UNIVERSITY OF CALIFORNIA PUBLICATIONS
IN
AMERICAN ARCHAEOLOGY AND ETHNOLOGY
VOLUME 5
WITH 25 PLATES
FREDERIC WARD PUTNAM
AND
A. L. KROEBER
EDITORS
NOV 2 8 1910
4 —
%ry OF '•
**-»N^.
BERKELEY
THE UNIVERSITY PRESS
1907-1910
&/"
Cited as Univ. Calif. Publ. Am. Arch. Ethn.
E
51
C15
CONTENTS.
Number 1. — The Phonology of the Hupa Language; Part I, The Individual
Sounds, Pliny Earle Goddard, pages 1-20, plates 1-8.
Number 2. — Navaho Myths, Prayers and Songs, with Texts and Transla-
tions, Washington Matthews, edited by Pliny Earle Goddard,
pages 21-63.
Number 3.— Kato Texts, Pliny Earle Goddard, pages 65-238, plate 9.
Number 4. — The Material Culture of the Klamath Lake and Modoc Indians
of Northeastern California and Southern Oregon, S. A.
Barrett, pages 239-292, plates 10-25.
Number 5. — The Chimariko Indians and Language, Eoland B. Dixon, pages
293-380.
Index.— Pages 381-384.
INDEX/
Abalone, 298.
Achomawi, 241, 260.
Acorns, 299.
Accidental possession, 320, 323.
Adjectives, 334.
Adolescent girl, 109.
Adzes, 300.
Affixes, 317.
Affricatives in Hupa, 16.
Altsodoniglehi, 61.
American Anthropologist, 73, 253,
296.
American Folk-Lore Society, 26.
American Indians, 24.
American languages, 1, 19, 70.
Apron, 298.
Arabic, 23.
Arizona, 25.
Armor, 300.
Arrowheads, 253.
Arrows, 246, 247, 259, 282, 300.
Arrow-straightener, 253, 284.
Athapascan, 67, 68, 71, 74, 80, 131,
296; Athapascan dialects, 7, 9,
11, 13, 17.
Atsugewi, 337.
Bale's lake, 242.
Baskets, 250, 253, 264, 268, 270,
272, 274, 278, 300.
Bekotsidi, 58, 59.
Belt, 258, 276.
Bennet's, 379.
Bevier, 3.
Beziwyasin, 32, 33.
Big Bar, 296, 297, 379.
Big creek, 379.
Big Flat, 379.
Bill Eay, 68, 201.
Black Hills, 241.
Blanket, 255.
Blue Kock, 67, 217.
Blue Bock creek, 233.
Bly, 241.
Bodily decoration, 298.
Bows, 246, 282, 300.
Breech-clout, 298.
Bureau of Ethnology, 240.
Burnt Ranch, 297, 379.
Cahto, 226.
California, Ethnological and Arch-
aeological Survey of, 239.
Camass, 243, 256.
Cannel coal, 26.
Canoe, 243, 247, 248, 259, 260, 262,
300.
Cape, 255.
Caps, 255, 276, 298.
Case, grammatical, 321, 323.
Cats-cradle, 302.
Cedar Flat, 297.
CeLciyetodun, 191, 208, 214.
Central California, 260, 305, 311,
321, 335, 336.
Ceremonials, 303.
Cecilville, 379.
Charms, 253.
Chelly Canon, 25.
Chesnut, V. K., 149.
Chief, 301.
Childbirth, 302.
Chimalakwe, 296.
China Flat, 307.
Chumash, 320.
Classification of sounds, 4.
Clear lake, 241.
Coast Eange, 246.
Collective, 323.
Columbia, 259.
Comb, 286.
Composition, 311.
Connectives, 335.
Continuants in Hupa, 8.
Contributions to North American
Ethnology, 11, 67.
Corral creek, 296.
Coville, 243, 247, 249, 254, 255,
256.
Cox's Bar, 296.
Coyote, 68, 191, 195, 211, 217, 218,
219, 222, 231, 232, 304.
Cradle, 257, 270.
Crater lake, 240.
Creation, 304.
Cremation, 302.
Culin, Stewart, 253.
Cup and ball game, 302.
Dairy, 242.
Dakota, 23.
Dawn Boy, 26, 27, 28, 31, 33, 34.
Deformation of head, 257.
Demonstratives, 322.
Dentalia, 298.
* Univ. Calif. Publ. Am. Arch. Ethn., Vol. 5.
[381]
•'•
IMOV 2 8 1910
Index.
DepSntsa, 32.
Derivation, 311.
Deschutes river, 240.
Dialects, Eel river, 135.
Dip-net, 243, 249, 259, 262.
Directional suffixes, 319, 330.
Dixon, B. B., 296, 299, 302, 337;
and Kroeber, 336.
Dog, 304.
Dorsey, George A., 253.
Dreams, 303.
Dress, 298.
Dual, 322.
Dutch Henry creek, 226.
Dyer, Mrs., 295, 307, 309, 363.
Dyer's, 297, 379.
DziLdanistini, 26.
Earth lodge, 243.
Eel river, 67, 201, 224, 226, 234.
Eels, 298.
Elk, dancing, 227.
English, 2, 8, 10, 11, 12, 13, 14, 22,
23.
Esselen, 295.
Estsanatlehi, 47, 59.
Ethnological and Archaeological
Survey of California, 239.
Evernia vulpina, 254.
Exploded sounds, 19, 70.
False palate, 3.
Fire drill, 257.
Fire, securing of, 304.
Fire, theft of, 349.
Fish-hooks, 250, 259, 286.
Fish spear, 247, 251, 259, 300.
Fish trap, 257, 280.
Flood, 304, 341.
Flute, 300.
Food songs, 32.
Fourier's theorem, 3.
French, 13, 23.
French creek, 296.
Friday, 295, 307, 309, 363.
Funerals, 302.
Games, 253.
Gambling, 302.
Gambling tray, 264.
Gatschet, A. S., 241, 246.
Geese, 224.
German, 2, 12, 13, 23, 70.
Goddard, P. E., 296, 299, 307, 363.
Gopher, 223.
Grass-game, 302.
Grasshoppers, 299.
Grasshopper Girl, 30, 47, 48.
Hair brush, 258.
Haliotis, 26, 31, 32, 59.
Harpoon, 251, 286.
Fastse7io0an, 27, 28, 29, 30, 33.
Sastseyalfi, 26, 27, 28, 29, 33, 34.
Hatali Natloi, 24, 59.
Hats, 278.
Hawkin's Bar, 297, 379.
Hay Fork of Trinity river, 296.
FayoZkaZ Aski, 26, 28.
Headbands, 257.
Hearst, Mrs. Phoebe A., 239, 295.
Hermann, 3.
Hoboken, 379.
Horse, 35.
Horse Fly valley, 242.
Hostler village, 380.
Houses, 243, 299.
House God, 27, 29, 47, 48.
Hupa, 68, 71, and foil., 295, 296,
297, 298, 299, 300, 301, 303, 304,
305, 306, 336, 354, 361, 363, 380.
Hupa language, 4.
Hupa Texts, 10, 17.
Hyampom, 296, 379.
Imperative, 329.
Incorporation, 321; nominal, 328.
Independent pronoun, 322.
Infixes, 320.
Inherent possession, 320, 323.
Instrumental prefixes, 318, 329.
Intensive suffix, 321, 322.
Interrogates, 322.
John Wilson creek, 231.
Jordan's, 379.
Juniper, 257, 274.
Julius Marshall, 4.
Kai Porno, 67.
Kangaroo-rat, 217.
Karok, 303.
Kato, 67, 68.
Keen creek, 240.
Kelta, 11.
Keno Spring, 242.
Kethawn, 27.
Kibesillah, 191, 205.
Kininaekai, 25, 29.
Klamath Falls, 241.
Klamath Indian Eeservation, 239.
Klamath lakes, 240, 241, 242.
Klamath Lake Indians, 239.
Klamath marsh, 240, 241, 242.
Klamath river, 240 .
Konomihu, 305, 337.
Kroeber, A. L., 307, 309, 354, 363,
380.
Kymograph, 2, 3.
Laytonville, 67, 197.
Leggings, 255, 276.
Leldin, 11.
Levirate, 301.
Lightning of the Thunder, 61.
Link river, 241.
Linkville, 241.
Lip positions, photographs of, 2.
[382]
Index.
Little Lake valley, 198, 226.
Locative suffixes, 319, 321, 323.
Lockey Flat, 242.
Lodaiki, 226.
Long valley, 67, 198.
Long Valky creek, 225.
Lost river, 241.
Lost Eiver valley, 242.
Lutuami, 239, 240, 241, 242, 253,
258, 259.
Mad river, 219, 379.
Maidu, 299, 311, 320, 321, 329.
Marey tambor, 4.
Marriage, 301.
Marshall, Julius, 4.
Mats, 245, 260, 264, 288, 290, 292.
Matthews, Dr. Washington, 24.
Maul, 252, 259, 284.
Meadowlark, 224.
Mechanical Aids to the Study and
Eecording of Language, 3.
Mendocino county, 67.
Mesh-measure, 286.
Mesh-stick, 250.
Milkweed, 250.
Moccasins, 255, 276, 280, 298.
Modal-temporal affixes, 319, 321,
331
Modoc, 240, 241.
Modoc Indians, 239.
Monosyllabic stems, 333.
Months, 205.
Morphology of the Hupa Lan-
guage, 12, 18.
Mortar, 252, 284.
Mud Springs, 198.
Muller, two-horned, 252, 259, 266,
284.
Mythology, 304.
Nagaitcho, 68, 183, 185, 186.
Nasals in Hupa, 9.
Navaho, 12, 77; Navaho Legends,
26, 27, 28.
Negative, 332.
Net sinker, 259, 284.
Nets, 247, 249, 250, 252, 300.
Nettle, 250, 288.
New river, 295, 296, 307, 379 ; city,
296, 379; forks of, 379; tribe,
305.
Night Chant, 24, 25, 26, 27, 28, 35,
54.
Ni'nafcoka dine', 27.
Noble, Mrs., 363.
Nongatl, 149, 219.
Northwestern California, 259, 260,
300, 304, 305, 311, 335, 336.
Number, 321, 323.
Numerals, 334.
Nymphia polysepala, 242.
Object, nominal, 327; pronominal,
326, 327.
Offspring of the Water, 61.
Oklahoma, 240.
Olene, 242.
Onomatopoeia, 311.
Order of words, 335.
Oregon, 239, 259, 301, 306.
Origin of earth, 183; of fire, 195;
of fresh water, 188; of light,
191, 195; of seeds, 210; of val-
leys, 197.
Paddle, 248.
Palate, false, 3.
Palatograms, 2.
Patterson's, 297, 379.
Pains, in Chimariko, ceremonial,
303.
Paiute, 259.
Pelado Peak, 47.
People on the earth, 27.
Pestle, 252, 284.
Phonograph, 3.
Pine-nuts, 299.
Pipes, 253, 259, 286, 300.
Pit river, 241.
Place names, 379.
Plains Indians, 259.
Plants used by the Indians of
Mendocino Co., Calif., 149.
Platters, 256, 268.
Plural for politeness, 143.
Pollen Boy, 30, 47, 48.
Porno, 67.
Polysyllabic stems, 334.
Porcupine, 254.
Possession, 320, 323.
Postpositions, 335.
Pouch, 270.
Powers, S., 67, 296, 307, 362.
Prefixes, 318, 320.
Pronominal affixes, 318, 324.
Puberty ceremonials, 301.
Putnam, F. W., 24.
Quiver, 255, 282, 300.
Quoits. 302.
Kafts, 255, 260.
Eancheria Flat, 198.
Eattles, 300.
Eattlesnake as husband, 234.
Eay, Bill, 68, 201.
Eeclining Mountain, 26.
Eedemeyer's ranch, 197, 235.
Eed Mountain, 217.
Eed Eock House, 25, 30, 31.
Eeduplication, 311, 334.
Eedwood creek, 227.
Eeflexive, 328.
Ehett lake, 240, 241, 242, 243.
Eock creek, 198.
Eocky Mountain sheep, 35.
Eogue river, 240.
Eound-dance, 303.
[383]
Index.
Round Valley, 198.
Rousselot, kymograph, 2, 3, 4, 10.
Sacks, 256.
Sacramento Valley, 299.
Saisuntcbi, 233.
Sak 'enunsandun, 225.
Salmon, 298.
Salmon river, 297.
Salt Ranch, 379.
San Francisco mountain, 49.
San Juan mountains, 49.
San Mateo mountain, 49.
Sapir, Edward, 68.
Scirpus lacustris, 244, 290.
Scirpus robustus, 244, 288.
Scott Valley, 297.
Scratching-stick, 301.
Scripture, E. W., 3.
Seed-beater, 257.
Semi-vowels in Hupa, 8.
Sentences, 361.
Serpent, horned, 226.
Shaman, 60, 303.
Shasta, 295, 296, 297, 303, 305,
306, 307, 311, 320, 321, 327, 329,
335, 336, 337, 339.
Shasta-Achomawi, 296.
Sheep, 35.
Sherwood valley, 226.
Shoshonean, 258.
Shuttle, 250, 286.
Sierra Nevada, 246.
Slayer of the Alien Gods, 61.
Snake-skin, 298.
Snow-shoe, 255, 276, 298.
Sound-representation, 2.
Sounds in Kato, key to, 69.
Spanish, 67, 70.
Spear points, 253.
Spirants in Hupa, 10.
Spoon, 268, 300.
Spoon-shaped basket, 255.
Sprague river, 241, 242.
Stems, monosyllabic, 333; poly-
syllabic, 334.
Stops in Hupa, 13.
String, 250; nettle string, 288.
Suffixes, 319, 320, 321, 323.
Summer house, 244, 264.
Summerville, 379.
Sun Bearer, 58.
Sun shelter, 245.
Sweat-dance, 303.
Sweathouse, 245, 246, 299.
Sycan marsh, 241; river, 242.
Syringa, 300.
Taboo, 109, 199, 205.
Talking God, 27, 29, 47.
Tambor, 4.
Tattooing, 298.
Taylor's Flat, 296, 297, 379.
TcuLsaitcdun, 221.
Ten-mile creek, 221, 233.
Thomas', 297, 379.
Thunder, 68, 185, 186.
Tolowa, 8.
Tom, Dr., 295, 309, 354, 363, 380.
Torch, 257, 286.
Trays, 256.
Trinity county, 295, 307.
Trinity river, 297, 306, 379; south
fork of, 295, 297, 379.
Trunks, 300.
Tse'gihe, 28, 32, 33, 54.
Tse'intyel, 28.
TsenitsiTio.^an Bigi'n, 25.
Tse'yaftodiZyiZ, 28.
Tsinihanoai, 58.
Tule, 244, 253, 254, 256, 258, 264,
268, 270, 272, 278, 280, 288, 290.
Tule lake, 240, 241, 242, 243.
Turtle, 222, 223.
Turquoise, 26, 59.
University of California, 239; De-
partment of Anthropology of
the, 24, 295.
Verb stems, 332.
Vocabulary, 362.
Vowels, 307; in Hupa, 5.
Washington, 301.
Washo, 320, 321.
Water-panther, 235.
Wailaki, 67, 68, 201, 234.
Weaverville, 379.
Wedges, 252.
White Corn Boy, 30.
White House, 25, 26, 27, 28, 29, 31,
34.
Widows, 302.
Willow, 256, 278.
Willow creek, 307, 379.
Wintun, 295, 296, 298, 305, 306,
311, 321, 329, 336, 337.
Wiyot, 304.
Wokas, 243, 248, 252, 255, 256,
259, 266, 268, 274, 280.
World behind the ocean, 209.
Worms, 299.
Yainax, 242.
Yam Say peak, 241.
Yana, 295, 311, 337.
YatcuLsaik 'wut, 193.
Yelindun, 193.
Yellow Corn Girl, 30.
Yellow-hammer, 205, 207, 209.
Yellowjackets, 299.
Yocumville, 379.
Yuki, 67, 191, 226, 231.
Yuni, 31.
Yurok, 303.
[384]
UNIVERSITY OF CALIFORNIA PUBLICATIONS
AMERICAN ARCHAEOLOGY AND ETHNOLOGY
VOL. 5 NO. 1
THE PHONOLOGY OF THE HUPA
LANGUAGE.
PART I.— THE INDIVIDUAL SOUNDS.
BY
PLINY EAELE GODDAED.
INTBODUCTION.
Since there is great danger, almost a certainty, that the Amer-
ican languages will become extinct in a few generations, it is
extremely important that they should be so recorded that a com-
parative study may be made of their relation to each other and
to the other languages of the world.
There are two serious obstacles to be overcome. First, it ia
extremely difficult for a man of mature years to acquire a new
language with any degree of perfection. Months or years of con-
stant association with the native speakers are required for even a
fair degree of success. It is not easy to separate the individual
sounds from the sound masses, to distinguish closely related
sounds, and to ignore distinctions which the speaker has always
observed, but which are not observed in the language attempted.
The lack of accuracy in this regard is only too evident when
vocabularies of the same dialect recorded by different individuals
are compared. It is still more apparent when the recorders are
of different nationalities.
The second task met with is to find a means of conveying to
others these sounds so laboriously acquired. This difficulty be-
comes more apparent to the would-be recorder as his discrimina-
tion of the sounds of the language becomes more exact. At first
2 University of California Publications. [AM.ARCH.ETH.
it seems sufficient to say that they are equivalent to the corre-
sponding sounds of English or German. Gradually the con-
sciousness arises that not one of the sounds is exactly equivalent
to any sounds that he knows in other languages, most probably he
will find a sound or two utterly different.
This difficulty of sound-representation may be met in two
ways. First, a careful description may be made of the physio-
logical processes involved in their production; and, second, the
physical characteristics of the sounds themselves may be pointed
out. By means of the information thus given, one who has never
heard the sounds may gain some idea of their character and rela-
tion to each other and may even produce them with a degree of
accuracy.
Fig. 1. — Kymograph (Rousselot).
Much of the information necessary concerning the physiolog-
ical positions and movements may be obtained by directly observ-
ing the native speakers. The camera is a considerable aid in
preserving such data for purposes of comparison and in repre-
senting them to the student. Photographs of the lip positions for
the vowels may be easily and quickly made with a sufficiently
good lens and light. The tongue positions for most of the conso-
nants may be fixed by means of palatograms, the making of which
VOL. 5] Goddard. — Phonology of the Hupa Language — Part I. 3
requires little time and trouble when once a false palate has been
obtained for the native subject. Other physiological data may
be secured and preserved by means of records on a kymograph
according to the methods of Rousselot1 (Pig. 1). Especially the
exact time and degree of the movements of the organs in their
relation to each other may be recorded in this manner.
The physical characteristics of the language may be preserved
by means of the improved phonographs of the several makes.
Such records are, however, practically valueless unless they are
accompanied by carefully written texts. Otherwise there is no
means of associating the proper meaning with the sounds.
Fig. 2. — Vowel Tracer (Goddard).
An analysis of the physical character of the vowel sounds of
a language would allow a statement of them in terms of Fou-
rier's theorem both for comparison and record. This can be ac-
complished by transcribing and enlarging the records made on
the phonograph according to the method of Bevier2 or Her-
mann,3 or the records on the gramophone according to the method
of Scripture.4 By means of the kymograph and a vowel recorder
consisting of a disk of glass or rubber and a reed pen (Fig. 2),
1 For a more extended discussion consult an article by the author : Me-
chanical Aids to the Study and Eecording of Language, Am. Anthropologist,
Vol. VII, No. 4, pp. 613-619, 1905.
2 Bevier, The Acoustic Analysis of the Vowels from the Phonograph
Kecord, Physiological Eeview, Vol. X, 193 (1900); Vol. XIV, 171 (1902).
3 Hermann, Phonophotographische Untersuchungen, I, Arch, f . d. Ges.
Physiol., 1889.
* Scripture, Eesearches in Experimental Phonetics, Stud. Yale Psycholog-
ical Laboratory, 1899.
4 University of California, Publications. [AM.ARCH.ETH.
records for the eye may be made on smoked paper. These may be
studied for the length and pitch of the vowels and when enlarged
by photography may be analyzed for their physical characters.
Such an analysis of the vowels of Hupa has been attempted, but
has not yet been carried to completion.
The physical characters of the consonants, in many particu-
lars, may be easily determined and represented by means of the
kymograph and a Marey tambor according to the methods of
Rousselot. The fact of sonancy and its limits, especially, is easily
determined in this manner.
By means of the several methods mentioned above an attempt
has been made in the following paper to represent the Hupa lan-
guage as spoken by one individual, Julius Marshall. This has
been done in part to obtain a permanent record of this one Atha-
pascan dialect, but more especially for the sake of comparison
with similar records of related dialects which it is hoped may be
soon made and presented.
CLASSIFICATION.
The individual or elementary sounds of a language are ab-
stractions except as here and there a syllable consists of a single
sound. While it is true that they have a slightly different value
produced by the phonetic setting of each separate syllable, the
change is so slight that it becomes very practical to represent and
describe these abstractions as if they really existed, and after-
ward indicate, where it seems necessary, the changes wrought
upon them by the sounds which go before or follow after. There
are in Hupa thirty-three individual sounds, of which nine are
vowels, two are semi-vowels, one is a liquid, five are nasals, eight
are spirants, and eight are stops. Of the vowels, a unites with I
and u to form the diphthongs ai and au, and 6 with I to form oi.
It is difficult to be sure whether the sound which has sometimes
been represented by e and sometimes by ei is a simple vowel or a
diphthong. Of the consonants, t unites with the spirants L, s,
and c to form affricatives, and d in like manner with z and j.
The prepalatal stops, k and g, when aspirated upon their release,
VOL. 5] Ooddard. — Phonology of the Hupa Language — Part I. 5
are followed by a glide resembling y and of sufficient strength to
attract considerable attention.
Besides these sounds there are two belonging to the glottis, a
stop and a spirant. As far as is known these directly precede or
follow a vowel. They have little or no sound in themselves, but
make themselves apparent by the character which they impart to
the vowel with which they are employed, or by the silence which
they enforce. They have been viewed as modes of vowel utter-
ance rather than independent ' ' sounds ' ' ; although they must be
recognized as parts of the language essential to its intelligibility.
DESCRIPTION.
VOWELS.
The vowels of Hupa, as a whole, are characterized by almost
a minimum of lip and jaw movement. The mouth aperture is
often so small that one wonders that the sound of the voice is not
entirely smothered. Something of this closeness is apparent in
the photographs shown in Pis. 1 and 2. This laxness of lip mo-
tion is no doubt compensated for by additional tongue activity.
a.
The vowel a with about the quality of a in father (PL 1, Figs.
1, 2; and PI. 2, Figs. 1, 2) shows no greater and sometimes less
opening than e. This is especially noticeable when the vowel is
initial. When it follows w in the syllable wa, it has its greatest
opening, exceeding that for any other vowel. After working for
some time with the language, it was found necessary to distin-
guish between two varieties of this sound. At first the difference
was supposed to be due to duration and later it was attributed to
pitch. First by means of the eye in examining tracings and later
by the ear, it became evident that the principal, if not the only
difference, was due to the aspiration in one and the lack of it in
the other. This aspiration, while it continues after the vowel
ceases, especially makes itself apparent in the latter part of the
vowel to which it gives a " breathy" character. This seems also
to be true of the vowel when it is followed by any spirant. When
the vowel is followed by a stop, glottal or buccal, it has a hard/
6 University of California Publications. [AM.ARCH.ETH.
compact sound. The former is heard in yi-da-tcin, "from the
north," and in the second person plural of the present of verbs
like na-a, and the second occurs in yi-da-tcin, ''from the east,"
and in the third person singular of the present, na-a.
u
Closely related to a, not only in its manner of formation, but
also in its alternation with it under certain morphological and
phonetical circumstances, is the vowel u. It seems to the ear to be
not quite so narrow as u in but, yet less wide than the preced-
ing sound. It occurs when a syllable becomes closed by the pres-
ence of an n as in yun-tuw, "you pick it up," while a appears in
ya-tuw, "he is picking it up." It also alternates with a in the
root of this word as it appears in the perfect tenses. The present
definite is ya-win-tun, while the past definite is ya-win-tan. The
past has a stress accent on the ultima, while the present has the
accent on the penult.
e.
The vowel e is quite open as regards the mouth movement.
This is apparent from PI. 1, Fig. 3, and PI. 2, Fig. 3, especially if
it be compared with e. It is in no sense a "short" vowel since it
is normally as long as a or 6, nor is it confined to closed syllables.
To the ear it appears to be less open than the English e in met,
but this may be due in part to its occurrence finally in the syl-
lable. It is found in Hupa where most of the other Athapascan
dialects have I.
e
A close sound, resembling e in they, is of occasional occur-
rence in Hupa. A vanish is sometimes present, but it is never
very noticeable. This sound sometimes results from e when it is
followed by y as te-se-yai, "I went," but te-se-lat, "I floated."
It occurs in other circumstances where nothing seems to influence
it toward closeness. By an examination of Pis. 1 and 2, it will
be seen that this vowel is uttered with an even greater approxi-
mation of the lips than I.
VOL. 5] Goddard. — Phonology of the Hupa Language — Part I. 1
The vowel i is decidedly open in its formation (PI. 1, Fig. 5,
and PL 2, Fig. 5) . It differs little, if at all, from the correspond-
ing sound in English, and, as in English, it occurs only in closed
syllables. It seems to bear something of the same phonetic and
morphological relation to e that u does to a. It often appears
where it seems to have no etymological reason for its existence,
but where it is required to preserve the syllable. In the other
Athapascan dialects n, 1, L, or s, as the case may be, fills the syl-
lable without the aid of a vowel. It never has the full length
given the other vowels and is at times exceedingly brief.
i.
Of rather infrequent occurrence is the vowel I. In most of
the cases in which it is found, its phonetic setting favors it. It
is found in kl-ye, " again," where it is followed by y and in the
names of the cardinal points where it is preceded by y as in yi-de.
This word, however, is as often pronounced yit-de. It is found
in mi, "weather spirits," where no such explanation will hold.
Otherwise the result is what would be expected in case all I 's had
passed into e except where prevented by the phonetic setting. As
has been said above, there is reason to believe that this has hap-
pened.
6.
The o-sound is generally of rather close quality, as in English
so or note. The lips are but slightly protruded, as will be seen
from Pis. 1 and 2. This vowel is the characteristic of the second
person plural under nearly all circumstances and, in that office,
ends in a definite aspiration. As in the case of a, mentioned
above, this aspiration imparts a peculiar quality to the whole
vowel, but is more pronounced in its latter part. The sonancy
seems to fade out of it while the breath continues.
o.
Under some phonetic circumstances a similar vowel appears
somewhat obscured and perhaps slightly more open in its char-
8 University of California Publications. [AM.ARCH.ETH.
acter. This is apt to be the case before n, t, and 1. For example,
in xon-ta it is much like that in English on, but noticeably closer.
It does not seem probable that this vowel was originally distinct
from the preceding.
u.
The vowel u is spoken with the lips closely approximated and
well protruded. It frequently stands for other vowels where they
would be followed by w. This is especially true in the case of
weak syllables. In this regard there is a parallel between it and
I when followed by y. Morphologically it appears paired with e
in certain roots, but it does not seem possible that there is a cor-
responding phonetic relation between them.
SEMI-VOWELS.
The sound represented by y seems to differ very little if at all
from the corresponding sound in English. On referring to PI. 3
it appears that the place of the narrowing of the mouth passage
and the amount of the narrowing agrees very closely with that
for English. No difference is perceptible to the ear.
w.
The semi-vowel w stands for a sound practically identical with
that of English. It is probable that in Hupa the lips are not so
much protruded as in English. This sound seems to correspond
to a velar or palatal sonant stop in some of the other Athapascan
dialects.
CONSONANTS.
CONTINUANTS.
LIQUID.
The Hupa has but one liquid, the lateral trill, 1. Some of the
northern languages have been recorded with an r of rather un-
certain nature. The Tolowa has a trilled sound resembling r,
which occurs after t and some other sounds, but which never
stands alone as the initial or final sound of a syllable. The Hupa
UNIV. CAL. PUB. AM. ARCH, & ETH.
VOL. 5, PL. 3
,
1.— y, ya, lice.
4. — 1. la, seaweed.
10. — L, Lok, salmon.
2. — y, yeu, distant.
3.— y, you (Eng.),
5. — 1, tcenilla, he tool: out. 6. — 1, low (Eng. author),
'
8. — L, Le-, together.
9. — L. miL, with it.
11. — L, Lo, grass.
PALATOGRAMS.
12. — L, L6, grass.
UNIV. CAL PUB. AM. ARCH. & ETH.
VOL. 5, PL, 4
. — s, xaisyai, he came up.
4. — tc, tee-, out.
7.—t, te, Uanlcet.
10. — ky, kya, dress.
2. — s, so (Eng. author),
5. — d, dau? no.
8.— d, doe (Eng.).
'^ v^rr*--
. .,
11. — k, kiye, again.
PALATOGRAMS.
3. — dj, dje, pitch.
6. — t, te-, in water.
9. — n, no-, come to rest.
12.— k, key (Eng.).
VOL. 5] Goddard. — Phonology of the Hupa Language — Part I. 9
have no sound approaching r, although their neighbors, the Yu-
rok, have a very pronounced one.
The tip of the tongue, in pronouncing 1 in Hupa, rests upon
the gums just above the teeth or upon the teeth themselves — a
position well forward of that employed in English. A passage-
way for the escape of the breath is left on each side of the mouth
near the second molars. This agrees exactly with the English
positions of escape. Compare Figs. 4, 5, and 6 of PL 3.
The sound of the Hupa 1 is noticeably different from that in
English. It might perhaps be described as less bell-like and more
nearly approaching a spirant. The Hupa find certain English
combinations with 1 difficult. They pronounce ellus for eels, and
millik for milk. Closely connected with 1 both phonetically and
morphologically are the spirants L and L.
NASALS.
m.
The sound represented by m calls for no comment. Its posi-
tion is both evident and fixed. It has a full nasal quality with
no tendency toward a mixed quality approaching b. Several of
the Athapascan dialects in many words have b in the place of
Hupa m. Since Hupa entirely lacks b, m may actually have as-
sumed its place.
n.
The tongue position for n is well forward of that for the Eng-
lish sound. The point of the tongue centers itself near the junc-
ture of the front teeth and the gums. This position is the same
as that occupied by d and t. The period of total nasality is quite
short or sometimes entirely lacking. The velum seems to fall and
immediately rise again, and the point of the tongue to recede
from the contact as soon almost as it is completed. See PI. 4,
Figs. 8 and 9, and PL 5, Fig. 1.
n.
The nasal formed in the post-palatal position is very common
in Hupa as the final sound in a syllable, and is even found in
10 University of California Publications. [AM.ARCH.ETH.
some cases in the initial position where it is the result of a w
assimilated to a preceding n. It seems quite generally to impart
a nasal quality to the preceding vowel, but it does continue after
the vowel, as a pure nasal. It seems to the ear to occupy less time
than does English ng and lacks the ringing quality. See PI. 5,
Figs. 3, 5, and 7.
n.
A peculiar n was discovered while working over, with a Hupa
helper, texts already recorded. Its exact nature eluded the ear
completely and since it was of rare occurrence it was not noted
in the Hupa Texts. Its true nature was disclosed by the use of
the Rousselot apparatus. By examining PL 5, Fig. 4, it will be
seen, (1) that the vowel preceding it is nasalized, (2) that a pe-
riod of silence both as regards the nasal and the buccal passages
ensues, (3) that an explosion of surd breath through the nasal
passage follows. It appears from PI. 5, Figs. 4 and 8, that the
tongue does not assume the position for n until after the stop,
which is thus shown to be glottal. The sound may be described as
a surd dental nasal occurring after a glottal stop.
The ear perceives a short exploded sound with a prominent
nasal resonance.
When a more careful study was made, it was found that a
similar surd nasal in the palatal position occurs (PI. 5, Fig. 6).
This appears in the same morphological relation to n that n does
to n.
SPIRANTS.
w, hw.
Closely related to w is the surd spirant w. When initial in
Hupa it sounds very much like wh in English. Besides the puck-
ering of the lips shown in PI. 2, Fig. 9, and the raising of the
back of the tongue toward the palate, there is perhaps a narrowing
either at the palate or the glottis which gives the suggestion of h.
When final, the sound is very elusive until the ear becomes accus-
tomed to the language. The breath seems to escape very freely
VOL. 5] Goddard, — Phonology of the Hupa Language — Part I. 11
and with less of the rubbing which characterizes spirants and
gradually to die away. When it follows vowels other than o and
u it is introduced by a glide related to u. The tracings shown in
PL 7, Figs. 3, 4, and 12, present the sound as a straight line at a
high level above the base, indicating little or no variation in the
force of the air column. It is hard at times to distinguish this
sound from x, and under unusual adjustment the irregularities of
the x tracing appear. This indicates that the narrowing is at the
rear of the palate and that the uvula sometimes vibrates in con-
sequence.
It is strange but undeniable that this sound corresponds to c
(sh) or s in nearly all, or all, of the other Athapascan languages.
The transition is hard to conceive unless a palatal sound is as-
sumed as the base of both sounds, for which assumption there
seems to be no other ground.
L.
Many American languages have one or more spirant sounds
more or less closely associated with 1. These are very difficult to
hear, speak, or describe until one is thoroughly familiar with the
language which contains them. Often they are described and
written as tl, because 1 following t in English is often a surd if
not a surd spirant. They are often mentioned as unilateral which
may be one, but is not the only, important feature. To some ears
the sound suggests k or kl.6
That the sound represented by L is sometimes unilateral ap-
pears from a study of the palatograms in PI. 4. When 1 is uttered
in either English or Hupa a passageway appears on each side, but
for L such a passageway appears only on the left side of the
palate, the right side of the mouth. By an examination of PL 6
it will be seen that 1 is plainly sonant, for it has minute regular
waves which result from the vibration of the vocal chords. These
are always lacking in tracings of L, proving beyond all doubt that
it is surd. The tracings for the surd are seen to reach a greater
height than do those for the sonant. This is generally the case
8 Compare the name for the Indians at the South Fork of the Trinity,
Kelta from Leldin. Contributions to North American Ethnology, Vol. 3,
p. 89.
12 University of California Publications. [AM.ARCH.ETH.
with surds, and is probably due to the fact that the closure of
the glottis for sonants considerably restricts the flow of breath.
This would seem to be partly counteracted by a greater narrow-
ing of the mouth passage, giving to the surd the quality peculiar
to spirants. Both the surd and sonant show a sharp single de-
pression which is probably due to a single movement of the side or
sides of the tongue.
That these two sounds are related morphologically appears in
the nouns and verbs of Hupa.6
h.
The sound represented by h in Hupa seems to be somewhat
stronger but of less duration than the related sound in English.
It seems to be made through a quite narrow opening of the glottis.
To some ears it has appeared as a palatal spirant. It is true that
Navaho has a palatal spirant in the corresponding position in
certain words, but the Navaho sound is quite unlike the Hupa
sound, appearing as the surd of y, but with the character of a
spirant.
The tracings of syllables beginning with h show only a slight
but definite rise of the line before the beginning of the vowel. In
one case, between vowels, the h appeared with regular waves of
a low frequency. See PI. 8, Figs. 1 and 2.
The letter x has been employed for a sound which has nothing
corresponding to it in English. It is a post-palatal surd spirant
which is accompanied by a number of flappings of the uvula.
These make themselves prominent in the tracings of this sound
(PI. 7). They are of too low a frequency to give a musical note,
but do impart a strange roughness to the sound. When final the
sound is not very unlike the German sound represented by ch
after back vowels as in dach. When initial the sound appears to
be more harsh. At first the initial sound was often confused with
h, into which it seemed to grade. At other times it appeared
much harsher than h. Soon it was found that distinction of
6 Morphology of the Hupa Language, Vol. 3 of this series, pp. 24, 288.
UNIV. CAL. PUB. AM. ARCH. &. ETH.
VOL. 5, PL. 5
d a w i 1 o (qi sip) n
2. — dawilton, you jumped.
3. — an, yes.
X oi hr yuwu n
7. — xoikyuwun, he sleeps.
d nwi to ^cjLs[p! n
4. — dawilton, you jumped.
da i L I o (al slpi /7
6. — clailtoft, it jumps.
yi k yuwi n yd (gl.slp) n
8. — yikyuwiiiyaw, it ate.
Figs. 1 and 2, upper tracing from the mouth; lower tracing shows movement of tongue
point. Figs. 3-8, upper tracing from the mouth; lower tracing from one nostril.
VOL. 5] Ooddard. — Phonology of the Hupa Language — Part I. 13
meaning went with the difference in sound in several cases.
Ultimately the two sounds were distinguished by ear without
difficulty.
The making of this sound can be easily observed directly if
the mouth is opened toward a good light. The mouth passage
near the attachment of the uvula to the soft palate is made quite
small. The uvula has its free end turned toward the mouth by
the force of the passing air in the current of which it is seen to
vibrate. The tracings reproduced in PL 7 resemble quite closely
tracings of velar r in German and French. The Hupa sound pre-
sents nothing of that character to the ear. In the velar r the
tongue is v-shaped in cross-section, while for the Hupa sound it is
flat. Besides, one is sonant and the other surd.
The tongue point spirant, s, appears to be formed in the same
locality that the corresponding English sound is, namely, close to
the roots of the teeth. It seems probable that the opening is more
nearly round in Hupa than in English. A slight difference of
quality is noticeable. The Hupa ear does not tolerate any ap-
proach to c (sh) when this sound occurs before y, as in tcit-
tes-yai.
Tracings of this sound are shown in PI. 7, Figs. 7, 8, 9, and 10,
and palatograms in PL 4, Figs. 1 and 2.
z.
The sonant corresponding to the sound given above does not
occur in Hupa except after d, with which it forms an affricative.
c and j.
The palatal spirants c (sh) and j (zh) do not occur in Hupa
except after t and d respectively, with which they form affri-
catives.
STOPS.
The labial stops are entirely lacking in Hupa. Many other
Athapascan dialects have b, but none of them as far as is known
has p. The dialects which like Hupa lack b have m in corre-
sponding words.
14 University of California Publications. [AM.ARCH.ETH.
d.
The only frequently occurring voiced stop is d. It is a true
dental being formed with the tongue on the teeth (PL 4, Fig. 5),
not on the alveolar ridge as is the case in English. It is at first
almost always mistaken for t, but later it is readily distinguished
as a sonant. See Pis. 6, 7, and 8.
The corresponding surd has the same position as d. It is
rather strongly aspirated, in this particular closely resembling
initial t in English.
t.
Hupa has another t formed in the same tongue position, but
having quite a different quality. It appears to lie between d and
t, and is at first distinguished from them with great difficulty. It
differs from d in that there is a definite period of time after the
breaking of the contact before sonancy begins. It differs from t
in that it lacks the aspiration. In fact the breath seems to be
drawn in rather than forced out. This does not appear to be
done from the lungs but from the mouth, either by the sudden
withdrawing of the tongue enlarging the buccal cavity, or more
probably by a closure of the glottis. It appears in the tracings
with a sharp top while t has a flat top, or a second rise before it
has fallen far. Compare Pis. 6, 7, and 8.
The front vowels, e, e, i, I, when preceded by a palatal stop
have that stop in the pre-palatal position agreeing very closely
with the position of k or c in English under the same circum-
stances. Compare Figs. 10, 11, and 12 of PI. 4. A palatal stop
having the same position occurs before the back vowels. In that
case a definite glide is heard which may with propriety be written
y. The fact seems to be that the palatal stop in this position is
always aspirated (PI. 7, Fig. 12, and PL 8, Fig. 7), and an aspir-
ation through this position approximates y.
VOL. 5] Goddard. — Phonology of the Hupa Language — Part I. 15
g, gy.
In a few cases a corresponding sonant stop is heard. Some
Hupa ears are satisfied with either the surd or sonant in these
few words in which others would insist on the sonant.
The post-palatals occupy the region between the posterior por-
tion of the hard palate and the uvula, with differing positions
according to the vowel with which they are employed. They are
not aspirated and for that reason more closely approach the son-
ants than do English surds. It does not seem practicable to sep-
arate these positions which clearly grade into one another.
k,.
Post-palatals, corresponding to those last given in position,
but differing from them in the manner of their formation, are
found. Instead of the simple explosion a harsh, cracking noise
is heard. This seems to be produced by the manner of withdraw-
ing the tongue or by suction back of the point of closure. In
Fig. 12, PL 8, a few peculiar vibrations are to be observed which
represent the physical effect of this peculiar release of the tongue
from its contact. It appears from Figs. 10 and 14, PL 8, that the
air column is directed inward for an instant, since the tracing
point is drawn suddenly downward, sometimes even below the
line which is traced during silence when the pen is at rest.
A few syllables have a sound which is plainly formed by the
contact of the tongue with posterior portion of the velum. To
make this contact it is not necessary to raise the tongue particu-
larly, but to retract it bodily. The resulting sound is soft because
of the yielding surface with which the contact is made. It is
particularly difficult in this case to distinguish between surd and
sonant. Some speakers say qo and some go for worm, and all
seem to be satisfied with either sound, provided they are both
alike made near the uvula.
16 University of California Publications. [AM.ARCH.ETH.
AFFRICATIVES.
Stops followed closely by spirants result often in sounds which
are not simple, since the tongue occupies two positions consecu-
tively, nor are they exact combinations of simple sounds since
because of their close union each is modified by the other. They
seem not to have resulted from the juxtaposition of the compon-
ent consonants, but are either original or derived from simple
sounds.
dz.
This combination is of infrequent occurrence and presents no
difficulty.
ts.
A tracing of this combination is shown in PI. 7, Fig. 11. As
compared with initial s in Fig. 7 of the same plate, it will be no-
ticed that the tracing point rises more nearly vertically.
There were many cases in which it was very difficult to deter-
mine whether s or ts should be written. All doubtful cases were
referred to the native ear for classification. There is still a doubt
whether all speakers agree in the employment of these sounds in
certain words. In other words this doubt does not exist but ts is
heard uniformly, spoken with force.
dj.
A palatogram of this compound is shown in PI. 3, Fig. 3.
That the tongue takes the position of d as regards its point will
be seen by comparing Figs. 3 and 7 of this plate, but the anterior
portion of the tongue is contracted sidewise beginning at the pre-
molars as may be observed from the narrowing of the white por-
tion of the palatogram at that point.
The sound of this affricative is not perceptibly different to the
ear from the soft g of English.
tc.
The occurrence of this combination both as initial and final is
frequent in Hupa syllables. A palatogram of it shown in PI. 3,
Fig. 4, is practically identical with that of dj. A tracing is
shown in PL 6, Fig. 5.
It impresses the ear much as ch in chip does in English.
• :!
VOL. 5] Goddard. — Phonology of the Hupa Language — Part I. 17
tew.
This combination, which is not infrequent, is undoubtedly re-
lated phonetically to the preceding not as a combination of that
sound and w but as some modification of it. It would seem to be
the form which tc takes when aspirated. That the aspiration has
a w-like sound seems strange, but it must be remembered that the
second component of tc (sh) has become a surd w in Hupa. Fig.
4 of PI. 8 shows a tracing having a flat top which is quite differ-
ent from the sharp summit in the tracing of tc referred to above.
As far as is known other Athapascan languages have correspond-
ing words with one sound (tc) where Hupa distinguishes tc and
tew.
tL.
A sound which has been represented by L in the Hupa Texts
and otherwheres seems to be a combination of t and the spirant L.
That there is a complete contact appears from a study of the
palatograms shown in Figs. 11 and 12 of PI. 3. Tracings repro-
duced in PI. 6, Figs. 8, 9, 11, and 12, show less elevated spirants
than is the case with L, indicating less pressure of the air column,
undoubtedly due to increased resistance in the air passage.
When this combination is preceded by a weak syllable such as
a possessive prefix, t completes the weak syllable. In the case of
the simple spirant L the t is not heard. For example hwit-Lo-we,
1 'my herb" was consistently written before the relation of the
sounds represented by L and L was understood.
CONCLUSION.
After considerable time and effort had been expended in the
attempt to grasp the Hupa sounds the conclusion was forced upon
the hearer that certain distinctions readily heard by the native
ears were being entirely ignored. It is always possible to refer
the question of the identity or non-identity of the sound of two
syllables of different meaning or function to an intelligent native
for decision. Sometimes the differences in sound seemed to be
connected with the vowel and sometimes with the consonant.
18 University of California Publications. [AM.ARCH.ETH.
When the vowel was in question it became evident that it was
not the color which might be due to a slight change in the size
and shape of the resonance cavities, nor greater or less duration
in the actual time of speaking, nor any change in the pitch of the
vowel either as a whole or in parts that distinguished it from its
"double." Considerable latitude in vowel quality, probably
more than among educated speakers of English, is tolerated. The
duration and pitch of the" syllables in question were tested by
means of tracings with negative results.
In syllables ending in a vowel, however, three degrees of aspir-
ation were to be seen. The second person dual and plural of verbs
showed marked aspiration which was detected afterward by ear
with considerable degree of certainty.7 Certain syllables were
evidently terminated by a glottal stop with a resulting lack of
aspiration, while many others had a gentle aspiration. In the
case of the glottal stop the aspiration sometimes is only deferred,
being plainly heard after the stop. It seems certain that the na-
tive ear is much more acute as regards these final elements than
is that of the writer. The character of the latter portion of the
vowel is considerably affected by the different terminations. The
aspirated vowels lose their color ending in breath while those fol-
lowed by a glottal stop maintain their natural quality to their
close.
In a similar way it was made certain that the difference in
sound between te "blanket" and te a prefix meaning "in the
water" was not due to the position of the tongue in forming their
initial sounds but to the character of the interval between the re-
lease of the dental and the beginning of the vowel. In the case
of te, the prefix, about as much aspiration takes place as in Eng-
lish, while after t in te "blanket" there is a peculiar lack of aspir-
ation. This must be due to the arresting of the air column either
by the closure of the glottis or by some peculiarity of the release
of the tongue from its position. Similar differences exist between
the palatal stops. The k most resembling English does not seem
to be particularly aspirated but the release of its mate results in a
7 The Morphology of the Hupa Language, p. 98.
VOL. 5] Goddard. — Phonology of the Hupa Language — Part I. 19
decided clucking sound which seems also to be due to suction pos-
terior to the point of contact. The t written t and the k marked ks
are undoubtedly the representatives of the sounds which in many
American languages have been called "exploded," a most unde-
sirable term.
It is evident also that the continuant consonants fall into two
classes. The difference between the affricatives and simple spi-
rants seems to be of a related nature. The impulse towards firm-
ness of contact which seems to characterize t and k3 in the case of
L and s results in tL (written L) and in ts.
The conclusions seem justified that all classes of Hupa sounds
are capable of at least two distinct modes of utterance, totally
disassociated from the positions of the vocal organs, or sonancy ;
and that the native ear readily distinguishes these closely related
sounds and makes use of the differences to multiply the possible
number of syllables.
UNIVERSITY OF CALIFORNIA PUBLICATIONS
IN
AMERICAN ARCHAEOLOGY AND ETHNOLOGY
VOL. 5 NO. 2
NAVAHO MYTHS, PRAYERS, AND SONGS
WITH
TEXTS AND TRANSLATIONS*
BY
WASHINGTON MATTHEWS.
EDITED BY
PLINY EAELE GODDAKD.
CONTENTS.
PAGE
Contents 21
Alphabet 22
Vowels 22
Consonants 23
Editor's Note 24
A Tale of Kininaekai: Accounting for the Origin of Certain Prayers
and Songs of the Night Chant 25
Introduction 25
The Legend 26
Song A. (Free translation) 27
Prayer No. 1. (Free translation) 29
Song B. (Free translation) 30
Song C. (Free translation) 31
Song D. (Free translation) 32
Song E. (Free translation) 33
Song F. (Free translation) 33
Prayer No. 2. (Free translation) 34
Text and Interlinear Translation 36
Song A 36
Prayer No. 1 37
Song B 40
* This paper may be cited as Univ. Calif. Publ. Am. Arch. Ethn., Vol. 5,
No. 2.
22 University of California Publications. [AM- ARCH. ETH.
PAGE
Song C 41
Song D 42
Song E 43
Song F. Pollen Song 44
Prayer No. 2 45
A Prayer of the Second Day of the Night Chant 47
Text and Interlinear Translation 49
A Prayer of the Fourth Day of the Night Chant 54
Text and Interlinear Translation 55
The Song of Bekotsidi 58
Text and Interlinear Translation 60
Song A 60
Protection Song 61
Text and Interlinear Translation .., 62
ALPHABET.
The characters used in this work, in spelling Navaho words,
are given below, with the value assigned to each character.
VOWELS.
a has the sound of English a in father.
a has the sound of English a in hat.
Q has the sound of English a in what.
e has the sound of English e in they. In some connections it
varies to the sound of English e in their.
e has the sound of English e in then.
i has the sound of English i in marine.
I has the sound of English i in tin.
o has the sound of English o in bone.
u has the sound of English u in rude.
ai unmarked, or accented on the i (ai), is a diphthong having
the sound of English i in bind. When it is accented on the a (ai),
or has a diaeresis (ai'), it is pronounced as two vowels.
ow has the sound of English ow in how. It is heard mostly in
meaningless syllables.
A vowel followed by an inverted comma (') is aspirated, or
pronounced with a peculiar force which cannot be well repre-
sented by adding the letter h.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 23
CONSONANTS.
b has the sound of English b in bat.
d has the sound of English d in day.
d represents a strongly aspirated dental sonant. It is often
interchanged with d.
g has the sound of English g in go, or, in some connections,
the sound of English g in gay.
g has a sound unknown in English. It is the velar g, like the
Arabic ghain, or the Dakota g.
h has the sound of English h in hat.
h has the sound of German ch in machen. It is sometimes in-
terchanged with h.
k has usually the sound of English k in koran ; but sometimes
the sound of English k in king.
1 has the sound of English 1 in lay.
I has a sound unknown in English. It is an aspirated surd 1,
made with the side rather than with the tip of the tongue. It is
often interchanged with 1.
m has the sound of English m in man.
n has the sound of English n in name.
n has the effect of French n in bon. It has no equivalent in
English.
s has the sound of English s in sand.
s has the sound of English sh in shad. It is often inter-
changed with s.
t has the sound of English t in tan.
t represents a strongly aspirated dental surd. It is often in-
terchanged with t.
w has the sound of English w in war.
y has the sound of English y in yarn.
z has the sound of English z in zone.
z has the sound of English z in azure. It is often inter-
changed with z.
c? f> J> P? Q» v> and x are not used. The sound of English ch in
chance is represented by is; that of English j in jug by d3.
24 University of California Publications. [AM. ARCH. ETH.
EDITOR'S NOTE.
In the latter part of the year 1902 the late Dr. Washington
Matthews entered into an arrangement with the Department of
Anthropology of the University of California, through its head,
Professor F. W. Putnam, in accordance with which he was to
devote the remainder of his life to the preparation of a large
amount of unpublished material which he had accumulated dur-
ing the many years of active life among the North American
Indians. In accordance with the agreement, this material was
received by the Department of Anthropology shortly after the
lamented close of Dr. Matthews' life.
It was the good fortune of the editor to spend some days in
Dr. Matthews' company during the autumn of 1903, when plans
were formed for the completion and publication of certain mate-
rial. The texts of a number of prayers and songs, for the most
part connected with the ceremony of the Night Chant, had been
recorded hastily, and required the aid of a Navaho to bring them
into proper condition for publication. Since Dr. Matthews'
health would not permit of a trip to the Navaho country and his
increasing deafness rendered the acquisition of information from
native sources difficult, the editor undertook the work of revision.
The first trip made in 1904 to the Navaho country was unsuc-
cessful because of the serious illness of Hatali Natloi, the priest
from whom the texts had been originally obtained. A second
trip during January of the present year resulted in the accom-
plishment of the task, but alas ! too late for the completed work
to pass under the critical hand of its author. The editor must
therefore assume the responsibility for the addition of certain
lines to the texts, for the substitution of certain words made at
the dictation of Hatali Natloi, for the alteration of the orthog-
raphy of a few Navaho words, and for the choice, here and there,
of one of the two possible renderings suggested by the author.
It is needless to say that the free translations are the unimprov-
able work of the author.
Berkeley, Cal., April 14, 1906.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 25
A TALE OF KININAfiKAI:1 ACCOUNTING FOR THE
ORIGIN OF CERTAIN PRAYERS AND SONGS OF
THE NIGHT CHANT.
INTEODUCTION.
In my work entitled "The Night Chant, A Navaho Cere-
mony,"2 I give translations of four myths (or, more properly,
of three myths and a variant) that belong to the ceremony de-
scribed. These may be called the great or fundamental myths of
the ceremony ; but, in addition, there is a great number of minor
myths, accounting for the origin of certain minor rites, and of
different groups of songs of sequence and other matters. We
may never reasonably hope for the collection and translation of
all these myths.
The following tale accounts for the origin of one of these
groups of songs, namely the Tsenitsi/io^an Bigi'n or songs of the
Red Rock House, and perhaps for the origin of some of the ritual
observances.
In ' ' The Night Chant ' ' I say, when describing the rites of the
second day : * ' When the party returns to the medicine lodge, the
patient sits in the west, for he has still further treatment to
undergo. * * * The chanter applies pollen to the essential
parts of the patient, puts some in his or her mouth, takes a pinch
of it on his own tongue, and applies a little of it to the top of his
own head. These applications of pollen are all timed to coincide
with certain words of the accompanying song." Song F that
follows is what may be called a pollen song, for it is sung when
pollen is applied. I explain, in notes, where and when different
applications of pollen are made as the singing progresses. I can-
not say if there are other pollen songs ; but probably there are.
1 Kininaekai is White House in Chelly Canon, Arizona.
2 Mem. Am. Mus. Nat. Hist., Vol. 6.
26 University of California Publications. [AM- ARCH. ETH.
THE LEGEND.
In the ancient days, there were four songs which you had to
sing if you would enter the White House.3 The first was sung
when you were ascending the cliff ; the second, when you entered
the first doorway ; the third, when you walked around inside the
house; and the fourth, when you were prepared to leave. You
climbed up from the ground to the house on a rainbow. All this
was in the old days. You cannot climb that way now. In those
days, Hayolk&l Aski, Dawn Boy, went there on a rainbow.
In the ancient days, there lived in this house a chief of the
house. There were four rooms and four doors, and there were
sentinels at each door. At the first door there were two big light-
nings, one on each side ; at the second door there were two bears ;
at the third door there were two red-headed snakes, which could
charm you from afar, before you got near them ; and at the fourth
door there were two rattlesnakes.
Of course few people ever visited the place, for if the visitor
were not a holy one some of these sentinels would surely kill him.
They were vigilant. The chief of the house and his subordinates
had these songs, by the power of which they could enter and quiet
the sentinels, who always showed signs of anger when any one
approached them.
Dawn Boy got leave from Hastseyalti* to go to White House.
Ifastseyalfi instructed him how to get there, taught him the pray-
ers and songs he must know, and told him what sacrifices he must
make. These must include fragments of turquoise, white shell,
haliotis, and cannel-coal, besides destsi corn-pollen and larkspur
pollen, and were to be tied up in different bags before he started.
"When you get into the plain, as far off as the people of White
House can see you, begin to sing one of these songs and a rainbow
will form on which you may walk, ' ' said Hastseyalti.
Dawn Boy then set forth on his journey. When he got to
DziZdanistini, or Reclining Mountain, he got his first view of the
White House, and there he began to sing. Reclining Mountain is,
8 For a description of White House see The Night Chant, p. 89.
4 Perhaps I should say a fiastseyalti, for there are many. This may have
been the special fiastseyalti of Bed Rock House. Compare The Night Chant,
p. 9, and Navaho Legends, Mem. of Am. Folk-Lore Society, Vol. 5, p. 224.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 27
today, far from White House ; you cannot see one place from the
other; but in the ancient days the world was smaller than it is
now, and the people of whom I speak were holy ones. When he
had finished the song a rainbow appeared, as flastseyaM had
promised, spanning the land from Reclining Mountain to White
House. As he walked on the rainbow, a great wind began to blow,
raising a dust that blinded the sentinels at White House and pre-
vented them from seeing Dawn Boy when he entered.
There was a black kethawn5 at each side of the door and a
curtain hung in the doorway. When he entered the house, he
walked on a trail of daylight and he sprinkled pollen on the trail.
The people within became aware of the presence of a stranger
and looked up. flastseyalfa and jETastse/io^an, the Talking God
and the House God, who were the chief gods there, looked angrily
at him, and one said: ''Who is this stranger that enters our
house unbidden ? Is he one of the People on the Earth 1Q Such
have never dared to enter this place before. ' ' Dawn Boy replied :
"It is not for nothing that I come here. See ! I have brought
gifts for you. I hope to find friends here. ' ' Then he showed the
precious things he had brought and sang this song :
SONG A. (Free translation.)
1. Where my kindred dwell, there I wander.
2. Child of the White Corn am I, there I wander.
3. The Red Rock House, there I wander.
4. Where dark kethawns are at the doorway, there I wander.
5. With the pollen of dawn upon my trail. There I wander.
6. At the yuni, the striped cotton hangs with pollen. There
I wander.
7. Going around with it. There I wander.
8. Taking another, I depart with it. With it I wander.
9. In the house of long life, there I wander.
10. In the house of happiness, there I wander.
11. Beauty before me, with it I wander.
12. Beauty behind me, with it I wander.
5 Kethawns are small sticks or cigarettes used by Navahoes as sacrifices
to the gods. Consult The Night Chant, p. 36, and Navaho Legends, p. 42.
•Ni* na/ioka dine' or People on the Earth is a name applied to all In-
dians, as distinguished from white men, and from holy people or deities
28 University of California, Publications. [AM. ARCH. ETH.
13. Beauty below me, with it I wander.
14. Beauty above me, with it I wander.
15. Beauty all around me, with it I wander.
16. In old age traveling, with it I wander.
17. On the beautiful trail I am,7 with it I wander.
Then he gave them the sacred things he had brought with him,
and Hastseyalti said it was well, that he was welcome to remain,
and they asked him what he wanted. "I want many things,"
he replied. "I have brought you pieces of precious stones and
shells; these I wish wrought into beads and strung into orna-
ments, like those I see hanging abundantly on your walls. I
wish domestic animals of all kinds, corn of all kinds, and plants
of all kinds. I wish good and beautiful black clouds, good and
beautiful thunder storms, good and beautiful gentle showers,
and good and beautiful black fogs. ' '
The chiefs thanked him for his gifts, and asked him whose
song it was that enabled him to come to White House, — who it
was that taught it to him. But he had been warned by his in-
formant not to reveal this, so he answered : ' ' No one told me ; I
composed my songs myself. They are my own songs." "What
is your name 1 ' ' they asked. * ' I am H ayolkal Aski, Dawn Boy, ' '
he replied. "It is well," said the holy ones. "Since you know
our songs you are welcome to come here ; but rarely does any one
visit us, for there are but two outside of our dwelling who know
our songs. One is Hastseyalti of Tse'intyel,8 in this canon, and
the other is JETastseyatti of Tse1 yahodilyil9 in Tse'gihe.10
Then Hastsehogan sent for a sacred buckskin, and one son and
one daughter of each of the two gods, Hastseyalti and Hastse-
hogan spread the skin for Dawn Boy to stand on. Thus do we
now, as the gods did then.11 As he stood, Hastsehogan taught
Dawn Boy the White House prayer, as follows :
7 Lines 16 and 17, which end so many Navaho songs, are essentially a
prayer for a happy old age.
8 See The Night Chant, p. 311, and pi. V, fig. D.
9 See The Night Chant, p. 171.
10 See The Night Chant, p. 307; Navaho Legends, p. 238.
11 Thus says the story, but this part of the ceremony is usually omitted of
late, because sacred buckskins are so hard to get. Information as to sacred
buckskins will be found in Navaho Legends, p. 24.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 29
PRAYER No. 1. (Free translation.)
I.
1. In Kininaekai.12
2. In the house made of dawn.
3. In the story made of dawn.
4. On the trail of dawn.
5. 0, Talking God !
6. His feet, my feet, restore (or heal).
7. His limbs, my limbs, restore.
8. His body, my body, restore.
9. His mind, my mind, restore.
10. His voice, my voice, restore.
11. His plumes, my plumes, restore.
12. With beauty before him, with beauty before me.
13. With beauty behind him, with beauty behind me.
14. With beauty above him, with beauty above me.
15. With beauty below him, with beauty below me.
16. With beauty around him, with beauty around me.
17. With pollen beautiful in his voice, with pollen beautiful
in my voice. >
18. It is finished in beauty.
19. It is finished in beauty.
II.
2. In the house of evening light.
3. From the story made of evening light.
4. On the trail of evening light.
5. 0, House God !
(The rest as in I, except that lines 12 and 13 are trans-
posed.)
12 The upper story of White House is painted white ; the lower story is
the natural yellow of yellow sandstone. The Navahoes do not think this the
result of a mere whim, but that it is intentional and symbolic. White is the
color of he east in Navaho symbolism, and they suppose the upper story was
sacred to #astseyalti, or Talking God, who was a god of dawn and of the
east. Yellow is the symbolic color of the west, and they suppose the lower
story belonged to Jffastse/io^ran, or House God, who was a god of the west
and of the evening twilight.
30 University of California Publications. [AM. ARCH. ETH.
III.
5. 0, White Corn Boy !
(The rest as in I.)
IV.
5. 0, Yellow Corn Girl !
(The rest as in II.)
V.
5. 0, Pollen Boy !
(The rest as in I.)
VI.
5. 0, Grasshopper Girl !
(The rest as in II, with "It is finished in beauty" four
times. )
When they had done, Hastsehogan said : ' ' You have learned
the prayer well; you have said it properly and you have done
right in all things. Now you shall have what you want. ' ' They
gave him good and beautiful soft goods of all kinds, all kinds of
good and beautiful domestic animals, wild animals, corn of all
colors, black clouds, black mists, male rains, female rains, light-
ning, plants, and pollen.
After he had said the six prayers (or six parts of a prayer)
as he had been taught, he prayed in his mind that on his home-
ward journey he might have good pollen above him, below him,
before him, behind him, and all around him ; that he might have
good pollen in his voice. The holy ones said : ' ' We promise you
all this. Now you may go. ' '
As he started he began to sing this song :
SONG B. (Free translation.)
1. To the house of my kindred, there I return.
2. Child of the yellow corn am I.
3. To the Red Rock House, there I return.
4. Where the blue kethawns are by the doorway, there I re-
turn.
5. The pollen of evening light on my trail, there I return.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 31
6. At the yuni18 the haliotis shell hangs with the pollen, there
I return.
7. Going around, with it I return.
8. Taking another, I walk out with it. With it I return.
9. To the house of old age, up there I return.
10. To the house of happiness, up there I return.
11. Beauty behind me, with it I return.
12. Beauty before me, with it I return.
13. Beauty above me, with it I return.
14. Beauty below me, with it I return.
15. Beauty all around me, with it I return.
16. Now in old age wandering, I return.
17. Now on the trail of beauty, I am. There I return.
He continued to sing this until he got about 400 paces from
White House, when he crossed a hill and began to sing the fol-
lowing song :
SONG C. (Free translation.)
I.
Held in my hand. (Four times. Prelude.)
1. Now with it Dawn Boy am I. Held in my hand.
2. Of Red Rock House. Held in my hand.
3. From the doorway with dark kethawns. Held in my
hand.
4. With pollen of dawn for a trail thence. Held in my hand.
5. At the yuni, the striped cotton hangs with the pollen.
Held in my hand.
8. Going around with it. Held in my hand.
9. Taking another, I walk out with it. Held in my hand.
10. I walk home with it. Held in my hand. {
11. I arrive home with it. Held in my hand.
12. I sit down with it. Held in my hand.
13. With beauty before me. Held in my hand.
14. With beauty behind me. Held in my hand.
13 Yuni is the place of honor reserved for guests and the head of the house
behind the fire opposite the door.
32 University of California Publications. [An. ARCH. ETH.
15. With beauty above me. Held in my hand.
16. With beauty below me. Held in my hand.
17. With beauty all around me. Held in my hand.
18. Now in old age wandering. Held in my hand.
19. Now on the trail of beauty. Held in my hand.
II.
3. From the doorway with the blue kethawns. Held in my
hand.
4. With pollen of evening for a trail thence. Held in my
hand.
5. At the yuni, the haliotis shell hangs with pollen. Held in
my hand.
(The rest as in I, except that 14 and 15 and also 16 and 17
change places.)
By the time he had finished this song he was back at DziZda-
nistini, whence he started on his quest and from which he could
see Depentsa and the hills around Tse'gihi. Then he began to
think about his home, and he sang another song.
SONG D. (Free translation.)
There it looms up, it looms up, it looms up, it looms up. (Pre-
lude.)
1. The mountain of emergence looms up.
2. The mountain of dawn looms up.
3. The mountain of white corn looms up.
4. The mountain of all soft goods looms up.
5. The mountain of rain looms up.
6. The mountain of pollen looms up.
7. The mountain of grasshoppers looms up.
8. The field of my kindred looms up.
He thought it was yet a long way to his home, so he sat down
to eat some food he had brought with him. Then he sang another
song, one of the Bednyasin or Food Songs, as follows :
VOL. 5] Mattheivs. — Navaho Myths, Prayers, and Songs. 33
SONG E. (Free translation.)
fna hwie ! my child, I am about to eat. (Three times. Prelude.)
1. Now BastseyaKi. His food I am about to eat.
2. The pollen of dawn. His food I am about to eat.
3. Much soft goods. His food I am about to eat.
4. Abundant hard goods. His food I am about to eat.
5. Beauty lying before him. His food I am about to eat.
6. Beauty lying behind him. His food I am about to eat.
7. Beauty lying above him. His food I am about to eat.
8. Beauty lying below him. His food I am about to eat.
9. Beauty all around him. His food I am about to eat.
10. In old age wandering. I am about to eat.
11. On the trail of beauty. I am about to eat.
Ina hwie! my child. I am about to eat. Kolagane. (Finale.)
When he had finished his meal, he sang another of the Bosiw-
yasin, a song sung in these days when pollen was administered in
the rites.
SONG F. (Free translation.)
Ina hwie ! my grandchild, I have eaten. (Three times. Prelude.)
1. J/astse/io^an. His food I have eaten.
2. The pollen of evening. His food I have eaten.
3. Much soft goods. His food I have eaten.
4. Abundant hard goods. His food I have eaten.
5. Beauty lying behind him. His food I have eaten.
6. Beauty lying before him. His food I have eaten.
7. Beauty lying above him. His food I have eaten.
8. Beauty lying below him. His food I have eaten.
9. Beauty lying all around him. His food I have eaten.
10. In old age wandering. I have eaten.
11. On the trail of beauty. I have eaten.
fna hwie! my grandchild. I have eaten. Kolagane. (Finale.)
Dawn Boy now crossed a valley to Tse'gihi, and as he crossed
it he sang another song the burden of which was "Hozogo nasa,
in a beautiful manner I walk. ' '
When he got to the edge of the canon he looked across it, and
there he saw his mother, his father, his sisters, his brothers, and
34 University of California Publications. [AM. ARCH. ETH.
all his relations. They espied him from afar at the same time,
and they said : ' l Hither comes our elder brother. Hither comes
our younger brother," etc., and #astseyal£i, who first taught him
the songs and sent him forth on his journey, said: "$itsowe
nada', my grandson has returned home." Then his father, who
had gone inside to spread a sacred buckskin for him, came out
again.
Dawn Boy sang a song when he was at the door of the house,
the burden of which was, "$a#an si niya, I approach my home,"
and after he entered he sang "$a<7an si nida, in my house I sit
down. ' '
Hastseyalti entered the house after him, and then all the
neighbors crowded in and sat down. The old man and the old
woman said: "My son, tell us your story;" and Hastseyalti
said : ' ' Tell us the story of the holy place you visited, where no
stranger ever dared to venture before." Dawn Boy bade them
sing a song and promised when they were done singing he would
tell his story. The father then sang a song the burden of which
was "Diia ti sihiahoZne se, this person will tell me a story."
When the song was finished, Dawn Boy said: "My grand-
father, my mother, my father (etc.), what you said was true. It
was in truth a holy place that I visited. I did not at first believe
that it was such ; but now I know that it is. ' ' Then he related all
his adventures as they have been already told.
After he had related his story, they made preparations to have
a ceremony for him. -They made him stand on a sacred buckskin,
even as the people of White House had done. As he stood on the
footprints, drawn in pollen, he said this prayer :
PRAYER No. 2. (Free translation.)
1. Dawn Boy am I, I say.
2. Soft goods of all kinds, my moccasins, I say.
3. Soft goods of all kinds, my leggins, I say.
4. Soft goods of all kinds, my shirt, I say.
5. Soft goods of all kinds, my mind, I say.
6. Soft goods of all kinds, my voice, I say.
7. Soft goods of all kinds, my plumes, I say.
8. Soft goods of all kinds, hanging above me, I say.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 35
9. Hard goods of all kinds, hanging above me, I say.
10. Horses14 of all kinds, hanging above me, I say.
11. Sheep14 of all kinds, hanging above me, I say.
12. White corn, hanging above me, I say.
13. Yellow corn, hanging above me, I say.
14. Corn of all kinds, hanging above me, I say.
15. Plants of all kinds, hanging above me, I say.
16. Dark clouds, good and beautiful, hanging above me, I say.
17. Male rain,15 good and beautiful, hanging above me, I say.
18. Dark mist, good and beautiful, hanging above me, I say.
19. Female rain,15 good and beautiful, hanging above me, I
say.
20. Lightning, good and beautiful, hanging above me, I say.
21. Rainbows, good and beautiful, hanging above me, I say.
22. Pollen, good and beautiful, hanging above me, I say.
23. Grasshoppers, good and beautiful, hanging above me, I
say.
24. Before me beautiful, I go home, I say.
25. Behind me beautiful, I go home, I say.
26. Above me beautiful, I go home, I say.
27. Below me beautiful, I go home, I say.
28. All around me beautiful, I go home, I say.
29. In old age wandering, I am, I go home, I say.
30. On the trail of beauty, I am.
31. In a beautiful manner, I am.
32. It is finished in beauty.
33. It is finished in beauty.
34. It is finished in beauty.
35. It is finished in beauty.
The ceremonies performed were some of those which now
occur in the rites of the Night Chant, on the last morning when
the great nocturnal dance is finished.
"Lines 10 and 11 of Prayer appear to be modern growths, even if the
whole cultus and myth is not modern. Yet something may be said to the
contrary. The word which I translate horses (Lin) refers also to any sort
of a pet or domestic animal, and the word for sheep (Debe) originally
meant the wild Eocky Mountain sheep or bighorn. It is now employed to
designate the domestic sheep, while the bighorn is now called tse'ta debe or
sheep-among-rocks.
15 Male rain (m'Ztsa baka) means a shower accompanied by thunder and
lightning. Female rain (m'Jtsa baad) means a shower without electric dis-
play. See The Night Chant, p. 6.
36
University of California Publications. [AM- ARCH. ETH.
TEXT AND INTERLINEAR TRANSLATION.
SONG A.
1. SIke holo
My where are
kindred
ladin nasa
there I wander.
ga"
2. tflke" ho!6
My where are
kindred
ladin nasa
there I wander.
woya16
3. Site holo
My where are
kindred
ladin nasa
there I wander.
ga
4. £Ike ho!6 ladin nasa
My where are there I wander,
kindred
5. Nadan/kai biyaze si nisli'n
White corn its son I am,
woya
yego16 nasa
I wander.
woyen16
6. TsenitseAot/an
Red Rock House
ladm nasa
there I wander.
7. Ketani diZyi'Z
Kethawn dark17
danadmla'
hangs down
ladin nasa
there I wander.
woyen
8. SayoZkaJ iye16
Dawn
/aditdi'n iye
pollen
b!Z bikeetin
with its trail
ladin
there
nasa woyen
I wander.
9. Yunigo nideka bikenadeskaiye ^aditdi'nye
Behind the
cotton with strips on a white pollen
fire
fabric
ground
dasil&
ladin
nasa
woyen
hanging
there
I wander.
10.
Baaiya
yego
nasa
woyen
I have
them
I wander.
11.
Tana/agola
nayune"'
biJ
tsenangstsa
A second thing from within
with it
I went out
nasa
woyen
I wander.
12.
Saan
fto</an
ladin
nasa
woyen
Old age
house
there
I wander.
13.
Hozo
ftogran
ladin
nasa
woyen
Happiness
house
there
I wander.
14.
Sitsi'dze
hozo
yego
nasa
woyen
Before me
happily
I wander.
with
yego
16 Meaningless.
17 A black snake guards the door.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 37
15.
Sikede
Behind me
koZO
happily
yego nasa
I wander.
16.
$iya'gi
Beneath me
hoZO
happily
yego nasa
I wander.
17.
tfiki'ge
Above me
hoZO
happily
yego nasa
I wander.
18.
$inade
Around me
daaZtso
all
/zozone ye
happily
19. Kat saaw
Now old age
traveling
yego nasa woyen
I wander.
woyen
woyen
woyen
go nasa
I wander.
kat bike fa)2o si
now its trail happily I
woyen
nis/inne
become
PRAYER No. 1.
I.
1. Kininaekaigi
House of horizontal white in.
2.
Dawn
house made of, in.
3. ITayoZka/ beda7^onikagi
Dawn having its foundation of, in.
4. J?ayo?ka7 bekeetm
Dawn its trail marked with.
5. Ifastseyalti
O, Talking God!
6. Bike sike nasZm
His feet, my feet have become.
7. Bitsat sitsat nas/m
His limbs, my limbs have become.
8. Bitsi's sitsi;s nasZm
His body, my body has become.
9. BFni si'ni nasZm
His mind, my mind has become.
10. Bine sine nas/m
His voice, my voice has become.
11. Beitsos seitsos nasZm
His plumes, my plumes have become.
12. Bebitsi'd2e
With before him
13. Bebikede
With behind
him
beautiful,
hozoni
beautiful,
beautiful.
besitsi'd2e
with before me
besiyakede
with behind me beautiful.
38
University of California Publications. [AM- ARCH. ETH.
14. Bebiyd
With below
him
15. Bebikigi
With above
him
16. Bebma
With around
him
17. Taditdiw
Pollen
hoz6m
beautiful,
hoz6ni
beautiful.
hoz6m
beautiful,
besiya hoz6
with below beautiful,
me
beslkigi hozo
beautiful.
with above
me
hozo
with around beautiful.
me
beautiful
18. HOZO
In beauty
19. Hozo
In beauty
bebizahago
with in his voice
nasi's/in
I become.
na/mst/in
again it is finished.
iia/iastZira
again it is finished.
1. Kininaekaigi
House of horizontal white in.
2. Na7k>ts6i
Horizontal
yellow
be&ogangi
house made of in.
3. Na/iotsoi bedaftonikagi
Horizontal
yellow
having its
foundation of in.
4. NaAotsoi bekeetm
Horizontal
yellow
its trail
marked with
beautiful,
ai
that
besizahago
with in my voice
II.
5.
O, House God!
(The rest as in part I, except that lines 12 and 13 are transposed. )
III.
House of horizontal
white in.
1. Kininaekaigi
2.
3.
Dawn
befto^angi
house made of in.
bedaftonik&gi
Dawn having its foundation of in.
4. Hayolk&l bekeetm
Dawn its trail marked with.
5. NadanZkai Aski
O, White Boy!
Corn
(The rest as in part I.)
VOL. 5] Matthews. — Navalio Myths, Prayers, and Songs. 39
..,.
1. Kininaekaigi
House of horizontal
white in.
2. Na/k)tsoi be&o^angi
Horizontal house made of in.
yellow
3. Na^ots6i bedahonikagi
Horizontal having its foundation of in
yellow
4. Naftotsoi bekeetm
Horizontal its trail marked with,
yellow
5. Nadan/tsoi Atet
O, Yellow Girl!
Corn
(The rest as in part II.)
V.
1. Kininaekaigi
House of horizontal
white in.
2. ITayoZkaZ befto^angi
Dawn house made of, in.
3. jffayo/kaZ bedahonikagi
Dawn having its foundation of, in
4. -Hayo/ka/ bekeetw
Dawn its trail marked with.
5. Taditdm Aski
O, Pollen Boy !
(The rest as in part I.)
VI.
1. Kininaekaigi
House of horizontal
white, in.
2. Na/iots6i be/^x/angi
Horizontal house made of, in.
yellow
3. Na/k)ts6i bedahonikagi
Horizontal having its foundation of, in.
yellow
4. Nafa>ts6i bekeetm
Horizontal its trail marked with,
yellow
5. Ani^ani Atet
O, Grasshopper Girl !
(The rest as in part II, with "Hozo na&ast/in" repeated four
times.)
40
University of California Publications. OM- ARCH. ETH.
1. fllke
bogan
SONG B.
l&dln
nasdas
My kindred their house
2. Site bo^an
My kindred their house
3. Site bo^an
My kindred their house
4. Site botjan
My kindred their house
5. Nadan/tsoi biyaze si
there
I return.
ladm
nasdd
there
I return.
ladln
nasdas
there
I return.
ladm
nasda
there
I return.
gose
gose
nisZin
y6go nasdas
Yellow corn
his child
I return.
6. Tsenitse/io^an
Red Rock House
ladm nasda gose
there I return.
7. Ke^ani do/i'zi danadmla l&dm nasda
Kethawn blue hangs down there I return.
8. Naftotsoi teditdin bM bekeetin ladm
Evening light pollen with its trail marked there
9. Yunigo Mdate /aditdin bM dasila' ladw
Behind the haliotis pollen with hanging there
fire.
10. Baaiya yego nasd6se
Having them I return.
11. Tana/agole nayone' biZ tsenan^stsa yego
A second thing from within with it I went out
gose
nasdose19
I return.
nasd6se
I return.
nasdose
I return.
12. Saaw
Old age
7?o<7an
house
ladm nasdose
there I return.
13. Hozo
Happiness
/io^an
house
ladm
there
nasd6se
I return.
14. SIkede
Behind me
hozoni
happily
yego
nasdose
I return.
15. tfitsi'dze
Before me
happily
yego
nasdose
I return.
16. /Siyage
Beneath me
7ioz6ni
happily
yego
nasd6se
I return.
17. Slkigi
Above me
7ioz6ni
happily
yego
nasd6se
I return.
18. filndde
Around me
daaZtso
all
7&oz6ni
happily
ladm
I return.
19. Kat saan nagai kat bike ^oz6ni
Now old age traveling now its trail happily
nlslin ladln nasd6se
become there I return.
(Followed by a refrain of meaningless words.)
18 Meaningless.
19 Unusual form, probably a contraction with a meaningless syllable.
VOL. 5] Matthews. — Navalw Myths, Prayers, and Songs.
41
kSlya
it lies
SONG C.
PRELUDE.
ananan.
in.
My hand my hand
1. Kat b« #ayo/ka/i Aski
Now, with it Dawn boy
(Repeated four times.)
si mslin sila kS'lya
I have become my hand they lie
in.
2. Tsenitse^o^an ladm
Red Rock House there
sila kg'lya
my hand they lie in.
3. Ketfani
Kethawn
diZyi'Z
dark
sila kS'lya
my hand they lie in.
danadinla' ladm
hangs down there
4. #ayo/ka7i tfaditdm biZ bekeetm ladm sila ke'lya
Dawn pollen with its trail marked there my hands they lie in.
tfaditdm bi/ dasila'
5. Yunigo ndeka blkenadSskaiye
Behind the cotton fabric
fire
ladiw sila
there my hands
6. Si baaiya
I having them
with stripes on a
white ground
kelya
they lie in.
yego
pollen
with
hanging
sila kS'lya
my hands they lie in.
7. Tana/agola nayiine' bl/ tsSnan^stsa sila kS'lya
A second thing from within with I went out my hands they lie in.
8. Saaw hog&n ladm slla k6xlya
9.
Old age house there my hands they lie in.
Hozo hogam ladm slla kS'lya
Happiness house there my hands they lie in.
10
I with
nadistsa' yego sila ke'lya
set forth for home my hands they lie in.
11
12
. 8i bi/
I with
. Si b«
I with
iiaye'sta
go homeward
nane'stsa'
reach home
yego sila kfi'lya
my hands they lie in.
yego slla k^lya
my hands they lie in.
13
. Si bH
I with
nane'sda
I sit down
yego slla k^lya
my hands they lie in.
14
Before me
happily
yego
sila
my hands
keaya
they lie in.
15
. Sikede
Behind me
happily
yego
my hands
they lie in.
16
Beneath me
/z-o#6go
happily
yego
sila
my hands
they lie in.
17
. /Slkige
Above me
happily
yego
my hands
ke'lya
they lie in.
42
University of California Publications. [AM. ARCH. ETH.
18. tflnade
Around me
19.
daa/tso
all
hozogo
happily
Now
ills IV n
become
saaw
old age
nagai
traveling
slid kS'lya
my hands they lie in
bike
its trail
kg'lya
my hands they lie in.
hoz6ui si
happily I
REFRAIN.
Ananaiye slla slla
my my they lie in
hands hands
'lya 5lla slla kg'lya ananan
they lie in.
my my
hands hands
3. Ketfani
Kethawns
4.
Evening light
5. Yimigo
Behind the
do/fzi
blue
pollen
^adate
haliotis
slla kfi'lya
my hands they lie in.
II.
danadlnld*
hang down
there
slid k6rlya
my hands they lie in.
bi/ bekeetm ladlrc stta kg'lya
with its trail marked there my hands they lie in.
tedltdin bK dasila' ladln
pollen with hangs there
The remainder as in stanza I, except that lines 14 and 15 change
places.
SONG D.
Jffaineya20 nagai
PRELUDE.
naa' naai
Stands up, stands up,
Naai oye20
Stands up,
naai
stands up.
oyeyeaV
1. -ffadjinai
They came up
dzil21
mountains
nayiayi'
loom up.
Dawn
dzil
mountain
nayiayi'
looms up.
3. Nadan/kai
White corn
dzil
mountain
nayiayi'
looms up.
4. Yudi dzil nayiayi'
Soft goods mountain looms up.
20 Meaningless.
21 The usual form is dzU, not dzil.
oyeye20
naai
stands up.
oyeye
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs.
43
5. Ni'Ztsa dzil
Rain mountain
6. Taditdirc
Pollen
(Ani/tfani
Grasshopper
nayiayi'
looms up.
dzil nayiayi4
mountain looms up.
dzil nayiayi')22
looms up.
mountain
7. Aiye dine sikeyo bike" y a niaiye nizoni yaaiye
That
8. Aiye
That
people my country their country looms up beautifully it stands.
dine sikeyo ^okeya aZtso hoz6m
people my country, their country all beautifully
nayiaiyi
looms up.
REFRAIN.
JJaineya oooo naaia, etc.
SONG E.
.Hastseyam,
2. #ayoZkaZ
Dawn
PRELUDE.
Pna23 hwie23 siyase eena23 saadilniZ
my child, cook for yourself.
biste sadilniZ
his lunch cook for yourself.
bWadltdiw biste sadilniZ
his pollen, his lunch cook for yourself.
biste sadilniZ
his lunch cook for yourself.
biste sadilniZ
his lunch cook for yourself.
biste sadilniZ
his lunch cook for yourself.
biste sadilniZ
his lunch cook for yourself.
bidolyago
abundant,
3. Yudi
Soft goods
4. NtZis bidolyago
Hard goods abundant,
5. Bitsm
Before
him
6. Bike
Behind
him
happily,
na&ozogo
happily,
7. Biyage
Above him
below
8. Bikige
Above him
9. Bina
Around
him
bist<3 sadilniZ
happily, his lunch cook for yourself.
na/k>2ogo biste sadilniZ
happily, his lunch cook for yourself.
a/K)26go bist6 sadilniZ
happily, his lunch cook for yourself.
22 This line was omitted in rendering the song to the Editor in 1906.
23 Meaningless.
44
University of California Publications. [AM- ARCH. ETH.
10. S&an nagai bist6 sadllni/
Old age traveling his lunch cook for yourself.
11. Bik6 hoz6 biste sadllni*
His trail happily, his lunch cook for yourself.
Fna hwie"
REFRAIN.
siy&zi sadllniZ olagane28
My child cook for yourself.
SONG F. POLLEN SONG.
PRELUDE.
Fna hwie
1.
2.
sitsowe
My grandchild
eena
saanSZya'
I have eaten.
biste
his lunch,
saane7ya
I have eaten.
bitfaditdm
its pollen,
biste saane7ya'
his lunch I have eaten.
Hasts&hog&n
Na/K)ts6i
Evening light
3. Yiidi bidolyago biste
Soft goods abundant, his lunch
4. Nt/iz bidolyago biste
Hard goods abundant, his lunch
I have eaten.
I have eaten.
5. Bike"
Behind
him,
na&ozogo biste* saane7ya'
happily, his lunch I have eaten.
happily,
6. Bitsiw na/k)z6go
Before him happily,
7. Biyage na/k)z6go
Below him happily,
8. Bikige
Above him
9. Bind
Around
him
10. Saan
Old age
11. Bik6
His trail
biste saane7ya'
his lunch I have eaten.
biste* saangZya/
his lunch I have eaten.
biste
his lunch
saane7ya'
I have eaten.
na^o^ogo biste
happily, his lunch
saane7y&4
I have eaten.
nagai biste* saane7ya'
traveling, his lunch I have eaten.
7^026 biste" saane7y&'
happily, his lunch I have eaten.
REFRAIN.
Fna
hwie
sits6we
My grandchild,
saane7ya'
I have eaten.
kolag&ne
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs.
45
PRAYER No. 2.
1. Hayolkal
Dawn
Aski'
boy
nisli'ngo24 adisni'
I am, I say,
2. Yudi
a^asai
sikego
adisni'
Soft goods
of all kinds,
my moccasins,
I say.
3. Yudi
Soft goods
a/tfasai
of all kinds,
sist/ego
my leggins
adisni'
I say.
4. Yudi
Soft goods
a/tfasai
of all kinds,
siego
my shirt
adisni'
1 say.
5. Yudi
Soft goods
a/tfasai
of all kinds,
sinigo
my mind,
adisni'
I say.
6. Yiidi
Soft goods
a/^asai
of all kinds,
sinego
my voice,
adisni'
I say.
7. Yudi
Soft goods
of all kinds,
seets6sgo
my plumes,
adisni'
I say.
8. Yudi i
aZtfasai si daftazlago adisni'
Soft goods of all kinds,
9. NtZi'z aftasai
Hard goods of all kinds
10. Lin adtasai
Horses of all kinds
11. Debe aftasai
Sheep of all kinds
12. Nada^/kai si
White corn me
they will come to, I say.
si daftazlago adisni'
me, they will come to,
si daftazlago
ae they will come to,
si daftazlago
me they will come to,
da/^azlago
it will come to,
I say.
adisni'
I say.
adisni'
I say.
adisni'
I say.
13. Nadaw/tsoi
Yellow corn
SI
da/mzlago
it will come to,
14. Nadaw
Corn
15. Nanise
Growing
things
a/^asai
of all kinds,
aftasai
of all kinds,
SI
me
si
me
da/iazlago
it will come to,
daftazlago
they will come to,
adisni'
I say.
adisni'
I say.
adisni'
I say.
16. Kos
Clouds dark
17. Ni/tsabaka
Male rain
18. A' di/yi'J
Cloud dark
19. Ni/tsabaad
Female rain
yas6ni
beautiful.
SI
me
yasoni
beautiful,
yasoni
beautiful,
yasoni
beautiful,
SI
me
SI
me
daftazlago adisni'
they will come to, I say.
adisni'
I say.
adisni'
it will come to,
SI
me
daftazlago
it will come to,
daftazlago
it will come to,
I say.
adisni'
I say.
46
University of California Publications. CAM- ARCH. ETH.
20. AtsInHtfi's yas6ni si daftazl&go adlsni'
Lightning beautiful, me it will come to, I say.
21. Natsillt yas6ni si daftazl&go adlsni'
Rainbow beautiful, me it will come to, I say.
22. Tadltdin yas6ni si da/mzlago adisni'
Pollen beautiful, me it will come to, I say.
23. AnHtg/ni yas6ni
Grasshoppers beautiful,
si daftazlago adlsni'
me it will come to, I say.
24. £!tsi'dze
Before me
hoz6go
happily,
nasago
I travel,
adisni'
I say.
25. /Sikede
Behind me
hozogo
happily,
nasago
I travel,
I say.
26. Siyagi
Below me
hozogo
happily,
nasago
I travel,
adisni'
I say.
27. tfikigi
Above me
hozogo
happily,
nasago
I travel.
adisni'
I say.
28. /Smade
Around me
daa/tso
all
hozogo
happily.
nasago adisni*
I travel, I say.
29. Saaw
In old age
nagai nislingo
wandering am I,
nasago adtsni'
I travel, I say.
30. Bike
Its trail
hozogo
happily
nislingo
am I,
nasago adisni'
I travel, I say.
31. Hozogo
Happily
nasago
I travel,
adlsni'
I say.
32. Hozo
na^ast/in
Happily
it is finished.
33. Hozo
naAastZin
Happily
it is finished.
34. Hozo
na&astftn
Happily
it is finished.
35. Hozo
na^astZin
Happily
it is finished.
24 The suffix -go in all the words of this prayer has the force "of this sort" I am, my
moccasins are, etc.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 47
A PRAYER OF THE SECOND DAY OF THE NIGHT
CHANT.
(See The Night Chant, p. 81, par. 355.)
I.
1. From the base of the east.
2. From the base of the Pelado Peak.
3. From the house made of mirage,
4. From the story made of mirage,
5. From the doorway of rainbow,
6. The path out of which is the rainbow,
7. The rainbow passed out with me.
8. The rainbow raised up with me.
9. Through the middle of broad fields,
10. The rainbow returned with me.
11. To where my house is visible,
12. The rainbow returned with me.
13. To the roof of my house,
14. The rainbow returned with me.
15. To the entrance of my house,
16. The rainbow returned with me.
17. To just within my house,
18. The rainbow returned with me.
19. To my fireside,
20. The rainbow returned with me.
21. To the center of my house,
22. The rainbow returned with me.
23. At the fore part of my house with the dawn,
24. The Talking God sits with me.
25. The House God sits with me.
26. Pollen Boy sits with me.
27. Grasshopper Girl sits with me.
28. In beauty Estsanatlehi, my mother, for her I return.
29. Beautifully my fire to me is restored.
48 University of California Publications. [AM- ARCH. ETH.
30. Beautifully my possessions are to me restored.
31. Beautifully my soft goods to me are restored.
32. Beautifully my hard goods to me are restored.
34. Beautifully my horses to me are restored.
34. Beautifully my sheep to me are restored.
35. Beautifully my old men to me are restored.
36. Beautifully my old women to me are restored.
37. Beautifully my young men to me are restored.
38. Beautifully my women to me are restored.
39. Beautifully my children to me are restored.
40. Beautifully my wife to me is restored.
41. Beautifully my chiefs to me are restored.
42. Beautifully my country to me is restored.
43. Beautifully my fields to me are restored.
44. Beautifully my house to me is restored.
45. Talking God sits with me.
46. House God sits with me.
47. Pollen Boy sits with me.
48. Grasshopper Girl sits with me.
49. Beautifully white corn to me is restored.
50. Beautifully yellow corn to me is restored.
51. Beautifully blue corn to me is restored.
52. Beautifully corn of all kinds to me is restored.
53. In beauty may I walk.
54. All day long may I walk.
55. Through the returning seasons may I walk.
56. (Translation uncertain.)
57. Beautifully will I possess again.
58. (Translation uncertain.)
59. Beautifully birds
60. Beautifully joyful birds
61. On the trail marked with pollen may I walk.
62. With grasshoppers about my feet may I walk.
63. With dew about my feet may I walk.
64. With beauty may I walk.
65. With beauty before me, may I walk.
66. With beauty behind me, may I walk.
67. With beauty above me, may I walk.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 49
68. With beauty below me, may I walk.
69. With beauty all around me, may I walk.
70. In old age wandering on a trail of beauty, lively, may I
walk.
71. In old age wandering on a trail of beauty, living again,
may I walk.
72. It is finished in beauty.
73. It is finished in beauty.
II.
1. From the base of the south.
2. From the base of the San Mateo mountain.
(The rest as in Part I, except that 65 and 66 and also 67
and 68 are transposed.)
III.
1. From the base of the west.
2. From the base of the San Francisco mountain.
(The rest as in Part I.)
IV.
1. From the base of the north.
2. From the base of the San Juan mountains.
(The rest as in Part II; but "It is finished in beauty" is
repeated four times.)
TEXT AND INTERLINEAB TRANSLATION.
I.
1. Saa' biyadew
The East from its base.
2. DziZnadzfni biyadew
Pelado Peak from its base.
3. JTada/kmige be&ogandew
Mirage house made of from.
4. .ffada&onige beda&onikadew
Mirage having its foundation of from.
5. Natsilit dadinladerc
Rainbow the doorway from.
50
University of California Publications. [AM- ARCH. ETH.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
Natsillt
Rainbow
Natsilit
Rainbow
Natsillt
Rainbow
Daike
Field
Natsillt
Rainbow
Sohogan
My house
Natsillt
Rainbow
Sohog&n
My house
Natsitft
Rainbow
My house
Natsillt
Rainbow
My house
Natsillt
Rainbow
bike dzetfn
its trail the passage out.
siZtsemdel
with me it went out.
si/daindidel
with me it went higher.
/k>t'61 eZnigi
broad in the middle
sihiahindel
with me it returned.
bitsi&astigi
from where it could be seen
si/nahindel
with me it returned.
sitkige
its roof
sl/nahindel
with me it returned.
dzeetin
the entrance
siZnahindel
with me it returned.
bahastlade
just inside
sl/nahindel
with me it returned.
My house
Natsittt
Rainbow
Sohog&u.
My house
Natsillt
Rainbow
JTayoZkaZ
The dawn
ITastseyalti
Talking God
Hastsehogau
House God
Tadltdiw
Pollen
the hearth
with me it returned.
yahaZnigS
the center
sl/nahindel
with me it returned.
ntsit/agi
fore part
with my house
sl/naneske'
with me he sits.
slhianeske'
with me he sits.
Aski sl/naneske'
Boy with me he sits
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs.
51
27.
28.
AniZta/ni
Grasshopper
Hozogo
Happily
Atet
Girl
siZnaneske'
with rue she sits.
29.
Hozogo
Happily
30.
Hozogo
Happily
31.
Hozogo
Happily
32.
Hozogo
Happily
33.
Hozogo
Happily
34.
Hozogo
Happily
35.
Hozogo
Happily
36.
Hozogo
Happily
37.
Hozogo
Happily
38.
Hozogo
Happily
39.
Hozogo
Happily
40.
Hozogo
Happily
41.
42.
43.
44.
45.
46.
Estsanatlehi
Woman Who
Rejuvenates
sama
my mother
bananestsa
for her I return.
smast/m
are restored to me.
Hozogo
Happily
Hozogo
Happily
Hozogo
Happily
Hozogo
Happily
IZastseyalti
Talking God
sokon
my fire is restored to me.
sinalyee smastZm
my possessions are restored to me.
soyude
my soft goods
s'mtliz
my hard goods are restored to me.
silin smastlin
my horses are restored to me.
QirioriA cYn Q ci~7i/w
olVAvUv? olildfe viLtv
my sheep are restored to me.
sa/msttie smastlin
my old men are restored to me.
sisani £inast/iti
my old women are restored to me.
sitsilke smastZm
my young men are restored to me.
sidzike slnastlin
my young women are restored to me.
saltsini sinastZm
my children are restored to me.
biZhinmiani
my wife
(or husband)
sinantai
my chiefs
sikeya
my country
sidaike
my fields
are restored to me
smast/m
are restored to me.
my house
House God
sinast/m
is restored to me.
smastZm
are restored to me.
smastZin
is restored to me.
si/naneske'
with me he sits.
si/naneske'
with me he sits.
52
University of California Publications. [AM- ARCH. ETH.
. Taditdm
Pollen
Ani/ta/ni
Grasshopper
. Hozogo
Happily
. Hozogo
Happily
. Hozogo
Happily
Hozogo
Happily
Hozogo
Happily
Da/adjm(?) nahatigo nasado
All day long may I walk.
Tasi akena/iot/edo nasado
Thus becoming again may I walk.
47
48
49
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
64.
65.
Me before
toward
66. Sikedze
Me behind
toward
Aski
Boy
Atet
Girl
nadan/kai
white corn
with me he sits.
siZnaneske'
with me she sits.
slnastZin
is restored to me.
nadanZtsoi
yellow corn
nadandotZizi
blue corn
nadan
corn
nasado
may I walk.
smastlin
is restored to me.
slnast/m
is restored to me.
a/^asai
of all kinds is restored to me.
Hozogo
Happily
Hozogo
Happily
Hozogo
Happily
Hozogo
Happily
Hozogo
Happily
Taditdm
Pollen
da/asi nahado
ase
dase
(?)
ayas
birds
nakotledo
I will get again.
mdmteso
(?)
indantahi
danditsego nasado
(?) may I walk.
ayas
birds
Grasshoppers
Dew
Hozogo
Happily
loahozoni danditsego
joyful (?)
bekeetin nasado
its trail marked with may I walk.
bidesisgo nasado
about my feet may I walk.
bidesisgo nasado
about my feet may I walk.
nasado
may I walk.
nasado
may I walk.
happily
hozogo
happily
nasado
may I walk.
nasado
may I walk.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 53
67. tfiyadse
Me below
toward
68. tfiki'dze
Me above
toward
69. Sma
Me around
70. Saaw
Old age
71. Saan
Old age
72. Hozo
Happily
73. Hozo
Happily
happily
hozogo
happily
nasado
may I walk.
nasado
may I walk.
taa/tso
all
nagai
wandering
nagai
wandering
hoz6go
happily
bike"
its trail
bike"
its trail
it is restored.
nasado
may I walk.
happily
hozogo
happily
nesliwdo nasado
I will be may I walk.
nasistZingo nasado
again living may I walk.
it is restored.
1. $adaa'
The south
II.
biyade
from its base,
2. TsodziZ
Mt. San Mateo
biyade
from its base.
(The rest as in part I except that lines 65 and 66, and 67 and 68
are transposed.)
III.
1. Iwa' biyade
The west from its base,
2. Dokooslit biyade
San Francisco Mt. from its base.
(The rest as in part I.)
IV.
1. Naftokos
The north
2. Debentsa
San Juan Mts.
biyade
from its base
biyade
from its base
(The rest as in part II except that "Hozo na&ast/m" is repeated
four times.)
54 University of California Publications. OM. ARCH. ETH.
A PRAYER OF THE FOURTH DAY OF THE NIGHT
CHANT.
(See The Night Chant, p. 97, par. 426.)
I.
1. Tse'gihi.
2. House made of the dawn.
3. House made of evening light.
4. House made of the dark cloud.
5. House made of male rain.
6. House made of dark mist.
7. House made of female rain.
8. House made of pollen.
9. House made of grasshoppers.
10. Dark cloud is at the door.
11. The trail out of it is dark cloud.
12. The zigzag lightning stands high up on it.
13. Male diety !
14. Your offering I make.
15. I have prepared a smoke for you.
16. Restore my feet for me.
17. Restore my legs for me.
18. Restore my body for me.
19. Restore my mind for me.
20. Restore my voice for me.
21. This very day take out your spell for me.
22. Your spell remove for me.
23. You have taken it away for me.
24. Far off it has gone.
25. Happily I recover.
26. Happily my interior becomes cool.
27. Happily I go forth.
28. My interior feeling cold, may I walk.
29. No longer sore, may I walk.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 55
30. Impervious to pain, may I walk.
31. With lively feelings may I walk.
32. As it used to be long ago, may I walk.
33. Happily may I walk.
34. Happily with abundant dark clouds, may I walk.
35. Happily with abundant showers, may I walk.
36. Happily with abundant plants, may I walk.
37. Happily on a trail of pollen, may I walk.
38. Happily may I walk.
39. Being as it used to be long ago, may I walk.
40. May it be happy (or beautiful) before me.
41. May it be beautiful behind me.
42. May it be beautiful below me.
43. May it be beautiful above me.
44. May it be beautiful all around me.
45. In beauty it is finished.
46. In beauty it is finished.
II.
10. Dark mist is at the door.
11. The trail out of it is dark mist.
12. The male rain stands high upon it.
(With the exception of these lines and lines 40 and 41, which
change places, the second part of the prayer is identical with the
first. At the end it has ' * In beauty it is finished, ' ' repeated four
times. )
TEXT AND INTEELINEAK TKANSLATION.
1. Tse'gihi
Tse'gihi
2. H&yolk&l be^og&n
Dawn house made of.
3. Na^otsoi be^o^an
Evening light house made of.
4. KosdMyH be/k>0an
Dark cloud house made of.
5. Ni/tsabakd beAogr&n
Male rain house made of.
56
University of California Publications. [AM- ARCH- ETH-
6. A''dByH
Dark fog
7. Nl/tsabaad
Female rain
8. Taditdin
Pollen
9. Anlttani
Grasshoppers
10. K6sdHy«
Dark cloud
11. K6sdiJyI/
Dark cloud
12. Atsinit/is
Lightening
13. -ffastsebaka
O, Male Divinity!
house made of.
house made of.
house made of.
be^o^an
house made of.
dadlnla'
doorposts.
bike
his road
yike
on top
the exit.
dasizini
standing up.
14. Nigel
Your
offering
is/a'
I make.
15. Nadihila'
For you I have
prepared.
16. Slke
My feet
17. SItsat
My legs
18. tfitsis
My body
19.
My mind
for me restore.
saadi/i/
for me restore.
saadlt/U
for me restore.
saadit/iZ
for me restore.
20. SIn6 saadlt/iZ
My voice for me restore.
21. Tadisdziw
This very day
22. Naalil
Your spell for me is removed.
23. flltsadze
Away from
me
24. NIzago
Far off
25. Hoz6go
Happily
naalil saftadileZ
your spell for me you will take out.
you have taken it.
nast/iw
it has gone.
nadedisda/
I will recover.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs.
26.
Hozogo sitaha dinokeZ
Happily my interior will be cool.
27.
Hozogo tsidisal
Happily I shall go forth.
28.
Sitahdi ftonezkazigo nasado
My interior being cool may I walk.
29.
Dosatfehigo nasado
No longer sore may I walk.
30.
DosohodiZnigo nasado
Impervious to pain may I walk.
31.
/Sana' mslingo nasado
My feelings being lively may I walk.
32.
DaaZkida kitego nasado
Long ago as it was may I walk.
33.
Hozogo kosdi/yi/ senahotZedo
Happily clouds dark receiving again
nasado
may I walk.
34.
Hozogo nasado
Happily may I walk.
35.
Hozogo sedahwi/tmdo nasado
Happily having abundant showers may I walk.
36.
Hozogo nanise senahot/edo
Happily growing plants receiving again
nasado
may I walk.
37.
Hozogo tfaditdm keheetiwgo
Happily pollen its trail
nasado
may I walk.
38.
Hozogo nasado
Happily may I walk.
39.
Ta.se aZkidsi ahomlgo
Thus as it used to be it having happened
nasado
may I walk.
40.
$itsidse ^o^odo
Before me may it be happy.
41.
$ik6de hozo&o
Behind me may it be happy.
42.
$iyade hozodo
Below me may it be happy.
43.
$ikide hozodo
Above me may it be happy.
44.
$Ina taa/tso hozodo
Around me all may it be happy.
45.
Hozo n&hastlin
Happily it is restored.
46.
Hozo nahastlin
Happily it is restored.
57
58 University of California Publications. [AM. ARCH. ETH.
II.
10. A"difyiZ dadlnla'.
dark fog door posts.
11. A"di/yU bike dzeetin
Dark fog its trail the exit.
12. Ni/tsabaka yike dasizini.
Male rain on top standing up.
(The second part of the prayer is identical with the first part
except that lines 40 and 41 change places and the lines given
above take the places of the corresponding lines in part I. The
concluding lines are said four times instead of twice.)
THE STORY OF BEKOT/SIDI.
Bekotsidi and Sun Bearer (Tsiwihanoai) made all the animals
while they were sitting together in the same room, — Bekotsidi in
the north, Tsmihanoai in the south. While the former was mak-
ing a horse, the latter was making an antelope, and this is why
the antelope is so much like a horse. It has a mane and no small
back toes as the deer has.
Both of the gods sang while they were at work, and this was
the song that Bekotsidi sang to bless all that he was making. It
was the first song which he sang at this work.
1. Now Bekotsidi, that am I. For them I make.
2. Now child of Day Bearer am I. For them I make.
3. Now Day Bearer's beam of blue. For them I make.
4. Shines on my feet and your feet too. For them I make.
5. Horses of all kinds now increase. For them I make.
6. At my finger's tips and yours. For them I make.
7. Beasts of all kinds now increase. For them I make.
8. The bluebirds now increase. For them I make.
9. Soft goods of all kinds now increase. For them I make.
10. Now with the pollen they increase. For them I make.
11. Increasing now, they will last forever. For them I make.
12. In old age wandering on the trail of beauty. For them I
make.
13. To form them fair, for them I labor. For them I make.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 59
After he had made the animals, he sang another song the re-
frain of which is "Ka£ ftadzidila' , now they are made." As the
animals began to breed, he sang another song appropriate to this,
and when they were multiplying abundantly, he sang a fourth
song, the burden of which was Keanadildsisi, which means, they
are multiplying.
While Day Bearer was making the horse and domestic sheep,
Bekotsidi was making antelope and bighorn. While Day Bearer
was making a goat, Bekotsidi was making a cow. While the for-
mer was making a deer, the latter was making an elk. Then Day
Bearer began to make a mule and Bekotsidi began to make a
donkey, and the former said: "I shall stop with this; I shall
make no more." But Bekotsidi said, "I shall continue my
work." Then he made the jack-rabbit, the small rabbit, the
prairie-dog, the wood-rat, and many more animals.25
No pictures were drawn of Bekotsidi and no one masquerades
in his form. His appearance is not known.26
Four songs and no more belong to this tale. If you want a
fine horse, sing the second and third songs, say a prayer, and you
will get the horse. In your prayer specify the color and kind of
a horse you desire. It will come to you from the house of Day
Bearer.
The name Bekotsidi signifies "He tries to catch it." He got
his name while he was out hunting. An indecent story is told to
account for this.
The first iron-gray horse was made of turquoise, the first red
(sorrel) horse of red stone (carnelian?), the first black horse of
cannel coal, the first white horse of white shell, and the first pie-
bald horse of haliotis shell. So horses are now, according to their
color, called after the different substances of which the first horses
were made. Thus the Navahoes speak of doli'zi lin (turquoise or
gray horse), bastsili lin (red stone or sorrel horse), baszini lin
(cannel coal or black horse), yo£kai lin (haliotis or spotted horse).
The hoofs of the first horse were made of tse* /tadaAonige, or
mirage stone, a stone on which paints are ground. Such stones
25 Hatali Natloi does not know in what order these small animals were
made, and does not know if Bekotsidi made snakes and fish.
<M Hat ali Natloi does not know where he lives; but thinks he dwells either
in the sky or in Estsanatlehi 's house in the western ocean.
60
University of California Publications. [AM- ARCH. ETH.
are added to earth from six sacred mountains to form their most
potent medicine. A shaman will not treat a diseased horse with-
out this. It is used, too, when they pray for increase of stock and
increase of wealth.
TEXT AND INTEELINEAK TEANSLATION.
SONG A.
PRELUDE.
E'ya aiya eya
E'ya aiya eya
aiya
aiya
ai
Mi
1. KaZ
Now
BekoMdi
Bekotsidi
2. Ka* Tsiwhanoai
Now Day Bearer
BaAatsidiles
For them I make.
SI
I
bige
his son
eena
Ba&atsidiles
For them I make.
msZin Ba/mtsidiles
am. For them I make*
si msZin'go
3. KaZ
Now
4.
My feet
5. Lin
Horses
6. #Ila
My hands
7. Dini
Animals
8. Ka*
Now
9. Yudi
Soft goods
10. Ka*
Now
11. KeV
More and
bitZol(el) doZi'zigo Baftatsidiles
his beams blue. For them I make.
nike" niti Ba&atsidiles
now your feet run into. For them I make.
katf Za nadildzi'si Ba/mtsidlles
now are increasing. For them I make.
ka£ nila niti Ba/mtsidiles
now your hands run into. For them I make.
Za uadlldsl'si Ba/^atsidlles
are increasing,
are increasing.
nadildisl'si
are increasing.
Tsinhanoai
Day Bearer
latfa katf
ends of now
aZZasai
of all kinds
laZa
ends of
aZtfasai
of all kinds n<
ayas doZi'zi
birds blue
aZtfasai
of all kinds now
bftaditdm biZ
its pollen with
Za
For them I make.
Ba/mtsidiles
For them I make.
Ba/mtsidlles
For them I make.
Za
are increasing
are increasing.
don i* dings
they will last
forever.
12.
Ka£
Now
For them I make.
Ba/?atsidlles
For them I make.
Baftatsidiles
For them I make.
saan nagai ka£ bike
in old age wandering now its trail beautiful.
13. Tentingo27 Za' baanlsle" Ba/mtsidlles
To make them for them I do it. For them I make,
well
Baanasle*si en an
For them I make.
27 The author was uncertain about this word. An informant has suggested dantingo,
"several paths/'
REFRAIN.
etc.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs. 61
PROTECTION SONG.
(To be sung on going into battle.)
I.
Now, Slayer of the Alien Gods, among men am I.
Now among the alien gods with weapons of magic am I.
Rubbed with the summits of the mountains,
Now among the alien gods with weapons of magic am I.
Now upon the beautiful trail of old age,
Now among the alien gods with weapons of magic am I.
II.
Now, Offspring of the Water, among men am I.
Now among the alien gods with weapons of magic am I.
Rubbed with the water of the summits,
Now among the alien gods with weapons of magic am I.
Now upon the beautiful trail of old age,
Now among the alien gods with weapons of magic am I.
III.
Now, Lightning of the Thunder, among men am I.
Now among the alien gods with weapons of magic am I.
Rubbed with the summit of the sky,
Now among the alien gods with weapons of magic am I.
Now upon the beautiful trail of old age,
Now among the alien gods with weapons of magic am I.
IV.
Now, Altsodoniglehi, among men am I.
Now among the alien gods with weapons of magic am I.
Rubbed with the summits of the earth,
Now among the alien gods with weapons of magic am I.
Now upon the beautiful trail of old age,
Now among the alien gods with weapons of magic am I.
62 University of California Publications. [AM- ARCH. ETH.
TEXT AND INTERLINEAR TRANSLATION.
I.
PRELUDE.
/Sinahase nage"e nage"e alili ka^ bHasa
My thoughts run. Alien gods, alien gods weapons now I walk among
them.
A'yeyeyeyahai*
(Meaningless).
1. K$t Naye'ne'zgani si nlslin nitfa'
Now Nay6nezgani I am people among.
nage"e nag6e alili \a$t bftasa
alien gods, alien gods, weapons now among them I
walk.
2. DzIZ fa>tsl's tsi'da hweztenite'
Mountains tops of truly I am rubbed with,
nage"e nagee alili kat bMasa
alien gods, alien gods, weapons now among them I walk.
3. K&t saarc nagai katf bik^ hoz6m si nlslin
Now in old age wandering now its trail beautiful I am.
nag6e nag6e alili k^ bWasa
alien gods alien gods weapons now among them I walk.
II.
1. K$t Tobadzistsini si mslin nifa'
Now T6badzist«ini I am, among them
nagee nage"e alili
alien gods, alien gods weapons now among them I walk.
2. To' fcotsX's tsi'da hweztfanfta'
Water tops of truly I am rubbed with.
nagee nag6e alili katf bftasa
alien gods, alien gods weapons now among them I walk.
3. Ka£ s&aw nagai katf bike hoz6ni si ulslin
Now in old age wandering now its beautiful I am
trail
nage"e nagee alili
alien gods, alien gods weapons now among them I walk.
III.
1. Katf BelindstfnoUis si nlslin nft&'
Now BelindzinotZis I am among them.
nag6e nag£e alili ka^ bitfasa
alien gods, alien gods weapons now among them I walk.
VOL. 5] Matthews. — Navaho Myths, Prayers, and Songs.
63
2. Ya hotsi's tsi'da hweztfanitfa'
Sky top of truly I am rubbed with,
nagee nagee alili katf bifasa
alien gods, alien gods weapons now among them I walk.
3. Katf saaw nagai ka£ bike hozoui si
Now in old age wandering now its trail beautiful I
nagee nagee alili katf bi£asa
alien gods, alien gods weapons now among them I walk.
IV.
1.
Ka*
Now
A'ltsodoniglehi si
A'ltsodoniglehi I
nagee
alien gods,
nagee
alien gods
alili
weapons
2.
Ni'
Earth
hotsi's
top of
tsi'da
truly
nagee
alien gods,
nagee
alien gods
alili
weapons
3. Katf saaw nagai
Now in old age wandering,
nagee nagee
alili
nlslin
am, among them,
katf bftasa
now among them I walk.
hweztfanitfa'
I am rubbed with,
katf bftasa
now among them I walk.
bike hozoni si
its trail beautiful I
bitfasa
mslin
am,
ms/iw
am,
alien gods, alien gods weapons now among them I walk.
UNIV. CAL PUBL. AM. ARCH. &. ETH.
VOL. 5, PL. 9
BILL RAY, THE NARRATOR.
(See Introduction, page 67)
UNIVERSITY OF CALIFORNIA PUBLICATIONS
IN
AMERICAN ARCHAEOLOGY AND ETHNOLOGY
VOL. 5 NO. 3
KATO TEXTS
BY
PLINY EAELE GODDARD
CONTENTS.
INTRODUCTION 67
Key to Sounds 69
TEXTS.
Myths of Origins.
I. The Coming of the Earth 71
n. Creation 77
m. The Securing of Light (First Version) 96
iv. The Securing of Light (Second Version) 101
v. The Stealing of Fire 102
vi. Making the Valleys 105
vii. The Placing of the Animals 108
vm. The Supernatural Child 114
ix. Yellow-hammer's Deeds 122
Tales of Animals.
x. Wolf Steals Coyote's Wife 133
xi. How Coyote and Skunk Killed Elk 143
xii. Coyote Recovers Kangaroo-rat's Remains 144
xin. Coyote and the Gambler 146
xiv. Coyote Competes with Grey-squirrels 147
xv. Coyote Tricks the Girls 147
xvi. Polecat Robs her Grandmother 148
xvn. Grizzly Woman Kills Doe 152
xvm. Turtle 's Exploit 154
xix. How Turtle Escaped 154
xx. Gopher's Revenge 155
xxi. Meadowlark's Breast 157
xxn. Geese Carry off Raven 158
xxm. The Diving Contest 159
xxiv. Treatment of the Stranger 159
Tales of the Supernatural.
xxv. The Great Horned Serpent 160
xxvi. The Dancing Elk 163
xxvii. Coyotes Seen Fishing 170
xxvin. Coyotes Set Fires for Grasshoppers 172
xxix. Water-people and the Elk 174
66
University of California Publications. [ AM. ARCH. ETH.
xxx. Eattlesnake Husband 175
xxxi. Water-panther 177
xxxn. Milk-snake among the Eels 178
xxxm. Stealing the Baby 179
xxxiv. The Man Eater 179
xxxv. Description of Man Eater 180
xxxvi. A Prayer for Eels 181
xxxvu. A Supernatural Experience 182
TRANSLATIONS.
Myths of Origins.
I. The Coming of the Earth 183
n. Creation 184
in. The Securing of Light (First Version) 191
iv. The Securing of Light (Second Version) 195
v. The Stealing of Fire 195
vi. Making the Valleys 197
vii. The Placing of the Animals 199
vin. The Supernatural Child 201
ix. Yellow-hammer's Deeds 205
Tales of Animals.
x. Wolf Steals Coyote's Wife - 211
xi. Coyote and Skunk Kill Elk 217
xii. Coyote Eecovers Kangaroo-rat's Remains 217
xni. Coyote and the Gambler 218
xiv. Coyote Competes with Grey-squirrels 219
xv. Coyote Tricks the Girls 219
xvi. Polecat Robs her Grandmother 219
xvn. Grizzly Woman Kills Doe 221
xvm. Turtle's Exploit ..: 222
xix. How Turtle Escaped 223
XX. Gopher's Revenge 223
xxi. Meadowlark's Breast 224
xxn. Geese Carry off Raven 224
xxni. The Diving Contest 225
xxiv. Treatment of the Stranger 225
Tales of the Supernatural.
xxv. The Great Horned Serpent 226
xxvi. The Dancing Elk - 227
xxvii. Coyotes Seen Fishing 231
xxvm. Coyotes Set Fires for Grasshoppers 232
xxix. Water-people and the Elk 233
xxx. Rattlesnake Husband 234
xxxi. Water-panther 235
xxxn. Milk-snake among the Eels 235
xxxm. Stealing of the Baby 236
xxxiv. The Man Eater - 236
xxxv. Description of the Man Eater ~ 237
xxxvi. A Prayer for Eels - 237
xxxvu. A Supernatural Experience 237
VOL. 5] Goddard.—Kato Texts. 67
INTRODUCTION.
Kato is a Porno word meaning lake. The word in another
form, Cahto, has been used as the name of a valley and former
postoffice and stage station near the center of Mendocino county,
California. Powers1 used the name (improperly coupled with
Porno) for the inhabitants of this valley. As here used it also
includes all other Athapascans on the upper drainage of the
South fork of Eel river south of Blue rock on the overland stage
road and of Red mountain on the western and main tributary of
this stream.2 Since these people spoke the same dialect and any
political grouping of their villages which may have existed has
disappeared, it seems unnecessary to continue the distinction
made by Powers between Kai and Kato Porno. This distinction
seems to have arisen from wrong information given him con-
cerning the language spoken in this region. It is true that many
of the people are nearly bilingual, but their proper dialect as
given in the following texts is unmixed Athapascan, distinct to
a considerable degree from Wailaki.
It is expected that some account of their culture and early
treatment by Spanish and American settlers will be published
in the future. They are now reduced to about 150 souls, most
of whom are living near their old homes. They find employment
in the town of Laytonville and on the surrounding farms. They
are soon to be placed on a tract of land purchased for them by
the federal government in Long valley.
Their friendly contact with their Porno neighbors to the south
and their necessary, if unwilling, contact with the Yuki peoples
to the east and west resulted in considerable assimilation, un-
doubtedly mutual, in matters of folklore and culture. The myths
and tales here presented differ considerably from a much larger
body of similar material gathered from the Wailaki to the north-
east of them. They have in common the myths of the origin of
1 Contributions to North American Ethnology, Vol. Ill, pp. 150-5, 1877.
2 A map showing the location and grouping of their former villages,
numbering more than 50, is in preparation.
68 University of California Publications. [AM. ARCH. ETH.
fire and the sun, but these are also common to much of this re-
gion. Their stories of creation and the deluge are quite different.
The Wailaki claim that Nagaitcho, so important among the Kato,
is no god of theirs. They do recognize the Thunders as super-
natural brothers, but do not seem to give them so much of a place
as do the Kato. Many of the minor incidents, especially those
connected with Coyote, are found among both peoples.
The dialect of the Kato, while distinctly Athapascan, is de-
cidedly different from Hupa. A Hupa man listened to the story-
telling and general conversation for several days without being
able to recognize more than a few words. It differs less mark-
edly from the Wailaki, although the general pronunciation is
strange enough to occasion some difficulty in understanding other-
wise common words. Each of these dialects has many peculiar
nouns and verb forms which must be learned before conversation
is practicable between them.
The texts were collected in the late spring and early summer
of 1906 from Bill Ray (PL 9). He is between 60 and 65 years
of age. He knows only the myths and tales here given, as he
claims ; and many of these are fragmentary and probably some-
what changed from their primitive form. Especial attention is
called to the account of his personal experience of a supernatural
sort (Text XXXVII), which he first gave voluntarily in English
and repeated later in his own language. In the translations
placed together after the texts an attempt has been made to pre-
sent a general interpretation rather than an exact rendering.
Many grammatical notes with frequent references to Hupa
forms occurring in preceding volumes of this series have been
given. It is the intention to publish an account of the phonetic
and morphological structure of this dialect. If the uncertain
conditions of human life and labor make this impossible, these
notes and references may render these texts more available for
linguistic study.
Dr. Edward Sapir gave assistance in some of the phonetic
difficulties of this paper, for which acknowledgment is here made.
VOL. 5] Goddard.—Kato Texts. 69
KEY TO SOUNDS.
a as in father.
ai as in aisle.
$ nearly as in but, alternating with a.
e as in net.
e as in they, but lacking the vanish.
§ as in err.
i as in in ; not common.
1 as in pique.
6 as in note.
u approaching u in but, alternating with i.
u as in rule.
y as in yes.
w as in will ; not common.
w a surd w found final in the syllable after an aspirated k.
1 as in let.
L an unvoiced sound made with the tip of the tongue against
the teeth, the breath being allowed to escape rather freely
between one side of the tongue and the back upper teeth.3
L nearly like the preceding, but the sides of the tongue are held
more firmly against the back teeth, resulting in a harsher
sound preceded by a complete stop.3
in as in met.
n as in net.
il as ng in sing.
h nearly as in English.
s as in sit.
s For a detailed description of L, L, t' and k' (kn) as they occur in Hupa
see pp. 10-15, this volume. A similar treatment of Kato sounds is in prep-
aration.
70 University of California Publications. OM- ARCH. ETH.
z as in lizard,
c as sh in shall,
j as z in azure.
G a voiced velar continuant, as final g in German words like
Tag.
b as in bit.
d a sonant stop with the tongue on the teeth, nearly as in Span-
ish. The sonancy begins with the release of the tongue.
t a surd stop in the position of the last. The release of the
tongue is followed by a definite aspiration similar to but
somewhat stronger than that heard in accented syllables
of English and German.
t' a surd in the position of the preceding, but noticeably unas-
pirated to an English-hearing ear. This sound resembles
those which have been called "fortis" or "exploded" in
other American languages. Its peculiarity is due to suc-
tion produced at the glottis at or after the release.
g a sonant stop of varying positions on the hard and soft pal-
ates according to the vowel with which it is associated.
k a surd stop corresponding in position to the last. It is
strongly aspirated.
k' a surd in the position of the preceding, but unaspirated like
t'.
q a velar, unaspirated surd stop.
dj an affricative, sonant toward its close ; similar to j in juice.
tc a surd corresponding to the last. It is aspirated.
tc ' a surd similar to the last but unaspirated.
used after a vowel to indicate strong aspiration.
e the glottal stop.
The phonetic division of the words into syllables is indicated
by a slight space.
VOL. 5] Goddard.—Kato Texts. 71
I.— THE COMING OF THE EAETH.
to* tesyai5 yaem6 to conk'7 Lencaie8 yaem nee9
Water | went they say. | Waters well | met, | they say. Land
ndoel° yaem to cam11 haktcdufi* ts'usno*12 ndo€ 2
was not | they say. | Water | only then, | mountains | were not,
yaem se13 ndo€ yacm tciin1* ndoe yacm Lo'
they say. j Stones | were not, | they say. | Trees | were not, | they say. |
Grass
ndoe yaem tonai15 ndo€ yacm intcec16 ndo« ya€m 4
was not, | they say. | Fish | were not, | they say. | Deer | were not, | they say.
gestco17 ndo« yacm nom18 ndo« yacm buttco19
Elk | were not, | they say. | Grizzlies | were not, | they say. | Panthers
ndo« ya«m yicts20 ndo€ yaeni doll ndoe yaem 6
were not, | they say. J Wolves | were not, | they say. | Bears | were not, |
they say.
nanec21 teLkut ya€m nom teLkiit yaem buttco
People | were washed away, | they say. | Grizzlies | were washed away, | they
say. | Panthers
* A monosyllabic noun common to nearly all Athapascan languages.
Ill, 14.
5 A prefix te-, distribution; modal prefix s; root -ya -yai, to go. Cf.
Ill, 213.
e A quotative used in myths and tales, made from the root -ni-n, "to
speak' ' (III, 244), and the plural prefix ya€ (III, 99).
7 The common root con, good (cf. Hupa hwon, III, 201) and a suffix
-k', with the force of "manner.7'
s The prefix Le- (III, 44) ; modal prefix n; and root -€aie -ea€, "to have
position" (III, 205).
9 A monosyllabic noun (III, 13).
10 The negative prefix and adverbial particle do used as a verbal root,
and the modal element n indicating completed action (III, 95).
11 Cf. the equivalent Hupa hwane (III, 337).
12 Has the root -no£, "to be vertical" (III, 247).
is Cf. Hupa tse (III, 14).
i* Cf. Hupa kin (III, 14).
i5A generic word meaning "fish," apparently made of to "water" and
the root -nai "to go" (III, 242).
is Common to all the southern portion of this division of the Atha-
pascan.
17 Has the common augmentative suffix -tco (III, 17).
is In most dialects it means black bear, not grizzly.
is The augmentative; compare buts "wildcat" with the diminutive
suffix and Hupa min ditc (III, 18) where the nasal of the stem appears.
20 The stem yic without the diminutive suffix is common in other dia-
lects as the name of this animal.
21 This noun evidently originally meant ' ' human, not animal. ' ' It
now is used to mean "Indian, not European."
72 University of California Publications. [AM- ARCH. ETH.
teLkiit ya«m intce* teLkut ya«m tc' si tcun ndoe
were washed away, | they say. | Deer | were washed away, | they say. | Coy-
otes | were not,
2 yacm hakwdun6 datcanc ndoe yacm bustclo ndoc
they say, | then. | Eavens | were not, | they say. | Owls | were not,
ya€m tc 'un t kuts tse tciii ndoe yacm tc'ussai6 ndo«
they say. | Buzzards | were not, | they say. | Chicken-hawks | were not,
4 yaenl seLtc'oi ndoe yacnl tcaLm ndoe yaem
they say. | Herons | were not, | they say. | Varied robins (?) | were not, |
they say.
ductco22 ndoe yaem ductc ndoe yacm tc'ussai6-
Grouse | were not, | they say. | Quails | were not, | they say. | Blue jays
6 tcin23 ndo6 yaenl nakeits ndo€ yaem buntcbul24
were not, | 'they say. | Ducks | were not, | they say. | Yellow-hammers
ndo€ yaem tc'untyac ndoe yaem tcibbowitc ndoe
were not, | they say. | Condors | were not, | they say. | Screech owls | were not,
8 yaem tcuntc'gitco ndoe yaem tcun nuL tcunts n-
they say. | Woodcocks | were not, | they say. | Woodpeckers | were not,
do6 yacm nacoek'a ndo€ yaem tcitcwatc ndoe
they say. | Eobins j were not, | they say. | (A bird) | were not,
10 yaem haki0duric tc'olaki ndoe yaem hakM7dun6
they say. | Then | meadow-larks | were not, | they say. j Then
seeduntc ndoe ya«m hakwduii6 tcuntcbao ndo«
sparrow-hawks | were not, | they say. | Then | woodpeckers | were not,
12 yaem hakwduii6 butck'ai6 ndo€ yaem
they say. | Then | seagulls | were not, | they say. | Then
tkactco ndoc yaem clec ndoc yaem
pelicans | were not, | they say. | Orioles | were not, | they say. | Then
H seL tcun dun ni ndoc yaem k'ai«ts'etc ndo€ yaem
mocking-birds | were not, | they say. | Wrens | were not, | they say.
dji dun go yantc tc'6' ndoc ya«m hakwdun6 datc^n^c
Eusset-back thrushes, | black-birds, | were not, | they say. | Then | crows
16 ndoe ya«m hakwdun6 tclelintc ndo€ yacm bus-
were not, | they say. | Then | humming-birds | were not, | they say | (A
small owl)
buntc ndoc yaem hak^duii6 t'ebul ndoc yaem
were not, | they say. | Then | curlews | were not, | they say.
22 The augmentative, compare ductc ' ' quail. ' '
23 Cf. Hupa kistaitcwin (I, 138, 9).
24 Cf. Hupa min tcuw mil (I, 113, 12).
VOL. 5] Goddard.—Kato Texts. 73
haki0dune seL tcun dun m ndoe yacm natc'aite ndoe
Then | mocking-birds | were not, they say. | Swallows | were not,
yacm ban sits ndoe yaem hakwduii6 tc'olaki ndoc 2
they say. | Sandpipers | were not, | they say. | Then | meadow-larks | were not,
yae m hakw dune L tso gun25 n doe ya€ ni hakw dun€
they say. | Then | foxes | were not, | they say. | Then
butc n do€ yac m hakw dunc sis26 n do€ yae ni hakw- 4
wild-cats | were not, | they say. | Then | otters | were not, | they say. | Then
dune sa'tc27 ndoe yaem hakwdun6 gestco ndoe
minks | were not, | they say. | Then J elks | were not,
yacnl hakwduii* k'untagits dataits ndo€ yaem 6
they say. | Then | jack-rabbits, | grey squirrels | were not, | they say.
hakwdun6 slus ndoe yaem hakii7dun€ gactcok'wut-
Then | ground-squirrels | were not, j they say. | Then | red squirrels
kwiyagits28 ndoe yaem hakM?dune sulsuntc ndo€ 8
were not, | they say. | Then | chipmunks were not,
yaem hak^dun6 LonLgai29 ndoe yaem hak^dun*
they say. | Then | woodrats | were not, | they say. | Then
naLtonets30 ndoc ya€m hakt(;dune Lon tc gee nectc31 10
kangaroo-rats | were not, | they say. | Then | "long-eared mice';
ndoe yaem hakt0dufi€ tc'laki ndoe yacm hakw/1-
were not, | they say. | Then sapsuckers | were not, | they say. | Then
dune kwiymt ndoe yaem hakwdune kaikoslutc 12
pigeons | were not, | they say. | Then (a bird)
ndoe yacm hak^duiie stc'uggiyits ndoc yaem
were not, | they say. Then | warblers | were not, | they say.
hakw?dun« ka'32 ndoc ya«m hakicdun6 deL ndoe H
Then | geese | were not, | they say. | Then | cranes | were not,
25 Contains the stem Ltso "blue" (III, 203).
26 Common to many dialects.
27 With stem sa' and diminutive suffix -tc ; the corresponding augmen-
tative is sa< tco ' ' fisher. ' '
28 The stem gac ' ' yew, ' ' the augmentative -tco used of the redwood,
k'wut', "upon," and an uncertain verb form.
20 The common stem Lon ' ' small rodent ' ' and L gai ' ' white. ' '
so Probably the verb ' ' jump around ' ; (III, 267) and the diminutive
suffix.
si The stem Lon "rodent," tc'gee "ear," nes "long," and the diminu-
tive -tc.
32 The corresponding Hupa word xa disappeared about a generation
ago. American Anthropologist N. S., Vol. 3, p. 208.
74 University of California Publications. [AM- ARCH. ETH.
ya6 m hakw? dun6 na gol tcik33 n do6 ya6 m hakw? dim*
they say. | Then | (a bird) | were not, | they say. | Then
2 main ndo6 ya6m haktfldun6 wanuntci634 ndo6 yaem
weasels ) were not, | they say. | Then | wind | was not, | they say.
hakwduii6 yas ndo6 ya6m hakwdun6 166 ndo6
Then | snow | was not, | they say. | Then | frost | was not,
4 ya6m haktfldun6 tutbul35 ndo6 ya€nl hakw?dunc do-
they say. | Then | rain | was not, | they say. | Then | it didn't thunder,
naitget yaem hak^dun6 tcundohut36 dotc'dunm37
they say. | Then | trees were not when | it didn't thunder,
6 yae m do tc 't tul k 'uc ya« m hakt/? dun6 a' n do6
they say. | It didn't lighten, | they say. | Then J clouds | were not,
ya«m yistot ndo6 ya6m donotcoke ya6m go yam6
they say. | Fog | was not, | they say. | It didn't appear, | they say. | Stars
8 n do6 ya6 m tea kwoL gel638 ya6 ni
were not, | they say. | It was very dark, | they say.
ca39 ndo hut di40 ne« nunusdukk'e641 ya6nl
Sun | was not when | this | earth | got up, | they say,
10 ude642 ntcao43 nes dida6un44 qaL45 ya6m kwun-
its horn | large | long. | From the north | it walked | they say. | Deep
33 The latter part of the word is probably the stem L tcik ' ' red. ' '
3* Contains the prefix wa- "through" (III, 44) and the root -tci "to
blow" (III, 274). The wind blows only when one of the four doors
of the great world house is left open.
35 A verb "to fall in drops" containing the root -bul, cf. Hupa -meL
-mil -miL (III, 240).
36 Stem tcun ' l tree ' ' contracted with n do and suffix -hut ' ' when. ' '
37 Has root -n -ni, ' ' to speak, to make a noise, ' ' which is always pre-
ceded by d when agent is not human. In Hupa a dental stop generally
precedes in any case (III, 196). The prefix tc'- of the second syllable is
used in this dialect of subjects unknown or at least unmentioned.
38 tea is either an adverb or a prefix meaning "very" or "entirely";
the root -gele "to become dark" is probably identical with Hupa -weL -wil
-wiL (III, 224).
3» Cf. Hupa hwa (I, 104, 10).
4° A demonstrative. Cf. Hupa ded and hai de (III, 31).
41 Cf. Hupa innasdukkaei (I, 114, 16; III, 280).
42 The possessive prefix 6- or u- is found in both the Northern and
Southern Divisions of the Athapascan but is not usual in the Pacific
Division.
43 Cf. Hupa nikkyao (III, 201).
44 Cf. Hupa yidatcin (I, 103, 6). The Kato use different demonstrative
prefixes. Directions are always given with regard to whether movement is
toward or from the speaker. Toward the north is di dee.
45 Cf. Hupa root -qal (III, 284).
VOL. 5] Goddard.—Kato Texts. 75
sat46 hi hen n$c ta47 u di cee hai no tc 't toe48 ya€ m
it went places | its shoulder | there | water reached | they say.
kwuntuckata kagunnac49 yacm yaeguttguc ya€m 2
Shallow places | it came out, | they say. | It looked up | they say.
yidacufi to yooiiha6 yiLsut ya€m neeLeiit nun-
From the north | water | yonder broke they say. | Earth middle | it came
when
yalmt50 diduk' cauyehufi yaeguttguc yaem ne€ 4
east | sun under | it looked up | they say. | Earth
ntcaotelit bagunun51 kundunts52 yaeguttguc yaenl
getting large when | coast | near | it looked up | they say.
dinuk'53 nesdun ya€guttgiic ya€m udee k'wiit' 6
South | far | it looked up | they say. | Its horn | on
tooa se$n54 ya€m Lbacunhac55 udee Lbaeuiihae
moss | was | they say. | Both sides | its horn, | both sides
toaa yacm ntcaG nunkwiye56 di qaL yaem yi-
moss | they say, | large. | Underground | this | walked they say, | from
the north.
daeiin yoyinuk'57 nestin58 yaem nagaitco59 k'wiit'
Far south j it lay down | they say. | Nagaitco | on it
ts'sin ya«m kwuLguL yacm 10
stood | they say. | It carried him | they say.
46 Cf. Hupa xon sa din, "deep water place, " a village (I, 13).
*7 Cf. Hupa root -na -nauw (III, 242). The suffix ta* is plural in mean-
ing, -dun being used for the singular.
48 Prefix no- limit of motion (III, 53), and the root -toe "water" (III,
267).
49 Prefix ka- "up, out of," cf. Hupa xa- (III, 56). The g of the second
syllable is equivalent to Hupa w, modal prefix (III, 100).
so As in Hupa tes ya is employed of setting out and nun ya (Hupa nin ya)
of arriving.
51 The first element, bae, seems to mean ' ( border. ' '
52 The diminutive suffix and kun dun, the equivalent of Hupa xun din
(I, 170, 13).
53 Cf. Hupa yinuk (I, 112, 8).
54 Modal prefix s and root -ean. Cf. Hupa sa an (III, 206, 8).
55 Cf. Hupa iL man (III, 328) ; L or iL has a reciprocal force, compare
iL de "sisters of each other" (III, 14) ; bae, see note 51; hae is used after
do "not" and numerals with the sense of "even" or "only" (cf. Hupa
he in do he ya iL kit "they did not catch," I, 102, 3).
56 The first syllable is equivalent to Hupa nin (III, 13), which seems
to be a derived or related form of nee mentioned above.
57 Cf. Hupa yoyidukka, "far east" "Orleans" (I, 265, 3).
58 Cf. Hupa tcinnesten (III, 266); the prefix ne- is used when the
assuming of the position is in mind; to be in the position is expressed
by stiii.
59 The moon is called na gai "traveler," but it is probable that a
supernatural ' l great traveler ' ' is meant here and not the moon.
76 University of California Publications. OM- ARCH. ETH.
ylnuk' nun ya dun osic coe tc ' le te lit conk' us!e
South | it came where | its head | he was going to fix when | well | its
head
2 noeac60 yacm Letcba61 6nactukkut noenc$n yaem
he placed, | they say. | Grey clay | its eyes between | he placed | they say.
udeck'wut' noeii€an yaem Letcba Lac udeck'wut'
Its horn on | he placed | they say | grey clay. | Other | its horn on
4 Letc ba noen can ya« nl Lo' kaL gai ka gum me82 yac nl
grey clay | he put | they say. | White reeds | he gathered | they say.
usi€dak'wut' noene^n yacm k'wut' Letc nolai ya€m
Crown of its head on | he put | they say. On it | earth | he put | they say.
6 Lo' Ltso 6 slc da k ' wut * na t guL cae yae nl tcun na t guL «ac
Blue grass | crown of its head on | he stood up | they say. | Trees I he
stood up
yaem ts'ic natguL€ac<53 yacm us!6k'wut' begeckeoe64
they say. | Brush | he stood up j they say, | its head on. | ' ' I am finishing, ' '
8 tc'in yacm dik'wut' usick'wut' ts'usno* ole yoofiha* to
he said | they say. | "This on, | its head on | mountain | let be. | Yonder j
water
nun yiL tsuL bun tc'in ya€m ts'usno6 slific yaem
shall break against it," | he said | they say. | Mountain | became | they say.
10 ts'ie kal«ae°5 ya«ni 6sl€k'wut' seuyacts noene^n-
Brush | came up | they say. | Its head on | stone small | he had put
kw$n66 yaem se ulletelit ntcao usle gestco yacm
they say. | Stones | were becoming when | large, | its head | elk | they say,
12 n gun do6 yacm c6egilaoec7 tc'in yacm kae didee
was not, | they say. | * ' I am fixing it, " | he said, | they say. | ' ' Well, | north
eo Cf. Hupa no auw in do no auw (I, 259, 6).
61 It has the root -ba, which is found in Hupa as -mai in dil mai
"gray" (I, 283, 8).
62 The root is -be l ' to collect. ' ' The second syllable normally ends
in n, which has nasalized the b and then itself been assimilated to the
labial position.
es Cf. Hupa naduwina (I, 197, 5 and III, 203-5). This is transitive,
as is shown by L of the third syllable.
e* Cf. Hupa root -xe -xu, "to finish" (III, 252). The g of the final
syllable is connected with the u of the Hupa form of the root.
65 Prefix ka-, "out, up"; la modal prefix; root -eae, "to have position."
Cf. Hupa xala with the same meaning (I, 121, 11).
68 The last syllable is a sufiix indicating that the result of the act,
not the act itself, was observed.
67 Cf. Hupa root -lau -la -lu -le, "to do something" (III, 230). The
g of the final syllable is connected with the u in the Hupa root.
VOL. 5] Goddard.—Kato Texts. 77
nahecda68 coeocle' tgama69 hide6 tc'in yaem yo-
I will go | I will fix it I along shore | north," | he said | they say. | Far
north
yi dee na hes t ya70 yae ni 6 na nac da tc 'in yae m 2
he started back J they say. j "Around it | I will go," | he said | they say.
y6kwit'ukt0 c6eocle' tc'in yacm ot'ukw coetc7lla
"Far above | I will fix it," | he said | they say. | Above | he fixed it,
yacm ncone coegilaget tc'in yaem ot'ukw 4
they say. | "Good | I made it," | he said they say. | Above
yoyinuk' nahestyahut se natguLeae yaem tcun ka-
far south | he went back when | stones | he stood up | they say. | Trees j
grow up
leae tc'istcin71 yacm ts'ie kalea€ tc'istcin yaem 6
he made | they say. | Brush | grow up | he made | they say.
ts'usno6 nateLeae yaeni to otcina72 nee natguLeae
Mountains | he stood up | they say. | Water | in front of | ground | he
stood up
yae ni 8
they say.
kwun Lafi
It is finished.
II.— CEEATION.
se gundi yacm se setc'its73 tc'ttegiinni yacm
Eock | was old | they say, | rock | sandstone. | It thundered | they say
diduk' tc'ttegunm yaem dinuk' tc'ttegunm ya€m 10
east. | It thundered | they say south. | It thundered | they say
disee tc'ttegunm ya€m didee se gundi cudulle
west. | It thundered | they say | north. | "Eock | is old | we will fix it"
tc'in yaem n^kka€ nagaitco tc'enes yoyiduk' o- 12
he said | they say, | two | Nagaitco, | Tcines. | "Far above | beyond it
tus74 tc'endikut tc'in yaem tc'eiLtciit yaem ya'
we stretch it" | he said | they say. | They stretched it | they say. | Sky
es The h of the second syllable is found in Navajo in similar verbs,
but does not appear in Hupa.
es Cf. Hupa tuwimma (I, 252, 5).
TO Cf. Hupa nates diyai (I, 97, 17).
71 Cf. Hupa tcistcwen, "he made" (I, 336, 8; III, 276).
72 Cf. Hupa mitctcina (I, 96, 9; III, 342).
73Cf. Hupa xon tcuty dit tcetc where the final syllable means "rough"
(I, 150, 1).
7* Cf. Hupa mittis (III, 341).
78 University of California Publications. CAM- ARCH. ETH.
k'wunnagai ya€m se ntcao natguL€ae yacm dl-
on it he walked | they say. | Eock | large | he stood up | they say, | south.
2 nuk ' di se6 se na t guL eac yac ni n tcaa nes di de€
West | rock | he stood up | they say, | large, | tall. | North
natguLca« yaem se ntcao nes diduk' natguL«a«
he stood up | they say | rock | large, | tall. | East | he stood up
4 yaem se kwunLan coctc'illa yaem tunni75 tunni
they say | rock. | All | he fixed | they say, | road. | Boads
coe tc 'ilia yaem dide€ tunni co€tc'illa ya€m di-
he fixed | they say. | North | road | he fixed they say. | ' ' South
6 nuk* tcun do bun tc'in yaem kit da ye76 c$n La-
trees | will not be" | he said | they say. | "Flowers | only | wiU be many"
muii77 tc'in yaem tac$n watc'amun tc'in yaem
he said | they say. | " Where | hole through will be?" | he said | they say.
8 haidaeun watc'a^i tc'istcin yaem a^bun ntcao wa-
From the north | hole through | he made | they say. | For clouds | large |
hole through
tc^n tc'istcin yaem dlduk' yistotbun watc'an
he made | they say. | East | for fog | hole
10 tc 'is tcin yae m di see hai sin un a' ta j bun di see a'
he made | they say | west. | ' ' From the west | clouds | will go, | west | clouds
taj bun d jae tc 'in yac ni ke bul coe tc 'il la yae ni se-
will go" | he said | they say. | Knife | he fixed | they say. | For rocks
12 bun co« tc'illa yaem kebul nLuts coetc'illa yacm
he fixed it | they say. | Knife | stout | he fixed | they say.
dantecamun tc'in yaem dide6 tun yac78 tc'in ya6-
' 'How will it be? " | he said | they say. | " North | you go" | he said | they
14 ni dinuk' tacac79 ci tc'in yacm dane beniLke€e
"South | I go | I" | he said | they say. | "Already | I have finished"
tc'in ya«ni se nuLtcut tc'in yaem dlde« nahuii-
he said J they say. | "Eock | you stretch" | he said | they say, | "north." |
' ' You must untie it
TS Cf. Hupa tin (I, 102, 8) where the second syllable found in most
dialects does not appear.
76 Cf. Hupa na kit te it dai ye, "it blossoms again" (I, 364, 3; III,
254).
TT Note the effect of an n which has disappeared after converting
b into m.
78 Equivalent to Hupa tin yauw.
79 Cf. Hupa -hwa (III, 248).
VOL. 5] Goddard.—Kato Texts. 79
a bun di see tc 'in ya€ m di duk ' na hac gat ci tc 'in
west" | he said | they say. | "East | I will untie it I" | he said
yae m di can a' buri tc 'in yae m nan Lut80 de k 'a 2
they say. | "What [ cloud will be" | he said | they say. | "Burn around |
here ' '
tc'in yaem nasuit yaem a* bun ca' nae te' s'usk'an
he said | they say. | He burned around | they say, | for cloud. | Creek | in
water he made a fire
yae m to a' bun n co ne tc 'in yae m do kt(? sie da 4
they say | for dew. | "It is good" | he said | they say. | Not | their heads
dun tea buri81 coetc'illa yacm La6 neek'wut' yiduk'
will be sick | he fixed | they say. | Another | world on | up
yaeni tc'enec s 'us dai bun hut niii djafi kunduntc 6
they say, Thunder | will live. | « ' You | here | nearby
sun da nin tc'in yacni
live, f you" he said | they say.
to dedunkac82 to sul uLtci83 tc'in yacm nec 8
' ' Water | put on the fire, | water | hot | you make, " | he said [ they say. |
Ground
nanec tc'istcin ya€m kac 6tc'une kunnucyic84
man | he made | they say. | "Well, | to him | I wiU talk"
tc'in yaem wos tc'istcin ya6m dukk'won6 tc'is- 10
he said | they say. | Leg | he made | they say. | (Left) ( he made
tcin yacm kwam< tc'istcin yacm duk-
they say. | Arm | he made | they say. | (Left)
k'wone iac tc'istcin yaem Lo? tc'gunylc yaem di- 12
too | he made | they say. | Grass | he broke off | they say. | He did this
kwaLsiii yacm tc'amufi no la yaem but 'bun85 tc't-
they say. | For belly | he put it | they say. | For stomach | he hung it
teLbuL yacni udjibun s'usbadut Lo' uye' nocii- 14
they say. | For his heart | when he slapped it | grass | under [ he put it
so The prefix na- (III, 48), the sign of the 2nd. per. sing, n, and the
root -Lut "to cause to burn" (III, 239).
si Cf. Hupa xoideai du win teat (I, 175, 15).
82 Cf. Hupa prefix de d- (III, 61).
83 Sing, imp., cf. Hupa iLtcwe (I, 278, 8; III, 276-7). It is frequently
used in this manner with intransitive verbs where the needed transitive form
does not exist.
84 Cf. Hupa xun ne yeuw te "I will talk" (I, 217, 11; III, 246).
ss Cf. Hupa xomit (I, 102, 15).
80 University of California Publications. [AM- ARCH. ETH.
ean yacm uteleebufi Lets tboj86 noencan yacm
they say. | For his liver | clay | round | he put it | they say.
2 utcotciLbun tcoyiha€ noencan yaem udjlcicte€
For his kidney | again | he put it | they say. | His lungs
d jee gun t 'ats87 no^ €an yae ni Lo' nes tc 'n gun tcut
he divided | he put it | they say. | Grass long | he pushed in
4 yaem dikwondi dican selimun88 tc'in yaem cic
they say. | ''What kind | what | blood will be?" | he said | they say. |
Ochre (?)
tc ' gun sut yac m kw cic bun to 6' Ian tc 'in yae m
he pounded up | they say. | "For ochre | water | get" | he said | they say.
6 noLtin ya€m to kw? na s 'is bile yaenl udac89 tc'istcin
He laid him down | they say. Water | he sprinkled around him I they say. |
His mouth he made
yacm buntc tc'istcin ya«m 6nac tc'istcin yaem
they say. | His nose | he made | they say. | His eyes | he made | they say |
two.
8 ka« dantecamun tc'in yaem ulaic uLtci tc'in
"How will it be?" | he said | they say. | "His penis make" | he said
ya€m otcok n^kkae tc'istcin yacm djeekuLtcuL
they say. | His testicles | two j he made | they say. j ' ' Split it ' '
10 tc'in yacm kae tc'in yaem ben!Lke€e tc'in yaem
he said | they say. | "Quickly" | he said | they say. "I have finished" |
he said | they say.
a' kasya yaeni diduk' yistot disinuii taiyis-
Cloud | came up | they say | east. | Fog | in the west | came up
12 tan yaem kac totbuL80 tc'in ya«m wanuntcl6
they say. | "Well, J let it rain" | he said | they say. | "Wind
tc 'n noL yoL91 tc 'in yac ni yi duk ' ya' bie n do bun
let it blow" | he said | they say. | "Up | in sky | shall not be,
14 oyacts wanuntcibun tc'in yaem kae totbuL yis-
little | shall be wind" | he said | they say. | "Well, let it rain | fog in,"
ss The stem -boj is probably connected with Hupa verbal root -mas
-mats (III, 240) and with a noun stem found in southern Athapascan
meaning wheel.
87 Cf. Hupa -tats -tas "to cut a gash" (III, 268).
88 Hupa tsellin (I, 169, 10) shows the nasal which has changed b
to m.
89 Cf. Hupa xotda (I, 112, 14).
so The 3rd. sing, of the imp. cf. Ill, 132.
»i For the root cf. Hupa -yol -yoL (III, 221).
VOL. 5] Goddard.—Kato Texts. 81
totbi* tc'in yaenl tetbil* yaem dokogisin*92 yaem
he said | they say. | It rained | they say. | One could not see | they say.
ya'bieuiie kowunsuL93 yaem gunt'e ca kanac dlcan 2
sky in it was hot | they say now. | Sun | came up. | ' ' What
cabun tc'in yaem kwone co€6le sulbun tc'in yaem
sun shall be?" | he said | they say. | "Fire | fix | for heat" | he said | they
say.
nagai Lee nagai bun nagai tc'in ya«m us tun na- 4
"Moon | night | shall go | moon" | he said J they say. | Cold | moon.
gai kwun Lan
All.
nanagutya ya«m daneoeha« se dje« yoL t§L kwuc94 6
He came down | they say. | "Who | stone | can kick open I wonder?"
tc'in yaem d$ncoehae tcun dje€6t'askwuc tc'in
he said | they say. | "Who | tree | can split open I wonder" | he said
ya«ni kae beceai« tc'in ya«m nagai ted dohae s
they say. | "Well, | I will try" | he said | they say. | Nagaitco ] he didn't
tcun djeegunt'as yaem kae ci beceai€ tc'in yaenT
tree | split | they say. | ' ' Well | I | will try, " | he said | they say,
tc'enec danco€hae Lutskwuc tc'in yaem tc'enec 10
Thunder. | ' ' Who | stoutest I wonder, ' ' | he said, | they say, | Thunder.
nagaitco dohac se taskal yaem dohae tc'un do-
Nagaitco ) didn't | stone break [ they say. | Didn't | tree | didn't kick open
hae djee gul tale yaem ci beceai€ tc'in ya€m tc'e- 12
they say. | "I | will try," | he said | they say, | Thunder.
nec se naniLt^le ya€m se dje€gult^le yaem se
Bock | he kicked | they say. | Bock | he kicked open | they say. | Bock
guctyil ya€m se ontguc se djeeiLtale tc'in yaenl 14
broke to pieces they say. | "Bock j go look at." | "Bock | he kicked
open" | he said | they say.
kae tcum mec eaic tc'in yaem tcun dje€guLtal« yaem
"Well | tree I will try" he said | they say. | Tree | he kicked open j
they say.
tcun guctyil yaem tc'enec nagaitco nanagutya ie
Tree | split to pieces | they say. | Thunder, | Nagaitco | came down
»2 Cf. Hupa xowesennei (I, 120, 5).
»3 The prefix is Hupa xo- (III, 94).
a* Hupa root -taL -tul -tuL (III, 261); this may be the form used as
3rd. sing. imp. in Hupa; the suffix -kwuc indicates speculation on the part
of the speaker.
82 University of California Publications. O*. ARCH. ETH.
yaeni dl k'wun nagaitco tok'wut' nodunt$L dan-
they say. | "This | on | Nagaitco | water on | you step." | "Who
2 coehae to nodotajjkwuc heu6 tc'in yaem nagaitco
water j can stand on! " | '"Yes" | he said | they say. | Nagaitco
to k 'wun no t gun t$le y ae m kwun ye tc ' gun tale yae ni
water j on | stood | they say. | In it he sank | they say,
4 bantoeble tc'enec ci bec«aie tc'in yaem tc'enec
ocean in. | Thunder | "I | I will try" | he said | they say. | Thunder
to k'wut' n6tguntal« yaem kwkwe6 Laha* kwuL
water | on | he stepped | they say. | His foot | one | with
6 notguntal6 yaem beniLke€e' kae tc'in yaem guL-
he stood | they say. | ' * 1 have finished, | hurry " | he said | they say. | It was
evening
gel* yae ni
they say.
8 tetbil* yaem tetbil* ya€m kwunL^n djifi kwun-
It rained | they say. j It rained | they say. | Every | day | every
Lan uLgul tutbuL yaem kwunL^n Lec d^nteca-
evening j it rained | they say. | Every | night. | ' ' What will be,
10 mufi da 6 nee un co tutbuL hai kwun Lan yiLkai
what will happen, | too much | it rains | the | every | morning, ' ;
ya€n ya€m95 dlcon yistot conk nee otc'uii*
they said | they say. | Some way | fog | well | ground | close to
12 no in tan yaem yistot a' tgungetc yaem
spread | they say | fog. | Clouds | were thick | they say.
gunt'e nanec kwon€ n gun do6 yacm uyacts kwon«
Now j people | fire | was not | they say. | Little | fire
14 sline yae m ca* nae ta' L te mun^98 yae ni to kwun teL-
became | they say. | Creeks | were full | they say. | Water | valley in
bi«k' to Leges cac yaem ka€ beniLke^e' tc'in
water j encircled | they say. | "Well, | I finish" | he said
16 yaem nagaitco heu€ tc'in yaem kae yaLdacbun97
they say, | Nagaitco. | "Yes" | he said | they say. | "Well, | you must
jump up,
La« ya' k'wut' noLdacbufi97 tc'in yaem ci La«
another | sky on | you must jump to " | he said | they say. | " I | too
e5 The first, yaen, is the quoted form and the second the affirmative form.
»e Cf. Hupa root -men -min "to fill up" (III, 241).
87 Note that the inception and completion of the act are both men-
tioned. They seem to be included in many cases for literary complete-
ness where they are not needed to make the meaning clear.
VOL. 5] Goddard.—Kato Texts. 83
kwue le dja*98 tc 'in ya« m guL gel* un ha« Lan L ta< ki
I will do that" | he said | they say. | " Night | every | kind
n tes laL de€ a dul le* dja« tc 'in ya« m kwun Lan tut- 2
when sleeps | we will do it" | he said | they say. | Every | it rained
buL ya€m kwunLan yiLkai kwunLan djin kwun-
they say. j Every | morning, | every | day, | every
Lan Lee Lenechae nanec nteslaL99 yaem natc'un- 4
night. | All | people | went to sleep | they say. | It fell
kiit'100 yaem ya' ne« ndoe ya«m nesdun ne«
they say, | sky. | Land | was not | they say. | Far | land
ndoe yaem to can Len«a« yaem banto* Leneeha« 6
was not | they say. | Water | only | met | they say, ocean. | All
nom telat ya€m gestco Lene€ha« telat ya«m
grizzlies | drowned | they say. | Elks | all | drowned | they say.
buttco Lene«ha€ telat yaem buts Lenecha« telat 8
Panther | all | drowned | they say. | Wildcats .| aU | drowned
ya«m intcec Lene«ha« yaem Lan Lta^kl telat
they say. | Deer | all | drowned | they say. | All | every kind | drowned
ya«m to tes ya hut tcun do ya«m nee ndo ya«m 10
they say. | Water | when it went | trees | were not | they say. | Land | was
not | they say.
nanec slinc ya€nl botc tylts nom yitco101 gul-
People | became | they say. | Seal, | sea-lion, | grizzly | dance-house | built
yl« ya€m co yok neck'a yaente ya«m 12
they say. | In vain | way | world over | they looked | they say.
hai gulyi* yaem ne€ neon katinmbl6 gulsan102
There | they built it | they say. | Ground | good | Usal | it was found
ya€m gulsamt hai gunL^n ya€ni tyits telan na- 1*4
they say. | It was found because | there | are many | they say, | sea-lions. |
Whale | human
nec tc'ek slin« yaem telafi hai hit' Lk'aG108 k'wa'
woman | became | they say. | Whale | that is why | is fat | fat
98 The suffix -djae is used with the first person for intended actions.
99 Cf. Hupa root -lal -laL (III, 232).
100 Cf. Hupa nainxut "it dropped down" (I, 115, 14).
101 yik and yit are two forms in other dialects of a monosyllabic noun
meaning house. In the next word this stem is a verbal root.
102 cf. dowiltsan "it was not seen" (I, 341, 9). It seems doubtful
if these forms in 1, clearly passive in Hupa, are really passive in Kato.
They seem to be rather simple neutral forms of the verb.
103 The equivalent of Hupa Lukkau "it is fat" (III, 202).
84 University of California Publications. CAM- ABCH- ETH-
ntcaa nom ndoe yaem Loyacts ts'undunnakaicta
much. | Grizzlies { were not | they say. ) Suckers | blue lizards
2 tonai n do* hut talgal104 ya«m tonai ndo«hut dl-
fish I were not when I were thrown in water I they say. I Fish I when were
not | "What
can tonai bun tcieseetco talgal yaem tobie ges
fish will bef" | Bull-snake | was thrown in water | they say. | In water |
black salmon
4 slin« ya«m dullants talgal yaem tobi« datca'hal
became | they say. | Salamanders | were thrown in water j they say. j
Water in | hook-bill
slin« ya«m naLcotc talgal ya«m tobie Lok' sline
became | they say. | Grass-snake | was thrown in water | they say. | Water
in | steel-head j became
6 yaem sal gits talgal yaenl tobi€ Loyacgaitc bun
they say. | Lizard | was thrown in water | they say. | Water in | trout j
shall be.
Loyactc tc'tce' yaem kt0kak'eebun ckakV tc'in
Trout | cried | they say | his net for. | "My net" | he said
8 ya«m Lan Lta'ki cu kwayaeacit yaem tc'kak'105
they say. | Many | every kind | in vain | they gave him | they say. | Net
guLtcinkwan yaem tc'kak' guLLonit106 bienogultin
he had made | they say. | Net | when he wove | he put him in
10 yaem tc'tdennel* yaem takw?wulgal yaem hota
they say. | He stopped crying | they say. | He was thrown in water | they
say. j Then
Loyactc s'uslin€ yaeni dican kaleaebufi tobie tc'in
trout j he became | they say. | "What | will grow | water in" | he said
12 ya«m lat107 kal«ae ya«m tobl« bantoe yoetcilein
they say. | Sea-weed | grew | they say | water in, | ocean. | Abalones
kalea« ya€m bantco kal€ae yaem bantoebie tekus-
grew | they say. | Mussels | grew [ they say, j ocean in. | Kelp
14 le« to ye kal€a« ya«m sulsusk^fiii kalea« ya«nl
water under | grew | they say. | (A kelp) | grew | they say
banto€bie tcunktct'in kaleae ya«m bantoebi€ Lan
ocean in. | Abalone-sausage | grew | they say | ocean in. | Many
104 Cf. Hupa root -waL -wul -WUL "to throw" (III, 222).
106 Cf. Hupa kixxak (I, 256, 7) and kwkakV (Hupa xoxakke)
and c ka k'e€ above. We have here the tc=Hupa prepalatal k, k aspi-
rated=Hupa x, and an unaspirated k common to both dialects.
io« Cf. Hupa -Lon -L6 "to twine baskets" (III, 239).
107 Cf. Hupa la (III, 13).
VOL. 5] Goddard.—Kato Texts. 85
L ta' ki ka leae ya€ ni L6 Ltso ka l€ae ya« ni ban to6-
different kinds | grew | they say. | Grass blue | grew | they say | ocean in.
bie dic$n Ledomun tc'in ya«m Lan beya€leai€ 2
"What | salt will be?" | he said | they say. | Many | they tasted
yaenl tc'woctcee ban to6 tc'woctce* hai Ledon€
they say. | Foam ocean | foam | that | salt
slin€ ya€m nanec biye* Ledonc hai beleaie yacnl 4
became j they say. | Indians | their | salt | that | they tried | they say.
te'an buL nadeltcamun tc'amuL nakomuL na del-
Food | with it j they shall eat, | food with. | Clover with they shall eat.
tea mini hai neon yaenl Ledon€ banto€ daticamun 6
That | good | they say salt | ocean. ' ' What will be
to kwundikasmufi dadin€acmufi di bantoe te'in
water | - - | this j ocean?" | he said
ya€m de bantoe naieaebuii taieacbun kwun nun un 8
they say, | "this | ocean. | It will have waves, j It will settle back. | Up
this way
saibun tc'in yaem sai k'wut tcin us dm*108 yaeni
sand will be, " | he said | they say. | Sand on top | shone | they say.
sutdi tekusle€ nolkubbun109 tc'in yacm telaii utt- 10
"Old | kelp | will float ashore,." he said | they say. | "Whales | old ones
yac no la bun tc'in yaem nanec yamun tonai tonai-
will float ashore" | he said they say. | "People | will eat | fish, | 'fish big.'
ntcao tyits nolabundja* yaetamundjae ncomundja6 12
Sea-lions | will come ashore. They will eat. | Good will be, ' '
tc'in ya€m t '^n t gul yos110 beksufihit ncomundja6 tc'a-
he said | they say. | "Devil-fish | ugly although | will be good, I they will
eat it"
mundja* tc'in yacm tonai bantoebic Lk'abundja* 14
he said j they say. | "Fish | ocean in j will be fat"
tc 'in ya« m n co mun dja€ Lan L ta' ki bun djae ban-
he said | they say. ' ' It will be good. | Many j different kinds | will be [
ocean in"
to«bie tc'in yacni tobuttco bundja« tc'in ya«m 16
he said | they say. | ' ' Water panther | will be " | he said j they say.
IDS The Hupa root -den -din "to be light. ' ' This probably refers to
the phosphorescence of the old kelp.
109 The root is -kut, to float; with b for t by assimilation,
no Possibly this contains the root -yos "to pull" (III, 221).
86 University of California Publications. [AM- ARCH. ETH.
setonai bundja* nanec tc'ebebun tc'in yaenl to-
" 'Stone fish' I will be, I people I he will catch" I he said I they say. I
« * Fish teeth long/
2 naiwoenes gesLciin6 tonai tyits tc'ebebundja* tc'in
gesLciine | fish, | sea-lion | he will catch " | he said
yaem tatc'kwuleacbundja€ tc'in yaenl tyits kwe€
they say. j "He will come out of the water," | he said J they say. | <( Sea-
lion | foot
4 ndoebundjac tc'in ya€m kwtV biindja* tc'in
none will be" | he said | they say. | "His tail | will be" | he said
yaem woentca' bundja6 tc'in yacm tcun dobun-
they say. | "Teeth large | will be" | he said | they say. | "Trees | will not be
6 djae bantocbi€ tonLuts bundja* bantocbie tc'in
ocean in. | Water rough | will be, | ocean in" | he said
ya«m
they say.
8 gactco natguL*a« yacm tgama tc'ibetciii nat-
Kedwood | he stood up | they say. | Shore along | fir | he stood up
guL«ae ya«m tc'ibetcin neeutciedun didaeun tc'-
they say. | Firs | earth tail place | north | he made along
10 giiLtciL yaem natguL€ae yaem nee banto« titcina
they say. | He stood it up | they say. { Land | ocean | in front of
bus tc'guLtciL yaem yidaeun se nogac$c yaem
slide | he made along | they say. | From the north | stones | he put down |
they say.
12 yoonha* banto€ nunyiLtsuL ya«m yoyinuk' kwae-
Yonder | ocean | beats against it | they say. | Far south | it does that
giilleL yaem needulbai natguLe^L ya«m dultcik111
they say. | (A pine) | he stood up | they say. | Yellow pine
14 natguLe^L ya€m nesduiiha< natguLe^L yaem ts'us-
he stood up | they say. | Far away | he stood up | they say. | Mountains
noe natguL«aL yaem to utcina hainukkV dotcoe-
he stood up | they say | water | in front of. | Way south | he didn 't stop,
16 dai natguL«aL ya€m kagiileaL yaem gactco na-
he stood them up | they say. | They grew up | they say. | Eedwoods, | pines,
deltc112 ne'dulbai k'eguLyil yaem atk'e113 tgunna-
pines | he placed in a row | they say. | Back | he looked around
in The Hupa name is dil tcwag (I, 246, footnote).
112 na del6 seems to refer to the hanging of the cones. Cf. na del*
(I, 39).
us It has the reflexive pronoun and the postpositional particle -k 'e.
VOL. 5] Goddard.—Kato Texts. 87
tgutguc yaem kagulc$L yaem g^ctco gunnes
they say | were growing | they say. | Kedwoods | were tall
ya€ ni se nat guL C^,L ya€ ni u yacts ca' na« ts 't guL- 2
they say. | Stones | he stood up along | they say. | Small | creeks | he made
with his foot
t$L ya«m tc ' gul lin teL ta' di to ncomundja6 tc'in
they say. ' ' They run down where | that | water | will be good, " | he said
yaem di tanamundja6 tc'in yaem bantoe can dohaeta- 4
they say. | "This | they will drink," | he said [ they say. | "Ocean | only |
they will not drink, "
namundja6 tc'in yacm kal€ae tc'guLtciL yaem tgunna-
he said | they say. | Growing up | he placed along | they say. | He looked
around
tguc atk'e ka gul e$L kwgii ya€m tosi€dun kunundunne 6
behind himself | they had grown along | they say. | Water-head-place |
becoming near,
sa' dun hae ts ' kiin nee114 yae ni a tc 'uii€ n co ne ka gul ea lit
alone | he talked | they say | to himself. | "It is good | they are growing
along"
tc'in ya«m ca' nae tc'guLtciL yacm di tanamundja€ 8
he said | they say. | Creeks | he made along | they say. | "This | they will
drink, ' '
tc'in ya€ni haihit' Leneehac haihit' tang,n yaem
he said | they say. | That is why | all | that is why | drink | they say.
Lan L ta' ki to n co nit do dun k 'o tcit in tcee ta na- 10
"Many | different kinds | water is good because | it is not salt because |
deer | will drink,
mundja6 gestco tanamundja* buttco tanamundjae
elk | will drink j panther | will drink,
sat tco tanamundja€ tc'in yaem tcun kalea€ tc'- 12
fisher | will drink" | he said | they say. | Trees | grow up | he made along
guLtciL yaem atk'e tc'onagutguc yaem kaguLeaL-
they say. | Behind himself | he looked | they say. ] They had grown up along
kwan yaem t'akwilm datc^n6 tc'ussaie tanamun- 14
they say. | ' ' Birds, | ravens, | chicken-hawks | will drink ' '
djae tc'in yacm dataits tanamundjac slus tanamundja*
he said | they say. | "Grey-squirrels | will drink, | ground-squirrels | will
drink"
tc 'in yae ni vbgk cshmrdshrdcmwf bvy qkgzx cmf wyp rdlu 16
he said | they say. | "Quail | will drink" | he said | they say. | "Many
Cf. Hupa tcexunneuw; (I, 272, 6; III, 246).
88 University of California Publications. CAM- ARCH. ETH.
L ta' ki ta na mun d jae tc 'in yac ni to gic tciL to
different kinds J will drink" | he said | they say. | "Water j I place along, |
water
2 neon tc'in yaem Lan g^ctco kagule$L tc'in ya«m
good," | he said j they say. | "Many | redwoods | grew up along" | he
said j they say.
kagul'aL yaem hainukk'a* to tc'guLtciL ya€m
They grew up along | they say. | Toward the south | water | he placed they
say.
4 sakto* nanguLtal* ya€m saktoebun tc'in yaem di
Springs | he kicked out | they say. | ' ' Springs will be " | he said | they say. |
"This
intce* biyiye tc'in yaem tc'nunkut kwlo tc'guL-
deer | theirs is" | he said | they say, | "deer-licks." j His dog | he took
along
6 teL ya€m to taina^i115 UL tc'in yaem kw?lo tagi-
they say. | "Water | drink" | he told him | they say, | his dog. | He drank
nan ya€m km La« Leneeha€ tana mun djae
they say, ) himself j too. | "All | will drink
8 Lan Lta' ki t'akwilm tana mun dja€ tc'in yaem
many j different kinds | birds | will drink " | he said | they say.
tcun ka gul e^L ya« ni sa tcun kal €ae tc ' gun, tciL
Trees J grew up along | they say. | Tan-oaks | grow up | he made along
10 yae ni Lan L ta' ki kal «a« te ' guL tciL ya« ni tc 'I-
they say. | Many | different kinds | grow up | he made along | they say. |
Firs,
betcin gactco tc'ibetciii nadeLets kaleae tc'guL-
redwoods, | firs, | pines | grow up | he made along
12 tciL yae ni to tc ' guL tciL yae ni ca' nae ta' ts 't te guL-
they say. | Water | he placed along | they say. | Creeks | he dragged his foot
taL yaem to tc ' gul lin bun nee natguL«^L yaem
they say. | Water | will flow | land | he placed along on edge | they say.
14 kaleae tc'guLtciL tcun se noga^c ya€m ts'usno€
Grow up | he made | trees, | stones | he placed | they say. | Mountains
gut tea' ya€m kowiyaL ya'm tc'unt'an kwunt'a-
were big | they say. | Were growing j they say. | "Acorns will grow"
16 mundja* tc'in yaem tc'nneLin« bantoe atk'e tcun
he said | they say. | He looked | ocean | behind himself | trees
tc'onatguc yaem se nogaeac yaem to ncone
he looked at | they say.j Rocks | he placed, | they say. [ lt Water | is good,
Hupa would be tun din nun for the sing. imp.
VOL- 5] Goddard.—Kato Texts. 89
to guctcilet taganamun tc'in yaem g^cteo nat-
water | I place when | they will drink " | he said | they say. | Kedwoods |
he stood up along
guLe$L yacm tc'Ibetcin satcun nec natguLcaL yacm 2
they say. | Firs | tan-oaks, | land | he stood up along | they say.
ts'usno* natguL,eaL ya€m ntca'bundjac tc'in ya€nl
Mountains | he stood up along | they say. j "Large will be" | he said |
they say,
g^ctco tc'ttesya ya«m nee unasya yaem ts'tte- 4
* ' redwood. ' ' j He went | they say. j World | he went around | they say. | He
dragged his foot along
guLt$L yaem to nullinteLbun nadeLetc natguL«aL
they say, | water | will flow for. | Pines j he stood up along
yaem gactco natguleaL yaem tc'ibetcin ca' na« 6
they say. | Eedwoods | he stood up along | they say, | firs. | Creeks
tc'guLtciL yacm nec naunguLt^L yaem satcun
he made along | they say. | Ground | he kicked out | they say. | Tan-oaks
natguLeaL yaem ne*dulbai natguLeaL ya€m tko- 8
he stood up f they say. | Pines | he stood up they say. | Chestnuts
icts natguL«$L yaem se nogacac yaem atk'e tc'6-
he stood up | they say. Eocks | he placed | they say. | Behind himself J he
looked
gutguc yaenl guttca' se yaem ne€ natguLe^L 10
they say. | Became large | rocks | they say. | Ground | he stood up
yae m to ca? na6 ta gi nan yac m to n co ne tc 'in
they say. | Water, | creek j he drank | they say. j "Water | is good" | he said
yaem dultcikts natguLe^L ya«m se to 6naeaibun 12
they say. | Pines | he stood up along | they say. | ' ' Eocks | water J around
wiU be
aguclele tc'in yaem kin ha atc'iin€ kin nec tai-
I have made" I he said | they say, | himself | to himself | he talked. |
' ' Drink,
n^n c lots tc 'in ya€ nT Lan L ta^ ki ta na miin to 14
my dog" | he said | they say. | "Many j different kinds | will drink | water
n con se no ga eac yae ni bus no ga eac yac ni SCL-
good." | Eocks | he placed | they say. | Banks | he placed | they say. |
Stones white small
gaioyacts noga«ac ya*ni tc'unt'an natguL^L ya«- 16
he placed | they say. | White oaks | he stood up along | they say.
ni nadile Lahata natguL€^L ya*m Ltao Lahata
Sugar-pines | one at a time | he stood up along | they say. | Black oaks ]
one at a time
90 University of California Publications. [AM- ARCH-
natguLeaL yaem sakkenes natguLeaL yaem tc'ube
he stood up along | they say. | Valley oaks | he stood up along f they say. j
Firs
2 natguL«aL yaem Lahata to beceai€ tc'in yaem
he stood up along | they say, | one at a time. | " Water | I will try," | he
said | they say.
clots tainan tc'in yacm Lene€hac Lta*ki ta-
"My dog | drink/' | he said | they say. | "AH | different kinds | will drink "
4 namun tc'in yaem to neon tc'tteguLtaL
he said | they say, | ' ' water | good. ' ' \ He dragged his foot along
ya« m ca' nae ne€ na an guL taL ya€ m se no ga €ac
they say. | Creeks, | ground | he dragged his foot | they say. | Kocks | he
placed
6 yaem atk'e tc'neLin* yaem to tainan clots tc'in
they say. | Behind himself | he looked | they say. | " Water | drink, | my
dog/' | he said
yaem ci La€ tacnan tc'in yaem noni ta namun
they say. | "I, | too, | I drink" | he said | they say. | "Grizzlies I will
drink,
8 Lan L ta' kl ta na mun na nee ta na mun tc 'in yae m
many | different kinds | will drink. | People | will drink, " | he said | they say.
to gic tci le dl Lan L ta' kl ta na mun se no gac «ac e
"Water | I have placed | many | different kinds | will drink. | Eocks | I
have placed. "
10 ts'usnoe natguLeaL yaem tcun tc'ube natguLeaL
Mountains | he stood up along | they say. | Trees, | firs | he stood up along
ya«m tc'itc'an natguL€aL yaem uiitc' waited nat-
they say. | White oaks | he stood up along | they say. | Maul oaks | he stood
up along
12 guLeaL ya«m nadil6 kal€ae tc'guLeaL yaem gactco
they say. | Pines | grow up | he made along | they say. | Redwoods
na t guL eaL ya€ ni La ha ta
he stood up along | they say, | one at a time.
14 dullantc taguLgal ya«m ca' nae ts'unteL taguL-
Salamander | he threw in water | they say, | creeks. | Turtles | he threw
in water
gal yaem belin naduLbundja* dl kwot tc'in ya«-
they say. | "Eels | will come | this | creek" | he said | they say.
16 m da tcae hal ges ca' na« dl bie ges hi hen duL bun-
' ' Hook-bill, | black salmon, | creek | this in black salmon | will come in ' '
djae tc'in yaem Lok' handatta6 tun duL bun d jae
he said | they say. | "Steel-heads | last ones | will come in"
VOL. 5] Goddard.—Kato Texts. 91
tc'in yaem tonai 6 y acts tun duL bun djac tc'in
he said | they say. | ' ' Fish | small | will come, ' ' | he said
yaem t'anLtukts takatce tcisguntc ts'ek'enects 2
they say, | " (a fish) | crawfish | (small eels) | day eels."
nom Lamundja6 di ts'usno€k'wut' intce€ La-
" Grizzlies j will be many | this | mountain on. | Deer j will be many
mundja€ di ts'usnoek'wut' yac ta mun djae doha€wl- 4
this | mountain on. | They may eat. | No gall will have.
tcoyibundja* tV ya€tamundjae intce* conk tulka-
Raw | they may eat. | Deer | very | sweet will be.
mundja* buttco Lamundja6 k'untagits Lamundja6 6
Panthers | will be many. | Jack-rabbits | will be many
di ts'usn6ck'wut' tsusna dokwdjiyan ya€m st'6e
this | mountain on." | Yellow-jackets | he didn't like | they say. | Nearly
tcl yis tuk kut116 bunLtcintco tcunsisnats tc'istcin yaem g
he killed them. | Blue flies | wasps (?) | he made | they say.
naL gi ki yee kui. guL daL yae ni to n tea' bun tc 'in
Dog | his | with him | walked | they say. | " Water | will be big," | he said
ya«m ca' nac di kwot wantV oyacts ca' nae tonai 10
they say, | ' ' creek. | This | stream | some | small | creek | fish
hihenduLbundja€ tc'in yaem tonai ncomundjae
will go in" | he said | they say. | "Fish | will be good,"
tc'in yacm LO yac gaits Lamiindja6 Loyac Lanmndja6 12
he said | they say. | ' ' Trout | will be many, | suckers | will be many
di kwot k'aidoi ka lca€ bun dja€ di ts'usnoek'wut'
this | creek. | Brush | will grow up | this | mountain on. ' '
tunnic t'uii naltc'ul kalea€ tc'istcin yaem kwuntei 14
Manzanita, | white thorn | grow | he made | they say. | lt Valley
bundjae djan tc'in yaem in tee* Lanmndja* djan
will be | here, " | he said | they say. | ' ' Deer | will be many j here, ; '
tc'in yaem nom Lamundja6 djan tc'in yaem djan IQ
he said | they say. | ' ' Grizzlies | will be many | here, " | he said | they say. I
"Here
ts'usno* nat'aebundjae tc'in ya«nl djan L«guc La-
mountain | will stand up, " | he said | they say. | ' ' Here | rattlesnakes j will
be many
no The first element is the heart or vital principle. It usually has a
possessive prefix. Then yis tuk must mean to do something to this which
results in death.
92 University of California Publications. [ AM. ARCH. ETH.
mundja* blneedotel Lamundja* tcse€tco Lamundja*
water-snakes | will be many, | bull-snakes | will be many
2 djaii dl ne«k'wut' ne« ncobundja6 tc'in yaenl
here. | This | land on | land | good will be, " \ he said | they say.
kwunteL bundja* tc'ibe natguLea.L ya«ni g^ctco
' ' Valley | will be. " | Firs he stood up along | they say. | Redwoods
4 Lahata natguL«a.L yaem tc'ibe dultcik untc'wai-
one at a time | he stood up along | they say. | Firs, | yellow-pines, | maul oaks
tco natguL«aL yaem nomyacts noguLg^L yaenl
he stood up along j they say. Grizzly small | he threw down | they say.
6 to ntceebundja« tc'in ya«m to neon bun dja€ djan
"Water | will be bad," | he said | they say. j "Water | will be good | here,"
tc'in ya*m bustclo Lamundja* djan tc'in ya«m
he said | they say. | ' ' Owls will be many | here ' ' he said | they say.
8 busbuntc Lamundja* djan tc'in ya«m tcllil La-
" Barking-owls | will be many | here" | he said | they say. | "Screech-owl |
will be many
mundja6 djan tc'in ya«m tcibowitc djitcwots La-
here, " | he said | they say. | ' ' Little owl, | grosbeak | will be many, ' '
10 mundja6 tc'in yaem tc 'us saie tcun Lamundja6 dus-
he said | they say. | "Bluejays j will be many, | grouse,
tco ductc LonLgai Lamundja6 djan ts 'us noe k 'wut '
quails, | wood-rats | will be many | here | mountain onM
12 tc'in ya€m tcaLm Lamundja* tc'in yaem tcuntc'-
he said | they say. | "Varied robins | will be many" | he said | they say. |
' ' Woodcocks
gitco Lamundja6 tc'in ya€ni buntcbul Lamundjae
will be many " j he said | they say. | ' ' Yellowhammers | will be many,
14 tc'laki* Lamundja6 tcuntc'baoa Lamundja€ SCL-
sap-suckers | will be many, j Lewis wood-peckers | will be many. | Mockingbird
tcun dun m tc'olaki Lamundja« tc'in yaem seLtc'oi
meadowlarks | will be many," | he said they say. j "Herons
16 Lamundja6 tc'6' Lamundja* banyo Lamundja€ tc'in
will be many, blackbirds | will be many, | turtle-doves | will be many," I
he said
ya«m kwiyint Lamundjae tc'in yaem seLk'utdl
they say. | ' ' Pigeons | will be many, " | he said | they say. | ' ' Kingfishers
18 tonai tc'bebundja* tc'in ya«m tcun t kuts tse tcun
fish | will catch," | he said | they say. | "Buzzards,
VOL. 5] Goddard.—Kato Texts. 93
da t can* L,amundjae tc'ussai* Lamundja* djan tc'in
ravens | will be many, | chicken-hawks | will be many here" | he said
ya€m nacock'a Lamundja6 djan tc'in yaem ts'us- 2
they say. I ' ' Eobins | will be many | here " | he said j they say. | ' ' Moun-
tain tall
no«nes dik'wut' intce* Lamundja* tc'in ya«m
this on | deer | will be many" j he said | they say.
djan kwun teL bun dja« tc'in yacm tc'ibeuyacts bun- 4
"Here | valley will be," j he said | they say. | "Firs small | will be.
dja« wan t V n tea' bun dja« tut buL tot DUL 6 1 yats
Some | large will be. | Eain | let fall, | let it snow,
6 16 a' noya tc'in ya«m totbulde* taonyan to Q
let it hail, | clouds | let come," | he said | they say. | "If it rain, | let
streams rise. | Water
6 tea' tcan 61e tutbul neonyan tok'unha to n-
let be large. | Mud | let become. | It rains; | it stops increasing | it stops
raining. | Water | good
con naoledja* nantya yaenl hai kalea€ tc'istcin- 8
let it become again." | He came back | they say. j That | grow | he made
place
dun nan t ya yae ni
he came back | they say.
clots citLa117 nandaL 6duttge€ ka lea€ e kwa nan118 10
"My dog | my back | come along. | We will look." | Vegetation had
grown.
to nai nas de le kwa nan ca' na€ tal se gun tea Ge kwa nan
Fish | had become | creeks in. | Rocks | had become large.
n gun co ne kwa nan kakw tc'qaL yaem kakt<? kowin- 12
It had become good. | Fast | he walked | they say. | ' l Fast | walk
yaL clots UL tc'in ya€m ne€ n gun cone kwa nan
my dog," j he told him | they say. | Land | was good.
kwunteL slinekwan^n kal eae e kwa n^n Lene€ha€ Lta'- u
Valleys | had become. | Had grown up | all | different kinds.
ki to n us II ne kwa nan sakto€ slinekwan^n tcoyihae
Water | had begun to flow, j Springs | had become. "Again
to bec€aie niii Lae tainafi tc'in ya«m ts'ie ka- 16
water | I try. | You, j too, | drink," | he said | they say. | Brush | had
grown up.
117 dt La means literally * ' my butt. ' '
us The suffix kwa nan indicates conclusive evidence of something which
has happened without the knowledge of the speaker.
94 University of California Publications. [ AM. ARCH. ETH.
lea«ekwanan kakw? tc'qaL yaem nee coegilaae c-
Fast | he walked | they say. | ' ' Land | I made good, | my dog, ' '
2 lots uLtc'in yaem kwlo kakw? kowinyaL clots
he said to him | they say, | his dog. | ' l Fast | walk, | my dog. ' '
tc'unt'aii nest'ankwan yaem nadil6 nagi sane-
Acorns | were growing | they say. | Pine cones | were hanging.
4 kwanan nonktcun nes ya ne kwa nan tkoicts nesya-
Tar-weeds | were ripe. | Chestnuts | were ripe.
ne kwa nan k'ai« n cone kwa nan tunnuc etgayekwa-
Hazelnuts | were good. | Manzanita berries | were getting white.
6 nan119 LC ne« hae L ta' ki n co ne kwa nan t ga ya muii la ce<
All | different kinds | were good, | for eating. (?) | Buckeyes
n gun co ne kwa nan untcun et cine kwanan Lotco nes-
were good. | Peppernuts | were black. | Bunch grass | was ripe.
8 da ne kwanan adits kwi ya ne kwa nan nakwon bun da-
Grasshoppers | were growing. | Clover | was with seed.
ye e kwanan cacdun n gun co ne kwa nan ts'usno* kwi-
Bear-clover | was good. | Mountains | had grown.
10 ya ne kwa n$fi se kwi ya ne kwa nan L ta' ki tee ga yafi
Bocks | had grown. | Different kinds | they eat
n gun co ne kwa nan clots cSidullaoe tonai kwlyane-
were good. | <4My dog, | we made it good." | Fish | had grown
12 kwanan tcegamun tosiedun namdele gunt'e
they will eat. | ' ' Water-head-place | we have come | now. ' ' | Different kinds
ki nes ya ne kwan nan nahesdele yaem ktulo huL nai-
are ripe. | They went back | they say, | Ms dog | with him. | ^We will go
back, ' '
14 duL tc'in yaenl kakw? ts'usno6 kwi ya ne kwa n^ii
he said | they say. | ' ' Quickly, | mountains | have grown, ' '
tc'in yaem kwun te le kwa nan nee Loyacgaicts kwl-
he said j they say. | Flat had become | land. | Trout | had grown.
16 yane kwanan to neon n gus li ne kwa nan kakw? k5-
Water | good | was flowing. | "Fast | walk.
win yaL L ta' ki n gun co ne kwa n^n co I dul la Ge Irwa n^n
Different kinds | have become good, | we have made them good,
n» The root is -gai, ' ' white. ;
VOL. 5] Goddard.—Kato Texts. 95
clots kowunsulle ne€ n gun cone ts'ie nesyanekwa-
my dog. | It is warm. | Land | is good. ' ' \ Brush | has grown.
nj|ii L ta' ki ka lca« e kwa naja no m gun La ne kwa n$n 2
Different kinds | have come up. [ Grizzlies | have become many.
t'akwilm Le kwi ya ne kwa n$n to n gun co ne kwa nan
Birds j have all grown. | Water | has become good.
L6* kwi ya ne kwa n$n intcee Lan nagaye tc'egayan- 4
Grass } has grown. | Deer | many | walk | they will eat.
mun LC nee hac nes ya ne kwa n^n Lan L ta' ki Lo'
All | have grown. | Many | different kinds | grass
ka lea€ e kwa n^n wun do bun ne kwa n$ii dokwinaye 6
have grown. | Some were small | could not grow
wuii kwan^n L€guc gun La ne kwa na^i binecdotel
some | were. | Rattlesnakes | have become many. | Water-snakes
gun La ne kwa nan ts'unteL ta tc 'UL ate e kwa nan gun La- 8
have become many. | Turtles | have come out of water | have become many.
ne kwa n$n Lan L ta* ki kwi ya ne kwa n$n ts 'us noc
Many j different kinds | have grown. | Mountains
kwi ya ne kwa n^ii kwunteL slinekwanaii kakw? gunyaL 10
have grown. | Valleys | have become. | ' ' Fast | walk.
to tacn^n nin Lae tain^n tc'in ya€m kwlo
Water | I drink. | You, | too, | drink/' | he said | they say | his dog.
gunt'e namdulle kunduntc nasdulline clots ont- 12
' ' Now | we are coming back. | Close | we are, | my dog. | Look
guc de k 'a ts 'us noe kwi yan kwaii nes yan L ta' ki
here. | Mountains | have grown. | Have grown | different kinds.
se kwi ya ne kwa nan ts'ic kal eae e kwa n^n Lene€ha« 14
Stones | have grown. | Brush | has come up. | All
L ta' ki nes ya e kwa nan na ni duL te le kun un diin ne
different kinds | are growing. | We are about to arrive. | It is near,
clots uLtc'in yaem nacdactele haidee tc'in yaem 16
my dog," | he said to him | they say. | "I am about to get back | north" |
he said | they say,
atc'uii6 nacdactele haidee nacdactele haide6 nac-
to himself. | ' ' I am about to get back | north. " | ' ' I am about to get back |
north. | I am about to get back
dactele haide* tc'in yaem atc'ufi6 18
north," | he said | they say, | to himself.
kwun Lg,n
All.
96 University of California Publications. [AM- ARCH. ETH.
III.— THE SECURING OF LIGHT.
(First Version.)
no«iiean dinuk' yaem us tun yaem dise«
His head | he placed ] south | they say. | It was cold | they say. | West
2 kt0si< n6€neafi yaem us tun yaem didee kt0sle
his head | he placed | they say. | It was cold | they say. | North | his head
noenean yaem us tun yaem diduk' kwsle noeneafi
he placed | they say. | It was cold | they say. | East | his head | he placed
4 ya€m gunsuL yaem kt0sl« t$ yac te le120 k'$tdee
they say. ) It became warm | they say | his head. | " I shall go | soon. ' '
tc'ttesya ya«m naLgi dic$n ciyeebun tc'in yaem
He started | they say. | "Dog | what | mine will be?" | he said | they say.
6 Lan L ta' kits coe bel eai« yae ni yai in tan€ na neL t$le
Many | all kinds | in vain | he tried | they say. | Mole | he kicked out
ya«m dosdjiyane tc'in ya«m naneLta> ya«m
they say. | "I do not want it," | he said | they say. | He kicked out |
they say,
8 Lon tc ' gee nects di kwuc clobun tc'in ya«m kae
long-eared mouse, j ' ' This | I guess | my dog will be " j he said | they say. |
1 'Come,
kuc wo' n^L nes dun ne Le« nes dun c wo' nae uii Lon no-
go. | It is far. | Night far. | Are you hungry? | Squirrel | you want
10 tciyan ucg^fi do ye donodjiyane tc'unt'aii no-
I kill! " | "No. | We do not want it. | Acorns | we want,
dji ya ne na kwon no dji ya ne kae ko wo' duL na-
clover | we want. " | " Come, | travel. | Swim across. ' '
12 no' bic121 tc 't tes dele ya« ni tc ' gun duL ya€ ni do ye-
They went | they say. | They went along | they say. | "I am tired.
he€e nacyic122 no' tic tc'ele yaem kae giduL tc'in
I will rest. | Lie down." | He sang | they say. | "Come, | we will go, "I
he said
14 ya«m kunundunne kwullucufi tc'in yaem nokwe«
they say. | "It is close I guess" | he said | they say. | "Your feet
120 The verb has an unusual and interesting form if it has been correctly
recorded. Either te se ya te le or tu cac te le would have been expected.
121 The root is -ble, -bee. Cf. Hupa -mee (III, 240). Hupa does not
have a corresponding form -muttf.
122 The root, -yic, is probably connected with a monosyllabic noun mean-
ing "breath."
VOL. 5] Goddard.—Kdto Texts. 97
neon tc'ttesdel* yaem donadultcafi tc'gai, yaeni
are good?" | They went on | they say. | He did not eat a meal, j He
walked | they say.
to can tanan ya«m kunundunne kwulliicun clots 2
Water | only | he drank j they say. j "It is becoming close | I guess, I
my dogs."
yaiintan* s'usk'ankwan tcunwiye tc'neLin* wainyai
Mole | had built a fire | tree under. | He looked at it. | He went around
wakt/?123 ts'uLsan yaeni da mean sulgitsungi s'us- 4
to one side; | he saw him | they say. | "Who is he?" | "Lizard it is. | Fire
he has built,
k'ankwan tcun witc'un€ tc'in yaem Ldntc'ge'nects
tree | under, " j he said | they say | long-eared mouse.
waktt? wai duL no tc 'OL san un ye sea ne no no' duL 6
"One side | we will go around. | He might see us." j "House j stands. |
You stop here.
notc'un€ kunnucylc ca sugginde* uLol k'ekitto'-
To you | I will tell. | Sun | when I carry [ its straps | you must bite off.
yac bun buL mine gin tel noLtenaebun benoLkeede€ 8
With J I shall carry ) you must leave. | You finish when
co' qo bun n huntc buL, tc 'in ya€ m d jan hae so' ti bun
you must poke me | your noses | with," | he said | they say. j "Here |
you lie.
k'adi* guLgelede6 yiheduL skee 10
Soon | night when | you go in | after me. ' '
yetc'gunyai yaem tc' si tcun yebie docdjiyane
He went in | they say, | Coyote | house in. | " Not I want
tc'an ntuclaL ctco heu€ yaetc'in yaeni ctco 12
food, | I will sleep, | my grandmother. ' ' \ ' ' Yes, ; ' \ they said | they say. j
"My grandmother
cgaLtcos watco heuc naeae si€ bie tc'uskat' yacn-
give me | blanket." | "Yes, | here." | Head | in it J he covered. | "You
sleep,
to' la le yae n to' la le yac n to' la le di d jl tc 'us wol k 'un- 14
you sleep | you sleep." | "What | makes noise? | Before
nun do kwa ni yac n to' la le ya€ n to' la le ya€ n to ' la le
it did not do that." | "You sleep, | you sleep, | you sleep."
nestcut ctcaitc ctco ntuclaL ne€ntcaa teslyaye 16
"I am afraid of you, j my grandchild." | "My grandmother, J I was
dreaming, j country large | I have traveled.
123 This adverb and the prefix, wa-, in the preceding word do not occur in
Hupa unless it is that used in verbs of giving, etc. (Ill, 44).
98 University of California Publications. [ AM. ARCH. ETH.
do yi he* e ya€ n to' la le ya€ n to' la le yae n to' la le yae n-
I am tired. " \" You sleep, | you sleep, | you sleep. ' ' \ They slept,
2 teslaL yaem Lon tc ' gee nects nantya ya'm kwuntc
they sa/. | Long-eared-mice | came back | they say. | Their noses
buL ts'usqot ya'm ka< benibke^e tc'in ya«m Lon-
with | they poked | they say. | "Well, | I have finished" | he said | they
say, | long-eared-mouse.
4 tc ' ge* nects 6 daie tc 'e na' duL tc 'in ya« m
' ' Outside | you go/ ' | he said | they say.
nuns'usdukk'e6 ya€m ca nuns 'us gin yaem tc'e-
He got up | they say. | Sun | he took up | they say. | He carried it out
6 ngiii yaem ka€ aLte nakucdunna* yaiintan*
they say. j "Well, | come on, | we will run. " | Mole
ts'uLsan yaem ca tegin tc'in yaem sulgits ts'uL-
saw them | they say. | ' ' Sun | he carries, " | he said | they say. | Lizard |
saw them
8 san yaem ca teginkwan tc'in ya«m tcun nun-
they say. | 1 1 Sun | he has carried, " | he said | they say. | Stick | he took up
s 'us tan yaeni ye naneLgal yaem tc'yantc nun-
they say. | House | he beat on | they say. | Women | got up
10 s'ustk'ai6 n^kka€hae kuctesnai yaem tc' si tcun
both, j They ran | they say. | Coyote
kwun tes yo ya€ ni kwun I yol yae ni kakw? kuc wo' naL
they chased | they say. | They followed him | they say. | ' ' Fast | run,
12 clots tc'in ya«m UL tc'in ya*m kwlo doylheee
my dogs," | he said | they say. | He told | they say | his dogs. | "I am tired
gunt'e tc'in ya«m tc' si tcun yelindufi kunundunne
now, " | he said | they say, | Coyote. | * * Yelindun | is getting close, ' '
14 tc'in yaem toLcunekwot hai k'wutta' kundunne
he said j they say. | ' ' Black water creek | this | country | close
yiye di nesundun ye seane tc'in ya«m UL tc'in
there | this | far | house | stands," | he said ( they say. | He told
16 ya«m kw?l6 y a tcuL sai k 'wut ' besgiii yaenl st'6e co«-
they say | his dogs. | YatcuLsaik 'wut ' | he carried it up | they say. |
"Nearly | I made it good,
gilaoe haiyi yae tc'in yacm heue st'6€ coegulla-
that, ' ' j they said | they say. | ' ' Yes, | nearly | you made it good.
18 Gekwan^n do be non sun kwan nan nondel* ya€m tc'-
You were not hiding it. " | They stopped | they say | women.
VOL. 5] Goddard.— Kato Texts. 99
yantc se 6'le hata' no no' del dun ha« se o' le hata'
"Stone | you become | there | where you are sitting, | stone | become." |
There
se slin< yaem dokegines yaeni se slinnut hai- 2
stone | they became | they say. | They didn't speak | they say, | stone | they
became because. | Up
duk'124 tc'geL ya«m tk'an125 yiduk' tk'an dun
he carried it | they say. | Kidge | up | ridge
kasgin126 yaem yebi« yenagutya yaem dodanco6 4
he brought it | they say. | House in | he went again | they say. | Nobody
ikone yebiek' nastgets yaem tc'enantya yaenl
knew it. | House inside | he looked around | they say. | He went out
again | they say.
c tug gun fats ya«m di k$l dac bun dja« hi gulkaL- 6
He sliced it up | they say. | ' ' This | shall come up | the j is going to be
day when.
dee di a tee ge gut cuk127 olyibundja* kwetnun kal-
This | atcegegutcuk | shall be called | afterward | shall come up.
d^cbundja« sunLants k^l d$e bun dja« c tug gut t 'as 8
Sunlantc | shall come up." | He sliced
yaem Lan c tug gut t 'as yaem Lan goyanee bundja6
they say | many. | He sliced | they say | many. | ' ' Stars | shall be
di tc'in ya€m yaeac ya'bieuii€ goyanee ya«m 10
these " | he said | they say. | He put up | sky in | stars | they say.
nutdoe suttac coetc'ullaG di ca kanacbundja* dl-
All gone. | First | he fixed, | ' ' This | sun | shall come up | east.
duk' k'enac bundja6 ca u na na dac bun dja« ca tc'in 12
It shall go down. | Sun | shall go around | sun,M | he said
yaem di Le€ nagaibundja€ u na na dac bun dja€ ca
they say. j ' ' This | night | shall travel. | It shall go around. | Sun
suLbundjae nagai ustunbundjac di n^kka* 14
shall be hot. | Moon | shaU be cold, | these | two. ' '
ctac dico€ dae128 c no dun129 wuntoLgucun cnan
"My father | something | up." | "Keep still. | Might be frightened." j
' ' My mother
124 The direction is west, hai duk ' meaning up hill, not east as it often
does.
125 Cf . Hupa duk kan.
126 Cf. bes gin above used of the start at the foot of the mountain.
i2T The name of certain bulbs, probably growing in clusters.
128 Most likely incomplete because of the interruption.
i2» ' ' Shut up, ' ; was the only meaning obtained. Its relations are quite
unknown.
100 University of California Publications. [AM. ARCH. ETH.
dico« kalea«kwan ontguc dek'a abi yenundac na-
something | has grown. | Look | there." | "Stop, | come in, | lie down
again. ' '
2 nuntuc ontguc dico« kaL^ts tc'yantc stiri yaeni
''Look, | something | is coming up." | Woman | lay | they say.
mic cnan didji tc'guctci* iXin heue nununduk-
"Say, | mother | what! | It is getting red." | "So it is. | Yes. | Get up."
4 k'e« cnan ontguc L^iiha* ts'usno* us sail yul
"My mother, | look." | "So it is. | Mountains | I see. | Over there,
La* neon ungi tc'gustci* n gun con ungi en$n dico«
too, | it is beautiful. | It is dawning. | It has become beautiful." | "My
mother, | something
6 kas yai c n$n ts 'us noe de IUG n tea' un gi qal ufi gi
is coming up. | My mother, | mountain | burns, | large it is. | It moves,
cnan ndulineuiigi cta€ diki yoi caungi k'egun-
my mother, | we can see." | "My father, | what | yonder!" | "Sun it is." j
"It is going down.
8 nacungi taunyai tc'in ya«m k'wunnun kw^nt'I
It went in the water," j he said | they say. | Yesterday | it did the same.
n tut dul laL c kik tce^ sut di co€ kas yai 6' t guc c tae
"We will sleep. | My boys." | "Wake up. Something J is coming up, j
look. | My father,
10 diki kas yai ontguc do nagai ant'e uwe qal-
what | comes upf | Look." | "No. | Moon | it is." | "O yes. | It moves.
ungi180 ctae k^L«utsungi cta« tcoyiha6 tc'guctci*-
My father | it is coming up. | My father | again | it dawns.
12 ungi cta« higuLkalungi ylskanuiigi nagai yoyi-
My father | day breaks. | It is daylight. | Moon | is up there.
haeungi ctae niikts qal ungi k'egunnac eta6 heue
My father | slowly j it moves. | It goes down, | my father. " | ' * Yes,
14 k'enactelungi coegilaae nagai k'enacbun nakka«
it will go down | I fixed it. | Moon | will go down." | Two
djin s 'us tin tc'sitcun ya«ni
days | lay | Coyote | they say.
kwun Lafi.
That is all.
130 He notes the fitness of the name "traveler."
VOL- 5] Goddard.—Kato Texts. 101
IV.— THE SECUEING OF LIGHT.
(Second Version.)
dlsec kt£sic n6ncan yaem didee kwsle noneafi
West j his head | he placed | they say. | North | his head | he placed
ya«m dlniik' kwsi6 none$n yaem diduk' kw?sT€ 2
they say. | South | his head | he placed | they say. | East | his head
nonean yacm gunsuL yaem kwsunda* onasllale
he placed | they say. | It became hot | they say | his forehead. | "1
dreamed
ca diduk' tc'ttesya yaem Lon tc ' gec nectc tak' 4
sun. ' ' | East | he started | they say. | Long-eared mice | three
s'uLsafi yacm klo tc'tteLtm yaem stcic nolsutde
he found | they say. | His dogs | he took along | they say. | "My heart |
falls
tak' clo isanl tc'tteLtm yaem ca 6 ye tc'ninya 6
three | my dogs | I find." J He took along | they say. | Sun | under | he
came
yacm beL k 'e tcin nac bun nandacbun cunqobun nuntc
they say. ''Eopes | you must bite off, | you must come back, | you must
poke me | your noses
buL wa tco wac an tc 'OL yoL yac ni n to? la le n to' la le g
with. ' ' | Blanket | through | he blew | they say. | « ' You sleep, you sleep. ' '
didauii tc'ttesgin yaem ca tegine tcinnaye
From the east | he carried it | they say. | ' ' Sun | he is carrying ' ; | one
says.
bagun tc'ninya yaem st'6e cogilaee benonsun- 10
Coast | he came | they say. | ' ' Nearly | I fixed it. " | ' ' You were hiding it.
kwan un gi se 6' le bun hai so' yin dun hac tes gin
Stones j become the | you stand place. ' ' | He carried
ya« ni ca 12
they say | sun.
kaldac a tci gut tcuk tco sunLans suttuldac goyane6
' ' Morning star | atciguttcuktco, | sunLans, | evening star, | stars. ' '
s'usda yaem kt^tcie nanea yacm nagai ca bent 'a u
He sat | they say. | His mind | moved about | they say. | (<Moon, | sun, |
you fly up
yabick' be nun La goyanee Lediin kasunyacbun k'e-
sky in. | You jump up | stars. | Morning | you must come up, | you must
go down,
102 University of California Publications. [AM. ARCH. ETH.
ninyacbun nee bi na hun dac bun diduk' Ledun ka-
world | you must go around. | East | morning | you must come up again.
2 na sun dac bun can di mun djac
Sunshine shall be."
s kits tc 'e nun ya yae ni 6 daie di dji s tac tc ' yantc
Boy | went out | they say, | outside. | "What, | my father!" | Woman
4 tc'enunya yaenl goyane* ka leae kwan uii gi yabi«k'
went out | they say. | "Stars | have sprung forth | sky in."
Le ne« ha kwa «a ya« ni L ta' ki'
All | gave him j they say | different things.
V.— THE STEALING OF FIEE.
6 kwone ndo€ yaem kwon« n do* hut ski natcul131
Fire | was not | they say. | Fire | was not when | boy | orphan
gulge* ya'm tc'elgal ya«m tee' ya«m tesme
was whipped | they say. | He was thrown out | they say. | He cried | they
say. | He looked
g yaem kwone s«am tc'in yaem kwon« ussan tc'unnl
they say. | "Fire | lies," | he said | they say. | " 'Fire | I find' | he says.
ski dan tci OL ge< tc'e no* yas 6* t guc tc 'en yai ta tci
Boy | who | whipped? | Go out. | Look." | He went out. | "Where
10 kwon« ul san di dee kwon« us san on t guc 6' t guc
fire | did you see!" | "North | fire | I saw. | Look." | "Look,
Le nee hae ski kwone yiL s^n kw^n L^un ha€ 6 no* Ian
all. | Boy | fire | has found." | "So it is. | Go after
12 kwoii* ta tci tc ' si tcun kwa to' yac tc ' le lintc ta tci
fire. | Where | Coyote? | Go for him. | Humming-bird | where?
kwo no' Ian ka« tc le lintc tc * nun yai tc ' si tcun tc ' qal
Get him." | "Well, | Humming-bird | came. | Coyote | walks."
14 la«L bae un to' yas kwoii6 o no' l$fi
"Ten | go. | Fire | get."
tc'ttesyai ya'm tc'nunya yaem cicbi* kwane<
They went | they say. | They arrived | they say | Bed mountain. | His
arms
16 ts'usla yaem kwon« kVut' djlkwontco kwoii* k'wut'
be held around it | they say. | Fire | on | Spider | fire | on
The word seems to be used of one entirely without relatives.
VOL. 5] Goddard.—Kato Texts. 103
s 'us tin yaem tc'nulkut yaem tc' si tcun a co€ ul le' 132
lay | they say. | They arrived | they say. | ' ' Coyote | dress yourself. ' '
atcoucle' tciin unoe tc'in yaem heu€ tc'in yacni 2
"I will dress myself | tree | behind," | he said | they say. | "Yes," j
he said | they say.
kte>sie nes slinkwan ya€nl a dee tc 'us Lo kwan yacm
His head | long | had become | they say. | He had girded himself | they
say.
6'tguc sgae ciye€ cundutc tc'in yaeni telelintc 4
"Look at j my hair | mine, | cousin," | he said | they say. | "Humming-
bird,
kae nm aco€ulle' heue tcuno6 Ltso s'uslinkwan
come, | you | dress yourself. ' ' | ' ' Yes, j tree behind. ' ' \ Blue | he had become
ya6 m L tcik us le' tc 'in yae ni tc le lintc co' tug guc 6
they say. | "Bed | I am," | he said | they say, | Humming-bird. | "Look
at me."
kae no do* oLk'an nucdac kwon€ ndoiungi tatcika
"WeU, | go ahead, | build a fire, | I will dance." | "Fire | is not."
" Where
k'un kwoiie ndulin6 tc'in ya6m nuedac Leneeha« 8
Just now | fire | we saw," | he said | they say. | "I will dance | all
c noL m« tc ' do' le yi ban tak ' tc ' do' le ca nuc dac
look at me. | Sing | eight | sing | for me. | I will dance,"
kae gun t gun m133 heue yam yaem Leneeha« nunyai 10
he exhorted them. | ' ' Yes, ' ' | they said | they say. | AU | came.
tc' gun dac yaem gunt'e kwon«18* qal tciin nadoL-
He danced | they say. | Now | fire | walked. | ' ' Wood | pile up. ' '
ffac heue tcun natguL«aie tc' gun dac ya€ni tc'si- 12
"Yes." | Wood | was piled up. | He danced | they say, | Coyote.
tcun telelintc tcun natguL*ai« ulai€ tc'nesda
Humming-bird | wood | piled up | its top | he sat
yaem tc' si tcun kw?dicee tcuLnat' nakaeha« ya«ni 14
they say. | Coyote | his shoulders | licked | both | they say.
kwone doslan dikwan yaem telelintc tc'sitcufi
Fire | did not laugh | what he did | they say. | HummiBg-bird | Coyote
132 This and the following word consist of the reflexive a t(d)-; coe, well;
a-, verbal prefix; root -le, to do. The t seems to drop in the imperative form.
1 33 kae, plural third person of the pronoun; gun, postposition; tgunni =
Hupa du wen ne. The word is said to be usually employed of public speak-
ing.
134 in the use of ' ' fire ' ' for dji kwon tco, its possessor, we may see a
figure of speech or an actual identification of the two.
104 University of California Publications. [AM. ARCH. ETH.
L tc 'une ke nee m dac dee kwon€ tc 'CL tac bun tc ' si-
together j talked | "I dance when j fire | you must carry out." | Coyote
2 tcun tc' nun dac ktetcok s'usnat' yaem kwofi6 tc'-
danced. j His testicles | he licked | they say. | Fire laughed
gullan yaem tclelintc kwone tc'eiLt^n yacm s'us-
they say. | Humming-bird | fire | he took out | they say. | He built a fire
4 k'an ya«m nagulkal haida€un yaenl ts'usno*
they say. | He walked back | from the north | they say. | Mountains
stuggunLul naguLLuL ya«ni haidaeun Lenecha« na-
he set on fire. | He burned over | they say. | From the north | all | people
6 nec kwon€ yeteLtan yaem neon kwaelaae tc 'si-
fire | took j they say. | "Well | he did | Coyote
tcun kwone tclelintc neon kwaelaoe kwone k't-
fire. | Humming-bird | weU | he did | fire | he stole.1'
8 teLtcode dinuk' tunLut tc' si tcun nanec Lenee-
" South | you burn, | Coyote. | People | all
hae kwon« blyeebun heue kacbie tucLuLdja* yok'
fire | theirs | will be." | "Yes, | tomorrow | I wiU burn." | "Way
10 ne< unanunLubbun yaekwoLtc'in ya€m tc'tteLut
earth j around you must burn/' | they told him | they say. | He burned
along
ya«m ot'ukw? gunt'e neeLeut naniLutde Lene€ha<
they say. | * l Way back | now | earth middle | we have burned. | All
12 kwon« yeteLtane tc'in ya«ni gunt'e namdulle
fire j have taken, " | he said | they say. | 1 1 Now | we are getting back.
kakw gunyaL kundunne Igilutungi heue nam dele-
Quickly j walk. | Close | we are burning. " | " Yes, | we are getting back.
14 kwannaii nam dele
We are back."
kwun
AU.
VOL. 5] Goddard.—Kato Texts. 105
VI.— MAKING THE VALLEYS.
kwiyan tc'y^nk'ucts Lene€hae dibafi intcec
Old men, | old women, | all | to other side | deer
otc'iin6 nasafi6 ya«m Lan ckik135 no' ilbufi136 La€- 2
to them | moved | they say many. | ' ' My children | you must stay. J One only
hae n he OL ka kwic187 yiskanit' takwiLt^n yaem guL-
we will pass the night. ' ' \ Daylight when | they were not home | they say. |
It was evening
gel6 yaem tea kw guL gele yaem yisk^n yacm tco- 4
they say. | It was very dark | they say. | It was day | they say. | Again
yihae ylguLkaL ya«m s dji don sut di138 yactce' yaem
it was daylight, | they say. | ' ' I am lonesome, ' ' | they cried | they say.
cot nayaiLk'an yaem kwonc uLgullut yaehesiiic 6
In vain | they built a fire, | they say | fire. | It was evening when | they
looked,
ya*m djinhut 6 nan kwa€ 6tae kwae dona nee
they say; | day time, | mother for | father | for. | Did not come back
ya« nl 8
they say.
ndiitdae tc'in yaem k 'I leaks kwiyants t'ekts
' ' Let us dance, ' ' | he said | they say, | ' l boys | larger boys | girls. ' ;
heue tc'in yaem Lan to* yas ndutdac tc'in yaem 10
"Yes," | he said | they say. | "Many | come, | we will dance " | he said |
they say.
se e duntc tc 'e gul lee yae nl de no' yas c kik t 'ekts
Sparrow-hawk | sang | they say. | ' ' Here | come | my boys | girls
de noLkut tc'in yaem ngiindac yaem Lan cn^fi 12
here | come/' | he said | they say. | They danced | they say, | many, j
"My mother
do ha€ na un t ya ye ctae do hae na un t ya ye ndutdac
you haven't come home. | My father, | you haven't come home, j We will
dance. ' '
Lan yiL kai se e duntc kw sic dac t V waL k 'uts yae nl 14
Many | days | sparrow-hawk | his head | feather | put in | they say.
135 Cf. Hupa xexaix, "boys" (I, 164, 16).
ise The root is -II, used in the plural only.
137 Literally * ' night will pass for us, " n he being used as object not
subject, and the verb being clearly active in form. Cf. the Hupa use of
verbs from the root -weL -wil -WIL with the same meaning except that -weL
is used of darkness and -ka of the dawn.
138 The last half of the word is of uncertain connection, the first
part is ' ' my heart. ' '
106 University of California Publications. LAM- ARCH. ETH.
nun dac kwan tun Lee djinhut yaem tutdaeac disee
They danced | night, | day-time | they say. | " We will take it | west
2 kwun teL bie une nun dac tgunnaisean ya€m necncee-
valley in. ' ' \ They danced. | They turned around | they say, | Mud springs in.
tcobi*189 to notc'uLtal ya«m haise* yites«an ya«m
Water | they kicked out | they say. | Down hill | they took it | they say.
4 saiseanbi* n gun dac yaem tgunnaisean yaem haide*
Sand in j they danced | they say. | They turned around | they say. | North
yitesean yacm kwunteLtsbi* haibanha* nainunean
they took it | they say. | "Valley small " | the other side | they took it across
6 ya«m haidacun yldaeun yitesean yaem kowunteL
they say, | from the north. | From the north | they took it | they say. |
Level
kwee buL nais€an yaem kwun teL biek' dinuk' yi-
feet | with | they took it around | they say. | Valley in | south | they
took it
8 tesean ya«m yinuk' yigae^L yaeni tc'ufi degiit-
they say. | South | they were carrying it | they say. | Sound | they heard
ts 'an yae nl
they say.
10 skik ngundackwan dohae 6ts'une nahessuntyai
' ' My children | have been dancing. | Not | to them | you went home, ' '
tc'in ya«m naltkut yaem ne« gun teL yaem kwun-
he said | they say. | They came back | they say. | Ground | was flat I they
say. | Valley
12 teL sline yaem dinuk* kinnecgulsuL yaem dinuk'
became | they say. | South | talking was heard | they say, | south.
diduk* kinnecgulsuL ya«m oyacts yae tc '6 SUL san
East | talking was heard | they say. | Little | they heard
14 yaem nutdo* 6dae kanaLts'I* yacm didee udae
they say. | It was gone. | Voices | they heard again | they say. | North |
voices
tulsuL ya«m ot'akw yide« 6da« gulsuL ya«m
came | they say. | Beyond | north [ voices | came | they say.
16 nesdun ot'akw? yldee oyacts nayaedlts'ea yaem
Far | beyond | north | little | they heard again | they say.
haaeedune 6dae yenaltsuL yaem nutdo6 yaetc'6suL-
Long time | voices | come again | they say. | It was gone | they heard
ia»nee "land," n cec "bad," tco "big," bi« "in"; a large mud
spring surrounded by mire. This spring disappeared after the earth-
quake of 1906.
VOL. 5] Goddard.—Kato Texts. 107
sail yaem dinuk' nesdun odae gulsuL yaem ha-
they say. | South | far | voices | came | they say. | Long time
Geedun« 6da« yenaLtsuL ya«ni kwun teL tco bie hi- 2
voices | came again | they say. | Bound valley in | south
nuk' 6dac yinaLtsuL yaem kol gotc tco bie kwuntel-
voices | came | they say. | Little Lake | valley becoming when
telit kwunteL ntcaotelit haae€dunc nundac ya€ni 4
valley | to be large when | long time | they danced | they say.
yoyinuk' nesdun ngundo6 yaem yok'un yoyinuk'
Far south | far away | it vanished j they say, | way off | far south.
yinaun oyacts nadeguttsan yacni neek'wut' nas- 6
From the south | little | they heard again | they say. | Land on | it was
again because
liiic ut kw$n hut na gut tea* ya€m tc'un ne«L€ut nas-
it was big again | they say | noise. | World middle | it had become when
linekwanhut tc'ufi gun tea' gunt'e kundufi nasline 8
noise | increased. | Now | close | it became
yaem naiga€^L yaem yinaun ot'^kt^ yidec naiga-
they say. | They were bringing it back | they say. | From the south | beyond |
north | they were bringing it back
€$L ya€m neeutcidufi haidaeuii naihese^]Q yaem 10
they say. | " World-its-tail-place " | from the north | they took it back |
they say
haida«un wun guttiyac yacnl wufi intce6 guile
from the north. | Some | became old | they say. | Some | deer | became
ya«m ots'inne yaedomun ya€m tc' nun nas yaem 12
they say. | Their legs | became small | they say. | They ran off | they say.
ts'iebie nom giille yaem kundun naslifi6 yaeni
Brush in | grizzlies [ they became | they say. | Near | it became j they say.
ts'usno6 bita' yegunn^c yaem dida«un kundiintc 14
Mountains | among | they went in j they say. | From the north | very close
naslin6 ya«m tc'un klnoldel haiduk* yeglnai*
it became | they say. | Noise | went. | East | they went in
yac ni yi nuk * yi gun n^c yae m hai nuk k 'ac se ta' dun 16
they say. | South | they went in they say. | South along | Eock creek
yeginai* ya«m ngundoe yaem
they went in | they say. | It vanished | they say. |
kwun
All.
108 University of California Publications. [ AM. ARCH. ETH.
VII.— THE PLACING OF THE ANIMALS.
skik teLkut yaem nakka* beL tc'tteslai ya*nl
Boys | went | they say, | two. | Ropes | he carried | they say.
2 gulk'au ya«m k^cklts natc'6' Lo k'llekts140 nakka*-
A fire was | they say. | Old man, | ' ' Set snare | boys, | two in a place
taha tc'oliedjae n$kka€ tcun nadoLea€bun n%kkacnak-
let be caught. | Two | sticks | let stand on end. ' ' \ Four
4 ka«141 tes del* yaem ts'I«bie natgutLon ya«m tc'us-
went | they say. | Brush in | he set snares | they say. | He caught
U«142 ya*ni Lae tcoyiha* buntgiyot143 tc'usli* yaem
they say | one. | Again | he drove, | he caught | they say.
6 ts'i* k'wunnoe^fi ya«m dinuk' tc'ttesm* ya«nT
Brush | on he placed | they say. | South | he looked | they say.
tco yi hae ts 'Ie k 'wun no €$n ya€ ni kac wiin do' «ac
Again | brush | on he put | they say. | " Quick, | take off
8 ts'ie tc'in yaem tcoyihae wundo'eac ts'ic dee-
brush,M | he said | they say. | " Again | take off | brush." | Spike buck.
soctc144 tcoyiha6 delkiicts145 wuntgune^n ya€m ckik
Again | fawn | he took it off | they say. | Boys
10 nan ya yae m ta' tci tes ya do hac nan t ya tc 'in
came | they say. | " Where | did he go? | He hasn't come back," | he said
yae m ta' tci Lac do hae n$n t ya tc 'in yae ni ta' tci
they say. | " Where | other one | he hasn't come back?" | he said | they
say. | "Where
12 tc'ttesya ciyee ckits dide« tc't tes dele tc'in yaem
did he go, | my | boy?" | "North | they went," | he said | they say.
kae tucke6 dohae kwee ts'uLsankwan yaem kae ci
"Well, | I will track him." | Not | track | he found | they say. | "Well, | I
1*0 Cf. Hupa kilaxutc, "boy" (I, 360, 3).
1*1 The Kato say ' * two-two ' ' instead of using a word corresponding
to Hupa dink.
1*2 Cf. Hupa tcisloi, "he played" (I, 144, 4).
1*3 For the first syllable cf. Hupa min- in several words containing
this root listed on page 221 of Vol. III.
i**dee "horn," -sos- "pointed," -tc "small." The s of the second
syllable has been assimilated by the following c.
1*5 Cf. Hupa dilleaxutc "deer-skin" (I, 230, 14) used in a dance, but
the usual word for fawn. It may mean spotted, since the skins used in
dances are often from deer which have retained their spots in part.
VOL. 5] Goddard.—Kato Texts. 109
Lae tuckec ndoye dohacussan tc'in ya«m noni
too | will track. " j " There is none. | I didn't find it," | he said I they
say. | "Grizzly
kwe« ucsanne tc'in yaem nanec kwe€ ndoye tc'in 2
track | I found," | he said | they say. | "Human | track | was not" | he
said
yaem nantyai doha«ts'uLsan kwe€
they say. | He came back. | He didn't find | track.
ta' t 'as in tce€ nak kae co n con kwa' la in tcee 4
"Butcher | deer | two." | "Very well | you did | deer
ckik tc'in yaem waunean gulk'an kwone but 'bun
my boys " | he said | they say. | He gave them. | Fire was | fire, j ' ' Stom-
ach for,
6teliebun tc'eLna* bedul*ai€ neon guLcunne tc'in 6
its liver for | roast." | "Let us try it. | Good | it smells," | he said
yae ni be te guts tc ' gun ale yae ni tc ' gul kut ' n con ne
they say. | He bit it. | He chewed it | they say. | He swallowed it. | "It
is good.
nifi s$n€ac146 tc'in yaem kac ci beceaie ci tc'in 8
You | put in your mouth, " | he said | they say. | ' ' Well, | I | will try it, I
I" | he said
yaem tc 'n naL dun147 ci beceai6 tc'in ya«m ci La€
they say. j Tc'naLdun | "I | I will try it" | she said | they say. | "I, | too,
beceai« tc'in ya«m diun es«a« ya«m ci La« bee- 10
I will try it, ' ' she said | they say. | Up there | a row was | they say. | "I, j
too, | I will try it.
eai« nconufigi tc'in yacm tV beceaie ci tc'in
It is good " | she said | they say. | ' ' flaw | I will try it, | I " j she said
yaem La« tcoyiha6 tc'nnaLduii tc'in ya€m ci Lae 12
they say. | Another | again | tc 'naLdun | she said | they say. | "I, | too,
bec«aie tc'in yaem ci Lac beceaic tc'in yaeni
I will try it," | she said | they say. | "I, | too, | I will try it," | she said |
they say,
tc'nnaLdun beceaic ci La« tc'in yaem tc'yantc ci 14
tc 'naLdun. | "I will try it, | I, | too," | she said | they say. | Old woman, I
beceaic tc'in yaeni k^ckitsta ci beceai« intce«
will try it," | she said | they say. j Old men | "I | will try | deer
1*6 Cf. Hupa prefix sa- with identical meaning (III, 58).
147 An adolescent girl who was forbidden meat for a year or more
by usual taboo of this region. Why she eats meat in this tale is ob-
scure, but it may be so told to emphasize the monstrosity of the grizzly
bear people.
110 University of California Publications. [ AM. ARCH. ETH.
osi« ci Lae bec«ai< but' tc'in ya«m ts'un tuckaL,
its head | I | too, | I will try | stomach," | he said | they say. | "Bone | I
will break
2 bige« tc'in yaem ka€ ci utcge6 beceai« tc'in
marrow," | he said | they say. | "Well, | I | its ears | I will try," | he
said
yaem ka« ci kwee ussut ka« ci 6soe de die tun
they say. | "Well, | I | feet | I will pound. | Well, | I | its tongue | I will
put in fire
4 kwoemi« tc'in ya«m tc'ucqot' osuts tc'in ya€ni
fire in," | he said | they say. | "I will stretch | its hide," | he said | they
say.
nakkae osuts ncone ciye« t'e< tc'in ya«m tc'6'-
"Two | hides | are good, | my | blanket," | he said | they say. | "Pound
6 sut tc'unt'an blno' Le'148 k'tdults'eGbufi naLgi
acorns. | Soak them. | We will eat soup. | Dog
ts'un waeac yog^c tc'in yaem noinyin naLgi
bones | give. | Let him chew them," | he said | they say. | She put them
down | dog
8 yan in tce€ ts 'un ta' tci buL sk 'ee tc 'in ya« m k$c-
ate | deer | bones. | "Where | with | mush!" | he said | they say. | "Give
them ; '
gunkac tc'in ya«m tc'nnadulyeo intce6 kwae tc'in
he said | they say. | " We wiU drive | deer | for him," | he said
10 ya'm Lan to' yac k'a« tobullut k^cts to' guc te-
they say. | ' ' Many | go. | Arrows | carry. | Knife | carry | sack in
le«bi« no* «ac tc'in ya«m buLgulgus149 tootle nakae
put it," | he said | they say. | "Fire-sticks | carry | two.
12 oLk'anbun in tee* guttc'ane ta gut t 'ats bun tc'in
You will build a fire. | Deer | is shot | will be butchered," | he said
ya«nl tcoylhae intce6 guttc'an tcoyiha* intcee gut-
they say. | Again | deer | was shot. | Again | deer | was shot
14 tc'an ya«m naLgi toLtuc intce€ yiLtciibbun ta*-
they say. J "Dog | take. | Deer | he will catch. | Butcher.
t'as tc'wo'buL yebieunc tc'y^nki yamun tc'in yaem
Carry it | house in. | Women | will eat, " | he said | they say.
16 tc 'eL na< n to' lg,L in tcec u ye ya do go' hec e tc 'in ya« ni
"Cook it. | Go to sleep. | Deer | under | you are tired" | he said | they say.
1*8 Cf. Hupa root -LU -Le (III, 239).
i4» buL "with" and a root corresponding to Hupa -wis, "to twist,
to rotate" (III, 227), used of fire-making with the drill.
VOL. 5] Goddard.—Kato Texts. Ill
yacn to' gul 1$L k$cbie so' da bun k$cbie tc'in yaem
"Go to sleep. | Tomorrow | you will stay, j tomorrow/ ' | he said | they
say,
nun ka t 'I nun150 na' ke« t 'e ki Le nee ha« na' be tc 'in 2
chief. | " Bathe | girls | all | swim," | he said
yae ni no sie te' na tcoL de tc 'in ya6 m k$e bie can
they say. | "Your heads | wash," | he said | they say. | "Tomorrow | only
ta 6' y$c bun hai ban se k 'ufi tc 'in yae m dun dai OL- 4
you will live by the river | after that | Black rock," | he said | they say. I
* * Arrowheads | you will make '
tcibun tc'in ya«m nakwon tc'o'yamun slus tc'6'-
he said | they say. | "Clover | you will eat. | Ground-squirrel | you will
eat.
ya mun Lan k 'un ta gits tc '6' ya mun o djie OL tuk bun 6
Many | jack-rabbits | you will eat, | you will kill,"
tc 'in yae ni cac dun tc ' wo' buL bun gul kotc tcun tc '-
he said | they say. | "Bear-clover | you will carry. | (Angelica | you will
carry.
wo' buL bun hai da< un tcl gel tcantc tc ' wo buL bun tc 'in 8
From the north | (bulbs) | you will carry," | he said
ya«m ductco 6 dji« OL tuk bun tc'in ya«m oweci wo'-
they say. | "Grouse | you will kill," | he said | they say. | "Eggs | you
will carry,"
guL bun tc 'in yae ni ducts we ce wo' guL bun Lon L- 10
he said | they say. | "Quail | eggs | you will carry. | Wood-rats
gai Lan o djie OL tuk bun tc'in yaeni
many | you will kill," | he said | they say.
ts'un intce* kackits ts'uii tc'teLgal ya«ni dl- 12
Bone j deer | old man, j bone | he threw | they say, j east.
dukj ts'un tc'teLgal yaeni didee ts'uii tc'teLgal
Bone J he threw | they say, | north. | Bone | he threw
yaem dinuk' ts'un tc'teLgal yacm bagun noni 14
they say | south. | Bone | he threw | they say | coast. | "Grizzly
diduk' bundja€ tc'in yaem buttco diduk' bun-
east | will be," | he said | they say. | "Panther | east | will be,"
dja« tc'in yaem buts diduk' bundjae tc'in ya«m 15
he said | they say. | "Wildcat \ east | will be," | he said | they say.
noni dinuk' bundjae tc'in ya«m buttco dlnuk'
"Grizzly | south | will be," | he said | they say. | "Panther | south
IBO The Hupa have a word ninxaten, meaning "rich man, chief.
112 University of California Publications. [ AM. ARCH. ETH.
bundja* tc'in ya€m buts dinuk' bundja6 tc'in
will be," | he said | they say. | " Wildcat | south j will be," | he said
2 ya«m bagun buttco bundja6 tc'in yaem nom
they say. | ' ' Coast | panther | will be, " | he said | they say. | ' ' Grizzly
bundja* bagun tc'in yaem buts bundja* bagun
will be | coast/' | he said | they say. | " Wildcat j will be | coast/'
4 tc'in ya«m sa' tco diduk' slm« ya'm Ltsoguii
he said | they say. | Fisher | east | became | they say. | Fox
diduk' slln« yaem la«nes diduk' slln€ yaem tc'-
east | became | they say. | Raccoon | east | became | they say. | Coyote
6 sitcun diduk' slm« ya«m sle«Lk'ucts diduk' slme
east | became | they say. | Skunk j east | became
yaem sis diduk' slme yaem sa'ts diduk' sllne
they say. | Otter | east | became | they say. | Mink | east | became
8 ya«m doll diduk' slm« ya«m Leguc diduk' slln*
they say. | Bear | east | became | they say. | Rattle-snake | east | became
ya«m tcseetco diduk' slm« yaem bi ne< do tel tcin
they say. | Bull-snake | east | became | they say. | Water-snake
10 slme yaem diduk' t'adulk'uts diduk' slme ya«m
became | they say | east. | Milk-snake | east | became | they say.
sulgits diduk' slme yaenl tc'ahal diduk' slme
Lizard | east | became | they say. | Frog | east | became
12 yaem dullantc diduk' slm€ ya«m beelin ts'ek'e-
they say. | Salamander | east | became | they say. | Eel, | day eel,
nects Loyacts diduk' slmc ya€m Loyacgaitc da-
sucker | east | became | they say. | Trout, | hook-bill,
14 tca«h§l ges slme yaeni diduk' Lok' sllne ya«m
black salmon | became | they say | east. | Steelhead | became | they say,
diduk'
east.
16 se 6' Ian ts'un gasut ts'un 6' sut tc'in yaenl
"Stones | get | bones | to pound. | Bones | pound," | he said | they say.
ncone ts'un bine6 6' sut tc'in ya€m qot' o* sut
' ' It is good. | Bone | back | pound, " | he said | they say. | ' ' Knee | pound, ' '
18 tc'in ya«m La« qot' 6' sut tc'in yaem kwee 6' sut
he said | they say. | "Other | knee | pound," | he said | they say. J "Foot
pound, ' '
VOL- 5] Goddard.—Kato Texts. 113
tc 'in yae ni 6 lae 6' sut tc 'in y ae m t 'un dun ha6
he said | they say. | "Its hand | pound, " \ he said | they say. | "All the
time
6' sub bun ts 'un do ha6 tc 'n daL tuc bun n co ne in tce« 2
you will pound | bones. | Do not waste them. | Are good | deer
ts'un tc'in ya6m but'ditco OLtcun odjik'e6 6' L6
bones, " \ he said | they say. "Stomach | clean out. | Small intestines |
braid.
con kwar Lin 6dee tcuno'6ac ts'I6bi6 yihe6$e be- 4
Well | do it. | Its horn take away. | Brush in | take them. | Hide them.
no' sun k 'wa€ n co ne in tcee k 'wac tc 'in yae ni
Tallow j is good | deer | tallow," | he said | they say.
t'unduiiha6 6' gan. intee* tc'in ya6m kV tcoLt'a 6
"All the time | kill | deer," | he said | they say. | "Arrows | put feathers.
kacts ta' cut s'uLtine 6' gas151 tele6 6' Lo tc'in
Knife | make. | Bow | scrape. | Sack | weave," | he said
ya«m sI6bis6an o' Lo tc'in yaem kitsa6 6' Lo 8
they say. | "Head net | weave," | he said | they say. | "Basket-pot I
twine, ' '
tc'in ya6m 66est' OLSUL tc'in yaem tc'usts o' Lo
he said | they say. | ' ' Pestle | peck, " | he said | they say. | ' ' Mill-basket I
twine, ' '
tc'in yacm tc'ga 6( Lo tc'gats 6' Lo tc'in ya€m 10
he said | they say. | "Basket-pan | twine, | small basket-pan | twine," j
he said | they say.
ki tsae tco ki tsae yacts 6' Lo c nee tsel in buL SUL tci
"Large basket-pot | small basket-pot | twine, | basket-dipper, | seed-
beater
6' Lo tc'in yacm ts'al 6' Lo skits yae ba tc'in 12
twine, " | he said | they say. | ( ' Basket-cradle | twine | baby small | for ; ' |
he said
yacni intcee ode* bictcenean dulso ya€m 6dee yiteL-
they say. | Deer | their horns | they shed | blue | they say. | Their horns j
fall off
del6 kaiL«ut' in tee6 k'ttebil6 natc'usgel tc'ttes- u
winter middle. | Deer | they gathered up. | They made into a pack. | They
carried
gin ya6m n^kka6 tegin yaem ye dun nagin tc'eL-
they say. | Two | carried it | they say. | House place | they brought it. |
It is roasted.
nai6 ya6gunyafi tc'ek yigunyan skits yegunyafi 16
They ate it. | Women | ate it. | Children | ate it.
Cf. Hupa root -was "to shave off, to whittle" (III, 224).
114 University of California Publications. [AM. ARCH. ETH.
te'geqot usuts ya«m beL Lan gutduts yacm Ida-
They stretched | its hide | they say. | Rope | much | is twisted | they say, |
(a kind of rope)
2 ki Ida din tee intce* guttc'an nakai tesyai ya€m
is made (f). | Deer | was shot. | Alive | it went | they say.
gultcat ya«m telke* intce* ya«nl 6dee ntcao
They shouted | they say. | Was tracked | deer | they say, | its horn | large.
4 naLgi yiLtcut yaenl yeguntcun yaem
Dog | caught it | they say. | He smelled it | they say. |
kwun Lan
All.
VIII.— THE SUPERNATURAL CHILD.
skits tee'152 ya«m djm nesdun Le€ nesdun yl-
Baby | cried | they say. | Day | long, | night | long | it got light when
6 gubkalit ski tee' yacm tcoyiha6 yatguLtuc ya«nl
baby J cried | they say. | Again [ they carried it around | they say.
da t ya can ski yaen yac m na tc '6* ML na be yaL tcl
"What is the matter | baby?" | they said | they say. | "Take it again." |
It swim | they made
8 ya«m k'wutta kaya«nte yaem olaeblek'158 kwe«-
they say. | On it places | they looked | they say. | Its hands in, | its
feet in
bi€k' kaunte yaem 6slc kVutta kayaente yaenl
she looked | they say. | Its head | over | they looked | they say.
10 6tcgeebi«k' kayaente yaem cglyale nin untan
Its ears in | they looked | they say. | " I am sleepy. | You | take
ski do ski ye kwul luc ce no hin 6' tan c gi ya le hai
baby. | It does seem like baby. | You (plu.) | hold it. | I am sleepy. | That
12 kwun Lan yiskan dontuclale no hin noLlne ckl ci-
many j days | I have not slept. | You (plu.) | look at it. | Baby | mine
yee datyacokwuc tc*in yaem dan can ski dl dl-
something is wrong," | she said | they say. | "Some kind | baby | this. |
It may be broke.
14 kwun*yasla' na* oe tc'tduLt'6' kwuc yaen yaem
Carry it. | Something stung it I guess," | they said | they say.
152 Cf. Hupa root -tcwu -tcwe (III, 280).
IBS Cf. Hupa meuk which has the same meaning (I, 157, 11).
VOL. 5] Goddard.— Kato Texts. 115
do kwin nus s$n ne ML 6' t yin154 Lan yiL kai tes I ne
' ' I do not know. | Doctor it. | Many | mornings | I have looked
ski utc'uii* tic^ndl ski do cki ye kwa nan hai kwun- 2
baby | on account of. | Some kind | baby. | It is not baby. | This | many
1411 yiLkai dontuclal tc'iLt'ot155 oLtci ntuclaL
nights | I have not slept. | It suck | make. | I will sleep.
nabe oLtci d$n te co kwuc cut ankwuc datyac^n dl 4
It bathe | make. | Something wrong I guess because | it cries I guess. |
Some kind | this
cki nohm naLte kakosileoe gunt'e nahotunnac
baby. | You (plu.) | carry it. | I am sick | now. | We will move
dldee toLbuL ski ts'albuLa heu« tucbuL djafi 6
north. | Hang up | baby | basket-cradle and all." | ''Yes, | I will hang it
up." | "Here
un tee' bun no' do hai dee tc 'un« no nun yin na hun dac
you may cry." | "Come." | North toward | they moved. | "Go back.
ski ontgucbun bedunkwic kwun ye dul tuc tel 8
Baby | see. | It is dead I guess. | We will bury it."
nahestyai ski utc'un6 bl teen ya kw$n156 ya€m
He went back. | Baby | close by | he had come out | they say,
ts'$lbi« haita na gus nuc kw$n yaenl saktoeble nagus- 10
basket in. | There | he had been playing | they say. | Spring in | he had
been playing
me kwan ya€nl Lo* tc'tet'atskwan ya€m tc'ucteL-
they say. | Grass | he had cut off | they say. | He had spread
kwan ya€nl tobi€ s'usdakwan yaenl tc'ttesyakw^n 12
they say. | Water in | he had sat | they say. | He had gone
yae nl ca' nae yacts na un guL €a« kw^n ya€ ni tcun sl^s
they say. | Creek little | he had made a weir | they say. | Pine cones
nolakw^n ya€m n^kka6 tc'kak'batse yetc'gun«$ii- 14
he had put down | they say. | Two | net-poles | he had put in
kwan yaem tc'kak' Lo' buL s'usLonkw^n ya€m
they say. | Net | grass | with | he had woven | they say.
tc 't tes yai kwan yldee ya€m tc'ek'as tc 'is tcin kw§,n 16
He had gone | down | they say. | Brush fence | he had made
is* Literally "with it you (plu.) stand."
IBS Cf. Ill, 267.
i5« That the incidents which befell the child are inferred from the
evidence left on the ground is indicated throughout this tale by the
suffix -kwan. The suffix -xo Ian is used in a similar manner in a Hupa
story (I, 185).
116 University of California Publications. [ AM. ARCH. ETH.
yaem beL noen«ankwan yaem tc'ek'as tc 'is tcin kwan
they say. | Eopes | he had put | they say. | Fence | he had made
2 yaem tc 't tes ya kwan yaem s 'us k 'an kwan yaenl na-
they say. | He had gone | they say. | He had built fire | they say. | He
had made a weir
unguLea€kwan ya€m s 'us k 'an kwan ya«m kt£kwe€
they say. | He had built fire | they say. | His foot
4 oyacts s ku wun yan kwan yaem kwkwe* gun tcaa kwan
small | had grown | they say. | His foot | had become large
ya«m tetantco kwuts gun yai kwan ya€m naunguLr-
they say. | Stream large | he had come down to | they say. | He had built
a weir
6 *ae kwan yae ni nai t guL eae tc ' kak ' yl tc ' gun ean-
they say. | He stood up a stick, | net | he had put on it
kwan yaeni ts'untsi* s 'us tin kwan ya«m ktc-
they say. | Downhill head | he had lain | they say. | His foot
8 kwee gun tcao kwan ya€m kwon« oyacts s'usk'an-
had become large | they say. | Fire | small | he had built
kwan yaem tc'ttesyai yide€ tcun swoltc nakae no-
they say. | He went | north. | Stick | small | two | he had put down
10 la kwan yaem tc'gatts'e6 tc'kak' buL s'usLonkwan
they say. | Iris | net | with | he had woven
ya€m Loyacts kwak'ec oyacts s'usLonkwan yaeni
they say. | Suckers | its net | small | he had woven | they say.
12 k'ae tc 'us t 'a kwan hut noun tan kwan yacm tunmbie
Arrows | he had feathered when | he left there | they say. | Boad in
ts'kaLdun s'uLtin6 noun tan kwan yaem tc'ttesya-
he had walked place | bow | he had put down | they say. | He had gone
14 kwan yaem kacts noeneankwan yaem tc'kaLdun
they say. | Knife | he had put down | they say. He had walked place
buL gul gus na t guL eae kwan yae ni
firesticks | he had stood up | they say.
16 gunt'e ski tesyaye ciyee haide6 naLtcebun ca
"Now | baby | went | mine | north | you must catch | for me,"
tc'in yaem dodulsushe toLkecbun doyideheee neen-
she said | they say. | "We didn't see him." | "You must track him." |
' ' We are tired. | Land is large,
18 tcaa tes dul ke€ e na wo' 1 16s bun tc 'in yae ni do dul sus-
we tracked him. ' 'I ' ' You must bring him back, ' ' I she said I they say.
"We didn't see him.
VOL. 5] Goddard.—Kato Texts. 117
he m yee ski diit hi ya dji do ye tee' kwac157 yi guL ka-
your j baby." | ''What is the matter f " | "No. | She cried until | day.
le lan^ba6^ ylL-kai kwucteugge ski hai kwane- 2
Ten j nights | she has cried about it. | Baby | that | he did because.
tel kwan hut ski wa no it 'age ski con Lgai dafihae
Baby | she wants. " \ l ' Baby | good | white | is like.
do ci ye€ ski kwan hut di coe ski ye kwan nan tc 'in yae ni 4
Not mine | baby because. | Some kind | baby it was, ' ' | she said | they say.
do hac kw 6 tci do ski ye kwan nan cotclgunyane clyec
"Do not cry for it | not baby it is." | "I love | my
ckl do hac den nel le st '6e tee no' nun a ne tee' ML do- 6
baby. | It did not stop. | Nearly | it killed us | crying with. | We did not sleep.
hae n tes di la le Lan yiLkai tesdiine ski dlcoyekwan-
Many | nights | we watched it. | Baby | some kind it is
nan ski do ha€ kw? un ce' ci yee tc 'ek do kw uc tee' te le 8
baby." | "Do not for it cry, | my | woman." | "I will not cry."
s 'us k 'an kwan yacm oyacts tcun swoltc no la-
He had built fire | they say, | small. | Sticks | small | he had put down
kwan yaem oltc'wai 6tcibi€ s'uslickwan yaem 10
they say. | Eel-pot | its bottom in | he had tied | they say.
s'usLoiikwan yaem nes toble noun tan kwan yacn!
He had woven | they say. | Long, | water in | he had put | they say.
tcunsiets tonai tc 'OL yi kwan hut tc'kackwan yaem 12
Tree-heads (cones) | fish | he had named when | he caught | they say.
tc'gats'e* tc'kak'bi« nuntc'ut ts 'us tcin kwan ya€m
Iris | net in | strings | he had made | they say.
buLteqot tc ' gun duts kwan ya«m tc'ttesya yidee to- 14
Net rope | he had twisted | they say. | He went | north. | Water large in
n tcaa bic naL cae kwan yae ni
he had made weir | they say.
ski clyee teslLbulle tee' gut Lan yiLkai tc'in ie
' ' Baby | mine j I hung up | it cried because | many j nights, ' ' she said
yacm toLkeebun yacn ya€m otcomtcane doylheeet
they say. | "You must track it," | they said | they say. j "I will leave
it | I am tired because.
na hue dac tele naLkutdee nawo'tlosbufi tc'in yacnl is
I will go back. | You come back if | you must bring it back" | he said I
they say!
Cf. Hupa suffix -ux (III, 304).
118 University of California Publications. OM- ARCH. ETH.
nes dun te SOL kec de€ 6 tco no' tcic bun tc 'in yae m cki
' ' Far | you track it if | you may leave it, ' ' | he said | they say, | ' ' baby. ' '
2 tcoyi nun ya ye kwan nan hai otcomtcane nes dun
Another | came. | "That | I left | far
tesyahut tc'in yacm kwunLan otcoduttcan tc'in
he went because," | he said | they say. | "Enough, | we will leave it," I
he said
4 yacm nadutya yebieunc doyeheee towun tgibae
they say. | "We will go back | house toward. | I am tired. | Water for |
I am thirsty.
nes dun tesiyahut doyeheee stca gun tele
Far I I went because, | I am tired. | I will sleep."
6 ca' na« kwuts gun yai kw$n yae ni na un guL eac kwan
Creek | he had gone down to | they say. | He had made a weir
yaeni tc'kak' noun tan kw^n ya«n! s 'us k 'an kwan
they say. | Net | he had put in | they say. | He had built fire
8 ya«m tc 't tes ya kwan yaem yidee yoyidee nes dun
they say. | He had gone | they say, | north, | way north. | Far
yo on ca* nae n tcaa na nun ya kwan ya« ni do hae nan-
over there | creek | large | he had crossed | they say. | He did not make
weir
10 guL«a€kw^n yaem tc'iyacts ts'testan yaem yldee
they say. | Canoe | he took | they say, | north.
k'teLtcot yacm nes dun tc'ttesya yaem yoyide6
He stole it | they say. | Far | he went | they say | way north.
12 doha< ktflkwe* guls^n ya«m tac^n tc'ttesya ya«m
Not | his track | was found | they say. | Somewhere | he went | they say.
kw?kwee co kannte yaem doyaLsus ya«ni
His foot | in vain | they looked for | they say. | They did not find | they say.
14 da ta bes ya kwuc ya«n ya«m didee tobi< tun yae
' ' On the bank he climbed I guess, ' ' \ they said | they say. I ' ' North I
water in | you go,"
ya'kwuLtc'in ya«m sis nin tun yae dldee yaekwuL-
they told him | they say. | "Otter, | you | go | north," | they told him
16 tc'in yaem sa'ts naLgiLgai kae nin tummlc dT-
they say. | Mink, | ducks white, | "Well, | you | swim | north.
de< nakwuLsusbun ndoye nes dun coe mblne158
You must find him." | "No. | Far | in vain | I swam."
188 Hupa has a form -men besides the more frequent -me (III, 240).
Their connection is not clear.
VOL. 5] Goddard.—Kato Texts. 119
ta co kwuc tc 'in yae ni kw kwa€ na' Lut ta cu kwuc
"Somewhere I guess," | he said | they say. | "For him | you burn. I
Somewhere I guess,"
tc'in yacm yoyide* nesdun gulsan yaem yoyide€ 2
he said | they say. | Way north | far | he was seen | they say. | ' * Far north
skits qale gul gel lit tc'in ya€m Laha€ nanec yidaeuii
baby | is walking | evening when," | he said | they say, j one | person j
from north.
nun ya hut tat s 'us tan kw$n yaeni bie tc'iyactsbi* 4
He came when, | he had taken from the water | they say. | In | canoe in
s'usk'ankwan ya€ni tc 't tes y a kwan yaeni yide€
he had built fire | they say. | He had gone | they say, | north.
nasLutkwun yacm dan can naisLut ya«n yaem dl- 6
He had burned | they say. | "Who | is burning?" | they said | they
say. | " North
de« k'illek qale kV yigullele s'ultin* muL di-
boy | was walking. | Arrows | he was carrying | bow | with | north, ' '
dee tc'in ya«m doodultsutde dan co kwuc d6tc'un«- 8
he said | they say. J "We didn't know him. | Stranger. | We did not
kunnutdlyice utc'une nesdun yoylde* qale yanun
to him. | Far | way north | he was walking," | they said.
tantco kwuts ts ' gun y a kw§n yaem nan guL ea€ kw^n 10
River j he came down to | they say. | He had made weir
ya«m kwone uyacts s'usk'ankwan ya«m tcun
they say. | Fire | small | he had built | they say. | Stick
swoltc n^kka« nolakwan ya«m Loyacts tc'gunkan'i2
small | two | he had put down | they say. | Suckers | he had netted.
ts'neLyan 6si€ kwoiiemie s€g,n yaeni yidee ts'ttes-
He ate up. | Its head | fire in | lay | they say. | North | he had gone
ya 6 tus kwan yae ni ca* nae kwuts gun ya kwg,n yae ni na- 14
beyond it | they say. | Creek | he had come down to | they say. | He had
made weir
unguLeaekwan yaem tc'kak'buL no tcun t^n kwan
they say. | Net with | he had held
ya«m LokJ tc ' gun kan kwan osi« kw6nemuna sean 16
they say. | Salmon | he had caught. | Its head | fire before | lay
ya« ni yl dee tc 't tes ya kwan yae ni ca' na€ k 'wuts ts '-
they say. | North | he had gone | they say. | Creek | he had come down to
gun ya kwan yaem naunguL«ae tc'kak' tc'kak'bine6 is
they say. | He made weir. | Net | net 's back-bone
120 University of California Publications. [ AM. ARCH. ETH.
tc 'is tcifi kwaii hut ye ts ' gun €an kwan ya€m ges ts'gunkan
he had made when | he had put in | they say. | Black salmon | he had caught.
2 6sie kw6nemuna se§n ya€m ges ntcaa osie bec-
Its head J fire before | lay | they say, | black salmon | large | its head. | Eel
liii tc' gun kan kwan ya€m kwoebuiia s'uLtin yaeni
he had caught | they say. | Fire before | it lay | they say.
4 nakkae ts'ek'enects ts ' gun kan kwan yaem tc'kak'bi*
Two | day eels | he had caught | they say. | Net in
kwoemuna gunt'e kunundun yacm kwee yaeneLifie
fire before. | Now | it is near | they say. | Track | they saw
6 ya«m n$kac nanec tc'unt'an yaetc'bedun gulsan
they say. j Two | persons j acorns | they were picking where | was seen
ya« nl
they say.
8 dan coe qa le yi na un 6 ts 'un€ ko no' ic he ue
' ' Some one | walks | from the south. | To him | speak. " \ ' ' Yes,
ots'un* kunnucyic tacoun gunyaLa nin yoyinuk'
to him | I will speak. " | " Where | you walking, | you? | Way south
10 tesufieuts yaeni tacoun gunyaL nan 6tc'un€ na-
you ran off'* j they say. | "Where | you walking? Your mother | toward I
go back. ' '
hiindac dona hue tele didee c nan ye cnantc'unc nac-
"I will not go back. | North | my mother is. | My mother toward | I am
going.
12 dale nesdun nacdale ntae tceoe nahundas do ye
Far | I am going." | "Your father | cries. | You go back." | "No
sta€ ndoye dinuk' didee eta ye tatdji nanduLteL
my father I is not | south. | North | my father is. " | " When | are you going
home ? ' '
14 do nac duL te le dotaco6 si da tele didee ciyee ne€ye
" I am not going back. | Not any place | I will stay. | North | my [ coun-
try is.
ne«ye djan Lane didee dandji biye« cnan biyec
Country | here | much | north. | Who | hers | my mother | hers?"
16 tc'in ya«m didjl bunnactoLa do sa' dun gutdai
he said | they say. | "Why | you take me back? | Not j alone | stay
cdjiyane teslyai dldee tonai tunduL uctcitelit
I like. | I went | north. | Fish | come | I will make.
18 yldaeun tunduLbun ges haidacun tunduLbun da-
From north I must come. I Black salmon | here from north | must come.!
Hook-bill
VOL. 5] Goddard.—Kato Texts, 121
tcaehal haidaeun tunduLbun Ldk' haideeun tun-
here from north | must come. | Spring salmon | here from north j must
come.
duL bun LO yac tun duL bun bee liii tun duL bun hai- 2
Suckers | must come. | Eels | must come. | Here from north
dacun LO yac gaits tunduLbun haida€ufi ts'unteL
trout white | must come. | Here from north | turtles
tulacbun haidaeun tek'atce haidaeun tc't tulacbun 4
must walk. | Here from north | crabs | here from north | must walk.
to tat sut ' bun djac cin hit ' ea' nae to us turn mun dja€
Water | will dry up | summertime. | Creek | water | will be cold.
saktoe t5 us turn mun djac tan tco to suLbundja6 6
Spring | water | will be cold. | Kiver | water | will be warm.
do conk nut doe bun dja€ wunta to nonucbundjae wun-
Not entirely will vanish. | Some places | water | will be standing. | Some
places
ta to nul 1m tcwoltc nul 1m bun djac 8
water | riffles short | will flow. ' '
nesdun to nanagulline yidee se nadaicye uye
Far | water j runs down | north. | Eocks | stand up | under.
dacoc tacoeut yigunt'ot yaem kowuntun tiitbuL- 10
Somewhere | where | it is foggy | they say, | it is cold. | It rains when,
telit tonai tc'iletelit to tunyan ya«m kaihit'
fish | will come when | water | rises | they say. | Wintertime,
guntunk'ut la ce€L gaits gesna€ canes tco yinatdun- 12
fall becomes, | buckeye white, | salmon eye, | moon long, | entrance slip-
pery
kwul kut tco tciL tcik tun L tuk Lo' dul k 'us dan« gun-
stick red, | leaves die (?) | grass dry, | long ago | spring was,
da nit cini/ut nagutLutut tc'nunyai tontcaa na- 14
summer middle, | it is burned over when | he came. | Water great | runs
down
na giil lin 6 ye ye tc ' gun y ai tc ' y §,fi kl tc 'en t get ( s ) ' nak-
under | he went in. | Women | saw him | two
kac tc'wocbi€ neence€dun dod^nco€kwuc yihunn^c 16
foam in | ground bad place | nobody | can go in
kun t 'e ya€ nl
is that kind | they say.
kwun Laii
All. '
122 University of California Publications. [ AM. ARCH. ETH.
IX.— YELLOWHAMMEB'S DEEDS.
kegutt'ea yitcobi* nacock'a tcaLni tc 'us saic tcun
He taught them, | dance-house in, | robin, | varied robin, | bluejay,
2 datcan* tc'ussai* bustclo tclelintc dustcl«tc6 ducts
raven, | chicken-hawk, | owl, | humming-bird, | mountain-quail, | quail,
dustco seeduntc slus dataitc g$c tco k 'wut kwi a gits
grouse, | sparrow-hawk, [ ground-squirrel, | grey-squirrel, | red-squirrel,
4 seLtc'woi seLkuti deL nakeits sis sa'ts Ltsogun
heron, | kingfisher, | crane, | duck, | otter, | mink, | fox,
Lan begutt'ea tcitcwotc tc'uLsutdidanestco tc'6'
many | he taught. | Grosbeak, | thrasher, | blackbird,
6 tc'olaki ban sits dastcan yaintan yo' butsk'ai*
meadow-lark, | sand-piper, | gopher, | mole, | scoter, | seagull,
tkactco cilecle tcun tcigi tco tcun miL tcunte tcun-
pelican, | oriole (?), [ woodcock, | sapsucker (f), | woodpecker,
8 saLtcik k'aikoslutc k '6s sow! tco ka' ts 'us saie L cun tco
(a bird) | wood duck | goose, | bluejay (black),
bustcloLgai to kali gits tco wi nal dalts qot'yoeuts tci-
white owl, | mud-hen, | ' ' run-around-a-tree, ' ' | blue-bird, | thrush,
10 dunqoyants tc'un da kayos tcun tcuntyacts t'eebul ca
buzzard, | condor (f), | curlew. | Moon
begunt'eo yaem hai k'ai«tc'etc sulsuntc LonLgai
he taught | they say, | these | wren, | chipmunk, | wood-rat,
12 tsitsgaitc la«nes slecLkusts suts'buLnuLt'ai ca da-
pole-cat, | raccoon, | skunk, | flying squirrel. | "Moon | very bad
t'inco naondan cyacts nanec 6dae tc 'e naiL gat de
is coming back, | my grandchildren. | People | their mouths | he has
sewed up
14 Lene«ha« na ktc me t 'a kwic k'atde« owun dan« na he-
all. | I am going to sling at him | soon." | Some | already j he loosened
gat yaem omtc189 no nan at yaem
they say. | Half-way | he untied, | they say.
16 guLgel« ya«m ca na gut dale cyacts gunt'e na-
It was evening, I they say. I "Moon I is coming I my grandchildren. I
Now | I will sling at him.'*
kwmct'atele intce* teleebi« tc'tteLbunkwan yaenl
Deer | sack in | he had filled | they say.
Cf. Hupa nedjit "middle" (I, 241, 5).
5] Goddard.—Kato Texts. 123
buLdaicbie yisinun nagutdal nak'iitseLgai buL na-
Entrance in | from the west | he came along, | white gravel | with | he
threw at him
kuwult'a yacm to nadesbil6 ya€m datc^ne kt0dae 2
they say. | Water | he sprinkled | they say. j Raven | his mouth
tastcits yacm kakw kw^lle sdjisustuk tc'awun to-
he tore, | they say. | " Quickly | do that. | Is killing me | food for. |
Water for
wun sdjiye guLsai countci con kwakwulla odac 4
my heart | is dry. | Well you did, | well | you treated him." | His mouth
nahegat yacm Leneeha€ conk tc'enangat yaenl to
he untied | they say. | All | well | he untied | they say. | * ( Water
yetc'gabil* oLtci Lan tayaonan nanec tc'egane- 6
they bring in | you cause. | Much | let them drink. | People ] he had killed, ; ;
kwanaja tc'in yaem buntcbul conk sta nahunat
he said, | they say. | ' ' Yellow-hammer | well | he sits | you untie ' '
tc'in yaem conk* kwakwuclaoe dane st'6€ tcenotcin- 8
he said | they say. | ' ' Well | I did to him, | while ago. | Nearly | he killed
you.
nun a ne kw^n n^n Le€ yiLka na hue gat te le Lee nes-
Night, | until morning | I will untie. | Night | long
dun yiLka tele nahucgakwa6 tc'an ta' tcut nanec 10
morning will be 1 1 am untying yet. | Food | cook. | People
c gi na e kw^n n$n cone kwanhuclaGe no' dae na he si-
are hungry. | It is good | I did to him. | Your mouths | I untied.
ga de ke noL get kw^n hut kw dji SIL tuk e in tcee ta' t 'as 12
Because you were afraid | I killed him. | Deer j butcher;
nanec yamun sk'e€ tatc'o'buL Leneehae 6' sut
people will eat. | Mush | prepare. | All | pound
tc'unt'an nanec nadultcamuii bantco 6tc'un€ to'- 14
acorns; | people | will eat a meal. | Mussels | toward | go
yac wun n tcaa ta' tsit t kac tco teL ^uts ya€ ni ku;-
some. | Very | low tide. ' ' \ Pelican J ran | they say. | His mouth
da€ tclelintc kt0da€ sostc ban sits haii ktcda€ 16
humming-bird | his mouth | slender, | sand-piper | he | his mouth
sostc yae ni
slender, | they say.
Leneeha€ tet'a ya«m tclelintc didee tc'ussai6- is
All | flew (in pairs) j they say. | Humming-birds | north, | bluejays
124 University of California Publications. [ AM. ARCH. ETH.
tcin dide€ ductco tet'a yaem nakeits dide€ yo-
north, | grouse | flew (in pairs) | they say. | Ducks | north, | far north,
2 yldee butck'ai* dldee k'aicts'etc nacock'a tcun tea-
seagulls | north, | wrens, | robins, | wood-cocks,
gitco tc'ussai* dlde« nacock'a dldee SCL tcun dun ne
chicken-hawks, | north, | robins, J north, j ''mocking-birds,"
4 seLkuti ban sits dlde« tc'6' dlde* bustelo dlde«
kingfishers, | sand-pipers | north, j blackbirds | north, | owls | north,
bustcloLgai dldee tcaLm didee tcunaldalts dl-
white owls | north, | varied robins | north, | "tree-run-around" | east,
6 duk' ductco tcuL sut I dae nes tco seeduntc diduk'
grouse, | thrashers, | sparrow-hawks, | east,
tci dun go yantc dl duk ' yas da lots buntc bul ts 'us saie-
thrushes | east, | juncos, | yellowhammers, | bluejays,
8 tcin diduk' seltc'wol diduk' tc'6' diduk' ts'us-
east, | herons | east, | blackbirds | east, | bluejays (white)
sai«Lgai diduk' tVbul diduk' bus buntc tc'ahal
east, | curlews | east, | (an owl), | frogs,
10 diduk' dullants diduk' sulgits bi nee do tel tcin dT-
east, | salamanders | east, | lizards, | water-snakes | east,
duk' tcussectco naLcot diduk' Leguc diduk' sul-
bull-snakes, | grass-snakes | east, | rattlesnakes | east, | lizards (long)
12 djinestco diduk' t'adulk'uts dinuk' be^lin dinuk'
east, | milk-snakes | south, | eels | south,
ts'ek'enects dinuk' Loyacgaitc dinuk' Loyacts dl-
day-eels | south, | trout | south, | suckers | south,
14 nuk' ges dinuk' datcahal dinuk' Lok' dinuk' tc'olo
black salmon | south, | hook-bills | south, | steel-heads | south, | catfish
tonaiLtcIk dinuk' tonaiLtso dinuk' Loyacoyacts dl-
" fish-red" | south, | "fish-blue" | south, | fish (small) | south,
16 nuk' LO yac da ban tco dinuk' L6etel dinuk' t'antgul-
(fish) | south, | flatfish (f) | south, | devil-fish
yos dl nuk ' yo« tcul In dl nuk ' Le nec ha« L ta' kl dl dee
south, | abalones | south. | All | different kinds | north.
18 Le nee hae L ta' kl dl duk ' Le ne€ hae L ta* kl dl nuk ?
All | different kinds | east. | All | different kinds | south.
Le nee hac L ta* kl dl soe
All I different kinds I west.
VOL. 5] Goddard.—Kato Texts. 125
buntc bul s 'us tin y I tco bie y I duk ' sa' dun ha tc 'ek
Yellow-hammer | lay | dance-house in | east | alone. | Women
nakka€ aLte bagunun nhuL gunyaL kwuLuii 2
two I "Well, | coast toward | with us | walk," | they said to him
yae ni he uc tc 'in yac ni skits nak ka€ no1 do€ tc 'in
they say. | "Yes," | he said | they say. | Children | two, | "Go ahead" I
he said
ya«m bagun saisc$ndun ts'yanki ban tco yaestcin 4
they say. | Coast | sandy beach | women | mussels | they obtained
ya€m gulk'an yaem ban tco tagisgin yaem kw6iie-
they say. | A fire was | they say. | Mussels j they brought out of water |
they say. | Fire place
dun ban tco natgulg^l yaem gulteuL ya€m ban- 6
mussels | they poured down | they say. | Were opened | they say | mussels.
tco aLte ban tco tc'unyan tc'in yaem ka« nahi-
"Well, | mussels | eat," | she said | they say. | "Well, | we will go back
duL yebieufie aLte kwuLun ya«m heu€ tc'in yaem 8
house toward, | come on " | they told him | they say. | ' ' Yes, " | he said j
They say.
ts'yaiiki nakkac skits nakkac yiduk' nahesdel6
Women | two, | children | two | east (up) | went back
yaeni kt0neLiii€ yaem te k 'wuts y I gun ya yaem yo- 10
they say. | They looked at him, | they say. | He went down to the water, |
they say. | Far
on tk'undun ts'yanki kt^neLine ya6m
on bank j women | looked at him | they say.
tc'iyacts tc'euntan yaem bantoe bl€une kw;tco 12
Canoe small | he took out | they say. | Ocean | toward | his grand-
mother,
Lon tc gec nects bi€noloskwan yacm tc'ibi6 nec na-
long-eared mouse, | he had led in | they say. | Canoe in | soil | he had poured
in
deLg^lkwan yaem tc'ibie gulk'amun yaem tanco- 14
they say. | Canoe in | fire will be | they say. | ' ' Tancowe
we tan co we tanco we tcm tc'in yaem Lontcgec-
tancowe | tancowe | tcin" | he said | they say. | Long-eared mouse,
nects no le da kats s tcaitc to nai da gun dul e wa kats ie
' ' Deeps | keep one side, | my grandchild, | fish | swim on surface | keep one
side.
kat kwul lie n dji n es eae e tc 'in ya€ ni tan co we
This way | it seems | your heart | has gone! " | she said | they say. | "Tan-
cowe
126 University of Calif ornia Publications. [ AM. ARCH. ETH.
tan co we tancowe tcin tc'in yaem tc'guttilit to-
tancowe | tancowe | tcin ' ' | he said | they say. | He taking it when | water
through
2 bi«un€ yist'ot gunt'e yiguttiL yaem tancowe tan-
fog | now | he took it along [ they say. | "Tancowe | tancSwe
co we tancowe tcm tc'in ya*m tancowe tancowe
tancowe | tcin" | he said | they say. | "TancSwe | tancowe
4 tancowe tcm tc'in yaem nole dakats stcaitc kat
tancowe | tcin " | he said | they say. | ' ' Deeps | keep one side, | my grand-
child. | This way
kwulluc ndji ngus'a'e tc'in ya«m tc'ttesya
it seems | your heart | has gone," | she said | they say. | He went on
6 yaem yoyise6 toneeune tancowe tancowe tancowe
they say, | far west, | water other side. | ' ' Tancowe | tancowe | tancowe
tcm tc'in ya«m g§kus ya'm tc'iyacts ge/kus
tcin, " | he said | they say. | It went fast | they say. | Canoe small | went fast
8 ya'm kakw taL^ut180 yaeslm« ya«m tancowe tan-
they say. | Quickly | ocean middle | they were | they say. | "Tancowe |
tancowe
co we tancowe tcm tc'in yacm tetbil* yaeni gun-
tancowe | tcin" | he said | they say. | It rained | they say. | Now
10 t'e tV kwjsidae waLk'uts gunt'e gun do* bun ya«ni
feather | his head | he put in, | now | was vanishing | they say.
naLculut gun tea* yaeni gunt'e yist'ot t gun guts
It was wet because | it became large | they say. | Now | fog | was swirling
12 ya«m tc'ttesya ya*m dotcoedai161 tc'guttiL ya«ni
they say. | He went on | they say. | He didn't give out, I he brought it
along | they say.
tancowe tancowe tancowe tcm tc'in yaem kat
' ' Tancowe | tancowe | tancowe | tcin » ' | he said | they say. | ' ' This way
14 kwulluc ndji ngus«ace stcaitc kakw? guntiL naL-
it seems | your heart | has gone, | my grandchild, | quickly I take it
along. " | ' ' Build fire again
k'an stco tc'in ya«ni tut bik. tele tancowe tan co-
rny grandmother" | he said | they say. | "It will rain." | "Tancowe |
tancowe
16 we tancowe tcm tc'in yaem naguLcuL ya«nl
tancowe | tcin " | he said | they say. | He got wet | they say.
leo Cf. kaiLeut "middle of winter," p. 113, 1. 14, above,
lei Cf. Hupa root -da "to be poor in flesh" (III, 254), also used with
preceding 6.
VOL. 5] Goddard.—Kato Texts. 127
conk' guntiL stcaitc tc'in yacnl tonai dagundul-
"Well | take it along, | my grandchild," | she said | they say. | "Fish |
swimming on the surface
le' wakwats tancowe tancowe tancowe tcm tc'in 2
keep away from." | "Tancdwe | tancowe | tancowe | tcm" | he said
yacm guLgel* ya«nl tcakwuLgel* bi6 tc'guLtiL
they say. | It was evening | they say. | Very dark | in | he took it along
yaem tancowe tancowe tancowe tcm tc'in ya€m 4
they say. | " Tancowe | tancowe | tancowe | tcin" | he said | they say.
t'a6 kt0sldae waLk'uts bine6 nontena6 ya€m gun-
Feather | his head | he put in | its back | was left | they say. | Now
t'e bantoe ts't ducts tsan yacm kunundunne stco 6
ocean (breakers) | he heard | they say. | ''It is near, | my grandmother,
k'ade6 kakw? guntiL stcaitc tc'in yaem tat us tan
soon. " | " Quickly | take it along, | my grandchild, ' ' | she said | they say. |
He took it out
ya*m haae nonukkus to gunLuts162 stco to gunLutse 8
they say. | Long time | it floated about. | Water | was rough. | "My
grandmother, | water | is rough,
stco t^tusk'uts ya«m tc'unt'an no 61 todiik' t^ts-
my grandmother." | He pulled it out | they say. | Acorns | mouldy | on
top | he ran out
us La' yaem tc'i tc'uLtcut kwtco buL t^tsuss^s yaem 10
they say. | Boat | he caught | his grandmother | with | he dragged out |
they say.
tc'i natguL«a« ya«m stcaitc ca uLk'an guctullle
Boat | he placed on end | they say. | "My grandchild, | for me | build a
fire, | I am cold."
stco tc'unt'an Lachac dedun^cbufi kw6nedufi UL- 12
1 ' My grandmother, | acorn | one only | you may put in fire | fire place, ' ' |
he told her
tc'in yaem kw?tco tg,cac stco t$cae tc'in ya«m
they say, | his grandmother. | "I am going, | my grandmother, | I am go-
ing," | he said | they say.
yoon dan co6 tc'qale ctae cgundanekwuc CUL- 14
"Over there | somebody | walks, | my father." | "My son-in-law I
guess | Huckleberry-water-place.
ci ye to dun163 do kwa tc ' gul le hankwuc kwuctgec c gun-
No one has sung for him | him I guess. | Let me look at | my son-in-law. ' '
ie2 -Luts seems to mean l ' stout, strong, ' ' referring to adverse condi-
tion of the tide.
163 Of. Hupa tcwiltc "huckleberry" (III, 14).
128 University of California Publications. OM- ARCH. ETH.
dane kedun164 ya'm donkehit' nucine adocyi
He died | they say. | " Nothing too bad | I look at | I boast,
2 cedunkwai t'ae k 'wun na nas tan kwan165 ya«m yebie
I died. ' ' | Feather | he had waved over him | they say. | House in
yetc'gunya yaem tc'ektobetce* be dun yaem t'a«
he went in | they say. | His mother-in-law | died | they say. | Feather
4 k 'wun na nas tan yaem ce dun ne kwan nan tc'in yaem
he waved over her | they say. j "I died," | she said | they say.
tc'si* telan tc'si* kagaean ya«m tc'ek nunustk?ee
Head, | whale | head | she took up | they say. | Wives | got up
6 yaem nakaehae tc'ek tc'unyan kwaLun ya«m
they say | both | wives. | "Eat," | they told him | they say.
site na ka€ ha« c gun da ne kw to' los k 'un dun to nai
"My daughters | both, | my son-in-law | lead him. | Yesterday | fish
8 nahesleee ntcao to nai kwan hit sai tc'qots naon-
swam along. | Big | fish j it was because | sand | it broke up. | It will come
again probably.
dakwuc ts'usqotdee belkats nowaot$ndja€ tatoLtuc-
If he spears it, | spear-pole | let him hand you. | You must take it out of
the water.
10 bun Laehae ts'yankl oLk'^ii tc'in yaenl naunte-
One | woman | build fire," | he said | they say. | It swam along.
lea do to nai ye ctaeye kii7sle kwon€ muL naktp-
' ' Not | fish is. | My father it is. ' ' \ His head | fire | with | he beat him
12 neLgal yaem haiye to nai nagullea ufiqot belkats
they say. | "That | fish | is swimming down. | Spear it. | Fish-spear
now^nticbun s'usqot yacm tc'ek wauntan tayistin
give us." | He speared it | they say. | Wives | he gave it (spear). | He took
it out of the water
14 yaem 6sie nai neLgal yaem kae nahiduL tc'in
they say. | Its head | he beat | they say. | "Well, | we will go back," | he
said
yacm 6daebic ye yae tc 'ul la hut yaihlLtin yaem ye-
they say. | Its mouth in | they put their hands in when | they picked it
up | they say. | House in,
16 bieune yoon yebi6 yainuLtinut ts'unkwostc wun-
f urther J house in | they brought it when | ' ' Pin-trout j he must have mis-
taken ( ?)
is* ke dun and ce dun kwai below seem to be verbs with the pronouns as
objects. The construction might, however, be passive or the possessive of
some noun.
105 The expression means to doctor in a shamanistic manner.
VOL. 5] Goddard.—Kato Texts. 129
noguntakwai c gun dam tc'si€ ustci tehun tc'tteL-
my son-in-law. | Its head | I will fix. ' ' \ Water toward | he took it
tin ya€ ni te' na tc 'us dea tan nas tin tc ' gun tcai166 a
they say. | He washed it. | He took it out. | He buried it
yaem kanagunean yaem djeeguLteeL167 yaem kwslc
they say. | He took it out | they say. | He split open | they say its head.
waunk^n yaem buntcbul cot Lta kwaLin yaem 4
He placed before him | they say. | Yellow-hammer | in vain | every way |
he did | they say.
tc'ek yis tceL kwan n§n yaeni tc'gunyan yacm
Wife | split it up | they say. | He ate it | they say.
tc 'un t 'an 6 no' Ian site *kw to' los c gun da ni na- 6
11 Acorns | go after | my daughters. | Take along my son-in-law. | Let
him knock them off.
noLgaLdja6 Laeha€ tc'unt'an tc'gatc'6leedjae nakkae
One | acorn | let him crack (?). | Two
tc'toLk'asdja6 wo' geLbun tcuii bestankwa^i yaem 8
let him drop. | You will carry them. ' ' | Stick | he had carried up | they say.
6si«dak' naneLg^l ya€m ts'y^iiki tea yae heL tee' 168
Her head over he beat | they say. | Women | shouted
ya€m n^kkae kiyee datyatcl nosie nunsuLgal 10
they say, | two | his. | "Why | our heads | you beat?
tc'unt'an ^ndutt'eungi nanagutyai n^kka€ tc'un-
Acorns | we are like." | He came down. | Two | acorns
fan tc'tteLk'^s yaeni tbuL.bie n6eneg,fi yaem de- 12
he threw | they say. | Burden basket in | he put them | they say. | It was
full
muiie ya€m Lae tbuLbi€ noen€an yaem demunc
they say. | One | burden-basket in | he put | they say. | It was full
yacm yachesgin yaem yebieuiie ya€nuiiin yaem u
they say. | They carried it | they say. | House to | they brought it | they
say
yebie datyatcl do ye tcun bes tan kwan hut nona-
house in. | "What is it?" | "Nothing. | Stick | he had taken up | without
our knowledge.'7
taa hae do un kwuL kwoL nuk kwan 16
' ' Why didn Jt you tell him ? ' '
lee Cf. Hupa root -tcwai -tcwa (III, 275).
167 Cf . Hupa dje wiL kil which is a close equivalent.
les Cf. Hupa kyateLtcwu "it cried" (I, 342, 10).
130 University of California Publications. [AM. ARCH. ETII.
yinaun Laehae nanec nunya ya€m c gun dan!
From the south one | person | came | they say. | "My son-in-law
2 buntc bul tc ' nun yai kwi te dug ge kwa nan kw wo' 16s-
Yellow-hammer | has come. | We all died. ' ' | ' ' You must bring him.
bun k'atde€ guLguLde* tc 'n no dac dja6 kinhae kw-
Soon | it is evening when | let him dance, | him. | We will look at him. ' '
4 nut dul in* djae heu« k'atde* giduLtele tc'in yacm
"Yes | soon | we will come," | he said | they say.
tc' nunya yacm buntc bul Lenechac tc'enya yitcobi6
He came | they say | Yellow-hammer. | All | went out | dance-house in.
6 tc'kwontgets ieneeha6 be dun yaem t'ae kwsida6
They watched him. | All | died | they say. | Feather | his head
tc'eunt^n yaem k 'wut na nas t$n yaem kwunLaiiha*
he took out | they say. | He waved it over them | they say. | Every one
8 na nas t k 'ee yac ni kwae no' dac c gun da ni ka no tc 'n-
got up | they say. | ' ' Quick, | you dance | my son-in-law, | he will look at
you. ' '
neLimun dane coe gut dut dace kin tc'nondac tc'in
' ' Long time | in vain | we have danced, | him, | let him dance, " | he said
10 yacm tc' gun dac yaem belkee ya€m kae nin nun-
they say. | He danced | they say. | He finished | they say. | ' ' Well, | you [
dance,
dac buntc bul ya«n ya€m heue nucdac tc'in ya€m
Yellow-hammer" | they said | they say. | "Yes, | I will dance," | he said j
they say!
12 tc' nun dac yacm bantoe di tc'nune^n yaem tc'-
He danced | they say. | Ocean | here | came | they say. | He danced.
nun dac ban to6 di buL daic biektc yites6an yaenl
Ocean | here | near entrance | it went by | they say.
14 k'undun do kwa t 'In d^ctmdji k'undun dokwat'm
"Before I it did not do that. I Why does it do that? I Before I it did not do
that.
be ne SIL git de109 banto6 beneslLgetde banto6 tc'nnun-
I am afraid of | ocean. | I am afraid of | ocean." | He danced until
16 dac kwa6 banto6 yeyiguneaii ya€m yeble nanec
ocean | came in | they say. | House in | people
nunuLkut yaeni to demun« yacm yitcobi6 bana-
floated | they say. | Water | it was full | they say. | Dance-house | post
Cf. Hupa mi nes git "it was afraid" (I, 295, 4).
VOL. 5] Goddard.—Kato Texts. 131
t'ai170 nun s 'us t 'a yaem buntcbul tcm tc'in yacni
he flew against | they say | Yellow-hammer. | ' ' tein ' ' \ he said | they say.
betc'madut tc'uLtcutdut bantoe nanndoe yaem don- 2
He embraced it when | he caught it when | ocean I became none again I
they say. | ' ' Some kind
ki an t 'e kwai c gun da ni na kw to' 16s na kw te go los
you must be, | my son-in-law." j "Take him home." | They took him
home
yacm nakwonutlos yebie 4
they say. They led him back | house in.
kacbie na hue dac tele tc'in yaem tc'ek nuL ta-
' ' Tomorrow | I am going home, ' ' he said | they say. | Wife J ' ' With
you | I will go
cactele kacbie ci Lae nuL tacactele tc'in yaem 6
tomorrow. " j "I | too | with you | I will go, " | she said | they say.
nahestya Ledufi yoon Lon tc gee nects tc'unt'an de-
He started back | morning. Over there | Long-eared mouse | acorn | had
put in the fire
tguldelekwan yaem kwone tc ' neL sus kw^n yacm 8
they say. | Fire had gone out | they say.
Lachae osaye dedun€ac nuLdicniuiigl ctco nahuc-
" 'One only | its shell | you put in fire' | I told you. | My grandmother j
I am going back."
dac tele heue nahiduL Lon tc gee nects tc'teLtcot171 10
"Yes, | we will go back." | Long-eared mouse | stole
y ae m tc 'un t 'an non k tcun Lo' ka ki da ye L taa tcl-
they say, | acorns, | tarweed seeds, | grass seeds, | flowers, | black oak, |
white oak,
tcan untc' waited laci6 tkoicts nadeL nunkwostiii 12
sweet oak, | buckeyes, | chestnuts, | sugar-pines, | wild cherries,
k'ai€ kae tc'i tanac tic tele tan^nk'uts yaenl kae
hazel nuts. | "Well, | canoe | I will take back." | He took it down they
say. | "Quick
bl€nunsat ciyee tc'ek nm Lac bicnunsat nesdunne 14
in it sit, I my | wife. | You | too | in it sit. | It is far.
tutbulle nahekuts tc'i tancowe tancowe tancowe
It rains. | It goes fast | canoe. | Tancowe, tancowe, | tancowe,
tcm tc'in yaem yist'ot higuttlL yaem ylsinun 16
tcin" | he said | they say. | Fog | came | they say. | "From the west
ITO ba "main, chief," nat'ai "it stands vertical." The center post of
the dance-house seems to have been sacred.
171 This verb is a common name for mouse in Athapascan.
132 University of California Publications. [AM. ARCH. ETH.
kakw? nanttiL stcaitc tc'in ya€m Lon tc ge€ nects
quickly, | bring it back, | my grandchild," | she said | they say, | Long-
eared mouse.
2 taL^ut tc'ek nan n do6 ya€m t gun nast gets tc'ek
Ocean middle | wife | was not again | they say. | He looked back. | Wife
ndo€ yaem Lae tc'ek biesta yaem nesdunne tatci
was not | they say. | Other | wife | in it was sitting | they say. | "It is
far. j Where
4 nat uLtc'in yaem Lac tc'ek do ye nahestyaye
your sister?" | he asked | they say. | Other | wife | "Is not. | She went
home.
ylst'ot andutt'eye taLcut tetbil6 ya€m tgama
Fog | we are. ' ' | Ocean middle | it rained | they say. | By the shore
6 tc'ek na hestyakwan ya€m tanas tya tc'i tc'eLtcut
wife | had gone back | they say. | He went out. Canoe he caught.
tanas sas stco kae tanundac dj$nhae sun da bun
He pulled it out. | ' ' My grandmother, | well, | come out. | Here | you will sit.
8 sa' dun na hue da s kik 6 nuc t gee dja«
Alone | I will go back. | Children | I will look at."
nauntyai yitcobi6 yenagutyai nanestin yitcobl6
He came back. | Dance-house | he went in. | He lay down | dance-house in.
10 skits nakka€ yitco o ts 'e k 'e bi«172 ye ya« gut ge kwan
Boys | two | dance-house | its navel in | they had looked in
yaem nakuctesnai cn^n stac kwullicts173 s 'us tin
they say. | They ran back. | "My mother, | my father | something like |
is lying
12 Inin kwtuk haiyiha6 ktckwe6 do a nonage hit deka
in a corner | up. | That only | his foot." | "Don't lie about it." j "There
kwontguc heue kwoctge6 tc'neguLm* yetc'gunyai
look." | "Yes, | I will look." | She looked at him. | She went in.
14 ciyecdun nan tyaufi kwan tc'ek 6si« nahelsut'kw^n
"My husband, | have you come back I" | Wives | their heads | had been
shorn
yaem nakkachae dje' osunta6 ulaik' tc'guLLekw^n
they say | both. | Pitch | their foreheads | their tops | they had smeared
16 yacm skits ng,kaehae usunta€ ulaik' tc ' guL Le kw§,n
they say. | Boys | both | their foreheads | their tops | they had smeared
ITS The smoke-hole of the dance-house.
ITS The diminutive seems to be attached to this verb-like form.
VOL. 5] Goddard.—Kato Texts. 133
yaeni axte yenund^c yebie tc'guntcea nakkaehae
they say. | ' ' Well, | come in | house in. ' ' | They cried | both
tc'ek yaem tc'an natiguctcan ya€m 2
wives | they say. | Food | he ate | they say.
k'ln cnee k'm se t bo lets stcodjiL ulle se-
" Juneberry | my back, | juneberry. | Stone | round | my kidneys | be-
come. | Stone flat small
nteLts csake6 ulle tc'in yaem yibaii nocuLgaL 4
my spleen | become, " \ he said | they say. | ' ' Other side | throw me.
haiuntcun nocuLgaL tc'in yacm
This side | throw me," | he said | they say.
kwun Lafi
All.
X.— WOLF STEALS COYOTE'S WIFE.
tc'sitcun tc'tteLbaii datcan* ctcunus teheii nacac $
Coyote | was lame. | Eaven. | ' ' Carry me | creek to. | I will go about.
ca ts'ic uLtci tonai ts'i« stcigunyane guLk'^n
For me | brush | make. | Fish | brush | I want. | Build a fire
kwon6 iictelicun nacbane belget k Van no lac bel- 8
fire. | 1 might be cold (?) | I am lame. | Spear head | put on | spear pole.
kats to nai na on te le* un na nun cai17* kwun k 'eelT5
Fish | may come. [ Fish-weir | its poles
6' Ian k'un* bin, gulliebun tc'gultel nolle Lets dan 10
go after. | Hazel | with | must be tied. | Spread a bed. | Put them down.
Earth [ pile
ULtci kwailubbufi k'atde6 tc'in yaem nanufieaie
make. | Fire will be | soon," | he said | they say. | " Fish-weir
binee ode Ian tc'kak'batse 6' Ian kae nandileae ts'i« 12
its back | we will get. | Net bow | bring. | Quickly, | we will put across. |
Brush
cgagullac tc'in ya€m beniLkeee tc'tda6 uLtci dje'
hand me," | he said | they say. | "I have finished. | Mouth | make. | Pitch-
wood
odillan skV 6 Ian cginae tc'in ya€m Lakwit H
we will get. | Mush | bring. | I am hungry, " J he said | they say. | ' ' Any-
way,
174 « Has horizontal position." Cf. Hupa tcwitc noninadin (I, 353,
14).
175 Possibly ' ' its ribs, ' ' that is, the slanting poles resting on the
stringer which is called bi nee "its back" below.
134 University of California Publications. LAM- ARCH. ETH
beccaic nahundac odjinkwic nacbane k'un dokwa-
I will try. | Go home. | About day probably. | I am lame. ' ' | Before I he
didn't do that.
2 t'm naseuts176 ya€m tc'ek k^niLin€ yaem
He ran about | they say. | Wife | looked at him | they say. | Brush in
s'usk'an yaem naseiits yaem haoi tc'ek
he built a fire | they say. | He ran about | they say. | Long time | wife
4 ktfneLin6 ya€m tc'ek nahestyai yacm tc'sltcun
looked at him | they say. | Wife | went home | they say. | Coyote
nas^ts se ntcaa na un gun. eac e ntcao donaLbane
ran about. | Stones (?) | large | he put across, | large. | He wasn't lame.
6 skoloekw^n tc'ek tonai yon g§ Ian ya€m tcoyi
He was pretending. | Wife ] fish j went after | they say, | again
yebi« tc'sltcun nanguLcace nahucda tc'in yaem
house in. | ' ' Coyote | has built a dam. | I go back, ' ' | she said | they say.
8 tats kwuL tan yacm yiskanit doha€nantya yacm kae
(Nobody at home) | they say. | It was day when I he didn't come back I
they say. | « ' Well
kwiictgeedjae t 'a din coe kwic kwiictgeedjae tc'sltcun
I will watch him. | Something is wrong. | I will watch | Coyote. ' '
10 skits kwuLstai yaem n^kkae tonai tc'kackwan
Boys | with him stayed | they say | two. | Fish | he had netted
yaem tast'^s tonai ts'ttankwan yaem skits yaen-
they say. | He cut them. | Fish | he ate | they say. | Boys | were asleep
12 teslaLkw^n yaem 6nae tc'tt^nkwan yaem skits
they say. | Alone | he had eaten | they say. | Boy
tcVnsut' yaem Lae uyac tc'e€nsut' yaem tonai
woke up | they say. | Another | small j woke up | they say. | Fish
14 usune yiLs^n ya€m tonai ye dousuneyl di tc'in
its meat | he found | they say. | "Fish are." | "It is not meat | this," I
he said
ya'm doyi do tonai Lucditco ant 'eye tc'in yaem
they say. | " It is not. | Not fish, | rotten log | it appears, " | he said | they
say.
16 do ye tonai ye tc'in ya€m unac tc'ttankwafi yacm
"It is not | fish," | he said | they say. | By himself | he had eaten | they
say.
do ye dus t 'e ko ne an t 'e ye na GO' nic k 'un dun te
"It is not, | madrone berries | it is | you played with | yesterday." | In
water
176 Cf. Hupa nas its ei (I, 294, 3 and III, 212).
VOL. 5] Goddard.—Kato Texts. 135
to nai tc ' gun cuk kwan177 yae ni te' no na 16s kwan y ae ni
fish | he had strung | they say. | He had dragged in water | they say.
yiskan ndoye naho' duL UL tc'in yaem no' nan 2
It was day. "None. | Go home," | he told them | they say. | "Your
mother
kwoL koL nuk bun tc'in yaem kae kwoctge€djae tc'si-
you will tell," | he said | they say. | "Well, | I will see | Coyote.
tcun k'aitbuL tucge6 kun neL t 'ats kwan ya6m da- 4
Burden-basket | I will carry. " | He had been cutting up | they say. | He had
put on a frame
noLdeLkwan yaem Lan to nai te' nuk'178 tc'ttesya
they say | many | fish. | Upstream | he went
yaem tc'ek k'aitbuL kwgunm tc'ek ku w^n tc 't teL- 6
they say. | Wife | burden-basket | brought down | wife | from him she
stole.
tcot yebl€ufi€ hitesgin yaem tc' si tcun kinneLt'ats-
House to I she carried them I they say. I "Coyote I had been cutting up
(fish)"
ekwan^n tc'in yaem be no sun to nai ta nan o da u leiie 8
she said | they say. | "Hide | fish. | He might come again,"
tc'in yaem tc 'a h^l L tso wit to nai ku wa tc ' ga bil6 k'e-
she said | they say. | Frog blue small | fish | she gave. | She pounded
gunsut tc'unt'afi yacm 10
acorns | they say.
yicts intcee kinnelt'ats tc'nnufiin yacm be no-
Wolf | venison | cut in strips | he brought | they say. | She hid
gussun intcee dohaetc'6Lsandja€ tc'in yaem nahuc- 12
venison. | "Do not let him find it," | he said | they say. | "I am going
home.
da t$ccoe nacdadjae179 tc'in yaeni intcee nesoL-
Sometime | I will come again," | he said | they say. | "Venison j you will
have eaten up when
yankw$ndee necaekwuc tc'in ya€m tenon^cbun 14
I may come back," | he said | they say. | "You must put in water
tc'unt'afi nouLci€bufi Lan tatdegucbuii tc'unt'afi
acorns. | You must put in the ground. | Many | we will carry. | Acorns
177 Cf. Hupa kyu wit tcwok kei "they are strung on a line" (I, 165, 8).
ITS Used by the Eel river dialects in this form to indicate motion in
the bed of a stream. Cf. di nuk'.
ITS The suffix -djae seems to indicate intention, while -kwiic in ne ca-
kwuc below expresses the less certain probability of the time of his
arrival.
136 University of California Publications. [ AM. ARCH. ETH.
tc 'UL tuk bun Le6 ut tc 'UL tuk bun tc 'un t 'an kwun L$n
you must crack. | Night in | you must crack | acorns. | Every
2 yiLkai conk' kwaLimuii nad§gecbun dak'wut djuLsai-
day | well | you must do it. | We will carry them. | Drying platform
bie180 da bi€ no gun kac bun 6lsaidjac Lenecha€ intcee
we will put them on. | Let them dry | all. | Venison
4 Lane c gun dun te'in yaem ntus 16s tele handut
much | my house," | he said | they say. | "I will take you | next time.
nesdun tiduLtele da sits nhuL skik nakachae gul-
Far | we will go | soon. | With us | children | both | you will bring,"
6 lostele tc'in yaem nanec tcoyi nunyai ya«m ta-
he said | they say. | Person | again | came | they say. | " Where
dji te'sitcun do ye dok'ufi k'tteqot donaundace
Coyote?" | "He is not. | Not recently | he went spearing. | He doesn't
come back.
8 dokwoctgucce t'adinco€kwuc teLbane do c dji kw ya ne
I do not go to see him. | For some reason | he is lame. | I do not like him.
do kw nuc me te le tc'in ya«ni taco« kwoctge€dja« tonai
I will not look at him," | she said | they say. | "Sometime | I will see
him. | Fish
10 tc'ongilane tonai ndoye tonai Lanungi tonai
' I went after. | Fish | were not. " | * ' Fish | are plentiful. | Fish
Lan c gun dun tc'in yaem nanec La«hae nun ya hut
many | my house, " | he said | they say | person | one | came when.
12 sutyuggihae tonai kendokw^n tonai Lanungi tc'in
"You only ones | fish | are none. | Fish | are plentiful, " | he said
yaem te'sitcun do s dji kw ya ne tc'in yacm taco«
they say. ' < Coyote | I do not like, " | she said | they say. | ' ' Sometime
14 t$cy$ctele tc'kwull6€ut nesdun tegiyai sdjiyane
I will go away, | he pretended because. | Far | I will go | I like.
do c noL m« kwuc tc 'in ya* ni
You will not see me, ' ' | she said | they say.
16 tcoyi hae yicts intce6 tc'nnunin yaem intce6 nesoLy^n
Again | wolf | venison | brought | they say. | * l Venison | you have eaten
up?
intce6 6daic ts'Ibi* nomgine dok'ufi danc niyaye
Venison | outside | brush in j I put. | Not recently | sometime ago, | I came.
iso da- indicates something raised, -k 'wut- ' ' upon, ' ' -sai ' ' to dry, ' ' bi*
''in."
VOL. 5] Goddard.—Kato Texts. 137
nonucine to on gi lane nucine tc'in yaem intce€
I looked at you. | Water | I brought. | I looked at you," | he said | they
say. | "Venison
ocl^n kunduntc nomgine cuLgunyaL do un tc'sitcun. 2
I go after. | Near by | I put it down. | With me will you go? [ Not |
Coyote
donaund^c doyi donaundace d^ndji tonal unai-
come back!" | "No. \ He hasn't been back." | "Somebody | fish | given
you?"
eac181 tc'in yaem tonai dod^nco6 cgaieace intcee 4
he said | they say. | "Fish | nobody | gives me. | Venison
hai nun in182 k'undit hai c§,n tc'tdaiyane dohac-
that you brought | before | that | only we eat. " | "I might go spearing. ' '
k'ttesiqodi do ye tc'sitcun ndjitc'oLtukun dohae 6
"No. | Coyote | might kill you. | Do not
to nai 6' Ian di hac in tcee La ne Lan hit an t 'e ye di
fish | go after. | This | venison | is much. | Much | it appears." | "This
tc'yantc intce* waneg,cun heue waccace ntcaa s
old woman | venison | did you give ? " | " Yes. | I gave | large, ' '
tc'in ya€m tatci nahundacteL haae si da tele tacoe
she said | they say. | "When | will you go back?" | "Long time | I will
stay. | Sometime
nahucdakwiic tc'in yaem tc'unt'an tun uc bun na- 10
I will go back, ' ' he said | they say. | * ' Acorns | you will carry if you go
back, ' '
hesuntyade* tc'in yaem heue tc'in yacni nahuc-
he said | they say. | "Yes," | she said | they say. | "I will go back
dactele tacoe ^1 uctci6 nuL t^cae $1 ondullan 12
sometime." | "Wood | I will make." | "With you | I will go. | Wood | we
will get.
k'aitbuL guiieL dje' ca uLtci€ k'^tde€ gucgelbun
Burden-basket | you carry. | Pitchwood | for me | make. | Soon | I will
carry it.
tadji neon nuct^n neon kwon« tc'unsuts odull^n 14
Where | good | I get it | good | fire? | Bark | we will get
Lsai oeest buLtco kullusse6 neon k'aitbuL nun-
dry. | Maul, | elkhorn wedge, | dry bark | is good. | Burden-basket | take
up,"
un uc tc 'in yac m n L^n ^1 La ne se k 'ut ca 6' l$n 15
he said they say. | ' ' Much | wood, | many | mealing stone | for me | get, ' '
isi The g must have disappeared after n. Cf. cgai a ce below.
182 The g, the initial of the root, is assimilated or displaced by the
preceding n. See gucgelbun below. Cf. Hupa root -wen etc. (Ill, 226).
138 University of California Publications. [AM- ARCH. ETH.
tc'in ya€m tc'unt'an tutdege* nesdun noedulcl«
she said | they say. | ' ' Acorns | we will carry | far. | We will put down
2 yiban tc'uLtuk datceL do tco ic tcis tel tc'unt'afi daL-
over there. | Crack them. | Storage bin. | I am not going to leave | acorns. |
Why
ingi intcee cam tc 'un yan un kwan coe Laii intce«
venison | only | you have eaten?" | "In vain | much | venison
4 nunuc intcee Laii ucgane tonai Lane c gun dun
you bring. ' ' | ' ' Deer | many | I kill. | Fish | are many | my house.
gestco kin nel fats Lane k'aitbuLLgaibi6 Lane non-
Elk | cut in strips | is much | burden basket white in | is much. | Tarweed
6 k'tcun Lane tc'ala Lane c gun dun tkoicts Lane
is much, j Sunflower seed | is much | my house. | Chestnuts | are many
c gun dun Lane nanec yi tco ye hut tc'in yacm tc'ek
my house. | Are many | people | dance-house because," | he said | they
say. | Wife
8 UL tc'in yaem nanec Landun ntuslostele da sits
he told | they say. | ' ' People | many | I will take you. | Sometime
tc'an Lane hut tacanha* giduL do kw? nus sun ne
food | much. | What way | we go 1 do not know.
10 kwun ye I duL kwuc tc'sitcufi na no tc 'UL kee u len€
Underground we will go. | Coyote | might track us."
tc'sitcun t^nnatyai tonai binee cwults tc'kak'bl€
Coyote, | he went from water. | Fish | back | small | net in
12 nount^nkwan ya€m tcllgaitc be tc 'us geL kwan ya€nl
he had put | they say. | Sore tail [ he had tied up | they say.
nagultb^n yaenl skits cnan tc'sitcun nagutdal
He limped along | they say. | Boy | "My mother, | Coyote | is coming
ba ck ! ' '
14 sk 'ee bi€ 6' luts yi na gut yai no LO k 'e ni gl ne hakw
' ' Mush | in urinate. " | He came in. | " Your salmon | I bring. | Out there
buL dai6 dun no ni gi ne to nai tc 'n ne SIL t 'ats tc ' teL-
by the door | I put down. Fish | I cut up | someone had stolen. ' '
16 tcotyekwanafi sk'ee kaguLtseo buL te gunk '6 tee ceL-
Mush | he tasted j when | it was sour. | CeLciyetodun
ci ye to dun st'6c kwut te seL sut ' dohaegegin yaenl
nearly | it fell off. | She didn 't bring it in | they say.
18 yiskan hata sgin yaeni dodanco6 tait'as tc'oLke-
Dayligh^ | there | it was | they say. | Nobody | cut it. | ' ' You do not like it
VOL. 5] Goddard.—Kato Texts. 139
gaii a no' t 'e na hue dac te le be nac eai€ te le ha ae kwiic
you are. | I am going back. | I will try again. | Long time probably
nakka* ca beodunkwuc no dj I do 6 sut dun nacaekwan- 2
two | moons | will die. | Do not be lonesome. | I may be around
hit $n t 'e bun kwuc te 'in yae m na hes t ya te' hun
it will be, ' ' | he said | they say. | He went back | stream to,
tc'kak' tesginut nantyai yicts dounnaundac cun- 4
net | he carried. | Came back, | Wolf. | ' ' Hasn 't he been back, | my cousin
di ko tc ' si tcun
Coyote?"
tc'unt'an k$cbi€ tutdege6 nesdun nodulcicdjae 6
' l Acorns | tomorrow | we will carry. | Far | we will put in the ground.
tcoyiha* tc'unt'an tutd§ge€ nesdun nodulcicdjae
Again | acorns j we will carry. | Far j we will put down,*'
tc'in yacni tcoyiha6 tc'unt'an tutd§gee nes- 8
he said | they say. | ' ' Again | acorns | we will carry | far, ' '
dun tc'in ya6m tcoyiha6 tc'unt'an tutd§gec te* no-
he said | they say. | ' l Again | acorns | we will carry | we will put in water, ' '
dugge6 tc'in yaem tgat uLtcitel k^cbi€ tun uc bun 10
he said | they say. | " Mouldy | you will make. | Tomorrow | you will carry.
sk'e6 dunk'ots sdjlyane d^ntegi tc'yantc s 'us da-
Mush | sour | I like. | How | old woman | must stay ? * '
bun kwa intce6 Lan kwuL no na dug gee dja« tc'yantc 12
' ' For her | venison | much | with her | we will leave. ' ' | ' ' Old woman
dohaewankwullukbundjac buL hinuk' nesdun tiduL-
you must not tell him | when | south | far | we shall go.
tele sa' dun sundabundja6 do s tci do sut te le kwata u
Alone | you will stay. * ' | "I will not be lonesome. | Any way
tunyac stcontcic tc'sitcun s tci tc 'OL tuk djac kwata
you go. | You may leave me. | Coyote | let him kill me | anyway, ' '
tc'in ya€m do hae nan dac bun c gun dam stcootge6- ie
she said | they say. | **You must not come back. | My son-in-law | let him
come to see me.
dja« intcee tc'nnog§€dja€ stc'ufi€ dodancoc stciyiL-
Venison | let him bring | to me. | Nobody | will kill me. ' '
tuk tele tc'unt'an do tcos tele te le Lan tc'unt'an tee- is
1 ' Acorns | I will not leave. | Many | acorns | are mouldy
guttganne yiL tcut na ge yai bun naneLyan neon nui.
you will take. | Sprouted, | good | with you.
140 University of California Publications. [ AM. ARCH. ETH.
te' no nl gi ne k 'ai t buL blc la cie te' no m gin to guc bun
I put in water. | Burden basket in | buckeyes J I put in water. | Let him
carry.
2 tacode6 al gund66dee cgundane stc'uii* al tc'oL-
If some day | wood | is gone if | my son-in-law j for me | wood | let him
get,"
tcl«djac tc'in yacm al stciyane tutbuLtelit dje'
she said | they say. | "Wood | I like. | It will rain. | Pitchwood
4 stciyane na tc ' nun dm bun Lee sidai tc'ucduke tc'in
I like. | It will be light. | At night | I sit. | I crack them, " | she said
yaem si* tguntcade dockakee k'undun do al
they say. | ' ' Head | is sick. | I am not well. | Yesterday j not | wood
6 uctciye al Lan stciyane dddanco6 naci uctciae
I made. | Wood | much | I want. | Nobody | came ( ?) | I cried.
stcidosut wunta Lee si da ye Lec nesdun sidai
I am lonesome. | Some | nights | I sit, [ night | long. | I sit,
8 nakka« yiLkai sgiyal tc'in ya€m tatdjl na ho tun-
two | nights. | I am sleepy," | she said | they say. | "When | will you
move?"
nacteL tc'unt'an dodultage kakw? bunkwuc yiban-
' ' Acorns | we have not carried. | Soon | will be. | Six only
10 Laehae k'aitbuL nontna€e kacbie tut dug guc te le
burden baskets | are left. | Tomorrow | we will carry/'
tc'in ya€m tcoyiha6 tut dug guc te le k'aitbuL nak-
he said | they say. | * ' Again | we will carry. | Burden baskets | two-two
12 kaenakkac k'aitbuLtele nakka tcoyiha6 k'aitbuL
burden baskets will be. | Two | again | burden baskets
tut dug guc te le cnan n tcon dut tele te le kacbl6 k'ait-
we will carry." | "My mother, | we will leave you | tomorrow. | Burden
baskets
14 buL nakka« nontnace tiduLtele cnan tc'akutbl*
two | are left. | We will go. | My mother | hole in
kwun ye hi duL te le nun kwi ye gi duL te le
we will go. | Ground under | we will go. ' '
16 nesdun mkts gunyaL do n heL kee te le donotc'guL-
"Far | slowly | you go." | "He won't track us, j he won't track us
along,
keetele tc'sitcun nesdune ts'usno€ ntcaoe nesek'a
Coyote." | "It is far. | Mountain | large. | The long way
18 ts'ie ntcece haihit' tcace nadulylc nuns^t kae
brush | bad | because | I go. | We will rest. | Sit down. | Come,
VOL. 5] Goddard.—Kato Texts. 141
be duL kw^n te hit ci gucgeL k 'ait ML d6nheeun do-
we have climbed when I I I I will carry I burden basket. I Are you
tired?" | "I am tired."
yihe€e tk'undun kasidele yooii Lut uLsaji heu€ 2
' ' Eidge | we came up. | Way over | smoke | do you see ? " | ' ( Yes,
Lut us sa ne nee n tea' dun nun ya kwan do yi hee un gi
smoke | I see." | "Country large | you have come." | "I am tired."
ca' na€ na ni duL na nic gee a.L te da un die gee guL ge le 4
" Creek | we cross. | I will carry you across. | Well. | I take you up. j It
is evening.
gunyaL kw^ntehit Lut un suLtcic tc'in ya€m ye
You walk | nevertheless. | Smoke | you smell ? " | he said they say. | ' ' House
seane yoon ciyee ye hai kae tiduL, tea kwuL guL te le 6
stands j yonder | mine | house | that. | Quickly | we go. | It will be dark.
nagai seanungi tunni nconl haiufi tc'in yaeni
Moon | is. | Trail | is good | over there," | he said | they say.
haiungi fjxte do hae kuc nun Lin6 ske€hae gunyaL do- 8
"Over there | well | don't look at them. | Behind me | you walk. | Do
not be ashamed.
hae ka non t y$n yehenyac yebic nun sat kwon€ nonal-
Come in. | House in | sit down. | Fire | put wood on.
l^c takit to tagiba tc'ek ciye€ donhe6 k'aitbuL 10
Where | water? | I am thirsty." | "Wife ] mine | you tired | burden basket
uye
under?"
d^ntci gestco yis tc '^n kwg-ii ntcele s'ustc'aii 12
"Who I elk | shot?" | "Your younger brother | shot it
k'undun noni selgin183 buttco gulsan odjigultuk
yesterday. | Bear | he killed. | Panther | he found. | He killed it."
tadji sk'ee stcigunyan cgina* nesdun nahestyai 14
"Where | mush? | I want it. | I am hungry. | Long ways | I started back.
tc 'ek te SIL tcot
Woman | I stole." |
tatci tc'tteLkut tc'in yacm sek'ut do kin nee 16
"Where | did they go?" | he said | they say. | Mealing-stone | didn't
ya€ni sek'ut datc^n€ dunnl yaem aLte de natc'-
they say, | mealing-stone. | Eaven | croaked | they say. | "Well, | here I
bring them back, ' '
iss Cf. Hupa root -wen -win -we "to kill," which is also used with a
prefix containing s.
142 University of California PMications. [ AM. ARCH. ETH.
kwnummuL tc'in ya€m al nonullut tatci nas^n
he said | they say. | Wood | unburned, | "Where | they moved?"
2 tc'in yacm 6cest nuns 'us tan yaem tatci nas^n
he said | they say. | Pestle | he picked up | they say. | "Where | they
moved?"
6 eest ya guL gal ya€ m tc 't tes m« yac m ya' bie un«
Pestle | he threw up | they say. | He looked up | they say, | sky in.
4 kwsuntV naineLgal184 yacm tc'akakut kanaila.c
His forehead | it struck | they say. | Hole from | she was digging out
tc'unt'an yetc'gunyai tc'yantc tc'eLtcI ya«m dan-
acorns. | He came in, | old woman | he caught | they say. | "Who
6 djl coLtcut nhoctge6 do yac tc 'OL guc un tc'enanLa
caught me? | I will look at you." | "Nobody looks at me." | He ran out
ya«m ts'guntca.n yebl« stcaem tatci nasaji tc'in
they say. | He defecated | house in. | "My faeces, | where | moved?" | he
said
8 ya*m dlsec tc'akabl* kwunyenunyin ylcts tc'ek
they say. | "Down here | hole in | they went in | Wolf, | woman.
tc'telosse skits n$kkaehae Lokastk'wut' nasane
He led along | boys | both. | Lokastkwut | they moved,"
10 tc'in yaem
it said | they say.
tc'sitcun kwun s 'us noL ke€ kwuc tc'sitcun tc'nunya-
11 Coyote | might track us. | Coyote | if he comes
12 de€ kwatcubbun intce6 sk'ee k'wunnatebuLdja* kl-
you must feed him | venison. | Mush | we will pour on him. | Basket-bowl
large
tsactco buL k'wut'natebuLdja6 n6kwoL€a«bun yetuk-
with | we will spill on him. | Place him | house middle."
14 kut cn^fi tc'sitcun tc 'n nun yai un gi ^Lte tonai
' ' My mother, | Coyote | is coming. | Well, | fish
binec cwoltc tc'nuninufigi noLok'ets tc'nniungi
back | short | he is bringing." | "Your Httle salmon | he said
16 ^n t 'e de kwa nul los do s tci kw yan un gi yok ' na ga bun
that one | here | he brings. | I don 't like him. | Way off | he must walk.
do kw me me tel dostcltoyan tc'sitcun d^ndji nunya
I will not look at him. | I do not like him | Coyote." | "Who j came?"
is* For the prefix cf. Hupa naideLdo "he cut him" (I, 164, 3 and
HI, 50).
VOL. 5] Goddard.—Kato Texts. 143
ye heL a kwus tun un gl de no' yac185 ku wun tun dan-
"Come in. | It is cold. | Here | come. | It is getting cold. | Who
dji a no* t 'e kae no' sat tco nun hit a no' t 'e hit na nee 2
are you? | Well, | sit down. | Stranger you are." | " Person
nunyai watcut intcee sk'ee wakac ya' biek' natcai,
came. | Give him | venison. | Mush | give him." | Sky in | chewing
yaem tc'ek kiyee tatc'bul yaem seLgai tayaiL- 4
they say. | Woman | his | made mush | they say. | White stones | she put
in water.
dul sul kwsi6 k 'wun na ga bil te lit tc'sitcuii intcee tc't-
Hot | his head | they will pour on. | Coyote [ venison | he was eating when
tanet sk'ee k'uLts'eget kwsie k 'wut na ga blle yacni nun- 6
mush he was eating when | his head | on it they poured | they say. | He
jumped up.
s'ustk'ai€ tagunLa tobie t'ece186 yalkut yaem yi-
Water he jumped in. | Water in | coals | floated | they say. | Other side
ban tanas tyai cgae cenantbuL naheLeuts yaem g
he came out of water. | ' ' My hair | come to me again. ' ' \ He ran off | they
say.
kwun L^ii
All.
XI.— HOW COYOTE AND SKUNK KILLED ELK.
tc'sitcuii besyahut yitco 6laie notguntalut ges-
Coyote | climbed up when | dance-house | its top, | he stood up when | elk
tco gultca ya6m gestco mna yaem Lan gestco 10
he called | they say. | Elk | came they say. | Many | elk
ye mna yaem yitcobi€ yitco demune yaem slecL-
came in I they say, I dance-house in. | Dance-house [ was full | they say. f
Skunk
k'ucts nunkuwuLtm ya€m ye da dun nokuwuLtm 12
he took up | they say. | By the door | he put him
yaem buLgutyin ki0sle€ but' buLgutyifi ya€m
they say. | He doctored | his anus, [ his belly, | he doctored | they say,
sleeL k'ucts dataitc s'usda ya€m sa' tco s'usda yae- 14
skunk. | Grey squirrel | sat j they say. | Fisher | sat | they say.
m tc'gunsie yacm sleeL k'ucts Lenechae tc'ntegan
He emitted flatus | they say, | skunk. | All | he killed
iss The plural is used to the stranger for politeness. It is used to all
relations-in-law in this region for the same purpose,
ise Cf. Hupa teuw "coal" (I, 114, 4).
144 University of California Publications. [AM- ARCH. ETH.
ya€ni tc'egan ya€m tc'gunsiedut tc'nteg^n yaem
they say. | He killed | they say. | He emitted flatus when | he killed
them | they say.
2 tc'sitcun intcecban but'buLa tc'gunyan ya€nl tc' si-
Coyote | deer female | entrails and all | he ate | they say. | Coyote,
tcun kwaadiccinye tc'in yacm gestco taist'ats
"I called that," | he said | they say. | Elk | he cut up
4 ya*m daucaiiha* naone st'eci* Leneehae tca*n 6lae
they say. | "Who | married | my sister!" | All | faeces | his hands
slm« tc'sitcun tehun teLcuts yaem kwla« tc'te-
became. | Coyote | creek to | he ran | they say. | His hands | he washed
6 tci yaem selin kw?la€ tc'tetci yaem kwsiegaetco
they say. | Blood | his hand | he washed | they say. | His hair long
kt0sie tc'istcin yaem kwsie wantgulk'^c yaem
his head | he made | they say. | His hair | she threw away | they say.
kwun L^n
All.
XII.— COYOTE EECOVEES KANGAEOO-EAT 'S EEMAINS.
8 naLtonetc kV tc'istcin yacni Lan tc'guLtcil
Kangaroo-rat | arrow | he made | they say. | Many | he kept making
ya«m k'acs'ultin€l8T tc'istcin yaem te€uts188 yaem
they say. | Arrow-bow | he made | they say. | He shot along | they say.
10 nec nuntc'iLk'ai189 yaem hota Lbaeiin k'§euts
Ground | he shot | they say. | Then | both sides | he shot
yaem didec k'teeuts yaem k'enun^uts yaem sen-
they say. | North | he shot along | they say. | He came there shooting |
they say. | Blue-rock
12 tea* dun kw dji gul tuk yac ni dan ke te La ya€ ni ne«
he was killed | they say. | Everything | he shot with | they say. | Ground
nuntc'iLk'ai ya€m cicbi6 kuwa«ae yaem sgae buL
he shot | they say. | Eed mountain | they brought it | they say. | Hair | with
14 nutdac bi«nayacaie ya«m buL yaenund^c yaem
dance | they took in | they say. | With | they danced | they say.
187 The compound has become necessary since s JUL tin6 is used of modern
firearms.
IBS Cf. Hupa ylkitteits (I, 144, 12 and III, 211).
i8o Cf. Hupa root -kait -kai (III, 281).
VOL. 5] Goddard.—Kato Texts. 145
hota bi€tc'ewaean yaem kwsi€ bietc'eean yaem
Then \ they took off they say. | His head | they took off | they say.
tc'kwutdjits yaeni tc'sitcun unaslaL kwiint yaem 2
They pulled him in two | they say. | Coyote | dreamed about | his cousin |
they say.
nasilale wacyice cundibaci cundibaci cundibaci
' ' I dreamed | I dreamed, | my nephew | my nephew ] my nephew. ' '
tc'teLke€ kwee yaem tc'guLke* yaem didee 4
He started to track | his tracks | they say. | He tracked along | they
say. | North
ya« ni tee' gul laL yae ni tee ge gul I$L yae m tc ' nun ya
they say. | He cried along | they say. | He cried along | they say. | He
came there
yacm yitcodun cicbi6 ts'uii nagull^c yacni di de€ 6
they say, | dance-house place | Red mountain. | Bones | he picked up I they
say.
North
tc ' qaL dim hac yoe buL, naslie yaem yoyidee tc't-
he walked place beads | with | he tied up | they say. | Way north | he went
tesyai yacm didaciin sis kt0slc buL ts'uslie yaem 8
they say. | North from | otter | his head | with | he tied | they say.
yitco tc'nnunya ya€m giiLgelit tc'an tastci yaem
Dance-house | he came | they say. | Evening when | food | they cooked |
they say.
ye tc ' gun ya ya€ ni yi tco bie no^ dac kwa ta kwac aL- 10
He went in | they say, | dance-house in. | ' * Dance, | any way. " "I used to
do that,
ine nanec usie nac€ahut nut dac yacni binaskut'
person | his head | I get when." | Dance was | they say. | Two in middle
danced
yacm tc'gund^s yaem sgae buL ci nucdac buL 12
they say. | They danced | they say. | " Scalp | with | I | I will dance." j
With it
tc 'e na^ La ya€ ni
he ran out | they say.
naheL^iits ya€m kwuntgiyot yaem bui. nagul- u
He ran back | they say. | They pursued him | they say. | With it | he
ran along
d^L yaem ts'un w^nnalt^uts ya€m yoc bienona-
they say. | Bones | he ran back to | they say. | Beads | he had placed in
tc'nan yaeni nahestya yaem yoofi ts'un w$n- 16
they say. | He came back | they say. j Way over | bones | he came back to
nantya yaem nanagungiii ya€m dananduilgm
they say. He took them down | they say. | He carried them back
146 University of California Publications. OM- ARCH. ETH.
yaem bi€ no na tc 'n an ya€m yo€ buL bie note 'nan
they say. | He carried them in it | they say. | Beads | with | he carried
them in
2 yae ni hai kwac cul li hit ka nac le kw§,n kac no na ga-
they say. | "When | they do that to me | I come alive again. | Come, | I
jump across,
cul dac kwaii cunt ca' nae190 na na gul dac yae m di dae-
my cousin, | creek. " | He jumped down | they say. | Here from the north
4 un nagutgeL yacm nonal€uts yacm kwunt buL
he carried along | they say. | He ran back (?) | they say. | His cousin | with
ya€m tc' gun tee' yaem wan natc ' ge gul lal nasllcnut
they say. | They cried | they say. | About him he cried along | he was tied
because
6 yaem cundibaci cundibaci cundibaci nan t gin
they say. | ' ' My nephew | my nephew | my nephew. " | He brought back
ya€ ni ko wun dun
they say | his home.
kwun Lan
All.
XIII.— COYOTE AND THE GAMBLER.
8 kowantc' guide' yaem k'ac ko w^n tc ' gul de' yaem
From him he won | they say, | arrows. | From him he won | they say,
s'uLtm* Laehae beL ko wan tc ' gul de' ya6m yo€ ko-
bow | one. | Bope | from him he won they say. | Beads | from him he won
10 wan tc ' gul de' yae ni ta suts ko w^n tc ' gul de' ya€ ni
they say. | Tasuts | from him he won | they say.
siebiscafi ko wan tc ' gul de' ya€m k 'e tc 'us t 'ats Lo'neai
Head net | from him he won | they say. | He cut | grass game.
12 ciye€ tc'ek tc'ucbe6 ciye6 ye? tc'ucbee tc'in ya€m
"My | wife | I bet. | My | house | I bet," | he said | they say.
kunnesiLyan okunnesiLyan kunnesiLyan okunnesiL-
"I win," | I win, | I win, | I win."
14 yan nactc'usde' yaem tc'ek nactc'usde' yaem ye'
He won back | they say | wife. | He won back | they say | house
tcoye Lenechac Lta' ki naetc'usde' yaem kV beL
again. | All, | every kind | he won back | they say. | Arrows, | rope,
190 These words Coyote uses are said to be in the dialect formerly
spoken north of the Kato.
VOL. 5] Goddard.—Kato Texts. 147
s'uLtin6 na«gi yoe sleblsean Lenechae nae tc 'us deo
bow, | quiver, | beads, | head net, | all | he won back
ya6ni
they say.
kwun Lan
All.
XIV.— COYOTE COMPETES WITH GEEY-SQUIEEELS.
dataitc s'usk'an yaem tcun uye susk'an yiban-
Grey-squirrel | built fire | they say. | Tree | under | he built fire. | Six
Laehae nanunLa yacm tc' si tcun tc'nnunya yaen!
jumped across | they say. | Coyote | came there | they say.
tehehei dok'an stcotcin191 naslosit kwact'Iii beco'-
(Laughing) | "Long ago | my grandmother | led me around when | I did
that. | Lead me up,
16s cun dits he ue be co' 16s cun dits be ko' 16s tc 'in yae ni
my friend. | Yes, | lead me up | my friend." | f'Lead him up," | he said |
they say.
hota nanunLa yaenl hota nanunLa gut tc'teLsut
Then | he jumped across | they say. | Then | he jumped across when [ he
fell
ya6m hota kwone bie nolsut oslut ya€m hota
they say. | Then | fire [ in | he fell. | He burned up | they say. | Then |
fee tannasdjol ya€ni hota cgae cenuntbuL
coal | rolled out | they say. | Then ' ' My hair | come back to me. ' ;
kwun Lan
All.
XV.— COYOTE TEICKS THE GIELS.
gulk'an yaem sek'wut' gulk'an yaem lacie 10
Fire was | they say. | Eock on | fire was | they say. | Buckeyes
kw6nedufi natgulg^l ya€m gut tea yaem Letc buL
fire place | she poured down | they say. | Were covered up | they say, | earth |
with.
kanagala yaem binogutLek yacm tc' si tcun ts'al- 12
She took them out | they say. | She soaked them | they say. | Coyote |
baby-basket in
191 This suffix -tcin (Hupa -tcwin) seems to mark a class. It is a live
suffix. In a neighboring dialect it was heard suffixed to an English word,
« ' old mare-tcm. ' '
148 University of Calif ornia Publications. [AM. ARCH. ETH.
bie tc'nnullat yacm dandji biyee ski nullat
floated there | they say. | " Whose | his | baby | floats f "
2 yaen yaem tag§kan yacm ski ts'albuL tag§kan
they asked | they say. | She took it out of water | they say. | Baby | basket
with | she took out
ya€m ski tee' yacm naLgiLgai dakwtkan ya€m
they say. | Baby | cried | they say. | White duck | carried it about | they say.
4 tc'tdennel yaem guLgel* yaem ya«nteslaL yacni
It stopped crying | they say. j It was evening | they say. | They slept |
they say.
ski nog§k$n yaem yiskan yaem tc'gustcl6 yaeni
Baby | she put down (basket) | they say. | It was day | they say. | It was
red | they say.
6 nahestya yaem dldji tc'6' y^n no' but' gun tea-
He went back | they say. | ' l What | you eat ? | Your bellies | are big. ' '
kw^n ne 6 dun djae tc ' si tcun
''You die | Coyote."
kwun
All.
XVI.— POLECAT EOBS HEE GEANDMOTHEE.
8 tcitcgaitc t'eki Lafi nunyetaa192 t'eki katc' gun-
Polecat | girls | many | bulbs | girls | dug
cie193 ya«m dinuk' hainaun Luntesyahut didacuii
they say. | South | from south | came together when | from north
10 t'eki Lan nunyetao katc'gunci6 yaem Laii nun-
girls | many | bulbs | dug | they say. | Many | bulbs
ye tao ka tc ' guc cic ya« m tcitc gaitc kw tcai Lan
they dug | they say. | Polecat | her grandchild | many
12 kayaccie ya€ni gulk'an yaem ntcao ^1 k'wun-
dug | they say. | There was fire | they say. | Large | wood | they put on
when
no gul la hut n tcaa ka yae cT€ yae ni Lan L ta' ki
large | they dug | they say. | Many | kinds
14 tbuLbi* wun k'aitbuLbi6 wun k'aitelbi6 Ltcekke-
seed-basket in | some, | burden-basket in | some, | basket-pan in
i»2 Cf. Hupa yinnetau (I, 135, 2).
i»3Cf. Hupa xakehwe (I, 135, 2).
VOL. 5] Goddard.—Kato Texts. 149
tciii194 gontc teunsitciii nunyetaatco woeLan tcigul-
tcantc naalle6 tso«kwit'm kwutkyafi buttlai«tc gol- 2
bustcin kaskin tcigultcan tcldukne* nasnaldaltc
tci yo yi kos t gaitc Letc ye de le tco sietbin Leneehae 4
All
L ta' kl ka tc ' gun cie yae ni t buL de mune yae ni ci yee
different kinds | they dug | they say. | Seed-basket | was full | they say. |
1 ' Mine
dote bun ne yae tc'in yacm ciyee demun* k'aitelbl* 6
is not full," | they said | they say. | "Mine | is full | basket-pan in."
kaduttca6 ne€ gunsulle tc'in yacm heu€ tc'in
' ' We will bury. | Ground | is hot, ' ' | she said | they say. | ' ' Yes, " | she
said
ya€m ts'yantc kwon€ yaegabile ya€m nee Ltc'al- 8
they say, | old woman. | Fire | they threw over | they say. | Ground | they
scooped out.
kats natgulgalle kwonedun tcoyita' natguLgaL
They poured them down | fire place, j Other places | they poured down
yaeni nesdufi slme yaem La nit t'eki La nit nesdun 10
they say. High | it became | they say. | Many because | girls many be-
cause | high
kent^fi yaem guttcac yacm tc'ele6 ya€m kw?tco
it piled up | they say. | They covered | they say. | He* sang | they say. |
His grandmother
ba ya€m 6daie nundac yaem yenagundac yacm 12
for | they say. | Outside she danced | they say. | He went in | they say,
kinyi nunyetaa 6ctgeedjac tc'in yacm tc'enagut-
himself . | ' ' Bulbs | I will look at, " j he said | they say. | He came out
dac ya€m tc'eille6 yaem ki^tco nundac yaem 14
they say. | He kept singing | they say. | His grandmother | danced | they say.
beiLkeget nunyetao 6ctgee tc'in yacm k'aitel
He finished when | "Bulbs | I look at" | he said | they say. | Basket-pan
is* The bulbs used for food by the Kato, listed here, have not been
identified.
Chesnut has treated the subject for this region; "Plants used by the
Indians of Mendocino Co., Calif." Contribution from U. S. Nat. Herba-
rium, VII.
* When this text was being revised with the original relator it was
declared that the deceitful grandchild was a girl, not a boy. The Nongatl,
farther north, tell of a boy who afterward repented and avenged his
grandmother's death.
150 . University of Calif ornia Publications. [AM. ARCH. ETH.
nanaiLduL yacm k'aitelbl6 tc'eille6 yaem
he moved up and down | they say. | Basket-pan in | he kept singing | they
say. | His grandmother
2 nund^c yaem k'aitel nanaiLduL yacm kt0daebie
danced | they say. | Basket-pan | he moved up and down | they say. [
His mouth in
naduLgai, yacm doutt'eye stco tc'in yaem kic-
he poured | they say. | "They are not cooked, | my grandmother," I he
said | they say. | His mouth in
4 da€bi« naduLgaj, yaem tc'enandac ya*m doutt'eye
he poured | they say. | He came out | they say. | "They are not cooked,
stco tc'ille6 ya€m doutt'eye doyeheeungi kwofie-
my grandmother/' | he sang | they say. | "Not cooked, | I am tired." |
Fire place
6 dun ne€ nanatguL€al yacm nundacce domnelya-
earth | he piled up again | they say. | "Why are you dancing? | They are
eaten up."
nun kw?tc6 ka€ octge6 nunyetaa kin tc'enya
His grandmother, | ' ' Well, | I will look | bulbs. " | He | went out
8 yaem 6daie kwtco ne€ yon t gits ya6m kw6ncduil
they say | outside. | His grandmother | earth | looked at | they say, | fire
place.
nun ye tao n do€ yae ni tc 'e nan t ya hut tc ' gun tee'
Bulbs | were not | they say. | She went out when | she cried
10 yacm 6daicha€
they say, | outside.
dinuk' tc'ttesya yaem buntc wunduii tc'n nun-
South | she went | they say. | Flies | live place | she came
12 ya yaem stcioLtuk stcayi do bun kwa sus I ne195 do-
they say. | "Kill me, | my grandchild | mistreated me." | "No,
ye do n tci dul tuk te le bun L tcin tco196 wundun tc'n-
we will not kill you." | "Fly-black-large" | live place | she came
14 nunya yaem tc'ttesya yaem hainuk' tcanes wun-
they say. | She went on | they say. | Here south | wasp | live place
dun tc'n nun yai stcioLtuk ctcayi do bun kwa sus I ne
she came. | "Kill me, | my grandchild j mistreated me,"
16 tc'in yaem bundultcantc wunduii tc'n nunya yaem
she said | they say. | (Live in the ground) | live place | she came | they say.
i»5 The word is difficult of analysis.
196 The following names of the insects seem mostly to indicate a
classification of them by color and size. The translations were suggested
by the Indian.
VOL. 5] Goddard.—Kato Texts. 151
sdjioLtuk steal ye do bun kwa sus I ne tc'in yaem
' ' Kill me, | my grandchild | mistreated me, ' ' she said | they say.
ts'ttesya yaem hainuk' tadulgaitco wundun tc'n- 2
She went on | they say. | Here south | hornet | live place | she came
nunya yaem steal ye do bun kwa sus I ne sdjioLtuk
they say. "My grandchild | mistreated me, | kill me."
do ye do n dji dul tuk te le yinuk' tc'ttesya yacm 4
' ' No, | we will not kill you. ' ' \ South | she went J they say.
tcis na Luts e197 wundun tc'n nun ya yaem sdjioLtuk
Yellowjacket | live place | she came | they say. | "Kill me,
steal do bun kwa sus I ne do ye do dji dul tuk tele yi- 6
my grandchild | mistreated me." | "No, [ we will not kill you." | South
nuk' tc'ttesya yaem ne€yos6stc wundun tc'n nunya
she went | they say. | (An insect) | live place | she came
yaem steal do bun kwa sus I ne sdjioLtuk do ye don- 8
they say. J "My grandchild | mistreated me, | kill me." | "No, I we will
not kill you,"
dji dul tuk te le kwuLin yacm buntco wundun tc'n-
they told her | they say. | Fly large | live place | she came
nunya yacm sdjioLtuk s tea ye do bun kwa sus I ne 10
they say. | ' ' Kill me, | my grandchild | mistreated me. ' '
do ye do n dji dul tuk te le doLtc wundun tc'n nunya
"No, | we will not kill you." | Gnats | live place | she came
yaem sdjioLtuk do ye do n dji dul tuk te le kwuLin 12
they say. | "Kill me." | "No, | we will not kill you," | they told her
yaem tc'ttesya yaem hainuk' tcunsusnatc kwunta'-
they say. | She went | they say. | Here south | (insect) | live places
dun yacm tc'n nunya ya€m 14
they say. | She came | they say.
kuwaguttcut yaeni nunya dun do ye s tea ye
They fed her | they say | she came place. | ' l No, | my grandchild
do bun kwa sus I nit niyaye sdjioLtuk tc'in yaem 16
mistreated me because | I came. | Kill me," | she said | they say.
heti6 n dji dul tuk te le kwuLin ya€m guLgellit ktc-
' ' Yes, | we will kill you, ' ' | they told her | they say. | It was evening when |
they killed her.
djigultuk ta ku wut t 'a sut kw?wos kwunL^n ne€k'wut- is
They cut her up when | her leg | everywhere | on places
i»?tsisna "hornet or wasp," and Luts "stout, strong" (?).
152 University of California Publications. [AM- ARCH-
ta' nowilk'as yacm kw?wos kwamc nakka€hac kw-
fell | they say. | Her legs, | arms | both, | her belly,
2 but' ki0si« kwunL^n neek'wutta' nolk'^s yaem
her head, | every where | on places | fell | they say.
kwun 1411
All.
XVII.— GKIZZLY WOMAN KILLS DOE.
nom tc'yantcuii kwone betgunsi6 yacm kwun-
Grizzly | old woman | fire | had her head close | they say | her house.
4 ta' dun tc 'us saie tcun ye laic s 'us dai yac ni no m tc '-
Bluejay | house top | sat | they say. | Grizzly | old woman
yantcun nakon yaek'tebile yacm aLte yae na 6c-
clover | they went to gather | they say. | ' ' Well, | lice J for you | I will look
for, ' '
6 tgec tc'in yacm kwyatci aLte yac na octgec
she said | they say. | Her girl, | ''Well, | lice | for you | I will look for"
tc'in ya€m 6sie tc'ukk'ots ya€m k^yatci aLte
she said | they say. | Her head | she cracked | they say. | Her girl | ' ' Well, ' '
8 ane sunteslale aLte 6ctgee beteguLca€ yacm
she said, | ' ' you sleep. ] Well | I look. ' ' | She put in sand | they say.
s'usk'^n yaem kwonc una€ tc'enalai198 yaem tco-
She built fire | they say | fire. | Her eye | she took out | they say. | Again
10 ylha6 6nac tc'enalai yaem tbuLbie nolai unac
her eye | she took out | they say. | Burden basket in | she put | her eye.
tcoyiha6 6nae bie tbuLbic nolai yaem nakon 6laie
Again | her eye | in | burden basket in | she put | they say. | Clover | on it
12 nolai yaem tbuLbie nolai yacm nakon yebie tc'-
she put | they say. | Burden basket in | she put | they say. | Clover | house in I
she carried
tesgm yaem yeble tc' nun gin yaem nakon skits
they say. | House in | she brought | they say. | Clover | children
14 waunk^n yaeni sn^n unac snan unae tc'in
she gave | they say. ' ' My mother j her eye | my mother | her eye ' ' j he said
yae ni s kits
they say | boy.
i»8 The root of the verb would indicate a plural object, but each eye
is separately mentioned.
VOL. 5] Goddard.—Kato Texts. 153
skits kiyee tc'tteslos yacni nakkae tcun d joe-
Boys | hers | he led | they say | two. | ' ' Tree | hollow in
bie yiheduL tc'in yaem yegundel6 yaem Lo' 2
you go ' ' | she said | they say. | They went in | they say. | Grass
notegulso yaem utc'una owiyo ya€m kwoii6
she pushed in | they say. | Before it | she fanned | they say, | fire
muL. 6 dae den nel yae ni ho ta tc 'e na ge bile yae ni 4
with. | Their crying | stopped | they say. | Then | she took them out | they
say.
tc 't te gi bil€ ya€ ni ye ble un te' ge gats y a* ni te' na tc '-
She carried them | they say, | house to. | She scraped them | they say. |
She washed them
guide yaem hota nom tc'yantcun kowagebil* 6
they say. | Then | grizzly | old woman | she gave them to
yaem tc'gunyan yaem kiyee skik
they say. | She ate them they say, | her | children.
s kits tes dele yae m te' hiin ko kuc gi nai seL tc '61 8
Children | went | they say | creek | they ran down. | Heron
nan guL ea€ kwaii yaem kotc'guleuts nanguLeae yaem
had made a weir | they say. | They ran down. | Fish weir was | they say.
s tc ' gi na nuL gaL ne t 'ai s tc ' gi tc 'in yae ni no m 10
"My grandfather | put across | your neck, | my grandfather," [ she said |
they say. | "Grizzly
tc'yantcun ko tc ' gul ciits dee net'ai kwa nanuLgaLde6
old woman when she runs down | your neck | for her | when you put across
ka tc 'eL gaL bun tc 't to lat dja6 tc 'in yae m te' hun 12
you must throw one side. | Let her drown ' ' \ she said | they say. | Stream
yiban tausdelc yacm buskik tV nayantcuii bus-
other side | they went out | they say. | ' ' Her children | raw | she eats. | Her
children
kik tV nayan dayamdji ckik dayamdjik'a buc- 14
raw | she eats." | "What they say | children?" | "This way only they say |
( Her children
klk tV nayan tcun yac tc 'in ni un gi tc'in yaem
raw | she eats' | they are saying," | he said | they say
tc'ussaictcuii 16
bluejay.
hota nom tc'yantcun tc'teLeuts yaem tekotc'-
Then | grizzly old woman | ran | they say. She ran to the stream
gulcuts yacm cgedun nhet'ai199 ca nanoLgaL is
they say. | ' ' My brother-in-law | your neck | for me | put across.
199 She uses the plural of politeness to a relation-in-law, in fact or by
courtesy.
154 University of California Publications. [ AM. ARCH. ETH.
nanca* tc'in ya«ni ckik ulac ctc'un€ nanaittlc
I will cross/7 | she said | they say. | "My children their hands I to me I
are beckoning.''
2 hota heue tc'in yaeni hota nanunyai ya€m hota
Then, | ' ' Yes, " | he said | they say. | Then | she started across I they say. |
Then
ka taL*ut katc'elgal* yaem tc'telat yacm
right | water middle | he tipped it | they say. | She drowned | they say.
kwun Lan
All.
XVIII.— TUETLE'S EXPLOIT.
4 ts'unteL se ya^k'as yaem se ya€guLk'asit kwa-
Turtle | stone | he threw up | they say. | Stone | he threw up when |
shoulder
me di kwalao yaem ki0dice€ ML se yaeguLk'as
this he did | they say. | His arm | with it | stone | he threw up.
6 kttfdlce* naxtcut ya«nl hota wunyi yaem wiinye-
His arm | he caught it | they say. | Then | others were | they say. | They were
afraid of it
nelgit yaem tehehe tc'in yaem tc'sitcun ka€ ci
they say. | "Tehehe/' | he said they say, | Coyote. | "Well, | I
8 bec6aic tc'in yaem heue tc'in ya«m ts'unteL tc'sT-
wiU try," | he said | they say. | "Yes," | he said | they say | Turtle. |
Coyote
tcun nunsuscan yaem se yaeguLk'as ya€m ku-
took up | they say | stone. | He threw it up | they say. | His middle
10 wuntukk'ut tc'gulk'aL. yacni kwuL kwun ye tc 'UL sil
it fell | they say. | With him | it pounded into the ground
yaem se yaegulk'asit kowuntukkut tc'iLk'aL yacm
they say. | Stone | he threw up when | his back | it struck | they say.
kwun Lan
All.
XIX.— HOW TUETLE ESCAPED.
12 ts'unteL nagakwan yaem sa'dufiha6 kowun tc'n-
Turtle | was walking | they say, | alone. To him | they came
nulkut yaem k'ac ntcetc nalekwafi yaem nee
they say. | Arrows | poor | he was carrying j they say. | Ground
14 nunya«Lk'as yaem k'ac cek' k'wuttc'ya€ce' yacm
they pushed them in | they say | arrows. | Spit | they spit on them | they say.
VOL. 5] Goddard.—Kato Texts. 155
tgamats to haskan yaem bunk'ut cm hut k'utde-
By the shore. | Water | was there they say, | lake. | Summer-time. | He was
angry
lun yae ni s 'us da ya€ ni yaes Ian yae ni ku wun 2
they say. | He sat | they say. | They laughed | they say | at him.
k'ae nuns'uslai yaeni s'ustc'an yaem nanec hai
Arrow | he took up | they say. | He shot | they say, | person. That
tobie tagunLa yaeni nanec be dun ya€m tobiek' 4
water in | he jumped j they say. | Person | died | they say. | Water inside
naseuts ya€nl djan tc'ustcin yaeni co kayaetc'-
he ran around | they say. | Muddy | he made j they say. | In vain | they
looked for him
kwunte ya€m djaji slme ya€m tc'kak' yegae$n 6
they say. j Muddy | it became | they say. | Net | they stretched
yaem tcunk'wut kwatc'gustka yacnl tc'kak'bi6
they say | stick on. | For him they dipped | they say, | net in.
kuc na tais ha6 t$ ts 'UL euts kwan yaem coe kwaLk^t 8
Without their knowledge | he had run out | they say. | In vain | they walked
for him
yaem Lakwa guLgele yaem tea ku guL gel€ yaen!
they say. | Only | it was dark | they say. | Very it was dark | they say.
kw tcon gut tcan> ya^m ka€undai detgulg^l6 yaem 10
They let him go | they say. | Body | they threw in fire | they say,
kwone dun
fire place.
kwun L^n
All.
XX.— GOPHER'S REVENGE.
sdaitc natcul uyactc dastcan uyactc hai Lac 12
Cottontail rabbit | orphan | small, | gopher | small that | too
dastcan uyactc natcul unan ndoi utae La€ ndoi
gopher | small | orphan. | Its mother | was not, | its father | too | was not.
hota uyacts kuwunyanit taki stae stco tc'in 14
Then | little | they had grown when, | "Where | my father, | my grand-
mother? " | he said
yaeni dok'ufiha6 ntae udjiyistukke ng,n Lae do-
they say. | <fLong ago | your father | was killed. | Your mother | too | long
ago
k'unha* udjiyistukke nakkacha« didji udjiyistuk 16
was killed | both/; | "What | killed them?"
156 University of California Publications. [AM- ARCH. ETH.
tc'yantc tonai ntcao osose200 buL yiLt'ogut udjl-
"Old woman | fish | large | her sting | with stuck him when | she killed
him.
2 yistuke nan La€ yiLt'ogut udji yistuke dastcan tc't-
Your mother | too | she stuck when | she killed/' | Gopher | had gone
tesyakwan yaem neebie tc'nneLinekwan yaem nee-
they say, | ground in. | He had looked | they say. | Ground in
4 bic ho ta kwun ye tc ' gun ya kwan yae m na hes t ya kwjjn
then | he had gone in | they say. | He had started back
yaem hota nantya ya€m hota kV tc'ict'atele
they say. | Then | he came back | they say. | Then | ' ' Arrows | I will make,
6 stco tc'in yaem kwtco kanodelm* yaem k'a6
grandmother," | he said | they say. | His grandmother | showed him | they
say. | Arrow
co* tc 'ilia ya«m tc 'us t 'ok '201 ya«nl dundai* k'ac
good he made they say. | He flaked | they say. | Flint | arrow
8 k 'wun no la kw$n yaem k'a€
he placed on | they say, | arrow.
kwtco unataoha6 kwun ye tc ' gun ya kwan yaem
His grandmother | not knowing | he went under ground | they say.
10 yo tantco kasyakw^n ya€m hota tonai utc'ufits202
Way | river large | he had come up | they say. j Then | fish | close by
kasyakw^n yaem tonai tc'nneLin6 yaeni oyacts
he came up | they say. | Fish | he looked at | they say. | Small
12 nee watc'amie tc'nneLin6 yaem k'ae bi no in tan
ground | hole in | he looked | they say. | Arrow | he put on the bow
ya€m tc'istc'^n yaem tcoylha6 s'ustc'^n yaem Lafi
they say. | He shot | they say. | Again he shot they say. | Many
14 nunneLk'ai yaem kwtus can natc'eLt'6 ya€m se
he made stick in | they say. | Over him | only | she stung | they say. | Stones
tee gats yaneaic yaem nun yiLt'ogut otcitc'ustuk
rattling sound | stood | they say, | she stung them when. | He killed her
16 yaem be dun ya€m tgunn^slat ya€m tc'nneguLin6
they say. | She died | they say. | He turned her over | they say. | He looked
at her
200 sos is used for the name of a pointed dagger made of bone or horn.
Cf. note 144, p. 108 above.
201 The Hupa use this root with the same form and meaning.
202 u " her, ' ' tc 'M ' ' toward, ' ' and the diminutive.
VOL. 5] Goddard.—Kato Texts. 157
yae ni na hes t ya yae ni hai na nee ca' nae de mun-
they say. | He started back j they say. J That | persons | creek | was full
kw^ii tc 'n neL mc kwan yaem nahestya yaem 2
he had seen | they say. | He started back they say.
tatci nunyakwajn kwuLin ya€m stco tantco
' ' Where | you come from ? " | she asked | they say. | ' ' My grandmother |
Eel river
nacaye tonai odjIsiLtuke tc'in yacm hai nanec 4
I have been. | Fish | I killed/7 | he said | they say. "That | people
tc'enani203 hai tonai nanec ndoye dita' tc'in
killed | that | fish. | People | are not | this place/ ' | he said
yaem yok' neck'wutta^ nanec nulkutut Laii Lta'- 6
they say. | Far | countries | people | came when | many | different kinds
ki kuwaeg,n yaem tonai 6 dji tc 'us tuk ut st'6e hai
gave him | they say, | fish | he killed because. | Nearly | that
kwant'e st'oc slme yacm tonai hun o dji tc 'us tuk- 8
kind | nearly | became | they say. | Fish | that fellow | he killed because
iit tonai hai kwant'e tonai ndoe yacnl
fish | that | kind | fish | is not | they say.
kwun Lg,n
All.
XXI.— MEADOWLAEK'S BEEAST.
tcolaki Lgaya€n^uLil ya€m seLtciindunnl Lga- 10
Meadowlark | were quarreling j they say, | "mockingbird." | They were
quarreling
yacnguLil yaem Leedun LgayacnguLil dekwagunneL
they say. | Morning | were quarreling. Here it (sun) was
yaem gulgel* yaem gulk'an yaenl kwonc ya€m 12
they say. | Evening it was | they say. | Fire was | they say. | Fire | they say.
tcolaki ts'unteslaL yacm se detga^ii yaem tco-
Meadowlark | fell asleep | they say. | Stone | he put in fire they say. |
Meadowlark
laki ts'unteslaL yaem seLtciindiinni se nuns 'us- 14
fell asleep | they say. | ' l Mockingbird ' ' \ stone | picked up
c$n yaem tcolaki kwsalkut ya€m tcolaki k^yits-
they say. | Meadowlark | his mouth he put in | they say. | Meadowlark | his
breast
203 The root -gan "to kill many.
158 University of California Publications. [AM. ARCH. ETH.
ye se walkut yaem haihit Leeut ts'tdunn!
stone | fell through | they say. | That is why | at night | he sings,
2 ya«m
they say.
kwun 1411
All.
*
XXII.— GEESE CAEEY OFF RAVEN.
sulsuntc skitsyac s'uslos yaem tcunsuts kwbut'
Chipmunk j child small | he kept | they say. | Bark | his belly
4 nai neL k 'uts kw^ii yaem s'uLtln yaem tc'ek da-
had stuck in | they say. | He lay down | they say. | Woman | raven
tc$nc tcun suts tcon gul Ian yae ni ka' di da€ un na-
bark | went after | they say. | Geese | from north | two
6 kae tc 'n nun del6 kw^ii ya€m tcun unasya yaem
had come | they say. | Tree | she went around | they say.
tciinwo6 buL gusca' yaem k'aitbuL nuns 'tis gin
Hook | with | they caught | they say, | burden-basket. | She lifted up
8 yaem tcoyiha6 gusca* ya«m n das si di tc'in ya€-
they say. | Again | they caught it | they say. | f ' Heavy | this, ' ' | she said j
they sayl
m tc'enamil6 yaem nuns 'us gin yacm tcoylha6 gus-
She emptied out | they say. | She lifted up | they say. | Again they caught it
10 ca' ya€m k'aitbuL n^kka€ noLtinna€ yacm gucca'
they say burden-basket. | Two | were left | they say. | They caught it
ya€m nuns 'us gin yacm gucca' ya€m k'aitbuL
they say. | She lifted up | they say. | They caught it | they say | burden-
basket.
12 kowultcut yaem nakacha€ ka* ktctegilos yaenT
Caught her | they say | both | geese. | They took her along | they say
didec
north.
14 dae yae n tel I tco ayacilaa tc'in ya6m yitcobl6
"Flat mouths | took me up" | she said | they say. | Dance-house
yekwilyos ya€m necutci€dufi guLgellut tc'ngundas
they took her in | they say, | world-its-tail-place. | Evening when | was a
dance
16 yaem tc'enaent'a yaem yitcobi€ ts'ek'ebi6 tc'enacn-
they say. | She flew out j they say. | Dance-house | door | she flew out
VOL. 5] Goddard.—Kato Texts. 159
t'a yaem nantya yaem skitsyac sulsuntc s'us-
they say. She came home | they say. | Child small | chipmunk | he had kept
16s kwan yaem sulsunts intce6 tc'eLt'ot tc'uLtci- 2
they say. | Chipmunk | venison | it suck he had made
kwan yaeni skits benadun yaem
they say. j Child | died | they say.
kwiin 1411
All.
XXIII.— THE DIVING CONTEST.
nakeets sis kwiin ye tc ' gul le tobie yaem tonai 4
Blue duck | otter | swam under water | lake in | they say. | Fish
natc'telgel yacm kai ya tc ' kw? 1m yaem nakeets ka-
they were catching | they say. | They watched them | they say. | Duck |
came up
na gul le yae ni na kac tc ' gun tcok kwan yae ni to nai 6
they say. | Two | he had filled | they say | fish.
kai ya tc ' kw llu yacm sis kana guile yaeni tak'
They watched him | they say. [ Otter | came up | they say. | Three
tc ' gun tcok kwan tonai yaem naheLkiit yaeni yebie- 8
he had filled | fish | they say. They went back they say. | House in
une tc'telos yaem tonai
they dragged them | they say | fish.
kwiin Lan
All.
XXIV.— TEEATMENT OF THE STEANGEE.
k'un kanasityai act'e tc'in yaem dundji ka- 10
' ' Just now | I came back up | I am, " | he said | they say. | ' ' Who | ' I
came back up'
na si t ya tc 'in kakw? de ko' t giic hai a ni ko gut t-
said? | Quick | here | look | who | said it." | They looked around
gets yaem coet kai yatc kwon te yaem dokuwulsan 12
they say. | In vain | they looked for him | they say. | He wasn't seen
ya*m naheLtkiit ya€m do ku wiil san nut k'un ka-
they say. | They came back | they say | he wasn't found because. I "Just
now | I came back up
160 University of California Publications. [AM. ARCH. ETH.
nasltyai act'e tc'in ya*m hakw tc'kenec kakw:-
I am" | he said | they say. | "Eight here | it talks. | Look for him."
2 no' te tcoyiha* Lan tc'tesyai yaeni kayatckwonte
Again | many | went | they say. | They looked for him.
dokowulsan ya«m tciin nat'ai* ya*m tcun tctcos
He wasn't found j they say. | Tree | stood | they say. | Tree | hollow
4 oyactsbl* aunkw^n ya*m tcun tctcosbi* oyactsbi*
small in | it said it | they say. | Tree | hollow in | small in
ko wul san yae ni
he was found | they say.
6 kwdjioLtukte* heuc kwdjidultuk tc'ekuwultm
"You better kill him." | "Yes, | we will kill him." | He was pulled out
yacm takuwult'ats yacm kwkwane* kalgal yacm
they say. | He was cut to pieces | they say. | His arms | were chopped up |
they say.
8 kwwos kalgal ya«ni tc'ekuwutt'ats ya«m doha«ke-
His legs | were chopped up | they say. | He was split | they say. | He didn 't
die
dun yacm kwdji ndoi kwkwe6 utukkut todji
they say. | His heart | was not. | His foot | between | his heart
10 scaiikwa.n yacm ktcdji gut fats ya«m kedun
was situated they say. | His heart | was cut | they say. | He died
yaem
they say.
kwun
All.
XXV.— THE GREAT HOENED SEEPENT.
12 Lo' dai ki€ no nun yifi ya€ ni na nee k 'wut t g^L
Lodaiki | they lived | they say. | Persons | kept dying
yaem t'eki bie no tc ' te iek yaem lacee bienogutLek
they say. | Girls | were making mush | they say. | Buckeyes | they were
soaking
14 yae ni LO yac gai nak kac LO yac gai be dun kw^n ya€ ni
they say. | Trout | two | trout | were dead | they say.
n^kka6 detgultm ya€m hineLy^n yaem be dun
Two | they put in fire | they say. | She ate them | they say. | She died
16 yaem tcoyiha6 hineLy^n yaenT be dun yacm hai
they say. | Again | she ate | they say. | She died | they say, | the
VOL. 5] Goddard.—Kato Texts. 161
Lae tuc cae di duk ' ca' nae di c$nc stin di diik ' LO-
other. | " I am going | here east. | Creek | something | lies | east. ' ' | Trout
yacgai n$kkae ts'uLs^n yaem Lachae ts'uLs^n yaem 2
two I he found | they say. | One | he found | they say.
tcoyiha6 Laehae ts'iiLsa.n yaem tcoyiha€ tc'ttesya
Again | one | he found | they say. | Again | he went
yaem tonai tak' ts'uLs^n yaem nagesyitc yaem 4
they say. Fish | three | he found | they say. He rested | they say.
sut' tc'ttesya yacm LO yacgai ts'uLs^n ya€m Lae-
Little way | he went | they say. | Trout | he found | they say, | one only.
hae tc'ttesya yaem LO yacgai n§,kkae ts'uLs^n yae- 6
He went | they say. | Trout | two | he found | they say.
m tc'ttesya yaem LO yacgai k'etc'uny^nkw^n
He went | they say. Trout bitten off
ts'uLs^n yaem tc'ttesya yaem Lachae ts'uLs^n 8
he found they say. | He went | they say. | One only | he found
yacm LO yacgai tcoyiha6 tc'ttesya yaem Lacha«
they say, | trout. Again he went | they say. | One only
ts'uLs^n yaem LO yacgai tc'nnesdai yaem gunt'e 10
he found j they say, | trout. | He sat down | they say. | Now
ca^ nae oyacts slme yaem tc'ttesya yaem gunt'e
creek | small | became j they say. | He went | they say. | Now
ts'uLsan yaeni tcillek'e tc'ttesya yaem tonai LO- 12
he found | they say | slime. | He went | they say. Fish, | trout
yacgai ngundoe yaem tc'ttesya yacm tc'ttesya
were not | they say. | He went | they say. | He went
yaem kasya yaem neelai€ notguntalut ts'ttesm6 14
they say. He came up | they say. Earth top | he stood when | he looked
yaem to tc'uLsan yaem odee ts'uLsan yacm tc'n-
they say. | Lake he found | they say. | Its horn | he found | they say. | He
looked at it
neLin6 yacm yinuk' tesme yaem tide6 nes 6dee 16
they say. | South | it was looking | they say. | Its horn | long, | its horn
Lgai ya€m nahestyahiit tc'tce' yaeni nantya
white | they say. | He started back when | he cried | they say. | He came back
yaem w^n tc ' kwol luk ya€m 18
they say. He told about it | they say.
162 University of California Publications. [ AM. ARCH. ETH.
kwa to' yac na nee L tcic tc ' tun dun kwa to' yac na-
1 ' Go after them | people. | Sherwood valley | go after them. | People
2 nec to tcuL bic kwa to' yac tceintc kwa to' yac kol kotc-
Cahto | go after. | Yuki | go after. | Little Lake
tco bie kwa to' yac tcun guL tcin yac m la«L ba6 un
go after. " | Poles | were made | they say. | Ten,
4 tcoyiha6 la^Lba^un tcoyiha6 la^Lbaeun tcun tcoyiha*
again | ten, | again | ten, | poles. | Again
la^ba^un tcun tc'tteLkut yacm tcun tc'ttebil*
ten | poles. | They went | they say. | Poles | they carried
6 yaem kV tc'tebil6 yaem kactc tc'tebil6 ya€m
they say. | Arrows | they took | they say. | Knives | they took | they say.
tc'nulkut yaem Leneeha« tcun dategabil* yaem
They came there | they say. | All | poles | took up | they say.
8 g§qo ya«m tcoyiha6 ge.qo yaem g§tc'an yaem
They speared | they say. | Again | they speared | they say. | They shot |
they say.
ge.qo ya«m g§qo ya«m g§tc'^n yaem g§qo ya€m
They speared | they say. | They speared | they say. I They shot | they say. |
They speared | they say.
10 kackits yist'ats yacm g§qo ya«m kackits yist'g-ts
Old man | cut it | they say. | He speared | they say. | Old man | cut it
yaem tcaheLcea yaenl 6dec buL to naneLsil6
they say. | It squealed | they say. | Its horn | with | water | it struck
12 ya«m be dun yacm ts'ie tc'enyic yacm 6de« buL
they say. | It died | they say. | Brush | it broke | they say, | its horn | with.
kw6n« gulk'^n yaeni onag^Lut yaem 6sle
Fire | was burning | they say. | Around it was burned | they say. I Its
head
14 k'wut omtcut gulk'an yaem otcik'wut gulk'^n
on | its middle | was fire | they say. | Its tail on | was fire
yacm nahestya yaem nauntya yacm yebi€ tee'
they say. | He started back | they say. | He came back | they say. | House in I
he cried
16 yacm Lenechae dohac dj^fi nonatnecbufi to ntceee
they say, | all. | ' ' Not | here | we will live. | Water | is bad.
kwetnun to ntceee laeLbaeun nahestyai yaem
After this | water | is bad.M | Ten | went back | they say.
18 kVunnalk'^fi tcoyiha€ osie k'wunnalk'^n ya€m
On it was fire again | they say. | Again | its head | on it was fire again |
they say.
VOL. 5] Goddard.—Katg Texts. 163
otci k'wunnalk'$n yaem nahestya yaem yebieun€
Its tail | on was fire again | they say. | He went home they say | house in.
nasdulk'an yaen yaeni nasari yaem wakw nasan 2
1 ( We will build fire again ' ' | they said | they say. | They moved | they say. I
Away | they moved
yaem nahestya yaem k'wunnalk'an yaem osie-
they say. | He went back | they say. | On it was fire again | they say. | Its
head on
k'wut' nalk'an yaem ts'usno6 olut yacm nahes- 4
was fire again | they say. | Mountain | they burned | they say. j He went
back
tya yaem con olutkwan yaem tel^bi* yetcog§-
they say. | Well | it was burned | they say. Sack in | he put it in
bil€ yacni naheLtkut yaem g§sut yaem bagunun 6
they say. | They went back | they say. | He pounded it they say. | Coast to
tegiii yaem tcob^G nanec tcob^G gultc'in yaem
he carried it | they say. | Poison | Indian | poison | was made j they say.
be dun yaem Leneehae blye€ slm€ yaem 8
Died | they say | all. Theirs | it became | they say.
kwun Lan
AU.
XXVI.— THE DANCING ELK.
tonai k'teqo yaem sintekwut kakw woLkaL
Fish | they speared | they say | Eedwood creek. | ^Quickly | walk7'
yacn yaem do ye he6 e nikts giiccaL nadulyic tcun 10
they said | they say. [ ' ' I am tired. | Slowly | I walk. We will rest | tree
uye tonai ndocungi nandul€ae sintekwut al OL-
under. | Fish | are none. | We will make dam, | Eedwood creek. | Wood |
make.
tcl k'un6 6' k'une nanuncai€ buL gulliebun nakka6 12
Withes | twist. | Dam | with them | will be tied. | Two
6' k 'ufie tc 'in y a6 m he ue c gi na un gi de k 'a to nai
twist" | he said | they say. | ''Yes." | "I am hungry. | Here | fish
tunt'^s sk'ee tatcummuL se kw6nedun no* lie k^t- 14
cut. | Soup | cook. | Stones | fire place | put in. | Soon
dee tonai Lamunkwiic kae tc'o'yafi us t 'eye kae
fish I will be many I guess. | Come, | eat. | It is cooked. | Come,
164 University of California Publications. [ AM. ARCH. ETH.
tc '6' yaii he u6 c lac tuc tciit to nai na gul le oe hai-
eat. ' ' | ' ' Yes, | my hands | I wash. | Fish | is swimming | here from north
2 dacun ci ucqot tc'iii yaem waitc'gunget yaem
I, | I will spear it, ' ' | he said | they say. | He struck over | they say.
nakka* to nai benulle' yacm nakkac Lachac g§qot
Two | fish | swam by | they say | two. | One only | he speared
4 yaem yiskan yaem cgiyal ci heuc ntullaL kae
they say. I It was day | they say. ' ' I am sleepy, | I " | " Yes, | you sleep. I
Well
al 6c Ian ci he u€ al 6' Ian
wood | I will get | I." | "Yes | wood | get."
6 t^ttc'usyai neek'wutda tc'tesm6 ya€m kat kwiil-
He went from the creek. | Bank on | he looked | they say. | "There | I
guess
luc gestco tc'in ya€m lanjba6!!^ tcoyiha6 la^-
elk/' | he said | they say. | Ten | again | ten
8 baeun tc'e€nya ya€m kac nahucda wunkucnuc
came out | they say. ' ' Well, I will go back | I will tell them, ' '
tc 'in yae ni ni I ges tco tc 'e ni nai Lan 6' t guc s klk
he said | they say. | ' ' Say | elk | came out | many. | Look, j Boys
10 kac odugge6 L€unha€ dantecamun kV ndoye
come, | we will look." |-"It is so." | "What will be, | arrows | are none."
do ha€ dul le te le La kwa noL inc to nai ka no* te do ye
"We wiU do nothing. | Just | look at them. | Fish | look for." | "No,
12 otc'un* uctcat do dohae utc'uii6 uLtc^t tc'in
to them | I will shout." | "No, | do not | to them shout," | he said
yaem 6tc'une uctcat tele heue otc'iin6 uLtc^t nun-
tiiey say. | "To them I will shout." j "Yes, | to them | shout." | "You
dance
14 d$c yacm ca nundac
they say, | for me | dance."
gestco Lene6hae notguntaL yaem kw?neguLine
Elk | all | were standing | they say. | They looked at him.
16 Ltatesya neeunoc ngundac yaem tc'emtd^c yacm
They intermingled. | Hill behind | they danced | they say. | They danced out |
they say.
necun6€hac dulnik' buL on t guc otc'ufi6 uLtc§,k-
Hill behind only | whistle | with. | ' ' Look at them. | To them | you shouted ;
18 kwan Lta'ki nunLin* tc'in yacm n^kka6 teLeuts
different things | you look at " | he said | they say. | Two | ran off
VOL. 5] Goddard.—Kato Texts. 165
yacm do te cul d$c te le tc'in yaem Ltcuc tgunnaL-
they say. | " I will not go, " | he said they say. | Dust j flew around
tsut ya6ni gestco ngundacit tadji tsiin te SOL del6 2
they say elk | danced because. | "Why \ do you run off?"
tc'in yaem La6 ha6 ndulm6de6 de nanoLkut didji
he said I they say. | "One only | we will see | here | you come back." |
"What
oLsan tsun te SOL del6 nucm6tele do te cul dac te le dafie 4
you see ? " | " You ran off. | I will look. | I will not run off. » | " Long ago
coe wanatc'neine tc'in yacm La6hae tc'eenya
in vain I tried to stop you " | he said | they say. | One only | came out
ya6m gestco tc'ek ut'am buL tc'eendac yaem 6
they say, | elk | woman. | Her dress | with | she danced out they say.
tcoyiha6 nakka6 dulmk'204 buL tc'utdjol yagesea6
Again | two | whistles | with | noise | was
ya€m utca6 nucm6tele haoe 6de€ buL n gun dac 8
they say. | "Her apron | I will see." | Long time | its horn | with | it
danced
ya6m ban iide6 ndo€ yacm ncoil guLtcat yaem
they say. | Doe | its horn | was not | they say. | Well | they (elk) shouted j
they say
Leneehac hai wuii tsun teL del6 yaem La6hac nanec 10
all. | The | some | ran off | they say. One only | man
yinelm6 yaem La6 ha6 gestco tak'duil tgunnais6an
looked | they say, | one only. | Elk | three times | turned around
usi6 ndoi tgunnasi6 yaem si6 t gun nais 6a nit 12
its head | was not turned heads | they say, | head he turned around when.
nagi205 datc'ttemil ya6m nun ka dun s'ultin6 k'a6
Quivers | they picked up | they say | men. | Bows | arrows
datc'temil yacm Lene6ha6 guLtcat ya6m n gun da- 14
they picked up | they say. | All | shouted | they say. | They danced when
cut Laha6ta yegunnac ya6m ts'ie uno6 guile
one at a time | went in | they say. | Brush | behind | became
ya6m gestco tcoyiha6 ts'i6 uno6 tak'ta yegunya 16
they say, | elk. Again | brush | behind | three at a time | went in
ya6 ni la6 sa ni ye gun ya ya6 m ts 'I6 u no6 yi ban La6-
they say. Five | went in they say. | Brush behind | six.
204 Perhaps the root -m "to speak, to make a noise" with a suffix.
205 Cf. Hupa xonnawe "his quiver" (I, 96, 13).
166 University of California Publications. [AM. ARCH. ETH.
hac tcoyihae yegunya yacm yibann$kkae ts'ie
Again | went in | they say | seven. | Brush
2 u noc la*L bae un ye gun ya yae ni hai un hac , ts 'ie u noe
behind | ten | went in | they say, | same place | brush j behind
kwoc u no*
whitethorn | behind.
4 nanec tc'enalkut nanec yaeniLin« yaeni daya6-
People | came out, | people | they looked at | they say. | ' ' What did they
do?"
t'iiige yam yacni conke/ nund^c yacn ya€ni heue
they asked | they say. | "Well | they danced? " | they asked | they say. |
* ' Yes,
6 conk ' nun da ci Lan L ta' ki me I ne tcae buL n gun-
well | they danced. | Many | different ways | I saw. | Dress with | they
danced.
dace kVbuL n gun dace yaedomunne udee kowunyan
Arrows with | they danced. | They grew small. | Their horns | grew,
8 n gun tc$G GI do hac co doL kut208 dan€ kuc te so' na ye do hae-
became large. | Do not ask me. | Long ago | you ran off. | You did not look. ' '
ne WOL I ne La kit a do' ne kwan n^n kw t nun L ta' ki do ha€-
"For nothing | you talk. | Next time | different ways | you must not shout
10 OL tea bun utc'ufie nacoLnabuii dactyacodee conkineL-
close to them." | "You must examine me, | if anything is wrong. | Well
you look.
ine ciyee tc'an Lkun ^nt'ehit conk' n gun dace do-
My | food | is sweet j because. | Well | they danced. | Do not ask me.
12 hac co doL kut kwun L§,n ye n huL kwiL nuk d^n L^fi gi to-
That is all | I have told you. | How many | fish
nai so' qot n do ye la«L ba« un s duk qo de tco yi hae
you spear?" | "None. | Ten | we speared. | Again
14 n he naiL ka te le heue al oLtci benadulcaic to nai
we will pass the night. " \ " Yes, I wood I you make. I We will try again. I
Fish
tc'nnoLt'^s k'^tde6 nonduLkwuc heue tc 'n nut dul t 'as
cut up. | Soon | will come probably. " " Yes, | we will cut
16 to nai guLgel6 yacm to nai yaetc'6nge yacm Lan
fish. " | It was evening | they say. | Fish | they speared they say. | Many
g§qot yacm dakt0 yisk^n yaem
they speared | they say. | Nearly | it was day | they say.
200 Cf. Hupa root -xut "to ask, to question" (III, 252).
VOL. 5] Goddard.—Kato Texts. 167
kae natc'ttoLgeL k'ummuL naidutyaL yebieune
' ' Come, | make up the loads | withes with, j We will go home | house to.
nee nesse tc'tebil6 yaem yelmdun kakw naoLt- 2
Land | is far. ' ' \ They carried them | they say, | Yelindin. | ' ' Quickly walk
back.
kuL d^n te co€ u lefi no' ta gun nal t kut yae ni ye bi«
Something | may have happened j our home. ' ' \ They came back | they say |
house in.
n do ye ges tco u tc 'une giil tea dut n gun da ce sa' dun- 4
( ' None. | Elk | at | he shouted when j they danced. | Alone
hae nic I ne tsun teL de lut sa' dun ha€ hai hit do hae ka-
I looked, | they ran off when alone. | Nevertheless I wasn't sick.
kosileoe do hae ka ko si le Ge hai hit to nai ndoye nak- 6
I wasn't sick | on account of that. | Fish | were not. | Two
ka€ n hes ka ni na^i dut t ya ye
we spent the night. | We came home."
hota tcoyihae na dut yac tele tacodee k'anc^n g
Then, | ' ' Again | we will go back | sometime. | This time
to nai Lan no le kwuc yon s 'us da bun djae L ta? ki
fish | many | will be probably. | That fellow | must stay. | Different ways
Lan duLtcincoe la^ba6!!!! tedutyadja€ ktctnun 10
much | he bothers. | Ten | we will go. | Next time
tak' n he nai yoL ka djac tc'iint'an 6'sut tutdebuLtel-
three | we will spend the night. Acorns | pound. | We will need to carry
them."
bun heue kwadulletele bienoguLLek yaem sk'ec 12
' ' Yes, | we will do that. ' ' | They soaked | they say mush.
Le nee hae tc '6' sut tc 'un t 'an to nai on dul Ian te le
' ' All | you pound | acorns. | Fish | we will go after.
t 'us te guc geL te le ki tsae wo* teL bun tai tc 't buL bun 14
Dough | I will carry, j Basket-pot | you must carry | will cook it.
nin Lae gun eL tele Lene€hae tutdugge6 wun t'iist207
You | too | you carry. | All | we will carry. | Some | dough
t5Lte lacee tc'wo'buL wun tc'ttuggan tetbil6 16
you make | buckeye. | You carry | some | mouldy acorns. " | It rained
yae ni do hac tc 't teL kut ya€ ni t$c co dee nin yan de€
they say. | They didn 't go | they say. | ' ' Sometime | clears off when
207 Cf. Hupa kittast (I, 28),
168 University of Calif ornia Publications. [AM. ARCH. ETH.
tut dl ya djac n dul in« Le nee ha€ no' II nin yaii kwan un gl
we will go. | We will look. | All | you stay. | It has cleared off. ' '
2 kac gutdiyaL Leneehac belkats nin tc'6' buL
' ' Come, | we will go, | all. | Spear | you | carry.
tc'kak' La« wo' geL dje' La« natc'oLgeL wo' geL
Net | another | you carry. | Pitchwood | another | let him carry. | Carry
them."
4 tc'teLkut ya«m kae kuwoLkab nee nese ndutya
They went | they say. | " Well | walk. | Land | is far. | We go
kakw? tc'in yaenl nanincai« kunduntc yaesliiie
fast, " | he said | they say. | Dam | close | they became
6 yaem tc'nnulkut ya«m $1 dLtci ckik iicyit tot-
they say. | They came there | they say. | "Wood | make, | my children. | I
will make a house. | It may rain, ' '
buLun tc'in yaenl s'usyic yacm $1 yacLtci yaem
he said | they say. | He made a house | they say. | Wood they made | they
say.
8 k'Q,tdee tonai Lan nolebun ^1 OLtci
' ' Soon | fish | many | will be. | Wood | you make. ' '
hota guLgelc ya«m na nin caie k 'wut oLk'an guL-
Then it was evening | they say. j ' ' Dam on | make a fire. | It is evening.
10 gelle kae oLk'^ii tc'in yacm tc'kak' yag§kan
Well, | build a fire," | he said | they say. | Net | he put in
yaenl tonai bun belkee k'wunno'lic belkats tonai
they say, | fish | for. | ' ' Spear-point | put on | pole. | Fish
12 naontelekwuc hota tonai nun tele yacm ges un-
may come. ' ' | Then | fish | came | they say. | ' ' Black salmon | spear. ' '
qot tonai hota s'usqo yaem tc'kak' no' tic tc'in
Fish | then | he speared | they say. | "Net | hold" | he said
14 ya«m doya€kac yacm benulle208 ya€m tonai o' kan
they say. | They didn 't net it | they say. | It swam in | they say. | ' ' Fish |
net.
to nai wun c gi na e ta' t 'as tc 'in ya« m Lae ha€
Fish | for | I am hungry. | Cut it, " | he said | they say. | One
16 nanec heue becna€ dek'a tast'ats yaem te'-
man, | ' ' Yes, | I roast it. " | There | he cut it | they say. He washed it
natc'usde ya€m tobic detuctelit detguncaii yacm
they say, | water in. | ' ' I will roast it. " | He put it in the fire | they say
208 be- "along the shore, against.
VOL. 5] Goddard.—Kato Texts. 169
kwoneduii tatc'6' buL us t 'e ye kwul luc un tonal ust'e-
fire place. | ' ' Cook soup. " | ' ' It is done I guess, | fish | is done I guess. ' '
ye kwul luc un ta tc '6* bile yae ni kae na tc ' dul tcan 2
They cooked soup | they say. | ' ' Come, | we will eat,
us t 'eye ckik tc'in yaem natgustcan ya€m kae
it is cooked, I my children, ' ' | he said | they say. They ate j they say.
' ' Come,
te so' m€ to nai a te gun na on te le un6 yaen yae ni 4
look. | Fish | around yourselves | might come, ' ' | they said | they say.
bike nun tcut tcum meL yits209 noLin hitoloskwuc tc'-
' ' Net string | stick tied with | look at. | It is pulling I guess. | I have eaten
enough, ' '
gi tcag ge tc 'in yae m ci Lae tc ' gi tcag ge tc 'in 6
he said | they say. | " I | too | I have eaten enough " | he said
yaem hota ka€ kahesdlme tc'in yacm to nai g§qo
they say. | Then | "Well, | we will look for them," | he said | they say. |
Fish | he speared
yaem hai Lee nun dul laeLbacun g§qo yaem 8
they say. | That | night | they came, | ten | they speared they say,
to nai
fish.
yisk^n yaem nadutyaL yebieune to nai gun- 10
It was day | they say. | ' ' We will go home | house to. Fish are many. ' '
La ni tc ' te bil€ yae ni ye bie uii€ kakw na wo' duL
They carried them | they say | house to. | "Quickly | you go,"
yaen yacm nec nese ts'usno6 ntcaaae kundun 12
they said | they say. | "Land | is far. | Mountain | is large. | Close
nas dul li ne nai t kut ya€ ni ye bi€ kwun Lan dane un
we are. ' ' | They came back | they say | house in | all. | ' ' Already
sk'ee tateso'bile tc'in yaem do ye d5 tai tc ' dub bul le 14
mush | you have cooked?" | he asked | they say. | "No, | we have not
cooked. ' ;
to nai becnae tc'in yaem nanec Lan kwun Lan ha€
"Fish | I will roast," he said | they say. | People | many | all
yibi*ta' to nai det§g§€^n yaem sk'ee us t 'eye 16
houses among | fish | they roasted | they say. | ' ' Mush | is cooked
200 These two words refer to a string coming up from the body of the
net to which a small stick is tied, the moving of which gives warning of
the presence of a fish in the net.
170 University of California Publications. [ AM. ARCH. ETH.
gun t 'e kac tc '6' ygn do wo' hec e nee n tea* dun na hes-
now. I Come | eat." | "You are tired country large | you have come be-
cause.
2 so' t ya hut yam to' laL n te si lal tel Lan sk 'ee n tcaa
Go to sleep. | I will sleep | much | mush | large
te giL tse gut
I have eaten because."
kwun L$n
All.
XXVII.— COYOTES SEEN FISHING.
4 tonai yaetc'teqot kaihit' yaem belkats ya«heL-
Fish | they were spearing | winter time | they say. | Spear shaft they
made
tcm yaem benic coyaegulla' yaem belget dje'
they say. | Prongs | they fixed | they say. | Spear-point | pitch
6 k 'we yac heL t 'ail ya«m ya€sk'^n kwoii6 se detgacafi
they stuck on | they say. | They had a fire. | Fire | stones | they put in
ya€ni ka€ tutdutya heu€ tc'in yacm nanulkut
they say. | "Come, let us go." | "Yes," | he said they say. | They
crossed
8 tantco tc'nunil yaem tcunuye nanec gulsan
river. | They sat down | they say, | tree under. | Person | was seen
yaem Laehae dancauii tc'in yaem idakw? kwuc
they say. | One, | "Who is it?" | he said | they say. | "Yuki | probably."
10 do i dsikw un gi ya€ L gai un gi bel kats conk ' gut-
"Not | Yuki | it is. | They are white. | Shaft | well | is blackened.
Lutungi kw7n6L,me tc'in ya€m tcoyiha€ La€hac ts'i6-
Look at him, " | he said | they say. | Again | one | brush in
12 bic tc'emya yaem dan can tc'in yaem do na-
came out | they say. | ' ' Who is it ? " | he said | they say. | ' ' Not J a person
nec ungikwulluc nolme nconk' tcoylha6 tc'eenya
is I think. | Look, | well. ' ' | Again | came out
14 yacm belkats tc'emt^n yaem bahan kwullucungi
they say. | Spear-shaft | he took out | they say. | "War | I think it is,"
tc'in yacm Lafi tonai yacsqotkwan yaem kucgul-
he said | they say. | Many | fish | they had speared | they say. | They were
found
16 san yaem tonai nabunyoL yaem s'usqo yacni
they say. | Fish | they drove | they say. | He speared it | they say.
VOL. 5] Goddard.—Kato Texts. 171
nunneLgal6 ya€m odjitc'istuk yaem belget tc'e-
He beat it | they say. J He killed it | they say. | Spear point | he took out
naiiean yaem dona nee ungi tc'sitcun. kwullucun- 2
they say. | ' ' Not person, | it is, | Coyote | it appears to be. ' '
gi tcoyiha6 nakkae tc'eenya yaem tcoyiha6 tak'
Again | two | came out | they say. | Again | three
tc 'een ya yae hi tsun teL del€ yae m kiic 5' t gee tc ' si- 4
came out | they say. | They ran away | they say. | ' ' Look at them. ' ' \ Coyotes
tcun kwan un gi
they are.
no wan no yi tao un gi nanec nonucsunut ya€n yae- 6
' ' I mistook you. j People | I thought you ' ' | they said | they say.
m tc 'si tcun ye kwau naii otconduttcan kucnadjae
11 Coyotes are/' | "We will leave them." | "I want to live,
s tciin kanai nussanhit' tc'in yaem ci La€ kwg,c- 8
my uncle, | I found you notwithstanding, ' ' \ he said | they say. | " I, too, |
I do that.
t'ine tcunta* nadictcane hai tonucsunne odaie
Trees among | I eat. | That | I know, | outside
nagiyai Lecet do ha€ w^n kw dul nuk kwuc dohaentcee- 10
I walk | night at. | We will not tell it. Let it not be bad,
miindja6 no dul sari hit' do dun te tele tonai tc'okebun-
we saw you because. | It will be nothing. | Fish | may spear places
dja€ta' do hae dl un tc 'une do hae kan di te kwuc tc'oya- 12
not this toward | we will not look. | He may eat it.
muii tcin noe do dan coe n huL sus ha Gi na cac djae
Hide it. | Nobody | see you. | Long time | may I walk.
do hae ka kwuc le djae ndulsaiihit' ncomundja6 ciye€ 14
I will not be sick j we saw you because. | Let be well | my
tc'ek do ha* ka ko le djae yebie namtyade€ k'^tde6
wife. | Do not let her be sick, house in | I come back if. | Soon
dico€ kundufi oyacts oLsanne tc'an tatcut tc'an 16
something | close by | little | you will find (?). | Food | cooked | food
nok'tuLbiiL do kakw? dul le bun doha€ yebleta? wan-
we will put on ground. | We will not get sick. | Not | houses among | you
must tell.
kwoLnukbufi dohae tcoyihae hai kwut dohac tonai 18
Not | again that | stream | not | fish
6 no' la mufi ha yi hai kwut yae tc 'o ge bun djac kw t nun
you must go after. | Those | that | stream | they may spear. Next time
172 University of California Publications. [AM- ARCH. ETH.
dita' tonai Lane 6 tco no tcic bun hai kwut dultcik-
this side | fish | many. | You must leave | this | stream, | Yellow-pine hill I
stream. ' *
2 nun sun kwiit tc'an notcagabil* yaem di tc'an non-
Food | they left | they say. | ' ' This | food | we put down,
da«an stcunkanai dulsanit tc'an wandaeane sa'-
my uncle | we found because. | Food | we give him. | Alone
4 dun k Va na dul tcan kwaii
he will eat it."
kwun Laii
All.
XXVIII.— COYOTES SET FIRES FOE GRASSHOPPERS.
dide€ Lan nanec tesya ya«m sentcaa Leckise-
North | many | people | came | they say. | Rock large | they were going
to trade.
6 telit k'a€ ule€ Letc'onket ya«m beL Letc'onke
Arrows, baskets | they traded | they say. | Rope | they traded
yacm t'ee Letc'onke yacm tc'nundac Lee nesdun
they say. | Blankets | they traded | they say. | They danced. | Night | long,
8 djmtco yacnundac yaem idsikw tc'nundac yacm
fully day | they danced | they say. | Wailaki | danced | they say.
tc'y^fiki yoc buL k'ae s'uLtinc muL La€hae yiLkai
Women | beads | with, | arrows | bows | with | one | morning
10 Lae djifi tc'nundac ya€m n^kkae nanec tc'elle
one | day | they danced | they say. | Two | people | sang
ya«m Lan nundac yaem 6sic bictcecan buL
they say. | Many | danced | they say, | head | taken off | with.
12 ka€ kwun Lan do ye he6 beL ke6 nai dut yaL he u€
''Well, | enough. | I am tired. | It is finished. | We will go back." |
' ' Yes,
tcoyihae ndutdac k'^tdee tc'na del tcan k'atde6 na-
again | we will dance. | Soon | we eat. | Soon | let us go home.
14 dut t ya d ja€ na' ke LC ne€ hac na dut t yac tel bun ko-
Swim | all, we may go back. | It is warm.
wun sul le ts' yan k! no' sie tc 'e naL duL o yacts ko-
Women | your heads | comb. | Little | it is cold when
16 wuntunde€ nowoLkaLbufi hainuk' tsusna*
you must go back. | Here south | yellow jackets you must smoke.
VOL. 5] Goddard.—Kato Texts. 173
yobun slus Lan 6 dji OL tuk bun nun ka dun in tee6
Ground-squirrels | many | you must kill. | Men | deer
nai gi gaL bun no' wa ka cofik ' te so' I nut Le guc La ne 2
must kill. | About yourselves | well you look. [ Eattlesnakes | are many.
dohae ts'iebie legate do hae yi he yac bun nom ntceee
Not | brush in | wander. | You must not go in. | Grizzlies | are bad.
do ha€ LO' tcac bun L ga duntc in tcee 6 no' La buii 4
You must not shoot each other. | Keep separated. | Deer you must shoot.
sa' dun k 'wa ts ' yan ki ca ni na gat daL bun no-
Alone | women | only | must walk back away from us.
wakw wun buL nahoLtkut nee nconta' nonadun- 6
Some | with | you go back. | Place | good | we camp,
nic ne€ kwun tea' tae L$n te le na nee to n con dun na-
place large. | Will be many | people. Water good place | camp.
no' sat nanec nonk'tcin Lanta' hae nanec yamufi 8
People | tarweed | much places | people | must eat.
k'aie nakwoLye ts'yankiyi nunkaduiiyi intcee kai-
Hazelnuts | gather | women. | Men | deer | must look for.
ntebuii wun tc'ttoLdeedja€ tc'an Lamundja6 guL- 10
Some | cook. | Food let be much. | Evening when
gele buL nan dut ya kwuc ts ' yan ki djm tco na noL k^,b-
we will come back. | Women | yet day | you must come back.
bun tc'an ta'tcabbuii Lan Lta'kits 12
Food | you must cook, | many | kinds."
na sari hai dae un na nan ym sen tea' kwut na n^n ym
They moved | this way. | They crossed | rock-large creek. | They crossed
yictc s 'UL tin kwut danco6 naisLut sais^ntcbi6 ehe 14
Ten-mile creek. | "Who | has burned over j lower pasture?" | "That is so,
kae oduggee yacn ya€ni heu€ tut dut ya kwone
well, | we will look, ' ' | they said they say. | ' ' Yes, | we will go. ' ' \ Fire
ntcao gullut yaem Lo' dodanco€ ya^sus ya6m 16
large | was burning | they say, | grass. | Nobody | they saw | they say.
nadulyicdja* dan coc kwuc kahesdime yoon Lacha€
' ' We will rest. | Somebody I guess. We will look. | Over there | one
danco« tc'qalungi k'ae tc ' gul lei un gi dan can yi 18
somebody | is walking. | Arrow | he is carrying. | Who can it be?
kae kw?tsuntiduL do ye tc'sitcun kwullucce adits
Come, | we will run off." | "No. | Coyote | it looks like. | Grasshoppers
174 University of Calif ornia Publications. [ AM. ARCH. ETH.
tc' tan ungi do hun kwul luc ungi do ungi tc'sitcun
he eats. | Not | him | it looks like. | It is not. | Coyote
2 kwul luc ungi kae ki0ts'uii€ kun nuc yic dja€ tc'in
it looks like. | Well, | to him | I will talk," | he said
yaem heue kwtc'uii6 kwinunyic ktc nut dul m€ dan-
they say. | ' ' Yes, | to him | you will talk. | We will look at him. | Who
4 djl na SOL Luk kwaji do tc ' ke nee un gi do nanec ling!
you have burned?" | "He doesn't speak. | Not | person | it is.
hai natc' sin ungi tc ' teL cuts un gi laesam kw$n yac-
There | he stands. | They run off. ' ' \ Five | were they say.
6 m tc'sitcun adits k'tebll* ya«nl teleebi« tsunteL-
Coyote | grasshoppers | picked | they say, | sack in. | They ran off
del6 yaenl hayl tuts ngundo6 yaem tc'sitcun
they say. | Their | canes | were not | they say. | Coyotes
8 can kuctesnai yaem laesam
only | ran off | they say, | five.
kwun L^ii
All.
XXIX.— WATEE-PEOPLE AND THE ELK.
gestco gulsan yacm hai kwun teL bi< yiuntcufi
Elk | was found | they say. | This | valley in | this way
10 kaL yaem buntlgiyo ya«m donheekw^n yacm te-
was walking | they say. | They chased it | they say. | It was tired | they
say. | It ran in water
nol€uts yaeni kwunyegulla yaem Lan nanec dan-
they say. | It sunk | they say. | Many | people, ] "What will be?
12 tecamun gestco kwunyegullat yacn ya€m
Elk | has sunk," | they said | they say.
nanec La€hae nun dues 'us da207 yaem hun
Person | one | was courting there | they say. | He
14 tc'nunya yaem kwun y e tc ' gul le ya«m kana guile
came | they say. | He dived | they say. | He came up
yaem beL Lelyits yaen! Lan kwun ye tc ' gul le yaenl
they say. | Eope | he tied together | they say, | many. | He dived | they say.
16 beL buL ude€ be SIL yits kwan ha beL tusloskwuc
"Eope | with | its horn | I tie if | rope | I will pull,"
VOL- 5] Goddard.—Kato Texts. 175
tc'in ya€m dok'un tokiyahun dai hi duL tin kwan
he said | they say. | Already | water people | had taken it
yaem beL tc'telos ya«ni Leneehae beL tegelos 2
they say. | Rope | he pulled repeatedly | they say. | All | rope | pulled
yaem hota kana guile yaem tanas tya yaenl ges-
they say. j Then | he came up | they say. | He came out of the creek I they
say. | Elk
tco ta gut fats yaem kanamil6 yaem yebicune ho- 4
they cut up | they say. | They carried it up | they say | house to. | Then
ta nanec Laehae dokw^cnatele tokiyahun wanni-
man | one | ' ' I shall not live | water-people | I swam to because, ' '
leget tc'in yaenl hota kanamil6 ya€ni yebl6 6
he said | they say. | Then | they brought it | they say | house in.
hota nanec Laeha« hai kakosle yaem nusk'ai yaenl
Then man | one | that | was sick | they say. | He was crazy | they say.
gulgel* yaeni oyactc tea kwo guL gel lit be dun yacm 8
It was evening | they say, | little. | Very it was dark when | he died | they
say
nanec yiskanit kog^Lut yacni
man. | It was day when | they burned him | they say.
kwun Lafi
All.
«
XXX.— ^RATTLESNAKE HUSBAND.
tc ' naL dun stin yae nl sa' dun hac Le gue nun ya 10
Adolescent girl | was lying | they say, | alone. | Eattlesnake | came
yaem tc'ek buL tc'nestin yaem dan t can nestin
they say. | Woman | with | he lay | they say. | "Who lay down?"
yom ya«m tc' naL dun s'uswotc yaeni Lcguc nun us- 12
she thought | they say. | Tc 'naLdun | he tickled | they say. | Eattlesnake I
got up)
dukk'e6 to yiguntoe yaem
water | he drank all | they say.
to oclanc tc'in yaem dandjl ano't'e tc'naL- u
" Water | I will get," | he said | they say. | <fWho | are you?" | tc'-
naLdufi
dun tc'in yaem Lcguc act 'eye tc'in yaem Lee
said | they say. | " Eattlesnake | I am," | he said | they say. | " Night
nuL si tine do kwun nun sun ne ciyee tc'ek a nun t 'eye 16
with you j I lie. | You did not know it. | My | woman you are.
176 University of California Publications. [AM. ARCH. ETH.
dodanco* cuLsuse do ha6 c gun ki nuk bun ne 6 dun nun
Nobody | sees me. | You must not tell about me. You will die
2 wunkt0nukdee yoe tc'teLbuLkwan yaem yoc gut Lori
you tell about when. ' ' \ Beads | he had hung up | they say. | Beads | woven
tc ' teL buL kwan yacm guLgellut tc'naLdun buL te'-
he had hung up | they say. | Evening when | tc'naLdun | with | had lain
down
4 nes tin kwan yaem tc'naLdun Le€ kin nee ya€m
they say. | Tc'naLduii | night | talked they say.
ylskan na hes t yai kwan ya€m yiskan naunt yai kwan
It was day | he had gone home | they say. | Morning | he had come back
6 yacm kitsa€ da sit dun tan totc'un* ongullan tc'ek
they say. | Basket-pot | was standing, | Water toward | he brought | woman
ba
for.
8 na best yai guLgel* nauntyai Leneehac nanec
He went back. | Evening. | He came back. | All | people
nteslallut tc'ek buL tc' nes tin Le6 tc'naLdun kin-
were asleep when | woman | with | he lay down. | Night | " Tc 'naLdun | is
talking. ' '
10 necungi kwnan dahintcl ciyatcetc Lcguc act'e-
Her mother | "What you say | my girl?" | ' i Eattlesnake | I am.
ye nanec kunnucyicye ciyec tc'ek a nun t 'eye do-
People | I talk. | My | woman | you are. | Do not let me be killed.
12 hae s tci gul tuk bun djae neodunnun s dji gul tuk dee
You wiU die | if they kill me."
yoe teL sun yacm Lail yoe yoe gut Lori seLkut
"Beads | were hanging | they say. | Many | beads, | beads woven, | (gold-
beads)
14 yoeLtcik yoedaicyitc nan gut yai yaem yoe tc'neLin*
beads red, | beads-flowers-small. One came home | they say. | Beads J he saw
ya«m d^ntcg,n yoe yiteLbuLkw^n Laehae siebics€an
they say. | "Who | beads | hung up?" | One | hair-net
16 ka' teLbuL ya€m snec buL gul ll€ k'ae naLsus nagi-
f eathers | was hanging | they say. | ' ' My leg with is tied, ' ' | arrows | hang-
ing | quiver with
buL yaeni Lo' teL si6bi€s€an seqot teLbuL yaem
they say. | Bear grass | hat, | headdress | was hanging | they say.
18 kactc Ltso teleebi« scan yaem buLgulgus stan
Knife | blue sack in | lay | they say. | Fire-sticks | lay
VOL. 5] Goddard.—Kato Texts. 177
yaem guLgele tc'ek ML s 'us tin yaem dohaestci-
they say. j Evening | woman | with | he lay | they say. | "Do not let me be
killed,"
guL tuk bun djae tc'in yaeni 2
he said | they say.
ciyatcetc Leguc do hae nun iin diik k V nuL nestine-
"My daughter, rattlesnake. | Do not get up. | With you | he has been
lying. ' ;
kwannan doL€gucye nanecye do ha€ 6 dji OL tuk neo- 4
"It is not rattlesnake. Person it is. | Do not kill it. 'You will die'
dun tc'in ye Leguc 6 dji SOL tuk de€ cee dun tele odji-
he said | rattlesnake | you kill if. | I shall die | you kill it if.
oLtukde6 ceo dun nun tc'in yaem nangulgalc Leguc 6
I am dying, ' ' | she said | they say. He beat it. | Eattlesnake
odjigultuk yaem tc'telgale tcummuL yacni naLgax
he killed | they say. | He threw it away | stick with | they say. | "Hit
again,
natc'k'ufi210 yaem tc'ek be dun yaem do ha6 6 dji OL- 8
it is writhing J ' \ they say. | Woman | died | they say. \ ll ' Do not kill it '
tuk ducniufigi tc'in yaem
I said," | she said | they say.
kwun
All.
XXXI.— WATEK-PANTHEB.
nakae nanec intce€ 6sie tegin yaem tcinnune 10
Two | Indians | deer | heads | were carrying | they say, | stuffed heads.
buttco guls^fi yaem nakae nanec buttcontcao in-
Panther | was seen | they say | two | Indians. | Panther big, | deer
tce€ kowuntuk yaem kw tcie laiek ' no tci mlle kwan 12
shoulders between | they say. | His tail end | it reached
yaem buttcontcaa bantoebic buttco to buttco yenat-
they say. | Panther large, | ocean in, panther, | water panther. | He went in
ya yac ni se bi€ ko wun nun ya€ ni yo on tc 'a mie 14
they say | rock in. | Ground jarred | they say | way over. | Hole in
210 This root is used of fastening by means of a hazel withe, the name
of which is also k'une.
178 University of California Publications. [ AM. ARCH. ETH.
ya^tcosuLsafi ya«m untc'ac yae LU! sin211 yacm be-
they listened | they say. ) ' ' You shoot, ' ' | they told one another | they say. ]
They were afraid
2 mil git yaem haiha kwuntebufi yacn ya«m
they say. | "That | let it go," \ they said | they say.
kwun 1411
All.
XXXII.— MILK-SNAKE AMONG THE EELS.
ts'ie gultcin ya6nl la^ba^ti nanec al giiltcifi
Brush | they made | they say, | ten | persons. | Wood | they made
4 yacm gulk'^n yaem guLgellit nakka* nulle ya«nl
they say. | They made fire | they say. | Evening when | two | swam there |
they say.
La«ha6 nulle yacm tak' nulle ya€m laesam
One | swam there | they say. | Three | swam there | they say. | Five
6 nulle ya«m la^Lbaeun nulle yaem La€hae nulle
swam there | they say. | Ten | swam there | they say. | One | swam there
ya€m ndoe ya€m haoe Laehae nulle ya€m n^k-
they say. | None was | they say. | Long time | one | swam there | they say. |
Two
8 ka« nulle yaenl la«Lbaeun nulle yacm
swam there | they say. | Ten | swam there | they say. j Twenty
ba€un Lafi nulle yaem taduLk'uts nulle gut yaenl
many [ swam there | they say. | Milk-snake | swam when | they say
10 nanec ts 'un teL dele ya«m n^kka6 nanec tesin yaem
people | ran off | they say. | Two | persons | stood in water | they say.
taduLk'uts nulle ya«m otsonguttcan ya«m nawo'-
Milk-snake | swam there | they say. | They left them | they say. | "Go
home, ' '
12 daL tc 'in yae m na nee do yiL kai tcon g§ tcan be-
he said | they say, | persons. | Not day | they quit | they were afraid be-
cause.
nul git ut
kwun
All.
211 This word was perhaps incorrectly recorded.
VOL. 5] Goddard.—Kato Texts. 179
XXXIII.— STEALING THE BABY.
tc'y^nki lacl6 bi€noguLLeG yaem skie tee'
Ten women | buckeyes | were soaking | they say. | Baby | cried
yaem de uLtuc ski tc'ek de uLtuc ski tc'in 2
they say. | "Here | give it," | baby | woman, | "here | give it | baby," |
she said
yaem na€a€ waLtm yacm tcakowuLgel* tc'ek nun-
they say. | ' ' Take it. " | He gave it to her | they say. | Very it became dark. |
Woman | came home
tya ya€m tatci cki nteslaLun tc'in ya«m daiie 4
they say. | "Where | my baby? | Is it asleep?" | she said | they say. |
"Long ago
naniLtin do c gaL tuc un gi tc'in yaem docgaLtuc
I gave it to you." "You didn't give it to me" | she said | they say. |
' ' You did not give it to me. ' '
kayaeunte dogulsaii yacnl cki tee* yaem ylse6 6
They looked for it. | They did not find it | they say. | Baby | cried | they
say. | West
tea kwuL gele bic une bustclo diinm yaem tgunnlL
very dark in | they say | owl | hooted | they say. | It kept hooting
ya€m yise€ nesdun kwunyayol nesdun tcakwuL- 8
they say. | West | far | they followed | far | very dark in
gelebi€ yaeni kw tcon gut tcan yaeni
they say. | They left it | they say.
kwun L^ii
All.
XXXIV.— THE MAN EATEE.
beL natgutLon ya«m Lenecha€ nanec intcee 10
Bope | they were tying | they say. | All | persons | deer
ongilan yaem sa'dunhac ts'q^L ya€m tbuL ye-
went after they say. | Alone | she walked | they say. | Basket | she was
carrying
geL yaem tuts tc^guLtiL yaem tbuL tallon tc*- 12
they say. | Cane | she walked with | they say. | Basket | soft | she carried
geL yacm ciyec intce* tc'in yacm tc'eLtcut yaem
they say. | ' ' My | deer ' ' | she said | they say. | She caught him | they say.
nuns 'us tin tbuLbi6 noLtm tc'tesgm yacm tcuiiki- 14
She took him up, | basket in | she put him, | she carried him | they say. j
Tree bent down
180 University of California Publications. [AM.ARCH.ETH.
boistc oyeta' wag^guc tbuL nuntc'uLgal6 otc'uila
under places | carrying through | basket | she whipped | over it
2 yacm tc'geL yacni ylduk' tcun uye waunnin
they say. | She carried | they say | up hill. | Tree | under | she carried
through
tcun yiLtcut dakitdulbuc wunha nagutdaj, yiduk'
tree | he caught. | He embraced it. | Anyhow | she went on | up hill.
4 nuntc'uLgal* tuts buL ts'konnesne tc'in yaem na-
She whipped j cane | with. | She found out | she said ( ?) | they say. | She ran
back
guldal haidaun ciyec intce* tatcl tc'in yacm di
down hill. | "My | deer | where ?" | she said they say. | This
6 nanec dabesya tcunk'wut Lucditco tc'guLtal yacnl
man | climbed on | tree on. | Eotten log | she kicked | they say.
ca kasyai yaem t'ec kt0nac utc'una naLtcos ya«-
Sun | came up | they say. | Blanket | her eyes | over them | she put | they say.
8 ni kanotyan naheL€uts yacm haiduk' yaem
She was ashamed. | She ran back | they say, | here up | they say.
kwun Laja
All.
XXXV.— DESCRIPTION OF MAN EATEE.
tc'nnuggus kuwundun olae tc 'n neL yil^212 na ga-
She brings it | her home. | Its hands | she eats up | yet alive.
10 kwac ola€ naka€hae tc'nneLyll6 kwe€ tc'nneLyil6 Lac
Its hands | both | she eats up. | Its foot | she eats up. | Other
kwe€ tc'nneLyil* onae tc'enalcac naka€ha€ buttceeac
its foot | she eats up. | Its eyes | she takes out | both. | Its intestines,
12 odjikV tc'nneLyil6 6telee odjie tc'nneLyilc odes-
small intestines | she eats up. | Its liver, | its heart | she eats up. | Its lungs
kec tc'nneLyil6 6si€ tc'nnebyil6 yaem kwon« kVun-
she eats up. | Its head | she eats up | they say. | Fire | she puts on
14 no lac yaeni se kwoneduii no la yaem se ntel
they say. | Stone | fire place | she puts | they say. | Stone | flat
sebie gulk'an telit yacm but teen eafi yaem tc'neL-
rock in | she builds fire. | It blazes | they say. | She disembowels it | they
say. | She eats it up
212 This form seems to refer to customary action; tc'nneLyan, below,
to the single act.
VOL. 5] Goddard.—Kato Texts. 181
yan yaem 6telee tc'nneLyaji yacni 6deskee tc'n-
they say. | Its liver | she eats up | they say. | Its lungs she eats up
neLyan yaem odjie tc'n neLyan yaem natikun 2
they say. | Its heart | she eats up | they say. | ( ?)
yaem tc'gunt'ats se k'usteL k'wunnoLtin tc'giin-
They say. | She cut it up. | Stone | flat way | she put it on. | She buried it.
tcai sebie noteLgalc ust'ei kanagullai tc'ussai 4
Eock in | she threw it. | It is cooked. | She took it out. | She dried it
ya6m da no la yaeni k'wa€ ntcao ya€m guLsai
they say. | She put it up | they say. | Fat | is much | they say. | It is dry.
k'aitbuL bi€ dan tc'istcin noennin yaem haihit' 6
Burden-basket | in | pile | she makes. | She put it down | they say. | That is
why
nokwa tc'nnadulyea nok'wa6 ntcagiit kw?kwee
for us | she always hunts. | Our fat | is much because. | Her foot
nom ki^lae nanec kww6e naLg!woe nanec usie 8
grizzly. | Her hand | human. | Her teeth | dog, | dog teeth. | Human | her
head.
dundai6 at'ae tc'ulgin yaem kw?nae Lcik yaem
Flint | her pocket | she carries | they say. | Her eyes | shine | they say.
tciin ta' nac t bats* s gae nes kw tc ' ge€ naL gi kw tc ' gee 10
Trees among ( ?) | her hair | long. | Her ears | dog, | her ears
kun t 'e yac ni
she is like | they say.
XXXVI.— A PRAYER FOR EELS.
belifi didacun nulle conk' nesyidja6 tonai 12
"Eels | from north | swim well | let me eat. | Fish
coiikwa nesyidja6 skik yoy^ndja6 t'eki conk' yo-
well | let me eat. | Boys | may they eat. Girls | well | may they eat.
yaiidja6 intcee coiik'kwa nockiit tcan ciyee anunt'e- 14
Deer | well | may I swallow you. | Food | my | you are
ye ciyee Lkun do hae be 6 dun djae ncobundja6 tc'in
mine | sweet. | Do not let it die. | Let it be good" | he said
ya« m 16
they say.
* The name of the monster.
182 University of Calif ornia Publications. [ AM. ARCH. ETH.
XXXVII.— A SUPEENATUEAL EXPEEIENCE.
sulgits d§gan telecbi« nocgee Lan sulgits telee
Lizards | we were killing. | Sack in | I carried | many | lizards. | Sack
2 tesdulbun Laehae uyacts otcistultuk ban teLcuts
we filled. | One | small | he killed. | Female | ran.
yd on nestin tadji nestin ntcaoyi cuLte'nl yo-
Yonder | it lay. I "Where I does it lie | big one? " I he asked me. I "There
it is,"
4 ye ducm tc'tc'actel do hac s tci UL tuk dan6 cyactc
I said. | He was about to shoot it. | ' ' Do not kill me. | Already my little one
6 dji SUL tuk ge ciye kucna oda€bi€ kwon€ giiLtuk
you have killed. | I it is | I will live. ' ' Its mouth in | fire | burst.
6 keL k 'a.s kwan telecbi€ na he SIL euts kwan yiduk kakos-
I dropped | sack in. | I ran back | up hill. | I became sick.
si le kwan CUL yae t yin kwan dokwinnucsuii ceduiikwan-
With me they stood. | I did not know anything. | I must have died.
8 hut cnan octsaii tee gut cyacts tc'inhut
My mother | I heard | she cried when, | ' ' My boy, ' ' | she said when.
tcakwuLgel6 hakw§,n cn$n ctae un yoon
Very it was dark. | Up there | my mother, | my father | it was, | yonder
10 si gin se kin ne dun ts'ie unoe didacufi dico€
I stood, | rock | its base | brush | behind. | From north | something
nunt'ao cek' cguLk'uts ntV ka.lea«tele ben-
flew there. | Spit | he spit on me. | ' ' Your feathers | will grow. | You will fly
12 t 'a tele diduk' yabi€une tc'tdaye neone tculdjiye
up | sky in. | Flowers are. | It is good. | It is light.
cundine ncone nee tcoyiha6 ntcaa nunt'aG dane
Sun shines. | It is good | land. ' ' | Again | large one | flew there. | ' ' Already
14 un akwulla heue dail€ akwuclaoe haihit' do
you fixed him?" | "Yes, | already | I fixed him. | Why | not
t'ac k^,leaye tcae kwuL ya€ n^k kae gut yi ne kae kw-
feathers | have come out?" | "Listen, | with him two are standing. | Well, j
we will leave himl
16 tsonduttcaii yakwoLt'a dek'a nonamk'ats dokiunus-
Make him fly." | There | I fell back. | I did not know how because.
sun hut dotacoc tacac hata dokwnesufi
Not anywhere | I went. | Eight there | I was senseless.
kwun
All.
VOL. 5] Goddard.—Kato Texts. 183
TRANSLATIONS.
I.— THE COMING OF THE EAETH.sis
Water came they say. The waters completely joined every-
where. There was no land or mountains or rocks, but only
water. Trees and grass were not. There were no fish, or land
animals, or birds. Human beings and animals214 alike had been
washed away. The wind did not then blow through the portals
of the world, nor was there snow, nor frost, nor rain. It did
not thunder nor did it lighten. Since there were no trees to be
struck, it did not thunder. There were neither clouds nor fog,
nor was there a sun. It was very dark.
Then it was that this earth with its great, long horns got up
and walked down this way from the north. As it walked along
through the deep places the water rose to its shoulders. When it
came up into shallower places, it looked up. There is a ridge in
the north upon which the waves break. When it came to the
middle of the world, in the east under the rising of the sun it
looked up again. There where it looked up will be a large land
near to the coast. Far away to the south it continued looking up.
It walked under the ground.
Having come from the north it traveled far south and lay
down. Nagaitcho, standing on earth's head, had been carried to
the south. Where earth lay down Nagaitcho placed its head as it
should be and spread gray clay between its eyes and on each
horn. Upon the clay he placed a layer of reeds and then another
layer of clay. In this he placed upright blue grass, brush, and
trees.
"I have finished/' he said. "Let there be mountain peaks
here on its head. Let the waves of the sea break against them. ' '
213 A fragment of a text obtained from an aged Kato in 1902, who has
since died, relates the coming of the earth animal after the falling of the
sky and the destruction of the first world and its inhabitants by a flood.
This myth belongs then near the middle of the next with the latter portion
of which it rather closely agrees.
214 These animals are named in the text.
184 University of California Publications. [ AM. ARCH. ETH.
The mountains became and brush sprang up on them. The small
stones he had placed on its head became large. Its head was
buried from sight.
"I am fixing it," he said. "I will go north. I will fix
things along the shore." He started back to the far north. "I
will go around it," he said. " Far above I will fix it. " He fixed
the world above. "I have made it good," he said.
When he went back far south he stood stones on end. He
made trees and brush spring up. He placed the mountains and
caused the ground to stand in front of the ocean.
II.— CREATION.
The sandstone rock which formed the sky was old they say.
It thundered in the east; it thundered in the south; it thun-
dered in the west ; it thundered in the north. ' ' The rock is old,
we will fix it, " he said. There were two, Nagaitcho and Thunder.
"We will stretch it above far to the east," one of them said.
They stretched it. They walked on the sky.
In the south he stood on end a large rock. In the west he
stood on end a large rock. In the north he stood on end a large,
tall rock. In the east he stood on end a large, tall rock. He made
everything properly. He made the roads.215 He made a road to
the north (where the sun travels in summer).
"In the south there will be no trees but only many flowers,"
he said. ' ' Where will there be a hole through ? ' ' he asked. At
the north he made a hole through. East he made a large opening
for the clouds. West he made an opening for the fog. ' ' To the
west the clouds shall go," he said.
He made a knife. He made it for splitting the rocks. He
made the knife very strong.
"How will it be?" he considered. "You go north; I will go
south," he said. "I have finished already," he said. "Stretch
the rock in the north. You untie it in the west, I will untie it
in the east."
215 It would seem that a new sky with four portals, four supporting
columns, and summer and winter trails for the sun was prepared before
the old worn out sky was caused to fall.
VOL. 5] Goddard.—Kato Texts. . 185
"What will be clouds?" he asked. "Set fires about here,"
he told him. On the upland they burned to make clouds. Along
the creek bottoms they burned to make mist. "It is good," he
said. He made clouds so the heads of coming people would not
ache.
There is another world above where Thunder lives. "You
will live here near by, ' ' he told Nagaitcho.
' ' Put water on the fire, heat some water, ' ' he said. He made
a person out of earth. "Well I will talk to him," he said. He
made his right leg and his left leg. He made his right arm and
his left arm. He pulled off some grass and wadded it up. He
put some of it in place for his belly. He hung up some of it for
his stomach. When he had slapped some of the grass he put it
in for his heart. He used a round piece of clay for his liver.
He put in more clay for his kidneys. He cut a piece into parts
and put it in for his lungs. He pushed in a reed (for a trachea) .
"What sort will blood be?" he enquired. He pounded up
ochre. "Get water for the ochre," he said. He laid him down.
He sprinkled him with water. He made his mouth, his nose, and
two eyes. "How will it be?" he said. "Make him privates,"
he said. He made them. He took one of the legs, split it, and
made woman of it.
Clouds arose in the east. Fog came up in the west. "Well,
let it rain, let the wind blow," he said. "Up in the sky there
will be none, there will be only gentle winds. Well, let it rain
in the fog," he said. It rained. One could not see. It was
hot in the sky. The sun came up now. ' ' What will the sun be ? "
he said. ' ' Make a fire so it will be hot. The moon will travel at
night." The moon is cold.
He came down. ' ' Who, I wonder, can kick open a rock ? " he
said. "Who can split a tree?" "Well, I will try," said Na-
gaitcho. He couldn't split the tree. "Who, I wonder, is the
strongest?" said Thunder. Nagaitcho didn't break the rock.
"Well, I will try," said Thunder. Thunder kicked the rock.
He kicked it open. It broke to pieces. "Go look at the rock,"
he said. "He kicked the rock open," one reported. "Well,
I will try a tree," he said. He kicked the tree open. The tree
split to pieces.
186 University of California Publications. [AM. ARCH. ETH.
Thunder and Nagaitcho came down. ' ' Who can stand on the
water ? You step on the water, ' ' Thunder told Nagaitcho. * ' Yes,
I will/' Nagaitcho said. He stepped on the water and sank into
the ocean. "I will try," said Thunder. He stepped on the
water. He stood on it with one leg. ' * I have finished quickly, ' '
he said.
It was evening. It rained. It rained. Every day, every
night it rained. "What will happen, it rains every day," they
said. The fog spread out close to the ground. The clouds were
thick. The people then had no fire. The fire became small. All
the creeks were full. There was water in the valleys. The
water encircled them.
"Well, I have finished," he said. "Yes," Nagaitcho said.
"Come, jump up. You must jump up to another sky," he told
him. "I, too, will do that." "At night when every kind of
thing is asleep we will do it," he said.
Every day it rained, every night it rained. All the people
slept. The sky fell. The land was not. For a very great dis-
tance there was no land. The waters of the oceans came together.
Animals of all kinds drowned. Where the water went there
were no trees. There was no land.
People became. Seal, sea-lion, and grizzly built a dance-
house. They looked for a place in vain. At Usal they built it
for there the ground was good. There are many sea-lions there.
Whale became a human woman. That is why women are so fat.
There were no grizzlies. There were no fish. Blue lizard was
thrown into the water and became sucker.210 Bull-snake was
thrown into the water and became black salmon. Salamander
was thrown into the water and became hook-bill salmon. Grass-
snake was thrown into the water and became steel-head salmon.
Lizard was thrown into the water and became trout.
Trout cried for his net. "ckak'e, ckak'e (my net, my net) "
he said. They offered him every kind of thing in vain. It was
"my net" he said when he cried. They made a net and put
216 In each case there is a superficial resemblance between the land
animal and the water animal into which it is transformed. Many of these
were pointed out. They are not mentioned in the myth, probably because
an Indian audience is supposed to have them in mind.
VOL. 5] Goddard.—Kato Texts. 187
him into it. He stopped crying. They threw the net and trout
into the water. He became trout.
"What will grow in the water?" he asked. Seaweeds grew
in the water. Abalones and mussels grew in the water. Two
kinds of kelp grew in the ocean. Many different kinds grew
there.
"What will be salt?" he asked. They tasted many things.
The ocean foam became salt. The Indians tried their salt. They
will eat their food with it. They will eat clover with it. It was
good salt.
' ' How will the water of this ocean behave ? What will be in
front of it?" he asked. "The water will rise up in ridges. It
will settle back again. There will be sand. On top of the sand
it will glisten, ' ' he said. ' ' Old kelp will float ashore. Old whales
will float ashore.
' ' People will eat fish, big fish, ' ' he said. ' * Sea-lions will come
ashore. They will eat them. They will be good. Devil-fish,
although they are ugly looking, will be good. The people will
eat them. The fish in the ocean will be fat. They will be good.
"There will be many different kinds in the ocean. There
will be water-panther.217 There will be stone-fish. He will
catch people. 'Long-tooth-fish,' gesLcun, will kill sea-lion. He
will feel around in the water.
"Sea-lion will have no feet. He will have a tail. His teeth
will be large. There will be no trees in the ocean. The water
will be powerful in the ocean, ' ' he said.
He placed redwoods and firs along the shore. At the tail of
the earth, at the north, he made them grow. He placed land in
walls along in front of the ocean. From the north he put down
rocks here and there. Over there the ocean beats against them.
Far to the south he did that. He stood up pines along the way.
He placed yellow pines. Far away he placed them. He placed
mountains along in front of the water. He did not stop putting
them up even way to the south.
Kedwoods and various pines were growing. He looked back
and saw them growing. The redwoods had become tall. He
217 Evidently a mythical animal. Compare XXXI below.
188 University of California Publications. [AM. ARCH. ETH.
placed stones along. He made small creeks by dragging along
his foot. ''Wherever they flow this water will be good,"218 he
said. "They will drink this. Only the ocean they will not
drink."
He made trees spring up. When he looked behind himself
he saw they had grown. When he came near 'water-head-place'
(south) he said to himself, "It is good that they are growing
up."
He made creeks along. "This water they will drink," he
said. That is why all drink, many different kinds of animals.
"Because the water is good, because it is not salt deer, elk, pan-
ther, and fishers will drink of it," he said. He caused trees to
grow up along. When he looked behind himself he saw they had
grown up. "Birds will drink, squirrels will drink," he said.
"Many different kinds will drink. I am placing good water
along the way."
Many redwoods grew up. He placed water along toward the
south. He kicked out springs. "There will be springs," he
said. "These will belong to the deer," he said of the deer-licks.
He took along a dog. "Drink this water," he told his dog.
He, himself, drank of it. "All, many different kinds of animals
and birds, will drink of it," he said.
Tanbark oaks he made to spring up along the way. Many
kinds, redwoods, firs, and pines he caused to grow. He placed
water along. He made creeks with his foot. To make valleys
for the streams he placed the land on edge. The mountains
were large. They had grown.
"Let acorns grow," he said. He looked back at the ocean,
and at the trees and rocks he had placed along. "The water is
good, they will drink it," he said. He placed redwoods, firs,
and tanbark oaks along the way. He stood up land and made
the mountains. "They shall become large," he said of the red-
woods.
He went around the earth, dragging his foot to make the
streams and placing redwoods, firs, pines, oaks, and chestnut
trees. When he looked back he saw the rocks had become large,
218 Ocean water preexisted but fresh water required an origin.
VOL. 5] Goddard.—Kato Texts. 189
and the mountains loomed up. He drank of the water and
called it good. "I have arranged it that rocks shall be around
the water, ' ' he said. ' ' Drink, ' ' he told his dog. ' ' Many animals
will drink this good water." He placed rocks and banks. He
put along the way small white stones. He stood up white and
black oaks. Sugar-pines and firs he planted one in a place.
"I will try the water," he said. " Drink, my dog." The
water was good. He dragged along his foot, making creeks. He
placed the rocks along and turned to look at them. ''Drink, my
dog," he said. "I, too, will drink. Grizzlies, all kinds of ani-
mals, and human beings will drink the water which I have
placed among the rocks." He stood up the mountains. He
placed the trees along, the firs and the oaks. He caused the
pines to grow up. He placed the redwoods one in a place.
He threw salamanders and turtles into the creeks. "Eels
will live in this stream," he said. "Fish will come into it.
Hook-bill and black salmon will run up this creek. Last of all
steel-heads will swim in it. Crabs, small eels, and day-eels will
come up."
"Grizzlies will live in large numbers on this mountain. On
this mountain will be many deer. The people will eat them.
Because they have no gall they may be eaten raw. Deer meat
will be very sweet. Panthers will be numerous. There will be
many jack-rabbits on this mountain," he said.
He did not like yellow- jackets. He nearly killed them. He
made blue-flies and wasps.
His dog walked along with him. ' ' There will be much water
in this stream," he said. "This will be a small creek and the
fish will run in it. The fish will be good. There will be many
suckers and trout in this stream. ' '
"There will be brush on this mountain," he said. He made
manzanita and white-thorn grow there. "Here will be a valley.
Here will be many deer. There will be many grizzlies at this
place. Here a mountain will stand. Many rattlesnakes, bull-
snakes, and water-snakes will be in this place. Here will be good
land. It shall be a valley. ' '
He placed fir trees, yellow-pines, oaks, and redwoods one at
a place along the way. He put down small grizzly bears. ' ' The
190 University of California Publications. [ AM. ARCH. ETH.
water will be bad. It will be black here, ' ' he said. * ' There will
be many owls here, the barking-owl, the screech-owl, and the
little owl. There shall be many bluejays, grouse, and quails.
Here on this mountain will be many wood-rats. Here shall be
many varied robins. There shall be many woodcocks, yellow-
hammers, and sap-suckers. Here will be many "mockingbirds"
and meadowlarks. Here will be herons and blackbirds. There
will be many turtle-doves and pigeons. The kingfishers will
catch fish. There will be many buzzards and ravens. There
will be many chicken-hawks. There will be many robins. On
this high mountain there will be many deer, ' ' he said.
"Let there be a valley here," he said. There will be fir
trees, some small and some large. Let the rain fall. Let it
snow. Let there be hail. Let the clouds come. When it rains
let the streams increase, let the water be high, let it become
muddy. When the rain stops let the water become good again, ' '
he said.
He came back. "Walk behind me, my dog," he said. "We
will look at what has taken place." Trees had grown. Fish
were in the streams. The rocks had become large. It was good.
He traveled fast. "Come, walk fast, my dog," he said. The
land had become good. The valleys had become broad. All
kinds of trees and plants had sprung up. Springs had become
and the water was flowing. "Again I will try the water," he
said. "You, too, drink." Brush had sprung up. He traveled
fast.
"I have made a good earth, my dog," he said. "Walk fast,
my dog." Acorns were on the trees. The chestnuts were ripe.
The hazelnuts were ripe. The manzanita berries were getting
white. All sorts of food had become good. The buckeyes were
good. The peppernuts were black. The bunch grass was ripe.
The grass-hoppers were growing. The clover was in bloom.
The bear-clover was good. The mountains had grown. The
rocks had grown. All kinds that are eaten had become good.
' ' We made it good, my dog, ' ' he said. Fish for the people to eat
had grown in the streams.
"We have come to tosldun (south) now," he said. All the
different kinds were matured. They started back, he and his
VOL. 5] Goddard.—Kato Texts. 191
dog. * ' "We will go back, ' ' he said. ' ' The mountains have grown
up quickly. The land has become flat. The trout have grown.
Good water is flowing. Walk fast. All things have become good.
We have made them good, my dog. It is warm. The land is
good."
The brush had grown. Various things had sprung up.
Grizzlies had increased in numbers. Birds had grown. The
water had become good. The grass was grown. Many deer for
the people to eat walked about. Many kinds of herbs had grown.
Some kinds remained small.
Rattlesnakes had multiplied. Water-snakes had become
numerous. Turtles had come out of the water and increased in
numbers. Various things had grown. The mountains had
grown. The valleys had become.
''Come fast. I will drink water. You, too, drink/' he told
his dog. "Now we are getting back, we are close home, my dog.
Look here, the mountains have grown. The stones have grown.
Brush has come up. All kinds of animals are walking about.
All kinds of things are grown.
"We are about to arrive. We are close home, my dog," he
said. "I am about to get back north," he said to himself. "I
am about to get back north. I am about to get back north. I
am about to get back north," he said to himself.
That is all.
III.— THE SECURING OF LIGHT.2i»
(First Version.)
Coyote slept with his head toward the south. It was cold.
He slept with his head toward the west. It was cold. He slept
with his head toward the north. It was cold. He slept with his
head toward the east. His head became warm. He dreamed.
"I shall go on a journey soon," he told his family. He set
out. "What will be my dog?" he thought. He tried many
kinds without being satisfied. He kicked a mole out of the
ground. "I do not want that," he said to himself. He kicked
out some long-eared mice. "These will be my dogs," he said.
219 An account common to many peoples in this region. This is said
to have happened at CeLciyetodun, a Yuki village, near Kibesillah, on the
coast.
192 University of Calif ornia Publications. [ AM. ARCH. ETH.
' ' Come, go with me. It is far. It is dark. Are you hungry ?
Shall I kill a squirrel for you 1 ' '
1 ' No. We do not want squirrels. We like acorns and clover. ' '
"Come, travel along. Swim across."
They traveled on.
"I am tired. I will rest. You lie down."
He sang a song.
"Come. We will go on. It must be only a short way now.
Are your feet in good condition?"
They went on. He did not stop for meals. He only drank
water as he traveled.
"It must be near, my dogs."
Mole and lizard were burning a tree down. Coyote saw
them as he was passing.
"Who is that?" he asked.
"Lizard has a fire built under a tree," long-eared mice told
him.
' ' We will go around them. They might see us. ' '
"There stands a house. You stop here and I will give you
directions what to do. You must chew off the straps that hold
the sun that I am going to carry off. You must leave the ones
I am to carry it with. When you are through, poke me with
your noses. You lie here. After awhile, when it is night, you
will come in behind me."
Coyote went into the house.
"I do not want food, grandmother. I will sleep."
"Yes," said the old women.
(The sun was covered with a blanket and tied down in the
middle of the house.)
"Hand me that blanket, grandmother."
"Yes, take it."
Covering his head in it he began to sing, "You sleep, you
sleep, you sleep."
"What makes that noise? It never used to be so."
"You sleep, you sleep, you sleep."
"I am afraid of you, my grandchild."
" Oh, I was dreaming. I have traveled a long way. I am
tired."
VOL. 5] Goddard.—Kato Texts. 193
"You sleep, you sleep, you sleep."
They slept. The long-eared mice came back and poked him
with their noses.
' * Well, I have finished, ' ' one of them said.
"Go outside, " he told them.
Coyote got up, took the sun, and carried it out.
' * Come on, we will run back. ' '
Mole saw them and began saying, "He is carrying off the
sun. ' ' No one heard him, his mouth was so small.
Lizard saw them. "He is carrying the sun off," he called.
He took up a stick and beat on the house. Both the old women
got up and chased Coyote. They kept following him.
"Come, run fast, my dogs."
"I am tired now."
"Yelindufi is close by."
" Black- water-creek country is over there where the house is
standing," he told his dogs.
He carried his load up Yatcuisaik 'wut.
""We had nearly fixed it," the women called after him.
"Yes, you had nearly fixed it. You were hiding it."
The women stopped there.
1 t Turn into stones right where you are sitting. ' '
They turned into stones right there. They didn't reply be-
cause they had become stones.
Coyote carried the sun to the top of the ridge and followed
along its crest until he came to the house. He went in and
looked around. No one was at home. He went out again with-
out anyone knowing what had happened.
He sliced up what he had brought. "This shall come up
just before day," he said of the morning-star. "This shall be
named ' atcegegutcuk, ' and shall rise afterward," he said as
he cut off another. "Sunlantc 'shall rise," he said to still an-
other. Then he cut and cut. "There shall be many stars," he
said as he put the pieces in the sky. It was all gone. Taking
up the piece he had fixed first he said, "This sun shall come up
in the east. It shall go down. It shall go around (to the north).
This one shall travel at night," he said of another piece. "It
194 University of Calif ornia Publications. [ AM. ARCH. ETH.
shall go around. The sun shall be hot. The moon shall be cold. ' '
11 Father, something is above," said the little boy.
"Keep still," Coyote called out to him. "They may be
frightened."
1 ' Mother, something has grown out of the sky. Look there. ' '
"Stop. Come in. Lie down again," she told him.
"Look, something," he said.
The mother ran out. The father lay still.
* * Say, mother, it is getting red. ' '
"So it is. Yes. Get up."
"Look, mother."
"So it is. I see a mountain. Over there is another. It is
beautiful. It is getting red. It has become beautiful."
"Mother, something is coming up."
"Mother, the mountain is afire."
"It is getting larger."
"It moves."
' ' Mother, we can see. ' '
"What is that yonder, father?"
"It is the sun."
"It is going down."
"It has gone into the water."
It was like it had been previously.
"We will go to sleep, my boys." •
"Wake up. Something is rising. Look."
"Father, what is coming up? Look."
"No. That is the moon."
"0, yes, it moves."
"Father, it (star) is coming up."
"Father, it is getting red again."
"Father, day is breaking."
"It is daylight. The moon is up there."
"Father, it moves so slowly."
"It is going down, father."
"Yes, it will go down. I arranged for the moon to go down."
Coyote lay in bed two days.
VOL. 5] Goddard.—Kato Texts. 195
IV.— THE SECUEING OF LIGHT.220
(Second Version.)
He (Coyote) slept with his head toward the west, the north,
the south, the east. When he slept with his head toward the
east his forehead grew warm.
1 ll dreamed about the sun in the east," he said.
He started away. Finding three field-mice he took them
with him for dogs. "My heart is glad because I found you, my
three dogs," he told them. He took them to the place of the
sunrise. "You must gnaw off the ropes and then poke me with
your noses." Blowing through a hole in a blanket he sang "You
sleep, you sleep."
He carried the sun from the east. "It is carried off," some-
body was heard to shout.
"I was fixing it," she said.
"You were hiding it. Both of you become stones right
where you are standing," he told them.
He carried the sun along.
"Kaldac, atciguttcuktco, sunLans, suttuldac, goyane," he
said (naming them as he cut them from the mass). He sat down
and studied about the matter.
"Moon, sun, fly into the sky. Stars become many in it. In
the morning you shall come up. You shall go down. You shall
go around the world.221 In the east you shall rise again in the
morning. You shall furnish light."
The boy went outside. "What is it, father?" he asked. The
woman went out. She saw stars had sprung out of the sky.
All the people made him presents of all kinds.
V.— THE STEALING OF FIRE.
There was no fire. An orphan boy was whipped and put out-
side of the house. He cried there where he was thrown out. He
looked and began saying, "Fire lies over there. I see fire."
220 This was the version first obtained. The preceding, more extended
account was obtained in 1908.
221 The sun is believed to go around the northern end of the world behind
the hills.
196 University of Calif ornia Publications. [AM. ARCH. ETH.
"Who whipped that boy? Go and find out what he is say-
ing. "222
One went out and asked, ' ' Where did you see fire ? ' '
"I saw fire toward the north. Look."
"Everybody look. The boy has found fire."
41 So it is, ' ' said the chief. ' ' Go after fire. Where is Coyote ?
Go after him. Where is Humming-bird ? Get him. ' '
"Humming-bird has come. Coyote is coming."
' ' Eleven of you go and get fire, ' ' commanded the chief.
They set out. They arrived at Ited Mountain. Big spider
was lying on the fire with his arms clasped around it.
When they had come there they said to Coyote, "Coyote,
dress yourself."
"I will dress myself behind a tree," he said.
"Yes," they said.
His head( hair) became long and he put on a belt.
"Cousin, look at my hair," he said when he came out.
"Humming-bird, come, you dress."
"Yes, behind the tree."
He became blue.
"I have become red. Look at me," Humming-bird said.
"Go on, build a fire, I am going to dance," one of them told
Spider.
"There is no fire," Spider said.
"Where is the fire we saw just now?" they replied.
' ' Everybody watch me. I will dance. Eight of you sing for
me," he told them.
"Yes," they replied.
They all came to the dancing place. He danced. Then
Spiders came with the fire.
"Pile up some wood," the leader said.
"Yes," they replied.
The wood was piled up. Humming-bird sat on top of it
while Coyote danced. Coyote began licking his shoulders to
make them laugh. Spider held to the fire and did not laugh.
222 in many cases the speaker is not indicated. Unless there are reasons
to believe otherwise in a particular case, the chief is to be understood, espe-
cially where orders are given.
VOL. 5] Goddard.—Kato Texts. 197
Coyote and Humming-bird had talked together. "When I dance,
you must carry the fire outside, ' ' Coyote said.
Coyote danced. He kept licking himself. When he reached
his privates and licked them, Spider laughed. Humming-bird
seized the fire and went out with it. He built a fire. As they
came back from the north they burned the mountains over.
Everybody along the way got some of the fire.
"Coyote and Humming-bird did well to steal the fire," the
chief commented. "You must set fires toward the south. Fire
will belong to all the people. ' '
"Yes, tomorrow I will set fires."
"You must burn entirely around the world," the chief told
them.
They set fires along.
"We have burned around to the middle of the world.
Everybody has fire."
' ' Now we are getting nearly back. Walk fast. We are burn-
ing close by now."
"Yes, we are arriving."
"We have arrived."
VI.— MAKING THE VALLEYS.223
The grown men and women all moved to the other side of
the stream to hunt deer. "You must stay here," the chief told
the children. "We will only be gone one night."
When it was day they did not come back. It -was evening ; it
was very dark ; it was morning. Again it was day. ' ' I am lone-
some, ' ' each was saying. In vain they built a fire. When it was
evening they looked. During the day they watched for their
fathers and mothers.
"Come, let us dance," said one of them. "Yes," said the
boys and girls. "Many of you come and we will dance," he
said. Sparrow-hawk sang. "Come here, my boys and girls,"
he said. A large number danced. "My mother, you haven't
223 This myth was obtained a short time after the earthquake of 1906,
and was suggested by the disappearance as a result of it of a large mud-
spring in Kedemeyer's pasture, northwest of Laytonville. Each move-
ment and incident explains some topographical feature.
198 University of Calif ornia Publications. [AM. ARCH. ETH.
come. My father, you haven 't come home. We will dance many
days/'
Sparrow-hawk put feathers in his hair. They danced day
and night. "We will take the dance west," said the leader.
They danced at Rancheria flat. They circled in the water at Mud
Springs. They stamped the water out. They took the dance
down the hill. They danced on the drifting sand. They circled
around. They took the dance north to the mouth of Ten mile
creek and then to the other side of the river. They brought the
dance back from the north. They made a level place with their
feet. They went south through Long valley with the dance.
The old people heard the sound of the dance. ' ' My children
have been dancing," the chief said. "You did not go home to
them. ' ' They came home and found the ground was now flat and
that valleys had become. They heard the noise of talking to
the south. They afterwards heard it to the east. It grew faint
and ceased. They heard the voices again as the children went
way around to the north. The sounds they heard were faint.
They heard them for some time and then they ceased again.
Far north the voices came again. A long time they heard the
noise coming from Round Valley. When Little Lake Valley
was becoming flat and large, they danced a long time.
Far south the sound vanished. They went way to the south.
They heard it faintly again coming back from the south. As
they came back into the world the sound grew. When they were
in the middle of the world the noise became greater. They were
bringing back the dance. From the south they were taking it
way around to the north. They brought it back from Neutcidufi.
Some were becoming grown. Some became deer. Their legs
became small. Others ran away into the brush and became
grizzlies. They were coming near. They went in among the
mountains. They were very close as they came from the north.
They went into the mountains to the east. They went into the
mountains to the south. South along Rock creek they went in.
The noise was gone.
That is all.
VOL. 5] Goddard.—Kato Texts. 199
VII.— THE PLACING OF THE ANIMALS.
Two boys went away.
An old man carried some ropes. There was a fire there. ' * Set
snares/' he told his young men. "Let there be two in a place.
Set up two sticks — four all together. ' ' They went away and set
the snares in the brush. One was caught. Again they drove one
in, and it was caught. He put brush on one of the boys and
looked away to the south. Then he put brush on the other one.
"Quick, take the brush off," he said. "Again, take the brush
off the other one." When they took the brush off, one had be-
come a spike buck and the other a fawn.
"Where did he go that he hasn't come back?" the father
of one of the boys asked. "Where did he go that he hasn't
come back ? ' ' asked the other father. ' ' They went north, ' ' some
one said. "Well, I will look for the tracks," said one father.
He did not find tracks. ' * Well, I, too, will look for tracks, ' ' said
the other father. "There were none," he reported. "I did not
find human tracks, but I saw grizzly tracks. ' '
The old man butchered the deer. "You did well with deer,
my boys," he told his sons. There was a fire there. He gave
pieces of the meat to the boys. They roasted the stomach and the
liver for him. "Let us try it. It smells good," he said. He
bit into it. He chewed and swallowed it. "It is good," he said,
"put it in your mouth." "Well, I will try it," he said.
"I will try it," said the adolescent girl. "I, too, will try
it.224 She was sitting up there. " It is good, ' ' she said. ' ' I will
try it raw." Another adolescent girl said, "I will try it." The
old woman said, "I, too, will try it." "I will try the head of
the deer, I will try the stomach," said the old man. "I will
break the bones for the marrow. I will taste the ears. I will
pound the feet. I will put the tongue in the fire to roast. I will
stretch the hides. The two hides are good. They will be my
blanket."
"Pound acorns and soak the meal," he told the women,
' * that we may eat mush. " " Give the bones to the dog. Let him
224 This was strictly against the customs of this region. Such girls
were not allowed to speak of deer or meat, much less eat it.
200 University of California Publications. [AM.ARCH.ETH.
chew them. ' ' She put them down. The dog ate the deer bones.
"Where is the mush to be eaten with it?" he asked. "Give it
to them." "We will drive deer for him," he said. "Come,
carry arrows. Put a knife in a sack and carry it. Take the two
fire-sticks, so you can build a fire when the deer is shot and be
ready for butchering. ' '
A deer was shot. Again one was shot. "Take the dog to
catch the deer. Butcher it. Carry it to the house. The women
will eat it. Cook it. Go to sleep. You will stay at home tomor-
row," said the chief. "Sit down, girls. All go and bathe.
Tomorrow you will go to Black rock. You will make arrow-
heads."
"You may eat clover. You may eat ground-squirrels. You
may kill and eat many jack-rabbits. You may bring bear-clover.
You may bring angelica shoots. From the north you may bring
bulbs. You may kill grouse. You may bring their eggs. You
may bring quail eggs. You may kill many wood-rats."
The old man threw bones of the deer to the east. He threw
them to the north. He threw them to the south. He threw them
toward the coast. * ' Grizzlies will be to the east, ' ' he said. ' ' Pan-
thers will be to the east. Wildcats will be to the east. Grizzlies
will be to the south. Panthers will be to the south. Wildcats
will be to the south. Panthers will be near the coast. Grizzlies
will be near the coast. Wildcats will be near the coast."
Fishers became in the east. Foxes became in the east. Rac-
coons became in the east. Coyotes became in the east. Skunks
became in the east. Otters became in the east. Minks became
in the east. Black bears became in the east. Rattlesnakes
became in the east. Bullsnakes became in the east. Water-
snakes became in the east. Adders became in the east. Lizards
became in the east. Frogs became in the east. Salamanders
became -in the east. Eels, day eels, and suckers became in the
east. Trout, hook-bill salmon, and black salmon became in the
east. Spring salmon became in the east.
"Get some stones," he said. "Pound the bones. They are
good. Pound the backbone. Pound the knee. Pound the other
knee. Pound the foot. Pound the hand. All the time you must
pound the bones. You must not waste them. Deer bones are
VOL. 5] Goddard.—Kato Texts. 201
good. Clean out the stomach. Braid the small intestines. Do
it well. Take away the horns and hide them in the brush. Deer
tallow is good.
"Kill deer all the time. Feather arrows. Make knives.
Scrape bows. Make sacks. "Weave head-nets. Make basket-
pots. Peck pestles. Weave mill-baskets. Weave basket-pans.
Weave the small basket-pans. Weave the large basket-pots.
Weave the small basket-pots. Weave the basket-dipper and the
seed-beaters. Make the basket-cradle for the small children.
"The deer when blue shall shed their horns. In mid-winter
they will fall off. "
They gathered up the deer. They made the meat into bun-
dles. They carried it away. Two of them brought it home.
They roasted it. Men, women, and children ate it. They
stretched the hides. They twisted many ropes.
A deer was shot. It ran away crippled. They shouted.
They tracked it. Its horns were large. The dog smelled it. He
caught it.
That is all.
VIIL— THE SUPEKNATUEAL CHILD.225
The baby cried night and day. All day long it kept crying.
They carried it in their arms. "What is the matter with it?"
they asked. "Take it again/' she said. They bathed it. They
looked it all over. They looked at the palms of its hands, at its
feet, on its head, and in its ears.
"I am sleepy," said its mother, "you take the baby. It
does not seem like a child. You hold it. I am sleepy. I have
not slept a single night. You examine my baby. Something is
wrong with it. It is some kind of a child. Maybe something is
broken. Something may have stung it. You carry it. I do
225 This is said to be a " Wailaki ' ' story, probably meaning that it be-
longed to the people north of Kato, not those on main Eel river. When
first told and a year afterward Bill insisted that it was not a story, but
that it really happened not very long ago. Nevertheless he volunteered
the information that the boy became the one who makes a noise in
winter like thunder. Evidently he is the establisher of fishing places if
not the creator of fish. Babies were so exposed if they gave appearance
of not being normal or truly human.
202 University of California Publications. [AM. ARCH. ETH.
not know what ails it. Doctor it. I have stayed awake many
nights on its account. It is some kind of a child. It is not a
human baby. I have not slept a single night. Make it nurse.
I will sleep. Bathe it. It cries because something is wrong, I
guess. You carry it around."
"I am sick now. Move north. Hang up the baby, basket
and all."
4 'Yes, I will hang it up." "You may cry here."
They moved north. ' ' Go back and look at the baby. I guess
it is dead. We will bury it," said the mother. Her husband
went back to the child. It had crawled out of the basket and had
been playing about. It had played in the spring. It had cut
some grass, spread it down in the water and had sat on it. It
had gone away. It had made a weir in a small stream. It had
put pine cones in the water for fish. It had made two net poles
and woven a net of grass.
He had gone out. He set ropes for snares and built a fence
of brush leading to them. He had gone on to the north. He
had built a fire. He had built a weir. Again he had built a
fire. His small foot had become large. He had gone down
where the streams are large. He had built a weir. He had set
up a pole and put on a net. He had lain with his head down-
hill. His foot had become large. He had gone on toward the
north. He had put down short sticks, which turned into fish.
He had made a net of iris fiber.
Having feathered arrows he had left them there. In the
road where he had walked he had left a bow. He had gone on.
He had put down a knife. Where he had walked he had stood
up fire sticks in the ground.
* ' Now I know my baby has gone north. You must catch him
for me," she said.
1 1 We did not see him, ' ' they replied.
"You must track him," she insisted.
"We are tired. We tracked him over much country," they
said.
"You must bring him back," she said.
"We did not see your baby."
"What is the matter?"
VOL. 5] Goddard.—Kato Texts. 203
"Nothing. She cries all night. Ten nights she has cried for
her baby." "The baby was very white. It was not my child.
It was some kind of a baby, ' ' she said. ' * Do not cry, ' ' they told
her, "it was some kind of a child." "I love my baby. It would
not stop. It nearly killed us with its crying. We did not sleep.
We stayed awake with it many nights."
"It is some kind of a child. Do not cry for it, my wife,"
said the father.
' ' I will not cry, ' ' she said.
He had built a small fire. He had put down short sticks.
He had made long eel-pots and fastened them by the bottom. He
had caught the pine-cones which he had put in the water and
called fish. He had made strings for the net of iris. The rope
that passes around the net he made by twisting. He went on
toward the north. In Eel river he had made a weir.
"I hung my baby up in a tree because it cried so many
nights, ' ' the mother said. ' ' You must track him, ' ' they said. * ' I
will leave. I will go back because I am tired. When you come
back you must bring it with you. After you have tracked him
far you may let him go." He came back. "Because I had
gone far I gave him up," he said. "It is enough; we will let
him go. We will go back to the house. I am tired and thirsty.
I am tired because I went so far. I will sleep."
He had gone down to a stream. He had built a weir and put
in a net. He had built a fire. He had gone on toward the north.
Far to the north he crossed a large creek. He did not build a
weir. He carried his canoe north. He stole it. He went away
to the north. His track was not found. They looked for it in
vain. They did not find his tracks. "He must have climbed
up somewhere, ' ' they said. ' ' You go north through the water, ' '
they told otter. ' * You go north, ' ' they told mink. ' ' You swim
north," they told white duck. "You must find him."
"No, I swam far in vain," he reported.
"Build a signal fire for him," he said. "He must be some-
where. ' '
Far away to the north he was seen. "Far to the north the
child was walking in the evening," said a person who came
from there. He had taken his canoe from the water and had
204 University of California Publications. [ AM. ARCH. ETH.
built a fire in it. He had gone north. He had burned the
ground over.
"Who is burning the ground over?" they asked. "A boy is
walking north carrying bow and arrows/' he said. "We did not
know him. He was a stranger. We did not speak to him. ' '
He had walked far to the north. He had come down to a
large river. He had built a weir. He had made a small fire
there. He had put down two small sticks. When they had
turned to suckers he had caught them in a net and eaten them.
The heads lay in the fire. He had gone further north. He had
come down to a stream where he had built a weir. He had fished
with a net and caught a salmon. Its head lay before the fire.
He had gone on toward the north. He had come down to a
stream. He had built there a weir. When he had made a pole
for the net he had put it into the net and caught a black salmon.
There lay before the fire a large black salmon's head. He had
caught eels in a net. They lay before the fire. He had caught
two day-eels. They lay in the net before the fire.
Those following were near him now. They saw his tracks.
Two persons gathering acorns saw him. "Who is that man
walking from the south? Speak to him." "Yes, I will speak
to him." "Where are you going? They say you ran off from
way south of here. Where are you going? Go back to your
mother. ' '
"I will not go back. My mother is in the north. I am going
to my mother. I have traveled far."
"Your father cries for you. Go back."
"No, my father is not in the south. My father is north."
"When are you going back?"
"I am not going back. I shall not stay there. This northern
country is mine. Here in the north is much land that is my
mother's. Why did she leave me? I did not like to be alone.
I went north. I will make the fish come. They must come from
the north. Black salmon shall come from the north. Hook-
bills will come from the north. Spring salmon will come from
the north. Suckers will come from the north. Eels will come.
Trout will come from the north. Turtles will walk from the
north. Crabs will crawl from the north.
VOL. 5] Goddard.—Kato Texts. 205
"The water of the creeks will dry up in the summer-time.
The water of springs will be cold. The water of large rivers
will be warm. The water shall not entirely vanish. It shall
stand in some places. Short riffles shall still flow. ' '
Far to the north the water falls. Under the vertical rocks
there is mist.
It is cold. It will rain. The fish will come. The water rises.
Winter-time when fall has come, after the month of buckeyes-
white, of salmon-eye, of long moon, of entrance-slippery, of
brush-red (tunLtuk), of grass-brown, long after it was spring,
in the middle of summer, when the ground had been burned he
came. Under the great water-fall two women saw him go in
amidst the foam where no one is able to enter.
That is all.
IX.— YELLOW-HAMMEB'S DEEDS.226
The moon trained the initiates in a dance-house. Robin,
mountain-robin, bluejay, raven, chicken-hawk, owl, humming-
bird, mountain-quail, valley-quail, grouse, sparrow-hawk, ground-
squirrel, grey-squirrel, red squirrel, heron, kingfisher, crane,
duck, otter, mink, fox, and many others were being trained.
Among these were grosbeak, thrasher, red-winged blackbird,
meadow-lark, sandpiper, gopher, mole, scoter, seagull, pelican,
woodcock, woodpecker, another woodpecker, duck, goose, blue-
fronted bluejay, white owl, mud-hen, western bluebird, russet-
backed thrush, buzzard, condor, long-billed curlew, wren, chip-
munk, wood-rat, polecat, raccoon, skunk, and flying-squirrel.
The moon used to sew up the mouths of the initiates that
they might not break the taboos ; he would then go away to hunt,
leaving them by themselves. He would bring home several deer
whole, in his sack.
"My little ones, that very bad moon who sews up people's
mouths is coming back. I am going to throw at him with my
sling," said an unknown benefactor. Already he had unfas-
226 This is said to have happened at Kibesillah, on the coast, where
there are evidences of a large village. It was the custom to bring to-
gether many boys and girls in a regular dance-house, or in one especially
built, and have some old person tell them many stories and myths. Certain
taboos were enforced.
206 University of California Publications. [AM. ARCH. ETH.
tened some of their mouths. He had undone half of them when
it was night. "Moon is coming, my little ones. Now I will
throw at him with my sling. "
He had a sack filled with deer. As Moon was coming through
the entrance-way from the west he threw some white gravel
stones at him. Water burst out of him as he fell. Raven tore
his mouth open. "Well, do it. I am dying from thirst and
hunger." "You did the right thing to him."
He undid their mouths. He undid them all. "Make them
bring in water. Have the people he has nearly killed drink
much water," he directed. "Undo yellow-hammer's mouth who
sits there so patiently," he told someone. "I undid his mouth
long ago." "He nearly killed us. All night I will keep on
undoing your mouths. The night is long, it will soon be day and
I am undoing them yet. Cook food for the people. They are
hungry. It was a good thing I did to him. I have undone your
mouths. When you were all afraid, I killed him. Butcher the
deer for the people to eat. All of you pound acorns and prepare
mush that the people may have a meal. Some of you go for
mussels. Some of you cook food."
Pelican went. Humming-bird went with his slender mouth.
Sandpiper also went with his slender mouth. They all flew away
in pairs. Humming-bird, blue jay, grouse, duck, scoter, seagull,
wren, robin, wood-cock, chicken-hawk, mocking-bird, kingfisher,
sandpiper, blackbird, owl, barn-owl, varied robin, flew to the
north. To the east flew grouse, thrasher, sparrow-hawk, russet-
back thrush, junco, yellow-hammer, bluejay, heron, blackbird,
bluejay, curlew, and one of the owls. To the east also went frog,
salamander, lizard, water-snake, bull-snake, grass-snake, rattle-
snake, long lizard.
To the south went milk-snake, eel, day-eel, trout, sucker,
black salmon, hook-bill salmon, spring salmon, "red fish," "blue
fish, ' ' devil-fish, and abalone.
All the various kinds went north. All the various kinds went
east. All the various kinds went south. All the various kinds
went west.
Yellow-hammer was lying in the eastern side of the dance-
house alone. Two women said to him, "Well, come with us to the
VOL. 5] Goddard.—Kato Texts. 207
beach." "Yes, I will," he replied. "Go on," he told the two
children. The women dug mussels near the sandy beach. There
was a small fire there. The women brought up the mussels and
poured them down by the fire. When the mussels were opened
they said, "Well, eat them."
When they had finished the women said to him, ' ' Come, let us
go home." "Yes," he said. The two women and the two chil-
dren went up toward their home. The women looked back from
a bank of earth and saw him go down to the water and take a
small canoe out from somewhere. Into this canoe he led long-
eared mouse, his grandmother. He poured into it a quantity of
soil that they might have a fire in the canoe.
"Tancowe, tancowe, tancowe, 'tcin' " sang Yellow-hammer.
"Be on your guard, keep away from the disturbed water and
the shoals of fish, ' ' cautioned his grandmother.
"Tancowe, tancowe, tancowe, 'tcin' " he sang. Now fog
gathered as he drove the canoe through the water. "Tancowe,
tancowe, tancowe, 'tcin' " he sang. "Tancowe, tancowe, tan-
cowe, 'tcin' " he sang.
"Be on your guard against the disturbed water," said the
grandmother. He went on far toward the west.
"Tancowe, tancowe, tancowe, 'tcin' " he sang.
The little boat went fast. Soon they were in the middle of
the ocean.
"Tancowe, tancowe, tancowe, 'tcin' " he sang. It rained.
The feather he had put in his hair was nearly gone. It was
swollen with the dampness. There were water drops in the fog
now. He went on. He did not give out but drove the boat
along.
"Tancowe, tancowe, tancowe, 'tcin' " he sang.
"Be on your guard, my grandchild, take the boat along,"
said the grandmother.
"Build the fire again, my grandmother, it is going to rain,"
said Yellow-hammer.
"Tancowe, tancowe, tancowe, 'tcin' " he sang. They were
wet.
"Take the boat along carefully, my grandchild, keep away
from the shoals of fish, ' ' cautioned the grandmother.
208 University of California Publications. [ AM. ARCH. ETH.
"Tancowe, tancowe, tancowe, 'tcm' " he sang. It was even-
ing. He took the boat along through the darkness. "Tancowe,
tancowe, tancowe, 'tcm' " he sang. Only the backbone of the
feather in his hair was left. Now he heard the breakers. "We
are near, my grandmother, ' ' he said.
"Paddle fast, my grandchild, " said the old woman.
He tried to beach the boat. It floated back and forth for a
long time. "The water is rough, my grandmother, the water
is rough, my grandmother/' he said. He drove it ashore. He
ran over the moulding acorns on the beach. He caught the boat
and dragged it out with his grandmother in it. He stood the
boat on end.
"Build a fire for me, my grandchild, I am cold," said the
old woman.
"Put just one acorn in the fire," he told his grandmother.
* ' I am going, ' ' he told her.
"Yonder is someone walking along, my father." "It must
be my son-in-law from CeLciyetoduil. No one has sung for him.
I will look at my son-in-law. ' ' He died. ' ' Well this time I must
have died, I who bragged that I have seen all sorts of things."
Yellow-hammer doctored him with a feather. When he went
into the house his mother-in-law also died. He doctored her in
the same manner. "I must have died," she said.
The two wives got up and took out of the ashes the roasted
front third of a whale. "Come and eat," they said to him.
"My daughters, take my son-in-law along with you. Yester-
day the fish were running. The fish were so big the sand stood
in ridges. When he spears it he must give the fish-spear back
to you. Let him bring it out of the water alone. You women
build a fire," the father told them.
"It is going to swim down," said Yellow-hammer. "No,"
they said, "that is not a fish. That is our father." They beat
his (their father's) head with a firebrand. "That one is a fish
that is swimming along. Spear it. You must give us the fish-
spear. ' ' He speared it. He gave the women the spear. He took
it out of the water. He beat its head. "Well, we will go home,"
he said. They put their hands in its mouth and picked it up.
They brought it into the further house of the village.
VOL. 5] Goddard.—Kato Texts. 209
1 'You must have made a mistake, my son-in-law, that is a
pin-trout.227 I will cook its head." He took it down to the
water. He washed it and took it out of the water. He buried it
in the ashes. He took it out of the ashes. He split the head
open and placed it before him. Yellow-hammer attacked it in
every way in vain. The women split it up. He ate from it.
"Go after acorns, my daughters. Take my son-in-law along.
Let him knock them off alone. Let him crack them ( ?). Let
him throw down two of them. You must carry them, ' ' said the
old man.
He climbed the tree with a stick. He struck over their heads.
The women shouted. "Why do you beat our heads? We look
like acorns." He came down from the tree. He threw down
two acorns. He put one of them in a burden-basket. It was full.
He put the other in another burden-basket. That was full. The
women carried them. They brought them into the house. "What
is the matter?" he asked. "Nothing. He had taken a stick up
the tree without our knowing it." "You ought to have told
him."
Someone came from the south. "My son-in-law has come."
"You must bring him soon. When it is evening let him dance.
We will watch him," said the new-comer. "Yes, we will come
soon," said the old man. Yellow-hammer came. They all went
out to the dance-house and watched him. They all died. He
took the feather out of his hair and waved it over them. Every
one of them got up.
' * Come, you dance, so my son-in-law may watch you. " " We
danced long ago. Let him dance." They danced. The dance
was finished. ' ' Well, you dance, Yellow-hammer, ' ' they said.
' ' Yes, I will dance, ' ' he said. He danced. The ocean came along
here. He danced. The ocean came into the entrance-way. "It
never did that before. I am afraid of the ocean. I am afraid
of the ocean." He kept on dancing. The ocean came in. The
people floated about in the house. It was full of water. Yellow-
227 In this behind the ocean world the proportions of things are
changed. The whale is the ordinary fish, the pin-trout is a huge thing.
The acorns are very large. It is not clear why Yellow-hammer mistakes
his father-in-law for a fish in the first instance and his wives' heads for
acorns in the second.
210 University of California Publications. [AM. ARCH. ETH.
hammer flew against the center post. "Tcin," he said as he
clung to it. When he had caught it the ocean went away again.
"It is certain you are brave, my son-in-law."
"Take him home." They took him home.
When they had brought him into the house he told them he
was going home the next day. "I will go with you tomorrow,"
said one of the women. * ' I, too, will go with you, ' ' said the other
woman. In the morning he started back.
Some distance away long-eared mouse had put an acorn in
the fire. The fire had gone out. "I told you to put only one
acorn shell in the fire," he said. "I am going home, my grand-
mother." "Yes, we will go back," she said. Long-eared mouse
had stolen acorns, tarweed seeds, grass seeds, flowers, black oak
acorns, white oak acorns, sweet oak acorns, buckeyes, chestnuts,
sugar-pine nuts, wild cherries, and hazelnuts.228
' ' I will put the canoe back in the water, ' ' he said. He pushed
it in. "Well, sit in it, my wife. You, too, sit in it. It is far.
It is raining. The canoe goes back fast."
"Tancowe, tancowe, tancowe, 'tcin' " he sang. Fog came up.
"Paddle it back quickly from the west, my grandchild," said
long-eared mouse.
At the middle of the ocean one of the women was gone. He
looked back. She was not there. The other woman was sitting
in the boat. "It is a long way. Where is your sister?" he asked
her.
"One woman is not here. She went home. We are fog
women," she replied.
It rained at the middle of the ocean. When they reached
the shore the other woman had gone back. He went up out of
the water. He caught the canoe and drew it out of the water.
"Come out quickly, my grandmother, and sit here. I will
go back alone, ' ' he said. ' * I will see the children. ' '
He went back to the dance-house, entered it, and lay down.
The two boys came to the upper entrance of the dance-house
and looked in. They ran back, saying "My mother, it looks a
little as if father were lying in the corner of the dance-house.
228 This explains not only the origin of the seeds of vegetable foods,
but the reason for mice being thieves.
VOL. 5] Goddard.—Kato Texts. 211
It was only his foot we saw. Do not get excited but come and
look." "Yes, I will look," she said. She looked at him. She
went in. "My husband, you have come back," she said to him.
The heads of both of the women had been shorn. Their fore-
heads had been smeared with pitch. The foreheads of the boys
had also been smeared. They were all in mourning.
"Well, come into the house," they said. Both of the women
cried. They had a meal.
"May my back be of june-berry wood. May my kidneys be
round stones. May my spleen (?) be a flat stone. Throw me this
side. Throw me that side, ' ' he said.
That is all.
X.— WOLF STEALS COYOTE'S WIFE.229
Coyote walked as if he were lame. ' ' Carry me to the creek, ' '
he told his wife, Raven. "I will stay down there. Get some
brush. I want brush for a fish-weir. Build a fire. I may be
cold. I am lame. Put the spear-points on the pole. Fish may
come. Get poles for the fish-weir. Get the hazel with which
the poles are to be fastened to the stringer of the fish-weir.
Spread down some dirt. Make a pile of it for the fire which we
shall have soon."
"We will go after the ' back-bone' of the weir. Bring me
the bow for the net. Come, we will put it across. Pass me the
brush."
"I have finished. Make its mouth. We will get pitch- wood.
Bring me the acorn mush. I am hungry. I will taste it at least.
You go home. It is late. I am lame," he told his wife.
He was not that way before. His wife watched him. He
was running about. He built a fire in the brush. His wife
watched him for a long time. The woman started home. Coyote
ran around. He put large rocks across the stream. He was not
lame. He was pretending.
The woman went to a neighbor's to get some fish. "Coyote
has built a fish-weir. I am going home," she said. There was
229 Coyote manifests his usual clownish, churlish spirit in this story.
The consideration which wolf shows the woman seems quite different from
that customary farther north.
212 University of California Publications. [AM. ARCH. ETH.
no one there. He had not come back by daylight next morning.
"Well, I will watch him. Something is up; I will watch him,"
she said to herself.
The boys had stayed with him. He caught two fish in the
net. He cut them open and ate them while the boys were asleep.
He ate them by himself. The older boy woke up. The younger
one woke up. They saw meat of a fish. "There are fish," they
said. "This is not meat," he said. "No. It is not fish. It is a
piece of rotten wood. No, they are not salmon eggs. Those are
the madrone berries you played with yesterday. ' '
He had strung the fish and dragged them away under the
water. It was morning. "There are none. Go home and tell
your mother, ' ' he told the boys.
"Well, I will watch Coyote," said the woman. "I will
carry the burden-basket. ' ' He had cut up the fish and put them
on a frame to dry. There were many fish there. He had gone
up stream. The woman brought down the burden-basket. She
stole the fish and carried them to the house.
' ' Coyote had been cutting fish to dry, ' ' she told them. ' ' Hide
the fish. He might come again." She gave some of them to
Tree-toad, her mother. She pounded acorns.
Wolf came bringing dried venison. "Hide the venison. Do
not let him find it," said Coyote's wife. "I am going home,"
said Wolf. ' ' Some day I will come again. By the time you have
eaten the venison up I will probably be back again. You must
put acorns in the water. You must bury them in the ground.
We will carry away many acorns. You must crack them during
the night. That is enough. When it is daylight and we can see
well we will carry them to the drying platform. Let them all
dry. There is much venison at my house," he told her. "Next
time I will take you with me. We will go a long way. You
shall take both the children with you."
Again someone came. "Where is Coyote?" he asked.
"He is not at home. Sometime ago he went to spear fish.
He has not come back. I do not go to see him. For some reason
he is lame. I do not like him. I won't see him. Sometime ago I
did go to see him. I went after some fish and there were none,"
she told him.
VOL. 5] Goddard.—Kato Texts. 213
"There are plenty of fish. There are a lot at my house,"
said the man who had come. "You are the only ones who have
no fish. There are plenty fish."
"I do not like Coyote. Some day I shall go away because he
fooled me. You will not find me here, ' ' she said.
Wolf came again bringing venison. "Have you eaten up the
venison?" he asked. "I left some venison outside in the brush.
I did not come just now. I have been here sometime. I looked
at you. I brought you some water. I will go for the venison. I
put it down not far away. Will you go with me? Coyote has
not come back?"
"No he has not been back."
"Has any one given you fish?" he enquired.
' ' No one has given me fish. We have been eating nothing but
the venison you brought us before. ' '
"I might go and spear some," he suggested.
"No, Coyote will kill you. Do not go after fish. There is
plenty of venison."
"There seems to be much of it. Did you give some to this
old woman?" he asked.
"Yes, I gave her a lot," said the woman.
"When will you go back?" she enquired.
* ' I shall stay sometime. I will go back after a while, ' ' he said.
"You will carry some acorns when you go back?" she asked.
"Yes," he said, "I will go back."
1 1 Sometime I will get wood, ' ' the woman said.
' ' I will go with you to get wood. You take the burden-basket.
Make some pitch-wood for me. Somewhere I will have a good
fire. We will get some dry bark. Rotten wood is good. Pass
me the elk-horn wedge and maul.
"Take up the burden-basket," he said. "There is a lot of
wood."
"Get a grinding stone for me," she said. "We will carry
acorns a long way. We will put them down over there. Crack
them and put them up to dry. I am not going to leave acorns. ' '
1 * Why have you eaten only venison ? " he asked.
"You bring too much venison," she told him.
"I kill many deer," he said. "There are many fish at my
214 University of California Publications. [AM. ARCH. ETH.
house. Much dried elk meat is in new burden-baskets. There is
also much tarweed seeds, sunflower seeds, and many chestnuts
at my house. Many people are also there for a dance-house is
in the village. I will take you where there are many people and
much food," he told the woman.
" I do not know how we shall go. ' '
"We better go underground. Coyote might track us," said
the woman.
Coyote came up from the stream. He had put down the net
with the short back-bone of a sore-tailed fish in it. He came
limping along. "Mother, Coyote is coming," said one of the
boys.
"Urinate in the mush," she told him.
He came in. "I am bringing your fish," he said. "I put
it down out there by the entrance. Someone stole the fish I had
cut up to dry." He tasted the mush. It was sour. It landed
nearly in the creek by CeLciyetoduii, he threw it so hard.
She did not bring in his fish. It was still there next morning.
No one had cut it.
"For some reason you do not like it," he said. "I will go
back. I will try again. After a while probably, when two moons
have died, I shall be back. Do not be lonesome. Perhaps I shall
be around, ' ' he said. He went back to the creek carrying the net.
Wolf came again. ' * Has not my cousin, Coyote, been back ? ' '
he asked. "We will carry acorns tomorrow. We will put them
down far away. Again we will carry them far and put them
down. We will carry them far. We will carry them far. We
will put them in the water. You will make them get mouldy.
Tomorrow you will carry them to the stream. I like sour mush, ' '
he said.
' * How will the old woman live ? " he asked.
"We will leave much venison with her,"
"Old woman, you must not tell him we have gone together
far to the south."
"I will stay alone. I will not be lonesome. You may go
anyway. You may leave me. Anyway let Coyote kill me,"
said the old woman. "You must not come back," she told her
daughter. "Let my son-in-law come to see me. Let him bring
me some venison. No one will kill me."
VOL. 5] Goddard.—Kato Texts. 215
' * I will leave many acorns. ' '
"Many of them are mouldy. You will take those, the
sprouted ones I put in the water. The buckeyes in the burden-
basket that I put in the water you will let him carry. Some
day when my wood is gone, let my son-in-law get some more
for me. I like wood. It will rain. I like pitch-wood so that
there will be a light. I will sit and crack acorns at night. ' '
"My head aches. I am sick. Yesterday I did not get wood.
I want much wood. Nobody came. I cried. I was lonesome.
Sometimes I sat up all night long. I have been up two nights. I
am sleepy," was the old woman's plaint.
"When will you move?"
"We have not yet carried all the acorns. It probably will
be soon. There are only six baskets left. We will carry them
again tomorrow, ' ' said the daughter. * ' There are only four bas-
kets. We will carry two again. My mother, tomorrow we will
leave you. There are only two baskets left. We shall go
through a tunnel under the ground. ' '
1 ' You must go with care. ' '
"He will not track us. Coyote will not track us. It is far.
The mountains are large. I go the longer way because the brush
is difficult. We will rest. Sit down.
"Come, when we have climbed up I will carry the basket.
Are you tired?"
"I am tired."
"We have climbed to the top of the ridge. Do you see the
smoke yonder?"
"Yes, I see the smoke."
" It is a large country you have traversed. ' '
"I am tired."
"We cross the stream. I will carry you across, let me take
you up. It is evening. Can you still walk? Do you smell the
smoke ? " he asked.
"The house you see is mine. We will go fast. It will soon
be dark. There is a moon. The trail over there is good. Well,
do not try to look at it. Walk in my tracks," he told her.
"Do not be ashamed. Come in. Be seated," he told his new
wife.
216 University of California Publications. [ AM. ARCH. ETH.
''Put wood on the fire," he told his mother. " Where is the
water ? I am thirsty. ' '
"Are you tired, my wife, from being so long under the bur-
den-basket ?"
"Who killed the elk?"
"Your younger brother shot it yesterday. He killed a grizzly
and also a panther he saw," she replied.
' * Where is the mush ? I am hungry. I have come a long way.
I stole a woman."
"Where did they go?" asked Coyote. The grinding stone
he had addressed did not reply. A raven croaked. "Well, bring
them back," he said. "Where did they move?" he asked the
partly burned wood of the fireplace. He picked up a pestle.
"Where did they move?" he demanded. He threw the pestle
up and was looking into the sky after it, when it fell and hit
him on the forehead.
The old woman was digging acorns from a hole in the house.
He came in and caught her. "Let me see you, you who have
caught me," the old woman demanded.
"No one sees me," he said. He ran out. He defecated in
the house. ' ' My faeces, where have they moved ? ' ' Coyote asked.
"They went down here through a tunnel," it replied. Wolf
led away the woman and the two boys. They went to Lokas-
tkwut."
"Coyote may track us," observed Wolf. "If he comes we
will pour mush on him. We will pour it on him from a large
basket-bowl. You must give him a seat in the center of the
house. ' '
"My mother, Coyote is coming," called out one of the boys.
"He is carrying a short piece of the back of a fish. 'This is
your small salmon, ' he is saying, that one he is bringing here. ' '
"I do not like him. He must keep at a distance. I will not
look at him. I do not like this Coyote who has come," said his
former wife.
"Come in," he called to him. "It is cold. Have you come
here? It is turning cold. Who are you? Well, sit down since
you are a stranger. ' '
"Somebody has come. Give him venison and mush," Wolf
VOL. 5] Goddard.—Kato Texts. 217
told them. Coyote chewed away, looking toward the sky. His
wife made the mush, dropping in white stones that she might
pour it hot on his head. While he was eating venison and mush
they poured it on his head. He jumped up, ran to the river, and
jumped in. He floated on the water, and only coals came out on
the other side of the stream.
"My hair, grow again," he said. He ran off.
That is all.
XI.— COYOTE AND SKUNK KILL ELK.
Coyote, when he had climbed to the roof of the dance-house,
stood and called elk. They came in great numbers and entered
the dance-house. The dance-house was full. Coyote placed
Skunk by the doorway and began to doctor his belly and anus.
Grey-squirrel and Fisher were sitting there. Skunk emitted
flatus and killed all the elk. Coyote ate a female deer, entrails
and all. " That was the one I called, " he said. They butchered
the elk.
"Who of you will marry my sister?" one asked. All were
covered with filth. Coyote ran down to the creek and washed
the blood from his hands. He made a wig to cover his head. The
girl pulled the wig off and threw it away.
That is all.
XII.— COYOTE KECOVEES KANGAEOO-EAT 'S KEMAINS.aso
Kangaroo-rat made many arrows. He kept making them.
He made also a bow. He shot about. He shot at the ground.
He shot along on both sides of the stream toward the north until
he came to Blue Rock, where he was killed.
"This fellow, they say, shoots at everything. He shoots at
the ground," said those who killed him. They carried him to
Red Mountain that they might dance with his scalp. They took
the corpse into the dance-house and danced with it. Then they
cut the head off and pulled him in two.
230 It was explained that the shooting at the ground was done with
straws, in part at least, and was for the purpose of making all kinds of
plants grow. Both the indignities practiced upon the body and the con-
cern for its recovery seem usual in this region, but the specific motives
are not avowed. Possibly none are thought necessary.
218 University of California Publications. [AM. ARCH. ETH.
Coyote dreamed about his cousin. "I dreamed, I dreamed,
my nephew, my nephew, my nephew," he sang. He started out
following the tracks. As he tracked him along toward the north
he cried. He came to the dance-house at Red Mountain. He
gathered up the bones and walked away with them toward the
north. He tied them up with strings of beads. He walked way
on toward the north and then returned with a piece of otter skin
tied in his hair.231 He came to the dance-house.
When it was evening they cooked a meal. Coyote went in.
"You dance in the dance-house anyway, " said the chief. "I
always do that when I take a person 's head, ' ' said Coyote. They
danced with two dancing in the middle.
"Let me dance with the scalp," said Coyote. He ran out with
it. He ran back with it and the others chased him. He came to
the place where he had left the bones tied up with the beads. He
took them down and started home with them. He carried them
using the beads for a carrying-strap.232
"When they do that to me I come alive again. Come, I jump
across the creeks, my cousin. ' ' Kangaroo-rat jumped down.
They came back from the north. He ran along with his
cousin. He cried about him as he went along, because he was
tied (leaving a scar). "My nephew, my nephew, my nephew,"
he lamented. He brought him home.
That is all.
XIII.— COYOTE AND THE GAMBLER.
He won his arrows, and then his bow, and a quantity of rope.
Finally he won his beads and net-headdress. Coyote cut fresh
grass for the game. ' ' I bet my wife, ' ' he said, ' l and my house. ' '
"I win, I win, I win," Coyote sang. He won his wife and
house. He won all the various things he had lost. His arrows,
rope, bow, quiver, beads, and net-headdress he won back.
That is all.
231 This was done, of course, that he might be supposed to be a stran-
ger from the north instead of the south.
232 This accounts for the white marks on Kangaroo-rat.
VOL. 5] Goddard.—Kato Texts. 219
XIV.— COYOTE COMPETES WITH GEEY SQUIBEELS.
Some grey squirrels built a fire between two trees. There
were six of them amusing themselves by jumping from one tree
to another over the fire. Coyote came along.
' ' Ha, ha, ha, ' ' he cried. * * I used to do that when my grand-
mother was still leading me around. Take me up, my friends."
" Yes, "they said.
1 1 Take me up, my friends, ' ' Coyote insisted.
"Well, bring him up," one said. They brought him up, and
he tried to jump across, but failing, fell into the fire. He burned
up. The coals which remained of him rolled out of the fire.
' * Come back, my hair, ' ' he called.
XV.— COYOTE TEICKS THE GIELS.
Upon the stones in the fireplace the young women poured
down the buckeyes and covered them with soil. When they were
cooked they took them out and soaked the flour obtained by
pounding them.
Coyote was floating as a baby in a baby-basket.
"Somebody's baby is floating," one said. They took up the
basket with the baby. It cried. White duck carried it about to
quiet it.
When it was dark they put it down and went to sleep. As
soon as the east reddened Coyote went home.
' l What have you eaten that your stomachs are so big ? ' ' they
were asked. When they understood that they were pregnant,
they cried, l * May you die, Coyote. ' '
XVI.— POLECAT EOBS HEE GRANDMOTHER.zss
Many polecat girls were digging bulbs. They came together
from north and south to dig them. Polecat old woman had many
granddaughters who were digging. There was a fire there. They
233 A similar story is recorded among the Nongatl of Mad river tells how
the bad grandchild, in this case a grandson, relented, tracked his grand-
mother, took revenge upon those who had killed her, gathered up her
bones and brought them back to a certain valley where they became
scattered and sprang up as bulbs. This result probably is expected from
the throwing about of the pieces of her body in this case.
220 University of California Publications. [ AM. ARCH. ETH.
put on much wood because so many bulbs were being dug. They
had many kinds of bulbs in seed-baskets, burden-baskets, and
basket-pans. (Nineteen varieties are named.) They dug all the
different kinds of bulbs. The seed-baskets were full. "My
basket is not full," some of the girls said. "My basket-pan is
full, ' ' said others of them.
"Let us bury them to cook. The ground is hot," said one of
them.
"Very well," replied the old woman.
They took up the fire. They leveled the ground. They
poured the bulbs down in the fireplace. They poured bulbs
down in other places. The pile was high because so many girls
had been digging. They covered them up.
She sang for her grandmother who danced at one side. She
said, "I will look at the bulbs," and went into the open place
where they were cooking. She came back and continued her
singing and her grandmother the dancing. When she finished
the song she said, ' ' I will look at the bulbs. ' ' She took a basket-
pan, filled it with bulbs and ashes and shook it up and down as
she continued the song. The grandmother was dancing. When
the ashes were sifted out she poured the bulbs into her mouth.
"They are not cooked, my grandmother," she said. She went
out to her grandmother. "They are not yet cooked, my grand-
mother," she told her. She sang. "They are not cooked," she
reported again. She piled the dirt up again in the fireplace.
' * Why do you dance ? They were all eaten up long ago, ' ' said
the girl.
"I will look at the bulbs." She went to the cooking place.
She looked at the pile of earth. The bulbs were gone. When
she went back she was crying.
She started away toward the south. She came where flies live.
"Kill me," she told them, "my grandchild has mistreated me."
"No, we will not kill you," they said.
She came where a large kind of flies lived and received the
same reply.
She went on toward the south until she came where wasp
lived. "Kill me, my grandchild has mistreated me," she said to
them.
VOL. 5] Goddard.—Kato Texts. 221
She came where insects who live in the ground were living.
* * Kill me, ' ' she said, ' ' my grandchild has mistreated me. ' '
She went on toward the south until she came where hornets
lived. "Kill me," she said, "my grandchild has mistreated me/'
"No," they told her.
She went on to the south until she came where jellow jackets
lived. "Kill me," she entreated them, "my grandchild has mis-
treated me."
"No, we will not kill you," they said.
She went on south to the home of another insect. ' ' My grand-
child has mistreated me, kill me, ' ' she said.
* ' No, we will not kill you, ' ' they said.
She came where large flies lived. "Kill me, my grandchild
has mistreated me, ' ' she told them.
' * No, we will not kill you, ' ' they replied.
She came where gnats lived. "Kill me," she requested, "my
grandchild has mistreated me. ' '
"No, we will not kill you," they told her.
She went on toward the south. She came where other insects
lived. They offered her food. * ' No, ' ' she said. ' * I came because
my grandchild has mistreated me. Kill me. ' '
"Yes, we will kill you," they said. When it was evening
they killed her. They cut her into small pieces which they threw
about. The pieces of both her legs, of her belly, and of her head
fell everywhere.
That is all.
XVII.— GRIZZLY WOMAN KILLS DOE.234
Grizzly woman used to lie with her head close to the fire.
Blue jay, her husband, used to sit on the house-top (and make
flint arrowheads). Grizzly woman and the younger wife, Doe,
went to gather clover.
"Let me hunt your lice," said Grizzly woman. "You go to
sleep," she said, taking her head in her lap. She bit the lice and
234 This event is said to have taken place at TcuLsaitcdun, a former
village on the southern slope of the ridge north of Ten-mile creek and
about a mile west of the stream into which it empties. The story is per-
haps the most widely distributed of the folk-tales on the Pacific coast.
University of California Publications. [ AM. ARCH. ETH.
nits, sprinkling in sand (upon which she bit making the expected
noise). She cracked her head. She built a fire and dug out one
eye and then the other. She put them in the burden-basket and
covered them with clover. She carried the clover home and took
it into the house. She gave some of it to the children.
"My mother's eye, my mother's eye/' said the boy. Doe's
two children led Grizzly's two out to play. "You crawl into
this hollow log," said one. The bear children went in. The girl,
the elder of Doe's children, stopped up the opening with grass
and fanned in smoke until the crying ceased. She drew them
out, scraped them and washed them, and took them to the house,
presenting them to their mother. Grizzly ate them (thinking
them to be skunks) .
The children went out and ran down to the creek where
Heron had a fish weir. "Grandfather, put your neck across for
us," they said. "When Grizzly old woman comes down and you
put your neck across, you must pull it one side and let her
drown. ' '
They ran across and began to call out, "She eats her children
raw." "What are those children saying?" the old woman asked.
"They only say, 'She eats her children raw,' " Blue jay finally
replied.
She ran out of the house and down to the stream. "Brother-
in-law, put your neck across for me, I will cross. My children
are beckoning to me with their hands," she said. "Very well,"
he assented. She started to cross. When she was in the middle
of the stream he tipped his neck and she fell in and was drowned.
That is all.
XVIII.— TURTLE'S EXPLOIT.
Turtle was throwing up a stone and letting it bounce off his
shoulder when it fell. He threw it with his shoulder and caught
it again. The others were afraid to try it.
"Tehehe," laughed Coyote, "I will try that."
"Very well," replied Turtle.
Coyote took the stone up and threw it into the air. It fell in
the center of his back and drove him into the ground.
That is all.
VOL. 5] Goddard.—Kato Texts. 223
XIX.— HOW TURTLE ESCAPED.
Some people came where Turtle was walking along by him-
self. He was carrying some mean looking arrows. They took
them away from him, spit on them, and thrust them into the
ground. It was summer-time and a body of water was there.
As he sat by the shore the others laughed at him. He took up
one of the arrows and shot a man, killing him.
Turtle jumped into the pond and ran around on the bottom,
making it so muddy they could not see him. They got a net,
stretched it on the frame, and dipped for him. Turtle had run
out without being seen. They hunted for him until it was quite
dark before they gave up the search.
They put the body of the dead on the fire and burned it.
That is all.
XX.— GOPHER'S REVENGE.
Cottontail rabbit, a small child, was an orphan. Gopher was
also small and an orphan. They had neither father nor mother.
When they were grown one of them asked, ' ' Where is my father,
grandmother ? ' '
' * Your father was killed a long time ago. Your mother, also,
was killed, ' ' replied the old woman.
"Who killed them?" asked the boy.
"The great fish old woman stung them with her sting and
killed them," she replied.
Gopher went under ground in a tunnel to look. He saw the
old fish woman and came back.
' ' I am going to make arrows, my grandmother, ' ' he said.
His grandmother showed him how they are made. He flaked
the flints and put them on the shafts. He went without the
knowledge of his grandmother through a tunnel and came up out
of the ground by the great river.
He came up close to the fish. He looked at her through a
small hole. He put an arrow in place on the bowstring. He
shot. He shot again. He hit her many times. She struck over
him when she tried to sting him. The stones rattled when her
224 University of California Publications. [AM. ARCH. ETH.
sting hit them. Finally she died. He turned her over and looked
at her. He saw the stream was full of the people she had killed.
He went home.
' * Where have you been ? ' ' she asked him.
''Grandmother, I have been to Eel river and killed the fish.
It is she who has killed the people who have disappeared from
this place," he replied.
Many people came from distant countries and gave him va-
rious presents because he had killed the fish. It nearly happened
that fish of that sort were in the world. It is because he killed
her that they are not.
That is all.
XXI.— MEADOWLARK 'S BREAST.
Meadowlark and Mockingbird were quarreling. They were
quarreling in the morning; they were quarreling at noon; they
were still quarreling at evening. A fire was burning there.
Meadowlark fell asleep. Mockingbird put some stones in the
fire and let them get hot. He then took one up and put it in the
sleeping Meadowlark 's mouth. The stone fell out his breast
leaving the black mark there. That is why he sings at night.
That is all.
XXII.— GEESE CARRY OFF RAVEN.
The husband, Chipmunk, stayed at home and took care of the
baby. He had stuck a piece of bark in his belly and had hurt
himself so badly that he was obliged to lie down. The wife,
Haven, went after bark. Two Geese had come from the north.
When Raven was about to take the loaded basket upon her back
the Geese reached out from behind a tree and caught the basket
with a hook. ' ' It 's heavy, ' ' she said, and threw out some pieces.
As she lifted it they caught it again. She threw out more of the
bark. Finally there were only two pieces left. This time when
they caught the basket they seized her and led her away to the
North.
''Flat mouths are taking me north," she said. They took her
into the dance-house at the northern end of the world. At night
VOL. 5] Goddard.—Kato Texts. 225
they danced. She flew out the upper opening of the dance-house
and returned. Chipmunk had tried to care for the baby, giving
it pieces of venison to suck. The child died.
That is all.
XXIII.— THE DIVING CONTEST.235
Duck and Otter, rivals in love, engaged in a diving contest to
see which could secure the more fish. The watching people saw
Duck come up with two strings which he had filled. Otter dived
and the people waited. After a long time he came up with three
strings he had filled. They went home dragging the fish into
the house.
XXIV.— TKEATMENT OF A STRANGEK.sse
' ' I 'm the one that has just come from the coast, ' ' they heard
some one say. "Who's saying 'I have come from the coast?' :
asked the chief. "Go and see who's saying it." They looked
everywhere in vain ; he was not to be found. No sooner had they
come back and reported their failure than ' ' Just now I have come
from the coast" was heard again. "It sounds as if it were right
here, look for him." Again many of them went and looked for
him. They didn't find him. A hollow tree was standing there.
Through a small opening in it they heard him talking; they
found him there in the hollow tree.
"You'd better kill him," said the chief. "Yes, we will kill
him, ' ' they replied. They pulled him out and cut him to pieces.
They threw his arms in one direction and his legs in another;
they split him in two. For all that he did not die ; his vital spot
was not there, but between his toes. When they cut between his
toes he died.
That is all.
235 Supposed to have happened at Sak 'enunsandun, a former village
close to the right bank of Long Valley creek just south of White 's house.
236 The version first recorded mentioned a large supply of food hidden
away from a starving child, which would furnish a motive for harsh treat-
ment. When this version was told to correct the former text the only
reason assigned was that he was a stranger. The victim was a bird.
226 University of California Publications. [ AM. ARCH. ETH.
XXV.— THE GEEAT HORNED SERPENT.23T
They were living at Lodaikl. The people kept dying. The
girls were soaking buckeye flour. Two dead trout were lying
there. The girls put them in the fire to roast. When they were
cooked they ate them up. First one and then the other died.
"I am going up the creek, east," said the chief. He found
two dead trout, and then one by itself, and still farther on, an-
other. After that he found three. He sat down to rest. After
a short time he went on. He found a single dead trout again.
Going on again he found two more. Having gone forward again
he found two trout that had been bitten in two. Twice, farther
on, he found one by itself. He sat down. The creek was now
small. He went on. He found slime. There were no trout. He
went on climbing up until he stood on the summit. He looked
around. He found a pond there. He found its horn. He looked
at it. It was looking toward the south. The horn was long and
white.
He went home crying. He came home and told his expe-
riences.
"Go to Sherwood valley and get the people. Go to Cahto
valley. Go and get the Yuki. Go to Little Lake valley for help, ' '
he commanded.
Poles were made. Four times they made ten poles. They
started carrying poles, arrows, and knives. When they came to
the place they all took up the poles and speared it. They speared
and shot, speared and shot, speared and shot. The old man cut
it. They speared it. The old man cut. It squealed. It thrashed
the water with its horn. It died. It had broken the brush with
its horn.
A fire was burning there. They burned a clear space around
the body. On the middle of its head and on its tail they built
afire.
They started back. They came back and all sat in the house
crying.
237 The former Yuki village of Lodaikl (its Kato name) was on main
Eel river near or at the mouth of Dutch Henry creek. Such serpents are
believed in far north of the Kato.
VOL. 5] Goddard.—Kato Texts. 227
"We will not live here. The water is bad. After this the
water will be bad, ' ' the old man said.
Ten of them went back and built a fire on its head and tail.
They went back to the house.
"We have built a fire on it again," they said. They moved
away and lived in another place. They went there again and
built a fire on its head. The mountain was burned over. They
came home. The mountain was well burned over, they found.
He put it (the horn) in a sack. When they came back he
pounded it up and carried it to the coast. They made "Indian
poison" of it. Those people all died. It became the property
of the coast people.
That is all.
XXVI.— THE DANCING ELK.238
x
The people were going to Redwood creek to spear fish. ' ' Walk
fast, ' ' they said.
' ' I am tired, I will walk slowly. We will rest under the tree.
There are no fish. We will make a fish-weir at Redwood creek.
Cut some wood. Twist some withes to tie the weir with. Two
of you twist them, ' ' the chief commanded. ' l Cut this fish. Make
some soup. Put stones in the fire to heat. I think there will be
plenty of fish soon. ' '
1 ' Come and eat. It is cooked. ' '
"Yes, I will wash my hands. A fish is swimming up the
stream. I will spear it. ' ' He struck over it. Two fish swam by.
He speared only one.
It was day. "I am sleepy," he said.
"Well, you sleep, I will get wood."
' ' Yes, you get wood. ' '
He went from the creek bed up on the bank and looked.
' ' They look like elk, ' ' he said. Twenty of them came out of the
brush.
"Well, I will go back and tell the others," he said.
' ' Look, elk. Come and look. Many elk have come out. ' '
238 These elk are the ordinary animals surprised in or induced to take
their semi-human form which they, in common with several other animals, are
believed to possess at times.
228 University of California Publications. [AM. ARCH. ETH.
"That is so," he said. "What will we do, there are no ar-
rows?"
"We will do nothing. We will just look at them."
"Look for fish."
"No, I will shout at them."
"No, do not shout at them," he told him.
' ' I am going to shout at them. ' '
"Well, shout at them."
"They say you dance, dance for me." The elk were all stand-
ing there. They looked at him. They intermingled. They
danced behind the hill. They came out dancing. Only behind
the hill was there whistling. They looked at them. "You have
shouted at them. You will see something uncommon," he said.
Two of them ran off. "I will not go," said one of them.
The dust flew around because of the dancing of the elk.
"Why do you run off?" he asked them. "Come back here,
we will see it only once and then you may run away. I will look
at it. I will not run off. ' '
' ' I have already tried to stop you in vain, ' ' he said to him.
One elk woman came out by herself and danced with a dress.
Again there was whistling twice. They were getting ready. "I
will see her apron," he said. They danced for a long time with
their horns. The does had no horns.
All shouted loudly. Some of the men ran off. Only one man
watched them. The elk turned around three times. Their heads
were not when they turned. When they turned around the men
(elk) picked up their quivers with their bows and arrows. They
all shouted.
When they had danced they went into the brush one at a
time and became elk. Again three of them went behind the
brush. Five went in. Again six went in behind the brush.
Seven went behind the brush. Eight went in the same place.
Ten went into the whitethorn brush.
The people came out again. They looked at him. "What did
they do?" they asked. "Did they dance well?"
"Yes, they danced well. I saw them dance many different
ways. They danced with dresses and with arrows. They grew
small. Their horns grew large. Do not ask me. You did not
look at them."
VOL. 5] Goddard.—Kato Texts. 229
"You only say that. Next time you must not shout close to
them."
' * You must doctor me. See what is the matter with me. Why
is my food sweet?"
* ' They danced well. Do not ask me. That is enough. I have
told you."
• ' How many fish did you spear ? ' '
1 1 None. " " There are none. " ' ' We speared ten. ' '
"We will stay here another night."
"Yes, you get some wood. We will try again."
' ' Cut some fish. They will come again soon. ' '
"Yes, we will cut the fish."
It was evening. They speared many fish. When it was
nearly morning he said to them, "Make up the loads with withes.
We will go back to the house. It is a long way. They carried
them to Yelindin.
"Walk fast," he said. "Something may have happened at
our home. ' '
They came home. No one was in the house.
"When he shouted at the elk they danced. I, alone, looked
at them when the others ran off. Nevertheless I am not sick.
There were no fish. We stayed a second night and then we came
home. ' '
"We will go again sometime. There will probably be many
fish then. That fellow must stay at home. He talks every kind
of a way. Ten men will go. We will stay three nights. Pound
acorns. We will need them to carry. ' '
"Yes, we will do that."
They soaked the flour and made mush.
"All of you pound acorns. We are going for some fish. I
will carry the dough. You carry the basket-pot to cook it in.
You, too, carry something. All of us will carry something. Some
of you carry dough, some of you carry buckeye mush, and some
of you carry mouldy acorns. ' '
It rained. They did not go.
"When it clears off we will go. We will look. You all stay
here. It has cleared oft'. Come, we will all go. You carry the
spear. You carry a net. You carry pitchwood. ' '
230 University of Calif ornia Publications. [AM. ARCH. ETH.
They set out.
"Walk fast. It is a long way. We will go fast," he said.
They were close by the fish-weir. They came there.
' ' Get some wood, my children. I will build a house. It may
rain," he said.
H^ made a house. They got the wood.
' ' Soon many fish may come, ' ' he said. ' ' Get wood for them. ' '
Then it was night.
"Make a fire by the weir. It is evening. Kindle a fire
quickly. ' ' He put the net in the stream.
' * Put the spear-point on the pole. The fish may come. ' '
Then the fish came.
' ' Spear the black salmon. ' '
He speared it.
"Hold the net," he said. They didn't catch it. It swam in.
"Catch it. I am hungry for fish. Cut it."
"Yes, I will roast it," said one man.
He cut it there, and washed it.
' ' I will roast it. ' ' He put it in the fire. ' ' Cook soup. " "I
think the fish is done. ' '
They cooked soup.
"Come, my children, we will eat. It is cooked."
They ate.
"Go and look. Fish may have come. Look at the stick tied
to the net-string. I think it is twitching. I have eaten enough. ' '
"I, too, have eaten enough."
"Well, we will look for them," they said.
They speared fish. They came that night. They speared ten.
It was morning.
' * We will go home. There are plenty of fish. ' '
They carried them along.
"Walk fast," they said. "It is far and the mountain is
large."
"We are near."
They all came back to their houses.
"Have you already cooked mush?" he asked.
* ' No, we have not cooked it. ' '
"I will roast a fish."
VOL, 5] Goddard.—Kato Texts. 231
Many people at all the houses roasted fish.
' * The mush is cooked now, come and eat. ' '
"Are you tired?" "You have come a long way. Go to
sleep."
' ' I will sleep because I have eaten very much mush. ' '
That is all.
XXVII.— COYOTES SEEN FISHING.239
They were spearing fish in the winter-time. They made the
spear shafts. They made the prongs and fastened the spear-
points with pitch. They had a fire in which they put the stones
(for working the pitch).
"Well, let us go."
"Yes, "he said.
They crossed the river and sat down. They saw a person
alone under a tree.
"Who is that?" he asked.
" A Yuki, probably."
"He is not a Yuki. Their spear-shafts are white. These are
well blackened. Look at them."
Again one came out of the brush.
"Who is it?"
"I don't think it is a person. Look at him well."
Again one came out. He brought out a spear.
' * I think there will be war, ' ' he said.
They saw they had speared many fish. They were driving the
fish back and spearing them. He speared one and beat it on the
head. He killed it. He took the spear-point out of it.
" It is not a human being. It seems like Coyote. ' '
Again two came out. A third one came out. They (the men)
ran away.
"They are Coyotes."
"You frightened us. We thought you were people," they
said. They were coyotes.
' ' I wTant to live, my uncle, if I did see you, ' ' he said.
* * I, too, I do that. I eat in the forest. I know that. I walk
Said to have happened not long ago at John Wilson creek.
232 University of California Publications. [AM. ARCH. ETH.
outside at night. I will not tell it. Let nothing happen because
we saw you."
' ' Nothing will happen. We will not look toward the spearing
places. Hide it that he may eat it. Let no one see us. "
''May I walk (live) for a long time yet. May I not be sick
because I saw you. May it be well with my wife. May she not
be sick when I come again to my house. Soon you will find a
little present of cooked food somewhere. We will leave it on the
ground. ' '
"You must not tell it in the village lest we get sick. You
must not go again to that stream for fish. Let them spear over
there. Next time you must leave many fish on this side. ' '
At Yellow-pine-hill stream they left some food.
' ' We put down this food, my uncle, because we found you. ' '
* ' Give him food. Let him eat it alone. ' '
That is all.
XXVIII.— COYOTES SET FIKES FOR GEASSHOPPEKS.
Many people went north by Blue rock to trade.240 They
traded basket-hats, rope, and blankets. They danced all night
long until it was fully day. The Wailaki danced. The women
danced with beads. The men danced with arrows. They danced
one night and one day. Two people sang in front of the line so
many were dancing. They danced with a head they had taken.
1 ' Well, it is enough. I am tired. I have finished. We will go
back."
"Yes, we will dance again. Soon we will have a meal and
then we will go home. ' '
"All of you bathe so we may go home. It is warm. You
women comb your hair. When it is a little cooler you must go
back. South from here you must smoke yellow- jackets. You
must kill many ground-squirrels. You men must kill deer. You
must keep away from us. Keep good watch of yourselves. There
are many rattlesnakes. Do not wander through the brush. The
grizzlies are bad. Keep away so you will not be shot when they
240 Such meetings for barter and social intercourse are said to have
been customary between adjoining tribes in times of peace. The func-
tions of a chief are well illustrated.
VOL. 5] Goddard.—Kato Texts. 233
shoot deer. The women must walk by themselves away from us.
Some of the men will go back with you. ' '
"We will camp in a good flat place. There will be many
people. Camp where there is good water and tarweeds that the
people may eat."
"You women gather hazelnuts. You men hunt for deer.
Some of you cook. Let there be plenty of food. We will be back
when it gets dark. You women must come back while it is still
fully light. You must cook many kinds of food. ' '
They moved down this way from the north. They crossed
Blue rock creek. They crossed Ten-mile creek.
"Who has burned over Saisuntcbi?"
"That is so, we will look."
' * Yes, we will go over there. ' '
A large fire was burning there in the grass. They saw no one.
"We will rest. I suppose it is some one. We will look.
Somebody is walking along over there. He is carrying arrows in
his hand. It is a stranger. Come, we will run away. ' '
"No. It looks like coyote. He is eating grasshoppers. It
does not look like (a person). It is not. It looks like coyote."
"Well, speak to him," he said.
"Yes, I will talk to him. We will look at him."
"Why have you burned the ground?"
"He does not speak. It is not a person. There he stands.
They are running off. ' '
They found there were five of them. Coyotes were picking
grasshoppers in sacks. They ran off. Their canes vanished.
Just coyotes the five of them went away.
That is all.
XXIX.— WATER-PEOPLE AND THE ELK.
An elk was seen walking along in this valley. They ran after
it. It was tired and ran into the water. It sank. There were
many people there.
"What shall we do? The elk has sunk," they said.
There was a man staying there courting. He came where
they were. He dived. When he came up again he tied many
pieces of rope together.
234 University of California Publications. [ AM. ARCH. ETH.
1 * If I succeed in tying it to its horns, I will pull it, ' ' he said.
He dived again. He found the water-people241 had already taken
it. He pulled the rope several times. They all pulled on the rope.
Finally he came up. He walked out from the creek.
They cut the elk up and carried it to the houses.
"I shall not live/' said the man, " because I swam to the
water-people. ' '
They took him into the house. He was sick. When it was
getting dark he was out of his head. He died when night came.
The next morning they burned him.
That is all.
XXX.— EATTLESNAKE HUSBAND.242
An adolescent girl was lying alone. A rattlesnake came and
lay with her.
"Who lay down?" she thought.
He tickled her. The rattlesnake got up and took a drink of
water.
' ' I will bring some water, ' ' he said.
"Who are you?" asked the girl.
"I am rattlesnake," he said. "I lie with you at night. Did
you not know it? You are my wife. No one must see me. You
must not tell about me. If you do, you will die."
Some one had hung up beads woven together they saw. When
it was night some one had lain with the girl. In the night she
had talked. In the morning he had gone away again. He came
back. The water basket was there. He had brought water for
his wife. He went away and came again in the evening.
When all the people were asleep, he lay down with the woman.
' ' Why were you talking, my girl ? ' '
"I am rattlesnake. I talk human language. You are my
wife. Do not let me be killed. You will die if you tell about
241 The Wailaki of main Eel river are very definite in their accounts
of these people who live underground and reach the upper-world only by
means of the water.
242 Animals and monsters are thought likely to form attachments for
adolescent girls. Marriages between human beings and rattlesnakes are
not unusual incidents. The snakes of course are usually in their human
form.
VOL. 5] Goddard.—Kato Texts. 235
Beads were hanging there. Beads woven together were hang-
ing there. There were "gold beads," red beads, and small ones.
One of the family came home and saw the beads.
' ' Who hung up the beads ? " he asked.
A hair-net and garters were hanging there besides arrows and
a quiver, a basket-hat, and a headdress. A blue knife was in a
sack. Fire sticks were lying there.
When it was night he lay down with the woman.
"Do not let me be killed," he said.
"My daughter, do not get up. A rattlesnake has lain down
with you."
"It is not a rattlesnake. It is a person. Do not kill it. 'You
will die/ he told me. If you kill the rattlesnake, I shall die. I
am dying now, ' ' she said.
He beat the rattlesnake and killed it. He took it up with a
stick and threw it away. The woman died.
"It is writhing, hit it again. ' '
" 'Do not kill it/ I told you," she said.
That is all.
XXXI.— WATEK-PAN THEE.
Two Indians were hunting with deer-heads. They saw a
panther. He was very big. He had a deer on his shoulders that
reached to the tip of his tail. It was a big panther that lives in
the ocean. He went into the rock.243 The ground jarred with
the shock. They listened over the hole.
"You shoot," they told each other.
They were afraid.
"Let it go," they said.
That is all.
XXXII.— MILK-SNAKE AMONG THE EELS.
They were cutting brush. Ten men cut wood. They had a
fire. When it was evening two eels swam there. One eel by
itself was swimming. Three were swimming. Five were swim-
ming. Ten were swimming. One swam by itself. There were
243 A huge, split rock on Kedemeyer 's ranch. There are supposed to be
underground means of communication between certain ponds and the ocean
which these mythical animals use.
236 University of California Piiblications. [ AM. ARCH. ETH.
none. One swam by itself for a long time. Two swam there.
Ten swam there. Twenty swam there. When a milk-snake swam
there the people ran off. Two persons were standing in the water.
The milk-snake swam there. They left.
"Go home," they said.
Before it was morning the people quit fishing because they
were afraid.
That is all.
XXXIII.— STEALING OF THE BABY.2"
Ten women were soaking buckeye flour at the creek. A man
was tending the baby in the house. The baby cried. Some one
came in keeping her face turned away and said, * ' Here, give the
baby to me. " ' ' Take it, ' ' he said, and put it in her arms.
It was quite dark when the woman came home. "Where is
the baby ? Asleep ? " she asked.
1 ( I gave it to you long ago. ' '
"You did not give it to me," she said.
They looked for it a long time, but did not find it. They
heard the baby crying toward the west in the darkness. An owl
kept hooting. They followed it far into the dark night toward
the west. They "finally gave it up.
That is all.
XXXIV.— THE MAN EATEE.
They were setting snares for deer. All the people had gone
after deer. He was walking alone. Some one was carrying a
burden-basket. She was walking along with a cane. She was
carrying a soft burden-basket.
"My deer," she said. She caught him and put him in the
basket. She carried him off. When she had to carry the basket
under the branches of trees she whipped over her shoulder with
her cane. She went east up the hill. When she went under a
tree, he caught it and climbed up on it. She went on just the
same, whipping with her cane. She found out what had hap-
pened. She ran back down the hill.
s** The being who appeared as a woman and asked for the baby is said
to be the sort described in the next story.
VOL. 5] Goddard.—Kato Texts. 237
' ' Where is my deer 1 ' ' she said.
The man climbed the tree. She kicked against a rotten log
thinking he might be under it. The sun came up. She covered
her face with her blanket because she was ashamed and ran up
here east.
That is aU.
XXXV.— DESCRIPTION OF THE MAN EATEE.
She brings her game to her home and eats it alive. She eats
both its hands and then both feet. She digs out both its eyes.
She eats its small intestines, its liver, and its heart. She eats its
liver and head. She builds a fire on a flat rock. She throws
down the carcass after she has disemboweled it. She covers it
up on the flat rock until it is cooked. She uncovers it. She puts
it up on a drying frame. There is much fat. When it is dry
she puts it in burden-baskets. She piles it up. She puts it away.
That is why she always hunts for us. It is because we are
fat. Her foot is like a grizzly 's. Her hand is human. Her teeth
are like a dog's. Her head is like a man's. She carries arrow-
heads in her blanket folds. Her eyes gleam. Her hair is long.
Her ears are like a dog's.
XXXVI.— A PEAYEK FOE EELS.
"May I eat the eels that swim up the stream with good for-
tune. May I eat the fish with good fortune. May the boys and
girls eat them with good fortune.
"Deer, may I swallow you with good luck. You are mine.
My food is sweet. Do not let it die. Let it be good, ' ' he said.
XXXVII.— A SUPEENATUEAL EXPEEIENCE.245
We were killing lizards. I was carrying the sack. We had
many of them. The sack was full. He killed a small one. Its
mother ran off and lay near by.
"Where is the big one lying?" he asked me.
2*5 This interesting account was first told in English and several days
later in Kato. There appeared to be no insincerity on the part of the
narrator. The belief in a soul capable of separation from the body and
in shamans capable of calling it back is definite and firmly fixed.
238 University of California Publications. [ AM. ARCH. ETH.
"There it is/' I said.
He was about to shoot it.
"Do not kill me. Already you have killed my little one. I
would live, ' ' she said.
Fire burst out of its mouth. I dropped the load in the sack
and ran up the hill. I was sick. They doctored me. I didn't
know anything because I had died. I heard my mother when she
cried and said, "My little boy." It was very dark. My father
and mother were standing over there. I was standing at the base
of the rock behind a bush.
From the north something flew there. It spit over me.
"Your feathers will grow. You will fly up in the sky. There
are flowers there. It is a good place. There is sunshine. It is
a good land."
Again, a large one flew there.
"Have you fixed him already?" he asked.
"Yes, I fixed him some time ago. Why have not the feathers
come out?"
"Listen, two are doctoring him. Well, we must leave him.
Make him fly up now."
I fell back because I did not know how (to fly). I did not
go anywhere. I was senseless right there.
That is all.
UNIVERSITY OF CALIFORNIA PUBLICATIONS
IN
AMERICAN ARCHAEOLOGY AND ETHNOLOGY
VOL. 5 NO. 4
THE MATERIAL CULTURE OF THE
KLAMATH LAKE AND MODOC INDIANS
OF NORTHEASTERN CALIFORNIA
AND SOUTHERN OREGON.
BY
S. A. BAEEETT.
CONTENTS. PAGE
Introduction 239
Territory 240
Environment 242
Buildings 243
Implements of war 246
Hunting implements 246
Fishing implements 247
Stone implements 252
Games 253
Basketry 253
Fire-making 257
Miscellaneous 257
Summary 258
INTRODUCTION.
The following information concerning the Lutuami or
Klamath Lake and Modoc Indians of northeastern California and
southern Oregon was obtained during the summer of 1907 as a
part of the work of the Ethnological and Archaeological Survey
of California, maintained by the University of California through
the generosity of Mrs. Phoebe A. Hearst. These Indians now
live almost entirely on Klamath Indian reservation in Oregon,
240 University of California Publications. [AM- ARCH. ETH.
situated about upper Klamath Lake and in the mountains to the
east; except for a part of the Modoc in Oklahoma. It is the
object of the present paper to discuss briefly the conditions of
aboriginal life among these people, due consideration being given
their natural environment and the influence of surrounding
peoples upon them.
TEREITOEY.
The territory occupied by the Klamath Lake and Modoc
Indians lies chiefly in the drainage basins of Upper and Lower
Klamath lakes and Tule or Rhett lake. From a point near the
confluence of Keen creek with Klamath river the western bound-
ary of their territory probably extended along the watershed
separating the Klamath lake and Rogue river drainages, to the
foothills of the mountain in which Crater lake is situated. It
should be noted, however, that the Klamath, while they feared
Crater lake, did go upon certain occasions to the lake and seem
not to have been molested there by other Indians. It would seem
that the lake was looked upon as a sort of territory of mutual
rights by the peoples in its vicinity. They visited it when they
desired to acquire great merit in hunting or other pursuits in
which supernatural power was necessary. To go and bathe in
this wonderful lake was a brave thing to do, and made a man
lucky for hunting or other similar pursuits and made him very
strong for war. It would appear that the relations formerly
existing between the Klamath and the people of the Rogue river
drainage were not at all friendly, so that the Klamath seldom
ventured as far west as the crest of the range. They did on
occasion make up large parties and go up to the crest of the
range for the purpose of hunting, but small parties rarely ven-
tured so far. The region for some distance to the west and
northwest of Crater lake was also visited by the Klamath for the
purpose of gathering berries in season.
On the north the boundary extended as far as to the head-
waters of Deschutes river, thus including the whole drainage
basin of Klamath marsh.1 On the east the boundary probably
i The Bureau of Ethnology's map in Bulletin 30 gives to the Lutuami
territory as far north in the Deschutes drainage as latitude 44. See also
volume I of this Bulletin, 779, 1907.
VOL. 5] Barrett. — Klamath Lake and Modoc Indians. 241
extended far enough to include the drainage into Sycan marsh,
and thence on toward the south, passing several miles east of the
town of Bly and including the whole of the Sprague river drain-
age.2 The southern part of the eastern boundary probably
passed somewhat east of Clear lake and around the head of Lost
river. The southern boundary was probably the divide between
the drainage of Klamath and Rhett lakes and that of Pitt river.
The Lutuami3 are divided into two slightly different dialectic
divisions : the Klamath Lake, usually known simply as Klamath,
occupying a comparatively large territory about Upper Klamath
lake, the northern part of Lower Klamath lake, Klamath marsh,
and the region to the east ; and the Modoc, occupying the region
about Khett lake and the southern end of Lower Klamath lake.
One informant mentioned a third dialect, which he said was
spoken by the people formerly living on Link river and about
Linkville or what is now known as Klamath Falls. In view of
the slight lexical differences between the Klamath and Modoc
dialects, it seems very probable that if a third linguistic division
did exist it was inconsiderable and not more than a sub-dialectic
variation. At any rate the only linguistic units recognized by
the people themselves are the two dialects spoken by the Klamath
and the Modoc. The fact that the two divisions speak slightly
differently, does not seem to appeal to the people themselves so
much as the fact that they were in former times politically dis-
united, and were in fact, upon certain occasions at least, at war.
As nearly as could be determined the boundary between the
Klamath and Modoc territories extended through the northern
2 This is the boundary generally claimed by the Klamath. One Paiute
informant, however, claimed that the territory of his people extended
as far west as Yam Say peak and the Black hills, thus including Sycan
marsh in the Paiute country. Like Klamath informants he stated that the
boundary passed a few miles east of Bly.
s Gatschet, Contrib. N. A. Ethn., II, gives Lutuami as meaning lake,
i.e., Tule lake, in the Achomawi or Pit River language. The people have
no name for themselves other than maklaks, person, Indian. Maklaks
is possibly the source of our word Klamath, the origin of which is un-
known. The Klamath Lake people are called in their own language
Eukshikni maklaks or Eukskni maklaks, at the lake people, from Eukshi,
which denotes specifically Klamath marsh, but also the adjoining country,
including the eastern shore of Upper Klamath lake. Eukshi appears to be
derived from eush, lake. The Modoc are called Moatokni maklaks or
Modokni maklaks, in the south people, from moatak, Tule lake. Moatak
is a derivative from muat, south.
242 University of California Publications. [AM- ^CH. ETH.
end of Horse Fly valley and Lockey Flat, passing in the vicinity
of Keno Spring, and thence westward through, or in the vicinity
of, the village of Dairy. It passed a short distance north of
Bale's lake and Olene and appears to have left the whole of
Lost River valley in the territory of the Modoc. It passed either
along the eastern shore of, or through, Lower Klamath lake.
Further than this no definite information was obtained concern-
ing this secondary boundary.
ENVIRONMENT.
The natural environment of the Lutuami, a high, mountainous
and volcanic region, filled with lakes and marshes, influenced
their culture in many ways. The two lakes, Upper Klamath and
Tule or Rhett lake, formed the centers of population for the two
divisions, the Klamath and the Modoc. Along the western shore
of these lakes, and of Lower Klamath lake, as well as along the
high plateau to the east of Upper Klamath lake, there were con-
siderable forests of conifers which provided material for canoes
and houses as well as a part of the food supply. In fact the
whole western portion of the territory is well forested. The
eastern part, however, notably about Yainax agency and east-
ward, is to a great extent a semi-desert, sage-brush country. In
this eastern region there are many fertile valleys, as for instance,
along Sprague and Sycan rivers, but on the whole the territory
is by no means so desirable for habitation as that about Upper
Klamath lake and Klamath marsh, where the soil is very rich
and productive. The old fault line in which Upper and Lower
Klamath lakes and Klamath marsh are situated has existed so
long that a large area has silted in and formed a very fertile
country, which provided in aboriginal times an abundance of
various tubers, seeds, and other vegetable foods. Among the
most important natural features of this region are the great
tracts of marshy land. These marshes are covered constantly
with water from a few inches to several feet in depth. In these,
particularly in Klamath marsh, is found the staple article of
food among the Klamath, and to a certain extent also among the
Modoc, the yellow water-lily, Nymphia polysepala. Large areas
of marsh are completely covered with this water-lily to the ex-
VOL. 5] Barrett. — Klamath Lake and Modoc Indians. 243
elusion of almost everything else. The seeds of this plant,
gathered and preserved in three different manners, as described
in detail by Coville,4 form the staple article of food and thus
correspond to acorns used over the greater part of California.
About Tule or Ehett lake and the smaller lakes of that vicinity
there are fewer marshes and consequently a smaller supply of
the water-lily. Thus the Modoc were much less abundantly sup-
plied with this staple than were the Klamath, who are said to
have had on Klamath marsh alone over ten thousand acres of
these plants. The chief vegetable food of the Modoc seems to
have been tubers and bulbs, notably camass and ipos.
The extensive lakes of this region naturally bring great num-
bers of water birds of various kinds, including swans, geese,
ducks, and wading birds, the majority of which were used by the
Indians as food and in various ways. The skins of swans, geese,
and other birds with especially fine down, were made into
feather blankets, swaddling clothes, etc. Fish were abundant in
the lakes, salmon and salmon trout being especially esteemed by
the Indians. The presence of this large supply of water birds
and fish developed certain specialized implements for their cap-
ture. For taking birds there were what may be termed a ring-
pointed arrow, and a special net. There were several methods
of taking fish, the most important being by the large triangular
dip-net used in the dug-out canoe, as shown in pi. 10.
The country provided also an abundance of the usual animals,
such as deer, elk, antelope, and others used for food ; and coyotes,
gray wolves, foxes, badgers, wildcats, rabbits, and various fur-
bearing animals furnishing blankets and clothing.
BUILDINGS.
The houses of the Klamath and Modoc were of two kinds. In
this region where the snow on the higher peaks is always in
sight, and where it often reaches a depth of several feet in winter,
a warm and durable house is necessary. This was provided by
the semi-subterranean earth lodge, which was of the usual central
California form, and had a pit from a foot to three or four feet
4 Wokas, a Primitive Food of the Klamath Indians, Ann. Eep. Smith-
sonian Institution, 1902, 727-739.
244 University of California Publications. [AM- AKCH. ETH.
in depth. Its conical roof of poles was covered with mats and
brush and finally with a thick layer of earth. One of these lodges
was sometimes as much as forty or fifty feet in diameter and from
fifteen to twenty feet high. There was no door in the ordinary sense
of the term, but the house was entered through an opening near
the apex of the roof, which served the double purpose of door
and smoke hole. To enter it was necessary to walk up on the
sloping conical roof to the opening and climb down by means of
a vertical ladder inside, or by means of steps cut into the center
pole itself. In either case the steps were holes cut entirely
through a vertical log. These houses are said to have been so
warm that little heating was required. A small fire in the morn-
ing was sufficient for the day and another small fire in the
evening heated it to a comfortable temperature which was main-
tained during the greater part of the night.
The summer house is a small structure of the " wickiup" or
brush hut type (pi. 11, fig. 1). In most cases it is elliptical, or
rectangular in ground plan, the axes of the ellipse or rectangle
being anywhere from five by ten to ten by twenty-five feet. It
is usually sufficiently high to permit one to stand erect in the
center. It has sides which slope very abruptly to the ground,
and a comparatively flat top. The framework is of willow poles
stuck into the ground and brought together along the ridge-pole,
to which they are bound securely. Cross pieces are bound along
the sides to hold the poles in place. Three coats of matting are
placed over this framework as a covering. The inner layer is of
mats made of a kind of reed (pi. 25). Over this is placed a
covering of mats made of the triangular stemmed tule, Scirpus
robustus (pi. 23). On the outside is a layer of mats made of the
circular-stemmed tule, Scirpus lacustris (pi. 24). These last are
made by sewing the tule together with a number of parallel
strings, except along the two ends of the mat, where ordinary
twining of the tule is used. This twining at the two ends assists
in holding the whole mat more securely together and prevents
the sewing from tearing out. It is said by the Indians that if
an ordinary mat made with tule warp and nettle string twining
as weft, or with tule warp and tule twining as weft, were placed
on the outside, it would leak more readily than the mat made by
VOL. 5] Barrett. — Klamath Lake and Modoc Indians. 245
sewing through the tule, as the water would run down the tule
to the twining and there begin to soak in. In the sewed mat the
water never leaves the straight stem of the tule but runs directly
down to the ground. These mats are often made sufficiently wide
to cover the side of a small house, and are always so placed that
the tule stems run up and down the side of the house. On large
houses it is necessary to have two or more courses after the
manner of shingles. All these mats are bound to the framework
of the structure by means of poles passing horizontally. This
summer or temporary house is made with a door opening at the
end. The smoke escapes through a slit along the ridge-pole.
With the summer house there is always a sun shelter made of
poles covered with boughs, tule mats, or long weeds or grasses.
This structure is usually near the temporary summer dwelling,
and under it the meals are served and the greater part of the work
of the women is done. Temporary summer houses and sun
shelters are still found among the Klamath, but the permanent
earth lodge is a thing of the past.
There are two other structures in use in this region, the two
forms of sudatory. The ordinary sweathouse, the one most com-
monly used, is a very small dome-shaped structure, as shown in
figure 1, covered with tule mats. These mats, or nowadays
blankets, may form a permanent
covering for the house, or may be
put on it only when a sweat bath
is being taken. These little struc-
tures range from four to eight feet
in diameter and from three to four
feet in height. The entrance is a
small opening, just outside of
Fig. 1.— Framework of Sudatory. . . •
which is the fireplace for heating
the stones to make the steam for the bath. Inside, at the rear of
the sweathouse, is a small pit, one or two feet in diameter and
six or eight inches deep. This pit is filled with the heated stones
above mentioned, which in themselves provide considerable heat
and when the steam arises as water is thrown on the hot stones,
a profuse perspiration is caused. The heat is conserved by care-
fully closing all crevices about the sweathouse. After remaining
for some minutes in the steam and heat, the bather runs out and
246 University of California Publications. [AM- ARCH. ETH.
plunges into the lake or a pool in the river or whatever water
there may be at hand. This practice seems to have been medici-
nal. It was used as a habitual means of warding off disease as
well as of curing it.
The second form of sweathouse was of similar size and con-
struction except that it had a saddle roof which was covered
with several inches of earth instead of a dome-shaped roof
covered with matting. The door of this structure was placed at
one end and was usually quite small. It was closed by a blanket
or tule mat during the sweating.
There was no large "sweathouse" used for ceremonial pur-
poses as in the Coast Range and Sierra Nevada region to the
south. All ceremonies were held out of doors, chiefly in the
summer.
IMPLEMENTS OF WAE.5
The influence of the unusual environment in which the
Klamath and Modoc live is also very noticeable in the implements
made and used by them, particularly in the various devices for
the capture of fish and water birds.
The chief implements of war were the bow and arrow and a
rather short javelin. The war bow was of the general type of
the northwestern part of California, having a sinew back and
sharply upcurved ends. The arrow was made in the ordinary
manner, with light wood or cane shaft, hard wood foreshaft, and
a moderately large obsidian, or sometimes flint, point.
The javelin or spear was fairly short. Its shaft was made of
heavy wood. Its point, usually of obsidian, varied from two to
six inches in length. These javelins, like war bows and arrows,
are no longer in existence, though the obsidian heads are quite
plentiful about old village and camp sites. They are now used
by medicine-men in doctoring, and also by gamblers, who place
them under the large mats used for gambling to insure good luck,
especially in the game called sakalis.
HUNTING IMPLEMENTS.
The implements used in hunting animals were usually the bow
and arrow. Ensnaring animals was little practiced by the
B The Klamath names of the various implements, etc., here described
are given by Gatschet in his dictionary, op. cit.
VOL. 5] Barrett. — Klamath Lake and Modoc Indians. 247
Klamath and Modoc, though a noose set in a trail was sometimes
used for deer. For taking the many species of water birds which
are so abundant about the lakes, there were several interesting
devices. The most specialized and unusual of these is an arrow
made with a cane shaft and a point of mountain-mahogany. An
ordinary wood-pointed arrow tends to go directly into the water
at the angle at which it strikes the surface. A small ring, usually
of sinew and pitch, but sometimes carved out of the foreshaft
itself, being placed near the point, the arrow is deflected upward
as it strikes the water, and skips along over the surface so that
it is likely to kill at least one out of a flock of birds. The two forms
of hunting arrows, the plain wood-pointed and the ring-pointed,
together with the ordinary unbacked wooden bow and the tule
quiver, are shown in pi. 20.
A long narrow net stretched in an upright position near the
surface of the water is used in the capture of ducks and other
water birds. As a flock of birds swims or flies into this net it is
let down by men on the shore who hold the ropes which keep
the upper edge of the net taut. By paddling out in a canoe the
birds which are entangled in the meshes may be easily removed.
As another means of taking large numbers of birds two men go
out in a canoe at night and erect a large triangular net on the
prow. A fire is kindled toward the middle of the canoe and the
bright light causes the birds to fly from various directions toward
the net.
The many-pointed fish spear, to be described later, is also used
to a limited extent in the capture of water birds. They are
speared from the canoe as they dive through the water.
FISHING IMPLEMENTS.
For fishing a number of specialized implements are used. The
dug-out canoe (pi. 10) ,6 while it is not used exclusively for
fishing, is an absolute necessity to a fisherman's life. The dug-
out is made from a log, usually fir, since the knots in the fir are
much more durable and will not come out as do the knots in
pine and cedar. The canoe is simply a log hollowed out by burn-
ing and adzing, and with the bottom sloping upward at an angle
at each end. The angle of the slope at the prow is considerably
e See also Coville, op cit., pi. 4, 5.
248 University of California Publications. [AM- ARCH. ETH.
more acute than that at the stern. These canoes are from twelve
to thirty feet in length but are very narrow in proportion, usually
ranging between twenty and twenty-six inches in width. The
opening of the canoe extends its full length and is usually two or
three inches narrower than the full beam. Usually not over a
quarter and never over a third of the log is cut away in making
the canoe, the remaining three-quarters or two-thirds being then
hollowed out to a thin shell varying from half an inch to a
couple of inches in thickness, except at the prow and stern, where
the thickness is considerably greater. The stern is somewhat
thicker than the prow. The canoe is loaded with its greatest
weight aft, which causes the prow to project considerably out of
the water, and makes the canoe much easier to propel. This is
carried to so great an extent that in the case of a single paddler
in a large canoe the prow points upward at an angle of perhaps
fifteen degrees from the surface of the water. When there is a
second paddler, he kneels near the middle of the canoe, unless he
is fishing or doing other work which requires that he be at the
prow. The prow has always a somewhat greater overhang than
the stern.
To propel a canoe one paddle each is required by the occu-
pants. These paddles, always of cedar, vary in length from about
three to five and a half feet, have handles an inch or so in
diameter, and broad, very thin, blades. The paddle is dipped
vertically and noiselessly, no pull being given until the blade is
completely covered by the water. To lift it from the water again
it is turned on its edge so that the width of the blade is almost
parallel with the length of the boat. The handle of the paddle
very often strikes the side of the canoe and in this manner, par-
ticularly at the stern where most of the paddling is done, the
side of the gunwale is worn very smooth, showing a polished
surface or even a notch, particularly on the right side of the
older boats. Paddling is the ordinary method of propelling a
canoe on deep water, for all such purposes as fishing, hunting,
and general transportation. However, another and specialized
implement is used, especially in wokas gathering. The water on
the wokas marshes is shallow, rarely more than a couple of feet
in depth, and the bottom consists of soft black mud completely
VOL. 5] Barrett. — Klamath Lake and Modoc Indians. 249
interlaced under the surface with the strong large roots of the
water-lily. A pole of varying length is employed on these
marshes and wherever there is occasion to travel over shallow
water. The lower end of this pole is split for from four to six
inches, and the two prongs thus made are turned sharply apart
so that the angle between them is often as great as forty-five
degrees. In this angle is set a small bar of bone or hard wood,
thus making a cross-bar near the tips of the prongs. In pushing
through the soft mud, the pole, on account of its split end,
usually does not sink far before it strikes one of the strong roots
of the water-lily, which then bears the stress of poling. Even
if the pole does not strike a water-lily root, it sinks into the mud
much less readily because of its split end.7
One of the most interesting devices connected with fishing is
the large triangular dip-net used on the open water of the lakes
or the larger deep streams. This net is used on a pair of poles
held apart by a cross-bar near the vertex of the angle formed
by them. The net itself is attached to the poles at the sides and
to this cross-bar at the rear, the tips of the poles being connected
by a strong string upon which the front of the net is fastened.
The method of manipulating this net is shown in the series of
figures in pi. 10. Only one man appears in these illustrations,
but usually two men go out to fish, one sitting in the stern of the
canoe and paddling, the other in the prow and manipulating the
net. While the net is being dipped, the fisherman in the stern
paddles quite rapidly along and makes a great noise, swishing
the water back and forth in order to scare the fish near the stern
toward the prow. He also has a couple of short sticks with which,
just before the net is to be raised, he drums upon the sides of
the canoe in order to frighten as many as possible of the fish
toward the prow. The fisherman in the prow finally raises the
poles and brings up the net, placing the angle at which the poles
meet under the prow of the boat, which, as has been stated, has a
long, flat, upward slope. The cross-bar of the net poles is slipped
over the top of the prow so as to prevent the points of the poles
from falling back into the water. In this manner the points of
the poles project from the prow like two great horns. Their
Coville, op. cit., pi. 4.
250 University of California Publications. [AM. ARCH. ETH.
tips are several feet from the surface of the water, so that the
fish are prevented from jumping over the sides of the net and
into free water. The man in the prow then hauls in the net,
which tapers to a long pyramidal point. As he hauls the net in,
it is laid over on the poles to the sides of the prow until finally
the point of the net is reached. Here the fish are at last gathered
together. It is then a simple matter to take them from the net
and throw them either into the bottom of the boat itself or into
coarse tule baskets made for the purpose. These baskets of tule are
of two forms: a long canoe-shaped basket and the ordinary cir-
cular straight-walled basket like that shown in pi. 14, fig. 4. To
manipulate a large net of this type, a canoe not less than sixteen
or eighteen feet in length is required. Another net of this same
type, but smaller dimensions, is used in a similar manner on the
more shallow streams or in the shallow water of the lake.
A small gill-net of very fine string is also used. This is
weighted with elliptical sinkers of stone and floated with small
tule floats similar to those used in parts of northwestern Cali-
fornia. This net is stretched across a stream, or may even be
used in the shallower waters of the lake. Usually however its
use is restricted to streams at times when the fish are running.
It is used only for small species of fish. Still another form of
net used in the smaller streams is a dip-net with a pole and
circular hoop. This is ordinarily used from the bank, but may
also be used from a canoe. It is employed in taking small fish
such as suckers.
The string most used in this region is made of fiber from
the bark of the nettle. A brown milkweed string is also made,
but is little used. All string is two-ply. Nets are made with
a very long slender shuttle (pi. 22, fig. 11), on mesh-sticks of
various sizes, depending upon the kind of net desired. A small
mesh-stick is shown in figure 7 of the same plate.
Fish are also taken with hook and line. The main part of the
line is of the gray nettle string, but the. brown milkweed string,
which is said to be somewhat stronger and also less visible in the
water, is used as a sort of leader. Fish-hooks are of two forms,
both of bone. The smaller is a straight piece of bone pointed
at both ends and attached to the line by means of sinew and
VOL. 5] Barrett. — Klamath Lake and Modoc Indians. 251
pitch at the middle. Such a hook with a fish-line as above
described is shown in pi. 22, fig. 3. A small fish or some fish
eggs are used as bait, being placed so as to completely cover the
bar of bone. The other form of hook is a bone shank with two
bone points, pi. 22, fig. 6. The two points form angles of twenty-
five or thirty degrees with the shank. The three pieces of bone
are secured one to another by means of sinew and pitch. This
hook is used chiefly in fishing for large fish such as salmon and
salmon trout, and is baited with minnows.
Three different kinds of fish spears are used. The ordinary
harpoon with two detachable heads is found here and resembles
in all respects the harpoon of the Californian peoples, except
that the detachable points are not barbed as is the case in the
greater part of California. The point, which is of bone, simply
fits directly onto the end of the foreshaft with a plain socket,
there being no barbs or other means of turning the point as the
fish is gigged. The toggle-head is thrust completely through the
fish so that the detachable point will slip off and turn at right
angles, for it is attached at its middle to the string which holds
it. A pair of such points are shown in plate 22, fig. 4. An
unusual form of fish spear is also found. This consists of an
ordinary pole handle with from half a dozen to fifteen hard wood
points. These are held out in conical form by means of a small
hoop which is placed inside of the cone and to which each of
the hard wood points is securely bound. The use of this spear
is chiefly for suckers and such other sluggish fish as are found in
shallow water on the bottom of the lake. Since the water in these
places is usually more or less muddy, it is impossible to see the
bottom, but as the fish lies on the bottom bubbles arise from
time to time, and the fisherman, having determined the approxi-
mate locality of the fish from these bubbles, carefully lowers
this many-pointed spear to within a foot or even a few inches of
the supposed location of the fish. Suddenly he jabs the spear
and pins the fish to the bottom. With a second spear, provided
nowadays with a double-pointed barbed iron head, he pierces
the fish and brings it up.
252 University of California Publications. [AM- ARCH. ETH.
STONE IMPLEMENTS.
Several forms of stone implements are quite commonly found
among the Klamath. Most characteristic of these is the two-
horned muller (pi. 21, fig. 2), used with the flat, very thin metate
in grinding wokas, the chief food of the region. The process of
grinding with these implements is shown in pi. 12, fig. 1. The
muller is held so that the horns or ears point from the operator
and the grinding is done on the stroke of the muller from the
operator, the stroke toward the operator being very light indeed.
A second form of muller, described by informants, but not now
in use, has a loop instead of the two horns. No special cere-
monial or religious significance seems to be attached to either of
these forms. Another, very small metate and a small grinding
stone or muller (pi. 21, fig. 1) are employed in the grinding of
certain seeds which are parched and used as food. The motion in
grinding with the small muller is circular, not backward and
forward as in the case of the larger one. These small milling
implements are also used by girls as playthings in the grinding
of wokas and other seeds.
Small mortars and pestles are quite commonly used at the
present time and are still made by the people of this region.
They are used chiefly by old people whose teeth are poor, for
grinding dried fish and meat, though they are also employed in
grinding seeds. The pestles used with these mortars are more or
less crude. Those shown in pi. 21, figs. 3 and 4 are exceptionally
well fashioned. A typical mortar is shown in fig. 6 of the same
plate.
Another special implement of stone is the maul (pi. 21, fig. 8).
This, unlike the pestle, is always made with a decided conical
form. It varies up to five inches or so in diameter, and is from
six to perhaps ten inches in length. It was used in driving the
elkhorn and mountain-mahogany wedges which were employed
in splitting trees, particularly for canoe making, as has been
already described. Neither the wedge nor any other elkhorn
implement is now to be found in this region. Grooved sinkers
of elliptical or triangular form are used on the gill net. One
of these triangular sinkers is shown in pi. 21, fig. 7.
VOL. 5] Barrett. — Klamath Lake and Modoc Indians. 253
Another stone implement is the single-grooved, flat-bottomed
arrow straightener, such as is shown in pi. 21, fig. 9. A per-
forated wooden arrow straightener, of the form shown in fig. 5
of the same plate, is still used.
Implements of obsidian and of flint are common. Arrowheads
and large spear points, as also knives which were formerly fitted
into wooden handles, are yet to be found. These points are found
by the Indians in various parts of the country where they have
been used and left by former inhabitants. They are chiefly
employed at present as charms in medicine and gambling. A
gambler may take a large obsidian knife or spear point and, after
singing the proper song, place it under the large tule mat upon
which the game is being played, to insure good luck. In addition
to their use in medicine as charms they are also employed for
purposes of scarification.
Stone pipes of several forms (pi. 22, figs. 8, 9, 10) are still
used. The discoidal form shown in figure 10, which is quite un-
usual for the Pacific slope, appears to have been less used in
aboriginal times than the obtuse-angled form shown in figure 8.
GAMES.
The Lutuami, like most aboriginal peoples, had many games
for both adult and young. It will not be necessary to go into
details here, as the subject has been treated by Dr. George A.
Dorsey8 and Mr. Stewart Culin.9
BASKETRY.
The basketry of the Klamath and Modoc, which is always
twined, may be classified under two heads : soft or pliable basketry
and stiff or rigid basketry. The former predominates very
largely and all the finer baskets are made in this manner. The
materials used for this sort of basketry are as follows. The skin
of the leaves of the cat-tail tule forms the white material which is
used as the groundwork of almost all of the finer baskets. The
s Certain Gambling Games of the Klamath Indians, Amer. Anthr., n. s.
Ill, 14-27, 1901.
» Twenty-fourth Ann. Eep. Bur. Ethn., 136, 247, 291, 328, 479, 550, 659,
740, 1907.
254 University of California Publications. [AM- ^CH. ETH.
skin of the circular tule is also used for the same purpose. It
may be so cured as to have a greenish or a yellowish color. It may
also be .dyed by means of a mixture of blue mud and wokas
shucks to a dead black. All this material is used as weft, the
warp being the twisted brown skin of the circular tule. The
unfinished basket shown in pi. 14, fig. 2, illustrates the uses of
these weft and warp materials. Designs are usually worked out
in the reddish brown roots of the tule, though the outer leaf skin
of a certain jointed rush which provides a shiny, creamy white
material is also used. For the finer baskets the quills of the
porcupine, dyed yellow by means of a yellow moss, probably the
widely used Evernia vulpina, are used. Baskets of this soft type
are made in many different forms. Particularly of note are the
cap (pi. 18, figs. 9-12), and the large fiat parching and sifting
basket, paLa (pi. 11, fig. 3) ; also the large gambling tray (pi.
11, fig. 2), which differs from the parching and sifting tray in
that it is made of white material instead of brown and is finely
decorated in one or more of the different color materials. The
flat baskets used for parching and sifting purposes are almost
always made with the brown tule for weft as well as warp, and
are usually very simply ornamented. The use of this sifting
basket is shown in pi. 12.10 In fig. 1 is shown the actual process
of grinding wokas on to the basket, and in fig. 2 the process of
sifting. Soft baskets of various other forms are shown in pi. 15
and in pi. 18, figs. 1-8. In addition to these soft baskets made
of twisted tule fiber, the Klamath make many larger and coarser
baskets of unsplit tule. Notable among these are more or less
conical burden baskets, which are sometimes made with hoops,
and which usually have four rods running vertically along the
outer surface in such a manner as to make a sort of wooden
framework.11 The large, flat, straight-walled storage baskets
(pi. 14, fig. 4) are usually made entirely of tule, in the three-
strand braided weave, though plain twining is also sometimes
used. These are used for storing such foods as dried berries
and fish. From the unsplit tule also are made mats, above de-
scribed, which are one of the most characteristic things among
1° See also Coville, op. cit., pi. 7.
11 Ibid., pi. 8.
VOL. 5] Barrett. — Klamath Lake and Modoc Indians. 255
the Klamath. These mats may be made with both warp and
weft of tule in plain twining, though the best mats are made
with nettle-string weft.
Tule is also used in making one form of quiver, such as that
shown in pi. 20, fig. 1. It is said that these tule quivers were used
chiefly by people of moderate means, the more well-to-do class
having quivers made of skin. Tule caps such as that shown in
pi. 17, fig. 6, were worn by the men. For summer wear moccasins
of buckskin, such as that shown in pi. 17, fig. 5, were always used,
but for winter wear moccasins of tule (pi. 17, figs. 2, 4, and pi.
19, fig. 2) were employed. A layer of dry grass was placed in the
bottom to make them warm, and it is said that one might in the
dead of winter walk with comparative comfort through marshes
where the water is extremely cold. With these tule moccasins
are worn tule leggings, such as that shown in pi. 17, fig. 3.
Another form of footwear is the circular snow-shoe of wood and
rawhide (pi. 17, fig. 1) . A similarly shaped but somewhat smaller
shoe is worn in wading about in the mud of the marshes. The
women also wore a cape or, more properly speaking, a blanket,
made of shredded tule or of sage-brush bark, or of a combination
of the two. Where the wokas grows close in shore, and where
the water is shallow and other conditions such as a moderately
hard bottom are favorable, the women often drag about canoe-
shaped baskets or rafts, as they might be called (pi. 19, fig. 3),
into which the wokas is gathered. The weight of the wokas of
course sinks the basket down partially below the surface of the
water, but it always manages to keep sufficiently above water to
prevent the wokas from floating away.
Another special implement used in harvesting the water-lily
is the spoon-shaped basket shown in pi. 13, fig. 2.12 After the
dehiscence of the pods of the water-lily the seeds with their
coating form a mucilaginous mass which floats on the surface of
the water. This mass is scooped up with the spoon and placed
in a basket in the canoe. These seeds, called spo'kwas, are kept
in water until used, since they lose their flavor if allowed to dry.
Another use for tule is in the making of rafts. While the dug-
out canoe above described was the chief means of traveling from
12 See also Coville, op. cit., pi. 8.
256 University of California Publications. EAM- ARCH. ETH.
place to place, a tule raft was sometimes used, particularly by
war parties. Several large bundles of tule, sometimes two feet
in diameter and eight or ten, or even fifteen feet in length, were
lashed together to form a raft. It is said to have been propelled
by lying down along the edges and really swimming the raft by
dipping the hands into the water with a motion similar to that
used in paddling.
One of the most characteristic features of the culture of the
region is the flat triangular platter made of tule and used for
serving food, particularly broiled or otherwise cooked fish and
roasted meat. Such trays are shown in pi. 13, figs. 1, 4, 6, and
vary greatly in size. Circular baskets of coarse tule, such as that
in fig. 3 of the same plate, are more rarely found. Occasionally
they are bound about the rim with a hoop. More or less flat trays
of several other forms are also used. One such tray is shown in
fig. 5 of the same plate.
Though not used at the present time, a tule sack was formerly
made for the transportation and storage of wokas. This sack
was made of unsplit tule, but was of sufficiently close weave to
prevent the wokas from running through. These sacks were
sometimes made so large that when filled with the wokas seed,
which is comparatively light in weight, they were so heavy that
a man of ordinary strength, or a woman, would not attempt to
carry more than one at a time.
There are several forms of rigid baskets made with willow or
other sticks, particularly the conical burden basket (pi. 16, fig. 3)
which was used largely in gathering foods such as wild plums;
and the flat, more or less triangular, openwork basket with a
handle (pi. 16, figs. 1 and 2),13 used as a sieve and as a grater as
well as a general receptacle. In the loop handle this basket
differs from most of those of similar form found in various parts
of California. It is used for sifting the wokas after drying, the
seeds passing through the interstices of the basket, and separating
from the larger fragments of the pods. Also camass, ipos, and
other roots and tubers are rubbed on this basket in order to grate
off or scrape off the skin of the tuber. In addition to being made of
round willow stems, these baskets are also made of the split roots
See also Coville, op. cit., pi. 8.
VOL. 5] Barrett. — Klamath Lake and Modoc Indians. 257
of the juniper (pi. 16, fig. 1). More or less globose or flatly
cylindrical rigid baskets are used for general storage purposes.
A seed-beater used in harvesting the seeds of grasses and flower-
ing plants, and a fish trap of special form (pi. 19, fig. 1) are also
made of rigid willow stems. Dilapidated willow burden baskets
are used in warding off the effects of thunder. Such a basket is
placed on top of a high pole set near a dwelling in order that
no bad effects may come from the rumbling thunder overhead.
FERE-MAKING.
The fire-making apparatus used by the people of this region
is the usual drill, the upright twirler being made of an ordinary
stick with a piece of very dry willow root bound at its end instead
of a single piece of wood as in most regions. This piece of
willow root twirled in a base block of cedar soon creates sufficient
heat to generate the fire. The twirler must always be carried
so as to keep it very dry, but the cedar base block needs no special
care. In fact the canoe paddle, which is always made of cedar,
may be used as a base block. A cup for fire-making is cut at a
point either near the end of the handle or near the junction of
the blade and handle and just above the line where the paddle is
dipped into the water. The paddler, therefore, always has the
base block to his fire drill with him. Connected with fire is the
torch made of tightly bound dry sage-brush bark (pi. 22, fig. 1),
which is employed whenever a portable light is needed.
MISCELLANEOUS.
The people of this region, particularly the older people, are
noticeable for the deformation of their heads. The head is
flattened usually from directly above the eyebrows, for some
distance back, in some cases even to the very top of the head.
The back of the head also is flattened and in extreme cases the
front and back flattening meet to form a sharp peak at the top
of the head. This flattening was done while the child was in the
cradle. For a short time after birth the infant was lashed into a
soft tule cradle. After some days the child was placed in a cradle
such as that shown in pi. 14, fig. 3, made of more rigid materials.
In order to keep the head from bobbing about as the mother
258 University of California Publications. [AM. ARCH. ETH.
walked with the cradle on her back, it was bound down with a
piece of buckskin, and there was in some cases a harder material
used in connection with the buckskin, such as a small piece of
board, or a piece of willow basketry. These headbands were, of
course, properly padded to prevent actual injury to the child's
head, but the pressure was sufficient and was so adjusted that it
caused a decided flattening of both the front and back of the
head. The younger generation has not been subjected to this
cradle treatment and does not show the flattening, but among the
older Klamath and Modoc the flattening is very pronounced.
Probably due to the influence of the Shoshonean peoples to the
east, the cradle board finds some use among the Lutuami, but the
woven tule and willow cradles are typical of the region.
In addition to the various articles of dress mentioned in speak-
ing of the uses of tule, the Klamath and Modoc make a belt
either from the fiber of the inner bark of certain trees or from
human hair. These are worn by the women in every-day dress.
Plate 17, fig. 7, shows one of these belts of fiber.
As a brush for dressing the hair the tail of the porcupine is
used (pi. 22, fig. 2). Usually the longer spines are removed and
the skin of the tail is then stuffed either with shredded tule or
with shredded sage-brush bark. In dressing the hair the brush
is drawn through it directly against the points of the spines,
which, as may be seen from the illustration, lie almost flat.
As before mentioned the Klamath have many vegetable foods
in addition to the wokas. Most of these are derived from small
plants, but the pine furnishes one. The inner bark of some of
the species of pine is much esteemed as a food and there is a
special implement used in taking it. This knife-like bone imple-
ment (pi. 22, fig. 5) is used in separating the inner from the
outer bark, and is usually made from a deer rib or from a rib
of one of the other large animals.
SUMMAEY.
The Klamath and Modoc people possess a specialized culture,
due largely to the extensive use of tule in the making of houses,
basketry, and various utensils. The only baskets made of a
harder material are conical burden baskets, triangular sifters, a
VOL. 5] Barrett. — Elamath Lake and Modoc Indians. 259
fish basket, and one or two others. Twining is the only technique
used, all coiled baskets coming from this region being extraneous
to the true native culture. The majority of the conical burden
baskets made of willow or hazel which are in use among the
Klamath are made by themselves, though they do purchase from
the Shasta to the southwest a burden basket which is more nicely
finished than their own.
Together with this very specialized tule culture, resulting
from the life of the people upon the immediate lake shore, go
water foods, particularly wokas and fish, and the special imple-
ments devoted to the gathering of the wokas and to the capture
of various animals, birds, and fish. Such for instance are the
peculiar duck arrow, the large dip-net, the net used at night in
connection with a light in the canoe for catching ducks and other
water birds, the many-pointed fish spear, the two forms of bone
hooks, the dug-out canoe, and the forked pole for propelling it
in shallow water. The peculiar stone implements, such as the
two-horned muller, L-shaped and discoidal pipes, and triangular
net-sinker, are also noteworthy.
The specialization of culture in this region is very striking
indeed when it is compared with the culture of surrounding
peoples, as for instance, the Paiute to the east, where coiled
basketry predominates and tule work is almost unknown, and
with that of the Indians of the Upper Columbia river region to
the north, whose culture was very largely influenced by the
buffalo or plains Indian culture. A comparison with the Oregon
Indians is difficult not only because the Oregon cultures are
comparatively little known, but because the majority of Oregon
Indians, owing to their habitat, showed either a coast or a desert
culture, which is not readily comparable with the inland lake
environment and culture of the Klamath and Modoc. The
Indians in certain respects most similar to the Lutuami in culture
lived down the Klamath river in the northwestern part of Cali-
fornia. Here are found such things as the stone maul and the
large triangular fish net. Here also the basketry is entirely
twined and in a large measure of comparatively soft materials;
and the willow or hazel burden baskets are very similar in their
general appearance, form, and particularly in the border finish.
260 University of California Publications. I>M- AECH. ETH.
Dug-out canoes, though of a somewhat different form, are also
made in northwestern California, and in general the art of work-
ing wood is well developed there. In fact, it is so well developed
that the most characteristic wooden implements of north-
western California are not paralleled among the Klamath and
Modoc or any of the California Indians. The Klamath and
Modoc also have the earth house and the tule mat house, the tule
raft, and the tule moccasin, and they also burn the dead, in all
which respects they differ from the Indians of northwestern Cali-
fornia. In these respects they agree with the Indians of a large
part of the great Central California culture area, sometimes more
closely with peoples that are near-by, such as the adjacent
Achomawi, sometimes, especially in single characteristics, with
those more distant. On the whole, however, the Lutuami must
be placed in a class by themselves, at least as regards their
material culture, with their specialized tule and stone objects, and
implements for use on the water, and their characteristic foods.
In large part this specialization is the outcome of habitat in a
restricted and unusual environment of large, shallow, inland
lakes.
EXPLANATION OF PLATE 10.
Fig. 1. — Large triangular dip net at rest in canoe.
Fig. 2. — Net being dipped.
Fig. 3. — Net being raised.
Fig. 4. — Frame of net being fixed at prow of canoe preparatory to gath-
ering in the net.
[262]
EXPLANATION OF PLATE 11.
Fig. 1. — Summer house of tule mats.
Fig. 2. — Gambling tray of soft tule materials. Museum number 1-12732.
Diameter 60 cm.
Fig. 3. — Flat basket of soft tule materials, for parching and sifting.
Museum number 1-12465. Diameter 67 cm.
[264]
UNIV. CAL. PUBL. AM, ARCH. &. ETH.
VOL. 5, PL.
SUMMER HOUSE.
2 3
BASKETRY TRAYS FOR GAMBLING AND SIFTING.
EXPLANATION OF PLATE 12.
Fig. 1. — Woman grinding wokas seeds with two-horned muller on a flat
slab laid on a sifting basket.
Fig. 2. — Woman sifting wokas in a flat soft basket.
[266]
UNIV. CAL. PUBL. AM. ARCH. & ETH,
VOL. 5, PL 12
GRINDING AND SIFTING WOKAS SEEDS.
EXPLANATION OF PLATE 13.
Fig. 1. — Triangular platter of tule basketry in plain twining. Used foi
serving food and for fanning coals in parching wokas. Museum number
1-12693. Length 31 cm.
Fig. 2. — Spoon of tule basketry, used for gathering floating wokas seeds.
Museum number 1-12772. Length 38 cm.
Fig. 3. — Flat circular basket of tule used as a food tray. Museum num-
ber 1-14295. Diameter 43 cm.
Fig. 4. — Triangular platter of tule basketry in plain twining. Used for
serving food. Museum number 1-12695. Length 72 cm.
Fig. 5. — Two-handled tray of tule basketry. Museum number 1-14125.
Length 64 cm.
Fig. 6. — Triangular platter of tule basketry in plain twining. Used for
serving food. Museum number 1-14272. Length 34 cm.
[268]
ss.-
EXPLANATION OF PLATE 14.
Fig. 1. — Pouch of plain twined tule basketry. Museum number 1-14293.
Length 27 cm.
Fig. 2. — Unfinished basket of soft tule materials, in plain twining, show-
ing nature of warp and weft. Museum number 1-12230. Diameter 34 cm.
Fig. 3. — Cradle of tule. Museum number 1-12676. Length 58 cm.
Fig. 4. — Storage basket in three-strand braiding, warp and weft of tule.
Carried also in the canoe as a receptacle for fish taken from the net.
Museum number 1-14286. Diameter 35 cm.
[270]
UNIV. CAL. PUBL AM, ARCH. & ETH.
VOL. 5, PL. 14
POUCH, CRADLE, AND BASKETS OF TULE.
EXPLANATION OF PLATE 15.
Fig. 1. — Plain-twined basket of soft tule materials. Museum number
1-14244. Diameter 35 cm.
Fig. 2. — Plain-twined basket of soft tule materials. Museum number
1-9171. Diameter 25 cm.
Fig. 3. — Plain-twined basket of soft tule materials. Museum number
1-14245. Diameter 55 cm.
[272]
UNIV. CAL. PUBL. AM. ARCH. & ETH.
VOL 5, PL. 15
BASKETS OF TULE.
EXPLANATION OF PLATE 16.
Fig. 1. — Triangular openwork basket in plain twining of juniper root
splints, used as a general receptacle; also as a sifter for wokas seeds and
as a grater to remove the skins of roots and tubers. Museum number
1-12314. Length 82 cm.
Fig. 2. — Similar basket made of willow sticks. Museum number 1-12630.
Length 75 cm.
Fig. 3. — Conical burden basket made in plain twining of rigid materials.
Museum number 1-12391. Diameter 53 cm.
[274]
UNIV. CAL. PUBL, AM, ARCH. & ETH.
VOL, 5, PL. 16
SIFTING AND CARRYING BASKETS.
EXPLANATION OF PLATE 17.
Fig. 1. — Snowshoe made of a hoop and strips of skin. Museum number
1-12633 b. Length 41 cm.
Fig. 2. — Man's moccasin of plain twined tule basketry, for winter wear.
Museum number 1-12839 a. Length 42 cm.
Fig. 3. — Legging of plain twined tule. Museum number 1-12774. Length
44 cm.
Fig. 4. — Woman's moccasin of plain twined tule, for winter wear. Mu-
seum number 1-12773 a. Length 45 cm.
Fig. 5. — Buckskin moccasin for summer wear. Museum number
1-12508 b. Length 25 cm.
Fig. 6. — Man's cap or sunshade of plain twined tule. Museum number
1-12838. Length 28 cm.
Fig. 7. — Woman's belt made of strips of bark fiber. Museum number
1-14138. Length 86 cm.
[276]
UNIV. CAL. PUBL. AM. ARCH. &. ETH.
VOL. 5, PL. 17
SNOWSHOE, MOCCASIN, LEGGING, CAP, AND BELT.
EXPLANATION OF PLATE 18.
Fig. 1. — Plain-twined tule basket. Museum number 1-12385. Diameter
20 cm.
Fig. 2. — Plain-twined tule basket. Museum number 1-12469. Diameter
17 cm.
Fig. 3. — Plain-twined tule basket. Museum number 1-12688. Diameter
14 cm.
Fig. 4. — Plain-twined tule basket. Museum number 1-12461. Diameter
14 cm.
Fig. 5. — Plain-twined tule basket. Museum number 1-12460. Diameter
21 cm.
Fig. 6. — Plain-twined tule basket. Museum number 1-12459. Diameter
21 cm.
Fig. 7. — Plain-twined tule basket. Museum number 1-12802. Diameter
24 cm.
Fig. 8. — Plain-twined tule basket. Museum number 1-14229. Diameter
19 cm.
Fig. 9. — Woman's hat of plain-twined tule basketry. Museum number
1-12738. Diameter 22 cm.
Fig. 10. — Woman's hat of plain- twined tule basketry. Museum number
1-14230. Diameter 18 cm.
Fig. 11. — Woman's hat of plain- twined tule basketry. Museum number
1-12561. Diameter 22 cm.
Fig. 12. — Woman's hat of plain-twined tule basketry. Museum number
1-12335. Diameter 20 cm.
[278]
H
1
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EXPLANATION OF PLATE 19.
Fig. 1. — Fish-trap of plain-twined basketry. The warp consists of willow
rods. Museum number 1-12247. Length 89 cm.
Fig. 2. — Tule moccasin for winter wear, in use.
Fig. 3. — Large canoe-shaped basket of tule, in openwork plain twining,
used as a floating receptacle in gathering wokas pods. Museum number
1-12639. Length 141 cm.
[280]
UNIV. CAL. .PUBL. AM. ARCH. & ETH.
VOL. 5, PL. 19
FISH TRAP AND TULE MOCCASIN.
BASKET FOR GATHERING WOKAS.
EXPLANATION OF PLATE 20.
Fig. 1. — Quiver of tule, plain-twined. Museum number 1-12719. Length
81 cm.
Fig. 2. — Hunting arrows with shafts of cane and points of mountain
mahogany. The points are ringed in order to cause the arrows to skip along
the surface of the water. Museum numbers 1-12776 b, c, k. Length 88 to
96 cm.
Fig. 3. — Feathered hunting arrows with shafts of cane and points of
mountain mahogany. Museum numbers 1-12812 a, b, c. Length 81 to 85 cm.
Fig. 4. — Unbacked wooden bow. The outer side is shown. Museum
number 1-12646. Length 105 cm.
Fig. 5. — Unbacked wooden bow. The inner side, which is shown, is
painted. Museum number 1-12868. Length 109 cm.
Fig. 6. — Unbacked wooden bow. The outer side is shown. Museum
number 1-12867. Length 100 cm.
[282]
UNIV. CAL. PUBL. AM. ARCH. & ETH.
VOL. 5, PL. 20
I
G
QUIVER. ARROWS, AND BOWS.
EXPLANATION OF PLATE 21.
Fig. 1. — Small muller. The base is flat. The hemispherical upper sur-
face is shown. Museum number 1-12942. Diameter 9 cm.
Fig. 2. — Two-horned muller. Museum number 1-4540. Diameter 15 cm.
Fig. 3. — Pestle for grinding dried fish, meat, and seeds. Museum number
1-12907. Length 29 cm.
Fig. 4. — Pestle for grinding dried fish, meat, and seeds. Museum number
1-12932. Length 25 cm.
Fig. 5. — Perforated arrow-straightener of wood. Museum number
1-12628. Length 26 cm.
Fig. 6. — Mortar for grinding dried fish, meat, and seeds. Museum num-
ber 1-12953. Diameter 23 cm.
Fig. 7. — Grooved triangular sinker for gill net. Museum number 1-12880.
Length 12 cm.
Fig. 8. — Maul for driving wedges. Museum number 1-12949. Length
15 cm.
Fig. 9. — Longitudinally grooved arrow-straightener and polisher of stone.
Museum number 1-12914. Length 9 cm.
[284]
EXPLANATION OF PLATE 22.
Fig. 1. — Torch of sagebrush bark. Museum number 1-12815. Length
71 cm.
Fig. 2. — Comb made of the tail of a porcupine. Museum number 1-12678.
Length 21 cm.
Fig. 3. — Fishhook and line. The hook consists of a straight piece of
bone pointed at both ends. Museum number 1-12755. Length of hook 8 cm.
Fig. 4. — Pair of bone harpoon points, partly covered with pitch, for
spearing fish. Museum number 1-12768. Length of points 8 and 10 cm.
Fig. 5. — Bone knife for separating inner and outer bark of pine. Mu-
seum number 1-12682. Length 28 cm.
Fig. 6. — Pair of double-pointed bone fishhooks. Museum number 1-12763.
Length of shank 12 cm.
Fig. 7. — Bone mesh-measure for making nets. Museum number 1-12680.
Length 13 cm.
Fig. 8. — Obtuse-angled pipe bowl of stone. Museum number 1-12382.
Height 9 cm.
Fig. 9. — Stone pipe bowl. Museum number 1-12580. Height 4 cm.
Fig. 10. — Pipe with discoidal bowl of stone and short wooden stem.
Museum number 1-14137. Height 11 cm.
Fig. 11. — Shuttle with string for making nets. Museum number 1-12871.
Length 70 cm.
[286]
UNIV. CAL. PUBL AM. ARCH. &. ETH.
VOL. 5, PL. 22
TORCH, COMB, FISHHOOKS, HARPOON POINTS, BONE KNIFE, MESH-MEASURER, PIPES, AND
NETTING SHUTTLE.
EXPLANATION OF PLATE 23.
Part of plain-twined mat of stems of tule, Scirpus robustus, used as the
middle layer of the matting which covers houses. Museum number 1-12652.
Distance between courses of nettle string weft 7 cm. Size of mat, 156 X
240 cm.
[288]
EXPLANATION OF PLATE 24.
Part of large mat of tule, Scirpus lacustris, sewn together with parallel
strings. By sewing instead of twining the water is prevented from entering
the house thatch, of which this mat forms the outer layer. At the edge of
the mat, twining of tule fiber is used. Museum number 1-12781. Size of
mat, 166 X 300 cm.
[290]
EXPLANATION OF PLATE 25.
Part of a mat made in plain twining of reed. Used as the inner layer
of the covering of houses. Museum number 1-12554. Distance between
courses of weft 11 cm. Size of mat, 143 X 390 cm.
[292]
UNIVERSITY OF CALIFORNIA PUBLICATIONS
IN
AMERICAN ARCHAEOLOGY AND ETHNOLOGY
VOL. 5 NO. 5
THE CHIMAEIKO INDIANS AND
LANGUAGE.
BY
EOLAND B. DLXON.
CONTENTS.
PAGE
PART I. CULTURE.
Introduction 295
Territory and History 295
Material Culture 298
Social Organization 301
Eeligion 303
Conclusions 305
PART II. LANGUAGE.
Introduction 307
Phonetics 307
Initial Sounds , 309
Terminal Sounds 309
Dialectical Differences 309
Combinations of Sounds 310
Influence of Sounds on One Another 310
Summary 311
Eeduplication 311
Composition 311
A. Prefixes or Suffixes 318
B. Prefixes 318
C. Suffixes .... 319
Pronoun , 321
Independent Personal Pronoun 322
Demonstratives 322
Interrogatives 322
Noun 323
Case Suffixes 323
Number 323
Possessive . .. 323
294 University of California Publications. [ AM. ARCH. ETH.
PAGE
Verb 324
Pronominal Affixes 324
Reflexive 328
Imperative 329
Formative Affixes 329
Temporal and Modal Affixes 331
Verbal Stems _ 332
Adjectives 334
Numerals 334
Postpositions 335
Connectives 335
Order of Words 335
Conclusion and Relations 335
Texts 339
I. The Sorcerer 339*
Notes 340
II. The Flood 341
Notes 343
Free Translation 346
III. The Unsuccessful Hunter 346
Notes 347
Free Translation 349
IV. The Theft of Fire 349
Notes 352
Free Translation 353
V. A Myth 354
Notes 356
VI 359
Notes 360
Sentences 361
Vocabulary 362
English-Chimariko 363
Chimariko-English 370
Place Names .. ... 379
VOL. 5] Dixon. — The Chimariko Indians and Language. 295
PAET I. CULTURE.
INTRODUCTION.
The investigation in the course of which the material was
secured upon which the following account of the culture and
language of the Chimariko Indians of California is based, was
conducted during July and August, 1906, on behalf of the
Department of Anthropology of the University of California,
and, in common with the other researches of the Department,
was made possible by the support of Mrs. Phoebe A. Hearst. At
the present time there appear to be only two living full-blood
Chimariko. One of these, Doctor Tom, a half-crazy old man,
proved worthless for purposes of investigation, and the bulk of
the information secured was obtained from Mrs. Dyer, a failing
old woman of about eighty years of age, living on lower New
River. Some supplementary details were gathered from " Fri-
day, " a well-known character near the Hupa reservation, half
Hupa and half Wintun by birth, but having had close affiliations
with the Chimariko many years ago.
The little group of Indians to whom the name Chimariko has
been given occupied a small area situated in the western portion
of Trinity County, in northern California. The language spoken
by the group has always been believed to differ radically from all
others known, so that, unless certain resemblances discussed in
the linguistic portion of this paper are accepted as establishing
an affinity with the Shastan family, the Chimariko by themselves
constitute an independent linguistic stock. In the small size of
the area occupied, the Chimariko fall into the same class with
several other stocks in California, such as the Yana and the
extinct Esselen.
TERRITORY AND HISTORY.
As far as can be ascertained at present, the Chimariko seem
to have regarded as their territory a narrow strip of country
extending along Trinity River from the mouth of the South Fork
296 University of California Publications. [AM- ARCH. ETH.
up as far as Taylor 's Flat at French Creek. This upper limit is
well corroborated by repeated statements of the Wintun, who
controlled all the upper Trinity, reaching as far downstream as
Cox's or Big Bar, some five or six miles above French Creek.
In addition to this strip of territory along the main Trinity,
there is some evidence to the effect that the Chimariko also
extended up the South Fork to a point about fifteen miles above
Hyampom, and also up Hay Fork as far as the mouth of Corral
Creek. These statements in regard to this extension up the South
Fork are rather confusing and somewhat contradictory, but appear
to be confirmed by the testimony of the Wintun in Hay Fork
Valley. In view, however, of positive statements secured by Dr. P.
E. Goddard from the Athabascan tribes on the upper South Fork,
to the effect that they occupied the South Fork as far as its
mouth, the extension up this stream of the Chimariko may be
considered doubtful.
Whether or not the so-called Chimalakwe of New Eiver
formed a portion of the Chimariko, or were identical with them,
is a matter which must apparently remain unsettled. Powers
declares1 that the Chimalakwe occupied New River, and that they
were in process of conquest and absorption by the Hupa at the
time of the first appearance of the whites. The upper portion
of New River, about New River City and perhaps below, was
occupied according to Shasta accounts by a small branch of the
Shastan family, speaking a distinct dialect.2 Satisfactory state-
ments in regard to the occupants of lower New River cannot now
be secured. The survivors of the Chimariko most emphatically
deny that they ever permanently occupied any part of New
River, stating that they merely visited and ascended it a short
distance, and only for the purpose of hunting. The people living
on New River are declared to have been very few, and to have
spoken a Hupa dialect. It is unquestionable that the name
Chimalakwe, given to the New River tribe by Powers, is derived
from the same stem tcimal, tcimar3 as Chimariko. Inasmuch as
i Powers, S., Tribes of California, Washington, 1877. Contributions to
North American Ethnology, III, p. 92.
2Dixon, E. B., The Shasta-Achomawi : A New Linguistic Stock, with
Four New Dialects. American Anthropologist, n. s., VII., pp. 241-315.
3 Tc = English ch, c = sh. See the discussion of phonetics in the lin-
guistic part.
VOL. 5] Dixon. — The Chimariko Indians and Language. 297
these New River people are entirely extinct, and the Chimariko
virtually so, it seems doubtful if the question of their relationship
can now be definitely settled.
According to the information procured, the Chimariko had
only a few small villages within the small area they occupied;
that at Burnt Ranch, Tsuda'mdadji, being the largest. Other
villages of which names and locations were secured were at Cedar
Flat, Ha'dinaktcohada ; Hawkin's Bar, Hamai'dadji; Taylor's
Flat, Tcitca'nma; Big Bar, Citimaadje; and one known as
Mamsu'idji on the Trinity River just above the mouth of the
South Fork. In addition to these the following names of places
on New River were obtained, but were said to have been mere
temporary hunting camps: Itcxapo'sta, Dyer's; Pakto'nadji,
Patterson's; and Mai'djasore, Thomas'.
The earliest contact of the Chimariko with the whites prob-
ably took place in the second or third decade of the nineteenth
century, when the first trappers of the fur companies made
their appearance in this region. This first contact was, however,
of small moment compared with the sudden irruption into the
region of the gold-seekers who, in the early fifties, overran the
whole middle and upper Trinity River. From this time on for
fifteen years or more, the placers of the section were largely
worked, and the inevitable conflicts between the miners and the
Indians occurred. In the sixties the feeling was particularly
bitter, and the unequal contest resulted in the practical annihila-
tion of the Chimariko. A few remnants fled, taking refuge either
with the Hupa, or on the upper Salmon River, or in Scott Valley
with tribes belonging to the Shastan stock. From here, after an
exile of many years, the survivors, then numbering only some
half-dozen, straggled back to their old homes ; and of this handful
all are now gone except one old man and woman, besides whom
there are two or three mixed bloods who have little or no
knowledge of the earlier culture of the stock.
What may have been the population of the area before the
coming of the whites it is impossible to say. In all probability
it could not have numbered more than some hundreds.
298 University of California Publications. [AM- ABCH. ETH.
MATERIAL CULTURE.
The dress of the Chimariko seems to have been to some extent
a compromise between that of the Wintun and the Hupa. Men
apparently wore no breech-clout, merely wrapping a deer-skin
about the waist, and adding to this in winter a deer-skin mantle.
Moccasins were worn only in the winter months. Women wore a
buckskin fringe or apron in front, reaching from the waist to the
knee, and about ten inches in width. A second apron or half-
skirt was also worn behind, similar in general to those worn by
the Hupa, but plain and unfringed. A basket cap was worn on
the head. In winter time men wore snow-shoes, which were made
by bending a hazel stick in a circle or hoop, and tying to this two
cross-sticks at right angles to each other. The foot was securely
tied on by a buckskin lashing.
Bodily decoration and ornament were more restricted than
among the Hupa. Dentalia and abalone were used to some extent,
as was also a variety of small cylindrical beads, said to have been
made of bone. All of these were, however, sparingly employed.
Dentalia, if large, were sometimes wrapped spirally with narrow
strips of snake-skin, and were measured by the string, the unit of
length being from the thumb to the tip of the shoulder.
The ears were generally pierced, but not the nose, and tattoo-
ing was less elaborate than among the Trinity Wintun. These
latter tattooed the whole cheek up to the temples, and also the
chin, whereas the Chimariko, like the Hupa, confined themselves
to a few lines on the chin only. The tattooing was restricted to
the women alone, and was effected by the same method as among
the Shasta, namely by fine, parallel cuts rather than by puncture.
The process was begun early in life, and the lines broadened by
additions from time to time, until in some cases the chin became
an almost solid area of blue. Certain women were particularly
skillful in the work, and were much in demand.
The food supply of the Chimariko was formerly abundant.
The Trinity River supplied them with ample quantities of
salmon, which were split and dried in the usual manner, and
preserved either in this or in powdered form. Eels were another
important source of food. Deer, elk, and bear constituted the
VOL. 5] Dixon. — The Chimariko Indians and Language. 299
larger part of the game supply, in addition to which mountain-
lion and several other animals supplied an occasional meal.
Yellow- jacket larvae were considered delicacies, but grasshoppers
and worms, relished by the Sacramento Valley tribes, were not
eaten.
As among most California Indians, vegetable products, and
particularly acorns, formed a large element in the food supply.
The acorns were prepared and eaten in the same manner as among
the Hupa and Maidu.4 Grass-seeds of various kinds, pine-nuts,
berries, and roots of several varieties were gathered in large
quantities, and eaten either fresh or dried.
In cooking, deer-meat was either roasted or boiled, whereas
for bear-meat only the latter method was practiced.
None of the old type of houses built by the Chimariko now
survive. As described they were roughly similar to those of the
Hupa, but ruder. The structure was made of fir-bark slabs, and
in shape was round or oval. The usual diameter of the house
was from ten to fourteen feet, and the interior was as a rule
excavated to a depth of about one foot. The ridge-pole was
supported by two posts, and the simple gable roof, in general like
that of the Hupa, was not provided with any earth covering.
The low side- walls were formed of vertical slabs of bark. At one
end of the house was the door, small, but not rounded, and closed
by a movable piece of bark. At the end opposite the door was a
small draught-hole, through which game was always hauled in.
Along the sides of the house were the sleeping places, consisting
of beds of grass, leaves, and pine-needles, covered with skins.
In addition to this dwelling house, awa', the Chimariko had a
sweat-house, ma'tta. This was circular, excavated to a depth of
two or three feet, and had the fireplace somewhat back of the
center. The roof was of brush and earth, without any smoke-
hole. Houses of this type would accommodate eight or ten men,
and in these houses were held the so-called sweat-dances. This
type of house seems on the whole to be rather more like the earth
lodges of the Sacramento Valley than the taikyuw of the Hupa.
It is stated that there were no menstrual lodges of any sort.
4 Goddard, P. E., Life and Culture of the Hupa, Univ. Calif. Publ. Am.
Arch. Ethn., I, pp. 21-29; Dixon, R. B., The Northern Maidu, Bull. Am.
Mus. Nat. Hist., XVII., pp. 184-187.
300 University of California Publications. [AM- ARCH. ETH.
The furnishings of the houses were simple. Baskets exclu-
sively were used for storage and cooking, and the soap-stone
troughs and vessels of the Hupa appear to have been lacking.
For stirring acorn-mush a simple paddle was in use. Informa-
tion as to spoons was contradictory, one informant declaring that
carved spoons like those of the Hupa5 were employed, the other
that this was not the case. The cylindrical wooden trunks of
the Hupa were not known.
Knives and arrowpoints were as a rule made of obsidian,
obtained either from the Wintun or the Redwood Creek Indians.
Both informants declared that no axes or adzes were made, and
that trees, if cut, were laboriously hacked with small knives.
The bow was of yew as a rule, flat, sinew-backed, and resem-
bling the usual type of bow in Northwestern California.6 Arrows
were generally made of syringa, and were carried in a quiver of
raccoon, wild-cat or fawn skin. In shooting the bow was held
horizontally. For armor, the Chimariko used an elk-hide robe
coming down to the knees, the heavy skin of the neck standing up
in front of the face. Slat or stick armor is said not to have been
used.
Canoes were not made by the Chimariko, and rivers and
streams were crossed by swimming, or on rude rafts, built of logs.
Pipes were made, according to one account, similar to those
of the Hupa, with neatly formed stone bowls.7 Other accounts,
however, state that the pipe was much cruder, and made like that
of the Wintun, without stone and with a large bowl.
For musical instruments the Chimariko made chief use of
the flute. This had four holes, and was used chiefly in courting.
Rattles are declared to have been only sparingly used.
Fish-spears were, like the arrows, made of syringa, and had
bone points. Nets, apparently identical with those of the Hupa,
were largely used in catching salmon. Basketry, of which no
specimens now survive, was considerably developed. The baskets
were exclusively of the twined variety, and in pattern were
declared to have been similar to those of the northern Wintun.8
s Goddard, op. cit., pi. 16.
e Ibid., pi. 11.
7 Ibid., pi. 17.
s See Kroeber, A. L., Basket Designs of the Indians of Northwestern
California, Univ. Calif. Publ. Amer. Arch. Ethn., II, pi. 21 and passim.
Dixon, E. B., Basketry Designs of the Indians of Northern California Bull
Amer. Mus. Nat. Hist., XVII, pp. 17-19, pi. XXIII, XXIV
VOL. 5] Dixon. — The Chimariko Indians and Language. 301
SOCIAL ORGANIZATION.
The information secured in regard to the social organization
of the Chimariko is unfortunately rather scanty. In common
with most California tribes, there was no trace, apparently, of
any clan organization, and the only social units were the various
village communities. Each such village group had its chief or
head-man, whose position was usually hereditary in the male line.
If the natural successor was, however, thought unfit, some one
else was elected. The chief led his people in time of war, and
seems to have exercised considerable control over the members
of the village group.
Any type of social stratification into classes, seen in a rudi-
mentary form among the Hupa, and increasingly northwards
into Oregon and Washington, appears here to be lacking; and
slavery, which was a regular institution among the Hupa, was
not known.
The whole area occupied by the Chimariko was a common
hunting ground, and fishing places in the river are also said to
have been public property, without any evidence of private
control as among the Shasta and other neighboring peoples.
The Chimariko were, in general, monogamic. Wives were
usually bought from parents, although sometimes a girl would
be sent by her parents, as a wife, to a man who was famed as a
good hunter and a reliable man. If the girl disliked him, she
would bite his hands, and scratch him, until he sent her back
to her home. The levirate was a common custom, and if a man 's
wife died soon after her marriage her family were bound to give
him her sister, or some near relative, as a second wife. For this
substitute wife, no additional payment was required.
Puberty ceremonials for women were as a whole simple. The
girl had to remain secluded in the house for a period of about
a month. Much of this time she was obliged to lie down, and
be covered up with skins. She was subject to many food restric-
tions, and ate sparingly, always alone, at dawn and sunset.
Throughout the period of her seclusion she was obliged to use
a scratching-stick. At times, she was supposed to dance, usually
outside the house. In these dances her hair, cut in a bang on
302 University of California Publications. [AM. ARCH. ETH.
the forehead, was made with pitch into a series of tassels or
tassel-like ringlets, and these were long enough to fall down over
her eyes. "When the period of seclusion was over, there was
generally a feast given by her parents, and another dance, and
then the whole was regarded as completed. The ceremony was
apparently not repeated at any of the subsequent menstrual
periods.
At childbirth a woman was subject to food restrictions, and
had to remain in seclusion for two or three weeks.
But little information was obtained in regard to funeral cus-
toms. Cremation was declared never to have been practiced, the
body always having been buried. The ceremony if possible took
place on the day of the death, and a considerable quantity of prop-
erty, both personal and gifts from relatives, was placed with the
body in the grave. Widows cut their hair short, and ' ' cried ' ' for
a month, but did not put pitch on their faces and heads. The
house of the deceased was sometimes, but not always, destroyed.
The persons who dug the grave were considered unclean, and
had to undergo a five days' fast, and then bathe before they
might again take up their regular life.
The chief gambling game of the Chimariko was the wide-
spread ' * grass-game ' ' of Central California.9 It was played here
by two players on a side, each player having a single, unmarked
bone or stick about two inches long. One side guesses while the
other "rolls," shuffling the bones from hand to hand, wrapping
them in small bunches of grass, and then presenting their hands,
containing these bunches of grass, to the other side that they may
guess the relative position of the two bones. Each side is said to
have started with ten counters, and one side or the other must
win all twenty to come out victor. Details in regard to methods
of counting could not be secured.
The cup and ball game, played with salmon vertebrae, was
in use ; also cats-cradle ; and a game in which objects were thrown
at a pin or a post, as in quoits.
» Dixon, R. B., The Northern Maidu, Bull. Am. Mus. Nat. Hist., XVII,
pp. 209-216.
VOL. 5] Dixon. — The Chimariko Indians and Language. 303
KELIGION.
The religious ceremonials of the Chimariko appear to have
been more like those of the Shasta than of any other of their
neighbors, in that they had no other dances except those of the
shaman.
There were, it seems, both men and women shamans, and they
might or might not inherit their position. The sign that a
person was destined to become a shaman was a series of dreams.
These were, in the case of a man, often the result of solitary
visits to remote mountain lakes, in which the person would bathe
at dusk. In these dreams, instructions were given the neophyte
by various supernatural beings, and these directions must be
followed exactly. Later a full-fledged shaman came and put a
''pain" into the mouth of the new member. This ceremony was
accompanied by dances, held out of doors, the neophyte wearing
a buckskin skirt painted red in stripes, and holding a bunch of
yellow feathers in the hand. Details of this dance could not be
obtained. In doctoring, the shaman was usually seated, and
after singing for some time, sucked out the pain, which was
generally a small, spindle-shaped object from one to two inches
in length. The pain once extracted, melted away and dis-
appeared in the shaman's hand.
Apart from the dance held by the shaman neophyte, and that
already alluded to in speaking of the girls' puberty ceremony,
the Chimariko seem to have had nothing except the so-called
sweat-dance. This was a very simple affair, participated in by
men alone, dancing without clothing and indoors. One member
sang, and beat time on the ground with a stick. So far as could
be learned, all the typical dances of the Ilupa, Karok, and Yurok
were wanting, and the Chimariko did not even attend them when
held by the Hupa, as did the Shasta with the Karok.
In the summer time occasionally people would hold the
"round-dance" merely for pleasure. This consisted simply in
a number of people dancing around in a circle, without orna-
ments or paraphernalia of any sort, and was repeated as often
as desired. It seems to have had little or no religious or cere-
monial importance.
304 University of California Publications. [ AM- ARCH. ETH.
Of the mythology of the Chimariko, only one or two frag-
ments could be obtained. Concerning the creation, it is said that
the dog was the most powerful being. He knew everything
beforehand, and told the coyote that a great wind was coming,
which would blow all people away. He counselled the coyote to
hold tightly to a tree, but when the wind came, the coyote
whirled round and round, twisted the tree off, and blew away.
Later the coyote returned, and the dog sang songs over him,
and made him strong. The dog next prophesies a flood, and to
escape it the two build a house of stone with an underground
chamber. The flood comes, and all other people are destroyed,
except the frog, mink, and otter, and one man. The flood sub-
sides, finally, and the man finds a small fragment of bone in the
canoe in which the frog has taken refuge. This piece of bone
he preserves in a basket, and it later comes to life as a girl child.
The man marries the child, and from this pair all Chimariko are
descended. There is possibly an element of missionary teaching
in this tale, but it constitutes all that could be learned in regard
to ideas of the origin of things.
The second fragment secured deals with a man who had two
wives. Unsuccessful in hunting, he cuts off one leg and brings
this back as game for the household. Next day he brings back
his entrails and finally his other leg. The wives suspect what
he has done and refuse to eat the meat, finally leaving him
secretly while he sleeps, and running away.
There is finally a brief statement in regard to the securing
of fire. The coyote suggests that all animals unite in an attempt
to steal fire from the person who owns it. Several try to reach
the place where it is kept, but give out before arriving. Finally
Coyote himself tries, and succeeds in reaching the house, to find
all away but the children. He outwits them, seizes the brand,
and runs away. He is pursued by the father when he returns,
and is almost caught, but throws the brand away, setting the
whole country on fire, and thus escapes. In the fire the fox is
burned red.
These tales do not show any close resemblance to any
recorded from the Hupa or Wiyot, as representatives of the
Northwestern Californian culture. As little relation appears to
VOL. 5] Dixon. — The Chimariko Indians and Language. 305
the tales known from the Wintun. With the tales from the
Shasta there appears to be slightly greater similarity, although
here the agreement is not at all striking. At best, however, these
fragments do not offer very satisfactory material to judge from,
and the most that can be said is that what association there is,
appears more clearly with the Shasta than with any other of the
stocks in the vicinity.
CONCLUSIONS.
From the foregoing account of the Chimariko, meagre though
it is, we may draw certain conclusions in regard to their general
culture, and their relation to the surrounding cultures.
Living in close proximity to the Hupa, they nevertheless do
not seem to have assimilated themselves at all closely to the
Northwest Californian culture, of which the Hupa are represen-
tative. They feared the Hupa, and fought against them, allying
themselves rather in sympathy and to some extent in culture,
with the Northern Wintun and the Shasta. Like the latter they
lacked most of the distinctive features of both the Central and
Northwestern Californian cultures, and seem to have occupied
a kind of intermediate position between the two. In their
material culture they were colorless, and this lack of any
strongly marked characteristics is also apparent in their social
organization and religious beliefs.
Any attempt to discuss the past history or determine the
movements of the Chimariko must be almost wholly speculative.
On the one hand we may regard them as the remnant of a once
much larger stock, subjected to pressure and attack on several
sides, and so reduced to the small compass and unimportance
which were theirs when discovered; on the other, we might
perhaps assume from their cultural colorlessness and lack
of close agreement with either the Northwestern or Central
Californian cultures, that they are more closely affiliated with the
Shastan stock, which appears to have been pushing in a south-
southwesterly direction. With them also, as already stated, such
resemblances as may be noted in the myths are most apparent.
The two outlying dialectic groups of this stock, the Konomihu
and the New Eiver, apparently occupy advance positions beyond
306 University of California Publications. [AM- ARCH. ETH.
the natural physiographic boundaries of the main area of the
stock. Moreover, the language of the Chimariko shows in general
greater similarities both formal and lexical, to the Shasta than
to either the Hupa or the Wintun. These similarities, which are
discussed in the linguistic portion of the paper, in fact are so
numerous as to make it seem most likely that the two languages
are genetically related. Further, it was among the Shasta,
chiefly, that the remnants of the Chimariko took refuge when
they fled from the Trinity River in the sixties. The paucity of
material secured in regard to the Chimariko culture of course
adds to the difficulty, and as usual in California, we get no aid
here from any tradition of migration or earlier habitat. All
things considered, the second of the above two suggestions
appears the more reasonable, and we may conclude that, so far
as the evidence goes, the Chimariko are to be regarded as related
culturally most closely to the Shastan stock, and in origin prob-
ably forming part of it. Their historical affiliations therefore
run northward and northeastward towards the interior of south-
western Oregon.
VOL. 5] Dixon. — The Chimariko Indians and Language. 307
PART II. LANGUAGE.
INTRODUCTION.
The material upon which the following sketch of the
Chimariko language is based, was collected in the summer of
1906 on the New River, and at Willow Creek or China Flat, in
Trinity County, California. The bulk of the material was
obtained from Mrs. Dyer, probably the last full-blood Chimariko
survivor, and from Friday, a man who, although not of Chim-
ariko descent, yet spoke the language fluently, and had lived
much of his life with the people. Owing to Mrs. Dyer's age and
lack of teeth, she was not a very good informant, and some of
the phonetic uncertainty is probably due to this fact. Previous
to the writer's visit in 1906, short vocabularies and some gram-
matical material had been collected by Dr. P. E. Goddard and
Dr. A. L. Kroeber, in part from the same informants. This
material has been placed at the author's disposal. The only
other available source of information on the language is Powers'
vocabularies in his Tribes of California, and these have been
used in connection with the more recent collection.
It is to be regretted that a larger mass of texts, and of a
more satisfactory character, could not have been secured, as
these are so necessary for a clear understanding of the language,
and to check information obtained in other ways. It is felt,
however, that the material here presented affords a reasonably
complete sketch of the main features of Chimariko, although
certain details still remain obscure.
PHONETICS.
The vowel sounds occurring in Chimariko are i, e, a, o, u. As
a rule the vowels are not short enough to be obscure, the only
exception being in the the case of e, written E when obscure.
Doubling of vowels or their extreme length, particularly in the
case of a and o, is not uncommon, and the language is apparently
308 University of California Publications. [AM. ARCH. ETH.
fond of combinations of two vowel sounds, separated by ', a faint
glottal catch. The sound of 6, although occurring, is not common.
There is some doubt as to whether long open e should not be
written a. A broad a or open o sound resembling English aw has
been represented by a. Of all the vowel sounds, a is by far the
most frequent. Nasalized vowels do not occur, and the infre-
quency of a, o, and ii, so common in the adjacent languages, as
for instance the Shasta, is noticeable. The vowels may be repre-
sented as follows :
i i
6 e e E
a a a
5 o 6
u u
In the consonants, the sonant group is somewhat more de-
veloped than the surd. A true b seems to be lacking, although
an intermediate sound, between surd and sonant, occasionally
occurs. Of the two sonants g and d, neither is common initially,
the latter perhaps never so occurring, and generally being found
in combination with n as nd. The velar surd stop q is of moder-
ately frequent occurrence, but its corresponding sonant is absent.
Nasals are represented only by n and m, n(ng) being absent. The
surd 1 sounds common in the languages adjacent, are absent,
although ordinary 1 is common. There are apparently two r
sounds. Besides the ordinary, rather strongly trilled r, there is a
velar or uvular r, almost equivalent to spirant guttural x. T fol-
lowed by r seems to be a sound similar to tc, as one was often
written for the other. A single instance of the use of an inter-
dental, 0, has been noted. The consonants in Chimariko may be
shown as follows:
q x
k g k'10
Id s, c (=sh) 010 n
p 6 m
ts, tc dj
1, r, r
y; w; h,v
10 It is not certain whether 6 represents a stop or a spirant. Several
California languages possess a t whose interdental quality causes it to
resemble English th. The character <, whether following k or another
sound, indicates aspiration.
VOL. 5] Dixon. — The Chimariko Indians and Language. 309
INITIAL SOUNDS.
Although all the simple vowels occur initially, e and especially
o are rare, a being by far the most common. The tendency for
words to begin with vowels is only moderately strong, perhaps
one-fourth falling into this class. Of the semi-vowels, y is initial
but rarely. Of the consonants, g, d, &, and r do not occur initially,
and 1 and n are rare. The most frequent initial consonants are
h, k, q, tc, x, p, s or c, m, t. Syllables begin most usually with
a consonant or double consonant.
TEEMINAL SOUNDS.
All vowels except o have been found to occur finally, u and e
however being rare, and a by far the most common. Vowels are
terminal sounds in perhaps three-fourths of the words noted.
Of consonants, the only ones which rarely appear finally are &,
q, x and h. The most common are n, r, 1, and t. Syllables very
frequently end in a consonant, and the typical monosyllabic
stem is formed of either consonant-vowel, or consonant-vowel-
consonant.
DIALECTICAL DIFFERENCES.
In one point the material secured from the informant Friday
differs rather regularly from that obtained from Mrs. Dyer. Very
generally 1 was used by the former, where r was heard from the
latter. There was also a less frequent substitution of s for c.
The fact that Mrs. Dyer had but very few teeth may in part
account for these differences, but in not a few cases the same
person would speak the word sometimes with r and sometimes
with 1, or the sound would be very doubtful, as between the
two.11 The difficulty was most noticeable where the sound was
terminal. It is possible that there may have been a real dialectic
difference, but the opportunity of determining this point with
any certainty was lacking, owing to the fact that Mrs. Dyer
represents one of the two last surviving members of the stock,
and Friday is not a native Chimariko.
11 This was also the experience of Dr. A. L. Kroeber, who at times found
difficulty in distinguishing d from 1 and r, though he states that Friday
frequently spoke 1 where Doctor Tom, another informant, used r.
310 University of California Publications. [ AM- ARCH- ETH-
COMBINATIONS OF SOUNDS.
Combinations of vowels are frequent, and several diphthongs
are in use, as ai, ei, oi, 6i, au and eu. Consonant combinations
occasionally occur at the beginning, and less frequently at the
end of words, the initial combinations noted being tq, tx, trx,
px, sr. Combinations of two consonants within words are very
common. In such combinations there is wide latitude as a whole,
although the following restrictions may be noted. Both q and x
are unknown as initial members of combinations. Of the sonants
&, d, and g, the first is never, and the others very rarely first
members, and the labials are also, as a rule, unusual in this
position. Combinations of three consonants are not wanting, the
following having been observed : ntx, ndr, mtx, mpx, trq. Com-
binations of consonants at the beginning of syllables occur quite
frequently, tr, tx, tcx, kl, km, and px being the most common.
INFLUENCE OF SOUNDS ON ONE ANOTHER.
Chimariko is in accord with many of the languages of
Northern Central California, in that there is little apparent
modification of sounds through juxtaposition. There is a slight
tendency for the connecting vowel between the pronominal prefix
and the instrumental prefix, or the pronominal prefix and the
verbal stem, to show some relationship to the vowel of the stem.
This is, however, noticeable only in the case of o and u and
perhaps a stems. In these cases, the connecting vowel is either the
same as that of the stem, or near it in the regular vowel series.
Such instances are retroactive. In other cases, the influence is
proactive, the vowel of the negative prefix being assimilated to
the vowel of the pronominal prefix, where this changes in the
first person plural, as tcaxawini, I am old, tcoxowini, we are old.
So far as consonants are concerned, euphonic and other changes
in sound are not of very common occurrence. The following are
the more important of those noted. K is sometimes softened to x,
owakni becoming owaxni, and is generally elided before x, as in
yeta(k)xani, I shall sing. One instance occurs where x is re-
placed by w: ixusni, I blow, qowusni, ye blow. For euphony,
m is sometimes inserted after a before d, x, or g. In some cases,
VOL. 5] Dixon. — The Chimariko Indians and Language. 311
g changes to x after tc. There are a number of instances where
one stem-consonant may be replaced by another without apparent
change of meaning, as : mum, muk ; sum, sux ; sim, six ; am, ak ;
tcut, tcuk ; pen, hen ; pat, hat. In these cases t and m are replaced
by k or x, and p by h. Contraction occurs not uncommonly, as in
yaatciman for yayatciman; natcidut for noatcidut; -wax, -wak,
-wok, -wauk for -watok.
SUMMAEY.
In general Chimariko may be said to be simple and regular in
its phonetics. It is not so smooth and soft as are Maidu, Wintun,
and Yana and some other languages of the Central Californian
area, but is considerably more so than the Shastan languages,
and those of Northwestern California. The relative absence of
sonants and spirants, and of velars and laterals, is characteristic.
The considerable frequency of consonant combinations renders
the language less transparent in structure than the Maidu or
Wintun, but the slight degree of phonetic modification saves it
from any considerable obscurity.
REDUPLICATION.
As compared with some of the adjacent languages, Chimariko
makes comparatively little use of reduplication. Employed little
if at all as a grammatical form, it occurs only sparingly in the
names of a few birds, animals, and plants. In the case of the bird
names, most, if not all, show clearly onomatopoeia. Color adjec-
tives, it is interesting to note, do not appear to be reduplicated.
The following cases of reduplication have been noted :
a 'a, deer himimitcei, grouse
pipilla, chipmunk lalo, goose
tsokokotci, bluejay tceitcei, buzzard
xaxatcei, duck tsadadak, kingfisher
yekyek, hawk. hutatat, crane
masomas, red-salmon
COMPOSITION.
Investigation of the processes of composition and derivation
for purely etymological purposes, does not reveal a very exten-
sive use. The following cases illustrate the principle examples
noted :
312 University of California Publications. OM- ABCH. ETH.
aqa, water
aqa-qot, aqa-kat, river ("at the water "?)
aqa-reda, aqa-tceta, ocean (probably "water-large")
aqa-xatsa, spring, "water-cold"
apu-n-aqa, "fire-water," whiskey
tcitei-aqa-i, " manzanita-water, ' ' cider
aqa-matcitsxol, water-fall, "water-dust"
asi-n-alla, sun, day-sun
himi-n-alla, moon, night-sun
hi-pxa, intestine
hi-pxa-dji, skin, bark
ama, earth, place, country
ama-yaqa, sand
ama-idatci-ku, nowhere
ami-tcxamut, earthquake
wee, antler
wec-naqalne, spoon
tira, di'la, bird
tira-cela, teila-tcele, blackbird
-sot, eye
-so-xa, tears (eye-water?)
-sot-nimi, eyebrow
-su-nsa, eyelash
xuli, bad
xuli-teni, left hand
ho-akta-xoli-k, lame
hisi-kni, good
hisi-deni, right hand
-kos-, to blow
i-kos-eta, wind
apu, fire
apu-n-aqa, fire-water
apu'-natxui, fire-drill base
apo-tcitpid-aktca, smoke-hole
tcim-ar, person, Indian
tcim-tukta, white man
acot-n-o-iunul, ' ' winter-salmon, ' ' steelhead
umul-itcawa, "salmon-large," sturgeon
pa, to smoke
oni-pa, pipe
VOL. 5] Dixon. — The ChimariJco Indians and Language. 313
atcxu, net
atcxu-nde, rope
a 'a, deer
a 'eno, aanok, elk
am, ama, eat
ame-mtu, hungry
hime, himi, night
hime-tasur, hime-tacus, morning
himi-n-alla, moon
hime-da, to-morrow
himok, evening
himok-ni, night
himoq-anan, noon
himi-santo, "devil"
itri-, to grow
itri, man
itri-lla, boy
itri-nculla, old man
itci-la-i, my father
itra-xaid-eu, chief
itri-dusku, old maid
Other instances appear in the Chimariko-English vocabulary,
in which derivatives are grouped under stems. Compare there,
for instance, tcemu, sky, tea, hand, txa, leg.
In several of the above instances, an -n- appears between two
nouns that are joined in composition : apu-n-aqa, asi-n-alla, himi-
n-alla, acot-n-o-umul.
Some verb stems are identical with body-part terms that
execute the action of the verb.
cam, sem, ear, or to hear
tu, wing, feather, or to fly
pen, tongue, or to lick
Derivation is by suffixes, of which the most important are:
•alia, -ulla, -olla, diminutive, especially on names of animals:
xar-ulla, xal-ala, baby
tcitcam-ulla, apxantc-olla, fox
hemox-ola, jack-rabbit
ipuit-ella, bluebird
itr-illa, boy
itrinc-ulla, old man
cunh-ulla, old woman
314 University of California Publications. [AM- ARCH. ETH.
punts-ulla, girl
oel-ulla, bachelor
o-ella-i, my son
mas-olla-i, my daughter
itc-illa-i, my father
mag-olla-i, my uncle
tcisum-ulla, orphan
pasindjax-ola, water-ousel
pip-ilia, wis-illa, chipmunk, beaver (?)
poq-ella, cooking basket (pok, to wash)
citc-ella, sitc-ela, dog (citc-iwi, wolf)
cid-ulla, a spring
tumtit-ella, swallow
aw-illa, who(?)
maidjahutc-ulla, Yocumville
-na, tree, wood, stick, bush, plant:
apu'-Ena, fire-drill, lit. fire-wood
axac-na, puktca-Ena, chaparral
etxol-na, madrone
haqew-ina, sugar-pine (haqeu, the cone)
hau-na, tinder
hawu'-una, grass
hepuitci '-ina, live oak
kipi'-ina, fir
mune'-Ena, black oak (muni, the acorn)
mutuma-na, redwood (mutuma, canoe)
qapu-na, deer brush
ipxadji '-ina, triipxadji '-ina, maple
pakto'-Ena, alder
t&uteu-na, fern
tseli-na, gooseberry bush
tcimia-na, serviceberry bush
tcitca-na, manzanita
tsuna-na, digging stick
xaxec-na, poison oak
yaqa-na, white oak
yutxu-ina, tan-bark oak
-eu, forms nouns from verbal stems:
aqed-eu, wild oats
ahat-eu, dentalium
axad-eu cat's cradle
ha'-eu, mortar basket
haq-eu, sugar-pine cone
ham-eu, food (am, ama, eat)
habuked-eu, slave
hekot-eu, tattoo
hiektcand-eu, woman's skirt
hitcumudad-ehu, cup and ball game
ho'-eu, board
VOL. 5] Dixon. — The Chimariko Indians and Language. 315
hohankut-eu, fish spear
hap-eu, acorn soup
hasunwed-eu, spear
isekdad-iu, tongs
itraxaid-eu, chief
petson-eu, grass-seed
tremamutc-eu, thunder
tcen-eu, acorn-bread
trun-eu, belly
xapun-eu, bow
-Tctca, -uktca, -gutca, instrument or object for. As all the forms obtained
begin with a vowel or h, it seems that they contain the pronominal prefix
of the third person.
apo-tcitpid-aktca, smoke-hole
atcib-uksa, arrow-flaker
haim-uksa, ham-uktcu, ax
hamame-gutca, fish-line, hook
hama 'an-aksia, table (ama, eat)
hatciinar-utsa, bed
hax-aktca, deer trap
hemuim-ektsa, split stick rattle
heuma-kutca, grass game
hiasmai-gutca, paddle
himi-gutca, sling
himinid-uktsa, red lizard
hipun-aktca, button
hisusamd-aksia, window
hiuxi-gutca, saw
hiwoanad-atsa, chair
hose-ktca, hasus-akta, quiver
hatsi-ktca, fire-drill (hatsir, make fire)
hatsi-na-ktca, cedar (-na, wood)
ixa-gutca, thief
ixod-akta, clock
opum-aktca, storage basket
•ar:
teim-ar, man
punts-ar, woman
at-ar, fish-spear (at, to hit)
kos-ar, crane
Perhaps also:
tsat-ur, grasshopper (tsat, fishweir)
akwec-ur, gray squirrel
tsabok-or, mole
pis-or, quail
himetas-ur, morning
-xol, -xal, -xul:
matcits-xol, or matre-pa, dust
aqa-matcits-xol, waterfall
316
University of California Publications. [AM- AECH. ETH.
patc-xal, cocoon rattle
t'amitc-xul, red ant
petc-xol, hawk
sap-xel, spoon
et-xol-na, madrone-tree
-ted, on names of animals, especially birds. The syllable preceding the
suffix is usually reduplicated, and therefore probably often onomatopoetic :
himimi-tcei, grouse
xaxa-tcei, duck
tcukuku-tcei, owl
konana-tcei, woodpecker
trelek-tcei, humming-bird
tsokoko-tci, blue-bird
exoi-tcei, otter
qdpxami-tcei, fisher
qerek-tcei, humming-bird
-tada, suffix of tribal names:
maitrok-tada, Hyampom people
qataiduwak-tada, Arcata Wiyot
hadinaktco-hada, Cedar Plat, a place (hatsinaktca, cedar)
-dji, -dje, local suffix:
aqi-tce, Salt Eanch (aqi, salt)
tsudamda-dji, Burnt Eanch
paktona-dji, Patterson '& (pakto'Ena, alder)
maidjatcu-dje, Cecilville (maitra, a flat or bench)
hituai-dje, Willow Creek
and many others given in the list of place names in the vocabulary.
-ma, -mu, on place names:
tcitcan-ma, Taylor's Flat (tcitca-na, manzanita)
tcintxap-mu, Big Flat (tcintcei, sun-flower)
tranqo-ma, Hyampom
hisae-mu, Weaverville
-matci, on names of seasons:
ahan-matci, summer
kicu-matci, spring
kicu-matci, spring (kisum, crane)
qa-suk-matei, when
-ckut, privative:
aquye-ckut, tail-less
itra-ckut, handless
hu-po-ckun, footless
puntsarie-ckut, wife-less, bachelor
itri-d-usku, old maid
-gu, -leu, negative; perhaps also indefinite:
xani-gu, by and by
curai-gu, some time ago (sul, long ago)
patceam-ku, something (patci, what)
patci-gun, no
amaidatci-ku, nowhere
VOL. 5] Dixon. — The Chimariko Indians and Language. 317
-da, on terms of direction:
wise-da, down-stream
wai-da, up-stream, east
qadai-da, south
xunoi-da, north
tcem-da, across stream
tranmi-da, down-stream
Possibly also:
hime-da, to-morrow
-'i, on terms of color and other adjectives, both syllables of the stem
showing the same vowel:
tcele-Ji, black
mene-'i, white
wili-'i, red
sote'-i, blue(?)
tono'-i, dull
mata-'i, clean
cupu-i, sharp
-in, -7i, -ni, on adjectives, is evidently the verbal suffix indicating present
or incompleted action:
atcxum-ni, dry
elox-ni, hot
hadoha-n, straight
hemudadja-n, bitter
hiqui-ni, sweet
hisik-ni, good
hitcu-n, hitcu-Eni, long, high
hoqata'-Eni, square
hukena-n, deaf
hutcolana-n, empty
hutcula-n, low
quoyo-in, sour
kumitc-in, all
lo'ore-n, soft
luyu-in, smooth
nodaduh-ni, rough
pepe-'in, thick
p'qele-'in, crooked
tqe'er-'in, thin
tcele-'in, dirty
tcuxunm-in, deep
tcxale-n, light
xe'ire-n, xere'-in, narrow, wide
xodala-n, poor
xuitcula-n, short
For grammatical purposes, affixation is chiefly used. The
following list of affixes comprises those which have been deter-
mined with any certainty :
318 University of California Publications. [AM. ARCH. ETH.
A. PEEFIXES OE SUFFIXES.
Pronominal :
tc, first person singular. Prefixed or suffixed as subject of intransitive
verbs, with adjectival stems. Prefixed as object of transitive
verbs. Prefixed as possessive, with nouns where possession is
inherent.
i, y, first person singular. Prefixed or suffixed as subject of intransi-
tive verbs, with verbal stems. Prefixed as subject of transitive
verbs. Suffixed as possessive with nouns where possession is
accidental.
m, mi, second person singular. Prefixed or suffixed as subject of
intransitive verbs. Prefixed as subject or object of transitive
verbs, or as possessive with nouns where possession is inherent.
Suffixed with nouns where possession is accidental.
n, second person singular. Imperative. Prefixed.
h, ', third person singular and plural. Prefixed (as h) or suffixed
(as * ) as subject of intransitive verbs. Prefixed as possessive with
nouns where possession is inherent.
tea, tco, first person plural. Prefixed or suffixed as subject of intransi-
tive verbs, with adjectival stems. This suffix is distinguished from
singular tc- by change of vowel. If the singular has a as connect-
ing vowel, the plural has o, and vice-versa. Prefixed as object of
transitive verbs.
tee, first person plural. Suffixed with nouns where possession is acci-
dental.
ya, we, w, first person plural. Prefixed or suffixed as subject of in-
transitive verbs, with verbal stems. Prefixed (ya-) as subject of
transitive verbs.
q, qo, qe, second person plural. Prefixed or suffixed as subject of
intransitive verbs. Prefixed as subject or object of transitive verbs.
Suffixed as possessive with nouns where possession is accidental.
Affix used with verbal stems :
x, g, k. Negative affix, with variable connecting vowel. Used either
as prefix or suffix, or both.
B. PEEFIXES.
Instrumental, with verbs:
a- with a long object
e- with the end of a long object
ma- ?
me- with the head
mitci- with the foot
tc- T
tcu- with a round object
tu- with the hand
wa- by sitting on (?)
VOL. 5] Dixon. — The Chimariko Indians and Language.
319
C. SUFFIXES.
With pronominal stems:
-owa
With nominal stems:
Locative, instrumental.
-dan, -danku
-mdi, -mdu
Miscellaneous.
-hni
-tan
-rotpin
-gulan
-abo
Combined with the independent pronouns of
the first and second persons to form the
inclusive and exclusive first person plural.
ablative
instrumental
many
many
only a, just a
merely, only (Cf. negative affix -g)
also, too
With verbal stems:
Ideas of motion or direction,
-dam, -tarn, -ktam down
-Ema
-Enak
-ha
-hot
-lo
-mi
-puye
-ro
-sku
-smu
-tap
-tpi
-usam
-xun
Modal, temporal,
-ak
-n, -ni, -in
-sun
-xan, -gon
-soop
-dialhin
-hun
-pum
-wet
-tcai
-eye
-ye
into
into
up
down
apart(f)
down(?)
around, about
up
towards
across
out
out of
through
into
completed action, past
incompleted action, present
present. Used apparently as the auxiliary
verb to be.
future. (Former with verbal, latter with
adjectival stems.)
conditional
dubitative
continuative
iterative
continuative
desiderative(f)
reflexive
interrogative
320 University of California Publications. [AM. ARCH. ETH.
-a interrogative
-pu interrogative
-da, -ida, -inda, -tinda present participle
Miscellaneous.
-tci Used to indicate plurality, generally of the
object, but occasionally of the subject,
-nan, -an A general verbal suffix of uncertain meaning,
possibly temporal (Of. -ni, -in).
With all classes of stems :
-ot, -ut, -op A suffix apparently with an intensive, or em-
phatic meaning, such as indeed, really,
in truth. It is used with nominal, pro-
nominal, verbal, adjectival, and adverbial
stems.
The above list brings out clearly several features of import-
ance in regard to the Chimariko language. In the first place, it
will be seen from the series of pronominal affixes, that these are
by no means regular in position, appearing sometimes as prefixes,
sometimes as suffixes. It is possible that in some cases they are
also used as infixes. This variability of position of the pro-
nominal elements with regard to the verbal stem is a feature also
found developed among the Shastan languages, which adjoin
Chimariko on the north, and differentiates these two languages
from those which, like Washo, Chumash, Southern and North-
eastern Maidu, have the pronominal elements in an invariable
position. Although there seems to be a strong preference for
prefixation, there are yet a large number of verbs which take the
pronoun suffixed. No logical reason is apparent for the distinc-
tion, such verbs as to sit, to work, to dance, to run, to eat, and
others, prefixing the pronominal elements, whereas to bleed, to
grow, to die, and so on, take them suffixed. The lack of any
logical division is shown still more clearly in the verbs indicating
condition or state. Some, as to be good, to be bad, to be old, have
the pronominal elements prefixed ; others, as to be hot, to be cold,
to be strong, suffix them. Dry belongs to the first class, and wet
to the second. The employment of varied position in the pro-
nominal affixes, to indicate two forms of possession, is interesting.
Where possession is inherent, the elements are prefixed, where
accidental, suffixed.
A further feature brought out by the list, is the great paucity
VOL. 5] Dixon. — The Chimariko Indians and Language. 321
of nominal suffixes. Chimariko not only lacks such indications
for grammatical cases and for number, but also is almost destitute
of locative endings. An instrumental suffix it has, to be sure, but
of locatives the only one noted is an ablative ; there is apparently
no general locative. In this paucity of locative suffixes, Chi-
mariko lies at the other extreme from the majority of the
languages of Central California, which possess a considerable
development of this class of suffixes. Even the neighboring
Shastan languages, although having fewer locatives than Maidu
and Washo, still exceed Chimariko in this particular.
The considerable development of verbal instrumental prefixes,
places Chimariko in this respect in agreement with Washo,
Maidu, Wintun, and the Shastan languages. As is usual, the
suffixes of motion precede those which are modal or temporal. In
general, the large preponderance of suffixes over prefixes places
Chimariko in the class of suffixing languages.
An interesting feature of the language is presented by the
emphatic or intensive suffix -ut, -ot. It is used with the pro-
nominal stems to form the independent pronouns, which are
rarely used except for emphasis, or where the sense is doubtful.
These may therefore be translated I indeed, I myself, and so on.
With nouns, this suffix is used generally to mark either the sub-
ject or the object as the most important in the sentence, as,
citcela hitratinda puntsal-ot, the dog bit the woman (not man) ;
umul-op yekotpumni, salmon (not deer) I kill. In some cases,
curiously, it is used with both subject and object, and in others
entirely omitted. With verbs, its purpose is similar, to emphasize
the verbal idea above any other in the sentence, as, tcimal-ot
hititcex-ot pusua man broke (not cut, burned) the stick. With
adjectives and adverbs it also intensifies the idea contained in the
word to which it is added, as, qa'a trewil-ot nahak, stone large
bring me; eitel-op yekoxan himet-op, dog I will kill to-morrow.
PEONOUN.
Chimariko, differing from a large number of languages in
California, belongs to the class of incorporating languages. There
are thus two forms for the personal pronoun, the independent
and the incorporated.
322 University of California Publications. [AM- ARCH. ETH.
INDEPENDENT PERSONAL PRONOUN.
In general, as already stated, the independent form is rarely
used. A complete paradigm can not be given, as it proved im-
possible to get from any of the informants the second and third
persons plural, they invariably using either the numeral two, or
some word equivalent to many or several. So far as obtained the
forms are as follows :
Singular.
Dual.
Plural.
1.
nout
noutowa (excl.)
mamutowa (incl.)
natcidut
2.
mamut
3.
hamut
It will be seen that, as in so many American languages, the
pronominal stems of the first and second persons are based on n
and m. The independent forms are derived from the stems no-
and mam- by the addition of the emphatic suffix -ut. The form
given for the third person is only rarely used, a demonstrative
form, pamut, paut, pat, generally taking its place. Although
the material secured is not entirely clear on this point, it is prob-
able that there are, in addition to a simple plural formed by the
addition of what is apparently a plural suffix -ate, also both an
inclusive and exclusive form, derived from the first and second
persons singular. On the other hand, it is possible that these two
forms are really the first and second persons dual.
DEMONSTRATIVES.
Two demonstratives are known with certainty. These are
formed with the stem qe-, near the speaker, here; and pa-, at a
distance, there. These stems take the intensive suffix -ut, becom-
ing thus qewot, qat, this, and pamut, paut, pat, that.
INTERROGATIVES.
The interrogative pronouns are derived mainly from a single
stem qo-, qa, and are as follows :
qomas or awilla who
qatci or patci what
qomalla where
qosidadji why
qasuk when
qatala how many
qatcu how far
qatramdu how often
VOL. 5] Dixon. — The Chimariko Indians and Language. 323
NOUN.
CASE SUFFIXES.
As might be expected from its being an incorporating lan-
guage, Chimariko shows no trace of any syntactical cases.
Locative and instrumental suffixes are largely lacking also, their
place being taken in part by a small number of postpositions.
The suffixes of locative or instrumental meaning derivable from
the material at hand are only two : -dan, -danku, a general loca-
tive or more commonly ablative, and -mdi, -mdu, instrumental.
NUMBER.
Number is not indicated in the noun, and no variation for
number is made when nouns are used with numeral adjectives.
There are, however, two suffixes sometimes used to indicate a
collective. These are -hni and -tan, as in qa'ahni, a lot of stones,
many stones; itritan, a crowd, a lot of men. The latter suffix
seems to be a shortened form of hetan, many.
POSSESSIVE.
The possessive is formed by affixing to the noun the proper
pronominal stem. Two classes of possession are recognized,
accidental and inherent. In the former, the pronominal ele-
ments are always suffixed, and are -i, -mi, -ye, -ida,- tee, -qe, -ye,
-ida ; in the latter they are always prefixed, and are tc-, m- h-. It
will be seen that the same form of the pronominal element is
used thus for inherent possession as is employed in intransitive
verbs with stems indicating a quality or condition. Quality or
condition may thus be thought of perhaps as more inherent in
the subject than are motion or action, on stems denoting which
the same pronominal elements are used as to indicate accidental
possession. Examples of the use of the two forms are :
Accidental :
masomas-i my red-salmon awaiM my house
masomas-mi thy red-salmon awa-mi thy house
masomas-ye his red-salmon awa-ida his house
masomas-itce our red-salmon awa'-itce our house
masomas-qe your red-salmon awa-qe your house
masomas-ye their red-salmon awa-ida their house
324 University of California Publications. [AM. ARCH. ETH.
Inherent :
tcu-po my foot tcu-sam my ear
mu-po thy foot mi-sam thy ear
mi-po his foot hi-sam his ear
Some question arises as to the two forms used in the third
person where possession is accidental. The suffix -ye seems to
be merely the interrogative, often found in use with verbs, so
that this form should be translated : " is it his ? " The use of -da
on the other hand offers much difficulty. This suffix is, in its
uses, far from clear, although its normal force, as used with
verbs, is participial.
VERB.
The discussion of the verb may best be taken up under two
headings, first the various affixes used for syntactical or etymo-
logical purposes, and second the stem and such modifications as
it undergoes.
PRONOMINAL AFFIXES.
First in importance are the pronominal affixes. As stated in
speaking of the pronoun, the independent forms are rarely used,
and the subject and subject-object relationship is expressed
instead by incorporated forms.
In the intransitive, the pronominal affixes show some variety
of form, and a rather puzzling irregularity of use. The affixes in
question are as follows:
Singular. Plural.
1. tc, i, y tc, ts, ya
2. m, mi q, qe
3. h, ' h
As compared with the independent forms of the pronoun, it
is evident that there is correspondence in the second and third
persons, the first person being on the other hand entirely distinct.
A further difference lies in the apparent absence, in the affixed
form, of any distinction between inclusive and exclusive plurals.
In use these pronominal elements seem normally to be prefixed,
VOL. 5] Dixon. — The Chimariko Indians and Language. 325
being so used in over seventy per cent, of the cases known. In
the remainder of the instances they are suffixed, with one or two
possible cases where they seem to be infixed. From the small
number of instances of this latter usage, however, it is not pos-
sible to be sure that the syllable following the pronominal
element is really a part of the verbal stem. What principle
determines the use of one or the other of these positions is
obscure, such verbs as sing, work, be good, be blind, taking the
elements as prefixes, whereas grow, die, be hungry, sick, take
them as suffixes. One distinction can however be made, namely
that verbs indicating action or movement invariably take the
pronominal affixes prefixed.
It will be seen that two wholly different forms are given in
both singular and plural for the first person. In the use of one
or the other of these, there is a fairly clear distinction in use.
The first type, tc, is never employed with verbal stems indicating
action or movement, but with those, on the contrary, which
indicate a state or condition. On the other hand, whereas the
second form, i, y, is invariably used with the former class of
verbal stems, it is also employed with the latter, but is then
always suffixed. In most cases, there is no confusion between the
two forms, i.e., if the first person singular is i or y, the first
person plural is ya. A few instances appear however in which
this does not hold, and we have i in the singular, and tc or ts in
the plural. In a limited number of cases also, either form may
apparently be used, as qe-i-xanan, qe-tce-xanan, I shall die,
i-saxni, tca-saxni, I cough. A phonetic basis is to some extent
observable, in that tc or ts is never a prefix when the verbal stem
begins with a vowel. As between i and y, it appears that the
latter is always used before stems beginning with a vowel except
i, whereas i is employed before stems beginning with i or with
consonants. The first persons singular and plural are distin-
guished from each other, where the form tc is used, only by a
change of connecting vowel already pointed out.
The pronominal elements as given, are, when used as prefixes,
attached to the verb by means of connecting vowels. These, as
stated in discussing the phonetic characteristics of the language,
326 University of California Publications. [An. ARCH. ETH.
often show some relation to the vowel of the verbal stem,12 but
this is noticeable chiefly in the case of o and u stems. The first
persons singular and plural are distinguished from each other
only by the change in this connecting vowel. As a rule, the first
person singular is tco or tcu, whereas the plural is tea. In one
or two instances, however, this seems to be reversed.
The material collected to illustrate the use of the pronominal
elements in the transitive verb, is unfortunately conflicting, and
the lack of adequate text material here makes itself felt. In the
transitive verb with nominal object the situation is clear enough.
Here the pronominal elements used as subject are invariably
prefixed, and are those used with the intransitive verbs indicating
action or movement, i.e., the first person appears always as i, y,
or ya.
Where the object is pronominal, however, the usage is dif-
ferent, as the following table will indicate :
me thee him us ye them
I i- i- i-atci ?
thou mi-, me- mi- mi mi
he tcu-, tea- mi- ? tea-, ya- qo-, qa- ?
we ya- ya- ya- ya-
ye qo- qo- qo- ?
they tcu-, tea- mi- ha- tea- qo- ?
From this it is clear, that in the first and second persons, only
the subject is expressed by a pronominal affix, and that the same
form is used as with the transitive verb with nominal object. In
the third person, on the other hand, it is the object rather than
the subject which is expressed by the prefix, which here, in the
12 Much the same occurs in the possessive prefixes of the noun. The fol-
lowing are observed cases of the third person possessive on body part terms :
Vowel of prefix same as that of stem:
i: hi-wi, hi-mina, hi-ni, hi-mi, hi-ki, hi-pel, hi-tcipe, hi-pen.
u: hu-truneu, hu-txun, hu-tsu, hu-tu, hu-sot, hu-po.
a: ha-wa.
Vowel of prefix differing from stem:
i: hi-ta, hi-tanpu, hi-sam, hi-wax, hi-ma, hi-pxa, hi-pxadji, hi-txa,
hi-txanimaxa, hi-taxai, hi-suma, hi-mosni.
u: hu-si, hu-santcei, hu-tananundjatun.
o : ho-wec, ho-napu, ho-xu.
e: e-qa, e-quc.
It will be seen that the connecting vowel of the prefix contrasts with the
stem about as often as it differs from it, but the principle determining the
choice of vowel — which is definitely fixed for each word — is not clear. Con-
ditions in the verb are generally similar.
VOL. 5] Dixon. — The Chimariko Indians and Language. 327
case of the first person as object, is the other form, that namely
in tc. In some cases, where the first or second persons are the
subject, the independent form of the pronoun is used outside the
verb to indicate the object. In other cases the independent forms
were not used, leaving the meaning apparently obscure. To some
extent Chimariko in this respect resembles the neighboring
Shasta, where also both subject and object are not always indi-
cated by incorporated pronominal elements. In Shasta, however,
this loss of definiteness is atoned for by the wide use of demon-
stratives, which do not seem to be in use for the same purpose
in Chimariko. In this connection should be mentioned the
troublesome suffix -da, -ida, -inda, -tinda. This is frequently used
with verbs, and was at first thought to be perhaps a demonstra-
tive, but seems on the whole most probably to be simply the parti-
cipial suffix -da, combined with the suffix of the present tense,
-in, -ni. Examples of the use of pronominal elements with
verbal stems are given below.
Nominal object:
i-mitcitni cltcela I kick the dog
mi-mitcitida citcela You kick the dog
hi-mitcitni cltcela He kicks the dog
ya-mitcitni cltcela We kick the dog
qo-mitcit cltcela Ye kick the dog
hi-mitcit cltcela They kick the dog
Pronominal object:
i-miteitni I kick you
i-patni I poke you
i-mamni I see you
i-puimukni I pinch you
i-mitcitinda I kick him
i-patni pamut I poke him
i-mamni I see him
i-puimukni I pinch him
i-mitcitnatci I kick you
i-patnatci I poke you
i-puimuknatci I pinch them
me-mitcitida You kick me
me-patni You poke me
me-puimukni You pinch me
mi-mitcitni You kick him
mi-puimuk You pinch him
mi-mitcitida You kick us
tcu-mitcitida He kicks me
tcu-hatni He pokes me
328 University of California Publications. [AM. ARCH. ETH.
tcu-mamni He sees me
mi-mitcitni He kicks you
mi-hatni, mi-hatinda He pokes you
mi-mamni(?) He sees you
tca-mitcitinda He kicks us
tca-puimuk He pinches us
tca-mamni He sees us
qo-mitcitinda He kicks you
qa-hatni He pokes you
hi-mitcitinda(f) He kicks them
ya-mamni We see you
ya-mamni We see him
qo-mama Ye see me
qo-mama Ye see him
tcu-mamtinda They see me
mi-mamtinda They see you
A feature of considerable importance in the structure of the
verb lies in the apparent use, although rarely, of nominal in-
corporation, and possibly of complete incorporation of both
subject and object pronominal elements. In the texts as
obtained occur the forms apexadjit and apisuxta, translated
respectively as "fire he steals" and "fire he throws away."
The noun fire is apu, and the verbal stems -xadj, to steal, and
-sux-, to throw, occur frequently without any such apparent in-
corporation of nominal object. As these are the only clear cases,
nominal incorporation is hardly a characteristic of the language.
The tendency toward such forms may however be seen also in
the words for wink and to shake the head, (nu)sulaplap,
(tcu)maitsat, the former incorporating the stem for eye (-sot-),
the other that for head (-ma). A single instance of apparent
incorporation of both subject and object pronominal elements
occurs in the form ye-mam-i-xan, probably for ye-mam-mi-xan,
I-feed(eat)-you-will, I will feed you. As the verbal stem here
ends in m, it is difficult to tell whether the i really stands for mi
or is simply euphonic before the future suffix.
KEFLEXIVE.
The reflexive is indicated by the use of the suffix -eye, -yiye,
-eiyeu, added directly to the verbal stem, the prefixed pronominal
elements being the same as those used with the intransitive verb.
i-tcut-eiyeu I strike myself
mi-tcut-eiyeu you strike yourself
hi-tcut-eiyeuni pamut he strikes himself
VOL. 5] Dixon. — The Chimariko Indians and Language. 329
IMPERATIVE.
The imperative is indicated in the singular by a prefix n-,
which always takes the same connecting vowel between it and
the verbal stem as the second person singular indicative. The
verbal stem is in most cases used without suffix of any sort. For
the exhortative "let us" the prefix of the first person plural,
y-, ya-, is used, the verbal stem being similarly without suffixes.
na-tak sing !
ni-mitcit kick him!
ni-puimuk pinch him!
n-ama eat I
ya-tcxuai let us fight!
ya-traxismu let us run!
y-amma let us eat!
FORMATIVE AFFIXES.
Apart from the pronominal and the modal and temporal
elements, there are two classes of affixes used with the verb. One
of these is instrumental in meaning, the other is used to modify
the idea of motion contained in the verbal stem.
Ideas of instrumentality, as that the action is performed by
the hand, foot, end of a long thing, and so forth, are expressed
uniformly by means of prefixes. This is in accord with the usual
rule of American languages, and with the usage of three of the
stocks which are in close geographical proximity to Chimariko,
the Shasta, Maidu, and Wintun. These instrumental prefixes
are placed immediately before the verbal stem, and, so far as
obtained, are as follows :
a- with a long object
e- with the end of a long object
ma- f
me- with the head
mitci- with the foot
tc- t
tcu- with a round object
tu- with the hand
wa- by sitting on(?)
Examples :
ni-a-axiaxe rub with long thing (side of?)
n-a-klucmu knock over with bat
ni-e-kluemu knock over with end of pole by thrust
330
University of California Publications. [AM- ARCH. ETH.
ni-e-kmu
ni-me-kmu
i-me-klucmu
ni-mitci-klucmu
ni-mitci-kmu
ni-tcu-klucmu
ni-tu-klucmu
ni-tu-kmu
ni-tu-xiaxe
ni-wa-tcexu
roll log with end of pole
roll log with head, by butting
knock over with head, butt over
knock over with foot, kick over
roll log with foot
knock over with a stone, ball
knock over with hand
roll log with hand
rub with hand
break by sitting on.
Modifications of the idea of motion expressed in the verbal
stem are indicated uniformly by suffixes, and not by prefixes.
The meanings of some of these suffixes are not as yet wholly clear,
and it is probable that the list could be extended by further
material.
-dam, -tarn, -ktam down
-Ema into
-Enak into
-ha up
-hot down
-lo apart (?)
-mi down(?)
-puye around, about
-ro up
-sku towards
-smu across
-tap out
-tpi out of
-usam through
-xun into
Examples :
nu-tu '-Ema
na-ar-ha
wak-ti-he-inda
ni-sap-hot-mi
ni-tu-k-tam
ni-tc-xa-lo
hu-tsut-min
hu-tut-puye
hu-tsu-sku
ni-tu-smu
hu-tsu-tap-ni
nu-tu-tpim
nu-tu-tusam
ni-tcuk-xun-mi
jump into
climb up
they travel about
slide down roof
roll down with hand
pull out tooth
he flies down
he flies around
he flies toward
jump across toward
he flies out
jump out of
jump, run under
hammer into down (a nail)
VOL. 5] Dixon. — The Chimariko Indians and Language. 331
TEMPORAL AND MODAL AFFIXES.
As in the case of the last group, ideas of tense or mode are
uniformly expressed by suffixes, and these suffixes invariably
follow any suffixes of motion where these are used. In the case
of the future, the suffix follows the verbal stem or suffixes of
motion when the pronominal element is prefixed, but comes after
the latter in those cases where it is suffixed. In addition to those
here given, there are several suffixes of which the meaning is
still obscure.
-ni, -nin, -in, present, incompleted action:
i-mam-ni I see you
tcu-kei-ni he hears me
sodre-i-ni I bleed
-sun, present. Used apparently as the auxiliary verb to be.
-ale, -1c, past, completed action:
amemtuin-ak I was hungry
ya-hadan-ak we were rich
ecomdum-qa-tc-ak-cur ye were cold then
-gon, -xan, future:
pala-tce-gon we shall be strong
amemtu-tee-gon xani I shall be hungry by and by
ye-hada-e-gon I shall be rich
yo-wam-xanan I shall go
hi-mum-han he will run
ye-ko-xanan I shall kill him
-da, -ida, -inda, -tinda, present participle:
puntsari-da anowesta itrila woman-being she whipped boy
imim-da i-txa-Eni I stop running (running I stop)
i-mam-ni samxun-ida I saw him dancing
hi-samxun-inda ye-ko-n I kill him while dancing (dancing I
kill)
qo-xowin-tinda ye being old, ye are old
i-mitcit-inda I (am) kicking him
-ye, -e, interrogative:
ma-ko-ye are you going to kill me?
mi-ke'e-ye do you hear me?
-soop, conditional:
mi-mum-soop ye-nuwec-xan if you run, I shall whip you
himeta hitak-soop yu-wam-xan if it rains to-morrow, I will go
qe-soop if (I) should die.
-dialhin, dubitative:
qe-tc-ok-dialhin perhaps I shall be sick (sick-I-perhaps)
mi-mitcit-dialhin you kick he may (he may kick you)
332 University of California Publications. [AM. ARCH. ETH.
-hun, -nihun, continuative :
ye-tak-nu-hun I continue to sing
ye-man-hun I continue to eat
-wet, continuative:
i-mum-wet I run all the time
ye-ma-wet I eat continually
-tcai, desiderative :
xo-wam-gu-tcai-nan not-go-not-wish
-pu, interrogative.
-xa, -xo, -xu, -xe, -gu, -Ic, negative:
ma-xa-hada-nan you are not rich
tco-xo-xu-nan I am not fat
xe-tak-nan I am not singing
pala-mi-gu-nan you are not strong
me-xe-puimuk-unan you are not pinching me
The negative is expressed in two ways, according as the pro-
nominal elements are prefixed or suffixed to the verbal stem. In
the former case, a prefix xa-, xo-, xe- is placed between the verbal
stem and the pronominal element, and a suffix -nan added after
the verbal stem or such other sufiixes as there may be. The
essential element seems to be x, the connecting vowel varying
with that of the pronominal element and the verbal stem. In
the first person singular intransitive, it is generally xe-, and
the pronominal element is omitted. Where the pronominal
elements are suffixed, the negative affix is combined with -nan,
and is placed as a suffix following the pronominal element, the x
being changed to a g, and the connecting vowel sometimes drop-
ping out, resulting in the form -gnan. In some cases, indeed
quite frequently in the transitive verb, the negative affix appears
twice, xo- or xu- preceding, and -gu following the verbal stem.
Very commonly the apparently desiderative suffix -tcai is used
with the negative, resulting in a form which may be translated
1 1 do not wish to. ' '
VERBAL STEMS.
In a limited number of instances, a different verbal stem is
employed in the plural from that in the singular. Not infre-
quently, however, informants, on giving such forms, on closer
questioning admitted that the singular stem might also be used,
and that the variant stem first given for the plural might be
VOL. 5] Dixon. — The Chimariko Indians and Language. 333
used also in the singular, i.e., the two stems were merely
synonyms. Only two cases were found which did not appear to
be explainable in this manner, and the second seems only to
belong partly to this category, inasmuch as the distinction holds
good only in the present tense.
Sit
Bun
Singular.
-wo-
-mum-
Plural.
-pat-
-tcaxis-
The verbal stems which have been isolated in the analysis of
the material collected, are both monosyllabic and polysyllabic.
Many of the latter are probably derivatives, but it has not been
possible to analyze them as yet. The great majority of stems
appear to be monosyllabic.
Monosyllabic :
ap
get off horse
ar
climb
at
strike
ax
lose, get lost
bis
split
dai
pay
djek
go in a boat
ha, hoa
stand
hai
spit, vomit
ham
carry
hap
take down
hen, pen
lick
hue, xuc, kos blow
koc
whisper
k
roll
kat
break, separate
ke
understand
ki
lean
kim, gim
float, hang
kir
scratch
klu
slip, slide (Cf. lu)
kluc
knock over (Cf . luc)
kmu
make, do (Cf. mu)
ko
talk
kot
tattoo
ku
cut
kut
keep(?)
le
hiccough
lot
mash
lu
drink
lus
drop
luc
mai
man
maq
ma, ama
mat
mo
mu
mum
pa
pak
pat
pirn
po
poi
pu
pii
pxel
qe
qi
qo
qo
qol
sap
sax
sek
sik, sim
cik
sit
six
su
shake, throw
carry
fall
roast
eat
find
fall
make
run
smoke
burst (?)
sit
play
dig
sleep
work
shoot
twist
die
carry on head
pour
kill
shatter
slide
cough
swallow
accompany
cover up
sharpen
sweep
throw
334
University of California Publications. [AM- ARCH. ETH.
sum
ta
tak
tos
tot
tu
txax
tra
tcex
tei, tcit
tcu
look for
pull, tear
sing
break
bury
fly
abandon
spread out, tear
break in two
squeeze (?)
sleep
Polysyllabic:
adap grow
ame hungry (Of. am,
ama, eat)
mi >ina,i'ini like, love
inada
wait for
koru
bend
licxu
lose
luli, luri
drop, fall
mamat
alive
nook
recover
oru
reach up for
Reduplicated:
tudu
jump
pupul
nod
laplap,
raprap
wink
tcum
tcxua
wa
whek
wo
wo
xai
xadj, xate
xu
xu
lolo
potpot
xexe
marry
fight
go, travel
push
cry
sit
make
steal
swim
whistle
samut
samxu
stay behind
dance
trahu
know
tciwa
sell
wemtso
gamble
xaca
xatutu
yawn
snore
xaxo
xiaxe
pull
rub
xota
watch
cut up
boil
sweep
ADJECTIVES.
Adjectival stems are commonly polysyllabic. The attributive
and predicative forms are alike, and the former precedes the
noun, whereas the latter follows. In their combination with the
pronominal elements, some take these before, some after the stem,
as pointed out previously, but no rule has been found for the
varied use.
NUMERALS.
The numeral system of the Chimariko is quinary up to ten
and then continues decimally. Six is 1-cibum, seven is 2-sbum,
eight is 4-cibum, nine is 1-tcigu, ten is sa'an-1, eleven is 1-lasut
or 1-rasut, twelve is 2-risut or 2-lsut, thirteen is 3-risut or 3-ulsut,
and so on regularly to twenty, which is two-ten, xoku-mtun
VOL. 5] Dixon. — The Chimariko Indians and Language. 335
sa'anpun. Thirty is three-ten, xoda-m-tun sa'anpun, and one
hundred is wood-one, pucua-pun. Numerals seem to be un-
changed, and do not vary with things counted.
POSTPOSITIONS.
The paucity of locative suffixes in the noun is in part made
up for by a few postpositions, which serve to point out locative
ideas. But two have been tentatively identified, and their use
may be seen from the following :
awa xunoi yeaxu'nmoxanan house into I shall go
pusua hiya'talot teumu board it lies under
CONNECTIVES.
Chimariko is apparently rather destitute of connectives. In
the text fragments secured, they do not appear at all, but the
texts are clearly somewhat disjointed, and so do not serve as
satisfactory material to judge from. The complete absence of
connectives, however, seems to point to their comparative rarity.
ORDER OF WORDS.
The usual order of words is subject- verb-object, or subject-
object-verb. In some cases, however, particularly when the sub-
ject is pronominal, the order is reversed, object preceding subject.
In the transitive verb when the independent pronoun is used as
object, the order is regularly subject- verb-object. When one of
two nouns stands in a possessive relation to the other, the
possessor always precedes the thing possessed.
CONCLUSION AND RELATIONS.
Compared with neighboring linguistic families, Chimariko
occupies a somewhat intermediate position. In phonetic character
it lies rather between the smooth, vocalic languages of the Cen-
tral Californian type, and the harsher, more consonantal North-
western type. In this respect it is like the Shastan family, and
may be regarded on the whole as belonging to that group. In
its use of incomplete incorporation and its lack of plural it also
336 University of California Publications. [ AM. ARCH. ETH.
resembles this type, but differs from it in its lack of syntactical
cases, and its greater paucity of nominal locative suffixes. In
common with the Shastan languages, and some of those of
Central California, is its use of verbal instrumental prefixes. It
will be seen, therefore, that Chimariko does not fall distinctly
into either the Central or Northwestern morphological group,
and may more properly be regarded as belonging to the Shastan
type. In the general classification of Californian languages
recently proposed,13 Chimariko was placed with the Northwestern
type, but it was stated that it showed less clearly than the others
of that group the distinctive features upon which the group was
based.
The considerable degree of similarity in grammatical and
phonetic character between the Chimariko and the Shastan
family, lends further interest and importance to certain curious
features on the lexical side. Comparison of Chimariko with
Hupa and Wintun shows practically nothing in the way of lexical
resemblance, and in the case of Wintun at least, less than one
might expect in the way of direct borrowing between two
adjacent and friendly tribes. If comparison be made however
with the Shastan family, a different situation is revealed, for
between forty and fifty cases have been noted here, in which
lexical correspondence is clear or probable. The similarities are
found in words of varied classes, including parts of the body,
animals, artificial and natural objects, and verbal stems. Further,
a number of verbal instrumental prefixes and directive suffixes,
and perhaps pronominal elements, show agreement also. So con-
siderable a number of lexical similarities, and with so wide a
range, brings up sharply the question how far such agreements
are to be regarded as due to borrowing. That one language
should adopt from another a few words is to be expected; but
can the possession of common forms for such fundamental words
as head, ear, mouth, tooth, tongue, man, woman, fire, water, deer,
rattlesnake, and several numerals, and such verbal stems as to eat
and to see, be explained on this basis? The explanation of bor-
rowing here is made more difficult in view of the further fact
is Dixon and Kroeber, The Native Languages of California, Am. Anthr.,
n. s., V, 18, 1903.
VOL. 5] Dixon. — The Chimariko Indians and Language. 337
that the larger number of similarities are not between Chimariko
and its immediate neighbor the Shasta, but between Chimariko
and the Atsugewi and Achomawi, members of the Shastan family,
but separated from the Chimariko by the whole extent of Wintun
and Yanan territory. As has been pointed out,14 the Achomawi
and Atsugewi are lexically widely divergent from the Shasta, and
in many cases Chimariko agrees with forms in Achomawi or
Atsugewi where their stems differ wholly from Shasta. If bor-
rowing is the explanation of these agreements, then we must
assume that the Chimariko and Achomawi and Atsugewi were
formerly contiguous peoples, since separated by migration. Such
movements must have been however relatively old, as no tradi-
tions or other evidences of migration are observed. If, on the
other hand, the similarities are regarded as of such character and
number as to point to real genetic relationship, then we have
another instance of the great degree of differentiation which has
taken place within the Shastan family. That this is unquestion-
ably great, is shown by both Achomawi and Atsugewi, and the
problematical Konomihu, with which latter indeed, there are one
or two agreements in Chimariko. The fact that, in spite of the
close association of the Chimariko with the Wintun, there has
been practically no borrowing, and that the phonetics and gram-
mar of the Chimariko show close similarities with those of the
Shastan family, makes the probability of real relationship much
greater.
The following list illustrates the more striking instances of
lexical agreement between the Chimariko and Shastan families :
ChimariJco. Shasta. Achomawi. Atsugewi.
arm -tanpu lapau rapau
armpit cileitcumuni amdjilex tumitcileha
blood cotri icurii
ear -sam isak isat
eye -sot a 'sa
excrement -waxni wehki
head -ma -na( Konomihu) lax naxa
intestines -pxa ipxai bitsxol bitsxaru
leg -txan xatis
liver -ci apci
14 Dixon, The Shasta- Achomawi : A New Linguistic Stock, with Four
New Dialects, Am. Anthr., n. s., VII, 213-217.
338
University of California Publications. CAM- ARCH. ETH.
Chimariko.
Shasta.
Achomawi.
Atsugewi.
milk
ciira
itsik
etcit
atciska
mouth
(ha)wa
au
ap'bo
ap'bo
neck
-ki
op'ki
teeth
-tsu
etsau
itsa
itsau
tongue
-pen, -hen
ehena
man
itri, itci
ic
woman
pun tsar
daritci
minridsara
ant
pelo 'a
blamasa
deer
a 'a
adau, arau
raccoon
yeto 'a
toh'kaa
rattlesnake
qawu
xowatid
hauta
wolf
citciwi
tciwa
tsimu
acorn
yutri
yummi
willow
pate 'xu
bas
patcu
day
ase
atcaii
assiyi
fog
aptum
datumumdji
fire
a Jpu
pah 'yi
smoke
qe
maqets
stone
qa
kwasunip
(Konomihu)
sun
alia
tsul
water
aka
atsa
as
ats 'si
winter
asoti
astsui
arrow
sa
sat (arrow-
point)
bow
xapuncu
xau
deer-trap
haxaktca
hatsda
fishline, hook
hamamegutca
amai
damame
spear
hasunwedeu
lasu
nasu
soup-basket
poqela
yapuk
two
xok'u
xokwa
hak
hoki
three
xodai
xatski
tsasdi
kiski
five
tsanehe
etsa
tsanse
to eat
-am-, -ama-
-am-
-ammi-
to carry
-mai-
-mu-
to cry
-wo-
-wo-
to dent
-kxol-
-qol-
to drop
-lus-, -lur-
-lup-
to pull off
-pul-
-pil-
to see
-mam-
-nima-
-ima-
with the foot
mitci-
tsi-
with the hand
tu-
to-
by sitting on
wa-
we-
downwards
-mi
-mi-
-mi
across, through
-smu
-snu (into)
out of
-tap
-ta
I
tc
8
8
thou
m
m
this
qe
qepi
VOL. 5] Dixon. — The Chimariko Indians and Language. 339
In the present state of our knowledge of the extent to which
borrowing has taken place in California at large, it is difficult to
arrive at a definite solution of the question of the relationship of
Chimariko with the Shastan family. The extent of the similarity
in this case, however, points to the necessity of a thorough
investigation of the whole matter of borrowing throughout the
state. The question also involves the much wider one of the real
limits of genetic relationship, in the need of determining the
character and number of agreements which shall be regarded as
essential to establish common descent.
TEXTS.
The following text fragments comprise all that was secured.
The translation is often doubtful, but as a rule, that which was
given by my informant has been given, with queries where the
meaning is evidently wrong. The same word is often spelled
differently in different places, it seeming better to give the forms
just as they were heard at the time, rather than to attempt to
reduce them to a common spelling. Not infrequently the text
forms differ from those secured in the paradigms of grammatical
material. Explanations and discussion of uncertain points are
given in the notes. I have attempted to give a running transla-
tion of three of the tales, but they are so fragmentary and
confused, that it is almost impossible.
I. THE SOECEEEE.
himi'santo haa'tpikta1 tcima'r oha'tida2 hako't3
(Sorcerer) he comes out a person shooting magically he kills
pokelai'dop4 itcxu'tduxta5 tcima'r akodee'nda
basket hiding it away a person missing him
kowa'doknanda6 puntsar wa'xni7 qowa'doknanda a'wa
he does not return woman went away she did not return house
natciwa'mda8 qowa'doknanda ho'wadokta9 qe'wokinda10
she went to she did not return she did not return ( ?) said she was sick
wa'xni qowa'doknan11 itse'xni mutu'm qa'suk12
went away she did not return she took canoe why
hoida'nda13 qowa'dokdanda14 ma'ta xunoi atcu'dat15
did she not return she did not return sweathouse in he lay
340
University of California Publications. [AM- ARCH. ETH.
itcukar16 wa'mdaanda17 upo'18 wuqa'danda19 owa'xtanda
drowned he went off track (?)
howa'mtanda hiwo'nda20 ima'mni21
he has gone he stays I see him
hiwo'mda atcu'danda pun puntsa'ri
staying he lies down one woman
hama'mdanda huwu'mxanan22 dime'da
he eats I am going tomorrow
axnai'da huu'mxanan.23
place I am going.
he went off
xuxwo'danapton
didn't look at him
made'patinda
xuno'mnitcku
Salmon River to
NOTES.
1 ha-a-tpik-ta. The suffix -tpi, out of, seems sometimes to occur with a
final k. The suffix -ta may be the participle. The stem is a.
2 The stem -hat- also occurs in the following: nihatxa, poke; nohat'oi,
close window, -ida is the participial suffix.
a Probably contracted from ha-ko-tinda.
4 Contracted from pokelaida-op. The suffix is the intensive.
s This stem occurs also as -txat-. The suffix occurs also in himai'dukta,
he carried it home. See note 6.
e Ko is xo, negative prefix, -wa-dok, to return, from -wa-, -owa-, to go,
and -dok a suffix apparently meaning backwards, or toward speaker.
7 Perhaps contracted from owa'xni.
s Perhaps natci-awamda, we go. The first person plural has not been
found elsewhere without the intensive suffix -dut.
» Probably participial.
10 This stem also occurs as qedjok-, qetcok-.
11 Shortened from qowa'doknanda.
12 Interrogative of uncertain meaning.
is Verbal stem here is obscure. Negative prefix ho- is xo-.
i* No explanation of the difference between -danda and -nanda could
be secured.
15 The stem -tcu- is also used for to sleep. The ending -t occurring
quite frequently in the texts, after participial and other endings, is found
but rarely in the paradigms secured. Its function has not been made out.
1° The stem here is -tcuk-.
i7 Abbreviated ( ?) from howam'danda.
is Literally his-f oot.
i» The stem appears to be qa-, which occurs also in nuqa'duha, lie on
back, nuqa'ohunmi, lie on belly.
20 For hiwo'mda. The stem apparently also occurs as -warn-, as in
iwa'mdaxanan, I '11 stay. Owa-, -owam- on the other hand means to go.
21 Analyzed as i-mam-ni, i being the pronominal prefix of the first
person singular, and -ni the suffix of the present tense.
22 Probably for howa'mxanan. The stem is owam, howam, with the
future suffix -xan.
23 See previous note.
VOL. 5] Dixon. — The Chimariko Indians and Language. 341
II. THE FLOOD.
wai'da howa'mda1 citcella tcitindo'sa hitake'gon2
Eastwards going dog coyote it will rain
hiko'se'egon yu'triina ma'wimuda'tcxun3 tcitindo'sawi
it will blow live-oak acorns hold tight coyote
yu'tri ino'p4 iko'tkut5 tcitcindo'sa exo'kut6 citce'lla
live-oak tree (?) it blew coyote blew away dog
huhoada'ndat7 nuwauk8 pala'mixan9 nuwau'k iko'tce10
he stood up ''Comeback! you shall be strong comeback! blows (?)"
citcella pai't11 a'wawum12 la'mipukni13 tcugu'tcen14
dog he said go back you are weak I do not want to
tcitindo'sa xowomgutcai'nan yeko'xanan15 awu'm16
coyote I do not wish to go I will kill you let's go
mowa'm17 nuwa'm18 po'lam tcitindo'sa hawe'da19
you go go on ! alone coyote he was angry with
citce'lla ya'tcxuai20 tcitindo'sa tcugu'tcen yuwau'mni21
dog let's fight coyote I don't want to I'm going
ama'misudaye22 a'mamiknati'nda23 yowa'mdaxanan24
is that ycur place that is not your place I shall go
yuwa'ktaktcai'nan25 citce'lla xomi "inanan26 awakdaxa'n27
I do not want to go around dog I don't like let's go around
mice'qe28 awakdaxa'n mica'kui29 mago'lla30
"miceqe" let's go around nephew uncle
husi'kdaktcai'nan31 yetcu'mdaxanan32 mice'qe tcitindo'sa
he doesn't want to follow I'm going to get married " miceqe " coyote
howa'ktayanaxa'nan33 yetcu'mdan a'qitcu'kdamhut34
I am not coming back I am married water flood
tcetre'tcexanan35 qe'wot tca'ldan a'wu a'wa yamu36
we allshall die this metal mountain house we will fix
yawe'risam37 homo'xat38 a'wa ya'mut omu'xan39
we make holes through it fell down house we fix all fell down
tca'xadjisen40 qe'tce nu'nu aqitcu'kni41 hita'kta42
all do not wish die (?) water coming raining
hita'kta hipu'i43 itcuxu'nmit44 ametcatra'djixan45 hita'kta
raining it snowed it got deep all will starve raining
aqa' hitcu'kni48 aqitcu'ksas e'ye(q)etcexa'non pu'namar47
water it came water comes all will die not one
342 University of California Publications. [AM- ARCH. ETH.
qudro'tpinan48 aqidju'tkun49 qeitci'yaxan qatus
left water coming all will die Frog
puhi'tsedan50 qeitci'yaxan qatus hidje'ktan51 exa'tcei
went about in boat all will die Frog he went in boat Otter
aqi'ktan52 hune'ri aqi'ktan tci'mar tcetra'xut53 pun
he floated Mink he floated people all dead one
me'matinda54 tci'mar hupo'n55 tca'txun himat'ta56
alive person his rib bone he found
itxa'ndakutat57 ixotawe't58 tca'txun iwoxu'nmila89
I keep it I look at it bone near sunset
xara'lima't'ta60 aumgilo'da xaro'la ule'di61 ma't'ta
baby find in basket baby small found
itxa'ndaguta'ndat63 hame'u63 a'mat64 ha'ralole'do ha/mat
I keep it always food she ate baby- small she ate
puntsa'la65 ole'da hiwo't68 puntsa'lla pun i'tri pa'tcigut67
girl small sat girl one man none
tci'mar xoku'lit68 epatma'mdat69 I'trirop70 e'xapuda71
persons we are two we remain that man hunting
a "a puntsa'la amanu'da i'tri awa'nhut owelai'72
deer girl he fed man I stay little boy
dah'ta etaxa'nat73 tci'mar owelai'top74 itri'hida75
born many shall be people boy growing
mahinoi'yat puntsa'la tcimar etaxa'n aqitcu'ktam
had children girls people will be many water-flood
hinoo'kni tco'tan hame'u I'trihinda qa'tci hia'daptcehanda76
(?) (?) food is growing grass growing now
yu'tri ameba'nda77 mu'ne ameba'nda he'putciina
acorns are plenty black -oak are plenty live-oak acorns
amebanda ya'qa ameba'nda he'cigo hatciani'nda
are plenty white -oak acorns are plenty hazel are many
tci'miana ameba'nda tci'tci ameba'nda u'muli hie'tjumunda
sarvice -berry are plenty manzanita is plenty salmon come many
tsa'wi e'tjumunda78 amata'nda ho'samhunita'nda79
eels are many they ate they danced
he'uma'htanda80 hu'ktatandaman owa'ktiheinda81 tci'mar
gambled many go about they come people
pohimta'nda hosa'm hunide'u pohimta'nda82 tci'mar
they sleep dance (?) they slept people
VOL. 5] Dixon. — The Chimariko Indians and Language. 343
wa'ktixeinda83 hepata'nda84 ha'matanda ha'madeu85
went about they stayed they ate food
hitxa'itanda86 xema'non87 yuma'mxanan xema'non
they finished I am not eating I'm going off I am not eating
pomu'yen howa'mgutcainan qedjo'kni88 hutimhuktcai'nan
I'm sleepy I'm not going I am sick follow I don't want to
nuwa'man a' warn himollai' mowa'mimi 'ina89
you go let's go niece you want to go.
NOTES.
1 Probably participial.
2 The more common future suffix -xan is sometimes -gon, as here, and
elsewhere.
s The verbal stem here is -imu-, to hold. The form is second person,
future, the force of the suffix -ate being here obscure.
* The more usual word for tree seems to be at 'a, atsa.
5 The usual stem for ' ' to blow ' ' is -kos-, koc-, -xos-. This form -kot-
appears again below, and also in hekoteu, tattoo-mark. The suffix -ku
implies separation.
s Another form of the stem for 'Ho blow," seen also in tcoxu'xanan,
I shall blow away, and in yoxun'ot, I whistle.
7 The stem is -hoa-, -ha-; seen also in yohd'adaxanan, I shall stand up,
nuha'da, stand up!
s With the imperative prefix n-. -wauk is probably a contraction from
-watok-. Other forms are -wok-, -wak-, -wax-.
0 Pala- is the stem, -xan the future suffix, -mi the suffix of the second
person singular.
10 The suffix -tee appears also in such forms as moxolitce, you are bad,
maxawintcei, you are old.
11 The stem here is pa-.
12 Probably the same stem as -owa-. Occurs also in natcidut a/warn,
we go, ya"aye, I go for, awu'm, let's go.
is One of the apparent cases of infixed pronouns, la-mi-puk-ni. La-
also occurs as la-i-dam-ni, I am tired, la-mi-dam-a, are you tired?
i* Apparently from a stem -tcai-, -tee-, to wish, desire. Seen also in
such forms as xowa'mgutcainan, I won't go.
i« The stem is -ko-. Ye- is the pronominal prefix of the first person
singular, -xanan the future suffix.
is See note 12.
IT Stem is -owa-. M- is the pronominal prefix of the second person
singular.
is Imperative.
i» The stem here is apparently -we-, seen also in tcawe'pan, I am angry
with you, mawe'ni, you are mean, surly.
20 This stem -tcxua'- is seen also in yetcxua'xanan, I shall fight; mete-
xua', have you been, are you fighting?
21 Y- is the pronominal prefix of the first person singular; the stem is
-owa- and the suffix -ni is that of the present tense.
22 Ama-mi-su-da-ye. Perhaps "place-your-being"; see under Pronoun,
possessive.
344 University of California Publications. [An. ARCH. ETH.
23 The -k- here is the negative.
24 The use of the prefix -da with the suffix of the future is frequent.
25 Probably contracted from y-uwa-tok-da-k-tcai-nan, the -k- being the
negative. For -teai- see note 14; -tok-, -ok is a suffix meaning backwards.
26 The negative prefix xo-, with the stem -mi 'inan-.
27 See note 12. The -k- is here again negative.
28 An exclamation characteristic of Coyote, and frequently used by
him.
29 Not the usual form, which is himollai.
so Either maternal or paternal apparently.
si The stem is -sik-, seen also in yusi'mxan, I'll follow; mexasi'-mnatc-
xun, don 't you follow. The prefix is that of the third person singular.
32 The stem is -tcum-.
38 The prefix h- is apparently the negative, which is more usually x-.
s* Obscure. The same stem appears in nitcu'ktam, to lie on ground, of
a round thing; also perhaps in hitcu'kni, he drowns.
35 Probably modified from tcet-qe'-tce-xanan. The use of tee- both
before and after the stem -qe-, to die, seems intended to intensify the
meaning, we all.
36 The stem here is -mu-, appearing also in I'muxanan, I will fix. The
prefix is that of the first person plural.
37 The stem is -wer-, -wel-, seen also in hawe'lsamni, it goes through
a hole.
38 Translation doubtful. Probably homu'xat, from the same stem as
ya'mu.
s» See note 38.
40 Translation doubtful. Apparently tca-xa-djisen, the stem -dji- being
perhaps related to -tcai-, to wish, desire.
41 See note 34.
42 Probably participial. The stem -tak- seems to be homophonous with
that for to sing.
43 The stem is apparently -pui-, not to be confounded with -pu-imu- as
in i-pui-mukni, I pinch (with-fingers-press, hold-tightly).
44 Probably hi-tcu-xun-mi-t. The prefix tcu- indicates a bulky object.
The stem -xun- appears also in nitcuxu'nmi, pound down a nail; notsoxu'n-
mu, bore a hole; ni'axunmutpu, put cap on pen, cover on box. The
suffix -mi seems to refer generally to the ground, or motion downwards,
as nya'tmi, a flat thing lies on ground; nuqa"ohunmi, lie on belly.
45 See note 35. The two forms seem to be identical, except for the
addition here of ame-, meaning hunger.
46 See note 34.
47 Pun is the numeral ' l one. ' '
48 Translation doubtful. The suffix -rotpin occurs in the forms pu'n-
usrotpin, one left; xo'kosrotpin, two left.
4» Probably aqi-tcut-xan, for aqi-tcuk-xan. See note 34.
50 The stem seems to be -tse-, seen also in itse'xni, she took boat.
w The stem here, -djek-, tcek-, seems to be related to that in itse'xni.
52 Probably participial. Two explanations of this form seem possible,
either aqi-k-tan, water-rolling (-k-, to roll, move over surface), or (h)a-
qik-tan, the stem -qik- being for -qim-, -kim-, seen in aki'mni, he floats.
53 See note 35.
54 Compare ma-i-mat-ni, I am alive; ma-mi-mat-a, are you alive?
55 Po is elsewhere always used for foot.
VOL. 5] Dixon. — The Chimariko Indians and Language. 345
56 Stem is -mat- seen also in ima'tni, I find. Probably participial.
57 Other comparable forms are, miti'nda kutaxa'na, shall you keep it;
icehe'nda kutaxa'na, I shall keep it. Itxan is the word for leg.
ss The stem is apparently -xota-, seen also in: ixo'taxanan, I shall
watch; yaxotai'yaxan, we shall look for. The xo- does not seem to be the
negative. The suffix -wet is a continuative. Compare imu'mwet, I run
cointinually; yema'wet, I eat constantly.
59 if -wo- is the stem, this means to sit, as in I'wo, I sit; hl'wotinda, he
sits. For -xun- see note 44. The ending is puzzling.
eo Apparently a case of nominal incorporation, xarala-himat 'ta, baby-
he-finding. Another form for the noun was given as xalu'la.
61 Small is ule'da. This is apparently run together in rapid speech
with hima't'ta.
62 See note 57.
os Noun formed from the stem -am-, -ama-, to eat.
«* The usual form would be ha'ma. The pronominal prefix of the third
person is however quite frequently omitted. The final -t here and in
other cases does not occur in the paradigms of verbal forms secured.
65 From puntsar, woman. The suffix -la occurs in many names of ani-
mals and of relations, the form here being probably puntsalla, the inter-
change or equality of r and 1 being clearly marked in many words.
ee See note 59.
67 Derived from, the demonstrative stem pa-. Other derivatives are
seen in patcea'mku, something; patci, what; pa'tcigun, no. The suffix -gun,
-gut is the negative.
68 Probably for xoku'litca. Cf . tcima'rtca, we are men, Chimarikos.
6» The stem -pa- occurs also in ya'patcen, we stay with.
70 The intensive suffix -op, -ot. Eefers to the particular man previously
spoken of.
71 The stem is apparently -pu-, to shoot. The xa- may be the negative,
in the sense of not shooting, i.e., stalking, hunting, I stalk game being
given as yexapo'unu. The same prefix (?) occurs apparently also in
nexadu'mxu, cook, boil it!
72 The usual word for boy is itri'la. This same stem appears again in
owe'lula, bachelor.
73 From eta, many, with future suffix and final -t.
74 See note 70.
75 Literally ( ' man-becoming. ' '
76 The only comparable form is na'tap, sift!
77 Elsewhere the stem ame- means hungry.
78 Perhaps connected with eta, many.
7» The stem is -samxu-. Cf . isa'mxuni, I dance ; misa'mxuni, you dance.
so The more common stem is -wentso : hiwe'mtson, he gambles.
si In the paradigms secured, this is given as owa'kni, or owa'ktinda.
•2 The stem is -po- or -poi-. Cf . poi'mni, I sleep ; pomu'yen, I am sleep-
ing; poa'nmu, are you sleeping?
ss See note 81.
s* See note 69.
85 See note 63.
se The stem is apparently -txa-. Cf . itxa'Eni, I stop, cease.
87 Negative. Cf. ma'mut maxa'mana, you are not eating; na'tcidut
ya'xamanat, we are not eating.
ss Derived from the stem qe-, to die.
8» Compound form, from -wa-, -owa-, to go, and -mi 'ina-, to wish.
346 University of California Publications. [AM- ARCH. ETH.
FREE TRANSLATION.
Dog and Coyote were travelling eastwards. Dog said, "It is going to
rain, it is going to blow. Hold tight to a live-oak tree." It blew, and
Coyote was blown away. Dog stood there and called, ' ' Come back, you shall
be strong. ' ' Coyote did not wish to, for he was angry with dog. The
latter said, "Let us fight," but Coyote declined. After some discussion
they agreed to travel about, and get married. A flood was coming on, in
which they believed they would be drowned, so they tried to make a
metal (?) house, but it fell down. Water came, it rained and snowed, and
all people were starved and lost. Frog was floating in a canoe, and Otter
and Mink floated on the water. Frog found the rib of one of those who
had been drowned. At sunset it became a baby, which was put in a
basket. The girl baby grew up, and married Frog(?), and to them a child,
a boy was born, and by and by there were many people. There was an
abundance of food then, and people went about eating and dancing, and
living as they do now.
III. THE UNSUCCESSFUL HUNTEE.
exapu'umut1 hako'nwadukta2 hi'tcip himai'dukta3
He hunted he didn't kill his thigh he carried back
hutrine'u4 imai'dukta tca'koasun5 a 'a kogutxu'kni6
intestines he brought back I'm good hunter deer you don't like me
I'trirok7 aqa' ya'aye8 pu'ntsarop yatcaxi'sxun9 wise'da
that man water I go for that woman they ran off down river
awa'tmun axa'wayaguktcainan11 ewo'mut12 i'trirop
went did not want to come back he cried that man
kuto'kkutcai'dananda13 tcum1* tcum tcisi't hatcise'nda15
never coming back (?) ( ?) I said not following
ewo'maminda16 I'trirop 1'trirop ewo'munda pu'ntsarop
still crying that man that man crying that woman
xomi"inanan xowa'mgutcai'danan uwi'r ya'patcen17 uwi'r
I don't like I do not wish to go (?) we stay (?)
ya'pa'en xowa'mgutcainan yowa'manda xo'wadumgutcai'nan
we stay with don't want to go I going don't want to go home again
awa'mai ya'pat hisi'k tcutcxe'mun elo'hni
(?) (?) good (?) (?)
xowa'mgutcai'nan tcugu'tcen xomai'muktcainan18 hi'midanda19
I don't want to go I don't want to I don't want to carry it is heavy
tcxale'gu20 imai'momen21 xuxodaktcai'nan22 xugonaktcai'nan28
light-not I carry I don't want to watch I won't talk to you
VOL. 5] Dixon. — The Chimariko Indians and Language. 347
tcudi "ineman tcupi'tan24 xowa'mgutcainan
(?) my foot is sore I don't want to go
moxolige 'euni25 tcu'itcxemun26 xowa'mgutcainan tcumai'idan
you are no good I drag away (?) I don't want to go I carrying
tcuwa'xyen exe'u itcxu'Enan27 yexo'yexanan28
(?) shell I like I'll go and swim
imi"inan29 tra'wel ule'tcida hetce'tcoi
I like trout little suckers
exeu trxol
shell crayfish
poqe'mtrolla
small suckers
yeko"oxan ameqe'eda30 ye'man xatci'la
I'll kill dying of hunger let's eat children
xema'non31 lu'in32 lumi'gina'ye naupi'
I am not eating I drink don't you drink (?)
nima qai
roast it !
hama' 'axan
they will eat
yexadumxode'u
I cook soup
nexadu'mxu
cook it !
ni'maqai nitcxu'cki no'mux33
roast it ! put it in fire fix it !
ye'man mukuwa'tkunat34 ice'mdamdan35
let's eat you did not come I have been listening shall not eat
na'ma xemaktcai'nan tcu'xoda'mdan pohmu'mdan36
eat! I don't want to eat you look at me sleeping
xama'nan qo'ma aqa'deu komatra/Eni tremu'mtxu
not eating grass -seed grass -seed yellow daisy a yellow flower
tci'ntcei tcexa'ma kowatcu'mxu pe'tsoneu yemo'rna
sunflower-seed a sort of flower (?) (?) (?)
NOTES.
1 See note 71, text II.
2 The stem is -ko-, to kill. Cf . yeko'xanan, I shall kill you. The suffix
-duk is uncertain. Cf. xowa'doknanda, he didn't come back; itcxu'tduxta,
I hide it away. See following note and note 6, text I.
3 Possibly a case of nominal incorporation, from (hi)tcipe, thigh and
himai'dukta, carrying back. Cf. nimai'mu, you carry it! imai'muxan, I'll
carry it.
4 A nominal form in -eu, formed from a stem -tri- ( ?) of unknown
meaning.
5 Apparently from -ko-, to kill. This form is obscure, as the pronomi-
nal suffix tea- is not elsewhere used as subject of a transitive verb, but as
object. Cf. pa/ut tca'kotinda, he kills me. The use of -sun which else-
where has the force of the auxiliary verb * l to be, ' ' is also unusual.
e The prefix ko- is probably the negative.
7 Probably for I'trirop.
s The stem is -a- (Cf. -wa-, -owa-). See note 1, text I.
» The stem is -tcaxis-. Generally used as the plural for ' ' to run, ' '
another stem, -mum- being used in the singular.
10 Probably from -wa-, -owa- to go. The suffix is undoubtedly -mu-ni,
upwards, the -ni being the present tense ending.
348 University of California Publications. [ AM- AECH. ETH.
11 The stem seems to be -wa-, with the negative prefix. The usual
form of the ending is -gutcainan.
12 From -wo-, to cry, weep.
is Obscure. There is no stem clear, -tok- being elsewhere always
united with some regular verbal stem, sometimes with the meaning of
back, returning. Perhaps abbreviated in rapid diction from xowato'k-
gutcaidananda.
i4 There is a stem -tcu- which means ' f to sleep. ' ' Of. yetcu'yegon, 1
shall sleep. Another stem -tcum- has the meaning of "to marry. ' ' Cf .
yetcu'mdaxanan, I shall get married.
is The usual stem for ' ' to follow ' ' is -sim-. Cf . yusi'm, I follow, go
with; mexasi'mnatcxun, do not follow me!
is See note 12.
17 See note 69, text II.
is The stem is -mai-. The suffix -mu is uncertain, although it apparently
indicates direction of motion.
i» The stem appears to be -mi-.
20 The suffix -gu here appears also in such forms as xani'gu, by and by ;
curaigu, some time ago. It is probably the negative affix.
21 See note 18.
22 This is apparently xu-xo-da-k-tcai-nan. There seems to be a redupli-
cation of the negative prefix, but other examples occur, where -xota- as
a stem means simply to watch, observe, as ixo'tanhun, I watch; ixo'taxanan,
I shall look at. Ta- alone has no meaning applicable here.
23 The stem is -go- or -go 'na-. Other examples are nego 'Ena, talk to
me ! ; igo 'enegon, I '11 talk to you.
24 Doubtful. The possessive prefix of the first person singular is evi-
dent, but the remainder of the word is not clear. The stem for ' ' foot ' ' is
elsewhere always -po-.
25 The stem here is clearly -xoli-, or -xuli-, meaning bad. Other examples
are tco'xoligni, I am bad; qoxoye'utceyi, are ye bad; xull'da, he is bad;
xuli ma'takni, you sing poorly. The suffix -eu may be that used to form
nouns from verbs, so that the form here would be "you are a bad-one."
26 Apparently tcu-itc-xe-mun. The stem -xe- occurs also in niexe'xe
sweep! The prefix tc- is a very common one, and seems to be similar in
its meaning to t- or to-, meaning with the hands, or by force. Other
instances of its use are ni-tc-xe-tpik, pull out nail; ni-tc-xa-lo, pull out
tooth; nu-tc-oru-ha, reach up for, etc., etc.
27 The stem is -tcxu- or -tcxuE-. Other instances of its use are ya'-
tcxiiunan, I wish, want (to eat) ; mitcxu'una, you wish, want.
28 The stem is -xu-, as in ixu, I swim; nixu'yaxana, shall you swimf
What seems to be the same stem however is used with several other mean-
ings, as : tcoxu'xanan, I shall blow away ; noxu', whistle ! ; tco'xun, I am
fat; qa'xunda, ye are fat, etc. In this latter case, the u is generally short
however, but it is certainly long in the other cases.
2» The stem is -mi'ina-. Other examples are: xomi"inanan, I don't
like you; mexemi 'inanan, you don't like me. Cf. tcudi'ineman above,
so Probably ame-qe-da, I am dying of hunger. See note 45, text II.
si See note 87, text II.
32 The stem is lu-. Cf . lumi'ginaye.
33 See note 36, text II.
34 Perhaps for mu-ku-wa-tok-gu-nat with the negative affix repeated.
35 The stem is apparently -cem-. See note 10, text IV.
36 See note 82, text II.
VOL. 5] Dixon. — The Chimariko Indians and Language. 349
FREE TRANSLATION.
A man went out to hunt, but secured nothing. So he carried back his
thigh and his intestines, saying, "I am a good hunter." His wives sus-
pected, and did not like him. They said, "We will get some water."
Then they ran away. (The remainder seems to be wholly unconnected, my
informant maundering on until she was tired.)
IV. THE THEFT OF FIRE.
Waida howamda apexadjit1 tcitindosa xatcile pun
Eastwards he went fire -steal Coyote child one
xexadjit2 tcitindosa mice'qe himu'kta apisu'xta yuwau'mia
he stole Coyote ' ' miceqe ' ' running fire throwing I go
mice'qe yaxatci'ya pa'tcimam3 itukmusun4 mice'qe
"miceqe" I steal everything I make "miceqe"
yuwau'mxanan mice'qe kimidjunu'mdju5 yowamxa'nan
I shall go "miceqe" to the head of the river I'll go
yuwaumxa'nan wise'da puntsa'r e'tasun mice'qe a'ma
I'll go downriver woman many are "miceqe" place
yuwaupa'kasun mice'qe a'ma pun xo'nasun6 mice'qe
I go around "miceqe" place one I'll not "miceqe"
lure'djasun xu'mde tcitindo'sa tcusato"mun qa'qatce
quick ( ?) Coyote I choke a bird
nu'wam tcusato "Emun7 tce'tee nu'wam tcusato "Emun
go! I'm choking Buzzard go! I'm choking
yekoxa'nan na'tcidut a'wam iwa'mdaxanan8 xe'qoqtcainan
I'll kill you we go I'll stay I won't kill him
tci'marut qe'sop9 xu'nogidji mice'qe nagi'tcuk ice'mtina10
people if die I'll get well (?) " miceqe " (?) listening (?)
imitcici'gut11 we'lmu mice'qe yowa'mxanan mice'qe
I kick it open quickly "miceqe" I'll go "miceqe"
tcu'sigasun12 mice'qe ye'koxanan mice'qe me'xemi 'inanan
I'm handsome "miceqe" I'll kill "miceqe" you don't like me
mice'qe megutxuTmi xuwo'ktcainan hame'u I'tciknan13
"miceqe" you don't like me I don't want to come back food not growing
hame'u pa'tcigun hame'u idan mitcxuu'na14 mowa'mxana
food none food (?) do you like you shall go
xusi'mkuktcainan tcugu'tcen iwo'mdaxanan tcusi'mxanan
I don't want to follow I don't want to I'll stay me shall follow
350
University of California Publications. [AM- ARCH. ETH.
tcugu'tcentama
I don't want
he'wu
all right
itre'igulan
men only
I'nadaxan
I'll wait
a/man
place
xatcile'gulan
children only
xatcile'gulan xotxa'gutcainan
children only I don't want to stop
xowa'xgutcainan
I won't go off
cu'nuhulaigulan
old woman only
itre'iguktcaidanan
(?) I'll wait I'll stay
itricuxai'deu16 tcoxogo'anatan17 xowo'ktcainan yowa'mxanan
I'm a chief they don't talk to me I don't want to return I'll go
I'woxantin iwa'togegon ye'tcuyegon18 iwo'mtegon iwau'tegon
I'll stay I'm coming back I shall sleep I'll stay I'll come
yuwa'togegon qedeegon19 xowa'toknop isumda'mdegon20
I'm coming back will pay (?) I may not return
mowa'tokatcxun21 miwo'mtohon22
you better all return you stay
me 'inada'mdatckun misamda'mdatckun
do ye wait for me do ye all listen
ye'tcudamdegon mowau'gatckun yowa'tokegon yeaxte"egon
I'll lie down ye all return I'll return I'll get lost
igo 'na'mdegon tcima'r imamde 'egon
I'll talk to them people I shall see
xowa'toknegon yuwamxa'nan amemtu'ini
I'll not come back I'll go I'm hungry
yowa'mxanan mekoi'tce yowa'mxanan
I'll go brother-in-law I'll go
yuwa'tokegon imi "man yuwawu'mxanan
I'll return I like you I'm going home (?)
tco'kehen ya'patmamda axamgutcai'danan24
(?) we'll sit don't want to go
xotai'retce awa'mxanan
three will go
tcugu'tcen pala'djesun
I don't want to I'm strong
pa'laidje yuwa'mni xokole'tce awa'mxanan
I'm strong I go two of us will go
nuguwa'mna niwo'mta isu'mdan
I look for
I'll seek (?) you
yuwau'gegon
I'll go
me 'inade'atckun23
do ye wait for me
ixota'mdegon
I shall watch
ulu'idaitce
my brother
yuwo'kegon
I'll return
yeuye'ke 'egon
mowamxanan
are yougoing
xa'tcitcenta
all lazy
husamutni25
he stays
la'mipukni26
you are weak
iwo'mdaxanan
pola
alone
yuwamxanan
I'll go
yekoi'yaxanan
I'll kill
I shall stay don't go! stay
iko'modaxanan27 mo'xogoanan niya'tcima mame'ini niko'moda
I'm going to talk don't you talk laugh! (?) talk!
VOL. 5] Dixon. — The Chimariko Indians and Language. 351
nuwau'm nixo'ta mugu'tcen28 yowa'tokxanan
go back! look at ine you don't want to I'm coming back
miwomdatcxun mowa'mkunaxana po'moxana mice'mxana
you stay aren't you coming back? shall you sleep you'll listen
po'la iwa'megonye xokole'tce awa'mxanan xa'rale niki'da
alone I shall go two of us will go child carry
mugu'tcen ni'ceheda29 tre'ulot30 nicehe'm xai'rot31
you don't want to take it that big one take it! that little one
niki'da yowa'mxanan niceheda po'la iwomte'egon
carry! I'll go take it! alone I'll stay
nuwa'mhini tcugu'tcen nowa'man ameqe'eni noha'tamda32
goon! I don't want to go! I'm dying of hunger look at me!
nitcu'kta33 tcugu'tcen nowa'mhini xowa'mgutcainan hi'ye
take it (?) I don't want to go on! I don't want to go (?)
tce'pini natcu'da na'xaman hame'u muputce'tceaxini
(?) lie down! don't eat! food you are too lazy (?)
utce'ndakeye miwo'rhanaqe mugu'tcen a/warn tcugu'tcen
(?) (?) you don't want to let's go I don't want to
tcupi'tan xowa'mgutcainan tcupi'tan34 ye'tupmoi na'tcidut
my foot sore I don't want to go my foot sore (?) we
nuhwe'aqi yamai'ta imai'ta puntsa'r itri puntsa'rie
(?) my place (?) (?) woman man wife
ulu'idaida miko'modahanxani yowa'mxanan hisi'kni xole'ini
sister you will talk I'm going good bad
iko'modaxanan yako'onewa mo'xoligositce35 micehe'mxana
I will talk we are going to talk you are no good are you going to take him
mowa'mxana nuwa'man xosi'mgutcai'nan tcugu'tcen
are you going goon! I don't want to follow I don't want to
xomi"inanan qaqo'n qo'ni niko'muda kovomitcxun
I don't like you you kill me I cry out I talk you better cry out
ano'tci laibu'kni poimu'yen yahai'tca36 he'u awa'man
(?) weak I'm sleepy let's get food all right we'll go
na'tcidut xowa'mgutcai'nan nowa'man xowoktcai'nan
we I don't want to go go on! I don't want to stay
mitciumaxa'na madaqa'na37 awa'm yaxo'da nisu'kta38
(?) you sing let's go we look look back!
himo' aqe'mtuini39 lu"mixana nuwa'gai40 yuwa'dkun
yes I'm thirsty shall you drink come on! I'm coming
41
352 University of California Publications. [AM. ARCH. ETH.
ima'mni lu'umitcehin tci'rhatce yuwa'man iko'ktaxanan42
I see him you drink (?) I'm going I shall growl
iko'ktayexanan mowa'mgunaqo'sexanan43 yuwa'mni
I'll go and growl aren't you going to go? I'm going
iko'mutaxanan iko'ktasun qosamut ye'woxanan44
I shall talk I always growl you stay I'll give you
ma'musqo'sexana he'wri mowa'mxana ye'koaxanan no'nu
shall you give him too yes are you going I'll kill him don't
xo'mamgutcai'nan nowa'man iwo'mdaxanan triVhatcen
I don't want to see you goon! I'll stay (f)
nowa'm tcugu'tcen ni'koxun mala' nuwa'm heu himo'
goon! I don't want to cry out! (?) goon! yes yes
miko'moda yeeni a'ta magollai ma'tri'i matco'lai
you talk (?) (?) uncle nephew grandmother
matrici' ulu'idai matco'lai ma'la'i muta'lai masa'lai
nephew brother grandmother maternal sister mother's sister (?)
himo'lai a'ntxasai xa'wilai ulu'idaxaiye mitci'nlulai
father's sister's child older sister paternal grandfather younger sister (?)
NOTES.
1 Apparently nominal incorporation. Cf . apisu'xta, below.
2 The usual third personal prefix is here strengthened to x-.
3 Cf. patci, what; patcea'mku, something; patcigun, no, none.
* See note 36, text II. The prefix tu- seems to mean actions done with
hands. The stem is puzzling. In several cases, -kmu- seems to mean ' ' to
roll," as nimitci'kmu, roll with foot; nie'kmu, roll with end of stick;
nime'kmu, roll with head. There is a common suffix, however, -mu, which
seems to have somewhat variable directive meaning and function, as
nai'mu, chop; mise'kmu, swallow; ipe'nmu, I lick; iya'tmunip, I lay down
a flat thing. If -k- is the stem, its meaning is general, as we have
nitcu'ktcan, drive nail; nu'kmak, comb hair, etc.
5 Probably a place name.
« Perhaps related to inam, I touch. Cf. inadaxan, page 350, third line
of text.
f The stem is -satoE-. The meaning is said to be choking because of
rapid motion.
s The stem is -warn-, -worn-.
» Conditional suffix.
1° Apparently first person. The stem is -cem-.
II The prefix mitci- meaning actions with the foot. The stem does not
occur elsewhere.
12 The stem is apparently -siga-. Cf. misiga/sun, you are handsome,
is The stem here, -itci- apparently is the same as -itri-. See note 75,
text II.
i* See note 27, text III.
VOL. 5] Dixon. — The Chimariko Indians and Language. 353
is The m of -worn- seems to have disappeared here.
16 Chief is itrixaideu. The pronominal element here is inserted appar-
ently into the structure of the noun, which may perhaps be analyzed as
itri, men, -xai-, stem for to make, create, and the suffix -eu which usually
forms nouns from verbs.
17 The stem is -go- or -go 'na-. Of. note 23, text III.
is The stem is -tcu-. Cf. yaxutcu'ixan, we shall not sleep; yetcuda'ra-
degon, I shall lie down, sleep.
19 Cf. idai'goxan, I shall pay; tcadai'gunip, we pay.
20 Cf. isu'mni, I follow. The suffix (?) -dam occurs also in such forms
as meinada'mda, you look for me; yetcu'damdegon, I'll lie down.
21 The suffix -ate seems to denote plurality. Cf. natcidut=(?)noatci-dut.
22 Probably for miwo'mtaxan.
23 The stem is apparently -inada.
24 The usual form is xowamgutcaidanan.
25 Cf. i'samutni, I come back; ya'samuta, we come back.
26 Apparently a case of infixing the pronominal element. Cf . la'tcipukni,
I am weak.
27 The stem here is clearly the same as in the next word. It is tempt-
ing to regard the -mo as perhaps an incorporated second personal objec-
tive element, but there are no other cases to support this view. Cf.
nikomoda, talk, speak!
28 See note 14, text II.
2» The stem is apparently -cehe-. See next line.
so Shows the use of the intensive suffix -ot, with an adjective.
si Perhaps related to xara'li, xaru'la, baby.
32 Elsewhere -xotam-.
33 The stem -tcuk-, or what appears to be but one such stem, has many
meanings. As itcu'ktamnip, I put down a round thing; nitcu'ktcan, drive
a nail; tcuitcu'kni, I drown; nitcu'klo, pull off button. See note 34,
text II.
a* See note 55, text II.
ss See note 25, text III.
36 The stem -hai- elsewhere has the meaning of to spit, to vomit.
37 The stem is -tak-. Cf. yetakni, I sing; ya'tak, we sing.
38 This stem does not occur elsewhere. To throw is -sux-.
3» Cf . ame'mtuini, I am hungry.
40 Perhaps for -wauk- contracted from -watok-.
41 Perhaps for yuwa'tokun.
42 By ' ' growling ' ' was meant, it was explained, ' ' talking big. ' '
43 The suffix -qose apparently means ' ' also, too. ' '
44 Meaning doubtful. The stem -wo- elsewhere means to cry, whereas
-wo- is the form used in the singular for "to sit. "
FREE TRANSLATION.
Coyote went eastwards to steal fire. There was one child only of the
owner at home. Coyote stole the fire, and ran off down river, where there
were many women. He ran so fast that he choked, then surrendered the
brand to a bird, who did likewise, giving it up to the Buzzard. (The latter
portion of this tale also is apparently extremely confused, and it seems
impossible to make any connected sense out of it.)
354 University of California Publications. [ AM- ARCH. ETH.
V. A MYTH.13
nise'it1 iwot2 mata hi'wot2 atcalaitafi hiwot2
North lived sweathouse lived with his grandmother lived
owatgu't3 oa'mta4 owa'temut owa'mdawa'temut badji'mdu5
started went went up went up-stream what for
Imamatcimi6 waituamtuwatmut ba'tcikitci7 owatmut
have you come? come back come back went
wa'ita8 I'tusait iwo't2 uwa'wriktan tcimar ida't9
west where his sister lived you must talk people many
eicimit'ni' ca'iki'et10 hoxada'ktca'nat11 tsusutaiik-e'et
come to see the dance I am ashamed I don't want to watch do not be ashamed
xe'manat12 nimamic13 hoca'nkunit14 hotcapunat15 yua'mta16
I do not eat (?) (?) not dance I know nothing arrived
bo'unmut17 equ'ictan18 a'maniku'mkiyat ni'tcaho'dat19
slept what do you say? you act foolishly have you sense?
xa'nimnosainoxosa'n20 lu'it21 idji'tmit22 yaca'mkunit23
do you know what you do? drink I sit on one side that is why I dance
yasa'mta24 i'djitmi naxama'nan25 qosi'n26 imica'nkunit27
thus I do I sit do not eat how did you dance?
noxopi'mni28 ma'iki'et10 a'manot29 yuwa'tmun30 not31 I'qorok32
do not play are you ashamed? recently I came I my language
mi'qot33 midjapu16 miqowe'g' an34 xo'lik maliniqo'nag^ an35
you speak do you know you will always talk that bad you will always
have to talk
aqo'sit e'wanmu86 6'u'xaik'e'nan10 ba'tcaamni37
why do you cry? you are no good
no'xojimta38 iqo'iorot32 dira'mda qe'g'edatci djewu imamni39
you do not know long ago pray large look for
moxolikaxa'winta40 ba'dja37 muxa'inat41 dira'mda mi'tcapu'ta15
two old men sat nothing made long ago you know
otuntsa42 yaca'mkunaxan23 etcut43
feathers we will dance long
13 Obtained in 1901 by Dr. A. L. Kroeber from Doctor Tom, the Chi-
mariko informant mentioned below in connection with the vocabulary.
While the thread of the story cannot be made out from the disjointed
narrative, it evidently is a myth. Doctor Tom passes among the Indians
as being more or less out of his mind. As he is old and knows practi-
cally no English, the translation had to be given by him in the Hupa
language, with which Dr. Kroeber is unacquainted, and translated into
English by a Hupa. While loose, it is however shown to be approxi-
mately correct by the analysis that can be made of many forms.
VOL. 5] Dixon. — The Chimariko Indians and Language. 355
yaxo'taxan44 mukice'ta45 onicnema'ri naijidiji'tmin46
we will see you do not wish to go once more we must go then they stay
yupqa'radjimni ixo'taxanen47 pa'tcuyama48 ba'tca
I get up now I will see him what will we eat? what
qo'tsesekesa'inen yacamkunit naecia'racimni ba'ikinaesan
must we do? we dance I must stretch myself I will dance about
ho'tceu yutiwie'ni nimiina't49 xo'miinana'n49 ne'g' ada'txumu'i
fall in water you like I do not like yourself
we'yit imitsama'kot na'paata mutsumta mcikio't50
dance hold! me (?) surpassed make a fire!
ixota'x47 ima'm39 qosni'ni26 ladjin51 xepakl'n boe'mxan52
let me look ! I see how I am tired I am dizzy I am sleepy
ix-otan53 him' ixotemdjukehe'n54 e'g'eta tcimexa'ita55
do not care to look you make
nitxa'xana58 la'djin qosi'ni mica'nkunit57 iwonhi'ni58
stop ! tired how you will dance I stay here
xo'sini qo'sini lawitama51 ciraku59 mu'amta60 batcaxa'hatan81
what makes you tired already you start I have nothing
namau'itciwun nua'mdat62 na'cia'tela/axanan ya'apu'tmin
you will eat you must go you must take it in go home
a'manidja'pui63 nitco'u64 qo'sin nitco'u tci'sagkun65 tcaa'weita66
you know stretch yourself how you stretch I am exhausted I am angry
dawuxton yutsu'nta67 djuklu'uxut68 ladjida'mda69 eica'mkuni
do not jump in jump in become tired I dance
la'djin ye'matsisin miitca'exotax70 nupu'o a'wamtu71
tired I want to eat look at it what for? with mouth
mikot33 xa'ni mikoxa'nat72 naa'wutbimni73 yuaka'nat
you talk by and by you will talk we must play
nacibi'mdaxanan73 otsumm67 namaata(n)hei na'icukudjhen74
we must play jump in do you pick berries do not want to
nu'tsuxunmu75 nitxa'nemaexa76 nicie'i nacba'tcikum77
jump into the ground your knees are sore I do not want
i'xotama'ri bfmaranu'tcxo a'tcawe'it ni'wekdapmu78 qocum
I want to see you mash it are you afraid? bring him out! how
tsi'rokon79 I'mamni e'xaini' no'ot qe'xeta80 ima'mta
did I talk I see I make I I make I see
tce'mta81 ixo'tat ica'mxu'nit gu'utceet82 hema'itat83 xa'niiku84
always I see I dance do not want to carry him soon
356
University of Calif on publications. [AM- ARCH. ETH.
himen85 hi'mitci'latcila85 a'si'n86 xo'djabutnat87 mi'sik-ee'i88
dark middle of night day do not know make right
mi'qoxanat72 naxaik-ena89 miatei'matakxu'n90 mo'xoci'nta91
you will talk do not be ashamed might laugh at you if you do not know
niice'x na'maxanat92 m'iciex- nia'i nide'ek na'witmi93
want you will see want blind let me look lie down!
na'p'ha94 yuwo'mni95 tcupa'i98 itsawi'sen djooqi'n
get him up ! I am going home my feet are sore do not wish
maxa'ikun97 hatcimtan98 nimama ha'tcadarup" ua'mxanat100
make it ! lies there you see it surely will go
ye'wetdaxana'c na'sieta'mxanan101 la'mitamakun51 hi'tat9
I shall catch him it will be day tired many
e'icamkunit102 ila'djin51 a'mimtu'ita103 badji maxa'ia
I dance tired I am hungry nothing you can make
qo'maicxu'nun iisa'n yima'mda wu'tsunat104 kato'oxu'mii'nanan105
know I breathe I see I am not sick I do not like you
gaik'i'ektcan106
how do you know?
NOTES.
1 Perhaps for wise-da, down-stream, i.e., north.
2 -wo-,to sit, to stay. Cf. hiwotinda, he sits.
3 -wa-tok, -owa-tok, return (?). Cf. muku-watku-nat, you did not come,
page 347, line 8 of text.
* -warn-, -owam-, to go; -ta, participle.
t> patci, what; -mdu, instrumental.
e -mat-, to find; -mamat-, alive. Cf. ma-i-mat-ni, I am alive.
7 Cf . ante, badji-mdu.
8 wai-da, west or up-stream.
» Cf . etasun, many.
10 c-, probably for tc-, I ; -aikie-, ashamed.
11 Cf . note 22, text III.
12 Cf. xemanon, page 347, line 6 of text.
is Perhaps ni-, imperative, and -mam-, to see.
i* ho-, negative; -samxu-, to dance.
is ho-, negative; tcapu- probably -trahu, to know.
i« Cf. note 4.
17 -po-, to sleep. Cf. po-anmu, you sleep.
is Probably -qu-, -ko-, -komo-, to talk; e- perhaps interrogative. Cf.
i-mi-canku-nit, did you dance?; a-qosit, why?; e-wanmu, do you cry?
i» Probably -tcaho-, for -trahu-, to know. Cf . ante hotcapunat.
20 Perhaps xani, by and by;
21 -lu-, to drink. Cf. page 347, line 6 of text.
22 i-, I j -tcit-, to sit ; -mi, the verbal suffix, down ; -t probably the inten-
sive suffix, -ut, -ot, -t.
VOL. 5] Dixon. — The Chimariko Indians and Language. 357
23 ya-, we; -samxu-, to dance.
24 Probably -sam-, to listen (?). Cf. mi-sam-damdatckun, page 350, line 8
of text.
25 na-, second person imperative; x-, negative; -ama-, to eat; -nan,
verbal suffix. Cf. xemanat, ante line 6.
26 Interrogative stem qo.
27 i, perhaps interrogative. Cf. note 18.
28 no, imperative; xo-, negative; -pirn-, to play; -ni, suffix of present
tense.
29 Cf. aman-itri, young; aman-inhu, new. Perhaps also a'maniku'mkiyat
ante, line 7.
30 y-, for i-, I; -uwat-, -owat-, to come.
31 Contracted from nout.
32 Evidently from the stem -ko-, -qo-, -go-, to speak. The form 19
obscure, as the possessive -i, my, is always suffixed.
33 mi-, you; stem as in the previous word.
s* mi-, you; -ko- to talk; -we, perhaps for -wet, continuative; -g'an foy
-xan, future.
35 It is possible that the first portion of this word is the Wintun pro-
noun for the second person dual, malin. A Hupa word is inserted in the
following text.
36 Cf. ewo'imamni, I cry.
37 Cf. pa'tceam-ku, something (nothing?).
38 no-, imperative; xo-, negative; -ta, participle. The stem -jim-(tcim)
does not occur elsewhere in the material collected.
39 i-, I; -mam-, to see; -ni, present tense.
40 Obscure, -xoli, may be xuli, bad; xawin, old. Cf. note 25, text III.
41 mu-, you; -xai-, to make.
42 hu-tu, its feather.
43 Cf. hitcun, long.
44 ya-, we ; -xota-, to see ; -xan, future.
45 Cf . -gutce-, -gutcai-, do not witsh, as in tcu-gutcen, I do not wish.
46 na-, imperative; -jid-(tcit) (reduplicated), to sit. So "do ye sit
down one after the other "(?).
47 i-j I; -xota-, to see; -xan, future.
48 patci, what; y-, I; -ama-, to eat.
49 ni, second person imperative ; -mi'inan-, to like.
50 -cikiot perhaps for -cekta-, to build fire.
51 la-, weak, tired; -tci, I; -in, incompleted action. In other instances,
-mi, you.
5.2 -po-, to sleep; -xan, future. Cf. poimni, I sleep.
53 Cf. ixota'x, line before.
54 Cf . note 45.
55 tci-, I; me-, actions done with hand(?) ; -xai-, to make; -ta, participle,
56 ni-, second person imperative; -txa-, to stop; -xan, future.
57 mi-, you; -samxu-, to dance. The phrase "how you will dance "
seems to mean ' ' thus you will always dance in the future. ' '
58 -won-, for -worn, to stay.
59 ciraku, curaigu, from cur-, long ago, and the negative -gu.
eo mu-, you; -warn-, to go; -ta, participle.
61 Seems to contain the negative.
62 nu, second person imperative; -warn-, to go.
358 University of California Publications. [AM- AECH. ETH.
os Cf. note 29. Perhaps -pu is the interrogative suffix. Cf. mexadjipu,
have you stolen?
e* ni-, second person imperative; -tco-, cf. -tcu-, to lie down, to sleep.
65 tci-, I; -sag-, cf. -sax-, to cough (?).
66 tea-, I; -awe-, angry; -ta, participle.
«7 -tsu-, -tsum-, -tsun-, to jump.
es dju-, tcu-, I; -klu-, to fall.
69 Cf. note 51. -dam is a verbal suffix of uncertain meaning in this
case. Cf. meinadamda, you look for me.
70 Contains -xota-, to look, watch.
71 ha-wa, his mouth; -mdu, instrumental.
72 Or else from -ko-, to kill. Cf . ye-ko-xan-an, I '11 kill you, text IV,
line 9.
73 -pim-, to play.
7* Cf . tcugutcen, I don Jt want to, text IV, line 15.
75 nu-, second person imperative; -tsu-, to jump; -xun, verbal suffix
meaning into; -mu, verbal snffix of uncertain meaning. Cf. naimu, chop;
nitupmu, roll along, etc.
76 hi-txanemaxa, his knee.
77 Cf. patcigun, no.
78 ni-, I; -whek-, to push; -tap, out of.
7» Cf. iqorok, ante line 10.
so -xe-, for -xai-, to make.
si tcem-da means ' ' across a stream. ' '
82 Cf. note 74.
83 Perhaps he- is the negative, xe-; -mai-, to carry.
84 xani, by and by, and -gu, the negative. Cf . note 59.
85 himi, hime, himokni, night. The -n appears in hime-n-ala, moon.
86 asi, asse, day. Cf. asi-n-ala, sun.
87 xo-, negative; djabu- (tcapu ante) for -trahu-, to know.
88 hisikni, hisiki-, good ; -eei perhaps -eye, reflective.
8» na-, second person imperative ; x-, negative ; -aikie-, ashamed.
90 mi-, you, object; -yatci-, to laugh; -xun is either the future -xan, or
the continuative -hun.
91 mo-, you; -xo, negative; -cim-, -cem-, to listen; -ta, participle.
92 n-, second person imperative; -ama-, to eat; -xan, future.
93 na-, second person imperative; -mi, -tmi, verbal suffix, down; -wi-,
cf. hawi'ida, driv deer; ha-wi-maxan, poke hole in sheet of paper.
94 n-, second person imperative; -ap-, to get off horse; -ha, up.
95 y-, I; -owam-, to gO.
96 tcu-, my ; hu-po, his foot.
97 ma-, perhaps for na-, second person imperative; -xai, to make.
»8 -tcu-, to lie down, sleep.
99 -up, intensive.
100 -owam, to go; -xan, future; -at(f) for -ut, -ot, intensive.
101 asi, day; -xan, future.
102 ei-, for i-, I.
103 amemtu-, hungry; -i-, I; -ta, participle.
104 The final -t, -at, probably the intensive -ut, -ot is of frequent occur-
rence.
105 xu-, negative; -mi'ina-, to like; -nan, verbal suffix,
ice -aik.ie-, ashamed.
VOL. 5] Dixon. — The Chimariko Indians and Language. 359
ye'ma1 I'waxanin2 e'kocxanan3 tci'mitcakun kolalai yua'mni
I eat I will defecate I will urinate enough sick I go
nlma'ama4 nidjidmaga'na5 mpa'itca6 ba'tciku' ici'cnu'xni i'sa'n7
you see say so pick up no bring wood sleepy
xa'nisama8 xe'ma/e dji'txanak10 hosetdjamwu' mmina'11 hisl'kta12
soon head blanket sick behind good
hi'edat hidjukm13 hi'djutbitan14 nadja'ldan15 naxo'cxu16 misa'gu17
fall in drown a spring rock cut put in mouth
nisa'wka hitai18 ko'on19 hiteiwamda nixota20 muxu'lika21 awa'm
put in mouth much talk go down look! say go
nuakta22 xa'ye dje'u23 miwu' xumamnan24 yacangxu'ni25
go ' small large give do not see let us dance
yaxu'tcu nici'nate'i no 'sexana'n26 mmamar naeco yoku'n
go to bed cover me ! suckle me look make basket
ne'wu pa'dju27 nuwi'e28 xodala29 nitcxe'm30 mtcxe'ako30
give enough carry little drag! stop!
mi'tcapu31 hfwana'dan na'klo badxala nuxu'mamnan24
chew go on see two enough not see
yokumramni'p82 mitcxa'ni33 yeko'n34 tcawfn mexo'tan35
run small kill I fear on
yTitsuxa'mni36 yuwa/wukne'37 bo'anmu38 na'waxaii39 muxulinni40
fall down I come back you sleep your mouth is small you are ugly
xa'se hitema' nimama nimaitce41 yamat ima/mta mma'mxanat
grass ( ?) cook see food I see you will see
naot xu'noita42 nmtji43 a'ma ixa'ita xo'se himou
I go up your nose earth I made grass yes
exaini'p44 ye'kon34 najidi'li naxa45 huwa'm xa'ni
I make I kill play flute ! stop go soon
ladjitamni djo'pa-elo'ni46 elonehe'e46 m'djitmi47 nitcxe'mku30
tired too hot hot sit down ! drag !
djemta nuamatcxun48 wesatkla'se yu 'tsu'txamu36 hawalla49
across river go ! sleepy fall down who are you
la/mitama namaexuni xalala'idji'ni diramda diramd ua'kdat50
tired around go home long ago long ago came
14 Part of a text obtained in the same way as the last.
360 University of California Publications. [AM. ARCH. ETH.
hica'mniman ni'xota dje'wut23 I'tc'i'xni xuno'ita42 lutsuktu'n39
not see you look ! large play up fall in
mu'adokni51 tcigutxotne'i52 yeaxtu'n wetce'o migaatcxu'en48
you come back lonely I return near leave
nacuamni' hitai ko'on hupucnei53 memamnei'54 mi'tcapu
go away much talk his leg straight I see you you know
nama we'lemu55 edjeene'i nema'iradjim56 netcxe'm mcigya't57
eat! quickly shoot carry! drag! make fire!
nixa'ii tca'xawinta58 m'mamxa'nat etc'i'xta59 koma namaxana't
make it! I am old you will see grow seeds
watcel ni'mamxanat koma hecigu djimia'na
pepper-nuts you will see seeds hazel-nuts sarvice-berry
haikye'u hatch5'u hosiri'na60
sugar- pine -nuts digger pine-nuts cedar
NOTES.
i i-, I; -ama-, to eat.
2i-, I; hi-wax, his excrement; -xan, future; -in, incomplete action.
8 e-quc, his urine.
4 ni-, second person imperative; -mam-, to see.
5 ni-, second person imperative; -tcit-, to sit; -gan, -xan, future.
6ni, second person imperative; -pa-, perhaps -pa-, to smoke.
i Cf. iisan, text V, next to last line.
8 xani, soon, by and by.
» hi-ma, his head.
10 tcitxa, blanket.
11 Cf. himinatce, behind; himinna, back.
12 hisiki-, hisikni, good.
is -tcuk-, a stem of varied meaning. Cf. nitcuktan, drive nail; nitcuk-
tapku, take out a round thing; itcukar, drowned; text I, line 7.
n-tcut, to strike (?); -pi, -tpi, suffix, out, out of.
is Cf. tcaldan, metal.
10 Cf . tca-xos-amu, I yawn.
IT Cf . note 65, text V.
i»Cf. note 9, text V.
i» From -ko-, to speak.
20 n-, second person imperative; -xota, to look, watch.
21 Cf. note 40, text V.
22 nu-, second person imperative; -wak-, to come; -ta, participle.
23 djeu, tceu, treu, large.
24xu-, negative; -mam-, see; -nan, verbal suffix.
25 ya-, we ; -samxu-, to dance ; -ni, incompleted action.
26 no-, second person imperative ; -sex-, cf . -sek- ,to swallow ; -xan, future.
27 Cf. padju, grizzly-bear.
28 nu-, second person imperative; -wi, cf. ha-wi'-ida, drive deer.
VOL. 5] Dixon. — The Chimariko Indians and Language. 361
29 xodallan, poor.
so Cf . tcu-itcxe-mun, page 347, line 2 of text.
si mi-, you; -tea-, to chew; -pu, perhaps interrogative.
32 Cf.(?)nipe-ram-ram-, to taste.
33 Cf.(?)ni-tcxa-lo, pull out tooth; itcxa-posta, Dyer's ranch .
s* ye-, I; -ko-, to kill; -n, incomplete action.
35 mi-xota-n(?).
36 -tsu, to jump. Cf . note 67, text V. But hu-tsu-tmin, fly down ; -xam,
suffix, down; -ni, incompleted action.
37 y-, I; -owak, to come, here apparently reduplicated; -ne, -ni, incom-
pleted action.
38 Cf. note 17, text V.
39 ha-wa, his mouth.
40 mu-, you; -xuli-, bad. Cf. note 21.
41 Cf. -mai-, to carry.
42 xunoi-da means west or north.
43 A Hupa word. The Chimariko would be mo-xu.
44 e-, for i-, I; -xai-, to make; -ni, incompleted action; -p, intensive.
4» Cf . i-txa-Eni, I stop.
46 elox-ni, elo-ta, hot.
4 7 ni-, second person imperative; -tcit-, to sit; -mi, suffix, down.
48 Cf . mo-watok-atcxun, page 350, line 7 of text.
49 awilla, who.
BO -wak-, to come ; -da, participle ; -t, intensive.
si mu-, you; -atok-, -watok-, return; -ni, incompleted action.
52 Cf. tcigule, we all. Or more probably, tei-, I; gu-, negative.
53 hu-po, his leg.
54 me-, for mi-, you; -mam-, to see; -nei, cf. preceding word, and, post,
edje-nei.
55 welmu, quickly.
66 ne-, second person imperative; -mai-, to carry.
57 ni, second person imperative ; -cekta-, make fire.
58 tea-, I; -xawi-ni, old; -ta, participle.
69 Cf . -itri-, -itei-, to grow, a man.
60 Cedar is hatsinaktca; hosu, xosu is yellow-pine nut. The tree would
be hosu-na.
SENTENCES.
puntsalot hamtatinda citcelot woman whipped dog
puntsalot himitcitinda tcimal man kicked the woman
citcela hapukeini hemxolla dog caught the jack-rabbit
mimitcitida citcela you are kicking the dog
hipuimuktinda citcela they are pinching the dog
imitcitinda I am kicking him
memitcitida you are kicking me
tcumi 'inatinda he likes me
qonowectinda ye are whipping me
imitcitxanan citcelot I shall kick the dog
nitcut citcela hit the dog!
362
University of California Publications. [ AM- ARCH. ETH.
imamni
imi 'inanatcin
mepatni
tcumamni
qomamapu
hiwotinda
miwemtsodida
qatcxundjulinda
qewoktinda
nout yematinda
tcaxawintinda tcigule
mamatindak
hisamxunin
yawemtsom
mixun
qaxatcuEni
hama
imumni
yetakni
haomiuktsaida
awaida
onipaida
qomas musuda
qomas asuda
patci suda
awilida mohatida
puntsarida anowesta itrila
mitinda kutaxana
ewomunda
imumda itxaEni
imurada tcohotimen
imamni haqomelamda
hisamxuninda yekon
I see thee, him
I like ye
you .are poking me
he sees me
do ye see me
he sits
you gamble
ye are thin
he is sick
I eat
we all are old
you ate
he dances
we gamble
you are fat
ye are short
he eats
I run
I sing
his hat
his house
his pipe
who are you
who is he
what is this
who shot you
woman whipped boy
are you going to keep itf
still crying
I stop running
while running, he shot me
I saw him running, hurrying away
while he was dancing, I killed him
VOCABULARY.
The following English-Chimariko and Chimariko-English
vocabulary is based on the author's notes. To these are added
materials from the following sources.
Words marked with an asterisk, *, are from Powers' Tribes of
California, pages 474-477, slightly transcribed to conform to the
present orthography. Those marked with a dagger, f , were ob-
tained by the author, but are given in identical form by Powers,
allowing for the fact that Powers does not distinguish k and q
and writes no glottal catches.
VOL. 5] Dixon. — The Chimariko Indians and Language. 363
Words in parentheses, ( ) , were obtained by Dr. A. L. Kroeber
from the informant Friday in 1902, and those in brackets, [ ],
from Doctor Tom, an old feeble-minded Chimariko at Hupa, in
1901 and 1902. Many of the more common words, having been
obtained by Dr. Kroeber in a form identical with that recorded
by the writer, are not separately given.
Words marked with § were obtained by Dr. P. E. Goddard
from Mrs. Noble, a daughter of Mrs. Dyer, in 1902. A consider-
able number of other words also obtained by Dr. Goddard, in a
form identical with that recorded by Dr. Kroeber or the writer,
are not specially marked.
ENGLISH-CHIMAEIKO.
Abalone, sulhim
Abandon, -txax-
Accompany, -sim-
Acorn, yutri, (tcxupun)
Acorn (black-oak), [(muni)]
Acorn-bread, tceneu
Acorn-meal (leached), paci
Acorn-meal (unleached), yoma
Acorn-soaking place, matciya
Acorn-soup, hapeu
Acorn (shelled), ihitei
Across-stream, tcem-da
Again, (tabum)
Alder, pakto'Ena
Alive, -mamat-
All, (kumitcin)f
Alone, pola
Angry, -aw&-
Ankle, hi-kxanlede, hi-txanlede
Ant (black), p&o'a
Ant (red), t'amitcxul
Antlers, ho-wec
Anus, hi-wi
Arm, hi-tanpu, [hi-tcanpu],
hi-tcanpo*
Arm-pit, cileitcumuni
Armor, t'ummi
Arrow, sa'a
Arrow-flaker, atcibuksa
Arrow-point, qaku
Ashes, matripxa, matripa
Aunt (paternal), uluida-i(f)
Aunt (maternal), malai-i, mutala-i
Autumn, asodiwukni, nomatci*
Awl, cibui
Axe, haimuksa, hamuktcu*
Baby, xarulla, xalula, (xalala),
halalla*
Back, hi-mina
Bad, xuli, holi-ta*
Bark (of tree), hi-pxadji,
hi-patci*
To bark, wowoin
Basket-hat, haomiuksa
(haamiaktca)
Basket (burden), sangen,
(cankeen)
Basket (cooking), poquela
Basket (mortar), ha'eu
Basket (open tray), powa
Basket (sifting), atanisuk
Basket (spoon), kaluwed
Basket (storage), ( opumaktca)
Basket (tray), p'unna
Bat, tcemxatcila
Bachelor, puntsariecku, oelulla
Beads (disk), mendrahe
Bear (black), tcisamra, (djicamla),
[djisamara], tcisamrha*
Bear (grizzly), padju, (potcu)
Beard, (hu-putcu-n-xame), [ha-
budju-n-xami], o-putcun-hama*
Beaver, wisilla
Bed, hatciinarutsa
Beetle, qo'a
364
University of California Publications. [AM. ARCH. ETH.
Belly, hu-truneu, (hu-tceneu),
u-tcuniwa*
Belt, hi-ca 'amatat
To bend, -koru-
Bird, (di'la), tirha*
Bitter, hemudadjan
Black, tcelei, tceli-t*
Blackberry, xamoana
Blackbird, tira-cela, teila-tcele
Blanket, tcitxa
To bleed, sodre-
Blind, -sukxomen, -xosanmun
Blood, sotri, citrqi, sitso*
To blow, -bus-, -xuc-, -kos-, -xu-
Blue (f — cf. blood), sote'i
Bluebird, ipuitella
Bluejay, tsokokotce
Board, ho'eu
To boil, -potpot-, -dum-
Bone, hu-txun
Born, -dah-
Bow, xapuneu
Boy, itrilla, itcilat
Brain, hi-ni
To break, -kat-, -tcex-, -xb'tb's-
Breast, hu-si*
Breast (woman's), si'leye, sirhaf,
[cida]
To breathe, -saxut-
To bring, -hak-, -hek-
Brother, uluida
Brother-in-law, meku-i
Buckeye, yonot
Buckskin, tcirhuntol
To burn, -ni-, -maa-
To bury, -tot-
Butterfly, tsamila
Button, hi-punaktca
Buzzard, tcetcei
By and by, punuslala, xani,
tamini
To call, -ko-, -koko-
Cane, hutatat
Canoe, mutumma, motuma*
To carry, -mai-, -ham-, -qi-, -xii-
Caterpillar, xawin, qawin
Cats-cradle, axadeu
Cedar, hatsinaktca, hatinaktsana
Chair, hi-woanadatsa
Chaparral, puktca'Ena, axacna
Cheek, hu-tananundjatun
To chew, -tcatci-
Chief, itra-xai-deu, itci-haitie*
Chimariko, (tcimaliko)
Chin, tsuna, wetu
Chipmunk, pipila, wisilla(f)
Civet-cat, kakesmilla8
To clap hands, -putata
Clean, mata'i
To clear (weather), -tcemux-
To climb, -ar-
Clock, ixodaktca
Cloud, hawedam, [awetama],
(awatamaxni)
Clover, katcu
Coals, kowa
Cold, eco-, (xatsa), eso-ta*
Comb, tanatci
To comb, -kma-
To comb, -watok-, -wok-, -owak
To cough, -sax-
Cousin, antxala-i
Country, ama
Coyote, tcitindosa, (maidjandela),
[maidjandera]
Cradle, wentcu
Crane, kisum, kasar
Cray-fish, trxol
Crooked, p'qele'in
Crow, wa'da, wa'la
To cry, -wo-
Cup and ball, hitcumudadehu
To cut, -kut-, -lolo-
To dance, -samxu-
Daughter, masola-i, maisula-i*
Daughter-in-law, tcu-simda
Day, asse,t [asi]
Deaf, hukenan
Deep, tcuxunmin (?)
Deer, a 'a, aa*
Deer (buck), (xuwetci)
Deer (doe), (yetcawe)
Deer-brush, qapuna
Deer-trap, haxaktca
To dent, -kxol-, -tran-
Dentalia, hatcidri, t'ododohi
[(ahateu)]
t( Devil" (prob. sorcerer),
himisanto, (himisamtu)
Dew, qoido
VOL. 5] Dixon. — The Chimariko Indians and Language. 365
To die, -qe- Fat (adj.), -xu-
To dig, -po-, -tsik- Father, itcila-i|
Digging-stick, tsunana Father-in-law, tcu-maku
To dip up, -hedo- (?) Feather, hu-to, hi-mif
Dirty, tcele'in Fern, teuteuna
To dismount, -ap- To fight, -tcxua-
Dog, citcella, sitcelaf To find, -mat-
Door, wessa Finger, hi-ta, hi-tra, (hi-tca),
Dove, yuura hi-tcanka*
Downwards, tranmida Finger-nail, bolaxot, (bulaxut)
Down stream, wiseda Fir> klpi'ina, (kimpina)
To drag, -tcxe- Fire> a'Pu> aPu*
Dragon-fly, hitcinemnem To make fire> -cekta-, hatsir
To dream, -maka- Fire-drill, apu'Ena, hatsiktca
To drink, lu- Fire-drill base, apu'natxui
To drive,' -sik- Fire-place, akamina a'pu
To drop, -lul-, -lus-, -lurim- Fish-line, hook, hamamegutca
To drown, -tcuk- (!) Fish-net, atcxu
Drum, hisamquni Fish-trap, weir, tsat
Dry, atcxumni Fisher, qepxamitcei
Duck, xaxatcei, hahatce* Five. tsanehe, tranche
(= mallard) To fix, -mu-
Dull, tono'i Flat, river-bench, maitra
Dust, matcitsxol, matrepa Flea, t'amina
To float, -kirn- ( f )
Eagle, wemer,tcawitcau,(djawidjau) Floor, weboqam
Ear, hi-sam, hi-cam* Flower, atrei
Earth, [ama]t Fly, musaswa, musotri, mosotce*
Earthquake, amitexamut To fly, -tu-
East, up stream, waida, (waida) Fog, aptum
To eat, -ama-, -ma- TO follow, -sum-
Eddy, apenmaspoi Food, hameu
Eel (lamprey), tsawa Foot, hu-pof
Egg, anoqai, amoka* Forehead, hi-mosni,f [hi-muclei]
Eight, xodaitcibum, hotaitcipum To forget -xome-
Elder tree, tcitcxoi Four, quigu, qoigu
Eleven, pundrasut, saanpun FOX, tcitcamulla, apxantcolla,
punlasut haura*
Elk, a'eno, aanok* Friend, [imikot], imi-mut (=love)
Empty, hutcolanan Frog, qatus, (axantcibot)
Evening, himok* Full, hitcolam
Everything, patcimam (f)
Excrement, hi-wax To gamble, -wemtso-
Eye, hu-sot, hu-cot* Girl> puntsula, puntcalla*
Eyebrow, hu-sotnimi To giv^ -flak- (?), awu-t*
Eyelashes, hu-sunsa To 8°> ~&-> -warn-, -waum-, -wawum-,
-owa-
Face, hi-suma* Good, hisikni, (hisiki-), hisi-ta*
To fall, -man-, -mo-, -klu- Goose, lalo, lalo*
Fat (n)., pi 'a Gooseberry, tselina
366
University of California Publications. [AM. AECH. ETH.
Gopher, yumatc
Grandfather (paternal), xawila-i
Grandson, himolla-i
Grass, hawunna, (awuna), kotcu*
Grass-game, heumakutca
Grasshopper, tsatur, tsatul
Grass-seed, qomma
Green, himamto, (imameu),
himamsu-t*
Grouse, himimitcei
To grow, -itri-
Hair, hi-maf
Hand, hi-ta, hi-tra, hi-tca*
To hang, -kirn-
Happy (?), tcumidan
Hard, tcaxi
Hawk, yekyek, petcxol
Hazel, hecigo
He, hamut
Head, hi-mat
To hear, -ke-
Heart, hu-sa 'antcei, (hu-santcei),
u-santce*
Heavy (?), tcumidan
Heel, inookta§
Hemlock, xutcxu
Here, this side of stream, kentcuk
To hiccup, le-
To hide, -txat-
High, hitcuEni
To hit, -at-
To hold, -imu-
Honey, huwuanukai§
Hornet, husu
Hot, elo-, (eloxni), elo-ta*
House, awaf
How long, far, qaitcu
How many, qatala
How often, qatramdun
Humming-bird, qerektce, trelektcei
To be hungry, -ame-, -amemtu-
Hupa, person, hitcxu; place,
hitcwamai
Hyampom people, maitroktada
hitcuamai
I, nout
Ice, hatcen, atci*
Intestines, hi-pxa
Into, xunoi(?)
To jump, -tudu.
To keep, -kut-
To kick, -mitci- =with foot
To kill, -ko-
King-fisher, tsadadak
Knee, hi-txanimaxa,
[hi-txanemaxa]
To kneel, -komat- ( f )
Knife, teisili, tcididi, tceselli*
To know, -trahu-
Ladder, ha'amputni
Lake, tcitaha
Lame, hoakta-xolik
Large, trewu-t, (djewu), tceu-t*
To laugh, -yatci-f
Leaf, hi-taxai, tahalwi*
Left-hand, xuli-teni
Leg, hi-txan, hi-tal*
To lick, -pen-, -hen-
To lie on ground, -tcu
Light, tcxalen
Lightning, itckaselxun,
hitckeselsel-ta*
To like, -mi'inan-
To listen, -cem-
Liver(l), hu-ei. See breast
Lizard, taktcel
Lizard (red), himiniduktsa
Log, samu
Long, hitcun
Long ago, cul, cur, [diramda],
(dilamda)
To lose, -licxu-, liiluxe-
Low, hutculan (?)
Madrone, etxolna, [hetxolna],
(hetcxolna)
To make, -xai-
Man, itri, itci*
Many, much, eta, (hitat), itat*
Manzanita, tcitcana, tcitci
Manzanita-cider, tcitciaqai
Maple, trupxadji 'ina, ipxadji'ina
To marry, -tcum-
Marten, xuneri, qapam
To mash, -lot-
Meat (dried), pititcxun
To meet, -hayaqom-
Milk, cira, ci'ila
Mink, huneri (?— see marten)
VOL. 5] Dixon. — The Chimariko Indians and Language. 367
Mistletoe, hakilasaqam
Moccasin, pa, ipaf
Mole, tsabokor, xosanmu
Moon, himen alla,t [himi-n-ala]
Morning, himetasur, himetacus*
Morning-star, munoieta
Mortar, ka'a
Mosquito, tseleye
Moss, hikiina
Mother, cido-i, sito-i*
Mother-in-law, tcu-makosa
Mountain, awu,f aumiya, [ama]
Mountain-lion, tcerasmu,
[tcidasmu]
Mouse, pusudr
Mouth, ha-wa,t [ha-wa]
Mud, ladido
Narrow, xe'iren
Navel, ho-napu
Nest, hemut
Nephew, micaku-i, himolla-i
Nest, hemut
New, amaninhu
Niece, himolla-i
Night, hime, himokni, [himi]
Nine, puntcigu
No, patcigun, (patcikun), patcut*
To nod, -pukim-, -pupul-
Noon, himoqanan
North (west?), xunoida
Nose, ho-xu
Nowhere, amaidatciku
Oak (black), mune'Ena, (munena)
Oak (live, hepuitci'ina
(hepetcina)
Oak (poison), xaxecna
Oak (tan-bark), yutxuina
Oak (white), yaqana
Oats (wild), aqedeu
Ocean, aquareda, aka-tceta*
Old, xawini, hahawin-ta*
Old maid, itridusku, amalulla
Old man, itrinculla
Old woman, eunhulla
One, pun, p'un
Onion, sapxi
Orphan, tcisumula
Otter, exoitcei, [haiokwoitce]
Outside, himinatce(f)
Owl, tcukutcei, hara
Paddle, hiasmaigutca
^Pain," qehewa
To paint, -poxolxol-
To pay, -daigu-
Penis, hi-pel, [hi-bele]
Pepper-wood, watcel
Person, tcimar,f tcimal, [djimar],
(tcimal)
Pestle, tcesundan
Pigeon, yanunuwa, yanunwa*
To pinch, -puimuk-
Pine (digger), hate 'ho, hatco,Ena
Pine (sugar), haqewinda
Pine (sugar, cones), (haqeu),
[haikeu]
Pine (yellow), xosu, hosu*
Pipe, onipaf
Pitch, ano'a
To play, -pim-
To poke, -pat-
Poor, xodalan
Potato (wild), sawu, qawal,
a'asawi, sanna
To pour, -qo-
Pretty, siga
To pull, -tcxet-, -tcxa-
To push, -whek-
Quail (mountain), pisor, pisol
Quail (valley), qadakin pisor
Quickly, welmu weleni, luredja
Quiver, hasusakta
Babbit (cotton-tail), hiwinolam
Babbit (jack), hemoxola, emoholla*
Baccoon, yeto'a, [yeteiwa]
Bain, hitak, itak-ta*
Bainbow, trexanmatcxu
Bat, patusu
Battle (split), hemuimektsa
Battle (cocoon), patcxal
Battlesnake, qawu, kawu-tcane*
To recover, -nook-
Bed, wili'i, wili-t*
Bedwood, mutumana
To remember, -xutaxun-
Bich, hitam, -hada-
Bight-hand, hisi-deni
368
University of California Publications. [AM. ARCH. ETH.
Kipe, homat
River, aqaqot
To roast, -maq-
Eobin, srito, citra
Roe, hi-txaiyi
To roll, -k-
Root, atci
Rope, atcxunde
Rough, nodaduhni
Round, nolle
To rub, -xiaxe-
To run, -mum-
Salmon, umul, omul*
Salmon (dog), (djeida)
Salmon (hook-bill), (bitcoqolmu)
Salmon (red), masomas
Salmon (steelhead), (acotno-umul)
Salmon (summer), (umul-tcani)
Salmon (dried, crumbled), tsamma
Salmon-river people, hunomitcku
Salmon-trout, heetsama
Salt, aqi, aki*
Sand, amayaqa
Sarvice-berry, tcimiana
Saw, hi-uxigutca
To say, -pa, -patci-
Scorpion (? — see cray-fish), tcisitcin,
txol
To scowl, -suta-
To scrape, -xedo-
To scratch, -kirkir-, -xolgo-
To see, -mam-
To sell, -tciwa-
Seven, xakuspom, qaqicpom
Shade, qatrata
To shake, -lucluc-
Shallow, txodehunmi
Shaman, tcowu, (tcuu)
Sharp, cupui
Shell, exeu
Shell (conical), tcanapa
To shiver, -nini-
To shoot, -pu-
Short, xuitculan
Shoulder, hi-ta
To sing, -tak-
Sister (older), antxasa-i
Sister-in-law, maxa-i
To sit, -tcit-, -wo-, -pat-
Six, p'untcibum, p'untcpom
Skin, hi-pxadji
Skirt (woman's), hiektcandeu(f)
oxwai
Skunk, pxicira, [picui]
Sky, tcemuf
Slave, habukedeu
To sleep, -po-
To slide, -sap-, -sapho-
Sling, hi-migutca
To slip, -klu-
Slowly, xowenila
Small, uleta
Smoke, qe
To smoke, -pa-
Smoke-hole, apotcitpidaktca
Smooth, luyuin
Snail, nixetai
Snake (king), mamusi
To sneeze, -ninxu-
To snore, -xatudu
Snow, hipui, hipue*
Snowshoes, hipui ipa, panna
Soft, lo'oren
Something, patceamku
Son, oella-i, oalla-i*
Son-in-law, itcumda
Soot, nagotpi
Sour, qoiyoin
South, qadaida
Spear, hasunwedeu
Spear (fish), hohankuteu, altar
Spider, kwanputcikta
Spider-web, ko'okoda
To spill, -qox-
To spit, -haihu-
To split, -bis-
Spoon, wecnaqalne, sapxel
Spotted, letretre
A spring, cidulla, (aqa-xatsa)
Spring, kisumatci, kicumatci*
Square, hoqata'Eni
To squeeze, -tci-
Squirrel (gray), akwecur,
[akuitcut]
Squirrel (ground), ta'ira
To stand, -hoa-, -ha-
Star, munu, mono*
Star (falling), munutumni
VOL. 5] Dixon. — The Chimariko Indians and Language. 369
To stay, -wo-r -wom-
To steal, -xadj-
Stepfather, matrida
To stink, -mitcxu-
Stone, qa'a, kaa*
To stop, -txa-
Straight, hadohan
To strike, -tcut-
Striped, qisoi, exaduqisman
Strong, pala
Sturgeon, (umul-itcawa)
Sucker, hetcespula
Summer, ahanmatci, ahenmatci*
Sun, alla,f ulla, [asi-n-ala]
Sunflower-seed, tcintcei
Sunrise, exatatkun
Sunset, hiwohunmi
To swallow, -sek-
Swallow, tumtitella
Swamp, hixut, cita
Sweat-house, matta
Sweet, hiquini
To swim, -xu-
Table, hama 'anaksia
Tail, aquye
To talk, -ko-, -go-
Tattoo, hekoteu
To tear, -tra-, -xata-
Tears, hu-so'xa
Teeth, hu-tsuf
Ten, sanpun
That, pamut, paut, pat
Thick, pepe'in
Thief, ixagutca
Thigh, hi-tcipe
Thin, tqe'erin
This, qewot, q^t
Thou, mamut
Three, xodai, hotai
To throw, -su-, -sux-
Thumb, hi-tciteeta*
Thunder, tremumuta, tremamutceu,
[djememoxtcei], tcimumuta*
To tie, -wuqam-
Tinder, hauna
Tobacco, uwuf
Today, kimase, asset
Tomorrow, himeda, himetaf
Tongs, isekdadiu
Tongue, hi-penf
To touch, -na-
Trail, hissa
Tree, at 'a (?), atsa*
Trout, trawel, (tcawal)f
Tump-line, hima'idan, kasusu
To twist, -pxel-
Two, xoku, qaqu
Uncle (m. or p.), magola-i
Under, tcumu(?), wise§
Unripe, xomanat
Up, (-tso, wiemu)
Urine, e-que
Vagina, e-qa
Valley, hitcxaeni (?), maitcitcam*
Village, awitat, tcimaretanamaf
To vomit, -haima-
To wake, -suhni-
Warrior, hetcwat
To wash, -pok-
To watch, -xota
Water, a'ka, aqa, aka*
Water-fall, aqamatcitsxol
Water-ousel, pasindjaxola
We, natcidut, noutowa, tcigule
Weak, lapukni
Wedge, tranper
Wet, cidji'in
What, patci, qatci
When, qasukmatci
Where, qomalu, (qosi)
To whip, -nuwec-
To whistle, -xu-
White, mene'i, mene*
White-man, tcimtukta,
(djemduakta)
Whiskey, (apu-n-aqa)
Who, qomas, komas,* awilla
Why, kosidaji
Wide, xere'in
Widow, lasa
Widow (remarried), yapada§
Widower, mamutxu ( f )
Wife (my), puntsar-ie, (punsal-i),
puntcar-hi*
Wild-cat, tagnir, tragnil,
hicumaxutculla
Willow, patc'xu
370
University of California Publications. [AM. ARCH. ETH.
Wind, ikose-ta, ikosiwa*
Window, hisusamdaksia
Wing, utu,f hu-tu
To wink, -raprap-, -laplap-
Winter, asodi, asuti*
Wintun, patcxuai
To wish, -tcxuu, -teai- (?)
Wiyot (f), aqatreduwaktada
Wiyot at Arcata, qataiduwaktada
Wolf, citciwi, sitciwi*
Woman, puntsar
Wood, pusuaf
Woodpecker, konanatcei, tcuredhu,
(dedima), [dirima], (tculeti)
Wood-tick, tsina
To work, -pu-
Worm, hemuta
To yawn, -xaca-
Ye, qakule
Yellowhammer, tseyamen, triyamen,
(tciaman)
Yellowjacket, xowu
Yes, him6,f [(himo, hiye)]
Yesterday, mo 'a, moo*
Young, amanitri, amaniti-ta
CHIMAEIKO-ENGLISH.
The alphabetical order is that of the letters in English. On account of
of some uncertainty as regards surd and sonant stops, b, d, and g have been
treated as if they read p, t, and k. The same holds true of dj and tc. For
similar reasons q has been put in the same place in the alphabet as k, and
c as s. The sound of a apparently being nearer open o than a, these two
characters have also been treated as one in alphabetizing. Ts and tc may be
variants of one sound; tr, in many cases at least, is not t plus r, but a sound
similar to tc, with which it often alternates. These three sounds have there-
fore been united. Glottal catches have been disregarded in alphabetizing.
The order of the characters used is thus as follows:
q, g
p, b
r
s, c
t, d
tc, tr, ts, dj
u
w
X
J
Words denoting parts of the body are given with the prefix of the third
person. Terms of relationship usually show the suffix of the first person.
Wherever the derivation or structure seemed reasonably certain it has been
indicated by hyphenation.
aqa, a'ka, aka,* water
aqa-qot, river
aqareda, aka-tceta,' ocean
aqa-matcitsxol, water-fall,
(" water-dust")
aqa-treduwaktada, Wiyot
sitjiu-aqai, Hoboken
aqa-xatsa, water-cold, spring
[agaxtcea-dji], a place name
-a-, to go. See also -warn-, -waum-,
-wawum-, -owa-
a'a, aa,* deer
a'e-no, aa-nok,* elk
a'asawi, wild potato. See also
sawu, qawal, sanna
ahan-matci, ahen-matci,* summer
[(ahateu)], dentalia. See also
hatcidri, t'ododohi
VOL. 5] Dixon. — The Chimariko Indians and Language. 371
akamina a'pu, fire-place
aqed-eu, wild oats
aqi,t salt
aqi-tce, [aiki-dje], Salt Kanch
aquye, tail
akwecur, [akuitcut], gray squirrel
alla,f ulla, [asi-n-ala], sun
-ama-, -ma-, to eat
ham-eu, food
-ame-mtu-, to be hungry
h-ama 'a-na-ksia, table
ama, [ama], country, earth, ground
mountain
ama-yaqa, sand
ama-idatciku, nowhere. Cf.
patcikun, no.
ami-tcxamut, earthquake
[ama-tcele-dji], place name
amalulla, old maid
amani-nhu, new
amani-tri, amani-ti-ta,* young
[amimamuco], place name
(amitsihe-dji), [amitsepi], village
at foot of Hupa Valley
ano 'a, pitch
anoqai, amoka,* egg
antxala-i, cousin
antxa-sa-i, older sister
-ap-, to dismount, get off a horse
apenmaspoi, eddy
a'pu, apu,* fire
apu '-Ena, fire-drill. Also hatsiktca
apu '-na-txui, fire-drill base
apo-tcitpid-aktca, smoke-hole
(apu-n-aqa), fire-water, whiskey
aptum, fog
apxantc-olla, fox. Also tcitcamulla,
haura
-ar-, to climb
asse,t [asi], day, today
asodi, asuti,* winter
asodi-wunki, autumn
(acotno-umul), winter-salmon,
steelhead
-at-, to hit
at-ar, fish-spear. Also hohankuteu
at 'a, atsa,* tree
atanisuk, sifting basket
atrei, flower. Cf. next
atci, root. Cf. last
atcib-uksa, arrow-flaker
atcugi-dje, Bennett's, Forks of
Salmon
atcxu, fish-net
atcxunde, rope
atcxumni, dry
awa,f house
awi-tat, village
-awe-, angry
awilla, who. See qomas
awu,t aumiya, mountain. See ama
awu-t,* give
axac-na, chaparral. Also
puktca '-Ena
axad-eu, cats-cradle. Cf. ahateu,
dentalia, which were strung
(axantcibot), frog. See qatus
e, today. See also kimase
exatatkun, sunrise
elo-ta,* (elo-xni), hot
eso-ta,* eco-, cold
eta, (hitat), many
et-xol-na, [hetxolna], (hetcxol-na),
madrone
exatatkun, sunrise,
exoi-tcei, [haiokwoitee], otter
ha'amputni, ladder
ha'-eu, basket (acorn-mortar)
hahawin-ta,* old
-hai-hu-, to spit
-hai-ma-, to vomit
haim-uksa, ham-ukteu,* axe
-hak-, to bring. See also -hek-
-hak- (?), to give
(haq-eu), [haik-eu], sugar pine
cone
haq-ew-ina, sugar pine
-ham-, to carry. See also -mai-,
-qi-, -xu-
hamaida-dji, [amaita-dji],
Hawkin's Bar
hamame-gutca, fish-line, hook
hamut, he
haomi-uksa, (haamiaktca), basket-
hat
habuked-eu, slave
-hada-, rich. See also hitam
hadoha-n, straight
hatcen, atci,* ice
hate 'ho, digger-pine (cone or nut)
hatco'Ena, digger pine
372
University of California Publications. CAM- ARCH. ETH.
hatciinar-utsa, bed
hatcidri, dentalia. See also
t'ododohi, ahateu
hatcugi-dje, South Fork of Trinity
Kiver
hau-na, tinder
haura,* fox. See apxantcolla,
tcitcamulla
hawedam, [awetama], (awatama-
xni), cloud
hawu-nna, (awu-na), grass
haxa-ktca, deer-trap
-hayaqom-, to meet
heetsama, salmon-trout
-hek-, to bring. See also -hak-
hekot-eu, tatoo
hemox-ola, emoh-olla,* jackrabbit
hemuime-ktsa, split-stick rattle
hemut, nest
hemuta, worm
hemudadja-n, bitter
-hen-, to lick. See also -pen-
hepuitci '-ina, (hepetci-na), live oak
hecigo, hazel
-hedo- (I), to dip up
hetcespula, sucker
hetcwat, warrior
heuma-kutca, grass-game
-hi-, to burn. See also -maa-
hiasmai-gutca, paddle
hiektcand-eu(l), woman's skirt.
See also oxwai
[hiikda-dji], a place name
hiki-ina, moss
hiqui-ni, sweet
hima'idan, tump-line. See also
kasusu
himamto, green; (imamcu), blue;
himamsu-t,* green, blue, yellow
hime, [himi], night
himen alia, hime-n-alla,*
himi-n-ala, moon
hime-da, hime-ta,* tomorrow
hime-tasur, hime-tacus,* morning
himok,* evening
himok-ni, night
himoq-anan, noon
himi-santo, (himi-samtu),
1 ( devil, ' ' sorcerer
himeaqu-tce, Big Creek
himi-gutca, sling
himimi-tcei, grouse
hlminidu-ktsa, red lizard
himo,t [(himo)], yes
[(hiye)], yes
himolla-i, brother's child, father's
sister's child, grandson
hipui, hipue,* snow
hipui ipa, snowshoes. See also
panna
hipuna-ktca, button
hissa, trail
[hisaa-da-mu], a place name
hisae-mu, Weaverville
hi-ca 'amatat, belt
hisi-kni, hisi-ta,* (hisi-ki), good
hisi-deni, right hand
[hisitsai-dje], a place name
hisusamda-ksia, window
hitak, itak-ta,* rain
hitam, rich. See also -hada-
hitutai-dji, Willow Creek
hitxaiyi, roe
hitcinemnem, dragon-fly
hitcolam, full
hutcolanan, empty
hitcu-n, hitcu-Eni, long, high
xii-itcu-lan, short
hitcumudad-ehu, cup and ball game
hitcxaeni (?), valley
hitcxu, [hitchu],Hupa (person)
hitewamai, Hupa (place)
hiuxi-gutca, saw
hixut, swamp. See also cita
-hoa-, ha, to stand
hoa-kta-xoli-k, lame
ho'-eu, board
hohankut-eu, fish spear. See also
atar
hoqata'Eni, square
hakilasaqam, mistletoe
homat, ripe
xomanat, unripe
hap-eu, acorn-soup
[(hobe-ta-dji)], Hostler village,
Hupa, where an annual acorn
ceremony is held
hara, owl. See also tcukuktcei
hasunwed-eu, spear
hasusa-kta, [(hose-ktca)], quiver
hotai, xodai, three
hotai-tci-pum, xodaitcibum, eight
VOL. 5] Dixon. — The Chimariko Indians and Language. 373
hatsir, to make fire
hatsi-ktca, fire-drill. See also
apu 'Ena
Mtsi-na-ktca, cedar
hadi-na-ktco-hada, Cedar Flat
hoxu-dji, a place name
hunoini,* Trinity river; [hunoini-
wam], South Fork of the Trin-
ity
hunomitcku, Salmon-river people
-hus-, -xuc-, -kos-, -xu, to blow
husu, hornet
hutatat, cane
hutculan(?), low. See hitcolam,
full, hutcolanan, empty
[hutsutsaie-dje], a place name
huwita-dji, a place name
(ihitci), shelled acorns
imimu-t,* to love; -mi 'man, to like
[imikot], my friend
-imu-, to hold
inookta,§ heel
ipiiit-ella, bluebird
isekdad-iu, tongs
-itri-, to grow
itri, itci,* man
itri-lla, itci-la,t boy
itri-nc-ulla, old man
itri-dusku, old maid
itri-xai-d-eu, itci-haitie,* chief
itci-la-i, itci-lla-i,* father
[(itcikut)], a place name
itckasel-xun, hitckesel-sel-ta,*
lightning
[(itcui)], a place name
itcumda, son-in-law
[itsutsatmi-dji], a place name
itcxaposta, Dyer's Eanch
-k-, to roll
qa'a, kaa, stone
ka'a, mortar
qa-ku, arrow-point
e-qa, vagina
[qaetxata], a place name
[kaimandot], a place name
qaiyausmu-dji, Forks of New River
kakesmilla,§ civet-cat
qa'kule, ye
kaluwe,§ spoon basket
qapam, marten. See also xuneri
qapu-na, deer-brush
-kat-, to break. See also -tcex,
-xotos-
qadai-da, south
qatai-duwaktada, Wiyot at Arcata
qatrata, shade
qawal, wild potato. See also sawu,
a'asawi, sanna
qawu, kawu-tcane,* rattlesnake
-ke-, to hear
hu-ke-nan, deaf
qe, smoke
-qe-, to die
qe-hewa, "pain," magic cause
of disease
qepxami-tcei, fisher
qerek-tce, humming-bird. See also
trelektcei
qewot, this. See qat
ke-ntcuk, here, this side of stream
hi-ki,t neck
-qi-, to carry. See also -mai-,
-ham-, -xu-
-kim-, to hang, to float (?)
kimase, today. See also e
kipi'-ina, [kimpi-na], fir
-kir-, to scratch. See also -xolgo-
qis-6i, exadu-qis-mam, striped
kisum, crane. See also kasar
kisu-matci, kicu-matci,* spring
-klu-, to slip; also to fall, for which
see also -man, -mo-
-kma-, to comb
-ko-, to kill
-ko-, -go-, -koko-, to talk, to call
[kokomatxami], a place name
-kos-, -xuc-, -hus-, -xu, to blow
i-kos-eta, i-kos-iwa,* wind
-qo-, to pour
-qox-, to spill
qoido, dew
qo-mas,f who. See also awilla
qa-tci, what. See also pa-tci
qo-malu, (qo-si), where
qa-itcu, how long, how far
ko-sidaji, why
qa-sukmatci, when
qa-tala, how many
qa-tramdun, how often
374
University of California Publications. [AM- ARCH. ETH.
qo'a, beetle
ko 'okoda, spider-web
qaqu, xoku, two
qoigu, quigu, four
qaqic-pom, xakus-pom, seven
-komat- (f), to kneel
qomma, grass-seed
qo 'omeniwiuda, New Eiver City
konona-tcei, woodpecker. See
also tcuredhu
-koru-, to bend
kas-ar, kisum, crane
kasusu, tump-line. See also
h i ma 'idan
qat, qewot, this
katcu, clover; kotcu,* "grass"
qatus, frog
kowa, coals
qoiyo-in, sour
kumitc-in,* all
e-quc, urine
-kut-, to keep
-kut-, to cut. See also -lolo-
kwanputcikta, spider
-kxol-, to dent. See also -tran-
-laplap, -raprap-, to wink
lasa, widow
lapuk-ni, weak
le-, to hiccup
letretre, spotted
-lolo-, to cut. See also -kut-
lalo, lalo,* goose
-lot-, to mash
lo'or-en, soft
lad-ido, mud
lu-, lui-t,* to drink
-lul-, -lurim-, -lus-, to drop
luredja, quickly. See also welmu
-lucluc-, to shake
luyu-in, smooth
hi-ma,f hear, hair. Cf. himaidan
ma-mut, thou
-maa-, to burn. Se also -hi-
-maq-, to roast
-mai-, to carry. See also -ham-,
-qi-, -xu-
hi-maidan, tump-line
maitra, flat, river-bench
maitcitcam,* valley
maidja-hutcula, Yocumville
maidpa-sore, Thomas', a place
maidja-tcu-dje, Cecilville
maido-leda, Jordan's
maito-tou-dji, Summerville
maitro-ktada, Hyampom people
(maidjandela), [maidjandera],
tcitindosa, coyote
-maka-, to dream
mago-la-i, (my uncle, maternal or
paternal
tcu-maku, father-in-law
tcu-mako-sa, mother-in-law
maxa-i, sister-in-law
malai'-i, (my) aunt, (maternal)
-mam-, to see
-mat-, to find
-mamat-, alive
mamsuidji, a place
mamusi, king-snake
mamutxu(?), widower
-man-, to fall. See also -mo-, -klu-
masola-i, maisola-i, daughter
masomas, red salmon
mata'-i, clean
matta, sweat-house
matrepa, matcitsxol, dust
matripxa, ashes
matrida, step-father
matciya, acorn-soaking place
meku-i, brother-in-law
mene'-i, mene,* white
men-drahe, disk beads
hi-mi,f feather. See also hu-tu
hi-mina, back
hi-mina-tce, behind, outside
micaku-i, nephew
-mitci-, to kick, with foot
-mitcxu-, to stink
-mo-, to fall. See also -man-, -klu-
mo'a, moo,* yesterday
hi-mosni, hi-musni,* [hi-muclei],
forehead
-mu-, to fix
-mum-, to run
[(muni)], black-oak acorn
mune'-Ena, (mune-na), black oak
munu, mono,* star
muno-ieta, morning-star
munu-tumni, falling star
VOL. 5] Dixon. — The Chimariko Indians and Language. 375
musaswa, musotri, mosotce,* fly
mutala-i, maternal aunt
mutumma, motuma,* canoe
mutuma-na, redwood
[(mutuma-dji)], Captain John's
village at Hupa, which is
reached only by boat
-na-, to touch
nagotpi, soot
ho-napu, navel
natcidut, we. See also noutowa,
tcigule
[(neradji)], village at head of
Hupa valley
hi-ni, brain
-nini-, to shiver
-ninxu-, to sneeze
mxetai,§ snail
nolle, round
hi-wi-nollom, rabbit (cotton-tail)
no-matci,* autumn
-nook-, to recover
nodaduh-ni, rough
nout, I
noutowa, we. See also natcidut,
tcigule
-nuwec, to whip
o-ella-i, o-alla-i,* my son
oel-ulla, bachelor. See also
puntsariecku
onipa,t pipe. Cf. -pa-, to smoke
(opuma-ktca), storage basket
-owa, to go
-owa-tok, to come
oxwai, woman's skirt. See also
hietcandeu
-pa-, to smoke. Cf. onipa, pipe
-pa-, to say
pa, ipa,f moccasin
pa-nna, snowshoes. See also
hipui ipa
pakto'-Ena, alder
paktona-dji, baktuna-dji,
Patterson 's
pala, strong
pamut, paut, pat, that
paci, leached acorn-meal
pasindjax-ola, water-ousel
-pat-, to poke
-pat-, to sit. See also -tcit-, -wo-
patci, what. See also qatci
patce-amku, something
patci-gun, (patci-kun), no
patci-mam (?), everything
patcut,* no
patcxal, cocoon rattle
patc'xu, willow
patcxuai, Wintun
patusu, rat
paut, pamut, pat, that
hi-pel, [hi-bele], penis
p&lo'a, black ant
-pen-, -hen-, to lick
hi-pen,f tongue
pepe'-in, thick
petcxol, hawk. See also yekyek
pi 'a, fat (noun)
-pirn-, to play
pip-ila, chipmunk. See also wisilla
-bis-, to split
pis-or, pis-ol, quail
pititcxun, dried meat
(bitcoqolmu), hook-bill salmon
p'qele'-in, crooked
hu-po,f foot
hu-po-ckun, footless
-po-, to dig. See also -tsik-
-po-, to sleep
-pok-, to wash
poq-ela, cooking basket
pola, alone
bolaxot, (bulaxut), finger-nail
pat, pamut, paut, that
padju, [potcu], grizzly bear
-potpot-, to boil. Se also -dum-
powa, open-work tray basket
-poxolxol-, to paint
-pu-, to work
-pu-, to shoot
-puimuk-, to pinch
punuslala, by and by
-pukim-, -pupul, to nod
puktca'-Ena, chaparral. See also
axacna
pun, p'un, one
p'un-tcibum, p'untcpom, six
pun-tcigu, nine
pun-drasut, eleven. See also
saanpun punlasut
p'unna, tray basket
376
University of California Publications. [AM. ARCH. ETH.
punts-ar, woman
puntsar-ie, puntcar-hi,* (punsal-i),
my wife
puntsari-ecku, bachelor. See
also oelulla
punts-iila, puntc-alla,* girl
-pupul-, -pukim-, to nod
punuslala, by and by
pusu,t wood
pusudr, mouse
-putata, to clap hands
(hu-putcu-n-xame), [ha-budju-n-
xami], o-putcu-n-hama,* beard
hi-pxa, intestines
hi-pxadji, hi-patci,* skin, bark
i-pxadji'-ina, tru-pxadji '-ina,
maple ("bark-tree)
-pxel-, to twist
pxicira, [picui], skunk
sa'a, arrow
hi-sam, hi-cam,* ear
-cem-, to listen
-samxu-, to dance
hi-samqu-ni, drum
sanna, wild potato. See also sawu,
qawal, a'asawi
sangen, (cankeen), burden basket
sanpun, ten
saanpun punlasut, eleven. See
also pundrasut
hu-sa 'antcei, (hu-santcei), u-santce,*
heart
sapxel, spoon. See also wec-naqalne
sapxi, onion
sawu, wild potato. See also qawal,
a'asawi, sanna
-sax-, to cough
-saxutxut, to breathe
-sek-, to swallow
-cekta-, to make fire. See also hatsir
hu-ci, liver; (husi), u-si,* breast
-sik-, to drive
siga, pretty
cira, ci'ila, si'leye, sirha,f [cida],
woman's breast, milk
cilei-tcumuni, arm-pit
[ciloki], a place
-sim-, accompany
tcu-simda, daughter-in-law
cibui, awl
cita, swamp. See also hixut
citimaa-dji, Big Bar
cido'-i, sito-i,* (my) mother
citra, srito, robin
citrqi, sotri, sitso,* blood
sodre-, to bleed
citc-ella, sitc-ela,t dog
citc-iwi, sitc-iwi, wolf
cidji'-in, wet
sitjiwaqai, Hoboken
cid-ulla, a spring
samu, log
-sap-, sapho, to slide
hu-sot, hu-cot,* eye
hu-sot-nimi, eyebrow
hu-sunsa, eyelashes
hu-so '-xa, tears
sote'i, blue (?— cf. blood)
-su-, -sux-, to throw
-suhni-, to wake
cul-, cur, long ago
sulhim, abalone
-sum-, to follow
hi-suma,* face
hi-cum-axutculla, wild-cat
cun-hulla, old woman
cupui, sharp
-suta-, to scowl
[suta-dji], a place
-sux-, -su-, to throw
-dah-, born
-daigu-, to pay
ta'ira, ground squirrel
-tak, to sing
tagnir, trcagnil, wild-cat
taktcel, lizard
t'amina, flea
tamini, by and by
t'amitcxul, red ant
hu-tananundjatun, cheek
tanatci, comb
hi-taxai, tahalwi,* leaf
(tabum), again
(dedima), [dirima], woodpecker.
See also konanantcei, tcuredhu,
tculeti
t&uteu-na, fern
tirha,* (di'la), bird
tira-cela, teila-tcele, blackbird
dilamda, [diramda], long ago
tqe'er-in, thin
VOL. 5] Dixon. — The Chimariko Indians and Language. 377
tono'-i, dull
-tot-, to bury
t'ododohi, hatcidri, dentalia. See
also ahateu
-tu-, to fly
hu-tu, u-tu,f feather, wing.
See also hi-mi
-tudu-, to jump
-dum-, to boil. See also -potpot-
tumtit-ella, swallow
t'ummi, armor. See also tcitxa
-txa-, to stop
hi-txan, hi-tal,* leg
hi-txanimaxa, [hi-txanemaxa],
knee
hi-txan-lede, hi-kxan-lede, ankle
-txat-, to hide
-txax-, abandon. Cf. -taxt-
txol, trxol, scorpion (?), crayfish.
See also tcisitcin
txodehunmi, shallow
hu-txun, bone
hi-tra, hi-ta, (hi-tca),* hand, finger,
arm, shoulder
tranche, tsanehe, five
hi-tcanka,* fingers
hi-tanpu, [hi-tcanpu], hi-tcanpo,*
arm
hi-tci-tceta, thumb
-tra-, to tear. See also -xara-
-trahu-, to know
-tcai-(?), -tcxuu-, to wash
trcagnil, tagnir, wild-cat
tsamila, butterfly
tsamma, dried crumbled salmon
-tran-, to dent. See also -kxol-
tcanapa, conical shell
tranmi-da, downwards
tranqoma, Hyampom
tranper, wedge
tsabok-or, mole
tsat, fish-trap, weir
tsadadak, king-fisher
tsat-ur, grasshopper
-tcatci-, to chew
tsawa, lamprey eel
trawel, [tcawal],* trout
(djawidjau), eagle. See also wemer
tcaxi, hard
(djeida), dog-salmon
-tcex-, to break. See also -kat-,
-xotos-
tcele-i, tceli-t,* black
tcele'-in, dirty
trelektcei, qerektce, humming-bird
tseleye, mosquito
tseli-na, gooseberry
[(tcem-da)], across stream
tcemu,f sky
-tcemux-, to clear (weather)
tremu-muta, trema-mutc-eu,
tcimu-muta,* thunder
tcem-xatc-ila, bat
tcen-eu, acorn-bread
tcerasmu, [tcidasmu], mountain-lion
tcesundan, pestle
tcetcei, buzzard
trewut, tceu-t,* (djewu), large
trexanmatcxu, rainbow
-tci-, to squeeze
tcim-ar, tcim-al, (teim-al),
[djim-ar], person, Indian
(tcim-al-iko), Chimariko
tcimar-etanama,t village
tcim-tukta, (djem-duakta), white-
man
tcimia-na, sarvice-berry
tsina, wood-tick
-tsik-, to dig. See also -po-
tcigule, we. See also natcidut,
noutowa
tcintxap-mu, [djundxap-mu], Big
Flat
hi-tcipe, thigh
tcirhuntol, buckskin
tcisamra, tcisamrha,* (djicamla),
[djisamara], black bear
tcisili, tceselli,* tcididi, knife
tcisitcin, scorpion. See also txol,
trxol
tcisum-ula, orphan
-tcit-, to sit. See also -wo-, -pat-
tcitaba, tcitaha,* lake
tcitra, Trinity Eiver
tcitindosa, coyote. Cf. tcitcam-ulla,
fox
tcitxa, armor. See also t'ummi
-tciwa-, to sell
tcitcam-ulla, fox. See also apxantc-
olla, haura. Cf. tcitindosa,
coyote
378
University of California Publications. [AM- ARCH. ETH.
tcitca-na, manzanita
tcitcan-ma, [djitcaan-ma], Taylor
Flat
tcitci-aqai, manzanita-cider
tcitcxoi, elder tree
triyamen, tseyamen, (tciaman),
yellowhammer
(tso), up. See also wiemu
tsokokotce, bluejay
tcolidasum, [djalintasun, djalitasom],
New Kiver
tcowu, (tcuu), shaman
hu-tsu, u-tsu,* teeth
-tcuk- (?), to drown
tcukutcei, owl. See also hara
-tcum-, to marry
tcumidan, happy (?), heavy (?)
tcumu (?), under
tsuna, chin. See also hu-wetu
tsuna-na, digging-stick
hu-trun-eu, (hu-tcen-eu), u-tcuniwa,
belly
trupxadji '-ina, ipxadji '-ina, maple
tcuredhu, (tculeti), woodpecker. See
also konanantcei, dedima, dirima
-tcut-, to strike
tsudamda-dji, [djidamada-dji],
Burnt Banch
tcuxunmin (I), deep
-tcxa-, -tcxet-, to pull. See also
-tcxet-
tcxal-en, light
-tcxet-, tcxa, to pull
trxol, txol, cray-fish, scorpion (?)
-tcxua-, to fight
(tcxupun), acorn. See also yutri
-tcxuu, -tcai-, to wish
uleta, small
uluida-i, (my) paternal aunt
umul, omul,* salmon
(umul-itcawa), sturgeon ("large-
salmon ' ')
(umul-tcani), summer salmon
uwu,t tobacco
ha-wa,f mouth
wai-da, cast; (wai-da), up-stream
-wak, -watok-, to come
wa'la, wa'da, crow
-warn-, -waum-, -wawum-, -a-, to go
-watok-, -wak, to come
watcel, pepper-wood
hi-wax, excrement
welmu, quickly. See also luredja
wemer, eagle. See also djawidjau
-wemtso-, to gamble
wentcu, cradle
weboqam, floor
ho-wec, antlers, horn
wec-naqalne, spoon
wessa, door
hu-wetu, chin. See also tsuna
-whek-, to push
hi-wi, anus
(wiemu), up. See also tso
wili'I, wUi-t,* red
wise-da, down-stream
wisilla, chipmunk (?), beaver (?).
See also pipila
-wo-, to cry
-wo-, -worn, to sit, to stay. See
also -tcit-, -pat-
hi-woanad-atsa, chair
hi-wo-hunmi, sunset
wowoin, to bark
-wuqam-, to tie
-xai-, to make
xamoa-na, blackberry
xar-ulla, hal-alla,* (xal-ala), baby
-xaca-, to yawn
-xata-, to tear. See also -tra-
-xadj-, to steal
i-xa-gutca, thief
(xatsa), cold
(xaumta-dji), a village in Hupa,
below the Ferry
[xawaamai], Mad Kiver
xaxa-tcei, duck; hahatce,* mallard
duck
xaxee-na, poison oak
xawin, caterpillar
xawi-ni, old
xe'ir-en, xere'-in, narrow (?),
wide(?)
-xedo-, to scrap*
-xiaxe-, to rub
xoku, qaqu, two
xaku-spom, qaqi-cpom, seven
-xolgo-, to scratch. See also -kirkir-
-xom^-, to forget
xgipun-eu, bow
VOL. 5] Dixon. — The Chimariko Indians and Language. 379
[xoraxdu], a place
xosu, hosu,* yellow pine
xodai, hotai, three
xodai-tcibum, hotai-tcipum, eight
xodalan, poor. Cf. -hada-, rich
-xotos-, to break. See also -kat-,
-tcex-
-xatudu, to snore
xowen-ila, slowly
xowu, yellow- jacket
-xu-, -xuc-, -hus-, -kos-, to blow
-xu-, to whistle
-xu-, to swim
-xu-, to carry. See also -mai, -ham-,
-qi-
ho-xu, nose
-xu-, fat (adj.)
-xuc-, -xu-, -hus-, -kos-, to blow
xuitcu-lan, short
xuli, holi-ta,* bad
xuli-teni, left-hand
xuneri, huneri, marten (?), mink(f).
See also qapam
xunoi-da, west (f), north (I)
-xutaxun-, to remember
xutcxu, hemlock
(xuwetci), deer (buck). Cf. -wee,
antlers
yaqa-na, white oak
[yaqana-dji], a place
yanunuwa, yanunwa,* pigeon
-yatci-, iatci-mut,* to laugh
yekyek, hawk. See also petcxol
yeto'a, [yeteiwa], raccoon
(yetcawe), deer (doe)
yoma, unleached acorn-meal
yonot, buckeye
yumatc, gopher
yutri, acorn
yutxui-na, tan-bark oak
yuura, dove
PLACE NAMES.
Taylor Flat
Cedar Flat
Burnt Kanch
Hawkin's Bar
Dyer's ranch
Patterson 's
Thomas '
Forks of New Eiver
New Eiver City
Willow Creek
Big Bar
Weaverville
New Kiver
Big Creek
Trinity River
Hoboken
South Fork Trinity Kiver
Summerville
Jordan ;s
Cecil ville
Yocumville
Bennett 's
Hyampom
Big Flat
Salt Ranch
Mad River
tcitcanma [djitcanma]
hadinaktcohada
tsudamdadji [djidamadadji]
hamaidadji [amaitadji]
itcxaposta
paktonadji [baktunadji]
maidjasore
qaiyausinudji
qo 'omeniwinda
hitutaidji
citimaadji
hisaemu
tcolidasum [djalintasun, djalitasom]
himeaqutce
tcitra
sitjiwaqai
hatcugidje
maitotoudji
maidoleda
maidjatcudje
maidjahutcula
atcugidje
tranqoma
tcintxapmu [djundxapmu]
aqitce [aikidje]
[xawaamai]
380
University of California Publications. CAM- AKCH. ETH.
Hupa, village at foot of valley
Hupa, village below Ferry
Hupa, Hostler village
Hupa, Captain John's village
Hupa, village at head of valley
(amitsihedji) [amitsepi]
[hobetadji]
(xaumtadji)
[(mutuma-dji)]
[(neradji)]
Unidentified place names mentioned by Doctor Tom to Dr. A. L.
Kroeber: amimamuco, hikdadji, kaimandot, itcikut, itcui, hoxudji, sutadji,
hisitsaidje, huwitadji, qaetxata, yaqanadji, amatceledji, itsutsatmidji, agax-
tceadji, baktunadji ,hisaadamu, xoraxdu, hutsutsaiedje, ciloki, kokomatxami.
E California. University
51 University of California
C15 publications in American
v.5 archaeology and ethnology
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