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SMITHSONIAN INSTITUTION. BUREAU OF AMERICAN ETHNOLOGY BULLETIN. 67. ALSEA TEXTS AND MYTHS. BY. LEO. J.. FRACHTENBERG. -«(*». DECS -. WASHINGTON GOVERNMENT PRINTING OFFICE 1920. 1920 ij2*-'^^.

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.. LETTER OF TRANSMITTAL. Smithsonian Institution,. Bureau of American Ethnology, Washington, D. C, Fehruary 23, 1917. Sir: I have the honor to transmit herewith a paper entitled "Alsea. Texts and Myths," by Dr. Leo J. Frachtenberg, and to recommend pubHcation as a bulletin of the Bureau of American Ethnology.. its. Very. respectfully,. F.. W. Hodge,. Etknologist-in- Charge. Dr.. Charles D. Walcott, Secretary, Smithsonian Institution. 3.



PREFATORY NOTE The materials presented in the following volume are based on made by Dr. Leo J. Frachtenberg and Prof. Livingston. collections. Farrand,. now. president of the University of Colorado.. The inception of the work dates back to an enterprise in which the From 1898 an attempt late Mr. Henry Villard took a lively interest. was made to study in detail the vanishing tribes of the Pacific coast. While the late Mr. Collis P. Huntington and afterwards Mr. Archer M. Huntington contributed funds for this work in California, which subsequently was continued by the University of California in the able hands of Prof. Alfred L. Kroeber and Dr. Pliny Earle Goddard, Mr. The field Villard undertook to provide funds for work in Oregon. work at first was midertaken by Professor Farrand, who worked among the Alsea and later among the Sahaptin tribes, and by Mr. Harry Hull. St. Clair, 2d,. who. Villard's death the. collected material. among. the Coos.. work was discontinued, but Mrs.. After Mr.. Villard very. generously placed at our disposal funds for completing the field work among the Alsea. The completion of this work was directed jointly by the Bureau of American Ethnology and Columbia University in the City of New York, and its execution was intrusted to Dr. Leo J^ Frachtenberg, who collected new material, revised the collections made by Professor Farrand, and digested the accumulated data. Our thanks are due to Mr. and Mrs. Villard, whose generosity has enabled us to record the language and traditions of a people that are. on the verge of extinction.. Franz Boas.. New. York, September, 1916. 5.



CONTENTS Page.. Prefatory note,. by Franz Boas. 5. Introduction. 9. Authorities cited. 19. Alphabet Creation myths:. 20. 1.. 2. 3. 4. 5. 6.. 7.. 8.. Wind-Woman and. her children. 22. The universal change The universal change (collected by Farrand) The death of Grizzly Bear S^u^ku, the Transformer (collected by Farrand) The five Thunderers (collected by Farrand) The origin of the Yakonan and Siuslawan tribes The origin of death. 34. ,.. 56 60 66. 90 108 116. Miscellaneous tales: 9.. Vulture and his brothers-in-law. 118. 16.. The story of the Dog-Children The story of the Dog-Children (collected by Farrand) The avenger (collected by Farrand) The lost elk hunters The lost seal hunters The dreamer The man who married the Bear-Woman. 17.. Coyote in a hollow tree. 10. 11. 12.. 13. 14.. 15.. Customs and 18.. 19.. 20.. 124 136 148. 158 166 172 184 190. ^.. historical narratives:. Games of the Alsea Indians The big fire The death of U. S. Grant, an Alsea Indian. 196. 212 218. Superstitious beliefs: 21.. The Monster-Girl. of. the woods. 224. '. ,. Exorcisms during a moon ecUpse 23. Exorcisms during a sun eclipse 24. Exorcisms during a thunderstorm : Appendix (tales collected by Farrand in English): 25. S^u^ku, the Transformer 26. The kilUng of Elk 27. The magic hazel tmg. 226. 22.. 28.. 228. 230 233 235 237. The runaway couple. 239. Vocabularies:. Introduction. 243 246. :. Alsea-English. Alphabetical. list of. formative elements. 285. English-Alsea. 288 7.



ALSEA TEXTS AND MYTHS By Leo. J.. Frachtenberg. INTRODUCTION In the present volume are embodied materials collected at separate periods by two investigators.. The. oldej collection, consisting of. three creation myths, two tales, and four stories that were obtained in English (nine traditions in all), was made by Dr. Livingston Farrand during June and July, 1900. These narratives are printed in this volume as Nos. 3, 5, 6, 11, 12, 25, 26, 27, and 28, respectively. My own material,^ comprising five creation m3^ths, seven folktales, three historical narratives, and four superstitious Tales beliefs (19 tales in all), was obtained at two different periods. numbered 1, 2, 4, 7-9, 10, 13-16, and 18-24 were dictated to me during. July and August, 1910; the tradition numbered 17 was collected in the month of February, 1913. Both collections were obtained on the Siletz Reservation, in northwestern Oregon, where the few remaining members of the Alsea tribe, a subdivision of the Yakonan linguistic family, are still living.. Doctor Farrand's informants were Alsea George and \J. S. Grant, both of whom are now dead. From the formes, Doctor Farrand obtained narratives Nos. 26 and 27, and an English version of creation myth No. 5 (No. 25); the latter translated into the native tongue the above-mentioned creation myth and supplied all other traditions that form part of Doctor Farrand's collection. Of the two men Alsea George was, according to all accounts, the older and more reliable informant; this is shown by the completeness and clearness of the stories obtained from him. Doctor Farrand evidently intended to translate with the aid of U. S. Grant all three narratives told to him in English, but failed to do so for reasons unknown to me. My own informants were William Smith and Thomas Jackson. To the former I am indebted for the texts numbered 2, 7, 8, 13-16, and 18-24; from the latter I obtained the remaining traditions. In spite of his willingness to work, William Smith was not so He was comparatively reUable an informant as I should have liked. 1. Four additional texts were published separately. tics, vol. 1,. No.. 1,. in the International Journal of. American Linguis-. pp. 64-75.. 9.

— BUREAU OF AMERICAN ETHNOLOGY. 10. [bull. 67. an old man, possessed of an exceedingly poor memory, and having but an imperfect command of English. His chief difficulties seemed to be an inability to speak slowly, to relate facts clearly and in consecutive 'order, and to state definitely the subjects and objects of a given action. To be sure, the last imperfection may have been due either to his age or to the fact that he retained but a partial recolIn judging Smith's usefulness lection of the traditions of his tribe. lost sight of that the tribal life of as a narrator the fact must not be long before he attained the age of down the Alsea Indians broke gathering the children, during of custom that the old manhood, and the winter nights, around the fireplace and relathig to them the tribal traditions and other stories was not practiced much during his childhood. For these reasons the traditions obtained from Smith are, in. incomplete, vague, and full of unnecessary involving not only phrases and sentences but whole This is especially true of the two creation myths dictated. a majority of cases, repetitions,. passages.. and was at His best tales are The Story of the Man Who Married the Bear- Woman (No. 16) and I was more successful with his version of Grant's death (No. 20). Thomas Jackson, who related facts briefly but clearly and to the point,. by him.. He was more. successful as a narrator of tales. his best in the telling of historical narratives.. and whose knowledge. of English. made him. a valuable factor in the. Unforrendition of the native texts obtained from William Smith. tunately, he was not thoroughly famihar with aU the traditions of. he was able to dictate only which have been omitted from the present volume. To the long contact of the Alsea Indians with the white man and to the early discontinuance of their tribal life must be attributed the. his tribe, so that, despite incessant efforts,. eight texts,. some. of. paucity of the native traditions recorded in the present volume. It is safe to state that the data collected by Doctor Farrand and myself represent practically all the information concerning Alsea mythology. and folklore which it was* possible to obtain. Doctor Farrand did not have an opportunity. my. and was placed at. of arranging. correcting his material, consequently the collection. disposal in the form of field notes; and since the phonetic devices. adopted by him differed materially from my own system, it became necessary to revise his texts with the aid of my own informants a task accomplished without much difficulty. Doctor Farrand's texts contain many archaic words and forms, owing to the fact that his informants were much older men than those employed by me. I found in them also occasional Yakwina and Siuslaw words which, however, were easily recognized as such by my informants. Doctor Farrand's translations were, in most cases, too free, requiring careI gave attention further to the paragraphing of the ful revision. traditions, but did not attempt to make material changes in the titles.

FEACHTKNBERGJ. AI.SEA TEXTS. AND MYIIIS. 11. Tlie three traditions told to him in Enghsh were of his Dative texts. recorded in short but loose sentences; they had no titles and were not paragraphed. In editing them I arranged the sentences in what seemed to be logical consecutive order, amplifying them whenever necessary, but trying to avoid changes in style as much as possible. I also supplied them with what seemed to be the most appropriate. and paragraphed them in accordance with the distinct incidents which they contain. From considerations of a linguistic character, as well as from the point of view of subject matter, the material collected by Doctor Farrand forms the more important part of the present collection. His texts contain archaic forms, and are told in a style and language of which neither of my informants seemed to titles. be capable; while the creation myths obtained by him are replete with valuable mythological data which could not have been collected through the medium of my informants. This is especially true of creation myths numbered 5 and 6, both of which, despite their numerous defects, have proved a veritable source for a clear understanding of Alsea mythology and folklore. In preparing this volume for publication it w^as deemed best to group the traditions in the most convenient way consonant with the subject matter they contain and the importance that may be. attached to them. Consequently, a grouping which would have separated the traditions in accordance with the two distmct collecSimilarly, a division based on the chrotions was* disregarded. nological order i"n which the various texts were obtained was rejected Finally, it was decided to tabiUate the texts in as unsuitable. accordance with the types which they represent. For that reason creation mythg are grouped together. These are followed by the several miscellaneous tales. These, in turn, are succeeded by the narratives that contain ethnological and historical data, followed by the texts embodying superstitious beliefs. The narratives all. obtained in English only are grouped together at the end. The texts recorded in the present volume can not be said to represent a complete and exhaustive collection of all the myths and However,' in spite of this traditions common to the Alsea Indians. incompleteness, sufficient data are presented here to give an insight into the philosophical concepts held by these Indians concerning the. cosmos and its origin, the creation of mankind, and similar subjects, and to obtain a clear understanding of the exact aspects of Alsea mythology, and of the intimate connection which exists between the folklore of the Alsea Indians and that of the neighboring tribes. iS'o attempt was made to correlate Alsea mythology with the mythologies of the tribes inhabiting the area east of the Rocky Mountains and the South. Consequently, all comparativ^e work was confined to a concordance between the traditions of this tribe and the folk-.

BUREAU OF AMERICAN ETHNOLOGY. 12. lore of the tribes of California, of the. North. [bull. 67. and. Pacific coast,. of the. Northwestern Plateau. Speaking in a; general way, Alsea mythology may be said to be characteristic of that area of the Northwest which embraces northern It is typical of the Northwest California, Oregon, and Washington. in so far as it shows a total lack of migration myths such as are found among the tribes of the Southwest and among certain tribes of the East. The absence of a real creation myth makes Alsea mythology distinct from the mythologies of the tribes of southern California, while the lack of ancestor legends would seem to distinguish it from the folklore of the tribes that inhabit the Arctic coast. On the other hand, Alsea mythology is intimately connected with the mythology of the tribes of northern California (especially the Maidu) regardless of the fact that such typical stories as the Loon-Woman, Tar-Baby, In like manner Rolling-Skull, and Stump-Man are entirely missing. of its neighbors with the folklore points of contact shows it special although has no Bmiglingit the Salish), the north (especially to Host story. In the Alsea accomit of the origin of things the creation of the world, of the sea, and the various rivers, and of the faunal and floral kingdoms, are an accomplished fact. The Culture Hero (S^'u'ku), the Black Bear, and the Beaver are among the first people that are mentioned. In due time the Culture Hero commences his long journey, during which he names the several rivers, provides them with various kinds of fish, and teaches mankind certain forms of art. Unlike the mythologies of the Maidu, Shasta, and Coos tribes, Alsea mythology is satisfied with a world already created. In this connection it may be mentioned that the Coos seem to be the most northerly Indians according to whose ideas the world was created out of a watery waste, and the original portion of land was enlarged and steadied by means of five additional cakes of mud. But, as is the case in Maidu mythology, we find in Alsea mythology a dissociation of the Culture Hero (S^u'ku) from the Trickster (Coyote). However, this dualism of the two most important mythological characters is not so complete as in Maidu, nor do we meet any traces of the intense struggle for. supremacy that. is. waged. in. Maidu my-. thology between Earth-Maker and Coyote. To the absence of this strife between the good and bad principles (among the Maidu) may, perhaps, be attributed the lack, in Alsea folklore, of the Origin-of-. Death story.^ The Alsea Culture Hero treacherous tricks.. He. is. by no means. dignified. and. free. from. plays on various occasions tricks that are. performed just as miscrupuloiisly by Coyote. Furthermore, Coyote plays, in spite of his trickery, just as important and benevolent 1. The. who. text bearing this title (No. 8). retranslated. it. in Alsea.. is. a. Coos tradition which was dictated by. me. in English to Smith,.

ALSEA TEXTS AND MYTHS. FRACHTENBEKG]. 13. a part in the creation as. is assigned to the Culture Hero. Thus, to attributed the creation of the various tribes, and he is also responsible for the naming of the several families that compose. Coyote. is. Furthermore, the removal of the many moninfest the land is accomplished not only by S'u'ku, but also by the Five Brothers, provided we assume the myth dealing with their exploits to be an Alsea tradition and not consciously taken from Salish mythology. These Five Brothers, traveling from place to place, also impart to mankind the knowledge of several useful arts, after which they disappear in the sky in the form of Thunders. Through its partial dissociation of the Culture Hero from the Trickster, on the one hand, and through the presence of a group of Transformers on the other, Alsea mythology assumes signal importance, for it represents the mythology of that area of the Northwest which has been influenced jointly and in the same the animal kingdom.. sters. and vicious beings that. degree by the folklore of the tribes of California and of those of the N6rth Pacific coast and of the Northwestern Plateaus. Alsea mythology may be said to mark the gradual transition from the folklore of the South to the mythology of the North. Under northern influence the complete and strict dissociation of the Culture Hero from the Trickster (of California mythology) changes into a loose dualism. north,. become. between these two characters who, as we go farther totally unified,. while the multiple. Transformers of the North diminishes here to. number. of the. and finally dwindles down to on'e in the folklore of the South (Coos, Takelma, Maidu). The lack of sufficient material from the tribes to the east of the Coast and Cascade Ranges does not permit of the formulation of any sweeping conclusions concerning the concordance between Alsea folklore and, their own. With the exception of Nez Perce myths, published by Doctor Spinden, and the traditions collected by myself among the Molala and Kalapuya Indians, not yet published, practically nothing is available from that region. However, the material on hand would tend to show that there are practically no important points of difference between the folklore of these two regions. Alsea mythology seems to differ from the folklore of the tribes to the immediate east in so far only as it lacks the Impersonator stories so characteristic of Molala and Kalapuya mythology. Another, though secondary, point of difference has been observed in the absence from Alsea mythology of elements of European folklore. In this connection it may be noted that the .influence of the Jesuit missionaries did not seem to extend to the tribes of the coast, being confuied to the tribes inhabiting the area between the Coast Range and the Rocky Mountains. five.

;. 14. BUR-EIAU OF. AMERICAN ETHNOLOGY. [bill. 67. noteworthy fact that no traces have been found in Alsea mythology of two myths that are present in the folklore of practically every tribe of this region. These are the account of the Stealing of But, on the other hand, all myths Fire and the Star-Husband story. and incidents of Alsea mythology have been found also in the folklore of the tribes to the south, north, and east, and this similarity, so far as myths are concerned, is so great that no distinctive Alsea traditions may be said to exist. Attention has been called in footnotes that accompany each text to these similarities, but it will be well to present here a summary of the concordance between the mythologies of the Alsea Indians and of the other tribes of the Pacific coast and NorthIt is a. west.. Takmg up the similarities between myths, we find the myth 'dealing with the exploits of the Culture Hero (S-u'ku) shared by the Coos and Maidu; the tradition about the Five Transformers has been recorded among numerous Salish tribes of the coast; the story of the Death of Grizzly Bear has been found among the Lower Umpqua, Coos, Takelma, Shasta, Yana, Kalapuya, and Molala Indians; the story dealing with the origin of the several Yakonan and Siuslawan tribes shows partial agreement with similar traditions recorded among the Maidu, Thompson River, and LiUooet Indians; the story of the Flood (the little that has been told of it) is practically identical with the Coos, Maidu, and Molala versions; the Dog-Children story, while differing in certain minor details, shows an intimate connection with like stories of the Coos, Kathlamet, Chinook, Quinaielt, Chilcotin, Lillooet, and other Salish tribes of the North; the two traditions of the Lost Hunters were also recorded by Boas in his "Sagen"; the story of Coyote in the Hollow Tree is the same as that found in the folklore of the Takelma, Maidu, Kalapuya, and Molala tribes; the tradition of the Killing of Elk is shared by the Molala, Kalapuya, and Chinook Indians, and the narrative about Vulture shows a partial agreement with the Ca'xaL-myth of the Chinook. If we consider incidents instead of whole myths, we find a much Thus, the Alsea share with the Tillamook, closer correlation. Shuswap, Thompson River, Lillooet, and other Salish tribes in the tradition of a magic-endowed girl who travels with her four brothers Alsea folklore has the Skin Shifter episode in common with the Coos and Shoshoni; it has a similar Magic Flight incident as Molala folklore; the Diving Contest is the same as recorded among the Chinook; the ascent to heaven by means of a growing tree is similar to that found in the folklore of the Coos, Thompson River, Lillooet, Shuswap, and Chilcotin Indians, as is likewise the descent by means of a. We find, furthermore, the Chinook version of the origin of cammas; the Swallowed-by-a- Whale episode of Coos, Joshua, Tlingit, and Haida mythology, and the Dentata Vagina, so typical to Maidu,. •rope..

FRACHTENBERG]. ALSEA TEXTS AND. Kalapuya, Molala, Shoshoni, and Salish the Test-of-Son-in-Law incident. MYTHS folklore.. common. 15. We. also. meet with. to the traditions of the. Coos, Shasta, Maidu, Chinook, Kathlamet, and Salish tribes; with the of the Coos, Tillamook, Kathlamet, Quinaielt, and other. Arrow Chain. and we are also told of similar Coos and Chilcotin between a human being and a female bear. Other incidents in common with the Tillamook, Kalapuya, Molala, and Maidu tribes arc certain adventures encountered by Coyote. In conclusion we may also mention the belief in a giant woman stealing children, which seemed to have been held in common by the Alsea, Coos, and Quileute Indians. Having thus demonstrated the intimate degree of relationship which exists between the folklore of the Alsea and that of the other tribes of the Pacific coast and Northwest area, it only remains to be seen what, if any, distinctive traditions are to be found in Alsea mythology. Careful examination shows but few distinctive myths and traditions. Thus, the only myth not found among other tribes of this area is the story of the Universal Change (Nos. 2, 3). Among the other traditions The Avenger (which exhibits some incidents in common with a Coos tale). The Magic Hazel Twig (likewise distantly related to a Coos story), and The Runaway Couple seem to be distinctive Alsea stories. I use the expression ''seem to be" purposely, because it is highly probable that similar narratives may yet be recorded among some of the other tribes. Alsea mythology proves the oft-repeated assertion that the folklore of the North American Indian consists of myths and incidents which, either through a process of dissemination (Boas) or through other causes (Brinton and Ehrenreich), are distributed over practically the whole of the North Salish Indians;. traditions about a marriage. Ameri-can Continent.. A prominent feature of Alsea mythology is the prevalence of the explanatory element and the importance that is attached to it. Such elements have been found in not fewer than 10 of the 20 traditions recorded in the present volume; and some tales contain as many as 12 distinct explanations. Nor is the explanatory element treated as a mere incident; the narrator seems always to be conscious of its existence and invariably draws attention to it by means of the conventionalized formula, "And this is the reason why to-day such and such a thing exists." Attention may be directed to the fact that, with a single exception (Woodpecker's red head), the explanatory element of the Alsea folktales is invariably different from the explanations contained in similar stories of the other tribes. It may prove worth while to summarize here the various explanations that have been found in the several Alsea traditions. Aside from the explanations offered (in the Universal Change myth) for the various names of.

:. BUREAU OF AMERICAN" ETHNOLOGY. 16. [BULL. 07. certain birds and mammals, the following additional explanatory notes have been found. Why. Robin. timid.. is. Wren's small size. Why Crane spears. Names. fish at. low. tide.. Why Snipes cry during a fog. Why Black Bear likes -to dig up. Rocks instead. graves.. of a river.. The. Why Fur-Seal seeks refuge on land during a storm. The. The knots on. of a. legendary mountain. the Kingfisher, especially as he. Wolves. The. origin of. In. the cry of flies. over. Why Hawk has a twisted neck. Why Black Bear acts occasionally. like. a smoking chimney.. a. that reaches to the sky.. Why. a thimble-berry stalk.. Why it is a bad omen to hear. in two.. The existence. existence of Fleas.. Why Indians boil and smoke salmon. Why Thunder lives in the sky.. the village of a chief.. Why Indians fish with poles. Why Snakes shed their skins. Why Hawk bites off heads of other birds. Why Woodpecker's head is red. Why Woodpecker's head is white. Why flies crawl even after they are cut. differentiation of the Indians into. separate tribes... washed ashore only near. is. of a waterfall in a certain. locality.. Beaver's superiority over Black Bear. Why Whale never comes into the mouth. Why Whale. of certain places.. Origin of cammas.. human being. The. origin of Elk's. name ("Food").. like to kill Elk.. Salmon in the. common with many. several. other tribes of this area, the Alsea Indians. assign in their traditions an importance to a younger brother that. by the. which he holds Thus, whenever a tradition records the exploits of several brothers, the younger brother invariably plays the leadmg part, either by saving those of his brothers who have come to grief or by acting as their chief counsellor. In like manner, the. would not seem to be. justified. relative position. in the family organization of the tribe.. youngest. member. of the tribe (or village) is usually represented as. aU heavy tasks. Conventional have been observed, for example, among the Takelma, Molala, and Kalapuya, seem to be lackmg in Alsea; however, a number of myths are introduced with the statement "He (or they) kept on going," and are closed by stating "Tliereupon he (or they) resumed the journey." References have been made in the footnotes to the various authors and their works consulted in the editing of the texts comprising the present volume; but in order to avoid unnecessary repetition of the full titles of these works and of the places and years of their publication, an alphabetical list is appended (see p. 19), AU references to the folklore of the Molala, Kalapuya, and Quileute Indians were taken from manuscript material collected by me for conceiving. of,. leading, or executing. phrases for bringing a narrative to a close, as. future publication.. The Alsea-English and English-iVlsea vocabularies at the end of volume are by no means complete dictionaries; however, they. this.

.. rsACHTENBERG]. ALSEA TEXTS AND MYTHS. 17. and vocables found in these texts, many and words obtained mdependently by Doctor Farrand and myself; also the collection of Alsea and Yakwma vocabularies made in 1884 by the late J. Owen Dorsey under the direction of the Bureau of American Ethnology, in the possession of which these vocabulaFor the convenience of students an ries are at the present time. alphabetical list of all formative elements employed by the Alsea language is added include, besides the stems forais. L. J, F.. Portland, Oreg., July, 1916. 96653— 20— Bull. 67. 2.



AUTHORITIES CITED Boas, Franz. Chinook texts. Bull. 20, Bur. Amer. Ethn., 1894. Indianische Sagen von der Nord-pacifischen Kiiste Amerikas. Berlin, 1895. Traditions of the Tillamook Indians. Journ. Amer. Folk-Lore, xi, no. xt., 23-38; no. xli, 133-150, 1898.. Kathlamet texts. Bull. 26. Bur. Amer. Ethn., 1901. Dixon, Roland B. Maidu texts. Pubis. Amer. Ethn. Soc, iv, 1912. Farrand, Livingston. Traditions of the Chilcotin Indians. Pubis. Amer. Mus. Nat. Hist., Jesup North Pacific Expedition, ii, pt. i, 1900. Traditions of the Quinault Indians.. Ii id.,. pt.. iii,. 1902.. Frachtenberg, Leo J. Coos texts. Columbia Univ. Contrs. to Anthropology, i, 1913. Lower Umpqua texts. Ibid., iv, 1914. — ed. Shasta and Athapascaj^ myths from Oregon. Collected Ity Livingston ,. Journ. Amer. Folk-Lore^ xxviii, no. cix, 207-242, 1915. HiLL-TouT, C. Studies of the Indians of British Columbia. Rep. Brit. Assoc. Adv.. Farrand.. Sci.for 1899, pp. 500-584, 1900.. LowiE, Robert H. The Northern Shoshone. II,. Anthr. Paps. Amer. Mus. Nat. Hist.,. pt. 2, 1909.. Edward. Takelma texts. Anthr. Pubis. Mus. Univ. ofPenns., ii, no. 1, 1909. Yana texts. Univ. of Cal. Pubis, in Amer. Archseol. and Ethn., ix, no. 1, 1910. SwANTON, John R. Haida texts and myths. Bull. 29, Bur. Amer. Ethn., 1905. Sapir,. —. Tlingit. •. Teit, James. Exped.,. II,. myths and. Bull. 39, Bur. Amer. Ethn., 1909.. Pubis. Amer. Mus. Nat. Hist., Jesup North Pacific. pt. VII, 1909.. -^ Mythology ii,. texts.. The Shushwap. of. the. Thompson. Indians.. Mem. Amer. Mus.. Nat. Hist.,. xii, pt.. 1912.. Traditions of the Lillooet Indians of British Columbia. Lore,. Journ. Amer. Folk-. XXV, no. xcviii, 287-371, 1912. 19.

ALPHABET a. like a in shall.. e. like. e. in helmet.. i. like. i. in. like. i^.. in. sort.. in. German. u. u. like. a. like a in car.. e. like a in table,. ?. like ee in teem.. u. like 00 in too.. in rose,. like. a", f",. i'^,. o^,. a«,. F,. o", u"',. e'"',. E "-,. u'"',. ut with a strong. 1. ut witli a strong. 1. tinge.. u. tinge.. long vowels of continental values slightly nasalized. •. resonance and epenthetic vowels. vowels.. ai. like. al. same like. *,. " after Jt-sounds are whispered. in island.. i. with second element long; interchanges with. as preceding, I ut. long. au au. i. short vowels of continental values slightly nasalized.. obscure vowel. ^,°,'"'. Furcht.. i.. ou in mouth.. same. as preceding,. but with second element long; interchanges with. long u.. diphthong o». diphthong ui. diphthong ai slightly nasalized. diphthong ai slightly nasalized. diphthong ui slightly nasalized.. ou iti ai'"'. ai" ui'"'. q. velar. ^.. q!. same. as preceding, with great stress of explosion.. X. like ch in. German. Bach. ut unaspirated. .same as preceding, with great stress. k. like c in come,. Jc!. g'. 1. k'. palatal g, like g in give. palatal k, like c in cube.. k!. same. X'. like ch in. German. aspirated, like. k' d,. as preceding,. with great. t!. like. t,. in come.. c. with great. and surds difficult to distinguish; surd not aspirated.. stress of explosion.. in. ('. aspirated, like. s. palatal spirant; like Polish. ts. palatal affricative surd. ts/. same. teyi.. ;. i.. like Polish. c.. as preceding, with great stress of explosion.. p. as in English.. p!. same. p'. aspirated p.. as preceding,. •. 20. t. stress of explosion.. ich.. as in English; sonants. t. of explosion.. with great. stress of explosion..

'. ALSEA TEXTS AND. FEACHTENBBRG] I,. m, n. I;. like. I. in lure.. spirant laterals; su' ject to frequent interchange.. L,l lI. like L, with great stress of explosion.. £. glottal stop.. aspiration. '. h, y,. 21. as in English.. palatal. I:. MYTHS. w. whose palatal. or velar character. the vowel that precedes as in English.. wh. depends on the character. of. it,. in whether.. 'w. like. '. accent.. + =. denotes excessive length of vowels. is an etymological device indicating loose connection between sterna and formative elements..

—. —. —. CREATION MYTHS Yeha^miyu^. 1.. Ctclone. Tom. (Told by. Xa'mEt-s-niEsha'lslatsLo One. Qauwa^^. woman. a. it is. male. All. Five. living.. "^is. ts-la'mxadook\. Suda^'st. ya'tsx.. old. qa'altsuxs.-. Jackson in 1910). her. mukwa^sll.. MEa'ltxudaii'xaLx.. One. only. woman.. Continually big keep on they.. (plural).. when they. became,. big. "K'eI x'ulamtxai'm "Will we. travel. begin. "Sin. ha'^'yauk',^. "My sips*. ayai'mi.. mind. you. go. You. shall.. ta'xti. just. every. thing. you. not. k'e'a. i'mstE. indeed. thus. by way. of. again. agree. And now. quickly.. ''KiLx^. usta'a. that her daughter her.. "Shalt them. follow (fut.). (fut.). all. Tu!. spai'tx. Here!. take along. k'iLx. xe'iLk'e,. ^. over. carefully,. that. .. K"Elts-axa^. —. ". — "All right,. Temi'Lx. mu^'hii. Then they. sister.". 1. 2. finally. shall. the woman ha'tloo.. her. tells. kuha'm these thy. anywhere. not. ti'nExtsii!. K"ip. qo'tsE. this. cane!. Will you. it. 3. hain^. *. sis. 5. k-Ets. harm them!. sa'lsxumi." (as). magic power use. Tillamook Indians, p.. 138;. Sagen, pp.. 1, 16, 19, 47, 56, 63.. -tsuzs collective.. mind; -auk- suffixed particle inside.. conditional particle; -p 2d person plural.. temporal. first person plural; -axa suffixed particle. to dance; -i inchoative; -lawii infinitive. mun'hu.. particle;. ^L- prefix; TO- prefix;. 8. Contracted for tern Instead oik-BxtLx.. 9. Stem. '. of the. ts.'ou-. .. .. i»<s- possessive;. 22. -I. fc-iZfi-. -slo to watch, to notice. m- continuativ e ysa- to say;. .. :. -oi. inchoative;. -s. *. them. qa°'yEkwai!. ^^. male being;. old. K'iLx Shalt. elder brothers.. na'k'eai. *Liya^. them. tas. Compare Boas, Traditions qa'alt. again. ''K'eai'sa,. ats-piya'tssk* xas mEsha'lslatsLo. woman old. Her continual speech her this her daughter her the. TsimyEai'sk". we. Habitually. Temu^'hu'' yEai'nx xas mEsha'lslatsLo. ats-piya'tsEk".. watch. her speech her. qa'sint." younger. it,. do?",. dancing.". also. wll. do. as. shinny playing.. ku'pin. lt!a'msiyii.. liilkwalsa'a,. ts-yEai'sk*. LEmk'i'lhixamt.". ita^. do.". just. Ipii'pEnhaut.. we. will. do,". ta'xti.". ta'xti?",. imagining. k'El. we. every. mu"'lii. take her along will this your. ts!ow^ai'Li-slo. 15. qauw^a^^. " Yes,. habitually. hi'k*e. "Yes,. P-spai'di. .. l-qauw^a^^ we. ta'xti,". "Will you what. hi'k'e. k"Elts-axa. guessing;. 10 p-ayai'mi.. "a'&.. —. old.. — "I'a,. old.. world.". 'Liya^. Will you what. will.. LEya° 'hats lit; you. will. — "K"ip-E'n. %-tas le'wi'.". K'ip-E'n. mEsha'lslatsLo. woman. k'Ep. inside,. go. hau'k's. ats-Li'ak"iLx.. begin her that their mother their.. ask. everywhere to over this. woman. speech her the. her. then they. mukwa^slItsLo.. 5 ts-jEai'sk" as. if. will. her.. tai^. Tern mi'siLx LEa'ltxudi'yu, temi'Lx pxeltsusai'nx Finally. children. Xam. nominal;. -k-. possessive.. it. (fut.).".

—. [translations]. CREATION MYTHS 1.. Wind- Woman and Her Children. (Once there) lived an old woman. Her children were five (in numThey kept on All (were) boys, (and) only one (was a) girl. growing, and when they attained adolescence they told their mother, " We are going to travel all over the world." What are you going to do ? " asked the old woman. "Oh, we will do all sorts of things." " I think," said the old woman, " (that) you will not be able to do any(And the thing when you go. What do you imagine (you can) do ?" boys said), ''Oh, we can play shinny; we can also play the guessing game, and, moreover, we can dance a great deal." (Finally the old ber).. —. woman. said), ''Very well,. you may. go.. ''. (But) you shall take along. your younger sister." To this, verily, (the boys) agreed quickly. Thereupon the old woman spoke to her daughter, " Thou wilt accompany thy elder brothers. Thou wilt watch over them carefully, (so that no one) shall harm them anywhere. Here, take this stick You will use it as a (powerful) magic." (Thus) the old along. woman repeatedly told her daughter. 23.

— BUREAU OF AMERICAN ETHNOLOGY. 24 Temi'Lx. mu^'hti. ayai'.. at last. go'begin.. Then they a. it is. And. river.. mu"'hu. wi'lx. Is. now. come. to. they. now. they. to play shinny? ". you. "Yes.". —. lEya'tstiLx,. by the. are told repeatedly. Lpu'pEnhaut?"— "A'a."— "Sips. " Tqaia'ltxap-a "Desire. And. Temi'Lx mu°'hu yasau^ya'lnx xas. xa'mEt-s-na'tk"'. one. Temi'Lx. [bull. 67. inhabitants,. k-Els^. tqaia'ldi,. "If you. desire. we. will. it,. inter.. ha'alqa. pupEnhautxai'm.". hi'k'e. quickly. shinny play. just. Temu°'hu. 5 lt!a'msIyu.-slo. agree quickly. Bet repeatedly her. by. all is. they. this their. stop. win point. day begins. all. pregnant begin,. Then they. again. I'mstE;. liala'tsi. k'ELxa'ts. Similarly. would they. 15 Qalpal'nxaLx Again. again. would they her. done by. k'ilhl'. And Is. this. qamll's.. Te'miLx. mu'^'hu. night.. Then them. now. mEhllkwal'sLii.". 20 sa^'nqa. dealt with. badly. Temi'Lx. will be.". her they. a. I'mstE Thus. tells it. long time. tem. Lxats. then. they would. tia'nust. plui'. only. always. stand. mis yai'xtEx. as. when. the. gone. ats-ha't!ook\. "K^eI. these brothers. " Will. LEa'laux. Tem. k'Ets-axa. finally. stop begin.. Then. would again. her.. these brothers her. tem. Lxats. hala'tsi. I'mstatxH:. once more,. and. by them. same way. thus be done:. (pi.).. mu°'hu. qal'-slo. now. light begia all. qalpai',. we. ats-ha't!ok"ELx.. says continually to. k'eal',. ^^. k'i'stinxaLx leave. it. they. over. hala'tsi as before. "would 1. k'is. temporal particle^. -I first. '^Iquxu-TO bet; -oi inchoative; 3. xwa^yaiH! stake;. -i. person plural. -?<.'i. reciprocal; -zamt infinitive.. verbal sign; -au continuative;. 3d person plural.. 6. iblya^ NOT + -LX THEY. Abbreviated for pu'pEnhautia. Stem tsas- to win.. '. Singular for plural.. 8. Abbreviated. <. 5. ^k-Ets. + +. for k-E'Lzats; k-Els+-Lx.. -LX.. -uku.. 10. k-Ets. 11. Abbreviated. for I'mstatxUnx.. -at. ^. tai^. suspects quickly,. repeatedly. their.. qa'^'tsE. little. all,. Ipau'k'uyu,. yasau^yal'nx. sister. xus. stop. mu°'hu. Then they. this. k*eaI'-slo, ^^. begin.. ats-qasi'ntk'iLx.. More. But. again. shinny play. Would away. Te'mlta. qalpai'. pu'pEnhautxal'.. K"e'tk*e. K"uk"ts. ®. they would. now. when. then. night.. their.. sister. And. her.. qamll's.. at. ats-qasi'ntkiLx.. women.. mu'^'hu. ". Temu^'hu mis. all.. dance begin. again. namely the. river.. bet repeatedly. stake continually. is. start. mukwa^sli.''. Iquxwa^yal'nxaLx. qalpal'nx. si'lkustEx.. mu°'hu qalpal' behind. a. is. xwa^yal't!xauwai'nx.. shinny playing. k* !ets. it. k'ELxats. her they. ipu'pEnhaut now. one. at. again. they. 'k"as. Tern Lxats. xa'mEt-s-na'tk"'.. is. qalpal'. thus;. as before. Hala'tsi. then. over,. they leave (them).. after. arrive. Finally. temi'Lx xe'tsux". K'i'stEnxaLx ats-hatsa'stuxskuLx,^ winni ngs Leave again. it they those their, Na'mk'itxu mEqaai'tl, mi'siLx k'i'stnx.. Temi'Lx qalpai' wi'lx. Not they. Temu'^hu. after point.. 10 qalpal'.. Right away. ^LaLxiya^*. their.. sister. qai'-slo,. when. all.. shinny playing. niEtsa'sauxa.. at last. done by. And now. mu'^'hu. Then. shinny playing.. is. Ipu'pEnhaut. this. Tern mis. Ipu'pEnhaut.. all. mutual. ats-qasi'ntk*iLx.. her they. when they. play shinny,. long. k'eai'-slo. si'lkustEx.. ^. Temu°'hu. their.. sister. te'miLx. pti'pEnhau,^. qa^'tsE. thus. betting. Stake continually. done.. i'mstE. surely. ats-qasi'ntk'iLx.. Xwa^yai't!xauwai'nxaLx^. si'lkustEx.. k*e'a. So then. Iqu'lquxwai'ltlxamt. So then. all.. Lqtixwa^yai'nxaLx. Temu'^'hu. begin will.". inchoative; -nx direct object of 3d person; -lx.

ALSEA TEXTS AND MYTHS. FBACHTENBERG]. 25. (Soon) they came to a river, and were spoken to by the inhabitants, ''Do you want to play shinny V. Finally they started out. (thus). —. "Certainly," (the travelers answered). to play shinny at once." (the people). began. To. this,. ''If. indeed,. you. all. like. it,. we. agreed quickly.. will begin. So then. to bet mutually, (and the travelers) placed their. sister as their stake. Now all were playing shinny. (The brothers) were staking their sister. They were not playing very long when (the brothers) began to win point after point. Finally the shinny game was stopped. The next day they started out again. (Before departing) they left (behind them) the women whom they had won. (The women) became pregnant as soon as (the travelers) left them.. Then they came to another river. Again the same thing happened; they began to play shinny once more. (And) as before they bet their sister again, putting her up as their stake. (This time) the shinny. game. (lasted) a little longer, and at night, after they stopped (playthey began to dance again. (During the dance) their sister was constantly standing behind (them) at a distance. When the night ing),. was (almost) gone,. (the girl) suddenly began to suspect (someSo she said to her brothers, "(I am afraid) we will meet with some foul play." Thus she kept on telling her brothers. Then the}^ stopped (dancing) The next morning they did the same thing. As before, they left the women they had won (saying), "We thing).. ..

— BUREAU OF AMERICAN ETHNOLOGY. 26. winnings. these. their,. yala'saltxam." go. home. will.". Lxats. Then. they would. k-E'Lxatswi'lxqalpal' come. would they. 5 Iqwi'ltsutal.". a. it is. play shinny. So. Ipu'pEnhaut. start.. As. indeed. many. More. _ the. "A'a,. pxeltsusa'lnx. asked. they. "Yes,. are.. spoken to. ''k-El "will we. their,. na'k'eai. ku'k"'s,. assemble begin. all. before. K'e'tk-e niEqami'nt tas. their continually being. now. again. Hala'tsi. tsimyEa'hisk-iLx/. where. shore at,. Temi'Lx. mu'^'hu. Iqu'lquxwai'l-. Then by them. now. betting. Tas a^qaj^u Lquxwa^ya'lnx.. Temi'Lx-axa. si'lkustoxs. be done by. shinny playing. when we. tt'ill,. xe'tsux".. Temu'^'hu k-e'a-slo k-exk-ai'. begin will.". it. again. thus. you?",. fetch. qalpai'. river.. "All right,". we.". challenging. again. i'mstaLx. ——"Keai'sa,". =*. pu'pEnhautxaI'm." k-is. one. to. " Where to keep on. people.. we. xa'mEt-s-na'tk-\. is. again. mu'^'hti now. ''Na'k'sautxap-E'n?",. hi'tslEm.. habitu-. " Will. women.. Tern. ^. "K-El-axa La'ptauwl, sits-axa. atsa'stuxsk'iLx/ 'k'as mukwa^sli, the. [bill. 67. all.. ally will. tlxamt si'lkustEx. by. mutual. all is. The. done.. ita'. Then they again. are bet repeatedly.. dentalia. also. shells. ats-qasi'iitEk-. Lquxwa^yai'nx. Temu"'hu bet repeatedly. their. this sister. mis. 10 Temu'^'hu. when. And then. agree. Qa^'tsE. Itslinl'yu.. Long time. tie it. Temu'^Tiu. stop. now. shimiy playing. mai'mx. And. all.. be done by. now. would. now. done by. is. win point. at last. always. all. they. after. stop. is. qamli's.. at. night.. then. eating,. now. would. 'LaLxiya^ qa^'tsE k-ili"yEx, Not they. at once this. suspect. again. tell it will. are dancing,. long. K-i'Lxas. mu°'hu. k'isti leave. day. all over,. —"All. winnings.". these our. it. stop. Tern ''K'eI we. Ai'sls-axa^ yala'sautxam,. —"If we. right!". " Will. ready begin.. again ''. Then. will.. qalpai' qai^hai'xa.. now. — "K-eai'sa!" —. would they. then. tsa'stuxs.". a'lin. then. ^. Would them. their.. sister. would they. brothers her;. these. qalpai' qai'-slo, tern k'E'Lxats once more. all.. after point.. 15 mu^'liu LEa'lauwi ats-ha'tlok'iLx; k'i'Lxas mu'^'hu k-eai'm. now. side.. niEtsa'sauxa.. mu"'hu qalpai' Lpau'k'uyu ats-qasi'ntk'ELx.. tern k'Ets then. from that. .. Tern mi'siLx k'eai' Lnu'nst, temu°'hu k'Ets. LEmk-i'ihixamt si'lkustEx dancing. the. Ipu'pEnhaut si'lkustEx.. mu°'hu. Then they. became.. k-eai'-slo.. Then Anally. so. all,. Temi'Lx. thus. likewise. temu'^'hu. lt!a'msiyu-slo,. I'mstE as hak-i'm-Em.^. ita^. And then. her.. return. again. will,. vrill. Tern Lxats mu"'hu qalpai' xe'tsux".. k-ils-axa La'ptauwi." will. we again stop. 'LaLxiya^. keep on going, when. long. again. at last. come once more now " Na'k'sautxap-E'n V,. would they. Tern k'E'Lxats mu'^'hu Lq la'lnx. Then. to.. now. would they. "Whereto always. be taken across.. i'mstaLx pxeltsusa'lnx, mi'siLx k'au'k's wi'lx. when they. are asked,. they. thus. across. to. What kind is it. ta'xti.". the. "Very. kind."—. lt!a'msiyu. quickly.. agree. fun. — ''K-eai'sa, well,. will. we. k'Ets. Then. would. 1. Contracted for ats-t$a'stuxsk-iLx. sis. ^. quits-. *. ts-. 6. Contracted for hak-ik-l'm-Em.. 6. k-is. '. aj«. 8. +. -1. +. -In. +. -«. every. Temu°'hu. begin will.". betting. -fc". +. -Lx.. -LI.. temporal particle; -Hst person plural; -oxo suffixed particle. Abbreviated for yd'iautia.. we."— just. k'e'a i'mstE. So then. mutual. thus. verily. mu^'hu Iqu'lquxwai'ltlxamt now. +. challenging. qauwa^'^ hi'k'e. "Yes,. + -010.. TO CHALLENGE. m- + ysa- to say. +. shinny. Tern. you?",. A'a,lqwi'ltsutaL". "Yes,. like?"—. 1-pu'pEnliautxai'mi.". 2. +. you. ''. — "A'a,. arrive.. "IltqaHit-E'n s-t!auyai's k-Ep tqaia'ldEx?" ". start.. k-E'Lxats mu^'hu qalpai' wi'lx. qa^'tsE ya'xau,^ tern. Not they. 20 na'tk-ik-s. river. Then they would. for it will.". si'lkustEx. by. all. be done..

— ALSEA TEXTfe AND MYTHS. FKACHTENBERG]. 27. them on our homeward journey." Then they started out Once more they came to a river. People were (Hving here) "Where are you going?" Thus they were in greater numbers. Oh, we are challenging people (to shinny playing)." "Very asked. well," they were told, "we will play (you) a game of shmny." So then all the people assembled on the bank (of the river), where the shinny game was to be played, and began to bet (with) one another. will stop for. again.. —. ''. Dentalia shells were bet mostly (at. put up their. sister as their bet,. first).. (But the travelers) again (bets were made. whereupon similar. by) the people from the other side (of the river). thing had been agreed to they began to play shinny. (the. game. stood) a. tie.. At. last (the. And. after every-. For a long time brothers) succeeded in winning. enough points (to give them the game). Then all stopped (playing); and after all were through eating, they began to dance, at night. They did not dance very long when again their sister began to suspect (something). So she spoke to her brothers about it, and they stopped dancing. Next morning they were again ready (to depart). "We are going to leave our. winnmgs. back we. them.". will stop for. (here).". —. ^''All. right.". — "On our way. Finally they started out again.. They were not traveling very long when they came to another They were ferried across. "Where are you going?" Thus they were asked after they arrived on the other side. "Oh, we are challenging people." "What kind of games do you like (most)?" "Oh, any kind." "All right, let us begin to play shinny." Then. river.. —. they agreed to. it. —. at once,. and the people began. to bet one another..

—. — BUREAU OF AMEEICAN ETHNOLOGY. 28 Qalpai'nx Again. k'E'Lxats. mii^'hu. would they. now. her. Xwa^yai't!xauwai'nx stake continually. Lpu'pEiihaut. be done.. all. this. Tie. Almost they. mEtsa'saiix.. at last. win always.. Then. k'E'Lxats. mu"'hu. then. would they. now. as. sound. Gone you. night,. would they. then. when. notice begins. winnings. their,. as before. will. namely the. women.. now. again -. now. would they. now. again. LEya'hEX it. we.". — "A'a, —"Yes,. day.". ts-hi'tEk* body. play shinny. shiimy play. na'k'eai. shore at,. where. mutual. Getting. i'mstE:. bet repeatedly. thus:. her they would. shinny playing. done by. is. Keeps on setting. ^. is the. all.. pi'tskum,. Au'l. is. shinny game.. Close. to. Tem. k'Ets. And. would. on the. mu"'hu. all. done. on the. k*exk"ai'-sl6 assemble. And. will be.. now. qamli's." night.". stop. "All right,. Should have been Ipu'pEnhaut. Abbreviated for t.'lll'satia.. 3. An example of Jackson's affected. <. m-. 5. Contracted. prefix; k.'u-io for. all.. — "K'eai'sa,. oveepower;. as before. shinny game.. tslini'tsx. as. ruEtsa'sauxa, win many. at last. "Want it we, that you k'El k'ilhi'mi." will. we. dance. points.. will.". dance shall. Temi'Lx So. they. on. this. mu°'hii now. Should have been lEya'ax; stem ysa- to say.. inchoative; -a modal.. mEyiku'kwaux; kuku west.. now. a tie continually the. maimx. when they. So. Lpii'pEiiliaut.. "Tqaia'ltxal, sips k'ilhi'm 'k'anhu'u. pronunciation.. -at. then. Temu^'hti. their.. as. always. just. towards,. all. Temii^'hii. now. sister. qa^'tsE. Lqami'laut, mi'siLX night. 'k'tas. this. So then. this. but. k'eai'-slo.. 2. 1. on. A tie it was long time the te'mlta hi'k'e qa^'ltE. sun,. Lpii'pEnhaut.. as before. "A'a,. — "Yes,. 'k'anhii'u. would they. Itslini'yti. who you. k'E'Lxats mii°'lm hala'tsi. And. done.. wa'sEp. inter,. si'lkustoxs.. shinny playing (by). si'lkustEx.. Mi'kQ'kwaux. 'k'tas. all is. would they. Iqiixwa^yai'nx Lxats hala'tsi ats-qasi'ntk'ELx.. Lpii'pEnhaut. 25. by. Then. people?". wUl.". Tem. go keep on,. k'E'Lxats. Temii°'hii. Ipii'pEnliaut. 20 Iqii'lqiixwai'ltlxamt si'lkustEX.. long. you. will. 1-pii'pEnhautxai'm." we. it. Tem. ni'xap-a'. 1-pii'pEnhautxai'm we. leave. hi'tslEm?". is overpower in the maimer of the. ku'k"s,. its. at.. ''A'a, "Oh,. muklwai'wa*. ".Very well,. pi'tskum.". its. across to.. —— "K'eai'sa,. qwo'nhal." it is. be ferried. come keep on. says. stop.. would they. it. village. k"au'k"s.. awi'lau. ^. now. Not they. Lq!a'lnx. done. it is. their.. k'eai'.. 'LaLxiya^ qa^'tsE ya'xau,. start.. again. arrive. qalpa'lnx. sister. mu^'hu. they. tem k'E'Lxats mu°'hii wi'lx qalpai' LEya'tstEk's. then. just. k'ilhl'xa.. k'Ets mu^'hti qai'-slo. again. Tem k'E'Lxats mu'^'hii qalpai' xe'tsux".. 15 mu°'hii. hi'k'e. if. dance begin.. this. k"iLx. Tem. thus:. mukwa^sli.. Then would they. as. '. xats-qasi'ntk'ELx.. Tem So. 'k*as. ats-tsa'stiixsk'iLX, those. lts!o'wItx-slo. night begin?,. now. they. as. its;. mis. when. ta'mE. mu^'hu. mi'siLx. now. qamti',. house from outside. Then would now day all over hala'tsi i'mstE: qalpai'nx k'E'Lxats k'i'stnx. the. ice. tem k'E'Lxats. again,. Would. notice thee.". only. Just. And. all.. dance begin.. not. I. long time.. when they. K'Ets. lts!owai'tsx-slo.". qa^'tsE.. ^. Tern mis. k'ilhl'xa.. 'Liya^. now. would. shinny game. night towards. Lk'i'mis as itsai's hapE'nk".. tai^. qalpai',. noise. its. their.. Lqaml'laut mi'siLx mu^'hu. stop. finally. ts-pi'usxamsk',. house. the. "Almost. 10 Hi'k'e. at. qalpai'. qamll's,. as. "HaP'k'Epin. Near. again. Itsai's. metal the. like. Yai'xtEx. is. Tern mu'^'hu k'eai'-slo.. tern. tlili'sa^. Then. pu'pEnhaut. the. Au'l. win many points.. not. mai'mx. this * sister. Tern k'Ets mil" 'hu. their.. as. became. it. Hai^'k'iLx 'Liya^ niEtsa'sauxa. 5. sister. Lts!ini'yu. 137. ats-qasi'ntkEi.x.. her. ats-qasi'ntk-ELx.. they would. her. by. bet repeatedly. Lxats. si'lkustEx.. shinny playing. Iqtixwa^yal'nx. [bull..

— ALSEA TEXTS AND MYTHS. FEACHTENBERG]. 29. put up their sister as their stake. shinny game. The game was a tie for a long time, and (the brothers) hardly won enough points. It was almost night when they at last began to win consistently. Then everybody stopped, and when night came they began to dance "While they were dancing the house seemed to emit a metalagain. The night was (almost) gone when the sister (of the like sound. "I (So she told them). travelers) began to realize (the danger). came near not watching over jou." So they stopped (dancing) now. (When they came) outside, (the walls of) the house (seemed to have been made of) ice only. In the morning they did the same thing as before; they left once more their winnings, namely the women.. Again. (the travelers offered to). Then everybody took part. in the. Then they started out again. They did not travel very long and came again to a village. Once more they were ferried across. "Hello; are you (the people) who, 'tis said, are coming (to different places) beating the people (at various games). V — "Yes,. we." Let us play shinny." Then all the people (of the village) assembled on the bank (of the river) where the shinny game was to take place. And (The boys) did the same thing as all began to place their bets.. "Very. well,. we. will play (you). on. this day.". it is. —^"All right!. Then the game was started. It (stood) The sun was gradually setting, but the game remained a tie. It was almost night, when (the boys) at last succeeded in winning enough points, whereupon everybody stopped (playing). "We should like (to see) you dance to-night." "Very Then when night came they began to dance. well, we will dance." before. :. they bet their. sister.. a tie for a long time.. —.

Not.

ALSEA TEXTS AND MYTHS. FKACHTENBERG]. 31. (The boys) paid little attention (to what was going on around them). Toward dawn those who had been looking on disappeared suddenly. The house had simply Tile girl began to look around everywhere. upward and (beheld) a tiny hole. turned into a rock! So she looked ceiling (where the hole to her cane the Then she fastened quickly her escape through that and made quickly cane was), followed her for her brothers. Then what to do (know) not passage. She did of) rock It was (made times. several house around the she went only. Nowhere was there (even) a tiny opening in the stone. She could not do anything. So she started home. She was ferried across (the river).. When. she arrived at the other side, she started. on her holneward journey. (Pretty soon she) began to cry. Every time she came to a place, where (her brothers) had stopped before, (Whenever she came to a village, she would she would begin to cry. be asked) ''Where are thy brothers?" "Alas! we were tricked." Then she would again be ferried across. And as she continued her homeward journey she was constantly laughed at. She was always asked the same questions whenever she stopped at a place. Finally, on the fifth day, she arrived home. "Well?" said the old woman, "where are thy brothers?" "Alas! The house suddenly closed on them. The house turned into a rock. I almost did not come out agam (myself)." "I told thee constantly to watch over thy brothers. That was why I sent thee (along)." "Yes, but 1 could not do anything alone, I was overpowered.". —. —. —. —. So they two started out old woman got ready (to go). (At first) nothing was said to them two. But as they two kept on going the old woman was constantly laughed at. However, she did not seem to mind it. On the fifth day they two finally. Then the. now..

BUREAU OF AMERICAN ETHNOLOGY. 32. Temu"'hu. wi'lx.. And now. arrive.. quickly. it. stick. this. tsa^ti. mu'^'hu. "Hey,. anger. now. Mu^'hu. 5 a^'qa. there. straight. quickly. split. woman. this. to. where. those closes on. the. south. Puts. singing.. them. it. north. from. puts. side. it. quickly. mEna'tem.. word. youngest.. the. his. it. her. the. her;. children. her.. her. cane. this. Qalpal'nx. itsai's.. Agaui does. house.. te'mlta. ;. Comes. ats-ti'nExtsuk'. quickly. moves. cane. this. 'Liya^ not. still. it. xii'sl a little. 'Liya-. stick. Not. her.. mad. indeed. begins. woman. the. old",. Tern k'Ets mu'^'hu qalpai'nx Lpi'k" layutx Then. ats-ti'nExtsuk". this. little. now. "Look,. shakes.. 10 ts-ilti'sk' as his. a. ats-ti'iiExtsuk". Wi'lx. her.. "He°, mu'^'hu k"e'a xa'lxasi kus mEsha'lslatsLo",. ItsaP'xwiyu. it. not. Lpi'k" layutx. as the. ts-la'mxadok'.. Lpi'k" layutx. tsa^l'ya.. house. but. side;. ground.. speech his. own. movements. her. 'k'timu'siyEm. Goes around. hak"a'k"-slo. just. le'wi'.. the. his. haku'k"-slo; te'mlta 'Liya- xu'li lEX'ilu'mlyu as from. hi'k'e. little. ts-yEai'sk*. old?",. nak'. as itsai's. repeatedly. just. continues faster. QalqwaPyai'nx it. Would. kumEsha'lslatsLo?",. la what. a. mEtsa^'mauxa ts-x*i'lumtxasxamsk".. Now k"i'mhak"s. youngest.. Would. Loqe'yusxam ^ kus. K"is hi'k"e. her.. "Hehe',. mEiia'tEm.. K'Etsxus. as mukwa^slitsLo. woman old.. tsimsalsxai'. try repeatedly self tegins the. Lpi'k" layutx^ ats-ti'nExtsuk*. put. [bull. 67. now. would. again do. xus ItsaP'xwiyu. a. little. quickly. it. hi'tE. tsaHi. "What. surprise. anger. shakes.. it. put. it. "La'tEq. Lhi'tslEmsxamsk' qas kiwayai'nx sin La'mxado ?", ts-yEai'sk- as harmed them my person own its he who children?", her'speech her the K"Es-axa mu'^'hti kw'idai'm, k'Es-axa qalpa'a mEslia'lslatsLo. woman put. stick. this. dance. And. lier.. hak'iqau'x Lpi'k* layutx. now. from. Xuts. hi'k'e. As soon. just. above. puts. it. the. this. stick. puts. quickly. it. this. stick. •. Thus. are standing. just. Temi'Lx-axa Now. them again. temi'Lx. it. go. when they Come they. ground to. turns over. Temi'Lx-axa. LEya'tsit.. %'as. come. one. it. is. a. gain. their,. k'E'Lxats. mu°'hu. would they. now. to. them. just. pfc-!=. 2. icuq- TO SPLIT.. 3. Contracted. then they goes. xas the. Lk-iqe'xaniyu. ^. Underneath become. ground.. women.. her. stick. miukwa^slitsLO. old. woman a'mta hi'k'e as. Qalpai'. return begin.. Again. Tem. k'E'Lxats. And. all. them. would they stop. as before. qalpai' again. it. thus begin the. over quickly. xe'tsux".. now. for ts-tsa'stuxsk-ELX.. on. thus. Then. Tem. k-in'hl 1-. e I-. + +. k--. Tem Then. Lxats-axa wi'lx, would they again. come,. Lx-axa mu'^'hu wi'lx.. Then they back. them. 4. for it. as before. people.. the. Mu°'liii. start.. people. again. liptai'nx. k"Ets mu"'hii i'mstE hala'tsi. Then customarily turns. the. k"E'Lxats-axa. hala'tsi. would they. Tem. just. all. yalsai'.. a'mtaLX Lk'i'^hi'k'siyutlEm^ as LEya'tsit.. TO STAND.. 1. temi'LX. to,. ayai'. k'E'Lxats hi'k'e i'mstai as LEya'tstiLx. would. village. And now. river.. namely the. emerge,. women.. 25 tsa'stuxsk'ELX, 'k'as mukwa^'sli. as mEsha'lslatsLo; the woman old;. back. are.. namely the. xa'mEt-s-na'tk'\. to the. dancing. Temu'^'hii. mu'^'hii now. Then they again. iniiatitants.. wi'lx. rock.. mukwa^sli.. this. the. just. the. k'ili'liEx. "k'as. Lk"i"'hik'siyu* hi'k'e kus le'wi'. It. kMil.. k* la'lhistEx,. now. again. ats-ti'uExtsiik'. le'wi'k's. quickly. they,. it split. la^ mi'sii.x what when they. I.". as. Wi'lxaLX-axa LEya'tstik's,. back.. their,. "Cyclone"^. mi'siLx-axa mu"'hii. And. causes.. ayai'-axa.. gain. it. Lpi'k* layutx puts. children. Tern. tsa'stuxsk'ELx,^. 20 loquti'nx take. go out. mu'^'hti now. they. then. her. k* lilhai'nx.. then. at. tk'ila'yti. her,. I'mstE hi'k'e si'qultEx ats-la'mxadok'ELX,. tern. ''YEha^miyun.". her.. mis Lpi'k" layutx ats-ti'uExtstik-, as. time. fifth. will. it. siida^'stk'emyuk*. ats-ti'uExtsuk'.. quickly. do. constantly again. will,. Temu°'hu. ats-ti'uExtsiik'.. quickly will. it. 15 mu'^'hii. now. Constantly again. old.. Lpi'k' !ayudi. at last. OTHER SIDE. +qe'ian+ -I. k-ln'hi+ -ks. + -u. + -x+ -utx +. -t.'Em.. arrive..

ALSEA TEXTS AND. FKACHTENBBKG]. arrived there.. Then. the old. MYTHS. woman began. 33. to try her. own (magic). She would touch the ground gently with her stick, and the ground would at once split in two. "Look!" exclaimed the. several times.. youngest (of her boys' captors), "what on earth is the old woman doing?" Then she gradually increased (the speed) of her motions and arrived straight (at the place) where (the rock) had closed on her children. She walked around the house several times and sang. (Then) she put her stick quickly to the southern wall; but the house did not move (even) a little. Again she put her stick on the northern wall; still it did not move (even) a little. "Look, the old w^oman is indeed getting angry," said the youngest (of her boys' captors). Then again she applied her (magic) cane,(to the house). It did not shake a little (even). Then the old woman exclaimed impatiently, " What manner of people are those who brought harm upon my children?" Then she began to dance (after which) she applied once more her cane (to the house). Finally, at the fifth time, she touched the top (of the rock) with her (magic) cane (saying) "I am Cyclone." No sooner had she placed her cane there when the rock split open. Her children were standing (in exactly) the same (position) as they were in when they were dancing. Then she told them to leave (the house). Then after they came out they all started homeward. Whenever they stopped at a village (where they had played shinny), they took with them the women they had won previously. (At each village) she came to the old woman put her (magic) cane to the ground. The place would turn over quickly and all the inhabitants would be buried underneath. Then they would start home again. Once more they would come to a river and would stop again for the women whom (the boys) had previoush^ Avon. And the old woman would do the same thing as before: she would suddenly upturn the ground on the inhabitants, whereupon they would start out again. Now (whenever) they would arrive (at a village) the old woman would thus do it to the inhabitants. At last they arrived home. "We will now fix ourselves (differently)." :. 96653—20—Bull.. 67. 3.

BUREAU or AMERICAN ETHNOLOGY. 34. "K-e1 mu°'hu tlu'tlhunai'xasxam. now. "Will we. Temu°'hu. make begin. indeed. thus.. sin. Lan.. my. name.. YEha^miyu Cyclone. "Will If. action. his. ^. into. ocean into. self. should somebody. dream. mc,. of. Then. customarily. now. inside. will.. I'mstE. k'Es. Tem-auk* mu^'hu ku'k"s. unto me.". ^. \vill.". go begin. su'^'lhak* letEmts,. %-qwo'n.". like. turn. yu'xwis ku'k"s px-ilmlsai'm.. inside. I. u'k'eai. Sis. ts-hi'lkwal'sk- mu°'tii his. P-suwi't Lowa'txayusxam," You winds. self will.. "K-i'nauk's. k-e'a i'mstE.. So then. [bdll. 67. thus. *k-tas. middle into. to that. 5 qa'los ayai', ocean. goes.. Tai^ mu°'hu. Only. now.. Nuns lqe'kisxamsk-^. 2,. Elk. Story. Own. His. (Told by William Smith in 1910). xa'mEt-s-milhudai's. Is At. one. a. it is. tqaia'ldEx want. place. Itlawa'it." to. it. tern. mEya'saux.. "Tsa^'mEii. hi'k'e. then. says continually.. "Very. just. Temu'^'hu. qasuwai'nx. So then. send begins them. have fun.". hi'tslEm.. MEya'sauxa.. ''Tqaia'ltxan. people.. Keeps on saying.. "Want. 10 hamsti^. is to. all. Xa-LEa'lauwI.. milhiidai's.. Thou always tell it. places.. hI'tslEm. s. k-exk'ai'm,'". people. should. assemble begin.' ". the. to. is the. to assemble. sxas. *. ayai'm. hi'k'e. go shalt. just. 'Tqaia'ltxan hi'k'e liamsti^ 'Desire. shalt.. k"is. One. would. a. it is. person. just. I. Xa'mEt-s-hi'tslEm. all. ayai'm go. ^sill. xiitsa' on his part. ''P-hi'k'e xe'iLk^e Lhaya'nauwi, p-hi'k'e "You just well always watch it shall, you just. tsa'msik's as milhiidai's, different. tk-a'xk'edut. that thou. I. I. tribe.. xe'iLk'e LEya'si sin ildi's: well. 'Tqaia'ltxan sis k'exk'ai'm hak'au^^ my message: 'Want from everywhere it I that assemble shall Antti'u xiitsa' k"is ayai'mi tsa'msik's is. tell it shall. hi'tEslEm.' ". And. place.. "Thou. place.. LEya'si. tslai'qa correctly. then. tell it. hak'au^. this one. "Xa-hi'k'e what. shalt. from everywhere. the. 20 ayai'm go. will. on his part. watch. Want well. just. k'exk'ai'mi.". should. assemble.". "K'Ex "Shalt thou. ayai'm.. to. hak'au^. k'exk'ai'm. tas. hi'tslEm.". assemble shall. the. people.". ayai'm qaha'lk's go. different to. Temi'Lx mu^'hii Then they. Temi'Lx. UtX^k-is 3. is the. then. Temi'Lx. separate.. And they. inhabitants. TO BECOME.. + -n + -auk-.. _. ¥oT tS'Lqen'k-lsxamsk-; qen'k-iyu STOEY.. k'is. on his part habitually. Tqaia'ltxan Want. it. I. sis that. Temu°'hii antii'u And. then. this one. people.. ik"xe'.. come. assemble shall. LEya'tsit.. mu'^'hii wi'lx LEya'tstEks.. And they I. at last. that. go.. from everywhere. on his part. k^exk'ai'm. is intsk'i'sin shalt for something I. This one. k'i'mliak's there. teirit. just. k'is would. I. just. sis. Antti'u xutsa'. hi'k'e xiitsa'. Thou. always shalt.. it. to. Xa-hi'k'e. Xa-hi'k"e xe'iLk'e LEya'si Thou. qaha'lk's.. it. the. to. different. will. Tqaia'ltxan. s. other place to.. go. lhaya'nauwi.. desire.. people.. people. desire. habitually. well. I. tqaia'ldEx hi'tEslEm. xiitsa'. tqaia'ldEx.. tas lii'tEslEm.. different. will. ayai'm tsa'mstik's. k"is. xe'iLk'e. just. la'tqin. go. habitually. Temu°'hii antii'u. s-milhiidai's. the. on his part. This one. people.'". 15 milhiidai's.. to.. mu'^'hti then. hau'k's hi'k*e ik"xe'.. everywhere to. Hi'ke hak-au^ Just. just. separate.. pi'usxai tas. from everywhere soimd begins. +. i. siS. 6. Contracted. -Z.. for. ftafc-7iatt«.. the.

ALSEA TEXTS AND MYTHS. FBACHTBNBBRG]. 35. (Thus said the old woman.). ''You will turn into winds.'' And, happened) thus. "I myself will travel in the ocean. Cyclone (will be) my name. If anyone should happen to dream of me, he will have the same power as I (possess)." Thereupon she went into the middle of the ocean. Here now (the story ends). verily. (it. 2.. The Universal Change. (One day while) at a certain place (Coyote) was constantly saying, just want to have a great deal of fun." So then he began to send (messengers) to bring the people together, telling (each messenger thus): "I want thee to go to all the tribes. Thou shalt constantly tell (them thus): 'I just want all the people to come together.'" (Thereupon) one man would start, on his part, to a certain tribe. (And Coyote cautioned them all thus): ''You just carefully shall watch (everything). You shall correctly announce my message: 'I want that people should assemble from everywhere.' " (Then) this (other messenger) was about to go, on his part, to another place, while (still) another (messenger) was about to start for a different place. (And Coyote told each messenger thus) Thou wilt constantly watch (everything) carefully. Thou shalt correctly tell what I want. I want that the people should come together from everywhere. Thou. "I. '. :. '. what reason I want the people to come together." (And then) another (messenger), on his part, was ready to go in a different direction. "Thou shalt go there. I just want the people to assemble from ever3rvvhere." And finally (still) another (messenger) made ready to go, on his part, to a different people. shalt tell exactly for. Now tions.. at last they separated.. Then. They went. (pretty soon each messenger). noise of the people. separately into. came. all direc-. to a village.. sounded from everywhere, because. The. all sorts of.

BUEEAU OF AMEEICAN ETHNOLOGY. 36. ts-pi'usxamsk-, la'ltas hi'k-e hamsti^ intsk-i's Lhllkwai'sunx.. hi'tslEiii. its,. because. Temu^'hti wi'lx. naks. 'k"as. comes. where to. that one. people. noise. its. So finally. guessing. " Sent in the. says continually.. hamsti^ all. manner. hi'tslEm. as. the. people. the. Thus. people.. the. temu^'hii wi'lx. xutsa'. then. on his part. now. arrives. 'k"as. where to. that one. sounds. people. the. Tas xam^ The. come.". I. one. Hi'k'e. hak-au^. Just. from everywhere. going.. hi'k'e tsa^'mE tas. Many. very. the. sili'kwEx.. As. just. Lpu'pEnhaut shinny playing. are doing,. all. just. from everywhere.. just. MEqami'nt. its.. sili'kwEx,. Target shooting. people.. noise. its. Lqat^at. this. is. now. hakau^. wi'lx.". ya'xau.. nak's. pi'iisxai tas hi'*tslEm tspi'tisxamsk*.. 10 hi'tslEm.. Will. ta'sin. then. doing,. Invites. K'-hi'k'e. Coyote.. tern. So. doing.. come.. Mo'luptsini'sla.. I'mstE. k*exk-ai'm tas hi'tslEm.. all are. Temu°'hu. Wahau'hitx hi'ke. wi'lx.. this one. since I. of I. as. come together. target shooting. all are. tas. ^. something. sili'kwEx,. sili'kwEx.. dancing. sin. ^. intsk'i's. just. Lqat^at. doing,. all are. done.. it is. hi'k-e. All. sili'kwEx,. are doing,. all. "Qsa'wan. 5 niEa'lauxa.. Hamsti^. LEmk-i'lhixamt. sili'kwEx,. !it. something. all. going.. " is. shinny plajdng. being done:. LEya^'hats. just. ya'xau.. Lpu'pEnhaut. Lhilkwai'sunx: it is. [bull. 67. The. are doing.. all. xa'mEt-s-hi'tslEm xiitsa' temu"'hu wi'lx LEj^a'tstEks. Hamsti^ hi'k"e one. something. it is. all. !. all are. doing. the. Then now. keeps on. Sent. telling.. I in. all. are doing,. are doing. the. chisels.. come.. I this. Coyote. I. he wants. should. assemble. just. Coyote. pin. along. all. k*exk-ai'm. All. Iqa'mi. making. s. from everywhere.. it. walking. sin tas wi'lx. Mo'luptsini'slan. the manner of since. Mo'luptsini'slan. take. stilt. poles,. hak'au^.. your. shall. other. villages.). siinx.^. (After. the. then. Hamsti^. hi'k-e. tas. All. just. the. his. message. I. all. wilx.". tas this one. messages. similar. delivers. just. te'min. Thus. various things.. delivering. You. I'mstE. hamsti^. P-hi'k'e. messenger.. his. I. then. people. ts-qsa'wak\. itsxa^stELi.. messenger. (The. cat cradling. Hamsti^hik'e tqaia'ldEx tas hi'tEslEm. messenger.. his. doing,. "Qsa'wan. Temu°'hu niEa'lauxa. ts-qsa'wak*.. 20. all are. doing,. Vant sill'kwEx as la'quns, Ltiwi' t !Vant sih'kwEx as qo^'tlyu.. making. 15. all are. just. Lpa'pEsxatit. sill'kwEx,. tskwa'tskwahalaut sill'kwEx,. sili'kwEx,. spearing. All. irihabitants to.. spinning top. being done:. Itsi'tsiqhanaut. are doing,. Ltiwi't. comes. Lxa'Lxauyaut. Lhilkwai'sunx:. sili'kwEX,. now. then. on his part. person. the. it is. intsk'i's. something. the. five. Lhilkwai'-. intsk'i's. at. arrive.". at it is. last. being. village. done.. messenger. the. continues. sau'tistk-emt-s-pi'tskum five. times. Thou. day. the. it is. Xa-hi'k-e*. it is. the. tiutlhuna'ln. temu'^'hu then. made. finally. always watch. well. it. shalt.. hakta'mink-ink- k-ips. sau'tistEt-s-qo'ila, ten. ''P-xe'iLk-e "You well. Lhaya'nauwi.. xe'iLk'e. just. thus):. counting. later. at. time. shall. will be. Lhaya'nauwi; always watch. as the. it. shall;. qo'ila. counting stick.. Namk-. sis. yuxe'. When. should. disappear. wi'li.". Hamsti^ hi'k-e. you come there.". AD. just. sticks,. 25 tas intsk'i's Lhilkwai'sunx.^ the. something. it is. Hai'^k*. 'Laxaya^. Almost. not again. being done.. ^. ya^sai', returns.. Hamsti^ All. hi'k-e tas intsk-i's Lhilkwai'sunx.^ just. somethmg. the. modal; -n. it is. being done.. person singular.. to send; -a Abbreviated for mi'sin. of Smith's inefficiency as a narrator. After having lost the trend of the story he interpoexample An lates this superfluous sentence seemingly to preserve the continuity of narrating. '. qasiir. 1st. s. ». *. Should be. s. Utya^. NOT. p-hl'k-e. +. -aza.. you. just..