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WISHRAM TEXTS

PUBLICATIONS

of the

American Ethnological Society
Edited by FRANZ BOAS

VOLUME II

WISHRAM TEXTS

EDWARD SAPIR

TOGETHER WITH

WASCO TALES AND MYTHS,

collected by JEREMIAH CURTIN and edited by EDWARD SAPIR

LATE E. J. BRILL

PUBLISHERS AND PRINTERS

LEYDEN, 1909

100.

PRINTED BY E. J. BRILL, LEYDEN (HOLLAND).

CONTENTS.

Page

INTRODUCTION ix

WISHRAM TEXTS.

I. Myths 2

1. What Coyote did in this Land 3

The Origin of Fish in the Columbia 3

Coyote and the Mischievous Women 7

Coyote as Medicine-Man n

Coyote and the Mouthless Man 19

Coyote and the Pregnant Woman 25

Coyote makes a Fish-Trap 27

Coyote spears Fish 29

Coyote eats Dried Salmon 29

The Story concerning Coyote 31

Coyote and At!at!a'Jia 35

Coyote in Sklin 39

Coyote and Itcls'xyan 41

Coyote at Lapwai, Idaho 43

Coyote and the Sun 47

2. The Salmon Story 49

3. Coyote and Antelope 67

4. The Adventures of Eagle and his Four Brothers ... 75

5. Coyote's People sing 95

6. Coyote enslaves the West Wind . 99

7. The East Wind and the West Wind 103

8. Coyote and his Daughter 105

9. The Visit to the World of Ghosts 107

10. Eagle and Weasel 117

11. The Five East- Wind Brothers and the Five Thunder

. Brothers 121

12. Eagle's Son and Coyote's Son-in-law 133

13. The Deserted Boy 139

14. Coyote and Deer 145

15. Coyote and Skunk 149

1 6. Raccoon and his Grandmother 153

17. The Raccoon Story 153

1 8. The Boy that was stolen by At!at!a'liya ..,.,. 165

Page

II. Customs , • • • 174

1. Marriage X75

2. Childhood *77

3. Death 179

4. Medicine-Men 179

5. Clothing 183

6. First Salmon Catch 183

7. Erection of Stagings at Cascades 185

8. Right to Fish-Catches 187

9. Training for Strength at Cascades 187

10. Winter Bathing 189

11. Rainbow and Moon Signs 191

12. Shaker Grace at Table 193

III. Letters 194

1. Letter of a Woman to her Father 195

2. Letter of a Man regarding his Son's Illness, and Klickitat

Version of Same Letter 195

3. Letter of a Man regarding the Death of his Son . . . 197

4. Personal Letter 199

IV. Non-Mythical Narratives 200

1. A Quarrel of the Wishram 201

2. A Personal Narrative of the Paiute War 205

3. A Famine at the Cascades 227

4. A Prophecy of the Coming of the Whites 229

APPENDIX. Supplementary Upper Chinookan Texts (collected by

FRANZ BOAS) 232

1. Coyote and Eagle, a Wasco Text 233

2. The Boy that lied about his Scar, a Clackamas Text . . 235

WASCO TALES AND MYTHS.

Introductory Note 239

I. Tales 242

1. A Wasco Woman deceives her Husband 242

2. A Hard Winter near The Dalles 244

3. An Arrow-Point Maker becomes a Cannibal 246

4. Diabexwa'sxwas, the Big-Footed Man 248

5. A Woman marries a Person who is a Dog in the Day

and a Man at Night 253

VII

Page

II. Guardian-Spirit Stories 257

1. The Hunter who had an Elk for a Guardian Spirit . . 257

2. The Boy who went to live with the Seals 259

3. A Deserted Boy is protected by Itcli'xyan's Daughter . . 260

III. Coyote Stories 264

1. Coyote deceives Eagle, and stocks the Columbia with Fish, 264

2. Coyote is swallowed by Itcli'xyan 267

3. Coyote imitates Fish-Hawk and Mountain-Sheep, and meets

with Various Adventures 269

IV. At!at!a'Ha Stories 274

1. Two Children escape from an At!at!a'Ha 274

2. The Five At!at!a'lia Sisters steal a Boy 276

3. A Jack-Rabbit Boy tricks an At!at!a'iia 279

4. An At!at!a'lia has her Arm pulled off 281

5. The At.'at.'a'Ha who was deceived by her Two Sons . . 282

V. Miscellaneous Myths 287

1. Eagle defeats Fish-Hawk, and pities Skunk 287

2. Eagle has Tobacco-Man and Willow wrestle with Abu 'mat, 290

3. Eagle, a Klamath Man, goes to the Columbia River to gamble, 292

4. Panther and Wildcat fight with the Grizzlies 294

5. Old Man Grizzly-Bear deceives the Five Brothers . . . 298

6. Five Stars visit the Earth 302

7. The Ascent to the Sky and Return to Earth 303

8. Two Brothers become Sun and Moon 308

9. A Singing and Dancing Festival 311

INTRODUCTION.

THE Wishram Texts, forming the bulk of the Upper
Chinookan material presented in this volume, were ob-
tained, for the most part, in Yakima Reservation, situated
in southern Washington, in July and August of 1905.
A portion of the material (last two episodes of I, i, 17,
18; II, ii; IV, 3, 14) were sent to me after I had re-
turned from the field by my half-breed interpreter, Pete
McGuff. As I had taught Pete the phonetic method of
taking down Indian text followed in my own work, the
additional texts forwarded by him were all in strictly pho-
netic shape, and are published here with such compara-
tively slight revision as they seemed to demand. Besides
the two short Wasco and Clackamas texts that were
collected many years before by Dr. Boas, and are here
published as an Appendix to the Wishram Texts, these
texts of Pete's are the only Indian linguistic material em-
bodied in this volume not personally obtained in the field.
The work in Yakima Reservation was undertaken under
the direction of the Bureau of American Ethnology. For
permission to publish the Wishram texts in the present
series I have to thank Professor W. H. Holmes, the
Chief of the Bureau. The remainder of the Wishram
material, together with ethnological specimens and infor-
mation secured by correspondence with Pete McGuff, was
obtained under a private grant from Mr. G. G. Heye of
New York City. It is a pleasure to record his liberality in
this place.

The approximately 1500 Indians (according to the Census
Report of 1890) who now make up the population of

[IX]

Yakima Reservation belong to two quite distinct linguistic
stocks. The greater part (chiefly Yakima and Klickitat
Indians) are speakers of Sahaptin dialects, the minority
(Wishram, more properly Wi'cxam, Indians; their own
name for themselves is Ha'xluit) speak that dialect of
Upper Chinookan that is illustrated by the present texts;
before their removal they occupied the northern bank of
the Columbia about The Dalles. The number of the latter
was given by Powell as 150 for the year 1885-86. Ac-
cording to the information supplied by Pete McGuff, the
number of Wishram individuals still able to speak their
own language is about 150, this estimate including those
that regularly live at the fishing village of Wishram on
the Columbia. The more numerous Wascos (238 accord-
ing to Powell) of Warm Spring Reservation, Oregon,
speak the same language. As is to be expected from
the decided preponderance of Sahaptin Indians in Yakima
Reservation, most of the Wishrams speak, or at least
have a smattering of, Klickitat, as well as their own lan-
guage and the Chinook jargon; very few, however, if
any, of the Sahaptin-speaking Indians, can also speak
Wishram, the language having a reputation for great
difficulty, chiefly, it is probable, because of its harsh pho-
netics.

The bulk of the linguistic material obtained in the field

(I, i [except last two episodes], 2-10, 12-16; II, 1-5; IV,

i, 2) was dictated by Louis Simpson (Indian name ME'-

nait), Pete McGuff serving as 'interpreter ; Pete McGuff

himself was the narrator of most of the remainder (I, 1 1 ;

6-10; III); while Louis's brother Tom Simpson (In-

name Ta'xcani), the since deceased head of the

Ihurch in Yakima Reservation, was the source

very short texts (I, i [variant of second episode];

The seven texts already referred to as having

been taken down by Pete himself were dictated by vari-
ous elderly Indians, - Yaryarone, Sophia Klickitat, Jane
Meacham, and A'nEwikus.

A few words in reference to Louis Simpson and Pete
McGuff may not be out of place. Louis Simpson is a
fair example of the older type of Wishram Indian, now
passing away. Of short and stocky build, bow-legged
from constant riding on horseback, he is about seventy or
seventy five years of age, of an impatient and somewhat
selfwilled temperament, dramatically talkative, with a good
deal of the love of gain and bargain-driving proclivities
with which many of the early Western travellers charged
the Indians about The Dalles ; yet, despite this, he proved
to be a lovable personality, owing chiefly to his keen
sense of humor. He has a command of Wishram,
Klickitat, and the Chinook jargon; but his English is
extremely broken, hardly intelligible at times. Superficially,
Louis is a convert to the ways of the whites ; in other
words, he is a "civilized" Indian, - - lives in a frame house,
raises and sells wheat and hay, is dressed in white man's
clothes, is theoretically a Methodist. Judging by the con-
tents of his mind, however, he is to all intents and pur-
poses an unadulterated Indian. He implicitly believes in
the truth of all the myths he narrated, no matter how
puerile or ribald they might seem. Coyote he considers
as worthy of the highest respect, despite the ridiculous
and lascivious sides of his character; and with him he is
strongly inclined to identify the Christ of the whites, for
both he and Coyote lived many generations ago, and ap-
peared in this world in order to better the lot of man-
kind. On one point Louis always insisted with great
emphasis, — the myths as he told them were not invent-
ed by himself, but have been handed down from time
immemorial, and hence have good claims to being consid-

XII

ered truth. Pete McGuff, on the other hand, may serve
as a type of the younger generation of Indian, though
only a half-blood (his father was a negro, his mother is
a full-blood Indian). Having lived much of his life with
the Wishrams, he speaks their language fluently, though
long contact in early life with the Cascades Indians on
the Columbia is responsible for a number of un-Wishram
phonetic peculiarities that the linguistic material obtained
from him exhibits. He has not of course that feeling for
the old Indian life, and faith in the truth of the myths,
that a man like Louis Simpson has; nevertheless, in spite
of his white man's rationalism, he is not at all disposed
to dismiss as idle the ideas of the Indians in regard to
medicine-men and guardian spirits. He has been trained
in the Agency school, reads and writes English well, and
in general displayed throughout remarkable intelligence;
he has been of the greatest help to me, both in the field
and in correspondence, and I take this opportunity of
thanking him.

The arrangement of the texts into the heads of Myths,
Customs, Letters, Non-Mythical Narratives, and Supple-
mentary Upper Chinookan Texts, is self-explanatory, and
need not be commented upon. An effort has been made
to secure as many types of text as possible, both in order
to obtain a reasonably wide range of linguistic data and
to give at least some idea of various sides of Indian life
and thought. Some brief remarks have already been
made on the subject of Wishram mythology in another
The myths now presented, together with the late
Curtin's "Wasco Tales and Myths," in the latter part
volume, will serve as evidence for the statements
In regard to the Wishram language itself,

, .Preliminary Report on the Language and Mythology of the Upper
American Anthropologist, N. S., Vol. 9, pp. 542-544).

XIII

it is intended sooner or later to publish a complete study
of it. Practically the only thing in print explicitly de-
voted to it is the brief article already referred to.1 The
English translation has been so arranged as to correspond
paragraph for paragraph, and, in the main, sentence for
sentence, to the Indian original. Some will find the trans-
lation painfully literal ; I shall more cheerfully bear this
charge than that of having given a misleading or slovenly
rendering.

I cannot close these preliminary remarks without express-
ing my sense of deep obligation to Dr. Franz Boas. It
was by his advice and under his guidance that the work
of which this volume is a product was undertaken •, it is
a heartfelt pleasure to thank him for the friendly advice
and assistance he has given during its prosecution.

EDWARD SAPIR.
Philadelphia, Pa., March 19, 1909.

1 Sapir, Preliminary Report, etc. (American Anthropologist, N. S., Vol. 9,
pp. 533-542). The main points of structure are identical with those of Lower
Chinook. For this dialect, see Swan ton, Morphology of the Chinook Verb (ibid.,
Vol. 2, pp. 199-237) ; Boas, The Vocabulary of the Chinook Language (ibid., Vol.
6, pp. 118-147); and the more systematic study of Chinook soon to appear in
Dr. Boas's Handbook of American Indian Languages.

XIV

KEY TO THE PHONETIC SYSTEM EMPLOYED.

I. CONSONANTS.

/,/,*. . voiceless stops, approximately as in English.

*, ^ K • • voiced st°Ps» a8 in English-
f . . . . voiceless velar stop, like Arabic q.

g . voiced velar stop, voiced correspondent of q. Apt to be

heard as voiced velar spirant (Arabic ghairi) after vowels.

*c» (/)••* (and ?) followed bv marked aspiration.

kx, qx k and q followed respectively by their homorganic voiceless

spirants. Probably best considered as somewhat exagger-
ated forms of aspirated k and q.

t°t f* . . k and q followed by whispered u, or, probably more accu-
rately, accompanied by tongue-position and lip-rounding
of u.

//, //, k!t q/ "fortis" or "exploded" voiceless stops. Pronounced with
greater stress than /, /,£,?; glottis is closed during their
production, release of its closure being subsequent to
that of/, /, k, q.

5 .... voiceless dental (or alveolar) spirant, approximately like
English th in thin, or perhaps better like lisped s. Found
only between dental (or alveolar) stops.

t . . . . voiceless prepalatal spirant, like sh in English ship.

/ .... voiceless alveolar spirant, like English s.

ft, tt... voiceless palatal and dental (or alveolar) affricatives, like ch
and ts in English.

IcJ, /// . . tf fortis" consonants related to tc, ts, as are //, //, k/, q/, to
/, /, k, q.

x, jr . . voiceless palatal spirants midway, in place of articulation,
between ch of German ach and ch of German ich. x'
is used to indicate pronouncedly forward palatal articu-
lation, but it never quite gets as far forward as ch of
German ich.

x . . . . voiceless velar spirant, like ch in German ach, but pro-
nounced rather farther back.

/, «r, «, w, y, h, as in English.

voiceless palatal lateral ; tongue covers larger part of front

of palate, and may extend to lower teeth,
same as J, but with initial stop (dorsal /) quality. Etymo-
logically it is either derived from t + t or is merely pho-
netic variant of I.

L!. . . . "fortis" consonant of L. Related to L (=/Z) as are tc!, ts! ,

to tc, ts.

8 .... glottal catch, momentary closure of glottis. Not nearly as

frequent as in Lower Chinook.

Tabular View of Consonants.

Voiceless Voiced Fortis Voiceless Voiced Voiceless Fortis Nasal.

Stop. Stoj). Stop. Spirant. Spirant. Affricative. Affricative.

Glottal
Velar q, (qc) g
Back- I k kc
palatal \ ' to
7^^«/- [ _
palatal \
Alveolar . j
(Dental)
Labial p b
Lateral

h
x

X', C

s, 6
\

tc! —

ts!

a, a
6, a

0, o

u, u

1, i
i .
e, e
e ._
a, a

E .
A .

2, 4, 6, 8

2. VOWELS.

short and long a in German Mann and

short and long open 0-sounds. Respectively as in German

voll and English saw.

short and long close ^-sounds, as in German Ton.
short and long as in English full and fool.
short and long close z-sounds, as in German sie.
short open /-sound, as in English pin.
short and long close ^-sounds, as in German See.
short open ^-sound, as in English met.
short and open as in English hat and bad.
obscure vowel of undefined quality,
as in English but.

denotes elision of final vowel. Thus wa'T igi'ux from

wa'lu igi'ux.

denote main and secondary stress accents,
denote abnormally long (rhetorically lengthened) vowels,
approximately 2, 4, 6, and 8 times as long as ordinary long
vowels.

denotes abnormal length of preceding consonant,
denotes that vowels so separated are to be prononnced
separately,
enclose words of English translation not found in Indian text.

WISHRAM TEXTS

EDWARD SAPIR.

— PUBL. AMER. ETHN. SOC. VOL. II.

I. - MYTHS.

1. ISK.'U'LEYE QE'NGI GALI'XOX DA'UYABO wiLx.1
The Origin of Fish in the Columbia.

Isklu'lEyE3 icqagi'lak gatca'wiqiaxit itcta'natck. Kxwopt
galicglu'ya, tkla'munak ickte'lgwiptck wimalia'mt. Ke'nua
ikla'munak gali'xox. Gayuxu'ni. Aga kxwo'pt na'qxi
gacgigr/lga. Ge£'lt£ptck, gali'kta ya'xiba ca'xalix, ikla'ckac
5 gali'xox. GasfxElutk, gayaxa'limafx, wi'tla gayuxuxni.
Gacke'gElkEl yuqxslqt. Gacxh/xwa^it : "Itkxwa'-id idE'l-
xam ; Ihxni't da'ulEx ilk.'a'ckac." Naxlu'xwa-it axklE'skax :
•AntklgElga'ya." Aga kxwo'pt axgo'qunk naxqxi tq!ex
gaklo'x ilkla'ckac. Aga kxw67pt luxu^it. Axg6rqunk
10 naxtu'xwa-it : "Isklu'lEyE ya^tau." Wa'au axkls'sgax
gaklgE'lgax, gaklakxa'-ima ilkla'ckac aknfmba.

Gacxuk!wa'x tctoqlia'mt. Luqxwi'lqt, galksu'klam. Gal-
kcu'x dakda'k, Twi ixwi galkcu'x. Qucti'axa ikala ik!axc-
kac. Axk!F/skax galaxkim: alt!uxkti ikla'ckac ika'la bam'
itkia'munak." Aga kxwo'pt galu'ya, Iqlo'p gagi'ux iga'kwal,

ndcr thb title are included fourteen short myths dealing with Coyote as

Iturc-hero and transformer, often as trickster. They, very likely with others

I, evidently belong together as a sort of Coyote cycle, and were, with

the last two, told by Louis Simpson as one myth in the order

e conception that keeps them together is that of Coyote travelling

olumbia as, in the main, corrector of the evils of the mythic or

c order of the separate incidents being determined by the topo-

I. MYTHS.

1. WHAT COYOTE DID IN THIS LAND.1
The Origin of Fish in the Columbia.

<i> J

Coyote2 heard about two women who had fish pre-
served in a pond. Then he went to them as they were
collecting- driftwood from the river. He turned himself

into a piece of wood trying (to get them to pick him up).
He drifted along. But then they did not get hold of him.
He went ashore, ran off to way yonder up river, and
transformed himself into a boy. He put himself into a
cradle, threw himself into the river, and again drifted along.
The two women caught sight of him wailing. They
thought: "Some people have capsized, and this child is
drifting towards us." The younger one thought : "Let us
get hold of it." But the older woman did not want to
have the child. Now it was drifting along. The older
one thought : "That is Coyote." Nevertheless the younger
woman took the child and put it in a canoe.

The two women started home towards their house. The
child was wailing, and they arrived home with it. They
took off the cradle from it and looked closely at it. As it
turned out, the child was a boy. The younger one said :

graphic sequence of the villages at which they are localized. Compare the Coyote
myth in Boas's Chinook Texts (pp. 101-106) and Kathlarnet Texts (pp. 46-49),
though the establishment of taboos, which is the chief conception in these, is
not at all strongly marked in the Wishram Coyote cycle.

2 Compare, as a striking parallel of this myth, Goddard's Hupa Texts (pp. 124,
125), where Yimantuwinyai, the Ilupa culture-hero, is also fed with eels by a woman
who guards all the salmon.

gatccu'-

delict gagi'lukcmit iak»cxa'tpa. Na'wit kxopt _
tukc ' sa'q" sa'qu gatccu'lxum. Klu'na gagi'lut, wi'tla gatc-
cu'tu'kc citll'xka. Kxwopt gayugo'ptit, cikxa'-imat ci'tlix
yak'cxa'tpa. Gackim : 'logo'ptit; ag' atxu'ya itklu'na
5 tkla'munak."

Aga kxwo'pt gactu'ya ya'xi. GalixlE7tck, gatccu'kct
ya'xi'ctu'it. Aga kxwo'pt dakda'k galfxox. Aga kxwo'pt
gatcu'gwiga tcta'lxlEm. Kxwopt galixHqtck uxwaq!ex-
waial/ Gatkn'kst aga galixhdE'mtck. Gatcugwegfilx itc-

10 ta'ixlEm wila'laba uxwaqleValal. Aga kxwo'pt ixwi i'wi
gatci'uxix. Tslfiks gatcixlu'xix. "Dab' a'ntcuqxida'mi-
daba. Aga kxwo'pt atgi'a yaga'tfpa wi'mal." GwE'nEma
itga'bun gatclu'x, iga'bsnac E'nEgi gatdu'x. Aga kxwo'pt
gatclxli'ma kwo'ba. Wi'tia galixuk!wa'x itctoqlia'mt.

15 Wi'tia da'ukwa gasi'xlutk. Wi't!a kwo'ba galikxa'-ima
iga'k!wal ci^'lict. Wi'tia gayugo'ptit.

Aga gactu'yamx. "Ya'qxwiu ikla'ckac," gacki'mx, ttpa-
lala'i itlu'kti ikla'ckac, iage'wam." Aga kxwo'pt gaLo'qwe.
Gayutcu'ktix, y^'qxwiu ikla'ckac. Wi'tia gactu'ya tkla'-

20 munak. Witla gatccgE'lkEl ya'xi ctu'it. Aga kxwo'pt
nixElga'-ulx. Aga kxwo'pt tcta'hdEm gatcu'gwigax. Aga
kxwo'pt galixi'lqtck, saqu galixi'lxumx. Aga kxwo'pt
na'wit gayu'ix liaga'bEnba. Gayu'yam ili£ga'bEnba. Aga
kxwopt gatcigE'lga yaga'bsn. Aga kxwo'pt gatcilga'mit

25 wI'lExba yaga'bEn; gatci'xga, dagwa't wi'lsx gali'xox ; Lla'k
gali'xox yaga'bEn. Wi'tia i'xt gatcigE'lga, gatcilga'midix
wi'tlax. Aga kxwo'pt gu't gatci'uxix wilx ; daLla'kLla'k
gali'xox yaga'bi-n. Wi'tia i'xt gatcigE'lga yaga'bsn. Wi'tia

•- refers to icga'kwal "eel" (duale tantum), a form used along-
side of ign'kwnl (masc.).

"A boy is better than driftwood." And then she went
and cut an eel and put its tail in his mouth. Then
straightway he sucked at it and ate it all up. She gave
him another eel, and again he sucked at it, (eating up)
only half. Then he fell asleep, and half the eel was lying
in his mouth. The two women said: "He is asleep;
now let us go for some more wood."

And then they went far away. He arose and saw
them going far off. Then he made himself loose and
seized their food. He roasted the fish on a spit; they were
done and he ate. He caught sight of the fish, which were
their food, in a lake. Then he examined (the lake) carefully,
and discovered a spot where it would be easy (to make
an outlet from it to the river). "Here I shall make the
fish break out (from the lake), and then they will go to
the Great River."- He made five digging-sticks, made
them out of young oak. And then he put them down
in that place. He started back home towards their house.
Again, just as before, he put himself into the cradle. Again
there (in his mouth) lay the eel's tail. Again he fell asleep.

Now the two women arrived. "The boy is sleeping," they
said; "very good is the boy, being a great sleeper." And
then they retired for the night. Daylight came, the boy was
sleeping. Again they went for wood. Again he saw them
going far away. Then he got up and took their food.
He roasted it on a spit and ate it all up. Then straight-
way he went to where his digging-sticks were. He took
hold of one of his digging-sticks. Then he stuck his
digger into the ground ; he pulled it out, and the earth
was all loosened up ; his digging-stick broke. He took
hold of another one and again stuck it into the ground.
Then he loosened up the earth, and his digger was all

2 That is, Columbia River. The word wi'mal of the text is never used to refer
to any other river. All other streams are denoted by wi'qxaL

gatcilga'mitxix ; dagwa't gateaux wilx, daiJakiJa'k gali'xox
yaga'bEn Bahi'n. GatcigE'lga ilala'kt; wi'tla L!ak gali'xox
yaga'bKn. A'ga gatcigE'lga ilagwE'nEma, gatcilga'mitxix ;
clagwa't gatci'uxix wilx. Aga kxwo'pt gadigusgwa'-ix
5 ux6q!e'walal yaga'iliamt wi'mal.

Aga kxwo'pt naxlu'xwa-it axo'qxunk ; gagu'lxam :
•Nimxatxulal, 'Htlu'kti ilkla'ckac;1 nS1 ninxik/xwan,
•Isklu'lEyE ya'xtau.' A'kcta yakla'mEla-ix itcftxox txa'ika
isklu'lEyE da''uya wi'gwa. Niamtxu'lal, 'Na'qxe atklgsl-

10 ga'ya tfkla'ckac, isk!ulEyE ya'xtau.' A'kcta itxa'giutkwox
itxo'x, itcl'teox isklu'lEyE." Aga gactu'ya tcto'qliamt.
Aga ya'xt!ax galicglu'ya tctoqlia'mt.

Gatccu'lxam : "Aga Iga pu qx^ma mtE uxoqleValal
nu'gw omtktu'xwa? Emtetsifnon, ag' ayamdulxa^a mda7!-

15 ka. Aga qloa'p atgadrmama idE^xam da7uyaba wflx •,
EmtxE'luitcatk." Aga idE^xam qxawitcfmElit "di/lululu."
aAga atgadixmama daxuyaba wixlx •, daxda^aitc itga^xlEin
idElxam. Cma'nix aqiurxwa ixqleValal kxwo^t pu am-
tedi'mama mda'ika. Imda^leu ig^xox isklwo^atsintsin

20 mda'ika. Aga daxuya wixgwa i^mtkulk ; qexdau yamdi/p-
quna, 'Sklwo'latsintsin.' Cmanix atgad^mama idElxam
atkignlga'ya ixqle'walal. Aga kxw67pt amtedrmama mda7!-
ka, aqEmdupquna/ya, 'Isklwo^latsintsin icdrmam ; gatc-
cu'pgEna isklu'lEyE.' Qe'dau pu alugwagi'ma idE'lxam.

25 "Da'uctax gatctcxcks'in isklu'lEyE itctaxnatck ; aga cda'x-
dax icdi'mam.'" Qe'dau agatccu'pgEna iskiu'lsyE.

Coyote and the Mischievous Women.

Aga kxwo'pt galilwilxt wi'mal isk!uxlEyE. Gayuya'2
gayu'yam Ixtpo' wilx. GatcagE'lksl anE'mckc i'nad wi'-

1 Contracted from na'ya.

broken to pieces. He took hold of another one of his
digging-sticks. Again he stuck it into the ground ; he
loosened the earth all up, and his third digger was all
broken to pieces. He took hold of the fourth one ; again
his digger broke. Now at last he took hold of the fifth
and stuck it into the ground ; he loosened the earth all
up. And then the fish slid over into the Great River.

Now then the older woman bethought herself. She
said to her companion: "You said, 'The child is good-/
I myself thought, 'That is Coyote.' Now this day Coyote
has treated us two badly. I told you, 'Let us not take
the child, that is Coyote.' Now we have become poor,
Coyote has made us so." Then they went to their house,
and he too went to them to their house.

He said to them: "Now by what right, perchance,
would you two keep the fish to yourselves? You two are
birds, and I shall tell you something. Soon now people
will come into this land. Listen!" And the people could
be heard "clu'lululu" (like thunder rumbling afar). "Now
they will come into this land ; those fish will be the peo-
ple's food. Whenever a fish will be caught, you two will
come. Your name has become Swallows. Now this day
I have done with you ; thus I shall call you, 'Swallows.'
When the people will come, they will catch fish ; and then
you two will come, arid it will be said of you, 'The
swallows have come; Coyote called them so.'3 Thus will
the people say : 'From these two did Coyote take away
their fish preserved in a pond; now they have come.'"
Thus did Coyote call those two.

Coyote and the Mischievous Women.
Then Coyote travelled up the river. He went and went,

2 This explains why the coming of the swallows is synchronous with the first
salmon-run in the spring.

mat. Aga kxwo'pt gagigixlumnitck i'nadmax wi'mal :
•QK'nEgi' nxtuxxwan maxikaba." Qxexdau gagiuxlxam ax-
DKmckc isk.'u'lEyE. Kxwopt galixluxxwa-it : "He tq!exx
ag' ano'xw' anE'mEckc Iga." Gayaxa'limalx, IE'P galixxox.
5 GaliktcVptck gatcgElkExlxpa. Gasixluxtk; k!axya. Exwi ga-
li'xox gayaxa'limatxpa. Kxwo'ba cka'xax. Wixt!a gaya-
xalimatx ; IE'P gali'xox ihcqoxba. Galixluxxwa-it : " Quctix-
axa tqle'x cknuxt; icExnqoq k!ma naxit!ax incgextaql." Ga-
liktE'tck; k!a'2ya.

10 Cta'xya i'nadix qla'tsEnba gatcgE'lgElx. Nixhi'xwa-it :
"Qucti'axa k!waxlalaq ckinu'xt." Aga tcic iki'xax. Ga-
lixlu'xwa-it : aQExnigiska! qucti'axa istsifnon dsnu'x k!wax-
lalaq cknuxt." Galixlu'xwa-it : ttK!wotk' axga !" Gatcgi7-
luma: "Aga mdaxit!ax kxw6xba da/mino' imtx^x imttslf-

15 non iltcqcVba. IdE^xam alugwag^ma, 'Cda^ctox isk!ux-
InyE gacki'ux k!waxlalaq ; ists!fn6n gateci/pgEna.' Da7-
minua vvila'laba amtxuxxwa istslfnon."

(Tom Simpson's Version.8)

Gayuxya isk!uxlEyE; Laxx galixxux. GatccgExlkEl ctmockt

icgagi'lak ixnadix ctuwixlal. Gacgigiluma : "Mtix 'sk!ux-

20 leyr; ; tqlfx qmuxt." Aga kxwo'pt galixluxxwa-it : " LEXX!EX

antcu'xwa kaL.'axlatx, 'Axgixkal naluxmqta.'" Aga kxwo'pt

niktca'x. Aga kxwopxt gatccuxlxam : "Kwaic nigaxtEmxt

Aga wixt!ax gacgiuxlxam : "Emtix; tq!ixx qmuxt."

That is, with which to catch them, so elusive were they.

docs not appear what sort of water-birds the mischievous women were
transformed into, possibly divers.

and arrived at a certain land. He caught sight of two
women across the river. And then each shouted out to
him from across the river: "How fond I am of you!"
Thus the women spoke to Coyote. Then he thought :
"Well, now I should like to have the women." He threw
himself into the river and dived under. He came to land
where he had seen the two of them. He looked about ;
there was nothing to be seen. He turned about to where he
had thrown himself into the river. There they are still.
Again he threw himself into the river and dived under
the water. He thought: "Truly, they like me; but I for
my part have left behind a fish-line."1 He put his head
above water ; there was nothing to be seen.

Across yonder were the two women where he had first
caught sight of them. He thought: "Truly, they make
me crazy." Now he feels cold. He thought: "How
now ! they are really two birds, but they make me crazy."
He thought: "Never mind, now!" and called out to them:
"Now you two there have for all time become birds in
the water.2 People will say, 'These two have made Coyote
crazy, so he called them birds.' For all time you two
shall be birds in the lake."

(Tom Simpson's Version.3)

Coyote went along (until) he came to open country.
He caught sight of two women dancing on the other side
of the river. They called out to him : " Come, Coyote !
we love you." And then he thought: "I shall deceive
them by pretending that my wife has died." So then he

3 Tom Simpson, brother of Louis, took exception to the transformation in the
first version, when this was read to him, and denied its correctness. The trans-
formation to water-birds seems more appropriate than that into rocks, however.

Aga kxwo'pt gayukli'xa q!w6'bixix; IEP m'xox. Gali'k-
tatck. Aga kla'ya gatccgF/lkEl i'nadix. E'wi gali'xux ;
i'nadix gatccgF/lkEl. Aga' wi'tla gayukli'xa, gaHcgElkli'xa.
Aga wi'tla qloa'p gatccu'x. Aga wi'tla Isp ni'xox. Ga-

5 li'ktatck. Aga wixt!a k!axya gatccgElkEl. Aga wixt!a e7wi
ni'xux; gatccgE'lkid wit!' i'nadix. Aga kxwo'pt nixhi'xwa-
it: aAg' antcklwa'mida." Aga kxwo'pt gatccklwa'mit.
Gali'kim iago'niEnilpa, galixlu'xwa-it : "Ag atga'dya Na-
dida'nuit k!ma k!axya pu kwa'lalaq amtktu'xwa idElxam."

10 Aga kxwo'pt ick!axlamat gacxu'x.

Coyote as Medicine- Man.1

i'xat iqlfyuxt wfixatpa yuxt, yaga'lx'ix- ixu'xt atqxidi'w'
ilt'paq. Aga kxwo'pt galixla'gwa isklu'lEyE; mang iaxa't
gayu'ya. Gatco'guekEl idnE'mEckc tksEnbnE'nhc iltcqo'ba.
Aga kxwo'pt nexlu'xwa-it : " Anixmictxa'ma iqle'yuxt ia-
ga'lx'ix-." Galiglu'ya; gatciu'lxam : "Na'qe tci pu Ika'la
aminKlmi'ctxa imiga'lx'ix- ?" Aga kxwo'pt gatciu'lxam :
"Kwotka' yamElmi'ctx." Aga kxwo'pt gatcigs'lga, ga-
tci'ukul. Kxwopt gatcxutxumi't iak!a'lx'ix\

Kxwopt IE'P gatci'ux kxwo'ba saiba' IksEnbna'nlx. Aga
20 kxwo'pt gakcu'bEn* a'-ixad, gala-tfa'-itam, gayalga'xit dapa't.
Aga kxwo'pt tea ko'pt gala'xux.

Kxwopt galgagE'lga, galgal i'wa Ixli'wi. Galga'gElkEl
dn'nEgi i'algat. Aga kxwo'pt kla'ya qE'nEgi galko'x pu ;

1 Compare with this myth Boas's Traditions of the Tillamook Indians (Journal
of American Folk-Lore, Vol. XI, pp. 140, 141); Teit, The Shuswap (Publications
of the Jcsup North Pacific Expedition, Vol. II, p. 741).

1 1

burst out crying. He said to them : " Not long ago my
wife died," and again they said to him: "Come, we love
you." And then he swam up close. He was under water.
He stuck his head out, but did not see them across (from
where he had started). He turned around and saw them
on the other side. Then again he swam, swam towards
the two women. Again he approached them ; again he
was under water. He stuck his head out, but again he
did not see them. Then again he turned about, and again
saw them on the other side. And then he thought :
"Now I shall take them home." So he took them home.
He said in his heart, he thought: "Now the Indians
will come, but you two shall not make the people crazy."
So then they turned into rocks.

Coyote as Medicine- Man.1

A certain old man was sitting in the trail with his penis
wrapped about him just like a rope. And then Coyote
passed by him and went on a little beyond. He saw
some women jumping up and down in the water. And
then he thought: "I shall borrow from the old man his
penis." He went over to him and said to him: "Friend,
would you not lend me your penis?" And then (the man)
said to him: "All right, I shall lend it to you." So then
(Coyote) took it and carried it along with him. Then he
put it on to his own penis.

Then he shoved it under water right where the women
were jumping up and down. One of the women jumped
up, the penis got between her legs, and it remained stuck
a little ways. And then she became ill(?).

Then the (other) women took hold of her and brought
her yonder to shore. They saw that something was

kla'ya di-'n Engi *q!6'p pu galgi'axox. Aga kxwo'pt ga*-
gagn'lga, mank fxle'u galko'x. la'x' isklu'lEyE^ i'nadix
wi'mat ; gatgi£lte'd£fx. Galiglo'ma isklu'hsyE : " WaqE'nEkc
tcKX u'mckax; axk' E'nEgi amcgi'uxa Iqlo'p." Gatki'm :
5 "QE'nEgi IgElxtxulal Ifxat? GalkiX ^WaqE^nskc E7nEgi
JqTo'b Emckfx.'" Aga kxwo'pt galgu'naxtck ; galga'gslga
waqn'nKkc. TC!EX ga'tgux ka'xdau ExnEgi Iqlo'p galgi'axux ;
tcaxa'-i gayalda'uixumx. la'xt' isklulEyE yaxi'ba lq!6p
tq!6'p gatci'ux; saxqu kwopt gatcilxo'ktcgom iaga'lxix.

10 Na'wid wixt!a gayu'ix isklu'lEyE. Qa'matki gayt/yam;
kxwo'ba galixa'-imaya. Aga daxua agagi'lak itcatcqu'mEm
aki'ax; gaqo'kla, na'wit gaqo'kctka. Ga^gi'unaxl ilage7-
wam; gaqigE'lgax ickalax. Galgiu'lxam : "Ag' amugwi'-
la-ida." Kxwopt ax-i gal^xox. GayuguHa-itum, ar-i nfxox.

15 Aga kxwo'pt gayugwila-it, gayugwila^itx. Gairkim:
"Kla'ya dan itca'lxpa, k!arya wi'mqt itcalxpa." Qxi'dau
gali'kim icka'lax.

A
Aga kxwo'pt galu'gwakim : "Ya'xib' i'xat isklu'kyE

yuxt idiage'wam." Aga kxwo'pt gaqiulxa'mam : " Qfi'ngi
20 mxlu'xwan, amagi'la-ida, qEmtga'lEmam." Aga kxwo'pt
gali'kim : "A'2, na'qe pu anu'ya ya'xi itgE'xuit ; ha'-e
fgvvE'nEmikc InK'mckc dan ilaka'lEmax. Kla'ya! algEnt-
ga'lKmama IgwE'nEmikc ; aic kia'la algEnu'xa." Aga
kxwo'pt galklulxa'mam IgwE'nEmikc dan itlaxa'lukc: "Ag'
25 amckiuga'lKmama iqle'yuqt idia'gewam." Ya'x' isk!u'lEyE
IC!EX gatcu'xwa apxa'dit agaq!a'ptcxak ; tcqa'q tcqaq ga-
tcu'xwa. Aga gali'guqam ; gatdu'lExam : aItcqp:'mEm ax-
qxa'tcpa." Kxwopt gatclu'mquit ; galixalxni'ma dalpa'l
gatctu'mquit kaLla'latx ilqa'wulqt.

The Raven plays the part of the medicine-man in Wishram mythology (cf.
I!M> the story of « Coyote and Skunk," No. 15.

sticking- to her, but they could do nothing with her ; they
could not cut it out of her with anything". And then they
took hold of her and carried her a little farther away from the
water. Coyote was far off across the river, and they
dragged him into the water. Coyote shouted: "Split a
stone (as knife) ; with it you will cut it off." They said :
"Whatdid some person tell us? He said, 'Cut it off with a
stone knife.' " And then they looked for it and found a stone.
They split it, and with the same they cut off the (penis)
from her. It had run up right into her. That Coyote over
yonder cut it all off. Then he turned his penis all back
(to himself).

Immediately Coyote went on again ; he arrived some-
wheres, and laid himself down there. Now this woman
is sick ; they took her with them and straightway carried
her (home). They looked for a medicine-man and found
the Raven.1 They said to him : " Now you will treat (her) ;"
then he assented. He went to treat her ; he had consented
to do so. And then he doctored and doctored (until) he
said: "There is nothing in her body, there is no sickness
in her body." Thus did speak the Raven.

And then the people said: "Yonder is a certain Coyote,
who is a medicine-man." Then they went and said to
him: "What do you think, will you treat her? We
have come for you." And then he said: "Well, I could
not go so far on foot -, there must be five women without
husbands. No ! five women will have to come for me ;
they will just carry me on their backs." And then they
went and said to five women who had no husbands :
"Now you will go and bring the old medicine-man." Coyote
yonder split some alder-bark and chewed at it. Then the
women came to meet him, and he said to them : "I am sick
in my breast." Then he spat ; he showed them that what
he had spit out was red and pretended that it was blood.

•Aic k!aT amcgEnu'xa klEmEkE'dEc gigwa'ladamt itc-
qla'qmq* qa'datcix ilqa'wulqt daiaV alu'ya gigwaladamt
wi'lxiamt. Cma'nix iwat ca'xal itcqla'qctaq dala'x pal
anxu'xwa Bqa'wulqt, anE'mxta.1 Gigwa'ladamt itcqla'qctaq

5 itlu'kti; kla'y' anE'mqta."1 A^xaxt naVit k!axla gagi'ux ;
a'niwat axklfi'skax k!axla gagixux; gigwa'ladamt ^ iaq!a7q-
ctaq kla'la gagi'ux. Gagi'uk^. 'Aga kxwo'pt na'wit ga-
yaxalga'yapq. Na'wit Llma'n L!man idia'kcEn gatctalga'mit.
Naxhi'xwa-it : "A-iwa'u ilakla'niEla ilqle'yoqt ; naV it!uxkt'

10 itgKnu'x itqle'yoqt. Aga kxwo'pt L!a'xu gagiula'da wilxpa.
Kxwopt gatclE'mquit tqaVulqt gagiula'dabit. Gala'kim

waga'lxt, gagulxam:
yoqt.

it!uxktix

mux iq!e7-

Aga kxwoxpt wi't!' ae'xat kla'la gagixux. Aga kxwo'pt
15 gagi'ukuh NaVid da'ukwa wixt!a gatcu'xa; wi't!a gatc-
talga'mit idia'kcEn. Gagirukul na'qe y^lqdix ; witla gagiu-
la'da. Witla gagulxam : «Naxq' itlu'kti imiuta'da ; tclfl
imi'ux iqle'yoqt. Si'klslutk ; wixt!a ilqa'wulqt liagE'lpx,
kxvva' kxwa ik^xox." Aga kxwo'pt wi'tla klala gagi7ux ;
20 agagixukul alalu'n. Wi7t!a da'uxwa gatcu'xa; Llma'n Llman
gatcu'xa. Gagi'uk11! naxqi ya'lxdix aga wixt!a gagiula'da.
Aga kxwo'pt wi'tla gaklu'lxam a^xat : "A" naq' itlu'kti
mcki'uxt iqle'yoqt. Aga la'blat tdumgwe'lit, Jqa'wulqt
ligE'lpx; tchd tclE'l

25 Aga kxwo'pt kla'la gagi'ux alala'kt. Gagi'uk11! wixt!a
a'xta. Wi'tla da'uxwa gatco'xwa Llma'n Llman. Wi'tla
gagiula'da. Qo'ct aga q!6xp Igi'uxdix itquHxba itca'mqtp'

1 AnE'mxta stands for anu'mqta.

"You will just carry me on your backs so that my
head is downward, in order that the blood may slowly go
down to the ground. If my head is turned upwards, my
mouth will perhaps become filled with blood, (so that) I
shall die. It is good that my head be down ; (so) I shall
not die." One of the women straightway took him on her
back; the youngest one carried him first; she carried him
with his head turned down. She went along with him.
And then straightway he put his hands between her legs.
Immediately he stuck his hands into her private parts
and fingered them. She thought: "Oh! the old man is
bad ; the old man did not do good to me." So then she
threw him down on the ground. Then he spat blood
when she had thrown him down. One of the older sisters
spoke, and said to her: "It is not good that you have
hurt the old man."

And then one of the women again took him on her
back. She went along with him. Straightway again, as
before, he treated her ; again he put his hands into her
private parts. She did not carry him long ; she also
threw him down. Again one (of the sisters) said to her:
"It is not good that you have thrown him down; you
have hurt the old man. Look at him ; again blood is
flowing out of his mouth, he is coughing." And then she
also put him on' her back ; now she was the third to carry
him. To her also he did as before; he fingered her pri-
vate parts. She did not carry him long, but threw him
down also. And then again one of the women said to
them: "Oh! you have not treated the old man well.
Now he is continually spitting out much blood, the blood
is flowing out of his mouth ; you have hurt him badly."

And then the fourth woman took him on her back.
That woman also went along with him. He treated her
also as before, fingering her, private parts. She also threw

axi'mat. Gaktu'lxam aklu'na a'exat aga saqu axoqE'nk,
a'xka waJa'lxt: "QE'nEgiska mcgi'uxt iqle'yoqt idia'ge-
wam! si'kteiutk, tfqa'wulqt tegE'lpx ; aga qioa'p ag'
ayu'mqta. QE'nEgi qxfdau Emcgi'uxt iqie'yoqt?" La'-itc-
5 kaba galki'm ILa'ktikc : "Qxi'dau na'ya itcnu'x iqle'yoqt."
A'exat wirt!a da'uxwa na'kim : "LIma'n iJman itcnu'x."
GalxE'lxamx: tfAg' alema a'xtiax alaxElqla'xid' alEma;
alaxtuxwa'-ida yak!axmEla iqie'yoqt qucti'axa."

k!axla gagi'ux wi't!a aklE'n' a'-ixat aiagwE'nEma ;
10 aga gagixukuL Aga w^tla daxukwa gatcu^a. Aga qloa^
itquJe/ba; aga gagiu}a7da kxwo^a. Aga kxwoxpt itca^xt-
pa aga gaqxoxgwiga idE'lxam atgigi^alama ayugwixla-ida ;
gaqxo'gwigax itslfnonks1 qxfdauEmax wflxpama itqcxila7-
uwukc idaga^Ex idaxitCE^Elit ; alugwa^alam' a^Ema cpak.

15 Gairkim idiage'wam isklu'lEyE : "Aga t!axya mcgaxi'-
ma." Aga kxwo'pt gaqaxi'ma ; galuxwi'la-it idElxam da'-
itcka atgigi'lalama. Gali'kim idiaxi'lalit : 3 "Na'qe pu
anugwHa-ida na'-ima na'ika. Daba/ dan mcg-iaxaia'dagw'
a-ila'-u qxa'datc' itiu'ktix anugwila-ida." Aga kxw6xpt

20 gaqigE'lga ilqloa'dit; a-ila'-u gaqxi^loxix. Aga kxwo'ba
gayagu'nila-it, agatctulxam : "Cma'nix exwi anltxa' ilx-
IccE'n ca'xEl, aga kxwo'pt amcklalama."

gatctu'ckam idk'ktmax aga galugwa'lalamtck. Aga
kxwc/pt gayugwi'la-it ; a-iiJa'k gatcto'x itka'qwit. Aga
25 kxwo'pt gatcielga'mit iaklalx'ix-, gatcu'ctga. Galaglu'ma :

1 Its'i'nunks stands (or it-ts!i'n6nks.

Idiaxi'lalit (cf. -gila-it, «to doctor") denotes properly «medicine-man" in

capacity of Moctor," of dispeller of disease; idiage'wam is used as equivalent

to «shanum" in its -wider sense of one who can inflict harm on otters by his con-

him down. Behold, now they were approaching to where
the girl was lying sick in the house. Now another one
of the women, the oldest of. all, — she was their oldest
sister, — said to them: "How you have treated the old
medicine-man ! Look, blood is flowing out of his mouth ;
now he is close to dying. Why have you done thus to
the old man?" The four women said among themselves:
"Thus has the old man done to me myself." One again
said in like manner: "He fingered my private parts."
They said to one another : " Now she too will find out ;
she will think that the old man is bad, after all."

Now also the other one, the fifth, took him on her back
and went along with him. Her also he treated as before.
Now the house was near by, and there she threw him
down. And then people were gotten where the woman
lay sick who should sing for him, while he was to treat (her) ;
they obtained animals of such3 kind from the land, large
deer who could make much noise ; they were to sing
out loud.

Coyote, the medicine-man, said: "Now lay her down
carefully." And then they laid her down ; the people who
were to sing for him seated themselves. The medicine-
man said : "I alone would not treat her. Put something
around her here to hide her from view, so that I may
treat her well." And then they took rushes and put
them over her to hide her from view. Now there he
sat by her, and said to them : "If I turn my hand up,
then you shall sing."

Then he took up the song, and they started in singing.
And then he treated (her) ; he spread apart her legs. He
stuck his penis into her and copulated with her. She

trol of spirits. Not every idiaxi'lalit or "doctor" was such a "shaman" or "tama-
noas," though an idiage'wam could generally cure disease. In the text the two
words are used interchangeably for "dispeller of disease."
3 Accompanied by a gesture in the recital..

2 — PUBL. AMER. ETHN. SOC. VOL. II.

•Lgna'2ctglEl ttqle'yoqt." Ca'xsl gatctu'x Ka'kcEn ; gatc-
hi'lxam: "AgE mcuda'2gwaltck, cpak mckla'temtcfc,11
Aga kxwo'pt cpak galugwa'lalEmtck a'lalalala. GacxEl-
ga'xit ickla'lx-ix-. laka'xta qucti'axa ya'xta yakla'lx-ix-
5 Lqlo'p galgi'ux aqE'nEkc ExnEgi-, gaya'lkapq cftlix ya'xtau,
qxfdau gatcu'ctgax. Gacxgla'qlkax, gacxElga'xitx.

Aga kxwo'pt xwo't gatciaxu'xax. Na'wit tla'ya galaxux-
xwax. GagugEmtcxu'qax wa'kaq: "QE'nEgi aga mki'-
xax? Aga tci mtlu'kti imxu'x?" - - "Aga ntlu'kti inxu'x
10 klma' dnux Hgnu'ctk ilqle'yoqt." — 'Qxotk' ax-u, ga'n a-ic
rmxux; aga ti'aya ilgmu'x ilqle'yoqt." Aga kxwo'pt ga-
qiu'lxam iqle'yoqt: "Aga ma'ika ami'gikal iga'xux." Ga-
irkim: "Na'qi tq!e'x nluxt Iqagi'lak. Qxa'daga ngucgir-
wal; na'qi tqagilak k!axxc." Aga gayu'pa-, gali^glo'qlq.

Coyote and the Mouthless Man.

15 Wi'tlax galHwilxt w^mal isklu'lEyE. GatdgE^kEl ilgoa7-
tilx qucti'axa ilkaxla ilaxni7!!! ma%ix. GatclgE^kEl lEp
gatxux ihcqo'ba. GalktExtck; gixgad ix't ina^un, dirgad
ix*t ina'gun ilaxkcEn ligE^gat-, galgikxaMm' aknfmba
ina'gun. Kxwopt tk!f gatdu'x; gatdgE'lkEl galklo'ql'

20 alakcs'n EnEgi, Igioqte'lal aknfmba. Galixlu'xwa-it : aLEr-
pEt afxi/xwa anigElgaxya anilxu^tga !xt ila^agun ; gwax-
nixtcla qExnEg' alxu'xwa."

LE'P gatxo'x. Aga kxwo'pt gayuklwfxa ilaxnfmtemt.

Gatcignlga txt ila'nagun. Gayu'ya, gatcixukl iJa^agun,

25 gatci'upcut itlo'xwatckpa. Aga kxwo'pt yaxta kxwo'ba

called out: "The old one is copulating with me." He
put up his hand and said to them : "Now go ahead,
sing hard." And then hard they sang and sang. The
two (parts of the) penis stuck together. Truly, that was
the same penis which they had cut off with the stone
knife ; that (Coyote) penetrated her halfways, thus he
copulated with her. The two (parts of the) penis recog-
nized each other, they stuck together.

And then he pulled it out of her. Straightway she
became well. Her mother asked her : " How are you
feeling now? Have you now become well?" - "Now I
have become well, but the old one has copulated with
me." - "Well, never mind, just keep quiet; now the old
one has done well to you." And then the old man was
told: "Now she has become your wife." He said: "I
do not want a woman. I am walking about without
particular purpose; I desire no woman." Then he went
out of the house ; he left them.

Coyote and the Mouthless Man.

Again Coyote travelled up the river. In the water he
saw the canoe of a certain person, as it turned out, a man.
He saw how (the man) dived into the water. He came
up out of the water, his hands holding one sturgeon on
that side and one sturgeon on this ; he put the sturgeons
down in the canoe. Then (Coyote) looked on and saw
him count them with his finger, pointing about in the
canoe. He thought: "When he dives, I shall take hold
of and steal from him one of his sturgeons ; let us see
what he'll do."

The person dived under water. And then (Coyote)
swam towards his canoe. He seized one of his sturgeons.
He went and took the person's sturgeon with him, and

gayula'-itx; gali'xpsut. Aga kxwo'pt ga*kta'ptck ilaxnl'm-
ba ; galktakxa'-ima aknl'mba tfa'nagun 1'xt wi'tla fxt. Aga
kxwo'pt gatkto'qhi; wi'tla gaMo'qla. Blx2t galklo'ql; i'xt
alaxnl'mba.

5 Aga kxwo'pt galku'qti ala'kcEn, ia'niwat ca'xlix, mank
gi'gwal, wi'tla mank tlugigwal, anix mank tlu'gigwal wflx^
pa. Kxwo'ba galgiu'qti yu'xtpa. Plx2t kxwo'b' ala'kcsn.
Ki'nua kfi'la'-ix, wi7t!a kxwo'b' ala'kcEn ; ki'nua qxa'damt,
kxwo'b' aia'kcEn iaxka'ba isklulEyE. Kxwo'b' ala'kcsn,
10 kxwo'ba sa'iba galu'ya yaxka'ba. Na'awit galigo'qwam.
Nax2wit qlwo'bixix galigo'qwom.

Gatkriuqti'lalumx ; galixtcklwa^anumx • t!axya galksi-
kllu'tkax. Kwo'dau yaxxt!ax tk!ix gatclu'x ifgoa'lilx ;
Ixlu'idEt ilgoa'h'lx. Qucti'axa kla'ya ila'k^xat; ia'ima ilax-

15 gEtc kwo'dau ilsta^us ila^Lioxwe. Warwa galgixux
ilagErtcpa kxmE naxqxi gatclxtcmo^ ; aic ki^wal ilagE7tcpa :
ttDEn dEn dEn dsn." Quctixaxa Igi^mela ya'xtau q^dau.
Aga kxwo'pt qexdau galgiu'lxam ila^Etc E^Egi : "Naqx'
itlu'kti ma'ika;" qe'dau Igiuxu'lal tfgoa'h'lx ; xaxb illuxt ila-

20 go'mEnit. "K!ma tq!^x aga Igi'uxt fga ina'gun da'ulax
itka'la; algEnuwa'gwa Iga." Qe'dau nixlu'xwa-it isklu'lEyE.

Aga kxwoxpt ga^u'ya wi'tlax alaxnfmiamt. GalixElki'lx
gahi'yapEt; ilklalamat gatdu'mitcki •, watu'lpa gatchda'-
max. Aga kxwo'pt saqu gahdilx. Gatci'uxc ina'gun •
25 tqlu'p Iqiu'p gatci'uxax ; t!a'ya t!a'ya gatclu'x ilkla'lamat.
Ina'gun gatcikxwa'tklx, gatciu'qxopk ; sax2qu gayu'kst.
Aga kxwo'pt darg gatci'ux, gatcfxtklwa. Aga kxwo'pt

hid it in the bushes. And then that (Coyote) seated him-
self there and hid. Then the person came up out of the
water into his canoe; he put his sturgeons clown in the
canoe, again one and one. A nd then he counted them •,
again he counted them. Quite silently he counted them •
there was (only) one sturgeon in his canoe.

And then he pointed his finger out, first up high, (then)
a little lower, again a little lower still, finally a little lower
still on the ground. There he pointed, where (Coyote)
was sitting. Quite silently (he held) his finger there.
(Coyote) tried (to move) to one side, there again was his
finger. No matter which way (he moved), there was his
finger (pointing) at him, Coyote. Where his finger was
(pointed to), there he went straight up to him. Straight-
way he went to meet him-, straightway he came quite
close to him.

He kept pointing at him ; (Coyote) kept dodging from
side to side; the person kept him well in eye. And he
also looked at the person ; the person was strange in ap-
pearance. As it turned out, he had no mouth ; he had
only a nose and eyes and ears. He spoke to (Coyote)
with his nose, but he did not hear him ; just deep down
in his nose (could be heard): "Dsn dEn dEn dEn." In fact
he was scolding that (Coyote) in this way. Thus he said
to him with his nose: "You are not good." Thus the
person kept telling him; his heart was dark within him.
"But perhaps now this man desires the sturgeon ; perhaps
he is going to kill me." Thus thought Coyote.

And then the person went back to his canoe. (Coyote)
made a fire when he had gone. He gathered some stones
and heated them in the fire. And then they all became
heated up. He cut the sturgeon in two, cut it all up,
and carefully made ready the stones. He laid the stur-
geon out on the stones and steamed it; it was entirely

wi't!a galiglu'ya yaka'xt' ika'la da'n ia'kcxat ; galigo'qwam
ixtxF/lKmax iskiu'lEyE.

Aga kxwo'pt gatcigE'lga ya'xta yukst it!u'kt' ina'gun.

Kwopt nixhi'xwa-it iskiu'lEyE: "Qxa'tki'ax' atciu'xwa."

5 Gatsikllu'tk ; gatcigE'lgax yaxk' itlu'kti; aMc xwi'xwi ga-

tciu'xox ina^un; kxwopt gatciula'dax. Aga kxwo'pt

isklu'lEyE: "Naxx' itlu'ktix" galixhi'xwa-it. Gatciugwa7-

lEmamEx ina'gun ; baqbaxq gatci'ux dama'la. Aga ixlu-

xwa'nit isk!i/lEyE: "QE7nEgi atciu^wa?" K!uxna fxt gat-

10 cigElga; wixt!a da'ukwa gatci'uxox.

Galiglu'ya; ixwi ixwi gatci'ux. Aga kxwoxpt galixlux-
xwa-it: aLkuxn qErngi aniuxxwa iaxkcxat anil^xa." Qanaxn
gatcigE'lga iqtaxix ; capcaxp gatci7ux axnat ; gali^ox alqi-
di'w' aq!e'weqe itcak!ixsiL Aga kxw6xpt galigluxya ; qanarn
15 tcigE'lgat iqta^x ; ixwi i7wi gatcixux. Kx^nua galixtcklwa7-
nanEmtck. Aga gatcikxa^imax iakwcxaxtpa; xwfct ga-
tci'ux; waxx gaxlxux ftagaVulqt; galiqtu^k : "Ha4 ha4."3
Gatciu'lxam : " Mxa'tcktcam wimafta^t." GaliktaxptckpEt
pla'la igi'xox; aga wa'wa gatcixux.

20 Gaqrulxam isklu'lEyE : "Na'qxe Ika yaga'il imiu'qxopk
ina'gun." Aga kxwo'pt gali'kim isklu'lEyE :' "Hi imEnoa'q3
pu; tq!e'x mitxt ina'gun ; imi'nEkux ina'gun." Aga gado-
xwi'Mitck idE'lxam: "Ika'la yakwcxavt iqi'lux." Quct
ka'nauwe, idElxam iaka'uxtau i'xt wflxam da'n idaxkwcxat.

25 Aga kxwo'pt gatxi'gElukl -, itgakcxa'tkc gatcta'wix saqu

idElxam iaka'xtau fxt wflxam. Gatcii/pqEna wilx iaka'x-

'NimtcxaVa.114 Gaqh/lxam : "AgagHak aqa'mE-

That is, the mouthless man. 2 Whispered.

1 ImEnoa'q is for imnu'waq.

Nimlcxa'ya was a village of the Cascades Indians (Wala'la) situated on the

done. And then he removed it and laid it down. Then
that same man who had no mouth went back to him ;
he met Coyote as he was eating.

And then he1 took hold of that good well-done stur-
geon. Then thought Coyote: "Wonder what he'll do
with it!" He looked at him;1 he took the good (stur-
geon). He just sniffed at the sturgeon, then threw it away.
And then Coyote thought: "It is not well." He went
and brought the sturgeon back and brushed it clean.
Now Coyote is thinking : " What is he going to do with
it?" Once again he1 took hold of it and did with it again
as before.

He went up to him and looked at him closely. And
then he thought: "I don't know what I shall do to make
him a mouth." Secretly he took a flint and chipped it on one
side ; it became just like a sharp knife. And then he went up
to him with the flint secretly in hand and looked at him
closely. In vain the man tried to dodge from side to
side. Now he put the flint down over his mouth. He
sliced it open, and his blood flowed out. He breathed:
"Ha4 hazj.."3 He said to him: " Go to the river and wash
yourself." When he had come up out of the water, he
stopped and spoke to Coyote.

Coyote was spoken to (thus): "You do not seem to
have steamed a large sturgeon." And then Coyote said :
"Well, you would have killed me; you wanted the stur-
geon for yourself. You got after me for the sturgeon."
Now the people told one another: "There is a man
whose mouth has been made for him." In truth, all the
people of that same one village were without mouths.
And then they betook themselves to him. He made

Washington side of the Columbia, about half a mile below a high rock (Ik'.a'lamat)
now known as "Castle Rock." To make amends for their former mouthlessness,
the people of Nimicxa'ya are (or were) said to possess particularly large mouths.

loda." Gali'kim: "Kla'ya! na'qi tq!e'x Enhi'xt pu tfqagi'-
lak; na'qi anlgE'lgaya."

Coyote and the Pregnant Woman.

Wi'tla gayu'ya isklu'lEyE ; gali'lwilxt wi'mal. Galigu'-
qxom ika'la idia'pc k!a'u uxwe'xt; idia'qxwit de'luxt pa't
5 itk.'a'munak. SixmrnlW; iaq!axqctaq E7nEgi yutxulft-,
"Ana^" cixElge^xEnilx. Galigu'qwom ika'la yaka'xta.
"QE'nEgi mki'ax?" — "Na'qe qxada'ga qxi'dau Enki'xax.
Axgikaxl q!oaxp aklgs'lgaya ilkla'ckac. Kxwo'ba qxe'dau
itkla'munak fnti.

10 GatcigExlga ; dakdaxk gateaux. T!ayax gatctu7x idia-
kla'munak; gatccu'gmatk itpi7nalx ExnEgi. Aga kxw67pt
gatciogomtcxu'ga : "Qaxpo/ moxt?" "la'xiba next,"

gali'kim ika'la. "Atx^ya," gali'kim isk.'u'lEyE, "ma/niwat
Emixa naik' axga andu'ctxwa daxuda itkla'munak." Aga

15 kxwo'pt gatciu'lxam : "Qxfdau pu amdu'xwa, sfnEklitk,
cma'nix itkla'munak amu'ya."

Aga kxwo'pt gadixlu'ctxEinit iaqla'qctaq ';' xol gadi'x-
lux isklu'lEyE; Aga kxwo'pt gactu'ya idia'q^iamt ikala -,
gactu'yam itq^i'ba. Gatctii'ctxuit cpalc. "Daqwa'u qeA-
20 dau mka'la pu amdu'xwa itkla'munak. Amductxumfda
cpa'k qe'dau pu daqwa'u." Gactu'pq ; gatca'gElkEl aga-
gilak; p!axla itca'lq, faMma Ika'kcEn atk!ftk!iq;ux.

Twi i'wi gatcu'xwax IkakcE'nba ; qucti'axa alka't agakcExn

1 For similar cases in Pacific coast mythology of men walking upside down,

mouths for all the people of that same one village. He
called that same land Nimicxa'ya. They said to him :
"We will give you a woman." He said: "No! I should
not care for a woman; I'll not take one."

Coyote and the Pregnant Woman.

Coyote again went on and travelled up the river. He
met a man whose feet were tied together, and whose legs
were full of pieces of wood. He was turning somersaults
and standing on his head, 1 and he kept crying : " Alas !"
(Coyote) met this same man (and said) : "What are you
doing?" — "Not of my own accord am I doing thus. My
wife is soon to beget a child; therefore have I thus come
for wood."

(Coyote) took hold of him and disentangled him. He
put the pieces of wood in order, and tied them together
with a hazel-bush rope. And then he asked him : " Where
do you live?" "Yonder I dwell," said the man. "Let
us go," said Coyote; "go first while I carry these pieces
of wood on my shoulders." And then he said to him :
"Thus you should handle it - - look at me - - whenever
you go for wood."

And then he packed it on his head; Coyote put it
around on himself. Then they two went towards the
man's house, and arrived at the house. He had packed
the wood good and strong. " Moving along in this way,
man, should you handle the wood. You should pack it
good and strong, moving along thus." They entered the
house. He saw the woman ; her body was sound, only
she had one of her hands covered up.

He examined her hand carefully ; it turned out that a

cf. Farrand's Traditions of the Quinault Indians, p. 85.

2.6

•

axkte'skax wakxa'ts itcaklaits. Datk!u'b da'luxt tgaxe-
xwo'lal. E'wi gatcu'xwax ; dafklwo'p gatco'xwax; xwo'i ga-
tcaxo'xwax wakxa'ts. "Kla'ya!" gatciu'lxam, "na'qe qeMau
aga'wan; ida'xleu wakxa'ts da'ua nigalga'xit. Qe'dau
5 knla'-lx pu amu'xwa, aga'wan amalo'xwa. Sf nEk!itk anu'ct-
ga." Aga kxwo'pt aga'wan galaxa'lux ilkla'ckac itca-
wa'nba. Kxwopt gakhi'xtum. "Qe'dau pu amlu'xwa
ilqagi'lak. A'kcta da^ula ilk!axckac ma'ika ilmi'xan tfxo'x.
Qe'dau pu amEcxu'xa da'uya fxt wilxam."

Coyote makes a Fish-Trap.

10 Aga gayu'ya isklulEyE. Na'wit gayu'ya; gatco'guikEl
itkla'uwan iltcqo'ba. Kxwo'pt galixtu'xwa-it : ^QE'ngi
andu'xwa?75 Aga kxwo'pt galix lu^wa-it : "Anuxxw' alax-
lax." Gatcu'guikEl itkla^wan itksubnaxiut. Gatcuxx axla-
lax. Aga kxwo'pt k!aru gatcu'x ala'lax, k!aru gatca'-

15 iluxix*. Aga kxwo'pt gatssu'bEna na'wid datca'xa-i ala'-
laxpa.

Aga kxwo'pt gatcu'lxam ala'lax isk!u'lEyE: "Cma'ni
pa't amxu'xwa ala'lax, cma'ni pa'! itk!a'uan imi/kwcxat,
aga kxwo'pt amgi'luma, 1U'4 nu'temst \ amgi'luma,

20 lAga pa'2l itkla'uwan ala'laxpa.'" Aga kxwo'pt galaglu'-
ma : u U'4 nu'lEmst ala'lax ;" galigi'luma isklu'lEyE : a U'4."
Aga kxwo'pt gayu'ya isklu'lEyE, gatcu'guikEl aga pa'l.
Aga kxwo'pt da'k gatcu'x a'lalax. Aga kxwo'pt gali'kim
Lsklu'lKyE: uGwa'2nEsum qe'dau amckto'xwa ; gatctu'x

25 qc'dau isklu'lEyE." (Da'uya wi'lx SkalxE'lEmax 3 ia'xliu
a'watci Sq!K'ldalpl.)

from a rope held by two posts slanting toward each other is suspended a
t trap, into which the white salmon, in attempting to jump past, fall back.
SkatxE'lEmax, or Sq'.E'ldalpt, was on the northern shore of the Columbia, above

small thorn was sticking in her little ringer, and that it
had white pus in it. He turned it over and made (the
swelling) burst, and pulled the thorn out from it. "No!"
he said to him, "not in this way is she to become preg-
nant; this which has been sticking in her is what people
call a thorn. Thus should you treat her from now on,
and you will cause her to be pregnant. See me copulate
with her !" And then she became pregnant with a child
in her womb. Then she gave birth to it. "In this way
should you deal with a woman. Now this infant has
become your own child. Thus should you people do in
this one village."

Coyote makes a Fish-Trap.

Then Coyote went on ; straight on he went. He saw
white] salmon in' the water. Then he thought: "How
shall I catch them?" And then he thought: "I shall
make a fish-trap." He saw the white salmon jumping
along, and made a fish-trap. And then he tied1 the fish-
trap, tied it on to the string. He jumped straightway
right into the fish-trap.

And then Coyote said to the fish-trap: "If, fish-trap,
you become filled, if your mouth becomes filled with white
salmon, then you shall cry out, 'U'4, I am full;' you
shall cry out, 'Now the fish-trap is quite full of white
salmon.'" And then it cried out: "U'4, I, the fish-trap,
am full;" Coyote shouted : "U^." And then Coyote went
and saw that it was full now. Then he unloosened the
fish-trap. Then Coyote said: "For all time shall you
people catch them thus ; thus did Coyote do." (The name
of this land is SkahtE'lEmax 2 or Sq!Exldalpl.)

the Cascades, at the spot now known as Cooks' Landing, about half a mile below
Drano. SkaixE'lEmax means "eating- place," while SqlE'ldalpt denotes "it keeps
tearing out," the reference being to a lake connected with the river by a narrow creek.

Coyote spears Fish.

Aga kxwo'pt wi'tla gayu'ya. Gayuya'2 gayu'yam. Aga

kxwo'pt gali'kim: "Aga palala'i mElxa'cat iltcqoa'." Gal-

giu'lxam: "Kla'ya iltcqoa'." Aga gatcigE'lkEl wi'mal.

Aga kxwo'pt gali'kim: "tttcqoa' k!axxc Ignu'xt." Aga

5 kxwo'pt galu'y' agagilak iltcqoa7; gaklut!ixb' atlfwat. Aga

kxwo'pt gagu^ada. GasixEli/tk isklu^Eys gaca^ElqliLx.

Aga kxwo'pt gayu'ya iskiu'lEys • gatca'gElga atli'wat •

gayu'ya ihcqoa7; gatclu^Iiba. Aga kxwoxpt gatch/k11!

itq^ia'mt iltcqoax. Aga kxwo^t gaqLi/qxumct qanaxn

10 idE'lxam.

Gatcu'guikEl itk.'a'uwan caxxw itkw6/kcxot. Aga kxwo^t
gatci'ux isk!uxlEyE itcuxlq. Aga kxwo^t gatculxam aq!ex-
yoqt: alLuxg ilaxna ; aniuxxw' itcu^q." Aga kxwoypt
gaklHut ilqla^ucEqcEq. N^qxi tq!exx gatclu^. Aga
1 5 kxwoxpt gayuxya ; gatcuxx awoqrtca cu^cux ; gatca^iginxda
itcu'lqpa.

Aga kxwoxpt gatcrutem ik!axuwan. Aga kxwo^t gatcix-
ukul itquHa'mt. Aga kxwo'pt gatci'uqxopk. Aga kxwo'pt
gayu'kst; gayu'ximux iga'pkwal ; qana'n idE'lxam gayu'xi-
20 mux. Aga kxwo'pt gali'kim iskiu'lEyE : "Qe'dau amcgi'-
uxa ikla'uan da'uyaba wi'lx idE'lxam." Aga kxwo'pt gat-
giulxam idE'lxam: "Aga agagi'lak ama'gElga," Gali'kim
iskiu'lEyE: "Na'qxi tq!e'x Enlu'xt ; naqx' anagE'lgaya
qxwa'tka."

Coyote eats Dried Salmon.

25 Aga kxwo'pt gayu'ya. Kxwoba'2 gatcu'guikEl wi'-ixatpa
itkli'lak. Aga kxwo'pt gadixs'lmux. Aga kxwo'pt gayu-
go'ptit, gayu'mEqt. Aga kxwo'pt gadiq!Elki'uba icia'gitc-
ba yaVcxatpa wamiJu'xiba. Qucti'axa .wi'npo ya'xtau

Coyote spears Fish.

And then again he went on. He went and went (until)
he arrived (at a certain place). And then he said : "Now
I am extremely thirsty for water." They said to him :
"There is no water." Then he saw the river, and said : "I
desire some of [the water." And then a woman went for the
water. She dipped down the bucket and lost hold of it.
Coyote saw that she was crying. And then Coyote went
and got hold of the bucket ; he went to the water and
dipped it down. And then he took some water along
with him to the house. Then it was drunk without knowl-
edge of the (other) people.

He saw white salmon with their mouths agape. And
then Coyote made a salmon-spear. He said to an old
woman : " Give me a string ; I am going to prepare a
salmon-spear." . .And then she gave him some large beads.
He did not want them. So then he went and cut up
some wild-cherry bark in thin strips ; he wound it around
on the salmon-spear.

And then he speared a white salmon. Then he brought
it to the house and steamed it. Then it was done, and
they ate a side of split fish ; they ate it without knowl-
edge of the (other) people. And then Coyote said :
"Thus shall you people get white salmon in this land."
"Now you shall get a woman." Coyote said: "I do
not want any woman. Never mind! I'll not take her."

Coyote eats Dried Salmon.

And then he went on. Over there he saw in the trail
some dried salmon. And then he ate it. Then he fell
asleep and died. The salmon went out through him at his
nostrils, at his mouth, and at his ears. In truth, it was

lu'q! gatci'ux isk!u'lEyE. Gatci'uwaq, gayugo'ptit. Aga
kxw6'pt gatciu'pgEna wflx. Gali'kim : «Aga' da'uya
whx alixu'xwa ya'xliu Itkli'lak.1 Aga gwa^nEsum amc-
giu'pgEna ya'xliu Itkli'lak." Qe'dau ya'xliu Lmuyaqs6'qu .2

77/£ Story concerning Coyote.

b Aga kxwo'pt gayu'ya-, gayuya'2 ; gayu'ia-it. Aga
kxwo'pt gasi'xlmklna-uWtsk isklu'lEyE. Aga kxwo'pt
isklu'lEyE gasi'xtuks. Aga kxwo'pt qe'dau gali'xox; e'wi
gali'xox iaklalxixpa, erwi tcklfc gali'xox iaqla'qctaqba ;
tcklfc gaqi'ux. Gali'kim isk!uxlEyE : aNaqx' itlu'ktix imc-

10 gno'x." Aga kxwo'pt idwo'tca gatcuxa'bu ; narqxi tq!exx
gatcto'x pu gaqxawiqLa'xit. Aga idw67tca nitcuxo'dwa-ix.
Aga kxwo'pt dakda'k galuxxwax idwo'tca ; itkcuqxi'dami-
daba idwo'tca.

Aga kxw67pt kaxnauwe can galxElqla'xit qs'nEgi nigi'-

15 xatx isklu'lEyE. Aga kxwo'pt isklu'lEyE wa'lu gag'iux.
Aga kxwo'pt nixlu'xwa-it : "Ag' anxlxE'lEma." Aga
kxwo'pt gali'kta idE^xamba. Aga kxwo'pt galu'gakim :
a lakla'mEla-ix nigi'xatx isklu'lEyE; iakla'lxix nici'xatukc."
Aga kxwo'pt wi't'.a gali'kta isklu'lsyE. Galixluxwa-it: " Yar-

20 xiba na'cqi qxns'lqlat; kla'ya quct a'ga aqxnslqla'xida."

Gali'kta wi't!a di'xt i'tq^e. Aga wi'tlax uxokla'iawu-
lal; "Aga nici'xatukc isklu'lsyE," duxikuinal wi't!ax ids'l-

1 Itkli'lak, or "Dried Salmon," is now called "White Salmon Landing," and was
formerly inhabited by both Chinookan (more particularly "White Salmon") and
Klickitat Indians. Salmon was often dried, pounded, and preserved in baskets,
for use in winter, and to be traded off to other tribes who came regularly to the
Dalles for barter.

Lmuyaqso'q", or Lmie'qsoq, was about half a mile up the river from Itkli'lak, and
on the same (Washington) side of it. Its site is now occupied by "Burket Ranch."
It also was occupied by "White Salmon" Indians (Itk'.a'uanbam' idE'lxam), who
spoke, with probably only slight variations, the same dialect as the Wishram and
Wasco.

the "story" of what he did, which would spread among the people and
make Coyote their butt. A curious materialization of the mere idea of a naVra-

a flea which Coyote had swallowed. It had killed him,
(so that) he fell asleep. And then he named the land.
He said: "Now the name of this land shall be Dried
Salmon.1 Now forever shall you people call its name
Dried Salmon." Thus is its name : Lmuyaqso'q11.2

The Story concerning Coyote.

And then he went on. He went and went (until) he
seated himself. And then Coyote looked all around.
Then Coyote sucked himself. Thus he did : he turned up
his penis, and bent down his head (so that) he stooped
down. Coyote said: "You3 have not done me good."
And then Coyote locked up the story (of his obscene
act) ; he did not wish that people should find out about it.
So he headed the story off. But then the story loosened
itself; they4 caused it to break out (from its prison).

And then everybody found out what Coyote had done
to himself. Now Coyote became hungry. Then he
thought: "Now I shall eat." And then he went among
the people. But they said : " Coyote has acted badly ;
he has sucked his own penis." And then Coyote went
on again. He thought: "Yonder I am not known; truly
now they shall not find out about me."

He went on (until he came) to another house. But
again the people were laughing among themselves ; " Now

live or report into an entity independent of the narrator is here exemplified, simi-
larly to the common conception of a name as a thing existing independently of
its bearer.

4 The text is obscure. It is said that Coyote requested all things present not
to carry off the "story," but forgot about the clouds (itka'), just then sailing above
the spot. Not bound by a promise, they tore out the "story" from its fastness
and conveyed it to the people. Thus was explained how all had heard of Coyote's
obscenity, though no one had witnessed it, and though he himself did not tell any one
of it. North of the Columbia and opposite Mosier may still be seen a long, high
mountain called Idwo'tca or "Story," in which Coyote attempted to lock up the
"story." Its clefts are due to the sudden force with which the "story" broke out.

xam. Aga kxwo'pt nixhi'xwa-it : _tfQu'ct~aga qxnE'lqfet."
Aga kxwo'pt gayu'ya. Aga wi'tla gayu'pqa Ju'xt ilq!e'-
yoqt. Gali'Jlupq ; gatdgE'lksl ilgoa'lilx palala'-i lak!wa'iyukc.

Aga kxwo'pt gali'kim: "Walu gnuxt." Aga kxwo'pt

5 galgiu'lxam Igoa^ilx : "Kla'ya itlxlEm. Dauya naik'

i'tciq da'uya mi'tqxEmit iakla'mEla i'tdq." Aga kxwo'pt

gagi'lqwim daxuya itca'lq, iqlmfba gagi'lut. Gagiu'lxam :

^Kla'ya itfxlE'm. Da'uya na'ika yakla'mEla i'tclq ayamEl-

guE^ma." Aga kxwo'pt gagriquim. Aga kxwo^t galixE7-

10 IEHIUX. Na'qxi sa'iba galixE'lEmux ; naxqxi luxqx gateaux.

Gatciu^ada. Aga kxwo^t tslu^us gal^xox. Aga kxwo^t

galixu'tk iagixtcxutpa, k!a7u gatcruW. Aga kxwo^t ts.'u7-

nus gatcruldi Gayuxpa. Gayuxya.

Gayuyax2-, gayu'yam. Galilla'klwatck. Aga kxwo'pt

15 gairkim: " Mca'imadikc mcxlxE'lEmax ; aga naxit!a tsiu'nus

amcginglu'tka ; lu'qx a'lEm' alinxE'lEmuxuma na'itla."

Aga kxwo'pt^ gayu'ya itkla'lamat ; daLxopLxo'p gatctu'x

isk!uxlEyE. Aga kxwo'pt gali'kim : " Mca'imadikc mcxl-

XE'lEmEX."

20 Aga kxwo'pt gayu'la-it, gadilmu'ya. Aga kxwo'pt
e'wi ga'lixox; iage'tcxut gatcigE'lga. Daxk xwo'l gatci'ux.
Qucti'axa na'mEn ixt igu7nat kxwo'ba yagi'tcxutpa yuxwa'xt.
Gatcixixma; na'mEn igu'nat da'k gatci'ux. Na'mEn ik.'un'
i'gunat yu'xwaxt ; aga kxwo'pt gatcixi'ma. GalixlxE7-

25 kmtck; galixE'lEmux saqu. Gatciu'lxum sa7qu iagi'tcxut;
aya'faxit gala-ixE'lEmux.

Aga kxwo'pt gayu^a-it; sa/qu gatctu^xum ia'gitcxut.
Aga kxwo'pt nixh/xwa-it : "Wi'tlax anuxya; qucti'axa igu'-
nad ya'xtau ignE'lqxwim/ . Aga kxwo'pt gayu'ya. Na'wit

30 kxwo'ba gayu'yam. Aga kxwo'pt gayu'pqa gagilqxi'mba ;

Coyote has sucked his own penis," again the people were
saying to one another. And then he thought: "Truly
now I am found out." So then he went on. Then again
he entered a house (where) an old person was dwelling.
He went in to this one and saw that the person had sores
all over.

And then he said: "I am hungry." Then the person
said to him: "I have no food. I have this flesh of mine
which you see, my ugly flesh." And then she gave him
to eat of this flesh of hers, she gave it to him in a plate.
She said to him: "I have no food. This bad flesh of
mine I shall give you to eat." So then she gave him it
to eat. Then he ate, (but) did not eat in real truth ; he
did not swallow it. He let it fall down (until) there was
a little left of it. And tken he put it into his quiver
and tied and took it with him. He took a little of the
(sores) with him. He went out of the house and went on.

He went and went (until) he came to (some people).
He got scent of something to eat. And then he said :
"You are eating alone, but you will save a little for me
also ; I too will swallow and eat some." And then he
went for some stones ; Coyote bored them through with
holes. He said: "You are eating alone."

And then he sat down, he was tired out. Then he
turned and got hold of his quiver. He untied it and
pulled out (what was inside). Behold, there in his quiver
was one entire salmon. He put it down ; he had taken
out an entire salmon. There was another entire salmon
inside, and he put that down. He started in eating, and
ate it all. He ate up his whole quiver, ate his bow.

And then he sat down ; he had eaten them all up, (in-
cluding) his quiver. Then he thought : " I shall go back ;
truly it was a salmon which she had given me to eat."
So then he went. Straightway he arrived there. And

3 — PUBL. AMER. ETHN. SOC. VOL. II.

wi'tla kxwo'ba gayu'ya. Kxwopt gagiu'lxam : "Kla'ya
dEn ayamEluxda ithdE'm. Aga da'b' igidi'mam isklu'lEyE.
Ini'lqxwim; saqu itci'utada na'ika i'tctq. Na'qxi tq!£'x
itci'ux; itci'ulada sa'qu naik' i'tciq. Aga k!axya dan
5 ayamElgwrma." Aga kxwo'pt isklulsyE gatcu'mila aq!ex-
yoqt na'qxiba gagHqxwim. Aga kxwo'pt iklma'kan ga-
tci'ux isklu'lEyE. Aga kxwo'pt wixt!a gayu'ya isklulEyE.
Gayu'yam.

Coyote and At'at'a'lia}

Kxwo'pt aga galixE'ltcmaq isklu'lEyE Atlatla^ia ika'uxau

10 idE'lxam luxlu'x cktu'xt. Aga kxwo'pt gayu'ya isklulEyE •,
tqlo'p gatclu'x iskkt'kyE ilkExnEkc. Aga kxwo'pt gatdx'ca7-
mit-, k!axuk!au gali'xElux ilkE^Ekc sa7qu iaqla'qctaqba
kxwo'dau idiaxkcEnba, sarqu kaxnauwe qa/xpa. Aga
kxwo'pt gayu'ya isklu'lsyE. A'dit Atlatla'lia. Aga kxwo'pt

15 gatca'gElkEl isklu'lsyE At!at!a7lia. Ke'nua e'wi gali'xox
aga wixt!ax gagi^wo-ix.

Aga kxwo'pt gayu7txuit isklu^Eys ; kaxnauwe ce^Llai-
Llai ya'lq isk!uxlEyE. Kxwopt gagii/lxam At!at!a7lia •
"QE'nEgi gamxa'tx?" Kxwopt gatcu'lxam : "Kla'ya p' a-

20 mulxa'ma; 2 haaxi pu ma^tlax ayam^xwa daxukwa pu
kxwo'dau ayamulxa'ma." Aga kxwo'pt gagiu'lxam :
aQExngi ga'mxatx c^iLlaiLlai imi'lq?" Kxwopt gatcul-
xam : "Htcklwi'an gate'nxitx sa'q11 i'tdq-, kxwopt gatcni't-
galq watu'lpa." Gala'kim Atlatla'lia : "Itia'ktix nai'ka

25 amnu'xwa da'ukwa ; amte'nluxa iitcklwia'n/ Gatci/lxam
isklu'lEyE: "Ala'mElux' aga."

Aga kxwo'pt gactu'ya kanactmo'kct. Na72wit igitko'qba

1 The child-stealing woman-fiend Atlat'.a'Ha of this myth corresponds to the
Aq!asxc'nasxcna of Kathlamet mythology (see Boas, Kathlamet Texts, pp. 9-19).

then he entered where she had given him to eat ; there
he went again. But she said to him: "I shall give you
no food whatever. Just now Coyote has been here. I
gave him to eat, (but) he threw away all my flesh. He
did not like it, (so) he threw away all my flesh. Now I
shall give you nothing to eat." And then Coyote scolded
the old woman because she did not give him anything
to eat. Then Coyote became angry. And then Coyote
went on again. He arrived (at another place).

Coyote and At.'at.'a'tia}

And then Coyote heard that Atlatla^ia and Owl were
stealing people. So then Coyote went ; Coyote cut up
some rushes. And then he dried them ; he tied the
rushes on all over himself: on his head and on his hands

- on every possible part. And then Coyote went along.
At!at!axh'a was coming. And then Coyote caught sight
of Atlatia'h'a. He tried to turn aside, but without success ;
now (Atlatia'h'a) headed him off.

And then Coyote stood still; Coyote's body was rat-
tling in all its parts. Then At.'atla'tta said to him : "What
did you do to yourself?" Then he said to her: "I would
not tell you. I would first have to do that same thing
to you yourself before I should tell you." And then
she said to him: "What did you do to yourself to make
your body rattle ?" Then he told her : " I put pitch all
over my body, then burnt myself in the fire." Atlatla'h'a
said: "It is good that you do that same thing to me,
you shall put pitch on my body." Coyote said to her :
"Well, I'll put it on you."

And then both of them went on. Very soon both

2 P' amulxa'ma is for pu ayamulxa'ma.

i'wi gactu'yam kanactmo'kct iskhi'lEyE Atlatla'iia. Aga
kxwcVpt isklu'lEyE gatcu'guikEl idEFxam Ikabla't uxwi'nim ;
ma'kct mokct ida'qxoq uxwi'la-itix kxwo'ba igitkxo'qba.
Aga kxwo'pt gatctu'lxam isk!uxlEyE idE'lxam : "Kanauw'
5 Emttx'tri't." Aga kxwo'pt gathui't idE'lxam. Aga kxwo'pt
gatctulxam : "Htcklwran EtntHgElga k^nauwe." Aga
kxwo'pt gatgi'a idE'lxam. Aga kxwo'pt gatklgslga idExl-
xam iltcklwi'an. Aga kxwo'pt gatkhi'kfam iltck!wixan.
Aga kxwo'pt gali'kim isklulEyE : "Tcfktcik mtkla'lux."

10 At!at!axlia isga'xus tcE^tcEk gatdaxlux.

Aga kxw6xpt gatci/lxam : "Cma'ni ma^tla At!at!axlia
qe'dau ayamu'xw', ala'mEluxw' iltckiwi^n, saf<f imrtq
atcmE'lgalgwa. Aga kxwo^jt idmilxiVulx amxi/xwa ; s^q11
klwac atxa'mxuxwa idE^xam." Kxwopt axga At!at!axlia

15 gala'kim : "Aga 'tlu'ktix amtenlu^wa ilteklw^an nai-
t! a'ga."

Aga kxw6xpt gactuxya igitkxo^ba, aga gatdaxlux ihc-
k!wixan. Gatcu^xam: "Haa7! naxika iskiu^EyE ayamul-
xa'ma arga cman' a'lEma Atlatla'lia atcmElga'lgwa." Aga

20 kxwo'pt gatcut!ixwa ; gatca7lgalq. Kxwopt gali^im iskh/-
lEyE: aLq!6xp itkla'munak mtktxa7 la'kt ugiLlie'qlqix'."
Aga kxw6xpt galgda^gamit itk^munak aga^uguiba
kxwo'dau ka'namokct itga'xuba kxwo'dau itga'qxuitba.
Aga kxw67pt galga-iktqwo'xix-. Aga kxwo'pt gatca'lgalq

25 At!at!axiia.

Aga kxwo'pt gala'kim At!at!a^ia : "Aga tcnE'lgalqt."
Aga kxwo'pt isk!uxlEyE gatcu'lxam : "Haaxi na'ika isk!ux-
lEyE, na'qxi ma'ika." Gatca'-iktquix. Aga kxwo'pt galix-
kim: "Haa'i na'ika ayamulxa'ma." Aga kxwo'pt gala'-

30 kirn At!at!a'«a: "Tcna2lga/lqt.7' Gatcu'lxam isklu'lsyE :
"Kxwa'ic na'ika ayamulxa'ma." Gatca'lgalq sa'qu; galo'-

1 At'.at'.a'Ha's furnace, or perhaps better barbecuing-place, was located on a

island called At'.at'.a'lia itcagi'tkxoq, near the Falls or "Tumwater," and

only a short distance up from the main village of Wishram or Nixlu'idix. It was

Coyote and At!at!axlia arrived at the furnace.1 Coyote
saw many people mourning; there in the furnace their
children were sitting two by two. And then Coyote said
to the people: "Do you all stand up." And then the
people stood up. Then he said to them: "Do you all
get some pitch." The people went, and then they got
some pitch. And then they came bringing pitch. Then
Coyote said: "Do you rub it on over her body." He
rubbed it over the eyes of Atiatla'h'a.

And then he said to her: "If I shall do thus to you
also, O Atlatla'h'a, (if I) shall put the pitch over you, you
will burn all over your body. And then you will become
strong, and the people will all be afraid of you." And
then At!at!a'fta said: "Now it is well that you put the
pitch on my body also."

And then they two went to the furnace, and he put
the pitch on her. He said to her: "I, Coyote, must let
you know just when you, At!at!axlia, will be burnt (suffi-
ciently)." And then he pushed her in, and she burned.
Then said Coyote: "Do you (people) cut four pieces of
wood so that they be forked." And then they fastened
the pieces of wood on to her - - to the front part of her
neck and to both her arms and to her legs. Then they
turned her over, and Atlatla'lia burned.

And then Atlatla'lia said: " Now I am burning." Then
said Coyote to her : "I, Coyote, must (tell you when you're
done), not you." He turned her over and said: "I must
tell you." And then said At ! at! alia : "I am burrrning!"
Coyote said to her: "Soon I shall let you know." She

reckoned as the extreme eastern point on the river of the Wishram (hence also
Chinookan) country.

maqt At!at!a'lia. Aga kxwo'pt idE'lxam gatctu'lxam
isk.'u'lEyE : u Ag'amcxk!wa'yuwa."

Aga wi'tlax gatci'gElkEl ika'uxau At!at!a'lia aya'gikal
qucti'axa. Aga wi'tla tklu'na tctu'kh idE'lxam ika'uxau.
5 Aga kxwo'pt gatclgs'lga nWrnxEm isklu'lEys. Aga
kxwo'pt gatciu'lxam isklu'hyE : "Lga qa'ma pu ma'ika
ika'uxau idE'lxam pu amdu'xwa qxi'dau? Kla'ya! Da'uya
wi'gwa imi'xleu ika'uxau." Aga kxwo'pt gatdi-ila'gwa ;
dacpuqkpu'q gal^xox ikaxuxau.

10 Aga kxwo'pt gali'kim iskiulsyE : "Qloa'b atgadi'mama
idE'lxam Nadida'nuit. Cma'nix ika'uxau, idE'lxam alu-
gwagi'ma, lAg' ika'uxau qiltcfmElit aga quctixaxa il-
goaxlilx ag' alu'mEqta.'" Aga kxwo'pt gali'kim isklulsyE :
"Aga mtxklwa'yu idE'lxam ; ag' inuwa'q At! at! alia." Aga

15 kxwo'pt galixkim isk!uxlEyE : aNa7qxi pu qxfdau amduxw'
idE'lxam ma^ka At!at!axn'a ; aga naxik' isklu^EyE, daxuya
wi'gwa imu'maqt AtlatJalia." Qxfdau galixxux Nixluxi-
dix'ba1 k!Eck!E7cba.

Coyote in Sklin.

Aga kxwoxpt gayuxya isk!uxlEyE ; galHwilxt

20 Na'wit gayu'yam Sklfnba ;2 gayuxuga'nut idslxam Sklfnba.

Qlwa'p gayu'ya isklu'kyE kica'tckpa; itla'ma 'ngi kxwo'pt

gayu'ya. Galiglu'ma. Aga kxwopt gali'kim : "Qa'dac

gwa^nislm qxe'dau amcxu'xwa •, amcglu'ma -, cma'nix g!woxb

1 Nixlu'idix, across and up about five miles from the present town of The

Dalles, was the chief village of the Wishram, and contains the same stem element

(-xluid-) seen in the generic name tta'xliiit, by which the Wishram call them-

iclves. The first person singular of this, itcxlu'it ("I am a Wishram"), is prob-

••Echeloot" of Lewis and Clarke. The etymology of Nixlu'idix is uncer-

Louis Simpson suggested that it was connected with diglu'idix ("they

the people] are heading for it [i.e., the village]"), in reference to the coming-

f many different tribes of Indians at the Falls for trading-purposes.

s probably folk-etymology, as ni- is a common local prefix in place-names.

burned all up ; Atlatla'fia died. And then Coyote said to
the people: "Now do you all go home!"

Now he caught sight also of Owl, of whom, in truth,
At!at!axHa was the wife. And he also, Owl, was bringing
along some more people. And then Coyote took hold
of some ashes. Then Coyote said to him : " By what
right, perchance, would you, Owl, do thus to people?
No ! This day your name has become Owl." And then
he threw the ashes at him ; Owl became all ashy gray.

And then Coyote said: "Very soon will come here the
Indian people. Whenever an owl (is heard), the people
shall say, 'Now an owl is hooting; now surely some
person will die.'* And then said Coyote: "Now do you
people go home ; I have now killed Atlatia'lia." And
then Coyote said : " No longer would you, Atlatla'lia, do
thus to the people. Now I am Coyote, you have this day
died, Atlatla'h'a." Thus he did at Wishram, in ... (?).

Coyote in Skfm.

And then Coyote went on ; he travelled up the river.
Straightway he arrived at Skiing in Sk!in he urinated 3 on
the people. Coyote went across to the Falls ; he went
thither by means of a round-pointed canoe. He shouted.
And then he said : " Mind, now, that you always do thus •,

2 Sklin was the country immediately north of the Columbia and east of the
Falls or "Tumwater" inhabited by Sahaptian tribes.

3 Coyote is supposed by the Wishram to have urinated on their Sahaptian
neighbors to show their inferiority to themselves. This inferiority consists, among
other things, in the use by the Sahaptians of a smaller and more rudely constructed
canoe (it'.a'na), as contrasted with the long, elaborately built ikni'm of the Chinoo-
kan tribes. The use of this it'.a'na is anticipated by Coyote himself.

amcu'ya, aga kxwo'pt amcglu'ma. Mca'ika Hka'imamt ; l
qxe'dau iamcu'pgEna."

Coyote and IttiE'xyan. 2

Aga kxwo'pt gayu'ya iskhi'lEyE wi'tlax. Nax2wit gayu'-
yam; galixE'ltcmaq isklu'lEyE gwa'nisim ktutatia'mElqt1
5 idK'lxam itciE'xyan. Qxa'damt gayu'y' iknl'm na'wit gatci-
gE'lga itc!fx-yan; gatciuktla'mElq ka'nauwe dan. "Nail!'
aV atcnulatla'mElEqEma," isklu'lEyE galixluxwa-it. Aga
kxwo'pt gayu'y' isklu'lEyE; gatcigE'lga yaga'il ik!axmunak.
Aga kxwo'pt La'x gali'xox. GatcigExlga itclE'xyan, gaqiu-

10 Jatla'mElEq.

NaVit ihcqo'ba girgwal isklu^EyE galix^max'itam
wt'lxpa. Aga kxwo'pt gatcugi'kEl ikabla'd idE'lxam ; Iga-
bla'd aknfm axu'xt kxwo'ba gi'gwal ihcqo'ba. Aga
kxwo'pt gatcigE'lksl isklu'lsyE itc!Exx'yan yago'mEnil qxwo'L

15 iki'ax. Aga kxw6rpt gaqiu^xam isklu^Eys : "Ya7xtau
itc!Exxyan yago'mEnil." Aga kxwo'pt Lq!67p gatci'ux •
Lq!6'p galixxox itclE'xyan yago^Enil. Aga kxwo^t kax-
nauwe gatkxEni'utck sarqu akni^ kxw67dau idElxam kxwo7-
dau isklu'lEyE.

20 Aga kxwoxpt gali'kim isklulsyE : "Lga pu qa/ma ma^ma
itc.'p/xyan qxerdau amduxxwa idE^xam. Daxuya wixgwa
aga kxwo'pt qxe'dau amdu''xwa idElxam. Na'ika isk!ur-
kyE yamu'lxam. Kwa'ic da'uyaba wflx atgadi'mama idExl-
xam. Kxwo'pt alugwagi'ma, 'Qxe'dau SEX gatci'ux is-

1 The Ilka'imamt were the Sahaptian tribes living on the northern and southern
banks of the Columbia, east of the Wishram and Wasco. They included the
people of Sklin on the north, and the "Des Chutes" Indians (Wayam andTenino)
on the south, of the river.

The itc'.E'xyan, or Merman, of the Wishram, is evidently, as far at least as
his name is concerned, identical with the gambler's protector itc!x-ia'n (itslxia'n)

the Lower Chinook, among whom also his dwelling is supposed to be in the
waters (see Boas, Chinook Texts, pp. 220-222; and Kathlamet Texts, p. 19).

you shall shout; whenever you cross over, then you shall
shout. You are the Ilka'imamt •/ thus I have named you."

Coyote and ltd F! xyan:1

And then Coyote went on again. Straightway he ar-
rived (at another place). Coyote heard that the Merman
was always swallowing people. Wheresoever a canoe
went, straightway the Merman seized it ; every one he
swallowed. "Now let him swallow me also," thought
Coyote. And then Coyote went and got a big tree.
Then he came into view. The Merman caught hold of
him, and he was swallowed down.

Straightway Coyote fell down under the water (appar-
ently) to the bottom. And then he saw many people ;
many canoes were piled together there under the water.
Then Coyote caught sight of the Merman's heart hanging.
And then Coyote was told: "That is the Merman's
heart." Then he cut it off; the Merman's heart was cut
off.4 And then everything floated up to the surface —
all the canoes and the people and Coyote.

And then Coyote said : " By what right, perchance,
would you alone, Merman, do thus to the people? This
day you will have had enough of doing thus to the people.
I, Coyote, have told you. Soon the people will come
into this land, and then they shall say, 'Thus did Coyote

Even to-day the imagination of the Wishram peoples certain bodies of water
with mermen ; e. g., a lake in the mountains south of Fort Simcoe (the agency
town of Yakima Reservation) is said to be ayatc'.E'xyanix ("peopled with
mermen").

3 This word is used only in reference to the swallowing of anything by an
itc'.E'xyan.

4 Coyote used the tree to climb up to the heart, which was dangling high up
out of reach.

itdE'x-yan.' Kxwo'pt a'ga itdE'x-yan p!aT am-

xu'xwa."

Coyote at Lapwai, Idaho. l

Aga yu'it iskiu'liyE caxla'damt aga q!wa'p tdu'xdix quct
iak!a'mEla-ixba itdi'xiyEn2 ia'lxam. Kinwa' dan idia'piqx
5 yugwa'lal ca'xElix klrna' dnux qxa'daga 16xq! atdu'xwa ;
ki'nwa gi'gwalix alu'ya daxukwa 167q! atdu'xwa. Kwopt
galixk'xwa-it : u Qxa'ngi anxtixwa ?" Gatca'gElksl waxu-
nEm. Galixk'xwa-it : "Itbi'naLx andu'xwa."

Kwopt gatctuxx; a-ikla^i gatcdaxlux. Kwopt yarxt!a

10 a-ik!axu gadixxlux; aga gatcigE^kEl ix^mat yaxagalcq!wax-

yamit ixi'mat; s^q11 k!axuk!au gatcu'xix itbi^iaLx il^paq

gatci'iix. Kwopt galigslu^a; a-itsxa7p ia^ipaq gali'xL-

xumx. Wixt!a gateaux ik!uxna ilixpaq; wirt!a galigslu^a

aga mank qlwa'p tsxaxp nixi/xwax. Wixt!ax gatctuxx ;

15 wi'tia galigElu^a tsxaxp. Daxukwa galixu^alEmtck ; ila-

gwE'nmixba aga Lq!axp galigugwa^x qlwa^ixix gwEnmaba/t

ickli'tcax.

KwcA)pt galigfmx isklu^iyE : "Hi itdi'xian! yamux^mul

atxlat!a/manqma.w Gaxn ix^mat itclfxiyan. K!axya qxarngi

20 gairkim. Wixt!a gatdu^xam; it^gwEnmixba kwoda^i xa7!:

gatci'ukct. A.'-i gatdxux yarxa k!aru ilu^dix wo^nEmba

iabina'Lx Engi.

Aga fQV gali'xux itclfxiyan ; qatgi cpa/k gayupsakla'xit •,

sqxi'iak p!axla gatci'ux. Aga ya'xtlax isklu'liyE gali'xux

25 ffl'2 -, qatgi WxYix galixu'xwax itcjfxiyan Wi't!a yarxt!a

I.apwai is in the western part of what is now the Lap wai or Nez Perces Indian

nervation, and lies south of Clearwater River, an eastern tributary of the Snake.

The same word, itc'.E'xyan, is here used for the "mountain monster" as was

used in the preceding myth for the "Merman." The latter is supposed to be half

transform the Merman.' And then you, the Merman,
will do no harm."

Coyote at Lapwai, Idaho}

Now Coyote goes towards the uplands, and he ap-
proaches truly a bad place, the land of the mountain
monster.2 Anything with wings would try to fly over-
head, but still he would swallow it without difficulty ; should
it try to go by underneath, he would swallow it likewise.
Then (Coyote) thought: "What shall I do?" He saw a
hill and thought: "I shall make a hazel-bush rope."

Then he made it and tied it on to the (hill) ; then he
tied it about himself also. Now he saw the (monster)
lying down, lying with face and belly down. He tied
some hazel-bush ropes all together and made a long rope.
Then he went up to him ; his rope ran out, falling some-
what short. Again he made another rope ; again he went
up to him and came a little nearer, yet fell short. Again
he made a rope ; again he went up to him and fell short.
Thus he kept doing, and at the fifth time reached close
enough, about five steps off.

Then Coyote said : " O mountain monster ! I am chal-
lenging you that we two swallow each other." The moun-
tain monster lies silent. He did not say anything at all.
Again (Coyote) spoke to him ; it was the fifth time before
he looked up at him. He said "Yes" to him, although
(Coyote) was tied on to the hill by means of his rope.

Now the mountain monster drew in his breath, - - fu72 -,3
the (rope) was stretched out somewhat forcibly. In a
little while he let it come to rest. Then Coyote also

fish and half man, while the former is described as resembling rather a sphinx.

3 The monster had been wont to devour all beings that passed by by drawing
them to himself with his breath. Fu2 represents the sound made by sucking

gatci'ux fa' 2. LagwE'nmix qxi'dau gacxu'x. Aga cpa'k
gali'xux itcllxiyan ; adl'2 sEm ga'lixux isklu'liyE ; qatgi a'nuit
gayula'platcgwixlitEmtck ; ca'xEli ca'xEli galixu'lalEtntck aga
qlwa'p Iqiu'p iki'xax iabi'naLx; aga ya'xi caltla'pqt wou-
5 na'mba kwo'ba qxi kla'u aki'xax. Fu'4 ia'Lqdix gatci'ux
alalala Iga'la kwo'dau p!alax gatci'ux.

Aga ya'xtia isk!uxliyE gali'xux fu'4 da'uka Iga'la. Kwopt
gaqHtcmoq: aA74 na, a'4 na. BuV1" gaqi'ltcmoq ; ia'wan
Igu'p galixu'xwax; gadigs'lba idiaq!axmcukc. Qxidaruba
10 da'minwa ixi'mat; ixkxa'-imat ia'wan. Cma'nix aqxigat-
gwa'iaaxdixa na'wit lguxp alixu'xwa ia'wan. Aga ya'xdau
iskli/liyE fu7 gatci'ux; anwit galiktgwo'xidix. Aga ya'xdau
wa/x galuxwa'xax idiaqla^cukc ; qxixdau idiak!axni.

Aga kwo'pt cuV gatci'ux. Aga kwo'pt idE'lxam gatc-

15 tu'x yaka'yaxdau sngi idiagfwoq. A-ilq!a'p ts!u7nus,

Lla'x11, ixxt wrixam ; qxida7u aga gatct^x idE^xam. I'wi

gali'xux aga k!axya idiagfwoq ; kwaic k!axya Wi'cxam

idE'lxam gatctuxx. Ya^ima imal^tklu^mat ixixmat. "Hi

ya'xka aga aniu'xwa idE^xam Wrcxam." Aga ga7nwit

20 Wi'cxam idE'lxam idapla'qxa imalxutk!u/lmat Engi ; ya7xdau

algi'ma ilca'xlatkc idElxam Wi'cxam imal^tklulmat diwi

ilaqlo'qxctaq caipla^geq.

Wi'tla ixwi galixu'x. A7la! K!axya kwa'ic kwp'ba bama

iclK/lxam tcdu'xt La'pwai bama; aga kla'ya dan. Aga

25 kwo'pt wi'c gali'xux. La'-ima ilga'wulqt JHuxt idia'kcEn.

KwcA)pt gu't gatcu'x wa'tckti ; gala-ixi'naLx idia'kcEnba ; ga-

tcuLa'da. Ga1ixkim : "Ya'xdau imcxu'x Cwa'nic idE'lxam."

drew in his breath - - fu2 ; the mountain monster became
somewhat shaky. Again he also tried to draw him to
himself, - - fu'2. The fifth time the two did thus. The
mountain monster went at it with great force. Oh, dear !
Coyote became uneasy. Somehow he kept rising straight-
way ; he kept getting higher and higher, and his rope
almost snapped. Now the hill is worn far in at that part
in which it had (the rope) tied to it. Long he tried to draw
him to himself fu'4, and so on for quite some time
before he let him come to rest.

Now Coyote, in his turn, drew in his breath, -- fu"4, also
for quite some time. Then the (mountain monster) was
heard groaning: "A^na, a^na, Buxxu," he was heard ; his
belly burst, and his guts went out of him. It is for this
reason that he was always lying down, - - lying down on
his belly. If he were to be turned over, his belly would
straightway burst. And that Coyote tried to draw him
to himself, — fu' ; straightway he turned over. And that
(monster's) guts were spilt out. Thus was his character.

And then he skinned him. Then he made people out
of that same (monster's) flesh. (He) cut off a little, threw
(it) away, one village (came into being). In this way he
made people. Then he discovered that he had no more
flesh, (yet) he had not yet made the Wishram people.
There was only the tongue lying down. "Well, then I
shall make the Wishram people out of it." And indeed
(he made) the flat-headed Wishram people out of the
tongue. Therefore the people dwelling farther up say
that the Wishrams' heads are like a tongue, flat.

Again he looked around. Behold ! As yet he had
not made any people belonging to that place, to Lapwai ;
but there was nothing left at all. And then he felt sorry.
There was only blood on his hands. Then he plucked
some grass, wiped his hands with it, and threw it away.

Qxi'dau algi'ma : "Cwa'nic ittlu'xialmax tfga'wulqt Engi
idr/lxam; ana'i idE'lxam idaxa'dinax."1

Coyote and the Sun?

Aga yu'it isk.'u'liyE aga La'xiamt. Aga gayu'yam.
"Hi," gatcu'lxam aga'Lax, "tlu'kdix anxu'xwa nla'-itix ayam-
5 uwa'lalma. Qxa'daga anxEmga'ba ; Emcta'mx." Yaxa ax-i
gagi'ux. Ka'duxu galugwa'wulx aga'Lax. Galu'ya ; kwo'ba
ya'xt!ax isklu'liyE gatcu'wa. Adir2 tk!ix gali'xux ; ka'na-
wi dan gatcigE'lkEl.

Wi'tlax kaxduxu gacdu'ix ; wi'tla da'uka da'nmax ga-

10 tcu'gegElx, idslxam qxa^gimax ugak^xax, qxaxngi qxlu7-

damit Rgagexlak, axwatci dan qxixuxtkt, iakla'mEla dan,

qxlu'waqt ; kaxnawi dan gatcigExlkEl isk!uxlyE. Anirx ssm

ni'xux. Kwopt niglu'ma: " Yamcu'qxEmit dan imcgi'uxt."

Wi'tlax gatcugexkEl ; da7ukwa wixt!ax galiglu^a : " Yam-

15 cu'qxEmit." Kwopt k!a7ya tql^x11 gag^ux. Gagiu^xam :

"Aga kwo'pt ayamu^La. K!waxtxala imik!a/mEla ; naxqxi

itlu'ktix pu amduxxwa idE^xam mani7x man^x. Ku/ldix

pu aluxwaxxa iak^mEla-ix." Qxidaxu Engi da7uya k!axya

ilxalqxLa'xilit. K!ma cma^ix pu gal^xux isk!uxlyE pu

20 da'uya wi'gwa kaxnawi can manixx manixx qxLC^xt. Qxix-

dau ki'nwa gali'xux iskli/lyE. Aga kwoxpt damixnwa ga-

li'xux. Kwoba p!arla gali^xux ; t!u7 gayuxyam.

1 This is a Neg Perce that has been borrowed by the Wishram probably in recent
times (sec Herbert J. Spinden, in Journal of American Folk-Lore, Vol. XXI, 1908, p. 14).

* This myth fitly closes the Coyote cycle, as in it Coyote reaches the farthest
point to the east possible, — the home of the Sun, who is conceived as a woman
(a^a'Lax, usun," is feminine in gender). A widespread myth, of which this seems to be

He said: "Out of that you have become the Nez Perces
people." Thus do men say: "Nez Perces are brave
warriors, a people made out of blood. They are a dan-
gerous people of warriors."1

Coyote and the Sim?

Now Coyote is going towards the sun. Then he arrived
(there). "Well," he said to the Sun, "it is good that
I shall be your slave and that 1 shall follow you about.
I shall work for nothing, you are chieftainess." So she
said "Yes" to him. Early next morning the Sun arose.
(Wherever) she went, there he also, Coyote, followed her.
Oh, dear! he looked on and saw everything.

Early next morning they two went again. Again, as
before, he saw various things, - - in what various ways peo-
ple were acting, how women were eloped with, or what was
stolen, what bad things (were done), who was killed, -
everything Coyote saw. At last he became uneasy. Then
he cried out: "I see what you people are doing."

Again he saw them. As before, he cried out again :
"I see you." Then she did not want him. She said to
him : " Now I shall have taken you with me long enough.
You are too mean. It would not be good that you should
always tell on people. There would soon be trouble."
It is because of this that we do not find everything out.
But if Coyote had become (the sun), everybody would
to-day be betrayed in his secrets. In this way did Coyote
in vain try to become (the sun). And then he gave it
up. There he stopped ; he had arrived at the end.

a kind of variation, or with which, at any rate, this is related, represents the
various animals in council as to who is to be the sun. All are tried, but some
objection is found in every case except in that of the one who is now the sun.
Coyote also is tried, but is derided for his tale-telling', life would be impossible
with him for the sun.

Ikla'n' isklu'lEyE. Qedau gaqi'ux iqa'nutck ga'ngadix
itqleyo'qtikc. Da'uya wigwa kla'ya itqleyo'qtikc.

2. THE SALMON STORY. l

Aga kxwo'pt galgi'uwaq igu'nat tfcgi'lukc IgwE'nEmikc
isklu'lEyE fa'itc ipli'cxac. Galga'gslga aya^ikal iguna7t.
5 Sa'qu galilxE^Emux. Galxu^uktcu iiiaxgapt l^x't. Kxwc/pt
aga gactugwe'Lkti. Aga kxwo^t daxk galxu^. Galurya
wimalia^t. Aga kxwo^t galu7xuni yagaxilpa wi^al ilga^t.
Aga kxwo^t iguxnat gali^ox ag' idiahceVulx gali^ox.
Aga kxwo'pt gali^ox iagaxil iguxnat.

10 Aga kxwoxpt gayuxya ; gatclu^axlam galgiVaq la^itcka
wi'am. Aga gayagi^qxam agagHak wi-ixa7tpa. Aga
kxwo'pt L.'axk gatciuxx itcaxqxuit. Aga kxwoxpt galaxktcax :
aNaxqx' itiu'ktix LJa7k imiux." Gaca^alqxilx. Aga kxwo^t
gatci/lxam : a Aniu^wa t!arya imrqxuit atcrnEmax a^iEni."

15 Aga kxwo'pt t!a/ya gatcixux itcarqxuit. Aga kxw6xpt ga-
giu'lxam: aYaxta7ba isklu^EyE yuxxt ip!ircxac. KxwoMau
yaxxiba ilcgHukc galgixdwaq malka wi'mam. Iarxiba
bcHa-itix ikgi'lukc IgwE'iiEmikc."

Aga kxwo'pt gayu'ya iguna't. Na'wit gayu'yam isk!ux-
20 lyaba qa'xba ctu'xt ipli'cxac, watcE'lxba ctu'xt. Aga
kxwo'pt i'wi gatclu'x ilie'kcEn igu'nat. Aga kxwo'pt gac-
ki'm: "Na'qxi da'pt alidi'a hixwan kla'ya." Aga kxwo'pt
gali'clupq iguna't. GacgigElksl. Aga kxwo'pt gacktca'x
ip!ircxac isklu'lEyE. Galicgu'qxam . Kxwo'pt gacgi'ulxam.

The Salmon myth of the Wishram presents several striking analogies with
that of the Lower Chinook (see Boas, Chinook Texts, pp. 60-87). Salmon
and Eagle are the two most heroic figures in Wishram mythology, and the deeds

(This is) the story of Coyote. Thuswise did the men
of old in ancient days relate the tale. To-day there are
no longer (such) men of old.

2. THE SALMON STORY. 1

Now the five wolves and Coyote, they and Skunk
killed Salmon. They seized Salmon's wife and ate him all
up. One of his eggs dropped down. And then it rained.
Then it was loosened up and went on to the river. Now
the salmon-egg floated in the Great River.2 And then it
grew into a salmon and became strong. He became a
well-grown Salmon.

And then he went, went to look for those who had
killed his father. Then he met a woman in the trail.
And then he opened her apron (?). She cried: "It is not
good that you have opened it." She wept. And then
he said to her: "I shall make beautiful your apron (?) by
means of dentalium-shells." And then he made beautiful
her apron (?). Then she said to him: "Yonder dwell
Coyote and Skunk. And farther yonder are the wolves
who have killed your father. Way yonder are dwelling
the five wolves."

And then Salmon went. Straightway he arrived at
where Coyote and Skunk were dwelling ; they were living
in an underground lodge. And then Salmon examined his
hand. Then they two said: "He will not corneas far as
this ; I think not." Then Salmon went in to them, and they
saw him. And then Skunk and Coyote started in crying-, he
went up to meet them. They spoke to him. Coyote said :

of the former form what is evidently one of the most popular tales of the Chi-
nookan tribes.

2 That is, Columbia River.

4 — PUBL. AMER. ETHN. SOC. VOL. II.

Gali'kim isk!uxlEyE: "Qa'ntcix gayuxmEqt wi'mam kxwopt
bama' nuqExlqt gwaxnEsum naxika isk!uxlEyE ag' ip!ixcxac."

•Ag' amanElxExktcgwaya ala'xit wixnamc ayaxlaxit gamt-

gi'dwaq." GatcagExlga isk!uxlEyE _alaxxit ; kxwo'pt gatca'-

5 ilut iguna't ia'xan. Gaqa'-ilut. Exwi gatcu'xwa; daLlak-

L.'a'k gala'xox ala'xit. Aga kxwo'pt gatci'ugwilx. Ga-

tcrulxam: "Aklo'n' a'nid ala'xit wixnEmc ayala'xit. Qfi'nEgi

gama'tx' ala'xit?" Gatca'-ilut aklo'na isk!uxlEyE iguna't

ia'xan; gaqxa'-ilut ata'xit. Aga wixt!a daL!akL!a'k gala'-

10 xox. Aga kxwo'pt wi'tla gatci'ugwilx.

Gaqxa'-ilut ala'xit alalu'n ; exwi gatcu'xwa ; daL!a'kL!axk
gala'xox alaxxit. Aga kxw6xpt wixt!a gateau gwilx. Aga
kxwo'pt gatcar-ilut aklo^' alaxxit alala^t; exwi gatcuxxwa;
wixt!a daxukwa daL!akL!axk galaxxox alaxxit. Aga kxw6xpt
15 wixt!a gatciugwilx. Aga wixt!a ax-ixt ak!</na gatcax-ilut.
GatcagE'lga ; exwi gatcuxxwa. Gatcallaxda ala^it-, aga
gatcagExlga wram ayafo/xit ; axk '

Gatccu/lxam : " Gamtg^dwaq mdaxika wixnEmc ; ayalaxxit
aga daxuya wigxwa inagExlga." GaqigExlga isk!uxlEyE. Aga

20 kxwo'pt gaqixulada isk!uxlEyE gixgwal wimaliaxmt ; itpoxqux-
iamt gaqixulada wixt!ax ip!ixcxac. Qxexdau gatciuxlxam isk!ux-
IsyE: "Maxika ag' amgucgixwalEma isk!uxlEyE wixmalpa."
Kxwoxdau ip!ixcxac wixt!a daxukwa gatciuxlxam. Qexdau
gali'kim igunaxt iaxaxn. Ip!ixcxac aga isk!uxlEyE qexdau

25 gatccuxx ctaxxka gacgixwaq wixam iguxnat. Aga gatccin-
k!ixmnagwa ; qexdau gatccuxx.

Aga wixt!ax gayuxya iguxnat iaxxan. Nax4wit gayuxya.

Aga kxwo'pt gatdxtcmoxq ilgagixlak luqxExlqt. Aga

kxwo'pt galixluxxwa-it : "Digutcixx Ika wixnamc daxua ayax-

30 kikal o'qxidqt." Aga kxwo'pt gayuxya. Nax4wit gayuxya

itquilrba. Gagiuxkct, gagiuxgulaqlk. Naxhixxwa-it : "Naik'

"When your father died, ever since then, I, Coyote, have
always been weeping, also Skunk."

"Now you will give back to me the bow, the bow of
my father whom you have slain." Coyote took hold of
a bow; then gave it to Salmon's son. It was given to
him, and he turned it about ; it broke to pieces. And
then (Salmon) beat him and said to him: "Give me
another bow, my father's bow. What have you done with
the bow?" Coyote gave Salmon's son another one. The
bow was given to him, but again it broke to pieces. And
then again he beat him.

A third bow was given to him. He turned it about,
and the bow broke to pieces. And then again he beat
him. Then (Coyote) gave him another bow, the fourth.
He turned it about ; again, as before, the bow broke to
pieces. And then again he beat him. Now he gave him
still another one. He took it and turned it around. He
spanned the bow •, now he had gotten his father's bow •,
now he recognized it.

He said to the two : " You two have killed my father ;
now this day I have obtained his bow." He seized Coyote.
And then Coyote was dragged down to the river, while
Skunk was thrown up to the mountains. Thus he said
to Coyote: "You, Coyote, shall prowl up and down along
the river." And also to Skunk did he speak in similar
manner. Thus did speak Salmon's son. Thus did he
treat Skunk and Coyote, two of those who had killed
Salmon's father. Now he had taken revenge for him on
them ; thus he did with them.

Now Salmon's son went on again. Straight on he went.
And then he heard a woman weeping. Then he thought :
"Perhaps this is my father's wife who is weeping." And
then he went on. Straight on he went into the house.
She looked at him and recognized him. She thought :

itcgika'l digutci'x *ka ya'xan igu'nat gaqxe'doaq ; digutci'x
ia'xan." Aga kxwo'pt gagiu'lxam: "Lgws'nEmikc ifcgi'-
lukc gaqxe'doaq wi'mam. Da'uya dik' itqule'ba Iki'xax
txe'la-itix. Kwaic atai'mama." Aga kxwo'pt gayu'lait
5 itqufexba; Vx gali'xox iqle'yoqt.

Aga kxwo'pt i'xt gayu'yam icgi'lukc itq^e'ba. Gali'-
kim icgHukc: "HE'mm, igu'nad ia^tckc." Aga kxwo'pt
galixigE'ltcim. Aga kxwo'pt iq!e'yo'qt gayula'daxElitimtck.
Aga kxwo'pt gagiu'lxam icgi'lukc agagi'lak: "ImiE'qcix
10 ya'xtau iqle'yoqt na'ika wi'nEmc. P!aT ixa/ Iklu'na i'xt ga-
yu'yam aga wi'tlax gali'kim: "HE'mm, iguna'd ia'qutckc."
Aga kxwo'pt galixigE'ltcim. Aga kxwo'pt iqle'yoqt gayu-
la'daxElitimtck. Gagiu'lxam: uP!aT ixa iqle'yoqt na'ika
wi'nEmc imiE'qcix."

15 Wi'tla iklu'na ix't gayu'yam icgi'lukc. Wi't!a da'ukwa
gatci'ux. Gagiu'lxam: "Imis'qcix ya'xtau na'ika wi'nEmc.
P!aT ixa." Hala'kt icgi'lukc gayu'yam. Wi'tla da'ukwa
gatci'ux. Gatciut!e'walalEmtck iqle'yoqt. Agagiu'lxam :
"PlaT ixa. ImiE'qcix ya'xtau na'ika wi'nEmc. " Axa wi't!a

20 ixgo'qEnkt icgi'lukc gayu'yam ; aga sa'qxu gayu'yam. Aga
tlaya' gatsklsk!lu'tk iqle'yoqt.

Aga kxwo'pt galgu'lxam agagi'lak IgwE'nEmikc iicgi'lukc

a'xka itga'xalukc, — ilga'gikal kanamlgwE'nEmikc ilcgi'lukc,

- "Ag' amiulxa'ma wi'mam iqle'yoqt, aga itga'matcx atc-

25 dintclu'xa intca'qcix." Aga kxwo'pt gagiu'lxam iqle'yoqt:

"Aga amdu'xwa itga'matcx da'ula-itc IgwE'nEmikc." — " A'i,"

gali'kim, uandu'xwa." Galu'qxwui. Ka'dux; aga kxwo'pt

gatctu'x iqle'yoqt itga'matcx ; ila'qcix Icgi'lukc agatctu'x.

A'lxt La'qu gatcu'xwa; wi'tla a'-ixt La'qu gatcu'xwa;
30 wi'tlax a'-lxt La'q* gatcu'xw' alatu'n ; wi'tlax a'ixt La'qu

"Perhaps it is the son of my husband Salmon who was
slain ; perhaps it is his son." And then she said to him :
"Your father was slain by five wolves. In this very house
they are (to be found; here) they dwell. They will come
presently." Then he sat down in the house and trans-
formed himself into an old man.

And then one of the wolves arrived in the house.
The wolf said: "Hp/mm, there is a smell of salmon."
And then he violently pushed against him, and the old
man staggered to and fro. Then the woman said to
the wolf: "That old man is your father-in-law and my
father. Let him alone." Another one came and also said :
"HE'mm, there is a smell of salmon." And then he vio-
lently pushed against him, and the old man staggered to
and fro. She said to him : " Let the old man alone, he
is my father and your father-in-law."

Still one other wolf arrived. Also he treated him like-
wise. She said to him: "That is your father-in-law and
my father. Let him alone." The fourth wolf arrived.
Also he treated him thus ; he pushed the old man about.
Then she said: "Let him alone. That is your father-
in-law and my father." Now also the eldest wolf arrived;
now they had all arrived. Then the old man took a
good look at them.

And then the five wolves said to the woman, her whose
men they were, - - all the five wolves were her husbands, -
"Now you will tell the old man, your father; now let our
father-in-law make arrows for us." Then she said to the
old man: "Now you will make arrows for these five."
"Yes," he said, "I shall make them." They slept over
night. It was morning and then the old man made the
arrows; their (supposed) father-in-law made them.

He took out one (arrow) ; yet one (arrow) he took
out ; yet a third one he took out ; yet a fourth one

gatcu'xw' aJala'kt; aga wi'tlax a'-brt Laqu gatcu'xwa ala-
gwE'nEma. Gatctu'kt gwE'nEma itga'matcx ba'ma la'-itcka
a'lEm' atdudi'na. Aga kxwo'pt gahi'qxui- Gayutcu'ktix ;
gatcLu'kwaLqk. Aga kxwo'pt gatcLlu't idga'matcx. Aga
5 kxwo'pt sa'qu galixElxada'midagwa. Aga la'-itc ilcgilukc
aga wi'tla galxkloa' ka'dux. Aga kxw^pt gayu'pa. Aga
kxwo'pt i'wi i'wi gatci'uxix saxqu wflx igu'nat. Aga gali'-
kim, qe'dau galixlu'xwa-it : "Aga da'uya wi'gwa anludi7-
naya ikgi'lukc wixnEmc galgi'dwoq."

10 Aga kxwo'pt iltcqoa' Vx gatclu'x. Ga'lupa aga'lax ;
galixli'x; cpa'k aga'lax gala'xox. Aga kxwo'pt saxqu
galxca'q ihcqoa7. Kla'ya ihcqoa'. Aga kxwo'pt gatchi'x
ihcqoa' igu'nad li'xtka itpoqo'xba; Waxca'mba1 Iqu7ct ga-
tduxx iltcqoa". Sa7qu datsma'nix li'xtka iltcqoa7 gatdu'x

15 igu'nat. Aga kxwo'pt galilxac' icgttukc. Aga kxwo'pt
ke'nua gayu'ya i'xtbo wi'qal. K!axy' ihcqoa7 gatdgElga ;
ixca'qH wi'qal. Aga kxwo'pt gatclgs'lkEl iltcqoa7 icgi'lukc.
Ag' ilxE'cEt; kxwo'pt gayu'ya iltcqoa'ba.

Aga kxwc/pt igunaxt gatctoxx idagaxitsax itkia^iunak
20 tslu'nus itlo'xatck; qloa'p iltcqoax gatctuxx. Aga kxw67pt

t!ayax gayu'la-it it!6xxatckba igunaxt q!oaxp iltcqoaxba. Aga

kxwo'pt gayu'ya icgi'lukc ; gatclgE^kEl iltcqoax ; gayux-

yanax2wit iltcqoa'ba ; gatdugu'mctEm tftcqoa" icgi'lukc ;

kxwo'pt gatdcYqxumct. Vx gatdurx iguna'd iltcqoa".
25 Aga kxwo'pt man(g) gi'gwal galxu7x iltcqoa'-, a-ila'u isi'a-

xus gasxo'x. Aga kxwo'pt ia'maq gatci'lux icgi'lukc.

Galixi'maxit icgi'lukc ; gayu'mEqt. Aga kxwo'pt gatdgslga

iguna't icgilukc. Gatd'waq, gatd'ulada.

Wa'xcam is on Yakima Reservation, four miles east of a point about midway

he took out; and one (arrow) besides, the fifth, he took
out. He took with him the five arrows in order that he
might kill them. And then they slept over night. Day-
light came, and he finished the (arrows). And then he gave
the arrows to (the wolves). Then he transformed himself
back entirely to his original form. Now the wolves came
back home in the morning, and he went out of the house.
And then Salmon looked all over the land. [He said,]
thus he thought: "Now this day I shall kill the wolves
who have slain my father."

And then he exercised his magic power upon the water.
The sun rose and it became warm ; the sun shone strong.
Then all the water dried up. There was no water to be
found. And then Salmon made just one spring of water
among the mountains •, at Wa'xcam,1 indeed, he made the
water. Just one spring of water Salmon made, plainly
seen by all. Now, then one of the wolves became thirsty.
So he went to a certain small river to quench his thirst,
but in vain. He did not get any water; the river was
dried up. And then the wolf caught sight of the water
(that Salmon had made). Now he was thirsty, so he went
to the water.

And then Salmon made some small trees, a few
bushes-, near to the water he made them. Then Salmon
sat down well prepared in the bushes near to the water.
Now the wolf went on and saw the water. Straight on
to the spring he went. The wolf went to drink the water ;
then started in drinking it. Salmon exercised his magic
power upon the water. So then the water sank down
a little, and the wolf's eyes just disappeared from view.
Then he shot at the wolf, and the wolf fell down •, he was
dead. And then Salmon took hold of the wolf. He had
killed him, and threw him away.

between Fort Simcoe and Block House.

Wi'tla gayu'ya kxwo'ba; gayu'la-it iguna't. Sa'qu ga-

td'waq, gatciuta'da. Wi'tla iklu'na i'xt gayu'ya icgilukc

ittcqoa'ba. Aga wi'tlax gatdo'qxEmct. Aga wi'tla ya'maq

gatci'lux. Klu'na fxt wi'tla gayu'maqt icgilukc. Wixt!a

5 gatci'gF/lga ; gatciula'da. Wixt!a k!uxna fxt gayu'ya icgix-

lukc ilatu'n ihcqoa'yamt. Wixt!a gatdo'qxEmct. Wirt!a

ya'maq gatci'lux; gatci'waq. GatcigE7lga ; gatciu'tada.

Wixt!a k!urna fxt gayu'ya icgilukc ilala'kt iltcqoa'yamt.

GatdoxqxEmct. Wi'tla ya'maq gatcilut iguna't. Gatci'waq -,

10 gatcigE^ga; gatciula'da.

laga'its ixkls'skax icgilukc wixt!a gayu'ya ihcqoa'yamt.
Gayu'yam iltcqoa'ba. Na'qxi gatdu'qxumct Ke'nua ga-
lixk'xwa-it igu'nat : " AtdugE'mcta." K!a'ya gatclu'gEmct
ixkte'skax icgi'lukc. Aga ' kxwo'pt gali'ktcax : "U'6;"

15 qe'dau gali'xox ixkls'skax. Aga kxwo'pt iguna't galix-
Ju'xwa-it: "Na'qx' itlu'ktix." Itkla'munakiamt gayu'yam
icgi'lukc. Aga gatchi'dina lla'ktikc iguna't ia'xan ; la'-itcka
galgi'waq wi'am iguna't. Pu gatchi'dina ka'nauwe JgwEx-
nEmikc pu kla'ya ilcgi'lukc da'uya wi'gwa ; k!ma lla'ktikc

20 gatdu'dina, i'xt nixwo'axit ixk!s'skax ila'-uxix.

Aga kxwo'pt gayu'ya itqulia'mt iguna't qa'xba a'yagutx
u'xt. Aga kxwo'pt gayu'yam itquh"'ba. Kxwo'pt gatcu'l-
xam: "Aga inlu'dina ikgi'lukc lla'ktikc ; ixa'tk' ixkls'skax
icgi'lukc igixwo'axit." Aga kxwo'pt gatcu'lxam agagi'lak:

25 ttAg' atxk!wa'ya." Aga kxwo'pt gactu'ya ; aga gatcu'kia.
Luwa'n qa'uadix gactu'goyom, aga kxwo'pt gatcaxi'ma,
gatsaltsgi'ma iguna't agagi'lak. Ilk!a'ckac la'luxt ; qucti'-
axa ilcgi'lukc itcawa'nba.

Aga kxwo'pt gayaktxui't. Aga kxwo'pt galagslga'ba
30 itakla'its ilskli'luks li'x't. Wi'tla ' gaya'ktxuit itca'wanba;

He went back to his place ; Salmon seated himself.
He had killed him completely and thrown him away.
Again one other wolf went to the water. Now he also
started in to drink it, and again (Salmon) shot at him.
Again one other wolf died. Again he took hold of him
and threw him away. Again one other wolf, the third,
went towards the water. He also started in to drink it.
Again (Salmon) shot at him and killed him. He took
hold of him and threw him away. Again one other wolf,
the fourth, went towards the water. He started in to
drink it, and again Salmon shot at him. He killed him,
took hold of him, and threw him away.

The smallest and youngest wolf also went towards the
water. He arrived at the water, but did not drink of
it. Salmon thought: "He will drink of it," but in vain.
The youngest wolf did not drink at all. And then he
cried : "U6 ;" thus did the youngest do. And then Salmon
thought: "It is not well." The wolf escaped to the
woods. Now Salmon's son has killed four (wolves) ; they
had slain his father Salmon. If he had slain all five, there
would be no wolves to-day ; but he killed (only) four, (for)
one had been scared away, their youngest brother.

And then Salmon went to the house where his step-
mother was living. Then he arrived at the house, and
said to her: "Now I have slain four of the wolves ; only
one, the youngest wolf, was scared away." And then he
said to the woman: "Now let us two go home." Then
the two went on ; he took her along with him. I do not
know how many times they camped over night when he
laid her down, Salmon laid the woman down belly up.
There was a child inside of her ; as it turned out, there
were wolves in her womb.

And then' he stepped on her; one tiny little wolf came
out of her. Again he stepped on her belly; a tiny wolf

gafagE'lba itcawani'amt ifekli'luks. Da'ukwa IgwE'nEma
itakla'itsax gala'gElba. Aga kxwo'pt gatdu'dina ilakla'i-
tsax. Kxwo'ba i'wi gatcu'x watu'l, kxwo'ba gatdu'x wa-
tu'fpa. Qxi'dau ga'lixox iguna't. Aga kxwo'pt gactu'ya.
5 Kxwo'pt aga gatcu'kl' agagi'lak wi'am a'gikal. Da'uax
atk!u'ntk!un, qxuct gaqxi'waq itca'gikal iguna't. Atk!u'n-

tk!un uqxE'lqt : E feEE^E^Ei^l E±H gwa'nESEm. Cma'-

u u

nix alidi'mama iguna't aqxe'dwagwa Nixlu'idixpa; aga
kxwo'pt alaktca'xEma atk!uxntk!un.

10 Nar2wit gatcu'kla, na'wid iltcqo'ba gatcu'klam. Aga
kxwo'pt gacgigE'lg' iknfm, gact^kta-it. Aga kxw67pt ga-
tculxam: "Ag' anugopti'da, aga ma'im' amqli'watcgwa/
Iguna't gali'kim : " Ag' anxu'qcida ; aga ma^ma agag^lak
amqli'watcgwa." Aga kxwo'pt galixo^cit. Gactuxxuni

15 iltcqo'ba y^lqdix. Aga kxwo'pt itka'pcba li'xlix gala'xux.
Aga kxwo'pt ixwi galarxux; w^mwa gagigExlga itka'pcba.
Aga kxwo^t ixwi gagixux ; gagagE^ksl waxmw' a-ik!ixL-
xeugwax ya^qpa. GacaxElqxfLx agagi^ak. Aga kxw67pt
galixgu'itq.

20 Aga kxwo'pt gali'kim : "Na'qx' itlu'ktix imnu'qutck,
q!urm imnux." Aga kxwo'pt gatcigslg' icki7, gatcia'x-
cgam. Itklalamat eVi gatcto'x ; gatctigEldi'ba-ix itk!axla-
mat; daLxoa'b galu'xax itk!axmunak. KXU'L gatcie'lux
icki'. Aga kxwo'pt gatca'gElg' agagilak. E'wi ickix 'ngi

25 gatcu'lada itkla'lamatba. Aga kxwo'pt gayagE'ltaqlq aga-
gilak; ma'sa gali'xox qlu'mba gagi'ux iguna't. Aga
kxwo'pt gayu'y' igu'nat aga ya'-ima. Aga kxwo'pt ia'l-
qdix gayu'ya, ia'xi aga gayu'ya.

Aga kxwo'ba pla'la gayu'la-it; luwan qxa'uad ifc'lx,
30 qa'ntcipt aga ya'lqdix gayu'la-it. Aga kxwo'pt gatccx-

came out from her belly. In this way five little (wolves)
came out of her. Then he killed the little (wolves).
There he built (?) a fire, there in the fire he put them.
Thus did Salmon. And then they two went on ; he took
with him the woman, his father's wife. This woman was
the Dove ; truly it was her husband Salmon who had been
killed. The Dove is always wailing: "U' u'." Whenever
the salmon comes, they kill him at Wishram, and then
the Dove cries.

Straight on he went with her, straightway he came
with her to some water. And then they got hold of a
canoe and seated themselves in it. Then he said to her :
"Now I'll sleep, while you alone will paddle." Salmon
said: "Now I'll lie down to sleep, while you, woman, will
paddle alone." And then he lay down to sleep. The
two long drifted about on the water. And then she be-
gan to feel ticklish in her feet. Then she looked and
found a maggot on her feet. And then she looked care-
fully at him, and saw maggots crawling about all over his
body. The woman cried, and he awoke.

And then he said : " It is not good that you have
awakened me ; you have disturbed me in my sleep." Then
he got hold of the paddle, took it away from her. He
transformed the rocks and hollowed out the rocks ; the
rocks had a hole bored into them. He wedged the
paddle under her and took hold of the woman. He
moved it and threw her off with the paddle into the rocks.
Then he abandoned the woman ; he had been disgraced
because she disturbed him in his sleep. So then Salmon
went on all alone. Long he went, and far away he went.

Now, there he remained quietly ; I know not how many
years, how long he remained. Now, then he heard two

60 i

tcmo'q icqle'yoqt: "IminiEla'mak ; na'qx' itlu'kti. A'nad-
max amElu'ktan atgu'xwa. Na nExiu'xwan kxwo'dau
i'nadmax iqxu't. Kxwo'dau a'nadmax wo'qti atgu'xwa."
Qe'dau gatciu'lxam : "Aga du'xi. Na'-ima ansgE'lga is-
5 qxu's." Gatciulxam: "Na'qxi pu maMma amsgExlga. Af-
nadmax atgsuxxwa ha'-ai." La'ktix gatccxtcmo'q qe'dau
cxixtcx, cxElp.'a'lawulal. Qucti'axa icka'lax cda'xdau.

Aga kxwo'pt gatccu'lxam: "QE'nsgi mtxu'lal? Dan
^ilal?" K!axya qExnEgi gacgiu'lxam. Aga wixt!a

10 gacxElpia'lawulalEmtck; galixacgElu'itcatk. Aga wi'tla
da'ukwa gacki'm. Aga wi'tla gatccu'lxam : "Da'naska
mdrxitcx? Na'it!a mtgE'nLxam."1 Wi7t!a kla'ya qs'nEgi
gacki'm. Cpa'q ts!uxm cki'xax. Wi'tla gatccu'lxam : "QE"-
nEgi dan imtxE'lk^ilal ?" Wixt!a k!axya qs'nEgi gacki'm.

15 Aga wixt!a daxukwa gacxElpla^awulalEmtck. Wit! a gatc-
culxam: "Qs'nEgi dan imtxE'lk^ilal ?" Aga kxwo'pt
gacgiuxlxam : "Hgoa^ilx nintklg^tka."

Aga kxwo'pt gatccu^xam : "Qaxxba nimtklg^tga ilgoax-
lilx?" Aga kxwo'pt gacgiu'lxam : " Yalqdi'x nintklgi'tga."

20 Aga kxwo'pt gatcculxam : "QE'nEgiba nimtklgi'tga ?"
Gacgiu'lxam : aK!axya! itklalamatba nintklgi'tga." Aga
kxwo'pt gatccu'lxam : "Dan iaka'xtau tfgoalilx, ilqagi'lak
tci8 a'watci8 ilkala tcis?" Gacgiulxam : "HqagHak." -
uQaxntcix ni'mtklqxEmit ?" Aga kxwo'pt gacgiu'lxam :

25 uDaruax aklmi'n nigaxa'lxum wixt!ax ax-ixt aklmi'n ak!un
(t)cixtix nintklgi'tga." Aga kxwo'pt nixlu'xwait : "Luwaxn
ga'nuid nilkcgi'tka ilgoa;lilx.w

1 MtgE'nLxam is for mtgE'ntlxam.

old people (talking to each other): "You are a bad
distributer, and not good. Let us two put a cheek on
each side. I myself think there should be also an eye
to each side. And let us put half a vulva on each side."
Thus did the one say to the other: "Oh, well! I shall
take both eyes for myself." The other one said to him :
"You should not take both to yourself. We two must
divide them, - - one to each." Four times did he hear the
two thus argue and talk to each other. As it turned
out, those two were ravens.

And then he said to them : " What are you talking
about ? What are you speaking of to each other ?" They
said nothing at all to him. Now they still kept talking
to each other, and he listened to them. Now they spoke
again as before. And once more he said to them : "Well,
what are you talking to each other about? Tell me too !"
Again they said nothing at all. They were arguing ex-
citedly. Again he said to them: "What are you telling
each other?" Again they said nothing at all. And then
again they kept talking to each other as before. Again
he said to them: "What are you telling each other?"
And then they said to him : " We two have found a person."

Then he said to them: "Where did you find the per-
son ?" They answered him : " Far away (from here) we
found him." And then he said to them: "In what way
did you come to get him?" They replied to him: "No!
we found him among some rocks." Then he said to them :
"What is that same person, a woman or a man?" They
said to him: "A woman." - "How long is it since you
have seen her?" And then they said to him: "Let this
present moon have become exhausted (and add) yet one
moon and a half, - - (so long is it since) we have found
her." And then he thought: "Perhaps they have really
found a person."

Aga kxwo'pt gatccu'lxam : "A'tema ka'dux amdu'ya,
amtklukcta'ma." Aga kxwo'pt gatccu'lxam : "Qsngiska7
gamdu'yEm ?" Aga kxwo'pt Vx gatci'ux iago'mEntfpa ikxa'-
lal. Aga kxwo'pt gatccu'lxam : "Qs'ngi gamtxu'lal gam-
5 du'yEm ?" Aga kxwo'pt gatcxtcmo'q aga gacxixni'ma. Aga
kxwo'pt gactilga'wulx igu'cax. Aga kxwo'pt ikxa'lal gali-
cilakwit. Aga kxwo'pt qxatgix nu'it wflx q!oaxp gacti-ila7-
kwit; ia'xka Vx gatccu'x igu'nat icka'lax.

Aga kxwo'pt gacgu'naxLx; gacgu'kctam qa'xba gacga-

10 gE'lkfilba. Aga gactu^a. Na^wit luwaxn qa^adix- gactu'-

qxui. Aga kxwo'pt gactu^am wirt!a. Aga gacx'uk!wax

wi'tia itq^ia'mt. Aga gacgiu^xam : "La'xt ilgoa'lilx qloa'b

ag' ah/mEqt' aga luLlElxt." Gatccu'lxam : "QE'nEgi

p' amtWu'xwa?" Kxwo'pt gali'kim fxat: "KJala p' ant-

15 kltxa'." Aga kxwo'pt gatccu'lxam : "Akla'lamat ayamt-

kxa/-imaya.7' A7u gacgixiix.

Aga kxw6xpt kE7L gacguxxix itctarpiq. Aga kxw67pt
gatcackxaMma mang itsak!axits. Gacgugwo'mit ; gacgu7-
klam ; daxk gatca'cxux. Aga mang itcaga^l gatcackxa7-
20 ima. Aga wftla gack^kl-, ag' ackxaMmat p!axl' ak!a7la-
mat. Wi'tla gacgu'klam •, gacxiluxta'makwotcgix. Wi'-
t!ax da'k gatca'cxux. Wixt!a da'ukwa la'ktix. LagwE'nE-
mix wi'tlax gatcackxax-ima. Wi'tia gacgugo'mida-ulx,
gacguktca'nEmx, gacga'-iluklam.

25 Aga gatcci/lxam : "Aga na'ikabam'amtklni'dama iiqa-
gttak." Aga kxwo'pt gacgiulxam : "Kla'ya!" Aga

Then he said to them : "To-morrow you two will go,
you'll go and look for her." And he asked them : "Well,
how have you been going all along?" Then in his heart
he wished for a wind, and it arose. And he asked them :
"How have you been managing to go all along?" And
then he heard them as they showed him (how they man-
aged). They flew up to the sky, but then the wind struck
against them ; and then almost immediately they came
near striking down against the ground. (But) he, Salmon,
endowed the two ravens with magic power.

And then they looked for her •, they went to look for
her where they had seen her. Now they went on. Straight
on (they went, and) I know not how many times they
slept over night. And then they arrived (there) again.
Then they turned back home towards the house. They
said to him: "There is a person who is near to dying
and is thinned out." He said to them: "What could
you do with her?" Then one of them said: "We might
carry her on our backs." And then he said to them :
"I shall lay down a stone on you." They said "Yes" to
him.

And then they interlocked their wings, and he put down
on them a rather small (stone). They flew off with it
and came back with it ; and he loosened it off from them.
Then he put a somewhat larger (stone) on them. And
again they carried it with them, and the stone rested
quietly on them. Again they came back with it, swaying
their bodies from side to side. Again he loosened off
the (stone) from them. Again (they did) as before, four
times in all. The fifth time also he put a (stone) on
them. Again they flew up with it, carried it about with
them, and brought it back to him.

Then he said to them : " Now for my sake you will
go and get me the woman." And then they answered

kxwo'pt gatccu'lxam: tf Amtkhigwa'lEmama bama na'ika."
Qe'dau gatccu'lxam icka'lax igu'nat. Qucti'axa ya'xtau
igu'nat ya'xka gatcaxi'ma a'xtau agagi'lak; tq!e'x aga
tcu'xt. Aga a' gacxu'x. uAg' aqa'midam' -agagHak," gac-
5 giu'lxam. Aga kxwo'pt gactu'ya, gacgugwa'lEmam. Na^-
wit gactu'ya; naVit gacta'guqxom. K!waxc galaxa'cxux ;
galaxlu'xwait : "Ag' ickfnuwoq." Aga kxwo'pt gacgul-
xam: "Na'qxi klwa'c amxu'xwa; iqEmtga'lEmam.''

A'-u gakcuxx. "Qxa'damt amtgEnu'kla ?" gakci/lxam.
10 Aga kxwo'pt gacgu'lxam: " Indacta'mxiamt aqEmu'kla."
Aga kxwo'pt gakcu'lxam : "Qfi'nEg' amtgEnu'xwa ?" Gac-
gu'lxam: aAg' amxantkxa'-imaya indagiko'uba." Aga
kxwo'pt a-ikwa't gacgu'xix itcda'piq ; kxwo'ba naxackxa'-
ima itctapi'qba. Aga kxwo'pt gakcgs'lga.

15 Aga kxwo'pt gatu'ya; gacku'kl. Na^wit gacku'klam

itquli'ba. Naxwit gacgax^ma. K!arya dan itcanaxlxat agv

uL!Exlxt gacgu'ktem. Aga kxwo'pt gatclgE'lg' igu'nad .Ba-

- ka'tcla. Aga kxwo'pt wa'x gatda'kux ilka'tcla. GWE'HE-

mix* warx gatclaxkux. Aga kxw6xpt saxqu gatcalxaxdagwa.

20 Ag' atlu'kti galaxxux saxqu. Ilga^alxat galaq!Exlba;
sa'qu itlu'kt' itca'lq. Axka'xdau itca'xliu atklu'ntklun igu7-
nat a'gikal. "Mda^tla," gatccu'lxam, "dEmi^nua imda'x-
liu icka'lax ; qe'dau amtxu'xwa mda'itla. Cma^ix amtxu7-
xwa lKaxk ka'k,'1 alugwagi'ma idElxam, lDang' icgigE'lkEl

25 icka'lax, da'ngi qxa'tgi.'" Qe'dau iqxa'nutck.

1 Very high pitch.

him: "No!" Then he said to them: "You will go to
get her for me." Thus did Salmon speak to the two
ravens. In truth that Salmon it was who had laid down
that woman ; now he wanted her. Then they consented.
"Now we shall go and get you the woman," they said
to him. And then they went, went to get her. Straight
on they went and straightway they came to her. She
was afraid of them and thought: "Now they have killed
me." But then they said to her: "Do not be afraid;
we have come for you.

She consented to their proposal. "Whither will you
take me?" she asked of them. And then they said to
her: "We shall carry you to our chief." Then she said
to them : " What will you do with me (so as to carry me)?"
They answered her: "You will lay yourself down on our
back." And then they neatly interlocked their wings;
there on their wings she lay down. So then they took
hold of her.

And then they went on, the two bearing her along.
Straight on (they went and) brought her home into the
house. Straightway they put her clown. She had no hair
(left) at all and they brought her home lean. And then
Salmon took some oil. Then he poured the oil out over
her. Five times he poured it out over her and she came
to completely.

Now she was beautiful all over. Her hair grew out
from her and her body was beautiful in every way. The
name of that same woman was Dove, Salmon's wife. "As
for you two," he said to the two (ravens), "your name
(shall be) for all time Raven ; thus shall you be. When-
ever you shall cry "ka'k ka'k," people will say: The
two ravens have seen something, no doubt.' " Thus the tale.

5 — PUBL. AMER. ETHN. SOC. VOL. II.

66
3. COYOTE AND ANTELOPE.

Gayu'ya isklu'kyE. Aga kxwo'pt galixE'ltcmaq isklu'-
ya'xiba uxwo'qt idE'lxam. Quctia'xa ickla'lkal gaq-
cu'ktam. Aga kxwo'pt galu'ya isklu'lEyE ya'qxoq kxwo'dau
icpu'xyatin icya'xan ctmo'kct. Galu'ya hsinmo'kstikc la'-itc
5 ickla'lkaliamt ; galxE'lxaq. Galu'yam. Ixa'd ia'xleu Sipa7-
glatsin iarxan isk.'u'lEyE ; ixard iaxxleu Sipaxksalguts ; ik!urn'
ixa'd isk!uxlEyE ia'xan Sapa7gwinan ; ik!urn' ixa^ ia^leu
Sapagartkutgwax ; ak!uxn' ax-ixad itcaxxleu ayaxxan isk!ur-
IsyE axk!Erskax StwaVinLxt itsaqlwa^asup ; kxwoxdau
10 ctmo'kct icpu'xyatin icya'xan itctaba-icxixlal cta'xta.

Galu'y' aga ickla'lkalba; galkcuda'mitam ickla'lkal.
Galu'yam galki/gikEl lgablaxd idE'lxani. Kxwo'ba ckixxax
ila'lik kxwoxdau idaxuapdauap ctmokct ist!aq!waxlasup.
Aga kxwoxpt gaqci'lut ick!axlkal Sapaxgalatsin ixgo'qunk.
15 Hia'kcEnba gatccgE'lga. Aga kxwo'pt gatccu'damit ick!axl-
kal. Aga gacgixwa ilaxlik k!m' ag' ida'uapdauap ; gactixk-
taq. Aga kxwo'pt gacgigE'lga ; gactrkdaqxwom. Gacgi7-
waq. Gackci'xckEm ickla'lkal.

wit!a Lu7gu gackcu'x ick!axkal. Wixt!a gackci'lut
20 ilie'kcEnba -, gatccgE'lga Sapa'ksalguts. Gatccu'damit ic-
k.'a'lkal. Agar witla gacgi'wa ida'uapdauap ila'lek. Ga-
cti'ktaq-, galicgE'ltaql. Gacti'ktaqxom. Gacgi'waq; Lq!6rp
gacgiu'x iaga'qstaq. Aga7 wit!ax gaqci'lut icklalkal Sapax-
gwinan. Wirt!a gatccuda'mit icklalkal. Aga wi'tla gac-
25 ti'ktaq; gacti'ktaqxom ; gacgigE'lga. Gacgi'waq •, Lqlo'p
gacgi'ux i^'tuk. Wixt!a gackcilut Sapagartkutgwax. Aga
wi'tla gatccuda'mit. Aga wi'tla gacti'ktaq ila'lik k!ma
ida'uapdaup. GacgigExlga. Gacgi'waq; Lq!6xp gacgi'ux
ia'tuk. Aga gaqc^lut Stwa'winLx isk!uxlEyE aya'xan waliq

67
3. COYOTE AND ANTELOPE.

Coyote went on. Now then Coyote heard that way
yonder people were gathered together. In truth they
came to get a shinny-ball. So then Coyote's children and
Antelope's two sons went. They seven went for the
shinny-ball, went to where people were assembled. They
arrived (there). The name of one of Coyote's sons was
Big-Gristle ; (another) one's name was Big-Backbone ; an-
other one of Coyotes sons (was named) Big-Fin ; another
one's name was Big- Adipose-Fin ; there was one other,
a daughter of Coyote and the youngest, whose name was
Head-Fat — she was a good runner. And there were
Antelope's two sons - - those two were clumsy ones.

Now they went where the shinny-ball was ; they had
come in order to run away with it. They arrived and
saw many people. There were Rabbit and Fox, both of
them fast runners. And then the shinny-ball was given
to Big-Gristle, the oldest.. He took it in his hand and
ran away with the shinny-ball. Then Rabbit and Fox pur-
sued him and gained on him. And then they seized him •
they had overtaken him. They killed him and took the
shinny-ball away from him.

Now they brought the shinny-ball back again. Again
they put it in the (next) one's hands ; Big-Backbone got
hold of it. He ran away with the shinny-ball and again
Fox and Rabbit pursued him. They ran after him and
he ran away from them. They overtook him and killed
him, cutting off his head. Now this time the shinny-ball
•was given to Big-Fin. He also ran away with the shinny-
ball and again the two ran after him, overtook him, and
seized him. They killed him, cutting his neck. Next they
gave the (ball) to Big- Adipose-Fin. Now he also ran
away with it and again Rabbit and Fox ran after him.

itga'kcEnba. Aga kxwo'pt gakcuda'mit ickla'lkal Aga
kxwo'pt gacta'ktaq. Aga kxwo'pt galacgE'ltaql Gacgu'a •
gacga'gElga. Gacgu'aq; Lqlo'p gacgi'axux itca'tuk.

Sa'q" gabda'-it iskiu'lEyE ia'qxoq IgwE'nEmikc ; sa'qu gaq-
5 fu'dina ; kla'ya galkcgE'lga ickla'lkal Aga kxwo'pt cta'xta
icpu'xyatin icya'xan gaqcclu't ickla'lkal cta'xta itcta'kcEnba.
Kxwo'pt gacxE'lEktcu ; ki'nua gackcgE'lga. Aga kxwo'pt
galugwa'kim : "Ag aqcwa'gwa di'kxa." Aga kxwo'pt
galki'm: aAg' aqcu'kla yaxta'ba ; aqcwa'gwa mang i'axi."
10 Aga kxwo'pt gaqcu'kl mang i'axi. Aga kxwo'pt xarp
dagapga'p gahco'x ilia'. Aga kwo'pt galu'gwakim : "Da'uya
ig' inigE'lga, itgilx."

c'l!

Aga qucti'axa gackcuda'mit icpuxia'tin icya'xan ; ickla'l-
kal gackcuda'mit. Qucti'axa cda'xtau, ictla'miniEn. Aga

15 kxwo'pt gackcu'kl icpu'xiatin icya'xan. Aga kxwo'pt kla'ya
gackcu'a ila'lik ida'uapdauap. Gackcu'kct ; gackcgE'lkEl
ag' ia'Iqdix ckcu'klt ickla'lkal Aga itpo'gomax icda'bagal
lacgwu'lxt ; cxEtta'dntf ickla'lkal. A-itcxa'p gacxi'luxix
ila'lik klma ida'uapdauap; ag' ie'Lqdix ctu'it ; ckcu'klt.

20 Icta'xtax iskiu'lEyE kxwo'dau icpu'xyatin itquli'ba pla'la
ctu'xt. Aga kxwo'pt gacglu'ma :

qxiLq i - t!a - la - pas
/TN

qxoq; saq" niqt - dl - na.
Aga kxwcVpt wi'tla gacglu'ma: "Do'yaxka nintca'cqxiLq

They seized him and killed him, cutting his neck. Now
the (ball) was put into the hand of Head-Fat, Coyote's
daughter, a maiden. And then she ran away with the
shinny-ball. Then the two ran after her and she ran away
from them. They pursued her and caught her. They
killed her, cutting off her neck.

All the five children of Coyote had died ; they had all
been killed and had not held on to the shinny-ball. Now
then those two sons of Antelope were given the shinny-
ball, (it was put) into the hands of those two. Then they
dropped it; they did not succeed in holding on to the
(ball). And then the people said: "Now they will be
killed here." Then they said: "Now they will be brought
right there; they will be killed a little farther on." And
then they were brought a little farther on. Then the fog
became dark, all misty dark. And then they (all) said :
"Now here I've caught him, hit him!"

Now in fact Antelope's two sons ran away with it ; they
ran away with the shinny-ball. Truly that (ball) was
worth a chieftain's realm. Now then the two sons of
Antelope took it along with them, but Rabbit and Fox
did not pursue them. They looked at them and saw
them now far off taking the shinny-ball along with them.
Now they climb up to two summits of the mountains and
keep throwing the shinny-ball between them. Rabbit and
Fox gave up (following) ; they had now gone far off and
had the (ball) with them.

Those two people Coyote and Antelope - - were

sitting quietly in the house. Now then the two (sons of
Antelope) sang out : " Far away we two have left the
children of Coyote ; killed were they all." And then they
sang out again: "Far away have we left the two sons
of Antelope; slain were the two." And then they sang
out again : " All were they killed, the children of Coyote ;

icpuxya'tin icya'xan ; sa'qu niqci'dwoq."1 Aga kxwo'pt
wi'tla gacglu'ma: "Sa'qu niqldl'na Itlala'pas ya'qxoq ; do'-
yaxka ninda'JqxiLq."1 Aga kxwo'pt wi'tla gacglu'ma:
"Sa'qu niqci'dwoq icpuxya'tin icya'xan ; do'yaxka nintca'-
5 cqxiLq."1 Aga kxwo'pt wi'tla gacglu'ma : "Do'yaxka
nindalqxiLq ItJala'pas ya'qxoq ; saxqu niqldl'na." l

Na'wit gactu'ya. Aga kxwo'pt isklu'lEyE gatca'xima
akla'lamat itca'gail icqxi'ba. Aga kxwo'pt ilkli'lxamat
gatclxi'nx' ak!axlamatpa ; a-isda'x gatda'gEmunxa. Kxwo'ba

10 gayu'txuit isklu'lEyE. Aga kxwo'pt galixlu'itcatk yaxa ya'x
icpu'xyatin ixa'imat ; cixgia'gwax icixaxan icpu'xyatin. Aga
kxwo'pt gali'gluma icpu'xyatin ya'xan gwE'nEmix. Aga
kxwo'pt gayugi'luktcu isklu'lEyE daga'mui ; nu'it gay'umaqt ;
akla'lamatpa gayakxaMmaxit ; saxqu galilga'xit ilklilxamat.

15 Aga kxwo'pt gacdula'dapgEx'id ickla'lkal. Aga kxwo'pt
galixls'tck icpu'xyatin; gayu'la-it.

Aga kxwo'pt capca'p galkcu'x ickla'lkal. Aga kxwo'pt
tcEktcE'k saxqu ilalqpa galcxs'lux. Aga kxwo'pt gahd'-
inalx isk.'ulEyE yu'msqtpa. Galxe'nalx ia'gitcpa kxwo'dau

20 idia'mL.'uxiba kxwo'dau idia'qxuitba. Aga isklu'lsyE yo7-
mEqt ixi'mat. Aga kxwo'pt galki'm icpu'xyatin icya'xan :
"Qfi'ng' alxu'xwa?" Aga kxwo'pt gahrpa. Aga kxwo'pt
galki'm: "Qa'xb^ alxu'ya?" Aga kxwo'pt gaiki'm : UA1-
xu'ya 'guca'xba." Wi't!a galki'm: "Na'qxi p' alxu'ya

25 'guca'xba." Kxwo'pt a'ga gali'kim fxat: "Alxu'ya wax-
tcktib' itga'qpuks, qxa'dagatci na'qx' atcElgE'lga isklu'lEyE."
Aga kxwo'pt galu'ya wa'tcktib' itga'qpuks icpu'xyatin
icya'xan. Galu'ya ; galo'qxui hi'nix. Aga kxwo'pt gat-
gi'witx'it.

30 Gatcilxa'dagwa isklu'lEyE; galixgo'itk. Aga kxwo'pt
gali'kim : "Qxwotxala' yalqdi'x inogo'ptit." Aga kxwo'pt
gatchi'wa ; i'wi i'wi galixailudE'lkEmtck ilaqx'a'tba. Kxwo'pt

1 Same tune.

far away we two have left them." And then again they
sang out: "Slain were the two sons of Antelope-, far
away have we left them." And then again they sang
out : " Far away we two have left the children of Coyote ;
killed were they all."

Straight on the two went. Now (meanwhile) Coyote
had laid down a big stone in the doorway. And then
he stuck in spits about the stone, stuck them circlewise
near it. There Coyote stood. And then he listened while
he, Antelope, lay down •, Antelope knew about his two
sons. Then one of Antelope's sons sang out five times.
Coyote fell down senseless and died straightway ; he fell
over on the stone and all the spits pierced him. And
then suddenly the shinny-ball was thrown into the house.
Then Antelope arose and seated himself.

And then they chipped up the shinny-ball into little
pieces and rubbed it all over their bodies. Then they
wiped themselves on Coyote where he lay dead; they
wiped themselves against his nose and against his ears
and against his legs. Now Coyote is lying dead. And
then Antelope and his two sons said: "What shall we
do?" Then they went out of the house and said : "Where
shall we go?" And then they said: "Let us go to the
sky;" (but) on second thoughts they said: "We should
not go to the sky." So then one of them said: "Let
us go on the tops of the grass so that Coyote may not
find us." So then Antelope and his two sons went on
the tops of the grass. On they went and passed three
nights. And then they went to sleep.

Coyote came to and awoke. And then he said: "I've
slept altogether too long." Then he started to pursue
them and looked all around to follow them by their tracks.
Then he thought: "How, where have they gone?" He

•QE'nEgi," galixlu'xwa-it, "qa'xba hi'it?" Na'qxi gatcu'-
guiga iLa'qxat. Aga kxwo'pt gayu'ya ca'-iwatk!acka
gatchi'a. Aga kxwo'pt gayu'ya isk!u'lEyE. Gayuya'2.
Aga kxwo'pt galilxa'ca. Aga kxwo'pt iltcqo'ba gayu'ya;
5 gatclo'qxEmct iltcqoa'. Aga kxwo'pt fwi gali'xox. Aga
kxwo'pt gatdgE'lkEl ilgoa'lilx iltcqo'ba. Aga kxwo'pt galix-
wo'xit; k!wavc gali'xox. Aga kxwo'pt galixlu'xwa-it :
"Alglnua'gwa ilgoa'lilx." Aga kxwo'pt dakda'k gatctu'x
idia'gamatcx ; gatcu'gwiga; XU'LXUL gatctu'x iagitcxu'tpa.

10 Agalixlu'xwa-it : aAnlwaxgwa ilgoa'iilx."

Aga kxwo^t i'wi gali'xox; iltcqo'ba ilgoalilx. Aga
kxwo'pt itxa'maq gatctlilux so'q11 soqu idiaga'matcx. Aga
kxwo'pt galixhi'xwa-it : "Lku'n aga ihi'mEqt." Gayu'ya;
gatstskllu'tk ilgoa'lilx. P!a7la lu'xt ilgoa'lilx. Aga kxwo'pt

15 wi't.'a gatci'gElga ik.'a'lamat. Galixki'xwa-it : "Aga ik!a'-
lamat anili'lagwa 'laq.'a'qctaqba. Alu'mEqta." Gayu'ya
isklu'lEyE • gatci'gElga ikJa'lamat. Aga kxwo'pt gatcili'-
lagwa. Aga kxwo'pt gatclgE'ltcim ilk!a'lamat. Gatclu'-
kctEm ilgoa'lilx ; k.'a'ya lu'mEqt. Aga kxwo'pt galixlu'-

20 xwa-it : "Qfi'nEgi qe'dau?" Kxwo'pt gatssugi'tsxaba isia-
gi'kulan. Gatssu'lxam : "Qs'nEgi qe'dau?" Aga kxwo'pt
gatsu'lxam: "Aga mtxa'nitkuLitck."

Aga kxwo'pt gacgiu'lxam : " Ag' aqcxa'mElukli'tckwa.
Nitu'ya imi'qxoq isk.'u'kyE, nilu'ya ickla'lkaliamt IgwE'nE-

25 mike-, kxwo'dau icpu'xyatin icya'xan (n)ictu'ya cta'xta
ctmo'kct. Kxwo'ba niqldi'na imi£'qxoq isklu'lsyE. Cta'-
ima icpu'xyatin icya'xan nickcu'kl ickla'lkal. Aga kxwo'pt
nicglu'ma, 'Isklu'kyE imi'qxoq niqldi'na.' Qe'dau nicxt-
ki'm icpu'xuyatin icya'xan. Aga nicdi'mam itqule'ba. laxa

30 ma'ya nimdE'muqt; sa'qu ilkl'i'lxamat nilmi'tgat imi'lqpa.

Aga kxwo'pt ickla'lkal nicdi'mam. Aga kxwo'pt sa'qu

nikxi'tx icpu'xyatin icia'xan. Lku'p Lku'p nilkctxa' ickla'l-

Aga kxwo'pt tci'ktdk nilcxi'tx. Aga kxwo'pt nihi'ya ;

iux-Ju'x- nilgE'mtx la'-itcka. Aga kxwo'pt nilki'm, "Qa'xb*

could not find their tracks, so he went and pursued them
in any direction at random. And then on Coyote went.
He went and went (until) he became thirsty. So he went
to the water and drank of the water. Then he looked
closely and caught sight of a person in the water. He
was scared off and was afraid. Then he thought: "The
person is going to kill me." So he loosened his arrows
and got hold of them ; he pulled them out of his quiver.
Now he thought: al shall slay the person."

And then he looked closely; the person was (still) in
the water. Then he shot every single one of his arrows
at him and thought: "Perhaps he has died now." He
went and looked at the person ; the person was there
just as before. And then again he took a stone. He
thought: "Now I shall throw the stone at his head. He
will die." Coyote went and got a stone and then threw
it at him. He struck him with several stones. He went
to look at the person ; he was by no means dead. And
then he thought: "How is this?" Then he defecated
his two faeces and asked them: "How is this?" He
said to them: "Now tell me."

And then they said to him: "We two shall tell you.
Your children, Coyote, did go, the five went for the
shinny-ball; also Antelope's two sons did go, those two.
There your children, Coyote, were killed ; the two sons
of Antelope alone took the shinny-ball with them. And
then they cried out, 'Coyote, your children have been
killed.' Thus said the two sons of Antelope. Now they
arrived home at the house, but you died ; all the spits
remained stuck in your body. Now then the shinny-ball
came, and Antelope and his two sons put it all over them-
selves. They broke the shinny-ball up into small pieces
and then rubbed it over themselves. And then they went ;

alxu'ya?" Aga kxwo'pt nihi'ya wa'tcktiba itgaqie'liqpukc.
Aga kxwo'pt ya'xtau ma'ika tfmi'pul isklu'lsyE I'wi gam-
xa'txulal."

Gali'kim isklu'kyE: "Aga ga'nuit da'ukwa qxuct.

5 Qa'xba nitu'ya icpu'xyatin ici'axan ?" "Fwad niJu'ya." Aga

kxwo'pt gayu'ya. Gatcu'guiga idiaga'matcx. Gayuya/2

tcxa'p gayuya7 waxpul. Wixt!a wi'gwa gayu'ya; wi'tla

wa'pul gatclu'a isklu^EyE icpu'xyatin icya'xan. Wi't!a

waxpul gayu'ya. Galuyar2 gwa'p wi'mal. Aga kxwo'pt

10 gaJge'witx-it. Aga kxwo'pt gatdgE'lkEl Jge'witEm itpox-

qxuxba. GatclgElksl aga ka'dux. Gatclgs'lga ilge'ninua ;

gatdHagwa. Gatdulxam: "Kla'ya mcta'mx amxu'xwa-,

mtsll'non ; im^xleu icpu'x'yatin amxu'xwa."

Aga kxwo'pt gakwo'tck cpu'q cpu'q. Aga k!axya
15 ibqxklE'cEmax ila^qpa. Aga kxwo'pt gatclu'lxam : "Kla'ya
pu mcta'mx amcxu'wa. ISfa'ika isklti'kyE. Ag' alugwa-
gi'ma qe'dau idE'lxam, lAga da'ula-itcka isk!uxlEyE Vx
gatch/x icpu'xyatin icya'xan.' Nadida'nuit itka'naximct
aluxwa'xa; ma'itlax icpu'xyatin. Alugwagi'ma, 'Dauya
20 icpu'xyatin SE'X gatci'ux isklu'lEyE/" Gali'kim isklu'lEyE :
"Iguna't icta'mx, itcli'non icta'mx, kxwo'dau idE'lxam
itka'naximct aluxwa'xa. Na'ika isklu'lsyE kia'ya ncta'mx."
Qwa'b wi'mal qe'dau galxu'x i'nad wi'mal isklu'lEyE icpu'x-
yatin icia'xan xatlEna'uwab' 1 ilE'mqa.

4. THE ADVENTURES OF EAGLE AND HIS FOUR BROTHERS.2
25 Aga kxwo'pt gaigwu'h<m wa'lxaiu itcli'non kxwo'dau

« Now Goldendale Valley, Klickitat Co., Wash.

For a very similar myth of a non-Chinookan tribe cf. Farrand and Kahn-
wcilcr : Traditions of the Quinattlt Indians, pp. 102 — 105. The places of Eagle,

they stretched you. They said, 'Where shall we go?'
And then they went on the very tops of the grass.
Now that is your own reflection, Coyote, that you have
been looking at all along."

Coyote said: "Why certainly! Just so, of course.
Where did Antelope and his two sons go?" - - "Yonder they
went." And then he went on and took his arrows. He
went and went, (also) over night; all night he went.
Again all day he went ; again all night Coyote pursued
Antelope and his two sons. Again all night he went. He
went and went and crossed the river. Now then they were
sleeping. And he caught sight of them sleeping in the moun-
tains. He saw them in early morning. He got some dust,
threw it at them, and said to them : "You shall be no chief.
You are an animal and your name shall be Antelope."

And then they started to run away, all gray (now).
They were no longer of golden hue in their bodies. Now
then he said to them: "You should be no chiefs. lam
Coyote. And thus shall people say, 'Now these
Antelope and his two sons - - Coyote did magically trans-
form.' The Indians shall be chiefs (some of them), but
you are Antelope. They will say: 'This Antelope did
Coyote change by magic.'" Coyote said: "Salmon is a
chief, Eagle is a chief, and (some) people also shall be chiefs.
I am Coyote, I am no chief." Across the river did they do
thus - - on the other side of the river (did thus do) Coyote,
Antelope, and his two sons, in the valley of xatlEna'uwa. *

4. THE ADVENTURES OF EAGLE AND HIS FOUR BROTHERS.S
Now Eagle and Bluejay and Beaver they three

Sparrow Hawk, and Chicken Hawk are in the Quinault myth taken by "Bluejay's
chief," Landotter, and "another man" respectively. Bluejay and Beaver are charac-
ters in both myths.

i'i'c'ic kxwo'dau iga'nuk fa'-itc fu'nikc kxwo'dau ga'yaloqstk
kxwo'dau iqxaqxi'nua. Aga kxwo'pt gakhi'kl iltcqo'ba;
na'2wit gaktu'kl. Aga kxwo'pt gatciu'lxam itcli'non iga'-
nuk: aAg' itcqxE'mEm itfi'kcEn ; aga Lq!6xb itx' iirpaq."
5 Aga kxwo'pt gayu'ya iga'nuk ; gatci'uqc 5 dadakda'k galxu'x
ilia'kxatc iga'nuk ; galalimalxi'x'it ilia'kxatc.

Aga wirt!a iklu'na ya'xta gayaloqstk. Wit!' axga gatc-
IcEnqlwa'lg'naba illi'paq; wixt!a gadalimahdVit iitcqo'ba
idiaxwoxwo'lagodit. Wixt!ax itcifnon gatclcEnqiwa'lg'naba.
10 Wi'tla Llla'p gatgi'a idiaxoxwolagodit. Wi't!a ya'xta
iqxaqxe'nua gatctcEnqlwa^gunaba. Ag' e'wa wflxpa
galxi'max-itEm ; galxigilaxidix'. Akni'm quct la'gla-itix*
itcifnon ilio'uxwikc. Walxa'iu galgvvu'LEm ; gaklu'kl qu'ctia
ikni'm ligla'-itix-.

15 Aga kxwo'pt galklgE'lkEl iJgagi'lak. Da'xtau ilaxwo-
xwo'lagodit kxwo'dau ila'kxatc kanauwa7 dob' uxwaxxt ;
kxwob' ilgagi'lak lurxt kxwob' uxwa'xt. Quctiarxa wa7lxai'
a'xtau gaklu'kl. Aga kxworpt galgi'ulxam i^i'c^c: "Aga
tgalman idE'lxaxaxwo'lagodit." Gatci'ulxam itcifnon: "Ag'

20 amdugwa'lmama itkxwo'xwolagodit kxwoxdau ili^kxatc
iga'nuk. " Aga kxwo'pt gayu'ya i8i'csic. Gatcu'lxam aga-
gi'lak : uAg' int^tga'lmam qxe'wulx." Aga kxwo'pt ga-
gi'ulxam : "Kla'ya mna'wulx. Qxe'dau amEnLxa'ma :
'qxigika'l.' Aga kxwo'pt ada'milxoqtcqwa'ya."

25 Aga kxwo'pt gaklu'kl; galu'y' itqulia'mt. Kanauwa'
ifgwK'nEmikc gaklu'kl na'2wit itko'qlba. Aga kxwo'pt
gakh-;'lquim -. itlxE'lEm gaktllu't. Qucti'axa na'mEnmox ilgoa'-
\\]\ ala'lxus. Gakhi'lxam: "Iduna'yax." Quctie'nax wa'l-
xus, kla'y' auna'-ix. Aga kxwo'pt galxE'kktcu ildu'du

and Sparrow Hawk and Chicken Hawk speared a seal.
And then it dragged them along over the water, dragged
them on and on with it. Then Eagle said to Beaver :
"Now my hands are sick, so do you cut off the rope."
So then Beaver went and bit at the (rope). Beaver's
teeth all came loose, and his teeth fell over into the water.
, And next another one, that Sparrow Hawk (went) and
again he took hold of the rope with his claws; this time
also his claws fell overboard into the water. Next Eagle
took hold of it with his claws; also his claws sank under
water. Next that Sparrow Hawk took hold of it with his
claws. Now by that time they had been thrown on to
land and come ashore. Truly Eagle and his younger
brothers had been on board a canoe. They had speared
a seal and it had dragged them along with it, (as) in truth
they were in a canoe.

And then they saw a woman. Those claws of theirs
and their teeth were all gathered here ; where the woman
dwelt, there they were gathered. As it turned out, that
woman was the seal that had dragged them along with
her. And then they said to Bluejay : "Now go and
get our claws." Eagle said to him: "Now you will
go and get my claws and Beaver's teeth." So then Blue-
jay went and said to the woman: "I have now come
for the (claws and teeth), O niece." And then she said
to him: "I am not your niece. Thus shall you speak to
me : 'O wife ;' and in that case I shall return them to you."

And then she took them with her and they went to-
wards the house. All five of them she took with her
straight on into her house. And then she gave them to
eat and put food before them. In truth it was all per-
sons' eye-balls. She said to them: "They are huckle-
berries." In fact they were eye-balls, not huckleberries.
And then they sank down tubes in themselves through

i!6kucxa'tpa na'wit bcoa'b wilx. Aga kxwo'pt galahffi'lE-
mux wa'lxus.

Aga wi'tlax gaktE'lquim; gakiJu'd itklE'm; qucti'ax'

ifqu'mxum. Aga wi'tlax galxE'lEmux; na'wit gafgE'lba ;

5 qu'ctiax' itgoa'tilx ita'qxumxum. Gakhi'lxam agagi'lak:

"Da'udaxid^nExt."1 Qucti'axa la'xlax gakh/x. Qucti'axa

qxe'dau axlu'xwan : "Anlu'dina da'ula-itc itka'lukc itc!fn6n.

itio'uxikc/ Axlu'xwan : "Qxuct anludi'naya." Aga wirt!ax

gaklu'W dixt i7tquli. Aga kxwo'pt gagillu't iqtca'mat qucti'ax'

10 ilkcfi'n, ilgoa'lilx ita'kcEn tfme'mEluct. Aga kxwo'pt xa'u-

xau gafxu'x ng'

Aga kxw6xpt gakh/lxam: uWixt!ax tarxyax daxb' am-
cuxya dixt i'tq^i." Quctiraxa idme'mEluctikc itgarq!utcu
qxuxigi'ixal ; kxw6xba gaklu^l. Aga kxw6xpt galurpga ;

15 dagabga'p itxMli't; quctixaxa itqlu^cu tca'uwigaloq ; idme^
mEluctikc. Aga kxwo'pt gatdgExlga Ko^xikc itclfnon ;
sa7qu kxwo7L ICXWOL idiapfqxba galfxElux ilio^xikc. Aga
kxwo'pt I'wi gatctu/x idiaxpiq ; dalaulaxu ga?xuxx ilio^xikc
rtclTnon. Qucti'ax' axlu'xwan agagi'lak : a AnLudi'naya ;

20 ahda'-ida itcli'non tfio'uxikc." Aga kxwo'pt galxi'la-it itqu-
fi'ba dagapga'p iixMli't; idme'niEloctikc itgaxq!utcu ga-
qxu'xikik. Aga kxwo'pt gaqi'ulxam ikaxla : " Ag' iJxla'-it ;
daud1 itxMli't aga da'k amdu'xwa." Aga kxwo'pt qe'dau
gayuxuguma'lilx, qucti'axa i^tlHili. Aga kxwo'pt lu'q!

25 gatctu'x itxudirt; yok^xa'tpa gadilustsu. Aga sarqu lu'qx
gatctu'x ixut!nili it^Mli't. Pla^la Ixe'la-itix ilio'uxikc i-
tcH'non ; saqu iltluxia'luimax.

. an Indian stew made of two roots (adwo'q "wild carrot" and amu'mal
•wild potato") to which dried fish was sometimes added.

their mouths reaching down straight to the ground. So
then they (pretended to) eat the eye-balls.

The she gave them to eat again and put food before
them. In truth it was brains. And again they ate it
and it went straight through them - truly a person's
brains. The woman said to them: "This is an 'idY-
nExt' l stew," but in fact she was deceiving them. Truly
thus she thinks : " I shall kill these men, Eagle and his
younger brothers." She thinks: "Indeed I shall kill
them." And again she took them along with her to a
certain (other) house. And then she gave them a comb
- in fact a hand, a dead person's hand. And they com-
bed themselves with the hand.

And then she said to them: "Again to that one house
yonder you shall go." In truth (where) dead men's bones
were being burned up as fuel, there she brought them.
And then they went inside the house. The smoke (went
up) all murky; truly dead men's bones were smouldering.
And then Eagle took his younger brothers and complete-
ly sheltered his younger brothers under his wings. Then
he turned to look at his wings -, Eagle's younger brothers
were all covered up out of sight. In truth the woman
thinks: "I shall kill them. Eagle and his younger bro-
thers will die." So then they stayed in the house (while)
the smoke (went up) all murky •, dead men's bones were
being burned as fuel. And then a man was told : "Now
they have died, so you will remove this smoke." So then
he moved forward while sitting down in this manner3 - in
truth he was Ixut!i'lili 3. He swallowed the smoke and it slid
down into his mouth. Now Ixut!i'lili had swallowed all the
smoke. Eagle and his younger brothers were sitting per-
fectly unharmed; they were all brave heroes.

2 Indicated by appropriate movement.

3 This is some species of bird, but my interpreter was unable to identify it.

Aga kxwo'pt pla'la; kla'ya gahi'mEqt. Aga kxwo'pt
wi'tla gaqhilxa'mam ; gafu'ya di'xt itquli. Gakli'lqwim
itku'lal kxwo'dau idona'yax kxwo'dau gakli'lqwim itsi'nxt.
Qucti'ax' axtau gakft'lqwim agu'sgus; gakiJu't it0t!u'kt'
5 itfxlK'm. Aga kxwo'pt gahtbdE'mtck it!u'ktix itclfnon ilio'u-
xikc. Aga kxwo'pt gaqlulxa'mam : "Hu'gum' amcx-
cga'ma ; iqxEmctlxa'mam." Aga kxwo'pt gali'kim itclfnon ;
"Ar-i qwo'tk' alEm' ancxcga'm' -, aga na'qxi ncgi'ukEl ib'-
guma, ag' alEma qwotk' ancuxya."

10 Aga kxwo'pt gahi'ya ; galu'yam. Kxwo'pt axga galx-
cka'm ih^guma itclinon ilio^xikc. Ictlo^uyal iqxaq^nua
gaya'loqstk cdax ka^actmokct ; kxwo'dau igaxnuk idk!ar-
munak iatxElE'm. Htslfnon ia^xlEm iqxaqernua ; k^nau-
.we dan k!warc tcfuxt; karnawe dan tciud^nax ixe^ax.

15 W^tlax daukw' itclfnon, ka^nauwe dan idialx^wulx itclf-
non ; p!axla pu atcigslga^a iqwaxqwa iaxxan. Daxuya wi7gwa
aga garnuit k!warc tci'uxt itclinon kxw6xdau iqwaxqwa.
Kxwo'dau ya'xta i^c^'c ifa/-uxix cmanix a^Ema algixlgwa
Uu'gumaba akma kxwo'pt iaxt' atctudirnaya idE^xam iata-

20 la'mEqsqit a^Eni ; alEm'atciugwitci^na idE^xam ; atctu-
walalma. Qucti'axa saxqu ilalxe'wulxumax la'-imadikc la7-
itcka Ixa'-uxikc.

Aga kxwo'pt galuxwaxckam ili/gumaba. Quctixaxa ya-
xu'lal ila'lik ya'xacgEnil ilu^uma kxwo'dau iklastHa ya'-

25 xacgEnil ihi'guma. Qucti'axa galxcka'm nVguma la'-itcka.
Aga kxwo'pt gatcigp/lga ilu'guma iklastila kxwo'dau ila'lik
gatci'gElga ilu'guma • icia'gitc galilda'-ulx. Qucti'axa icia'-
gitcpa iki'xax ilu'guma. Aga kxwo'pt L!U gatci'ux itclinon
ila'ltk; na'wit daLlaxLla'x gacxu'x icia'gitc ilaTik; nigElga'ba
30 iciagitcia'mt. Aga kxwo'pt gatcigE'lga ilu'guma ya'xta ik!a-
sti'la ; iJu'ya gali'xox. Aga kxwo'pt galigla'lamtck iklasti'la.
Aga' witlax L!U' gaqi'ux ikla'stila ; daLpaqLpa'q idia'kcEn

So then (they sat) unharmed ; they had not died. And
then again people came to tell them and they went to a
certain (other) house. A woman gave them to eat nuts
and huckleberries, and she gave them to eat "idYnxt"
stew. In truth she who gave them to eat was the Squirrel,
and she gave them good food. And then Eagle and his
younger brothers ate well. And then people came to
tell them: "You will gamble at bones; we have come
to tell you." Then Eagle said: "Well, yes, we shall
gamble. Although we do not know how to play bones,
still we shall go."

So then they went and arrived (there). And then Eagle
and his younger brothers gambled at bones. Sparrow
Hawk and Chicken Hawk, both of them are brave heroes ;
also Beaver, who eats sticks. Sparrow Hawk is an eater
of birds ; he strikes fear into everything, kills everything
and eats it. Thus is also Eagle, and Eagle is strong
above everybody ; he could easily seize a grizzly-bear's
son. And in fact nowadays Eagle makes even a grizzly-
bear afraid. Also that Bluejay, their younger brother, if
they should win in bones, then that one was to kill the
people with his battle-ax ; he was to strike the people
with it and to chase them around. Truly they were all
strong, they all alone, the brothers.

So then they gambled at bones. In truth Rabbit was
a player, a gambler at bones ; also Crab was a gambler
at bones. In truth they (all) gambled at bones. Now
then Crab took hold of gambling bones, and Rabbit took
hold of gambling bones and they were forced up into his
nostrils ; the gambling bones were really in his nostrils.
And then Eagle guessed Rabbit ; straightway did Rabbit's
nostrils tear open and the (bones) flew out of his nostrils.
And then that Crab took hold of the gambling bones
and started in to avenge (Rabbit). And then Crab sang.

6— PURL. AMER. ETHN. SOC. VOL. II.

galu'xwax; galigE'lgab' tfu'guma; idia'kcEn LE'XLEX galu'-
xwax. Sa'qu gatci'lgalq ikla'stila ; mtgiu'qumit yalpa'l-
umit. Kxwo'pt gayu'ya iltcqo'yamt ikla'stila; dEme'nua
gayu'ya. Da'uya wi'gwa ittcqo'ba gwa'nisim ikla'stila.
5 Qe'dau L!U' gatci'ux itclfnon.

Aga kxwo'pt galkilk ilu'gumaba. Aga kxwo'pt i'ic^'c
gatctu'dina idExlxam ; galki'ikpEt gatci'ugwitcim yata'la-
mEqsgit ya'xdau daxb' iki'xax iaga'qctaqba. Aga7 wi'tlax
gaqhilxa'mam : " Amcu'xa aqla'lgilxal irfago'ulalxam."
10 Aga kxwo'pt galu'ya aqlalgilxalia'mt ; gahta'lutkam ; ga-
qxa'llux aqla'lgilxal qucti'axa na'mEn itklalamat a'mEni.
Aga kxwo'pt gala'lupqa aqlalgilxal ; axtelt gi'gwalix kwox-
dau sa'qu itkla'lamat a'mEni aki'xax. Galxila-it gi'gwalix.
Aga kxwo'pt gwE'nEm' itkla'lamat gaqta'xpu.

15 Aga kxwo'pt gali'kim itclfnon, gatdu'lxam tfio'uxikc:
"QEnEgi mcxhi'xwan ag' ilxla'-it." Aga kxwo'pt gali'kim
iga'nuk: "Na'ika nkala ; kwa'-ic iltcqo'a'mlgE'lgEla."
Aga kxw6xpt gasixm^Lgwa ; aga wi'tlax gasixm^Lgwa ;
aga wixt!ax gasixmixLgwa ; aga wi'tlax gasixmixLgwa. Aga

20 kxwo'pt iltcqoa' galxu'x wflxpa. Aga kxwoxpt wi'tla gasix-
mi'i.gwa gwE'nEmix ; ilala gali^ox. Aga kxw6xba gahce'-
la-it; galxqwo't iltcqo'ba.

Aga kxwo'pt galklgExlga gwE^Em' ilkla^amat ilak!axi-
tsax. Aga kxwo'pt galgi'ulada ikla'lamat ihcqo'ba ; aga

25 kxwo'pt lpu'2 galimalxi'x-it ikla'lamat. Aga kxwo'pt ga-
lu'gwakim idElxam : "Igwa^lilx i8ic8ixc ; aga Iku'p igfxox
iago'mEnil i8i/ceic;7) La'xEnix idE'lxam galu'gwakim. Aga'
wit' I iklu'na galgikla'da iltcqo'ba. Aga7 witla lpu'2 ga-
qritcmuq. Agax wit!' iklu'na irxt galgi'ulada iklalamat;

30 lpii'2 gaqfltcmoq ; aga lu'n. Aga' wit!' iklu'na iklalamat

Also Crab was guessed and his hands were all cracked;
the gambling bones flew out and his hands suffered big
tears. Crab was burned all over, and you can see that
he is red. Then Crab went to the water, went to stay
there for all time. Nowadays Crab is always in the water.
In this manner did Eagle guess him.

And so they won at gambling bones, and Bluejay killed
the people. Whenever they won he struck the people
with his battle-ax, which is here on his head. Now people
again came to tell them : "You strangers will go to the
sweat-house." And then they went towards the sweat-house
and came to put themselves into it. The sweat-house
had been built for them, in truth, entirely out of stones.
So then they went inside of the sweat-house. It was heated
down below and it was made entirely out of stones. They
stayed down below and then the (sweat-house) was covered
with five stones.

And then Eagle spoke and said to his younger brothers :
"What do you think? Now we have died." Then Bea-
ver said: "I am] a man; soon you shall see water." And
then he turned a somersault; and again he turned a
somersault ; and again he turned a somersault ; and again
he turned a somersault. Now then some water had come
to be on the ground. And then again he turned a somer-
sault, five times in all ; a lake had come to be. So there
they stayed and bathed themselves in the water.

And then they took five small stones. Then they threw
a stone into the water and the stone fell in with a splash :
"Ipu2." And then the people said: "Poor, poor Bluejay!
Now Bluejay's heart has burst." (Thus) said the people
outside. And again they threw another (stone) into the
water, and again it was heard splashing: "Ipu2." Then
again they threw one other stone in ; it was heard splash-
ing : "Ipil2." Now three (had been thrown in). And

gatgiula'da ittcqo'ba; aga wi'tla ' Ipux2 gaqi'ltcmoq. tta-
gwE'nEma gatgia'limalx iltcqo'ba lpu'2.

Aga galu'gwakim : aAg' i'umEqt itdinon." Galu'gwa-
kim idE'lxam": "Aga sa'qu ihda'-it ia'-itcka itcli'non itio'-
5 uxikc. Aga sa'qu Ikuplki/p igu'xwax ilagwo'mEnilmax."
Aga kxwo'pt daxk gaqtu'x tklalamat da'xput aqlalgilxal.
Wi'tia daxk gaqi'ux iklalamat -, wi'tla daxk gaqiu'x ; wixt!a
da'k gaqi'ux ila'lakt ; wi'tia ilagwE'nEma da'k gaqi'ux.
Aga kxwo'pt i'ic^c gayu'lait icqxi'ba 5 gatcigE'lga yatax-
10 lamqsgit. Saxqu L!axk gaqu'x aqxa'budit ikla'lamat ila-
gwE'nEma. Agax witla yu'xt i8ic8ixc icqxi'ba. Aga kxwo'pt
gayugwo'b' iYc^c ; gatctudi'na wit!' idE'lxam. Aga
kxwo'pt kanauwa' galu'pa ; galagE'lba aqla'lgilxal. Kla'ya

15 Aga7 wit!a kxwo'pt gaqlulxa'mam : "IqxEmcLxa'mam
a'him' alxcga'ma waqilukck."1 ttA7i; antcu'y' alEma," ga-
li'kim itc!fnon. Aga kxwo'pt gah/ya. Aga kxwo'pt gatc-
lulxam itcii'non ilio'uxikc : "Can aylEm' amtxu'xwa!"
Gali'kim iga'nuk : "Na'ika anxu'xwa." "A'u," galfkim

20 itclfnon. Aga kxwo'pt gayu'ya iga'nuk itkla^unakiamt.
Aga kxwo^t itk!axmunak quxLquL gadi7xElux iawaxnba
iga'nuk. Aga kxwo'pt galixax-ima gasixExltsgi iski^txoa.
Aga yaxxta igarnuk gasixE^tsgi ; gasxs'ltsgi kanactmo^ct
iga'nuk k!m' axg' isk^ntxca. Aga kxw6xpt ya7x gaqigE7lga

25 ickaxn n^mEn iikla^amat linqlw^yayut yatcfnba. Aga
kxwo'pt gaqiulatla'-ulx ickaxn ilkla^amat linq!wexyayut ya-
tsla'imtsla-imba. Aga kxwo'pt galigEluktcuo^om iawarnba
iga'nuk icka'n. la^xi gatssu'bsna icka7n ; gwa7p gwop gali-
xi'maxitam icka'n. Pla^l' ixi'mat iga'nuk. K!arya gayur-

30 rnEqt; galixk'tck. Aga .yaxt' iskixntxoa galixa'-ima, gasi-
xE'ltski. Aga kxwo'pt iku'ma tfkla'lamat iinqlwe'yayut
idiatsla'-imtsla-imba gaqiulata'-ulx ; galigs'lEktcu iku'ma

1 A term used to refer to any contest designed to test physical power or

again they threw another stone into the water, and again
it was heard splashing: "lpu"2." The fifth (stone) they
threw down into the water with a splash: "Ipiia."

And they said: "Now Eagle has died." The people
said: "Now they, Eagle and his younger brothers, have
all died. Now all their hearts have burst." And then
they took off the stones which were covering the sweat-
house. Again they took off a stone •, again they took
one off; again they took off the fourth ; again they took
off the fifth. Now Bluejay had seated himself in the
doorway and had taken his battle-ax in hand. (With) the
fifth stone the door was entirely uncovered, and still was
Bluejay sitting in the doorway. And then Bluejay rushed
out and again killed the people. Then they all went out
of the sweat-house. They were not dead at all.

And then again people came to tell them: "We have
come to tell you that we should all gamble at 'waqi'lukck. '"
"Yes, we shall go," said Eagle. So then they went and
Eagle said to his younger brothers: "Who of you will
do it?" Beaver said : "I shall do it." - - "Yes," said Eagle.
And then Beaver went to the woods; and Beaver stuck
sticks on to himself all over his belly. Now then the
Black Bear lay down, lay with belly up. And that Beaver
lay down with belly up; both Beaver and Black Bear lay
down with belly up. And then a cedar tree was taken
with pebbles all clinging to its butt end. Then the cedar,
the pebbles clinging to its roots, was slung up into the
air. The cedar came falling down on Beavers' belly.
Far off bounded the cedar ; the cedar fell down broken
to splinters. Beaver was lying quite unharmed. He was
not dead at all, and arose. Now that Black Bear lay
down, lay with belly up. And then a cottonwood tree
with pebbles clinging to its roots was slung up into the

endurance. The one that stood the most pain won the game.

iski'ntxoa. SE'X gatci'ux itclfnon, idialxe'wulx gatcdi'lux
itclfnon iku'ma ; yagwa'lapik galfxox iku'ma. Lgwa'p
fgwo'p ia'wan; tslu'nusmax gatssu'bEna ia'lq iskin'txoa.
Gayu'mEqt iski'ntxoa. Gattci'lk itclfnon ilio'uxikc. Aga'
5 witla kxwo'pt gatctu'dina isirc8ic idElxam.

Aga wi't.'a gaqlulxa^am : a IqxEmcLxa'mam amcktu-
gwalmama wa'liq itgaqlutsu^xlEm itktuklwa'itsax." Aga
kxwo'pt galu'ya; na72wit galu'ya. GalgfgElkEl quct^axa
dsnu'x iqxwoxqxw6max gwExnEma. Aga kxwoxpt Vx ga-

10 tcFux itc.Tnon iqxwo^xwomax giuk!waxitsax gali7x6x. P!axla
gatcigExlga isi/csic iqxwo^xwo iak!a7its. GatcigE^ga p!arl'
itclfnon iaxxta fxt. Kanauwa/ gwExnEma galgigslga lax-
itcka a'xt fxt. Aga kxwo'pt galgi'ukl itqulia'mt ; galgiu7-
klam. Nax2wit itq^fba galgixfma. Aga kxw67pt gali-

15 xElga'yu itqulixba iqxwo^xwomax. Aga kxwo'pt galu-
gwakfm idE'lxam: "Da'n bam' imcgi'Luk?" Gaqlu'lxam :
"Imcgftkam wftla kxwo'ba qa'xb' imcgi'gElga." Aga
kxwo'pt gali'kim itclfnon : " Mca'ika mcxatxu'lal amcgi'La."
Aga kxwo'pt galgigElga iqxo'qxomax ; wi'tia galgfukl;

20 wixt!a galgi'utkam. Aga kxwo'pt wi'tia galu'yam. Aga
kxwo'pt wftla i8ixc3ic gatctudi'n' idE'lxam. Aga wirt!ax
galki^k laMtcka.

Aga kxwo'pt wi'tia gaqhilxa'mam : " Wi'tlax alxcga'ma •,
alxmu'ya ili'paq lukli't iltcqo'ba." Aga kxwo'pt gatclu'l-
25 xam itcli'non ilio'uxikc : "Can amcxu'xa iti'paqba?" Aga
kxwo'pt gali'kim i8i'c8ic: "Na'ika anxu'xa nka'la." Quc-
ti'axa agu'sgus axtau ili'paq algucgi'wogwox. Aga kxwo'pt
i'axta i^'c'ic kxwo'ba gacxu'x ili'paqba ka'nactmokct agu's-

air and the cottonwood tree fell down on Black Bear.
Eagle had exercised his magic influence upon it, Eagle
had put strength into the cottonwood tree, and the cot-
tonwood became heavy. (Black Bear's) belly burst into
pieces and the body of Black Bear bounded off in frag-
ments. Black Bear was dead. Eagle and his younger
brothers won, and then Bluejay again killed the people.

And again people came to tell them: "We have come
to tell you that you should go and get a maiden's tiny
little dogs." So then they went, straight on they went.
They saw what proved indeed to be five grizzly bears.
And then Eagle exercised his magic power upon the
grizzly bears, so that they became quite small. Bluejay
quietly took hold of a small grizzly bear. Eagle quietly
took hold of that (other) one. All five of them took hold
of the (grizzly bears), each one taking one (grizzly bear).
And then they took them with them towards the house
and came home with them. Straightway they put them
down in the house, and then the grizzly bears started in
fighting in the house among themselves. And then the
people said: "For what reason have you brought them ?"
They were told : " Go and put them back again in that
place in which you got them." And then Eagle said :
"You people were saying, 'Bring them.'" And then they
took hold of the grizzly bears, took them back again,
and went to put them down again. Then they arrived
back again and Bluejay again killed the people. So they
had won once more.

And then again people came to tell them: "Let us
gamble again.. We shall wrestle on a rope stretched out
across the water." And then Eagle said to his younger
brothers: "Who of you will wrestle on the rope?" And
then Bluejay said: "I shall do it, I am a man." Truly
that was Squirrel who was going backwards and forwards

gus. Aga kxwo'pt gatcugwi'lx i'i'c'ic agu'sgus iatala'm-
qsgit E'nEgi. Galu'maqt agu'sgus; galuxu'ni. IdE'lxam
uxwe'la-itix ; tk!f qcuxt; su'xwitk. Aga kxwo'pt gaqxa'-
gElkEl uxu'nit u'mqt agu'sgus. Qucti'axa gatcugwi'lx i^Vic ;
5 qucti'axa gatcwo'q. Aga kxwo'pt galikta'ptck iWic.
Aga wixt!a gatctudi'na idElxam.

Aga wi'tla gaqlulxa'mam itclfnon ilio'uxikc iltlo'xyalu-
wimax. Aga kxwo'pt galki'm : " A7-i ; antcu'ya." Galu'ya.
Aga kxwo'pt gaqlu'lxam : "Alxmu'ya." Aga kxwo'pt

10 gali'kim itdi'non : "Na'ika itcli'non nda'ika antxmu'ya."
Qucti'ax' anti'x'wa a'xtau gacxwmu'ya itcli'non. Aga
kxwo'pt gacxgE'lga ; Lxoa'p Lxoap gacku'xwix itcta'piqx ; na'-
wid wi'lxpa Lxoa'p Lxoa'p gacgdi'loxix itcta'piqx. Gacx-
gE'lga itcta'kcEn a'mEni Lxoa'p Lxoa'p. Aga kxwo'pt

15 gacdi'lwilxt igu'cax.

Aga kxwo'pt gatclu'lxam ilio'uxikc itdinon : "Cma'nix
alilkutcwo'ya na'ik' itclq itcli'non na'wit ilatsu'mitpa iltcqoa'
kxwo'ba Ifi'b amcgi'txa ; cmani a'xka alilkutcwo'y'a anti'xwa
itca'lq na'wit amcgi'txa Ixte'ltpa." Gayu'lsktcu itcli'non
20 ia'lq ; na'wit ilatsu'mit iltcqoa' IE'P galgi'ux itclinon ia'lq.
A'xtlax anti'xwa gayu'lsktcu itca'lq ; na'wit Ixte'lt iltcqoa'
IE'P galgi'ux.

la'xta 8i'c8ic iltcqoa' tclu'gwiptckt aga la'uxlaux isi'axus ;
idElxa'mba aga ila'-itix qi'uxt. Kwo'dau ga'yaloqstk ia'xta
25 itquli'ba yu'xt; aga Iqoa'b ya'xut. Kwo'dau ia'xtax iqxa-
qe'nua aga' yuxt itquli'ba itlu'xyal ; aga dagapga'b isi'axus
yuxt. Kwo'dau iaxtax iga'nuk ag' itkla'munak dixi'lax.
Yaxa' yax ila'lxt itcli'non aga gacti'lwulxt igu'cax. Aga
cxgE'lgat Lxoa'p Lxoa'b icta'lq anti'xwa kxwo'dau itcli'non.

on the rope. So then both that Bluejay and Squirrel
wrestled there on the rope. Bluejay struck Squirrel with
his battle-ax; Squirrel died and drifted down stream. The
people were seated while the two had them look on •, the
(people) looked. And then Squirrel was seen drifting
down dead. Truly Bluejay had struck her and truly he
had killed her. And then Bluejay returned to land and
killed the people again.

And again people came to tell Eagle and his younger
brothers, all brave heroes. And then they said: "Yes,
we shall go." They went and then they were told : "We
shall wrestle." Then Eagle said: "I Eagle and another
shall wrestle." Truly that was Buzzard who was wrest-
ling with Eagle. And then the two took hold of each
other, interlocking their wings. Straightway on the ground
they interlocked their wings and caught hold of each
other by clinching each others' claws. And then up they
went to the sky.

Now then Eagle said to his younger brothers : "If my,
Eagle's, body should fall down, straightway shall you dip
it there in cold water; if her, Buzzard's, body should fall
down, straightway shall you put it into warm water."
Eagle's body fell, and straightway they dipped Eagle's
body in cold water. Also her, Buzzard's, body fell, and
straightway they dipped it in warm water.

That Bluejay is carrying water and his eyes have be-
come blinded; now he has been made a slave. And that
Chicken Hawk is sitting in the house and one of his eyes
has burst. And that Sparrow Hawk, the hero, is now
sitting in the house ; now he sits with his eyes bedimmed.
And that Beaver is now eating sticks. But Eagle, their
elder brother, and (Buzzard) had now mounted up to the
sky; now Buzzard and Eagle are holding on to each
other by interlocking their bodies. They have reached

Cti'lwllxt igu'cax; aga da'-im' itq!a'tcu icta'lq. Qe'dau
gacxmu'ya.

Kxwopt a'ga galiglu'ma itdi'non :

Qa'x - ya do'x' i - tcu' - xwix

ga' - ya - 16'qstk i -

tcu' - x*ix, a'g' i - na'n-ga - gwa' wopl - q!6a' - mat.1
Aga wi't!a galiglu'ma itdi'non ; gatciu'pgEna ; wi'tla daukwa
5 gatcigi'luma. Aga kxwo'pt gaqi'ltcmaq ga'yaloqstk itqllli'-
ba ; aga Lqoa'b ya'xut. Aga wi't!a gatcigi'luma gayaxila'da3
it.'o'xyal; gatciu'lxam itc!f non : "Qa'xya dox' itcu'xwlx ga-
yaxila'd' itcu'xwlx, ag' ina'ngagwa' w6plq!6a'mat."3 Qe'dau
galiglu'ma itcli'non. Aga gaqi'ltcmaq ga'yaloqstk: "gk'l
10 glfi'l"4 iago'mEnilpa. Aga wi'tia iqxaqe'nua gaqigi'luma :
"Qa'xya dox' itcO'^x iqxaqe'nu' itcu'xwlx, ag' ina'ngagwa'
woplq.'oa'mat."3 Aga kxwo'pt galixgu'itk, gatcilxa'dagwa.
Wi't!a da'ukwa iqxaqe'nua gali'xox : gaqi'ltcmoq : "gls'l

15 Aga kxwo'pt ik!m6xkan gatccu'x ga'yaloqstk kxwo'dau
iqxaqe'nua. Aga kxwo'pt qe'dau gacxu'x Lxoa'p Lxoa'b
ixtquli. Aga kxwo'pt gactHwilxt igu'cax, gacgi'unaxLam
icta'lxt. Aga kxwo'pt gactu'ya; na'2wit a'ga gacgi'gElkEl
tel-h iguca'xpa. Aga kxwo'pt q!oa'b aga gackcu'xam.

20 Kxwo'pt a'ga gacga'gElga ; Lqlo'p gacgi'axux itca'tuk
anti'xwa ga'yaloqstk iqxaqe'nua icio'uxix itclinon. Gacgi'u-
fada itcaxa'qctaq. Gayugwi'lEktcu kxwob' gi'gwal uxwe'-
la-itix idr/lxam. Na'wit iltcqo'ba txte'lt IE'P gaqi'ux
itcaxa'qctaq - ixlfi'ltpa.

Kxwopt lawa'2 dakda'g gackdi'xux itgaxaxwo'lagodit ;

Probably a mythical name of anti'xwa, buzzard.

This is another species of hawk, whose identification is uncertain ; it is des-
ribed as a small hawk with sharp wing bone.

up to the sky and their bodies are nothing but bones.
Thus did the two wrestle.

And then Eagle cried out: "Where now is my brother,
Sparrow Hawk, my brother? Now I have been overcome
by Buzzard." And again Eagle cried out and called upon
him ; again as before he cried out to him. And then
Sparrow Hawk was heard in the house ; now one of his
eyes was burst. Then again (Eagle) cried out to Gaya-
xila'da,2 the hero. Eagle said to him: "Where now
is my brother, Gayaxila'da, my brother? Now I have
been overcome by Buzzard." In this way did Eagle call out.
And Chicken Hawk was heard saying " gte'l glfiT 4 in his
heart. Then again Chicken Hawk was called out to :
"Where now is my brother, Chicken Hawk, my brother?
Now I have been overcome by Buzzard." And then he
awoke and came to himself. Also Chicken Hawk did as
before; he was heard saying: "gb/l glE'l."4

And then Sparrow Hawk and Chicken Hawk became
frenzied and tore thus right through the house. Then the
two rose up to the sky and went to look for their elder
brother. And then they went on and straightway caught
sight of him as a tiny dark speck in the sky. Then they
came up close to the two (combatants) and they seized
her ; Sparrow Hawk and Chicken Hawk, the two younger
brothers of Eagle, cut off the neck of Buzzard and threw
down her head. It fell down there below where the
people were dwelling. Straightway her head was dipped
in warm water.

Then slowly the two unloosened her claws from him,
(for) she had pierced through and caught hold of his

3 Same tune. * High pitch.

gigE'lgat Ixoa'b iagoxmEntf. Na^wit gacguxx*v6qwiq, ;gaq-
da'limahc. Aga kxwoxpt gacgi'uki wixt!a wflxiamt ; gac^
gi'gslga idiaxxoba; gacgi'uklam wflxpa. Aga kxwoxpt
nixElxaxdamidagwa ; gatdgExlg' ilka'tcla itclfnon. Aga
5 kxwo'pt wa7x gali'xux. Aga kxwo'pt gwE^Emix wa'x
gati'xux ilka'tcla. Saxqu gatcilxa'dagwa ia'iq. laxa arx
anti'xwa . gal^maqt na'wit ; iaxa'-ix itdinon kla'ya gayu7-
mEqt. Qe'dau gacxmi/ya itclfnon kxwoMau antixxwa.

Aga kxw67pt gal^kim igaxnuk : " Na'itla da^inu' anuxya

10 ihcqoxba, kxwob' itkja^unak adnxElmuxuma." We ga-

irkim : "Nait!' arga dika dabax2 'nxi^xwa-, ag' alugwa-

gixma, lDaxuyax iaxxta ^iVic,' idE^lxam, (aga dika72 ga-

irxox."1 Aga yaxxta gairkim ga7yal6qstk : "Aga na'it!a

dabax4 anxuxxwa itk!axmunakba ; alugwagrma, llaxxta

15 ga'yaloqstk tk!ix 'ki'xax.'" Iaxxta gali'kim iqxaqe'nua :

aNaxit!a caxiwatk!ack' anxuxxwa, qaxbax2 'nxuxxwa; naxit!ax

alugwagixma idExlxam, 'Iqxaqexnua it!6xxyal qaxbax dan

ihslfnon atduwaxgwa; kaxnauwe dan luxq!w atduxxwa.'"

Aga yaxxt' itc!ixn6n galixkim: "Aga naxit!a

20 fxlixwix anxuxxwa; k!a2y' aqxangElglaxya, aic qaxma

aqEngExlgEla. Alugwagixma idE;lxam, "Itc!ixn6n igidix-

mam, dax2uyax iuxgwat itc!ixnon, qxadagaxtd itc!ixnon p' a-

tcixcgaxma iaxxan iqwoxqwp ; k!waxc tcixuxt. Idiatxexwulx

itc!lxnon; daukwox wit!a k!waxc tcixuxt itdaxnk ; p' atdgExlga

25 wi'tla yaxxka itdfnon ; aic pu tcqaxk tcqak atciuxwa itc!axng

iap!axskwal, asaxqsaq p' alaxuxxwa. Qexdau p' atcuxxwa

itclfnon.'" Qexdaii galixxox iqxaxnutck.

heart. Straightway they threw the (claws) down and they
fell into the water. And then they carried him back with
them to the ground ; they took hold of him by his arms
and arrived with him on the ground. And then he brought
himself to. Eagle took some grease and then poured it
over himself. Five times he poured the grease over him-
self and he recovered entirely. But she, Buzzard, died
straightway, while Eagle did not die at all. Thus did Eagle
and Buzzard wrestle.

And then Beaver said: "For my part I shall go to
stay always in the water, and there I shall eat wood."
Bluejay said: "Now I for my part shall be here in this
place, and the people will say, 'This is that Bluejay
and he did (his deeds) hereabouts.'" And that Sparrow
Hawk said: "Now I for my part will be in this place
in the woods and they will say, 'That Sparrow Hawk is
looking on.' " That Chicken Hawk said : "I for my part will
be anywhere at all, all over shall I be. As to me the
people will say, 'Chicken Hawk, the hero, kills birds
everywhere; everything he swallows."5

And that Eagle said : "Now I for my part shall be
in the mountains for ever and ever. I shall not be seen
at all, only once in a great, great while ,will any one see
me. The people will say, lEagle has come ; here is
Eagle flying about, in order that Eagle may take from
the grizzly bear his son - - he fills him with dread. Strong
is Eagle. So also he fills a deer with dread and also
him could Eagle seize. He could just chew at a deer's
hide and it would become buck-skin. Thus could Eagle
do with it.'r In this way took place the tale.

5. COYOTE'S PEOPLE SING.

Kwo'dau wi't!ax galugwa'lalamtck tcagE'lqlix. Ka'nau-
wi dan galigla'lamtck ; ia'xtlax isklu'lfiyE galigla'lamtck
kxwo'dau isklu'lfiyE aya'xan itca'xliu Stwo'winlx wa'liq
galagla'lamtck. La'-im' ilka'tcla galagE'lba itc6'kucxat.
5 Aga kxwo'pt gaqi'ulxam isklu'lEyE : "Ami'xan agla'lam."
Aga kxwo'pt gali'kim: "Daxn iagE'lpx?" Aga kxwo'pt
gaqiu'lxam: "Hka'tcla lagE'lpx." Aga kxwo'pt gali'kim
isklu'lEyE: "Itgage'wam alaxuxxwa na'ik' akxa'n." Aga
kxwo'pt galixElk^tk, ayakla^amat ngi waxnux — igunard

10 aya'nux. Ilka'titck gatdalutk ; galixElki'tk isklu'lEyE idia-
ge'wam.

Aga kxw67pt galigla^amtck wit!' fxat. Gaqiu^xam :
"Imi'xan isk!u7lEyE igla'lam." Aga kxw6xpt gairkim :
aDaxn igElpx?" Galugwakim : attga'wilqt IfgElpx." Ga-

15 li'kim isklulfiyE : "Qxa'daga tccudi^Ii." Aga kxwo'pt
ka'nauwe dan galigla^amtck. Aga kxw6xpt iaxxta gali-
gla'lamtck itqlwol ; kwordau axt' ak!urstxulal galagla^amtck :

I >/^IJ JN JNJS; J / fffjf:

"K!a' - la ga - no'- xwax a' -ca wa - gi'- xan ga'-qEn-du - la' - pax."
Aga kxwo'pt gaqu'lxam: "ALuxg ami'xan, alamxElEk-
tcwa'ya." Aga kxwo'pt gala'klm: "Kla'ya! doukw' axga
20 klala ganu'xwax, gaqEndu'lapax." Qucti'ax' aklu'stxulal
itca'xliu akla'lakia.

Ag' a'xtax axdwoq arxta galagla'lamtck. Gala^im qerdau :

i x ;u //>;> if j ;;i>/ t

"Stai - ma - p!a' gi - ski - p!i' - ast stai - ma - p!a' gi - ski - p!i' - ast ga -

qnu - la' - pax."

A root referred to as "wild potato1' and said to be similar to the amu'mal
though of a finer grade and grain.

95
5. COYOTE'S PEOPLE SING.

And again the (people) sang in winter. Everybody
sang ; also that Coyote sang and Coyote's daughter, whose
name was Salmon-Head-Fat, a maiden, sang. Nothing
but grease was flowing out of her mouth. And then
Coyote was told: "Your daughter is singing." Then
he said: "What is flowing from her?" And then they
told him: "Grease is flowing from her." Then Coyote
said: "My daughter will be a medicine-woman." And
then he smoked - - his pipe was made out of a stomach,
a salmon's stomach. Dried salmon-flesh he filled into the
(pipe) and Coyote, the medicine-man, smoked.

And then yet another one sang. (Coyote) was told :
"Your son, Coyote, is singing." Then he said: "What
is flowing out of him?" They said: "Blood is flowing
from him." Coyote said: "He is merely lying." Now
then everybody was singing. Now that Itqlwo'l1 was
singing and that Aklu'stxulal2 was singing : "On my back
I carry my daughter; we two are dug up." And then
she was told : " Give (us) your daughter, you will let her
fall." But then she said: "No! just in that way am I
accustomed to carry her on my back ; we two are dug
up." Truly Aklu'stxulal was her name, Akla'lakia.

Now that A'dwoq3 was singing. Thus she said : "Only
by my tail, only by my tail am I dug up." And just in
that way would one dig her up to-day ; one would not
dig up all, but only half of the "wild carrot." Now that
Amu'lal sang, that Aq!6'lawa-itk, and also that Butter-cup
sang. Now that Grizzly Bear sang. Thus he sang :

2 A root referred to as "wild onion;" it is similar to the ak'.a'lakia but smaller
in size. 3 Known as "wild carrot."

Aga da'ukw' aqxwo'laba pu da'uya wi'gwa ; na'qxi pu

sa'qu citi'xka aqxwo'lab' a'dwoq. Ag' a'xta amu'lal ga-

lagla'lamtck, aq!6'lawa-itk a'xta, akxa'nakwoLk a'xtia

nagla'lamtck. Aga ya'xta nigla'lamtck iqwo'qwo. Qe'dau

1 '

5 galigla'lamtck:

"Ho ho ho'! ho ho ho ho'!"

Kxwo'pt gali'kim iqwo'qwo : "Ha^!1 Can wa-a'u il-
gnu'x pu k.'E'cklEc aniuxxwa ilaqxa^ctaq." Aga gatctu-
gwHx idE'lxam iqwo^wo. Aga kxwo^t galki^ : fc Can
wa'-au algiu^wa iqwo^wo?" Kxwo^t arga gali^im ia-

10 kla'its ikala: "Na'ika wa-axu aniu'xwa." Aga kxwo'pt
ia'xka gayu'txuit ikala. Kxwo'pt gali'kim ika'la : "Qxa"-
matgi waxgw' aqdu^alama, 'KlEcklEc itqxa^ctagokc.'"
Kxw6xpt gatcii/lxam : "Nalka wa-axu ia^ux. Kwaxl
qanEgixntxa ! kwal klE'cklEc itx' itcqxa^ctaq! Kwaxl gaya-

15 mElda'wilxEmx imiwa'nba. Gamu'mEqtx iqwo^wo kwaxl-
dix." Gatsi'klElutk. Kxw6xpt gatciu'lxam : " Axwi, nacqi"
pu atxwaxgwa ; atgatxugwaxnimtcga idE^xam digu^cix."
Wixt!ax galigla'glamtck igaVulx. Gal^kim qexdau :

Qa'x - ba nxad - li - ma - lal wa' - pictx it - ga - bul - max nxa'd - li -

'n.

ma -lal wa- pictx" etc.

Aga kxwoxpt gali'kim iga'wulx : "Can wa-axu ilgsnu'x anl-

20 tstlxa'tgwaya cawala'ptin." Aga kxwo'pt gayu'txuit ika'la.
Aga kxwo'pt gatciulxam iqlalalac : "Qa'matgi wa'gwa
aqdulalama, 'Itpfctmax itga'bulmax, ganuxwagwo'mitx
idElxam.'" Aga kxwo'pt gatciu'lxam : "Na'ika wa-a'u ia'-
mux. Kwal cni'txatk, kwal Entquca/! Kwaldix daL.'' a'nduxwa

25 itgF/kcEn, a-itgo'b ami'lxus alaxu'xwa ; iga'wulx amu'mEqta."
Aga wirt!ax at!axntsa galagla'lamtck. Qucti'axa ugwa'la-

1 In loud whisper.

"Ho ho ho'! ho ho ho ho'!"1 Then said Grizzly
Bear: "Ha'^.!1 Whoever shall have challenged me, his
head shall I eat up." And Grizzly Bear struck the people.
And then they said: "Who will challenge Grizzly Bear?"
So then a man, small of size, said: "I will challenge
him." And then he arose and the man said: "Some-
where it is sung all day long, 'Eat up heads.'" Then
he said to (Grizzly Bear): "I have challenged you. Be
quick and do something to me ! Be quick and eat up
my head ! Quickly shall I run up into your belly and
you, Grizzly Bear, will quickly die." (Grizzly Bear)
looked at him; then said to him: "O younger brother,
we should not kill each other. Perhaps the people will
laugh at us."

Also Rattlesnake sang. Thus he said : " Where I
shoot my arrows, there is the sunflower's shade." And
then Rattlesnake said : " Whoever has challenged me,
him shall I put cheat-grass into." So then a man stood
up and then he, Raccoon, said to him: "Somewhere it
is sung all day long, 'The shade of the sunflowers,
(there) I shall destroy the people.'" And then he said
to him: "I have • challenged you. Be quick and put the
(cheat-grass) into me ! Be quick and bite me ! Quickly
shall I warm my hands and your eye-balls will become
all white. You, Rattlesnake, will die."

Now also Crow sang. In truth they were (all) singing,

7 — PUBL. AMER. ETHN. SOC. VOL. II.

lam ; qucti'axa bdu'xwan : " Aga L!' alixu'xwa'-axdixa." Quc-
ti'axa ikxa'lal Igi'gElximu* ; L!a' Igiuxu'lalix. Quc(t) tci'c
iki'xax. Ka'nauwi dan galigla'lamtck, a'xk' ag' atla'ntsa
galagla'lamtck. Aga kxwo'pt ikxa'lal gayu'ya. Aga
5 kxwo'pt gactugwfLti kxwo'dau ikxalal. Aga kxwo'pt
galu'ya at!arntsa; itcaqla'bEnx gagigElga. Aga kxwo'pt
gakdu'mitcki uxoqle'walal. Cpa'q gayu'ya ikxa'lal; nu'it
Jxliu galu'xwax uxoqle'walal. Aga kxwo'pt gagigExlga
at!arntsa yaga'il igu'nat. Aga kxwo'pt gayaxE'lEmux a-

10 tla'ntsa. Aga kxwo'pt gagagElkfil atcli'qtcliq ia'xilax igu'nat
atla'ntsa. Aga kxwo'pt gagi'axcgam -, gagiugwo'mida-ulx.
Aga kxwo'pt gala'kim atla'ntsa : "Na'itlax wo'pkal !"
GagigE'lga; gaga'-ilagwa at!a'ntsa kxwo'dau ilga'wulqt
saqu dalal gala'xux. Da'uya wi'gwa dala'l atla'ntsa itca'x-

15 leu. laxa a'xta atc!fqtc!iq datgu'p gala'xux itcaxa'qctaq.
Daruya wi7gwa itcarxleu atclfqtcliq, datgurb itcaxa^ctaq.

6. COYOTE ENSLAVES THE WEST WIND.

Gatgi" idElxam, gayuxy' isk!uxlEyE. Aga kxwo'pt ga-
luxwadi^na; iaxxtax iskli/lEyE gatclucga^agwa, ilax-itix ga-
tcixux, quctixaxa wfnpo uxwadi'naxpa gatcigE^ga. Kxwo^au
20 wixt!ax ilkla^kac gatclucga^nagwa, gatdgExlga •, quctirax'
ikxa^al iaxxtau isklu^Eys ila^itix gatdu7x. Aga kxw67pt
p!axla galu'xwax iqxa'dinaxiamt.

Aga kxwoxpt gadagla'-it aknim, galuxok!waxyu idE'lxam.
IsklulEyE i^laMtix gadiglax-it ; p!axl p!al gali'xux ialq, quc-
25 ti'axa wi'npu ia'xtau. Kxwo'dau apla'lali1 gadaxgla-it pla'l
p!al itca'xleu apla'lali ; da'uya wi'gwa itsakla'its ak!axdaqxi
itsa'xleu aka'xtau. Aga kxwo'pt gatgi'am. Aga kxwo'pt
gada'giduk akni'miamt. GaqixgElga isklu'kyE i^'la-itix,

Said by Pete MC Guff to mean "shiner, a small freshwater fish of the minnow

and truly they were thinking : " Now it will become
warm." Truly they were calling the West Wind and
trying to make warm weather, (for) indeed, they were
feeling cold. Everybody was singing and now she, Crow,
sang. Now then the wind was blowing ; it rained and
the West Wind blew. And then Crow went out and
took her fish-bag and then found fish. The wind was
blowing hard and the fish were forced clear up to shore.
And then Crow caught a big salmon, and then Crow ate
it. Then Bald Eagle caught sight of Crow as she was
eating the salmon. And then (Bald Eagle) took it away
from her and flew up away with it. Then Crow said :
"Let me have a fish-gill!" (Bald Eagle) took one and
struck Crow with it, and she became all covered with black
blood. To this day she is black and her name is Crow.
But that Bald Eagle became white about her head. To
this day her name is Bald Eagle ; she is all white in her head.

6. COYOTE ENSLAVES THE WEST WIND.

The people went and Coyote went. And then they
fought with one another. That Coyote captured some
one and made him a slave ; in truth he had caught a
flea where the (people) were fighting. And again he cap-
tured a child and took him ; in truth that was the West
Wind, whom Coyote made a slave. And then the (peo-
ple) stopped fighting.

And then they sat in the canoes, and the people start-
ed out for home. They sat down on Coyote's slave,
(so that) his body became mashed to pieces ; in truth that
was the flea. They also sat down on Apla'lali1 (so that
she became) mashed to pieces, she whose name is Ap!axlali ;
nowadays she is small and Chub is that same one's name.

kind." Both shiner and chub belong to the genus Leuciscus.

IOO

pla'l plat ia'lq. Aga kxwo'pt galu'gwakim idE'lxam :
"Da'uyax isklu'lEyE i£'la-itix." Aga kxwo'pt gatci'uqtck
itquli'ba, kanactmo'kct gatcco'qtck ici£'la-itix itquli'ba; ga-
tciuta'-imit.

5 Aga kxwo'pt gatcigE'lksl isklu'lEyE ie'la-itix ixgoqs'nk
aga saxqu lilwulxt isi'axus idiamiJo'ximax, dalaula'u gali7-
xux ia'lq. Aga kxwo'pt gali'kim isklu'kyE : "latcgE'mEm
igi'xux itcila'-itix." Aga kxwo'pt idF/lxam gayaxa'wikuutck
isklu'lEyE: tt Ayu'mEqta." Aga kxwo'pt ka'tcag wa'pul
10 galikhi'tk ila'-itix. Isklu'lsyE dadakda'g galu'xwax idi-
a'quh Galixgu'-itk isklu'lEyE; k!ay' i^'la-itix. Gayu'yam
isklu'lEyE; k!ay' i^'la-itix. Aga kxwo'pt gatciu'naxL is-
klu'lEyE; sa'quba galigucgi'walEmtck ; na'qxi gatcigs'lga.

Aga kxwo'pt gatsugi'tsxaba isio'utxix. Aga kxwo'pt

15 gatsu'lxam : " Mtxa'nitkuutck da'n ia'xtau." Aga kxwo'pt

gacgiu'lxam : "Ag' a'lma ma'yax amgi'ma, lDa'ukwa

nxi'Luxwan.' Na'qxi La'xtau ilkla'ckac, ikxa'lal ia'xtau."

Gacgiu'lxam ici^'gikulan, gacxi'lkulitck ; gwa'2nisim cxiluk-

li'lal icio'utxix cta'xka. Aga kxwo'pt gacgiu'lxam : " Cma'-

20 ni tq!^'x amiu'xwa kxwo'pt amxigEltkli'xEma." Aga kxwo'pt

gacilda'-ulx ; daga'mui gagiula'da a'ixat; aklu'na na-ilda'-

ulx iawa'nba pla'la. Gacgiu'lxam: "AmExtkli'xEma itpo-

qo'xba, kxwo'b' amigs'lgaya ia'xtau imi'la-itix. Cma'nix

ihka' aha'-ida dala'l wi'lx alixa'txa itpoqo'xba. Aga kxwo'pt

25 amxigitk!i'xEma, kwo'b' amigi'tga imila'-itix, alimxa'tskuda."

Aga kxwo'pt gatcigE'lksl iskiu'lsyE wi'lx itpoqo'xba.

1 It is not at all clear what is meant by this statement.

IOI

And then they arrived home and got out of the canoes.
Coyote's slave was taken hold of, he whose body was
mashed to pieces. And then the people said: "This
one is Coyote's slave." Then he took him in into the
house both of his slaves he took into the house —

and set him down.

And then Coyote saw that his older slave was all
swollen in his eyes and in his ears and that his body had
become all covered over (with swellings). So then Coyote
said: "My slave has become sick;" and then Coyote told
the people: "He will die." Now then in the middle of
the night the slave breathed and Coyote's house became
loosened. Coyote awoke ; his slave was not to be seen.
Coyote went to (where he had left him) ; his slave was
not to be seen. And then Coyote looked for him, went
about everywhere, (but) did not find him.

And then he defecated out his two younger sisters.
He said to them : " Do you two tell me what has become
of that one." And then they said to him : " Now you
yourself will say, ljust so did I think/ That is not a
child, that is the West Wind." His two faeces spoke (thus)
to him and told him (what to do) ; always were they two,
his younger sisters, wont to tell him. And then they
said to him: "If you wish to get him, then you must
set a trap for him." And then the two jumped up into
him ; the one threw him down senseless, (while) the other
one jumped up into his belly quietly. The two said to
him: "You will set a trap in the mountains and there
you will catch that slave of yours. When snow will fall,
black1 will be the land in the mountains; and then you
will lay a trap for him and there you will catch your
slave ; he will be caught by your trap."

And then Coyote saw the land in the mountains and
then set a trap for him. He was caught in (Coyote's)

102

Aga kxwo'pt galixigE'ltkliq. Galixu'tskut. Aga kxwo'pt
ka'dux gayuya itpoqo'xumaxba isk!u'lEyE ; gatsiukuctam.
Aga gatcigE'lkEl yu'xt k!a'u iki'xax ili£'pcba. Aga kxwo'pt
ga'tcigF/lga isk.'u'lEyE, gatciu'gulaqlq ; gatciii'kul itqulia'mt
5 ia'la-itix. Aga wi'tia da'ukwa gali'xox ik!a7ckac; saxqu
galttwilxt ia'Jq. Aga wi'tla gatcigE'lkEl. Aga wi7t!a ga-
li'kim isklu'lsyE; "Luwaxn ayu'mEqta." Wirt!a xa'bixix.
Aga wi'tla nigExltaqlx. Qexdau la'ktix galigE'ltaqlx. Quc-
ti'axa lagwE'nEmix gatcigE7lga ikxa'lal isklu'hyE. Aga
10 wi'tla nigE^taqlx.

Aga kxw67pt gacgiu'lxam icio'utxix : "Kl^y' ag' ami-
gElga'ya iktiexna ikxaxlal ya^xtau. Aga kxwoxpt ag' igi'm-
gEltaqht gwa^ntsim. Cma^ix pu nimiMwoq pu k!ay'
ikxaxlal ; k!ma kla/y' imiVoq, gwa^nislm ikxalal. Cma7ni
15 pu alidi7a ikxaxlal, aga kxwo^t alugwagrma idE^xam,
'Isklu'lEyE gatciu^amEgwa ikxa^al!' Qexdau alugwag^ma
idE'lxam. Qxaxdagatci gw^nisim ikxaxlal, qxa7ntcipt idExl-

xam aluxwa'xa da'uyaba wflx." Qe'dau iqxaxnutck.

•
•

•

7. THE EAST WIND AND THE WEST WIND.

Gacxmu'ya ikxa'lal ika'q (wa'lawala wi'n). Aga kxwo'pt

20 wa'x gatclu'x ikxa'lal tfkaxtc!a gacxgE'lgabEt. Aga kxwo'pt

ia'xtau ika'q ika'ba gatciulgwi'amit. Gaqxiqla'-it ikaxq, ga-

qiula'da. Aga wi't!a gacxgs'lga ; gatci'ulada ikxa'lal ikaq.

Aga wixt!a gacxgElga ; aga wi'tlax ikxa'lal wa'x gatdu'x

itka'tcla; gaqiu'lad' ika'q. Wi't!a gacxmu'ya ; wi'tia ga-

25 qiu'lada ika'q. Wi'tia gacxmu'ya ; wi'tia gaqi'ulada ika'q.

io3

trap. Now then next morning Coyote went into the
mountains, went to look for him. Now he saw him sit-
ting; he is bound fast at his feet. And then Coyote
seized him and recognized him-, he took his slave with
him to the house. And again it happened to the boy
as before; his body swelled all up. And again (Coyote)
saw (how) he (was). And again Coyote said: "Perhaps
he will die." Again it was night. And again he escaped.
In this way he escaped four times. Truly Coyote caught
the West Wind for the fifth time. And again he escaped.
And then his two younger sisters said to him : " Now
you will not catch that West Wind. This time he has
escaped from you for all time. If you had killed him,
there would be no west wind ; but you did not kill him,
(so) there will always be a west wind. Whenever a west
wind will come, then the people will say, 'Coyote made
a mistake about the Wrest Wind.' Thus will say the
people. So that there will always be a west wind, as
long as people will be in this land." Thus is the tale.

7. THE EAST WIND AND THE WEST WIND.

The West Wind and the East Wind (Wallawalla wind)
wrestled with each other. And then the West Wind
poured out grease when the two took hold of each other.
Now then that one, the East Wind, caused ice to be
spread out. The East Wind was thrown down, he was
laid low. Then the two again took hold of each other ;
the West Wind threw down the East Wind. Then the
two again took hold of each other, now the West Wind
again poured out grease ; the East Wind was thrown
down. Again the two wrestled with each other, again
the East Wind was thrown down. Again the two wrestled
with each other, again the East Wind was thrown down.

Gaqiu'lxam ika'q : "Kla'y* idmilxe'wulx ika'q. Qe'dau
alugwagi'ma idr/lxam, 'Gacxmu'ya ikxa'lal ika'q.' DE-
ml'2nua na'ika itklxe'wulx i'nxux." Galu'gwakim idE'lxam:
aDEmi'2nua idiafxe'wulx ikxa'lal, ika'q kla'y' idialxe'wulx."
5 Qe'dau iqxa'nutck; gaqi'ux itqleyo'qtikc. Kla'ya can
da'uya wi'gwa.

8. COYOTE AND HIS DAUGHTER.

Aga kxwo'pt isklu'lEyE Ixela'-itix aya'kikal kxwo'dau
iaxqoq. Aga kxwo^t gal^kim isklu'lEyE : "Aga daruya
naxika kwaic ands^uqta. Cmaxnix andE^uqta na7wit

10 akxa'n atcaxtcgama itci^lpEt1 alidrmama, qardac naika da/wi
itcE'lgulit — qerdau ya^guilit itci£xlpEt naika7 dawi." Aga
kxwo'pt gayi/mEqt isk!uxlEyE. Aga kxwo^t gaqi^tkam
isklu'lEyE wflxpa.

Aga kxwo'pt gayu'yam. Aga kxwo'pt na'wid galu-

15 xwfhixwa-it : "Igidfmam ya'xka ika'la." Aga kxwo'pt
gaqa'-ilut wa'liq isklu'lsyE aya'xan iciwa'nic3 isklu'lEyE
i^'lpEt. Aga kxwo'pt galu'gwakim : "la'ima nigixtki'm
isklu'lEyE, l Andfi'muqta ; alidi'mam' ika'la, amcga'-ilud'
akxa'n.'" Agaqa'-ilut agagi'lak; ctula'-ida, luwa'n gwE'-

2o nsmix gactu'qui.

Aga kxwo'pt galu'gwakim: "Qfi'nEgiska! klman alq-

di'wi isklu'lEyE." Aga kxwo'pt galu'gwakim: "Qa'xba

nimcki'tk amcgiu'kctama." Aga kxwo'pt gaqiu'kctam

qa'xba gaqi'utk. Nixlu'xwa-it isklu'lEyE: "Aga iqnu'gu-

25 laq^q, qa'xba niqxs'ntgaba niqnu'kctbama." Nikta' 'sk!u'-

1 My interpreter, Peter McGuff, explained the term "trading friend" thus:

N\ hen one has a friend in another country (i. e. among another tribe), he comes

see you or you go and see him. Both are glad to meet each other; one gives

105

The East Wind was addressed (by the West Wind) :
"Thou art not strong, O East Wind! Thus shall the
people say, 'The West Wind and the East Wind wrest-
led with each other.' For all time to come have I be-
come strong." The people said: "The West Wind is
strong for all time to come, the East Wind is not strong."
Thus is the tale and was made (by) ancient men. Now-
adays there are not such.

8. COYOTE AND HIS DAUGHTER.

Now Coyote, his wife, and his children were living to-
gether. And then Coyote said : " Now I here shall soon
die. When I shall have died, straigtway my 'trading
friend',1 looking exactly like me, will come and marry my
daughter - - thus will my 'trading friend' look, like me."
And then Coyote died ; so then they buried Coyote in
the earth.

And then (Coyote) arrived, and straightway the people
thought : " He (who) has come is the man (that Coyote
spoke of)." So then the maiden, Coyote's daughter,
was given to the stranger,3 Coyote's "trading friend."
And then the people said: "Coyote himself said, 'I
shall die. A man will come and you shall give him my
daughter.'" So the woman was given to him. The two
lived together, slept together about five nights.

And then the people said: "How is this! But he is
just like Coyote!" And they said: "Where you people
have buried him, (there) do you go and look for him."
And then they went and looked for him where he had
been buried. Coyote thought : " Now they have recog-

the other a horse or anything valuble, the other gives something in return. Such
are each other's ie'lpEt.

2 Ciwa'nic : "stranger" in Yakima. Used regularly for Nez Perce.

io6

InyE; nixa'-ima qa'xba iuqi'xtba; galixo'qcit. Aga kxwo'pt
gali'kim isklu'lEyE: "lamcuqlwa'lxwalxt." Aga kxwo'pt
isklu'lEyE gali'kim: "Gwa'nisim qe'dau amcxu'xwa idE'l-
xam ilEmca'-utxix. Naik' a'ga da'uyax qe'dau i'nxux ;
5 akxa'n inu'cgam, inu'xtga da'uya wi'gwa. Aga gwa'nisim
qe'dau aluxwaxxa

9. THE VISIT TO THE WORLD OF GHOSTS.

Galu'mEqt aya'gikal isklu'lEyE kxwo'dau ctmo'kct icia'xan
gactu'mEqt. Kxwo'dau ia'xta itclfnon galu'mEqt aya'gikal
kxwo'dau ctmo^ct ici^xan itclfnon gactuxmEqt. Kxwoxpt

10 arga galfkim isklu^EyE : "Naqx' itli^kti-ix inxlu^wan
naik' isk!uxlEyE qxaxdamt nictu7ya axgika7! itcxa^." Aga
kxwo'pt gatciulxam itclfnon : " NxExlqlat qxaxdamt niguxya
amfgikal. Cmaxnix tq!erx muxt atxurya atgcugwa^mama
naik' axgfkal k!ma malk' amfgikal k!ma imixa7n kxwo7-

15 dau na'ik' itcxa'n. NxExlqlat qa'xba cki'xax."

Aga kxwo'pt gactu'ya ka'nactmokct isklu'lEyE k!ma
itclfnon; gackcu'gwalEmam icta'gikal. Nar2wit gactu^a-,
gactifyam iaga'ilba wi'mal. K!a7ya wflx, sa'q11 iltcqoa"
la'-ima. Aga kxwoxpt gatcigExlg' idu'du itclinon. Aga

20 kxwo'pt gatciHu'tk iduxdu itclfnon. Aga kxwo'pt gatciu'l-
xam isklulEyE: "Itlifkti asEmxlu'tka isklu'kyE ; na'qxi
amsEnklftka, iwat ss'mxElutk fnadix. AlEma amugi'gEla
idE'lxam." Aga kxwo'pt gasixElu'tk isklulEyE fnadixiamt.
GatciUu'tk idu'du, galigla'lamtck itclfnon.

25 Aga kxwo'pt gatciiflxam itclfnon: "QE'nEgi dan imi-

This refers to the belief that the howl of the coyote foretells the approach
of death.

Coyote is thus the first to commit incest. The incestuous conduct of some
people is traceable to him.

nized me, since they have gone to look for me where I
have been buried." Coyote ran off and laid himself down
where he had crawled out, and slept. And then Coyote
said: "I give you people the death omen."1 And then
Coyote said: "Always shall you people do thus (to) your
younger sisters. Now I here have done thus ; I have
married my daughter, have stolen her this day. Now
always shall people thus do."2

9. THE VISIT TO THP: WORLD OF GHOSTS.

Coyote's wife died and also his two sons died. And
also Eagle's wife died and Eagle's two sons died. Now
then Coyote said: "It is not well, I Coyote am thinking,
whither my wife and my son3 have gone." And then
Eagle said to him: "I know whither your wife has gone.
If you wish to have her, let us two go to bring both of
them back — my wife and your wife, also your son and
my son. I know where the two of them are."

And then both of them, Coyote and Eagle, did go ;
they went to fetch their wives. Straight on and on they
went and arrived at a great river. There was no land
in sight, water alone was all there was. And then Eagle
took a flute. And then Eagle blew into the flute and
said to Coyote: "It is good, O Coyote, that you should
look; you shall not look at me, look across yonder. You
will behold the (ghost) people." And then Coyote looked
over to the other side. He blew into the flute, Eagle
sang.

And then Eagle said to him : "Did you see anything

3 We have just been told that Coyote and Eagle had each lost two sons.
Itsxa'n "my son" (instead of ickxa'n "my two sons") is inconsistent with this
statement, but it has been thought advisable to leave Louis Simpson's inconsisten-
cies uncorrected.

io8

i'nadix?" - • «K!a'ya dan imgE'lks!." Gatciu'lxam
itclfnon: "Ga'nuit kla'ya pu amlgE'lgEla ilgoa'lilx ma'ika
isklu'lEyE. Aga'nuit uxwala'-it idE'lxam." Gatciu'lxam :
"Nxhi'xwan fga isk.'u'lsyE na'cqxi idialxe'wulx, aga'nuit
5 na'ika itc!f non itklxe'wulx. Ag' ilxdi'mam. Tnadix, isk!ux-
lEyE, i'nadix ami'gikal, gala'dEmqt; naVit gala'ti i'nadix
kxwo'dau imixaxn kxwo^au naik' itclfnon axgixkal kxwo7-
dau itcxaxn, qxa^agatci k!axya can pu k!67b algitx^kla
uxwala'-id' idE^xam. Axksta sE^xslutk ; iniltutk iduxdu ;
10 k!arya can imtgE^kEl ma^k' isklu^EyE. Aga kxw67ba
txu'it. Qa'dac itlu^tix amxluxwa^ida l isk!uxlEyE, lAg'
itxdixmam.' Aga qaxdac k!E7b icm^xus amsu'xwa; aga
ayamgElga'ya, quL a^amxslux' aga."

Gatciu'lxam itclfnon: aQaxdam(t) na72qxi assmxElutka

15 k!waxcka ; atxE'mEqta, tcx' atxi/ya." Aga kxw67pt gatci-

gfi'lga. Aga kxwo'pt gactu'txtiit. Aga kxwo'pt tca'x

gali'xox itclfnon k!wa'b iltcqoa7 i'nadix. Aga kxwo'pt

gasi'xElutk isklifkyE, tftcqo'ba gacxu'x ; gacdalilakwit

ihcqoa" itcta'psb' itcdoqwftba. Gactutxui'tam wflxpa.

20 Aga gaqiula'da isklulEyE. "Na'q* it!uxktix ma'ika isk!u7-

lEyE 'gax pu tcx' i'txya. Yamtxu'lal, lNaqx' asEmxElu'tka ;

har-ay atxutxwi'dama wi'lxba kxwo'dau assmxElu'tka.'

Qe'dau yamtxu'lal."

Gatciulxam : "Qa'dac bft amxu'xwa isklu'lEyE. Ag'

25 itxdi'mam. Ag' amxEluitca'tgEma. Kwaic amugi'gEl' idExl-

xam • kwaic amagE^gEla ami'gikal k!ma imixa'n ; da'ukwa

na'ika itc!f non axgi'kal. Kwaic amlgElgEla." Aga kxwo'pt

xa'p gali'xuxix. Kxwo'pt axga galu'xwaq idE;lxam quc-

ti'axa idme'mEluctikc. Aga kxwo'pt akLmi'n gala-ilga-

30 tcu'-ix, nuxit qa'tki dawa'x galixo'xix. Aga kxwo'pt galur-

Terhaps this means : "Probably you think that — ." Qadac it'.u'ktix = probably.

on the other side?" - "I saw nothing at all." Eagle said
to him: "Indeed you, O Coyote, would not see any per-
son, but truly people are dwelling (there)." He said to
him : u I think perchance Coyote is not strong, but truly
I, Eagle, am strong. Now we two have come here. On
the other side, O Coyote, on the other side is your wife,
she who has died. She has come to right across from
here, also your son and my, Eagle's, wife and son, so
that no one would take us two across to where the people
are dwelling. Now look ! I have blown into the flute ;
you Coyote did not see anyone. Now there we are. It
is just good that you Coyote will think,1 lNow we have
arrived.' Now just close your eyes ; then I shall take
hold of you and you will hang on to me."

Eagle said to him : " You shall not look in any direc-
tion ; (if you do), we two shall die, we shall be drowned."
And then he took hold of him. And then the two of
them stood up. Now then Eagle stepped across to
the other side of the water. And then Coyote looked
and they both fell into the water ; they struck the water
at their feet and legs. They came to a stand on the
ground and Coyote was thrown off. (Eagle) said to him :
"It is not well, you Coyote, that we two should now be
drowned. I said to you, 'You shall not look ; we must
come to a stand on the land before you look.' Thus I
said to you."

He said to him : "Just you remain quiet, Coyote.
Now we two have arrived. Now you shall listen. Soon
you will see the people, soon you will see your wife and
your son ; likewise I, Eagle, (shall see) my wife. Soon
you will see them." And then it became dark. Just then !
people came together, in truth the dead. And then the
moon came down to the ground, straightway it became
somewhat light. And then a certain person came forward

gErnalx ifgoa'lilx. Aga kxwo'pt gatgags'lga akLmi'n.
Aga kxwo'pt lu'qx galku'x tfgoa'tilx akivini'n.

Aga kxwo'pt galixE'ltcmaq isklu'lEyE aya'gikal. Aga
kxwo'pt galki'm itgoa'lilx : "Da'uwax a'gikal1 isklu'lEyE;

5 da'uax itclfnon aya'gikal," gaiki'm ilgoa'lilx. Aga kxwo'pt
gacxlu'itcatk kanactmo'kct aga gackcu'gslaqlq icta'gikal.
Galixtu'xwa-it isklu'lsyE : "Quct da'bax axgixkal aki'xax,
itclfnon wixt!a aya'gikal/ Kxwo'pt nixlu'xwa-it isklu'lEyE:
aDa/ulax iJgoa^ilx antuwa'gwa kwa'ic * aga itclfnon bft

10 gayuxla-it.

Aga kxwoxpt gactuxqui ; wixt!a gactu'qui ; wixt!ax ga-
ctu'qui. Kxwopt axga gatckfwoq ilgoaxlilx isk!uxlEyE ;
a-ica'x11 gatclu'x. Aga kxworpt nixEnLixtcu. Aga kxwo'pt
gatciuxlxam itclfnon : "Enkcta'm." Kxwoxpt gayuxya

15 itclfnon. Aga kxwo'pt gatciu'kctam ; gatcigE'lksl aga
dsng' ixlu'idEt inu'tcx11 isklu'lEyE ; klwa'c galixi'xox. Aga
kxwo'pt gatciu'lxam itclfnon: "Itl^ktix imuwa'q axkax
daua itcaxxleu Nikciamtca^3; alu^Eqta pu ilgoalilx ; imu-
warg aga kla/ya pu wixt!ax aldi^ama dikax daba ilgoa^ilx

Aga kxwoxpt xa'b galfxuxix; galu'xwaq idE^xam idme'-
mEluctikc quct (d)ax da'ua-itc. Gada7ckupq idE'lxam, nu-
xwo'qxom • iaxta kxwo'ba uxwo'qt. Quct alu'mEqta, na'wit
kxwob' akfy' ala'lutk. Aga kxwo'pt gala-ixEnLftcu is-
klu'lEyE aka'xtau gatcuwo'q. Aga kxwo'pt gayuxla-it is-
klu'lEyE dab' akLmi'n a-ilga'tcxix. Kxwo'pt gatssu'bEna
isklu^EyE, kxwo'ba gayula'-itam. Aga kxwo'pt gatcagE'lg*
akLmi'n. Aga kxwo'pt lu'qx gatcu'xwa. Qa'tgi gayula7-
itam isklulEyE a-itsxa'p. Aga kxwo'pt galu'gwakim
) idr/lxam: "Lxloida't ilgoa/iilx.7J Tqa'uadikc qaxdaga tq!er-

For aya'gikal. In rapid speech aya is often contracted to a.
Nikciamtca'c is now supposed to be the person represented by the markings
in the moon. The name Nikciamtca'c occurs also in a Kathlamet myth (see Boas,

1 1 1

and got hold of the moon ; and then the person swallowed
the moon.

Now then Coyote heard (speak of) his wife. And then
the person said: "This here is Coyote's wife-, this here
is Eagle's wife," said the person. Now then both of them
listened and they recognized their wives. Coyote thought :
"Truly just here is my wife, also Eagle's wife." Then
Coyote thought : " I shall kill this person here soon ;"
but Eagle remained quiet.

And then the two of them slept over night ; they passed
another night ; they passed still another night. And then
Coyote killed the person ; he gradually skinned him. And
then he put (his skin) down over himself and said to Eagle :
"Come look at me!" So Eagle went and then came to
look at him. He saw now that Coyote had something
strange on himself and became afraid of him. And then
Eagle said to him : " It is well that you have slain her whose
name is Nikciamtca'c.2 She would kill people ; you have
slain her, so people's spirits would no longer come here
to this place."

And then it became dark ; the people assembled to-
gether, truly those (were) the dead. The people entered
and they arrived to assemble ; that (is) where they are as-
sembled. Truly (if) any one died, straightway his spirit
went there. And then Coyote put down over himself her
whom he had killed. Now then Coyote sat down here
(where) the moon is descending to the ground. Then Coyote
jumped, there he landed. And then he got hold of the moon
and swallowed it. Coyote landed somewhat too short. And
then the people said: "It is another person." Some of

Kathlamet Texts (Bureau of American Ethnology, Bui. 26, pp. 20 — 23), though
n an entirely different connection.

I 12

yoqt galu'gwakim: "Qucti'axa isklu'lEyE ya'xtau ; quc-
ti'axa ga'ngadix gatcuwo'q."

Aga kxwo'pt gatcagE'lga itcli'non aya'gikal. Aga
kxwo'pt na-ixu'tk. Kxwo'dau ia'xan gatcigE'lga ; galixu'tk
5 wi'tla. Kxwo'dau gatcagr/lga isklu'lEys aya'gikal ; wi'tla
na-ixuxtk ; kxwo^au iaxxan isklu^Eys wixt!ax nixuxtk. Ga-
tca'xpu itclfnon waskarn ; kxwo^' ayaxgikal kxwo'dau ia^an
kxwo'dau isklu^EyE ayaxgikal kxwo^au isklu^EyE iaxxan.
Aga kxworpt gatci/mquit akLmi^ isk!uxlEyE, gatcu^ada.

10 Aga kxworpt gactuxya aga gacxklwa7. Gatcuxctxwa itc!f-
non waskaxn. Gactu7qui ; wixt!ax gactuxqui ; wixt!ax gac-
tuxqui ; wirt!ax gactiixqui.

Aga kxwo'pt gatcuxwa^cmaq idE^xam isklu^EyE ; da-
wo'wowowowo uxwipla^awulal idE^xam, uxwik!a/yawulal

15 idE'lxam hihihihihi qx^gEmtkixiamt yagika^ba. Hala/ktbo/
wigwa wi7t!ax gacti^qui. Aga kxw6xpt gactuxya; wixt!a
tcpaxg aga idE^xam uxwiplalawulal ; quctiraxa iskli/lfiyE
a'xtau ayaxgikal kxwoMau itclfnon aya'gikal kxwo^au
itcli'non ia'xan isklu'lEyE wi't.'a ia'xan. Aga kxwo'pt

20 lagwF/nEtna wi'gwa gatciu'lxam isk!uxlEyE : " Aga naxika
andu'ctxwa axxdau wa'skan na'ik* aga isklu'lEyE-, naqx'
itlu'ktix, ma'ika mcta'mx" itclfnon. Na'ika isklu'lsyE
na'ik' amu'ctxwa." Kxwopt gali'kim itdfnon : "K!axya!
naik' a'ga qwotk' axga na'ika nu'ctxt." Kxwopt gatciurl-

25 xam isklulEyE: "Aga na'ika isklu'lEyE anu'ctxwa." Aga
kxwo'pt gali'kim itclfnon: "Kla'ya!" K!waxc gali'xux
itclfnon; galixhfx wa-it: " Atca'xElaqlqa."

Aga daxba ctagika7-uba uxwipla'lawulal, uxwakla'yawu-
lal hihihihihi. Kxwopt a'ga da'k gatctu'x itclfnon idia-

30 ctxu'lal. Aga kxwo'pt gaqdflut isklulEyE. Aga kxwo'pt
gatctu'ctx isklu'kyE. Aga kxwo'pt gatciu'lxam itcli'non,
gali'kim: "Qa'dac na'qxi ia'x' amxu'xwa ; ka'natxmo'kct
atxu'ya." Aga qloa'p aga'Lax alqidi'wi. Aga kxwo'pt

1 In other words, it was near daylight.

the old men said: "Truly that is Coyote; truly he killed
her before."

And then Eagle took hold of his wife and hid her.
And he took hold of his son ; he hid him also. And
Coyote took hold of his wife-, he hid also her. And
Coyote hid also his son. Eagle closed the box-, there
(were) his wife and his son and Coyote's wife and Coyote's
son. And then Coyote spit out the moon, he threw her
away. Now then the two of them went and started
homewards. Eagle carried the box on his back. They
passed the night ; they passed another night ; they passed
another night; they passed another night.

And then Coyote heard the people ; the people are
talking among themselves, the people are laughing among
themselves behind his back. On the fourth day they
passed another night. And then they went on. Now
the people were again talking excitedly among them-
selves ; truly that was Coyote's wife and Eagle's wife and
Eagle's son. And then on the fifth day Coyote said to
him: "Now I will carry that box on my back, I, Coyote.
It is not well (that you should carry it), you are a chief,
Eagle. I, Coyote, I shall carry it on my back." Then
Eagle said: "No! I, never mind, I am carrying it on
my back." Then Coyote said to him: "Now I, Coyote,
shall carry it on my back." And then Eagle said : "No !"
Eagle was afraid ; he thought : " He will open the (box)."

Now here, back of the two of them they are talking
among themselves, they are laughing among themselves.
And then Eagle freed himself of his burden. And then
it was given to Coyote ; so then Coyote carried it on his
back. And then Eagle said to him, he said : "Just don't
you go far ahead ; both of us will go." Now (it seemed)
just as if the sun (were) near.1 And then he said to

8— PUBL. AMER. ETHN. SOC. VOL. II.

1 14

gatciu'lxam: KAg' anxkiftcxaya, dik' a'g' anxklftcxaya."
Aga kxwo'pt gatciu'lxam isklu'kyE: "Kla'ya! mcta'mx
mang i'axi mxux." Aga kxwo'pt ya'xi gali'xox itclfnon.

Aga kxwo'pt da'k gatctu'x isklu'lEyE. Aga kxwo'pt.
5 La'k gatcu'xwa wa'skan. Aga kxwo'pt gatca'gElkEl is--
k!uxlEyE aya'gikal kxwo'dau ia'xan gatci'gElkEl kxwo'dau
itc!fnon aya'gikal kxwo'dau ia'xan. Aga kxwo'pt i'wi
L!a'k gatcu'xwa wa'skan isklu'lEyE. Aga kxwo^t galu-
gwo'ba waskania'mt isklulsyE ayaxgikal kxwo'dau itclfnon
10 aya'gikal, kanactmo'kct gacxu'x ; gatccgE'lkEl isklu'lsyE.
Kxwopt gactugw6rba ; kernua galixakxax-im' aqxaxbudit ;
L.'a'k gatcula'd' aqxa'budit; ia'xi galixi'max'itEm isklu'-

Kxwopt axga gali^tcax iskli/lsyE kxwoMau galfkim

15 itclfnon, gatciiflxam itclfnon: "Naxit!a inxiiu^wan tq!exx
amfgikal kxwo'dau imixa'n kxwo'dau na'ika itc.'f non axgf-
kal kxwoMau itcxaxn. Dau' agaxLax ag' iml^mamogwa ;
k!axya wi't!ax pu qa'ntcix amlgE'lgElaya. DEmf2hua
ilxla^it a'ga. Daifax aga7Lax alxuguxya p' ag' a^Ema

20 atctelxa^agwa, kanauwa7 p' ag' a^Em' alxu'ya icgagflak
k!ma ickla^kac •, ag' iml^mamogwa. Cma^ix p' ah/mEqt'
ilgoaxlilx dEml2nua al^mEqta. Daxuya wfgwa ma7ika
qfdau imfuxix isklu^EyE. Laxtaxu-aitc a^Em' alEkl^klama1
alxk!waxya p' alsma kanauwa7, Aga kxwo^t pu gwa7-

25 nislm qe'dau aluxwaxxa Nadidarnuit k!m' axga kxwo^t im-
hfmamogwa. Cma7nix pu alu^Eqta ilgoa^ilx k!ma/lalidix
ga'uaxEmdix px alxatklwo'ya-idEma, k!m' axga imdu'ma-
mc)gwa. K!a'ya wixt!a da'ukwa alxo'xwa ilgoa'lilx ; alu'-
mEqta pu dEmfnua ; kla'ya p' aqlgElgsla. Qi'dau imfuxix

30 isklu'kyE. Qe'dau alugwagi'ma idE'lxam, 'Gactu'ya is-

1 AlEklu'ldama is equivalent to a-lx-k-1-u-kl-am-a. One would rather have
expect.d atklukta'ma (= a-tx-k-), «we two shall arrive with them."

him: "Now I shall defecate, right here I shall defecate."
But then Coyote said to him : a No ! you are a chief,
go a little farther." So then Eagle went farther on.

And then Coyote relieved himself of the (burden) and
opened the box. And then Coyote saw his wife, and he
saw his son and Eagle's wife and son. Now then Co-
yote slowly opened the box ; and Coyote's wife escaped
from the box, also Eagle's wife, both of them got out ;
Coyote saw the two. So the two escaped ; in vain he
seated himself upon the lid ; he threw the lid away ;
Coyote fell some distance away.

Then Coyote cried and Eagle spoke ; Eagle said to
him: "I for my part was thinking that you wanted your
wife and your son, and I, Eagle, my wife and my son.
Now this day you have made a mistake in regard to
them ; you shall never see them again. Now they have
died for all time. (After) we should all have passed
through this day, they would have returned to life and
we would all of us go (together, we,) the two women and
the two boys; but you made a mistake in regard to them.
If any person dies, he will die for all time. This day
you, Coyote, have brought it about thus. We should
have brought those people2 with us, we should all have
gone homewards. And then Indians would always be
doing thus, but then you made a mistake in regard to
them. Whenever a person died, he would have come
back home for the fall (and) the spring, but you made
a mistake in regard to them. Never again will a per-
son do thus ; he is to die for all time and will not
(again) be seen. Thus, Coyote, have you brought it
about. Thus people will say, 'Coyote and Eagle went,

2 That is, our wives and sons.

k!ma itclfnon gackcugwa'temam icta'gikal. Aga
kxwo'pt isklu'lEyE gatchi'mamogwa ; isklu'hyE qe'dau ga-
li'xox, iakla'mEla gali'xElox.'" Qe'dau iqxa'nutck.

10. EAGLE AND WEASEL.

Gactu'ya wadeVade k!ma itclfnon; kxwo'ba gackcgE7!-
5 kEl icgagi'lak. Kxwo'pt ke'nua gatciu'lxam itclfnon wa-
de'wade : "Na'qx' amu'ya;" a'-i gatciux. Mang i'axi
gactu'ya. Aga kxwo'pt nikta7 wadeVade, icgagilak nic-
gE'ltatck. Kxwopt a'exat gatcagElga wade'wade ; LlaV
gatcula'da agagi'lak. Aga kxwo'pt gacxE'ltcmoq wi'lx
10 silu'skwax. Quctiarxa iktie'na gayaba'xEm1 aya'gikal gatca-
gExlga wadeVade. Aga kxwo'pt gatccuxwa. Aga kxw6rpt
cpa'q gaqiltcmo'q ayak!a'tcatcaba, qatgi La^i gaqi'ltcmoq ;
wflx gali'xEla; saqu iklma'kan gatci'ux gayaba'xEm.

Aga kxwoxpt gacgigExlkEl aga tccw6xt. Aga kxwo^t

15 k!warc galfxox wadeVade. Aga kxworpt gatcdiltaxguix

itk!axlamadi^mt ipa8a/l kxworba •, gactilka^gix. Aga

kxwoxpt gatcto'qcam tklalamatpa gayaba^Em ; galuxwaxla-

lalEmtck itkla^amat. Aga kxw67pt gayugwoxba wadex-

wade; gatciu'kct. GatcigExlkEl dalaula'u isfaxus, tkla^amat

20 tcdu'qct. Aga kxw67pt galixlu^wa-it wadeVade : u KE-

lax-ix p' aqiugwilxsma ia'gEtcpa." Aga kxwo'pt gatcigExlga

wadeVade ikla'munak da'pt ia'Lqt. Aga kxwo'pt gali-

glu'ya iawax ; naVit galigEmu'txuit.

Lawax gatciugwHx ; wi'tla gatciugwi'lx ; wi'tla gatciu-

25 gwilx ; wftla gatciugwilx ; wi'tla gatciugwflx. Aga kxwo'pt

gayu'msqt gayaba'xEm. Aga kxwo'pt gatciulxam itc!f-

n(A>n: uAg' ini'uwoq ; ma'itla klwa'c mka'xax. Aga mtix

'tkcta'm aga yu'mEqt." Aga kxwo'pt gayu'ya itclfnon-,

1 A mythical monster said to look like an alligator (!).

went to fetch their wives. And then Coyote made a
mistake in regard to them. Thus Coyote did, badly he
did.'" Thus the myth.

10. EAGLE AND WEASEL.

Weasel and Eagle went along; there they saw two
women. Then Eagle told Weasel, to no purpose (as it
turned out): "Don't go (to them)-," he assented (to him).
They went on a little farther, and then Weasel ran off,
ran after the two women. Then Weasel seized one of
the women and knocked the woman over. And then the
two heard the earth tremble. In truth, Eagle had seized
the wife of a certain Gayaba'xEm.1 And then he pur-
sued them and made a terrible noise with his rattles,
something like La2i it sounded ; the earth shook ; all an-
gered was Gayaba'xEm.

Now then the two saw that he was pursuing them.
And then Weasel became afraid, and they went back to-
wards the rocks, where there was a cave ; they entered
into it. And then Gayaba'xEtn came and bit at the rocks ;
the rocks kept shaking. And then Weasel went out and
looked at him. He saw how his eyes were shining, and
how he was biting the rocks. And then Weasel thought :
"When standing at his side, one could strike him on his
nose." So then Weasel took hold of a stick this long.2
And then he slowly went up to him, straightway stood
close to him.

Slowly he struck him ; again he struck him ; again he
struck him; again he struck him; again he struck him.
And then Gayaba'xEm died. Now then he said to Eagle :
"I have killed him now; you for your part are still afraid.
Now come ! come here and look at him. He is dead now."

2 Indicated by gesture.

lit

gatsi'ktelutk aga ga'nuit iu'mEqt gayaba'xEtn ; aga gatci'-
uwoq wade'wade. Aga kxwo'pt gacgi'ucxux sa'qu iapla's-
kwal iaqla'qctaq aya'klatcatca ; saqu dadakda'k gacgi'ux
wade" wade k!ma itclfnon.

5 Aga kxwo'pt L.'a'k gactu'ya. Aga kxwo'pt galixEnLi'-
tcu itclfnon gayaba'xEm iapla'skwal. Aga kxwo'pt gaqi'l-
tcmoq qatgi uaf-i ayakla'tcatcaba. Aga kxwoxpt gali'kim
wade' wade : "Ganuitca7 maxika mcta^x aga wixt!a maxik'
ag' ImxEnLi'tcu. Naxika ag' inxEnLixtcu wadexwade."

10 Qixdau gatciu^xam wadeVade. Aga kxw6xpt gatciulxam
wade'wade : "Cma^i naq' amfnEluda ayamuwaxgwa i-
tc.'fnon." Aga kxwoxpt gatciu'lxam : "Ag' ayamEluxda *
galixli/xwa-it itclfnon: aGaxnuid axu'lal1 iakla'msla wade7-
wade. Aga maxika ag' imxE'nLitcu wadexwade." Aga

15 kxw6xpt gatci'lut aga nixEnLixtcu wadexwade.

Aga kxw6rpt gactu'ya; qergEmtq gayuxya wadeVade,
gayi/ya itclfnon ia^ma. AgalixEnLi'tcu wadeVade gaya-
ba'xEm iapla'skwal. Aga kxwo'pt La/2l2 gaqiltcmoq
waderwade. Quctixaxa galixElu^tcatk itclfnon kxwoba/2

20 qiltcE'mElit wadeVade. Aga kxwoxpt nixE7luitcatk aga
ca'xsl qiltcE'mElit. Aga wftla nixE^luitcatk itc!fnon, yax-
uxix nixEgilu'itcatk. Aga kxwo'pt nixhi'xwa-it itclfnon:
"Naqx' it!uxktix ilgoa'lilx itcifxix idia'giutgwax." Aga
kxwo'pt Vx gatcfux ya'-uxix. Na'wit gayulsktcu wf Ixba

25 wade'wade. Kxwo'pt da'k gatci'xux. Aga kxwo'pt ga-
qiu'lxam wade'wade : "Kla'ya ma'ika Lqla'p da'uya wade'-
wade-, da'ng' ixluxida(d) da'uya idialxe'wulx gayaba'xEm."
Kxwo'pt daxk gatcfxux. Aga kxwo'pt gatci'uctx itcif non
ieke'xte ip!axskwal.

Aga kxwo'pt gactu'y' io'uxix. Kxwopt a'ga galixlu7-
xwa-it wade'wade: uNaqx' itlu'ktix itclfnon wixt!a itci'nx-

1 Incorrect for ixu'lal?

1.1.9

So then Eagle went; he looked at him, and indeed, Gaya-
ba'xEm was dead; now Weasel had slain him. And then
they cut him up ; everything (they cut off) : his skin, his
head, his rattle; everything Weasel and Eagle cut loose.

And then the two started off and went on. Now then
Eagle put the skin of Gayaba'xEm over his head ; so then
he made a noise with his rattle something like La'-i. And
then Weasel said : " Well ! you are a chief and again do
you now put it over your head. Now I, Weasel, (shall)
put it over my head." Thus Weasel said to him. And
then W'easel said to him: "If you do not give it to me,
I shall kill you, Eagle." So then (Eagle) said to him :
"Now I shall give it to you." Eagle thought: "Truly
Weasel says that he is bad." (To Weasel he said:)
"Now do you, Weasel, put it over your head!" And then
he gave it to him, and Weasel put it over his head.

Now then the two went on ; Weasel went behind, Eagle
went on alone. Now, Weasel had the skin of Gayaba'-
xEm over his head. And then Weasel made a noise :
La/2l2. Truly Eagle listened, there yonder Weasel was
making a noise. And then he listened and (Weasel) was
making a noise above. And again Eagle listened, listened
to his younger brother. And then Eagle thought : " It
is not well that my poor brother be a person (?)." So
then he exercised his supernatural power upon his younger
brother. Straightway Weasel fell down to the ground.
Then (Eagle) loosened the (skin) from him, and then Weasel
was spoken to: "You are not fit for this, Weasel; this
strong Gayaba'xEm is something different (from what is
fit for you)." Then he loosened it from him. And then
Eagle carried that same skin on his back.

Now then he and his younger brother went on. Then
indeed Weasel thought: "It is not well that Eagle took
it back again from me. Now I shall kill him." And

I2O

tckEm ; ag' aniuwa'gwa." Aga kxwo'pt gayu'ya wade'wa-
de; ia'xiba gayu'fa-it. Aga kxwo'pt gatcu'gwiga idiaga'-
matcx wade'wade; gayu'ia-it i'nadix wfxat. Aga kxwo'pt
idia'maq gaqdi'lux itclfnon. Kfnua ia'maq gatci'lux;
5 na'qxi ia'maq gatci'lux. Gayu'ya p!axla itclfnon. Aga
wi'tla gatctugwalEmam idiaga'matcx wade'wade. Aga
wixt!a galigEmla'-itam. Aga wi'tla idia'maq gatcdi'lux falxt ;
wixt!a k!axya ia'maq gatcilux. Qexdau gacxu'x itclfnon
k!ma wade'wade. Qe'dau iqxa'nutck.1

1 1 . THE FIVE EAST- WIND BROTHERS AND THE FIVE
THUNDER BROTHERS.
(Told by Pete M'Guff).

10 LgwE'nEmikc fxo'uxikc wika'q Ixela'-itix ksla'-ix fxtpa
wflx. Aga kxwo'pt galfkim ixgo'qEnkt : "Aga a'wimax
ag' ayamcgl^qtqa, ank!ixnaxLa qaxxb' uxwoxqt idE^xam.
Qa'dac cmaxnix itci^'gomEnil ayamcgatgwo'ma gwE^Ema-
bat ilgwo'max; cma'ni k!axya qxuxct amcxiLuxwa^ida,

15 lAga qxa'tki nigrxatx.'" — "A'-u," galgfuxwox.

L!ark gayuxya. Y^ait, gayagu'qxom aq!exy6qt daxu'ab

itkarqul. Kobax gayuxpqax • xa^x gaksfklslutkax-, ielqdfx

ga'n ctu'xt. Aga kxwo'pt gagiulxamx: "Alax ikla'ckac!2

da'n quct miwa'lal?" — "Hi inkfnaxt qa'xb' uxwo'qt ids'l-

20 xam/ - aAx-u," gagiu'xwax, "ya'xib' uxwo'qt;" gagixnfma-

1 This is all that Louis Simpson knew of the myth, but it is by no means all
of it. It was said to be more particularly a Clackamas myth, and to consist of a
long chain of incidents located in the Willamette region. It corresponds doubtless,
in a general way, to the Kathlamet "Myth of the Mink" (see Boas, Kathlamet
Texts, pp. 103 — 117), the mink and panther of that myth corresponding to the
weasel and eagle respectively of the Wishram version. A fragmentary account of

121

then Weasel went on ; he sat down far away. And then
Weasel took his arrows and sat down across from the
trail. And then they were shot at Eagle. In vain he
tried to wound him, he did not wound him ; Eagle went
on unharmed. Then again Weasel went to fetch his
arrows and again went and sat down close to him. Now
again he shot at his elder brother; again he did not
wound him. Thus did Eagle and Weasel. Thus the
myth.1

1 1 . THE FIVE EAST- WIND BROTHERS AND THE FIVE
THUNDER BROTHERS.

The five East-Wind brothers were dwelling far away in
a certain land. And then the oldest one said: "Now,
O younger brothers ! now I shall leave you, I shall seek
to find where the people are assembled together. Mind
you, if I am alive, I shall come back to you within five
days ; if not, truly you shall think to yourselves, 'Now
something has happened to him.'" — "Yes," they said to him.

He started out on his journey. He goes and goes ;
he came to an old woman whose house was smoking.
Therein he entered ; she turned her head and looked at
him ; for a long time the two remain silent. And then
she said to him: "O boy!3 What, pray, are you jour-
neying for?" — "W7ell, I am seeking to find where the
people are assembled together." — "Yes," she said to
him, "yonder they are assembled together;" she directed

the myth, obtained in broken English from another informant, contained the incident
of a violent rain following upon the divulging by Weasel of the name of a cer-
tain place, confided to him, after much coaxing on his part, by the unwilling
Eagle. The exact correspondent of this incident is to be found in the Kathlamet
myth referred to, pp. 112, 113.
2 In surprise.

122

xix u'lpqtyamt aga'lax. "Qa'dac ayamulxa'ma k!a'ya
qa'dag' uxwo'qt; sa'qu ag' idE'lxam Ikdulxu'mt ki'tuiwa'q-
cumax ko'uxikc, Itcgu'qt Igla'lam. Cma'nix yax' imxiu'-
xwan, lAnu'mEqt' aga,' yaxa mi'a. Qa'dac mxElqte't
5 k!axy' imigo'mEntf. Aga qxa'daga dnu'1 ina'tkadix dac-
gu'pqt idElxam. Qfdau iaf-im iqxaxqut di'ka* — "A'-u,"
gatcu'xwa, "hi da'xka qa'daga ndwa'lal."

Tcxaxb i6g6xit gwE'nEmix; k!ary' idrmam ilio'uxikcba.

Ha'mokct gali'kim : "Ag' aniunaxla'ma ilxa'lxt. QE'IIE-
10 giska yuk!waxlal6qt? Palala'i igf uxwo'qt." - - "A7-u," . gat-

gi'uxox ilio'uxikc. Yaxxt!a daxukwa gatdu'lxam ilio'uxikc :

" GwE'nEmaba'd ilgwo'mEx antklwa'lalaqwida." Daxukwa

yaxxt!a gayaguxqx6m aql^yoqt; daxukw' axa-ilukii^al.

GwE'nEm' ilgwo'mEx yuklwalaloqt. "QE'nEgiska!" gali'-
15 kim ilalu'n, apalalax-i uxwo^t. Narit!' ag' antcu^axlama."

Yaxxt!a daxukwa yuklwa^aloqt ; kxwo^a quct iarxt!a yagu'-

gomt aqle'yoqt-, da'ukwa gixnfmanix.

Ilalaxkt gairkim : "Na^tlax ag'anlu^axtama." Da^ikwa

gatciu'lxam ila'-uxix : " Cma^i gwE^nEmix antguxya quct

20 k!axy' Endrmamx." Tcxaxp tcxap gwE'nEmix ; k!arya marnix

iki'ax. Aga kxwoxpt galixE'lthwitck ixkls^kax. Gayi/ya

ia'xtla; ia^it; lq!a'p gatci'ux isklulsyE.

uAlax ikla'ckac! qxa'damt mu'it?" gali'kim isklu'lsyE.
"Hi nki'naxl qa'xb' uxwo'qt." - - "Ga'nuitca Ikala3 Iklu'n
pu txa'ik' atxu'ya. Da'ukwa na'ika iqxa'qut iniu'naxL." —

1 Aga qxa'daga dnu is difficult to translate adequately; qxa'daga ("for nothing,
of no consequence") here implies the matter-of-courseness, as it 'were, of the de-
struction of the people: "they just go right in, and are destroyed without further ado."

123

him towards the setting sun. "I shall just tell you that
they are not assembled together for nothing. Now, the
Thunder brothers have consumed all the people, they are
singing their supernatural dance-song. If indeed you
think to yourself, 'Now I am going to die/ then go ! You
will just find out that you are no longer alive. Now,
surely indeed1 the people go in one way.3 Such alone is
the assemblage here." — "Yes," he said to her, "just for
that indeed am I journeying."

He camped over night five times ; he did not come
home to his brothers. The second (brother) said : " Now
I shall go and look for our elder brother. How is it
that he is absent? Perhaps many people have assembled
together." — "Yes," said his younger brothers to him. He
too said thus to his younger brothers : " I shall be away
from home for about five days." He too, just as before,
came to the old woman • just as before she tells him about
the assemblage. He is away from home five days. "How
is it!" said the third; "they are assembled in great num-
bers. Now I for my part shall go and look for the two."
He too, just as before, was absent ; truly he too comes
there to the old woman; just as before she directs him.

The fourth said : " I for my part shall go now and
look for them." Just as before he said to his younger
brother: "If I shall have camped over night five times,
then I shall not come home." Five nights passed; he
does not appear. And then the youngest got ready.
He too went ; he goes and goes (until) he met Coyote.

"O boy! whither are you going?" said Coyote. "Well, I
am seeking to find where they are assembled together."
" Well, friend ! we two might very well go together. I

2 That is, they do not return.

3 The use of Ika'la (cf. masc. ika'la, "man") as "friend" is said to be a Wishram
colloquialism, not recognized in other Upper Chinook dialects.

124

"QE'nEgi dnu ma'ika iaxa qwa'tk' atxu'ya." Aga kxwo'pt
gactu'ya; cta^it i'xtpa kEla'-ix wi'xat ; ctugogo'mt idE'lxam.
Aga kxwo'pt gatctuxwfmtck idE'lxam isk!u'lEyE higma' ngi.
A'-i gaqcu'x. Gahccka'm wa'2pul. Gaqcu'lk ; iaxa'la
5 da'kdak isklu'lEyE nu'it kla'ya dan idiakli'tit.

Ka'dux wixt!a gactu'ix ; gactu'yamx fxtpo wi7t!a wHx ;
adex2 qucti'axa dnu da'uy' uxwo'qt. Gaqiu'lxam isk!ux-
lEyE: "QE'nEgi mxlu'xwan da'n EnEgi qExnEg' atxi^gwa?"
- aAx-u hi daxnEgi itcq!waxlacEp Ika7la qxadaxtci saxqu am-
10 xEmgftga." Gacktuxwi'mtck idE'lxam : "Ca'n antktaxya?ni
Ga'n galuxxwax ialqdfx ; gaqlgE'lga ilgoa'h'lx qxa'tg' ila-
k!axits tfadu'mt qucti'ax' ikna'an. Gacktaxx laq ! Gacta-
xix; ya72ima isk!uxlEyE; gacdilda^coxwix iaq!ixxpa;
xix ; ia^im' isklt^kyE ; kl^y* ikna7an gaqi-
15 gElgElx, dagapgaxb ilg^ninua ; quctiraxa kxwo^a tciVat.
Gal^gwakim idE^xam : "Quct ilxulgu'xwit."

Lamo'kct gactilda'tcuxwix ; ctigElga^ulxix ; wi'tla da^u-
kwa iax-im' isk!ulEyE. Halu'n wi't!a iaMma. Hala'kt wi't!a
da'-ukwa. LagwErnEma gacdilda^cuxwix ; gacdigElga^ul-
20 xix; ag' ama'kctikc gaqa'g-ElgElx. Aga kxwo'pt tsl^m
nu'xwax idE'lxam; tqa'uadikc galu'gwagimx "Isklu'lsyE,"
tqa'uadikc galugwagi'mx "KJa'ya! kna'an." Aga cxda't
dagapga'b tfge'ninua; gactawiga'pgEmx idE'lxam. Kxwo'ba
gaqixdaxkwax isklu'hyE; act gacdulxu'xwitx.

25 T!u kla'ya daxn aga wixt!a gactux-ix k!un' ixxt wflxam.

1 Literally, "Who we two shall run?"

125

also am seeking to find the assemblage." - "Just as you
like ! Let us then go together." And then they two went.
They go and go on a certain trail far away •, they come
to people. And then Coyote challenged the people (to
play) at gambling-bones. They agreed (to gamble with)
the two. They gambled all night long. The two were
beaten ; his friend was deprived of everything, Coyote now
had no clothes at all.

Next morning the two went on again ; again they ar-
rived in a certain land. Behold ! truly indeed (people)
were assembled together (at) this (place). Coyote was
spoken to: "How think you, with what shall we two
join in (in this assemblage)?"- - "Oh, well! I am somewhat
of a fast runner, friend, so that you will bet everything."
They two challenged the people: "Who will run with
me?"1 For a long time the (people) were silent. Acer-
tain person was taken, rather small and tall, in truth,
Magpie. He and (Coyote) ran there and back. Both
started out to run fast ; Coyote alone (was seen). They two
ran down into a hollow ; they ran up from out of it. Coyote
alone (was seen) ; Magpie was not seen, (only) a cloud
of dust (was seen) ; there truly he was following upon him.
The people said: "It seems that we have been beaten."

The two ran down into a second (hollow) ; they run
up out of it. Again, as before, Coyote alone (was seen).
The third time again he was alone. The fourth time again
as before. The fifth time the two ran down into a (hol-
low) ; they ran up out of it ; now both of them were
seen. And then the people got to disputing ; some of them
said "Coyote," some said "No! Magpie." Now the two
are coming in a cloud of dust; they ran into the people.
There Coyote was passed by ; he and (his friend) lost.

Having absolutely nothing, the two now went on to a
certain other village. "Well," said Coyote, "I shall try

126

"Hi," galigi'mx isk!uxlEyE, awo'wotk!' a'nxuxwa, ihi'gum*
anxcgaxma." Aga kxwoxpt galigimx wikxaxq: "K!ma
dansk' axg' alitxmuxtka ?" - - uK!axya *kaxla," gatciu'lxamx,
tfaxlEma itp!ax-isk' 6qdEnluxda.wl Quctiaxxa yaxxdau atc-
5 tuxxw'2 itp!ax-iskwa iku'mamax idiaklwa'xa, qa'ua daptsa7-
xEmax, qa'ua daga'cEmax, qa'ua datbE'lEmax gatcu'xwa.
Q!waxLk gatctu'x idakli'nuLmax itpla'-iskwa. GatcLlu'la-
mitx;3 xa'bixix k!axya tlama'-oac Iktu'xt. Palala'i gac-
xmu'tkax itp!ax-iskwa ; gacgrtkwax.

10 Ka'dux Lla'k gacdugi'daqlqax idE'lxam. Gactu'-ix • fxt
wflxam cta'it. Aga kxwo'pt isklu'lEyE gali'kim : " Hi
axga narit!a ba^ anxurxwa ; iwaxd anuxy' atpxia^t aga^ax."
"A'-u," gatci'ux, "naxit!a aga dnj 4 iwaxd nu'it u'lpqtyamd
aga'fax." Kxwoba7 ba^x gacxlu^.

15 Ya/2id wikxaxq ; gatco^ikEl idakla^ts ixtquK
Kxwoba7 gayuxpgax ; ar2xt aq!e7y6qt. Gagiu^xamx :
quct miwa^al ikla^kac?" — "Hi qadaxga ngucgKwal, i
ni'unaxl." Gagiuxlxam : "la^ima-ix iaxta7ba kxw6xba wa-
tcExlx kxwob' 6gwala/lam kEnEwaxqcumax Ix6xuxikc." —

20 "Daxxka ndwaxlal," galixkim. Llaxk gayaxy' iwaxtga.

Gayuxpqax watcExlxba; axga tcu^ictix. GayulaMtx tc!axm-
dix; gatssuk!wixtkax uxwolux-imax idExlxam, Ipal lpaxl itaxlq,
soxu sou sou sou sou uxwip!axlawulal. Lixaxt gafgiugum-
tcxuxga : " Daxn quct qExnEgi miwaxlal ?" — " Ax-i nxEltcEx-
25 mElit ugwalaxlam dixka uxw6xqt." - - " Ax-u," galixkim ixaxt,
adaxuyax yax iglaxlam ;" gaqexlqd' ixaxt. "He laxlaxx

1 Itp!a'-isk' oqdEnlu'da is equivalent to itp'.a'-iskw(a) aqdEnlu'da.

2 Literally, "Come-to-find-out that-one he-will-make-them."

127

again ; I shall gamble bones." And then the East-Wind
said : "But what, pray, are we going to bet with?" - "No,
friend," he said to him, "I shall be given blankets." As
it turned out, that (Coyote) made the blankets out of
the leaves of cottonwood-trees, some greenish, some
yellowish, some reddish he made ; he patched together
blankets with colored decorations. He deceived them in
regard to the (blankets); since it was dark, they did not
see them clearly. Many blankets did the two stake ;
they won.

Next morning they started off and left the people be-
hind. They went on ; they go and go (up to) a certain
village. And then Coyote said: "Well, now I for my
part shall depart ; yonder I shall go towards the rising
sim." - "Yes," he said to him, "and I for my part, indeed,
am going yonder towards the setting sun," There they
parted from each other.

The East-Wind goes and goes ; he saw a small house
smoking. Therein he entered ; an old woman was sitting
(there). She said to. him : "What, pray, are you, boy,
journeying for?" - "Well, I am going about without par-
ticular purpose, I am seeking to find the assemblage."
She said to him : " All by itself in that place, there
is an underground lodge, there the Thunder brothers are
singing." — "To them I am journeying," he said. He
started off and went in that direction.
: He entered the underground lodge; it was evening
now. He sat down close to the wall ; he looked at the
strange-looking people with bodies all reddish ; they were
talking to one another in whispers. One of them asked
him: "What, pray, are you journeying for?" — "Indeed, I
hear that they are singing here, that they are assembled

3 GatcLlu'lamitx is equivalent to gatctHu'lamitx.

4 Dn' is equivalent to dnu, "indeed."

128

tcmuxt; da'uyax yax ixa'd igla'lam." la'xtia gali'kim :
"Kla'ya! dau'yax yax igla'lam." Kxwopt qfdau galxEn-
gue'ananEmtck.

Gatctu'lxamx : "Kw&'lt kult mcgla'lamtck." Aga ga'n

5 iatqdi'x bdlaMtix. WaV gayutxui'tx ixa't : "AM 'kla'ckac

aga qwo'tk' angla^ama." Galigla^amtck ixuqxu7nkt ; gwEr-

nEm' idla'lamax gatctu'x. LogwE'nEmaba gatctu'x da-

tcE'x-h nu'it watcE'lx. GayulaMtx. Gayutxui't lamokct;

gali'gimx: "Qwotka" yaxa na^t!' angla'lama." Galigla'-

10 lamtck; na'wid datcE'x-h alatcE^x. LagwE'nEma gatctu'x ;

anu'it xu^b itcqaxlit; plala/ galixu^wox.

gayu'txuit. Galigla^amtck ; mank cpark
LogwE'nEma gatctu'x ; anu'it xurp xu'p xu'p xuxp gatcil-
ga'lgulitu'mtckix. Qaxn gali'xwox ; sgitli'q kla'ya galu-
15 xwa'xax itxMli't. GalsxElu'tkax ; ya/2xt kxwo'ba. Qatgi
sa'u sa'u saxu galxElpIa'lawulalEmtck : "Qxu'ct ya'xa
Ixlu'-idEt dau'lax ilgoalilx Iga'tqwom luwa'n qa'xba bama."
Gatdu'lxam : a Ska kult ku'lt Emcxdla'lamtck ; qatgi qi-
kEla'ix gamcxdlala'mnintck ; daLla' galxi'dlalit."

20 WaV gayu'txuitx itala'kt. Galiglalamtck ; na'wid aga
gatcilga'lgulitu'mtckix. LagvvE'nEma gatctu'x ; sa'qu watu'l
gala'xux ala'tcElx. Ga'n gali'xox. Galxfla-it ialqdl^x;
daiJa'c gala'xux wa'tul. Galsxlu'tkax ; ya'axt ikla'ckac.
Wi'tla sa'u sa'u sa'u galxElpIa'lawulalEmtck. Gatclul-

25 xamx: aKwa'lt kslt i'ax' aga tcic i'nxux ; qekElaMx daLla'
gamcxdla'lamnih7'

1 Wa'x has reference properly to the burning of fire, with which the Thunder
brothers are associated. He rises slowly to his song like a fire starting in to

129

together." "Yes," said one, "this one here sings;" a

certain one was pointed to. "Well, he is lying to you-,
this one here sings." That one too said: "No! thi$ one
here sings." And thus they kept putting it off on one another.

He said to them: "Hurry up and sing!" Now for a
long time they sit silent. One of them stood up slowly,1
(saying): "Yes, boy, now indeed I shall sing." The
eldest sang ; five songs he sang. When he sang the fifth
song, straightway the underground lodge became nice and
warm. He sat down. The second one stood up ; he
said : "Now, indeed, I also shall sing." He sang ; straight-
way their underground lodge warmed up. He sang the
fifth song ; immediately steam streamed up •, he ceased.

The third one stood up. He sang ; it got to be rather
hot. He sang the fifth song ; immediately it got to be
burning here and there, smoke streaming up in different
places. He became silent; after a little while the smoke
disappeared. They looked ; he is still sitting there. They
talked to one another, somewhat like whispering: "It
seems, indeed, that this person is different (from those that
came before) ; he has come I don't know where from."
He said to them: "Why, hurry up! start in singing!
(One feels) rather comfortable (when) you keep singing ;
we were all sitting around nice and warm."

Quickly3 the fourth one arose. He sang; straightway
now it began to burn here and there. He sang the fifth
song; their underground lodge was all fire. He became
silent. They sat for a long time ; the fire died away.
They looked ; the boy is still sitting. Again they talked
to one another in whispers. He said to them: "Hurry
up ! now, indeed, I have become cold ; (it was) comfortably
warm (when) you were singing."

burn. It is not probable that the literal meaning of wax is here lost sight of.
2 Here wa'x denotes the opposite of "slowly rising," because of the short vowel.

9 — PUBL. AMER. ETHN. SOC. VOL. II.

130

Gayutxwft ixk!Exskax *agWExnEma-, aic galiklaxtgEmx ;
watirt gala-igF/lbax yoxkucxat. Galigla'lamtck, galiglax-
lamtck, galiglaxlamtck. LagwExnEma gatctu'x ; saxqu watul
gaxlaxux. Qaxn gali'xux. Gigax gatcaxlgalq -, gafogumla'-
5 itx ialqdlr2x; daLla'c galaxu'xwax. GalsiklElu'tkax; ya72xt
kxwo'ba. Galki'm: "Da'nEgi hdu'-idEt ilgoa'iilx -," sa'u
sau JxElpIa'lawulal. Gatch/lxam : "Kwa'lt kult ia'xa
mcxdlalamtck." Galki'm : "Aga kxwo'pt incglalamtck."

"A'-u," gatclu'x, "na'itlax angla'ma." A'-i galgi'ux.

10 Gayutxiii'tx ; na'wid datcfc-h wika'q. Galgi'm : "Atq'
antcuba'-iwa." - - "K!a'ya!" gatciulxam, abird imcxfla-id."
Gayu'txuit aqa'buditba. Lamo'kct gatctu'x idla'lamax ;
cpa'g wika'q gayu'yix watcE'lxba. lLahi'n gatctu'x ; mank
cpa'k gayu'yix. lLala'kt gatctu'x ; aga kla/ya pia'la gal-

15 xila-it. Aga gatxLlVananEmtck ; anui'd ika'ba galixux-
xwax, itanali/quliqu gayugwanxa'xitx. LogwE'nEma gatctu'x
idiaxlalamax ; saxqu ika7ba daq!apq!a7p gal^xox. Kxwoba/
gatclflbo kEnEwo^cumax Ixou^xikc.

Qatgiaxa^ax dadakdark gatcuxxwa watcExlx ixk!Exs-

20 kax -, galixxpa. Quxctiaxa qexdau lktudixnax idExlxam •,

hi'yamEnil lagixtk!i kxwoba/xtaba l qlolax-imalit ; kxwobax

tclElgaxlElq ; kxwobax liexlExtikc Max-it. Gatcuxgwigax

ilaq!uxtcu ; k!ux gatctuxxwax ; gayugwak!axlakwax gwExnE-

mix ; saxqu gatclElxadaxyugwa yaxxt' ilalgwixlit. Pu yaxxtau

25 saxqu gatdudixna kaxnEmgwExnEma kEnEwoxqcumax daxuya

wixgwa pu k!axya kEnEwoxqcumax. K!anik!anix2. KVdux

alEm' agaxiax alaxuxxwa yaxtadixwi galixxux galxoxqbEt

kEnEwo'qcumax kxwoxdau ikxaxq.

1 Kxwoba'xtaba is equivalent to kxwoba' ya'xtaba.

The fifth and youngest arose. He just took a breath,
and fire darted out of his mouth. He sang, he sang, he
sang. He sang the fifth song- everything became afire.
He became silent. It burned continually, they sat by the
(fire) for a long time ; it died out. They looked at him •,
he is still sitting there. They said: "The person is some-
thing different ;" they were talking to one another in
whispers. He said to them : " Hurry up ! start in singing
now!" They said: "We have sung enough."

uYes," he said to them, "I too shall sing." They con-
sented to what he said. He arose ; straightway an east
wind (blew) nice and cool. They said : "We shall each
of us go out for a short while." - "No !" he said to them,
"sit quiet." He stood at the door. He sang the second
song ; an east wind blew strongly in the underground
lodge. He sang the third (song) ; it blew stronger. He
sang the fourth (song) ; now they did not remain quietly
seated. Now they started to shift in their seats ; straight-
way ice formed and icicles projected. He sang his fifth
song ; everything became congealed into ice. There the
Thunder brothers froze.

Somehow or other the youngest broke through the un-
derground lodge ; he escaped from him. Truly thus they
used to kill people ; (whenever) onlookers arrived, they
used to seat them there in that place ; there they always
burned ; there his elder brothers had died. He took their
bones and heaped them together ; he stepped over them
five times ; they all came back to life in their proper
likeness. If he had killed all five of the Thunder (broth-
ers), there would be no thunder to-day. Story story.
May the weather to-morrow be as it was when the Thun-
der (brothers) and the East-Wind came together.

132

12. EAGLE'S SON AND COYOTE'S SON-IN-LAW.

Gatcu'cgam itcli'non isklu'lEyE aya'xan. Aga kxwo'pt
gactu'ia-it tslu'nus ie'lqdix'. Aga kxwo'pt itca'wanb' \\-
kla'ckac gafa'lla-it. Aga kxwo'pt gaklu'xtum ilkla'ckac
ilka'la ia'xan itcli'non. Aga kxwo'pt gali'xqlo' itcli'non.
5 A'xt itq^i'b' aya'gikal itcli'non. Aga kxwo'pt galaxlu'-
xwa-it: "Ag1 anxk!waxy' ag' anigElda'qlqa itclfnon." Aga
kxwo'pt gala'kt' agagilak. Nakta72. Kxwopt qw67L
gaklu'x ilkla'ckac wi'xatba itclfnon ilia'xan. Na'kta na72-
wit; nakta'-a-itam idio'qlba isklu'lEyE aya'xan.

10 Aga kxwo'pt yaxxta itclfnon gayu'yam itcto'qlba ; kla'y*
agagi'lak. Aga kxwo'pt gali'kta wixatba' itdfnon ; gatcu/J
agagi'lak aya'gikal ; ni'kta wixatba^. Aga kxwo'pt gatc-
IgE'lkEl,1 qu'L iki'xax wi'xatpa ya'xan itcli'non; aya'xan
isklu'lEyE qu'L gagi'ux itca'xan. Aga kxwo'pt Iga'p ga-

15 tcigE'lga; da'k gatci'ux. Aga kxwo'pt gatci'ukl ikla'ckac
ya'xan itqulia'mt. Aga kxwo'pt nEgu' gatci'ux. Aga
kxwo'pt gayu'mt ikla'ckac; gali'xox idialxe'wulx ; yaga'il
ika'la gali'xux.

Yaxa ga'x isklu'lEyE aya'xan galu'ya. Na'wit wa'limx

20 gala'xux. GaklgE'lg' itka'la itclinon a'gikal; ya'xliu ika'la

itcIo'ligEn gatcu'cgam. Aga kxwo'pt gatcu'lxam isklu'lEyE

aya'xan : tt Qfi'nEgiska qxa'tgi muduksa'x a'ca, na'qxi tci

kxwob' itmi'xan nimlgi'taqlq ?" Aga kxwo'pt gagiu'lxam

wi'tcam : "Palala" imikla'mEla isklu'lEyE; da'nbama qxe'-

25 dau mxu'lal? Cma'nix p' ilkxa'n pu na'qxi ninlgi'taqlq."

Aga kxwo'pt gali'xux idiaxEmatla'iutck isklu'lEyE ya'qcix

aya'xan itca'gikal. Aga kxwo'pt gayugwida'lEqlqxEmct

sa'2qu idE'lxam; idiaxEmatla'iutck yaqlwa'lasup gali'xux.

1 This should be gatci^E'lkEl ; probably the narrator had the word iik'.a'ckac
("child") in mind.

133

12. EAGLE'S SON AND COYOTE'S SON-IN-LAW.

Eagle married Coyote's daughter. And then they two
dwelt for some time. And then a child was seated in
her womb and she gave birth to a male child, Eagle's
son. Now then Eagle went out hunting. Eagle's wife
is sitting in the house. And then she thought to herself:
"Now I will return homewards and leave Eagle behind."
So then the woman ran away. She ran and ran. Then
she hung the child, Eagle's child, up along the trail.
Straightway she ran on, ran until she arrived at Coyote's
house, (she being) his daughter.

And then that one, Eagle, arrived in his and (his
wife's) house. The woman had disappeared. And then
Eagle ran along the trail ; he followed the woman, his
wife ; he ran along the trail. And then he saw the (child) ;
Eagle's son is hanging up along the trail ; Coyote's daugh-
ter had hung up her son. Now then he slowly took hold
of him and released him. And then he took the boy,
his son, with him to the house. And then he kept him
to himself. Now then the boy grew up and became strong,
a big man he became.

Now she, Coyote's daughter, had gone on. Soon she
became a married woman. Eagle's wife took a husband ;
the man (who) married her was named Fish-Hawk. Now
then Coyote said to his daughter : " How is it, daughter,
that you are somewhat sucked? Did you not leave be-
hind your child there ?" And then she said to her father :
" You are very wicked, Coyote ; wherefore do you speak
thus ? If I had had a child, I should not have abandoned
him." Now then Coyote's son-in-law, his daughter's hus-
band, became a racer, and always left behind (in running)
all the people- a racer, a fast runner, he became.

134

Aga gali'xux itcli'non ia'xan iaga'if ika'la. Aga kxwo'pt
gali'kim yake'xtau itcli'non ia'xan : "Ag' alxu'ya Ixa'itlikc
algiukcta'ma isklu'lsyE ya'qcix." Aga kxwo'pt gatgi"
idE'lxam dati'fx gatctu'kl itclfnon ia'xan. Aga gahi'yam
5 qa'xb' isklulEyE yuxxt. GadixLa'gwa wflxam, gaduxwa'-
Lagwa itq^i'max. Gaqi'ukl ila'lik idiaxEmat!axiutck. Twi
galu'xwax idElxam. Aga kxwo'pt gatcu'lxam isklu'lsyE
aya'xan: "Qs'nEgisk' aca la'xi' itkala ilcta'mx11 a*qidixwi
ma'ika imngwilit?" Kxwopt gagiulxam aya'xan : " Kxwo'pt
10 aga, gaxn mxux! QExnEgi qe'dau mxu'lal naxik' ilkxa'n
la'xia ilcta'mx11?" Aga kxwo'pt pla'la galu'xwax idE'lxam ;
aga gatkqu'i. KVdux- alEma ackta'y' acxumtla'iwitcgwa
isklu'lEyE ya'qcix* ila'lik.

Aga kxwo'pt gayutcu'ktix-. Galu'gwakim: "Aga ac-
15 kta'ya acxumtla'iwitcgwa isklu'kyE ya'qcix- k!ma ila'lik. "
f isklulsyE gali'kim (loud and beating his hips):

"Sa-paY wi-le'-luk wi- le'-luk sa'-pa wi- le'-luk wi-le'-luk!"

Aga kxwo'pt gackt' a'ga isklu'lsyE ia'qcix k!m' ag' ila'lik.
Aga kxwo'pt gactugwl'Lti. Aga kxwo'pt L!EP L!E'P gali'-

20 xux itc!o'ligEn. Kinua' gali'kta; dapo'm gayu'kktcu ;
SE'X gatci'ux itcli'non. Gayugita'qlq ila'lik. Aga kxwo'pt
galugwaki'lk itcli'non idia'lxam.

Adati'lx idE'lxam gatctu'klam itc!i'non. Aga kxwo'pt
gatkqxu'i itcli'non idia'lxam. KVdux*. Aga kxwo'pt

25 galuxwaklwa'yu. Aga kxwo'pt gatctu'lxam itcli'non idia'l-
xam : uSa'qu Lqlup Lqlu'p amtktu'xwa aga'matcx k!ma
ala'xit da'ua wa'pul •, — igu'liu amdu'xwa Lq!up Lqlu'p, da'u-

Sapa- or Sipa- is sometimes used as a "high-sounding," apparently titular,
prefix to the names of mythological characters. Compare the names of Coyote's

'35

Now Eagle's son became a full-grown man. And then
the same, Eagle's son, said : " Now let us go, let us
also go and look at Coyote's son-in-law." So then the
people went (whom) Eagle's son took along with him in
great numbers. Now they arrived where Coyote was
dwelling. They marched around the village, passed the
houses. Jack Rabbit, a racer, had been taken along.
The people looked about slowly. And then Coyote said
to his daughter : " How is it, daughter, that yon man
looking like a chief resembles you?" Then his daughter
said to him: "Enough now, be quiet! How can you
say thus, that yon chief is my son?" And then the people
stopped (marching) and camped for the night. Next
morning Coyote's son-in-law and Jack Rabbit are to run,
are to race against each other.

And then daylight came. The people said : " Now
the two of them, Coyote's son-in-law and Jack Rabbit,
are to run, are to race against each other." And Coyote
said: "Sir1 Jack Rabbit, Jack Rabbit! Sir Jack Rabbit,
Jack Rabbit!" Now then the two ran, Coyote's son-in-
law and Jack Rabbit. And then it rained and Fish-Hawk
became wetted through. He tried to run, but in vain ;
he fell right down, (for) Eagle exercised his supernatural
power upon him. Jack Rabbit left him far behind. So
then Eagle's people won out.

Many were the people that Eagle had brought with
him. And then Eagle's people camped over night. It
was morning. And then they all started to go home, and
Eagle said to his people: "You shall cut to pieces all
(their) arrows and bows to-night. - -You, Mouse, will cut
them to pieces ; - - you too likewise, Rat, will cut the arrows

four sons, p. 66. It is noteworthy that Jack Rabbit's name is here provided with
the archaic wi-pronominal prefix, instead of the ordinary i-.

136

kwa ma'itlax ala'kss Lqlu'p Lq!up amdu'xwa itga'matcx
aLa'xit." Qe'dau gatccu'lxam itcli'non.

Aga kxwo'pt xa'p gali'xoxwix. Aga kxwo'pt gatciu'l-

xam igu'liu : "Aga ckcta'm isklu'lEyE ia'qcix- k!ma aya'xan

5 qa'xba gacxu'qclit." Aga kxwo'pt gali'kt' igu'liu ; gatccukc-

tam ; a'ga gatccgExlkEl. NaVit gali'kta ; wi'tlax galix-

da'gwa; na'wit itc.Tnonba nikta'-a-itam. "Ag' incgE'lksl

ya'xiba cto'qiu." Ya'xk' itdfnon gali'kim : "Ag' antcu-

wo'gwa na'ika." Aga kxwo'pt gayu'ya. Na'wit gayu'ya ;

10 galicgo'qxom.

Aga kxwo'pt gatcigE'lga ; e'wi gatci'ux iaqxa'qctaq.
Aga kxwo'pt Lq!6'p gatci'ux ia'tuk, daLqio'p na'wit. Aga
kxwo'pt gatcagE'lg' a'xtlax wa'yaq ; I'wi gatcu'xwa itca-
qxa'qctaq. Aga kxwo'pt Lqlo'p gatci'ux itca'tuk daLqio'p

15 na'wit. Aga kxwo'pt gatcu'lxam itcli'non : "Ma'ika yakia'-
mEla-ix- gamE'ntxa ; kxwo'b' ia'muwaq. GamE'niAik nkla'c-
kac. Aga kxwo'pt qxwo'L gams'ntxa wi-ixa'tba. Na'cqxi
gamEngEmatxa'ulutkwaitck. Kxwo'ba wi'-ixatba gamEn-
La'da. Palala" imik!a'mEla.w Aga gatccuwo'q. Aga

20 kxwo'pt gatcuxiga'mit itctaqxa'qctagokc ; gatccxi'ma; ga-
tcck!i'tkiq ; aga cta'umEqt.

Aga kxwo'pt kVdux galuxwi'txwitck ag' aluxwoklwa'-
yuwa itcli'non idia'lxam. Aga kxwo'pt isldi/lsyE ya'xtax
gatcu'lxam aya'xan : "Aga mxgu'itk a'ca ; ag' alixklwa'ya

25 itcli'non ia'xan icta'mx." Aga kxwo'pt galuxwi'txwitck.
Aga kxwo'pt gadixLa'gwa-ix- itcli'non idia'lxam. Aga
kxwo'pt isk!u'lEyE gatcu'lxam aya'xan: "Aga mxk'tck,
si'klElutk ma'it!a itcli'non ia'xan." Wi'tla gadixLa'gwa-ix\
GwE'nEmix- gadixLa'gwa-ix\ Aga kxwo'pt gatgi" idE'lxam.

30 Aga kxwo'pt gatccu'qxutck isklu'lEyE aya'xan ia'qcix'.
Kanauwa'2 gacxla'lalEmtck. Aga kxwo'pt L.'a'g gatccu'x.

137

and bows to pieces." Thus Eagle spoke to the two of
them.

And then it became dark. Now then he said to Mouse :
"Now go and look for Coyote's son-in-law and his daugh-
ter, where they are accustomed to sleep." And then
Mouse ran off, he went to look for them, then caught
sight of them. Straightway he ran and came back again ;
straightway he came running to Eagle, (and said :) tt Now
I have seen the two, they are sleeping yonder." He,
Eagle, said: "I am going to kill them now." And then
he went off. Straight on he went (until) he got to
the two.

And then he caught hold of (Fish-Hawk) and turned
his head about. And then he cut his neck, cut it right
through. Then he caught hold of his mother too, and
turned her head about. And then he cut her neck, cut
it right through. Now then Eagle said to her: "You
acted badly towards me, that is why I have killed you.
You carried me when I was a child, and then hung me
up on the trail. You did not take pity on me, (but) there
on the trail you threw me away. You are very wicked."
Now he had killed the two. And then he stuck their
heads on to their (bodies) ; he laid them down and covered
them over. Now they two are dead.

And then in the morning Eagle's people got ready, and
were all about to go home. And then that Coyote said
to his daughter : "Now wake up, daughter! Now Eagle's
son, the chief, is about to go home." And then Eagle's
people got ready to go, and passed around him. Now
then Coyote said to his daughter : " Now arise, do you
too look at Eagle's son !" Again they passed around
him. And then the people went off. Now then Co-
yote (tried to) wake up his daughter and his son-in-law.
They kept shaking and shaking. And then he saw

138

Aga kxwo'pt gatccgs'lkEl Lq!up Lqlu'p itcta'tuk aga
ctct'umEqt.

Aga kxwo'pt gali'kim isk!u'lEyE : "Ga'ngadix- inxi'-

Luxwan na'qxi qxa'daga nigi'ti itcli'non ia'xan. Qxa'tgi

5 da'nEgi gagitxa' dalaVx p' a'xka itca'xan qxa'dagatci

itcu'woq itca^an. Aga daxuya wixgwa inxElEqfa/xit." Aga

kxwo'pt gali'kim isklu'lEyE: "Tea! ag' amtgu'gwiga idE-

mdaga'matcx ifcmdala'xit ag' alxdi'naya." Kxi'nua ga-

qxu'gwiga itga7matcx kxw67dau alarxit. K!axya dan alaxxit

10 icgalE'pqtit ; kla^ya dan itga^atcx itgaxpiq ; k!a/ya dan

idalaptla'lamax idaxa^iLqdit.1 Sa^11 gatcxE^Emux x

igu'liu kxwo'dau ala'kEs. Qe'dau itkla'nl.

13. THE DESERTED BOY.

Ga/ngadix galgiu^xam ik!axckac : " Ag' alxuxya i
nEkc." Yakla'mEl' ik!axckac. Aga kxwo'pt galki'm : ftAg'

15 amcgii/kta ilkE'nEkc." Aga kxw6xpt gatklu^xam : UA'-
lEma kxwo^' amcx^gidwoqlxa." Aga kxwo/pt gwop goxp
gatgi7' idE'lxam wi'malpa. Galuya'2 ; galu^am ilkExnEkcba.
Aga kxwo'pt Lq!u7p Lqlup galklu^x. Aga kxw6xpt galk^m :
"Cma'nix a'lEma ikla'ckac aligi'ma, 'Mcka'xax tci?'

20 amcgiu'xwa 'u7.'"2

Aga kxwo'pt galxwo'tck ; na'wit galxwo'a-itEm ; na'wit
o'p galu'ya. K!axya dan ilgoa'lilx gi'gat ; sa'q11 i'nadix'.
Aga kxwo'pt ya'xt' ik!axckac galttdm : "Ag' alxklwa'-
yuwa."- - aUV galgi'ux ilks'nEkc. Kinuax2 galikli'naxLtck ;
25 k!ay ilgoa'lilx. Aga kxwo'pt gali'xklwa ya'xt!a ; gatc-
lu'wa qxe'gEmtgix- ya'xtla ; nikta'ia-itam aga k!a'y' idfil-
xam. Aga kxwo'pt gali'ktcax ik!axckac. Aga kxwo'pt

1 Both this and the preceding word mean "their arrow-heads" without apparent
difference in meaning.

139

that their necks were cut through, and that they were
dead now.

And then Coyote said: "Before now I was thinking
that Eagle's son had not come for nothing. Perhaps she
has somehow done something (wrong) to her son, so that
her son killed her. Now to-day I have found out." And
then Coyote said (to his people) : " Well ! Now do you
get your arrows and your bows and we shall fight." The
arrows and the bows were gotten, but to no purpose.
None of the bows had its bowstring, none of the arrows
had its feathers, none of them had their arrow-points.
Mouse and Rat had eaten them all up at night. Thus
the myth.

13. THE DESERTED BOY.

Some time long ago the (people) said to the boy :
"Now let us go for reeds." The boy was (considered)
bad. So then they said: "Now you people shall take
him along (when you go for) reeds." And then they
said to them: "You shall abandon him there." So then
the people all went across the river. They went on and
arrived where the reeds were. And then they cut off
the reeds and said (to them): "If the boy says, 'Are
you people still there?' you shall answer him, 1UV"

And then they all ran off; straight home they ran,
went right across the river. No person at all (was left) on
this side ; they were all on the other side. And then that
boy said: "Now let us all go home!" - - "U," said the
reeds to him. He looked about long, but in vain ; there
was nobody. And then he too started to go home, he
too went following behind them ; he ran until he arrived
(at the river), but there were no people to be seen. So

2 Rather high pitch.

140

galixE'ltcmoq : "L! L! L!" Aga kxwo'pt e'wi gali'xux isi'a-
xuspa; gasi'xElutk. Gatchi'nalx ilie'loqctq. Aga kxwo'pt
ts!a'2nus gatca'gElksl wa'tul waltki'ba. Aga kxwo'pt
yaka'xtau gatcagE'lga watu'l. Aga kxwo'pt galixElki'ht.

5 Aga wi'tla gatcagE'lksl amu'tan; wi7t!a tslu'nus aki'xax.
Na'wit gatcagExlga. Aga wi'tla gayu'ya ik!waxyatba; ga-
tcagE'lkEl gwE'nEma waqxa't.1 Aga kxwo'pt galixtu'xwa-it :
"Agwoli'layax akkii'c igangslu'tk waqxa't kxwo'dau wa'tuf
iga'ngslutk akkli'c ; kxwo'dau akcki'x' iga'ngslutk amu'tan."
10 Aga kxwo'pt gatssu'x isE'nqxoq ikla'ckac kxwo'dau idla'xu-
tat ila'n' EnEgi gatctu'x. Gayuxugwi'tkiq itkna'anukc.
Aga kxwo'pt gadixu'tckut. Kxwo'pt ismA'sEn gatssu'x
EnEg' ikna'an iapla'skwal. Lqla'b gasixs'ldi ; wi'tla gali-
xo'qcit wi't.'a gasi'xtkiq.

15 Aga kxwo'pt nixEnk!a'nqxut ; gatcutla'b' a-ix't akla'daqxi.
A'nad lu'qx gatcu'xwa; a'nad na-ix*lu'tk. Wit!a kVdux
lu'qx gatcu'xwa a'nat. Aga wi't.'a nixEnkla'ngutam. Gato
cutla'ba mo'kct ; a'-ix't lu'qx gatcu'xwa ; a'-ix*t gala-ix'lu'tk.
Wi't.'a kVdux a'-ix't lu'qx gatcuxwa. Aga wi'tla ka'dux

20 nixEnkla'ngutam. Gatccutla'ba lu'n ickla'daqxi ; lu'qx ga-
tcu'xwa a'-ix-t ak!u'n ci't!ix- ; wi'tla ka'dux a'-ix't aklu'n
ci'tlix- lu'qx gatcu'xwa. Aga wi'tla galixEnkla'ngutam ;
gatccutla'ba la'kt ickla'daqxi. Mo'kct lu'qx gatccu'x
mo'kct gaci'xslutk ; k'a'dux lu'qx gatccu'x sa'qu aga mo'kct.

25 Aga wi'tla nixEnkla'ngutam ilagwE'nEmix- •, aga galixEn-
kla'nqxut ikla'ckac lagwE'nEmix'. Aga yaga'il ika'la
gali'xux.

Aga kxwo'pt i'2wi gatssu'x isi'&nqxoq; qucti'axa pa'2l
atslE'ptslEp 2 a'lgixt aqxuta'nba. GatcutxEmi't wi'lxba. Aga

1 Known generally as "wappatoo."

then the boy cried. And then he heard (something
sound): "L! L! L!" And then he turned his eyes and
looked ; he dried his tears. Now then he caught sight of
a wee bit of fire in a shell. And then that same (boy)
took the fire and built up a fire.

And further he caught sight of some string ; also of
that there is only a little. Straightway he took it. And
further he went to the cache and saw five "Indian pota-
toes."1 And then he thought: "My poor paternal grand-
mother has saved for me the 'Indian potatoes,' and my
paternal grandmother has saved for me the fire ; and my
maternal grandmother has saved for me the string." And
then the boy made a fish-line and he made a trap out
of the string. He set his trap for magpies and then
trapped them. Then he made a magpie-skin blanket out
of magpie's skin. He put it nicely about himself; also
(when) he went to sleep, he wrapped himself nicely in it.

And then he fished with hook and line and caught one
sucker. Half of it he consumed, half he saved for him-
self. Next morning he consumed also the other half.
Then he went to fish again and caught two (suckers) ;
one he consumed, and one he saved for himself. Next
morning again he consumed the other one. Now next
morning he went to fish again and caught three suckers.
One and a half he consumed ; next morming again he con-
sumed the other one and a half. Then again he went to fish
and caught four suckers. Two he consumed, two he saved
for himself. Next morning he consumed two all up. Now
again he went to fish for the fifth time ; the boy had now
fished five times. He had now become a full-grown man.

And then he turned to look at his fish-line ; behold !
ground roasted fish2 was contained [brimful] in a hollow

2 Ats'.E'pts'.Ep was a mixture of dried fish and pieces of flesh mashed up fine
and kept in fish-oil.

142

kxwo'pt galigla'lamtck ikla'ckac. Aga kxwo'pt ka'nauw'
edE'lxam tk!i' gatgi'ux. Aga kxwo'pt galu'gwakim : "Qs'-
nE'g' igi'xux?" Qucti'axa klwan k.'wa'n gali'xux gatcut!a'-
baba atste'ptslEp. Qe'dau galigla'lamtck : l

J3I

5 "A-tse' a-tse' ga - sEn - gat - k!a - gwa'x gas-kte-na -klwa'st."
Qucti'axa gaga'-iluqxwim itc.'E^yan3 aya'xan wa'liq.

Aga kxwo'pt gayu'qxui ik!axckac la'ktix- • lagwE^Emix'ba
gayu'qxui. Aga kxwo'pt galixgoMtk ; ilgagi'lak ctoqxi'u.
Palala"' iltlu^ti ilgagHak; ala'nalxat itca'lqdax kxwo'dau

10 ihska'gEmax na'wid daptma'x iLaxxuba kxwo'dau iqwi'a-
qwiamax iflu'xt iLaxkcEnba pa^max; kxw6xdau i'tcpli sarqu
idakli'nuimax4 gigwa^adamt gatci/guikEl ; kxwoxdau gatcf-
gE'lkEl iltcwo'qcu ItcEktgi^xux- ka^actmokct aya7gikal.
Quctixaxa arxtau itclE'xyan ayarxan gagaMloqxwim • kxwo^

15 dau pa/1 itgunaxt kxwoMau ilna^un kxw6xdau watsi/iha
kxwo^au agarkwal, kaxnauwe dan pa/1 gagiu^lam. Axga
gatcu'cgam.

Aga gaktuxx ittxlE'm agagixlak ; aga kVdux yaxxtau
gayutcu'ktix. Aga gacdu^a-it p!axla wixgwa •, aga gactux-

20 la-it yaxlqdix'. Aga kxw67pt galix6xxwix' ga^axEmdix*.
Aga kxw67pt galuxwiqla^it idE^xam. Aga kxw6xpt ga-
ctu'ya gwo'p ayaxk!ic kxwo'dau aya'ckix* na'wit idio'qlba.
Aga kxwo'pt galixhi'xwa-it : " Itcta'giutgwax icqle'yoqt.
Da'ukwa na'ika gackEngEmatxa'ulutkwaitck a'kklic kxwo7-

25 dau akckiV." Aga kxwo'pt gatccE'luqxwim ; gatctcElu7!
itguna't icq!exyoqt kxwo'dau ihia'gun gatdtcslu't. Aga
kxwo'pt gacxk!wax icqle'yoqt; gwo'p gactu'ya.

He sang while waving the blanket over his shoulders. The song is repeated
several times.

The Merman (see pp. 41-43) was the guardian of the fish-supply. Compare
Chinook its'.xia'n ("gambler's protector").

143

vessel. He stood it up on the ground. And then the
boy sang. Now then all the people were looking on at
him, and then they said: "What has happened to him?"
Truly, he became glad because he had caught ground fish.
Thus he sang:1 "Atse', atse'! my feathered cloak waves
freely over me." In truth, it was ItdE'xyan's3 virgin daughter
that had given him to eat.

Now then the boy had slept four nights ; he slept through
the fifth night. And then he awoke ; a woman was
sleeping with him. Very beautiful was the woman. Her
hair was long, and she had bracelets reaching right up
to here on her arms,3 and rings were on her fingers in great
number ; and he saw a house all covered with painted
designs inside ; and he saw a mountain-sheep blanket
covered over both of them, him and his wife. Truly,
that woman was ItdE'xyan's daughter, (and) she had given
him to eat; and plenty of "Chinook" salmon and sturgeon
and blue-back salmon and eels, plenty of everything, she
had brought. Now he married her.

Now the woman made food, and it became daylight
that morning. Then the two remained together quietly
all day, and they remained together for a long time. And
then spring came. And then the people found out (that
he lived with her). So then his paternal grandmother
and his maternal grandmother went across the river straight
to his house. And then he thought to himself: "The
two old women are poor. Thus also on me did my pater-
nal grandmother and my maternal grandmother take pity."
So then he gave the two of them to eat ; he gave the old
women salmon, and he gave them sturgeon. And then the
two old women started home; they went across the river.

3 Indicated by gesture.

4 This word is used indifferently of painted and basket designs.

144

Yafqdi'x- kxwo'ba gacxu'x. Aga kxwo'pt idwo'tca ga-
lu'xwax; galu'gwakim : UA2 itgu'nat fga'blad ik!a'ckacba
kxwo'dau ilna'gun la'blat kxwo'dau aga'kwal kxwo'dau
watsu'iha." Ag' tftga' ts!u'nus ts!u'nus. K!a'ya dan itlx-
IE'ITI idElxa'mba; wa'lu ktu'xt idE'lxam. Aga kxwo'pt
galu'gwakim idE^lxam : "Alxa^tlikc alxi/ya ikla^kaciamt."
Aga kxw6rpt wi7t!a gwo^ gactu'ya ctaxniwad aya^lic
aya'ckix*. Aga kxwo'pt q!oaxb itqulixba. Aga kxwo'pt
gatgi7' idE^xam gwoxp adatrtx ikla^kaciamt.

10 Aga kxwo^t lxwi galfxux ikla^kac ; gas^xEJutk ; ga-
tcuxguikEl palala7! idE^xam gwoxp tg!7t iknfmba. Aga
kxwo'pt galixlu'xwa-it : "Naqx' itli/ktix- da'ukwa naxika
galxangE^Ewoqlq." Kxw67pt aga gateaux ikarq ; tcpa'g
ikaxq gali'xux kxw6xdau iltga7 galxu'x. Saxqu galuxwa7-

15 La-it iltcqo'ba ; tcxar gatgi7' idE'lxani. Yakla'mEla-ix-1 ga-
lixli/xwa-it ik!axckac : "Da'ukwa naxika galgExntx ; gal-
xangE'lEwoqlq." Aga wixt!a gwo'p gatgi'a itk!uxna-itc.
Aga wixt!a da'ukwa gatdu'x; ika'q idialxe'wulx gayu'ya
k!m' ag' iltgax galxu'x. Aga wi'tla galuxwa'La-it ; mo'kctix-

20 galuxwa'La-it idElxam. Aga cta'im' icqe'yoqt gahd'la-it.
Qxe'dau itk!axm.

14. COYOTE AND DEER.S

Gayuya" sklulEyE; na'wit gayu'yam itcla'nkb' idio'qt.

Aga kxwo'pt cta72xt. Aga kxwo'pt gali'kim isklu'lsyE :

'Ag' anxklwa'ya." A'-u gatci'ux itc.'a'nk. Aga kxwo'pt

25 gatcagE'lg' aq!e'wiqxe ; a-iLq!oa'2b3 gatci'ux ige'wok

ia'lqba. Aga kxwo'pt gaqxi'lud isklu'kyE. Kxwo'dau

That is, without pity, with sinister thoughts.

s myth is perhaps only an incident in a longer tale of Coyote as unsuc-
l imitator of the host. Compare Farrand, Traditions of the Quinault Indians,
pp. 85—91, especially pp. 87, 88.

For a long time they were there. And then the story
got about, and (the people) said : " Oh ! there is much
salmon and plenty of sturgeon and eels and blue-back
salmon at the boy's." Now snow (had begun to fall)
gently, gently. There was no food among the people ;
the people were hungry. And then the people said :
"Let us too go to the boy." Now then his paternal grand-
mother and his maternal grandmother again went across
the river first. And then (they got) close to the house.
And then a great many people went across the river to
the boy.

Now then the boy turned his head and looked ; he saw
the people crossing in a canoe in great numbers. And
then he thought to himself: "It was not well thus (when)
they abandoned me." Then, indeed, he caused an east
wind to arise ; a strong east wind arose and there was
snow. All died in the water, the people were drowned.
Badly1 the boy thought to himself: "Thus they did to
me, they abandoned me." And again others went across
the river. And them also he treated as before ; a strong
wind blew, and snow arose. And again they died ; twice
the people died. And only the two old women remained.
Thus the myth.

14. COYOTE AND DEER.S

Coyote went on and on ; straightway he arrived at Deer's
house. And then the two of them sat and sat. And
then Coyote said: "Now I shall go home." — "Yes," said
Deer to him. And then he took a knife and just cut
off a piece of meat from his body. And then it was
given to Coyote. And he also stuck in a piece of wood

3 a-i- denotes the ease with which the cutting was done ; the over-long a
in Lqioa'ab implies the continuous slice-like character of the cut.
10— PUBL. AMER. ETHN. SOC. VOL. II.

146

icia'gEtcb' ikla'munaq galixElu'qlkwatck. Aga kxwo'pt
gatigE'lb' tfia'gawulqt; pa'2* atli'wat. Aga kxwo'pt isk!u'-
lEyE* gaqlHut. Aga kxwo'pt itqulia'mt galixklwa'.

Aga wit!a'2 gayu'y' isklu'lEyE-, na'wit aga wit!' itcla'nkba.

5 Aga wi'tla Lqlu'p gatci'ux ige'wok ia'lqba ; wi't!a gaqi'lut

ige'wok isklulEyE. Kxwo'dau wi't!a icia'gEtcb' ikla'munaq

galixElu'qJkwatck ; galigExlb' tfiaga'wulqt ; par2l atli'wat.

Aga wi'tla isklu'lEyE gaqlilut. Aga kxwo'pt gatciu'lxam

itcla'nk isklu'lEyE: "Cma'ni pu waT agmu'xwa p' amdi'a

10 naika'ba." A'-u gali'xux isklu'lsyE. Aga kxwo'pt gali'kim

isklu'lEyE ia'xtlax: "Itlu'ktix amdi'a na'ikaba ma'itlax."

A'-u gatci'ux: "Ag' anu'ya na'itia isklulyEb' idmi'ql-,"

qe'dau gatciu^xam.

Aga kxwo'pt gayu'y' itc!axnk iskiu'lyab' idio'qt yaxxt!a ;
15 na'wit gayu^am. Aga kxw6xba p!a7la gayi/la-it itc!a7nk.
Aga kxwo^t galixk/xwa-it isk!uxlEyE: "Aga yaxxt!ax
ige'wok anilu'd' itda'nk tslu'nus." Aga kxwo'pt gatca-
gExlg' a7gikal gatcaxi'matcu wixlxba. Aga kxw67pt Lq!uxp
gatcu'xwa; kxwo'pt gacaxElqixLx agagilak. Kxwopt gats-
20 su'bsn' itda'nk; kxwo'pt gatci'ulxam : "Pial' ax' aga-
girlak. Naxik' aya'mElud' ige'wok." Aga kxw67pt a-i-
Lq!oaxb gatcfux igexwok ia7lqba ; kxwopt gaqxi'cElut ige'-
wok isk!u7lEyE aya'gikal. Kxw67dau ilga'wulqt icia'gEtc-
iamt gatclurx ; gatcltcElirt ilgaVulqt isklu^EyE ayaxgikal.
25 Aga kxwo'pt galixxk!w' itcla'nk idio'qliamt. Aga kxwo'pt
gatccu'lxam : "Cma^i pu waT agEmd^xwa p' amd^ya
naxikaba.w

Kxwo'pt gagiu'lxam agagi'lak : "Imikla^El' isklidEyE.
Naxcqxi na'it!' itc!axnk. Ya'xtau si'klElutk itda'nk; kax-
30 nauwe can lu'qx algiu'xwa ia^ewok. Na^qxi na'ik' it!urkt'
itcge'wok. Da'ukwa ma'ik' isklu'kyE mxlu'idEt, mgoa^ilx
isklu'lEyE- naxqxi pu can lu'qx algiu'xw' imige'wok. Qer-
dau alugwagi'm' idE'lxam, 'Hme'mEluct ia'lxlEm isklu'lEyE.'"

'47

into his nose. And then his blood flowed out; the bucket
was full. And then it was given to Coyote. Now then
he went home to the house. •

Now once more Coyote went, and again (came) straight
to Deer. And again he cut off a piece of meat from
his body; again the meat was given to Coyote. And
again he stuck in a piece of wood into his nose ; his
blood flowed out ; the bucket was full. And again it was
given to Coyote. And then Deer said to Coyote: "If
ever you should be hungry, you should come to me."
Coyote assented. And then Coyote, on his part, said:
"It is well that you, on your part, should come to me."
He said "yes" to him: "I, on my part, shall go to your,
Coyote's, house." Thus he spoke to him.

And then Deer, in turn, went to Coyote's house ; straight-
way he arrived. Now there Deer was sitting quietly. And
then Coyote thought to himself: "Now I, in turn, shall
give a little meat to Deer." So then he seized his wife
and laid her down on the ground. And then he cut her,
whereat the woman burst into tears. Then Deer jumped
up and said to him : " Let the woman alone. I shall
give you meat." So then he just cut off a piece of meat
from his body ; then the meat was given to Coyote and
his wife. And he caused blood to come out of his nose
and gave the blood to Coyote and his wife. And then
Deer started off home to his house. And then he said
to the two : " If ever you two should be hungry, you
should go to me."

Then the woman said to (Coyote): "You are wicked,
Coyote. I am not Deer. Look at that Deer; everyone
will swallow his meat. My meat is not good. Likewise
you, Coyote, are different; you, Coyote, are a person.
No one would ever eat your meat. Thus people will
say, 'Coyote is an eater of dead things."1

148
15. COYOTE AND SKUNK.1

Ipli'cxac io'uxix isklu'lsyE. Aga kxwo'pt iatcgE'mEm

gali'xux ipli'cxac. Aga kxwo'pt 'gatciu'lxam isklu'lEyE :

"A'wi ag' aqxEmgi'la-ida. Aga'nuid anigE'lgay' idia'ge-

wam; anigE'lgay' icka'lax, aniulxa'm' alimgi'la-ida." Aga

5 kxwo'pt gatctu'lxam idE'lxam isklu'lEyE idak!ig6rug6u : u Ag'

ayugwixla-id' icka'lax." Aga kxwo'pt gatctgE'lg1 iltcklwi'an.

Aga kxwo'pt gatclilux iaqla'itsgElitb' ipli'cxac. Kxwopt

a'ga gayugwi'la-it icka'lax. Aga kxwo'pt gali'kim ickax-

lax: "K!axy' iatcgE'mEm ia'lqba, saxqu ia'-im' iawa'nba."

10 Qucti'axa kxim' ilia'qlitcxa aya'qxucqxuc iawa'nb' ipli'cxac.

Kxwopt gali'kim isklulsyE: "Ag' algiu'Ha La'xEnix-
itcuxxwix, alixu'nudama." Aga kxwo'pt gatclu'lxam : "Ka7-
nauwi exwi amcgiubu'natcgwa ; amcgigExlg' iapi^tcba." Aga
kxwo'pt gaqiu'kctpa. Aga kxwo'pt gatdgE'lga ; tclu'x
15 gatcli'xux iltcklwi'an. Aga kxwo'pt gala-ixElqxu'cqxuc i-
pli'cxac. Aga kxwo'pt saxqu galuxwo'La-it idakla'itsax
it$tc!axnk. Aga kxw67pt isklu^EyE gayuxpga. Aga kxwo'pt
lxwi Iwi gatctuxx it$tc!arnk idak!axitsax. Adapxl^umax ga-
tcu'gwig' isklu^EyE saxqu ; gatcuxgwig' ipi^cxac saxqu tkLte'li-
20 yuxt. Aga kxwo^t gatcit/lxam isklu^EyE : "Daukw' axga
ma'ik' ip!ircxac ilmiqleyo^tikc k!a7y' ila^laxc ipxl^u.
Naxik' isklu^EyE ilkql^yoqtikc ila^xlEtn ipxl^u."

Aga kxw6xpt wixt!a gactuxia-it; plala gatcxE'lEmux it-

ge'wok. Ag' ia'lqdix- gactirta-it. Aga wixt!a iatcgE'mEm

25 gali'xux ipli'cxac. Aga wixt!a gatctulxa^am isklu^EyE

idE'lxam it^tcla'nk idaga7ilax. Wixt!a darukwa gacx^x.

Aga wirt!a iatcgExmEm gali^xux ipl^cxac. Aga wixt!a gatc-

1 Compare Boas, Kathlamet Texts, pp. 79-89, where ip'.e'cxac (— Wishram
ipli'cxac) is translated as "badger." The Kathlamet story, however, would seem
to apply better to the skunk than to the badger; and it is possible, as confidently

149

15. COYOTE AND SKUNK.1

There were Coyote and his younger brother Skunk.
Now then Skunk got sick. And then Coyote said to
him: "Brother, now you will be doctored. Surely, I1
shall get a medicine-man ; I shall get Raven, I shall tell
him and he will doctor you." And then Coyote told the
people (who were to act as) drummers to beat time :
"Now Raven is going to doctor." And then he got some
pitch and stuck it up into Skunk's rectum. Then indeed
Raven doctored. And then Raven said: "He is not
sick in his body, it is all in his belly alone." In truth,
Skunk had only excrement and discharges of wind in
his belly.

Then Coyote said: "Now let us take my younger
brother outside, he will go to urinate." And then he said
to them: "All of you will go and slowly lift him up,
you will take hold of him by his anus." So then he was
carried out. And then (Coyote) took hold of the (pitch) •
he pulled out the pitch from him. And then Skunk
discharged wind. And then the small deer all died. Now
then Coyote went out. And then he closely examined
the little deer. Coyote took all the fat ones, Skunk took
all the lean ones. And then Coyote said to him : "Just
so, indeed, your ancestors, O skunk, were" not fond of fat;
my, Coyote's, ancestors were eaters of fat."

And then the two of them lived together again ; the
pieces of meat they ate in quiet. Now they lived to-
gether for a long time. And again Skunk got sick. And
again Coyote went to tell the people, the big deer. Again
the two of them did as before. And again Skunk got
sick. And again Coyote went to tell the people, the

affirmed by my interpreter, that there is here an error on the part of the Kathlamet
informant. Skunk is ap'.e'sxas in Kathlamet.

150

tulxa'mam isklu'lEyE idE'lxam icpuxyati'nmax. Wi't!a
da'ukwa gacxu'x. Aga wi'tla iatcgE'mEm gali'xux ipli'c-
xac. Aga wi'tla gatctulxa'mam isklu'lEyE idE'lxam itkxa'-
qwiq. Aga wi'tla da'ukwa gacxu'x.

5 HagwE'nEmix- ipli'cxac iatcgE'mEm gali'xux. Kxwopt
axga gatciu'lxam isklulsyE imu'lagEmax : "Amcu'y', ayu-
gwHa-id' idia'gewam, go'u gou amcxu'xwa." Aga kxwo'pt
gayu'y' imu'lagEmax idio'qliamt isklulsyE. Kxwo'pt axga
gatctflux ihcklwi'an io'uxix iakla'itsgElitba. Aga kxwo'pt
10 gayuxwila-it imulagEmax. Aga kxwo'pt gayugwixla-it
icka'lax. Aga kxwo^t gou go'u gali'xux imu'lagEmax.
Qxe'dau galigla'lamtck icka'lax :

"A'i-ma wa' - tckti al-gix- ta'- xa Lla'k wa- gwa'- li^ai'-ma

wa'- tckti al - gix - ta'- xa cu'

Aga kxw6xpt gal^kiin isklulEyE: "Ag' algiukctbaxya
itcu'x^x* ag' alix^nudama." Aga kxw6xpt gatc^gElg'
ip!ixcxac imu^agEmax ; gaqi'ukctba LaxxEnix'. Aga kxwo^t
yaxniwad isklu'lEyE ca'xalix* La^Enix* gal^xux.3 Aga
kxwo^t gatcigs'lg' io^xix* i^xnalxatba. Kxwopt kaxnauwe
20 gaqigExlga; gaqiubu'natck ipli'cxac. Kxwopt dadakda'k
gatdi'xux isk!uxlEyE iltcklwi'an. Aga kxw6xpt gatcluwa-
qli'tcxa, gala-ixElqxu'cqxuc. Gatssubsna'yu imu'lagEmax ;
da'kdak gatcu'xwa watcE'lx; saxqu gayu'ba. K!axya dan
gayu'mEqt.

Wi'tla gatctu'lxamam isk!uxlEyE ids^xam itquctxi/Lawa.3
Aga gaqi'ulxam : "Na'cqx1 antcu'ya." -- "Qucti'axa na'qx'
itlu'kti cki'xax isklu'lEyE k!ma ipli'cxac; cma^i wi'tla ali-
dixmama isklulEyE aga na'qx' alxu'ya," gali'kim yaga'il

These two words seem to have no assignable significance. Raven means that
Skunk has nothing the matter with him, except that his belly is all filled up
with grass. Cu' cu' cu' is whispered.

antelopes. Again the two of them did as before. And
again Skunk got sick. And again Coyote went to tell
the people, the wild mountain-sheep. And again the
two of them did as before.

For the fifth time Skunk got sick. So then Coyote
said to the elks: "You people shall go, the medicine-man
will doctor, you shall drum." And then the elks went
to Coyote's house. Then, indeed, he put some pitch up
into his younger brother's rectum. And then the elks
sat down. Now then Raven doctored. And then the
elks drummed. Thus Raven sang: "Only grass is filled
into (his belly), iJak wagwa/li •, l only grass is filled into
(his belly), cu' cu' cu'."1

And then Coyote said: "Now let us carry out my
younger brother, and he will go and urinate." And then
the elks took hold of Skunk and he was carried outside.
Now then Coyote was first on top,3 outside of the house.
And then he took hold of his younger brother by his
head-hair. Then he was taken hold of (by) all •, Skunk
was lifted up. Then Coyote removed the pitch from him.
And then he defecated and discharged wind. The elks
all jumped off, cleared the underground lodge, and all
went out. None of them died.

Again Coyote went to tell the people, the large deer.8
But he was told: "We will not go." -"Truly, Coyote
and Skunk are not good. If Coyote comes again, then
we shall not go," said the big deer. Then Coyote said :

2 The exit to Coyote's house (watcE'lx, "underground lodge, cellar") is here
implied to have been by way of the roof.

3 Itqllctxi'Lawa properly means deer and other kinds of big game.

itcla'nk. Aga gali'kim isk.'u'lEyE: "Ag' amcu'ya ; wi'tlax
go'u gou amcxu'xwama ; iatcgE'mEm itcu'x^x- igi'xux."
Kxwopt gafgiu'lxam iskiu'lEyE : "Kla'y' ag' antcu'ya." Aga
wi'tla iwa't gayu'ya icpuxyati'nmax. Gatch/lxam : "Ag'

5 amcu'ya; wi'tlax go'u gou amcxu'xwama ; iatcgE'mEin
itcuxxwix' igixxux.w Gaigiu'lxam : "Kla'y' ag' antcu'ya."
Aga wixt!a iwa't gayu'ya itkxa'qwiq. Wi'tia da'ukwa ga-
li'xux. Aga wi'tia iwaxt gayu7ya imu^agEmax. Wi'tla
daukwa gali'xux. KIwa'c galu'xwax idE'lxam ; kla'ya can

10 gah/ya.

1 6. RACCOON AND HIS GRANDMOTHER.1

Iq!axlalEc ayak!i7c. Aga kxw6xpt gatcu'xtg' agu^ul.
Aga kxwo'pt galury' ayak!ixc iklwa^atba. Aga kxwo^pt
gagugwa^lEmam agulul axxt!a; galu^am ; k!axy' agu'lul
ik!waxyatba. Aga kxwo^t galuxy' itq^ia^t. Aga kxwo'pt
15 gagiugwHx ayark!ic iaxgitcba ; kxw6xdau wixt!a mank ca'-
xalix* ia^itcba gagiugwilx ; kxwoxdau wKt!' ayacqurba
gagiugwHx ; arga gagiugw^lx ayaxitcba mo'kctix*.

17. THE RACCOON STORY.

Cdu'xt iqla'lalEc ayaldic aqle'yuqt. Kwapt tcagwa'-ix

kwapt ackdu'xulal itgu'lul. Ani'x aga qlfi'm qlsm nixu'-

20 xwax iqla'lalEc qxEdumi'tcklinan ; aga La'x gagiu'xwax.

Aga kwo'pt iklEma'kan gatci'uxwax a'-ima ak!alalaxxutakc

gatcu'xwa. Ya'xtlax kfnwa agiulxa'ma: "A'-ima atlu'k-

short text is merely a fragmentary version of the myth that next follows,
supplements the latter, however, by the somewhat more detailed explanation

153

"Now you people shall go; again you shall go and drum.
My younger brother has become sick." Then they said to
Coyote: "We shall not go now." Then he went off
again to the antelopes. He said to them : " Now you
people shall go ; again you shall go and drum. My
younger brother has become sick." They said to him :
"We shall not go now." Then he went off again to the
big-horn sheep. Again his experience was as before.
Then he went off again to the elks. Again his experience
was as before. The people had become afraid ; none of
them went.

1 6. RACCOON AND HIS GRANDMOTHER.1

There were Raccoon and his paternal grandmother.
And then he stole the acorns. Now then his paternal
grandmother went to the cache. And then she too went
to get acorns. She arrived ; there were no acorns in the
cache. And then she went to the house. And then his
paternal grandmother whipped him on his nose ; and again
she whipped him on his nose a little above ; and again
she whipped him on his forehead ; then she whipped him
twice on his tail.

17. THE RACCOON STORY.

Raccoon and his paternal grandmother, an old woman,
were living together. Whenever it was summer, then
they used to gather acorns. Now finally Raccoon got to
be lazy in picking them •, the sun made him (so). And
then he became angry ; he gathered only acorns with
worm-holes. She used to tell him too, but in vain :

it gives of the markings of the raccoon. With both versions cf. Boas, Kathlamet
Texts, pp. 142-154-

154

timax amitckli'nanimtck." "Kla'ya!" Aga iklEma'kan

wao'u gatci'ux; aga k.'a'ya gatcumi'tckli.

TcaxE'lqftx galixu'xwix. Kwopt wa'lu gagi'ux. Ya'xi
yuxt bd'liu; ga'n yuxt k.'a'ya qxa'ngi "wa'wa. Kwopt
5 aya'k!ic gagiu'lxam : "Qxa'ngiska g^n muxt, gaxya?
Walu tci gmuxt?" A-i gatcu'x. "Da'n au aya'mluda?"
Iwa'dan gagixni^a klxnwa. "K.'a^a!" Kwopt gagiu7!-
xam: "Qxa'ngi pu iya'mlut agulul?" — "AM, ak!ixc,
ama^luda." Gagii/lxam : "Amu^a itxaklwa^atamt." —
10 "AM" gatcuxxwa. GatcagE7lgax acdaxk!walq ; kw67pt ga-
yuxix icdakiwa^atamt, gatc^gwalmam agulul. Gw^nma
icdak!waxyat. Gayu'yam. Kwopt iJa'g gatcu'xwax ax-ixt
arniwad ; naVid galixE^mux axniwat saxqu.

Wi'tlax a'-ixt L.'a'g gatcu'xwa; galixE'lmux galixE'lmux
15 wi'tla sa'qu; a'-ima aqla'ptcxaq kwo'dau aklalalaVtakc
tca'xgwilxl; sa'qu gatcu'Lxum. Gatcdalqle'latcu itqla'p-
tcxaqukc kwo'dau itkla'lalax^akc wi'tla iklwa'yatamt. Wi'-
t!ax a'-ixt L!a'g gatcu'xwa alalu'n aga ya'xdau Lla'g ga-
tcu'x. Wi'tia da'uka mEq niE'q galixE'lmux, dasaqusa'qu
20 gatcu'Lxum. Wi'tla da'uka gatcalqle'latcu aq!a'ptcxaq
kwo'dau ak.'alalaVtakc. Alala'kt L.'a'g gatcu'x. Kwopt
galglu'ma ilgwa'lilx : "Kla'lalac iklu'xtgalal ! VE!" Ga-
lixElwi'tcatk ; mank wi'tlax galixE'ltcmoq da'ukwa : "K!ax-
lalac ik.'u'xtgalal ;w kwo'dau tla'ya gasi'xlutk.

Aga gatcagE'lgElx at.'a'ntsa a-igi'dit. Gatculxam :

^Kla'ya! Naxqxi ngu'xtgElal; ignulxam agttdic; kwopt

AkgwExnma L!axg gatcu'xwa. Kwopt gatca'gElxim :

"Mti maxit!a." Aga gala-igElu'ya ; qlwa'p gagi'ux. Ga-

' Aga kwo'ba Iqla'p ; na'qxi anwi'd iklwa'yatba

155

"Keep picking only the good ones!" — "No!" And he
got angrier than ever and picked none at all.

Winter came on and he was hungry. Yonder he sits
back in the house ; silent he sits, saying nothing. Then
his paternal grandmother said to him : " Wherefore do
you sit silent, grandson? Are you hungry?" -"Yes," he
answered her. "What, pray, shall I give you?" She
showed him all sorts of things, but to no purpose. "No!"
(he said.) Then she said to him: "How would it be if
I gave you acorns?"- -"Yes, grandmother, you shall give
them to me." She said to him: "You shall go to our
cache." "Yes," he said to her. He took their basket
and went on to their cache ; he went to get acorns. They
had five caches. He arrived there. Then he uncovered
one of them, the first; immediately he ate up all (there
was in) the first.

Again he uncovered one of them ; again he ate and
ate all there was. Only the shells and the worm-eaten
acorns he always threw away. He ate up everything.
The shells and worm-eaten acorns he swept back down
into the cache. Again he uncovered one, the third ; also
that he uncovered. Again, as before, he chewed and
ate, ate up every bit of the (acorns). Again, as before,
he swept the shells and worm-eaten acorns down into the
(cache). He uncovered the fourth. Then a certain per-
son shouted: "Raccoon is stealing! ho!" He listened.
After a short while he heard (him shout) again, as be-
fore: "Raccoon is stealing!" and he looked carefully.

Then he caught sight of Crow coming towards him.
He said to her:' "No! I am not stealing. My paternal
grandmother told me (to get acorns), that's why I came."
He uncovered the fifth (cache). Then he called her: "Do
you too come !" So she went up to him, approached him.
He said to her : " Now there (you have come) far enough ;

156

qlwa'p amdi'a. Aic yaxi'mt ayamgEtta'dnihna." A'-i ga-
gi'ux. Aga kwo'pt galixE'lmux ; a'xka itcakla'mEla a'xka
tcagElla'dntf ; a'xka agakla'lala^takc iwa'tka L!a'xu atcu-
fa'daya. Aga qxi'dau galacxE^mux. Kwopt gatcu^xam :
aK!axya ma'nix amnu'xwa." A'-i gagi'ux. Wi'tla daxuka
gatcalq!exlatcu aq!a7ptcxaq; qxaVat wabaxna galaMxux,
a^xka gatcaxlkitk.

Gali^k.'wa. Aga ia^qdix kwoMau axxt!a galu^ya ayaxk!ic
icdak!wa'yatamt. Galu^am. L!axg gagixux. Adix a^ima

10 aqla'ptcxaq kwo'dau aklalalaVtakc. A'-ixtba da'uka.
KanEmgw^nma daxuka L.'^g. Gala^klwax. Gal^yam ;
k!a7ya iq!axlalEc. Qxuct a'ng-adix gali'xpcut aba'xEtba.
GagigErlgax daxuya yuxt k!axdc tcianxa^awunxt ayaxk!ic.
GagixgElga ikla^unoq ; gagrugwilx iaxgitcba. GacixExl-

15 qxit; gali'kta, gayu'gaba. Wi'tJax gagiu'gwelx ; aga da'uka
qxidaxu gagiugwe^ilxl. Gagixuwa saqu gayugwa^am •,
gagiu'gwelx ks'mkit aya'itcba. Ya'xdau qxi'dau da'uya
wi'gwa iqlalalEc tel M iage'kau, kwo'ba ya'xdau qxi'dau
gagiugwe^ilxlEmx.

20 Kwopt yaxka'ba gali'kim iqlalalsc : "Aga anu'ya da7-
minwa; kla'ya wixt!ax agEngElgEla'ya agi'klic." Kwopt
gali'ktcax. Qxi'dau gali'kim : "La'p Lap1 igi'nux agl'kllc.
Laxp Lap igl'nux agl'k.'lc." Aga qxida'u gayu'ya. Larx
gayugwa'qxwam idE'lxam uxwa'qxt uxwa'cgEnil wakla'lkal.

25 Gatgiu'lxam: "Amtfa ;" gatgigiluma. K!axya gatctu'kct ;
na'wit gayu'ya yuqxwE'lqt. "Ha ha hax," galuxwakla'ya-
wulalEmtck, "ga'nwitca iqlalakc nigi'katxtk ; ya'xdau qxix-

1 La'p Lap is said to mean "whip" in the myth language of Raccoon.

157

do not come right up to the cache. I'll just throw you
(acorns) from a distance."- -"Yes," she said to him. And
then he ate ; those which were bad, those he always
threw to her. Those that were worm-eaten he would
throw in her direction. And thus the two of them ate.
Then he said to her: "Don't you tell on me." - - "Yes,"
she said to him. Again, as before, he swept the shells
down into the (cache). A few of his (acorns) were left
over ; those he packed into the (cache).

He went home. Then a long time (elapsed), and his
paternal grandmother also went to their cache. She ar-
rived there. She uncovered it. Alas ! there were only
shells and worm-eaten acorns. Similarly in another one.
Similarly all five were uncovered. She went home. She
arrived there. Raccoon was nowhere to be seen. In
truth, he had already concealed himself in the rear of the
house. She seized him here, where he was sitting, looking
up smilingly at his paternal grandmother. She took hold
of a stick and whipped him on his nose. He cried, ran
off, ran out of the house. Once more she whipped him,
and, as before, she thus kept whipping him. She fol-
lowed him, and at last he got quite outside •, she whipped
him at the tip of his tail. That is why to-day Raccoon's
back is black in places • it is thus wherever she whipped
him.

Then Raccoon said to himself: "Now I shall go away
for good ; never again shall my paternal grandmother see
me." Then he cried. Thus he said: "My paternal
grandmother whipped me !" And thus he went on. He
approached people (who) were assembled together, gam-
bling at shinny. They said to him: "You shall come-,"
they shouted to him. He did not look at them at all ;
he went straight ahead, wailing. "Ha, ha, ha!" they all
laughed, "oh, yes! Raccoon has been stealing, that is why

dau yuqxwE'lqt." Gali'kim wi'tlax: "La'p Lap igl'nux
agl'nux agl'k.'ic. La'p Lap igl'nux agl'kllc. Emca'dEnux
k.'wa'fa mckl'xax klma'dsnux na'ya La'p Lap igl'nux
agrtdlc."

5 Na'wit gayu'ya. Wi'tla La'x gali'xux ; adl' wao'u ids'l-
xam i^ga^Elat. Wixt!ax daxukwa gatgignuma : "Amtfa."
Wixt!a daxukwa gali^im: "L^p Lap igfnux agfkllc. La7p
Lap igfnux agl'kllc/ — " Ha ha ha7! iq!a7lalEc nigixkatxtk •,
nigi'twaq aya^Iic," gatgiugwa^imtcgwax idElxam. Wixt!a
10 daxukwa gal^kim : a EmcaMEnux k!waxi:a mckfxax k!max-
dEnux naxya Laxp Lap igfnux agfkilc."

Aga mank yaxxi gayuxwaLa7gwa. Gayu'ya naxwit
gayugwa^wamx itkla^unoq kaxnawi dan yuk!waxnxat
ilxElEm. Kwo'ba gayuxla-it aga ga7n nixu'xwax sqxi'Lak.

15 Kwopt gayaklaLxiVulx aslaVaitk1 agakla^unoq ; kwopt
gala-ixp/lmux aslaxwaitk.

Aga a^t.'ax ayark!ic qlE'ctu galaxu7xwax ; galaxh/xwa-it:
aLuxwaxn da^bamat qxi7dau ninixtxa itcgixyEn ; aga anyu-
na'xLama." Kwo'pt galaxEltxwitck. Aga kwo'pt galu'ya.

20 Galaktca'xmax : "Axna witcigi'ysn — Ga'iya witciglysn!3
Da'ngiya'bama Laxp Lap - - Ini^x witcigfyEn. Gatcw^q-
wax aqle'xcap - - Ama'ltoq ganu'xwax — Da'uka itgak!ux-
k!u. Ga'iya witcigfysn ! Gatcanlu'klamx aqle'xcap —
Amaltoq ganu'xwax — Iwa'tka itgaklu'klu."3

25 Yu'gwaxt iqla'lalEc a-ixilax asla'waitk. Kwopt ixwi ga-
li'xux -, gatcagE'lkEl axdit. Plala gayugwala-it gaxn. Htsli'-
nun alugwa'ya dE/m+, alaglu'maya : " Ma'ika tci8 ga'ya ?"

Species uncertain. In the corresponding Kathlamet myth the word aszla'wa
is translated "haws."

: is customary in VVishram, when apostrophizing a relative, as in mourning,
to use both the non-pronominal vocative and the 1st per. sing. poss. form of

159

he is crying." Again he said: "My paternal grandmother
whipped me ! My paternal grandmother whipped me !
You people, indeed, are happy, but as for me - - my
paternal grandmother whipped me !"

Straight on he went. Again he approached (some
people) ; behold ! there were many people again. Again
as before, they shouted to him : "You shall come."
Again, as before, he said: "My paternal grandmother
whipped me! My paternal grandmother whipped me!"
"Ha, ha, ha! Raccoon has been stealing. His paternal
grandmother killed him," the people made fun of him.
Again, as before, he said : "You people, indeed, are happy,
but as for me - - my paternal grandmother whipped me."

Now he passed by them, a little farther ahead. He
went straight on (until) he came to trees (on which) all
sorts of food were growing. There he sat down and
remained quiet for a short time. Then he climbed up
on a berry1 bush. Then he ate the berries.

Now his paternal grandmother, for her part, became
sad. She thought: "I don't know why I treated my
grandson in that way ; now I shall go and look for him."
Then she got ready to go. And then she went. She
cried: "Oh, my grandson! grandson, my grandson!2 I
know not why I whipped my grandson. He killed a fawn ;
a breech-clout I made of it, thus with its hoofs on. Grand-
son, my grandson ! He brought me a fawn ; a breech-
clout I made of it, just that way, with its hoofs on."3

Raccoon was perched on top, eating the berries.
Then he turned to look, and saw her coming. Quietly
he was sitting above, saying nothing. Whenever a bird
flew, whirring its wings, she would shout: "Is that you,

the noun (as if one were to say in English: "Papa, my father!"). Compare
a'ca wagl'xan ("my daughter!") in the first song, p. 94.

3 The exact rhythmical values of the syllables of this song are undetermined,
as the myth was written down and forwarded by my interpreter.

i6o

I'wi alaxu'xwax ; kla'ya tfgwa'iilx. Wi'tla uqxws'lqt. Ga-
iixtu'xwa-it : "Aga wa'wa anu'xwa." Kwopt wi'tla galix-
lu'xwa-it: "Kwa'tqxa na'qxi wa'w' ana'txax. Aic anu-
wa'gwa." Kwopt wi'tlax nixhi'xwa-it : "Aic itlu'kdix
5 anakxaluda'itcgwa." Aga gala-igu'gwamx ; gagiu'lxam :
"Ma'ika tci8 gaxya?w Ga'n yugwa'xt •, kla'ya qxa'ngi ga-
tcu'lxam. Ki'nwatci gagiu'lxam : "Ma'ika ga'ya?" K!arya
wa'wa gatcurxwa.

Kwopt gagiulxam: "Naxit!ax asla'wait." Kwopt k!wa't

10 k!wat gatcu'xwax paxL ilia^cEn; qxwaxL qxwaL gatcda7-

luxwax waqxaxts aslaVait. Gatculxam : " Caxxu ixxa

imi/kucxat; naxika ayamluMa." Kwopt da7ukwa galaxu7-

xwax. GatcagExRada daqxwaxL itca/kucxat. Nanqlwa^guxit-,

kixnwa gaglu^xam ihcqwa^ K!axya gayuxya. Aga kwo'pt

15 galaxcgHalEmtck. Kwopt nixkta kirnwa k!ma a^gadix

aga axElu7idat naxxux ; m^nk aga dululu galuxkwa.

Lgwap gali^tcax iqla^alsc ; kixnwa gatcuValalEmtck ;
kixnwa atcagE'lgaya. DuMu alugwa^alma ; ki^watci8 :
"Akli'c aga mti" ; aga kla'ya wi'tlax qxi'dau ayamu'xwa ;

20 aga atxklwa'ya." Ki'nwa gatc^walalEmtck aga a'-ic pExs-
pEsps1 gala^ux; galaxxux acmuMmud akaxxdau Iqxuct
aya'klic iqla'lalEc. Aga kwo'pt ya^ima ni7xux. Aga
gayu'ya. NaVid galig^gwam isk!uxlyE. Aga gacdu'la-it
cda'-ima. Kwopt gatciu'lxam : "K!a7ya ya'xi mia", dala-

25 a'x lq!axb atgEmu'xwa wala'lap2 da'ngi ilakla'mElamax."

Aga kwo'pt gayu'ya iqla'lalac wi't!a ; galigu'qwam

1 A sound supposed to be characteristic of the pheasant.

No explanation could be obtained of the meaning of wala'lap beyond the fact
that it signifies some sort of mythical being. One of the old men of the tribe said
that Coyote himself did not know what it was, but merely wished to excite Rac-

grandson?" She would turn to look; it was not a person
at all. Again she wails. He thought to himself: "Now
I shall talk to her." Then again he thought: "Never
mind ! I shall not talk to her. I shall just kill her."
Then again he thought: "I shall just associate kindly
with her." Now she reached him. She said to him : "Is
that you, grandson ?" He is perched on top, saying nothing ;
he said nothing at all to her. In vain she said to him :
"Is that you, grandson?" He did not speak to her at all.

Then she said to him: "(Let) me also (have) some
berries !" Then he picked them .(until) his hand was full ;
he stuck thorns into the berries. He said to her: "Open
your mouth wide and I shall give you some." Then she
did thus. He threw them at her so as to just fill her mouth.
She choked ; she tried to tell him (to get) water, but in vain.
He did not go (for it). And then she rolled about. Then
he ran (after her), but in vain, as she had already become
different. A short time elapsed and she flew: du'lulu.

Raccoon burst out crying. He kept running after her,
but in vain ; he would try to seize her, but without suc-
cess. She would keep flying about : du'du. In vain (he
called to her): "Grandmother, come now! Not again
shall I do thus to you. Let us now go home." He kept
following her about, but in vain ; now she just uttered :
"PE'spEsps."1 That same paternal grandmother of Rac-
coon, in truth, had become Pheasant. So then he re-
mained alone. Then he went on. Straightway he came
to Coyote. Now they two lived together alone. Then
(Coyote) said to him : " Do not go far away ; perhaps a
lwala'lap' will meet you — they are wicked beings."2

And then Raccoon went on again and came to Grizzly

coon's curiosity so as to get a chance to waylay him, kill him, and eat him. Com-
pare Boas, Kathlamet Texts, pp. 152-154, where the wa'LaxLax invented by Coyote
evidently correspond to the Wishram wala'lap. The rest of the myth was given
as a second instalment, and there is evidently a break in the narrative.

II — PUBL. AMER. ETHN. SOC. VOL. II.

iklwa'qwa. "Qxa'ngi gamxa'tx ya'xdau imiga'tcba
— "Gana'dla aksklu'tsian ; aga kwo'pt galanxi'tlagwa, kwopt
wax gadanxi'tx itlasxu'ait kwo'dau ihi'nut." — "Da'ukwa
na'it.'a amnu'xwa, a'wi." - "Cma'ni au imiga'iLmxac yaxa
5 dauka ayamu'xwa." Kwopt nikfm ik!warqwa : "Daukwa
amnu'xwa." - - aAx-i," nikfm iq!axlalac. Aga kwo'pt gac-
gurla ayaksk!uxtsian iklwa'qwa, sa'qu gacgu'la. Kwopt
qlwul qlwul gaxcktux itlasxu^it. Kwopt galixxaMma
ik!waxqwa ; kwopt gatca-ila7gwa aksklu^sian iyaga^cba.
10 Nawit wa7x gatctixgux itlasxu^it k!ma ilu7nut. Kwopt
gayugwoxba,

Kwopt gayuyar; nawit isklu^iya galigu^wam. Kwopt
gatcii/lxam : "Ik.'wa^wa tcErndwad, ina-ila^wa aksk!ux-
tsian." Kwopt gatcii^pcut. Kwopt iskli/liyE gatcigE^ga
15 itclHaq ; a-ifa/1-h gatcixux iya^atcba. Kwopt lurq! gateaux.
Kwopt gala'-ixilupct iskiu'liyE, wax gatciu'gEmaxix ittcli'-
laqukc. Vx gatctux, qxaiJa'lEt itqxadu'tinkc.

Kwopt gatciruwa; naxwit galigElda^cgwam
Gatci'ulxam : "Na'qxi tci ilmgi'datcgwam ilkla'ckac, di'ka

20 itcE'ntqxa ilgfnlux." - - "Tcli'tqxala tcIitqxalaV1 isk.'u'liyE
gali'kim. Wi'tla gatciugwa'mtcxugwa : aNaxqxi tci il-
kla'ckac ilmgi'datcgwam ?"— aTc!i7tqxala tclitqxala7."— "Ha
ha, kla'ya naxit!a itcdama'xul, awi." (Yaxa a'ngadix lu'q!
gatci'ux itcli'laq ; a-ite'H- gatci'ux iyaga'tc iqlalalac diwi.)

25 a Yamu'xulal, dala/8Ex luq! intu'x anga'dix." — "Tcla'niau, a'x
mxux," gali'kim iklwa'qwa. Kwopt ax ni'xux isk!uxliyE •
galigExlba ilgwalilx te'l ila'gatc.

Kwopt ga'nwit gatclu'gwakqxL la'xka da'ula itgwalilx.

1 This word is apparently quite meaningless. It is perhaps a humorous con-
tortion of itc'.i'laq ("grasshopper").

Bear. "What did you do to yourself so as to be striped
black on your nose?" — "I sharpened an adze. And then
I hit myself with it, then poured black pitch and urine
on myself." "You shall do thus to me too, younger

brother!" - "If indeed you are nervy, then I shall do thus
to you." Then Grizzly-Bear said: "You shall do thus
to me." - "All right," said Raccoon. And then the two
of them sharpened Grizzly-Bear's adze, sharpened it per-
fectly. Then they prepared the black pitch very hurriedly.
Then Grizzly-Bear lay down ; then (Raccoon) hit him on
the nose with the adze. Immediately he poured the black
pitch and urine on him. Then he ran out and left him.

Then he went on and on ; straightway he came to
Coyote. Then he said to him : " Grizzly-Bear is following
me, I hit him with an adze." Then he hid him. Then
Coyote took a grasshopper and just made him black on
his nose. Then he swallowed him. Then Coyote started a
fire and made it blaze near the grasshoppers. He magically
transformed them, (so that) they appeared to be children.

Then (Grizzly-Bear) pursued him ; straightway he came
upon Coyote. He said to him: "Did not a boy come
upon you? He made a scar on me right here." — "Tc!i't-
qxala, tditqxala',"1 said Coyote. Again he asked him:
"Did not a boy come upon you?" — "Tdi'tqxala, tditqxa-
la'." "Ha, ha! I, for my part, do not speak Molale,2
younger brother!" (Indeed, (Coyote) had already swal-
lowed the grasshopper; he had just made his nose black
(to make him look) like Raccoon.) "I'll tell you, perhaps
I swallowed him some time ago." — "Let's see, then, vom-
it!" said Grizzly-Bear. Then Coyote vomited; a person
came out of him whose nose was black.

Then, surely, he recognized this person as him. Then

2 Molale is the western dialect of the Waiilatpuan stock.

164

Kw6pt ni'kim ildwa'qwa: "Qxa'ngi aic ga'mxatx yaxdau
imik.'a'itsEm!"- - "Cma'ni au imiga'iLmxac yaxa pu da'uka
ma'itiax ayamu'xwa na'ika diwi."- - "Hi, da'ukwa aga na'itla
amnu'xwa, awi." Aga kwo'pt gacdu'ya, ilk!axlamat gac-
5 kfa'xlama. Kwopt gayu'ya isk!u'liyE, Iqlu'p gatcuxxwa atci7^-
tcix. Kwopt Ixwa7p gatcuxxwa. Kwopt qxwa'L gala-ixxE-
lux iyawa^ba. Aga kwoxpt gayuxya, galixE'lgwitcu ilkla'-
lamat ihcte'lt gwa'nEma a'xt axt.

Gatciu^xam iklwa^wa: uQxixdau pu axnxuxwa." Luq!

10 luxq! gatclux gwa'nma ilklalamat. Kw67pt gatclu^wEmct
iltcqwa'; lE'b \Eb galxux iyawa7nba. Galixxux guaxt guat.
Kwopt galigla^amtck : "Itcmu^a mu^a." Kwopt gatci-
u'lxam iya^xt: "Qxi'dau ganxatx itsmala^umit kwodau
itskla'itsEm/ Gali'kim ik!waxqwa : "Da'ukwa amnu'xwa,

15 a'wi." Gali'kim isk!uxlyE : "Cma^i au imiga'iLEmxEtck
yaxa darukwa ayamu^wa." Gayuxtxwit isk!uxlyE ; dawarx
galxi^Elwaba ilkla^amat iyadu7duba. Kworpt aga gayux-
la-it ik!warqwa; gatciu^xam : "K.^p Emxux." Kwopt
gatdilgwi'tcu ilkla'lamat; sa'q11 gatci'lgalqx iya'wan. Ga-

20 yumqxa'tEmtck ; gatci'ulxamnintck : "Emki'm maxit!a,
'Ma'la ma'la' na'ika diwi ganxtgimni'nxL." Gay^mEqt ;
cuxx gatci'xux; kwopt galixE'lmux.

1 8. THE BOY THAT WAS STOLEN BY

Icta'mx aya'gikal ma'la gduxt i'tqxuK. Aga kwo'pt

gahi'ya wa'tckti. Aga Lq.'o'pLqlop guxt. Kwopt gagi-

25 xi'ma itca'xan; aga ya'xi gala'-igsluqxl, guxt Lq!6xpLq!6p

wa'tckti. Aga gakla'kuLqx; kwopt na-iglu7ya itcaxa'n.

1 This myth was taken down in phonetic Wishram and forwarded with inter-
linear translation by Pete McGuff, the original source being an old Indian woman
named AnEwi'kus. Despite several attempts to get the whole myth in its com-

Grizzly-Bear said: "Just what did you do to yourself,
that you are thus small?" — "If, indeed, you are nervy,
then I could do thus to you too, just like me." — "Surely,
you shall now do thus to me too, younger brother!" And
then the two of them went and heated some stones. Then
Coyote went and cut off an elder-bush limb. Then he
bored it all through and hung it inside of himself in his
belly. And then he went and threw down five hot rocks
into himself, one by one.

Grizzly-Bear said to him: "Thus I should like to do."
(Coyote) swallowed five rocks one after another. Then
he drank water and they boiled in his belly. He rubbed
himself. Then he sang: "I am clean, clean." Then he
said to his elder brother : " In this way I became clean
and small." Grizzly-Bear said: "Thus you shall do to
me, younger brother!" Coyote said: "If, indeed, you
are nervy, then I shall do thus to you." Coyote stood
up and the rocks just went pouring out of him from his
tube. And then Grizzly-Bear sat down. (Coyote) said
to him: "Shut your eyes." Then he dropped the rocks
down into him. His belly all burned up. He began
to die. (Coyote) kept telling him: "Do you too say,
'Clean, clean,' just as I kept saying." He died. He took
off his skin from him; then he ate him.

1 8. THE BOY THAT WAS STOLEN BY ATlATlA'LiYA.1

The chiefs wife is cleaning up the house. And then
they went to get grass and she cuts it. Then she laid
her child down and went off far away from him, (while)
she is cutting the grass. Now she finished (her work)

plete form, it had to be left unfinished as here given. It is evidently a variant
of the Kathlamet "Myth of Aqlasxe'nasxena" (see Boas, "Kathlamet Texts,"
pp. 9—19),

1 66

Galu'yam; kla'ya itca'xan, yaima da'ngi gagigE'lkfil idia'-
qxat di'xtka ickla'li diwi datcli'p itcaxa'nba ixadi'mat.
Kl'nwa galgi'unaxhck. K!a'ya. Aga kwo'pt galxklwa'yu.
Aga kwo'pt tla'ya gatgi'a itka'lukc, gatkdu'kl itgaga'matcx.
Wft!a daxuka gafgi/giga itqxa't da'ima da'ukwa wirt!a
datcll'p ickla'li diwi. Aga kwo'pt gahcda'gwa, galu'yam.
Galki'm: "Kla'ya ik.'a'ckac." Aga kwoxpt ka'nawi idv'l-
xam galuxinrmtck.

Qu'ct yaxa axxdau Atlatla'iiya1 gag^ux^tk. Gagi'ukl

10 nawit itca'qxuqba bama li/q!. Aga kw6xpt wixt!a tq!ixx

gagixux, aga aic gagiumda'mit bama a'xka. Aga aluxya

akdu'laba itlalftsyauks kwoxdau itqwaxdEdukc dan agalE^-

gwa, akduxkla. Luxxu akduxxwa, atgExksta saitla'mEl-

tta^El. Aga kw67pt adixE'lmuxma. Aga kuxldix gayi/mt,

15 iya'gaiL ni'xux. Aklulxa^a itca'qxuq: " Imca^x^x."

Aga gatdgE'lkEl ilxElu'idEd, tfa^qx ixlu^dsd yaxa yarx •,

iyaxlqx ilgwa'lilx diwi, la^itc ila^qx datc!irp iyakirnulmax.

Kwopt nixluxxwa-it : "Qxa'ngi Iga qxixdau?" A-ila'x

iki'xax. K!ma da'minwa giuxxulal itca'xan aga yaxxt!ax

20 tcagE'mluxan ; qxa'ngi algiuxxwa itca'qxuq tq!i'x agiu'xwa,

aklulxa'ma : "Imca'uxix."

Aga da'nmax gatcdu'dina, ittsl^nunks da'nmax idiaga7-

matcx Engi. Da'minwa agiulxa'ma : aNaxqxi iwa't iwa

galu'ix."2 Yaxa da'minwa ixqlwa'lal aga dan atciwa'gwa

25 itc!axnk. Aga kwo'pt nixlu'xwa-it : "Da'nba Iga gagnul-

Compare pp. 35—39 and footnote on p. 34. Pete writes in regard to this mythi-
cal being that she uis supposed to be a kind of a person^ but much larger than

i67

and went to her child. She arrived there. Her child
was not to be seen ; only something she saw, a single
track, striped like a basket, where her child had lain.
They sought to find him, but in vain. He was not to
be seen. And then they all went home. Now then the
men went (to search) more carefully, took their arrows
along. Again as before they found only a track, again
as before striped like a basket. So then they turned back
and arrived home. They said: "There is no boy." And
then all the people mourned.

Now in truth it was that Atlatla'liya1 who had stolen
him. She took him straight to her children for eating.
But then again she liked him and just raised him for
herself. Now she used to go to dig up black snakes and
frogs, or toads, and took them home with her. She used
to roast them, and when tender, they were done. And
then he used to eat them. Now he grew up quickly and
became big. She used to say to her children: "He is
your younger brother." Now he saw that they looked
different (from himself), their flesh looked different from
his own ; his flesh was like a human being's, as for them
— their flesh was marked in stripes. Then he thought
to himself: "Why, perchance, is it thus?" He is puz-
zled. But ever she speaks of him as her son, and he, for
his part, thinks much of her. Whatever her children
would do to him, she would take his part ; she would
say to them: "He is your younger brother."

Now he killed various (animals), various birds with his
arrows. Always she would say to him: "Do not go off
in that direction." Now he is always hunting, and even
kills a deer. And then he thought: "Why, perchance,

an ordinary person. No one to-day can give the exact description, nor anyone
ever saw one."

2 Gatu'ix means "they went." One would rather expect amu'ya ("you shall go").

i68

xa'mnil, lK!a'ya amu'ya iwa't iwa'?" Kwopt nixhi'xwa-it :
aAga iwa'tka anu'ya." Aga iwa'tka gayu'ya. lyakla'i-
tsEm wi'xat gali'gugwam, kwo'ba daya ikla'munak ixi'mat.
Qwob nikk!a'lagwa pu. kwopt ca'xsl nixux ; nixLa'gwa pu,
5 wi'tla kwo'ba da'uya. Kwopt nigu'txwit, daLla'k nixux.

tf A^nanana," galxi/x ilgwa^ilx. "Na^ka Iga gani^xtga
k!rrT aga L!axk itcixux itcqw^t k!ma yaxa pu
lya'waq itcqwrt, ikla^amgwadid1 Engi itcmE^q,
cfikcEk Engi akq!uxxl, alxarplxap2 Engi axk!uxxsk!uKS, war-

10 tcin Engi itsExkal." Kwopt gatcu^xam : "Au, k!ma naxqxi
imnu^xam a^gadix." Aga kwopt t!axya gatcixux itcaxquit
wirt!a da7ukwa. Kwopt gagh/lxam : "Alqxi anyulxa^
mEma imilxt.^max."3 Kwopt narkta, daLa^ wagflti gala7-
xux. Quxct yaxa ikinwa^cumax ya7xdau itcagfkal naxa-

15 nkuh'tckwam.

ayaxEmilkuhvtckwa ; narqxi a'xdau waxmaqx, ax-
lu'idEd a'xdau. ImHkau qxi'gEmtgix watcE7lxba abaxaxtba.
Amuya^abEt, alma amhi'xwa ilqla^uskan tc.'E^tc.'Ex.
Kw67pt alma kwaxLkwaL amliluxa^axdixa kaxnawi qaxxba
20 watcE'lxba. Kwo'pt alma wa'x armVxwa aluxyabEt qxar-
damt, atdilga'lgwa itcaxqxuq. Cma'nix saqu atclitga'lgwa
itca'qxuq, kwopt ya'xiba kwo'ba iqlfyuqt yuxt." Gagix-
nixma.

Aga kwo'pt nixklwa'. Kwopt da'ukwa ni'xux; kwaxL-
25 kwaL gatclu'x ilqla'xuskan alatcE'lxba. Aga kwo'pt wixt!a

The ikla'lamgwadid is described as a tin ornament of the shape of a funnel;

several were tied close to one another to a belt or saddle, and produced a jingling

Pete adds that surely the "ik'.a'tamgwadid was made before Indians ever

tin. To my knowledge, it was made of horn or bone in olden days." Per-
haps dew-claw rattles are referred to.

169

has she always been telling me, 'You shall not go off in
that direction'?" Then he thought to himself: "Now I
shall go just yonder." And off he went in just that direc-
tion. He came to a narrow trail ; there lies this stick.
He was about to step across over it ; then it arose. He
was about to pass by it ; again there was this (stick).
Then he stepped on it; it broke right in two.

"A'nnanana," groans the person (in pain). "Was it
I, perchance, that stole him ? And yet he broke my leg,
and indeed I was about to let him know something. My
leg is valuable, my thigh-bone is of jingles,1 of beads is
my knee, of ahca'plxap3 my ankle, of dentalium my shin
bone." Then he said to her: "Oh! but you did not tell
me before." And then he made her leg well again, as
it was before. Then she said to him : " Wait, I shall
go and tell your great-grandfather."3 Then she ran off
and a sprinkle of rain arose. Now in truth that was
Thunder who was her husband, and she came to tell him.

"Now I shall tell you. That one is not your mother,
that woman is different (from you). Your cradle-board is in
the back part of the underground lodge, at the rear end.
When you get there, then you shall split up pitch-wood.
Then you shall stick some of it into every part of the
underground lodge. Then, when she goes off somewheres,
you will set fire to the (pitch), and her children will burn.
When her children will have all burned, then (go) to yon-
der place, where an old man is dwelling." She pointed
it out to him.

And then he went home. Then he did as directed ;
he stuck in the pitch in their underground lodge. Now

2 No explanation of this term was given. Probably some sort of beads or
other ornament is referred to.

3 All progenitors from the fourth generation back, i. e., beginning with one's
great-grandparents, are included in the terms ilxt'.a'max (masc.), alxt'.a'max (fern.).

galu'ya, galaldi'lapam. Kwopt ya'xtla nixq!wa' qxaiJa'LEt.
Kwopt wi't!a Lu'k nixux, galtfgu'qwam bdla'-itix. Gatc-
hTlxam: "Alqxi Lte'kijEk1 ayamcu'xwa." Aga kwopt
Lte'kiJEk gatdux. Gabd'qxatq idia'qwitba, saq11 galikgu'p-
5 dit. Kwopt k!a'uk!au gatclxElu'x ilaxnalxat Engi. Kwopt
a-iwaxx gatclux.

Aga kwopt nu'it gayu'ya. Wixt!a Luxk nixux, wi'tla
gayu'ya. Gw^nmix Luxk nixux ; gatctux gw^nmix itqxart.
Kwopt kwo^au gayuxya iq.'fyuqtyamt : (ya^iwadix iya7lkau

10 gatcigElga). Kwaic ak!ixulal At!at!axiiya, daLia'k nixux
itcaga'bEn. "Am," na'kim, "iyagE'lmakcti ! aga daxngi
itci^gElux itcqxuxq.w Aga kwopt naxwit naxk!wax ; galu7-
yam, aga tcaVigaluqt itla^ul saqu. Kwopt naxxa-ilutk
da'niwatba gatctuxx ; wixt!a Luk na7xux. Aga kworpt a-i-

15 klwa'lalfik naxxux; gw^nmix gaktux kw67dau sa7iba ga-
gi'wa.

Yaxa ya7x galigu^wam iqlfyuqt a-ixflxul Tnadix inat

wixmal. Kwopt gatciu'qdi iyaxqxwit gwob vti'msA. Ga-

tciu'lxam : aNaxqxi alma amingutxwrda axqlu^lba." Aga

20 niguxya nawit ayaq!uxxlba, nikk!axlagwa. Qu7ct yaxa i-

gwa'cgwac daxuya iqlfyuqt iyaxLqt iya^xwit.

Aga kwo'pt gatci'ukl idia'qulyamt. Gatciumgu'gmit
saxqu da'xdau daxnmax dixilax idakla'mElamax. Kwopt
gatcdilut da'nmax ittlu'ktimax icawaxiyumax itk!axdaqxi
25 ik!waxnixmax apgE'liumax itgwa'natmax. Gadi'xElmux,
nixkli'Lxum. Kwopt gatciuk.Tdi, gatcdi'lut aklwa'tauwias
kwodau ka'nawi dan itkli'tit. Kwo'dau gatcdi'lut gwExnma
itgi'tcxutkc paL itga'matcx kwodau aia'xit.

Aga kwo'pt gatcixni'ma-ix : "Alma amu'ya da'xiaba
30 itbu'xux; alma kwo'ba amxli'maya caxla'damt ka'nawi

1 L'.E'kL'.Ek properly means "to uncover or open" something by taking off a

then she went off again, went digging. Then he, for his
part, pretended to go hunting. Then he turned back again
and came to where they all were. He said to them :
"Let me louse1 you." So then he loused them. He laid
them on his legs and they all slept on him. Then he
tied their hair to one another's and set fire to them.

Now then he went off immediately. Again he turned
back, again he went off. Five times he turned back,
five tracks he made. And then he went to the old man ;
(first he got his cradle-board). While Atlatla'liya is dig-
ging, her digging-stick broke right in two. "Oh, the
stinker!" she said, "now he has done something to my
children." Now then she went straight home. She arrived
there ; their house was all burning now. Then she tracked
him at the first (track) he had made ; again she turned
back. And then she became puzzled. Five times she
tracked (him) before she followed him rightly.

As for him, he had reached the old man. He is fishing
with a dip-net on the other side, across the river. Then
he stretched out his leg across the river. He said to
him: "You shall not stand on my knee." So he went
straight up to his knee and stepped over it. Now in
truth this old man with the long leg was Crane.

And then he took him to his house. He made him
vomit all those various bad things that he had been eating.
Then he gave him all sorts of good things - - bull trout,
chubs, steel-head salmon, trout, Chinook salmon. He ate
them, finished eating. Then he clothed him, gave him
a leather cape and all sorts of clothing. And he gave
him five quivers of arrows and a bow.

And then he pointed out his way: "You shall go to
yonder mountains , there you will shoot upwards all these

lid. The idea of "lousing" is here derived from that of "opening or parting the
hair" when looking for lice.

172

gwE'nma dauda idmigVtcxutkc." Kwopt da'ukwa ni'xux.

Galixli'ma nawit iguca'xba, gatcaxu'txmalitEmtck aga'-

matcx nawit wi'lxba. Kwopt kwo'ba gayugwa'wulxt ;

da'uka gayugwa'wulxt da'uka dakda'k gatctux idiaga'-

5 matcx. La'x gayu'yam iguca'xba. Adi', gatcu'gikEl ids'l-

xam. Lq!axp gatctux; gatchi'lxam : '"Qxa'damt mcu'it?"

"K!axya! Nadlda^wit ncugwala'-idamit itgaq!axqctaq-

ukc." Quxct yaxa waxqxcti a'xdau cartel uk!ixtit.

Wi'tla gayuxya yaxxat ; wixt!a Lq!axp gatctux itklu^a-itc

10 idElxam. Gatcdugumtcx^gwa : "Qxa^amt mcu^t?" —

K.'a'ya! Entcxtigwa^imamt Nadlda^wit ilga^aLxat." Qurct

yaxa watsklE'nL axdau. Wixt!a yaxat gayuxya ; wi7t!a

gatcu'gikEl itklu'na-itc tga'dit. "Qxada'mt Emcu'it?" —

aK!a7ya! Nadldaxnwit ncawila^idamt itgaxE^yakukc." Quxct

15 yaxa waqxudi7xat.

Yaxxat gayurya ; gatclgE^kEl ilgwa^ilx Hit. Lq!axp gate-
lux. Da'ngi Igi'uctx, qls'pqlEp ts!axts!a ikixxax. Kwopt
gatciugumtcx^gwa : "Da'n dauya miu'klt?" — "Kla'ya!
abu^max dauwa n^klt." Kwopt L.'axk gatcax-ixux •, dagap-
20 gaxb nixu7xix. Kwopt wixt!ax gatcuxaxbu ; wixt!a waxxwax
nixu^xix. Aga kwopt wi'tlax nixLaxgwa.

wixt!a ilgwa'lilx Hit; Iqia'p gatchix. "Ah,
ah," alxElga'yax, ila^naq ilagwa^ntfba, alilgat aga'matcx!
Mank ya'xat kwo'ba galu'lktcu; galu'moqt. Gayu'ya
25 ya'xat; gatd^lkEl Ixdat ilgwa'lilx.1

The myth doubtless continues very much like its Kathlamet correspondent
Boas, Kathlamet Texts. D. iiV

(see Boas, Kathlamet Texts, p.

173

five quiverfuls of yours." Then he did just in that way.
He shot clear to the sky ; he caused the arrows to stand
one on top of another clear (down) to the ground. Then
he climbed up there ; as he climbed up, then also he
took off his arrows. He arrived up in the sky. Behold!
he saw people. He met them and said to them : "Whith-
er are you going?" — "No! We are going to ride on
the heads of Indians." Now in truth those were the Lice,
dressed all in black.

Again he went farther ahead ; again he met still other
people. He asked them: "Whither are you going?"
"No! We are going to hang on to the hair of Indians."
Now in truth those were the Nits. Again he went on far-
ther ahead ; again he saw still others coming. " Whither
are you going ?" - " No ! We are going to stay in the
breech-clouts of Indians." Now in truth they were the
Graybacks.

He went farther ahead and saw a person coming. He
met him. He carries something on his back ; it is tightly
closed. Then he asked him: "What is this that you are
taking along with you?" "No! These are nights that I
am taking along with me." Then he opened his (box) and
it became entirely dark. Then he closed it again and it
became all light again. And then he passed him again.

He saw a person coming again ; he met him. "Ah,
ah!" he was groaning; he was shot in the heart, an arrow
stuck to him. A little farther ahead there he fell

down and died. He went farther ahead ; he saw a per-
son coming in haste.1

174
II. CUSTOMS.

i. MARRIAGE.

Aga k!a'xc gi'uxt akla'ckac itcxa'n1 atcucga'ma. Ag'
a'lEma wikxi't aniu'xwa na'ika. "Itla'ktix ka'nauwe amc-
xElqla'xida ag' a'lEma kVdux- wiki'd aniu'xwa. Aga
mcgilxa'mam ika'la iqle'yoqt. Aga wikixd aniuxxwa •, ag'
5 ana-ixmEla'lEma ikal' aya^an. Wikird anilurda ag' a^Ema
atciu'gwia wixkit ikaxla." Aga 'gidi^am iq!exy6qt. "Ag'
andi'luda ika'la wiki't. Ag' a'mdilukla da'udax." Aga
wikird inixux.

Ag' ItcdHut idia'kt' ikala. Ag' itctilut Ju'nikc i«a'-
10 itix2 ilgrxEltkiu2 wikx^t kwoxdau mo^ct itk^udaniukc
itgaxamatla^yutckEmax itcdHut ayaxarnba •, itca-ixE'mElal.
Aga daxuda itkdnftk^ck naxit!ax : i'x't ikaMmak kwoMau
i'x't idu^ha qexE^dEnit kwoxdau mo^ct itp!axsiskwa, wixt!ax
naxit!a iqdnixtkutck.

15 Ag' atcucga/m' itcxaxn ak!axckac ; aya'gikal alaxi/xwa;
iga'xux. Aga alugwigE'liudama ; ag' algiu'kfa itcxa'n aya-
gika'lba; alxugwigE'liudama. Ag' a'lEma kwoba" 'lixa'txa
iaqcixxba kw6rdau aya^cix kwoxdau aya^ikal. Aga wHimx
igi'xux itcxa^. Ag' tfkctka'm naikaxba wo'kcti itcxa^

20 aya^ikal, wandaxcti axgi'kal inda'xan aya^ikal. Qxfdau
ga'ngadix galuxtki'xax itqle'yoqtikc, wikxi7t gayuxwiti'm.

The father of the bridegroom is to be thought of as telling this account.

Of these two words for "slave," ila'-itix belongs more properly to Lower
Chinook, but has become current, probably through the medium of the Chinook
jargon, in Wish ram as well.

175

II. CUSTOMS,
i. MARRIAGE.

Now my son1 likes a girl and wants to marry her.
So I am to make the bridal purchase. (I say to my as-
sembled acquaintances :) u It is good that you all learn
that I intend to-morrow to give the bridal purchase-money.
Now do you all go and tell an old man. Now I shall
give the purchase-money, now I shall buy from the man
his daughter. I shall give him the purchase-money, and
the man will take the purchase-money." Now the old man
has come (and I say to him) : "Now I am to give the man
these (things) as purchase-money. Now you shall take these
here to him." Now I have made the bridal purchase.

Now he has given the man his things. He has given
him as purchase-money three slaves and he has given
him two fast-running horses in return for his daughter.
He has bought her from him. And also to me they have
brought back as wedding-gifts these things : one tanned
elk-skin and one ox-hide blanket and two blankets ; they
have been brought back to me, for my part, as return gifts.

Now my son is ready to marry the girl ; she is to be-
come his wife. She has become (his wife). Now the
bridegroom's relatives are to go to meet his wife at her
house. Now we are to take my son to his wife ; we are
to meet her at her house. Now there he is to remain
with his father-in-law and his mother-in-law and his wife.
Now my son has become a married man. Now they
have brought back the two of them to live with me,
him and my daughter-in-law, my son's wife; she is my
and my wife's daughter-in-law, our son's wife. Thus long
ago the men of old used to do ; they used to get women
by giving each other purchase-money.

I76

2. CHILDHOOD.

Cma'nix p' ag' ili'axan tfk!axckac p' ag' axligima ika'la:1
"Aga kanawox mcti ; ag-' itcxaxn ilixaxan ilak!6xits ilk!axs-
kas aga LxoxpLxop aqluxxa nVmiJoxi itcxaxn tfixaxan."
Aga kxwoxpt kanauwax2 'tqulixb' aluxwa'x' idE'lxam. Aga
5 kxwo'pt ts!uxnus itlxlfi'm aqiu'xwa. Aga kxwo'pt aluxil-
xE'lEm' idE'lxam, saxqu aluxilxE'lEma. Aga kxwo'pt ilk!aV
kas aqhi'da ilqle'yoqt ilka'la. Aga kxwo'pt Lxo'pLxop
alklu'xwa ilamLlo'x^ba ; gwa'nimix ilamLlo'xi a'nat, wi'tlax
arnat gwa'nimix Lx6rb alkli/xwa ilql^yoqt cma^i pu

10 Ikdu'kul.2

Aga pu ika^-imak dab'3 ix^mat yu'lgwiat pu kw6xb*
ilkla'ckac Lx6pLx6xb aqlu^wa. Aga kxwoxpt pu aqh/xwa
Lq!uxpLq!up ikaMmak lq!arb itgi^pa Ifxad ilgoa^ilx. Aga
kxwoxpt aqia^wimagwa da^Emax at!uxksai kwoxdau ilk!ax-

15 muat kw67dau ak!waxlq ; bu cixkc aqduxxwa idE^xam tq!e-
6'qtikc. Ag' it!uxkt' igixxux ik!axckac axwatc' ak!axckac.
IttcrnEmax aqxixlluxwa lomL.'o^imaxba Lxo/pLxop. Cmaxni
pu kla'ya Lx67pLx6p aqlugwaxnimtcgw6 pu.

Aga kxw6xpt ilaqla^ctaq iqi'limatsudit 4 aqilkxa^ima

20 ilap!axqx' aqillu'xwa. Cma'ni pu kla'ya dap!axl ilap!axqxa

ilaq!axqctaq p' aqlugw6xnimtcgwa. Cmaxni pu ilqaxgilak

ilaxwanb' ilk!axckac p' aluxmEqt' aluxwixnimitcgwa idExlxam

gwExnEm' ilgoaxmax; tq!^xx aqlu'xw' ilk!axckac. GwExnEm'

agaYax aluxwixnEmitcgwa idExlxam. Wixt!a dax-itck' alu-

25 xwilxExlEma kVdux ix'tka'dix- aga wix2gwa daxnE luqx k!ma

Iga'blad itgaxlxlEm.5 Qxexdau ga'ngadix galxtkixxax ilax-

xluit.

1 That is, his father. This account is told from the point of view of the
child's paternal grandfather.

8 That is, one who is practised in the operation is selected, not any one at random.

177
2. CHILDHOOD.

If now he should have a child, a baby, then the man:
would say: "Do you all now come! Now my son has
a child, a little baby, and the ears of my son's child will
have holes pierced into them." And then all the people
get to be in the house. And then a little food is pre-
pared. Now then the people eat, all eat. And then the
baby is given to an old man. Now then he pierces holes
into the child's ears, — five holes in one of his ears,
again five holes in the other does the old man make, if
he should know how to do it.2

Now here3 a tanned elk-skin lies spread out, thereon
the baby has his (ears) pierced. And then the tanned
elk-skin is cut up into pieces enough for one pair of moc-
casins (as gift) for each person. And then various (other)
things are distributed : small baskets, and horse-hair rope,
and twined basket-bags. Gifts would be made to the
people, the old people. Now the boy or the girl has
become good. Beads are strung through holes in the
child's ears. If it did not have its (ears) pierced, it would
be laughed at.

And then a head-flattener4 is laid on its head, is put
on its forehead. If its head should not have a flattened
forehead, it would be laughed at. If a woman should die
with a child in her womb, the people would mourn for five
days ; they like a child. Five days the people mourn.
Again they eat once in the morning and are without
swallowing anything all day long, yet they have lots of
food.5 Thus long ago the Wishram used to do.

3 Indicated by gesture.

4 Any piece of hard wood or skin made to fit on the child's forehead as it
lies wrapped on the cradle-board.

• 5 That is, it is not for lack of food that they refrain from eating.

12 — PUBL. AMER. ETHN. SOC. VOL. II.

i78

3. DEATH.

Cma'nix p' ika'la ixi'al p' ayu'mEqta pu aluxwi'nimto
gwa idE'lxam. Tq!&'x p' aqiu'xwa ; ka'nauwe dan p' itlu'kt'
aqi'luda. Sa'2qu k!a'uk!au aqdi'luxwa itci'nEmax ilt!a'-
inikc1 tfqla'mucEkcEk kwo'dau ika'lxalukc2 ialqba aqlil-
5 Jxwo'ya. Aga.kxwo'pt p' aluxwi'mmtcgwa tca^ilxam aga'lax.
Wi'tla da'ukwa agagi'lak wa'liq pu 'lu'mEqta. Alu'mEqta
pu wa'liq saxqu itk!ixmax ilqla'mucEkcEk iltla'-inikc itcixnE-
max aqfe/luxwa kwoxdau iltska^Emax. Lq!u7p alax^uxwa
wakxa'q itgomLlu^iba ca^aladamt. Wixt!ax da7ukwa wi-
10 tcErm a-iLqloa'b alixu'xwa iliena'fxat. Wi'tlax do'ukwa
kaxnauwe lac^xtikc.

Aga y^mEqt. Ag' aqiu'kla tkifmxatgEmaxiamt ; idme7-
mEluctikcpa aqiu/tgama. Aga qiu'klt ; tgixd aga palala^
fga'blad idE^xam tgi\vad itm^mEluct qluxklt. Cma'nix
15 p' ayu'mEqt' ikaxla p' aluxw^nEmitcgwa ; tq!£rx aqiuxxwa ;
it.'u'kti yago^Enil ka^nauwe caxnba. Tca^ilxam aga7Lax
ak!uxn gwE'nEma agaxLax p' aluxwixnEmitcgwa. Wixt!ax
da'ukw' agagilak ; it!urkt' itcago^Enil kw67dau qxoxqE-
mitp' at!u'kt' itca^gulitpa.

4. MEDICINE-MEN.

20 Cma'nix pu imrtcgEmEm amxu'xwa aga kxwo^t amx-
luxwa'-ida: "Ca'n anlgE'lgaya iltlu'kti itla'gewam ?w Am-
Lu'da luxn itki^daniukc kwordau mo^ct iduiha^ax kwo7-
dau mokctte'at ida'la. Ixulal idia'gewam : tt Na'qxi t!a7i'
aniu'xwa; cpa'g iatcgE'mEm iki'xax." Ik!urn Txat idia'ge-

1 ihla'-inikc: said to be very valuable and to have been made by California
Indians.

Probably Chinese coins, which were current along the Columbia River at the

a P

179
3. DEATH.

If a young man should die, the people mourn. He is
liked; he is given all kinds of good things. All over
(his body) are tied on to him beads of sea-fish bones,
sea-shell beads,1 round glass beads, and strings of brass
square-holed coins ;3 they are put around him on his body
(on neck and arms). And then they mourn for ten days.
Again, so also (it is done) if a virgin woman dies. If a
virgin dies, there are put all over her woven cloth, round
glass beads, sea-shell beads, fish-bone beads, and brace-
lets. Her mother cuts off (her hair) down to her ears.
Again, so also her father just cuts off his head-hair.
Again, so also all her relatives.

Now (suppose a man) is dead. Then he is to be taken
to the burial vault3 and deposited among the dead. Now
he is being carried and very many people go following
him, (as) the dead person is being carried. If a man
should die, the (people) mourn. He is liked ; his heart
was good to everybody. Ten days and five days they
mourn. Again, so also (in case of) a woman. Good
was her heart and, when looked at, good her appea-
rance.

4. MEDICINE-MEN.

If you should become sick, then you think to yourself:
"Whom shall I take that is a good medicine-man?" You
give him three horses and two oxen and twenty dollars.
The medicine-man says: "I shall not succeed in making
him well, he is too sick." One more medicine-man has

time of the early coast traders. Cf. Chinook iqa'lxal "gambling disks."

3 See A. B. Lewis, Tribes of the Columbia Valley and the Coast of Washing-
ton and Oregon, Memoirs of the American Anthropological Association, Vol. I, p. 171.

i8o

warn iqigF/lga; ag' ictmo'kct icxu'x. Iqdi'lut la'kt itki'u-
daniukc a'-ix't adu'iha k!ma ya'lilxam ida'la kwo'dau
mo'kct itpa'iskwa.

Ag' ixu'lal idia'gewam: "Ag' itlu'ktix atxugwi'la-ida •

5 saiba' 'txugwi'la-ida. Aga t!a'y' atgiu'xwa." Ag' ixulal

idiaVewam : ttMaxika Iga nimxlu^wa-it yak^mEla-ix-

idmigeVom. Daxuya Iga kwoxba yatcg^mEm nigi^ux

qxa'dagatci ag' atxigHa-ida. Aga t!aT alixu^wa. QEX-

nEgi mxlu'xwan idia'gewam ma'itiax?" Ixu'lal : "Aga a7

10 atxigila-ida aga ka'nactmokct." Acdigila-ida aga n^qx-

it!i/kt' igi'xux. Ag' iu^Eqt ikaxla. Ka^actmokct iqcu'-

woq itcda^ewam nictigidla^it. Aga cdaxxdau icdakla7-

mEla ; tgeVam nicg^ux.

Wixt!' fxat yatcgE'mEm igi'xux. Aga wi't!' iqi

15 idia'gewam ; iqdilut mo^ct itkrudaniukc kw6xdau lu'rt

itpar-iskwa kwordau yalilxam ida^a. Wixt!' iqxaxgElg'

agagixlak alugwila-ida. Iqdaxlut iqda^mimtum i'x't ikiuxtan

kwo'dau aMx't aduxiha kwoxdau mo^ct itpax-iskwa kwoMau

gwE'nEm' idala. Ag' actugw^la-ida, ag' icguxa^ima it-

20 go'ugoumat2 ag' igla'lam; yugwi'lalit idia'gewam.

Ag' ixuxlal idia'gewam; "Aga na'qx' ayu'msqta ; aga
tia'1 'ntgiu'xwa." Wi'tla da'ukw' axulal agagi'lak itga'-
gewam: "Aga na'qx' ayu'mEqta; aga tla^i' antgiu'xwa."
Aga cxu'lal: "Ag' a'kma kVdux antxuk!waxya aga sa'q11
25 andigHa-ida." Aga dai ictugwixla-it saxqu. Aga kxwo'pt
acxuk! wa'ya ; cxu'lal : " Aga qa'xb' itkiu'daniukc ?" 3 Tctu-
gwa'kmamt ik!axckac itkiu'daniukc. Aga p!aT. iula'-it ia'tc-

1 Equivalent to tla'y' antgiu'xwa.

2 IQ both the medicine-man's song and the gambling song a deafening accom-

been taken ; now they are two. He has been given four
horses, one cow and ten dollars, and two blankets.

Now the medicine-man says: "Now it is well that we
two doctor, we shall doctor right. Now we two shall
make him well." And the medicine-man says (to his com-
panion): "It seems that you thought you are a poor
medicine-man. It seems that this man over there has
become sick, so that we two shall doctor him now. Now
he will get well. What do you think, O medicine-man,
for your part?" He says: "Yes! now both of us shall
doctor him." The two of them doctor him, but he has
not got well. Now the man dies. Both of the medicine-
men are killed, (who) were doctoring him. Those two
were wicked, they had "shot" him.

Again one man has become sick. And again a me-
dicine-man has been taken ; he has been given two horses,
and three blankets, and ten dollars. Also a woman has
been taken (who) is to doctor. She has been given, has
been paid as her fee, one horse, and one cow, and two
blankets, and five dollars. Now the two of them doctor;
now they have put down time-beating sticks2 and he sings ;
the medicine-man keeps on doctoring.

Now the medicine-man says: "Now he will not die,
now we two shall make him well." Again, just so the
medicine-woman says: "Now he will not die, now we
two shall make him well." Now the two of them say :
" Now to morrow we two shall go home and we shall
completely doctor him." Now the two of them have just
completely doctored him. And then they are about to
go home. They say: "Now where are the horses?"8

paniment is made by the beating of sticks (itgou'goumat) on a long plank spread
out before the medicine-man's or gambler's assistants.
3 That means, horses in payment of their services.

182

gEmEm; ag' itclo'qxEmct ihi'luck1 kwo'dau iltcqoa' ia'mqt.
Aga t!aT alixu'xwa; aga t!aT igi'xux.

5. CLOTHING.

Qa'ngadix k!a'y' itqui'tquit; aic tslu'nus dan iqla'lalEc

iana'lxat a-ik!a'u ilaqui'tba. K!axy' itsta'gin; ga'ngadix

5 waxtckti aqaxi-ilguramida itgi%aba. KwoMau itc!a7ng

iapla'skwal da7ukw' iena^xat aqduxxw' itgi^pa idaiJa^umit.

Isk!u7ly' amEni isga^Iaps aqsuxxwa ili^xaxqctaq daxuk'

istaxnalxat. Isk!u7lyJ EnEgi iap!a7skwal aqduxxwa itkcie7nE-

mat, kwordau aqexsllxwaya. Alk!waxdit amsni aqiuxxwa

10 sik!Exnxat; a-ist^x alilxEl^xwa ilapu^cba daLJa7 tftga^a-ix.

Aqoxxwa w6xqlq2 ilaxlqpa, algiuxxwa isk!uxly'

nix iq!axlalEc iap!axskwal yaxxliu T

*--
Gaxngadix k!axy' at!ixwat- k!axy' aq!exwiqxe ; k!axyj ic-

gwo'lala; k!axy' iqlfstEn. Itqlu'tc'3 a'mEni tsE'xtsEx gaq-

15 tuxx itkia'munak. Akaxcat,4 amu'tan:4 Gax2ngadix ga-

qxo'x' alxu'Lat; gatku'x Nadida'nuit daxuax a'xka. Aga

daxuya wixgwa

6. FIRST SALMON CATCH.

QlatsE'n5 aqxigE'lgay' igu'nat walxixba. Aqxiugwo'pga.
Kanauwax2 ayuxwi'mux' itqie'yoqtikc tslu'nusmax. A'xt'
20 aqxo'xwa su't wa'lxi.

u'luck is a kind of soup made of heads of salmon and white salmon.

words may be translated «sleeveless shirt." They contain the same
em (-qtrj) and differ only in gender (fern, and neut. respectively).

A boy goes to get the horses. Now the sick man has
remained quiet ; now the sick man has drunk fish-soup l
and water. Now he will get well ; now he has got well.

5. CLOTHING.

In olden times people wore no trousers ; just a slight
affair (made of) a raccoon's scalp was fastened about
one's legs. There were no stockings ; long ago a man
would spread out grass in the moccasins. And warm
moccasins were made out of a deer's hide, its scalp, as
above. A hat was made out of a coyote's head, two of
their scalps, as above. Out of a coyote's hide gloves
were made, and (coyote skin) was worn around the neck.
Out of tule a twined fabric was made ; a person would
wrap it about his buttocks so as to keep warm wherever
there was snow. A "woqlq"3 was put on a person's body •,
he would make it out of coyote (skin). If (made out of)
raccoon's skin, its name was "Mqlq."5 There was no shirt.

In olden times there was no bucket, no knife, no gun,
no ax. Trees were split by means of bones.3 In olden
times dip-nets were made out of "Indian string";4 this it
is {pointing to specimen) out of which Indians made them.
But nowadays, not so.

6. FIRST SALMON CATCH.

A salmon is caught at the fishing post for the first

time.5 It is steamed on hot rocks. All of the old men

eat it, each a small piece. That fishing post is (thus)
made lucky.

3 That is, elk antler wedges.

* aka'cat is the material itself (Apocynum cannabinum, Indian hemp), amu'tan
the string ready for use. * The first catch of the season is meant.

7. ERECTION OF STAGINGS AT CASCADES.

Aga tca'gwa-ix' aqcutx'wi'tcgw' icE'lxlxmax. Lxo'p-
Lxop aqiawi'xa ittslE'mEnEmax.1 Ag' ittcqoa' 'Idi'a tca-
gwa'-icq. KEla'-ix* Igoa'filx LaxEma'gapx- 3 quxwinxa'nan
ittslE'mEnEmax, tlafxe'wulx ifka'la. K'atkVdmax lugwa-
5 k!axnq3 hcqoa7. Qarxw' alakxkia^w' a^k' axniwad aqxa-
gEtnxa'gaba. AqlgE7lgaya te/xka da7ut' ilka^a la^Emagapx*
walxi'ba. Aquqt!ixLx' ads^dEx. A-ik!aru aqlu'xw' ila-
waxnba iHpa'g EnEgi. Aga kxwoxpt Ixli'wix* k!axu lilu'xtix*
bama na'qxi tcxa7 kluyEm. Aga kxwoxpt aligu^x' ik!a'-
10 munak qxE'mkxit adiglax-id' idE^xam bama na7qx' ayula-
p!axtcguxwida.

Lga'gslgat atslfi'mEna; aga IxElsqla't qa'xba yaglu'xtix-.4
Aga tslsklElu'tkt iltcqoa" qxExnEgi lu'xwunit. Daluklu'g
alxa'tx' iltcqoa'. Aga kxwo'pt lExb alga'tx' atslE'mEna

15 dakxwo'L na'wit; qxatgi'a kwo'ba datsagwou' qa'xlkun
algutxEmi'da. Na'wit k!a'u algagu'xw' adE'xdEx a'xka
qx' ilaku'lx; na'wit aqlakxa'tgwaya tklalamat Ixli'wix.
Wixt!a da'ukwa i'nat. Kwoda'u aqdaktc!exqlgw' itkla7-
munak; k!auk!a'u aquxxwa itbi'nalx snEgi. Ag' alcx'u^-

20 gaxid' icElxlx. Ak!uxn' alakta'gwa; daxukwa wixt!' aqxa-
gEmxa'gaba. Cda'xtau qxelxu;i: bam' icExl?J?. Qxe'd'
icda'xEmagapx-.5 K!arya ceiwatkla'ck' ilgoa'Hlx afcgEmxa'-
gaba; qxa'daga kElax-ix- ilgoalilx ila'xEmagapx-. Qxf-
dauEmax.

Borings have been made some distance out from the shore when the water
low. Into these holes the poles are later to be set as supports for the fishing
platform. ; ;

1 Equivalent to tiaxEma'gapx'.

7. ERECTION OF STAGINGS AT CASCADES.

Now in summer stagings are prepared. Holes are made
for the staging-poles.1 Now the water comes, summer
water. A special person, a workingman, is set aside for
setting in the staging-poles ; he is a strong man. Every
now and then the water comes up in time to use them.3
Whichever fishing-post it fits, that one is first worked at.
He is taken to the fishing-post, this workingman ; a fir
sapling is pushed out from shore so as to balance and
the man is tied with a rope about his belly. And then
the rope is (also) tied on to the shore, so that he may
not be drowned. And then he walks out on the tree
trunk and at the other end the people sit on it, so that
it may not tilt up.

The man holds a staging-pole and he knows where it
is prepared for it.4 Now he looks to see how the water
flows. The water slackens in its course. And then he
drives the staging pole under water so that it fits right
in its place. Sometimes it misses there, but after a while
he sets it up. Immediately he ties on to it the fir sapling
on which he has walked out ; immediately rocks are piled
on it on shore. Again, (it is done) thus on the other
side. And logs are put crosswise over the saplings and
they are tied by means of hazel ropes. Now the staging
is finished. The water comes up to another fishing-post;
again, as before, they work at it. That staging is for
fishing with dip-nets. Thus is the work done on it.5 Not
any person taken at random can work at it ; a person
just for that particular purpose (is employed) as working-
man. That is how things are.

3 Literally, "it fits them."

4 He knows just where the holes are which have been dug for the reception
of the staging-poles.

5 Literally, "thus is its work."

1 86
8. RIGHT TO FISH-CATCHES.

Alxi'lxul' a'watci IgutxEnii't ilgoa'lilx kwo'ba pa'l i
xam idabl'tcEm tqle'yoqtikc. AltfiLa'-idam' ixqle'walal.
Cma'nix p!aT algigatxa'-ima-axdix' icE'lxlxb' altxui'da lixa't
itabl'tcEm ; igiwo'gw' algiugwi^Elxl' aga yaxxtau laxka7
5 bama fgiubftcEma. Cma^' aliliLa^idama daxukwa mo^ct
daxukwa Juxn aLiLa'-idama aluxta^cgwam' alkdugwatxa'-
ima-ulxEma. Cma'ni p!arla Jixaxd wftlax alkdugwflElxl'
alkdudi7naya laxka7 bam' alkdubl'tcEma. Cma^' alitiLa7-
idama daxukw' aLiLa^idam' aluxta^cgwam' ahx-wixda daxb'
10 itabl'tcEm alxatge'lxEm' alalxul ilapu'tcb' aga daxxtau
taxka" bama; l^p aiuta'-id' ilabl'tcEm. Aga da'ukw'
itkla'nl.

9. TRAINING FOR STRENGTH AT CASCADES.

y l ilkla'ckac alkdu'naxl' iLxe'wulx ; sa7qu qE'nEgi
wi'lx kwo'dau itpogo'xmax aluwacgi'wagwo'tcgwa. IkV-

15 qxEmlt algiuktca'nEma ; ya'xka qxi tdula tci'llud ikV-
qxEmit. Qfi'nEgi yaxa'qxsmit hax-ai daxukwa alxfluxwa
kwo'dau atclxi'maya. Cma'nix atchd'maya bamv iLxeVulx
atklugwi'' ilklalamat. Qa'xb* atcihmi'ma-axdix'a kwob'
alktugwi'a. Qxa'ntcipt alklxa'tgway' atdulxamab^t. Cma'-

20 nix kwo'pt alklugwi'a aga ya'xdau pa7! algiu'xwa yaxax-
qxEmit. Cma'nix a-itsxExp3 wi't.'a kVdux- xa'bix'ix- atctxi'-
maya; ha'-ai yaxa'qxEmit paxl algiu'xwa kwo'dau stu'x'w
ahcu'xwa.

Hagikcta'mEnil8 fi'xat aga daxka7 bama h/pgEnat Ikdu-

> Literally, "moves himself."

i87
8. RIGHT TO FISH-CATCHES.

(Where) a person fishes with dip-net or sets his net,
there it is full of old people who have come to get fish.
A fish comes into his net. If he quietly puts it down on
the staging, some one, who has come to get fish, stands
up ; that one kills it, keeps tapping it, and that (fish) he has
obtained for himself. If a fish comes into his net, just
so if two, just so if three come into his net, they come
out to the surface of the water and he hauls them up
on to the staging. If he lets them lie, again some one
keeps tapping them, kills them, and obtains them for
himself. If a fish comes into his net, just so if several
fish come into his net, they come out to the surface of
the water ; a person, who has come here to get fish, stands
up, (but) the dip-net fisherman slaps himself on his but-
tocks and those (fish) belong to himself; those who have
come to get fish sit squatting. Now thus the tale.

9. TRAINING FOR STRENGTH AT CASCADES.

A boy trains,1 he looks for strength; he travels over
all kinds of land and mountains. He takes a command
with him ; he who trains him gives him a command. What-
ever the (trainer) commands, that he must do for him before
he lets him go. If he sends him off, he carries rocks for
strength. Wherever the (trainer) directs him (to carry
them), there he carries them ; he piles up as many (rocks)
as he tells him to. If he carries that many, then he
fulfils that command of his. If he falls short, 2 the (trainer)
sends him off again next day in the evening ; he must
fulfil his order before he is released.

An inspector,3 a certain person appointed just for those

2 Of he gets exhausted before the directed amount of work is done.

3 Literally, "his always coming to look after things."

i88

xwokcta'mEnil da'-itcka qxi uxwa'la idaxEtna'gapx'. Da'u-
yax i'x't ikVqxEmit wi't!' iLxe'wulx bama. Ahi'ya xa'bi-
x-ix- inatcka'nlit EnEgi idbi'nalx afttduxwa'ma.1 Ya'xka
ikVqxEmit atciu'xwa yakli'la ; qa'uad idbi'naix afkdu'xw'
5 ilk.'a'ckac, atclxukcta'ma yagikcta'mEniL Cma'nix atcdi-
iLa'ma yak.'Ha kwo'pt natcdupgEnayaba7t stuxxw alxu'xwa
fa'xka qxi

10. WINTER BATHING.

A'ngadix' nkia^kacbst itql^yoqtikc qxarnutck atgiu'xwa
tcagExlqlix'. Aga kwo/ba nxugui^catkt. Aqnolxa^a :

10 "Cma'n* amugopti'da a^itsxEp na'wit amxqwo'dama ;
cma'nix k.'a'y' amugopti'da kl^y' amxgwa'dama." Yax'
itckla^c iqxaxnutck nkla^kacbEt ag' adnEnklna^xida
da'xka daxud aqxnuka'm' ag' anxuguwi^catkEma. Cma^i
a'-itsxEb anugopti'da sa7qu alixu'Jgw' aqxEnugo'tcgEma.

15 AtgEnulxam' ilqle'yoqt : "Mxgwa'tam." Kfnua qte'm
anxuxxw' aga dnu qxa'daga ha'-ai 'nuxya. Da'kdag aq-
nu'xwa ngaquda/tx qaxxb' itelEqla^ liablaxd ikaxba oVatci
daxukwa daq!axb ixi7gat.

AlgfnEluda iqlfstEn bama capca'p qiuxi/nntf ikaxba.

20 AJgEnulxa'ma : "Saqu Lx67b amiu'xwa-axdix-a ; Is'b am-
xuxxwa, amxkta^cgw', amxElga^w', asErnxslu^ka a^pxiamd
aga'Lax, wa" 'mxu'xw' amglu'maya ; Is'b amxu'xw', amx-
ta'tcgw' asEmxElu'tka tcIe'qlkEmt giga'd, wax na'wid wi't!'
amxu'xwa; Is'b amxu'xw', amxda'tcgwa, wi'tla daukw' am-

25 glu'maya, iwa'd asEmxElu'tka tcIe'qlkEmt ; k'b amxu'xw',
amxda'tcgw', asEmxElu'tk' u'lpqdiamd aga'Lax, wa' 'mxu'-

Ropes made like twisted hazel switches, such as were commonly employed
to tie timber.

189

things, looks after the work of those who are training.
This one command is also for strength. He goes out at
night, he goes to make twisted wood-ropes1 out of a
grove of oak saplings. He, the trainer, gives the order-,
the inspector goes to see how many wood-ropes the boy
makes. If he reports to the trainer (that he has done)
as many as he had apportioned, the one that trains is
released. (If not, he must try again.)

10. WINTER BATHING.

A long while ago, when I was a boy, the old men
would tell myths in winter. Now there I was listening
to them. I would be told : " If you fall asleep before
it is finished, straightway you will have to go and bathe.
If you do not fall asleep, you will not go and bathe."
Now I was fond of myths when I was a boy, so I would
be satisfied with the things that I was told and would
listen to them. If I fell asleep too early, (when) it was
all finished, they would wake me up. An old man would
say to me: "Go in bathing!" I would try to refuse,
but in vain, so I just had to go. I was undressed entire-
ly naked where he knew there was lots of ice or also
where it was pressed together tight.

He would give me an ax for chopping up the ice. He
would say to me: "You will chop right through it, you
will dive under water, you will stick your head out, you
will turn around, you will look to the rising sun, you
will cry out lwa!', you will shout. You will duck down
under water, you will stick your head out, you will look
across this way (i.e., north], straightway you will again
shout 4wa!' You will duck down under water, you will
stick your head out, again you will shout as before, you
will look across yonder (i.e., south). You will duck down

i go

xwa; lE'b amxu'xwa lagwE'nEtnix*, mxda'tcgw', aminxa'-
nauEnx' igu'cax, wa' 'mxu'xw', aga ko'pt, amxatkiwa'ya."

ya'xdau andi'mamabEt aga a'ngadix- ugwi'hrix-
watu'l, tfgna'fxat qxEmx'i'udEmax itanft'qliq ilxklwa'iulkl.
5 Qxnulxa^a: "Na'qxi qsakli'dfilk waxtul; iwa'd EmxEl-
gaxgwa, imipu'tc ya'lud wa'tul; pcux agsmu^wa k^E'ldix',
agEmu'xwa kVldix* amu^da." Yaxxtau qxexdau ga-
qxE'ntx bama kl^y' i^mqt kwoxdau iLalxeVulx, axwatci
daxukwa iyu^max gilgElxulal. Aga gaxnuit nk!axckac bama7

10 k!axya qxaxntcix itctcgE^Em ; da^inua tklxeVulx ; k!ma
kla'ya ganigixtkEl dan iaxxleu iyu'lmax,1 qExnEgi lkaxn
ialgwilit. Cmaxni k!axy' ikaxba wrmalba ix'tma^ix' aknfm
a'watci abu'd i^luxt ; Jakaxxt' iltcqoa" 'tenxElgwo'da. Abuxd
a'watci 'knfm ktaxcq tcagE'lqlix- tclElbo'nil da/minua ax-ic

15 qxi maxnk ts!uxnus a-its^s. Qxfdau.

1 1 . RAINBOW AND MOON SIGNS.

Incakle'cmanix wimaxi: bama. Cmarnix ayutxwi^a2 imqxaxtc
quctixaxa yaxxdau alxduxma ilgagixlak. Qaxxba Lixxatmax
iakla'mEla iia'mqxatc. Cma'nix tcagwax-ix cpa'k agaxiax
alaxu'xa, annErnEna ala'xlaya; yaxa cma'nix itlu'kti ila'm-
20 qxatc yaxa tca'ctcic. Da'ukwa tcaxE'lqxlix aga alulaMda
ittga' ; cma'nix ia'klamEla imqxa'tc, ka'nawi dan alixuxxwa
icgfhi ikxa'lal dan wika'q-, yaxa da'uka ila'mqxatc it!u'kti
alixu'xwa LJa^Ia k!ma tcaxslqxlix. Da'uya t.'u'nwit inca-
kl^cmanix na'qxi nca'imadikc incaxE'luit; qxi'dau ya'xka

1 Literally, "what its name a guardian spirit." "Not what" = nothing.

under water, you will stick your head out, you will look
to the setting sun, you will shout 4wa!' You will duck
down under water for the fifth time, you will stick your
head out, you will look up to the sky. Then enough ;
you will return home."

Now when I came home, a fire was already burning.
On the ends of my head-hair icicles were dangling. I
would be told: "Don't be looking at the fire-, turn away
from it, present your buttocks to the fire. It will quickly
blow at you and make you grow quickly." That is how
I was done to in order not to be sick and in order to
be strong, or, just so, in order to prepare one for a
guardian spirit. And indeed ever since I was a child I
have never been sick ; I have always been strong. But
not at all have I seen anything that they call a guardian
spirit, l I do not know what it is like. Sometimes,
although there is no ice in the river, it is present in a
canoe or a boat ; in that same water I would bathe
myself. In winter the water of a boat or canoe always
freezes, which is just a little bit cool. Thus.

1 1 . RAINBOW AND MOON SIGNS.

(These are) our signs, who dwell along the river. If
a rainbow appears,3 truly (it signifies) that a woman will
give birth to a child. Once in a while some one has a
bad rainbow. If it is summer, (this signifies that) the
sun will be strong, he will sting and burn; if, howe-
ver, he has a good rainbow, then it will be nice and
cool. Just so in winter snow will fall, when the rainbow
is bad ; everything (bad) will happen — rain, west wind,
or east wind. Just so, however, (if) one has a good
rainbow, it will be nice and warm, even though it be

2 Literally "stands."

192

we'mai; qxi'dau ka'nawi da'-itcka ki'kct ada'wawat.1 Ixt-
ma'x aqxigElgEla'ya mokct- ixtka'dix ; quct ya'xdau ic-
qli'nya.

Cma'nix aqxagE'lgslaya ak^mfn xa'bixix iqlexa'nEba

5 qlwa'p tcu'wat ina^kadix ya'xdau quct aga q!waxp ilpa7!-

qau alxi/xwa ilgagixlak. Cma^ix aqxagE^gElaya akuLmi<n

cgu'wat ctmokct icq!^xarnEba ya'xdau ilgagi'lak alu'mEqda

kwo'dau icga'xan alxLar-ida. Yaxa cma'nix wa'xix aqxa-

gE'lgElaya akuLmrn imqxa'tc yaxLaxdakut quct ya'xdau

10 aqxlxitpo/da. TcaxE'lqlix wa'xwax akuLmixn atkbaMwa

tsman^x qxu'qEmit; klaya7 aluxwa'nimananma ada'kcEn

Engl. Itk!l'lawa iaga'il itca'tcaq alixu'xwa ; ma'sa pu ala-

xu'xwa akuLmixn.

12. SHAKER GRACE AT TABLED

Ma'ri na'ika wa'naqc! Ag* inigE'mla-it ila'dam. Ag'

15 ipte/x anie'lux' aldu'.tk. Ngitxudi'nEmtck Ji'd tfke'wax Ha-

da'm.3 Daxuya (pointing with right hand to head) wia'm,

'da'uya (pointing to ^^^^yaxaxnv daxuy' (pointing to heart)

it!uxkti. yago'mEntf. Qfdau gw^nlsim itlu'kti.

» Literally "they 'kikct' their-speech." "Kikct" is a term that embraces.the various
probably mutually intelligible dialects of Upper Chinook : Wasco, Wishram, White
Salmon (= Mooneys' Chiluktwa), Hood River and Cascades (Kwikwulit), and
Kathlamet and Clackamas.

* Of the three Christian sects now represented among the Indians of Yakima

193

winter. This, to be sure, is not the sign of us Wish
rams alone. Thus indeed all along the river ; thus (believe)
all those who speak as we do.1 Sometimes two (rainbows)
are seen at once. Truly that (signifies) twins.

If at night the moon is seen with a star closely follow-
ing her to one side, that truly (signifies that) now some
woman is soon to become a widow. If the moon is seen
with two stars following her, that (signifies that) the
woman will die and her two children will die. Now if,
when it is yet daylight, the moon is seen with a rainbow
about it, truly that (signifies that) somebody will be
murdered secretly. In winter, (when) the moon shines
very brightly, the people all go out, plainly she is seen ;
they never point her out to one another with their fingers.
It is a bad sign, a great frost will take place ; the moon
would become ashamed (if pointed at).

12. SHAKER GRACE AT TABLED

Mary, my mother ! Now I am sitting at the table.
Now I shall put medicine into my spirit. Help me, give
light for the tables.3 This is the father, this his son,
this his good heart (= the holy ghost). Thus always
good (= Amen).

Reservation (Catholics, Methodists, and Shakers), the Shakers are probably the most
religious. A number of Wishram hymns and religious texts are in use among
them. See Mooney, The Ghost-Dance Religion (i4th An. Report Bur. ofEth., Pt.
2, pp. 746-763).

3 This probably means, "Illuminate my spirit while I eat."

13 — PUBL. AMER. ETHN. SOC. VOL. II.

194

III. LETTERS.1
i.

Ninigt'tg' imitda'xwi. Aga sa'qu ninxi'tx-witckut pu ninu'-
ya ninix-matkli'nuaba itcE'lx k!m' aga ninigi'tg' imitda'xwi
nimxtki'm k.'a'ya kwo'ba yaxEmakli'q^nil ya'lqdix- alitklwa'-
alakwida. Aga da'yax tql&'x E.ndu'xt anxElEqla'xjda cma'-
5 nix Lqla'p pu aniugumakli'nuaba itcE'lx da'uya klmala-
lidix*. Tq!erx Endu'xt anxitqla'xida ma^kayamt kVlt.
Ninxi'tluxwan pu anurya k'uldix* qla^ssn ag' acsnxat-
wo'gw' aga naxqxi nxs^qlat dafn aniuxxwa. QaxdEe garnuit
anxitqla'xida maika'yamt. Naxqx' it!uxkti-ix' inxgigla7-
10 gwax k!ma na'qxi dnux Enxi'mad • itctcgE'mEm k!ma/ dnux
a'-ic naxqx' itlu'kti-ix' inxg^glagwax lux'wa'n qxErn'Egi.
Amixa'n M. W.

NiniqixLgix, ninxatklwa7, timd^mam mo'kctba wixgwa
ya^ilxam di'ndin. Ninigi'tg' igoa'lilx itcxa'n kwaic ia'-

15 gwomEntf k!max dnux na'ikab' itkxa'dagwax k!arya ya-
gwo'mEnil wi't!' ix*t wi'gwa. Iba'ctEn idiaxilalit nigixtki'm
kla'ya yago'mEnil nio'kct tfgwo'm.Ex qla'tsEn. Nadida'nuit
tgaxi'lalit digEmxa'gapx*. AyamElu'xwam' itc!arxwi qxa'n-
tcix wi't.'a cma'nix itcx-a^ alidE'niEqta. Inxlu'xwan k!ary'

20 ayamgi'tgElx ya'lqdix'. Cma'ni can lgnuxkwul na'gwatx
amxaLik^i'tcgwa itcxa'nba. Akx'a'n nigi'mElutam itc!ar-
xwi; luxwa'n nimigi'tga. Ya'xtau itcla'xwi nimi'nit nigi-
ninu'yabEt. Qxfdau da'uda saxqu.

1 The four letters here given were translated into Wishram by my interpreter,
Pete McGuff, from the English versions given unaltered above, written by Indians
who have been to school. The idea that prompted the procuring of these trans-

195

III. LETTERS.1
i.

I got your letter. I was ready to go and change my
land, but after I got your letter you said the allotment-
agent would be gone for a while, so then, now I want
to know if I will be in time to change my land, if I wait
until this fall. You let me hear from you soon. I thought
I would go over and stay two weeks but now pretty soon
I'll be busy and I don't hardly know what to do. Be
sure and let me hear from you soon. I'm not feeling
very well although I am not down sick, but I just don't
feel good somehow. Your daughter M. W.

2. ' ••/ .

I started for home and got here Tuesday at 10 o'clock,
found my poor boy still alive but still, in my judgment,
he won't live another day. The white doctor said he
could not live for two days at first. The Indian doctors
are working on him. I'll write some time again if my
son dies. I don't think I'll see you for a long time. If
anyone knows me I wish you let them know of my poor
son. My daughter wrote you, I suppose you got the
letter. The letter you wrote me came when I was gone.

This is all.

. . .

lations was mainly to secure a small body of illustrations of verb forms, not ordi-
narily found except in conversation.

196

KLICKITAT VERSION OF SAME LETTER.1
Wi'namAc, tu'xEmAc, ya'nawiAc ns'pftdwipa pu'tAtntpA

I came, I came home, I arrived here second-day-on ten-at

wie'slikt. Au'yaxnAc inEmi cnua'i mi&'nEc a/xwi wa'qUc

time. I found my poor child still alive

ku inmi'pa pxuf tcaw iwa'da anatda'xi na'xc Iklwi'. Kxu'ix

and my-in judgment not he will again one day. White

live

twa'ti (i)na'txaana tcaw iw6'iitkuta m'pt. Tl'n twa'tima

doctor he said not he will stay two. Indian doctors

over night

paku'tkutca bowapl'tACA. A'natdaximAc mun nfikta ti'mAC

they are working they are helping Again I you some will give letter

him. time

MxExlq}at qExnEgi ninxtk^xax niamqi^qbEt. Ninxa^x
tcuxarnba gox{q ilgwo^ax. May la'ktix* nigatgu^it mo^ct
di7ndin iklu'n cftlix- niga-ixaLa'^dix- sitkum szm^ itcxa'n
itcinx^ma. Ancgiuxtg' a/lEma kVdux*. Itcgwo^Enil
5 L!arg ikirax; inxlu'xwan naxikaba qVdaga p' inxuVoq.
Naxqxi nxExlEqlat qE^Eg' anxi/xwa; saxqu itcxaxn i^mEqt.
Yaka'xtau wixlx ninilxiga^am ; na7qxi nxE^Eqlat pu wirt!'
anu'ya yaxdaxubo wflx. AmxtkligEmtcxi/gwaya cma^ix
p' anigElga7ya wixlx bam' ilxga^Enkc ; cmanix k!axya,

10 k!a'ya pu wirt!ax gwio'qt anxi/xwa. H^ai nki'ax ; k.'a'ya
yakla'mEla-ix- inxli/x'wan aga saqu s'nEg' inxklwo'kct.
K!axya t!a7y' iqixux. Ninigi'tg' iba'ctEn idiaxilalit kwo'dau
wixt!' alu'nikc Nadidaxnuit tgaxHalit. Na'qxi nxE'lsqlat
qs'nEg' anxu'xwa. K!axya dan nigEmtu'xwan itcgwo'mE-

15 nit. Da7uda sa'q0.

1 Inasmuch as very little western Sahaptin material has ever been published,
the above short text may not be entirely unwelcome. Doubtless the phonetics of
the Sahaptin have suffered somewhat through the fact that the letter was transla-

197
pa'iAcnAc miin iJia'uida A'SWAU. Pa'-icmac tca'u mun

if my some time will die boy. If I you not some

time

q!i'nuda a'natclaxi wi'at!ic mi'ckmnAmAca bacu'gadaxnai

shall see again for long time I wish you me would let know

inEmi'ki cE'nwai a'swan mie'nAc. InEmi mie'nAc a'iat

my-about poor boy child. My child female

ini'am ti'mac ; pa'-icnAm wu'npA. Ti'mAc nAmni'ma wi'-

she gave letter; perhaps you did get it. Letter you me gave I

you

nAnAc k'u'k^Ac tcau watcA'.

went then I not was.

You know in what condition I was in when I left you.
Well, I stayed with my son eight days. Yesterday, May
4th, at 2 : 30 P.M. my son passed away. We will bury
him to-morrow. Well, my heart is broked. I feel like
I'd like to kill myself. I don't know what to do, lost
my only sweet son. The boy I was there to get land
for, but I lost him and don't know if I'll come that place
again. You ask if I can get land for my grandchildren ;
if not, well, I won't try noway again. Well, I am satis-
fied, nothing to make me feel still bad, as I got all I
can try to save my son. But they failed to cure him.
I got white doctor and besides three Indian doctors. I
don't know what I'll do. I don't care for my life. This
is all.

ted by Pete McGuff, a Wishram. A is to be pronounced like u in English but,
ii is long open e.

2 Chinook Jargon for "noon;" literally, "half day."

198

' rijrri :/, 4.

Ninigi'tg' imitcla'xwi a'ngadix- • klwale' ninxitqla'xit
maika'yamt wi'tla. Idia'giutgwa'xix' ninxithi'xwa-it nin-
xi'tcmoq S. k!ma Mrs. M. icdatcgE'mEtn ; nagwa'tx aga
pla'Ia da'ya da'pt. Ka'nauwe pla'la di'ka yaMma cpa'g
5 ixifldix* da'ya da'pt. Nintguxwatca'mit qa'uatk' iguna'd
idiaga'qctagokc nintxatklwa'-itambEt. James F. Grand
fio'nde-iamt nigidi'mam ; aga kxwo'pt nitctu'kl q'a'uat.
Aga kxwo'pt Mrs. A. di'ka nigaxtki'ax ; niktu'kt q'a'uat.
Wi7t!' agEwu'lx' ZteY&r-iatnt di'ka nigaxtki'ax; niktu'kl

10 q'a'uat. Aga kxwo'pt kla'ya ta'blat duk!wax-itix\

Nintx^matga'b' \\£a' nnerybz. sqfLak k!ma A. nigi-
gi'tga wi'mqt agakcE7nb' ix'qle'walal ielE'xlEx. Aga kxwo'pt
p!axla ni'ntxatx k!axya Iga'blad uxwoqle'walal. \\.ca'nnery
aga q!oaxb aluxwatbu^ida qxe'waba k!a7ya fga'blad u-

15 xwoqle'walal wi'malba. K!ay' itlu'kti-ix inxgigEla'gwax nin-
dimamba't Ya'&zma-yamt ; aga kxwo'pt k!a'ya Iga'blad
inuxwaca'mit uxwoqle'walal. Da'uya sa'q11 da'uyaba da'pt;
qxe'dau ag' anixbua'ya^ Andu'y' iduna'yaxiamt qxa'uat-
b* Hgwo'max nxlu'xwan. Nki'ax

ami'utxix — .

j :i;'%I>I;jivi.»i.un^ \{f:t *iol LjfijKi j'v*.i run i '":;.
r ; ; .• •' i T "

" :.l » ;".•'•:- .. '• i.' > i»OVV . 'llJi'^ii "/"i»''''V \ •;. ' v";^ -' _;

: !!,; JIT« i ; iiKtl IfUfi [:i:ft off! r^^

199

I received your letter some time ago and was glad to
hear from you again. I was sorry to hear that S. and
Mrs. M. were sick. I hope they are well by now. We
are all well down here but the weather is very warm at
present. We dried only a few salmon-heads. After we
came home and James F. of Grand Ronde took some
and Mrs. A. was here and took some and my niece from
the Dalles was here and took some and we haven't very
many left.

We worked in the cannery awhile but A. got salmon
poison in her thumb and we quit as there is not many
fish anyway. The cannery will soon close as there's not
many fish in the river. I haven't felt very well since I
came home from Yakima and I didn't dry much fish.
This is all I can think of for this time. So I must close.
We are going to start for the huckleberry patch in a
few days, I think. I remain

Your cousin — .

2OO

IV. NON-MYTHICAL NARRATIVES.

i. A QUARREL OF THE WiSHRAM.1

Luxwa'la-itix- tfa'xluit Wa'qlsmaba -,2 Iqa'uadikc fxe'la-
itix- Wa'qlEmaba tqa'uadikc hce'la-itix* wi'lxamba Nix--
lu'idix-ba. Aga kxwo'pt galu'kw' agwi'xqwix ca'xalix'.
Aga kxwo'pt gaiga'xtcmoq ; gaqa'ltcmoq cu'lulululu.3 Aga
5 kxwo'pt i'x-ad ikala gali'kim : "Iqaltcmoq itcoVcxatpa."
Fxat gali'kim: "Icga'gitcpa iqa'ltcmoq." 1'xat gali'kim :
"Itga'piqba iqa'ltcmoq." Aga kxwo'pt tslu'm galxu'x.
Aga kxw6xpt galgu'gwig' ilaga^atcx. Kxwopt a'ga galx-
di'na, galxwo'q ka^amokct. Galxdina'4 ; pla'la galxuxx.

10 Aga kxwo'pt alalxi'luxula daxukwa itctagi'tcxutkc icta-
xala ctixgEmuxt, watch cx^gEmuxt ; yaxax yax ayaxi^xulx*
itguna't ctuxu Tal, iciaxa^a ctrgsmuxt. Luxn ite^x gaxlxux
kwo'ba galxe'la-it; kwo'ba galxdixna ; p!axl' aga ga'lxux.
Aga kxw6xpt gtiflcim ita^luit : "Lluya7 qatgi ag' alxuxya

15 qxa'damt; LJuya7 nilxaxtx Mxaxa^ukc ; ag' algiu^axla
wflx." Aga kxw6xpt galguxgwiga icgE'nEmax. Aga
kxw6xpt galu^ya. Yaxtabax2 galu'ya Walawalaba/2 ; Ac-
nEmbax2 galuxya •, NuLla-ikba^ gak/ya; naxwit NuL!ar-
nuL!abax2 gatu'ya ; na^wit Sts!Emtsibax2 gahixya ; naxwit

20 Wisu'mba gah/ya-, naVit Ta^alanba galu^a; naVit Txaxi-
aunaba galu'ya; naxwit wiqxalba72 4 galiglu^a-ix* ; naVit
Po'uwankiutba^ galaxgluya; naxwit Xitla'iba gahi'ya; na'wit

See Mooney, op. cit., pp. 740, 741, according to whose version the emigrant
Wishram travelled up the Spokane, not the Yakima. Of course the tale is purely
mythical, but is separated from the myths because of its pseudo-historical character.

1 A Wishram village which was a short distance up the river from the main
village Nixlu'idix or Wu'cxam.

* Very high pitch.

201

IV. NON-MYTHICAL NARRATIVES,
i. A QUARREL OF THE WiSHRAM.1

The Wishram were dwelling at WVqlEmap;2 some of
them were dwelling at Wa'qlEmap, some of them were
dwelling at the village Nixlu'idix. Now then a duck flew
over their heads. And then they heard it, it made a
noise: shu'lulululu.3 Now then one man said: "It made
the noise with its beak." One said: "It made the noise
with its nostrils." One said: "It made the noise with
its wings." So then they got to arguing. And then
they seized their arrows. Then indeed they fought, both
parties killed each other. They fought and fought (until)
they ceased.

And then, (whenever) any one fished with dip-net, thus
two men provided with quivers remained near their friend,
kept watch over him ; while he, the dip-net fisherman,
caught salmon, his two friends staid near him. Three
years passed by and there they dwelt; there they fought
(until) at last they ceased. And then (one party of) the
Wishram said: "Being in some way disgraced, let us
now go off somewheres ; we have become disgraced be-
fore our friends. Now let us go to look for (another)
country." So then they took cedar planks and then went
off. Way yonder they went, among the Wallawalla.
They went on past AcnE'm. They went on past NuiJa'-ik.
They went straight on past NuiJa'nuiJa. They went
straight on past StslE'mtsi. They went straight on past
Wisu'm. They went straight on past Ta'malan. They
went straight on past Txa'iauna. Straight on they went
to a small river.4 They went straight on to Po'uwankiut.

4 Without doubt the Yakima is meant.

2O2

ixco/qutba wi'qxal galu'ya ; gahi'ya SAtA'sba; na'wit ga-
lu'ya IiJu'mEniba; na'wit Pata'xiba1 gahi'ya.

Aga kwo'ba gabd'la-it. Aga kxwo'pt itguna't itsu'iha
aga'kwal ickla'daqxi gafktu'x, galxE'lEmux. Aga kxwo'pt
5 galki'm: "Qxwotxala' yak!a'its wi'lx. Ag' alxu'ya i'wat
iklu'n' alg^unaxlama wrix." Gafu'ya nax2wit Patixkwi'utba,
aga da'uya wixgwa itba'ctEn algii/pgsna \Gafp ? Kwoba"
gatxHa-it. Yax-ima xa'bix'ix* atkduxxwa itgu'nat alalxi'-
luxuk; yaka'xdau ya'xliu wilx IxElExtgi'dix'.3 Aga wixt!a

10 galki'm: "Qxwotxa'la yakia'its wi'lx." Aga wi'tla galu'ya
galgiu^axlam wi^x. Daxuya wirgwa nio^xumit qarxba
galxidla^itix* ifo/xluit ga^gadix*. Itk!axlamatpa ickE^max
ixixnxat; qxe'wa nxE'lqlat galgi^kl icgE^Emax qxaMagatci
nxli/xwan la'-itcka ilacgE^Emax ita^luit ; dala'x pu gal-

15 dExmqt.

Aga wi7t!a galuxya galgiu'naxfam wixlx, galkla^u. Ga-
Wu'xwa-it: uAlguxgwiga itgunaxt lgaxblat qa'matg' it!uxkti
wixlx aga kwo'ba alxfla-ida." Galu'ya nax2wit W^natc-
caba-,4 galu'yam ila'xluit. Aga kwoxba galxfla-it galxi-
20 Iax2it. Aga wixt!a galki'm : "Ag alkla'yuwa." Aga
kxwo'pt wi'tia galkla'yu. Lga'p galgigE'lga wilx itgu'nat

-1 It was not found possible to definitely locate all of these Sahaptin place-names.
NuLla'-ik was somewhat east of Wasco; NuLla'nuLla was about 2\ miles east of
Nixlu'idix; Txa'iauna was at Summit, within the limits of Yakima Reservation and
some distance south of Fort Simcoe; Po'uwankiut was at Canyon, near Summit;
>A'tAs .is represented by Satus Creek of to-day; iL'.u'mEni was at the head of
Canyon Creek; Pala'xi was said by Pete to-be near Wenatchee, north of North
Yakima (if this is correct, the name is evidently misplaced in the narrative, as it
should come after "The Gap"). The course of the supposed migration was thus
cast for a short distance along the Columbia, then north across the divide between'
the Columbia and the Yakima, and then along the Yakima to the Wenatchee.

203

They went straight on past Xit!a'i. They went straight
on past a dried-up small river. They went straight on
past SA'tAs. They went straight on past IJLu'mEni. They
went straight on to Pafa'xi.1

Now there they remained. And then they caught
Chinook salmon, blueback salmon, eels, and suckers ; they
ate them. And then they said: "Behold! the country
is small. Now let us go off yonder, let us look for
another country." They went straight on to Patixkwi'ut ;
now to-day white people call it "The Gap."2 There they
remained. Only at night do people catch salmon (there),
they fish with dip-nets. The name of that same country
is IxElExtgi'dix.3 And again they said: "Behold! the
country is small." And again they went on, went to seek
(another) country. To this day I see where (those) Wish-
ram used to live long ago. Among the rocks cedar
boards are standing. That is how I know that they took
cedar boards with them, so that I think they are the
cedar boards of them, the Wishram ; perhaps some may
have died (there).

And again they went on, went to look for (another)
country. They moved. They thought to themselves :
" We will get lots of salmon ; far away somewheres there
is a good country, and there we will dwell." They went
straight on to Wenatchee;4 (there) the Wishram arrived.
And there they dwelt, dwelt long. And then they said:
"Now let us all move." And then again they moved.
They took a country for themselves (where there were)

2 "The Gap" is the narrow pass through which the Yakima flows in break-
ing through the low range south of the town of North Yakima.

3 This is its Wishram name, and may be approximately translated as "the
place where two mountains nearly touch." Patixkwi'ut is the Klickitat or Ya-
kima term.

* In the country of the Salish Piskwaus or Winatshi, who dwelt along the
Wenatchee R., a western tributary of the Columbia. See Mooney, op. cit., p. 736.

204

Jga'blat kwo'dau itquctxi/Lawa fga'blat. Da'uya wi'gwa
kwo'ba Jxe'la-itix- agf a'ic ila'xluit. Cma'nix p' anu'ya
na'ika na'wit p' anuya'ma ilaxlu'itpa, algnu'gulaqfxa ;
na'wit p' alginuwo'gwa. Da'uya wi'gwa fa'-itcka ila'xluit
5 galgigF/lga wi'lx palala'i 'tgu'nat palala'i 'tquctxixLawa
k!ma na'qxi incklu'qxumit nca'ika. Qe'dau klu'xwan
ila'xluit.

2. A PERSONAL NARRATIVE OF THE PAIUTE WAR.1

Na'ika Louis Simpson soldier ganixtkixxax mo^ct ils^x
galuxwadixnaxba idE^xam aqhrwa'gwa pu hluwa^xayukc.3

10 Gaqxi'ntcit iqa'kEmit ; icta^x {soldiers gatci'ntcit: "Amc-
khi'wagwa iltlua'nxayukc; a-iLaxx ilaVan, a-iLqloa'b amo
klu'xwa Iaqxa7qctaq, amcgagE^g' ala^alxat. Aga kxwo'pt
Lq!uxb amcklu'xwa ilat^k ; cta^ilxam ick!ixtcax amcgix^ma
ilaqxaxqctaq ilt!uxanxayukc.w la^liu fxat \chief Palaxi-ini 8

15 fxat ia'xliu YaViwa;3 tcdalxexwulx icdakla^Ela icka^la
icta'mx.

Itca^ilxam aga^ax gantcuxya. Naxqxi gancklgixtkEl
wfxatba; guxLqb' agaxLax gantcu'guix. Gantcu'ya fxt
intcakla'munak k!un sfnEmokctlgal, da'pt gancu'ya idE'l-

20 xam hlu'anxayukciamt. Aga kxwo'pt gantcklgs'lgax wf-
xatba luwaxn gwE'nEmikc iltlua^xayukc. NaVit k!axu-
k!au gantckhi'xax ; kla'ya ilka'lukc Ja7-ima ifqa'dotin k!ma
ilnp/mckc. Gantco'guix. Aga kxwo'pt gantcgiguo'qox
sarqu itgaVulqt gantcxu'xwox ka/nauwe. Aga kxwo'pt

25 ka'dux gali'kim intca^tamx : "Aga mcxE'lkilx ag' amcE-

The Paiute or Snake Indian War spoken of in this personal narrative of
Louis Simpson has been described in detail under the title of "The Shoshone
War" (1866-1868) in H. H. Bancroft's History of Oregon, Vol. II., Chap. XXI.
(pp. 5 12-5 54)- The war was conducted against the Oregon Shoshones of Mal-
heur River and Camp Warner, the whites being assisted by a considerable body of
Indians from Warm Spring Reservation.

205

lots of salmon and lots of deer. To this day they
dwell there and they are just nothing but Wishram. If
I should go off, should go off until I came to (those)
Wishram, they would recognize me; straightway they
would kill me. To this day they, the Wishram, hold the
land (where are) many salmon and many deer, but we
people have not seen them. Thus believe the Wishram.

2. A PERSONAL NARRATIVE OF THE PAIUTE WAR.1

I, Louis Simpson, was soldier for two years when the
people fought, (when) the Paiutes2 were to be killed.
The order was given to us, the chief gave it to us sol-
diers: "You shall slay the Paiutes. You shall rip open
their bellies and cut their heads ; you shall take hold of
their scalps. And then you shall cut through their necks ;
you shall put the heads of the Paiutes ten paces off."
The name of one (Paiute) chief was Pala'i-ini,3 the name
of another was Yawi'wa ; 3 they were both of them strong
and wicked men, chiefs.

At 10 o'clock we started off. We did not see any
(Paiutes) on the way. At 8 o'clock we camped. We
started off one hundred and seventy of us, this many did
we people start off towards the Paiutes. And then we
caught about five Paiutes on the trail. Immediately we
bound them ; they were not men, only children and wo-
men. We camped. And then we dreamt that we all
became covered with blood. And then in the morning
our chief said: "Now do you make a fire and I shall
tell you something." So then we got up from bed, and

2 Ih'.ua'nxayukc, used to refer to the Paiutes, really means "enemies."

3 These names are probably Bancroft's Panina, the leader of the Paiutes, and
Wewawewa (op. cit., p. 550).

2O6

lukli'tcgwa." Aga kxwo'pt gantcxla'i-itckox. Aga kxwo'pt
gantcktgE'lgax itqta't.1 Aga kxwo'pt gantcgla'lamx ; aga
tcpa'q gantcgla'lamx. Aga kxwo'pt gali'kim itlo'xyal :
tfAg' amcElukli'tcgwa mca'ika qE'nEg' inixgigwa'gwa.
5 Dau' aga'lax ag' alxla'-id' ag' MgE'lkEl tftlu'anxayukc.
Cma'nix a'lEm' alxklgE^gsla acxu'xwa icgi'lti.'7 Qi'dau
gal^gimx itiu'xyal. Aga wi't!a gantcgla^amx iqta't gantc-
gi'guqhdx. Aga wixt!a fxad ikaxla gairgimx : "Ag'
amcElukl^tcgwa qExnEg' inikigw^gwa na7it!ax. Nigi^gsl-

10 taql iqwo'qwo 'g' ulpgd^emd agaxlax. Aga kxw6xpt ilgi7-
gElga iqwoxqwa ia^an3 ia^ima. Qfdau inixkigwo^wo."

Aga kxwo^t wa^8 aLgi ma/84 galuxwaxxax idE^lxam.
Htlu'anxayukc k!waxc gaho/xwax; galktca^umx. Aga
kxwo'pt gayutcu'ktixix. Aga kxwo'pt gantcgurgigax idki^

15 udanikc; gantckdaVixax itkala^idmat tkiuda^ikcba. Aga
kxwoxpt gatcintcu^xamx icta'mx11 : " Ma/kct mokct amc^ya ;
na'cqxi amcxElpIa^awulalama daruya w^gwa." Aga kxwo^t
gali'gimx icta'mx11: "Da'ulax iltsE'ndi itlu'ktix amtsklkli'tka.
Cma^ix axlEma amtcklgE^gsla daxulax iltsExndi

20 ixw' alxuxxwa wflxba lu^ix ag' a^Ema kxwo^t iV

xartxa karnauwe ; a^Ema darukw' amcxu^wa.57 Aga
kxwo^pt gantcuxix ; quctixaxa ilt!uranxayukc klwo^ixix ;
agatu'ya iltsE^di galuskE^Emux. Aga kxwo^t iVi gal-
xu'xwax ; lu'nix ixwi galxuxxwax wilxba. Aga kxwo^t

25 i'wi gantcu'ix ntca^kaba. GantcklgExlgElx iltlua^xayukc
ila'qlimax sfnEmokct alaxtul.

Kxwopt a'ga icgi^ti gacx^xwax. Aga kxwo^t Llaxku
gatci'uxwax icta'mx11 qxeligikctim. Aga kxwo'pt gali'-
gimx icta'mx11: "Na'cqxi Paiute so Idler ste-itokz.? Kxwo'pt

30 gaqxa'gElgax a.box ; capcaxp gaquxxwax; pa7! itga'matcxv5

1 The i(lta^J^^Pjece of hard wood that has a series of semicircular notches
cut into it : I s-^.^^^t Another piece of wood was rubbed up and down
over it, a "thrilling" sound resulting. In the war dance, as practised by the
Wascos, singing and the simultaneous rubbing of the iqta't accompanied the
dancing.

207

then we took hold of iqta't-sticks.1 And then we sang,
now strongly we sang. And then the hero said: "Now
I shall tell you people what I dreamt. Now this day we
shall die, I have seen the Paiutes. If we are to see them,
it will rain." Thus said the hero. And again we sang,
rubbed the iqta't-sticks together. And again one man
said : " Now I shall tell you what I, for my part, dreamt.
A grizzly bear ran away from us towards the setting sun.
And then we caught only the grizzly bear's son.2 Thus
did I dream."

And then the people yelled their war-whoop : wa-f- 3 and
jna-f.4 The Paiutes became afraid, they cried. And then
daylight came. And then we got the horses and put the
saddles on the horses. Now then the chief said to us :
"You shall go two by two; you shall not talk to one
another to-day." And then the chief said: "This flag
you shall well keep. Whenever you see this flag move
three times from the ground, then you shall all look
about. Thus you shall do." And then we started off.
Truly there were Paiutes not very far away ; now the
flag went on, went ahead. And then it moved, three
times it moved from the ground. So then we went and
looked about among ourselves. We saw houses of the
Paiutes ; they had seven fires.

Then indeed it started in to rain. And then the chief
took out a spy-glass. And then the chief said: "They
are not Paiute soldiers." Then a box was taken and
chopped open ; it was full of bullets.5 And then they

2 That is, "male cub."

3 This sound is broken up into short periods by quickly beating the palm
against the open mouth. The pitch of the vowel is very high, a shrill effect
resulting.

4 As before, but whispered. 5 Literally, "arrows."

208

Aga kxwo'pt gaqhi'tx tt'xat tfka'la gwE'nEm algal. Aga
kxwo'pt t!a't!a gaqtu'xwax itgoa'lala ka'nauwedan 'tipistol;
gaqa'wigitkax itgoa'lala kwo'dau itkJE'nEt. Aga kxwo'pt
tla'ya tla'ya galuxwa'xax idE'lxam. I'xt ikiu'tan t!a't!a
5 gaqi'uxax; da'b'1 itpixq gaya'-its ikiuxtan kla'u gaqdi'luxax
itp^q. Aga kxwo'pt "Ag' alxu'ya saxqu alxkl^xwa" gal-
g^mx. Aga kxwo'pt itkixudaniukc gantcugwa'la-itx.

Aga kxwo'pt gantcuxix sa'qu gantcklu^wax ilt!uaxn-
xa)fukc, sfnEmokct ala^ul sfnEmokct Wqlimax. Aga

10 kxw6rpt tc!paxk gatgi^ itkiu'daniukc ; q!woxp gantcklu^
xwamx. Aga kxwoxpt qe7dau gantckluxwax inxixamxulu-
max wa/8;2 lk!uxp lk!uxp galuxwaxxax itgwa^ala. Aga
kxwo'pt gatktxwi^x \\,Paiutes aga gafgi/gwigax ilagax-
matcx. Aga kxwoxpt lk!uxp Iklup galuxwaxxax qa'daga

15 dagapgaxp itxudll/t iWqlba. Twi gantcxuxxwax ; wirgwa
gantcxd^nax. Yaxta'b' aga'lax8 pla'la gantcxu'xwax. A-i-
Lla'x ila'wan, a-itqloa'b tfa^uk, a-ilq!oaxb ana^xat, cta7-
lilxam icki'tcax itaqxa'qctaq. GantckcgE7lgax ctmo^ct
ickla'ckac ax-ixad agagixlak fxad ika'la ik!axckac.

20 Gantckhi'dinax akti'lx labla'd.

Kwo'pt xaxbixix galixuxxwax. Kxwopt watch gantcxu^
xwax; wa'pul ganckca'wiglagwatckox itkiuxdaniukc. Aga
kxwo'pt ittslfnonks4 gaqxa'witcmoqax ; qucti'axa a'-ixad
akla'ckac galgaxgElga xaxbixix galgantcxta'mitx. GanxErl-

25 tcmoq na'ika (whistling]. Aga kxw6xpt gatcnu'lxamx ika'la :
"Mi'a lElxa'mam. Wi'tla Iklu'na-itc watch alxu'xwa." Aga
kxwo'pt ganlu'lxam: " Mcgu'yutk ; lk!uxna wi'tlax iW-
mam iltlua'nxayukc." Aga kxwo'pt watch gantcxu'xwax
antca'tilx tkiuda'niukcba. Gayutcu'ktixix. Aga wi'tla gan-

30 tcu'ix. Aga wixt!a gantcklgElgax ih!uaxnxayukc. Aga
wi'tla kwo'ba galuxwadi'nax ; ax-ixad agagHak a'niwad
gaqxwo'qox. Aga kxwo'pt galuxwadi'nax ; ftdu'p Iklup

1 Indicated by gesture. 2 AS above.

8 With gesture towards the western horizon.

209

were given out, fifty to each man. And then the guns
and all the pistols were carefully cleaned, the guns and
revolvers were loaded. Now then the people were all
prepared. One horse was carefully fixed up ; here l feath-
ers were tied on to a bob-tailed horse, feathers. And
then they said: "Now let us all charge on them." And
then we rode the horses.

Now then we started out and all charged on the Pai-
utes ; they had seven fires, seven houses. And then swiftly
the horses went, we came up close to them. Now then
thus we followed them with war-whoops : wa+ ;2 the

guns were shot off. And then the Paiutes came to a
stand and seized their bullets. Now then they shot ;
the smoke just darkened everything up about their houses.
We looked about and fought all day. (When) the sun
(was) over there,3 we stopped. (We) ripped open their
bellies, cut through their necks, cut off the scalps, (put
down) their heads ten paces off. We caught two chil-
dren, one girl and one boy. We killed many of them, a
great number.

Then it became night. Then we kept watch, looked
after the horses all night. Now then the horses4 were
heard to neigh; in truth the (Paiutes) had under cover
of darkness seized one girl and run off with her from us.
I whistled, and then a man said to me: "Go tell them!
Let some more of us keep watch. " So then I went and
then I told them: "You fellows wake up! Some Pai-
utes have come again." And then many of us kept watch
over the horses. Daylight appeared. Now again we
started off, and again we caught some Paiutes. And
again they fought there ; one of the women was killed
first. And then they fought ; bang, bang ! went the guns.
We caught some women. I killed a Paiute, we shot at

* Literally, "birds", (= "animals"), somewhat slangy for "horses."

!4 — PUBL. AMER. ETHN. SOC. VOL. II.

210

galu'xwax itgwo'lala. Gantcgu'gwigax idnE'mckc. Na'ika
ganidwo'q itlu'anxa; ftdu'p gantci'katx; ya'xka ika'la it!u'-
anxa da'n iatca't iga'qutEtx. A-iiJa'x ia'wan gani'uxwax,
a-iiq!wa'b ia'tuk, a-ilq!wa/b ayana'lxat. Kwo'ba gali-
5 xi'maxitx itiu'anxa da'n iaqla'qctaq.

Gani/yamx qaxxba gantcxdi7naxba, palalaxi idns^ckc
fkabla't. Palala'i agati'lx ana'lxat luxwa'n laktlga^. Gaq-
tudixnax ada7nal:xat. Qexdau galuxwadixna Paxutobb wflx
ia'xleu Gwoph^ni1 kwoxdau wflx iaxxleu Malhe'wa.1 Aga
10 kxwo'pt gantckluMinax saxqu adatrix gantcgi/gwigax Paiute
idnE'mckc. Xa^ixix k!a7uk!au gantckturxwax.

Aga kxwo^t gaqxE'ntculx gantcuxix iaga^l wilala ada-
tixJx it!uxanxayukc ; na^wit ilklala^imatpa gaqxExntcukla-
max. Aga kxw67pt lk!uxp gaqcEntcluxxax. Aga kxwoxpt

15 gaqEntcupgna^wanananumx mokcdga^ ilka^ukc la^ilxam
ilka'lukc ihloxi^luwimax ilalx^wulxumax wixt!ax. Kxwopt
la/lilxam qx^gEmtkix galxu7xwax • galuxwaxxax qxiq!a/q-
ba gactxwo^ox itkiuxdanikc. Aga kxw6xpt galuskE7-
nEmx ilka^ukc mo^ct mokct, gantsu^gEnEm intcaxniwa-

20 dike. Aga kxw6xpt naVid idE'lxam intca^ikouba gat-
gExntcuwax kwoxdau intcaxiuManiukc itga^atcx gactx6x-
mox qxiq!axqba idE'lxam. Aga kxwo'pt gantcu'ix ilk!a-
lax-imatba.

GatcEntcu'lxamx \captain: "Na'qxi a'lEma Lu7k amc-

25 xa'txa; amcu'ya a'natkadix. Cma'nix a'lEma lk!uxb alu-
xwa'txa itgwo'lala ag' a'lEtna mco'it; na'qxi k!wa7c amc-
xu'xwa. Aga da'ukwa Igucgi'wal, iqxa'kEmit niqe'lxElut.
Aga iax-ima alxlaMda," gatcEntculxamx •, "qs'nEgi mcxlux-
xwan? arga tci da'ukw' amcxu'xwa? ate' amcxla'-ida, ca'xEl

30 imcktxa' idEmca'kcEn." Aga kxwo'pt e'wi gantcktu'xwax
Intca'kcEn. Wi'tla nixE'lgakwax gatdu'lxamx : "Dau'

1 It is practically certain that these names are nothing but disguised forms of
the English Camp Harney and Malheur River.

him ; he, the Paiute man, had no shirt on, he was naked.
I ripped open his belly, cut through his neck, cut off his
scalp. There lay the Paiute without his head.

I arrived where we had been fighting ; there were very
many women. There were very many scalps, perhaps
forty. Those to whom the scalps belonged had been
killed. Thus they fought in the Paiute country named
Gwopha'ni1 and the Paiute country named Maine' wa.1
So then we killed them all and caught many Paiute
women. At night we bound them.

Now then we were taken, we went to a large lake
(where) there were many Paiutes. Straightway we were
brought to the bridge, and then we were shot at. And
then we were called out by name, twenty men ; ten men
were brave warriors, also strong. Now ten were put in
the rear ; the pack-horses were put in the middle. And
then the men went on in front two by two, we first went
on in front. And then straightway the people followed
us in back of us, and our pack-horses for the bullets
in the middle of the people. Now then we went up to the
bridge.

The captain said to us : " You shall not go back, you
shall go ahead to the other side. If the guns will be
shot at us, just go ahead. You shall not be afraid. Now
that is how we are travelling ; the command has been given
to us. Now we can only die," he said to us. "What do
you think? Now will you do thus? Are you willing to
die? (If so), lift up your hands!" And then we showed
our hands. Again he turned round and said to the
(others) : " Now this day we shall die. What do you
think? Now will you do thus? Are you willing to die?"

212

aga'lax ag' alxlax-ida. Qs'nEgi mcxhi'xwan? axga tci
daxukw' amcxuxxwa ? ate' amcxfax-ida ?" Galuxgwakim :
"A'-a! it!uxktix intcxluxxwan saxqu ncaxika dau' agaxlax ag'
antcxla'-ida." Aga daxukwa ax nixntcxux : "Aga daxuya
5 wixgwa antcxla'-ida." Cma'ni la'xya-itc aluxya alasgE^Em-
nan datcxa'-i daxuda-itc qxiqla'qba datcxax-i atgixa. Aga
kxwo'pt gantcuxix. Aga kxwo'pt gatgi'x idE'lxam ; gwa'p
gantcuxix. K!a7y' itli/anxayukc gwaxp gatgixx, intcaxniwa-
dikc. Aga kxwoxpt idE^xam gatgixx gwoxp. Da^m' it-

10 gaxqxat kwoxdau itgaqulixmax daxim' itk!axmunak.

Aga kxwoxpt kwoxba gantcuxguix. Aga kxwoxpt xaxbi-
xix watch gantcxuxxwamx itpoqoxxba. Iwaxd ndmoxkct
ganduxix ; iwaxd ctmoxkct gactuxix ; wixt!a ctmoxkct iwaxd
gactuxix yaxxtau. Ag' alatuxlpa watch antcxuxxwa waxpul;

15 agantgaxgElgElx watuxh Aga kxwoxpt gatcnuxlxamx naxik'
anuxya antulxaxmama itguxyEmxatpa : "QExnEgi tc!axl'
amuxy' axwatci naxika?" Kwopt gangixmx : "Naik' anuxya."
Yaxxi iaxJqdix ganluxlxamam ; aga gaxnuix. Aga kxwoxpt
ganuxyamx; ganlulxamamx : "Waxtul iaxxiba intgagExl-

20 kEl." Galigixmx \captain: "Ax-u alxuxya."

Aga gantcuxix; nax2wit gantcuxyamx ikaxlaba. Kxwopt
gantcuxix watu'lpa. Kxwopt kaxnauwe gantcgaxgElgax
watuxt daq!ax2p idExlxam. Dawaxx galixuxwaxxix. Aga
kxwoxpt lk!uxp lk!up galoxxwaxax. Gantckluxdinax ilt!uaxn-

25 xayukc saxqu luwaxn laxlilxam lk!un gwExnEma. Aga
kxwoxpt gantcguxgwigax ilaxiudaxniukc mokct ; ixxt iatcgEx-
mEm iaxqxuit ikiuxtan kwoxdau ixxt dadakdaxg iaxguL.
Plala lax-itcka galixkla-itx ilt!uaxnxayukc dadakdaxg iaxguL
ih!uaxnxayukc ila'xiutan. Wixt!ax kaxdux alqidixwi daxukwa

30 wixt!ax watch gantcxuxxwax watuxlpa. Waxpul gancklaxyux
gantcgaxgElgElx waxtut kaxnauwa; wixt!a kaxdux ganckf-
gE'lga alati'lx. Wixt!a gancxdixnax; ganckfuxdina saxqu.
Wixt!ax iLaxqxat gancguxguigElx iltkaxba. Aga kxwoxpt

1 That is, my companion.

213

They said: "Yes! We all think it well that we should
die this day." Now thus we agreed: "Now this day we
shall die." Whenever those who were in front advanced
fast, these in the middle would advance fast. So then
we went on. So then the people went on •, we went across.
The Paiutes did not go across ; we were first. Now then
the people had gone across. There were only their tracks
and their houses, nothing but logs.

And then we encamped there. Now then we kept
watch at night in the mountains. Two of us went off
that way ; two went off that way ; two again went off that
way. Now we were to keep watch all night for their
fire. Now we two caught sight of the fire. And then
he * said to me : " How about it, will you go or shall
I?" Then I said: "I shall go." Way off yonder I went
to tell them ; now I went. And then I arrived and told
them: "We two have seen a fire over yonder." The
captain said: "Yes, let us go."

So on we went ; straightway we came up to the man.
Then we proceeded towards the fire. Then we all got at
the fire, the (Paiute) people all standing around. It be-
came light. And then they shot. We killed all the
Paiutes, about fifteen. And then we caught two of their
horses ; one horse had a sick leg and one was sore-backed,
his skin all coming off. The Paiutes quietly sat on their
sore-backed horse with his skin coming off. Again next
day, just as before, again we kept watch for a fire. All
night long we moved and saw all the fires ; in the
morning we again caught many of them. Again we
fought ; we killed them all. Again we saw their tracks
in the snow. And then we followed them (until) it be-
came quite dark. And then one man said: "I shall go

214

gancldi/wax daxapxa'p nixu'xwaxix. Aga kxwo'pt gali-
gi'mx t'xat ika'la: "Naik' anu'ya ya'xtaub' ika'la idia'-
qxatba." Aga kxwo'pt gayu'yix ; gantcu'ix. Gali'gimx :
"Qatgi'ng1 inxux ca'niamt." — "Anu'ya na'ika idiaqxa'tba
5 it!uxanxa na'ik' aniwad," gali'kim fxad ika'la. Gatci'wax
idia'qxatba. Aga kxwo^t dagapga'b galixuxwa'xix.

Aga kxwo'pt gali'kim ika'la : ttDik' axgj alxugu'ya."
Aga kxwo'pt gantcu'guix kwo'ba iltka'ba. Ka'dux ganto
gu'itgEmux. Aga wixt!a gantcgixwax itli/anxa idia^xatba.

10 Laxx gantcxuxxwax aga tca-itgaxluqt watul. Aga gantc-
ga7gElgElx kaxdux. Aga kxwo^t iVi gantcxuxxwax ; a-i-
kia'u gantcxuxxwax li/lu gaxn. Aga kxwoxpt dakdaxk
gantcgu'xwax idEntcagwoxlala ; gantcktuxxax t!axya t!axya;
gantcga'wigitkax ; itga^atcx quxLquL gantckt67wixax.

15 Aga kxwo'pt gantcu7ix ; gantcgilgfiluxta^max so^11 gantc-
kluxxax wa^S.1 GalksubEna7iux naVit iltcqo^amt iltlua'n-
xayukc ; ilqaxuadikc gantcklgE^ga gantckluxdinax. Ixxad
dabax ik!arskas gantcgigExlgax ; fxad niktaxx ikaxla itk/anxa
nixwo^itx. Aga kxwo^t galgixwo'xix. Aga kxw67pt

20 ikaxla Ik.'u^ gatccfguxax ; ia^aq gatcixluxax K^'kcEnba
itli/anxa naxwid dalxoa^. Aga kxwo^t nixElgaxkwax
it!uxanxa iaxxt!ax ciagwolala. Aga kxwo^t iaxxt' it!uxanxa
ik!uxp gatccuxxwax. Aga kxwo'pt wi'tia Iklu'p gaqdi'gu-
xax. Aga kxw67pt nixi'maxidEmx. Aga kxwo'pt iatu'kba

25 Iqlo'b gaqi'uxax kwo'dau iaq.'a^ctaqba Lq!67p gaqi'uxax
kwo'dau L!E'X ia'wan. Qucti'axa ia'xtau it!uxanxa ia'maq
iaxuxba.

Aga kwo'ba galgi'waqxox ; iciagwa'lala gantckcgExlgax
it!uranxa-, iaqla'qctaq iaxxi galgiufa'dax. Dawa'x aqle'yoqt

30 atlu'anxa dan isga'xus agaplu'nsnkau kwo'ba gaqugwilxE-
mux ing' icgwolala itcaqla'qctaq. Aga kxwo'pt p!ala
gantcxu'xwax. K!a'ya iltlua'nxayukc. Aga kxwo'pt gantc-
ia^xi ca'xElix itklalamatba ala'tilx. Aga

1 As above.

215

in the man's footprints." So then he went on, we went
(after him). He said: "I give up; let somebody else
try." - "I shall go in the Paiute's footprints, I first," said
one man. He followed him in his footprints. Now then
it had become very dark.

And then the man said: "Now let us camp here over
night." So then we camped there in the snow. In the
morning we awoke and again followed the Paiute in his
footprints. We came in view, now (we saw) the fire
burning. Now in the morning we saw it. And then
we looked about and got together in a bunch without
saying anything. And then we loosened our guns, care-
fully cleaned them, and loaded them ; we put bullets into
them. And then we went on. We made a charge, we
all yelled wa-f-1 at them. The Paitites all jumped straight
into the water; some of them we caught and killed. We
caught one little boy here. One Paiute man ran away,
he dashed off. And then they headed him off. And
then a man fired at him and wounded the Paiute in his
hand, pierced it right through. And then the Paiute was
surrounded ; he also had a gun. Now then that Paiute
shot it off. And then he was again shot at, and then
he fell down dead. And then his neck was cut through,
and he was cut in his head, and his belly was ripped
open. In truth, that Paiute had been wounded in his arm.

So there they killed him; the Paiute's gun we took, his
head they threw way off. At daybreak there was an
old Paiute woman there, without eyes, blind ; her head
they mauled with a gun. And then we ceased. There
were no Paiutes to be seen. Now then way off we caught
sight of many of them, high up among the cliffs. And
then we went on slowly, we went up a small river. And

2l6

kxwo'pt iawa' gantcu'ix gantci'lwilxtx wi'qxai. Aga
kxwo'pt i'wad tclpa'g gahdlp!a'lawulalEmEx tftiua'nxayukc.
Aga kxwo'pt gi'gad galgi'mx itlu'anxa. Qe'dau gali'-
gimx itlu'anxa: "Ga'du dabi'bo, agaidzi'."1 Aga kxwo'pt
5 iklu'na gali'gimx: "Dabi'bo, ga'du agaidzi'."3 Aga wi'tla
da'ukwa gali'gimx ia'niwad: "Gadu dabi'bo, agaidzi'."2
Aga kxwo'pt mte&captain gali'gimx: "Na'qxi saxEmat-
klna'iugants. Aga tslu'm Ixa'lguxt ; aga Ixu'lal 'agaidzi"
Jaxta'uaitc, qada'ga bi'd imcxu'x."

10 Aga kxwo'pt da'uya3 ika'la Paiute gali'gimx : "Ag'
inu'gikEl ga'nuit soldiers? Aga kxwo'pt k!wan klwa'n
galuxwa'xax ; inxi'amxul wa'8.4 Aga kxwo'pt gali'gimx
ia'xia i'nadix : "Na'qx' anu'ya." Aga kxwo'pt wa'x
gatctu'xwax idio'ql. Aga kxwo'pt gatca'wigaluqwax

15 idio'q'l itlu'anxa. Aga kxwo'pt gali'kta itlu'anxa gali-
xwo'xitx. Aga kxwo'pt da'ba ctmo'kct gactu'ix ntca'ika-
bama kwodau lla'ktikc galu'ix ; tclpa'k e'wi galu'ix itkiu'-
danikc a'mEni. Da'ba galxo'xamx. Aga kxwo'pt \\Paiutes
lk!u'p galkcu'xax; 1'xt ikiu'tan ia'maq galgi'luxax ayatc-

20 kJE'nba kwo'dau i'xt iatu'kba. Aga kxwo'pt i'wi i'wi ga-
li'ktax, gatciuda'mitx ikiu'tan; ki'nua gatci'xgax. Antca'i-
tikc kwo'ba gantcu'yamx. Aga kxwo'pt gali'gimx ika'la :
" Ia'maq tfgi'lux itcxiu'tan iltlu'anxayukc mo'kct itga'maq
ilkto'wix." Aga kxwo'pt bl'd gantcxu'xwax.

25 Aga kxwo'pt gali'gimx ika'la: "lak.'a'mEla-ixpa hd'la-
itix ilt!u'anxayukc ; aq!E'lax aki'xax ; k!a'ya qs'nEgi al-
klu'xwa." Ctmokct icka'la cta'xta itkla'lamatba gactu'La-itx.
Aga kxwo'pt gacxklwa'x nca'ikaba; na'wit gactu'yamx.
Aga kxwo'pt gacgi'mx: "Iak!a'mEla-ixba hd'la-itix ilt!u-

30 a'nxayukc." Aga kxwo'pt p!a'la gantcxu'xwax ka'nauwe.
Aga kxwo'pt I'xad ika'la i'wad gayu'yax. Aga kxwo'pt

» Literally, « Fish-eaters." This sentence is in Shoshoneau,
* This sentence is in Shoshonean.

then farther on some Paiutes were talking excitedly among
themselves. Now then the one towards us spoke, a
Paiute. Thus said the Paiute : "They are not whites,
they are Wascos."1 And then another one said: "They
are whites, not Wascos."3 And again as before the first
one spoke: "They are not whites, they are Wascos."2
Now then our captain said: "Do not look around! Now
they are uncertain as to who we are. Now those men
are saying 'Wascos,' (but) do you just keep quiet."

And then this3 Paiute man said: "Now I have surely
seen that they are soldiers." And then (our people) be-
came glad and yelled their war-whoop : wa+.4 And then
yonder man across the river said: "I shall not go (to
meet them)." So then he set fire to his house. Now
then the Paiute's house burned, and then the Paiute ran
off and escaped. And then here two of our men went
on, and four of their men went (to meet them); very
quickly they went ahead on horseback. Here they came
together. And then the Paiutes shot at the two ; they
wounded one horse in his shoulder and one in his neck.
Now then (one man) looked about as he ran off, the
horse ran away with him ; in vain he tried to hold him
back. We arrived there. And then the man said : "The
Paiutes have wounded my horse, they have wounded the
two of them." And then we quieted down.

Now then the man said: "The Paiutes are staying
in a bad place. There is a fence (there) and we can't
do anything to them." Two men (went over and) staid
there at the cliffs. And then they came back to us,
straightway they arrived. And then the two of them
said: "The Paiutes are staying in a bad place." And
then we all stopped. Now then one man went off a

3 That is, the one near us. * As above.

2l8

gantcxEltcmo'qwax wo'81 inxi'amxul galgi'uxwax. Qucti'-
axa ia'maq galgi'luxwax ilt!uaxnxayukc ika'la iaqui'tba.
Aga kxwo'pt galksubEiia'iux ; galgi'gElgax ika'la. Aga
kxwo'pt gi'gad gatgi'ukl. Aga kxwo'pt kwo'ba wi'gwa
5 pia'la gantcxu'xwax.

Aga kxwo'pt gali'gimx \captain: aKwaxic adamcEluxda
mo'kct itk^munak ag7 axlEm' amsksu^Ena ilt!uxanxayukc-
ba." Aga kxw67pt ikarla ia^aq galHwulxtx aga nixix-
maxitx qe'dau : "V V V etc* aga q!oa''b iaxiba^

10 'galax. Aga kxwo^t gali^imx \captain ia7xleu Billy Chi-
nook'. "Naqxa7 dik' alxuxxwa ag' alxk!waxy' aga
dik' a7lxuxwa, saxqu a^Em' alktuxdinaya ilt!uxanxayukc i
xaxixudaniiikc qxardagatci alxk!wa7y' aga. Yaxxtau i
iaxmaq ia^cgEmEm kwaic hi'xwan ayu^nEqta ag' a7lEm'

15 algi'ukla." - - uA'-u qwoW alxklwa'y' aga." Aga kxwo'pt
gantcxE^txuitckax ag' alxk!waxy' aga. Aga kxwo^t ikaxla
ia7maq iaxi7utan gantckcikla^aqwox. Aga kxwoxpt gantc-
gikla'-imitx. Aga kxwo^t ikaxla a-ik!axu idia^uit gantc-
gixuxwax.

20 Aga kxw6xpt gantcu7ix naVid w^qxat; gantci/pgiux
iltcq6xba. Aga kxw6xpt Ik!u7p gali/xwaxax itgwolala ;
na'qxi can i^maq gaqxrtluxax. Waxx wax nuxit lk!uxp
nuxwax itgwo'lala ; ka'nauwe gaqsntcu'qlpax. Aga kxwo'pt
inxi'amxul galgi'uxax iltlu'anxayukc nca'ikaba •, wax8 3

25 gahcu'xwax. Aga kxwo'pt gali'gimx \captain\ "Ag'
anhi'lxama iltlu'anxayukc, caxn alganElge'laba." Aga
kxwo'pt gali'gimx ikala : "Na'ik' anlulxa'ma iltlu'anxa-
yukc. Qfi'nEgi mxlu'xwan qE'nEg' amlulxa'ma?" — "Anlul-
xa'm' aga ax nigi'xux iaga'il icta'mx3 alxdi'naya gwE^nEma-

30 lat \b:'\x aVatci ixxt ilakla'munak ite'lx qxa'dagatci na'qxi
pu Iklu'b amckcu'xwa.4 Qxa'daga haxe amEncgE^lgEla kwo'-

i.bove, in a high pitch. 2 AS above.

3 That is, the President of the United States.

2IQ

ways. And then we heard yelling: wo-)-,1 the (Paiutes)
yelled the war-whoop. As it turned out, the Paiutes had
wounded the man in his leg. And then some (of us)
jumped up and seized the man. And then they brought
him hitherwards. And then we stopped there all day.

Now then the captain said: "Soon I shall give you
all two hundred (bullets), and you shall jump upon the
Paiutes." And then the injured man's wound swelled, and
he lay groaning thus: V V V etc. Now the sun
was nearly (down) way yonder. And then the captain,
his name was Billy Chinook, said: "Let us no longer
stay here, but let us return home. If we stay here, the
Paiutes will kill off all of our horses, so that we had
better return home now. That wounded man is sick, and
perhaps he will die soon ; now we shall take him with
us." (We said): "Yes, indeed, let us return home now!"
So then we got ready and were now about to return
home. And then we bound the wounded man to his
horse and put him astride him. And then we tied the
man's legs.

Now then we went on straight to the river and waded
in the water. And then the guns were shot (at us), but
no one was wounded. Immediately when it was daylight,
the guns were shot ; they missed all of us. And then
the Paiutes yelled a war-whoop to us ; wa-f3 they yelled.
And then the captain said : u Now I want to speak to
the Paiutes; who will interpret for me?" And then a
man said : " I will speak to the Paiutes. What do you
think? What are you going to tell them?"- - "I shall tell
them that the Great Chief3 has made up his mind that
we fight for fifty years or one hundred years, so that
you had better not be shooting.4 You must first see us
before you shoot at us ; maybe you will run out of am-

4 Sarcastic. "Don't waste your powder."

22O

dau ttdu'b amcEncgu'xwa, di'gutcix aluxwa'ixuma idEmca'-
gamatcx.1 Da'uax a'-ixt aga'matcx na'ika qxa'dag' ayamc-
lu'da ; mca'ika iltlu'anxayukc amcxi'duitcatk, mcxa'ngi-
duitcatk." Aga kxwo'pt Hdu'p gatccu'xwax.
5 Xa'bixix gatchi'lxamx : "Axxtau a^matcx qxa'daga
yaxmclut. Ag' a7 igi'xux iaga'tf icta'mx ag' alxdi'naya
luwa'n ila/k!amunak itelx." Aga kxwo^t gantcxuxxwax
qexdau: wa^.3 Aga kxw67pt gantcu7ix xa^ixix idEntca-
gu^imxadiamt. Gantcgiuxkt ikaxla ia^aq k!axu gaqir-

10 uxax idiaxquitba ; ag' iatcgE^Etn nixuxxwax ikarla. Aga
kxwo'pt mo^ct itkiuxdaniukc gatgi7x gadinsxsgE^Emux
idEntcogu'yimxadiamt. Aga kxwo'pt galkcu'lxamx : "At-
ga'dit idE'lxam fxad ika'la ia'maq iqi'lut, aga qixLt."
Aga kxwo'pt da'ba gayuxwigi'lxax ; wi'tla da'ba gayu-

15 xwigi^xax; la'kt watu'l: gaqo'xwax. Aga kwo'ba gantci/-
yamx. Aga kxwo'pt gantcaxLa'kwax watu'h Daxuda-itc
itkaxlukc idEntcagu^imxatba ; aga kxw67pt galgE^tcgslgax
idEntca^cEnba ; shake hands galgE7ntcuxwax.

Aga da'ba gantcaxLa'kwaxix watu%a. Aga kxwo'pt

20 galgintcu'lxamx : "Ca'n ila'maq igixa'llux ?" Aga kxwo'pt

gantcgiu'pgEnax ia'maq igixi'lux Tia'mlauwai. Gantckhi'l-

xamx Igabla't gantcga'gElgax ana'lxat iltlu'anxayukc aga-

ti'lx. Aga kxwo'pt na'wid nugwa'lalamx ana'lxat itga'la-

lamax; wa'pul gatgu'yutckwax gada'nLakwax itga'kcEnb'

25 ana'fxat. Aga kxwo'pt fxad ikla'skas gaqi'gElgax it!ux-

anxa ilisa'qba gaqixu'tgax ; iaxta'ba watu'l gantcu'yamx.

Kwo'ba gaqiuxwala'dapax kwo'ba nikta'lalEmax watu%a

gaqiucga'makwox ikla'skas it!u7anxa. Wa'pul galugwa'la-

lamx dawaxwa'x nu'it a-iLa'x aga'lax. Aga kxwo'pt p.'a'la

30 nuxwa'xux idExlxam.

IkaT aga iatcgE'mEm galixu'xwax. Aga kxwo'pt ga-

Literally, "Your bullets will be eaten up, consumed." 2 As above.

221

munition.1 This one bullet I shall give you just for fun.
Do you Paiutes listen, listen to me !" And then he shot
off his gun.

In the evening he said to them: "That bullet I gave
you just for fun. Now the Great Chief has made up his
mind that we fight perhaps a hundred years." And then
we yelled thus : wa-f-.3 And then at night we went to-
wards our camp. We took the wounded man along with
us and he was tied by his legs; the man had now be-
come sick. And then two horses went on, went on ahead
of us towards our camp. And then the two men (riding
them) said to those (in camp): "The people are coming,
and one man has been wounded •, now they are bringing
him." And then they made a fire here, another fire they
made here ; four fires were made. Now there we arrived.
And then we passed around the fire. These men were
in our camp ; and then they took us by our hands and
shook hands with us.

Now here we passed by the fire. And then they said
to us: "Who has been wounded?" And then we named
who had been wounded — TIa'mlauwai. We told them
that we had taken many scalps, many Paiute (scalps).
And then straightway the people sang the scalp song ;
all night long they danced and went around with scalps
in their hands. Now then a certain Paiute boy was taken
and enclosed in a sack. We went right there up to the
fire. There he was taken out, there he ran about near
the fire, and the Paiute boy was captured (as though in
war). All night long they sang, right up to early dawn,
when the sun just began to appear. And then the people
stopped.

Now the man had become sick. So then a long pole
was set up, and then ceremonial feathers were tied on

222

qiu'txEmitx ik!a'munaq ia'lqdix. Aga kxwo'pt itklicgE-
la'lamax kla'u gaqti'luxwax icgi'lukc ia'kutc ikla'munaqba
ca'xlix ika'la ya'yulmax. Gali'gimx ika'la: "Ag' a'numEqta
ag' amcgEnxtcmo'gwa qE'nsg' angina da'n inE'lqlat na'ika
5 nk!a'ckac ganExtki'xax. Aga kxwo'pt da'n ganigE'lksl1
nkla'ckac qxa'dagatci ag' axamcEluk^tcgwa dan woVo
gatci'ntxa nk!axckac dan ganitgla^lq. Aga tsh/nus icgixhi
acxartxa. Qe'dau nxExlqlat ganxElEqlaxxit nk!axckac. Ga-
yuxya dala^max igi/cax ganigExlkEl kwoxdau datk!uxb igur-

10 cax gayi/ya. Aga kxwo^t gacti/y' icgi^ti. Cma^ix
a'lEma na'qxi ackgrttia kw67dau cma^ix axlEma naxqxi
watsi/ptsup ag' a'lEma Iquct anu^Eqta." Aga gactugrt-
tix kwo'dau watsurptsup aga gali^imx ikarla iaxmaq :
aAg' anxgwaMa iltcq67ba ag' amcgEn^kla." Aga kxwoxpt

15 ihcqo'yamt gaq^ukl gaqi^^imalxax. Aga kxwoxpt t!axya
galixuxxwax ikaxla ; ya^ulmax ga^iuit t.'u^uit ya7maq
galgi'tx iltii/anxayukc. Naxcqi gali^Ernqt •, t!axya galixaxtx.
Ka'nauwe can galgixtqxEmit ; na7it!a daxuya gan^tqEmit.
Qxfdau Nadida^uit itgahteVulxEmax idago'mEnil: ; k!arya

20 daxukwa Ba^tEn. Pu gwE^Emix alugu7ya Nadida^uit
k!ay alxlxs'lEma k!a'ya pu alugE'mcta iltcqoa'. Qe'dau
iLalxe'wulxEmax Gala'sqlo ; kla'y' idaklwa'cumit. Da'ukwa
lax-it!ikc ilt!u7anxayukc k!ary' ilaklwa^umit.

Lu'nix- gantcugu'ix k!a'y' itlxlE'm. Aga kxwoxpt gantc-

25 gi'gElgax iuklo'its ila'lik lu'nlgal idE'lxam. Aga kxwo'pt
li'xat tslu'nus gaqxi'llutx -, lu'qx galgi'uxwax. Ya'xi idsn-
tco'guyimxat ; da'uyax ila'lik yoklo'its lu'qx gantcki'tx
kmlga'l idElxam. Aga gantcxuk!wa/yux ; naVid idEn-
tco'qtba gantcu'yamx.

30 Aga wi'tla gantcu'ix; wixt!a gantcklu'naxLamx ih.'u'an-
xayukc. Aga gantcklgExlgax ca'ib' aga'Lax. Aga kxwo'pt
naxwid iltcqo'ba gantckhi'wax galxantcgE'luwoqlqax ; galu-

That is, "dreamt when training during the puberty rites for a guardian spirit."

223

top of the pole to a wolfs backbone, the man's guar-
dian spirit. The man said: "Now I shall die, and do you
all hear what I have to say, what I learned when I was
a boy. Now then I saw1 something as a boy, so that now
I shall tell you all what it was that spoke with me as a
boy, what I recognized. Now it is going to rain a little.
Thus I know, I found it out as a boy. I saw black (clouds)
passing over the sky, and the sky turned white. And
then it rained. If it will not rain and if it will not hail,
then truly I shall die." Then it started in to rain and
to hail, and the wounded man said: "Now I shall bathe
in the water, and you will carry me." So then he was
carried to the water and put into it. And then the man
recovered ; surely indeed the Paiutes had shot at his guar-
dian spirit. He did not die, he became well. Every one
saw him, also I here saw him. Thus the Indians have
strong hearts ; not thus are white people. Indians could
pass five days and eat nothing, nor would they drink any
water. So strong are the Wascos, they are not cowards.
So also they too, the Paiutes, are not cowards.

We passed three nights and there was no food. And
then we caught a very small jack-rabbit ; (we were) thirty
people. And then to each one a little bit (of meat) was
given • each one ate (his share). Far away was our camp ;
this small jack-rabbit we thirty people ate. Then we went
each to his own home, straightway we arrived at our
houses.

Now again we set out ; again we went to look for the
Paiutes. Then we caught them when the sun was straight
overhead. And then straightway we chased them into
the water, they escaped from us ; the Paiutes all swam

224

kli'x'iyux tftlu'anxayukc. Aga kxwo'pt ia'xiba tftcqo'ba
La'2x aixa'txa iitlu'anxayukc. Aga kxwo'pt Lgu'b antckl-
tcgu'xa iftlu'anxayukc. Kxwo'ba gantcu'guix ; kVdux-
wi'tlax gantcklgE'lgslx tftcqo'ba. Aga kxwo'pt gantcxu-
5 k!wa'x; gantckhi'lxamx : "Da^ba mcxpci/iwalit iltlu^n-
xayukc? Mctix alxdi'naya." Aga kxwo'pt Lkuxp gantc-
kcu'xwax; gantckhi'lxamx : "Da'u' aga^atcx qxa'daga
iqa'mcElut." Aga kxwo^t gantc^klwa^ux ; gantcklgE^-
gax wixixatpa iit!uxanxayukc. Aga wixt!a kwoxba gantcx-

10 di'nax. Tx*ad ikaxla itlu^nxa iciagw6xlala k!axuk!au
idiaxpiq ikna^n. Aga kxwoxpt ia^aq gaqixluxwax itli/anxa ;
Lkuxp gaqci^uxwax ; naVid gayu^Eqtx. Lgo^qdikc gaq-
luxdinax ilt!uxanxayukc; k^nauwe daxk gaqa^xuxax anaxl-
xat kwoxdau a-iLqlo^b ila^uk a iLa/x ilaxwan ; safq" ka7-

15 nauwe qxfdau gaqlu^wax. GanckcgExlgax ilctagwo^ala ;
ncarika saxqu gantcklu'dinax. Aga kxwo^t galugwaxla-
lamx idE'lxam analxard amEni ; k!wan k!waxn nuxwarxax
idE'lxam Galasqlc/.

Aga p!axla galxu'xwax ittlu'anxayukc iqxaMinaxiamt.

20 Aga kxwo'pt galxtki'm iltlu'anxayukc: "Aga p!axl' intc-
xux; kwo'pt aga ilxd^na." P!axla gantcxa'tx kaxnauwe.
K!axya gantcg^gitkEl Pala'-ini ilt.'u^nxayukc ila'ctamx kwo7-
dau k.'a'ya gancg^gitkEl Ya'wiwa ih!uxanxayukc ila'ctamx.
Aga kxwo'pt na'wid gantcklm'q kaxnauwe ; na'wid Wala-

25 wala'ba gantcklLu'q ; kwo'ba gantcklxa'dima iltlu'anxayukc.
Qe'dau gantcxadi7na tftlu'anxayukc ; iakla'mEla-ix gantcxa-
di'na. Aga tfakla'mElamax itt.'u'anxayukc ilagu'liumax.
Qe'dau ax galixxatx \goverment qxardagatci gantcxaxdina
naika Pa'pkss1 ganxa7dina.

30 Aga na'-ima ka'nauwe galxaxla-it Galasqlo"; da'uya
wi'gw' aga ctmo'kctka Warm Springy k!ma na'ika

Pa'pkEs is one of Louis Simpson's Indian names ; it was said by him to have
been borne by a former Wishram chief. His common Indian name to-day is
Mp/nait.

225

off. And then way yonder in the water some Paiutes
would just appear. And then we would shoot at the
Paiutes. There we camped over night; in the morning
we again caught sight of them in the water. And then
we started home ; we said to them : " What do you
Paiutes all keep hiding yourselves for? Come, let us
fight !" And then we shot off one volley. We said to
them: "This bullet we have given you for nothing.".
Now then we started home. We caught some Paiutes
on the road. Now again we fought there. One of the
Paiute men had magpie-feathers tied on to his gun. And
then the Paiute was fired at, he was shot ; straightway
he died. Eight Paiutes were killed ; their scalps were all
taken off, and their necks cut through, their bellies ripped
open ; to every one of them it was thus done. We took
their guns, we killed them all. And then the people
sang with scalps ; happy the Wasco people became.

Now the Paiutes ceased from the war. Now then the
Paiutes said: "Now we have stopped, we have fought
enough." We all stopped. We did not see Pala'-ini,
chief of the Paiutes, nor did we see Yawi'wa, chief of
the Paiutes. And then we took them all back with us.
Straight to Wallawalla we took them back ; there we
left the Paiutes. Thus we and the Paiutes fought, fierce-
ly we fought. And the Paiutes are bad people, they
are thieves. Thus the government agreed, so that we
fought. I, Pa'pkEs,1 fought.

Now I am alone, all the Wascos (who fought) are
dead. This day there are now only two at Warm Spring
and I - - we three fought with the Paiutes. Now to-day

15 — PUBL. AMER. ETHN. SOC. VOL. II.

226

nchi'nikck' aga gantcxa'dinax iltlu'anxayukcba. Da'uya
wi'gw' aga iltlu'ktimax ag' ala'wowot Ba'ctEnEmt fap!a'-
lamExtsEmEx tftlu'anxayukc. Da'uya wigwa itlu'anxa
ya'xan k!m' ag' ayasqlu' ika'la aya'xan tcu'cgamt. Qxfdau
5 government gatcuguitxu'dinEmtck.

3. A FAMINE AT THE CASCADES.1

A'ngadix fga wa'lu gaktuxx idE'lxam ; la^Elat galuxwa^
la-it, Aduxixixklxa ikaxla gatcudukwaxckwax ayaxgikal :
"Aga tli/ktix amu^a agu^xixiamt ag^mluda dan tfxEr-
IEITI alilxE^lmuxma itxa^xuq." — "Tli^kdi-ix," gagiu^xam,
10 aanuxya." Kwopt gali/ix ; gagiaxlut icima^q baxma iklrt-
xwalalmat iagaxilbat icima^q. Kwapt lq!6xp gagiurxwax
ixco'qt ikaxtitck kwoMau isklfmks ; gagiuxklam. Gatcuxl-
xam : "K!axya amifli/da itxaxqxuq; qaxxba hatla^ixba
amyu^ka." — "A^u," gagiu^xam. Kwopt gagixutk.

15 LaxbElat idiage'xEltkiu kaxnawi waxlu gElu'xt. Quctiaxxa
qlwa'p aga gawaxE'mdix. Ka'dux gayu'ix wima^iamt ;
gatcu'xwa ala'lax ikica'tckba. Kla^a can Igiu'qxEmit
kwaic ka'dux yu'yEm. Ka'lqun aga gatcgs'lgax ickla'-
taqxi mo'kct. Wixt!ax gayu'ix ka'dux ; dau'kwa gatcgE7!-

20 gEnil. Kwo'ba tcu'dslk ; la'bElat gacxu'x kwo'dau ga-
tcu'kl itla'q^iamt. Gatcu'lxam : "T.'a'ya amcukstE'mita
da'ucta ickla'taqxi. Ts!uxnus tslu'nus amiWu'da itxa'qxuq
qxa'datci k!axya ilatcgE'mEm alkcu'xa." — " A'-u," gagi'ux.
La'-it!ikc iliage'xEltkiu gaklclu'tx ma'kct mokct, yaxa sa'qxu

25 aga walu gElu'xt. Kwaic kla'ya stu'kst kwopt galcxE'lmux-
bax alumqxta.

This account of a famine at the Cascades was taken down in Indian from
an old woman by my interpreter, Peter McGuff, who supplied also an interlinear
translation. The events took place about 1835.

227

the Paiutes are good and speak English, they are peace-
ful. To-day a Paiute's son and a Wasco man's daugh-
ter marry. Thus Government helped them.

3. A FAMINE AT THE CASCADES.1

Long ago, I believe, the people suffered hunger ; many
of them died. They tell about a man (who) sent his wife
(to get food): "Now it is good that you go to my elder
sister, she will give you some food, our children will eat."
- "It is well," she said to him. "I shall go." Then she
went away. She gave her (sister-in-law) a sea-shell for a
necklace, so large a sea-shell. Then (her sister-in-law) cut
some dried pounded salmon and dry fish-skin. She
brought it home. He said to her: "You will not give
it to our children ; you will put it away in some hidden
place." - "Yes," she said to him. Then she put it away.

He had many slaves; all of them are hungry. Behold,
springtime is now near at hand. In the morning he went
off to the river ; he constructed a fish-trap at the falls
(when) no one sees him, very early in the morning he
always goes. Finally he caught two suckers. Again he
went off in the morning ; as before he kept catching them.
There he always puts them away ; they got to be many
and he brought them to their house. He said to her :
"You shall cook these suckers carefully. You shall give
our children just a little bit, so that it will not make
them sick." - - "Yes," she said to him. To them too, his
slaves, she gave each two suckers ; indeed they are all
hungry now. The stickers are not yet done; then, when
some of them ate of them, they died.

228

T!u' LalLla ga'lixuxix ; ma'nk la'bElat gatdgs'lga. Am'x

anix aga gatcigElga'nif igu'nat-, aga it!u'ktix Ixi'la-itix.

Aya'-utxix itca'qxuq gahi'yamx a'-ixat yattxwa't ilacima'lq.

Gala'kim agage'lak, da'k gagi'uxwax ak!a7ckac, gagia'lutx.

5 Gaqxulxamx akla'ckac : « Aya'mEllxwaya imca'sklimks

kwo'dau imcaka'titck." Galu'yam ak!axckac itlo'qlba. Ga-

gi'uguloql ilasa'mun ; galaxxEmasa-it. Ka'nawi idE'lxam

gatga'xslk^itck itgatqlfxumit. LaxbElat idE^xam kwopt

galu'xwala-it wa'lu ngi. Ka'nawi qaxxba laxbElat ihgax

10 kwo'dau ika'ba wima%a.

4. A PROPHECY OF THE COMING OF THE WHITES.1

A'ngadix fga galu'xiqlaxit idE^xam aga qlwa'p atgadi'-
mama BaxctEn. Ixaxt Iga gal^xslqlaxit iq!i7uqt xaxbixix.
Kwopt galixgigwa^wax ; gatcugixgElx uxaluxidat idE^xam,
waxwa gatgi'ux, gatkdi^nimananfmtck kaxnawi dan ; kwor-

15 dau itca'waclalamax 2 gatcaVitcmoq qxaxwat Iga lurn tci
la'kt. Kaxduxu galigi'mx sa'quba idslxam. Aga kwo'pt
gadigExlxaq k^nawi can ilgag^lak ilkaxla ilkla^kac ilqli^qt
saxqu can. GayaxaxwikuLitck idE'lxam dan gatcigExlgElx
itqxixuba xa^ixix. Aga kworpt gadigE^xaq ; gatguwixutck

20 ka'nawi wixgwa kaxnawi xa'bixix; k!waxn k!wan galuxwa7-
xax Engi idia'watca.

Gali'kim: "KwaMc adilga'tgwama da'nmax uxalu'idat;
k!a'ya wi'tlax anga'dix diwi; k!arya wi'tlax da'uda idfil-
xa'kdi kwaic alkdu'cima ; atkLa'ma karnawi dan uxalu'idat ;

1 This text, like the preceding, was taken down in Indian and provided with
an interlinear translation by my interpreter, Peter M^Guff, the source being an

22Q

It became quite warm and he caught a little more.
Finally now he began to catch Chinook salmon ; now
they are living prosperously. His elder sister's children
came to (them), one of them has their sea-shell around
her neck. The woman told her (about it), the girl took
it off of herself, and gave it to her. The girl was told :
"I shall put the dried fish-skin and the dried pounded
salmon of you people around your neck." The girl ar-
rived at their house. (Her mother) recognized their fish,
she was ashamed. All the people talked about her being
stingy. Many people then died of hunger. Everywhere
there was much snow and ice in the river.

4. A PROPHECY OF THE COMING OF THE WHITES.1

Long ago, I believe, the people learned that now whites
would soon come. One old man, I believe, learned of
it at night. Then he dreamt ; he saw strange people,
they spoke to him, and showed him everything; and he
heard something like three or four Indian3 songs. In the
morning he spoke to all the people. And then every-
body gathered together to hear him, women, men,
children, old men, — everybody. He told the people
what he had seen in his sleep at night. And then they
gathered together to hear him ; they danced every day
and every night. They were made glad because of his
story.

He said: "Soon all sorts of strange things will come.
No longer (will things be) as before ; no longer, as will
soon happen, shall we use these things of ours. They
will bring to us everything strange ; they will bring to us

old woman named Sophia Klickitat. The events are supposed to have taken place
at the Cascades long before the coming of the whites.
2 Ca'wac ("Indian"), from Chinook jargon sa'iwac.

230

atkLa'ma a-ic amikllu'qdia ixF/lalal dan ya'xiba, dapa'u
ayu'lktcwaya, ayu'mEqta." Qucti'axa icgwa'lala ya'xdau
gatccu'lxam. "Aqxa'Lama atli'wat qxalkli'tcxEmal ; k.'a'ya
wi'tlax amu'cima anga'dix bama amitli'wat akla^amat
5 Engi." Qu'ctiaxa gaxnuit gatkLa7!!! gatcdu^xam idE^xam.
ttK!axya wixt!ax ala'mxpcta anga^ix diwi." Waxou k!waxn
kiwan galuxxwax ; cpaxk galuViutck. "AqxtLa'ma darngi
idak.'a^tsax itk.^munoq daxkax ngi alamxlgi'Lxa." Qurc-
tiaxa amE^sis axxdau gatci^lxam.

10 Wfgwamax wa^ulmax gatguwi7utck ; k!axya waxlu gak-
duxx, t!uxnwit buxt gali/xwax. K^nawi dan gatgi^Elksl
iqlfstin aq!fstin aq!irwiqxi astu'p. " Uxalu'idat idfilxam
atkLa'ma qxi'dau da'nmax ; datgu'pmax idE'lxam itgami'q-
cumax wataxxba agaxLaxiamt atga'dimama. Tcu'xEnika

15 mcxa^x." Agar yaxa cpa'k wixt!ax asuxibu^oninxla ; bu't
nuxwa'x cpa'k. Aga ga'nuit da'uka da'nmax da'uya
wigwa aga t!uxnwit darukwa galixgigwa'qwa iqlfuqt. Kwopt
ya'xpt k!axya dan iduiha'max ; kwaic gatgixLam Ba'ctEn ;
ya'-ima caxEla'damt bama ica'wacduihamax. K.'a'ya wi'tlax

20 dan iki'utan, da'ima itqlu^suLxlEm. Qxi'dau axngadix
galu'xwax wi'mal bama idE'lxam.

231

(something which) you just have to point at anything
moving way yonder, and it will fall right down and die."
As it turned out, it was a gun of which he spoke. "There
will be brought to us a bucket for boiling-purposes; no
longer will you use your old-fashioned bucket made out
of stone." As it turned out, they really brought to us
what he told the people of. "No longer will you make
fire by drilling with sticks as before." Still more were
they made glad, they danced with energy. "Certain
small pieces of wood will be brought to us with which
you will make a fire." As it turned out, it was matches
whereof he spoke.

For days and nights they danced. They were not at
all hungry, truly they did their best (in dancing). Every-
thing they saw — ax, hatchet, knife, stove. "Strange
people will bring us such things. White people with
mustaches on their faces will come from the east. Do
you people be careful!" Then indeed they would again
jump up and down ; they did their best strongly. And
truly things are just so to-day ; now surely the old man
dreamt just that way. Up to that time there were no
cattle at all. Presently white people brought them •, only
farther up there were buffaloes. Nor were there any
horses either, only dogs. Thus long ago did it happen
to the people dwelling along the river.

APPENDIX. SUPPLEMENTARY UPPER CHINOOKAN

TEXTS.

i. COYOTE AND EAGLE, A WASCO TEXT.
(Recorded by Franz JBoas.)1

Nictaxt sklu'lia2 kwoda'u ia'-uxix itdi'nun. A'ga nigi-
qlwo'lalEm3 itcli'nun, maga4 sklu'lia2 qlawilExa'm 5 nigi-
xu'lalmntf isklu'lia tquli'ba. Maga tcli'nun2 nitctudi'nntf
tcla'nk.6 Maga nitctu'ctx tc!ank,6 qa'wat mokct a'watci
5 tun tquli'ba. Aga kwo'ba ni'hdmnil La'xanix tquft'ba, maga
nicgu'lplq tqulixba. Maga sklu'lia2 niyi/yamnil, da'-im'
ala^asks nitcta/mnil. Maga nitctucilalEmnil tq^i^a, maga
itc!ixnun nitctu^cxmalmann tqexwaq.

Maga klmaka^2 nitciuxu'lalamnit isklulia. A-ic da^uka
nitcixi'tpcut ia'-uxix isklu^ia, tcli'nun2 nilgixdwaq. Kwapt
axga qaamaila/xna 7 nilula^idnil. Maga nigixkim yaxxkaba :
"Qwa'tka, anu'ya tkla'munaqba. Skwapkadfx tgadi'ma-
ma Nadida'nuitkc."8

1 This short Wasco text, as well as the Clackamas text that follows it, was
collected by Dr. Franz Boas in 1892 at Grand Ronde Reservation in northwestern
Oregon, and has been kindly put at my disposal by him. The phonetic system
of the original has been modified to accord with that used in this book. The text
is linguistically interesting for two reasons. In the first place, it exhibits a con-
siderable number of frequentative verb-forms in -nit (and -1- .... -nit, -almEnit,
-lalEmnil). In the second place, the narrative verb-forms have as tense-prefix, not
the ga- or gal- of remote past time characteristic of my own \Vishram texts, but
the ni- or nig- of indefinite past time. This latter tense-prefix is identical with the
ni- or nig- of the forms found in the Wishram letters above, pp. 194-198. It is
important to observe that the ni- forms of this Wasco text have -u- as directive
prefix, while the Wishram ni- forms referred to have the correlative -t- prefix; the
change from -n- to -t- implies a change from action in the distant past to action
nearer the present day.

These forms are masculine nouns, but lack the regular pronominal prefix -i.

[232]

APPENDIX. SUPPLEMENTARY UPPER CHINOOKAN

TEXTS.

i. COYOTE AND EAGLE.1

Coyote and his younger brother Eagle were living to-
gether. Now Eagle used to go out to hunt, but Coyote
was left at home, Coyote used to be in the house. And
then Eagle always killed deer, and he carried the deer
on his back, (bringing) about two or three to the house.
Now there they always lay outside of the house. And
then he used to go inside in the house. Now then Coyote
used to arrive, (but) he always brought merely mice. And
then he used to roast them in the ashes in the house, but
Eagle used to boil meat.

Now then Coyote always got angry. So Coyote just
secretly killed his younger brother, they slew Eagle. Then
he never used to stay long in any place. And then he
said to himself: "Never mind! I shall go to the woods.
Very soon the Indians will come here."8

This omission of i- seems to be phonetically parallel to the not infrequent drop-
ping of the i- in the neuter, dual, and plural prefixes of the noun (1-, c-, and t-
instead of il-, ic-, and it-).

3 Very probably an error for nigiq'.wo'lalEmntf, as [the -Em- is a mere connective
between the continuative -lal- and the frequentative -nit or non-frequentative -tck.

4 It is possible that ma'ga is a 'stereotyped rapid pronunciation of k!m' a'ga
("but now, and now"). Compare ga'ngadix (as well as a'ngadix), "long ago" (from
ag' a'ngadix, "now long ago").

5 This form seens to involve the word wi'lxam ("village").
8 For (i)t-tc!a'nk, plural of i-tc!a'nk.

7 I am entirely unable to explain this word, if indeed it is a single word.

8 Notice the typical "Transformer motive" in the last sentence. The idea im-
plied is: "When the Indians come to inhabit the country, things will be as told
in the myth. Eagles will always get large game, but coyotes will have to wander
about and content themselves with rodents."

234

2. THE BOY THAT LIED ABOUT HIS SCAR, A
CLACKAMAS TEXT.1

(Recorded by Franz Boas.}

Ikala agiuxu'tum itca'xan. Aqa gayu'ya itE'mEqo, aqs'-
lEmuq atco'xa. Aqa de'ka daba3 qayalga'xit qa'lamuq.8
Aqa iqle'uqt4 nexox ia'xan. Aqa cli'keqiqct5 ia'qlaq-
ctaqba; ia'cxalxt tce'gilga ia'q.'aqctaqba. Nelga'xitx qEx-
5 lamuq3 iaqla'qctaqba nilgyoxtE'mbEt. Aga gatcio'lExamx :
"Qada gamErxatx em^cxalx daViax?" Kwaxbd atcfuwaq
ia'xan. Aga gatcio^xamx : "Qaxpo mgwa^elx mk^xax?"6
"Kema'txo7 nax-ika ela^ax di^qtcam gatcne^agwa."
"Rwanda mxa^qwat," gatcio'lExamx iaxxan. Aga
10 ik!axckac galixqwa^x. Aga qleyi/qt3 n^xox ya'xka k!axc-
kac.8 Aga yaxxkaba qanaxgaba8 emo^ak. Aga kwobd
, qleo^t3 ne^ox. K!anek!aner.

1 This text, short and incomplete as it is, is the only specimen of Clackamas
yet published. Linguistically Clackamas seems to be very close to Kathlamet, if not
identical with it. The main points of difference from Wishram-Wasco, as exempli-
fied here, are: 1st, the presence in Clackamas, as in Kathlamet, of accented
inorganic vowels (agiuxu'tum and gamE'xatx would be gagiu'xtum and gamxa'tx in
Wishram); 2d, the presence, it seems, in some verb forms, of the tense prefix a-,
found also in Lower Chinook, alongside of the ga- regularly used in Wishram; 3d,
a few lexical differences (e. g., itE'mE'qo ["wood"]; cf. Kathlamet e'mEqo ["stick"]
and aqa'lamuq ["stick"] for Wishram ikla'munaq ["stick"] itk'.a'munaq ["wood"]).

235
2. THE BOY THAT LIED ABOUT HIS ScAR.1

She gave birth to a male (child), her son. Now he
went to get wood, sticks he gathered. Then a stick ran
into him right here.3 Now his son became older. Then
(his father) louses him on his head and finds his scar on
his head. After they had given birth to him, a stick
had run into him on his head, (whence his scar). Then
(his father) said to him: "How did you come to get
this scar of yours?" Then he whipped his son. Then
he said to him : " Where did you get to be so ?"6
"Once a deer struck me with its horns." - "Then bathe !"
he said to his son. Then the boy bathed. Now he, the
boy, became older, but elks never appeared to him (when
he hunted, for he had falsely accused them of inflicting
the scar upon him). Now then it is finished ; he got to
be old. Story, story.

2 Pointing to head,

3 These nouns lack the masculine pronominal prefix i-.

4 Iqle'uqt means properly "old man." It is here used, probably unidiomatically,
for "old, older."

5 Probably tdtigE'qiqct ("he louses him").

6 Literally, "Where you-person (or you-poor-one) you-become?"

7 -txo occurs in Kathlamet in ta'ntxo ("why?") Perhaps this should be tke-
watxo ("thus").

8 Related to qana'x ("how many?")

WASCO TALES AND MYTHS

COLLECTED BY

JEREMIAH CURTIN

Edited by EDWARD SAPIR.

INTRODUCTORY NOTE.

The twenty-five tales and myths that make up the follow-
ing collection of Wasco folk-lore were obtained by the late
Jeremiah Curtin in the first months of the year 1885 at
Warm Spring Reservation, Oregon (see 6th Ann. Rep.
Bur. Eth., 1 884-' 85, pp. xxxvu-xxxvm). Permission to
publish Curtin's Wasco mythological material in this
volume has been kindly granted by the Bureau of Amer-
ican Ethnology. Curtin is well known to students of
American mythology by his set of Wintun and Yana
myths, published under the title of "Creation Myths of
Primitive America" (Boston, 1903); J. Mooney has also
arranged and published five Seneca historical traditions,
obtained by Curtin from the Senecas of New York State,
in his "Myths of the Cherokee" (see iQth Ann. Rep.
Bur. Am. Eth., 1897-98, pp. 359~364. 365~37°)- The
larger part, however, of Curtin's collection of American
myths, is still in manuscript.

Outside of comparatively unimportant changes in titles,
wording, and paragraphing, the text of Curtin's manuscript
has been allowed to stand. For the grouping, however,
of the material into the five heads of Tales, Guardian-
Spirit Stories, Coyote Stones, At!at!axlia Stories, and
Miscellaneous Myths, for the arrangement of the tales
and myths within each group, and for the footnote com-
ments, the editor is responsible. It has also seemed best
to replace Curtin's Indian names of the characters by
their English equivalents; for where the names of the myth
characters and the ordinary animal names are identical,
as is generally the case in American mythology, there
seems to be little point in treating the Indian names as
untranslated proper nouns.

240

The Wasco Indians (calling themselves Gatasqlo'1) for-
merly occupied the southern shores of Columbia River in
the region of The Dalles, and formed, with the closely
related Wishram (more properly Wi'cxam) or Ila'xliiit On
the northern shore of the river, the most easterly mem-
bers of the Chinookan stock. To the east and south the
Wasco were contiguous to tribes of Shahaptin stock, to
the north and west to members of the same stock as
themselves. At present they reside on Warm Spring
Reservation, in what was originally mainly Shahaptin ter-
ritory; they are here closely associated with Shahaptin
(chiefly Tenino) Indians and with Oregon Shoshones (Pai-
utes, Snakes). Excepting Boas' "Traditions of the Tilla-
mook Indians" (in Journal of American Folk-Lore, Vol.
vi., pp. 23-38, 133-150) and the rather small number
of Klamath mythical texts contained in Gatschet's "Kla-
math Indians of Southwestern Oregon" (Contr. N. Am.
Eth., Vol. IL, Pt. i, pp. 64-132), these Wasco tales
and myths are practically the first specimens of Ore-
gon mythology yet published. It will be observed that
they exhibit a considerable number of close resemblances
to and identities with incidents already published in
Boas's "Kathlamet Texts" and in my preceding "Wishram
Texts." Were more comparative material available from
Washington and Oregon, it would probably be found that
the Chinookan, at any rate Upper Chinookan, tribes
formed, in comparison with neighboring tribes, pretty much

1 Wasco (more properly Wa'sqlo) was the chief village of the Wascos. It was
situated a few miles above The Dalles, opposite Nixlu'idix, the main village of
the Wishrams. The name is derived from wa'cq'.o ("small bowl" or "cup" [gen-
erally of horn]), the reference being to a cup-shaped rock near the village, into
which a spring bubbles up, or formerly did. The Wasco tribal name Galasq!o'
simply means "those who have the cup." Mooney's suggested explanation of
Wasko as a Tenino word meaning "grass" or "grass people" (i4th An. Rep. Bur.
Eth., 1892-93, Tt. 2, p. 741) is apparently an example of Shahaptin "popular
etymology."

241

of a unit in regard to mythology as well as language ;
material from the Clackamas Indians of Grand Ronde
Reservation would be of value in this connection. Only
some of the more striking myth cognates have been
given in the notes ; the steadily increasing bulk of North
American mythology makes anything like an exhaustive
listing of cognate myths, incidents, and myth motives,
impracticable, and accentuates from day to day the need
of a concordance to the already published material.

EDWARD SAPIR.

1 6 — PUBL. AMER. ETHN. SOC. VOL. II.

I. TALES.1

i A WASCO WOMAN DECEIVES HER HusBAND.2

A man and his wife and four children lived at Wasco.
It was the time of year when the women were cutting-
grass to pack their dried fish in. One day, while this
woman was getting grass, a man from Tenino3 came and
talked with her. They fell in love with each other and
planned to deceive the old husband. The woman said,
"I will go to a creek and eat alder-bark till I spit it
up ; he will think I am spitting blood. After a time I'll
pretend to die." - "All right," said the man. She chewed
the bark. At night she came to the house, apparently
suffering terribly, and said, "I can't live." "What's

the matter?" asked her husband. "Oh, I must have bro-
ken something inside." She had told the other man,
Til die at daybreak. They will bury me, and you must
be near to dig me up quickly."

At daybreak she died. Before dying she said to her
husband, "When I die, take my cup and mountain-sheep
horn dish and cover my face. Don't cover it all up."

1 Under this title are included five narratives that deal with the doings of
human beings as such; in other words, the idea of a mythic or pre-Indian age,
the people of which are the untransformed prototypes of present-day animals or
plants, is either absent or kept in the background. The word "tale," as contrasted
with "myth," is not meant to imply that supernatural or mythical elements are
lacking, but merely that such elements are thought in these tales to have entered
into the life of human beings as now constituted. The last few sentences of No.
i almost wilfully turn a pure tale into a myth by the introduction of Coyote in
his familiar role of transformer. With these tales as a class compare Wishram
Texts, pp. 201-231 of this volume, and Boas's Kathlamet Texts, pp. 155-230.

2 For the myth motive of pretended death in order to satisfy forbidden lust,
compare Wishram, pp. 105-107 of this .volume (Coyote and his Daughter).

3 Tenino (or Ti'naino), a village of the Wa'yam Indians (known to the Wasco
as ttk'.a'imamt), was situated nearly five miles above The Dalles, being the first
Shahaptin village on the south side of the Columbia east of Chinookan territory.

[Mt]

243

The husband buried her soon after sunrise. As soon as
he went away, the other man dug her up, and she went
with him to Tenino. The old husband built a sweat-
house, sweated five days, and mourned much. He did not
know what to do with his children, they cried and wor-
ried so. One day he took the children out and made
pictures on the rocks to amuse the youngest child —
pictures of deer, birds, and weapons. To amuse his little
girl he placed five stones in the road, one after another,
and made holes in each stone.

Towards midnight of the following day the fire went
out, and in the village the fires went out in every house.
Next day the father said to the eldest boy, " Go over to
Tenino and get fire." The two boys started. Towards
sundown they reached Tenino, peeped into the door of a
house, and the youngest boy said, "That woman looks
like our mother." The other said, "It is our mother."
Their father had made a stick of cedar-bark for them
with little cracks in it, good to hold fire ; they crept up
to the fire and lighted this stick. The mother had a
young baby. She saw the two boys and asked, "Does
your little brother cry much?" - • "Yes," said the eldest
boy, "he cries all the time."

A few days after this the fire went out again. The
boys went four times for fire ; the fifth time they told
their father that when they went for fire they always saw
their mother. He said, "You must not talk that way."
They laughed, and he scolded, saying, "It is wrong to
say that. Your mother is dead." They said, "No, she
is not. We see her every time we go." At last he went
to her grave and found it empty. Then he went to
Tenino, looked into the house, and saw her with the
other man. She went out for water, he followed her,
touched her on the shoulder, and said, "Why have you

244

done this?" She threw her arms around him and begged
him to save her life. She said, "I am sorry, and I want
to live with you again. This man whips me all the time ;
I have no peace with him. I'll tell you what to do.
When he puts his head on my lap and goes to sleep,
you can slip in and cut his head off." This was done,
and the man and his wife went home together.

Next morning, when it was time for the man to get
up, he still lay covered up. People came in, took the
cover off, and found that his head was gone. They
could not find the head. They went up to Celilo1 and to
four different villages to hunt for it. At last they heard
that the woman's husband had stuck it up on a pole.
Then they made war on the man and his people. When
both sides were ready to fight, Coyote came along and
asked, "What does this mean?" They told him. "No,"
said he, "I'll not have such a thing; this must end here.
A woman should never cause war. I'll end all such
things. Right here you people of Tenino become rocks,
and you Wascos be rocks." Both sides are standing
there to this day, all rocks,

2. A HARD WINTER NEAR THE DALLES.2

During a hard winter among the people at Dog River,
twenty-five miles below The Dalles, a great snowstorm
set in. It snowed for seven months without stopping.
The snow had buried the tallest trees out of sight, and
the people ' lived under the snow.

1 Celilo (Si'lailo) was a Wa'yam village about eleven miles above The Dalles.
Twenty or thirty Wa'yam Indians are said to live there yet.

2 See a similar tale, Kathlamet Texts, pp. 216-220. In this a trivial but for-
bidden act done by a child (a boy plays with his excrements) brings on an unu-
sually severe storm; compare also Teit, The Shuswap (Publications of the Jesup
North Pacific Expedition, Vol. II, p. 744).

245

At the Cascades people were catching salmon •, there
was no snow there or at The Dalles. It snowed in one
place. The people under the snow did not know that it
was summer everywhere else. The way they found it
out was this : -

A little bird came with a strawberry in its bill to
an air-hole they had made up out of the snow. They
asked what it was that had brought such a storm, and
at last discovered that one of the girls in their village
had struck a bird. It was proved against the girl, and
they offered her parents a great price for her. The par-
ents would not sell her for a long time. At last the
people bought her, and, putting her on the ice as it floated
down the river, pushed the ice into the middle of the
stream. In that way they got rid of the snow. A few
days later a Chinook wind came bringing heat. The
snow melted away at once, and things began to grow.

The girl floated on, day and night, down the river.
Five years she floated. At the end of that time she
came back to the place where she had been put on the
ice. When she returned, there was but a small bit of ice
under her, just enough to hold her bones up. For she
was almost gone, only skin and bones remained. They
took her into the village. She died. She was no longer
accustomed to the smell of people, and died from the
odor of them. After a time she came to life, but it was,
a year before she could eat much.

Every summer after that she was nearly frozen to
death, and went all bundled up ; but in winter she was
too warm, would take off all her clothes, and go naked.

246

3. AN ARROW-POINT MAKER BECOMES A CANNIBAL.1

There was an arrow-point maker on the right side of
Columbia River, three miles below The Dalles. One day
this man cut his finger with flint, so that it bled. He put
his finger in his mouth, liked the taste of the blood, ate
his finger off, then his hand, pulled the flesh from his
arms, legs, and body, and ate it. At last he had only
a little bit of flesh left that was below his shoulders on
his back, where he could not reach it. He was a skele-
ton now ; nothing but the bones were left, only his heart
hung in his body. He went to the next village and ate
all the people. They could not kill him, nothing would
penetrate his bones.

Now his wife, carrying a little son, escaped, went south,
travelling on the grass, right on the tops of the blades
of grass, so that he could not track her for a long time.2
At last he found the tracks. The moment he found them,
his wife knew it.

She travelled day and night in great fear. The hus-
band gained on her, came nearer and nearer all the time.
Far ahead of her was a blue mountain. She hurried on.
When she reached the foot of the mountain, she saw a
house, and went in. A very old man sat on one side
making bows and arrows, his daughter sat on the other
side making little tobacco-sacks.

The woman called him by a kinship name, but the old
man did not answer. The north wind, which had grown

1 This tale is evidently a composite of two distinct stones. The first part

f the tale as here given is a variant of the wide-spread Rolling Skull myth.

See, for example, Curtin's Creation Myths of Primitive America, pp. 325-335, for

x Yana parallel. The second part of the tale, the hunting of the Tobacco people

as game, is only loosely joined on to the first.

Travelling on the tops of blades of grass in order to avoid making tracks is
a myth motive found also in Wishram (p. 71 of this volume).

247

stronger, began to blow terribly, and almost carried the
house away, threw down great trees. At last she begged
so hard, that the old man said, "Hide behind me." That
moment the skeleton came in with a frightful wind, walked
around the fire, and stamped on the old man's arrows,
which broke into bits. The old man seized a long arrow-
point and thrust it into the skeleton's heart. That instant
the skeleton fell to the ground - - a pile of bones. The
wind stopped blowing when it fell. The old man said to
the wife of the skeleton-man, "Come and throw these
bones out doors."

There was plenty of tobacco growing on the hill above
the old man's house. He made arrow-points all the time;
and when his quiver was full, he would start out and
return with it empty, but with tobacco in his hand. The
old man and his daughter lived on smoke, neither ate
anything; they lived on smoke from the kind of pipe
that is made straight. The old man always shot the
tobacco ; those whom he shot were Tobacco people.
When he brought home the tobacco, his daughter put it
into the sacks, and they smoked till all was gone. Then
he went again for another hunt of these people.

The woman and child lived with the old man and his
daughter a long time. When the boy got old enough,
he hunted squirrels for his mother. One day when the
old man went out, the boy followed him. He saw the
old man shoot up at a bluff of high rocks. The Tobacco
people all lived on these high rocks. He crept down,
sat behind the old man, took an arrow, and wished it to
hit the tobacco. The arrow left the bow at the same
instant that the old man's arrow left his bow, and five
bunches of tobacco came down. The old man was delight-
ed, and danced for joy ; he had never shot so much in
a whole day. "You are my son-in-law," said the old

248

man, and went home. The daughter was glad that her
father had so much tobacco. The old man said, "I don't
know but that 'it is a death-sign." The boy laughed to
himself. The old man said to his daughter, "This is your
husband," and added, "The people of the future will be
willing to give their daughters to a good hunter, and the
girl must wait till the father and mother find such a man.

The old man now rested, and the young man hunted
tobacco for him. He filled the house with tobacco. The
old man was satisfied. Then the young man, his wife
and mother, came to Columbia River. When they came
to the village where the young man's father had turned
into a man-eater, they found only bones. The young
man gathered up the bones, threw paint into the air five
times, spoke five times to the sky, and the people all rose
up as they were before the man-eater had devoured them.

When the mother was old, she had food given her
every day by her daughter-in-law. She grew weak fast,
and her son said, "It will be the duty of a daughter-in-
law to care for her mother-in-law among the people to
come." The mother said, "My daughter and I will go
south, and we will be guardian spirits to medicine-women,
and will give authority to women to smoke. When a
woman smokes, she will be a medicine-woman." The son
said, "I will be a guardian spirit to help people. Those
whom I help will be good hunters."1

4. DIABEXWA'SXWAS, THE BIG-FOOTED MAN.S

There was a chief who lived near the mouth of Colum-
bia River. His feet were three feet long, his whole body

The last paragraph, in which arrangements are made for the world to come,
helps to give this tale much of the character of a myth.

:ompare Kathlamet Texts, pp. 158-165. The cognate Kathlamet tale begins
'Uh the incident of a woman giving birth to dogs which later become human beings,

249

was in proportion. He had a long house with five fire-
places. The house was nicely fixed, with fish and animals
carved around on every side. He had a hundred wives, -
fifty beds on one side of the house, and fifty on the other.
A short distance to one side he had a house in which
lived one hundred slaves. These slaves took great bas-
kets every evening at sundown, brought sand from a bank
at the seashore, and scattered it around the chief's house
for fifty yards in width. Then they smoothed the sand
perfectly; not even a mouse could move around the chief 's
house without leaving tracks.

This big-footed man was chief of all the people about
there. After nightfall nobody went near the chief's house.
The chief went around his house every night to each
one of his wives. About midnight he would be halfway
around, and the sun would come when he was with the
last wife. He had a great many daughters, but not one
son.

News came to Diabexwa'sxwas that there was a chief's
daughter in the Wasco country, and he made up his mind
to go and buy her. He had fifty canoes filled with pro-
visions and men to take him up the river. They landed
near Wasco and came on foot to the village. He brought
fifty slaves to give for the chief's daughter, - - twenty-five
men and twenty-five women. Nadaiet was the name of
the girl he had come for. They camped beside a bluff
of rocks. He bought the girl ; her people were willing
to sell her, as he was a great chief. Whatever he asked
for, he got. He took her home. Next morning, when
he returned, he asked, "How many children were born

when their dog-blankets are burned. This is evidently an absolutely distinct story
in origin. The connection between the two tales is loosely established by having
Tia'pexoacxoac, the Kathlamet correspondent of the Wasco Dia'bexwasxwas, woo
one of the dog-children, a daughter, of the woman.

250

while I was gone?" — "Five girls." He had no sons,
because he killed them as soon as they were born, for
he did not want any one to be greater than himself.1

Nadaiet bore him a child in time. The slaves brought
sand every evening; it was perfectly level, so that no
person could come near to meddle with his wives. After
her child was born, he asked, "What is it?" Five of the
women had made a plan to deceive him, and they said,
"It is a girl." They had been with their husband when
he bought Nadaiet, and they sympathized with her. They
put girl's clothes on the baby. The five women thought
and cared for the child even more than the mother did.
Word went out that the chief was killing all his sons.
Everybody was angry. The boy grew fast. He was
large and heavy, and began to look like a boy; he was
very wise. The girls were very large; at three or four
years of age they were as large as women. And it is
from this that the Chinook people are so large and have
such big feet.

The mother of the boy, as he grew older and began
to show by his behavior that he was a boy, began to cry.
She felt very anxious. The chief noticed this, and thought
that she was homesick. He said, "If you wish, you may
take the child and go home to your father for a visit.
I'll come for you." This was just what pleased the wo-
men ; they got a canoe ready, and the five women went
with her. They told all not to tell about the child, and
they promised to keep the secret. As they got up the
river out of sight of the old man, they took off the girl's
clothes that the child was wearing, and put on a boy's.
All that were with her were delighted, and said, "The
old man shall not be our master any longer." The boy
was named after his father.

1 For the killing of one's male children, compare also Kathlamet Texts, p. 187.

251

The others returned, the mother remained at Wasco.
The mother told the boy about his father and how many
boys he had killed. The boy was angry, and hunted in
the mountains for guardian spirits, that he might get
strength to fight his father. The fifth night he came
home and said, "Mother, the five Thunders1 and Light-
nings have given me their strength." His mother said,
"That is not enough." He went again, came home the
fifth day, and said, "I have the strength of five bands of
Grizzly Bears." "That is not enough." He went the

third time, and said, "There are five bands of Elk, and
the strength of them is mine-, they promised it." - "That
is nothing, get more."

The old chief was very bad among his people. He
could walk on the water; when people were coming along
on the water in a canoe, he could walk out and destroy
them.

Now the boy's mother wanted him to get the power
of running on the water so that he might overcome his
father. She said, "Do not seek power any longer on
the mountains, but seek by the water." He went to the
water and got the power of the five Whirlpools. His
mother said, "That is not enough." When he came the
fifth time, he said, "I have the power of the five long-
legged Water-Spiders (tsia'xitilul). They said, lWe will
give you strength to run on the water, as we do.'" His
mother went to the water and saw him run on it; he
already had large feet. Now she told him, "You had
better look for still another power of someting that runs
on the water." He got the power of five bands of yel-
low Flies running on the water (iqli'naxwixwi). His mother
said, "This is enough."

The old chief had not come for his wife and daughter,

1 Compare, for the five Thunder brothers, Wishram, pp. 121-131 of this volume.

252

as he had intended to. The young man was now half
grown, and was larger and stronger than his father. He
gathered fifty canoes and men and weapons, took his
mother, and went down to make war on his father for
killing all his half-brothers. They landed on the side of
the river opposite the house of the old chief, who sent
his servants to ferry them over. He did not yet know
who the people were. The young man told the men to
remain with him, and all were glad to do so. At night
he walked over on the water to the other side, and got
to the house just as his father rose up from one of the
women. As his father went to the next woman, the
young man lay down at the foot of the first woman's
bed. All that night, as his father went from one woman
to another, he followed him. The women all wondered
how it was that he came a second time to their bed.
They talked together and said, "It must be the young
chief, our son, who has come."

The second night he did the same. Next morning the
chief saw tracks, measured them, and found that they
were larger and broader than his own.1 He now suspect-
ed that he had a son, and told his people to get ready
for war. The old chief brought fifty canoes with weapons
and made an attack on the young man. He came with
a Chinook Wind of great force, while the young chief
brought the East Wind. The young man's canoes were
urged forward by the East Wind, and the Chinook Wind
drove onward those of the old man. When they met,
there was a terrible crash; the canoes were broken and
sunk. The young man drove the old chief all the way
home, and a great many men were drowned. Four days
they fought in this way, the East Wind driving the Chinook

1 In the Kathlamet tale the son's feet are of the same length as his father's,
but are broader.

253

Wind.1 The fifth day the old man's strength began to
fail him. The father and son did not fight in the canoes,
but on the water, hand to hand. As the old man's
strength began to fail, he began to sink in the water; it
would not hold him up any longer. He was overcome
by his son and killed. The young chief liberated all his
father's wives ; only ten he took for himself. His mother
went back to the Wasco people and lived with them.
The young chief ruled his people well.

5. A WOMAN MARRIES A PERSON WHO is A DOG IN THE
DAY AND A MAN AT NIGHT.

A chief of the ttqa'ditix3 people lived about four miles
below The Dalles. He had a daughter whom he prized
beyond anything. One time a dog came and stole away
this young woman's paint. She followed the dog for
four days, and was nearly dead when she came out of
the woods and saw a house at the farther end of a
valley. She saw a fire there, went near, and saw a
family of small dogs that were carrying fire from the
house and making fires in the woods. She entered the
house and found three old dogs there. One had a
whole family of young dogs •, another old dog lay on one
side - - he had but one eye and both ears were cropped
off-, and still another dog lay there. She saw a great
deal of venison, and wished she had some. That moment
a dog jumped up and put venison in front of her. She
said, "You should not do that; they will say I stole it."
Then she saw a nice buckskin, and thought, "I should like

1 Compare, for a fight between the Chinook and East winds, Wishram,
pp. 103-105 of this volume.

2 Curtin's manuscript has Ickaditiq, to be read probably as Ilqa'ditix; iqa'ditix
is the Wasco word for "cinnamon (?) bear."

254

that." Another dog jumped up, pulled it down, and put
it before her. She slapped him and said, "You should
not do that; they will say I stole it."

After sundown she woke up, - - she was so tired that
she had fallen asleep. She heard talking, looked around,
saw that the dogs were all gone. Young men were in
the house now. One of them said, "We are afraid to
give you anything — you slap us so." (The dogs had
all turned into young men when the sun went down.)
This was the very one who had stolen her paint. She
said, "I will stay here to-night, to-morrow I shall go home.
I came for my paint."

Now the young man who had stolen the paint lay down
beside her. This was the marriage; he took her for his
wife. She staid now all the time with her husband.
After a while a son was born. The relatives of the man
took the child, wrapped it up, opened the ashes carefully,
put the baby in, covered it up, and roasted it. The
mother was frightened. The husband, seeing this, said,
"You can't take care of this boy, you are fond of sleep-
ing. I have sent him to where his grandmother and
grandfather are."

Five days and five nights after the child was roasted
to ashes, it walked out of the ashes. He could now
walk around. He came to his mother and said, "Mother!"
She could scarcely believe what she saw. The father
said, "Didn't I tell you that it was well cared for?"1 In
time a girl was born. She was treated in like manner.

When the children grew to be quite large, they seemed
sad. The mother said, "They want to see their grand-
parents, I have told them many times about the old
people." The man told his relatives to pack plenty of

1 Compare Boas, Chinook Texts, p. 189. The same kind of adventures are
told by the Chinook of a woman who married the Salmon-Harpoon.

255

dried meat. The woman wondered who could carry such
a load. Her husband said, "You go ahead with the
children •, camp while the sun is still up. If you hear a
great noise, pay no heed to it, don't look back." They
started, travelled till near sunset, then camped. Soon she
heard a great noise in the direction from which she had
come ; it grew louder and louder. She did not look up.
Great packs of meat rolled in and stacked themselves up
around the fire, kept coming till all she had seen at home
was there.

The second day she camped near sunset, the meat
came in the same way. Every evening, as soon as she
camped, with a great roar and noise the meat came in
and piled itself up around the fire. The fifth evening
fresh venison came. The husband and several of his
people came soon after. In the morning they all travelled
on together; about night they reached her parents. The
dried meat followed, and also fresh venison, newly killed.

All the time she had been gone, her father and mother
had cut off their hair and mourned for her. All rejoiced
at her return ; she gave meat to every one. The fourth
day after her return the woman called the people of the
village together; all came into the house.

The husband lay on a shelf or bed and watched his
wife ; he was jealous. Two nice-looking men came in ;
she chanced to look at them. Her husband was very
angry. He didn't eat for five days and nights. The
fifth day he took his son and started for home. At the
gathering the woman had given a skin robe to each per-
son, and meat to all. When the man started, these
robes followed him, no matter where they were or what
use they had been put to, and all the venison that had
not been eaten rose up and left.

When the woman's father found that her husband had

256

gone, he questioned her. She said, "He left me because
I looked at the two men who wished to buy me when
I was a girl." The man, after getting home, lived many
days and nights without eating; he was sorry for what
he had done. At last he destroyed himself.

Since that time, if an Indian leaves his wife, he takes
all he has given her people.

II. GUARDIAN-SPIRIT STORIES.1
i. THE HUNTER WHO HAD AN ELK FOR A GUARDIAN SPIRIT.

There was a man at Dog River, 2 in days gone by,
whose wife was with child. Pretty soon she gave birth
to the child. While she was sick, he carried wood, and
one day a piece of bark fell on his forehead and cut
him. When the boy was large enough to shoot, he
killed birds and squirrels ; he was a good shot. One day
the father said, "You don't do as I used to. I am
ashamed to own you. When I was of your age, I used
to catch young elks. One day when I caught a young
one, the old one attacked me and made the scar you
see on my forehead."

The boy had a visit from an elk ; and the elk said,
"If you will serve me and hear what I say, I will be
your master and will help you in every necessity. You
must not be proud. You must not kill too many of any
kind of animal. I will be your guardian spirit."

The young man became a great hunter, knew where
every animal was, - - bear, elk, deer. He killed what he
needed for himself, and no more. The old man, his
father, said, "You are not doing enough. At your age
I used to do more." The young man was grieved at
his father's scolding. The elk, the young man's helper,
was very angry at the old man. At last she caused the
young man to kill five herds of elk. He killed all except

1 The main point in the tales of this group is the more or less involuntary
acquirement of supernatural power. No. I is at the same time a warning against
the abuse of such power. The idea that moderation must be exercised in the
use of magic comes out strongly also in several stories in Jones's Fox Texts,
Vol. I of this series, pp. 183-193.

2 Now generally known as Hood River, a southern tributary of the Columbia.

[»S7]

17 — PUBL. AMER. ETHN. SOC. VOL. II.

258

his own elk, though he tried to kill even her. This elk
went to a lake and pretended to be dead; the young
man went into the water to draw the elk out, but as
soon as he touched it, both sank.

After touching bottom, the young man woke as from
a sleep, and saw bears, deer, and elks without number,
and they were all persons. Those that he had killed
were there too, and they groaned. A voice called, "Draw
him in." Each time the voice was heard, he was drawn
nearer his master, the Elk, till he was at his side. Then
the great Elk said, "Why did you go beyond what I
commanded? Your father required more of you than he
himself ever did. Do you see our people on both sides?
These are they whom you have killed. You have inflict-
ed many needless wounds on our people. Your father
lied to you. He never saw my father, as he falsely told
you, saying that my father had met him. He also said
that my father gave him a scar. That is not true ; he
was carrying fire-wood when you were born, and a piece
of bark fell on him and cut him. He has misled you.
Now I shall leave you, and never be your guardian
spirit again."

When the Elk had finished, a voice was heard saying
five times, "Cast him out." The young man went home.
The old man was talking, feeling well. The young man
told his two wives to fix a bed for him. They did so.
He lay there five days and nights, and then told his wives,
"Heat water to wash me, also call my friends so that I
may talk to them. Bring five elk-skins." All this was
done. The people came together, and he told them,
"My father was dissatisfied because, as he said, I did
not do as he had done. What my father wanted grieved
the guardian spirit which visited and aided me. My
father deceived me. He said that he had been scarred

259

on the head by an elk while taking the young one away.
He said that I was a disgrace to him. He wanted me
to kill more than was needed. The spirit has left me,
and I die."1

2. THE BOY WHO WENT TO LIVE WITH THE SEALS.2

The Chinook people, who lived at the mouth of Co-
lumbia River, moved some distance to the east. At the
end of the first day's journey they camped on the shore.
One of the men had a little boy. After they had fixed
the camp, he went with the boy to mend his canoe.
After a while the boy disappeared. The father thought
he had gone back to the camp, When he had finished
the canoe, he went to the camp and asked his wife where
the boy was. She had not seen him. They went to the
river, tracked him to the water, and all said that he was
drowned. Next morning the people moved on still farther
up the river. The parents hunted everywhere for the child,
but at last they too went ; they could not find the child.

Two or three years after this another party went up
the river. On an island in the river there were a great
many seals, and among them a boy. Word was sent to
the parents of the boy. People went out and watched
for the seals to come to land, so that they might see
the boy. They watched till the seals came up on the
island, one by one, and soon the island was covered.

1 The fact that the young man divulges his guardian spirit is itself indicative
of approaching death, for only upon the death-bed was it customary to communi-
cate this, the greatest secret of one's life.

2 The visit of human beings to the land of the whales, seals, or other food-
animals, and their return to the people of this earth, to whom they grant power
to obtain a large food-supply, is a characteristic type of tale or myth among
the Coos of Oregon (Journal of American Folk-Lore, Vol. XXI T, pp. 25-41).
Compare also Swanton's Haida Texts and Myths (Bulletin 29 of Bureau of American
Ethnology), pp. 7—14, for a similar tale of a visit to the salmon.

260

At last the boy came up out of the water and lay down
•by the seals. The people crept up, caught the boy, and
took him to shore by force. He struggled to get away
from them, and tried to return to the water. At first he
refused to eat anything but raw salmon and other fish,
and he would not talk ; but by degrees he came to act
like other human beings. Finally his parents got him
back to his right mind, and he became very industrious.
He carved bows and arrows and worked all the time.

As he grew up, he used to tell many stories of how
he had lived down with the seals. He said that seals
were just like people ; they moved from place to place,
camped at night, and would go as far as The Dalles.
They moved around as the Indians did on land. The
people had to watch him when he was in a canoe, for
fear he would go back to the seals. The seals were al-
ways floating around when he was near. He always
called them by name. His parents always covered his
head when he was in a canoe. One day he threw the
cover off, saw the seals, called them by name, said, "I
am going,75 and jumped into the water. He came to the
surface far out, and said to his father and mother, who
were in the canoe, "I have a home down in the water.
I will remain there hereafter."1

3. A DESERTED BOY is PROTECTED BY ITC.'I'XYAN'S

DAUGHTER.2

There was a village opposite The Dalles, and in the
village lived a boy who was very quarrelsome. He

1 The implication doubtless is that he becomes a guardian spirit for seal-hun-
Compare the end of the tale in Boas's Kathlamet Texts, pp. 166-174.
Compare Wishram tale, pp. 139-145 of this volume (The Deserted Boy).
Itcli'xyan is the protector of fishermen and hunters of water-animals. Compare
also Boas's Chinook Texts, p. 221.

26 1

whipped the other boys, killed one or two. At last the
chief told the boys to take this bad one away to some
distance, leave him, slip off, and come home ; then they
were all to move away. The bad boy had two grand-
mothers who had reared him. The boys took him off
to the place agreed upon, then slipped off and left him.
He staid till sundown, then began to shout to the boys
that it was time to go home. The boys had left their
voices there to answer for them, and they said, "No, it
is not time yet." It was then almost dark.

The two grandmothers had left fire for him between
two mussel-shells hid in the ashes, a deer-rib which the
Indians used to make fish-hooks out of, and ten wild-
potatoes. They did not want to go and leave him, but
the people forced them to go. Now the boy discovered
that he had been left, and he ran home as fast as he
could, found the village gone, the place cleared off. He
looked across to the other side of the river, and saw the
whole village camped there. He felt very lonely, and
every now and then began to cry. He searched around
where his grandmothers had lived, and found the fire
and rib.

In the morning a great many magpies came around.
He set a trap and caught three of them. He skinned
them and made a robe, which he spread over his breast
at night. Next day he caught three more. He ate one
potato a day as long as they lasted. Each day he caught
three magpies. On the fourth day he had twelve skins,
his blanket now came to his knees. He made a fish-
line out of his trap-strings and went fishing. He threw
his line out, and said to the river, "Give me all kinds of.
food." He fished five days, caught a fish each day.
The people saw him from the other side.

All at once, on the fifth day, he jumped up and ran

262

back and forth from the bank to the water. Then he
danced along the river and sang very loud. The words
he sang were, "Now I'll make my magpie robe fly, now
I'll make my magpie robe fly." They heard his words
on the other side. They watched, and saw him draw
something long and white out of the water. He threw
it on his back and went to his camp. The bundle was
made of different kinds of wood, and was full of roots,
salmon, and all kinds of Indian food. Towards evening
the people saw that he had a large fire and was eating.

That night he slept warm and well. After a time he
felt something cold under his head, and then something
cold between his feet. He woke up, and felt a person
lying at his side. The person said, "Are you awake?"
"Yes." He raised up his robe, thinking that it was
his robe. As he raised it, he found he had a blanket of
mountain-sheep skin over him, the blanket of the chiefs
daughter. He looked, and found a woman at his side.
He was in a house, and everything was beautiful with
skin and carving around him.

Early next morning the people on the other side went
out, and, looking across the river, saw that the boy had
a nice house where their village had been. Itcli'xyan's
daughter had come out of the water in the night, while
he slept, made the house, and lain down by his side.
Towards sunrise he and she arose. His people saw all
this; and the chief called the people together and told
them to go over and see the young woman, and say,

The chief of the village had a purpose in leaving you.
He left you so that you might get this house. Now that
you have the house, he will come back."

When the messengers came, they were astonished at
what they saw. The house was much greater than they
had expected. While Itcii'xyan's daughter was sleeping

with the young man that one night, food was brought
out of the river. "All right!" said the boy. "Let him
come with his people, but he must come last." The next
day the boy's two grandmothers came, then the whole
village, and last of all the chief; but as he was crossing
the river, the young man raised a storm and drowned
him. The young man then became chief and fed all the
people for years with the food which came out of the
river for his wife.

Even now the Indians on Columbia River send their
boys to fish after dark to get the spirit of Itdi'xyan. She
lives in the water and helps people yet.

III. COYOTE STORIES.1
j. COYOTE DECEIVES EAGLE, AND STOCKS THE COLUMBIA

WITH FlSH.2

i. Eagle's grandfather was Coyote. Eagle was hunting
most of the time in the mountains, and when he came
home one day, Coyote said to him, "I have found some-
thing for you, — a nest of eagles on a rock, They
have nice feathers for arrows."

Next day they went out to a rock, and Coyote said,
"Take off your clothes." Eagle was handsomely dressed
in beads, had long shells all over his leggings and robe.
He took off his clothes and went up the rock. He pulled
the feathers out, tied them in a bundle, put the bundle
on his back, then looked down and saw that he was very
high up ; the rock had gone up nearly to the sky. Then

1 In these myths Coyote appears in his dual capacity of culture-hero and un-
successful trickster. With them are to be compared Chinook Texts, pp. 101-106,
110-112; Kathlamet Texts, pp. 45-49, 79-89, 148-154; Wishram, pp. 3-49,
49-5', 67-75, 95-99, 99-103, 105-107, 107-117, 123-127, 133-139, I45-M7,
I49~I53, 161, of this volume. It will be seen that the mythological importance of
Coyote increases as we ascend the Columbia and approach the Great Basin area,
his place on the coast (Chinook and Quinault) being largely taken by Bluejay. A
few of the incidents that in Wishram appear woven into a loosely jointed culture-
hero composite are here found as separate myths or amalgamated with quite differ-
ent elements; compare Wishram, pp. 3-7 and 41-43 of this volume, with the second
part of this story and with Story 2, p. 267.

2 Two absolutely distinct myths have here been welded into one. For the
first part, compare Gatschet, The Klamath Indians of Southwestern Oregon, Con-
tributions to North American Ethnology, Vol. 2, Pt. I, pp. 94-97 (Eagle and his
grandfather Coyote respectively correspond to A'ishish and his father K'mukamtch
of the Klamath myth) ; Teit, Traditions of the Thompson River Indians, p. 2 1 ;
Teit, The Shuswap (Publications of the Jesup Expedition, Vol. II, pp. 622, 737).
This is distinctly a myth of the Plateau region, and presumably adapted by the
Wasco to the Coyote and Eagle cycle. For the second part, compare Wishram,
pp. 3-7 of this volume; Spinden, Myths of the Nez Perc6 Indians (Journal of
American Folk-Lore, Vol. XXI, pp. 15, 16).

265

he looked at the feathers on his back; they were not
eagle-feathers at all, but coyote entrails.

Coyote had already put on Eagle's clothes, made him-
self look like Eagle, and gone home. He had Eagle's
flute, and played on it. When he entered the house, he
said, "I wonder why my grandfather does not come, I
told him to come quickly." At bed-time Coyote lay
between two of Eagle's wives, Mouse and Woodpecker.
Next morning Coyote moved away to another place, said
nothing more about his grandfather. Every day he moved
his camp.

Eagle spent many days on the high rock, and grew
thin. At last old Thunder came and split the rock;
along the split came brush and sticks. By means of
these Eagle came to the ground. Then he followed his
grandfather. Two of the wives had not gone with Coyote.
They knew he was not Eagle, but they followed on be-
hind. One of these two wives cried all the time, "My
husband, my husband !" Eagle found every day the ashes
of a camp. One day he found the ashes warm, and said,
"To-morrow I'll catch up with them." Next day he over-
took the two wives, and they told him everything. He
said, "Go to-night and camp with Coyote. I shall be
there." He came. Old Coyote saw him, and began to
cry, took off his clothes. Eagle said, "I don't want them
now." Coyote said, "I have been crying all the time;
I thought you were dead." Eagle said, "All right! Keep
my clothes and keep my two wives." The old man was
very glad. They lived together many days, and Eagle
hunted.

One day he said to Coyote, "I killed two nice bucks;
to-morrow I'll show you where they are." Next day they
started, went down five gulches, and saw the bucks. The
old man said, "Til stay here to-night, to-morrow I'll cut

266

up the meat." He made a fire and lay down to sleep.
It began to rain, rained all night. Next morning the old
man woke up and found that his bucks were nothing but
hanging bushes. He said, "I see, I did this. This is my
fault. My grandson has paid me back." He did not
feel badly, and started home. He passed the first gulch,
full of deep roaring water; he swam way down to the
next one the water was still higher there; came to

the third, the fourth; there always more water. The
fifth he could not cross.

2. He was carried down to the great ocean. There
he saw two women with a large canoe. They were very
bright, shone more brightly than the sun; their paddles
were of white wood, very beautiful. The women staid
there, and kept the fish from leaving the sea and going
into the river; they worked there every day. Coyote
thought to himself, "How can I manage so that these
women will take me into their canoe?" He turned him-
self into a piece of wood and floated down. The elder
woman said, "Oh, that is very nice wood; catch it, catch
it!" but the younger one said, "Don't touch it, don't
touch it!" and they let it pass.

Now he turned himself into beautiful white wood, and
floated along. The elder sister said, "Oh, catch that!"
The younger one said, "No, no! let it pass." It passed.
He turned into a different kind of wood. Every time
the elder one wanted to catch it; but the younger one
said, "No, let it pass." After the fourth time he turned
himself into a little baby on a cradle-board. As it floated
down, crying and rolling on the water, the elder sister
said, 'See that little boy! Catch it, catch it! Its father
and mother must be dead; we must save the baby."

The younger sister had grown tired of talking. The
elder sister took the baby and carried it to their house.

26;

They had all kinds of fish. The elder sister put an eel's
tail in the baby's mouth for it to suck. They went for
wood, and left the baby. While they were gone, Coyote
cooked himself all kinds of fish, ate a great deal. When
they came home, he was a baby again, sucking the eel's
tail. Next day, while the sisters were gone, he made a
long stick to dig roots. When they got home, he was
a baby sucking the eel's tail.

Next day, when they went off, he went out to dig roots.
He told his stick to be strong ; but when he dug into
the ground, it broke. The next day he made another
stick, dug deeper. With the last stick he broke down
the dam the sisters had made to keep the fish, and all
the salmon crowded up Columbia River. Then Coyote
took ashes and blew on the sisters,1 saying, "Hereafter
you will be birds. People will soon come who will want
these salmon. You will be birds henceforth."

2. COYOTE is SWALLOWED BY iTC.'i'xYAN.2

Over at Nixlu'idix, where the Wi'cxam village now stands,
Coyote was going east up the river. He looked north
at the hills, and saw five men running down towards him.
They said, "Old man, don't you go up along the river;
go by the hills. If you go along the river, you will be
swallowed."

"WTho will swallow me?"

"Itdi'xyan."

"Oh, I'll run away; he can't swallow me. I run like
the wind." Coyote went on. Finally he thought, "Per-
haps there is such a thing that can swallow me." Then,

1 For the throwing of ashes or dust in transformation, compare Wishram, p. 45
of this volume.

2 Compare Wishram, pp. 41-43 of this volume.

268

thinking awhile, he said, "I'll go up on the hill and get
a long log and put it across my shoulders ; then Itdi'xyan
won't be able to swallow me."

He got the log, came down, and travelled up the river.
As he went, he called out, "Itdi'xyan, swallow me!"
He plagued Itdi'xyan. At last Coyote lost consciousness;
he did not know anything. When he revived, he found
himself in a dark place. He wondered where he was ;
could it be that Itdi'xyan had swallowed him? He heard
a sound as of a bell a little way off, and the voices of
people whispering. He sat with the log on his back, and
said, "People, make a fire, and I'll stay all night." He
felt around, and found, as he thought, grass and pieces
of wood, and said again, "Why don't you make a fire?"
No one answered. What he took for grass was people's
hair, the large pieces of wood their bodies, the smaller
pieces of wood their bones, which had been there for years.

Coyote didn't yet know where he was. So he sat
down, brought out his two sisters, the two Cayuse girls,
as he called them, two pieces of his own excrement, and
said, "My sisters, what is the matter? Where am I?" —
"Oh, we won't tell you. You are such a man that if
we tell you, you will say, 'Oh, yes! I knew that before,
but forgot it for a moment.'" Coyote began to throw
up spittle with his hand, and said, "Here, let rain come."

aOh, don't, don't do that! we will tell you. You were
warned by the five men not to go up along the river, but
you would go; you wouldn't listen to advice. Now you
are in the belly of Itdi'xyan."

"That's just what I thought," said Coyote. He put
away his sisters where they were before.1 Then he took

3ther instances of Coyote asking advice of his excrement sisters are to be
in Wishram, pp. 73-75, IOi, 103, of this volume. Compare also Boas, Kath-
Us, pp. 45-49; Chinook Texts, pp. 101-106. On the coast of British
Columbia similar acts are told of the raven.

269

his fire-drill and made a fire, taking pitch from the log
on his back. When there was light, he saw the remains
of all the people, some with canoes, others without. He
called to the fire all that were able to come to warm
themselves. Eagle came, also Weasel, his younger
brother.1

Itcli'xyan now said, "Come out, Coyote, I didn't want
to swallow you." "How can I come out? There is

no door," said Coyote. He looked up and saw something
moving above his head, breathing, growing larger and
smaller. This was Itcli'xyan's heart. "It is too high to
reach," thought Coyote. He made a ladder of two canoes,
went up, and with his flint knife cut at the root of the
heart.

Itcli'xyan said, "Get out of me, Coyote! I didn't try to
swallow you. I don't want you."

Coyote said, "I don't know how to get out." Then
he told all the people to lock arms. When Itdi'xyan's
heart was cut and dropped, he blew a tremendous breath,
and threw all the people out near Celilo, but Coyote
about six miles farther south over the Celilo hills.

Eagle went west, and Coyote east.

3. COYOTE IMITATES FISH-HAWK AND MOUNTAIN-SHEEP,

AND MEETS WITH VARIOUS ADVENTURES.2

i. Coyote was hungry. He ran down the river where
Fish-Hawk and his wife lived, and asked for something
to eat. They gave him a good deal of food. He was
not satisfied ; then they gave him food five times, and at

1 Eagle and Weasel are elder and younger brothers also in Wishram, pp.
117-121 of this volume.

* This again is a composite myth. The first part consists of two episodes of
the wide-spread story of the unsuccessful imitation of the host 5 the second part is
a string of four loosely connected Coyote anecdotes.

270

last asked, "When are you going home?" - "Oh, soon."
Fish-Hawk said, "Come down to the creek with me."
There was a tall stump by the water, and a hole in the ice.
Fish-Hawk jumped on to the stump, and from that into
the water. Coyote was terribly frightened, and ran around
crying, "My grandson is drowned!" But soon Fish-Hawk
came out with five different kinds of fish, and gave them
to Coyote; he told him to carry them home. Coyote
took them, and said to Fish-Hawk, "Come and visit me."
"Very well, I'll come some time."

One day Fish-Hawk remembered Coyote's invitation,
and went to his house. Coyote was glad to see him, and
said, "When you are ready to go home, let me know."
Soon Fish-Hawk said, "Now I am going home." Coyote
said, "Come down to the creek with me." Coyote climbed
up on a stump near the place where he used to get
water from under the ice. Fish-Hawk smiled and won-
dered. Coyote began to shout as Fish- Hawk had ; then
he jumped, hit his head on the ice, and was stunned.
Fish-Hawk was sorry for him, and called his wife. She
came, and said, "He will do anything that he sees others
do. He told me that you jumped in and got fish for
him." Now Fish-Hawk sprang on to the stump, dived
down, and brought out fish. He gave them to the woman
and went home. Coyote had not come to his senses yet.
About evening he recovered-, she helped him up. He
was as angry as he could be.1

A few days later Coyote got hungry, and went to visit
Mountain-Sheep and his wife, who lived by the bluff.
He met Mountain-Sheep, who said, " My wife is at home.
I'll come soon." Coyote went into the house. The man

» With this episode compare Jones, Fox Texts, pp. 263-267. Kingfisher and
kster Wlsacka of the Fox myth closely correspond to the Wasco Fish-Hawk
and Coyote. Compare also Boas, Kwakiutl Texts (Publications of the Jesup Expe-
dition, Vol. X, p. 153).

soon came, and said, "I'll get you something to eat."
He took his wife by the nose and stuck a straw into it;
blood, fat, and meat streamed out. They cooked all that
came out of her nose. Coyote ate it, and thought it very
nice. When he had finished eating, he said, "I'm ready
to go home. I want you to come and visit me." - "All
right! I'll come." As Coyote started, Mountain-Sheep
took his knife, cut pieces of meat off his wife's sides, and
gave them to Coyote, who was very glad, and said, "Be
sure and come to my house."

One day Mountain-Sheep went to visit Coyote. They
had a good talk. Then Coyote thought he would cook
something for Mountain-Sheep. He got his bucket, made
a fire, then took hold of his wife and ran a straw up
her nose. She sneezed, struggled, and ran away. Coyote
went outside, as angry as he could be. Mountain-Sheep
said, "I'm not hungry. I only came to visit." He took
a knife and cut off meat from his own two sides, put it
down by Coyote's wife, and went home. Coyote had
gone off angry. When Coyote came home, he saw the
meat and was glad.1

2. Some time after this, Coyote got hungry, and deter-
mined to move out near the Deer people. The Deer
people were glad to have him come. He got there in
the evening, and they brought him food. He began to
tell his adventures to them, and said, "Friends, I am
alarmed; you and I are in danger. I see the tracks of
the Wala'lap out here. These people always feather
their arrows with the tail-feather of an eagle. We must
be on the watch ; I'm afraid they will kill some of us."
Next morning Coyote slipped out, and lay hidden by the

1 Compare the Wishram tale, pp. 145-147 of this volume, and Chinook Texts,
p. 1 80, for a similar procuring of food from one's own nose and body. Mountain-
Sheep is in these replaced by Deer and Black-Bear.

272

path where the deer went to hunt. When the largest
one came along, he shot, killed him, and took his carcass
home. In this way, as he needed meat, he killed the
five brothers. The whole family consisted of five Deer.1

He now decided to visit the Wolves. When he got
to the Wolf house, they made him a servant to carry
wood and water. He got very angry at this. A race
was arranged. Coyote decided to go, so he made a
couple of running dogs with horns on them. The Wolves
ran on one side, and the dogs were with the party coming
back ; the dogs beat, won the race, and after that Coyote
ran away from the Wolves.

After a time he came to an empty house ; he went
on. As he travelled, he heard a noise, looked back, and
saw a rock as large as a house rolling after him. He
wondered what this could mean. Soon the rock was al-
most on him. He ran with all his might, the rock came
on all the faster. It hit Coyote and knocked him sense-
less. Towards daybreak- of the next morning he came
to his senses, and remembered that the rock had struck
him. "I'll run away from it," said Coyote. He jumped
up, stole off, and ran with all his might ; but about noon
he heard a great noise, and again the rock was pursuing
him. Wherever he ran, the rock followed, gained on
him continually. He did not know where to go. At
last he came to a soft muddy bottom between hills, and
thought, "I'll go there. Let it follow if it can." The
rock rolled on, got stuck in the mud, and Coyote es-
caped.2

* Compare Kathlamet Texts, pp. 152-153; and Wishram, p. 160, note 2, of
this volume. The Wasco wata'lap corresponds to the Wishram wala'lap, and Kath-
lamet wa'LaxLax.

This rolling-rock episode is oerhaps to be considered a variant of the rolling-
skull myth. Compare Grinnell, Kackfoot Lodge Tales, p. 165; Lowie, The Northern
Shoshone, pp. 262-265.

273

He went on towards the east, and came to a great
pile of buffalo-bones. He thought, "Oh, I am so hungry!
I'll take these bones and carry them till I camp, then
gnaw them," but he decided not to take them. Soon he
heard a noise, looked back, and saw a buffalo-cow behind
him. She came up and said, "I'll give you meat. Those
bones back there were my bones. You did not take
them ; I'll give you meat now." She cut off flesh all
around her body, and gave it to him. He ate, was satis-
fied, and remained some time. At last he said, "I can't
stay here, I must travel to the east." He started off,
and still he travels.

1 8 — PUBL. AMER. ETHN. SOC. VOL. II.

IV. AT!AT!A'LIA STORIES.1

i. Two CHILDREN ESCAPE FROM AN AT!AT!A'LIA.

Two Ikinickwai2 children went out to gather flint. A
boy and his sister went every day for this purpose. They
had each five good paddles, the sixth was full of holes
its entire length. The little girl said, "Hurry and pick
up the flints; the At!at!a'tia may come." And sure enough,
she was right there. The moment the words were out
of the girl's mouth, she looked behind, and there was the
Atlatla'lia. The brother and sister ran with all their
might. The boy had one of the flints in his hand; he
held it tight.

The At!at!a'iia caught them, put them in her great
basket, and tied the mouth of it with buckskin strings.
She was all spotted and striped, a terribly ugly-looking
creature, and very large. She lived on people, and was
especially fond of eating children. She hurried along with
the two children. The girl was larger than the boy ; she
sat on his foot in the basket. His foot was tender from
the itch which he had had on it ; she hurt him greatly,
and he said, "Sister, you hurt my foot where I had the
itch." The woman said, "What is the matter? My chil-
dren are burning up, surely." The girl heard what she
said, and felt that she could frighten her. She repeated

i These five myths show that the At'.at'.a'lia story, the story of the stupid, child-
stealing ogress, who at the end has the tables turned on her, is a well-marked
Upper Chinook type, similar in content to the familiar ogre fairy-tales of European
folk-lore. The Atlatla'tia is characterized by her immense size, striped body, fondness
for children's flesh, and stupidity; her own children she feeds on frogs, lizards, and
such other food. Her Kathlamet correspondent is called Aq'.asxe'nasxena. Compare
Kathlamet Texts, pp. 9-11; Wishram, pp. 35-39, 165-171, of this volume.

* Translated by Curtin as «a kind of fish."

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275

the A t!at .'aria's words: "Your children are burning up, sure-
ly." The woman was terrified at this, and said, "Somebody
tells me my children are burning up." She called over
their names on her fingers. The fourth time the girl
called out very loud, "Your children are burning up!"
The woman put down the basket and ran towards home ;
but she came back, and hung the basket up on an oak
tree, one of the trees near The Dalles on the Wi'cxam
side. The two children were hung up, could not get out
of the basket. The boy gave his sister the flint. She
cut the strings of the cover, and they got out. They
filled the basket with stones and dirt, and hung it up
again ; then they ran to the river.

The woman hurried home, found her children all safe,
and said, "Oh, I thought you were burned to ashes! I
have a nice pair of children out here," and she told how
she had got them. Then she started to bring the brother
and sister. She pulled down the basket; it was heavy.
She put it on her back, went home, and took off the
basket. All her children got around it. She unstrapped
it. Behold! there was nothing but stones and dirt. She
knew they had got out and run away. She put the
basket on her back and started after them.

The boy now made five rivers, for he was very powerful.
The old woman jumped over the first river; she went
over so nicely that she said, "I must try that again."
She jumped over the first river five times. When she
came to the second, she leaped over that too ; high in
the air she jumped this river five times. She jumped the
third river five times ; the fourth river the same way,
also the fifth.

She saw the children now about a mile ahead. She
drew in her breath, and the children came in with it.
They were almost in her jaws when she stopped, for she

had to blow out again. That sent the children off about
as far as they were before. She drew in her breath ;
they were nearly at her mouth, but she could not draw
in another bit. She had to blow them away.

They reached Columbia River, jumped into a canoe,
and pushed it way out. They told the crawfish, the
turtles, and all the fish in the water, to eat her, and the
big rocks to roll on to her. When the old woman came
to the river-bank, she drew in her breath, and the canoe
came almost to her hand ; then she had to blow out, and
it went far out again. She tried many times to draw
them in, but her breath was not long enough. Then
she ran into the water and waded out part of the way.
The fish began to eat her body all over, and the rocks
came rolling down from the cliffs on to her. At last,
barely alive, she waded out of the water, and the chil-
dren escaped.

2. THE FIVE AT!AT!A'LIA SISTERS STEAL A Bov.1

On the right side of Columbia River, fifteen miles below
The Dalles, lived a woman who had a child. She had
also five sisters-in-law who lived in another house. The
woman sang every night. When the sisters-in-law heard
the singing, they took the child, carried it home, and
kept it till morning.

Now five At!at!a'lia sisters said, "If we pretend to be
the sisters-in-law, we can get the child." These five
sisters could not speak Wasco well. They had their own
language, but nobody knows what it was. All tried, and
at last the youngest could speak best. They heard the

1 Compare Kathlamet Texts, pp. 9-19; Wishram, pp. 165-173 of this volume.
The last part of the Kathlamet- Wishram myth, evidently a distinct story in origin,
is closely related to a seperate tale of Curtin's Wasco series (p. 303 of this volume).

277

mother singing. The youngest went to the door, and
without showing her face called out, "I want the child."
The child was given to her, and the five went off; they
were hardly out of sight when the sisters-in-law came and
said, "Give us the child." "You have it already," was
the answer. "No, we have not."

They struck a fire and looked at the tracks. They
were the tracks of the five At!at!a'h'a sisters. While
running off, the four sisters tried to get the child from
the youngest sister, but she held to it ; they wanted to
eat it as they ran. When they were home, the eldest
sisters would often beg to eat the boy, but the youngest
kept them off, and the boy grew up with her. The
mother mourned long for her son.

He grew to be about twelve years old ; he used to go
hunting, and brought in rabbits, squirrels, and other game.
The woman liked him more and more. The other sisters
wanted to feed him on frogs and snakes, such as they
gave their own children to eat and ate themselves, but
she always gave him good food. They often begged of
her to let them eat him, but she would say, "No, he
brings food ; you'll eat me first." At last they all called
him son. He began to wonder why the other children
were striped and spotted. An old man, Sandhill Crane,
lived near the five sisters. He knew all about this, and
it troubled him.

Once in a while the woman gave the boy snakes, and
he ate them. One day the woman said, "You may hunt
on every side except the north." Old Crane lived in the
north not far away.

One day the boy determined to go north and see why
they did not want him to go there. He came to a creek,
and on the other side he saw a tall old man. The man
called to him, "Come over here!" — "I can't," said the

278

boy, "I have no way to cross." The old man sat down
and stretched his leg across the river. It was a wide
stream. He said, "Now cross, but don't step on my
knee. If you do, you will slip."

The boy went over, and old Crane told him that he
did not belong to that people, but to one that lived far
away. "Now you must escape," said the old man. "Make
five creeks, and at the last creek make choke-cherry bushes,
very thick and covered with berries. Go on a little farther
and you will find hung on a tree the board on which you
were when a baby, and your little blanket. Take them
and go on."

That night he went back and told the sisters that he
had found a creek and lots of berries. While the boy
was on his way back to them that day, the eldest sister
said, "I told you that that boy should be eaten. Now
he has gone north." The youngest sister said nothing.
At dusk the boy came in loaded with choke-cherries on
the boughs, and told the sisters where he had found them.

Next morning they started; he remained at home.
They crossed the five creeks, found the berries, and ate
so many that they could hardly move. They began to
spit blood. They looked in their baskets to see how
many cherries they had gathered. The baskets were full
of blood. They had put cherries on their blankets ; they
found only a mass of blood. Blood ran out of their
mouths.

The boy made the sun very hot, and when they start-
ed to return home, all the streams dried up. They had
to go up and down the deep sides of canyons. Four of
the sisters died one after another. Only the youngest
reached the house; she found the house burned and her
boy gone. She put the blame on old Crane, and hurried
to his house. She came to the bank and accused Crane.

279

After quarrelling a long time, she wanted to be reconciled,
and asked him to ferry her over. UA11 right, if you are
not afraid." (She intended to eat him and then follow
the boy.) Crane said, "Step on my knee when you come
over." She started, then drew back ; she did this two or
three times. Old Crane got very angry, threatened to
take his leg away. Then she started, and in the middle
of the stream she stepped on his knee. He turned his
leg; she fell into the river and was drowned.

3. A JACK- RABBIT BOY TRICKS AN AT!AT!A'&IA.

A Jack-Rabbit boy once played below Wasco near a
sand-bank. He played around in this way for four days.
The fifth day he went off some distance from the house,
playing and jumping. At last he ran against a woman
all painted in stripes. She was a human being, and acted
like one, but lived on people. She was three times as
large as men are at the present day. When the boy
ran against her, she reached out to catch him ; but he
ran away from her as fast as he could, ran towards home.
She followed him.

When he came to a rock, he ran around it. On the
rock was a mountain-sheep's horn. He ran into this
horn, and she ran on. She ran around the rock, looked
into the horn, saw the boy's eye, and thinking, "I'll
get you," put in her hand, but couldn't reach him.
Then she sat down with her back to the sun and waited.
The sun was getting hot. She felt something on one
side of her neck, and put her hand on the place ; it was
a wood-tick. She pulled it off. Then there was one
on the other side. At last she felt ticks all over her
body. She pulled off her buckskin robe ; inside it was

280

a mass of wood-ticks. While pulling off the ticks, she
would often look at the horn.

At last the' boy put his hair up on top of his head,
blackened his nose, and came to the opening of the
sheep's horn. He looked at her and rushed back into
the horn. She roared with laughter, and said, "Have I
ever seen so ugly a boy!" and she rolled and laughed.
Then she said to the boy, "If you could look worse than
that, I should die."

He pulled his hair over his face •, it came to his breast,
and his great eyes were looking through the hair. He
came to the opening of the horn again. She laughed
harder than ever, took her dress, made a hole in it, and
put it over the horn, so that if he came out, she could
catch him. While she was laughing, he came out and
ran away with her dress. The boy and dress were gone
before she knew it.

The woman called loudly, but the boy would not stop.
She shouted and screamed, "I'll let you off, if you will
bring back my dress." The boy went on till he came
to a lake. He made ice over the whole lake, then walked
over. Soon the woman came in pursuit, he threw the
dress away in the middle of the lake. She tried to cross,
put her foot on the ice. It cracked. She stood on the
other side and teased him to get her dress for her, made
all sorts of promises. He said, "The ice is strong." He
threw two great rocks on the ice; the rocks broke, —
the ice was so hard. This convinced the woman. She
crept onto it, went out into the lake, and got near her
dress. The boy caused the ice to grow thin and break.
She sank in the water and was drowned. This woman
was a man-eater.

28l

4. AN AT!AT!A'LIA HAS HER ARM PULLED OFF.

At Wasco there was a boy who cried all the time;
nobody could quiet him. At last everybody got tired of
him and went to bed, left him. He was near the fire.
The others had gone up on the beds, and were trying
to sleep. The boy cried away till at last he grew quiet;
he saw an arm reaching out for him, all striped and
painted. As it caught hold of him, he screamed with all
his might, "Something has got me." The arm reached
down through the smoke-hole to the ground. He strug-
gled and struggled and screamed. At last he pulled the
striped, painted arm off, threw it down by the fire, and
said, "I've pulled off somebody's arm." They got up
then and saw the arm. The old At!at!a'h'a ran to tell
her four sisters that she had lost her arm. Now all the
people living around came to the house where the crying
boy was, to see the arm.

Two or three mornings after that, Coyote said to the
boy's parents, "Let us have a great dance." On the
night of the dance the five Atlatla'h'as came - - one of
them had lost an arm ; - - with the five were two little
At!at!axh'as. Coyote hired Bat, Ground-Squirrel, and
Gray-Squirrel to put dry grass around the house and
smear it with pitch. When the house was ready, the five
sisters came, but the two young ones would not go in.
They came because they saw the people assembled.
Coyote went out and invited them in ; he urged them to
dance first. Thy danced and sang. One sang, "Give
me my arm."

Now Coyote told the little boy to run and get the arm.
All the people slipped out. The boy brought the arm
and put it on the woman. Then all five of the women
got excited dancing, and did not notice that the people

282

had gone out. They were shut in tight. Then Coyote
set fire to the house. As it blazed up, they still danced.
The two Atlatla'fia girls outside screamed, "Oh, you are
burning!" Coyote slapped their tongues with his hand
and cut them off; they could not scream then. As the
flames went higher and higher, the women danced. The
house fell in, and they were burned up. The two girls
went home.1

5. THE AT!AT!A'LIA WHO WAS DECEIVED BY
HER Two SONS.

A Wasco man went to a dance. A Celilo woman
followed him home, so they were married. One time,
towards spring, the man and his four brothers killed many
ducks, more than they could use. The man's mother
said to the wife, "If you have any people, you had bet-
ter take these ducks to them."

She packed a large number of ducks, and started off
northward. She had two sons, whom she left with her
mother-in-law. She travelled till she came to a lake.
The ground around it was dry and cracked up ; it looked
like Indian bread made of roots. She thought, "I'll eat
the ducks, and carry this dirt to my father and mother
and give it to them for bread." She ate all the ducks,
and carried a load of the dirt. When she reached home,
she gave them the bread, and they ate it all. This wo-
man was an At!at!axlia.

She went back to her mother-in-law, and said, "My
mother was very glad because of the ducks ; she wants
more." The hunters went out and killed more ducks.
She went with another load ; she did just as before. She

1 The burning of the At'.atla'tia women by Coyote finds its nearest published
analogy in Wishram Texts, pp. 35-39 of this volume.

283

started the third time with ducks; she did as before,—
ate the ducks and carried dirt to her father and mother.
She went the fourth time, and came home late in the
evening. Early in the morning her husband arose. She
was still sleeping. Her mouth was open; he looked in,
and saw that her teeth were full of meat and feathers.
He thought, "This is very strange," and told his brother
to follow her and see what she did.

He followed, saw her eat the ducks ; if even a feather
escaped, she ran after it and ate it. The boy came
home and told what he had seen, but the husband said
nothing. The next time she went she carried a larger
load than ever. The husband said, "Follow her, brothers,
and see what she does with the ducks." All four brothers
followed her. When she reached the lake, the boys went
around to the opposite side and watched. Now the eldest
brother called out, "Our sister-in-law is going to kill her-
self eating." As he said this, the woman stopped eating
and listened. Then she went on eating again. He called
out in the same words, louder than before. She stopped
and listened, but ate again. The fourth time he called
she began to change form, turned into a grizzly bear,
and ran after them. Soon she overtook the youngest
and ate him up; then she caught the next in age and
ate him. She ate the third; but the fourth got into the
village, and told the people that his sister-in-law was run-
ning after him and was going to eat them all up.

Now the people of the village turned out and tried to
kill the woman bear, but she ate them as fast as she
could; nothing could kill her. At last she had eaten all
the people except her husband ; he turned himself into a
decrepit old man. Finally she thought of her two chil-
dren ; they were already off some distance, running away
from her. She left the old man and ran after them.

284

She was almost upon them, when the younger one said
to the elder, "What shall we do?" "We will make

a village here to deceive her, and all the people will be
dancing around a pole." They made the village. There
were many frogs; these they turned into people, and the
two boys were in the midst of the frogs dancing. When
she came in sight, she said, " Yonder is Weditc, my elder
son, and Wilu, my younger son." She was delighted to
see such a crowd of people. She began to dance with
them, danced a long time. When she came to her mind,
she found herself in the middle of a swamp surrounded
by frogs, up to her waist in mud and water. The boys
had run far away.

She followed her sons a second time, and was nearly
upon them, when the younger said, "It is time for us to
do something." - "All right! We'll make a village, and
make it appear to our mother that we are dancing."
They did so. As she got near, she saw her two boys,
joined in the crowd, and began dancing. Now this was
at the swampy side of a lake, and the people were grass
and frogs. They seemed to her real people dancing, the
grass waved back and forth in the dance, the frogs sang.
At last the deception ceased, and she found herself in the
swamp up to her neck, with reeds and grass and frogs
all around her.

She ran after the boys a third time, and was about to
catch them. They made a village of people ; two parties
were gambling. She took part in the gambling. These
were frogs -, half sat on one log, a long line of frogs, and
opposite was another log full of frogs, but they seemed
to the woman like men. After a time she saw things
as they were, and got out of the swamp. The fifth time
she was about to catch her sons, when they made it
appear that a crowd of people were playing ball on a

flat. At one end she saw her elder boy, and at the other
her younger. The valley seemed full of men. She joined
in the play herself. When the deception ceased, she saw
that the leaves of the trees, carried along by the wind,
were what seemed people to her.

The boys ran on, and met Coyote, who said, "My
grandsons, why do you run so fast?" They said, "We
are running away from our mother, who is an Atlatla'lia."
Coyote said, "Run on up the hill. I'll meet her." He
picked up a lot of mussel-shells, broke them into bits,
and put them into his leggings, tying the leggings tight
at the ankle and below the knee. Then he began to
beat time with his leg, the shells making an excellent
rattle. He saw her coming, and began singing and dan-
cing towards her. She wondered what it was that rattled
so about that man. He came along on the trail, came
near going over her, pretended not to see her. She
stepped off the trail, and asked, "What is the matter
with you?" "Oh, I've killed two children." — "You

have killed two children?" repeated the woman. "Why, I
have been following those children a long time."
"Well, I ate them long ago." He went on.

"Wait," she called, "and tell me what rattles so." He
danced on, she followed, and insisted on knowing how he
rattled. At last he said, "I met a man who told me
that he broke his leg-bone on a great rock, and then
it rattled, and still it had the same strength." - - "Oh,
fix mine as you did yours." — "No, you haven't strength
enough ; it would hurt, and you would run off." But she
insisted, and at last Coyote took her to a rock, and,
taking a great stone, was about to throw it on her leg,
when she drew back and said, "Oh, I can't stand it!" He
danced off again, saying, "I knew you couldn't stand
it-, only great men have endured it, great chiefs." She

286

begged him to come back again. He came back, she
straightened out her leg. He took as heavy a rock as
he could lift and broke her leg into pieces. Then he
danced off. She tried to follow, but fell down. Coyote
called to her, "You've got your rattles, haven't you? and
now you are satisfied."1 He turned her into a large
rock on the north side of Columbia River. She leans
up against a bluff, as she stood when he changed her.

1 The rattling-ruse here employed by Coyote is paralleled in Wishram Texts,
pp. 35-39 of this volume.

V. MISCELLANEOUS MYTHS.1
i. EAGLE DEFEATS FISH-HAWK, AND PITIES SKUNK.S

i. Fish-Hawk was a great hunter and fisherman. He
used to make holes in the ice, dive down, and catch fish
all winter. He was married to Coyote's daughter. Now
Eagle came to The Dalles and got married. Coyote was
proud of his son-in-law, and arranged for a race. He
invited Eagle. Eagle said, "I don't know anything about
running; but if Coyote wants me to run with his son-in-
law, he must come to me." But Eagle began to practise.
Every evening before daybreak he would go up the
mountain and drive down a whole band of deer, and kill
them all.

Coyote and his party came to invite Eagle. It was
now given out that a man would try before any one ran,
just to show himself. A man came out with a quiver
on his back and a spotted robe on-, he danced around
a while, and then, in the presence of all, he disappeared.
Every one looked around for him. Eagle said, "He is

1 Under this head have been included such myths as make up the larger part
of many American Indian mythologies, — stories of powerful animal heroes, and tales
of supernatural adventures; they are difficult to classify satisfactorily. Nos. 1-3
deal with the deeds of Eagle, one of the favorite characters of Wishram and Wasco
mythology (cf. p. 264 and Wishram Texts, pp. 75~93, 107-117, 117-121, 133-139).
Nos. 4 and 5 tell of the defeat of the dreaded Grizzlies. Nos. 6-8 may be
considered as forming a group of Sky Stories; they contain such well-known myth
elements as the star husbands, the ascent to the sky on an arrow-chain, the origin
of sun and moon. No. 9 seems to be in a class by itself; its complete under-
standing evidently requires a knowledge of the ceremonial side of Wasco life.

2 Here again two evidently distinct myths have been connected into one. The
first part, Eagle's successful contests with Fisk-Hawk, is paralleled in Wishram Texts,
pp. 133-139, especially p. 135, of this volume, where a foot-race takes place be-
tween Fish-Hawk and Jack-Rabbit, one of Eagle's men. The second part deals
with Eagle's generous treatment of poor Skunk, who makes himself ridiculous in
his attempt to imitate the dancing and hunting feats of Eagle.

[287]

288

there outside," and Eagle increased the heat of the sun
on the spot where the man was, so that he burst imme-
diately. It was a body-louse that had put on the form
of a man, danced, then taken its natural form, and disap-
peared nobody knew whither, and no man was able to
find out who he was till Eagle killed him with the heat
of the sun. He had often been to dances and shown
himself in this way, for a living.

Now Eagle and Fish-Hawk went out on the ground
to run. The sun began to grow hot; they ran together
to the place where they turned, and got halfway back.
Then Eagle brought on a rain-storm, and it grew too
muddy for Fish-Hawk ; he got all wet, and Eagle ran
away from him. Old Coyote had to bring his son-in-law
home; he was almost dead.

About the middle of the winter, Coyote wanted Eagle
to dive with Fish-Hawk. Eagle said, "I don't know
anything about diving, but I'll try."1 Coyote and his
son-in-law came to the water. Coyote had five withes
stuck under his belt, which he was going to give to Fish-
Hawk. Eagle came bringing his five withes in his hand.
Each had a place open in the ice; both went far up in
the air, then dived down. Eagle struck the hole and went
under the ice; but he had caused Fish-Hawk's place to
fill with ice, so that Fish-Hawk struck his head and
nearly killed himself. Coyote raised him up, and he was
just coming to his senses when Eagle came from under
the ice with five strings of salmon and other fish. Eagle
went home and sang part of the night. The feathers he
wore for ornament fell through the bed ; he told his broth-
ers to hunt for them, then he gave the feathers to them.

1 This characteristic modesty of Eagle in laying no claim to great running or
iving prowess, although he wins out in the sequel, is illustrated also in Wishram
Texts, p. 8 1 of this volume, where Eagle claims to have no power in gambling,
yet defeats his opponents.

289

2. Skunk was living in Eagle's village; he heard Eagle
singing, heard his words. Next night Skunk sang, then
said, "Brother-in-law, look and see what has fallen." The
brother-in-law lighted a fire, found a bundle of fish-bones,
and asked, "Are these your weapons?" and he threw
them to his youngest brother. Eagle had heard what
Skunk sang. As he was sitting outside next day, Skunk
came along. Now Eagle was sorry for him, and, pulling
out five of his tail-feathers, gave them to Skunk and said,
"To-night you can sing and drop these." Skunk was
happy. He went home, and at dark began to sing.
Finally he said, "Brother-in-law, light the fire and look
under the bed." One after another refused. At last they
threw out the youngest brother; he lighted a fire and
found the feathers. Then all began to fight for them ;
the eldest brother got them, and the youngest cried.

After this Eagle went hunting. He always brought
the breast of the deer home, but threw the rest away.
His wife rubbed his neck, the load was so heavy.

Now Skunk imitated Eagle; he killed a little fawn, ate
the flesh, brought home the upper jaw, and made his
wife rub his neck. He had heard that Eagle brought
the breast, and he mistook the jaw for the breast. His '
wife opened the bundle and was disappointed ; she didn't
give him anything to eat, and would not let him sleep
with her.

Next day Eagle met him, and said, "To-morrow go
with me, and I'll drive deer to you." Eagle killed many
deer, put the breasts aside, packed the carcasses up, and
made the pack become small and very light ; then he
gave it to Skunk. When Skunk got home, he threw his
bundle down outside, and asked his wife to rub his neck.
She was very angry, and pushed him off. A voice from
outside said, "The meat is being carried off." The old

19 — PUBL. AMER. ETHN. SOC. VOL. II.

290

woman sent the boys out to see. They said, "There is
a great deal of fat meat here." Now she was very kind
to her husband, but he drove her off. It took a long
time to bring the meat in, — there was so much. His
wife never refused again to rub his neck. The next time
he saw Eagle, Eagle said, "You can always go hunting
with me." Skunk was now better liked, and his wife
always had meat to give away.

2. EAGLE HAS TOBACCO-MAN AND WILLOW WRESTLE
WITH ABU'MAT.

There was a young Abu'mat1 girl at The Dalles who
always carried rattles in her hands. She could throw
everybody. It was agreed that whoever could throw her
should have her. Coyote came and began to wrestle
with her; she threw him in a flash. He tried time after
time, and kept saying to her, "All the people say that
Coyote ought to have you." As they wrestled, he would
whisper, "Let me try again. Do now fall down. I'll
not throw you hard; do fall." The woman wouldn't
listen, but continued to throw him on his back every time.
'Coyote would jump up, run to the people, and say, "She
says that after she has thrown you all, I shall be able
to throw her. Make haste to wrestle with her."

The fifth day Eagle saw that the girl was throwing
everybody. He didn't know what to do, he was afraid
to wrestle with her himself. As he came down the creek,
he saw a willow waving, swaying back and forth. He
decided to pull up this willow, which had a long root.
He pulled it out of the ground and caused it to be a
man. Then he said, "I have made you a man to wrestle
with that girl. Now I'll put you in the water for five

1 Translated by Curtin as tta root;" the species is not known.

291

days and nights, and you will be a strong man." The
sixth day Eagle went for the young man, drew him out
of the water. The willow said, "I'll go to-day and try."
Eagle said, "All right." They started off, and went along
the side of a hill. Eagle said, "We aught to have more
company." Thereupon (he pulled out his pipe, scraped
the inside of the bowl, and held it in his hand. He
worked it till it got to be quite a long piece, then he put
it down on the ground. Soon it rose up a man, and
stood at his side. He called him Ika'inkainus.1

The three walked along till they came to a nice sandy
place, when Eagle said, "Let us see who is strongest."
They wrestled a long time. At last Willow threw Ika'in-
kainus ; he fell heavily to the ground and broke in pieces.
Eagle asked, "Why did you throw your brother so hard?"
Then he gathered up the pieces and rolled them between
his hands, and again Ika'inkainus was a living man.
They came to the wrestling-place, and found Coyote still
wrestling with the girl, teasing her to fall. He saw
Eagle and the two men coming, ran up to them, and
said, "Come and wrestle." "No," replied Eagle, "I

have only come to look on."

At last he agreed to try his men. He told Ika'in-
kainus to try. He arose, took off his robe, stripped, and
went on the ground. They locked arms and struggled.
After a while she said, "You are making me sway." —
"No, you are swaying yourself." At last the ground
began to move, and the woman said, "I am afraid you
will throw me." Then she hurled him in the air ; he
struck the ground, and broke in pieces. When the dust
cleared up, nothing could be seen of him. Eagle picked
up the bits, dust and all, put them in a bundle, took

1 Translated by Curtin as "Tobacco-Man," but this can hardly be the literal
meaning of the name.

them out of sight, worked them between his hands, and
made them a living man again. He made this man to
amuse the people. Willow began to wrestle with the
girl. He twisted her around, and at last broke some of
the outside roots of her body. She said, "You will throw
me, and then you will be my husband." The fifth time
he twisted her, he broke every root that she had. Coyote
was very angry at this, and wanted to make war.

The woman rose up, and went away with Willow.
Eagle went home. He said to Ika'inkainus, "You will
remain here and become a great spirit for future people.
Those who seek you will become medicine-men." Eagle
took Willow, put him where he had found him, and
turned him back into his old form. Then Eagle and the
girl went to the mountains, and Coyote was not able to
follow.

3. EAGLE, A KLAMATH MAN, GOES TO THE COLUMBIA

RlVER TO GAMBLE.1

Eagle was a Klamath man, and he came to Columbia
River on a sporting expedition, to gamble. At first he
won all the games. He gambled with Crab, Crow, Hawk,
Raven, and many other people. Towards the end, luck
turned against him. Crab was called on to take part in
the game. After that Eagle lost everything that he had
won and all that he had brought with him. He gambled
off his buckskin dress, his moccasins, arrows, everything.
Then he bet one arm, lost; lost the other arm; bet one
leg, lost; bet the other leg, lost. He lost one whole
side of his body, one eye, one ear, all of one half of
himself. Then he played and lost the other half of his
body. His life was now in the hands of those with whom

1 Essentially the same myth is found in Boas, Chinook Texts, pp. 35-36.

293

he gambled. They cut off his head, and then his people
at home just discovered where he was and what had be-
come of him.

He had two sons and they looked for guardian spirits
to get supernatural power to help them avenge their
father. The younger brother received the strength of
twenty-five grizzly bears, and the elder received the power
of five double fires (five two abreast, ten in all). They
started with these powers and hunted for their father's
tracks. After five years they found them, and followed
them to The Dalles. They stood on the hill overlooking
the village, saw their father's head stuck on a pole. They
saw a house at one end of the village. "We will go
there," they said. They reached the house, where they
found two old women. The young men asked, "Who
is the chief of the village?" The old women said, "We
must not tell you. If we mention his name, that moment
he will sneeze and say, 'My name is mentioned in the
old house at the end of the village,' and he will send to
see who is here," but the brothers insisted. At last the
old women told him, and that instant the chief sneezed
and sent to the house. The first messenger came. In
an instant his face was burned from the power of the
elder brother. Five came ; all were served in the same
way. Then the chief sent and invited the young men to
come and gamble with him. (And this is one of the
sayings of the Indians now, from this story. If a person
sneezes, he says, "Somebody is talking about me."1)

They played and won back all their father's body, and
brought him to life by putting the pieces together and
stepping over them five times. The people now wanted
to fight with them. They agreed. The brothers placed

1 Compare Sapir, Religious Ideas of the Takelma Indians of Southwestern Oregon
(Journal of American Folk-Lore, Vol. XX, p. 40).

294

the five double fires on one side of the village, and the
twenty-five grizzly bears on the other side. Not one per-
son escaped; all were killed and burned to ashes. The
father and sons went home. They scattered the grizzly
bears over all. the mountains. When they came home
to Klamath, they lived happily and well.

4. PANTHER AND WILDCAT FIGHT WITH THE GRIZZLIES.1

Panther and Wildcat lived together about two miles
and a half below The Dalles, in Oregon. Wildcat staid
at home, kept house all the time. When Wildcat grew
large enough to hunt, he killed rabbits with bow and
arrow not far from home. One summer Panther brought
in a buck shin-bone, hung it up, and said to Wildcat,
"No matter how hungry you may be, don't eat that
shin-bone." - - "All right," said Wildcat. Panther was out
late one day hunting. Wildcat was lying down hungry
at home, looked, and saw the shin-bone. He took it
down, and, placing it across one stave, struck it with
another. The bone broke, the marrow flew out and
quenched the fire, and there was no more fire near.

Wildcat looked, and saw a fire on the other side of
Columbia River, but could not find a boat. Then he swam
across and found a house, went in, and found two old
blind sisters, who had each five large fire-brands which
they kept counting over and over. Wildcat took one of
them. She found only four, and accused her sister of
stealing. "Oh, no!" said the other. Wildcat put back
the brand. She counted again, found the number to be
right, and said, "O sister! I was mistaken. All is right."
Wildcat laughed. Then he tried the sister on the left
hand in the same way, with the same results. Wildcat

1 Compare Kathlamet Texts, pp. 90-97, for a close cognate of this myth.

295

laughed to himself. He went out and got some cedar,
and tied it up in bundles the same size as the fire-brands,
set them afire, and substituted them. He took two fire-
brands, and, going up the river to a large stone at the
bank, tied them upright to his ears, so that they stood
up like asses' ears, swam across, and took them home.

When two-thirds of the way across, the ears got hot;
when almost there, he could hardly stand it; and when
he had reached the bank, he hurled the brands away
and washed his ears. Then he picked up the fire again,
and went home and made a new fire. On the instant
that he was starting the fire, Panther was drawing his
arrow on a deer, the bow broke, and blood streamed.
Panther knew at once that something was wrong at home ;
he thought Wildcat had been at work. He returned
home and asked, "What have you been doing?" — "The
fire went out." "Where did you get it?" - "From

the old women across the river." "They will attack
us now," said Panther. "Get our aksku'tcian."1 Wildcat
got it, and they sharpened it very sharp ; they cut a tree
with four blows, then three, then two, then one. Then,
by showing it, a great cottonwood-tree fell. Panther
now stripped, painted himself yellow, red, and black.
Wildcat had the aksku'tcian. Panther had only his breech-
clout, and was going to fight with his hands.

Presently they heard the cry, "Hoig, hoig, hoig!" The
ground trembled, a great storm was rising, hail and rain
then followed; this was the old Grizzly, who said, "Who
has stolen our fire?" He called out five times, "Who is
it that has stolen our fire?" And every time he cried

1 This word is evidently the same, though different in gender, as the Wishram
ikcku'tcien ("adze"); perhaps it is to be read as aksk'.u'tsian, the diminutive form
of the word (see Wishram Texts, p. 162, line 13). In the Kathlamet myth, Lynx
(ipu'koa, cognate with Wasco ipkvva' ("wildcat") uses an instrument called e'qa-itk
(translated "adze").

296

out, the storm would come heavier and heavier. Now
old Grizzly came to the house, smashed one end of it in,
and Panther and Grizzly clinched. Panther said to Wild-
cat, "Brother, hit him with your weapon." Bear would
say, "Here, what are you doing?" and Wildcat would get
afraid and run up the smoke-hole. But Panther would
say, "Come and strike him with your weapon;" and
Wildcat would come down again and be about to strike,
when the Bear would call out to him gruffly, and he
would run away again frightened. At last Panther said,
"Strike, my strength is giving out." Then Wildcat struck
and cut off the hind-legs of the Bear; he died, and they
threw him out and covered him up.

Now the second Grizzly came with a greater noise and
a heavier storm. And wherever the hail would hit Wild-
cat when he came to the door to look out, it would cut
right into him. That is the reason his head is all covered
with black spots. The second came striking the ground,
and pushed in the end of the house and roared the while.
Now Wildcat was not frightened so much this time.
When the Bear came in and he was called on, he would
come down. Panther and Bear began to fight. Then
Panther called on Wildcat, and he came and cut off the
Bear's hind-legs and threw him out. Now the third came
with rain, hail, and wind. (The three Bears were as white
as snow.) The earth shook with the storm he brought.
They had just got their house up again. When the third
Bear came and nearly threw it over, only the part was
left where Wildcat was. Panther wrestled with the third
Bear, and was thrown and nearly killed. Then he called
on Wildcat, "Come, brother, I'm nearly gone." Wildcat
cut off the Bear's hind-legs and killed him.

The fourth Bear came with the like noise of thunder
and with lightning, and the wind blew so that it carried

297

great rocks with it. Panther was thrown four times now,
and Wildcat waited and watched to be called on. At
last Panther screamed out, "Come down, I'm nearly
killed." Wildcat jumped down quickly, but the Bear roared
out so terribly that it scared him, and he went back again.
He came down three times. Each time the Bear would
turn on him and throw up dust and roar so, that he ran
back. At last he got down and cut off Bear's hind-legs,
and the Bear died.

Now the fifth Bear came. The earth trembled as he
came with thunder, lightning, hail, and rain, and he threw
the house to the ground. Now the Bear began to fight
with Panther, fought terribly. At last they went up into
the air, fighting out of sight, and great pieces of flesh
would fall, piece after piece. Panther was white, Bear
rather dark. Now Wildcat built a fire and burned the
flesh of Bear, but saved that of Panther. About sun-
down Wildcat saw them coming down little by little, still
clinched in a death struggle, nothing but bones with the
heart of each one hanging on to him. All the flesh and
intestines were gone. Now as they came to the ground,
Bear was at the bottom ; and Wildcat burned Bear's body
and heart, and put Panther in the water.1

Now five days and nights passed, and Wildcat was very
lonesome. On the sixth morning Panther called out,
"Brother, are you awake?" Wildcat sprang up quickly
he was so glad that Panther was alive again. He
built a fire without delay, and cooked for Panther. When
he had eaten, Panther moved the house and took the dead
bodies of the five Bears, threw them across the river, and
turned them into great rocks. These rocks are there to

1 For a similar fight up in the air between Eagle and Buzzard, who hold on
to each other until each is nothing but a mass of bones, compare Wishram Texts,
pp. 89-93 °f this volume; Panther and Owl, (Boas, Kathlamet Texts, pp. 138-141).

298

this day. The fifth was burned. (These rocks are called
the great bears and the wolves. On each of these four
rocks there is a hollow top. In early days the Indians
would send their children to sleep on these, one night
on each rock, till they had slept on all the four, in order
that they might receive strength from the spirit of the
rocks.)

After Panther had done this, he said, "We must sepa-
rate here and take our second form. What help will you
be to people?" Wildcat said, "I shall live near the river-,
and if any young man will obey me, I will make him a
great hunter." Panther said, "I'll go to the Cascade
Range ; and if any young man will obey my word, I shall
make him a great warrior and a great hunter."

5. OLD MAN GRIZZLY-BEAR DECEIVES THE FIVE BROTHERS.1

In La'daxat2 lived five brothers who were known far
and near. One evening about dark they heard the voice
of an old man, who asked, "Have the young men of this
village gone to bed? If they have not, I'll tell them
something which has happened to day." The young men
answered, "We are all awake." — "A great bear came
on our island to-day," said the old man, "and I want you
all to come and hunt that bear to-morrow." All the
young men were willing.

Next day they went out. The chief of the village
stood on the very spot on the island where the bear had
first -been seen. He had all his feathers on, had his

1 This myth corresponds fairly well to Kathlamet Texts, pp. 58-66, where a
monster disguised as an elk takes the place of the grizzly bear of the Wasco myth.

1 La'daxat was a winter village of the Wishrams, situated on the Washington
side of the Columbia about ten miles below The Dalles, a short distance above
Memaloose Island, an Indian burial-ground. Many suckers were caught at La'daxa
in the winter.

299

shield and his quiver full of arrows •, he looked very well.
The evening before, the old man had given them arrow-
points, had told the chief to use them and give them to
his men. He did so. The people saw the bear, and
drove it towards the chief, who was the eldest of the five
brothers. He shot at the bear, but the arrow did not
penetrate, and the bear devoured the chief. All the people
went home, left the bear on the island.

The brothers sweated five days and nights, for that
was the custom if a relative died. Then they were ready
for another attack on the bear. The fifth night the voice
of the old man cried out and asked, "Are the young
men ready to hunt the great bear again? A still whiter
one has been seen on the island to-day. Have they arrow-
points enough ?" Now this voice was the voice of the
great bear himself, who was deceiving the people, and
the first arrow-points were the points of fern-leaves that
looked like arrow-points; the great bear made them look
so. The old man brought another bundle of arrow-points.
He was very old, and as he gave them he cried. These
second points were made of the leaves of the wild grape,
and had been turned into points by the bear. The people
were mourning more and more. All kinds of birds came and
received arrow-points, and were helping the brothers. All
shot at the bear. The second brother stood on the trail,
the others drove up the bear. He shot; the bear fell
and pretended to be dead. As the brother went towards
him, he sprang up and swallowed him.

They sweated five days for the second brother. Then
the old man's voice was heard. It was low, and seemed
to be drowned in tears, it trembled with sorrow, and at
last, choked with tears, he cried so loud that the whole
village heard him. He brought a great bundle of arrow-
points to the three chiefs, poured them down and wept.

300

This time the points were made of dried grape-leaves.
The people were rejoiced to get them, they seemed so
beautiful and sharp.

They went out the third day. The third chief was
killed, though all the birds of the air came to assist him,
and all shot at the bear. The chief shot at him, he fell
over. The chief went up and pushed him with his bow;
the bear sprang up and devoured him. Again they
sweated for five days and nights. The voice of the old
man was heard on the fifth night; it seemed weaker and
sadder. Another bear had been seen. The old man
brought another bundle of arrow-points, and he cried all
the time. They were long, sharp, and beautiful, they were
made of willow-leaves turned yellow. The fourth brother
was killed as the third had been. Only the youngest
was left.

He sweated five days and nights. He was going around
mourning for his brothers, when he came upon the leg-
bone of a meadow-lark. He couldn't step over it or
crawl under it, finally he slipped on it and broke it.1
Then Meadow-Lark appeared to him, and told him that
the bears did not come to the island, that it was their
home, that the arrow-points were nothing but leaves, and
that the old man who brought them was himself one of
the bears. "Go to your grandfathers way over on that
mountain," — she pointed southward, — "they will give you
arrow-points there that are real points. And when you
go to fight, put a stump on the place where your brothers
were killed. Put feathers on it as on a man, then stand
on it, and when the bear rushes up, shoot him."

The young man went to the mountain, and from the
rattlesnakes received their teeth made into arrow-points.

1 For advice given by a bone or stick which refuses to let a person pass and
is finally broken, cf. Wishram Texts, p. 169 of this volume.

301

He came home and gave them to his men. Now the old
man called out again, and asked if they had arrow-points.
They said, "We have none." He brought a bundle and
gave them to them ; they were made of cottonwood-leaves.
The old man cried bitterly as he gave them. As soon as
he left, the young man threw them into the fire, and they
burned up. Sure enough, they were nothing but leaves.

Next day all went out, drove the bear as before. All
the birds screamed and whooped and shot at the bear.
This time he felt every arrow, for the points were made
of the teeth of rattlesnakes. His nose and eyes puffed
up, and he went into the water and lay down. He drank
much water; a fish with long sharp fins behind his head
came there and was swallowed, and he cut through the
bear's stomach. The bear came out of the water, and
again the birds shot at him, and each said, "I've hit him,
I've hit him." Razor-Snake said, "I am doing the best
I can under his feet." Frog said, "I have done best. I
jumped on his foot and frightened him." At this moment
the young chief, the fifth brother, shot and killed him.

All the people came together around the dead bear,
the chief at the head. He said, "Give five whoops!"
They did so and then skinned the bear. The white part
of the skin the chief took, and also the front claws. Then
the people took the meat and went home. A small bird,
the smallest of all, found a drop of the bear's blood on
a leaf; he took that for his share. The chief said, "Take
a shoulder to the old man Grizzly Bear." There were
five of these bear brothers. Bluejay said, "I'll take it."
He threw it over his shoulder and went to the house of
the five brothers. They were crying. Bluejay pushed
the door open and said, "Here, old man, take this," and
he threw the shoulder in. They said, "Oh, our house
smokes terribly. We can scarcely see."

302

6. FIVE STARS VISIT THE EARTH.1

One night, after going to bed, five girls were looking
up at five stars. The eldest said, "I should like to have
that star for a husband," picking out the largest. "I
should like to have that one," said the second, pointing
out a smaller one. "And I that one," said a third, till
the youngest said, "I should like to have that one,"
pointing to the smallest one ; it was so small as to be
scarcely visible. These same five stars had visited the
girls the night before, but they did not know it. As
they talked, the youngest said, "Mine is the prettiest, it
is so dim and small." The girls fell asleep, talking of
the stars.

That night all five stars came down. This was when
the stars were people and could go anywhere. In the
morning the stars arose and left the girls. The one who
looked smallest was in reality the largest and heaviest of
them all. When his brothers arose and left, he could
not go he had become so weary with coming and

going night after night. In the morning, when the girls
woke up, they found the old gray-headed man lying by
the youngest girl. When she saw the old man by her
side, she jumped up and ran away ; she did not want
such an old man for a husband.

When the people found out, because of the old man's
being left behind, that the stars were coming down and
staying nights with the girls, the stars said, "We shall
never go to the earth any more;" and the old man said,

1 Compare Riggs, Dakota Grammar, Texts, and Ethnography (Contributions to
North American Ethnology, Vol. IX, p. 90). The Wasco myth, as here given, is
evidently a mere fragment of a fuller myth that filtered in from the east. It is
known from the Pacific coast from southern Vancouver Island (Boas, Indianische
Sagen, p. 62) and southern Alaska (Boas, Traditions of the Ts'Ets'a'ut, Journ. Am.
Folk-Lore, Vol. X, p. 39).

303

" It shall be this way with the people to come. Whenever
an old man marries a young girl, she will not like him,
and will run away." And so it has been ever since.

Now the old star man turned himself into a bright,
white, flint rock, very large, thick, and round; and the
place where he lay was by the river, a great gathering-
place for all tribes who lived near. Every one knew this
star. Once, when the tribe that lived around the place
of the star were camping away in the summer, their
enemies came and threw the stone into the river. The
people who lived around the star were on the right bank
of Columbia River. When they returned and found the
star rock destroyed, they crossed the river and almost
destroyed the Wasco cup. It was once very deep and
large-, now the cup is small.1 After this star was lost,
the tribe that possessed it lost the name of Star tribe,
and became very common people.

7. THE ASCENT TO THE SKY AND RETURN TO EARTH.S

There was once a boy who was told by his mother
never to shoot high up in the air. But this made him
wish to shoot up, and at last he did shoot. His arrow
stuck in the sky; then, in trying to shoot it down, he
hit that arrow in the end, shot again and hit the second
in the end, and so he kept shooting till his last arrow
was near the ground. He stood and thought a while, then
climbed up on the arrows, and went the other side of
the sky. He looked around and saw tracks everywhere
and a nice road. "I'll follow this road," thought he, and
went on.

1 For the Wasco cup see note on p. 240.

2 Compare Kathlamet Texts, pp. 11-19; Wishram Texts, pp. 171-173 of this
volume. The first part of the Kathlamet-Wishram myth is given by Curtin as a
separate myth (see pp. 276-279).

304

At last he saw a crowd of persons rolling along. He
called out to them and asked, "What are you doing
there, where are you going?" - "We are going into the
heads of Indians down below." These people were Nits,
all old white-headed people. He went farther, saw a
great crowd of people coming, and asked, "Where are
you going?" — "Oh, we are going below to eat the
blood of people." These were Body-Lice. Soon after
he met a crowd of red people, and asked, "Where are
you going?" "Below, to eat the blood of people."

These were Flea people. "What are you carrying on
your backs?" "Oh, those are our humps." Soon

another crowd appeared, each with a pack. He asked,
"Where are you going?" "Down below." — "What

have you got in your bundles? I am hungry." — "We
have nothing to eat." "Well, open your bundles; let
me see." One put down his bundle ; the boy opened it.
That moment everything was filled with darkness; the
boy begged them to tie up the bundle. They did so,
and there was light again. These were Ground-Squirrel
people, and there was a vast number of them. They
said to the boy, "The people below have nothing but
light now. When we get there, one of us will open his
bundle, and while it lasts it will be dark. Then light
will come ; and when we are tired of light, another of us
will open his bundle, and there will be darkness." They
passed on.

Soon he saw a man coming with an arrow through
his body. As he passed the boy, he fell dead. Straight-
way another man came along with his hair tied up on
his head; he had a bow and arrows in a quiver on his
back. "Have you passed a man," asked he, "with an
arrow through his body?" "Yes," answered the boy,

"and he fell a short distance behind you." — "You are

305

my son-in-law," said the man. "Go on, you will come to
my house. When you do, go in." The boy went on his
way, saw a mountain-sheep with an arrow through it.
It just passed and fell dead. Soon a man came up with
an arrow and asked, "Did you see a sheep?" "Yes,
it fell a little way from here." The man said, "You are
my son-in-law." The boy did not answer ; he did not
know what to say. The man said, "As you travel this
road, you will see a great many feathers and much paint.
Keep on, you'll come to my house."

After a time the boy came to a house. It shone very
brightly, but near by was a black house, black smoke
coming out of it. He opened the door of the bright
house and went in. Everything shone in the house. They
cooked huckleberry-roots and other food for him. He
saw a young woman sitting there, and his heart failed
him, - - she was so beautiful. Now the people from the
black house came over and tried to steal him ; they sur-
rounded the place, but they could not get in, and he
would not go outside. At last the people hid him in the
house. This was Sun's house; the girl was the First-
Blush-of- Morning, and she was bright and beautiful. The
boy had her for his wife. The man who was following
the mountain-sheep was old Sun himself; he was on a
journey. The first person, who was after the man who
was shot through, was Death. His people lived in the
black house and tried to get the boy.

After a time First-Blush-of-Morning bore two children
which were fastened together, boys. The young man
said to his wife, "We will go to the river and wash our
heads." After they had washed their heads, she sat down,
and he put his head in her lap. As he lay there, he
scratched on the ground and made a little hole. Through
this hole he looked down to the world below, and saw

20 — PUBL. AMER. ETHN. SOC. VOL. II.

306

his sister mourning, going from the spring to the house.
Bluejay ran up to her and said, "I am your brother,
I've come to life." He would run against her and almost
push her over, for she was nearly blind from mourning.
All the people of the place were mourning. The men
were coming home with bundles of bones •, they had been
everywhere hunting for his bones, and had collected many
of all kinds. The young man cried at what he saw.
Then he rose up and went home with his wife. He lay
on the bed five days and nights. They did not know
what the trouble was.

Old Sun asked his daughter if she had abused him.
She said, "No." Then he said, "He must have seen his
old home below. Let us take him back." Sun's wife
told her daughter to get some of old woman Spider's
cords to make a basket. She got the rope and a bas-
ket. They told him they were getting ready to send
him home. His boys were already well grown. They
brought him food of all kinds, all kinds of berries that
are picked on trees above, all kinds of vegetables that
the ground above produced; at that time there was no
fruit or vegetables here below. When all was ready, they
went to the hole that the young man had made by pull-
ing up grass by the roots and scratching the ground.
They lowered the basket through the hole with the father,
boys, and mother in it. Old woman Spider came, and
they spliced the rope whenever it was giving out. They
lowered it gradually till it came to the ground on a hill
half a mile above the Wasco spring. (To this day the
place can be seen where the basket came down. There
is a hollow or basin in the hill.)

The man got out of the basket and ran to the house
just as his sister started for the spring. Bluejay came
up, snatched her bucket, and said, "I'm your broth-

307

er." The man now came to her. He took hold of her
hand and said, "I have come. Tell our father and mother
to clean out the house five times and burn sweet stuff
five times. Then we shall come." His sister said, "Our
mother is blind." He went to the house, drew one of
his own hairs across her eyes, and immediately she could
see as well as ever. They cleaned the house five times,
and the fifth day the brother came with his wife and two
boys. They had a feast and gave many presents.

The boys were running around. Now Bluejay had his
tomahawk ready to cut the boys in two, for he knew
they were the grandchildren of Sun •, he thought that it
would be well to spread them out, not to have both in
one place. All were astonished to see two children, so
fastened together, run and step as one and shoot as one.
Crowds of people came from every place to see them.
The fifth day the boys ran outside, Bluejay was ready.
He hit the boys and made two of them • this killed both
of the boys. The woman saw this, ran, caught her boys,
and said, Til go back to my father Sun and take both
of my boys with me, one on each side. Every time there
is war in any place, I'll show myself with my sons on
each side of me. When there is no war, I'll appear with-
out my sons." The woman had given the relatives of
her husband, who were Ants and Yellow-Jackets, many
gifts, - - robes, skins and ornaments, fruit and vegetables.
All these disappeared when the woman went away. The
people tied them around their waists with strong strings ;
but they pulled away, almost cut the people in two. This
is why those people have such small waists now. The
woman became the sun in heaven, and her sons are the
shadows sometimes seen. There was no sun on earth
before this.

3o8
8. Two BROTHERS BECOME SUN AND MooN.1

A woman and her two children lived below The Dalles.
An old man lived some distance from them. One night
the elder boy, who was about four years old, began to
cry. The mother brought him everything there was in
the house, but still he cried. At last she concluded to send
him to the old man, whom she called grandfather. She
said to the boy, "He will tell you stories; go to him."
The boy jumped up and ran off to the old man's house.
The old man asked, "What do you want?" — "I want
you to tell me stories." The boy lay down by the old
man, and he said, "Once there was a spring, and water
flowed from it, and grass grew around it, tawna, tawna."2
"Oh," said the child, "that is very short." - "No,
that's a good story. It's long enough." The boy was
angry and ran home. His mother said, "He must have
told you a short story." - "He only said there was a
spring, and water ran from it, and grass grew around it;
then he said 'tawna, tawna,' right away." The woman was
provoked because the old man did not tell the boy a
long story and keep him quiet. She went over and
scolded him. He said, "I thought that was enough to
quiet him, and that that was all that was wanted."

The boy cried again. She sent him again, and the
old man told the same kind of a story. The woman

1 There are no published Chinookan cognates of this myth. That it is not
Chinookan in origin is further made probable by the fact that Sun and Moon are
here male characters, whereas the Wasco words for "sun" and "moon" are both femi-
nine in gender. Contrast Wishram Texts, p. 47 of this volume, where Sun is a
female character. The tale evidently belongs to the group of myths accounting for
the animals or people who become substitutes for the sun which does not behave
properly. See, for instances, Boas, Sagen der Kootenay (Verb. Berliner Ges. fur
Anthr., 1891, p. 164); Eine Sonnensage der Tsimschian (ibid., 1908, p. 776).

u Tawna, tawna," is evidently a customary conventional ending, to show that
the story is finished. Cf. k'.anik'.anl' (Wishram Texts, p. 130, line 28) and klone'-
k'.one (Chinook Texts, p. no, line 9).

3°9

scolded him for not telling longer stories. This happened
five times. Then the woman was very angry with the
old man, and determined to move away, and she moved
off to some distance.

This woman's younger boy talked like an old man
when not more than a year old. He would tell about
many things which had been and would be. He had
a very large stomach. When the elder boy punched
it with his hand, it sounded strangely, something like a
bell. The elder boy was stupid, did nothing but cry and
laugh.

One morning the mother told him to take the little
boy out and play with him on the sand. He snatched
the child by the hair and dragged him out and around
on the ground ; he could not walk yet.

The father of the younger boy was Spider. The wo-
man had left the father before the child was born, but
the boy was constantly talking about his father. He
would say, "My father is following us; he has gone up
on a rock, and is looking for our fire ; he has crossed
the river." This made the woman very angry; she would
shake the child, but right away again he would be talk-
ing about his father. He seemed to see him and to
know all he was doing.

The elder boy dragged his little brother around all day
in the sand and dirt, nearly killed him. Next morning
when the child woke up, he said, "My father is going to
kill himself because he cannot find us, he will heat rocks
under a tree, then he will climb the tree and fall on to
the rocks." "Oali, oali," the child would sing, and so
he went on day and night. He would rouse his mother
in the night and say, "People over there are doing so
and so," and he would sing, "Oali, oali;" he would roll
over against his brother, and the brother would kick him

3io

back, but the child did not cry ; he seldom cried. Again
he would say, "I see a man hugging a woman over
there." He looked everywhere, and saw everything that
was going on 'in the world, and kept telling what he saw
night and day. His mother and brother did not like him.

One day the mother told the elder brother to take the
younger one out doors and step on his stomach, saying,
"Then all of that big stomach will go off, and he will be
like you." The boy took the child out, put him on his
back, and stamped on his stomach. Immediately snakes,
frogs, lizards, and everything of the reptile kind, came
out of the boy and ran off. Then he got up and went
into the house with his brother, and stopped singing, " Oali,
oali ;" he never sang it again.

The mother told the boys to make bows and arrows,
saying, "I'll give you five quivers, and you can fill them.
I'll trim robes for you with shells, then I'll tell you what
to do." The boys made the arrows. She trimmed them
beautiful robes, then said, " I want to send you to kill
Sun." In those days Sun never moved out of his tracks,
always stood directly overhead, and no living being could
go far and live — so great was the heat.

The mother said, "When you kill Sun, you can stay
up there. One of you can be Sun, the other Moon."
The boys were delighted. They started off and travelled
south. When they got a little east of where Primeville
now is, they wrestled with each other. Spider boy got
thrown, and at that spot a great many camas-robts came
up. At every village to which they came, they told the
people where they were going; and all were glad, for all
were tired of Sun and his terrible heat. Finally the boys
turned and travelled east, till they were nearly overcome
by the heat.

At last they came to a place from which, looking to

the left, they could see a great ball of shining fire ; they
looked to the right, and there was a second ball of shin-
ing fire. They had gone up in the air, and had come
to Moon's house; it was on the left side of Sun's house,
not far away. Old Moon and his daughter lived there.
Moon's daughter was very lame. She waited on the boys,
brought them fruit of all kinds, huckleberries, and other
things. The boys were amused as they saw her walk.

Moon's house was full of light, bright and dazzling.
The boys ate, and then went out and came as near Sun's
house as they could. It was so bright and hot that they
couldn't get very near. They took their arrows and be-
gan to shoot at old Sun, who sat in his house. With
their last arrow they killed the old man. Immediately
there was no more strong light. They pulled out their
arrows and said, "We cannot both be Sun, we must kill
Moon." They killed Moon. Then they argued as to
which should be Sun. The elder said, "I will. I am
older than you are. You can be Moon and take his
daughter." The younger brother agreed to this.

Now the people below were very anxious to know
where the two boys were who had travelled to the east.
As the heat grew less and less, they said, "It must be
that the boys have done as they said." The mother knew
that they had been able to accomplish all they wished for.
Now they went through the sky, and Moon followed Sun.

9. A SINGING AND DANCING FESTIVAL^

Five brothers lived at the foot of Mount Hood on its
south side. The eldest said, "Let us sing, brothers, and

1 This dance-festival myth corresponds, in a general way, to Wishram Texts,
PP- 95-99 °f this volume. The dance referred to is perhaps to be compared with the
Nez Perce Guardian-Spirit dance recently described by Spinden (see The Nez Perce
Indians, Memoirs of the American Anthropological Association, Vol. II, pp. 262-264).

3I2

enlarge our house." They sang till they had a very
large house with five fireplaces in it. Now they got
Black-Fox to carry the news of their singing festival1 to
different villages, far and near. The eldest brother said,
"Bring fir-bark." (They used to burn bark. They put
a large log of wood on the fire, and put bark on top,
and the wood was called "husband of the bark.") Now
five Panther brothers, five Wolf brothers, five Wildcat
brothers, and five Fox brothers came. The Panther
brothers were taken to where the eldest brother had his
bed, the other people were at the different fireplaces.
There was one Elk to each fireplace; the eldest Elk had
the first fireplace, and the youngest the fifth.

At midnight the eldest Elk began to sing, then he arose,
came to the fire, and said to the eldest Panther, "Get on
my back." Now all the people were singing. Panther
got on his back. Elk stepped astride of the fire, it blazed
up on each side of him. The fire burned terribly, but
Panther thought he could endure it if Elk could. Elk
sang five songs and stopped five times before he stepped
out of the fire. Then he said to Panther, "You have a
strong heart. You are hereafter my brother, and are
worthy to be a great hunter."

The second Elk sang, took one of the Wolf brothers,
and stood over the fire. Both were burned, but he sang
five songs and stopped five times. Then he said, "You
are my brother, and worthy to be a warrior." The third
Elk sang and took the eldest Wolf on his back. He
endured the fire; and Elk said, "You are a brave man,
and shall be a great hunter." Elk was trying them to
let them know what hardships they had to go through
to be great hunters. The fourth Elk took Marten on

Compare Wishram Texts, p. 17 of this volume, for the idea of deer or elks
as singers par excellence among the animals.

hk back, told him the same. The fifth Elk took Black-
Fox. Black-Fox was burning, he twisted and squirmed,
but he held on.

Morning came ; they ate and then slept during the day.
The second night they sang, and the eldest Elk put the
second Panther on his back; each Elk put the second
brother on his back, but they said nothing to them about
being great hunters, for the eldest brothers had stood the
test. The third night they took the third brother, and
the fourth night the fourth brother. The Elk was burned
almost black now.1

The fifth night Coyote came in; he was dressed very
nicely in buckskin trimmed with pdrcupine-quills, his hair
was hanging down below his knees. He opened the door
and entered. Black-Fox took him by the hand and led
him to the fire; he was going up to the eldest brother's
fire. Fox whispered to him and said, "When they sing,
don't you get on their backs. You see how we are burned;
and don't you sing." Along in the evening the eldest
Elk said, "A stranger is in our house to-night, and we
expect him to sing; that is the rule of old times." Coyote
was afraid, but he said, "All right." Coyote went away
from the fire, took a club, began to beat time and sing ; and
he used words, for he passed himself off for a Nez Perce.
He sang, "I come, I come all the way."2 He walked
up and down the house several times, and at last said,
"Whom shall I carry on my back?" The eldest Elk said,
"Well, brother, carry me," and he put his arms around
Coyote's neck. Elk's legs hung down, and he tried to
pull Coyote over the fire; but Coyote said, "I don't dance
over the fire as you people do." Still Elk pulled him

1 The idea of an increase in heat with the advance of the song is found also
in Wishram Texts, pp. 129-131 of this volume.

2 See Spinden, The Nez Perce Indians (Memoirs American Anthropological
Association, Vol. II, p. 263).

3*4

towards it. Coyote kept saying, "The custom of my country
is not to dance over the fire." At last he stopped sing-
ing and sat down, saying, "It is the custom of old for
the one who is carried to sing after the carrier stops
singing."

Elk began to sing and wanted to carry Coyote ; he
could not refuse. He threw off his robe and got on
Elk's back. This was the fifth and last night. Elk sang
three times away from the fire. It blazed high and burned
Coyote, who said, "This is not the way our fathers
danced ;" but Elk paid no heed, and Coyote was burned up.

Next morning the sun rose, and the eldest Elk talked
a long time to the people, told them what they would
do for the people to come. Coyote lay outside dead.
After all had gone away, Coyote came to life and won-
dered how he came outside. He thought that perhaps
they had made such a noise, that he came outside to
sleep. Then he looked at the blisters on his hands, and
remembered how he had died.

THE AMERICAN ETHNOLOGICAL SOCIETY.

OFFICERS FOR 1908.

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TRANSACTIONS OF THE AMERICAN
ETHNOLOGICAL SOCIETY.

VOLUME I. 1845.

Article I. — Notes on the Semi-Civilized Nations of Mexico, Yucatan
and Central America. By Hon. ALBERT G-ALLATIN.

Art. II. — An Account of Ancient Remains in Tennessee. By GERARD
TROOST, M. D.

Art. III. — Observations on the Grave Creek Mound, in Western Vir-
ginia. By H. R. SCHOOLCRAFT, LL. D.

Art. IV. — On the Recent Discoveries of Himyaritic Inscriptions, and
Attempts made to decypher them. By Professor W. W. TURNER.

Art. V. — Account of the Puncio-Lybian Monument, at Dugga, and the
Remains of an Ancient Structure at Bless, near the Site of Ancient
Carthage. By FREDERICK CATHERWOOD, Esq.

VOLUME II. 1848.

Art. I. — The Indians of North-west America, and Vocabularies of
North America. By Hon. ALBERT GALLATIN.

Art. II. — Observations on the Aboriginal Monuments of the Mississippi
Valley, with Maps and Illustrations. By E. G. SQUIER, M. A., F. S. A.

Art. III. - - View of the Ancient Geography of the Arctic Regions of
America. By Professor C. C. RAFN.

Art. IV. — Account of a Craniological Collection, with Remarks on the
Classification of some Families of the Human Race. By SAMUEL
GEORGE MORTON, M. D.

Art. V. — Sketch of Polynesian Languages. By THEODORE DWIGHT, Esq.

Art. VI. - - Grammatical Sketch of the Language of the Indians on the
Mosquito Shore. By ALEXANDER J. COTHEAL, Esq.

Art. VII. — Present Position of the Chinese Empire in Respect to Other
Nations. By SAMUELL WELLS WILLIAMS, LL. D.

Art. VIII. — Sketch of the Mpongwes (an African tribe), and their
Language. By Rev. J. L. WILSON.

Art. IX. — Progress of Ethnology : An Account of Recent Geographical,
Archaeological, and Philological Researches, tending to illustrate the
Physical History of Man. By JOHN R. BARTLETT, Esq.

VOLUME III [PART I.1]. 1851.

Art. I. — Observations on the Creek and Cherokee Indians. By WILLIAM
BARTRAM. [Written in 1789.]

Art. II. — Observations on the Archaeology and Ethnology of Nicaragua,
with some Account of the Present Condition of the Indians of that
Republic; also Four New Vocabularies of Languages spoken by the
Aborigines, hitherto unrecorded. By E. G. SQUIER, M. A., F. S. A.

Art. III. - The Rio Wanks, and the Mosco or Mosquito Indians. A
Letter from Don JUAN FRANCISCO IRIAS.

Art. IV. — A Choctaw Tradition. By Rev. C. C. COPELAND.

Art. V. - • The Aborigines of the Isthmus of Panama. By BERTHOLD
SHEEMAN, Esq.

Art. VI. — Cuban Antiquities ; A Brief Description of some Relics found
in the Island of Cuba. By ANDRES POEY, of Havana.

BULLETIN OF THE AMERICAN ETHNO-
LOGICAL SOCIETY.

1860-63.

Published at irregular intervals.

Berendt, Dr. C. H., Analytical Alphabet for the Mexican and Central
American Languages (printed in facsimile).

JOURNAL OF THE ANTHROPOLOGICAL
INSTITUTE OF NEW YORK.

Vol. I, No. i. 100 pages. 1871-73.

PUBLICATIONS OF THE AMERICAN
ETHNOLOGICAL SOCIETY.

Vol. I. William Jones. Fox Texts. 1907.
Vol. II. Edward Sapir. Wishram Texts. 1909.

Only fifty copies of this part were saved from the fire which destroyed the
tablishmcnt of the Society's printer, in the autumn of 1851.

PM American Ethnological oociety,
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