 
before the patient, and barking at him like that noble and faithful animal 
for hours together. After her comes the root-doctor, and with numerous 
potions, poultices, ete., seeks to medicate the part where the other has dis- 
covered the ailment resides. No medicinal simples are of any avail, what- 
ever are their virtues, unless certain powwows and mummeries are performed 
over them. 

It will be perceived that the barking-doctor is the more important func- 
tionary of the two. In addition to her diagnostic functions, she takes 
charge of the “poisoned” cases, which among these superstitious people 
are very numerous. They believe they frequently fall victims to witches, 
who cause a snake, frog, lizard, or other noxious reptile to fasten itself to the 
body and grow through the skin into the viscera. In this case the barking- 
doctor first discovers, secundum artem, in what portion of the body the rep- 
tile lurks, then commences sucking the place, and sucks until the skin is 
broken and blood flows. Then she herself takes an emetic and vomits up a 
frog or something, which she pretends was drawn from the patient, but 
which of course she had previously swallowed. 2 

In a case of simple “ poisoning”, the barking-doctor gives the sufferer 
an emetic, and causes him to vomit into a small basket. The basket is then 
covered and held before the patient while he names in succession the various 
persons whom he suspects of having poisoned him. At each name men- 
tioned the doctor uncovers the basket and looks in. So long as wrong 
names are mentioned the vomited matter remains; but when the right one 
is hit upon, presto! it is gone, and when the doctor looks in the basket it is 
empty. 

The Karok hold their medicines personally responsible for the lives of 


their patients. If one loses a case he must return his fee; more than that, 


DOCTORS’ FEES. 27 


if he receives an offer of a certain sum to attend a person and refuses, and 
the individual dies, he must pay the relatives from his own substance an 
amount equivalent to the fee which was tendered him. A shaman who 
becomes famous is often summoned to go twenty or thirty miles, and 
receives a proportionately large reward, sometimes a horse, sometimes two, 
when the invalid is rich. 


BUREAU OF 
AMERICAN ETHNOLOGY 


} 
} 


i8se 
LIBRA RY 


CHAPTER. Tk. 
THE KAROK, CONTINUED. 


The first of September brings a red-letter day in the Karok ephem- 
eris, the great Dance of Propitiation, at which all the tribe are present, 
together with deputations from the Yurok, the Hti-pa, and others. They 
call it sif’-san-di pik-i-d-vish, (at Happy Camp, szi-san-ni nik-i-d-vish), which 
signifies, literally, “‘working the earth”. The object of it is to propitiate 
the spirits of the earth and the forest, in order to prevent disastrous land- 
slides, forest fires, earthquakes, drought, and other calamities. 

All the villages are then deserted, left unprotected and undefended, for 
all the women and all the children and the old men must attend the grand 
anniversary. They come in fleets of canoes up and down the Klamath, or 
on foot in joyous throngs along the trails beside the river, the squaws bring- 
ing in their baskets victuals enough to last their families as long as possible, 
a fortnight or more. But singular to say, neither on this nor on any other 
occasion do they have any feasting. Each family partake of their own 
plain messes, though the greatest generosity prevails, and strangers or per- 
sons without families are freely invited to share their simple repasts of dried 
salmon and acorn-bread or panada. 

Some Frenchman has said we have a hundred religions and one gravy. 
The California Indians have a hundred dances and one acorn-porridge. 

In the first place an Indian of a robust frame, able to endure the terri- 
ble ordeal of fasting to which he is subjected, goes away into the mountains 
with an attendant to remain ten days. He is called the Kareya Indian, 
which may be translated almost literally “‘God-man”; and their evident be- 
lief is that by the keen anguish he undergoes, he propitiates the spirits vi- 
cariously in behalf of the whole tribe. During these ten days he partakes 
of nothing whatever, theoretically, though in case of extreme suffering it is 


probable that he takes a little acorn-porridge or pinole; but he must abstain 
28 


Lancing Song of the Karok. 


A larath: Liver. 


= Rae Ss ee Dee er Ee) Se ee ee 
aaa as == Be Sa Ee Bs 


: Baa as SS Be 
hey BGS bee ES Go ee eee re ee SR eee eer le oe) 
0 


. Hinnowe tto-linne o-hin-no hinnowe o-him-no nohinno 


_SS LE ae ar et eer eee Bee SS eS ES ES ES 
| 2 Sen Le Ee ee ey ee Se 2 en eee Ce 2 Lee ee 2 ee ee ee 


5-4 | 1} Ba Ea a SRS Bee he eS ae ear Ee eo 2 
SSS SS See SS a Se eee eT) eee ee SSS 


Hinnowe no-hinno o-hin-no hinnowe o-himno nohinno 


Konkau Dancing Sone 


Un —-TtLoO win- TLO UTL— TtLO wine -TLO urr- ro wuirno uUrrL- TO 


¥ 


J 


“pitas ae EE 


a7 


DANCE OF PROPITIATION. 29 


from flesh on penalty of death. The attendant is allowed to eat sparingly 
of acorn-porridge only. 

Meantime what is going on in camp? During the long days while they 
are awaiting the return of the Kareya Indian, the men and squaws amuse 
themselves with song and lively dance, wherein they join together. Various 
games are played; gambling is indulged in. But singing and dancing are 
the principal amusements, and considerable time is devoted to teaching the 
boys to dance in imitation of the solemn and momentous ceremonial which 
is to be observed when the Kareya Indian returns. 

Sometimes in a dithyrambic frenzy, men and women mingling together, 
they wildly leap and dance; now each one chanting a different story, ex- 
temporized on the spot in the manner of the Italian improvisatore, and yet 
keeping perfect time, and now all uniting in a chorus. Then again sitting 
in a solemn circle on the ground, or slowly walking in a ring around the 
fire, hand joined in hand, while the flames gleam upon their swarthy faces, 
ripple in the folds of their barbaric paludaments of tasseled deer-skin, and 
light up their grotesque chaplets and club-queues in nodding shadows, they 
intone those weird and eldritch chantings, in which blend at once an under- 
tone of infinite pathos and a hoarse, deathly rattle of despair; and which I 
never yet have learned to listen to without a certain feeling of terror. 

And now at last the attendant arrives on the summit of some overlook- 
ing mountain, and with warning voice announces the approach of the Ka- 
reya Indian. In all haste the people flee in terror, for it is death to behold 
him. Gaunt and haggard and hollow-eyed, reduced to a perfect skeleton 
by his terrible sufferings, he staggers feebly into camp, leaning on the 
shoulder of the attendant, or perhaps borne in the arms of those who have 
been summoned to bring him in from the mountains; for in such an extreme 
instance a secular Indian may assist, provided his eyes are bandaged. 

Long before he is in sight the people have all disappeared. ‘They take 
refuge in the deeps of the forest, or enter into their wickiups and cabins, 
fling themselves down with their faces upon the ground, and cover their 
eyes with their hands. Some wrap many thicknesses of blankets about 
their heads. Little children are carefully gathered into the booths, and. 
their faces hidden deep in folds of clothing or blankets, lest they should in- 


30 THE KAROK. 


advertently behold that walking skeleton and die the death. All the camp 
is silent, hushed, and awe-struck as the vicegerent of the great Kareya 
enters. 

Now he approaches the assembly chamber, and is assisted to descend 
intoit. J*eeble and trembling with the pangs of hunger, he seats himself upon 
the sacred stool. 'Tinder and flint are brought to him. With his last remain- 
ing strength he strikes out a spark and nourishes it intoa blaze. The sacred 
smoke arises. As no common creature may look upon the Kareya Indian 
and live, so also none may behold the sacred smoke with impunity. Let 
his eyes rest upon it even for one moment, and he is doomed to death. The 
intercession of the Kareya Indian alone can avert the direful consequences 
of his inadvertence. If by any mischance one is so unfortunate as to glance 
at it as it swirls up above the subterranean chamber, seeming to arise 
out of the ground, he goes down into it, prostrates him before the Kareya 
Indian sitting on the sacred stool, and proffers him shell-money. The 
priest demands $20, $30, $40, according to the circumstances. He then 
lights his pipe, puffs a few whiffs of smoke over the head of the unfortunate 
man, mumbling certain formularies and incantations, and his transgression 
is remitted. 

After the lapse of a certain time the people return from their hiding- 
places, and prepare for the last great solemnity—the Dance of Propitiation. 
They arrange themselves in a long line—the men only, for the women do 
not participate in this part of the ceremony. They are vestured in all their 
savage trappings, their jingling beadery, their tasseled robes of peltry, 
their buckskin bandoleers passing under one shoulder and over the other, 
and gayly starred with the scarlet scalps of woodpeckers, to the value of 
$300 or $400 on each. They brandish aloft in their hands their finest 
bows and arrows, inlaid with sinew and bits of shells, with glinting strings 
of pink and purple abalones; and if any one can boast of a white or black 
deer-skin as a trophy of his prowess, he is accounted beloved of the spirits. 
No Indian can participate in the dance unless he has at least a raccoon’s or 
a deer’s head, with the neck stuffed, and the remainder of the skin flowing 
loose, elevated on a pole within easy eyeshot. 


Then two or three singers begin an improvised chant, a kind of invo- 


DANCE FOR SALMON—HUNTING. 31 


cation to the spirits, and occasionally they all unite in a fixed choral which 
is meaningless, and repeated over and over ad libitum. Both in the recita- 
tive where each singer makes an entirely independent invocation, and in 
the choral, they keep time wonderfully well, and that without beating time. 
The dancers in the line merely lift and lower one foot, in slow and regular 
accord. The ceremony continues about two hours, during which profound 
stillness and decorum prevail among the spectators. 

When this dance of religion is ended, all gravity vanishes forthwith; 
wild and hilarious shouts resound throughout the camp; the gayest dances 
are resumed, in which both sexes unite, and in the evening there ensues a 
grossly obscene debauch. 

The fire has now been kindled for the rainy season, and once the flame 
is set going in the several assembly chambers, it must not be suffered to 
expire during the winter. 

In the vernal season, when the winds blow soft from the south, and 
the salmon begin to run up the Klamath, there is another dies fastus, the 
dance for salmon, of equal moment with the other. They celebrate it to 
insure a good catch of salmon. ‘The Kareya Indian retires into the mount- 
ains and fasts the same length of time as in autumn. On his return the 
people flee, while he repairs to the river, takes the first salmon of the catch, 
eats a portion of the same, and with the residue kindles the sacred smoke 
in the sudatory. No Indian may take a salmon before this dance is held, 
nor for ten days after it, even if his family are starving. 

Before going out on a chase the Karok hunter must abstain three days 
from touching any woman, else he will miss the quarry. Mr. A. Somes relates 
an incident which happened to himself when hunting once in company 
with a venerable Indian. They set out betimes and scoured the mountains 
with diligence all day, and were like to return home empty-handed, when 
the old savage declared roundly that the white man was trifling with him, 
and that he must have touched some woman. No ridicule could shake his 
belief, so he withdrew a few paces, fell on his knees, turned his face 
devoutly toward heaven, and prayed fluently and fervently for the space 
of full twenty minutes. Somes was so much impressed with the old 
savage’s earnestness that he did not disturb him. Although able to speak 
the language well, he understood nothing the white-haired petitioner uttered. 


32 THE KAROK. 


When he made an end of praying he arose solemnly, saying they would 
now have success. They started on, and it so fell out that they started up 
a fine pricket in a few minutes and Somes picked him off, whereupon the 
old Karok was triumphant in his faith as was ever fire-worshiping Gheber 
over the rescue of one of his conquerors from the errors of Islam. 

Also, the fisherman will take no salmon if the poles of which his 
spearing-booth are made were gathered on the river-side, where the salmon 
might have seen them. They must be brought from the top of the highest 
adjacent mountain. So will they equally labor in vain if they use the 
poles a second year in booths or weirs, “because the old salmon will have 
told the young ones about them”. It is possible that the latter is only a 
facetious excuse made to the whites for their indolence in allowing the 
winter freshet to sweep away their booths every year. 

When the salmon are a trifle dilatory in coming up in the spring, it is 
the good pleasure of the ‘Big Indians” to believe that some old harridan 
has bewitched them. In such case they call an indignation meeting, de- 
nounce the suspect vigorously by name, and send a messenger down to her 
booth to warn her that unless the spell is released within a certain time, 
they will descend upon her in a body and put her to instant death. Before 
sending this warning however, they generally wait until a few days before 
the time when the salmon are certain to come, or they have private advices 
that they are coming; so their dupes cry out, “Ah! they are terrible fel- 
lows after witches”! 

In respect of a woman they have a superstition which reminds one of 
the old Israelitish uses. Every month she is banished without the village 
to live in a booth by herself, and no man may touch her on penalty of 
death. She is not permitted to partake of any meat (including fish) for a 
certain number of days, and only sparingly of acorn-porridge. If a woman 
at this time touches or even approaches any medicine about to be given to 
a sick person he will die the death. 

The Karok language is said by those acquainted with it to be copious, 
sonorous, and rich in new combinations. A great many verbs form the 
tenses from different roots. When spoken by some stalwart, deep-voiced 
Nestor of the tribe, it sounds more like the Spanish, with its stately proces- 


sion of periods, than any other Indian language I have heard, and it is far 


LANGUAGE—BURIAL—HONORING THE DEAD. aye 


removed from the odious gutturalness of the Yurok. In such words as 
“Kareya” and “Karok” they trill the “r” in a manner which is quite 
Spanish, and which an American can scarcely imitate. They are ready 
and fertile in invention; no new object can be presented to them but they 
will presently name it in their own language, either by coining a word or 
by applying the name of some ‘similar object with which they are familiar. 

They bury the dead in the posture observed by ourselves, and profess 
abhorrence for incremation. Neither do they disfigure their countenances 
with blotches of pitch, as do the Scott River Indians. A widow cuts off 
her hair close to the head, and so wears it with commendable fidelity to the 
memory of her dead husband until she remarries, though this latter event 
may be hastened quite as unseemly as it was by Hamlet’s mother. The 
person’s ordinary apparel is buried with him in the grave, but all his gala- 
robes, his bandoleer, his deer-skins, and his strings of polished bits of 
abalones, are swung over poles laid across the picket-fence. It is seldom 
that a grave is seen nowadays which is not inclosed by a neat, white picket 
fence, copied after the American, for they are very imitative. If it is a 
squaw, all her large conical baskets are set in a row around the grave, 
turned bottom side up. 

They inter the dead close beside their cabins in order that they may 
religiously watch and protect them from peering intrusion, and insure them 
tranquil rest in the grave. Near Orleans Bar I passed a village wherein 
the graves were numerous; every one with its tasty picket-fence and its 
barbaric treasure of apparel hanging over it. As the long strings of polished 
shells swayed gently to and fro in the evening breeze, with the purple, and 
pink, and green brightly glinting to the setting sun, while the streets of the 
village were silent and peaceful in their Sabbath evening repose, the faint 
clicking of the shells seemed to me one of the most sad and mournful sounds 
I ever heard. Each little conical barrow was freshly rounded up with clean 
earth or sand, on which were strewn snow-white pebbles from the river-bed. 

How well and truly the Karok reverence the memory of the dead is 
shown by the fact that the highest crime one can commit is the pet-chi-é-ri, 
the mere mention of the dead relative’s name. It is a deadly insult to the 
survivors, and can be atoned for only by the same amount of blood-money 


paid for willful murder. In default of that they will have the villain’s blood. 
on GC 


34 THE KAROK. 


‘Macbeth does murder sleep”. At the mention of his name the moulder- 
ing skeleton turns in his grave and groans. They do not like strangers 
even to inspect the burial-place ; and when I was leaning over the pickets, 
looking at one of them, an aged Indian approached and silently but urgently 
beckoned me to go away. 

They believe that the soul of a good Karok goes to the Happy Western 
Land beyond the great ocean. That they have a well-grounded assurance 
of an immortality beyond the grave is proven, if no otherwise, by their 
beautiful and poetical custom of whispering a message in the ear of the 
dead. Rosalino Camarena, husband to a Karok woman, and speaking the 
language well, relates the followimg incident illustrative of this custom: 

One of lis children died, and he had decently prepared it for burial, 
carried it in his own arms and laid it in its lonely grave on the steep mount- 
ain-side, amid the green and golden ferns, where the spiry pines mournfully 
soughed in the wind, chanting their sad threnody, while the swamp-stained 
Klamath roared over the rocks far, far below. He was about to cast the 
first shovelful of earth down upon it, when an Indian woman, a near rela- 
tive of the child, descended into the grave, bitterly weeping, knelt down 
beside the little one, and amid that shuddering and broken sobbing which 
only women know in their passionate sorrow, murmured in its ear: 

“(), darling, my dear one, good-bye! Nevermore shall your little hands 
softly clasp these old withered cheeks, and your pretty feet shall print the 
moist earth around my cabin nevermore, You are going on a long journey 
in the spirit-land, and you must go alone, for none of us can go with you. 
Listen, then, to the words which I speak to you and heed them well, for I 
speak the truth. In the spirit-land there are two roads. One of them is a path 
of roses, and it leads to the Happy Western Land beyond the great water, 
where you shall see your dear mother. The other is a path strewn with 
thorns and briers, and leads, I know not whither, to an evil and dark land, 
full of deadly serpents, where you would wander forever. O, dear child, 
choose you the path of roses, which leads to the Happy Western Land, a 
fair and sunny land, beautiful as the morning. And may the great Kareya 
help you to walk in it to the end, for your little tender feet must walk alone. 


O, darling, my dear one, good-bye!” 


OAs 2 Tan. ol Tek. 
KAROK FABLES. 


There are many apologues and fables in vogue among the Karok, 
which gifted squaws relate to their children on winter evenings and through 
the weary days of the rainy season, while they are cooped up in their 
cabins; and some of them are not entirely unworthy of a place in that 
renowned old book written by one Adsop. A. few specimens are given 


here. ; 
FABLE OF THE ANIMALS. 


A great many hundred snows ago, Kareya, sitting on the Sacred 
Stool, created the world. First, he made the fishes in the big water, then 
the animals on the green land, and last of all, The Man. But the animals 
were all alike yet in power, and it was not yet ordained which should be 
for food to others, and which should be food for The Man. Then Kareyz 
bade them all assemble together in a certain place, that The Man might 
give each his power and his rank. So the animals all met together, a 
great many hundred snows ago, on an evening when the sun was set, that 
they might wait over night for the coming of The Man on the morrow. 
Now Kareya commanded The Man to make bows and arrows, as many as 
there were animals, and to give the longest to the one that should have the 
most power, and the shortest to the one that should have the least. So he 
did, and after nine sleeps his work was ended, and the bows and arrows 
which he made were very many. 

Now the animals being gathered together in one place, went to sleep, 
that they might rise on the morrow and go forth to meet The Man. But 
the coyote was exceedingly cunning, above all the beasts that were, he 


was so cunning. So he considered within himself how he might get the 


35 


36 KAROK FABLES. 


longest bow, and so have the greatest power, and have all animals for 
his meat. He determined to stay awake all night, while the others slept, 
and so go forth first in the morning and get the longest bow. This he 
devised within his cunning mind, and then he laughed to himself, and 
stretched out his snout on his fore-paws, and pretended to sleep, like the 
others. But about midnight he began to get sleepy, and he had to walk 
around camp and scratch his eyes a considerable time to keep them open. 
But still he grew more sleepy, and he had to skip and jump about like a 
good one to keep awake. He made so much noise this way that he woke 
up some of the other animals, and he had to think of another plan. About 
the time the morning star came up, he was so sleepy that he couldn’t keep 
his eyes open any longer. Then he took two little sticks and sharpened 
them at the ends, and propped open his eyelids, whereupon he thought he 
was safe, and he concluded he would take just a little nap, with his eyes 
open, watching the morning star. But in a few minutes he was sound 
asleep, and the sharp sticks pierced through his eyelids, and pinned them 
fast together. 

So the morning star mounted up very swiftly, and then there came a 
peep of daybreak, and the birds began to sing, and the animals began to 
rise and stretch themselves, but still the coyote lay fast asleep. At last it 
was broad daylight, and then the sun rose, and all the animals went forth 
to meet The Man. He gave the longest bow to the cougar, so he had the 
greatest power of all; and the second longest to the bear; and so on, giv- 
ing the next to the last to the poor frog. But he still had the shortest one 
left, and he-cried out, ““What animal have I missed?” Then the animals 
began to look about, and they soon spied the coyote lying fast asleep, with 
the sharp sticks pinning his eyelids together. Upon that all the animals 
set up a great laugh, and they jumped on the coyote and danced upon 
him. Then they led him to The Man—tor he could see nothing because of 
the sticks—and The Man-pulled out the sticks, and gave him the shortest 
bow of all, which would shoot an arrow hardly more than a foot. And all 
the animals laughed very much. 

But The Man took pity on the coyote, because he was now the weakest of 


all animals, weaker even than the frog, and he prayed to Kareya for him, 


ORIGIN OF SALMON. iff 


and Kareya gave him cunning, ten times more than before, so that he was 
cunning above all the animals of the wood. So the coyote was a friend to 
The Man and to his children after him, and helped him, and did many 
things for him, as we shall see hereafter. 

In the legendary lore of the Karok the coyote plays the same conspic- 
uous part that Reynard does in ours, and the sagacious tricks that are ac- 
credited to him are endless. When one Karok has killed another, he fre- 
quently barks like the coyote in the belief that he will thereby be endued 
with so much of that animal’s cunning that he will be able to elude the 
punishment due to his crime. 


ORIGIN OF SALMON. 


When Kareya made all things that have breath, he first made the fishes 
in the big water, then the animals, and last of all The Man. But Kareya 
did not yet let the fishes come up the Klamath, and thus the Karok had not 
enough food, and were sore ahungered. There were salmon in the big 
water, many and very fine to eat, but no Indian could catch them in the 
big water; and Kareya had made a great fish-dam at the mouth of the Kla- 
math and closed it fast, and given the key to two old hags to keep, so that 
the salmon could not go up the river. And the hags kept the key that 
Kareya had given them, and watched it day and night without sleeping, 
so that no Indian could come near it. 

Then the Karok were sore disturbed in those days for lack of food, and 
many died, and their children cried to them because they had no meat. But 
the coyote befriended tthe Karok, and helped them, and took it on himself 
to bring the salmon up the Klamath. First he went to an alder tree and 
gnawed off a piecé of bark, for the bark of the alder tree after it is taken 
off presently turns red and looks like salmon. He took the piece of alder- 
bark in his teeth and journeyed far down the Klamath until he came to 
the mouth of it at the big water. Then he rapped at the door of the cabin 
where the old hags lived, and when they opened it he said, ‘“(Ai-yu-kwoi’”, 
for he was very polite. And they did not wonder to hear the coyote speak, 
for all the animals could speak in those days. They did not suspect the 
coyote, and so asked him to come into their cabin and sit by the fire. This 


38 KAROK FABLES. 


he did, and after he had warmed himself a while he commenced nibbling 
his piece of alder-bark. One of the hags seeing this said to the other, ‘See, 
he has some salmon!” So they were deceived and thrown off their guard, 
and presently one of them rose, took down the key and went to get some 
salmon to cook for themselves. Thus the coyote saw where the key was 
kept, but he was not much better off than before for it was too high for 
him to reach it. The hags cooked some salmon for supper and ate it, but 
they gave the coyote none. 

So he staid in the cabin all night with the hags pretending to sleep, 
but he was thinking how to get the key. He could think of no plan at all, 
but in the morning one of the hags took down the key and started to get 
some salmon again, and then the coyote happened to think of a way as 
quick as a flash. He jumped up and darted under the hag, which threw 
her down, and caused her to fling the key a long way off. The coyote 
quickly seized it in his teeth and ran and opened the fish-dam before the 
hags could catch him. Thus the salmon were allowed to go up the Kla- 
math, and the Karok had plenty of food. 


ORIGIN OF FIRE. 


The Karok now had food enough, but they had no fire to cook it with. 
Far away toward the rising sun, somewhere in a land which no Karok had 
ever seen, Kareya had made fire and hidden it in a casket, which he gave 
to two old hags to keep, lest some Karok should steal it. So now the 
coyote befriended the Karok again, and promised to bring them some fire. 

He went out and got together a great company of animals, one of every 
kind from the lion down to the frog. These he stationed in a line all 
along the road, from the home of the Karok to the far-distant land where 
the fire was, the weakest animal nearest home and the strongest near the 
fire. Then he took an Indian with him and hid him under a hill, and went 
to the cabin of the hags who kept the casket, and rapped on the door. One 
of them came out, and he said, “Good evening”, and they replied, ‘‘Good 
evening”. Then he said, ‘It’s a pretty cold night; can you let me sit by 
your fire?” And they said, “Yes, come in”. So he went in and stretched 


himself out before the fire, and reached his snout out toward the blaze, 


ORIGIN OF FIRE. 3 


and sniffed the heat, and felt very snug and comfortable. Finally he 
stretched his nose out along his fore-paws, and pretended to go to sleep, 
though he kept the corner of one eye open watching the old hags. But they 
never slept, day or night, and he spent the whole night watching and think- 
inz to no purpose. : 

So next morning he went out and told the Indian whom he had hidden 
under the hill that he must make an attack on the hags’ cabin, as if he were 
about to steal some fire, while he (the coyote) was in it. He then went 
back and asked the hags to let him in again, which they did, as they did 
not think a coyote could steal any fire. He stood close by the casket of 
fire, and when the Indian made a rush on the cabin, and the hags dashed 
out after him at one door, the coyote seized a brand in his teeth and ran 
out at the other door. He almost flew over the ground, but the hags saw 
the sparks flying and gave chase, and gained on him fast. But by the 
time he was out of breath he reached the lion, who took the brand and 
ran with it to the next animal, and so on, each animal barely having time 
to give it to the next before the hags came up. 

The next to the last in the line was the ground-squirrel. He took the 
brand and ran so fast with it that his tail got afire, and he curled it up 
over his back, and so burned the black spot we see to this day just behind 
his fore-shoulders. Last of all was the frog, but he, poor brute! couldn't 
run at all, so he opened his mouth wide and the squirrel chucked the fire 
into it, and he swallowed it down with a gulp. Then he turned and gave 
a great jump, but the hags were so close in pursuit that one of them seized 
him by the tail (he was a tadpole then) and tweaked it off, and that is the 
reason why frogs have no tails to this day. He swam under water a long 
distance, as long as he could hold his breath, then came up and spit out 
the fire into a log of driftwood, and there it has staid safe ever since, so 
that when an Indian rubs two pieces of wood together the fire comes 
forth. 

THE COYOTES DANCING WITH THE STARS. 

After Kareya gave the coyote so much cunning he became very 
ambitious, and wanted to do many things which were very much too hard 
for him, and which Kareya never intended he should do. One of them 


40) KAROK FABLES. 


once got so conceited that he thought he could dance with the stars, and 
so he asked one of them to fly close to the top of a mountain and take him 
by the paw, and let him dance once around through the sky. The star 
only laughed at him and winked its eye, but the next night when it came 
around, it sailed close to the mountain and took the coyote by the paw, 
and flew away with him through the sky. But the foolish coyote soon grew 
tired of dancing this way, and could not wait for the star to come around 
to the mountain again. He looked down at the earth and it seemed quite 
near to him, and as the star could not wait or fly low just then, he let go 
and leaped down. Poor coyote! he was ten whole snows in falling, and 
when he struck the earth he was smashed as flat as a willow mat. 

Another one, not taking warning from this dreadful example, asked a 
star to let him dance once round through the sky. The star tried to dissuade 
him from the foolhardy undertaking, but it was of no avail; the silly ani- 
mal would not be convinced. Every night when the star came around, he 
would squat on top of a mountain and bark until the star grew tired of his 
noise. So one night it sailed close down to the mountain and told the 
coyote to be quick for it could not wait, and up he jumped and caught it 
with his paw, and went dancing away through the great blue heaven. He, 
too, soon grew tired, and asked the star to stop and let him rest a little 
while. But the star told him it could not stop, for Kareya had made it to 
keep on moving all the while. Then he tried to get on the star and ride, 
but it was too small. Thus he was compelled to keep on dancing, dangling 
down from one paw, and one piece of his body after another dropped off 


until there was only one paw left hanging to the star. 


The interpretation of these fables is not difficult. That one about the 
coyotes dancing with the stars manifestly took its origin from the Indians 
observing meteors or shooting-stars. A falling star is one which is sailing 
down to the mountain to take on board the adventurous beast, while the 
large meteor which bursts in mid-heaven with visible sparks falling from it, 
is the unlucky eronaut dropping down limb by limb. Probably that one 
concerning the origin of salmon hints at some ancient obstruction in the 
mouth of the Klamath, a cataract or something of the sort, which prevented 


the fish from ascending. The fable respecting the origin of fire, like the 


KLAMATH JIM. 4] 


eastern Indian story of Michabo, the Great White One, is simply a sun- 
myth, mingled with a very weak analogue to the Greek fire-myth of 
Prometheus. The bringing of the fire-brand from the east carried by the 
various animals in succession, is the daily progress of the sun, while the 
pursuing hags are the darkness which follows after. Of course this poor 
little story of the Indians is not for a moment to be compared with the 
majestic tragedy wrought out by the sublime and gorgeous imagination of 
the Greeks ; and it suffers seriously even when set alongside of the ingenious 
Algonkin myth of Michabo. It falls not a little behind it in imaginative 
power, albeit there is in it, as in most of the California fables, an element 
of practical humor and slyness which is lacking in the Atlantic Indian 
legends. Though the Karok are probably the finest tribe of the State, their 
imagination is not only feeble but gratuitously filthy. This is shown in 
their tradition of the flood, which cannot be recited here on account of its 


obscenity. 
STORY OF KLAMATH JIM. 


Early in the year 1871, an Indian called Klamath Jim murdered 
a white man in Orleans Bar, and by due process of law he was tried, 
condemned, and hanged. In the presence of his doom, even when the fatal 
hour was hard by, he exhibited the strange and stoical apathy of his race 
in prospect of dissolution. He might almost have been said, like Daniel 
Webster, to have coolly anatomized his sensations as he went down to his 
death. He asked the sheriff curious and many questions on the grim topic, 
how the hanging was performed, how long it lasted, whether it would give 
him any pain, whether an Indian could die as quickly when hanging in an 
erect posture as when lying in his blanket, whether his spirit would not also 
be strangled and rendered unable to fly away to the Happy Western 
Land, ete. 

In going to the gallows he walked with nerve and balance, tranquilly 
puffing a cigar, and he mounted the scaffold with an unfaltering tread, daintily 
held out his cigar and filliped off the ashes with his little finger, took a final 
whiff, then tossed it over his shoulder. He assisted the sheriff in adjusting 
the noose about his neck, shook that officer’s trembling hand without the 


tremor of a muscle, spoke a few parting words without the least quivering 


42 KAROK FABLES. 


of voice, and then the drop descended and his soul went suddenly out on 
its dark flight. 

The Karok had quietly acquiesced in the execution, but they were not 
well pleased, and now though they dared not make open insurrection 
against the whites, their astute prophets and soothsayers concocted a story 
which was intended to encourage their countrymen ultimately to revolt. 
They pretended they had a revelation, and that all the Karok who had 
died since the beginning of time had experienced a resurrection, and were 
returning from the land of shadows to wreak a grim vengeance on the 
whites and sweep them utterly off the earth. They were somewhere far 
toward the rising sun advancing in uncounted armies, and Kareya himself 
was at their head leading them on, and with his hands parting the 
mountains to right and left, opening a level road for the slow-coming 
myriads. The prophets pretended to have been out and seen this great 
company that no man could number, and they reported to their willing 
dupes that they were pygmies in stature, but like the Indians of to-day in 
every other regard. Klamath Jim was with them—the soul and inspiration 
of this majestic movement of vengeance, counsellor to Kareya himself. 

It is not necessary to follow this cock-and-bull story any further; of 
course nothing came of the matter, for the Indians had once tasted the 
quality of George Crook’s cold lead, and they were very willing to let 
these dead-walkers try their hands on the whites first. No doubt they very 
earnestly hoped the dead would return and assist them in sweeping the 
Americans off the earth, and they did all that lay in human power to bring 
them back. They danced for months, sometimes a half day at a time 
continuously ; and when I passed that way again in 1872, about nine 
months afterward, they were dancing still. The old Indians had profound 
faith in the prediction, saying that every man who faithfully danced would 
liberate some near relative’s soul from the bonds of death, and restore him 
to earth; but the young Indians, who spoke English, were heretical, and 
were a great eyesore to their elders. Pa-chi-ta, a Karok chief at Scott’s 
Bar, told me that in this dance red paint was used for the first time in their 
history as a symbol of war. Two poles were planted in the ground, «pirally 


DANCING TO RAISE THE DEAD. 43 


painted with red and black streaks, and streamers (‘‘handkerchiefs”, the 
Indians called them) fastened atop; then with their bodies painted in like 
manner and feathers on their heads, they danced around them in a circle. 
This excitement raged all over Northern California, especially among the 
Yurok, Karok, and Shasta, until the Modok war broke out, November, 
1872, when it gradually subsided. 


ChB ASP Man RP elev as 
THE YU-ROK. 


This large tribe inhabit the Klamath, from the junction of the Trinity 
to the mouth, and the coast from Gold Bluff up to a point about six miles 
above the mouth of the Klamath. Their name is of Karok origin; they 
themselves have only names for separate villages, as Ri-kwa, Mi-ta, Pek’-wan, 
Sri’-gon, Wait’-spek:. 

Living nearer the coast, they are several shades darker than the Karok, 
frequently almost black ; and they are not so fine a race, having lower fore- 
heads and more projecting chins. On the coast they incline to be pudgy 
in stature, though on the Klamath there are many specimens of splendid 
savagery. Like all California women, their mohelas (a Spanish word of 
general use) are rather handsome in their free and untoiling youth, but 
after twenty-five or thirty they break down under their heavy burdens and 
become ugly. Both Karok and Yurok plant their feet in walking nearly as 
broadly as Americans. They have the same tattooing and much the same 
customs as their up-river neighbors, but a totally different language. They 
usually learn each other’s language, and two of them will sit and patter 
gossip for hours, each speaking in his own tongue. A white man listening 
may understand one, but never a word of the other. 

The Yurok is notable for its gutturalness, and there are words and 
syllables which contain no perceptible vowel sounds, as mrh-prh, “nose” ; 
chlek'-chih, “earth” ; wrh'-yen-eks, “child”. A Welshman told me he had 
detected in the language the peculiar Welsh sound of “Il”, which is inex- 
pressible in English. In conversation they terminate many words with a 
strong aspiration, which is imperfectly indicated by the letter “h”—a sort 
of catching of the sound, immediately followed by a letting out of the 


residue of the breath with a quick little grunt. This makes their speech 
4 


NUMERALS—CHIEFS—HOUSES. 45 


harsh and halting; the-voice often seems to come to a dead stop in the 
middle of a sentence. 
The following table of numerals will show how entirely different are 


the languages of the three tribes on the Klamath: 


YUROK. KAROK. | MODOK. 
| 
| 
1 | spin’-i-ka. i-sa. nos. 
2 | neh’-ekh. | akh’-uk. laf. © 
3 | nakh’-kseh. kwi-rok. dun. 
4 | tsuh--neh. pi-si. é-nep. 
5 | mar’-i-roh. ter-d-oap. té-nep. 
6 | koh’-tseh. kri-vik. nats’-ksup. 
7 | cher’-wer-tseh. hok-i-ra-vik-y. | lup’-ksup. 
8 | kneh’-wit-tek. kwi-ro-ki-na-vik. | dun-ksup. 
9 | krh’-mek. tro-pi-tit’-1-sha. ska-gis. 
10 | wrh’-kler-wer. ter-ai-hi. * ta-o-nep. 


As among the Karok, the functions of the chief are principally advisory 
Like the pretor of ancient Rome, he can proclaim do, dico, but he can 
scarcely add addico. He can state the law or the custom and the facts, and 
he can give his opinion, but he can hardly pronounce judgment. The 
office is not hereditary ; the head man or captain is generally one of the 
oldest, and always one of the astutest, men of the village. They also rec- 
ognize the authority of a head-chief. 

Their houses—and the following descriptions will serve also for the 
Karok. 


are sometimes constructed on the level earth, but generally they 
excavate a round cellar, four or five feet deep and twelve or fifteen feet in 
diameter. Over this they build a square cabin of split poles or puncheons, 
planted erect in the ground, and covered with a flattish puncheon roof. 
They eat and sleep in the cellar, (it is only a pit, and it is not covered 
except by the roof), squatting in a circle around the fire, and store their 
supplies on the bank above next to the walls of the cabin. For a door they 
take a puncheon about four feet wide, set it up at one corner of the cabin, 
and with infinite scraping of flints and elk-horns bore a round hole through 


46 THE YUROK. 


it, barely large enough to admit the passage of an Indian on all-fours. 
The cabin being built entirely of wood and not thatched, accounts partly 
for the wholesome-looking eyes of the Klamath tribes, compared with the 
odious purblind optics often seen in the thatched and unyentilated wig- 
wams farther south. A space in front of the cabin is kept clean-swept, 
and is frequently paved with cobbles, with a larger one placed each side of 
the door-holes; and on this pavement the squaws sit, weaving baskets, and 
spinning no end of tattle. 

Though they have not the American’s all-day industry, both these Kla- 
math tribes are job-thrifty, and contrive to have a considerable amount of 
money by them. [or instance, the trading-post at Klamath Bluffs alone sold 
in 1871, over $3,000 worth of merchandise, though there were only about six 
miners among their customers. Here is a significant item: The proprietor 
said he sold over 700 pounds of soap annually to the Yurok alone. I often 
peeped into their cabins, and seldom failed to see there wheaten bread, coffee, 
matches, bacon, and a very considerable wardrobe hanging in the smoky 
attic. They are more generally dressed in complete civilized suits, and 
more generally ride on horseback, than any others, except the Mission 
Indians. 

How do they get the money to procure these things? They mine a 
little, drive pack-trains a good deal, transport goods and passengers on the 
river, make and sell canoes, whipsaw lumber for the miners, fetch and carry 
about the mining camps, go over to Scott Valley and hire themselves out 
on the farms in the summer, ete. These Indians are enterprising; they push 
out from their native valley. You will find them in Crescent City, Trin- 
idad, and Areata, working in the saw-mills, on the Hupa reservation, 
etc. When we remember that they have learned all these things by imi- 
tation, having never been on a reservation, it is no little to their credit. 

The hills skirting the Klamath are very steep and mountain-high, the 
north side being open and fern-grown, and most of the villages are on this 
north side to get the sunshine in winter, planted thick along the bends 
wherever they can find a little level space. These smoke-blackened ham- 
lets reminded me continually of the villages in Canton Valais, only the 


Indian cabin has but one story. It is very much like a chalet, and they 


BASKETS AND CANOES. 47 


are every whit as clean, comfortable, and substantial as the Sennhiitten, 
wherein is made the world-famous Emmenthaler cheese, for I have been 
inside of both. And yet, when I saw the swarthy Yurok creeping on all- 
fours out of their round door-holes, or sticking their shock-pates up through 
the hatchway of the assembly chamber, just on a level with the earth, I 
thought of black bears as often as anything. 

From willow twigs and pine roots they weave large round mats, for 
holding acorn flour; various sized, flattish, squash-shaped baskets, water- 
tight; deep, conical ones, of about a bushel capacity, to be carried on their 
backs; and others, to be used at pleasure as drinking-cups or skull-caps 
(for the squaws only, the men wear nothing on their heads), in which 
latter capacity they fit very neatly. They ornament their baskets with 
some ingenuity by weaving in black rootlets or bark in squares, diamonds, 
or zigzag lines, but they never attempt the curve (which seems to mark the 
transition from barbaric to civilized art), or the imitation of any object in 
nature. 

In earrying her baby, or a quantity of acorns, the squaw fills the deep, 
conical basket, and suspends it-on her back by a strap which passes loosely 
around it and athwart her forehead. She leans far forward and so relieves 
her neck; but I have seen the braves carry heavy burdens for miles, walk- 
ing quite erect, though they showed they were not accustomed to the 
drudgery, by clasping their hands behind their heads to ease their necks of 
the terrible strain. 

As the redwood grows only along the Lower Klamath, the Yurok have 
a monopoly of making canoes, and they sell many to the Karok.- A canoe 
on the Klamath is not pointed like the Chippewa canoe, but the width at 
either end is equal to the tree’s diameter. On the great bar across the mouth 
of the river, and all along the coast for eighty miles there are tens of thou- 
sands of mighty redwoods cast up on the strand, having been either floated 
down by the rivers or grubbed down by the surf. Hence the Indians are 
not obliged to fell any trees, and have only to burn them into suitable 
lengths. In making the canoe they spread pitch on whatever place they 
wish to reduce, and when it has burned deep enough they clap on a piece of 
raw bark and extinguish the fire. By this means they round them out. with 


48 THE YUOROK. 


wonderful symmetry and elegance, leaving the sides and ends very thin and 
as smooth as if they had been sandpapered. At the stern they burn and 
polish out a neat little bracket which serves as a seat for the boatman. 
They spend an infinity of puddering on these canoes (nowadays they use iron 
tools and dispatch the work in a few days), two Indians sometimes work- 
ing on one five or six months, burning, scraping, polishing with stones. 
When completed, they are sold for various sums, ranging from $10 to $30, 
or even more. They are not as handsome as the Smith River or the 
‘l’sin-ik canoes, but quite as serviceable. A large one will carry five tons 
of merchandise, and in early days they used to take many cargoes of fish 
from the Klamath, shooting the dangerous rapids and surf at the mouth 
with consummate skill, going boldly to sea in heavy weather, and reaching 
Crescent City, twenty-two miles distant, whence they returned with mer- 
chandise. 

When they are not using these canoes, they turn them bottom side up 
on the sandy beach and bream them, or haul them into damp and shady 
coves, or cover them thickly with leaves and brushwood, to prevent the 
thin ends from sun-cracking. When they do become thus cracked, they 
bore holes through with a buck’s horn, and bind the ends together with 
withes, twisting the same tight with sticks—a kind of rude tourniquet— 
which closes up the cracks better than calking would. 

To make a quiver, the Yurok takes the skin of a raccoon or a marten, 
turns it wrong-side out, sews it up, and suspends it behind him by a string 
passed over one shoulder and under the other, while the striped tail flutters 
gayly in the air at his shoulder. In the animal’s head he stuffs a quantity 
of moss, as a cushion for the arrow-heads to rest in, to prevent breakage. 

In catching salmon they employ principally nets woven of fine roots. 
or grass, which are stretched across eddies in the Klamath, always with the 
mouth down-stream. When there is not a natural eddy they sometimes 
create one by throwing out a rude wing-dam. ‘They select eddies because 
it is there the salmon congregate to rest themselves. At the head of the 
eddy they erect fishing-booths over the water, by planting slender poles in 
the bottom of the river, and lashing others over them in a light and artistic 


framework, with a floor a few feet above the water, and regular rafters over- 


SALMON-FISHING—BREAD-MAKING. 49 


head, on which brushwood is spread for a screen against the sun. In 
one of these really picturesque booths an Indian sleeps at night, with a 
string leading up from the net to his fingers, so that when a salmon begins 
to flounce in it he is awakened. Sometimes the string is attached to an 
ingenious rattle-trap of sticks or bones (or a bell nowadays), which will 
ring or clatter, and answer the same purpose. 

They also spear salmon from these booths with a fish-gig furnished with 
movable barbs, which after entering the fish spread open, and prevent the 
withdrawal of the instrument. Another mode they sometimes employ is to 
stand on a large bowlder in the main current where the salmon and the 
little skeggers shoot in to rest in the eddy when ascending the stream, where- 
upon they scoop them up in dip-nets. Again they construct a weir of wil- 
low stakes nearly across the stream at the shallows, leaving only a narrow 
chute wherein is set a funnel-shaped trap of splints, with a funnel-shaped 
entrance at the large end. Ascending the stream the bold, resolute salmon 
shoots into this, and cannot get out. Sometimes the weir reaches clear 
across, the stakes being fastened to a long string-piece stretching from bank 
to bank. The building of one of these dams is usually preceded by a grand 
dance, and followed by a feast of salmon. The greater portion of the catch 
is dried and smoked for winter consumption. 

There are two runs of salmon, one in the spring and one in the fall, of 
which the former is the better, the fish being then smaller and sweeter. The 
whites along the river sometimes compel the Indians to leave their weirs 
open a certain number of days in the week, that they may participate in 
the catch. Quarrels used to arise between two villages, caused by the lower 
one making a weir so tight as to obstruct the run, and these occasionally 
led to bloodshed. 

Bread or mush is made from the acorns of the chestnut-oak (Quercus 
densiflora), which are first slightly scorched and then pounded up in stone 
mortars. The invariable sound that first salutes the ear as one approaches 
a village is the monotonous thump, thump of the pestles wielded by the 
patient women. The meal thus prepared is wet up with water, and the mix- 
ture poured into little sand-pools scooped in the river beach, around which 


a fire is made until the stuff is cooked, when the outside sand is brushed 
ALG 


50 THE YUROK. 


off, and the bread is ready to be eaten. ‘They find on the coast a glutinous 
kind of algze, which they press into loaves when wet, then dry them in the 
sun, and eat them raw. ‘They also eat the nuts of the laurel (Oreodaphne 
californica). : 

On lagoons and shallow reaches of the river they have a way of trap- 
ping wild ducks which is ingenious. They sprinkle huckleberries or salal- 
berries on the bottom, then stretch a coarse net a few inches under the sur- 
face of the water. Seeing the tempting decoy, the ducks dive for it, thrust 
their heads through the meshes of the net, and the feathers prevent their 
return. Thus they are drowned, and remain quiet with their tails elevated, 
so that others are not frightened, and an abundant catch sometimes rewards 
the trapper. 

Along the coast they engage largely in smelt fishing. The fisherman 
takes two long slender poles which he frames together with a cross-piece 
in the shape of the letter A, and across this he stretches a net with small 
meshes, bagging down considerably. This net he connects by a throat, 
with a long bag-net floating in the water behind him, and then, provided 
with a strong staff, he wades out up to his middle. When an unusually 
heavy billow surges in he plants his staff firmly on the bottom, ducks his 
head forward, and allows it to boom over him. After each wave he dips 
with his net and hoists it up, whereupon the smelt slide down to the point 
and through the throat into the bag-net. When the latter contains a bushel 
or so he wades ashore and empties it into his squaw’s basket. 

About sunset appears to be the most favorable time for smelt fishing, 
and at this time the great bar across the mouth of the Klamath presents a 
lively and interesting spectacle. Sometimes many scores of swarthy heads 
may be seen bobbing amid the surf like so many sea-lions. The squaws 
hurry to and fro across the bar, bowing themselves under their great conical 
hampers, carrying the smelt back to the canoes in the river, while the pap- 
pooses caper around stark naked, whoop, throw up their heels, and play- 
fully insinuate pebbles into each other’s ears. After the great copper globe 
of the sun burns into the ocean, bivouac fires spring up along the sand 
among the enormous redwood drift-logs, and families hover around them to 


roast the evening repast. The squaws bustle about the fires while the 


SMELT-FISHING—GOING OUT TO SEA. 51 


weary smelt-fishermen, in their nude and savage strength, are grouped 
together squatting or leaning about, with their smooth, dark, clean-moulded 
limbs in statuesque attitudes of repose. Dozens of canoes laden with 
bushels on bushels of the little silver fishes, shove off and move silently 
away up the darkling river. The village of Rikwa perched on the shoulder 
of the great bluff, amid the lush cool ferns, swashing in the soft sea-breeze, 
tinkles with the happy cackle of brown babies tumbling on their heads 
with the puppies; and the fires within the cabins gleam through the round 
door-holes like so many full-orbed moons heaving out of the breast of the 
mountain. 

Smelt being small the squaws dry them whole by laying them awhile 
on low wooden kilns, with interstices to allow the smoke to rise up freely, 
and then finishing the process in the sun. They eat them uncooked, with 
sauce of raw salal-berries (Gualtheria shallon), which are very good in Sep- 
tember and October. Let an Indian be journeying anywhither, and you 
will always find in his basket some bars of this silver bullion, or flakes of 
rich orange colored salmon. 

When the ocean is tranquil they paddle out in their canoes a mile or 
more and clamber out on the isolated farralones to gather shell-fish and 
algze for food. It is quite a perilous feat to approach one of these steep, 
rugged bowlders in the open sea, and leap upon it amid the swish and thud- 
ding of the waves. 


CHAPTER. V. 


THE YUROK, CONTINUED. 


Weapons of war and the chase are usually made by some old man 
skilled in knapping stone and in fashioning bows and arrows. Bows are 
made from the yew (Taxus brevifolia), a tough evergreen; the outside is 
coated with sinew drawn tight, and the string is made of the same material 
Arrows are made of cedar, and are sometimes furnished with a spiral whorl 
of feather to give them a rifle motion, and being tipped with flint (or with 
metal nowadays) they are very powerful and can be driven clear through 
aman’s body. Another weapon made by them is a sword sor knife about 
three feet long, of iron or steel procured from the whites. Of course this 
is not aboriginal, but is rather a substitute for the large jasper or obsidian 
knives which they used to make and use, but which nowadays are kept 
only as ornaments or objects of wealth, to be produced on occasion of a 
ereat dance. These may perhaps be called pre-historic, as they seem to 
have fallen into disuse as weapons before the arrival of the Americans. 
They occur in numbers in the mounds of Southwestern Oregon. Even 
common arrow-heads are now manufactured only by old Indians who cling 
to the traditions of their forefathers. Mr. Chase mentions some very large 
jasper spear-heads four inches long and two inches wide; but these also 
are now brought forth only at a dance, to give the owner distinction. Flint 
or jasper flakes are used to cut and clean salmon, especially the first of the 
season, as they say that iron or steel is poisonous used for this purpose. 
In the accompanying sketch are figured two implements which may have 
been only net-sinkers, but are said by an old pioneer to have been used 
formerly as bolas are in South America, being tied together with rawhide 
and hurled at the feet of an enemy to entangle him and throw him down. 
‘To me it seems more probable that they were used rather like a sling-shot. 


52 


SALMON BILLY. 


The Yurok are not as good hunters as the 
Karok and are inclined to be timid in the deep 
forest, but they are bold and skillful water- 
men. They pretend that when they go into 
the mountains, devils, shaped like bears, shoot 
arrows at them, which travel straight until 
they are about to impinge on them when they 
suddenly swerve aside. 

On the other hand, I could not but admire 
the dash and coolness of Salmon Billy, whom 
a bold soldier-boy and myself employed to 
take us down the river in his canoe. When 
we were bowling down the rapids where the 
water curled its green lips as if it would swal- 
low us bodily, and the huge waves now headed 
her, now pooped her, and now took her amid- 
ships, until she was nearly a third full of water, 
Billy stood up in the stern and his eyes glis- 
tened with savage joy while he bowsed away 
hearty, first on this side, then on that, until 
we shot down like an Oxford shell on the 
Thames. He got a little nervous at times, 
which we could always tell by his commenc- 
ing to whistle under his breath; and in the 
roughest rapids he would get to whistling very 
fast, but his stroke was never steadier than 
then. In a pinch like this he would bawl out 
to us to trim the canoe, or to sit still, with an 
imperiousness that amused me. 

I will also relate a little incident, show- 
ing the exceeding cunning of this same Salmon 
Billy. One day I was toiling down the trail 
along the Klamath in an execrable drizzle 


of rain, which, together with the labyrinth 


4 


D3 


Fic. 1.—Weapons of war. 
sketch by A. W. Chase. 


54 THE YUROK. 


of eattle-trails obscured the path and led me on many a wild-goose chase. 
At every village the Indians would swarm out and offer me their canoes 
at an extortionate price; but it was only three or four miles to the Klamath 
Bluffs trading-post and I determined to push on. I soon discovered that 
whenever I left a village an Indian would dash down the bank, leap into 
his canoe, shoot swiftly down the river, and put the next one below on the 
alert lest I should pass them without being perceived. So it continued for 
some time, and each village—they were often less than a quarter of a mile 
apart—lowered the price “a bit” or so, though still charging three times too 
much. At last I came to fresh tracks in the trail which were evidently 
made by American boots and I followed them joyfully ; but they soon led 
me into a thick jungle dripping with rain where I speedily lost the way 
and got saturated from head to foot. In a perfect desperation, I floundered 
out somehow and got down on the river-bank determined to take the first 
passing canoe at whatever cost. In a few minutes, who of all men in the 
world should come paddling quietly around the bend but Salmon Billy! 

It is necessary here to go back and mention that Billy had taken note 
of me in his village, and instead of going down to warn his neighbors, he 
had studied his own advantage, shot down ahead, bowled his canoe ashore, 
made the tracks on purpose to decoy me into the jungle, then regained his 
canoe by a roundabout way and dashed out of my sight. From his covert 
he saw me come down on the bank quite beat out and in a wofully 
bedraggled condition; so presently he hove in sight paddling leisurely 
around the bend, with the most unconscious and casual air in the world. 
In a moment a suspicion of foul play flashed upon me. I was vexed 
enough to have thrashed his head off, but there I was. So I gave a shout 
at him but he looked the other way. I whooped at him again with a cer- 
tain elevation of voice. He narrowly scrutinized a woodpecker flying 
overhead, then riveted his gaze intently upon a frog singing on a bowlder 
ashore. He couldn’t hear me, the raseal! until I bawled at him three 
times. I paid him his price without a word and got in. The next day he 
took me down to the mouth of the river, and when I spoke to him about 
the tracks Billy’s face remained as placid as a cucumber, but he suddenly 


forgot all his stock of English and could understand never a word more ! 


THEIR CURIOSITY—BATHING. 5D 


The Yurok are a very lively, curious, and inquisitive race. One who 
travels afoot, dressed in the plain garb necessary amid the scraggy thickets 
of California, will find them making themselves very familiar with him— 
sometimes to his amusement, often to his great disgust. They had the 
greatest curiosity respecting myself and my business. They scrutinized 
every article of my apparel, and men who understood them said they always 
discussed in detail, and with great minuteness, every stranger’s coat, hat, 
boots, trousers, etc., and tried thus to conjecture his occupation. They 
wanted to purchase my clothes, they wanted to swap handkerchiefs, they 
wanted to peep into my traveling-bag. Waxing presently more familiar, 
they would feel the quality of my cloth, stroke it down, ask what it cost 
a yard, clasp my arm to test my muscle, and then encourage me with the 
sententious and comprehensive remark, ‘“‘ Bully for you!” They turned up 
my boots to inspect the nails and soles of the same; they wanted to try on 
my coat, and, last and worst of all, the meddlesome rascals wanted to try 
on my trousers! 

Sometimes, when wandering on the great, ferny, wind-swept hills of 
the coast, keeping a sharp weather-eye out for the trail, I have seen a half- 
dozen tatterdemalion Yurok, engaged in picking saldl-berries, when they 
saw me, quit their employment with their fingers and. lips stained gory-red 
by the juice, and come rushing down through the bushes with their two 
club-queues bouncing on their shoulders and laughing with a wild lunatic 
laugh that made my hair stand on end. But they were never on “butcher 
deeds” intent, and never made any foray on me more terrible than the insinu- 
ating question, ‘Got any tobac.?” 

Filthy as they are they do not neglect the cold morning bath until 
they have learned to wear complete civilized suits. On the coast I have 
seen the smooth-skinned, pudgy, shock-pated fellows, on one of those leaden 
foggy mornings of that region, crawl on all-fours out of their wretched 
huts which were cobbled up of driftwood, take off the narrow breech- 
cloths which were their only coverings, and dip up the chilly brine over 
them with their double-hands letting it trickle all down their swarthy bodies 
in a manner that made me shiver to see. The sexes bathe apart, and the 
women do not go into the sea without some garment on. 


D6 THE YUROK. 


The Yurok, like their neighbors, are quite acquisitive. Besides the 
money mentioned among the Karok, they value obsidian knives and orna- 
ments and white deer-skins, the two latter having a superstitious as well as 
an intrinsic worth. A good white deer-skin, with head and legs intact is 
worth from $50 to $200 in.gold. An Indian possessing even one is accounted 
rich; at a great dance that was held, a barbaric Astor had four. 

They are monogamists, and as among the Karok, marriage is illegal 
without the prepayment of money. When a young Indian becomes enam- 
ored of a maid, and cannot wait to collect the amount of shell-money 
demanded by her father, he is sometimes allowed to pay half the sum and 
become what is termed “ half-married”. Instead of bringing her to his cabin 
and making her his slave, he goes to live in her cabin and becomes her slave. 
This only occurs in the case of soft, uxorious fellows. 

Divorce is very easily accomplished at the will of the husband, the 
only indispensable formality being that he must receive back from his father- 
in-law the money which he paid for his spouse. For this reason, since the 
advent of the Americans, the honorable state of matrimony has fallen sadly 
into disuse among the young braves, because they seldom have shell-money 
nowadays, and the old Indians prefer that in exchange for their daughters. 
Besides that, if one paid American money for his wife his father-in-law 
would squander it (the old generation dislike the white man’s, the wd-geh 
money, but hoard up shell-money like true misers), and thus, in case of 
divorce he could not recover his gold and silver. 

The Yurok are rather a more lively race than the Karok, and observe 
more social dances. The birth of a child is celebrated with a dance. ‘There 
is adance called v-me-laik (salmon dance), which bears a general resemblance 
to the Propitiation Dance of the Karok. It is held in-doors in early spring, 
when the first salmon of the season appears. We can well understand with 
what great joy the villagers engage in this, when after a long and dreary 
winter of rain during which the wolf has been hardly kept from the door, 


and the house-father has & 


to) 


one down many a time to peer into the Klamath, 
if perchance he might see the black-backed finny rovers of the great deep 
shooting up the river, but in vain, and has then sadly turned on his heel 


and gone back to his diet of pine-bark and buds—when, at last, as the ferns 


Figure 2. —Yu’-rok Woman. 


Vigure 3.—Yu’ rok Woman, 


Figure 4.—Wooden figure of Victory. 


WITCHCRAFT— WOODEN FIGURES. a7 


are greening on the mountain-side and the birds of spring are singing, the 
joyful cry resounds through the village, Ne-peg'-wuh! ne-peg'-wuh! (the 
salmon! the salmon!) As among the Karok, this dance is generally fol- 
lowed by a licentious debauch. In the fall is celebrated the White Deer 
Dance (u-pi-wat-u-gunkhl), which is held out-doors. 

Like the Karok they believe old squaws can by witchcraft prevent the 
salmon from ascending the river, and in former times they not unfrequently 
slew with butcherly murder the unfortunate hag so suspected. They do not 
wish the salmon to be interfered with or be misled in their courses. They 
even have a pole erected at the mouth of the Klamath to show them the 
way in—a tall pole on the sand-bar, ornamented with a smallish and rather 
pretty cross, with two streamers fluttering from it. 

The only attempt at carving in imitation of the human figure that I 
have seen in California was among the Yurok, and was probably connected 
in some way with the salmon-fishery. It was a figure something like one 
of the ancient Roman termini—a satyr’s bust, fashioned in profile from a 
slab about three inches thick. It was extremely rude, the nose and chin 
sharp-pointed and the head flattish, the arms rigidly straight and extending 
down at a little distance from the body, and on the rump a curving, devil- 
ish-looking tail about three feet long. It was arrayed in a United States 
regulation-coat, with the arms loosely thrust into the sleeves, the body 
stuffed with grass, and the tail sticking out between the flaps. Perched on 
a short pole on a lofty fern-grown hill at the mouth of the Klamath, it 


stood looking out over the ocean—a kind of shabby St. Anthony preaching 
a silent sermon to the fish. The Indians would not or could not explain its 
meaning, but I have little doubt that it was intended to assist or direct the 
salmon in some manner in entering the Klamath River. 

In addition to this figure, Mr. A. W. Chase saw and described two 
others, one on each side of the Klamath at the mouth, one of which he 
kindly sketched for this work. In a letter to the author he states that both 
of them commemorate the killing of an enemy in battle. Klamath George 
of the village of Rikwa, killed a Chillula, and to use his own words, 
“When I come home, I take board, and cut his picture out, and stick him 
up”. The one on the south bank, which is here figured, and is the more 


« 


58 THE YUROK. 


artistic of the two, was made by an old Indian of the Quilshpak Ranch, to 
celebrate his triumph over a 'Tolowa. 

They trim up trees for assembly-chamber fuel in the same curious way 
as the Karok, and I have seen hundreds of trees thus fashioned along the 
Klamath, representing a man’s head and arms. The Yurok say they are 
intended merely as guide-posts for the squaws, to direct them to the villages 
when they have been out in the mountains berrying; but they have a 
deeper significance than that. 

They also have a curious custom of dropping twigs and boughs at the 
junction of trails, which sometimes accumulate in heaps several feet high, 
like the nests of wood-rats. very Indian who passes deposits a twig on 
the pile, but without observing any method that a white man can discover. 
No one will explain the custom, but they laugh the matter off when it is 
broached; though it is probably observed, like so many other things, merely 
“for luck”. 

In saluting each other, the Yurok say ai-yu-kwoi’ (friendship), without 
hand-shaking or any further ceremony. With slight variations, this expres- 
sion prevails among several tribes of Northwestern California who speak 
entirely different languages. 

They bury the dead in a recumbent posture, and observe about the 
same usages of mourning as the Karok. After a death they keep a fire 
burning certain nights in the vicinity of the grave. They hold and believe, 
at least the ‘Big Indians” do, that the spirits of the departed are compelled 
to cross an extremely attenuated greased pole, which bridges over the chasm 
of the ““Debatable Land”, and that they require the fire to light them on 
their darksome journey. <A righteous soul traverses the pole quicker than 
a wicked one; hence they regulate the number of nights for burning a 
light according to the character for goodness or the opposite which the 
deceased possessed in this world. If this greased pole were perpendicular, 
like the Mdt de Cocagne in the frolics of the Champs Elysées, I should 
account this an Indian parallel to the Teutonic myth of Jack and the 
Beanstalk. But they appear to think it is horizontal, leading over bridge- 
wise to the Happy Western Land beyond the ocean, which gives it more 
resemblance to the Mohammedan fable of Al Sirat. . 


SIZE OF THE TRIBE—YUROK SIREN. 59 


They fully believe in the transmigration of souls; that they return to 
earth as birds, squirrels, rabbits, or other feeble animals liable to be harried 
and devoured. It is more especially the wicked who are subject to this 
misfortune as a punishment. 

A word as to the size of the Yurok tribe. Henry Ormond, chief clerk 
of the Hupa reservation told me that in 1870, he descended the Lower 


Klamath from Waitspek down in a canoe—forty miles—and carefully 
counted all the Indians living along its banks. He found the number to be 
2700, which would be at the rate of 674 inhabitants to the square mile, 
along the river. This does not include the Yurok living immediately on 
the coast. It must be borne in mind that there are no wild oats growing 
along the Klamath, and few acorns, and that the Yurok are timid and 
infrequent hunters. Furthermore, before the whites had come among them, 
bringing their corruptions and their maladies, the Indians were probably 
twice as numerous as at present, or at the rate of 135 to the riparian square 
mile. 

As to the enormous numbers of salmon which ascended the streams of 
California before the miners roiled them there can be no doubt. Here one 
veteran pioneer says he has seen many an Indian lodge containing a ton of 
dried salmon; another, that he could have walked across the stream and 
stepped every step on a dead salmon; another, that he has seen them so 
crowded in the deep and quiet reaches of the river that he could not thrust 
down a spear without transfixing one or more. From what I have seen on 
the Upper Sacramento, I believe them all; hence the above figures do not 
seem extravagant. 


THE YUROK SIREN. 


There is a certain tract of country on the north side of the river which 
nothing can induce an Indian to enter. They say that there is a beautiful 
squaw living there whose fascinations are fatal. When an Indian sees her 
he straightway falls desperately in love. She decoys him farther and farther 
into the forest, until at last she climbs a tree and the man follows. She now 
changes into a panther and kills him; then, resuming her proper form she cuts 
off his head and places it in a basket. She is now, they say, a thousand years 


60 THE YUROK. 


old, and has an Indian’s head for every year of her life. It is probable that 
this legend refers to some poisonous spring or other natural phenomenon. 


Though game abounds in that locality they carefully avoid it. 


For the following I am indebted to Mr. Chase : : 
THE FOXES AND THE SUN. 


The toxes once upon a time gathered together and laid a conspiracy 
against the sun, from whom they had cause of grievance. Twelve of their 
number were selected from the bravest to avenge the wrongs of the race. 
These foxes procured stout ropes of sinew, and watched until the sun in his 
descent toward the ocean touched the brow of a certain hill. Thereupon 
they caught him and bound him down with the ropes, and would no doubt 
have kept him there to this day had not a party of Indians perceived the mis- 
chief and killed the foxes with their arrows. They then liberated the sun; 
but he had in the mean time burned a great hole in the ground. You can see 
it to this day. 

It is quite probable that this story refers to some ancient volcanic erup- 
tion or other disturbance. It is the aboriginal way of accounting for a huge 
rent in the hills near the Klamath, which is surrounded by lava, tufa, ete. 


A YUROK’S REVENGE. 


A certain Yurok went down to the sea-coast with his family, and in 
one of his hunting excursions he quarreled with a man of his tribe and 
shot him unto death. The brother of the murdered man, in accordance 
with the custom of the tribe, demanded a ransom or blood-money. He 
asked $60, but he finally offered to compromise the matter upon the receipt 
of 510 in hand paid. The slayer refused to pay him anything whatever, 
and after a fierce wrangle he gathered his family about him and returned 
to his home near Klamath Bluffs saying nothing to any one of the cireum- 
stance. 

Soon afterward the owner of the Klamath Bluffs trading-post observed 
a strange Indian prowling about the vicinity in a manner that excited his 
curiosity. He was always alone, was always fetching quick stealthy 


glances around him, was never separated one moment from his bow 


A YUROK’S REVENGE. 61 


and quiver, and was never visible during daylight hours, coming to the post 
only after nightfall. The Indians always dawdle around a frontier store in 
large numbers by day, but soon after the evening dusk comes on they all 
disappear in their cabins; and it was only when they were all away that 
this strange Indian would enter cautiously, and glance quickly around to 
see that no other Indian was present. Then he would go up to the counter, 
set down his bow within easy clutching distance, and purchase the smallest 
quantity of crackers the trader would sell, and occasionally also as much 
more of tobacco, matches, or some other trifling article. After a few half- 
whispered words, he would slink quietly out and be seen no more until the 
following evening. He never missed an evening, but always made his 
appearance in the same manner, went through the same maneuvers, and 
always bought a half-pound of crackers, never over a pound. The mer- 
chant grew uneasy, but he had learned by bitter experience the folly of 
meddling in Indian feuds, and he said nothing, only watched. Month after 
month passed away, and still this inscrutable Indian continued to come 
every evening, slipped softly into the store, carefully closed the door 
behind him, made his little purchases, then went away. He grew gaunt 
and haggard, and on his drawn cheeks he could now hardly force a smile 
as he greeted the trader; but not one word did he ever breathe of his secret 
purposes. 

He was the avenger of his murdered brother, waiting and watching for 
the life which he had sworn by his god to offer to the horrid Uma. Night 
after night he was lying beside a certain brook where he awaited the slayer. 
Week after week, month after month passed on, until five moons had waxed 
and waned; the shrilling rains and the frosts and the snows of winter came 
and went, and beat upon his shriveled body; the moaning winds shook his 
unshortened locks and whistled through his rotting blanket; the great fern- 
slopes of the mountains faded from green to golden, to wine-color, to russet, 
to tawny, buried their ugliness under the winding-sheet of the snow, then 
lived again in the tender green of spring, and still his wasting eyes glared 
out through the thicket, and still the victim came not. Five months he 
waited. But at last, one morning in the soft early spring, at daybreak, he 
beholds him for whom he is-waiting. He comes down a winding pathway 


62 THE YUROK. 


and descends into the brook to bathe. He lays off his girdle on a ferny 

bank. He stands erect and supple, stretches up his smooth brown arms 

above his head, and all his body quivers with the delight of a fresh morn- 

ing air-bath.- Sitting in his blanket, the avenger of blood peers through 

his leafy screen. A moment ago he was shivering with cold, but all his 

tremor is suddenly stilled. His stiffened fingers grow suddenly lithe as they 

grip the arrow. In his eyes, late so faded and rayless, is now the glitter of 
ferocious hate. Without moving his eyes a moment from the foe, he softly 

couches the arrow. All the strength wasted through months is now in his 

arms again. ‘There is no wavering in his aim. The sweet hope of revenge 

has steadied it to deadly certainty. 'Twanks the bow and slips the arrow, 

smooth and swift through the limber air. The blood-guilty one is smitten - 
low. He lies still beside the brook. The long vigil is ended, and savage 

justice has its rounded dues. 


Through the kindness of Mr. H. H. Bancroft, I was allowed to peruse 
a letter written to himself by Judge J. B. Rosborough, of Yreka, on the 
Northern California Indians. From it I have copied a legend, which I will 
here append, merely premising that the Indian words in it are spelled with 
the English sounds of the vowels. 


LEGEND OF WAPPECKQUENOW. 


He was a giant, inhabited the country about the mouth of the Klamath 
(they localize every tradition), and belonged to a race which preceded the 
Indians. He disobeyed a command of God and was expelled, never to 
return. Next came the Indians from the Northwest and received those 
lands for an inheritance, for till then they had a direct care and communi- 
cation with God. But the Indians in the course of time also violated 
direct commands of the Almighty, among which were at least two rules of 
the Decalogue, when God, being angered, withdrew from all care and inter- 
position in Indian affairs and left then: a God-forsaken people, to the evil 
influences of the seven devils, for each of which they have a myth, viz, 
Omaha, Makalay, Kalicknateck, Wanuswegock, Surgelp, Mapousney, and 
Nequileh. 


LEGEND OF WAPPECKQUENOW. 63 


In the latter they find a veritable and connecting link, that minor devil 
being nothing less than a grizzly. 

Omaha (Uma?) is ever invisible and ever bent on bringing evil, sick- 
ness, and misfortune on them. 

Makalay is shaped and moves like a huge kangaroo, has a long horn 
like the unicorn, moves with the swiftness of the wind, has caused the 
death of many Indians, is sometimes seen by mortals, but usually destroys 
the one who sees him. 

The third in order is a huge bird that sits on the mountain peak and 
broods in silence over his thoughts until hungry, when he will swoop down 
over the ocean and snatch up a large whale and carry it to his mountain 
_throne for a single meal. 

Wanuswegock is a comely giant of immense proportions. This is a 
myth of temptation, beauty, fear at first, then curiosity, then a growing 
interest, then passion, followed by destruction in the end. 


In connection with the story and curse of Wappeckquenow, the Indians 
relate an incident which occurred when the miners first went over to the 
Trinity River. The curse upon Wappeckquenow at the time of his expul- 
sion for disobedience, was that neither he nor his descendants should ever 
return to the happy lands which they had forfeited. On the first appearance 
of miners, with their long beards, and without women, they excited of 
course great interest among the Indians, and much speculation about, their 
origin, their fortunes and objects, and their destination. The prevailing 
opinion was that they were of a fugitive tribe driven away from their native 
seats, and their women taken away from them; and this opinion was con- 
firmed by the fact that they had no women with them and possessed long 


beards—a badge of widowhood among the Indians. Finally white women 
followed the miners; the erection of dwellings, the opening of mines, a 
manifest readiness to fight which did not comport with timid fugitives, and 
other evidences of permanent occupation caused further speculations, until 
finally an old seer of Hoopah Valley solved the question by announcing 
that there was something wrong with the curse-prophecy, and that the 


descendants of Wappeckquenow had come to reclaim their inheritance. 


64 THE YUROK. 


The Supreme Being of the Yurok mythology is called Gard; he created 
all things, and gave them their language, and now lives in the mountains. 
Any one who will for the space of ten or fifteen days eat only acorn-soup 
and think only of him, will have good fortune and get rich, and when he 
goes out hunting will find a white deer—the highest earthly object of desire 
to the Yurok. 


CHAPTER VI. 
THE TOL’-O-WA. 


In Del Norte County there are three tribes or bands of Indians who 
speak the same language, and have the same customs, and yet are often 
arrayed in hostility one against the other. The Hé-nag-gi live along Smith 
River, the Tol’-o-wa on the Lagoon, and ,the Ta-ta-ten’ around Crescent 
City. As the Tolowa are the principal band, they may stand for all. 

The language of these three tribes is more nearly related to the Hupa 
than to any other, as will be shown in a subsequent chapter. Indeed the 
Tolowa resemble the Hupa in character, being a bold and masterly race, 
haughty and aggressive. ‘They have always been a terror to the Yurok of 
the Lower Klamath, and in old times they often marched down the coast, 
through the broad belt of redwoods, then over the fern-grown hills, on the 
slope of which, at the mouth of the Klamath, is the Yurok village of Rikwa, 
and upon this they would swoop down, sweeping everything before them, 
and carry away women and children into captivity. The cold blood in 
which they made these marauding raids merely to raise revenue from the 
.ransom of the captives, is a great stain on their valor, and a remarkable 
instance of their otherwise notable rapacity. 

When I was in Crescent City the Tolowa and the Tataten were at war, 
in consequence of the latter having perpetrated some wanton outrage on 
the former. The Tataten, being only a wretched remnant of thirty or forty 
souls, had fled with terror into Crescent City, and were encamped on the 
broad beach between the town and the ocean, among the enormous drift- 
logs, where they had extemporized for themselves some huts to which sea 
and shore had contributed about equally. By a pleasant fiction of speech, 
they declared themselves to be ‘‘on the war-path”, which is to say, Ta- 


kho-kol’-li, a squalid and tatterdemalion chief, knowing he was perfectly 


65 
ay 40 Co) 


66 THE TOLOWA. 


safe under the protection of the whites, would jump up on a huge log, 
round out his flat breast and beat the same with extreme defiance in sight 
of one of his enemies. 

A few sneaking curs prowled about; a few rows of flags were spread 
to dry, for the manufacture of mats; a little smoke oozed out through the 
superabounding crevices of the crazy driftwood huts; while around lay 
the disorderly and battered riches of the sea—binnacles of shipwrecked 
vessels, boxes, bits of oakum, cordage, splinters of spars, kelp, seaweed, 
those beautiful star-marked shells of the Crescent City beach, ete. Within, 
amid a cluster of baskets, dogs, mats, baskets of saldl-berries, and billets of 
wood, squatted a few broad-faced squaws, of an almost African blackness, 
with their stiff, harsh hair cut loav on their foreheads, blinking in the smoke, 
and weaving baskets, or shelling acorns, in that quiet, dogged way they have 
in the presence of an American, without ever deigning him a glance. 

The Tolowa are slightly taller than this melancholy remnant about 
Crescent City, with more sinew and less adipose, their cheeks a little more 
drawn and longer, and their noses a trifle higher, but they are about as dark 
as their kinsmen. The Tataten appear to have had their general stature 
shortened by losing the tallest and finest fellows among them, who were 
picked off on account of their former rashnéss in indulging in an occasional 
brush with the Americans. 

These three bands have the coast partitioned off between them, and the 
boundaries accurately marked by natural objects, such as bowlders, head- 
lands, ete. Each chief or head-man inherits a portion in behalf of his 
band—for the coast is owned in common, not in severalty—and whatever 
of jetsam or flotsam is cast upon it by the ocean is his by indefeasible right. 
Any attempt on the part of a neighboring band to appropriate any part of 
the treasures yielded them by Neptune and the Nereids, even to a piece 
of putrescent whale-blubber, is strenuously resisted, and leads to bloody 
contentions. Curious and many are the stores which they gather from the 
sea, from a figure-head of a Cleopatra or the spar-deck of a Spanish galleon, 
to a horse-mussel or a star-fish. 

Probably there are no other Indians in California so avaricious as those 


of Del Norte County. Money makes the chief among them, and he is en- 


WHO IS CHIEF—DANCES. 67 


titled to that honor who possesses the most al’-li-ko-chik. No matter how 
high may be the intellectual and moral worthiness of the reigning chief, let 
the lowest vagabond of the tribe win his money from him in a game of 
“suessing the sticks” (in these days, ina game of cards), and retain the 
same a certain number of days, and he practically succeeds to the chieftain- 
ship, such as it is. [ven a child is not named for life untilit has grown old 
enough to assert its name-worthiness by winning or otherwise acquiring 
money. An old Indian often accumulates great store of shell-money, which 
he hoards up with a miserliness equal to anything recorded of his pale 
brethren ; and when lying on his death-bed he makes a nuncupative will, 
and solemnly enjoins upon his relatives to see that his riches are divided 
according to his bequest. Takhokolli, the tatterdemalion chief of the 
Tataten, refused even to count ten for me in his language unless I paid him 
money therefor. 

There are numerous dances observed among them, chiefly on occasions 
of rejoicing. For instance, when a whale is stranded on the beach they 
celebrate the whale dance. No matter how nasty may be the blubber, they 
collect around the mighty brute and gorge themselves with it; then, joining 
hands they dance in a circle around the odious carcass, with chantings and 
glad shouts and lively antics. Pretty much the same is the elk dance, 
which is held when they have been so fortunate as to entrap one of those 
unwieldy animals, and the white-deer dance. Then there is the salmon 
dance, which is more especially observed by the Henaggi on Smith River. 
In a war dance they paint themselves with barbaric gorgeousness, decorate 
themselves very much after the fashion of the Karok, seize their bows and 
arrows, chant, whoop, leap, pirouette, and whirl in a curious manner on one 
foot, brandish their weapons with terrific yells in the direction of their 
enemies, ete. 

Finally, there is the priestess dance, which is celebrated upon the occa- 
sion of the consecration of a woman to the priesthood. This is a rigorous 
ordeal to the candidate for sacerdotal honors. She is first placed on the 
ground, in the middle of a cabin, and closely covered from view. Then 
the dancers, men and women, form in a circle around her, decked out in their 
gala-dress, and dance and chant those hoarse, monotonous rattles of theirs 


68 THE TOLOWA. 


all night, while marching around. This is continued for nine nights in sue- 
cession, and during all this period she is allowed to partake of nothing 
except water. During the day-time the dance is intermitted, but the woman 
is straitly guarded throughout the whole period of the consecration, lest 
the flesh should prevail over the spirit, and her ravenous hunger should 
cause her to profane the ceremony and invoke the wrath of the spirits by 
secretly eating. As they have no tangible forms of worship, this priestess 
is only really a shaman, corresponding nearly to the female barking- 
doctor of the Karok. She is supposed to have communication with the 
devil, and she alone is potent over cases of witchcraft and witch-poisoning. 

The Tolowa share in the superstitious reverence for the memory of the 
dead which is common to the Northern California tribes. When I asked 


’, “mother”, 


the chief, Takhokolli, to tell me the Indian words for ‘father’ 
and certain others similar, he shook his head mournfully and said, ‘All 
dead, all dead; no good”: They are forbidden to mention the names of 
the dead, as it is a deadly insult to the relatives; and this poor aboriginal 
could not distinguish between the proper names and the substantives which 
denote those relations. 

Heaven, according to the Tolowa, is situated just behind the sun. Cap- 
tain Dick, an old pioneer of Del Norte County, and intimately acquainted 
with the Indian habits, thinks they worship the sun; but he mentioned no 
more satisfying proofs of it than the fact that during certain of their dances, 
incantations over the sick, and various other solemn ceremonials, they fre- 
quently cast their eyes toward the sun. This is the happiness in store for 
the good, while the bad will, in another world, cold and dark, be condemned 
to be chased by the devil forever and ever. 

This belief in the location of heaven just behind the sun is a very 
natural outgrowth of their climate. Amid those chilling, dank, leaden fogs, 
which lazily swing and swash all summer on the northern coast, cold as ice, 
or sullenly brood motionless all day and all night for a week, dimming the 
sun’s eye to a sickly glare, or shutting him out totally, so that the people 
get not one hour’s glimpse of his face, until the very blood and the marrow 
of the bones are chilled, it is as natural for the Indians to conceive of the 


highest possible human happiness to be the privilege of basking forever in 
g PI } g g 


= a 


Figure 5.—Tolowa man and wife, dressed for White Deer Dance. 


: ba ae “ 
« , : ts - : > 
4 - clan ig beta ees tan site 
5 pote Dao! 2 ee A. - Oe ee my 
: a 7 : . | 
J Pe aye 


A FINE CANOB—THE WAGEH. 69 


his warm soft rays as that the tribes in the arid and sweltering valley of the 
Sacramento should dream of bliss as being far toward the west, hard by the 
coast, where they might lave and splash in the cool brine. 

The Henaggi deserve special mention on account of the handsome 
canoes which they fashion out of redwood. I saw one on Humboldt Bay, 
which had been launched by them on Smith River, and which had there- 
fore demonstrated its sea-worthiness by a voyage of over a hundred miles. 
It was forty-two feet long and eight feet four inches wide, and capable of 
carrying twenty-four men or five tons of freight. It was a “thing of beauty”, 
sitting plumb and lightly on the sea, smoothly polished, and so symmetrical 
that a pound’s weight on either side would throw it slightly out of trim. 
Twenty-four tall, swarthy boatmen, naked except around the loins, stand- 
ing erect in it, as their habit is, and with their narrow paddles measuring 
off the blue waters with long, even sweeps, must have been a fine spectacle. 

The Del Norte tribes have about the same implements and range of 
food as the Yurok. In autumn they consume very large quantities of 
huckleberries, salal-berries, salmon-berries, ete., which grow in abundance 
on the coast. 

In Dana’s American Journal of Science and Arts, July, 1873, A. W. 
Chase gives the following account of the origin of the word ‘ Wogie” (pro- 
nounced “Wageh” by the California tribes), as related to him by the 
Chetkos, of Oregon: 

“The Chetkos say that many seasons ago their ancestors came in 
canoes from the far north, and landed at the river’s mouth. They found 
two tribes in possession, one a warlike race, resembling themselves; these 
they soon conquered and exterminated. The other was a diminutive people, 
of an exceedingly mild disposition, and white. These called themselves, or 
were called by the new-comers, ‘Wogies’. They were skillful in the manu- 
facture of baskets, robes, and canoes, and had many methods of taking 
game and fish unknown to the invaders. Refusing to fight, the Wogies 
were made slaves of, and kept at work to provide food and shelter and 
articles of use for the more warlike race, who waxed very fat and lazy. 
One night, however, after a grand feast, the Wogies packed up and fled, 
and were never more seen. When the first white men appeared, the 


70 THE TOLOWA. 


Chetkos supposed that they were the Wogies returned. They soon found 
out their mistake however, but retained among themselves the appellation 
for the white men, who are known as Wogies by all the coast tribes in the 


vicinity.” 


For the following legend I am indebted to C. J. Barclay. It was 
related to him at Crescent City, in 1860, by a daughter of the oldest 


woman then living of the Smith River tribe: 


LEGEND OF THE FLOOD. 


At one time there came a great rain: It lasted a long time and the 
water kept rising till all the valleys were submerged, and the Indians (who 
were very populous at that time) retired to the high land. As the water 
rose, covering their retreat, they were swept away and drowned. ‘There 
was one pair however who were more successful. "They reached the 
highest peak in the country and were saved. They subsisted on fish— 
cooking them by placing them under their arms. They had no fire and 
could not get any, as everything was water-soaked to such an extent that 
no fire could be produced. At length the water began to subside and con- 
tinued to do so till it returned to its former level, and from that forlorn hope 
are all the Indians of the present day descended, as also all the game, 
insects, ete. As the Indians died, their spirits took the forms of deer, elk, 
bear, insects, snakes, etc., as the fancy of the departed prompted. By those 
means the earth became again peopled by the same kind as formerly 
existed; but the Indians still had no fire, and they looked with envious 
‘eyes on the moon as having fire while they had none. The Spider Indians 
formed a plan, having secured the co-operation of the Snake Indians, to 
obtain fire from the moon. In pursuance of their idea the Spiders wove a 
gossamer balloon, and started on their perilous journey, leaving a rope 
fastened to the earth paying out as they went. In course of time they 
reached their destination, but the Moon Indians looked on them with suspi- 
cion, divining their errand. The Spiders however succeeded in convincing 


them that their only object was to gamble. At that the Moon Indians were 


o 
t=) 
4 O 
ZS 


much pleased, proposing to start the game forthwith. While thus engaged 


sitting by the fire a Snake Indian arrived, haying climbed the rope, and 


LEGEND OF THE FLOOD. Tall 


darted through the fire, making good his escape before the Moon Indians 
had recovered from their surprise. On his arrival on earth it became 
incumbent on him to travel over every rock, stick, and tree; everything he 
touched from that time forth contained fire, and the hearts of the Indians 
were glad. The Spiders were not so fortunate; they were kept as pris- 
oners for a long time, but finaily released. They thought the appearance 
of the world much improved as it again glowed brightly as before the flood, 
and gave them light. The Spiders returned to the earth expecting to be 
received as benefactors of their race ; but they were doomed to disappoint- 
ment, for on their arrival they were immediately put to death, for fear the 
Moon Indians might want revenge (probably as a peace-offering). As the 
fire has remained constant ever since, the Snake Indians congratulate them- 
selves on their success. 


CHAPTER: VIL: 
THE UU-PA. 


Hoopa Valley, on the Lower Trinity, is the home of this tribe. Next 
after the Karok they are the finest race in all that region, and they even 
excel them in their statecraft, and in the singular influence, or perhaps 
brute force, which they exercise over the vicinal tribes. They are the 
Romans of Northern California im their valor and their wide-reaching 
dominions; they are the French in the extended diffusion of their language. 

They hold in a state of semi-vassalage (I speak always of aboriginal 
acts) most of the tribes around them, except their two powerful neighbors 
on the Klamath, exacting from them annual tribute in the shape of peltry 
and shell-money, and they compel all their tributaries to this day, to the 
number of about a half-dozen, to speak Hupaé in communication with them. 
Although they originally occupied only about twenty miles of the Lower 
Trinity, their authority was eventually acknowledged about sixty miles 
along that stream, on South Fork, on New River, on Redwood Creek, on a 
good portion of Mad River and Van Dusen’s Fork; and there is good reason 
to believe that their name was scarcely less dreaded on Lower Kel River, 
if they did not actually saddle the tribes of that valley with their idiom. 

Although most of their petty tributaries had their own tongues origin- 
ally, so vigorously were they put to school in the language of their masters 
that most of their vocabularies were sapped and reduced to bald categories 
of names. They had the dry bones of substantives, but the flesh and blood 
of verbs were sucked out of them by the Hupaé. A Mr. White, a pioneer 
well acquainted with the Chi-mal’-a-kwe, who once had an entirely distinet 
tongue, told me that before they became extinct they scarcely employed a 
verb which was not Hupa. In the Hupa reservation, in the summer of 


1871, the Hupa constituted not much more than a half of the occupants, 


72 


THEIR LANGUAGE—CLANS. ves) 


yet the Hupa was not only the French of the reservation, the idiom of 
diplomacy and of intercourse between tribes, but it was also in general use 
within each rancheria. I tried in vain to get the numerals of certain obscure 
remnants of tribes; they persisted in giving me the Hup4, and in fact they 
seemed to know no other. 

They remind one somewhat of the Mussulmans, who are forbidden by 
the Koran to learn any foreign tongue except Arabic. As the Sultans for 
four centuries had no interpreters save the versatile Greeks of the Phanari- 
otic quarter of Constantinople, so among the tribes surrounding the Hupa I 
found many Indians speaking three, four, five, or more languages, always 
including Hupa, and generally English. Yet I do not think this was due 
to any particular intellectual superiority or brilliance on the part of the 
Hupa, so much as to their physical force. 

Notwithstanding the Hupa were so powerful in their foreign relations, 
they were divided into many clans or towns, and these were often arrayed 
in deadly hostility. These clans were named as follows: Hos’-ler, Mi-til’-ti, 
Tish-tan’-a-tan, Wang’-kat, Chail’-kut-kai-tuh, Mis’-kut, Chan-ta-kdé-da, Hiin- 
sa-tung, Wis’-so-man-chuh, Mis-ke-toi-i-tok, Hass-lin’-tung. The Hupa 
owned the Trinity from its mouth up to Burnt Ranch, which is a little above 
the mouth of New River; but that part of it between the mouth of South 
Fork and Burnt Ranch they occupied only in summer. It is a region rich 
in acorns and manzanita-berries, and they allowed the Chim-a-ri-ko to 
gather these products from it after they had helped themselves. Here too 
on this quasi-neutral ground, they met the latter tribe in summer for barter, 
and for the annual collection of tribute. 

They were not involved in so many wars with the Americans as were 
some of the brave but foolhardy tribes farther up the river. One reason 
was that the Americans did not prosecute mining on the Lower Trinity to 
the same extent that they did on New River and the Middle and Upper 
Trinity ; hence the salmon-fishing of the Hupa was not so much interrupted 
by muddy water—a fruitful source of trouble in early days—nor did they 
themselves come so much in contact with the miners as did those tribes far- 
ther up the river. 

Their primitive dress, implements, and houses were almost precisely 


74 THE HUPA. 


like those of the Klamath River Indians. Another style of lodge, very sel- 
dom seen, was as follows: A circular cellar three or fow feet deep and 
twelve feet wide was dug, and the side walled up with stone. Around this 
cellar at a distance of a few feet from the edge of it was erected a stone 
wall on the surface of the earth. On this wall they leaned up poles, pun- 
cheons, and broad sheets of redwood bark, covering the cellar with a coni- 
‘al shaped inclosure. Sometimes this stone wall instead of being on the 
inside of the wigwam supporting the poles, was on the outside, around the 
ends of the poles, and serving to steady them. Shiftless Indians neglected 
to wall up the cellar with either stone or wood, leaving only a bank of earth. 
In the center of the cellar is a five-sided fire-pit walled with stone, as in the 
common square cabin. This cellar is both dining-room and dormitory; a 
man lying with his head to the wall has his feet in comfortable position for 
toasting before the fire. Under his head or neck is a wooden pillow, a little 
rounded out on top, something like that described by travellers among the 
Japanese. 

Politically the Hupa are fatally democratic, like all their neighbors. 
There is no head chief even for war. When several villages are met 
together for a dance there is one in authority over all, who may be called 
the master of ceremonies. With the California Indians the management of 
a dance is of more importance than the management of a war. 

It is difficult to understand how a war can be conducted without a 
central chief in command until we remember that their wars were only 
raids which might be all over in a day, and certainly did not extend 
beyond aweek. Consequently every man fought in such manner as seemed 
good in his own eyes, taking care only to keep with the main body of the 
warriors. No scalps were taken; the heads of the slain enemies were cut 
off and left on the field. Spies were often employed to visit the enemy’s 
camp to ferret out their plans and report the same. They were paid high 
wages for this dangerous service, sometimes as much as ten strings of dél2- 
kochik, equal to $100, which was contributed by the leading men. 

They have well-established laws, or rather usages, as to riparian rights, 
rights to hunting, fishing, and nutting grounds, laws of murder, injury, and 


c 


insulting words, ete. For instance, if two Hupa have a quarrel and it is 


LS ———————— 


Figure 6.—Hu’-pé Woman. 


Mes! pa a wf : Be se mini 
» ooo : Qa %y © ¢yi ry . . - - mers 
7 : at Peale « : ‘ = i 1 .. 


: es ay svehalee 
za 
; Ps oe hoe aL. ae 
, 4 . > Fl Sito 
y 
ve o 
= : ? 
® 
3 
i ‘ 4 
, e “4 
| . | 
= an 


QUARRELS—LAWS—BASTARDS. 75 


not settled on the spot, they refuse to speak to each other; but if after 
awhile one desires to open friendly relations, he offers to pay the other 
man a certain amount of shell-money. If this offer is accepted they ex- 
change moneys, not necessarily in equal amounts, and perfect friendship is 
‘restored. These feuds are sometimes of larger dimensions, including whole 
villages. When I was on the reservation I tried in vain to hire a member 
of the Hosler village to accompany me to the Tishtanatan village; the 
two villages were at enmity. 

Murder is generally compounded for by the payment of shell-money. 
Judge Rosborough states that payment is not demanded until the first full 
moon after the murder. Then the demand is presented by a third party. 
If the money is paid at once the affair is amicably settled and is never 
alluded to again. 

There is a singular punishment for adultery when committed by a 
Benedick. One of his eyes is pricked so that the ball gradually wastes 
away by extravasation. ‘The Hupa appear to be ashamed of this nowadays, 
and I never found but one of them who would admit it. All the rest 
explained the large number of one-eyed men in the tribe by saying that 
they lost their eyes when children by carelessness in shooting arrows at each 
other by way of youthful practice. On the testimony of this one Indian 
and of two or three white men who have lived among them, I have ven- 
tured to state the above custom as a fact. 

The wife is never punished for adultery except by the husband. The 
woman seems to be regarded as not responsible for her misdeeds, as the 
southern slaves used to be. 

They have the same shell aristocracy as the Karok, the amount paid 
for the wife determining her rank in society. 

Notwithstanding their gross immorality, the lot of a bastard is a hard 
one. He is called kin’-ai-kil, which the Indians translate ‘‘slave”, but which 
might perhaps better be rendered “ward”. The unhappy mother of a bastard 
has not even the consolation left to Hester Prynne, whose child remained 
her own. As soon as it is old enough it is taken from her, and becomes 
the property of some one of her male relatives. Though not condemned 
to absolute slavery, the kinaikil has no privileges with the family. All his 


76 THE HUPA. 


earnings go to his patrons. He cannot marry any one other than a kinaikil. 
He is subject to abuse and contumely. The only privilege he is entitled to 
is that he may have his earnings or winnings at play, if he chooses, placed 
to his credit, and when they amount to $15 or $20 he may go free. Some- 
times he has to accumulate $50 before he can go free. He also has the 
option of remaining a kinaikil for life. He may marry a woman of the 
same condition, and their children will be kinaikil after them. 

Hupa allikochik is vated a little differently from the Karok. The stand- 
ard of measurement is a string of five shells. Nearly every man has ten 
lines tattooed across the inside of his left arm about half way between the 
wrist and the elbow; and in measuring shell-money he takes the string in 
his right hand, draws one end over his left thumb-nail, and if the other end 
reaches to the uppermost of the tattoo-lines, the five shells are worth $25 
in gold or $5 a shell. Of course it is only one in ten thousand that is long 
enough to reach this high value. The longest ones usually seen are worth 
about $2; that is, $10 to the string. Single shells are also measured on the 
creases on the inside of the left middle finger, a $5 shell being one which 
will reach between the two extreme creases. No shell is treated as money 
at all unless it is long enough to rate at 25 cents. Below that it degenerates 
into ‘““squaw-money”, and goes to form part of a woman’s necklace. Real 
money is ornamented with little scratches or carvings, and with very narrow 
strips of thin, fine snake-skin wrapped spirally around the shells; and some- 
times a tiny tuft of scarlet woodpecker’s down is pasted on the base of the 
shell. 

The Hupa language is worthy of the people who speak it—sonorous 
and strong in utterance, of a martial terseness and simplicity of construc- 
tion. Of the copiousness of its vocabulary a single example will suffice, 
viz, the words denoting some of the stages of human life—mich-é-i-teh, 
kil-c-akh-hutch (kil'-la-hutch), an-chil'-chwil (kon-chwil -chwil), ho-es-teh, hwa- 
at'-ho-len, ki-iing-whe-uh (ki-whin), which denote, respectively, “baby”, “boy- 
baby”, “youth or young man”, “man”, ‘married man” (wife-man), ‘old 
man”. It has the Turanian feature of agglutination; that is, among other 
things, the pronoun is glued directly to the noun to form a declension. The 


possessive case is formed by placing the two words in close juxtaposition, 


Figure 7.—Hu’-pa mush-paddle, pillow, and money-purses, spoons and wedge of elkhorn. 


ere “Re are 
Lie 4 ney “ee ht 
J 1¢ | a Loe wih, 7 ah re. _ an ~ 

OR Sa kB Palys aid ‘epcral iol gon 3 ate 


= 


‘ one Me _ a “i o? vw Tie Ly Pte 


La: 
2 
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‘ 
i y 
2 
Hy - > 
— 
: 
‘ “1 7 
- 
_ * 
“ - 
5 = Af 


LANGUAGE—MEASURE OF TIME. OU 


the governing word being postpositive. The verb often presents different 
root-forms in the different tenses. 

As the Hupa may be called the Romans of California, so is their lan- 
guage the Latin of Indian tongues—the idiom of camps—rude, strong, and 
laconic. Let a grave and decorous Indian declaim it in a set oration, and 
every word comes out like the thud of a battering-ram. Take the words 
for “devil” and “death”—words of terrible import—thi-toan’-chwa and chi- 
chwit, and note the robust strength with which they can be uttered. What 
a grand roll of drums in that long word kon-chwil'-chwil! 

Doubtless the reader has observed that the life-periods above men- 
tioned are not very accurately defined. They take no account of the lapse 
of time, and consider it a ridiculous superfluity to keep the reckoning of 
their ages. “Snows”, ‘“‘moons”, and “sleeps” answer to years, months, and 
days. ‘They guess at their ages by consulting their teeth, like a jockey at 
Tattersall’s. A story is told of a superannuated squaw who had buried 
two or three husbands—ommnes composuit—and yet was garrulously talking 
of remarrying. Some of her friends laughed at her immoderately for enter- 
taining such a silly conceit, whereupon the old crone replied stoutly, show- 
ing her ivories, and tapping them with her finger, ‘See, I have good teeth 
yet!” A grim suggestion, truly, when taken in connection with possible 
connubial infelicities in the future! 


CHAPTER VIII. 
THE HUPA, CONTINUED. 


Among the dances which they observe is the dance of friendship 
(hé-na-weh), which is an act of welcome and hospitality extended to tribes 
with whom they are on cartel. They, the Karok, the Yurok, and some 
others, recognize each other as equals, and send deputations to each other’s 
dances. Before this is to be held, two women go up on the mountain to 
the cairn on the summit which marks the boundary between them and their 
neighbors, split some fine fagots and make a fire by the cairn, which they 
keep up all day. At night deputations from the visiting tribes come up, 
and are met here by the Hupa, and all dance around the fire; then with 
torches and singing they march together down into the valley. 

The doctor dance (chilkh'-tal) is celebrated upon the initiation of a 
shaman or medicine-man into the mysteries of his art. 

Then there is the dance for luck, or the white-deer dance, in autumn, 
wherein only men participate. It is wonderful what a charm a white or 
black deer-skin possesses for these Indians, and it seems to be considered 
just as efficacious and of as happy auspice if bought from a white man as 
if killed by the Indian himself. They regard the owner of one as especially 
favored of the spirits, just as some superstitious people believe him very 
lucky who finds a four-leafed clover, or something of that sort. A chief 
whom I saw on the reservation had three which had been handed down so 
long as family heirlooms that he did not know when they were acquired. 
The possession of them had exalted him to such a pitch that no person 
crossing the river with him in a canoe could possibly be drowned, and one 


“all the same as God”! 


or two more added to the store would make him 
Whenever a white deer is killed it is skinned with the utmost care, every 
part is preserved, hoofs, ears, ete.; the head and neck are stuffed, and a 


narrow strip of red woodpecker’s down is sewed on the tips of its long pen- 
78 


WHITE DEER—SPLENDID HEAD-DRESS. 79 


dulous ears, in a circle around its eyes, and on the lower end of a piece which 
hangs down four or five inches from the mouth, representing the tongue. 
In the autumnal dance mentioned above, these are paraded with great 
pride, rendering their possessors illustrious in the eyes of all men. No 
Indian will part with a white deer-skin on any consideration. I offered 
several of them $100 in gold coin for one, but they simply laughed at me. 
There are other articles paraded and worn in this and other ceremonial dances 
which they will on no account part with, at least to an American, though 
they sometimes manufacture them to order for one another. One of these 
is the flake or knife of obsidian or jasper. I have seen several which 
were fifteen inches or more in length and about two and a half inches 
wide in the widest part. Pieces as large as these are carried: aloft in the 
hand in the dance, wrapped with skin or cloth to prevent the rough 
edges from lacerating the hand, but the smaller ones are mounted on 
wooden handles and glued fast. The large ones cannot be purchased at 
any price, but I procured some about six inches long at $2.50 apiece. 
These are not properly “knives”, but jewelry for sacred purposes, passing 
current also as money. Another thing is a ferocious-looking head-band 
made of the tail of a big gray wolf. Still another is the gorgeous head- 
dress which is-worn in the dance described below. It consists of a 
piece of almost snow-white buckskin, about three feet long and seven 
or eight inches wide, blunt-pointed at the ends, richly and brilliantly cov- 
ered with scarlet woodpecker’s down sewed on in broad bands and zig- 
zag stripes, sometimes intermingled with green down from the same bird. 
I had almost closed a bargain with an old Indian after much persuasion 
to pay him $60 gold for an inferior one of these, but in consulting with his 
family he encountered such determined opposition that he withdrew from his 
agreement. They held it sacrilegious to sell it. 

The greatest Hupa festival is the dance of peace, the celebration of 
which, like the closing of the Temple of Janus, signifies that the tribe are 
at peace with all their neighbors. I will give first the legend on which it 
is founded, merely premising that it was related to me by a white man, and 
that the Indians say it is authentic, only the name ‘‘ Gard” does not prop- 
erly belong to the Hupaé mythology, being of Yurok origin. 


80 [THE HUPA. 


LEGEND OF GARD. 


A great many snows ago, according to the traditions of the ancients, 
there lived a young Hup& whose name was Gard. Wide as the eagles fly 
was he known for his love of peace. He loved the paths of honesty and 
clean was his heart. His words were not crooked or double. He went 
everywhere teaching the people the excellent beauty of meekness. He 
said to them: ‘Love peace, and eschew war and the shedding of blood. 
Put away from you all wrath and unseemly jangling and bitterness of 
speech. Dwell together in the singleness of love. Let all your hearts be 
one heart. So shall ye prosper greatly, and the Great One Above shall 
build you up like a rock on the mountains. The forests shall yield you 
abundance of game and of rich nutty seeds and acorns. The red-fleshed 
salmon shall never fail in the river. Ye shall rest in your wigwams in great 
joy, and your children shall run in and out like the young rabbits of the 
field for number”. And the fame of Gard went out through all that land. 
Gray-headed men came many days’ journey to sit at his feet. 

Now it chanced on a time that the young man Gard was absent from 
his wigwam many days. His brother was grievously distressed on account 
of him. At first he said to himself: ‘‘ He is teaching the people, and tar- 
ries”. But when many days came and went, and still Gard was nowhere 
seen his heart died within him. He assembled together a great company 
of braves. He said to them: ‘Surely a wild beast has devoured him, for 
no man would lay violent hands on one so gentle”. They sallied forth 
into the forest, sorrowing, to search for Gard. Day after day they beat up 
and down the mountains. They struggled through the tangled chaparral. 
They shouted in the gloomy canons. Holding their hands to their ears 
they listened with bated breath. No sound came back to them but the 
lonely echo of their own voices, buffeted, faint, and broken among the 
mountains. One by one they abandoned the search. They returned to 
their homes in the valley. But still the brother wandered on, and as he 
went through the forest he exclaimed aloud: “O, Gard! O, brother! if you 
are indeed in the land of sprits, then speak to me at least one word with 
the voice of the wind that I may know it for a certainty, and therewith be 


content”. 


LEGEND OF GARD. 8] 


. As he wandered aimless, at last all his companions forsook him. He 
roamed alone in the mountains, and his heart was dead. 

Then it fell out, on a day, that Gard suddenly appeared to him. He 
came, as it were, out of the naked hillside, or as if by dropping from the 
sky, so sudden was the apparition. The brother of Gard stood dumb and 
still before him. He gazed upon him as upon one risen from the dead, 
and his heart was frozen. Gard said: ‘“ Listen! I have been in the land 
of spirits. I have beheld the Great Man Above. I have come back to the 
earth to bring a message to the Hupa, then I return up to the land of souls. 
The Great Man has sent me to tell the Hupa that they must dwell in 
concord with one another and the neighboring tribes. Put away from you 
all thoughts of vengeance. Wash your hearts clean. Redden your arrows 
no more in your brother’s blood. Then the Great Man will make you to 
increase greatly in this land. Ye must not only hold back your arms from 
warring and your hands from blood-guiltiness, but ye must wash your hearts 
as with water. When ye hunger no more for blood, and thirst no more 
for your enemy’s soul, when hatred and vengeance lurk no more in your 
hearts, ye shall observe a great dance. Ye shall keep the dance of peace 
which the Great Man has appointed. When ye observe it, ye shall know 
by a sign if ye are clean in your hearts. There shall be a sign of smoke 
ascending. Lut if in your hearts there is yet a corner full of hatred, that 
ye have not washed away, there shall be no sign. If in your secret minds 
ye still study vengeance, it is only a mockery that ye enact, and there shall 
be no smoke ascending ”. 

Having uttered these words, Gard was suddenly wrapped in a thick 
cloud of smoke, and the cloud floated up into the land of spirits. 


The reservation agent cherished this as a heathen parallel and 
corroboration of the story of Christ; but it is a genuine aboriginal 
legend. At any rate, they celebrate the dance of peace which this Gard 
authorized. Jor nearly twenty years it remained in abeyance, because 
during most of that period their temple of Janus had been open, as they 
were engaged in many wars, either with the whites or with neighboring 


tribes. . But in the spring of 1871 the old chiefs revived it lest the younger 
GEnke 


2 THE HUPA. 


ones should forget the fashion thereof, there being then profound peace— 
the peace of a reservation— solitudinem faciunt, pacem appellant. This dance 
is performed as follows: First they construct a semicircular wooden railing 
or row of palisades, inside of which the performers take their stations. 
These consist of two maidens, who seem to be priestesses, and about 
twenty-five men, all of them arrayed in all their glory—the maidens in 
fur chemises, with strings of glittering shells around their necks and sus- 
pended in various ways from their shoulders; the men in tasseled deer- 
skin robes, and broad coronets or headbands of the same material, spangled 
with the scarlet scalps of woodpeckers, to the value of scores of dollars 
on each headband. A fire is built on the ground in the center of the semi- 
circle, and the men and maids then take their places, confronted by two, 
three, sometimes four or five hundred spectators. A slow and solemn chant 
is begun in that weird monotone peculiar to the Indians, in which all the 
performers join. The exercise is not properly a dance, but rather resembles 
the strange maneuvers of the howling dervishes of Turkey. They stretch 
out their arms and brandish them in the air; they sway their bodies back- 
ward and forward; they drop suddenly almost into a squatting posture, 
then as quickly rise again; and at a certain turn of the ceremony all the 
men drop every article of clothing and stand before the audience perfectly 
nude. The maidens however conduct, themselves with modesty through- 
out. All this time the chant croons on in a solemn monotony, alternating 
with brief intervals of profound silence. 

By all these multiplied and rapid genuflections, and this strange infec- 
tious chanting, they gradually work themselves into a fanatic frenzy, almost 
equaling, that of the dervishes, and a reeking perspiration, though they 
generally keep their places. This continues a matter of two hours, and is 
renewed day by day until they are assured of the favor of the Great One 
Above by seeing Gard ascend from the ground in the form of a smoke. 

On this occasion the dance was held on the reservation, but an old 
man was stationed on the hill-side near the spot where Gard revealed him- 
self to his brother, to watch for the rising of the smoke. Day after day, 
week after week, he took up his vigil on the sacred lookout and watched, 
while the weird, wild droning of the incantation came up to him from the 


STORY OF NISH-FANG. 83 


valley below; but still the smoke rose not until four weeks had elapsed. 
Then one day he saw it curling up at last! Great was the joy of the 
Hupa that they had found favor in the eyes of the Great Man; but the 
dance was prolonged yet two weeks more, such is the patience of their 
fanaticism and credulity. 

This and the dance of propitiation of the Karok are genuine aborig- 
inal customs; and it seems scarcely necessary to remark that they indicate, 
on the part of the leading Indians at least, a consciousness of a Supreme 
Being who holds them accountable for their actions, and whom they think 
to appease by fasting and expiatory dances. No Indian would fast until 
he is a living skeleton (as Americans testify that the Karok do) merely to 
dupe the populace and wheedle them out of their money. 

The Hupa bury their dead in a recumbent posture, and mourn for 
them in the usual savage manner. They have the same superstitious ven- 
eration for their memory as the Karok, and the same repugnance toward 
allowing any one to view their graves. Most of the valuables are buried 
in the grave with the deceased. 


STORY OF NISH-FANG. 


Once there was a Hup& maiden named Nish-Fang, who had left the 
home of her forefathers and was sojourning with a white family on Mad 
River. When that mysterious and momentous occurrence first took place 
which announced her arrival to the estate of womanhood, she earnestly 
yearned to return to her native valley in order that she might be duly 
ushered into the sisterhood of women by the time-honored and consecrating 
ritual of the puberty dance. Without this sacred observance she would 
be an outcast, a pariah dishonored and despised of her tribe. First it was 
necessary that she should fast for the space of nine days. Three days she 
fasted therefore, before setting out on her journey, and on the morning of 
the fourth she started homeward, accompanied by a bevy of her young 
companions, Hupa maidens.. It was a long and weary journey that lay 
before them; over two rugged mountain-chains, across deep and precipi- 
tous valleys, through wild, lonesome forests. 

Already weak and faint from her three days nearly total abstinence, 


84 THE HUPA. 


Nish-Fang set out to ascend the first mountain. No man might behold her 
countenance during those nine days, and as she journeyed she buried 
her face in her hands. Wearily she toiled up the great steep, along the 
rugged and devious trail, often sitting down to rest. When she became 
so exhausted that she could no longer hold up her arms, her young com- 
panions bore them up, lest some man should behold her face and be stricken 
with sudden death. By slow stages they struggled on among the gigantic 
redwood roots where the sure-footed mules had trodden out steps knee- 
deep; through vast, silent forests, where no living thing was visible save 
the enormous leather-colored trunks of the redwoods, heaving their majestic 
crowns against the sky, shutting out the sunlight; then down into deep 
and narrow canons where the overshadowing foliage turned the daylight 
into darkness, where the owl gibbered at noonday, and the cougar and the 
coyote shrieked and coughed through the black, pulseless night. Every 
night they encamped on the ground, safe under the impenetrable foliage of 
the redwoods from the immodest scrutiny of the prurient stars. Long pack- 
trains passed them by day, urged on in their winding trail among the red- 
woods by the clamorous drivers who looked and wondered if this woman 
had been stricken blind; but though these were the hereditary enemies of 
her race and she might have destroyed them by a single glance, she lifted 
not her hands from her face. 

At last they found themselves moiling up the yet steeper and higher 
slope of the second mountain-chain, through tangled thickets of the huckle- 
berry, the wild rose, the silvery-leafed manzanita, and the yellowing 
ferns, with here and there a stalk of dry fennel amid the coarse, rasping 
erasses, filling the hot mountain air with a faint aroma. Near the summit 
there is a spring, where the trail turns aside to a camping ground beneath 
a wide-branching fir-tree that stands solitary on the arid southern slope. 
Here they rested and drank of the cool waters. Then they rose to descend 
into the valley. But Nish-Fang could go no farther ; she sank in a swoon 
upon the ground. And yet, with the instinct of her savage superstition 
ever strong upon her, though insensible, her hands still covered her face. 


Then her companions lifted her in their arms and bore her down the long 


Figure 8-—Nish-fang. 


‘alder 


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THE PUBERTY DANCE. 85 


descent of the mountain, through the grateful coolness of the fir-trees and 
the madronos, past many a murmuring spring, down into the sunny valley 
of the Trinity, straw-colored in its glorious autumn ripeness, and tinted 
with a mellow lilac haze. There in the home of her fathers, when her 
nine days were fully accomplished, in the shadow of a grove of little thin- 
leafed oaks, the Hupa danced around her and chanted the ancient chorals 
of the puberty dance. Then the chief lifted her by the hand and the 


maiden Nish-Fang became a woman of her tribe. 


The puberty dance (kin'-alkh-ta) above referred to is celebrated in the 
following manner: For the space of nine days the male relatives of the girl 
dance all night, but her female relatives do not join in the dancing, only in 
the singing. The girl eats no meat, and remains apart and blindfolded all 
this while. During the tenth night she is in the house, but keeps close in a 
corner. The finishing stroke of the ceremony is participated in by two old 


women and two young men, her relatives, the young men having around 


their heads leather bands thickly set with sea-lions’ teeth—a ferocious-looking 
head-dress consecrated especially to this ceremony. ‘These five persons are 
in a row, the girl in the center, the two young men standing on either side 
of her and the two old women squatting on the outside. The girl goes for- 
ward a few steps, then backward. She does this ten times, chanting and 
throwing her hands up to her shoulders. The last time she runs forward, 
and gives a leap; then the ceremony is ended. 

She is now ready for marriage, and she will bring in the market from 
three to ten strings (about half the valuation of a man); that is, from $15 
to $50. If her husband after paying for her is not pleased with his bar- 
gain, he can return her to her father and receive back his money. If she 
has children and the father-in-law takes them he returns all the money; 
but if the father keeps them he is obliged to content himself with half the 
money. Sometimes each child she has reared is reckoned at a string in 
estimating the woman’s commercial value. The Indians relate an instance 
where a man wished to marry his deceased brother’s widow. ‘The woman 


had cost seven strings, and he demanded that she must either marry him or 


86 THE HUPA. 


her friends must refund to him the seven strings. The friends were not 
willing to do this, but they offered, in case the woman did not wish to marry 
him, to refund the money minus one string for each of her children. 
Finally, however, the woman married him. 

The Hupa do not compare with the Indians farther south in the num- 
ber of substances which they employ in their therapeutics. They are poor 
physicians. Angelica is a panacea with them, and almost the only one. 
Their great remedy is suction and conjuration. 


" 


CHAPTER IX. 
TRIBES TRIBUTARY TO THE HUPA. 


In this chapter I will group together the contiguous tribes that were 
subject to the Hupa. Probably not all of them actually paid tribute to that 
powerful tribe, but they were all so vigorously domineered by them that 
they eventually lost the distinctiveness of their respective languages and 
customs, and fell into the ways of their masters. The complete subjugation 
of these peoples appears to have occupied the Hupa a long series of years, 
and in the case of the Chi-mal’-a-kwe at least it was only just completed 


when the whites arrived. 
THE CHIL-LU-LA. 


This tribe occupied Redwood Creek from the coast up about twenty 
miles. Very little can be positively stated of their customs, for all that 
remain of them have been removed to the reservation where the process of 
absorption into the Hupa has been completed. Contradictory statements 
are made as to their original language, some asserting that it was Yurok, 
and others Hupa. It was probably a dialect of Yurok, though as usual in 
this region, most men of the tribe spoke several languages. The name above 
given them was bestowed by the Yurok. The Hupa called them Tes’-wan. 
The greater prevalence of the name “Chillula” goes to show that they were 
related to the Yurok. 

The Chillula bury their dead. Like most of the coast tribes they are 
very dark-colored, squat in stature, rather fuller-faced than the interior 
Indians, guttural in their speech, and characterized by hideous and incredi- 
ble superstitions, and a belief in the almost universal diabolism of nature. 
They believe in a monstrous and frightful devil, who has horns, wings, and 


claws; who can fly through the air with inconceivable rapidity; seize and 
‘ 87 


88 TRIBES TRIBUTARY TO THE HUPA. 


instantly crush to death a human being, or bear him away through the forest. 
If any one is ever so unfortunate as to behold this fearful hobgoblin he 
dies upon the spot. Mr. Hempfield related to me a story of a Chillula 
squaw whom he once found in the forest rigid in the last agonies of death, 
with blood oozing from the nostrils and ears, and her eyes fixed in a horrid 
ghastly stare; and who he had no doubt was frightened to death by believ- 
ing that she had beheld the devil. The Indians told him such was not an 
uncommon occurrence among the squaws. 

Under various forms this superstition is common to the coast tribes of 
this region. ‘The Chillula multiply terrors to themselves by assigning this 
one supreme devil legions of assistants, who assume divers forms, as those 
of bats, hawks, tarantulas, and especially that of the screech-owl; and who 
make it their business to torment people, bewitch them, poison them, and 
do other dreadful things. Let a Chillula woman hear the unearthly gibber- 
ing of a screech-owl in the dead and pulseless stillness of midnight, and 
she shudders with unspeakable horror. It is difficult for us to conceive of 
the speechless terrors which these poor wretches suffer from the screeching 
of owls, the shrieking of night-hawks, the rustling of the trees, or even the 
cold-legged and slimy crawling of insects, all of which are only channels 
of deadly poison wherewith the demons would smite them. 


THE. WHIL -KUT. 


This name is said to be derived from the Hupa verb hu-al'-kut, whal'-kut, 
“to give”, from which comes H6-al-kut-whuh, “the givers”, corrupted by 
the Americans into Whil-kut. Hence these people are “the tributaries”. 
They lived on Upper Redwood Creek, from the territory of the Chillula up 
to the source. They ranged across southward by the foot of the Bald Hills, 
which appear to have marked the boundary between them and the Chillula 
in that direction, and penetrated to Van Dusen’s Fork, opposite the Sai’-az 
and the Las’-sik, with whom they occasionally came in conflict. 

Very little can be affirmed of them, for the same reasons which obtain 
in regard to the Chillula. Mr. Hempfield states that they burned their 


dead, but this seems somewhat doubtful, seeing they were surrounded on 


. Sane 


4“ 
%. 


THE KELTA—FOOD AND LODGES. 89 


all sides by tribes who regarded cremation as dishonorable. Probably their 
custom was somewhat varied. 
They spoke Hupa, but were distinguished as a tribe of polyglots, like 


most tribes of this region. 
THE KeL’-TA. 


The south fork of the Trinity is the home of the Kel’-ta (Khlél’-ta). I 
know not if they ever had any tribal name of their own; if they ever had 
they have allowed it to be supplanted by the one above employed, bestowed 
on them by the Hupa. 

They formerly had a distinct language, but the Hupa encroached so 
much upon it that it now amounts to nothing. They are per force poly- 
glots; and I saw a curious specimen of this class of inter-tribal interpreters, 
so peculiar to California. He was called “Old One-eye”, and had been 
facetiously dubbed ‘‘Mr. Baker”, a title which had greatly elevated him in 
his own opinion. To maintain it with suitable dignity he considered an 
ancient and badly smashed tile hat and a cast-off regulation-coat with brass 
buttons, as absolutely indispensable. He had one eye and six languages in 


his head. 
The Kelta build a conical wigwam, but without a cellar underneath. 


Their implements, baskets, ete., are about the same as those heretofore 
described. They have the same curious custom as the Karok of trimming 
up trees with a head and two outstretched arms, and using the branches for 
making assembly chamber fires. 

A veteran pioneer and ‘‘squaw-man” among them informed me that 
they eat soap-root (chlorogalum pomeridianum) when they are hard pushed 
in the spring. They extract the poisonous quality from it by roasting, 
which they do by heaping a large quantity of it on the ground, covering 
it over with green leaves, and building a fire over it. This is allowed to 
burn many hours until the poison is thoroughly roasted out, when the root 
is said to be quite sweet and palatable. They also find a root grow- 
ing in moist places, of which they make much account, and which is 
probably cammas, and is called the wild potato, which when roasted and 
peeled is sweetish and toothsome. The great amount of roots in this State 


which are sweet when roasted, and especially the cammas—the digging of 


os 


90 TRIBES TRIBUTARY TO THE HUPA. 


which procured for the California Indians the injurious appellation of 
““Digeers”—seems to account partly for the sweet-tooth that every one of 
them has. Let a squaw get together a few dimes by hook or crook, and she 
will hie her to a trading-post and invest every cent of it in sugar, when she 
grievously needs a few breadths of calico. They are as fend of the article 
as the eastern Indians are of whisky, and eat it as they would bread. The 
large quantity of saccharine matter which the California Indians get in the 
roots they eat seems to have somewhat to do with their fatness in youth, 
just as children are always eating candy, and have round cheeks. 

They gather also huckleberries and manzanita-berries, which latter are 
exceptionally large and farinaceous in the Trinity Valley. I have seen 
thickets of them wherein an acre could be selected that would yield more 
nutriment to human life, if the berries were all plucked, than the best acre 
of wheat ever grown in California, after the expenses of cultivation were 
deducted. The agriculture of the Upper Trinity and South Fork—heaven 
save the mark !—will never support a population one-fourth as numerous as 
the Indians were, and I greatly doubt if the placers, even in the haleyon 
years of their yield, supported as many as lived there in the days of 
savagery. 

Before the miners troubled the waters the salmon crowded up so thick 
that all the river was darkened by their black-backed myriads, and they 
sometimes lingered until they perished by hundreds before they could return 
to salt water and rid themselves of the devouring fresh-water parasites. An 
old settler says he has often seen them lying so close that he could go across 
the thin stream in summer-time stepping every step on a dead salmon. 

Extreme democracy prevails among the Kelta, each village having its 
figure-head of a chief, whom they obey or not, as they list. As among the 
Hupa, adultery committed by a married man is punished by the loss of one 
eye, and murder by ransom. 

Like all savages, the Kelta are inveterate gamblers, either with the 
game of “ cuessing the sticks” or with cards; and they have a curious way 
of punishing or mortifying themselves for failure therein. When one has 
been unsuccessful in gaming, he frequently scarifies himself with flints or 


glass on the outside of the leg from the knee down to the ankle, scratching 


Se ee 


CLAIRVOYANCE—DESTINY OF SOULS. 91 


the limb all up criss-cross until it bleeds freely. He does this ‘for luck”, 
believing that it will appease some bad spirit who is against him. 

Their shamans profess to be spiritualists, not merely having visions in 
dreams, which is common among the California Indians, but pretending to 
be able to hold converse with spirits in their waking hours by clairvoyance. 
An incident is related which is about as worthy of credence as the majority 
of ghost-stories narrated by the gente de razon. There was a certain Indian 
who had murdered Mr. Stockton, the agent of the reservation, besides three 
other persons at various times, and was then a hunted fugitive. The mat- 
ter created much excitement and speculation among the tattle-loving 
Indians, and one day a Kelta shaman cried out suddenly that he saw the 
murderer at that moment with his spiritual eyes. He described minutely 
the place where he was concealed, told how long he had been there, ete. 
Subsequent events revealed the fact that the shaman was substantially cor- 
rect, whether he drew on his clairvoyant vision or on knowledge somehow 
smuggled. 

They make a curious and rather subtle metaphysical distinction in 
the matter of spirits. According to them, there is an evil spirit or devil 
(Kitoanchwa, 1 Hup& word) and a good spirit; but the good spirit is name- 
less. he evil spirit is positive, active, and powerful; but the good spirit 
is negative and passive. The former is without, and ranges through space 
on evil errands bent; but the latter is within them; it is their own spirit, 
their better nature, or conscience. Like Confucius, who calls the con- 
science the “good heart”, they seem to believe that the original nature of 
man is good, and that he does evil only under temptation from the bad 
spirit without or external to himself. 

When a Kelta dies, according to their pretty fancy, a little bird flies 
away with his soul to the spirit-land. If he was a bad Indian, a hawk will 
catch the little bird and eat him up, soul and feathers; but if he was good, 
he will reach the spirit-land. Before the Americans came, they used to 
bury their dead in a squatting posture, which is a Win-ttin custom; but now 
they follow the Hup& custom, which is also that of civilization. 


THE CHI-MAL/-A-KWE. 


The Chi-mal’-a-kwe lived on New River, a tributary of the Trinity, but 


92 TRIBES TRIBUTATY TO THE HUPA. 


they are now extinct. When the Americans arrived there were only two 
families, or about twenty-five persons, on that stream who still spoke Chi- 
malakwe; all the rest of them used Hupa. On the Trinity itself, from 
Burnt Ranch up to the mouth of North Fork, there lived a tribe called the 
Chim-a-ri-ko (evidently the same word as the above), who spoke the same 
language as the Chimalakwe, and there are perhaps a half dozen of them 
yetliving. The New River Branch were interesting as affording indubitable 
proof that the Hupa exacted tribute from certain surrounding tribes, for at 
the time when the whites arrived the Chimalakwe were paying them yearly 
a tax of about seventy-five cents per capita—that is, an average deer-skin. 
An early pioneer among them named White states that they were once 
nearly as numerous as the Hupa, but the restless aggression and persistency 
of that sturdy race crushed them utterly out. The Chimalakwe seem to 
represent the true California Indians, while the Hupa belong to the Atha- 
bascan races; and we behold here one of the last conquests of this northern 
invasion, whose steady progress southward was only checked by the advent 
of the Americans. As above stated, there were two families of Indians 
speaking more or less Chimalakwe when the whites arrived; but in fifteen 
years from that time it had dwindled to a mere category of names, though 
there were not many of the tribe left to speak either Hupa or Chimalakwe. 
They are a melancholy illustration of the rapidity with which the sim- 
ple tribes of mountaineers have faded away before the white man, while the 
more pliant and less heroic lowlanders, conserving their strength through 
sluggishness, have held on for years. When the serpent of civilization came 
to them, and they found they were naked, like Adam and Eve in the garden, 


they made for themselves garments or stole them. Then when there came 


@ 
one of those sweltering days of California the savages chafed themselves, 
and grew hot in their new clothes, and they stripped them off to the last 
piece. Besides that, they suddenly changed their diet to a semi-civilized 
fashion. All these things opened a broad door to quick consumption and 
other maladies, and the poor wretches went off like leaves on a frosty morn- 
ing in October. It is related that at one time there were not enough able- 
bodied Indians in the tribe to dig graves for the dead; and the neighboring 


whites, to their shame be it recorded, refused to assist them, so that many 


SWEATING FOR NEURALGIA —THE CHIMARIKO. 93 


of them became a prey to the birds and the beasts. So they went like a 
little wisp of fog, no bigger than a man’s hand, on the top of a mountain, 
when the sun comes up in the morning, and they are all gone. 

Living so far up the Trinity as they did, toward the great family of 
Wintiin, on the Sacramento, they showed a trace of Winttin influence in 
that they doubled up a corpse into a bunch to bury it. Their doctors were 
like the Wintiin, too, in sucking the patient for many ailments, especially 
for snake-bites. 

But their panacea was the sweat-house. Mr. White relates that he once 
ventured an experiment in one of these sweating-dungeons out of curiosity 
and in despair over a neuralgia, for the healing of which he had suffered 
many things of many physicians, and had spent all that he had, and was 
nothing bettered, but rather grew worse. The first time he was well-nigh 
suffocated by the dense and bitter smudge made by the green wood. Tor 
two hours he lay with his face pressed close to the ground, with a wet 
handkerchief over his nostrils (the Indians purposely build the fire close to 
the door, so that they cannot escape until it burns down), and it was a 
wonder to himself that he lived through it. But he was so much benefited 
that he made a second trial of it, and was quite cured. 

We have seen that the branch living on the Trinity are called Chi- 
mariko. I have above intimated my belief that these represent the true 
Californians, while the Hupiare Athabascan. As far as the Hupa ascended 
the river we find the redwood canoe, but no farther. The Chimariko never 
had the enterprise to get one up over the falls in the canon at New River 
Mountain, and no redwoods grow in their own territory. Hence they 
crossed the river on willow baskets, holding them under their breasts and 
propelling themselves with their feet and hands. 

It is related that their hunters, when they went out to lie in ambush 
near salt-licks and other springs, were accustomed to smear their bows and 
arrows with yerba buena, to prevent the deer from detecting the human odor, 
and that when they took this precaution they generally had good success. 

The oak mistletoe was occasionally smoked by these Indians in lieu of 
tobacco. 


In the early days, before the mining operations filled up the Trinity, 


94 TRIBES TRIBUTARY TO THE HUPA. 


there was a fall five or six feet high at Big Flat, above which the salmon 
could not pass. Hence the Wintiin living on the upper reaches of the river 
were not so well provisioned as their down-river neighbors. In running up 
the river the salmon would accumulate in great numbers at this obstruction, 
and the Chimariko used to allow the Patch’-a-we (Wintiin) living as far up 
as North Fork and Cafion Creek to come down in the season and catch all 
they could carry home. 

They occupied a long and narrow canon, which was rich in gold placers 
and tempting to the awri sacra fames of the early miners. The mining neces- 
sarily roiled the river, so that the Indians could not see to spear salmon. 
As a matter of course they protested. The miners replied with insults, if 
nothing worse. Being deprived of salmon, their staff of life, they stole 
the miners’ pack-mules and ate them. The miners made bloody reprisals. 

The eloquence of Pi-yel-yal-li, of Big Flat, stirred them up to seek 
revenge, and thus matters went on from bad to worse until the deep canon 
of the Trinity was luridly lighted up by the torch of war, and reéchoed to 
horrid war-whoops and the yells of the wounded and dying. In 1863~64 
the conflict raged with frightful truculence on either side. The Indians for 
the nonce got the upper hand. For twenty miles along the river there was 
scarcely a white family or even a miner left; the trading-posts were sacked 
and burned; the ponderous wheels in the bed of the river lazily flapped in 
the waters now muddied no longer, silent and untended amid the blackened 
ruins; and the miners’ cabins were very small heaps of ashes. 

But the Americans finally rallied and returned, and sternly were the 
Indians taught that they must not presume to discuss with American miners 
the question of the proper color for the water in Trinity River. They were 
hunted to the death, shot down one by one, massacred in groups, driven 
over precipices; but in the bloody business of their taking-off they also 
dragged down to death with them a great share of the original settlers, who 
alone could have given some information touching their customs. In the 
summer of 1871 it was commonly said that there was not an Indian left.’ 
The gold was gone too, and the miners for the greater part; and amid the 
stupendous ripping-up and wreck of the earth which miners leave behind 


them, in this grim and rock-bound cation, doubly lonesome now with its 


INDIANS VS. GOLD—THE PATAWE. 95 


deserted villages sagging this way and that on little margins of shores, the 
stripped and rib-smashed cabins, corrugated gravel-beds, shattered turbine- 
wheels, and the hollow roaring of the river amid the gray bowlders, as if in 
a kind of querulous lament over its departed glories—long ago, the dark- 
skinned fishermen peering keenly down from their leafy booths, with spears 
ready poised; afterward, the restless, toiling bands of miners—one finds 
himself indulging in this reflection: “The gold is gone, to return no more; 
the white man wanted nothing else; the Trinity now has nothing but its 
salmon to offer; the Indian wanted nothing else; would not a tribe of 
savages be better than this utter and irreclaimable waste, even if the gold 
had never been gotten ?” 


THE PAT’-A-WE (PATCH’-A-WE). 


This is the name given by the Chimariko to the Wintiin, consequently 
they will be treated of elsewhere. Their habitat extended down the Trinity 
to the mouth of North Fork. They were not in any degree subject to the 
Hupa. 


CHAPTER X. 
THE PAT! A-WAT. 


Around Humboldt Bay there is a broad margin of land which is with- 
out dispute the most valuable compact body of soil for agricultural pur- 
poses in all the northern part of the State—the very jewel of the California 
coast. The extraordinary exuberance of vegetation in the humid atmos- 
phere of this region makes it look ragged and unhandsome, with flaunting 
brake and ferns by every roadside, and concealing every fence-row, and 
affording a lodging-place for great quantities of dust; but the depth and 
richness of the soil—that is the wonderful thing. And yet this land of 
almost unparalleled fecundity was the home of some of the most degraded 
races of Northern California. 

The Patawat live on the lower waters of Mad River, and round Hum- 
boldt Bay as far south as Arcata, perhaps originally as far down as Eureka. 
They are black-skinned; pudgy in stature; well cushioned with adipose 
tissue; with little berry-like eyes, often bleared; low foreheads; harsh, 
black, stiff hair; extremely timid and inoffensive; and a prey all their 
lives long to the most frightful and ghoulish superstitions I have heard 
anywhere. Living on the richest and goodliest of lands, they were the 
envy of their poorer neighbors, and were harried from time immemo- 
rial by the fierce Mattoal on the south, by the fiercer Sai’-az and Whilkut 
on the east, and by the Chillula on the north. They formerly built either 
the common conical hut, or the Klamath lodge of puncheons, with a round, 
shallow cellar, though now most of them imitate the American house ; and 
their implements are about the same as everywhere. The squaws tattoo in 


blue three narrow, pinnate leaves perpendicularly on their chins, and also 


96 


FUR ROBES—BILLY THE CHIEF. 97 


lines of small dots on the backs of their hands. They make beautiful 
robes of hare-skins, and you may any time see a stout brave slumbering 
on the naked earth with his head pillowed on a convenient billet of 
wood and his body covered with a wild cat-skin rug that a San Francisco 
millionaire might envy for an afghan. An Indian will trap and 
slaughter seventy-five hare for one of these robes, making it double, 
with fur inside and out; and on one of the dank nights when the sea- 
wind howls dismally in from Humboldt Bay, or when the fog broods so 
dense over the land that one can cleave a rift in it with his swung fist, 
these are very comfortable to lie under. They also make very substan- 
tial tule-mats, almost equal to the Chinese manufacture of bamboo. 

One day I talked a long while with one Billy, the only son of the last 
recognized chief, an Indian with a good knowledge of English, and a suit 
of clothing which was neat and chastened in tone and complete even to the 
dapper little necktie. He was a man of about five feet two inches in stat- 
ure; with a pudding-sack face broader than it was long perhaps; his voice 
was soft; his manner gentle; and his round cheeks easily rippled into a 
pleasant smile. He said he was fully entitled to the succession and nobody 
else pretended to be chief; but the tribe was so wasted that he took nothing 
upon him, and he seemed to grow melancholy when the subject was broached. 
He appeared to have sufficient acumen to perceive what a mournful farce 
it would be for him to strut in a little fifteen-man authority. 

In my conversation with him I caught a glimpse of what might be 
called hereditary imbecility—that is, the stunting of intellect which comes 
of afew families marrying in and in for a long period of years. He said the 


chief of the I-tok on Kel River (there is no tribe calling themselves that 
he probably meant the Vi-ard) had lately died, leaving the succession to 
] D 8 
his son ; but the latter was unfit to rule, being a natural. ‘‘ White man call 
him crazy”, said Billy in explanation. He also said that himself was not in 
yea I 
his sound mind. ‘Me no want to be chief; me too much like play”, he 
! , Yd ~ 

said. Billy was far from being crazy, but he was a fine specimen of that 
placid and vacuous inutility which we occasionally see illustrated in Europe, 
among those born in the purple. 


Eee 


98 THE PATAWAT. 


The Patawat have reduced the science and practice of law down to a 
tolerably accurate mechanism in one matter at least—that of mulctuary 
punishment. The average fine imposed for the murder of a man is ten 
strings of allikochik, each string consisting of ten pieces, and for that of a 
squaw five strings of equal length. As the pieces of this shell-money gen- 
erally average, and as it was at first valued in American coin, these fines 
amount to about $100 and $50, respectively. If any one is curious to have 
amore determinate Indian standard, I may say that an average Patawat’s 
life is considered worth about six ordinary canoes, each of which occupies 
two Indians probably three months in the making (that is, of old), or, in all, 
tantamount to the labor of one man for a period of three years. Many a 
California homicide has escaped with no more than three years’ “ hard 
labor” in the penitentiary. P 

A wife is always acquired by purchase, and her market value is reeu- 
lated on a sliding scale, on which the prices range all ‘the way from two up 
to fifteen strings. Jacob wrought seven years for Rachel; a Patawat may 
get his spouse for the equivalent of about nine months’ labor, such as it is, 
or she may cost him as much as five years’ labor. 

The Patawat also have the custom, which prevails among the Yurok, 
of contracting “half-marriages.” 

This tribe has a superstition which, if not actually a belief in vam- 
pires, is a close approximation thereto. According to my veracious little 
chief, there are innumerable spooks, in the forms of men and women who 
are in the habit of digging up dead Indians and carrying them away into 
the forest. There they extract from these dead bodies, by burning and by 
some process of infernal alchemy, divers kinds of poisons, which they use 
in the destruction of other victims. These ghouls have equal power over 
the dead and the living. In the night they frequently give chase to people 
in forests, catch them, and rob them with violence of all their dllikochik. 
They also have power to turn men and women into dogs, coyotes, ground- 
squirrels, and other animals; and they often resort to this highly unjustifia- 
ble measure. These imps of hell do not appear to be proper vampires, in 
that they are not dead Indians returned to life, but pre-existing demons 


assuming the human form. 


MEDICINES—OLD GRAVEYARDS. 99 


. 


All these things Billy related to me with the most profound earnest- 
ness and good faith, and many other matters he added thereto, the recital of 
which would make the hair of the human race stand on end. But I have 
now something to record of him which is greatly more creditable to his intel- 
ligence and that of his tribe. One day I strolled leisurely several miles 
through the Mad River forest with my little chaperone, and our conversa- 
tion turning on the practice of medicine he pointed out to me as we went 
along every plant or shrub that possessed a healing virtue. He must have 
called my attention to fifty different kinds of vegetation, all used by the 
physicians for medicine, and to every one he gave a distinct name. ‘There 
is not the smallest moss or lichen, not a blossoming shrub or -tree or root, 
not a flower or vine, no forest parasite, bulrush, or unsightly weed grow- 
ing inthe water or out, or any sea-weed or kelp, for which they have not 
a specific name; and it seemed to me that Billy pointed out as good for 
one disease or another nearly half of all the herbs or bushes we saw; so 
copious and carefully defined is the Patawat materia medica. (See chapter 
on “Aboriginal Botany. ”) 

Among the Patawat the dead are always buried and their possessions 
placed in the graves with them. There is evidence to show that this cus- 
tom long antedates the advent of the Americans. Mr. Hempfield related 
to me that in the early days of the settlements around Humboldt Bay, he 
had seen old Indian burying-grounds containing hundreds of graves, each 
marked with a redwood slab. Though a soft wood, the redwood is noted 
for its durability ; and the size and condition of some of these head-boards 
rendered it probable that the graves had been made seventy-five or a hun- 
dred years. 

The Patawat are like the Viard in almost every respect, and I was able 
to obtain various supplementary particulars’ of the latter; so I will only 


add here the numerals common to both tribes: 


1. Koh’-tseh. 5. Weh’-sah. 9. Sri-ré-keh. 
2 Dieteh: 6. Chil-6-keh. 10. Lo-kel’. 
3. Di-keh. 7. A-tloh. 


4. Df-oh. 8. I-wit. 


100 THE PATAWAT. 


The pronunciation, of the Patawat, like that of the Yurok, is quite 
guttural. Judge Rosborough states, in the letter above quoted, that one 
and the same language extends from Humboldt Bay to Waitspek, and that it 
is “not unpleasing to the ear, being free from harsh and guttural sounds.” 
This does not correspond with my observations. The Patawat and Viard 
are undoubtedly identical with the Koquilth or Kowilth mentioned by 
Gibbs. The Yurok does not extend as far south as Humboldt Bay. 


Fic. 9.— Indians at sea. 


CHAPTER XI. 
THE VI-ARD OR WI-YOT. 


The Viard live on lower Humboldt Bay and Eel River as far up as 
Eagle Prairie. On the north side of Van Dusen’s Fork were the Whil-kut, 
extending down to the confluence of the streams. The Viard, as above 
noted, are very nearly identical in customs and language with the Patawat. 

They appear to have constructed both the conical and the Klamath 
River wigwam of hewn puncheons, in the making of which they displayed 
some ingenuity. They first took elk-horns and rubbed them on stones to 
sharpen them into axes and wedges. Then selecting some fallen redwood 
that was straight and free from knots, with incredible labor they hacked a 
notch a few inches deep and reaching perhaps a third or more of the way 
around the tree. Next they brought the elk-horn wedges into play, with stones 
for beetles, and split off a kind of jacket-slab, long enough for the height 
ot the wigwam, two or three inches in thickness and four or five feet wide. 
A veteran woodman relates that he has seen them of the enormous width 
of seven feet. Of course this puncheon observes the curvature of the tree, 
but on being exposed to the sun for a few days it warps out flat. They 
then dressed it smooth with elk-horn or flint axes, and it was ready for use. 
Very much the same process is said to have been employed on the Klamath. 

If the lodge was conical they could employ slabs of the huge red- 
wood bark; but only puncheons set in the ground would make a shelter 
tolerably secure against the tempestuous winds of Humboldt Bay. For a 
door they take one of these enormous puncheons, and with their elk-horn 
axes perforate a round hole through it, just large enough to admit the 
passage of an Indian on all fours ; and on the inside they frequently place 
a sliding panel, so that the door can be rendered baby-tight on occasion. 

Being notably timid and unskillful in hunting the larger animals they 


depended mainly on snares and traps to supply themselves with game. To 
101 


102 THE VIARD OR WIYOT. 


catch deer or elk they constructed two long lines of brush-wood fence, so 
slight as not to arouse the animals’ suspicions, or simply tied single strips of 
bark from tree to tree in a continuous string, the two lines gradually con- 
verging until they compelled the elk to pass through a narrow chute. At 
this point they placed a pole in such a manner that the animal was obliged 
to let down his horns to pass underneath, and thus he inserted his head into 
the noose. This was made of grass or fibrous roots, twisted in a rope as 
large as a man’s arm, and was attached to a pole in such a fashion that 
the elk dragged it down, whereupon it speedily became entangled in the 
contiguous bushes and anchored him fast. 

Sometimes, to their great dismay, they snared “Old Ephraim,” instead 
of an elk or a deer. Among the earliest colonists in the vicinity of Hum- 
boldt Bay was Seth Kinman, who relates the following incident: One day 
an Indian came running to his cabin with all his might, desperately blown 
after a hard six-mile stretch, and so cut in his wind that he could not divulge 
the matter of his business for a considerable space of time. Panting and 
puffing, and in a drip of perspiration as if he had just emerged from the 
sweat-house, he made out to reveal his errand by pantomime some time 
before he recovered his wind. Kinman quickly caught down his rifle 
and .they ran back together. Arrived on the spot he found an enormous 
erizzly bear snared in the noose, frantic with rage, roaring, lunging 
about, dragging down bushes and saplings with the pole, and throwing 
himself headlong when suddenly brought up by some tree. The Indian 
would not venture within rods of him. NKinman slowly approached and 
waited for the mighty beast to become a little pacified. He waited not 
long though, lest the rope might chafe off, and presently drew up and sent 
a bullet singing into his brain. The great brute fell, quivered, then lay 
quiet. But it was only when Kinman approached and stamped on his head 
with his heel that the cowardly Indians were assured; and then from all 
the forest round about there went up a multitudinous shout. From a score 
of trees they scrambled down in all haste. Not more than a dozen had 
been in sight when Kinman arrived on the ground, but now scores col- 
lected in a few minutes, gazing upon the enormous brute with owl-eyed 


wonder, not unmixed with terror. 


EEL-FISHING—A POPULOUS TRIBE. 103 


Like all coast tribes the Viard depended largely on fishing for a sub- 
sistence, and the lower waters of Eel River yielded them a wonderful 
amount of rich and oleaginous eels. To capture these they constructed a 
funnel-shaped trap of splints, with a funnel-shaped entrance at the large 
end, through which the creature could wriggle, but which closed on him 
and detained him inside. Traps of this kind they weighted down so that 
they floated mostly below the surface of the water, and then tied them to 
stakes planted in the river bottom. Thus they turned about with the 
swish of the tide, keeping the large ends always against the current, that 
the eels might slip in readily. 

The operation of driving these stakes into the river-bed as points of 
attachment for eel-traps, illustrates a point of Indian character. Wading 
out into the stream the fisherman gripes the top of the stake firmly in one 
hand to prevent it from being splintered, and with a stone in the other 
softly and carefully beats it into the hard-packed shingle. He works and 
saws it about, tapping it gently the while; and in this fashion he labors 
sometimes for hours on one pile, but drives it down at last so solid that 
nothing can root it out, where-a white man, with his impatience and his 
sledge-hammer, would have battered it into a hundred slivers and failed 
totally. Mr. Dunganne relates that in former times the great number of 
these stakes driven into the river-bed in summer made it look like an old, 
deserted corn-field. 

Besides this they fish for salmon and smelt in all the various methods 
practiced by the Yurok. They also drive down little weirs across tide- 
water bayous, and by observing the ebb and flow of the waters capture 
large quantities of little flat fish resembling the eastern perch, but some- 
thing different. 

The amazing fecundity of both land and water about Humboldt Bay 
once sustained a dense Indian population. The populousness of the ancient 
grave-yards, above referred to, is.one proof thereof; and the concordant 
testimony of the oldest settlers—Dunganne, Duncan, Kinman, and others— 
as to the multitudes living on the shores of this noble bay when they ar- 
rived, is conclusive. But their manner of smelt-fishing in the surf, whereby 
their eyes were often filled with brine, and the high, sand-driving winds 


104 THE VIARD OR WIYOT. 


which prevail at certain seasons about the estuary of Eel River, occasioned 
much ophthalmia among them, and eventually a great deal of blindness. 

Mighty eaters are the Viard upon occasion. Mr. Robinson relates 
that he was once hunting in company with four Indians and a white man, 
when the latter beat up and shot an elk which proved to be not in good 
condition, and which he consequently abandoned. He gave it to the In- 
dians, and they at once kindled a fire hard by to protect them against the 
assaults of grizzly bears, made every preparation for a vigorous campaign 
on the tough and ancient flesh of the animal, and then fell to lively. In 
twenty-four hours they accomplished the whole matter, and picked the 
bones clean. Chancing to pass the place again at the expiration of that 
period of time, he found the Indians lying in a torpid sleep, and nothing 
left but the skeleton. Now the flesh of the elk is very solid and weighty, 
like pork, and a fat and full-grown buck on Humboldt Bay not unfrequently 
weighs 600 or 700 pounds. This one was lean but large-boned, and these 
four Indians, at a low computation, must have devoured 150 pounds of meat 
within twenty-four hours. Perhaps their dogs helped. 

It was often a source of wonder to me how the delicate arrow-heads 
used on war-arrows, with their long, thin points, could be made without 
breaking them to pieces. The Viard proceed in the following manner: 
Taking a piece of jasper, chert, obsidian, or common flint, which breaks 
sharp-cornered and with a conchoidal fracture, they heat it in the fire and then 
cool it slowly, which splits it in flakes. The arrow-maker then takes a flake 
and gives it an approximate rough shape by striking it with a kind of ham- 
mer. He then slips over his left hand a piece of buckskin, with a hole to’ 
fit over the thumb (this buckskin is to prevent the hand from being wounded), 
and in his right hand he takes a pair of buck-horn pincers, tied together at 
the point with a thong. Holding the piece of flint in his left hand he 
breaks off from the edge of it a tiny fragment with the pincers by a twist- 
ing or wrenching motion. The piece is often reversed in the hand, so that 
it may be worked away symmetrically. Arrow-head manufacture is a 
specialty, just as arrow-making, medicine, and other arts. 

Paul Schumacher, in a communication to the Smithsonian Institution, 


ives the following account of a different process in use among the Klamath 


oO 
5 


MAKING ARROW. HEADS—THANKSGIVING DANCE. ‘105 


River Indians:- “* * * <A piece of bone is fastened to a wooden 
shaft one and a half feet in length, the working point of which is crooked 
and raised to an edge. The motions to be made with this instrument are 
shown with the two principal angles, * * * — the force employed 
being all the time solely pushing. To guide the instrument with a steady 
hand, the handle is held between the arm and the breast, while the point, 
with but little play-room, assisted by the thumb, works on the edge of the 
flake, which again is held for greater safety in a piece of deer-skin. After 
the two sides have been worked down to a point, then another instrument 
is required, with which the barbs and projections are broken out.. This is 
a needle or awl of about three inches length, and by a pushing motion the 
desired pieces are broken out similar as with the first-mentioned tool”. 

Judging by this description, the tool here mentioned is made and 
worked like one I saw among the Washo of Nevada. 

Besides the ordinary dances of enjoyment, of friendship, ete., the 
Viard have an annual thanksgiving dance in autumn. It is not an extra- 
foraneous affair like most of the great anniversary dances of the northern 
tribes, but is held in a large assembly-hall. A number of men, fifteen or 
twenty, according to the room, and two or three maidens, constitute the 
performers, all of whom are arrayed in barbaric splendor, with feather 
head-dresses, fur robes, strings of abalone shells, beads, ete. They dance 
in a circle around the fire, chanting their monotonous and meaningless 
choruses, as usual, with occasional improvised recitative, as the spirit may 
move them, but not beating time to their singing. The observant reader 
has probably remarked that most of the tribes so far mentioned do not 
employ the baton to cadence their harmony, although they keep remark- 
ably good time; but south of Humboldt Bay most of them beat time to 
their chanting. . 

But the great feature of the occasion is the oration pronounced by some 
“old man eloquent”. Ata certain turn of the celebration he proceeds to 
make them a set harangue, in round and sonorous phrasing, wherein he 
sums up all the bounties and triumphs of the year. He enumerates all the 
fat, firm-fleshed elk they have snared or shot, all the cotton-tailed deer they 


have run down, the cougars, if any, their braves may have killed, the grizzly 


106 THE VIARD OR WIYOT. 


bears they have snared, the bear, otter, and seal skins they have tanned; 
dwells with unction on the bushels of rich and oily eels they have captured 
in their traps, the red-fleshed salmon they have speared, the smelt, the 
perch, the squaw-fish, the red-fish they have taken in their nets and dried 
for winter; gives an account of the rich, sweet hazel-nuts, acorns, the scar- 
let manzanita-berries, and the purple whortleberries they have stored up in 
the attics of their wigwams; describes with pride the slender, graceful 
canoes they have launched, the new wigwams that have been built, and the 
fine stock of bows, arrows, nets, baskets, tule-mats, bear-skin rugs, fish- 
gies, grass ropes, and beads they have accumulated; tells of the births and 
marriages, but carefully refrains from any naming of the dead; glorifies 
the victories they have achieved over their enemies, and the heads they 
have cut off, but patriotically slurs over their defeats, ete. In short, he 
combines in this one speech the President’s message, Department reports, 
and the municipal and health officers’ statistics, and adds to the whole a brief 
thanksgiving homily, exhorting them to good behavior, decency—in short, 
the practice of the whole limited decalogue of Indian virtues. 

This oration is received with stolid solemnity and silence, and the 
conclusion of itisno more disturbed by indecorous applause than a thanks- 
giving sermon would be in Trinity Church. But the thanksgiving dinner— 
that is lacking. There is no feasting on dainties—nothing but common 
feeding. The dance is resumed until the company have their fill, and the 
winding up at night is celebrated by a carousal, wherein they violate the 
moral precepts of the chief to the top of their bent. 


CHAPTER XII. 
THE MAT-TOAL. 


The Mat-téal have their main habitat on the creek which bears their 
name (Mattole) and on the still smaller stream dignified with the appella- 
tion of Bear River. From the coast they range across to Kel River, and 
by immemorial Indian usage and prescriptive right they hold the western 
bank of this river from about Eagle Prairie—where they border upon the 
Viard—up southward to the mouth of South Fork, where their domain is 
bounded by that of the Lo-lon’-ktk. 

One thing is notable in regard to the Mattoal, and that is that they 
form the first exception and the termination to the law of supremacy which 
prevails all along the coast above. The Tolowa, in Del Norte County, have 
beaten the Yurok on the Lower Klamath time out of mind. The Yurok 
were always a terror to the Chillula, and the latter to the Patawat and the 
Viard on Humboldt Bay; but here the rule is reversed, and a southern tribe 
masters a northern. Before the whites came to meddle, and for years 
afterward, the Mattoal harried the feeble folk about the bay; and to this 
day, excepting the whites alone, there is no other so terrible bugbear to 
them as the name of the Mattoal. The latter form an exception to this law, 
because living principally in a valley secluded from the cold, raw ocean 
fogs, and subsisting more on a strong meat diet, they are fighting men, suffi- 
ciently well fed to whip mercilessly the tribes on Humboldt Bay, who sub- 
_ sist on fish, eels, and roots to a greater extent. 

And here I would venture most respectfully to suggest that Professor 
Agassiz’s theory of a phosphoric fish-diet being nutritive above all others 


to the human brain, is not corroborated by the facts prevailing among these 
107 


108 (HE MATTOAL. 


races. Not only do the interior tribes almost invariably lord it over the 
coast tribes by force of arms, but I have found not only the most beautiful 
legends, but about all there are of any description, at least one or two layers 
of tribes back from the sea, while these fog-sodden ichthyophagi have the 
most revolting and incredible superstitions. 

As above noted, the Mattoal were ever making predatory raids on the 
feeble Viard and Patawat, and after the whites came into the country they 
enlarged their operations to include them also. For this the unfortunate bay 
tribes generally had to bear the blame. With that profound disregard of 
fine-spun distinctions which is characteristic of the sincere but illogical 
pioneers, they sacrificed whatever Indians came in their way with great 
impartiality. Their story, as related by a Viard, is touching in its simple 
pathos: ‘“Mattoal he come steal um, steal hoss, pig, cow, chicken; steal 
heap; run um off. White man get heap mad; he cuss. He say one Hum- 
boldt Bay Injun, ‘You steal um.’ Injun say, ‘No, no; one Mattoal; me 
no do.” White man say, ‘You lie’ Injun he run. White man run after 
him; he shoot um; kill heap Injun.” The Americans forbade the Viard 
and the Mattoal from quarreling; but when the latter wished to see their 
hereditary foes suffer, they had only to make a foray and steal some Ameri- 
‘an horses in the Viard territory, and the thing would speedily be done. 

The Mattoal language differs from that of Humboldt Bay so much that 
the two tribes cannot understand each other until they have conversed 
together some. months. Though I have no specimens of it, I am told by 
the Indians that it is the same as the Wai-lak-ki of Eel River. This being 
the case, the Mattoal would belong to the Athabascan races who made the 
great invasion of Northern California, while the Humboldt Bay tribes would 
seem to be a remnant of the true Californians, still holding their rich low- 
lands against the invaders surrounding them on all sides but the sea. 

Their wigwams, implements, ete., are like those around them every- 
where, and there is nothing of special interest to be noted save the glue 
they manufacture, which is superior to anything made by civilized processes, 
not excepting Spalding’s patent. With it they glue their strips of sinew on 
their bows, which render them quite infrangible by any ordinary reasonable 


strain. Bend the bow with the strength of a Ulysses, yet the sinew cleaves 


THEORY OF TATTOOING—BOUNDARY STUDIES. 109 


tight, for the glue neither cracks nor scales up until the wood itself is broken. 
The secret of its composition is not known te the whites. 
' In another regard, also, the Mattoal differ from other tribes, and that 
is that the men tattoo. ‘Their distinctive mark is a round blue spot in the 
center of the forehead. The squaws tattoo pretty much all over their faces. 
In respect to this matter of tattooing there is a theory entertained 
by some old pioneers which may be worth the mention. They hold that 
the reason why the women alone tattoo in all other tribes is that in case 
they are taken captives, their own people may be able to recognize them 
when there comes an opportunity of ransom. There are two facts which 
give some color of probability to this reasoning. One is that the California 
Indians are rent into such infinitesimal divisions, any one of which may 
be arrayed in deadly feud against another at any moment, that the slight 
differences in their dialects would not suffice to distinguish the captive 
squaws. A second is that the squaws almost never attempt any ornamental 
tattooing, but adhere closely to the plain regulation-mark of the tribe. 
Besides the coyote stories with which gifted squaws amuse their children, 
and which are common throughout all this region, there prevails among the 
Mattoal a custom which might almost be dignified with the name of geo- 
graphical study. In the first place, it is necessary to premise that the bound- 
aries of all the tribes on Humboldt Bay, Eel River, Van Dusen’s Fork, 
and in fact everywhere, are marked with the greatest precision, being 
defined by certain creeks, cantons, bowlders, conspicuous trees, springs, ete., 
each one of which objects has its own individual name. It is perilous for 
an Indian to be found outside of his tribal boundaries, wherefore it stands 
him well in hand to make himself acquainted with the same early in life. 
Accordingly the squaws teach these things to their children in a kind of 
sing-song not greatly unlike that which was the national furore some time 
ago in rural singing-schools, wherein they melodiously chanted such pleas- 
ing items of information as this: ‘California, Sacramento, on the Sacra- 
mento River.” Over and over, time and again, they rehearse all these 
bowlders, ete., describing each minutely and by name, with its surround- 
ings. Then when the children are old enough, they take them around to 
beat the bounds like Bumble the Beadle; and so wonderful is the Indian 


110 THE MATTOAL. 


memory naturally, and so faithful has been their instruction, that the little 
shavers generally recognize the objects from the descriptions of them pre-. 
viously given by their mothers. If an Indian knows but little of this great 
world more than pertains to boundary bush and bowlder, he knows his own 
small fighting-ground infinitely better than any topographical engineer can 
learn it. 

It is above remarked that no Indian in war-time can cross his own 
proper metes and bounds on penalty of death. There is one exception, that 
of the herald, whose person is inviolable ‘wide as the Indian idiom rings.” 
So far as his dialect is spoken, he can pass with impunity on errands of 
weighty business, and especially with a declaration of war, protected by 
the egis of his sacred function. He simply whispers two mysterious and 
sacred words as a countersign, which no other Indian may utter even under 
his breath. What these words are my informant, Mr. Burleigh, did not 
know; they are taboo to the vulgar herd. 

The Mattoal burn their dead, thus showing their relationship with the 
Upper Eel and Russian River races rather than with the northern. They 
hold that the good depart to a happy region somewhere southward in the 
great ocean, but the soul of a bad Indian transmigrates into a grizzly bear, 
which they consider, of all animals, the cousin-german of sin. 

Creation, according to this tribe, was accomplished in a very expe- 
ditious manner. The Big Man first fashioned the naked ground, without 
form and void, destitute of animal and vegetable life, with the exception of 
one solitary Indian. It was a huge, black world, silent and dark and 
bleak. The one lone aboriginal of humanity roamed over it desolate and 
cheerless, finding nothing to gladden his eyes or appease his hunger. ‘Then, 
upon a-time, suddenly there came a strong and swift whirlwind, which 
sucked up from the ground and filled all heaven with drifting sand and dust 
and smoke, and the Indian fell flat upon his face in an unspeakable terror, 
When the tempest passed away he arose and looked, and Jo! all this pleasant 
world was finished and perfect as it is to-day—the earth swarded with 
green, lush grass, and dappled with sweet flowers, the forests already grown 
and inhabited by beasts, and the great sea teeming with its finny flocks. 


The work of creation having been thus consummated all on a sudden, 


TRADITIONS—LEGEND OF SATTIK. 111 


- 


they hold that there is only a certain limited number of spirits existing 
among the animals. When one departs this life his spirit immediately takes 
up its abode in some other one just then entering into existence. 

Thus they revolve through a never-ending cycle, qualis ab incepto, and 
are of necessity immortal, though the Indians do not carry out the philoso- 
phy to these fine conclusions. 

They have also a tradition of the flood, and as usual this occurrence 
took place in their immediate vicinity. Taylor's Peak is the mountain on 
which the surviving Indians took refuge. 

Frogs and white mice are reverenced by the Mattoal, and they never 
on any account kill or injure one of these sacred animals. Their super- 


stitious regard for frogs is illustrated in the legend following: 
LEGEND OF SATTIK. 


Many snows ago there came up a white man out of the southiand, 
journeying down Kel River to the country of the Mattoal. He was the 
first white man who had ever come into that land, and he lost his way and 
could not find it again. For lack of food through many days he was sore 
distressed with hunger, and had fallen down faint in the trail, and he came 
near dying. But there passed that way an Indian who was called Sattik, 
and he saw the white man fallen in the trail with hunger with his mouth in 
the dust, and his heart was touched because of him. He took him and 
lifted him up, and he brought him fresh water to drink in his hands, and 
from his basket he gave him dried salmon to eat, and he spoke kind words 
to him. Thus the man was revived, and his soul was cheered within him, 
but he could not yet walk. Then the heart of Sattik was moved with pity 
for the white man, and he took him on his back and carried him on the 
way. They journeyed three sleeps down Eel River, but Sattik carried the 
white man on his shoulders, and he sat down often to rest. At the end of 
the third day they came to a large spring wherein were many frogs; and 
Sattik dipped up water in his hands to drink, as the manner of Indians is, 
but the white man bowed down on his.belly and drank of the waters, and 
he caught a frog in his hand and eat it, because of the hunger he had. At 
the sight of this the Indian’s heart became as water for terror, and he fled 


112 THE MATTOAL. 


from the wrath of the Big Man, lest, because of this impious thing that was 
done, he should come down quick out of heaven, and with his red right hand 
rend a tree to splinters and smite them both dead to the ground. He ran 
one day and two nights, and turned not his face back to look behind him, 
neither did he rest. Then he climbed up a redwood tree to the top of it ; 
but the tree was hollow, and he broke through at the top, and fell down on 
the inside to the bottom and died there. 

Like most wild peoples, the Mattoal are exceeding generous upon the 
spur of the moment—generous with that thriftless disregard of to-morrow 
characteristic of savages—but they are sometimes heartlessly indifferent to 
their parents. They will divide the last shred of dried salmon with any 
casual comer who has not a shadow of claim upon them, except the claim 
of that exaggerated and supererogatory hospitality that savages use; but 
when their elders grow too decrepit to contribute anything more to the 
household stock, and are only a burden on their seant larder, they often 
turn them adrift. They are made to understand that any assistance which 
will enable them to shuffle off this mortal coil with dispatch will be cheer- 
fully rendered. Mr. Burleigh, a long time resident among them, says they 
were sufficiently affectionate toward their parents before the arrival of the 
whites; but their sadly dwindled resources, and the hard necessities that 
have griped them since, have stunted their piety. 

As an instance of black filial ingratitude, I saw an old squaw who had 
been abandoned by her children because she was blind, and who was wan- 
dering alone in the Eel River Mountains. Day was night and night was 
eternal to her sightless eyes, and through all hours of the twenty-four alike 
she groped her way about with a staff in each hand, going everywhere and 
uowhere, turning her head quickly toward any noise with that piteous, 
appealing movement so pathetic in the blind, and uttering every few min- 
utes a wild, mournful, and haunting wail, which sounded like the cry of a 
hare when it is pierced by the fangs of the hounds. It is hardly possible 
to imagine any spectacle more melancholy than that of this poor blind 
savage, deserted by all her natural protectors, and left to wander in a dark- 
ness which knew no day through those forests and among those wild 


canons. By the merest chance she had happened upon the bivouac of a 


INSTANCE OF FILIAL IMPIETY. 113 


party of men conducting a pack-train, and they gave her what provisions 
she could take, and volunteered to guide her to the nearest Indian ranche- 
ria; but the poor soul could not understand a word they uttered, or if she 
did, preferred to take her chances of casual whites rather than throw her- 
self again on a people whose hearts a hard and bitter poverty had steeled, 
or invoke again even that cheap humanity of blood-relationship which years 
of calamity had destroyed. - 
THE LO-LON‘’-KUK. 


The Lo-lon’-kik live on Bull Creek and the south fork of Eel River, 
owning the territory between those streams and the Pacific, along which 
they have a prescriptive right to a certain length of frontage for fishing 
purposes. They have the same language and customs as the Mattoal, and 
no separate description of them is required. Their name has been cor- 


rupted by the Americans into Flonk’-o, by which they are generally known. 
3 TC 


CHAPTER XIII. 
THE WAI’-LAK-KI, ETC. 


In the Wintin language wai signifies “north,” and lakki “tongue,” 
hence “people.” So these are the North People. But they do not speak 
a language in any way related to the Wintiin; and are therefore another 
instance of a California tribe bearing a name given them by a neighbor. 

There is a certain mystery attaching to this tribe. They live along 
the western slope of the Shasta Mountains, from North Eel River (above 
Round Valley) to Hay Fork; along Eel and Mad Rivers, extending down 
the latter about to Low Gap; also on Dobbins and Larrabie Creeks. Hence 
they are not north of the Wintun at all, as their name indicates, but west of 
the Sacramento Wintiin and sowth of the Trinity Wintan. The Wailakki 
proper, belonging to the Wintiin nation, and whose name corresponds to 
their geographical location, live on the Sacramento above Red Bluff. 

As remarked, they have a Winttin name (their own name for them- 
selves is Ken’-es-ti), and there are two names of places, Ketten Chow and 
Ketten Pum (these should be spelled Hetten), which are drawn from the 
Wintiin language within their domain. These geographical terms lying 
within their territory show that they must have displaced the Wintiin at 
some former time; and their own language being related to the Hupa shows 
that they probably came from the north. Is it not possible therefore that 
they may have received their present name from the Wintiin while they 
were yet to the north of them? This supposition explains the origin of 
their name, and I see not how else it can be explained. 

On linguistic and other grounds I am inclined to believe that the 

14 


ORIGIN OF NAME—MIGRATIONS. 115 


Wailakki are the descendants of a former secession or offshoot from the 
Hupa, who migrated up the Trinity many years ago, and acquired their 
name from the Winttin while they actually were “North People,” though 
they continued to push on southward, displacing the Lassik (a tribe of 
Wintin affinities) within the American period, until they lodged where they 
now are, and the whites came and arrested all further migration. The 
whites became acquainted with the Wintiin first, picked up the name 
“Wailakki” from them, and applied it without any regard to the tribe’s own 
name to the one now bearing it, and it has remained to this day. If the 
whites call a California tribe by a certain name, no matter what, they soon 
learn to use that, whether speaking with whites or with one another. 

The fact that the Wailakki dwell on small ineligible mountain streams 
and the head-waters of one or two swift rivers, without having any one 
really good valley to themselves, shows that they were once interlopers 
who had to wedge themselves in where they could. 

Judge Rosborough, in the letter referred to in a previous chapter, 
advances the theory that there have been three principal lines of migration 
from the north—one along the coast, diverging slightly into the interior; a 
second, up the Willamet River, in Oregon, and over the Kalapuya Mount- 
ains into Scott and Shasta Valleys; and a third, down past the Klamath 
lakes and across the lava regions to Pit River. 

Tam much inclined to accept this theory, and, indeed, before I had 
ever seen Judge Rosborough’s letter, I had come to a similar conclusion in 
regard to the line of southward migration along the coast: but I had not at 


that time any facts in my possession as to the two other migrations, nor 


"even a suspicion that they had ever occurred. I had discovered already 


that along the supposed track of this coast-line of migration there is a series 
of tribes, beginning in Del Norte County, and including the Tolowa, the 
Hupa, and some of their tributaries (not counting in the Humboldt Bay 
tribes), and the Wailakki, who speak languages closely related. It is a 
singular fact that these languages are also closely related to the Navajo, of 
New Mexico, showing that the Navajo must have removed from the Pacific 
coast within comparatively recent times. The following table of numerals 


116 


corroborates this statement. 


THE WAILAKKI, ETC. 


and probably have the English sound of the vowels). 


(The Navajo are taken from another work, 


TOLOWA. HUPA, WAILAKKI. NAVAJO. 

1 | chlah. chlah. klai’-hai. ki. 

2 | nakh’-eh. nakh. nok’-ah. nahkee. 

3 | takh’-eh. takh. tok. tah. 

4 | tenkh’-eh. tinkh. tenkh/’-ah. dteen. 

5 | swor-lah. chwé6-lah. tus-kul/-lah. estlabh. 

6 | os-ta-neh. hos-tan’. kiis’-lak. hostonn. 

7 | tsé-teh. olkch’-kit. kiis’-nak. susett. 

8 | la-ni-shi-tné-ta.| kAé-nem. kiis’-tak. seepee. 

9 | chlé-ntukh. no-kos’-tah. kis-tenkh’-ah. | nastyy. 
10 | neh’-stn. minkh’-lah. kwang-en’-ta. | niznabh. 


The Wailakki, though so obviously Hupa in affinity, owing to their 
nearness to the Wintiin, have adopted some of their customs, as scalping, 
On the other 
hand they tattoo nearly like the Yuki, so that they are mistaken by some 


the scalp dance, the clover dance, and some other things. 
for that singular people. Thus it will be seen that they are a somewhat 
composite people: Hup& in speech, Wintiin in name and in several cus- 
toms, and almost Yuki in tattooing. 

They build the common conical wigwam of poles and bark, witha 
depression slightly scooped out for a floor. One sees among them very 
pretty strings of shell-money, called to-kal’-li, consisting of thin, circular 
disks about a quarter of an inch in diameter, and resembling somewhat the 
Catholic rosaries, in having one larger button or ‘Gloria Patri” to every 
ten small “Ave Marias”. I have seen a Wailakki squaw with ear-drops or 
pendants carved from the ear-shell (/Zaliotis) in the shape of fish, and exhib- 
It is the 


only instance of fancy shell or bone carving, aside from the common shell- 


iting the glinting tints of that beautiful shell to great advantage. 


money, that I ever remember to have noticed. 
In the hot and sweltering interior of the State the Indians generally 
leave their warm winter lodges as soon as the dry season is well established, 


and camp for the summer in light, open wickiups of brushwood, which they 


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Figure 10.—Wai’-lak-ki Woman tattooed. 


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a 


HAUNTS—MODES OF THE CHASE. 117 


sometimes abandon two or three times during the summer for convenience 
in fishing, ete. Immediately on the coast this is scarcely done at all, be- 
cause not necessary; but the Wailakki generally go higher up the little 
streams in the heated term, roaming and camping along where the salmon 
trout (Salmo Masoni) and the Coast Range trout (Salmo iridea) most abound. 
They capture those and other minnows in a rather ignominious and un- 
Waltonian fashion. When the summer heat dries up the streams to stag- 
nant pools they rub the poisonous soap-root in the water until the fish are 
stupefied, when they easily scoop them up, and the poison will not affect 
the tough stomach of the aborigines. 

In Ketten Chow Valley they used to gather immense quantities of 
cammas (Cammasia esculenta). ‘Then there is a kind of wild potato grow- 
ing on high and dry places (I saw no specimens of it) which they use to a 
considerable extent, in addition to roots eaten by all California Indians. 
In the Wintiin language, “Hetten Chow” denotes “‘cammas valley,” and 
“Tetten Pum” means “‘cammas earth”. 

The Wailakki have also a very unsportsmanlike method of capturing 
deer. They run them down afoot. This is not so difficult a matter as one 
might imagine in the case of a very fat buck. Deer have a habit of run- 
ning pretty much in certain established trails, and the Indians make these 
trails a study, post relays of men at points where the animal is pretty cer- 
tain to pass, and so give him continuous chase until he is out of his range, 
and thereby frequently get him so blown that he either stands at bay or 
takes to the water. An old hunter tells me he has frequently seen them 
capture a fine buck in this manner. Then, again, they construct two slight 
lines of brushwood fence, converging to a point, where a snare is set, and 
they chase the animal into this snare. Beside deer, they also run down 
hare and rabbits, and this is still more easily done. A company of Indians 
get together in a space of meadow or in an open wood, and whoop and 
beat the cover to flush the quarry. Puss is terrified by the multitude of 
voices, and runs wild, springs in the air, doubles, tacks, flings somersaults, 
ducks, leaps square off from a straight run even when .nothing moves or 
makes a noise near it, and so beats itself completely out, or slips into its 
burrow. ‘This is great sport for the Indians. They whoop, laugh, scurry 


118 THE WAILAKKI, BTC. 


through the woods, jump, swing their arms, fling clubs, and make a deal of 
noise. I have seen an Indian boy of fourteen run a rabbit to cover in ten 
minutes, split a stick fine at one end, thrust it down the hole, twist it into 
its scut, and pull it out alive. This was easier than it would have been to 
shoot it, especially if he missed it. 

One of their favorite dances is the black-bear dance, which is cele- 
brated when one of the Wailakki braves has been so fortunate as to kill or 
trap one of these animals of happy omen, or has even succeeded in pur- 
chasing a skin of one. They stretch it up on stakes, and then caper and 
chant around it in a circle, beating the skin with their fists as if they were 
tanning the same. 

Another joyous occasion is the clover dance, which is performed in 
the season when the burr-clover gets lush and juicy to eat. The squaws 
deck themselves out in deerskin-robes and strings of pretty shells, which 
jingle and glint to their hopping, while each man has a circlet or coronal of 
the soft white down of owls around his head, twisted in a fluffy roll as large 
as his arm, and another very long one of the same description around his 
loins, tied behind, with the two ends reaching down to the ground. In 
short, the men endeavor to make themselves look as much like the great 
white owlas possible, and the main purpose of their numerous antics appears 
to be to keep these long tails flopping about. They stand in two circles— 
the men inside, the women outside; strike up the inevitable droning chant, 
and the women dance by simply jumping up and down on both feet, while 
their partners in front of them leap, skip, brandish their arrows, and at a 
certain turn of the chant they all jump up together, with a loud whoop and 
shaking of bows and arrows, after which there is a dead silence for a few 
moments, when they commence chanting again da capo. There is no feast- 
ing at any time. 

Filial piety cannot be said to be a distinguishing quality of the Wailakki, 
or, m fact, of any Indians. No matter how high may be their station, the 
aged and decrepit are counted a burden. The old man, hero of a hundred 
battles, sometime “lord of the lion heart and eagle eye,” when his fading 
eyesight no more can guide the winged arrow as of yore, is ignominiously 


compelled to accompany his sons into the forest, and bear home on his 


COURSE OF TRAILS. 119 


poor old shoulders the game they have killed. He may be seen tottering 
feebly in behind them, meek and uncomplaining, even speaking proudly of 
their skill, while he is almost crushed to earth beneath a burden which their 
unencumbered strength is greatly more able to support, but they touch it 
not with so much as one of their fingers. 

Most people who have traveled in the frontier regions of California, 
especially if they were on foot, have probably been no little worried and 
exasperated at the perversity with which the road-makers have run the trails 
and roads over the summits of the hills. Often have I said to myself in 
my hot impatience, “If there is one hill in all this land that is higher than 
another, these engineers and graders are never content until they have car- 
ried the road over the top of it.” But the Indians are more responsible for 
this than our engineers. ‘Time and again I have wondered why the trails 
so laboriously climb over the highest part of the mountain; but I afterward 
discovered that the reason is because the Indians needed these elevated 
points as lookout-stations for observing the movements of their enemies. 
They run the original trails through the chaparral. The pioneers followed 
in their footsteps, and widened the path when need was, instead of going 
vigorously to work and cutting a new one on an easier grade; and in process 
of time when a wagon-road became necessary they often followed the line 
of the ancient trail. When the whole face of the country is wooded alike, 
the old Indian trails will be found along the streams; but when it is some- 
what open they invariably run along the ridges, a rod or two below the 
crest—on the south side of it, if the ridge trends east and west; on the 
east side, if it trends north and south. This is for the reason, as botanical 
readers will understand, that the west or north side of a hill is most thickly 
wooded. The California Indians seek open ground for their trails that they 
may not be surprised either by their enemies or by cougars and grizzly 
bears, of which beasts they entertain a lively terror. 

The Wailakki are a choleric, vicious, quarrelsome race, like the Yuki 
of Round Valley, whom they resemble; and these two tribes are the prime 
rascals of all that country. Naturally, therefore, the tribe has been rap- 
idly fretted away by the white men, and they would have been wholly 


120 THE WAILAKKI, ETC. 


abolished before this time had they not been gathered on the Round Valley 
Reservation. 

An adventure related by T. G. Robbins, of the California volunteers, 
shows that the Wailakki are not lacking in bravery. His regiment, the 
Second Infantry, had been pushing a stiff campaign against them south of 
Kel River, routed them in a bloody fight, and drove them pell-mell over 
the river at Big Bend. One of them being a poor swimmer lagged behind, 
and when Robbins and his comrades emerged on the bank, they saw him 
resting in the middle of the river, in the eddy of a bowlder. He now 
struck out again, and the bullets spattered in the water around him like 
hail. Once across, he perceived it would be death to run up the bank 
under fire, so he concealed himself again. Robbins stripped to the buff 
and swam over to tackle him. As he came out of the water the Indian 
dashed at him with an enormous root in each hand. Both men were stark 
naked, except that the Wailakki had a shell-button and a dime hanging 
from each ear. The soldier struck at him, but his rotten billet of driftwood 
splintered harmlessly over the savage’s head. The Indian aimed a mighty 
blow in return, but the soldier threw up his left arm as in sword practice, 
and the club broke over it, though the end -slammed down on his sconce, 
causing him to perceive ten or twelve Indians and several hundred stars. 
The Indian struck with his second club, but Robbins parried again, and 
the club bounced high in the air. Both men were now disarmed. Instead 
of closing in and grappling, as he should have done, the Indian made a 
dive to recover his club. Quick as thought the soldier caught up another, 
and as the Indian stooped he dealt him a stunning blow on the base of the 
ear. ‘The savage fell all along on the gravel, and lay quivering in every 
muscle, while the soldier, as he says, ‘‘beat him until there was not a whole 
bone in his body”, and the company on the other side looked on and 
applauded. 

This trifling affair, with its truly Homeric termination, is worth 
relating only as an instance of a fair, naked fight between men of the two 
races, armed only with the weapons which nature offered: The upshot 
shows that the savage was the equal of the other in strength, agility, and 


courage, but was inferior in fencing. 


THE LASSIK—A ROBBER TRIBE. 121 


THE LAS -SIK. 


The Las’-sik formerly dwelt in Mad River Valley, from the head- 
waters down to Low Gap, or thereabout, where they bordered on the 
Whilkut. They took their name from their last famous chief. As above 
narrated, a little before the whites arrived they were driven out of this region 
by the ineursion of the Wailakki, whence they removed to Van Dusen’s 
Fork and Dobbins and Larrabie Creeks. They were of Wintiin affinities, 
so here again they jostled against the original occupants, the Saiaz and 
others, and in hard-fought battles were routed again. Thus ousted from 
every place where they tried to establish homes—crowded, elbowed, super- 
numerary in a crystallized population, beaten about from pillar to post, with 
their hearts full of rancorous bitterness and despair—they became a band of 
‘gypsies, or rather of thugs, houseless and homeless nomads, whose calling 
was assassination, and whose subsistence was pillage. Their hand was 
against every man, and every man’s hand against them. All the world was 
their natural enemy. They roamed over the face of the earth, robbing and 
murdering. It is said they took no scalps, but cut off a slain enemy’s feet 
and hands. They even penetrated into the distant valley of the Sacra- 
mento, where they came in conflict with the newly-arrived white man, and 
by bloody defeat and fierce pursuit they were hurled back over the mountains 
whence they came. 

After much tough and bitter experience in this adoptive method of life, 
the Lassik gradually ceased to murder in robbing, but continued to prose- 
cute the latter occupation with undiminished vigor and brilliant success. 
They would blacken their faces and bodies with charcoal, then go into the 
forest near some sequestered house, or by the wayside, and squat there for 
hours together motionless as a stump. So closely would they resemble the 
latter object that the lynx-eyed backwoodsman and hero of fifty fights 
would pass them by unaware. When some one came along at last 
who was seemingly weak, and promised good picking, they would sally 
forth quickly—strange how these stumps will-get up and run!—catch 
the horse by the bit, and proceed to pluck the rider clean. Day after 
day, week after week, they would come and squat in this fashion near 
some lonely house, with that infinite persistence of the Indian, watching 


122 THE: WAILAKKI, ETC. 


the inmates as they came and went, counting them over and over again, 
until they were certain of their number and quality. Then at last, on some 
happy day, when all the signs of the zodiac, the sun and moon and planets, 
were favorable, and no owl screeched, and the spiders were all still, and 
everybody was gone out of the house except perhaps some old crone or 
swaddled baby, they would summon courage to make a rush, capture the 
solitary occupant, pinion him, and plunder the house with neatness and 
dispatch. 

Mr. Robinson related to me an instance where a certain house was plun- 
dered by them three Aprils in succession, punctually to a week, and almost 
toa day. It was the property of a lone wild Irishman, a shepherd, who 
was necessarily absent day-times with his flock on the mountains, thus 
leaving his household substance an easy prey to the savages. After being 
twice robbed in succession, Paddy took unto himself a wife for a bulwark 
and a defense to his possessions round about. But a third time the Lassik 
came when he looked not for them, scaled the garden fence, made a sud- 
den irruption into the house, and knowing the propensity of women to talk, 
caught the Irishman’s wife, tied up her mouth tight, and bade her escape for 
life. This she did, and they then proceeded without interruption to make 
a choice selection of household goods, which they carried away. 

This predatory gypsy life (they subsisted largely this way, not having 
a right to any fishing-grounds), insured their speedy destruction by the 
whites. In 1871 it was said there were only three of them left; these 
had returned to the ancestral valley of Mad River, and were living under 


protection of the whites. 
THE SAI’-AZ. 


As nearly as I could ascertain, the Sai’-az formerly occupied the 
tongue of land jutting down between Eel River and Van Dusen’s Fork. 
They were all carried away tothe Hoopa Valley Reservation, and had been 
so long drageed about between home, the Smith River Reservation, and this, 
that they were dwindled away to a most pitiful and miserable remnant, who 
could give no intelligible account of themselves. The only thing which 
can be stated with certainty is that they once dwelt somewhere on the east 


bank of Eel River. 


THE SAIAZ—THEIR ABJECT CONDITION. 123 


It is the testimony of white men, who had had a taste of their quality, 
that they were once among the bravest of the California Indians. It was only 
after a long and heroic resistance that they gave under, and were led away 
captive to the Smith River Reservation. It was in Hoopa Valley that I saw 
them, and it was indeed hard to believe then that they had ever done any- 
thing manly. They were the most abject of human beings—many of them 
from living eternally in the smudge, with one or both eyes swollen and 
horribly protruding ; some with their noses half eaten away ; all with their 
coarse black hair drooping over faces pitted and slashed, or purple, blotched, 
and channel-worn with the dribblings of bleared and sodden eyes. Their 
naked and unspeakably filthy board cabins stood on a hot mesa beside the 
river, with never a tree or a shrub to dapple their roofs with a sprinkle of 
shade; the flaming sun made riot in the exhalations staggering up from the 
fouled earth; bones, chips, skins, festering flesh were strewn about; and in 
this place of miasma and famine the ghastly beings lay about in their 
swarming tatters, basking in the sun like muddy-skinned caymans of Lou- 
isiana, or drowsily shelling a few acorns, for they received no rations. 

Most tribes of California either burn their lodges annually or abandon 
them frequently to escape from the vermin; but here, condemned to live 
always on one spot and in the same lodges which they were not taught how 
to cleanse, they are almost devoured alive. In their native state they always 
bathe the entire person daily in cold water; but here, huddled together in 
foul, reeking quarters, what little pride of person they ever had was in a 
fair way to be crushed out of them. 

Judging from the wretched remnants that are left, the Saiaz resemble 
most Kel River Indians, having rather squatty, adipose bodies, chubby 
heads, and long simian hands. Like the Kelta they frequently scarify the 
outside of their legs when they lose a bet in gambling. 

They entertain a belief in what, out of contradistinction to Pantheism, 
may be called Pandemonism. Most tribes living near the coast believe 
that the devils or evil spirits of the world pervade many forms of animal 
life, or at least are able to assume those forms at pleasure for the torment- 


ing of men (though all of them have some one or more animals, as a 


124 THE WAILAKKI, ETC. 


white deer, a white mouse, a frog, a black bear, a black eagle, into which 
the devil never does enter); but the Saiaz hold that these evil spirits also 
take possession of the vegetable world for the plaguing of mankind. 

For instance, acorns, leaves, or twigs falling from trees on the roofs of 
their wigwams are all instinct with the devil, replete with demoniac, poison- 
ous influence; and they think that the bad spirits assume these forms to 
compass their destruction. When the winter wind goes over them with a 
lonesome, ghostly shriek, and brings the acorns and leaves rattling down 
on their roofs, they shudder, and the timid squaws scream with terror. One 
would think that an imagination so lively would involve common sense 
enough to suggest the building of the lodges in the open ground. And, 
in fact, most of their villages, as is the case throughout California, are 
built on open ground, though this is done rather with a view of preventing 
hostile tribes from ambushing them. 

One way the Saiaz and other Eel River Indians sometimes adopt in 
crossing swift and deep rivers in winter is to hold stones on their heads to 
weight them down so that they can wade over on the bottom. They will 
stay under nearly’ two minutes, and by selecting smooth, gravelly places 
they can cross streams of some rods in width this way. 

My observations have been that the Indians of Kel and Mad Rivers are 
of a rather short and pudgy stature, especially the Wailakki, and a decidedly 
inferior physique in general; but the pioneers say that present appear- 
ances are deceptive. These tribes have suffered much from wars with the 
whites, and the remnants of them are the poorest specimens of their race, 
who took little part in fighting. In an early day they averaged an inch or 
two taller than the Indians of Sacramento Valley and the Weaverville Basin, 
and were much finer men. The Wailakki are called by the Yuki “Kak’- 
wits”; 7. ¢. ‘North People”. 

The Wailakki call the Saiaz Noan’-kakhl, and the Mattoal and Lolon- 
kik, Tul’-bush. All these tribes here mentioned originally spoke Wailakki. 


CHAPTER XIV. 
THE YU-KI. 


To the traveler arriving on the summit between Eden Valley and the 
Middle Eel River, looking north, there is presented one of the most beauti- 
ful and picturesque landscapes in California. The name, ‘Round Valley”, 
is descriptive of this noble domain, and there it lies, far below and beyond, 
an ocean of yellow grain and pasture fields, islanded with stately groves of 
white oak and encompassed on all sides with a coronal of blue, far-sloping 
mountains, dappled green and golden with wild-oat glades and shredded 
forest or chaparral. There is something rich and generous, like ripened 
corn and wine, in the landscapes of the Coast Range in autumn, and over 
all bends the soft sky of Italy, and pours the wonderful lilac chiaroscuro of 
the atmosphere, which lends an inexpressible charm. 

Here in the heart of the lofty Eel River Mountains, which shut it in 
sixty or seventy miles from all the outer world, was a little Indian cockagne, 
a pure democracy, fierce and truculent. The inhabitants of this valley, 
unequaled in its loveliness by all that is said or sung of the Vale of Cash- 
mere—the Yuki—were indisputably the worst tribe among the California 
Indians. 

I had a great deal of trouble in finding this singular people. I heard 
about “Yuki” over in the Sacramento Valley, at Weaverville, on Hay 
Fork, on Mad River, on Van Dusen’s Fork, and all along Eel River, and 
always the “Yuki” were to be the next tribe that I would come upon. 
At last I began to be skeptical of their very existence, and smiled an incred- 
ulous smile whenever I heard the name “Yuki” mentioned. 

’ The reason for this is curious. The word yuki in the Wintin lan- 
guagesignifies “‘ stranger”, and hence, secondarily, ‘‘bad Indian” or “thief”; 


125 


126 THE YUKI. 


and it was applied by that people to different tribes around them, just as 
the ancient Greeks called all the outside world “barbarians”. There were 
of old many tribes contiguous to them who actually were ‘bad Indians” 
compared with the peaceful Wintiin; but the latter applied the epithet so 
indiscriminately that the Americans, not troubling themselves to investigate 
the matter, got confused on this subject. Hence the number of tribes 
called “Yuki”. Asa matter of fact, there ave several tribes whom both 
whites and Indians call “Yuki”; but this tribe alone acknowledge the title 
and use it. 

The unphilosophical and double-seeing Wintiin at Red Bluff described 
the “Yuki” to me as terrific fellows, savage giants living in the Coast 
Range Mountains, dwelling in cayes and dens, horribly tattooed (which 
they are), and cannibals. 

Their own name for themselves is Uk-um-nom (meaning “in the val- 
ley”), and for those on South Eel River speaking the same language, Hich’- 
nom (meaning “outside the valley”). Those over on the ocean are called 
Uk-hdat-nom (‘on the ocean”). It is possible that the word wkwn was cor- 
rupted by the Winttim into yukz, their present name. 

Most of them have two names, one given in infancy, the other in later 
life; but there is no ceremony in connection with the christening. For 
instance, the head-chief of the Yuki, when the Americans became ac- 
quainted with them, was Toal-ke-mak’ or Wil-osh’. Their present chief, 
salled on the reservation Captain Mike, is Pam-mem’-mi or Oal’-wal-mi. 
When a child does not grow well, or otherwise seem to be prosperous and 
jucky under one name, another is frequently given to it. This is previous 
to the bestowment of the virile name. I have not often in California found 
a name bestowed on account of circumstances in the person’s history ; but 
it is done among the Yuki, though generally a child takes its father’s or 
erandfather’s name. Thus Mil-chdi-mil (I talk) was given to a talkative 
child; another was called Wo-nun’-nuh (Blue Head); and another Mai- 
el-héat-meh (Big Legs). 

The Yuki and the Wailakki are considered of a rather low grade of 
intellect, and on the Round Valley Reservation they are the butt of the other 


Indians. The common saying regarding these two tribes is that “they do 


PERSONAL CHARACTERISTICS. 127 


= 


not want to know anything”. They both prefer against each other the 
charge that, in old times, the dead who had no friends were dragged away 
into the brush, or hidden in hollow logs, or barely covered with leaves, &e. 
Hence the Yuki had few friends among their neighbors, except the Wailakki, 
and they had more intercourse with them than with any others, although 
they occasionally fought each other with a hearty good-will. They joined 
territories about half-way between Round Valley and North Eel River, and 
they intermarried, giving rise to a progeny called Yuki-Wailakki. The 
Yuki were unrelenting enemies of the Néam-lak-ki (Wintiin), and often 


fought them on the summit east of Round Valley. They would climb 


trees up there and wait for hours for a Ndéam-lak-ki to come along, when 
they would imitate the grouse, the California quail, or some other choice 
game-bird, and so lure them within arrow-shot. They were also especially 
bitter against the whites, and seized an early opportunity to kill any of 
their squaws who went to live with them. 

The Yuki have disproportionately large heads, mounted like cannon- 
balls on smallish, short bodies, with rather protuberant abdomens. Their 
eyes are a trifle under-sized, but keen and restless, and from the execrable 
green-wood smudge in which they live in winter they are not unfrequently 
swollen and horribly protruding. Their noses are stout, short, and straight, 
the nares expanded; and they have heavy shocks of stiff, bristly hair, cut 
short, and hence bushy-looking. They are variously complexioned, with- 
out any perceptible law, from yellowish-buff to brown and almost black. 

They are a truculent, sullen, thievish, revengeful, and every way bad 
but brave race. Two of them from whom I attempted to get their numerals 
chose to consider me bent on some devilish errand, and they lied to me so 
systematically that I did not get a single numeral correct. They have the 
most desperate persistence in pursuit of revenge. I was told of an instance 
where a tribe seemed to have decreed that a certain offending pioneer and 
hunter, formidable with the rifle, must be killed, and more than a dozen of 
them who were sent to do the work, were one after another slain by him 
before they accomplished their purpose. 

On the reservation at the present day the Yuki quarters are on a low 
piece of ground which was once occupied as a burying-ground, hence the 


128 - THE YUKI. 


place is infested with miasmatic exhalations and is unhealthy. The abori- 
gines were better sanitarians when they had the control of these matters ; 
they built their lodges all around the edge of the valley, on the first little 
bench or series of knolls, and not on the plain at all, Their assembly-hall 
was of the Sacramento Valley order, dome-shaped, capable of containing 
from one to two hundred persons, thatched with grass and covered with earth. 
They had the mountain style of lodge, conical-shaped and built of poles, 
bark, and puncheons, but often thatched in winter. 

Most of the tribes in Northern California use wood almost exclusively 
in their lodges, especially on the Coast Range, and near the redwood belt; 
but in the coast valleys and on the great plains of the interior, thatch and 
earth are used for roofing. As a partial consequence, we find that ophthal- 
mia and blindness prevail in the latter region more than in the former, on 
account of deficient ventilation. 

There have been various estimates of the aboriginal population of 
Round Valley. Iam told that Sam. Kelsey, the first American who ever 
set foot in the valley, and a man accustomed to Indians, estimated it at 
5,000 souls. At this figure there would have been one Indian to every four 
acres in the valley, or 160 to the square mile! And yet this is not at all 
improbable, because the Indians lived wholly in the valley (except for brief 
seasons in the summer), while they had usufructuary possession of a vast 
circumjacent area of mast-bearing forest, besides many miles of salmon 
streams. On the same reasoning, the above conjectural rate of population 
must by no means be applied to the great, naked, arid plains of the Sacra- 
mento and San Joaquin. 

As the Yuki were so often involved in war, martial matters necessarily 
engage a great deal of their attention, and occupy a large part of their con- 
versation. Their customs and usages in this direction were quite elabo- 
rate. Mrs. Dryden Laycock, one of the pioneer women of Round Valley, 
described to me a Yuki war-dance, that she once witnessed, which was a 
fantastic and terrible spectacle. The warriors to the number of several 
hundred assembled behind a little hill, where they stripped themselves 
naked (though their aboriginal costume consisted of little else but breech- 


cloths); then they smeared their bodies with pitch or some other sticky 


WAR-DANCE—BATTLES. 129 


material, and sprinkled on white eagle-down from tip to toe. On their 
heads they put bushy plumes and coronals of larger feathers. Then, seizing 
their bows and arrows, and slinging their quivers over their shoulders they 
rushed over the brow of the hill and down upon the plain in a wild and 
disorderly throng, uttering unearthly yells and whoops, leaping, and brand- 
ishing their weapons above their heads, and chanting their war-songs. 

Before a battle takes place the heralds of the two contending parties 
meet on neutral ground and arrange the time and place of the conflict. 
The night before going out they dance all night to inflame their courage. If 
the warrior possesses a wide elk-skin belt he ties it around him to protect his 
vitals, but otherwise he is quite naked. About three hundred arrows to the 
warrior is the complement of ammunition for a raid. The Wailakki, on the 
other hand, wear shields of tanned elk-skin, which are very thick and tough, 
and proof against most arrows. The body of the skin is stiff, and is left 
wide enough to shield two or three men. It is worn on the back, so as not 
to incommode the warrior in battle, and when he sees an arrow coming he 
turns his back to it, and two or three of his friends, if they choose, screen 
themselves behind his shield, at the same time shooting over it or around 
the sides of it. If the shield-bearer sees an arrow coming so low that it 
may strike him in the legs he ducks. They time their march so as to be at 
the battle-field at daybreak. If a Yuki stumbles and falls on the march, or 
is stung by a yellow-jacket, it is a bad omen; he must go home, or he will 
be killed. 

During the battle they simply stand up in masses in the open ground or 
amid the chaparral, and shoot at each other until they “get enough,” as one 
of them expressed it; then they ery quits and go home. If any dead are left 
on the field both parties return afterward and carry them away and bury 
them (they burn only those whom they do not honor, though this rule is 
not invariable); but a pioneer states that he has seen Yuki dead left on the 
field, a prey to beasts and birds. 

The Yuki say that they never scalped white men, but they take scalps 
from Indians. 

When the men are absent on a war expedition the women do not 


sleep; they dance without ceasing, in a circle, and chant and wave wands 
97TC 


130 THE YUKI. 


of leaves. They say their husbands “ will not get tired if they dance all 
the time”. When they return they join in the dance, in a circle within 
that of the women. Each woman is behind her own husband, and she wets 
him with water, and sprinkles acorn flour over him, to groom and rest him, 
and waves a wisp of leaves over him to cool him. 

When rain falls in autumn enough to give the earth a thorough soak- 
ing, and the angle-worms begin to come to the surface, then the Yuki house- 
keeper turns her mind to a good basket of worm-soup. Armed with 
her “ woman-stick,” the badge of her sex—which is a pole about six feet 
long and one and a half inches thick, sharpened and fire-hardened at one 
end—she seeks out a piece of rich, moist soil, and sets to work. Thrusting 
the pole into the ground about a foot, she turns it around in every direc- 
tion, and so agitates the earth that the worms come to the surface in large 
numbers for a radius of two or three feet around. She gathers and carries 
them home, and cooks them into a rich and oily soup, an aboriginal vermi- 
celli, which is much esteemed by the good wife’s family. 

After this lickerish mess is eaten, perhaps she discovers that the youngest 
boy’s hair needs cutting, and she brings out the scissors. This consists of 
a flat piece of stone and a sharp-edged bone; the stone is held under the 
hair, while with the bone she hageles it off as best she can. Then with a 
coal of fire she evens off the ends around quite nicely. 

Tattooing is done with pitch-pine soot and asharp-pointed bone. After 
the designs have been traced on the skin, the soot is rubbed in dry. In 
another place the reader will find a series of tattoo patterns employed by 
different tribes. 

Candidates for the degree of M. D. pass their competitive examination 
in the assembly hall—an examination more severe than the contention 
between Doctor Cherubino and Doctor Serafino in “the great School of 
Salern”. It consists simply of a dance, protracted through day and night 
without cessation, until they all fall utterly exhausted except one, who is 
then admitted to practice the healing art. 

One method of procedure is as follows: The patient is placed on the 
ground stark naked, face upward, and two doctors take their stations at 


his feet, one directly behind the other. Striking up a crooning chant, they 


Figure 11.—Yn‘-ki Tattooing. 


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THE POISON DOCTOR. 131 


commence hopping up and down the unfortunate individual with their legs 
astride of him, advancing by infinitesimal jumps all the way up to his 
head, then backward to his feet—both keeping close together and hopping 
in regular accord. 

The “poison doctor” is the most important member of the profession. 
The office is hereditary ; a little child is prepared for holding it by being 
poisoned and then cured, which in their opinion renders him invulnerable 
ever afterward. Of course it will be understood that a great part of these 
supposed cases of poisoning are merely the creation of their superstitious 
imaginations. They are somewhat homeopathic in their practice ; they 
cure poisoning with poison, expel a cold with cold water, ete. They go 
by the rule, no cure no pay. Female doctors are not absolutely entitled 
to a fee, but they expect and generally receive presents. An instance is 
related where a woman volunteered to extract an arrow-point from the body 
of a white man who was friendly to the Yuki. Her proposition was ac- 
cepted, and at the appointed time she arrived followed by a train of about 
thirty female attendants ; she was dressed sumptuously in fringed leggings, 
a thread petticoat of milkweed fiber, a beautiful wild-cat skin robe tasseled 
with the tails, and a rich otter-skin bandeau, supporting tall eagle feathers, 
which were cut in the middle to tremble with her motions. She carried in 
her hand a wand with a gay feather in the end of it. She was described 
as a woman of a majestic presence, graceful with that unstudied charm 
which belongs to the children of the sun. Walking round and round the 
patient with her attendants, and chanting, she repeatedly applied her wand 
to the wound and simulated great effort in drawing out the arrow-head. 
Finally she stooped down and applied her lips to the wound; and after a 
little while she ejected a flint from her mouth (previously placed there of 
course), and assured the man he would now speedily recover. Vor this 
humbug, so transparent, and yet so insinuatingly and elegantly administered, 
she expected no less a present than a gayly-figured bandana handkerchief 
and five pounds of sugar. 

When their own friends fall sick they give them sufficient attention ; 
but if an old person has no blood-relations he is generally left to die un- 
attended. Public spirit is a thing unknown. 


132 THE YUKI. 


There is a curious phenomenon among the California Indians called 
by the Yuki the ¢-wa-miisp (man-woman), and by the Pomo dass. I have 
heard of them elsewhere, but never saw one except in this tribe. There 
was a human being in the Yuki village on the reservation who wore a dress 
and was tattooed (which no man is), but he had a man’s (querulous) voice, 
and an unmistakable though very short and sparse whisker. At my in- 
stance the agent exerted his authority and caused this being to be brought 
to headquarters and submitted to a medical examination. This revealed 
the fact that he was a human male without malformation, but apparently 
destitute of desire and virility. He lived with a family, but voluntarily 
performed all the menial tasks imposed upon a squaw, and shirked all func- 
tions appertaining toa man. Agent Burchard informed me that there were 
at one time four of these singular beings on the Round Valley Reservation, 
and Charles Eberle, a pioneer, stated that, in his opinion, there were, in an 
early day, as high as thirty in the Yuki tribe. Why do they do this? 
Quien sabe? When questioned about it the Indians always seek to laugh 
the matter away; but when pressed for an explanation they generally reply 
that they do it because they wish to do it; or else with that mystifying 
circumlocution peculiar to the Indian, they answer with a long rigmarole, 
of which the plain interpretation is, that, as a Quaker would say, the spirit 
moves them to do it, or, as an Indian would say, that he feels a burning in 
his heart which tells him to do it. There are several theories advanced by 
the whites to account for this phenomenon: one, that they are forced to 
dress like women as a penalty for cowardice in battle; another, that it is 
done as a punishment for self-abuse; still another, that they are set apart 
as a kind of order of priests or teachers. This last theory has some ap- 
pearance of confirmation in the fact that one of these men-women once 
went down from Pit River to Sonoma County and “preached” to the Mis- 
sion Indians in Spanish. Others among the Yuki have been known to 
devote themselves to the instruction of the young by the narration of 
legends and moral tales. They have been known to shut themselves up in 
the assembly-hall for the space of a month, with a few brief intermissions, 
living the life of a hermit, and spending the whole time in rehearsing the 


tribal history in a sing-song monotone to all who chose to listen. 


BURIAL—ANNIVERSARY DANCE. 133 


Nevertheless, I consider the Indian explanation the best, because the 
simplest—namely, that all this folly is voluntary; that these men choose 
this unnatural life merely to escape from the duties and responsibilities of 
manhood; and that the whole phenomenon is to be regarded as another 
illustration of that strange capacity which the California Indians develop 
for doing morbid and abnormal things. 

The Pit River Indians have a regular ceremony for consecrating these 
men-women to their chosen life. When an Indian shows a desire to shirk 
his manly duties they make him take his position in a circle of fire, then a 
bow and a “woman-stick” are offered to him, and he is solemnly enjoined 
in the presence of the witnesses assembled to choose which he will, and 
ever afterward to abide by his choice. 

From the outrageous character of this tribe, white men know very little 
about their religious beliefs and ideas. Tai-ké-mo is the name of the 
Great Man of the Yuki mythology; he created the world and was himself 
the first man in it. But this has probably been ingrafted from the Christian 
story. . 

The Yuki bury their dead in a sitting posture. They dig a hole six 
feet deep sometimes, and at the bottom of it “coyote” under, making a little 
recess in which the corpse is deposited. 

There is an anniversary dance observed by them called the green-corn 
dance, though this manifestly dates only from the period when the Spaniards 
taught them to cultivate corn. The performers are of both sexes; the men 
being dressed with a breech-cloth and a mantle of the black tail-feathers of 
eagles, reaching from under the shoulders down to the thighs, but not en- 
cumbering the arms; while the squaws wear their finest fur robes, strings 
of shells, ete., and hold gay-colored handkerchiefs in their hands. The men 
hop to the music of a chant, a chorister keeping time with a split stick ; 
but the squaws, standing behind their respective partners in an outside cir- 
cle, simply sway themselves backward and forward, and swing their hand- 
kerchiefs in a lackadaisical manner. 

Thievery is a virtue with them, as it was with the Spartans, provided 
the thief is sly enough not to get caught. Turbulent and choleric, they 


often treat their women and children with cruelty, whereas most California 


134 THE YUKLI. 


Indians are notable for their leniency. They were frequently involved in 
deadly feuds among themselves, and were seldom off the war-path in former 
times, the pacific and domestic Pomo being their constant victims. 

A veteran woodman related to me a small circumstance which illus- 
trates the remarkable memory of savages. One time he had occasion to 
perform a piece of labor in a certain wood where water was very scarce, 
and where he was grievously tormented with thirst. He remembered to 
have seen a little spring somewhere in that vicinity, and he considered. it 
worth his while under the circumstances to search for it two days, but 
without success, when there came along a Yuki woman, to whom he made 
mention of the matter. Although she had not been near that place for six 
years, and, like himself, probably had never seen the spring but once, yet 
without a moment’s hesitation or uncertainty she led him straight to the 
spot. Probably there is no other thing in this country, so arid through the 
long summer months, of which the Indians have better recollection than of 


the whereabouts of springs. 
THE YUKI DEVIL. 


On the reservation there once lived an Indian who was so thoroughly 
bad in every respect that he was generally known by the sobriquet of The 
Yuki Devil. He committed all the seven deadly sins and a good many 
more, if not every day of his life, at least as often as he could. One time 
he wandered off a considerable distance from the reservation, accompanied 
by two of his tribal brethren, and the three fell upon and wantonly mur- 
dered three squaws. ‘They were pursued by a detachment of the garrison, 
overtaken, captured, carried back, manacled hand and foot, and consigned 
to the guard-house. In some inexplicable manner the Devil contrived to 
break his fetters asunder, and then he tied them on again with twine in 
such fashion that when the turnkey came along on a tour of inspection he 
perceived nothing amiss. Being taken out for some purpose or other 
soon afterward, he seized the opportunity to wrench off his manacles and 
escape. He was speedily overtaken and brought down with a bullet, which 
wounded him slightly, taken back to the guard-house, heavily ironed, and 


cast into a dungeon. Here he feigned death. For four days he never 


THE YUKI DEVIL. 135 


swallowed a crumb of nutriment, tasted no water, breathed no breath that 
could be discovered, and lay with every muscle relaxed like a corpse. To 
all human perception he was dead, except that his body did not become 
rigid or cold. At last a vessel of water was placed on a table hard by, 
information of that fact was casually imparted to him in his native tongue, 
all the attendants withdrew, the dungeon relapsed into silence, and he was 
secretly watched. After a long time, when profound stillness prevailed, 
and when the watchers had begun to believe he was in a trance at least, he 
cautiously lifted up his head, gazed stealthily all around him, scrutinized 
every cranny and crevice of light, then softly crawled on all-fours to the 
table, taking care not to clank his chains the while, took down the pitcher 
and drank deep and long. They rushed in upon him, but upon the instant— 
so fatuous was the obstinacy of the savage—he dropped as if he had been 
shot, and again simulated death. But he was now informed that this sub- 
terfuge was quite too thin for any further purposes, and as soon as the gal- 
lows could be put in order the executioners entered and told him plainly 
that the preparations were fully completed for his taking-off. He made no 
sien. Then, half dragging, half carrying the miserable wretch, they con- 
duct him forth to the scaffold. All limp and flaccid and nerveless as he is, 
they lift him upon the platform; but still he makes not the least motion, 
and exhibits no consciousness of all these stern and grim preparations. He 
is supported in an upright position between two soldiers, hanging a lifeless 
burden on their shoulders; his head is lifted up from his breast where it 
droops in heavy helplessness; the new-bought rope, cold and hard and 
prickly is coiled about his neck, and the huge knot properly adjusted at 
the side; the merciful cap which shuts off these heart-sickening preparations 
from the eyes of the faint and shuddering criminal is dispensed with, and 
everything is in perfect readiness. The solemn stillness befitting the awful 
spectacle about to be enacted falls upon the few spectators; the fatal signal 
is given; the drop swiftly descends; the supporting soldiers sink with it, as 
if about to vanish into the earth and hide their eyes from the tragedy; with 
a dead, dull thud the tightened rope wrenches the savage from their upbear- 
ing shoulders into pitiless mid-air, and the Yuki Devil, hanging there with- 
out a twitch or a shiver quickly passes from simulated to unequivocal and 
unmistakable death. 


156 THE YUKI. 


THE CHU-MAI’-A. 


In the Pomo language chu-mai’-a signifies “stranger”, hence “enemy”. 
Some writer has finely remarked that it is a good commentary on our civili- 
zation that, in frontier parlance, “stranger” is synonymous with “friend”; 
but in the Indian tongues it seems to be generally tantamount to “‘enemy”. 

The Chu-mai’-a are simply Yuki; the more southerly bands of them, in 
Eden Valley and on the Middle Eel, south of Round Valley, are sometimes 
called the Spanish Yuki, because their range was southward and this brought 
them in contact with the Spaniards from whom they acquired some words 
and customs. 

They and the Yuki were ever on the war-path against the peaceful and 
inoffensive Pomo, and the brunt of their irruptions generally fell on the 
Potter Valley Pomo, because the mountains here interposed slighter obstacles 
to their passage. At the head of Potter Valley the watershed is very low and 
the pass is easy, so easy that it could readily be traversed by heavy masses 
of civilized troops. On the summit, a rod or two from a never-failing spring, 
there is to this day a conspicuous cairn, which was heaped up by the Indians 
to mark the boundary ; and if a member of either tribe in war-time was 
caught beyond it he suffered death. When the Chumaia wished to chal- 
lenge the Pomo to battle, they took three little sticks, cut notches around 
their ends and in the middle, tied them in a fagot, and deposited the same 
on this cairn. If the Pomo took up the gauntlet, they tied a string around the 
middle notches and returned the fagot to its place. Then the heralds of 
both tribes met together in the neutral territory of the Tatu, a little tribe 
living at the foot of the pass, and arranged the time and place of the battle, 
which took place accordingly. William Potter, the first settler in Potter 
Valley, says they fought with conspicuous bravery, employing bows and 
arrows and spears at long range, and spears or casual clubs when they came 
to a square stand-up fight in the open field. They frequently surged upon 
each other in heavy, irregular masses. 

The following almost incredible occurrence was related to me by a 
responsible citizen of Potter Valley, and corroborated by another, both of 


whose names could be given if necessary : 


THE TALE OF BLOODY ROCK. 137 
STORY OF BLOODY ROCK. 


After the whites became so numerous in the land that the Indians 
began to perceive they were destined to be their greatest foes, the Chumaia 
abandoned their ancient hostility to the Pomo, and sought to enlist them in 
a common crusade against the newly-come and more formidable enemy. 
At one time a band of them passed the boundary-line in the defile, came 
over to the Pomo of Potter Valley, and with presents and many fair words 
and promises of eternal friendship, and with speeches of flaming, barbarian 
eloquence and fierce denunciation of the bloody-minded intruders who 
sacrificed everything to their sordid hankering for gold, tried to kindle 
these ‘‘tame villatic fowl” to the pitch of battle. But the Pomo held their 
peace, and after the Chumaia were gone their ways they hastened to the 
whites and divulged the matter, telling them all that the Chumaia were 
hoping and plotting. So the Americans resolved to nip the sprouting mis- 
chief m the bud, and fitting out a company of choice fighters went over 
on Kel River, feil upon the Chumaia, and hunted them over mountains 
and through canons with sore destruction. The battle everywhere went 
against the savages, though they fought heroically, falling back from vil- 
lage to village, from gloomy gorge to gorge, disputing all the soil with 
their traditional valor, and sealing with ruddy drops of blood the pos- 
sessory title-deeds to it they had received from nature. 

But of course they could not stand against the scientific weapons, 
the fierce and unresting energy, and the dauntless bravery of the whites, 
and with sad and bitter hearts they saw themselves falling one by one, 
by dozens, by scores, fast going out of existence, all their bravest drop- 
ping around them. The smoke of burning villages and forests black- 
ened the sky at noon-day, and at night the flames snapped their yellow 
tongues in the face of the moon, while the wails of dying women and 
helpless babes, brained against a: tree, burdened the air. 

At last a band of thirty or forty—that was as near the number as 
my informant could state—became separated from their comrades, and 
found themselves fiercely pursued. Hemmed in on one side, headed off 


on another, half-crazed by sleepless nights and days of terror, the fleeing 


138 THE YUKI. 


savages did a thing which was little short of madness. They escaped up 
what is now called Bloody Rock, an isolated bowlder standing grandly 
out scores of feet on the face of the mountain, and only accessible by a 
rugged, narrow cleft in the rear, which one man could defend against a 
nation. Once mounted upon the summit the savages discovered they had 
committed a deplorable mistake and must prepare for death, since the rifles 
in the hands of the Californians could knock them off in detail. A truce 
was proclaimed by the whites, and a parley was called. Some one able 
to confer with the Indians advanced to the foot of the majestic rock, and 
told them they were wholly in the power of their pursuers, and that it was 
worse than useless to resist. He proffered them their choice of three alterna- 
tives: Either to continue to fight, and be picked off one after another, 
to continue the truce and perish from hunger, or to lock hands and leap down 
from the bowlder. The Indians were not long in choosing; they did not 
falter, or cry out, or whimper. They resolved to die like men. After con- 
sulting a little while they replied that they would lock hands and leap down 
from the rock. 

A little time was granted them wherein to make themselves ready. 
They advanced in a line to the brow of the mighty bowlder, joined their 
hands together, then commenced chanting their death-song, and the hoarse, 
deathly rattle floated far down to the ears of the waiting listeners. or the 
last time they were looking upon: their beloved valley of Eel River which 
lay far beneath them in the lilac distance, and upon those golden, oat-coy- 
ered and oak-dappled hills, where they had chased the deer in happy days 
forever gone. For the last time they beheld the sweet light of the sun 
shine down on the beautiful world, and for the last time the wail of his hap- 
less children ascended up to the ear of the Great One in heaven. As they 
ceased, and the weird, unearthly tones of the dirge were heard no more, 
there fell upon the little band of whites a breathless silence, for even the 
stout hearts of those hardy pioneers were appalled at the thing which was 
about to be done. The Indians hesitated only a moment. With one sharp 
ery of strong and grim human suffering—of the last bitter agony—which 
rang out strangely and sadly wild over the echoing mountains, they leaped 


down to their death. 


CHAPTER XV. 
THE TA-TU. 


The Té-tu are known in their own language as Hiichnom and on the 
reservation as ‘‘Redwoods”; the title here given them is that applied to 
them by the Pomo of Potter Valley. The Hichnom live along South Kel 
River, but that part of them included in the above name live in the extreme 
upper end of Potter Valley. They constitute a mere village, a little Indian 
Monaco, wedged in between two powerful families, the Yuki and the Pomo, 
yet allowed to retain their neutrality and independence most of the time. 

As I once before intimated, the Pomo were a harmless and inoffensive 
race, yet they had the fondness of most savages for martial trophies and 
displays, though lacking the courage to procure them. So they sometimes 
employed the Hichnom to make war for them against the Yuki and bring 
them scalps, for which they paid at the rate of about 520 a scalp. And 
frightful scalps they took! They skinned the whole bust, including the 
shoulders, but omitted from the scalp that part of the face within a triangle, 
whose angles are the root of the nose and the extremities of the lower jaw- 
bone. This is a mercenary transaction quite germane to the character of 
the Northern California Indians. 

The Tatu wigwams do not differ essentially from-those of the vicinal 
tribes; they are constructed of stout willow wicker-work, dome-shaped, 


o, with 


and thatched with grass. Sometimes they are very large and oblong, 
sleeping-room for thirty or forty persons. The assembly-hall is made with 
heavier timbers to support the thick layer of earth necessary to render it 
air-tight. Having only very contracted holes at the side for ingress and 
egress, these wigwams maintain within a most execrable and everlasting 
acrid smudge which makes bloodshot and protruding eyes horribly common 


+ 
anong the aged. 


140 THE TATU. 


At the head of Potter Valley there is a singular knoll of red earth 
which the Tatu believe to have furnished the material for the creation of the 
original coyote-man. They mix this red earth into their acorn bread, and 
employ it for painting their bodies on divers mystic occasions. I supposed 
at first that the mixing of this red earth in their bread was a ceremonial per- 
formance, but seeing it afterward done by other tribes I came to the con- 
clusion that the Indians spoke truthfully in saying that they did it merely 
to make the bread sweet, and make it go further. They have quarried out 
immense quantities of it from the knoll for these purposes. I visited it 
myself, and found that my worthy host spoke truly in saying that they have . 
taken out ‘hundreds of tons”. At any rate, I will venture the suggestion 
that they must have been living in the valley a thousand years, in order to 
have quarried out this quantity of earth for yeast and cosmetics alone. 

They are remarkable for their timidity. My host, Mr. Carner, related 
how a full-grown, vigorous Tatu in his employ was once frightened to 
death in broad daylight by a belligerent turkey-cock. The poor fellow had 
never seen that species of fowl before, when one day as he was walking 
through the yard the gobbler, being greatly blown out and enlarged in 
appearance, made a furious dash at him, and so frighte.ed him that he 
straightway took to his bed and expired in two days. Another one of the 
same tribe unwittingly trod in a bear-trap when hunting one day with a 
companion, whereupon he dropped all in a heap upon the ground, helpless 
and lifeless, with unspeakable terror, and died in his tracks in half an hour, 
though a subsequent examination revealed the fact that the steel trap had 
inflicted no mortal injury on him, and that he undoubtedly perished from 
fright. His comrade, instead of unclamping the trap, fled for his dear life, 
believing it was the devil they had encountered. 

Mr. Carner, himself a Christian who had labored zealously for their 
conversion, said he had often seen them engage in wordy quarrels, bicker- 
ing, and jangling, and jabbering strange, voluble oaths, until almost the 
whole village was involved, and until his own patience was entirely gone, 
but never once advance to blows. His Saxon blood once got the better of 
his religion, his indignation waxed hot, and he offered them clubs, and told 


them either to fight or be silent, but they did neither the one nor the other. 


7 i i 


ys 


: ene 
oe ee | 


Figure 13.—Hiich’-nom Tattooing. 


* 


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# 
E 
« 
< 
é 
' 
‘ 
c= — 
Wiens bx 
7 - 
ee ae */, 


Bh. oo” DEE nah > 
VA ac 


*" 


SECRET SOCIETY—MEDICAL PRACTICE. 141 


A secret society exists among the Tatu something similar to that 
described in the Pomo chapter, the members of which, in conversation with 
their white acquaintances, make no secret of the fact that it is designed 
simply to keep the women in due subjection. To accomplish this highly 
laudable purpose they profess to be able to hold communication with the 
devil. The Pdm Pomo also do this in the secrecy of the lodge, but the 
Tatu go further; they boldly usher him forth into the outer world, and 
reveal his corporeal presence to the terrified squaws. In the private lodge 
occupied by the society, which is the assembly-hall, they prepare one of 
their number to personate that terrific being. First, they strip him naked, 
and paint his body with alternate stripes of red and black, spirally, from 
head to foot. Then they place on his head a chaplet of green leaves, and 
in his hand a sprig of poison-oak. With the leaves of the chaplet drooping 
over his face to prevent the squaws from recognizing him, all naked and 
hideously painted as he is, he rushes forth with pranks, and lively capers, 
and dreadful whoops, while the assembly-hall he has. just left resounds 
with diabolical yells. Dipping his wisp of poison-oak in water he sprinkles 
it upon the faces of the squaws as he gambols and pirouettes around them, 
whereat they scream with uncontrollable terror, fall prostrate upon the 
earth, and hide their faces. 

Probably the water from the poison-oak blisters their faces slightly, 
and as these things are commonly done in the evening when they cannot 
perceive the poison-oak, the victimized squaws are confirmed in their belief 
of his satanic attributes. They are forbidden to discuss the matter among 
themselves, for if one ever sees a spook and mentions it he dies! It is won- 
derful that these thin tricks can be maintained for years and centuries per- 
haps, unchanged until they are worn down threadbare, and still continue 
to work out terror and fainting of heart to the women as before. Yet the 
savages are not Pyrrhonists, and these simple souls least of all. 

Many varieties of medical practice are in vogue. For instance, Tep, 
a great shamin of the Tatu, will sit for hours beside a patient, chanting in 
that interminable, monotonous way of the Indians, and beating his knee 
with a bunch of rabbit-bladders filled with pebbles, ending finally with a 


142 THE TATU. 


grand flourish of the bladders in the air, and a whirring chatter of the voice, 
to exorcise the evil spirit. 

Another and more sensible mode is as follows: A hole is dug in the 
ground large enough to admit the sick person, partly filled with stones 
painted with red and black stripes; then a fire is kindled in it and continued 
until the ground is thoroughly heated. The fire and stones are then 
removed, and a quantity of rushes with their joints painted with the sacred 
red earth is thrown in, followed by a wisp of damp hay or grass, for the 
purpose of creating a steam. First, the practitioner himself lies down on 
the hay and wallows his breast and back in it, probably to round it into 
shape; then the patient is laid on it, thickly covered with hay or blankets, 
and allowed to perspire freely. 

Still another method is, to place the patient on his back, naked, stretch 
out his arms and legs wide asunder, plant four springy twigs in the ground 
at a distance, bend them over, and tie each to a hand or foot with a string. 
Then the physician, spirally painted like the devil above described, ap- 
proaches with a coal of fire on a fragment of bark, and burns the strings in 
two, allowing the twigs to spring up one after another, whereupon the 
patient screams. The notion appears to be that the evil spirits lurking in 
the several limbs are somehow twitched out or burned. 

Mr. Carner described to me an interesting operation which he once 
witnessed, whereby a squaw whose nervous system had received a severe 
shock from fright was restored by what might be likened to the Swedish 
movement-cure. Dr. Tep, the renowned Tatu shaman, officiated on the 
occasion, and it seems to have been his exceptional good sense and inge- 
nuity which devised the remedy. The woman had been frightened simply 
by a pebble falling into the brook where she was drinking; but, however 
trivial was the producing cause, there could be no doubt as to the genuine- 
ness and intensity of her suffering. The disease appeared to have assumed, 
finally, the form of an inflammatory rheumatism, and had baffled the skill 
of all their physicians. 

At last Dr. Tep assembled nearly the whole village together, placed 
the woman in the center on the ground, caused the company to lock hands 


in a cirele, and then they commenced a dance around her, accompanied by 


Figure 14.—Huch’-nom Tattooing. 


Figure 15.—Hiuch’-nom Tattooing. 


SPOOKS AND SNAKES. 143 


a chant. The singing was slow and mournful at first, corresponding to the 
movement of the dance, and the sick woman gave no response to it except 
her continual groaning and cry of ‘‘ahwe! ahwe!” The tone of the chant- 
ing was full of sadness and commiseration, as if the dancers were deeply 
moved with pity for the sufferer, but slowly it quickened, and the dance 
gradually became more lively. Still she seemed not to be aware of their 
presence, and only continued to cry out piteously, ‘ahwe! ahwe!” Faster 
and faster droned the chant, and still more gaily capered the dance, first 
round one way, then the other, while animation began to beam on their 
countenances. At last the woman seemed to be awakening to the conta- 
gious enthusiasm. She could not resist the old familiar frenzy of the dithy- 
rambie dance. Still swifter and swifter circled the dancers. Her eyes 
began to brighten. Strain now followed strain, instead of the first monotony. 
She was plainly catching the infection. That wild and wizard verve of sav- 
age fanatics was taking possession of her senses. Her wailing “ ahwe / 
ahwe !” began to follow the ever-quickening time of the chant. But still 
she was unable to rise. Then the swift circle of dancers swerved suddenly 
in their mad enthusiasm, swooped upon her with shouts, she was caught up 
in strong arms, and half-carried, half-dragged around the ring, while her 
“ahwe! ahwe!” gradually changed into the general voice of the chanting, 
and melted out of hearing, and step by step, feebly at first, but carried 
irresistibly away at last by the rapture of the hour, she joined in the dizzy 
whirl until perspiration had done its perfect work. 

Mr. Carner added that two or three days afterward he saw the woman 
again, and she was perfectly cured. 

The Tatu observe the acorn dance or thanksgiving dance, which is 
common among the Pomo, and under one name or another common in all 
these parts. Both sexes participate in it, the squaws having as their prin- 
cipal ornament plumes of tall feathers in their hair, while the Indians are 
decorated with cowls or garlands of white owl’s down, and mantles of eagles’, 
buzzards’, or hawks’ tail feathers. This white garland of down is a feature 
peculiar to the Yuki and Wailakki, but the mantle is universal in this 
region. ‘The extensive use of feathers made by the Eel and Russian River 


tribes is attributalle to their fetichism, as they believe that various birds, 


144 THE TATU. 


especially the great white owl, are devils, and their feathers are worn as a 
propitiation, 

This dance is performed in the evening, soon after the acorns are ripe, 
outdoors, and within a cirele of fires. .A chorister beats time on his 
hand with a split stick, and sometimes a trumpeter blows a monotonous 
blast on a whistle fashioned from the leg-bone of some animal. At the 
proper time the chief delivers an oration, of which the one great burden is 
an exhortation to the squaws to lead virtuous and industrious lives. 

Transmigration of souls is an article of their credo; that is, they 
believe that bad Indians’ spirits take up their abode in various animals, 
especially the screech-owl and the coyote, while the souls of the good are 
wafted up to heaven in the smoke of the funeral pyre. To one who has 
ever heard the eldritch and blood-curdling midnight gibbering of the screech- 
owl, it is little wonder that the California Indians so generally assign to him 
the souls of the ungodly dead,.or even those of the hobgoblins ; but inas- 
much as the coyote was the original of the human kind, it is something 
exceptional that he should afterward become the embodiment of the wicked 
only. Herein is a crude idea of Italic progression: firsi, coyote; second, 
man; third, the good become beatific in heaven, and the bad return to 
coyotes. 

Thunder, according to the Tatu, is caused by the flight of some Indian’s 
many-winged spirit up to heaven, flapping its pinions loudly as it ascends. 

Snakes are an object of superstitious belief and of unfeigned terror, 
inasmuch as they consider them to be vivified by the souls of the impious 
dead, dispatched as special emissaries of the devil to work them evil. They 
have a legend of one that lived on Mill Creek, which was a hundred feet 
long, with a single horn on its forehead, and which it required over a 
hundred Indians to destroy. Another one they tell of was so long that 
it reached around a mountain, bit its own tail, and died, and whosoever 
crosses the line of its bones to this day straightway gives up the ghost. 

They also relate a legend of the coyote which is something different 
from that of the Pomo. 


LEGEND OF THE COYOTE. 


Many hundred snows ago while mankind were yet in the form and 


Accra St O76. (Hiichinem) 


Sune by Vkasuka, a womare. 


m 


Ya-a he-le ya-no pee yo-a he-le ya-no restos 
= 


Yo-a he-le ya-no Hi-lo li-mo he-le ya-lo hi-lo 


Sore of the cHuchnom 


Suna by old Kekhhoal (blind). 


dfizhi-o he-he-o hi-hi-o he-he-o -o he-o, -matinne 


[I a 
es See eer Se a ye tte oF Pee ee aes = H 
t [eee eH 
\. UES Rae a) 1 Ee ee E24 iS Sareea SS Sa ae 


him-ai-na matinne himaina tohie “apne en hte 


Ly ee ee ee ee 


sls | 


J qanicid.s> 


Figure 16.—Hich’nom Ta ttooi ng. 


Figure 17.—Huch’nom Tattooi Dg. 


BURIAL OF THE DEAD. 145 


flesh of the coyote, there dwelt in Eel River Valley a famous coyote with 

_his two sons. In those days there came a terrible drought in that region, 
which was followed by a plague of grasshoppers, and this by a fire which 
destroyed every living thing on the face of the earth except the grasshop- 
pers. Then the coyote and his two sons eat very many grasshoppers, for that 
all flesh and all grass were consumed by the fire in the mountains; and they 
had thirst, and there was no water in all that land; but in Clear Lake there 
was water. So they started toward Clear Lake, these three coyotes, and on 
the mountain pass, as you go over into Potter Valley, one of the sons died 
of thirst, and his father buried him and heaped over him a cairn of stones. 
Then they went on to the lower end of that valley, and: as they passed 
over the mountain, going to Clear Lake the other son died, and him like- 
wise the father buried and heaped stones above him. After that he jour- 
neyed on alone to Clear Lake and came into it and drank of the waters, 
so much as never was drunk before, until he drained the lake dry. Then 
he lay down and fell into a deep sleep. As he slept there came up a man 
out of the south country and pricked him with his spear, so that the waters 
flowed forth from him and returned into the lake until it was full again, 
and the grasshoppers which he had eaten became fishes in the water, and 
thus the lake was filled with them. 

As to the legends of the huge snakes above mentioned, it is possible 
that they refer to some lingering member of a species of gigantic saurian 
now extinct. Ifso, the Indians must have been here many hundreds of 
years. 

The Tatu (Hiichnom) bury the dead with their heads to the north and 
their faces to the east, but not invariably. 

10 TC 


CHAPTER XVI. 
THE POMO. 


Under this name are included a great number of tribes or little bands— 
sometimes one in a valley, sometimes more—clustered in the region where 
the head-waters of the Eel and Russian Rivers interlace, along the latter and 
around the estuaries of the coast. Below Calpello they do not call themselves 
Pomo, but their languages include them in this large family. There are 
many dialectic variations as one goes along. An Indian may start from 
Potter Valley, which may be considered the nucleus and starting-point of 
the family, and go over a low range of mountains, ten miles or so, and 
find himself greatly at fault in attempting to converse; ten miles farther, 
and he would find himself still more at sea, so rapidly does the language 
shade away from valley to valley, from dialect to dialect. Yet the vocabu- 
laries printed in the appendix show that they spring from one language, 
as do English and Italian from Sanskrit; and in fact any Indian living on 
Russian River can learn to speak any dialect spoken anywhere along its 
banks much sooner than an American can learn to speak Italian, although, 
in proportion to his whole vocabulary, he may have to learn outright more 
words of a totally different root than the American would. 

In disposition the Pomo are much different from the Yuki and their 
congeners, being simple, friendly, peaceable, and inoffensive. They are 
also much less cunning and avaricious, and less quickly imitative of the 
whites than the lively tribes on the Klamath, to whom they are inferior in 
intellect. As to their physique, there prevails on Russian River essentially 
the same type as that seen in the Sacramento Valley, which will be described 
elsewhere. 

Like all California tribes, they have a certain conception of a Supreme 


Being, whom they call the Great Man or the Great Chief; but I am satis- 
146 


KAI POMO AND KASTEL POMO. 147 


fied that this is chiefly a modern graft on the stock of their mythology. 
The coyote exercised supreme functions in the genesis of all things. It is 
singular how great is the admiration of the California Indians for this tricksy 
and dishonest beast. He was not only the progenitor, but he has been the 
constant benefactor of mankind. 

Nearly all their acts of worship are held in honor of beasts, reptiles, 
or birds. One of the tribes on the lower reaches of Russian River is named 
for a snake, but on the upper waters nearly all the tribal names are formed 
from some characteristic or prominent object of the valley where they 
dwell. They all believe too that their coyote ancestors were molded 
directly from the soil; hence their family designation ‘“‘ Pomo,” though it 
now signifies ‘‘people”, originally, I think, meant “‘earth” or “‘earth-people”, 
being evidently related to the Wintiin pum, paum, which denotes “earth”. 

As the Pomo are less warlike, less cunning and more simple-hearted 
than the northern tribes, so they are more devoted to amusement. The 
tribes hitherto described engage with passionate eagerness in gambling, and 
have certain austere and solemn dances of religion; but the Pomo add to 
these a kind of ball-playing, and down about Healdsburg they also have a 
curious sort of pantomime or rude theatrical performance. 

The broadest and most obvious division of the Pomo family is into Hel 
River and Russian River Pomo. There are two tribes on Eel River, 
‘between it and South Fork, who call themselves Pomo (Kas’-tel Po-mo and 
Kai Po-mo), though it is an assumed name, because they belong to the 
Wailakki family, and prefer their company. It was mentioned heretofore 
that the Wailakki were rather despised by their neighbors; hence when 
any member of these two tribes intermarried with a true Pomo, he or she 
went to live with that nation and learned their language; hence also the 
fact that nearly every man of the Kai Pomo understands both Pomo and 
Wailakki. Nevertheless, because of their name and their claims, I have 
included them here. 

THE KAS'-TEL PO-MO. 

Concerning both this tribe and the next I know very little, for in the 
ferocious and destructive wars which their audacity badgered the whites 
into waging upon them, both they and many of the old pioneers went down 


148 THE POMO. 


together. Men now living on South Fork could impart to me little save 
bald stories of butchery and bloody reprisal. The Kastel Pomo dwelt 
between the forks of the river, extending as far south as Big Chamise and 
Blue Rock, and as above mentioned spoke the Wailakki language. They 
tattooed the face and nose very much in the fashion of that people and the 
Yuki. Mr. Burleigh related to me a curious instance which he once saw 
among them of tattooing by a brave, which is exceedingly rare. An old 
warrior whom he once found upon the battle-field on South Fork was tat- 
tooed all over his breast and arms, and on the under side of one arm was 
a very correct and well-executed picture of a sea-otter, with its bushy tail. 

Women of this and other tribes of the Coast Range frequently tattoo a 
rude representation of a tree or other object, covering nearly the whole 
abdomen and breast. 

Their lodges, implements, etc., require no description, being made in 
the common Eel River fashion with inconsiderable variations. They for- 
merly burned their dead, wherein they showed that they were Pomo; but 
what of them now remain have generally adopted the civilized custom, 
except when one dies at such a distance that the body cannot readily be 
conveyed home, when they reduce it to ashes for convenience in transporta- 
tion. They generally desire, like the Chinese, to be buried in the ancestral 
soil of their tribe. :o 
THE KAI PO-MO. 

The Kai Po-mo (Valley tribe or People) dwell on the extreme head- 
waters of the South Fork, ranging eastward to Eel River, westward to the 
ocean, and northward to the territory of the Kastel Pomo. With these latter 
they were ever jangling, and from the manner in which Indian trails are 
constructed, their wars generally raged on the hill-tops. On the vast wind- 
swept and almost naked hog-back between the two forks of Kel River, 
some thirty miles or more north of Cahto, looming largely up from the 
broad, grassy back of the mountain, is the majestic, rugged, isolated bowlder 
called Blue Rock. A few miles still farther north there is an enormous 
section of this mountain-chain almost entirely covered with evergreen bush, 
whence its name Big Chamise. Between these two points, and more espe- 


cially about the base of Blue Rock, is one of the most famous ancient bat- 


Religious Song of the Zallo—Kai-Lome- 


Dancing Song ve the Fallo-Aai-Lome. 


Lotter Valley. 


a 141 ES aa 6 a eee 
7 FS Va 7 es Ee eet ee t-N—-N— 


A-nu-se anu-sa awe hilli oe hopiljortli wela haryu ha-a-a. 


= 


PREDOMINANCE OF FEMALES. 149 


tle-grounds in California, where Indian blood has been poured out like 
water, and where the ground is yet strewn with flint arrow-heads and spear- 
points. But the bones of the warriors slain on this fatal field are no longer 
visible, having been doubtless consumed on the funeral pyre and sacredly 
carried home for interment. 

The Kai Pomo are the same in all respects as the Kastel Pomo, which 
is to say, about the same as the Wailakki. One matter is notable among 
these Eel River Indians—I observed it more especially among the Kai 
Pomo—and that is the extreme youthfulness of both sexes when they arrive 
at the age of puberty. In the warm and sheltered valley of South Fork 
(however bleak the naked mountain-tops may be in winter), it was a thing 
not at all uncommon, in the days of the Indians’ prosperity, to see a woman 
become a mother at twelve or fourteen. An instance was related to me 
where a girl had borne her firstborn at ten, as nearly as her years could be 
ascertained, her husband, a white man, being then sixty-odd. For this 
reason, or some other, the half-breeds on Kel River are generally sickly, 
puny, short-lived, and slightly esteemed by the fathers, who not unfre- 
quently bestow them as presents on any one willing to burden himself with 
their nurture. 

There is another noteworthy phenomenon in regard to California half- 
breeds which I have observed, and which, when mentioned to others they 
have seldom failed to corroborate, and that is the girls generally predomi- 
nate. Often I have seen whole families of half-breed girls, but never one 
composed entirely of boys, and seldom one wherein they were- more 
numerous. 

I wish to call attention here to what may be denominated the peculiar 
stratification of the tribes in this vicinity. On the northern rivers, which 
debouch into the ocean nearly at right angles, each tribe occupies a certain 
length of the stream on both sides; but on Eel River, South Fork, and 
Van Dusen’s Fork, which flow almost parallel with the coast, every tribe 
owns only one bank of a river, unless it chances to dwell between two 
waters. It should seem that the influence of the ocean has distributed the 
. Indians in certain parallel climatic belts, those living nearest the coast 
being darker, more obese, more squat in stature, and more fetichistic; while, 


150 THE POMO. 


as you go toward the interior, both the physique and the intelligence grad- 
ually improve. This kind of stratification does not obtain on Russian 


River, but fetichism increases as you ¢o down approaching the ocean. 
? Do t=] 
THE KA-TO PO-MO. 


We now commence with the true Pomo, The Ka-to Pomo (Lake People) 
were so called from a little lake which formerly existed in the valley now 
known by their name (Cahto). They do not speak Pomo entirely pure, 
but employ a mixture of that and Wailakki. Like the Kai Pomo, their 
northern neighbors, they forbid their squaws from studying languages— 
which is about the only accomplishment possible to them save that of danc- 
ing—principally, it is believed, in order to prevent them from gadding 
about and forming acquaintances in neighboring valleys, for there is small 
virtue among the unmarried of either sex. But the men pay considerable 
attention to linguistic studies, and there is seldom one who cannot speak 
most of the Pomo dialects within a day’s journey of his ancestral valley. 
The chiefs especially devote no little care to the training of their sons as 
polyglot diplomatists ; and Robert White affirms that they frequently send 
them to reside several months with the chiefs of contiguous valleys to ac- 
quire the dialects there in vogue. 

They construct lodges in the Russian River manner, and do not differ- 
entiate their costumes or utensils to any important extent. In appetite they 
are not at all epicurean, and in the range of their comestibles they are quite 
cosmopolitan, not objecting even to horse-steak, which they accept without 
instituting any squeamish inquiries as to the manner in which it departed 
this life. They consume tar-weed seed, wild oats, California chestnuts, 
acorns, various kinds of roots, ground-squirrels and moles, rabbits, buckeyes, 
kelp, yellow-pine bark (in a pinch), clams, salmon, different sorts of ber- 
ries, ete. Buckeyes are poison, but they extract the toxieal principle from 
them by steaming them two or three days underground. They first excavate 
a large hole, pack it water-tight around the sides, burn a fire therein for 
some space of time, then put in the buckeyes, together with water and 
heated stones, and cover the whole with a layer of earth. When they go 


over to the ocean to fish and dig clams they collect quantities of kelp and’ 


TENNIS—A “CALL” TO PRACTICE MEDICINE. 151 


chew the same. It is as tough as whitleather, and a young fellow with 
good teeth will masticate a piece of ita whole day. Kelp tastes a little 
like a spoiled pickle, and the Indians relish it for its salty quality, and 
probably also extract some small nutriment of juice therefrom. 

There is a game of tennis played by the Pomo of which I have heard 
nothing among the northern tribes. A ball is rounded out of an oak-knot 
about as large as those generally used by school-boys, and it is propelled 
by a racket which is constructed of a long, slender stick, bent double and 
bound together, leaving a circular hoop at the extremity, across which is 
woven a coarse meshwork of strings. Such an implement is not strong 
enough for batting the ball, neither do they bat it, but simply shove or 
thrust it along on the ground. 

The game is played in the following manner: They first separate them- 
selves into two equal parties, and each party contributes an equal amount 
to a stake to be played for, as they seldom consider it worth while to play 
without betting. Then they select an open space of ground, and establish 
two parallel base-lines a certain number of paces apart, with a starting-line 
between, equidistant from both. Two champions, one for each party, stand 
on opposite sides of the starting-point with their rackets, a squaw tosses the 
ball into the air, and as it descends the two champions strike at it, and one 
or the other gets the advantage, hurling it toward his antagonist’s base-line. 
Then there ensues a universal rush, pell-mell, higgledy-piggledy, men and 
squaws crushing and bumping—for the squaws participate equally with the 


sterner sex—each party striving to propel the ball across the enemy’s base- 
line. 

They enjoy this sport immensely, laugh and vociferate until they are 
“out of all whooping”; some tumble down and get their heads batted, and 
much diversion is created, for they are very good-natured and free from 
jangling in their amusements. One party must drive the ball a certain num- 
ber of times over the other’s base-line before the game is concluded, and 
this not unfrequently occupies them a half-day or more, during which they 
expend more strenuous endeavor than they would ina day of honest labor in 
a squash-field. 


Schoolcraft says in his ‘““Onedta” that the chiefs and graver men of the 


yt 


152 THE POMO. 


tribes in the West, however much they encourage the younger men in ball- - 
playing, do not lend their countenance to games of hazard. This is not 
true of the California Indians, for here old and young engage with infat- 
uation and recklessness in all games where betting is involved, though, 
of course, the very decrepit cannot personally participate in the rude hustle 
of ball-playing. The aged and middle-aged; squaws, men, and half-grown 
children stake on this, as well as on true games of hazard, all they possess— 
clothing, baskets, beads, fancy bows and arrows, ete. 

There is another fashion of gambling, with little sticks or bones rolled 
in pellets of grass, which is universal throughout Northern California ; but 
as I had an excellent opportunity of observing a great game of it elsewhere 
among the Pomo it will be described there. 

Among the upper tribes, especially on the Klamath, many women are 
honored as shamins and prophetesses; but here none at all are admitted 
to the medical profession. It is only the masculine sex who receive a “call”; 
there are none but braves whom “the spirit moves”, for it is thus that the 
elect are assured of their divine mission to undertake the healing of men. 
The methods of practice vary with the varying hour, every physician 
being governed in his therapeutics by the inspiration of the spirit of the 
moment; and if he fails in effecting a cure, the obloquy of the failure 
recurs upon his familiar spirit. For instance, a shamin will stretch his 
patient out by a fire, and walk patiently all the livelong day around the fire, 
chanting to exorcise the demon that is in him. Thus the modi operandi are 
as numerous as the whimseys of this mysterious medical spirit. Besides 
these, they have in their pharmacopceia divers roots, poultices, and decoc- 
tions, and often scarify their breasts with flint. When the patient delays 
dying, if he is old and burdensome he is generally carried forth and cast into 
the forest to die alone and unattended ; but the mere removal from the loath- 
some smudge and stench of the lodge, and the exposure to the clean, sweet 
air of heaven sometimes bring him round, and he returns smiling to his 
friends who are nowise pleased. 

Formerly all the dead were disposed of by incremation, but in later 
times under the influence of the white men a mixed custom prevails. An 
intelligent Indian told me that, in case of burial, the corpse was always 


AN OGRE—ISLES OF THE BLESSED. 153 


placed with the head pointing southward. Most of the Indians thus far men- 
tioned believe the Happy Land is in the west or southwest, but their notions 
are evidently confused. A young man who was born and bred among the 
Pomo told me that they nowadays burn only those killed or hanged by 
the whites, and bury the others. I know not if there is any special signifi- 
cance in their discrimination. . 

Robert White affirms that he has frequently seen an aged Indian or 
woman, living in hourly expectation of his demise, go dig his own burial- 
place, and then repair thither daily for months together, and eat his poor 
repast sitting in the mouth of his grave. The same strange, morbid idiosyn- 
crasy prevails among the Wintiin, in the Sacramento Valley. 

Before the irruption of the white men had reduced them to their present 
abject misery, the Kato Pomo treated their parents with a certain considera- 
tion, that is, they would always divide the last morsel of dried salmon with 
genuine savage thriftlessness; but as for any active, nurturing tenderness, 
it did not exist, or only véty seldom. They were only too glad to shufile 
off their shoulders the burden of their maintenance. On the other hand 
they gave their children unlimited free play. Men who have lived familiarly 
amidst them for years tell me they never yet have seen an Indian parent 
chastise his offspring, or correct them any otherwise than with berating words 
in a frenzy of passion, which also is extremely seldom. 

They have an absurd habit of hospitality, which reminds one of the 
Bedouin Arabs. Let a perfect stranger enter a wigwam and offer the lodge- 
father a string of beads for any object that takes his fancy—merely point- 
ing to it, but uttering no word—and the owner holds himself bound in savage 
honor to make the exchange, whether it is a fair one or not. The next day 
he may thrust the stranger through with his spear, or crush his forehead with 
a pebble from his sling, and the bystanders will look upon it as only the 
rectification of a bad bargain. 

It is wonderful how these Indians have all the forest and plain mapped 
out on the tablet of their memory. There is scarcely a bowlder, gulch, 
prominent tree, spring, knoll, glade, clump of bushes, cave, or bit of prairie 
within a radius of ten miles which is not perfectly familiar to the savage, 
even if it does not bear its own distinctive name. Yet he cannot give any 


154 THE POMO. . , 


satisfactory description of this forest or this plain to a white man in English, 
or even to a brother Indian in his vernacular. He prefers to go and lead 
you to the spot, and if he once can be persuaded to attempt this he will not 
fail, he will conduct you to the desired place with the absolute infallibility 
of the sun’s rays in finding out the hidden corners of the earth. 

There is occasionally a Pomo who is named for some animal, snake, 
or bird, in accordance with some whim, or fancied resemblance in the 
child’s actions or babyish pipings, as chi-kok’-a-we (quail), mi-sal’-la 
(snake), ete. 

The Kato Pomo believe in a terrible and fearful ogre called Shil’-la-ba 
Shil’-toats. He is described as being of gigantic stature, wearing a high, 
sugar-loaf head-dress, clothed in hideous tatters, striding over a mountain 
or valley at a step, and like the Scandinavian Trolls, a cannibal, having an 
appreciative appetite for small boys. He is very useful to the Indian in the 
regulation and administration of his household affairs, and especially in the 
“taming of a shrew”, as he has only to rush®into the wigwam with his 
eyes judiciously dilated, and his hair somewhat toused, and vociferate, 
“Shillaba Shiltoats! Shillaba Shiltoats!” when his squaw will scream with 
terror, fall flat upon.the ground, cover her face with her hands—for that 
squaw dies who ever looks upon this ogre—and she will remain very tract- 
able for several days thereafter. The children will also be profoundly 
impressed. 

_ This and the other branches of the Pomo living nearest the ocean have 
a conception of a sort of Hedonic heaven, which is quite characteristic. 
They believe that in some far, sunny island of the Pacifie—an island of fade- 
less verdure ; of cool and shining trees, looped with clinging vines; of bub- 
bling fountains; of flowery and fragrant savannas, rimmed with lilae shad- 
ows, where the purple and wine-stained waves shiver in a spume of gold 
across the reefs, shot through and through by the level sunbeams of the 
morning—they will dwell forever in an atmosphere like that around the 
Castle of Indolence ; for the deer and the antelope will joyously come and 
offer themselves for food, and the red-fleshed salmon will affectionately rub 
their sides against them, and softly wriggle into their reluctant hands. It 


is not by any means a place like the Happy Hunting Grounds of the lordly 


POMO BANDS. 155 


and eagle-eyed Dakotas, where they are ‘“ drinking delight of battle” with 
their peers, or running in the noble frenzy of the chase; but a soft and a 
forgetting land, a sweet, oblivious sleep, awaking only to feast and then to 
sleep again. 

As for the bad Indians, they will be obliged to content themselves 
with a palingenesis in the bodies of grizzly bears, cougars, snakes, ete. 

Among other noted ceremonials the Kato Pomo observe an autumnal 
acorn dance in which the performers wear the mantles and head-dresses of 
eagles’ or buzzards’ tail-feathers customary in this region, and which appears 
to be much like the thanksgiving dance of the Humboldt Bay Indians, being 
accompanied, like that, by the oration of plenty. It is not strictly an anni- 
versary dance, but rather a “movable festival” in the Indian fasti dies, cele- 
brated when the crop of acorns has proven generous, but otherwise omitted. 

Besides the Kato Pomo, there are many other little bands in divers 
valleys, of whom the most important are here mentioned. In Potter Valley, 
taken as a whole, are the Bal-l6 Kai Pé-mo (Oat Valley People); in Sher- 
wood Valley, the Ku-lé Kai Pé-mo (hula is the name of a kind of fruit, 
like little pumpkins, growing on water, as the Indians describe it); in Red- 
wood Cation, the Da-pi-shil Pé-mo (dapishail means “high sun”; that is, 
a cold place, because of the depth of the canon); at Calpello, the Choam 
Cha-di-la Pé-mo (Pitch Pine People); at Ukiah City, the Yo-kai’-a Pé-mo 
(Lower Valley People); in Coyote Valley, the Shé-do Kai Pé-mo; on 
the coast, and along Usal Creek, the Yu-sil Pé-mo or Kam/-a-lel Pé-mo 
(Ocean People); at Little Lake, the Mi-toam’ Kai Pé-mo (Wooded Valley 
People); on the Rio Grande, or Big River, the Bul’-dam Pé-mo. At Clear 
Lake, about Lakeport, is a branch of this family called the Eastern People 
(I do not know the Indian word). The Ku-lé Kai Pé-mo are also called 
by the Kato tribe, Shi-bal’-ni Pé-mo (Neighbor People). 


CHAPTER XVII. 
THE POMO, CONTINUED. 
I have already intimated my belief that the word ‘ Pomo” is allied to 


the Wintiin pum, meaning “earth”. William Potter, one of the pioneers 
of Potter Valley, and a man well acquainted with the Pomo language, 


informed me that there was a word, poam, in it signifying the same thing, 
from which pomo is derived. I questioned the Indians concerning the exist- 
ence of such a word, and none of them had ever heard it. They were 
young Indians however, and it is possible that this word is an archaism, 
and beyond the range of their knowledge. At any rate, it was given by 
Mr. Potter as the basis of a tribal name, Poam Pomo, which is equivalent 
in extent to Ballo Kai Pomo. And there is a great deal of probability in 
this theory, because they believe, as did the Greeks respecting the fabled 
autochthones, that their ancestors, the coyote-men, were created directly 
from the soil, from the knoll of red earth mentioned in a previous chapter. 


THE POAM POMO. 


I shall therefore assume this name as equivalent to Ballo Kai Pomo, 
which we have seen denotes “Oat Valley People”. Some readers may 
raise an objection to this name on another score. Many Californians hold 
that wild oats are not a native crop, but an acclimated product, having 
spread from early scatterings left by the Spaniards; but the Indians of this 
valley declare they have been growing in California so long that they know 
nothing of their origin. Indeed the mere fact that the valley bears the name 
of this cereal indicates for the latter an existence therein coeyal with the 
Indian oceupation. 

In regard to government the Pomo are perhaps a little less ochlocratic 

156 


: MARRIAGE—WANT OF CHASTITY. 157 


than the upper tribes. The chieftainship is hereditary to a certain extent, 
and dual, which is to say, there are two chiefs, who might be compared, as to 
their functions, to the Japanése Tycoon and Mikado, in that one administers 
more particularly the secular affairs, and the other the spiritual. But the 
Indians designate them as the war-chief (arrow-man) and peace-chief (shell- 
man), the war-chief becoming the peace-chief when he grows too decrepit 
to conduct them to battle. The peace-chief is a kind of censor morum, 
adjusts disputes, delivers moral homilies on certain anniversary occasions, 
performs the marriage ceremonies, so far as they extend, and watches over 
the conduct of his people, and especially over that of the wanton young 
squaws. Even the war-chief is obedient to him at home, and in fact that 
functionary is of secondary importance, since the Pomo are eminently a 
peaceable people. 

There is rather more formality in the marriage ceremony than prevails 
among most California Indians. The bridegroom can hardly be said to 
purchase his bride, yet he is expected to make generous presents to her 
father, and unless these were forthcoming probably the marriage would 
not be pernnitted. The peace-chief causes the parties to enter into a simple 
covenant in presence of their parents and friends, after which there is danc- 
ing and merry-making for a considerable space of time, together with eating 
and drinking, but not in such measure or quality as to constitute feasting. 

As is true of California Indians generally, there is scarcely such an 
attribute known as virtue or chastity in either sex before marriage. Up 
to the time when they enter matrimony most of the young women are a 
kind of femmes incomprises, the common property of the tribe; and after 
they have once taken on themselves the marriage covenant, simple as it is, 
they are guarded with a Turkish jealousy, for even the married women are 
not such models as Mrs. Ford. Indeed the wantonness of their women is 
the one great eyesore of the Pomo Indians, and it seems to be almost the 
sole object of government to preserve them in proper subjection and obedi- 
ence. The one great burden of the harangues delivered by the venerable 
peace-chief on solemn occasions is the necessity and the excellence of female 
virtue; all the terrors of superstitious sanction and the direst threats of 
the great prophet are leveled at unchastity, and all the most dreadful calam- 


158 THE POMO. 


ities and pains of a future state are hung suspended over the heads of those 
who are persistently lascivious. All the devices that savage cunning can 
invent, all the mysterious and masquerading horrors of devil-raising, all the 
secret sorceries, the frightful apparitions and bugbears, which can be sup- 
posed effectual in terrifying the women into virtue and preventing smock- 
treason, are resorted to by the Pomo leaders. 

William Potter, a high authority on Indian matters and master of most 
of the Pomo dialects described to me as far as he was able a secret society 
which exists among the Poam Pomo, and which has branch chapters at 
Clear Lake, Calpello, Redwood Canon and several other places, whose 
simple purpose is to conjure up infernal terrors and render each other assist- 
ance in keeping their women in subjection. 

Their meetings are held in an assembly-house erected especially for 
the purpose, constructed of peeled pine poles. It is painted red, black, and 
white (wood color) on the inside in spiral stripes reaching from the apex to 
the ground. Outside it is thatched and covered with earth. When they 
are assembled in it there is a door-keeper at the entrance who suffers no one 
to enter unless he is a regular member, pledged to secrecy... Even Mr. 
Potter, though a man held in high honor by them was not allowed to enter, 
though they offered to initiate him, if he desired. They do not scruple to 
avow to Americans who are well acquainted with them, and in whose dis- 
cretion they have confidence, that their object is simply to ‘raise the devil”, 
as they express it, with whom they pretend to hold communication ; and to 
carry on other demoniacal doings, accompanied by frightful whooping and 
yelling, in order to work on the imaginations of the erring squaws, no whit 
more guilty than themselves. 

Once in seven years these secret woman-tamers hold a grand devil- 
dance (cha'-du-el-keh), which is looked forward to by the women of the 
tribe with fear and trembling, as the scourging visit of the dreadful Yu-ku- 
ku’-la (the devil). As this society has its ramifications among many Pomo 
tribes, this great dance is held one septennium in one valley, another in 
anothermand so on through the circuit of the branch societies. 

Every seven years, therefore, witnesses the construction of an immense 


assembly-house, which is used for this special occasion only. I have seen 


ubtooing. 


d 


otter Valley ‘I 


P. 


Figure 18. 


TERRORIZING THE WOMEN—AMAZONS. 159 


the ruins of one which was reared in Potter Valley somewhere about the 
year 1860. The pit or cellar which made a part of it was circular, 63 feet 
in diameter, and about 6 feet deep, and all the enormous mass of earth 
excavated from it was gouged up with small fire-hardened sticks and carried 
away in baskets by both men and women, chiefly men. It was about 
18 feet high in the center, and the roof was supported on five posts, 
one a center-pole and four others standing around it, equidistant from it and 
the perimeter of the pit. Timbers from six to nine inches in diameter were 
laid from the edge of the pit to the middle posts, and from these to the cen- 
ter-poie. Over these were placed grass and brush, and the whole was heavily 
covered with earth. Allowing four square feet of space to each person, such 
a structure would contain upward of 700 people. In their palmy days hun- 
dreds and even thousands of Indians attended one of these grand dances. 

When the dance is held, twenty or thirty men array themselves in hatle- 
quin rig and barbaric paint, and put vessels of pitch on their heads; then 
they secretly go out into the surrounding mountains. These are to per- 
sonify the devils. A herald goes up to the top of the assembly-house, and 
makes a speech to the multitude. Ata signal agreed upon in the evening 
the masqueraders come in from the mountains, with the vessels of pitch 
flaming on their heads, and with all the frightful accessories of noise, motion, 
and costume which the savage mind can devise in representation of demons. 
The terrified women and children flee for life, the men huddle them 
inside a circle, and, on the principle of fighting the devil with fire, they 
swing blazing firebrands in the air, yell, whoop, and make frantic dashes at 
the marauding and blood-thirsty devils, so creating a terrific spectacle, and 
striking great fear into the hearts of the assembled hundreds of women, 
who are screaming and fainting and clinging to their valorous protectors. 
Finally the devils succeed in getting into the assembly-house, and the 
bravest of the men enter and hold a parley with them. As a conclusion of 
the whole farce, the men summon courage, the devils are expelled from the 
assembly-house, and with a prodigious row and racket of sham fighting 
are chased away into the mountains. 

After all these terrible doings have exercised their due effect upon the 
wanton feminine mind, another stage of the proceedings is entered upon. 


160 ' THE POMO. 


A rattlesnake was captured some days beforehand, its fangs were plucked 
out, and it was handled, stroked, fed, and tamed, so that it could be dis- 
played with safety. The venerable, white-haired peace-chief now takes his 
station before the multitude, within the great assembly-house, with the rattle- 
snake before him as the visible incarnation of the dreadful Yukukula. 
Slowly and sonorously he begins, speaking to them of morality and femi- 
nine obedience. Then warming with his subject, and brandishing the horrid 
reptile in his hand full in the faces and over the heads of his shuddering 
auditors, with solemn and awful voice he warns them to beware, and 
threatens them with the dire wrath of Yukukula if they do not live lives of 
chastity, industry, and obedience, until some of the terrified squaws shriek 
aloud and fall swooning upon the ground. 

Having sucha pother as they do with their own women to keep them 
in a proper mood of humbleness, the Pomo make it a special point to 
slaughter those of their enemies when the chances of battle give them an 
opportunity. They do this because, as they argue with the greatest sin- 
cerity, one woman destroyed is tantamount to five men killed. How dif- 
ferent this from the treatment of their women by the old German barba- 
rians, as deseribed by Tacitus. 

In another direction however, the women exercise some authority. 
When an Indian becomes too infirm to serve any longer as a warrior or . 
hunter, he is thenceforth condemned to the life of a menial and a scullion. 
He is compelled to assist the squaws in all their labors—in picking acorns 
and berries, in threshing out seeds and wild oats, making bread, drying 
salmon, ete. As the women have entire control of these matters without in- 
terference from their lords, these superannuated warriors come entirely under 
their authority as much as children, and are obliged to obey their com- 
mands implicitly. We may well imagine that the squaws, in revenge for 
the ignoble and terrorizing surveillance to which they are subjected by the 
braves, not unfrequently domineer over these poor old nonagenarians with 
hardness, and make them feel their humiliation keenly. 

Cronise, in his “Natural Wealth of California ”, makes mention of an 
ancient tradition to the effect that when the Spaniards first arrived in Cali- 


fornia, they found a tribe in what is now Mendocino county, in which the 


ORIGIN OF FIRE—SUPREME BEING. 161 


squaws were Amazons and exercised a gyneocracy. I am inclined to think 
the fable was not without some foundation. When we consider the infinite 
trouble which these Pomo find it necessary to give themselves in order to 
keep the women in subjection, and also that the latter actually bear des- 
potice rule over childhood and senility—that is, over the beginning and the 
ending of human life—we can easily perceive that these Pomo wives are 
stronger than the common run of Indian women. At least, by diligent 
inquiry, I never found any other trace of such a race of Amazons. 

The Poam Pomo believe that lightning was the origin of fire; that 
the primordial bolt which fell from heaven deposited the spark in the wood, 
so that it now comes forth when two pieces are rubbed together. As to the 
lightning itself, they believed it to be hurled by the Great Man Above, as 
it was by Jupiter Tonans. 

There is no doubt that they believe in a Supreme Being, but as usual 
among the California Indians he is quite a negative being, possessing few, 
if any, active attributes. His name is Cha-kal-lé. The syllable cha denotes 
“man” (though the usual word meaning an ordinary mortal is atabunya), 
and kallé signifies “ above”, being apparently derived from the same root 
as kalleh in the Gallinomero language. Hence the name denotes ‘The 
Man Above”, or ‘The Great One Above”. But as before remarked, he 
is a being of no manner of consequence in their cosmogony, for the Pla- 
tonic Kon, the active principle, has always resided in the coyote. He it 
was who created the world and mankind, or rather he deigned to take on 
himself the human form divine. 

Their happy land is in the heavens above us, to which, like the Budd- 
hists, they believe they will ascend by a ladder. The souls of the wicked 
will fall off the ladder in the ascent and descend into negative and nonde- 
script limbo, where they will be neither happy nor tormented, but rove 
vacantly and idly about forevermore; while others, in punishment for 
greater wickedness, transmigrate into grizzly bears, or into rattlesnakes 
condemned to crawl over burning sand, or into other animals condemned to 
hunger and thirst; to a California Indian, a place where he is hungry is 
hell. They believe that every grizzly bear existing is some old savage 
Indian thus returned to this world to be punished for his wickedness. 

ILE (6) 


162 THE POMO. 


LEGEND OF THE COYOTE. 


Once upon a time there lived a man among the Yuki of the Black 
Chief’s tribe, fierce and terrible, with two sons like to himself, bloody- 
minded and evil men. For their great wickedness he and his two sons 
were turned into coyotes. Then they started from Rice’s Fork and jour- 
neyed southward, biting and slaying all the beasts they came upon. As 
they passed over the defile to come into Potter Valley, one of the coyote’s 
sons drank so much water from the spring near the summit that he died, 
and his father buried him, and heaped over him a cairn of stones, and wept 
‘for his son. Then they journeyed on through Potter Valley and went 
down to Clear Lake, and there the other son drank so much water that he 
. died also, and his father buried him and wept sore. Then the father turned 
back and went on alone to a place called White Buttes, and came unto it, 
and discovered there much red alabaster, of which the Pomo make beads 
to this day, which, among them, are to the shell-beads as gold to silver. 
And when he had discovered the red alabaster at White Buttes his hair and 
his tail dropped off his body, he stood up on his hind legs and became a 
man again. 

In this silly fable I can discern no other significance than the super- 
stitious belief of its inventors, that for an evil action a human being may 
be punished by transmutation into a beast, and that for a good one he may 
be restored. 


CHAPTER XVIII. 
THE YO KAI’.A, ETC. 


This name has been corrupted by the Americans into “Ukiah”, and 
applied to the town around which these Indians live. The word yo means 
“down below” or “lower”, and kaia is a dialectic variation of the Pomo 
kai, ‘‘vailey”. Sometimes they were called by the Pomo, Yokaia Pomo, 
and sometimes Yo-kai’-a-mah. 

They occupied the fertile and picturesque valley of Russian River from 
a point a little below Calpello down to about seven miles below Ukiah. 
‘They were once very numerous. In Coyote Valley, near by, Mr. Christy 
states that there were between three hundred and four hundred when he 
arrived, while now eight American families in the same valley think them- 
selves crowded. 

Their style of lodge is the same which prevails generally along Rus- 
sian River—a huge framework of willow poles covered with thatch, and 
resembling a large, flattish haystack. Though still preserving the same 
style and materials, since they have adopted from the Americans the use of 
boards they have learned to construct all around the wall of the wigwam 
a series of little state-rooms, if I may so call them, which are snugly boarded 
up and furnished with bunks inside. This enables every family in these 
immense patriarchal lodges to disrobe and retire with some regard to de- 
ceney, which could not be done in the one common room of the old-style 
wigwain. 

I paid a visit to their camp four miles below Ukiah, and finding there 
a unique kind of assembly-house desired to enter and examine it, but was 
not allowed to do so until I had gained the confidence of the old sexton 


by a few friendly words and the tender of a silver half-dollar. The pit of 
163 


164 THE YOKAIA, ETC. 


it was about fifty feet in diameter and four or five feet deep, and it was 
so heavily roofed with earth that the interior was damp and somber as a 
tomb. It looked like a low tumulus, and was provided with a tunnel-like 
entrance about ten feet long and four feet high, and leading down to a level 
with the floor of the pit. The mouth of the tunnel was closed with brush, 
_and the venerable sexton would not remove it until he had slowly and de- 
voutly paced several times to and fro before the entrance. Passing in I 
found the massive roof supported by a number of peeled poles painted 
white and ringed with black, and ornamented with rude devices. The floor 
was covered thick and green with sprouting wheat which had been scat- 
tered to feed the spirit of the captain of the tribe lately deceased. 

Not long afterward a deputation of the Se-nel’ came up to condole with 
the Yokaia on the loss of their chief, and a dance, or series of dances was 
held which lasted three days. During this time of course the Senel were 
the guests of the Yokaia, and the latter were subjected to a considerable 
expense. I was prevented by other engagements from being present and 
shall be obliged to depend on the description of an eye-witness, Mr. John 
Tenney, whose account is here given with a few changes : 

There are four officials connected with the building, who are proba- 
bly chosen to preserve order, and to allow no intruders. They are the 
assistants of the chief. The invitation to attend was from one of them, and 
admission was given by the same. These four wore black vests trimmed 
with red flannel and shell ornaments. The chief made no special display 
onthe occasion. In addition to these four, who were officers of theassembly- 
chamber, there was an old man and a young woman who seemed to be priest 
and priestess. The young woman was dressed differently from any other, 
the rest dressing in plain calico dresses. Her dress was white, covered 
with spots of red flannel, cut in neat figures, ornamented with shells. It 
looked gorgeous, and denoted some office, the name of which I could not 
ascertain. 

Before the visitors were ready to enter, the older men of the tribe 
were reclining around the fire smoking and chatting. As the ceremonies 
were about to commence, the old man and young woman were summoned, 


and standing at the end opposite the entrance they inaugurated the exer- 


DANCE FOR A DEAD CHIEF. 165 


cises by a brief service, which seemed to be a dedication of the house to 
the exercises about to commence. Each of them spoke a few words, joined 
in a brief chant, and the house was thrown open for their visitors. They 
staid at their post until the visitors entered and were seated on one side of 
the room. After the visitors, then others were seated, making about two 
hundred in all, though there was plenty of room in the center for the danc- 
ing. Before the dance commenced the chief of the visiting tribe made a-° 
brief speech, in which he no doubt referred to the death of the chief of the 
Yokaia, and offered the sympathy of his tribe in this loss. As he spoke 
some of the women scarcely refrained from crying out, and with difficulty 
they suppressed their sobs. I presume that he proposed a few moments of 
mourning, for when he stopped the whole assemblage burst forth into a 


bitter wailing 


g, some screaming as if in agony. The whole thing created 


such a din that I was compelled to stop my ears. The air was rent and 
pierced with their cries. This wailing and shedding of tears lasted about 
three or five minutes, though it seemed to last a halfhour. Ata given signal 
they ceased, wiped their eyes, and quieted down. 

Then preparations were made for the dance. One end of the room 
was set aside for the dressing-room. 

The chief actors were five men, who were muscular and agile. ‘They 
were profusely decorated with paint and feathers, while white and dark stripes 
covered their bodies. They were girt about the middle with cloth of bright 
colors—sometimes with variegated shawls. A feather mantle hung from the 
shoulder, reaching below the knee, strings of shell ornamented the neck, 
while their heads were covered with a crown of eagle-feathers. They had 
whistles in their mouths as‘they danced, swaying their heads, bending and 
whirling their bodies; every muscle seemed to be exercised, and the feather 
ornaments quivered with life. They were agile and graceful as they bounded 
about in the sinuous course of the dance. 

The five men were assisted by a semicircle of twenty women, who 
only marked time by stepping up and down with short step; they always 
took their places first and disappeared first; the men making their exit 
gracefully one by one. 

The dresses of the women were suitable for the occasion. They 


166 THE YOKAIA, ETC. 


wore white dresses trimmed heavily with black velvet. The stripes were 
about three inches wide, some plain and others edged like saw-teeth. This 
was an indication of their mourning for the dead chief in whose honor they 
had prepared that style of dancing. Strings of Haliotis and Pachydesma 
shell-beads encircled their necks, and around their waists were belts heavily 
loaded with the same material. Their head-dresses were more showy than 
those of the men. The head was encireled with a bandeau of otters’ or 
beavers’ fur, to which were attached short wires standing out in all directions, 
with glass and shell beads strung on them, and at the tips little feather flags 
and quail plumes. Surmounting all was a pyramidal plume of feathers, 
black, gray, and scarlet, the top generally being a bright scarlet bunch, 

raving and tossing very beautifully. All these combined gave their heads 
a very brilliant and spangled appearance. 

The first day the dance was slow and funereal, in honor of the Yokaia 
chief who died a short time before. The music was mournful and simple, 
being a monotonous chant, in which only two tones were used, accompanied 
with a rattling of split sticks and stamping on a hollow slab. 

The second day the dance was more lively on the part of the men, the 
music was better, employing airs which had a greater range of tone, and 
the women generally joined in the chorus. The dress of the women was 
not so beautiful, as they appeared in ordinary calico. 

The third day, if observed in accordance with Indian custom, the danc- 
ing was still more lively and the proceedings more gay, just as the coming 
home from a Christian funeral is apt to be much more jolly than the going 
out. 

A Yokaia widow’s style of mourning is peculiar. In addition to the 
usual evidences of grief she mingles the ashes of her dead husband with 
pitch, making a white tar or unguent with which she smears a band about 
two inches wide all around the edge of the hair (which is previously cut 
off close to the head), so that at a little distance she appears to be wearing 
a white chaplet. 

It is their custom to “feed the spirits of the dead” for the space of one 
year by going daily to places which they were accustomed to frequent 
while living, where they sprinkle pinole upon the ground. A Yokaia mother 


who has lost her babe goes every day for a year to some place where her 


FEEDING THE SPIRITS OF THE DEAD. 167 


little one played while alive, or to the spot where its body was burned, and 
milks her breasts into the air. This is accompanied by plaintive mourning 
and weeping, and piteous calling upon her little one to return, and some- 
times she sings a hoarse and melancholy chant, and dances with a wild, 
eestatic swaying of her body.. 

The one great charm and panacea of the Yckaia physician or powwow 
is a stuffed lizard, while his Ausculapian robes are a mantle of black eagle’s 
tail-feathers and a gaudy plume of the same. Equipped with the one and 
panoplied in the others, he pirouettes, curvets and prances around the 
patient, brandishing the lizard aloft, with many wild and lunatic whoops 
and crooning chants; now dancing swiftly up to him, then backward away 
from him, to draw out the evil spirits. Then he stoops down and waves 
the lizard over him with countless motions, gradually advancing from the 
body to the extremities of the limbs as if thus driving out the devil at his 
fingers’ ends. 

In Coyote Valley I saw some of this tribe motu proprio cultivating a 
little garden of corn which belonged to themselves. They employ neither 
plow nor hoe, but the squaws sit sheer down on the ground beside the hills, 
and work probably fifteen minutes at each one, digging up the earth deep 
and rubbing it all up fine in the hands. By this means they can till only 
an extremely small crop, but they do it excellently well and get a greater 
yield than Americans would. 

Following is a table of numerals, showing how the Pomo language 
changes as one comes down Russian River. The first column was taken at 
Cahto, the second at Ukiah, the third at Sanel, the fourth at Healdsburg: 


1 | cha. | ta-ro ta-to. | chah. 

DW ACO: ka. | ko. | 4-ko. 

3 | sib’-bo. sib’-bo. | sib’-bu. | mi-sib’-bo. 
4 | tak. | du-ha. du-ko. mif-tah. 

5 | shal. nd-twi. na-to. | tu-sbuh. 
6 | fA-deh. ts4-deh. tsd-deh. _ Jan’-kah. 
7 | ké-pa. hoi’-nait. ké-i-naz _ lat’-ko. 

8 | ké-wal. _ ké-go-dol. | k6-go-dol. ko-mi-tah. 
9 | shal’-shal. nem’-go-shun. | nt-mo-shun. cha-ko. 
10 | sa-la. nem’-po-tek. — na-va-ko-tek. | cha-sti-to. 


168 THE YOKAIA, ETC. 


THE SE-NEL’. 


The Se-nel’, together with three other petty tribes, mere villages, occupy 
that broad expansion of Russian River Valley, on one side of which now 
stands the American village of Sanel. Among them we find unmistakably 
developed that patriarchal system which appears to prevail all along Rus- 
sian River. They construct immense dome-shaped or oblong lodges of 
willow poles an inch or two in diameter, woven in square lattice-work, 
securely lashed and thatched. In each one of these live several families, 
sometimes twenty or thirty persons, including all who are blood relations. 
Each wigwam therefore is a pueblo, a law unto itself. And yet these 
lodges are grouped in villages, some of which formerly contained hundreds 
of inhabitants, and one of which will presently be described. 

During the dry season they abandon these huge wigwams entirely, 
and live in booths close by the river side, in the cool shadows of the willows, 
where they can almost dip up the salmon-trout and the skeggers, as they lie 
on their leafy couches. Here in the damp silt they have nowadays patches 
of maize, with a few squashes, beans, and melons, where they can sling 
water over them from the shrunken river with their hands or baskets, if there 
is need of irrigation. But, like little children, they generally eat the melons 
prematurely, and the squashes unwholesomely green, the latter being roasted 
whole. When the rainy season sets in they return to the wigwams, though 
they generally burn the old ones to destroy the vermin, and construct new 
ones. 

Just opposite the American village of Sanel, on the east side of the 
river, are the ruins of an old Indian town which was once probably more 
populous than its civilized suecessor will ever become. I wandered over it 
one day, traced out its streets and the sites of its barbaric temples (assembly- 
houses), sketched it, and endeavored to form some estimate of its ancient 
population. ‘The streets were quite straight, and each wigwam formed a 
block, the sites of them being plainly discernible by the hollows which 
were rounded: out. Owing to their custom of burning old wigwams occa- 
sionally, it is not easy to determine what the population was, since the 
largest limits of the town may never have been occupied at once, part being 


built upon and part being in ashes. The assembly-houses are the best 


Plan of 


OLD SE-MEL 


ft 


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Figure 19, 


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AN OLD INDIAN TOWN. 169 


standard of measurement, because most permanent. ‘There were five of 
them, each of which would contain a hundred persons; and as they were 
intended for men chiefly it is safe to estimate that the town once numbered 
1,500 souls. Mr. March states that in 1847 it still contained between 300 
and 400 people. 

When a Senel woman is: sterile she and her husband go on a long 
journey into the mountains, where they take upon themselves certain vows, 
make certain offerings, and perform rites, none of which are proper sub- 
jects for description. All this they do in hope ef having offspring. 

Their ceremonial dances are much the same as those of the Pomo, both 
in the manner, objects, and accouterments worn. 

According to the Senel, the sun and moon are active, potent, and 
malignant spirits, the same as the innumerable other devils in whom they 
believe. Hence if one has the headache or sunstroke he thinks he is 
tormented by one or the other of these evil luminaries—sun-poisoned or 
moon-poisoned. As a means of relief he sometimes thumps his head 
unmercifully, causing his nose to bleed. They torture their bodies too, 
not only for themselves, but also for their friends when afflicted. They 
believe that by lacerating themselves they help to placate the wrath of the 
evil one, and thereby alleviate the distress of their relatives. 

The dead are mostly burned. Mr. Willard described to me a scene of 
incremation that he once witnessed which was frightful for its exhibitions 
of fanatie frenzy and infatuation. The corpse was that of a wealthy chief- 
tain, and as he lay upon the funeral pyre they placed in his mouth two 
gold twenties, and other smaller coins in his ears and hands, on his breast 
etc., besides all his finery, his feather mantles, plumes, clothing, shell-money, 
his fancy bows, painted arrows, etc. When the torch was applied they set 
up a mournful ululation, chanting and dancing about him, gradually work- 
ing themselves into a wild and ecstatic raving—which seemed almost a demo- 
niacal possession—leaping, howling, lacerating their flesh. Many seemed 
to lose all self-control. The younger, English-speaking Indians generally 
lend themselves charily to such superstitious work, especially if American 
spectators are present; but even they were carried away by the old con- 


170 THE YOKAIA, ETC. 


tagious frenzy of their race. One stripped off a broadcloth coat, quite new 
and fine, and ran frantically yelling and cast it upon the blazing pile. 
Another rushed up and was about to throw on a pair of California blankets, 
when a white man, to test his sincerity, offered him 516 for them, jingling 
the bright coins before his eyes; but the savage (for such he had become 


again for the moment), otherwise so avaricious, hurled him away with a 


yell of execration and ran and threw his offering into the flames. Squaws, 
even more frenzied, wildly flung upon the pyre all they had in the world— 
their dearest ornaments, their gaudiest dresses, their strings of glittering 
shells. Screaming, wailing, tearing their hair, beating their breasts in their 
mad and insensate infatuation, some of them would have cast themselves 
bodily into the flaming ruins and perished with the chief had they not been 
restrained by their companions. Thus the swift, bright flames with their 
hot tongues licked this ‘“‘cold obstruction” into chemice change, and the once 
“delighted spirit” of the savage was borne up— 
“To be imprisoned in the viewless winds, 


And blown with restless violence round about 
The pendent world”. 


It seems as if the savage shared in Shakspeare’s shudder at the thought 
of rotting in the dismal grave, for it is the one passion of his super- 
stition to think of the soul of his departed friend set free and purified by 
the swift, purging heat of the flames, not dragged down to be clogged and 
bound in the moldering body, but borne up in the soft, warm chariots of 
the smoke toward the beautiful sun, to bask in his warmth and light, and 
then to fly away to the Happy Western Land. What wonder if the Indian 
shrinks with unspeakable horror from the thought of burying his friend’s 
soul! of pressing and ramming down with pitiless clods that inner something 
which once took such delight in the sweet light of the sun! What wonder 
if it takes years to persuade him to do otherwise, and follow our custom ! 
What wonder if even then he does it with sad fears and misgivings! Why 
not let him keep his custom? In the gorgeous landscapes and balmy climate 
of California and India incremation is as natural to the savage as it is for 


him to love the beauty of the sun. Let the vile Esquimaux and the frozen 


A THEORY OF INCREMATION. 171 


Siberian bury their dead if they will; it matters little; the earth is the same 
above as below; or to them the bosom of the earth may seem even the 
better ; but in California, do not blame the savage if he recoils at the thought 
of going under ground! This soft, pale halo of the lilae hills—ah, let him 
console himself if he will with the belief that his lost friend enjoys it 
still. 

The narrator concluded by saying that they destroyed full $500 worth 
of property. ‘The blankets,” said he, with a fine Californian scorn of such 
absurd insensibility to a good bargain, ‘‘the blankets that the American 
offered him $16 for were not worth half the money.” 

After death the Senel hold that bad Indians return into coyotes. Others 
fall off a bridge which all souls must traverse, or are hooked off by a raging 
bull at the further end, while the good escape across. 

Like the Yokaia and the Konkau, they believe it necessary to nourish 
the spirits of the departed for the space of a year. This is generally done 
by a squaw, who takes pinole in her basket, repairs to the scene of the 
incremation or to places hallowed by the memory of the dead, where she 
scatters it over the ground, meantime rocking her body violently to and fro 
in a dance, and chanting the following chorus: 

“ Hel-lel-li-ly 
Hel-lel-lo, 
Hel-lel-lu ”. 

This refrain is repeated over and over indefinitely, but the words have 
no meaning whatever. 

Their ‘ Big Indians” profess to believe that the whole world was once 
a globe of fire, whence that element passed up into the trees, and now comes 
out whenever two pieces of wood are rubbed together. So, also, they hold 
the world will finally be consumed by fire. They may have acquired these 
notions from the Spaniards, but I think not, for the California Indians while 
accepting our outward customs cling tenaciously to their ancient beliefs. 
Nearly all the Wintiin tribes entertain the same notion, and-the earthquakes 
of California are suflicient to account for it. 

Clear Lake was created by a coyote which drank too much brine trom 


12 THE YOKAIA, ETC. 


the ocean, and fell sick before he traveled far, whereupon he vomited up 
this lake. 
Besides the Senel, there live in this vicinity the So-ké-a, the Lé-ma, 


and the Si-a-ko, very small tribes or villages. 
THE KO-MA-CHO. 


These Indians live in Rancheria and Anderson Valleys, and are a 
branch of the great Pomo family, although more nearly related to the Senel 
than to the Pomo proper. Their name is derived from their present chief, 
whose authority extends over both valleys. 

One custom is observed by the Komacho, which I have not heard of 
among the Pomo or any other Indians in the State. It is the levying of a 
kind of free-will tax on the people for the support of the chief. Every 
autumn, on the occasion of the great annual gathering which prevails quite 
generally throughout California upon the ripening of the acorns, they bring 
up their voluntary contributions to himself and to the members of his family 
as regularly as the medieval Englishman paid his Rome-scot on Lammas- 
day. Dried salmon, acorn-bread, fine buckskins, baskets ornamental and 
baskets useful, strings of shells; all these are acceptable. Also, when one 
of the chief’s family dies all the tribe assemble at his wigwam to condole 
with him, and each brings an offering according to his several ability, for 
himself or some member of his family. 

Their principal anniversary dance is the watermelon dance. It is cele- 
brated with the same sacred costumes of feathers, and with very much the 
same manner of chanting and dancing as have been described in the chap- 
ters on the Pomo. ‘They stand around the fire in two circles, the women 
outside, and the men dance or rather stamp with one foot only, while the 
women simply sway themselves to and fro and swing their handkerchiefs. 

Like the Senel, they frequently torture themselves in behalf of their 
sick relatives. When any one dear to them is lying at the point of death 
the squaws are stricken with the wildest frenzy of grief, and fling into the 
air handful after handful of their most valuable shell-money. Then they 
suddenly fall to the earth as if in a trance, where they lie motionless and 


lifeless for hours, like those smitten by the “power” in a negro revival. 


THE KOMACHO—TORTURES. 1g 


They do this with the hope of creating a diversion, to induce the torment- 
ing spirits to quit their relatives and assault themselves. They believe that 
by distracting or dividing their attention they can overpower and expel 
them. 

When dancing around the funeral pyre they show the same passionate 
and frenzied sorrow and make the same fanatic manifestations as do the 
Senel. Everything belonging to the deceased, even to his horse, is sacri- 
ficed. 


CHAPTER XIX. 


THB GAL-LI-NO-ME-RO. 


In Russian River Valley, from Cloverdale down to the redwood 
belt and south to Santa Rosa Creek, and also in Dry Creek Valley, live the 
remnants of a tribe whom the Spaniards called the Gal-li-no-me’-ro nation 
The Gallinoméro proper occupy enly Dry Creek and Russian River, below 
Healdsburg, within the limits above named; while above Healdsburg, 
principally between Geyserville and Cloverdale, are the Mi-sal’-la Ma-giin’, 
or Mu-sal-la-kiin’, and the Kai-mé. This nation may be considered a 
branch of the great family of the Pomo, whose habitat is co-extensive with 
Russian River Valley, covers the lowlands on the northwest of Clear Lake, 
and includes all the habitable coast from Usal Creek down to Bodega. 

- What their vernacular name was neither the chief, Ventura, nor his 
Cardinal Woolsey, Andres, though both are quite intelligent, can now recol- 
lect if they ever knew. It is a good instance of that moral feebleness and 
abdication of the California Indians which accepts without question any 
name the pale-face bestows, and adopts it instead of their own. Their 
mountainous neighbors, the Ashochimi, have a rather more honorable reason 
for accepting from the Spaniards their name (Wappos), for it was given to 
them by the latter when smarting under the terrible whippings which they 
used to suffer at the hands of that valorous tribe. From the fetichism pre- 
vailing in Russian River Valley generally, I am inclined to think the Gal- 
linoméro were named after some species of birds, owls or hawks, to which 
they paid a kind of worship, as to devils who were to be feared and pro- 
pitiated. At any rate, the early Spaniards named one of their great chiefs 
Gallina (a cock), from whom the tribe derives its present title. 

As with most of the aborigines in that valley, their social and govern- 
meutal organization is patriarchal and the chiefship hereditary, though the 

174 


SOCIAL AND GOVERNMENTAL ORGANIZATION. 175 


functions of that office are nebulous. The remnant of them now living a 
little way below Healdsburg occupy one great wigwam, Ventura with his 
subjects, twenty or thirty together, on the most democratic equality. This 
wigwam is in the shape of the capital letter L, made up of slats leaned up to a 
ridge-pole, and heavily thatched. All along the middle of it the different 
families or generations have their fires, while they sleep next the walls, lying 
on the ground underneath rabbit-skin and other less elegant robes, and 
amid a filthy clutter of baskets, dogs, large conical-shaped baskets of acorns 
stacked one upon the other, and all the wretched trumpery dear to the 
aboriginal heart. There are three narrow holes for doors, one at either 
end and one at the elbow. 

They are nearly black, Ventura being the blackest of all; and ona warm, 
sunny day in February when he is chopping wood briskly his cuticle shines 
like that of a Louisiana field-hand. The nose is moderately high, straight 
and emphatic, with thick walls, and ovoid or nearly round nares; lips rather 
thick and sensual; forehead low, but nearly perpendicular with the chin; 
face rounder and flatter than in the Atlantic Indian; eyes well-sized and 
freely opened straight across the face, with a sluggish but foxy expression ; 
color varying from old bronze or brown almost to black, though an ocea- 
sional freckled face and sparse whisker betray a touch of Castilian blood in 
the veins. They live on the land of a good-natured farmer, and do occa- 
sional small services in the field in return for casual flitches of dubious 
bacon, baskets of specked apples, cast-off clothing, and the like. These 
and the contributions of the neighbors eke out their stock of salmon and 
acorns and enable them to live in considerable affluence. In the matter of 
providing for the casual necessities of the patriarchal household, Ventura is 
worth all the dozen or so of his male subjects; and he demonstrates daily 
his right to the chiefship by chopping wood, breaking mustangs, fishing, 
and otherwise playing an altogether manly part. 

Their small dogs are fat and churlish, and they themselves look well 
fed, their black-brown faces shining out oleaginous amid their tatters. 
Whisky is interdicted by a wise and humane statute which is generally 
obeyed, and they appear to dwell together in great tranquillity, dozing 
away their vacuous lives from day to day in the sun and calmly brushing 


176 THE GALLINOMERO. 


off the flies. The California Indian has a negro’s fondness for the sun- 
shine. 

But the men provide all the wood needed in the scullery and bring it 
in. Neither are they sluggards in this matter at all. I have seen Ventura 
and two or three of his right-hand men chopping lustily on a warm day in 
February until the perspiration rolled in great drops down their grave, 
dark, furrowed faces. Sometimes they have two or three cords of wood 
neatly stacked in ricks about the wigwam. Yet even then, with the heart- 
less cruelty of the race, they will dispatch an old man to the distant forest 
with an ax, and you may see him returning, with his white head painfully 
bowed under a back-load of knaggy limbs, and his bare bronzed bow-legs 
moving on with that cat-like softness and evenness of the Indian, but so 
slowly that the poor old creature scarcely seems to get on. 

Strange mingling of cruelty and generosity! Give the chief a hand- 
ful of buns on Christmas or a bottle of Bourbon, of which they are most 
covetous and stingy, yet will he distribute to alla portion, making his own 
no larger than any other. 

These Indians walk more pigeon-toed than do those on the Klamath, 
at least in old age, and they emit an odor which is a trifle more offensive. 
An Indian scarcely ever totters in his walk, no matter how old. All his 
life long he has put down his feet with so even and steady a motion that, if 
he can get on his legs at all, he moves forward with balance. 

They have the avarice common to the California Indians amusingly 
developed. One day I offered Ventura half a dollar if he would tell me 
what traditions he knew. He refused because he had been at the trouble 
of learning Spanish. He said it was worth more than half a dollar to learn 
Spanish, and if I wanted the traditions cheaper I must learn Indian. I did 
learn some Indian during the winter, and discovered that the sly old man 
had no traditions to speak of. 

When a strange Indian arrives in a camp of the Gallinomero some one 
says to him, ‘“d-mi-ka” (is that you)? To this he replies, “hi-0”, (yes) 
The stranger then advances into the circle or enters the wigwam, as the 
case may chance, and squats down without ceremony and without a word. 


A squaw brings him some food in a small basket, of which he partakes in 


SERA net cs 
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Figure 20.—Ventura’s Lodge. 


APPRENTICESHIP—INFANTICIDE. We 


silence, neither does any one address him so much as a word until he has 
finished his repast. Then he is gradually drawn into conversation and is 
expected to give some account of himself. In primitive times these Indians 
frequently lay flat on their bellies in eating. = 

When a young Gallinomero loses his parents and older brothers he 
can bind himself to others by a sort of apprenticeship. That is to say, with 
a certain amount of shell-money he can purchase parents and brothers for 
himself who are bound to guarantee him the same protection that they 
would if they were blood relations. If he possesses the requisite amount of 
money to pay them for this service he does not become more beholden to 
them than before the contract ; but in default of it he becomes an appren- 
tice or slave to his adopted parents. 

In like manner a refugee or exile from another tribe can find among 
the Gallinomero a kind of Alsatia, and entitle himself to citizenship and 
protection by buying parents and brothers. Joseph Fitch related an in- 
stance of a squaw who came from some tribe in Sacramento Valley, pur- 
chased parents and brothers, and by thus becoming naturalized and owing 
allegiance to the tribe could not be taken away by her own people. From 
this one would infer that extradition treaties were unknown. 

No crime is known for which the malefactor cannot atone with money. 
It seems to be the law however, that in case of murder the avenger of 
blood has his option between money and the murderer’s life. But he does 
not seem to be allowed to wreak on him a personal and irresponsible ven- 
geance. The chief takes the criminal and ties him to a tree, and then a 
number of persons shoot arrows into him at their leisure, thus putting him 
to death by slow torture. 

According to their own confession, and the statements of the early 
settlers, they were addicted to infanticide. They do not seem to have lim- 
ited themselves to twins, or to have made any distinction of sex, but cut 
off boys and girls alike, especially if deformed. When resorted to the act 
was immediate; it was done by pressing the knees on the infant’s stomach. 
If allowed to live three days its life was thenceforth secure. They did not 
call it a “relation” until they had decided to spare its life. When remon- 
strated with for this abominable practice, they plead “not guilty”; they 

12 0 ¢ 


178 THE GALLINOMERO. 


say they do not kill it, but “God kills it”. It seems to have been that mere 
heartless and stolid butchery which comes of over-population, and of that 
hard and grim penury which stamps out of the human heart its natural 
affections. They are grossly licentious, like all California Indians, but this 
horrible crime did not result from the shame of dishonest motherhood. 
Neither was it caused, as in later years, by that deep and despairing melan- 
choly which came over the hapless race when they saw themselves perishing 
so hopelessly and so miserably before the face of the American. 

If in regard of their treatment of infants they resemble the Chinese, 
in their bearing toward the aged they are as far removed from them as light 
from darkness. While the Chinaman sometimes slays his helpless babe 
that he may the better support his equally helpless parents, the Gallinomero 
reverses the practice. He puts his decrepit father or mother to death. 
When the former can no longer feebly creep to the forest to gather his 
back-load of fuel or a basket of acorns, and is only a burden to his sons, 
the poor old wretch is not unfrequently thrown down on his back and 
securely held while a stick is placed across his throat, and two of them seat 
themselves on the ends of it until he ceases to breathe. I could hardly 
have believed this horrible thing, and I record it only on the testimony of 
two trustworthy men, Joseph Fitch and Louis Pina, both veteran pioneers 
who had lived among them many years. 

A young Gallinomero buys his wife, in accordance with the usual cus- 
tom, without any preceding courtship, but the parents must give their con- 
sent to the marriage. If dissatisfied with her, and he can strike a bargain 
with another man, he sells her to him for a few strings of shell-money. 
They very seldom beat their wives, but if they do not like them they 
quietly abandon them, so that in case of separation or divorce the wite 
always retains the children. 

Being eminently a peaceable people they have no war-dances, and 
take no scalps when they do go to battle. Among themselves there was 
never anything that could be dignified with the name of a battle, hardly 
even a fisticuff, but they were sometimes compelled to fight with the war- 
like Wappos. So timid were they that when the Spaniards first made their 


appearance among them on horseback they fled with the greatest terror 


A THEATRICAL PERFORMANCE. , 179 


and secreted themselves in the bushes. To this day they do not eat the 
flesh of a horse, though they will ride that noble animal even unto death 
if they can possess themselves of one. There are many old Indians, how- 
ever, especially squaws, whom the younger ones will never succeed to the 
day of their death in inducing to bestride a horse. They will lug all the 
baggage they can possibly go under, and fall far behind in the march, 
coming into camp only after nightfall, or perhaps not arriving until the 
mounted party are ready to start on next morning, rather than mount the 
animal which caused them such a precious fright thirty or forty years ago. 

There is one very curious exhibition—a kind of pantomime or rude 
theatrical performance—which deserves a somewhat minute description, as 
it does not generally prevail among the California Indians. They give it 
no other name but k0o-ha, which signifies simply “dance”, although they 
translate it into Spanish by “fandango”; but I will call it by way of dis- 
tinction, the spear dance. It might also be called the coward’s dance, for 
it seems to be intended as a kind of take-off on the greatest coward in the 
tribe, much on the same principle that a wooden spoon is presented to the 
ugliest man in Yale. 

First they all unite, men and squaws together, in a pleasant dance, 
accompanied by a chant, while a chorister keeps time by beating on his 
hand with a split stick. In addition to their finest deer-skin chemises and 
strings of beads, the squaws wear large puffs of yellow-hammers’ down over 
their eyes. The men have mantles of buzzards’, hawks’, or eagles’ tail- 
feathers, reaching from the arm-pits down to the thighs, and circular head- 
dresses of the same material, besides their usual breech-clouts of rawhide, 
and ave painted in front with terrific splendor. They dance in two circles, 
the squaws in the outside one; the men leaping up and down as usual, and 
the squaws simply swaying their bodies and waving their handkerchiefs in 
a lackadaisical manner. Occasionally an Indian will shoot away through 
the interior of the circle, and caper like a harlequin for a considerable space 
of time, but he always returns to his place in front of his partner. 

After this is over, the coward or clown is provided with a long, sharp 
stick, and he and his prompter take their places in the ring ready for per- 
formances. A woman as nearly nude as barbaric modesty will permit is 


180 THE GALLINOMERO. 


placed in the center, squatting on the ground. Then some Indian intones 
a chant, which he sings alone, and the sport, such as it is, begins. At the 
bidding of the prompter the coward makes a furious sally in one direction, 
and with his spear stabs the empty air. Then he dashes back in the oppo- 
’ site direction and slashes into the air again. Next he runs some other way 
and stabs again. Now perhaps he makes a feint to pierce the woman. 
Thus the prompter keeps him chasing backward and forward, spearing 
the thin air toward every point of the compass, or making passes at the 
woman, until nearly tired out, and the patience of the American spec- 
tators is exhausted, and they begin to think the whole affair will ter- 
minate in ‘mere dumb show”. But finally at a°word from the prompter, 
the spearman makes a tremendous run at the woman, and stabs her in the 
umbilicus. She falls over on the ground quivering in every limb and the 
blood jets forth in a purple stream. The Indians all rush around her 
quickly and hustle her away to another place where they commence lay- 
ing her out for the funeral pyre, but huddle around her so thickly all the 
while that the Americans cannot approach to see what is done. Thus they 
mystify matters, and hold some powwow over her for a considerable space 
of time, when she somehow mysteriously revives, recovers her feet, goes 
away to her wigwam, encircled by a bevy of her companions, dons her 
robe, and reappears in the circle as well as ever, despite that terrible spear- 
thrust. , 

Men who have witnessed this performance tell me the first time they 
saw it they would have taken their oaths that the woman was stabbed unto 
death, so perfect was the illusion. Although this travesty of gladiatorial 
combat is intended merely for amusement, yet all the Indians, these stoics 
of the woods, gaze upon it with profound and passionless gravity. If they 
laugh at all it is only after it is all over, and at the mystification of the 
Americans. 

As an evidence of their peaceful disposition, it may be mentioned that 
Joaquin Carrillo, a cousin of the celebrated Pio Pico, established himself on 
the Santa Rosa Plains as early as-1838, and lived alone far from any gar- 
rison in perfect security. He was surrounded by hundreds of them, and 


he gathered around him a baronial following, as the custom of the early 


MEDICAL PRACTICE—INCREMATION, WSL 


Spaniards was. Senor Carrillo mentions that in 1838, there were no wild 
oats growing on the plains, though they were found in patches on the 
mountains, and that they subsequently took root-on the plains from seed 
scattered by the Indians. 

In autumn is held the wild-oat dance. Not only is there no feasting 
on the part of anybody, but none who. participate in the dance are allowed 
to partake of any meat. One of the most singular circumstances touching 
the California Indians is the number of occasions when they are required to 
abstain from flesh. One is constantly reminded of the ancient Israelites. 

In their medical practice they make use of several conjurations, one of 
which is to place the patient in a pole pen which is ornamented with owls’, 
hawks’, buzzards’, and eagles’ feathers as a propitiation to those diabolical 
birds. Then they chant and caper around the pen in a circle. Sometimes 
the shamin scarifies the person, sucks out some blood, gargles his mouth 
with the same, then ejects it in a hole dug in the ground, and buries it 
out of sight, thinking he has thus eliminated from the body the materia pec- 
cans. The physician must abstain rigidly from food while performing his 
conjurations over a patient, and they sometimes continue a good part of a 
day. 

As soon as life is extinct they lay the body decently on the funeral 
pyre, and the torch is applied. The weird and hideous scenes which ensue, 
the screams, the blood-curdling ululations, the self-lacerations they perform 
during the burning are too terrible to be described. Joseph Fitch says he 
has seen an Indian become so frenzied that he would rush up to the blazing 
pyre, snatch from the body a handful of burning flesh and devour it. To 
augment the horror of these frightful orgies, the horse or dog belonging to 
the deceased is led up to the spot, and cut off with butcherly slaughter. 
When the fire is burned down they scoop up the ashes in their hands and 
scatter them high into the air. They believe that they thus give the disem- 
bodied spirit wings, and that it mounts up to hover forever in the upper 
regions, westward by the sea, happy in the boundless voids of heaven, yet 
ever near enough still to delight itself with the pleasant visions of earth. 
But different Indians hold different views, and the totality of them believe 
in a greater number of heavens than the Shakers. Some of them believe 


182 THE GALLINOMERO. 


that they go to the Happy Western Land beyond the sea; others, that they 
ascend up indefinitely. The bad return into coyotes, or sink immeasurably 
deep into the bowels of the earth. 

There is one very curious conceit which they entertain concerning that 
region, which is not to be mentioned to ears polite. They say it is an island 
in the bitter, salt sea, an island naked, barren, and desolate, covered only with 
brine-spattered stones, and with glistening salt, which crunches under the 
tread, and swept with cursed winds and blinding acrid sea-spray. On this 
abhorred island bad Indians are condemned to live forever, spending an 
eternity in breaking stones one upon another, with no food but the broken 
stones and no drink but the choking brine. They are forced to this unend- 
ing toil by a task-master who is the most hideous of conceivable beings. 
Though created in the human form, he is scarcely recognizable ; one shoul- 
der is higher than the other; his face is horribly contorted and drawn to 
one side; one eye is protruded and ten times its natural size, while the other 
is shrunken, bleared, and infernal; one arm is twice as long as the other; 
one of his legs is wrenched forward, and the other backward; they are of 
uneven length, ete. 

The dead are mourned for a year. Every morning and evening for 
about two hours, during that length of time, the relatives seat themselves 
in a circle on the ground, and set up their mournful wails and chants, while 
they beat themselves and tear their hair. Lifting their eyes to heaven, 
they cry out, ‘Wa, toch-i-dé! Wa, toch-i-dé!” (O, my mother!) or whatever 
may be the relation. During the remainder of the day they go about their 
several employments with their ordinary composure. 

They have a vague notion of a great ruling power somewhere in the 
heavens, whom they call Kal-li-top’-ti, which means “The Chief Above”. 
But the coyote performed all the work of creation. They do not pretend 
to explain the origin of the world, but they believe that astute animal to 
be the author of man himself, of fire, of the luminaries of heaven, ete. Fire 
he created by rubbing two pieces of wood together in his paws, and the 
sacred spark he has preserved in the tree-trunks to this day. 

ORIGIN OF LIGHT. 


In the early days of the world all the face of the earth was wrapped 


ORIGIN OF LIGHT—THE MISALLA MAGUN. 185 


in darkness, thick and profound. All the animals ran to*and fro in dire 
confusion; the birds of the air flew wildly aloft, then dashed themselves 
with violence upon the ground, not knowing whither to steer their course. 
By an accident of this kind the coyote and the hawk happened to thrust 
their noses together one day, and they took counsel how they might remedy 
this sore evil. The coyote groped his way into a swamp and gathered a 
quantity of dry tules which he rolled into a large ball. This he gave to 
the hawk, with some flints, and sent him up into heaven with it, where he 
touched it off and sent it whirling around the earth. This was the sun. 
The moon was made the same way, only the tules happened to be damp 
and did not burn so well. 


THE MI-SAL’-LA MA-GUN’. 


This branch of the nation was named after a famous chief they once 
had. A Gallinomero told me the name was a corruption of mi-sal'-la-a'-ko, 
which denotes “long snake”. Another form for the name is Mu-sal-la-ktin’. 

Resembling the Gallinomero so closely, they require only a few para- 
graphs. They and the Kai-me’ occupy both banks of Russian River from 
Cloverdale down to the territory of the Rincons (Wappos), about Geyser- 
ville. 

Like all California Indians they are very hospitable and sociable, and 
are continually inventing pretexts for one of their simple dances. When 
their friends of a neighboring village come to visit them, straightway they 
must have a dance of welcome. Men and women form in two circles, the 
women on the outside. The chorister climbs up in a tree or mounts a rude 
kind of rostrum, with a crooked twig in his hand for a baton. Perhaps two 
or three others get up with him, each with two or three or four wooden 
whistles in his mouth, on which they blow intensely monotonous blasts, 
while the dancers leap up and down and chant lively as a grig. 

The Misalla Magiin occasionally commit infanticide to this day, for 
they say they do not wish to rear any more children among the whites. 
There seems to have fallen on them a great and bitter despair, so far as 
their natures are capable of entertaining any profound emotion; they see 
themselves slowly and surely throttled by the white man with his busy 


184 THE GALLINOMERO, 


engines, his vast enterprises, his thundering locomotives; all their fine broad 
valleys wrenched from them with bloody violence; themselves jostled, 
elbowed back, crushed to earth; all their rich nut-bearing forests filled with 
the swarming flocks and herds of the avaricious and never resting American, 
consuming the acorns which are their subsistence, and for presuming to 
gather which off lands which were their own from time immemorial, and 
for which they have never received the compensation of one poor dollar, 
they have been sometimes pursued and shot unto death like jackals. They 
see themselves swiftly dwindling, dwindling, melting away before some 
mysterious and pathless power, which they can neither comprehend nor 
resist; they foresee that they can leave to their degraded and unhappy off- 
spring nothing but a heritage of contempt, isolation, and discontent; and 
in the voiceless and unreasoning bitterness of their ‘‘small-knowing souls”, 
in mere sullen ‘dumb despair”, they resolve to cut them off im unconscious 
infancy from a fate so miserable and so sad. 

To me the prevalence of infanticide among the Indians of California 
(for other tribes also confess it) is an eloquent testimonial to their great 
antiquity as a race, for we see it likewise among the Chinese, confessedly 
one of the oldest races on the globe, and in many things, especially in their 
dark and abominable cruelties, closely resembling the Indians of this vicinity ; 
and it testifies not alone to their antiquity, but also to the dense masses of 
population who must have existed here before the advent of either Spaniard 
or American. 

LITTLE HARVEY BELL. 

For many months during the year 1571 the stage-road between Healds- 
burg and Cloverdale was so infested by robbers that many and valuable 
packages were frequently sent through hidden deep in the capacious bodies 
of lumiber-wagons. The bandits were commanded by one Houx, and among 
them was a little Indian boy, called Harvey Bell, who was supposed to be 
about fourteen years old. At last all of the band were arrested except little 
Harvey, who it appears was not suspected. Being left alone he could not 
at once abandon his calling, but like that chicken-thief mentioned by the 
Chinese philosopher Mencius he could break off only by degrees. So on 


Christmas day, in the soft gloaming which was rendering all things dim, he 


LITTLE HARVEY BELL. 185 


equipped himself with a redwood picket, advanced boldly upon the stage 
which just then came rattling and teetering along, near Geyserville, and, 
presenting his stick ordered the driver to halt. The driver obeyed and 
asked what was wanted. Little Harvey swelled his voice out big and gruff 
and commanded him to throw out the express-box (the usual summons of 
California robbers). The driver quietly obeyed. This little matter of busi- 
ness having thus passed off pleasantly without any ill-feeling and with 
true Californian nonchalance and gentlemanliness, the boy ordered the 
driver to proceed. A third time he obeyed, and was presently out of sight 
in the darkness, while the boy proceeded to break open the box. 

The California Indians are so often charged with the most arrant cow- 
ardice that it gives me much pleasure to record the above circumstance. 


CHAPTER XX. 


THE GUA-LA-LA. 


This tribe is closely related to the Gallinomero, both belonging to the 
ereat Pomo family, and they understand each other with very little difh- 
culty. They are separated, however, by the low coast-mountains, a range 
about twenty-five miles in width, as the Gualala live on the creek called by 
their name, which empties into the Pacific in the northwest corner of Sonoma 
County. Fort Ross, on the coast, is the seat of the old Russian Mission and 
colony for the supply of Sitka; and here to-day within the line of the 
stockade is the quaint old Greek chapel with its bell-tower from which on 
Sunday rang out the imperious summons to prayers, for stern was the rule 
of the Russian commandant. It is pretty well summed up in the saying, 
““Go to church and say your prayers, or stay at home and take your dozen”. 
Though these mongrel Russians have long since hoisted anchor and sailed, 
and sailed, farther up the coast, until they quitted the continent altogether 
a few years ago, and the Aleuts have gone in their baidarkas, and the 
neophytes alone remain, debauched and dwindled by this pseudo-civiliza- 
tion and this religion which was taught to them with the cat-tail and the 
knout, there still remain traces of the Russian occupation among them. 
After the rigorous rule of the Ivans, they are if possible a little more indolent 
and a little more worthless than those who were subject to the Spaniards. 
To this day they use the Russian word for ‘“milk”—malako—which they 
have corrupted into meluko; and they sometimes use the Russian for “gun”, 
which is sooshyo. But the grim Northmen have not left so many traces of 
their physiognomy as did the Spaniards. 

They construct their conical wigwams principally with slabs of red- 
wood bark. I saw in the possession of a Gualala squaw a fancy work-basket, 

186 


GATHERING SEEDS—PREPARING ACORNS. 187 


which evinced in its fabric and ornamentation quite an elegant taste and an 
incredible patience. It was of the shape common for this species of basket— 
that of a flat, round squash, to use a homely comparison—woven water- 
tight of fine willow twigs. All over the outside of it the down of wood- 
peckers’ scalps was woven in, forming a crimson nap which was variegated 
with a great number of hanging loops of strung beads and rude outlines of 
pine trees, webbed with black sprigs into the general texture. Around the 
edge of the rim was an upright row of little black quail’s plumes gayly 
nodding. There were eighty of these plumes, which would have required 
the capture of that number of quails, and it must have taken at least one 
hundred and fifty woodpeckers to furnish the nap on the outside. The 
squaw was engaged three years in making it, working at intervals, and 
valued it at $25. No American would collect the materials and make it for 
four times the money. 

Charles Hopps, a veteran pioneer, told me that such richly-ornamented 
baskets were quite frequent among the California Indians, but the Ameri- 
cans were seldom permitted to see them. 

These Indians make considerable account of the wild oats growing so 
abundantly in California, which they gather and prepare in the following 
manner: The harvester swings a large, deep, conical basket under his left 
arm, and holds in his right hand a smaller one furnished with a suitable 
handle. When the oats are dead ripe they shatter out easily, and he has 
only to sweep the small basket through the heads in a semicircle, bringing it 
around to the larger one, into which he discharges the contents at every stroke. 
When the hamper is full he empties it in a convenient place, and the squaws 
proceed to hull the grain. They place a quantity in a basket, moisten it 
slightly, then churn and stir the mass with sticks which causes the chaff to 
accumulate on the surface, when they burn it off by passing firebrands over 
it. This process is repeated until the grain is tolerably clean. 

They then beat it into flour with stones, and roast it for pinole or man- 
ufacture it into bread ; and the latter article is said by those who have eaten 
it to be quite palatable and nutritious. 

Like all their brethren they are also very fond of acorns, and the old 
Indians still cling tenaciously to them in preference to the finest wheaten 


188 THE GUALALA. 


bread. To prepare them for consumption they first strip off the shells one 
by one, then place a large basket without a bottom on a broad, flat stone, 
pour into it the hulled acorns, and pound them up fine with long, slender, 
stone pestles. I had often noticed these bottomless baskets before, and 
wondered how the bottoms were worn out while the sides remained so good ; 
but here I learned that they were so made for a good reason. The flour 
thus obtained is bitter, puckery, and unfit to be eaten, but they now take it 
to the creek for the purpose of sweetening it. In the clean, white sand they 
scoop out capacious hollows, and with the palms of their hands pat them 
down smooth and tight. The acorn flour is poured in and covered with 
water. In the course of two or three hours the water percolates through 
the sand, carrying with it a portion of the bitterness ; and by repeating this 
process they render the flour perfectly sweet. The bread made from it is 
deliciously rich and oily, but they contrive somehow to make it as black as 
a pot, not only on the crust but throughout. Generally it is nothing but a 
kind of panada or mush, cooked with hot stones in baskets. 

In a time of scarcity they cut down the smaller trees in which the 
woodpeckers have stored away acorns, or climb up and pluck them out 
of the holes. 

And here I will make mention of a kind of sylvan barometer which 
Hopps told me he had learned from the Indians to observe. It is well known 
that a species of California woodpecker (Melanerpes formicivorus) drills holes 
in soft-wooded trees in autumn, into each of which the bird inserts an acorn, 
in order that when it gets full of worms in winter he may pull it out and 
devour the same. ‘These acorns are stowed away before the rainy season 
sets in, sometimes to the amount of a half-bushel in a tree, and when they 
are wetted they presently swell and start out a little. So always when a 
rain-storm is brewing, the woodpeckers fall to work with great industry a 
day or two in advance, and hammer them all in tight. During the winter, 
therefore, whenever the woods are heard rattling with the pecking of these 
busy little commissary clerks heading up their barrels of worms, the Indian 
knows a rain-storm is certain to follow. 

The Gualala also eat a considerable quantity of a wild potato, proba- 
bly cammas, which they call hi-po, and which-is said to be quite good 


A SYLVAN BAROMETER—ABORIGINAL ART. 189 


eating when cocked and peeled. There is a certain locality on Gualala 
Creek, called by them Hi-po-wi, which signifies ‘potato place”. Unlike 
the Atlantic tribes, those on this coast seldom consume anything raw, 
except dried smelt and salmon. 

Clams and mussels are great dainties in the season. They also trap 
ground-squirrels ‘and such small deer” by means of a noose attached to a 
pole bent over, which springs up and hoists the animal into the air. 

It will be observed by the traveler that the quality of aboriginal art, 
as a general thing, is inferior in Southern and Central California to that in 
the northern parts of the State. The tobacco-pipe affords a convenient illus- 
tration. Among the Hupa it is made of beautiful manzanita or laurel wood, 
and very elegantly, though plainly, carved into the form of a cigar-holder ; 
it is as round as if turned with a lathe, and is frequently encircled at the 
outer end with a thin rim or band of stone. But among these southern 
tribes the rudest kind of a pipe answers all purposes. The Indian takes 
any straight stick he happens to find and whittles out of it a stem a foot 
long and as large as one’s little finger, with a rough lump of wood at the 
end, which is burned or bored out a little to serve for a bowl, the whole 
pipe being straight, so that the smoker must cant it up a good deal or lie on 
his back. 

While among the Gualala I had an excellent opportunity of witness- 
ing the gambling game of wi and tep, and a description of the same, with 
slight variations, will answer for nearly all the tribes in Central and South- 
ern California. 

After playing tennis all the afternoon they assembled in the evening 
in a large frame-house of one room, made by themselves with tolerable 
skill, and squatted on the ground around a fire, which it was the children’s 
task constantly to replenish with shavings. There were about forty men, 
women, and youngsters. They first divided off in two equal parties, and 
then proceeded to make up the grand sweepstake. One Indian would lay 
down a half dollar, and another of the opposite section would cover the 
same. Another would deposit a blanket or a pair of trousers, and one of 
the other side would match it with an article agreed to be of equal value. 
A squaw would contribute a dress, or a chemise, or a string of beads, which 


190 THE GUALALA. 


would be covered as above, and so on until they deemed the stake large 
enough to be worth their while. It consisted of $8 in silver coin, a large 
hatfull of strings of shell-money, and an immense heap of clothing and 
blankets, some of them new and very good, and it was worth at least $150. 

They gamble with four cylinders of bone about two inches long, two 
of which are plain and two marked with rings and strings tied around the 
middle. The game is conducted by four old and experienced men, fre- 
quently gray-heads, two for each party, squatting on their knees on oppo- 
site sides of the fire. They have before them a quantity of fine dry grass, 
and, with their hands in rapid and juggling motion before and behind them, 
they roll up each piece of bone in a little bale, and the opposite party pres- 
ently guess in which hand is the marked bone. Generally only one guesses 
at a time, which he does with the word ‘‘tep” (marked one), ‘‘w7” (plain 
one). Ifhe guesses right for both the players, they simply toss the bones 
over to him and his partner, and nothing is scored on either side. If he 
guesses right for one and wrong for the other, the one for whom he guessed 
right is “out”, but his partner rolls up the bones for another trial, and the 
cuesser forfeits to them one of the twelve counters. If he guesses wrong 
for both, they still keep on, and he forfeits two counters. 

There are only twelve counters, and when they have been all won 
over to one side or the other the game is ended. Each Indian then takes 
out of the stake the article which he or she deposited, together with that 
placed on it, so that every one of the winning party comes out with double 
the amount he staked. 

All this is extremely simple, but it took me a long time to penetrate 
into the whole mystery of it, such a wonderful amount of jugglery, mum- 
mery, and manipulation do the Indians encompass it with. As soon 
as they commence rolling up the bones in the hay they fall to whip- 
ping their arms to and fro, before and behind them, swaying their bodies 
backward and forward, and chanting ‘“Ha-man’, ha-man’, ha-man'!” or “Kai- 
yai, kai-yai', kai-yai'!” or something similar, each chanting an independent 
refrain, but keeping perfect time the while with his companion. Then 
presently they bring up their hands to their breasts, with elbows akimbo, 


twist their bodies as if in mortal agony, and reduce the chant to a mere 


fo) 


A GREAT GAMBLING GAME. 191 


grunt ‘ Uh-uh’, uh-uh’, uh-uh'!” though they still keep perfect time with the 
twisting motion. Then they interpolate divers and sundry highly super- 
fluous shouts and roll their eyes, as if the very deuce were in them or a 
violent attack of colonitis. 

Besides that, the old mustaches who are about to guess put on a won- 
derful amount of fancy flourishes. You shall see one with his eyes shining, 
almost glaring, as if he were possessed, slowly stretch out his hand, gradu- 
ally extend his forefinger, lean far forward, and hiss out fiercely between 
his teeth, ‘‘wi-i-i-i/” or, more abruptly, “tep!” Sometimes he stretches 
one arm out, shakes it violently a while, hissing through his teeth or chant- 
ing in their strange, frenzied manner; then suddenly jerks it home as if 
pulling in a sturgeon, and shoots out the other, whereupon the open palms 
smite together in passing with a report almost like a pistol-shot, and out 
hisses ‘“‘wi-i-i-i!” or “tep!” 

All these things are conducted with that fanatic frenzy, that weird super- 
fluity of unction, so characteristic of the California Indian, These multi- 
plied manipulations and juggleries attract the stranger’s attention so much 
that he forgets to notice the simple machinery of the matter for a long time. 
After contemplating it for a full half-hour my mind was still in about as 
lucid a condition as it is after reading the following quatrain: 


“The twain that, in twining, before in the twine, 
As twins were intwisted, he now doth untwine; 
*Twixt the twain intertwisting a twine more between, 
He, twirling his twister, makes a twist of the twine.” 


But the Indians are so accustomed to all this blue fire that the circle of 
spectators look on with that stolid and imperturbable gravity peculiar to 
the race; and no matter how deeply any one may be involved in the issue, 
one can discern no indications of itin his countenance. This singular game 
was protracted until midnight, when we came away, and we learned next 
morning that it was not concluded till two o'clock. One thing is praise- 
worthy in the Indian gamblers, and that is the good nature with which they 
accept all their losses. They very seldom quarrel over a game, and never 
fight unless inflamed with the white man’s a’-ka bish-i-tu (bad water). 

But for all kinds of gambling both sexes and all ages have a positive 


passion. The Gualala wife of Hopps, although the mother of two little 


192 THE GUALALA. 


children, abandoned them utterly to her husband’s care, watching the game 
until the ‘wee sma’ hours”, when it closed; and, in consequence, Hopps 
was obliged to get breakfast next morning, a task to which he seemed to be 
accustomed, and which he accepted with becoming resignation. 

While sitting near these Gualala and looking at the circle of swarthy 
faces which the staggering blazes redly lighted up, I was not a little im- 
pressed with their resemblance to those calm, grand faces of old Egypt. 
Probably the reader will smile here, and I am well aware how greatly 
inferior these poor Diggers are to the mighty race who builded Cheops and 
Karnak, and whose wisdom was a beacon even to Athenian philosophy; 
but they are not much if any lower than the modern Fellahs who toiled 
in the sand of the Suez Canal, and who are said to retain the features of 
their great ancestors. I saw here the same scanty beard; the same full, 
voluptuous lips; the same straight, strong noses, with thick walls and dilated 
nostrils; the same broad cheek-bones; the same large and prominent eyes 
in most; the same expression of restful and placid strength that I have seen 
among the Egyptian sculptures of the Berlin Museums and the British 
Museum of London. The differences are that the Indians open their eyes 
more freely except in extreme old age, when they are shriveled and nearly 
burnt out by the smoke, and have lower foreheads and more shrunken 
cheeks. 

It cannot be denied that there was a certain grave and savage strength 
of feature, perhaps due to a slight infusion of Russian blood, in that mid- 
night circle of dark faces, such as one would little expect to find in men so 
entirely empty of mental force and originality, however imitative they may 
have beens Such faces joined to such intellects go hard to demolish all 
physiognomy theories. And yet these are elevated several degrees above 
the lowest savages. They reckon their beads “by the two hundred”, as one 
explained to me, up to a thousand, the word for which is tush-op’-te (literally 
“five two-hundreds”). In marriage they observe strictly the Mosaic table 
of prohibited affinities, accounting it “poison”, as they say, for a person to 
marry a cousin or an avuncular relative. True, they occasionally practiced 
infanticide formerly by their own confession, but they appear to have sacri- 


ficed generaily only the weakest and deformed infants; and the amount of 


CLEANLINESS—AUTUMNAL GAMES. 193 


dancing which they can endure for ten or fifteen days together, day and 
night, is astonishing, when we remember that the manner of dance practiced 
by the men is terribly hard work; but like all savages they can stand the 
fatigue of amusements much better than they can the steady, hard grub- 
bing which gets bread and meat. 

It is a curious fact that there is no word for “lazy” in their language, 
and they have borrowed a word from the Spanish. Some qualities are 
known by themselves, and some only by their opposites; hence, as the 
Indian knew nothing of industry, he also knew nothing of laziness. 

Besides their sweat-house heats and their regular cold-water baths in 
the morning, they have another habit which is on the side of cleanliness ; 
they sleep stark naked, even when they have learned to wear civilized gar- 
ments. I was first made aware of this fact by an amusing incident. Near 
the farmer’s house there was a campoody, and in the night the swine became 
frightened and ran through the wigwams, and when we looked out we saw 
them come shooting out from the opposite door-hole, first an Indian on all- 
fours, then a pig, one as naked as the other. I afterward chanced to ob- 
serve this fact several times in the central and southern parts of the State. 
What little aboriginal clothing they wore was of a material not comfortable 
to lie in; besides which, as they never washed it, it was a relief to lay it 
off at night, and doubtless conducive to health, as they themselves argue. 
Man and wife do not sleep apart, as in some Algonkin tribes, but lie down 
snugly together in a kind of nest, and draw a hare-skin rug over them. 

The chieftainship is hereditary unless the heir is incompetent, though its 
functions are very nebulous, and their social system nowadays is patri- 
archal. But as on Russian River the remnant of them is so shrunken and 
narrowed down that it saddens their hearts, and they dwell all in one wig- 
wam together for the comforting of their souls, though some who thus 
abide in common are nowise related. 

Eyery year brings around the great autumnal games, which continue a 
matter of two weeks. Besides the spear dance, tennis, gambling, and the 
like, they amuse themselves with divers other entertainments. One of them 
is the devil dance, which is gotten up to terrify the women and children, 


like the haberfeldtreiben of the Bavarian peasants. In the midst of the 
13 2¢ 


194 THE GUALALA. 


ordinary dances there comes rushing upon the scene an ugly apparition in 
the shape of a man, wearing a feather mantle on his back reaching from 
the arm-pits down to the mid-thighs, zebra-painted on his breast and legs 
with black stripes, bear-skin shako on his head, and his arms stretched 
out at full length along a staff passing behind his neck. Accoutered in 
this harlequin rig he dashes at the squaws, capering, dancing, whooping ; 
and they and the children flee for life, keeping several hundred yards 
between him and themselves. If they are so unfortunate as to touch even 
his stick all their children will perish out of hand. 

The object of this piece of gratuitous foolery seems to be, as among 
most of the Pomo tribes, merely to exhibit to the squaws the power of their 
lords over the infernal regions and its denizens, and thereby remind them 
forcibly of the necessity of obedience. 

Their fashion of the spear dance is different from the Gallinomero. 
The man who is to be slain stands behind a screen of hazel boughs with his 
face visible through an aperture; and the spearman, after the usual pro- 
tracted dashing about and making of feints, strikes him in the face through 
the hole in the screen. He is then carried off, revives, ete. 

The Gualala say the world was made by the Great Man above assisted 
by the Old Owl; here we doubtless have a Russian graft on their aborigi- 
nal belief. The lower animals were created first; man and woman after. 

Around Fort Ross there is a fragment of the tribe called by the Gua- 
lala, E-rus’-si; which name is probably another relic of the Russian occu- 
pation. 

THE E-RI’-0. 

Such is the name given by the Spaniards to the tribe living at the 
mouth of Russian River. Both they and the Gualala have more affinity 
with the Pomo in language than with the Gallinomero, though a Potter 
Valley Pomo must associate with them a few weeks before he can under- 
stand them readily. 

They practice cremation and give a reason for it which I had not heard 
before, that is, if the dead are not burned they will become grizzly bears. 
Probably some such reason prevails everywhere, though they are extremely , 
loth to give any reason. Hence cremation is an act of religion, of redemp- 


tion, of salvation, which it were a heinous impiety to the dead to pretermit. 


ERIO—SAN RAFAEL—CHOKUYEN. 195 


In their autumnal games, which continue as long as the provisions they 
have brought hold out, they have the spear dance, the dance of seven devils, 
the black-bear dance, ete. The dance of seven devils is like the devil dance 
of the Gualala, only there are seven devils instead of one, and they are more 
devilish, having horns on their heads, forked tails, and the like. In the 
black-bear dance they dress a man in a black bearskin and dance around 
him with hideous noise, being naked, but zebra-painted with black, and 
wearing coronals of long feathers. Possibly this may be an act of fetichism, 
performed, as the Indians cautiously say of all such doings, “ for luck”; 
because nearly all tribes regard the black bear in distinction from the griz- 


zly as peculiarly of happy omen. 
THE SAN RAFAEL INDIANS. 


Under this name the Spaniards collected at the San Rafael Mission 
most of the Indians of the peninsula who spoke a different language from 
the Gallinomero. Among them were the Té-mal from whom Mount 'Tamal- 
pais is named, and the Li-kat’-u-it, whose last great chief was Ma-rin’. Havy- 
ing lost most of their aboriginal usages they are not of interest here. 


THE CHO-KU-YEN. 


The same is true of this tribe, who occupied Sonoma Valley, which 
was named from one of their celebrated chiefs. 


CHAPTER XXI. 
THE ASH-O-CHEMI. 


Probably this tribe would be more readily recognized under the Span- 
ish name of Wappo. The Spaniards never forgot the keen and stinging 
defeat inflicted by old Colorado upon them under the lead of General M. 
G. Vallejo; and they embodied the qualities which worsted them in a 
name which the Ashochimi use yet in preference to their own—Wappo the 
Unconquerable. Although the battle-ground between them and the Span- 
iards was on the edge of Big Plains, northeast of Healdsburg, their ancient 
proper home was in the mountains. They ranged from the Geysers to the 
Calistoga Hot Springs, inclusive, and in Knight’s Valley; and holding thus 
two of the great natural wonders of the State they disputed for their pos- 
session more heroically than did even the famous tribe of Yosemite. 

The Geysers were discovered by means of one of their well-worn 
trails; and they were early aware of the healing virtues of the Calistoga 
waters. Their invalids were accustomed to wallow in the hot, steaming 
mud and pools, receiving benefit therefrom into their bodies. 

There is an ancient tradition that the Wappos were once at war with 
their neighbors, and were by the latter hemmed in and straitly besieged in 
the head of Calistoga Valley. They were at last so sore pressed with hun- 
* ger that they were fain to resort to cannibalism, and stripping off the flesh 
of their companions who died or were slain they boiled it in the springs. 
From this horrid use arose the name Carne Humana sometimes given to 
this celebrated spa by the early Spaniards. The Indians of to-day know 
nothing of this story. 

After the Spanish conquest had decimated and enervated their lowland 
neighbors, the Gallinomero, the yet untainted Wappo descended from their 


mountain homes upon them, and worsted them in a pitched battle. The 
196 


YUKI AND WAPPO LANGUAGES. 197 


two tribes then entered into a treaty by which the Gallinomero ceded to 
the Wappo a_portion of Russian River Valley about ten miles long north 
and south, and reaching across from mountain-top to mountain-top. That 
portion of the Wappo who occupied this tract became known as the Rin- 
cons. In descending this valley, I was surprised to find a break in the 
Pomo dialects, beginning about Geyserville and reaching down to Healds- 
burg. It was accounted for by this recent Wappo conquest, by which a 
foreign language had been interjected into the Pomo. With this exception 
the Pomo dialects are continuous from the head to the mouth of Russian 
River; while along the mountain chain east of it runs a parallel body of 
language of nearly equal length, namely, the Yuki or Wappo. 

That the Wappo and the Yuki are somewhat related is shown by the 
similarity of some words, thus: 


YUKI. HUCHNOM. WAPPO. 
One. pong’-weh. pu-weh. pa-wah. 
Two. é-peh. hé-peh. 
Seven. o-pi-diin’. o-pi-hiin’. 
To go. ko-at'-tah. chau-a-si. 
Tree. oal. hoal. 
Yesterday. sim. su’-ma. 


This resemblance and manifest relationship between the two lan- 
guages is singular, when we consider that they are separated by an inter- 
val of at least sixty miles, with a branch of the Pomo (in the mountain 
gap leading over from Ukiah to Clear Lake) interpolated between them. 
This raises the question, Did the Yuki-Wappo once occupy the Russian 
River Valley and yield it to its present occupants”? What was the course 
of migration or conflict which some time or other in the past has disrupted 
and broken asunder these two languages so clearly of a common origin ? 

In regard of this treaty, Dr. E. Ely relates this: He was once out hunt- 
ing in company with a Gallinomero, when he beat up a fine buck and shot 
it. He told the Indian to shoulder the carcass and carry it home, but to 
his great surprise the savage refused. It appeared that the buck lad 


198 THE ASHOCHIMI. 


dropped a few yards inside the Wappo territory, and though the Gallino- 
mero had the powerful backing of a white man, and the lickerish sniff of 
venison in his mind’s nostril, he dreaded the possible divulgence of the 
matter, and the Wappos’ secret vengeance; so strictly are these Indian 
treaties observed, through fear. 

The Wappo presents a finer physique than the lowland Gallinomero. 
He is shaded perceptibly lighter; has a more even and well-rounded head, 
though it is large like the Yuki head; less angularity and coarseness of 
feature; a much more prominent chin; a brighter eye; less protuberance 
of belly. 

The Wappo language, like its congener, the Yuki, is clear-cut, sharp, 
and easy of expression to an American. The words are mostly short, and 
seldom is there one that cannot be neatly and accurately spelled from the 
Indian’s lips. Thus hell is “fire”; pi is “white”; poll is “earth”; and 
hell-pi-poll (literally, ‘“ fire-white-earth”) is “ashes”. The agglutinative 
feature prevails, as usual. Thus mi is “you”, md-deh is “father,” and 
mai'-ah is “your father”. The verb takes a different form for the 
past tense, but not for the future; thus chau-d-sy, chau-d-ky, chau-d-sy 
are the three forms for the present, imperfect, and future of ‘‘go”. The 
Wappo display great readiness in learning their neighbors’ tongues. Old 
Colorado was said by the whites to have spoken in his prime fourteen lan- 
guages and dialects. He is still alive, but blind, extremely shriveled and 
helpless, probably a hundred years old—a pitiable shadow of a once great 
warrior, who over and over again routed the brave Spaniards. 

In the main the social customs of the Wappo are like those of the Gal- 
linomero, but they do not commit parricide, and less frequently infanticide. 
In regard to the latter, both whites and Indians have so often asserted its 
existence that there is no room for incredulity ; but I have seen only one 
man who could afiirm that he had actually witnessed the deed. A.S. Nelson 
stated that he once saw a Wappo woman put her foot on the neck of her 
healthy, new-born babe, and throttle it. 

When a young man beholds a maiden who is beautiful in his eyes, he 
goes to her father and lays down before him in the wigwam a quantity of 


shell-money. Both of them maintain a profound silence. and the old man 
J ] : 


MARITAL RIGHTS—PLACATING THE OWL. 199 


feigns to take no notice whatever of the money, though he surreptitiously 
squints at it now and then. If he thinks there is not enough, or he does 
not like the youth, after a sufficient time has elapsed to suit the aboriginal 
ideas of dignity and red-tape, he reaches out his hands and returns it, and 
the suitor goes away without a word, or remains and adds another string. 
If accepted, the old Indian calls his daughter to him, joins her hand to her 
lover’s, makes them sit down together on the ground before his knees, and 
addresses them a few words of advice. Thereupon they arise and go away 
husband and wife. 

Their custom allows the wife unlimited rights in recovering a truant 
husband, if only she has the muscular force to exercise them. A Wappo 
once abandoned his wife at Cloverdale and journeyed down the river to 
the ranch of William Fitch where he abode for a season with a second love. 
But the lawful wife soon discovered his whereabouts, followed him up, con- 
fronted him before his paramour, upbraided him fiercely, and then seized 
him by the hair and led him away triumphantly to her bed and basket. 
Some author has said that love warmed up is not enduring. This love 
remained warm two years, when the Indian again met his enslaver and 
again eloped. 

They worship the owl and the hawk; that is they regard them as 
potent and malignant spirits which they must conciliate by offerings and by 
wearing mantles of their feathers. When a great white owl alights near a 
village in the evening and hoots loudly, the head-man at once assembles 
all his warriors in a council to determine whether Mr. Strix demands a life 
or only money (for they understand him to say, like the California foot-pad, 
‘“‘Your money or your life!”). If they incline to the belief that he demands 
a life, some one in the village is doomed and will speedily die. But they 
generally vote that he can be placated by an offering, and immediately a 
quantity of shell-money and pinole must be brought in by the squaws, 
whereupon the valorous trencher-men fall to and eat the pinole themselves, 
and in the morning the head-man decorates himself with owl feathers, car- 
ries out the shell-money with much solemn formality, and flings it into the air 
under the tree where the owl perched. The hawk is appeased in a differ- 
ent manner. A stuffed specimen of that bird is placed on top of a pole, and 


200 THE ASHOCHIMI. 


long strings of shell-beads are stretched from the ground up to its feet. 
Then, decorated with mantles and head-dresses of hawks’ feathers, they 
dance around the pole in a cirele, with chanting and various gestures, and 
afterward solemnly commit the money to the flames. 

In case of death the body is immediately incinerated, and the ashes 
flung into the air. They believe that the spirit is thus borne aloft and flies 
away to a grotto hard. by the sea at Punta de los Reyes. In this grotto is 
a fire which burns without ceasing, and which no living being may behold 
without being instantly stricken blind The disembodied spirit enters, 
hovers over and around this fire for a season, then flutters forth again and 
wings its flight over the ocean to the Happy Western Land. 

They have a legend of the Deluge which runs as follows: Long ago 
there was a mighty flood which prevailed over all the land and drowned 
all living creatures save the coyote alone. He set himself to restore the 
population of the world in the following manner: He collected together a 
great quantity of owls,’ hawks’, eagles’, and buzzards’ tail-feathers, and with 
these ina bundle he journeyed over the face of the earth and carefully 
sought out all the sites of the Indians’ villages. Wherever a wigwam had 
stood before the flood, there he planted a feather in the ground anid scraped 
up muck around the same. In due time the feathers sprouted, took root, 
grew up, branched and flourished greatly, finally turnmg into men and 
women; and thus was the wor!d repeopled. 

Like all mountaineers, they are much braver in pursuit of game than 
the lowlanders. They snare even grizzly bears, and then boldly assault 
and kili them with no weapons but sharp, fire-hardened sticks, with which 
they pierce them. These snares are made of a species of wild flax (I saw 
no samples of it), from which they twist out ropes, small, but very strong. 

The following legend relating how the Geysers were discovered by 
Indians pursuing a grizzly bear is taken from the San Francisco Bulletin: 


A LEGEND OF THE GEYSERS. 


In passing up the gorge in which are situated the Pluton Geysers you 
will notice a human head carved in stone. It bears so striking a resem- 
blance to a half-finished piece of statuary that the most casual observer 


LEGEND OF THE GEYSERS. 201 


asks its history. This is the legend as told by the Indians who inhabit the 
Coast Range: 

The discovery of the Geysers is a comparatively modern event.‘ From 
the time when the memory of man runneth not to the contrary” peaceful 
tribes of Indians inhabited the rich, luxuriant valley of Russian River and 
its tributaries. With hunting and fishing, with clover, wild oats, and acorns, 
with the various roots, berries, and fruits provided by Nature, they lived a 
happy, contented life. The dense chaparral which covers the mountains 
and lines the canons of the region surrounding the Geysers effectually con- 
cealed these wonderful springs. It was since the Spaniards and Mexicans 
began to settle the country and fatten their immense herds upon the rank 
herbage that the Indians were compelled to put forth greater exertions for 
food. Two of their young men were hunting on the south side of the river, 
below where Cloverdale now stands, when they caught sight of an unusually 
large grizzly bear. Simultaneously they fired their sharp-barbed arrows 
into the monster's side. He dropped as if dead, but well knowing it to be 
a habit of the grizzly to fall to the ground upon receiving the slightest 
wound, they again let fly their flint-headed shafts, and again struck the 
bear. Sorely wounded, the animal instinctively staggered toward the thick 
underbrush, leaving a trail of blood behind. Sure of their game, the hunt- 
ers followed the blood stains into the chaparral and up the canon. Here 
and there the weary monster lay down to rest for a moment, and upon 
arising left a gory pool to attest the severity of his hurt. The thews and 
sinews of the California grizzly almost give him a charmed life. The eager 
hunters would several times have given up the chase, but fresh indications 
of the bear’s weakness, the hope of so rich a prize, and the fear of the ridi- 
cule of their companions, spurred them forward. The wounded animal 
never once swerved from a direct course up the canon. Mile after mile he 
tottered straight forward, although his fast-ebbing life frequently caused 
him to stumble and fall. Just as his merciless pursuers were ready to turn 
back, baffled and discouraged, they saw him writhing in agony on a little, 
open grassy plot half a mile distant. Most of their route, until now, had 
been through close-timbered forests, thick-set with chaparral and scrub-oak. 

The sun had moved far down the heavens, and the lofty western mount- 
ain shut out his beams from the gorge. At sight of their dying game, the 


202 THE ASHOCHIMI. 


Indians gave a loud, exultant shout. The grizzly startled by the sound 
rose from the ground, and with the last glimmering ray of life plunged into 
the ravine ahead. Running across the intervening space, the hunters 
saw his lifeless body in the bottom ef the gorge. In their eager haste they 
had not noticed the thousand minute jets of steam issuing from the hillside, 
uor did they hear the hoarse, rushing sound that filled the canon with a 
continuous roar, until just as they reached the body. 

Halting, amazed, they found themselves standing on the brink of the 
Witches’ Caldron, in the midst of the hissing, seething Geysers. One hor- 
rified, ghastly look at the smoky, steaming hillsides; one breath of the puff- 
ing, sulphurous vapor; one terrified glance at the trembling, springy earth, 
and the frightened hunters darted back down the canon. With stoical 
skepticism the aged chief and council listened to the tale the hunters told 
as the tribe gathered around the camp-fire. Earth that smoked! Water 
that boiled and bubbled without fire! Steam that issued from holes in the 
ground with a noise like the rushing of the storm-wind! Impossible! But 
the two young braves were noted for courage and truthfulness, and at last 
they prevailed on a score of their fellows to return with them. It was all 
true. There lay the dead bear by the black, seething waters that were 
hotter than fire could make them. After a thorough examination, the medi- 
cine-men concluded that the strange mineral waters must have rare healing 
properties. Booths of willows were erected over the jets of steam, and the 
sick laid thereon. The canon became a favorite resort of the red men, and 
all the Coast Range tribes came hither with their invalids | Many wonder- 
ful cures were effected, and yet, occasionally, things happened that con- 
vineed the superstitious medicine-men that the place was under the control 
of an evil spirit. 

Finally, one cloudy night, a strange, rumbling sound rose through the 
darkness, and the earth trembled violently. After that no one approached 
the spot for many days. 

It is a common belief among the Coast Indians that evil spirits fre- 
quently dwell within the bodies of grizzlies. It was now universally believed 
that the spirit of the slaughtered bear had charge of the Geysers. There 
were many sick and dying with a strange plague, or pestilence that had 


suddenly appeared among the tribe. Something must be done. Many 


HEALING THE SICK. 203 


urged a return, at all hazards, to the medicinal springs; others held that 
the angry demon of the gorge had sent the pestilence upon them. At last 
a gray-haired seer whose hand was skilled in all cunning craft was per- 
suaded to try to appease the spirit by making a graven image near the 
Witches’ Caldron. Enough of the idolatrous traditions of their ancestors 
were remembered to enable them to have faith in this strange attempt at 
propitiation. Day after day the good old sculptor went all alone to the 
cafion, and chiseled away the rock until the semblance of a human face 
appeared. As the work neared completion, he often lingered later, in his 
anxiety to finish the statue. It was believed that when the task was entirely 
ended the demon would retire, and let the people be healed. A few more 
days and the finishing strokes would be made on the figure. Every one 
was full of hope The old man was working at the dawn, and when the 
evening came and the twilight shadows stole down the mountain and up 
the ravine he had not returned. Suddenly a weird, hollow moan seemed 
to tremble on the shuddering air, and at the next instant the earth shook 
so violently that the cliffs toppled from their base. The terrible shocks 
were felt several times during the night, and when the sun arose the old 
seer was gone from earth. The cold, stony face of the image alone 
remained. Not the slightest trace was ever discovered of the faithful sculp- 
tor, yet during the night new springs had burst forth three-quarters of a 
mile down the river. Here the sick were brought, and from that day to 
the present time the Indians used only the lower springs. Scaffolds are 
raised above the steam-jets -three or four feet, and willows and brush are 
laid across. On these the sick are placed, and the mineral vapors encircle 
and heal them. 

Years after, the white men came to the great valley of the Russian 
River, and in due time were guided to the springs. The Indian guides 
would not go farther than the lower springs, but the pale-faces found the 
image still guarding the ravine. Enterprise and love of gain have built_a 
beautiful hotel across from the Geysers, and hundreds of tourists annually 
flock thither. 

The Indians, however, firmly believe that the wrathful demon still holds 
sway, and they can never be induced to approach the gorge of the main 
Geysers. 


CHAPTER XXII. 
THE KA-BLNA-PEK. 


In the Clear Lake Basin the Indians may be divided into two main bodies, 
those on the west side and those on the east. On the west they are related 
in language slightly to the Pomo; on the east, equally slightly, to the Pat- 
win. In the northwest corner of the basin a constant communication was 
kept up with the Pomo; hence the villages about Lakeport speak a Pomo 
dialect, and are properly included with that large nation; but all the dwell- 
ers around the lake should be enumerated as distinct peoples, being divided 
into the two bodies above mentioned. Big Valley and Cobb Valley were 
the principal abode of the western lacustrine tribes; Héschla Island and 
the narrow shore adjacent that of the eastern. 

The Kéa-bi-na-pek living on lower Kelsey Creek may be taken as 
representative of the western division, though they formed only one village 
of the many in Big Valley. The myriads of fish in the lake and the abund- 
ance of acorns supported a dense population in this valley, estimated by 
the pioneers at many thousands. They were brave and independent mount- 
aineers, even more infinitesimally subdivided and less coherent, if possible, 
than is the wont of the California Indians. They had no chiefs of general 
and large authority ; nothing but head-men or captains of villages. 

Coming up from Russian River to Clear Lake one receives at first the 
impression that the natives here are a sickly race on account of their lighter, 
brassy color and longer faces. Indeed some pioneers insist stoutly that 
they are altogether a different race from the “ Diggers”, perhaps a remnant 
of some ancient, indigenous people who were forced into these mountain 
valleys by an invasion of the lowlands. It will be shown further along that 


this theory is erroneous. Still they always were and yet are a much finer 
204 


AN INDIAN BARBECUE—AN ARCHITECTURAL COMMISSION. 205 


race than the Russian River tribes, being tall and stalwart, often of a noble 
physical mould, weighing not unfrequently 180 to 200 pounds. They have 
a quicker apprehension, readier imitation, and a brighter intelligence than 
their neighbors on the river, and they are as brave as the Wappo. They 
are less dependent on the whites, more frequently cultivate their own 
patches of ground, or hire out for a wage. Not long ago they held a bar- 
becue whereat an ox and several sheep were roasted whole, and white 
spectators affirm that they ate there as fine pastry, puddings, and roast beef, 
all prepared by Indian women, as they ever saw at an American party; and 
that the tables were laid with the cleanest of linen and a full service of 
crockery. Better than all, the leading Indians banished strong drinks from 
the place, and formed a police force from their own numbers to preserve 
order. Whenever a drunken or disorderly fellow intruded on the premises, 
these officials arrested him at once, carried him out bound hand and foot, 
and laid him carefully away behind the bushes to cool off. 

In the spring of 1872, on the occasion of a great festival to be described 
shortly, the Kabinapek dispatched a commission who traveled two or three 
months among the surrounding tribes examining different styles of assem- 
bly-house architecture. On their return they reported voluminously in a 
council, and it was voted to build the new assembly-house on a model 
different from anything previously seen on Clear Lake. Instead of con- 
structing it in the shape of a blunt cone, only three or four feet excavated in 
the ground, they dug a circular cellar ten or twelve feet deep, timbered it up 
around the sides, and roofed it over nearly flat and level with the earth. It 
is common to say that the California Indians never change any of their 
customs except at the instance of the Americans. Whether this style of 
assembly-house was any improvement or not, I do not know; but it was 
wholly novel and of their own contriving. 

They take three kinds of fish, mostly in the creeks in the spawning 
season, for they fish comparatively little in the lake. The lake whitefish 
furnishes by far the greatest proportion of the catch. In the spring they 
ascend the creeks in such vast numbers that the Indians, by simply throw- 
ing in a little brushwood to impede their motion, can literally scoop them 
out. In 1872 there was a remarkable run. I arrived in the valley too late 


206 THE KABINAPER. 


to see it, but the sides and bottom of Kelsey Creek were yet strewn and 
malodorous with fish that had perished by reason of the crowding. 

The Kabinapek language is extremely rugged, hirsute, and guttural, so 
that I was deterred from doing anything beyond getting a meager vocabu- 
lary; and even these few words were very difficult to spell. ‘That it is an 
offshoot of the Pomo is clearly proven by the fact that it possesses in 
common with it a few such words of hourly occurrence as “water”, “dog”, 
“deer”, ete. But the numerals are changed beyond all recognition. The 
personal pronouns are radically the same, but have been gutturalized by 
these mountaineer fish-eaters. 

There is presented in this tribe an interesting but unanswerable inquiry. 
As the Kabinapek and the other villages are descended from the Pomos, 
their language must once have been identical with that spoken on Russian 
River. Let us suppose that the parent language had 3,000 words. At 
this day, so widely have the two resultant languages departed from the 
original that, judging from the limited vocabularies I took, they have not 
above 100 in common. How long would it take each of them to change 
1,500 words beyond the recognition of the other? It must have taken 
many hundreds, if not thousands, of years. 

About the only act which can be considered religious is the pu-¢-si, 
“raising the dead”. It is the same as the custom which prevails on the east 
side, and will be described in speaking of that people. 

Like all California Indians, these are extremely sensual. In the 
spring when the wild clover is lush and full of blossoms and they are eating 
it to satiety after the famine of winter, they become amorous. This season, 
therefore, is a literal Saint Valentine’s Day with them, as with the natural 
beasts and birds of the forest. 

A peculiarity of this tribe is the intense sorrow with which they mourn 
for their children when dead. Their grief is immeasurable. They not 
only burn up everything that the baby ever touched, but everything that 
they possess, so that they absolutely begin life over again—naked as they 
were born, without an article of property left. A young Indian was 
drowned at Lower Lake, and so great and bitter was the grief of his mother 


over his untimely death that she besought her friends to take away her life 


FQ:TICIDE—A SCENE OF CREMATION. 207 


also. Moved by her passionate sorrow and her entreaties, they complied 
with her wishes; she was hanged, and then laid upon the funeral pyre 
beside her son, and together they were burned. Such is the tradition. 

It is very generally asserted that unlike the river tribes they never 
committed infanticide before the advent of our countrymen. When whites 
took Indian women for wives, they were often mortified at the receipt of 
little pledges of love; and to their lasting shame and infamy be it written, 
(this fact is well authenticated,) they compelled them either to give them 
away or destroy them outright. But even if they were not originally 
addicted to infanticide, they were sometimes guilty of fceticide, which was 
accomplished, not by drugs, but by violent physical means. This fact was 
stated to me by an accomplished lady who had lived among them many 
years with her husband. 

They are singular also in their devotion to the formality of incinera- 
tion. ‘Two Indians were once drowned in the lake near Kelsey, and their 
relations searched for them assiduously for weeks that they might reduce 
their bodies to ashes, without which they believed they would never behold 
the Happy Western Land. A lady described to me a scene of cremation 
which she once witnessed, and instead of the revolting exhibitions seen 
among some tribes it was conducted with seemly and mournful tenderness. 
The body was carefully wrapped in blankets, laid upon the pyre, and the 
torch applied, and as the flames advanced fresh blankets were continually 
thrown over the body to conceal its loathsomeness from sight until it was 
consumed. A woman, one of the chief mourners, sat at the head, with her 
eyes upturned to heaven, chanting, mourning, and weeping. The mother, 
bowed down and broken with grief, with close-cropped head, and face 
disfigured with the blackest pitch, as the emblem of mourning, sat at the 
foot, lamenting and lacerating her face until she was exhausted. She then 
rose, tottered away and fell at the feet of her husband who encircled her 
with his arm and tenderly stroked down her hair while he mingled his 
tears with hers. An Indian counts it no unmanliness to weep for his friends. 

They believe, like all others, that the soul can be disembodied and set 
free by the agency of fire alone; hence the necessity of burning. Hence, 
also, when a person of a goodly fatness is burning, and his flesh sputters 


208 THE KABINAPEK. 


and pops in the flames, the spectators shout the loudest, believing that 
his spirit is enjoying a happy release. 

The Kabinapek have a vague conception of a Supreme Being, whom 
they call Kin’-tash-i; but, as usual, he is a wholly negative person who 
takes no part or interest in mundane affairs—evidently a foreign graft upon 
their cosmogony. 

AN INDIAN REVIVAL. 

From time immemorial it has been the custom of the Clear Lake In- 
dians to celebrate a large harvest of acorns, or a heavy run of fish in the 
spring, with a season of dancing, protracted for two or three weeks, an 
occasion in which the religious element manifestly mingled. For some 
years there had been neither one, hence no opportunity for the great dance; 
and the assembly chambers wherein they were held have partly been 
burned by accident, partly fallen into disuse at the instance of the Ameri- 
cans. In the autumn of 1871 the acorns were plenty, and the next spring 
the fish ascended the creeks in unprecedented numbers ; and now there was 
double occasion for the long-neglected festival. The old Indians, who still 
clung tenaciously to the ancient traditions had often upbraided the younger 
generation for their impiety, and now they renewed with redoubled force 
their exhortations to them to rebuild the fallen assembly-houses, the edes 
labentes deorum, and return to the pious and time-honored usages of their 
ancestors. 

It was done. With all the ardor of the Israelites rebuilding the temple 
of Solomon the young men fell to cutting and peeling timbers, excavating 
pits, timbering them up, ete. As above recorded, a commission was sent 
out to study the best models. Ina short time the new assembly-houses 
were completed and then they fell to dancing all around the lake with 
great enthusiasm. Night after night the assembly-houses sounded to the 
songs of the singers and the monotonous clacking of the sticks. Though 
the old Indians had persisted that their neglect of the dance was bringing 
on them the displeasure of the spirits, yet they had been healthy all these 
vears; but now they began to cough and wheeze withal. When they went 
naked, these sweat-house heats were undoubtedly good, but after they had 


learned to wear clothes they were injurious. The Kabinapek danced so 


A PILGRIMAGE OF THE TRIBES. 209 


hard that two of them yielded up the ghost and went to the Happy Western 
Land. 

By that subtle system of telegraphy which exists among them, all the 
surrounding tribes heard of the great revival of antique customs at Clear 
Lake; they heard of the singing and the dancing, of the fish and the eating 
thereof. About that time the Lone Pine earthquake occurred, and some ot 
their prophets dreamed dreams and beheld visions of another which was to 
follow and destroy all the whites. By fleeing to Clear Lake the Indians 
would escape the dies ire. More than that, in all waters except those of 
the lake there was a comparative scarcity. Hundreds of Indians round- 
about flocked to the lake to have a good time, a good mess of fish, and by 
the sight of a multitude of their race refresh the memory of better days. 
The coming earthquake was a vague matter, and disturbed them little; the 
fishing and the dancing were rare good things. 

In all directions they came, but especially from Russian River. Half- 
way over the mountains from Cloverdale isa station called Ellis’s Ranch, 
which they passed in almost continual procession. One stalwart Wappo 
slung a rawhide band across his forehead and down over his shoulders, like 
a swing, wherein his old and decrepit father sat and rode, clasping his sen 
around the neck. Another bore two aged squaws this way, carrying first 
one to a resting-place, then returning for the other. In painful contrast to 
these instances of filial devotion, the Wappos of Knight’s Valley abandoned 
a squaw thought to be 120 years old, in the valley, and she would have 
perished but for the compassion of Americans. 

Toiling over the mountains on this pious pilgrimage they would arrive, 
faint and weary at this half-way house. Ragged and insolent young louts 
jingling their huge bell-spurs on their naked heels, two of them, perhaps, 
great, strapping fellows, bestriding the least mite of a mustang, and riding 
like Jehu up hill and down dale, would approach the gate and impudently 
demand food and tobacco. In beautiful contrast to this was the conduct 
of a squaw, who with her little one had no victual for the journey. 
Seeing the good matron of the station approach with a pan of milk, she 
ran and fell down on her knees before her, looked up into her face, and 


clasped her hands before her in silent thankfulness. 
14 1 


210 THE KABINAPER. 


Thus they flocked to Clear Lake by hundreds. Some of them being 
‘‘apprenticed” to white men, had written leaves of absence and_ passes, 
ranging from twelve to twenty days. Like children, they greatly over- 
stayed their time. With an Ethiopian passion for the dance, all these 
hundreds yielded themselves up to it with an absolute infatuation, and 
week after week slipped away unperceived. The time was going by for 
the planting of their own small crops and those of the whites who depended 
on their labor. Their best friends earnestly warned them to have done. 
Men and timid women were scared at the unwonted multitude of dusky 
faces in a feeble settlement. Citizens banded together in places and chased 
them away. ‘The atmosphere began to be big with rumors of a removal to 
the dreaded reservation; but this cry of “wolf” had been so often sounded 
that the savages laughed it to scorn. The fascinations of the dance were 
irresistible, and Indians that had formerly been so industrious as to inspire 
their patrons with high hopes that they were reclaimed to civilization now 
danced all night for weeks together and slept all day. The haleyon 
days of savagery had returned, with all their pleasant and lazy witcheries. 

But at last, after several months had elapsed, and some in a neighboring 
valley had actually been sent to a reservation, better counsel prevailed, the 
dancers gradually dispersed, and the whites around Clear Lake once more 
slept secure. 

It only remains now to describe this dance, as I witnessed it one night 
among the Kabinapek Some acquaintances and myself were on the 
ground at nightfall, but it was fully an hour before anything was done 
toward collecting the dancers, who after so many weeks’ frenzied excite- 
ment were extremely sluggish until they got enlivened in the dance. A 
herald finally mounted half-way up the low dome of the assembly-hall, and 
with a hard and rattling loudness of voice made proclamation substantially 
as follows, uttering a sentence about once a minute : 

“He, come to the sweat-house! He, make haste to the dance! THe, 
make haste, everybody! He, be not angry with the strangers He, steal 
nothing from the strangers! He, give them plenty of food! He, make 
haste to the dance, men and women! He, do not steal the strangers’ things 


while they dance !” 


MIDNIGHT EXERCISES. 211 


By “strangers” was meant any Indians who did not live in the Kabin- 
apek village. He proclaimed thus for about a half-hour, using a vast deal 
of repetition, and then he descended. It was about half an hour yet before 
anybody responded, when the dancers began to assemble, gliding with slow 
and noiseless tread through the darkness. It was fully an hour before a 
low humming inside announced that the performances were about to begin, 
whereupon we bowed our heads half-way to the ground, and advanced sev- 
eral feet along a narrow, sloping passage, and found ourselves in the cir- 
cular arena of the assembly-hall. There were about sixty persons in it, 
squatting around in concentric circles, leaving a central space about 20 feet 
in diameter for the performers. There was a bright fire burning right at 
the entrance, and as there was only one other small air-hole at the opposite 
side the atmosphere was already horribly foul, and we had to stop in the 
passage and squat as low as possible to prevent ourselves from being stifled. 
The orchestra, eight in number, all young men, were squatted together 
opposite the entrance, four facing four. Between them was a hollow slab, 
serving as a kind of drum, to be beaten by a drummer with the naked foot, 
and each of them held in his right hand a little stick, split half-way down, 
to be used as a clapper in keeping time. The dancers were all young 
women, who stood in a curved row in front of the orchestra. All of them 
were decked out in their bravest apparel, and dancers and orchestra alike 
had a single ornament, which was the only thing aboriginal in their cos- 
tume. The long feathers of the yellowhammer (the sacred ornamental 
bird of California) were evenly laid together, butt to tip alternately, and 
strung on strings, forming a bandeau about 4 inches wide and 15 long, 
which was passed across the forehead and tied behind the head with strings 
fastened to it half-way back, leaving the ends to flop backward and for- 
ward over the ears. 

The orchestra hummed several little choruses, accompanied by the 
clacking of the sticks, before the dancers took their places. Then they 
sung a chorus, as follows: 


Yo-hi-o-he-i, (four times,) 
Le-lo-mu-he, 
Hu-di-go. 


In this the dancers joined, sometimes facing the orchestra, sometimes 


212 THE KABINAPEK. 


the audience, but each one always keeping in place. Like everything 
they sung, it has no meaning. They all sung in a high falsetto voice, 
the women especially, so that they were less agreeable to listen to than 
the men. The sharp, monotonous clacking of the sticks, and the dull 
tunk, tunk of the slab-drum were execrable. I am no judge of harmony, 
except to know that they kept perfect time, and am, as Wordsworth says 
of himself, ‘‘in music all unversed;” but I have listened to simple melodies 
that affected me even to tears; and I declare without hesitation that there 
was one short passage in this chorus which when chanted by the men 
alone was one of the most moving I ever heard. Those three rude, bar- 
baric, and wholly unintelligible syllables, hu-di-go, were trilled and pro- 
longed out with a sweet, soft, and wild melodiousness that I shall not forget 
to my dying hour. Never have I so regretted my inability to write down 
music by the ear, that I might make good this assertion by submitting the 
passage to musical critics. 

About this time appeared on the scene the two performers, who were 
the principal characters of the evening. They wore richly ornamented 
and beaded buckskin tights, reaching from the hips half-way to the knees; 
mantles composed of long, black eagles’ feathers netted together in succes- 
sive courses, sweeping gracefully down from the shoulders to the knees, 
but leaving the arms free; and brilliantly bespangled head-dresses of 
feathers and beads. On the breast and face they were smeared with a 
number of black stripes, crossing in squares. But for this absurd use of 
the charcoal they would have presented really splendid figures, their 
smooth, round, finely molded limbs setting off the spangles handsomely. 
Their feet were bare. 

They danced before the audience in lively fashion, sometimes stamping 
with one foot with great force, sometimes chasing one the other around the 
fire in a kind of hippity-hop, their magnificent mantles sailing and rustling, 
while their heads wagged from side to side, and their arms were brandished 
aloft in free and graceful gestures. The suppleness and agility of their 
softly-rounded, full, almost feminine forms were wonderful. | Notwith- 


standing their violent motions, the eye perceives no hard, knotted contor- 


COMPLIMENTS OF THE DANCE. PA ie) 


tions of the muscles as in an American athlete; all that rapid play of the 
tendons goes on beneath the skin with a snaky smoothness and strength. 
They finally created quite a dust, and an aged “super” went around 
with a basket of water and sprinkled the course. At the termination of 
each chorus they would end off with a prodigious stamping, then suddenly 
wheel and bow to the women dancers with a profundity and elegance that 
would have done the highest honor to Chesterfield. But very unfortu- 
nately the women would wheel at the selfsame time toward the orchestra 
and slightly incline their heads, so that they would receive this magnificent 
compliment of the two performers, not facing toward them, but quite the 
reverse! The audience would then applaud with a loud “ho”! After each | 
chorus, which would occupy about five minutes, there would be a pause of | 
about a minute. Each chorus was chanted five or six times over, then 
some other was taken up. Another that I wrote down was as follows: 


Hu-pé, hu-pé, hu-pé, la-ha. 


The men would chant this once, then the women, then both together, 
then this together: 

Hu-pe-li, hu-pe-la. 

Once more I must assert, at whatever risk, that there were occasional 
passages in these barbaric chants which were very beautiful indeed. 

We lingered till midnight, going out frequently to avoid being asphyx- 
iated, and then took our departure. How these performers could endure 
to keep up such violent leaping and stamping for five hours longer, as they 
did, passes comprehension. 


CHAPTER XXIII. 
THE MAKH/-EL-CHEL. 


This is the name by which they are known among the surrounding 
Indians and the Americans, but whether it originated with themselves I 
cannot state. Their principal, and formerly only, abode was an island on 
the east side of Clear Lake, a few miles above Lower Lake. In their 
language hésch’-la signifies “island”, which has been corrupted and applied 
both to the island and the tribe; and our undiscriminating countrymen 
pronounce it with great impartiality Hessler, Kessler, Hesley, Kelsey, and 
several other ways. 

The Makh’-el-chel are in some respects a remarkable race. So fine 
and almost Caucasian is their physiognomy, so light their color, so quick 
their intelligence, so exclusive and haughty are they (or once were), that 
many persons refuse to believe they are of the same blood with the 
degraded and miserable beings on the Lower Sacramento. Pioneers with 
a good eye for the fine points in a man, and knowing nothing of the subtle 
laws of philology, insist that they cannot be “Diggers”, but must be a 
remnant of some previous, ancient race. But the indications of language 
cannot be disregarded. Words of such common occurrence as “water”, 
“earth”, ‘ panther”, and the personal pronouns, which they have in common 
with the Patwin or Wintiin, could not have been borrowed from the latter, 
but must have come to them by inheritance. They are undoubtedly 
descended from the Sacramento Valley tribes, and are a fine illustration of 
the ennobling effects of a mountain climate: 

They are singular also for their exclusiveness. They are one of the ~ 
very few tribes who would put a woman to death for committing adultery 
with or marrying an American. All blue-eyed and fair-haired children they 
destroyed without remorse, regarding the whites with the same disdain that 

214 


TRADITIONS—LANGUAGE—MANUFACTURES. 215 


the Chinese do. In an early number of the Overland Monthly, under the 
title of “The King of Clear Lake”, the reader will find an interesting story 
bearing on this feature. It relates how the chief, Salvador, hanged one of 
his subjects for adultery with a.white man; and it has an additional interest 
as showing that in this tribe the chief exercised the power of life and death, 
which was unusual. But even among the Makhelchel the title “king” is 
hardly appropriate. 

In their pride and haughtiness they insist on an indigenous origin for 
themselves, and refuse to believe that their mortal ancestors ever dwelt in 
any other country, though they admit that the Great Man, their divine 
creator, came from the west in a remote antiquity, and formed them from 
the soil of their beloved island. The primordial fire also came from the west, 
instead of the east, as in the traditions of other tribes. Further, they relate 
a curious legend about a glorious and resplendent beast which once existed 
in the west, and which no man, no living being, could destroy or injure. 
Its name was pa’-teh, from which it would seem to have been related to the 
panther, pat'-ta. 

Their language is like the Kabinapek phonetically, even more harsh and 
difficult. It is full of hissing sounds, and at times there occurs a kind of 
click, apparently like that in certain African languages, produced by the 
tongue against the roof of the mouth Sometimes a word is preceded both 
by a hissing and a click—a combinatiou almost impossible for an American 
to imitate. 

They construct cabins of slender willow poles set upright in the ground, 
with others crossing them horizontally, forming a square lattice-work. In the 
season of fish-drying each one of these apertures, hundreds in number, has 
a fish stuck in it—a singular spectacle. Wild fowl are slain by means of 
bullets of hard-baked clay projected from a sling, which they handle with 
great dexterity. They construct boats of tule, with indifferent skill. First, 
two or three long tule-stalks are sewed together for a keel, and hammered 
hard. Then others are laid alongside of them, each one overlapping the last 
a little in length, sewed on and beaten. When finished the bottom is twenty 
or thirty feet long, elliptical in shape, sharp at the ends, three or four layers of 


tule thick, and all hammered hard and water-tight. The sides are then 


216 THE MAKNHELCHEL. 


built up perpendicular, but only one or two tules thick, and not ribbed. 
After being in the water awhile the thick bottom becomes water-logged, and 
if the boat is capsized it rights itself in an instant, like a loaded cork. One of 
these boats will last five years, and carry several men or a ton of merchandise 
in a heavy sea. The Makhelchel are bold watermen and skillful fishers. 
Yet they take most of their fish in the creeks in spring, which they frequently 
do by treading on them with their naked feet in the crevices of the rocks. 

They burn the dead, and always if possible on their native island. 
W. C. Goldsmith described a funeral he once witnessed, where a squaw was 
conducted from the main-land where she had died, across the lake by night, 
followed by a long procession of boats in single file, carrying torchlights, 
and filled with mourning women, chanting and wailing as the cortege moved 
with noiseless paddles across the water—a mournful and impressive spec- 
tacle. The relations do no mourning, which is performed by hired mourners. 
But on the occasion of a funeral of some friend of Salvador, an irreverent 
American offered him a dollar if he would ery, whereupon the avaricious 
old chief moved by the seductive coin lifted up his voice and wept, though 
he may have done it from grief at the insult. As all good Indians are burned, 
so the wicked are “holed”. Their neighbors on the east, the Patwin, whom 
they heartily despise, always bury; hence the greatest contumely these 
people can offer an Indian is to ‘thole” him. 

Once this tribe had occasion to make a treaty with the Cache Creek 
Indians for the privilege of fishing in a certain creek. Four captains, two 
for each tribe, squatted down together on some deer-skins, surrounded by a 
great circle of their followers. After an impressive silence of some minutes 
one of them lifted up his voice and chanted without ceasing for nearly three- 
quarters of an hour, gesturing the while toward the four quarters of heaven. 
Then one of the opposite party took up the refrain for an equal length of 
time. Altogether they were several hours crooning a wholly unmeaning 
farrago, simply as a solemnization of a matter already consummated. All 
such treaties as these they observe with religious scrupulosity—until they 
are strong enough to break them. 

One of their modes of medical practice deserves mention for its naive 


exhibition of human nature. The patient is wrapped tight in skins and 


AN INSTANCE OF HEROIC GALLANTRY. 2 


blankets, deposited with his feet to the fire, a stake driven down near his 
head, and strings of shell-beads stretched from it to his ankles, knees, 
wrists, elbows, ete. hese strings of money exercise the same magical effect 
on the valetudinary savage that a gold “twenty” does, placed in the palm 
of the doctor, upon the dyspeptic pale-face. The cunning Esculapian adjusts 
the distance of the stake, and the consequent length of the strings, accord- 
ing to the wealth of the invalid. If he is rich, then by the best divining 
and scrutation of his art the stake ought to be planted about five feet distant ; 
if poor, only one or two. After he has powwowed sufficiently around the 
unfortunate person to make a sound man sick, or deaf at least, he appro- 
priates the money. 

One day in early spring seven Indians and a young squaw of this tribe 
set out in a small boat to cross the lake, near the upper end, and the boat 
was capsized three miles from land. They righted it, but as the lake was 
rough they could not bail it out, and while full of water it would not sup- 
port more than one person. The men put the girl in and held on the edges 
of the boat, supporting themselves by swimming until exhausted and 
chilled through by the cold water, and then dropped off and sank one by 
one. ‘They showed no thought of disputing the young woman’s exclusive 
right to the boat, and she was saved by their heroic self-sacrifice. 


CHAPTER XXIV. 
THE PAT-WIN’. 


On the middle and lower Sacramento, west side, there is one of the 
largest nations of the State, yet they have no common government, and not 
even a name for themselves. They have a common language, with little 
divergence of dialects for so great an area as it embraces, and substantially 
common customs, but so little community of feeling that the petty sub- 
divisions have often been at the bitterest feud. For the sake of convenience, 
and as a nucleus of classification, I have taken a word which they all employ, 
pat-win', signifying ‘‘ man”, or sometimes “ person ”. 

Antonio, chief of the Chen’-po-sel, a very intelligent and traveled 
Indian, gave me the following geographical statement, which I found to be 
correct so far as I went. In Long, Indian, Bear, and Cortina Valleys, all 
along the Sacramento from Jacinto to Suisun, inclusive, on Cache and Puta 
Creeks, and in Napa Valley as far up as Calistoga, the same language is 
spoken, which any Indian of this nation can understand. Strangely, too, 
the Patwin language laps over the Sacramento, reaching in a very narrow 
belt along the east side from a point a few miles below the mouth of Stony 
Creek down nearly to the mouth of Feather River. In the head of Napa 
Valley were the Wappo, and in Pope and Coyote Valleys there was spoken 
a language now nearly, if not quite, extinct. 

The various tribes were distributed as follows: In Napa Valley the 
Napa; on the bay named after them the Su-i-sun’, whose celebrated chief 
was Solano. In Lagoon Valley were the Ma-lak’-ka; on Ulatus Creek and 
about Vacaville the Ol-u-l4-to ; on Puta Creek at the foot-hills the Li-wai’- 
to. (These last three names were given to me by a Spaniard and I could 
find no Indians living by whom to verify them, except that the aboriginal 
name of Puta Creek was Li-wai’.) On Lower Puta Creek they were called 


218 


BOUNDARIES AND POPULATION. 219 


by the Spaniards, on account of their gross licentiousness, Putos, and the 
stream Rio de los Putos. In Berryesa Valley were the To-pai’-di-sel; on 
upper, middle, and lower Cache Creek, respectively, the Ol’-po-sel, Chen’-po- 
sel, and Wi-lak-sel, which signify “upper tribe”, “lower tribe”, and ‘tribe 
on the plains”. In Long Valley are the Lol’-sel or Lold’-la; Jol denotes 
“Indian tobacco”, and sel is a locative ending; hence the name means 
“Indian tobacco place”, applied first to the valley, then to the people in it. 
At Knight’s Landing are the Yo-det’-a-bi; in Cortina Valley the Wai’-ko-sel 
(north tribe); at Colusa the Ko-ri-si (corrupted to the present form), whose 
most celebrated chiefs were Sai’-ok and Hu-kai’-leh. On Stony Creek the 
Patwin intermarried with the Wintiin and were called by the latter No-yt- 
ki (southern enemies). 

If all the immense plains from Stony Creek to Suisun had been occupied 
the population would have been very great; but for several more or less 
obvious reasons they were not. In winter there was too much water on 
them, in summer none at all, and the aborigines had no means of procuring 
an artificial supply. Besides there was no wood on them, and the over- 
flowed portions in early summer breed millions of accursed gnats, which 
render human life a burden and a weariness. Hence they were compelled to 
live beside water-courses, except during certain limited periods in the win- 
ter, when they established hunting-camps out on the plains. Nor could 
they even dwell beside the Sacramento, save on those few low bluffs, as at 
Colusa, where the tule swamp does not approach the river. At a point 
about four miles south of Colusa there are indications in the shape of cir- 
cular excavations that they once had somewhat substantial dwellings far 
from water; yet these may have been only permanent hunting-camps. 
They also had temporary camps in winter along the edge of the tule 
swamp for the purpose of snaring wild-fowl. 

But along the streams the population was dense. General Bidwell 
states that, in 1849, the village of the Korusi contained at least one thou- 
sand inhabitants. In Spring Valley, on the Estes Ranch, a cellar was lately 
dug which revealed a layer of bones six or eight feet below the surface, 
lying so thick that they formed a white stratum all around the side of the 


cellar. At Vacaville great numbers of bones have been discovered in 


220. THE PATWIN. 


various excavations. Senor Pina, who was in the country ten years before 
the gold discovery, states that on Puta Creek the Indians lived in multi- 
tudes. They had an almost boundless extent of plains whereon to hunt 
game and gather grass-seed; before the streams were muddied they swarmed 
with untold myriads of salmon; and the broad tule swamps in winter were 
noisy with the quacking and screaming flocks. 

In addition to the modes of gathering and preparing food heretofore 
described the Patwin had some different processes. On the plains they 
gathered the seed of a plant called yellow- blossom (Ranunculus californicus), 
crushed it into flour with stones, then put it into baskets with coals of fire 
and agitated it until it was cooked and burned pot-black, when they made 
it into pinole. The Korusi and probably others had an ingenious way of 
capturing wild ducks. They set decoy-ducks, carved and colored very life- 
like, and when the living birds approached they rose from concealment and 
scared them in such a manner that they flew into nets stretched above the 
water. ‘The Suisun fashioned clumsy rafts of tule with which they cruised 
about in pursuit of water-fowl. When wild clover came into blossom they 
frequently ate it so greedily as to become distressfully inflated with gas, (a 
condition which when superinduced in his cattle by the same cause the 
farmer calls ““hooven”). A decoction of soaproot was administered for one 
remedy, and careful squaw-mothers kept a quantity of it on hand against 
any indiscretion on the part of their children. But a more frequent treat- 
ment was to lay the sufferer on his back, grease his belly, and let a friend 
tread it. A gentler way was to knead it. The Spaniards affirm that the 
Solano plains were well covered with wild oats as early as 1838, but the 
Patwin did not make very extensive use of it then. Wild sunflower and 
different kinds of grass were pulled or cut on the plains, thrashed out on 
smooth ground, winnowed in the wind, the seed beaten up and made into 
a kindof panada. Along the Sacramento they gathered many blackberries 
in the season. 

On the plains all adult males, and children up to ten or twelve, went 
perfectly naked, while the women wore only a narrow slip of deer-skin 
around the waist. In the mountains where it was somewhat cooler, the 
women made for themselves short petticoats from the inner bark of the 


wh 


Figure 21.—Earth-lodges 


of the Sacramento Valley. 


i} er uy me 


‘ 


Ah, 


FAMILY INFLUENCE POWERFUL. 221 


cottonwood. In making a wigwam they excavated about two feet, banked 
up the earth enough to keep out the water, and threw the remainder on the 
roof dome-shaped. In a lodge thus covered a mere handful of sprigs would 
heat the air agreeably all day. In the mountains where wood was more 
abundant they frequently put on no roofing of earth. It has been thought 
by some that they used wood in the mountains in order to make a sharper 
roof as a precaution against the weight of snow, and in the Sierra this con- 
sideration had its weight also, but the real explanation is that they simply 
used the material which lay nearest to hand. 

With the Lolsela bride often remains in her father’s house and her 
husband comes to live with her, whereupon half the purchase-money is 
returned to him. Thus there will be two or three families in one lodge. 
They are very clannish, especially the mountain tribes, and family influence 
is all-potent. That and wealth create the chief, with such limited power as 
he possesses. The chief of the Lolsel was and is Klai’-ty, but his brother 
at one time became more powerful than he through his family alliances, 
created an insurrection, involved the tribe in civil war, and expelled nearly 
half of it with Klaity to the head of Clear Lake. They remained there 
several years, but when the Americans arrived they intervened and secured 
a reconciliation. A man who is wealthy sometimes purchases ‘‘relatives” 
in order to augment his family influence; and one who has none at all 
does the same to secure himself protection. 

This clannishness begets conspiracies, feuds, and secret assassinations. 
The members of a powerful Korusi family have been known to assemble in 
secret session, during which they appeared to determine on the death of 
some person who was considered dangerous, for immediately afterward that 
individual was shadowed and soon disappeared. The Lolsel and Chenpo- 
sel are noted for the savage family vendettas which prevailed between them, 
some of which have been kept alive to this day. 

In war the Patwin employed bows and arrows and flint-pointed spears, 
and often fought in open ground with much bravery. No scalps were taken 
from the slain, but the victors often decapitated the most beautiful maiden 
they had captured, and one held up the bloody head in his hand for his 
companions to shoot at to taunt and exasperate the vanquished. Men who 


222 THE PATWIN. 


had a quarrel about a woman or any other matter sometimes fought a duel 
with bows and arrows at long distances. 

When a Korusi woman died, leaving an infant very young, the friends 
shook it to death in a skin or blanket. ‘This was done even with a half- 
breed child. Occasionally a squaw destroyed her own babe when she was 
deserted by her husband and had no relations, for the sentiment that the 
men are bound to support the women—that is to furnish the supplies—is 
stronger even than among us, especially in these days of endless discussion 
of “woman’s sphere”. No American woman would be upheld in destroy- 
ing her child because it had no supporter but herself, but the Indians up- 
hold it always. In Long Valley a woman who was about to give birth toa 
child was so strongly threatened by its American father that she consented 
to make away with it; but the neighbors interfered, collected a sum of 
money and a quantity of supplies, and presented them to her on the condi- 
tion that she should preserve its life—a condition to which she gladly 
assented. Afterward the child was bought of her for $10, and lived with 
one of its purchasers eighteen years. 

Parents are very easy-going with their children, and never systemati- 
cally punish them, though they sometimes strike them in momentary anger. 
On the Sacramento they teach them to swim when a few weeks old by 
holding them on their hands in the water. I have seen a father coddle and 
teeter his baby in an attack of crossness for an hour with the greatest patience, 
then carry him down to the river, laughing good-naturedly, gently dip the 
little brown smooth-skinned nugget in the waves clear under, and then lay 
him on the moist, warm sand. The treatment was no less effectual than 
harmless, for it stopped the perverse, persistent squalling at once. 

The Patwin presents as good an illustration as any of the traditional 
Digger Indian physique, and it will be well to describe it somewhat 
minutely. There is a broadly ovoid face, in youth almost round, and in 
old age assuming nearly the outlines of a bow-kite. The forehead is low, 
but disproportionately wide, thickly covered with stiff, bristly hair on the 
corners, and often having a sharp point of hair growing down in the middle 
toward the nose; not retreating, but keeping well up toward a perpendicu- 


lar with the chin, and frequently having the arch over the eye so strongly 


CALIFORNIA INDIAN PHYSIQUE. 223 


developed as to be asharp ridge; the ciliary hairs sparse, never spanning 
across over the nose; beard and mustache very thin, almost totally lacking, 
and carefully plucked out; the head small and brachycephalic, often found 
to be startlingly small when the fingers are thrust into the coarse shock of 
hair enveloping it; but the skull phenomenally thick. So depressed is it 
that the diameter from temple to temple, judging by the eye, is equal to 
that from base to crown, if not greater. This gives the forehead its great 
width. Small as the cranium actually is, when a widow has worn tar in 
mourning, and then shaved her poll to remove it, the hair, growing out 
straight and stiff for two or three inches, gives her the appearance of having 
an enormous head. In youth the eyes are well-sized, often large and lus- 
trous, but at a great age they became smoke-burnt and reduced to mere 
points, or else swollen, bleared, and disgusting. Probably there is no feat- 
ure in this race so characteristic as the nose. So slightly is it developed at 
the root, and so broad at the nostrils that it outlines a nearly equilateral 
triangle upon the face. Perfectly straight like the Grecian, it is yet so 
depressed at the root that it seems to issue from the face on a level with the 
pupils of the eye. Owing to the great lateral development of the nares, 
their longer axes frequently incline so much as to form nearly one continuous 
line. In this case the outer axial line of the nose is foreshortened, so that the 
eye of the beholder is directed into the opening of the nostrils, a repulsive 
spectacle. The color varies from a brassy and a hazel almost to a jet black. 
In young women the breasts are full and round, but after they have borne 
children they hang far down, so far that a woman when traveling will suckle 
her babe over her shoulder. ‘This may be partly due to the fact that they 
wear no dresses to assist in staying them up. Their frames are small, and 
the hands and feet might well be the envy of the Caucasian belle, being so 
delicate that in youth they seem out of all proportion to the body, and it is 
only when age has stripped off the gross mass of fat that they return to their 
normal relation of size. In walking the Indian throws more weight on the 
toes than an American, which is probably due in part to his stealthy, cat- 
like habits. There is a tendency to walk pigeon-toed, especially when 
barefoot, but it is by no means universal. As to the body, the most notable 


feature is the excessive obesity of youth, and the total, almost unaccounta- 


994 THE PATWIN. 


ble collapse with advancing years. The watery and unsubstantial nature 
of their food doubtless has something to do with this; and it is this phe- 
nomenal shrinkage which causes them to become so hideously wrinkled and 
repulsive. I have seen nonagenarians who it seemed to me would scarcely 
weigh fifty pounds. An aged squaw of the Sacramento, with her hair close 
cropped, the wrinkles actually gathered in folds on the face, and smutched 
with blotches of tar, the face so little and weasened, and the blinking, 
pinched eyes, is probably the most odious-looking of human beings. On 
the other hand, take a Patwin girl of the mountains, at that climacteric when 
she is just gliding out of the uncomfortable obesity of youth, her com- 
plexion a soft, creamy hazel, her wide eyes dreamy and idle, and she pre- 
sents a not unattractive type of vacuous, facile, and voluptuous beauty. 

Klaity, the chief of the Lolsel, was turning white in spots. The 
process had been going forward slowly for several years—he was probably 
over eighty years old—not by any sloughing off, but by an imperceptible 
change from black to a soft, delicate white. The old captain appeared to 
be rather proud of the change than otherwise, hoping eventually to become 
a white man. When asked by the interpreter where he expected to go after 
death, he replied that he did not know, but he was going to follow the 
Americans wherever they went. 

From the above descriptions, it will be guessed that the Patwin rank 
among the lowest of the race. Antonio told me that his people who could 
not speak English had no name or conception whatever of a Supreme 
Being, and never mentioned the subject, and that they never spoke of 
religion, a future state, or anything of the kind. But this must be taken 
cum grano salis. The Lolsel speak of a divinity whom they call Kem’-mi 
Sal-to (the white man of the clouds), but this is too manifestly a modern 
invention made to please their patron, Hanson. 

Neither have they any ceremony that can be ealled worship. They 
have dances or merrymakings (p0-noh) in celebration of a good harvest of 
acorns or a plentiful catch of fish. he Patwin have a ceremony of raising 
the dead, and another of raising the devil, but both are employed for 
sordid purposes. The former was in early times used merely to keep the 
women in subjection, but now merely to extort from them the gains of the 


prostitution to which they are foreed by their own husbands and brothers! 


RAISING THE DEVIL—“TAR-HEADS.” 225 


In the ceremony of raising the dead there is first a noisy powwow in 
the assembly-hall, and then a number of muffled forms appear, before 
whom the women pass in procession in the darkness, with fear and trembling 
and weeping, and deposit gifts in their hands. Thus their rascally~ and 
indolent masters get possession of their base earnings without using coer- 
cion. 

In raising the devil there is a still greater ado. About the time of 
harvest it would appear that the Old Scratch had determined to get them 
all. They go out and kindle fires on all the hills about at night; they 
whoop, halloo, and circle around as if driving in game; finally they chase 
him in and tree him, then fling down shell-money underneath the tree to 
hire him to take himself off. Sometimes he makes for the assembly-house, 
fantastically dressed, and with harlequin nimbleness capers about it awhile, 
then bows his head low and shoots into the entrance backward. He is now 
intrenched in the stronghold of their power, and literally the devil is to 
pay. Presently they pluck up courage to follow him in, and for awhile 
there prevails the silence of the grave, when a pin could be heard to drop. 
Then they fling down money before him, and dart out with amazing agility 
After a proper length of time he steals out by some obscure trap-door, 
strips off his diabolical toggery, and reappears as a human being. The 
only object of this gratuitous and egregious foolery appears to be to assist 
them in maintaining their influence over the squaws. 

A widow wears tar on her head and face as long as she is in mourning; 
sometimes two or three years, sometimes as many weeks. When she 
removes it, it is understood she wishes to remarry; but if an Indian makes 
advances to her before its removal, she considers herself insulted, and 
weeps. 

The knowledge of medicine is a secret with the craft; to learn it a 
young man pays his teacher all that he possesses, and begins life without 
anything left. But he soon reimburses himself from his patients, charging 
them often from $10 to $20 shell-money for a single dose. For a felon, a 
Korusi shaman split a live frog and bound one portion on the affected part, 
which cured the same. When a person is manifestly sick unto death, the 


Korusi sometimes wind ropes tight around him to terminate his sufferings. 
15 TC 


226 THE PATWIN. 


A mixed practice prevails in disposing of the dead, but most are buried. 
Those living near Clear Lake are somewhat influenced by the example of 
their neighbors in favor of cremation, but on the plains burial was and is 
almost universal. The Korusi thrust the head between the knees, wrap up 
the body with bark and skins, and bury it on the side in a round grave. 
Previous to interment, the body is laid outside of the assembly-hall, and 
each of the relatives passes around it, wailing and mourning, and calling 
upon the dead with many fond, endearing terms; then ascends the assembly- 
hall, smites his breast, faces toward the setting sun, and with streaming 
eyes waves the departed spirit a last, long farewell, for they believe it has 
gone to the Happy Western Land. But the souls of the wicked return into 
coyotes. 

Of legends, there are not many to relate. It is a nation not very 
ingenious, though occasionally there is a shrewd head. An old chief in 
Napa Valley was once bored by a number of that description of men who 
appear to think the Indians know more of earthquakes and the like than 
our own scientists. Pointing to the mountains, he asked, ‘“You see them 
mountains?” He was informed that they saw them. ‘Well, me not so 
old as them.” Then pointing to the foot-hills, he asked again, ‘You see 
them little mountains?” Again they replied in the affirmative. ‘Well, 
me older than them.” 

The Liwaito relate that there was once a great sea all over the Sacra- 
mento Valley, and an earthquake rent open the Golden Gate and drained it 
off. This earthquake destroyed all men but one, who mated with a crow, 
and thus repeopled the world. The Korusi hold that in the beginning of 
all things there was nothing but the Old Turtle swimming about in a limit- 
less ocean, but he dived down and brought up earth with which he created 
the world. 

_ The Chenposel account as follows for the origin of Clear Lake: Before 
anything was created at all the Old Frog and the Old Badger lived alone 
together. The Badger-wanted a drink and the Frog gnawed into a tree, 


sucked out and swallowed the sap and discharged it into a hollow place. 


ORIGIN OF CLEAR LAKE—ORIGIN OF WATER. Q2Ai 


He created other little frogs to assist him and by thétr concentrated efforts 
they finally made the lake. Then he created the little flat whitefish, which 
voyaged down Cache Creek and turned into the great salmon, pike, stur- 
geon, and other fishes that swim in the Sacramento. 

The Chenposel also tell this : 


THE GREAT FIRE. 


There was once a man who loved two women and wished to marry 
them. Now these two women were magpies (atch’-atch), but they loved 
him not and laughed his wooing to scorn. Then he fell into a rage and 
cursed these two women, and went far away to the north. There he 
set the world on fire, then made for himself a tule boat, wherein he 
escaped to the sea and was never heard of more. But the fire which he 
had kindled burned with a terrible burning. It ate its way south with 
frightful swiftness, licking up all things that are on earth—men, trees, 
rocks, animals, water, and even the ground itself. But the Old Coyote saw 
the burning and the smoke from his place far in the south, and he ran with 
all his might to put it out. He took two little boysin a sack and ran north 
like the wind. So fast did he run that he gave out just as he got to the 
fire and dropped the two little boys. But he took Indian sugar (honey- 
dew) in his mouth, chewed it up, spat it on the fire, and so put it out. 
Now the fire was out, but the coyote was mighty thirsty, and there was no 
water. Then he took Indian sugar again, chewed it up, dug a hole in the 
bottom of the creek, covered up the sugar in it, and it turned to water, and 
the earth had water again. But the two little boys cried because they were 
lonesome, for there was nobody left on earth. Then the coyote made a 
sweat-house, and split out a great number of little sticks, which he laid in 
the sweat-house over night. In the morning they were all turned to men 
and women, so the two little boys had company, and the earth was re- 
peopled. 

It seems probable that this story relates to some great volcanic erup- 
tion, perhaps to that of which an account was given by Professor Le Conte 
in a paper read before the California Academy of Sciences in the spring of 
1874. 


228 ’ THE PATWIN. 
~ 


THE RE’-HO. 


This was one name of the tribe in Pope Valley, derived from a chief. 
They were also called by the Patwin, Tu-lo-kai’-di-sel. They early became 
extinct. As far back as 1842 there were only three living. The Spaniards 
carried away a great portion of the tribe to the Sonoma Mission about the 
year 1838, and within a few weeks of their arrival hundreds perished of the 


small-pox. Nothing is preserved of their language, and almost nothing of 
their customs. 


CHAPTER XXV. 
THE WIN-TUN’. 


There is presented in this nation an illustration of the venerable saw, 
flecti, non frangi. Ranking among the lower types of the race; supersti- 
tious and grossly sensual, but industrious and well provisioned for savages; 
joyous, blithe-hearted, excessively fond of social dances and gayeties ; 
averse to war and fighting; timid, peaceful, and gentle, they have never- 
theless seen more heroic peoples melt away around them like the dew. 
With that toughness and tenacity of life characterizing some of the lower 
orders of beings, they have lived on and possess their homes while better 
and braver races have gone to oblivion. They early learned to let the 
Americans well alone, and they have dumbly and placidly beheld the latter 
sweep out of existence bold mountaineers who were wont of old te make 
their lives a terror. They have gone out widely from their ancient domain; 
I have seen them in Inyo County, in Yreka, and in various other parts of 
the State; and a small colony of them settled in Huerfano Park, Colorado. 
IT saw a Wintitin who, as servant to a traveler, had visited New York, China, 
and other places; and another who had acquired a good education (for a 
born savage), including a remarkably correct and grammatical use of 
English. 

Their name, Wintin, denotes “Indians” or ‘‘people”, and is one of 
which they are proud, and use constantly as if it were, The People, the Great 
People, whereas the Patwin never use theirs in anational sense. This inter- 
pretation seems to be sustained by the fact that win-ti means “ chief”. 

Generally speaking, they occupy the whole of the Upper Sacramento 
and the Upper Trinity. In designating the various tribes, they always pre- 
fix the point of the compass wai, nor, pu’-i, noam (north, south, east, west), 
but they show much ingenuity in diversifying the terms, employing Los, 
lak'-ki, su, mok, kekhl, yu'-ki (house, tongue, nation, people, tribe, enemy), to 


229 


230 THE WINTUN. 


avoid repetition. The nucleus or home of the nation is on Cottonwood 
Creek, and here they are Dati-pum Win-tiin (Valley Indians). On Ruin 
River, a tributary of Cottonwood, are the Num’-mok (Western People). 
On Stony, Thomes, and Elder Creeks, in the mountains and on the edge of 
the plains, are the Noam/-lak-ki; on Lower Stony Creek, the Nu’-i-mok 
(Southern People). The latter are intermarried with the No-yu’-ki (South- 
ern Enemies), living at Jacinto, who belong to the Patwin nation. On 
Lower Elder and Thomes Creeks are the Pu’-i-mok (Eastern People), who 
also lap over on the east side of the Sacramento, and extend in a strip 
about a mile wide from Rock Creek up to the mouth of Pit River. All 
these tribes above-mentioned were called, in general, by the Cottonwood 
Indians, Nor’-bos (Southern House or Branch); and the latter, in turn, 
ealled the Cottonwoods, and others above them, Wai’-lak-ki (North Tongue 
or Branch). Both sections called the Indians over the Coast Range, Yu’-ki, 
a name which we have seen explained; and sometimes Noam’-kekhl 
(Western Tribe), corrupted by Americans into Noam’-kult. The Noam’- 
lak-ki were forever at war with their lowland neighbors, the Pu’-i-mok, but 
were always obliged to confine themselves to the upper plains and mount- 
ains until after the whites arrived. In 1855 they conquered’ at last, and 
followed down the streams which belonged to them, taking up their abode 
on their banks, as far down as the river. The Wai’-lak-ki, who called 
themselves such (in distinction from the general appellation above-men- 
tioned), lived on both sides of the Sacramento, from the Cottonwood up 
to the Pit. On McCloud’s Fork are the Win’-ni-mim (from wai, win'-ni, 
“north”, and mem, mim, ‘‘river”); and what few lived on Pit River were 
called the Pu’-i-mim. On the extreme Upper Sacramento and in Squaw 
Valley there was originally a mixed race, the result of intermarriage between 
the Wintiin and the Pit River nations. The latter are called by the Wintin, 
Pu’-i-su, or Pu’-shish, who range down to the big Bend of the Pit, called 
by the Indians Cher’-ri-paum (Sandy Place). 

In the Trinity Valley is another large branch. On the Upper Trinity, 
reaching up to Scott Mountain, are the Wai’-kén-mok (People up North). 
Irom Douglas City, or thereabout, down to North Fork, lived a tribe 


called 'Ti-en’-Ti-en’. This name is said to signify “Friends”, and we can 


AN ANCIENT METROPOLITAN TRIBE. Dei 


well believe it does since these peaceful Win-ttiin living within reach of 
the incursions of the powerful and warlike Hupa would be very likely to 
seek to avert peril by calling themselves friends. On Hay Fork, as far 
down as Hai’-en-pum (High Hill), are the Nor’-mok, or Nor’-rel-mok. 

The Wintiin appear to have been originally a sort of metropolitan 
tribe for the whole of Northern California below Mount Shasta. An intel- 
ligent pioneer who had made himself well acquainted with their language 
told me he was inclined to believe, from its richness in forms and syno- 
nyms, that the Wintin had attained a higher point of development than 
any of the surrounding tongues and might once have been, perhaps, a dip- 
lomatic or court language over a wide extent of territory, as the Hupa is 
yet. The broad, rich and beautiful valley of the Cottonwood is a natural 
center for leagues upon leagues of the rolling, barren wastes that surround 
it, being to this day a chosen spot of reunion for the scattered and wasted 
tribes of the Wintin—‘‘a Mecca of the mind”, the seat of power of The 
People; and we can easily believe that in the by-gone days of their glory 
and greatness it may have witnessed large assemblages of gay revelers, and 
the transaction of mighty affairs of state with savage pomp. 

Physically considered the Wintiin are apt to be obese to a degree, 
though not more so than others living in Sacramento Valley. At an early 
day while the wild-clover pastures were yet good,.when it was fresh and 
ereen in the spring, the nursing-women might be seen sitting on the ground 
covering nearly a yard square with their fat persons, “larding the lean 
earth”, like Falstaff; gathering clover and putting it in baskets, while their 
little ones frolicked and tumbled on their heads in the soft sunshine, or 
cropped the clover on all-fours like a tender calf. ‘They were very numer- 
ous, swarming on the face of the earth like the long-eared rabbits of the 
chaparral. They were a healthy race in this way; that is, a very large num- 
ber of children were born, though many died young; but when a child once 
survived the hardships of savage rearing and arrived at years of discretion, 
the chances were good that it would live a tolerably long and healthy life. 
But there were few very old people. 

It is the testimony of the pioneers that even before they were cor- 
rupted by the whites they were rather neglectful than otherwise of the 


2a2 TIME WINTUN 


sick and aged. About 1846 there was an epidemic among them which pro- 
duced fever and raging thirst; and in a camp near Red Bluff several of the 
invalids crawled down to the river to drink and fell in, owing to their 
weakness, and were allowed to float away and drown. 

A prominent disease among them, in aboriginal times, was various 
phases of lung complaint. 

As a tribe they were indifferent hunters but good fishermen, and they 
kept their larders abundantly supplied with dried salmon. It is not too 
much to say that as fisnermen they were industrious; they seem to take 
no small pleasure in waiting and watching for the approach of the fish; it 
is a lazy and a loafing occupation which is eminently congenial to the 
indolent nature of the California Indian. Their squaws were also indus- 
trious in collecting roots, nuts, berries, farinaceous seeds, ete. 

Mrs. Wm. Shard, whose husband settled near Red Bluff in 1844, 
relates the following instance of infanticide witnessed by herself. In a 
‘amp near her husband’s house a women died soon after confinement, and 
her young infant was buried alive in the grave with her, although Mrs. 
Shard begged them to give it to her and promised to rear it with the 
utmost care. 

The Wintin language has many words in common with the Patwin, 
a third or more according to my brief vocabularies, though it would not 
so appear from the numerals: 


WINTUN. PATWIN. 
One. | ket’-tet. e-té-ta. 
Two. | pal’-lel. pam’ -pet. 
Three. | pan-é-khel. po-né-thle. 
Four. | kla’-wit. i-mu-sta. 
Five. | chan’-shi. et-i-sem’-ta. 
Six. sé-pan-oakh. | sér-poat’-la. 
Seven. | lo-lok’-it. ser-po-té-ta. 
Eight. | sé-kla-wit. pan-i-mos’-ta. 
Nine. | chan-klé-wit. | pan-i-me-té-ta. 
Ten. | ti-kel-fes. pam-pa-sem’-ta. 


FONDNESS FOR WATER—FISHING-STATIONS. 233 


In the Wintiin, five is literally ‘‘one-half hand” or ‘‘one side hand” 
(shi, from sem), that is, one hand, for by the simple word sem the Indian 
means both hands. In the Patwin, five is “one hand”. The Wintiin, 
nine is ‘one side and four”; ten is ‘none lacking”. In the Nummok 
dialect nine is ‘fone lacking”, that is one finger minus. 

In the matter of dress a fashionable young woman sometimes makes 
for herself a very pretty habit, which consists simply of a broad girdle of 
deer-skin, the lower edge ‘slit into long fringe with a polished pine-nut on 
the end of each strand, while the upper border and other portions are 
studded with brilliant bits of shell. An old Wintiin wife occasionally 
appears in the light and airy costume of a grass rope wound once or twice 
around. ‘The squaws all tattoo three narrow lines, one falling from each 
corner of the mouth, and one between. 

They are as remarkable as all Californians for their fondness for being 
in, and their daily lavatory use of, cold water. They are almost amphibi- 
ous, or were before they were pestered with clothing. Merely to get a 
drink they would wade in and dip or toss the water up with their hands. 
They would dive many feet for clams, remain down twice as long as an 
American could, and rise to the surface with one or more in each hand and 
one in the mouth. Though I have never given special attention to the 
singular shell-mounds which occur in this State, I have often thought they 
might have been originated by an ancient race of divers like these Wintiin. 
T am not aware that the latter accumulate the shells in mounds, but they 
are seen scattered in small piles about their riparian camps. In ancient 
times, two rival rancherias might have striven to collect each the larger 
heap of shells, as to-day two hunting or fishing parties will carry their 
friendly contention to the verge of fool-hardiness to secure the greater 
amount of game or fish. 

For a fishing-station the Wintiin ties together two stout poles in a 
cross, plants it in deep water, then lays a log out to it from the shore. 
Standing here, silent and motionless as a statue, with spear poised in the 
air, he sometimes looks down upon so great a multitude of black-backed 
salmon slowly warping to and fro in the gentle current, that he could 
scarcely thrust his spear down without transfixing one or more. At times, 


234 THE WINTUN. 


he construets a booth out over the water, but it is not nearly so ingenious 
and pretty a structure as those on the Klamath. His spear is very long 
and slender, often fifteen feet in length, with a joint of deer’s bone at the 
end about three inches long, fashioned with a socket to fit on to the main 
spear-shaft, to which it is also fastened by a string tied around its middle. 
The Indian aims to drive this movable joint quite through the fish, where- 
upon it comes loose, turns crossways, and thus holds the fish securely, 
flouncing at the end of the string. The construction of this spear shows a 
good knowledge of the gamy, resolute salmon; the string at the end allows 
him to play and exhaust himself, while a stiff spear would be broken or 
wrenched out of him. <A party of six Indians on McCloud’s Fork speared 
over 500 in one night, which would at a moderate calculation give 500 
pounds to each spearman. In view of this, although an exceptional case, 
who can doubt that the ancient population of California may have been 
very great? 

Vhen the fisherman is done in the morning he lays his fish head to 
tail alternately, from the largest down to the smallest, runs two sharp twigs 
through them, takes them on his back like a great mantle—the longest 
overlapping his shoulders at both sides, the shortest dangling at his heels 
perhaps—bows forward under his heavy burden, and goes off with the 
point of his spear cutting strange hieroglyphies in the sand far behind him. 
To his credit be it recorded he frequently also performs the work of disem- 
boweling the salmon and hanging them on the bushes to dry instead of 
compelling his squaw to do it. I have seen a bushel basketful of salmon 
roe inacamp. This isthe highest luxury the Indian mind can conceive of. 

Manzanita berries are of two kinds. The kind they use are prepared 
in three ways. They are gathered when very dry and floury, and then a 
squaw puts a quantity into a basket, sits down on the ground before it and puts 
her legs on top of the basket to steady it, then beats them with a stone 
pestle. The beaten mass is put on a round mat in small quantities at a 
time and the mat inclined in various directions to allow the seeds to roll off. 
The flour thus obtained is cooked m a basket or a little sand-pool with hot 
stones, and yields a panada which is sweet and nourishing, or a thinner por- 


ridge which is eaten with the shagey knob of a deer’s tail. In the hot 


ROTATION OF FOOD—TRAFFIC—PUBERTY DANCE. 935 


summer months they make a drink by soaking the mashed berries in cold 
water, and this is also imbibed with the deer’s tail. It is the acme of hos- 
pitality in the host to swab this utensil in the liquid, put it into his mouth, 
and then hand it to his guest! An Indian would refuse to touch it unless 
the host did this, lest he should be poisoned. 

Clover is eaten in great quantities in the season of blossoms. You 
will sometimes see a whole village squatted in the lush clover-meadow, 
snipping it off by hocking the forefinger around it and making it into little 
balls. After a long winter on short commons they are fain to allay the 
cravings of hunger by filling their stomachs with the sweet inner bark of 
the yellow pine. But the seasons formerly furnished them a very con- 
venient and liberal rotation. Earliest and always was the bark of trees, 
then the eagerly awaited clover, then roots and wild potatoes lasting all 
summer, next salmon about June and July, now wild oats and grass seeds, 
then manzanita berries and pinon-nuts; last, acorns, finishing the harvest 
of the year, with game and vermin of many kinds at many seasons. ‘Thus 
did the genial climate offer them an almost unbroken succession. 

When the Wintiin were at peace with the mountaineers they carried on 
considerable traffic with them, exchanging dried salmon, clams, and shell- 
money for bows, arrow-heads, manzanita berries, and wild flesh or peltries. 
Nowadays they manufacture arrow-heads with incredible painstaking from 
thick, brown whisky-bottles, which are very deadly, but are principally 
used for fancy purposes, gambling, ete. 

When a girl arrives at maturity, about the age of twelve or fourteen, 
her village friends celebrate the event with a dance in her honor, which may 
be called the puberty dance (bath’-leschu'-na), to which all the surrounding 
villages are invited. First, as a preparation for this festivity the maiden is 
compelled to abstain rigidly from animal food for the space of three days, 
and to allowance herself on acorn porridge. During this time she is ban- 
ished from camp, living alone in a distant booth, and itis death to any person 
to touch or even to approach her. At the expiration of the three days she 
partakes of a sacred broth or porridge, called khiup, which is prepared from 
buckeyes in the manner following: The buckeyes are roasted underground 


a considerable time to extract the poison, then are boiled to a pulp in small 


236 THE WINTUN. 


sand-pools with hot stones. The eating of this prepares her for subsequent 
participation in the dance, and consecrates her to the duties of womanhood. 
The invited tribes now begin to arrive and the dance comes on. As each 
village or deputation from it arrive on the summit of a hill overlooking the 
scene, they form in line, two or three abreast or in single file, then dance 
down the hill and around the village, crooning strange, weird chants. When 
all the deputations are collected, which may not be for two or three days, 
they unite in a grand dance, passing around the village in solid marching 
order, chanting many choruses the while. One of these choruses used by 
the Nummok is as follows: 
“Hen-no we-ai, 
Hen-no we-ai, 
Hen-no.” 

In conclusion of the ceremonies the chief takes the maiden by the hand 
and together they dance down the line, while the company sing songs im- 
provised for the occasion. I tried to procure the Indian words of one of 
these songs, but could not because there is no fixed form. All the interpre- 
ter, David Baker, could do was to give me the substance of a refrain or 
sentiment very often heard, which I have cast into a form to indicate as 
nearly as possible the numerous repetitions and the rhythm or movement 
of these performances : 


“Thou art a girl no more, 
Thou art a girl no more; 
The chief, the chief, 

The chief, the chief, 
Honors thee 
In the dance, in the dance, 
In the long and double line 
Of the dance, 
Dance, dance, 
Dance, dance.” 


Sometimes the songs are not so chaste and innocuous as the above, but 
are grossly obscene. Every Indian utters such sentiments as he chooses 
in his song, though, strange to relate, they keep perfect time. But the 
women, it should be added, utter nothing impure on these occasions. 


The Wintin have a remarkable fondness for social dances and merry- 


- SINGING AND DANCING. on 


makings. Whenever the harvest of field, forest, or waters is abundant, the 
heralds are kept running lively and the dance goes right merrily, first in 
one village, then in another. When a chief decides on holding one he dis- 
patches the fleetest-footed man in his camp, who runs with all his might to 
the next, where a fresh man takes up the message and bears it forward. 
The news of a death is carried in the same manner and spreads with won- 
derful rapidity. When I was on the extreme upper Sacramento an Indian 
died on Cow Creek, fifty miles below, toward midnight, and the next morn- 
ing at sunrise it was known to the Indians that I talked with. As soon as 
the appointed day for a dance arrives, every man, woman, and child sets out; 
even the decrepit are carried along; the squaws load their deep, conical 
baskets full of acorn panada; and they stay as long as it lasts at the usual 


rate of consumption, for feasting is nothing, but the dance is everything. 


And the number of choruses they have is wonderfvl—all stored away in 
the memory. I can give only two more, which sounded very pretty when 
sung in a low soft voice by an Indian girl and her sister. The first is a 
Nummok dance-song : . 


“ Mi-i-hen-ne, 
Mi-o-hen-ne, 
Hu-ai-ker-hu-ne-he, 
Hu-ai-ker-hu-ne-he, 
Hu-ai-ker-hu-ne-he, 

Mi-i-i.” 

The other is a Noam-lak-ki social song: 

“ Hil-li-shu-min-ah, 
Hil-li-i-vi-wik-o-yeh, 
Hai-ho-ho, 
Hai-ho-ho, 
Hai-ho-ho.” 

These songs are truly sweet and charming at first, but when they are 
repeated fifty or sixty times they become somewhat wearisome. 

Among the numerous dances they observe is the pine-nut dance, cele- 
brated when the pine-nuts (Pinus edulis) are fit to gather, and the clover 
dance in the spring, which is an occasion of much good feeling and rejoicing. 
Then there is the war dance, which is not much observed by this peaceful 
race. The Nuimok, however, have a magnificent costume for this dance, 


238 THE WINTUN. 


which consists of a long robe or mantle made of the feathers of different 
birds, arranged in rings or bands, and the head surmounted by a plume of 
the longest eagle feathers, the whole presenting a brilliant and gaudy ap- 
pearance. In the scalp dance (hupchu'-na) a scalp was hoisted on top of a 
pole, on the head of an effigy made in the human figure. As each village 
deputation came to the top of the hill they formed in line, danced down 
hill, and around the pole, chanting and whooping, and after all the villages 
had assembled they danced around it together, yelling and discharging 
arrows at the effigy. That village was accounted victorious that lodged 
the most arrows in it. 

Between the Nummok and the Norbos tribes there existed a tradi- 
tional and immemorial friendship, and they occupied a kind of informal 
relation of cartel. This cartel found its chief expression in an occasional 
ereat gift dance (dir’-yu-pu-di). There is a pole planted in the ground, 
near which stands a master of ceremonies dancing and chanting continu- 
ously while the exercises are in progress. The visitors come to the brow of 
the hill as usual, dance down and around the village, and then around the 
pole, and as the master of ceremonies announces each person’s name he 
deposits his offering at the foot of the pole. Of course, a return dance is 
celebrated soon after at the other village, and always on these occasions 
there is displayed a great rivalry of generosity, each village striving to out- 
do the other, and each person his particular friend in the neighboring vil- 
lage. An Indian who refuses to join in the gift dance is despised as a base 
and contemptible nigeard. 

A Wintiin generally pays nothing for his wife, but simply “takes up 
with her”, though the headman usually has a comely maiden selected for 
him and pays her parents money. 'This makes the marital relation extremely 
loose and easily sundered. The chief may have two or more wives, but 
when one of his subjects attempts to introduce into his lodge a second part- 
ner of his bosom there frequently results a tragic scene. The two women 
dispute for the supremacy, often in a desperate pitched battle with sharp 
stones, seconded by their respective friends. ‘They mal each other's faces 
with savage violence, and if one is knocked down her friends assist her to 


regain her feet, and the brutal combat is renewed until one or the other is 


DOMESTIC TROUBLES—CONTEMPLATION OF DEATH. 239 


driven from the wigwam. The husband stands by and looks placidly on, 
and when all is over he accepts the situation, retaing in his lodge the 
woman who has conquered the territory. But if his heart follows the beaten 
one, he will presently abandon the victress and with the other seek a new 
and distant abode. It is very seldom that an Indian expels his wife. Ina 
moment of passion he may strike her dead, or, as above, ignominiously 
slink away with another, but the idea of divorcing and sending away a wife 
does not occur to him. 

A wife thus abandoned and having a young child is justified by her 
friends in destroying it on the ground that it has no supporter. A child 
orphaned by his father’s desertion is called “the devil’s own” (lol’-chi-bus, 
from /ol'-chet, “the devil”). 

For most diseases the shaman sucks the affected part until it is black 
and blue. Jor a headache they bleed themselves with flints, or beat their 
noses until the blood flows profusely. Their practice in midwifery is some- 
times terribly severe, though effectual. In a hard case the woman is caused 
to sit against the side of the wall or against a tree, and is kneaded with the 
hands, or laid on the floor and trodden upon! But severe as their treat- 
ment is, it is more sensible than civilized methods, so far as natural appli- 
ances are concerned. During accouchement the woman remains in a lodge 
remote from camp, and no man is allowed to see or even approach near her. 

When death becomes inevitable they contemplate it without terror. 
There is a strange, morbid sentiment among them, which sometimes causes 
anaged woman to wear wound around her for months the rope wherewith she 
is to be wrapped when a corpse. ‘There seems also to be in this act a piteous 
plea for a little span of toleration; or perhaps the poor old wretch, bitterly 
conscious that she has outlived her beauty and her usefulness as a slave, 
seeks thus to remind her relatives, impatient for release, that she will bur- 
den them now only a little longer. When dead, the body is doubled up 
and wrapped with grass ropes, skins, mats, and the like into a ball. A 
wealthy Indian will have enough strings of shell-money passed under one 
shoulder and over the other to make the corpse nearly round. All the pos- 
‘sessions of the departed that can be conveniently got into the grave are cast 


in, nowadays including knives and forks, vinegar cruets, old whisky bottles, 


240 TOE WINTUN. 


oyster cans, ete. In the case of an industrious squaw, several bushels of 
acorns will be poured over her in the grave. Allis cast out of sight and 
out of mind, and whatever cannot be buried is burned. When an Indian 
of rank departs this life his wigwam is burned down. Squaws with tarry 
faces dance on the new rounded grave, with their arms now uplifted, now 
wildly wrung and waved toward the west, while their cries and ululations 
are mournful to hear. The name of the dead is never mentioned more, for- 
ever and ever. He has gone to the sky, he has ascended ol'-lel hon ha'-ra, 
and gone to the Happy Western Land. Standing beneath the blue, broad 
vault of heaven, litthe groups of mourners with bated breath and whisper- 
ing voices will point out to one another imaginary “ spirit-roads” (klesh 
yem'-mel) among the stars. With vague longings and futile questionings they 
seek to solve the time-old mystery of death and the grave. But the name 
is heard no more on earth. If some one in a group of merry talkers, assem- 
bled to while a weary hour and patter the gossip of the campoody, inadver- 
tently mentions the name, another in a hoarse whisper cries out ‘A7-dach’- 
i-da!” (‘It is a dead person!”) and straightway there falls upon all an 
awful silence. No words can describe the shuddering and heart-sickening 
terror which seizes upon them at the utterance of that fearful word. 
Wicked Indians’ ghosts (it would be difficult to determine exactly what 
is a wicked Indian) return into the grizzly bear, for that is the most evil 
and odious animal they can conceive of. Hence they will not partake of 
the flesh of a grizzly, lest they should absorb some wicked soul. The 
strongest cursmg with which a Wintiin can curse another is, “‘ May the 
grizzly bear eat you!” or, ‘‘ May the grizzly bear bite your father’s head 
off!” On the contrary, a black bear is lucky and a sacred beast. In former 
times the Yuki used to carry black-bear skins over the mountains and sell 
them to the Noamlakki at $20 or $30 apiece, to be buried in. Whenever 
a member of a village is so fortunate as to kill one, they celebrate the 
black-bear dance at which the lucky hunter is a hero. They suspend the 
hide and dance around it in a circle, beating it with their fists as if tanning 
it. Then they send it to a neighboring village that they may do likewise. 
There is a word for the Almighty sometimes heard among them— 


Noam-kles-to'-wa—which, as nearly as it can be analyzed, signifies ‘Great 


FANATIC EXERCISES—THE MOUNTAINEERS. 241 


Spirit of the West”. Among my vocabularies this is the only instance in 
California where the word for the Supreme Being denotes “spirit”; it is 
everywhere else “man”, Thus the Trinity Winttin say Bo-hi’-mi Wi-ta 
(The Great Man). They have nothing that can be considered a religious 
ceremony, unless it is one of their fanatic dances in the assembly chamber, 
wherein they act in an extraordinary manner, running around naked, leaping 
and whooping like demons in the execrable smudge, and heat, and stench, 
until they are reeking with perspiration, when they clamber up the center- 
pole and run and plunge neck and heels into the river. Sometimes they fall 
in a swoon, like the plantation negroes in a revival when they are affected 
with “the power”, and lie unconscious for two or three days. I cannot 
believe this isany religious frenzy, but simply the exhaustion resulting from 
their savage passion for the dance, combined perhaps with asphyxia brought 
on by the hellish stink of the sweat-house. Doubtless, also, they are subject 
to a contagious exaltation from the heat of the atmosphere, something like 
that described by Lady Montague as a sensation of the Turkish bath. 

The Trinity Winttn have a few customs different from those of the 
main body. For instance, the Tien-Tien take no scalps, wherein they 
resemble rather their neighbors, the Hup4é, with whom they intermarried. 
All of them, admonished by the same lesson that nature herself obeys in 
constructing her ancient Gothic, the yellow pine, to resist the weight of the 
snow, build lodges sharply conical, composed of bark and poles. They 
have therefore freer ventilation, and the features of their occupants are not 
so drawn and smoke-burnt in old age as those of the dwellers in the over- 
grown Dutch ovens of the lowlands. Being mountaineers, they are less 
sensual and adulterous than the Sacramento tribes, and are more faithful in 
marriage. A miner of ’49 told me that the Normok of Hay Fork were 
anciently a splendid race, tall and well formed, and that they might almost 
be called a tribe of Anaks, not a few of them weighing 200 and 220 pounds. 

It appears that these mountaineers added the sling to their weapons, 
and that their lusty arms could propel a pebble out of it further and with 
more deadly effect than they could project an arrow. There are miners 
living yet on the Fork who have had painful demonstration of this fact 


made on their own persons. ‘To capture deer they construct long lines of 
16525¢ 


242 THE WINTON. 


brushwocd-fence converging to a point, or merely tie a slip of bark from 
tree to tree. When the deer approaches the bark and perceives thereon the 
smell of human touch it does not vault over, but flings back and ‘passes 
along to go around it. Thus it is conducted along until it finally passes 
through the aperture prepared, and thrusts its head into the snare. 

Among the Normok I saw a squaw who had had executed on her cheeks 
a couple of bird’s wings, one on each cheek, done in blue, bottom-edge up, 
the butt of the wing at the corner of the mouth, and the tip near the ear. 
It was quite well wrought, both in correctness of form and in delicateness 
of execution; not only separate feathers, but even the filaments of the vane, 
being finely pricked in. Occasionally there will be seen among the Coast 
Range tribes a woman who has a figure of a tree tattooed on her abdomen 
and breast, sometimes eighteen inches or more in length, but very rudely 
done, the branches about as large as the trunk, and no attempt at repre- 


senting twies or leaves. 
fo) fo) 


CHAPTER XXVI. 


THE SHAS.-TIKA. 


It is extremely difficult to learn from the Indians any comprehensive, 
national name; and in this case it was impossible. Only a mere handful 
of them are left, none of whom remembered their tribal designation, and 
only one white man had ever heard the above or any other, though this one 
is probably correct, being apparently the original of the name “Shasta”, by 
which they are usually known. Sometimes they are called Sai’-wash, from 
their relationship to the Oregon Indians; sometimes also Wai-ri’-ka, from a 
corrupt pronunciation of wai-i'-ka (mountain), their name for Mount Shasta. 

Their ancient dominion was as follows: On the Klamath from Bogus 
Creek down to Scott River; on the Shasta, Little Shasta, and Yreka Creek ; 
and in Scott Valley. To this Mr. E. Steele adds the Upper Salmon and a 
part of Rogue River in Oregon. He also states that before their organiza- 
tion was broken up by the whites, one chief exercised authority over all 
this territory, with his head-quarters in Scott Valley. As a nation they are 
different from the California Indians proper, being more related to the Gre- 
gon races, in that they had more solidarity, fewer infinitesimal subdivisions, 
(though there was always a fierce feud between the Scott and Shasta Valley 
sections); hence this statement as to the extended authority of the chief is 
probable, at least for war-times. 

The Shastika are a small-boned race now, at least the men are, not 
averaging above five feet five inches in stature. Some of their names point 
to this, as Little John, Little Tom. The men are conspicuously smaller 
and weaker than the women, and not so numerous, which is unquestionably 
a result of the ferocious feuds formerly existing that destroyed the picked 


fighting men. Their features are not so coarse and cloddish as those of the 
243 


244 THE SHASTIKA. 


Modok; the faces are mostly small and compact; eyes keen and lively ; 
noses a little better developed at the root than the Californian; color vary- 
ing from a rich maple or hazel to a walnut, or still darker. As above 
remarked, the women are larger and stronger-featured and every way more 
respectable than the handful of dandies who lord it over them. In the 
physiognomy of the Shastika women there is a notable vigor comporting 
with their character ; they bear age well; I have seen tough, old, weathered 
faces among them, long past the age of child-bearing, and yet with the 
cheeks etched only with fine spider-lines. With their wiHow skull-caps 
(used at pleasure as drinking-cups) fitting tight on their round heads, and 
walking with a brave, grenadier stride, they present quite an Amazonian 
appearance. They smear their faces all over daily with choke-cherry juice, 
which gives them a bloody, corsair aspect. 

But their foppish lords have dwelt so long amid the mining camps and 
about Yreka that they have become odiously “fast”. They sport the 
daintiest calf-boots and have an Ethiopian passion for fancy shirt-fronts, 
breastpins, rings, and the like, which look strangely bizarre in a brushwood 
booth. Dapper little fellows, impertinent, dancing, card-playing, pony- 
racing, idle, thoroughly worthless—there is not another tribe in the State 
going out of existence so rapidly, in such good clothes, and with more ele- 
gance—the squaws excepted. Taken in all their qualities, apparent and 
traditional, they are the Athenians of Northern California, and the Modok 
the Beeotians (since the Modok war I will add, the Spartans). 

They have no assembly chamber, as is the case with the California 
Indians; nothing but a kind of oven large enough that one person may 
stretch himself therein and enjoy a sweat-bath. Sometimes there is a 
family affair large enough for ten or twelve people, but it has not the other 
multiplied uses of the California sweat-house. Instead of it there is a kind 
of town-lodge, one for men, one for women. 

Reference has already been made to the theory of Judge Rosborough, 
of Yreka, that there were three lines of migration southward into California, 
one of which lodged and remained in Scott and Shasta Valleys. The Shas- 
tika have traditions that they came from the north and northwest, and found 
in these valleys a tribe (doubtless the Wintitin) who had the custom of 


Figure 22.—Mount Shasta, from the north. 


FOOD—LODGES. 245 


making very large, circular sweat-heuses or dance-houses, and also for general 
public purposes; whereas they, the Shastika, had no such custom. They 
say further, that these previous dwellers worshiped Mount Shasta, and 
always placed their villages where they could behold it. War ensued, of 
course, and these aborigines were expelled and driven south of Mount Shasta 
by the new-comers. In addition to the traditions mentioned above, there 
are evidences of the occurrence of this migration in the large, circular exca- 
vations found to this day in Scott and Shasta Valleys, showing the former 
existence of structures larger than any now constructed. 

Salmon were once abundant and good in the streams ownéd by them, 
though nowadays the Scott Valley Shastika are compelled to go over the 
mountains to Salmon and Klamath Rivers in fishing-time. Acorns also are 
plenty in the western part of their domain, and roots along the streams. 
The great Shasta plains were anciently the most famous hunting-grounds 
in Northern California, abounding in elk, deer, antelope, and wild sheep, 
which grazed on the alfilerilla, and other grasses produced there. The pos- 
session of these made the Shastika the envy of surrounding tribes, and to 
retain them cost their owners many a bloody fight. They also produce 
great numbers of large and succulent crickets, which they consider tooth- 
some when roasted. Choke-cherries furnish them juicy messes in autumn ; 
cammas grows in abundance. For winter occupation they have conical 
bark lodges, but in summer, like most tribes in the State, they roam along 
the banks of the streams, and dwell in cool bush-arbors. 

In the Introduction, the Shastika and the Modok were both excluded 
from the California Indians, and there are several reasons that may be given 
for this classification. 

First. When the Wintiin come over on a visit, both tribes speak English 
together, just as is done when the Paiuti come over the Sierra. The Cali- 
fornians almost universally learn each other’s languages or dialects, which 
is easy on account of their similarity in structure and their possession of 
words in common; but here the separating chasm is so wide that both prefer 
to use English. 

Second. They have no assembly chamber, which is the one shibboleth 
of a Californian. 


246 THE SHASTIKA. 


Third. All, or nearly all, of their shamins are women. Below Mount 
Shasta the women do whatever is required in midwifery, and make some 
little occasional use of roots and herbs, but they cannot be called the phy- 
sicians of the tribe. 

Fourth. The chief here exercises too great authority to suit the demo- 
cratic clannish Californians. The latter sometimes rebel against their 
chief and chase him ignominiously out of camp, but nothing of the sort is 
attempted or thought of by the Shastika. An intelligent Indian told me 
that the chieftainship was hereditary, but E. W. Potter and J. A, Fairchild 
state that the position is acquired solely by prowess and common consent, 
in distinction from the rule of the gift-giver in California tribes. A Shas- 
tika chief has power to exact taxes of the village captains, to cede territory, 
to put a disobedient subject to death with his own hands if necessary, and 
to surrender criminals to the whites; none of which prerogatives, except the 
last, is exercised by a Californian chief unless he is a man of extraordinary 
force of character. 

There is a war-chief and a peace-chief, the latter being simply the best 
orator in the tribe, without any very well-defined functions, and then a 
petty captain over every village. In a case of flagrant wrong-doing a gen- 
eral council is sometimes assembled by the chiefs, and the decision of the 
council is the law of the matter, which no individual may go behind. 
There is no appeal, no court of cassation, no bill of exceptions. When a 
married man commits adultery he is frequently condemned to be tied down 
naked to the ground for a certain number of nights near a stream of water, 
where it is always colder than it is on the plain. If his relations pity him 
sufficiently, public sentiment sometimes allows them to build a fire near 
him; otherwise he must lie and shiver through the frosty nights. The 
Indian theory seems to be that his blood and his passions require cooling. 
If a squaw is punished at all she is beaten by her husband. 

For murder a tender of blood-money is made, from one up to five, or 
even ten horses, but almost always rejected. The Shastika are less easily 
placated with money than the Karok, and demand blood for blood. 

A treaty is not accounted to be fully ratified and binding unless the 


high contracting powers exchange clothes (these Indians anciently wore 


Figure 23.—The old Charcoal Artist. 


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TREATY-MAKING—EXCHANGING NAMES. QA4T 


warm clothing of skins). Sometimes they also swap names, which renders 
the treaty very sacred. The following amusing circumstance is related of 
the treaty made in 1852 by Col. Redick McKee with Tolo, for the posses- 
sion of the upper part of Scott Valley. The colonel was vestured in a 
scarlet waistcoat and other raiment calculated to produce a profound impres- 
sion on the aboriginal mind, while Tolo’s skin shirts were frayed and other- 
wise very objectionable to a civilized man. The old savage considered it ab- 
solutely necessary to the solemnization of the treaty that he should get him- 
self inside of that scarlet vest. But McKee’s views did not coincide with his, 
and after much persuasion and the promise of a herd of beef-cattle as a 
douceur, he secured Tolo’s assent to the treaty merely on condition that they 


2, else the treaty 


should exchange names. They must exchange something, 


would be, and remain, null and void; so the old natural called himself 
McKee, and gave the American his name. He was quite proud of the change 
for a long time, and always strenuously insisted on being called McKee. 
But month after month passed away, and there came no beef-cattle. As 
he began to get hungry, and still no hoof ever arrived, the name did not 
seem to him so ornamental. At last the unwelcome conviction dawned 
upon him that he had been swindled. One morning he came into the 
American camp, and when addressed by his Christian appellation he repu- 
diated it with indignation, and declared that he had no name, that it was 
“Jost”. Ever afterward, to the day of his death, he refused to be called 
anything, declaring that his name was “lost”. 

In 1874, Hon. J. K. Luttrell asserted in Congress that fifteen annual 
appropriations had been made for this tribe and that they never received 
a dollar of them all, the Indian agents having appropriated the money to 
themselves. Thus it was Tolo got nothing fer his valley but a name. 

A wife is purchased of her father for shell money or horses, ten or 
twelve cayuse ponies being paid for a maid of great attractions. The 
pioneers testify with much unanimity that the Shastika women were formerly 
more virtuous than those on the Sacramento; but now, like so many others 
living near mining camps, they are compelled by their indolent lords to go 
out on errands of prostitution, and then compelled again to give up the 
rewards of their infamy. They are to be pitied more than the California 


248 THE SHASTIKA. 


women, for they always had to slave for their masters more than these, and 
they are now driven correspondingly more into lives of prostitution. 

One day a band of Indians were aimlessly strolling about Yreka, when 
some outrage was perpetrated upon them and they started to leave. They 
had hardly gained the suburbs, when a squaw came running after them 
furious with anger; caught up her calico dress and rent it from top to bot- 
tom, as if to show at once her impatience at being a woman, and her loath- 
ing of the hated race which it represented; seized a rifle off the shoulder 
of an Indian; leaped upon a little hillock by the roadside, and in words of 
the fiercest passion called upon them, if they were not recreants and das- 
tards, to follow her and avenge the insult with blood. She started back, 
but the Indians had tasted rather oftener than she the quality of American 
cold lead, so they restrained her and took away the rifle and persuaded 
her to go home peaceably. 

Often of old the women went out with their lords to the battle. Alvy 
Boles relates this story: In 1854, when Captain Judah was campaigning 
against the Shastika on the Klamath, north of Yreka, women were fre- 
quently seen among the Indians fighting, and sometimes found among the 
dead. One day the savages came suddenly upon him, advancing rapidly 
over the brow of a hill, and filling the air with a perfect shower of arrows. 

3ut not a male barbarian was in sight! Before them, in serried line of 
battle, their women were moving to the charge, while the warriors slunk 
along behind them, discharging their arrows between the women. For a 
moment the Americans were taken aback. Their traditional gallantry, not 
a whit diminished by residence on the frontier, forbade their firing on the 
tender sex. But what could be done? They could not shoot bullets around 
a corner, or over the women’s heads at a right angle. Then the order rang 
out loud and clear, “‘ Break down the breastworks!” It was done. In his 
report Captain Judah mentioned that ‘‘a few squaws were killed by acci- 
dent.” 

I do not give entire credence to this story. It is the custom of the 
Modok, and perhaps also of this tribe, to go into battle in couples, one 
warrior crouching along behind another; and this circumstance may have 


originated the above anecdote. 


WOMAN’S RIGHTS—VENDETTAS. ; 249 


Not only do the women go to war if they will, perform most of the 
labor, and practice medicine, but they own property in certain instances. 
A widow retains all the baskets and trinkets made by herself, and if she 
subsequently acquires a pony or two it is against the traditions of the tribe 
that they should be wrested from her. But money may be taken from her 
by any male relative, and if he has not the manliness to do it openly he 
may steal it, and it is accounted no crime to him. 

One reason why the Shastika have hastened so rapidly toward extinc- 
tion is the murderous ferocity with which feuds have always been prosecuted 
between the Scott and Shasta Valley sections. An assassination never rested 
long in either valley; it was bandied to and fro like a shuttlecock. As 
many as fifteen Indians have been known to be slaughtered in a year as 
the result of a single family vendetta. 

Sweating and cold plunge-baths are less employed as remedial agencies 
than among the California tribes. This is a natural consequence of their 
colder climate and their more cumbrous dress. There is a class of priests 
or rain-makers, who have an occult language not understood by the com- 
mon Indians. 

One thing is especially noticeable of the Shastika, as it is more or less 
throughout California, and that is their strong yearning to live, die, and be 
buried in the home of their fathers. If an Indian is overtaken by sudden 
death away from his native valley, and must needs close his eyes far from 
home and kindred, the prayer which he breathes with his dying breath to 
his comrades is a passionate adjuration to them not to let his body molder 
and his spirit wander houseless, friendless, and_alone in a strange country. 
He conjures them by all that is good and pleasant in this life, by all the 
mournful tenderness which is due to the awed and shuddering soul that is 
going down to the grave, by all the solemn obsequies that are owed to the 
unreturning dead, and as they themselves hope for like consolations when 
growing faint, and weak, and dim-eyed in the shadows of death, and for 
like common humanity at the hands of their tribe when all is ended, not 
to suffer alien hands to bring indignity upon his helpless corpse, and alien 
earth to press upon his stilled and silent lips. This request is religiously 
observed. As they anciently had no efficient means of transportation, so 


250 THE SHASTIKA. 


the scarred and arrow-pierced body of the warrior fallen on the battle-field 
within the enemy’s country, as well as that of the captive maid who had 
yielded up her life heneath some white man’s roof beyond the mountains, 
was first reduced to ashes, which were carefully gathered up and borne 
home to rest in the ancient patrimony of the Shastika. But when one dies 
at home he is buried, generally not in a grave, but upon a hill-top, or on 
some bold promontory overlooking the village, where the body is covered 
with a cairn of stones. This seems to he dictated by the idea so prevalent 
in California that if the body is buried in the earth the soul cannot escape 
from it. 

This tribe have no clover, pine-nut, or acorn dances, and the like 
merry-makings. There is a “doctor dance” held nearly every night, but 
what it is I could not clearly discover; probably a combination of dancing, 
singing, and jugglery. The puberty dance is observed, and the maiden is 
compelled to fast quite rigorously, being obliged to abstain from animal 
food ten or twelve days. 

Their language is a difficult one, many of the words being polysyllabie 
and harsh. A great many of the verbs assume a different radical in forming 
the oblique tenses, and in the imperative. The pronoun is agglutinated to 
the noun, and one substantive to another to form the genitive case. Aggluti- 
nation prevails extensively, complicating the already forbidding language. 


The numerals in Scott Valley are as below: 


| | 

| | 

One. cha-mo. | Six. cho-wé-ta. 

| Two. | hu-ka. | Seven. | ho-ké-da. | 
| Three. | hats’-ki. | Eight. | hats-ki-wé-da. | 
| Four. | id-i-hoi’-a. | Nine. cham-i-dakh’-i-wa. | 
| 1 | / | mon | , 
| Five. | etch’-a. | Ten. etch-¢-weh. 


They speak of a Great Man (Yu-ma-chuh), but his attributes are of a 
negative sort, as usual, for the world was created by the Old Mole (7d’-7-dok), 
a huge animal that heaved creation into existence by burrowing underneath 
somewhere. A long time ago there was a fire-stone in the distant east, 


white and glistening like the purest crystal, and the coyote journeyed east, 


TRADITIONS OF THE SUN AND MOON—LEGENDARY HORSES. 251 


brought this stone, and gave it to the Indians; this was the origin of fire. 
Originally, the sun had nine brothers, all like to himself, flaming hot with 
fire, so that the world was like to perish; but the coyote slew nine of the 
brothers, and so saved mankind from burning up. The moon also had nine 
brothers, all like unto himself, made of ice, so that in the night people went 
near to freeze to death. But the coyote went away out on the eastern edge 
of the world with his knife of flint-stone, heated stones to keep his hands 
warm, then laid hold of the nine moons one after another and slew them 
likewise, and thus men were saved from death by freezing. 

When it rains there is some Indian sick in heaven, weeping. Long, 
long ago there was a good young Indian on earth, and when he died all the 
Indians wept so much that a flood came on the earth, and rose up to 
heaven and drowned all people, except one couple. 

Many: hundreds of years ago, according to the old Indians, there 
existed on earth a horse and amare which were extremely small. The 
Indians called them by a name (sd-to-wats), which they at once applied to 
the first horses brought by the Spaniards. They perished long before 
white men ever saw California. It is possible that these liliputian ponies 
of the Indian fable refer to an extinct species of horse, of which the 
remains have been discovered by Mr. Condon, in Oregon. 


CHAPTER XXVIL. 
THE MO/-DOK. 


Some persons derive this name from Mo’-dok-us, the name o a former 
chief of the tribe, under whose leadership they seceded from the Klamath 
Lake Indians and became an independent tribe. Others assert that it was 
originated by the Shastika, being at first pronounced Mo’-a-dok, and that 
it denoted “aliens”, applying in its earlier usage to all the enemies of the 
Shastika, and subsequently narrowed down to this one tribe. The first 
derivation is the more probable, for there are other instances in California 
where a seceding fragment of a tribe gradually came to be called by the 
name of the chief who led the movement. 

Their proper habitat was on the southern shore of Lower Klamath 
Lake, Hot Creek, Clear Lake, and Lost River. They ranged as far west 
in summer as Butte Creek to dig cammas, and at long intervals made an 
incursion into the unoccupied and disputed territory around Goose Lake. 
The great plains south, east, and west of this lake were thickly inhabited 
of old, as is demonstrated by the number of stone mortars, fashioned with 
a sharp point, to be inserted into the ground, which have been found on 
Davis Creek and elsewhere; but within the historical period they have been 
deserted. The Indians relate that, long ago, the Modok, Pai-u-ti, and Pit 
River tribes contended for their possession in many bloody battles, but 
none of them ever gained a permanent advantage, and at last they 
abandoned the ferocious and wasting struggle from sheer exhaustion. 
Always afterward, even when the all-equalizing Americans had arrived, 
none of them ever ventured into this Golgotha, except now and then a 
band of warriors on a brief hunting or fishing excursion, armed to the 
teeth, and slipping through with haste and with stealth. 


They present a finer physique than the lowland tribes of the Sacra- 


ono 


APPEARANCE AND CHARACTER—WARS. 953 


mento, taller and less pudgy, partly, no doubt, because they engaged in 
the chase more than the latter. There is more rugged and stolid strength 
of feature than in the Shastika now living; cheek-bones prominent; lips 
generally thick and sensual; noses straight as the Grecian, but depressed 
at the root and thick-walled; a dullish, heavy cast of feature; eyes fre- 
quently yellow where they should be white. They are true Indians in their 
stern immobility of countenance. 

What is singular, men as well as women paint their faces excessively 
and every day with various pigments made of rotten wood, ocher, clay, 
&e., so that they present a grotesque appearance. 

On the whole, they are rather a cloddish, indolent, ordinarily good- 
natured race, but treacherous at bottom, sullen when angered, notorious 
for keeping Punic faith. But their bravery nobody can impeach or deny; 
their heroic and long defense of their stronghold against the appliances of 
modern civilized warfare, including that arm so awful to savages—the 
artillery—was almost the only feature that lent respectability to their 
wretched tragedy of the Lava Beds. As in the case of the Shastika, their 
women often participate in the battle. It is said that in one of the forlorn, 
fool-hardy assaults on the Lava Beds in the spring of 1873, a soldier was 
killed by a Modok woman. 

Like several of their neighbor tribes, they generally fight in couples, 
one going in advance to draw the enemy’s fire, while his comrade creeps 
along behind him. When the one in front succeeds by stratagem and false 
appearances in inducing the enemy to unload his bow or his gun, the latter 
is apt to step out from concealment or from the smoke to reconnoiter for the 
effect of his shot, and then it is that the seconder, having retained his fire, 
has him at deadly disadvantage. 

The story of the wars waged between the Oregonians and the Modok, 
extending at intervals for a quarter of a century, is frightful to contemplate, 
but it is not the province of this work to enter into its details. There are 
no more black and infamous massacres recorded in history than those of the 
immigrants in 1852 and 1864, and that of General Canby and Commis- 
sioner Thomas in 1873. But it is well not to forget that the butchery per- 
petrated by Ben. Wright, even as related by a friendly countryman, was’ 


254 THE MODOK. 


committed under circumstances every whit as damning and treacherous as 
either of the above; and that the war of 1864, according to the old chief 
Skon’-chin, (an Indian universally believed and respected by the whites 
to this day), was begun by the whites simply in retaliation for the loss 
of some horses. The victims of Modok treachery lie in scores, ay, in hun- 
dreds, along the old emigrant-trail which leads up along the east side of 
Tule Lake, past Big Bloody Point and Little Bloody Point—terribly sug- 
gestive names! But, on the other hand, I have more than once when sit- 
ting at the fireside in winter evenings, listened to old Oregonians telling 
with laughter how when out hunting deer they had shot down a “buck” 
or a squaw at sight, and merely for amusement, although the tribe to which 
they belonged were profoundly at peace with the Americans! After that, 
let us say no more. 

The Modok were always churlishly exclusive, having no cartel or 
reciprocity with other tribes like the joyous and blithe-hearted Wintin, 
inviting none to their dances, and receiving no invitations in return. In 
fact they have hardly any merry-makings, chiefly the gloomy and trucu- 
lent orgies of war, of the scalp, and of death. They were like Ishmael 
of old; their hand was against every man, and every man’s hand was 
against them. They attained in early years to a great infamy as slave- 
dealers, their principal victims being the timid, simple, joyous races of 
California, especially the Pit River tribes. They and the Muk’-a-luk 
(Klamath Lake Indians) are said to have got their first stocks of cayuse 
ponies in exchange for slaves, which they sold to the Indians on the Co- 
lumbia River, about The Dalles. 

They have a toughness of vitality which corresponds to their character. 
About 1847 the small-pox destroyed 150 of their number; they were 
forever at war with the Shastika and other tribes until the whites inter- 
vened; and they fought two terribly decimating wars with the Americans ; 
and yet in 1872 they were slowly increasing again. In 1851 they were 
less numerous than the Shastika; but just before the last great outbreak 
they numbered about 250 souls, while the Shastika had only 30 or 40. In 
1864 brave old Skonchin said, when he signed the treaty, ““Once my people 


were like the sand along yon shore. Now I call to them, and only the 


DWELLINGS, ANCIENT AND MODERN—CANOES. 2d) 


wind answers. four hundred strong young men went out with me to war 
with the whites; only 80 are left. We will be good if the white man will 
let us, and be friends forever.” And individually he kept his word. 

For a foundation to his dwelling the Modok excavates a circular space 
from 2 to 4 feet deep, then erects over it a rounded structure of poles and 
puncheons, strongly braced up with timbers, sometimes hewn and squared. 
The whole is warmly covered with earth, and an aperture left atop, reached 
by a center pole. Before the coming of the whites secured them against 
the constant assaults and incursions of their enemies, their dwellings were 
slighter, consisting generally of a frame of willow poles, with tule matting 
overspread. It was not worth their while to build very substantial struc- 
tures, lest in the next marauding expedition they should lose all their labor. 

On the great, arid, volcanic, and sage-bush plains which sweep over the 
northeast corner of California, and which make it geologically a part of 
Nevada, it was an object of prime importance to the aborigines to get a sup- 
ply of water. Hence the lodges of the Modok always stand beside some 
lake or some sluggish desert stream, and they were notably fond of the pel- 
lucid, fresh, and wholesome waters of Lost River—that so singular phe- 
nomenon in this land of acrid sage-bush and lye-burnt soil. 

Both sexes always dressed themselves warmly in skins and furs. For 
gala robes they took large skins and inlaid them with brilliant-colored 
duck-scalps, sewed on in various patterns, forming very beautiful if rather 
evil-smelling, raiment. 

They formerly had ‘dug-outs”, generally made from the fir, quite 
rude and unshapely affairs compared with those found on the Lower Kla- 
math, but substantial, and sometimes capable of carrying a burden of 1,800 
pounds. Across the bow of one of these canoes a fish-seine was stretched, 
bellying back as the craft was propelled through the water, until the eatch 
was sufficiently large, when it was lifted up and emptied. 

In these canoes they also gathered the wo’-kus. This is an aquatic 
plant with a floating leaf very much like that of the pond-lily, in the cen- 
ter of which is a pod resembling a poppy-head, full of rich farinaceous 
seeds. These are pulled in great quantities, and the seed thrashed out on 
shore, forming an excellent material for bread or panada. Americans some- 


256 THE MODOK. 


times gather and parch them, then eat them in a bow] of milk with a spoon— 
a dish which is very relishable. It forms a large source of winter provis- 
ions for this tribe. 

Another thing which is of much importance in their stores is the kais, 
or kés, a root about an inch long and as large as one’s little finger, of a 
bitter-sweetish and agreeable taste, something like ginseng. I presume it 
is a variety of cammas. Early in June they quit their warm winter-lodges, 
and scatter about in small parties or families, camping in brush-wood booths, 
for the purpose of gathering this root. They find it in moist, rich places 
near the edge of swamps. With a small stick, fire-hardened at the end, a. 
the 
men and children are munching it all day—or dried and sacked up for 


squaw will root out a half bushel or more in a day. It is eaten raw 


winter. 

They were formerly accustomed to cache large quantities of wokus 
and cammas in the hills for safe-keeping during the winter. Forty years 
ago or more, as they relate, there fell an unprecedented snow, 7 feet deep 
on the level plain, so that for many days and weeks together they were 
unable to reach the caches, and there came upon them a grievous famine. 
They ate up all their rawhides, thongs, and moccasins, and would all have 
perished if it had not happened that a herd of antelope, struggling through 
the snow down to Rhett Lake, got upon the ice and broke in, when they 
were captured, and their flesh saved one village alive to tell the tale. 

In Lost River they find a remarkable supply and variety of fish. 
There are black, silver-sided, and speckled trout, of which first two species 
individuals are said to be caught weighing twenty-five pounds; buffalo-fish, 
from five to twelve pounds; and very large, fine suckers, such only in name 
and appearance, for they are no bonier than ordinary fishes. In spawning- 
time the fish run up from Clear Lake in extraordinary numbers, so that the 
Indians only have to place a slight obstruction in the stream to catch them 
by thousands. Herein lies one good reason for the passionate attachment 
which the Modok felt for Lost River. But the salmon, king of the finny 
tribes, they had not, for that royal fish ascends the Klamath only to the first 
rapids below Lower Klamath Lake. Above them there is no deposit of 


gravel suitable for it to spawn in. They do not smoke-dry for winter con- 


() 


Figure 24.—Haby baskets and faucy baskets. 


me 


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1 
i 
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ie 
fe Seay 


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i ne eee 


BABY-BASKETS AND FLATTENED SKULLS. Aa | 


sumption any considerable amount of fish, the principal kind used for this 
purpose being the small white lake-fish. 

The Modok women make a very pretty baby-basket of fine willow- 
work, cylinder-shaped, with one-half of it cut away, except a few inches at 
theends. It is intended to be set up against the wall, or carried on the 
back; hence the infant is lashed perpendicular in it, with his feet standing 
in one end, and the other covering his head like a small parasol. In one I 
saw this canopy was supported by small standards, spirally wrapped with 
strips of gay-colored calico, with looped and scalloped hangings between. 
Let a mother black her whole face below the eyes, including the nose, 
shining black; thrust a goose-quill three inches long through the septum 
of the nose; don her close-fitting skull-cap, and start to town with her baby- 
basket lashed to her back, and she feels the pride of maternity strong within 
her. The little fellow is wrapped all around like a mummy, with nothing 
visible but his head, and sometimes even that is bandaged back tight, so 
that he may sleep standing. 

From the manner in which the tender skull is thus bandaged back, it 
occasionally results that it grows backward and upward at an angle of about 
forty-five degrees. Among the Klamath Lake Indians I lave seen a man, 
fifty years old perhaps, whose forehead was all gone, the head sloping right 
back on a line with the nose, yet his faculties seemed nowise impaired. 

‘The conspicuous painstaking which the Modok squaw expends on her 
baby-basket is an index of her maternal love. And, indeed, the Modok are 
strongly attached to their offspring—a fact abundantly attested by many 
sad and mournful spectacles witnessed in the closing scenes of the war of 
1873. On the other hand, a California squaw often carelessly sets her 
baby in a deep, conical basket, the same in which she carries her household 
effects, leaving him loose and liable to fall out. If she makes a baby-basket, 
it is totally devoid of ornament; and one tribe, the Mi-wok, contemptuously 
call it ‘the dog’s nest”. It is among Indians like these that we hear of 
infanticide. : 

One ancient aboriginal custom observed by the Modok was rather 
pretty and poetical—that of intoning an orison in the morning before they 
rose. At early daylight, before any one had come out of his wickiup, they 

IU/L) 


258 THE MODOK. 


[ all sat up in their couches and chanted together, in the loud, harsh voice in 


\ 


which they are accustomed to sing, some unmeaning chorus. This was 
related to me by N. B. Ball, a soldier of Capt. Jesse Walker’s company in 
1854, who listened to it one morning with a thrill of strange and supersti- 
tious awe as he lay close on his face on the brow of an overlooking hill 
waiting for the daylight to reveal the nick in the sights of his rifle, prepara- 
tory to a charge on the village. 

The Modok have a hereditary cheefeanchi and are less democratic 
and independent than the California Indians, though there reveals itself 
occasionally a surly and intractable character. A casual observer cannot 
perceive any great difference between the nobility and the riffraff. 

It is often asserted that the Indians improve in moral character after 
they become acquainted with the Americans. B. F. Dowell, for instance, 
states that twenty years ago the Modok were all roving, hostile, barbarous 
savages, while now more than half are loyal, very kind, and many of them 
speak good English. Their “loyalty ”, as with a great majority of Indians, 
is nothing else but fear; they are neither more nor less kind than they were 
as savages, if anything less generous to one another; and my observation, 
which is not limited, gives painful proof of the fact that the younger and 
English-speaking generation are less truthful, less honest, and less virtuous 
than the old simon-pure savages. And this is the testimony of everybody 
whose knowledge of the race has been gained by contact. 

In a lecture delivered in San Francisco, Hon. A. B. Meacham made 
the following statement concerning Modok marriages : 

‘Within the confines of this State nearly all the young women are the 
wives of old men, because the old men have the money to pay for them. 
Remonstrance on the part of a young woman is out of the question, because 
she is threatened constantly with the spirit of her father. Young men all 
over the country have old wives. A poor young man has not fifty horses, 
and he must take an old woman. He accepts the situation and marries an 
old woman; but, becoming rich, he takes to himself a young woman. Po- 
lygamy is allowed, and the Indians give many reasons why it should be 


allowed. They say that in the spirit-land women are very small; that 


OLD WIVES vs. YOUNG ONES—A SUICIDE. 259 


they are scarcely known at all; that one man is so much greater than a 
woman that he can take care of several female spirits; that in this life he 
requires one to keep house, another to do hunting, another to dig roots. 
Then the women themselves are opposed to any change, and are opposed 
to the idea of marrying unless they are bought.” 

Of the California tribes, this assertion that the old men all have young 
wives, and the young men old wives, is untrue. It may be true of the 
tribes in Oregon, but of the Modok I doubt if it is even partially true. 
Horses were not so numerous among the Modok that it required fifty to 
purchase a woman; farther up in Oregon they may have been. 

Of their religion, he states that a new one had been introduced within 
a few years past. 

The substance of the new religion is, that wherever a man is born 
there he ought to die. If he changes his habitation, his body will not go’ 
back to where it originated, and both body and soul will wander around. 

The central idea of this “religion” is by no means new; it has always 
been one of the most passionate desires among the Modok, as well as their 
neighbors, the Shastika, to live, die, and be buried where they were born. 
Some of their usages in regard to the dead and their burial may be gath- 
ered from an incident that occurred while the captives of 1873 were on their 
way trom the Lava Beds to Fort Klamath, as it was described by an eye- 
witness. Curly-headed Jack, a prominent warrior, committed suicide with 
a pistol. His mother and female friends gathered about him and set up a 
dismal wailing; they besmeared themselves with his blood, and endeavored 
by other Indian customs to restore his life. The mother took his head in 
her lap, and scooped the blood from his ear; another old woman placed her 
hand upon his heart, and a third blew in his face. The sight of the group, 
these poor old women whose grief was unfeigned, and the dying man, was 
terrible in its sadness. Outside the tent stood Bogus Charley, Huka Jim, 
Shacknasty Jim, Steamboat Frank, Curly-headed Doctor, and others who 
had been the dying man’s companions from childhood, all affected to tears. 

When he was lowered into the grave, before the soldiers began to cover 
the body, Huka Jim was seen running eagerly about the camp, trying to 
exchange a two-dollar bill of currency for silver. Ie owed the dead war- 


260 THE MODOK. 


rior that amount of money, and he had grave doubts whether the currency 
would be of any use to him in the other world—sad commentary on our 
national currency !—and desired to have the coin instead. Procuring it 
from one of the soldiers, he cast it in, and seemed greatly relieved. All the 
dead man’s other effects, consisting of clothing, trinkets, and a half dollar, 
were interred with him, together with some root-flour as victual for the 
journey to the spirit-land. 

It does not come within the purpose of this report to narrate the Indian 
wars of California; only those incidents are selected which throw some light 
on aboriginal customs, habits, and ideas. It was asserted by some writers, 
and by the Hon. A. B. Meacham in his lecture, that the Modok were led 
into their last terrible outbreak by a belief that their dead were about to be 
restored to life and come to their assistance, and at the same time the Ameri- 
cans would be swallowed up in the earth. This curious expectation pre- 
vailed not only among them, but among the Yurok, Karok, Shastika, and 
in fact all over Northern California, as far down as Lower Russian River 
and American River, and perhaps farther. The Shastika said a crow had 
imparted to them the information that all their dead were hovering about 
the top of Mount Shasta, waiting a favorable moment to descend. The 
Karok prophets announced that the re-embodied dead of their tribe were 
already on the march from the east, myriads of pigmies, coming to over- 
throw the Americans. 

But I do not believe this prophecy had any active influence in driving 
the Modok into the rebellion. To their credit, a great majority of the In- 
dians refused credence to their soothsayers in this thing. To be sure, there 
was infinite talk about it, as there always is among savages about any mat- 
ter of superstition, but they took good care not to attempt any rash thing 
against the whites in the expectation that they would be sustained in it by 
the timely arrival of the revivified dead. The Modok simply drifted into 
the war through the force of cireumstances—a war which had been pre- 
pared and made inevitable by events long antedating its outbreak. 

There is no doubt, however, that their sorcerers exercised a baneful 
influence over them both before the war and after it was begun. For in- 


stance, when an attack was ordered to be made on the Lava Beds by 400 


INDIAN MILITARY ENGINEERING—CAPTAIN JACK. 261 


men, January 17, 1873, and a dense fog overhung the face of the earth 
when the time arrived, the Modok believed firmly that their sorcerers had 
brought it; that the spirits were favorable to them, and they were encour- 
aged and kept hearty in the fight. 

Of the consummate skill and daring with which they fought, when once 
in the war, both soldiers and civilians bear abundant testimony. A careful 
and conscientious correspondent, Mr. Bunker, who visited the famous Lava 
Beds soon after they were captured, writes: 

“The military engineers with whom I have talked upon the subject are 
emphatic in their opinion that no man versed in military tactics could have 
selected a fortress in the Lava Beds better adapted to the ends of defense 
than this same stronghold. Where nature has not fulfilled the requirements 
of the situation, the Indians have piled up the lava, and so remedied every 
apparent defect. It is a fact that no soldier could have climbed within 
fifty yards of the stronghold while the Indians were in possession without 
looking into the muzzles of guns; and nothing but a gun would be seen. 
The ingenuity of the Modok has surpassed all understanding. Their engi- 
neering skill draws warm commendation from the best talent in the camps. 
Every picket-post is thoroughly protected from assaults by riflemen, and 
arranged to cover a retreat. The avenues are even more complicated than 
the labyrinthian streets of Boston. Even the Modok could not trust to 
memory in this fortification, and as a matter of precaution had localities 
marked by bits of wood of different sizes. They could not familiarize them- 
selves with a pile of rocks two hundred yards square !” 

They merited a better leader than they had. Captain Jack was not a 
hero, and does not deserve to be mentioned with Tecumseh and Pontiac 
and Red Jacket. A full-blooded Modok (all idle tales to the contrary not- 
withstanding), born at the mouth of Lost River, he entered the last great 
struggle of his tribe about thirty-five or forty years of age, in the full ma- 
turity of his powers. 

A man about five feet eight inches high, compactly and strongly built ; 
a large, sqnare head and massive cheek-bones; hair parted in the middle, and 
reaching down to the shoulders, where it was cut off even all around; long 


eyelashes, but no beard; dark, piercing, sinister eyes; the thin lips of an 


262 THE MODOK. 


insincere and cowardly man—such was his physique. He is described as 
having an undecided and irresolute air. At the last, when adversity began 
to overcloud his fortunes, he signally failed to command the obedience of 
his followers, and even in the height of his prosperity he rather followed 
than led the bolder spirits. 

He had an evil record from the beginning, a record showing his native 
baseness. He ascended to the supremacy only by rebelling against his 
lawful chief, old Skonchin, and by pandering to the worst elements of his 
tribe on the reservation. 

Soon after he left the reserve he gambled with Captain George, a 
Mukaluk chief, until he lost twenty-one ponies, then refused to give them 
up; and, finally, because his following was the larger of the two, and 
Captain George’s was unarmed, he began to bluster, threatened George’s 
life, and at last coolly drove the ponies away. 

There is no doubt that he originally opposed the scheme of massacre- 
ing the commissioners, but he was overborne by the fiery young warriors 
of his band, and he weakly allowed himself to be led into the plot and 
become the chief actor in that perfidious butchery ; and then, in his dying 
speech, he proposed that a relation should be executed in his stead; and 
when the proposition was rejected cravenly followed after General Wheaton 
to know if there was not yet a prospect that it would be accepted! Two 
passages in his speech reveal the man he was: ‘It is terrible to think I have 
to die. When I look at my heart I would like to live till I died a natural 
death.” And this: “IT always had a good heart toward the white people. 
Scarface Charley is a relative of mine; he is worse than I am, and I propose 
to make an exchange and turn him over to be executed in my place.” 

John Skonchin, brother to old Skonchin, desperado that he was, should 
go down to posterity as the real chieftain and moral hero of the Modok 
war. In his last speech he pleaded not for himself. He pleaded for his 
children, that they might be tenderly cared for and given into the charge 
of his brother. He expressed himself willing to die for the misdeeds of his 
young men. He was much moved by the words of the ‘Sunday Doctor”, 
and said: “ Perhaps the Great Spirit will say, ‘Skonchin, my law, which 


was in force among the whites, has killed you” * * * You have tried 


BOSTON CHARLEY—MURDER OF THE COMMISSIONERS. 263 


the law on me and know whether or not Iam agood man. * * * I 
will try to believe that the President did according to the will of the Great 
Spirit in condemning me to die. * * * My heart tells me I should 
not die. You are doing a great wrong to take my life.” Thus his natural 
love of life contended with his philosophic calm, sometimes getting the bet- 
ter of it; but he went to his death without any weakness. 

Boston Charley displayed the nerve of a devil; he alone manifested 
that Indian stoicism of which poets and romancers tell us. And, fiend- 
incarnate though he was, let us do him the justice to say that he was the 
only Indian of the four who did not die with a falsehood in his mouth. A 
mere boy in years, but tall, athletic, and of a splendid physique; a face 
perfectly smooth ; a head small and round; little, fierce eyes, set deep in it 
and gleaming with a devilish expression—there never went to the scaffold 
a human being with a more cool and reckless unconcern, not feigned but 
real, than Boston Charley. In his speech he said: “Although I ama boy, 
I feel that Iam aman. When I look at the others I feel that they are 
women. When I die and go to the other world I don’t want them to go 
with me. I am not afraid to die. I am the only man in this room to-day.” 

Speculating on the purpose the Modok had in murdering the commis- 
sioners, an ingenious writer advanced the theory that, judging the Ameri- 
cans by themselves, they believed that the death of our leaders would strike 
terror into the hearts of their followers, and cause them to disperse in wild 
dismay. Probably the motive for this to us almost unaccountable act 
must be sought from two sources. First, they doubtless considered it, 
educated in savage ideas as they were, as only a righteous retaliation for 
the massacre perpetrated by Ben. Wright many years before, in which 
Captain Jack’s father and the fathers or near relatives of many others per- 
ished. Second, there is a sentiment dwelling in the breast of every brave 
Indian that if he can only destroy the greatest, or at least a very great man 
out of the enemy’s camp, he will die in battle content. In the case of 
Boston Charley, and perhaps of one or two others, it was undoubtedly pure, 
unreflecting, 
any of them expected by the deed to put all our hundreds of soldiers to in- 


unreckoning malice and hatred. It is not at all probable that 


continent flight. They had lived among the Americans too long and knew 


264 THE MODOK. 


them too well for that. They knew us better than we knew them, so far 
as fighting qualities were concerned. 

There was a burst of indignation on two continents when this bloody, 
treacherous thing was done; that the Modok had disregarded what all men, 
savage as well as civilized, have universally agreed to recognize as sacred, 
to wit, a flag of truce and the person of an ambassador. But when Ben. 
Wright did the same thing, the very same thing, in all essential particulars, 
where is the use of talking any more about the ‘code of warfare”? In 
fact, the plain and painful truth is that, since the day of Miles Standish, 
the ‘code of warfare” has been broken very many times on both sides, for 
the simple reason that when civilized men are arrayed against uncivilized 
men in a struggle for life, it ceases to be civilized warfare, or any other kind, 
except a war of extermination. Disguise it as we may, that is what the 
war has practically been on both sides from the settlement of the continent 
to this hour. 

Notwithstanding their acts of barbarous ferocity there is something 
melancholy in the whole history of the Modok. Seceders in the first place 
from the Mukaluk, they drew down upon their heads the bitterest hatred 
of the parent stock, who became their irreconcilable enemies. Being an 
offshoot without hereditary prescriptive rights and a patrimony, they were 
regarded by all the surrounding nations as interlopers, and warred upon 
accordingly, as was the case with the Lassik in California. Thus they be- 
came outcasts and outlaws to the whole Indian world, and who shall doubt 
that in this fact lay the secret of much of the rancorous cruelty and im- 
placable revenge with which they afterward always prosecuted their wars ? 

Finally they came upon the great enemy who leveled all tribes before 
him, and in two bitter, bloody wars, in which they saw their young men 
melt away before some strange and dreadful weapon, they were utterly 
broken down to the earth, and consented by treaty to go upon a reservation. 

3ut unhappily for them this reservation was situated on the ancestral soil 
of their old enemies, the Mukaluk, and their troubles began afresh. They 
had been able before to take care of themselves, and had established tradi- 


tional rights on Lost River; but now a second time they were taunted as 


A SCRAP OF RESERVATION HISTORY. 265 


interlopers, and they were helpless to defend themselves. In every way 
that savages are so ingenious to invent their lives were made bitter to them. 
Their women were beaten and insulted whenever it could be done with im- 
punity; their springs and streams were muddied or poisoned; their ponies 
were shot; their children were whipped; themselves were stoned and 
scoffed and flouted. 

Their brave and honest old chief Skonchin had given his word to the 
Government, in 1864, that he would stay on the reservation, and he kept it 
to the letter. The cries and wails of his sorely-persecuted people came up 
to his ears as did the lamentations of the children of Israel in the desert to 
Moses. But he was helpless to save them. He could only appeal to the 
reservation authorities for relief, and when they did nothing he was forced 
therewith to be content. 

Finally Captain Jack arose as a would-be deliverer. In fiery orations 
he pictured and magnified to the long-suffering Modok the griefs which they 
knew all too well. He gathered about him a band of reckless young men 
who chafed under the restraints of the reservation. He made common 
cause with them and united them to his fortunes. At length, in 1870, em- 
boldened by the imbecility which reigned on the reserve, he struck camp 
and boldly marched away, taking with him one hundred and fifty followers, 
about three-fifths of the Modok tribe. 

He went down to Lost River, the ancestral home of his race, and re-oc- 
cupied the rich grazing lands which the Government had sought to secure 
to the settlers by the treaty of 1864. Troubles continually arose with the 
settlers. The air was burdened with their complaints. The Modok had 
become impudent and insolent; they had learned to despise the wretched 
farce of the reservation management. 

Herein lay the great and fatal mistake of the American authorities, 
that they did not deal firmly with the savages. They sent agents to them 
to urge them to return; they threatened, they coaxed, they made promises, 
they wheedled, then they threatened again, and so on through all the 
inefficient and farcical round which has generally characterized the deal- 
ings of our reservations with the American Indians. They taught the 
Modok to contemn them. All their lives they have done nothing but read 


266 THE MODOK. 


faces, and they are consummate judges of human nature. They know well 
when there is weakness in the enemy’s camp. They judged the Great 
Father in Washington by the sons whom he sent. 

In fact, Captain Jack went back to the reservation once on condition 
that the Mukaluk should not be allowed to insult him as a coward. But 
this guarantee was not kept, the old course of ignominious taunts and 
abuse began again. Jack withdrew a second time, declaring he would not 
remain in a home which was no home, and with an agent who had no heart. 

There were changes of agents and changes of policies. The Indians 
knew not what to depend on. They were disgusted and defiant. Old 
Skonchin and his faithful hundred were removed to a new reservation at 
Yainax, where they were out of the reach of their hereditary tormentors, 
and were allowed to live in peace. But this change came too late. 

In a sudden spasm of vigor a detachment of thirty-five soldiers was 
sent to Jack’s camp, and on the fatal 29th of November, 1872, they took 
him by surprise. There was bloodshed. The torch of the Modok war was 
lighted, and it flamed up with a fearful burning. They fought with unpar- 
alleled heroism for their homes, but were crushed by superior power; and 
their fallen chiefs were held to a stern and awful accountability to laws 
which they had no hand or voice in making, and whose spirit and substance 


had been as wantonly violated by the conquering race as by themselves. 


CHAPTER XXVIII. 
THE A-CHO-MA‘WI. 


_The Pit River Indians are divided into a number of tribes, of which the 
principal are the following: In Fall River Basin, the A-cho-ma’-wi; on the 
South Fork, the Hu-nia’/-whi; in Hot Spring Valley, the Es-ta-ke’-wach ; 
in the same valley, below Hot Spring, the Han-te’-wa; in Round Valley, 
the Chu-ma/-wa; in Big Valley, the A-tu-a’-mih (also called sometimes 
the Ha-mef-kut’-tel-li). The first name is derived from a-cho'-ma, ‘the 
river”; and Estakewach is from es-ta-ke’, ‘‘hot spring”. 

Another tribe on the south side of the river, opposite Fort Crook, are 
called Il-ma’-wi. Pit River is simply and pre-eminently ‘the river”; other 
streams have their special names. In accordance with that minuteness of 
geographical nomenclature so common in California, they are not content 
with designating the river as a whole, but every reach, every cataract, every 
bend, has a name to itself. Thus a little rapid above Burgettville is Cho- 
to’-keh, the next bend below Lo-ka’-lit. 

There is a remarkable difference between the physique one sees in 
Hot Spring Valley and that in Big Valley, only twenty miles below. It 
is partly caused by the meager supply of aboriginal food in the former 
valley; partly the deplorable result of generations of slave-wars and slave- 
catching prosecuted against them by the Modok and the Mukaluk, and 
partly the result of the awful scourging given them by General Crook, and 
the deportation of the heart of the tribe to a distant reservation. The Hot 
Spring Valley Indians are the most miserable, squalid, peaked-faced, men- 
dicant, and mendacious wretches I ever saw in California. Frequently 
their teeth project forward into a point, and when their lips are closed they 
are wrinkled tight over them like a drawn purse. When eating there is 


267 


268 THE ACHOMAWI. 


often the same rapid, mumbling motion one may observe in the lips of a 
squirrel. Squatted on their haunches in their odious tatters, they grin, and 
erin, and lic. Nibbling at a piece of bony fish with those puckered, pre- 
hensile lips, they look like nothing in the world so much as a number of 
apes. Their faces are skinny, foreheads very low and retreating, bodies 
lank, and abdomens protuberant. I dismounted and stood fifteen minutes 
watching a group of them eating one of those execrable Pit River suckers ; 
and never in my life have I seen so saddening and so piteous a spectacle 
of the results which come from seizing out into bondage year after year all 
the comeliest maidens and bravest youths of a people. All the best young 
blood of the nation is filched out of it, and instead of physical advance- 
ment by the Darwinian principle of “selection”, here is steady embrute- 
ment by the propagation of the worst. 

But the tribe on the South Fork (whom I did not see) were perhaps 
made of better stuff, besides which they ate plenty of fat deer out of the 
mountains, and escaped the slave-raids of the Modok. It was these whose 
“nasty” fighting indirectly gave the name to Fort Damnation—a place well 
christened, where Crook jammed them at last against the wall. There is 
a deep, steep canon into which they had escaped as a last resort, and bar- 
ricading themselves with shards of rock and débris at the foot of the canon 
walls, they made it death for any man to show his face at its mouth. 
A subaltern officer came back to report the situation to his superior, 
and demurred against further fighting. To him said the grim soldier: “We 
were sent here to fight Indians. When you are all killed I am going in 
there to fight them myself.” Two detachments were sent out, and by 
making a long circuit they succeeded in reaching the brink of the canon 
on opposite sides. Then their bullets shot slanting down, and came ecrash- 
ing upon the heads of the savages, while plenty of leaden leg-cutters were 
slung up the cafion with an infernal yelling, and the Indians found it get- 
ting hot. It was their last fight. 

Let one remount at the Hot Spring and ride one easy day’s journey 
down to Big Valley where the mountains helped to keep out the thieving 
Modok slavers, and there is much improvement in the forms we meet. The 


faces are broad and black and calm, and shining with an Ethiopian 


PITFALLS—MEAGER RANGE OF FOOD. 269 


unctuousness ; the foreheads are like a wall; in those solid, round-capped 
cheek-bones, standing over against one another so far apart, and in those 
massive lower jaws, there is unmistakable strength, bred in the bone through 
tranquil generations. They laugh with a large and placid laugh which 
comes all the way up from their stomachs, soundless, but agitating their 
well-fed bodies with slow and gentle undulations. Here is a hearty and 
a lusty savagery which is pleasant to see. 

There was one custom of the Pit River nation wherein they differed 
from all other California Indians, and that was their custom of digging pit- 
falls for the trapping of game. Selecting some trail where the deer passed 
frequently, they would, with no other implements but fire-hardened sticks, 
excavate pits ten or twelve feet deep, and carry all the earth away out of 
sight in baskets. Then they would cover the pits with thin layers of 
brushwood and grass, sprinkle earth over all, scatter dead leaves and twigs 
on the earth, restore the trail across it, and even print tracks in it with a 
deer’s hoof; then back out and conceal their own tracks. Such an infinity 
of trouble would they give themselves to capture one deer—a fact which 
shows them to have been, as we otherwise know was the ease, indifferent 
hunters. These pitfalls were very numerous along the river-banks where 
the deer came down to drink; and the early settlers lost so many cattle in 
them and fell in so often themselves that they compelled the Indians to 
abandon the practice. It is these pits which named the river. 

Mention has been made of the meager diet of the Hot Spring tribes. 
They have no acorns, no salmon (acorns and salmon are the flour and pork 
of the California Indians). They have a fine range of game-birds—Cen- 
trocercus urophasianus, Pediocetes Columbianus, Bonasa Sabinii, Oreortyx 
pictus—but they trap few of them and shoot fewer. Venison they are able 
to indulge in rarely. They have grasshoppers, very large and juicy crickets, 
the ntiserable suckers and a few trout from the river, cammas, clover in the 
spring, and the sickening, diseusting bear-berries (Frangula Californica). 
After the vast crystal volume of Fall River enters and overcomes the 
swampiness of the snaky Pit, then salmon are caught, the Indians say, 
though the whites assert that they do not ascend above a certain tre- 
mendous cataract which is said to exist on the lower river. When the 


270 THE ACHOMAWIL. 


salmon season arrives, a band of aged shamans abstain from fresh fish, flesh, 
or fowl for certain days, which they believe will induce a heavy run and 
a plentiful catch. Even the women and children at this time, if they wish 
to eat fresh salmon, must carry it back in the forest out of sight of the river. 
Like the Maidu of Sutter County, they call the salmon by sitting in a circle 
on some overlooking promontory, while a venerable shamin stands in the 
midst and earnestly addresses the finny multitudes for two or three hours, 
urging them to ascend the river. 

Probably the squaws in this nation occupy as degraded and servile a 
position as in any other tribe in the State. A man’s daughters are consid- 
ered simply as his property, his chattels, to be sold at pleasure. He owns 
them not only when maidens, but when widows—either the father or the 
brothers. A widow does not pass into the possession of her husband’s 
brother, as in some tribes, but of her own brother, who sells her and her 
children to her second husband. An intelligent squaw told me they were 
often cruelly beaten, and had no redress. If a wife deserts her husband’s 
lodge and goes back to her father, the hushand may strike her dead if she 
refuses to return. A squaw is seldom held responsible for adultery, even 
with white men. Polygamy prevails when the man is rich enough to 
buy wives. Tyee John, for instance, had three. When a man marries he 
gives presents to all the male members of his bride’s family, but none’ to 
the female. Yet even here there were some mitigations to her position. A 
widow retains all the articles which she herself made; also sometimes a 
horse which she paid for out of her own earnings. A widower cannot 
keep his wife’s personal property, such as baskets, &c. ; but her relatives come 
and take them away. Though a slave herself, bought and sold, her right to 
these little personal articles is inviolable. There are many female sha- 
mins, and the rights and modesty of a woman in childbirth are sacredly 
respected, as they are not among civilized nations. Moreover, there is once 
in a while a good, healthy, natural instance of a thoroughly henpecked 
man. The Indians tell with great glee of a terrible termagant in the tribe, 
called “Old Squally”. One day she quarreled with her husband when 
whereupon she faced him about toward the water, and 


they were fishing, 


kicked him into the same with violence, telling him to “go in swimming”. 


GLIMPSES OF SOCIAL LIFE. A 


Notwithstanding their occasional ebullitions of brutality toward women 
and children, they are a race with strong affections. William Burgett relates 
that he has frequently seen them carry the aged long distances on their 
backs to bring them to a physician. An Indian employed by him once lest 
a cousin to whom he was much attached; and he wept and mourned for him 
daily for more than six months, refusing food to such a degree that he was 
reduced to a living skeleton. An aged Achomawi lost his wife, to whom 
he had been married probably half a century, and he tarred his face in 
mourning for her as though he were a woman—an act totally unpre- 
cedented, and regarded by the Indians as evincing an extraordinary affection. 

A woman speaking good English gave me some interesting glimpses 
of Indian social life on Pit River. An Achomawi mother seldom teaches 
her daughters any of the arts of barbaric housekeeping before their mar- 
riage. They learn them by imitation and experiment after they grow old 
enough to perceive the necessity thereof. The parents are expected to 
establish a young couple in their lodge, provide them with the needful 
basketry, and furnish them with cooked food for some months, which 
indulgent parents sometimes continue for a year, or even longer, so that 
the young people have a more real honeymoon than is vouchsafed to most 
civilized people. As children are taught nothing, so they are never pun- 
ished, but occasionally cuffed or banged. It is a wonder that they grow 
up with any virtue whatever, for the conversation of their elders in their 
presence is often of the filthiest description. But the children of savages 
far less often make wreck of body and soul than do those of the civilized, 
because when the great mystery of maturity confronts them they know 
what it means and how to meet it. 

In case of the birth of twins one is almost always destroyed, for the 
feeling is universal that two little mouths at once are too great a burden. 
Infanticide seems to prevail in no other instance but this. It is a singular 
fact that the Indians generally have no word for “milk”. They never see 
it, for they never extract it from any animal, because that would seem to 
them a kind of sacrilege or robbery of the young. Hence, an Indian fre- 
quently sees this article for the first time among civilized people, and adopts 


the Spanish word for it. 


272 THE ACHOMAWI. 


The squaws spend a good deal of time in visiting each other, when the 
conversation runs on their youngest children, on how many strings of shells 
Hal-o’-mai-chi paid Sdem’-el-di for his daughter, on the last dance they, the 
squaws, had around the bloody head of a Modok, &e. 

The language of Pit River is so hopelessly consonantal, harsh, and 
sesquipedalian, so utterly unlike the sweet and simple languages of the Sacra- 
mento, that to reduce it to writing one must linger for weeks, and cause the 
Indians to repeat the words many times. The reader may wonder at this, 
but I have only to say let him make the experiment. . The personal pro- 
nouns show it to be a true Digger Indian tongue. 

A mixed custom prevails as to the disposition of the dead. William 
Burgett affirms that they burn only those bodies which died of an unknown 
disease, as a sanitary measure, burying all others in a sitting posture; but 
this imputes to them more philosophy and more freedom from superstition 
than they are entitled to, I opine. One fact is peculiar: the Ilmawi never 
have burned their dead at any time in their history, though belonging to a 
nation that did. It is probable that in the other tribes cremation prevailed 
almost exclusively before the Americans arrived. They believe that the 
spirits of the departed walk the earth and behold the conduct of the living; 
a belief common in Oregon, but not, as I am aware, in California. The 
good reach the Happy Western Land quickly; the wicked go out on the 
same road, but walk forever and never reach it. To walk forever—per- 
petual motion!—could anything be a fitter painting of hell to the indolent 
California Indian ? 

_ Some years ago an aged chief related to a settler on Fall River an an- 
cient tradition respecting an extraordinary phenomenon which once occurred 
on Pit River. All the atmosphere was filled with ashes so that the heavens 
were darkened and the sun blotted out, and the Indians wept with fear 
and trembling, as they who stand before death. he birds of the air were 
stilled, and all the sweet voices of nature were hushed. This phenomenon 
continued for days, insomuch that some of the Indians attempted to find 
their way out to another country by creeping along the ground, in hope of 


beholding the sun once more. After they had crept on their knees for many 


AN ANCIENT TRADITION—THE COYOTE AND THE FOX. 273 


miles the ashes began slowly to disappear, and the sun shone again, but at 
first it was like blood for color. 

It is possible that this legend has reference to that tremendous out- 
pouring of lava (which must have been preceded by showers of ashes), 
which was recently described by Professor Le Conte in a paper read before 
the California Academy of Sciences. 


LEGEND OF CREATION. 


Our earth was created by the coyote and the eagle, or, rather, the 
coyote began and the eagle completed it. First, the coyote scratched it up 
with his paws out of nothingness, but the eagle complained that there were 
no mountains for him to perch on. The coyote made hills, but they were 
not high enough, so the eagle fell to work on it and scratched up great 
ridges. When he flew over them his feathers dropped down, took root, and 
became trees, and his pin-feathers became bushes and plants. But in the 
creation of animals and man the coyote and the fox participated, the first 
being an evil spirit, the other good. They quarreled as to whether they 
should let men live always or not. The coyote said, “If they want to die, 
let them die”; but the fox said, ‘If they want to come back, let them come 
back”. But nobody ever came back, for the coyote prevailed. Last of all, 
the coyote brought fire into the world, for the Indians were freezing. He 
journeyed far to the west, to a place where there was fire, stole some of it, 
and brought it home in his ears. He kindled a fire in the mountains, and 
the Indians saw the smoke of it, and went up and got fire; so they were 
warmed and comforted, and have kept it ever since. 

Following are the Pit River numerals, in Big Valley: 


One. ha-mis’. Six. ma-shuts. 
Two. hak. Seven. | haé-kuts. 
Three. | chast. Eight. | ha-ta-mé-leh 
Four. ha-tam’. Nine. mo-losch’-i-jin. 
Five. ]A-tu. Ten. mo-losch’-i. 


The word for ‘‘ nine” means “ pretty near ten”. 
18 To 


274. THE ACHOMAWI. 
THE PA’-KA-MAL-LI. 


Such is the name applied to the tribe living on Hat Creek, the most 
warlike tribe in all the Pit River basin, and the one most dreaded by the 
timid aborigines of Sacramento Valley. The Achomawi tell me their 
language is somewhat different from their own, though a good many words 
are identical, so that they easily learn each other’s tongues; but that in 
Indian Valley, and as far east as Big Meadows, the Indians are substantially 
the same as the Maidu. Some years ago all the Pit River tribes and the 
Pakamalli hatched a conspiracy to go over in a body and remain with the 
Paiuti until the soldiers should be withdrawn from Pit River, when they 
would. descend on it, massacre all the whites, and recover their ancient 
domain, together with many cattle and horses. From their geographical 
position these tribes are more friendly to the Paiuti than most California 


Indians are. 


CHAPTER XXIX. 
THE NO’-ZI, ETC. 
One of the most dreaded enemies of the great Wintiin nation was the 


little tribe called N6-zi, or N6-si 
themselves inferior to the terrible Pakamalli of Hat Creek, they were a 


a whale pursued by a sword-fish. Though 


constant terror to the effeminate dwellers in the rich and sweltering valley 
of the Sacramento, and kept them hemmed in all along from Battle Creek 
nearly up to Pit River, on a margin only about a mile wide. Indeed, with 
this fierce and restless little tribe forever on their flank, always ready to 
pounce upon them, it is singular that the Wintiin maintained such a long 
and narrow ribbon of villages on the east bank, isolated from the main 
body of their nation on the west bank, especially when they had no means 
of communication but rafts. Every year during the salmon season, June 
and July, their days were spent in dread, and their nights in sleeplessness, 
on account of the tormenting Nozi, who were now making frequent dashes 
down on the river. Not content with the limited run of salmon up the 
creeks whose banks they occupied, they made forays under their celebrated 
chief, Polillis, on the Sacramento, and though coming for fish they never 
neglected an opportunity to carry away women and children into the foot- 
hills for slaves. Jor several years before 1849 Major Reading, living on 
the west bank, was largely engaged in trapping for furs, and the Nozi gave 
his trappers endless trouble. 

Round Mountain and the valleys of Oak Run and Clover Creek were 
their principal habitat, though it is pretty certain that they formerly 
extended as far south as Battle Creek. The handful of them still living 
can give no information on the subject, but the above are their territorial 
limits as described by the pioneers. 

Though living at a little higher altitude than the Wintin they are not 
quite so tall as they, but are several shades lighter-colored. They are 


275 


276 THE NOZI, ETC. 


rather undersized, even for California Indians, and are quite a delicate, 
small limbed, handsome race. With their hazel complexions; smooth, 
polished skins; smallish, ovoid faces; and lithe, well-knit frames, they 
present a race-type different from any other to be seen in California. 
Pwi-es’-si, the present chief, a very polite, innocent little man, who had 
never been away from Oak Run in his life, as he stood in the hay-field at 
the head of his mowers, in his neat, well-fitting garments, leaning in a 
picturesque attitude on his scythe, presented a very pleasing view. His 
eye was soft and gentle, his voice was mild, his manners much more refined 
than is the wont of the hay-field, so that he seemed the farthest possible 
remove from his warlike progenitors whom the pioneers describe. 

As the stature of the Nozi is short at best, so the children are slow in 
attaining it. They often remain mere dwarfs until they are ten or fifteen 
years old, when they start and shoot up suddenly eighteen inches or so. 

They have a reputation for honesty above their neighbors. A ranch- 
man states that he has frequently known them to bring in strayed cattle on 
their own motion. They adapted themselves early to the necessities of 
labor and the usages of civilization. Many years ago—so early in the 
history of the State that they were obliged to content themselves, master 
and man, with the primitive repast of boiled wheat and beef—John Love 
sometimes had a hundred Nozi in his employment at once; and they 
labored faithfully, as they do to-day. 

As the Nozi were so early civilized, and are so nearly extinct, it is not 
easy to learn much concerning’ their aboriginal usages. ‘The principal 
interest attaching to them is the question of their origin. There is an 
ancient tradition, related by themselves to Major Reading many years ago, 
that their ancestors came from a country very far toward the rising sun. 
They journeyed a great many moons, crossing forests, prairies, mountains, 
plains, deserts, and rivers so great, according to their description, that they 
could have been found nowhere except in the interior of the continent. 
At length they came to a delightful land and to a timid’and feeble folk, where 
they conquered for themselves a dwelling-place, and rested therein. The 
narrator of this story states that Major Reading once showed him an old 


flint-lock musket which he had found in possession of the Nozi, and which 


A CONJECTURE—THE MILI. CREEK INDIANS. 277 


had been so worn by being loaded with gravel that it was as thin as paper 
at the muzzle. It was not known how they could have obtained it, unless 
they had brought it with them from the Atlantic States; and it was Major 
Reading’s conjecture that they were the descendants of the remnants of 
King Philip’s tribe, of New England. I know not if this story is of 
any importance. Pwiessi knew nothing whatever concerning it, but his 
information was very limited on all subjects. The one crucial test would 
be that of language. I have at hand nothing from which I can obtain a 
vocabulary of King Philip’s nation. The Nozi numerals are very peculiar 
in their formation, unlike anything I have found in California. For the 
benefit of anybody who may have the means of making a comparision, I 
subjoin them: 


One. pai-ki-mo’-na. Six. pur-han-mo’-na. 
Two. o-mich-i-mo’-na. Seven. | chu-mi-man-mo’-na. 
Three. | pul-mich-i-mo’-na. | Eight. | taum-han-mo’-na. 
Four. | tau-mi-mo’-na. Nine. | paitsch-o-ma-ta’-na. 
Five. chi-man-mo’-na. Ten. hakh-hen-mo’-na. 


THE KOM’-BO. 


In writing of this tribe, | am compelled for once to forego the name 
employed by themselves. It is not known to any man living save them- 
selves, and probably it will not be until the grave gives up its dead. The 
above is the name given to them by their neighbors of Indian Valley, a 
tribe of the Maidu Nation. 

If the Nozi are a peculiar people, these are extraordinary; if the Nozi 
appear to be foreign to California, these are doubly foreign. They seem 
likely to present a spectacle which is without a parallel in human history— 
that of a barbaric race resisting civilization with arms in their hands, to the 
last man, and the last squaw, and the last pappoose. They were once a nu- 
merous and thrifty tribe. Now there are only five of them left—two men, 
two women, and a child. No human eye ever beholds them, except now 
and then some lonely hunter, perhaps, prowling and crouching for days over 
the voleanic wastes and scraggy forests which they inhabit. Just at night- 


278 THE NOZI, ETC. 


fall he may catch a glimpse of a faint camp-fire, with fig 


ures flitting about 
it; but before he can creep within rifle-range of it the figures have disap- 
peared, the flame wastes slowly out, and he arrives only to find that the 
objects of his search have indeed been there before him, but are gone. 
They cooked there their hasty evening repast, but they will sleep some- 
where else, with no camp-fire to guide a lurking enemy within reach. For 
days and weeks together they never touch the earth, stepping always from 
one volcanic stone to another. They never leave a broken twig or a dis- 
turbed leaf behind them. Probably no day of the year ever passes over 
their heads but some one of this doomed nation of five sits crouching on a 
hillock or in a tree-top, within easy eye-shot of his fellows; and not a hare 
“an move upon the earth beneath without its motions being heeded and 
recorded by the watcher’s eye. There are men in and around Chico who 
have sworn a great oath of vengeance that these five Indians shall die a 
bloody death; but weeks, months, and years have passed away, and 
brought for their oaths no fulfillment. There is now wanting only a month 
of four years since they have ever been seen together so that their number 
could be certainly known. In February, 1870, some hunters had sue- 
ceeded in capturing the two remaining squaws, whereupon they opened 
communication with the men, and promised them a safe-conduct and the 
release of their squaws if they would come in and promise to abandon hos- 
tilities. The two men came in, bringing the child. It was the intention of 
the hunters, as one of them candidly avowed to me, to have seized them 
and secretly put the whole fivé out of existence. While they were in 
camp, one of the hunters conceived an absurd whim to weigh himself, and 
threw a rope over a limb for that purpose, at which the wily savages 
took fright, and they all bounded away like frightened deer and escaped. 
But they had remained long enough for an American, as eagle-eyed as them- 
selves, to observe that one of the two warriors had a gunshot wound in one 
hand, and many others on his arm, forming an almost unbroken cicatrix 
from hand to elbow. Probably no white man’s eyes will ever again behold 
them all together alive. 

When they were more numerous than now, they occupied both Mill 


Creek and Deer Creek; but nowadays they live wholly in the great vol- 


A WAR TO THE DEATH. 279 


canic terraces and low mountains west of Mill Creek Meadows. Down to 
1858 they lived at peace with the whites, but since that time they have 
waged unrelenting and ceaseless war—ceaseless except for a casual truce 
like that above described. Their hostilities have been characterized by so 
many and such awful atrocities that there are men, as above-mentioned, 
who have sworn an oath that they shall die. All these seventeen years 
they have warred against the world and against fate. Expelled from the 
rich and teeming meadows which were their chosen home ; hemmed in on 
these great, hot, voleanic table-lands where nothing can live but a few 
stunted trees, and so destitute of water that this forms at once a security 
against civilized foes and their own constant menace of death—a region 
accursed-of Heaven and spewed out even by the earth—they have seen one 
after another of the craven tribes bow the knee and make terms with the 
enemy; but still their voice has been stern and steady for war ; still they 
have crouched and hovered in their almost disembodied life over these arid 
plains until all are gone but five. Despite all their bloody and hellish 
treacheries, there is something sublime in this. 

So far as their customs have been observed, they have some which are 
Californian, but more which are decidedly foreign. They burn the dead, 
and are remarkably fond of bathing. 

On the other hand, the customs which are foreign to California are 
numerous and significant. First, they have no assembly chamber and con- 
sequently no indoor dances, but only circular dances in the open air. ‘The 
assembly chamber is the one capital shibboleth of the California Indian. 
Second, they did not erect the warm and heavily-earthed lodges which the 
Indians of this State are so fond of, but mere brush-wood shelters, and often 
they had no refuge but caves and dens. Third, they inflicted cruel and awful 
tortures on their captives, like the Algonkin races. Whatever abomina- 
tions the indigenous races may have perpetrated on the dead, the torture 
of the living was essentially foreign to California. Fourth, they had a 
mode of capturing deer which no other California tribe employed, as far as 
known. Taking the antlers of a buck when they were green and velvety, 


they split them open on the under side and removed the pith, which ren- 


280 THE NOZI, ETC. 


dered them so light that an Indian could carry them on his head. Then 
he would dress himself in the skin and go to meet the herd, or rather thrust 
his head out from the bushes, taking care not to expose himself too much, 
and imitate the peculiar habit which a buck has of constantly groping about 
with his head, lifting it wp and down, nibbling a little here and a little there. 
At a proper time he would shoot an arrow into one of them, and the stupid 
things would stare and step softly about, in their peering and inquisitive 
way, until a number of them were knocked over. Fifth, their unconquer- 
able and undying determination to fight it out to the bitter end is nota Cal- 
ifornia Indian trait. Sixth, their aboriginal habit of singeing or cropping off 
their hair within an inch of their heads contrasts strongly with the long 
locks of the Californians. 

Several years ago this tribe committed a massacre near Chico, and 
Sandy Young, a renowned hunter of that country, with a companion, cap- 
tured two squaws, a mother and a daughter, who promised to guide them 
to the camp of the murderers. They set out at nightfall in the dead of 
winter. It was sleeting, raining, and blowing that night as if ‘the de’il had 
business on his hands”. But they passed rapidly on without halt or hesi- 
tation, for the squaws led the way boldly. From nightfall until long after 
midnight they held on their dreary trail, stumbling and floundering occa- 
sionally, but speaking scarcely a word; nor was there a moment’s cessation 
in the execrable, bitter sleet and rain. At length they came to a creek 
which was swollen and booming. In the pitchy darkness it was manifestly 
impassable. They sounded it in various places, and could find no crossing. 
While the hunters were groping hither and thither, and shouting to each 
other above the raging of the torrent, the squaws disappeared. No halloo- 
ing could elicit a response from them. 'The two men considered themselves 
betrayed, and prepared for treachery. Suddenly there came floating out 
on the storm and the roaring a thin young squeal. The party had been 
re-enforced by one. ‘The hunters then grasped the situation, and, laughing, 
set about collecting some dry stuff and making a fire. They were benumbed 
and half-frozen themselves, and supposed of course the women would come 
in as soon as they observed the fire. But no, they wanted no fire, or, if they 
did, their aboriginal modesty would not allow them to resort to it under these 


A TALE OF A WINTER MIDNIGHT. 281 


circumstances. ‘The grandmother took the new-born babe, amid the almost 
palpable blackness of darkness, the sleeting, and the yelling winds, and 
dipped it in the ice-cold creek. Again and again she dipped it, while now 
and then the hunters could hear its stout-lunged protest above the roaring. 
Not only did the infant survive this unparalleled treatment, but it grew 
excellently well. In memory of the extraordinary circumstances under 
which it was ushered into this world, Young named it ‘‘ Snow-flake,” and 
it is living to. this day, a wild-eyed lad in Tehama. 


CHAPTER XXX. 
THE MAI/-DU, OR MAI’ DEH. 


This is a large nation, extending from the Sacramento to Honey Lake, 
and from Big Chico Creek to Bear River. As usual in the case of an exten- 
sive nation in this State, they have no name of general application, except 
that they all call themselves maz’-du, mai'-deh Indians). Of separate tribes or 
villages there are many. I give what I could collect, first premising that 
the same name is applied to the locality and to the inhabitants of it, hough 
this is not always the case, for there is a village on Chico Creek whose 
inhabitants are called O-td-ki, while the village itself is known as O-ta- 
ktim’-ni. 

In Indian Valley, up in the mountains, are the To-si-ko-yo; at Big 
Meadows, the Né-kum; at Susanville, the Ku-lé-mum. On Feather River 
are the Ol’-la, opposite the mouth of Bear River; next above, on the same 
side, the Kil/-meh, the Hoak (Hock), the Ti-shum, the Wi-ma, and the 
Yii-ba, the latter being opposite the mouth of Yuba River. Next, on the left 
bank, are the Toam/-cha and the Hoan’-kut, the latter being just below the 
mouth ofthe Honeut Creek. Then, on the right bank again are the Bé-ka, 
the Tai’-chi-da, the Bai’-yu, and the Hol-é-lu-pai, the latter being oppo- 
site Oroville. The Taichida had avery large town, and their chief in early 
days was Ya-hai’-lum. On Honeut Creek, going up, are the Té-to and the 
Hel’-to; on Butte Creek, the Es’-kin; on Chico Creek, the Mich-op’-do. 
In Concow Valley are the Kon’-kau, once a large and powerful tribe, and 
probably the best representatives of this nation. On the Yuba, at Nevada 
City, are the Us-t6-ma; lower down, the Pan’-pa-kan. All these tribes, in 
giving their full designation, add the word maidu, thus Ustoma Maidu. 


Bear River and all its tributaries were occupied by the Nishinam, so that 


282 


OLD CAMPING-GROUNDS IN THE SIERRA NEVADA. 283 


the real boundary between them and the Maidu was on the plains, midway 
between Bear River and the Yuba. 

There is little to be said respecting the etymology of these geographi- 
cal names. “ Konkau” is from ‘ Ké-yoang-kau”, which is composed of 
ké-yo, ‘a plain”, and kau, “the earth” or ‘“‘a place”. There are three 
creeks called by these Indians Chi-lam-shu (Chico Creek), Kim’-shu, and 
Nim’-shu ; the second of these is from ké-wim sé-u (little water), and the last 
from nem sé-u (big water). The word sé-w, which appears in all these three 
names, is rendered by the Indians ‘ river” (‘‘ water” being mé-mih) ; but I 
am inclined to believe it originally signified “ water”. 

Althougl the California Indians perhaps lived as peacefully together 
as any tribes on the continent, they were careful so to place their camps or 
villages as to prevent surprise. Necessity compels them to live near a 
stream or a spring; so in the mountains they generally select a sheltered, 
open cove, where an enemy could not easily approach within bow-shot with- 
out being discovered, and where there is a knoll in the cove to afford good 
drainage. But there are frequently what might be called hill-stations, or 
out-posts, commanding a still wider prospect, though often some distance 
from water, in which either the warriors alone or the whole village took up 
their residence when war was raging. These are generally on bold prom- 
ontories overlooking the stream, but there are indications that they con- 
tained substantial lodges, and even the dance-hovse, or council-house, 
wherein the warriors would assemble for deliberation, and perhaps for 
safety. 

The Paiuti always made their camps on hill-tops, compelling the squaws 
to bring up water in willow jugs; and Kit Carson used to say that the rea- 
son so many emigrants were killed in early days was because they would 
camp by the stream, where the Indians were able to pounce down upon 
them. Some account for these hill-stations in California on the ground 
that when the miners made their irruption into the country and followed 
up all the streams, the Indians who were timid or hostile moved back into - 
the hills, where they sometimes lived several years before they finally 
became reconciled; but the true explanation is that above given. 


The old camping-grounds are always marked by a layer of rich, black 


284 THE MAIDU. 


mold, accumulated from the leavings of years. They seem sometimes to 
live on these spots, off and on, so long that they become foul and unwhole- 
some from the exhalations (for they are not nice, and use no disinfectants) ; 
then they abandon them, and years elapse before they camp on them again. 
Sometimes, and perhaps more frequently, they abandon them on account 
of deaths, though these deaths may have been caused by noxious effluvia. 
A few words will suffice to describe a hamlet. It stands on a gentle 
knoll beside a small, living stream, the bed of which is a dense jungle of 
willows and aquatic weeds. Back of the village the low, rounded hills 
spread away in the arid, sweltering air, tawny-colored, and crisped in the 
pitiless drought, with here and there a wisp of faded poison-oak, or a clump 
of evergreen chaparral, or a low, leaden-green, thin-haired silver-pine, 
scarcely able to cast a shadow in the fierce, blinding glare of a California 
summer. Crowning the knoll, the dome-shaped assembly or dance house 
swells broadly up—a barbaric temple—in the middle of the hamlet, and an 
Indian is occasionally seen passing on all-fours in or out the low arched 
entrance ; hard by which stands a solitary white-oak, that swings its circling 
shadow over the village. Half a dozen conical, smoke-blackened lodges 
are scattered over the knoll, each with its open side on the north to protect 
the inmates from the sunshine, and rude wickiups or brush-awnings stretch 
raggedly from one to another, or are thrown out as wings on either side. 
One or more acorn-granaries of wicker-work stand around each lodge, 
much like hogsheads in shape and size, either on the ground or mounted 
on posts as high as one’s head, full of acorns, and capped with thatch. 
Drowse, drowse, mope, is the order of the hour. All through the long 
sweltering days there is not a sound in the hamlet unless it is the eternal 
thump, thump of some squaw pounding up acorns. Within the heavily- 
earthed assembly-house it is cool and dark, and here the men lie on the 
earth-floor with their heads pillowed on the low bank around the side; but 
the women do not enter, for it is forbidden to them except on festival days. 
They and the children find the coolest places they can outside. The 
younger Indians are mostly dressed in clothing in which it is possible to 
recognize the civilized cut and fit; the old men, if the weather is not im- 


moderately hot, wear mostly assemblages of picked-up raiment; but the old 


Figure 25.—Mai’-du Lodge in the high Sierra. 


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CONTRIVANCES FOR SNARING FOWL. 285 


women havea single garment much the shape of a wool-sack, sleeveless, and 
gathered at the neck with a string, more or less white once, but now, after 
the lapse of unnumbered washing-days when they did no washing, taking 
on the rich color known as isabel. When they are sitting on top of some 
great rock, pounding acorns between their legs in their clumsy way, they lay 
aside even this garment. There is nothing so intensely stupid and vacuous 
as the Indian’s daily life—the man’s part of it. 

The Maidu have two contrivances for snaring wild-fowl that I have 
not seen elsewhere. One of them is a loose-woven net which is stretched 
perpendicularly on two rods running parallel with the surface of the water. 
The lower rod is lifted up a few inches so that the net is not taut, but hangs 
down in a fold or trough. When the ducks are flying low, almost skim- 
ming the water, they thrust their heads through the meshes of the net, while 
their bodies drop down into the fold, which prevents them from fluttering 
loose. The other contrivance is also a net, stretched on a frame projecting 
up out of the water in a shallow place. The Indian fastens decoy-ducks 
close by the net, or sprinkles berries on the bottom to attract the fowl. 
He has a string attached to the frame and leading to the shore, where he sits 
holding the end of it behind the bushes. When the ducks are swimming 
about close to the net, he twitches it over them, and they thrust their heads 
up through it, which prevents them from diving or flying away. The In- 
dian runs down quickly, treading at every step on the string, to hold the 
fowl securely until he can reach them. With either of these contrivances 
they would sometimes snare a whole flock at once. 

Of dances the Hololupai Maidu have a large number, each being cele- 
brated in its yearly season. One of the most important of these is the acorn 
dance (ka-mi’-ni kon-pe'-wa la-hoam’, literally “the all-eating dance”), 
which is observed in autumn, soon after the winter rains set in, to insure a 
bountiful crop of acorns the following year. Assembled together through- 
out their villages, from fifty to a hundred or more in a council-house, men, 
women, and children, they dance standing in two circles, the men in one 
the women in the other. The former are decorated with all their wealth of 
feathers, the women with beads, ete. After a certain length of time the 
dance ceases, and two venerable, silver-haired priests come forward with 


286 THE MAIDU. 


gorgeous head-dresses and long mantles of black eagle’s feathers, and take 
their stations on opposite sides of one of the posts supporting the roof. 
Resting their chins on this, with their faces turned up toward heaven, each, in 
turn, makes a solemn and earnest supplication to the spirits, chanting short 
sentences in their occult priestly language, to which the other occasionally 
makes response. At longer intervals the whole congregation respond ‘“ Ho!” 
equivalent to “amen”, and there is a momentary pause of profound silence, 
during which a pin could be heard to drop. Then the dance is resumed, and 
the whole multitude join in it, while one keeps time by stamping with his 
foot on a large hollow slab. These exercises continue for many hours, and 
at imtervals acorn-porridge is handed about, of which all partake liberally 
without leaving the dance-house. Of the religious character of these exer- 
cises there can be no doubt. 

Then there is the clover dance (he’-lin ka-mi'-ni, “the great dance”), 
which is celebrated in the blossom-time of clover, in concentric circles like 
the above, but outdoors, and not attended with anything that could be called 
religious ceremonies. The men often dance with a fanatic violence and 
persistence until they are reeking with perspiration, and then plunge into 
cold water or stretch themselves at full length on the ground in a manner 
that would insure a white man the rheumatism. 

Upon the ripening of manzanita berries comes the manzanita dance, 
(wi'-du-kan ka-mi'-ni, “the little dance”), which is about like that last 
described. 

Then there is the great spirit dance (he'-lin ka-ki’-ni ka-mi'-ni), which 
is held in propitiation of the demons. The reader must not for a moment 
confound this great spirit with the being so called by the Algonkin races, 
for he has nothing whatever to do with their cosmogony ; he created noth- 
ing, is powerful only for evil, and is nothing more nor less than the chief of 
the imps or goblins supposed to haunt certain hills or other localities. 

The dance for the dead (tsi’-pi ka-mi'-ni, “the weeping dance”) will 
be found described in the last chapter. 

Lastly there is a dance called walin-hu'-pi ka-mi'-ni, (this will not bear 
translation), which is held in the open air at pleasure, chiefly in the clover 


season. ‘The maidens dance this alone in the evening. They join hands in 


RELIGIOUS IDEAS—SONGS. 287 


a circle and swing merrily around an old man seated upon the grass, chant- 
ing to a lively step; then presently they break the circle with screams and 
laughter, and flee in every direction. The young men waiting near pursue 
and capture each his mistress, and kindly, liberal night draws her sable 
curtain over the scene that ensues. 

Many of them believe in the annihilation of the soul, or as Blind 
Charlie expressed it to me, ‘that they will never live any more”. It is not 
annihilation, pure and simple, of which the Indians are probably incapable 
of conceiving; but they think that many departed spirits enter into inani- 
mate forms, as the mountains, rocks, trees, or into animals, especially the 
grizzly bear and the rattlesnake In this latter case it is simply transmi- 
gration. 

They have a conception of a Great Man (he’-lin mai’-du), who created 
the world and all its inhabitants. The earth was primarily a globe of molten 
matter, and from that the principle of fire ascended through the roots into 
the trunk and branches of trees, whence the Indians can extract it by means 
of their drill. The Great Man created woman first, and then cohabited 
with her, and from their issue the world was peopled. Lightning is the 
Great Man himself descending swiftly. out of heaven, and rending the trees 
with his flaming arm. According to another and prettier fancy, thunder 
and lightning are two malignant spirits, struggling with all their fearful and 
incendiary power to destroy mankind. The rainbow is a good spirit, mild 
and peaceful, which overcomes them with its gentle sway, mollifies their 
rage, and permits the human race to occupy the earth a little longer. 

Besides the wholly unmeaning choruses which they have in common 
with all, they possess also some songs which are really entitled to the name, 
having a body of intelligible words and expressing sentiments. I heard an 
Indian at Oroville sing one, called “a song of rejoicing” (so’-lim wuk'-tem 
tu'-lim-shim), which was a schottish, and very pretty. But it was still prettier 
when played on the flute by an American, and I deeply regretted my 
inability to write down music from the ear. It was a most gay and trip- 
ping little sprite, sweet, and wild, and wayward, with bold dashes across an 
octave, and seeming to be wholly out of joint, because of having hardly 


any two consecutive notes on the same line. It was quite lengthy, requir- 


288 THE MAIDU. 


ing about two minutes in the playing. What would I not have given to 
be able to preserve for better musicians this sweet, weird piece of savage 
melody! 

WO’-LOK-KI AND YO’-TO-WI. 


Wo’-lok-ki and Yo’-to-wi were Konkau Indians, brother and sister, and 
young children when their tribe first became acquainted with the whites. 
One morning at daylight a foray was made on their native village, their 
parents put to flight, many were killed, and these children with others were 
carried away into captivity. The boy had, in ten minutes’ time, torn away 
a hole in the chaparral, and hidden himself and his little sister therein so 
completely that they would not have been discovered if their dog had not 
followed and revealed their hiding-place. By some good fortune they were 
not separated, but were carried, first, in a pair of huge saddle-bags, made 
for the purpose, one suspended on each side of the horse, with their heads 
just peeping out; and afterward in a wagon, with a number of others, all 
snugly packed on the floor, and covered with deer-skins, bear-skins, and 
other peltries. In passing through a town the wagon attracted suspicion, 
and was halted and slightly searched by the officers of the law, but nothing 
was discovered contraband. With the strange instinct of their race, the 
young captives did not ery out, or whimper, or move a muscle, but lay as 
still as young quails lie in the chaparral when the hawk is hovering over- 
head. ‘The wagon was suffered to proceed, but in another town it was 
halted and searched again, more thoroughly, and the young Indians brought 
to light. For the vindication of the excellent majesty of American law, it 
was necessary that there should be a prosecution of the kidnapper, and he 
was gently muleted in the sum of $100, and the good citizens of the place 
took away his captives from him, and they became “apprenticed” unto 
them! It chanced that our little hero and heroine thus passed into the pos- 
session of a great philanthropist of those regions, whose voice had often 
been mightily lifted up in denunciation of the infamies of this “Indian slave- 
trade”. He kept them some time, and finally transferred them to a negro 
barber in exchange for a stove, did this philanthropist! The barber did not 


keep them long, but sold them for $25 apiece, the usual price of an Indian 


THE RETURN OF THE CAPTIVES. 289 


boy in those times. Thus they passed from one to another until seven or 
eight years had elapsed, and they were grown nearly to maturity; but they 
still remained unseparated. 

At the end of this period they regained their liberty, and at once they 
set out together to return to their native valley. It was many days’ journey 
for them, for they traveled afoot, but at last they arrived in sight of the 
village wherein they were born. By some means the news of their escape 
and return had preceded them, and the parents now learned for the first 
time that their long-lost children were still alive. : 

The wanderers now approach the village. They enter, and are guided 
by friends to the paternal wigwam, for there are many changes since they 
saw the village last. Ascending the earthen dome, they go down the well- 
worn ladder in the center, and seat themselves without a word. The father 
and mother give one hasty glance at them, but no more, and not a word is 
uttered. What the exceeding great joy of their hearf&§ is, heaven and 
themselves alone know; but from all the spectator can read in their still, 
passionless faces, he would not know that they had ever borne any children, 
or mourned them for years with that great and unforgetting sorrow that 
savages sometimes know. An hour passes away, and still not a word is 
spoken, not even a single glance of recognition exchanged. "The returned 
captives sit in motionless silence, while the father and mother move about 
the lodge on their various duties. An hour and a half is gone. The 
parents turn now and then a sudden and stolen look upon their waiting 
children. Two hours or more elapse. The glances become more frequent 
and bolder. It is now perhaps three hours since the captives entered, and 
yet not a whisper. But at last all the fullness of time of savage custom 
and savage etiquette is rounded and complete. The waiting hearts of the 
aged father and mother are full to bursting. Their eyes are filled with 
tears. They turn and speak to their children by name. They rush to 
them, they fall upon their necks, and together they mingle their tears, their 
strange outcries of joy, and their sobs. 

To the reader this may seem extravagant and impossible, but, with the 
exception of a few minor particulars, it is a true story, illustrating a social 


custom of this singular race. In receiving a guest, the Konkau frequently 
19 TC 


290 THE MAIDU. 


wait two or three hours before they address him. The substance of the 
above story was related to me by an American, who was an eye-witness of 


the captives’ return. 
LEGEND OF THE FLOOD. 


Of old the Indians abode tranquilly in the Sacramento Valley, and 
were happy. All on a sudden there was a mighty and swift rushing of 
waters, so that the whole valley became like the Big Water, which no man 
can measure. The Indians fled for their lives, but a great many were over- 
taken by the waters, and they slept beneath the waves. Also, the frogs 
and the salmon pursued swiftly after them, and they ate many Indians. 
Thus all the Indians were drowned but two, who escaped into the foot-hills. 
But the Great Man gave these two fertility and blessed them, so that the 
world was soon repeopled. From these two there sprung many tribes, even 
a mighty nation, and one man was chief over all this nation—a chief greatly 
known in the world, of large renown. ‘Then he went out on a knoll over- 
looking the wide waters, and he knew that they covered fertile plains once 
inhabited by his ancestors. Nine sleeps he lay on the knoll, turning over 
and over in his mind the thoughts of these great waters, and he strove to 
think how they came upon the land. Nine sleeps he lay without food, for 
he lived on his thoughts alone, and his mind was always thinking of this 
only: ‘How did this deep water cover the face of the world”? And at 
the end of nine sleeps he was changed. He was no more like himself before, 
for now no arrow could wound him. Though a thousand Indians should shoot 
at him, not one flint-pointed arrow would pierce his skin. He was like the 
Great Man in heaven, for no man could slay him forevermore. Then he 
spoke to the Great Man, and commanded him to let the water flow off from 
the plains which his ancestors had inhabited. The Great Man did this; he 
rent open the side of the mountain, and the water flowed away into the Big 
Water. 

The following legend is taken from Bean’s ‘History and Directory of 
Nevada County”: 

THE LION AND THE CAT. 


It was a long time ago. A California lion and his younger brother, 


THE LION AND THE WILD-CAT. 291 


the wild-cat, lived in a big wigwam together. The lion was strong and 
fleet of foot. He was more than a match for most of the animals he wanted 
to eat. But he could not cope with the grizzly, or the serpent that crawled 
on the earth. His young brother was wise. He had a wonderful power. 
From a magical ball of great beauty he derived an influence potent to 
destroy all the animals his older brother was afraid of.. They hunted 
together, the cat going before. One day—it was a long time ago—the two 
went out to hunt. ‘There is a bear”, said the lion. The cat, pointing to 
the bear, said, “Die”, and the bear fell dead. They next met a serpent, 
and he was killed in like manner. They skinned the snake and took along 
his skin for its magical power. A little farther on two large and very 
beautiful deer were found feeding together. ‘‘ Kill one of these for your- 
self”, said the boy brother to his man brother, “but catch me the other 
alive.” The lion gave chase, and at night he returned to his wigwam. 
“Did you bring me back one of the beautiful deer”? said the cat. “No”, 
said the lion, ‘it was too much work; I killed them both.” Then the cat 
was sorry, and did not love his brother. They were estranged. The cat 
would not go out to slay the bear and the snake any more, and the lion 
would not go out for fear of the bear and the snake. He thought he would 
use the magical ball of his brother, the cat, and learn to kill the bear and 
the snake himself. One day—it was a long time ago—the lion was playing 
with the ball, and, tossing it up, he saw it go up and up, and out of sight. 
It never came down. Then the deer scattered all over the earth and the 
hunting has been poor ever since. The cat was disconsolate for the loss 
of the magical ball. He left the wigwam to wander alone. He sorrowed 
for his loss and looked to find the ball again. It was along time ago. Big 
water run all around from “ Lankee” Jim to Humbug, and away up to the 
high mountains. The wild-cat went north. He climbed a tree by the water. 
He wished for the lost ball. By and by he saw a beautiful ball hanging, 
like a buckeye, on a limb. He picked it off. It was very pretty. He 
put it in the snake-skin to keep it so it would not get away. He went 
along the shore of the big water till he could see across it. ‘Two girls were 
on the other side cooking. The ball jumped out of the snake-skin and 
rolled over in the water. It went across the river. One of the girls came 


292. THE MAIDU. 


down to the stream to get some water in her basket, and saw the beautiful 
ball rolling and shining in the water. She tried to dip it up in her basket. 
But it would rollaway. She said, ‘“ Sister, come and help me catch this beau- 
tiful ball.” The sister came. They tried a long time, but finally caught it 
in the basket. It was bright and very pretty. They were afraid it would 
get away. One held it for a time, and then the other. They were very 
glad. At night they put it between them in the bed. They kept awake a 
long time and talked about their prize. But at last they fell asleep. They 
woke in the morning—the ball was gone—there was lying between them a 
full-grown young man. And that was the first man that ever came on the 
earth. This was a long time ago. 


CREATION AND FALL OF MAN. 


K6-do-yam-peh, the world-maker, and Hel’-lo-kai-eh, the devil, came 
from the east to We-lé-u-deh. Kodoyampeh said he would make a man, 
but Hellokaieh told him he could not do it, and dared him to attempt it. 
But Kodoyampeh repeated that he could do it. So he went out and got 
two smooth, yellow sticks (yo-ké-lon-cha), and laid them on the bed beside 
him at evening, and said they would turn into aman and woman during 
the night, but they would not by day. 

So the world-maker and the devil went to bed. Through the night 
the devil often waked up his companion and asked him if the two sticks 
had turned to a man and a woman yet. He made fun of him, and asked 
him if he felt them move about in the bed. But Kodoyampeh replied that 
he must not trouble him, or it would not happen. 

Thus the night passed away, and early in the morning Kodoyampeh 
felt two touches on his body. Looking up quick, he saw a man and a 
woman. He rose from his bed, and made them get up and go bathe them- 
selves and then come and eat. When Hellokaieh came in he claimed the 
woman as his sister and the man as his brother-in-law. Kodoyampeh suf- 
fered this for the time. 

Then the devil said to Kodoyampeh that if he would give him two 
sticks he would do the same thing, and create a man and a woman. 


Kodoyampeh did so, and the devil took the two sticks and laid them beside 


THE WORLD-MAKER AND THE DEVIL. 293 


him on his bed. Many times during the night he looked to see if a man 
had appeared yet, but saw nobody. At last, about daybreak, he fell asleep. 
Presently he was awakened by two lusty thumps in the ribs, when he 
jumped up quickly, laughing, and saw two women, one with two eyes 
and the other with only one. He asked each one in turn, “Are you a 
man”? But each replied, “No, Iam a woman ; we are two sisters.” 

Then the devil was sorely perplexed, because he could do nothing 
without a man. He asked Kodoyampeh why he had not succeeded, and 
Kodoyampeh said it was because he had laughed, whereas he had expressly 
charged him not to laugh. The devil answered that he could not help it 
when he got two such sharp digs in the ribs. He asked Kodoyampeh if he 
would not make a man for him, but he refused. Then he asked him at 
least to make him a two-eyed woman; but Kodoyampeh said he could not 
do it until they were dead. This, then, is the reason why one-eyed men 
and women are seen in the world to-day.’ 

After this Kodoyampeh sent on the earth the man whom he had 
created to gather food from the face of it. Now, before this all the game 
and all the fish, the grasshoppers, the birds of the air, and the insects of 
the earth had been tame, so that a man had only to reach forth his hand 
among them and take whatever he wished for his food. Also the soil had 
been prolific up to this time, yielding all products, acorns, manzanita ber- 
ries, pine-nuts, and many kinds of rich grass-seed for the sustenance of 
man. So when Kodoyampeh sent forth the man whom he had made he 
told him to take freely of all that he saw and desired—of the game and the 
fish and the birds and the nuts, seeds, and berries—for all these things he 
had created for him. One injunction only he laid upon him, and that was 
that he should bring home to his house whatever he wished to cook, and 
not kindle a fire in the woods. 

So the man-went out to catch game, but the devil saw him and told 
him to cook in the woods whatever he wished. And he did so. Therefore 
all the game and the fish, all the grasshoppers, the birds, and the insects, 
when they saw the smoke in the woods, became wild, as they are to-day. 
More than that, the ground was changed, so that the oaks yielded no more 
acorns, and the manzanita bushes no more berries, nor was there anything 


294 THE MAIDU. 


left for the food of man on the face of the earth, save only roots, clover, 
and earth-worms. These three things were all that men had to eat. 

Also Kodoyampeh changed the air so that it was no longer always the 
same the year round, but now there was frost, and rain, and fog, and wind, and 
heat, and drought, together with the pleasant days. Asa recompense he gave 
them fire to warm themselves, whereas before they had had only stones to 
press against their bodies. He established the seasons—Kum’-men-ni (the 
rain season); Yo’-ho-men-ni (the leaf season); I’-hi-lak-ki (the dry season); 
Mat’-men-ni (the falling-leaf season). He also instituted the sacred kw'-meh, 
the assembly-hall, and gave the Konkau songs to sing, but he did not yet 
give them any dances. Before this time they had had no diseases and no 
deaths, but after they cooked and ate in the woods they became subject to 
fever and pestilences, and many died. But Kodoyampeh told them that if 
they were good, at death they would go away to the spirit-land by the right- 
hand path (yim’-dim-bo), which is light ; but if they were bad they would go 
away by the left-hand path (dak’-kim-bo), which leads away into darkness. 


LEGEND OF OAN-KOI’-TU-PEH. 


An old man named Pi-u’-chun-nuh, long ago, lived at We-le’-u-deh 
(above Oroville near Cherokee Flat). In those days the Indians lived 
wholly on clover, roots, and earth-worms; there was ne game, no fish, 
no acorns, no nuts, no grasshoppers. Piuchunnuh went about everywhere, 
praying to hear a voice; he prayed to the woods, and to the rocks, and to 
the river. He prayed in the assembly-house, and listened if perchance he 
might hear a voice answering his prayer. But he heard nothing. He went 
to the oak and looked to see if it bore acorns, but it had only leaves; he 
went to the manzanita bush and looked for berries, but it had only leaves. 
He brought the leaves in the house and he prayed three days and nights ; 
but still no answer, no voice. 

Far away to the north, in the ice-land, there lived two old men, Hai’- 
kut-wo-to-peh (the great one’, and Woan’-no-mih (the death-giver). 
Piuchunnuh resolved to send for them. He sent a boy to see them, and 
the boy went like a humming-bird, and reached the ice-land in one day. 


These two old men lived in a house and they were asleep inside (it was in 


THE TWO OLD MEN OF THE ICE-LAND. 295 


the daytime), each in his own bed, placed on poles which reached across 
overhead—the attic of the wigwam. Their hair was so long that as they 
lay it reached down to the floor. The boy wentin. The old men awakened 
and asked him what he had come for. He told them he was sent by Piu- 
chunnuh to ask them to come to him. They asked him if he had no other 
errand. He said he had not. They knew all this before, but they asked 
the boy to see what he would answer. The boy offered to wait and show 
them the way, but they told him to go on back for they knew the way and 
would come alone. They told him they would be there that night; that 
they must wait until evening before starting, because they never traveled in 
the daytime and did not wish to be seen by anybody. 

So the boy started home, and as soon as he went out of the house the 
two old men got down out of their beds, and the noise of their alighting 
was like thunder. They shook out their long hair which reached to the 
earth, and put on their mystic garments, and prepared for their flight to the 
south. . 

But the boy sped on his homeward way like a humming-bird all day 
long, and at night he reached home. They asked him, “Did they let you 
in’? “Yes”, he said. ‘They were asleep in high beds placed on poles 
overhead, each in his own bed; and their hair reached to the ground. 
Their house was full of all kinds of food—acorns, pine-nuts, manzanita 
berries, grasshoppers, dried flesh and fish ; but there were no women and no 
cooking.” And he said further, “They will come to-night at midnight. 
When they come the assembly-house must be ready for them; the old men 
must be in it, and all must be silent anddark. There must be no light and 
no voice. If any light is made and any one beholds those two old men 
he shall die.” 

That night all the old Indians came together into the assembly-hall ; 
but some were on top of it looking and waiting for the two old men. A 
fire was made at one side of it, but when it burned low it was covered over 
with ashes lest it should give a light. 

That night the two old men left their home in the far north, in the ice- 
land. Their house was not like a house at all, but it was like a little low 
mountain. They came out of it and set their faces to the south, and they 


296 THE MAIDU. 


sped on their way like a humming-bird; and at midnight they reached the 
home of Piuchunnuh. They alighted on the assembly-house wherein the 
Indians were assembled; and, as they touched the top of it, it opened and 
parted asunder in every direction, so that those who were within beheld 
the blue heavens and the stars. They cried out, ‘Make room for us”, and 
they came down and stood in an open space before the fire. And when 
they lifted up their voices to speak the house was full of sweet sounds, like 
a tree full of singing blackbirds. The heart of Piuchunnuh was filled 
with joy. 

One of the old men had in his hand the sacred rattle (sho’-lo-yoh), from 
which all others since have been modeled—a stick whereon were tied a 
hundred cocoons, dry, and full of acorns and grass-seed. He said to them, 
“Always when you sing have this rattle with you, and let it be made after 
the pattern which I now show you. The spirit of sweet music is in this 
rattle, and when it is shaken your songs will sound better.” Always before 
this, when Piuchunnuh had prayed, he had held leaves in his hand and 
waved them. But the old men said, ‘‘The leaves are not good. Have this 
rattle with you when you pray for acorns, and you will get them; or when 
you pray for grasshoppers, and you will get them. The leaves will bring 
no fruit when you pray with them.” 

Now, it was Woannomih who uttered all these words; the other old 
man was not so eloquent, but he stood behind Woannomih and sometimes 
put a word in his mouth. Woannomih further said to Piuchunnuh, ‘ Here- 
tofore you have let all your boys grow up like a wild tree in the mountains ; 
you have taught them nothing; they have gone their own way. Henceforth 
you must bring every youth, at a proper age, into your sacred assembly- 
house, and cause him to be initiated into the ways and knowledge of man- 
hood. You shall teach him to worship me, and to observe the sacred dances 
which I shall ordain in my honor.” (Before this there had never been any 
dances among the Konkau, nothing but songs.) He further said, “Three 
nights we shall teach and instruct you. There must be no light and no 
voice in this house or you will die. Three nights you must be silent and 
listen. We need no light; we have light in us. You shall know us in 


your hearts; you need neither to see nor to touch us.” 


THE TEACHINGS OF WOANNOMIH. 297 


Thus for two nights they taught the Konkau, and the heart of Piu- 
chunnuh was full of joy continually so that he could not utter it. But on 
the third night, before the old Indians had come together, there crept into 
the assembly-house two wicked boys, whose hearts were black and full of 
mischief. Standing outside of the house they had overheard some of 
Woannomih’s words, and they said one to another, ‘Let us get in and take 
some pitch-pine and make a light in the night; then we can see these old 
men and see what they look like.” Thus they wickedly devised in their 
hearts and so did they. Secretly they crept into the house and carried 
with them some pitch-pine. 

In the night when Woannomih was talking these boys raked open the 
fire and threw on the pitch-pine, when suddenly the house was filled with 
a strong light, and the old men stood out plain in the sight of all. They 
had on their heads woven nets (b0-noang'-wi-ka) covered all over with bits 
of abalone-shell shining like the sun; they wore long mantles (ww’-shim- 
chi) of black eagle’s feathers reaching below the knees, with acorns around the 
edges; shell-spangled breech-cloths; tight leggings of buckskin; and low 
moccasins (sho’-loh) covered with red woodpecker’s scalps and pieces of 
abalone-shell. Their flesh was salmon in one place; in another, grasshop- 
per; in another, deer; in another, antelope, etc. They stood revealed 
in clear, bright colors, and they shone like fine obsidian. 

Near Piuchunnuh there was standing a harlequin or herald (pe'-i-peh) ; 
it was his office to stand on top of the assembly-house in the evening and pro- 
claim the approaching dance to the villagers. Also, when his chief made a 
speech, he stood behind him and repeated all his words to the people. 
When he saw the two boys making the light, he grasped them in his hands 
and flung them to the ground; but it was too late, the light flamed up in 
the house. Piuchunnuh covered his face with his hands, so as not to behold 
Woannomih, and he groaned aloud a groan of bitter despair. But Woanno- 
mih spoke quietly on a moment more: ‘“ Keep the sacred dance-house, as 
I have told you, while the world endures. Never neglect my rites and my 
honors. Keep the sacred rattle and the dances. Worship me in the night, 
and not in the daylight. In the daytime I will none of it. Then shall your 
hills be full of acorns and, nuts; your valleys shall yield plenty of grass- - 


298 THE MAIDU. 


seed and herbs; your rivers shall be full of salmon, and your hearts shall 
be rejoiced. Farewell.” 

Then he ceased speaking, and the two old men rose through the roof, 
and went up to the valley of heaven (hi-pi-ning’ koy-o-di'). Very soon the 
two boys who had kindled the fire were stricken with death; they lay still 
on the floor, and breathed no more. There was also a woman who had not 
restrained her curiosity, but had groped about the house, feeling with her 
hands, if perchance she might touch the two old men She also fell on the 
floor quickly and died. 

The people went out in the morning, and washed their bodies, and 
rejoiced. When the sun was up they took food and were glad. But at 
noon there fell fire out of the sun upon the village, and burned it up to the 
uttermost house, and all the villages of that land round about, and all the 
men, women, and children, save Piuchunnuh alone. He escaped because he 
covered his face with his hands when the fire was kindled by the two boys, 
but he was dreadfully burned, almost unto death. 

Now, long before all these things happened, there lived at Ush’-tu- 
ped-di (near Chico) a tribe of Indians whose chief was Ki-u-nad’-dis-si. 
But Hai’-kut-wo-to-peh, one of the two old men of the north, came down 
and gambled with him. They had four short pieces of bone, two plain and 
two marked. They rolled them up in little balls of dry grass; then one of 
the players held up one of them in each hand, and the other held up his. 
If he matched them, he counted two; if he failed to match them, the other 
counted one. There were sixteen bits of wood as counters, and when one 
got the sixteen he was winner. Haikutwotopeh used a trick; his arms were 
hollow, and there was a hole through his body, so that he could slip his 
pieces across from one hand to the other and win every time. Kiunaddissi 
wished to bet bows, arrows, shell-money, ete., as usual; but Haikutwoto- 
peh would not bet anything but men and women. So he won Kiunaddissi’s 
whole tribe from him, and carried them away to the north, to the ice-land. 
There remained only Kiunaddissi, his daughter, and an old woman. 

So Piuchunnuh went down to Ushtupeddi, and abode there, because 


they spoke the same language as himself. He taught them all the things 


BIRTH OF OANKOITUPEH. 299 


which Woannomih had told him, and they observed them, and had plenty 
of acorns and fish to eat, and were happy. 

One day, as the sun was setting, Kiunaddissi’s daughter went out and 
saw a beautiful red cloud, the most lovely cloud ever seen, resting like a 
bar along the horizon, stretching southward. She cried out to her father, 
“Q, father, come and see this beautiful cloud!” He did so. When they 
went back into the house they heard, right in their ears, it seemed to them, 
the sweetest music man ever heard. It continued all the time without. stop- 
ping, and none of them could tell what caused it. 

Next day the daughter took a basket and went out into the plain to 
gather clover to eat. While picking the clover she found a very pretty 
arrow, trimmed with yellow-hammer’s feathers. After gazing at it awhile 
in wonder, she turned to look at her basket, and there beside it stood a man 
who was called Yang-wi'-a-kan-ih (the Red Cloud), who was none other 
than the cloud she had seen the day before. He was so bright and 
resplendent to look upon that she was abashed; she modestly hung down 
her head and uttered not a word. But he said to her, ‘I am not a stranger. 
You saw me last night; you see me every night when the sun is setting. 
I love you; you love me; look at me; be not afraid.” Then she said, 
“Tf you love me, take and eat this basket of grass-seed pinole” He 
touched the basket, and in an instant all the pinole vanished in the air, 
going no man knows whither. Thereupon the girl fell away in a swoon, 
and lay a considerable time there upon the ground. But when the man 
returned to her, behold she had given birth toa son. And the girl was 
abashed, and would not look in his face, but she was full of great joy 
because of her new-born son. And Yangwiakanuh was glad when he looked 
at the babe, and he said to her: ‘‘ You love me now; that is my boy, but 
he is not of this world. You were born in Ushtupeddi; your father was 
born in Ushtupeddi. I know all that, but this, my sen, is not of this world.” 
Then he placed the babe in her basket, and with him he put in also all weap- 
ons which are used by Indians—bows, arrows, spears, slings—but no man 
saw it. And he said to the mother again: ‘In less than five days he shall 
come forth from the basket. He shall be greater than all men; he shall 
have power over all, and not fear any that lives. Therefore shall his name 


300 THE MAIDU. 


be Oan-koi’-tu-peh (the Invincible). Whenever you see him, think of me. 
This boy has no life apart from me; he is myself.” 

Then his mother took this basket, in which the babe lay, and started 
to go to her father’s house, but when she had gone a little way she turned 
to look back, and behold Yangwiakanuh was gone out of sight, and no man 
ever saw him more. 

She took her babe home, and secretly went into the assembly-house, 
and hid him in the basket behind the great basket of acorns. But the 
child’s heart was quick with life, and the beating of it was like the ticking 
of a bug on the wall. When Kiunaddissi, the child’s grandfather, heard 
the noise, he said to his daughter, “‘ What noise is that? I never heard 
such a noise as that before.” At that the girl was greatly ashamed, but 
she held her peace. 

On the fourth night Kiunaddissi made a sacred dance in the assembly- 
house, and there was a hot fire of willow-wood. <A coal snapped out from 
it, and fell upon the basket in which was hidden the young child. It burned 
through the basket, and the child came forth a man full grown, and came 
down and stood upon the floor. He knew his grandfather, and called him 
by name. But the old man was overcome with astonishment. He ran and 
called to his daughter, saying, ‘‘Come to me quick; there is a stranger 
here; he calls me grandfather, but I know nothing of him.” His mother 
came in all haste, weeping, moaning, and wringing her hands, because she 
knew the five days were not expired, and she feared evil would befall her 
child. When the lad spoke to the old man again, he replied, “ You are 
not my grandson. My daughter has no husband.” 

But when the mother entered, she cried out, ‘My son! my son!” 
She led him and seated him on a clean board, washed his face and hands, 
and her heart was full of joy. He sat there ; he looked all around ; he knew 
all things beforehand. He took note of all the deadly snakes, the deadly 
beasts, the diseases, the fatal quagmires wherein men sank and perished, 
and he said to them that all the men who had perished by these means in 
other times had gone to the land of good spirits. He asked his grandfather 
what meant all the round pits about them. He told him that once a great 


people had lived there, but their chief had gambled them all away in cap- 


THE EXPLOITS OF THE HERO. 301 


tivity, and these pits were the places where their houses had stood. He told 
him also the story of Piuchunnuh and his people. Oankoitupeh knew all this 
before, but he asked, to hear what they would reply. He wanted to know 
the way in which this gambling was done, and his grandfather showed him. 
He wished to try his luck with Haikutwotopeh, but they earnestly warned 
him against it, and begged him with tears not to do it. But he said, “I fear 
no man. I am greater than all.” He wanted to show them the trick by 
which Haikutwotopeh had won all the tribe, but they besought him not to 
attempt it. But his mother did not, for she knew in her heart that he could 
not die, because his father had said it. 

There was an old she-devil, as tall as a great pine in the mountains, 
who could at pleasure assume the form of man or woman. She wanted to 
kill Oankoitupeh. She could, when she pleased, look young and beautiful 
as a speckled fawn. She called to him, ‘“Oankoitupeh! Oankoitupeh !” 
and lured him to the forest, though his grandfather earnestly begged him 
not to follow her. But he went with all his war-weapons (which have been 
models to the Konkau ever since), and met the old she-devil. He touched 
her, and she fell to the earth before him. She said to him, “ Poor child! 
you were born with a crooked back. I saw you; nobody helped you; 
you were born without a father. But I can straighten your back if you will 
let me.” 

There was, in the foothills near Chico, a straight, smooth rock, just 
the length of a man, which had a hole in the middle of it, made by pound- 
ing acorns in it, This rock can be seen here to this day. She led him to 
it, and told him to lay off his bow and arrows, his sling, spear, belt, and 
feathers. He did so. Then be went a little aside, knelt down by a rock, 
and prayed; and he listened for the great voice of Nature to tell him what 
to do. The voice told him that she meant to kill him, but that he must do 
as she bade him, and have an eye in his back to put him on his guard. 
He came back, and lay down on the rock face upward; but the old hag 
told him he must lie down back upward. This he did, and then she came 
and stood over him, and lifted a stone far up almost to the sky, and brought 
it down as if to crush him with one tremendous blow. He did not wince. 
A second time she lifted the great stone into the sky, but again he did not 


302 THE MAIDU. 


wince when she brought it down. <A third time she brought it down in 
earnest, but just before it reached him he turned quickly on his side, and 
the mighty stone, descending, smote on the rock close beside him with the 
noise of thunder, and splintered it into a thousand pieces. The hag was 
stricken with amazement and fear; she fell prone upon the earth. Oankoi- 
tupeh, drawing his knife of flint, with one plunge cut out her heart and 
lungs, and taking them on his spear carried them home and gave them to 
his grandfather ; but the old hag he burned. 

There was a large and fierce black eagle in that country which had 
killed many Indians in former times. Oankoitupeh wished to go and kill 
it, but his grandfather begged him with tears not to attempt it. But again 
he prayed and listened for the great voice of Nature to tell him what to do. 
Before that they had sought to snare the eagle with a net, but he always 
broke it and destroyed many Indians. Now Oankoitupeh prepared a trap, 
with which he caught him as he issued from the hole in the tree where he 
lived, and so he killed him. Then he ripped out his heart and lungs and 
carried them to his grandfather; but the body he burned, and out of the 
ashes there arose the woodpecker as we see it to-day. 

These two exploits of Oankoitupeh were received by his friends with 
unbounded joy; each time, as he returned home after it, he was welcomed 
with a dance and with songs of triumph. 

He was now ready to go on his great mission to the north, to expose 
the trick of Haikutwotopeh, and recover his grandfather's lost tribe from 
bondage. All four of his friends wished to go with him, but he said they 
could not go with him unless they first died. So they died, three of them, 
and they set out together with him, leaving the old woman behind. They 
traveled far over the earth, then waded on the bottom underneath the great 
and deep sea, then across the ice to the home of Haikutwotopeh. Haikut- 
wotopeh knew that he was come, and felt in his heart that he was greater 
than himself. He said to Oankoitupeh, ‘I felt in my heart that you had 
come. Perhaps you are greater than I.” But Oankoitupeh said, “No; I 
have done nothing great.” Kiunaddissi said, “ You won all my tribe by 


gambling, and all your land is full of people.” Haikutwotopeh answered, 


WAGERING TRIBES ON A GAME. 303 


“You may gamble and win them back if you can. You are free to do 
that, but you cannot carry them away by force or fraud.” 

So they sat down together in the assembly-house, Oankoitupeh and 
Haikutwotopeh, to gamble for the lost tribe. First, Oankoitupeh staked 
his grandfather and Piuchunnuh against the tribe. They played a quick 
game, and Oankoitupeh lost. Then he had only his mother left, and he 
staked her. Oankoitupeh lost one counter after another, until all the six- 
teen were gone but one. The fate of his mother and of her tribe hung on 
that one counter. Haikutwotopeh became bold; he played recklessly. At 
this moment Oankoitupeh asserted his secret power. He stopped the hole 
through his opponent’s arm and body, and opened one in his own. He 
now won back piece after piece; he gained the whole sixteen. The game 
was won; his mother was saved, and the whole tribe redeemed. They 
came over to their rescuer with shouts of great joy; they were as numer- 
ous as the trees of the thick forest. 

So they came out of the icy assembly-house, and the friends of Oan- 
koitupeh rejoiced over his splendid victory. Then Oankoitupeh proposed 
a second game, and offered to bet his tribe against Haikutwotopeh’s own 
tribe. He said to him, ‘ You gambled with my grandfather in other days, 
and won his whole tribe. You ought to have been satisfied to bet bows, 
arrows, money, etc., but you would bet only men and women. You might 
as well have bet the earth itself, the rivers, the mountains, the rocks; only 
you could not have carried these away if you had won them. I will not 
gamble with you for your lands and your rivers, but only for your people.” 

They sat down in the assembly-house again and played, and Oankoi- 
tupeh won. Even before the game was ended, the tribe of Haikutwotopeh 
were. eager to go over to Oankoitupeh, but he said to them, ‘No; you 
must wait; my people did not wish to come over before they were won”. — 

Then they all set out together for the far distant Ushtupeddi. But 
long before they arrived, the old woman who was left behind knew that 
Oankoitupeh was alive and had gained the victory. There was a quail’s- 
head plume in her house, and she saw it waver and flutter; also, when she 
went out-doors, she saw the grass and flowers in a gentle tremor. If he 


304 THE MAIDU. 


had been dead or beaten in the game, all these things would have been 
lifeless. 

When they arrived at Ushtupeddi there was great rejoicing among the 
long-lost tribe over their restoration. Oankoitupeh was then surely known 
as the son of the Red Cloud, and he was held in great honor. Every tribe 
was restored to its old original place, and every village to its own place on 
the face of the earth, and there was no confusion. Every valley received 
back its own proper inhabitants, as was ordained at the first by Ko’-do- 
yam-peh (the World-Maker), who was also called Woan’-no-mih. 

Oankoitupeh now assembled all the people together in a great convo- 
cation, and pointed out to them Piuchunnuh and Kiunaddissi as examples 
for their perpetual imitation or avoidance. He related to them the sad his- 
tory of both these two men’s tribes, and showed them how disobedience to 
the commands of Woannomih had brought ruin and death upon them. He 
rehearsed to them their history in the dreary ice-land, and pointed out the 
beautiful contrasts of their own land, to which they were now happily 
restored. He adjured them’to remember the precepts of the religion which 
they were now to receive from Woannomih through the lips of these two 
old chiefs and himself. Let them never return to the brutish worship of 
their ancestors, who prayed to the rocks, the rivers, and the hills; but let 
them rather pray to Woannomih. He told them never to forget or neglect 
the assembly-hall, the house of religion and of the sacred song and dance ; 
they should never suffer any village to be without one while the world 
endures. If they continued faithful in the worship of Woannomih, and at 
any time their oak trees did not yield acorns, or their rivers did not afford 
them salmon, and their prophets prayed to him, they should receive abun- 
dance. : . 

He said it would be allowed to them to have their pleasures as before; 
to have all kinds of songs and dances—dances of war and of friendship, 
scalp dances aitd acorn dances; to indulge in foot races and in trials of 
skill with the bow and arrow and the sling, and all kinds of plays with the 
ball and racket, with gambling and betting, ete. But in betting they must 
het only such articles as were counted property, and must never more wager 


inen and women, as their foolish ancestors did, thereby losing their tribe. 


Figure 26.—Mai’-du Girl, with ornaments. (See page 339.) 


“Tha 


VARIOUS PRECEPTS—THE ORDER OF, MANHOOD. 305 


Let the man be accursed who should ever bet his father or mother or any of 
his tribe in a game of chance. 

He told them also that they must no longer burn their dead, but bury 
them in the earth. Last of all, he appointed unto them four great dances 
or festivals, to be held once a year as long as the world endures, namely 
these: Hok’-tom-we-dah (the open-air festival), in the spring; I’-lak-kum- 
we-dah (the dry-season festival), about the first of July; Ush’-ti-moh (the 
burning to the dead), about the first of September; and Yak’-kai-we-dah 
(the winter festival), about the last of December. 

When Oankoitupeh had made an end of speaking to his people, he 
disappeared from before their eyes, roseupward toward the valley of heaven, 
and was seen no more on earth in human form. But when his people cried 
out and wailed in bitterness of heart, and ran after him, wringing their 
hands, to comfort them he appeared once more in the form of a great and 
splendid rainbow, spanning the earth from side to side. He lingered before 
them a moment in this form, then faded away in the skies. 


In accordance with the injunctions in the above legend, the Konkau 
established and have maintained to this day a secret society which is called 
Ku’-meh (literally the ‘ assembly-house” or ‘‘dance-house”, though it may 
be rendered the “Order of Manhood”). Boys are initiated into it at the 
age of about twelve, or, in case of sober, thoughtful boys, a year or two 
younger. Not all youths are taken into membership, although the older 
members are good propagandists, and use strenuous exertions to bring in 
the youngsters of their acquaintance. They tell them that if they do not 
join they will be devoured by wild beasts, or fall over precipices, or be 
drowned, and their spirits will go the left-hand path into darkness. Nothing 
is revealed to them beforehand, and boys are often reluctant to join, having 
heard from outsiders fearful stories of the doings inside. 

There is no grip or password for admission into the sacred house. 
When a member approaches he simply says to the doorkeeper, ‘.Ni-hat 
ye'-pom-mi ku'-meh” (1 belong to the order). The services are called wa- 
tai’-i-teh. When a neophyte is initiated, after the services are over the old 
members in turn place their right hands on his left shoulder. A new name, 


his virile name, which is generally that of his father or some other near 
20 TC 


306 THE MAIDU. 


relative, is then added to his baby-name. For ten days following the ini- 
tiation he must refrain from all flesh meat, and eat nothing but acorn-por- 
ridge. : 

As a special favor the Konkau on Round Valley Reservation per- 
mitted a few of us to witness (or rather hear) one of their secret meetings, 
for everything is shrouded in profound darkness. When we entered the 
lodge of Tiim’-yan-neh (Captain George)—they had no assembly-house— 
they requested us to extinguish our lanterns. There was a feeble fire in 
the middle of the house, but before anything was done one of the sextons 
covered it all up, and several times during the exercises, when the smallest 
possible spark of fire became visible through the ashes, we would see some- 
thing creep stealthily over it and it would wink out. 

There was a silence of some minutes in the impenetrable darkness, then 
the sacred rattle (described in the above legend) began a low, ominous quiv- 
ering close to the ground, in which there was sufficient suggestion of a rattle- 
snake to make one feel chilly about the scalp. Presently one of the four 
performers, apparently lying on his belly and holding his mouth close to 
the ground, began to give forth a series of blubbering, gurgling sounds and 
nasal whining, with frequent intermissions, growing shorter all the while as 
the tone of his voice rose. At the same time the rattle rose up slowly, gain- 
ing a little in force, until finally it shot wp all at once, and seemed to dart 
about the top of the room with amazing rapidity, giving forth terrific rattles 
and low, buzzing quavers, now and then bringing up against the post with 
a thud of the holder’s fist. 

One of the performers now begins to utter petitions with a rapid mum- 
bling, to which another responds simply heh! (yes), or with a few words, 
or by repeating the petition. This strange fanfaronade goes on for several 
minutes, then all of the four performers strike up a verse of the sacred songs 
(given below), which they repeat six or eight times, accompanied by all in 
the house, ina low voice; then there is a sharp sh! quickly followed by a 
“tioer”, This is done four or five times; then another verse of the song 
is taken up. When they have sung for about half or three-quarters of an 
hour without cessasion the rattle grows fast and furious, the performer’s fist 


goes tunk, tunk, tunk on the post with great violence, the singers’ voices 


SACRED PERFORMANCES IN THE ASSEMBLY-HOUSE. 307 


sink into a long-drawn, dying wail; then all at once comes a sharp sh/ and 
a tremendous “tiger”. The rattle drops to the ground and seems to hover 
close over it, darting in every direction, and only two of the performers are 
heard, groveling on the ground and muttering petitions and responses, until 
finally the rattle dies slowly out, the voices hush, and all is over. The fire 
is quickly raked open, straw and splinters are thrown on it, a blaze springs 
up, laughing and talking begin again, and cigarettes are lighted. 

The Indians seize this breathing time to interpret to us the songs, and 
to explain that the petitions were for the blessings of Woannomih on their 
tribe, and the petitions last heard were for blessings on the fire about to be 
uncovered. After smoking and chatting a few minutes they cover up the 
fire again, and the programme above given is repeated; but the second 
time we find it monotonous and wearisome. The reader will understand, if 
he knows anything about Indian habits, that there was a great deal intro- 
duced into this performance which no man can describe or imitate—unut- 
terable groans, hissings, mutterings, and repetitions, with which the savage 
so delights to envelop his sacred exercises. 


SACRED SONGS OF THE KONKAU. 
RED CLOUD’S SONG. 
{Heard by the mother of Oan-koi’-tu-peb.| 


Yang-wi’-a-kan-u mai’-dum-ni. 

IT am the Red Cloud. ; 
Hi-pi-ning’ koi-o-di’ nilx bai’-shum yan/-u-nom mai’-dum-ni, 
My father formed me out of the sky. 

Lu’-lal yan/-dib oi/-yil nai. 

I sing [among] the mountain flowers. 

Yi/-wi yan‘-dib oi/-yil nai. 

I sing [among] the flowering chamize of the mountains, 
Wek'-wék yan/-dib ci/-yib nai. 

Ising in the mountains [like] the wél!-wek. 

Wek'-wék o/-di so’-lin nai. 

Ising [among] the rocks [like] the wék/-weél. 

Lai‘-dam yan/-dih we/-we nai. 

In the morning I ery in the mountains. 

Lai’-dam bo w’-ye nai. 

In the morning I walk the path. 

Lai’-dam liil’-luh we’-we nai. 

I cry [to] the morning stars. 


OAN-KOI'-TU-PEH’S SONG. 


Yu-dik-no’ hel-ai-no’, na/-kum yo’-wo, ha’-le ni, 
I go to the north. I will win all, I begin [to gamble]. 


308 THE MAIDU, 


Yo!-wo, yo’-wun nim, yun’ ni-ni. 

I will win, I will win, I will win. 

Dim/’-lan-po di kiil/-leng wo/-man-di. 

The women weep in the shadows [of the assembly-hall]. 

Lai’-dam lil’-lim win nai/-nai ku/-lem ni. 

I twinkle [like] the morning star, my father (i.¢., 1am vanishing in the sky). 
Hi-pi-ning’ koi-o-di’, ko-wi/-cho-nung koi-o-di’. 

The valley of heaven, I approach the valley [of heaven]. 

Hi-pi-ning’ koi-o-di’ ye’-wo nai. 

[Now] I run up the valley of heaven. 

Hi-pi-ning’ koi-o-di’, nik’-ki koi-o-di’. 

The valley of heaven, mine [is] the valley [of heaven]. 

Hi-pi-ning’ koi-o-di’ Jel/-ang-ku-ku wub’-wub toan nai. 

I strike the heaven-reaching, sounding string, (literal, wuh-wuh-string). 


THE ACORN SONG. 


Hu’-tim yo’-kim koi-o-di’. 

The acorns come down from heaven. 

Wi-hi yan’-ning koi-o-di’, 

I plant the short acorns in the valley. 

Lo/-whi yan/-ning koi-o-di’. 

I plant the long acorns in the valley. 

Yo-ho’ nai-ni’, hal-u/-dom yo nai, yo-ho/ nai-nim’. 
I sprout, I, the black-oak acorn, sprout, I sprout. 


P1-U'-CHUN-NUH’S SONG. 


We-le’-u-deh Pi-u/-chun-nuh nai/-i-ni, 
I, Pi-u’-chun-nuh, am in We-le’-u-deh. 
Wi’-no mai’-keh we’-we nai. : 
Icry everywhere, like the boys (i.¢., the young choristers). 
We-le-leh’ tiim-bo’. 
Foggy is the path to We-le’-u-deh. 
Win’-na, win/-na koi-o-di’. 
Bright, bright is the valley. 
Lu’-yeh, lu’-yem yan/-dib. ; 
All, all [are in] the assembly-hall. 
Pal’-a-kum bo u/-ye nai. 
I walk the red-feather path. 
Pok’-alanam bo u/-ye nai. 
I walk the white-feather path. 
Ko/-i me’-lu me/-lu nai. 
[Like] the white goose I sing, I sing. 
Yu/-yem yan’-dili yu/-yem nai. 
I put out all from the assembly-hall. 
Tai-a-man -ing ya-ma-na’ loi’-e-mo-to nai/-i-nih. 
I throw together the mountains and the west mountains (i, e., the Sierra Nevada and the 
Coast Range). 
KI-U-NAD/-DIS-SI’S SONG. 
Yo-in’ niu-nim! yo-in’ nin-nim’. 
I am the only one, the only one [left]. 
Wa/-pum dat/-pan ka/-no-mai, si/-wing ku/-no ka/-no-mai, en/-ak wi’-wung ka’-no-mai. 
An old man, I carry the gambling-board; an old man, I sing the gambling song. 
Wai’-i pen’-noam so-loap/-kum. 


SONGS AND THEIR INTERPRETATION. 309 


The roots I eat of the valley. 

Su/-i-bang kut-dul-lul’. 

The pepper-ball is round. 

Mo’-mih til-lak’ til-lak’-keh. 

The water trickles, trickles. 

Ta-a/-ti-ti yin-no-di’ ti/-is bum/-bum. 

The water-leaves grow along the river bank. 
Wi-li-pesh-o-yeh’ nan/-nih, bak-wi-lai/-lai. 

T rub the hands, I wiggle the tail (i.¢., 1 am gambling, from the motions made). 
Yo’-mih mai’-i-ni, yo’-mil mi’-mi-teh. 

Iam a doctor, I am a doctor. 


HAI/-KUT-WO-TO-PEH’S SONG. 
{Sung when Oan-koi/-tu-peh approached. J 


Yu-dik-noam/ bo u’-ye ni? 
Do you come from the north? (lit., the path to the north). 
Ko-mo-wim’ bo u’-ye ni? 

Do you come from the east ? 
Tai bo u’-ye ni? 

Do you come from the west? 
Ka/-nai bo u’-ye ni? 

Do you come from the south? 
Hi-pi-ning’ bo-o-di’ u/-ye-ni? 
Do you come from above ? 
Ko'-do ka’-na-neh u/-ye ni? 
Do you come from below ? 


In the acorn song, as above given, it will be observed that it appears 
to be spoken by two different persons. The first three verses are attributed 
by some Indians to Oankoitupeh, and by others to the Red Cloud. The 
latter would seem to be more poetically correct. Then the last line is 
evidently spoken by the acorn personified. I have grouped both these 
together, and called it all the acorn song, but the Indians sing them some- 
what confusedly, as indeed they do the other songs more or less. It required 
a great deal of patient labor to construct order out of their chaos; and even 
now I am not always positive, for some Indians will attribute a given verse 
to one of the personages and others to another. Besides that, the interpre- 
tation is sometimes a little uncertain, principally, I think, for the reason 
that a number of the words either belong to an occult, priestly language, or 
are so antiquated that the modern Indians, in the absence of most of their 
old men and prophets, are unable to agree absolutely upon their meaning. 
T have tabulated below all the archaic forms occurring in these songs, the 
meaning of which the Indians were agreed upon. 


310 


THE MAIDU. 


MODERN. ARCHAIC. 

Sing. so’-lin. oi’-yih, me’-lu. 
Flowering chamize. | hi’-bi. yi'-wi. 
[verywhere. i’-bi-deh. wi -no. 
Bright. yo -nak-muk-ka. win’-na. 
Level. muh’-pi-teh. yo’-nah. 
North. no’-to yu-dik-no’. 

| Kast. ko’-mo ko-mo-wim’. 
Path. bo. bo-o-di’. 
Throw. hoal’-yeh. loi’-e. 
Together. wik’-koh. mo’-to. 
All. lak’-o. lu’-yeh. 
Grow. hii’-no. bum’-bum. 
if ni’-hai. nai. 


The reader has doubtless observed the great number of forms for the 
pronoun of the first person—nai, mai'-dum-ni, nim, ni'-ni, nai-nim’, nai-nw’, 
nan'-nih, mai'-i-ni, mi’-mi-teh. 

The white goose is sacred among the Konkau; they call it “God's 
bird”. Its name ko’-i is formed from its ery kauh! They and other tribes 
of the Maidu (especially about Yuba City) make beautiful robes of its 
down. 

The Indians use the same word, yandih, in the song, to denote ‘‘assembly- 
house” and ‘“‘mountain”; it is abbreviated from ya’-man-deh. 

In the same assembly-hall where these sacred rites are observed they 
sometimes have comic entertainments which correspond to the acrobatic 
part of our circuses. It is necessary to state, however, that they are inferior 
even as purely muscular performances to the corresponding displays of civil- 
ization. Among other things the Indians themselves admit that they never 
witnessed or conceived of either a handspring or a somersault before they 
became acquainted with the Americans; and that the gymnastic feats which 
they see in our circuses surpass anything ever compassed by their own 
athletes. 

The performer in those shows is called pé-i-peh, which is also the title 


COMIC ENTERTAINMENTS. 311 


of the prompter or repeater to the chief. He is more properly a clown than 
a tumbler or an athlete. One of his most ‘‘taking” performances is to pre- 
tend that a bear has crawled under the hollow slab which is used for a drum, 
whereupon he fastens him in, and seizing something which is supposed to 
represent his tail he twists it until Bruin roars lustily. Then he binds 
up straws and splinters into a bundle about as large as one’s little finger, 
and with prodigious effort, grunting and staggering, he lifts it on his back, 
and tries to carry it, but falls sprawling all along on his belly, crushed to 
the earth by his enormous burden. Next, he offers somebody an (empty) 
basket of soup, pretending that it is very, very heavy. He smells it and 
smacks his mouth over it, and makes motions as if taking swallows of it 
and licking his lips. Then when the receiver takes it and places it to his 
lips he raises it up so far in the effort to get some soup out of it that he fails 
over backward. Now, perhaps, he mounts the roof of the house with a 
fish-gig in his hand, and after many false starts and absurd flourishes he 
thrusts his spear into a fish prepared for the purpose, driving it in with a 
comically surperfluous force all the way through from its snout to the utter- 
most tip of its tail, and perhaps a yard beyond. The fish flounces about to 
such a degree that he requires the assistance of eight or ten men to land 
him, and these all tug frantically at the spear, and finally they get their 
lees tangled up and fall in a heap together. Another performance they have 
which is more properly acrobatic than those previously described. The 
clown (sometimes two), showily and fantastically arrayed in feathers and 
paint, climbs a pole and hangs head downward from a cross-bar and sings, 
while a company dance underneath. Four men stand close together and 
join hands; then four others climb up on their shoulders, standing up, and 
four more on top of these; then those underneath walk about, and the 
twelve join in singing. 

All this tumbling and tomfoolery goes under the general name of 
kuk’-kun, and “brings down the house” with irrepressible laughter, for the 
simple savages are very easily amused. 

Another feat, called yan'-i-nih, is executed in the following manner: 
Three or more men stand in a ring, and by bending their legs they hook 
them together in such a manner that each of them stands on one foot. In 


312 "THE MAIDU. 


~_ 


this attitude they hop around the house, singing and making grimaces, and 
generally end by falling down in a heap. There is still another resource 
which these aboriginal merry-andrews draw upon, and that is to call nick- 
names. ‘Thus Captain George was called by the name O-ku-dik-noam (he 
who prays to the rocks). They generally bring into these nicknames some 
humorous allusion to an idiosynerasy, which produces much merriment. 
These performers are not professionals, and no stated admission-fee is 
charged, but the audience are expected to give them presents—shell-money, 


painted arrows, ear-ornaments, etc. 


CHAPTER XXXII. 
THE NI-SHI-NAM. 


Several pioneers, including General Bidwell, classify as one nation all 
the Indians from Big Chico Creek to American River or the Cosumnes. 
They were chiefly acquainted with the tribes on the plains, and so far as 
these are concerned I do not object to the classification; but I prefer to 
group together all the mountain Indians from Bear River to the Cosumnes 
as a separate nation for several reasons: 

1. Difference in the names used by the Indians. North of Bear River 
it is mai’-du, mai’-deh; south, it is né-shi-nam, md-na, mai'-dek. All these 
words denote simply ‘“‘men” or “Indians”, though nishinam seems to mean 
“our people”, from ni-sham, a dialectic form for “we”. 

2. The criterion of the numerals is not infallible, though it is a toler- 
ably correct guide in determining linguistic affinities. In a language 
abounding in dialects the numerals sometimes are more subject to change 
than any other words in equally common use; sometimes less. I give 
below a table of numerals, both Maidu and Nishinam, taken in the follow- 
ing places respectively: the first column in Concow Valley, the second at 
Chico, the third at Auburn, the fourth at Latrobe. 


! 

KONKAU. YUBA. NISHINAM. WAPUMNI. 
One. | wuk’-teh. wuk’-teh. | wut’-teh. wit -ti. 
Two. | pe’-nim. pa -nem. | pen’. pen’. 
Three. | sha’-pwi. sha’-pwi. | sa/-pwi. sa’-pwi. 
Four. | ch’u’-yeh. chu’-yeh. | chu’-i. chu’-1. 
Five. | ma-cha‘neh. ma-cha’-nem. | mauk. | ma’-wek. 
Six. sai’ -so-ko. shai’-cho-ko. | tim’-bo. | tum’-bo. 
Seven. | pen-nem’-bo. pa-nem-boh. | top’-wi. | pe’-nem-boh. 
Hight. | s’w-ye-so-ko. ma’-hi-cho-ko. | pent’-swi. | pen’-chu-i. 
Nine. | ch’e’-nem-a-cho-ko. | he’-wal-. | pel’-loh. chu’-1m-boh. 
Ten. | ma’-cho-ko. ma’-cho-ko. | ma’-chum. | ma’-chum. 


2 | 


213 


314 THE NISHINAM, 


3. South of Bear River, the tribes are designated almost entirely by 
the points of the compass, while north of it they have fixed names. 

4, The customs of the Nishinam are different from those of the Maidu 
in important respects, and especially in that very few of the former observe 
the great annual dance for the dead. 

As to language, the Maidu shades away so gradually into the Nishinam 
that it is extremely difficult to draw the line anywhere. But it must be 
drawn somewhere, because a vocabulary taken down on Feather River will 
lose three-fourths of its words before it reaches the Cosumnes. Even a 
vocabulary taken on Bear River will lose half or more of its words in 
going to the Cosumnes, which denotes, as is the case, that the Nishinam 
language varies greatly within itself. It is probably less homogeneous and 
more thronged with dialects than any other tongue in California. Let an 
Indian go even from Georgetown to American Flat, or from Bear River to 
Auburn, and, with the exception of the numerals, he may not at first under- 
stand above one word in four or five or six. But with this small stock in 
common, a great many others nearly the same and recognizable after being 
spoken a few times, and the same laws of grammar to guide them, they 
pick up each others’ dialects with amazing rapidity. It is these wide varia- 
tions which have caused some pioneers to believe that there is one tongue 
spoken on the plains around Sacramento and another in the mountains; 
whereas they are as nearly identical as the mountain dialects are. 

So long as the numerals remain the same, or nearly the same, I count 
it one language, and so'long as this is the case the Indians generally learn 
each others’ languages; but when the numerals change utterly they often 
find it easier to speak English together than to acquire another tongue. 

As to the southern boundary of the Nishinam there is no doubt, for 
at the Cosumnes the language changes abruptly and totally. As to the 
northern, the Yuba Miver villages could be classed indifferently with the 
Nishinam or the Maidu. 

Like all others, the Nishinam name every camp, spring, flat, prominent 
hill, river, ete., but they very seldom use the name of a camp or village, as 
others do, to denote the inhabitants of it. Whatever Indians live east of 
them they call easterners, and if there is a rancheria a little farther east, 


Figure 27.—Captain Jobn, a Ni’-shi-nam Chief. 


nem ee 


; ues ee eaten *s, ee 

- o Nimo Tar ie t iicoe Tie el 7 
aq ine : 7 o. 

«a ; wt ade (7 ye ow ie et) et Ala, eit Hey 

f 7 mtu es 4, aA 6 ae Pa ane oe, ‘hale Re 
- Dene! A Canta es MU er mar oii 

mds ® ie r= iy a el 
s 
/ 


NAMES OF TRIBES AND PERSONS. BED 


they vary the form. Thus they use No’-to, No-to-nan’, and No-toang’-kau 
which may be rendered “easters”, “easterns”, and “easterners”. So con- 
tracted are their journeyings and their knowledge that they do not need 
a complicate@ system of names. If there are any people living twenty 
miles away they are not aware of their existence. In consequence of this 
it was almost impossible for me to learn any fixed names of tribes. There 
are the Pu-su’-na, at the mouth of American River, north side; the Kwo- 
to’-a, at Placerville; the Ko-lo’-ma, at Coloma; and the Wa-pum’-ni, near 
Latrobe. Indeed, I doubt if there is any considerable number of tribal 
names, for they are such a nomadic nation (within small limits) that they 
exist in a continual chaos. ‘They move their camps so often that they have 
not even names for them, properly speaking; that is, no name separate and 
apart from that of the spring, bowlder, tree, creek, or what not, where they 
happen at any particular time to be camping. Hence, in designating one 
another, they always use the points of the compass—to’-shim, ko'-mo, no’-to, 
tai (north, south, east, west)—in various forms; and those living near Bear 
River always add kaw (place), as Ta’-sing-kau, Ko-moang’-kau, No-toang’- 
kau, Taing’-kau. 

There are also some curious peculiarities in regard to personal names. 
One can very seldom learn an Indian’s and never a squaw’s Indian name, 
though they will tell their American titles readily enough. It is a greater 
breach of decorum to ask a squaw her name than it is among us to ask a 
lady her age. I have often made the attempt and never yet have learned 
a squaw’s Indian name from her own lips. A husband never calls his wife 
by name on any account, and it is said that divorces have been produced 
by no other provocation than that. It is amusing to note the resemblances 
between feminine human nature in the aboriginal and the civilized state. 
No squaw will reveal her own name, but she will tell all her neighbors’ that. 
she can think of. For the reason above given many people believe that 
half the squaws have no names at all. So far is this from the truth that 
every one possesses at least one and sometimes two or three. Hel’-la Ni-o’- 
chi-chit was mentioned as an instance of two; and I[le/-wal-la Kle’-gli 
Num’-num of three. As usual in California a great majority of the names 
have no significance, being merely such collections of sounds as are 


316 THE NISHINAM. 


euphonious to their ears. If one has any meaning it is generally the name 
of some animal. 

Following is a formidable list of villages which once lined the banks 
of Bear River from Sacramento up to the foot-hills, a list whieh shows that 
the population must have been dense: Ha’-mi-ting-Wo’-li-yuh, Le’-li-ki- 
an, Ta’-lak, In’-tan-to, Mu-lam’-cha-pa (long pond by the trees), Lid’-li- 
pa, So’-lak-i-yu, Ka’-lu-plo, Pa’-kan-chi, Sho-kum-im/’-lep-pi (wild potato 
place), Bu’-sha-mul (this was near the California and Oregon railroad 
crossing), Shu’-ta-mtl, Chu’-em-duh, O’pel-to (the forks), Pu’-lak-a-tu, 
Ka/-pa-ka, Yo-ko’-lim-duh and Toan’-im-but-tuk (little pie). 

These are, in fact, only the names of localities where camps once stood; 
and the list may not include a half or a third of all the camp-sites which an 
old Indian of good memory could recall. On Bear River, and in fact 
along all the low bottom-lands in the Sacramento Valley, there are fre-~ 
quently to be seen flat, wide mounds which were raised by the Indians for 
house-sites to keep them above the reach of floods in the rainy season. 

It is often asserted by Californians that the malarial diseases now prev- 
alent along Bear River and other streams in the great interior basin date 
only back to the beginning of the mining operations, which caused great 
masses of débris to accumulate in the river-beds, thereby throwing the water 
out over the lowlands. On the contrary, it is asserted by the earliest pio- 
neers, among others Claude Cheney, who settled on Bear River about 1846, 
that the Indians even at that day were much subject to fever and ague and 
other diseases resulting from malarial influences. To avoid these they not 
only built the low mounds for their houses above mentioned, but the low- 
land-tribes, by permission of those living in the foot-hills and mountains, 
went up into the latter regions to spend a portion of the hotter months of 
the summer. But, of course, it was only a part of any tribe that could 
make this annual migration, and that principally the hunters, for the women 
had to remain behind in sufficient force to gather the wild grain and seeds 
which were their principal food-supply, and which they required for ex- 
change with the mountaineers in return for acorns and mazanita berries. 

And yet, notwithstanding the rather unhealthy condition of the low- 


lands, large families of children were common in early days. 


THEIR LOW ABORIGINAL CONDITION. Sy Evl 


Bear River they call Nem Se’-u (great river); the Sacramento, Nep’- 
em Se’u (greater river); the plains, Tu’-kii-di; the timber-land, Cha’-pa, 
Cha’-pa-di; the foot-hills, Ya’-mun, Ya’-mun-di; the Sierra Nevada, Nep’- 
em Ya/-mun (greater hills); the Coast Range, Tai’-a-mun (western hills). 

Both in their social customs and in their political organization the 
Nishinam must be ranked on a low grade, probably the lowest in the State. 
They had the misfortune to occupy the heart of the Sierra mining region, 
in consequence of which they have been miserably corrupted and destroyed. 
Indians in the mining districts, for reasons not necessary to specify, are 
always worse debauched than those in the agricultural regions. And the 
fact that most observers and writers have seen the Indians of the diggings 
more than any others has contributed to bring the whole California race 
into unmerited opprobrium. 

Let the following facts bear witness to their low aboriginal estate: 
Robert Gordon, a responsible citizen of Auburn, states that in 1849 he was 
surface-mining from Auburn as far up as the North Fork of Feather River, 
and that a great proportion of the men and women who entered his camp 
were costumed strictly after the fashion-plates of Eden. This was in a 
region pretty well up in the mountains, where the aborigines had not yet 
come in contact with Europeans. Both sexes and all ages moved about his 
camp, absolutely in puris naturalibus, with that perfect freedom and inno- 
cence which betoken unconsciousness of any impropriety. But these sim- 
ple, unswathed mountaineers, according to the same good authority, were 
often of a magnificent physique, tall, sinewy fellows, who would have made 
the scale-beam kick at 180. 

Most tribes in the State lay considerable emphasis on the formal estab- 
lishment of marital relations in their way, that is by purchase, whether . 
those relations are faithfully observed afterward or not. But the Nishinam 
may be said to set up and dissolve the conjugal estate almost as easily as 
do the brute beasts. No stipulated payment is made for the wife. A man 
seeking to become a son-in-law is bound to cater (ye'-lin) or make presents 
to the family, which is to say, he will come along some day with a deer on 
his shoulder, perhaps fling it off on the ground before the wigwam, and go 


his way without a single word being spoken. Some days later he may 


318 THE NISHINAM. 


bring along a brace of hare or a ham of grizzly-bear meat, or some fish, or 
a string of ha’-wok. He continues to make these presents for awhile, and 
if he is not acceptable to the girl and her parents they return him an 
equivalent for each present (to return his gifts would be grossly insulting; ) 
but if he finds favor in their eyes they are quietly appropriated; and in 
due course of time he comes and leads her away, or comes to live at her 
house, for both practices prevail. é 

When a Nishinam wife is childless her sympathizing female friends 
sometimes make out of grass a rude image of a baby, and tie it in a minia- 
ture baby-basket, according to the Indian custom. Some day, when the 
woman and her husband are not at home, they carry this grass baby and 
lay it in their wigwam. When she returns and finds it, she takes it up, 
holds it to her breast, pretends to nurse it, and sings it lullaby-songs. 
All this is done as a kind of conjuration, which they hope will have the 
effect of causing the barren woman to become fertile. 

T will relate an incident which shows the despotic and arbitrary power 
that a husband, even before marriage, exercises. A man living on Wolf 
Creek, a tributary of Bear River, had performed the simple acts which 
entitled him to his wife, and the day had arrived when he determined to 
bring her home. But she loathed him, and when she saw him coming she 
fled from her father’s wigwam and sought refuge, trembling and weeping, 
with a motherly old widow who sympathized with her. The widow con- 
cealed her as well as she could, then hastened out to confront her pursuers. 
When they came up she told them the girl had passed that way and escaped 
from the village. They hurried on in pursuit, but returned after a long 
search, baffled and angry, and asked the widow’s little girl if she knew 
where the fugitive was. he child innocently told them she was hidden in 
her mother’s wigwam. As soon as they had dragged her forth, they drew 
their bows and arrows and shot the widow to death in the middle of the 
village. They were not molested, for the general feeling was that the 
bridegroom owned the girl, and that the widow in concealing her was guilty 
of kidnapping, for which the penalty is death. 

The Nishinam are the most nomadic of all the California tribes within 
narrow bounds. They shift their lodges perpetually, if only a rod, prob- 


WANDERING HABITS—ORIGIN OF GOVERNMENT. 319 


ably to give the vermin the slip; and always after a death has occurred in 
one they abandon it. Nomadic habits among savages of a low grade are 
littlo better than death to the aged and infirm, for they cannot readily fol- 
low, and the few poor conveniences and comforts which they collect around 
themselves when stationary have often to be abandoned. In fact, it would 
be hard for a tribe to devise a better way of ridding themselves of those 
whom they accounted burdensome. ‘The spectacle which is sometimes pre- 
sented among the mining towns of poor, old, purblind, tattered wretches, 
perhaps laden with all they can carry, feebly tottering after the stronger 
ones, is a melancholy and pitiable one indeed. They wander about much 
more now than they did before the Americans came among them, because 
they have been jostled out of their ancient narrow limits, are fewer in num- 
ber, and can roam widely without trespassing on the soil of some neighbor- 
ing little village. Then, too, let it be remembered that these removes 
really amount to nothing, for they go to and fro, and it is very seldom that 
a Nishinam, after all his infinite little migrations, dies a mile from the place 
of his birth. They are thoroughly home-loving and home-keeping (count- 
ing a certain valley or flat a home), like all California Indians. 

As for their political organization, like the snakes of Ireland, it can be 
described in three words: there is none. True, they have their hereditary 
captains, or headmen, in the villages, but their authority is the most sha- 
dowy thing in the world. 

The origin of government is something like this: We will suppose 
there is a secession, and a village establishes an independent existence. A 
large, round dance-house is built, and the prominent men entertain their 
friends in it in a succession of feasts, which are very bald affairs indeed, so 
far as the viands are concerned. They make presents to their followers 
aecording to their wealth—shell-money, bows and arrows, ete. Always at 
these gatherings there isa great deal of petty bickering and quarreling. 
The more earnest and grave old men of the tribe notice these matters; they 
observe the aspirant whose personal influence is most successful in keeping 
order among the young fellows. He is finally pitched on as the leader, and 
on a certain day he is informally proclaimed in the dance-house and makes 
a talk to them, wearing or displaying all his beadery. If he has not enough 


320 THE NISHINAM. 


to enable him to make a suitable appearance, his friends lend him a few 
strings, and they are returned to them after the proclamation. 

For murder there is no punishment but individual revenge. That 
must be had within twelve moons after the murder, for there is a kind of 
statute of limitations which steps in then and forbids any further seeking of 
blood. They consider that the keenest and most bitter revenge which a 
man can take is not to slay the murderer himself, but his dearest friend. 
This, however, is probably only the sentiment of casual Indians, though it 
would comport well with the subtle Asiatic character of the race. 

For kidnaping, as above mentioned, the punishment was death. It 
is related that a chief, named Ba-kal’-lim-pun, living near Bear River, in 
1851, kidnaped a number of women from his own tribe, and sold them to 
the Spaniards for infamous uses. On detecting him in his villainies the 
Indians put him to death, and then hacked him into a thousand little pieces. 
They would throw an eye to one of his fellow-villagers, a finger-joint to 
another, a toe-joint to another, etc. It should, however, be borne in mind 
that the California Indians did not torture persons while alive. 

For adultery with a foreigner the penalty was also death ; and there 
are few other tribes in the State of whom this can be affirmed. In 1850, a 
squaw was sacrificed by her people on Dry Creek, near Georgetown, for 
this offense, committed with an American, though there was really no erim- 
inality on her part. The profanation of the loathed foreigner was upon 
her, and all her tears and cries were of no avail. 

They did not mark their boundaries by artificial signs, though they 
had them defined with the greatest strictness by springs (pokkan), hills 
(yamun), valleys (hinumchuka), ete. They did not ordinarily destroy 
member of another tribe for trespassing on their territory, but if he caught 
fish or game, or gathered acorns on it, they demanded reparation in kind 
They were faanaatie at war with the Pai-w-ti, whom they called Moan’- 
au-zi, and whom they greatly dreaded. The Paiuti were always the ag- 
gressors, and came over armed with savage wooden knives, with which 
they slaughtered the feeble Californians (they seldom cared to take prison- 
ers), and scalped the dead by cutting off a small round patch of hair on top 
of the head. 


WAR AND WEAPONS—COLLECTING DEBTS. 321 


In war, upon coming into close quarters, the Nishinam sought to stab 
the enemy under the arm, aiming at the heart. They took no scalps. When 
going into battle they frequently waxed and twisted out the fore-hair of 
their heads into two devilish-looking horns, topped their heads with feathers, 
and painted their breasts black. I once heard an aged Indian describe 
with wonderful vividness a fight which his nation had by appoitment with 
the Maidu, many a long year ago, when they were yet so numerous that 
their hosts darkened all the plains beside the beautiful Yuba. ‘They fought 
a great part of a summer-day, and, according to his account, there was a 
mighty deal of thwacking, prodding, and hustling, though it was not a very 
bloody affair at all. He killed a Maidu; then presently he turned his back 
and ran away himself, and got a spear jabbed into his heel. He described 
both circumstances with the same simple honesty and remarkable vivacity, 
which showed he was telling the truth, and which contrasted so strongly 
with the boastful arrogance of the Algonkin, that never acknowledges 
defeat. Their male captives they tied to trees and shot to death without 
lingering tortures, and the women they sometimes whipped and then mar- 
ried, and sometimes put to death. A chief named Sis’-ko told me that 
when California tribes had a battle they occasionally exchanged prisoners 
afterward, but did not do so with the Paiuti. This may have been done 
since the whites have had an influence among them, but I doubt if it was 
before. 

Their war-spear was quite a rude affair, consisting simply of a rough 
shaft of wood, eight or ten feet long, a little split at the end to receive a 
flint-head similar to the arrow-head, which was fastened to the shaft with 
sinew wrapped around it in a crease cut for the purpose. 

They have a curious way of collecting debts) When an Indian owes 
another, it is held to be in bad taste, if not positively insulting, for the cred- 
itor to dun the debtor, as the brutal Saxon does; so he devises a more sub- 
tle method. He prepares a certain number of little sticks, according to the 
amount of the debt, and paints a rig around the end of each. These he 
carries and tosses into the delinquent’s wigwam without a word and goes 
his way; whereupon the other generally takes the hint, pays the debt, and 
destroys the sticks. It is a reproach to any Indian to have these dunning 


ZIT G 


322 THE NISHINAM. 


sticks thrown into his wigwam, and the creditor does not resort to the meas- 
ure except in case of a hard customer. 

That their treatment of superannuated parents is not remarkable for 
tenderness may be gathered from the following fact: In 1858 there was an 
immense concourse of them at a place called Spenceville, some coming even 
from the Coast Range, the purpose of all being, as was then supposed, a 
concerted attack on the whites. Preparatory to this gathering and what 
should follow it, numbers of them put to death the aged and decrepit 
of their camps who would have been an incumbrance, though it was said 
this was done at the instance of many of the victims themselves. 

Being so nomadic in their habits, they have brought the savage field- 
commissary to perfection. They discovered the substantial principle of the 
famous Prussian pea-sausage long before the Pickelhauben did. When 
about to go on a journey the squaws pack in their deep, conical baskets a 
quantity of acorn-mush, made by processes heretofore described, which is 
food in as condensed a form as they could make it without scientific ap- 
pliances. They generally start from camp late in the morning, an hour or 
two by sun (the Californians are poor travelers), and rest once or twice 
during the forenoon, always by a spring. Taking out some of this panada 
they dilute it with large additions of water, making a cool, thick, rich 
porridge, which they drink from small baskets. In this manner a squaw 
will carry enough to last two persons nearly or quite a fortnight, and that 
while they are dancing—the hardest work an Indian does—nor will her 
burden exceed thirty pounds. About 11 o’clock they call a halt for the 
heat of the day, then they do not break camp again until 2, 3, or even 4 
o'clock, but when started march until night-fall or long after. 

As it was from the Nishinam that Captain John A. Sutter procured 
most of his laborers, I wish here to make mention of a matter which falls 
properly within the scope of this narrative. It is related by several men 
who came here in 1849 and subsequently (there is to this day frequently a 
slight pique between the ante forty-niners and the forty-niners, the land 
pioneers and the gold pioneers) that the captain was accustomed in clover- 
time to compel his “slaves”, as they call them, to go out into the clover- 


field for their rations. In view of the amount of labor they performed for 


CAPTAIN SUTTER AND HIS “SLAVES”. 323 


him, this charge, if true, would be a grave one. But it is a fact abun- 
dantly substantiated that Indians who have been reared all their lives in 
American families will, if permitted, in the season when the savor of the 
blossoms is wafted sweet as honey on the breeze, go afield for dinner in 
preference to the most lickerish viands ever cooked. I have been told by 
Americans that they themselves had often eaten California clover boiled 
and salted, and accounted it altogether a desirable mess of the season. With- 
out doubt, then, this story is a true one; that is, Captain Sutter’s Indians 
preferred to eat clover for a change and a relish, and he simply—let them 
do it. That he was a kind master to them let the following document at- 
test. It was shown to me by the owner of it, who had it wrapped in many 
folds of paper and inserted inside the lining of his hat, where he had ear- 
ried it nearly ten years as a sacred treasure. He was said to have been one 
of the captain’s major-domos, and to have had charge at one time of nearly 
~ two hundred Indians : 

“The bearer of this, Tucollie, chief of the Wapumney tribe, has pre- 
sented himself before me with the request to give him a certificate of his 
good behavior, and it is with pleasure that I comply with his wishes, as 
I know him over (22° twenty-two years as a good and honest Indian ; 
therefore I can recommend him to the benevolence and kindness of my 
fellow-citizens, and particularly to those residing in his native country. 

“Very respectfully, 
: “Jj. A. SUTTER, 
** Special Indian Agent. 
“Hock Farm, August 11th, 1862.” 

Unlike several tribes in the northwest part of the State, these are not 
misers, but quite the contrary, as are all the Southern California Indians. 
They never hoard up shell-money, beads, trinkets, or anything of a merely 
factitious value, unless it is for the purpose of burning them in honor of some 
great chieftain on his funeral pyre. Ina bountiful acorn harvest they gather 
and store up in wicker granaries (sukin) sufficient to last them two or three 
years; but they frequently use the surplus above the winter’s supply to 
gamble on, and often gamble away even the provisions which are imme- 
diately necessary. No Indian is despised so much as one who is close-fisted; 


324 THE NISHINAM. 


nothing is more certain than that, if an Indian comes along hungry, they 
will divide with him to the uttermost crumb. 

The Indians immediately south of Bear River observe the following 
fixed dances: The most important is the first-grass dance (kam’-min, the 
generic word for “dance”, hence the dance of the year), which is held in 
autumn or winter, after the rains have fully set in and started the grass. 
None but a resident of California can appreciate the joyfulness of the feel- 
ing which gives rise to this festival, when, after the long, weary summer of. 
drought, the first cool rain commences trickling down on the parched plains 
and the naked foot-hills, and they clothe themselves again with a soft, pale 
green. Assembled in the dance-house together, both men and women, the 
men dance with such extraordinary enthusiasm and persistence that they 
sometimes fall exhausted and lie in a trance for hours. 

The next is the second-grass dance (yo'-mus-si), which is celebrated 
in the spring, when the grass takes its second growth, after the dry season 
is well established, but before the clover has faded from its blossoming 
glory. Hence this is held in the open air—a féte champétre. Otherwise it 
is like the first, the dancers being in two concentric circles, the men in one 
inside, the women in the other—the former decorated with feather mantles, 
the latter more modestly with beads, ete. It continues three or four days, 
accompanied with plenty of good eating. The musicians at this dance play 
on whistles of reeds, and the more of them an Indian can get in his mouth 
the more sweet and ravishing his strains are held to be. If he has his mouth 
full from corner to corner, all pitched on the same key, and giving forth 
blasts from alternate sucking and blowing of the breath, then he has at- 
tained the perfection of art. 

Pretty early in the spring there comes a gala-day, which is the occa- 
sion of a great deal of enjoyment. It is called we’-da, though that is only 
one and the most important of the exercises of the day. Its purpose is to 
prevent the snakes from biting them during the summer, and though held 
for so momentous a purpose it is a very gay and sportive affair. First, the 
sports are initiated in the morning by the han'-pa-wa-ho, a grand spectacular 
ballet-dance, performed by the women and girls in the open air (as all the 


sports are). There is extremely little art in it, and nothing is represented 


A DANCE WHICH PROTECTS AGAINST RATTLESNAKES. 329 


except the wild, extravagant joy of this genial season. Collected in some 
sequestered mountain glade, where the grass is green and the trees throw a 
grateful shade around, with flowers in fillets encircling their heads and 
woven in their hair, and habited (aboriginally) only with narrow cinctures 
of woven bulrushes about the waists, a great company of girls join hands in 
a circle and begin a voluptuous, dithyrambic dance. Faster and faster, 
_ wilder and wilder grows the motion, keeping time with the accelerating 
chant, until finally they run riot over the whole place... They break asun- 
der with screams and laughter, and every one of the spectators finds him- 
self pelted with girls and flowers. 

The second act in the spectacle is the kaw’-da, a dance performed by 
men alone. After it is over, a number of women go around with baskets 
to solicit presents of acorn-bread, fish, shell-money, and other articles, 
wherewith to pay the singers, and on the liberality with which the specta- 
tors contribute depends their immunity from snake-bites during the coming 
summer. The third act, toward the close of the day, is the weda. A bevy 
of young maidens dance around two young men in succession, singing a 
very gay and lively chorus, and ever and anon they make a dash at him, 
catching him by the shoulders, laughing, stretching out their arms toward 
him, tantalizing him, etc. After this dance is ended, some old fellows go 
around among the women, soliciting presents for the singers, as above, and 
when the women are about to contribute, they are frequently seized them- 
selves by the old fellows and dragged along sportively, to the vast amuse- 
ment of the bystanders. 

But, with all this fun and horse-play, they entertain a very genuine 
terror of rattlesnakes. When an Indian is bitten by one, or lacerated by a 
bear, they exclude him rigorously from camp for certain days, believing 
that the bear or the snake, having tasted his blood, will follow him to camp 
and play havoe. 

On the American River and below there is an indoor dance called 
lo’-leh, held in the winter, simply for amusement. Then there is an acorn- 
dance (pai’-o) held in autumn, which is like the grass-dances above de- 
scribed, only there are different steps and choruses for each. It is made the 
occasion of a ‘ big eat”. 


326 THE NISHINAM. 


There is no regular secret organization like that described among the 
Konkau, but there are wandering prestidigitators who, for a gift, initiate 
young men into the mysteries of juggling described further along. There 
are also Indians who are versed in spiritualism, and who are scarcely inferior 
to the wonderful Fox sisters in their influence over the spirits of the vasty 
deep. More than that, they make practical use of the spirits to excellent — 
purpose. When an Indian gets troublesome to manage, the headmen 
invite him to the assembly-house some evening, a dance is held, then all the 
fires are extinguished, and the congregation sit profoundly still in the dark- 
ness. Presently the gates of hell yawn open, and there issues forth a spec- 
ter, who rustles his pinions and feathers, raps and ramps over the floor, and 
then addresses the company in the best English, ‘‘Good evening, gentle- 
men”. He speaks as many words in that language as he can command 
well, adds a little Spanish perhaps, then makes a long discourse in Indian, 
which always happens to fit excellently well upon the back of the offender. 
Most Indians are thoroughly convinced of the genuineness of these appari- 
tions, and that these grim familiars have the gift of tongues, also power to 
hang them by the neck in the apex of the lodge, or disembowel them 
instantly if they do not make presents to the chief and look well to their 
p’s and q’s. Americans are rigorously excluded from these proceedings, but 
aman named William Griffin, understanding, the language, overheard from 
the outside what was said and done. . 

There is a kind of assembly-house called the toad’-lam kim which is 
devoted exclusively to female occupation. Deputations of women from 
different sections meet together in it occasionally and engage in contests of 
vocal music. It is held that that band of women who are victorious: will 
thereby secure to their neighborhood the most abundant harvest of acorns. 
Of course, it is not to be supposed that these musical rivalries are decided 
in accordance with those principles of high art which would regulate the 
award in a German Liederkranz, but they are accounted triumphant whose 
song is loudest and longest. 

There is a social gathering which may be called the soup-party, answer- 
ing to our dinner-party or tea-party. The inhabitants of two or more vil- 


lages meet at a designated place in the open air, bringing acorn-flour (now- 


SOCIAL PARTIES—DEATH—WIDOWS. 327 


adays frequently wheat-flour), a little salt, and baskets to cook and eat the 
soup in—nothing else. Nothing is en regle except the soup, an article some- 
what thicker than gruel, and thinner than mush. After they have eaten a 
great quantity of this, the young people amuse themselves in dancing, while 
their elders indulge in the gossip and scandal of which the Indians are so 
inordinately fond. ‘ 

Among many California Indians it is usual for a man requiring the 
services of a shaman to pay him in advance, but these hold to the prin- 
ciple “No cure, no fee”. The benefit which the man of drugs renders 
his patient generally consists in sucking from him certain sticks and stones, 
which he alleges were lodged just under the skin, to his great detriment. 
When it is manifest to all beholders that the sufferer has been marked by 
Death for his own, and that he cannot long survive, his friends and relatives _ 
collect around him in a circle, and stand awaiting the final event in awe- 
stricken silence. As his breath grows stertorous, showing that he is pass- 
ing through the last grim struggle, one of them approaches reverently and 
kneels by his side. Holding his hand over the region of the heart, he 
counts its feeble pulsations as they grow slower and weaker. When it 
ceases to beat and all is ended, he turns to the waiting relatives and silently 
nods. Whereupon they commence the death-dance, with frightful wails 
and ululations. Every family have their own burning-ground, and as soon 
as the corpse is cold it is conveyed thither for incremation. Around Au- 
burn, a devoted widow never speaks, on any occasion or upon any pretext, 
for several months, sometimes a year or more, after the death of her hus- 
band. Of this singular fact I had ocular demonstration. Elsewhere, as on 
the American River, she speaks only in a whisper for several months. As you 
go down toward the Cosumnes this custom disappears, and only the tarred 
head is observed. It is only fair to remark that the widow is generally 
more faithful to the memory of her husband than the widower to his wife’s, 
and seldom disgraces human nature by remarrying in a week or two, as he 
not infrequently does. 

Apropos, the following story: An Indian woman, living on Wolf Creek, 
lost her husband, and went to live with her mother, who was also a widow. 
One day before the customary period of mourning had expired, during 


328 THE NISHINAM. . 


which a widow is forbidden to do any work or attend a dance, her mother 
requested her to go down into the ravine and gather some clover. She 
went, accompanied by a young girl, one of her unmarried companions. 
Going afield with her basket, she was observed by an Indian named Pwi'-no, 
her husband’s brother, who watched where she went and for what purpose. 
He reported to his father, and by him was charged to follow and strike her 
dead. He did so, following her for several hours, but he had no heart for 
the butcherly business, and he finally returned home without accomplishing 
his errand His father upbraided him bitterly as a coward and an ingrate 
for not avenging the insult to his brother’s memory. Stung to madness by 
the paternal reproaches, in a moment of furious passion he rushed away, 
fell upon the offending widow, and smote her unto death. 

~ When a mother dies, leaving a very young infant, custom allows the 
"relatives to destroy it. This is generally done by the grandmother, aunt, 
or other near relative, who holds the poor innocent in her arms, and while 
it is seeking the maternal fountain, presses it to her breast until it is smothered. 
We must not judge them too harshly for this. They knew nothing of bottle- 
nurture, patent nipples, or any kind of milk whatever other than the human. 

Some Nishinam hold that the dead linger on earth a while; hence it is 
that they have such a mortal terror of ghosts. If they are good spirits, 
after they have traveled toward the Happy Western Land until they are 
weary, other good spirits who have preceded them thither come to meet 
them, and bear them away from earth in a whirlwind. When an Indian 
sees one of those little dust-columns which are frequent in this windy cli- 
mate, he thinks some beatific soul is ascending in it to the Happy Western 
Land. 

As above recorded, the dance for the dead is observed as far south as 
American River (not below), through the influence and example of the 
Maidu, who observe it annually. As soon as life is extinct the body is 
burned, with all the person’s possessions. Then the ashes are conveyed to 
some tribal burying-ground, and slightly covered up in the earth. When 
the dance for the dead is held by appointment at each place, generally in 
the spring, the ashes are uncovered and a fire is made directly over them. 


bar fis ere . : ° . 
1e first evening and morming the mourhning-women dance in a circle 


A “CRY” FOR THE DEAD—CAPTAIN TOM’S SON. 329 


around the fire, holding in their hands their votive offerings; the second 
evening and morning they burn the offerings during the dance. 

But the southern Nishinam custom is to hold a “cry” at various vil- 
lages and various times throughout the year, according to appointment, at 
which they sit in a circle on the ground, weeping and wailing. An effigy 
or effigies of the dead are rudely made of skins and cloths, and carried 
about over the hills and through the valleys, wherever the departed were 
most accustomed to resort during life, to recall the memory of the absent 
ones, and fill the breasts of the mourners with a more piercing sorrow. 
After this is done the effigies are burned, as the real bodies would have 
been. 

I witnessed a scene of cremation on Bear River that was one of the 
most hideous and awful spectacles of which the human mind can conceive. 
The mourners leaped and howled around the burning pyre like demons, 
holding long poles in their hands, which ever and anon they thrust into the 
seething, blistering corpse, with dismal cries of “ Wu-wu-wu!” On American 
River, after the body is reduced to a little smouldering lump, the women 
draw it out of the fire, then each one in succession takes it in her hands, 
holds it high above her head, and walks around the pyre, uttering doleful 
wails and ululations. 

A touching story is related of old Captain Tom, of Auburn. His son 
Dick was an incorrigible raseal, and it finally fell out that he was arrested 
for something or other, tried, proved guilty, and sentenced to San Quentin 
for ten years. This was a terrible blow to Captain Tom, for he loved his 
boy, with all his wickedness. When Dick was manacled and taken away 
out of his sight, the old man turned away his head and wept. Dick became 
to him as one who is dead. Nevermore (for ten years to an Indian seems 
like eternity), nevermore should his old eyes behold him. The white man 
had bound his wrists and ankles with iron, hobbled him like a horse, carried 
him away to the uttermost ends of the earth, and buried him alive. He 
turned sadly away, and went back to his wigwam. Mingling their tears 
together, he and his family mourned for Dick as for one dead. Then they 
arose, gathered together all the things that had ever belonged to him, carried 
them out to the family burning-ground, erected a pyre, and placed them on 


330 THE NISHINAM. 


it. Years ago, a brother to Dick had died while they were living in another 
place, and his ashes rested where they were burned. They were now 
brought and sprinkled over the pyre (for such a grievous calamity had 
never befallen the Indians before, that they should be compelled to burn 
one’s possessions without his own body to accompany it). They were sadly 
troubled to think how they could send Dick’s clothing to him in the Happy 
Western Land, or wherever else he was gone, and they thought, they 
hoped, if his brother’s ashes were sprinkled on the pyre, perhaps his spirit 
might convey them. With these feelings in their breasts, but with many 
tears and sad misgivings, they applied the torch, and prayed their son whose 
ashes they had sprinkled on them to waft the clothes and money quickly 
to poor Dick in that undiscovered country to which the white man had _ 
conveyed him. . 


NY 
WWM 


(See page 339.) 


Figure 28.—Captain Tom and wife 


CHAPTER XXXII. 
THE NISHINAM—CONTINUED. 


There are numerous games with which old and young, men and women, 
amuse themselves. All of them, except one perhaps, are very simple, and 
several are quite puerile ; but they all comport well with the blithe-hearted, 
simple-minded, joyous temper of the people—so fond of gayeties, so fond 
of gambling—who originated them. 

Shooting at a target with bow and arrow, a game called he’-u-to, is a 
favorite diversion of men and boys. A triangular wicket about two feet high 
is set up, and under it is placed a wooden ball which constitutes the target. 
The contestants stand about fifty yards distant. In the ha’-dang-kaw ol-om-— 
wi'-oh (shooting at long range) there is no ball, and the wicket is higher. 
The men stand several hundred yards off, sometimes a quarter of a mile, so 
that the wicket is not visible. He is victor who lodges most arrows within 
the wicket. Frequently an arrow flies high and wide of the mark, so that 
it is lost. This long-range shooting is to give them skill against the day of 
battle. 

The pos'-kd huk'-wm-toh kom-peh’ (tossing the ball) is a boys’ game. 
They employ a round wooden ball, a buckeye, or something, standing at 
three bases or corners, and toss it around from one to the other. If two 
of them start to exchange corners, and the third “crosses out” or hits either 
of them, he scores one, and they count up to a certain number, which com- 
pletes the game. Little boys and girls play chi’-2i oi'-doi to’-ko-peh (catch- 
ing cloverin the mouth). A large number of them stand in a circle, a few 
paces apart, and toss from one to the other a pellet of green clover, which 
must be caught in the mouth. This game produces a vast deal of merri- 


ment among the little shavers, and he who laughs loudest, and consequently 
331 


332 THE NISHINAM. 


has his mouth open widest, is most likely to catch the clover, which he is 
then entitled to eat. As a variation, one will stand with his eyes shut and 
mouth open, while another fires wads at the port-hole, or occasionally harder 
substances, and he is not particular whether he hits the mouth, the nose, or 
some other portion of his physiognomy. 

The most common mode of gambling (/i’-/ai), used by both men and 
women, is conducted by means of four longish cylinders of bone or wood, 
which are wrapped in pellets of grass and held in the hand, while the oppo- 
site party guesses which hand contains them. These cylinders are carved 
from several materials, but the Indians call them all bones. Thus they have 
the phrases pol’-loam hi'-lai hin, toan'-em hi'-lai hin, du'-pem hi'-lar hin, 
gai'-a hi'-lai hin, which mean respectively to gamble with buckeye bones, 
pine bones, deer bones, and cougar bones. There is a subtile difference in 
their minds in the quality of the game, according to the kind of bones 
employed, but what it is I cannot discern. This game, with slight varia- 
tions, prevails pretty much all over California; and as I had opportunity 
- of seeing it on a much larger scale on Gualala Creek, the reader is referred 
to the chapter on the Gualala. The sw’-toh is the same game substantially, 
only the pieces are shaken in the hand without being wrapped in the grass. 

The ha is a game of dice, played by men or women, two, three, or four 
together. The dice, four in number, consist of two acorns split lengthwise 
into halves, with the outsides scraped and painted red or black. They are 
shaken in the hands and thrown into a wide, flat basket, woven in orna- 
mental patterns, sometimes worth $25. One paint and three whites, or vice 
versa, score nothing; two of each, score one; four alike, score four. The 
thrower keeps on throwing until he makes a blank throw, when another 
takes the dice. When all the players have stood their turn, the one who 
has scored most takes the stakes, which in this game are generally small, 
say a “bit”. As the Indians say, ‘This is a quick game, and with good 
luck one can very soon break another.” 

The ti’-kel ti’-kel is also a gambling game, for two men, played with a 
bit of wood or a pebble, which is shaken in the hand, and then the hand 
closed upon it. The opponent guesses which finger (a thumb is a finger 


GAMES AND ENTERTAINMENTS. S50 


with them) it is under, and scores one if he hits, or the other scores if he 
misses. They keep tally with eight counters. 

The ti’-kel is almost the only really robust and athletic game they use, 
and is played by a large company of men and boys The piece is made 
of rawhide, or nowadays of strong cloth, and is shaped like a small dumb- 
bell. It is laid in the center of a wide, level space of ground, in a furrow 
hollowed out a few inches in depth. Two parallel lines are drawn equi- 
distant from it, a few paces apart, and along these lines the opposing par- 
ties, equal in strength, range themselves. Mach player is equipped with a 
slight, strong staff, from four to six feet long. The two champions of the 
parties take their stations on opposite sides of the piece, which is then thrown 
into the air, caught on the staff of one or the other, and hurled by him in 
the direction of his antagonist’s goal. With this send-off there ensues a 
wild chase and a hustle, pell-mell, higgledy-piggledy, each party striving to 
bowl the piece over the other’s goal. These goals are several hundred 
yards apart, affording room for a good deal of lively work; and the players 
often race up and down the champaign, with varying fortunes, until they 
are dead blown and perspiring like top-sawyers. 

There is a performance which may appropriately be described here, 
though it is not a game, but a sort of public entertainment. The Indians 
call it “learning the rules”, but that gives only a partial and indefinite idea 
of the whole. It occurs every spring, just before the trees put forth their 
leaves, sometimes in one village, sometimes in another. It combines jug- 
glery, spiritual manifestations, ventriloquy, concerts, and perhaps other 
features. White men are excluded, but I was smuggled in after night-fall 
by the friendly Paung’-lo. An Indian who is celebrated as a magician 
makes his appointment for the year some time in advance, and there are 
generally deputations present from the vicinal villages. The performances 
continue uninterrupted for eight days, or rather nights, and that, too, all 
night, for they are as interminable as a Chinese drama. This magician is 
called ka'-kin-nos' -kit (Spirit-dweller), or ka'-kin-mai'-dek (Spirit-man ). There 
is generally a novitiate present, who has been practicing the black-art for 
years, and has now arrived at sufficient skill to be initiated. The magician, 
as stated, carries forward the performances all night, but during the day- 


334 THE NISHINAM. 


time he sleeps, rousing near meridian to take the only repast he allows him- 
self in twenty-four hours. There is also a repeater, frequently a boy of 
good voice, whose function is to repeat after him all his utterances. The 
repeater and the novitiate are allowed to eat twice a day. In this case the 
repeater, being a boy, got sore hungered and fagged out by the long-drawn 
exercises, and he ran away. A dose of raw acorn-flour and water was 
administered to him, which was considered a specific against any desire to 
run away. 

The great round dance-house is gorgeously decorated for this occasion ; 
with black bear-skins hanging from the roof; with streamers and festoons 
of different lengths, some of them twelve feet long, all made of yellow- 
hammers’ feathers, and with a pair of ‘garlands (yok’-kol) encircling the 
whole house. The upper garland, passing around about at the height of 
one’s head, consists of many kinds of acorns, alternating at short intervals 
on a string with brilliant wild-duck feathers. The lower one, at the floor, 
is composed of various plants, savory herbs, mints, leaves, etc. It is death 
to any person, in passing underneath the garland, to touch it; he must bow 
his head, and walk circumspectly. 

When evening comes on, men, women, and children assemble in the 
dance-house, the fire is put out, all lights are extinguished, and darkness 
reigns profound. Exactly what the magician does nobody knows; of 
course I could not see him, and the interpreter dared not interrupt him by 
explaining to me. He sits cross-legged like a tailor, one Indian holds his 
knees down, another embraces him tight in his arms, yet he melts out of 
their gripe like an insubstantial vision. He goes through the roof where 
there is no orifice. His voice, or somebody’s voice, floats about the rafters, 
or wells up from the ground. There are mysterious rappings in the air. 

The Indians regard all these things with that impenetrable and imper- 
vious solemnity with which they accept everything especially intended for 
their amusement. They doze awhile, then they sit up awhile and listen to 
the interminable goings-on. Now and then a bright point of fire in the 
pitchy darkness reveals a cigarette burning. The Indian is absolutely the 
most nil admirari being in the world. He believes everything, and—gam- 


bles, or would if it were not dark. ° “It is the wind”, he says. “Of course, 


“ LEARNING THE RULES”—SHELL-MONEY. ; B19) 


_ nobody can’t go through the roof where there is no hole; but the spirit- 
man did.” 

Occasionally there is a break, and then the women contribute their 
quota to the entertainment by ‘“‘singing the garland”. First, there is a 
jingling overture, repeated many times: 


“U-we-we-toan-hai.” 


Then follows: 
Then this: 


“Ta/-lim yok’-kol woi’-a-toh” (quoties vis). - 


Hol’-li-woh yok’-kol woi’-a-toh ” (Gqaaies vis). 

The first means ‘‘The feather garland waves”; the second, ‘‘The leafy 
garland waves”. Thus they sing the various ornaments of the house in 
succession, giving a verse to each, and when they have exhausted the list of 
all the streamers, garlands, bear-skins, etc., the magician resumes. 

The credulous Paunglo paid the magician $3 American money, and 
twenty painted arrows trimmed with yellowhammer’s feathers, worth $15, 
making $18 for his eight nights’ entertainment. John, the novitiate, paid 
him $10 gold; others, various amounts. 

But now he is gone from our gaze. The dance-house is deserted and 
silent. The yokkol are hid on the hill. If any rash American should look 
upon them, they would blast his eyes. If he should touch one his bowels 
would turn to acorns within him. 

The subject of shell-money has hitherto received little more than 
casual mention. Immense quantities of it were formerly in circulation 
among the California Indians, and the manufacture of it was large and 
constant, to replace the continual wastage which was caused by the sacrifice 
of so much upon the death of wealthy men, and by the propitiatory sacri- 
fices performed by many tribes, especially those of the Coast Range. From 
my own observations, which have not been limited, and from the statements 
of pioneers and the Indians themselves, I hesitate little to express the 
belief that every Indian in the State, in early days, possessed an average 
of at least $100 worth of shell-money. This would represent the value of 
about two women (though the Nishinam never actually bought their wives), 
or two grizzly-bear skins, or twenty-five cinnamon-bear skins, or about 
three average ponies. This may be considered a fair statement of the 
diffusion of wealth among them in their primitive condition. 


336 — THE NISHINAM. 


The manufacture of large quantities of it nowadays by Americans | 
with machinery has diminished its purchasing power by increasing’ its 
amount. The younger, English-speaking Indians scarcely use it at all, 
except in a few dealings with their elders, or for gambling. One sometimes 
lays away a few strings of it, for he knows he cannot squander it at the 
stores, and is thus removed from temptation and possible bankruptcy; and 
when he wishes for a few dollars American money he can raise it by 
exchanging with some ofl Indian who happens to have gold. Americans 
also sometimes keep it for this purpose. For instance, I have known an 
American, who associated a good deal with the Indians, buy a pony for $15 
gold, and sell it to an old Indian for $40 shell-money. By converting this 
amount into gold in small sums at a time he cleared $25 in the course of a 
few months. It is singular how the old Indians cling to this currency 
when they know that it will purchase nothing from the stores; but then 
their wants are few and mostly supplied from the sources of nature; and, 
besides that, this money has a certain religious value in their minds, as 
being alone wortliy to be offered up on the funeral pyre of departed friends 
or famous chiefs of their tribe. 

It is my opinion, from its appearance, that the staple currency of all 
the tribes in Central and Southern California is made of the same material, 
but I am not positive of that material except among the Nishinam. Here 
it is a thick, white shell (Pachydesma crassatelloides), found on the coast of 
Southern California, and the money they make from it is called hd’-wok. It 
consists of circular disks or buttons, ranging from a quarter inch to an inch 
in diameter, and varying in thickness with the shell. These are pierced in 
the center, and strung on strings made of the inner bark of the wild cotton 
or milkweed (Asclepias); and either all the pieces on a string, or all in one 
section of it, are of the same size. The strings are not of an invariable 
length. The-larger pieces rate at about twenty-five cents (though when 
an Indian saw I was anxious to secure a specimen he charged me fifty 
cents); the half inch pieces at 125 cents; and the smaller ones generally 
go by the string. <A string of 177 of the smallest pieces was valued by its 
owner at $7, and sold for that. The women often select the prettiest pieces, 


Figure 29.—Captain Tom’s Wickiup. 


ee 
a) ae 


ABORIGINAL TREASURES. ool 


about one-third of an inch in diameter, and string them on a string for a 
necklace. 

This may be called their silver, and is the great medium of all transac- 
tions; while the money answering to gold is made from varieties of the ear- 
shell (Haliotis), and is called iil-lo. (Dr. R. E. C. Stearns, to whose kindness 
I am indebted for the identification of the shells, suggests that this may be a 
corruption of the Spanish aulon. This is possible, although the Indians ac- 
cent the first syllable and give it a sound somewhere between the German 
dé and uh). They cut these shells with flints into oblong strips from an inch 
to two inches in length, according to the curvature of the shell, and about 
a third as broad as they are long. Two holes are drilled near the narrow 
end of each piece, and they are thereby fastened to a string of the material 
above named, hanging edge to edge. Ten pieces generally constitute a 
string, and the larger pieces rate at $1 apiece, 510 a string; the smaller in 
proportion, or less, if they are not pretty. Being susceptible of a high 
polish this money forms a beautiful ornament, and is worn for necklaces on 
gala-days. But as money it is rather too large and cumbersome, and the 
Indians generally seek to exchange it for the less brilliant but more useful 
hawok. The iillo may be considered rather as jewelry. 

In preferring the former to the latter the California squaws are con- 
sistent with the character they maintain throughout of setting utility before 
beauty. In this regard they manifest more good sense than is usual for 
savages. 

A third kind of money, very rarely seen, is made of the Olivella biplicata, 
and is called by them kol’-kol. 

When I was in Auburn, Captain Tom showed me nearly half a bushel 
of shell-money and trinkets belonging to himself and family, and I had the 
curiosity to take an exact inventory of the same, with the values attached 


to the articles by the Indians. 


CAPTAIN TOM’S TAX-LIST. 


Taree Kal U paral Steet ee ete ee ee Ney eae wee 2S $230 
RESTO) oy Beh a ae ek ee a tees ele ae a 10 
NERO NYU Est ae oa eS a ee a 10 


22 1G 


338 THE NISHINAM. 


Ulli? spiecas: 2 2.15 alain eee ote ate ee ree ee eee $24 
Wilko. AP spisees tc. sees en ee ee eee ee 18 
Mllo: 0" pieces, < 13-5 Sa. ned coke oo ee Oe ee 20 
Willa, 15 pieces... 1. les otee sae a ee eee 30 
Willo,’ LOspieces;> 728 oe bok. tase eee oe ee 5 
Ullo, LO pISCes Ssh eee aloe kee aoe ree eee es 10 
Ullo; 314 quiletesr 25.228. kane seesrencen eee 14 
hi dalks.'2 Sax be ee is eee ee Ane oe oe ee 24 
nee ati Sik pcs Ei eben tote Sis oh a ee Ob ere 20 
Pars@lare e278. Sous Se. ou ee eee Se eee 14 
Pea Qa: 256: 522 6 OE Ne ya i ae naar Re EEN Te i 
Wea SehG7- eee = cee oe 2 oe s See oe ee On ee ee ee 6 
Pal chat: <5 Hote <5). see ee US SS oe ea A Ot ee 5 
Twempalonesoretsie. 4.9s¢ fos. Soe eee Bee eee ee 10 
Adaiasten ec oats: es Aas eo etie Oe Leh tel: SOc eee eee 5 
Bollco VA sya 2.52 Jb tse et eels a eee 2 ae eee 14 
One griazly-bearskim: |)... .o02) 23.320 ae 2 ae oes Ee 50 
Wnevemnamon-beam skim, Ao) bo. ese See 2 fe Se eee 4 
One 'bear-skin robe. . 22 lh4et ee ec he ee 75 

"Total's 8 <3 We See ce Ree ee Pe Sere eee $606 


The hdwok was all in one string, and contained 1,160 pieces. Tom 
was very proud of this, and would suffer no one but his wife to be photo- 
graphed wearing it. The kolkol was strung in a double string, the shells 
lying face to face; it is slightly esteemed. The “red alabaster”, brought 
from Sonoma, was in the form of a cylinder, about as large as one’s little 
finger, an inch long, drilled lengthwise, and forming the front piece in a 
string of shell-beads worn by Captain Tom’s baby. One of the girdles, 
pacha, was decorated with 214 small pieces of abalone; the hair-net con- 
tained about 100. 

Following is a list of articles of dress and ornament worn by the 
Nishinam, which with a change of names would answer for nearly all the 
tribes in Central California: (1) The hare-skin robe, often trimmed with 
ground-squirrel tails, generally used as bedding, but sometimes worn in the 
rainy season. (2) The breech-cloth of hetcheled and braided tule-grass, 


Figure 30.—Boy, with ornaments. 


ats pape ahi she ihe 
whan Pe oe F Pe Oy a - | ) 


= 


“ 


ARTICLES OF DRESS AND ORNAMENT—MYTHOLOGY. 339 


worn by women. (8) Shek'-ki, a hair-net, made of the inner bark of the 
milkweed, woven with large meshes, fitting the head like a skull-cap, drawn 
tight by a string running around the edge. The hair was twisted into a 
hard knot behind the head, and into this was stuck a plume. (4) Mok'-kus, 
about a foot long, consisting of a stick wreathed with red woodpecker 
scalps and having at the end a cluster of pieces of abalone-shell or a little 
flag of yellowhammer’s feathers. Worn only by the men when going to 
adance. (5) To’-lai, the mantle of black, long feathers, eagle’s or hawk’s, 
often mentioned in these pages, worn on the back, from the armpits down 
to the knees, only by men and those generally shamans. (6) Pa’-cha, the 
wide deer-skin girdle, studded with bits of abalone, worn by women 
around the waist; nowadays generally made of scarlet cloth and covered 
thick with bead-work. (7) Chi’-lak, the bandeau of yellowhammer’s 
feathers, laid butt to tip alternately, and strung on two strings; worn by 
both sexes in the dance (8) Kak'-ki, the narrow bandeau of fur, worn 
tight around the head by both sexes in the dance. Seen all over California, 
nowadays generally supplanted by a handkerchief. (9) Bon’-noh, orna- 
ments, generally made of a large bird’s wing-bones, with red woodpecker’s 
down and pieces of abalone at one end; worn thrust through the lobe of 
the ear or the septum of the nose by both sexes. (10) Wauh'-tem-hin 
(“one-hanger” or “single-hanger”), the large abalone gorget worn by men 
in a dance. The shell-money, often worn by women, has been already 
described. In the yomussi dance the women carry bows and arrows for 
ornaments. 


First of all things existed the moon. Next came the coyote, but 
whether as a kind of protoplasm for other beings or as a creator of them, 
the Indians are not clear. But it is certain that the California Indians 
anticipated Darwin by some centuries in the development theory, only 
substituting the coyote for the monkey. The moon and the coyote created all 
things, including man, who, some say, was in the form of a stone; others 
in the form of a simple, straight, hairless, limbless mass of flesh, like an 
enormous earth-worm. 

AI-KUT AND YO-16-TO-WI. 
The first man thus created was called Aikut. His wife was Yototowi. 


In process of time the woman fell sick, aud though Aikut nursed her ten- 


340 THE NISHINAM. 


derly, she gradually faded away before his eyes and died. He had loved 
her with a love passing the love of brothers, and now his heart was broken 
with grief. He dug a grave for her close beside his camp-fire (for the Nishi- 
nam did not burn their dead then), that he might daily and hourly weep 
above her silent dust. His grief knew no bounds. His life became a 
burden to him; all the light was gone out of his eyes. He wished to die, 
that he might follow his beloved Yototowi. In the greatness of his grief he 
’ fetl into a trance. There was a rumbling, and the spirit of the dead woman 
arose out of the earth and came and stood beside him. When he awoke 
out of his trance and beheld his wife he would have spoken to her, but she 
forbade him, for in what moment an Indian speaks to a ghost he dies. She 
turned away and set out to seek the spirit-land (ush'-awush-i kim, literally “the 
dance-house of ghosts”). He followed her, and together they journeyed 
through a great country and a darksome—a land that no man has seen and 
returned to report—until they came to a river that separated them from the 
spirit-land. Over this river there was a bridge of but one small rope, so 
very small that a spider could hardly erawl] across it. Here the spirit of 
the woman must bid farewell to her husband, and go over alone to the 
spirit-land. When he saw her leaving him, in an agony of grief he stretched 
out his arms toward her, beckoning her to return. She came back with him 
to this world, then started a second time to return to the invisible land. 
But he could not be separated from her, so she permitted him and he spoke 
to the spirit. In that self-same instant he died, and together they took their 
last departure for the land of spirits. 
Thus Aikut passed away from the realm of earth, and in the invisible 
world became a good and great spirit, who constantly watches over and 
befriends his posterity still living on earth. He and his wife left behind 
them two children, a brother and a sister; and to prevent incest the moon 
created another pair, and from these two pairs sprang all the Nishinam. 
Their land of spirits is the Happy Western Land of all the California 
Indians, and thither go the souls of all good Indians, to live forever in 
indolent enjoyment. (As the Nishinam reckon the points of the compass 
rather by the trend of the Sierra Nevada than by the sun or the stars, their 


west is nearly southwest. Most other Sierra tribes seem to do the same.) 


= 


Figure 31.—Boy, with ornaments. 


FABLES OF ANIMALS. 341 


ORIGIN OF INCREMATION. 


The moon and the coyote wrought together in creating all things that 
exist. The moon was good, but the coyote was bad. In making men and 
women, the moon wished to so fashion their souls that when they died they 
should return to the earth after two or three days, as he himself does when 
he dies. But the coyote was evil disposed, and he said that this should not 
_be, but that when men died their friends should burn their bodies, and once 
a year make a great mourning for them. And the coyote prevailed. So, 
_ presently when a deer died, they burned his body, as the coyote had 
decreed, and after a year they made a great mourning for him. But the 
moon creat2d the rattlesnake, and caused it to bite the coyote’s son, so that 
he died. Now, though the coyote had been willing to burn the deer’s rela- 
tions, he refused to burn his own son. Then the moon said unto him: 
“This is your own rule. You would have it so, and now your son shall be 
burned like the others.” So he was burned, and after a year the coyote 
mourned for him. Thus the law was established over the coyote also, and, 
as he had dominion over men, it prevailed over men likewise. 

This story is utterly worthless for itself, but it has its value, in that it 
shows there was a time when the California Indians did not practice crema- 
tion, which is also established by other traditions. It hints at the additional 
fact that the Nishinam to this day set great store by the moon, consider it 
their benefactor in a hundred ways, and observe its changes for a hundred 
purposes. 

THE BEAR AND THE DEER. 

At first all the animals ate only earth, but afterward the clover grew, 
and then they ate that also. There were no men yet, or rather all men 
were yet in the forms of animals. One day the bear and the deer went out 
together to pick clover. The bear pretended to see a louse on the deer’s 
neck, and the deer bent down her head to let the bear catch it, but the bear 
cut her head off, scratched out her eyes, and threw them into her basket 
among the clover. When she went home and emptied her basket, the 
deer’s children saw the eyes, and knew they were their mother’s. So they 
studied revenge. 

On another day, when the bear was pounding earth in a mortar for 


342 THE NISHINAM. 


food, as acorns are now pounded, the deer’s two children enticed the bear's 
children away to play, and persuaded them to enter a cave beneath the 
ereat rock Oamlam (high rock) on Wolf Creek, near Bear River. Then 
they fastened them in with a stone, and made a fire which roasted them 
to death. When the bear came and found them, she thought they were 
asleep and sweating, but it was the oil on their hair, and when she pawed 
them the hair came off. Thereupon she flew into a great passion, tore them 
to pieces, and devoured them. 

Then she pursued the deer’s two children to destroy them. She called 
out to them that she was their aunt and would do them good, but they fled 
and escaped up the great rock Oamlam, and it grew upward with them 
until the top of it was very high. The bear went round belind the rock 
and found a narrow rift where she could crawl up, but the deer’s children 
saw her coming, and they had a stone red-hot, which they cast down her 
throat and slew her. Then they took this same stone and threw it to the 
north, and manzanita-berries fell down; to the east, and pine-nuts fell down; 
to the south, and one kind of acorns fell down; to the west, and another kind 
of acorns fell down. ‘Thus they had now plenty of food of different kinds, 
and they ate earth no more. 

After this, while they were yet on the rock, the deer’s children thought 
to climb into heaven, it had grown so high. The big one made a ladder 
that reached the sky, and, with bow and arrow, he shot a hole up through, 
so that the little one could climb up into heaven. But the little one was 
afraid, and cried. So the big one made tobacco and a pipe, and gave them 
to the little one to smoke as he went up the ladder, whereby the smoke 
concealed the world from him, and his heart was no longer afraid. And 
this is how smoking originated. So the little one climbed up through the 
hole into heaven, and went out of sight; but presently he returned down 
the ladder, and told his brother that it was a good country above the sky, 
with plenty of sweet browse, and grass, and buds of trees, and pools of 
water, and flowers for them to sleep on. Upon that they both climbed the 
ladder and went above the sky. 

Presently they saw their mother by a pool of water cooking, and they 
knew it was she, because she had no eyes. Now, the big brother was a 


COSMOGONY—THE LIZARD STEALING FIRE. 343 


deer, but the little one was a sap-sucker. So these two made a wheel to ride 
on, that they might pursue their mother, for they were not well pleased to 
see her without eyes. But they were punished for this act of wickedness, 
for the wheel went contrary with them, turned aside, and plunged into a 
pool of water, so that they were drowned. 


This story contains a considerable part of the Nishinam cosmogony. 
In common with most California tribes, these Indians regard all animals, 
including men, as having a common original, and being intimately related. 
Thus the bear calls herself aunt to the deer’s children, and one of the latter 
is a bird. 

There is another tradition to the same effect substantially, that men 
were once on the same level with the beasts of the forest, and habitually 
devoured their own dead, as the coyote is said to do. 


ORIGIN OF FIRE. 


After the coyote had created the world and its inhabitants, there was 
still one thing lacking—fire. In the western country there was plenty of 
it, but nobody could get it; it was so far off and so closely hidden. So the 
bat proposed to the lizard that he should go and stealsome. ‘This the lizard 
did, and he got a good coal of it, but found it very hard to bring home 
because everybody wanted to steal it from him. At length he reached the 
western edge of the Sacramento Valley, and he had to be extremely careful 
in crossing with it, lest he should set the country on fire. He was obliged 
to travel by night to prevent the thieves from stealing the fire, and to keep 
the dry grass from catching fire. One night when he had nearly reached 
the foot-hills on the east side of the valley, he was so unfortunate as to come 
upon a company of sand-hill cranes (ko'-dok), who were sitting up all night 
gambling. He crept slyly along on the side of a log, holding the fire in 
his hand, but they discovered him and gave chase. Their legs were so 
long he had no hope of escape, so he was obliged to set fire to the grass, 
and let it burn into the mountains. Thus he soon had a roaring fire, and 
he had to run like a good one to keep ahead of it. When the bat saw the 
fire coming, being unused to it, he was half-blinded and had sharp pain in 
his eyes. He eried out to the lizard that his eyes would be put out, and 


344. THER NISHINAM. 


asked him to cover them up with pitch. The lizard took pitch and rubbed 
it on so thick he could see nothing, which got the bat into a bad scrape. 
He hopped, jumped, and fluttered; he flew this way, he flew that way; he 
burnt his head, he burnt his tail. Then he flew toward the west and cried 
out loud, ‘Mo-nuw', shu-le'-u-lu!” (“Blow, O wind!”) The wind heard 
him and blew in his eyes, but he could not blow off all the pitch, and that 
is the reason the bat sees so ill to this day. And because he was in the 


fire, that is the reason he is so black and singed-looking. 


THE OLD MAN-EATER. 


Long, long ago there lived an old man and his wife who made it their 
especial business to kill and eat Indians. They had their wigwam thirty 
or forty miles down on the Sacramento Plains, and the ground all around 
it was covered a foot deep with blood. They made stone mortars, carved 
and polished inside and out, much better than the mortars the women use 
nowadays to pound acorns in; and in these mortars they pounded up their 
victims, and made them into hash (as the Indians express it), so that they 
might be tender to eat. The Indians warred for their lives against this ter- 
rible old man and his wife, but they could do nothing against them, and 
were disappearing from the earth. Then at last the Old Coyote took pity 
on his offspring, the people whom he had made, and he determined to kill 
this old man. It was his habit to go into the dance-house when it was full 
of Indians, the chiefs and the great men of the tribe, and of these he would 
catch and kill the fattest and the juiciest for himself. So the coyote dug a 
great hole outside of the dance-house, close beside the door, and hid him- 
self in it with a mighty big knife, and covered himself up so that the old 
man could see nothing but the point of the knife. As he passed into the 
dance-house he saw the point of the knife and kicked at it, but went on in. 
Then the coyote leaped out of the hole, rushed in after him, caught the old 


man, and slew him. 


This legend is very interesting, on aecount of the probable reference 
to a supposed pre-aboriginal race, who were the makers of the superior 
stone mortars occasionally found in many places in California, and of which 


the Indians universally acknowledge that they were not the authors. 


VARIOUS SUPERSTITIOUS BELIEFS. 345 


Other Indians say that these mortars were given to them by the same one 
who gave them the acorns, and that they subsequently learned to fashion 
for themselves the rude mortar-holes on the top of great bowlders, the same 
that they use to-day. 


THE ROAD-WOMAN (BO/-HEM—KUL’-LEH). 


There dwells in the forests and upon the hills a ghost which is both 
man and woman. It is called by the Indians bo'-hem kiil’-leh (from boh, 
bohem, “‘road”, and kiilleh, “woman”). It is a bad ‘spirit, and only bad 
men and women resort to it. Sometimes in the night its strange, wild, 
shrill ery is heard in the forest, and then some one in the camp will answer 
it and go out to meet it. When a woman is about to be overtaken in dis- 
honest childbirth and her pangs are upon her, she goes to and fro in the 
forest crying that this bad spirit overcame her and that she conceived by it; 
also, a man who has wrought an evil thing and been detected in it accuses 
this double-sexed spirit of having tempted him. 

This is one of those strange, subtle Indian superstitions which are 
scarcely intelligible to us. I suspect this spirit must be connected with the 
phenomenon of insanity. It has often been said that there never were any 
cases of insanity among the Indians before they became acquainted with 
the Americans and learned to love strong drink. This statement is doubt- 
ful. Like all people of a low grade of culture, they attribute insanity to 
demoniacal possession. They have a word, hon'-tai, which they apply to 
people who have become infatuated with this ghost, and which undoubtedly 
can only be translated “insane”. 

I have never discovered among the Indians any trace of beings like the 
swan-maidens or were-wolves of medieval legends. They have the words 
“quail-women”, “‘deer-women”, and the like, but that #s their only way of 
expressing the feminine gender. There is a story of a famous shaman 
who, when about to exercise his art in a very difficult case, would turn 
into a bear. They also believe in hermaphrodites, and declare they have 
seen them. — 

Some Nishinam have heard of a Great Being, the white man’s God, 
whom, on the American River, they call Sha; at Placerville, Liish. They 
have the name only, nothing more. 


CHAPTER XXXIII. 
THE MI’-WOK. 


By much the largest nation in California, both in population and in 
extent of territory, is the Miwok, whose ancient dominion extended from 
the snow-line of the Sierra Nevada to the San Joaquin River, and from the 
Cosumnes to the Fresno. When we reflect that the mountain valleys were 
thickly peopled as far east as Yosemite (in summer, still further up), and 
consider the great extent and fertility of the San Joaquin plains, which 
to-day produce a thousand bushels of wheat for every white inhabitant, 
old and young, in certain districts; then add to this the long and fish-full 
streams, the Mokelumne, the Stanislaus, the Tuolumne, the Merced, the 
Chowchilla, and the San Joaquin encircling all, along whose banks the 
Indians anciently dwelt in multitudes, we shall see what a capacity there 
was to support a dense population. Even the islands of the San Joaquin 
were made to sustain their quota, for on Feather Island there are said to be 
the remains of a populous village. The rich alluvial lands along the lower 
Stanislaus, Tuolumne, and Merced contained the heart of the nation, and 
were probably the seat of the densest population of ancient California. 

And yet, broadly extended as it was, and feeble or wholly lacking as 
was the feeling of national unity, this people possess a language more 
homogeneous than many others not half so widely ramified. An Indian 
may start from the upper end of Yosemite and travel with the sun 150 
miles, a great distance to go in California without encountering a new 
tongue, and on the San Joaquin make himself understood with little diffi- 
culty. Another may journey from the Cosumnes southward to the Fresno, 
crossing three rivers which the timid race had no means of ferrying over 
but casual logs, and still hear the familiar numerals with scarcely the 


change of a syllable, and he can sit down with a new-found acquaintance 
346 


LANGUAGE—PHRASES OF SALUTATION. 347 


and impart to him hour-long communications with only about the usual 
supplement and bridging of gesture (which is great at best). To one who 
has been traveling months in regions where a new language has to be 
looked to every ten miles sometimes, this state of affairs is a great relief. 

There are, as always, many and abrupt dialectic departures, but the 
root remains, and is quickly caught up by the Indian of a different dialect. 
There are not so often whole cohorts of words swinging loose from the 
language. <A ride through the Nishinam land is like the march of a 
regiment through a hostile country; every half-day’s journey there is a 
clean breach of a whole company of words, which is replaced by another. 

For instance, north of the Stanislaus they call themselves mi’-dwol: 
(“‘‘men” or “ people”); south of it to the Merced, mz’-wa; south of that to 
the Fresno, mi’-wi. On the Upper Merced the word ‘“ river” is wa-kal'-la; 
on the Upper Tuolumne, wa-kal'-u-mi; on the Stanislaus and Mokelumne, 
wa-kal'-u-mi-toh. This is undoubtedly the origin of the word “ Mokelumne”, 
which is locally pronounced mo-kal’-u-my. So also kos‘-siim, kos'-siim-mi 
(salmon) is probably the origin of the word ‘ Cosumnes”, which is pro- 
nounced koz’-u-my. For the word “ grizzly bear” there exist in different 
dialects the following different forms: w-zu'-mai-ti, os-o'-mai-ti, uh-zu'-mar-ti, 
uh-zw -mai-tuh. 

Their language is not lacking in words and phrases of greeting, which 
are full of character. When one meets a stranger he generally salutes him, 
wu'-meh? ‘{Whence] do you come”? After which follows, whi-i'-neh? 
“What are you at”? Sometimes it is w2’-oh u-kih'’? about equivalent to 
“How do you do?” How like the savage! Instead of inquiring kindly 
as to the new comer’s health and welfare, with the inquisitiveness and sus- 
picion of his race he desires to know from what quarter he hails, whither he 
is going, what for, etc. After the third or fourth question has been asked 
him, the stranger frequently remarks he'-kang-ma, “I am hungry”, which 
never fails to procure a substantial response, or as substantial as the larder 
will permit. Perhaps he will acknowledge it by ku'-ni, “Thank you”; 
more probably not. When the guest is ready to take his departure, he 
never fails to say wik’-si-mus-si, “I am going”. To which the host re- 
plies jo-to-el-le’, ““You go ahead”, an expression which arises from their 


348 THE MIWOK. 


custom of walking single file. These rudely-inquisitive greetings areheard 
only when two Indians meet abroad. At home the stranger is received 
in silence. 

Some of the idioms are curiously characteristic of that peint-no-point 
way of talking which savages have in common with children: Thus, hai’-em 
is “near”, and hai’-et-kem is also “near”, but not quite so near; and kotun 
isa “long way off”, though that may be only on the epposite bank of the 
river. Chu'-tois “good”; chu-to-si-ke’ is “very good”, the only compara- 
tive expression there is. 

While this is undoubtedly the largest, it is also probably the lowest na- 
tion in California, and it presents one of the most hopeless and saddening 
spectacles of heathen races. ‘According to their own confession, in primitive 
times both sexes and all ages went absolutely naked. All of them north of 
the Stanilaus, and probably many south also, not only married cousins, but 
herded together so promiscuously in their wigwams that not a few white 
men believe and assert to this day the monstrous proposition that sisters 
were often taken for wives. But this is unqualifiedly false. The Indians 
all deny it emphatically, and not one of their accusers could produce an in- 
stance, having been deceived into the belief by the general circumstance 
above mentioned. 

They eat all creatures that swim in the waters, all that fly through the 
air, and all that creep, crawl, or walk upon the earth, with a dozen or so 
exceptions. They have the most degraded and superstitious beliefs.in wood- 
spirits, who produce those disastrous conflagrations to which California is 
subject; in water-spirits, who inhabit the rivers, consume the fish ; and in 
fetichistic spirits, who assume the forms of owls and other birds, to render 
their lives a terror by night and by day. 

In oceasional specimens of noble physical stature they were not lack- 
ing, especially in Yosemite and the other mountain valleys; but the utter 
weakness, puerility, and imbecility of their conceptions, and the unspeaka- 
ble obscenity of some of their legends, almost surpass belief. 

But the saddest and gloomiest thing connected with the Miwok is 
the fact that many of them, probably a majority of all who have any 
well-defined ideas whatever.on the subject, believe in the annihilation of 


BDPLIEF IN ANNIHILATION—NAMES. 349 


the soul after death. When an Indian’s friend departs the earth, he 
mourns him with that great and poignant sorrow of one who is without 
hope. He will live no more forever. All that he possessed is burned 
with him upon the funeral pyre, in order that nothing may remain 
to remind them afterward of one who is gone to black oblivion. So 
awful to them is the thought of one who is gone down to eternal noth- 
ineness that his name is never afterward even whispered. If one of his 
friends is so unfortunate as to possess the same name, he changes it for 
another, and if at any time they are compelled to mention the departed, 
with bated breath they murmur simply #t’-teh, “him”. Himself, his iden- 
tity, is gone; his name is lost; he is blotted out; éteh represents merely 
the memory of a being that once was. Like all other tribes in California, 
they are gay and jovial in their lives ; but while most of the others have a 
mitigation of the final terrors in the assured belief of an immortality in the 
Happy Western Land, the Miwok go down with a grim and stolid sullen- 
ness to the death of a dog that will live no more. 1t is necessary to say, 
however, that not all entertain this belief. It seems to prevail more espe- 
cially south of the Merced, and among the most grave and thoughtful of 
these. Throughout the Sacramento and San Joaquin Valleys one will 
occasionally meet an Indian who holds to aanihilation; but the creed is no 
where so prevalent as here. 

The Miwok north of the Stanilaus designate tribes principally by the 
points of the compass. These are éw’«wun, chu'-much, he'-zu-it, ol'-o-wit 
(north, south, east, west), from which are formed tribal names as follows: 
Tu’-mun, Tu’-mi-dok, Ta-mo-le’-ka; Chu’-much, Chiim’-wit,- Chu’-mi-dok 
or Chim’-i-dok, Chiim-te’-ya; Ol-o-wit, Ol-o’-wi-dok, Ol-o-wi'-ya, ete. 
Ol-o'-wi-dok is the general name applied by the mountaineers to all the 
tribes on the plains as far west as Stockton and the San Joaquin. 

But there are several names employed absolutely. On the south bank 
of the Middle Cosumnes are the Ka’-ni; on Sutter Creek, the Yu-lo’-ni; 
in Yosemite, the A-wa’-ni; on the South Fork of the Merced, the Nat’-chu ; 
on the Stanislaus and Tuolumne, the extensive tribe of the Wal’-li; on the 
Middle Merced, the Chiim-te’-ya; on the Upper Chowchilla River, the 
Heth-to’-ya; on the Middle Chowchilla, the Chau-chil’-la; on the north 


550 THE MIWOK. 


bank of the Fresno, the Po’-ho-ni-chi. There were probably others besides 
on the plains, but they have been so long extinct that their names are for- 
gotten. Dr. Bunnell mentions the ‘Potoencies”, but no Indian had ever 
heard of such a tribe; also, the “‘Honachees”, which is probably a mis- 
take for the Mo-na’-chi, a name applied by some Indians to the Paiuti. 

How extremely limited were their journeyings of old may be judged 
by the fact that all of them, no matter what two rivers they live between, 
always employ the same phrases: wa-hal'-u-mi tu'-mun (north river), and wa- 
kal'-u-mi chu'-much (south river). The only fixed name I was ever able to 
learn was O-tul/-wi-uh, which is the Tuolumne. 

The name ‘“ Walli” has been the subject of a great deal of discussion 
among white men, as to its meaning and derivation. Some assert that it 
is a word applied by the pioneers to the Indians, without any signification; 
others, that it is an aboriginal word, denoting ‘“‘friends”. Probably the 
latter theory is due to the fact that the Indians, in meeting, frequently ery 
out “Walli! Walli!” Asa matter of fact, itis derived from the word wal'-lim, 
which means simply ‘‘ down below”; and it appears to have been originated 
by the Yosemite Indians and others living high up in the mountains, and 
applied to the lower tribes with a slight feeling of contempt. The Indians 
on the Stanislaus and Tuolumne use the term freely in conversing among 
themselves, but on the Merced it is never heard except when spoken by the 
whites. 

For houses, the Miwok construct very rude affairs of poles and brush- 
wood, which they cover with earth in the winter; in summer, as the general 
custom is, they move into mere brushwood shelters. Higher up in the 
mountains they make a summer lodge of puncheons, in the shape of a 
sharp cone, with one side open, and a bivouac-fire in front of it. 

Perhaps the only special points to be noted in their .physiognomy are 
the smallness of many heads, and the flatness on the sinciput, caused by 
their lying on the hard baby-basket when infants. I felt the heads of a 
rancheria near Chinese Camp, and was surprised at the diminutive balls 
which lurked within the masses of hair. The chief, Captain John, was at 
least seventy years old, yet his head was still perceptibly flattened on the 
back, and I could almost encircle it with my hands. 


‘soluvutis UloOy—'eE ons 


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t's 
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ACORN-GRANARIES—ERRONEOUS ANATOMY. Bhi)! | 


For food they depend principally on acorns. They had, in common 
with many tribes both in the Sierra and in the Coast Range, a kind of 
granary to store them in for winter. When the crop was good and they 
harvested more than they wished to carry to camp just then, with a fore- 
thought not common among barbarians they laid by the remainder on the 
spot. Selecting a tree which presented a couple of forks a few feet from 
the ground, but above the reach of wild animals, they laid a pole across, and 
-on that as a foundation, wove a cylinder-shaped granary of willow wicker- 
work, three or four feet in diameter and twice as high, which they filled 
with acorns and covered with thatch. There they remained safe. As these 
were often miles from a village, the circumstance denotes that they reposed 
no small confidence in each other’s honesty. It goes near to refute 
altogether the frequent allegations that they are a nation of thieves. Now- 
adays, they make most of their granaries close to camp, either right on the 
ground or elevated on top of some posts. 

It is generally asserted of these Indians that they will eat anything. 
But there is one exception, and that is the clean, sweet flesh of the skunk. 
Old hunters assert that it is such, but the aborigines detest it beyond 
measure. So uncompromising is their horror of this animal that they have 
never examined one; consequently they have an erroneous impression of 
its anatomy. They believe that the effluvium is produced, not by any 
peculiar secretion, but by the emission of wind! An old hunter related an 
amusing method of capturing this animal which he had seen among the 
Nishinam. One man attracted its attention.in front while another ran up 
quickly behind, seized it by the tail, and by a blow with his hand on the 
back of the neck broke that organ before the beast could become offensive. 
The Miwok utilize it in one way atleast; they sometimes hang the carcasses 
on trees along a trail difficult to follow, so that they can be guided by one 
sense if not by another. I have seen this myself. 

They are very fond of hare, and make comfortable robes of their 
skins. They cut them into narrow slits, dry them in the sun, then lay them 
close together, and make a rude warp of them by tying or sewing strings 
across at intervals of a few inches. 

Soap-root is used in the manufacture of a kind of glue, and the squaws 


352 THE MIWOK. 


make brushes of the fibrous matter encasing the bulb, wherewith they 
occasionally sweep out their wigwams and the earth for a small space 
around. Although there were millions of tall, straight pines in the moun- 
tains, the Miwok had no means of crossing rivers, except logs or clumsy 
rafts. All the dwellers on the plains, and as far up as the cedar-line, 
bought all their bows and many of their arrows from the upper moun- 
taineers. An Indian is ten days in making a bow, and it is valued at $3, 
$4, and $5, according to the workmanship; an arrow at 122 cents. Three 
kinds of money were employed in this traffic. White shell-buttons, pierced 
in the center and strung together, rate at $5.a yard (this money was less 
valuable than among the Nishinam, probably because these lived nearer the 
source of supply); “periwinkles” (olivella?) at 51 a yard; fancy marine 
shells at various prices, from $3 to $10 or $15 a yard, according to their 
beauty. 

Their chieftainship, such as it is, is hereditary when there is a son or 
brother of commanding influence, which is very seldom; otherwise he is 
thrust aside for another. He is simply a master of ceremonies, except when 
aman of great ability appears, in which case he sometimes succeeds in 
uniting two or three of the little, discordant tribelets around him, and 
spends his life in a vain effort to harmonize others, and so goes down to his 
grave at the last broken-hearted. It is of no use; the greatest savage 
intellect that ever existed could not have banded permanently together fifty 
villages of the California Indians. 

When he decides to hold a dance in his village, he dispatches 
messengers to the neighboring rancherias, each bearing a string wherein is 
tied a number of knots. Every morning thereafter the invited chief unties 
one of the knots, and when the last one is reached they joyfully set forth 
for the dance—men, women, and children. 

Occasionally there arises a great orator or ‘prophet, who wields a wide 
influence, and exerts it to introduce reforms which seem to him desirable. 
Old Sam, of Jackson, Calaveras County, was such a one. Sometimes he 
would set out on a speaking tour, traveling many miles in all directions, 
and discoursing with much fervor and eloquence nearly all night, according 
to accounts. Shortly before I passed he had introduced two reforms, at 


A ih 


OLD SAMS REFORMS—A GOLD-DIGGING CHIEF. 353 


which the reader will probably smile, but which were certainly salutary so 
far as they went. One was that the widows no longer tarred their heads in 
mourning, but painted their faces, which would be less lasting in its loath- 
some effects. The other was that instead of holding an annual ‘‘ery” in 
memory of the dead, they should dance and chant dirges. 

In one of his speeches to his people he is reported to have counseled 
them to live at peace with the whites, to treat them kindly, and avoid quar- 
rels whenever possible, as it was worse than useless to contend against 
their conquerors. He then diverged into remarks on economy in the house- 
hold: “Do not waste cooked victuals. You never have too much, any- 
how. The Americans do not waste their food. They work hard for it, and 
take care of it. They keep it in their houses out of the rain. You let the 
squirrels get into your acorns. When you eat a piece of pie, you eat it up 
as far as the apple goes, then throw the crust into the fire. When you have 
a pancake left you throw it to the dogs. Every family should keep only 
one dog. It is wasteful.” 

Tai-pok’-si, chief of the Chimteya, was a notable Indian in his genera- 
tion, holding undisputed sovereignty in the valley of the Merced, from the 
South Fork to the plains. Early every morning, as soon as the families 
had had time decently to prepare breakfast, he would step out before his 
wigwam and lift up his sonorous voice like a Stentor, summoning the whole 
village to work in the gold-diggings, and himself went forth to share the 
labor of the humblest. Men, women, and children went out together, tak- 
ing their dinners along, and the village was totally deserted until about 
three o’clock Every one worked hard, inspired by the example of their 
great chieftain, the men making dives in the Merced of a minute or more, 
and bringing up the rich gravel, while the women and children washed it 
on shore. They got plenty of gold and lived in civilized luxury so long as 
Taipoksi was alive. He was described by one who knew him well as a 
magnificent specimen of a savage, standing fully six feet high, straight and 
sinewy, shiny-black as an Ethiopian, with eyes like an eagle’s, a lofty fore- 
head, nostrils high and strongly chiseled, each of them showing a clean, bold 
ellipse. He died in 1857, and was buried in Rum Hollow with unparalleled 


pomp and splendor. Over 1,200 Indians were present at his funeral. After 
23 T © 


354 THE MIWOK. 


this grand old barbarian was gone his tribe speedily went to the bad; their 
industry lagged; their gold was gambled away; their fine clothing followed 
hard after it; dissension, disease, and death scattered them to the four 
winds. 

Among the Miwok a bride is sometimes carried to the lodge of her 
husband on the back of a stalwart Indian, amid a joyous throng, singing 
songs, dancing, leaping, and whooping. In return for the presents given by 
the groom, his father-in-law gives the young couple various substantial 
articles, such as are needful in the scullery, to set them up in housekeeping. 
In fact, here, as generally throughout the State, it is a pretty well estab- 
lished usage that the parents are to do everything for their children, and 
the latter nothing until they marry. ‘The father often continues these pres- 
ents of meat and acorns for several years after the marriage. And what is 
his reward? Making himself a slave, he is treated substantially as such,’ 
and when he has become old, and ought to be tenderly JTRS he fre- 
quently has to shift for himself. 

Mention is made of a woman named Ha-u-chi-ah’, living near Mur- 
phy’s, who, in 1858, gave birth to twins and destroyed one of them, in 
accordance with the universal custom. 

Some of their shamans are men and some women. Searification and 
prolonged suction with the mouth are their staple methods. In case of 
colds and rheumatism they apply Califorma balm of Gilead (Picea grandis) 
externally and internally. Stomachic affections and severe travail are 
treated with a plaster of hot ashes and moist earth. They think that their 
male shamans or sorcerers can sit on a mountain top, fifty miles distant from 
a man whom they wish to destroy, and accomplish that result by filliping 
poison toward him from their finger-ends. The shaman’s prerogative is that 
he must be paid in advance; hence a man seeking his services brings his offer- 
ing with him, a fresh-slain deer, or so many yards of shell-money, or some- 
thing, and flings it down on the ground before him without a word, thereby 
intimating that he desires the equivalent of that in medicine and treatment. 
The patient’s prerogative is that if he dies his friends may kill the physi- 
cian. 


In the acorn dance the whole company join hands and dance in a circle, 


| | 


Figure 33.—Cornstalk guitars (Yo’ kuts), baton (Hnu’ pa), bone-whistles. 


FANDANGOES—MOURNING THE DEAD. SDD 


men and women together—a position of equality not often accorded to the 
weaker sex. They generally have to dance by themselves in an outside 
circle, each woman behind her lord. _ Besides this fixed anniversary there 
are many occasional fandangoes, for feasting and amusement. They resem- 
ble a civilized ball somewhat, inasmuch as the young men of the village 
giving the entertainment contribute a sum of money wherewith to procure 
a great quantity of hare, wild-fowl, acorns, sweet roots, and other deli- 
cacies (nowadays generally a bullock, sheep, flour, fruit, ete.). Then they 
select a sunny glade, far within some sequestered forest where they will not 
be disturbed by intruders, and plant green branches in the ground, forming 
a large circle. Grass and pine-straw are scattered within to form at once 
a divan and a dancing-floor. _Here the invited villagers collect and spend 
frequently a week; gambling, feasting, and sleeping in the breezy shade by 
day, and by night dancing to lively tunes, with execrable and most indus- 
trious music, and wild, dithyrambic crooning of chants, and indescribable 
dances, now sweeping around in a ring beneath the overhanging pine- 
boughs, and now stationary, with plumes nodding and beadery jingling. 
It is wonderful what a world of riotous enjoyment the California Indians 
will compress into the space of a week. 

They observe no puberty dance, neither does any other tribe south of 
Chico. 

There is no observance of the dance for the dead, but an annual 
mourning (nit'-yw) instead; and occasionally, in the case of a high per- 
sonage, a special mourning, set by appointment a few months after his 
death. One or more villages assemble together in the evening, seat them- 
selves on the ground in a circle, and engage in loud and demonstrative 
wailing, beating themselves and tearing their hair. The squaws wander 
off into the forest wringing their arms piteously, beating the air, with eyes 
upturned, and adjuring the departed one, whom they tenderly call ‘‘dear 
child”, or ‘dear cousin” (whether a relative or not), to return. Sometimes, 
during a kind of trance or frenzy of sorrow, a squaw will dance three or 
four hours in the same place without cessation, crooning all the while, until 
she falls in a dead faint. Others, with arms interlocked, pace to and fro in 


356 THE MIWOK. 


a beaten path for hours, chanting weird death-songs with eldritch and inar- 
ticulate wailings—sad voicings of savage, hopeless sorrow. 

On the Merced the widow does not apply pitch over the whole face, 
but only in a small blotch under the ears, while the younger squaws singe 
off their hair short. When some relative chances to be absent at the time 
of the funeral some article belonging to the deceased (frequently a hat 
nowadays) is preserved from the general sacrifice of his effects and retained 
until the absent member returns, that the sight of it may kindle his sorrow 
and awaken in his bosom fresh and piercing recollections of that being 
whom he will never more behold. 

On the Lower Tuolumne, after dancing the frightful death-dance around 
the fresh-made grave into which the body has just been lowered, they go 
out of mourning by removing the pitch until the annual mourning comes 
round, when they renew it. On the latter occasion they make out of cloth- 
ing and blankets manikins to represent the deceased, which they carry 
around the graves with shrieks of sorrow. 

As soon as the annual mourning is over in autumn all the relatives of 
the departed are at full liberty to engage in their ordinary pursuits, to 
attend dances, ete., which before that were interdicted. That solemn ocea- 
sion itself too frequently winds up with a gross debauch of sensuality. The 
oldest brother is entitled to his brother’s widow, and he may even convey 
her home to his lodge on the return from the funeral, if he is so disposed, 
though that would be accounted a very scandalous proceeding. 

Although cremation very generally prevailed among the Miwok there 
never was a time when it was universal. Captain John states that long be- 
fore they had ever seen any Europeans, the Indians high up in the mountains 
buried their dead, though his people about Chinese Camp always burned. 
As low down on the Stanislaus as Robinson’s Ferry long ranks of skeletons 
have been revealed by the action of the river, three or four feet beneath 
the surface, doubled wp and covered with stones, of which none of the bones 
showed any charring. 

In respect to legends, they relate one which is somewhat remarkable. 
First it is necessary to state that there is a lake-like expansion of the Upper 


Tuolumne some four miles long and from a half mile to a mile wide, directly 


A CATACLYSM IN THE SIERRA. d07 


north of Hatchatchie Valley (erroneously spelled Hetch Hetchy). It ap- 
pears to have no name among Americans, but the Indians call it O-wai’-a- 
nuh, which is manifestly a dialectic variation of a-wai’-a, the generic word for 
“Jake”. Nat. Screech, a veteran mountaineer and hunter, states that he 
visited this region in 1850, and at that time there was a valley along the 
river having the same dimensions that this lake now has. Again, in 1855, 
he happened to pass that way and discovered that the lake had been formed 
as it now exists. He was ata loss to account for its origin; but subse- 
quently he acquired the Miwok language as spoken at Little Gap, and 
while listening to the Indians one day he overheard them casually refer to 
the formation of this lake in an extraordinary manner. On being questioned 
they stated that there had been a tremendous cataclysm in that valley, the 
bottom of it having fallen out apparently, whereby the entire valley was 
submerged in the waters of the river. As nearly as he could ascertain from 
their imperfect methods of reckoning time this occurred in 1851; and in 
that year, while in the town of Sonora, Screech and many others remem- 
bered to have heard a huge explosion in that direction which they then 
supposed was caused by a local earthquake. 

On Drew’s Ranch, Middle Fork of the Tuolumne, lives an aged squaw 
called Dish-i, who was in the valley when this remarkable event occurred. 
According to her account the earth dropped in beneath their feet and the 
waters of the river leaped up.and came rushing upon them in a vast, roar- 
ing flood, almost perpendicular like a wall of rock. At first the Indians 
were stricken dumb and motionless with terror, but when they saw the 
waters coming they escaped for life, though thirty or forty were overtaken 
and drowned. Another squaw named Isabel says that the stubs of trees, 
which are still plainly visible deep down in the pellucid waters, are con- 
sidered by the old superstitious Indians to be evil spirits, the demons of 
the place, reaching up their arms, and that they fear them greatly. This 
account, if authentic, is valuable as throwing some light on the origin of 
Yosemite and other great canons of the high Sierra. 

An Indian of Garrote narrated to me a myth of the creation of man 
and woman by the coyote, which contained a very large amount of aboriginal 
dirt. When the legends of the California Indians are pure, which they 


358 THE MIWOK. 


generally are, they are often quite pretty ; but when they diverge into im- 
purity they contain the most gratuitous and abominable obscenity ever 
conceived by the mind of man. 

The following isa fable told at Little Gap: 


CREATION OF MAN. 


After the coyote had finished all the work of the world and the inferior 
creatures he called a council of them to deliberate on the creation of man. 
They sat down in an open space in the forest, all in a circle, with the lion at the 
head. On his right sat the grizzly bear, next the cinnamon bear, and so on 
around according to the rank, ending with the little mouse, which sat at the 
lion’s left. 

The lion was the first to speak, and he declared he should like to see 
man created with a mighty voice like himself, wherewith he could frighten 
all animals. For the rest he would have him well covered with hair, terri- 
ble fangs in his claws, strong talons, ete. ; 

The grizzly bear said it was ridiculous to have such a voice as his 
neighbor, for he was always roaring with it and scared away the very prey 
he wished to capture. He said the man ought to have prodigious strength, 
and move about silently but very swiftly if necessary, and be able to grip 
his prey without making a noise. 

The buck said the man would look very foolish, in his way of thinking, 
unless he had a magnificent pair of antlers on his head to fight with. He 
also thought it was very absurd to roar so loudly, and he would pay less 
attention to the man’s throat than he would to his ears and his eyes, for he 
would have the first like a spider’s web and the second like fire. 

The mountain sheep protested he never could see what sense there was. 
in such antlers, branching every way, only to get caught in the thickets. 
If the man had horns mostly rolled up, they would be like a stone on each 
side of his head, giving it weight, and enabling him to butt a great deal 
harder. 

When it came the coyote’s turn to speak, he declared all these were 
the stupidest speeches he ever heard, and that he could hardly keep awake 


while listening to such a pack of noodles and nincompoops. Every one of 


A COUNCIL OF THE ANIMALS. 359 


them wanted to make the man like himself. They might just as well take 
one of their own cubs and call ita man. As for himself he knew he was 
not the best animal that could be made, and he could make one better than 
himself or any other. Of ceurse, the man would have to be like himself 
in having four legs, five fingers, etc. It was well enough to have a voice 
like the lion, only the man need not roar all the while with it. The grizzly 
bear also had some good points, one of which was the shape of his feet, 
which enabled him easily to stand erect; and he was in favor, therefore, of 
making the man’s feet nearly like the grizzly’s. The grizzly was also happy 
in having no tail, for he had learned from his own experience that that 
organ was only a harbor for fleas. The buck’s eyes and ears were pretty 
good, perhaps better than his own. Then there was the fish, which was 
naked, and which he envied, because hair was a burden most of the year; 
and he, therefore, favored a man without hair. His claws ought to be as 
long as the eagle’s, so that he could hold things in them. But after all, 
with all their separate gifts, they must acknowledge that there was no ani- 
mal besides himself that had wit enough to supply the man; and he should 
be obliged, therefore, to make him like himself in that respect also—cunning 
and crafty. 

After the coyote had made an end, the beaver said he never heard such 
twaddle and nonsense in his life. No tail, indeed! He would make aman 
with a broad, flat tail, so he could haul mud and sand on it. 

The owl] said all the animals seemed to have lost their senses; none of 
them wanted to give the man wings. For himself, he could not see of what 
use anything on earth could be to himself without wings. 

The mole said it was perfect folly to talk about wings, for with them 
the man would be certain to bump his head against the sky. Besides that, 
if he had eyes and wings both, he would get his eyes burnt out by flying 
too near the sun; but without eyes he could burrow in the cool, soft earth, 
and be happy. 

Last of all, the little mouse squeaked out that he would make a man 
with eyes, of course, so he could see what he was eating; and as for bur- 
rowing in the ground, that was absurd. 

So the animals disagreed among themselves, and the council broke up 


360 THE MIWOK. 


in a row. The coyote flew at the beaver, and nipped a piece out of his 
cheek ; the owl jumped on top of the coyote’s head, and commenced lifting 
his scalp, and there was a high time. Every animal set to work to make a 
man according to his own ideas; and, taking a lump of earth, each one 
commenced molding it like himself; but the coyote began to make one like 
that he Had described in the council. It was so late before they fell to 
work that nightfall came on before any one had finished his model, and 
they all lay down and fell asleep. But the cunning coyote staid awake 
and worked hard on his model all night. When all the other animals were 
sound asleep, he went around and discharged water on their models, and 
so spoiled them. In the morning early he finished his model and gave it 
life long before the others could make new models; and thus it was that 
man was made by the coyote. 

Many authors, in writing of the California Indians, use the term ‘“sweat- 
house” loosely and inaccurately, applying it not only to the sudatory proper, 
but also to the public structure which I have variously designated ‘‘assem- 
bly-house”, ‘‘assembly-hall”, ‘“dance-house”, ete. Among the tribes of 
Southern California, south of Sacramento City, for instance, the sweat-house 
is made in the same way as the assembly-house, that is, a dome-shaped struc- 
ture of poles and wicker-work, thatched and then heavily covered with 
earth; but it is much smaller. It is seldom used for any but purely’sudatory 
purposes. In Northern California (except on the Klamath) the sweat-house 
is sometimes nearly as large as the assembly-house; and as it is made in 
the same way, and is sometimes used for certain religious or ecstatic dances, 
it has come to be a wide-spread popular error to confound it with the 
assembly-house. 

Following are the Miwok numerals, as spoken in Yosemite. There 
are slight variations everywhere, but the only one of importance is found 
on Calaveras River, where /w/-teh is substituted for keng’-a. 


| One. | keng’-a. Six. ti-mok’-a. 
Two. o-ti’-ko. Seven. | tit-oi’-a. 
Three. | to-lok’-o. | Bieht. | kA-win’-ta. 
af hips | aa) } 
Four. | o-i-sa. Nine. el-le’-wa. 
| 


| Five. | ma-chi -ka. Ten. na-a’-cha. 


ry 


‘anun[d ppoo & puB ywoms Y—'pE aus 


CHAPTER XXXIV. 


YOSEMITE. 


There is no doubt the Indians would be much amused if they could 
know what a piece of work we have made of some of their names. As 
stated in the Introduction, all California Indian names that have any signifi- 
cance at all must be interpreted on the plainest and most prosaic principles; 
whereas the great, grim walls of Yosemite have been made by the white 
man to blossom with aboriginal poetry like a page of “Lalla Rookh”. 
From the “Great Chief of the Valley” and the “Goddess of the Valley” 
down to the ‘Virgin Tears” and the ‘Cataract of Diamonds”, the sump- 
tuous imaginations of various discoverers have trailed through that wonder- 
ful gorge blazons of mythological and barbarian heraldry of an Oriental 
gorgeousness. It would be a pity, truly, if the Indians had not succeeded 
in interpreting more poetically the meanings of the place than our country- 
men have done in such bald appellations as ‘Vernal Fall”, ‘Pigeon Creek”, 
and the like; but whether they did or not, they did not perpetrate the 
melodramatic and dime-novel shams that have been fathered upon them. 

In the first place the aborigines never knew of any such locality as 
Yosemite Valley. Second, there is not now and there has not been any- 
thing in the valley which they call Yosemite. Third, they never called 
“Old Ephraim” himself Yosemite, nor is there any such a word in the 
Miwok language. 

The valley has always been known to them, and is to this day, when 
speaking among themselves, as A-wé-ni. This, it is true, is only the name 
of one of the ancient villages which it contained; but by prominence it 
gave its name to the valley, and, in accordance with Indian usage almost 
everywhere, to the inhabitants of the same. The word ‘‘ Yosemite” is sim- 


ply a very beautiful and sonorous corruption of the word for “grizzly bear”. 
361 


362 YOSEMITE. 


On the Stanislaus and north of it the word is w-zdé-mai-ti; at Little Gap, 
o-sd-mai-ti; in Yosemite itself, u-zd-mai-ti; on the South Fork of the Merced, 
uh-zu-mai-tuh. 

Mr. J. M. Hutchings, in his ‘‘Seenes of Wonder and Curiosity in Cali- 
fornia”, states that the pronunciation on the South Fork is “Yohamite”. 
Now, there is occasionally a kind of cockney in the tribe, who cannot get 
the letter “‘h” right. Different Indians will pronounce the word for “wood” 
su-su-eh, su-suh, hu-hi-eh; also, the word for ‘“‘eye”, hun'-ta, hun'-tum, shun'-ta. 
It may have been an Indian of this sort who pronounced the word that 
way; I never heard it so spoken. 

In other portions of California the Indian names have effected such 
slight lodgment in our atlases that it is seldom worth while to go much out 
of the way to set them right; but there are so many of them preserved in 
Yosemite that it is different. Professor Whitney and Mr. Hutchings, in their 
respective guide-books, state that they derived their catalogues of Indian 
names from white men. The Indians certainly have a right to be heard in 
this department at least; and when they differ from the interpreters every 
right-thinking man will accept the statement of an intelligent aborigine as 
against a score of Americans. The Indian can very seldom give a con- 
nected, philosophical account of his customs and ideas, for which one must 
depend on men who have observed them; but if he does not know the sim- 
ple words of his own language, pray who does? 

Acting on this belief, I employed Choko (a dog), generally known as 
Old Jim, and accounted the wisest aboriginal head in Yosemite, to go with 
me around the valley and point out in detail all the places. He is one of 
the very few original Awani now living; for a California Indian, he is excep- 
tionally frank and communicative, and he is generally considered by Ameri- 
cans as truthful as he is shiftless, a kind of aboriginal Sam Lawson. His 
statements and pronunciations I compared with those of other Indians, that 
the chances of error might be as much reduced as possible. In the follow- 
ing list the signification of the name is given whenever there is any known 
to the Indians. 

Wa-kal’-la (the river). Merced River. 


Kai-al’-a-wa, Kai-al-au’-wa, the mountains just west of E] Capitan. 


Figure 35,—Pu-si’-na-chuk’-ha. (Squirrel and 
acorn granary.) 


7 ¥ 
ine wre Vibert ons) ae en ce 


- We 


pia 
wy! 
= “a 
; ere 
ah 
16,5 
1 ) fi ) Mie a . 
j ee isis * 
; Patsy © etree 
. 4 (eth ol, Ska OR 
aha Mc ial es 
st I al ea 
PL bs twee! _ 1 7 


: ae r ian oo 
y RS ee: “ate De 
* haga) ees ¢ ent id a) ee ES ie it gine AEE ihe ; ae 
: — aU Ts ne < Syl ee oe ga a 3 1k, \ 
- Da oe BN 2 al hy 
ko oe a Pine c)) aang Se) y a +4) 
ya ee : 
a ‘ - Greil. sre mit i i 2 Feirk 
‘ F > ; 
we 
i 7 me 


a ii 


wy ¥ ~ i 


c al 
“ > an h(n fell ee 


NAMES OF LOCALITIES. 363 


Pit’-ptit-on, the little stream first crossed on entering the valley on 
the north side. 

Lung-u-tu-ku’-ya, Ribbon Fall. 

Po’-ho-no, Po-ho’-no, (though the first is probably the more correct), 
Bridal-Veil Fall. In Hutchings’s Guide-Book, it is stated that the Indians 
believe this stream and the lake from which it flows to be bewitched, and 
that they never pass it without a feeling of distress and terror. Probably 
the Americans have laughed them out of this superstition, as it certainly is 
not now perceptible. This word is said to signify “evil wind”. The only 
“evil wind” that an Indian knows of is a whirlwind, which is poi-i’-cha or 
kan'-u-ma. 

Tu-tok-a-nu’-la, El Capitan. This name is a permutative substantive 
formed from the verb til-tak’-a-na, to creep or advance by degrees, like a 
measuring-worm. This may, therefore, be called the ‘ Measuring-worm 
Stone”, of which the origin will be explained in the legend given below. 

Ko-su’-ko, Cathedral Rock. 

Pu-si’-na, Chuk’-ka (the squirrel and the acorn-cache), a tall, sharp 
needle, with a smaller one at its base, just east of Cathedral Rock. Pu-si’-na 
is “squirrel”, and chuk'-ka is “acorn-cache”. A single glance at it will 
show how easily the simple savages, as they were pointing out to one 
another the various objects, imagined here a squirrel nibbling at the base 
of an acorn granary. 

Kom-pom-pe’-sa, a low rock next west of Three Brothers. This is 
erroneously spelled ‘‘Pompompasus”, applied to Three Brothers, and inter- 
preted “‘mountains playing leap-frog”. The Indians know neither the word 
nor the game. 

Loi’-a, Sentinel Rock. 

Sak’-ka-du-eh, Sentinel Dome. 

Cho’-lok (the fall), Yosemite Fall. This is the generic word for 
“fall”. 

Um/’-mo-so (generally contracted by the Indians to Um‘-moas or Um’- 
mo), the bold, towering cliff east of Yosemite Fall. According to Choko, 
there was formerly a hunting-station near this point, back in the mountains, 
where the Indians secreted themselves to kill deer when driven past by 


364 YOSEMITE. 


others. If we may credit him, they missed more than they hit. In his. 
jargon of English, Spanish, and Indian, supplemented with copious and 

expressive pantomime, he described how they hid themselves in the booth, 

and how the deer came scurrying past; then he quickly caught up his bow 

and shot, shot, shot; then peered out of the bushes, looked blank, laughed, 

and cried out, “All run away; no shoot um deer!” 

Ma’-ta (the canon), Indian Canon. A generic word, in explaining 
which the Indians hold up both hands to denote perpendicular walls. 

Ham/-mo-ko (usually contracted to Ham’-moak), a generic word, used 
several times in the valley to denote the broken debris lying at the foot of 
the walls. 

U-zu'-mai-ti La/-wa-tuh (grizzly-bear skin), Glacier Rock. The In- 
dians give it this name from the grayish, grizzled appearance of the wall 
and a fancied resemblance to a bear-skin stretched out on one of its faces. 

Tu-tu’-lu-wi-sak, Tu-til/-wi-ak, the southern wall of South Canon. 

Cho-ko-nip’-o-deh (baby-basket), Royal Arches. This curved and 
overhanging canopy-rock bears no little resemblance to an Indian baby- 
basket. Another form is cho-ko'-ni; and either one means literally ‘“dog- 
place” or ‘‘dog-house ”. 

Tol’-leh, the soil or surface of the valley wherever not occupied by ¢ 
village; the commons. It also denotes the bank of a river. 

Pai-wai’-ak (white water?), Vernal Fall. The common word for 
“water” is kik’-kuh, but a-wai’-a means ‘a lake” or body of water. I have 
detected a conjectural root, pai, pi, denoting “white”, in two languages. 

Yo-wai’-yi, Nevada Fall. In this word also we detect the root of 
awaia. 

Tis-se’-yak, South Dome. This is the name of a woman who figures in 
a legend related below. The Indian woman cuts her hair straight across the 
forehead, and allows the sides to drop along her cheeks, presenting a square 
face, which the Indians account the acme of female beauty ; and they think 
they discover this square face in the vast front of South Dome. 

To-ko’-ye, North Dome. This rock represents Tisseyak’s husband. 
On one side “of him is a huge, conical rock, which the Indians call the 


acorn-basket that his wife threw at him in anger. 


Figure 36.—Cho-ko-nip’-o-deh, (baby-basket.) 


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VILLAGES #N THE VALLEY. 365 


Shun’-ta, Hun’-ta (the eye), the Watching Eye. 

A-wai’-a (a lake), Mirror Lake. 

Sa-wah’ (a gap), a name occurring frequently. 

Wa-ha’-ka, a village which stood at the base of Three Brothers; also, 
that rock itself. This was the westernmost village in the valley, and the 
next one above was 

Sak’-ka-ya, on the south bank of the river, a little west of Sentinel 
Rock. The only other village on the south bank was 

Hok-ok’-wi-dok, which stood very nearly where Hutchings’s Hotel 
now stands, opposite Yosemite Fall. 

Ku-mai’-ni, a village which was situated at the lower end of the great 
meadow, about a quarter of a mile from Yosemite Fall. 

A-wa’-ni, alarge village standing directly at the foot of Yosemite Fall. 
This was the ruling town, the metropolis of this little mountain democracy, 
and the giver of its name, and it is said to have been the residence of the 
celebrated chief Ten-ai’-ya. 

Ma-che’-to, the next village east, at the foot of Indian Canon. 

No-to-mid’-u-la, a village about four hundred yards east of Macheto. 

Le-sam’-ai-ti, a village standing about a fifth of a mile above the last- 
mentioned. 

Wis-kul’-la, the village which stood at the foot of the Royal Arches, 
and the uppermost one in the valley. 

Thus it will be seen that there were nine villages in Yosemite Valley, 
and, according to Choko, there were formerly others extending as far down 
as Bridal-Veil Fall, which were destroyed in wars that occurred before 
the whites came. Ata low estimate these nine villages must have con- 
tained four hundred and fifty inhabitants. Dr. L. H. Bunnell indirectly 
states that the valley was not occupied during the winter, and was used 
only as a summer resort and as a stronghold of refuge in case of defeat 
elsewhere ; but the Indians now living say it was occupied every winter. 
This is quite possible, for Mr. Hutchings and others tarry there throughout 
the year without inconvenience. Moreover, the assertion of the Indians is 
borne out by the locations of the villages themselves, which Choko pointed 
out with great minuteness. With the exception of the two on the south 


366 | YOSEMITE. 


bank they were all built as close to the north wall as the avalanches of 
snow and ice would permit, in order to get the benefit of the sunshine, just 
as Mr. Hutchings’s winter cottage is to-day. If they had been intended 
only for summer occupation they would have been placed, according to In- 
dian custom, close to the river. And the fact that the Indians all leave the 
valley in the winter nowadays makes nothing against this theory, for they 
have become so dependent on the whites for the means of making a liveli- 
hood that they would go near to perish if they remained. 


LEGEND OF TU-TOK-A-NU -LA. 


There were once two little boys living in the valley who went down 
to the river to swim. After paddling and splashing about to their hearts’ 
content they went on shore and crept up on a huge bowlder that stood be- 
side the water, on which they lay down in the warm sunshine to dry them- 
selves. Very soon they fell asleep, and slept so soundly that they never 
wakened more. Through sleeps, moons, and snows, winter and summer, 
they slumbered on. Meantime the great rock whereon they slept was 
treacherously rising day and night, little by little, until it soon lifted them 
up beyond the sight of their friends, who sought them everywhere weeping. 
Thus they were borne up at last beyond all human help or reach of human 
voice, lifted up into the blue heavens, far up, far up, until they scraped 
their faces against the moon; and still they slumbered and slept year after 
year safe amid the clouds. Then upon a time all the animals assembled 
together to bring down the little boys from the top of the great rock. 
Every animal made a spring up the face of the wall as far as he could leap. 
The little mouse could only jump up a handbreadth; the rat, two hand- 
breadths; the raccoon, little further, and so on, the grizzly bear making a 
mighty leap far up the wall, but falling back in vain, like all the others. 
Last of all the lion tried, and he jumped up further than any other animal 
had, but he too fell down flat on his back. Then came along an insignifi- 
cant measuring-worm, which even the mouse could have crushed by tread- 
ing on it, and began to creep up the rock. Step by step, a little at a time, 
he measured his way up until he presently was above the lion’s jump, then 


pretty soon out of sight. So he crawled up and up through many sleeps 


SS 
SSS 


Figure 37.—Yosemite Lodge. 


LEGENDS OF THE VALLEY. 367 


for about one whole snow, and at last he reached the top. Then he took 
the little boys and came down the same way he went up and brought them 
safely down to the ground. And so the rock was called after the measuring- 
worm (tultakana) 'Tutokanula. 

This is not only a true Indian story, but it has a pretty meaning, being 
a kind of parallel to the fable of the hare and the tortoise that ran a race. 
What all the great animals of the forest could not do the despised measur- 
ing-worm accomplished simply by patience and perseverance. It also has 
its value as showing the Indian idea of the formation of Yosemite, and that 
they must have arrived in the valley after it had assumed its present form. 
It should be remarked that the word tultakana means both the measuring- 
worm and its way of creeping. 


We turn now to the legend of Tis-se’-yak. As it stands in Hutchings’s 
Guide-Book it was written by 8. M. Cunningham, one of the earliest set- 
tlers in the valley, who first printed it in an eastern newspaper. It is a thou- 
sand pities to hack and slash in such a miserable way this somewhat tropical 
legend, but fidelity to aboriginal truth compels me to do it. In its present 
shape it is a production quite too embellished to have originated in a Cali- 
fornia Indian’s imagination, hence it is not representative, not illustrative. 
Tisseyak, instead of being a “ goddess of the valley”, was a very prosaic 
and commonplace woman, who was beaten by her husband because she 
drank the water before him; and the picture of Indian life revealed in that 
action, however rude and brutal it may be, is wholly concealed in the story 
as Mr. Cunningham wrote it. 


LEGEND OF TIS-SE’-YAK. 


Tisseyak and her husband journeyed from a country very far off, and 
entered this valley foot-sore and weary. She came in advance, bowing far 
forward under the heavy burden of her great conical basket, which was 
strapped across her forehead, while he followed easily after, with a rude 
staff in his hand and a roll of skin-blankets flung over his back. After their 
long journey across the mountains they were exceedingly thirsty, and they 
now hastened forward to drink of the cool waters. But the woman was 
still in front, and thus it fell out that she reached the lake Awaia first. Then 


368 YOSEMITE. 


she dipped up the water of the lake in her basket and quaffed long and 
deep. She even drank up all the water and drained the lake dry before 
her husband arrived. And thus, because the woman had drunk all the 
water, there came a grievous drought in that land, and the earth was dried 
up so that it yielded neither herb nor grass. But the thing which the 
woman had done displeased her husband, and his wrath was greatly moved 
because he had no water, so that he beat the woman with his staff full sore. 
She fled from before him, but he pursued after her and beat her yet the 
more. And the woman wept, and in her anger she turned about and reviled 
the man and flung her basket at him. So it befell that, even while they 
were in this attitude, one standing over against the other, facing, they were 
turned into stone for their wickedness, and there they have remained to 
thisday. The basket lies upturned beside the husband, while the woman’s 
face is tear-stained with long dark lines trailing down. 

South Dome is the woman and North Dome is her husband, while beside 
the latter is a lower dome which represents the basket. The acme of female 
beauty is reached in the fashion of cutting off the hair straight across the 
top of the forehead, and allowing the side-locks to droop beside the ears ; 
and the Indians fancy they discover this square-cut appearance on the face 
of the South Dome. Probably the only significance of this little story is a 
reference to some severe drought that once prevailed in the valley. 


There are other legends in Yosemite, including one of a Mono maiden 
who loved an Awani brave and was imprisoned by her cruel father in a 
cave until she perished; also one of the inevitable lover's leap. But neither 
Choko nor any other Indian could give me any information touching them, 
and Choko dismissed them all with the contemptuous remark, “ White man 
too much lie.” 


Figure 33.—Tis-se’-yak. 


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CHAPTER XXXV. 
THE YO!-KUTS. 


In the language of this nation yo’-kuts denotes ‘ Indian” or “Indians”, 
and no’-no, “man”. (It is a singular fact that nearly every language has 
different words for ‘‘man” and ‘“‘Indian”.) As often before, so here again 
it is necessary to adopt a word in common use as a basis of classification, 
since they have no national name. 

We have seen how the California Indians in the extreme northern part 
of their domain were, at the time of the American advent, being driven 
back and crushed out by the stronger and fiercer Athabascan races. Like- 
wise in the southern part of their habitat this peaceful race was slowly 
giving way before the incursions of the more powerful and warlike Paiuti 
of Nevada. All along the eastern side of the great interior basin the Sierra 
Nevada interposes an effectual barrier against the latter, protecting the 
Californians on that side; but the passes which occur at the northern and 
southern points of junction between the Sierra and the Coast Range allowed 
the Athabascan tribes and the Paiuti, respectively, to swarm in toward the 
rich and tempting plains of California, dispossessing the feebler peoples who 
were there before them. 

Living as they do at the lower end of the great basin, the Yokuts 
received the brunt of the Paiuti attacks. So severe were the latter that 
the Yokuts, as a geographically solid body of allied tribes, were cut in two 
in one place and nearly in another. Their habitat stretched originally from 
the Fresno River to Fort Tejon; but the Paiuti tribes, swarming through 
Ta-hi’-cha-pa, Tejon, and Walker's Passes, seized and occupied Kern 
River, White River, Posa Creek, and Kern Lake, thus completely severing 
the Yokuts nation, and leaving an isolated fragment of it at Fort Tejon, in 


369 
24 TC 


370 THE YOKUTS. 


a nook of the mountains. Doubtless they would eventually have seized 
all the streams emptying into Tulare Lake, but they seem to have become 
enervated by the malaria, and reduced to the same condition of sluggish- 
ness as the people whom they displaced. 

At the time of the American advent, therefore, the Yokuts occupied 
the south bank of the Fresno; the San Joaquin, from Whisky Creek down 
to the mouth of the Fresno; King’s River, from Mill Creek down to the 
mouth; the Kaweah, Tule River, and Deer Creek; the west shore of 
Tulare Lake, and the isolated mountain-nook at Fort Tejon. 

Their tribal distribution was as follows: On the San Joaquin, from 
Whisky Creek down to Millerton, are the Chik’-chan-si; farther down, the 
Pit’-ka-chi, now extinct. On King’s River, going down stream, are the fol- 
lowing bands, in their order: 'Tis-e’-chu, Chai-nim’-ai-ni, It-i’-cha, Wi’-chi- 
kik, Ta’-chi, No-toan’-ai-ti, the latter on the lake, the Tachi at Kingston. 
On Dry Creek are the Kas-so’-vo; in Squaw Valley the Chu-kai’-mi-na. 
On the Kaweah River, beginning in the mountains, are the Wik’-sach-i, 
Wik-chum’-ni (in the foot-hills), Kau-i’-a (onthe edge of the plains), 
Yu’-kol (on the plains), Te’-lum-ni (two miles below Visalia), Chu’-nut (at 
the lake’. On Tule River are the O-ching’-i-ta (at Painted Rock), Ai’-a-pai 
(at Soda Spring), Mai-ai’-u (on South Fork), Sa-wakh’-tu (on the main 
river), Ki-a-wet'-ni (at Porterville). At Fort Tejon are the Tin’-lin-neh 
(from tin’-nilh, “a hole”), so called on account of some singular depressions 
in the earth in that vicinity. A little further north, near Kern Lake, are 
the Po-hal’-lin-Tin‘leh (squirrel-holes), so named on account of the great 
number of ground-squirrels living in that place. 

In the Yokuts nation there appears to be more political solidarity, more 
capacity in the petty tribes of being grouped into large and coherent 
masses, than is common in the State. This is particularly true of those 
living on the plains, who display in their encampments a military precision 
and regularity which are remarkable. Every village consists of a single 
row of wigwams, conical or wedge-shaped, generally made of tule, and 
just enough hollowed out within so that the inmates may sleep with the 
head higher than the feet, all in perfect alignment, and with a continuous 


awning of brushwood stretching along in front. In one end-wigwam lives 


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GOVERNMENTAL ORGANIZATION, 371 


the village captain; in the other, the shaman or s?-se’-ro (Spanish, hechizero). 
Inthe mountains there is some approach to this martial array, but it is 
universal on the plains. 

But it is more especially in their actual organization, and in the 
instances of great leaders who have arisen, that this quality is manifested. 
Every large natural division of territory possessing a certain homogeneity 
constitutes the domain of one tribe and one chief—for instance, a river- 
valley, from the snow-line down to the plains, or from the foot-hills to the 
lake—though nowadays this system has been disturbed by the whites. In 
this domain every village has a captain, who stands to the central chief in 
the relation of a governor to the President, and is generally distinguished 
from his subjects by his long hair. At certain annual meetings and other 
occasions each eaptain reports to his chief the general condition of his vil- 
lage as to morals, as to quarrels, as to the acorn-crop, etc. In return, the 
chief delivers a long oration of advice and counsel; warns, instructs, and 
admonishes his subalterns; and, if necessary, berates soundly any delin- 
quent. Both the chiefship and the captaincy are hereditary, that is, if the 
son does not prove to be afool. But either can appoint his successor as he 
likes. For instance, Santiago, captain of the Tachi, had two sons, Ka’-teh 
and Ku'-to-mats, of whom Kateh was the first-born, but he designated the 
other to succeed him, because, as Kateh ingenuously acknowledged, “he 
was the smartest”. 

Instances of this harmonious hierarchy of ranks exist yet in Chi-wi'-ni, 
who is chief over all the villages in Squaw Valley ; in Wa-tu’-ga, who is 
chief of the three upper villages on King’s River; and in Slok’-nich, chief 
of the Chukchansi. 

The captain has no substantial authority, even to appoint the time for a 
special mourning or a fandango; he must request the chief to do so in his 
behalf. But nowadays there are many villages which have broken away 
and become independent, and their captains exercise all the power the 
tribe will bear, which is small. In early days the chief sometimes wielded 
considerable authority, as the following instances will evince: 

Ten or fifteen years ago Pascual consolidated all the villages on 
King’s River, except the one at the mouth, into a robust little kingdom; 


372 THE YOKUTS. 


and he made his name feared and dreaded for many a score of miles around. 
He “bound out” his subjects at will, adults and children alike, to the 
ranchmen, on life-long indentures. 

Nai-ak’-a-we was a famous prophet of the Chukchansi, who died in 
1854. It is said that his name was known and his power was acknowledged 
from King’s River as far north as Columbia; but this seems hardly probable. 
Naiakawe had a lofty ambition, and he meditated great and benevolent 
designs for his people, but he was doomed to disappointment. He sought 
to mollify those miserable janglings and that clannishness which have been 
so fatal to the California Indians from time immemorial; to reconcile the 
warring captains of villages and chiefs of tribes, and thereby harmonize 
them into one powerful nation, peaceful at home and respected and feared 
abroad. But the question of a food-supply was one which this savage 
statesman, however able and far-sighted, could not master. In ancient 
times they had immense herds of elk and deer, and, sweeping over the plains 
on their swift mustangs, they could shoot down at any time a fat bronco 
bogged by the lake (for the Indians of this State used to eat horse-flesh, 
until the influence of the Americans gradually induced them to abandon it); 
but now all these were gone, they had to scatter into families to collect food, 
the wretched feuds of the petty captains were eternally breaking out afresh, 
and Naiakawe beheld one hope after another and one noble design after 
another pass away; so he died at last broken-hearted. He said he did not 
wish to survive the ruin of his people. 

Another notable characteristic of the Yokuts is the great influence and 
extensive journeyings of their wizards or rain-makers (¢éss). Ke’-ya, who 
lives at Woodville, is one instance; but the most remarkable is Hop-od’-no. 
Though living at Fort Tejon, he has by his personal presence, his elo- 
quence, and his cunning jugglery, made his fame and authority recognized 
for two hundred miles northward, to the banks of the San Joaquin. In 
1870, the first of two successive years of drought, he made a pilgrimage 
from the fort up as far as King’s River, and at every centrally-located vil- 
lage he made a pause and sent out runners to collect all the Indians of the 
vicinal villages to listen to him. In long and elaborate harangues he would 


promise them to bring rain on the dried-up earth, if they would contribute 


MAKING RAIN—MANUFACTURE OF BOWS. 373 


liberally of their substance. But he was yet an unknown prophet. They 
were incredulous, and mostly laughed him to scorn, whereupon he would 
leave the village in high dudgeon, denouncing war upon their heads, and . 
threatening them with a continuance of the drought another year far worse 
than before. Sure enough, the enraged Hopodno brought drought a sec- 
ond year, and the Indians were smitten with remorse and terror, believing 
him endowed with superhuman power; and when next year he made a sec- 
ond pilgrimage, offerings were showered upon him in abundance, and men 
heard him with trembling. He compelled them to pay him fifty cents 
apiece, American money, and many gladly gaye much more. And he 
made rain. 

As to their implements and weapons, there are some interesting par- 
ticulars to be noted. Here, as everywhere on the Sacramento and Joaquin 
plains, the Indians make no bows, but purchase them all from the mount- 
aineers. This is because they have no cedar. This wood is extremely 
brittle when dry, and is then the poorest possible material for bows; but 
by anointing it every day with deer’s marrow while it is drying the Indian 
overcomes this quality and renders it the best. The bow is taken from the 
white or sap wood, the outside of the tree being also the outside of the bow. 
It is scraped and polished down with wonderful painstaking, so that it may 
bend evenly, and the ends are generally carved so as to point back slightly. 
Then the Indian takes a quantity of deer’s sinew, splits it up with flint into 
small fibers, and glues them on the outside or flat back of the weapon until 
it becomes semi-cylindrical in shape. These strings of sinew, being lapped 
around the end of the bow and doubled back a little way, impart to it its 
wonderful strength and elasticity. The glue is made by boiling the joints 
of various animals and combining the product with pitch. 

I saw a bow thus carefully made in the hands of an aged chief, and it 
was truly a magnificent weapon. It was about five feet long, smooth and 
shining—for when it becomes a little soiled the fastidious savage scrapes 
it slightly with flint, then anoints it afresh with marrow—and of such great 
strength that it would require a giant to bend it in battle. For lack of 
skins the owner carried it in a calico case. The string, composed of twisted 
sinew, was probably equal in strength to a sea-grass rope of three times its 


3714 THE YOKUTS. 


diameter. Whén not used the bow was unstrung, and the string tied around 
the left limb of the bow, and to prevent the slightest lesion of either the bow 
or the string the former had a section of fur from some animal’s tail, about 
four inches long, slipped on to it. 

Of arrows, the Indians living on the plains made some for themselves 
out of button-willow, straight twigs of the buckeye, and canes, but the most 
durable came from the mountains. There are two kinds, war-arrows and 
game-arrows; the former furnished with flint-heads, the latter not. The 
shaft of the war-arrow consists of a single piece, but that of the game-arrow 
is frequently composed of three pieces, furnished with sockets so adjusted 
as to fit into each other snugly. When the hunter, lurking behind the 
covert, sees the quarry approaching, he measures quickly with his eye the 
probable length of the shot he will have to make, and if it is a long one he 
couches his arrow with three pieces; but if a short one, with extraordinary 
quickness he twitches it apart, takes out the middle section, claps the two 
end sections together again, and fires. An arrow made of what we should 
pronounce the frailest of all woods, the tender shoot of a buckeye, and 
pointed with flint, has carried death to many a savage in battle. I have 
seen an Indian couch a game-arrow, which was pointed only with a section 
of arrow-wood, and drive it a full half-inch into the hardest oak! An old 
hunter says he has seen an Indian stand a hundred paces distant from a 
hare, slowly raise his long, polished bow, shoot a quick glance along the 
arrow, then send it whizzing through both his enormous ears, pinning him 
fast to a tree behind him. 

Some mention was made in Chapter XI of the manner in which flint 
arrow-heads are made. Mr. E. G. Waite, in a communication to the Over- 
land Monthly, gives the following description of the method employed both 
in Central California and among the Klamaths, as he witnessed it in an 
early day : 

“The rock of flint or obsidian, esteemed by the natives for arrow- 
pointing, is broken into flat pieces, after the manner usually described. 
When the pieces have reached a proper size for arrow-heads the mode of 
finishing it is in this wise: The palm of the left hand is covered with buck- 


skin held in its place by the thumb being thrust through a hole in it. The 


SOME MANUFACTURES. aD 


inchoate arrow-head is laid on this pad along the thick of the thumb, the 
points of the fingers pressing it firmly down. The instrument used to 
shape the stone is the end of a deer’s antler, from four to six inches in 
length, held in the right hand. The small round point of this is judiciously 
pressed upon the edge of the stone, cleaving it away underward in small 
scales. The buckskin, of course, is to prevent the flesh from being 
wounded by the sharp scales. The arrow-head is frequently turned around 
and over to cleave away as much from one side as the other, and to give it 
the desired size and shape. It is a work of no little care and skill to make 
even so rude an instrument as an arrow-head seems to be, only the most 
expert being very successful at the business. Old men are usually seen at 
this employment.” 

Mr. B. P. Avery, in an article entitled “Chips from an Indian Work- 
shop”, published in the same magazine, gives a very pleasant account of a 
visit made by him, near the summit of the Sierra, to what had evidently 
been the spots selected by the aborigines for the manufacture of these 
arrow-heads. ‘They were generally so chosen as to show that the Indians 
had an eye for the picturesque and the romantic, on bold, overlooking 
promontories, commanding prospects far and wide down the mountain slope 
and over the plains; and the brilliant-colored chips of obsidian, jasper, 
chert, cornelian, and other flints, lying in piles, compléted a very pleasing 
picture. 

Most California Indians go now, and always have gone, barefoot; but 
some few were industrious enough to make for themselves moccasins of a 
very rude sort, more properly sandals. Their method of tanning was by 
means of brain-water. They dried the brains of deer and other animals, 
reduced it to powder, put the powder into water, and soaked the skins 
therein—a process which answered tolerably well. The graining was done 
with flints. Elk-hide, being very thick, make the best sandals, 

The usual shell-money is used among them, and a string of it reaching 
from the point of the middle finger to the elbow is valued at 25 cents. 
A section of bone, very white and polished, about two and a half 
inches long, is sometimes strung on the string, and rates at 124 cents. 
They uniformly undervalue articles bought from the Americans; for 


376 THE YOKU'S. 


instance, goods which eost them at the store $5 they sell among themselves 
for $3, or thereabout. This is done by the old Indians, who consider an 
Indian dollar better than an American. 

They say that, in remote times, they were accustomed to rub their 
acorns to-flour on a stone slightly hollowed, like the Mexican metate, which 
was a suggestion of the mouse; but nowadays they pound them in holes on 
top of huge bowlders, which was a suggestion of the wiser coyote. Ona 
bowlder in Coarse Gold Gulch, I counted eighty-six of these acorn-holes, 
which shows that they must have been used many centuries. 

For snaring quail, rabbits, and other small game, they employ cords 
made of a kind of ‘ wild flax” found.in the Sierra. I presume this ‘“ wild 
flax” is milkweed (Asclepias). 

Manzanita cider is made of a much better quality than the wretched 
stuff seen among the Wintin. After reducing the berries to flour by 
pounding, they carefully remove all the seeds and skins, then soak the flour 
in water for a considerable length of time. A squaw then heaps it up in a 
little mound, with a crater in the center, into which she pours a minute 
stream of water, allowing it to percolate through. In this way she gets 
about a gallon an hour of a really delicious beverage, clear, cool, clean, 
and richer than most California apple cider. The Indians consume it all 
before it has time to ferment, so that they do not get intoxicated on it. 

In the mountain streams which empty into Tulare Lake they catch lake 
trout, chubs, and suckers. Sometimes they construct a weir across the river 
with a narrow chute and a trap set in it; then go above and stretch a line 
of brushwood from one bank to the other, which they drag down stream, 
driving the fish into the trap. Another way is to erect a brushwood booth 
over the water, so thickly covered as to be perfectly dark inside; then an 
Indian lies flat on his belly, peering down though a hole, and when a fish 
passes under him he spears it. The spear is pointed with bone, and is two- 
pronged. Still another method is employed on Tule River and King’s 
River. An Indian takes a funnel-shaped trap in his teeth and hands, buoys 
himself on a little log, and then floats silently down the rapids, holding the 
net open to receive the fish that may be shooting up. On Tulare Lake 


they construct very rude, frail punts or mere troughs of tule, about ten feet 


Figure 41.—Baby-basket, acorn-baskets, sifters, &c. 


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BOATS, MORTARS, AND BASKETS—GAMBLING. sar lft 


long, in which they cruise timidly about near the shore. There is a margin 
where the bottom is almost level and the waves ran light; but the midd'e 
of the lake is of immense depth, and the billows sometimes lash themselves 
into oceanic proportions. 

Around the lake and on King’s River one will often find a family 
using a tolerably well-made stone mortar. They always admit that they 
did not manufacture these implements, but happened on them in digging 
or found them on the surface, and that they belonged to a race other 
than their own. They sometimes have the ingenuity to improve on them 
by fastening a basket-hopper around the top to prevent the acorns from 
flying out. On the west side of Tulare Lake these mortars are very numer- 
ous, and of course they must have been carried thither from the mountains. 

On Tule River I saw the process of basket-weaving. Instead of wil- 
low twigs for the framework or warp, the squaw takes long stalks of grass, 
(Sporobolus); and for the threads or the woof various barks or roots split 
fine—pine root for a white color, willow bark for a brown, and some unknown 
bark for a black. The process of weaving is like that heretofore described; 
the awl or needle was the sharpened thigh-bone of a hawk. 

The Gualala style of gambling prevails all over the State, but the 
Yokuts have another sort, which pertains exclusively to the women. It is 
a kind of dice-throwing, and is called w-chu'-us. For a dice they take half 
of a large acorn or walnut shell, fill it level with pitch and pounded char- 
coal, and inlay it with bits of bright-colored abalone shells. For a dice- 
table they weave a very large, fine basket-tray, almost flat, and ornamented 
with devices woven in black or brown, mostly rude imitations of trees and 
geometrical figures. Four squaws sit around it to play, and a fifth keeps 
tally with fifteen sticks. There are eight dice, and they scoop them up in 
their hands and dash them into the basket, counting one when two or five 
flat surfaces turn up. 

The rapidity with which the game goes forward is wonderful, and the 
players seem totally oblivious to all things in the world beside. After each 
throw that a player makes she exclaims yet'-ni (equivalent to ‘‘one-y”), or 
wi-a-tak, or ko-mai-ch, which are simply a kind of sing-song or chanting 
One old squaw, with scarcely a tooth in her head, one eye gone, her face 


378 THE YOKUTS. 


all withered, but with a lower jaw as of iron, and features denoting extrao1 
dinary strength of will—a reckless old gambler, and evidently a teacher 
of the others—after each throw would grab into the basket, and jerk her 
hand across it, as if by the motion of the air to turn the dice over before 
they settled, and ejaculate wiatak! It was amusing to see the savage energy 
with which this fierce old hag carried on the game. The others were modest 
and spoke in low tones, but she seemed to be unaware of the existence of 
anybody around her. 


Following are the Yokuts numerals, taken at three places: 


KINGSTON. KAWEAH RIVER. FORT TEJON. 
One. yet. yet. yet. 
Two. po-no’-eh. puing’-o-eh. poan’-oikh. 
Three. so’-pin, s0-0'-pin. s0-0'-pin. 
Four. ha’-to-po-noh., ha-to-pang-ih’. ha-to-poan’-oikh., 
Five. yit’-sen-it. yi-tsing’-ut. | yi-tsin’-et. 
Six. cha’-lip-eh. chu’-di-peh. _ tso’-li-pih. 
Seven. nom’-chil. noam’-chin. noam’-chikhl. 
Kight. mo-noas’. mu -ntish. mu’-nus. 
Nine. se’-po-noat. no’-nip. so’-pon-hut. 
Ten. tsi’-oh. ti’-i-hoh. ti’-i-hoh. 


On the Tule River Reservation they have coined names for the days 
of the week. They are these: Wu-lo’-a, Po’-ni-o, So’-pi-o, Hots’-po, 
Ya’-ti-so, Chol’-po, Hu-lo’-sa. 

Their theory of disease is, that it all resides in the blood. To prove 
this, they cite the fact that the blood always collects underneath a bruise 
and makes it dark ; and also the fact that drawn blood coagulates. Hence 
their favorite remedy was scarification with small flints. And when they 
became acquainted with the process of cupping, they wearied the reserva- 
tion surgeon with applications to have it performed on them for every little 
ailment. For diseases of the bowels they boil up a mess of a large and 
very stinking ant, and give it internally. 

Their range of food is extensive. Around the lake they cut and dry 


the seed-stalks of a kind of flag (Typha) which has a head something like a 


EDIBLES—SACRED ANIMALS 379 


teasel, thresh out the seed and make flour of if; also wild rye and wild 
sunflower seed. They eat grass-nuts (Cyperus) and the seeds of the same, 
a plant with a triangular stalk. In the mountains they used to fire the 
forests, and thereby catch great quantities of grasshoppers and caterpillars 
already roasted, which they devoured with relish, and this practice kept the 
underbrush burned out, and the woods much more open and park-like than 
at present. This was the case all along the Sierra. But since about 1862, 
for some reason or other, the yield of grasshoppers has been limited. They 
are fond of a huge, succulent worm, resembling the tobacco-worm, which is 
roasted ; also the larvee of yellow-jackets, which they pick out and eat raw. 
Dogs are reared (or were) largely for the flesh which they supply, which 
is accounted by them a special dainty, and which comes well in play, like 
the farmer’s yellow-legged chicken, when other meat is scarce. Unlike the 
Miwok, they eat skunks. 

Among the animals which are, in some sort, sacred to them, is the 
rattlesnake (te’-el), which they never destroy. A story is related of an 
Indian who captured one on the plains and carefully conveyed it into the 
mountains, where he released it, that it might be less liable to the attacks 
of white men; and of another, who, seeing an American about to destroy 
one, scared it into the rocks that it might escape. The coyote also moved 
among them with perfect impunity, for he is revered as the creator of the 
universe. Before the impious American came, these animals swarmed thick 
about every mountain rancheria, and they often chased the dogs into the 
village itself. An old hunter says he has seen Indian dogs more than once 
turn on a coyote and drive it off a few rods, when it would fall on its side, 
turn up its legs, and commence playing with them. It is a singular fact 
that, in the Gallinoméro language, hai’-yuw denotes “dog”, while in the 
Yokuts kai’-yw means “coyote”. Indeed, to judge from his appearance to 
this day, the Indian dog is an animal in whose genealogy the coyote largely 
assisted. In the Wintin language the word for “ coyote” is literally “ hill- 
dog”. 

Some of the medical practice, and all of the midwifery, are performed 
by the women. In cases of severe travail they frequently employ a decoc- 
tion of scraped bear’s claws. Again, the nurse will smear her palms with 


380 THE YOKUTS. 


pine sugar, hold them before the fire until it is melted, then lay them gently 
on the abdomen of the parturient. The sweat-house everywhere prevails, 
of course, but it is smaller among these southern out-door people than it is 
farther north, being never used for a council-house or a dance-house. 

The rain-maker, or wizard, though very potent, can be put to death 
by vote of a council, in case a patient dies under his treatment. Occasion- 
ally the manner of his taking-off is still more tragic. 'The Mono, being 
unsophisticated mountaineers, originally had no professional wizards, and 
in 1864 a Yokuts, named Sacate, went up from the plains to them, and 
for a time prosecuted an extremely lucrative practice. But he finally lost 
a case, and thereupon the simple and sincere Mono, being unable to com- 
prehend how a man whose function was to save life could lose it and be 
guiltless, crushed in his skull with a stone. ay 

These wizards sometimes chew the seeds of the jimson-weed (Datura 
meteloides) to induce delirium, which their dupes regard as the touch of an 
unseen power, and their crazy ravings as divinely-inspired oracles. It is 
related that an ambitious wizard once chewed too much seed and yielded 
up the ghost. 

An old Indian, named Chu-chu’-ka, relates that many years ago there 
was a terrible plague which raged on both sides of the Fresno, destroying 
thousands of lives. According to his account it was a black-tongue disease. 
Abundant evidences of his truthfulness have been discovered in the shape 
of bones. A man named Holt was digging a ditch on Ray’s ranch, near 
Sand Creek, and found such an immense number of bones about eighteen 
inches under the surface that, after digging three hundred yards, he was 
forced to abandon the undertaking. On Hildreth’s ranch, near Pool-of- 
Water, a large box of human bones was collected in making a garden. 

It is the custom of the wizards to hold every spring the rattlesnake 
dance (ta-tw'-lo-wis), which is a source of great profit to the cunning rogues. 
They plant green boughs in a circle, inclosing a space fifty or sixty yards 
in diameter, wherein the performances are held, as are most of the Yokuts’ 
dances. The great audience is congregated in the middle, while the wiz- 
ards dance around the circle, next to the arboreal wall. Besmeared with 


numerous and fantastic streaks of paint, and gorgeously topped with feath- 


“SKUNK MEETINGS”—DANCES—MARRIAGE. 381 


ers, four of them caper around like clowns in a circus, chasing each other, 
chanting, brandishing rattlesnakes in their hands, twining them about their 
arms, and suffering them to bite their hands. It is supposed that they have 
either plucked their fangs, or have not allowed them to drink any water for 
a number of days beforehand, which is said to render them harmless. But 
the credulous savages believe them invulnerable, and they eagerly press 
forward with their offerings, in return for which the wizards give them com- 
plete immunity from snake-bites for the space of a year. The younger 
Indians, somewhat indoctrinated in American ideas, have become sadly 
skeptical and heretical in regard of these dances, which they contemptuously 


term ‘‘ 


skunk meetings”, to the great scandal of their pious elders. 

Formerly the step danced by the men on most occasions might not 
inappropriately be called the piston-rod dance, as they seemed intent on 
driving their legs alternately into the earth. Of late they have adopted 
from the Mono the grand walk-round, in a single circle, men and women 
together, and with an entirely different and less violent step. 

Although they have a form of war-dance, and the Chukchansi warred 
a great deal with the Pohonichi of old, as a race they are peaceful, and they 
take no scalps. But of late years, under the aggravation of aggressions by 
white men, they have adopted from the warlike Mono the red paint (instead 
of black), which has so terrible a significance in a savage dance, and the 
appearance of which always makes the frontiersmen uneasy. From them, 
also, they have learned to talk of war, to bluster, to threaten darkly, to hold 
secret conclaves far within the depths of the mountains, from which the 
whites were rigidly excluded. But nothing has come of them. These things 
are foreign to the peaceful Yokuts, and the Monos, though they are sup- 
posed to have attempted it many times, have never succeeded in screwing 
their neighbors’ courage up to the sticking-point of joining them in a war 
on the whites. 

Nowadays 520 or $30 in gold is paid for a wife, but this only for a 
virgin. For a widow or a maid suspected of unchastity no man will pay 
anything or make any presents; and it is due to the Yokuts to state that a 
pioneer who has lived among them twenty-one years affirms that before the 
arrival of the Americans they were comparatively virtuous. Dr. E. B. Bate- 


382 THE YOKUTS. 


man, physician to the Tule River Reservation, gives me the information 
that both males and females, though bathing quite apart, never enter the 
water without wearing breech-cloths at least; and this is corroborated by an 
old resident on King’s River, who observed it of them in their native con- 
dition. Mr. Charles Maltby, agent of the above reservation, and at one 
time Indian agent for the whole State, and well acquainted with aboriginal 
habits, also affirms that the Yokuts are purer than the northern tribes, and 
that the Indians throughout Southern California are less given to the 
infamous practice of selling the virtue of their women to white men than 
those of Northern California. They may not have been any better origi- 
nally, but they have not been so shamefully debauched by miners. That 
is probably the explanation. 

Their language has what is generally considered a good indication, 
separate words for “woman” (mo-kel’-la), and wife (mo-ki’); also, for “‘man” 
(no’-no) and ‘‘ husband” (lo‘-wit). 

We find also the singular custom noticed in some other tribes, that a 
man marrying goes to live at his wife’s or father-in-law’s house, though he 
still has power‘of life or death over her person. 

Infanticide is practiced in case of deformity. 

Many years ago the Indians dwelling on the lake at the mouth of King’s 
River were carried away captives by the Spaniards, and taken to San Luis 
Obispo. After along residence there, upon the breaking up of the missions, 
they returned to their native land; but meantime a new generation had 
grown up, to whom the old mission was their home. They yearned to 
return, and to this day they make an annual pilgrimage to San Luis, where 
they remain a month; and they would by preference live there all their 
remaining days, only their children, born on the shores of Tulare Lake, 
will not consent. By some this may be considered a convincing proof of 
their attachment to the old Jesuit padres, who used to lasso them in the 
name of the church; but it is not necessary to resort to this explanation at 
all. It is easily enough accounted for by the California Indian’s proverbial 
love of his birthplace, just as the slave-born children of Israel lusted for 
the flesh-pots of that Egypt which had scourged them. 


If an Indian dies on atrail far from home he is buried beside it. Every 


DEATH AND ANNIHILATION—MAKING MOUNTAINS. 283 


one who passes the mound casts upon it a stone, or a string of shell-money, 
or some other offering, which pious service will secure him from the dire 
calamity of dying away from home and friends. 

Incremation is pretty general, though the Chukchansi are said to burn 
only those who die a violent death or are snake-bitten, and bury all others. 
A widow or widower is expected to mourn one year, and if they remarry 
within that time they are discountenanced. This is not saying that they do 
not sometimes nowadays, since they have become debauched by ‘civiliza- 
tion”, remarry in a week, even, occasionally; but there is good reason to 
believe that in their better days of savagery they observed this period with 
much scrupulosity. But as soon as the first dance for the dead occurs it 
releases all the mourners in the tribe from further seclusion, even if it should 
happen only a few days after some death, and then they are free to enjoy 
all the gayeties as before. 

As there has been some sharp discussion of the existence of an aborigi- 
nal belief in annihilation of the soul after death, it is worth while to adduce 
the testimony of one who should know. J. H. Bethel, who lived among 
the Chukchansi twenty-one years, and spoke their language fluently, affirms 
that this belief is very generally diffused, both among the Yokuts and the 


Mono. 
ORIGIN OF THE MOUNTAINS. 


Once there was a time when there was nothing in the world but water. 
About the place where Tulare Lake is now, there was a pole standing far 
up out of the water, and on this pole perched a hawk and a crow. First 
one of them would sit on the pole awhile, then the other would knock him 
off and sit on it himself. Thus they sat on top of the pole above the 
waters for many ages. At length they wearied of the lonesomeness, and 
they created the birds which prey on fish such as the kingfisher, eagle, 
pelican, and others. Among them was a very small duck, which dived 
down, to the bottom of the water, picked its beak full of mud, came up, 
died, and lay floating on the water. The hawk and the crow then fell 
to work and gathered from the duck’s beak the earth which it had brought 
up, and commenced making the mountains. They began at the place 
now known as Ta-hi’-cha-pa Pass, and the hawk made the east range, 


384 THE YOKUTS. 


while the crow made the west one. Little by little, as they dropped in the 
earth, these great mountains grew athwart the face of the waters, pushing 
porth. It was a work of many years, but finally they met together at 
Mount Shasta, and their labors were ended. But, behold, when they com- 
pared their mountains, it was found that the crow’s was a great deal the 
larger. Then the hawk said to the crow, ‘‘ How did this happen, you rascal? 
I warrant you have been stealing some of the earth from my Dill, and that 
is why your mountains are the biggest.” It was a fact, and the crow 
laughed in his claws. Then the hawk went and got some Indian tobacco 
and chewed it, and it made him exceedingly wise. So he took hold of the 
mountains and turned them round in a circle, putting his range in place of 
the crow’s; and that is why the Sierra Nevada is larger than the Coast 
Range. 

This legend is of value as showing the aboriginal notions of geography. 
In explaining the story, the Indian drew in the sand a long ellipse, repre- 
senting quite accurately the shape of the two ranges; and he had never 


traveled away from King’s River. 


While in Coarse Gold Gulch, it was my good fortune to witness the 
great dance for the dead (ko-ti’-wa-chil), which was one of the most extraor- 
dinary human spectacles I ever beheld. It was not the regular annual 
dance, but a special one, held by request of Ko-lo’-mus-nim, a subchief of 
the Chukchansi; but it was in all respects as strange, as awful, as imposing 
an exhibition of barbaric superstition and barbaric affection as is afforded 
by the formal anniversary. Not to my dying hour will the recollection of 
that frightful midnight pageant be effaced. 

First, it will be well to explain that among the Yokuts the dance for 
the dead is protracted nearly a week. The first two or three nights, while 
they are waiting for the assembling of ihe tardy delegations, are occupied 
only in speech-making, story-telling, ete., until a late hour; but during the 
last three nights they dance throughout the night until morning, and on the 
third night, about daybreak, they burn the offerings consecrated to the 
dead. This happened to be the first of the last three nights, hence no 


burning occurred, but in every other respect it was complete, and all the 


THE DANCE FOR THE DEAD. 385 


exercises were conducted with more energy and with fuller choruses than 
they would have been after the Indians had become exhausted. 

When Tueh, the Indian interpreter, and myself entered the camp it 
was already an hour after nightfall, but there were yet no indications of 
a beginning of the dark orgies that were to be enacted. We found about 
three hundred Indians assembled, in a place remote from any American 
habitations, and encamped in light, open booths of brushwood, running 
around three sides of a spacious quadrangle. This quadrangle had been 
swept and beaten smooth for a dancing-floor, and near one of the inside 
corners there was a small, circular embankment, like a circus-ring, with the 
sacred fire brightly burning in the center. Kolomusnim and his relatives, 
the chief mourners, occupied the corner-booths near this ring, and near by 
was Sloknich, the head-chief of the Chukchansi, by whose authority this 
assembly had been convened. Here and there a fire burned with a stag- 
gering, sleepy blaze just outside the quadrangle, faintly glimmering through 
the booths; at intervals an Indian moved stealthily across the half-illu- 
minated space within; while every few minutes the atmosphere was ren- 
dered discordant and hideous, as indeed the whole night was, during the 
most solemn passages, by the yelping, snarling, and fighting of the hordes 
of dogs. 

For fully half an hour we slowly sauntered and loitered about the 
quadrangle, conversing in undertones, but still nothing occurred to break 
the somber silence, save the ever-recurring scurries of yelps from the 
accursed dogs. Now and then an Indian slowly passed across and sat 
down on the circular embankment, while others in silence occasionally fed 
the sacred fire. But at last, from Kolomusnim’s quarter, there came up a 
long, wild, haunting wail, in a woman’s voice. After a few minutes it was 
repeated. Soon another joined in, then another, and another, slowly, very 
slowly, until the whole quarter was united in an eldritch, dirge-like, dismal 
chorus. After about half an hour it ceased, as slowly as it began; and 
again there was profound, death-like silence ; and again it was broken by 
the ever-renewed janglings of the dogs. 

Some time again elapsed before any further movement was made, and 
then Sloknich, a little, old man, but straight as an arrow, with a sharp face 

25 T © 


386 _- '‘)HE YOKUTS. 


and keen, little, basilisk eyes, stepped forth into the quadrangle and began 
to walk slowly to and fro around its three sides, making the opening proc- 
lamation. He spoke in extremely short, jerky sentences, with much repeti- 
tion, substantially as follows : 

“Make ready for the mourning. Let all make ready. Everybody 
make ready. Prepare your offerings. Your offerings to the dead. Have 
them all ready. Show them to the mourners. Let them see your sym- 
pathy. The mourning comes on. It hastens. Everybody make ready.” 

He continued in this manner for about twenty minutes, then ceased 
and entered his booth; after which silence, funereal and profound, again 
brooded over the encampment. By this proclamation he had formally 
opened the proceedings, and he took no further part in them, except in a 
short speech of condolence. By this time the Indians had collected in con- 
siderable numbers on the embankment, and they kept slowly coming for- 
ward until the circle was nearly completed, and the fire was only visible 
shooting up above their heads. A low hum of conversation began to buzz 
around it, as of slowly awakening activity. The slow piston-rod of 
aboriginal dignity was begmning to ply; the clatter and whizzing of the 
machinery were swelling gradually up. No women had yet come out, for 
they took no part in the earlier proceedings. It was now quite ten o’clock, 
and we were getting impatient. 

Presently the herald, a short, stout Indian, with a most voluble tongue, 
came out into the quadrangle with a very long staff in his hand, and paced 
slowly up and down the lines of booths, proclaiming : 

“Prepare for the dance. Let all make ready. We are all friends. 
We are all one people. We were a great tribe once. We are little now. 
All our hearts are as one. We have one heart. Make ready your offer- 
ings.. The women have the most money. The women have the most 
offerings. They give the most. Get ready the tobacco. Let us chew the 
tobacco.” 

This man spoke with an extraordinary amount of repetition. Jor 
instance, he would say : ‘The women—the women—the women—have the 
most—have the most—the most money—have the most money—the 


PROCLAMATIONS AND PRELIMINARIES. 387 


women---the women—have the most offerings—the most offerings—give 
the most—give the most—the women—the women—give the most.” 

He spoke fully as long as Sloknich had done, and while he was speak- 
ing they were preparing a decoction of Indian tobacco by the fire. When 
he ceased he took his place in the circle, and all of them now began to sip 
and taste the tobacco, which seemed to be intended as a kind of mortifica- 
tion of the flesh. Sitting along on the embankment, while the nauseous 
mess was passing around in a basket, and others were tasting the boiled 
leaves, they sought to mitigate the bitter dose with jokes and laughter. 
One said, ‘‘Did you ever see the women gather tobacco for themselves ?” 
This was intended as a jest, for no woman eyer touches the weed, but 
nobody laughed at it. As the powerful emetic began to work out its 
inevitable effect, one Indian after another arose from the circle and passed 
slowly and silently out into the outer darkness, whence there presently 
came up to our ears certain doleful and portentous sounds, painfully 
familiar to people who have been at sea. After all the Indians in the circle, 
except a few tough stomachs, had issued forth into the darkness and returned 
to their places, about eleven o’clock, the herald went around as before, 
making a third proclamation : 

“Let all mourn and weep. O, weep for the dead. Think of the dead 
body lying in the grave. We shall all die soon. We were a great people 
once. We are weak and littlé now. Be sorrowful in your hearts. O, let 
sorrow melt your hearts. Let your tears flow fast. We are all one people. 
We are all friends. All our hearts are one heart.” 

For the last hour or so the mourners and their more intimate friends 
and sympathizers, mostly women, had been collecting in Kolomusnim’s 
quarter, close behind the circle, and preparing their offerings. Occasionally 
a long, solitary wail came up, trembling on the cold night-wind. At the 
close of the third proclamation they began a death-dance, and the mourners 
crowded promiscuously in a great, open booth, and held aloft in their hands 
or on their heads, as they danced, the articles they intended to offer to the 
memory of the departed. It was a splendid exhibition of barbaric gew- 
gaws. Glittering necklaces of Haliotis and other rare marine shells; bits 
of American tapestry; baskets of the finest workmanship, on which they 


388 THE YOKUTS. 


had toiled for months, perhaps for years, circled and furred with hundreds 
of little quail-plumes, bespangled, scalloped, festooned, and embroidered 
with beadery until there was scarcely place for the handling; plumes, 
shawls, ete. Kolomusnim had a pretty plume of metallic-glistening ravens’ 
feathers in his hand. But the most remarkable article was a great plume, 
nearly six feet long, shaped like a parasol slightly opened, mostly of ravens’ 
feathers, but containing rare and brilliant plumage from many birds of the 
forest, topped with a smaller plume or kind of coronet, and lavishly bedecked 
through all its length with bulbs, shell-clusters, cirelets of feathers, dangling 
festoons—a magnificent bauble, towering far above all, with its glittering 
spangles and nodding plume 6n plume contrasting so strangely with the 
tattered and howling savages over whom it gorgeously swayed and flaunted. 
Another woman had an image, rudely constructed of shawls and clothing, 
to represent the dead woman, sister to Kolomusnim. 

The beholding of all these things, some of which had belonged to the 
departed, and the strong contagion of human sorrow, wrought the Indians 
into a frenzy. Wildly they leaped and wailed; some flung themselves upon 
the earth and beat their breasts. There were constant exhortations to grief. 
Sloknich, sitting on the ground, poured forth burning and piercing words: 
“We have all one heart. All our hearts bleed with yours. Our eyes weep 
tears like a living spring. O, think of the poor, dead woman in the grave.” 
Kolomusnim, a savage of a majestic presence, bating his garb, though a 
hesitating orator, was so broken with grief that his few sobbing words 
moved the listeners like a funeral knell. Beholding now and then a special 
friend in the circle, he would run and fall upon his knees before him, bow 
down his head to the earth, and give way to uncontrollable sorrow. Others 
of the mourners would do the same, presenting to the friend’s gaze some 
object which had belonged to the lamented woman. ‘The friend, if a man, 
would pour forth long condolences; if a woman, she would receive the 
mourner’s head in her hands, tenderly stroke down her hair, and unite her 
tears and lamentations with her’s. Many an eye, both of men and women, 
both of mourners and strangers, glistened in the flickering fire-light with 


copious and genuine tears. 


THE DANCE AT LAST BEGUN. 389 


But amid all this heart-felt mourning there were occasional manifes- 
tations of purely mechanical grief that were amusing. The venerable 
Sloknich, though he was a gifted and thrilling orator, a savage Nestor, pre- 
served a dry eye; but once in a while he would arise in his place and lift 
up his voice in mourning like a sandhill-crane, then presently sit down and 
calmly light a cigarette. After smoking two or three, he would stand up 
and fire away again. Cigarettes were burning everywhere. An Indian 
would take one out of his mouth and give a prolonged and dolorous bellow, 
then take a few whiffs again. 

Yet even these comical manifestations were so entirely in earnest that 
nobody thought of laughing at the time; and though one’s sense of humor 
could not but make silent note of them the while, they were greatly over- 
borne by the outpouring of genuine, unmistakable grief. So far even from 
smiling, one might, without being accused of sentimental weakness, have 
dropped a tear at the spectacle of these poor wretches, weeping not more 
perhaps for the loved and lost than over their own miserable and hapless 
destiny of extermination. 

These demonstrations continued a long time, a very long time, and I 
began to be impatient again, believing that the principal occasion had 
passed. It appeared afterward that they are compelled by their creed and 
custom to prolong the proceedings until daylight ; hence this extreme delib- 
eration. 

But now, at last, about one o’clock in the morning, upon some pre- 
concerted signal, there was a sudden and tumultuous rushing from all 
quarters of the quadrangle, amid which the interpreter and myself were 
almost borne down. For the first time during the night the women 
appeared conspicuously on the scene, thronged into the sacred circle, and 
quickly formed a ring close around the fire—a single circle of maidens, 
facing inward. The whole multitude of the populous camp crowded about 
them in confusion, jostling and struggling. A choir of male singers took 
their position hard by and commenced the death-song, though they were 
not audible except to the nearest listeners. 

At the same instant the young women began their frightful dance, 


390 THE YOKUTS. 


which consisted of two leaps on each foot alternately, causing the body to 
rock to and fro; and either hand was thrust out with the swaying, as if the 
offering it held were about to be consigned to the flames, while the breath 
was forced out with violence between the teeth, in regular cadence, with a 
harsh and grinding sound of heh! The blaze of the sacred fire flamed redly 
out between the bedies of the dancers, swaying in accord, while the dis- 
heveled locks of the leaping hags wildly snapping in the night wind, the 
blood-curdling rasp of their breath in concert, and the frightful ululations 
and writhings of the mourners, conspired to produce a terrible effect. At 
the sight of this weird, awful, and lurid spectacle, which was swung into 
motion so suddenly, I felt all the blood creep and tingle in my veins, and 
my eyes moisten with the tears of a nameless awe and terror. We were 
beholding now, at last, the great dance for the dead. 

All the long remainder of that frenzied night, from one o'clock to two, 
to three, to four, to five, those women leaped in the maddening dance, 
through smoke, and choking dust, and darkness, and glaring light, and cold, 
and heat, amid the unceasing wail of the multitude, not knowing or heed- 
ing aught else on earth. Once in five or ten minutes, when the choir com- 
pleted a chorus, there was a pause of a few seconds; but no one moved 
from her place for a moment. What wonder that only the strongest young 
maidens were chosen for the duty! What wonder that the men avoided 
this terrible ordeal! 

About four o’clock, wearied, dinned, and benumbed with the cold of 
the mountains, I crept away toa friendly blanket and sought to sleep. But 
it was in vain, for still through the night-air were borne up to my ears the 
far-off crooning, the ululations, and that slow-pulsing, horrid heh! of the 
leaping witches, with all the distant voices, each-more distinct than when 
heard nearer, of the mourning camp. The morning star drew itself far up 
into the blue reaches of heaven, blinking in the cold, dry California air, 
and still all the mournful riot of that Walpurgis-night went on. 

Then slowly there was drawn over everything a soft curtain of oblivion; 
the distant voices blended into one undistinguishable murmur, then died away 
and were still; the mourning was ended; the dancers ceased because they 


were weary. 


RENEWAL OF THE DANCE IN THE MORNING. 391 


For half an hour, perhaps, I slept. Then awaking suddenly I stood 
up in my blankets and looked down upon the camp, now broadly flooded 
by the level sun. It was silent as the grave. Even the unresting dogs 
slept at last, and the Indian ponies ceased from browsing, and stood still 
between the manzanita bushes to let the first sunshine warm and mellow 
up their hides, on which the hair stood out straight. All that wonderful 
night seemed like the phantasmagoria of a fevered dream. But before the 
sun was three-quarters of an hour high that tireless herald was out again, 
and going the rounds with a loud voice, to waken the heavy sleepers. In 
a few minutes the whole camp was in motion; not one remained, though 
many an eyelid moved like lead. The choir of singers took their places 
promptly, squatting on the ground; and a great company of men and 
women, bearing their offerings aloft, as before, joined in the same dance as 
described, with the same hissing eh! only it was performed in a disorderly 
rush-round, raising a great cloud of dust. Every five minutes, upon the 
ceasing of the singers, all faced suddenly to the west, ran forward a few 
paces, with a great clamor of mourning, and those in the front prostrated 
themselves, and bowed down their faces to the earth, while others stretched 
out their arms to the west, and piteously wrung them, with imploring cries, 
as if beckoning the departed spirits to return, or waving them a last fare- 
well. This is in accordance with their belief ina Happy Western Land. 
Soon, upon the singers resuming, they all rose and joined again in the 
tumultuous rush-round. This lasted about an hour; then all was ended for 
that day, and the weary mourners betook themselves to their booths and 
to sleep. 

Perhaps the only feature that mars this wonderful exhibition, in a moral 
point of view, is the fact that any mourner, when about to consign a funeral 
plume or other ornament to the flames in honor of the dead, will accept 
money for it from a by-stander (provided he is an Indian), if only enough 
is offered. But they have scruples against selling objects on these occasions 
to a white man. 

At Kern Lake, there was a small tribe which I am at a loss where to 
place in my classification. There are only a very few of them left, having 
been removed to Tule River Reservation; and at this latter place I saw only 


392 THE YOKUTS. 


one old man who was able to give me, through a Spanish interpreter, his 
numerals, but nothing more. Following are the ten numerals: 


One. kil’-leh. Six. tukh’-tu. 

Two. cho-yo’-chi. Seven. | po-ko’-i-chin-tin’-li, 
Three. | u-yat'-si. Kight. | pus’-in-tin’-li. 

Four. | chu’-i-chau. Nine. | hos’-che. 

Five. loap’-chin-tin’-li. "|| Ten. chi’-wa. 


CHAPTER XXXVI. 
TRIBES RELATED TO THE PAL UVTI. 


I have above intimated that there is a large infusion of Paiuti elements 
in the lower end of the great California basin, arising from early invasions. 
Among these tribes are the Pal-li-ga-wo-nap’ (from pal-up’, “stream”, and 
e-ke’-wan, “‘large”) on Kern River; the Ti-pa-to-la’-pa on the South Fork 
of the Kern; and the Wi-nan-gik’ on the North Fork. Another name for 
the Tipatolapa was the Ku-chi-bich-i-wa-nap’ Pal-up’ (little stream). At 
Bakersfield was a tribe called by the Yokuts, Pal-e’-um-mi. In the famous 
Tahichapah Pass was a tribe called by themselves Ta-hi-cha-pa-han’-na; 
by the Kern River Indians, Ta-hichp’; and by the Yokuts, K4-wi’-a-suh. 
They are now extinct. The Kern River Indians were called by the Yokuts 
of Fort Tejon, Pi-tan’-ni-suh; and the Indians at Kern Lake, Pal-wu’-nuh 
(which denotes “down below”). On Kern River Slough are the Po-e’-lo; 
at Kern River Falls, the To-mo’-la; on Posa Creek, the Be’-ku. On White 
River there are no Indians, neither have there been any for many years, 
owing to the prevalence of malaria; but there are indications that the lands 
along this stream were once inhabited. 


THE PAL-LI-GA-WO-NAP’. 


As above stated, these Indians lived on Kern River; this one tribe 
may stand for ail on the branches of this stream, and also for those formerly 
occupying Posa Creek and White River. All the lower waters of the Kern 
and of these other streams flow through a low malarious region which is 
very unhealthy. It is related by the Indians that all the aborigines living 
about Kern Lake perished in one year with the scourge of chills and fever. 
The dwellers on Posa Creek and White River often suffered terribly from 


the same disease, and finally, within- the American period, or very soon 
393 


394 TRIBES RELATED TO THE PATOTI. 


before it, they all removed to a place called Whisky Flat, in the more 
salubrious region of the foot-hills, from which they went down to their old 
home only once a year, in the spring, to gather food-seeds. 

The Palligawonap have the Paiuti custom of burying the dead. They 
have no sweat-houses, but there are ruins of old ones in various places in 
their domain, which were doubtless made there by the California Indians 
proper, whom they expelled. 

They live in wigwams made of tule, woven and matted into various 
fashions. ‘Tule is also the material from which they construct a rude water- 
craft. This is only about six feet in length, with the bow very long and 
sharp-rounded, and the stern cut nearly square across; sides perpendicular; 
a small tule keel running along the middle, dividing the bottom into two sides. 
It will carry only one man, and he has to be very careful when standing 
up to keep his feet one on each side of the keel, or the bobbing thing will 
capsize. It is used principally in fishing, for which purpose they employ a 
three-pronged gig pointed with bone. They show much more skill in 
balancing themselves in the boat than they do in making it. 

I saw only one of the tribe, named Chico, on the Tule River Reserva- 
tion, and he presented the traditional physique of the Californian—very 
dark-skinned, pudgy in stature, large cheek-bones, nose depressed at the 
root, brachycephalic head, etc. He was a singular Indian, a real philoso- 
pher; had traveled much over Southern California, Nevada, Utah, and 
Arizona, broadening the range of his intellectual vision ; spoke English and 
Spanish fluently, besides several Indian tongues; and was as full of curious, 
quaint, barbaric superstitions, poetical conceits, common sense, and in- 
flated egotism as an egg is of meat, though these various knowledges and 
fancies were wofully mingled in his brain. I will attempt to give only a 
few of his ideas. 

Po-koh’, the Old Man, created the world. He was a being of a capa- 
cious head, full of many and great thoughts, and in his voluminous blankets 
he found room to carry about enough gifts for all men. He created every 
separate tribe out of soil taken from the place where they now live; hence it 
is that the Indian’s desire is so strong to live and die in his native place. 


Pokoh intended that men should not wander and travel, but should be con- 


SOME OF CHICO’S CURIOUS IDEAS. 395 


tent in their birthplace. In the folds of his great blankets he carried around 
an immense number of gifts, with which he endowed every man according 
to his will, and every tribe according to his pleasure, with which gifts every 
one ought to be content. 

Long ago the sun was a man, and was bad, but the moon was good. 
The sun’s rays are arrows, and he has a quiver full of them. These arrows 
are deadly, for the sun wishes to kill all things. He gave an arrow to 
every animal according to his power; to the lion the greatest; to the 
grizzly bear the next, and so on, though no animal received an arrow that 
would kill a man. . The man is lord of all. 

The sun has two daughters (Venus and Mercury), and twenty men 
kill them; but after fifty days they return to life again. ° 

The rainbow is the sister of Pokoh, and her breast is covered with 
flowers. Other Indians say, whenever they see a rainbow, that at that very 
hour some maiden has reached that first mysterious and momentous event 
which marks her transition from girlhood to womanhood. 

Lightning strikes the ground and fills the flints with fire, which is the 
source of fire. A ‘California diamond” will be found wherever it strikes 
the ground. Some say the beaver brought fire from the east, hauling it on 
his broad, flat tail, and that is the reason why it has no hair on it to this day. 

The carved stone mortars found in many parts of California were made 
by a race of men that lived long ago. There is one book for the father, 
and another for the son. Men pass away, and others come in their places. 

There are many worlds, some that have passed, and some that are to 
come. In one world the Indians all creep, in another they all walk, in 
another they all fly, ete. They may even begin by swimming in the water 
like fish; in the next, they may walk on four legs; in the next, on two, 
ete. Other men may walk in this world, and in another crawl like a snake 
or swim like afish. These are bad men. 


THE SUN AND THE COYOTE. 


A long time ago the coyote wanted to go to the sun. He asked Pokoh 
the road, and he showed him. He went straight out on this road, and 
traveled in it all day, but the sun went round, so that the coyote came back 


396 TRIBES RELATED TO THE PAIUTI. 


at night to the place where he started in the morning. The next morning 
he asked Pokoh the road, and he showed him, but he traveled all day, and 
came back at night to the same place again. But the third day he started 
early, and went right out to the edge of the world and sat down on the 
hole where the sun came up. While waiting for the sun he pointed with 
his bow and arrow toward various places, as if he were about to shoot, and 
pretended not to see the sun. When the sun came up he told the coyote 
to get out of his way. But the coyote told him to go round, that it was his 
road, and he would not get out of the way. But the sun came up under 
him, and he had to hitch forward a little. After the sun came up a little 
way it began to get hot on the coyote’s shoulder, and he spit on his paw 
and rubbed his shoulder. Then he wanted to ride up with the sun, The 
sun tried to persuade him not to do it, but he would go. So he got on, and 
the sun started up a path in the sky which was marked off into steps like 
a ladder, and as he went up he counted ‘one, two, three”, ete. Presently 
the coyote got very thirsty, and he asked the sun for a drink of water. He 
gave him an acorn-cup full, and the coyote asked him why he had no more. 
Toward noon he got impatient. It was very hot, and the sun told him to 
close his eyes. He did so, but opened them again, and so kept opening 
and shutting them all the afternoon. At night, when the sun came down, 
the coyote took hold of a tree, clambered off, and got down to the ground. 

In this pathway of the sun, with steps like a ladder, there is undoubt- 
edly a trace of an ancient zodiac myth. Some persons insist that the In- 
dians must have learned this from the Mexicans or the early Jesuits. The 
story is sufficiently poor, certainly, but such as it is it must be the inven- 
tion of the Indians in everything except the one little particular of the 
graded pathway, at any rate, for no civilized person would have conceived 
such a fable. These critics, then, would leave the Indians everything but 
this item; but this they would take away from them because it has a faint 


suspicion of civilization about it! Such reasoning is contemptible. 
THE MONO. 


In their own language these Indians call themselves Nit’-ha. Why 
the Spaniards named them Mono (monkeys) is not very clear. Although 


MOUNTAINEERS—ONCE VIRTUOUS AND BRAVE. 397 


rather an undersized race, they by no means justify the appellation, either 
in appearance or in character, for they are a manly, warlike people, and 
were anciently a great terror to the Yokuts. They are several shades 
lighter than the latter; and with their raven-black hair worn quite down to 
the shoulders, their smallish features, and their quick, suspicious eyes glanc- 
ing out from under their great Spanish sombreros, they present a rather sin- 
gular appearance. They still retain many of the simple virtues of a race of 
hardy, honest mountaineers, and are mostly free from those brutish prac- 
tices which disgrace the lowlanders. For years they resisted the inroads of 
whisky, the great leveler which laid low their valley neighbors. ‘They are 
a healthy people, and are said to be increasing ‘even now. ‘They do not 
bathe the entire person daily, like the lowland tribes, but they sometimes 
take sweat-baths, then run and plunge into cold water. Probably owing 
largely to their isolated position they are exclusive, and refuse to intermarry 
with other tribes. 

The Mono are an offshoot of the Nevada Indians, and should be prop- 
erly classified with them, but they have been so long on the western slope 
of the Sierra, and acquired so many California habits and usages, that they 
may be included here. Many years ago—it is impossible to ascertain how 
long ago—they came over from Owen’s River Valley, and conquered for 
themselves a territory on the upper reaches of the San Joaquin and King’s 
River, the lower boundaries of which were indicated in the previous chapter. 

They are not such a joyous race as the Californians, and have no 
annual merry-makings, though they sometimes celebrate a good harvest of 
acorns; and they think that a certain great being in the east, who is 
nameless to them, must be propitiated at times with a grand hunt and a 
feast following it, else there will be disease and bad luck in their camps. 
Their business is with war, and fighting, and hunting; hence they have 
more taciturnity, more stern immobility of feature, than the Californians. 
It was they who introduced among the Yokuts, in recent years, the red 
paint, the terrible emblem of war and bloodshed, which appears to have 
been unused by the latter before that. They pursue and slay the grizzly 
bear in single-handed combat, or in companies, with bows and arrows, but 


598 TRIBES RELATED TO THE PAIUTI. 


the Yokuts hold that animal in mortal terror, and refuse even to partake of 
its flesh when slain. 

The black eagle is sacred to them, and they never kill one, but they 
pluck out the feathers of those that die, and wear them on their heads as 
one of their most valuable ornaments.- When they succeed in capturing a 
young one, after two weeks they have a great dance and jubilation around 
it, then sell it to another village, that they may do likewise. 

The California big tree is also in a manner sacred to them, and they 
call it woh-woh'-nau, a word formed in imitation of the hoot of the owl, 
which is the guardian spirit and deity of this great monarch of the forest. 
It is productive of bad luck to fell this tree, or to mock or shoot the owl, or 
even to shoot in his presence. Bethel states that they have often, in earlier 
years, tried to persuade him not to cut them down—pity they could not 
have succeeded !—and that when they see a teamster going along the road 
with a wagon-load of lumber made from these trees, they will ery out after 
him, and tell him the owl will visit him with evil luck. 

The hunter who penetrates into the great forests of the high Sierra 
sometimes notices a tree which looks scratched about the base. The Mono 
account for this appearance in the following manner: Once in awhile the 
erizzly bears assemble in a council, great and small together, and sit down 
in a cirele in the forest with some huge Old Ephraim occupying the post of 
honor as chairman. There they sit a long time, bolt upright on their tails, 
in a silence as profound as that of a Quaker meeting. After awhile the old 
chairman drops down on all-fours and goes to the tree, rears up and hugs 
it with his fore-paws, and dances around it. After him the next largest one 
takes his turn, then the next, and so on, down to the cubs. When a Mono 
hunter sees them in a council thus, or perceives by the indications that they 
have recently held one, he hastens home and notifies his companions of the 
circumstance. ‘They consider that the bears hold these councils for the 
purpose of making war on them, and for a certain number of days after the 
discovery is made they carefully refrain from hunting the animals, or even 
from firing off a gun where they would be likely to hear it, lest they should 
enrage them. The younger Indians laugh at this story. 


Subjoined are the numerals of some of those tribes, taken at the locali- 


PALLIGAWONAP, MONO AND TAHICHAPA NUMERALS. 399 


ties indicated. As the Tahichapahannah are extinct, I was obliged to pro- 
cure their numerals from the Kern River Indians. 


KERN RIVER. MILLERTON. TEJON PASS. 
One. chich. si’-muh. . pau’-kap. 
Two. wah. wo’-hat-tuh. wah. 
Three. pai. pait. pa’-hai. 
Four. na-naw’. wa -tsu-kit. wa -tsa. 
Five. ma-hai-ching”’-a. ma/-lo-kit. ma-hats’. 
. 1 . 5 7] . i . 

Six. nap’ -pai. na’-vait. pa’-wa-hi. 
Seven. noam’-chih. ta’-tsu-it. wats-ka-pi’-ea. 
; a oy ; L Ros 

Eight. na-pun-chine”-a. wa -su-it. wa-wat -sa. 
AS) t . ts) / . 7] 

Nine. la’-kih. kwa’-nu-kit. ma-ka-bi’-ka. 

Ten. um-hai-ching’-a. se’-wa-nu. we -ma-hat. 


CHAPTER XXXVII. 
GENERAL FACTS. 


It has been the melancholy fate of the California Indians to be more 
vilified and less understood than any other of the American aborigines. 
They. were once probably the most contented and happy race on the con- 
tinent, in proportion to their capacities for enjoyment, and they have been 
more miserably corrupted and destroyed than any other tribes within the 
Union. They were certainly the most populous, and dwelt beneath the 
most genial heavens, and amidst the most abundant natural productions, 
and they were swept away with the most swift and cruel extermination. 

Pity for the California Indian that he was not a Christian born, instead 
of a “Gentile”, as the good God made him, for therefore he was written 
down by the Jesuit padres near to the lowest levels of humanity, that the 
more conspicuous might appear that self-sacrificing beneficence which reached 
down to pluck him up to salvation. Pity for him that his purple-tinted 
and snowy mountains were ribbed with silver and fat, with gold-dust, for 
thereby he became to the American a vagabond thief and a liar, “ uncanny 


and repulsive ”. 


Pity for him that his shining valleys, lying warm and genial . 
in the sun, were capable of making the greedy wheat-grower rich in seven 

good harvests, for thereby he became to him “a mean, thieving, revengeful 

scoundrel, far below the grade of the most indifferent white ”. 

It is small concern to pioneer miners to know aught of the life-story, 
customs, and ideas of a poor beggar who is so fatuously unwise as to com- 
plain that they darken the water so he can no longer see to pierce the red- 
fleshed salmon, and his women and children are crying for meat. And 
when, persisting, he is shot down and lies stark and stiff in the arid gulch, 


where the pitiless sun of California shakes above him the only winding- 
400 


DIFFICULT OF ACCESS—PHYSICAL CONDITION. 401 


sheet that covers his bloody corpse, he is not prolific in narration of his 
people’s legends and traditions. Dead men tell no tales. 

Besides that, the California Indians, above all others, are a shy, foxy, 
secretive race, who will not impart whatever information they possess until 
confidence has been grounded on long acquaintance, and even then not 
completely unless one shows sufficient regard for them to learn their lan- 
guage. This singilar secretiveness has kept. the great body of the whites 
in profound ignorance of their ideas, whatever they may have observed of 
their customs. 

The multitude of tongues is another serious obstacle. One may spend 
years in acquiring an Indian tongue, then ride a half-day’s journey and find 
himself adrift again. | 

It is frequently difficult also to clear away the débris created by the 
white man during twenty years and get down to the bed-rock of the old 
tribal organization. So morally feeble and self-abnegative were they that 
their tribes crumbled under the touch of the pale-face, and their members 
were proud to group themselves about some prorhinent pioneer and call 
themselves by his name. They frequently accounted it greater honor to 
be called Bidwell’s Indians or Reading’s Indians, or so, than Wintin or 
whatever the vernacular title might happen to be. Then, again, it is seldom 
that a tribe call their neighbors by the name the latter themselves use; and 
there are some tribes that have no name taken from their own language, as 
they have adopted the one bestowed by their neighbors. 

Physically considered the California Indians are superior to the Chi- 
nese, at least to those brought over to America. There is no better proof 
of this than the wages they receive for labor, for in a free and open market 
like ours a thing will always eventually fetch what it is worth. Chinamen 
on the railroad receive $1 a day and board themselves; Indians working 
in gangs on public roads receive seventy-five cents a day, sometimes $1, 
and their board, the whole equal to $1.25 or $1.50. But on the northern 
ranches the Indian has $1.50 to $2 a day and his board, or $1 a day 
when employed by the year. Farmers trust Indians with valuable teams 
and complicated agricultural machinery far more than they do the Chinese. 


And the Indian endures the hot and heavy work of the ranch better than 
26 Po 


402 GENERAL FACTS. 


even the Canton Chinaman, who comes from a hot climate but wants an 
umbrella over his head. The valley Indians are more willing to labor and 
more moral now than the mountain Indians, because the latter have better 
opportunities to hunt game and can pick up small change and old clothes 
about the mining towns. 

There is a common belief among the prejudiced and ignorant that the 
Indian is such an enormous eater as to overbalance his superior value as a 
laborer over-the Chinaman. This is untrue. It is the almost universal 
testimony of men who have employed them and observed their habits to 
any purpose, that when they first come in from the rancheria with their 
stomachs distended from eating the innutritious aboriginal diet, for a day 
or two they eat voraciously until they become sated on our richer food ; 
and after that they consume no more than an American performing the 
same labor. 

I am inclined to attribute something of the mental weakness of the 
California aborigines to the excessive amount of fish which they consumed 
in their native state; also, perhaps, to the quantity of bitter acorns they 
ate. It is generally accounted that fish is rich in brain-food, but it is an 
indisputable fact that the grossest superstitions and lowest intellects in the 
race are found along the sea-coast. 

Another erroneous impression generally prevails among Americans as 
to their physique, because they have seen only the wretched remnants of the 
race, the inferior lowlanders, whereas the nobler and more valorous mount- 
aineers were early cut off. On the Round Valley Reservation the Pit River 
men wear shoes averaging five and six in size, the women two and three. 
The Potter Valley men are, however, a little larger in the feet; their shoes 
run from seven to ten, averaging eight and nine; the women of the same 
tribe range from four to seven, averaging five and six. The men’s hands 
are as small and handsome as their feet, and so are the women’s when 
young, but the hard and unremitting toil of after-life makes their hands 
grow large, coarse, and ugly. 

Old pioneers, especially on the upper waters of the Trinity and the 
higher foot-hills of the Sierra, have frequently spoken with enthusiasm of 


giants they had seen in early days weighing one hundred and eighty, two 


WHITE TEETH AND SWEET BREATH—EVILS OF CLOTHING. 403 


hundred, even two hundred and fifty pounds ; tall, fine fellows, not gross, 
but sinewy, magnificent specimens of free and fighting savagery. On the 
other hand the desiccation of body in old age, especially in the women, is some- 
thing phenomenal. In a wigwam near Temecula I have seen an aged man 
who certainly would not have weighed over fifty pounds, so extraordinarily 
was he wasted and shrunken. Many others have nearly equaled him. This 
fact accounts for the repulsively wrinkled appearance of the aged, that 
which has made them so odious in the eyes of superficial writers and the 
fastidious tourists. There is probably no other race so excessively fat in 
youth and so wasted in old age. 

All of them emit an odor peculiar to themselves as that of the Chinese 
is to them. Although they are filthy in their wigwams and in their apparel, 
yet of the many hundreds I have seen there was not one who still observed 
the aboriginal mode of life that had not white teeth and a sweet breath. 
This is doubtless due to the fact that before they became civilized they ate 
their food cold; when they drink hot coffee and eat hot bread they are liable 
to toothache and offensive breath like ourselves. 

There is another singular and apparently paradoxical fact connected with 
their habits of body. Though they are so generally uncleanly about their 
lodges and clothing, there is no nation, unless it was the ancient Romans, 
who bathed oftener than they. ‘They were almost amphibious, and rival the 
Kanakas yet in their capacity to endure prolonged submergence. They 
had no clothing to put off and on, and they were always splashing in the 
water. ‘They never neglected the morning bath, and many of them do not 
to this day, though pestered with clothing. 

And never since the fatal hour when Adam and Eve tied about them 
the fig-leaves in Eden has clothing been a symbol so freighted with evil 
portent as to these people. On excessively hot days they would lay off 
the miserable rags of civilization which hampered and galled their free- 
born limbs; and then would come colds, coughs, croups, quick consumption, 
which swept them off by thousands. 

It is a curious fact which has frequently come under my observation, 
and has been abundantly confirmed by the pioneers, that among half-breed 
children a decided majority are girls. There is a reason for this which 


404 GENERAL FACTS. 


would be a proper subject of explication in a medical work but not in these 
pages. Suffice it to say that the Indian women thus chosen for wives were 
generally the finest and most ambitious of their race, while their white 
husbands were the lowest of theirs. 'The above-named fact certainly seems 
to indicate that the California Indian is not without a certain aggressiveness 
of vitality. 

It has been said that the two cardinal tests of national greatness are 
war and women—prowess in one and progress in the other. Tested by 
this ordeal, the California Indians seem to fall short. They certaimly were 
not a martial race, as is shown by the almost total absence of the shield, 
and the extreme paucity of their warlike weapons, which consisted only of 
bows and arrows, very rude spears, slings, and stones and clubs picked up 
on the battle-field. It is unjust to them to compare their war record with 
that of the Algonkins. Let it not be forgotten that these latter tribes 
gained their reputation for valor, such as it is, through two long and bloody 
centuries, wherein they contended, almost always in superior force, with 
weak border settlements, hampered with families, and enfeebled by the 
malarial fevers which always beset new openings in the forest. Let it be 
remembered, on the other hand, that after the Republic had matured its 
vast strength and developed its magnificent resources, it poured out hither 
a hundred thousand of the picked young men of the nation, unincumbered 
with women and children, armed with the deadliest steel weapons of mod- 
ern invention, and animated with that fierce energy which the boundless 
lust for gold inspired in the Americans, and pitted them against a race 
reared in an indolent climate, and in a land where there was scarcely even 
wood for weapons. They were, one might also say, burst into the air by 
the suddenness and the fierceness of the onslaught. Never before in history 
has a people been swept away with such terrible swiftness, or appalled into 
utter and unwhispering silence forever and forever, as were the California 
Indians by those hundred thousand of the best blood of the nation. They 
were struck dumb; they crouched in terror close around the few garrisoned 
forts; if they remained in their villages, and a party of miners came up, 
they prostrated themselves and allowed them to trample on their bodies to 
show how complete was their submission. Let a tribe complain that the 


WAR AND WOMEN. 405 


miners muddied their salmon-streams, or steal a few pack-mules, and in 
twenty days there might not be a soul of them living. 

It is not to this record that we should go to form any fair opinion of 
the California Indians’ prowess, but rather back to those manuscript histo- 
ries of the old Spaniards, every whit as brave and as adventurous as our- 
selves, who for two generations battled so often and so gallantly, and were 
so often disastrously beaten by ‘‘los bravos Indios,” as the devout chron- 
iclers of the missions were forced against their wills to call them. The 
pioneer Spaniards relate that at the first sight of horsemen they would flee 
and conceal themselves in great terror; but this was an unaccustomed spec- 
tacle, which might have appalled stouter hearts than theirs; and this fact is 
not to be taken as a criterion of their courage. It is true also that their 
battles among themselves, more especially among the lowlanders of the 
interior—battles generally fought by appointment on the open plain—were 
characterized by a great deal of shooting at long range, accompanied with 
much voluble, Homeric cursing; but the brave mountaineers of the Coast 
Range inflicted on the Spaniards many a sound beating. It is only neces- 
sary to mention the names of Marin, Sonoma, Solano, Colorado, Quintin, 
Calpello, and the stubborn fights of the Big Plains, around Blue Rock, at 
Bloody Rock, on Eel River, and on the Middle Trinity, to recall to mem- 
ory some heroic episodes 

And it is much to the credit of the California Indians, and not at all to 
be set down to the account of cowardice, that they did not indulge in that 
fiendish cruelty of torture which the Algonkin races practiced on prison- 
ers of war. They did not generally make slaves of female prisoners, but 
destroyed them at once. 

But if on the first count they must be allowed to rank rather inferior, 
in the second, I think, they were superior to the Algonkin races, as also 
to the Oregon Indians. For the very reason that they were not a martial 
race, but rather peaceable, domestic, fond of social dances, and well pro- 
visioned (for savages), they did not make such abject slaves of their women, 
were far less addicted to polygamy (the Klamaths are monogamists), and 
consequently shared the work of the squaws more than did the Atlantic 
Indians. The husband always builds the lodge, catches all the fish and 


406 GENERAL FACTS. 


game and brings most of it home, and brings in a considerable portion of 
the fuel. In a company of fifty-seven who passed through Healdsburgh, 
there were twenty-four squaws riding on horseback and only three walking, 
while there were thirteen braves riding and seventeen walking. The young 
boy is never taught to pierce his mother’s flesh with an arrow to show him 
his superiority over her, as among the Apaches and Iroquois; though he 
afterward slays his wife or mother-in-law, if angry, with very little com- 
punction. But there is one fact more significant than any other, and that 
is the almost universal prevalence, under various forms, of a kind of secret 
league among the men, and the practice of diabolical orgies, for the purpose 
of terrorizing the women into obedience. It shows how they were contin- 
ually struggling up toward equality, and what desperate expedients their 
lords were compelled to resort to to keep them in due subjection. 

The total absence of barbarous and bloody initiations of young men 
into secret societies was a good feature of their life. They show sufficient 
capacity to endure prolonged and terrible self-imposed penances or ordeals, 
but these seldom take any other form than fasting, and that principally 
among the northern tribes. In their liability to intense religious frenzy, or 
rather, perhaps, a mere nervous exaltation and exhaustion, resulting from 
thei passionate devotion to the dance, they equal the African races. The 
same religious bent of mind reveals itself in the strange, crooning chants 
which they intone while gambling. 

As they were not a race of warriors, so they were not a race of hunt- 
ers. They have extremely few weapons of the chase, but develop extraor- 
dinary ingenuity in making a multitude of snares, traps, ete. At least 
four-fifths of their diet was derived from the vegetable kingdom. 

If there is one great and fatal weakness in the California Indians, it is 
their lack of breadth and strength of character ; hence their incapacity to 
organize wide-reaching, powerful federative governments. They are infi- 
nitely cunning, shrewd, selfish, intriguing; but they are quite lacking in 
grasp, in vigor, and boldness. Since they have mingled with Americans 
they have developed a Chinese imitativeness, and they take rapidly to the 
small uses of civilization; but they have no large force, no inventiveness. 


Their history is painfully deficient in mighty captains and great orators. 


QUICKNESS OF IMITATION—GOOD NATURE. ADT 


But I venture the assertion that no Indians on the continent have learned 
to copy after civilization im so short a time. I will give a few instances. 
Shasta I'rank, a Wintiin, born and bred to savagery, was a perfect gentle- 
man in the neatness and elegance of his dress, in his manners, and in his 
speech. For instance, having inadvertently said “setting”, he instantly 
corrected himself with “sitting”. He gave me a brief account of his lan- 
guage, which delighted me by its accuracy, clearness, and philosophic 
insight. I was told of another Wintiin who had become a book-keeper and 
was drawing a good salary as such. Matilda, a Modok woman, living in the 
wildest regions of the frontier, showed me a portfolio of sketches, made by 
herself with a common pencil upon letter-envelopes and such casual scraps 
of paper, which were really remarkable for their correctness. She would 
strike off, at first sight, an American, an Englishman, a German, a China- 
man, or any odd and eccentric face she happened to see, with a fidelity and 
expressiveness that were quite amusing. If she had ever had any advan- 
tages, she would have been heard of in the art-world. ‘The pioneers 
acknowledge that they speedily acquire a subtileness of cheating in card- 
playing which outwits even themselves, and would have done honor to the 
‘heathen Chinee”. Again, it is the testimony of the reservation agents 
that the Indian children pick up simple Sunday-school melodies and the 
like with the facility of the plantation pickaninny down South. 

There is a curious feature of aboriginal character, which is manifested 
more particularly in their games. An Indian seems to be very little cha- 
grined by defeat. I have often watched young men and boys, both in 
native and American games, and have never failed to remark that singu- 
larly lymphatic good-nature with which everything is carricd forward. 
American boys will contend strenuously, and even fight, for nice points in 
the game, down toa finger’s breadth in the position of a marble; but Indian 
youths are gayly indifferent, jolly, easy, and never quarrel. They appear 
to be just as well pleased and they laugh just as heartily when beaten as 
when victorious. Everything goes on with a limp and jelly-like hilarity, 
which makes it extremely stupid to an American to watch their contests very 
long. When engaged in an athletic game, it is true, they exert themselves 
to their utmost, and accomplish truly wonderful feats of agility and bottom; 


408 GENERAL FACTS. 


Lut they do all this purely for the physical enjoyment and the satisfaction 
of the animal spirits, not for the joy of conquest at all, so far as anybody 
can perceive. They never brag, never exult. 

An Indian will gamble twenty hours at a sitting, losing piece after 
piece of his property, to his last shirt, which he takes off, hands to the win- 
ner, and emerges naked as he was born; yet he exhibits no concern; he 
passes through it all, and comes out with the same gay and reckless stoi- 
cism. There is not a tremor in his voice, not a muscle quivers, his face 
never blanches; when he takes off the shirt, his laugh is just as vacuously 
cheerful and untainted with bitterness as it was when he commenced. He 
borrows another, throws himself on his face, and in five minutes he sleeps 
the untroubled, dreamless sleep of an infant. It is difficult for a white man 
to comprehend how one can be so absorbed in the process and so indiffer- 
ent to the result. . 

There is another notable defect in their character, that is their lack cf 
poetry, of romance. Though a very joyous and blithe-hearted race, they 
are patient, plodding, and prosaic to a degree. This is shown in their 
names, personal and geographical, the great majority of which mean 
nothing at all, and when they do have a signification it is of the plainest 
kind. The burden of their whole traditional literature consists of petty 
fables about animals, though some of these display a quaint humor and an 
aptness that would not do discredit to sop. And it must always be borne 
in mind that they are forbidden by their religious ideas to speak of the dead, 
which fact may account for the almost total lack of human legends. 

There is not even enough poetry in them to make them tawdry in dress. 
There is hope of gaudy savages who are thoroughly wasteful and 
thoroughly devoted to beauty, as they understand it. But these are not 
wasteful enough even to have feasts, that is, downright, gluttonous ‘‘feeds”. 
Their feasts, such as they are, are not held for the purpose of eating, pure 
and simple; they merely carry to a common rendezvous a store of pro- 
visions a little better than the every-day allowance, which they endeavor to 
make hold out as long as possible, in order that they may enjoy the dance 
for many days, which is the one great object of desire, while the feast is 
secondary. Food is gambled away recklessly, but not thrown away, 


BARBARIANS GOING TO WORK—HUMOR. 409 


though civilized men and women are apt to consider their prodigal hos- 
pitality as little better than sheer wastefulness All Indians are “cousins” 
when they come to a camp hungry. 

I have said that they are not tawdry in their dress. Young Indians 
who have mingled with the whites a few years show uniform good taste in 
their dress, especially in the northern counties; and even old Indians are 
never seen with those grotesque medleys of all conceivable objects, pepper- 
casters, patent-medicine labels, oyster-cans, and the like, heaped about 
their necks, such as may be seen in the interior of the continent. 

Mention was made above of their ready adaptation of themselves to 
the uses of civilization. Who would ever have seen an Algonkin brave 
offer to go to work for his conquerors? In 1850~51, before the Indians of 
the Sacramento Valley had any knowledge whatever of civilization, an 
adventurous pioneer went to the Upper Sacramento and commenced chop- 
ping wood on the banks, for which he received $16 a cord. Sometimes it 
was necessary to carry the wood a few rods to cord it up close to the water, 
and he had no trouble in getting Indians to do this work for him for a 
pittance of flour and bacon. The headman of the village, distinguished 
only by a feather or a green sprig in his hair, would lay three or four sticks 
on the back of each squaw or brave, to the number of thirty or forty, then 
take a stick himself, and with great importance and gravity march with 
the procession to the river. 

There are not lacking instances which show that the California Indians 
have a sense of humor that the grave, taciturn Iroquois did not possess. 
The Nishinam of Bear River have several cant or slang names for the 
Americans, which they use among themselves with great glee. One is the 
word boh, “road”, hence, perhaps, derivatively, “‘road-maker” or “roadster”, 
which they apply to us in a humorous sense, because we make so many 
roads, which to the light-footed Indians seem very absurd, indeed. Another 
is ka'-kim, ‘‘spirit”, which is given in compliment to the subtle and myste- 
rious power the American possesses of doing many things beyond their 
comprehension. Perhaps as common an appellation as any is chu'-pup, 
“red” or “red-faced”. Here we have a reversal of the traditional ‘“Pale- 


face” of the eastern dime-novel. _But.the most humorous name they give 


410 GENERAL FACDS. 


us, and the one which amuses them most, is wéhah, which is formed from 
the ‘‘whoa-haw” that they heard the early immigrants use so much in 
driving their oxen. Let an Indiantsee an American coming up the road, 
and cry out to his fellows, ‘There comes a wéhah!” at the same time 
swinging his arm as if driving oxen, and it will produce convulsive laughter. 
At Healdsburgh they call a locomotive toot-toot-toot. A Chinaman is called 
by the Nishinam, chd-li-i, which means “shaved head”. There are other 
names which they apply to us, which are very amusing, but they will not 
bear translation. ; 

Felicitously characteristic of one feature of Indian life, as well as 
humorous within itself, was the remark of an observing old man, “Injun 
make a little fire and set close to him; white man make a big fire and set 
way off.” : 

Frequently their humor is of the kind that may be called unconscious, 
and is none the less pleasing on that account. One day I applied to an 
Indian for certain information, and he began to give me the desired names 
in “American”. I interrupted him, and told him I wanted him to talk 
Indian talk. At that he pulled a black, scowling face, and said, ‘Guess 
mebbe bimeby all white man want to learn to talk Injin talk.” To any 
one knowing the peculiar relations which exist between many whites and 
the aborigines, the satire of this remark is delightful. 

They are great thieves, whenever it is safe to be so. Like ill-mannered 
white people, to use the mildest phrasing, they are fond of borrowing small 
articles, knives, pipes, pencils, and the like, which they will presently insert 
into their pockets, hoping the owner may forget to ask for them. One 
means of protection which old pioneers advised me to take, was, in journey- 
ing anywhither, always to keep at my tongue’s end the names of several 
prominent citizens of the vicinity, to impress the savages with the belief 
that I was well acquainted there, had plenty of friends, and ample means 
of redress if they did me any wrong. They are strongly attached to their 
homes, and they have learned by tough experience that if they commit any 
thievery it will be the worse for them, and that it will go hard but the 
whites will burn their rancherias and requite the stealing double. Hence 
they are proverbially honest in their own neighborhood; but a stranger in 


AVARICE, INGRATITUDE, AND REVENGE. Ail 


the gates who seems to be friendless may lose the very blankets off him in 
the night. They resemble the fox, which never steals near its nest. 

. The northern tribes are much the most miserly and given to hoarding 
treasure, and none of them do a white man the smallest service without 
expecting payment. For instance, Ta’-kho Kol’-li, chief of the Ta-ta-ten’, 
refused to count ten in his language unless I paid him for the service in ad- 
vance. Once I was sitting with three stalwart and sinister-looking Yurok 
on a rugged promontory, waiting for the tide to ebb; and when lunch-time 
arrived we fell to—they on their dried smelt, I on some sandwiches. They 
had no claim on me, and therefore asked for nothing; but presently I com- 
menced talking with one about Indian matters, and in an instant the crafty 
savage perceived the drift, saw he had established a claim, and said, ‘* Me 
talk you Injun talk, you give me piece of bread and meat.” No Indian in 
Southern California ever thought of driving such petty bargains as this. 

White men who have had dealings with Indians, in conversation with me 
have often bitterly accused them of ingratitude. ‘Do everything in your 
power for an Indian,” they say, “and he will accept it all as a matter of 
course; but for the slightest service you require of him he will demand 
pay.” These men do not enter into the Indian’s ideas. This “ingratitude” 
is really an unconscious compliment to our power. The savage feels, 
vaguely, the unapproachable elevation on which the American stands above 
him. He feels that we had much and he had little, and we took away from 
him even his little. In his view giving does not impoverish us, nor withhold- 
ing enrich us. Gratitude is a sentiment not in place between master and 
slave; it is a sentiment for equals. The Indians are grateful to one another. 
Sambo did not feel that he was stealing when he took his owner’s chickens ; 
it is very much so with the Indian. 

Though not by any means a warlike people, and therefore generally 
laying very little stress on the taking of scalps, they have the usual treach- 
ery, revengefulness, and capacity for rancorous hate of allsavages. I have 
before me as I write a terrible memento, and-one that opens up a dark and 
bloody picture of savage life. It is only a stone, a longish stone, rudely 
blocked out to be made into a pestle, with which a Nishinam woman beat 
out her sister's brains, while the husband of the murderess looked on. 


But, worse still, a niece of the murdered woman, in addition to this cunt, 


412 GENERAL FACTS. 


lost at various times her mother, a cousin, and a brother, all cut off in cold- 
blooded murder by her own tribe, and that before they became acquainted 
with the Americans, and while they were living in ‘“ primitive innocence”. 
It is not pleasant to think of these things, and they dispel whole volumes 
of the romantic nonsense written about aboriginal Arcadias. Still, we must 
not judge savages by our standard, but bear always in mind that revenge 
is taught to them as a virtue from the baby-basket to the grave, and that 
anything which will secure the getting of that revenge is justifiable. 

Notwithstanding all that has been said to the contrary by false friends 
and weak, maundering philanthropists, the California Indians are a grossly 
licentious race. None more so, perhaps. There is no word in all their lan- 
guages that I have examined which has the meaning of “mercenary pros- 
titute”, because such a creature is unknown to them; but among the un- 
married of both sexes there is very little or no restraint; and this freedom 
is so much a matter of course that there is no reproach attaching to it, so 
that their young women are notable for their modest and innocent de- 
meanor. This very modesty of outward deportment has deceived the hasty 
glance of many travelers. But what their conduct really is, is shown by 
the Argus-eyed surveillance to which women are subjected. If a married 
woman is seen even walking in the forest with another man than her hus- 
band she is chastised by him. <A repetition of the offense is generally 
punished with speedy death. Brothers and sisters scrupulously avoid living 
alone together. A mother-in-law is never allowed to live with her son-in- 
law. To the Indian’s mind the opportunity of evil implies the commission 
of evil. He cannot comprehend the case of Joseph and Potiphar’s wife, or 
else he is totally incredulous. Ifa brother and a sister should chance to 
dwell together a short time after their parents’ death, and are reproached for it, 
the ready answer is, ‘‘ Well, what of it? You Americans do it”, mention- 
ing some citizen whose bachelor household is presided over by his sister, 
and against whose fair reputation not the faintest breath of suspicion was 
ever blown. They cannot understand such a ease, and refuse to believe in 
the blamelessness of the parties. 

But while they thus carefully avoid the appearance of evil, the daily 


conversation of most of them, even in the presence of their wives and 


IMMORALITY—IGNORANCE OF A SUPREME BEING. 413 


children, is as foul as the lowest white men indulge in when alone together. 
It is a marvel that their children grow up with any virtue whatever. Yet 
they far less often make shipwreck of body and soul than do the offspring 
of the civilized, because when the great mystery of maturity confronts 
them they know what it means and how to meet it. 

Marriage frequently takes place at the age of twelve or fourteen. 
Parents desire to marry their children young, to remove them from tempta- 
tion, and they willingly provide them with food for a year or two, so as to 
lighten the matrimonial yoke. Since the advent of the Americans the 
husband often traffics in his wife’s honor for gain, and even forces her to 
infamy when unwilling; though in early days he would have slain her 
without pity and without remorse for the same offense. 

In making the following assertion, I do it not unaware that it may be 
stoutly challenged. With the exception, perhaps, of a few tribes in the 
northern part of the State, J am thoroughly convinced that a great majority of 
the California Indians had no conception whatever of a Supreme Being. ‘True, 
nearly all of them now speak of a Great Man, the Old Man Above, the 
Great One Above, and the like; but they have the word and nothing more. 
Vox, et preterea nihil. This is manifestly a modern graft upon their ideas, 
because this being takes no part or lot in their affairs; is never mentioned 
in the real and genuine aboriginal mythology or cosmogony; creates 
nothing, upholds nothing. They have heard of the white man’s God, and 
some of them have taken enough interest to translate the word into their 
own language, as Po-koh’, Liish, Sha, Ko-miis’, Kem’-mi Sal’-to, and the 
like; but with that their interest ceases. It is an idea not assimilated, and 
to become assimilated the whole of their ancient system of legends and 
theogony (if the word can be used where there are no gods) would have 
to be overthrown. By long acquaintance one may become so familiar with 
even a California Indian as to be able to penetrate his most secret ideas; 
yet when you ask him to give some account of this being he can tell 
nothing, because he knows nothing. ‘He is the Big Man Above”; that is 
the extent of his knowledge. But ask him to tell you about the creation 
of the world, of man, of fire, and of familiar objects, and his interest is 
aroused; instantly this fabulous being disappears, and the coyote comes 


414 GENERAL FACTS. 


forward. The coyote did everything, made everything. That is what his 
father told him, and his father’s father told him. If this Great Man had 
any existence in early days, why does he not appear sometimes in the real 
aboriginal legends? It is no argument against this theory that the names 
for the Supreme Being above given are purely Indian words. There are 
pure Indian words in many languages for such terms as ‘‘wheat”, “rye”, 
‘Gron”, “oun”, “ox”, “horse”, and a hundred others which they never 
heard of until they saw Europeans. They are very quick to invent names 
for new objects. 

Therefore I affirm without hesitation that there is no Indian equivaleit 
for ‘‘God”. There are numerous spirits, chiefly bad, some in human form, 
some dwelling in beasts and birds, having names which they generally refuse 
to reveal to mortals, and haunting chiefly the hills and forests, sometimes 
remaining in the Happy Western Land. Some of these spirits are those 
of wicked Indians returned to earth; others appear to be self-existent. 
There are great and potent spirits, bearing rule over many of their kind; 
and there are inferiors. All these spirits are to be propitiated, and their 
wrath averted. There is not one in a thousand from whom the Indians 
expect any active assistance; if they can only secure their non-interference 
all will go well. To the California Indians great Nature is kindly in her 
moods and workings, but these malign spirits constantly thwart her benefi- 
cent designs, and bring trouble upon her children. Nature was the Indian’s 
God, the only God he knew; and the coyote was his minister. 

In an article in the Atlantic Monthly, Prof. John Fiske says: “Dr. 
Brinton has shown that none of the American tribes had any conception of 
adevil * * * * * Barbaric races, while believing in the existence 
of hurtful and malicious fiends, have not a sufficiently vivid sense of moral 
abnormity to form the conception of diabolism.” If, by the devil, we are 
to understand a being the opposite and equal of God, this is true. Of 
course, the thin and meager imagination of the American savages was not 
equal to the creation of Milton’s magnificent, imperial Satan, or Goethe’s 
Mephistopheles, with his subtle intellect, his vast powers, his malignant 
mirth; but in so far as the Indian fiends or devils have the ability 
they are wholly as wicked as these. They are totally bad, they think only 


ABORIGINAL VICES—POPULATION. 415 


evil; but they are weak, and undignified, and absurd; they are as much 
beneath Satan as the “big Indians” who invent them are inferior in imagina- 
tion to John Milton. The true test of a devil is in his usefulness ; and the 
Indians stand much more in awe of theirs than we do of ours. 

In his admirable work, ‘‘Uncivilized Races of Men”, Mr. J. G. Wood 
makes the following remark: ‘I have already shown that we can introduce 
no vice in which the savage is not profoundly versed, and feel sure that 
the cause of extinction lies within the savage himself, and ought not to be 
attributed to the white man who comes to take the place which the savage 
has practically vacated.” Of other savages Iam not prepared to speak, 
but of the California Indians this is untrue. They smoked tobacco only to 
a very limited extent, never chewed it, and were never drunk, because they 
had no artificial beverage except manzanita cider, and that in extremely 
limited quantities unfermented for a brief season of the year. They had 
the vice of gambling much more than we, but, as shown above, it had no 
injurious effect on their health. Great and violent paroxysms of anger were 
almost unknown; they made no such senseless use as we do of ice-water, 
and of hot, heavy, and strongly-seasoned food. They had not even the 
vice of gluttony, except after an enforced fast, which was seldom, because 
their plain and simple food was easily procured and kept in stores. Licen- 
tiousness was universal, but mercenary prostitution was absolutely un- 
known; hence there were none of those appalling maladies which destroyed 
so many thousands on their first acquaintance with Americans. 

Next, as to the second part of his remark, that the white man ‘comes 
to take the place which the savage has practically vacated.” Let us see to 
what extent the Indians had ‘‘vacated” California before the Americans 
came. In Chapter V it was shown that there were sixty-seven and a half 
Indians to the square mile for forty miles along the Lower Klamath in 1870. 
Before the whites came doubtless there were one hundred, but we will take 
the former figure. Let us suppose there were six thousand miles of streams 
in the State yielding salmon ; that would give a population of four hundred 
and five thousand. In the early stages of my investigation I was led to 
believe that wild oats furnished a very large source of supply, but have 
abandoned that idea as erroneous. In all oak-forests, acorns yielded at 


416 GENERAL FACTS. 


least four-sevenths of their subsistence, fish perhaps two-sevenths; on the 
treeless plains the proportion of fish was considerably larger, and various 
seeds contributed say one-seventh. There are far more acorns in the Sierra 
and the Coast Range than on the Klamath, and all the interior rivers yielded 
salmon nearly as abundantly as that river. I think three hundred thousand 
might be added to the above figure in consideration of the greater fertility 
of Central and Southern California; this would give seven hundred and 
five thousand Indians in the State. 

Let us take certain limited areas. The pioneers estimate the aboriginal 
population of Round Valley, when they first visited it, all the way from 
five thousand to twenty thousand. One thousand white people in it would 
be considered a very fair population, if indeed it would not crowd it. Mr. 
Christy estimates that there were from three hundred to five hundred In- 
dians in Coyote Valley near Ukiah; now there are eight white families 
there, and they think they have none too much elbow-room. General Bid- 
well states that in 1849 there were at least one thousand souls in the village 
of the Korusi (Colusa). A Mr. Robinson pointed out to me the site of a 
village on Van Dusen’s Fork which he thought contained one thousand 
people in 1850. Several other instances might be adduced if necessary. I 
saw enough in Northern California to convince me that there is many a 
valley in that section which once contained more Indians than it will of 
whites for the next century. The natives drew their stores from wide 
forests all around and from the waters; the whites depend chiefly on the 
valley itself. 

The very prevalence of the crime of infanticide points to an over- 
fruitfulness and an over- population. 

That they were equal to Europeans in bread-winning strength nobody 
claims, for they lived largely on vegetable food, and that of a quality in- 
ferior to bread and beans. But as athletes they were superior, and they 
were a healthy, long-lived race. In trials of skill they used to shoot arrows 
a quarter of a mile, or drive them a half-inch into a green oak. I knew a 
herald on the Upper Sacramento to run about fifty miles between ten or 
eleven o'clock and sunrise in September; another in Long Valley, near 
Clear Lake, ran about twelve miles in a little over an hour. The strength of 


HEALTH AND LONGEVITY. ANT 


their lungs is shown by the fact that they would formerly remain under 
water twice as long as an American in diving for mussels. The extraordinary 
treatment their women undergo in childbirth at the hands of the midwives 
shows remarkable endurance. No American could dance as they do, all 
night for days together, sometimes for weeks. Their uniformly sweet 
breath and beautiful white teeth (so long as they continue to live in the 
aboriginal way) are evidences of good health. Smoked fish and jerked 
venison are eaten without further preparation, and there is a considerable 
amount of green stuff consumed raw in the spring; but four-fifths of their 
food is cooked and then eaten cold. An Indian is as irregular in his times 
of eating as a horse or an ox, which may have an injurious effect on his 
health or it may not If an Indian can keep free from disease he lasts a 
long time; but when diseases get hold of him he goes off pretty easy, for 
their medicines amount to nothing. Mr. J. J. Warner, in a communication 
to the Los Angeles Star, gives an account of an appalling pestilence which 
he calls “remittent fever”, which desolated the Sacramento and San Joaquin 
Valleys in 1833, and reduced those great plains from a condition of remark- 
able populousness to one of almost utter silence and solitude. Their treat- 
ment in the shape of a hot-air bath, followed by a plunge into cold water, 
added to its fatality, until there was scarcely a human being left alive. But 
the plains were evidently soon repeopled from the healthier mountain dis- 
tricts, for Captain Sutter and General Fremont, in their day, found tens of 
thousands there to fight or to feed. It is the testimony of the old pioneers 
that they were much subject to fevers and lung complaints even in 
primitive times, especially along the rivers. Being compelled to live near 
the streams to procure a supply of water, they were exposed to malarial 
influences. They sometimes threw up mounds for their villages to stand 
on, but these were rather for a defense against high water than against ma- 
laria. The old Indians protest that the present melancholy prevalence of 
ophthalmia, like some other diseases, is due to American influences, and that 
in old times they had good eyes. All things taken together, I am well con- 
vinced that the California Indians were originally a fruitful and compara- 
tively a healthy and long-lived race. Mr. Claude Cheney, who was among 


them as early as 1846, on Bear River, states that, although they were rather 


PATE Ue 
a 


418 GENERAL FACTS. 


subject to summer fevers along that stream, large families of children were 
quite common. They sought as much as possible to avoid the unhealthy 
lowlands in the dry season by going up into the mountains. f 

But, after all, let no romantic reader be deceived, and long to escape 
from the hollow mockeries and the vain pomps and ambitions of civiliza- 
tion, and mingle in the -free, wild, and untrammeled life of the savage. It 
is one of the greatest delusions that ever existed. Of all droning and 
dreary lives that ever the mind of man conceived this is the chief. To pass 
long hours in silence, so saturated with sleep that one can sleep no more, 
sitting and brushing off the flies! Savages are not more sociable than civ- 
ilized men and women, but less; they talk very fast when some matter 
excites them, but for the most part they are vacuous, inane, and silent. 
Kindly Nature, what beneficence thou hast displayed in endowing the 
savage with the illimitable power of doing nothing, and of being happy in 
doing it! I lived nearly two years in sufficient proximity to them, and I 
give it as the result of my extended observations that they sleep, day and 
night together, from fourteen to sixteen hours out of the twenty-four. 
They lie down at night-fall, for they have no lights; and they seldom rise 
before the sun, in summer generally an hour or two after. During the day 
they are constantly drowsing. When on a march they frequently chatter a 
good deal, but when a halt is called they all drop on the ground, as if over- 
come by the heat, and sink into a torpid silence. They will lie in the shade 
for hours in the middle of the day, then slowly rouse up, commence chat- 
tering, and march until night-fall. 


CHAPTER XXXVIII. 


ABORIGINAL BOTANY. 


As employed in this chapter, the word “ botany” is somewhat loosely 
comprehensive, and is used for lack of a better. Under it are included all 
the forms of the vegetable world which the aborigines use for medicine, 
food, clothing, ete. Of course, savages have no systematic classification 
of botanical knowledge; there are no genera, no species. Every oak, 
pine, or grass has its separate name. 'The Indians never group individuals 
together, except occasionally by adding one of the words cha, du, po'-po, 
kom, wai, bak (tree, bush, grass, seed, root, leaf), or something of that sort. 
But it is not to be supposed that the Indian is a superficial observer; he 
takes careful note of the forms and qualities of everything that grows on 
the face of the earth. True, he ascribes marvellous and impossible qualities 
to some plants, generally those which do not grow in his neighborhood, 
but this does not blind him to their real properties. 

And as his perception of individual differences is nice and minute, so his 
nomenclature is remarkably full. I assert without hesitation that an average 
intelligent Indian, even if not a shaman, (or medicine-man, ) has at command a 
much greater catalogue of names than uine-tenths of Americans. Nothing 
escapes him; he has aname for everything, though he never cultivates any 
plants. And, indeed, his extensive knowledge is not especially to be won- 
dered at, being taught him with severity. In times of great scarcity they 
are driven by the sore pangs of hunger to test everything that the soil pro- 
duces, if perchance they may find something that will appease the gnaw- 
ings of appetite. They therefore know the qualities of all herbs, shrubs, 
roots, leaves; whether they are poisonous or nutritive, whether purgative, 
astringent, sedative, or what not, or without any active principle. And 


they have often found out these things by bitter experience in their own 
419 


420 ABORIGINAL BOTANY. 


persons. It is surprising what a number of roots, leaves, berries, and nuts, 
the squaw will discover. She will go out in the spring with nothing but a 
fire-hardened stick, and in an hour she will pick a breakfast of green stuff, 
into which there may enter fifteen or twenty ingredients. Her eye will be 
arrested by a minute plant that will yield her only a bulbous root as large 
as a large pea, but which the American would have passed unnoticed. 
The women are generally best acquainted with the edible matters, while 
the men are the authority as to the medicines. 

There are seventy-three vegetable substances mentioned in this chapter. 
I am indebted to the kindness of Prof. H. N. Bolander, who identified for 
me many plants that I was unable to determine. There are a few speci- 
mens which are so scarce nowadays, owing to the ravages of stock, or so 
difficult to find in flower, that it was impossible to give their scientific names. 

I will take this occasion to say that there are many substances popu- 
larly called “ Indian medicines” which are humbugs, and which have been 
fathered upon the Indians by patent-medicine men. Whatever is set down 
in this chapter has been learned from the aborigines themselves. 

In regard to medicinal herbs and plants, their usages are peculiar and 
sometimes amusing. As the practice of medicine among them is a source 
of great profit and prestige, it is sought 1o be invested with mystery. The 
shamans are always crafty men, keen observers, reticent. An old doctor 
always clothes his art with a great deal of superstition, secrecy, and pomp- 
ous solemnity. In answer to impertinent young questioners, he says his 
simples do not grow anywhere in that neighborhrod; he is obliged to pur- 
chase them from tribes living at a great distance. I knew an old doctor 
and his wife, both as full of guile and subtlety as an egg is of meat, who 
always arose at the dead of night, crept steathily out of camp and gathered 
their potent herbs, roots, ete., then returned before any one was stirring 
and concealed them. 

The Indians referred to in this chapter are the Nishinam, of Bear 
River, and the flora is that of the extreme lower foot-hills of Placer County. 
Their general name for medicine is wen'-neh, which denotes “ good”, but 
they frequently use the word ‘medicine ”, even among themselves. 


To begin with the oaks, the species which produces their favorite acorns 


Figure 42.—Woman pounding acorns, 


’ 


ACORNS AND PINE-NUTS. 421 


is the Quercus Gambelii; Indian name, Cha'-kau. They generally select 
those trees which have a free, coarse bark and large acorns. About the 
middle of October the harvest begins, when the Indian, armed with a long, 
slender pole, ascends the tree and beats off the nuts. A tree which has 
been well whipped looks as if it had been scourged in a mighty hail-storm. 
The old men generally assist in carrying them home in their deep, conical 
baskets, and there the squaws’ duties commence. Holding an acorn on a 
stone, she gives it a slight tap with a stone pestle, called su’-neh, to crack 
the shell, which she strips off rapidly. They are then dried and beaten to 
powder in small hollows on top of some great rock. The flour is soaked a 
few hours in a large hollow scooped in the sand, the water draining off and 
carrying away the bitterness; after which it is cooked into a kind of mush 
in baskets by means of hot stones, or baked as bread in an underground 
oven. The acorn which stands second in favor is that of the burr-oak 
(Q. lobata; Indian, lauwh). In Placer County this oak seems to be more 
properly Q. Douglassii, as its branchlets are erect and rigid. There is an 
oak which they call shu’-heh, which seems to be something like a cross 
between the white and burr oak, having very white and coarsely rimose 
bark, and glabrous, shining, deeply sinuate leaves. Professor Bolander pro- 
nounces this also Q. Gambelit. The live-oak is ha’-ha; Q. Wislizenia, ham’- 
mut; the black oak, (Q. Sonomensis) ham’-chu. The acorns of these last 
three are eaten only when they can procure no others. ‘There is one other 
very small species called chi’-pis, growing in the mountains; but I cannot 
determine from their descriptions whether it is the chinquapin or the whortle- 
berry oak. 

The nut-pine or silver-pine (Pinus edulis) is toan, toan'-em cha. It is a 
great favorite with them, the most useful tree they have, and they always 
regret to see an American cutting one down. The nuts are a choice article 
of food; and, burned and beaten to powder, or crushed up raw and spread 
on in a plaster, they form their specific for a burn ora scald. The pitch 
and the mistletoe (Arceuthobium) which grows on this pine are very valuable, 
in their estimation, for coughs, colds, and rheumatism. They set them afire, 
making a dense smudge, and then the patient, wrapped in a blanket, squats 
over it or stands on all-fours over it, and works and shuffles his blanket, 


422 ABORIGINAL BOTANY. 


so as to make the smoke circulate all through it, and come in contact with 
every portion of his body. When an Indian has an arrow-wound, or wound 
or sore of any kind, he smears it with the pitch of this tree, and renews it 
when it wears off. In the spring, if food is scarce, they eat the buds on the 
ends of the limbs, the inner bark, and the core of the cone (ta’-ch), which 
is something like a cabbage-stalk when green. The cone-core and bunch- 
grass are boiled together for a hair-dye. They are as proud of their black 
hair as the Chinese ; and when an old chief who is somewhat vain of his 
personal appearance, or one of the dandies of the tribe, finds his hair grow- 
ing gray, he has his squaw boil up a decoction of this kind, and he sops his 
bleaching locks in it. The tar (shin'-dak), which is worn by widows in 
mourning, is made of hot pitch and burned acorns, powdered ; it is removed 
by means of soap-root (Chlorogalum pomeridianum) and hot water. 

Chip'-pa is the willow, the long twies of which are used both for arrows 
and basket-making. In making an arrow the hunter employs a rude kind 
of turning-lathe, a couple of sticks held in the hand, between which the 
twig intended for the arrow is tightly clamped and twisted around, which 
rubs off the bark and the alburnum, and makes it round. The long straight 
shoots of the buckeye (po’-loh, po'-lem du) are used for the same purpose. 
For the woof in basket-making they employ the wood of the redbud (Cercis 
occidentalis—pad'-dit), which is split wp with flints or the finger-nails into fine 
strings, used substantially as thread. The willow twig is passed round and 
round the basket, the butt of one lapping the tip of the other, while the 
redbud strings are sewn over the upper and under the lower. 

Ko’-toh is the manzanita. Its berries are a favorite article of food, and 
are eaten raw, or pounded into flour in a basket, the seeds separated out, 
and the flour made into mush, or sacked and laid away for winter. They 
also make quite an agreeable article of cider from them, by soaking the 
flour in water several hours, and then draining it off. 

Alder is shu’-tum; poison-oak is chi'-tok. They are less easily poisoned 
by the latter than Americans; their children handle it a great deal while 
little. They eat the leaves both as a preventive and asa cure for its effects, 
though it sometimes poisons them internally. The women use the leaves 


freely in cooking ; they lay them over a pile of roots or a batch of acorn- 


VARIOUS MEDICINES AND POISONS. 423 


bread, then lay on hot stones and earth. The bright-red berries of the 
California holly (Photinea arbutifolia—yo'-lus) ave eaten with relish; also the 
berries of the elder, nok, and wild grapes, pi’-men. They call a grape-vine 
a bush, pi’-men-en du. ; 

Soap-root, hauh, is used for poisoning fish. They pound up the root 
fine, and mix it into pools where the fish and minnows have no way of 
escape, and at the same time stir up the bottom until the water becomes 
muddy. The minnows thrust their heads cut of the water stupefied, and 
are easily scooped up. Buckeyes are used in the same manner. Soap-root 
is also used to heal and cleanse old sores, being heated and laid on hot. 
Both soap-root and buckeyes are eaten in times of great scarcity; they are 
roasted underground thirty-six hours or more to extract the poison. 

For toothache the remedy is the root of the California buckthorn 
(Frangula Californica—lu'-hum du). It is heated as hot as can be borne, 
placed in the mouth against the offending member, and tightly gripped 
between the teeth. Several sorts of mints, hi’-suh, are used in, a tea or 
decoction for colds or coughs. _ Ague is believed to be cured by a decoc- 
tion of the little mullen (Zremocarpus setigerus—ba'-dah), which grows on 
black adobe land in autumn. Colic is treated with a tea made from a 
greenish-gray lichen (Parmelia saxicola—wa'-hat-tak), found growing on 
stones. For rheumatism they take the leaves and stems of a parasite vine 
(Galium—shesh-em) which grows up in the middle of the chaparral bush, 
heat or burn them, and clap them hot on the place. 

Yellow dock, hit’, is a valuable specific in their pharmacopeia. In case 
of acute pain of any description the root is heated hot and pressed upon 
the spot. In the spring the leaf is eaten boiled for greens, together with 
clover and many other things. 

Bunch-grass, bu’-~puh, is the subject of superstition. They believe that 
the long, slender stalks of it, discharged as arrows from a little bow against 
a pregnant woman, will produce a miscarriage; also, that they will hasten 
the time of maturity ina maiden. There is another thing which they call 
wo-ko'-mah, probably wild parsnip, which they believe to be a deadly 
poison. It will produce nose-bleed, and the people who keep it in their 
houses will surely die. I will here state that J cannot discover that the 


424 ABORIGINAL BOTANY. 


Indians ever used poisons to any considerable extent to rid themselves of 
enemies ; if they did, it was the old shamans, and they keep the matter 
a secret. The Indians profess to stand in great and perpetual dread of 
being poisoned by one another; and no one will taste anything handed to 
him by one who is not a member of his family, unless the other tastes it 
first; but they imagine a hundred cases of poisoning where one actually 
occurs. 

Of grasses, they eat the seed of the wild oat, (tu’-tu-tem kom), but very 
sparingly. Wild clover, chi’-wi; alfilerilla, bat’-tis ; and a kind of grass 
growing in wet places (Melica—holl) are all eaten raw when young and 
tender, or boiled for greens. 

There are two kinds of mushrooms which they consider edible. The 
one of which they are fondest is called pil'-kut, and is a little round ball, 
from the size of a marble to that of a black walnut, found underground in 
chaparral and pine thickets. They eat it raw with great relish, or roast it 
in the ashes. Another kind is the wa’-chuh, which grows in the ordinary 
form, brown on the upper side, chocolate-colored and deeply ribbed under- 
neath, and easily peeled. It is eaten boiled. 

Higher up in the mountains they find a root looking somewhat like 
cork, a piece of which they sometimes wear suspended to their clothing as 
acharm. It is called chik' or cham'-pu. Indians of other tribes in the State 
invest different species of Angelica with talismanic attributes. 

Under the popular name of ‘grass-nut there is included a large number 
of plants with a small, round, bulbous root, all of which, with one excep- 
tion, the Indians eat with much satisfaction. They are generally pried out 
of the ground with a sharp stick and eaten raw on the spot; but sometimes 
the women collect a quantity in a basket and make a roast in the ashes, or 
boil them. Most of them are by no means disagreeable to the civilized taste. 
There is the beaver-tail grass-nut (Cyclobothra—wal'-lik), the turkey-pea 
(Sanicula tuberosa—tu'-en), the purple-flowered grass-nut (Brodica congesta— 
o'-kaw); the tule grass-nut (ko'-ah), a small bulb, with a single, wiry, cylin- 
drical stalk, erowing in wet places, which I could not identify; the climbing 
erass-nut (Brodica volubilis—oam'-piim wai), sometimes planted by Americans 
for ornaments; the little soap-root (Chlorogalum divaricatum—poy'-um); the 


ROOTS USED FOR FOOD. 425 


wild garlic (Alliwm—tku'-th); the eight-leafed garlic (shal), the five-leafed 
garlic (in'-shal), and the three-leafed garlic (wuk'-wi); the yellow-blossom 
grass-nut (Calliproa lutea—us'-tuh); the long-leafed grass-nut (Drodica 
congesta, although the Indians have a different name for it from that men- 
tioned just above, namely, yoang wai); the white-flowered grass-nut (Hes- 
peroscordium lacteum—yo'-wak wai); and the wild onion (Alliwm cepa—chan). 
There is one other grass-nut, with a-black bulb ( Anticlea—hak'-kul), which 
the Indians consider poison, although it probably contains no more poison 
than other members of the liliaceous family. 

The list of greens which they eat in the spring is also quite extensive. 
Besides the grasses and the yellow dock above mentioned, there is the mask- 
flower (Mimulus luteus—pu'-shum); two species of the Angelica (hen and 
oam'-shu), which are difficult to determine; the California poppy (Zisch- 
holtzia Californica—ta'-pu), either boiled or roasted with hot stones, and then 
laid in water; the rock-lettuce (Zcheveris lanceolata—pit'-ti-tak), eaten raw; 
the wild lettuce (Claytonia perfoliata—yau), and a species of Sanicula (man'-ku), 
the root of which, long and slightly tuberose, is also eaten. Of the wild 
lettuce a curious fact is to be noted. ‘The Indians living in the mountains, 
about at the elevation of Auburn, gather it and lay it in quantities near the 
nests of certain large red ants, which have the habit of building conical 
heaps over their holes. After the ants have circulated all through it, they 
take it up, shake them off, and eat it with relish. They say the ants, in 
running over it, impart a sour taste to it, and make it as good as if it had 
vinegar on it. I never witnessed this done, but I have been told of it, at 
different times, by different Indians whom I have never known to deceive 
me. 

Of seeds, they eat the following: A kind of coarse, wild grass (Bromus 
virens—do'-doh); a species of yellow-blooming, tarry-smelling weed (Mada- 
ria—Ikoam'-duk), the seeds of which are as rich as butter; the yellow-blossom 
or crow-foot (Ranunculus Californicus—tiss), of which the seed is gathered by 
sweeping through it a long-handled basket or a gourd; a little weed which 
grows thick in ravines (Blennosperma Californicum—poll), gathered the same 
way; also a weed (shi’-w) with little white blossoms distributed all along 
the stalks, which are thickly covered with minute prickles—I know not 


426 ABORIGINAL BOTANY. 


what it is. All these seeds are generally parched a little, and then beaten 
to flour, and eaten without further cooking, or made into bread or mush. 
The dry, parched flour of the crow-foot seed has that peculiar, rich taste 
of parched corn. 

There is an umbelliferous plant (sho'-kwn), the root of which the 
Indians esteem very highly for food; more highly than any other, it being 
their nearest equivalent to potatoes. I know not if it is the true cammas; 
I think it is at léast a species of it. It grows on rocky hill-sides, blossoms 
in June and July, has an extremely delicate, fringe-like leaf, and a root 
about an inch long and a quarter as thick, sweetish-pungent and agreeable 
to the taste. In Penn Valley, Nevada County, they gather large quantities 
of it. ; 

They are acquainted with the Yerba santa, but attach no particular 
value to it. 

There is a plant (pim) growing on north hill-sides, with a broad leaf, 
and a long white root as thick as one’s little finger, which is highly esteemed 
as a medicine for internal pain of any kind, while the ,top affords edible 
greens. The Indians could not find a specimen of it. 

Around old camps and corrals there is found a wild tobacco (pan), 
which Prof. Asa Gray pronounces Nicotiana quadrivalvis and Professor 
Bolander N. plumbaginifolia. It is smoked alone or mixed with dried man- 
zanita leaves (Arctostaphylos glauca), and has a pungent, peppery taste in 
the pipe which is not disagreeable. Mr. A. W. Chase, in a letter to the 
author, states the Klamaths cultivate it—the only instance of aboriginal 
cultivation known in California. I think the Indians never cultivated it 
more than this, that they scattered the seeds about camp and then took 
care not to injure the growing plants. I have even seen them growing 
finely on their earth-covered lodges. The pipe, pan’-em-hu-lah, is generally 
made of serpentine (or of wood nowadays), shaped like a cigar-holder, from 
four to six inches long, round, and with a bowl nearly an inch in diameter. 

There are two plants used for textile purposes. One is a kind of tule- 
grass or small bulrush (Juncus—dok'-kun), which they hetcheled with flints 
or with their finger-nails, bleached, and wove into breechcloths. For 
strings, cords, and nets they used the inner bark of the lowland milkweed 


Figure 43.—Tobacco pipes and Case. 


Licuihee Nat 


oe oe 


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MEDICINES OF COMMERCE. 427 


(Asclepias—pu). When it is dry the Indian takes both ends of a stalk in 
his hand and crushes it in his teeth, or else passes it over a stone while he 
gently taps it with another; then strips off the bark and twists it into 
strands, then into cords. The rock milkweed (oam’-pu) has a medicinal 
value; they use the root for the toothache the same way the root of the 
buckthorn is used. 

It is necessary to state that most of the medicines above mentioned 
are of the class which, the women are allowed to become somewhat ac- 
quainted with and to employ. There are several other substances which 
are more rare and valuable, or at least they deem them more valuable, and 
which the medicine-men alone know anything about. They are found far 
up in the mountains or in other localities, and may be called the medicines 
of commerce, having a tolerably well-settled value in shell-money. I re-_ 
egret that I was generally unable to secure sufficiently complete specimens 
to determine them. For instance, there is a root (li'-no) which I should 
call seneca snakeroot, but of which I could secure only a little piece. A 
root as large as a pipestem and about four inches long is worth $1. A 
decoction of it is used for diarrhea, that scourge of aboriginal life, also for 

venereal diseases. There is a bush (cha’-pum) found in the mountains, with 
a very pale, tea-green bark and minute golden specks on the small limbs, 
which is probably California sassafras, and which is very highly esteemed 
for coughs and colds, a tea of the bark being given. Another root (pal’- 
lik)—spignet from its appearance—is made into a tea and drunk for diar- 
rhea. This also is very valuable. There is still another root (Jit/-we) found 
on the Truckee which is good for the dropsy. 

Although it is not strictly germane to the topic, I may be permitted to 
state that the Indians have names for all the internal organs of the human 
body; and their ideas of their functions and of the operations of medicine 
are at least as respectable as those of the Chinese. 


YOKUTS BOTANY. 


I will subjoin here some brief notes on plants and flowers brought in 
by the Indians of Tule River Reservation for inspection by the surgeon of 
the reseryation and myself: 


428 ABORIGINAL BOTANY. 


Che’-lis, shepherd’s purse ; the seed highly esteemed for pinole, a very 
nutritious, farimaceous beverage which the Indians learned from the Mexi- 
cans to make. 

Ke’-yet-sah (Crucifere), with reversed siliques. Seed used in making 
panada or mush. 

Ta-kor’-nes (Trifolium), hairy clover; eaten raw. 

Port’-ra (Trifolium), another species; eaten raw. 

Wa-tra’-ko (Escholtzia Californica) ; not eaten here. 

La’-chun (Composite); seed used for pinole; highly esteemed. 

Po-tal’-lu Kai’-u-in (Castilleia), painted cup. This is called by the 
Indians “the coyote’s rectum”, which is the translation of the above name. 

Poh’-ke-iits, alfilleria; not eaten here. 

Kit-nii’-sil (Yerba Santa, Span.); a decoction used for fever and for bad 
blood. 

Trai’/-yu; early, onion-like flower; small bulb used for food. 

Nat’-tin Te’-eh; lupine from the mountains; not used. Indian name 
means “rattlesnake teeth”. 

Lun’-kith’ (Alliwm), wild onion ; eaten green. 

Men-e’-ling-hiit (Phacelia), two kinds. 

Wal’-laikh, a willow-like shrub; used for medicine for rheumatism or 
other pain; beaten up and spread in the couch to be slept on. 

So’-gon (Nicotiana), wild tobacco; dried and beaten up very fine, 
then wet and compressed together into large solid lumps. Also used as a 
medicine for a cut. 

Tan’-naikh (Datura meteloides), jimson weed; the root pounded up is 


“oood for anything” 


as medicine; good for a cut, a gunshot wound, a 
bruise, ete. A decoction of the root acts like opium. Their priests some- 
times drink it for two days in succession in order to get fully under its 
influence and become prophetic. Sometimes they are killed by it, which 
the Indians consider as a proof that their bowels were in bad condition. 

Li’-pits (Yerba mansa, Span.); root pounded up and soaked in water ; 
the water drunk for a bad stomach. 

Kin’-min (Quercus lobata); acorns a great food staple; but rather in- 
ferior to— 


DIVERS EDIBLES AND MEDICINES. ‘429 


K’-sin (@. gambelii); the white oak growing up in the mountains, whose 
acorns are the favorite. 

Tsi’-tikh (Quercus); a small species, grows on rocky points near the 
plains; acorns little esteemed. 

Tau’-a-chit (Quercus); round, small leaves, perhaps another species of 
white oak. The acorns are used. 

Ail’-loh (Scirpus vatidus?); tule pollen used for food. This is beaten 
off on a cloth in large quantities and is made into pinole or mush. The 
bulbous root is also eaten. 

Hau'-pun (L’resnio, Span.); a root highly esteemed as a purgative in 
certain internal diseases. 

Tro’-kot (Chlorogalum pomeridianum), soap-root; fibre used for house- 
hold brushes; root for washing; also as a healing and cleansing medicine. 

Tsuk’-kus (Sporobolus); a kind of coarse grass, of which the stalks are 
used in making baskets. 

Ta-ka’-tu (Cercis?); bark used in making baskets. 

A kind of fern (Pellea Brewerii) used as a beverage, like tea. Indian 
name forgotten. 

AY’-lit, a kind of salt, principally alum in a crude state, collected by 
these Indians as a seasoning for greens. They go in the morning, when 
the dew is on, to a low, alkaline piece of ground, and either pull up the 
grass and dissolve the salt off from it in water, or collect it by sweeping a 
stick through the grass and washing off the adhering salt. 

Tin’-nikh, matting made from tule, used for beds and to sit on in 
gambling. 


MISCELLANEOUS. 


Che’-hin kin’-ku (Angelica); used by the Hichnom for a cough- 
medicine. 

Kin’-ku-halkh, a little root used by the same tribe as a blood-purifier. 

Huh’-wal (acorn), kokh (manzanita), kin-kil-leh’ (bunch-grass), lep 
(tar-weed), ésh (sunflower); all these are used by the Hichnom to make 
bread (hu-teh’). 

Mu-hach’-a-ko-len (Angelica); a panacea and charm among the Hupa. 


430 ABORIGINAL ROTANY. 


An oak mistletoe (Phoradendron); smoked by the Chimariko as a sub- 
stitute for tobacco. Indian name unknown. 


ANIMAL FOODS. 


The following articles are either eaten or used for medicine by the 
Nishinam of Placer County. 

Nauh (Helix Vancouverensis), snail; used for food. 

Nauh (H. Columbiana), snail; used for food. 

Shek (Saturnia Ceanothi), caterpillar; used for food. 

Shek (Arctia, two species), caterpillar ; used for food. 

Shil’-lah (Hyborynchus Perspicuus), a small minnow. Sometimes the 
Indian shaman, after sucking a patient for a long time, pretends to vomit up 
one of these minnows (which, of course, he had previously concealed in his 
mouth), pretending that it had somehow been introduced into the system 
and had been the source of all the trouble. 

Hol’-lih, crickets; used for food, roasted. Formerly they were often 
roasted in large numbers by firing the woods. 

Pan’-nak, grubs found in decayed oak-trees; used for food. 

Laih (Eingystoma), a small frog ; used for food. 

Sho’-lah, slugs; eaten for food. 

Ok’-o-pe-peh (Phrynosoma), a horned toad; given internally for medi- 
cine in certain stomachic affections. 

Pit’-chak (Sceloporus bi-seriatus), another toad ; used as the above. 

Shol’-lo-koi-koi (Gerhonotus multi-carinatus), a lizard; used for medicine. 

Shol’-lo-koi-koi, another lizard; used as the above. 

Kut (Sphina Ludoviciana), a horned black worm; used for food. The 
Indian name denotes ‘“‘a buck”, so called on account of the horn. 

Tai’-a-mun (Coronella balteata), a ring-snake; used by the Nishinam 
for medicine; eaten by the Washo of Nevada. 

Earth-worms (Zwmnbricus), Indian name unknown to me; eaten in 
soup. The Nakum of Big Meadows dance and stamp violently, chanting 
all the while, to bring these worms to the surface. 

Koy-o’-ta (Onodonta), a clam found in Owen’s River, and in many 
other parts of California ; eaten boiled. 


VARIOUS ANIMAL FOODS. 431 


No’-ko (Mytilus edulis), a clam; eaten by the Gallinomero of Russian 
River Valley. 

A clam (Saxridomus Nuttallit); eaten by the Indians of Kel River Valley. 

Sal-i’-ki (Acmea mitra); a shell used by the Pit River and other tribes 
in the ornamentation of women’s dresses. 

Hau-min’-ket, dried whalebone, found on the coast; used by the 
Hiichnom as an antidote for dyspepsia. 

Cham’-bau (Ortyx Californicus). After eating the flesh of this bird, 
roasted, the Nishinam dry the skins, and preserve them as a dainty for use 
in case of sickness. 

En’-neh, grasshoppers; eaten by the Konkau. They catch them with 
nets, or by driving them into pits; then roast them and reduce them to 
powder for preservation. 


The skunk (Mephitis) is eaten by the Nishinam, when properly caught 
and dressed. 


CHAPTER XXXIX. 


SUPPLEMENTARY FACTS. 


[By an oversight the facts contained in this chapter were not prepared in time for insertion in the 
body of the report. ] 


I.—THE PRE-HISTORICS OF CALIFORNIA. 


The fact of the almost total lack of ceramic remains, and the character 
of the relics found in the Alameda and other shell-mounds, show that the 
present race must either have supplanted or descended from one which was 
little more advanced than themselves. The few and simple stone imple- 
ments used by the California Indians resemble, in their main purpose and 
design, those of the extinct races exhumed in the shell-mounds, only they 
are conspicuously ruder and simpler. Take the stone mortars, for instance. 
The pre-historical mortar is carefully dressed on the outside, and has three 
general shapes: either flattish and round, or shaped like a duck’s egg with 
the bowl on the side, or else with the bowl in the large end and the small 
end inserted into the ground, or cylindrical with the bowl in the end. But 
the Indian now takes a small bowlder of trap or greenstone and beats 
out a hollow in it, leaving the outside rough. Whenever one is seen 
in possession of a mortar dressed on the outside he will acknowledge that 
he did not make it, but found it; in other words, it is pre-historical. The 
pre-historics used handsomely-dressed pestles, sometimes embellished 
with rings; but the squaw nowadays simply picks up a long, slender cobble 
from the brook. 

The pre-historics of California carved out long, heavy knives, or 
swords, of obsidian or jasper, which were probably kept as family heir-looms 
from generation to generation, to be paraded as jewelry or borne aloft as a 
sort of mace on certain solemn occasions. The Indians of to-day have the 
same articles and use them for the same purpose; but their inferiority to 

432 


(5) 


Figure 44.—Mortars and Pestles. 


4) 


ANCIENT AND MODERN STON!S IMPLEMENTS. 433 


their predecessors shows forth in the fact that they no longer manufacture 
them, but confine their ambition to keeping them in the family. 

The pre-historics made out of sandstone or other soft stones a small 
and almost perfect sphere as an acorn-sheller; but the squaw nowadays 
simply selects for this purpose a smooth cobble from the creek-bed. 

In the collection of Mr. A. W. Chase, of the United States Coast- 
Survey, there are spindle-whorls of stone, some of them found in mounds 
raised by extinct tribes and others found among the Klamath River Indians 
and the Noamlakki in gravel-mining claims. The Indians of this day use 
no such implement for any purpose whatever. Near Freestone, Sonoma 
County, I saw in possession of the finder what was probably a spindle- 
whorl of pottery; the only instance of the kind I know of. 

In regard to tobacco-pipes the deterioration is not so manifest, for I 
have seen serpentine pipes of as handsome workmanship as any obtained 
from the mounds, though even these may be old heir-looms. But I still | 
think there is deterioration shown in the fact that the Indians nowadays use 
so many wooden pipes of the rudest construction; though we have no 
means of showing that their ancestors did not use equally poor ones, since 
their wooden pipes, if they had any, have perished. 

Then, again, as to the shell-mounds themselves. I am of the opinion 
that they are merely the accumulations of a race of men who dived for 
clams, as the Wintiin of the Upper Sacramento do to this day, to a limited 
extent. In other words, the Wintin and other tribes are descended from a 
people who were more energetic and industrious than themselves. 

Langsdorff and La Perouse both mention that they saw many Indians 
with magnificent beards, but now they are almost totally destitute of beards. 
Whether the ever-increasing drought and desiccation of the Pacific Coast, 
which have swept away the ancient forests, have also destroyed the beards 
of the aborigines, is a question I am not competent to determine 

The legends connected with the Geysers make mention of the fact that 
idolatry existed among the California pre-historic tribes, while if those of 
to-day have any worship at all, it is fetichism. Fetichism is lower than 
idolatry. Regarding this subject of idol-worship, Mr. Chase, in a letter to 
the author, says: “That such has existed among tribes farther northward 

28 T © 


454 SUPPEMENTARY FACTS. . 


there can be no doubt. For instance, there is a curious relic ‘on the 
Columbia in the shape of a stone idol with three human faces, or, I should 
say, three attempts at representing human faces in stone. * * * 

It is now used for a hitching-post by a settler. I have never seen it myself, 
but give the facts on the authority of an officer of our service, who both 
saw and sketched it”. 

There are two legends, noted in place, one among the Karok and one 
among the Palligawonap, which, in my opinion, are a corrupted version of 
some old ethnic myth, and therefore point to a descent from tribes superior 
to the present. 

I do not forget that the Indians, almost with one accord, attribute these 
superior stone implements to a race older and other than their own. There 
is also a Nishinam legend, which cannot be very well explained except on 
the supposition of a reference to an earlier race, from whom their forefathers 
suffered grewsome damage. On the other hand, they all insist that their 
progenitors were created from the soil where they now live (to take all their 
accounts, there must have been at least a hundred of these ‘special crea- 
tions” in California), so that their legends are not consistent. 

The theory of degeneration above advanced is quite in accord with the 
climatic changes and the deforestation which have taken place on this coast 
even within the historical period. We know, from the statements of Viscayno 
and other early Spanish explorers, that extensive forests were flourishing 
near San Diego and Monterey three hundred years ago, where now there 
are none. Viscayno, as quoted by Cronise, says the natives of Santa Cat- 
alina Island had large wooden canoes, capable of sea-voyages, whereas that 
island is now almost treeless. Fossil remains have been discovered in South- 
ern California and Arizona which indicate that there were once heavy forests 
where now are barren wind-swept plains. Ruins of great walled cities and 
large systems of irrigating ditches in Arizona and New Mexico, on the Gila, 
Little Colorado, De Chaco, San Juan, and other streams, plainly show that 
these regions once contained an agricultural population, who were ultimately 
driven out by the ever-increasing drought and the failure of the streams. 


The great Sequoias, on the high Sierra, may perhaps be the last lingerers of 


D DEFORESTATION AND DETERIORATION—CONTRASTS. 435 


a gigantic race of forest trees, which the changed climatic conditions of 
California have destroyed from the plains. 

We know that the deforestation of Babylonia, Assyria, Palestine, and 
Greece was accompanied by a corresponding deterioration in the inhabit- 
ants, and it may have been also largely the cause of it. 

While there is nothing to show that the present race of California 
Indians are descended from an agricultural people like the New Mexican 
Pueblos, there is much to show that their predecessors were superior to 
them, and that their predecessors were also their ancestors. The California 
Indians are simply a poor copy of the people whom we usually call pre- 
histories; but the copy follows the original so closely, that there can be 
little doubt that it is a copy made by transmission. 


II.—ATHABASCAN VS. CALIFORNIAN, 


1 wish to tabulate here some facts which show more plainly than has 
been done in the Report that California has witnessed a great invasion from 
the north before the historical period. 

1. Let us start in Rogue River Valley, Oregon, and journey through 
Yreka and across the spurs of Mount Shasta down into the head of the 
great Sacramento Valley. North of Mount Shasta the languages are con- 
spicuously harsh, often guttural, and abounding in such difficult consonantal 
combinations as ks, tsk, ps, sk, ete., as in the following words from the 
Shastika and Modok: Ksup, tsi’-sup, ska'-gis, nis-wat'-ska, sna-wat'-ska (five, 
father, nine, man, woman). But south of this mountain the languages are 
largely vocalic, harmonious, and musical. The transition in crossing the 
Mount Shasta watershed is too abrupt to be explained by the gradual 
softening of the climate. The change is as sudden as it is when the trav- 
eler goes over the Spliigen Pass from the rugged and knagey German of 
Chur to the silvery accents of Milan. 

2. The deep, circular cellar (not a cellar proper, but part of the dwell- 
ig) which is found in the lodges north of Mount Shasta and on the Kla- 
math and Trinity indicates a long residence of the makers’ ancestors in a 
rigorous climate. Directly you come south of the line above-mentioned, 


this subterranean feature ceases quite abruptly, the wigwam being built on 


436 SUPPLEMENTARY FACTS. 


the surface, with only a hollow scooped out sufficiently to bank out the rain 
inastorm. This change, teo, is quite too sudden to be explained by the 
greater warmth of the climate. On the Klamath and north of it the suda- 
tory, or sweat-house, is wholly underground, but south of it everywhere it 
is almost always above, though covered with a layer of earth. The 
climate on the Klamath west of the mountains is very little colder than 
that on the Upper Sacramento, and not so cold as that on the Upper Trinity. 

3. Among the Indians north of Mount Shasta, including several tribes 
within California, a majority of the shamans, or physicians, are women; but 
south they are almost wholly excluded from the practice of medicine. 

4. These tribes north of the line, and more especially the Oregon In- 
dians, are very fond of horses; while the true California Indian does not 
seek to accumulate wealth in horses, but prefers shells and makes all his 
bargains in that medium, and has little to do with the noble brute until you 
go far enough south to find a touch of Spanish blood in his veins. 


I1Ik.— VARIETIES OF LODGES. 


Perhaps the reader will not have noticed the large variety of styles 
employed by the California Indians in building their dwellings according to 
the requirements of the climate or the material most convenient. (1) In 
the raw and foggy climate of the northwestern portions of the State we 
find the deep, warm pit in the earth, surmounted by a house shaped some- 
thing like our own, and firmly constructed of well-hewn redwood punch- 
eons or poles. (2) In the snow-belt, both of the Coast Range and the 
Sierra, the roof must necessarily be much sharper than on the lowlands ; 
hence roof and frame become united in a conical shape, the material being 
poles or enormous slabs of bark, with an open side toward the north or 
east, in front of which is the bivouac-fire, thus keeping the lodge free from 
smoke. (3) In the very highest regions of the Sierra, where the snow falls 
to such an enormous depth that the fire would be blotted out and the whole 
open side snowed up, the dwelling retains substantially the same form and 
materials, but the fire is taken into the middle of it, and one side of it (gen- 
erally the east one) slopes down more nearly horizontal than the other, and 


terminates in a covered way about three feet high and twiceaslong. (4) In 


VARIETIES OF LODGES—ALL-SOULS’ DAY. 437 


Russian River and other warm coast valleys prevails the large round or 
oblong structure of willow poles covered with hay. This is sufficiently 
warm for the locality, is easily and quickly made, and easily replaced when 
an old one is burned to destroy the vermin. (5) On Clear Lake was 
found a singular variety of lodge; one with four perpendicular walls made 
by planting willow poles in the ground and lashing others to them horizon- 
tally, leaving a great number of small square interstices. Whether inten- 
tionally or not, these are exceedingly convenient for the insertion of fish for 
sun-drying. The roof is flat, made of poles covered with thatch. (6) On 
the great woodless plains of the Sacramento and San Joaquin the savage 
naturally had recourse to earth for a material. The round, dome-shaped, 
earth-covered lodge is considered the characteristic one of California; and 
probably two-thirds of its immense aboriginal population lived in dwellings 
of this description. The door-way is sometimes directly on top, sometimes 
on the ground at one side. I have never been able to ascertain whether 
the amount of rain-fall of any given locality had any influence in determin- 
ing the place for the door. (7) In the hot and almost rainless Kern and 
Tulare Valleys occurs the dwelling made of so frail a material as tule. 


IvV.—A KONKAU ANNIVERSARY. 


The dance for the dead (ési’-pi ka-mi'-ni, “the weeping dance”) cor- 
responds somewhat to All-Souls’ Day. It always occurs about the last of 
August, beginning in the evening and lasting until daybreak. They bring 
together a great quantity of food, clothing, baskets, and whatever other 
things they believe the dead require in the other world. Everything is 
bought or made new for the occasion; the food is fresh and good, the 
clothing is newly woven and fine, the ornaments are the best they can pro- 
cure. ‘These are hung on a semicircle of boughs or small trees, cut and set 
in the ground leafless ; the smaller and lighter articles at the top, twelve or 
fifteen feet high, and the larger toward the bottom or lying on the ground. 
In the center burns a great fire, and hard by are the graves. On the oppo- 
site side of the fire from the offerings there is a screen mae of bushes 
with blankets hung over them to reflect the light of the fire brilliantly 
on the offerings, which glitter like a row of Christmas trees They seat 


43 SUPPLEMENTATY FACTS. 


themselves on the graves, men and squaws together, as the twilight closes 
in around them, and begin a mournful wailing, crying, and ululation for the 
dead of the year. After a time they rise and form a circle around the fire, 
between it and the offerings, and commence a dance accompanied by that 
hoarse, deathly rattle of the Indian chant, which sounds so eldritch and so 
terrible to the civilized ear. Heavily the dancing and the singing go on from 
hour to hour, and now and then a few pounds of provisions, a string of 
shell-money, or some small article is taken down from the espaliers and 
cast into the flames. All through the night the funereal dance goes on with- 
out cessation; wilder and more frantic grows the chanting; swifter becomes 
the motion of the dancers, and faster and faster the offerings are hurled upon 
the blazing heap. The savage transports wax amain. With frenzied yells 
and whoops they leap in the flickering firelight like demons—a terrible 
spectacle. Now some squaw, if not restrained, would fling herself headlong 
into the burning mass. Another one will lie down and calmly sleep amid 
the extraordinary commotion fortwo hours, then arise and join as wildly as 
before in the frightful orgies. But still the espaliers are not emptied, and 
as the morning stars grow dim and daybreak is close at hand, with one 
frantic rush, yelling, they seize down the residue of the clothing (the cloth- 
ing is mostly reserved until near morning) and whirl it into the flames, lest 
the first gray streak of dawn should appear before the year-long hunger of 
the ghosts is appeased. 

There is another feature of this anniversary which is remarkable. I 
do not know as they determine the time for it by any savage ephemeris, 
but its occurrence marks their New Year’s Day. It is therefore seized upon 
as a proper occasion for settling their accounts, wiping out all old debts, 
and making a clear ledger for the coming year. So, amid all these ulula- 
tions, and the burning and fizzing of woolens and dried meat, those Indians 
who are not presently engaged in the dance may be seen squatted all 
around the fire in twos, busily reckoning their accounts on their fingers, 
tying and untying their strings of shell-money, handing over and receiving 
their shell-beads and other valuables, ete. On this eventful night, too, are 
made many marriage contracts for the ensuing year. 


U. 8. GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCKY MOUNTAIN REGION. 
, J. W. POWELL, 1n CuHarcE. 


AUP PHN DAIX: 


ENG UlSstiCs 


EDITED BY 


dW. OW HEL. 


439 


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Page. 
Vocabularies! of the Ka‘-rokMamily, . 2 -\--< cases << sa0ssocsccieceeeccemesssees waedecouemes case 447 
Nocabularies iol, sey VuKrokob amily. soeeyene onion cea sec aiene soceee bieensles eateries coeceee as 460 
‘VocabulariesiofutheChim-a-1i/-koyMamily;.: os0c0-sc0.cscccc cose lecisces ssa lscenleaselsnacis ees ssis sie 474 
Viocabularies\of the Wish-osk Hamily: 22 lec scasestemecc owes ce aeeedacecees sseoss ecceesmecesees 478 
Wocabulariesiom thepyt:=kig tam tly pense an see ee tase iscorize dels <ienieis'c njeiaciejesecajesseae =< e'einciiesic 483 
Vocabularies (ob. wue-b o-molb amily sae sacs = ses laccm ence Saye emir one ee cneew ae ee ceaceeeesyeoecice sc 491 
Wocabnlanies Of they Wi-fi aM lypeeee ae sen om acca a oe sleaia a sale seine sietetomelas miomee ines a= 518 
NocabulariosioratheymMutsunenamily oe sesame ener aaisssie ae) seieaoo me srace sects eaiceiccecieeceiscseccsecs 535 
Wocabulariesiof the santa Barbara Family = cccccecem ease cecase tess ces cence criceseescesie <== a= 560 
Wocabularicsof thesyol-kute Wamilyaons ae stececeicccciosciecec dencssiecscccescoce vse sleseesasesecs 570 
Vocabularies‘of the Mai-dujPamily* .co26o-a- costa nso see cacscitcwccclenmalschoseiscscienems scone 586 
Vocabularies of the A-cho-m4/-wi Family ....-......----.------ BS MIECO DRECISS OSES HSECLS GaSe paceee 601 
Vocabularies of the Shas’-ta Family .-......-- ences cine eee wiowat ese coscace sececcedocncactdees 607 


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COMPARATIVE VOCABULARIES. 


In a majority of the following vocabularies, the Smithsonian alphabet 
has been used; and where it has not, the fact has been noted. For con- 
venience of reference, the following is inserted from Smithsonian Publi- 
cations, No. 160, ‘‘ Instructions for Research relative to the Ethnology and 
Philology of America, by Geo. Gibbs”. 


ORTHOGRAPHY. 


It is, of course, essential to the proper understanding by others of the 
words collected, especially in view of general comparisons, that a precise 
and fixed system of spelling should be used, and this is more so where the 
usual language of the collector is English than where French or Spanish, 
as there is far less certainty in the pronunciation of the first than of these 
last. In English, for instance, four different sounds are given as belonging 
to the letter a, viz, those in far, fall, fat, fate. As regards the simple vow- 
els, the difficulty can be partly remedied by employing the Spanish or 
Italian sounds, as given below, and a further advantage will be found in 
separating the words into syllables, and marking the principal one with an 
accent, thus: Da-ko’-ta. There are, however, in every language, sounds 
peculiar to itself, and the different Indian tongues abound in them, many 
being almost beyond our capacity to imitate and certainly to write, without 
some addition to the ordinary alphabet. Various systems, contemplating a 
universal alphabet, or one applicable to all languages, have been devised, 
each having its peculiar merits; but the great difficulty, never fully over- 


come, has been to represent intelligibly such unfamiliar sounds without 
443 


444 COMPARATIVE VOCABULARIES. 


confusing the inquirer with new characters or numerous marks, or, again, 
by employing several letters to represent a single sound. The alphabet 
here recommended for adoption, without pretending to remedy these defects, 
will at least prove an assistance to the collector in the field. Should it be 
necessary to represent other sounds, not included below, it will be better 
for him to adopt some arbitrary mark of his own, describing fully its value 


or meaning. 
VOWELS. 


as long in father, and short in German hat (nearly as in English awat). 

Eas long in they (“‘long a” in face), short in met. 

1 as long in marine, short in pin. 

o as long in go, short in home, whole (as generally pronounced in the 
Northern States). 

u as long in rule (00 in fool), short in full (00 in good). U as in union, 
pure, &e.; to be written yu. 

A as inall (aw, au, in bawl, taught). 

a as in fat. 

wu —_as in but (0 in love, oo in blood). 

Alas in aisle (“long 7” in pine). 

AU as ow in now, ou in loud. 

The distinction of long and short vowels to be noted, as far as possi- 
ble, by the division into syllables, joining a following consonant to a short 
vowel, and leaving the vowel open if long. Where this is insufficient, or 
where greater distinctness is desirable, a horizontal mark above, to indicate 
a long vowel, a curved mark a short one, thus: @, a, @, @é, &e. A nasal syl- 
lable, like those found so commonly in French, to be marked by an index, 
n, at the upper right-hand corner of the vowel; thus, 0”, a’, a", uw”, will rep- 
resent the sounds of the French on, an or en, in, and un, respectively. 


CONSONANTS. 


Bas in English blab. 
not to be used excepting in the compound ch; write k for the hard 
sound, s for the soft. 


Leo] 


GH 


COMPARATIVE VOCABULARIES. 445 


as in English did. 

as in English jife. 

as in English gig, never for the soft sound, as in ginger; for this use 
always ). 

as in English how, hoe, handle. 

as in English judge. 

as in English kick. 

as in English lull. 

as in English mémice. 

as in English noon. 

as in English pipe. 

not to be used; for gu write hw. 

as in English rear. 

as in English sauce. 

as in English tight. 

as in English vow. 

as in English wayward. 

not to be used; write is or gz, according to the sound, in wax, example. 

as in English you, year. 

as in English zeal, buzz. 

as ng in English singing. 

as in English shall, shoe. 

as 2 in azure, s in fusion. 

as in English church. 

as in English thin, truth. 

as th in the, with. 

a surd guttural aspirate, the German ch in ach, loch, buch, and sometimes 
approaching that in ich, recht, biicher. 

a sonant guttural aspirate (Arabic ghain); other compounds, like the 
clucks occurring in T’sinuk, &c., to be represented by Ai, tkl, tlk, 
&c., according to their analysis. 


es i ae 
ugh eels. eae er 
oS Rua ge hl 
; % ; a ae selene ee 


4 1 


Ss, cr r pe» & vie ; SD mu 


Zz ; a v = &, - : hil 
a ‘ ’ » -) 4,4 6 A a a oe 
4 ‘7 vy " i Sete We Susteey | 
Ps ¥ : : 2 ; ; im 
ae = a " y ‘ i if 
in i a A 3 eke hs! 


ars ni: A 


= 
—_ P 4 . 
oe - ’ 
' t ae 
= s i 
- 7 > a r . ‘ 
7 J 
a 
¥ \ 
Ate 4 
’ i 
ee i 
‘ i { ~ 
e 7 
7 “ 1 ; : 
. 


KA’-ROK FAMILY. 


1.—Ka'-rok. 


Obtained by Mr. Stephen Powers at Scott's Bar, California, in 1872, from 
Pa-chi’-ta, a chief. The Smithsonian alphabet is used. 

2.—Arra-arra. 

Obtained by Lieut. George Crook on the Klamath River, California, and is 
No. 398, Smithsonian Collections. It was transliterated by Mr. George 
Gibbs, in No. 358, and the Smithsonian alphabet used. The latter 
number is here given. 

3.—Arra-arra. . 

Obtained by Mr. George Gibbs. It is Nos. 359, 401, and 403, Smithson- 
ian Collections. No. 401 has been used here, as it was written in the 
Smithsonian alphabet. 

4.—Peh’-tsik. 

Obtained by Lieut. Edw. Ross, who says it is the language of the Upper 
Klamath, from the Indians of Red Cap’s Bar. His spelling has not 
been changed. It is No 318, Smithsonian Collections. 

5.—h-nek. 

Obtained by George Gibbs, and published in Schoolcraft, Part IIT, page 440, 
from which it has been taken; the orthography is not changed. On 
page 422 of that volume, Mr. Gibbs says that “‘ Ehnek is the name of a 
band at the mouth of the Salmon or Quoratem River [California]. This 
latter name may perhaps be considered as proper to give to the family, 
should it be held one. The language reaches from Bluff Creek, the 
upper boundary of the Pohlik, to about Clear Creek, thirty or forty 
miles above the Salmon; varying, however, somewhat from point to 
point. On the Salmon, it is said by some to extend to the sources; by 
others, only to the forks. The name of Peh-tsik, ‘above’, is the term 


by which the collective tribe is known by the lower Indians.” 
447 


448 


COMPARATIVE VOCABULARIES. 


ooaonrtriaoawrtrka wore 


15 


Ka'-rok Family. 


English. 


1. Ka/-rok. 


2. Arra-arra. 


Father 
Mothers ssseeee eee 
My husband 
My wife 


Son .. 


ing erdweeecte se scenes sevice ee 
Thumb 


a/-wans 


LAM Wesorecacea ca asooscg6 cscn 
mu-kis!-ta ose <..-5252 sees csex 


t= OV cromin coe eae <ai> 


/ 


yu-up 
MAU NS Seo eeeo bocce cance naeac 


i} A 


ap/-man 


4-van-shé 
os-sik-t4-vin 


batatutsi-- eee =steee as 
NG-Ni-a-VAN eset e ante yess 
MuU-Nar-v sos soc eee ae eee 
O-mMan-wutl-sur. ose. eee eee 
Mi-OL-LO Meee eek see eee 
MO=bi-Paseeseee- rane == eee 
me-kaks-trint-.-1- cere eee 
NU=AI=18 2 ences se cee eee 
MU=NOl-VAaly sess)cisiee le se eee 
MEMEO sasese oboe, cossossece 
mu-tu’-vi 


mu-yup 


mu-yi-fui 


mup-man - -. 
mu-pri 


6p-mer-okh’-no ...--.------ ---- 
mu-vup 


a/-thrakh .------- Fawebceemasete 


mukh=pikhysestea= ses saeest==ee 


Iii peoes eoeacecese cece EDO calles scoece sesocs ssossneSeece senscs 48-SiSh=VOE-T4---<---2-2-24) .>-- 
Female breasts .... --.-.----nl'- Boeoo DOBECcIOCeSoS bac Boe escd|lsacamscc beso onea Saeiceadeesodasc 
IBGE pa seco Soko cena pcos ocered|-asocaepeatorace oso ensaSsao Slee MUP-SDilee wea ee ieee 
HOG ties =m eianie ees ee eloe iter WS Boeecoc soto csne Wasore ances MES Ne UG oe Soosss coosce Ss 
WG ee eee oseo Ronee noe Bead) Sencon eso] sa --Sccoc--4.sore tsocco|lbneeca.ce ao ceodibece pecs cosSucsase 
JST) 356505 Sones Gand ose oSed bos bes Sato cannes ooSacd oseses S56 MO=Wi -pils- oe et eet ee aereeee 
JEN yi es edsco Goa eeecaaeg o-cal pomneaoedsooseo csaces Ese teas accellhe Sb sbecadaccer ace eeneaceneeaee 
Blood essere sare sce eeele BEEREeE cere bersoes ecccocssocccs|| (MON Nandsapas seco e sose osoass 


COMPARATIVE VOCABULARIES. 


3. Arra-arra. 


a-VOUS ....-.- 


kus-tin, nan-nits ...-..-..--- 
ATTACATTbe soci co 2 se cacess ce | 
17 Pt Beeaeecaacmacoaccr aes 
WER oS Soa een Saree Rn oceSoee 
WE Me cece Stn ac He Sea OpEOUan EE 
YUL Wil Vil ae oases ane a 


SA id Vee, oes a er 


Misrakliw tio s22accosceeee 
O-bIA¥O) Se Scie eae sone 


tik-an-ne-kum.......-- 
i-hup-kutsh -.....-..-. 


M-GHUS aces ope conee es waceeaae 
MRD PSU le sorte amr are cies 
fe WIG-BEs eee ose shea set Soe 


Ka'-rok Family. 


449 


4. Peh’-tsik. 


5. Eb-nek. 


yeh-nee-pah 
yuk-shee-tah-niteh.....-...---- 
a-rak-a-housh 


you-pe, yupe-e’ 
youf-wee-ve 


Mehi-peekwee sieccsasnce scenes = 
WS-VaRalyasccisons oo sele sae seee 


tip-shee 


FisS!-OG42 stew eee a ieowsc cen cecce 


ValtisWaesesiseasease easels 
ab-huk-noi-ram.....--. ..-.---- 
ah-rahe= S222 s)sees-deses Prete see: 
ak-houtsh-houtsh 


im-we-yah’ 


abk .. 


kir-ee!-vi-ra 


Re Sv ow Ct or or io on 
ecenraunrFr Wwe o 


cr 


© 


69 


~ 
—_ 


22 
m CO 


a STens SCS bias tats Jo 
soouaqan aw 


COMPARATIVE VOCABULARIES. 


Ka'-rok Family. 


English. 1. Ka’/-rok. 


win-tap’ 
Axe; hatchet << --- osecscece=|ons2c----re--2-1~-ne Ren SOeInO SoG 
Knife 


shnu’-to 
shnu-da-kech-u/-kis -. ..-..---- 


do paooSe Caeneaacss 655005 PRS=SET) ccc ec cmee wereesi=-== 


Teeaasceses ada: wbobaca camel basco wacerceceeswatas orsele oyeeee 


Hill, mountain 


Stone, rock 


2. Arra-arra. ‘ 


Ghd Hi Werecan pnecos posers Core 


mo-her-ra 


no-ni-4-vik-um 


ku-u'-sur-ra, 


i-kar-rom-kc-iis-sur-re..---..--.- 


i-ki-we-mi-ya 


kish=snanl=senccsseee --ooeene 


has-em-chaikh-chaikh-ti-.-...-.-. 


pOs-sor-ri 
takh 


a-ko-kre. . 
AUERON=Th 2s omnis ce eee at 


yu-rus (salt) -.... .--2.2---- o--- 


yu-rus 


SIM=S1M = ..c ciate <i shes eater 


COMPARATIVE VOCABULARIES. 451 


Ka'-rok Family. 


3. Arra-arra. 4. Peh’-tsik. 5. Eh-nek. 

Sea Monts awe eter es cee Benen PY ANSH-BNATA iowa warn waco o=\a1o sae | POD-COLON ss sass) seo = ee eee 
ecb se caee Seee ess Sz Stiaceeee LO=WaASS-IN AN acta ose a aes saesl ha ens,2 esac cies See ee ee 
Sceeseweneo se sees sea ase cos osn M1-OU-KeOtecewreninseran sae aeeta aa LAN-TAN see ies saa ee ee 
RPM WAATAMs cee sraoet a Sas Pine ae oe sein Soe sere eet Kir-eb-VieValeaoce = - eae eee 
wae asticcessbisescsdee score wanes ah-SCheepronasasete~ seas see ae ah-sheepy sess ese aces eee 
hosh-kani psec. -& ios eee hush-kacmares esse) esse cose schkahincessss oo avec tee ee 
WiD=tAplee= soe ea seenea seams ISG YO ITE, Ole ce onae coarse neeiecy Kha-wish\ssssse2 ices seen 
ehin-ni-ki-nuk. ...... ......-. tehe'-nuk-a-nuk -.......-...-.. Mk anhre 2s 2 cetaceans 
shimi-shim (iron) ...---- ..---. SHUMCR NM sae aero eta see shim-shim (iron) -..--.. .----.-. 
1 es eae eS Sere ae Bi ON Gee cis Soseeriseneters se Pals ayasnessoesceeececc ee eee 
Saas CUS STOR Sree Ose O poea esas seeees Bere celsiaae meta eeeeias sae o |S OO-KOOK-Gieae eae se aes ene 
U-WU-THM «peat atone ha = esi ao-hu-ralimi. aaa. cise eee oli-ralim\2 5522222: 225-0. -<2- 
ANG; -PB anol a ta oa conc sane oe heh-rahwesss anes. ese sacle ee eh-he-rah*scces- teen cceieee caer 
Easuie vavensisccsecsmessecctee a-tai-e-rahm’ (%)*.--<-.-c--. 5==-)) pal-na-no-a-vak ...2-. --...---- 
KUS=-18) «12 a2: ese eheeee sels Kihoosh-la-ha <j. <5. 0c -Sscs5-6- Kosh-Ta hs asec <2 see aseeeser eres 
ketis=ra eee as SBS aca 56 | He Seeh soe See nEe CO COCe ane crers AN-T UNE ets mat iaseaeeie a 
poise aetaee wis eSies te wicciacee wees a-tall-O-Tallccsssed sac saisoe =o | ie bhl-O-POMN e2-esie cece oe 
Lan a eeecogodeace see ee oe. LOU=SSNOMpalives tease stent eae. |e seccs cee oe semen oe eet 
Wile!-kia Gack 2 os. Sane eBet LOK-HOL-LUM) secs sees tae the Mont cere as emote ee eee a, 
FSIS NON Wee setae eee saan eee eta Soa seco s a ona~ te ceca aen| Se coer e ees cece ee ee 
SHVOW se eteeie eee ee alae po atetss ie ae nye = cases sean eect lnoee oecnce satie come ak Caen mene 
peuib sae LON (aN O Pate =iays relate acy <a | isteiate so oe prs cto ae oe ante aaah ee eee oe cee ee oe oe coe eee 
tu-pos-i-rish ..-..-.......-.... Dall-BO-0iks--ce nse = soe ome eee GO=Pa-80-TeMiais sea. seicies ona oe 
AKAM Miestre sapat seas ae tok-uke-tnnls.co2o-\s soe nn ns sal hiseiscnise anise Reese soc ee cece 
Eeim-shutiae2).22 = 2. 222 t==-| Kem-Shute. 2c sec.co~cse cen. coe Ght sa05 55 ceeseireceaksatsne sacs 
19-SHA) =) Ja sate << =< oa so saeels: IS-SNA a= Losotiesseanle es Soe acee HBS-Bhah]’. Jos). s55as\seds<cee eos 
(ABH st Csaesdepeere Sa sep HooscS= sce ceseeeo Ceo beso coeEeaeeeras SU-SANNG2 22 woe uees Ws Seca: 
SicVi-SON esi scngese= een roes Ulifceseecinecese saat ec stese Se) eR trac = 
ISN ise ni eeiele ae sraseis eis cine too-ten!-e-Halt aioe <ctasersiac cae lvesles a aeiacerck Seeeeeee cocaeeine ce 
Ad otc Senet COce rar Rare amee Ip litt -StO=DOra-ee se sce esac eee |e a eeae ne ee aeoce ciecieekee 
TbOSes HLS SSSCE AC H5n Sra ddseae LOO. SN IN=bH-NOWe sn. se oeet= as. |§bOO-SNEOP ec sacs =0 Sone ea oa 


Dp mcos cade Ofb6 BASSES erase MNSNie sos se cace eee les he ceee seas ahksliqstesccccsc cues. sea ase 


452 


COMPARATIVE VOCABULARIES. 


Ka-rok Family. 


2. Arra-arra. 


English. 1. Ka/srok. 
SP Pree: jes comeceseccesee eee afeWU pts 2 ns se ccts scene eee IS28AT=bllc cee host = = ose ceecaee 
BPA |) VW poo oscSoss0 sobs.956)|eseinds Sho ssbconSsn sashes sob scse5 Gh=hop.. -sefeskeescccseueseee. 
BS) Leafs 2 acs tece scm Sacee-iseod ence sivas oaetioc ute es aisle eee ner Pll-Tis' 2c scene accel mene sacs ents 
Ce SHINS oc be obbcon sens oan Soe sobsentissoce Sonccdoscss cee cane mo=18/-ON"s Jets acererecscse neers 
SON GLASS eccspeccsteeeciiieeaclteccmecicemeisetectem antes se areeemaeene em-kan-wikh .----..c-ces-s-=-- 
In) TEN Se once o550 c506 hae con ||bociboo aa Sosal Gees ocoses. ssa0c052 a-vam-Kanis.2. 2 secesecccsecsas 
EFC NW JON Coses Cosco dcoSbop tos Chishieecaecrersw estes — =e eees Ghis-iiz-b- se, ceesceseees Hoaisen oe 
88 | Bear --eeecees cece esos: pedl-ish-Kan «2-se-seeees ones eee Gree eee 
S| AO Bec oand cSonea coesdcest ech-4/-wi-nem ...2..-....-.-.-.| i-ham-nun-itch .......-.. .----. 
QO WOR sence Sata Sctcc nee ove| Suame tietace eae ee ease eae oe eee 
WE IDES Bos Boisecaas saccon gece DULIS RE oleae set seee see ee iese po-hich=5-— sje eee seer 
27211 0) ga Se Gest Boeatsecl [sor mestneteoaeeoore aoschooos chcene HEE Ness ase Garsce Cons casa 
Bu SCAG Y oos seo Sococacemaen |ooncen concuurdeody coburoceodéess SA=PIN-TeChen oneness 
DAE Vinee aisle seem ees CIT RP ENR Me amo seecop GoecOs sod semana Roses GSbaan coos Gack sooocr 
95 | Mosquito ....-- Secees Becoss| sabe dascoctsckas oacdac neecodados chon=ni-Ve-tetie-=2 1-2 -e=e) ees 
OGM en ake pease a dette Geto eaters ta-pa-sap’-sik .........--....-- OP=8UN \focectie es eee cee eae ee 
O7s | PRattlesnake ccs scmereeta ame lsase esa) onisee = ieaseeelesteisediesi= eee MtOP-De-80 p-Slkhsee sierra 
98) PBirdescnmaceseescieereise see Chin Will wseeiee eee erine setae es ats-wi-ven-ne-mats.........---. 
EI) kati eoeoS5 a spspe cnonescocd seateans: Beas oscccd can sch sess woke [MRORED Qacoos seas cdot ossacon 
UY GEREN 55ca5 - Spqcomsscos|lbaoose ceecou se snca dads doce aa0d5e PES Se onstn so gees SooSosos daacse 
1010) Duck: (mallard) oeecses son sasoe niente see oe eee OS. thane pein eneinacs inne oieeep 
1027), Purkeyes.-i Sor be So. Sn ajo nionll ao SensyrieiceSepeinles oo slsie ws See sell ee ane ieee ee eae eee Sere 
LOS? | Wi seon! soe sere cee soni eel rose sele nie oeeeio secret ia se Nemeeicais em-sikh-yAkh-hén....-...-.---- 
L045 RIS So erecss cetls sone ecie tool ea sete aa cleseacr ope scelesenneres SE Ae HS a ROE one OS COCO Oe 
HODa Salmon. coeteciestseestseeiece= lilac tac eo anes Gsosaeooceon ees AM aes eeeetoe eseagedacs 
106%), Sturgeon <s-- espe c eee ellate ence alec cones seacie ee eiesinact ish-ik-Ki-ar-Th. o--/ar eee a a= 
107 | Name. sien: cicese-o soe sse saiehe cirinisiaheecalastaaicinieteieeelceraaiate|| MUU S= Ville Lb Ree meieteaie ee tetaea teens 
108) | Wihite.scoe.-ccs-ce cess = chen-chaf!-ko) << - --.,.--s\+=<e=-il) Chen-Cchoit-ku-nisy- a= esse ieee 
COW RB lack weese ee eecea= eee cha-rum!-po: js.---- > <e== --| i-kar-rem-ku-nitz ....--.----.-- 
HN) ANG loos Sag anece pssoecen cose a/-Chitsinco. fee sec = oe as eoer fkh-kou-nishsso-- 9c. sesneercers 
111 | Light blue ............ RCH | Sacicdiso badoso napcos-dacnas eaccicoed| non deaceisscs Sop acuconsseccoccbet 
112) |((Nellows .-- --ate cee at ae clesed| eocedeone eet coco eee etes te seer SHEEN Sano secnoempcuECoCO ac One 
ABS ight: Preen, sacce: ce ccc- eaes| ace ececie = oieceeee wees Sececeee su-kin-ku-nikh......----.------ 
TAG Great elateeyeecse= toe eere MUK/-Ish-nNUk-secoee ne sce else | Pllc! Meee meee ee nemoescteateaee 
HSyieSmall little .<..2-.. cece see Ni-Nams 0.22 seco se teases Ma-NU Mae h! cs sseeeceeee eee 
HGH ESIGN Bireic cto casein a sees eeocimeecl-eae oe necte ace teeeneraeee ROMEO? Gaan ceagod saconese oc 
UE || (ONG) Seenen enoacee sacousooae WRIERUED peesen Sscano oonbbdics cobs @r-TOK-KOnS)seseeiseeaeelsseeenes 
TENS MOY Ss seigsoseqssea cose VME Rog ambien brigocod odabce oif-fish-ni-haun-its’h ..-...----. 
119) GOO). S25 osc /ae ane seen eee soaceeeaeaeicem see see se assed POPS. sosges,c0s eee ec sseeeee eee 
120))| (Bad oss5- sion socom eco e a Gees san ones Comes cere eens TTA ROM eee eee ete ee 


COMPARATIVE VOCABULARIES. 


Ka'-rok Family. 


453 


3. Arra-arra. 


4. Peh’-tsik. 


5. Eh-nek. 


is-a’-rip, ish-i-wi-rip-..-...--- 
chish-i 


pi-rish-ka (grizzly) -..-.---- 
wer-rus (black) 


up-rar (vulpes velox) .....----- 
pulewitshys.2c5sse-< see eee 


pir-ish-ke-aht.----. --.--.---- 


Paolo witCh ees fom = e 


VU R= AROSE sere ce we eae | en Shaieoeiececeeleesnsts- sees. 


poof-witch 
isch-uhno 


Aey/enip asa 


kate ssos-scstes- ceo eet: 
neena-mitch 


pe-neetch-itch!-=-- 5-22-25 =-=<): 


Webel! cdeoecs oooerocose: bac aeons 
[SA Met Wels camo sean cee one Sead 


VOU Wie ce cae 30 ayer S ise t= 


86 


454 


COMPARATIVE VOCABULARIES. 


Ka'-rok Family. 


English. 1. Ka/-rok. 2. Arra-arra. 


Dead sces stas cs eee eos sect caeccei coerce cee eertestee ec cleeeeee|(Ulalbe neem emeereaae ccs see cee 


Ue yeeeeci poe Du coco 6. | |bbas4) Sse so no.csonco coccse Eoeecd| bon sacesce pnSeas Sach sone ascacs 


Cold ssachissq cect wcsce ee dullisbaceeencret esseeseteewesceceres OS-81K . sses-. coiectostre See ces eee 


DHOU sce sectsoe ac seeasea GM Weeeeiec ties SED PEO COO Babe kur-ra-pai-kin -......-..--.--:- 
ISI ican pao cspcss conse coos |/Posghasesdes SaneBo nasSoS Soa Saoe pikh-kuk.2s222\. sco -jesa-8 20> 
\WGisaooes se sac68s sSehocede|) deste tse cot Sosseceeeinson cesses no-v4-ko-v4-von ......--.------ 


AUR Sacre aoe costae cae ne ecal cence cobs cslaceeeciens see cee cewel UROSVillal Ges oa eee stam e siete ae 


VIM) Seacine socdcdsd esacvcoss| |Soots neues ce Scce cece oars poses Ok-Kidi ois. sfaoce esse eeeeie ates 
INGE Sie GOSS aE epesacs Sa45|spaucoomen cosa booed choSbo co sdan|P TSAR AEG Mines teee dsceosac 
PRET Oia se sean sa ee Sere | eels reais e cee ainiaonamelevere crete mtoeiee 

UMGNG = coascedonesass Gs te|/cksbos coco caoohacnecon dasens De55 IIc 


HGS By yi Oe ee ees IAA ERA SS Be Repo S CO OCDE COCO mond lboSh O-Dh RHeeb asa aobo bash cosS.ccoe 
MGUSGIG EN, ec Senco co Sce cae ce| pStbee HHasoo deco es SSE So SsoSSiSe|| TED bce cee tides sese sone teiecds 
MO=MOLLOW. cassie os eescicwan masa clseciceccicesocectseccivceaee e@=-MAni seen nese a eeonciencecies 


Wes": otek SsadeSsscccssces|sacaeosesicceccsleess sesceceesecse| MOMs raccse costes oaceeeaneac 


INWEsass-eccuseacns omec. acing) | Sab poo eeobocbocanconnsscoe badass Pu-har-racsssseseeaeeeensae ees 


TOE) Scopose aden cesta nd cu||s.c6 cents Brio Seseee abossacason Kkwi-tak oo. sce sscomeseceeee 
IMA Ccece oo coo soroboonoc| [sco soe cbecro coos cocedsncdscencdel| (Di escocéooscestcoobocn oes ees 
LING) ~~ sone goconomemBet coos) (sr cocbds cbesapocambes oss dscns LIPERE TY Noncoiocac CooSernpeSebocte 
IS) o eh bse aelsicno oocy nomena nc shosco nag concco ooboed aaca.cboosda|) AAR MEIER opsts ccc tiocos esse 
REM Gtic Saocoo code BanaSascstliancs, BEES nonconebocacdssace Hscces hok-in-i!-vi-ka <2 2222-0. -se=5" == 
IOS ergo ncisco saad Sones] |-ooocodsacas co. pan esdo So sseodsed kwi-rik-in-i/-vi-ka......-...-.- 
NING 22-2 esese senna se sen eal pace eanecec emesis saan =e =e ere as) CLO D-Cnt1s Ben eee eeeen meet 
TON soo one moteene- sese ede odal-cenieceniamcctens te eeispes seine se MU POT Mie tte nar anetee near 
MJeVeN schoo meee ce ee eee ns faeries FE SSAC SECO sonkiso thrai-yur-kur-ra-is-sa .-.------. 
Wwelve:--s-cnchaayecectes-|ecoeteee eee seiner soroserres t/hrai-yur-kur-ra-Akh-hak ..---. 
POOUBSERSHODEH Re aand becscd debe ocosn toccsnnsoosohoecoe ha-ka-t/hrai-yur ....... --..---- 
SEIN? Bechon ceo capo ceOoE| Secbas pebncSaSccceda Ssdeko cdot. kwi-rik-i-v’hrai-yur ..-.-------- 
Oneyhundred asses waccesse ee eseees see a cse onan) eeeree ea eeeee thrai-yur-kur-ra-t’hrai-yur. .--. 
HUM Gs paBodk co cdcobonoe5-e ORAM eee tems eee eee POEs tecpebosScne Daas: assed 
Tosa rink eens ote seers oe eee | Ul IS nee ne eats een anice ae ate eae k’nu-shascssscseepeecias oan ie ae 


wt 


CO 


3. Arra-arra. 


Gre oWaNseesect sn sence eeee 


LM ee acon peceesise = aieeteate 


asa socoscns Sods od seGcc 


AUS OTN 55 pooo obese onse casclss 
Paley Oreeaae eats aaa 


at-rup...... 


lewi-rak-a-f/hrai.-.~-....--.. <<||. 


yis-si-pikh-es.....--......-.. 
ta-knigh he 2b sas see one oe 


ta-knish’-he eaa-O TES CSBS CCE 


=| hOb-Ke-hokinr sascctases s- eee a 
S| iuarak ee oe. 


4] ESR Ne s55 sceosoeagace Hadoos 


-| te-rouh-put-is-she-ham .-....... 


MPARATIVE VOCABULARIES. 


Ka'-rok Family. 


4. Peh’-tsik. 5. Eh-nek. 


ee eee eae wees wees teen eee séscbeec||seSecenccessbeccos seo86o 55 eee 


tu-shoo-pacese ene ccines) se 
im-man 


PIU Ne seks seen eode 


[Rolit sana nk eacdescponeace 


TERRE Beee.cnc> eoooobod canoe nsec 


BECKS eee erate peehs -.- 
kke-reeh=wik-lWs t2Seres <7 oteseieaee 
kuk-in-eev-ik-ih ....-......---- 
kui-ruk-in-eev-ik-ib....---..-.. 


trah 


OVE oe ocesenaases sesccao|| MN aces | Sacosinecseeeeso ase 


hooh’n 


456 


COMPARATIVE VOCABULARIES. 


Ka'-rok Family. 


161 
162 
163 
164 
165 
166 
167 
168 
169 
170 
171 
172 
173 
174 
175 
176 
177 


+ 


English. 1. Ka/-rok. 


NO; BLGAIE =e ecenmooele csr Gemiew sivaieletiee eis 


IWIN) SS3ese,.ccos shad oscn66r 
DIO Ny @cosdacocaha Saoneasc 


Dik-ieat! vy ec ee eee eee 


tan-ni-eh!s. se5e0 cess cess ect 


2. Arra-arra. 


UkeKI-Veb=Ple eae cos scsecteceeicees 
hap=pishati= ewes aeeleece 
0-pok-o-u-vit ~...---......----- 
hen=ek=VUeteneeyeeaeer eee ieee 


$O0-N1-MS ssa See nnw ce eee eee 


Uh = VaTeri-s Wl Perro a-vs aes siete 
CHO=ATHATOR tec oasis: ae eetee cere eee 


COMPARATIVE VOCABULARIRBS. ~ 


3. Arra-arra. 


Ka'-rok Family. 


4. Peh’-tsik. 


5. Eh-nek. 


PANT NGL) ose odes ooor been CoReoS 


Wah-nik< macara ad aciscreartemac sian 


tu-ru-pish-a-reeva .... .-.--.-- 
pah-kou-reeva ..--.----.--.--- 
ten-eh-ku-weet .....---------- 
tchupe-ahee se eereesmeanee 


tee-ken-e-mushe ......-......-- 


PCHA-Ta CHIN “KO foe sefoss leona | eis alsa comcnienta Sas) cession cies = 


Chim-misnes2-- wesc seetemce 


CCHAL-TED keseisaist=is\='s]alo=lstecis = 
bCHON-ME=V.Acp a ae onl ate se let 


tenak-n-eetei:- 5.02 ecenccceees 
tCHO PO sees la ac et sSe als science 
ken-i-woosh-ti.......-..--.-- 


tan-m-kir-eesh.... ..-..2...-. 
V-wi-yah-tees. 22/5522 522 cee 
oshou-antss-csese coe case ses 
Ouk-nahteressso- seas eee 


457 


Be ee ee 
Se eS SY 
an k ww Ww 


i 


458 COMPARATIVE VOCABULARIES. 


Ka'-rok Fgmily. 


English. 2. Arra-arra. English. 2. Arra-arra. 
Above (up stream)..| ka-rak, . Downilnll 22s. 22. mas-ah-riik, 
INOUE N SS sscetensocor sun-taup. Enemy ..--..---..--] ni-vans. 
IACTOSS 9 ease ses ieene se-ar’-uk, Eyebrow ....-.-.... yup-i-pi. 
Alike. = 22-=-.2--=-+2) k-e-u. Hiyelash<2--26.2--.. yup-ab-ta-ri. 
ATK eie ase eases eee ah-shak. Wat <sssiceeesceecece yiv. \ 
ING Spipe ee poeeeo ce] Peet, Vight (v.).----..----| ah-krum-mow, no-wi-sun. 
INI Qs cobeeoOee ten-ach-wuch. Flour (of acorns) ...| pa-ta. 
ASTON (se soe emer = tan-ta’w. Hniend reetseeie eer ai-e-kweh. 
Arrow-bead -.-..--. kun-kun-ne, Fringe (of woman’s | peb-sik. 
Basket-cap (for the | up-hon. dress). 
head). a Givejssnsese nee tauk. 
Basket-cup -....---- asb-hip. Go quickly -..-.-.-. tchis-ke-ak, on 
Bites ees ssnoenen ik-har-e-tahn, eh-kew. Good for use..-.--. .- ya’-wuch. 
Bear (black)...--. .. wer-roos. Good to the taste ...} am-ai-ya. 
Below (down stream)} yu-rak, Good bye\=-->.-.4--- tehim-me-ko-yah’. 
Blanket ....-..----- ma-kai-e-vash (any woollen || Gun..-.-..----.---- ik-ha-reh-va ma-kiish-kam 
stuff). (white man’s bow). 
Boards ae assests an. Gunpowder. ....-.-. am-kif. | 
lOeRGl asses hses sas shra-ra. 13 bese ecoRoco cost wai-at. 
Break (v.) .----.---- tos-pa-to. Handsome ..-.--- .--- yaum-mich. 
Breech-clout (wo- | ya-fis. Hard)s 5-5-2222 5-0) (Salkeris 
man’s). Hereafter ....-. .... auh-my-kee. 
ISjy Hye (MB) secean cose ku-ne-vi-eh’. ISR Ay oApoAo Hc soes ten-a-ho’-ra. 
Brook ..-.-- saocrese sam-wa-ru. Hurt or sore ..---. -- ko-hi-te. 
Buttons ............ han-in-tin. Jest or joke....--.-- pig-shai. 
Bye and bye -.-. --..- ko-ma-tus. KMne@eecssseseeaes pas-ak. 
(ON) scoonSearnns 665 up-hon. Leggings ...----.... ma-kai-a-wash. 
Childs jen eee a-rum. Light (of the sun)..| tom-chuch-ha. 
Comb ees-socesees- ip-ta-haup-te. Listen (v.)...--.---- pu’-ya. 
Copulate (v.) -..---. ku-sa. JOO 2 eeemetee ete a-chuch. 
Cord or rope..-.---. an. Look at (v.) ....---.] i-na-mus. 
Country. -s-er ene sivi-s-an. Look here (imp.)-.---| yuch-ha. 
(Oi cacesrsescrascsce ash-hip. Make scmcerteeencas to-pik’-e-a. 
Demoniac --— ioe o-pi-ru-van. Me)... couse seeee as enals 
Die) sss cesee tu-ee'-vi. Metals epee shim-shim. 
Dinueeeeeee seer cee ah-gwah. Mypae acts BAOTORROCEY ni-ni. 
Moi) sasceencctes -- wit-ka. (NaVelicieceesce ncn -& ah-rup. 
Don’t (imp.) ..------| hai-faht. Nothing, none ..---. pu-ra-fat’/ ta. 
Down ariver .....-.. yu-ruk. Oak-tree.. 2... <-.~ 7 a-han-sip. 


COMPARATIVE VOCABULARIES. 459 


Ka'-rok Family. 


English. English. 2. Arra-arra. 


pu-wu-i. 

te-ish. 

up-ku-ru. 

o-ke-ruk. 

se-in. 

mu. 

a-ge’, 

-| e-hé-ra. 

im-pa’. 

wis. 

Understand as-se-tim. 

Understand (not to)-.| pun-as-se-tim. 

Up a river ka/-ruk. 
neh-ki-vi-te. Up a hill ma-rik. 

Small (in quantity).| chum-its. fat, fat-ko. 
heh-a-chitsh. hau-i. 

Squirrel (gray) a‘-ro (sciurus fossor). shim-shim-tah, up-hau-tin- 

Squirrel (ground). --.| ach-sa (arctomys beecheyi). ni. 
tosh-ha-ra. 


YU ROK SE ANTE: 


1.—Al-i-kwa. 


Obtained by Mr. George Gibbs at the forks of the Trinity and Klamath 
Rivers, California, in 1852. It is Nos. 853 (1), 400, and 402 of the 
Smithsonian Collections, and is much longer than that obtained by 
him in 1851. It conforms to the Smithsonian orthography. 


2.—Al-i-kwa. 


Obtained by Mr. George Gibbs at the junction of the Trinity River with 
the Klamath, California, in 1851. It has been published in School- 
craft, Part iii, p. 440, under the name of Weits-pek. On page 422 of 
that volume, Mr. Gibbs says Weits-pek is “the name of the principal band 
on the Klamath, at the junction of the Trinity. This language prevails 
from a few miles above that point to the coast, but does not extend far 
from the river on either side. The constant recurrence of the letter r 
in this and the other languages of this district will be at once noticed 
as a distinction from the Oregon tongues. In many words and proper 
names it is sounded with a distinct and forcible roll. The f#, however, 
another shibboleth to the Oregonians, is unknown here also.” It was 
transliterated by Mr. Gibbs, in No. 353 (2) of the Smithsonian Collec- 
tions, into the Smithsonian alphabet. That copy is here given. 


3.—K Tamath: 


Obtained by Asst. Surg. Thomas F. Azpell, U.S. A., while at Camp Gaston, 
Hoopa Valley, California, August, 1870. Dr. Azpell says the true 
name of the tribe speaking this dialect is Sa-ag-its. The orthography 


conforms to the original. 
4.— Yu'-rok. 
Obtained by Mr. Stephen Powers on the Hoopa reservation, California, in 


1875, ‘‘from a very intelligent Indian, who was, I believe, the only 


Yurok on the reservation.” The Smithsonian alphabet has been used. 
460 


COMPARATIVE VOCABULARIES. 461 
5.—A-i-kwa. 


Obtained by Lieut. (now General) George Crook on the Klamath River, 
California. It is No. 397 of the Smithsonian Collections, and was 
by Mr. George Gibbs rewritten (No. 355) to conform to the Smith- 
sonian mode of spelling. The latter has been used here. 


6.— Yu'-rok. 


Obtained by Mr. Stephen Powers at Waitspek, California, in 1872, from 
Salmon Billy. The Smithsonian alphabet was used. 


462 


COMPARATIVE VOCABULARIES. 


Yi 20 Family. 


oeonmnant aun & Ww wo 


Fee ee 
B&O WO KF © 


15 


- 


ce ~ 


(Sy 


fo) 


mown wr ww Ww W 
im 6 


~ 


English. , 1. Al-i-kwa. 2. Al-i-kwa. 


Man ‘scistuncoter os cieee Sueeee pespulhs lade seuss ates se eee ens PPM lekereer= ames meee opseeee 
WOE S6ceshe chscs5 ccaerase Win Oh eee etna NW GS Use elem aotee ae stewie see 
BOYic sno oeeeeeeeeroe ees MA-WOLKN were <eeaae l= soeir ae OKSH een eee se aiaee = eee 
Ginlk 25 see sae ees eeee eae halk-tchur 2issce emia ee ee wal qin-uksh\-sconeseecienes see 
Tn faint) sec 2ececae nthe ccsccesl| ssn c coos set esteem caste a meee tslial/-nWks )-s.)-oc eee e eee 
GG Rhea segoSma he polos ase) it ith SbSSeaccmcncesnso Hacnose MEeEP=Wal-SHOjins ane es ee sere ee 
Mother .2c.2-etis2es Saceeescee KAL-Hus jot sace er ceeeootieeeeee tei-ma/-mus..---. -..-.--2-- --<- 
My; husband! Scs5s Secsses ce eoe sesyeaoeye Sa cuela a seteee crea ae] oe emener serra = aaa rae eee ees 
DOS ig bog a ac Boas coos boneon PSaeconsns Sasecnndaoe Leet eeeeees kish’=ta-mitl; <2 --. <casicepereose 
SON Gatesisn) saeslescel eee sata sakl| seco seta aaee he maesiacdles Meeee cod) (MOKED nate mercase eee eeiee ae eee 
Daughter c-toscwi-sseinnaceecc|sesmeeesweteesesssieceesneeerisoee Well-IN-UKSD. on oe esas eeeesaeeee 
My elder brother. ........-.-. ni-pa- (Urother))|-ssicsenes oe ene O-Paly-5 ce oe -s- ee ss ees eo i 
My. younger brother: . <5.) <-<c| |: 25.15 ener cae oeelaacie wainac seca] s soeselee serene see ctles eee eee 
My elder:sister...-...-....<-.- O-pal (Sisten)| scenes ones eee e- WANSUISD ease cicaiceleaeine stan 
LUND oS) 1S) 3) tes a5 Geo Soc| SSopamne oe cae somos abSson hasceces||alSa ssad ods a nesed sao sdossécagsss 
‘An Endian ts cneceeaciccos aecc nalal-waeie este tes cetroe arcane ol-li-kwa, le-gukh ....- .....--. 
Iai) )) is aeebe cap Saaes Garo secen| lseeutpo sped coosaaBeaoo haGene Hida face Sen tSoecs on Seno Ssidicae cdesdec 
IB GH seSseoppsisococses ademas MOUlkKWaApeeaesacees see aecee Lekwel/c 2. aces sesyensce coarse 
JBENNE cogsao coe As0 pees! Ophea licenses mee ease e seers lep tattle cececnsacimee sets 
HaCG ieee as cee one cae eae eeeeaaasccleee ents me cate ae c eee Cal-lok stesso ee tee eee eee iseee 
IO IGE Cae sso becosa osed scar teGwec cc. ee sce slossemeeee sees telswekuc ociea teers pete 
Wale seals eaeec eerie = sees (AWUS-PO-CUL sscuiacoe enioeee anita gpe-Sulthesemectaseeeeiec ete as 
YO 255 550-2000 Jeeeinenesoesne| WE SKM ets cece ees ociccusteeea| MBMM CIC, yo cecinceme aeeeaaete eee 
INS eaeoecnope ebcb no boSSeH|| WHMIS Seecnacgdsageross 650485 met-pre ---.---.... SEADeo oocS 
Mouth) <2 22S cose ssieceneieasine Weetntl ims tence amiceeeeiie es mMiIKH-lNG) Peae eseeeae eee eeee 
Tonguo ..... SBiS665 SO SESS Ss) esos noe cosnsos oSusdicornss snocinse6| Sa nSs5 cose sacshe Ades sethsoscsss 
Teeth yen. ses ss osisclee Meee So UWUPD-pitliassescesces sees sa es mer-petlhic<- <.1sse-seseese voce 
Beard io scsicioc cstectnjecss)-6> 4] MMOLKN=pelacsssacteseae cee eere ME/=PCLiCN enone ce elese see aaa 
ING seep boos don aoonoa sean] [bsclede copesancseoninsacco.ccan chee PH Ad Wl. ceeecoany conosco Dota eee 
INT SScas0 essa ccensas5 45 WOL-SHO) jo cea lose olseeeesfeinie= ae MeSH. cameos seo sae eas eae 
Handieee=seat= : Wit-se!-WuUrsh--\-~--.csss-- woo ~=- tai-wuosh:\< «-=2<ccceestsasn stee 
IMPS) seaeo naScos Sanoso.eces tche-Wwursh!sscsc sess eece eee UTE WUE NS Bae Soolesogoo saScee seas 
ThHUMD ooze sssiostes owawe se law cease sae eee ciel cells e need cat Noeeeceee eae eee eee an eee eee 
INCH CASES SEEE rere nereSreed|| (ASA bOncAGe Sune akisced aceieSotac wetl'-ke-t6\2552 s.\cs2s-n' secvonee 
Bod yee se sees eae os wes sees ccecicsssosenesacesieees| MMO -VG—eaae lessee areata seme 
CHESb aes atic sco ceicnins ace cacite wacelSes naeh ooemeee sas secot| pet reseebiee seme ace e toe oan 
Bellyd sce Noe Sone ealedeciccencAoe se eee ee eee nara Ee 
Female’ breasts: so... 02-2 245.6 lee cceniecceecs, scecwe seeenicneec: | Necsee eo ates nee aaenae eee 
WG phe nme eecietenyaetainactss mela-)=-|| (O-T01 KM = pe lec- teen ea ee ees MiVh=pel) sone a setess een a eee 


COMPARATIVE VOCABULARIES. 463 


Yu'-rok Family. 


3. Klamath. — 4. Yu’-rok. 5. Al-i-kwa. 6. Yu’-rok. 
TEEN SUEULe has geo see acon) JUST upd ees useseocasoo4 pu-gur-uk .....-.......| pe-gurk (wa’-ge, | 1 
white man). 
went-surf...--......... weén/-tsms..............| win’-chuk .....-...-... win-chuk (wa-ge win-| 2 
ehuk, white woman). 
mericwalles seuss oes MU b=Wal st = =/ans5) <== mAcwerkh-Suras- js-a5:|vesiaer-see soe eee ee ee 3 
weh-ye-nuf .-........-. wurh-yen’-neks -..-.--. MEI-UAIWKS eases samen te setae eared aes 4 
tena-noat ic oaeeses cee mi-was'-suh .,.--....-.| OK-8@..--.. .----..-.--. we-hai-en-neks (child)| 5 
daat/- 2st ee ase nek-nep‘-sets Jazcsiouse takht, Op-shrekh .-...-.. taths. so! seasons eee | PO 
Pawke ssp ates cs os=- IO OSS see ae sie kak-ai«-2-- =. <-=---.--.-]| wit-se'-ko\.--..-----.|| 7 
TUIM=N AWS tne oC ee ces NeN’-eTss’ <<. = ----- ---- TIGER ieSeend gosossdend | baa oeeecsabe es dasisse 8 
Nalh-paohes--22,--seee ce nah/=pehliy. 5. /-)5 5.5 ---- WES DET SeS8ouccoaoses lasaootet ceeeds deateree 9 
nem-merm....--. soreaes nu’-ak-sa -.-.-----. .-- O-MAN=NU-SUL Cram sete Reece sete eaten eel lO 
Neni-aeNiesss<= eeese see nu’-ak-sa ....-....----. UE REoBaosesce Sade sacessil iota ieame acest maat 11 
(SE cece acme umesee.| il! Se cacrcseadeee pecs ii GE ioenoccasesds sobR6 6-pa (brother) ..---.-. 12 
maik-t800)-~-.--<<-.75ee= 5 GSTS facets itecisieriet esise women eeensee« coc ee enl| oaeimen Seema ease menos 1183 
NEL GE \epocescoces eseas|| Its) a6 capceo booceooe we-loi-y6t .--...----.--| we'-its (sister) ..--... 14 
ner-aw-nits........--.. USAW Sa h5 oSso9s5 coma |Soroee core cose oo as Beeb od bSSeeo bscseaeosoeseece || 15 
Pay PON 2 ossececs oes Bey ay Olea o eee MO a0) leaor Gedoaeceoo| treads eesecs Beaeaeaae: 16 
bietge Wisse eczecstecase ess GOV aC ON IG Rao = aad [Sonera seecedeaceaocsuels || ecarese coeekocasecitood jie 
GomMOhL 2252-5 esos malkh-koh .....------. o-mudtl-kwa ...--..--- mior-thelessess sso = 18 
lepstaikiht es coecte ones IGFSICIY SaSesScqse0sdns lep-toikzhl ee encs-<s--- plep-talleseeesic cco: 19 
wit-taw-el-aw .....--.-. imigvabia Se sccessosse cons We-UMDioasjsne smainer|| = emia sesisiseete oot aac 
fehewayi--ss5-5 =--- -=-.\|| Wuht-te- wal ~.----. --.- WE-0-WiOlesia = en oe uen cawin |anicininiciomicew ees see tresae 21 
wits-peg-eh....-. sonce: wuts-peg’-ga ....-....- speg-gar-...---.....---.| spe-gah (ears) ...--.. 22 
wwellwleenhsa- Seo enic es GING Go5Se0 cago enocee we clensessee tease mail-yeh (eyes) ....-.| 23 
OY) Uncen es mecca ses murh’-puth...--. ...--- Urp-ur, WuUs-S0-e ...-... meh-pehicecss- -es => 24 
well-loolh ....--.--..-- meal! ee sees eases Yi) Lt Sc sey esoded. Gass me-lu-thel........-..} 25 
MGR) fleas soomuonene mep'-chel..-.-- -. ----.. Mipth eee ees == -ea- (4 |) Mop-Chl hin. --acjse = 26 
werkh-belkh ..-..-.-2. Muah pel Mee=eeeese ee awenth=pitless sae s-ctee || see en en nee eae es eee, 
00-mare-pets .-...----- humrh/-purh ...-..---. WEIR TE TE e545 ceneos| lsceoae cocbrs Cao acneSer 28 
00-pakh-toon ..---..... hu-pa’-tiit ............. (ee eo6 Gag cas00d| ssoga5 sosese esoaacaase 29 
WESS-SENy sates senses mes-sen!..-.--- Reweterent WES ASSs 8 poChGOdead| MeSEe ors Saco uscacseten 3U 
wit-say-werse -....-... tse-wass! .........-... UME EI Gian soas secs 55| laebeeo cascceiocadcs a6ec 31 
wit-say-werse .....-.-- LSO=WaASG lo cisictenis oz oie tcher-wers- .----....-. Al hess ageoe coos Oaeeae 32 
G0-plét-fainco---.,.2- 2, TAG Nap esSeScos 5 eas eoa| (doce neea Gaa6 RoccauSS Sa] (Saco SHed Sosa Sone cESeeE) | 33) 
neh-welkh-ket-air .. ..-. Welkth-Kebt=bOM=wsecte.o=| Wilt KUb-EAa nae alnniocmee|anelaceseraans cos - 2-5). 
nek-wenkh ....2-.3.-=<: u-wais'-kwil-...-:...-. O-N = Wi Pala a eens eeancteaaecerenar= seta = cts 35 
nek-wenkh ...... See OKO ee ete oe tiee |e aeaiasaa tens aselesacnsl| ae ee ease alocies seems == 36 
DY VON eae ee el | RW AL ONE anes ante oe aeee |e omens capeisiccine  oeiesalscite csee esccies-oceaS nies 7 
NED-NA-O) seca ane aa= == WARN GWEN ae ele ais | memento eet fate ae ters reiarel| Seicek nine oeeaia ssc ererte,- 38 


464 COMPARATIVE VOCABULARIES. 


Yu'-rok Family. 


English. 1. Al-i-kwa. 2. Al-i-kwa. 

AON PPOOt s- e- cae rieee tose eee | Webs han pmek-ur ease = eee Mets-kG!s Sake s Soe ose 
QD ed Roc Popes ADO o. Seo Dono aC oes Sse eoecao ane cabana bocoiseccose re-wun/-na, wel-kiit -.-.....-- 

Pil | Beto lseSacoce coeoco OAT IeDOses| snare osssce Doren Adicesonendcose wel-ke/s: Shee Sees orders sa sy cee 
43) |PReartic.csc.c.ssectacec sa cct aca |poosieeee Pelyeisioemloe ce ween tees toheks:3222-o sce eee cea ae HNepeic 
AAS WBLOOG Senter awcisore oslo sete aon teeta ears ea aeieceetoae eater UNG Be Serioscree Hea Siascoan castes 
45) ROW, VAIS RC se cowie sala sisi = ale] hesjemetnsr eset aaleioe atest ten-a, ot-blum-mi ...--. .....-.. 
AGul Chiehe 2 Sone conve cteemince ese NSICAS-) Mees ~ saciatoeainie Seer | PAI abi 1 a eee ee ae ee 
AT NANI OF rea se piantentaaieeeeteoe leases) a Sate sese osustdeson Goods ||ocdeen nose HBoodoscHesco es 6005s 
48" EI CN eoRe's cicansnsy c= eeteataie al ae cbeeie = wee an eee e eects Meee ai’-e-kwel s22.25 52/2 s<-2 cece: 
AON TH OUSe ze = 2s /siemissainc.e = osteo hOb-HLOMaMI) sees Ges waeeonttee ot/-blunt-mommes- se seeaseseee 
BOY Kettle... Josten csetee see ctelitaee peg-a-mip, ha-kwits.-......----. kai’-um-me ...--.--- sasests aces 
Oe BOW rsemercnytea silence cece! SHNWAESIES oni eine eens e ies isis emakih-tate scans ceieeewiceerer 
DOMIEATTONWiarsstaltackels meteniociangecieae Dore sie otc cece sacs, eee teeter Mallow htc mamate te escent e eos 
53 | Axe, hat Gi Sas ceauncsacacn turk-tork @-s om seesiee seissonee tukh-tulssas. coe ascetics 
Oda eKife eee ceeyer eee seesciee eee (SERS NIlS) ocoee besos boose6 obs SESS tocinn Secs GoOoe aaoeC 
SOF |b CANOCY an make ee coeeiaten ee VOUS macinbe ee OnE o oS cuopeE bes |) Min) oaen S-Re cease Sodhadcaaded 
56) |e Moccasininaseuem tenses ieee DMB) cya isle cepatereraie ole ey ateral ay chal | MLE =D ty ota fe ery creat 
OM ul MEIpOL seer seeleiseeee warceccses Toe WUS ves ae aciceeeaeieeate meee ral-wkh jc 2 es See cte eae es 
SG [RODE CCOnm eager eerie se LOE REA Seee nen eene couabomec se: halen bjs. eae seer 
DONA Slsyeserioe cisions ote see gr cttcte| sees cece ee cere cece cee cece [ieee ee cee cee cee eee eee eee ee 
GON Sone eoemeneee cies aeran rae ae Widmer enn eaecc me tactad secuece WA-NUSH=1 0. wae eee tetera 
GL) | P Moon... 5 Soe). a setweciccacleus ©ctell etete aie lowe miarereicie a slates ei my sere eel olf Oeste eer een cea 
G2u MS bane oe see ca on see too HSE NG ce Seco beobe coer asocce Nha-vets esse aoe eee eee 
(ASH IDE  formeleoee seoc on cc aSceRonocs | WO mePURTEl = Geescacess esonnooess POS Ne ee Rene sso OE beer 
Gas Ni eh trees -cmelecccemaccs sleet TSO ie aSR oe oaeeooness sone cob. HEI TEU) eee Seeros too reoss 
GaSe Bue) veWeker oe ee RRS ocoocoopen lasonosias cameo bere PE bdcueSecines. Kket-nallslig ss see anee ene seers 
Gi WON Oenee hed Bes eoe cocoa poaa pans sence conse podche ab sonsso50 a: ket=i-a/Snshis ee ae seeiee eae en 
GTN Spring .5. o 22. ances ae Soe ce stl eeasce Coen faeces Nm gne ease oct ae ree eee ae ee ee ee 
@s})]| wb ES ce pasoseoenoUsco Geer [gts eae erisecond oseesoceE ase te-ON-Oltl isa oseree nes eee eeeteeee 
694) MugaMN SF — s ctcie wane Soo) cont ese athese oan eosin see siseinems esac emcee See Sees soe eee eee : 
On| Winitor’: saeeete. one oS ae THE airial Asoebe oebo5 eoese manles 
LS | PWAN Geo ate cols sain tie eel sarees) Saas eae Ien eS ae Secee erase nace 
7.) UNTO Tecan acon bess Sac wet-le-g4-kun 
fot Lightning « <.< sc -..ccctseeccd | Ponce coe as- sale mae secicenseces 24 | secmeenn seats ce siee einen nese 
VANBROLN = S52 onc ccee coaetae ase ten-pawh 
(Gon | POO aaam aciscestss cmon sei sea NOM MNAN wSonnnangad sodoss baeisoS 
(Gene sei 2's 3 ot os ieepee seieee eee MOUS <)eaeia sel ss eee eae eee 
Of || \WeniSb= sob aGocs.cgee doescacca: UG RGAE mas. oneimce yo asen tos Jae [A ecsoas Goad ose2 sees sosesce 
the} || WO cack Scns Hoes cooonosaaces Sketllpe ese oe Sota ee eee |S KCL eee seteete = eee ete ae ties 
795) arth and! <cccscreces --oe- = Challe. genase +e) GHIIG os set) senna eae scase 


COMPARATIVE 


VOCABULARIES. 


Yu'-rok Family. 


465 


3. Klamath. 


Mait-skohess=a- <== Sans 
MAlteRKOhe sesec- =< s=5- 
wellksh-kenr.- 3 --2uc=2: 
nait-surks (my heart) - -- 
pay-koi/-ek 
aw’-loh-melkh 
Bipah-KbIaAOen essa oe 
git-bel/-la-moh. ..-. .-.. 


nit-taw-mere 


kin-ete’-guh 
durk-tirp 


pay-gur-meep’ 


Kee-pooni<accs so =-'5--7 
get-rocks\.-.--. .<.----- 
tloh-onlbics ee ose aae a 
git-kay-pelh....-...... 
git-tain-belh....-...... 
TEP Re Te oop osoe RaSince 


4. Yu/-rok. 


Walte-skuhy cencetnsae oe 
u-mek’-kuh .... ......-- 
uawulh-kroh’. 2-2-2. 5 
WILL-SODSaecismeels socreee 
Pek-Kolk ee ook ook wees 
hu-ap-pi-gor’-kuss 
si-a’-kli-hu 


ku-rer’-her-purh 


mit-ta/-murh 
iha/-lemblPeeccenso—2 oe 


terki-terpres cscs) c= 
peg-am/-mip........-.. 


Korkh-pubr-sscises eer 
tsme-yen’-nin..-...---. 
tok-i-ya’-tok .......-.... 
Ieis-SHiN/ oer saveste oct ee 


kit-kig-aikh-pekhl -... 
tain!-pukh)) 222-7 ose. 
ror’-reh 


5. AlLi-kwa. 6. Yu’-rok. 


wetch-ke\:=. 7-2-2525. 


Shek-steciaceme- c=, =- | 'seealsescewicoen eee teres 
NOI=TE Rem e wots sae eee ealeee ooo eee 
Gork/“turpis cesses © <2 
O-murs-tep pies sseeus=2:\|seie se eee neon eee ee 
WOlsseasacosocs co noeead lecdo 


hakh-kome ec s= teem ceo oeee 
ma/-wur-4-pitl 


wan-ts-l4 ........ o-ner-sleh .-....----- 
wan-us-lf -.... o-ner-sleh 
RARPUB Me al oe area ae| once Set ac ane ces eeee 


kit-chain 


o-kwe-ge-pilthiae a. teel=- luo sm nt eewiees cee scree 
HEN=PiaNe arose ss te eww Se ee esos cot esse 
MOL=TIG. asses eas =aia's| teal aches ates oe eeene ae 


42 


45 


466 


95 


100 
101 
102 
103 
104 
105 
106 


108 
109 
110 
111 
112 
113 
114 
115 
116 


118 
119 


COMPARATIVE VOCABULARIES. 


Yu -rok Family. 


107 | 


117 | 


‘English. 1. Al-i-kwa. 2. Al-i-kwa. 
STW Sp ereL ape odd Dena ono Seq | (Sceeirno =e Hecaccnscncd socom cece Issa ewe ceerasoelo a> oa eter 
Rivereccsses ane as MAP nce San Gaoees ceecosmaces Pardue ceocsweeeeaye a ecieeceteeee 
1 ee eeaaee em eeSeneeeebel badacn code soncands sacGHe ascocundab dca faosc0 cae che cool as bose tose 
WEEN a seeo Gone Seiseee Sabe paccse ccosososuacosamans costscss WSR ognesa coqasacseocoose5 
Deh ROEM See. See ones) los enecooseg o—seoa Baeeos 2ec eno ss tehu-lukh, o-mek-wa-..---.---- 
TBE ee seco Senses see 5 eds | ScostenosotSos Sosa ccesesesascass 0-me-kwull - 25-2. conees oe == 
Stone rock eo scee-- coe =poee halal pe seae ste sececcce eee haea-raneso+- a2 o-5 eee ees 
SHMtiso nsoogiocones sogerssses WER RM: copeec ssos ceeese gpsetecs ENE anID Gan ooo os=so0 sa5=06 
ironseese se Senpeee ne oeee peg-a-Mip ....----...---..---.. pap a-Mu poses caees ee eee 
IOS thts apes seco cce eens deus |Ss05R cosas bococees cated cosees|iaoenc.cooadasace csantn cgs6 tenes 
DUGG gee sen caeeso Bas6.cuCads | lsibecanseccs pocisoss canoes waste helhe/=WOM sa. tees asineaee 
Wiis ooeeas seomeensokcoo||bScsecdas -soesc bonbSc.acccsa cdaecs WU=KOMS telecine eee 
WERHE se oSaononabaancooneGos | lbenaec aacioce o5cese adecra ssossnes Wal-Ke-lOis=- “classics ston eeeianae 
Barks ttcpetates, cos cncisc os sence Race ccleaeee oe ce oe eens jhal-nie-n0 ss-e a. cress ostee se sae 
(GEE Cn peeeco Raeceteeen coo] |deeoee comemo na mestoeSaeoosesas= mash-chur-rok ..-.-<. <.....---- 
JE (sheene Susbae So5Sa6 Coos booeanpeedsccnadeeetdsons dssasa|bo td Hosea arotioosossasec ssc 
MAES WCE isgance sanose coed| Seonad boo oods ccaoss Seseed osesnd [soon eoh4 cnoseciododco Seessasoeser 
ID WYO: anne se Gsansokecean aces GIVE EO seen seseee aeton.douaoe GhishGeccdescaeasenectereecieees 
Bear 2 -s-2 eceeee =e a= e oe ato 9 wa nn erie rine ele che/-ar (black), nek’-witch 
(grizzly). ‘ 
Vill! saeeco cesses ceacceccod||coecus seocHoconsaaco cosecu cane pH Woaaan! Goch chat doo coddSenescos 
10) to teo nos pose bes son cacs | (esc Boooeubodaoo specs cscecd Shao||Soos= -Ga550 4ekbeed sasSeeote some. 
IDR hae Ses cecqnueeooeseese EI Ses osodoe Canned e500 S05 POkstiles.52 22 nae Jeseases soe eee 
BMc. Specie oisiaaicssSstcese me=wikhle =~ cecece ices cieee meewitli tos. = Setew we eeseestoee 
Beaver -<- <-. se sce- 2-2 cece e= = ances m= mann = =m nnn ese ne’-ye-mut .... .----. -----e~- -- 
TMM Dh NR se ceme cobactscd||SsocRs sheng oSeccs eoecaa dace Sése||sase nocd easosn Hoc onooosee. SoScs 
Lay ea) (cies eccoe Casein ee eae) demoed o paspos taecneOo LEDS Sopa ndad| seotao basete cqactden thaarausacee 
18 Wye Ci paeeege cack ec ce node wau-gi chish-eh (white man’s |........-------..----- a saeco 
dog). 

17 ceneos Coco cmaE eer eoeons| dered eae 65 26co Cacees Gacbao DSed| |seecoancSos cecos Scud. cabs soesec 
INGE LNA) Gactso Soe oobecd||Seecee a6 5ecco cscs sess csesccesee||booess gecaco esos nea seedootesese 
Snakesssesncsecs sos se sine Me-yOl-punyh a= acerca ae ae Wied) Maes cacas see aS eSS200 
Rattlesnake ....--...----.- BEE e roo mer CES cB anbae teases lescSoscs] - so hossodeeesencoesScs 

BiG So5n Gaon Sciseno estan: loo ssogacodes déucea cbocesasoseecs BHUG-O1e Gees teeee eee ele 
OIe aes EES OEOG Gace Bae Saal gout, .o55b6 onc Soe cedatc chad bodecs loa soso cb coodaddomaaneSuodses pS6s 
ea thers nsec ee eee Mel RN egos eeeaeibaedsoaenecnce TOtHa ieee] oases eee 
\WWARIEE) soho ccocne ceticeseaed|[bsse cons coro teobosdess BEA e Red Harr | eoboeoaic cee tere coridcances sosacs 
GO080! 25 occ coco ~c noss wecelowceme oer Sena nicc se aats eee noe | pare cee oatee eee ee ere aeees 
Duck (mallard)............ Ca-KOSNe eo seises scene tecieateee MUK=tOShy ese -eneleeeae 
Le es cons oo snes Soe ~A54) [sd ones SS OCRO CONS SU SDH Io 20 Sete Casd|[ones ceoSsu. sees boas erdeseso Geos o+ 
HON pep eenosacs oSascesc5o|(saancs sS506a 4000 spaces soneUd oeb= Skowatileosos tee saeeeenes a eer 
Salona ssecteaae ales MEW ssaascodas = coosouasaS coos MER NN) Se soe ee aos sSsossoes Bocas 


COMPARATIVE VOCABULARIES. 


Yu'-rok Family. 


467 


3. Kamath. 


4. Yu'-rok. 


5. Al-i-kwa. 


werh-quits .---=- -.2.¢ 
Ka-AD emcee eates sass 
deb-baws!--5- 222-224 
VO0-OO0kgeter =e -teaee nore 
neg-gawk 


tseer-ory 


WUT-OCURB\- Sons. os ono ssc 
BO0-00 kates aes 
may-wilkh .....-..---- 
ne-po-as-nekh 
her-kweh 
esh-koh 


moo-lah) =. - == ..-0<e,-<<% 


USO)=PUrBe = ome ices 
dere- wer-miss -.....--« 
klim-me-ip-airh......-. 


Kele-loks. 2522) -2 as c,cc 
nei-yairt 


PP-POME 225 snes os ao 


nay-poo-ih. ..---..-...-. 


pish’-kakhl 
ku-er-raih’ 


sai-pul’-lk 


wa’-nub 


peg-em-mip...-...----. : 


helkh-kik’-keh.-. ...... 
ku-in-ner’-obh --...-.-. 
yakhl’-kKoi-tsa_--...-.-: 
kai/-ep-ulkh 
wurh-kwet’-sa 


feo (= pausetee eae ee 
iSekbeatsises escape 
Ne!-i-lus 25 25252-22505 
tlmi-yi-purh .....-...-. 
ka-ar’-ruh 
rhélkh 


rét’-noh 


Tet-NOl---s-+/-2 se =5~-2 
két/-lek 
me-yem/-urta-s-s<------ 


min/-nurh 


ne-pu’-el 


ne-pig’-wuh 


{OEIGIS soShepirobos ase 
o-ma/-w4kh............ 


yatl-koits 
ka-pul-elth 
we-t4-tékh 
na-poi-ye 


TQ) OF 0 Secon eesececsso 


chau-pus 


cha-cha-es 


{e-al-nKSies ee otis 


5. Yu/-rok. 


see wees eee gees eee 


90 


468 


COMPARATIVE VOCABULARIES. 


Yu'-rok Family. 


English. 1. Al-i-kwa. 2. Al-i-kwa. 
Sturgeon ...... ..---. ------|.- 222+ eee nee eee ee ee ce nee cern een cen eee ne cere ee cee ee eee 
INP.) gees oes Oneos ceecos eal losasae .seece ne caoe osbbsonecoas Gs lec o=csnonhe peadice ppemos copmest 
\iJeii@ eae epo Soseso osscee cc MUN = fONC eaters = tenia a eteteta Amiel Bescossccudon sopaou aso5> 
IBN 55555 5p40n00ctan acme IDEAS Choon ScoendS cososccshs Kke=wi0-Vnkge ee aeepaeeieteneeitoe 
ING wacaes 55 sGncd Cosa UD0SS° pak-olsapesceeee east be mimi HPHUCEM EN AY sossaeoEscoos 2550h0 = 
Mightjblneyss-seeres-l- === pal ENG! 258 So oes cone coserr NS Rees oseenocaomos copeor<c 
WON? ssso55c5sosccccoosss UAL=HO eee eis Resets shler-a-wukh ..........-------- 
Light green... -.00-- «= --2-|-=- =< -enecee nnn ee nne nn conan bere Ad. geen ae aes 
Great, large.....-.-----. -=-- (WERE oseeno engoos Spiess 6 se0S05 BGS ebeaneseccrdoa poscso sso 
Small ilittlomecese.----1- tehes!-kits<s-stisscee- a0-2se5 Menlo! sviessetesse esse 
Sima 555555555 ssp eooscoco 5 = SS eee oe teases 6 cleln oss e | ONO = POLES fa atnete tite geet aes 
(0) Ghee eee os See ene pace se) Sbcrce casero saceboroonaoce ccoses| jar Sace. cosca5 Aeon aco SsSo0d bons 
VOUS 55558 sade ss coneseea||b Bea Saba Bag ose bo boU nace cagnies|| ScoSsobbesasescbad seas -sescasecr 
Good ieeer eae ee ee oean a aa= OR sca Gane On SQUdoS Bor saad ASM SS ponemcnsiose aca orscec 
Badass sac ccewincten feneas oes Aciomasoliis = ct sha nisyelaiereeisrareietein anailspl<@-10 4/10) - toa ieee see eo 
IDEA S655 cosbeococceasese Holi e ntrg)| ooo eset eonoe ees oeE| | sedan Sacooc obese ceAcot osck SHo6 
INK Giancee bos cen bose doceb lee Sadecoesoatoseme cer coup teden|sessesoesooemSoe ecco natisooneones 
COG! psesse doosss oso co sesd Ml oe mp asoocg,ccapascr dcoo'rene LEG Bee amsceracondeanacdesos5 
\Wintniy Wit soscqsce coos seas) |ao60 one odo ncab sean nyse cood.cese Kize=tatnac: osrscmmes at cooe oes 
IL AASaseons nooonS anoascnece TNE). oceie QSOS bose cone geceed Sor 18) eee aes Reece JESn00. CO6s nom 
WUGasee Case codtasoo capac] JRE omer ngimae ppomce Soecad cnoene EO pRB ee eee soneoce cauatuousce 
1B BA 8 ag BAO ORS Roc eOGse Gas scocjecas pSomcuouaSsE acho ascubese NO eSeeemocobicecnccacacscoa5ae 
REC ABBE ROSE CESS CaaS ead | cH poose Doren cose aeesicoctioe iebaae secession capes “pabsoooneSSnnc 
8 (2 EBS AEE EG CASE SHS noSG| Ineo ecoSlssbietodesed cesdceso 5Scol |soocuacdcscamoross chon Sasacdocns 
US. (RBIS RIS DECOED Gene SoCC [SseRed Cat Spore coed bono 300 oo4000 | sooo eden oscocrerseacnsbocnetosd 
NER RS SRE SEe) Gn SC SR ead amoiseeaicon Gace Bend See Ee Con an be laodaoadacnnumnooscoorscaon descoce 
WIM easecececpcoesoccsbEHs WOKE SP Ve coca none GoOGCd e SoHicsoa| sqnccoeeoodacans sassco asacoS bas 
JNM... Seep ssenne Gace sosb05)oes10s00 Soon Sone sono Sedo sSbo cnes GLa as seipposuadoeocs co anbe 
Mam yanm0 0 Ch\erteriesieiicie els LWOMCEY = somRoggbso6e copscoeosacs tensa! daccloessosesep aes eeees 
|) ANA) Soci Geos asco sone shse6= Lqitss SS eo6 ches eels sm alsaisistooe a rincwine © stele wal ewieisarenata/ae states eisee 
10h ee SOR SSS Se Sad orooro| tec Sac Sacncdeocaes acod cobd tod | |Fosmea sodas UnBabosdcroscy oases 
NERF oo5 dosHobeoSsd0 oaS00 SST ENEWS) oe ane Seamed Saosoallocoo ccsc-> sanssbossescoshens =95- 
1 Cy Jee EEE eens a Gese cece case Snes nor aaa cone cadl|Bsac a adoned cus sosadesaco san058 
UNI Pee ROSE IC Som annette pane soem sdse.ccan saao Spoboonea cos4| bdeet sosaacodaaaconnadiassesoss0r 
ARIE oboe cose somescad Sonal) sodas doocoo norco scekot srionnass WO Seuss cio se eens eeere 
Westerdaypee=-eiecessesisiasee ishme=ye “Muse emehoetles amie seeer she syenl.-ca-)-4-te sete ee 
MO-IMOLLOW, 22 se ace ene es MEN (OS BAe pene Goud codaDosssSsc B=W7 O ke p aie ee sete eae teeter 
WG Senccausdoabestéomec coed esses dcddereddsdae qaaraose ds NE soe soca one map <cencscccm soa 
WOissan csodoo coun gaccar case PASie oe antes sansa letsis eee oicieraielesiele | ters eeere cetacean 
OMNES scccina cocodcpeoeeE aed Byinstl 0) eee sags cade Gaue. sopoSs SPH al- KO secsteee elate elaine Tomas 
BUR Seo5ccaco coapos oseco: DOA=WAN=NA) = eo eee esol ee a al) NUD Cl jesse etait 
Whre@spesce sea eeaeceeeee NEC WGseneeboerearcopcsasos: MeN oeacae Gace CoS EGH Soom cece 


COMPARATIVE VOCABULARIES. 


Yu'-rok Family. 


3. Klamath. 4. Yu'-rok. 
OD-PUMN 6 oo dael= = wieerin | ew erie ne mje 
SOS ne POE pe OPO bee DEE oe kus-tu-ke’-wul.--..--..-. 
moon-tse ..-.-. -.---- -- monte tsehivesseasieaoe= = 
lok-ar-gay..----. ------ la-a-gaih’ .....----.---% 
pe-giak-son..........-. wa-uts-paih’...-.-..--- 
tah-nep-ah-son ...-..--- ta-a\-NG@p)=sejes es 
saa oefeseee cic ae sees n’ sok’-kut-taih .-.----- 
Sag 5s Soaben DRC HSa neSsS ta-a/-nep .......------- 
pay-line~.-.---.-5- =-=- jDerltin ASeeso Asses esos 
fsaikh-kKin\es.os-)o0s~e tsekh-ken)- cect! 
tsek-keet-koh.---.. .--- Sek-kehyes sa. - cso o= 
kits-wore-oh ........--.| kits’-peh ........------ 
Wur-ur-gre .----.--.--. wurh-rheh..----..----- 
skoo-ee-yen.--.--------]| sku’-yin -.----.---.---- 
ki-mah-len ...---.----- kin/-mul-leh .----..---- 
kits-meike-o op alen ea Acitistemiakee ses cteamta=cie= 
kits-ke-wets .......-.-.| he’-wo-luts -.....-..--- 
GIA SScecnscecososdce sa‘-a-wulkh.....------- 
GIENY Senses Gace scones ta/-a-nekhi.<-<--...----. 
He) Sea cee SCR SSO BS ADE Me ksKU MCs = Sosa alee 
WOR chcar dead cochsascas| |e lame saeso Gecscosps 
TEA Sos s3 ceadanareces kwel-la/-sukh..--.. -- ae 
PG) BSE S Goecor dea eaoe= nek-kak’-win-akhl . .... 
Kelilvess coetsce anne aes ese cvoeecest cece cies ss. 
VOW sasceo boc Sas Stas] sco Sec Gaps eoecesnS 
WS o8-o Sadece 5555 S055 wai'-ikh-koh.......-...- 
NON aeceetoncsosceaces NPIS Ss Sapse Gocccd 
ke-kit-tah ......-...--. nik-kit/-si-u ....-.-..-- 
tain-noh (plenty) ..---- ten-nanh(-2.. =----0- 
(GOSS Nie eaeasoasce Joes imran! 5.555 ceca 55c5 
spah’-nek ....... ...... ts’kwurh-kub’ 

We-KOM\= oe nlemeim=iclao a= =r ts’pa/-a-nek ........---- 
we-koh 

yoh 

ket-sein'..--...-.--.-.. hSleae anne sinoaeasie 
BMNG-VON).. 5-5 2-5 -=--- tSMi-ONl. 22-2 cise cao soe 
ah-walk. = <<< --- 25. B-WOK! Jo 25) 2cs'sincsces 
Gain eco ceca toeden Aihiveeateeosiemaeincaes 
Pall-S oats eacisae sae Paseee ae lene ecince aes) 


[anki aaser= 
we-wul-lek 


mun-tche 


5. Al-i-kwa. 6. Yu’-rok. 


(tain-puoy-lemeer se nseaeaa| eae oop eae aaleseeeees 


ta’ 


pa 


m4é-wi-mur 
chaikh-kin 


hai-i, sa’-wil-ikths 
ta-en-ailth.........-... 


-li-ye 


-en-ep 


469 


COMPARATIVE VOCABULARIES. 


: Yu'-rok Family. 
English 1. Al-i-kwa. 2. Al-i-kwa. 
Moun. s5-ch soseesieceee caer te8-Gani sa 25% Se cecec eoie Sen eniso/ tO 5UQ-NO moe peeas ae ee eee 
Mb.) eemcee Hae Snes okaaas So iS sacehsosas qoee dose sade sos MAL-O-bULN) = s.)e (te aisle \n se ee 
Sb e855 Coe SADR Ab Soo 55% kakh-tchau..-- <2. 2--- ---cee hO=stcho'.jis.22 taeceso seeeseeece 
Soveny: -1.-- conse emjoeeeie ee | (CHaU-WOrkh! 22. 210. ce/cnmelen nets | (CDE = ers he eee eee eens 
Mightiest Sse ee FeinAwi gd ce tec nae stas ck ste Mes wrineeeche eee eee 
NING) .2 cosss0s cece sence see Ker-wikh)seeeecccnsccn< =e emo ker ni). s-cssbe22-o see eeeee eee 
WOT ape Sconcporosooscodeses|) MOUSE A bt ESS Aaa ates WeLlb-la=Wai-2)- ote pees 
TO Oe) NESE REO SeSSESe BOS Sed MECOnce De cOOOUCADAMANS = Dem sicacallaqesdea.nepaachass escgdsaade ponds 
HUG WG@Saseoseseco0 Gea eEse) sso6 Seee poop Use Secon ccbe csb> coho lonoeesoecccactoscaosqeccs: waesce 
ALWONGY: ) == safest -lemte oe = oi] PN O=WRTSD-A-Wi0N-)= w viel serine eae See ee lee aa ae ee 
ABtbyR poaseeS cadet sea Pees Saneoacos snoeadobcooseecno ascaoo leads cdadce phen datosteseeca asses 
RORbY oe ale emcee niente eiioul| sso cele miewiee. ots ais cent veiainn =[oatainea| pmaelee eel see ee oe ee eee eee 
Bitty on oo Se cere doo 5 Sse erene c | asco mins Saleen ce cats e sie sienna! eemame ececiest= el inee eee eee 
RSP ir seis.) Ber ECHO E SOC Ses Gel EEGOnOSoSS BOObH0 bocSagoneecc nme actor See dcessoeetade kdisceeemme 
DEMeWh~ooec ors cs oncHeseacs Pee eas Pes eee SOBER OS CSGc Sty so daco COoAO pods SedigGoocesarooESS 
THEM Sa SR Conese 50 Dace Asoo bocce Gaasas Caceae radars oo 5|losasbsccéoccSscsocaaso coosscccst 
VW ONINObYl. «oar csnie nes Sen) cajetseul| aise e Sisemsee/ nets Satin Se Seale aoe eeamec eee sti ceetooeseeee ee 
Onejhundredise2-- ---0 ease wursh-a-wur, ke-tchi wursh-a- |-....---...---..------ ---=------ 
Ir wur. 
@Qne thousand. .<i25 3,02 3:| cote oSlewieneetewe's ail ns ece eae teen ecm seie ee eave Cewte ee eee tee 
Toeat.5o<2..8essesse2e ses NOS) ss=seacesecs pees esemiecice ke-nep-a-kwe....-...----------- 
Pordnink: <.~ sje Ss os2es255 Wur-ek-Warse.'. 25s: sc tse=c cces Ike-ash-pekweseewerstee soso eee 
POW eee tee eee wits-pur-gaun’h ..... ..........| wets-pe-g4-run. ...- Sooo 
Moidances: «4:72 eae sae seiae | WC =U  ee ie sie ae ssietece er Wel-0M=6/-Ve ~<a sel esas eee ae 
WNIT ie eor ere nocece Cone NASON Graco aescod.cupeesa Sc WOL-O-TUD feces ieancce sce ees 
Tosleep! sec sseses selec ascce Ke-tots-Ke<2-=-c- so-so seco kkits-ke'-yuk: 2225-02 cseseseiseee 
Toispeakse esscieseck se cee wits-wu-gin! << <<). -.6) === feeeoes Wits-we-gin’. ...-.. 555 -cccc cone 
To S@GMscasacesseericcstsiese- Me-KHt 22s 2<2seccce woes sees MIG ons. sn oateseoeeee ness 
gto Ch Glee ene S CR CROCEe 5a SAaCO OC DESd SOCESUEEOE BHO aCeaoen| Haaees pads Sacsoctede sebodd docatc 
Mo itkillseaccsssceceecoeee S€r-MUT-Vereeceeteaseece ee eae kits=mots--c2.. asaacssees coe 
Toisit'secsmecetscceteeseteses ChivOke cc cestteise isis steers kits-i-o-kuk 2. 2co0) esse since ee 
Toistandes..Josceavc- oa sccee iskG-Arn ae cease sa cesecesee oe Ki-ka-amee~ soso. on ee poe 
TO! GO ena yososselo co sio eens aU CDO-NOsceee anise = lene ecm tChO' . Saiseeee cge oe wee eens 
MojcOomesens-e-csiee aoe see wen/-nus, a-mit-cha ....... .... A-Mot=82 ..osss= saa 
1No) SP Ugo Racetoce uabocbSceic We-ni-fal-ma <5 So ncscee cs se oel beter ores eee coe areata 
TO WOLK oc ccin enc! og ceics se be|Jaociescecelseeees posses weceee ete a lee nent ie eeie es acer e aaa eee 
Torsbeal =.= aysais.cci=,ccclei wm are] eeaie sole le cecieese see eneecet eae 


To Nie wassccects nt chee Seball esse case ccs cose Cecoecoeee sa eeee somerset Chistes eee Cee ee aaa eas 


3. Klamath. 


| goht-se’-o 


cheh-werh - ..--...----- 


welh-klow-a---..------ 
welh-klow-mem-o-kor-oh 
welh-klow-mem-o-nih-ib 


goht-se0-tsee-wellh -... 
cheh-werh-tsits-i-welkh 
kna-o-dik-tsee-welkh - -. 
kerrh-mik-tsi-welkh.-.-. 
welkh-klow-a-tsi-welkh 


welh - klow - a - welh- 
klow-at-si- welkh. 
kin-neh-peck .......--- 
kir-rek’-quoh .......-.- 
gir-roh-on-a-peck ....-. 
gi-hél-a-mék.......---. 
gi-ro-row-walk ....-. -. 
plts-kekss saa seine loses 
gits-wer-gin -'..--.._-.. 
gits-nay-wurk 


git-sur-met-ek ........- 
git-shu-guink........-. 
gi-kaw-awh 


ki-ye-gork.....-...-... 


ki-yeh-gork ..-.. ..--.- 
gik-kon-no-woh........ 
gi-ke-mulkh -.......... 
nin-net-tel-ei-yowk -... 
kee-nah-tsiss-ik -.-..... 
hahk-sik 
mem-mekh-guil-ah. ..-. 


COMPARATIVE VOCABULARIES. 


Yu'-rok Family. 


4, Yu'-rok. 


kist-of/-wa-net...--. -- 
Marlies csics sececiee-1e=—- 
kauh-tsi/-huh ..---. ...- 
tser’-werh 
kneh’-u 
kor-murhe-2sss-coee" 
kiss-wurhl’-truh --...--- 


kiss-nem/-u-kruh. ..---- 
kiss-nem-i-na’n .......- 
kiss-nem/-i-wurkhl - .... 
kiss-makh’-tsur-wurkhl 
kiss-ts4-wa-pa-wurkh] - 
mer-ru-kiss-i-wurkhl - -. 
kokh-tsi-wiss’-i-wurkhl 
tsi-werkh-tsis-i-wurkhl 
kne-wi-ti-kiss-i-wurkhl 
kur-mi-kiss-i-wurkhl. -. 


kits-wurkh- 14/- wit - si- 
wurkh. 


kits-wurkh- 14/- wit - si- 
wurkh (?). 

ERI-NEDS: Soc e nie new winioe 

tser-u-kwah/-up-uss -... 

rh’u-neb’ 


he’-lu-muss 


rur’-4-wuts .----.--.--. 
TUSIELS CE popig6 Gann coonon 
tsu-i-gin’/-kups-...-...... 


its-ne’-wuh ....-...--.. 
nuh-kits’-pur-wur-ksisk 
kit-sur/-mur-yurkh. --.. 
t8i-U! -kintSeo-cjoeenie aes 
he-gi/-wots...--..----. 
WO /-NUSS Sn seaeeises 
he’-g4-wots ......---.-- 
kul-4/-wuch-kuss 
kits-ke’-mul 
ke'ti‘=lai-th---.-...-5-< 


kin-a’-tsiss-uk 


5. Al-i-kwa. 6. Yu'-rok. 


tA-AM MOM jo cosste Seas lance Severo ca stioses os 
WAL 222 S25) seh cen Meson |gsee eee se cae oeee es: 
Kkah-chau sos. sone eee a cae soot castoetases 
HCbUTSWHID A< 04 os-saee||cocceqescceceneeoee 
Deon Be ilpe crce, = oe seer raayes de ston ee sere 
kererremilee sass. -/ cb Sack seas solo on see see ee 
WiUrlth-la-wWlnet sean aoaciscle can seececren ee 
wurlth-la-wur-nom-ko-te|...........--.------ 
Wwurlth=la-wurrom ni-i.|/-- 2222 -5--.----<- -<- 
Mi=i-warlth-la-wOlec=se|asoeo ceases tecie es 
naks-sa-wurlth-la-wur .|--....---..--------- 


wurlth. 


SENG] ORS has sen cocae'So||asodod anes cose soosce 


IRVERA PPAR = ceesso ese [conc bssrss cone coacds 


WUI-T0-T@== -s 2250 -s-—an 
ke-tots-ke, kits-ke-ik -- 
wits-wu-gin-kep-ik .-.. 


me’-lin, up-kwa. ..---. 


Ffebr Sy OHEHG 1a Bicee cpod||SSeede pase coraeanacs 


Sur-MuT-yur ---.---.--- 
chak-churs, chi-6k ....|. 
o-kwoi-oikh -.-.---.-.. 
LChO-hOssseeet- sce —he aa 


ket-te hai-gok (J go) 


471 


193 
194 


472 


English. 


COMPARATIVE VOCABULARIES. 


Yu'-rok Family. 


1. AJ-i-kwa. 


Above (up-stream) - .-.- - 
PACTOSS wicteretelal= =e eile te 


IN ee Speseee sospecn = 
Arrow-head ....--.---.- 
Back (the) 22222 --,e<co> 

Ball-play ---. ..---.----- 
Band for the hair (far). . 
Basket (anysmall vessel). 
Basket(storing provision) 
Basket (pot)..-----..--- 
Basket (dish)...--...-. A 
Basket (cap forthe head). 
Basket (load or packing) - 
Basket (mortar) --.....- 
Basket (reticule) ......- 
Basket (scoop). ---..--.- 
Basket(enp))s-s.-- >= 
Bass (aris astuta) ...--.. 


Bay-tree and nut ....... 
Behind tasa= eee eee 


Below (down-stream) ... 
Blauket/-2ss----see eo 


Bosom (woman’s) -....-.. 
Braceleteoscs-.- es sasce- 


Breech-clout (woman’s) - 
IBTIN (>) secatan sae es 
Bubterthy eens sees 
IB WihONS eases eee ae 


a-kwel’h. 

poi. 

in-ik. 
k’net-keh. 
wai-a-wet-seh. 
wehtl’-per. 
kret-she. 
nak-witsh. 
pa-tekw. 
keh-map, mo-i. 
poi-ko. 

er-ker. 
keh-woi. 
pek-kwan, 
per-chigsh. 
wau-mitl. 
kai-a-men-et-ka. 
ger-kitl. 
wauch-kel-luch. 
e-nersh-er-er, 
wai-yeh. 
poh’-lik. 


ook-wah, kah-kan. 


wau-ah’w. 
win-nai-wuch. 
aut-sersh. 
pop-sho. 
wai-kwehl. 
moh-chihl. 
nu-klus. 

werp. 
tchep-tchep. 
ko/-ye. 

er-ker. 

hau-lo. 
taks-us. 
not-peh’-e-wus. 


English. 1. Al-i-kwa. 
Congarsesee= snes eee knu-wotl. 
Demon ....-........-.-.|.0-mah’-ha, 
Different 7-454 42-- eae koili. 
Doxessseass5 ee oeeee hah-kau. 
Won bjesssoee eae pas. 
Early (little sun) -...... skina, wau-ush-leh. 
IU aren Bocesé nes Joaes au-mo-ni-perh. 
nou g hesen\oseacieaeiees to-wa. 
Far (a long way)..-...-- ten-a, lai-ooks, 
NIGER Sonos ose eeod once a-kwel’h. 
He Wireseaatese=seeeee ee ski-nah. 
Hind {(@:) /seeceeeoee saeeae hak-spo. 
Bish-neb. 2-5 seston ne ais ap. 
Hish=weir.otcse.eceeeae to!-ci. 


Figures (embroidered or| ah’-tem-er, ter-urks. 
woven on baskets). 


Flour of acorns ......-.. weh-nipl. 
Fox (small gray)--.-.-.--. wer-grersh. 
Game of sticks (bandy) .} wauk-cho. 
Game of ball..--.. ...... wehtl-per. 
Gives cesses oo see sees nah-tchus. 
Goloutr. 32s ssesesccee noks-pur. 
Good-byeess---e eens enee teho'-ho. 
Gunsi2o seco enon too: prerh-sherh. 
Gunpowder. ........-... mer-ah. 
ISIE? Gaara oscaro aseo eae mah’-gin. 
Hard jrese sce seats tenes suk-ke. 
Here) 355 ee.sc saree sees 
Hereafter’ 22-2 -- --s---.- koh/-yé. 
Horn of an animal ...... wer-sherts. 
How Many) -<-<c6c. <n. kus cham. 
Hungryiessscessoneee chi-wé. 
Hurt or sore (a) ..-..--. a-ga. 

Ite Gopone Seno Soo noce bade mut-cha. 
Knife-sheath -..--.. ---- ner-erp. 
Last night .............. nah-shum. 
be PoIN s/c so cco e cee teha-kwuch’. 
WiC tcecc- woe cecisnseceer ma-ko. 

Miike eee oseestesse ener wit-u/-ki-son. 
Lie (v.)-..---. .....--.-.| te-gel. 


COMPARATIVE VOCABULARIES. 


Yu'-rok Family. 


473 


English. 


English. 1. Al-i-kwa. 
Little in quantity. -...--- ski/-na. 
WON Par Omen sesate ee eas hake, nort-lik. 
WOOkMMELe ea =a saa a= laih. 
Looking-glass ..-....-.- spre-shertl. 
Lose (v.).-.--...--------| kits-hoi-ka-lik. 
Maketsastsi2ecaceer tase hé-ga’. 
Maple-tree scooesaceo see p’kwanu-ul-luch. 
Menstruation -.......--- spo’-ra. 
Money (haiqua)...-.---- chik. 
Monthisi2 tee eee oso witsh. 
My mesentovoeestace= selene nek, 
Mussel (fresh-water) ..-.] neh/-wun. 
Naked). -22:-/.s22---ccse= scha-wel. 
Net or seine ..-...-....- ap 
Nothing (none) .....-.-- pai’-e-wa. 
Oe haa oo nacseseneot 05a6 per-ger-ert. 
Oldimantasesssease eee. mau-i-ma. 
Oppositeics=--+oseeeee- é-kau. 
Other (the). ..----...-:. koi-li. 
Otter (land) ...-...---.. ne-persh-ne. 
Qutdoors|: 5225-222... leks. 
Paddlevsressse ase. sc sss heg-au-le. 
Penis. -.....---. -.------| meh'-kwit. 
Restle csss-ssso5-- ser kish-o’. 
Led lly })) SA emaereacene min-au’-leh. 
Quick ...........-....--| sa-ki’-tus. 
Qnliver 22> hecece aes ae se-rats’. 
Remember (v.) .---.---- tek-to-eh. 
Right (all right) ....--.. sko-yeh. 
Roadie onos-crsaseers oe lai-aks. 


Oper aases ee nieae Sere 


1. ALi-kwa. 


herp-kwer, bak-sitsh. 


Same (the) ..-.--......- wai-tu. 

Seat (a bench).......-.-. na-ko. 

SEL cesacecoacedcnosce|| Hie: 

Sells) Reeancseateceee sos PROILS: 

Shirt (cotton).-....---.- shlek-wa. 

Shirt (woollen) -......-. per-kerk-wer-shun. 
IO) Sonora coche cece Boos he-goi-yotl. 
Skinvancs-ceesecceeectee ka-aut. 

Small in quantity ...-.-.. ski-nab. 

NOON seeseeeeee sees eee koh’-yah. 
STOW hebsdon Sooscnssoce hé-gon-cha. 
Steal) (v:)s22-2-s2<0.<-00 o-k w6/-ma-hech 
Sugar (of the pine) ---. -| rep’-chim. 
Sweat-house......-..--- a-gark’, 
Siwimi()/Soceesen-aeae= wer-o’-ruk, 
Tattooing ..........--- pauk-kersh. 
ThE sascssss taceaeh one yah-kwa. 

Tired. .22<5-2sss<s=-52<< hé-ga/. 
iRraileesenas eet lai-tks. 

Wulvaste css seosecsse ee spoik. 

Wnder serene asec a e-mer. 
Understand. ...-.....--.. kits-kok-moi-ok. 
UWpla@ivercssse----ncc- pet-sik, e-pach. 
Wieakelaonemecteescecen es meg-a-chik’. 
Where). Sacco csencccces kis (?). 

Witte: man!so2s22--sseo- waus-gie. 
Woodpecker’s scalp . -.-. tchehsh. 
Nieareeescessesaeeecees kwau-che-tauh. 


CHIM-A-RI’-KO FAMILY. 


1.—Chim-a-ri'-ko or Chi-mal'-a-kwe. 

Collected by Mr. Stephen Powers “at Martin’s Ferry, Trinity River, Cali- 
fornia, December, 1875, from a person who was said to be one of the 
last three women of the tribe”. The Smithsonian alphabet was used. 

474 


COMPARATIVE VOCABULARIES. 


Chim-a-ri'-ko Family. 


475 


English. Chim-a-ri'-ko. 
WManigoceaciseoecia=nas- it/-chi. 
Wiomant cnc esentone sas pun’-char-hi. 
BO Wscte ce cae sta secs i-chil’-la. 
Girl 22s2=scssseesc<2: pun-chal’-la. 
infants scs~ kites a hal-al’-la. 
My father == 22--.0--4-- i-chil-lai’. 
My mother ........-.. si-toi’, si-to’-ih. 
My husband ....-..---. it’-chi. 
Miyjwifetsonn-scea est: pun’-char-hi. 
My:@0n)sc-- tie ccsee eee o-al-lai’. 
My daughter .........| mai-su-lai’. 
My elder brother..---- u-lu-wi-tai’-che’-wa. 
My younger brother. --} u-lu-wi-hai’-et. 
My elder sister.... =... u-lu-su’-nu-huih. 
My younger sister. .... u-lu-hai’-ah (?). 
PAM indianiastene nese ses chim-a-ri’-chi. 
People ....-......2-..| chim-a-ri/-tat, 
Headie =. =.csace-es 2552 hi’-mah. 
IBID is:o2 mec eeasceee: i/-mah. 
WACE: 2 ss ocs costae eee hi/-su-mah. 
Horehead- .-- ==: ==-==. hi/-mnus-ni. 
Bal ese.c5-sscsce5 255- hi’-sham. 
BYO\.6 oscn25-8 Sen ccor hu’-shot. 
NOG 2 sass cessssiens= o/-chuch, 
Mouth’s seen st-s ies ha/-wa. 
MONPUC Hae <n cian nea hi’-pen. 
Meethioces s.bcsscecees u’-tsuh. 
Beard): -: <-ssss2.5s5- op-o-chiin-ha/-ma. 
NGC ea. 6 cect see nsce hi’-ki. 
AMM eee claneaaateeaaes hi’-chan-po. 
Hand! =: a2-s 2-0-0. -<o4 hi’-cha. 
RING Ors =e eee hi’-chan-ka. 
Thumb /-s2-)a-sa5se hi-chi-che’-ta. 
INHIB ere asesjes eens po-lo-chot’. 
Body can-acje= seas u-san-che’, 
@hestts<s- ac =a- ce=-7- u/-sih, 
Bell ya nonastgeecerece u-chu’-ni-wa. 
Female breasts ..----. sir’-ha. 
Tere Sonne eelese as hi-tal’. 
Hoote .2s---~-cessteee: hu’-po. 


SROGSieo~ so njeaeeasicees hu’-po let’-chet. 


English. Chim-a-ri’-ko. 
IBoneeecsece see cee sas cha/-ton. 
JEG osckes Hooaao cuss u-san-che’ (?). 
Blood) sasesisesce snes sit-soh’. 
Town, village... ...-.. chim-a-re-tan-a/-mah. 
Chieiteetniese te ae it-chi-hai/-ti-eh. 
Friend 2.555256 vesse- i/-chan-ka-yu-chan-chem/- 

ta. 

Housesso=s<-c ses ee A!-wa. 
ISG TAG ee secea osee pok’-ul-la. 
IBOWis as-seeen oaeatas sa-ah’. 
ATT OW iene ceiencioentaoee hu-pan/-i-wa. 
Axe, hatchet ....-.=-.. ha/-muk-chuh. 
IKintfe ns aan- woseseoees ches-el’-li. 
Canoe......-.-.----.-| mo/-tu-ma. 
Moccasini=..--+- -s=ce- i’-pah. 
Pipes eee e a2 |NO-nL span. 
SRODACCOm seen eroeee u’-wuh. 
IVa cseaccaceenascace che’-muth. 
Sunless aso s cee al’-la. 
Moons;."os-c<5>s-sser hi’-men’-al-la. 
Starecso25<-4esosse oes mo/-noh. 
DByiics2ssccee.csooeees as-seh. 
ING NT Ss osospeseqsco9 hi/-meh, 
Momingeceeeeeneseee hi’-meh-ta/-shis, 
Venn gees seater: hi’-mok. 
SYOHUONS & oom SoondS AES kish-u-ma/-chi. 
Sammer=s5---)30--e.- a-hen-ma’-chi. 
Antumnicesece a-eeser no-ma/-chi. 
Winteten ss a=-nfeas oo as-sn/-ti. 
Wind @ceaeesseceastsere i-kos’-si-wa. 
hinders eee ebi-mu/-mu-ta. 
Bichtinin ges -sseesaae hich-kes-cl-sel’-ta. 
Rainy o- 205g sesciese 7/-tak-ta. 
Snow, -.\---.---. -.==---|)b1-pu-eh. 
Ib eee SesoaorsooeonS a/-puh. 
Wratersoo-s-sae-0r as a’-ka. 
|e ae aan Cone SE Cancel | thee we 
Earth, land .7...-...-... a’ ma. 
Hesiae2osccstece oe a/-ka-che’-ta. 


hu-no’-i-ni (Trinity River). 
chi’-ta-ha. 


476 COMPARATIVE VOCABULARIES. 


Chim-a-ri'-ko Family. 


English. Chim-a-ri’-ko. Chim-a-ri/-ko. 
Wallleyieeccees ee eeeties mai’-chi-cham. Mellow) acecce-aeeeee hi/-mam-tsit. 
Hill, mountain..-..-.-. 4/-wih. || Light-green ........... hi/-mam-sit. 
lishhiintil oho coooasonce a-chin’-ko-koh. Great, large ...-...-.- che’-ut. 
Stone;rock)2sesccsm-= ka-ah’. Small, little --2------= hai’-eh. 
SallGice-eonseeaesecieees| a -kD. Strong seeeceeeeeeiace= cho-pukh‘-tah. 
Tron’ see. esses ese cbes-el’-li Oldteeeseneo ee eeetisees ha-ha-win’/-ta. 
Forest....-.-...-.-.--| 4-wak-te’-up-tut. NOunphececttasea-cee == a-ma-ni‘-ti-ta. 
Tre@iasesecs ecoenasece a’-tsa. : Goodieties=-eseee ee hi-si’-ta. 
AGW ill oacso.cebcoscses pu’-su-ah. Badveousestestece eae a ho-li’-ta. 
Weafi-2- 5 <5 so2.ne eee] ba-hal’wi. Dead |e scasascncss sees kai’-i-tah. 
Barkines ease see cee =| pbl-pa-chi. Alives...c52<%2os0~ ....| kaikh/-ku-nut. 
Grass\oes-fenecicesseee | kO-chuh. Cold'iecsserneneesccce es-s0-ta. 
PinGresiee ee eiseeeiesee ie |p DO;-sul. Warm, hoteese= ss ee el-lo’-ta. 
MaizOr-e a sceemace= cess si-i’-rah, Ts hocens eee no-dt’. 

Flesh, meat...........| a-ah’. Thou sisnsssenrecuoese ce ma-mot’, 

Wor sos alee ete = si-chel’ la. HO) sje cecistcice saeceees||) Pasmobie 

Beat aes sc ncceecte acct chi-sam/-rha. MhiGsessee-oe, tae dehieees pa/-mut. 
Wolfsvscsa- en ccasiecee si’-chi-wi. edlhisetieceretset ee ereee pun. 

WON se eer atato = eisreictete s hau/-ra. INlensmeds capecacceece ku-mi-chin’. 
WEOr)s caee eee eee a-ah’. | Many, much.......... hu-ta’-li-put. 
Wk sss saekiceieestscne se a-a-nok’, \WNGT aaesascaanosccee ko’-mas. 
Rabbit, hare......--.. e-mo-hol -la. 1 pee Aen cacerr Danes i-chu’-ma-put. 
Wl ynwatssssee sence cons mo-so-che’. Near sees —-eeete aoe kal’-la-put. 
Mosquitomes-=seessee mo-sot/-wa. 1B igsemaco boon Saaoad pa-mal '-la-put. 
Snakes cececewses cles k4/-wuh. There .-c.cs00-5-0555- i-chiim-lal’-la-put. 
Rattlesnake .......... k4/-wuh-chan’-neh. LO-dayfas-seossceee- as’-seh. 

Bind pees sete ere ti/-rha. Yesterdays.----------=- mo’-oh. 

1 Dee O- -AASRA OA a-mo’-ka. To-motrow ...---..--- hi-met/-ta. 
Feathers soe ee enone hi-mib’. Westiaccris-ccesecesce hi/-moh. 
Wings cemcesee ence: u’-tih. NO Wisseniccceesecesesne pa’-chit. 
(Goose tececeisesisecioces 14/-loh. Oneleacesricceeeseseees pun. 

Duck (mallard) .....-..} ha-ha‘-che. TWOsasecccsoscsp cise kok’-kuh. 
Biveon is... -scecceicese ya/-nan-wa. Three ...ce+2- s-<=<- -5) D0-I-tai. 
Bishissooscc0- 8 cs sees cha/-wal. Four </2es8'ssscenrcuce ku’-i-kuh. 
Salmons. 22 s2- Jose o’-mil. Five: 22250 sereebeeneee cha/-ma-heh. 
INET) cecGan escn BESebe hi-se-et-a-oh. Sikes eee eee pun’-chi-bim. 
Wihitevse casero seine sorais me-neh’. BENG cee podcasecseaas kok/-kus-ban. 
IEA Cocca sceeeos ease che’-lit. Bight eeeeaseee esta ho-tai’-chi-bum. 
Red peceeieseeecsceras wi'-lit. Nine .......---..-----| ko-i/-kus-bum. 
Lightiblues.--a-ascs-- hi/-mani-sut. BN Soo ees oeedae Gbadce sap/-pum. 


COMPARATIVE VOCABULARIES. ATT 


Chim-a-ri'-ko Family. 


English. Chim-a-ri/-ko. English. Chim-a-ri’-ko. 
AND EM trcodes ceoeae .---| ha-mai’. Mojstand< ees == === u-ho’-tat. 
Movdrinks 5 -se%-s-- lu-it’. MOON SSsSs cece eecoccs ho-am/-ta. 
MROMM Myereseeieero eae hi-mum-ta. EROCOMCeerreeciee eso hu-ak’/-ta. 
Modancelereesseses= hi-sam-pu-mit’. okwallkcaeeereeetsssee hu-ak’-te-ep-tut. 
ROVSIN Peers eieee eal ha/-tak-ta. TOGWOr Kemass2-1-- 2 )5200 hi-ching-ku-yet. 
ROISLEOD seen sedeenereia-1- po’-mut. Moisteal<cscitamicternice he-akh’/-ka-chit. 
Mowspeakecanese a-ae hi-kom/-u-tat. Towdier-S<-csscie<' 5s a ka-pu-ma/-ta, 
TO \S€Olsccs-se5e= cece im/-am-ta. Toi piviesaceeaeca-22es a/-wiit. 
sRO OVGnmanias see eee im/-i-mut. omauehveecesent a= 1 i-a/-chi-mut. 
A iy lots Sees esetecee a‘-kot. Movenryieseacse ses ...-.| e-wo/-mut. 
AND EioaR mo snosey ses ech-it/-niit. 


WISH-OSK FAMILY. 


1.— Wish-osk. 


This vocabulary was published in Schoolcraft, vol. iii, p. 434, in George 
Gibbs’s Collections. It was afterward transliterated by him into No. 
361 of the Smithsonian Collections, the Smithsonian alphabet being 
used, which copy is here given. Of this tribe, and the Wi-yot, Mr. 
Gibbs says:—‘ The first [Wi-yot] is the name given to Eel River by 
the Indians at its mouth, and here applied to their dialect of that com- 
mon to the river and to Humboldt Bay. The vocabulary is far from 
perfect; less from the difficulty of conveying the idea—for on my 
return I obtained a very good interpreter—than from the very indis- 
tinct utterance of the Indians. The second [Wish-osk] is the name 
given to the Bay and Mad River Indians by those of Eel River. This 
was a dialect of the upper part of the bay, and was received from quite 
an intelligent young man. The general language, as elsewhere men- 
tioned, seems to extend from Cape Mendocino to Mad River, and as 
far back into the interior as the foot of the first range of mountains.” 


2.— Wi-yot. 


This was published also with the Wish-osk above. It was transliterated by 
Mr. Gibbs, in No. 860, Smithsonian Collections, the Smithsonian alpha- 
bet being used, which copy is given here. 


3.—Ko-wilth. 


Obtained by Mr. Ezra Williams near Humboldt Bay, California. It is No. ba 


328 of the Smithsonian Collections, and was by Mr. Gibbs transcribed 
in No. 362, retaining the original spelling. The latter number is 


given here. 
478 


English. 


My husband ...-.-. BAnac 
WN iol Gis ggnere we=saescc 
Son 
Daughter-----. .... .- =e 


Brother 


Hane np-=tcns eae 
ISI E Bee piocosse.cose 
INEH US) Saeaa eeneeaca sacs 


COMPARATIVE VOCABULARIES. 


Wish-osk Family. 


1. Wish-osk. 


2. Wi-yot. 


IKO=6 1 s2 2 Sone cetee estos ko! 252 asecccsiedtisae 
Kka-bute* s..-c2>-- ses ~-)|) Ka-DUtehsce ones. coon 
Lic porsibll ee eee oa eee kush-a/-ma (small) - .... 
mia-tser hiss 2.288325 kush-a/-ma (small) .-.- 
LES o-o5 Sage cna onese kush-a/-ma (small) ....- 
So Soda eSeSseRy does COO S85 RWO=WO=1 5 20) s5/5-1ce see 
Menez hae secmrewasicm sisee hwe=w4).c ss-ahssssssce 
We -O-WObl!..ccestcnsens|) RA-kwelbs2.cscsclcceseel 
we-0-watl ........-...- ha-kwe! Sssoncnastesee 
basset cleseeteeacmrrscees kush-a/-ma, 222-22 = <2 
Sa SER CAC REPRO SEAS Be: IRIE eek cee 
HG Al its eaeeeree oe aasaon kots-pe-lon ...--. ae aace 
tol kar Meee neces sasces kots-pe-lon ....-.--.--- 
KO-Clign sc sersae ana se oes kuts-we-rak ....-...--- 
Witt=Weblisssssene = o-cerd| INCLWObp on <cicncisice se 
jE ee eododcekacaocre Pat leeaan ema acer clare 
Kat-sautetll---~ .--1---2 su-lal-tekes saan saa 
tat/sho-K@ss sc tes.coscse chek-kwe-re’hl.-... 2... 
met-pe-lok ....-..----- wut-we-lo’hl.......-... 
Mel-Che c= enna sees | SG) eH ee SSeS SSS SHE 
fote Heme eee sees met-her: so: soc2-<.ce0 
mel-Onl 222. = 225-125-467 mel-lovhl -25=-2.sssscsce 
AMO e aoa ewe a tseteieet TG) aeons sane 
MOP lee ea ete ene) stalet alate WG) Doscsegccsepassocee 
(OO) ee See eSeoeasesco GHG) aacaioscaso cscs seme 
rur-wel-o-ket] ......---. che-rush!:). =: 52..25-2<2-< 
TORR se cec--e a oaee MONT leone sas ae soe aes 
FO; WOR ances. oe ee WHER ena Sones kee at 
TE-10;-KeS\-janoo-— saad WESt cosas coatiaseect 


Tot-KUN sees. seen see ee 


| tat-hwe-la-go ........-- tat-hwil-a-go -......--. 
WeslIKNlsrce esse ster ee |LIWO-IU tls ssc co cpecc eee 
ri-ta-we-likh] .--....... tle-la-Kwe'.----.s.--5- 
Wiartila-Kar eo. sae ae Wet-ka-ta! ~~ s0t 5 Sacoc ce 
PO-Wiktirs ae a ae7= eee sos mets-wets-wa-.......--. 
Ka Kise oo aia aen eens kar-wiky- 222 Ssc8. 22 cc 
Tie nese pe seee cae Kate-wa' tll... - 22255 Se. 
kau-kwetl....-........- ES1-0-WUl.2occc ccc cse= 
BI=C2 WO a0 sacs trsicicelos BieO“KW.El een seosee cee 
Moh Pes seer Se ayxaiaiclete mol, (a lodge) taku..... 


479 


3. Ko-wilth. 


ko-wa. 
ka-booch. 

sac. 
Woat-suc-qua. 
char. 

e-tarde, toshe. 
ed-a-kah. 
ed-a-ko-wa. 
tuck-ka-booch. 
e-tard. 
e-duck-kah. 
toke. 

to-kull. 
ko-will. 
wet-velt. 
palth. 
ha-wa-la-no. 
tawt-ko-ka-ar-dy. 
wat-per-loke. 
me-lade. 
met-tar. 
ma-lole. 


wess-wate. 
morde. 

wess. 

mo-kates. 
met-kun. 
mel-la-vah. 
kaut-whil-la-no. 
wil-lus. 
tharl-thauk-qua. 
wet-kur-dart. 
wert. 

cow-werk. 
to-walth. 
teek-ka-lal-le, 
caws-ta-ger-dilth. 
tis-ka-milth. 
mole. 


480 COMPARATIVE VOCABULARIES. 


Wish-osk Family. 


English. 1. Wish-osk. 2. Wi-yot. 3. Ko-wilth. 
UGS cose cSoocbecnt TSWatS: Sceec. on ewecee = ke’-wil-a/-gwe -..---- -- tich-kus-is-saw-wilth. 
IBY NF Cocca daoc se sintoce tatahe <crc oon weleecee=|| SMWAbS eee coon eae sees swatz. 
INO Fococcne socecocess MEANEI IS! Gace sonccuEo Doc GRE iodaperb Godman noec thap-pee. 
Axe, hatchet. ....-=.--- matl, met-las .....----- meth ws<ceccsecleccces. malth. 
MST noes Sonate Sane set-a-pa :---..--5-.+---| po-me/-pel...------<:-.. po-ma-ple. 
Canoes... cceccise aso shu-na, ha-lo-a.....---- A-lGU-0 ss cck cs cewscnetee hollowa. 
Moccasin ..-..-.--..... shu-gar-a-kwel .... ..-. shig-e-ra-kwel .......--| shu-da-gnell. 
Ripetencccscscteewicceece kes-wuk, mat-letl’ ..--. mat-lelfewceeseie sss es =e mah-thelth. 
WObACCOse ees e see ae kwas-wuk ....-....--.. kwas-kwuk...-.......: guas-hoo, 
SHAY nosh ogsueccHdcecces wen..... bn cis seein asses Wills coticooasecias saccos wen. 
PSI c secant cece Mnosbes UHI Ss Sooo tasunoSoto cose UO Ws saae cocaeb Saec acta tom. 
WOON riimct cota cosee tse=wellieseacemeemtedeeas tso-lai’-lo-kwe -.--..-.. so-lil-luck-qua. 
ier. GSsecn cease ceceac kum-e-rats .....--.-.-. wen-ne-wel-led .....-.- wen-na-we-late. 
Daly iieecise sce meeertacae rae seereee ease ae Saas e-ri-with-l4 ....-. seaehe sah-tah-a-wer-thar-a. 
INTE the cacao aaeoec Cos jpSceeo oS AA eobanecoetne kona = ss4acceseeeene kah-a-co-nah. 
Morning. .--..--.------ i-tug-e-ruk .......----- te-gut-tal..........---. wal-larke. 
VGMIN Seem ayalealno=) ani nui-ug-e-ruk...-...---.| kut-ta-wi-..-.. ..-..--. ko-nah. 
Springy-csa cease eae eee pone Bsicuesteae SENS NE suey el he rk kut-kah-tug-er-der. 
SIH) 85 oocmes Beco Scene) |ebo—me COOGEE SSSR OnOCECSd||sacmsoeslene GsoeeS eHSenr tha-wer. 
AMIGO. <2 eis) aaeis oasil| ose Gn a cinis'esecosicvee eee s||aalementecies scisaneemaances itch-vow-wer. 
UNGIU Pa soda Kooboo TS - 2¢| Sen seoosneeCeEtSocc ceed loesocases Seles e eee pow-wer. 
Viti S nphone aoshcs S5es ra-te-gutl... ...--.-2-- ruk-ta-gun .... .---.... rah-ta-gun. 
Phunder”s2 cane ecee sees |Nekiesscceosecsse coeasnee ta-kok ..<-< 2 tees baseos tah-kuk, hah-lant-ah. 
hiphtnin Gg... caso eal cee ese Sew sie ces seeeie eee Ueht-loles ses spaisiets aeysieters ee-thluck. 
JW coe cho Babaec ecoooe LSE oebe SESE eEEeoceo|| |Sba@ecceonene caueeoace pow-wah. 
SWONY sade Sacoco pacotal las oeedibaoccuodee caso cose hekiwaeee seer ee eeeeer hane. 
IVI eodode Gene -eeseiaee | eC Seeneeceteae eecdacec He coo be caches eassce|) HASTE 
Wratten se cmnemetqciasere mer-a/-tche, ho’hl ...--. me-ra-tche, po-wi. --. | hole. 
I C)sor aceon Sacer coHnoocdl Ra adoSactGptase padoabed ta-le-ta’-wik ...--....-. kut-so-nech. 
Barth, land ese. -s--e letiskilkejs oes oe leltere let-kukscsccdccnsses-es let-kock. 
Sie eo eeecsee Orca eaoooe | beenosmuBcancdcads asda kut-sug-gut-u......---. so-wah-luck-kah. 
INMELS ocopasabesees SUE | Keo Borocoseocdntos GoDoOe Malclivhlss a. 2 Sees eee lah-lee. 
hake seccee ese BE 005)| AERC CEB SES Can OO I caOerAl lastecon aocore buDEbo ceeEr tah-let-tah-wa. 
Walley” soos 2 ets tenes ea ss tene eeeee aoe scene beeecertce oe oe ee eee wam-melth. 
Hill, mountain. --.-.-.. Wa/-N8) ssc see ee eee PEWOSseecaaenseeee sane quess. 
IRTEN Vile Scoace capbbiases|beomoo ssecastscase Scoock hu-ra-wa/-wik -....--.-. | tawt-kun-na. 
Stoneyrock ee eee see ai alavar siete seat seisesseiee eel part serene Sees eeemes platk. 
PSE Sona assens seceec pa-kel-One oes ea He Sondooomensoc senedic paw-wek. 
Tons ceeeiee setters ee RAP DBE CURRE ERO CSE neh | Hea Keacpopcosed escc et-kud-ah. 
Mreevessescnseaeaere WaO-DOKs. sso seo - sees rath-la-wa........---- koat-sah-kah-wa. 
NGTer ee soese cecorcerocs| Saaeac conte: sadesmesecec PAD eco cgeaesa Tee anSe ma-lee. 
Weak joe ss occ cso ese aes ease ers tees sree eee Ses he-wi'-gur-uk...... .... plat-kus-ta-ger-delth. 
Batkiness ce ss se ee acest | see aeaecee eee ee eee wits-we-ratch.......... mote-werse. 


COMPARATIVE 


VOCABULARIES. 


Wish-osk Family. 


481 


English. 1. Wish-osk. 2. Wi-yot. 3. Ko-wilth. 
GHEE) ooo ees sean ass wis-e-rats, mo-yuk -.-.. he-man-u-wul...-.. .... all-up-pla-my. 
TAI) Soscoo cass esos Stdo| pg acesdosess sper Ggeaae WieN Ok Waemeen ae eae tena tuck (spruce). 
Blesh; meat. ----------- TCH OCI) eset aosssollsocess os osseas Ss soSe Ss mah-witch, chet-chawk. 
IOIS soon chee osseco asec Wii igasees eseess a5 scoe WWiS1-OLS ann seisincloese\ sow wy-ates. 
ITT Simon GoOESe GonoSd mauk (grizzly), ske-rot- | mauk (grizzly).-.------- mauk (grizzly), crose-ta- 
le-ra (black). ger-dah (black). 
WOES cose ce oc sass ones So 2sa282 wscbicccesecceees rak-hwlir-el -..--.....- rock-ithla-ry. 
IDE! Sap cSosdaskeseurs|paoecbondeseecooscuscese NGL ores) stors ale aint terse hoth-lick. 
IO So ce Rinne sat ecce Goad |S seeep= pane cmaeneseecss we-li-we ........------ mahl-luck. 
IM Wie tdececctesossesess LR cae toe seo SODdEe pil-hwat-kwo-te -...... twit-ko-ta. 
OST LR OM cieBoesecchac MetineSccaqsosueccenmens TEEN Plecceso succes ss58e8 peck-a. 
SHIRL -RecSoceceneeccs Paceesbc COU BEE SOrrEeeee vente Mregeetae sete oleae hon-no-nosy. 
ISR ess omoaates s6coc0 | bares See pea neceeeeSene i-ra-weshl’....-........ 
Bees sere alsa acta eres |e ee eee cele sseticie te tations ereciele laces tel-chk. 
Heathers! =< 9-222 sale Sais cameo sane se nam cca aes hlep-ten-a-woi .----..-.| wah-lept. 
WAN PS fe pease at alas Cas tee le aa la aie ee arate wetch-we-ra/-che ..--.-- wih-wer-rarch 
Duck (mallard)-..-.-.-- ha-laalithse ss -ecisse anlafelil se cence se aes hol-lol-ly. 
LDU ET ese oc eSeccdsbne boss emanesee Sen oses S505 | poasaceEadseasenes Apecee hum-make. 
INNS f.¢ Sone SStone So scoe lade son cosaeeeOEe CamaasaT PE SabbadmeeOed anoern Sasa | EN Eye 1 
MRM ON ete ate ate ae ermal mat-luk- --.-<. ---. -... math-luk ...--...-.--.- mah-thluk. 
SUMP Sa scos cosese cd besos sc cece sean eesorcer||soccosecteds Shocce so5see pawm. 
NGI) oseScor sequace soe baeesnacaans sdacesGocnsc eos eees ense------------| Shu-wad-a-nelt. 
Winnett epesseceseacs KO-t88-T Oils. seas c cio sas SKO-Veseeeeasaepeenaes mee-yote. 
Bincksss-csoses oases Pet kikites. ease ecieaee Pat-pabeeasesc- scenes se sis-wock. 
Red .......----.---.- -| te-we-pa, si-gikh ...-... kur-wik -...........---| saw-gah. 
Light blue -.--...- --.- tse-rai-it .......--..-..| tse-rai-it .--... ..--.... sri-gate. 
VO bats caddeone deds|/Hesdepnasecn caasecescoos | Ssossacssecapasu soosnoos to-kulph. 
IUy Pa RIPONE SN, Kp oeeno sos WOR ERS SSee ak one See eae Gone sae eee moo to kulph-fate. 
Great, large ......--... knsts@n ace amaceec cscs TH-Aleoe Kew. sae draw-ter. 
Syerrl Patan) Seee sams secs Ssrbo oS aecnneRonc DaGoed kush-a/-ma -...---.---- kah-sah-mah. 
Simayo So peeocoeeesones Dose ieee soe eemes eaenoa—a | ASN-KUDN cee een ams eat-ted-uck. 
Oldies saeaneree saree ceee eee eee ee a sete mau-U=May es eee sa kah-quilth. 
TON a sc cEsop eos an0 boss seo s4 G5 aa ES OSSD SOC CEU. SSeHoGbesran eeeacomaccrc tah-ger-dilth. 
Cond eses eo aaa KOf-8e-TOlkG= =~) ose 'sm-= k6t-se-roke -..--. -----. kote-ser-ro. 
IBHY lenas code coe S mapas BABS e ao ssesrss cet acl ae SARS eeente mesic se sisen kad-a-was-ka. 
Dead i meno eetesieae = (EUEND) (cea s Gocnce eaeeac i-kwus-so-e ....-.----- 
ALIN Gia ware wn fs ements estes asia a sissis sacs sobe[votnes acess eatsc/sccciere hawl. 
Coldeencesn assess a: kuts-lau-e . .-.--.----.. kuts-la/-wil..-....-.... so-guere. 
Warm Ob o-se ease s-|WNA-tAUSD- os oe wece cote va Klébsoocen doc ae sce-22e8 kut-sto-will. 
HSS AS onc opocSsacs. ase Vill csejosd cee jeseese ses: Vilas ea eiafene eels yell, yel-a-kah. 
MHOUE ssar= aa cere ae Maes ee oshisecs cos Ke oemen saeececostac.c kiell. 
Heb ac satan e ee sine eee Rete me aeens Secclccccicec(e ioe cane coteces es eneecesle gone. 
WiGhesen fees se tae | Saco ec mente ccian casa ce <5 m6 aacaasnescineeecaces kee-walth. 
31 7 6 


482 COMPARATIVE VOCABULARIES. 


Wish-osk Family. 


English 1. Wish-osk. 2 Wi-yot. 3. Ko-wilth. 

Wb Re Se scce eecoNocnon| baSmen SSeoo bo0SED.200006 Niall Wee eos Caro tossa ceec| | wil).l5 

UNM es esos onsabe copea| bane secbnocn nechiaodo cats Wil) Sac, costes see Wwon-na. 

Ale Settee eae aeeeeee- ane aasas Ssosqpe5od kat-sajasscewae asec soe kud-a-walth. 

Whhihye ite Nee aah sc| boomed coHode oSsG0n cobHes kat-sa...--..----------| kat-zur, ki-o-ta-wole. 

AWG oes cee danse) Kaocosaanads concccuenoor|iscenot adobep socock SSkase quilt-whah. 

INGBTi Jeo- easins Bajo see orl | Cemeec acne wesc femmes Mit-SC-TOlo oa. eo acin ose tak-kah-a-ku-dalla. 

TORE) cap nadacosisbonss| Fanbobes qooo COOnaS Saoute mo-rok (now) ..-- -----. lo-kull. 

WELSH Eh i oreAc copo cobs | soca psbaccoobosobso0o5H5 LIEK Eo 5a59 Gabsae bese ko-wa-kow-ko-na. 

HOST adeeb Cee ss| boabds neca0 sassbacuDHoS tim ko-tse (one day) .--.| ko-way. 

MGthogsscessacsesao Seen) |G areaaSsaccceere ose che-wankereasescnsenne tehu-wah. 

IW goosobosScoonesade ax UGS Pie 5one Gace Ses6 coud MOU?) iemessacyecesaeseee e-yah. 

ONO sssc5ss.c04sccnecee? INCH ing sere peecoosas| Xt isuboacs bescocebes koat-ser. 

Oks adeees = SaaS eReses Ritistae oesocc sos ae @rstanasesecmeriacereae e-ree-tah. 

Mee pieces ste eee eer HAIN San smneesceca ease OPA KB jceroeisewesiee sere ee e-ree-kah. 

WOUL cose acme eee Tay acer soccer eceee Te-A-W..-- secsecccccee kee-ah-wa. 

Bivejs-c- 22 s=.cececseeis: W.G28 bore siareclecienesieisee|| RWCS-SB loos cael aae=eeeet wes-sah. 

Six. #2255 .c:cctec soca kle-lokie- cece. cements ituk-se-]0ke “ee tnpscecc tuck-kellohe. 

SOVON ea o5 oss .cccclcisee Nt Neeeesecemcccercoce| | Weerosacecorcoossec! || lle 

ITS S sooo coeect ase =e (NE-O-Witeoscemtseese sae XO ipseece oocsasdec e-a-wa-ta. 

WG) coceescocsoserses BHE-LO} sess mater = ats | PCS-C-TO Karta ieee eae mess-ser-roke. 

WIE Me Saeag couceseseo> 53 Telok scp aece=eeseees 1O-LO-K@ ee ces toeine aes ro-loke. 

ID VGNeess sons Hesb acd seca ctsaksGansde oscaccc¢ Me-KO-t80-== eee ee mah-kotes. 

MwelvVie\ecantteco ster soen | heaeettaeeeeeee eee cae Me-T)i bah mem emo aae ma-dete. 

Twenty .----.- --| ri-ta-ba-hel ..........-. Mi=ta= Dale asec ees eee ru-ta-bah. 

Thintyi 2-5 3-2 - = ra-ma-holissanes == secs TasMa? 32555 soccen -so5 ruck-vah. 

One hundred ..-....... ni-ti-we’-sa-wan-ni-hel .|.-.--...----.---.------- koat-sus-sa-wonna. 

COMET P ER AG! OR Sa ce desl iscooenesecos Heas coe coda base pond oobpasnoscés Sons roloke-kah-lah ves-sah- 
wonna. 

Tojeatiess-se sass —" kes, (to chew) a-posh....| tu-poi....--. ..-..---.. tope-ploy. 

Poidrinkey sas nctrostets aes seas see eee ee CUP Olea easiest ma-ratch-ee. 

WRT Sopens sabaHcodoé Keurla- @\s 2 cere fe eee ie lath-li-ka..........-.-. lee-thlu-kal. 

WOW aNCOire no, cso iteteenec cocoons ta-lo-lo-woi.......--... tah-lo-lo. 

DOYS See) A akG Sonese IPO Sap eoc soannooche IPA Sen aporcs aseoseosc lah-lis-wog. 

Mhosleepe-cs-seac-2o2 ee te-tlel . .- Srogeecons)| Ue SAN GeGeao shen ode meet-sa-droy. 

Mosspeaker oye eee ta-lOjene ene aeee sees kuts-wul-loi...-.-.-.--| tah-loy. 

HLOIRCOs ise cietse = ana soe tau-etiela ones case to-hwit-la ..........-.. mee-lade. 

BOs dae bacsee end Iscoceaoeceoowentnn SE chee | lscaeat coadeesoones beds mee-rar-milth. 

Motkille reset ase conte e tut-hulslow esse eee tuk-kau-wun .....----- smahl. 

Rojsitis-ees assess GUM-MC ance e sees esas GUM-MOleccewieys ose === to-moy. 

Toistandi-s-eeecsheie-o TO=1a Mec sct ecensewce ta-la-Wie===—5 = esei ese tah-la-milth. 

TO: f00 cee neeeeeees ss ko-ro-waili2-s 32. -.--s-5 ku-lug-a-rit...-....--.. koo-roo-vah. 

Wojicomeznscuseeoen sos KOm-ta-o. see seco cease gre snpaasesco sse6e. ko-lo. 

Mowwalk 252. cacescacis|(vecwcsee poceloewc oa cetiaenl tei aiptiseiae case aera inet-kard. 


YU'-KI FAMILY. 


1.—Yw'-ki. 
Obtained by Mr. Stephen Powers at Round Valley Reservation, California, 


November, 1875, from two members of the tribe, with “Tony” as 
interpreter. The Smithsonian alphabet was used. 


2.— Hiich’-nom. 


Obtained from Mr. Stephen Powers at Round Valley Reservation, California, 
November, 1875, from “Tony”, the Indian judge of the reservation. 
The Smithsonian alphabet was used. 


3.—Yuke. 
Obtained by Lieut. Edward Ross, at Round Valley, California. It is No. 
335 Smithsonian Collections, and was by Mr. George Gibbs trans- 
literated into the Smithsonian alphabet in No. 564. Below will be 


found some words taken from the Historical Magazine, April, 1863, 
which were not in the Smithsonian copy. 


4,— 


Taken by Mr. J. R. Bartlett from ‘a tribe living near Knight’s farm, at 
the head of the valley toward Clear Lake”, California. It is No. 556 
of the Smithsonian Collections; the spelling has not been changed. 


483 


484 COMPARATIVE VOCABULABIES. 


Yu'-ki Family. 


English. 1. Yu’-ki. 2. Hich’-nom. 3. Yuke. 2) 
Manercecoacece THe MU Dy oooace codecs HOW AU Sp oseaecco ped bee sae ocho cess paocos|| LEONI 
Woman ....... HOW) cososss esas HAWS) Soose]sebecns csc HME 6556 sees cee po’-ches. 
BOvesseeeee ace Te DIY Kens once cess i/-wh-pekh -.<.--. .-.... @D-SOkeecoseeeaee po/-le. 
Girlesees ees: HNC Se eose een MUS! “Pel shee =e las mu-sok.......-.. cha/-les 
Infantieae =<) RES cao cosas oba5S¢ SEIS od6 pdos Segecaboae un’-sel (little one) | e’-yatom. 

My father - ..-. ung-kutl’ ...-..--.. GUAT) ba are 56 Saco |Socome soccer sesses i-ai/-ya (father). 

My mother ....] ung-ka’ . .......... et-teh) mn 9 - Kale eeeremae |= aafeeeten eras i-na/-a (mother). 

My husband -..| it/-i-wup ..---. ---- eh-tuh’-wup ..-.--- ---.| et-lai/-ugh..-.--. 

My wife....-.. TU -MMUS Dyess sesiactos | LOU-TNUS Dy area eeyameeae MUS ee ees ae i-me’-si. 

My 'Sonvesr sens ieke(-leheiescesseeee LEW Bo asoceadodee|| SOce nsbscqcaoase i-ya’/-ka. 

My daughter ..| i-nait’.....-...-... ekh-nekh’-teh -:-.. ....}-.-.---- pecetedose, i-ye’-ka-pi. 

Myelderbrother| ung’-ketch ---..---- WYRE once soce see] |coneo> seaccs oSa000 i-ye’-pa. 

Ming SOU eho TAD see cooomaoolh ESO MY Gooecomanciccocsp||sas0 ancooassco neces 

brother. 
My elder sister.| ung’-ketch ...-..-. PHAR) WS esos aso-orl ssooob oe seScocgess 1-el-sa. 
My younger sis-| i-mith ....--..--.-. MEO AN ERR oasag Brose |o- En cdot soea nose 
ter. 

An Indian - .--. Ot-SUb! nec sseccns alch!<tula\ pees ao) tewted| cieaaieen ose emia e ete fON-Che kaka. 

Head ieee. ciate LE, SeoooboSaSmcaDS MUN Greewaciaseeioeecte ss WO Gopccmosccesu: whou or hoo. 

Is by ce seoeoeS MOINS 6o65 nopeopsbe6 Ul A Sooeee BOS coo cooHas| oecas poSSoobdnsés selch. 

HaG@ysasse< a= hal/-yuhss2 35555255 huey esses see ele as | eeeae shears 

Forehead --.... hankh ...-...---.. LnG Ta Ed We pee cOnSn6 bo bol jponean ono sosse5e ho-picks or ho-pick- 
es. 

BAD =reaneoe mation SHUM en peeleaeeeei== SD pecs canes sands| soos docncosnceeses tse’-ma. 

lOh ser wneseene LM Sessa psconaoe Wp R ers cedeonceaccs WG Ress doocde houts’-so. 

INR) Ge5 Bacene hiin’-chul.......--- niin =tal eee ees hun tees cesses she-ma. 

Monthieessise== nau’-heh ..-.---.-. MWA iessaacdonco coc no’-wun ....--.-.| nan. 

Mongue!-)<.cess Faye bins sopecceece MUP OEY eo po Shee oocens| |cossep oor seSSscCcr na-a/-tze, 

Reeth cseseese SUK eeectsieeeciece SUNK eee sceeccmaanace SMS soccosdscocs shats. 

Beard .......-.} nuh’-o-kiish . ...--. Mau-Nh=KUS i eee ee see sein einer na-on-tu. 

Necky aah se WEE SAS eS Ss6ose ng; -Shil selec aeicieme me-kup/ (throat) | ho-aitz. 

ANN noone asec WEE) cade a5c5 cs6c5, INES) sSes60 -Sd586 osacoe lscroonScoseads la-ca. 

Hands ts. os. 22 WMip-patioencesie=e 6 Mp “payee soe see aeons MMO=p UN detest meh. 

Fingers ....... mis-saung’......-.- MIS-SAlL -eoseiececisee == we-sum’ ......--. meh-ho-le. 

humbeesess= PANO He ceo cereal ULE NO) ton Se pao cenSac ||bo come ececce assoc 

Nall Spee esine 1 LQ Soa coonodaecc LW ogo be Saceeo cageca||sooo aces cosac7 a0ee meh-chusche’. 

BOG yee=o--- 0 | SHUL a oseciecces see ple eesSccoede Eadscs HOM jie oes i-sa-win. 

Chest. .<.5<.-- TREE Soeesoomesso tuh’/-num-mut .-...-..-. LONG Goss eoseseee 

Belly cones =e WitGyy Soseesa sonese EAMES Goes 65605] Sosecs csp cesncace 

Female breasts.) hu’-i ...-.....-.. SalI, Wa cpsceen cases cabcco hyu-ee) (= 5--,/---- 

Ly = mom asot Hsohnt).<2.5.,0s25~ = Puht)2<s-2ccceecssese tantesascsesosees ta. 

HOOt) a= sc=eraetas TAP UN es sae Mip=pun. <--21s== =~ nia me-pat .----.--.- peh. 

Moes %ncas-12s.<1s MIRO tis sas eee mihshobeesec see a-eeeee me-hu’-e. .....-.-| peh-ho-le. 


COMPARATIVE VOCABULARIES 


Yu'-ki Family. 


English. 1. Yu’-ki. 2. Huach’-r 6m. 
IBONOiee sae esee EGE AS seer eae KG tare aay meen coeeiecne| seca cece eee eees 
Hearts... UN seem ado Soe eSeOe WU Mirorcstersinn ete serosa | eon ee ioeeiee 
blood ses se. HER) aSosp Soon. casscc De eee eee AS Ano cSAeal loesece ap peamoesoon 
Town; villages:| HOM .\...02. <2) = HO) sescoecHe wens sane 
@hiefisse.s..55- REV AN Deed scat esose: Lb (0) lee Saas. eae oe Sena 
Waltioness< = si-wi'-wup .....--- LO=wilwup\ i ese ase asl leties dels snet see oee 
Friend 2222-.)-- Ritesthee acAs ecgece Uslaht 22.2-5.G ec snneeee e-ta/-si (brother-in- 
law). | 
House ..-.---- INN 5 66505 Hood SSa NY soSohe pooner one ON omcne ease coe 
TG eho sce eel cee 6Seoce tse cusdsnd| cootno Grenmass ho“ 655 cca Ipee -Seoeeeen passioe 
BOW s:ss052 22% Mn-Wat! Sosco6snse5- DoW Nal ems ata=| ee eee = eye cee 
(ATTO We ate ae | dclicacicsaoocsites cee kifeatecs aoe baniaeintetn ee sells eats cee ee nice oe tee 
Axe, hatchet..-| chu’-u-muh .---.. -. lil-al/-chu-mul (stone azre)| las-sa .....-.---- 
Knit nett: lil ma/-pin....--. -. lil kos (stone knife) ..--. lil-kit-ta......... 
(CHMOD e case cscs] | SHAN oS e555 2650] | saosoor Stas secess Heoosn ssneen sooceoemeeao 
WIQGERSHN eocie. cdl loosoonsene9 Soocea es toi-nai'-eh-mi/-pon - ....} me-ko’-la -....... 
ipeveosaceresee wo'-jel-al ......---. woi'ca-mMal-all= 2. -j-==se\|s~- == s)eceee- ea cee 
Tobacco ....--. Twa esssse socose woi’-a-mel ....-.. gage cel|lsecnvosnctacsiarsoeass 
Ave. cetere sAee TER 55 eooso5 Soot WN soacsssneces tscess|[ascepess oases 58s 
Sun ss-5--22-- ail=tit; =e ees lae =e GTIRT VG TEE! open pet cece HeeteciaSe meee oaar 
Moon . .....---| lash-kau’-a ........ lash’-kau-al....-. ..---. las-kau-ia ..... . 
Staness-- a: 220. min-Chip-pa)-sen\-..|) Chip-po/-sel sees. sesecl||ss- een ayo a sspoars 
Day os=- eee in-nuh’-haih -..-... innai-eh\:s-32e245 52 scl |-se8=? acct see es 
Nig htin soe ee LATS — Ghar ng mao ase SWING so56 cosenaemarsSse NOK-Up)so== see 
Morning. .-.---. Ranleteke =e. ese hanheeos-6 eo= So-ce sess sum’-et (sunrise) - 
Evening. ...... Bum tekwen coer Sum-hip reese eases -fa-c|| NOK-tale sncoen eer 
Spring ..---...] pi-lu-an/-tek ....... altel eer eerie al see es eeeeeeee 
Summer. ..-... Pia icalee eee rl Ue ON 5465 Hate coSddl baoseSeosonemaasee 
Autumn....-.. u-sh4-wau’-tek..... Tsh-uh--wWUnPessccse eoalescsaeteeest ees ot 
Wintensssceas Buh wane ee cie setae Boh Ewunl sac sees eeecilice Wemaeice Wem ceemiae 
Wind 2-5. =s=- (PWS) esac soon (INT, oda SSace 3555 s865|lsoscssesnensaacseas 
Thunder ...... TO sosseacoeesqcoce USO boos «dan sridaes| see Gans -ao8 recess 
Lightning -.... pimcheksoeoe.chaen MMh!=welteses oscar ||) samecseeaee Sees 
Rain’ 3:.- 2-3: (HUN As ocemocaarne ha-mo/-chum ......-.-. ROMS as= eee eee s 
SNOW eee ctesee (DU pon AG seseoseeae Pe laast ososcenoos esance| Gemocoeceaee sdsaod 
Wire. o-25-..=21 Wealden aceeeanac Vil ReaM bee eee Spader yo-kum -------ce 
Wrateriess, <5: LSS eae oeer Ulch 2a 22- Sessee sess. Mee eect occ eee 
Teey- Sse 2 aaa HUIS os aaa see MW) Sees socc be Se Seess| ao eceeseose csemor 
Barth, land: =-<|) On) 22... s--c s--25- Meas Gaia chee een Anam ere aes 
Seanscos- 22s: TES Aboot eee tamer RK Olina nets iene aaa eaten aatosssye = 
Rivers -cess mn lenses = eae RiGee ese Rec aorrise hot uk (big water) . 
Aba Osos eeieisne lalbsieaesceectone coe Nal =tebieossseiee aniston Oso stacs ae enoe 


i-shats-tze-ti. 
ho-mo’-ta-let. 
nép. 


kan-i-to-cha-ina. 
kan-is-en-i-a. 
i-sa-nok’-a-tum. 


cho’-ya. 
wiAish-ma. 
lo-ko-ma. 
ki-wa. 


wii. 

ke’-ye. 
tsa-pe. 
lu-che’-lel. 
lu-che. 

mét. 

heen or bin. 


.| 0-cho-ma-hin. 


so’-ka. 

in-to. 

u-chu-e. 
he-pu-ka-u-chi. 
su’-ina. 


o-ma-cho-tsa’-mi. 


shay or she. 


tsa’-ni. 

tsaow or tso. 
me-ya-tul. 
pe-la. 
shon-na-le-le, 


486 


COMPARATIVE VOCABULARIES. 


English. 1. Yu’-ki. 2. Huch’-nom. 3. Yuke. 4. 
| 
Walley 2sse-—-- tol. 
Prairie! <5 <5. 
Hill, mountain. mo’-ta, 
Island..-..-..- me-tas-me-mo’-ta. 
Stone, rock... lel. 
Naltigeeaaeaeeet cha/-ma. 
[rontses-e-1--= 
Forest’ --.. .-.: 
Dree tase nate i-po. 
Wood iemecee an hél. 
Gat sonal yacies hél-pal. 
Bark: 52 280s. tse/-ko-ma. 
Grassice-serises she-e. 
JIG) oases scce SWS (QUAI) S540 5050) |aboc coos asoaostons chi-cho. 
MBIZO) Secsi=inc: 
Squashiesssre se | seecictecteeeeec rece 
Pleshjmeab---4|emilh\eesesccse) e-=- Mill sea ceess sess es mil s2-'4.s-cee¢ k’esh-o. 
Dooreere cone: a-tu-wush-it -...--. huh-wu-sheh’ ....-.---- at-wot-set .....-- hai-yu 
Buttalomesctee:-\4|Pacersce sessile s secs |lscoceee 2 = sccieies scrsce Soe lllemeimiec eciniesereteewre 
Bear jars WW #8 0=Nb ce esp oe ens wush-ka/-neh .....----. at-was’-sa(grizely)| shai-o/-ko. 
WViolifieee em ercers wais’/-mol........-- WiZeM Allies ete cea staceeice [cine stelgeter semtesias we-ma. 
IONE poo sso anes yug-wash’ --....-.. VALE EINE goa asacen||aeonsocsessscocsae 
Deere eee: nul/-leh =~ see) eee DU Hleh see seceeeecee as O-lum eee eee hin-tel-kash’-om. 
Wik siceoe == mi-lon-te’-tun.-..-. mi-lakhete-nehescncees|eas= aaa tso-to-ko. 
Beavetiecst coos|sseSacesces ease eee fik-keh\(20-M0))|~ == sesso =s eo eee me-na/-wi. 
Rabbit, hare.-.| lau'-pus .-.-..--.-. abi E erile}o) (28 5 Se oob || sceee coe eer esocec 
Tortoises; = 2 S54) Fst soeins dele soe soe oa |e ieee ae ae od eer | aoratamintcetce sy taeiarare mi-chi 
LOTSO\s =o aie ele caballojsssesesa==5 mi-lukh/-te-neh .-.----- mil-en-ti/-tum 
INT Sooscogceor CHAD nese sence secee GCOS NON oes oesonsesnd||cococpcosticboocoe tsi-u 
Mosquito ..--.. chdp chal’-lut..--.. chaprehalllug seem (see elem tte ete we tsdt. 
Stakese-. cos: |\Sise conse sseecee seee tone seco ee as laeee|l eaeisinetes setiecebines o-lo-wi'-ka, 
Rattlesnake -~.| lil-n4-win...-.-.-.- JST pL Geb peacsopecd||sodocorhas.sseo sod 
it dgeeeeeereae ehi‘=meh\seae= ames chismeh!=tececee ceemesa st seetet= = eeeeistetee mo-luk. 
DE ood eOOS hubisaseeee acces JW sees moeeeeeec ogee | jangoac noacdeoccooce im-pe-te. 
Feathers ...... KGS 'vaccoeaceerwere [MEER epee soseseu osoon boon ccepboec sedan p’o-ti 
NV Sieemetser Apirssceeoncece ses | IkApihuss)ceoeeee eo eele | esis =e ka-pi 
Gooseeeecs sae ku-saiseocosecsese: akes.- 236d. seco see ene a | a see aereees 
Duck (mallard)) su/-seh ...--..----- pu/-sehyssccanscesee cos SU=l pose eeeeee k’ai-ya. 
Rurkeye-eesce- Gihii= ment) unio ty | huksasssas-eceeeeesees| see e eee 
(French ng). 

ig Cone aemeeee Oprlehteseseeee sees 08 G) \esoopecesees sees toasedeescs soscos a/-pes 
IMEI Sees s0cc Hatin pees ese eee LAME EN Noe ong cone cone||scosees5 Gens sebass wa'-lum 


Yu'-hi Family. 


COMPARATIVE VOCABULARIES. 487 


Yu'-ki Family. 


English. 1, Yu'-ki. 2. Huch’-nom. 3. Yuke. 4, ——. 
Salmon....-.-- huh/-wahiecaencccs dwh/-waihe ass see clellls sects cteteve selec ene mel-k4o. 
SIEPe Sah looo oSeasSsoanooodN bono cnoscadn hobo soca sand besaeoasanceecdacs 
INEWTGY Soese sone) | aPUT Seon sasnsecee yaun he scemeetnacce ae TENE) AB eysa ehceas 
Wihite<.s2 2-5. Chal s-Saiaeiciaecier CHallsas ease ceew ten eens nesses aadosss k’ai-il. 
Blackyee-esess= shi Seco escm ose. Bhekihyosecresstite ese ce a| sete accent eee ---| tso’-we. 
Redinosciateeee EhGSd Geese. edoee5 tulsthesase aay ssee case seo 2s 2 = ea eee tsi-pi. 

Light blue --.-| si-ek’..-............ S1-eKhY oS 22.2032 2252 Jinllease cose convacecae she-ka/-tos. 
Yellow --.-.--: om-sikh. 5525. .--=-- hn -eh=Nahi=sqess seen soll Roo a. crs eae oe she-ka/-tos. 
Light green ...| seh-.-. ns be Me Bein) Ohisea sso 2 Sassen o oe a eerciece ene oes she-ka/-tos. 
Great, large...) hat...-...-....-... NObiesess eee cere NObisss-so 2s coe tsa-la-mo/-ka. 
Small, little -.-.) Gl’-li-sel -..-....... OleBeliS zee. cscs Tn Rel eee eee tsa-la-ko/-ti-na. 
Stroupiegseee- kken-hoh? 2.22. -.5-=- uhechum ese nse sass ser |e aeerien octet ka-ni-tse-ti-ka-li. 
Old sa sceceee Wil @O88 qasoinen/=mces WSS) Bocakedosdrc bookas| Hobe se.ccsamesseena kost-om. 
VOWS Soenoens ANN ae sees Seen sane WW) soeeter ccocosqches| Sono oceneessnseeS- hi-nat-sol. 
Goods-25-5==-- WE p= csoomeonsocess Un coca sheen coos eases UN ero a cotsas ane chion-wior ciii-o-wi. 
Badisseses, eee ka/-chum ........-- ikeal-chum erie -oecriesee ka/-tchem -..-.-. k’a-ni-cho-si. 
Dead. se2ss56 Kolleteesetaa—ateeet kGlleti = 2s-\o25-1-45-28 ko-lis’-ti-ka...--. k’a-ni-cho-o-wi. 
Alivecseencess. Gra sa6ess cose eee Bhai ayl cess sates onness|| Seeleeee eee eens k’a-ni-o-she. 
Cold=2 2-2 < =. ta-mish’-ti.........| shat.......--....-..... tom-is’-ta.-..-.-.| 0-ma-pa/-bzi-ya. 
Warm, hot..... hi/-uh-hoh -. ........ WEAN meccso cacsss sol6| lboosico pacnes oo Sa5 o-ma-cho-pes. 

It sGosteneadee West Sscess scoeces GSC) -Sescs anobaecoos GUAR sosesacoesos i. 
hoOmea=tceces WGI 5 5nob coohooss|) WD SehesecosnccaaAnc MND Geta tte as mi. 
He).-32ssecieses lel scones Gscoasce Kkehtepaaaices seerser eee ST aoa seers seed Hak 

We ssesc5i22e- tsi(()) Socsoto.ceceas E(()  Sossaap ee penooto eossoscseerrasoore i-Sa. 

142) Gabacseenasd MOSS \ecteseeneese == Ti) Nsatoaas cones dseHoe| SSeS ctocpecsSnSpese mni. 

WIN cose Generel |conss2 naccno es 0a8 050] oacOks cane no acHobooacE 64] Eaoese pSaeceSaeoe tsofim-la. 

INO poonedaced ka/-u-nuh .....--..| ka/-u-nuh..........---. kaltec sess cies hép-o. 
(Phatiens- scenes ia -nnheesee ates Soc| atts 5555 55 0ee5 eosd| | Me Ssemoe.cerceodl Sitar 

AM. sos5jeosauls Ihi{leheassaesec oes. he!lehitssecteen-cncee nee ite] aso 5c eae m6l or moul. 
Many, much -...| o-peh’.........---. to-lech!).<s<2-s2,c-525-122 MUN Gece senso le-a/-ki. 

WAR) Soscse cacc MO sos eaeacewe se SILENT oGapooobeaacu ae Wht Ssoese coco eccal ) irri 

IER Ses eo msoce Wich ....---, Sobiocc: WiC hitctemtestetsisieteamister = =| ta steerer ceisonoce 

Nearysasese\eei Oh). = meerienis cases ic¢hea=== seseissienawseren |e eateemeavesasiorce she’-ka. 
Hereleas-ts2-ee ki-nohiees-.-..2---- ka kelrs -a.)osacacese|\cocsene Se oe tees 

SRHGRO = (a= tsen= lain casras)sees 222256 Ka-a-tah®..-..c22-525-- kan. 2sseeceees 

No-dayi..--<--- ka-in’-nuh......... ka-in’-haih .-.-- Mee sisi: pau’-akh ..-.-.-. k’a-la. 
Yesterday ..... sim..... paSHoO.oSce GI seo oabs. capseaocse|looseoo sooseecosacd|) esc 
To-morrow; -2--| Nanhes------.--2=2 aah <5 265%. s<cie ss 2=e= hats -<---222---|| kelwa, 

IMCS orecteniccereate he-u-lahiessas-/-=<2 heh’-th..--............| hi/-wo-h4, wi ....| u or ou. 

No ............| mi-tang’-kKeh ...... hat-tim!ecean sine === 2 VObirccsca2 cae os- ho-ho. 
One...........| pong!-weh....--..- Daawelenaseso oes alocwen eon es pa-wa. 

SOW Offemininestoaes Ofpeleaenae tesco GAVE se naccna Gass boasa4| sb aaancoaSsarecoaa ||) Kacey 


488 


Sixtyeee-ssie-e 
Seventy 
Highty .... 
Ninety 


One hundred ..}. 


One thousand. . 


MRonwalk:seeees: 
‘Tonwork..-s- =. 


Toygiveyeea=-a- 


To ery 


COMPARATIVE VOCABULARIES. 


Yu'-ki Family. 


o’-ma-hat..---..-.- 
hu-i-koh’ 
me-ka-sil- keh’ ...-- 


m’pa-ta-ta-wah’.... 
hu-cham-o-pi-sul’ -. 


hu-cham-o-hom-at- 
sul’. 


(hiin’chim-o-meh- 
ma-hat/-sul.) 


2. Huch’-nom. 


o-pi-dtin’ 


ken-uh-sol-mi-niin’. .-.- 


hel-pi-sub-pu-tul’ 


hel-pis oh’ 


he] =pis-l- pul le eas eae |e eee eee eee 
hel-pis-o-o'-po-tekk- 55-2. 222.-2e-<- cecaseee 
[NEEM ES) G06 S65 conte Go| |anocna ose see asec 
HERES AAU comme cllaaecoessogessa bons 
O=pal=yahye cern: mrs |p eee eee esas 
Mis-U-MOol-Mal-yuht — sos ea see ee ease 
mol-mal-yul’ ....-..-.. 
Inis-U-kas-A-pol=yuwh ty oe seem ceieoe eee ee 
kag-a-pal-yuh’ 


mus-u-pu-al’.....-.....]. 


Bees spec eee ee PULOL eee ens = secor bee eer re eee eee 
Dae cele Decors sncasice. 0-pal-0-0/-pehi(?) -e- a= sellnoee seeeiaeeoereeee 
hong-wai’-kil ..---. hong-wi-kil..-.-..-.--- mai-ka .......... 
MicGhwecenseeeeaaae MinCke eos aoea= hese || -eeeec cet ast ae 
on-hukitese-2 55-265 GO 1a ote sale aloe eee fudlsaeeeeeseee 
wok/-teh .2.2.=--<: WOK Okeemmierarciene cients Wa-kKin <oocicen ee 
INV SS eSs66 sRiesac hum-shel/-luh...-.. ---. seorsoupapagseeo5 
in/-nuk-eh. -.-.-.-. in-num/-muk ...--.---., e-lum’-i-ka ...-.. 
kai’/-i-meh ..... .--- kai=temil asses = sees kai’-me-le .....-- 
Mau <Ok-neee. ener nuh/swah’.-- =o. <2 .scl|psonen eee eciseemes 
koinh ... an Mail oes coesekepe cist Sellen Sees sieves Stereos 
le’-ak-ki.........-.| ung-lat/-teh-........... muk’-ta ..-...--. 
shul-ka) << 22 sss..26--|) Shu/shu-kas-.20ss ce oe shnl-ga)e-- ene -se 
VS hat erect siats INGLES, Cocco scococua| ssecrsss508* cose 
ko-at/-tah -....-2.. ko-at/-tah! 22 - ses 21) sci-10 kof<tajsi cee. sees 
Aaah sec ctecee LQ ECE He pnapeasicaan KKo/=mopeeecectse ce 
ko'-o-tah =< <2-. 0 -- kokhi 225 sescsscececest|eoscezsnceestagecs 
wol-tehis:.- 2.22.25] we-tun 5... 5260 eaceee Witikaisace= <i<sss 
mon-nehleaee-—)- ee mon/-ni-taht. <scesec-oc|-asccs cess cciencmee 
kun-shaisk’..-..... kuh/-hun-ak 32. --<..2-0||soose cmacce sosces 
cha/-nah- sss). <<. chaf-nah.- <aicccse-s5<00. |Saoscasalas> scsiees 
mu'-shi-kah, ...5....|) mu/-shel® -<.., jo5.- sesso ||snicie selene oaeeees 
kin-i/-a-hah ....--. Kein ovens «5. jasemente oa lasses rca aerecelaee 


pa-te-na/-ock, 
ho-pen-te-na/ock. 
ho-pen-han. 
pa-wa-lak’. 


ma-ha-ish. 


ma-ha-ish-pa-wa. 
ma-ha-ho-hen. 
ho-pi-hol. 
po-ka-hol. 


ma-ha-ish-sol. 


in-pa-es-i. 
ma-o-ke-si. 
ko-a/eye. 
lol-ti. 

mW tai-ti. 
hin-to/-la. 
o-kal-k’ti-si. 
ma-pel’-a. 


on-t’Ak. 
tso-6k. 
me-lep’-u-ma, 
ho-cho-pol. 
te-cho-ik. 


COMPARATIVE VOCABULARIES. 


Yu'-ki Family. 


489 


The Yuke Vocabulary of Lieutenant Ross was published in the His- 
torical Magazine of New York, April, 1863, and the following words con- 
tained therein, and not found in Gibbs’s copy, have been added: 


English. Yuke. 
(CN pees S58 SoSacooqeSs étil inka, 
JON OWON) sencssooscns- Ss0es6 hial-it. 
(Qint Cash ansesoceso canes +050 nottimun, 
BMT aes aSeccmo cine Dooe AEA mektip. 
ATMS a eee sect sai pee Puan 
ADdOmMe neem acisoe serie erin sintch. 
Beltyeen se paeaenesoshoooce tsna. 
Caligotler (isa esq enleaaa al mi’-il 
LEGA! a omes coooSE HCeSoNOseSae mol. 
WAP isacese.gecesooceonensos pai. 
INSEE beeccemsascp posecs.aee- 6ssa 
Friend, brother-in-law -.-.--.| itasi. 
Sunnseseceasece sstese acces summet. 
ICC a sccacc Gag sens S50 Ocor 6wun. 
(Gil hor rce ceinceccepsoccc Hees kochala, 
IDCs ae Spb sodas go dese bebe élum. 
SHG Coscce costo nsenpcecte wo’-um 
Manzanita-tree ........-.-..- kusik 
A CONUSer meses ce nae caicaes kaims 
IRs iN eSccon Boom pesonoot witisok 
Werysf00ds- see seeaeioaaacs tot koi 
Sick#asesseese os seater hi liyu 


English. 


Day after to-morrow -----.--- 
ROI Geet at sla 


(GOW ONG) Seoccssesecs caescuse 
(Gora chees ee secee Ener, 
Where are you going?...-.... 
Where did you come from?... 


Go tell your boy to come here! . 


Witonvorles- =e eee eee 


Have you any acorns?....-.--. 
Whaviemoneree see ees === 


Yuke. 


up a han. 

ti tum. 

shuga. 

etin k6ta. 

kéta. 

tiike. 

tawita. 

kOt kaimile. 

ameléte, 

hama. 

halta. 

kau kéta. 

lis kéta! 

im kéta? 

im ké6mo? 

uté! 

etin tchaina! 

kota kaimili mit 
epsok komo kau! 

wit, witka. 

mit hdlta kains? 

étin halta yot. 


<a 


a 
“ . on waiine a 


bebe eal 
- oie = yh a se 
Ph, mC 


e. 
ae a 


-_ = , a ht 


POMO FAMILY. 


1.—Pomo. 


Obtained by Mr. Stephen Powers, at the Round Valley Reservation, Cali- 
fornia, December, 1875, from José, the ‘‘marshal” of the reservation. 
The Smithsonian alphabet is used, as is the case with all Mr. Powers’s 


vocabularies. 
2. —Cal-li-no-me'-ro. 


Collected by Mr. Stephen Powers, ‘‘at Healdsburg, California, in 1872, and 
December, 1875, from Ventura, Andres, and Pinito, all of whom were 
well versed in Spanish, and the latter in English also.” 


3. Yo-kat'-a. 


Obtained by Mr. Stephen Powers, at Ukiah City, California, December, 1875, 
from two Indians of the tribe. 


4.—-Ba-tem-da-kait. 


Obtained by Mr. George Gibbs, from the heads of Eel River, California. It 
has been printed in Schooleraft, Part ITI, p. 434, and on page 421 of that 
volume Mr. Gibbs says it is ‘not the name of a band, but of a valley, 
occupied by several of them, whose names we could not learn. These 
three [Ba-tem-da-kaii, Chau-i-shek, and Yu-kai] were all obtained 
through the medium of our Clear Lake Indian, who translated to the 
respective parties what he received in Spanish. As much care as 
practicable was given to putting them down correctly; but their only 
value is probably in showing the extent of the language of the lake.” 
Mr. Gibbs afterward transliterated it, using the Smithsonian alphabet, 


in No. 865, Smithsonian Collections, from which it has been taken. 
491 


492 COMPARATIVE VOCABULARIES. 
5.—Chau-i-shek. 


Obtained by Mr. George Gibbs, in Betumki Valley, Middle Fork of Eel 
River, California, and is No. 316 Smithsonian Collections. It was pub- 
lished in Schooleraft, Part ITI, p. 434, and afterward transliterated into 
the Smithsonian alphabet by Mr. Gibbs in No. 363, which is here given. 


6.—Yu-kai. 


Obtained by Mr. George Gibbs near the head of Russian River, California. 
It is No. 822 of the Smithsonian Collections, and has been published 
in Schoolcraft, Part III, p. 428. It was afterward transliterated by Mr. 
Gibbs into the Smithsonian alphabet in No. 366. 


7.—Ku-la-na-po. 


Obtained by Mr. George Gibbs, who says it is the language of Clear Lake, 
California. It is No. 823, Smithsonian Collections, and was published 
in Schooleraft, Part III, p. 428. On page 421 of that volume, Mr. 
Gibbs says it is ‘the name of one of the Clear Lake bands. The 
language is spoken by all the tribes occupying the large valley. This 
vocabulary was received from an Indian who accompanied the expedi- 
tion as a servant of Dr. J. 8. Griffin, United States Army, and who 
acted as an interpreter with his people. It was carefully taken down, 
and under more favorable circumstances than any of the others. An 
attempt was made in this case, as well as in that of the Tcho-ko-yem, 
to obtain the conjugation of a verb, but without any intelligible result. 
The affinity of the tribes on the upper waters of Russian and Eel 
Rivers to the lake Indians will be noticed, and it seems probable that 
this valley was the former seat, whence the others have emigrated.” 


8.—LH hana. 


Obtained by Mr. J. R. Bartlett, at San Diego, Calfornia, from a servant 
of an officer. He said his people lived on the Sacramento River. It 
was transliterated by Mr. George Gibbs into the Smithsonian alphabet 
in No. 558, Smithsonian Collections. 


COMPARATIVE VOCABULARIES. 493 


9.—Venaambakaiia. 


Obtained by Governor J. Furujelm from Indians who, “twenty or thirty 
years ago, inhabited the country round about the Russian settlement, 
Ross, in California.” It is No. 334 and No. 364, Smithsonian Collec- 
tions, and has not been changed in spelling. 


10.—Ka’' -bi-na-pek. 


Obtained by Mr. Stephen Powers, near Kelseyville, California, in 1872, 
from two women of the tribe. 


11.—Chwachamaju. 


This vocabulary, No. 414, Smithsonian Collections, was made by Kosiro- 
milov, and by Prof. F. L. O. Roehrig, transcribed from vol. I of K. E. 
von Baer and Gr. von Helmersen’s Beitrdge zur Kenntniss des russi- 
schen Reiches, St. Petersburg, 1839, 8 vo. 


Following this vocabulary will be found some notes by Professor 
Roehrig. 


494 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


English. 1. Pomo. 


Man. cmc ceiisiecneterscisetatscoel | a D&M eri ao ie eiisecincweanlesersfetesis 


WiOManY-pecccensseecieese sein WMal-taee ose ssecincseseeeeee es 
IBO Vion soo acteceseees ec eeresee ka-wi!-8-bDOWscs-csae cco necincs-- 
(GMA pe osdo néciedo scastancss6s ké-wi-a-ma-ta .-....--...22..-- 
IGN oes Ro pecs mononedD Gone Kkalewi- sassssien--cseece seeeiecer 
Miysfatherisnsmiaware eee ees ee Q-M1- Chas eswiceriacwe esi weeeeien 
MiyzMOouhen. «ose eee ae eeee am=tehta= ss stas-ose eeceseeere 
Myahusband)se = seccia:o= a= aR ee eeopecetsocetocosuE. 
Myawi Lomiessseaiieeianatsseeantee KI-M 8b eae cetae salem eieeecerta= 
My:e0nt. voosetccoeease sence ipka/-Wehtesceceaesieen ee mene 
My daughter ===. <.5-<2 ---- ke-k4-wi-ma’-ta....... slSecrce 
My elder brother. .......----. BYES 5 oom eoos sone oncb as saccse 
My younger brother. -...-.....| a-kih-ha/-wa-ka...............- 
My elder sister. .-...-- = a =e4\Vamermedseh cee osastee see 
My younger sister.........-.. RWTEL EY Soc 5 os56 GUS R aces Soe Ss 
Amvindiantesceseiee aac cceee Chayeees see Omooue SaSO caneaeoe 
PEO ponent ecissecsencieccicicerae du-mia-kehies f25 2% soa Serccelate 
ead eee aice tes soeeias ese notes SRin-na fe yaseresieseccceece ses 

WGIL, s2ccceeeesaenscjsecntses ODNee se eee ene- oases sees 

WACO ce ascseisseesten\ece sree Taha at stig ee cz one Seven geeee 
orehead!s.~ sccteeciscte sce nct= Uh OBNN eacedo cpogbe sono SeGoses 
WAL +, dae. s os yeae eee eelaiceice eae Bhu-mah!i! 2. cp ae eectene eeceeetiee 
IB ok cSouniedeea Geos eacn GaSe MGT son cong coonese0 abe esabe—o6 
INOSG ee acleres o-oo ene sire lahbeosceneescssacoeecdes Saeco ce 
Mouth; 223s scons se tcene nce MOOD ee eet ae eats encore 
Monouesseeeet aseeeteeseina se Halb=paht esos. cone wccateser cost 
HIGGS pee se poo peas caso sES8es| 03 proces Shoe coocon sdasceeceacs 
Beard. cece toe neeie aie hai-6M aon ence se oneaa seers 
Net < senea-ciee ees esseeeee Mira eck cisteoe swese eee sete 
ATI, see etese nie eeeicieotee ise Ko-miih! =o... fete coos eeprom ens 
Handyiccceasiecns seeeierese- ss tal=na <.sc2 Wee sess ecco sesaeniee 
MIN GOrsioc esses se SSeS Eo) PREC IT, A pao nase Sasson oe 
RhnmMb..s-<ssess.e+ sc == 5e ta-na-ba/-suh ......-.....----.-- 
Nails ac -.as:22cennccenseemeeee ta-nachich! gat cconcjecemccsstecse 
BODY coaceee cs scedes cece ace shu-bah!s sos. coseeeeee ese ce 
@hestyan cic = sainee ies Soe eiec es Syl Cll ya man aes meceiese ceenee eres 
Bellyisenecscnsccce os eccees Ka-sheh!. 222+: seaseces meetrosiee 
Female breasts .-.--.-.-.-.--- COM. 2.cscscorcuc cee seesla asec ae 
Teg. cams cenietsssessoece ste shoskkuh! 205.255 cheeses sce 
BOG <5 tin asien ae seeea ooeiee Acari ay aches Act ok eect actoceise 
MOC aecsicce sore sniscdeeeee ika-ma/“hich?= soseicscces eee ccien 
IBONGs <= ae% wa tareccetce Seaees Vaba-so.ts sce cus acmrec en eee 


2. Gal-li-no-me’-ro. 


@-ta-Dun!-yalews 225-2 = ciate oes 


base tere seen cntne appear tn 


au-ka/<chenw-sse.. serene os 
an-kut/-kony.a.sicoceee beeseoe 


au-Ka/emi- gen cee eeeetehee ae 
au-ki-na-tu’-duh ........----.-- 
an-ka/-di-gen Saeeiecewiel Sees seek 
au-ki-na-tu‘-duh 


MO-polsyohew se secs cee eeeeeeee 
shin/-na 
hi/-eh 


hi’-lem-mu 


a-hal-teisd ais. 2. meee teem e ee 


hepltiv.ue ace een eee ce eee 


COMPARATIVE VOCABULARIES. 495 


Pomo Family. 


3. Yo-kai’-a. 4. Ba-tem-da-kaii. 5. Chau-i-shek. 6. Yu-kai. 
INDICAT AS Aceacboonéegoeds LPS paseccocons oscasses Palla\s cscs eee aes: 1 
DI ATES bs COO COOL OOE GOSS] Heieges DOE COU DD EEE SOE Ob THEA Ege Soda ocosacw Sede Id =basesteete eee @ 
Aki bhejssaesceeteiselc cose ee s|tacceseecsien este ieneieen Kae Walser tiie otase tec see ell Nocies oremrcistasasitem eines 3 
Mae packKU bee ease eee 3] PEAS AEE TE > Sopeod||baacos oeSel.cses.cc Aoag|| 
ask! = sto sascec onic ac] coe stanw car eceasersasicns kan wietuses-sclen sc)ocie-e ne cneese coe oases eD 
meh-meddi -2--------<c-¢ =I C-On\saealnie cle se cisie ee am=6!.s065.:sesseceser 6 
Ler yet RGN) op eeaepecsoa ba houssbeEcooe anacloeaaos Bele we eoece seer es ce|) MM-belscecee ce seee se 7 
LSE EAN 5 cs onseans5oc 6 | cooeboosbos Spacwes coon Ma-ta-yWhesoa co. ie ons co] Somers aeseeseeeseemeeee 8 
HRGEG ARIF wsepdecesseccs|lsouane coooee roaSod Goce Ma-da- bane asec eas ceena| (vase sciaceezenseeeloeoe 9 
JRSEESIN 5 oninsoe oooscepas5|[easeas Sosecs dacs coseas ke'-ga-wi'h .......-.--. keg-a-wikh .......... 10 
Les RWIS RUN B Gea ceac os lascaca seOHOCHeSnaeouE LAIN sBdcccqcasGosessse keg-a-wikh ......---. 11 
Ip np oll S 828 oes eesorc||beeepeeces Bane oneecdod ha=kit(Grothem eos e-\| terieeisse oe sepes ete ee) | ake 
(ETE ETS tan Seecsad:| buds anoaea Rasa escop=ag| sseriac daodos coceco EsuSo. beoocokonoenacosmescacd 13 
dekieKelter;-asesue cose eal eae aia eee wemetarate A-MIEBNON ses .ceee ose eee bate cess aoe tenes eeeetes 14 
tan-u=lanel ku bee eestor | eeeieeer sae es Bageee| ladoa aco Babes eoC caaoco| bose Soah aa ascsen coosce 15 
Chaahvere ae saya ras rere | Reece ces eta esl coce yas | ON eis eevee syaetreteis ote started amine eetnene menue ict 16 
Renmin NOW geet sein nis ee | ete se oer iaie sae miciavona)|| eae arene ele seteceicsi cortel| i cinnne wetcesiesiac tatoo 17 
GUI ir peaaSeeeoebeEceocs shen-aij-sesseons se see SNA noes ee ece ees LS 
QR sresceeemmeieeaeicsosies Oe seiee = eiewwete sek sinceeel|e acenepeatiee ieee eecnee. 19 
Wl alsee nica eeiee ase aee et Csnsissmatasmaseccsens hnl-MO)- cesses osa-to-2se>| tee =cecai=sioseeineceeti-< |e) 
MRO oa. ea ae gee wal eee stewie ws meacieese ews DONefscoemeaceines-aissios| hoses aeceaceawecee ese 21 
BHMAN oe ne ae a= Sacies||(Seee teccer Saeeacesea cs phizmaiss 22 cp 2ee0 222: BhmMae= 222 senses a 22 
MELON reps t ae aia) ai atone Wi=ka-helia 82 sey sce creicia | Wialincre tenes creeeoae 23 
Wa ei sete Sy mecteyacce Sse Vaan ecg teciese testeee sea Clase cumeres seston | see! 
BARE ose necen nels taemes arse lavocs ae shins ene hajen-cee eee 25 
hau-bah’. 5-52ssasa- se ayes cee ew aesine* a eae hau-bale---=-\-= osaeee 26 
OhGss Sac 8e2 ta. SEee sees Ost aae se tee macieinice ai goed ossadececd cscs 27 
hu-yah’ Sootcs Saco IO BSc Soon Goce Weed oaneeeneeHeacemece 28 
WatCAING ncea eso esca mcs Mite eradiag peGeepeacd Gene ee AaSUCanecmaSmass 29 
BE ena tea ceo oS SE OSUGEE iabcicio DEEN Some RoeECIss Ikosm whee soe a sees oil Soe aoe ectosiwrertace 30 
UE ein eo amCeSsScone GAN aaah esses ose UE eScanadosdaesan| (lol 
ta-na-tsu’-hai ......-..... ta-na-biisessetsnesaee=s ta-nakh au-hai-.-.---. 32 
Hae wis Cli Weve ecnsaweiae |p aeemiseis oe cre acite cae k sisevs bons Seis oe even sine | teremee eA erale as wietecinene 33 
Gch! shencet wea ese: Bel Ss eee ont eaeie Sask cout DLLGhaee Sores ee cease | poes ceases cemeicees.eeets 34 
Shine Dales Soe ae eeals-cs seedless Seioeeee soeetamacs Bhusbae saeco ese eoee | toes sere eeeasse cease eee 35 
Osh eect cetacean | Seer ren oe eae ce mieisen|lnacincctecce/ ae same siowier ootl| cos cotae kobe eeeeeicn ce 36 
OSC A Un ye eens fers | ena siyay aren orc yaqniatenn [ein atte ee cioaeeiswaeae eres cece rac cises sinsisasyentle 37 
RAO Nee ae epee eee aa lene pem Ans spas socks oes| Scan caceimer ooben satis ebee|sonaceae deed socermaece's 38 
Shupku hit oayocercese = eres | Bee eaciciciosawce senses IPE a daccan cabens poos||boccdo Goon baebenEeSeo 39 
cha-mah(tneme 2 -\-s2se se Wekaemay aoo searins sone Ka-ma! 2c fo st ceeeieceee sha-gukh ....-....... 40 
Ka-Map-sShuUwesasesieeaaeolicase es cet. ene sce eoccek Ikasma-tSU qsece5 == sa-\loseeesccee cian =o sereerele 41 
MSV Nes a teen clea eyae ae Joos ceeseess Bee Vacs Soret cae ee alitem cme ehcbesetesosee 42 


496 COMPARATIVE VOCABULARIES 


Pomo Family. 


English. 1. Pomo. 2. Gal-li-no-me’-ro. Se, 
21M 18 etd teens ocen oa ncoa toe dao UI Seone oe coeneo os BR CHO g boss teu/-kum)soseo----= webseesereee 
AA’ MBlOOd sa oanie ao ateee ete ieeee bal!-laihs is. os wesc nacseec-clesee a aCHe bi pic ccttaotwie ces ose es eee 
45 | Mownywallagayseseceelesse eee po-po’-dah.................--..| n0-po-ya/-leh 
AG: || (Chiefss-s Ssc- a <sscas sec os eee Cha-ka-le! <<. sscsscseSe-0 es22|| @bOp-tiicceecesocees cesses cose 
AG) WaTtiOleee= sete sae eee ere chu=mia!-cha-\-..os-<sceaseeemes ib-i-dah’< .2-s-nece-cmeecostieees 
48°), Priend’ -se2es---= Saceseteesee Wi-na-Wa)--<ssesccscce- cade sacs al-kan. -..--.25- wis Bctiny secteresee 
AON HOUsG: eniso wees eeeae mentees Chaheeeeecree sets Satetiamrec sere Dtalsaseceyerenisaeeees sfstooelaeee 
50 | Kettle ........ = Suecsteelesse OLE Hee SSeescaciaatete Jaa cncomenr ka-bel/-lo 
SL BOW. sesnce coesse cesar en cess Shi-hi-math(j.2--. somes eee shi-meh 
52) | Arrow sie scs see ese ese cee tSthieeesocce cate eee eee tsu’/-th 
5oi|| Axe shatcheticse-seacoe ce eee haechaie sos ysiscct asses eeeeeeee ha-bi-kal’-leh 
54 |UKmife sch ss aacaslenss ecececee cu-chil’/-lo ......--.....--.--.--| to-kai-al/-leh 
SDMINC aNl0es a= casice cee teat cct sect Cee e eo ee eee eeee frsccecisscs Secs ju’-seh 
505) MOCCASIN teme=atas eee cee nee Sa-daih’..-.<</ sos. ss ccs eeetecos ka-ma-le/-a-leh 
Di4 | PipO connec sesso sees Saiamee sa-hal-kab-bell. 2-5. e2'ee toes to’-po 
58 | Toba0e0s<«<cescscseveccc-e| SAK-Kanls- 2552-4 shoe on secre ee GN 
HORA Gky.csessceaece Tescee Sees eos| Kaley Soctewersc emcee es eet eee Kal/att chs raccare ee eicee cece 
60)|#Sun.: scsed -ctecccscecs snes es Calis sacccctsstecs see eceeeeee ia!-dah 22222s:citessce.-e eee 
Gls lisMoon's ca cceercaac aoe eeceeeoe da=Wwi-dah sos. oes eee esaeeee alfJai-shah x5 os ascice sence eeee 
6o iinet tne ota eel tO=tol. <. jos ces ssuniosemnces eens Kka‘=mun).:-<s2s1s2sscecnescnoac 
G37 Dan eaetsacaciocotcss ceetecee ma*chih\..+---<-2 poanoncencase Ma Sjihlc eect ioces eee ee oe 
GS UNipht/scssccacjeneass ececeae GQu=weh i. cocoa caeejecseeeee u=wehiisc-2ccscesccoseseee eaee 
Gone Morningyesssacestee sa ceeeee GS A Ce eaneseceesosboceoo Ka: duns. -2 cee seo sc easneere 
OG i eEiventng a. = Ps. tee ee eee ujwi-G ah! eee omens oseoeeeee du-el-lil-to 722s ..)scenacenesee 
GYMS! YSos26 nese sacks ees ma-hul-dah<--2.se-e see scseoen a-shi/-chie seca. sac coe eae 
OS ISoMmMereeeessense eee ec oeee met-am-nal’-muh ...-..--...... mal-laemoby- css saree oe etice eee 
69: Antamina): scoscsses mee aie le cies iso ette cee = aibud ts late meme racial eee rete ee rc 
TAU) POUL eemecronccomeeneoce sees Golds coterie boSasocoaonS casdnGas|inaSacsn Seca contsaneseocccnaceds 
WL) Wind isce ce et oesicaccteeouceee RAL Seem ot a CORSOO Basene Code cha MEINE Monon Sancedesede ahas ood 
we Rbhund er eotecs sores secon ee ma-kil!-la.- 0. -'<-1-<e2eoie == ieee ma-Kel ola meeeenrem eee eee 
73 Lightning ROGERS HOES OOO CSS IREYE S conosco Bebo Sonn osoacecd cote WEG so5aq5 Sogsenccscs sasonde- 
GA Rain set cine ecseieaeeeete Disteioee Shem smal <p scksestsacssseneane Dalztal- sees coscese scene soos ee 
TOW STTONE 0 co ogoson cents Seenoocc NALLY Gasca Conse Goose todo Osa Rh ncasaacssosas oStocodascss 
WO) |dWine toseaa.t soscec acetone 110) NSBR BS SCRCOS Se CE OEBE bee aace OCHO Reon ee wees an econ eeeeee 
(GN) WAtOL: wonisve os bnciceccrsceckeees LG) Nera GoGO dd ses9 Becnce o> Bree) | GHElEN as Sea somooroacess casendes 
48: | MeGre css tecasssscccestecesees @m-Mahtesacmoe seeee es eweeteeee ichu to c2e eee ese SonnSnea calc 
ZO) phanthelandee. cesses eas isece MAN: Jas esc ocho peeves eee eee Bi-MAia decease wa nnes ce yeecetoaies 
BOD’ Seaiss-ceeccscciseme vice ctsee Ug hO U2) UR BRR eA ORE Sam OSoAbeeo|| jiesephelert dys ee o ee ee OS 
81 | River -.. 35 Eee a coil (bided ail = 222.5. cde cee aoe eee ol D1 ak Ska eee = eee 
82.) Lake: 5. s<< soes-c tances weet Irartu hs sae: Sonam snieuteiae kartanl ccs. cases neenaece ele mae 


COMPARATIVE VOCABULARIES. 


497 


Pomo Family. 
3. Yo-kai’-a. 4, Ba-tem-da-kaii. 5. Chau-i-shek, 6. Yu-kai. 
Nae eee eins a oe ets | eoanaacios sjscciaeetaee Kame eeu, Soca crecind|(Seos se cencoaeceeeeeee 43 
MB eee ee osae Raaciee | [Saconyosos coeest cesar ba-laikih <5 ss\-=seise- baelailees sneer “ 44 
Giesily sncceecesese ooo ne| lpScbcasy ose coca SScel| INO SSoncoqtSasb ose ESsoee (iY) qasceolossaee cacae 45 
Gps 4 cestpces ce skdl eGossbcceeee eRe assed Meha=karle! oss toc ssiecsn|sencusaseeseceeeeseen. 46 
Chachaicalt-- sess occas (casa. Ne ec S ce ieee a eee waste wees | Ace aa sien ee mae a 47 
Ginn TiN 663s en eeadS5||5 bbocd sopess seeseoeese VERT OS Socison nem500 D664 |Seapebececcerosssocass 48 
Chalipenee see taco ten Case coeseccecisccons CNith ease eee ce aoe aael| ham eetee as eee eet 49 
nS ES AL Aaa. cose on|Sesec conScoboesosocoe|| LIP Wey ie koe Sees Real Eee on eer ocesomcosssos 50 
HE LESH Ti ca ce co Secod | Ses eco secu poEeroEd ene USMssise SSa6558 Goes 2595||cosp ceca associa 6aseec 51 
ignites se qea se season seas Perciwloe cesta ssos eee ae: CChOKe aes cece nee cee lseecweee soecics ac seen 52 
HET IG) Nora ceeetsnedse Sel Kodo ct cbisc SeEOSe SEED Es | SSBSES espe se cess Seiler cere ey ei mas Ser 53 
ken -ohitl=lO\es aca) soe oars UGrIIGAUD cot ocs toccen||ssee sasaSose sce sussscor ka-li-mati--sscsaaceee 54 
gaainga es ede semeee deco ce Ra|secese case cost poss cece SHUSNS seen een ersce sealnce nee mere oe sine acer Se alnDD 
IGATAN MN cstes cogse Cbs cada Soecenseccceceseas ka=-ma-la-pa-leks5)../.5.25||ss-ccessccve sa neecesce UDO 
Rakibach be pelea eaten | aeaatamei eects cicice cer CRIB RIP ANY) A ca cincce con lasntaoadacds case cessor 57 
Ral Rahs eee rece steer erat eteeye t-te sisicinioe sence ella FS EORM ES SAE SE SS ea De eel loser rman ssosce.coseoc, 58 
Reagclilipee stcics sciacseetel | some ce aren oe eicrcieneeie Kasih 2222s asec. Ka-likh).-s2cce<ccs-e- 59 
dalivrsae seem ce vaacaccee UE? Co Sees aeacae peace MaeChi-Gal esse s-/sca eee Gave tac ceeseactea= sa | 160 
dicwe-dahy...- 7 S2-oiecloe de-we'-da -...-.. ...- Wune-d dese seiset aaeiasae ale taa cere eer Ok 
KA-ae TROD). oo scetesoseetee| eas scctocwcce seem tosses EON eeentc eee hO= Giese se ea Oe 
Ma-Ghn =Well sere. c aeces Roce ce owences occccese cha-ma-cbikh] (da-bo- | be-me-chikhl ....-..-.| 63 
cha, light). 
(Wren 2a) = peceeoeceonooces Kaaceb cadoes booed ease ber-du-el (chu-du-e-te, | be-du-e......-...-.--| 64 
darkness). 
Kka-ohtjso22<sss Sreentocs||scogse cosonecesacso6se MERI MN Soa a aa ecmcog |pSeesanceaoe cos Seeecse 65 
GIS TEG A cmine pésecabore loasOed GECoRE SOs BASe Se dazb0-Gi-ngecacencicose |Peetveceersas sericecs cre. 66 
Le Wan Abe sa core ane eee enraaceis eae sce LRPTICEIS 11G)6 eademoad S006 laseasacodcoSosue Wee: 67 
HOM -tOl eenee sere say eee | poe aaee saaels saat aoe Mi ba-Ni-Nal- Mow -oaeese shee voce sence aee meee 68 
bodied CSSSSE peDScH Bebo dsl Redes paca nesaceesiéces JER Abi seosss GooneEa| pooeeobedasene cseeose|| (He) 
SSE SOR SSUIROSECr CHE SSO Bo SC RUCTIGo Coe OeCERECSEe KkO=tsat-t8a-Olooeses so | tae nicncciees fesemecacealwO 
Vale sec ctexasemte weloneeos| (sea atese sisasclesesjeenace|) Va Valliyanennecceacec SRE RSPR OSS Case eoneeal ell! 
MaeKel layne sie osecew as seem ceccccapesescss Ma KGa Aocem selec sans |P hackomnawe sce cee eee 72 
(SEI poco acto eo See eel ae O case co ecm CDSe So COMIN GH Ey SOS AN Ny sees oa Se a Aa ae Se 73 
Cheb swoon cscs coenleso nas esan cans salseascesaccos bu-she/-ma <--_/-- ==... be-she’-ma-...--...... 74 
Vi Neeesese sane coricctics|locaecs ataesncbes csaace WENT caso eeneaoosacse VINE secrete seer a 75 
Hobie Ssese Steen ceca MO Ween sarees ere e a | PHNOM toa syocenee ccceee 10) 1) 2a eee 76 
Kahyosccs, ensedoceeenas LGD AeSHeSSecpEEEeceae Kal is casccsasccce tccsee Dakhee Scstyos asta: See 77 
GM MBlbesa eee ae ease |saaanenccas se-faee es. |e-Ma-Na MM <jcaccoarsedeccemesccs ccecenecoscs 78 
mah soe. wecocedeccmeese WBeanaescacesct-s ses MBincasaScccseseeenoces MS sess neces ccs 79 
DOK AN ere ome coe eee Pace neon ares ceceale: KAM dele lees cee ee on tacatsceeercicone scones 80 
DG -Cah ose a aeeeee nee mec eae ee seae=ciso| DO-CAN)csoecscesnc.-=2.!| DOB soe Beene ee) [tsi 
ENS a8 Sens eee bes GEN OdcICs SESS SSE DEBE ISS SDE | SCE SE eee cere Ese cr ( a ae a 82 
9 


498 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


86 


87 


English. 1. Pomo. 

Walley. Seeccercocence nine. ka-koh’ ..... antares aHacpadeoomS 
Hill, mountain=2--.-------- Galnohteesers =e eeersceeeemeia 
Wand): secoceecesce ace eens IECIhes Goeececscc coca taccod oS 
Stone, tockssesseces eoeeiener dA YS WARS ene sioeeecosercderccr 
SaltesiSecncsstiese-eseset ee BEC) NS 55 Coneno cao ouSsdooedoS. 
HR Se qeccnaaae coco csonenes INTE) Goeiome copesacodoccrosone 
1 easecn co mmenIo CO SIos kal-li-ba-teh’ 5.2-=. 5=--essnee <= 
Mree-nsceaeosy- sees see eee allele Sat oe wna seeare ee seek 
WiOOGk= sas craced eae Secrest Na Nes = tances ossicles sie oe 
LUG Roem Bo eAneapGoooOd a kal-i-sha-pah! = 2--10--- «-s==- == 
Bare. cmp 22 eee osayoeia= === SOOT EI Seee caecso cose ooeedb se 
GLASS eaecese ee ereaaien sehr oe tSa-Katles Soc ee ees ealea aloes 
PDC ss sss ssccisnieis cease kalwah! csccer. omen oe cteee etre 
WET UA ac ee BOCES OLDS BEODOS MEWS nonson nobesasdogde 6S sacc02 
SIU Mo oates Gacenerosaoues | pacece osedocnconSSasscoedsesoceds 
lesh meaibacce taereeee i ES G18) oacoe Sapmosacon cooCHacS 
IDO} eeoane pencaccetoUSREes- DETER ccacins saeecconomobon desc 
JRO aiesceoe onoosocoocad| sssano. oor podaosele dopobe opeedes 
13130) Oem oeeaa ness cacooDoe [SEW epee mesecmcoon cocodac: 
Wolfv. 2 ccs.os Seite scree ses GSISDVIL SW aesetensa creer etc oe 
lO) eeeisaa Bo: SSsadcseaorse an hs* copweacteiee sje -sercie ice rice 
Weer ee Sec seae eee Seer Ibesheh’ sce ceshe eatae ci apesteses 
ky Seen tee sere nasser Ka-Si-Zie sjssatsc cic sciees ewes seve 
ISG Oe coer eae coo msoseEs = ReatesicKON isc caccies ccm ates ete 
Rabbitylareseeseessosciese= sho-ko/-doh ...-.. .- aaa iceman 
DWT ey Ee map eooOOTe aboache | esdasecedcn oseceandanas SeLneo ss 
Horse yee ecient = eee Cabal ome aemtees select eeiee =e 
River come scectin scoters UGB Se cepec-scec coon mond aan 
MOSQU1bO lsat sce maar tsa-mo-bit-uh’ ............-.... 
Snakenc.ccocweccccwsmeiese-|| IKO-Ol a eccss ee see coun eeinee 
Rattlesnake: sose-0-cereces MU-tih!.. Mots emcee 
Bind eeseastentesen eet Zit-bah! oeccoaseeaeSeseeceinc= i 
Du ame eeo, opanoDRODCOERacd cS Choh: . sc. sace sete ecece coe noses 
Hedthers-22- 525 cess wae eeetee Wn eccce «Sosa si eceswos ceteee se 
Win gates ssacrmciseeesenioae Shahyeaceeieoce seen ce ere eoeeee 
(Goosehen--snenacsatenee oes dal lah f.0-s.s-Ussosc eee 
Dnueki(malllard)peessse. ose kaistin! soc sset beac xt ewssces es 
Munkey sees sacesces ese 2-5-4 a-ha Celine oe eeeree ee setseeaas 
IRON osname Goceaa case cece cha-but/-bal. 72 <<. s-acicsse =- 
IR oc Oseconper ct conc ta6s BhHANe so s- yscicw bese escietoenc.ce 
Salmonisccce-csse. bocce baiGlehy 22s. < semeisSeee- Seen sees 
Name’ woc< oi soceo esse shih Ss. 5425 ssecbhs. snece seeseeies 


2. Gal-li-no-me’-ro. 


kakh’-ko 


do!-nohcesnteevecnececueces ee 


asm all/-Dusce soc eee sea soe 


Qishalh J soctaieecee soe ae 
kkalSlish’-ma. ..sceaceesse es eee 
kaawabls= 23 sssc52s~5keeee peer 
KRIECOD econ. coe one eee eee 
Kas wonl.s< 52-0 Suceceee Reseeere 


ealabaza... cco cmeeaceeeseceseee 
bi/-sheh 
hai’-yu 


BV SDONO yen sree oe cee occa 
DilstuskMhe. = sc.a- ese coerce 
NERAVANGH Oaee cceeaoessc ceCo case 


dud’-za 
bi-ship’-zhi 


tek’-keh 
a/-mal-leb 


kA-wan/-na 


ee ee 


tu-mai’-i-tun 


tsa/-muh 


mel-ai’-luh 


MU-Sal! 18 -c(sccicwnyes ses stee eels 


mo/-ti ....-- 
Zitletall seem = .cto sine crcteteiere eis aaeee 


ma/-ka 


a-shi’-uh 


COMPARATIVE 


Pomo 


3. Yo-kai’-a. 4. Ba-tem-da-kaii. 


Lp te ee Sor SSE BAGS ee | Sees eeacCoteecc eee 


Da-dul 2a, ce wcteacece ee 
Kar bonteace ance secees asc KamDOuemce cone clecen ee 


Kaleleh oss e a soccscesck Karlesacs saeeceseceece 


BaiamMaAl meee ate cciee | mance se ceeaccsecneee 
ka swiahts- secs locas ace oe SEES So Bec bSS SBE OCeSed 
tsa-kat! 25... pig ecseas Se bu ctisss cu soeasecstsee 


AE WOM ete, eae tas Se catee | Santenincoseceece ce wete 


DSHCNG oe se eleence stot ase |noaeaceoteeacccesccose 


Kaelin Zleerseosteccccaeae oes 


Kastaina-kit-ahs= seco = aa| sc eetlastece scat co cees 


VOCABULARIES. 
Family. 


5. Chau-i-shek. 6. Yu-kai. 


499 


85 
86 


92 


00 


COMPARATIVE VOCABULARIES. 


English. 


biphtisreen: sseeeeee=——nee 
Great, large ..--- pacaqnosce 
Small ittle seem eecie rae 


AMSEC ERY conode nobosd Sooo c56- 
Yesterday -...........--..- 


MO=MOMO Wee seleacisiesacicices 


ka-tseh! 
ta/-tsuh 


bit- 


Pomo Family. 


1. Pomo. 


sub’ 


TEEN pee eop Senna nasSeaaasqanosc 
SUR Sssncele waco ane mse sciceee 


BhUsWelt tesco ese orteroemetione seer 
kid-dthysesiesesecieeeroest-s soem ee 


ti/-i 


kal-lan! ci eee cctcsencesee eee 


ya-min-a-hai/-yu -...-...-.-..-- 
(GHEE Se. -Ggoaer Sa noo Gopasoec 


cebu 


AN tao sans cacao Seco secCea 9 


Gha-dili. <2 cc nlesacaemeeeceaees 
Epa Mes - -S5 sage coca SadccDd 


shn 


be/- 


SY Soeeacsa0 


Ma-chihea ste cere sie siaectee eles 


du-wed/-di-ma-chib .....----.... 


AU= WOW ieee eniesa = sete tee 


O0/-BOH) cases sees cease aleeeeen a 


2. Gal-li-no-me’-ro. 


Ikakh/clihetee stacker soe sisee 
phak/ska eceesen ec ieee tec ccce 
Kat!-Chacscimoetesoncteceeieecesice 
chaetisa, o..csccmecesescmeece ces 
Kkallatnn ocsocescca tee eeneetes 
Chaltsae face ee ec cee oe teres 


UNOS eacacasces Gabe heaocrs 
kaltsi ss.c2 ce eee nema seeeee 


ha-mu!-cha ..2. es--2--- --<-s-~~ 
MO/=MOjen owas sacsos eee Eas 
we'-mo ...... 
nyt Oto) S paasasoseo oun Seestese 
Ou kale scenes seco see 
Chaf-ahs.= << -.-ssossscenece 
ha-dulsabwencss- seco eee ee eee 
hi!-tah ...- 


ING Hl. eee eos cinco eeesemes 


teh: 


3. Yo-kai’-a. 


Kal=lehijeaecectencsicce) mnie 
RUKH Seen ave Saete cts se 


tsa-kat’ 
bat-teh’ . 


SHO-Wilcs=o--.22s</esso5~- 
kud-dihiian. = ssa csca cen ss 
PRY SoH eeaseecspEoSAce 
Kkelelantgoe anc iaeaom nea 

a-anol-elicy. a= (sn (esa 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


4, Ba-tem-da-kaii. 5, Chau-i-shek. 6. Yu-kai 
* 

kale ctcteccsce cleo Ka-lole cetacean? Sees: ka/l-le\seee ss laces: 
kot-s@)s-o<oscceccces- ka-t86 2. s22-feeecisee Ika-she\ee os occ cce 
ho-limbyeso2s. scsc5e tats) ccce secon cues aee ho-lib) ;2=eee esas 
Soonsecootiounhdes bScoe UGRSERCHIIO) copciss coce|soeote cbasboancs coos 
sHosse coos ate eSsp aes (EEO 18 ssoono dcoe noose [soos sSccnsResa cocsks 
on Sodissotoy paadoases LDA hh (Raa comes wecs|| Boecowooene so66 oe 

Sesceb ca slaeaserasa's ieee KO=MA-tOloen~ ofee secs =| Ma=tO;cs----.- eee 
Semoeeces Saale ae eoee KO-bit-SQl.s-- ssc soe ce Sal seco nenees Soeneee 
Bayeniveniete seca esse a's kalsplecencieao ce eee sacs || Ka-Slesgoe oe tenisccee 
teha esta. 2 sscs2s <0 Bee saa Genet eons Bais Soc aeene ses se 
ma/-mikhi.<-=<</-====- MBE ss ta soe se nese WA aitoectet Selocicnactcx 
a-bukh’. 5.223 sf.2s-2- MO2Aee soeceecess = se Se MO sso se sess 
CH yam ae ee GOH Ate ws eo oe we cateyecs. tifC Of eeee Caeeneas 
KOR meee eee seven cece kaheeeeocac eecias= See: Ose ceexs vaccines 
SI-DU Keer esses os BIE DU ka esie ot ere eeeeccs BI-WOE eee caee 
UD ee eS eR aS taketh. ss mosscecsctes- tuld...iSee=<i steccsc 


5OL 


502 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


English. 


1. Pomo. 


2. Gal-li-no-me’-ro. 


SiS loc ce sccineseeensk sce 
Seven occsecececoscsece cece 
IDO 6 seco Scopmp Gece c55e 
Nine)-oeacass=-esceleesess-8 
Men yee scstse enc s seee cee a 
Mleviengeseas. eee cee 


UWelVemesccelesse sine oreo 


INN, aneScc cence soos sae 


Toisleepinecs sas. serene 
OMB NEAK zs ceaeiat-eree serene 
To see. 


To love . 


To:walle.ccse ces ceo 
Moiworkjjsccccisecte.se seen 


To give 


shalzceee- sees 
tsa/=deli a eirsceeeceee eee eee 


ko=-wal-na-koh cece) ceeleeeeiasee 
ehasmah ccesn sceeiece tn tiece. 


sib/-boztehts- ssescc-seseseeeeae 
Kko-wal-ta/-tehij os. -o-ssecee eee 


ma=1-Chin (Aas ose ss soseec eae 
ko-chin! saencsecoconcceese eens 
chau-u-nau’ -... 
ke=-marnen!) ..< sectscaecraaeeeas 
kkn=be!-din'2-2 sessmacceneecroeee: 
chan-u-chu-no/-din ..... 2... ---- 
Chaedin ooo. sevocenesce ee oceans 
to-da-hin’ .... 
oha=ba-nin) co-seccecancs ate ees 
chu-ma=jin seen asceie eee cee 
fau=isjin! ss Screeceectees- cess 
du-him 


ma-kKan''s jscenvecncocusaceeeste 
eha-no-sit-ol! 7 222<-isecneseetee st 


ME-Chiai-8 NW = tO aia = sade 
UU ENEN, coopepanesbaces6ane 
lan{cha=lalseecestceiserteareee = 
lat’-ko-hai 


kom/-cha-hai 


Cha/-ko-Hailt.cs see o-es see 
Clia-si‘=tO-Halawjemce menace eee 
Wwin-an:-chial(%)) eaeclo <a eene 
chnchnbesecesscessceetaee eos 
ho’-ko-yi 

ka-tad-wi 


m a/-Niste esos se seeeecere-e 
ihimin j2ss.eeeeeneeees eect ee 
Bi-M0-mi/=tUl ores eeeetee a ae 

chian-ho-dini-ce=seesee eee ee 
cha-du’-na_..---- -- 
ta=d8!=waesc lst seceoe: cece eee 


ma/-ten -. 


wa-du’-na ...... 
hissed ae areeane seceess creo 
ta-hal=yiun ces a= eee aetaelaes 


Ga-punieeaeote sete sae eae 
a-hat/-ko ....---.. 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


3. Yo-kai’-a. 4. Ba-tem-da-kaii. 5. Chau-i-shek. 6. Yu-kai. 
DeatSWil aes ein esses <=] BHAls = -jo2 sss sees shal ean oee.soeecesecieet shale -osaeecseee 
TCI Sas Bee enGeseooe = tsare-dis-= 22-22 = = tea{-dis22222- 224-2 -55-- tSar-Ci eee eeeee 
LTD) oe Ss Gee seorsans Ko-bay 2s 22 22 )- aere- Kko-bais 2252 esee eee: Kko=bayee teenies 
k0-0\-d0 lee a= eee eee ko-ko-dul....-.-.-.-- Ko-Ko-d0:2--)--- =< =< ko-Ko-dolle--2)--- er 
nem/-go-shun ......----.. HPSS Sense cscacoss ko-al-shum .-..-..----- na-kwal-shum - -.-- 
nem/-la-ko-tek - ....--.--.] ku-wal!....=.-..----- Ko-aebo kee ese ete a Ihnal-teles2= eee ee 
MeMR1O-KO-NB tA Oe ates eens a tose ae an ee HHS hf eeseuSacaes pond eseceoce SoOsES conaae 
Meni-10-ko-ma- Chess =a 5 |. ee oe oe sale mea LO) CSS cord Sa senosasocnr| PooneeSdaaoeeces Pe Ges 
ehach=mahiaenese eso pss | oa eels amie mee Gigs ce rcanancsod||leosdoutooscs coeecoae 
Ma-veln lake eases |e aeee-e eee eet as ae PA MAO EAL. Seo scboullbacocedccnsiesde sae 
CNV as ssa coca sects os] SESS a ea Sao Cee eOoIcOd no —6 Soee ceeeeroncucs conc \toocoubeccoonsesecns 
SU DOIRLG Bue setae reel ese o ate ana ele ae eine et ete aie elale sete mice) arate | Waiae le jelwreie aia tae eae 
n= KON een eee tee ee basieeeins se enios se neles-a| Poaemeactes lsc sai <ealensr|lleciee, sm eiiectecsitsces 
mem-lo-ko-shum haters 24 | ee eas ers ae mesial aateiee te salaea) saat sea eee ieee ote ele eee 
meni-l0-KO-Na -KOl-tOboe ce | eoe San oes sc cce ences lassi ecceae se snimineletloa(sellicc oSeccige c=latseyee ots 
HP SNIVENN AIC i oepoaeaec. ce]losoaae cackesaasbos cod Cebash OeoE Go DObO Soe bSha SpBbe LSEsiGses oabon 
TARIQ MEN 2 Ss Scasscccce leoonensadesdass5 00006 |SnSnes .sscc Red U eco cSes) [Benecs CRE CAOS Sco Gees 
MNBM-O-KO-SID -DO-Nateney =e |e ppaeie see = ne ceie= shes ne mos stes os sn ecccceieeeic’ -|mansteegeciscemicinies oa: 
NN So gete code as cescce cl |oS5e5 Coocepeasoduesad lseuainsas Sooo CHD smeroasodl |S SS ES Od OER ERE 
Lio Welln oA ceca Gsensd calla edo aide= Socénasseg Boaoes tenses cocotsee coun ||poneoobosonssccssens 
NOW soSecs pe dee ese se6el “ooo be eoee Seenen DoberH bocce Se noST PED ScesSuEed pEAscuccen oScasdoses 
LEG 5 Seiseaciciscnios DoSceoe Uleaoons be Gosescaspeddss) |sodecoséeeoucusaces soos beeccecodecanssacore 
GETTY Sagensebacse 6s 66 <0 ledeced ce becenocoes dead | GeSeon eabees cose noeppios| Sencar socom sasesere 
SiS riiMne i leateaas assess os Snore ses Cod Se e5 beds] been OAS Se CeO OHSen SOoe |SBaSBop ons oSpenS optic 
TASTES) 44-8 eSSscod ee |lher cod co Eeed occ Gsa05H] |GS-U BeEnecooubas Seen ede) Gaseous =o bsesEpDsse 
du/-u-keh...... .-. SBS 55) (Ka psaciscoonoaeoo Ecd ESSonearS EHS E ODES SH eines SSacCepRpOaen ead Cane 
He Se eos HeSe ease |lsneee Se eoe Cec UScaed Haat. cdc e saURnC So Sane ocon esses cbosspesancros 
TRONS RS neh coe aes desc cllbses Goccronneedtdacecul hats nds ocsSusineSemscce: |indcischoosbesosouss 
TT REAHO pb Nee GR Ses eerse’ 60 Jap S=G0 D660 DESee0 UD6e0) (CB ESoORe SSC oS0 Coe COO pcel Seeenn oc mobo eeseo cer 
cha-toi’-jim ...--..----...].. aSe¢ ounce oessco east |soncce sheaep osssce nec cdllossoss dec tas ess5c55e 
Rahal eal las Cao ccicd as |\|eco a. coco Go08 BOC OSEEES] |BoOndo OSE q ec COO0 Ceerenta [Secmao Sopa Gaeacnacoc 
wheal’ A-2ossocse cscs cel Mab eooe poe pecooo Copel cisoo cae seu co0e DoEeco Deed |Haaaas Sontod caso Sses 
SHIN colatoccd sete 2660 64 soe ocscacenBss eooneacs! lesSapoebueorerosedoceocd|Gosees cossudse pases 
TRA 3 seecgeaceods|ltneecooocesespoa boobs lsaSoeSnereue pe coop ecco cel loee Seu conedotescocace 
THIF = doo555 ones Hooded lease coanceeobees cocced| eaae cere conn cooddsecineds |dececeneqorpssseesee 
Gia brie ui ye 85 6-| hos socecoseee coooseSelleecect osupoo cess cand osoclleedoes teoddésdatauoee 
darkan!.. 22. (o<<5 ssos=-) 2s Doan SS CSBERS BESS SLO nNE| lo dac ccns cadn 05 So ce cond [pace oto HEU BEES EE 
SHU=WAl! = s2 oe ewe enicon5=s BeOS ESO ED OE OP GEL] |ocecee cusocorads céo0 eues| he ocoqupaguuepedoene 
Py ST Hoc oceoosoccrde| lanes oon CC BSEE EAD DE COs SooHe6 nenéoScococcladesed) | Goemen conser paoonens 


me 


504 | COMPARATIVE VOCABULARIES. 


Pomo Famil y. 


English. 7. Ku-la-na-po. 8. Whana. 9. Venaambakiia. | 22 cing 
Man feo oer. fea ka, (old man) buts-e-ke.) kak .-..-.---..------ ibbaiaee ssh. kak. 
Woman ..-.--- da,(oldwoman) dak-ha-ra| da ..-....------.---- khell.3: sjosee oes dah. 
BOye se emeeee Kaawilsoceesoe sce sees ail! 5. Sse asec sae | Sense Nee Aes eee ka-wi. 
Ginlse see da/-hats -....- Sais eeeee da-hats’ ...--....----| khelikutzkuki, kh -] da-chats-si. 

notch. ~ 
Tnfant-o- so. -: TOS Spee sea en sa Oe eee aa ees tzatl, natakbare ... ‘ 
My father -.... har-ik (father) .....---- ha-vick’ (father) ...-. openn (father) -.--- see 
My mother -.--| nik’h (mother)...--.---- nick (mother) .....--- attenn (mother) --- ak 
Myshusbands-s|edakyssseeen se eeeere tees Wi-Dai-le's- 22s. kheimoia .....--.-- 
My wife....... baiclosssa sees eeoeee Wid Att 228A sa octeeciss kheimotaeeee soso 
Myisoneseee-s- wa-kai-auk (son)..----- wi-ka/-ik (son)....--- pahgin (son) ...--.- 
My daughter -.| wu-ma-sher’-ka (daugh- | wi - bach - da-lats | pankin (daughter) - 
ter). (daughter). 
Myelderbrothe1| mekh (brother) -...----- mich’ (brother)..-.-.. akinn.. 2.25.52... a ae 
: er). 
My “yiOUNigG/OT| 2 sees sees sce eels oeel sse eee cetetec aoe eee KUM Zoe 2% oe ce 
brother. 
My elder sister-| do-huts (sister)..-.-.--- du-huts (sister). ....-. dekins-casecne eee do-hach (sister) 
Wi Oy ay @O ERP STER osteo s Goncss cecgeo cose ce\qooae coseos oaobeoeeoe shomenn'=--osa---= 
ter. 
Anvndians<a28|cosestsossaesee oss ce ka-onk:2..2.<-2-csce. BCHCHS (ascisensse eee 
Headeieens- ces Kainyal << c2s.cescsecs= kai-yal-. = 2c-ce cence OttOmsr=ccemtet ence 
Hain yene. ees TMS Ne eee cee MUFSW! 523s sect eee Shimajsc test eece 2 
Hace! see see ase MIM Ole eases eee eee wryi’-mo...-..-- £2 -8| MUM raee eee ee see 
Forehead ..---- do-leleo. .sc'sscsecceees dirlels: so. 222 52 keer Niles ssdh-eeceeeet 
War 2. eee astost SDI-M Breer ee eee eee SHIM Giese eee eeee shama...-. --.-.--- 
l\Gleseasusaec UWiotancsétescsosdsoscoc (hen eSeicupeeead doses WUiscjancsceeeeeeeee 
INGBG@y cece eee la-ba-bo!’ 2.2 ss22.62 225% Ja-bal-b0) 2-2-2 \.co=<c ULE pac hers Semcaciac 
Mouth)<22: 2-2- ka-tse'-da,- s2-. --..2.--|huts-i'-da-.-. 2. Eh Soceor secoaoce os 
Tongue. -.---- Dhl sceosaehooogsensenss Ey eS eseesesscesacoc aabba ...---..--.-. 
Teeth os 22 cy-s VERO Bsnsasmsssouted<a- ViA=OlF )a\-isewle sina) aaa | Searels eens 
Beard! --2-<-.2- Kkats-u=t8\- =. eee ee hats-o/-cho ....-...-- ASCE: =. sc one ewes 
NGOS segebnade- Oey Yes menaenobogu ase TOD os - ep eye stale ee ectete si nseets ae ee 
INT Se aG- Aa 5555 UDR in eae ae Senta tau ihe eee ance ishsho- su. :s55 i= 
18 GaN Se eaeacee|| WEVEY cogecachocc os sac Dich yale oS. in se Pa aaa e see eeaecee 
Fingers ..---.- bi-ye tso-hi (little hands)! rik .....--..----.---- tchohsho)----<..--=- 
IN@uiIS se ost ae PUK ho < eas cess: acs ose WiG=Dtle temic entemyacies OCs << 5-23 
Bodyaes sen ae Shiabal <5 ices 20 ss she=Dal -. -- 2 <.et<.es/"SH alba ese ~ eee 
Weg incasmayene sha-ko!s.2-s3c<s<t 252 [oh p Rao Wiperececcaecce shahku...--. soeeds 
Hoot Sees er Ka-ma) 5022. Js5<<2 -<.4) Sa-KO!. snes e esters ae eee sche eee 
Toes sess ee ka-ma-tso-hi (little feet).| k’-ha-ma-tzn/-h’ai. ..-. techushukhave . .-.. 
Boneernrese a: WAY pomacs. oebcooccopad WER Seo cnbeodcdsos 191 0 mieee =) eae eet 
Hleartie <2 2.520 tea/-mal’s s222<iscce. oot SasMal’ .-.- << -c---- -- | bzUb kn esses oe t 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


505 


Knife 


Autumn... .... 
Winter oes 
Rane note see 


Seagrass hos case 
Lake 
Valley 


Hill, mountain. 


ka-likh-ha-ga 


ka-ma-ga-tkh .......-. 
sa-ha-ha-be....-..---- 
BasNOlssaaicaneccoes cee: 
ka-likhis sess. ssSee5 sees 
lu-e-la (night sun) ..--.. 
ui-ya-ho (ui, eyes) ..---- 
CINE hs Some poate oaee 


English. 7. Ku-la-na-po, 8. H’hana. 
Blood).se2=n-=- ba-laikh=-.-23:\s22:2--. barlail. .222209e 2-25. 
Town, village..| na-po -.--.....---.-....| na-po-ba-tin......... 
Ghief--== ka-ha-lik, kem-ha-la- | ka-ha/-lik............ 

kai (a head chief). 
Wrarrior.:----- mna-s’chai-o ...--......-. RMA sence ters citer. 
Friend'2.-- .-5- TI-N8/=Waleehews.--s<.s<-.|| WICD-na/-waic.cs = 55. 
Housekss2- 0-24) KAssesehscsss cesses: Kachiiesscceeeasees 
Kettle...--..... ha-be-sha-re -........-- Iharbeltsseccs-yee= =< 
BOWis ese ne oe Pa-Chi Saaseseteae ces al canna eee enero 
(ATTOW eces2-:<- CHUA AIesa seep satel atawnctec se eel eineyeececr 
“Axe, hatchet aa PRA Daectenc ee sem Jax et eMelcals cok cess cccsem 


shu-u (boat) ..--..--.- 
ka-ma-ka-u/-u ....... 
Nl Birch taveereiay eee aioe 


lu-weh-la (night sun). 
Wis -h’ho) occ cea. 
lu-weh’-ke-dai’-...-.. 
mu-ta-wi-nal’.... 2... 


| 
10. Ka’-bi-na- 
pek. 


9, Venaambakiia. 


Sacha wo. s-=.-se se sachs 
khabelia 


sheima 


Ihacha bane soteleces 
acho) sean-ts-0= oes 


makaligne .-~s5<coc- kal-i-ma-to-to. 


een emcee eee area lo-ut-swa. 


chi-weh. 


amamidim, donno.. 


506 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


10. Ka/-bi-na- 


English. 7. Ku-la-na-po. 8. H’hane 9. Venaambakiia. nele 
[sands 2-55 de-le=ba-ron 2-222 meee |) UA-CON! saison) sapere ahkhademe....-... 
Stone,;rocle = 52 || ka-De!jccess-c eee eee |) habe zee erieeeres see ichabet*-<-o-<= eee 
Sallis ecm seas Kae! 2. soeiet occas eee Ke-6% 5225. coesee ease THRs osseaso0 
IO), qsosee acon MeasMal, 22 ch paces sep kal-i-h’ha-ka -...-.--- Lis iro ee ice meets 
MreGione-see ae Keaisler eon sees cies <letoe Kal-le!e se se.225-posee || PaO eeenoe ct cee see 
Wi0o0deeeeo= keailshyrtoete cece tee a Khan see ea aes Kchale per seats seeses 
heat, <2 2-.2< 2): Si-talg-essteseseSaceded Bictaleeese eames khaleshita.--...-.. 
Barks. <seee Ka! Swiallesasse ohm ateees kaa wialce = sae tzatizing 5-----5---- 

Grass \oese2esee kart8a 225s2.522e0<<-,-552 Rea=tza! <o2 hse eee ichaaditeeceeee ce aee 

Pine). =. 56's= = ka-sil-ha-l6,-. 2-5 f5-\<27 BNO=Dulaia2” = Saegecisiate tehaakhale .-..-.... 

Flesh, meat.-..| bi-she’ (vide -‘ Deer”’)...| mi-she .-.. ...--. ---. Ui Sem Boa couosmone 

DOg= sesecs sess Hat Os seem cece oe ree OBIS eeeeernsenteieae ENB aseee Scsces ase hi-yu. 
Buffalo.<-< =.=: BROCE OIEC CEC OR IOCcas | Pooood occolacenieEes cece aM (GM eee ceo adot 

IBGat es ssee sas Dueraleeses cseeaececes usta; Callies cesta oe semeva, butakha...| bu-aia (grizzly). 
Wolfesacecces- Ko-nt-18 ao sees eceees Che-meé0!) sec ur.ceieaae O8ENINeGheee eee cee ku-ne-la (coyote). 
IDR sconces hin-til-bi-she ..-....-.- MiIPSHO' «cere wie sews Rh oew | ome eee omeeaere ee bi-sheh, 
ID gsosepeEsee Ott rae cect sere eisee =e 1 0(c) Wooo end ceec Wiel el sasocoooeeece 

Beaver ..----=- KAS} St enn ct oeemtese cae CHICNOL «ese ee ees Kilavenae=sa--e2 == 

Mortoiser =-- =: ha-na-ri’-wa ..-.-:----- ka-na-richiwai 2 5-toe4| seas ancien tec eceee 

1D RS oSoneeSae USAW bee seem eee tZa-Ma ew ence sa ee bzidiaaleesoe ase Nace 
Mosquito ...--- lu-da-In-do ---.---.---: du-la/-do-lo...-...--- IChOM= s6-.2 es senee 

Snake! 222 3-- ka/-lu-tu-rilk. --..-.-... banstune sete ete tse een eee at momectceee 
BirdiWos-csecce= tsi-na-bi-tut (small birds)| sul......---. .--.---- NONI S=SS Sas socw ac 

Dee socet cdoue IOs Goo deanna eesesopgdos Uo ae onos SeabaD asad|loncase sceseonscabctd 
Feathers .----. ikh-ikh\2. 5,2 2222 sacs AO Sea Ad BESO Bee LiGhea a. .aee eee 

Wangs) sect se Sichaliecsa~ seco tee Shall cssicccsicdee caccenlvocwaceaucese soaeees 

Duck (mallard)) ke-an...-....----...--- iSiny a) <2 so. cere lovassha- see seees 

Pigeon -..- 25-- ta-ba/-ta-bo ..-.......- tasDarte=bao! =. c<-e-)|\See seen seas conan 

Bish eee ss -ee- B.CHance sesso tee ereee Ritch CApecet Aaa aqenone sugiuvetu ......... 
Salmon). -=,-cie2 Mala) ee ee Malach ss = acc. o45-sui| qe se ose ese are du-ki-na-sa. 
SUULSCONM erie a |pae meee ete ate eter shae-mol.c 2.24250 s5,|sse ose e te cere eee 

Nome! 2.2. 225: Shikihtececom-es cece ae WA-SHhich 2 sees Kiss).2ecsseoeice 

Wihite ses 2-=- piztaeO.. 22 cs) ee ee Pita =e saccs-esecH. batche: ee -.esce-—e 

Black 2 -2.32.-22': ki-la-ki-lik ...2 2.232222 Ki=h= kiclikess ee ae ae havi. =-2-s2cecce- 

Re dyeea2 sc sea. ke-da-re-duk ..---..... ke-duk-ke-duk. .-.--. 1bachalgyeanes eee 

Light blue. ....| tsa-ke/-tsa-ke (blue) tza-kek-tza-kek (blwe).| ----------- 2+ ------ 

Yellow 225-222. SOleesocn ooeibse mone cop: tza-bak-tza-bak:. 522..\|-22-cSes—-0.--2 cre cnen 

Light green....| do-tor (green) ------ .. tza-kil (green)... ---- chilibakhei (green). 

Great, large....| ba-tin...-. ..2.....-.. Daten Senseo sseser Kava) <\7-2ss0enesee 

Small littles-<3)) kukh sense =e eres ee Kute-kal 6 2.,..<ee82.\dshooder.-s -seesese 

Strong! saae ea SHS snoeaconeHees onc Sidctaete recesses pishudolee--eeee = 

Old ......-....| bu-tse-ke’ (old man) ....| bu-tse-ke .........--. Koodi t:co.22 2. eee 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


9. Venaambakiia. 


pishudu’ 22-22 = ---- 
tZMUnN\ sesso. eeer 
shuliain 


balgeleeeseen == cea- 
chiba.. 


Bubalso-ceees secee 


migchaessssasn==se 
tHShO)eeasc cee eres 
liadkol..ss2e2 = 
khumcha.- . 


chachumiees=-se-- 
chahutules=. qas==- 
venakhule.-s-- soe" 
venakoa. ........-- 
venasebo 


venamacha.. ...--. 


English. 7. Ku-la-na-po. 8. H’hana. 
Young==-----=- IGS NigpedSoccasissec esas disle-kakis so .2. css: 
Goodieeces..o- = INO:Ai/s2 4s ee ese eaese: ku=dit/ Jase secs seh ees 
pila aes oe MiSWaceseieseseseasccee NUSeh ee Csetemetes stewie 
Wesdisca--si-- 4" Mun-dalsSe ae oets ce M=laleeeecee essa ss 
AVivienceciesm ee Male ov ees ce eeceeteo es MA soces voosse sass 
Cold)e-f-2-=.-- Kartell 2550 Soc tees: KAT CRI aneoemae Sasa 
Warm sbotrs- =| bKOte-cen=- 2s-e- cae aes Kh Oss eceaete ses 
Wee a saeeiccne have seess ets sonlceaeees Wafssscitessisccrses 
Mhowse asses Mise a swissessacee ose. WA sascss sosnie0 aos ses 
1s Gagsncaneso Sol | UG) U5 sqonomosseebos odes fit) tom pee sono socbS 
Wieloe aaoe se WE kopasds honoo Seae SoA Wiicsarsisnoswaccacoul: 
Wehsssseaceaaas WMG posse ossseerces tease bek .2sses2casse0s-e- 
Mheyjosect> ===. Pekeas sesso sane aces bac Sescsesoe waesereees 
MAIS! Joos ane MO esse sse sass csece ss Mes -s2sccesss ese: 
Phabyogsane soe. WEL eS eer BoneSSS uses WEY Secmeaades asocc 
JAWS oas6 sotee ya-wal-ine..-.--.-..--- ya-wal’-we ....--.---. 
Many, much ..-| kwum-tsa/ ...... .----. kom-cha’ ...-...---- 
VV) 6 S5s6 5655 IGN EN! Sao Scio asbiben B56 ES AY Soak beseacece 
Nea sea ass With ee seme Ano oace (SPR aesato aoa et stein 
Mo-d Vyasa ems SIND) = sAca nee aonop HOSSoE SHOse=s= a2 See see en. =. 
Mesterd ayes 4-| OU kea sce stemaina since Ku-tzai’ <2. nine 
To-morrow -===-)\) dU-€m! -=. .--5.---..--- luswemlztes 5 -2s.c.-: 
WiGheeecssouoss @ade4su ipseacsieeaas cack ee naan Geacaceseasa 
NO oSosesesa5e¢ ewilchveciseniat= sere ae= IGE GYS Gotebpseseasc 
Oi ese Aeso sa) | ANE e ce eet coos Gone [ete Soen Beeo anos 
MW Obscene saieae Other ee mete sieieeter=lieret= llth asad ooaceb 
Mhree\ass2-e see OM = Keane ees ese meteror hom Kaye restesies es 
Pour ss jse<e Ge Sass aco sesecasoce HO cop caRRaasaneacs 
ive. sos5<s==<- |Gt=M Bieroestee ete Le-M Beale ser aata ea 
Ibe sssposeSeGic tSal-Oieer aoe tee sae es PAA Ole eoce seerece a= 
Seven". -=--=--- Ku-la-hots=------ ------ ku-la-hots........--- 
Bighti--22----- ko ka-dol...--. boob ce ko-ka-dol....2--=-:-- 
Nine ..--.. .-.-| ha-da-rol-shum -.....-. ha-da-gal-shom’ ....- 
Ronis esas ha-da-rul-tek ...--..-.- UO spaeeSocopEoSense. 
Bleven ---.-.-.. na-ga-likh ..-...--...-- na-ka-li - ..-....---- 
@welveco=---.- TES soothe SUS aoe. en Ee eeee MasHOUWeee see ese ee 
Twenty -.....-. kai-likh-le-ma ..... .-.- kai-di-le-ma . .... 
Thirty; <-.-<---- Ma-ha-da sun o2- 2.025] sconn eccsecictsacesnees 
Oneyhnndred!=_|)| bwum=ka-hatr-cc<.5--s |i cssosa5cscecs -2s5nnes| scans c2ce seeceeasen 
MoOeat, <.-- <=. ku-hthoces= ssc os o~e ka-wall!s. ©. cess sece 
Movdrink====--- HS Fin S386 Cope Co Epes KO-K@ oon ccistanieseces 


10. Ka/-bi-na- 
pek. 


ha. 
mach. 
mep. 


508 


English. 


To sleep 
To speak. .----- 


To (see-.522-..24- 
Rovloverssacsse 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


7. Ku-la-na-po. 


Ka-nu-Wwallssecsocuccee: 
kik=e-y,allse-scecjjans-ce se 
ken-ikh 


eters os- cers 


a-met-ke (ha-mets-ke, 
affection). 


shak 


8. H’hana. 


kre-ni’ 


he-otz <3. -ssascsss-- 


ma-ran-ki’ (ma-ra, af- 
Section). 


10. Ka/-bi-na- 


9, Venaambakiia. 
pek. 


amashagia......-.. 
khuomanieo ......- 


mikiaice ese eeee 
kin-ta-shi. 
kuk-su. 
kal-u-kak. 
mo-dal. 


COMPARATIVE VOCABULARIES. 509 


Pomo Family. 


| 

. English. 11. Chwachamaju. | English. 11. Chwachamaju. 
(Ceaal Niy casias coco seesee issul. Noonee-= pee ieee ee ee majilébate. 
JOM Obs a eoer cooeeemoe amakule. Midnight)so--.c=seia-=-==5- duelébate. 
IRA are an Saeed censoses kali. MOTNIND races Sepe= e ese amadue. 
\WiGHi Gl. eaShc5 dhe ecscoseeaas madji. AV ONIN ere asa fesee esiele ore dueli. 
SHPMS Gosesc Chas ssessocescce kamats To-MOrrow ~- <1 = 5-0 = 2-2 amgul. 
ST ccocicetios anos cendes Scne ada. | A day after to-morrow .---. dulu-khoel. 
Moon\s-eso-ees-2 et eee kalazha. Yesterday... sosccceeeensa- duii. 
IDG NN Oeste sosossp cceses onde kamots. A day before yesterday. -.-. uai. 
Ibe hoses, (HSE eo Upp errr okho. Spring ..--.- Sars Seed tchadomdo 
juWesS-secideescs cooEadSoeseE ama. NUMMOL= ses see eee eee ae ama-gobi. 
WWE ie esac ocins seassono see aka. JAI ao o555 seooss casncs ts6ome. 
ISAT spaces noanesneee Base ama. WAN Roo peas scab osas ecnal| HONE 
TDCI gaeeAnanes caccce seneee ino. Holy-dayineseee see a= === gaitchil. 
SHIN! sooo aco aASSSopsSusses mnita. DVN meee <pem close nt altos 
Reps ke de Sat = laeamata: Nr es eee eee Iai Ryle 
Wind ....- ssosee sneses 25s ikvia, igva. Red iene -ecieeeaee eas eeee kys. 
DENG oackte costes SeSc.coocee kale kavedol igvii. Greenteene snes seeeaeere = tsakalla. 
Southeast ---.----.----.-.. ashodo igvi. ~ INOW GseSe cece toce Sosecce= tehin6. 
South ......----. ---------- migila dugiain. | Tree ...--.---- ----2------. kale. 
Southwest ..---. -----....- migilu-do. Shab teres ssh seee ae sei. 
\WGSiie kas Assn sococe seesecee tchugulo migilu-do. || Root ..---..----.-.-------- iiko. 
Northwest ---.------ <...-- tchugula-do. Stemi sees RGCHDE OSES OSE bitcho. 
INGHINT 653 S5eceunpa50 cnSL coor wishali-do. ISR Nee cameos eeoseocs ko e-ima. 
INANE Seseecs cossesasce ioto. IGE Base crcaciSes cocdas secs sitsal. 
arthquake -..--.. -.-...-.- ama ideveve. | ASPs Goes Secs esmooses cose dono. 
IDEM NON? SSoodosocnos codes beii-tsagala Aideni (bree) im ee —eeei ee tee katehida. 
IRE Eacmiasepeacuecoo consoc ikhtche. (ONE Seon consessenossccar tchishkale. 
Clond ase 5.422222 sae amakilim. Walnut: (tres) 2222-2 soon kosho. 
Diem sei ee ee eed cosh kaba, | IED poo ste ceSioe sno bes 956 tchagakale. 
HUG oe anc poe.ce GODOT SE COS tilash. IDET 8 coeds scenes cascse begem-kale. 
Snow ....-.-.----..-----.-| ikhgiin, ikhgiti. Palmstreei se aeoe ce ieee ke | kaba. 
sBhind eres. cones tans oo ma-kala. Te) places Gocecsséecesosos kupum. 
Trehinin ee ees. r= ——-\3--— okho-shuglawattchi. || Silver-fir ......---.---.---- kavam, 
Egil eens 5) 22258 So. iuso. ANGRY: S eoeeoccceeos ie kaml. 
DOs inc ae Aecees GoSeee oSeecs kavil. 0p G) peso ecoeeseEas Seoser issul. 
"Phawo2s2s.sssss s<cccss-52 shaétchiu, shatcbii. anyhkeecansocsic aoe sae télol. 
Hoar-frostsaee sac === oe giitchunay. ISG! cece case Sencea see ose tsitta. : 
Warmth sere ees eterces gotgan. SUI) = esobessS Ascdsasesees ashuluidém. 
OG) seas ess encmsaedese= dutsadan. Dove, pigeon .-...--- cess tchabata. 
1D Pace oe cdenee coco ossesenn madji. IDR a5 Se consce saceensasene kaitchagogo. 
Wipht, 2 222c2asc2s-cencerces due. Babiccccsecacc'secinemcces=te katchatipaina. 


510 


COMPARATIVE VOCABULARIES, 


Pomo Family. 

English. 11. Chwachamaju. Eng)ish. 
Swan <2. 221-225) --s-\-ec- -- 6 | bol btolkally: Snakes casemate emcee 
iWiood-cOCKiaace=e)-eenteete === tchobo-tehobo. Turtle-scs-se teres ee eee 
IP NG sococeesecoosoococod kagai. Spider-sa..-ceeceoceeeeeee 
Hazel-grouse .-....--.----- shakana. IM \Peuooces sacs cobacssadace 
@ran es as o-- ease cae eee kota. Wootm=.25 seer eee eceeene 
Swalloweessceesstsententen a ibatehivitam. Mosquito, gnat -2---.-.---- 
(COO io eden pose sooner cosuee lala. Rubtertly sase- aces eee ee 
Magpies deci. cececte secre ae kada, MOUSE yoeca soe eese eee 
Humming-bird ...... ..---- tule. lea y-cecicnestsaseleeneiee seat 
A Witt} eoooo paocoa-oCnoo a sai) le BOGY 22.252 eee eee aees sat 
Maw: cyjsjaiespacaaeies encore cer kaitchiemta. Bone te.ccccecsceee secs 
Gullet, throat .-2--5---- ---- kuin, kuii. iS} uh Gooeegane aad nesesse5cs 
Wie ae seein a eae eee kama. Head os. 2sssc.cee seisseceee 
(itso onocen oicaso snopes etch’, MACOusescuecesere ce meerere 
Feather s.stesreseoocesioee shiku. Morehead); 2s-sesscaeeee 
letMTETES) Beeeco OoGoo5 no05K6 ilbatshe. JON Gia cnbeadheeecasgss oscess 
WE pcos waecessscace s- 2 sal ybehto. By.e-bDrOWS = sa-.ces shee el eet 
Gull necs0-saessessseec so see kykhsha. 1 OF ye ema Aaa beers 
IREliCnn permease eee eee kaitchi. 1a eee caeesc saaced boa. 
ACT a epee ae see eiets says ase sha kidak. Temples: + s-see eee eee 
Diver (colymbus) ...-.------ ak-amagugu. Cheeksisee: eoeeseeeenee aes 
ID EINE Be eeicosenn abso oaan cece asha. ING oseene cbssosmoREsoSsoE 
Wihale: se so cstee sa) eles oa eee puumo, Mouth)... sceccre cece cece 
Bobstera.ceesetssoeeaeceece pishil’, IGT SeGoceccad Goneepsaccs 
Herringie ecco s-eecceoe =e shukuisha. Meethic sees see eee eae 
Codfishteeess= =) sane aima. AG yo Oosmesn.cnoceceeneacc 
Caviar...20eii asec ecccese: tehibu. G@himwscscee wees seen 
Animal, quadruped (mam- | maadzimul’. Beardie = een esseeteaaeeee 

malia). NeGk te ee ave 
13 GENE) Peis sac nb ganocseccoEe ikh-shi. TTT Oat eee ee eee 
IMO! 55 apse sobboooces o-osyn. NAS secs ee ete ees 
Wald-catvonsemre see setae dolom. Shorlier — eee 
(COR easn saaecussoabesose co b’ishe. Backer ee 
DOG noo aa naan nae arn ean a6. Handsieeesecien Seen saciones 
Sth en soeeces SboHUDES tehuma. EIbow es. ene 
Wolf... 2.2220 22-22-2222. Jui. Palmrorhandecce-ts2-- ee 
TRO Xseestsetetalel===1= Foscdae Hascse a-kay. Binger (on-. eee a eres 
Ey ete So oe a budaka, Nails (finger-nails)-...-.--. 
MM Aeaaas asad coeascoss skako. Broo nee ee 
LBOye Soe coeiood SascdsouaSRE kvata. COT ie 
IEPA Be eposoo Good Gaceoc shiukovala. 


11. Chwachamaju. 


mussala. 
kavina. 
itchaa. 
tsamo. 
itcho. 
k66tai. 
tsdada. 
Atchi. 
imella. 
shaba. 

ig’a. 

tsyda. 
khotto. 
uumo, 

lile. 

uui. 
uusyma, 
shima. 
shina. 
shima-tchado. 
kapa. 

illa. 

a-a. 
agatsiada. 
6-6, 

fiba. 

kako. 
assemme. 
mekhia, mekbia’. 
mavalla. 
meg-ia‘kina. 
tsua. 
batchoo, 
ishaa. 

kossa. 
tehao-shobakolo. 
tchooiso. 
titehteche. 
kunu. 

uka. 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


511 


Neen ee Eat EEE 


English. 


Heel 
Corpulence, obesity ---. ---- 


Meagreness, leanness. .----. 
Blood 


Blood-vessel, artery .-..---- 
REO oe Seen Ges -on eogSee ee 


Perspiration'.-.------------ 
Catarrb, cold (in the head) - 


To yawp 


To blow up, swell..--- - S20 
MOIS ECZO) == ae =n a 
Mowerend) lease eat ia 
To seek, search ..---..--.-. 
To blow the nose 
To speak 


Tovauphiess-==ea=-t ==) 
| Torwhistle:.=-22-2s==--i---.- 


11. Chwachamaju. English. 11. Chwachamaju. 
mila. Mosbreaktesemeeteeet- einer matsau. 
oko. NOP soscons sess osseoscs tehokhdo, 
mokoo. Roem PLaCOe se eeeteaise eee binev. 
shakku. To hew, beat ...... -----... shutsaito. 
kamaotto. oyprais@eeseestne eee ace —= kudy. 
kama-silli. To feed .-.. -... ---. .------- maybymyytchago’o. 
atchabad-tchi. Toiquarrel:-- ===. ---<--=--- katatmu. 
atcbakavi. ARM GP Ser ernouose nosancce tchiatchakat. 
balati. MosGhinksoso == seeetas soko duuiiian-kaokovo. 
linduiia. | Man, human being. ---- ---- atcha. 
ima, WhWramantcsesessesaeer a enr ie imata-ke. 
tsukkul. (ChitiloensSe5snc. cosedecose nata. 
tehaalla. iblieye peeeeotshcos cosoommease nata-kavi. 
danpa. (Gnd) ose ek. copeno ceasacocs nata-kavi. 
tsygana. | Maid): virganece=-/----1--0ce- kashe. 
ik-khe. Young man-_-.-----...---- kaviid. 
uk-kullu. Oldimant eset --=9=- =) tylegin. 
mitcha. Oldiwontant: os -r-seee = tylemen. 
ilaeuu. | Ret GGD) césesos cosad4 bess ibaia. 
tsdo. Wife, woman ..-...-----.-- imada, 
ap-a. Hump-backed -..-.--.------ batchogitsav. 
maa ketchoo. Large, big.---- .------+--- akh-kol. 
akadaviido. || Small .......-.---- --------| podlollo. 
kash. Warrior ...-- ---------. .---| ibatchdia. 
tsdiuiu. ) Stranger -----.------ ------ baatchabakea. 
yav. NeWazardlsss-sseeeneeeo sree |ko6: 
sbotchi. (Giblt ee eee cone coecceneseor nupupupna. 
pududy. Wife of a chief ...--..----- nupupupua- miada- 
aty. san. 
shiti-shato. To buy .-----------------+- tum-gu. 
Bhenche: cRoiselletce nee ere eal bela-veto. 
alaclin can: Murderer sase=-seasreeaeeee akuma. 
Ponalepennadn: {ba Season seoue Hoceestoser amandtcbatchiduk. 
teeteie | To gain, to win ..--------- mig-ia. 
afoha: Moiloserees=sieaee sjecis odes migiatchuiito. 
ARR GET, ARO Aeeassososdncogoe.coas van-vadu. 
Bimicel?: EOFS Wil ee ae tsida-alov. 
tchiat. WistyshOnd a= aearanta er ida. 
hae IMonntaINS een eneiaeaianee = nono. 
itn Blinder ses eas eae eee 5 OLILC HO: 
alin IDR seeessop=6n CoeEeuSaee Dano. 


512 


COMPARATIVE VOCABULARIES. 


: Pomo Family. 


English. 11. Chwachamaju. 
Mute, dumb ...-..-----.-- tchag-notcho. 
IDA HSosicace dae sescsseSac6 shimémotcho’o. 
AIDSCESS Gee aeceiecieee ee eee tchaav. 
Asthma, shortness of breath | tunu. 
Cramp, convulsion -.---.---| duiminam. 
Vomiting 2-22. <-<c2.—--— =- yav. 
Diarrhoea. -=22-\-2--)-------- apashakol. 
Tumor, swelling ...----.---- mébo. 
nsan esse ese an ae ale teale mubitchidu, 
Colic, belly-ache -...--..--.| dukhtchaal’. 
Fainting-fit, swoon -.-..--. péa. 
Wound, injury...--...----. kady. 
RiGlise soeee essa 5626 osanoces shulan. 
Mowdieae- asserseaesee seer tehoii. 
Grandfathers-ses- ess oe<= péapan. 
Grandmother... = <2. -2-- -2-- kaatsiin. 
a theriece= tease eeeioee eae dabe. 
WIG HOG = ne SeomcseeecosSoSs faten. 
Grand-child ...--.....-=... kadékii. 
WrOUNeL ae ate see er <= ae ee [RUINS 
SOIC Hs édcn aebaseusoccss=s shomen. 
WINGS postcte véereo tcp Ssac tchutstsen. 
Nophe Wiese seertee se eleaa === tchudgin. 
Stepmother..--...-.-...... sheikin. 
So0=IN-laWiaaccise scene =e makon. 
MosmMarry esas see seciese cee imatdtchéddia. 
Widower, widow ...--..--. tehadikh. 
Relativerne=-ecseresetecc es kaneman. 
Clothing, dress ....-....-.. ikh-shi. 
SER Ge pono asoerasn coscac mita. 
Stoner cesses aaa ate kaabe. 
Dwelling-place .-.--..----- atcha. 
Willa cele emeteae se eereeeeeae atcha-a. 
Wain ON ceoorons paboacccs: apompomo. 
Board, plank (of the floor).-.| amatol. 
VW cee ces osnd dddece naScee tehaoto. 
IDG oa menseéeonanencosece tiam. 
Pillow, cushion ..--....---.. shikal-mal. 
SMOKG eee eee eeete eset osa. 
ShinieoaScscees Scospaccatce sakh-vil. 
W000 ese an i= saloons agal 


English. 11. Chwachamaju. 
Fire-brand, fire-stick. ...-.- umuka. 
(Op rle SnSeses cotsas cascode masei 
Ashes! tis2s ence esneieeee a ADO 
Bask@tieemesan see eeceiaeat sheii 
ANON CO el kaa obae coo cmo nocooS dikh-tom. 
To abi oseonsceee ci sence maa. 
To eat with a spoon...-..-.. biliv. 
(Atrows 4.csepeese seen eee itsuu. 
BOW. Sse co-s5s52) esecserense shigmi. 
Spear. anceree cer ecteeeiatee=s katchévaal:. 
CUM eos capshc coSae0 Sone méshén. 
To endeavor, to try .--.---- tchug-ma. 
Watchman 22 seme = ala nce atchatchalu. 
To shoot with a bow ..----- tchudan. 
To throw with asling,a fling | shatch6ka6. 
TROIS tin Pema ete satel rte patchtcho. 
Level ground,smooth surface] vashaa. 
Bieldic.sccececee re eiseee kuluu. 
Riverisscnc<s Sees See aes see k’abida. 
1G) aeoea ooaceccoMElscer k’am6. 
Swamp ......---- sogdeyacas mat-ka, 
(Giiesscoesoochogastst ose kadi. 
MordanCerssaea-teosete eel = maney. 
Mor wrestles==- ease eee duk-umu. 
\WMIGUINYG) oredes Goose ose. 556 yugu, tigu. 
INCOM = see nae see ceineee bidnu. 
INES aoSanoSsascsoSs0 G6656e bidish’. 
Gollie ssesmebeetetsaes-.ce=climadull 
How did you go? .......... tehimalima kadinua? 
Wishallg0Peeereece=- ena tchokh to dea. 
Give :. 2222: secse csce:cccs| dail 
Brings testes s eee eee ee) Wisc 
Much sash cee ee eee ee batche. 
Littleict..2.s-tesssoeee eet pikot. 
Wishalll cates saereeeee eater maamo-davan. 
Tlovewthee:sss-s eee ene naavetemeto. 
SNORE) e meen cocecootcesese sima, 
Waseeossaae coc bondacosnecss a 
AM Yot Ye Corio oaSsceeerds sccm ma 
\WG\asaaco nandos sécone seoce= ya. 
WOU At cpniscenconeseeecmacces maia, maya. 


COMPARATIVE VOCABULARIES. 


Pomo Family. 


English. 11. Chwachamaju. 
Gavenmiel! meen seca se crn en te-toga! 
How is (this) called? ....-. talimo ue shifchi 

mashma ? 
ISIE) Saeco Smppecoocnesse akhkebakea. 
Spaniard encase se— see teholo. 
ING HP esoesn 6ooasececcer migilonopoya. 
imdtanieees-seeee ates eeran a-tcha. 
Ere (color) ea c-c.ese---=- mukal’mao. 
ID HES es - Sh 6conep Senodecns shakamtchi. 
IBALIOs eet enaen a= sie seiec st kamtchiliuliu, kam- 
tehiliilii. 

RAS PDELLY encase neta ae= tehibakodo. 
INOYO TH seein Sse COHEOS CHORORCD ik-kho. 
Bulb of a lily-plant -....... abu 
Fat, grease .-.--.------.--- aipul. 
Glassspearliee== se --s-ee kugnu. 
Riuniquick)|pamasts=eseeree == kotchokhtodi! 
Hof waterecsateseeoslen= = os akhkago. 
Cold water ...--- ..----...- akang’iu, akangiii. 
Sitidowimnils~eeseceinee = = tchatchi ! 
(RInGUeme cc ecianeets== ataems tativitchi ! 
Torun away =-==-- =------- mobi. 
Bath-room....-...-.-...--.- tehabatchov. 
Generative organ of man.-.| issa. 


Generative organ of woman] kutu. 


WOH sess chonce soscesce shidoto. 

Painioleess =a aeem acca dukhtehal’. 

Ute Tio Aoee6 paesoneseses tchveiado, tehveiido. 

AND GY) iecas pepocs Saecboce katcha. 

Mors pealkaete enya alwets ar tehakhnodo. 

To be drowned ..-.-...---- kashinama. 

Ox soneccsosasqonss zs e55e08 kuluat. 

SQ Ne acorns Sons Sos gcesend amany. 

IBC. coma néScas coonSecseese kaina. 

Looking-glass, mirror’...-.. amapitcham. 

SHY) D cose caso cece SHcoesesoe batchebate. 

Bald arke@)eseeies smacieeetissne batchekaviia, ba t- 
chekavia. 

Large baidarke -....--.-- -- katchebato. 

(OER? SSonss cect conesacncocée kabakhla. 

URN soos asco cHog ose sacs tchavyk. 

IS EMO TC esos coecoa bsEceg eee tupulu. 


513 


English. 11. Chwachamajn. 
qr sec asecsoses besos ee katcha. 
Needleman aaeeeermes asietetar yasu. 
Coverlet, quilt. ...-......-. teholokada. 
Shint@e-se sess saeeeiseine tehivalo’o, 
(CUMIN T 2 ccase fadseceiGsocienos paladok. 
Dacketnessseceee sales ete aal kamzulu. 
Trowsers, pants.-....-..... shakudatala. 
TR saoocue ceecousoadacce kamotitalo. 
hreadteresesees sense eeias sulima. 

TEE ig geeo cosa asses cesacode daboma. 
RGEAO Ra ssceco coca ncaatsee soal. 
Sea-dog, the common seal --} kabishe. 
OIG eesqcucnccecosccso CULE mitta. 


Show me the way to the vil- 
lage. 


How many inhabitants has 
this village? 


What is the name of this 
village? 


Sell me your basket .-.. ---- 
Come with me to shoot goats 


leventesws ser senate mat 
ED WelViGmectise steetaraaieiataiea 
Thirteen 
Rlounteenis. sss allo ses= a! 
Wifteen\.c.s+-ses- 5a 
Sixteenieocesceeetre-=ssleac= 


Seventeen ..--.-- ewer 
Bighteen: -scsscecsoe-—5-= 
INineteenieccmte-latsaee eer 


tchankovetoinna at- 
cha nopolle. 


bat bushe nopolli 
atcha? 


natchinopoli tehan 
shitchimata ? 


sheii dekhkaveto’o. 


davitch kadea besh- 
atchudoodea. 


sibo. 
mitcha. 
tu-sho. 
latcha. 
lad-ko/o. 
kosh-tchao. 
tcha-tcho. 
tcha-shu. 
na-tcha. 


na-ko. 
na-shiu. 
vinamitcha. 
vinatusho. 
vinalatcha. 
vinalashko. 
vinakontcha. 
vina-tchago. 
tehabma. 


33 TC 


514 


COMPARATIVE VOCABULARIES. 


Pomo Lamily. 
English. 11. Chwachamaju. English. 11. Chwachamaju. 

WEEN Oe) Hiss Go dooo tacos tchabmanatcha. WMO) coed gsnoes csssosscos liv’tchakhma. 
Twenty-two. -..-.--------- tehabmanakko, ING, Sago ooodes Faso oaseSce ' kugat. 
wventiy- PHL seereieem aera tehabm. vasigo. Bifitvenoe estate veer teaarer shotolema. 
Twenty-four. .-.-.. .-.. --.. tiushomashon. RUBMSioczm Soueonde soso chases kugavila-mieteha. 
Pientiy=fiviey. <1 -t-1s1-1-19/-7s'=101= toshomak-kho. Seventiyy. 2222 cee~ css-1- se ==! OSA. 
iRWwenty-sikasseestessese/- eee tiushomanamgo. STEN SSe5 ceccon sees bSscnc mitebaat. 
Twenty-seven ....--....--. lia’tkomashon. HANI Ot teetteeetere eee eee tushnai. 

je 1 wenty-eight..........-... liitkomanatcha, One‘handred/<:=2----0----- Jatchaai. 
‘Twenty-nine ........ -----. lia’tkomatcho. 


NOTES ON THE CHWACHAMAJU. 


By Pror, F. L. O. RoEHRIG. 


Good spirit : issul—The word issul means eagle. 

Evil spirit: amakule.—The first part of this expression (ama) seems to be the 
word which means air ; and amakule is a compound, according to all appearance. 

World: madji.—This word means also day. We find something analogous in Rus- 
sian, where the same word means both day (also light, splendor) and world. 

Water : aka.—A similar root for water and fluidity is also met with in some of 
the Ural-Altai languages. The casual coincidence with the word for water in Latin 
and the Romance tongues is simply amusing, just as the Chwachamaju vadu! (go !) 
when compared with the Latin vadere, or the Chwachamaju dd (give) with the Latin 
verb dare. 

Barth: ama.—This word differs from ana (rir) merely by the accent on the final 
a (amd). Such differences, by accentuation alone, occur in many languages; we have 
only to refer to Greek, French, &e. 

Sea: kdmots.—The form of this word is the same as kamots (eclipse), from which 
it differs only by the accent on a in its first syllable (kdmots). 

East: kale kaveidol igvé.—Southeast ; ashodo igva.—The word igvaé (wind) enters 
into these compounds; as the different points from which the wind blows may have led 
these people to the distinction of the points of the compass. 

Earthquake : ama ideveve.—The first part of this compound is evidently the word 
ama (earth). 1t should therefore perhaps be written amd ideveve. 

Rain: ikhtche-—The first syllable of this word (ikh) seems to be only a modified 
form of akh = aka (water). It occurs in many expressions which allude to what is wet, 
moist, fluid. 

Snow : tkhgiiu, ikhgiu.—The syllable ikh seems to be the same which we meet with 
in the word tkhtche (rain). Should it be a modified form of akh or aka (water) ? 

Lightning : okho shuglawattchi.—The first part of this compound is okho (fire). 

Day: madji.—The same word as for world, as mentioned above. 

Noon: madjilebate.—Madji (day); lébate seems to mean middle half, as we have 
midday, German mittag, French midi, ete. 

Midnight: duelébate.—Due (night), and duelébate, probably a compound like the 
English midnight, German mitternacht, French minuit, ete. 

Evening: dueliimA derivative of due (night), as we likewise use night often for 
evening, to-night, ete. 

Yesterday : dud.—Due is the word for night. There may be some connection 
between the two words, as we find something similar in other languages, as, for instance, 
in Russian and in some of the Turco-Tartar dialects. 

515 


516 COMPARATIVE VOCABULARIES. 


POMO FAMILY. 


Oak: tchishkale—Kale, meaning tree, enters into this compound, as in words oak- 
tree, maple-tree, ete. : 

Eagle: issul—This word is also used to designate the ‘ good spirit”, as mentioned 
when speaking of that expression. 

Claws: etch.—This word seems closely related to dtchtche (finger-nails). We see 
something analogous in Olamentke, where patchtchi means claws, and pitchtchi, finger- 
nails, the difference consisting merely in the vowels a and 7. Also, in Latin, we have 
unguis for finger-nail and the claws of animals, and ungula for claws, hoof, ete. 

Pelican : kaitchi.—This word is probably connected with kaitchiemta (crop of birds, 
maw). Also, in Olamentke, we have shabulun-aiti (crop-maw) and shebullu (pelican). 
The same we see in German, where kropf is the word for crop, mar, and kropfgans (lit- 
erally crop-goose) denotes pelican. ‘The word pelican is also used in German, as well as 
the expression krop/vogel (crop-bird). 

Diver (colymbus): ak-amaguga.—The first part of this word seems to stand for aka 
(water). 

Face: uumo.—In the first syllable (ww) we may easily recognize the word wwi (eye), 
just as we have in German, gesicht, which means eye-sight as well as face, or, in French, 
visage (face), which is likewise connected with words referring to sight. 

Temples ; shima-tchado.—The first part of this word seems to be shima (ears); the 
whole denoting probably the region of the head or forehead near the ears. 

Nape: meg-iakina.—The similarity between meg (the first part of this compound) 
and mekhia (neck) points to some relationship of those expressions; thus we have in 
German, for instance, nacken (neck) and genick (nape). 

Corpulence, obesity : atchabad-tchiimMeagreness, leanness: atchakavi.—-These two 
words seem to have one element in common, viz, atcha. As they are contraries or 
opposites, this atcha appears determined in opposite directions by the terms added; as, 
being in one case, atcha-bed tchi, and, in the other, atcha-kavi. Should atcha be the 
word for man (a corpulent man, a lean man), or should it here mean body—as we also 
say somebody, anybody, nobody—aud the compound mean a fleshy or corpulent body, 
and a lean body ? 

Saliva: ik-khe.—Perhaps ikh-ke,—ikh being the same word as we have seen in ikh- 
tche (rain) and ikh-giin (snow), and probably alluding to moisture, etc., as a modified 
form of akh, aka (water, fluid). 

Thirst: akadavdédo.—The first part of this is probably aka (water), the latter part 
meaning perhaps without, deprived of, ete, Also, in Olamentke, theeword water (livd) 
forms a constituent part of the -compound which means thirst. Something similar is 
found in several other languages. 

Boy: nata-kavi.—Girl : nata-kavi—WNata (child) enters as a part into these expres- 
sions; we should, therefore, expect somewhat like male child for boy, and female 
child for girl. But there seems to be no difference in the two words, unless it be in the 
accentuation when pronounced, as, for instance, in the Portuguese word avo and avo, 
which mean grandfather and grandmother. 

Young man: kaviia.—This word seems to be connected with kavi, the latter part 
of nata-kavi (boy). 


COMPARATIVE VOCABULARIES. 517 


POMO FAMILY. 


Old man: tylegin.—Old woman: tylemen.—These two expressions have one word 
in common, viz, tyle, so that the second syllables gin and men seem to indicate here 
simply the sex or gender. The syllable men we find also in shomen (sister). 

Warrior : ibatchdia.—We recognize in this expression the word ibaia (man), with 
the inserted syllable tchd ; thus, iba-tchd-ia. 

To gain, to win: mig-ia.—The two opposite terms (to gain and to win) have one 
word or syllable in common, viz, mig, which seems to be their starting-point. 

Deaf: shimdmotchoo.—The first part of this expression is evidently the word shima 
(ears). : 

Father : dabe.—Mother : déaten.—The first part (da) is common to both words (father 
and mother), so that, we may differentiate them thus: da-be (father), da-ten (mother). 

To marry : tmatatchdddia.—Imata is probably bit another mode of representing 
imada (wife, woman). 

Vilage: atcha-4.—This word is probably connected with, if not directly derived 
from, atcha (dwelling-place), so that we may suppose its meaning to be dwelling-places, 
an assemblage of tents or huts, ete. 

Watchman: atchdtchdlu.—The first part, atchd, means man. 

Aleutian: migilonopoya.—The word migil enters into the expression for south and 
southeast; it is here perhaps a designation alluding to the relative geographical loca- 
tion of the Aleutians. 

Indian : a-tcha.—Some may think it connected with atcha and atcha-a, and denot- 
ing originally inmates of dicelling-places, inhabitants of villages, people of the same camp, 
ete. We are, however, more inclined to consider it simply as the word atcha (man, 
human being). It is not uncommon for tribes and nations to call themselves men. 

Sheep : amany.—In Olamentke, this word occurs in a slightly modified form, viz, 
dimana, or yamana. 

Hen: kaina.—The same word for hen, we find in Olamentke. 

Cloth : paladok.—This is probably taken from the Russian nlamoho. 

Jacket : kamzulu.—From the Spanish camisola. 

Fourteen : vinamitcha.—Mitcha is the word for four; vina seems to be used for the 
teens, from the numerals 14 to 19 inclusive. 

Highty: mitchaai—Mitcha, in this word, means four; ai appears in the numbers 
from 70 to 100 inclusive. Is 80 a compound like the French quatre vingts = four twen- 
ties, fuwr scores ? 

Ninety: tushuai—Tushu seems to be united to tusho (five). This compound, as 
weil as latchaai (100), from latcha (six), seems rather obscure as to the original meaning 
of its constituent parts. 


WIN-TUN’ FAMILY. 
; oe ae 
1.— Win-tin’. 

Collected by Mr. Stephen Powers, at Tehama, Cal., in 1872, from Shasta 
Frank, an educated and very intelligent member of the tribe. The 
Smithsonian alphabet was used. 

2—Sacramento River. 

Reprinted from Schoolcraft, Part IV, p.414. It was obtained by Mr. Adam 
Johnson, ‘‘from the Indians of the Upper Sacramento River, California, 
near Mag. Readings”. It was copied by Mr. George Gibbs, in Nos. 
524 and 562, Smithsonian Collections. The spelling has not been 
changed. 

3.—“ Trinity Indians.” 

Collected by Dr. William A. Gabb, on the Upper Trinity River, California, 
in 1866. Itis No. 306, Smithsonian Collections, and appears as written 
by Dr. Gabb. 

4.—Noema, Wylacker. 

This vocabulary (No. 560, Smithsonian Institution Collections) is marked 
“J.B. Bartlett, from H. B. Brown”, and was obtained “between the 
Sacramento River and Clear Lake, California”. The spelling has not 
been changed. 

5.—Colouse. 

Like No. 4, this is marked “J. R. Bartlett, for H. B. Brown”, and as having 
been collected “between the Sacramento River and Clear Lake, Cali- 
fornia”. It is No. 563, Smithsonian Collections. The spelling of the 
original has been followed. 

6.— Tehama. 

This vocabulary (No. 561, Smithsonian Institution Collections) like Nos. 
4 and 5, is marked “J. R. Bartlett, from H. B. Brown”. No locality is 
given. The orthography has not been changed. 

518 


COMPARATIVE VOCABULARIES. 519 


7.—Nome Lackee. 


Copied by Mr. Israel §. Diehl “from Mrs. Van Tassel’s serap-book”. It is 
No. 245, Smithsonian Collections. The spelling of the original is given. 

8.— Ko-pe’. 
This vocabulary was published in Schooleraft, Part II, p. 428. Mr. Gibbs 
there says it was obtained on Putos Creek. He afterward transliterated 


it into the Smithsonian alphabet, and it appears as Nos. 324 and 559, 
Smithsonian Collections. The latter is given here. 


9.—Digger. 


Obtained in 1874 by Dr. Oscar Loew, a member of Lieutenant Wheeler’s 
corps, engaged in “ Explorations west of the one hundredth meridian”, 
and published in ‘‘Zwolf sprachen aus dem Sudwester, Nord Ameri- 
kas”; Albert 8. Gatschet; Weimar, 1876. He collected it from some 
Indians who came from California, and settled in Huerfano. Park, 


Colorado. The orthography has not been changed. 
10.—Pat-win’. 


Obtained by Mr. Stephen Powers, in Long Valley, near Cedar Lake, Cal., 
in 1872, from Antonio, chief of the Chenposel tribe, and one of his 
men. The Smithsonian alphabet was used. 


11.—Num/’-su. 


Obtained by Mr. Stephen Powers, on Mad River, Cal., in 1871, from a 
woman of the tribe. The Smithsonian alphabet was used. 


12.— Win-tun’. 


Collected by Mr. Livingston Stone, on the McCloud River, California, in 
1872, and published in the Report of the United States Commission on 
Fish and Fisheries, Part I, 1872 and 1873, pp. 197-200, and Part III, 
187374, 187475, pp. 428, 429. It has been transliterated by Mr. 
A. 8. Gatschet into the Smithsonian alphabet. 


520 


onaonrawf WW 


ee 
omont aon rk WWF © 


20 


wnwnwnnn w 
2oanapre Ww we 


28 


English. 


COMPARATIVE VOCABULARIES. 


Win-tiin’ Family. 


1. Win-tin’. 


Daughter..---.. 
Brother -..---. 


Hearticesecieces 


2. Sacramento 


we-e-tah 


3. “Trinity Indians.” | 4. Noema, Wylacker. 


bhank-tah--....... 
we-tah-la......-... 


bhank-tah-la 


il-la. - 
an-nac 
tsen-e- 


h-a 
tsup 


net-we-e.-.-- Wasco 


River. 
Wil-tahsecsacs-oe win-ne-ke ......- 
pok’-tah. ......-. dock-eheseasnteee= 
wi-tal’-la .....-.- pistit win-e-ke.. - 
pok-tal’/-la...--.. pistit dock-e-.... 
HAE) Nee eeconsosee cru-tut (small) -.. 
net ta/-ta ha/-pa .|...-....-.-------- 
Netiowetie oases = |p see ceeaees sees 
Secccc taeha sasese pacho-ni scascos 
THI PENT) NoaesodSas ||Sadoaaceccdosacccs 
lu‘sknutalai-kutec|lsssoeneecccescee ss 
Wiltl=tUvemei= see Wilts Uloeee sree 
WATi= GUT a eenetela cts WAN=We eo copes 
Mo HyOkKeescestsao- DOkKencesestesee a 
to-mo’-yi .....-.- tom, -eoceeoe oes 
WEN 565556 seonodl lesoses cpSeocd cadea0 
LEE Sonu cond aseceuodeScamcecut 
MEN is score SS 2055\|sonscncscc once Aone 
tah: 5 secessesee Chu=tesee--=-e =e 
Su/-nohwso-nohna|sce se deeeseniseosee 
TENG Fl sco soctsd|lscedac costes tices 
ta-hathl;to/shathy|pe-ssces-ceeesee 
fil SaSesaodss 0008 Sees sostice cones 
cheki-aiees--eese. ket-check-e-. .-.. 
chiesi-kel/-lisi--j-5|-meee ceo eeeceees 
FOr SH oe ooe6 A568 Shimisese= soso eae 
sSoQcgoscnen esebas MOU -=—s= sees 
Hie) Bee sao one OSS Mek ippeSsooSRercs 
totale Salant fuses oes Ched=1ckseree cere 


linyaiventssmeeeteote== 


nen-nah 


ya-pai-tuch ......-. 


poy-yo. 
tom-oi 


ke Seer 


wi-e-pen-it 


erus-tit 


pdo-e-ta-han 


poo-e-na-han 


poo-e-we 


poo-e-poc-an, pah- 
ko-ne. 


toh-lok-he 
doc-e-tet 


pam-eh-soh .......- 
netl-i-che...-....-- 
wen-toon ----.----- 


COMPARATIVE VOCABULARIES. 


. 


Win-tunr’ Family. 


5. Colouse. 6. Tehama. | 7. Nome Lackee. 8. Ko-pe’. 9. Digger 
WOUGLiay. se. ai k0-Oshig. = oc 542 ||-neecsicesecesaeccse pet-loke ee osee Wi6tOS-s- ce soseaa=ce 
finberen---es= == push-aw..----. Garkeyesss-ses== MuUl-t6;-5- == - t= DUS= tai < seem mac eaee 
Belle -csecccces ROSSA ONS co5-|/oocad nosapcencose Wa-chilkcs..- scm. ueta-ela: 5-4) saceeee 
Hines oo cse cass |Seac solo cesee anes dojeesee niacecsee Niel=yOseseeeese =| Dug-ta-elatess=s- es. 
MlUGissas- steers [se o=-eecacacmces el-loet.........--| he-yun-ke -...... Classes se oes 
ars pA-ChU seoatawec|| pace ass aia not-ton....------ PRIS!-SOs-eswascc=|ptOlBe 2-2 sence 
MELT Saeco coce 2555) PeSe poss ooSSmOeS MM ese saoscode SU-6le see) se | MECHO-tChUle= meee 
pocSdbesecas 526680] |sSe55q nseSa5 6505] ssn 556 a5ccgsenco os| poco aceasasasecs HEL DAN Ga Baca ana se 
nacede stands sesscSlhscacacqdsssd 6546] lessens ccodtoocsuds|lsaneeonsecss soe ~ =| Net-Dup-any so. sea. 
Saco neba soo osea0e Clawelorse-se=s||s-seeseeise<ne-s- =|) CHI-kKdl 2 osn-s550|) NOL-GO-rasht--=— 02s 
aedipeoss asses seeabe poo-e-pic-nen ..]............------| an-i-ho..........| net-te-hesh-bug-ta - .. 
IDV IESG SB ooscal biseos espe ocsoos NEt=DYnensey- == cio- klum-ka-ba-.. .--. IGE a i tes ecceanscesen 
Glannechtseesieaee | Neca aeteaaaieae eee set chime-.-..--.-- klO=tolseemcise,so 21 lOy=PUlbis joss theme atee 
par-tim -.....-.- mol-e-bon -.-.. win-toon ...-..-- GO eesaacecqascce Wie Soames scan ooSc 
klt-be. ..-.-.--.. CaSbsea—s.oc2 Danke sacs esoe ees buksses seca DAY-Okeo = ems cece aee 
WITH pee eneciseec tur-moi ...---- tomoOyeees: o-s-=|tlbtK nooo -MN Ole aste ate eae aalal 
ill Seodeanee= aca sasece ceoocantor bow bow .....--- GMM Ne ee Ses bos REA coco teecsenecne 
SINGS ean ce areas | Shea siaa csi sal |aasaec ews cesses Ginthis-cclssooes ce LGiass.ssoeeeeciseiine 
MAE seme HAN eersoSese| |Saaconehasseecodos HEH Soopers oobSor mat-at .-.<..---....- 
- US oo eeSSosnSa6es Oilesoesnoscecs| lo BH OS SIESOO eA ECCS | GE iSeOmonEcBonCore WEI i ooGs BosoEe cone 
Gbinals: So65anecee shor-no.... ---- SO-NO- se eecs oes Idlin-tksese2- = saec SO-NO)se - sec see mnee 
Kone se creases kohlacanseos ss Collissseo.shee == KO. csesne oases khol! sees acss-022 
tanh este =e Gall the secsmeaa teense cect cnc ccs tarshall Peso dasce Gash alessee ys cieae 
BQ soee ee ocoaees SheOs at eeaas es eteeee see ena ariae PSN ooeecodess fil ipaeacmeaaseouacec 
Sa-UD-Si Dieses tae se serene ea paee saa aeelece nes Che’-sa-ki'-... .--. moa-tse-ke ......---. 
(HELE TA SOW Spon! Baoca eaco cneess doleseees t= ses== (SENS ceooes oboe Ud onseaee cans te 
sagosecrened tones |secocoeecaaessee EIN aesoeconsoeel| MMAR Ssnqoo scence hI SIE Se Soseaane pecaas 
Ri osassspgsccss shem!:2-=).222== shim¥essa ss == -/--|| SONU Dame ccienas Se-MUb/ 522-25 -0-= Oo 
lo-l0-ke.-.--..-.. pue-like). ..-2--|a2-2< eeocisitee nce ku-pum’h.....--. Kkahaltjeseseiseacise 
soScoe saeco neinses Bee eee eased eeso ries soeescee setae eas aelenes==|| Cene-tone-MuUkea eee 
SCC HDTES CONS SOOCOS | sesacoesn5 408s) lose nee oS eeSeconer Chai-Pes ss ee eee ROU R ooeaeee nica 
SE DOEO GES OCD SOROnd| BeSceese BeanESe Be condaSEeloceeo| | NER Aro neccossal PUB Ree ee Sco scogcs 
SSeS CET OSC? dda60s |lasocdo escaccescc| |FGreocedeo tooo cbs | |posacooceaso cocran UGE ese5ec6cas yeas 
ssc edoococcs dcasdllbdecco Geb aa sees] Pasa eB AReepoecesal bocacncsatcosacadd WERE): SooGeé mos ened 
s@ao SHS. C008 S05055 ||Ssto nese coccecsd| sSedocosseoscennes| sasoonSonoce nSssa6 PAN-ROeeeeie == eer l= 
eApsoeensaee CIeaC Bee onan eaten ones |eneinten cighecaaise ee <= Na-nOsyerhl es-s2|sMa-1bs .5./cocu aes sess 
nosoe sce enonedss|| OIG i sce soos (OSG) Paseconsgoes WN obec condos pesocedoseese ease 
No-loskepsaoesetelne sees see ae loe a | tanita seredsciee werden Kkn-pumthees.cse: mai-shle-khle-les-.--. 
Quar-chnekei ose Sosa seyan= nie sss; os ose sscis. ever pakeco ese secense WEEMS FAA RE Bee cece occ 
neinenee rece ee aa Che-dick= 2 eceel||saoes6 ceasse—seo)|| PU L-TOs. oe. c-=-|) PO-LUS.-. 2 Sos 


521 


omanrnranrr Wwe 


yes 
et 1S 


12 


COMPARATIVE VOCABULARIES. 


Win-tin’ Family. © 


oo ot oO 
ar an 


ou 
o 


a a 
- S&S 


ne ww 


nN 


isd) SF) ea =) 


@ 


Engl.sh. 1. Win-ttin’. a eee 3. “Trinity Indians.” 4. Noema,Wylacker. 
BlGod ees oe. Sai-kohloee oe == Ralees Gesemiiee aac @e-deK=160s.35 acne Bhat kies 5 = se 
Town, village2-|| bos: .222---.----- eae ees a= well {soos sho Kem aa ese eee 
Chief... -- soesen|looceac doses eSHSos che-ke-tu --.. .--- WON sicccsescesesce | win, sb4e-tu ....-.. 
WARHLOR sc cccaal|= saccistaeee cte ence See oritee emesis klich-e-bute ....--- kel-lip-man....---- 
Briend sre nee seen cep ee aoe cease eee ee eeteeee Widea@hG a. Bice toec! ewe came oaboe aoee ee 
VOUS == —5'--= = ke=wel bos). oecslse sacecs soaaisecee ka-wel-wid-eh -.-.. Kelizel\... 5 ose. cee 
Kettle: 23-25 -o- peau cbc cbesodb | loaadon sacameswansac CiS-aSiesse se ceeeeee CH ni pereinete oes 
IBOW, e2s2ce025: ie (eli eee eae chi’-ta-mus ...--- WOD-Siess ee cee eee ché-tar-mis ..-..... 
WAT TOW eo ores TEE osecoee passes mMUtejseseee esses NOt ewe eee eee ee MOL bse seecyseeeree ee 
Axe hatchetSs.'|o<ten jaacceteeectltmcce emacs eoseane tSd=misse estes aes ché-has-mis........ 
Knife .....-..-| kel’-li-kel-li._.-.. tek-a-mus -...-.. gile-celessssecsees ta-ko-mis........-. 
(OahiWoaRe5 coed||sace coodeoo I eecean jessousacenes cases MENUS ioscan seos||Saseoo saee65 sana. eces 
Moccasin ...-... BEUSIS RS CoC ooo e.l Para onGecone sees dham-aus)..-----.-: tar-moodsh .......-- 
Dipole Ca[eens,. 2 Seas ot Sd goltkoles -2ees 2. 54|| holelaeae cee eee lol-kok, ho-lah . ... 
Mohaccowesemes | eseeeceeaseaeaae a Blo. aeesece secs Hey Reece caeheradc lolhs sae ceecisas eee 
Skiy, sec seems sete |ocieestse ems eesitadl |b oene aces ees NUK Se soos sees es alates eee 
SUNo sess asae" Ro Jel pashisashi; tu-kujecoce cosas BAUS: aac caccecce |00-K002= erecta erie 

; ta. 
Moon ass a se=. | Gha-miti-taliscs.3|-05-. 0-2-2. esccee GEN Sacosshsocchicsse chan-alth.........- 
Star eee ce cee | Me cee re otcee ecole aeemn omecaemeaee BAb-duUSiasioeeeer ae kloo-yook -.....-- 
IDEN Guseneodee. cease bese qacaadsc kit-to-ko)ss-2---- SOD-NG ates see seene ket-to-ko ...-.-.... 
Night eesice- ken-win’-ah,pi/-no| chip-pe---------- SO=PlOvete sees ee ses chip=peeee see seceer 
MOrnin gee ce lsietele sees oie hou-nah --..~...- hon-he-ma......--- hon-nah .......-.-. 
BWenIn Pe see ces eee cease cease to-ko-chip-pe -..-| ken-wan-ne.-.. -.-- laen-lahiesco-je- ae 
Sprite. 2. scceell soc eesinsiscciccciten| tees cer oteeaeea ee alt-a-pum -5....... ol-tep-u ma-kin .... 
Summer. .----. Paul-pl-scnseceesalseaneess eee pau-pe-lan.-....... pam-pel-e-kin.. .--- 
ANCOMNG ecco |lecieees- cee Sooces al heceetioe ceceeee cee hi-don-neeess=-s-. pom-chin-e-kin .. -. 
Winteneas.---- (SUES Pees nee |Aaoe so SoBSee seeeoe [PAN-Me-sim-M eke. emese assent 
Wand emer= ka’-hah, kari-hak.| cley-hi .-.-..---- ghal-hes- os -.)aaee. cla-er-ke semen sere 
Thunder 7----- bu-mo!rka) tose llsoesccutccseset ccs gha-haiocw.<tessacts to-mo-ke).-.. <2. 
Lightning ...-. Wwal-lo!*kar. <ce:|/-nc0. ee sessseeee ghaul-sas2--------- td-mo-ke .......... 
Rain eee se eee |plut=hehiass=seeeee lu-hol-lo. ....-.-. lu-hececs. scam | lu-hol-low . ...---- 
SHOW bree eereee | "yO!-lO\ =. ase we 2) O-laltss-5~-210 002 yol-laws.sesoe asec V O-lan ssn ee eee 
Wires. -cesseees poh; pau--------- Pls scodeococade Paw s<se seers PO Pesceoosoaeso dss 
Water: -s...-- 5. mem), Min. .----- HG essacesoaeac MIGHT SSq0 00660 da00 MOMysecseeeeeas 
1GOsseSso0 seespn| heSéss Boetonssaade |obdoce Soéehs asses ghaul-se-ma -..--.. puck-oh ...-....--. 
Earth, land-...| paum, pum ..-.-.. Kkoshieeeecaeeers K-1hte eee = te UM ces5qaqdsacses 
Sr tere eAG Seas Seeer cia cene seca EBB Saeeeoaeeeac welt-mam .....-... wehlt-men (salt wa- 
ter, wellt-mem). 
JIG otieco usd lsececosenssbeqeace mmem-pum ...---- NObt-al eeeeeeateseeee mem-pun .---.----. 
IDE AS oA e pe Boss | Sodhias eeebeeanocend |(Ssreshosucso canes A e-qaSdacchd||ldsoseonnSsaceocSties 
WEE Sood asee|lpacacs aobSscs50eqs|/boncse odcass doono: (Sar-a0heassc essen Ha pCese eee eee 


COMPARATIVE VOCABULARIES. 


Win-tin’ Family. 


523 


5. Colouse. 


6. Tehama. 


7. Nome Lackee. 


8. Ko-pe’. 


9. Digger. 


ta-mer ....--.. 
lol=koks- ===: == 


both-ter -....-. 
welth-mem -.-. 


pél-te-pum .. -. 


si-nol-bo, sun’h. -. 
ta-ti-mem .-..-.-.. 


pom-sin -........ 
ail=Citeseeenese a 
Kka‘—n2-chi sce == 


po-la-kau-a..---.-.-. 
tehek-for 23.522 5-22¢ 
kli-ko-pa-ra ...---..-- 
shu-ma-na-......---- 
kan-el (or k’-e]) ..---- 
bo-lok....-- - 


tche-pe-techa-nokh --. 
WMI e Res Seo 55555 


bara-bel-a - ..--.. <5. 
khai-la-ma ......-.-- 
bo-me-she-na -..------ 
Mca Sirs ciate artes creamer 
kO-MOK-S\= yan elets eis 
vai-lo-ka --.---..0--=- 


lloshar aie acer oer 


or 


COMPARATIVE VOCABULARIES. 


Win-tun’ Family. 


a 
2 


English. 


s 


2. Sacramento 


i Win-tiin’. Riven 


Beaver .......- 
Rabbit, hare. -. 
Mortoises-eases 


Wir-moh)-.s2. oa 


pu-yuk, so-kuh 
(coyote). 


ig 60g). | ae ee 


su’-lot (trout) ...-| cheet 


nu-rut 


h’yo-ke-has 
sot-taus 


pot-kels ........... 


3. “Trinity Indians.” | 4. Noema, Wylacker. 


ku-tah, pu-uke.... - 
ol-tah-pah 
shon 


chok-o .. 
NOPic  Ssqa0- steers 


COMPARATIVE VOCABULARIES. 


Win-tun’ Family. 


5. Colouse. 


9. Digger. 


6. Teliama. 7. Nome Lackee. 8. Ko-pe’ 
Cholthise<<.coee|tsoser se esiseccence he=wikhie-s--ce<- 
SIG ~sSaoeccedl|joacocueeco Sconeticn K0-dol'ccnjess~s-<- 

Be See ee al |e Ceicinaxas slam acee | pooeeelconc ceaeraeae welt ss-ss-s-ns0 
MO rss aces taci|soades made cecscese Jakemaiss see ear 
chuck, duchej=s|kenal Kae mem ets cm = lemeniaee aan 
Be iss oC chinkefse.. s-54--)Kla/Kamj-sacees 
NOPOr~=-<00= 55 ease er ee eeaaien | UO Dintee sak sine ema 
ShOes-2-s2--es 5 | PShakute)-...----5- Nalcukee eno oeaae 
Warmolthio= 01-5 |ssecesieceaqencessce S6-lai asec 
SR ea Ona Cobo DL eal Sece cD ObOoSb BSSeES Wee teescscesse- 
ee oenets asa fcisaias MU) We) oacece cocesa|| Mee estopsebosec 
PioccocsesoreecollOesoteneco nee esos Jo-koi/-ya..-.-.-. 
mem-tule...... PBomooseco cboreda.| bebecdessenesetces 
Bie Sars aehey tae Poell Seisetees = smecteeeset taasroe eee 
Seca Serenisscelacse COW-GOLO see cisaas scien se = seer iea 
Base nee eters aol cc cale te Soe scien af ku-seb Wetec nome 
chil=chil¥y.esaee|oae Scere nie ctecin ee mo!=lokoese tees 
ssodatanends ah0¢|[oscc cose osscodos ce pak’-pak ........ 
BAe ee ce seen aces eseceece-ceclestees|| DIkntio scesee ace 
Cheateccecsccsn|teoccocsecceeseocs Le Le Sem ome ieoeose 
ee fan eo alaeaier sac | Sac ties cele eenosieses hukhyeeeesee a 


bo-he-me 
tehus 


tsa-rok. 22 sees: 
0-le-M@\....s26.s<s55-0- 
nab-Ichil-6=- ss-5. 26 < 
kan-ti-shu-ku....-.--.-. 


kat-vatiscssscccs s.e- 


puy-gun-go-bok....-. 
Iche-rat 


Al) Git he asce-secascco Ss 


ye-tso-nash 


86 
87 


COMPARATIVE VOCABULARIES. 


Win-tin’ Family. 


121 
122 
123 
124 
125 
126 
127 


128 | 


129 
130 
131 

32 
133 
134 
135 
136 
137 
138 
139 
140 
141 
142 
143 
144 
145 
146 
147 
148 
149 
150 
151 
152 
153 
154 
155 
156 
157 
158 
159 
160 
161 


2. Sacramento 


English. 1. Win-tun’. ; 3. “Trinity Indians.” 
River. 

Name) --2conc-- saeodceremececces||MOt-1s-nanyensaenias SUD ASen eee eee 
White. .-..<---)|/\chai‘-aht -.-.- <==: haiSyalieees==aeeoe KON Ke sees = 
Black =<2-s.-. ||Nehuslu-lae es. cee. chu-lu-la .--.----.|-tse-lu-le--.---.---- 
Rediyecssseeee te’-det....-.-..- tar-de-.-:-<: ..-: ded=de.z-2-2: 7226 
ight) Plue!soscsee- cox acteesk eo Eee neem ete see tsa-ru-ke =.---. =... 
MOG (eo pacder| depose ACER sce Sous laseact aecosoiconce has-sa-lus - ----.--: 
Tightioreent= celtics ses etre oP | orate eee rcs tsa-ni-ke-ma-...---. 
Great, large -.-| bo-hi’-meh....--. kum-wah-sah ....| bo-he-ma...--.---- 
Small, little ...)*ku’-tet ......... cru-tet --=2--%-2- Ku-tatces tse 
Stronovca- seen |Peeeetees cece seman tees saeco eeae ss te eeasee acess esas 
Olde. sss2cs20 Kit@in.cseccse see kiet-cha..-.-..-.| khe-i-mil-a ...-..-. 
Wounp cscs os) Pl WIM -bile soccer ||sa se eaaeeen cesar loi-mes-8a - ..-..--- 
Goadiee = =aeeee cha/-lo:~ss-- =-== chol-la-be:...---. INGER I SoGS Cedar 
(Bade eecere ser chip-kul/-la ..--- chip-pah .....--- UWshpmoccee sade nos 

Deade-2- oss. Mi-niles as ens ae diplezs=2---si==- MIN-6lesaes secre 
ANIVO: s2cc\oe est eeeeewcee ese essen! lt sates cecssese siklelesnee sss eee 
Goldtececssccce ti-ma/-dah....-- tem-6: 222: ..2555; He-Manace ose eee 
Warm, hot 222:|\spi-lah) 2-254. - pel-la-me.....--. Kklat-rakk <i2-22. 25s: 
Lgscecerdes eens DiSNeticesenavec< NOth so -e eee ee as NO vase Norns tte eevee 
MOUs eee LMHS) SeGoe nace) LUE RenomeeS cane hayes: Svecass ee ae 
18 yet Sosacsess - Wile toliesemeees ase Mabie s-asee aa MO@rosectes saeetsees 
VG seeaseomcue WANE ose sera | Ce eayeats soca csc Sell seicwisieue ee eeroeiecione 
MC orico gaseos|lacoces sootoo oscae sedan eecell tinct cule secete esaees 
PHCY s-5 c/o cel| le sec a atecinn vatleeg|>oaes testes cnaeies| basics amcieeeeisacesese 
MRSS eee see ebi-balj-eseceooe WW niStiesisonass son=||Rdsacnse dopepoceoacs 
Mhatites: 35.5 3:25 cers seit Coe deo Bhaescees\lsoost anasasnoascnoe 
ANN cosets pacistentRetecina=acceasae Ko tease. 2-5 MDOCH=e-iitesee meee 
Many; much ...| bo/-yab....----- boo-yah'---2----- hums. Sssiecses 
WhO} eeosei-cae hak’-kah .....-.- Ea eisoSoce cberlisccoocoecncese ocooe 
IAT oeiasceciee tlt oto tieacisn creas oe alle Seca ae eee seins Kel:elviseaeaceece 3 
ING ays sce cho-kahy 2es-2ec chaw-keen ..---. hun-wap-na -.--.-- 
Ore. 2 ei ce iscnlecieserie= cleo ssid aahll eee sees eaeceeee bom-e-ta ....-....- 
There sacl loansoe Soset > Sepee, |[asosae apse scesooce ghent-la--- 2. - =~ -- 
Mo-dalyis erate hon hi/-mah -... | paw-tu-kah...-.. SON-NOstsereetes tees 
Westerd ayy sell eeiis-feeenctee cic sen-chum-us -.-..} len-da-...-..-.---. 
To-morrow ---.| hi‘-mah ......... hon-sat-che...-... him-an-ken -...~..- 
WES soonseccdes um/-min-a...---- umenghie- sft hOesaases oe ea eek 
INOFeemectee == elGlovemta-<reetel ellubicaccssee ces asnuk 2 222ssta2ce2- 
One se ssoaey =o |e eect eerste ei Ket-tet)-.cis-cces. e-Cetee cece seer 
IO coneessae4 Nooo cpaasSacetoDeG pot-fem ..-<.<..- pal-eleacsssse ene 
Mhiresyecese sees pase ae eee po-noth-lah ...-.. pan-ul.-.--.- sooness 


4. Noema, Wylacker. 


behiv= S225 Sooo ase 
com-mor-sab. .----- 
pish-tet 

el-kél-lie 
ki-et-cha 


Netses seme asses 


com-te} co-te..----. 
DOO-Valeerem east 
Paw-pe\----—- .2---- 


paw-tu-kah 


sén-clun-us 


hon-sah-ta 


a-0, 00-me-nah ~.--. 
el-u-by 
ket-tet 


par-lel 


pan-oit-ler......--. 


COMPARATIVE VOCABULARIES. 


Win-tin’ Family. 


527 


5. Colouse. 


6. Tehama, 


7. Nome Lackee. 


8. Ko-pe’. 


ly-ock, wa-too-sab 


NORE Gaceseossss 


clu-yok-e...-.- 
Joot-er 


cutoh 
te day-kah 


CO-MA-80 .... ---- 
ITIS=CB Wie see anie” 


temp-how 


HOTEREE Cie cecoce| lanaace ceancedead el too lock, kellah 
coscos second assed iO oencoa, coOess |Saouas peBeecaeoace 
nooncnoSadoseanobe|| WAGES ooogocces Mies ongonecgse 
HBOS Role CSP Se EE IEA opticon onad|\Ssoac6 csossscoaese 
Gia hfoadsensascos||5 SScepcosc coScee| |) soadsoieroooses 
noc Gaeace cp OSES 5] |aoee Besare. godess leamaw ..-.---- 

20 eme Sa65 dots Cos4|lkso> Sess acon esac DUO poeSe cos eeose 
SSR BASE BARSH Cop SSA ts Sesaeedb bocca paw-pee.-..-..--- 
BSUCRaeb Once BESece Jane eaose= ee lay Olt. 2-555 
Di-Deneeaasasiea= tep-per -. ------ tep haw ...--.-.. 
Qscsosuscse wees: EN sonen8 cons lnapoeeteraep Condor 
SHOP feeccnee ses e-li-wah ....-- a-O-Na Dees sae 
@-ta-ter 7. 2--- ==--|| Kat-teb-<o2.--- Cateti-aas eases 
pum-pa-t)r ...--. eae) Scab ese Bell -Cle esas tacit 
po-nos-ter ...--.. pan-olth. .....-. pan) Ul boss eaalaa 


lu-mu-ur’-bos ...- 
PEL-TAL. sss sseo- 
sa-nas’-chu ..--.-- 


cha/-ket,---.5--2: 
Gi=NOB a aeeeeoe/r 
po-pa-mi(whoisit?) 


e-te’-ta 


pam’-pa-ta 


po-nol-ta 


buy-ya 
he-ket 


bo-son-ne 


len-da 


bal-el 


ba-nokhl 


528 


COMPARATIVE VOCABULARIES. 


Win-tin’ Family. 


English 1. Win-tiin’. 2 Sacramiente 3. “Trinity Indians.” 
° River. 
MoULeosaeee ers sereeele see seaeser Clav-itiescsseerer khlau-it --=..---<-2 
Shy Naser eeser al [booead sebeeraceco- fan-shem .....--- tsan-sa .--....---- 
Rb papopa6 asada cose nocB GeO LES loospGccseaSase dean Jol-lochi-e=ees -ee-=5 
SOvelis o23 = ogo Saecect aces ou lacen|Peeoeteconceceecs shet-lau-it ....-..-- 
IBIAS S coc gasSh|lsoso cocees conb=5 cH |poogon ckn5 daonIocat ge-det-el-eeh...---. 
NING: ce s50 son's Dowt weertesscsecses|aeaceiscacios Seesee det-kal-ueh ...-.. -. 
UES Gaccss sase Soe sane COOSot bon] |FoScoqansesebscaar det-kal-net-ge-det- 
Ja-wit. 
lev envceete s-llMoseecinee seslsoc eee nan acta eeene eres det - kal-vet- baht- 
lum-it. 
Miwelviewees= ess | saeeeeeceee ces 6a6.| Rasa PRoaaaaan ase. klan-it-lum-it...... 
PD Wen by pisaaseo| base eataeace secs anc eeeses seloe ea tsan-ret-lum-it-.... 
SU h Aesriccecs | Mecaod Coa Sea OOeecd| oct caoeecce crac ge-det-lum-it ...--. 
MOLby scl ce anos erie ceeiee oo ees |sceeeriemseecisaisient« pan-lin-de .......-. 
Pifbycotcsete o2)| soins Soto ~ ane se anlecincente tama cicemests pan-lin-de pan-ut- 
lum-it. 
Sixby) sceceeicn|eese siesces ccc Senl|soecck aececemsasrce klan-it-lum-it...... 
Onewhundrediss|taeerew ac seevesse ear cet eect woos (SPOl-Uke 5.2 -eeevcere ae 
Oneithousand22| a -me sete ses/oe cies sooo sae cisccs secs os li SoccosaScad. case 
WONCAG Hee emaat= = IWAN See opees cecal! sense beacos Gaon jocboa Sobech cobonee. 
Mowdrinky-.s2 WON Sade peadea MehAaDlee =<. <= VOU-] aha seen - esses 
Royrun) == 225: pon-o-tu/-in....-.- cli-se-he......--. bon-oh-ta.....----. 
HO CEN). c5sa54||,sasbo odsose po505 i-on-ah ......-..- US GAB Sane esoe 
Toysin Pee meee ol eeaepace ta siestee cis Chau-0 eerie tsan-wa ...---- -<-. 
Torsleep sca: s+ |saeeccie eves Roose in-Oneeeae fence phie-na~ sescceseck 
To speak ..--.. tin’ti’-neh -...-.. lak-aheecset ect ines ieee 
MOVSCOs sericea Wi-neh, win--nelt wines cceeses ees) WEN-NA st. oco sae 
MoMOviCreteeaa- cho-ki/-mah -..-. FOWACO poeced|isa~ semasa5 codsa5 c6ee 
Ton kilMe creleicier kluk-a-pu’-dah...| pit-a-ke-........| h’lo-ma..........-. 
Toisite-=-2 2-8 Kin-klauc. .ss-= kent-lah.._.-..-- pau-met-la ----..-. 
To stand... -- hek=kailsahi. = see eetescetesecisels= ee oe hik-koi-a -..... 2... 
Tojgor--=..----1)| Nal-ta, hai/-lahi.-|she-a-laht. 22-1. - 41 Ral-ral one eee ee 
To come. .-..-.-. Widi-dajoo ese cecas WOYiisecesleo-cee Weh-@his-o- socenaae 
Tokwallke. ==" Kail-ah €- ee scenic sontencce re-e cee Ki-yaie cscs eecees 
Ro}workeinacecr BifGolks, oo 2 Sec |eeccce este weimecee VOL-LO=Naijsectoaect 
Mosteal een! --1| Mall -ADhocm ease eee aaeciee seneineeieeece kivyok cui. se,csmcse 
MOMIO yee Saag a oes aieioeine oie Seale eas ee eemseeeeeeresee go) Slaeemenoete = tee 
Morsivelcsas= Ela ematn ns sete teremmescincincoetaer NEWB) cceacnceocds os 
To laugh ...... DIWEV BN awe fens |Pas se sce esse eerie IEA aS onenco aoc 
Movcryjeeet- ete Wati-Chal pec. «2-7 |eenteswicle esecvaeces wat-sa ..... moacece 


4. Noema,Wylacker. 


bas, char-charsh -.. 
me-he-nush -....--- 
we-te-le, clise-he- -. 
chon-ohweceeseeeees 
Charewe sn sehee 
kKihe-nushles-seosees 
lack-ah. Sa ss5-ce- 
nin, te-kush 


yo-o-ko-ney 


pe-ta-kar 
ként-ler 


— 


COMPARATIVE VOCABULARIES. 


Win-tun’ Family. 


Uh Nome Lackee. 


5. Colouse. 6. Tehama. 8. Ko-pe’. 9. Digger. 
é-mus-ter . ..---- clar-wit ...---. clowsities-eiecms—e e-mus-ta .....-.. tlacuiths2ee-2=-5 eee 
ét-i-sent ....--.-.. chou-ghem .-...| chan sem.... .-.. e-tes-em-ta ...--. tsan-sem, (sem, hand) . 
sér-pul-ter -..-.-. | Ship-pan-olth.-| chep pan ult. .-.. sur-pol-ta .......| se-ba-nokhl.......-.- 
ser-pit-a-ter ...-. ehi-milth ..... chu melt ...-..- sur-po-te’-ta ..... lo-lo-khat --....----- 
par-ne-moos-ter ..| shé-clar-wit .-.| chan tlo wit -....} pa-ni/-mus-ta . .| se-tla-uit ..--..-.-... 
par-mem-e-ta-ter.| shou-clar-wit -.| she low it -.----. pa-ni-mus-te-ta ..| ke-te-telés ........... 
ae aa semnp- | she-mer -..---. shem ah--.-...-.- pam-pa-snn-ta ...| ti-kha-les.........--. 

er. 
mu-mier-ta-ter <=. .||--2--. ---o---- -- pan ult-shem sem.]......- : ti-kha-les-ket-et ...-. 
PEREICITECS IER) 8 ol ceo comoscodee|loocsoc Séencn sector looongs 66.5006 soca ca |oncoeaqooHeoAseoees see 
GRD ces cseone lbece cicognsuscpe Caletlockeecsem-s|eeeaeeeeeaseeee bal-el-ti-kha-les-.. .... 
pone bellerkawssa- | (eee as ae eee one eae ecto cine oll bie een cree cieeiere tine a [lie rerieneeta mates Meee come 

salsa einiee@ anal esalse al niaisic close aise 6 - Saniel sis Seis coatemis= ta ciaj sells aes wasjash eens se-ba-nokhl1-ti-kha-les 
GEGEN EN o56 |conkod ococHd b-o4) BOnSbD BanlSas acapcd soeses seeecoesbond seceapodooceaeotensaas 

LR etceremenEeae el=ber--se..222- Olbamces sete res ba) Ses Seo: sseeee| Daieaeae-ctea. crane, 

MOM -C-Ley eae aaa tee ces oe | ae adios arsine eee te=t6'\sf220 525 2225 LTA eed once quae oane 

Wie-tel- lens p< seat el mem aseer= soectoee Mibi-layee se. occ wi-tu’-le.....--.. ESI ppaepoecseans 

fON-Oee <a. chou-ob ....-.. ken-john ...-.. -- WAG! soe Sendeane COHU-N aie eee ee 

MOO=NO sacs) 2-2 ikken-shou-Ohs<s\esesac 2 teisicaie ss <= mu-he=..s.--5=s fchaucaVarer ceeeetases 

JEIRNGY Gee Aneel lecasas sasaeeune IVEND) sos Sobaos6 ce Kanal ea 2 tssni ISH@-N gece ate eee 

Sse ee eS coco Cee la-olk-er=..-=--.| oo-ny (say) ---.--| te'-we..-.-..--..| te-e-ne .-.--.-.--...- 
KVin@ra aan sao he Won-0) cecessae|lteae once? coscese tcho!-we..-':.--.. U@sNG) meses eee eae 

Se earear Cee Ceneisen OGRE Oni? 5 =| |sssa0es5 coe boson 34 SSehos conmce oaanea| HectoogabucusHbesatesd 
lim-oh .......-.. | dé-plah. .......| skil-ew.....-.. -- WEG) sons domes JES 1 eee eee 

uN 22 =. ss so5| en-kéntler | =225|5s-26- sssce-¢s22 52 pikh’-tla ham.-...} ken-khla-a’.......-.- 

[ee Apes enccs) Aare a cesar cosa Sean Senos Sear pe-chai’-yu ...-- a-lé-fay-2 ~..---. e-<- 
aera seo ee = WIM OLese closes (serine ie/ane see ree kai-un-chel .----- WPTEY sencconossco sect 

WEL-bY osc ee. Wa-€P 252-0025 We ass22)--2-)4-|| Wel-SUNia-=--.5-- Ne=Vileee eee sert eases 

Becesc Séooeede.cnce| fe nee See OCU epee ne|pecoas pooecebaeons locoe Scossy cscuss Cease 
SS somcino sso cusses Based PRS re tes CHINN Os sane eels fee = ae ete eee roman lla sears sale) eleicietee ne (ee ein 
eae aN D eat lewieisaeressjcle cise c||(2oc<lee sanasoctesac-o3| sai. estan ae Saeie aie [RAAT Sonocho coe Gac8 
cso: EC cee Reb S57 nee020 CES See See | SAbose Rosoceneeioge! otes aasesoas pamec RAR soscessccs ccssec 
Bare eee planiealoees| (Nas aantsectesisto=s- pelnate.< (2-222 S2|e- 2. ace sons nome. | Kd-a-Meb) ~---- ---——- 
Re mteteninemm miata teine (oe vies fares erates MO-a) 2o se cece onesies == - et see se | DUS PBs ao. wmmcee or 
watch-a........------ 


530 


COMPARATIVE VOCABULARIES. 


Win-tiin' Family. 


English. 10. Pat-win’. 11. Num/-su. English. 10. Pat-win’. 11. Num’-su. 
1 En Aare eae Wil=talsaieseaiccmee ya-pi-tu (while || Maize -..--.. nam-uk-i .... 2... 
LLY Barley =. ---- cha-wai-eh ...--. 
WOM an 4 eerste ee teerse crass pok. Doge Riya eor ere 
a te a a [SOUS ss ce Beer Grizzly bear -} si-la-yeh-..-.---. 
ather -..---)..---..----.------ an (my sather, (Coyotonee ee Secdizeh see 
Mobher coe tose eete ara eer faa ioiae FLOTSs@)- ese du-his-chi-men -. 
Brother ‘5.5 -||:s=seeceesses0s-0 cla-beh. CSc: SHRUTI oon ae 
Sistas =n. walle eve anh Regan lik’-et. Mouse: aeeeee tu-lu-kwe ....... 
Wiles ss Seto secce tec ecintiwecuse pok-an (your Snake....... ku-dilil .....-.. 
wife, met po- || Eagle ..-.--. Gil ct seesosboos 
kan), Buzzard - .--- HUNiaeeee eee sce. 
HNC === eS CO Quail 22 -==- Chyétiesecsact=se 
BEANS cao NS poe aos High ........ lel tee 
Hye--2------ sab --.----.----- Mon Seepey-a st yu-eb ence secre e 
Ear -....-...| mat..-----..--.- Small eee aes MO Wok eee eee ee 
INOSO)2esse eee Glin-ikWeeee—s nee Bigcsceee Ws Ne eee ee 
Mouth: .----- kOl.-.-----+----- Whittle: --<-2. ku-cheh :..5...-. 
Toothy- 2-2. Blisen mre ea == Oldies. che-kay- fo cssee 
Tongue -.... ta-hal ...--...-.. Young ...... pacho2f.2c20222. 
BEG sececad SUD sosceno = stes White. ..... cha-lo-keh. ...... 
Footi-<=- <--- MWI 2 -2e eos =2- Black 2. 2- BOali-d ose ce~8 soe 
Bow .------. HUB bocSagcoccaci Red'2\-...2.22 tu-lo’-ka ..2.---- 
SSUES Race BEG) essebo aco: North .....:. wi-ail-bi-wi-el -.. 
BRED sconoan SCARE Nae os Sonthieeese=- tr-ail-be wor-el - 
TRESS Ha NSo.  ceesbocer: JOR Gaecooec pwi-ail-be-pwi-el 
SUM «2-9 oo -|ooe nee eon oee coneee EERE Wiestjoco esas mo-mel no-mel. -. 
MON Soon eopacsacocas saance chip-i-sas. Tee aie ee 
Winds cona=- tu-deh’ <<. .--.-. Nou oe lane ee 
EEN Se SO esiers 22 To walk (go).| ki-e-chu.....--.- 
Wai e TOMI ose sectasicisi=’ uNVEIE Doctor ...-:. mal-leum-teh -. -. 
Stone ----..- ko-do-eh .--....- Spirit ....2-. ditehar “oe ecoeee 
Ground...-.. Cher esseaeeee ee 
INGE) Sapacood UES copedoosaaaes chuss. 


COMPARATIVE VOCABULARIES. 


Win-tin’ Family. 


12. Win-tin’ of Mc- 


531 


12. Win-tin’ of Mc-| 


epee Cloud River. eg SE Cloud Itiver. | 
WT cooSéacs ansebsesse Babe wintun,. Gambling-stick - ........---. taba 
WYVOHRI) ssebs5 Sabo ease esosec mohali. Gumbee so ate oan eee eee kélul. 
LGhy 6 secostesR eo edbRoe Saccrie uita. Tanned buckskin .....-..-...| téruch 
Girlie ae soe eeeasee eee pochtaila. Money ..--.-..--- -..-----.| pésus (Span.“ peso”). 
EAT eeenee = sete eae eee pikaninni. Speatinn--sscocrccece sess. kdyel 
Hather secs. 52 fetes ase hapa. TOpeay e-o-e-- == esses) tbe 
Motheteens =e asec ossicas-=- tutu. Cloth, coos. Ss 2522 se s5cconeese nauausi. 
Wife, sweetheart ........----. poichta. Handkerchief- --.. ..-- .2---. panitus. 
Grand mowers eases oases. puta. Writing, letters ...-.-....--. si’ wi. 
inelare cassettes eos khiye Blanketis--<.-2-- s-se=--+ <=.) dshalklos. 
Nephewsecs= «222 --ssesese nichi | Looking-plass .....---..----- ken-witinas. 
oulyspinit)-2--ocne- essa khlesh | Shirt.--..-..--.....-.-.....] winnem kédi. 
World of good spirits-...---. alel (literally ‘“up”).|, Moon, month ............-.- sas. 
World of bad spirits -. .-.--. poms Kenta, i(ken,e ||| Starsapass-seceisoesiece arses kla@yuk. 

down). Northistan---=+..-<-2s--<<o= waida-weri. 

An Indian ....-. see eeelsmasse wintun. Day eeseee ea sane nase seaets sanni. 
H6ad) ee siaca-aesioe cago =a |) pulyoak: Nightiecceascaee se a ete aoe kenw4ni. 
1a Or ete ene eGad.cObaCeraes tommoi. IMOrMmingessneclesnaieseteaaeer hon-hima. 
IPT@D) coccsc echt sdcocde nseate tum IDVONIN fee aaieeeahealae oar némoni. 
lod” s2geen bees oateeeos enesep me-at. Midnight=s-\4 sacl) ees chippe-winnem. 
ION < Gosh OaeSaAacbbe “sero: tuihio. Noon)=-2-3-= ---------.--| SOni-winnem. 
INFORE pends Sass plese ona oSocoel | levee) IEE CET meson eam aac ps eco hima ba. 
AUN Saccrobtecas sere secede kol. DIMNEL =e eee ese one sani ba. 
Ohinteenan nese eaeneasetee en dokhai. SUpper ss cece seas ese aceite kenwani ba. 
SVQ eee San s5 badacd.conecd si-i. Sunday, -2-2s2----10--eoce es sanni biha (literally 
ATI SS ison aen ose oes khidet. “rest-day ”). 
Handgnae sos oeciae= ss saan sem. Week ..-.--.--------2------ er lee ee - 
Jett Wiseamee ees dSseeaaseaes pak. rest-day ”). 
Chestin-n5-5-cagecs stesosee tunmakh. Norbhi-sseesteseaences esses wa’-i. 
HOD oc wa rle sn = olemta santas i makhus. IOP) cosas soooSce coc oee chen po’-ue 
Roots says: satis cHoSo8 meyi SOU sess ances siete nor. 
Backe.< ssa ee chi = cece tinu Westar once srerctice estnlgasces num. 
Sail seo 4356 Se5edcccconSene nikel \ WANG 6 nossa sag saoocas ooe0 pom-misaime. 
Chick: - 2s )2[ssoaens sselnse se. wi-i Wind (strong wind). ......-. kaha. 
FLOUSG ons Nema acine acess bos. Pleasant weather .-.....---. kéleha. 
IBOW on cterstcnn Sooners cmanns saa kélul Cloudy cm emicesreceeia 2 sete oe ele 
TATEO Wars sees eee eenieeee not. Rain (and to rain)....--.--... libé. 
Knifes cro. s= ae nte neers ea tseian. kelli-kelli. BDO Werte setefecisi- seis sees =e = yola. 
PLORACCOl se aera a aeeee ae lo-ole. Wine. genase ese esesecseser porr. 
MArend (soos saat ies bhiput AWE? Sc ocoadapanehees aDce memi. 
abiea. jacana eye essees taki. Marth wWand!sseccesce- ssscec pom. 


English. 


COMPARATIVE VOCABULARIES. 


Win-tun’ Family. 


Rivertcs: sae een poate 
Mountain 
My land 
Atlantic Ocean..-..-.-. BOSSE 


McCloud River 


San Francisco, New York, or 
other distant place. 


Growing acorns... 


Acorns 


Flour, bread 
iBuckeye-ut--.-..--s-c-—- 


Beaver --- ---- fare siniieliaiioere 
Rattlesnake; ...-<.. <<. 2.:--- 
Fisher (cat) 
Water-dog (lizard) 


12. Win-tun/’ of Mc- English. 12. Win-tiin’ of Mc- 
Cloud River. zs Cloud River. . 
welch mémi, bohem || Water-ousel ...--.-... ..2-- sursinni. 
mnenitt Plum6.s3 23-855 se tecieceasee khalokh. 
oe ishesf se sos eee eee diket. 
bohema pil-yokh. Sal nion: st aes ueet een aeee nu-ulb’, 
ne pOE Salmon-trout ...-...---.---- wayeda-diket. 
Eee ae (i is ae AMOUNT eacotode cSos Sas soneoe seyi-ulot. 
‘Ufar-east: sjail t=ll| (Gillsic se o-sass-\seriteeemeees|) Khem 
water”). White-fish of Sacramento | chists. 
winnimém. River. 
kélel pom. Maleisalmon!S eaves. oie ia chiirk. 
Hemaleisalmonese- ---5s sees koraisk. 
shon. Blackisalmonieea-eeee eee cee chrlilu nu-ujh’. 
welch. White (emaciated) salmon --| e-itepem. 
yokos. Late-fall-salmon .... -...-..-| e-ipatepet. 
klaburuk. 


McCloud River salinon -....-- 


mi (in a tree, mitole). (GRA ee Bet Be 


ehus. Salmon: ttyeeeee-enes eae 
lilich. Dorsal fin’ 2..2- S=seiass occ 
peyi. | "Adinoae dint 25. skeet 
chok. Pectoral fing-*:- 22422 shoes = 
ens Maal dines oe ete nae 
piurmalh, Caudallfin se. = ees ese ee 
klichli. Bish-spawn)----2<--- «sce 
chautras. Salmon eggs......---.-----: 
yéinot. Nee eee 
shown: White ante. ees ee 
chilkh (grizzly, 

yaa): | Black Sat stenssneeasce esas 
tichellis. Dike eee ar 
ee (Pig, | Great ange) seneseeese esses 
mens frulich | (0ey=| (rea oe ee ee 

ally “swimmer”):)||GNeWise--s-1-2= 6) siete ee 
biesdayus. Good's. 2 sete Se ee eee 
karda-ilet. HET le Mere eS 3505 cadeaot 
nop. | ea viyeee aaa osel eee ere 
nop nikol. [shone a=teeee ecto ae ce 
nop klummis. Shorb: c2escsccenceasesess—=s 
séchet. NeW IClean sere eee eee 
khlak. | Dirty ss. ceecem eae nencame 
yupokos. Sina Sib eemeeeteees seeeemtar 
hisolet. |) Tired fatigued) 2-2 s22-2-. a5. 


winni-mémi nu-ul. 
kuirilsh, 
ki-utet nu-ulh’. 
kho-rol. 
tuh’wki. 
alél-ik6ébol. 
kénti kébol. 
pwa/-tolh’. 
wiuro-us, 

pu-up. 
yetiunas. 


keya (white 
yipatu). 
chululu. 


many, 


puri-ua. 
bohéma. 
ku-utet. 
furbis. 
challa. 
ehip-kalla. 
yilkma. 
charua. 
wo-6ta. 
ila. 
bikula. 
kéla. 
klitichet. 


COMPARATIVE VOCABULARIES. 


533 


Win-ttin' Family. 


12. Win-tin’ of Mc- 


12. Win-tiin’ of Mc- 


Bagheh. Cloud River. Pee Cloud River. 

= } 

@razy; IuSane=s--e- os. 6o--- khak. iin: SosoResasecas SaoSou cose yoli. 

SIG hae. 6 Sean 606 soo SESE kwiye. lWPretibygsone ames = ela a= yoli popum. 
Stomach-siche= ssse= co. === teklich kula. Very (adverb)... .-..--.-----| -bim (suffixed). 
Wead\. os -naceesees sc e--~| inal. INGHIONA, cane s=naearcnaeD soos choki. a 
IN Gayla coo ses Saco pgEpEScsoedr muruch-bia. Particle referring to speaker -| -de (suffixed). 
(OGL Gore sa6 cos sa0 Seinen cece tima. A long time, always. ....---. honda. 
Wiis WOR ososcc cased cons pilame. JOA? pasesdoscaGaaeSscEeas sacs kelél. 
Middlemesseen eee aaa winnem. IBIENG Kat ssoecnpecomsoces enor éwe. 

QTM e S555 socsesccesebsses kése. AUIGH® cosede saabosSabss0 case puli. 

(OMEN, ses cocéeo cuso ceccee witelli. WEG eM Ens Aso aancsocke lénda. 

JIG EG Snoasassesongoue cece nundma. To-morrow - -.-.------------ hima. 
IDEGIELT oe ee ccodacon See omei. MG apsenescsecoe Soeeaocees ho! di-i! 

il, Wye WtGhdases5 sa55se0ssas0 net. WON Gsecsoosceee cbeces Soesae éllo! 

QOH MWe S-e- SoS5a5 Seososes mut. MOINS Seisc cece se cenrincecoooses kétet 

He, she, his, hers, anyone, | mut. WMWiOmee ores nenee carne siete pale. 

man (the French on). Treo ee ee eee pan-oulb. 

Me. ------ 2-22-2222 22-2 +e niss. GUI eects see eeciselsrsacrs kla/-uet. 
FHIIISS ooo a= 8o oe ec con <poad | St TEN Occ sceeos cooecansnSnaas sdnsei. 

PO ome moena se pmane conn kom. DERE eons ae a aeiesinemieciee set-pan-oulh. 
Mary, SHUUN IV ENY) a= “aoe n = biiya. SENG liceesss cooasstasces sees lélochat. 
Nie arian oman -ea nner petit | IDEN ooSees soso eseceo coee sét-kla-uet. 
YOU Sl ceeo= se z0cmaeco coo ae Mine were a eee kétet-élles. 
ast year: 2eesees 2 ee use popil. epee ainsi eats de 
This year. .----.------------ po po-opil. picensy meee earaees ketetavintan, 
INGER DASE Gaoceo cceoscse case popum po-opil. TRE ee eee a: 

By and by .----------------- pop-ham. US thayabahay ice eek oe ae bila 
Same..----..----+---- +--+ piyanni. Mordancot sat wear aeee chuna. 

How? .....-+- +++ +++--+ +--+ hen-nonie? Moislee pre ae as= aaa las eee ke’-ena (sleepy, ke'- 
How Many, 9essecsesscne==-- hissat ? enka). 
When? how long?..-..------ héssan ? To speak, talk .---.......... tin. 

WME) BES Sc soc Saco deaGne hékai? MO;SGOls sa aasts- See oles ans aoe a winne. 

Little while ago .......----. poilan. WIIG Gi ce teco 6Secedee sesso heihina. 
Long while ago..--....----. lendaéde. Mii) ot See Re Sesecien po ach klame. 

Over that way.....-...----.| loreke. MOBlbissoo tees exe e mie kéltna. 

On opposite bank (of viver)..| puyelti (mémi). Mo stand) pees ea alee hikéya, suki. 
On this side ...............- numilti. INDE) cocecsestess sSenbe S255 hara. 

Not big enough. ..........--| bilok tuma. UR CBG esoctions cosoeccbsoce wida. 

IDM pos SSR HococD Aco Sse ken. Hts MOH eeScoecoeny coup oEoose klitich. 

Wi esase “Roam anooseaso DoSoeS alel. Toishealls- a csen= csoete se khéya. 

In, on, among ......--....-. -tole (postpost.ion). || To give...---..---------.--- kite, klamet. 
(Al mostis.sseeshes=- sesso | use. NpRor Crys <a-ene sss ora eas oe woche. 

Day before yesterday --.----- use‘lenda. Come and eat!.......--.----] pa wida! 

| 


COMPARATIVE VOCABULARIES. 


Win-tiin’ Family. 


12. Win-tun’ of Mc- 


12. Win-tiin’ of Mc- 


SPOS Cloud River. Bnglishe Cloud River. 
Mo@WiM)..5 ss. <5 3845s cscs ce tulich. To be the matter with. ...-.. bin-wai. 
Mowowsaboateosssssp oes es mémi tulich. Provoked!-2ceescanaccisees chilluk. 
Tooke ames serves SSSeront win! Doltakejen-- seems -s\a-eee ee chinni. 
TOM Meeea2aceeecesas ees ses pi’-eche. Molbatherescns seas. eee kam pehas 
Moverawayils-ce sen sceree ae yelokairda! Binished@'s.. acccesac tacnnoce: kaireme. 
To go in search of....-..-.--. wine hara. Tobrushys.csecesaese eee siokus. 
Mojgolvisiting co-e-sseseeee tiltita. To get up (from bed)... -.--| wilne. 
Comewherelizen- ee eee eee wé6! (coming, weld- || Cooked, done. ...........--. chaw0l. 

hoy: To joke, scoff .............-. bila. 
Comejacain esse sees ==) we-i wori! Gone, used up ...--.---.---- atcal 
Moygamblereccsc\s2 se. eee chiihe. Quitly OM Vente See cease 
ROMUDYjen= os sles ens <leas= at chi/-ume, Getiodtioee ae eee anallt 
MOlCaALry AM BYsas- tase aera hereima. Baried 4 oe Pe eee dakhal. ° 
Molbe inGwanuloh--- sa -s=- “bids (suyfized). Bring a salmon to my house!| mut wida net boss 
To understand........-..-.- muti, tipna, nu-ulh’! 
Gannot: sesocce meee ensues -miva. Do you want to see my gun?-} mut winna skfa net 
MowmisemUpica cesses ete kentpana, senate r 
Mhanksy oul paceestseet se eee chila! (literally 

oshootssecereee ne -tereecoe yupeba. | “ good”). 
10) OP(O N seoossonceecssases periman. Ti WantitOiS0@ seme s=/-\== 5 wini shuia. 
Toistay, torest)-----)---. 2--- buha. Will you please? ...-....-.-. suhana? 
MODLIN GS ewal seers aa weérel, I don’t want to work......-. klitich lispinada. 
To pay, to give ......--..-. | duya. Let us go! good by! come on!) harada! 
To want, to require -.....-.. sku-ia. || What is the matter? ......-/| hestam? 
To be hungry..-...---- sEoooe ba-sku-{fa. Nothing is the matter with me| elo de hestamin. 
Tostike!s.--s-+ wsscieaeicc se = kupa. | Jedon?tiknonw: soseyen sii cess o-u. 
Mojchopsececast-sese-lsaes see ktipa. Dell'me:! (say 2 see eee- héddi! 
To reside, to remain... ..-.-- pomadili. I don’t know how... -...----} i-uer. 
INO fons Sag onesHcoss ope || youll: I will take it by and by... -.} chin o-u libade. 
Mojbertined\aeacasseee sates klitichet. Utihurts\Me sree ceieeeeeesee. ko-uydda. 
ANON cameo ccesebosanes ace hire, | I guess s0....-...........--.| hibékai. 
Mojskin secs seseeeeeee eee iriticha. | PELOETYetp ec aertrs-teetiosierss weri-weri! 
Tojskin'adeeris-s-+2-1+525- nop iritcha. Comeiin'! See sans eoe-eete seas elponna ! 
Mowbetatraidysscesn--sereees khilup. Come in and sit down!..---. elponna keltna! 
EROVKM OW? y= 3 fata = stasis se tipna. Will you comet: <2. 2 .)----4- hessan mut wida? 
POWALLOO. -cctnas on acee sees atlnas. I do not care ........--.....| hésta. 


MUT’-SUN FAMILY. 


1.— M7’ -wok. 


Collected by Mr. Stephen Powers on Calaveras River, California, from an 
Indian of the tribe and his wife. The Smithsonian alphabet was used. 


2.— Tuolumne. 


Obtained by Mr. Adam Johnson, and published in Schooleraft, Part IV, p. 
408. He says it is spoken by several tribes on the Tuolumne River, 
California. It was copied for comparison by Mr. George Gibbs in Nos. 
523 and 526 of the Smithsonian Collections. The original spelling is 
here given. 


3.—Costano. 


This vocabulary was published in Schooleraft, Part II, p. 494, as having 
been obtained at the Mission of Dolores from an Indian called Pedro 
Alcantara, a native of the Romonan tribe. It is No. 525, Smithsonian 
Collections, and follows the original orthography. 


4.—Tcho-ko-yem. 


This vocabulary (Smithsonian Institution Collections, No. 354) was pub- 
lished in Schooleraft, Part III, p. 428. Mr. Gibbs says it was obtained 
from Indians living at the head of Sonoma Valley, California. In 
No. 354, Mr. Gibbs transliterated it into the Smithsonian alphabet. 


5.—Mitsin. 


Copied by Mr. Buckingham Smith from the writing of Padre Aroyo. Mr. 
Smith says it is the dialect of San Jean Bautista. The spelling has 


not been changed. 
535 


536 COMPARATIVE VOCABULARIES. 


6.—Santa Clara. 


Obtained by Rev. Father Gregory Mengarini. It is No. 308 of the Smith- 
sonian Collections. Concerning it, Mr. Gibbs says:—‘‘The accompany- 

‘ing vocabulary of the language of the Santa Clara Indians was very 
kindly procured and forwarded to me by the Rev. Father Gregory 
Mengarini, S. J., vice-president of the college at that place. It was 
obtained from an old chief, who represented it to be the only one 
spoken in that part of the country. Father Mengarini states that he 
was unable to revise it as he had wished, believing it not altogether 
correct, especially as regards the verbs. Indian languages, generally 
at least, having no infinitive, the first person present of the indicative 
was in each case asked for; but, there being no uniformity in the 
replies, some error was apprehended. The root of the verb is at any 
rate given. 
“The sound of a, e, 7, 0, are as in the French and Spanish, or as in the 
English far, step, fish, top; the double o as the French ow, or the Italian 
and Spanish w, or as in the English stood. As regards the consonants, 
chis pronounced as in English and Spanish; sh as in the English shall; 
but the 4, when not preceded by ¢ or s, is strongly aspirated. G is 
guttural, as the Spanish ge, gi, or ja, je. G at the end of a word sounds 
often like the German ich.” 


7.—Santa Cruz. 


This vocabulary was procured by Padre Juan Comelias on Monterey Bay, 
Santa Cruz County, California. It was published in Alex. 8. Taylor’s 
California Farmer, September, 1856, and reprinted in the New York 
Historical Magazine, February, 1864, Vol. VIII, p. 68. It is written in 
Spanish orthography, j representing hh: x. 

8.—Chum-te'-ya. 

Obtained by Mr. Albert S. Gatschet from Charles Manning, a Mi’-wok 

(Chumte’ya band), who was stopping in New York, March, 1877. 


His tribe were in Mariposa County, California. The Smithsonian 


alphabet was used 


_ 


COM PARATIVE VOCABULARIES. 537 
9.—Kaweéya. 


Collected by ‘T. H. R.” in the vicinity of Four Creeks, California, and pub- 
lished in the San Francisco Wide West, July, 1856, and reprinted in 
Taylor’s California Farmer. It has been transliterated by Mr. Albert 
Gatschet into the Smithsonian alphabet. 


10.—San Raphael Mission. 


Collected by Hon. Horatio Hale ‘“‘at San Raphael, on the Bay of San Fran- 
cisco, latitude about 38°”. Published in Transactions of the American 
Ethnological Society, Vol. II, p. 128, and reprinted here in the orig- 
inal orthography. 

11.—Talatui. 


Collected by Mr. Dana, and published in Transactions of the American Eth- 
nological Society, Vol. II, p.123. Mr. Dana says :—‘A tribe living on 
the Kassima River, a tributary to the Sacramento, on the eastern side, 
about eighty miles from its mouth.” It is reprinted here in the original 
orthography. 

12.— Olamentke. 


This vocabulary (No. 415, Smithsonian Institution Collections) was collected 

- by Kostromiloy, and was transcribed by Prof. Roehrig, of Cornell Uni- 
versity, from Vol. I, pp. 234-254, of K. E. von Baer and Gr. von Helmer- 
sen’s Beitriige zur Kenntniss des Russischen Reiches, St. Petersburg, 
1839, 8vo. 


538 


a nF & WO 


32 


COMPARATIVE VOCABULARIES, 


Miut'-sin Family. 


English. 1. Mi'-wok. 
Win SescesrcScce mi/-wa ....---- 
Woman ....-.... O-su ces eee 
IYiiyfigaoscososacan ech-e’-li-chi.... 
Ginter eee ko-cha/-chi ...- 
TRO see ca cend|scocoscnaece sone 
Bather=2---<--s6 Up-UNeoeoreat 
Mothereece =e u’-tah ....-...- 
My hos bandlesece se see senate 
IN WANA Op ccad snqd) bosao7Snoscb cone 


My son (said by 
father). 


My son (said by 
mother). 


My daughter 
(said by father). 


My daughter 
(said by mother). 


My elder brother. 


My younger 
brother. 

My elder sister- -- 

My younger sister 

An Indian 


ta’-chi (brother) 


te’-te (sister) -. 


tol-ko/-suh .-.. 
sun’-tuh....... 


2. Tuolumne. 3. Costano. 
me-wook, pl. me- | im-hen ....-....-.. 

woom. 
OS0CIRen coer tase ra-tich-ma..-..... 
@S20-CO) we repererayeloiel= she-nees-muc ...... 
o-sote-cO .....--. Cala eccte sete 
he-kin-me-te-co -.| o-cloosh-cush ...-... 
oh-pah-te.....-.- ahepahyees. ee eee 
oh-tah-te ......-- ah-nahscos2 ee 
nang-ab-te ...... mah-ko\ esses sees 
O-Sall <2 ose ioe sas hah-wah....---..-- 
an-tchoe ........ een-ne-suc (son)-..- 
too-net ....-...2. cah-ni-men (daugh- 

ten). 


mah-woom ...... uc-o-ta-nic-ma ....- 
MAh=WOOMeescce bao eeeee eee raat eee 
how-nah .....-.-. 00=le6)s=5 =e = Sena 
@-80Cks et enscees Oo-léelmeee eee eses 
MAal-CUS-CO. e-.--'s|| Sao anees see seeee 
tol-co, pl. tol-ca-su| tu-o-rus -.......--. 
hoon-teh, pl.hoon-} re-hin..........-.. 
tus. 
MEESOGase eseccs O-O8 ewes -leeinimiwie sete 
ah-wook <2-2\>--. Wwer-per -..-.-. ---- 
nep-pe-tah ...... tas-seck ........... 
cotteh, pl. cot-ters| se-eet ..-.-.-.-.--. 
hah-muck ..-.--.-. oo-lee (hair) ...---- 
Jo-ln¢# eee [EPS ootcen codasack 
an-nahy sees ertece= TRASH Sooo sosoco ccc 
te-such, pl. te-8008) |... .25-----1s 2-1 cee 
tche-ki-e ......:. to-moch-ra ...-..-.- 


4. Tcho-ko-yem. 


wis-uk-kush (little 
hand). 


_ 


COMPARATIVE VOCABULARIES. 


Mit'-siin Family. 


5. Mutsun. 


thrares, tsares, cha- 
res. 


mucurma..----.---- 
cochinsig:..........- 
atsiagnis ...-.-.-..- 


Sinigsocee sie 


anan .------ 


MACCUE See aeetece es 
(AMEN oa Sscqcceccue 
MGS eee secre steer 


tagnan .....-..--.-- 
UANISCS eet niceten tote 


tahanan-.>.-/-5----~ 
CNRS ic soos eee 


6. Santa Clara. 7. Santa Cruz. 


8. Chumtéya. 


WERE eee acore ccoG chareseacos sees 
ROCHE? aoece cesses quitchguema ....-. 
netfresh ....-...-- alashal soeesse clase 
nesoorik’ -......--- mapas hes eee eee 
ne’-pe-soorik’ ...--- alashieeecestce =r 
ap/-pam ..-...-----| apnan-.----..----. 
enfana Meese se] Aaleceecietaa ace 
WMACCOscse=eleseeae WACOssseeriscaeeees 
AsMaM see lena=ss oe haungns see eteseer 
in‘nishem (son) ..--| innish. ..-...----. 
shininein (daughter)| ca......----------- 
taccam)--.---\.«-=--|| belnan! ...------=-- 
fau-Shik/-Sshenvass= 4 sacs sjo-es one eine tec 
tananemi (sisier)----)| tec: 2. --ese. === 
UEKI, “AS ouig coo eos| bea SodeBStcchaaeaacd 
tagash (ta-’hash) -.| uri..-..-.-.-.------ 
Ot ne Ss6e qe ceseds LENIN eS aeeeeae 
SGSaSCcSoDcscrep Sse chamus)—2s<s—- 1-0 
fimimach=eomeccae timateccias c= sasene 
to6k-shoosh ....--. GUNG) Seeeeacocsesae 
li) maisseooosde ose5 lie pRRaeBacaussocs 
QSbaansa coca ache UStesesee eee Reese 
wépperem -..-.-.-- UGLEE Goecconcnoaas 
lass6gem! ...-<. --<. Lass seme s aio ates 
SULGEM one os -isec ee Gite aees ease nacsce 
ClEKCMesa secs cman BiG) eoueon coodoaee 
ranndiem ......-.-- NALCOSBseeeecteeeaee 
ISSN (CISSOO)) eee =|) YAW ee entese sfose = 
HALTS) ecobecoueaue spalmish ........-. 
ton6cram.......... TEEN ce osocaa ee 


n4énga, pl. néngtaya......-..--- 


6bha, pl. ohh’taya...-...-...-.- 
eséléke, pl. fito eséléti..---..... 
obhatke, pl. ohh’tayati ......-.- 
eséléke (baby) .----------------- 


ob6, pl. obéya, opdya; my father, 
obérati. 


ami, pl. amiyu; my mother, amin- 
ti, pl. amiyanti. 


nanganti, pl. nangdyanti -.----. 
obhdnti, pl. oh4yanti -.....----- 


tajinti, pl. taji‘anti ..-.-....--.- 
itinti, pl. iti’anti (from itiyanti)- 


tétenti, pl. totéyanti.....-.----- 
oténti, pl. ota4yanti.........-... 
mi’-ua, pl. mi-utiuya, mi-utiya -- 
mi’-ua; band of Indians, mi’-utiya 
higgo, pl. huggéya, huggfiya.-.. 
hiso pi hisokdee = ace meetee sae 
taéggat, pl. taggatdti.....-.-.-.. 


télkoho, té6lko-o, pl. ittéhi, t6l- 
kéhé (tuk in Yo'-cut). 


hintoho, pl. ittei hunteydho- -.- 


nitoho, pl. nit6ya..---..-------- 


o’-ua, pl. tito o-ua; my mouth, 
o-udnti. 


lappit, pl. liipteydno...---.---.- 
katw‘no, pl. kutéya..-.-...----- 
héméchuno, pl. ito h6méchunu.. 
h&ipétono, pl. huptuy4no-.... ---- 
chépénunn, pl. chapeydnti ..---- 
tissono, pl. tito tissoy4no -.-. ---- 
tissono, pl. tissotino, tissoy4no -- 


539 


_ 


On ® ww 


27 


28 


32 


540 


62 


COMPARATIVE VOCABULARIES. 


Mit'-sin Family. 


1. Mi/-wok. 


English. 


Pipe 


2, Tuolymne. 


sal-lah 


ung-ni-oo (we- 
mah, breast). 


3. Costano. 


wab-rah, (breast, rt- 
tec). 


ees eee ee Pee eee 


te-pah (of stone) - -- 


wah-lee (raft of tule 
or rushes). 


ag-weh (larger), 
mooch-m 00 ¢ h- 
miss (smaller). 


pu-he 


4. Tcho-ko-yem. 


pi-tehi 
mi-es! 


foot). 
kul-aip 
wis-ki’ 
ki-chau 


IKkof-mOzacoes eee 


sha-ka/ 


sho-nikh 


weer eeee ee 


sum-kikh...--. 2... 
kai-Akh 


pa-li-laik 
hit-tish): sss sass 


ae 


‘ COMPARATIVE VOCABULARIES. 


Mit'-stin Fa:nily. 


541 


5. Mutstn. 


lahuan, lavan....--. 
thremog, tios -..----. 


6. Santa Clara. 


~ 


7. Santa Cruz. 


3. Chumtéya. 


TOI CH seem 
paifmem:.----..... 


prowam,.-..-....-- 


achis’hmini--.-.--. 


EG) eeeeedacss 


tawisem.-.....---- 


Waehaiemlesseecse== || 


GANA eee ae = 


tumanino! (7) \sss5-esseeese- << 
halano, pl. haléyano..-.-....--.--- 


ochéno, pl. ocheyano (means also 
* stomach”). 


miussuhu, pl. mussuydho, dual 
ot{go mussuhu. 


patandho, pl. patnayaho .... .--- 
hatého, pl. hateyaho.........--- 
hald-aho, halano, pl. haléyano -- 


kuchichtnu, pl. kuchich6ho .... 
vubh’gi, pl. vubh’gi-aho.-....-. 
kicho, pl. kichoyaho...-...----- 


mi-utiya uchtiyo (viz, the In- 
dians = their house). 


ticho, tijo, pl. Gchuti.-....-----. 
kuéssa, kiiéssa, pl. kiuséya - .--- 
yatie, pl. yauéya ...--.---.--.-- 
michgul, pl. muchgtya-.-..----- 


la‘cha, pl. latehdya; small axe, 
hatchet, lachitio, pl. lachitoti. 


pocket-knife, néaha, pl. no&hiti ; 
cutlass, nogécho oy ani. 


big ship, udlko, pl. ualkéya. - ---- 


mémko, pl. momkéyo (made of 
buckskin). 


pa’-uma, pl. pamuya.----.-..--. 


toa‘ko, pl. tokéya, tito toa’ko ; 
wild tobacco, kihu; to smoke, 
pame. 


Wate pl UaAtAy aoe =5 52a ss 

k6me, pl. koméya ...-.--.------ 

chalito, pl. chalttiyate, dual 
chaltéyo. 

hiémai, pl. himéya, dual otigo 
hiéma; every day, hiémat. 

alma aces ass4 == eee see 


62 


542 COMPARATIVE VOCABULARIES. 
Mut'-sun Family. 


English. 1. Mi’-wok. 2. Tuolumne. 3. Costano., 4. Tcho-ko-yem. | 


674 |e Moming sees cece | peasant ce stearate ee aan eetaee hu-shis-tue .-...... a-wen-hi-a....-...- , 
(He) || TONE eae 5 355i [ooooa6 condccdse| |aasoss sonede saskae U-e-Car-ne ...-...-. u-kan-hi-...--...-- 
(AS) dah) ieee oscoon| eee area ccouosed | Saebacocee Cospeeaa Soon ease ctos Aone os4elaocascescs cons cacecs 
70 wi-la-wal-le (dry 
season). 
V1. | Auta mind. o.eoot aco Ssccon cs omesllinesc on cicie cents since | acces cals me aa eicis sie ctl cera cee iotee Cie ee eee 
CPP AN BIG) tenes cose! Sseces sect nceose| SoecHecdosoee cep ees| |lcoccacnass cocase ----| om-me-chus-wal-le | 
(wet season). 
38) AWiind mieserenteae kan’-u-mah 2a. 2.) sje sacie == 5 | DUAVaeTO nine sateen hen-na -2.-.-2-=-- 
7A) thunder =-).<= =>" tim-u-le-li - .... biM=C-10) seemtes=s|| (DU-TAN peas sesereeee tal-lanWa) <<< <<- <== 
75 | Lightning ...---. wil’-e-pe-pi..-.| tim-e-la-lah...--. wilea-wah-rap ..---. ta-kiperosasctse= = 
MGn| Paine so ee—e aes no skah se se-= nu-cah*.see--e ah-anaul:-.3=225--- DPA scescceeecieces 
27 | SDON, orecars s-jes='el| saosin aocce ses cah-lahieses ee-3 POLO cececeeyeeetres hu-to-1) cece.) aoe 
(ey UbGlos sosspsoosa)| wee aesae. woo-kab.......-- rore-ta-on -.--...-. we-kikh< << .s.25.2- 
79) Water... -=.\-.~- kaik!-whesse-==- kée-Kkalh ee oen een SC-COlen coe eetoee ee late SScobosacsences 
isl) eos saceiccasoset| Hooded Sons eeesct SUSAN ie meoacc eel DUL-Chujec se eraeeee shu-sha’ .....-. ..-. 
81 | Earth, land...--. to!-tebiec=s=—-=-|| wal-leh-.se-~ =e W&-Tepi-e-s-s- ees WOrd -pisseen ee caee 
Po AR ogee. Seas ssco| bee saa Em ese ane pol-ln-cojes-ee=-= se-€e;(water))-.-=-.-.||\ li-wal 5---cs2-2---- 
BB} || TENG Oe ee eGa Soca laseacessoe ospcee wae-cae-mette ...| o-rush.........---- PO=la So eeeree eee 
CaS ualketne-o<iscce= | eae memes. ates eer tal=tabeee sees RGR ceseao Goss cone MEG) ose Sapeeoe 
Boa | pVWalleyeemese= eal seeeenee aaeeee po-lah-u.-.. ..---. pah-tue (plain) ....| lo-kul-lo...--...--- 
tele fd td CLO Ge Rees. || SSeenesn eases lesen cacecs pacaee pantue)2 25S Sijs-5| fa em-closecteceosiccoes 
7) (SETI mountain -\|elem--mehte.s- see] tees aesseee nese hoo-ak, hu-yah. .--. hol@lo-maeeee-s= 
88°) Island) 2 cso a | nemo ecteees seeeee Gitte ty eeeh Sos fesceso ooo ee becca | boca sees casoas necKESS 
89 | Stone, rock ..---. sa/-wah ...--.- low-wak, (rock | e-reck, (rock) ab-ni’.| le-pu -----...---. -- 
how-wuk). 
90: SSaltine acs samen Me csscecece cece (isee cence sce see | beemeniemace aerate | QO s choc choo case 
91 | Tron’ sais sees. Scene ceeencs oee lah-wok=2- :eccsslssacencosseeneeeeees hai-yal---cen-leelee= 
92) |PMOrest isos -ci-cn5|noeo nese cs- cee eoeeeniece ceaeocees |Aconaecoseee tetera Peet eee 
B3.| Ale bosemoscdsoee la/-mahy = eee a= SU-8Q sos ne eee hu-yah)(?)-eec---- BRD REE) anoson ssacss 
OANBWO0Odtsetenancees |Ceemeneecoeseeer BUTE jose sec cec|seocsecamecomececee sichi-me! =---)..---- 
954|Mbeat, sso. saroe nil eaeeione ct ees cee tar-ta -..--.. 22 |o-20-2 =. ee 22s oe eee s’cha-pu-la .......- 
Gli} || Jed e Seneeraeaae |soaacuckogees He to-leche -....-..- BHO-M60 lo sees aeieeae eneeanlane seals aaiaaas 
ef || nee iy ese accscen||baaaae caossedese hor-sack ......-. yan-wah) 22.-.sc--- UQ@HGY Scooons ssecce 
BIS) | JES BococosnoSee| bhobes Has5 S50608 SAC-CO, | ¥OU=t00,) | escec cacosciscenice- Recess seee ele seseeee 
sang-ac-cu. 
99 | Maize rise ceeienn a So sce a scien asence=|tes ast ince ten eesincellte eo aee stereo me ecee slsa eee ae eetae eet 
| 
100 | Squashé</s2--4-64| ses oe Sse seh- Col sae emccctees te acess | Sans seee en eenceeee Naociing Cocoa as ocessa 
101 | Hlesh meats |ssceensss Spee mitche-ay-mi ....} ah-rish ...........- kes-sum ..-.-..---- 


COMPARATIVE VOCABULARIES. 


543 


Mit'-siin Family. 


5. Mutsin. 6. Santa Clara. 7. Santa Cruz. 8. Chumtéya. 
ooshishtac .....-...| munsha ........-.. salttinu, pl. salttiyati-.......... 7 
OOIAKSO ees eamee nara weacsay -..----.-.- yiitta, pl. yiityati.....--.-....- 68 
yooktitma .......-.. etuenpire.....---.- hikka, pl. hikéyati ...-.....2... 69 
ldiwal-- Sscon-icc- a= GIES ees aoc Gece 16kka, logga, pl. lokkayati..---. 70 
SMNG Sess eee a= puty .-.. ---.-.--.-| nichdto, pl. nichayati ---..----. 71 
cawilmaki. .--..-.. ADD sooo pateco os05 nokato, pl. nukdyati. ..-....--- 72 
wassar, kanna.....j taris ....-......--- halatu, pl. ha-Gyati ...--....--. 73 
tardah .......:-... chura -...--...---.| timé'lo, pl. timéléli ..---....... 74 
WilKairejase/sale seein WWE) ssen eeonosSocc valap’ho, pl. vulap’hémi.. .----- 75 
AMM Gee eseeeein anes AMA we meesaloee ee nuikka, pl. niikkdya -..---..---. 76 
WacCanioen.-------- wacani ............ kala, pl. kiilaya; flake of snow, | 77 
kii/latki (diminutive form). 
SHOU seat sarree=s| FV UCl6C seem sfemenl= sal hdayu, pl. hGyuya .----.----.--- 78 
Gb Gres pSsesc oeeee- Bit Saecsseceecescmac pi’ko, pl. kikoya -...--...-...-- 7 
poossoémakish. .... WORN Gssaccose ose killema, kéluma, pl. kelumuya .-| 80 
WALCD lc cess -=asiacce IDM ohooSS= Saco Gecr tikki, tiggi, pl. tikkiiya ..-... 81 
Callepeoae=alene=le= calay....--...-----| oy4ni, pl. kiko, kiko fito....--.-| 82 
HoOmeyecesccs-see= TUM) wer leew vokhaélmato, pl. vokhalmutéti...} 83 
UIPTCGaresenise =a === HOE) le sees aco hantoho, pl. huntoyaého -..-..-. 84 
oorahah ....-....-- HNN Soescccsscsor mataudho, pl. matuaydho -..----. 85 
eonopaccocancoSséore| |sdon sect becaascoseee| |keoe cacbee sec cscede plain, dyi, pl. aihia.............| 86 
ONE caine GSasoedacs satos (hills, sierra), | hill, halle, pl. halléya; mountain, | 87 
huya (mountain). halle oy ani. 
OOTSHIN) aacnaleose ae Genel eecestesaet at télle, pl. tolléya....-.-......... 88 
(ACO Seen S RoocnSocde CNIS seetaale === ie Hata, (pl, HAUAy ae ome aoe 89 
Bejssccinsesecesissiecos| AWESlaseasees eel GE! 6656 cacasa Sorc kéyo, pl. koyéya; to salt, koye | 90 
vulani. 
TEIRY) osocencs00Hecd||Saonoseuce cacdse sect udno, pl. uandya...---.---..--. 91 
aftegs sassoecsoossa5| |pSsoaeq sotescadcnses||S6 spocee co daoScebeo= IETE hE ob aoe poges5 Sasa cess coo! 92 
t&ppor ...-........ Tus pines ees lamar. lam chy aires ciset-aecle- 93 
MON) Seana desc indcocolledococat sasaccadsces héhhb’o, pl. hohh’é6ya .-.---..--. 94 
MATA Nee ae eeele=n= tapash ............ pelggélaho, pl. a’/to pelggélaho..| 95 
TOGO <= sere sass — Beajemavigesaleneraaa| | CHIAANO Np ln Chilo ya NOsme seta 96 
roreg, lap-poo, hé- | guay -.-..----.---. (samelasigreen) =~ 2-2-5 -=~ - 97 
onnl. 
snono codsoados||eoSnst csaeaosensooed gireni.............| saiggo, pl. sagge-i'-a........--..| 98 
Sono Roba bacoss cdiscek |[snonscoose'noseccc6s6| been aocmce Secon boeSce ue-iina maizi, the plant; maiz, the | 99 
corn ear. 
op Adns oss HonSeo pnts Socbcaoodoacou cada Soodeanomesa seacesac pimkina, pl. Gto pinkina (Lng- | 100 
lish). 
TS Hpeveeentenerectas oe Tig .-....-...--.-.-| michi/ma, pl. michméya-.--..--- 101 


544 


English. 1. Mi/-wok. 2. Tuolumne, 3. Costano. 
OOH PD Oo maser arciens chu/-ku ....... tehoo-ko ....-... pU-KU ee eee eeree 
103) "Butlalo: Se.52 seis ceee of an piose sie ||l-ee actslsais cece =istee el es aer etre serine eee | See eee See eee 
1043) (Beaneeeeesesteaee u-zu‘-mai-ti | oo-som-mette....|.....-....---..--2-. 
(grizzly). 
IOP MYO een ea ka/-to-wah (¢9- | on-no-pu;(coyote) | my-al -.-..--..---. 
yo'e). hit-te-chu, po- 
ho-la. 
TK fs} el ko reossoe Sestiaa|h soscm cos a sors | bacon decider ats aeasociogs coccocmac. a 
LO Ze eDeertesecen-se= a-wu/-yah . .... oo-we-ah .-....-. po-tahy -<oa as. eno 
LOS ME terete eee ae Bains hack-ki-ahy eo cesal seems eee eee 
109} PBOAN EP comico w a0 cosas tera) 3. Jaer | Ob=tCha-sehisossen| sascha ce ceetene ame 
£10; URabbit share, 2. \\ccoceacecssclaats| Seas mene eo seed asceet eee aoe ceeeeee 
ITT #} MROLEOISE ye ge ela oc,o5ps se sean \aeeeen eee ee ease oe a-u-nish-mau ..-.-.. 
TD 7 MELOTSO) soca rar. wae oe sere etwas eet lace ance mater ecco | poten Seen eee 
TDRSS May Soesose peasce mé/-keh . ......| haw-mock-o-su ..| mo-mu-a ....-.---- 
114 | Mosquito --......}. Bod se bs e5.66-s68c||/boegas a5es6 coacde||ssemosse chociccs aces 
IUIGY || ISWRIEG Saeoce cae 14/-a-teh -.----- lou-wotte........ pres-un-frah . ..-.- 
IG Rattlesnake: <.3.\|tce eee sassace ell sac Sentence Jace es cell temee see soearee eee 
Tle |) estel eeeeee cos see Chich/=kihiee. =| vesteaaiesetea cee el my e-Dal-moneesse es 
WSR AB op ea tic Sao eysnw stro cioasiare oleae ee ee moe eal Ce em aes sneseeseesee 
119\| Heathers ----<--- been ri RMS es OR Ge AR as SWah-ai- 2.1 a= =—— 
120) Wangs: = --5 25-2 -- | Senyae ee alee So obo ese pe csco|) WERE 6 Koos ends 
121: §\\GOO8Gaac2el aise mee see ad te cea es eee esac aol tees cee eee eee 
122 5\ Ducka(norallland))os|teeaecesceeeer wotte-wotte, het- | ot-cha.........--.. 
et-tah. 

1284) SNurkeyi- 52 2-25 4| ence se coe nee ssn peer esse se sceaces pesca cicete ces oecere 
P24 Pigeon <2. .<6sos leeen Seeseae cee DESEORS BSCE RA Saas [doo okogenSs SebeGadc 
1253) Kish 388 3-5, <<-- e=wuh jsoses-- COS-8C-MO..s0 sacl |sacsse n= eee seco eee 
126)|'Salmon-=------=- Kos/su-muhy- eels. see se seees Che-rie <=... sssicee- 
127g), Stare conic ost aceec seco aeses| tee oe) semas eee Reamer sete eee 
128%! NAM6,= Sees cacacd| me sece Meese sos eee eaeenyeerraose | tee seein ase tee eee 
1293) White: so. so cll scence eee ka-la-la ..-.--:. las-cah-min...--.-- 
UGS || IETS Sec seoe oor | sn-nu/-neh..... earlunl Oye a=cteinrs shol-co-te..-.--..-- 
IBAR ibe ceee cep acee yub-chu’-chih..| yel-lu-le...-.-.--- chit-co-te..--..-.-. 
132 | Light blue....... [sh Sia Sty | Ais te ee a | ee 
LSS VOMOW) see sen s-n||(eanenaseee si see tehe=tesbo saic-te isso tema taete eas 
TS34g| Mightioreent esses ose- ae soe IRON) Copsc|lgasscomeedos socéoee 
135 | Great, large ..... o-ja/-neh ...... taw-taw-callo ...| ah-nih ...... --.--- 
136 | Small, little .....) tam-chik/-chi ..| tau-watto ....... o-chis-chus .-.-. .-:. | 


COMPARATIVE VOCABULARIES. 


Mit'-sitin Family. 


4. Tcho-ko-yem. 


kes-stm 


hak-kai-ya 


ti-mis 5-2-2 e-resce 


lu-chu!-ta) - =2-.---- 
si-wi-ta 


un-nun-bi 


6. Santa Clara. 


gracat...--..-...-.. 


paleasmin, chupeas- 
min. 


natcamac, humulus- 
min. 


| chutsugmin -. -.---- 


gueierogmin, guier- 
omac, hueierogte. 


huichngtel, casllugt 


ao 1G 


moomoorig .-.----- 
homoshki.----.---- 
eppigua, rooroomish 


ootchamin......-- 

chiteomini.....-. =. 
cashrishmini. ------ 
chitcomini-....-..- 


Wettels 222% <22 <0: 


COMPARATIVE VOCABULARIES. 545 
Mit'-siin Family. 

7. Santa Cruz. 8. Chumiéya. 
hichas/<-.---=5---- chiko, pl. chuktiya-.--.-...---. 102 
SSeS cho cess Ss coESc anos mountain-sheep, chi’-ua, pl. chi’- | 103 

uya. : 
ODES Sasori eerce cei uhtimati, pl. umhtya-......--.. 104 
uma .....2../:-.-.| big wolf, oy4ni abéli....:...--- 105 | 
VW i sapekseaeaose gray fox, aasathi yu-él, pl. uasa-| 106 
f thiya. 
OCH erase sees higga, higgakh, pl. hikayati -.-.| 107 
iD Ulye see eae sohh’gori, pl. sohh’géya.----. --- 108 
fan Dla GpocsSzasane||loqdobd aobebo ne Shab Seceeo Gear Sane 109 
wiren (rabbit); | cheplali, pl. cheplaya (jackass- | 110 
cheyes (hare). rabbit). 
APTA Ne Soca cand losebos badeeans reco Saseas OSaDsos09 111 
SAAS ORE Sao ee csine kavayo, pl. kavidiya .....-.--..-| 112 
MUMULA sae ee ses tichum, pl. uchmtiya......-..--- 113 
cashupieseaasescece chijloyplichul6yassa-—eee ee 114 
mumanas.-2=-s--< higgdya, pl. ito higgdya..--.... 115 
hinehinua ee seseee- la-uati, pl. la-utiya--.---.-.-...|| 116 
WiN@G = 2-5 soeaee chitehka, pl. chitehkaya.-.-....-. 117 
Soe temeee sce eset héngu, pl. hongtiya, dual hén- | 118 
gute. 

lipos|ees2s= ss sece hala, pl. ito halaho, dual haluti-} 119- 
MIMD =e cee, eas=< hala, pl. héluya ..-..----..---.- 120 
HIKE Sonar s oncec jaoceen Case ebeoeS FOS SSCSES oOSaOE 121 
SW eiosascn otsssocsce udtuat, pl. udtuat iti...-...-...| 12 
ota epe eS ee uoholote, pl. uoholétiti ......-..| 123 
molmol/=sss--c+~ ==" longtti, pl. longititi -.-...-.-. | 124 
la ee Eee oda oSa5| |pasaanooscemesaouodeeacceseces 125 
WUER eS eiseon cescoode kosum, pl. kosmuti-.....---.--- 126 
SaQC ODS SHS eos ee. Gana| hoodoo ssboes ceeescngsetse eases 127 
PACA Utes easton e DW AINSAN shen sepece csecsaéac 128 
loseMmins> ase s passissi, pl, passdssiti ..---.-..-- 129 
murtusmin ....---- tuhuahbhi, pl, tubtihhbiti-.....-.-.-. 130 
patiamin ...-- ae yochétchi, pl, yochétehiti- ...--- 131 
HU Beas hee] BeoccnBaendeC accents aoaaoU aS seer 132 
lacheamin -..-....- lana, pl, lanati!.---5---.-... ....|| 133 
NOVO ere eae oe oe chittak, pl, chittakhéti.....-.-. 134 
Oo=fresice: ==: 42-= oy ani, pl. oy 4niti, ito oyameti -.| 135 
NIM Ase se ae oa 136 


cooshooemini - -- --. 


chinnepitki, pl. chinnépiti ------ 


English. 1. Mi’-wok. 3. Tuolumne. 3. Costano. 4, Tcho-ko-yem. 

37 PO ULON Cee a eee ser iee| NOO-le-n ayer aeteremy cah-mic-mish --..-- Aya: CHAM se revere pat-re 
138) |ROdee ose eesenee hu-mil-sch-ki -.| on-no-so .-....--- un-takh ....-.. 2... O1SVISi ce oseaseseicrss 
139) | Sonne secsascees i-na-tim’-eh.-..] hu-ac-ke ..-.-. -- o-chis-chush (small)| su-ku’h (new) .---.. 
TAO" (Goodies es meses eecteoncteeece ace Cot-chelses-s-eeee hor-shah’e=--ee eee tO-WiSiccco2. Reese 
147 || ( Bade seeenc- se als=caeemesea cose us-sette’ ---. 52-5. ete c2snsesse eee. O-M0! sa 2a2 ss Seroeee 
1427) Deadi2en5 cate sacel|Soe ces ccesecras tehum-sah. ..--- hur-wis-ta ..--. =... ti-le-nasis-scece-ce rn 
143.) VAlivG sessccles-ces|secalense sac sest oo-tche-atche -.-.| ish-a...-2.. .... <... hen-nalke- ee teense 
144°) "Cold. sasc0-sSec-s||-oecemsecceotes tu=ni-ehie-s- eee cah-wee. ......---. Met SOZ-21. somes ee 
1457 | Wiarm, Ob) saccoe lon ae oe eee eee wool-te-te ...---- lah=Wileee= eee WAS ate. seers cencsaiace 
W4G6\ Mesa soneae clean acess Sacre e onll| teseeeec esis oe ee | cah-nah ..... os\ka/<ni os cesses ce 
AVA PDD Ota ei cs ten ool ee eee ee nore eoecme cee em ee MENGE noe etree mikh oss. \cesees 
WAST Else ives saaetcer AN eee Asse at-te-mem -.---- wah-che=.-22--s+s- ik-ko access cece eece 
TAOS WC ses Saer= eo eleeenscet etse cecal ons ecnteeeeecrecteaes Ihah=-chevesceceneases MA =KOjjssee Soest 
SON Veyeescne mace ane leectenn meee tealllbecee ees eonest Ma-CUM see eee | sh KOpesee eee es 
TOUS [Phe yy Seo snes poet a ase inte betel onc elocjeieeeoeee ne-cum-sah .....-.- muk-kam (all). .... 
152) |@Rhis: -saotaeys acts |lecenraiss tee = Se ell incae Seteeiewies are ce OA eens oom ceases eee cha-ma-ze -.-...... 
153) |e DPh ates seca salle ests ake ee Loo kesasce adden ae secleae ee eee iiinates Gaeeeert eee! 
154: AM cece: nec] |eoee eres ecomiceeel lence eee acme eee eee ke=t6). 2 2.ceceek ose | muk-kam’ ---25..- 
155)||((Many;mnchi-scos|saeaec se steceas|se teen os ae a ea hee satan Soeereere es tehe!-ken 2-2-2225 
156) Wihot<. aescc sscalanciiacseacee cho mun-nuck sense M2-b0: 5 seas sereeae MAN =bise as soe Soe 
UY Ai ah een SeSene rec eens screcrs tot-to'- «-ss<<s--+|) MU=hU-en) \oas Seaces||naccesese coos ene eeee 
158) Near. 2a scsrcaeseleeccestesceee see hitem) 2252-5555 NG=O0-KL sses ee Sen ka-ha-wen-te ...--. 
P59) ETOP eve sterscicns aiiasiedl Noten: emer See eee BESSA So eee idan | Rensaaicone oo ae camer lnapssumbeopechepone. 
LGO, |, There ac = <sccrs rela | cictete micnehe eye soll eo ete oS ese eee a eee eal Ome ee Sa eae =| a ee aa 
L6L) |) Do=(ay ess sass o-||soeasaies oe gene aee OU=ID ss2csesse cae tah-ab-te .......... Shu=Ku-hi (sss oee ee 
1.62))|| esterday. a2-c.|tscseerece eee cee O-=machiceasemeeace us-Tish-tuc) .--=-.--||| ni-tetsh-hi-=.-. s-<- 
163'}|| Ro-morno was <2 eee tee eee he-yan-o .....-.. US=TiSHeeesitaee ata BU Wels ceie eet 
164: Nes: asesc, seen scemesrecetont ane hoo-6the<s- sess he-ahi 522. <2... ee =. Whisshsescccecve ee 
PGS) NOS oS ohn oll eae eects aw-oo-ta ....-..- ak-wee. 2-22-52 s-s--< hiSikhysseses weceee 
WAS || OVS) son sesoeseess||estacoccse cscas: TEER CHAINS Be oeco |booone.caoe escn SeSeen GEG) oac.opuacees 
IY | AUG) BeesoeeeSeee' |e osaugiecs Son\|| AD=tO-COls 2-4 Sececltacecnese sce eer O-8ha) yiesceteseone 
M684 (Bhree ye eeery-tela 2 <:ci| haces oleic eccee tol-loc-et=tilese anaes one ceinecaisent tel=le/-ka; cesens ces 
TE) || JOO Tb Sscsc5 e5oc6e|racoes saesueeees ORG rico coche \lboosecnacaac =Baanccs lO AN eoasece Gase= = 
NWO |B) casos= cbroas||eoese> cosenscces mah-ho-quay<---\|---2=- --22se ese) ke-Ne -Kusheas aaa 
IWAN PISISS g5o5sn GeoDasdlsossencadoenccce LeEMm-MO-quiaesesea|saceiee eine seer pa-chis’-ak ...2...- 
UO ISON CHER aS Saceio|leaeeaaasea Asmooe Can-N€C-6-QUalses | sere = alee ens ee tenes shem-la-wi ..-. ---- 


COMPARATIVE VOCABULARIES 


Miut'-stin Famity. 


SSS] 


5. Mut-sin. 


COMPARATIVE VOCABULARIES. 


Mit'-stin Family. 


8. Chumtéya. 


maccam 


SISS = <= asset 


neppe, nenis 


nuppi, nunis -.----- 
irugmin, irucsun - -. 
quesse 


attena, atie (7), 
(who) numan. 


ATUUA" See aoe Sere: 


he, ege, gehe, neg- 
che, hi, igi. 


usthrgin, utsgin -.. 
Capjane. <5 -=-- 
uthrit, utset, caroas 


parue, parnes 


naquichi 


pean anet 


6. Santa Clara. 7. Santa Cruz. 
toowisteshmini ....} tuise -..---....---- 
hoontach -5----=--- juhoc-nish . ...-...- 
SScbescncdsossos See cotecma -....-.... 
orchis’hmini . .--.-- ursheshmin.....--- 
ectémint=-- see sees hutesmin ...--.--.. 
(HOB: conaAconeaee FOMOSH tierce 
meisie eerie Sie -teeeesicie ash-ho-udra (to live) 
CON ge ceereore eres fanshigecc ears 
JES chee poeeecaras @lisosese cossososee!| 
GUIDE) econo pbs peas nl eerie cose asee 
HGR eees see ers UU eee ccna cose 
arookshi ..--.. ---- neppe--------=---- 
MAK KON ees a= = maxenti ----0-<-> =~ 
mak kam 232s o-2 MbHAR see seissaa cee 
NeKKaM = ac = ese - = |\socsss Saescn eee 
INS OE) Soocccisass soe- jit} 9) 1) sapecocesoaeS 
WaAKKajc-co een sicce= hemi ssesee 
6MMeN ena aae WEA YOt Snoeeas eooAeD 
makkamémen -..-. Vases soca 
OE Kerassacnecsce ats .2 sem ccecee ice 
emmeshi: =22=-=2--- amatica .<---5.---- 
Hates ses ae NA] Neen aa easier 
WiCOSDI-2-S-/42- ss5= MICRNs3sse5- Acct 
OOSHIshies ~sse--1e5 MUMNGA), F<- 22 ecsseo- 
ehn6h) wae o esac 6]@r. sees ae ecos sees 
ell6kishy=... ss. ce <5 eC-Kkd -ssc-2)osees5.2% 
@mhGnie esses ena: MPC Wse years 
OOtNi ae eenrsoncs cele uthinycosecseme=ce 
CapAN cess ere see = caphan << -f.e==~ 
Catodsht2s---- esc Catuashi. ---eos=-0 
mMOOSHOOLes=-e eae MIshURe- see ee s=s == 
SUaKODa ao ae mera BSaguen ..:-...-..-. 
kennétch .-....---- tupuytuc -......--. 


| litte, ito 


tallille, pl. tallileti, ito tallal- 
meéti. 

humalétki, pl. ito humaléyati 
(said of persons). 

salintibii, pl. salintibiiti 


chiito, pl. ito chétuméti .-....--- 
uisui, issui, pl. ussuitéti..-.-..-. 


chaima 


ka/lli, pl. ku’leti (persons and 
animals). 


hitpuppe, pl. hitpuppéti (said of 
weather). 


vultete, pl. vultététi (said of wea- 
ther). 


nii/-i, ni/-iko, fyok (this man, this 
woman ). 

TPES UT ay qo Seneca sae 

Fri Eh ynh() So omscas Sudanese 


pana ne’-ok? ne-ok mana? («ho 
is she?). 


géttan, kétan 
ayeténu (next to, aside of ) 


MOGI se saeco ee see rea ceyesteniate 


kinge, kéuge (one ; some, few) -. - 
otiko, utigo 
trokhot 


oyissa 


mah6éka -..-. - 
temékka 
ka-uinta 


547 


548 


COMPARATIVE VOCABULARIES. 


Mit'-sitin Family. 


English. 1. Mi’-wok. 2, Tuolumne, 3. Costano. 
DMT) So Saecaosou) [boo sco cont oeecer Cow-wit-tahteres =| |e eteeeeeaee eee 
WMG) cosas Sossss||sesasscstscosséce WA) SaoSoacsccr|| Sears ctadoo soeness 
MON ee ectose eee eae eset eee nah-achah jae es4| sacs seca eee 
TOSS Saanaes |Pocosichcocnsos Diaichale bath |Peeeeeioeieeeeee 

reng-et-to. 
Mwelvei=:scleseo seers aaa seeee eta hitachi ah leeearrenapsecie seers 

al-te-co. 

LN GW Sees oes) bosessoosaoons. reng-e-Me-wOOM ||/---.0y soo else = ae 

(one person). 
ANTIK? Sese50 s658|ppoces cooaseseboc|/sossceses od ceesec|[Socnds sone cote casans 
LOI apganbooee-||po aoc ocee bool bsoesecceonose Hsse|| Soass eso neo asen cabs 
IA eee cnc) send |esecne ocetce Secs ||soosce cobcco sesse resseshoceos toot scce 
Si Ny coos sor Sse| Sesto sgossosnoss|saseconsccestasss || sesso otecesotectase 
@Oneyhandredis2es| peso see eeae eee Masse reng-e-Me= ||. 522 seen ese eee ee 

woom (jive per- 

sons). * 
MUCH einen iene BO/-wuht 2 -=-- watcha-oo-nim ..} ah-mush.....-..--. 
To drink ........| u/-suh.........| o-su-mah ........ o-wah-to ....-.---: 
Towunes:-2-22s- hu’-a-teh ...--. hoo-watte ...--.. o-tem-hi-mah .-.---. 
FROMM ANC Olea esen| See eceecioe aes se watchiicants2--.| 11-shahv-- 22-26-25 
Mojpin'g asa cee esse sonst 2 ntl oie car emece erste ee har-wee ~.-----):2.. 
dN GG) Nieene secs |lscascecooeasose. |E=eacd casese cesar esac ade >t s5o5 pce" 
To speak... .-.-.. li’-wa-koh .....| watchi lee-wa ...| a-tem-shir-le. .----- 
Tojsee: cscs cssce-|| BUHVale ss. 5s aece\|). cscs cobee etesertee a-tem-hi-mah ...--.. 
Toflovertseet oo 2aG | seco eae ceme | pasciccue.c “rector carl eaere erence eee ees 
DGS ose eeen yun’-a-koh ...-| watchi u-nipum..| me-me ...-.. .---- 
RONSIb icles cro nal soe eon coe So. == ee | beta oele imi sernne marl ae omega eee eer 
Tovwstand. .o52 2-22) (52-2). Sa kconet a[ bs seisewe ee eaarisocs||tasieoetaseeeneeeeeee 
IE OY $0.5 soe ete Se anal Slafessiats| speieiniesfaiaie'sl | je ctereieic ese wiemisisisia TEC EN aS eop ooS ee See 
TOCOME. So 2 5245) po See sce shes Seer ee eeelsecascwmted|teeete sce ees peer 
To walk. 2... 22-2] qrulenehts. - 5:54 |hckeoenas seco eens. ooo sercweeiee eens 
Toiworks./o.-2 5. 4|betenseos adhe sox ctowSroSb owen seeullbaaimed cw ae edee cereal ae meee mec atone merce 
TO PiV6 - 222.5225 |sc cere acehe Ise’ Slo SB s ssc Soe | cacossceec cre. ese aso cecares seereaeeees 
To laugh 525 322se las cecte So sce celle cGa cise qesceectere.|| in toceesessieces eee 
NOMI ~ o220:5 eo. |seoecsstecwsecsal| Sostakecnercseeieds oll sec eoceee coon 


4. Tcho-ko-yem. 


o-sho-yak ...----.-- 


ywh-nes-ash -.----. 
ki-chis 


COMPARATIVE VOCABULARIES. D449 


Mit'-stin Family. 


5. Mitsiin. 6. Santa Clara. 7. Santa Cruz 8. Chumtéya. 
UEMURA es a eee ara OSabiSieyacseeete === MSALIS Ice se See s-e LtLO RU Chon see oiceba dor SOaarS 
pacquie------.------5|) eouléktishic-.------ NOU-KU =, 22. -.s2-- Olyiznay 6li-aaeesaoslesecice sate 
tancsagte, tansagte..| wesh .-...--...--- i-@SN oss 265 sttn 3-2 NMja cscs eeesaeeoeene ses sezer 
tanesagte hemetscha imbhén-aye----- ---- imheshwacasush:.=-|-aos-aecce once we ee cease saeioete 
hach-ichos. 
Bae sa lence onieecre see Gotin-ay en. ---—s-=-| \abhenushisess -sseer| Saas ensete' seer ane eeesaceectaset 
utsgintanats ...-.--- ootin-wish-.....--. WPAN onos4nel| ee Sao oboceo. sasoo soe a00s eee 
utsit tanats ....--..| kapan-wésh ....-.-. Cappan-lu es hese ser pemieeiteam asta ieee ee melee eet 
wenn ee cena enn cece een ne eon gee ween ones Gatnash-ineshines sa. |eaemenene sos sae=—eaiea = ae eee 
sacseatekesecoceTess |sodaecusbedd anes aed mMmishar-iueshy as - =| seseeyee saseteneiacie eae ee seen ee 
soobeo bacoes Paso cecni bootda ouSese écse-bebs Baquen-inesheeas ==. | temaecia as seeten as aaa ei nate a 
tanzsagte tanat ...../-----. ------.--..-.-. tappan ...... Reet oa| McOSoe cose codeqenoncesiocacanee 
PRI psocse Soesoosoe ammdimene -.-..--. MEN fic egan eandeces u’-a, pl. of object. W'-ati...-. --.- 
Sos bessen ndcece date weto-mene ..---...| uit ..-.-......----.] tibhnu, pl. of object. uhhiti - .----. 
See Soisesee ecoeeees ‘electonkei ......... ulicay.......-.----| hudte, pl. of subject. hudteti --... 
Chitemaaeee=s-- == -- | tOKCNON yan cnees= =r chitte:=)..2=tesS2-: kaldéngu, pl. of subject. kalangu-pé 
acoso sce sebep conan cot oamiooSt ob conuSeeE Chanelacssn- eee MUM Os < cooeneeemcaisciee tere. 
SOD OCI GADEED Gteb EASE ettininecsanee =| (OCHON ees sac =n | UY OKO) .a 2 se tees penne seca 
PIC Haves sees ceperee MONON Bveria es nete=t4| AY UAL se selon clas < Wi akOtte co beecsessecee seeee™ 
aebnceiceseisoeelteaeee imma 222255 2255)! WIP aya oa) en = 25 MOY Ois-35 5) seesce cosn,ca- secieese 
Mpisins55-.- sss nonowenti-.--...-- Hasan So eae eee he-aunise (ne’-ok, somebody) -- -- 
aime seen Oc bore] IMGs tae Sao | LIN baer ois sire ersll LV OUG 2 sey mee ay safes Tee ee eere 
aoeRenOnOnod ssecacer Chaw Nailers = eae MUA LA b sets ete) LOM Kae nos cee mates eet eee 
SS eSaSeeDH DSS sO Rone OM Ale ete ses e ee MCONNOMME sea eats | DAC Mita ee memes ne oeieeeneeclo ae 
BV ONS fasns seco RAC DL tea ean eee JMECOY She ceameAaeae u-é’, tie, to go away, depart, leave. 
FON EA | Sea emerocasseo) | Nec cee eecoseeneees EL Se oe OnreeroeceS WE) op soe cence bseecs coeebore 
Sosseo roses sodyinéee Wallen Uiesnee 2-5 (CHAU Mespiase = soos | h WON Ocean ramen enleee ere 
paseo Saoéasonsaces| Los ocd oconids susocsct|loonean bansoooackesoe URINE TET oes Go onSraee Sos ooee 
See eee eser een earar |anson aoctiene a)sa2 oan receeec sees ce ccceoce @MMO= ane ee ease ieaee tear 
east eeeee ets aj anon Naemecl cet cen teesmans ences ato acrsaes ae ee huya'kecnt2 sos sos fee ees 


a00 


COMPARATIVE VOCABULARIES. 


Miit'-stin Family. 


English. 9. Kawéya. English. 9. Kawéya. 
WEN SB GbE EDSsb 6aESSa6552 nonga, Rabbit; hare.-2---. 225 eplali. 
Woman 2.2552 sa-sssineee=s ésah Rattlesnake) ..-222 2-22-25 lawati. 
Sinn fam tate oie tore tenets tetstetetaat- éshello. IBirdihce neers saatee oar ener huilowen. 
Head isememetetase tae aye hanoh. Salmon. <.2-. -22-----¢--s|| kosammmu: 
Je Pybe So5Ss0 5 csossacooosu eS yousa. SUI E shoecossosesccshese kawtiwa. 
Halyajscs=ei= Poupodasnssoese télkosu. Good es -a\o ease cee tee ktitchi. 
IO Olaaso sec omsenpadoecnoee sumtu (pil.). Bad) vsjooce cesececieeyensens tisutu. 
INGER) aacepe Sooboshosaceeds nito. Mhosocencocsnshasa bacasaes wilutu. 
UCT, BSSece SpaShe6 paosae é6wu IVA scons SasScssapescess nétnet. 
Teeth, oeeewe esse =e = eee kutu INE BA ons enc ap sabioASeae nawa. 
Je HSo Boahos eSobeS Gade stimochu. ING aobecd case csnose necase hutu. 
ATMS case teice lee eee ecen pachalu (pl.). One s=-ee ose =e e eee kénga. 
Mand! ss25 <== siec< sos tisu (pl.). LNG lonseihesene causes tend otégo. 
IME soccos booe0s SScce. lésloski. SET eG sso ane ceeseee eee tolérkosu. 
Dhombeeewsre eosoe eeeinse uttinda. INOUE GR eesoe sessed soescoes oyissa. 
WE sscssvedodsae coco bESt sala. PV eyemeesacince satreeceeeee mésuka, 
(NGA sooess sonsscae5.600- ungiyou. IS PSqnaaee bocce sosbee uote témuka, 
LBP eesccsrasscar sacs oases chékonnu. BENG caaccoscccdcenso seas kemék-kuku. 
Female breasts...-.....-.-- miuzu. Wightiejsee sce se 20 SSOD6uS= kawitinta. 
IDs s ondesebosodeecca cose héchonu (pl.). INDIE) passes bacceosccorcne woha. 
Mootigsasesesen-e see se hétta. Men eases hs eee oe Seer nia-ticha. 
DPoeseaose. 2s] aes eel lésloski. INENG@M non ssoesdossooseahe kengate. 
Town, village. .-....-...-. huyanni. Mwielwie=ece=- pases err ottiksukana, 
(iy Oe onaeossas eden soodes hiyahpo. ANTICO Rsooossaa adtaos toldrk sukana. 
IMeGiNG! osemce seecser ssa s walli. Bounteentees see ies <5) ee oyik sukana. 
FOUSC: <2. -= sec eese espcrsecie kécha, ticha. ifteenices =cecres eee ees mosuk sukana. 
BO Wits see ie éngali. Sixteenecaciss-ase=e aa aee tamuk suka. 
PATTY OW feet cine ae ate seit mitchkalu, Seventeensecc- se saeeer acer kenék sukana, 
Bi iossonesocaensischossces opa. BY chiieens ee s= see seepe ces kawtntase. 
Sib ek ee ereeroes catmeoisesc hedima. * INTUNCIE Gon ees6 cosines osec wohdkase. 
MIQON So5ca8 cacace cosoccss kéma. ANN) somes cco esan055- nidtcha obgonem. 
Ie ine opiosecdatcccsadoac nuka. Mhinty, cace=- ote nidtcha tolorkosunem. 
SMOW jasc s-- cece ssc oece= kala. Ly donoseisocs GSEse - oc nidtcha oyissunem. 
Ibe cscemoenscecoodaseeuc woka. Qnethundred See ese eee nidtecha nidtcha. 
AW EUC Ba cocas caceseaseenoe kika. Moveatromans este eee chumuk, 
Banth Wands scceea cece tola. ‘To\dance} sere epee eee kulanno. 
IGN ioneSsogeen bonces apa wokélmuti. AMOI so oeeSceGens sosebe novali. 
Hill, mountain ...-.....--. wu. Toislee pias cease see see tuigem. 
IMG) seas ceaoeascooasc ---.| Saka, TOI mas seersesieeeceeeeece wutken. 
IDM Scoon asasce oceans asec ehtiku. MRolcomeneeesateeeae eae uni. 
BGan Wee eeenea se nae eee ustimutl, Dowalk:: sccce secewoscee ce wonum. 
Hllomerccceasets ca sae see mouzu. Shoulders 72222.-5--o- ne ttiyoupe. 


COMPARATIVE VOCABULARIES. 


Mit'-siin Family. 


51 


English. 9. Kawéya. English. 9. Kawéya. 
| | 
1800 2-55 aoe Soo Bone GSEe hitewa. | Down; below). ----- ==" al6wen, 
DUN ORS ac. cosaodenee scasee tiseni. _ Across, on the other side-..| katéwen. 
nah eek 2 ee ence kawnu. [ERS e nee sec tae ae télem. 
Ostenion assess. ease eeee téka. | TEESE) a oo6 Sosec DS DEAr tanogok. 
Mhigh< 238. wessaex ooo ses litepu. Very good indeed ..--.- ---| kitchiskétchya 
Man’s privates ......-.---- tdlolu. AU ey SUNTISeS oan aa wuksu hedma. 
Woman’s privates ........ | wokota. || Bheisuntsetse.-y.c ono eee uni hedéma. | 
Friendly, honorable - ..---- miwa. Teamphun pryjsseen-e- eee hakiyinnem. 
Pest, bad smell ......--.... toke, toka. Good! child). 2ees-- sase.-eee eshello kutchi. 
(QUEM)! Gancct dleamerenNoees yuwallu. Goodiwoman\e = =o --e42--- kiitchi 6sa. 
ANE Sacha see casseoe east tiitusa. Bad man ...-......-...--.| tisutu nénga. | 
Cloudsteeet son aries ydanopa. | Powerfollman =.2---.2---- nénga kawtiwa. | 
Spring of water .--.-..... akdwalu. we good, honorable man-.-..} kiitchi nonga miwa. 
Greeks cose. de tecsaseses cet sisa. Toyeortowwallktesenceen. a= ee wiksu. 
Spout, jet of water....---. télolu, dlolu. Where are you going?..--. winni wiksu ? 
Rapids) fallaj--es-(ssoee oe hamite. WO 5 UO cco ssaose costae wiiditch ! 
Road \pathan cess. s-se)-c—2 muku. Good=byeles 2 = nen <> <2 == wuksum. 
Cataract .........-.. -...| yohamite. Let us remove, let us | wibu awénga. 
Trail, foot-prints..--.. .-- hétta. changeldwelling: 
ic iO ee tvet EE Sg OSU Ve aa 
Table-mountain ..-...-.--. siwa. Moret Tidlots esate ee titan 
Snowy peak ...-....-..-- kala wu. Let us get rid of this nui- | wihu wikum natoke- 
Manzanito-bush .......--. nipatuya. sance (or bad smell)! téka! 
Prepared! food! -<------- ==. awa. Whence do you come? -...| winni uni? 
Pine-nuths.=----26 ceeeet sékotu. iMPoxtraveltten sc cee Sanne htiya. 
Hlowersitess2c4.- cose ee: léyema. How do you dof...--..._.. huydku ? 
Oak=tree 222 vice ecciceeeee wiutsn. Very well, thank you -....| kiitchi, 6kassi. 
Wallow:<2ic-22-cacersesele oe lima. Expression of surprise or | pauttluksik! 
Lizard) <2 2 sesso eesia se yuwule. CER NEISOD 
Vipers oes eal eae aeqnein Expression of contempt...) shatilpet! 
Wildnontrdy ch ee Eashama: Expression of disgust. ---- kant! 
Govotep ens Oe pei Giea: How much? what is the | metéka? 
cost? 

DQuUiTTe eoseeeeres cease tichasnu. Do you wish to buy ?...... amoné? 
Beads, wampum ..--....-- héwutu. What do you call this?....] tinag netnet? 
HSS esi Bones senso ae Is it good to eat? ......... | ktitehi chamuk ? 
To wake..--..---.-------- stiyenem. Yes, very good, indeed ..... hiitu, ktitchi skotchya. 
DOT e8t wre ano ono nan = ehusk. Iam hungry ; (give me) to |“hakfyinnem; chamuk, 
To call (by name)--.-....-.. tinag. eat, friend. walli. 
Where, whence ...-.--. .---| winni. Thank you, we are going, | 6kassi wuditch, walli 
High lofty cs ene... | Wyo: friends ; good-bye. walli; wuksum. 
Wp RbOVOmscs--sa- eee izum. 


do2 


COMPARATIVE VOCABULARIES. 


Miit'-siin Family. 


English. 10. San Raphael.| 11. Talatui. English. 10. San Raphael.| 11. Talatii. 
Man ...---- ----| lamantiya.....| sawé. Riverici2 fo e4lisoee eee wakdtci. 
Woman ...-.--- kulaisb..-.-.-- esée, estin. Mountain ..- ..}....-. -.....--... || wepa. 
Child Fe =-oes lessee cease seer tune. Stone, rock =--2|/lapoiese--e-- sawa. 
Watheneea-eeeee it Beescs scoaes tata. eet paeiesmames he Ley athe ak Yo dlawa. 
Mother2-ce=. <2: UNAS Secse ese (SWiood timbers ements tesa kawél. 
Songeerece Jeeeees Pie Ssecao ekcace Dog. eaensaess tshutshu ...... 

Daughter ...-... CiIbSppeSooerose tele. | Bear .....---: kullale some eater 

Brother's c.-yeenel aster et icreee adi, i) BY=7) anes Sevres Sean ae = uwia. 
Heads sa-ss-e-e- MOU see sae tikit. Beavery.- aa timisioeeresa 

2 rh eee Soe Ge so eRe Se ere munt, IMBirdlee er ce se kakalis..)32.2o: lune, ti. 
ares her alokh ........-| alok. [APigh: cen.eeta Wes ee eee pa. 

By Oise says-ee a GNIS ce Beboce wildi. | SENO A cceatca|| temas saoSenoss- tugun. 
INOSG#2,o<i5seae cla hukke!eceeeecee uk. | INAMG:2 oa e= cele sa as seer ee owtik. 
Motte net=s Valkeum)-S 42-1. =) hubé. | White. <a o<e--c pekishieescee = 
Tonoueleeeast= lamitip-..-.--+ | Black Sees MOlUtare oe sateel 

Teeth ’=.oa---i25 [quiiererereesces Reddit s2scecse tshuputa ...--- 

INGCKeecae ese | Cae aise lara numit. | Greati ....--- UNDO ps eee eee 

(Armia. Seceszena(bechascess wear tawa. | Olde sees Sergce || Sebeeaceee rc se udumitee. 
and yese senate al ean seo saee iku. | Good S252 Sess sl iee ee neo wilewil. 
Win Gers estes eeee er esses eee kidjuha. | IS Gle Been coee||sdeidestsose- cacoae saiye. 
seg eos ena oe ee eee k6lo. ie) eee ea. See ani eee | 

FoOte nee coree- kois ( feet) ..---| subéi. | Hhousece=svese ezemazi -..---<- 

OY eh Sebos ope ra||booses osdonagsoee ti. | tOnemeceseeeare kenalveseeeecrs: kenate. 
‘Blood Gereeere kitsho.-..-....- Two\.---- OY = coro cesses oyoko, 
HOUSE nae a= koitoya -..---- kodja. * Three = s.222.-7 tulaka).----.-- teliko. 
IS h eaScsee Sena||oscras sad pesoce oli. Hours aee=e Wild fl osepee eres oigtiko. 
ATROW ecco ei= se 4||acemen weer eee ee hidulo. Bive..- 222 .s2 kenekus . .----. kasako, 
Moccasin. =ssee seeaaee ence one lok (l6ka, shoes) || Six..--....---. patirak.......- temebo. 
Skyjp2se oss. Boaaliseceeeecsceee ss witguk, Seven!---.-- -2- semlawi-...--. kavikuk. 
Sun).ss-s5ess-< Dit sees sy cen hi. Elght/-2- 222--- wusuya ....... kauinda. 
Moonle-see eee pululuks. ese Nin@:s <2 sane umarask .--..- aéi. 
Stantasss sees IVEY A SsSae nce Tenieeeease eee kitshish ....--. ekuye. 
ID uy peste stearate IND ES aase Hesoae hitimu. Rwentyecsss =| eeeenae eee naa. 
Nightieeee =e ec. walayuta...... kawil. AMER memes del/soodor cess enmsor oyimi. 
Raineeenso= == os walaupa ...... Doieatiee secacaleese eee eee teamak. 
SNOW = ceee cece yaminweessscee WROMU Nes eee iss ae eee ee taege. 
HUTS eacise abe) AEN Beaotbaseioe wiki. Movdanceseses|| pee eet ea lemuk. 
Wiatetresmsciaor kik. ..--....-.| kik. MOH? oscoce|[aasmos see saSsa0 kutkik. 
Earth, land. .-.. VOW A oasis =e Monwalk veces, Pecan seces loin. 


COMPARATIVE VOCABULARIES. 


Mit'-siin Family. 


553 


English. 12. Olamentke. English. 12. Olamentke. 
Marie eee sae nie\s cena cinicie mutchtcha/(w:, tai). ||) Napes.2 2! 2c 2. eon atchaddoke. 
WOW Soe ssoeeee cosoce kulle. TUM N csscongeuseos GoSSSe pullulu. 
Oldimanieeece a). cu. Shonlderiteseeaeheresiaa== oyuyi. 
Old woman=-------. ~----- kuli. IDM WON, soscs Socsse besose kuppi. 
Moun psmane cere een ier shukutai. and seeeeesaeee re = == eee tali. 
Maid) Vitginl csc. sssee=- ame. LEpINNS S60 cosboudacncon Sse ukuviia, ukuviya. 
IBD/eccsossces Sseesu sase5s omutehie. Ie ye eccoce ont Sao oSeces ukku. 
(Gres Seg cea Son HSE cos sce omutche-koe. Nail eeremyece ets setemaetateree pitchtchi. 
LDR Sosoe 59 esactoseae abii. Bod yneeseae setae eee ee mye, m’éii, 
Motheniee se -senem inset ypyi. Breast s2-~ccce=-c5-2-5~. | tepas 
My wife ....... .----- .---| kyleia (woman). BGT eo50566 soneng o506 pulu. 
IBA RGD oooecs aososbenapo okini. INGiVie lucene morse ste ee ranial=nae komo. 
SIGHS eGouse penees eoponers ava. Sideiof body 22> = -2/2-=-- tuik. 
WHOS soho cesses easbSseoc kuaga. [SEXO pens cece esousseneson|| Ihab 
Wephew)noss-seeeaten ere tov-i. Kmeere.---- Rdidooe. o0gEe0e wui. 
Stepmother. ....-..--...-- amooko. THO ocaeeop eadcas sesccase o’-ol. 
Grandfather ....----.-----| putoli. JE oe sss coceceasanoseESs kom-yulli. 
Grandmother - ..---. .----. abytehi. Sole of foot .--.----.----- kom-vga. 
Grandchild -..---. .--.---- tehatchla. SIS) oonscos eso cassbd esse shaappa. 
Son-in-lawyeceeseeeer-ee === kao. | Generative organ of man-..| talak. 
Widower, widow ..-.-. -.-.| ayatchum, tole-shigo. | Generative organ of woman) othe. 
Rel ablvelse=anaeeeee ee cer akagou-oyain-ku. IBIS oone sses coor ceed.5 5% mytehtchi. 
AINA ane ee eae eae t= oa ulli-nego. Hearticcseccee eset atc vushiki. 
IRPECEMY Saeuos.csoss0 neonoo Igvuyume. Nab Gye Sen caeeooeceonosSas kitchtchi. 
Snaniardiacascoseseaee ooo: oliingo. Brain: <5. sseorsenesicioa's=s tosh-sha. 
Mentian) j-2- ==. 5-2 —~= allayume. iBlood=vesselies--s2=-\s=— === lat-tok. 
Head): .- -asi= Wasaterae heen molo. THING nGadod Sone Sones Sone kylla. 
IBY) pena ndosaoes seoe asce|| Oban Bowels\=---- ---------=---- sh6oko. 
Horehead <=. <6 ----- cane=- shutu. BW Goose somcoe saeco aaS6ae shigri. 
Semiplesties seem e sete aeeee pagoddi. Bladdereeeseeseeee-e ee =e otchou daga. 
IDE sSoséacsssen sscssa.cans alok. SEM ensa sade ssceec cosase akoi. 
IDS) eco ces eeo paoeenesecuE shyt. (OGY Soc boancs oss caeed: utch-teha. 
Hyebrows' <----- --..-. -.-- shuntum-pogla. Rerspirahion se -es=< se ale. 
INGHG soso ec ocla ote =o cla u-uk, (URINE) Ge oSessccccesuasceas otch-tcho. 
Monthie casas eee eea ao - || agi. Exerement -.------..----. ka-a. 
Gipsy s ween esna- === lagim shappa. 18 ys oeoosooogs BoossACE kanying-6bu. 
AMOI Gs osc co cececosseeLs lem-teppo. ADM occas ase ceeoos Seer lakko-liva. 
MGW soosce pobees chee soce kyt. Corpulence=esc-a- een eee umudakh-mitcha. 
GMEE Ro cosencanssconsosue onim poollo. Beannessjeeseeteeeiaaee a= umutchimotcha. 
ISAK osoe cosa Se OSSs uttu. Humpbacked .--.........- puili-lumma. 
Chin\eser= see se eae aee eni. |PAIDSCeSS) soen t= science a= shuppu. 
NGO. S65 cose GhbSes cosoee allege. INSITE), done Sasc dace doscr: iin-kade. 


5dD4 


COMPARATIVE VOCABULARIES. 


Mit'-siin Family. 


English. 


12. Olamentke, 


English. . 


12. Olamentke. 


Croup, convulsions.. ..--- 

Womitins sess eeresecee == 
Diarrhea. .=-o.s-csees <= 
Tumor, swelling ..---..--- 
Colic, belly-ache ...~..---- 
Swoon, fainting fit -...--.. 
Wound, injury ..--.-......- 
Blind sans sce weeee eee 


WINER 2 casos Soo ceanoooEs 
Dwelling-place ---.....-.. 


Stranger 
Murderer: --<so.--2e-s-- 


Spear, lance ---.---..2-.. 
Slingo .cis-cece sees 


Looking-glass ...-.--..--. 
Window <= sestsscecneceos- 


Pillow, cushion = .---.. -=.- 
Baskets. - 50-6 s2c-4 woes 
N66 Oiaioe oalaxieemanciew crass 


vacket sess = seantees case 


MLOWSOTS sn <= sees eee ee 


ukun kotchoda. 
shival. 
kitchush. 
ygli. 

opai. 
avapoi-tal. 
obai. 
allaslyta. 
langu. 
allamatchaya. 
alaloko. 
slolitumma. 
tul. 

iomi. 

kotcha. 

oi-bu. 

oi-bum kulle. 
ilavak. 


nymaiome. 


akhnem apo - nutch- 


tch-kenane. 
vylla. 
temmepa. 
kopo. 
landa. 
otehtchi. 
lanik. 
hemani. 
pyak. 
alym-pol. 
tok-a, 
iova. 
nea. 
iitai. 
avi. 
iivi. 
shamuyia. 
persara. 
lushmabe. 
tenegen-kalla. 
kamzul, 


allova. 


North) :2:5-5-at2-2ceee= ss 
Northeast: .--.25-2222a-220 
Noutheasti -s-s-- -2-seeecee 
South) cecan~csocemeea see 


in ph tn eee seater 
Earthquake ...-......---. 
WOU: Case650,scnsane Seosce 
Ieehhsy Cee nosccosaod oood ooSe 
aN DOW cena seer meat 


molen. 


itti. 


kaul, 


ildul. 

yme. 
kaulkoa. 
vean-tuppe. 
shippe. 
lupuk,. 
omtchu. 
kalabo-kilitehik. 
kolypena. 
iolena. 
alakinel, 
allena. 

olon. 
elovakinel. 
kautchi. 
kivel. 

talova. 
uia-teheutete. 
tegai. 
g’in-tel. 
uppa. 
katchaia. 
yavem. 
tchoya. 
podoi. 

uian kal’tedi. 
shittchene. 


kfial. 


komni. 


COMPARATIVE VOCABULARIES. 


Miit'-sin Famiky. 


5dD5 


English. 12. Olamentke. |, English. 12. Olamentke. 
ine brandseee eee eee ane koi. Wiild-caty sccm oasss. emcee tolle. 
\WWEiG Race SacnBsoconesh.csss liva. DO ge aas sess aetes sete laer ainisha, aiyusha. 
MO Rp Sopscecusignboss Acceos killa. Beaver sa ceed rsesseticee se poo. 

HOPS MIsts =e tae || S=Zel. Bear - Baee see oece secu hiculles 
DDE Sep cconoSsos:sca=s ioa. Wolfticsnosete eres sseerecae oiyuyugi. 
Sai g2ssSeexcacsecesiesctee koin-liva. WSHosyts cts 5 see Ue oaee avag-i. 
INAS? ceomecos esSp.cssesoSs tchook. Reimdeer <)--5-5 -s242—-5= tande. 
I esceaac naaeoacEeeaoos punluk. GQoatys-se ster ee ssc 5F tehoiikl. 
Level ground. ...-...-..-- aalla. PSquirrel)so—: = ose esses shakma. 
JOG lsc chacorso Srecesaacee alla-ala. Mouse/s2ccisse asst sce nae: am-she. 
Swamp, marsh........--.. lopuk. Oxi coces eae seae eee = =o5i|| DALE. 
Mountains’ - secicesti-- pai. Sheep <.--cscceee-rssao-5|-yamana. 
OAC aWayeeestsase meee mouku. Pigitssces sess oea-----4| kotchina, 
SiOnes seat = oe sae lester luppu. Sea Wioniessacmniccrisorre=joc kato. 
SiG cae cecos geno cons Soes shugui. Seal cozcoueccoatceto-ceses tehitchik. 
Tronieoee fos seen eee ease tehavyk. (OES Accor qoeccadecs ao86 timi. 
Mreenesceee ceases ee ceee al’va. JUNE Gesece posed Saeco meaner] el Nolte) Meat 
Wi0odWemeeseeseet=seeieaae= tuma. Mosquito - ..--..-....-.--.| puiyu. 
IBGE SeSeeocncaGoceces boas kolli. Snakees-cen sess ee vuakulle. 
Barkseees ee ee neeemeeela a paii. *|/ Prog .--.-.------..--.....| kotola. 
OWeLYy: sae creree eae aa| Paka MiZarlesen ce eet cce shukava. 
Shrobyseescepeeeeaciescees mola. Spiderieeapejeos seh eee eee pokkok. 
Oh ot ee emacs cosseacboss ulu. | Worm ..-.....-..--..----- looke. 
Ghemiat sate sacar ee enee tobubo. WiButtently assesses eee kutilla. 
BranChhesas\ says sae eee al’vuntale. WOuse)2 /5-\-saceee eeose kaat. 
(CHES) Geceasbsoons ceseccos kole. WI@S sare sSocisielgecitiee os isj2s kugy. 
JENS) Soin oasopomcoe 26505556 shanak, Bird ara, <teewicesrse s.cceick meie. 
JNIGER paSheaeeds Bone Ss6see shotto. | 0}=f-S eee coca aera osee. puulu. 
(0) Caen R er mccie SOGRDOae katan. Maw, 2-2) 32-2,05--/--6-----| Shabulun-aiti- 
VIA Re aes eine aaneess luta. Gulletizc...<scs-ss<secesecs kokkal. 
WE OO sceseesonacosassseo= tehiteha-alda. \PHleathers eere me same teem kennebaga. 
arelises tee ste eee kone eLopspetes pelumavoresssscceeen ease yny-baeza. 
iPalinbes eset nis t= ene ce kaka. Wi PSs aeeetaaes eae e paga. 
Silver fir ....-.:...---.-..| tchooplepa. WClawsiersc.-s asses eee oa patehtchi. 
AicoTnian sec sac sstieeace ce ymba. | Naple:s. is sence stceces. mc olok. 
Nuts eee essa eeoetete--- | aban -ylla. Ela wic.2 ssa ene oes bulap-abi. 
Wildinyel-e.a-s.6c2hi-e---s atchtche. | Snipotco-seecas eaece eee kulak. 
Berhiese aca asses agom. I) Dowe, pigeon! a2 2-2 oe gyniysh’-ave. 
Raspberries! sass-22—-4 === - pododai-agom. | Batiesecres BORER eRO BoC eeeD tehigidaik. 
Rootiscate= = sos 5e see ee ee adlu. Strom oc aetr tech daces sholol. 
Bulb of lily-plant...-..---| nala. Wood cocker esp ee eas a= shakoté-yn. 
Animal (quadruped, mam- | 0-iumna-oe. | Raven..---...---.-------- kakali, 
mal). iazel-cronse\e seen oe ikekhpai. 


< 


556 COMPARATIVE VOCABULARIES. 


Miit'-siin Family. 


English. 


@rane . oc. ess ocee eee eee] ibO=bollis 
Swallow sseccceecrecceese kitchaotcho. 
Magpie... -.---..--.......|| panak, 


Hummingbird ...-.....--- kuluppe. 
Diver (colymbus) ...--.---- vuak-kuli, 
lEiiisosb daSaas abecoccccsss kaina 

(COONS procccacteos sconsces loak 

Duck (mallard). ..-....---| melle. 

Guile eae ase eae cases ssee 0-0! 

Belican sass setae ete sera shebullu. 
Wishis co. c22 ssjececeets secu allé. 

Wihalets eons acess ccc ce puumo. 
IDEN nosobe eoocaoconose yagul, 

LORRI DO eeiaeiateaeiat= = eiateet ollom-iillé. 
Codtish®=-s—-sseeeee eee nuume. 
Caviar ....<<- sdteee otidioos yma. 

Murtle sss. see aaseaele 5 ee melleia. 
Wihitesee je ee ericccerine ses poddoda. 
Black eeeeteesnccse sate scisee lokgoda. 
Red a lsccesctecseiistteseoes katehtchulu. 
Righti(colon)=sesces-ess-ee tehevt-obu. 
Dark ss. sec-- 22 =-ee- a) YUbLe-tbtes 
Greeneaerenias= = ceeeianieee lydjida. 
JURE) Bo seecos Séees6 asinine kavai (big). 
SIEM Rovssce SenocSeacsocde tunnugu. 
ivtlelsteeasqc-recea ces Seer vitcha, 
Dead eon sesteeee seres vee] tyla (do die) 
Wolds ceeecesa-teenecece shilunku. 
Warmth. -sfe--- es esasee vislap-ynak, 
Do yoreereyetete noe este sate aeteretelasts kanni. 

Phous 2. .\etecs. ccs ss 

Tia eer is j) mi iti 
WIG, cccce cccesc assasee ous mako. 

MoktA co. oo. c/scnecansseeeee makko. 
NINCgESa5 cep Seneece aeese valli. 
NVGSberd ay canssiccesseee oe nitta 

Day before yesterday -..-.. guki, 
(Ro-morroWie-eeesea eo eeee auge. 

Day after to-morrow .-.--. ao-shan gela. 
ONG: borer owen ceases kenne. 
TWOsssoaeee wasn nes Seer o-sha. 
Threeeesiancesen.t se cieansce tel-lega. 


12. Olamentke. 


English. 


Moutie: vss 2eoce se eeere 
Rivest c-8 aoe eee 


FOuUrteeDY esac ieee ee ee 
IRifteen =. s2.s. Rocce eee tee 
NUSGCON amiss ie eee eee 
Seventeen \=ss- see seeeease 
Bighteen’ 2s eseac-mese se 
Nineteent: sescas=-e=-ee eee 
Twenty <<s.<ss-tacseaseee 
Ewenty-One seas eee eee 
Rwenty=two0l--o-eeseeei-see 
Twenty-three....-.......- 
Pwenty-four== a-e-- eee 
Twenty=tivieles-setecee eee. 
Mwenty-stx- ss -. --ce eos: 
Twenty-seven ....... mead 
Twenty-eight............. 
Twenty-nine ...--.. ...... 
Vhirty.-s.cce seeone sere 


TO Vaw Unser sees eee 
Worticklot-s s.. se s-oeceea 
Mordanceseesemeeeeee eee 
Moispiticnec maaan sees ees 
Torsleepicsssancetesssee oe 
Torspeak.caarvcess aeseelacer 


12. Olamentke. 


uya. 
kenne-ku. 
patch-ida. 
sheii-loge. 
o-oshua. 
kalle-koto. 
koitch-i. 
kenne-vami. 
osha-valle. 
tellega-valle. 
uia-valle. 
kenek-valle. 
patchida-valle. 
sheleyu-valle. 
oshova-valle. 
kenekoto-valle. 
o-am-agatehi. 
osheketche-kenne. 
oshakeleva. 
tellega. 
uia-tellega. 
keneke-tellega. 
patchodakh-tellega. 
sheiiloga-tellega. 
o-oshova-tellega. 
kenne-koto-tellega. 
tellego-katchtchi. 
uyakitehtchi. 
kenakitchtchi. 
patchelokitchi. 
shelokitcehi. 
oshoakitchi. 
kenne-koto-kitehi. 
kenne-tugulu. 
yulu. 

au. 

puduiyi. 

kaul. 

shival. 

atch. 

maatcha, ? matchome. 
iilbide. 


English. 


COMPARATIVE VOCABULARIES. 


Mit'-siin Family. 


12. Olamentke. 


English. 


12. Olamentke. 


To love 


To listen 


To blow up, to swell 


MoOssMeezercsa>----/ seo =e 
To pinch 
To breathe ....-.--..----- 
To whistle=s--<5---2---<-- 


IO Gi Seaanaca mong CSoee 
To cook 
To eat with a spoon. .-...- 


To endeavor, to try -.----- 
To shoct with a bow-..---- 


To throw with a sling, to 
fling. - 


SROMMATE ee saree elo sree 
To seek, to search....----- 
To blow the nose 
To beat, to strike 
To break 
Mojembraces ssc === =a 
To hew, to beat...---.-..-. 
Mow praises. sss-ces— ees = 


ToOfear r= <.c5sc0ceshsccess 


mynyme. 
al-lyby. 
putcha. 
atchi. 
kshtita. 
pitehu. 
ingatche. 
uyak. 
yul-mupa, iil-mupa. 
nylymty. 
vaail. 


fivai. 


shoga. 
kutebu. 
shagédé. 
tyuvy. 


laavik. 


kulli-dakhtama. 
lima. 
shuun-latchi. 


natta. 
koshkudi. 


toi. 


onak; to weep, ? ndéteha. 


Dotthinkgeesesce ase vuushin-aly. 

Toibuly aes ss vase sees eet cee shuliya. 

Moise tesco assess shuiyaba. 

Rorgain; tonwin\=s--sea-4-= kotch-tche. 
MROMOSOkessaan esa aseeeeee haiya. | 
To swim <-/.-. spobessoces opo-liva. 

Moistin yee eeessal= seer obatchi. 


To wrestle 5: a= o5 e520 25 5 


Given eee ocicesceen see 
Rin quick Weeeee esos 
Sit/downl!22-- ee eee. 
RigGleececsee ee eee ae 
How did you go? 
IshalllrOpesese tessa tee 
I will eat, I wish to eat ... 
Wlove theer wes-- eel 
How is (this) called?...--. 


Show me the way to the 
village ! 


How many inhabitants has 
this village ? 


nukum-dy. 
lageb opiat. 
putu. 

onak. 


vaka-liva, gymai ka- 
liva. 


villa! 

vaié! 

tu-iikaine! 
ogni-shvati! 
vate! 

utu! 
indigatchi-ovit ? 
kavay-dy. 
myom-shava. 
kamyng-opu-mi. 
indigatchi nave? 


ne nushagan mugu 
iomi! 


iiketo shalit inigo 


iomato? 


NOTES ON THE OLAMENTKE. 


By Pror. F. L. O. Rorurie. 


Boy: omutchie.—Girl: omutche-koe-—The principal part in these two words is 
omutch.—only the endings seem to constitute the difference. We find something sim- 
ilar in other languages, as in Hebrew ish (man) and isha (woman), Latin pu-er and 
pwella, ete. 

Eye-brows: shuntum-pogla.—Should shuntu stand for shutu (forehead) and shuntum 
be the genitive formed by the addition of m? 

Lips: lagim-shappa.—F rom lagi (mouth); lagi-m is probably the genitive of lagi. 

Cheeks : onim-poollo.—Onim seems to be onni (face), and probably stands here in 
the genitive case, which would be formed by m, according to all appearance. 

Thirst: lakko-liva.n—The second part of this complex is lird (water), just as we see 
in Chwachamaju thirst expressed by the word akadaviido (aka meaning water). Some- 
thing similar we find also in other languages. Thus, the Turks express thirst by ‘“ with- 
out water”, as we often say ‘ to be dry” for being thirsty. 

Corpulence, obesity: umudakh-mitcha.—Meagreness, leanness : umutchimotcha.—These 
two expressions have one element in common, viz, wmv. 

Mute, dumb: allamatchava.—Matchava, match, is probably connected with the word 
matchome (to speak). 

Deaf: alaloko.—Alok (ears) may be easily distinguished in this word. 

Wife of a chief: oi-bum-kulle—The m in oi. bum seems to be the genitive ending; 
and a similar inversion appears to take place, as we find, in several of the agglutina- 
tive languages of Asia. Other such genitives we see in shuntwm-pogla, onim-pollo, 
lagim-shappa, ete. IKulle means woman ; oi-bum-kulle, literally, of the chief the woman. 

Ship : lumani.—Should it be connected with luma (back), viewing the sailing in a 
ship or boat as riding on its back ? Some such analogy we find in other languages, as 
in Arabic, ete. 

Good Spirit: valliitThe word valli (much) seems to be identical with it. In sey- 
eral languages, much and great are expressed by one and the same word. In the latter 
sense, it would mean here the great one, perhaps the great spirit, as other Indian nations 
express it. It reminds us then of the Chippewa kitchi manits, the Dakota wakay 
tanka, ete. 

Jacket : kamzul.—In Chwachamaja, it is kamzulu. It will be easily identified with 
the Spanish word camisola. 

Hat: mo?bu.—The first syllable of this word, mol’, is probably molo (head), just as 
we recognize in the English cap the radical syllable of the Latin caput (head). 

Morning: kaul-me.—The tirst part of this expression is evidently the word kdul 
(xight), the whole alluding, it seems, to the night having passed, the night being over, 
and the like. 


558 


COMPARATIVE VOCABULARIES. 559 


MU1/-SUN FAMILY. 


Midnight: kdéul-koa.—The word night (kdul) enters into this compound, as it does 
in English and other languages. 

South-east; alakivel’.—The word kivel’ (wind) is a part of this compound, the diree- 
tion of the wind probably suggesting to these Indians the idea of determining and 
naming the cardinal points. 

West: elovakivel’—The same remark applies here as in regard to alakivel/(south- 
cast). 

Ashes: kommi.—This seems identical with kommi, the word for dust. 

Sea: koin-liva.—The second part of it is livd (water), the whole meaning some- 
thing like big water. The word koin in this compound may be simply a contraction or 
some other modification of kavai, which means great, large, big. 

Branch: dlwantale.—The first part of this compound seems to be dlva (tree). 

Sheep: yamana.—In Chwachamaju, a very similar word is used for sheep, viz, 
amany. 

Pig: kotchina—The same word we find in Chwachamaju. It is simply the Span- 
ish cochino (pig), or rather cochina (sow). 

Lizard: shiikava—IiIn Chwachamaja, it is shiukovala. 

Claws: patchtchi.—Pitchtchi means jinger-nail. The only difference is in the vowel 
a for a. 

Hen: kaina.—This word is the same in Chwachamaju. 

Pelican: shebullu.—Connected with shabulun-aiti (crop, maw). Something analo- 
gous is seen In Chwachamaju. 

Whale: puwno.—Whale is puumo also in Chwachamaju. 

You: makko.—The only difference between you and me seems to consist in the 
more emphatic pronunciation represented by kk in makko. 

To eat with a spoon: kutchu.—Kutchu is probably the Spanish word cuchara (spoon), 
verbalized, as it were, to spoon. 

To throw with a sling, to fling: lddvik.—The word lanik (sling) can be easily recog- 
nized in this expression. 

To marry: kulli-dakhtama.—tThe first part of this word stands evidently for kulle 
(woman). Sowething similar we find in the Chwachamaju expression for to marry 
where imata (urada, woman) enters as a compound. 

To sell: shwiydba—These two expressions for to buy and to sell—oue in their 
essence, but different in tendency—seem to have one element in common, viz, shui. 

To swim: opo-liva.—The second part of this expression is liva (water). 


SANTA BARBARA FAMILY. 


1.—Kasud. 


Collected by Dr. Oscar Loew, of “ Explorations West of 100th Meridian,” 
and published here by permission of Lieut. Wheeler. It was ob- 
tained “from an intelligent Indian, named Vincente Garcia, three 
miles from the Santa Barbara Mission”. It appears as written by Dr. 
Loew. 


2.—-Santa Inez. 


Obtained by Mr. Alex. 8. Taylor ‘from an Indian, thirty-five years of age, 
born near the Santa Inez Mission. he rancheria of this mission was 
known as Cascen or Cascil. I ascertained from a native that the 
Indians of San Buenaventura, Santa Barbara, Santa Inez, and La 
Purissima spoke nearly the same language.” It was published in 
Taylor’s, California Farmer, April, 1856, and republished in the New 
York Historical Magazine, May, 1865. 


3.—Island of Santa Cruz. 
Obtained by Rev. Antonio Timmeno, and published in Taylor’s California 
Farmer, No. 8. 


4— Santa Barbara. 


This vocabulary, No. 527 Smithsonian Collections, has endorsed upon it, 
“Taken from an account (Diario Historico) of the expedition by land 
and sea made into Northern California in the year 1769, under com- 
mand of Gaspar de Portola, by order of the viceroy of Mexico, the 


Marquis of Croix.” The spelling has not been changed. 
560 


COMPARATIVE VOCABULARIES. 


Santa Barbara Family. 


English. 1. Kasna. 
WEN ponies oooaeces CGE GU Grace ra sase 
Woman 20. .--=---- 6-neke\<s-=—<eem i= 
I3hY pe ate te pose cade Gup-nektch .....-.-. 
(Gt Sereas Se socassae GaN M6555 ssspedon 
Vin fanuiese ete sa= ts-tanugh .....-... 
1) a eee eee MOG) cep mee cu posoeG 
Motherens.ss-seer- INOUE A555 gsassre 
Husband cem--rem= ku-ni-vue ..... ---- 
ANG) natok Soaedous| -eSene beecemeces con 
SIN 4 Sandee cece IRR See rlosessse. 
Daughter..---..-.- gshd-ae..---.-..55. 
My elder brother -.| game...........-.. 
My younger brother} gitch-itch .....-..-- 
My elder sister. ---- gamute .......--.. 
PAtigl n diane ne ae W OU sepia sy aereeictae 
Reopleweescca sien ae PU esssteSasemesee 
ee adeaemcesa saa: knoksher soccer se: 
13 yor epen Goce coae GUSTS Goo cocender 
IO Weereenescsooee ANT cescennocenead 
Horehend — jee... - WCE Go osc5 doacbe 
DR - ooo orcoocred) | tl o&tnan eeeemaesds 
LOM GLaqanenoropcanes (MALE Soghsecsscos 
INGO) Goeioe coercion nokh-sh -.---..--.< 
MonGh) 22 jefee ans Sle beso opine os665c 
Monpilepe-ceeeesee el-lenp hic seneaae see 
Mestheces sem a -=e RE Samco eSdEScCeesco 
Beard) eo 5. coe EISEN) Sooo caageece 
INGCKY A! Sapeeec sce Polite sean 
AME - Se os.<ceecaee MUipsoacp.ceasbemcac 
ans <iesesecise cee [Pil peeeen sceand 605 
PING ers ence esas |sesecce esses cee ee 
RN pNeee se cetsee esi eeemocoseewesc cece 
BWDOW tsece soseesie:|asseeteea5 scscsee 
JATIN lace cboseaeod| ne Se oemnae SonOSmGeSe 
NaS ee eetee cena = 20 fSi-KN0a-6- sees sse 
Boayecestecescees: @ramonioce-o ene oe 
Chester sce one: K6-ap hice = i sa-js1 
Gliy~cees sevens os gag-shé-ue.......-- 
Female breasts - BOt-ebls ste) otal 
Meena c Come ee) baton uber SeRaEaeee 
WOOtweeers ste sess WIEN) Sanaanameecete 


2. Santa Inez. 3. Santa Cruz. 


4, Santa Barbara. 


auehk .....-..-- Ever) CaBcemenancoaate 
Gntcilic Ses cosc hemutie hematite 
clieche\e == mu cneh in sa-jeseeeeee ies 
chinkeay ...--. lulemescli\ == 22/2 <ee eee 
chechesss as-: CuCchOme eens e-s esas 
KOCCOw== erase CeSK@2 =~ ==. -sctssane= ess 
hawhik -..-.-. OSIGO!s 2-225 seep Meese ee se 
paacossceess code pakuensen .-..----:---=-- 
BSR GAOO MDE RaCS alwitanie.-<- -s-= mss. <--- 
Soiae Bode Soscae chouwitawn Sabon aaeees 
segcenoaccediecas pautchmalaupon. .. ------ 
Kamie-- . eee, mitchmoss (brother) .----- 
kitees)==--s/-<5- mitchmite (sister) ..-.---- 
noch oseo Sosbcone kayalayeou.............. 
snochks - .-.--. pis-pulaoah.. ..--.....-.. 
ohkwa ......-- toffoollz es .\sacseee a aee 
Hnnoea saceaasae Ppas=aluchy- sees eee eas = 
ehkeey ..---.-- pigstshe=-o- 20 ceeeecem- 
StOO} = anesn= = pas-thoo....... wees osuEeE 
tuk scseiees oe tisplesoose. -----5 <2. .-=- 
mahihyeee =) -== IShtOnO). >= aes eae ae 
WG) eee aoe pasaotch! <n. 2s. --e se === 
alepui.<-----.-. isheloue!.s.2/)-s2-4 4-42.20 
Ses etseies eae ess chasa (tooth). ...--.------ 
Sela Sine yelalnisselseies chatses 2 22cissiscs-(e2 se 
REM G)sesop sese Daskelickiee=teseos ener a= 
waechae....--. DASSPOOle =e oer tele iaiie ee 
(NO) scossecesse passpoo, pl. passpoopoo - - - 
smemey -..---. patchwatche-coo 00 ------ 
SaSC SH CUBES OSAS USE Ay cescoos cocassseHe 
es-amuck...-.-. alapamy, pl. alalapamy.- -. 
BSN E) Sebo anos] pssoee poccaerogeer doco bcee 
Baceos capesoosee patchcueash...---....-.- 
ele-wae ...---- patch=mimel eee ees =—e 
suoel (pl.) ..---| patech-nimel, pl. patch- 
iminimel. 


nuechit. 


huacha-ja. 


tononomo. 
chipuct. 
tochol6. 


kejuhé (breast). 


kippejue. 
acteme. 


36 T C 


562 


Jee) saoeeosece cose 


Moning e-mcl == 


iVvenin Pees seaeee 


Splint eeeeee see 
SOMIMEN = seesio-)-one 
Wanteric aceon ceee 
Wind Jeconsee ee a= 


Seapeee aoe cae 


Walley <-seeis-<< ees 
IPLOIN eps serio ah eseee 


COMPARATIVE VOCABULARIES. 


Santa Barbara Family. 


1. Kasua. 2. Santa Inez. 3. Santa Cruz. 4, Santa Barbara. 

SH as Sp dedceyeacd looseeseccads sccr patchyoukcucucho....... 
SOnseeteee en seer ees|seeeeeescetioses QI) coeoceh conece tate 
santugh .------ sc. lyapisi--- oe seer SCHEY.aSltas. eee see ee ae 
akhlegisemcssceesee lee a aoueoedoscess aughyoulish .........-... 
Se Seescccccesesseen|-steesieccoe eee awatchmoo).s---2seeeeeee 
SAE N oschoseoas|lsquccenaucdodsos IOI Sesenoscceccoocces temi. 
oem Se duced dees es easechaccocecese| atchitehchuchtes--cs—se> 
pishanteg erect se|ao-seeee-e wees paughken, pl. paughaken. 
DAN Secs coeipon Doce aap (house, hut) | pawayish ..-....----.---- 
PEROT Asana soso paneEeaconcac aso psa cce cociods na daroaochScas 
akihieeeeee=see eee GON sencs Sapses twopau, pl. twotwopau. -- 
Wek Sacuce BEconeecon allow ---.---- yhushie esses sees see 
(TENE ism qncmaaccch scecearocnoaceias Let hO)iseno baad scobosecae 
aoa asnonasoaoocot tomolo=....---| tomolo .......-..--.-_-..|tomol. 
6ke-n6MOsesess see seemioeseeieeses ichenMOoOk-seep setae 
G-aShi so sete ceccs|acaccesececeeee escalokel)-~ 2-022. e2.2i-225 
SHOW 235 aoe Sec occ lesccs en: paccisec|eciicce posses neeaee eactesen 
Glapa ....--. ..-..-- alapa ..--. ..-. nowwonee .....--...----- 
Gish especie =e. alasha...<-..-- LEM MS o poc5 GadssSSnse 
a-vueigh ....-..... ah-y-ya........ GUN cesGsso eras vecces sace 
ak6-yua ..=.. <.---- ahkewous ..... acklickes = ase 3 seerimeceee 
@lish 2 2252.22% Secmce|o8e osecce cee aes fannem (light) ...---.-... 
sulskwkch) -o22%-.1e-ee ee se hoes aie cee BUCHEMY -e es ccee tees 
WasShNakHiGt semen cesses ccceteeres KKISSASSIN eee ee aie 
Stapeini. c--- nasal oe eee see eee BlabOP ise see sae eee 
BSE Caen moe enon Sor enceaocass stivamaueken -....-. ..-. 
shizshayvnt2-.sya2-e|| se seteeeoenn cere Oateceter eee see ect eee 
SU-2Y-M). ~~). ceeee| scot eter ee seeee BWielt o~ - nce ece Sacre eee 
sakh-kut .-.-..-.-- sakhuet ....... gacomliloneece==-tee=n)aee ' 
SOKL-KO! 5 = ececel|Seccse ee sees eee ooughgohone .....-.-.--. 
Skants-hugec.sose|aseesee eas aoe Scuntow sess eeceisee a= 
shtu-huigh -....-.-.. stowoe ...-.-.. siwo-pfao...... -....----. i 
shkalum'). esere eee seces cose ane Seer eae eee eeeeeee ae 
NW) soos eee see teee Knue zeae acess 1) esccriastedo - SObisSOno5 

Satoh OO ona Base all <= e".-2-2-2| Mihov ac eee eeeeeree ase 
shik-shép-shu .....-:|52-s2..-s¢-c..-24|ssezceiees oseoess -seoaclane= 
shugli-p-s-eescess shop) 25--/-22-|) DMIsOupra_p eis sees = 
skhaémin .... ...... eshamel ....... nutewaugh ..........-.-. 
sakh-tétekh ....... stayhea-a....-. oolam, pl. oolulam ...---. 
SSaHHees G8= > naes6o| baaseeioocoaneese skilliteenanue .---.. -.---. 
stau-4yek .-....... SeoceSsons Stouahicky--s-eseheneata=e 


i 


English. 


JOYE + Gans chao nosbse 


Beaver 
Rabbit, hare 
Torioise 


HIOTSO meme= n= siate oa 
Mosquito ......---- 


Snake.... - 
Rattlesnake 


Wish = -€ <2 saseiscee 


Light blue 
Yellow 


Light green - 


COMPARATIVE VOCABULARIES. 


Santa Barbara Family. 


1. Kasua. 2. Santa Inez. 3. Santa Cruz. 
mi-polémol ....--.. ushlolumon-..-.-| anuloowyah (hill), sbille- 
tupun (mountain). 
shna-khalémo -----|-----. --------.- SKOWINL =< 3sS<jo5 se s=e-2- 
khUpeeoseie=ela=r= hauepeess-- ee: Wall amore ct esterase as) 
UN Nose eiRacass capmee CODN ee ense- LAU SAY E) sealers st sate 
MIE) 351595565 secol|amdoasSecues cous jlocuse daan cca teLeonedEorS 
MOPEUENYD osscosncel |scoccsoSs.cs6 need |SSeontossesassrs ssensssec 
OST Son gece dood ns stayic...----- -- ONM Seco. eeneas osscco as 
Bt ae yt POW De cree est at 
SKAD Ioan sisee ee etoe od seme eee seas hulucappa-.-----...-..-.- 
Mais nisisaieccieeos | sletChele: Sec ctesasteseeissss 
tsu!-00/<0) =<. nso. sweat... -<s5-< swoelle (herb)...--.-.---- 
tO-Molohy = cco enc | aae senies am nine LOMO een aaa eee ace 
sé-man .....----.-- sawhmut....-. Shomoonyss- =<) eee see 
TELE NS sausbs So s005| |AaSbaL Geoaao BEee wootchoo, pl. wootch- 
wootcho. 

KRUSsccecsssssccc UUs eee caceee | VUS scott eecicee tes ce 
knu-aeph ens. el MURNOY OU =. 2 aa) aa ame me on ie = 
LHS castes es cascod besaeemacsaaaaes eknigh) 2 5-5seeensse4-5- 
cP Eo corsa penooses TWH Ea aSee S| Sa etiGeee coacoaceDeso casa 
ol-k6-osh ...-..-... Baboske becouse lrodace deesconsoore cece <as6 
Teh ae oni She gece Roscoe EOC Oa eed Canoe Ao Seed CoOseomeance sen 
TET Coreen oaHonal taceee sees peetes tecke (mud-terrapin) ..--..- 
LgiieRiiny Ne aoassonal lso-eae sone Socese| | Sedubsoncasees cgsesasssess 
an pesscoscanma~s|eeacree sole eee ooloopou-ouk ..--.. .----- 
PUFON! eoese aise sal Saceecyocsccsecse leegheghe').- sc .cs2s25-- 
teO=kOi ghia. coe.s- ce | bewaee sees coe ces phHshoshieaeeesses sees 
Kh-shabi--s2--- <-=. celakheliyscac:|esosar stacinna scnicemac. lease 
tehui-vue........-.] wieetse........ iwlalienenon ..--...-.--- 
stu/-mon .... -.-.-- stumuy ....-.. stumcowok .........-.--. 
Skabveome etcetera ace scappah (sing.)...---..-.. 
SKAM eee seiee ae \Seomosccondsnso- BWASLECKS! esa nsieto seins 
Wa-uaAU KR 5. a6.< VUE Wop Meettints aaoceo Denon GpeSRAeaeerens 


olkhuoshkoloigh - -. | 


ali-limugh. 


go-uotcho .......--) 


| suon-t6ti .. 


khst-lapsan 


olwashkola .-.- 


paththayies septsse a= =a 3 
alapupew 


laStepeent= ssa eee 
lissloo 
lastepeen (blue) ..--.----. 


liskeghen 


liskeghen 


563 


1. Santa Barbara. 


564 


COMPARATIVE VOCABULARIES. 


Santa Barbara Family. 


English. 


1. Kasua. 


2. Santa Inez. 


3. Santa Cruz. 


Great, large 
Small, little ....... 


Icharakieece. eae 
-tstan-eugh -..-.-.- 


GrOn eye eemeemiaeeee Shush- calles sees) amon =a ae ieee 
ON eee one Shaq cosams|jposesecsanycsnoessosllscacdcenaodsnoss 
MOUNT ha) joee see Up -HOKSH Pescara nome eee 
(Goode eee aa seetee me-pshtimavuish-..|.-----.-..------ 
Badass eee eee =| | Plakhpaneecaece eer beeen sees =s 
WDendeeceenesee ee alk-shan .... ..-... shuekshaw ..-. 
AUING: = jcs5snssitoas EE halinull geese coeincis||bocteorwecio docds 
Col@s ose. sa. 2 eee sakh-tatakh -...... sutatah -.....- 
Wary Otis. BientSUs 22s ee ey eeee eee es eeee ses 
Iscooertboseccasss NWO) Gadq daecaocacd| |booboococe cansics 
Mhouseeccssaeeeer [HE 5.3 so eadoconcisa| |detoen Ssontaadads 
lilsosdsocnbo. ssoulh METS Gs ososonsocdllsecoootbenesenced 
Wieirssceeeecese eee EUR E pessoa pacn|lpooadesssedaeasd 
WG cescecrscepitacee mesagal-sikh pu ess see=saeee eee: 
heyjaesesessseeceos FESS ULE seco aSenes aaSeeo cece 
ANVECVE RSE meee ae soce EC Hee emo oned Se oc Serra eaceseaae 
MB Stisoo aoe ee ce HO ssoe ie seeeee een | eaatece seaieice ret 
AN Reece a see etree ae SW aooce Saco 060d) |sosceasesa seco 

Many, much....... WN ae cooee oSeeH |Ssoc motes aac 
Wihojscecseoocsceee ER SeeeiDoees co SSe5| (Seem moccrs Gocces 
Han sence och = ee MIGEN Dees see ee ell ee eee aociseesce 
INCRE A eso. see ee ine 6-5 nosdlsasecdocan csscn 
Here o5- oases oe set RIL: )— Geeeee Geog Sess SSeS ooEsesedacss 
There. ... wey NON mas memeetas [aces eee oe 
To-dayreer sence ee fu-puelalishaus-sea\peeeeesees seeees 
Westerday ons -.s-)|| SDAP Mes eee essen leaee as ce see ey sose 
To-morrow ------. Nash-n ahi Ghieneeee |peeeeee oe eeseicese 
WCE nae Haceaaease NY} pSq Sen nenbe cass lssceoo Saad besdee 
INO eecameeeerin eee ee seeuiloht soatess cee ose ee sees eee 
Oneereseee ease aes HERE Weseeosecoacoso pakas i. --- 6. 

INiOragss soosae Sone ishG6MO=...2se1s==-| (ESN KOlese= sees e 
ANMEL)- sAcops oases massehiS ss sees massec ........ 
HoUneeseneisetee= ae RNS 1) Sep oeec coSeS SCOUMU -----. -- 
WING) sooo cocone S568 yiti-paga -......... ehtepigas -.--. 
bksn seme daso0gs= 56 yitishg6mo ........| itisheau ....... 
Sevenie.t22en-- 225 ' yiti-masgh --..-... etemassa ..---- 
IDI Go oocose sb60 Se MSTA GRU Grate ase sisal malawa ....... 
NING eer sreieseer= = 25 MUS Dieses een Fee een, SCORCO 
MGW score acca nacdos gelshg6mo-........ cheahwa ....-. 
Bleveniee seeps soe | Weslo en ee etna ces tayloo._---..--- 


| 


4, Santa Barbara. 


innoo . 


gooch-jew 


aughwashaha-lalaw 


ACOOCKEW seer ece ces aee ee 


anysnems ..... 
alocopoke 


wee tee tee ee ee 


UhUyou ece= seas aens oes 
iehtwo 
tehtwokeh 
tala-ketch 


cho-oh 


Hehehe a compoe.csoo Sacocde 
poa-ah 
maktechal 


yuatna hese see eee ane 
anishtuo 


sietischum 


| malawah 
| spah 


| kaseum 


sietmasshugh .........-.- 


amo, 
paca. 
excd, 


° 
maseja. 


scumu, 
itipaca. 
itixco. 

Aad ' 
itimasge. 
malahua. 
upax. 


kerxeo. 


English. 


Sixtyjee-seeeeeee == 


Seventy - ...- .----- 


Ninety ...--. aonses 
One hundred ...--.. 


COMPA RATIVE VOCABULARIES. 


Santa Barbara Family. 


1. Kasua. 2. Santa Inez. 3. Santa Cruz. 
maskhesgumu ..--.| masaescomu -..| masigh pascumoo .....--. 
ishgomsh -gelshg6- | saw-yu .------- ischumpasquascum .,.--. 

mo. 
masesh-gelshg6mo .|...--..--------- masighepasquashcum .... 
shumush-gelshg6mo]..----.----.---- scoomopasquashcum - --.- 
yitipagesh-gelshg6-|...-.......----- seitishumnasquascum .-.-. 
mo. 
yitishgomsh -gelsh- |...-..---------- seitishumnasquascum -.-- 


gémo. 


yitimaskhesh-gelsh- 
gémo. 


malauash'celsh pe) \ oc aciwo ano 2 sae oa|| moe enions ees seissoaes Sses 
mo. + 

fxapa=pelsheGmoae|: aeeseesscsee cs | eae scot soanreses be eaeeee 

ciento...-.....---.| cheahwashea -..| casheumpasquashcum ..-. 

shalshun .......--- aushun -.-.--.- COR a tlascoousbeacaee 

Sakmillsssceceseet | ukumel.......- chakmils 222 --ettecas S225 

Palpatiensc-- sosas|socsscecesecte ees keewawih’....--<.--:-<=:- 


AGATE Neeecooboosel |e 


pekhpsétehie- cos | --2-ese- soaee alachuwatch.....-..---.- 
PUG Yosser cone ewes ae lose a= 2 easces ces NAVOOl sao oaeeeaeee aes 
pupts-Ol phe -. aona = oases see hilogloue-33-\-ss=e- ess see 
PLUG see soe so alsaaeon eae secess Napillaesen acces = ee 
psu-guan .......... chohoe ...-.--- ooyouwanish .......----. 
PSI-DI-UG) 2: <2 -<\5-20| 2-25 eee Bs Stes namalawan.....----.-=-- 
leve-enels 3-5-5 -c=0\|Lesencose> cocese pisknehigh, #223 22:2. 
TONE Gomcannoeses| ISae secmeniecdsacc cahkanys. 2532. feos -sa 
IIE ee conoe tba ssel| SAGs50 DegEeHe sad SSSSe6 HBoe ree see es Gaceccr 
DIEU pease see see eee esata | sa oman oe ae eee reese siacieaice 
pual-udlaigh....--- alpahtar ...... keloualoual.-.---2. ...:-- 


pkonumo-monetch . 


pkho-ugh, (to de- 
ceive) pietiets. — 


-| gakhf-egs .......-.]. 


PKO-ONi ssc asass| sees to soos ncsacelesascosns soaaeaesceweeeos 


4, Santa Barbara.| 


566 


COMPARATIVE VOCABULARIES. 


Santa Barbara Family. 


English. 


My first son .----..-.--. 
My second son ..---.--.- 
My third son .-.....---- 
Mivehan dese seeeeeceat em 
Thy hand, his hand .-.-.- 
Qurvhands)]--ases eee 
Your, (fheir?) hands -.-. 
The water is good.....-. 


The horse is larger than 
the dog. 


I see a nice tree... .-.... 


I go on the mountain ... 


Silver is harder than gold) kal-ut ishitch oloil plata. 


I have black hair -.-.-.--. 
The woman makes bread. 


How many horses have 
you? 


1. Kasua. 


ulush tu kénuk téukh. 
sa ta kumusk ténukh, 
kamaskh pik tannkh. 
ukpu. 

upu. 

yi lau ki-pu. 

gasikh-pu. 

tchol-6. 


kauay-ga khasbi go 


tehu-un (kha-ak, large). 


po~nis anak pps (po'-v, 
tree). 


ite akti ne-alap (1-ite, 
here). 


sakhi mai k’o-kuo’-n (ok, 
hair) (akhima. black). 


uléneneke se kuel il 
kapit (kapit, bread). 


ap-shtu kavay ? 


English. 1. Kasna4. 
Meat essac.) ss ac eeceeee ga shu-un. 
Thou eatest -........... a shu-un. 
He\eatspensa-e eee gugsb galé shu-un. 
Wieteatss cose eee cect gigh guga gialé shu-un. 
Tishall eat 2-2. fo--s2ccce gsh4-a shu-un. 
I have eaten.....-.....- moe ga shu-un uash. 
Thou hast eaten .-....-- moe pa shu-un uash 

(vash). 

Hehasjeateny= -sens-cs65 moe sha shu-un wash. 
I bey a burro (mule) .--.| ga shian il bulo. 


I have bought a burro 
(mule). 


I shall buy a burro (mule) 
Dibuyiaidore ss. see so= 
I have bought a house -- 


I have not bought a burro 
(mule). 


I shall not buy a burro 
(mule). 


I do not know. ..-..-.-.-. 


ga shian auuash il bulo, 


gshd4-a shidn il bulo. 

ga shian stsu-u. 

ga shian auvash ilé-ap. 
ke-4 shian auvash il bulo. 


ke gsha-a shian il bulo. 


ke tchaimon. 


English. 


Spinitgvees==eeeeeae emer 


(ChYEM GSd5ccensesos ends 
JOM GIGI, pSas op anees ose 
Eyebrows .-...\.....-..- 
Posteriors) see = 2 -i= 
High friendship. ---.--.-. 
Light (subst.) ---...----- 
Hclipseleasesseceseeerea 

Wakn essere see eres 
Smoke (subst.) ..---.---. 
@Clondsiseeeeseeas- cess 


Strong*wind.----....... 
Earthquake ......-..-.. 
MIOWETS oc-- 32 sses coe < 


Avelone, abalone ( Halio- 
tis, a large sea-shell, 


ACOTNS s-osee on erence 


2. Santa Inez. 2. Santa Inez. 
shoupa. Tule; bulrush <--------.. stapan. 
kanish. Atole or mush of grass- | shuputish. 
kamuk. seeds. 

A einanitie. Seed = 3: emcee eee sahamun. 
witstwyk. Mile coc slelee neice siutek. 
ahanalootskosn Wihale-fish)es-=s-1eese=s pah-hat. 
loognne Coyote, wolf..........-.| ashka. 
stropeitessak iek. Antelope .--.-..-------- shewi. 
Rhaeetie Ground-squirrel .-....-. ehmeu. 
shukshak-away a. Lice..------------------ shekash. 
aprnikere JNIEEY osoccecosscas ssse9 estaep. 
TOMNOS Grasshopper .--....--.-- tukha, 
toohoey. Venomous snake.... -.-- hashap. 
alapache. Black snake ...-...--..- peshosp. 
pALanonos Willi) Gas aocteponodce slok-kawa. 
swayl-etd. (Ch feosccn oradass Sco hach. 
speyhe. IPO) conosco cossso casos unuk. 
tabya. | California quail......... iyamama. 
Wawiteecsccsn ss scueseee hellek. 
ekpalish. | OW seasoseaonnocacs S60: shakwa. 


COMPARATIVE VOCABULARIES. 567 


Santa Barbara Family. 


English. 2. Santa Inez. English. 2. Santa Inez. 
Tucolote or hooting-owl...| muhu. Thirteen .........-.....-.| masca-el pakas. 
Horned) frog s2s--- ---.---- emey-kahaya. MOPRIGSES a7. tases soos sess haloyjou. 
Sand-hill crane ..... ...--. pooloe, To fight, a fight...--...... eshtaush. 
Sea-muscles ...........-.. taw. Anger and hate........... sak a-tuk pe-it. 
SICKNCES Ean efeemaitree aio ce yokpatcchis. Where are you going?-.... nukunla? 
Deatheees see ees sao Same as dead. Asphaltumyesseseaseee ee wakau. 

Very (adv.) ....-..---.--.-| sheshakwa. Liquid asphaltum.-....-.... malaak. 


SAN ANTONIO VOCABULARY. 


1.—San Antonio Mission. 


This vocabulary was published in Shea’s Linguistics, Cramoisy Press, 1861, 
from MSS. forwarded to the Smithsonian Institution by Mr. Alex. S. 
Taylor. It was collected by Father Bonaventure Sitjar, who was in 
charge of the mission. His spelling has not been changed. In Ap- 
pendix JJ of the Report of the Chief of Engineers for 1876, Mr. Alb. 
8. Gatschet has relegated this language to the Santa Barbara stock on 
evidence contained in a table of fourteen words. The resemblances are 


so slight that I prefer for the present to place it by itself—J. W. P. 
568 


COMPARATIVE VOCABULARIES. 569 
San Antonio Vocabulary. . 
English. San Antonio. English. San Antonio. 
IND nomansosbecocsesnb.sces tama’. Rabbit ..--- Sao osuons SeNSns map (hare, c6l). 
Boye te= ==: Qcedsecase coNsee ssimtan. NAMIE S oto eeceosnees eee. cous quemetzala. 
IDM Eth Aaeoos cne=ce bees sce ixquitaa. GWG) 5 saSeeb Sosonedsaaade quetcip. 
Wait toe es alee éeco (my father, tili). || Dead ..-.-.-...--..----...- chetpiya (death). 
Mo thereee esa = ieee eta epjo. INN Q coco Gocone Beebe se seed. cajéyéta. 
TNA NTE A aesenn asoane 456 ---| cit6‘l0, acdyo (elder), || Warm, hot .....----- eee kéue (to be hot). 
at6z6 (younger). ee a eee Aas 
Sister ....--..----.--------| apéu ‘(elder), aténo TT Ae ee Beene a 
(younger). [ 
TOE) Boe) SRCicS4 OSB SESoSesos zaud. A a aaa ane nde e a Ww fe On 
OTenead ane nae emiae saye el zialo. All... --- .2- 200 2222 2222 eee pissillojo. 
TONG) ecoseseengacecasD uepHe .| fechocole. Who -..-.-------2--+ 220-2. que. 
ATM) <== 52% SoS NeO nee zipocou. To-day ---=.-220e2---2---+ tae : 
Bod ges oe Pe est as Fann. GS LOG RVeeser a= sect eee ngtcleye: 
Beene ies Chobe myo nigtitn: To-morrow -.-.--...-0----. tisjdy. 
ey See a ron ranenane (OMG) = eeeossrosceaqscSade soy tixile (first, zila). 
5 TWO S22 csea.08-sco2ses,c50- caquichu (second. 
Ip sok eaeer acon costae ejaco. quechequé). , 
Blood rt ee > RL akata. Three = 25-22 “ een ainias cia eewe queleppay, leppay. 
House..-.--. .----..--.-.. ...] excon, zama. toe aes ome he ben quicha (?). 
SUNY coeé sesiicowndooet Caigsoe cinepe. 7 OT nee: 
|| Mw eancseseeroscso tess zatzzipa’y. Caen Retro PASE, | Bis tan 
Day...-.------------------] Zac4na (dia claro). Tot nin eee eachona. 
2 ea ee a EBs elpal- ToMmun ts saccecsecss==567 icdchemé. 
SULT se Se oa ee Lae To sleep stsc-ns-eee2 s5sesc cau. 
BES eae h oases asec: Ba LOispeaks s=ostsseecs tte- eee pssico. 
Winter... ------- .--+------ ilche. Mo killa ee cece wee ceeacenee nosotros & uno, apu- 
marth, lands o2=.(j- =" =~ se lac (?). pzejajo. 
Dedifers = oavenoeeeiesse | CHOb-en-1n. MENG poagas cage aa todeaccdaa: weia. 
MiaQizZ@/asenccesnier ao seen == (PENIS: Tovwalk ions. cece -ccceens ad marchar se uno, qui- 
IDS Seno nadeno ssoaroesees: otché. Pa: 


YO°-KUTS FAMILY: 


1. —VYo'-kuts. 


Collected by Mr. Stephen Powers at the Tule River Reservation, California, 
November, 1875, from Pedro, an Indian well versed in English and 
Spanish. Mr. Powers says they originally lived on the Kaweah River. 
The Smithsonian alphabet was used. 


2.— Wi'-chi-kik. 


Obtained by Mr. Stephen Powers at Coarse Gold Gulch, California, in 
1872, from Tu’-eh, an Indian of the tribe. The Smithsonian alphabet 
was used. 


3.—Tin'-lin-neh. 


Collected by Mr. Stephen Powers at the Tule River Reservation, California, 
from an Indian of the tribe, with Pedro as interpreter. The Smith- 
sonian alphabet was used. 


4.—Kings River. 


Obtained by Mr. Adam Johnson from Indians living about King’s River 
and Tulare Lake, California. It is reprinted here from Schoolcraft, 
Part IV, p. 413. 


5.—Coconoons. 


Collected by Mr. Adam Johnson, and published in Schooleraft, Part IV, p. 
413, from which it has been reprinted. Mr. Johnson says it is “a por- 
tion of the language of the remnant of a tribe or band known as the 


570 


COMPARATIVE VOCABULARIES. brah 


Coconoons. They live on the Mercede River, with other bands, under 
their chief, Nuella. There are the remnants of three distinct bands 
residing together, each originally speaking a different language. The 
aged of the people have difficulty in understanding each other, while 
the younger communicate more readily. It is difficult to get a correct 
knowledge of any of their languages, and I have therefore been obliged 
to pick up words as I could, without reference to order.” 


: 6.—Calaveras County. 


Reprinted from Taylor’s California Farmer, which states that it was taken 
from an Indian of Takin Rancheria, and that his tribe lived near 
Dent’s Ferry, on the Stanislaus River—the Sierra Nevada, of Cala- 
veras County. 


Die COMPARATIVE VOCABULARIES. 


. Yo'-kuts Family. 


English. 1. Yo’-kuts. 

Nias aeceeasepe ccc [co/-chuny sees sts = nies eee 
WiomMantssscesleceeoe Kai/si-nais5 ces cieomeeataacea 
IBY) fo soncenen Saou cced|| WRG) Noose Hopceeccaeeseces 
(Chile Ss So neeedo 5555) WE ooo) on Sena ate ssS5ods 
Ifmeyeth Goseso coos ster Wil-te plese ae ease eaas anes 
My father -.--.-.-.-. nim/-na-tet ...-..-.-...-<- 

My; mother .--+--6--- MIM -Na-shiskyes= 4 sees essa 
My husband..-..-.-- yu-e/-nits-nim .-......----- 
Miy wwille oaea-= emer YUN NIM see = ese eee 
WE EON eeeeco noes acSe acbliinonim 2 be sseteate te: 
My daughter --...-..| mu-kiss/-nim-a-git --------- 
My elder brother. ..-- na-bech-nim ..-.......--:- 
My younger brother-.| na-es/-nim ......-....------ 
My elder sister. ...--- na-a/-teh-nim .... .....--.--- 
My younger sister....| no-o’-teh-nim -......--..--- 
An Indian . .....-.--. WN A oa5 Ro een edsene sees 
Peopleesca-saseee = | OM wil-In aie meee 
TEIGHY se caatadaa caencE WOMANI mee GeGcuC abe nbea base 
IBEW Be ep coneos Gabe (tomas = om aao eae fe sates 
IBAKG) S285 asoses< poral) URE MEE ee cae ode sesbce sos- 
Forehead ....---.---- LUCIE ee Saces osccboce nese 
IBY ageeecs eso cceces fuk Seer cee creme sacisse 
JON @esaanoomacaos toss REESE eeesganicmo caSeco Boose 
MWe cee ccepoan55 3505 STL Fo ego tetera ae 
MOM esas aetna SDPTE TON 6555 S504 coesastace 
(IGEN espcne Sooseses aeCi-c abuse eis ae sere 
Reeth eeene sean IG Ne SasescsSboocsuoecad 
Beard eeemsesle=eeie eae Cha/-Mush cee see eee 
Neck s-=-se—=-i=== MOR so oo secsse se ose 
JAN) Seospnssieeca G5e3 (WSS H A 5 S54 coc copeoson 
Hand eceee ieee ha-pa’-pich-i.......-.--+=+ | 
NOL ya eeeelem ace LEWES revi Ase coo ee 
ANON Dasoeas pasccene o-mut/-tut-uh .....--..--.-. 
NEW ease co soenes ose Kkel-sike: = se eee ea eeoee 
[bith (Sse doeces cmos NO OCUNES Kae S56 soos pdacos 
(GSI Sees0 asssco ones MHEG pass ccosssempoasscee 
Belly is---<:cs~~s-2==- GL OUS yaaa sete laa tee 
Female breasts ------| mi-i/-nits ..........-....-... 
OMe crisscross OLGA Sees se Sooeiso coescc 
AGW) Seeecasec0enese Leb? <es Aeoe ees coocas 
INES oedebacoss cossee WG RES Ree ee hoon asp boos 


2. Wi’-chi-kik. 


mo-kel’-la -.......- 


3. Tin’-lin-neh. 


MONO = cee cations Soe eke 

[kaiAicnae eect locons 
wi'=bepi-5: to. saeeeeee es bone 
kai/=1-tel) =. =. h2\-essce ecco 


pau/-lem-nim2-------4=-22 
MO-Ki-NIM 2s ssces cose ese 
wi-chepy-nim) 22-2 e2-==sese= 
kai-i-nan-im/-i-chip ....---. 
Mi-pets/-Nim ssssses es eeees 
mi-68'=0iM) eee ee rerce eee ees 
na-a’-teh-nimi -..- ..---.---- 
no-o!-teh-nim ........---.-- 


ot{-s0-NIM' eee eee ee 
6a-sa/-nlsscee... Sater ase 


tin-nik:.. essa eee 
sum/-muhi «.. 2.2.72 acte os 


| 
| 


ss 


COMPARATIVE VOCABULARIES. 


Yo'-kuts Family. 


573 


4, King’s River. 5. Coconoons. 6. Calaveras County. English. 
URCOLCH EM. meena ine cee call tencemance esos Sees TO-CNACKHeee sen leme ee tae, Man. 
sce Ses os eecrenerSecg sete || -eoa56 Seebos ccbeeaecad mo-kela -...-....-....-----| Woman. 
WO-CHIPDO}-<2ca0 sere e-eeae CER cee oes eesisee pone a) Nee meee mieaoes BoD ace Boy. 
mo-rella—<----.-2--=- esl [A a eer Watetcille cose sac ceee seco Girl. 
Wit-t€C-PO ins eee ee ne eal \eaec eee eieenewsecer cone moKellainesccec mses caece- =~ Infant. 
Baie aeicaee secisate amcieeta eels pen ceo eeae ne s== =|) HOp-huck (father) es. ~.---4--]| Bly father. 
Rem aa ee eee nee eno N ae.com sceisanhecy cease no-um (mother)..--.-.-----.| My mother. 
pe eee cee ees dee am ceshsoua|baosauices< sno sas soeeee nim-ootoy -..-..----.------| My husband. 
Sasa a ne See otis See ee Soet laoweas) aoc s ewe neeiscee. mokella-==5- -s--s---------)|| My wite: 
noacecoscage pecans Hea bed ppeerepcoden posere ees wichepanim (son) ..--.----.| My son. 
soncene soSroctScce one g ese d|leosceeeceeos sncoseses3 waterii (daughter) .....----.| My daughter. 
Mep-cal (OLOME!) = sacle Pan aiae= ee loess a= thim-my (brother) ..---. ---- My elder brother. 
acess OaISr2OseSs Sane HS; |foe Sess AScep dsssed msen||sasoosse Ssoneeco case cess ccas My younger brother. 
MOE), Seacs cache lbaesee ccs -oocoses ete punt-rup (sister) ....--.---. My elder sister. 
Se teem Beinesin ACS Onc) Auee De noes ake ae Se Eee ARS het San ren ee ae ae Ree My younger sister. 
BEOSEA GUS SGaRACAmean Deseo yata ho cotch-nano ..| no-chak -.........--..----.| An Indian. 
ser ORO RSNROSDSESHS. cone secu leses Reoaa pate. code es | opco son BONA SKnRSeRr a anones People. 
TRAN sone eto see eee OLO=e eee ee se aaa Ob-tnUplos-< sone toens anes Head. 
(Ces NM esSecedon mano ceches TOE 3 ee es Goonen QAM oe toeehte Sessa == Hair. 
to-mot-te-ni --.--.. .-.-.. Ha Gees cecssocaes COS-SU Knee ace </loaae eran Face. 
ye) | Se es anlar 2 2 Sasa 2 HOM yess sMtiesicss sae secreseece Forehead. 
HOOKS 8 sete tesa ale nae HOOK 23-5 </sesao0 oo truckwushup -.....--.----. Ear. 
pee nas icone seleaeskea catineoe SO8-Bah) socjoels cetyes 2) COS-SAK soe soc ac cc a ecous'l Bye. 
tusneck =. 22. Ss.)-2 3225552. thediek 3.25225 s<s<=5 chin-nik 22 sa2 se: a= 25 eaee n= Nose. 
SGC See esac ores cece sam-mack ....--.---. TENCE WS ete aelatere rat = areola Mouth. 
tal-kat/..<<-5-222c0----20 tal-coteh -.. 22 .5...-=. talkattaca.cs. oneness ene Tongue. 
TEAIRGY wairceea secmese secon (DAES) Seer sebeea poss | tellee (tooth) ........-..---.| Teeth. 
ES EW iene amiss Chee steed gece comes Seed as popmoe GUE Te peeroasaesa GSaEccaene Beard. 
sncesh coebssdesetecces cod TES Sepa cece sae=sal|| CEC) Baer es cmecemcd eee NTE 65 
(lip p=: F | peee ee eenesacocces teha-C@ meee actenatanee THT He eee ocbosacaes Arm. 
HOt-b0-=yo)- 5-2 sass s ae pO-dUsi<s-- seem et lons punt-ruka). (25.2... ===.) Hand. 
WIN P-O-leas ieee meses eee es a alanicio n= Sania) laminate punt-raka oes. ] wee Fingers. 
ee ae aes ce olen ate ee Seen one Sacisais~aieisiel| ses arvewa o> oc osyosee ee eenee Thumb. 
Caan hieks-\-<--,0s~ eee oe Ka-sehis. << =-25s2scs-|) NOSSO a5. 22s - scant ee ee Nails. 
peach (breast)... .---.--- lo-ho (breast, tam-ah)-| pol-lut ......-.-...-------- Body. 
Spb sooboce Sees coke Soke Sos shoo ceas cess cere coe sea |sk ee ccasesce cess poscncccs bese CMC 
neBEE oneceo rose be seace=5|lcece caecoses cao ceeeed| WOE 6 -cpececeeccomocsascses|| ALINE 
Sees nee CEH Grace? CHER ECE S Sab eon Gone DOSE EEIOSEE Hee een Enaa oe manmenate asoses Female breasts. 
hash-ish (thigh, coy-e)---.| co-we -....---.-----.| ta-tutza..-..-.-..-...-..--| Leg. 
batohalvee mene ancl tach-atche-..---..--- hewatilleum~ ..-.-3---.4--2 Foot. 
NOANUT CER ecG ache eacero5 WO-dUs sce ~ oo-t--—s Bk i) Be Seon ome sac ste nee Toes. 


574 


English. 


FVOUROS te opececceeres er 
Kettle. .... 


Axe, hatchet.......-. 
Wnitejemsaeecneset ae 


(Chi Gane anso ones 
MOCCASIN see cease 
IPIPS eas oeisenaeee es 


COMPARATIVE VOCABULARIES. | 


Vo'-kuts 


Family. 


1. Yo’-kuts. 


HEAT <9 os noapocossoss 
hue dh/=pohye aaa = sees 
Chifokhtesscsecee pete. 
WISIN ooo conese alan mon 
NERA opcor oececanotoce 
MO=1-chisess= = 


kit wistsecones see aeeeeces 
ta-diip! Ses sacacseece eens 
Bickit! becuse. sede es teee 
ha/-chia} <2. sacle tcceecs 
HO-KO-CHI < fees tose eee 


Pi =pIN Senne sees eee 
O-po-duhe tees ss-5 seeeseee 
U=piSh!) vac esces See esaijeee 


o=pil=hnh ees <5 42eeveea cee 
toi-an/-nnhe-= ea -2 oe ee 


HiswoO fos sca 
besa/-Mal-Wse> <2 2-52 see ce 
aikaldtv ee. Seu faseeae ee 
da-tstin’-hu-pa/-nin .... .-- 
tO=MOK«-Si- eiscee= sre nee coe 


2. Wi'-chi-kik. 


3. Tin/-lin-neh. 


hhisan!=tasses ses setee eee 
NO=1(-ehi\s sees eee eee 


NEEL nguesecemisdactngamet 
tral lop ecseese see erieee 
HEN igcmee apap esoiseooasee 


so-kunl ses ceeee eee es 


O) Poscereansero sososton ce ase 
(olsen Op essertaeta eee 


teal basi. tse ete 
nai Slehkese eee eee eee 
tormnh: sos. Sect See e eee 


haina\-loleee sae cae eae 
lats-wan/-hu-pan! ......--- 
to-mik/-si-u..---. ...--..-- 


tro=potl= =s5-252e5se0essce 
lho!-to-ely hscsessssetsceees 


COMPARATIVE VOCABULARIES. 


Yo'-kuts Family. 


575 


4, King’s River. 


teh (tent) 
cu-esh (pot) ..-.-.---.---- 


5. Coconoons. 


fran-ette-chet-..-.---. 
nort-cho2:+2=--=—---- 
dib-see 


Se=k eee ce seas ises 
LOO=¥.0S|oeeteta= antes a= 


AoUS CSSSSSONUO SSae sesassar Pre-POUdse eaten aaa e 
O-O0D seer each ee ener= mer) WSUSYOUW ence eens 
ta-ah-mem-na ....... ....| of-fa-um-......-..-.. 
Sall-elicre oe eisen iene cies fchi-e-tas.....--.=--- 
tab-oht a c- -o<2.<--5 452550 iva! cece ees wc ce cs 
GHB eae eebatdeccn teal SSebcasaSccs CEacuoeEod 
Beene eae ae eee eeenee| pke-he-deMace oes sca oc 
BEottsne COSI OCHE sop bs Sods) CrrB ta Sa Roy aera 
Ree oe emie eae lo nee eelosece- | PUCMA-Ke=he.y. = omoe see 
snse Chases coSneS SESS cae ho-oue-lit ..-..-. --.. 
Bec elena necineemecesatecceas me-me-ach .... ...--. 
paces ssiveesenseeesalee B2-Clieee caine ssicme as 
pec aeeeRasaeaccanaseclscas Ni-VOte we sels ea sone 
OR-BOl Acca s cccsscucess-so5. | SOb-tOl.s.52. veseqee2 
TEED? fete RS Re al-leckj 22. -s/sohs- =n 
Sct eeséa0 co osse cose Seance tall-ap-pi............ 
sndgerachoaessede =Soddacoa|| AEE AG SeSricaeogdss 
Gibl-Kelke see sey ene eee MO-=heils co -—- o= ees oe 
ABS ROC Raab apes seaieseerse Bah-leckys-.- =~ cis cae 


6. Calaveras County. English. 
GINS y fave ote tactance Sie eee Bone. 
DED SBA AS A meee acric aces Heart. 
DY-Yahiew see see cesarean Blood. 
UREN) Bo socnerendesescsisnce Town, village. 
hon-O-Chity assis eats ee mets 
pache-Chin\reeciafametsta sere se= Warrior. 
ME ec qee eacead bac aeonoall near 
WRT heddd asIaSenRemMesteebes: House. 
kuy-ish (kettle made of clay).| Kettle. 
fulslopieee = see meee Bow. 
LOV=aVUSter o\< o-cfasis- soles esl | PATTON. 
a-lick seis sciscjes teens eee e Axe, hatchet. 
MMUKACH Ales sme eeeaei ace Knife, 
palsies seeseee cess eee -= |p Canocs 
tammay....-.. dSdobS Sade Moccasin. 
SOIT peseabco Bsoser ese Pipe. 
chan-nesh (wild tobacco) ....| Tobacco. 
tip-pa-niny (sky, heaven) .-.-| Sky. 

CO) aes Ap eriaec sec eero esse) sis 
QU Padoncdo ces déedsessb.céec Moon. 
GUNNA WIShes-anee eee eee Star. 
tow-DUM) --so5--- soesices=s Day. 
WOW ooneees caSdesccnoeson|| INRA 
tow-nunkin..-.-.---...-.-. Morning. 
hylam sok-kut.-.....-....-. Evening. 
IGE < cconsoccoesEoceoe Spring. 
op-trumana......---..----. Summer. 
bpuOgssere cee seo asses Autumn. 
Ofaninin@ =: --eeeee ates eee Winter. 
Shuk-kiiee epee ee eee eeee ee Wind. 
shukkorse-- eee eee Thunder. 
WAIMICTY coe eo eee eeneiee aces Lightning. 
sbay-el .-.--.. Meeentoee ene: Rain 
troppoll. - (tee see sae Snow 
al-a-ushiecee eae eee Fire 
@-likisscoss coesoe eee see Water. 
{roppolee@eceeecaeseceeee Ice. 
hot-troy, 5 -seeenses sass ae Earth, land. 
siniotbien tenet secon crete ec sesaei Sea. 
polleysRereeen steer River. 
Ulikaee a—eecee see ances Lake. 


576 


COMPARATIVE VOCABULARIES, 


Yo'-kuts Family. 


English. 


Maize -.-.. Padsos ose 
Squash 
Plesh, meat.----- --=- 


Beaver 
Rabbit, hare. -.... .--- 
Tortoise 


lh gisoaosos eAeobr SAae 


Goose 
Duck (mallard)... .. 
Murkeyseeescte-c eee 


Mish 7 == ses ee ree see 


1. Yo’-kuts. 


cha-da/-winl-s -o-. 2c ene 
du-mit/ ..... Se eee eee 
toin ga-no-ho-pan! 
ya-ka/-hoh 


COESN Nie ScoerHabmade cacreose 


chub -shushy=*=s: ss-siceeeo 
NO-NO HON es. eeeeeesee 
YuU-Wwi'-a=ats Soncwcte-< cs 
o'=wich-all << 22252 -2--22 een 


wo-ho-lo-tih 


sbo’-win 


IGE Sh Sap cHences RAR Senos 
eae Chi tee ects eran cee eee 


2. Wi-chi-kik. 


3. Tin’-lin-neh. 


tsa-]4/-wi..---..-2--- eee 
toi-na-ho-pah’ --..........- 
si-lekh) So -sece oe eaeeae 


[HU RS Re iSee a Baoao se dcsSc 
Valu lite ome eee eee 
OMIG-Sab aoe 


ti-e'=pilk) 208.15 o= as crspeene 


to/-polh 
trot/-tuh 


oha/-aitl 2c cannseonesoeos 
Gira‘ paibll eset eee ala 
Ja-la/-buh 
hai’-nuh 


Tae pitt aac te eee 


4. King’s River. 


hit-teh 
ta-pas, pl. sap-pash 


to-not-to 


COMPARATIVE VOCABULARIES. 


Yo'-kuts Family. 


5. Coconoons. 


tah-wootch-te-del-... 
wa-bats-lo-bit 
toido-lLo 


6. Calaveras County. 


English. 


NEONG esas eee ss 
UE eee ee eta 


bol-loy-e 


cotch-itz 


PEE Fe) C4 isp mee eee 


hun-nUtiess ese sone ene ee 
Na-as-isheses acces eee: 


puntracum 
wut wut 


alo-etch-afeaestas ose a= 
| 


Valley. 
Hill, mountain. 
Island. 
Stone, rock. 
Salt. 

Tron. 
Forest. 
Tree. 

Wood. 

Leaf. 

Bark. 

Grass. 

Pine. 

Maize. 
Squash. 
Flesh, meat. 
Dog. 

Bear. 

Wolf. 

Fox. 

Deer. 

Elk. 
Reaver. 
Rabbit, hare. 
Tortoise. 
Horse. 

Fly. 
Mosquito. 
Snake. 
Rattlesnake. 
Bird. 

Egg. 
Feathers. 
Wings. 
Goose. 
Duck (mallard). 
Turkey. 
Pigeon. 
Fish. 
Salmon. 
Sturgeon. 
Name. 


578 


COMPARATIVE VOCABULARIES. 


Yo'-kuts Family. 


English. 1. Yo’-kuts. 2. Wi'-chi-kik. 
Wai eccopeadscoocoD ChOi=d Obi seem oatela epee sik/-ku-in ....----. 
IIE peep ocasocd ag6c chiim-ku/-tun....-.-. ...--- lin-nik) 22 eeeonoes 
Hl aa ee ss cRosdos etc pai-chit-kinsss- ess sees ha-pil’-kah ........ 
Light blue ..-.-. --.. Given belie isbeso0 coosga.couua| |aseesmososoo cass Socc 
SOU? casoseesan so56 UCEOEG NerenocoteEcsd condos Bena aaonaaaaeacocess 
Light green ....--.-- (avn en Beco edocraaeencacd lasanesnaaseD SsosbosS 
Great, large.........- MI-OS: -\sisais eine sae ease s| sae cieeceeeeeeeee 
Small, litule -..--.... IMMAGTENY ce cacsdcorSsousaoca| |sse5 essa cagas6 Gescae 
StronQwee ces eteem ete {EN 0 ipapaooInseenul coos oor |asaeaomecueiee doccas 
Oldierecesceasaaeeee mo-cho-dnhia cena ates eyainal mo’-cho-lo .......-. 
NOUR Peano meena Wil=teprocs2 Secoseasacicee: ha-cha/-mi --.------ 
(Good macmeseeeeeet IN-CNISH = s=[2/an-sec wena Heel ee at ieaianie cee eeee 
Bad emesis cess (URIS Ty tenoceee Somme aascas lsoseqeosennaticun cect 
WENGE asdascosES08 LEER YEON ono ccp Babpnoerc| CoEsas none coscesecae 
IN Obasceueses s05565 URAC UN ecorec oseaeg COClon SSeeaeeScs OS sacneece 
(Gol ce coascbsaccss Ghi-chiky Mera. Banoo nsags4| beocdscopacsaobscces 
Warm; )botee~-.-see=" hap-WiUlt! mo c Asraselsjsebisise | neectaiwtens eane eee 
Meeieceiaesou conamodsad nah Gesorbosoehodsoos| | WElNG aadmicean cssca 
AWN coc codibooedg.ogcs Mah 555 cies ne ec sececase ME noscosnees nocd 
18 ao decosobecnenQace NUt=tUNG soos oss ce Seance It) eSesesen aocecenc 
WIG sosoeneo caes.ccas NAVAN Noe 2 jose cos secss pees |t=ssseecemessesesees 
VQ asca caconces caersno MAAN wos as joes sce see eses||psseaeaaee ents asees 
Way Pobse cha G5dac6 POLES pocogs sos3 codso0 S9| looecds Aaa scoca cacaat 
INN 3565 Scon.cess S456 ka-hal-mahyceres copee ae len oe tesae eee ereeee 
hatieces=-seseee = BOE coe sends send Sseadnad bosSeesaeuccsecs neds 
AMWhes asnscnobdsec sa60 kn/emu=yuhy facet sasseeieeer neesseteces seems coe 
Many, much......... Wo-chih’ 22425. csccesceceet|lnetenacs. =) eee ener ee 
Wihotmessac=se sr eceee Wat @tahs nc scrcc cceis siete sell moretsne coeMeccacecee 
LOE? pescado. ones DSEal) Tih ilo sabpas acosoess coscoced |soean See smateleeecee 
INGE BSaaoeceatceacs e-chan!=kiht 22. se- 2 seinssse||Paaciecieeseaceeas aces 
IETereYerssiarecme one = oe = WI!H0.- cisccec/ cece chase tcseeeneeee ee eeeee 
HUNG) Geenccbobed sock NOES eee Sears OOS neHeeEAl | aeeeosseeosadcosscs 
TO-dayjccncscsoseceue he-e-chi-e 222 ssscastenisssel see ce emce se ceaeneese 
Westerd aye. oniec <1 se MWA Wellle emer eee ae |e Se eee 
Mo-m Onno wiles = a= lees YUM hush esa eee see eee eect et eeeeen eee 
MeSte eee et ecinee arose HO cas sae ce cunts Seer eeeee hol-holseecescce see 
IN@ sesone dacass aaedce Ea EMU ies a5 ccnstos stew seel Meceece eee renee rene 
Ones. ces cactescceese et VC SAREE Conse on See eersce [scoetie caneocee saisees 
WNAD coocan cosaas cons TOR EEO RE Nass cseccs 4-s5Ge leeegeecocdocsu ocec= 
MDHYEO).=. 2 Pa eee Sees BO-0/spiniMa. 272 So -jonc-secellseeeeaeeee aset meee 
HOUT Aas satire eeeys nee ha-to-pang-ih! (425s. Scat a|t pene eee ee eeree eee 


3. Tin/-lin-neh. 


pai-chi/-kin)2- seer sessn = 

Chifu‘-ka.ncee sce eee 
tre ‘-sahiy teessiereniee nee er 
tse-u/-keh ...-. siwaaeesicsse 
Mai'-ik 3.55. .s=.cessseee cece 


yi’-eh-toh 
na/-nih-saseo secc eee cece 


Kke!-useh! ea seccs ote ease 
yo-ke’-u-eh 
he-e’-chi-. 


TeV le peperccoe Hor SoSc 
80-02 NIN petssee sles 


ha-to-pon’-oikh 


a 


COMPARATIVE VOCABULARIES. 


Yo'-ku 


ts Family. 


579 


4. King’s River. 


5. Coconoous. 


6. Calaveras County. English. 

BaChea Ngee = tos Saeco. seceeemamane cat senccee chak-un\2o-s- = o<2+s=----)--|| Whites 

i CSC NAS SCE | Se UN, Sei ieye chub-buk.............-.---| Black. 

HU See Opa Saab mso nad cc] Baaseonssccasosens Onee (lla SEV aspaecadenecesoaces Red. 

Bae aan Sassi cace cease se acsc gece saencneescioese Che-ukileneee seo eh blues 
sano ae DaOP ST Lago asen CeeS= 3] sadecs HaaEesacHon seals NOM MOeeses asa alae aee | elon. 
EScke sosose cots cnstedzeee||-scnoopssenqssccco.ccee che-uki....-. -.--....-...-.|| Light green: 
SpetAWe Se SOL IOneDEO LOC UCEE snacecpecssepaeecEaes mat-trick................-.| Great, large. 
Le EOCY SB OR SAEED SOC RCOLE CU BSR SBE CROCS ESA Seer cootchak .-2-2.-<22-------|) small; little: 
2 och bo. pond So eaERaoes Usd lageocaen coro ena eons sha-Wuy,-----...-------.-.-.| Strong. 

ea se Slater eee seiSsct| as caecsiscore-seea aces mock-n-1a) <= soe aesia- ee) Olde 

So bhcoes PSerosetosas oseace Fond as co bconesspccocbsl) WARES Ol sotses sopsese consol eS 
See enaan iene seloasts Wace! Sats cs seaseateousisaces in-dis-e-a-kuitch -....--.--.| Good. 

8 bccn Reem Bond Beco CHGS OSs NH S50 Boe S REE ASecee patra-knitch........-......| Bad. 

Dot Coss St en eie coe ec ceed LeSEeeteneEREeoees .--.| tow-traa (also “ death”) ....-| Dead. 
Stciad= sao me cle seSpddoorcass| AASB es Sba mean soSeoe hatumaho (also “ life”) .....| Alive. 

Yea G DOB ORS CCCRIE SS COO ESA PEE OE eS SORE erie Os-0-UM) ae = eee || Cold. 

So Se cio ema eae aeaeeas sel se move neccesseceescas- shup-lle ase ote nae seese sey ans, hot. 
Boe ese eee cee Ho Dace Saar bee ne oscar eEe ese ase ee NA = Seip see cee ee aaseacell| Ae 

eae eee Maer sae ian cieeioa| | Peoey ee ieee ce cee eke MeN ess he 5 as55252 teen nou. 

See eee nae ee ince ece eee cease weseee ee BAKWR oo ean s teceec ese sl ELOs 
DRnateios SABC DCAD Se HBOS AAS NBOOcoIecreed Cpe pee pers MN ccos poo ce cc escone coped! MWVGb 

Bee ale pence a eee elec po aares Senet oe cee ee sce Sei geem en osasse 1k eae Ye. 

SESH COON =SeE RE So Sad San 4 Sp Se OBOE Omnia MONO, (See ase a slos seco eal LOY. 

SSE ae sice ne ooieicmette seo |iseeaon ecass nese ewe et MUM pees ee eee Sas bis. 

SS Oe AGOSs OS POEMS EGET aes |lpoesse Esoo cee cueeorace MO) DANY ee ene rae sabe 
Spies apseg popes ococeses||s5 Saicc sogsaccososecs os kit-y-my-ma-............-..} All. 
SRE areie'= Rive Sane cc eee RM AtiaSee 6 cccrses cise oe MONCY -2----—-)- = 2 any much. 
Se SEE e eee E rem eS Cotes occ enome sees DDIM ane ne ae aes eal! DO: 
Pdodse Hes Sno dedeinacson Acs) Hepp ea eos4sn cose: ceog|losge Se Joe ae seer eaemeee| ace 
Ja eepetee see eee rem oe oa eaten hems a oaive soa chyahi2ss--ten- 2 soye-eies -l| Near: 
Societe ae aer- sis ateseneet = SBOE BAAR AR OR Sern in5| Co eeo nd aeaatecoa-rece seocoel |e rh 
Sele eee eee eee See nee eee Malaalne sue nian seanint eee al smqae ame cose ences sens sae | There. 
Bienen, saotee oes eaeiosee escel|eaa ws see wasn cos eens bylin <2 << ss. - occas aq-| “hO-day- 
Dados cds 2bon9 cogaos Bee o NesasenAnas lonesoseses monanin .-.-=. -..---.----4.| esterday. 
cas codtosscd usmaceSoss cact|bsesecdoacs sosseadacres WOW esterase eels ett] HL O-MOLTOW:. 
ma ntecdcen Sacdesccocss coed eae cséoretepacscces lighaeeesa teste eee Vien: 
daewete meee aacebeeeteeeus|bcioses cess ce smestsce cae MMe eee eet sel NOs 

A Pie cahe dsocdg baded Shc6] AROS EEE oe ene aa Sse eee hosinininies-ses cee -e ea One 

DO-VO Were sertee selec saa eae ote cos cases see MU titan yn sa hose ss oe Two. 
BO-paliyemeceaterccice ce lean ota ata a aem crc a ce eee D=Ka-WMN Oke ee see eereeaaese Three. 
hot-4-Punaesse- cos ne sal saccfonee ss obese acca OtpOOn aes eee seer Four. 


580 


English. 


COMPARATIVE VOCABULARIES. 


Yo'-kuts Family. 


1. Yo'-kuts. 


2. Wi'-chi-kik. 


3. Tin/-lin-neh. 


Seven 
Eight 


ING Mipaceceobrocddr 
TwelVesqeeas-saccee=- 
Thirteen! s2sscae-ae—= 


One thousand...-.-.-- 
Two thousand ....---. 
TPoreati se -eis-ee eas 
To drink 


Torun 


To dance 


SROISIN Pe eee 
To sleep 


Tospeak ....... 


MGicOMess=ash sei 
Ro nwallkkersaeeesteeea 
MOwWwOUKenese=eese nee 
Toistealssecs === 


ARO) FANG) = socbee sacoos 


To laugh 


yit-sing’-ut 
chu’-di-peh 
nom’/-chin 


mu/-nush 


no’-nip 
ti -0-hO beeee es aaeietematctesetee 
Vie -chametes aie tame seer 
si-y-Kal-ele)-- seal ee 

po-go-e-ti/-th..-..4....-.-- 
80-0-pin-ti’-th ....- .-..<-.- 
hat-pan-i-ti/-ah 


it-sing-a-ti/-th.....---.-.-. 


cho-dep-i-ti/-ah 
nom-chin-ti/-uh 


mu-nes-tl'-uh 2. <5 -)222- == == 
no-nip-ti/-uh....-...--..--. 
Velo plChiae.=2 san seeieeeniooee 


u-ka/-at 


e-e/-nus-sin 


tau-uh-chi-han/-na .-..-.-.-.. 


yi-tsin’-et 


tso’-li-peh 
nom/-chikhl 


mu/-nus 


so’-pon-hut 
WHEE IO) US Semeinaauodacehanse 
Yi-e-chame pesca 
si-yu’/-kai-eh ..... ..:.....-- 
po-go-e-ti/-th ........-..--- 
so-0-pin-ti’-th . .... .-- 
hot-pon-oi-ti’-th - ..-..----- 
it-sing-a-ti’-tb......----.-- 
cho-dep-i-ti/-th .....----. -- 
nom-chin-ti’-th ..---..----- 


Wa-l-kahi. occe sees eeer ese 
tri-yuh-bul’-kah 
sél/-kah 
in-sin/-kah 


tau/-trak 
hol’-us-kuh 
wa-ul’-kab 
Ji-him/-kah 
ta-chin=-Kkahi=cemess ase eschen 
li-him’/-kah 


het/-kikh 
wan/-kah 
hai-ake.----- 
wa-chil’-kah. $2222. cs-<e--- 


COMPARATIVE VOCABULARIES. 


Yo'-kuts Family. 


581 


4. King’s River. 5. Coconoons. 6. Calaveras County. English. 

WEARS  sacc0 Soooce cud lb>as poses “Obes neccas TtZanike.. = 5... sn soe ee eieace Five. 
(RUN ERAT: <ecep acon cateos||oset So aceon ecepacss CSS cho-lip-625.22-. 3: 242 sise: Six. 
PRA Nh meb ecco pene cose) loose moecOnen poSeecE reo MUMCHENGYsee ee see as Seven. 
MOTE sca gemcro tsetse saocac SSE ROIICEL DS 2S00 ponoy moloish ...--.-.----. Eight. 
Chop-pO-DObyseae eae eee an earn ae ae es Viaet-ta-Wwin >.-s.se scene Nine. 
TP orc Bae Aa be oso sds] Set beseceeeenea scons numechala mocloesh -.-..--- Ten. 

Lausieigecs tessa aces pee een peasant aa eclnesnen aa] MOURCHINCHE Yet ae aon leven: 
~664 Roapmsieanoaesoocos =n0d loco5 Aeinas sco ec coanag MONOSsae'ss=s -so-s- 2-2 4==-\| Lwelve- 
Se BARS SOD eso Se LEBDO IOI Sd PEE Cecnee. seme ceo eas COWMIN -2~ occ esJosseseinos =| nirteen,. 
SOS E ant ORC EEOC BEBO MOCO NA EEE eee es MUMifcha-osshes2 es ee -| Lwenby. 
TSS SSS Ss.05 650 655655 S265) |/SSsess conse sos aso5S- yeti(?) =< scssse5 -o 2-4-2 eee. Luicty. 
2St0.c0 $2 2 oon cote Gee osnes bosccaredeceboccastsse cholipey (?)..---.----.----.| Forty. 
saéso sesctsnag ofaacens pape lsoobenbeoeareed coe.csee num-chil (?) ....-.....-.-..| Fifty. 
eee Se eee aae Sanat se een ceccas ees sen eae nam-itehi(?)) 5. 23--s<\-=25—=)| SXby. 
Shesc. cose scbocoss Socucel |bocmes paoecoesos peetcd Eaemes ssecos cops eesosomsdss Seventy. 
Seen ene DE car Chey CHDORCECDS| pac DO SECs SER Pes oes C854 pot Oe neces OEE OHOn Bean Ooeeee Eighty. 
ASS on nee Sere BF OpSo SSeS | pecbigeee asonee Canepa oe bee eoo nes Bes areSorocorsrs Ninety. 

AE ORE SSO OSE Sane coca. case In-cooe cee aneanoe eee atalinics>.csceca eesti asses One hundred. 
Sede ne seb sot Sonesoscocienoc] soneao coe sea teecoe cEae NO-O). 222-222 eeseos ess s=-||-L wo hundred. 
Se Seer are aie ctaacoee | acosareoe Sorte sin aeroe mom darile soso -2e4 2-2-5 |) One thousand: 
SShpSS bic Bese SOEeeEDES Cer ear Cho nee choo esos esse pon-noy ----.-.-.-.--...---.| Two thousand. 
Ben DE OB OSD AE0 CARE 050.005) AR Se OnE ore COPE A eOr see 10-C-UP lena sae se ee ee Soe ML OLEALS 
Beatie nla nente Heriomaa sae | ns a ciecioaee aaeaterenes UL ee oe coe Senet To drink. 
eerie en ae aes ate pase enn one sane ease lebimicyesse seas ose sees To run. 
Kalslang-alins 2s scent sces| aoe esas ese eraee see WOL6 yj eae See oe a Lojdance: 
aS gS SIRS Rae eee oe pcoscosd| Haeae a anere a Hee aeceEee hb thimkGe.. J.- 22e.=5.e25| To sing. 

Pe SEB ASE ARCO Ooo dC oO) | Lae Cee Hac Hon ene bowels: 50 s22-ciss-see28-=)) Lovsleep: 
eae atanm on Ieee ease eaen| Me eee ee eee, see eae frakUleecsssseacetslesssaira--l LO Speak. 
Sac Sac bead Ssocce Gedo pecor| lesb essen esseeaeesncees brayikeeeecetes sees ase) LOSE: 
bee ope So ae Sone C>0o DSoce la oe Pacoberoanermese WAIN: sco. -<-2se55--42--|' Lolove: 
Jee RES aE Gono Bao CODE A EceE CanBeR eoterc teens DOK seas so Secsehs-se-se=s5|) Lokal: 
SSeS eae SS COORDS SHOT COC E ACRE BCcce EAE EE Cooenne Holle ses = 2 ses Soe oe oe LO BIGe 
20S BCD CACO BSE EER OI IE EEO] DESO SASSCOnn EE oedeaas mubtrike osc seea = eee e oe Lo stand. 
Sao Spa cd Ge Se Bene anne tor | MASS eee an anAemeSeeses SHOk-IMS = ao ase s= as eee) LON; 

Stis0 655s CaS Gtbo PAD COBURG IESE GSE ner somos Relelyoeasienso a= sos oaes ase |, LOxCOMme, 
Ss ee etn) ee SO me hewatejcssocac aeetcsee cscs To walk. 
SEO AC CS RESTA OH A6 ACD | FROME SES CO SEE SCeG) ME HO EN Sa San een To work. 
aaa hele niet SeSara a ci eae | Moats in o'a/ ee ewe a Same | Mate = ae ee wos cee ae cs ee teet To steal. 

See fenn seaine Naan eaten |e eae = araree so sen | Mowe ns See alsaeidles aot eres To lie. 

Saale sila ain! tw alot antenna ae | Ia nea See cos aclsu sae sen acces ccsseqcessiect coves To give. 

ae Seen eee eee | eee es iS ee Soe PCS By tito asa ceeacoal To laugh. 
ewieiemminwele alawciatinalacer ean ae eyee i ese aaa aise arb) See elise a eiacles saad cance coeeck To cry. 


COMPARATIVE VOCABULARIES. 


Yo'-kuts Family. 


English. 


To jump. 
To have. 


Head of arrow....... 


Musket.. 


1. Yo’-kuts. 


2. Wi'-chi-kik. 


3. Tin’-lin-neh. 


NU =bO eases we eteisieteel | nee = ae ae eee eee 
to=kil' 522. 392 see | sboee eee ee ee eee eee 
hO-MOb< Sse en (oose|-2 es sjeawewel canis ocieee aaron 
O-s1My-e =e e alla eee ee eeeee ee 
WO-hes-80b-\sosoe-)as)| poner eee ae eee eee 
BEFI EG) meee eBay spocemc ama aaaoce 8 S6aa6 
Wt Ui B OS OSES Aao 5 GOKh| |aAocao BSSSaO DAS SSS soabcane ae 
kenya arose era eaisae es esereer oer 
NA NAKSi-AebO esas Sas pantie qe sania eee 
ni=webi .-|.c2 <0 sisnu| seectorsce se cctecestene. cee eee 
heh=taml ee sales iste scenes saeco on eee ere 
HOizNG es. ata. fae ae ae Sees eee te eee 
pa-chu-sun ....-..- ieee Tene moe ee Slee eee 
Bll-bel\ jock ees cease eee ee ceee Sate 
mumbai. ots oe -tal | Seco cles set emsintsinisteere eee 
SH U= Vio epee eteteteieclts Abpapoaap ounDedsesosseaeee 
hu-yu-chull) 2325 :c5)||:casivelocr ste ssiese eee eeee 
IGE Re eeamenu enon SsaanDOdoS casace AneGSe onanbe 
cha-ti-mun' 25-2. aa: eee eee eee oreo eee 


COMPARATIVE VOCABULARIES. 583 


Yo'-kuts Family. 


4. King’s River. 5. Coconoons. 6. Calaveras County. English. 
SHC Chea GuanE ED CER CESS eearlinscmerice peeeeae ean | PHOSININ Nee cee e == NOLL: 
GERAD ASSES REESE CRORE) PRCeEe ReecorEHoSaeors INTE Sega ciscsteeeoasoas| (stern: 
SOU RC OP SSS Ee OER CH OSS Sned CnSHanEer cer core ates OM CiINNYssoese as eae eee baat 
st ecoseeee dene = soe eent eee Coe aaa aeie/= = olan COPPLAM Gre oneal eens = loan VV eat 
Lion. 
Death 
High 
Sweet 
Can. 
To touch. 
To stop 
To fly. 
To tight 
To jump. 
To have. 
To call. 
To want. 
To hear. 
To think. 
Light. 
Darkness. 
Hail. 
Plain. 
Copper. 
SoS Sa Sae addon Bond ce. co Gace |e eotecesoectoe asses Kacha-niccsenscscceusesisc= Gold. 
Bekele seve enc ian salen Seem aniesesmeesesesienae tow-yichay .....--.-...---.| Herb. 
> CeinowoeCoSeshSos cebecdo lsecandcdosccesocsodase POS-8C yee ooo = 2-2 soo) eleadiof arrow, 
boobed Ssoe cSacesBesiot Gacchsse Geos cess eSacinsdoss trollUpi sews ecisew esas ss5|| Musiet: 
SEO O ED CE CO ea Deedee SopCEn co Sosneccsescaoa|! WON COT pacssomscncodoasen|| Crmralarer ye 
~poges toccst sovemorccedons alee eee ae sine ete eal WOKIS) aac tania Sorte eeeaee| PA COLDS 
1605 sasecb nee 3605000 566855 |sccenasecses cme sseesee opputz ...-...----.---...--| Bread of acorns. 
sododenbanestc coca csc aeca||aesenacoccecasedsotese DOKIS-< 22-2). -2ene)a-5-—-~-)-==)|| Mush of, acorns: 
Se COE Cagcebenns San gocuas |Hacsossoseroeeoasas hatchamin...............-.| Oak-tree. 
BSUeUS CARA so Reed e656 BSCE Cao ao aaeeaameeSanpeas Wal8) 5 -).--5.1.-s-—5-=-=--| Handsome) 
Balaeieeataeie ta seins cose soncedesssessscecccces Pah=atZ) -< sae esac aoe ==2-| ULly. 
Soe ais ae er Saiccseccleal Gulacee sc eceacceesen cess suk-u-ney -----.-.-..--.«---|) duclipse: 
Saealese aemiocena<[occ ces cscs |sSeacecosescuceanstsses shuk-a-ni...............--.| Earthquake. 
Saceerie sects cccecorientsess|sastescsocebceceaseess shun-nuk ......-........---| Mustard. 
Se Salata ane rece aeieesinte soe saceeiee cw s-c'cisntescews'cs aportchaoa ....-..----..---| Oats. 
Sawa aatene eeeisae oaioeanin see saiancaccossseciss secs s aususeh!..-----5-+. ---- -=.-|| Avelones. 
Foe cota a seniors cisaesieneace | soe esanalcwsiesoesesese | NOY sccoceiaasemcieeccasne=- 5) Games 
SECURE OD OCUO DUC CEHOCSH Bee c| EOshOs He Seee CaeBEDESre COW-Veliesscse == | Antelope, 


584 


COMPARATIVE VOCABULARIES. 


Yo'-kuts Family. 


English. 


Squirrel (on trees) 


River-otter 


Ground-dove 


Grouse, tuft-quail .--- 
Hawk 


Turkey-buzzard 


Vulture 


River-muscles 


Ground-sqnirrel ..-..]------ 


1. Yo’-kuts. 


2. Wi’-chi-kik. 


Grasshopper xy teseste4| sss. 4244-23 acces Se Soe es hae ere 


3. Tin/-lin-neh. 


a 


COMPARATIVE VOCABULARIES. 


Yo'-kuts Family. 


4. King’s River. 


5. Coconoons. 


585 


6. Calaveras County. 


hootez-a-ny!=--s2-,.s--==--- 
Dini 1 daceseneacuctmapticcs 


Vima-nuky sso soeaset ese 


(etal pennaie ce-a-see moe ee oe 


NOs P eos) <= 
Initch=wellaco- 2c.) 54." sao. 


English. 


Ground-squirrel. 
Squirrel (on trees). 
River-otter. 
Ground-dove. 
Grouse, tuft-quail. 
Hawk. 

Crow. 
Turkey-buzzard. 
Vulture. 


Grasshopper. 
River-muscles. H 
God. 

Wicked spirit. 


MAI’-DU FAMILY. 


1.—Kon'-kav. 


Obtained by Mr. Stephen Powers at the Round Valley Reservation, Cali- 
fornia, November, 1875, from Captain George and Charley Munson, 
both Mai’-du. The word kon-kau is from ko'-yo, a level place, a val- 
ley, and kau, ground, or place; the full original name being ko’-yong- 
kau. 'The Smithsonian alphabet was used. 


2.—Hol-o'-lu-pai. 


Obtained by Mr. Stephen Powers on Feather River, a little below Oro- 
ville, Cal., in 1872, from an Indian of the tribe. The Smithsonian 


alphabet was used. 
3.—Na'-kum. 


Obtained by Mr. Stephen Powers at Susanville, Cal., October, 1875, from 
an Indian of the tribe. The Smithsonian alphabet was used. 
4,— Ni -shi-nam. 


Obtained by Mr. Stephen Powers on Bear River, above Sheridan, Cal., in 
1874, from Paung’-lo and a Ni’-shi-nam woman, “Margaret”. The 
Smithsonian alphabet was used. 


5.—“ Digger.” 
Obtained by H. B. Brown. It is No. 557 of the Smithsonian Collections. 
The spelling has not been changed. 
6.—Cushna. 


Obtained by Mr. Adam Johnson ‘“‘in general from the tribe Cushna, on the 


mountains of the South Yuba, California. It is, however, common to 
586 


COMPARATIVE VOCABULARIES. 587 


most of the tribes inhabiting the upper portion of the Sacramento 
Valley.” It was published in Schoolcraft, Part II, p. 494, from which 
it has been taken. 

7.—Nishinam. 


Obtained by Israel S. Diehl, in 1854, at Placerville, El] Dorado County, 
Cal., from Mr. J. C. Johnson. It is one of the Smithsonian Collec- 
tions, and appears as written by Mr. Diehl. 


8.—Yuba or Nevada. 


Obtained by Lieut. Edw. Ross on Yuba River, a branch of Feather River, 
California. It was published in the Historical Magazine of New York, 
1863, p. 123, from which it has been taken. 


9.—Punjuni. 


Obtained by Mr. Dana on the western bank of the Sacramento River, Cali- 
fornia. Reprinted from Transactions of the American Ethnological 
Society, Vol. II, p. 124. 

10.—Sekumne. 


Obtained by Mr. Dana on the western bank of the Sacramento River, Cali- 
fornia. Reprinted from Transactions of the American Ethnological 
Society, Vol. IT, p. 124. 

11.—Tsamak. 


Obtained by Mr. Dana on the western bank of the Sacramento River, Cali- 
fornia. Reprinted from Transactions of the American Ethnological 
Society, Vol. II, p. 124. 


588 


COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


English. 


My daughter 
My elder brother.. - 
My younger brother 


My elder sister. .--. 
My younger sister-. 
AnUIndiane es. ---1 


Tongue 
Teeth 


Fingers 
Thumb 


1. Kon/-kan. 2. Hol-o/-lu-pai. 


3. Na/-kum. 


4, Ni’-shi-nam. 


ye’-pim....-. cootse HOHLEG We 555056 
kil 6h ce 8 sc cnet katie: -53.5c55%- 
ye’-ping-ko’-leh ..-.| ku’-leh’.......--. 
kiil/-leng-ko-leh....| ku’-leng-ko/-leh 
MPVS PASAT oun||coses coeeacee eee 
nik-ku’-leh .-.. ---- nik-ku/ leh ...--. 
Mik-nehhecscses sees nik-net! -.-.--.2.- 
Nikeveapelie nate cecs| pacer sasce eee 
nik=konohtisscc.-|sace cavsones esses 
nik-ko!-lehyss-sict -a||sssaceeooeet wwceee 
mik-tu/-turkul-letes||seeeeaeeeeee pesos 
Mikakeht esc e enna nen/-no-pem . ..-- 
nik-tu’/-neh -....--. nik-tu/-neh ....-.- 
nik-ket/-teh ...---. Dikckotlssss- eee 
mik-kan (a eee = asc a/-mu pem. ...- 
MIal-dehigs senso esl| sate ieeeeee eee 
kim/~pal-leliscee 2a] eciecte a seine sina ne 
O/ANUM! 2 = see sein 2 oOfnUM eee eee 
Cane itl Sheces| soos es us ence oosens 
daskomliiee . stn s alt Seemann nas 
BLU ENEM = sec oSsce| see ces Mi seceienciee 
o~EnohPesseeeee es bofenoliese==steee- 
hisneheeeses ane ess hifsneheesee =a esas 
si/-u-muh.....---.. Shue NO essere 
kom/-bohis--e2 seer komo} se-eeiese 
GENT ccmcse wese ccwe OM) oaeerseace coos 
te-Bi=wabl cscaece-- cha/-wah' -..---.- 
BIM-PaM-Ml see ene ese lsace sekeem ea 
Walyis.22s-222-ce4 aes oeee se eeeee 
AWKETN Regeaso S66 ae0| Seen eesee rae Ane 
Bt ee aeasaera scar Mah. s-.2<<cicoce 
shu-ketkn\-. paaca: |focoeenceeseceene 
MEM SM Be pees oaaeae eae cities ceeecee 
Chibi-bit=s2aee ot coe tastes sess eer tole 
Na-NAe. assesses senl| rsecseec esse reese 
not-kit-kas s<<2tec| ieee eeeeee aecee 
keaf=mih = oe ssccsocti| ner tectewelacercemees 
ML -neh 2a cc Sects e||seceenloce saiatreer 
Diy Veli. Saya see ees | Heieae sersee cede sis 
EVANS esesec sopoc|| jest booseo eens 
NOM != Paice aweae | sas eee ete ae 


mai/-du 
kiil-leh’ 
pu’-beh 


nik-beh’ 
nik-zeh’ 
nik-ge-u 
nik-i-kii 


p’-pi 
l-leh 


nik-it/-teh\> ==. --<-- 


nik-pom 


nik-n/-so 


nik-et/-t 


nik-kah’ 


mam/’-chip 


/ 


CM wece nnn 


nem’/-mam........ 


bi’-tsim/ 


lu‘-lu-mem 


na-nah’ 
ka-mih’ 


ni’-shi-nam 
kul/-leh 


nik-yi’-up 
nik-kiil’-leh 


Hik-t-laih("s222 ene 


Mik-pom! eee 


nik-keh’ 


en .- 


cho/-wah 
mos’-sus 
ku’-i-suk 


COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


589 


5. “Digger.” 6. Cushna. 7. Nishinam, 8. Yuba. 
Mi-dUlksa=- == =e wOOly,iwOO-lel(4) sa. |ecccseaeaite esa as|| ease ccs n eee a 
Iuilsteee sates 2/sc~) a= mohala-----: 5-225. mahala.....--.---- Kutless oaee 
Mat-eN = ssccees=o WRK OF tao seemietie aa e||\cse semicacls saree se- cel -beetmewe cats sine 
O-Mail cess sse= os 4= Clee ree seca sen|| oe cos saawioe a sos also cade cosas same. 
Shweta sasceecs Swciess licehyosse eset seco |teaa notes ceee ete sess|Secccts Seek oneeees 
nik-ta (father) .--... nick-a (father). .--. MIGHtAEsS sseeese ie el|eos ac aloce acetates 
Dik=nai (Nomen) s---\emunie (mothen)= —-=--| MIKHa - s22- 2-25 2---||-s0-ccle nee aanese 
Sno asacsoctocoss bees CHE Sossseoicseccal| Ch oeh5 quauéecnaa|ldaesopcocucoucdoar 
SORBED EE OOS A BSOnIOSIS Gapliy (GOD) seso60cr6|pacreoeese saaneactios||cooscoossaco.cessce 
We rereccemoebec nic-ta (brother). .... elmana BI Scea a eel pao tiececleneewesee. 
BHRIECRY, soserosteorl se Jac oos Besa cosoance pattu (sister) .----.|----------<------- 
peceeh odessa sess lec6 Mie-ic ke eee eee ee | PDINChiNnONeaess ses aceeeaeeciaine saat 
Chole ease ane Choleseeer on sesisice,: ehole@is,.--2- cross. AOU «coe aecbecees 
hon-ner or hon-na@-..| 0-no..------------- ANS oo 5656 Sone cose ONUn Ee osaetsaeee 
sce DO SCORER boCO BESS Jah CoO Masao setea | Metsettate sec loericiee ce cl|(Sace = atenciclemsseesee 
acin, ce BSCOO SER IQOE DoS FOS MIM eee ase alse eee aieie ciate seiaisio so nicisteic Oa ee 
[Meleaee Qpeoobes=rd bono. se scssseee BONN Os saeeae ee ase eee sais ew nee 
Bi=We .so8cses-nioe- UNI See eee cabo cree WL eee cease ened Mesh esosersaCemeS 
KO-lehecesicesee sas COURS soccer = ea Kalle eecers reer k6len se cascecoes 
Peete seeiae = alesis fEhe-nimM! seo 2 aoa. H lessons woscesecicueee =| SOMBID sacs nossa: 
Gui Soesett codaraes OND sess sedascs Sesh |qawisce esac soe cases: 

GHOMRaR sos s,55= teha-wa ...--..-... 
feaees oe ce sceansis MOSUB <).s<\s2-csn5<% 
NORTH Sseepeaseseece tehu-chock ....-.-. 
Wis seen esoSsa sere yim, mush-a-wah -. 
MAliameeawais veers] | Man bee-ChO scene = 
buk-ka-la/-la ..-.--. Hi! oe seckcoasaboc 
WAG )SeBoc6s osS55e pitch-r, bet-chee, 
tche-be. 
BORSA SOLE OO SODS EOS VOGELO GED) 588 lesocec csescreieciod 6a) |ocmess bation beds seb 
sacl decat Bos bool |opeoes Po Dee USE eSp6] eecederepnoct rcs gos gomgom ...... .. 
nouSrocbenow pobSceor lari b UPI Ss epoca| MeN ss ooocecoons|| boccucbonseesecee 
Paleo ose en DIES (Plas eose oe pais parses eee leo peeaceadesee 


beach, bee-tche .... 


English. 


Man. 

Woman, 

Boy. 

Girl. 

Infant. 

My father. 

My mother. 

My husband. 

My wife. 

My son. 

My daughter. 

My elder brother. 
My younger brother. 
My elder sister. 
My younger sister. 
An Indian. 
People. 

Head. 

Hair. 

Face. 

Forehead. 

Ear. 

Eye. 

Nose. 


Belly. 
Female breasts. 


Leg. 
Foot. 
Toes. 


590 COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


English. 1. Kon/-kau. 2. Hol-o/-lu-pai. 3. Na/-kum. 4. Ni/-shi-nam. 
Bone: cccs-.5eo<eee bti/=mib. 22 = Ss6;2-s|tacccr seoeesmeces bub-mihf 22-=5s22-2 bilmws5 Ses, -cceenee 
Weart:..s-seceasee hik!:a=tehy =<. c-sosa|s0scceseiseseveseeee ho-niht) 2522. eels ho/-nim-ko-ko.....- 
Blood Asceewceeeeee 8ed/-deli-.ossascccdleacscectemcnseceee si-deh!. :s-.:.00=:-:| 8ed/-dehi. seeeeescee 
Town, village..-... hul-ln-Iah eee anaes seine face eeestices pim-hu-boh’ .......| bu’-pu-ih ...... 2... 
Chief s2se.-aecees:ileye=po'=neh' so l2cissSallos ceeseaee caeebeee ye-pon/-neh..-... -- hukest 22s e sere: 
Wiarrior-eesesse=o- hin!-des-sim!\ S25 a024| .secsciss seca eee wo-not/-tit-uh .....| yau’-i-toh ..... 2... 
nen see sees muh=kan{=nas. sec sels see caes cssteeek kil-asls2sss-fsaese hes!-kulhe..scee-teee 
House=sascene secs Sy Ghiceesene sone os Wileseooachatiecen! hu=bohieseee seer Rate sae Bre ke Al 
Kettlesassaaea= aes HOON Vs cpeaicoocn= LOM ace seteneatoee om’-dol-loh ...--. -. 6m/-loi-a (stone kettl:) 
IBOW: ysaceve sana See pan’-dah .-....<..: pun’-dah ........ pan’-duk ...-..£-.. pun!-duke-c. ss ecee 
ATIOW ete tates ees NOK/-KOhl==yse0~ neo no’-koh.....--.-. HOvKOliiaee eee eee punf-nun! 22-2 2e-- 
Axe, hatchet ...-.. las/-sih.....'........| pi/-keb ( stoneaxe)| w/-kuh ....-..--.- las!-seluszstaisieje ceer 
Kinifeys ¢sececeeicce cham lemih cee yse5 || <<ateisis ocice ee werent tsam/-meh ......-.. bos-sohlty-.s-2sn eee 
Canoe ses. Nee ss cesel| ear aaas cee enem tn llstenc seer ees menace yak-Kah! 7 .-!c6 so scl|-nce ac anese eee eee 
MOCCASIN ase BRO oh: csse-.e-ae|teeicae soeeceeseees SO-1OWieien seein eenlh eee eeiccces A earcode 
IPipewmessaeee sess pa/-ning-ku-lahccl--c-ssessece ona ee pa-nim/-lo-loh .....| pa‘-nem-ku’-lah .. -. 
Mobaecon- aes paenihy 25.25.52 ccca|socecewaceocencus. Pa-Wibeee cc ee sees Pant... ee se ceeeen 
Sky pcearicncg cece bed/-am=yaht <2. /c2cnl||-.scrsecrcces wecnes yam’-chi-chi....--. hip-pin’-i-kab...... 
Siti ececcca. coceeaoe e/-kim-po-ko....-..| po/-kum~..-.-.--- ok’-pai-du ......-.. O=PRIY-codesstece nee 
MOON ..o22 ete -s55 pom!-po-koi...< 2=s5|/:--<e-ceeeee -ce=<e po-KOht sees serene pom’/-buk...-....- 
SLO Esp oe on moa AES INE I Weeeeccrceeetdl ESeasctesreccepons Mala hyeechom= secre po-ked’-ul-la. ..--.. 
WD aivinceness ecisarcone QlekI Cs cose oc cone te cnc eacces ome ees ekskeh!..bs56% +2252 hi/-di-mok-kuh .... 
ING Cheeni e POPcase cate otecee tall Roeser acters pahieee sence oan: poles -2.sehe2 Sasa 
Morning 2-5 === Daii-dah <2. 22. <cecalincseeet aenceseeest ben-nek’-tuh ...... ya/-kohi < -<22-ci--s2 
HVenin gee s=s-s-si= Keafclihiss228 <2 socal|seseaclt=asisecersae ku-lu’-duh- .......- bwi-he/-uh.......- 
Spring esce- eee see yo'-min-Neh! ..s.c2e|2- sees secsiccsoscce kon/-muk-da-duh -.| yo/-mem.........-- 
Summer. .-=-2- --<- Ulak-Ko. cesses coenl| ts sesec secs ececes kan!-kat. 222. 4. 2.<2< o-kum/-min .... .... 
Autumn=-435--<2-- mat =miIn-ni! ssoyssallsoseeec se eceee cee ku/-mem-keh ..-... Vol/=memre. ees os 
Winters. .-c-sen-6 Kkum!-minsni= <2 s-o-|/s-eme= coceeniesce eee ku/-mehee costs ==! SIN -mMemeee eee 
Wind) sec eeer eee RNA socen Hosohe MU/=neeeseaseee bi/-ya-duh) cs ccieen- Moen ss oo-ss ese 
Rhunderees=e-ee= wuh/-tum-tum-mi..} huh/-nuh-nn - .... tim/-tiim-eh.....--. yan!-Ohe scan actenee 
Mightoing ese. tong-win’-uh-kuh ..| 6-lel/-ing-kos ....| wi-pi/-leh.......-.. Wis/-pil coo. Sece ee 
Rainy sem ce niece ene Kial-dihveesegoseece ka-deh =e 5 .cene- ka-di/-keh’. 28: = <2: . balsa a-sc sr ceees 
SnoOwseeesecoce: == kGhi zs ss. 2se2n= seen lceesecses pero ones he emenesodedenss kohjaecmeeees ocee 
IM waesoaeaoressee sham) jc-sse sssese SUM-es ses sceeas RO aisSa0 aaSeeS Res ROM Be atotic caoo nose 
Water: pesccee aces mof-meheer-neseses mo-meheesceesee mo-mih’-.--< ae -- moh-%s<S--j20-— 55-8 
FE COl me ooteicecinc es ses okh=yal’lehiocnca|k ss sacte sae eee a=VUh!ecesaceaceees kol-kin<5-saseneee 
Earth, land.....-.- K8l-Wi -scenclese nae | k&!-weh -..2.--.. kaewihteee cscs kan: -isstaeccese eee 
Sea eesn ea cece ses pNeM=MO!/-Mehy=, sae see eae e eee ti-tem-mum ...-.-. tofenuiiqs seseisseeee 
River.-teeces st cece BOW sncceehs 55 eeees scceceee esse | se-win!. Jectcewe|l (860) 3. <<a = eee 
LakGeecncec= eee pol’-po-lelt-eticesc.esecenescsees meee mom/-dan-neh - ..-. Mill see eeeeeas 

| 


5. “Digger.” 


COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


English. 


hi-per-da 


o=Knm: </.25 scecece 


pam-bo 
mol-la-mol-la 


sem-e-ne 


Mmo-NO-........---- 


ne-pam or ne-pem.. 


6. Cushna. 7. Nishiman. 8. Yuba. 

HE beeeasecceoce coon! bor anocoebeadhe pote bsomepaasacs sbsce 

me-role | ee-esea— 

hoh (lodge, es-hu) -.|.-.--.------ .------- 

pan-due- -->------- 

THINS 66c650 onoc| soa seddosavoosansead||seaecnocca sosedeSe 
Be See ninine = eetaee Elnpeicn. “(Hanae | en ane cnoeccecaces 

Spanish.) 

GOA MB esdas5 Goode LOE NES pea bacn| leseciceco ao C sO sEee 

GLENN CS BSG cob so4| SEBS casa sotees bono) [68 SS cobSen coca eacs 

ok-pi, su-eie ...-... OUD semiese seco ee '|||s leelviorcos saecie ass 

pambo, pami-bo-cans} pombuk -..---. ---- méden)-2-- se) = 7 

GPW Sconesaeoosscee MOLOMOIO: 2 ones as)||easeecitew ee ae aee 

HOCANE) cesses osedes|[sasc65 soos ceases! SeoaaSeoceessedeos 

NGOS seh po Sebel Wobeea SSpeEaeeso sesd AapeaapoeSacnosoeod 

WHINE, Sesecaess-|lccosasossass st54 oa6:|[Seacho ceeoosbooncs 

HAMS Ne a esl she Sso Ses Scne5 ooucds||Scace Concesssdaae 

/ 

[ESP icc osce coos Sone We (6) )San6 d4 Soe||beraso sea s4 aoke: 

Ge werececo cance UO eee sos cocecone laseoDae aonrcoesoo.. 

INiitee cect osemep 165 CEN Ie Be poss ee cue) saccae Gcacoa do naa. 

man-an-de,mau-mee}..--..<--=---..----- alot hes ssdeee = 
HROn ODORS SHeO DOLCE BWSR soos soe o.cc cea aa cane esscceene 
Bets Cee eoeesos eoeal Geeeeeecce ce sese aod (SSS eSomeneemneer 


Chief. 
Warrior. 
Friend. 
House. 
Kettle. 
Bow. 
Arrow, 
Axe, hatchet. 
Knife. 
Canoe. 
Moccasin. 


Pipe. 
Tobacco. 
Sky. 
Sun. 
Moon. 
Star. 
Day. 
Night. 
Morning. 
Evening. 
Spring. 
Summer. 
Autumn. 
Winter. 
Wind. 
Thunder. 
Lightning. 


Ice. 


591 


592 


COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


| English. 1. Kon/-kan. 


Walle yies= == scam 
lerhiicvc anne cokeee 
Hill, mountain. .--- 
Velan dian seteatesa 
Stone; rock --- 22-2: 
Saltci- concn etre 
Wtonaee esa 
HOLestsaeserm anes 


IBeavericcae. ceases 
Rabbit, hare. +... -.. 
Montoises---2se2-2- 


IMPs cscosoocod Sos 


MET ae Kon sne casas 


Ik0f-¥Oh) coos. Sao e = 
UNG nooner cosees 
Yal-ma-ni. 5.522 6--- 
mo/-ming-koi-o -.-- 


Onc cnce wow worn cose 


Dah eeeete see ee 


pant=nor- couse 
wech-to’-pum...... 
, 


lA Al ge esnes AaSeee 


tu-pen/-neh ...-..- 
OS!skeb)-.ascennsse 


oct 2a see sene 
was-sa/-ku-teh -.-... 
shoolahwecsseoees- 
yeng’-ku-teh ..---. 
pak-pak’-ka ...--.. 
Veleonerotiee nae 
yéng’-kel-ko....... 
lak/-ka ..)--288=<5- 


hatemaeeeesr esses. 


2. Hol-o/-lu-pai. 


3. Na/-kum. 


4. Ni/-shi-nam. 


ko=yoh!s--c2.)2e- ee 
ta-tang’-ko-yoh’ . .. 
ya-man’-neh .--.--- 
sang’-ku-sim-. .---- 


hu’-mum-chu’-ka. .. 
fede tiene eee ee ne 


cha-tal=- = -/-a=c- cha’/-pa, cha/-ta -... 
chahv eee ices- Cha each 
su/-bumbhlese- eee. Chg So. eee 
vist sual eilseaeeeoeee Dakets 223 Yesocteoee 
ka-pu/-meh .... -.-. kap/-puh:.......... 
PO=pO kes s-eyeeeee POSPOR steee eee 
bu’-bum-cha..-.---- iOn (nut-pine) .-.-- 
SU-MLM\-4-— ee MES Peep oosene seas 
sam bso 25 5 2sSaasse BUDS oieceeeoee 
ManteObiseeee ete as kap!=pawa.aetsfeeee 
hel-li/-i-meh -..-.-. dap -pelir aeons see 
YOS KO Desir <e}| MAS eee eee 
pith! eee sscece da pemee ease eee 
do-im/-sim ...--.-- WING saiseyemee cen ae 
et-si/-a-mem ...-.-- ekki sonst tees. 
tsing-ku-teh (hare).| boi’-eh ........---. 
| caballo ..-.......-. caballoisece cesses 
| pa-chi’-kah..---.-- em/-i-lu-lu. ..-..--. 
ehi-hiil/-leh...... -- da/-kusiheee essere 
| hiis!-kuhv sesso csc enteweecser eee wee 
hus kulyssae eee 80!-loh) sa cece serene 
ken =ti=tulhy ee eetcee || UU OO eee eee 
pak!=puk: 32 2-- =e POki-NOke eee se ees 
PUL -PUbeererer esa VON Molasenes c6es53 
yem!-bulinee-eesse nep/-em-ya/-ib - ..- 
lah cece see eee lofcah\ssocoseceeses 
watichy =< -fooseieen loPiihteesa. sees 
ku-lok’-ku-lok . .--. wa’-hal-loh .....-.. 
han- nhs ae aD) ee care ete 
mak-kohieee sees DOMAIRee eee cccen 
Ma- hime wane Mal \sasei oases 
BAAD Saeed sanesansne nep/-em hol/-maih. 


COMPARATIVE VOCABULARIES. 


Mai'-du. Family. 


593 


5. “Digger.” 


6. Cushna. 


7. Nishinam. 


8. Yuba. 


English. 


Valley. 
Prairie. 
Hill, mountain. 
Island. 
Stone, rock. 
Salt. 

Tron. 

Forest, 
Tree. 

Wood. 

Leaf. 

Bark. 

Grass. 

Pine. 

Flesh, meat. 
Dog. 

Bear. 

Wolf. 

Fox. 

Deer. 

Elk. 

Beaver. 
Rabbit, hare. 
Tortoise. 
Horse. 

Fly. 
Mosquito. 
Snake. 
Rattlesnake. 
Bird. 

Egg. 
Feathers. 
Wings. 
Goose. 

Duck (mallard). 
Turkey. 
Pigeon. 
Fish. 
Salmon. 
Sturgeon, 


594 


English. 


Light blue....--..-- 
Yellow 


OldSeeeas-tse == 


COMPARATIVE VOCABULARIES. 


1. Kon’-kau. 


ed/-da-leh 
mok-ka/-¢ 
el’-la-ka - 


e-tsu/-wi 


win’-nem 
wa/-shan 


bi/-sheb - 
yut/-teh. 
lai-i 


lak’-ko 


wo’-lin 


men/-nem 


lam/-nim 


pe’-nim.. 
shap/-wi. 
cl’u’-yeh 


Mai'-du Family. 


2. Hol-o!-lu-pai. 


i-w4/-wi 


hi 


aeons. i -u-mehaeseee ae 


(?) 


3. Na/-kum. 


si/-u-si-lp ...---.-- 
lak/-lak-peh 
kat-ut/-zu-peh 


chu-la/-lak-peh .... 
ya-tit’-it-nup ..---. 
ti-teh! 22205-2saces: 
nuki-tehi.sas-ssce2- 
et-os/-peh..........- 
pen-o’-duh....-.... 
pu’-bem-mai’-du --. 


ho/-no-a-peh . ...--- 
du’-pet-i-dub 


pel’-isk 


(WM aeceeesesedesce 
hu-mon/-neh 
ha-da‘-di 
hed-den!) === 3--=--- 


u-ni/-ti ....- 


muUd=diheeeeeeeees 
Ibatci-mekieeeeenece 
kul-lth’ 


ben/-nek 


4. Ni’-shi-nam. 


chu/-papyeee sss ea= 
ko-Ghiseseseseceeee 
ban/=baue-s sees 
Kol@chistsssseesteses 


he!sline? fes2eeees 


hon:-sip)ssses eee 


men/-neh (?) 
ha/-dang-kan 
hed’-di 


kai/-pen <---- === <= 
ya‘-wuk -.--- 5-22 


COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


595 


5. “Digger.” 


yar 


pi-bo-ta 
co-ches-him 


nem or ep-tem -.--- 
her-num...---..--- 


wi-tow or wi-nem.. 
was-sum 


6. Cushna. 7. Nishinam. 8. Yuba. 
cuc-cuc..=--. necoddlloseesocconseesesoscic <p eden eee 
pea-body.) pea-botes||Seeeesteee= eee ee eerie poses eee eee 
GMFONG) oo cnsbonso|| sco dosess Sa ncaoouss locoagseousoosonshe 
GEGEN. cceces condos Sussencce sau asccndbs| rocaeprbscseceeccs 
CO-Chesmeee etee eases beeec amie mes aeee ssecl>- scan ee eseeeoees 
BOWED os 0056 soncnos|loneSsaccsonbosss 6550] Seasc6 toon ochoosse 
MUCK COBalinc se ee snes acter lee aelseielseeeeelsa onic eecee 
tu-tu, see-reete..... MNnechanitecee sales | tas setlec se cates ees 
IGEBIGE) So5ccc.osoocs|lonocaeAsosos Sosa. coca lbooncatréosoncocst 
el-emano)~.-22--.---- yipminna (old man)-.|.....------------- 

sSubeeDO SOU SUSHIODOS e-1 (young man) -...).... -----. ---.---- 
WAD-NEM| eee ieee- WeNNUM! 2. 125--c-|5-sos- see e~seneese 
WAS-SUM) -csse'esc|\seacem so ice sasss eos. |\coscesesccse sae cae 
Pn Ets SSS poseecca bOsesoeech codec Scsae| asses ne osbecanscs 
[MUNG Soo cso6oSeS6e {OH SosesaSGceo Sese||Soosccesseosessuec 
MICK=0y- saeswe eas ouri(d6si,20°me)----|| MUKis = eee 
MINK ys - scenes OSbG wos) e sre =e minkis-s- sesso" 
MEO-GAM ac meee ere secciness soysa soe jeer | eae seance ee steer 
we cect ececcccce coeeee|ecence eons caus seers UU ieee etait eter! 
ee omy tenareace wees hunaddwke 2.22 cote Pas eek eee 
her-rosd a saee sal Seeeinee sce saelee ese cisee||sececiecen sscacteees 
bul-e. 25 25-ee heddemkwi.,- <=. .52-\|-sssaes cece ese 
tu-chin-o -.-------- yokotobil <<25<.22-.|ssssseesseueeee== 
Eee nee toe eles a Mokushih esses seul sosseeese see 
Wwic-tem): ---.)------ Wittacosessessser)| sasoessececee eee 
Pan=lM esses =-i VER Soc Sco maacdon 66 SaccocoeSonatesecias 
|KSAaD=U=1M sae =) ssle =~ chopnit=-snessaseea|peocsasa eae sce. 
iiCOMsiMe sees aaa Chtiss2 cssssccessee|tascssseccess-ose> 


English. 


Name. 
White. 
Black. 

Red. 

Light blue. 
Yellow. 
Light green. 
Great, large. 
Small, little. 
Strong. 

Old. 

Young. 
Good. 

Bad. 

Dead. 

Alive. 

Cold. 
Warm, hot. 
if 

Thou. 


Ye. 

They. 

This. 

That. 

All. 

Many, much. 
Who. 

Far. 

Near. 

Here. 
There. 
To-day. 
Yesterday. 
To-morrow. 
Yes. 

No. 

One. 

Two. 
Three. 
Four. 


596 


COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


English. 


Thirty 


Sixty 


Ninety 


To dance 


To sing 


Mojpleeperccsseciceas 


To speak 


To come: .-4#2..-=5 
To walk 
To workeeacssessce 


To steal 


1. Kon/-kan. 2. Hol-o/-lu-pai. 


3. Na/-kum. 


ma-cha/-neh -.--.-- 


sai/-so-ko 


pen-nem/-bo 


s’u/-yi-so-ko 
ch’e!-ni-ina-cho-ko: .||.-=.-----=0------- 
ma’-cho-ko 


wu’-kem-no-ko-.... 


mai’/-dek-wuk-ki - -- 


ina-chok’-ti-pen/-ni- 
ma. 


pen/-ni-ma..-....-. 


m a-chok-ni-shap/- 
u-ma. 


‘Sal'-Cho-k0-M@ 2-s=2iscosce cence cee 


pen-nem’-bo-ma.... 


ch’e’-em-ma--.--.---- 


chiei=em=ho-maes- slo -oaeceee eee aces 


ma/-suk-na-sit/-ti .- 
ma/-suk-na-pin/-neh 
pin’-neh-ma-suk’ - .. 
tsa/-pem-ma-suk’ .. 


chu’-i-ma-sik’ 


mA/-wu-kem-ma-suk’ 


sai/-chu-kem-ma-suk’ 


wel-lai’-no-dih .... 
wet-em/-duh....... 
sOl-duheseeseeeo=e 


tsa-doh! =. 2-2 -isece 


ku-i-dak/-kuh.-...-. 
wo-no’-tid-uh 


bis’-kin-u-duh -.--- 


tis’-woi-a-duh...--. 
i-no’-duh 


ped-a’/-doh 
hal’-loh 


4. Ni’-shi-nam. 


ma/-chum wak’-teh. 


ma/-chum pen . -.-- 
Wit/-ta-pa ..------- . 
ma/-chang-wat-ta.. | 


pen-ap’-pa.---- 2... 


pen-ap-pen- i- ma/- 
chum. 


sa’p-wi hap’-pa .-.. 


sa’p-wi hap-pa ma- 
chum. 


an/-ik-to-to ..-...-- 
WON -ipisco-e «=i 
nos’-kit 
bo-kit/-tup 
yen’-neh 


he-we’-eh......... 


u/-yem 


~~ 


COMPARATIVE VOCABULARIES. 597 


Mai'-du Family. 


5. “ Digger.” 6. Cushna. 7. Nishinam. 8. Yuba. English. 
mar-kun\- == 2-5- mark-um ...-..---- MARR asecsiessose cos ascetics Five. 
tim-bum. ---.-.----- tum-bum .......-.. fumbo cesses scenes ee ae == eee eeeeee Six. 
top-wim. ..--+----- tap-u-im ...... -.-. 100) 0) 1 ie eo) (eae eer Seven. 
pen-trim -.-------- pent-chim -.-...--.- WEAN osses se css] booose coescumseses Eight. 
pel-i-omi-==-------- pel-lom);o--=--5--=- chu-embors ses= 2 >4-|seonse= se soars 2 ee Nine. 
mar-chum ..-....--- match-im ..... .... TOW) 1) <sosmeqooad |sooee>cesncanssase Ten. 
AGH UM WK LEME |e seas eee nealsce seal sates e oleae Eeiencs| Sees eae eee see Eleven. 
TARA EAN S) | oa eos oe maceon meas |sae ss Sooossne sseces| |Soencs Seos-ceso see Twelve. 

Twenty. 


panem mar-chum 


sap-prim mar-chum Thirty. 


Forty. 
Fifty. 


Sixty. 


naonop soc gece sogese||seoess e495 s5esecsase|Looees ssecec eseqses5||oossaao8 «---------| Seventy. 
Eighty. 
Ninety. 

One hundred. 
One thousand. 


sascioe gousestooencoe|| TE onsSecoedeeceen)|| WAS Gait dase s4s55| seeecoessecocossen|| MENGE 
moh. ..... sisecnoscn||S55ec¢ SSoacaso assees||Eseeeato sSece scat To drink. 


daky soo 250 sss. (s3. (GY 6, Bae eeo FEE HROCSSE ERS Cob Set ceed Sta =co See Beano apes To run. 
HEGRE RESDS EOC OOOO Ae yo-mo-sha, cum-e ..|.-------------------|------------------| To dance. 
xeomesse Ot eee: B85 enc Ses ccdeeno Ganb Saesee Se Sadcaeemsascaeta| | ARN ye 


HMA oSeen ote Ssa.eS56 SU-CO eee alee alae UN eeceo sons Goad |ASASSocsaeao SSASSs To sleep. 


(NE) Neuer oeeces cas-ti-ca..-.-..-.-. UG cp eseanome C&S] |Posese Sooaes cSacee To speak. 


hin Chin=esyo- eles ate vo syeeeniascece ene wAkinup! (look!), | To see. 
wakinup ak- 
winti! (look well! 
seek!). 


To love. 
To kill. 
To sit. 
To stand. 


URW) Eacecen detec ORIN ses ascc cece cal) WOE coSeenseanese yuikwoi! man- | To go. 
nup! (go! get!). 


ope or upe-.---.--.- o-lep-pa! (come here!)| upi..-------------- sheleppi! ----.-.-- To come. 


WAW-NOY <---ss=c--|—- COBB G SAAC ae GRCe BAe OE AONOSE- a OBS 5 ean ners Bio 
MUR AC he tocncse 3c lsooeoS Cree CHOOSE eo] PooCCO EOS ACOSO Bn Ob ol ISaoSbo co Copanssccd 


Pere ee ere een | ae emt asia ates cee tanhalis ose se so | secee eee eee) LO p work. 


COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


English. 


Mhighine sf see ee 
Shitkcwsscee eee eee 


Pantaloons|]se---sss ==> 
JEG) Ena dood Honenbdon- 
Dried apples------..---- 
IPine-Nuts=-- ease eee ae 


orem ent see 
Sheep, sces eas -c<sc ese. 
MaNUTO) 252s. 22022 ss2 


Grouse, pheasant --... -- 
Mountain-cat -...-..-.-- 


RatStecccesscecconceers 
mithlentishieesnitceme ee 
Waskebieesseees=e 
Stench, excrements .---- 
Rog pure see aieistaier ter 
SmolkG wera sear asec 
Wédanke esas sesso 


Shrubbery, flowers..---- 


Fence . 


7. Nishinam. 


mosho. 
poduk. 
hoi. 
camisha, 
aulu. 
inbukmil. 
konok. 
chukehuk. 
eluk. 

uti. 

uta po. 
kuashi. 
wutago. 
pichi. 
buk. 
honpai. 
tehzon. 
houk. 
chilbaw. 
kubu. 
bouhou, 
tela. 
palla. 
pallash. 
bu. 

sa. 

suk. 
mannan. 
timtim. 
koul’lal. 


Toiwashieold= eee: 
Where are you going ?--. 
Where do you live ?..-.. 
Where is your house ?..- 
What are ye doing? .. .. 


| No urinating here! -.---. 


Where do you come from 
this day ? 


Do you tall Indian? --.. 
_ My dear girl, how are you 


to-day? 
Come to me to-morrow!.. 


Heap.of work.......---. 


Lazy, afraid to work ---- 


English. 7. Nishinam. 
Beautiful flowers. .....-. timtim bonita. 
To take ..-..- PRoSeoa cea mep. 
Moishoot)qessetee see eee mu. 
Torwashiscscca cosets lowach. 

{WER DItC m= sere teeta eee do. 
Wakelup) isc =seeeces o tup! 
Cometherele ete eetiae see u-upi! 
Gotawayilaeerseie see ecee ukuoi! 
Takeicare)l\ sy. s--csece ae to’h! 
Givetoime!l: sa. ecee es topi dosi! 
Sunvise:-o2.c. senceo sens okua aiche. 
Sunseticiavecece-sceees okua tueil. 
Beaati foley scnam eee kolumno. 
A bit (124 cents) .-...-.- lal. 

Drank). jccneteseee cess maka. 
Bicsbuckweessetsecemeeeee tinqua. 
To eat grass .........--.| potta enpab. 


lowak oro. 

hoda-ora ? 

hoda nimpu ? 

ho-uihe ? 

heshibie ? 

mokush ho-uek ache! 
hoda-aki isteckua ? 


luana Indiana mika? 
homamataosa, wukada? 


upi dosi yokotobi! 
lokum tauhal. 
tanhal-men. 


,-t" 


a 


; English. 


COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


9, Punjuni. 


10. Sekumne. li. Tsamak. 


(ete pcos nomacheetomacd|| MANOS Rake peecicopeodcole mailik. 
KelGjees cose set as tose PROLOG soe ncaa ecicacinee sacs kule. 
Se aeeeesee= ase 3-=-|= | MaigumMonal (chtld)}o--—=~ 
fouticnle 2= = 525552 eoee HWeO pen eneenone rece cesans| mL 
Ollestaee tee niece eee OW ceSaesooesEEconecEesas oi. 
ONG) CeeHSsAeuReSEsasoe WONG ice ewe see seine ono. 
Wala s soc ccecvessst ses Mees eet a cesenelscccesisens hil. 
en ke =a sees SUID Be tere ee elaine l= 
MOO eee tee aera SLM atresia si siaaitomerre es 
COKOUOKS soars eme's se UGH pS chaccsnecc SEHSDOSEE kulut. 
andes ee canssoccesos Wali rence ctestes stet- aaeiae kalut 
Wen OF A es ees ooepes WY peetaysterstees otal iatetacialee tamsult or tamteut. 
VOUS) eae tooeescosss JOU cess. cconsehbeoonsHnac teikikup. 
(ae ces eseeorEesonses podo ....-. cP aA ence Scene bimpi. 
[READ Benoc poceEeseones jtlssacce socosareseocs 64 pai. 
(HYD Gasgeacoensss sorece [ilo soocoocomeen 66 SSG60 
HG eaenss nese ese sie- es | WO tensa seroa- haces oerseacee 
GUTTON ceones penn cpeseullsoSonbEsasncobbsosbonsasoe 
INTO’ cane dees oses ccc edl nsec sb000 Cegaebdonosodes4 
SOLD Meese neeean teste ot 
Ln S08 555555 Ssenibess Sane A Adakco Sesaseiss Baad 
OO) ESseesneeceescocase OKOWs. = ss aee eee aioe seiseae 
Oki occacjcscsceccloseaescis 
MEW Ge sade eedassace sess SSessc coocccbscs ea coEscEDe 
1) ec be Seneca ceca posece 
Whicnos cetcons acsaseocss EO \enee ce cscon Roce sasIOsS2 ga. 
momi, mop ------------ mop.----- Heeedececen ----| momi. 
NOES hte SaaS nee5 a5 MOM. eaters = ete mumti 
Wee Boras bacs eons esaso3 (ese Rig GOERS BaCbED ees 
URE anos ssopmcosecoced Us@iscstoe tocons sSeess6 cece 
Wilkeees asses ce eee Kelty. 2-c-joscmeeteseines see kut. 
Bite soe sae cee earns 
palais ves aoe eae eaa 
HIE pacheaenaseooceceea Wailoscs-coee onecos Bodcce 
{aNO s2sse,asescncseess weer 
hawill=55.cs20e-eenea ee 
Hukgaee sees aeeetanaeiae WGNG) 65S =A esrose saece hut. 
LC OC ie emeet eerie ae maidik. 
bilfsss escce assesses Wiktevees aaecociesacscisese 
UE G)so5 55656 cas0 so56 HHO cobesoeddostdeocs pees 
SAUPOjsosc.s-ent= ste -t=4| CSAPUle eae once anor e ee ee 
peliell-ooe. te ass [TS le eS eee ee 


600 


COMPARATIVE VOCABULARIES. 


Mai'-du Family. 


9, Punjuni. 


English. 
iviG neem eric cca ciaciteetes 
ibeSenisaeccdg cogs eaebre 
Seventascecce seen 
IBN coo ceos occas ease 
IMME) Sonoda osesoobebess 


10. Sekumne. 


pensl @) passes aeseeeeeese 
tapuil(?) eee sceereetemaes 
mutsum 


Naive, Pater emcee 


11. Tsamak. 


houk. 


A-CHO-MA’-WI FAMILY. 


1.—A-cho-md'-wi. 


Obtained at the Round Valley Reservation, California, by Mr. Stephen 
Powers, December, 1875, from two intelligent members of the tribe, 


who spoke good English. The Smithsonian alphabet was used. 
2.—Lutuam. 


Obtained by Mr. George Gibbs, in Washington, D. C., in the winter of 
1861-62, from Ie-op-to-mi, an Indian boy of the A-pui band living at 
the forks of Pitt and Fall Rivers, California. The boy was brought 
to Washington by Lieut. Feilnee, United States Army. The spelling 
conforms to the original. 


601 


602 COMPARATIVE VOCABULARIES. 


English. 


My father (said by son) ..---- ---- 
My father (said by daughter) ..-.-. 
My mother tessa ees ee see ee 
My thusbande sess stesso sees a 
My wife=< <:- se accecise on-coeee 
My son (said by father) .....- <5 
My son (said by mother) .-- .---- 

Myidauphitert> so <ssse~ 25-2 )s =o. 
My elder brother. .... -2.--5=----. 
My younger brother....-.-....-.. 


Myseldersisters- 5 -s—--- sess oon 
My younger sister ....-...--...-.- 
IAMINGIAN 2. 2 sow cesjss sais See 


IDG) Sisto semecaao ce ese csc 
PhumDrsce) se soases= se ses ceceene 
Nai Size sescce tase ot toe seas ceeee 
BOdivysce= nore eee eee ameerese 


Chesterton ae see oe eee crore 


A-cho-md'-wi Family. 


1. A-cho-m4/-wi. 


2. Lutuami. 


yal!-li-thy. -as6 acess cee sence so = = she 


Meta atsanleeee seas eee eae a-mi-ten’-tan. 
yal-li/-u-tsan. <<<. s-2s-=5s2seeq coee tsoke’-tsa. 
mol-tan/-{sanl=ssces\easenseesee eee 

mo-nik/-3-chanl- == .s->-eeessees ae tsi-lekh’. 

MDA ACH ae aces ete teel == see tse’-yu-tsi. 
MUsNACH Hae eens see eee cee eee nu-na/-tsa. 
Micnti-wech(-asjsc soemce seo e eee ee ni-nu’-tsa, 

Lita wih(eeces estos se aeeesesee eee ti-tsa-mu/-tsi. 

Uh CUM aN gecse em ancien ti-lu-me’, t’lu-me’, 
It-1-d-wi'-Chays.----t-2-e2 sees eae tse-lek-ti’-i. 
it=1-S-wi'-chail ssca-6 sees! see eeete soe tee-ee’. 
it-u-mo-mik’-i-chan ....--..-----. tu-a-ee’. 
GU pa Wwilte re aeletam = alee ele = teh-hu-chee’, gee-wee’. 
a-tun!=Ch Bene o- see = ease eee si-nah/-tchuk’. 
Wisa=tSal-ON\ sen seo teeeoea nine = o-pis’-tse-na-chuk’. 
O-NUN-GWa eee cose e oer eee eee eh-noon’-tcha, 

WBS ses ote ee cles ce Selesesiocws ish. 

NA=Mis|-Sa=ISSsecee stance ccs neSe mee 

lane. Sas seetascee. ten seeeneees Jaach. 

WWieMlay cocnas doeone Sone cease GoSoce tee-yee’. 

FECT) RE ee MAR PB SLD AE Be mis-shoot. 

hd). cenbag coéese esas p-oesedsocec s’mits-tah’, s’mit-stah’. 
is sab scscs case csoosoeeccctesees wis-shut’. 
CISH-AUbIN oe wee ens sano aces as-sah’, 

YAM MD eee aeyoeem ee saten selene ya’-mee. 

AP ie cetera ste cieis es ninteaimclelsiaeceyesce up’h. 

ph Glinceode. Sesto Eee - ee ip-lib’, ip-lee. 


tS. oSampscestss coer aeee ee eee tesa 
ti-la-kom!‘-chi............--------| ti-la-koom’-tsi. 
hal-lok! 2. joao ccatesugiees eee hal-loke. 


IES Eee Rerncccuaces cooodeogSsSes|| Jas Telit, 

Hn, Sw SSmanonseocssoneserosccocsee||| TAL 

Mel eteahe teas e-cnseeee fo see cass ko’-pah. 
fai WW OUCH ncersasaj sete sere 

KOp=wahjo.cesc-2-Sene ee seee ome a-wee’-tsa. 

(Qa oh NN seberes enone cosas oncase pi-noke’. 

RUSISU Se os ee sem eed ieee oer 

S00) Ie eee tig Ac anon aaaaascaaSsS 

IED Wn ace gaksieco CCpOEESOSSS5 Sec 

GRRE SoSc85 ep5ges sage ceonaaaoss a-di-twa’. 

UO SEV 7G) eee SSorpeemrncon eee coc tsi/-kwa. 


COMPARATIVE VOCABULARIES. 603 


A-cho-ma'-wi Family. 


English. 1. A-cho-mé/-wi. 2. Lutuami. 
WORE cass enseco ses gebbsano oS06s5 WEEE NaS Ae ONS Borieingos bios sabeee ko/-pa. 
Bonereaeaties--salee- cle sane er al/-la-tih .....--. esd Scoeee DaECOS tsu-tsi. 
IEE 6 coon Conosd bos Coda pee GSee ha-dat-chte-smesrinane racine sayae sane had’-a-tchee’. 
TG Bese age ESS csecaue ae Cees PIED ses coe. ASsgGaceT StS MACCeSCE a/-ha-tei a/-ha-ti. 
Town, village..--....---.---- S655]! SIGE W ENS oscenossecen csase5 06 oe 
(Clie Ans gen aan ahead aneeon bass Wa-hel/-l0-Ghinh <= - scien es0 --- wa-heh’-loo-tsan. 
\WERIOO? Scosaqceubesecodaucte cose tate. Wwar Chiat -sfencmnae ostatee siaels ha-bis-po-heh’-loot-san. 
Riven deseo erise ec cee co wetem conte UWEIP ER GINGS aaesiqnca5 poSb Sea cece i-tu-da-kam’, 
FOU SG meee ee nis eels seee fae eee as pul ehiestes essai ciara a-poo’-li. 
eth On-eemee ni cnenc ee eeoaricasees tsat-pa-pu’-kuh ....-.-...-...----| pa-poo’-ka. 
BO Wiese ce cet on seeteneeoneoctins kol-sehieas ae ataciaae sienna cre cise koo-see!. 
Arno Weise cies emeses aoa ariemon Nasi-sal-Kkehisonteieseeiese Von eyo la-pualer, 
AO Mate AO ties eam seren eo ceae erate, tso-ka-ta-ke’-i-seh .......-- ..---- ko-ta-tish. 
Knifersscacece eon cseertceicccas Babee aeereccclswenwa = saceeee a Shatsnote 
Wane). hate s-j2 eae) dense “chee: GERSON Copsoce coqteycgancocsescel| ERO SN6 
MOCCASIN tase a io = ane = a ana ki-la’-luh ..... Sabu GHeahS S=cGecEs khe-la/-la. 
IBTG) acoacabecoonen poaSeneEDOSces SOs cosmes ascmeecooeas casas ----| Skwut’. 
HODAC COM eee nee aie a eer OOM - 55 osto osoocd soap oecESs uctoae ohp. 
SEVe aoe code omee na sc-semeene ESAAMOM sce esc owe sfennclosec.c<cts tu-tso/-ki. 
Sant; 2 o.e sseeersst= aes eee eae sss Chiu eae ee ee tear ae acces tsul, tsool. 
WIG Ne seeqdeces coc7c GoeEn ODS sa6 ma-ha/-ki-chu-i-chtl’ ..-....-..--- ma-hak’-tsi-upt’. 
Starts osnésccc cause Sseaeenieni wa-pat-wa'-mek ........--..----- te-mai-um/-tsi. 
Day eet ares rote ae se sieieeie= ss ess | MASMICI“Cha ess ccosyeasisccien eset wits-ma-hak’. 
INA see Reeeeee ces senee Seco eee maa WI CNA we mm = am n| oe mal= m= an ma-hak’-teha, 
Moni th yee mist =mi= i=l wal eli == ladon. pose ceca cone ecsocomece loke’-man, —_—ya-li-lum/’-tchik 
(sunrise). 

Dao pene snessceocesseeos| | MICO sb Sesiosos cncpse pmbpSE OSe5 o-loke’-ma (sunset). 
RS PMUT ie sess eaten ae eke ae terse LRT EK Ell Beac Badas ooaSoSs0au Ese 
SHINE gem pen aScoas SeHpmoUEoeeM ESS SAS esc 5a saeco ca odagoscese al-looi’. 
JAGAN, pe ee Reson cose Pee acene WE ie eeeeweseee Poesecuicone 
ANIM) Sdn cose an ecomsenus Qolce Ses WO) Seas peme Roeasoesas soasesl || Pimstreyin 
WitnGlep ese etesseesa me uaeee= basUe Mile ec ceteese ese a ee tau-me ta/-hu-me’, 
TOWN SSSe5ceSess cob paneoSo tu=lu-li-lehisess..sseotpasaseeeee ~| klu-lee/-li. 
ILE NON oo oos Ssoece Heo Jsem= tu-ma/-las-wach........-.--..---. te-too-teh’-seh, ti-tu-tése. 
UE ee ee ders one-lee inte ele cisctes UREN ncaa se beo easeonpeaRe bbe as-tchee’. 
SHOW Soom sees sic sececcmee sae seen Mths oe Se come tecese eer ea pueenuic 
MRO 2 see aeivisoe ocise ee tenes = Ma-liss' 22 -.. sacs ssee eee seesse Ss tauch-yi’. 
WAG. S68 cei Sule das tees cance || OS So sees eeoeba peas coedpesonresas ash. 
COME ree sae cee eet coe tee lals-kn=tei sc Jc sineseeie eee aee oa la-kats’. 

| 22pht bh bee Se soeae eas saoohesaee (ENSIGN So ue ance ce cose coaoenes|| Tae 
SEO he Soto coc aae ree SERS ome aed Wah!-wah-As! S2semescoecsea-- esos at-su-ma’. 
IR ivengtes see cee cee cise ee a-cho-mah) ssesepseee se eacecste kham-ad-zu-ma’. 


604 


A-cho-md'-wi Family. 


COMPARATIVE VOCABULARIES. 


English. 


Valley 


lene Wageeao Cen ceactos sa=col see 
Fail pmounbainsesscle= sae acon a= 
JEVEGL nerissciocones ciasnesonsosos 


aD Dit Hane wee ms eraeafoee= aint a 
Murtle eras sasi ese o ee 
dh iamsopSa cuSeoeee as ebca cose ocae 
PMOSqUILO} sen - ena aan aqdcice 
Snakes 2c. eee nase eons eaenee 


Duck (mallard) 
MDE pcagcceacs anos Se ee DaeeSS 


TETSU) soreoc aoc. Sa OCcB OSHS 
WiSil ccticcascusha c/s otweceee anictnS 
sal MON eas ao hes eee ewe eee 


1. A-cho-m4/-wi. 


tsu-lah-pill sossiesocge ee scene 
ab-MUhh sacce ce see se eee eee 
UE Cesc iiceeoticson HecaeaneASasc= 
O8-Sali-VO! 55-222 coors o ae ee 
pu-wi/-wi 


cha-him/-ma-kacoe==sise sence ecee 


Wal terodeneaascsesdajcosy eee 
tsi-moh’ 


puh-chil-li-mu/-uh 
al-li-hah’ 


toh=beb) -e2.e- cress Nooeeen enone 
ta-sim-meh! ==. ..<..-,osencasn cree 
sil-lamh’ 


2. Lutuami. 


lu-twa/-mi. 
ti’-ka-te’-a-koh’. 


tehp-te’. 
i-chis’-ta, 
al-is-te’. 
tish. 
ta-ku’-yo-ke. 


as-wu. 
ow. 

ti-yu-me’, ti-n-me. 
to-pa/-la. 

has’-te. 
te-haa’-ta-tso’. 
mis-shoots.’ 
cha-hoom. 

wria. 

tche’-mool (coyote). 


do’-she. 


ya’-kun. 


al-e-ha’. 
he-u-ta’. 


tse-nats-tee’-ka, 
is-sha’. 
tal-om-mi’. 


ash-im-mi’, 


alish. 
sul-i-pai’. 
til-i-ka-tuggi. 


te’-wi-chi’. 


COMPARATIVE VOCABULARIES. 


A-cho-méd'-wi Family. 


English. 1. A-cho-mé/-wi. 

licker nn nic ce ceases oe ho-ei/-chi ce -s= seem so o~ once 
ROU tai est cep ae neaaoee enemas takh-takh/hyccse---cescces-><s- 
Wag htib wel seeteea ee eee sam-tal’-lu-wet-san-chi....-.----. 
Wellow? scnecs <-on o8eo24 acess =s—n|| Mub-su-katetihlyso2 ose aese ec ose. 
Nigh tjereen ie nsssee sees =a muh=su-Katatih/ ieee een ce nace 
Great arver = acenesse eee WET YY! Srna e Ssse55 seo ssa4esede 
Saal Mitile se sosaeys-e ene a ae cho-mik’-ki-chan...—.--<-<..sa----- 
SUMO Ros kes Gaypsac ado Sane Isao i-pat/-sch ...--...- Pe SESS SSG 
Old eee eas Sees yee eras |Web SI? eae ee eos seeeeeeene 
MGWHYE: Aa ne Kencedd Coed CLR. 1o546) | NO ee i Oana seen cosscere 
(CTL Ree Gee Se CO SSEO AEE Rn dae sa to/-shehis actos ance coe ae 
Bad Sosa oecealeseniase setae eee |pla-hoka-cheh. c= seas - nena ee 
Dead ss25e Sone son siosseeeeeee ee WEE ONY Amooncoarsea.coDece -SoSs 

ANIVOS 2255: oncS och oe eSeSee was 1-NA-MAs-sA keene sae eet eee 
Cold) oe. 2a) 2 shedeataigeteessese @et-SU88(—Wilsaseecteae = hoes eae 
Warm, \hoty.-2sc sss aeecscccc cn. ASt-OKS Wilsons 2 oe meses saee 
Wresstrresisetcs = caseceeceaceeeea = 1 SSS Sa Cee Re OS eee 
Thoth. sicsess 5 Facessssosasee sei Mi be eaee eerie aso ee ee 
TSI pa acecesa moa = saceeo eee caaees|| Oe NI SAC Sea Soosasase spe 
\WGee ssa ssenscnausndhosss s605s5e6 Nap-th Chasse =e score ae aar 
WO paso Rees shpe S5eOnAEe Saes sapees mek-a-dol/-loht = .s2<--esense= 
RHISes a sios serene atasnete aca see Na=MISSi Sas c oaeee eee a= sesee> coe 
hatbieo. conc st /saee eereee eee Sees bik/katss se eteesscescietemmew ee 
JNU See cbiaseas SORCaAD SA Sane dol!slole Sos sesacocecemeecestictes 
WOVE The Ne Saeretodes see Saenee Ko ki-UC hese -aeeoaiae ime teee eta 
WihOye csr sas elcro ses eae tassios Se Is-whal/-leh < s25 3 sssse:)-sscies---- 
WERE Sos ones oSbaanoomassecacesene MO Ws pagers pomescebanbasopo Sanus 
1 GW ieseinne saonebasea ae cess err MU-ya-Din=ihn- - so cease eae ees 
1S GW?) Sine k coaorn cae cus aaeads ooaeor HEE oseakn mops oapkosasce Sanne 
Therevacsosen-esee lees cess acess Diewalbecde soe abet ree eee 
Mo-dayieee = 2s-{-eeasse sean tens UHL AEs aoe con Aceon Hou coecesoeer 
WeSLOLOR Yee se piesio asian cise es MIS {SiN ors yes slsaera st see er 
MRO=MOITON ta joeioaeaacise st sciesi ee No Sie 6 5-58h coonco ecco cost sass 
WS Het Shoe es eee poo Bene seeasee LEC Ms ESS Sash ooenbp eae socos 
N@ Gecgecanseoss eatecoccesesoosede tSUSS/=0-Welae sae sa eases eee 
One eee eee annie ees ea libait Greil a eoch pans Ge SASoes 
WO weeaetac meee) seerenena-teaceee LPP ee ess geobensacasd csunoodsesa4 
DO ie Soe Rca C ner COS SoSH ene chas{-tehWeeesaepise seem ee ieeater ee 
ROU Bieta sae eitciaciaise(a telsiaeerono LEST -meanbsocenoSEdea bascer 
JOG) psbege Spode menodsS cops aberse [RE Nepaeen sone acs eeeEne sacoad 
S855 5500 ASHER ee ep capa Bese seesee ma-SHU Ceres saeey= aia Aon eee 
SENG sna sey soo aae Aes aaaoee nace ha-Kkucho. ofa cee neekooeeeeiacses- 


2. Lutuami. 


hau-gi-tehi’. 
ach-te’. 
sum-ta/-lu-i-tan-tsi’. 


wawah. 

tsoke’-tsa. 
i-pa’-tse. 
ta-kai-yu-tso’-lo. 
pa-ma-shwa-gi’-mi. 
tu-she’, 
a-la-ho/-kwo-shi. 


ti-yu-me’. 


as-tsag’-0-i. 
as-tah’-ke. 
ee-tits-zo. 


mee-mool, 


to’-lool. 
kum, kuchm. 


pa’-la. 


loke-mi. 


ha-mis-kum. 
hakh. 
tehas’-te. 
ha-ta’-ma. 
la’-too. 
ma-shoots’. 


mas-ish’. 


606 COMPARATIVE VOCABULARIES. 


A-cho-md'-wi Family. 


English. 1. A-cho-mf/-wi. 2. Lutuami. 
Io A paseo econosbecd cassonDEeS ha-ta-me-lil’ -....--.-.--.---.---- mal-osh’. 
INin@ MS Se.250 oc eeccasefeeeescmces ma-lish/-i-ha-miss-an'-chi ....---. lat-0-a-to/-mi. 
TON sas 2. s2sacweiscxtaen tee snecceee marlush(-sis: -ss-sjsssencsooesseee hat-o-ma-to/-mi. 
DOVONl esac asec ieoecl- ee acer: MOISh- abn /-MmiNe eset eee ae ha-gohtsh’, 
MwelVesacsconcse ce ceecnaiecee eee ha-ka-to/emih=-sjesecie sees soe 
Twenty) cq sa cssesoseere ee sieas= pla SWISH ses eoreiaaas(eetoo eer eas 
EEDITGY maciciso oe telencoe nese aceon ma-shish’-ma-lish’-i.......--.---- 
Portyyecacsaccosejseeeeae-eeeecace hal-kil-ma-shish’. ....-......----- 
Biftytoscscoseseaceeckeseees eens hal-kil-ma-liish’-si -...--.-.-..--- 
MBH if erioobede.ccee GsaScu eas nepeds chas-til-ma-shish’ ..-....-.....--- 
Moileat.ccn-<= Salsa Renoare cece omeaes tan-Mihiesseseaseeeees San aac ta-mi’. 
Pordrink’ .ssseseacls sc cceccjestsees VighWeessanesss nssosd ohne oSencS S05 ti-shi’. 
MO WUM -.<.ccscetesss See wiuaneccss Ga=ho-mih -. sss. scclerssesaceee tu-hum. 
Toldance:.-.sssce-2sescccs=\osecse he=kal/“lehi-5 2 -jsececlasissevicaseos teh-ka/-le. 
DOG oer aleeitiec seuss ec sete ce Geshi-Oleeer ancl aetceuscscseiecises tes’-shi. 
TTNSIGED es nocaieaacenindeloecere ees tu-mat!-tehi. 2.2. sc scecncoecice ces. tu-maht’, 
Moyspeakyoasewecrasineseie eaten ee WRITE) Sase55 660000 se55ke casocc tis-sha’. 
MOIBEO Aree acnisee cinnicie cs easeunseee barl“aCWs. = ates occkcpneelfococeices ti-ni-mahtsh’. 
Mowlovesces s-aceeteeo eet ease cese al-lel-a’-teh........-- Ee ee eee ke’-sal-li-lakt. 
Ponies > oceisente. aloe wsceteawe anes detiawehea- oases caaeeecieeatssen a le-heh-tua/-twa. 
MOS schcse esse so saeaeeericcece Gueskimchiiqeoe css sec eee eee tu-skint. 
Tostand: sseoecseaccocenesaeenlacce dat-sa/-wach.........-..----..--.-| ta-tsa/-wach. 
INV EO cocesocoeensns noscass gaocec IVS CUS ce coe Gosecuenos cescoone tope-teh’. 
TOlCOMOsocscedee < Sac ee ee ecw esos t= sos ecejaece rama se ceareneines teh-no’, tei/-no. 
Toswallk scesccmsceesuscsene we ses tan-kesmihies coc secssscoeee eres 
Atle) WOES poncconscocs oseeadasséede tea lem ihe elem aeons tees 
Wotstealos-sessecs soa se een eiseee den=wal-miheecssences seers ee 


SHAS’-TA FAMILY. 


as 
1.—Shas-ti’-ka. 
Obtained by Mr. Stephen Powers, at Yreka, Cal., in 1872, from a number 
of men and women. The Smithsonian alphabet was used. : 
2.—Shas-te. 
Obtained by Lieut. Edw. Ross, ‘‘at the ferry on the Upper Klamath River, 
California.” The orthography conforms to the original. 
3.—S hasta. 


Obtained by Lieut. (now Gen.) George Crook, at Fort Lane, Oregon, May 
7, 1856, and is No. 277 of Smithsonian Collections. It was translit- 
erated by Mr. George Gibbs, in No. 300, into the Smithsonian alphabet. 
The latter number is used here. 


4.— Shasta. 


Obtained by Lieut. (now Gen.) W. B. Hazen on Rogue River, Oregon. It 
is Nos. 280 and 301 Smithsonian Institution Collections. The spelling 


has not been changed. 


5.—Shastie. 
Reprinted from Transactions of the American Ethnological Society, Vol. 
Il, p. 98, and the following alphabet is there used:— 


aas ain mat, mart, father, all. Guttural sounds, egh, ekki. None 
ease in met; ain mate; ay in may. either in English or French. 
iasiin pin, machine; ee, ea, in meet, meat. th as th in thin. 
© as 0 in not, no ; 0, ow in toe, tow. ala as th in this. 
tas wu in bull, full; oo in boot, fool, foot. jas 2 in glazier ; s in measure. 
(Sheva) w (italic), as win fur, burn, hut, gas g in go, give. 
dug, dull, cut ; ein her ; ¢ in sir. h, w, b, p, d, t, f, v, H, mn, Ba, Ir, 8, 


Nasal ng (italic), as ng in sang, sing, song, | ska, kk, as in English. 


long, tongue. 
607 


608 


COMPARATIVE VOCABULARIES. 


Shas'-ta Family. 


English. 1. Shas-ti’-ka. 2. Shas-te. 
WG Senecoecs o’-dik-a ...-.-. Ish... ..s2-s5e=% 
Vivontil saeseo|) OLANAN, Bee S—sleosses osecce oooe 
Bi saacceoecs chulekaeesencme na-hon-a-he’-a . 
Girlleecec eens) | ewal-Chekhie ens |esercecerc sea 
Mnfantiaseseriseeacteri= seen ates fe ale teeks alent 
Father ........ Seba L apace anal asa iciaeieetes 
Mother -.----. WOE Ell 5-56 S655|Eesecnoess oasson 
Why oA <5) |seanos aossen S5o5| emo sonaco 5oSees 
Wii Sabie) oS 506||poeenonssosa acen||Soccca seacor sens 
Sie Gasoss Serollesecce cons oosene|lese set ceccecicced 
Dario hterweses) | see = eee == totaal lente em ete 
Brother... =<: kal lizwatenswen|ecciscisneelenae a 
Sister ......-.. a-CHM\-Kilgeeteeel| pee ee eee ees oe 
JANES yay asso pen oseusak lscoooy cc caco.osac 
Head: w=s\.2-25 chay-rai.=-5-% in-navhs sees 
IEP Seeee cee in/-nah :-...2.: itt-chik 2--=--; 
LORY) sash. snc un-nip’-so-kik.| Ovi.-.-.--..-- 
Morehead. s-4|\ssscssa2ssonccee oo-nabk’......-. 
1H oseos seo- 1S “SOBs as aoe ish-ahikene y= ae 
LOM eloasoecos5- Wan Gecscoeso- OO eo cee cea. 
ING@SGh cess cosll|iGliscoocseas S600 yahm-nah ..-.. 
Mouth ...-.-. AW soscaslnnnecs Mpphiesseseiere= 
Tongue .-..-... an/-nah -.-.-.- ip-huah .....--. 
eethteeseser RCH Oveeeest= ei it-chukg ..-.-. 
Begidisaeme erie aisteci teeter oh-cho-choh .- .. 
INGO Kc cece cals sntetotecie ener th=kohik sec - = 
EMG TWEE AES coce| (RecseC ancora scae um-chah’tr .-.- 
Hand .....-.. ap’-kah .......| up-khah....--- 
JPR HS: 56.cco~ ||inoooocebocies best up-khah....-.. 
Watls): 25 a2|Sococcme etalon yah-rah-ha -... 
ISN sosoScned|loancas cscs secee: itsh-it ........ 
LS Soecee dor lascocunsdces ene unno-wun -.... 
INOW Senos scce looaeec case toncce uk-guush....-. 
A NST eeco cose loooeas caaoaa.oscd one .oSea0o0boscd 
LBL Tic cect Secs lope scateoacoDedal lbsecodosocIbascce 
1RIGETES Gocco Gel |ESocus SaoSasiebce|lasunouSocacsbosc 
Blood: Sas scG| te sese cece cs acca ccsccclsecetoemnee 
Town, villages |cecees seo aas coe cso cess go 


3. Shasta. 


4-wa-tik-n& 


ser-ri-chi.--....- 
yu-po 4-wA-tik-né 
yu-po ser-ri-chi -. 
yu-po ot-ta ..-... 
yu-po ai-ya-ke . -- 
ko-wik-ki-o 
op-po 


au-hwi-chu-chuk- 
as-kaes cases = 


o-kwa-da-hum-ma 
ko-wa-ha-he 


kwish-mem-pa. .- 


ka-di-sha 


4, Shasta. 


a-wa-tee-qua -.-- 
kit-tai-kath-ya -- 
lu-quoi’h-ya -.... 
ke-ah-ho-i-ee-ya.. 
ye-a-hoo-ai-yat -- 
mutsh-yu 
muth-kha 
kit-ti-bee-bit .... 
tu-tritsh-a-ku-bit. 
me-tu-gut-yah - -. 


up-pa-yurk 


ep-put-u-ee ...--. 
up-put-u-fur. -... 
up-put-ye-wish -. 
Charro) Sssessfee= 


hurt-ser 
up-ka, tich-ka(?). 


ed-a-qua.-....-.- 
ar-rot/-sah 


ar’-ro-weh 


uk-kwus 


ko-ko-heh-riich . 


e-nee-hook-a- 
miuc’h-tie’h, 


you-mee-see 


a-quar-a-um/-ma - 


5. Shastie. 


awatikva. 
taritsi. 


milatkhi. 


niak. 
inakh. 


chéna. 


apka. 
akhbusik. 


akwes: 


ime. 


COMPARATIVE VOCABULARIES. 


Shas'-ta Family. 


609 


English. 


Housez=.- 6s. - 
Kettles: =.==2- 


Axe, hatchet. - 


Imiferss co 


IE Gia seaseses 


Naphti<-.=-1=- 
Morning ..... 
Evening..-..-. 
Spring ....-.. 
Summer ...... 
Autumn ....-. 


Thunder - ..-. 


Lightning ---- 


Walleyi- s2s-c2 


1. Shas-ti/-ka. 


2. Shas-te. 


ik-i-am/-mi .... 


i-dach’-u-mo - -- 


kah-in-irruk . -- 
ihekaritecost..ce 
Ik-Kuie.=-2-- =. 
ut-shuhk .-.-.--- 


ko-peruk ....-. 
teho-wahr - ..-- 


3. Shasta. 4. Shasta. 
UM-Ma, .------: cha-mum-ma ..-. 
hau-cha-hi-dak ..| yup-pook-o’h-tos - 
HOn-Oeee ee ee eee KOWs.ss-etiee ee: 
onus eee eee Och=kilPseeee eee 
hun-ni-it -....-... on-nich-if -..---. 
i-ka/-dikh ...-.-. ich-kur-ry -.:-2:- 
ik-wistencees secs ich-why ~ .2.: ---- 
hut-cha---2.--s-- ut-chebtsh or 

chabtch. 
Wp-BNObseseecie ssi Mi-Sucheer ewan. 
O2Wal etieeeloee O=Waiceeereaseiee 
kwa-bo-wa .---.. e-pah’-ko ..--.. -- 
it-chi-wut ...-.-. cho!-wot-..-.. ---- 
it-da/-to-sn ..-.-. up-whot-su -. .--- 
kautch-chi-e-mo .| huk-weh-soot ---. 
Ot-Chil se -<2 cones uk-chai.---- eae: 
Mp-hayescesee sen Upshotesee ee ae 
ko-chich-nik. --_- kwo-chitsh .----. 
e-duk-a...--.---- kus-ar-ruk-ka..-- 
GUS ES oaecodnere eet-ee-nth ....... 
Oteti-hes-o=— re —s- ai-tai’-ee: --..--=- 
wak-kwo-ho..... wah-kwi -o’- teh- 

hah. 
wak-kwi .-....-. wah-kwe .--..--- 
as Kaleee fossa ais-kahhe see 
ha-dop-sit ...---- did-eh’- woo -ko- 

hoo. 
kwai-da-chi-muk | ko-mah-su-see-de 
i-dur-ka :--:----- O-Che@ sree a=n ace 
ken cs=seetesece HOW reee eee = 
IM=M 8 sees oes imMMali) 2-2 -2s.-5-2 
ft-shafessss secs. The) Nee ie ae 
hi-u-e!....:..-...| kow-wait-sai*.-.- 


sha-duk .-. .----- 
ip-he-ne -.-...---. 
ot-ta-ti-wa -...-. 


jae-duch)scn sian 
uk-kab/-ruk-e-.--. 
kwaun-e-eh’-how-- 


rope-se-kwon-a- 
kutch-re quei.(?) 


hote-e-ter -.- -..-- 


5. Shastie. 


uma. 


aniakidi. 
atsirai. 


atsukh (shoes ) 


wukine, 
tsoare. 
apkhbatsu. 


apkha. 


titsbik. 
khal. 
ima. 


atsa. 


tarak. 


ashurabaua. 


610 


English. 


COMPARATIVE VOCABULARIES. 


1. Shas-ti’-ka. 


Shas'-ta Family. 


2. Shas-te. 


3. Shasta. 


4. Shasta. 


Pine 


Flesh, meat. -- 


Mosquito .-.-. 
Snake ......-.. 


Wings =.2--:. 


Salmonaesss-e 


Nam 


Blac 


Ol weccles c= 


Wihite=-.- ==. 


[ee aoc 


Light green -. 
Great, large -- 
Small, little .- 


it-ai/-yo ..-.-.. 
ap-o-tel-lu’-chi- 
i-kwa/-teh -.... 


kim-peh (big)-- 
ut’-tu 


kai’-o-pok ..... 
ut’/-tu-kai-eh - -. 


ikh-hun-nut.--.-. 
hekh-hi Sese-s--- 
ikh-hut-shit ----. 
ut-sha-ne’-ho ..-.- 


a-daus= ss s2csse52 
he-te-ke - ..------ 


ip-she-wa:<.-..-. 
Kis O's ssenccescose 
ho-wa'-tit ....-.- 
s’chaum-pi-tet’-it 
Oe oSn Soma ce 
aut-s’cho-di..-. -- 
ik-ka-sha......-- 
sa-wa-hut ....... 
kwai-ti-din-ni - -- 
kit/-tut-1 <>. 222. 
TRAESINNS Goss Goce 


akh-ta-kot-tik - -. 


jeteh-o-ku-di- 
was-so. 


ke-ti-ho-kum-ma. 
kid-du-ka/-he -- -. 
kai/-up-po -.----. 
ka-di-Sa .....---- 
kot-ti-kwieh-i -. - 


kwoi-a-wake --. .-. 
cho-ko-to-kook .. 


AaT-roWw ..---- ---- 
tetirkeee soos ae 
tah-wu-ry -.-.--- 
cha-kah-reb-ee -. 
up-seh-whoi - ---. 
ter-rah-ha -..--.. 
kwoi-teh-to.----- 
ah-hah-kah -.. .-.- 
shum-pet-eh-tit .. 
p= pa hte eaen eee 
up-pah-choo-re -. 
Kkos-sah-- 2222523 


it-tai-yew ....--. 
ep-ho-kwe-ret-tie 
eh-koh-tie -.----- 


ich-mu-putch-ie-- 


ik-kwoi-too..---- 
kwat-seh-kwut-ie 
Ja = pleke ee cet 
ut-o-kwoi ...---- 
jtch-kuk: 22---5s- 
you-mah-hah .... 
kai-ah-ho...-..-- 
kud-is-stich ..---- 
kud-eh-kwoit-soo 


5. Shastie. 


hapso. 


hankidui. 


tararakh. 


itain. 
epkhotdarukbe 
eakhi. 


COMPARATIVE VOCABULARIES. 611 


Shas'-ta Family. 


English. 1. Shas-ti/-ka. 2. Shas-te. 3. Shasta. 4. Shasta. 5. Shastie. 
Deadae-c-s-- oe Uh eee ncaa Saas na-ma-} di-kik ..| kwid’-i-kit ------. 
JAIN GS aptstcce lecisescnccsaneeco] |seSces ease cs5606 ma-did’-ka .....- kai-em-moo.----. 
(CHG), eS SSS leaeec rs Seconecs osbeos cose ce=cod ish-ik-ki’-da -.--. SBS ses one ‘| isikdato. 
VWrarme hoteses| possess oaereaet= mua es oanescacee|| GES GEG Kae ene. a-tik-tu ....----. 
ite cadaue seeene VWEiapactiss sana bonnes esaccseces NAY Sem pne.cesb code) WE nesaess bond ida. 
Shobtesce--.- TOTS pecs cond babe cece as Bann socoos Sapecn Sages inah/-i- =. 5-<.)..--|) mal 
Helene ecisese hati-sineees es |eaesecsesctee se kwatZer eee so HOS i ea5 BS SaOS hina 
WiWlerns esse ss |teoasa-ece cece (Cece Selsacsicoeees Wa=K Bie ces eaten hook-wa .....--- 
INE pencn otaellacos sone peng chdel|acas nesans noosse HT ogacenccccee||popacoscsosa.c5bsue 
Thighs s<cose a5 | sete ocean se =r caste o cls tosn We-Kaie one aicsisiies o-pai-look -.-..-- 
Dhatipsees cses|scon tee ace. oe e:)|seScececesee cece, in-na-ka---..---- k6ch-chil-it-um- 
ma. 
AN ee cee cscs | asec octescere sen [ica cee wocuiceee es hwu-wo-ho ...--. wee-wah-a-hoo -. 
WREST pl loacsopoodesolecodl|leoecoocesece neds o-kwa-di’....---. tich-k war-ra - .... 
\WUEO S065 a2n5||ssenne sosas5ceocl|-aeoos hoo oes aee SUK-8)=i2ss-sco=- tuk-a) ce -<o552 == 
NEE ea tecscn cose ean DSeObccs sono seas bese oso MM=M6). =. -. 255 u-muk’-hee-a --.- 
AiO HRy Ses ce || Meoete esesercodl|soeassnees J-socn ut-chi -.--..---.-| kah-o-uk-chai -.. 
MCRLOLG a yee es | emeniescetata ssa aaa ans eae aeauke-easeses- KKkee=sQoe2 sj -5 a2= = 
TO-MOTTO Wess leas yamine slot) (sao ars om = ce faints ai-a/-hye ..---. -- ai-ok-hee .-.--. -. 
MGS) Bane Sad |e eap Bese eed Waaesoecan cena WO a eeeeoceecec haraiesesen sean 
INOW scales ce aes | sare eae leasa sayoisal aale (Go srstivewicysnec Wi Se coce. cooeps Males ess ee se 
(OO SeAgas aol leeeccstessac ence chahm ..-...---| s’cha-um-mo. ---. Chama eee tshiamu. 
IO! séascasd4 | lescdosnetiose sack ho-Kahi 2-2 -=-/=-|| Ho-kwaj.-cose--- ho-quoi .....---. hoka. 
(Threaeeess s-.\|\pencesteesace aces hotski=--2-5-= hoteh-ka -:.-5.-:| Kote!-Kki . 32-2... hatski. 
MOU secataaay ssa setoses corer, id-a-haya’ . --.- id-da-hai-ya --.--- it-ai-hai-tich . .... irahaia. 
Mivietesseeetiani| sete seme snecee et-chah-.---- =. Wet-chajjse-- ose == ak-chuch .-...... étsha. 
SIX Fe sce ssase| seo seen cieees tcho-at-a-hah --| s’cha-um-mo-ka- | cham-a-kok-eh- | tahaia. 
ka-i-huk. heh-hoi. 
SURE casesene| Saaececesssecece ho-qua-at-a-hah| ho-kwa-ka-ke-uk.| ho-kwa-kok-eh- } hokaikinis. 
heb-hoi. 
PHN ieee leas sce e = aan oe “| huts- que -at-a | s’cho-a-te/-ha ....| kots-ki-kok-eh- | hataikirsi. 
hah. hel-boi. 
NING Reeser tes oeecce case tsa-a-toh ...-.-. s’cho-a-ko-ti . .--- it-ai-hai-a-kok- | kiribariki- 
eb-heh-hoi. ikiriu. 
Meee see = cosas eae eae tche/-he-wi ..-.| e-cha-he-wa -.-... ete te veseh: etsheléwi. 
oi. 
Bleventscosas-| ss -n\oaao55 ssee tsa-ha......... eh-cha-he-wa-cha-| etch-e-heh-ye- 
a-ke-a-he. cham-2. 
TrwelVs5-552=\Ssnc sesecssce- hou-quah-ka-ha| eh-cha-he-wa-ho- |.-..-.....-..----- 
eines 
Phinveen!) S-22-|/5=5 soos esses hut-ske-ka-hag.leeee=evtise niece ees samen eeeeeeesasee 
Bourteents ---0|tsase ese =—~ eee Ida-haya/~ka-Ne| Perm arse naomi sle mee |— eli aeiaveceieanaciee ais 
Bifteen's--2 se hes esc ee ose s etechik-e-hameaeccc one ten - tee en |p see aate se seer crcise 
Sixteen saasebcseesescesoseee tcho-6t-a-hatesa| Pasa cae seticecacellese esac aes eee 


612 


English. 


COMPARATIVE VOCABULARIES: 


Shas'-ta Family. 


1. Shas-ti/-ka. 2. Shas-te. 


3. Shasta. 


* 4, Shasta. 


tehara=tohierencs|\)o tess se seeseee ees 


che-ish 


hoch-ka-a-¢ha- 

he-wa. 
=Che=18 eee esas 
kech-kik....-.-. 
tikh-shi -2....... 
ki-di-chum-mo. .. 
kos-ta-hem’-bik -. 


ste-ho-so-wa- t i- 
kuk, 
kwai-di-kik --.-.- 


dis-shaulce=o-- == 


Seventeeniecoa|sserc- seeceoemes hon-ko-et-aha - 
Birhteenesss|eeeeosees sees 
INIMeLGen weasel poeae sien see 
A Gon Se566 al Socosscsns Hosees tche-hehsh’ ..”. 
AWN? Sogc6co|joaoss5 Soon cobasel/o55nds caro cSease 
Oneybundredss Sees ss see teee eee lessee eeiee ie 
Moieatacees ae tets!=kohWee. soc |enaseciseaseeee ec 
To; drinks s--)4| Mule Chibieas see a4 noe see eae ae 
Mowwunesseees bichoetehye=—eerlsecte tesesiscm ees 
To dance ...- Beas enoelene (sce! snelasstectoetsi ee 
AOS a S6s55| sono coodss a6 =oo6||aasbos csb0 gaoaEE 
AO RICE Vso ea6c|eSeaeo oss che So0|Josnsee casa cso=ss 
To speak ..... USCS. ata Bem eaet ane eoecen 
Toisee/sc.5 s2-% kewi-malhte > .25,.|\scccceccenseseer 
RIGO) Best oe||eccooSicsoe.couess sao steccooccscs 
Poll = seeee baka aba. 2 cee sasees eas canes 
ROSE eese ea teases seleisis seen [Ses cesiecsieies ses 
Mojstan de poem sacs aatase eee |leeimerocceiemmce 
PROVO ao tee ctl [ecto saan se me|| Sele elec oeioia 
TOCOM Esa = sss |boc- sees se eweeeel eeeees eoecemee 
To walk. .--s|ta-shants-¢s2.2|tAseccecesacnee 
To work.---.. w-ti-kak 
Toigivese-.--c ROATOMN 85a cscdl boeseacsaceeose 
Roliouch)-=--- Leh sie Risser (sear. ce semen se eek reaeice sees 
Morstopeassee it-ska 
Mowlyeaneen nap wo-ho 
To fight .....- cha-mu-su, mu- |......----..--- 
Kkai-su. 
Toyumpesse-= a-chu-Kul -<22.| coca ecenecscss 
Tovwhave-aeeee LOMFisst=e)l «2a |ins secssc scree ee 
Canyecarese ses MAN joocec cee |susisachee neeaeees 
Cannot-.-=--- O-met muy s-\|\o- ee acevo wie mae 
JOBS Go oeeee WbBItslssesces|seccoeeseeaa ee 
Wiestiqassaice= 4 u-chup/-chitics|eeees sense eae 
High, long.--..| wa-chi-weh -..|.---..----...--. 
GON) esos 1-sheh: (2seesec-\|2o0 = cee . SSSR 
Devil 2 US= WO] cies ss <4)] foieiate sie islers mo wiere 
Death!=--22--- Aci-dile. eet254||\ Se soseccene cess 
TAighb Soe eseal|pccc-asncasecicisa| ee essacenceeses 
Darkness=.co-2||s2ccs-tectaccass|| tccmemec secant 


it s’chop-ho-duk .- 


huts-ku-6teahad|o-- 5 2see acntae el emer eneeeoneeee ees 


he-kwoit-etch- e- 
ye. 


kot-ski-et ¢ h -e- 
heh-ye. 


cheh-hus. 
kwitsh-kook - .-.- 
kwitsh-ie-.-..--- 
le-heh-tah-kah - .- 
toos-teh-heh 
kwoits-neek 


titch-nu-che -..-. 
te-how-see...---. 
seh/-wah 


se-atch-uk-ik ..-. 


seet-e-kik 
bisa esa, sceces 


mok-as-ko-he-ok - 
kut-tuk 


ai-ok-heh-mo ..-. 
chop-who-ruk .-. 


ou 


. Shasrie. 


English. 


COMPARATIVE VOCABULARIES. 


1. Shas-ti’-ka. 


Handsome.... 


Welyemecet= 
Affection 


Shas'-ta Family. 


2. Shas-te. 


3. Shasta. 


4. Shasta. 


613 


5. Shastie. 


you-uch or oo-uch 


kun-eh-deh-nio -- 
kun-eh-kwoit -- -- 


un-ne-ne 


= 


- 


Vvé 
Le 


IN DEX 


Page. 

A-cho-m4/-wi belief in a future state......--...----.------ Sodoag nse Son cocasnagsodeccesSeeeer 272 
urialicnstoms) seco onsen ean et anise eee en a oc eescopeeces pseecaseseaccseeae 272 

CORN) RG Une 6ooscs 5nbees CoSEaU Choad Sobooa BOSE oScone HEEDSe Cescisecea 270 

Derivation! of the term 2 ssica ceo aoc sewine sec ces Ss mwacyaco cease aceises noe oles 267 

FATAL Va VOCHD UL ATGSOLNUNO sy eis o/ersiaieleleis sole 1s aioe nite eee eee eeeisiec me cece 447 

MocdiGtethe mapa ser ease eee eee cena pata eeeee ee eaeee ees oar BaSaA OmO CAR REOoeS 269 

JEG ORIG OE TO eicago Bs aGS5 GOCOD ACEC SD SOSO ECOREn Concord ceEE eo usuasaSocHosEeosos 267 

ANEMIC Oh = aot aia lole se ase a ran oe ees ser Relocoe seeceece~Seeeee sees 271 

lan POE eee So cie wae eS oa fsa toes See a oe etaliwe ace eiois wie sise staweiemse we Shoe ceminiaers 272 

ISIS) SAR so ena cec SoS R50 RBS CSS COREE ERD ECSU RSE CECE Geo Rene aaa SSeS 273 

Mental caraetevintics of the..--- OUR BEO CSO NS COBURG CHS San BSnG SIRES OSnE CSSeaS 271 

MOULIN Py COLCMOWIOS se sect ame alee ee a eal aeininl slo sale aia ol sos depoee Seer 271 

TION EL ot ooo Snalnoce SECO Aeb SoA DOBRO CURE SO DES aon DEL OEOSESONEHCES USeaen CoDODS 273, 
Bhysicalicharactenistics| Of the). s2- cscs as 2s neem aleea ales s= salsa laee ates 267 
Soctallifevorune tes. senieser ante cena alecisceeaisiestaae memo eiienicresctvecis oe eraiae sees 271, 272 

Superstitious beliefs of the..-.......- BSCE SO CRAB CIES ERA ho Lagsoaceneresaceas 270 

(APPT MMES acess hoch Seco tS Be occo nse aencosenpsooce Casesegoccness HoOnaoRSeoscesa 269 

Tribal divisions of the-....---- atbesh cobs COoted See c4 So sese Saco osesao eso cece 267 

Vocabulary ofthe nas =.= ncea emote eee aa tae eee ein see aye mete ae cian 601 

AVERAGE NG eee tan GEO RPSaEAD O-Gero Dae Aan CoE SEA REE Bach onetress Ecoatese copcao ne 268 

WOMEN su DJ ECHONNO ti UNO) metamn aca saclelnemetete amciet aise eee saetemteleinheeeseras 70 

JAGGER TITIES) aa SS Ss Boe oahg SoHo ons BOSC ee SOS S6—0 DOSHeS Saba noos56 Rs oons osSse5 nSe0cC 284, 323, 351 
INTO, WGA DELO Aa) 1H Gia Geet asec Ser CO pSCOnE Ee rode —some Haecad Bano espoce BAageo DeScas 462, 463 
ASTVAV on Sb ae pEneoe CSC OH ccodnéescenon Boa Dedaso aceece Cae Sose pean Ne BO Ea EO EOO- Laeetococcabe 160 
Americans, Sentiments toward ..-..------- .uce2. scene secne Bi teeoceenda 63, 214, 224, 229, 263, 265, 277, 320 
IAMMBBMENES I acecefeaeae ee aesise eee seme ae nceete ae sale denen ocredeistes/seseeseeee sac aisese 179, 310, 333 
AMMINU AMON oa alsene asa = =e la cieanin aan eles nian <leannisn soe Seni ssaiseienen eels lsseee ea ae 287, 348, 383 
Antiquity of the Indians..--...---..---..---- 5 a 2 RE ES Trap ta Ot coy ee Le 140, 184 
AAPM EET TORE Coesc anomie. =a6p Son eo0 Baio 500 GoSee Oo g 6 Hear cea o5esSo cosa essa 328, 355, 356, 384, 437 
FAB POMONN sei na ona sia Sarina Saas oS eee [a taaenloae sonia ce caste aalne Somers se cincce ceaeeecicreenteee a: sl OF S402 
PATO IIAIUIN Pee a \en eee aac annie eee oe cleclole sae otecatee Gee BE ee ee ar SPCR Ie 31, 156, 249, 309 
AUTO AETV OCADULATY OfibHOn-)scccne sncel cine omic ecisineysete cede ma cette oe amaetese a aeemace 443, 449 
ATiSMEs aise ose tosis tals San fade (ss oemeanssecsieclcesnl=oe 48, 57, 78, 96, 104, 108, 116, 186, 189, 205, 220, 373, 422 
ASh-6-chit-minbeliobni nia sibure SUALO: <=> =~ focscy note cee ec ee eioss sleee sie can eeeelc ean cancels 200 
bravery in hunting. .....-..---.--- ES Cone RO CHE SOD ECE Coe. CEL EEO ODE SHS SoBe Se nee 200 

burial customBre-secicse esse - soon soe na cieeee cn eceens sass sciteesa Series sc\occescesc 200 

courtship and marriage. ........---.---.---- bogcenbososod sas 2550 cosas Sscbos5c 198 

TRIN WED cee pe GSS BE REEEOR CODC On PERG REBEL CEEOS Cp OE ROE COO AE eer E Bae me ped 196 

INfANICID CG sae sersemeiew ee aa clocaaisdscn seo sccec sae ao~ccssesceaceseslescsseisss= 198 

language ........--.. 3 Gl ono ea aReHOB ECR CE CBee care coadeethondoceeesamepteac 198 

LHS 54.55 3560a6 Sco SESE ENON DAO ZB AC DO EOE cee ao cas dees Ee saoSE sed scoEseddess 200 
PIMOdIGAlepPrAGiCOa Cee acee oasis e cls osteo ciscee tisealse c oes se Se sine cm ceceek ee 196 


616 INDEX. 


Page. 

Atsh=0-chi/smi migrations; =<. . 5/02 << josGceecs sceo ease ete ren seem ee Senet cole ener Oe ee eee 197 
Physicalicharactertstics'of the ssacess-< see see eeeeneasieeieeae ene eee ana acme cise 198 

Religious: worship: of the: =. 22.2.5 J-c.soec2 > cewe seis sis assess osen eee eee omsicas ect 199 
Soeialcustomsio£ bbe 2s. maslae sere creeion sony sae nee aeiee ee eee ae ene sea 198 
Superstitionsibeliefsvof; the)... /s<%2-- ct esco ac es encase aeoe einen cece omeenics 202 
tVAMUONG We 2 erates pees on Hoes Maqse Sars cee hele ie siee eee cele cle oie eo ne oe errs 196 

treaty, with: theGal-li-n o-melero iesizicisiona iro te acne elec cee ac ccce ie one eee een ee ee sioe 197 

Wats Of the 2 sscceeinc,a0-saeeen ce nc a sseec ers nejscee isaac cece aet eee eae eee 196 

WAVES; Nights of thes o-2 ssc% we cceace cr coexianeclecise 21 ob nares oer cee eee eeeeioe 199 


Assembly chamber, = oesmercina sowie iselo-marsaei esac ee eee eee aoe ee Coo onal Gos On sealer) 
Atbha bas CAnuraCes ete a5) oso o ae ate a wteeinyssieicy a eisieinroie ss ora via co Se Snieve acc So eistecls se le ae OM onda BOON oD 
AWAMICO ees ceca ntseig ee Sm iscreineine a ocicinetoak mesan's ct Cac sete aecteslee = Soe eee ee ees 56, 66, 176, 216, 323, 411 
iACvery MMP RAPS meee noe fate ea eer LSE Se oe Ree es Sane eee so oa 375 


IBancrolis Wine eee op ances innate: Sais cleans. wel sats a,seisiersespei soln aiee a atectes Se se cen ee ee aeieeinerS 62 
Banclannavin (Ce ses sca sic ceie steno ols pane ossahccccmcecaceck cowiecmmeccee ace wenaeseenieeeere 70 
Babul eth MC wives oan. a(t weitere cer eee acre ceciclaae ce ces aeeRcne cesieee BB eames Becraroe 483, 492, 518 
Baskets tsa cseecee = e=n ois eae o se see eeshae es ee ce ee eas. cee cet co Seeen cee mueenseeeees 47, 186, 257, 350, 377 


IBRSandS eae t= Sea see cole Seogoe eee aoe ace Fae ere eee eae ne eA Sok ee ee ae 23, 75 
DSL) hy LDS Oysal BS eae Cy eS ne amen Sa aS a le es a ts anc 381 
Ba-tem-da-kanis Viocabulany of, Ghe) 22-252. s..22-2. sock ~ csescoensess cece mess eocsecraseseease 495 
Bate STONING cae cckes cicsia ae cers oie ase eee ees acca e ioce rwie noaetae. Sosa a ee cene eee ee 148, 196, 405 


BOLIRIMARVON: = casio. croele ates nentrs Sale nee @ Seewianl Soa cm osc teans cove see ace enrcesies ces sreeeeeee ee eeees 184 
BPoHEl; Mite) WEL «a elses else asec tnblnee deen cece eis cceist sis sans cee caiemu ale se meciueeeeteere 383 


IBONGLAC OR: Soeaieecinee sesinee se See aye < Cocca che cect cose cues Sean eoenbsc one ccmen Sache Bae lscactam ReOORALD 


IBIOUG Ye OCKeRSLOLV IO lc see w eae carn cee Gs wa cscjen Sa seiFe So aeceitabiss ee ys Meniewaeien POSE ease ee 137 
OLIN OC On vO MEIN) ews Comoesiee wee ce as sacws cu veyscecusweee cerca seta cocctsctt eeeee eee eniee emis 420 
BOSrone@ an Oversee se Sou secado wc seep ae ote as dacls was soars Seed o Olene AE eRe Eee Sate eee ee 263 


boundanvwlines=— oa. cts sees 2s..5cceeae cecwicwaccinceaceaedecotene 16, 66, 109, 148, 155, 197, 252, 320, 371 
ESROVIA NL Reali HES. MEMO eee SCS Choe Sontte seein ae niece Eee an ae a ooeae aaeans wed cumeee cones 518, 586 
Bonnell PO rs ws hee aan iets soe ss so wees oe awe ccee coe San see ecees cou eees BobemonaSCocseosooc 365 
Burceth walla acted: esas. cacccue scan ce sass cases ccecac ead soe ose me et Meee eee eee ee 271, 272 
Buna Gustomsscesss Sess Ses ae acces acs S ewes cee Soe coe roses Uaceeeone 33, 58, 99, 133, 145, 148, 152 
Burying orounGsieass sesacs fs See ae Cea aee oe Sect ee Se se ae eee sate oas Meee ae cee eee 33, 34, 99, 219 


Calaveras/County, Vocabulary Of the... 5... c-ce semaines aces ccccnpekesmeoces tie sctm a eeeenner 573 
Califormiaibig Lees. = saeco cae oes Cec eee oat en wie seveee cece oe be eee eee ew eee en cee ne cece eae eee 398 
Camp-sites ...--. SP Se mia eratate Sa cete Seah es cciclerorens sla tole os Sea R ee ee clece is inc ee eee 219, 255, 283, 316, 370 


Cannibalisnicaemmece << sae ta cs cen os car ete tee ee eee er ee ae ee eae ee ae 131, 196, 344 
Cam 0CSka ase ence iets oe, sini cia le eee se eel aiene mice seen le seislace ace ce ioe ene: aisce eeicaete Aa OOO ONe LO Neoo eos 


CaptamJack; Description: O62. - <<< -.ccsaeecctcere qt cicces oe sie sae ce Saale eos sincosiesaniceee erences 261 
Carillon ICaquiMy s-- cees = 2 oes eas oc aorsce is wesc ee cs Mae a oe Nee ea ee ioe eee eee ee eee 129 
Genamic remains Wack: Of wosccetasscioc ae oeaSe es ho cele eesniwee ae Roe cas see ape ce ee ee 432 
@hasewMin. AV Wijrsssc oso iments cee ne Dacncauls osen ee oes wo ios s see secsee 52, 57, 60, 69, 432 
Chan-i-shek,, Vocabularyof the ..<-oe ~o-n1c— oceans Soe soso ce oa atte vie acet sea eeeeenaeeeeee 495 


Ciiefay. 2 o- e eeen aot ae ice ee 45, 66, 97, 157, 164, 172, 174, 243, 246, 261, 352, 353, 371 
@hildrentes eee on SUP Ne ges lee acne it ea ae ae 21, 206, 222, 276, 316, 331, 354 


Chil-lu’-la burial customs ...--- BE ee see eee Sec ecret. 6 SoS SEE ines ce coeeronge 87 
ab batiob thes: ccs. .Satscee Sons a2 e ae eae eae ee eee ee ae ee ee 87 

MAN SUNTEM cscs noes cscs ree oie bass oa bide oe SOR eee oe ete ene eee eeneee 87 
Superstitious beliefs of the.........-..-..- Hosa Sa ase ees Soe ccciee ues cle mee eeiwcee 8&8 

tra Dintbarye tO ihe velop hose wicoe e cese es o-oo eee EES oer emer iece a ciscneoeeasee 87 
Chismail-a-k woe; burial uctstoniss-cs,.ssesmcimesis-ce sel ssc cee ee nee ste oo oalae Coe See een eee 93 
Habitat.of£ thes. -.5..-222..<- ainleta ara ca weerebecle eNs bos sive ea enis in siseaiue Careercieee 91 


TAN SUA PC 5 H.225; o0:<.aebles vaew res cose e ese Talis aoe Cae taseee ecinle Rae ceo Ce Se alee 92 
c=} °o 


INDEX. 617 


Page 
@hi-mal@a-lowetributanyato une, Fn pay..- = 2. jes sson sere eee elconaleseepelenenl cca niees cee acces 91 
Wars of the-.-...-.- Ee OOS eee EER REISS ening SEU COO SO SEES 94 

Chim-a-ri’-ko family, Vocabularies of the........-...---. --------- ee See ane eae ws AZ 
WASEDA POLE Re ce eenaas Asoc S2OC,CCIO 0050 CCAS Su CO BUSH SDOECG HaSg nS GOEE A75 
hoki ayer hws ster cos atats ome, Sorell aera <e ainicieeieie s cepsioninr Sone cose welemeee seiecisene teas aeean ss 195 
(Clienin on Wer U Eh i eome note peonce tossed Eases Gon Gone DE Dee aanicead aaaono pa5seoSdpadeod 136 

WIEST ODHLN Ghent Seys e S eee aye nereemice a See Sete es oa ae ele enree Sal tee cieee aera alate 13) 
Ghum=-te-ya, Vocabulary Of, thessssess-2- seen scl oee sec enc a5 aceon oe seca cores sae eln sans 539 
Ohi nchaninj uy NObesiOMs thre see fencer -eclenetem ae ne acters yous senses eestor ae Seetee sella 515 
Vocabulary of the ..-..-.---... nei Se sae we eoera union come a tomnaiae Hele eeeeinceee 504 
Civilization, Effects of ..........--.- eae moccueeeene cece ee ec cen vee beniveciomeesees 186, 205, 210, 258, 317 
(COS POT SRIRESTS o SSCS oC BEE OSCE ESE ERO ROE RCO aeRO COS eee a Ber aeE one Se esr ser 73, 221 
CGiimnaatom lant uence tees errea ssa acres cee eicsieisor ose sts ceel-eimeeaieacieseerciee entect ----149, 170, 214, 435 
(Cees, TDR IDG? ponng caep eaten SHES ed One oe DIEESS SoGCUs AEGaGa HOUogT HOO ede Se-5 Sea sEaesoeS 92, 403 
Woconpons sVacaou laryeOteGl6c= alent en alee see eejeme antenna ane aenle iw eele= ela 573 
Colouse, Vocabulary of the -.-...- BP BED nn COCCI OD OCCO DEO OEe Doe ere Ras One nn seein cose ecanecn 521 
Camels prndreaditaneseaeesar cee reece ec iesina ee ene eee ee eee a ala neni aa ame clement as =a 536 
Costano, Vocabulary of the.--- .- BEE BOC OOP CBOE BRO R SOE BE CH OCC OSU S ES EC Roe Oato8c SeeSaposetes 538 
Conrtshiprland | marmlave eases ease ee mean ae oe lia=P aaa nen aeons 22, 56, 85, 98, 157, 192, 198, 258, 317, 413, 438 
(CWOyOtese scien sacle season sineessiete mse a oreco nee cas clselomesle saceecc cmisceinn 35, 37, 147, 182, 226, 250, 379, 413 
CLOnILiLON sere e ee cots pele ee ee isle sale eee eae stessinss ea esac eases 152, 169, 181, 194, 207, 216, 328, 329, 356 
@ronk- | Generals GeorvOreraeeaesae-eeeeeee esis aee ena eee mente eee eaten atelier 42, 447, 461, 607 
(Chm vine, Whe Shae See scen aGeo Bae I 0500 HEM Btins DOI D Cons Doc ewococs Sy Steoeerneeencnod as 367 
Cushna, Vocabulary of the .----..--- SRO COO AOS SAE CE COT EOE O0D ace donnae SACegd SSS0 SaaSee soe 589 
Mana, Mir oss. ccsce BREE BOSSE EC ORIS BEES Oe CoC eEG GE Sod BET One aE Ena BEnOCenSe -cheopsstpoeS 537, 587 
WANCEH a 22 eaters Nees Hoe sooelcse sseeee 28, 31, 56, 67, 85, 105, 118, 128, 133, 143, 155, 158, 212, 285, 324, 381, 437 
Death and the dead ..-.....-....-<-- Seer woot ieeene a aeaeeeaes 33, 68, 78, 166, 171, 181, 216, 226, 239, 272, 327 
IDEN IR paohide Gain Gs Gabo nS On Con SSS eS aac CeeCCeGnC er Eat Eee Coane SCen iie= HobSeD meaS UC pomdce need 321, 438 
WeErenerauion, Wheory Of so. — eas “nema elon e aaa ee == HOOUCES DEKE REICH ERE PEED: Se Seeo DoS 434 
IDEN ye pS Socsoes0cd CAS CE EES CSUR HUD Cabo Been Soe neds Can Cone SCOR Eee ee Eecenn Dec 159, 225 
Drala Wie eS 55 —a> Boas Cae CRE Sa ene 0 OBS COE SS LEO GH DE ICOM Bhea caane Hache ceege=poseec 519, 587 
OSD MGR RaS- 53 cece as HOSE So BEC OS Onna bn ea Ee CEoe e CH aCeee BEBcD Cone ae cH Coocee erared 90, 204, 214 
Dieper Vocabulary Of theo so= 2 -- ce meme eels nee ions coelen mses emmaine anes Semen ef a= al 521 
FSD io per 4aiV OCaDULALy? Ob GO = aon nce a ons wie lalate ole ne emi ole ensl eo ime minlainimol Seiiamaho = 589 
Diseakesie ee =e ciseny == sete ese so ciom esaewienieo ales 23; 92, 103, 128, 139, 169, 220, 232, 316, 378, 380, 393, 417 
TDN Oi els) a og SS EEOC OR OSE ERS DEB TOBE OHS Gor DEED pee OoC acd SobdeD HoSnen Dole ue Sere ene sosoae 56, 178, 239 
IDS os Se ren Get oe nee en 5 5 DEON OBS SOnp Ss Ce DC EE SORE Ee ce Sad Bonees cnc <-Ose- oO OnSd oem cosines 379, 385 
IDOL Ne IBY Re eee cae oe es cE CUO nS Cee EER Ge Sq ECS eS eRe ne Se aed Come COG ean E ease Eee aaae 258 
DOSS ee settee eee eta eens eas a anech © coco seewcsca arse cick worse SUN Ce0 Od, C44, DO LOA OLA NOSO DOL 
IDEAS CRIS) So RRs (Sona gpa OEE OO RHO SBGEES BES SEs BA SECO So Roos BeSC OU NEECod eesomee- 400, 405, 434 


Barthqnakeseosaceeset seco =a seresesoa eur an oemnnies acler ees sensee an eersa et --oieienos eeoeme Coy eUaeUm 
TO GIP UNO es Socceroos anener ASO OOS ESe srmdee 99eess Se coda ose eeseeoss oe Sosa ecas/ MIM) IRI iss eI prl 


PhenekvocabulanypOutneeseaee eee ee aon sel ataalis a eeineiemaeieinalol = alatais ate of amet foe atm = alae 449 
Bly AE eee ee NRE com dentate hemes wae ecade de toh vce ee 197 
IDS WROO gas eco. B5.c5 SESS NBO CREE BOO TIDSOSeTaE nee se Bama ewore = setae sere ean as 227, 245, 314 
ID enpteay Jenene Oe LIC cece ce GaSe DORE EEE ORS e=O On 656209 Caps Aan oc Couns COBeES capeas 195 
DTI CR EIS == Bae => secig eR eso aoe SECO BECO Debs SESE CO DEES Basan - Sond soeneaeaeS eoce 194 
ALAC CR Eee esas ae meen ooo mince Sayre mapa ys setae ster teehee loeeenre eiseiosioccene 195 
Hiubitatopthewacns-\cecsses eae cete series ao =een cee cee ee topee seewerialsinciee sic See m= a 194 
LO YEY So es En Re See en ene 5555, TopeC A BSdees Sstedoes cocicd ReSs=abe> mone 194 
Relimionsideasionthessse 2. -fo a <psoael==afen me nlenwisicas ess sawcas(es cam se ates tekeeewres 194 
Rishi ee eee een man ee nee ha. on kumesible. bos ee best 48, 50, 93, 103, 117, 205, 233, 256, 376 
RIGO MELO Sid ON eee atresia os ote ete en on chan soe ee sinmenis Sete ems eeeieeaeee 414 
Witeli Wosephy ses ee arose solceeiswor aac cewinn oss eelieeeec atte cea nc ecu cusmep ales senrecuicics 177, 178, 181 


IDV Naa Ye CE eee Ra Orisa cameo OE ee oe BOD HnOeSo CEOEDS Ola EDS STO TES Re Cena TIO CE Oa ae Eco 198 


618 INDEX. 


Page. 

Food and labor . . ..23, 46, 49, 89, 107, 117, 130, 150, 167, 168, 176, 187, 220, 232, 234, 255, 269, 322, 353, 378, 421, 
424, 430 

Buarojelm Governor d) 2222 cscea. see. sec ete team ee tee ete tee ete esa arias Sshociz ose see sauces 493 
Ma buLe: states << 220.050 cass ssicesa rsissesios sees ese seule Saco 34, 59, 68, 91, 110, 144, 154, 161, 171, 181, 200, 240 
Gabbs Dry WilliamnAy <5. Sc. oem sotto o nee eel eo eelecine eels site eae een eee eer 518 
Gal-li-no-me'-ro;. Amusements Of there na. cect rom nine ein oa me ce ete nie se eelae see eee anten eee 179 
a; peaceableypeopleye- ca. apsnexta eet eas inetaae sae aisle nema steer ee en OO. 

PESO CG OE 100 Sei mee SOO SOR. COEOSI DOC EO HASSAN COGOr MCOnOse Rare netnostote ce 173 
beliefiinvardtataLre state srs to o-oo le ea ae alo eee ede eee Cee 182 

burial customs: ---.-.-----. <=- Sedat wan pees Ores ee eee 1s] 

WolOriO ithe! cee een aaa sea se oleae aoe eee sete eta e ae ene ete ee 175 

COUTLSHIp MAGN ANAL aaa a tome teyoe aalo nal = lem oan eee eee eels ae eo 1738 

Cruelty -of the=<-22chcsss csesees sooo sce ecco eee acoso le rceeeeeneceeaer es 176 

GAUCESwee c= sce soetecemes seuss ce sehiss tle cetciceeeteecsaen aalociee celeees See ete 179, 181 

WETiVahlOnOfs PHO en Mes ae acres eee sees sles ele =e ae ale ete ota eee 174 

a bitatrofl thee cocee one egecee wleeneiceeine s eee eee ate snle geisione earners 174 
FLospitalitysoOtsthOnaaae selene sie omele pos cleee et ec see nee erinn l= saree me enna 176 

Uma HN (OE i459 os sone oso seoocadoSe “SheSs Goopmonsesepsead oss sas.cisecissos 175 

TAZ ITO Ok ham soso Bas SSOHoS Ceob Desa Qebe ne Have TOnRO SUBS pad scsedibeosindsn 177 

1@Pends 22 ssceer sae s223¢ soSe see sme saws So ae meeniee = 3 se noe Ser ces oe ere eee 182 
ICCHtLOUSNESSIOL the: see ats oo ae claw ae ete ee min ka seen nee nie stas [anne a Seen 178 

MECCA PLAC CO\see = ase senseless eae sea eee ee leele me alee se cee ates aae ee eerste L381 
Moraliteebleness Ortine coa-emae eileen clone = ae a= ae a eee 174 

MONLDIN PCOLEMONICS a eae ene el= aie anion ease FS SAS SSS SESE SHES SOEs coos 181, 122 

Odorot these - oes eee demon detielecsies seehes bene trescieceeeteon ea eeteree 176 

Citys) 1 GW ae Sena oR IOceRatto USEHO) ob eb oCme Gacbscc UnEconbenasonot oceacse oc ie 179 
Physicalicharacteristics.of£ the:-.--<sc5-. 2. - asec osososeseneeneosarieee eee 175 

Politicalzoreani zation ot they. eres cr sice eine eee alas eee nore een eae eee 174 
PUNIshmenbohmMuULdeN. = coe se cman oe ae a en aele eh eneee aaa naee ates wae eta 177 

PULCHARMOHe I ZOUSH Passel amie = sclansisl-oemes eee ese sacs sae et == =e eee ee 177 

TR EI locie 7 SSS ce OOS Bae Ba oo AO SESH CISCO CO SSNS seme See 177 

IMO Er GRRE OE Iso secs So Sac6 ceisore cet eCoeHOacs dandios csULeS Bons SeSase 182 

Social organization. of the). --.- = <=). - cee ewan nina ane ASeinoo aaa oO HSHoo ees 174 

Timidity Otho 2.< 22 .sccmess sos see css cceewe ese tesee sca sc sss semeicesosenseae 178 
NVocabularyiotithees-ces «sso wae mecca Jaseie sebsaciss cisee ae sas eet oes 494 

WOES, sooton Hee So edAD SSODSU HoSson Sse SSS SSC CelobES ADODOS sonSde Se oced este 175 

Games and gambling.-...-...---- Pe OSOOISSoS ona tnbesocsecce 90, 151, 189, 193, 298, 303, 323, 331, 377, 407 
(CoO Mubws JWI S45) Shans oso aoe ao Ses Ie SoS eRO cEclsS ESSE soso socernesosesay SooSSp cocese secs 536, 568 
(CEN EGS eSnos 6cSSs0 Scan oacd ConaSo.cno, BSshonos pebe asoo beocensnasescnoseé pn soess dba ssetodaasee 196, 200 
Gibbs: MrtGéorpor.seseneeten-2558e7 Ueecm eS es ween eee eee 443, 447, 460, 478, 491, 492, 519, 535, 601 
(Ohi beccecs nso cencosHouSnesto see QoS CRS SS06Cde G55 550 CARAE So 6s0.9e5 (SSSR HES os coopotsnss sse5e4 238, 312 
Goldsmiths MnsWe Creseasem noel a oem aalecistec aoe 6 wee eal sae areas ate clea are tcl iether tte eee ee 216 
(CVs GSay ISRO oe in Bee O86 66655 cose Od G50 S506 SCOR DE COSd CSS Hse DSS EEES sHestentSese 317 
Goxenn mente eoece sc eae ate eeele sania oes anise an e/a a nee antes ne eye eeay= 15, 21, 45, 97, 156, 174, 258, 319 
(Sib7dAly Wet AB o ek 5 = so po oona coSSou Onosns GHOSE Goods sade HooSaoncdessdsence 102, 155, 161, 240, 397, 398 
Gua-la/la-vA musements\ols theememas eee scleemeeetn= smile sss is eee ee se ete ee eee ee 193 
courtshipand marriage. o<- .<c-ceo-sceno. =a es ene cede sc ec ee onieeeeee eee neee 192 

CIEL oo5 5 ooo SoSbSSeo case ChOSDE CooU MocnSnoopSps MnSn lS cso SS SHSD Goosen eeaode 193 

GONCES sconces oe nes ewes ence ce enmieccies estos sa scinniac as on asecls Seen asics eee eee een LOOSE: 

LO CERRED GLE bess ao ceeace ap bse tia Sane os poo eso coos cb co soe co boa cosas sees 192 

1ayaolln i | ascelee one corn~ Sao nae oa ocood aacot Gacduunocedbicnoacacen: usec oaddceads wiley, Ike's) 

GAMING. << se a cias acl oee oes sole on aeons lene alenvesee scsi sa ee snc ene e ees eeeiae eee 189 

Gravityiol thes. 22-2 <,ssajsscs0c20cs 2.50 es scisciewie: s+ eS cscs taeocsee cee neceee aces 191 

Te iene deena See a nocHicion coo OSES CHOOA Dead chmeco Cees doce sKoesatonSso cascade 186 
implements OmamentatoniObhees-6-se6 os Seee ate ees esineeneoeaeee reine 187 


INDEX. 619 


Page 

Gualattanntanticid@esse nasa ca-n soa selene arora a aeieeaere sae seen omnoredeeaclajcsinses.cscces = 192 
IVOT EGO: soc eeen Seeds ecdass se Seep ease Se seo esac pacoce sos Saco Second codes odeceebeen 186 
WMANHOI.Ol ¢ AUNOLINO SOCOS ee meen eee ee eee ae eee eed eta amit 187 
preparing acorn-flour ---- ---------...<<. SHeaauO a Avo aco cupesu mace Eeanesee 188 

Physical characteristics of the --.......-...---...---- we dete ee miehaisieemsaas camera rine 192 

TSHSES) coen Geico GcaoOnOE CeCe BOdanUUCUe Sooned coe paces Agus Dono UaScad Desa STeSee Sacasce 189 

Political organization of the .--. ~~ ~~ <5 ooo. ca ae cone wenn wane connate semen w= e ~~~ - 193 

TIO ATO? CHR NOTE ceo none bose obec or acImesC Coec Bage plas Dace peste Hood Dons SeSSeSSEs5 194 
WARREN, Abocesneeeoo Soose cection socuSdebdc oS 5p Seas PES rep asc ecco pSonocce DacDeeao 186 

women; Subjection of the.--- ~~~ - - 62.25 62s cca cnn we enw we wee eee eer eens n= n= 194 

TA sao Gar Ee SOE RIES CRORE SER SC SOME SCR COCSCU ROC CES See HES Decade DOO CononeCboLecccr Sapo 20, 280, 422 
THEY G) 12 aie 18 Perth ee ope ceecocieco coco aenen Desi oeds COE Cee GuOL eo Sdaeseasece soa mea osdensiacs 537 
Malhprecds eee eoe see stse a css ciese i sntecasactesesantasee = NGgnS ccoc es SeSeS= Gescottosursescedne 149, 403 
Hazen, General William B-..-..-... BE GROE EOC CED OE OO TOBE CS 505 USO Lon -SHcay tenes 6c po SateObeecac. 607 
IBS STR SN Sone hood coco cam coocos ASSo DS SEES mESoS Haro ReoO Ro ene Peer cee Ea occocpsced ocee 65 
Heraldswmnds am WiGsadOrseeseee ss oneele avis soien se = aleeaenrsas arene oe 110, 129, 136, 159, 210, 237, 264, 297, 386 
TS GN mab te pan ce ASS oom Se 56 SOE GE Sed CEC eno Bee COS0 SB SSOR DOO STOR O STS 0 Had ONS SOU 132, 345 
Eva VOcapulanyiOnthe acess] seesees se sae one Soe ome ie= mele ome ae eeien = ainlanae ae 504 
Hol-o/-lu-pai, Vocabulary of the -.... -...------ -----. en -20- ese ene 2 oe ee nn ne ene oe eee 588 
LEGIT), IBMT GEST) Goes Sse eons CEE CO eC CERO RS Reo s Bonc Bones cenD Babs sececd cesses sceceart ie hoter. 
opps; Mr (Charles: 2226 a2. -ccmcjewmwiem momen e noe omen orm ei= == <n ammnm = aioe saga CRO SoCcee 187 
TEL O TSC Se eee a an ea hee eo a Salam saee aes alors ec iamenianee 27, 178, 209, 251, 258, 372, 436 
TMs aM EE AR Ronen Senso reed neno cannes Coes Daeces cdecencee ses Basace 28, 78, 164, 176, 183, 289 
Auch nom aVOCs DUIALY OthG)-s asec) ano = noe eee eo l= = ae a\oee alone nine ae alah = == 484 
IElTMar bye 2S 285 S23 888 928559 558565 goo ea se re nea Coa aeo Sans OU eae EEO oEO Seo" 53, 93, 101, 117, 241, 279 
in =p basvals yeaa a eae aa eceiae eae eee ees (=== ism sae Te SaC Ese Tomson oss esses Sh50 75 
UTA GISONn eo paso eno Sea cobeen Saeed CoD D Se COD D=s HoSD Obes Sa2 cose sees Se Ssiose a0 83 
courtship and marriage ..-..--..-..----.---- A BORSES Bena Hane ESaae shee tee HEI a5 S55 75, 85 
CEFROD @? EPCRA a5 beso ano Sone oo Copeee So6ses Saq5e5 GBSEsagesees S=o5o5 335 SS58 CSA S2e5 81 
ANCA eee nine oo croe einai awl ae ee lac Se oan ee sina setter ce ceeaiacis tenteseseanineih Op OnOly Go 
TEAMING IG) Se ee Ree nasecooascoe Glos Bo cSe5 BESO I DOe nO Oe See DO Ser Gocco ss 6040 passes 72 
Hospitality of the-...-.-. BECO ESE Das HOE ob SSeS BO SEOH COS DOD SO0 HOSmED CaSaso meee Sones 78 
MmmoralityOl these ~a 2 -lecs esse) me ay «= =ialonea cmon <== =ale\n mo sles mn ms amnion aia =a 75 
TMS s5 Ae be Heo sho pode Beebe nase 5.obcd) OSHS SOCBHE SnCbng oSoa5c0 S60 cbSa55 73 

LE TE es BE Roe pee bane pees Baus See eos SaaS seg caeIsee Bac bossa Do eOeoee 72,76 

Top SiG RRO TN S65 socloas cosp osc onda chase Seo ces ey SaaS Bens S55 sceassnecd 74 
ley SEER as Gon so osoo Seer S On no eee Cnee Seda GEER er en.ced = Coen SEC Ogere moos Sos ade== 80 
Ips Sake5 Koad om nee Boo ceoo coe sees Hooton cscees tice ease capeect Ss ondS 5 cage CeseceSS 73 

nasi ton oan ee eR os6 cS saSses coco boss09 SOSbSS Seec bate con ses onde Socd coos cces Sores reas 86 

WD PML re TOROS OO PCL occ d ene cued DaCo cae oSoco DeEbibcoD Hone osooss0 sage asor 72 
TWH? NGA Sooaee Gabe Oscbcn coccne pune Hsene 6s Ose one psbScoed Capac osecer es 83 
MUAMMET se Se 56 sao odes bcon Doc Hoooa0 DOSS DOES COSORE Sen SeSb0o zoos bbeacoceRebecr cen 116 
(RIMMIGNIE) aoe soce eSed ae See BE Os Gone ace cose ce Becaeras U sinene oe ost P asco RCnor CSc shen piel Inter) 
Political organization of the......-...--. ee Pe ga A Eo Se ee ae 74 
REI OIG LOSS Ol Olen eisleces eee cicine sae -nan-e cia sian ian ee eee ies ee einai meloeseapraieaiae a 73 
puberty dance .... --.. ---- ---- 222 eon 2 wenn con nnn een wee ee nee eee eee meee cn ens 85 
ume ORE CHT NS Kose Scop nebo cao GdeD eter Shes Sea peceteciecs coon Baccano ease Nace 75 
TTD coke coe bacco bebe bode ecooidesu.conen Garo henenscccé Ces aen esEScee 75 

SAIETOHGW sca osteo Lose cose p00 CoonCEcoct Coo e tere chee ance Sede nse ote ees cess asse 76 

(ELROD URE. Aces oScecc Cd OcES BS CO.0d BI GB EO BO ee CORSE nc Haber Da Eaeaeses Beers Ss sobs as mace 76 
Thrash Ca nvaAslOns OmilOpeselesentese cleat elias cone siesales= oi aaclsaeaaeneeee saeeisean sane iaa== 73 

Vin? GIST OE (NGS eee coe oc eg eT CO AE BECO CORDES COTOCE POMBE ASGS CE 6G OcneE abe Bera vO See 74 
VVERSOH UG soo dace cas cee Chas Cope Co nee ate Ed Be Cee Ho Sd Se Be DACEOEED Bane saan =a sesecace 73 
Eiri cs) Wied bi eas on co naacch 65 Goes CoE e OSE Cuneo Babe co BU DESO Sa Ese rtice sa -S Ean SaneeG 362 
Immorality -....---- pewese Seo COL ORCS OAC CEE eaneS eae fossil oo a eens 22, 31, 75, 157, 206, 286, 412 


620 INDEX. 
Page. 
Tndian'reservations.ce|-ceccc = te ncivce seo ce OSS ee see eee eo ne ee ee 123, 264 
Indians of California a comparatively healthy race ..--<...-.s.--<. .----------+-------------- 417 
attached.to: their homes = 22.2 55565 oo eseen ee cee meee ee ee cee cons 410 
Avorice ofthe. = 222se2ecs 2 sceectesesepzces dose oreo bee pose ee ree noens All 
capacitytoienduresufteringy s--—.es-a2seees cee oneeeo scene nee eens 406 
Canse‘of extinctionvof thé-2s<tecdsc-ceestec oee soe oa are eee ene ae 415 
compared with the -Alconkinst=>-- = ---clesoesnieale tae ane ee eee ete 404 
Diseasesoh the: 2c ncse: censce uate Soemee sae saeee meee eee eee eee eee 417 
Division ofithe.csaseeviecajosaasoce sae cele e sie se eae se es ee eee ee ee 403, 417 
Division’oflabor amongsts the:- = <<< ss .2 2s ccc sieceiesloosei ewe se esis see 405 
BEnduranee:of thes soaescs5 tease ste eecie nese sees se ee eee eteee eee eee 416 
Mensteiofthe's i5s..4eccecnabe rs setdacacce nese eAeren ee ee eee eee 408 
Mood: ol thetcas.cspseceesccsccu cess secceesasaceeeecene Saceeoa 417, 419, 421 
Moulnessoflanguageofither. 352 .emsssmnyocs-te-vse eee eb ene enleare eee eee 412 
Good! natureiofthe css. 2 .scss02 moecsee ce occes cas cent aecle sooner oe omeees 407 
have no conception of a Supreme Being-.-....-...-------..----.-------- 413 
Hnmor Ob thes: sac ecdscct sce cacewacocmecaccmecsoeiecees epee caesee cane 409 
Industryottthenccecn.o-- sere ssn cee acme eis eee eee eee 409 
Tneratibudetolt thezca: <2 casdecihcospecisecinn ose tose ese tet aee cee eee All 
Imitativences) Ofethes = a sidan tose ecto see om nie ele eee eee 406 
lackinp-in\pootryand romance! 2225 ce~ eect e ceeicees sees Seeee cee oeen 408 
MicentiousnessiOf thors. on\sc- ssh aSecacncse qecse Gasece ce eee eee EEE 412 
Medicines\ofthe). = -.=.50<2 2 s-2- sec os sopeciein toe see eS eeee acetic eee 418 
Mentaltcharactoristies:of the.2.2.--<:..2s55-5 decceces eee ee be eeeen=e 401, 411 
Mentaliwenknessyor the < ccs 2)actsacrselereis tices Sete ecaces esis eee actrees 402, 406 
MOANA Mena Olea ca aeiec cece ceca ce eels| en a= ee cole eiey a aelntene een 404 
NOU LC OOM NUNC sea sleomsemitises lance stsice setae mise see ease 406 
not tawdry in dress..-.-.- Soe se ona sane. s550e9 Sase Sosecs Seease cooses cscs 408 
Odor ofthey see a codes ee sess cayenne steenecchosewieas Seen eeac ees 403 
pliysically considered es aepto. 25s e'to cea cciecetesisseiioe sels mete scene team a Ue ane 
Predominancelol ginls'amongsh the) -assesice «ass eleiveciseei ee eeleeeeie=es S00) 403 
Prevalence of infanticide amongst the ....-. 550 ---- son. cosa een = selene 416 
Religionusideas\of thes. <s.cssc cos 55 sscc code cer cse ncn necmeoe ease ome 413 
TEN KD) 0) AO) ULC Se octane ee CAeeso pon Soncea Conran 26ee BSDOOs Seacanossaacac 411 
Skul Ofthovcc soso. se cdescincscs strsssscwnecceecemeceessece eee eese eens 416 
Miniovery othe snecses a cle ere sere asec ence Sonia Saeko eer eee 410 
‘Ereatmont omeaptivies byathOese < ee. =)s)aemiee eee anaes eee ee eaten 405 
(Wneleanlinesstot-tho! se. cc. -o- woe ic cae one see ame ee ee eee 403 
Infanticide’. oscts.cesae2cacest tases cows cece ae set ssoss ows ston voce 177, 183, 198, 207, 222, 232, 239, 328, 382 
Insanity: 25-2 Ssacccasine sateen tee mecisecc moontcte cece alee einem Sasel Sone mat nee eka eerie 345, 3-0 
Island of;SantaiCruz;Vocabularyfofithecen-ts-s see esos sea estes creo nets aeteeeienee ieee eens 561 
Johnson, Mrs Adami seco senses come ccctc ce ose cis ates cas cease cicleniaiasisleniaseerenaenere 518, 535, 570, 586 
Ka eSbi-nd-pelassemU ly Mouse ees sete mete atone aieelele = sieiee iis =n emits eee teen aera al oteereretate 205 
Bravery Of the! S22 ss aee = destscc coisas cise eons sacislecies iden cole enc = Seer anes 205 
burial custome... ssi. secs seees cc eee ccd eeciccmcecrccoreeesecosesesseeesers 207 
conception(of ar siupreme) BONS eae seco een nee ieee ae ae ee ee eee reeiene 208 
GY Shsesee: ooSosse so So osha cagobSecon cotese OcoAdeOcser coo dseScoc- Se aecbee cose 210 
1S ap Rei 8) tera seas ecno cose deas coed CheGoocods peeceéodnbece Bo baosSH cases 213 
FISHY Oe Sons eee ceases se coe, ce cise ee peeks s sass eee erepateolatstete ete peraieiamiettatoes 205 
Mood ofthe. 4. sec chasse selsccc sewers = cas eseace see eas oe oe aeaae ee eer enteeee 205 
Habitat of Ghe x22 <5 aes cata daawasasc maneet toons Coens snes cee eae se saiee Seciemeeee 204 
IDPAMGICLE Oye ete ae sinter = Ao aie ae ste eee eae ieee teeta ements 207 
Ign SUNG Once mse ates Sewel= No seie te ae) eee Meee seem ne eee ee eee ne ete 204, 206 
Mental charactéristicsiof£ the ic ¢ sccces, se steyeercles.syec\esie seein oa sisseee vesminre 205 


MOULNING COTEMONICS eee = aratale mat nla areal wane aa fe leteta ala lalate ante tate ate east ta ile oe meta 207 


INDEX. 


[Kai binna-peksOrn AMeNUS semi = stem soe. ee enlemw a = eleie ee nisecweweriscesivesouec encase sciacee 
Political organization of the -. .... 2.2.2.2. .ceces cee e ese ee = CEOOoS Cees TASS 
Bhysrealcharacteristics OLthG! apa. =e. ee ce aerecenes teneoweeeseercce ais eee asian ses 


621 


Page. 
211, 213 


204 
204 


Relisionsideasomtheners acc. eno a= eee ecco steee = BSc O50 BIOOEC DADS. COOROT 206, 207 


TCH ANO UReepias PEGE O ECARD OCHO OREO: SOtg 059=00 655-05 Soon SS hE aes qope Ds UccE CoSSceeO 
Sensuality ofjthe:>-o--sssserneeeeeeee a retest eccs ee eee Por tie PCS COn SNEED 
Vocabulary of the\..cscccisocc sac ce nose cee oe oe aee meee o es atm seb enes seem eee ses 
ICAIWPOMOw aces ci sete nooks cet tare ae oe saree Somer naisle sw Eee see ekeaicaue Saemee dene aiecce as 
Ka |-rOki Assembly, ChamMberacco os o=\n\s sinc nena ee wets els aclases enidise mettuisiann poe a alee ciame 
behefeiniaiduture (state. cece eee sao ssi cow les epee aoe a aan eaaleo soles see 
Bravery Of then so-. Seoene scar cosce np esisswinepwisocicw arse cke see ese acesen ccc case 
burialicustomss-ese ween tee= eee see sap eae sa eae lor esio= se ene eae tea eate ater 
Conception of ‘aySupreme Being re ae woe leew cere sara clears Beoeeee see ea se se/lea ee 
COUTISHIP ANG MALNAT Clee saise sees manatee ae ania ene eae eolee Nae Tele enaine eee seeisae 
dancelof propitintionins=-cc wase elas case ne Moms a= daccec to stia te Soe area dearer nee eee 


208 
206 
504 
148 


22 


28, 30 


GSNCOS 2.52 ss dan sae aos g sasie so a scaas SAS sate se cies sce eee sects estses sees ieciceee, OU, Oly 42 


Derivation of the term, 252 oases coe ecs hee eonciss ws colcne tice, case edsoaeeoesien cniecs cueteee 
MDISEASEROLtNOt ese sme ere mek ee ete calatee alsin he estas aes, = Seale Sere eee cee ceteeesise ein 
Givisionlof la pong se eee ile mes satacure ses eis sae laere Se ore ee Sea eemine rs slecree mies ia 
Dress) of/ thers). 4.22 so as ceecacecc jesclastsccccescissecet be woes Seas cede eases ese sce ssccis 
Lamilya OCH UL UnlesiOb LNG ene oss eas ieee eee eae eee es eae sma eeetieme sae seca ae 
Hahbitatitof the seas sscemcces sect eos eoce cece. cones cose este co seat ecteteccme cere ssoleacts 
Miackro livin tielassas sana aceleacseatassee—senclce seis seaissee PE eee ee 
IRNEEGEXES). Sood qacese sopete noosa te Seer COSOEN AanSSo absccne chsses swado codsc5.coace eee 


19 
23 
23 
20 
447 
19 
22 
32 


TEES 16 FE) Rae SoS AO aC SO BOCES D DA SECS COD SECIS CODE DE COSD CS SSer RoE Sac STG OCS OCGe bos 35, 37, 38, 39 


IGGERS) cSagascincns qo ce oSTaho GhoceS BSQunS CLCESd eeuend Sao nOb Hor CoS aa BESO DC oUmeanS aece 


MVS NLL OREO We 6 Se ee bocnon a5 an Sebo esb0 bean Seba S05 COON SBOE De Sesee5ce Sbo0 Sasa 5660 
TOME, ce smnecoma chan ASqt Osta So QSES. ACsnSadaa6 SOgCE pdtessdasbngocncsosss Onescnooscs 
Montalicharacterishics on thomccseaessciseseieeaciont ess © a= tease ee me ceee re acec riences aes 
MIGUEMINPGeremOnlesasenjaaesisesa saat cate aeiasae fae elaeseeeer sere eisai ee taea 
BUEN he ane a panna COOROS CoSHE TI enaa CHa t50 COShgoH Dono oer odsEoDntidoscocbods coals 
QUA ETN CASE Sa cana ose Subs one tocoD DOD S Dae OE Sed ac onEenres =a cer coe a copsoUcacnco 
Physicalecharacteristics Ol heise ==0-~ se decin soe = sates ce ece sas se acletcesaceee eae ae 5 
Physicaliendurance othe ya2s92> coo -Co sae ten apace eae see asa omeacre seea cece saae 
Politica koreanizAwWonOnui@asmer-\aeaesemnmelece aoe ece mania aele sane enee aces etenenee 
PRIMI SIV erd Tess Ob UNOwan= seiswce secs Samco Seca easesnacee teeaSeeeeseseecrcenss Gocco 
ibromiscuous!cohabitatiomof theses----s-+s = sees a5 ree comet Be LOC Ne DOCS 
Shamans oohe mesa asec sess eens anes ere Saale sa echeae cats aseyeiealensee epee ae 
Superstitions) peltefsiotathomecs macs ss\< = olesita vole nincaiet iomis sano = avocls oben aehacine 
PhLttOOIN Macca esac ase as: aceleore ae tae ealaa viene nere sete aa see ots aioe Sane arenes ce sinone 
Wala eiiy CHANG! seeose topcotpeceoninoon soso ndes scants Qociscn ca cese Copmah SS UsEiebecs 
WAL CuSsloMmsolhOlesente-casa- sass cca sieecce SetedoroocndaocsocoRdSre SSE Scinoos 
WGAPONS see encace seen ora nn see alana, Be Cee nC co aOc A Raco HES een eceHoncecce cisco 
Verse, Wie ET Ay OE UG) 5.965 ASees SoS eoS Saco Ce DOCOES SSeS cE HOS O SS Seon 2 SoStS coo SSeS boo 
UGCA EO. ese Seee ceca BOBS SSO SSO BONS SOOT OO OSOSHG GSO CASES6 GESE SS CSS SoScos SanoSAS 
TST GIMP OSS chi06 USO Oo COREE CB0G BSD COD BOSD BO BOO CIDO RCS BOOT CABINET DER COR Son nodD cabo seeoseS 
Kaweya, Vocabulary of the .--......-...-..-.--... SS Reo ota bnIGSDO OS ISSO. Ab 055 dose bosueaooar 
LGR Gy, Wil, SEINE Gate Gaaoos cooeSaceSs SesSos BeOS Cood ES coBonor HSdcee. cersnes=oseoo sees res 
Kelital belicisinpinure a talOsemomtas eck nose conan astaasiatl nies om acleaismasias om .seca: oro aiac eamnae 
LGR GOTOH odonciicecore. ncaa GoScbS nC coc ches Cne dos a+ booulbsesSneces ao nomEes BEBEES 
TSG ELE TN co codmec Goci8 DESO SEE ES D560 BCS DODECU DANE CO Robe BCBS Epona bcod a Bos ara 
Habitat toh Grasse cca wee stares sya mala sinomin='a(s) jane teins ee poco sooo oDceeechooedeus 
Jan Ona Pele ne ape meee ace aee a secinsaSeecscs cclesccecssscscac'ssoceonces eee aesasjacas's 
MOYER A Sans Sono chocco CSE CHOSE OSHC DSUOOU DOC OCDE ECB) DESOGU CE DOOE OOO RSS Ieee Se OSeD 
Political organization of G2 co... -<i--ssec seeae nine anne neseiessccee cee ccm wecaaese= 


24, 45 
26 
21 
21 
33 
45 
30 
19 
28 
21 


622 INDEX. 


Kel’-ta, Superstitious beliefs of the..---. ......0<--.e-nee -enses nese 
tributary to the Hu’-pa..---..----.------.-.- Pere Ca CECH ICS OESS CAD SHO CHS SEE, S 89 

King’s River, Vocabulary of the..---..-.-.-.------.-- ahooSsnerscac om ioe Sp SERGE DEES D TS 573 
KinmanySeth.: occki. sos cats cocci ak cee kt sectes sees cette neers ae Nee a ene eee é 102 
Klamath: Jim; Story of... sesamccsonwsset essen soot ee mea cane eae se nee ae eee eee eee 41 
Klamath; Vocabulary Of theca. .<6 24 wjasec ste Sates oe se esac oes tenon na ceee Nee ene ee 463 
Ko-ma‘-cho dances..-.. Se clelsicte Soke Talseas ee bebe saelee wdices oh Sac cose tess ease eee eee ene 172 
Habitatiofthe:..2- ce vecuciers salons tac. cee were een one oe ace ene Ber osopisice 172 

MOULDING ‘CELEMONIES Saj:2 = snot sage Sa sso ses Soe e oe ga aaa tat desea Gat eeee eee 172 
Self-tonturejot dhe o.s-cscce sss sees scree ee a dotiedewcdameaeeeeted nace ee seas 172 
Superstitions beliefs ofsthes- 2-2-2125... o8 en eeee eres nce se ae eee ee ee ee 172 

Kom(-bo; Bravery:Of the’. sc: s.c0q. to saeelee acest atic eee aceeioewe seco eee aciee ae eee eee ee 279 
burialcnstoms: j< 2.22222 seecicseescecces soe seaococes eee denice he diee en a eee eee 279 
Cropping tho Wall 2.2. -csjactee sais clewiscrwe lee wate nee ocean coe elon memes ieee eee eee 280 

Habitatjofjthe rs ose juss Seciosceisscain ce Seren Reeth eete oe soar oe cele eee eae eee 278 

NOG BOI ask eos sete ene wicais neces aie Sei Tare bin Sere etal Seto nc a reta eles rene 279 

mearlyextingl «25 scoet a= eee Se aoe ala nn See cee eee Se hiene cas st ee oe ae onesie eee 277 

not California Indians toccnccc- cece cows sasicooe ses eceses Soice ase wecoeanc aa seenieeee 279 

tonture Of captives: sc. cecc Voc seaes oie osonnecsacccs ecoes ciles te wcae se aceneoseeeesees 279 

UDO 9881 556058 OninC SOB REICSHD Bas BANC OIaGOD CS ONSN ERSeerO Ga RaSSESES Gocesod cosa sandes 279 
Konkan, Numeraleyof the vic so 522 cee. oo cces soe ao caeesas sscen ens esse eceacce ee aesasorens 313 
Wocalbnlaryio fhe yess sace et ats ane ooteslns onion sees aan le seein eae aaa ee eer 588 

KKo-pe!, Vocabulary ofthosi-cs_)5.2s25c5-cc sacs caeces co ssos seteerioce eaawnon, 521 
Ko-wilth, Viocabulaty Ofjthesaaecsc)-=-:sseoce oes eto sccccn seen voctioe ene wate eka aoe eee eee 47 
Ku-la-na-po, Vocabulary, Of, the’ sacc o-oo -ciweme joc foe aoe oe wie eine aes as ese eae cle cieeeeieses 504 
Mone ware-wenmmse sco se sees eee ec coer eee 32, 44, 74, 76, 92, 100, 146, 198, 206, 215, 231, 250, 272, 314, 347 
ihas-siks Habitat Otthe .--<<ecc's sae caceesissccss Se escccrsse sees cseenlee seek, aedeetoecscsaeeeas 121 
Mionationvor the sesc ame tae = Soc naais eo ersiewla oases coin see eee iscncenics cae aeemeteaee 121 
murdersiand' robberies by tho. <=). 222. cssqo cece scoseane eee ce seis eoe tise Se meee eee 121 
Wial.CUSLOMBH sete eae stewie nyc sla sle sc close a seast ot ce een cece ee ate see sectcet ater on seeere 127 
Wiarsoistine Stas gos fees oat ciset Se race sscicee denn ce ea ceitme a cine ae pee eee 121 

nis an UsUsa reset et ce ote esas esas emetic es Pouce eee ae eel aaee eee eee 21,74, 98, 153, 177, 246 
Duayeock, MrsyDry den 2. os 6 oc s:co-S<o,s Semana ge caneie sae a=eee= ace Gon ape ioce eee oe eee eee 128 
Legends. .35, 59, 60, 62, 69, 80, 110, 144, 150, 162, 171, 182, 200, 226, 251, 273, 287, 290, 339, 357, 366, 383, 395, 434 
Lodges .... .... -. ---.---. .----.-------49, 73, 101, 127, 128, 139, 163, 168, 174, 186, 215, 221, 241, 255, 350, 436 
oew ADrn Oncarn sec ce hee tee sete nec eee eae oo stot ae Urea ee eee eet eee ne eee ea ION 60 
#p-lon'-kuk, abitatio£ the. <a2<0-,.5s<enSss se tease ae aces sa near ae deca ee emecon an esieeeee eee 113 
MAN PUA LE. ou: Sata = Bop h Co teae wees Sane waistea ue dasiee omelscn See ecoeate i eee nee 113 

Du tirell; Hon: PORK a2 ens. ksccecpccesweesecisens sunisna caunicenecans ote te ote Sees eee 247 
hrupnami; Vocabnlary, OLsthets 5 sconce ciceapes, cco ovaccc sevice cctsonc accesories Gee ee oer Ceeeenee 601 
Man-dn acorn: eran ariess 9 eco ssh: soa ioacctanc soap eee swiet ie 
assembly, NOUS a.o- a+. ciee 5.2 soak cone en eras a Me eaten men mien cine wis coe eee ere ee eee tee 224 

ances. See casas sack soc cece) aa Se Samaras cn citselacee eae ae eee ee ees eee e eee eee 285 
Derryationvoftheterms.-- soo. se eae ene oe 
Dress OF the: ¢csssc.s50 s:2- See as een shies on tees ase ies sen ele Sete o k= Seach omee ms atetes 284 
Entertainments of the.................- seeevecaa s 

family, -Viocabulanies'of :the .<22-~ 5 220022 asee=se comes olden sow eons oe a em eee saeere 586 
Babitapiof he: <-- 2 --. san foc scke nye ce Seceen ces maloc wee cma Soe oe aia cein seroe atte eee eete 282 
laNPUAGe» acess con sentte cere cece poe Cote e nee een epeen sewn onien [sot seeeene seater eee 310 
levendS:.=: = s\sasccswccece sca acascas! Sos ocias Sema eR ee OEE See eae eee eee ee eee 290, 292, 294 
lodgesioasee.e eee BEDS CAS enseso sade Me ecace Bee eeele ce seta = ce cepa fase ee 284 
Religiousideasiof the; <<.) Ss. cs.s<censacescineacwe aces Soc case eee een nen sarehemestaes 287 
BECTELBOCIOUIES 2: Sasa cece ha - scale se ceel see e es sce semis manic enicc mac eens ces <seater ae ate 305 

BSONQS 225 soe sess cose cca n tees lene s cd ceik odeis cl cewaWeSo aes Cnimscneee cnmameiceteeoeae eeee 287, 307 

theory of creation 22). 2 a5 sees, -- soe ae eos eo ene Sen eee er ronan nee eee 287 


INDEX. 623 
Page. 

Wal dee bratsOleChalacuer OlithOue sans oa ease semis sate a auioawncwincindse\actem= |< a= aes \< oie a-= 234 
TNO OE ones caigcedesococua nogbte UL SUSS Boesch Basd nee ep Sp mBScoo nba sed coc Odes BEd eaee 285 

Mini NEAT VISIONS OLCUNG waeiees ao ee atonae aoa alae ale nina mowinselaatsiniaei ari eeialeisekan=ia a= 282 

HUE GERRY SS Se dok co soco ce bnco cbeoos ssenacSStese espn acse Te Sdewee sss cones SaSeeO 283 
Makni-ol-chelipar altcustomisvenmaececeucicice aatsee ton eee saiee aciact= sien eneeles seen Renesas 216 
TASES qo secesese acecacoan Sees eencO ce seomasboup Gaccbre Soddct seased 214 
Habitatiofithes- seas cseseers serie aae oo a= aaeene venase <== Genie anisemownne= = /aian ee 214 
Implementstandswtensil Sie seesenes aie sates oa ee eisestesemiesieiaa oases stein a= 215 
Indimenousionie mor Unease ee eee ees ee Seat mae ninemicees eeeeiae eee 215 
InfanbwcidOeecesaeseareee ees see serene ete ceores sine oe ease ia tani aslcereeeeeminicaeers 214 

Tnteli spencer thOess steam an eee re ane oleate anime eeremiere tener i== ieetataan 214 

LESTE Ho en Cee SOOn BE ons GCOCEN NOE Sas BCORer Bameeoenes God onSeaeegecsare Sset 214, 215 

TACT EPS ee ee RNAS Sansa eS oIScO Doe tS OCD CEE a neeese CoStar Berio s5cu Roogtaoriat 215 

1G Foe ei a5 Reb OSHS OORS nO SEEDS OED ROEECE Ceeces De Cobo Bomdce Usceud assases 215 
MmedicaluprachiCe re et meee samen eee one aaa ate oe a as (eet alee are eat otal 216 

MO UCUIM COLO MONS eee ean eee oe ae la eee aetna seal emeee fa eee 216 

Physical chanacterishicsotthe-c essere cece ee seieceesi-e scien cae ae eee yore aaa 214 
PUnIshmentimomad UlteLy esas ee eee ale see tinea woe ieee ieee ala l 214 

Tice WeORen Be - Ad eee Cope ceca eden needs EOOaod Cote Cocco anode conanbes ee 215 

¥ treaty, with'Cache Creek Indians.--- ---<-< 0-2 2 a2 ae wnocce nena ionaee==inane)-= 216 
WANG, IDR VE NEO: soos coSeOo Ss GHERCO COCO a ORIG Lo BEE DADO ECOSOC SCA CUIEHOS 217 

Ii Raley 0) ied Wet S See Sees EaaR aS becomes nob oe co mes oeocb ors Bo SoRacgoIcenocceooonnte cece 332 
Mait-Loalepeliciainra Au tnestalO. same ea te sas ae eet n a= ata nie een omen ioe nena mar toate 110 
DUG CUS LOMB serene eee alee eee case oe tne eet a aeinnae ate aaitena sinc ceeaix omen 110 
CITING OH MIN 556 cance Sones CORRES DS bOs0 DHSS BOHSSd BODO SSS SO SOs BEES asSSS5 109 

LEE NIH! UN eeaeeae oe Sno me Seon Cane ae bacticn Cocenn SonOba Spats Baca sOnace See eae 107 

THT GEN AS) ecisetensaso Lens Ses e Enea. Gar oaS coe EEO Gaps OST o SCOURS DOnEb Ino GoeSEamdc © 108 
Hite COM PRO Shoe es eae Books Oe epee sce bcc Sen eaSrinSee coage seottoseecse seco os 112 
nowledse ob topopmiphictoaburesic--- 4 -< s+ -4nes <6 iccise-cisconiesissieoeaa nerves 109 

[YET ONG Sees Se Res BS an A SE Ona boo Beco od ceigo oS co ba Hb Doe asco ceo ee Hp esedaasss 108 

Net eRGl? 5.52 80+ co osBSSs0ba5sh S555 toned seeder sewdes aaS5so. 6S SEBO oa ECO CIO SOR aG 111 

[tnt es) SSc6 Ss cee oS SSS EES SHE SSo CoS5 Shoes6 BodsSoe RGano Be acso Gaus SSessaoseadsencossss 108 
(EUIDOTYO Sees a2 0268 ROGOce DASOS0 CORE SO BBbb Sa aSE a GSor or Aedap os Saco csaenandoeaansS 109 

sheony; Ob creahiomic st seo. ese seinen eee e soe se ser aes coca a sieenasaaee yeneesiaenao= 110 

\WEtat eases - 556-0 Gaocee poets oncoce (aekidiacedsscuee cectmees ea eeelsteasslsaniscesesess 107, 108 

WSs Chola Ped es oS eee cach oooees DEOO S50 Son eboRSSaeoud BHeoecancasd saccocns 247 
Mingo reine inline s\n 185-4 Seches cook sase toSase Be bosu Sesoou nupSSs opSeey oauEsaeSsocaLe tle sosescs 258, 260 
Medicine-men and meGgleMMOs= = seeisas< seta cles oe eee ein = tails 26, 86, 130, 141, 152, 167, 216, 420, 423 
WWklbin gun Wyisaas SetbScbees S295 Seenss Sbee socsan Paoces Boocnee 250 cesuoanepeSmneue Sent Hes9 BaeSoS 184, 193 
WT G) letter Ie Se eS OS 506s coonae oso Se eee seas ceaunened esas paenecsa sacacnce cn caEemcet 170, 387, 391 
Menearmisaney,. Wather Gregory = oer oct <a te  am w m aim ainainiews le a s min a nin lnm ml l= 536 
Mental attinibatess--m5- 3--<1ees ~~ 55, 72, 96, 107, 134, 140, 147, 153, 174, 178, 191, 261, 348, 397, 400, 406 
ISTE On oie Seee. nes Geen gee Sad saees SOSden Saeeee Ba seca sence oueeson Gasbootbersoccopeescneed 132 
WING RING See ee Sens seep esac oncecons soacos seed RS tetene eee an eee see eae 239, 246, 281, 379 
IMiorationsys eerste cae ete So te Ste cence eane nce seee seed 69, 115, 116, 316, 318, 394, 397, 435 
JNM Ife oe 2 RS Se eR Seen eee bed eae err ecu Re Mec Seem. Se Sane ea a Son pREoe Seo caer Ceseeene 186, 271, 328 
Mi-sal/-la Ma-gun’, Derivation of the term. .....-..---------------------+----<s-.+---=--=-=--- 183 
TiS iieie Ge We) Ee eRe sebsocsecce cece nso dacess SO DOHO SED Sap eoce Ea aeBeDDS 174 

IDM OURAN AOr S25 a See re aos soc enu sm soos CU OSeE deo a Sage aas Oe aae 183 

TNO G eee tes oa coos oe esas esssen DESC: Sie ee ee eee noe 183 

Miya=wOksasse mp ly ial eect eete aeons a) alee etnias pyc is Seat clea seine ecm eaetace~ as se aees 360 
Beleminrannination Ont no sOnleesee se ss oe eee e arse otal meee ae ee 348 

Pirie HSLOMinmen se caioseeee eee oe actos cae cee male eS nem e Satin ae meesic sac sua sea anie =e 349, 356 
courtshipand Marriage -- <<. 2... ae oo nn ow nw enn e owns = ean n= 348, 354 


GEMS) ch eeae Sec 05 bbb 55 nbs Coo nee Heese Coe> DOSES RC 5 5 SU SOU COCO OE DES RIE oIS 352, $54, 


306 


624 INDEX. 
Page 

Mi’-wok, Dialectic variation of the ........--- ebectcctacaevlncetbetecsee coenesesaccs Rereiainiotemtate 347 
IDressiofthe: v= coeds fact wed ce eee oe Sacto eee oa eT ee ene eae 351 
Eloquence of the .......... Sefeaaiasaeee 4g wainiee ica, seo ete nes sien ae wis seem tepieeeiese eteacle 352 
feeblenessiof national tunity: <s-< 22-.2sssecteme we sca see e cece pe menebeenet ore eeetee 346 
Hood ofthe: cooshisskeincs covbinseeeo es oecceeeccciee osraees Sere Ce ERE Oe Eee ae 348, 351 
food Storagewl .. ois. Js sascscieces Saoeteeciecee meee Boe Oe ee Ee 351 
Habitutiot thes co6 eesiset ove okeee ho oor ees yes e eee eRe RU ee Boe ee ee 346 
Honesty ofthe! 2% 2 sscccsn cscs cscs coeneccs os science se obeseccse s/s e2e een eee nee 301 
TdiomsrOf the sss 25s evse ce Sato seeaa dees nese asc cen ae sieaee sone eon eneers 348 
Implements. iiceectlan loeb eens os sioelntla ae so eecoen een cee neat Eee eee eee eee 352 
Infanticide -.s.ticqase~ cee b bi eeee eens eis eco eee ee ee Ee Saree ree eee 354 
lan Guage’ sos e,cccin-leecaclsece cals i-rlee lotion See (eeteme ace at ecm eset nisces sce eee eer Onoda 
LOMENOS' 2 =n dace hus tee ace ee ck bhotte semas wae cnes Seley See eee ee chee eae Sn eee a eee 356, 358 
lodges *si2as2g. s5e5. ce h20 c520 Soeet kote tnwabecsedectcs Sees waee st dees Mone eee oe eee 350 
Medical practice stasncsacdds toate co vasesicces lacs oaceu seoee ree ee ores cae eee eee ‘ 354 
Mentaliiwealcn essiof the ts. a0.) oc sreaeen.cwescsjeee a eaeeremere cee eat etme ae anor eee 343 
MU PTAMONS 335825 [Fo te sea SSse saa, Soe bie sence scat eee ae Ue See ae ree ae eee nee 350 
MOULNIN PrceremMONIES =< 3.2 en = wc cleee ewe. Sacalso noeelene eset oeeerccceeeeee Pomasse 355 
TATE C TAS Sota ap pm ae oe Scan gic wars a eI Sete tos ce clams "nie e'e Se aE lecia le ae 360 
C8] Of 272) 1,117 ea kc Sn nono eno Ses 348 
BhysicaltatatnrevOl whe). vices cees sactacen<caes ces chee cconees cena cont eeee saeemaeer 348 
iMysioemoniy Olu 2 bos ase ce ee etes ania ace cneeaeoe och eciien Sees enone oer 350 
Politicalorzanization of the .2-3.5 = 1s=-eccssatces caccecteecleccs ssceenoeederotoeeers 302 
ERIM IPIVOTANeSBKOt HO aces as 32 ed Se Sos we oe oes emai beaten en Cet ate aoe eee aces 348 
Bang Aton sce se ayer toe areas seis aces Chee e eee se eee eee fe ne tte mia ae 347 
SOUSUMLIDVROMUNEL: eee ete e ena. seme a eam sae tae care deeciooe eee moos Ne oetsave 356 
(Soviet SN lita. 20) tl NRC a Cia Ce Ce IER See eens Re ee ee pe ee ee 346 
BW Cat-HOnsesima=-=-y scence s-catencs si Sia af nicata elo win Vein a Waleie eis eietelaceies Sowa iem sie oe ems 360 
Wore ulatitty.0 Suh 6 waa sree en re ts srcionteat asain cates iyo nae See eS 538 

Mo Sd ok braveny.orstihe merc enc scene sees ie eso aoc ue ec ocene bee sn se eee ee ea eee 253, 261 
bunialicnstonigesss secs cate cee ee een o tose ee ace ee en esace meee eee SoES 259 
COUTISHIpanduMngtiage? soe. vec coereserien oe sete cotcacinses Sacer -2a ee acee nee aes 258 
Mefonumationtot thors. ees cases cee Sac seo ehe ceecicleee ead Se abe ee ae ee 257 
Wenivationnor theverms 22 tet secesies oc to kecriee eee Bee notee erecieet ee eee EE oe ener 252 
WDibeASOSIG tHe 72 See ae Soe s heck me his le Soe aca he cee ind SoS ee ee ee 254 
dwellingee. Soccernet ome c eee eae) «nan Saws eta an noche eae nee ene en cons eee 255 
HlOGd “or thier. sh a seesaw Se catches a acte iais eae esis one eae Snes cee nee eee 256 
Habitaivot: thet jeans meee oc ee sires ces Connie oot cheese ene Ce eee ee eee eee 252 
imniplementateecnoe cee as se foc sass Sots o een cod te ee Osten te eee eae eee eee 255, 257 
Melancholy Migtory; Of the <tc oc sSeuincninsecwenis coasseeae eetneweers Coco cnet eee ene 264 
Mental. charaeteristicsotwh6.-e2e. ce soe. oc cen = coos See os oo eee eee eee 253 
MipTAhiOns-Poveosh case oo = sooo ee eee Bee coe ce oe ee ae ee 256 
Military skill of the 261 
mourning ceremonies 259 
notimprovediby contact with whlbesios+s sce esss sete ooeeme coee nese Cee ee eeeeee 258 
MOM Eras 2 72:2 cies is ns acl xine c eine Pees «See OSE Nee eee er ee eRe eee 45 
Phrysicall'characteristiesiof these--..2s2<-.scee ee ceees nsec neon ee 252 
Politicalorganizationol the w.552 cs. seresen Peweccteset ore hee nae eno eee 258 
Primitive dress Of thOssccs «scsss ss -<-n osteo see Ree Ee ee eee eee 255 
Religionstideasiot thes: .2soees icc css ecsecesie eae eee a eee ee Se eee a oes 259 
Socialtcustomsiobethena--oseee ccsee oe ceca eoe cones EE EE ee pcr it GOR oS 254 
sorcerers: Influence'of theses easc ese seco ce c ee oere ete eee ee ee eee 260 
Superstitious beltefstof the:c2'-25<- sc. socio s ao oe ee ws Dee rs See ene eee 260 
Treatmentiof, the; by, American authorities: -.--- +--+ -s2e10 sss e=-see=se= oe eee ees 265 


WAL, CUSUOMIS': <1. sisicic odie artes ace sedace ees sence ce ee tbe sete ib eee ee Doe ne eee eee 253 


a 


. INDEX. 625 


Page. 

Mio Ok. aWars OLING2e ooo secs ec) owame olen salen se cctecice nce acievce sets s Seaemenawatee 2-2 202, 20d) 200; 264 
LE censor ele SEER ea Sen CHER EEE ere sa Suteisnemiows Jia ae eee am oS 21, 56, 66, 76, 217, 335 
LUT MATOS I) PEM res CoE OSS COCO EGE OCE a ene CHIN Oe Ch CPP Eon ner ee eee 397 
TETRA ANF UG ee meee Been EE ae Sec He nee RESO ne SOLE - See aoe eh Meee Creo 397 
Cploroiihe): 2.2 22 _ 2.220% ose sae ayia atone ate lee aealet ene enee ee ease at mete ee yon 397 
PPLeeAOMM FLOM) ViCEiOL DMO. Sasa cams e Aas al oes Sect toe ee has shea t fue eee oe 397 

EEA DLA Of UNO os ence emt e Nolemetcl = ete aes ata not ae ee Ae nao noe) «mance ere ae eat aS 397 
Mentah charac berislics Ol WHO jane eee os a inane ee te = = ene aa ee 397 
Numerdisof theo. oe aaa eae oie ee eee oe eae aan s eae a ae 399 

Ie teeny) Ue esas aoc eee Ease SSS Conce SES SOROS aR EOS IH Doane Ha eese =e 397 

LPT bein 220 556 DOSS 0 OCU SEE COS SEU SEE CINE HORE SOE = AB eenO Sane aoe eee cect sear ees See Tine By 
WR LANA ee eee wm, Bela ot Aaa aan anne eran Sanaa nal nee eens nanan eae wanes con aT LED OOUs ANE 
UBAG AG SIMI ena ow ae wa wa ela ne aaa eine ed aa me ea eaweie nes Hol; 109, 211, 250296, 320; 407 
Mas-snn) camiys Vocab Wlaries Of DN6.2 -2-22o- <n 2tre a= acne oe en eelwal oe sooner eelnnia= ssiac se = see 53 
MOC ADILATS OL MHO™ «on se ota see oa een em tea a eee eee an aa eon eae are 539 

LET STDS VUE Ey OE NG) See i I cn no a ee ee 583 
NING teeter a ae cca cen cmarcteesscu-s ceet Socessinae erect coos 126, 154, 243, 247, 222, 305, 314, 362 
INGIBON AMT Ac Soe caa ne Ga aa ce wc, So cans See nss coee econ cosa eaaeaneesooe -o2 Steves modes bes|eseeer 198 
Jo 00 SU pce RS SAS ao SE OEE GEE an IS CEI IEI TE OE EAE AO SS Se EERE ne Eee 312, 409 
eigit-fanlis| SOL Olea satin teas Snes e ota ce cas soe wacslecos ere tes nonce eaacen «eon eesaee 83 
Pani sii seATinep ments OL NG) sence ase ae oe a cenisccseceniccen Send cana nensuee mesos. 331 
PEMOM ACC oT es | tee ata alae male as a ae ae te ne ae ae ea 318, 322 

assem Dl ysNOMSS ce sea ea ataan toe too seid eae ono Soi sale Sos aaa Fae al eae mae 326 

belief in a future state-....-...-..- Se oe 5 Oran cee peyote ton a Sheet en aoe 328, 340 

Dnrial Customs so - soc co oa nalasaa/eciesaa/csss/asenisesaass Soe Soc Snes sere aca deeee tase 27 , 323° 


GQANCES ac aoe aerate aes sec has beta cwew ease oaacn assess sce veseaaseanee deeowe wees 324 
Derivation of the term....... EOC AERC COCR OTS NO SS CE et a en Dee seS 313 
DIBCHBER OLA LNO a. soto a So Sonn wo ann n's Sn oeelen soars se Sicweeiss ives Dene assesses 
UOMO REE NON a ates ae on wir ae aie aa ame Sore eee ea sice se passe ois Soke con Sea ee Ree 
Geoprapiicalsnames of thie = 22-125 oes eso ances asses Deisdas eo osce nese an anee s\aeen 
ADs OL UNO: Son oss onset a seam wo soos os coon cea lene So aia eae d oe ae ese 
BULAN ICING 2 ote eno rae oes Ina Sona os Snes eae eee ash. oe 


or) 


Go Ce Co oO bo 
SekLeeewe 
Sonn 


os 


MRSS fee Ceo ae one ae Be inte eenie ce ae aos REPRE ASE PEO nemerobe cen cease ses 
LATTES = 3 cnt eos meas PSE ao Gee Oe SSO ES On OS SESE nonE neem beens cee 3 
legends: =-> ==... o-2= SESH Sap at os Pa oe ee eee ene =e 39, 341, 343, 344, 345 


i 


STEN SE SOU ie te at ee a a oto me tla so le aie ae i 316 
mode Ofepllectinm@eDis = 2 iccccrse oaa6 ono aeezan ee ceren see seen ae Soceeoae eee 321 
TNONUMIN PC OLOMUM CBs soot aaa Dede sos ned reas ost ees ee Meda cee Sle, oos 
TG ba HIBCELVADOO DIG tao aoe oe onsen dee enone ese s Snine soe v owe noe odae eee 323 
POT Gy Ss ee ee CAE OE ee Ee aa eae seers. ac 313 
OURAN OMIA ame teee eae a Raa aaa aan oa alee Waals a anya ws weal ase ae 333 
EGroOu A MAMES OMI ND yoo Aas se ancln=5 62s aenss toes Soh Seow aac See eee 315 
EOUMCAN OLS AMIZEMOM OL TNO) ac coe ccccscacsonceess cao Ses sineese se wense weeee eet 317,319 
PVMIEVO. GLERS OL COs o2a sa soee se coo o as ce sininee ae eae vpegacales Seas se ess 317, 33 
MUNSHI CHE OT MULLIN soa elaiatn on nce s\oe scan ae oa = ae eo ee een a Ae aie ete 320 
RIAD PIN Giessen sete on a= 3 ne oe pe BEC AN AE EET 318, 320 
MIN Oli eocloews on agian Saveis= Sees voile ea niap oa cee eo Reem Sees wena 320 
RM PIONS ACES OL NO seein eocmen'sesowe> Sano ces aeiesesseazeseeeaswecdsctcene 33 
BECKOUONP AN IZATION ori as 20 ew aetna ose oun Fossa ee se cewslesnueunias sso sere owe 326 
Shell moneyOe terms ans- o50--3on Sea sscshercsonocanecccde tecser oscccenaetet aes 335 
SIMISTLOM OLA {uO AIM, Ul arn ato tc vos ances scan see Jee bese nous wen wacea ehedsce 320 
SOCISMCHSLOM Were cieea tensa cwee pos esas nas nace medeas sa sece saden jacetassoure 317 


40 T Cc 


626 INDEX. 

Page. 
Ni shi-nam social’ catherines: = ssceses oo eae es eels so ae ee eee ee ee 326 
Tribal boundaries: of thes. 22.2.1 -cnee oe so ce sce aoe eee eae eee eee eee 314 
treatment/ofithejaged\-oaaa-tecsric- -leeksei hee ee er eee eee eee Ene eEeees Eeeaee S22 
Vallasesvofstheiecosas- seers ees SERCO MACOED BORO CODESo=s Hoaden haceee eodoua csee 316 
Vocabulary of: the: .cosic schoo = seta sa es ern a neee eee E ee ee eee ee ea Eee 588, 589 
War customsiof ithe. ;..c2c)0 seen see oe cto cts ane naa ae Se Ce I pe 320, 321 
Warsvofs the. - 25 235.25 sch sinsd nce Sense eee cen Se oe ee ee 320 
WERPONS ones eo nin wes ea c nea ees pee ae oon a elo etssisinee Seek Ee eee eriee eee en eee 321 
Noema, Wylacker; Vocabularyvof the ---2-5 ---- 222-225 cesescene Vee ees Ustc=sscceeuebeener seer 520 
Nome) lackee;Vocubulary of the=.--a-esesese vse so aoe eaten eee ee eee eee 521 
No!-2i, ;Habitatof the. tesceyeas aches see dens oon Case ee eee eee 275 
Hon G8 6Y. <= fb hye cac staan oeciatnyr eaten See ea ie Sree oe Se ee 276 
ANGUSUNY rs Sas Soc Nessa e oe tm acarcesecieoe Se ae ne 27 
MiISTAblONS 22 so-csiweas cca ae meIoee esos es Se One ee eee Cee eee ee acon 276 
Numerals! essere ee eeiviciniriia alsin Seve sinc eiale iejse viswiceDinorete aisles relateitasm'e myamieiclacis ee eieteeieeeaeree 277 
Win Pa sOPtliG vais Sajacicctecsicae since ss Alec eels chicos ere te Coenen. eee eee 275 
Numerals: soc sss see sceeelacce s Naea teeters Sesasoue 45, 100, 116, 167, 232, 260, 273, 277, 313, 360, 378, 392, 399 
Wamé-sn;sVOcabulary, of the-s2.csee. 22222 sock en conse teen cece eo 530 
Observation of nature...... ---.-..-<<. ice deo Aides Saws o oe DOs oe cise eee eee 40, $9, 188, 419 
Olamentke; Notesyon\th6z sac <ssrass de versece ee ae eeee Cone e ee eee ee eee 558 
Wocabulanyioithesss= seen eee eee eee PR eRe se es sd Loess 553 
Oldktowns 2355 so s8.ssceeissnscasmee: Che Set ces cadec eh ee oe aoe ee ee 168, 219 
ORNEORY = sos seater See ee fe cle mcrae ors Na ls a ee ae 105, 159, 352, 372 
Origin Pe= ve eae asee eeieee < (ale eieiayafate REAP wlsiaw ene Labiw’ sainawalspaceanee Dodecewet 19, 140, 156, 276, 280, 394 
Onnaments ao.- ies somceeet saree seaiee ae Sccetien Soke oe een 30, 78, 116, 179, 211, 212, 238, 297, 338 
ema WUeib lm cin tonaseaten o85.< Misi paaeisimalynis yale erate oy wecie: oa aioe ees Su E Ere oe ee he ee 252, 274, 320, 369 
Enibalidivisionsobthe = «s-221. dose ss ececes—aayeace wade oe ee ence eee SUE Se seiiaiaoe 393 
Pa'-ka-mal-li a warlike people..........-....--.------- ois Sete Sa ee ees ee ene tae eateries 274 
Apion dlystombouPatqalatil toss oe ons scenic sicoee en coe ar eee pce omapemiascice 274 
Habitatjomihe: 4s ar=222ccessontea slo Suse booas Cee Te A Ene 74 
RON MUA POs oee re etme e mas ates haan ne coe teat Santee eee ee ne ne ee 274 
Fal-li-gaswo-napDunallienstomsts:-<..c.sncsce de seees ea aaa oan eee eae eee 394 
ny Diseases of thoznca ioe soe cat aae Lae Si Sis- See ccoe te eo eee eee 393 
Physicoltcharacteristics of thersssa5 ns scs oie asa cclscccie n-ne aoe eae 394 
Hubitatiof thes <2 o5c..2 ons fcces. sc sa seieocine acc swaminc else sae nec Oe ee 393 
legend swears asa ss cco ete sees sce co nae Saeco a see See ee nnee Oe eee 395 
MOO SOBY Jemacvece sen waanen eer s he ws s,cee acest se eae SOR eR ee ee eee eee 394 
Relisiousideasof the. <2 o2scsec scoote ccoa tac tt Aasce soe eee eee eee 394 
Parents;Trentment ofS o25 one. ces cemecde wa lecwene ates cise s cnsinee core on eee 112, 118, 131, 153, 178, 232 
Parricid@, ser senses 3: se sates one seen am ate ecierecvcninseor «cca e cle cok ROR E COE ee aoe ee 178, 207, 322 
Pat/-a-watvadepraded’taces-s2-c.2s20,--.¢ «= eso eee nae cosns )senbas seeac oes eee ee 96 
burial costoms’s #2 s-s..c..c0c5 sae s cesses ee creascocee = cle ea aatece te OR eee 99 
courtshipand’marriace’. 255 |. sass ecec ioe on See ates aos cee eee ae ee eee 98 
Dressiof the: 22 2s.cqss.cda os oss cteces bo a5 shee soko ois seks ee On EE eee 97 
Habitat of thet. \-)., 1.5 2s sean, ose see saevemaneae ascites cates aaee aCe eee eee 96 
fan euage n25- Seawater ssa eotas seme eeeeen eae oe ees eee eee no Bosca caeaseee 100 
NODS eS i575 Secs seats nae oe ce Oa ee Bete ba SE oHee 96 
MUMETA1G! 5 so. eestins aisicine.s sseme arcane Ce eee sees eee oe ee eee a ee eee 99 
Ehysical characteristicsofithe sos. c.-c0seee sere see aan once nee eee ee cee eee 96 
Politicaliortanizationiohthe: s20c.scc\1se ase tear oe aecieee aie cote ee eee eee 97 
Shellomaneyis arn co soca sos oe seus a nes aves eee aie cele ne one ee 98 
Superstitious:beliefsioffthor. <2: as... sone toesse seo sess cateo one eee ee ee 98 
tablooin goose mao oo sats pos css) sames sone ma sianeie ee wanie aoe Seon eee een eee eee 96 
Wars Ofthes sascss 5 fcr caeeeenscieecense Scent eect ceoac | sete ase ee ne ae eee 5 96 


INDEX. 627 


Page. 

Iii iin! GP SEI On I eigen caSSaO ten Sea SICClE CSCO COE S DERI O0 HOO QHD. OOOO B00 CHOD OCCU SHBO Cosa moar 224 
bunigWonustomercsscc see eee aces Sa cncetere clon siemeiececiss acl selciseiicmecieses en cis seeaanincsraie 226 

CIT eSHi@S) Sobedd ba Hone eS poeccceC Boo Comes eaobEc me ose ese cRoueoES soso seSetoceqdedc 219 
Givalwars onthe tecscetes ae setae sees aa ese eceelsose ite telecine enema iscmmcine se on soaiei= = 221 
@lannshness ote there sae sates steele cycle ne ee lea roe eps etaiote sta reea aiclote ieee atone eetota tates 221 
(Oferta) PUNO SGaemscococs clog OsEOS0 SOL HEA Cp On COSEIOEIOOO Seo choad Goch. cata Senpaesnisode 224 


(aN Abel THERONEIEE) Gok coccer Seco co cE DELO O8Cn BoSD Do CORO ed es ed Os Sco secg ace StS 221 


Menivationtoty whewtennty ess selene ase atel eminem mie ale nope ella afore eter alee 218 

lah itatiof they sence see Nessa aoe ase seated sco vtsa tsi eea nace Semen Mewar eeaaeee 218 
MET FOT EE Eee Oe CO BS COCE OSE CLUE ERED CODD EC 20 SEcs OORROM eNO COC CEG COCR eROE Sarena Gace 218 

TERA penser cous cocacot Sancogcr ccc oq DoocEaogenEs boce HecbeSes cacene seas cr. 226 
IRCCMTONEMETE eachccescocsso SHoSScececeee CoS S CoODr cbse pens po ce copacesncoscerscros 219 
Linguistic boundaries of the .---.. .-.-.. .----- 0----- 202 eee ne - oon ee enn ee =e coors 218 

PAGE HGR SMOKES) poeced Geednedeco cos Soe conn oosoeesoe SG accoEncconncoCobneoses pobede.oc 220, 225 

mode of gathering and preparing food)... -- ---o5 <enmew ne ewes corcns cone reenee saincer = 220 
MOULIN COLGM ODICN ate rete raiser tae eds eared aaa femle ote rata lake elal= alele mioieaie win lal= wie) olnl=leileliel=tallatelera 225 

No; Coucepion ofa SUpremowsOl Live eniaeteel- sae ola aa aa ala alate vieia miele lesa! loimialtatetedal olin int 224 
POOF Sen ea nebo cobb cosenenececso mace banact osas bose pve. sscn ceueeassonoocs cuge 232 

Parental povern ment Ofte) e n= ani ee cle leiete ala ate woe oman a=leleininis! ain ater eerie taal 222 

Physical charactenistics1of theic-oceorisssccniosc so cvem mates s- = /esiom= SSS SCCOOST C5000 222 
Paliticalsorranrzationyo tt hewees mecca: wee ease selee series eeanclseeleseieeninealesr=eateceeaa= 221 
IRDA DG OO OE WNG) meconaodes Seeecb BNE Oco COC HES CER COE COOH CODCOD ESON SrGSSE.Gseeao 00S 219 
STMT GHEY OH HES sods asSece. ce0002 CONC CORECTINOOSEy FOS Eee Goce HSE COBS DEE GOG COTE 220 

TENG MERINO A CEU) on Gone copenS bee oSO DSEcoG, Gooaon cEbonS Dat CHOnoceCO maces BODO OCOS 224 
MNES OURS HINGE) oA05 ce eSeeopcecs CEES 000075 dbU=o> DOSES HoSane SenEaS SSeS CIOS 221 

: Religious ceremonies Of the) <- <<< cece oo one oe omnes a ainnwalen wea ohne ele asain = ninive =n nel= = 225 
Utena GATTO AG Boe ee See poanac o5c5o00 SeSSna sOSSn Oo eSSenNSSs0 ceSeao SosbitoSore 218 
\WERGRAMAS OF WTO ioe Sect cone coco aencls Cota SOSSC0 DHOLOS Se 5000 Ne DOSE Cop easpecacced sees 221 

Veen DROP 1 ocos coseeceertEpec BEEEOS can6 COC DOU RSE COR CHOO Rena Bbenesecepsecebor 530 

{wells GEETONIE) GocpemcRiconeee oom: Ob Son DoS BAD SEO SOS CA DODO BOBROO CE Bc BSUS Cobos OSSorEooS 221 

WCRISOWE) sooo. ncootogiocnehe Heecsd cone Conde or OSE DSES DESO Deen SaEaceOSsainsos chasms cons 221 

WEAN GIS: Gcoddoctonns bodcco ootigen Hoon coon emeer Seamer eoueSned ounbed sacepacrsacopoDS 221 

LEG AC Ns \WOCOD TRAD: UR) a Seno e ceca coco Sead Ober OOCIa Gace seo Dac ooUnpooced aoSccmAspcan cons 449 
jeter ep POL eee anos Soecesnoeeec eonceo cae Sooe pho DOOLOTSsoCdocsoproroocnS 20, 55, 104, 123, 198, 233, 403 
THIGHDTE. Anse ek ooeD ocd GAAS AISCECOSSSnO 1OcaD On CUSED CFOS EB Eanecanso coerce Geese 224, 261, 272, 290, 357 
Bhyaiquetecs-- norco ccnctseosicoeaes 19, 44, 66, 96, 120, 124, 127, 174, 192, 204, 214, 222, 231, £67, 400, 416, 433 
LEWD. 1 WOW el ee Seen Cece aycee Bee e DaEO Hees SESE Ee CODD Dn p Senn6 TACO DO DeONEeTOBSSoness pacoaascce 178 
PYRG nas cede Deco ScisS Otc Ga05 THOS Se. COC DODO ECO. COUD CEO ROCCO bad CbEE Coneed SSecra Gnen=n OcS05 433 
IONS Git WO) COME el cis ce Shon SOE RES066000 BEDOES BAaO DOSES 6860 Coes Sr od asEsEEeceS.ccbe 315, 340, 349, 350 
Rolyzlotewe ce acco seyooee sone teas fe ciseise ale onto wie cic lala sinieetaaiate Walnolalanlwainele Jastsinaanc stele Onlol yuo 
EOE MOMCUsIOLaWOLS lO p= asameataseiee meee ele ce ae eisai cai ewicectenciselate semis acies sia) 147 
cmp ain pO Ty ooo oeceees eRe BESO CEE eeD eps HOEreai been peac ScopneScas scpsrosogenonc 149 

PERCH DO OED e665 core CoCo COR EEE EE DO DOSE EO BEES BOD ECD HREOC ODO BHCC ASno Seno Econ cece ne 157 
HeltehainkastaunLe stanoeeses] sites coco eeiee lelece tenes oo eae cee caeae secles ie sacees 153, 154, 161 
DULIMMCNBLOMB soars seeyee occ lne aloe cla Sec cin dole ooise cee w eas woeoncccieseweseeees 148, 149, 152, 153 
conception) of ai supreme Being -.-\.s2 o-oo coes erer sce ree acl seccvcsnaa-enamne =o oserine= 146, 161 
COMLISUL PS ANGGH ALL ACO yen seals eae eetesiselal ciel siaje sins etele aveiel ale eletematcl= <iniaiaie st=e'm et aint = 157 
RRR ee ie ee teeter Sane Sin ae ele sew e ea moe ot So cle cicitea neitorete teed a sieeue 154, 158, 15.9 

IDV MCG WAM O MS OP 110) ator Sane goonds ROLO erCd socc HOUR noe Beco coserchEedeSscabiscasios 146 

IOVS DOEMMTO SUG! (NG) Satis soc 6 doOesd GEIS E EOE SEC GEOR SES HOnbEoSd BOOOCEnO Home osonesesac 146 
PAG NV OCA MI ALIES OG feu Geeta sen e eaciemie seem ets= a iee ial ci inte ainiete «ce siwaisievam alate Sate aicteia stam A491 
WoodlobethO mee serosa ae eee ce one oe cin seal «cece a dewers saeele sas eee bes metas eee eee 150 
ERS acoscs potccc oc otiscdees CEOS GSS CCOCSEEISHE CICS I TOCUS CEE SO DRTEBOTE Bees aa HEmOo 151 
gambling tsa. se eee ease eee ee ess pia A eRe eee aoe Ss oe od anit der Ste case 152 


Habitat of the..... He eting scocouncoesanerccoset coon nes arocmoseoce Selriemontere caer scent 40 L4c 


628 INDEX. 


Pomohospitaliby s-2ess-- sccsecetie=s blophbotnnoosecdeindi sisted soo ub ston cdacas gous soaneaseosus 153 
Hae KS) 001) ea ee eRe MRE OSA Go eeCe eS OnSrem oO e cocci naa ct as ae at Selbs cone Seuaee aed HSAs 148 
die nese ees concn ccn as epee eee ees 
WSAStCL al ssc eesc-c-cesee ss 
RU EtO sneer scene ce cece eae ae oeenee 
lack ofwithtelssonns cssicl-tescccee> a==aerlensep cesta sear ne ee eee eee aoe eee eee eEee 157 
Lan puncte mena sem Metis Sete Salsa eee ene ee mere eee 
Ling nistic Ghudiés\e = 20-2 the sion sen e.c cote ees etee Sele ee eee eee nee eee 150 
lepends?-eeereeteae eee 


SOS Re COA ASE OSS5 OAD Oso gis S0R aos Bccs Rost cs deco nsocchaesntete 162 


lod ges! iio. 2 ec aeiscesn ew salrenacatee ce neinsreclss atcineee ale aaa Osan eee cence eeeeeee Ree AG aS) 
MedICall PIAChiCOe eet enero ree 
Memoryolbhetsossascs 2 = asec en Sone tee sen roles eae ee eee eee Be ee eee 153 
MUM OKA ga wees = aoe Sac ce lseieoe eis cease eres ee eee ee ee ee Ee ee 167 
Physical characteristics of thet. cs2c:c- ce. ce cre woes cae ee ee ee eee ee eee 149 
PUYSIQUO Ses icac See eet coasts heer eee een en ne ae oe ote ne en 146 
PoamMesse ater ces ce ema een eee : 
Political’organization(of the. i =252--2-- sascbalase sca) ee eee ane eae eee eee eee e eee eee 156 
predominanceot: pinlsis- 22 sate ee see eet cane pelteee eas nate cle m ee eee tee ee eee onan 149 
Quarrelstof ther. sates selec aeeiseais Sas aed eeas otto ws aera eo ee ee ee ee ee 148 
Religious ideas of the....--..----..--.-- BO EE CBDR OCInSe Sa etoRac naticcachcoce sseecuctiou nest 161 
Superstitious beliefs of the.....----..-.. Bees Dose aca pao Udod Hau Sab HoeScaadshce cece.ces 154 
BYBUCINOL SM AIIES wont meron aaa aeee eee as ee AC EEISSd Saened Seco S55 nocode cased 154 
tattooing enesasecis ese so aceasta neta sce eeere eee eces cee cee eee ee ee 148 
traits of character --.--..----- aaltSence wade bgbee sabes oi naa ee 147 
LLEATMENtOLsPALENtS asc eaae cine ons atns oe eiemeisae cece e eae Sa eee ee eae eee 153 
Mribali divisions Of the se serra sce Seiciniatsinecie = aaa’ Soe ele eice ee eee nee aie eee eee eee 147, 155 
Vocabularyiof thesssss2s<2se0c.cseca-pciase cnccekvenses Seca aoass nae eae US ease aes eee 494 

WAT ICUSLODIS sa miate nae sea line on tala inane nines ance alee ate en eet 160 
Wrarsiof they ssasscs cast ee cone ance eens ease csc neeteacesec ccna een nees Saclece eee ee 147 
women, Authorityor thew sce.) ssrietcien cece te easen eeceeiec tae acaeaseeene an nee mene 160 
Subjectionot the 25 23s -cattaanes ese awe coe, saceee se eeice see se eee ee eee ees 159 

Population, Density Of ss .-2--= oomph celeaee = oe mince se eee 59, 103, 128, 168, 204, 219, 254, 365, 415 
Pottery tose ss sete es occck coe e cco eee e see on eee aoe eee ees RES ees oe eee 433 
Potters William sasstoc coe cic sesclescan. Sasa tte te ee lee totes ter ae one ee oe oe 156, 158 
IPre-NishOLiCStesmaeeer em ae eta eaela ee ee EpmobStocasacsonon sano tio Sbe Sooesh Gessce 432, 435 
Priests and priestesses..........--...-- SL bce eeyesie owns ae ess suai ate Batamne eke ce emote 67, 82, 164, 428 
Prostitution :<. =n cfs cseseessee eso sce te scecenancsscescces Ss Sosdmeecsecetes cs ealsceeee 225, 247, 382, 413 
Puvjuni, Vocabplary of the: ose ss.) sceio tenets conc sdec Sala oate ene e esis eee eee eee 599 
Quarrelsiand feuds)2.\- .socc.ceccscse coarse sceteces ce ceema secsecews cea secercccintess 21, 49, 74, 221, 238, 249 
Ratilesnakes sass oc joosc cess so cciseecisa dean se oc sew acee en ae soe ee on eee ee 160, 325, 379, 380 
RGfOLMG Sac caits cece secre coednlas ss sams oa seis ssacis 5 a See ieee aaa ie hee ee ee eee UD ODO Rao 
Re'hos THe a2 aie: josie fejaterntate wreciee waren eres acleyenla Settee oeicisaiae de clos Seas ae eee ae ee 228 
Relations of tribes!-atq ects oe tne tone ene socio ceeehinee ee eee 72, 87, 147, 149, 177, 238, 254, 264, 275 
Relatives :< icc: seen Sas wees stieleeis be ctepgeie ee eioetelodso Socnisc aes eec esos eee ee ae 177, 192, 271, 348, 356 
Purchase of 2.472 a2 so dsoes eco hss, oscge- does sSee se bec eee stone ae Oe eee 221 
Religiousideas::-a-7..--o.2r = ee le ce een mente Seiecieutatee ee eeee 24, 83, 133, 147, 161, 174, 199, 224, 259, 413 
Revival An Indian 525 32s ocsccess soccsdon scarce oncu.coas tae setee tease ce sas eee eee ee 208 
RoehrigProfwk sO : 225525 ssccccinscacias sn sss sos Sao eeeeeetecenes se costes ee eee 493, 515, 537, 558 
Robbins eMr tha Bassa sc osgstsas sean ed\aas oekooss aoe ce Seca Soe se ee eae 120 
Rosborough, Judge JiB.<o5oss2isssecscoss ssece asec seu dececacace ss scenes sasteeeee nen 62, 100, 115, 120 
Ross) ient. Mdwards2sc.25-0.<0.cehe nee a decid svcwet sees Be 6 059 Boo aoe Seon ae ene eee 447, 483, 587, 607 
Sacramento River, Vocabulary of thess2- --2. essa seas see eeseas eases aes oo eee eee eee eee eee 520 
Sacrediobjects: 22252154. -.c8s =f 25 c2ceaseee sens cses feces cee eee coe see eee 78, 240, 398 
Sai‘-az, Bravery of the 123 
Diseases of the 


BiRn Raa Ton ED en G0 JS be GHSeOUES EU eS Cons CeO SS EE secaTte 152 


INDEX. 629 

Page 
nL aE GA OLMEDO See tes aeoiats 1a einem Sours Saleen alone nsaaae Selene mae see se slecn te uasieous 122 
“TT ETE TRO a. See ey eae ae pee ee ee 4 oie oer See eee 124 
QUGE er SSSR eee AS eee, Bee en ed eee a eee Ret Se eee et ee eee 123 
iiyeiealcharacteristics:o£the-- =~ 2-552 .cxse ao outecme suace.c sees Sees eeleeeeiseseenssa sss 123, 124 
Superstitions beliets Of the...<a.- o\eseenccacos saoekceccccctaicaseae suseaslevcs eeee-seowe 123 
aPuUncleanliness, Obebhe jesmmarisaee a secs cafeens ceeacosce ac seass sasees oe es ee eee 123 
PAIMON BIL geescicae Ae see enya oa cciee nisi: wal loo samo he ne snia coo e ee erases eae eres 53 
ANUS HONS tes ee se ee eee lea, rw ao Dea See Se Sans aoe cls aa natlo se seis eae cane ee 58, 176, 305, 347 
San-Antonio, Vocabularyiot the 22.2.5: ssc <2scc2 sq se se =2icnis sincoees ae cane seas saslence<=es 568 
San atael (HabitarorthOve sss. «ansce os nrcaisssajescos scsSses chan pace cues cc sa geeees coeeeaeees 195 
VAN SUAP Seca cies an te meite tess Sees arene ain foce sanise ws iateceenisnsctee eee ae ee eee 195 
Nan) Ruphaet Mission, Vocabulary of the--- 2. o.0s,aco2c-sacecssesocteass sane sedcles see cee nets 552 
Santa barbara tamily, Vocabularies of the 2....-2.2.c-<2- <osic2 -<-c2csesens aon sssiesesceleweces 560 
Clara mvocapnlaryiot lhe j= =-— >< s'Ss so ce = noes we cane isa dcas sean =eaaeecaeeee ee eeenee 539 
CrizVvocibulary Ob the! 2.2 esse anncs- senda ndocess cose ccsocnesesaeae seen onieeeree 539 
ne aVOGAD UAT yEOENbNOtsssaan see ane cee scene seceetee can seostaessee sees Pees Hoar 561 
Nira Raulerson pease Seen ame a Sone aie cea accicccidan sass esene ne Gane eee 284, 418 
HCRMMACHEL MM TP AMl sane anita e a scisecalee'- bcc cei oeeedaclsaeledeces Soce abe thaecesee eee ees 104 
SBCTOMBOCICLICN cee = chee Son oe eisine ee cise cd Soe b cen cee eos eewes «a soa See ee eee eee 158, 305, 406 
SUMS MPOCADUIALVON PDO tseoa- ee. sees cas saa e ces sate a aele ness ssn eae see sneer 599 
Stethh PIRES el ae ae a ee ee ere SS URer atone 83, 169, 173, 181, 406 
He-Ne Deller iNnkantnvure StabOl sas a.c'sssonw eo sec cs cavajeavieaaceeet ie eeete can eee eee eee 170,171 
MULAN CUBLOMS creo ose (ete a ~e-ce socisine wee sence asnnactaaeslebon vacmas.c ssecee a aeeslenaees 169 
CIE Scab acco COS EOAII RE EOD CDOT BD BEDE HORS DOS Ede OOn CoE Ce ene aero Homma EEC Raa macoas 169 
Wa0dlot ihe 222o24 scot cost icceees Sees inct eae sac ase ease eaesisacuselsssseccueceseoosianee 168 
Habrtatio£ the 2. 3--5-ceocsdecccexe BOC OCL EE ORE CED DE SO OEE C ES Be nOn ono ceneeen caserric 168 
LAW RECS tea Sak Chea Cee Be DISO CATS SORE OR ECHO RESO COO COSI ETE a OSPR ae> hone GEER apse -Sscce 168 
ME (eee pe Cocolconc A eS OCLO EDI 0 races CUnan COLO cSt ean CCSD EE OSES Bees Oa 169 
BolinicalorcaniZ amon Onmune seecema stoma oe) seis tise eo es) nnls (eee ees Bosbocowatoas 168 
Relipionsiders OlnGsemeace se cee see coos le eine sane ale seeos Saas Seles eae nls 3s ateieee 171 
Self-torture ofthe: p50 i << cc poo ca sc os ces ence es ss coe ce sce acwss=seeestes sso>acecee 169 
Stemlo ay OmenOmihee sams aaenisnce sa =aes ass sei eaee ae alea alee aoe epese eae 169 
Supersiitiouspeletsiotihexsseet- oss seas yee see a eee eee eae eee ee meee eae 169 
SLES OE TT Sie OO) BOCES CACC IDOCd Done oc eC nT REE Ee 24, 26, 27, 68, 78, 91, 142, 152, 181, 225, 239, 270, 345, 354 
Shasta family, Vocabularies of the .... ..-... .-.--. ------ ------ ---< CHR CA SSE Gna ro eAceicca 607 
Vocabulary of the -...--...-. CA. COBB SDD AEE SOOCOE CIUCEC BEAC DET CBOs SECELORSEE SE Onea06 608 
Shas-te, Vocabulary of the.-..... SOY SIS CCEIR OCC CHET CSE CO$ SEED BOG e SHOR ASIEK EOE SRO ose 608 
Shas-tiewViocapularyiOtsun@s tease eee atau, canton House eles Dose seen cee sers eee eee 608 
Shas-ti'-kavburialicnustonis\.<s-,. sss ssoj2=>siss50 sess cae wacew coed acas s2s0 Sos seeoaeeeseeeS 249 
COULISINPLANGUMATMAl Owes (ase ose see oe ale rics hers oss enas ows acpob saisecuees teaseeene 247 
ANCONA eeE eee nape Ren eens occ, oe cone Sa eoe Sas cee ere eeeevs acseseossee res 50 
MDE CaN Gini Oe easel eee os case nica seacre se sane seb aeration neecsess eee ees 244 
GIiVASIOMLOLAMDOL os <5 waoe cas Sesion -* -noae=s san sac se cose cae sancnsesscasseeeeaee 249 
Gxchaue OOP MAINES easton a == oem es eee else eae fae oes sane aeoces qsocice cece ee 247 
TET indo FeacaS SCS OIECE AOA E0 OSS E Se EEE SE SAA eI eerie: i te 249 
HOO GKOMPNO pe seemee neato nao ta Stas ou pany vocessresicse sina canes tenelenee's seni saweweae 245 
WEI EETS mcomacic acs ncecee Eee TECEEO OSS BEBE ND CHU SSD ONS SAORI cannce BaeeaD esas 250 
NOM esi reeer tes sores aoe elew sons. co Sat osesaaslca nel ene cos ceecceeslacecoccuelccceccas 245 
MEMICAIADIACHICO! on lalv concn sssacc scnses seccnceseecesescceseccds seteoaseob ud eeeses 249 
MUI PT AMONG sop cee oar ner no oc o.v ap oaccn's oocleo'sace soccusecuicve sew sjencetenccsteders 244 
HOMO AUTOM ae NOI aNNees a2 502 ool Sees ceccnet cavtccces cosceunn cs cnecesstesoeeee 15, 245 
numerals .-.... eee teen tances sous stnisasaacances canoes eeeceemetaeacassosceeees f 250 
Onginalhabitationtheress 22. sssecs1<'s02 525500 scecss vanensvooeacececes AO SEaS CCC 243 
ENING c Alen ARACKPMINUICAOLM EHO: S53. cise ccz ness cnccestent ostacetetecennteaceeres 243, 246 


Political organization of the.-..-. RHEE OCU DAESLOCCEEEO BAOBES HEDaEA BOSOcabensEo mao 243, 246 


630 i INDEX. 


Shas-ti’-ka, Primitive dress of the.......--.-.----- ore seas esoasaeeeeS ieraceheSeeccwse ee peo 246 
punishmeént.of adultery: ._<-<- 2.2 cac scien csecese sce ememrsaecemasics see S.cesO cance] Se 246 

BTS (2) Ys Se eee DoCS OG Bo Seas on sen ed oS soso ceo bass ecemsorers 246 

relationship to Oregon: Indians.<. <2). -21 accessed ce naselsae aan ease eeisee ate areca 243 
Relimiousndeasioh nesses aes eee este nic obeiine so oecsleceiscciee = Serene eee seecee 251 
BWENE-DOUSO=s-e 41 Seek sce eee eceeeere PASI RDO OTS BOS SOE OO HOSEA T Osoe so cen sec soeS 243 

theoryyof ereablony. =< ae <ceeaiata v= ct sere win Tajo sie ta aie elo peisielw eteterie eerie eee eee eee 250 
Woeabularyofthe se: 22.525 cise c ceicnreecre sae ncaa bos poe Sena see encase ee eee 608 
Waricustomsief the: a2 22 scion ajencccelecinciecdcjscs (es sin.as sone senenssissiete ae eateeemae 243 

wollen) Bravery Of thescosmcnni sos see ca ceree seen emieeens Seo ee eae ee eee : 248 
Prostitution: Of the. 2-5 -).cecccaecioessestwas ceiee sone Ore mee mee emap ewesee a= 247 

Sitjar, RevPatherBonaventuréccc<s-esccacconcs sseecesscces See e-coee seen eneaceeeeeeee room 568 


Skonchin:Johntsccssccat cose ews pes eloesamae te sed. cnae seve cede wean So da ceoer nea Peace cere 262 
STAV ea ge tee Bee acess sa 9 ee eee ot ie ee ee ae 2,75, 177, 254, 267, 28 
Sinith) Mr) Buckingham 22s.<.)c aces sa50 oactesetrs cso cle sdsasicncesaseescees selsteee Son teeeaaeees 5355 
Social ratherin ga sqecsossoe sed ceeacne seeee sdas dec coer eecern cea ale se aror ane bere ee eee 205, 326, 355 
Somes MrrwAvyno ohare taser rc cwteswe cae Moke ee ae Ea Seen Sear Saree oe Ea ee 31 
STS EE eee ee, eee a a NR ar AS REA SOME Ua ty FOL Le 211, 213, 236, 237, 287, 296, 307, 335 
Spanish.......-.. eres ok OMS IATA wa teen en Seen ECA oe 8 ....136, 175, 180, 271, 382 
BOB Re cceeret a ereracinnee ee cia om cre ciara sercrae ctaers etepao ar iate onic aja sins ie an eae eC e ee 74 
SPU eee teeters Fact sa eiee ies coee ee ares sevaaeencee aelae anccisce see Sees 24, 91, 154, 169, 286, 326, 328, 345, 414 
BteclerMir wiles cet scenes Keicin sonar eNotes oar SoS oe ei actore ene ee See eee 243 


wo 


Sterile rom ens cece e scstey sts aera ora ne Ne ae a ee ee ek 169, 318 
Stonehimplements)/see-cee- ce -njoas = see ee oe seleceeteeseercis> ase ADS) ZO. 2de) GUS TOAN OO TeAGOORAGe 
Stones Misbivi ne stone jens hye cc yess cnc cia selects awa Weal a enios oda ceeiale Sees ae eee ieee ee 519 
SUCIOO) so eyeran ete aaiscicinsie bias over Roine oe Taw soad Ao aels Hoste oq Caco ase Ota e eects a ee 259 


Hanshinewbondnesspforoc cece wee cee wee cece ts oes me eiac cows ae aeawaecs o— neem eee eee REM GS ZG 
DUPErspillOnS eer ei sees «cee Pola Soe oo SS ate te, Jae cieiece cae ken ee 31, 57, 58, 87, 98, 124, 144, 260 
Sabter; Capt Jolin Aaj h<8.5s5oncciectaconisince Cancionre cue) ak aerssaiereausieees aoe tenons een eee 322 


BIVe a Houser sass sts actos Meee aicgs = Scere See deceit ce alos Sarees Wie atime aoe See See 15, 93, 244, 594, 436 
Palutai, Voenbularyiofithe sa scacicocecsesias sSectosetis teaicicesfaecese cee eis a ae aie ae Ee 552 
AN ERS SH eSe terre oa saan ace rant ita SeO ha Gaye Sewn eeeee oaiee Saree 41, 60, 83, 134, 137, 184, 208, 217, 240, 288, 329 


Wuttagibe eee oeesc tka. M6 No 5522 oe ae ep renccececadene due deen ages DU ONSET IUD eI SMIAa pote 
Pal-tuiassem bly shale -h22stesesacs herkccwecewes Cans esiee ws nerascacerensGaereee Sel Ree EERE eee 139, 141 


beliefinia intone states -.5o.0:1<5 sens acco am as awonycacies cece aa <nela sate 144 
Durlal Customs sna5 ssn. Seaaccre sees Saacnenas) Sansa cacee ate eee eee eee 145 
ANCES) can ARE ascinaeene > maeeermacaene Genin Sane cena kee meee Sp css on aescsce coogeocere 143, 144 
Diseases:of thes 2225 32 Sais ges.c- 9, tao nese e at awe ean Sales anne a Mena L Eee eee 139 


Habitatiof, the: stss<<scwatis.< aac, nconte eee neac ces chs piso ee soe y es Oe aoe eae eee smile 
ME QONATs 2 seis sas ac Aocce nace sea eae sie cele tian '= ney a eee Rae One oad oe See ee eereenees 144 


mbedicalipractice s2-o ascot eects bau Bea es Se re ee a ee 141, 142 
OMaMments) 7-252 --sccecces neo bestaaaee aacleamies «nec asatnacle e's aeeateso seer ene Cee 143 
Quarrelstof the, ssc ccs seca aN Sete os Bi cic es ee eS ae tare 140 
Relisionsideasol they soccce aso said ee ees cee eee gaa 144 
BACTEL SOCIOL YS: =. /eseugnge Rote soioal oy Saeco SS ee nee eae “141 
Superstitiousibelisfeof theses. — cas cance cece saeco ee eee eee ee 144 
Pimidts yaOts tho} aanea a 52% 5 5 rs os ea a a ec ne ae ee 140 
WALA CUSLOME's «2 c15 satis mxiSnascs, odinclssqeme ace caine ae oaeen tine aa Seer eee cee eae secs 139 
Wriarsi0b thes =tasesa case sacs oes Soke ooSoncd 25 oc oes oe ee ee 13 
WHOWWAINIS,/ Serres as cereie are Seiten aos aa ae ne one ea ne en Ces Se ee 139 
women; jSubjection Of the) <<. <csen 54-25 caatossacnaacan ans .- seal onaee nen ionenle ni eeanies 141 
Maylor: sMrAlGx'S obs 58 cays ots are eter ee eee re ee ee = nd et ee ee eee ee 560 
Teho-ko-yem, Vocabulary, ofthe ns -aac,oese.caelaconlsdese lesen ace oes eaiee Poe eee 533 


Tehama Vocabulary, Of the, ...c st aqcticierrs <eies ca ccsacoene sie ae a ee eee 521 


INDEX. 631 


Page. 
Shimestau diseaSouseses see. 2s =see= soa e~ oe ereclorlewienierianimninisw=a enim iAlly 85, 235, 294, 305, 352, 438 


Timmeno, Rev. Antonio..-.....------ ---- 2+ = eee ee ne ce nee ce ne ee cee ee nee eee ne cece rere cee 560 
Tin’-lin-neb, Vocabulary of the......------- -- +--+ ++ 22+ 2 ee ee ne ee ee cece ee cee ree tec ree 572 
AT aCe eee eee ae oe ye Ne ee De cies seemace paenee ere eaie =e ALD} 426, 428 
Tol’-o-wa, Avariciousness of the ......-. ---- +--+ 2+ 2+ + e222 eee cee nee cece cree cree ee eee rene 66 
beliefinuututure states. osccsces eo e eee Sete sie oe lew ele ne wan lo eine el lm 68 
@rmelty, ofthe: --- 242522 = 22 n= = nieces eee ae ae nee alee a “65 
ANCES hoe ce eee sees lene one ese ail a eee saeco = Be =ielece = tele lo mre ais atm amet rn im 67 


nod om thecenms sees coe eee eee aren acclee cine lericcen cecalssenienenlese=eaiceamtecee = . 67,69 
Habitatof thors sec ecte ce sect eiewae coer ss seen ao cle antenna ness xn ean ema * 63 


implements and utensils ..--...----. ----+- -----+ ---- teen ee eee e ee eee tree sas 69 
Wangruage ..---- == -- ane weenie wn cence cence nena een ns eae mer cone Hann sonans sennee 65 
legends ..---------- 2--200 22-20 enn nnn e en nnn teens cet ens meen ee een en eee nenae oe 7 

STROH [le en ee BEG O SSO I CBSE C OSES CU BOGE DODO SOC OB CSE In me ie SECO TICS IEC 116 
Physical characteristics of the......----------- ---------+ see-2+ eee e ee eee eee cree eee 66 
Religious ideas of the .... .----- ---- 22+ + e222 seen ene cece wee eee teens teen serene 68 
reverence of the dead .....-- ---- .- 24-22 2 enn = cen wane ween ene teen teen n een ee eens 638 


WarsioithOseteocicss=samseses ae an SHES Oe Onno a nod SE eto SHIPROO AOU Sp SS aoe SE OSoo 65 
TST HUTCH Poe ee aie eee eet eee oe semen rere Gane cienntatan~ acim menen-aieseiesnisgeme 279, 321 
TTR TO <i Be Gear CCGG CC CEL SE HES IES Dn ROS OROD OC DnSbe Ober Boer cero cer pec ericsnc 235, 316, 352, 375 
Tra] ee ee ee oe ee ene ae ae oniniaiee/ oo Sleaiatinan= esee pee neni=s=<\<co aria aacenaneme 58, 119, 382 
MraiteonCharaClLelrat= = a.2 a4) 2 = sama nie oenie anlar im 21,53, 55, 112, 119, 127, 133, 159, 146, 153, 253, 276 
Trapping-.----2-=--- ----==-+-=-------= SEIS See AOU ODODE ea Mae OU ae opt oscoe a cosaee 50, 101, 269, 285, 351 
reACR eee pone een notin oo Serer e oasceriaaaa cee ce commas «scans weserc-cn= pencebesmeeniter=mn 197, 216, 246 


Trinity Indians, Vocabulary of the ..---------------- +--+ -+ -----+ seer 0e eee 2 eee eee terse 520 
Mrophies ies Sees see bene oe eee son oa ee -2 ona eee iene ae cena sam enew anna = ae nednn=aeacatly Ol eels poo, 
Tsamak, Vocabulary of the .....--..----. ------- 2-2 een eee eee ene cee ne eee ee eee eee 599 ™ 
Tuolumne, Vocabulary of the. ........------------ Shobha Canous naSde sass SSecRaseSEEaacnecsac 538 


Venaambakiia, Vocabulary of the........ -------------- +--+ ---- eee ene eee eee eee eee eee eee eee 504 


Witeardn timidwmaceres acrieneee sass ae anne = om ciwleitn mew eee ane /e en wel = 101 
dance of thanksgiving. ..--.. 2-22. 22 --+ oon 2 een ee meee en nee ene eens eens ceeeee 105 
fishiny-WeixS2--cos+ o2-2o- sess co -Se5 ne ene ne oo meen enn =2 oo wens) enim =a nia=oenniw=ns 103 
abitat ofthe error. see acs eer eee ena e aa) ein aeee aces mera as emma lee eee me 101 
implements and utensils .......---..------------ -----+ ++ +--+ 2-222 eect ee reece 101 
TERR Eye oe onan a eee ons See CoeS De BSep Gap aS0g2ae PEC OO DUS Cae Baar Sas Ont eT acao 101 
lodges .... -- .--------- ------ +++ 4-2-2 ++ soe OREO OO ROOD Rae RRO as 220 Sane 101 
mutters Ue sees sseneee ceoeoo= 5 = Seok So san SS Oe eRe So basose de S5c5 Sods Spee soesss csc5 99 
Bares aNd! traps. se) oe wean 2 oe sare nen nel eran oina nie esne cosens anep -inmnaien = 101 


Vill RVG ee eee non cee Soo eene cases Sour as oead Saaoe eee = CUeae eae A Sa ahaueeieres Becmeraeaee 46, 284, 300, 365 
Vocabularies of the A-cho-m4/-wi family -.-...-.---.-.------------ ----- + 2222 tee eee eee eee 601 
Chim-a-ri’-ko family .---- Bee ea aee econ Sano w eon e ae eee eee See aia 474 
Ka orp ke family seem sae a cainel comin ws eave \einin\vin melanie ime 447 
Mai-dumtamylysces se sec oviee cee siee =n ncie nee aia =ln mela llamo a= 586 


Mrtsun) familyceecte cae ess snnse = ta ee 0 oa ance eels [lami 535 
Po-momamily 222-220 S22 -02- === => wo nel-= no inww ww sinne=n-i-~e=n === 491 
Santa Barbara family ...-.. ..-.-.---- .22eee coon ee cee ene cee e ee cece ee eee 560 
Shas -tadamilypsasnes sos seen ain oe - so ieel enon eae = 2a) ing) en= > omnia = 607 
Wish-osk family ...-.. 222. 2-200 cone cnn e ne cee ne nee nnn eens serene nents 478 
VALTER 2953 esee none acee BBSn Besn OODOnced Secu Seater ao eso cecooOmenn 570 
Wolk family; .-2-- 2s--5 ences ence -- samen civecemiieltonn sans saceaeian es 433 
Ninl-roks tamil yeos ees aac ee nies e-ieseeeese arenes sec cne Aelesinse~nninaas 460 


632 INDEX. 


Page. 

Wailslak-kigdances!.-c-=-cteserieceeceise-octereceree ee ee Chocoapd06Ses5 no bosscc'sc sonbooeenesss 118 
Derivationof the term cese. ance |e scienee melee em eesee secs saatee eee eee 114 

AISHIN Lowe ewe lene eco en cinn) enc onesem ane anica else seas ee aetscec eae eee eeen cesseeeee 117 

Hoodiofithe Geese esserer cee cst ees acne SiSoleSion one teas ae omeaets asec 117 

Habitat of the. -s-\2c<.:s-2c secnceleseccpisewensise tenes conics anes tee ee taaeeeeioees 114 

Janpuapet:. seks" omoca weer ae ese eee ses ae aarheeeeee ene eee Seeeeuioouscccsan 114 

IOs neg ced cond pend cone oceoabtisacsed bobo ees See meee oe Py Secbocdsnecmrsccro 116 
Mental'characteristicsiof the’: - sec <<. dicojo5esecle se ceases sense seals seen e ee seneeers 119 

BL EO) | vee o SAECO OSSC CER Cabo See ECC OSE SSE SACU mE e CODEnS Hoc Beaoioneacis saacnt - 115,116 

numerals .... ...-.-./ BRO EE IEE O SEL BOSH CBO SOE ACO CEOS OE Seine SnSOCeaIcSsoKseg seca 116 

OLMNAM CNUS ee etetania fa altaiaayanvm aloe mete mintecion |e aeate ete ate tonne eae kee aise tale tt 116 

SHMTES ANAS TAPS meme sate rae = eens Meee cia esol als ice sarees site eet eee 117 

LUI) UY po eee CRO OISCOOD: ocd Bsc SOCURS Bobo CABEO BROOD secs SCORES CEbeAD acedod sec 116 
traitsoficharadter=<- =. c.<- ceeseoce te. sadcceancscen ce sone ee se see e ere eee eee 119 

Wantiof filial piety<.ctce acter orenie salen o oa Sa ersten = cere neeteis einai ne anes ieee ee 118 

VIVE RS MBE IDR Cp Gee peop mo corr OSRc oO SHOES OOS ESS MncEES caotes scocetcsoodoocccandsecodncetcs 374 
\WEYONO e555, doeses ceceso oSecey SOS S SSE SeSOe6 CIBER Son Scae Sasi SeShos HOSES SSosconACOSS sees 196 
Wa-pum-nig Numerals: of the:s=<..-2 ss teccse ot ooceseec\scisceceacee es senisnoeeees eae eeee eee 313 
Wiariand weapons te-se<s-c5- nse eceiecs oeowioesscemecciece = 21, 42, 52, 73, 94, L08, 129, 136, 221, 253, 321, 404 
\eiaie Mind bh oncases scesossshacse5 3 656604 45653 S35 2b Sods Segbas socosoto osocseteseseorses 417 
Wiater) Modesioncrossin Dice aiae = elete cele aaa etal tele sete ae tala aint eiol late alee ela eter 93, 124, 275, 352 
Water (SEM on). -ooeccscnrsiese en coc yee ciemsinatoc sews cee cies se ectcias/ sewers clicosisce ster cee Olas euOseee 
NN ari EAN rR Seo eR O HSE S66 BOS S05 SHES EE BEnS 6o5505 sSdosocecoes opsacoccesocscac 88 
abipatrol theese sacs sects tanieeeea sie sae Saaktansse(enteia ele meineitaa oe HEROD ISOS Sa05 88 

MAN GUAPO canoe cwesioce cee oa vase cease ens\sna Vals co eSt connie noone cia\eos ean eae 89 

tributary tO) Chel Pa eee aa cscsis= oewaeseleeeelesmicie lesa e aia ee eatenisialetsta ile esate 88 

Wrarst0f Ghe!222s5c-5csecosese enc cewssaore cacssceus sae) saccnsscc cove secssicece eee 88° 

VATED hy apa gas nooRoo Kons AS Se BS5EDS0055 GNOKbn BROBCO INSET RENDSE HENODScESA Sona cano dace 175, 176, 205, 397 
Wihite;sRObetl assesses ea sritaneceisee yomaiaes SOU SOOO SRSA cD Seoo SoSH Cosa eecHeS ose oSo cons eaodss 153 
Wil-chi-kiky Vocabulary, Of (hers -maeies ssselene ales eae so eeetesmeec)= aetna a ee eee eee 572 
WA OWHOOR eS om corm coc nrccs cence coe sccceste cen nee cedecccecies terete aeese eee Se oteeee ee 33, 225, 327, 383 
Nat CRO ES WE) O) Pe Seerscee Sedo dadace aeSono rode soacoo coo Cuninaso ce pdeedunansen Daconacdaenc 181, 187, 220 
Williams) Mr. Bzras.so.~ coos. coccse Sacses coewiecees ss cess cosceciscc cue sossiscenlene eee ee eeneaee 478 
Vinee’! DPR o occ. somcss SseSSsocecs SSanSsiossg nbeco0 BESS SseS08c6 SHAS oaSoSnS GonSSo SoHE 233 
Deliehiniafubure state sess ccc ssc ce misses selec sie rioahisecaise ecto meatier steers 240 

Delieh ania SapremeyBeln Perera ole ae eel ean eee tle aah wie ale eee 240 

burial customs .-.....:... SORSTGOSCC0 SOO 455 GEOR TESOOE ooHS son6 SUSbSD NeaSao coco dese 239 
contemplation! ofidenthweensssserea<- ae aseee sass enone sae eater 239 

courtship and marriage ...--.-.-. SRSRO0 CSdIa9 He asa Goss GOSS SSeato Ste sonssanesacss 238 
dances\--2----- BNSC Sp oceb IdaAn Com Sco choco nebaon chasaduseacsnacnocan oe 235, 236, 237, 239, 240 
Derivation) of the berines-aesmasten cease vias siaoele cal ae ten see ite mete eee eae 229 
Diseasesiofithe< 2s27sseccscoc dec nsse essen s se tle sae cttoceciclens Secs bot Oe encore Poe 

Drese ofthe casccctaceeess scenes odeeanccens toes ee eeee cee eset cee ean eee eee 233 

MiShiIN Fac sicsiom cna watee capac sees Seals ee cio serene ccieismieje see eele cl anie ea a ae ere ere 232, 233 

Hoodiof thes ssc seas caateeas ctor sake orien ee ele sae ee see tene see eee meme iets 232, 234, 235 

food; Modelo preparing) sacenees-s)e= seas eeiee eee eae ise lee ee ete eee 234 
Habitatiof the: - +2 ccc2.ci5-42 82 costes ssce scenesos sae teases seeeeeeaeeoocieesas 229 
infanticide.sea-c,csactaceacoce cena eteacalen sate aaa melee mente mare eee eee seen ee 238, 239 

DEH EE ean rc ASS OES EEE ENE Ss DEAE SSA OsbAsSts COoe CaLEiCuoodh Uses peeecoGade sb6ns 231, 232 

lodges 5285, 22ectAseseyes seca dass cs dacc cet wre ten cejeneeine a necioc cele mepinenen ne nienant 241 
medicalipractice cae sesoe esa: coin cm nese ccaes aac cemeee eens eae eae meat tate 239 

Mental characteristics of the--.--...--...-----+---. Sa ods Saaewee ee eee eet ei eees 229 
Migrations. 252s. cscese esos ssoasosesoss se Sees BERR OOS er becaleeoenicaco cosoede 229 

MOTE OMiLANSMUbhIn PIN 6 Ws waa = els ele ae ele meee alee lala eee eee ae eee ieee 237 


MOULDINE/CETOMONLC sen seo aesnee ease aetna tensile emilee lnemeia esas tee sete teen ie 240 


INDEX. 633 


Page. 

Wiha inte? mu biGnpsnS09se8e poscosqsoson coonds consoniesoosdoges5 DOGS NSoSSs SoeSze g65acees4 232 
CHIRP CCT FingeneneS coe Cabdis cero dee So aSecE Ee nest cose ader55 CSSSOb oooSsoineodes doce 238 
IPbbyslealecharaeterisuics Ole pho esreeieeee leas sre sle ee eles te eilareintere a ore ieee aia iaiae os 231, 241 
TOUT RTE NP GENE) 06 dooce sass consort cons oSee Da Coos cesEsh Otod RADON Ooobos noSo ostooRsS Bi) 
Relivious 1d casiolbhess.- ane ceresee ae eee aa tenes = ale sinictecice aeeisse ser =at= 240 
SISTA TO Ue) ona 59 Seon oosbo0 aap Oon one JSSDS5 CONDOS ConA Da Sboa sbaDss tose case sec 229 
BONES To cfs Spencers seca mies sieeve eee elem neteten oareayeee cree aoe eet ee enero 236, 237 
SES MON oo eos oso codon ees oso nese rescue oSSoro nome sce cobase aqsescossagisaces 229 
TETRIOWT Dance Shenes coondS cocéc sonese cadess Geeeko mes tasess Sesea sacs peodos cose ete 232, 242 
LUGO MIDE) Sooke e565 SSS550 S650 SSSR COSS Beto: BSD COOd ASSSDS Sep ocsecoaowes 239 
URE yes eas coos eob Shoo SSossssen cases pond beso ensose AecceS ede oscocecseceSsed 241 
InEA ATE OO)! IGG aGl. 35 coop oseschenecas noeone Sooo oSse 6 nsnces cteads cee scobssssa es 231 
Aine (AL GINA ST ONO}? TG es - ono seact seo nroseionce SRnbs Sop Seppceeepcocncs asec ogcascec 230 
WOPELMIETN OP WO concen shocte sone GeeSSssocesescctbesadeces Geacsd ore Seccscancer 520, 531 
WERE GER COTTAGE TNGY coos Conoco ooo cons Hocnee bons Ghoodd oocees coco ncsb cons Sass aose se 241 


\VERIGE [th s6555 tosncs 2008 Ssodécon anes Ose oaso tees DOTS RS Re OH SCaOSSbSRS St cose es Se 230 
WHEE MO NER aS osasgonNS5e¢ SODnbS Ss Gnsns6 dos meaanS pp cons Soca en en aecaoseocee aes ss oncom a HOT 
Wiash-osk family. VocabulaniesiOnthOloonsc= cman canoe alese sae =2!s eo Neeeces eo ee aeiosee esas 478 
VW OHA? OP TIES 35 Css Ce caeo SR sods BoUS HICSS DSA DEO es eDSs cIESEEDOOSGDeasS GEbS cass 479 
VALE, \WWCRIIR TA? @R UIC! G26 S55 Soseen dS coe Snsness ESS—S5 608 Ge aces GOS COO bI6endo 
Wo Slok=Ka ino vO-tO=Wiy Ss tOly) Ol seseneiermaian st] seem aren mais ease m eined a ntelam haan feta eaters eter 288 
Women.......-....-------- ---- 2-22 + 22+ ==. 20, 23, 32, 141, 150, 152, 160, 199, 217, 244, 246; 248, 270, 318, 405 
Viv@itil Wis dis Ciao so edosasoscc co Do GsS 69 db0s Goes Bebe So ad oe BOS OOS ES BASE ES ooeaesctosacee BS6ac 415 


VET GEREN TONG) Gss655 oSeonSc0nscs 9p6es eSee5s ReScaS dacnerc. dScrno Hoporo pSased asSasge 163 
GETGERS Aecen6 obecso sue Cae eo 506 BHO 9 Dae oo or CE ESO BOEe eRe ere sbeene cebos 164 
DEERING P EGA Sop esrnSsc6s e500 coeme I eceede Gedo 655e C655 SaSeSaeSoccS Sa6s oasis 163 
ID WESSON ey eases ogee soccseecedd AR SSSS 55 22a SST Gs 9 SS0 OsnhoSSses Sods cacesccecsse 165 
TESTER HO WE) Gene S565 Sepa coSoSd CO5000 DAD OSU DBAS SIGSS2tn Saccdae abodacmesa paeconctos 163 
MANGES) aa eA oness cogssacuosuass® TOEUSS SUS cSs Res serensacoc Gacaesedaan sana 167 
TOES. copsso eb otoo coe Sco eon seSsed cceGes Heo3seshos eatessanes c505 sSe5s0 Rese Sse cess 163 
THGHINGA RYO NS eS GR SA00 Soc soe BOoOS0 CBD NESS CROCS” GEREE a Seco oe SosareeLios 167 
MMARATED S| Goo See Send GoeneO Gene 2p bss Sega SnS0se cfoncodd one sbcdses soneee 164, 166 
MPN) A ES5 daccesce Fea SStoe6 252050550 conaes SH SSS SF ecescSoscoasosdodssnesces= 167 
GHA AIS) Soo Soa sinotoo stan Dososoodod coed cdod S556 Srehbasesd Soopas eases ossd6ese see 165 
Wi Ey OEE) oo 556555 agec0 docisoe ode Saas ceca Gao SSSnscroccs a Soobss Gesd cesses 495 

Voeknts burialicnstompse socete tor ele see inal oe oetenn ent ae c/n selseeelapitemea sens aeinees 382, 383 

COT RUI Mea ENTERS) So. stad oso onnone pesacs 4300 Gone sesocb cssnduocudes scssiseeesds 381, 382 
(RES) sa sSco Seahas SRG Sada SSO SS SSASS Ada DOSS SHAS Ona asa Sao SOUR OOOSS4 SocoaS saSSase 380 
DATMANO ANG! WAG seo Sodcos casaed cadceo GSeSe8 codosy Gagne = oascs6 coosEs bs905S5060 369 
IDISGHSGSA TIGR anoseen cosScoudticnl dauec® osteo Updos meee oo ocagnensbds saa.osconeca 320 
family wVocabulartes OtatnOee=r are seemcetsm ene ee een eree alae ete tee ease eisai 570 
food, ;Modevof, preparing-).- ce--coc-.--cene ss2s seca cee ces cond cess secs woes soe eenteen see 376 
MOG Of Ghia. antoc-e Sencinete wacecotecs oc clacs cicgns eee teSe sieepsierseto seein smaee cesses ONO ate 
Pe 358) 5556 coe aO IOS CSOD OO eRe Ee CSO OS Pn G SEER CEE Se SS ORE EE BAR Cae sec eeaiee 377 
Habitatiorstherece ecseceee she wae secome sate eae Ope nade ea aceee ee euen cece 369 
implements ..-...--- Secsee BBSO SCORE USEC COL ECE SEE EERE Her MEG ace Het ee ee ee ete 373, 376, 377 
ANANLICIG Chace = cleciemne mnt esos oe ieceee nese ss ect ss he pateeeeieepeiccceae cscs esen eeaei 382 
LOTTE RGE) oacinSoccot coseORObe had dae cadeoieddd eecess co ShEE GackiteHcisScb EHUBEoSsoU eae 382 
IGEGTIG'S) cconeedabns5 scott OSES CcdhS Se toc D acdB Se Gaon Ss bo Rasa SRC ESE cen EScmeOsS 383 
NOVOOMNOMG eee awake occ ecnaael siscion Woeetoanan=(ssacceccucie= tee esse scenes cose eee cee 382 
medicalipracticotes= +-cess,-sscsie=scjc5sc cece Sac naan sence Acesee acceesasterscss cseelesee) CLG; O09 
MOULIN COLSMOBOdieeeeniasaaa as Seman semen sore eee a senses ca cc aeemles seas sal mnete 334 
MAMES TOME VYSIOM GNOME Kas or ce oe sos ce Sete tela c ec ses coe mace a cece ies eae ceca LS eee ees 378 
SHITE Esp osediodQon asin Ga SoBe EO COET ECOG COCR ET CIEE CE CECD DACOSUOEA AIG DOD Ea GaaBs 378 


634 INDEX. 


Page. 

Yo’-kuts, Political organization of the .....2.-.--. ---- s-e--- se-eee SHaIRINEHIg COOS.OEb0 Gees SecaseS 370, 371 
Brophotsiolthe.. 6. sSacl os snes cane stsonsene wee ee en oe ne eee ee 372 

BACTeEd ANIMALS: scene scres's score t bee ease Oe ee ee eee en ee eee Wesasaer 379 
shell-money .-..-...-- Ono ndeo Sees Gapeeaor 75 

theory, of disease’ ..as'sons Seo ences ee mate oe eee ee aa 378 

ELAP DID ES woes senm caiesc elven sen asetaes ascee eens See eee Rone ee eee 377 

Tribal bound aries of theless ens serene coe ce ne nee pone ee neee eater ee 371 
‘Lriballidivistonsot/the.< 2. <-s.,gacnissentec esse oe Seen secon ee eens ee ee 373 
Nocabolaryiof the: 5.5 2-1 -asseescisc cars sacs ee eee ete ee 572 

Wars lofstheis: . 2Somci.© cis scldse con scteres Se ca eiect oie care Sees eee eee ee 369 
WORDONS)s oi Sao anleewee sin cersislais nee Siete nieieiaiere cise er eate ya ee ee eee ore ee eae 373 

WAZ WAMS) = 2\o cee aot ae Shc ok aise nicer S Saheee Dee ORE ei ac eee oe eee eee 370 
WIZATOS 6 simares eos ee ee ore ae Se alee ee I Se wie Se ee ie ee 372, 380 
Moseiniter Valley, Indianyname.of the). sevsnsae este Soe ee cee eee eee 361 
Indian terms for geographic features in the ...........-.-.---+--------- eee ee 362 

Wegends' of) théy< fowe. =i neces vos ge eae se aes ee he eee ee PTE eee SOOT T 

Wiallagesrin' the ya cctcsce sacicersesa casos se eee sect See ee tee er eee 365 

Kubo, "Nuamerals of thes soz... sesscaoc oe Sees ae ce oe alae nee ee Ee ee 313 
or Nevada; Wocabularyiofsthe'. < sasccacss clot ooccrene ces ereee ee. cee eee eee 589 
Nuckai Vocabulary (Ot they.n.ce.ecsei at cc tase secs s meace aoe aisee ce Boe ee ee eee 495 
YukeVocabularylof th@=.<-/ jas s0scses ov © Seeiss Sei ts oe oie oa eta e oS ee 484 
Yulskiassembly; hall. see Sas. sae ssee paceac fc scvoses sae c peiese oe eee oe ee eae 128 
DUTLONCUBLOMB verceioe a tates ajstcle a eis Sah ce cies eies ce onc ale Nae a eee SO ence anne ne 133 
GONCOS iat. wtweinn e's alates Sais asis wiele's sisioae cicieula, selec race eee ae ec ine oe eae ne IO MIO 
Derivation ofstheiterm's.22 252-200 cs .sete ssaaroeee eae soc cee eee eee 125 
Devil Th Oeienssiarevee cscs esis en ac ens ois oe aces ooe cee Soke eee ea een ee 134 
(Diseases Obthots saree atc lciecisc oe Ss eacS scjac ns merca ieee ace een See eee 125 
family wWocabularies Of the e-- hoses oss oo: < coh ee ee ee oe ee ee eee 483 

Hood! ofithescseecs alse cen ceo merece teceeet cs Jo Seed bacccce sun dases Gtecesneeoeemeeea 128, 130 

Ha bitatiof thes as «sce m-ts ss <sis)see st ateewceirs ceive Satta weet costae cones eee Eee 125 


Tod sesiotthetenmansasioeonees —- seca ceri eses Shen semsic te woes saeleme cco eater ateae ae ates 128 
man-woman,| Consecration of ther--- -escess= es cecsee cee e ceecer toners cette eee 133 
medicalspractice - on. aceens cose oes eee ce mentee eeweesce ef einain cote a acetone 130 
Meomorysor theories aacctc sac coae seice oes te ct ahce en cena Beene eee BBOCSP QECO DEEO ae 134 
Mental characteristics of the ........ aPahysees tac Scie aes Beceee eee ees Se eee woseteeeeen= 127 
Bhysical.characteristicsOf the : 7. cc = <tocis'onnyseseiescecn Desoaseemeceee see cen ee neon 127 
Primitive dress of sthe: -22 sscccnee sacteissee watiwacisccene cen oer este ee ee 123 
Religious beltatsiof thes 2: J jee seiscee ee eens oases eaeee BEC OnC CaaS aceeece HOSODSOCSE 133 
System Of MAMes' 2. asses cree ete cle ee a ese Some ce ee et 126 
LEU) SRS BES. Se RSeeeEs AOeH ASE A oa HO en eEea = Sree Hane ceo saetboscdsdancoccos 130 
Thievery(of thé.5 sysosc Sees sa Sl ecfacs clean sean Aes oss ee Ro ee 133 
Vocabulary of the: 2 ..2):0::osmcclae oncleresaclatie coe neeseee ds Sen ee eco ence eee eee 484 
WAL CUSLOMS <ailomccmicice ol seine = wl coco one eNeisionineeca c aee cece, bose seen tap ee eee eee 128 
VCE St ESS Srereico sSen Ceed GOSp Ganon: - Toe ROSb RED ao ee HECEOnO pp Ooo caoneeeo se deus codoad pe 129 
WOM OM Sy ts jo.2,c's) oleic le cccioe ce on.e Sree ae setenicwiew Sotto aaa eke ecleasae anise sae eee 129 
Yul-rok,,Acquisitiveness/of the. 25 oso <c-merse scissors ean ee eare ce noes enone aero emaeeaee 56 
AMUSEMEN(S 7. se ne Ga oc 5 ats cete sect screine Solee re aoe ee eee ene tee eee eee Eee 56 
ATS LOT, Che estan Bo sess Seieaste So eesialc ccs cre a Soe ee ae Oe ORE eee eee 57 
assembly chambers. se. ol sccce ea rates cose e eee see eee ASSEIED Hac GOSeO SOsAG 58 
Dathin gece. So Se ss seieot a, < laaheiee oa aoe cienee eee tesee me te eis o ay cee eee eye 55 
beliefinvaifuture: states. <2. <-Bees wo) ote sabe rea cai ie cece) ae SE Aee oe ee Ree OS S59), 
burial COstOMs < ..< 5¢-c ste ate sles a See ios sc Se meee canoes cae etic meeeoee eee eee eee 58 
conception of a Supreme Being. otery--1-12~ sores ealoce tes sores aisle cenise eejeeiicinelecnciestocte 64 
Color'Of the). 5): a5 tran Cae ctn we arate ves Sarees Poe oe eee miele ole oe SRR ee 44 


INDEX. oem 


Yu-'rok courtship and marriage..-..-.----.------------ 2-222 22 - eee eee eee eee tere eter 56 


family, Vocabularies of the -..-----..------------------+ - +22 22-2 serene renee cere ee 460 
PHISHING oe eee eee ee see isenine omnimae ee eon) ining “miwinin | ocle mae elaine ainlmieinisl= me ]tnimian aime 48, 49, 50, 51 
IDRC. Cagdacceer esecuanoneesheosb0n0 ceco on Sodus pEsecoert Ace >a=ors CHES COC AG, 49, 51, 59 
ISIN RRM ACEI WN aac ae oL See eo Ese den Habe Hece uae tore BoDcor ba asnoSne> aoatoceoeaod 44 
MUM GN Pye oes as ee a ale ose re rem ohn ome aed ei simian minim mln = emo mine oom iaemiemeel= 53 
implements and utensils..-.-...--------------+---- +--+ 2+ +--+ 22-2 ee ee cece ee eee eee 47, 48 
Industry of the ..---- -----. .---- = == <2 a0 nee ne eens nn eon wenn ne nese oc a= meee sane 46 
language -.----- 4.2222. conn oe ene nn nen wen ne neers Senne eer se esos serars conn 44 
192350 Sign BeeG ceeeAan Baebes DeSoE aCe no Bocmes COsb hes SS0CCn ie O7CIboC UCoGr eo se Coe cede 59, 60, 62 


lodges... --. -- .- -- = --=-- ce ecee cece ee eee ee ee ne eee nn ene ene cone nnn cone cone nnn ne 45 


mourning ceremonies... .-----.----- ---- ---- -- -- 2-5 -- 2222 eee eee ee eee ee eee 58 
Numbers Of themes as areca rec tease caine nian = rales = onic lem alateinlant stains ace maaan 59 
TMI kL Gsc.a eee cane saar Colbea ised dass ceo Capa espe coba Sec neobeednaisc Base Sere neosos 45 
opinion of the whites...-..--. .----- ------ 22-222 eee eee ee ee ee ee eee ee eee eee ee 63 
Oath esase Sebago Ss oonb 6550 OHSS Sec CC SSE Pee OSES Coneos Garces” crnsscco cosa canoe 47, 52 
Physical description of the..--.. .--.---------!------+ -- f----+ sees eee eee ee eee eee 44 
Political organization of the....--.----- .----- ---- 220+ -- ee 222 eee ee ee eee eee eee 45 
Saltitations) Ofte sane = sees ae eisai ieee inweelmeeln miter ano et ee rion anlanl= 58 
Superstitious beliefs of the....-.-..----- ------------------+--- ++ +--+ ee rr cette eee 57, 63 
tattooing... 6... <- 5 2 ae op we oe on a oe a nae ean ne ne a en ene eer ense 44 
(EDN OAH 6 Sco cone Gonna ates ea nacS eos Gr Gai 6 BSE e Se Sor asks IS Beh Cae c 64 ooo soaps ae 50 
\WOtR SIT?) te eo Os asp eine so rians So eee Shere ap eeoe re eeechcr BeOne. coe 463 


Man TOKS TAVEN EO, Ave wea ace sae nae ain aalawtale) male cine win einlemieeleininin siminlomininieioimin\nlmlunininiwielmninm mnie ini= wim 60 


io) 


LUT Tat et Leta 


a tie | 


sgn eel tian erion= 


nv 6" 


Linguistic Stocks 


Tumneh 
Vitrok 
Kat rok 
Chim ari ko, 
Wish osk 
YoU la 
Potmo 
Win -tiny’ 
Shastta 
Mot dok 
A-cho mitwi 
Mai du 
Mat sun 
You kuts. 
San Antonio 
Santo Barbara 
Washo 
Sho shot ni 
Yura 


ween eee ea------ 55 


we 


DEPARTMENT OF THE INTERIOR 
U.S.Geographical and Geological Sarvey of the Rocky Mountain Region 


J.W. POWELL in Charge. 


MAP SHOWING THE DISTRIBUTION 
OF THE INDAN TRIBES 


i 
CAL HORNIA 


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PN 
\ \ 
: yy NS. 
PB ~~ 
eas bo 
Ne ¥ aN f 
\ ~U/ 
2 N 
Fos Sa 
X 
Sy . 
Li 
= | ez en 
f aT! I 


SMITHSONIAN INSTITUTION LIBRARIES 


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