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SMITHSONIAN INSTITUTION
BUREAU OF AMERICAN ETHNOLOGY
BULLETIN 67
ALSEA TEXTS AND MYTHS
LEO J. FRACHTENBERG
WASHINGTON
GOVERNMENT PRINTING OFFICE
1920
I Wellcome Library
for the History
*»d Understanding
of Medicine
LETTER OF TRANSMITTAL.
Smithsonian Institution,
Bureau of American Ethnology,
Washington , B. C., February 23, 1917 .
Sir: I have the honor to transmit herewith a paper entitled “Alsea
Texts and Myths,” by Dr. Leo J. Fraehtenberg, and to recommend
its publication as a bulletin of the Bureau of American Ethnology.
Very respectfully,
F. W. Hodge,
Ethnologist-in- Charge.
Dr. Charles D. Walcott,
Secretary, Smithsonian Institution.
3
PREFATORY NOTE
The materials presented in the following volume are based on
collections made by Dr. Leo J. Trachtenberg and Prof. Livingston
Farrand, now president of the University of Colorado.
The inception of the work dates back to an enterprise in which the
late Mr. Henry Villard took a lively interest. From 1898 an attempt
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 sub¬
sequently was continued by the University of California in the able
hands of Prof. Alfred L. Kroeber and Dr. Pliny Earle Goddard, Mr.
Villard undertook to provide funds for work in Oregon. The field
work at first was undertaken by Professor Farrand, who worked among
the Alsea and later among the Sahaptin tribes, and by Mr. Harry
Hull St. Clair, 2d, who collected material among the Coos. After Mr.
Villard’s death the work was discontinued, but Mrs. 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 bv 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
Prefatory note, by Franz Boas .
Introduction .
Authorities cited .
Alphabet . . .
Creation myths:
1. Wind-Woman and her children .
2. The universal change . ’ .
3. The universal change (collected by Farrand) .
4. The death of Grizzly Bear .
5. S£u/ku, the Transformer (collected by Farrand) .
6. The five Thunderers (collected by Farrand) .
7. The origin of the Yakonan and Siuslawan tribes .
8. The origin of death .
Miscellaneous tales:
9. Vulture and his brothers-in-law .
10. The story of the Dog-Children .
11. The story of the Dog-Children (collected by Farrand)
12. The avenger (collected by Farrand) .
13. The lost elk hunters .
14. The lost seal hunters .
15. The dreamer .
16. The man who married the Bear-Woman .
17. Coyote in a hollow tree .
Customs and historical narratives:
18. Games of the Alsea Indians .
19. The big fire .
20. The death of U. S. Grant, an Alsea Indian .
Superstitious beliefs:
21. The Monster-Girl of the woods .
22. Exorcisms during a moon eclipse .
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 killing of Elk .
27. The magic hazel twig .
28. The runaway couple .
Vocabularies:
Introduction .
Alsea- English .
Alphabetical list of formative elements .
English-Alsea .
Page.
5
9
19
20
22
34
56
60
66
90
108
116
118
124
136
148
158
166
172
184
190
196
212
218
224
226
228
230
233
235
237
239
243
246
285
288
7
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I
'
\
ALSEA TEXTS AND MYTHS
By Leo J. Frachtenberg
INTRODUCTION
In the present volume are embodied materials collected at separate
periods by two investigators. The older 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, re¬
spectively. My own material,1 comprising five creation myths,
seven folktales, three historical narratives, and four superstitious
beliefs (19 tales in all), was obtained at two different periods. Tales
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 re¬
maining members of the Alsea tribe, a subdivision of the Yakonan
linguistic family, are still living.
Doctor Farrand’s informants were Alsea George and U. S. Grant,
both of whom are now dead. From the former, 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 in¬
tended 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
reliable an informant as I should have liked. He was comparatively
1 Four additional texts were published separately in the International Journal of American Linguis¬
tics, vol. 1, No. 1, pp. 64-75.
9
10
BUREAU OF AMERICAN ETHNOLOGY
[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 con¬
secutive 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 recol¬
lection of the traditions of his tribe. In judging Smith’s usefulness
as a narrator the fact must not be lost sight of that the tribal life of
the Alsea Indians broke down long before he attained the age of
manhood, and that the old custom of gathering the children, during
the winter nights, around the fireplace and relating to them the tribal
traditions and other stories was not practiced much during his child¬
hood. For these reasons the traditions obtained from Smith are, in
a majority of cases, incomplete, vague, and full of unnecessary
repetitions, involving not only phrases and sentences but whole
passages. This is especially true of the two creation myths dictated
by him. He was more successful as a narrator of tales and was at
his best in the telling of historical narratives. His best tales are
The Story of the Man Who Married the Bear-Woman (No. 16) and
his version of Grant’s death (No. 20). I was more successful with
Thomas Jackson, who related facts briefly but clearly and to the point,
and whose knowledge of English made him a valuable factor in the
rendition of the native texts obtained from William Smith. Unfor¬
tunately, he was not thoroughly familiar with all the traditions of
his tribe, so that, despite incessant efforts, he was able to dictate only
eight texts, some of 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
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 of arranging and
correcting his material, consequently the collection was placed at
my 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 care¬
ful revision. I gave attention further to the paragraphing of the
traditions, but did not attempt to make material changes in the titles
FRA.CHTENBERGJ
ALSEA TEXTS AND MY I] IS
11
of his native texts.
The three traditions told to him in English were
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
titles 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
be capable; while the creation myths obtained by him are replete
with valuable mvthological data which could not have been collected
through the medium of my informants. This is especiahy true of
creation myths numbered 5 and 6, both of which, despite their
numerous defects, have proved a veritable source for a clear under¬
standing of Alsea mythology and folklore.
In preparing this volume for publication it was 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 distinct collec¬
tions was disregarded. Similarly, a division based on the chro¬
nological order in which the various texts were obtained was rejected
as unsuitable. Finallv, it was decided to tabulate the texts in
accordance with the types which they represent. For that reason
all creation myths 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, fol¬
lowed by the texts embodying superstitious beliefs. The narratives
obtained in English only are grouped together at the end.
The texts recorded in the present volume can not be said to rep¬
resent a complete and exhaustive collection of all the myths and
traditions common to the Alsea Indians. However, in spite of this
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.
No attempt was made to correlate Alsea mythology with the mythol¬
ogies of the tribes inhabiting the area east of the Ilocky Mountains
and the South. Consequently, all comparative work was confined
to a concordance between the traditions of this tribe and the folk-
12
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
lore of the tribes of California, of the North Pacific coast, and of the
Northwestern Plateau.
Speaking in a general way, Alsea mythology rnay be said to he
characteristic of that area of the Northwest which embraces northern
California, Oregon, and Washington. It is typical of the Northwest
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,
Rolling-Skull, and Stump-Man are entirely missing. In like manner
it shows special points of contact with the folklore of its neighbors
to the north (especially the Salish), although it has no Bungling-
Host story. In the Alsea account 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
(Seu'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 disso¬
ciation of the Culture Hero (ShVku) 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 trades
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.1
The Alsea Culture Piero is by no means dignified and free from
treacherous tricks. He plays on various occasions tricks that are
performed just as unscrupulously by Coyote. Furthermore, Coyote
plays, in spite of his trickery, just as important and benevolent
1 The text bearing this title (No. 8) is a Coos tradition which was dictated by me in English to Smith,
who retranslated it in Alsea.
frachtenberg]
ALSEA TEXTS AND MYTHS
13
a part in the creation as is assigned to the Culture Hero. Thus, to
Coyote is attributed the creation of the various tribes, and he is
also responsible for the naming of the several families that compose
the animal kingdom. Furthermore, the removal of the many mon¬
sters and vicious beings that infest the land is accomplished not only
by ShVku, 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
degree by the folklore of the tribes of California and of those of the
North 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 north¬
ern influence the complete and strict dissociation of the Culture
Hero from the Trickster (of California mythology) changes into a
loose dualism between these two characters who, as we go farther
north, become totally unified, while the multiple number of the
Transformers of the North diminishes here to five and finally dwin¬
dles down to one 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 pub¬
lished, 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 Imperson¬
ator 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 Pluropean folk¬
lore. 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 confined to the tribes inhabiting the area between the Coast
Range and the Rocky Mountains.
14
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
It is a 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
Fire and the Star-Husband story. But, on the other hand, all myths
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 North¬
west.
Taking 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, Tak-
elma, 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 Lillooet 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-mytli of the Chinook.
If we consider incidents instead of whole myths, we find a much
closer correlation. Thus, the Alsea share with the Tillamook,
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 folk¬
lore; 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, Shus¬
wap, and Chilcotin Indians, as is likewise the descent by means of a
rope. 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,
FR AC II TEN BE KG]
ALSEA TEXTS AND MYTHS
15
Kalapuya, Molala, Shoshoni, and Salish folklore. We also meet with
the Test-of-Son-in-Law incident common to the traditions of the
Coos, Shasta, Maidu, Chinook, Kathlamet, and Salish tribes; with the
Arrow Chain of the Coos, Tillamook, Kathlamet, Qninaielt, and other
Salish Indians; and we are also told of similar Coos and Chilcotin
traditions about a marriage between a human being and a female bear.
Other incidents in common with the Tillamook, Kalapuya, Molala,
and Maidu tribes are 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 dis-
»
tinctive 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
American 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 con¬
ventionalized 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 explana¬
tions 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 explana¬
tions offered (in the Universal Change myth) for the various names of
16
BUREAU OF AMERICAN' ETHNOLOGY
[bull. 67
certain birds and mammals, the
notes have been found :
Why Robin is timid.
Wren’s small size.
Why Crane spears fish at low tide.
Why Snipes cry during a fog.
Why Black Bear likes to dig up graves.
Beaver’s superiority over Black Bear.
Why Whale never comes into the mouth
of a river.
Why Whale is washed ashore only near
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
in two.
The existence of a legendary mountain
that reaches to the sky.
Why Wolves like to kill Elk.
The origin of Salmon in the several
rivers. i
following additional explanatory
Names of certain places.
Origin of cammas.
Rocks instead of a waterfall in a certain
locality.
The differentiation of the Indians into
separate tribes.
Why Fur-Seal seeks refuge on land
during a storm.
The existence of Fleas.
Why Indians boil and smoke salmon.
Why Thunder lives in the sky.
The knots on a thimble-berry stalk.
Why it is a bad omen to hear the cry of
the Kingfisher, especially as he flies over
a smoking chimney.
Why Hawk has a twisted neck.
Why Black Bear acts occasionally like
a human being.
The origin of Elk’s name (“Food”).
In common with many other tribes of this area, the Alsea Indians
assign in their traditions an importance to a younger brother that
would not seem to be justified by the relative position which he holds
in the family organization of the tribe. Thus, whenever a tradition
records the exploits of several brothers, the younger brother invariably
plays the leading part, either by saving those of his brothers who have
come to grief or by acting as their chief counsellor. In like manner, the
youngest member of the tribe (or village) is usually represented as
conceiving of, leading, or executing all heavy tasks. Conventional
phrases for bringing a narrative to a close, as have been observed, for
example, among the Takelma, Molala, and Kalapuya, seem to be
lacking in Alsea; however, a number of myths are introduced with
the statement ‘‘He (or they) kept on going,” and are closed by
stating “Thereupon 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 publica¬
tion, an alphabetical list is appended (see p. 19).
All references to the folklore of the Molala, Kalapuya, and Quileute
Indians were taken from manuscript material collected by me for
future publication.
The Alsea-English and English-Alsea vocabularies at the end of
this volume are by no means complete dictionaries;, however, they
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
17
include, besides the steins and vocables found in these texts, many
forms and words obtained independently by Doctor Farrand and
myself : also the collection of Alsea and Yakwina vocabularies made
in 1884 by the late el. Owen Dorsey under the direction of the Bureau
of American Ethnology, in the possession of which these vocabula¬
ries are at the present time. For the convenience of students an
alphabetical list of all formative elements employed by the Alsea
language is added.
L. J. F.
Portland, Greg., 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. xl,
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, n, pt. i, 1900.
- Traditions of the Quinault Indians. II id., pt. hi, 1902.
Frachtenberg, Leo J. Coos texts. Columbia Univ. Contrs. to Anthropology , i, 1913.
- Lower Umpqua texts. Ibid., iv, 1914.
- , ed. Shasta and Athapascan myths from Oregon. Collected by Livingston
Farrand. Journ. Amer. Folk-Lore, xxvm, no. cix, 207-242, 1915.
-Hill-Tout, C. Studies of the Indians of British Columbia. Rep. Brit. Assoc. Adv.
Sci. for 1899, pp. 500-584, 1900.
Lowie, Robert H. The Northern Shoshone. Anthr. Paps. Am.er. Mils. Nat. Hist.,
ii, pt. 2, 1909.
Sapir, Edward. Takelma texts. Anthr. Pubis. Mus. Univ. of Penns., n, 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.
- Tlingit myths and texts. Bull. 39, Bur. Amer. Ethn., 1909.
Teit, James. The Shushwap. Pubis. Amer. Mus. Nat. Hist., Jesup North Pacific
Exped., ii, pt. vii, 1909.
- Mythology of -the Thompson Indians. Mem. Amer. Mus. Nat. Hist., xii. pt.
ii, 1912.
- Traditions of the Lillooet Indians of British Columbia. Journ. Amer. Folk-
Lore, xxv, no. xcviii, 287-371, 1912.
19
I
ALPHABET
a .
e .
i .
o .
u .
a .
e .
i .
o .
u .
an, en, in, on,
dn, en, in, on,
E .
a i o u
1 1 5 .
ai .
ai .
au .
an .
du .
ui .
ain .
ain .
uin .
9 .
g/-- .
X. .
k .
k! .
9 ' .
t .
k! .
x ' .
kl .
d, t .
t! .
V .
s .
ts .
ts! .
V .
Vi .
V‘ .
like a in shall.
like e in helmet.
like i in it.
like o in sort.
like u in German Furcht.
like a in car.
like a in table, 1 ut with a strong % tinge,
like ee in teem.
like o in rose, 1 ut with a strong u tinge,
like oo in too.
un, short vowels of continental values slightly nasalized.
un, long vowels of continental values slightly nasalized,
obscure vowel.
resonance and epenthetic vowels. i, u after ^-sounds are whispered
vowels.
like i in island.
same as preceding, but with second element long; interchanges with
long i.
like ou in mouth.
same as preceding, but with second element long; interchanges with
long u.
diphthong du.
diphthong ui.
diphthong ai slightly nasalized,
diphthong ai slightly nasalized,
diphthong ui slightly nasalized,
velar k.
same as preceding, with great stress of explosion.
like eh in German Bach.
like c in come, but unaspirated.
same as preceding, with great stress of explosion.
palatal g, like g in give.
palatal k, like c in cube.
same as preceding, with great stress of explosion,
like ch in German ich.
aspirated, like c in come.
as in English; sonants and surds difficult to distinguish; surd not aspirated.
like t, with great stress of explosion.
aspirated, like t in ten.
palatal spirant; like Polish L
palatal affricative surd; like Polish c.
same as preceding, with great stress of explosion.
as in English.
same as preceding, with great stress of explosion,
aspirated p.
20
FRACIITENBEKG]
ALSEA TEXTS AND MYTHS
21
l, m, n . as in English.
1‘ . palatal l ; like l in lure.
l, l . spirant laterals; su ject to frequent interchange.
l! . like l, with great stress of explosion.
£ . glottal stop.
‘ . aspiration whose palatal or velar character depends on the character of
the vowel that precedes it.
h, y, w . as in English.
w . like wh in whether.
' . accent.
+ . denotes excessive length of vowels.
= . is an etymological device indicating loose connection between stems and
formative elements.
CREATION MYTHS
1. Yeha^miyu1
Cyclone
(Told by Tom Jackson in 1910)
Xa'mEt-s-mEsha'lslatsLo ya/tsx. Sudaa/st ts-la'mxadookx
One it is a woman old is living. Five her children her.
Qauwa£a qa/altsuxs.2 Xam tai£ mukwa£slL Me a ' 1 txu d au ' x aLx .
All male (plural). One only woman. Continually big keep on they.
Tem mi'siLx LEa/ltxudi'yu, temiYx pxeltsusal'nx ats-Li'ak'iLx.
Finally when they big became, then they ask begin her that their mother their.
“K-eI x’ulamtxai'm hau'k's drtas le'wl'.” — - “K'ip-E'n ta'xtR”
over this world.’7 — “Will you what do,77
l-qauwa£a hi'k'e ta'xtl.” —
15
not
“Will we travel begin will every where to
5 ts-yEal'sk* as mukwaeslItsLo.
her speech her the woman old.
“Sin han,yaiik*,3 k’Ep iLlyae
“ My mind inside, will you
K’ip-E'n
Will you what
niEsha'lslatsLo. — “ A'a,
woman old. — “Yes,
LEyan 'hats lit; k'Elts-axa ita£
" guessing; habitually we again also
10 p-ayal'mi. P-spakdi ku'pin
you go shall. You take her along will this your
“ l'a.
sips 4 ayarmi.
if you go will.
“Yes,
hl'k'e
just
mtP'lii
by way of imagining
k*El
will we
we every just do.77 —
qauwa£a ta'xtl hilkwaisa'a,
every thing do will it,
ta'xtl V’, ts-yEai'sk’ as
do?77, her speech her that
Ipu'pEnhaut. K'Elts-axa5
shinny playing. Habitually we again
LEink’i'lhlxamtY 6 — ■“ K'eai'sa,
dancing.77 — “All right,
qa/sint.” TemiYx
younger sister.77 Then they
mun/hu
finally
■e'a
l'mstE Itla'mslyu.
agree quickly.
■“ Khlx 8
“Shalt them
xe'lLk'e,
carefully,
tas
this
k
indeed thus
ats-pIya'tsEk*.
that her daughter her.
tslowai'Li-slo 9
watch (fut.) all over
Tii ! spal'tx
Here! take along
Temun'hu 7 yEai'nx xas mEslia'lslatsLo
And now
usta'a
follow (fut.)
k'iLx
shall them
ti'nExtsu! K'ip qo'tsE
cane! Will you it
tells her the woman old
kuha'm ha/t!oo. Khlx 8
these thy elder brothers. Shalt them
Yiya5 na/k'eai qan/yEkwai!
not anywhere harm them!
sa'lsxuml.”
(as) magic power use it (fut.).77
TsimyEai'sk* 10 ats-piya'tsEk* xas mEslia'lslatsLo.
Her continual speech her this her daughter her the woman old.
1 Compare Boas, Traditions of the Tillamook Indians, p. 138; Sagen, pp. 1, 16, 19, 47, 56, 63.
2 qa'alt male being; -tsuxs collective.
3 hains mind; -auk' suffixed particle inside.
4 sis conditional particle; -p 2d person plural.
5 k'Ets temporal particle; -l first person plural; -axa suffixed particle.
6 l- prefix; m- prefix; k-ilh- to dance; -iinchoative; -xamt infinitive.
7 Contracted for tem mun'hu.
s Instead of k'ExiLt.
9 Stem ts!ou- . . . -slo to watch, to notice.
10 ts- possessive; m- continuative : yEa- to say; -ai inchoative; -s nominal; -fc- possessive.
22
[translations]
CREATION MYTHS
1. Wind-Woman and Her Children
(Once there) lived an old woman. Her children were five (in num¬
ber). All (were) boys, (and) only one (was a) girl. They kept on
growing, ami 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¬
thing when you go. What do you imagine (you can) do V} (And the
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
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 accom¬
pany thy elder brothers. Thou wilt watch over them carefully, (so
that no one) shall harm them anywhere. Here, take this stick
along. You will use it as a (powerful) magic.” (Thus) the old
woman repeatedly told her daughter.
23.
24
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
Temi'Lx mun'hu ayal'. Temi/Lx mun'hu wi'lx
Then they , at last go'begin. And they now come
xa'mEt-s-na'tk*1. Temi'Lx mun'hu yasau£ya'lnx xas lEya'tstiLx,
is
to
one it is a river.
And
they now are told repeatedly by the inhabitants,
“ Tqaia'ltxap-a Lpu'pEnhaut V* — "A'a.” — “Sips tqaia'ldl, k'Els1
‘‘Desire von to play shinny? ” — “Ves — “Tfvon desire it. will we
you
inter.
‘If you
desire it, will we
ha'alqa hl'k’e
quickly just
It la'mslyu-slo.
agree quickly all.
pupEnhautxal'mT Temun/hu Ire'a
shinny play begin will.” So then surely
I'mstE
thus
Temun/hu Iqu'lquxwai'lt !xamt 2
So then betting mutual
Lquxwa£yaI'nxaLx ats-qasi'ntkuLx.
Bet repeatedly her they this sister their.
their
Temun'hu
And now
si'lkustEx.
is done by all.
Ipu'pEiihaut
shinny playing
ats-qasi'ntkuLx.
this sister their.
£ 4
si'lkustEx. Xwa£yai't Ixauwal'nxaLx3
by all is done. Stake continually her they
pu'pEnhau,5 te'miLx mun/hu mEtsa'sauxa.
play shinny, when they at last win point after point
k*eal'-sl5 Ipu'pEnhaut. Tem mis qai'-slo, temi'Lx xe'tsuxu
stop all shinny playing. Then when day begins all over, then they start
10 qalpai'. K/i'stEnxaLx ats-hatsa'stuxsk'iLx,6 ^'as mukwa£sll.7
qaa/tsE
long
^aLxiya
Not they
Temun'hu
Finally
namely the
women.
again. Leave it they those winnings their,
Na'mlritxu mEqaal'tl, mi'siLx Iri'stnx.
Right away pregnant begin, after they leave (them).
Temi'Lx qalpai' wl'lx Is xa'mEt-s-na'tk’k Tem Lxats 8 qalpai'
Then they again arrive at one it is a river. And they would again
hala'tsl I'mstE; qalpai' k'ELxats 9 mun'hu pu'pEnhautxal'.
as before thus; again would they now shinny play begin.
Hala'tsl k'ELxa'ts qalpal'nx lquxwaeyaI'nxaLx ats-qasi'ntk'iLx.
Similarly would they again her bet repeatedly her they this sister their.
qaa'tsE
long time
15 Qalpai'nxaLx xwa£yal't Ixauwai'nx. Eke'tk'e
Again her they stake continually her.
Ipu'pEnhaut si'lkustEx. Temun'hu mis
shinny playing is done by all.
mun'hu qalpai' kulhl' Is
now again dance begin at
k* lets ats-qasi'ntk’iLx.
behind this sister their.
qamli's. Te'miLx mun'hu
night. Then them now
20 saa'nqa mEhllkwal'sLn.”
dealt with will be.”
night.
saa'nqa
badly
Temi'Lx mu
Then they
qalpai', tem
once more, and
e'tK'e xus
More a little
k*eaI'-sio, tem Lxats 8
And then when stop all, then they would
qamli's. K*ukuts 10 tai£ tla'nust plui'
night. Would away only always stand
Te'mlta Ipau'k’uyu, mis yai'xtEx as
But suspects quickly, when gone the
yasau£yai'nx ats-ha't look*. “KeI
repeatedly tells it these brothers her. “Will we
I'mstE LEa'laux ats-ha't lok'ELx.
Thus says continually to these brothers her (pi.).
n'hu
finally
lceai'. Tem k'Ets-axa mu
stop begin. Then would again now
n'llll
Lxats hala'tsl l'mstatxu:11
by them same way thus be done:
would
ku'stinxaLx
leave it they
qai'-slo
light begin
all over
hala'tsl
as before
1 k'is temporal particle; - 1 first person plural.
2 Iquxu- to bet; -ai inchoative; -lt!x reciprocal; -xamt infinitive.
s xwa£yai£t! stake; -x verbal sign; -au continuative; -ai inchoative; -nx direct object of 3d person; -lx
3d person plural.
4 iLlyae NOT + -LX THEY.
6 Abbreviated for pu'pEnliautxa.
e Stem tsas- to win.
7 Singular for plural.
8 Abbreviated for k-E' Lxats; k-Ets+-Lx.
9 k-Ets + -LX.
10 k-Ets + -uku.
11 Abbreviated foTi’mstatxunx.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
25
Finally they started out. (Soon) they came to a river, and were
(thus) spoken to by the inhabitants, “Do you want to play shinny V’ —
“Certainly/’ (the travelers answered). “If you like it, we will begin
to play shinny at once.” To this, indeed, all agreed quickly. So then
(the people) began 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 depart¬
ing) 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 (play¬
ing), they began to dance again. (During the dance) their sister was
constantly standing behind (them) at a distance. When the night
was (almost) gone, (the girl) suddenly began to suspect (some¬
thing). So she said to her brothers, “(I am afraid) we will meet
with some foul play.” Thus she kept on telling her brothers.
Then they stopped (dancing). The next morning they did the same
thing. As before, they left the women they had won (saying), “We
5
10
15
20
26
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
atsa'stuxsk'iLx, 1 ik*as mukwa£sli. “XvEl-axa La'ptauwl, sils-axa 2
these winnings their, the women. “Will we again ieteh it will, when we again
yala'saltxam.” Tem Lxats mun/hu qalpaT xe'tsux". Hala/tsI
go home will.” Then they would now again start. As before
k’E'Lxats wTlx qalpaT Is xa'mEt-s-na/tk* k K’e'tk'e mEqami'nt tas
would they come again to one it is a river. More many the
hi'tslEm. “ Na'k'sautxap-E'n V’, TmstaLx pxeltsusa'lnx. “A'a,
people. “ Where to keep on you?”, thus they asked are. “ Yes,
Iqwi'ltsutal.” 3 — “Keai'sa,” tsimyEaTnsk'iLx,4 “k'El
challenging we.” — “All right,” their continually being spoken to their, “will we
pu'pEnhautxaTm.” Temun/hu k'e'a-slo k'exk'aT kiTkus, na'k*eai
play shinny begin will.” So now
k'is Ipu/pEnhaut sTlkustoxs.
habitu- shinny playing be done by all.
ally will
tlxamt sTlkustEx. Tas a£qayu
mutual by all is done. The dentalia
shells
indeed all assemble begin shore at, where
TemiTx mun/hu Iqu'lquxwaTk
Then by them now
betting
Lquxwa£yaTnx. TemiTx-axa ita£
are bet repeatedly. Then they again also
ats-qasi'ntEk* Lquxwa£yaTnx. Temun/hu ita£ l'mstE as hak'Tm-Em.5
this sister their bet repeatedly her. And then likewise thus the from that side.
Temun/hu mis It la'mslyu-slo, temun/hu IpiTpEnhaut sTlkustEx.
And then when agree all, so now shinny playing is done by all.
Qaa/tsE ItslinTyu. Temi'Lx mun/hu maTmx mEtsa'sauxa.
Long time tie it became. Then they now at last win point after point.
Temun/hu k'eaT-slo. Tem mi'siLx k'eaT Lnu'nst, temun/hu k'Ets
Then finally stop all. And after they stop eating, then now would
UEmk'klhlxamt sTlkustEx Is qamlTs. Tauxlya6 qaa/tsE k'ilT'yEx,
dancing be done by all at night. Not they long are dancing,
tem k'Ets mun/hu qalpaT LpaiTk'uyu ats-qasi'ntk'ELx. K'iTxas 6
then would now again suspect at once this sister their. Would them
mun/hu LEa/lauwI ats-ha/t lok'iLx; k'Tuxas mun/hu k'eaTm. Tem
now always tell it will these brothers her; would they then stop will. Then
qalpaT qaT-slo, tem kmTxats mun/hu qalpaT qainhaTxa. “IyeI
once more day all over, then would they now again ready begin. “Will we
k'ist! a'lin tsa/stuxs.” — “K/eai'sa!” — “ATsls-axa7 yala'sautxam,
leave it these our
will
■winnings.
; All right!”
— “If we again
return
will,
k'ils-axa La/ptauwl.” Tem Lxats mun,hu qalpaT xe'tsux11.
will we again stop for it will.” Then they would at last again start.
TaLxIya^ qaa/tsE ya'xau,8 tem k'ETxats mun/hu qalpaT wTlx
Not they long keep on going, when would they now once more come
na/tk'ik-s. Tem k'sTxats mun/hu Lqla'lnx. “ Na'k'sautxap-E'n
river to. Then would they now be taken across. “Whereto always you?”,
TmstaLx pxeltsusaTnx, mTsiLx k'aiTk's wTlx. 11 A'a,lqwi'ltsutal.” —
thus they are asked, when they across to arrive. “Yes, challenging we.”—
“ IltqaTit-E'n s-t lauyaTs k'Ep tqaia'ldEx V’ — “A'a; qauwa£a hTk'e
! What kind is it
the
fun
will you
like?’
“Yes,
every
just
ta'xti.” — “K'eai'sa, l-pu'pEnhautxaTmi.” Temun/hu k'e'a TmstE
kind.” — “Very well, we
ttla'mslyu. Tem k'Ets
agree quickly. Then would
shinny begin will.” So then verily thus
imin/hu IquTquxwaTlt Ixamt sTlkustEx.
betting mutual by all be done.
now
1 Contracted for ats-tsd'stuxsk'iLX.
2 sis + -1 + -axa.
s quits- TO CHALLENGE.
4 ts- + m- + yEa- to say + -In + -s + -k- + -lx.
5 Contracted for hak'ik'i'm-Em.
6 k'is + -lx.
7 ais temporal particle; -l 1st person plural; -axa suffixed particle.
8 Abbreviated for yd'xautxa.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
27
will stop for thorn on our homoward journey.'’ Then they started out
again. Once more they came to a river. People were (living here)
in greater numbers. “Where are you going?” Thus they were
asked. “ Oh, we are challenging people (to shinny playing).” — “ Very
well,” they were told, “we will play (you) a game of shinny.” 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.
Dentalia shells were bet mostly (at first). (But the travelers) again
put up their sister as their bet, whereupon similar (bets were made
by) the people from the other side (of the river). And after every¬
thing had been agreed to they began to play shinny. For a long time
(the game stood) a tie. At last (the 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 winnings (here).” — “All right.”— “On our way
back we will stop for them.” Finally they started out again.
They were not traveling very long when they came to another
river. 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, lot us begin to play shinny.” Then
they agreed to it at once, and the people began to bet one another.
28
BUREAU OF AMERICAN ETHNOLOGY
[BULL. G7
Qalpal'nx k'E'Lxats mun/hu Iquxwa^yai'nx ats-qasi'ntk'Ei x.
Again her would they now bet repeatedly her this "sister their.
Xwa£yal't Ixauwal'nx Lxats ats-qasi'ntk*ELx. Tem k’Ets mun'hu
Stake continually her they would this sister their. Then would now
Lpu'pEnhaut si'lkustEx. Lts linl'yu as pu'pEnhaut 1 qaa'tsE.
shinny playing by all be done. Tie it became the shinny game long time.
Hain/k*iLx iLlya£ mEtsa'sauxa. Auk Is Lqaml'laut mi'siLX mun'hu
Almost they not win many points. Near at night towards when they now
mai'mx mEtsa'saux. Tem mun'hu k*eal'-sl5. Tem mis qamli',
at last win always. Then finally stop , all. And when night begins,
tem k'ETxats mun'hu qalpal' kulhl'xa. K'els ta'mE hl'lre
then would they
now
again
dance begin.
t lili'sa -
as
Itsai's ts-pl'usxamskq mi'siLX
sound like metal
the
house its noise
its; as they
Yai'xtEx
as
qamll's, mis
Its !o'wItx-slo
Gone
the
night, when
notice begins
now
this sister
“ HaIn/k*Epin Ylya6 Its lowal'tsx-slo.” Tem k'iLx mun'hu
“Almost you I not notice thee.” So will they now
Hl'k'e tai£ Lk’i'mls as Itsal's
Would as if just
mun'hu k'ilhl'xa.
dance begin.
ntk’ELx.
their.
k'ealk
stop.
hapE'nk'. Tem k*Ets mun'hu qal'-slo
Just only ice the house from outside. Then would now day all over
qalpal', tem k’E'Lxats hala'tsi I'mstE: qalpai'nx k'E'Lxats k'i'stnx
again, then would they as before thus: again it would they leave it
ats-tsa/stuxsk'iLx, %'as mukwa£sll.
those winnings their, namely the women.
Tem k’E'Lxats mun'hu qalpal' xe'tsuxu. Yauxlya5 qaa'tsE ya'xau,
Then would they now again start. Not they long go keep on,
tem k'E'Lxats mun'hu wl'lx qalpal' LEya'tstElcs. Tem k’E'Lxats
then would they now arrive again village at. Then would they
mun'hu qalpa'lnx Lqla'lnx k'au'k's. “A 'a, nl'xap-a' wa'sEp
' now again it is done be ferried across to. “ Oh, you inter, who you
LEya'hEX 3 awl'lau muklwal'wa4 is hi'tslEm?” — “A'a,
come keep on overpower in the manner of the people?” — “Yes,
'k’anhu'u ik*tas
this on the
it says
qwo'nhal.” — - “K'eai'sa, 1-pu'pEnhautxaI'm
we.'
it is
pl'tskum.”
day.”
ts-hl'tEk*
its body its
'Very well,
we
play shinny will
on
“A'a, l-pu'pEnhautxai'm/’ Temun'hu k’exk'ai'-slo
— “Yes, we shinny play will.” So then assemble all
ku'kus, na'k*
na'K'eai Ipu'pEnhaut si'lkustoxs. Temun'hu
shore at, where shinny playing (by) all done will be. And then
Iqu'lquxwal'lt !xamt si'lkustEx. Tem k’E'Lxats mun'hu hala'tsi
betting mutual by all is done. And would they now as before
I'mstE: lquxwa£yal'nx Lxats hala'tsi ats-qasi'ntk‘ELx. Temun'hu
thus: bet repeatedly her they would as before this sister their. So now
Lpu'pEnhaut
shinny playing
Ml'ku'kwaux 5
Keeps on setting
Lpu'pEnhaut.
shinny game.
Tem k’Ets mun'hu k'eal'-slo.
And would now stop all.
Lpu'pEnhaut.
shinny game.
tslinl'tsx as
a tie continually the
now
hrtas qamll's.” — “K'eai'sa,
on the
night.” —
si'lkustEx. Its linl'yu qaa'tsE as
is done by all. A tie it was longtime the
is pl'tskum, te'mlta hl'k'e qaa'ltE
the sun, but just always
Au'l Is Lqaml'laut, mi'siLX maimx mEtsa'sauxa.
Close to night towards, when they at last win many points.
“Tqaia'ltxal, sips k'ilhl'm ik*anhu'u
“Want it we, that you dance shall on this
k'El k’ilhl'mi.” Temi'Lx mun'hu
“All right, will we dance will.” So they now
1 Should have been Ipu'pEnhaut.
2 Abbreviated for tUlVsatxa.
3 An example of Jackson’s affected pronunciation. Should have been LEya'ax; stem yEa- to say.
i m- prefix; k!u- to overpower; -al inchoative; -a modal.
5 Contracted for mEyiku'kwaux; kuku west.
FRACIITEN BpHG ]
ALSEA TEXTS AND MYTHS
29
Again (the travelers offered to) put up their sister as their stake.
Then everybody took part in the 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
again. While they were dancing the house seemed to emit a metal¬
like sound. The night was (almost) gone when the sister (of the
travelers) began to realize (the danger). (So she told them). “I
came near not watching over you. ” 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.
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) ?” — “Yes, it is we.” —
“Very well, we will play (you) on this day.” — “All right! 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
all began to place their bets. (The boys) did the same thing as
before : they bet their sister. Then the game was started. It (stood)
a tie for a long time. The sun was gradually setting, but the game
remained a tie. It was almost night, when (the boys) at last suc¬
ceeded in winning enough points, whereupon everybody stopped
(playing). “We should like (to see) you dance to-night.” — “Very
well, we will dance.” Then when night came they began to dance.
30
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
10
k'ilhi
-/
mis qamli'.
when night begins.
AaLxiya*^
xu'si
Its !o'witx-slo. Au'l is
notice begin.
as Lha'ldit.
the onlookers.
wa'txastEX
turned into
Xu'si-ku 1 2 hi'k'e
A little up just
Near at
Hau'k's
Everywhere to
as itsai's.
the
5
house.
spaix.
hole is.
Tem
And
n 5
dance begin, when night begins. Not they a little
Lqe'yaut te'mlta hi'k'e ami'tsli yuxe'tsx
day towards but just suddenly disappear
mEhaya'nlxa ts-qasi'ntk'ELx. K' !il tai£
keeps on looking sister their. Rock only
Te/mku 1 mun'hu qauxa'nk's haya'ntEx.
Then away now high to is looking.
Tem-ku mun'hu Lhi'k* liyutx 3 tsin/k'ek's-uku ats-ti'nExtsuk*.
So up now puts it quickly roof to away this cane her.
k'i'mhaisi Lowa'stiyutx 4 5 ats-ti'nExtsuky tem k'i'mhaisi Lk' la'lhiyu
there along follows it quickly this cane her, and there along goes out quickly.
iLiyas mun'hu laa iltqa'a ts-ha't lok'ELx. Mun'hu mEqalu'qwalx
Not now something do will for her brothers her. Then circles many times
*k'as itsai's. K* !il hi'k'e tai£. Aiya6 xus na'k'eai spaix as k' !il.
around the house. Rock just only. Not a little where hole has the stone.
’Liya6 laa iltqa'a. Tem-axa mun'hu yaalsai'. Haitsa'Lnx-axa
Not -something do it Mil. So back finally goes home. Is ferried again
k'au'k's. Temun'hu mis-axa wi'lx k'au'k's, tem-axa mun'hu yalsai'.
across to. And then when again comes other side to, then back now goes home.
Ainai' mun'hu. K'im hi'k'e a'niyuxu, mis-axa wi'lx hrasi'Lx
Cry begins now. There just cries constantly, when again comes where they
wili'sau. “Na'k'-E'n tEha'm haa't!oLx?" — -“A'a, k Iwaya'uuxal."
came many.
: Where
those thy brothers they?” — “Yes,
tricked were we.’
Tem k'Ets-axa haitsa'lnx k'au'k's. K'Ets hi'k'e Ltimi'xumaulnx
Then would again be ferried across to. Habitually just continually laughed at
mEyala'saux-axa mun'hu. K'Ets tla'nust i'mstE pxeltsusa'lnx,
as keeps on going back now. Constantly always thus is asked,
15 k'Ets-axa 6 wi'lx ’luas LEya'tsit. Temun'hu sutaa'stk*emyuk' is
whenever again comes to the dwellers. And then five times at on
pi'tskum tem-axa mun'hu wi'lx. “Au," ts-yEai'sk* as mukwa£slitsLO,
day then back finally arrives. “Well,” her speech her the woman old,
“temi'Lx na'k'eai tEha'm haa't!oLX?" — 1 f<A'a, Itimsi'yut lEiuxaux 7
“and they where those thy brothers they?” — “Yes, closes suddenly on them
iLiya£-axa
not again
haa't !olx.
brothers them.
iLiya£ laa
not what
20
as itsai's. K* !il Lowa'txayu 8 9 as itsai's. HaU'k'in
the house. Rock became the house. Almost I
k' la'lhistEX." — “Yasau'yuxun xa-ts !owai'li-slo as
came out.” — “Tell frequently thee I thou watch shalt the
I'mstE tem kusi'n qasuwa'yux11 nix." — “A'a, k'in
Thus and this I send * thee thee.” — “Yes,
iltqai'xasxam, Itsa'siyulnxan."
do begin self will, overpowered became I.”
will I
Temun'hu qaphai' as mEsha'lslatsLo. Temau'x-axa mun'hu ayai'.
So then ready begins the woman old. And they two again now go'begin .
Yauxiya6 9 ni'i Lili'taulnx. K'aux-axa mua'txaux, k'Ets
Not they two something constantly are told. Wherever they two back go keep on, habitually.
hi'k'e Ltimi'xumaulnx as mEsha'lslatsLO. K'Ets ta'mE Yiya6
just , always is laughed at the woman old. Constantly as if not
25 ts !owai'nx-s-le‘wi'. Suta'astk'emt-s-pi'tskum temau'x-axa mun'hu
notice it. Five times it is the day when they two again finally
1 Tem += uku.
2 xu'si += uku.
3 ‘k'!~ TO TOUCH.
<USt- TO FOLLOW.
5 k-.'ilh- TO GO OUT.
6 Abbreviated for ndmk • k'Ets-axa.
1 l-+tims- to close + -l + -utx + -t! Em + -x +-lx.
8 Utx = TO BECOME.
9 >l lya- + -aux.
FRACHTENBKItG]
ALSEA TEXTS AND MYTHS
31
(The boys) paid little attention (to what was going on around them).
Toward dawn those who had been looking on disappeared suddenly.
Tne girl began to look around everywhere. The house had simply
turned into a rock! So she looked upward and (beheld) a tiny hole.
Then she fastened quickly her cane to the ceiling (where the hole
was), followed her cane quickly and made her escape through that
passage. She did not (know) what to do for her brothers. Then
she went around the house several times. It was (made of) rock
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 homeward journey. (Pretty soon she) began to cry. Every
time she came to a place, where (her brothers) had stopped before,
she would begin to cry. (Whenever she came to a village, she would
be asked) “Where are thy brothers ?” — “Alas! we w^ere 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
again (myself).” — “ I told thee constantly to watch over thy brothers.
That was why I sent thee (along). — -“Yes, but 1 could not do any¬
thing alone, I was overpowered.”
Then the old woman got ready (to go). So they two started out
now. (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
32
BUREAU OF AMERICAN" ETHNOLOGY
[bull. 67
wl'lx. Temun/hu tsimsalsxal' as mukwa£slitsLo. K"Ets xus hl'k’e
arrive. And now try repeatedly self begins the woman old. Would a little just
Lpi'k* layutx1 ats-ti'nExtsulr. K*is hl'k*e Loqe'yiisxam2 kus le‘wl'.
put it quickly this stick her. Would just split quickly the ground.
‘‘Hehe', tsa£tl mun'hu la kumEsha'lslatsLo ts-yEal'sk* as
“Hey, anger now what this woman old?”, his speech his the
mEna'tEm. Mun'hu mEtsaa'mauxa ts-x*i'lumtxasxamsk*. Wl'lx
continues faster her movements own her. Comes
nak* ik*timu'sIyEm ts-la'mxadok*.
where those closes on them her children her.
Itsai's tsad/ya. Lpi'k* layutx ats-ti'nExtsuk*
house singing. Puts it quickly this cane her
hak"u'ku-sld; te'mlta *Llya£ xu'l! lExulu'mlyu as Itsai's. Qalpal'nx
youngest.
aa'qa
Now
k*i'mhak*s
straight there to
QalqwaTyal'nx
Goes around it repeatedly
as
the
from south side;
hak"a'ku-slo
from north side
ltsain'xwiyu.
it shakes.
hut not a little it moves ’ the house. Again does it
Lpi'k" layutx ats-ti'nExtsuk*; te'mlta Tlya5 xu'si
cane her; still not a little
xa'lxasl kus mEsha'lslatsLo”,
puts it quickly this
c t
Hen, mun'hu
“Look,
now
k*e'a
indeed
mad begins the
woman
old’
10 ts-iltl'sk* as mEna'tem. Tem k*Ets mun'hu qalpal'nx Lpi'k" layutx
put it quickly
hl'tE tsa£tl
surprise anger
ts-yEal'sk* as
her speech her the
his word his the youngest. Then would now again do it
ats-ti'nExtsuk". iLlya£ xus ltsaln'xwlyu. “La'tEq
this stick her. Not a little it shakes. “What
Lhl'tslEmsxamsk* qas klwayal'nx sin La'mxado
person own its he who harmed them my children?”,
niEsha'lslatsim. K"ES-axa mun'hu kwldal'm, k"ES-axa qalpa'a
woman old. Constantly again now dance will, constantly again do it will
Lpi'k" layudi ats-ti'nExtsuk*. Temun'hu sudaa'stk"emyuk* tem
put it quickly will this stick her. And the fifth time " at th'en
15 mun'hu hak’iqau'x Lpi'k" layutx ats-ti'nExtsuk*. “ YElia£nnyun.”
now from above puts it quickly this stick her. “Cyclone I.”
Xuts hl'k'e mis Lpi'k* layutx ats-ti'nExtsuk", tk ila'yu as k* 111 .
As soon just as puts it quickly this stick her, it split the rock.
I'mstE ln'k"e sI'qultEx ats-la'mxadok'ELX, laa mi'siux k'ill'hEx
Thus just are standing her children they, what when they dancing are.
Temi'Lx-axa k" lilhal'nx. Tem mi'siLx-axa mun'hu k* la'lhistEx,
Now them again go out causes. And when they again now emerge,
temi'Lx mun'hu ayai'-axa. Wl'lxaLX-axa LEya'tstik's, temi'LX
then they now go back. Come they hack village to, then they
20 loqutl'nx tsa'stuxsluELx,3 ik*as mukwa£sll. Temun'hu ayal'
And now goes
mukwa£slltsLO.
woman old.
a'mta hl'k’e as
all just the
women.
take it gain their, namely the
Lpi'k* layutx le‘wl'k"s ats-ti'nExtsuk* xas
puts it quickly ground to this stick her the
Lk"In'hIk"siyu 4 hl'k*e kus le‘wl'. Lkuqe'xanlyu 5
It turns over just the ground. Underneath become
Temi'Lx-axa mun'hu yalsal'. Qalpal' k"E'Lxats-axa
Then they again now return begin. Again would they again
xa'mEt-s-na'tk"1. Tem k"E'Lxats hala'tsl liptai'nx
one it is a river. And would they as before stop for it
LEya'tsit.
inhat itants.
dr as
to the
wi'lx
come
25 tsa'stuxsk’ELX, dv’as mukwa£sll. Tem IrEts mun'liu I'mstE hala'tsl
gain their, namely the women .v Then customarily now thus as before
as mEsha'lslatsLo; a'mtaLx Lk*inhl'k*slyut lEm 6 as LEya'tsit. Tern
the woman old; all them turns it over quickly on the people. Then
k"F/Lxats mun'hu qalpal' xe'tsuxh Mun'hu Lxats-axa wl'lx,
would they now again start. Then would they again come,
k E'Lxats hi'k*e I'mstal as LEya'tstiLx. Tem Lx-axa mun'hu wi'lx.
would to them just thus begin the people them. Then they back at last arrive.
1 pfcd= TO STAND.
2 iwuq- TO SPLIT.
3 Contracted for ts-tsa'stuxsk-ELx.
*k -in 'M OTHER SIDE.
& l- + k-- +qe'xan+ -l + -u.
6 1- + Icin' hi + -k-s + -£+ -utx + -t.'Em.
FRACIITENBEUG]
ALSEA TEXTS AND MYTHS
33
arrived there. Then the old woman began to try her own (magic)
several times. She would touch the ground gently with her stick,
and the ground would at once split in two. “Look!” exclaimed the
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.
('1'hen) 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 woman 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.”
Xo sooner had she placed her cane there when the rock split open.
H er 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 thev would start
home again. Once more they would come to a river and would
stop again for the women whom (the boys) had previously won.
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. Xow (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
34
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
1 1
K'eI mun/hu tlu't Ihunarxasxam. P-suwI't Lowa'txayusxam.” 1
“ Will we now make begin self will. You winds turn into will.”
Temun'hu k'e'a I'mstE. “K'i'nauk's 2 yu'xwls ku'kus px'ilmlsal'm.
So then indeed thus. “Will I inside self ocean into go begin will.
YEliahnlyu sin Lan. Sis u'k'eai sun'lhak' !etEmts; k'Es I'mstE
Cyclone my name. If should somebody dream of me, customarily thus
ts-hi'lkwal'sk* mun'lil ^k'qwo'n.” Tem-auk* mun'hu ku'kus ‘k'tas
his action his
5 qa'los ayal'.
ocean goes.
Tai£ mun'hu.
Only now.
like
unto me.’
Then inside
now
middle into to that
2. Nuns lqe'k'Isxamsk*3
Elk Story His Own
(Told by William Smith in 1910)
tem
then
mEya'saux.
says continually.
Is xa'mEt-s-milhudal's
At one it is a place
tqaia'ldEx Itlawa'It.” Temun'hu qastrwal'nx
send begins them
uTsaa/mEn
want it
to have fun.”
So then
indue
“Very I just
Ik'a'xk'edut is
to assemble the
hl'tslEm. MEya'sauxa. “Tqaia'ltxan sxas 4 ayai'm hl'k'e
people. Keeps on saying. “Want I that thou goshalt just
10 hamstk is milhudal's. Xa-LEa'lauwI. ‘Tqaia'ltxan hl'k'e hamstl*
all to places. Thou always tell it shalt. ‘ Desire I just all
hl'tslEm s k'exk'al'm.’ ” Xa'mEt-s-hl'tslEm k'is ayai'm xutsa'
people should assemble begin.’ ” One it is a person would go will on his part
tsa'msik's as milhudal's. “P-hl'k'e xe'iLk'e Lhaya'nauwl, p-hl'k'e
different to the tribe. “You just well always watch it shall, you just
xe'iLk'e LEya'sI sin ildl's : ‘Tqaia'ltxan sis kexk'al'm hak*au£5
well tell it shall my message: ‘Want it I that assemble shall from everywhere
hl'tEslEm.’ ” Antu'u xutsa' k'is ayal'mi tsa'msik's is
people.’ ” This one on his part habitually go will different to the
15 milhudal's. Temun'hu antu'u k'is xutsa' ayai'm tsa'mstik's
go will
place. And then this one habitually
s-milhudal's. “Xa-hi'k'e xe'iLk'e
the place. “Thou just well
tslai'qa LEya'sI la'tqin tqaia'ldEx.
correctly tell it shalt what I desire.
hak'au£ tas hl'tEslEm. Xa-hi'k'e
from everywhere the people. Thou just
tqaia'ldEx hl'tEslEm
desire people
different to
Xa-hi'k'e
Thou just
k'exk'al'm
assemble shall
20
ayai'm qaha'lk's.
go will other place to.
hl'k'e hak'au£
just from everywhere
on his part
lhaya'nauwl.
watch it always shalt.
Tqaia'ltxan sis
Want it I that
xe'iLk'e LEya'sI is intskY'sin
well . tell it shalt for something I
k'exk'al'mi.” Antu'u xutsa' k'is
assemble.” This one on his part habitually
K'ex k'i'mhak's ayai'm. Tqaia'ltxan sis
“Shalt thou there to go.
k’exk'al'm tas hl'tslEm.”
s
should
( i '
assemble shall the people.’
xutsa' k'is ayai'm qaha'lk’s is LEya'tsit.
on his part would go different to the people.
Want it
Temun'hu
And then
I that
antu'u
this one
TemiTx mun'hu ik'xe'. TemiTx mun'hu hau'k's hl'k'e Ik'xe'.
Then they at last separate. And they then everywhere to just separate.
TemiTx mun'hu wl'lx LEya'tstEk's. Hl'k'e hak'au£ pl'usxal tas
they then come inhabitants to. , Just from everywhere sound begins the
And
1 UtX- TO BECOME.
2 k-is + -n + -auk\
3 For ts-Lqen'k-lsxamsk-; qen'k-lyu story.
4 sis + -x.
5 Contracted for hak-hau£~
FEACHTENBERG]
ALSEA TEXTS AND MYTHS
35
(Thus said the old woman.) * “You will turn into winds. ” And,
verily (it happened) thus. “I myself will travel in . the ocean.
Cyclone (will he) 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).
2. The Universal Change
(One day while) at a certain place (Coyote) was constantly saying,
“ I 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. Tliou shalt constantly
tell (them thus): ‘1 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
shalt tell exactly for 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 everywhere.” And finally (still) another (messen¬
ger) made ready to go, on his part, to a different people.
Now at last they separated. They went separately into all direc¬
tions. Then (pretty soon each messenger) came to a village. The
noise of the people sounded from everywhere, because all sorts of
36
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
hl'tslEin ts-pi'usxamskq la'ltas hl'k'e hamstfi intsk'i's Lhilkwal'sunx.
ya'xau.
people its noise its, because
Temun'hu Wi'lx nak's ik*as
So finally comes where to that one
Lhilkwal'sunx: Lpu'pEnhaut
it is being done: shinny playing
LEyan/hats lit sili'kwEx, LEmk'i'lhlxamt
guessing all are doing, ' dancing
“Qsa'wan 1 2
“ Sent in the manner of I
just all something it is done.
Hamstk hl'k'e intsk'i's
is going.
sili'kwEx
all arc doing,
All
sin
since I
just
Lqakat
target shooting
sili'kwEx.
all are doing.
tas wi'lx. Wahau'hltx hl'k'e
this one come. Invites just
hak'aik
from everywhere
something
sili'kwEx,
all are doing,
Temun'hu
So now
Tas xam£
The one
hak’aik
from everywhere
!aa/mE tas
very the
5 mEa'lauxa.
says continually.
hamstfi as hl'tslEm as Mo'luptsinI'sla. K'-hl'k'e
all the people the Coyote. Will just
k'exk'al'm tas hl'tslEm. I'mstE tem ta'sin wi'lx.”
come together the people. Thus then this I come.”
xutsa' temun'hu wi'lx nak's ik,as ya'xau. Hl'k'e
on his part then now arrives where to that one is going. Just
pl'usxal tas hl'tslEm tspl'usxamsk'. MEqami'nt hl'k'e tsaa'mE
sounds the people its noise its. ■ Many just
10 hl'tslEm. Lqakat sili'kwEx, Lpu'pEnhaut sili'kwEx. As
people. Target shooting all are doing, shinny playing all are doing. The
xa'mEt-s-hl'tslEm xutsa' temun'hu wi'lx LEya'tstEk s. Hamstk hl'k'e
one it is the person on his part then now comes inhabitants to. All just
Lxa'uxauyaut sili'kwEx, Lpa'pEsxaut
spinning top all are doing, cat cradling
sili'kwEx, tskwa'tskwahalaut sili'kwEx,
all are doing, stilt .walking all are doing,
Ltlwl't !‘want sili'kwEx as la'quns, Ltlwl't !Vant sili'kwEx as qon'tiyu.
making all are doing the poles, making all are doing the chisels.
15 Temun'hu mEa'lauxa. “Qsa'wan sin tas wi'lx. Mo'luptsinI'slan
Then now keeps on telling. Sent I in the manner of since I this come. Coyote I
ts-qsa'wak’. Hamstk hllre tqaia'ldEx tas hl'tEslEm s k*exk al'm
All just he wants the people should assemble
Mo'luptsinI'slan ts-qsa'wak*. P-hl'k*e hamstk
Coyote I his messenger. You just all
pin Itsxa®stELl. I'mstE te'min tas wllx.;;
then I this one arrive.”
intsk'I's Lhilkwal'sunx:
something it is being done:
sili'kwEx, Itsl'tsiqhanaut
all are doing, spearing
his messenger.
hair auk
from everywhere.
20
Iqa'ml
take it along shall your various things. Thus
(The messenger then delivers similar
Hamstk hl'k'e tas
All just the
delivering his message
other
sunx.
done.
the
villages.)
(After
at
at five
Lhllkwal'-
something it is being
the last village
messages
intsk'I's
messenger
continues thus) :
sau ' t is tk ' em t-s-p I ' tskum
five times it is the day
Xa-hl'k'e4 xe'lLk*e
Thou just well
temun'hu
then finally
“P-xe'lLk'e
“You well
tlut Ihuna'ln
made will be
Lhaya'nauwl;
always watch it shall;
qo'Ila.
counting stick.
as
the
Lhaya'nauwl. Namk'
always watch it shalt. When
sau'tistEt-s-qo'ila, hak'ta'mink'ink' k'ips wl'll.”
at
later time
25
ten it is the counting
sticks,
tas intsk'I's Lhilkwal'sunx.3 Halnk
the something it is being done. Almost
hl'k'e tas intsk'I's Lhilkwal'sunx.3
just the something it is being done.
shall you come there.”
sis yuxe
should disappear
Hamstk hl'k’e
All just
‘Laxaya
not again
£ 5
yaalsal'. Hamstfi
returns. All
1 qasu- to send; -a modal; -n 1st person singular.
2 Abbreviated for mi' sin.
* An example of Smith’s inefficiency as a narrator. After having lost the trend of the story he interpo¬
lates this superfluous sentence seemingly to preserve the continuity of narrating.
* Should be p-hi’k-e you just.
* ihlya s not + -axa.
FR ACUTE N BE RCJ ]
ALSEA TEXTS AND MYTHS
37
tilings were boing enacted. And now (one messenger) came to
where he was hound for. Everything was being enacted; people
were playing shinny, some were shooting at the target, some were
playing the guessing game, many were dancing. Then (the messen¬
ger) kept on saying, “As a messenger I came here. Mo'luptsinl'sla
is inviting all the people. People are to assemble from every¬
where. For that reason I have come here.” (And then) on his
part the other (messenger) came to where he was going. (Again)
from everywhere sounded the noise of the people. Many, indeed,
were the people. They were shooting at the target; they were
playing shinny. (Still) another man, on his part, came to a
village. Everything was being enacted (there): Some were spin¬
ning tops; some were playing with strings; others were spearing;
some were walking on stilts; many were making poles; some were
fixing chisels. Then ho kept on saying: “I have come here as a mes¬
senger. I am Coyote’s messenger. Pie desires that all people should
assemble from everywhere. I am Coyote’s messenger. You will
take along all your various playing utensils. For that reason I have
come here.” (Similar messages were then delivered at five other vil¬
lages. Everywhere) everything was being enacted. (Then the last
messenger delivered his message thus) : “You will keep good track (of
the days, for) on the fifth day the counting sticks will finally be made
(ready). You will carefully watch (the days go by). After ten
counting sticks are gone then you shall come there.” (In each village)
all sorts of games were being played. (The messengers) did not
almost go back. (Everywhere) all sorts of (preparations) were being
made.
38
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
mun/hu
Tem-axa mun'hu yaalsai'. Temi'Lx-axa
So lack finally return?. So they back finally
ik as ya'tsx tsimlana'stiyuk'ELx.1 Tiut Ihuna'inx
wi'lx
come
as
that one
stays their
chief
their.
Is made
na'k'eai
where
qo'iia
the counting stick
■I's
sau ' tis tk • em t-s-p 1 ' t skum .
ten times it is the day.
hamstP hi'k'e tas intsk
all just the something
Lpu'pEnhaut sill'kwEx,
shinny playing all are doing,
sili'kwEx.” 3 — “Tem
all are doing.”— “ So what thing
tqaia'ldEx s k'exk'ai'm tas
“Xe'ilk'ep LEyaa/sx
Well you it
tell
sin ildi's.” — “A'a,
my message.” —“Yes,
uhilkwai'sunx: lEmh'utstait 2 3 sill'kwEx,
ni'iLi
it is being done: enjoying
IqaPat sili'kwEx,
target shooting all are doing,
k'in4 tqaia'ldEx.
I like.
hi'tslEm.” Temun'hu hi'k'e hau'k's
the people.” So then just everywhere to
as nu'nsumxtELi. HamstU hi'k'e tas
all are doing,
LEyan/hats lit
guessing
I'nistE k'in4
Thus 1
eatables. All
Itlawa'it sill'kwEx,
s
desire should assemble
lo'lquti'yut 5 si'lkustEx
taking it it is done the
intsk *I rs Lhilkwai'sunx:
something is being done: playing all are doing,
10 ik'silI/kwEx; Lqateat sill'kwEx. HamstU hi'k
these all are doing, target shooting all are doing. All just
Itiwi't I'wanlnx. Pa'xtliyu Itiwi't 1‘wanlnx, Itiwi't !‘wanlnx tas
is being fixed. Shinny clubs are being made, are being made the.
tsi'tsik* !, Ltiwi't !‘wannnx tas mu'kutsliq Itiwi't I'wanlnx tas
just the
Lpu'pEnhaut
shinny playing
tas laa
the something
are being made
K'-Liya£
qaa/tsE
long
the bows, are being made the
tsqa'mt liyusxam as qo'iia.
come to end will the sticks.
sili'kwEx. Plains ti£ hi'k'e ' tas
all are doing. All just the
15 intsk'i's Lhilkwai'sunx. Qlai'tsitxaunx7 mun'hu as qo'iia. Hamstu
something is being done. Being continually counted now the sticks. All
arrows,
la'quns.
spears. Will not
Lla'tqaisxamstauk* ts-haink*
Feeling glad
inside
mind his
hi'k'e laa Ltiwi't !‘wanLnx: Ltiwi't !‘wanLiix k'i'yap Ltiwi't !-
just wThat is being made: are being made knives, are being
‘wanLnx tas pa'xtliyu, Ltiwi't IVannnx tas mu'kutslu. uTsaa'mEn
made the shinny clubs, are being made the bows. “Very I
hi'k'e tqaia'ldEx, sis haa'tqa yuxe' as qo'iia.” Qas mo'luptsini'sla
just desire it, should quickly disappear the counting sticks.” The Coyote
hau'k's hi'k'e tskwa'hal as lEya'tsit, li'k'intxanx
everywhere to just goes around the inhabitants, continually cautioning them
20 ts-hr tslEmkv “Xe'iuk'ep a' uhaya'nausxai, namk' sis
his people his. “Well you please always watch yourselves, when should
k'exk'ai'm kus hi'tslEm! P-hi'k'e xe'iLk'e Lhaya'nausxam.
assemble the people! You just carefully always watch yourselves shall
Qani'xap mEla'nx, tsaa'mE hi'k'e pilskwPst kus hi'tslEm, na'k's 8
You know, very just strong the people, whereto
ku'sEn wahau'hi9 kwas hi'tEslEm, la'ltasiLx hi'k'e hanisti6 intsk'i's
this I invite the people, because they just all something
mEla'nx. I'mstE ku'spin LEya'sauduxu: ‘P-xe'ilk’e
know. Thus this you I continually tell thee: 'You carefully
25 uhaya'nausxam.’ K’-auk* hi'k'e tsaa'mE pilskwPst pin
watch continually selves shall.’ Shall inside just very strong your
1 Mclana’ stiyu chief.
2 mEll’utSt ENJOYABLE.
3 Smith failed to narrate the full answer of the messengers.
4 Unnecessary use of the future prefix k--.
5 Contracted for IeIo' qutlyut; loqut- to take.
6la'tEq- . . . -auk' ts-haink • he is glad.
^ qllt- TO COUNT.
8 The informant used the wrong adverb in this case, hak-ni'k-eai whence would have been more proper.
9 Abbreviated from wahau'hltxa.
frachtenbickg]
ALSEA TEXTS AND MYTHS
39
Finally (the messengers) began to return. They finally came back
to where their chief was living. On the fifth day the counting sticks
were made (ready). “Did you tell my message correctly (asked
Coyote). “Forsooth! All sorts of preparations are being made:
People are having joyful times; they are playing shinny; they are
shooting at the target; they are playing the guessing game. ” — “Verily,
sucli things I want. For that reason do I want that the people should
assemble.” And now food was brought from everywhere (while)
many (other) things were being done (by others). They were having
fun; some of them were playing shinny, others were shooting at the
target. (Furthermore), all sorts of things were being fixed. Shinny
clubs were being made, arrows were being made, bows were being
made, spears were being fixed. Not long (until) the counting sticks
were going to run out. Everybody was feeling glad. All sorts of
preparations were being made. And the counting sticks were being
constantly counted. Everything was being fixed: Knives were being
made, shinny clubs were being made, hows were being made. “I
desire very much that the counting sticks should disappear.” Coyote
was going around everywhere among the inhabitants, continually
advising his people : “Do you, please, watch yourselves carefully when
the people will assemble! You will always keep good guard over
yourselves. You know (that) the people (coming) from where I have
invited them are (among) the strong (est) tribes, because they simply
know all sorts of (tricks). For that reason I am continually telling
you, 'You shall keep good guard over yourselves/ Your hearts shall
40
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
k’a'ltsu. Na'mk’s 1 qe'yaltxam is le‘wi', p-ltsa'mtsimausxam.
hearts. When should day continually (fut.) the world, you try repeatedly selves shall
P-hI'k*e hamstP intsk’I's Lhllkwal'sl. Temun'hu na'mk's1
You just all something doit shall. And then when should
k'exk'al'm hl'tslEm, p-hl'k’e xe'lLk’e Lhaya'nausxam. K’-auk’
assemble people, you just carefully guard repeatedly selves shall. Shall inside
Klya2 K’qe'xan pin k’a'ltsu, namk' siKxas 2 wll kus hl'tslEm.
not from below your hearts, when should they arrive the people.
Tsa/mstiLx s-hl'tslEm. iLapiya£3 mEla'nx iltqa£tEtiLx s-hl'tslEm.
Different they the people. Not you know what kind are they the people.
Is I'mstE pis4- hl'k’e xe'Ink’e Lhaya'nausxam. K’-auk* Klya5
For thus you shall just well guard selves shall. Shall inside not
Ila/tstau pin k’a'ltsu, namk’ sE'Lxas 2 wI'L
when should they come
pilskwPst pin k’a'ltsu.
strong your hearts.
mEla'nx. K’-Klya6 namk’ qau6 Itsa'sIyudEmts
know. Will not ever somebody win from me
10 k’Ets-k'a'ltsuk'-auk* . I'mstE te'min Klya5 tslilo'xwax, la'ltasins7
with his heart inside. Thus then I not am fearing, because customarily I
hl'k'e mEla/nx hamstP intsk'I's xa'qan.”- — “A'a, tema'K mun'hu
just know all something I.” — “Yes, now we at last
mEla'nlyux11. Is I'mstE tem-axa hl'k' e pilskwPtst Kin k’ a'ltsix, la'lta-
~ " then again just strong our hearts,
small very your
I'mstE k’ auk’s 5
Thus shall inside
hamstP intsk
all something
hearts,
hl'k'e
just
kus hl'tslEm.
the people.
Qa'nhan hl'k’e
just
The one I
I's
know thee.
/u
For thus
because
misa'*L mEla'nlyux11. HamsthtEx hl'k’e intsk'i's mEla'nx. La'xs
we know thee. All it is thou just something knowest. Even
hl'k'e lin ta£yal k’lElta's8 lquxwa£ya'a, namk’s wll kus hl'tslEm,
just our last thing will we bet repeatedly will it, when will come the people,
15 lFltasil mEla'nlyux11. Mo'luptsinI'sla ham lan, Klya^ namk’ qau
because we know thee. Coyote thy name, not ever somebody
tsa'sisalyuxu, la'ltamis Mo'luptsinI'sla xam lan. HamstPtEx hl'k’e
has beaten thee, because Coyote thy name. All thou just
intsk’i's mEla'nx. La'xs lin ta£yal k’lElta's8 lquxwa£ya'a.” —
something knowest. Even our last thing will we habitually bet it repeatedly will.” —
“P-hl'k’e qaa'ltE Itsa'mtsimausxam. Xam£ tai£ as milhudal's
''You just
temiKx
they
so
20
always
hl'k* e
just
namk
ever
pilskwPtst ts-k’ a'ltsuk’
strong his mind his.”
KaLxiya*
Not them
try continually selves shall.
tsaa'mE pilskwPtst,
very strong,
qau tsa'sisanx.
somebody has beaten them.
HamstP hl'k’e
All just
One only the tribe
la'ltasELxan mEla'nx.
because them I know.
i o a ^
tsaa mE
Hl'k* eLx-auk*
Just they inside very
tas laa Ltlwl't JVanLnx:
the what are being made ready:
tas tsi'tsik’ ! ltlwl't !‘wanlnx. K’-Llya£ qaa'tsE k’is tsqamt Ii'yusxam
the arrows are being made ready. Will not long will come to end will
as qo'Ila. Klya^ namk’ hl'k’e a'lik’an ya'tsx as Mo'luptsinI'sla.
ever just motionless stays the Coyote.
x’u'lam. “Namk’ sE'Lxas wll, p-hl'k’e xe'lLk’e
moves. “When should they arrive, you just carefully
Xa'mtinx tai£ s-milhudal's KaLxanlya2 9 mEla'nx.
One it is they only a tribe not them I know.
the sticks. Not
Hau'k’s hl'k’e
Everywhere to just
25 Lhaya'nausxam.
always guard selves shall.
1 namk • + mis.
2 sis + -LX.
3 Liya£ + -p.
4 Abbreviated from k'ips; k-is + -p.
6 k‘is + -auk‘.
6 Abbreviated from qau'k'eai; q- + u'k-eai somebody.
7 la'lta + sis + -n.
® k'is F tta F -l .
9 ihiya£ + -lx + -n.
FRACIITENBERG]
ALSEA TEXTS AND MYTHS
41
bo very strong. As soon as the day will break you shall constantly
practice (among) yourselves. You shall do all sorts of things. And
then, when the people will assemble, you will simply watch yourselves
carefully. Your spirits shall not be low when the people will arrive.
They are a different people. You do not know what manner of people
they are. For that reason you will have to watch yourselves care¬
fully. You shall not be (even) a little downhearted after the people
will arrive. For reasons (I mentioned before) your hearts shall habit¬
ually be strong. I know everything. No one is ever going to beat me
by cleverness. It is for that that I am not afraid, because I usually
know everything.’ ’ (Thus Coyote kept on advising his people. And
they answered): “ Verily, now we know thee. For that very reason
will our hearts be strong once more, because we know thee.
Thou knowest everything. Even our last property are we going to
put at stake when the people will arrive, because we know thee. Thy
name is MoTuptsinI'sia. No one has ever overcome thee, because
‘ Unconquerable ’ is thy name. Thou knowest everything. We are
going to stake (even) our (very) last property.” (And Coyote kept
on saying): “Just keep on practicing (among) yourselves. (There
is) -only one tribe of Indians, and they are very strong, because I
know them. No one has ever prevailed over them. Their hearts
are very, very strong.” All sorts of things were being made
ready; arrows were being made. Not long (afterwards) and the
counting sticks were going to come to an end. (But) Coyote
never remained motionless. He just moved about everywhere
(telling the people): “As soon as they arrive you will (have
to) watch yourselves all the time carefully. (There is) only
one tribe (whom) I do not know (very well). Their hearts are
42
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
Tsaa'niELx hl'k'e pilskwktst ts-k’a'ltsuk‘~auk'. Hams tI£Lx hl'k’e
strong his mind his inside. All they just
I'mstE k’ips hl'k'e xe'mk’e uhaya'nauwiLx;
Thus
ever
Very they just
intsk'i's mEla/nx.
something know.
iLaLxIya£ namk’
not them
qo'ila.
counting sticks. Feel glad
hl'k’ e hamstl£ . intsk
just all something
s-hl'tslEmiLx; hl'k'en Is
the people them; just I at
ts-ildl'sk' as Mo'luptsinI'sla
his words his the Coyote.
p-ltsa'mtsimausxamT Harnstk
you continually try selves shall.”
just
n
habitually you
qau tsa'sisanx.
somebody has beaten.”
Lla'tqalsxamst-auk’ ts-haink’
inside their minds
hllkwlsa'un.
done will be.
well watch Always shall them ;
Tsqamtlal' munhu
End begins now
1 as LEya'tsit, la'ltamis
as
the
the
people,
because
I's
All
“iTTiTo£ ^5a'tsE k'E'Lxas mun'hu
lLiyac
“Not
10 mEla'nx.
know.
sin lan.”
my name.”
K'-Llya£
“HamstI£tELxan mEla'nx
“All them I know
qau'wal-slo mEla'nx kus hl'tslEmiLX,”
each . place know the people them/’
“Hamstk is pl'tskum
“ Each on day
hl'k' e intsk' I's nhilkwal'sunx.1 2
just something is being done.
wll. Hamstrtin hl'k'e intsk'i's
All it is I just something
sin lan Mo'luptsinI'sla4
my
now
come.
qa
long will they
Hanlya^3 tslilo'xwax. Qwon
Not I fear. (Of) me
HamstkLx hl'k* e intsk' I's Lhilkwal'sx.2
All they just something do it.
name
Mo'luptsinI'sla
qaa'tsE
long
as
the
qo'Iia.
sticks.
Tas
These
k'is mun'hu tsqa'mt Iiyusxam
Will not long will at last come to end will
Itsa'mtsimausxamst sill'kwEx philkwal'stxusk’ELx. is a 'ink's
continually trying selves all are doing future actions their. When constantly
mun'hu wll kus hl'tslEminx, k’is xa'mEt-s-hl'tslEm wrIl qauwl's
people they, habitually one it is a person
now ' arrive the
15 Lla'tqaisxamst-auk' ts-haink’
Feel glad inside his mind
intsk’i's hilkwlsa'ln. 1'mstE
something done will be. Thus
LEya'tsit. Temun'hu wl'lx.
inliabitants. So at last come.
comes
first.
1 as LEya'tsit. K'-hamsti£ hl'k'e
the people. Will each just
te'miLx-auk’ la'tqalsxa ts-haink’ as
then they inside glad feel his mind the
Temun'hu tsqa'mt !iyu as qo'ila.
So now
comes to end
the sticks.
K’-mun'hu wi'l-slo ts-hl'tEk* . Wi'lx mun'hu xam£ hi'tslEm. K'iLX
Will now come wholly its body. Comes now one person. Will they
mun'liu wll. Hau'k's mEtskwa'halx as Mo'luptsinI'sla.
now arrive. Everywhere to continually goes around the Coyote.
20 K'-mun'hu wi'l-slo ts-hl'tEk'. Tas lla'tsqalsxamst-auk' ts-haink‘,
Will now come wholly its body. These glad are inside his mind,
mis k’-hi'k'e hamstk intsk'i's hilkwlsa'ln. Temun'hu wl'lx-slo
since will just all something done will be. So now comes wholly
ts-hl'tEk'.5 K’ exk' ai'-slo ts-hl'tEk' mun'hu. Hamstl£ hl'k'e tas
its body. Assembles everybody its body its now. All just the
hl'tEslEm k’exk'al'; yal'tsxastEt-s-hl'tslEm k'exk'al', hamstk hl'k'e
people assemble; various it is the people assemble, all just
iltqa£tit-s-hi'tslEm. Temun'hu k' exk’ ai'-slo ts-hl'tEk'. Tern
what kind it is the people. So now assemble wholly its body. Then
25 mEya'saux as Mo'luptsinI'sla. ‘ ‘ Hamstl£ hl'k' e intsk' I'sEt-s-t lauyal's
says continually the Coyote. “All just kind it is the fun
k’in tqaia'ltEx. I'mstE te'min tqaia'ltEx sis k’exk'al'm tas hi'tslEm
will I want. Thus then I desire that assemble shall the people
1 See note 6, p. 38.
2 Another case of an unnecessarily interpolated sentence.
3 i Liya + -n.
4 Perhaps “hard to be beaten.”
5 Note the unnecessary repetition of the phrase “they come.” Such repetitions are typical of Smith’s
mode of narrating and will be met with in each subsequent story told by him.
frachtenbeuq]
ALSEA TEXTS AND MYTHS
43
very strong. They know everything. For that reason you shall
constantly keep good watch over them. No one has ever beaten
them.” At last the counting sticks began to diminish (in numbers).
The hearts of the villagers were very glad, because all sorts (of games)
were going to be played. “I know all those people; I know people
from everywhere,” (were) Coyote’s words. “Do you keep on prac¬
ticing (among) yourselves every day.” All sorts of preparations were
being made. “ (It will) not be long before they will arrive at last. I
know everything. I am not afraid. My name is ‘Unconquerable.’ ”
(And) they made all sorts of preparations.
It will not be long (before) the counting sticks will come to an end.
All these (people) were continually practicing (among) themselves
their future actions. Now, as the people were arriving, one man
would come first. The minds of the villagers were glad, (for) all
sorts of things were going to be done. For that reason the people
felt glad (in) their own minds. At last they came. The counting
sticks were (all) gone. All the people were about to assemble.
(First) one man came (announcing that) they were about to arrive.
Coyote was constantly walking around everywhere. The people
were about to arrive in large numbers. They were glad in their own
minds, because everything was going to be done. Now people came
in large numbers. At last they were arriving. All the people began
to assemble; different people began to assemble, just all sorts of
tribes. At last people arrived in great numbers. Then Coyote was
constantly saying: “I want (you to have) all manners of fun. For
that reason did I desire that people should assemble from every-
44
BUREAU OE AMERICAN ETHNOLOGY
[bull. 67
hak*au£. K'il hl'k*e qaa/tsE t lautxai'm. Yal'tsxa£tit-s-t lauyal's
from everywhere. Will we just long play will. Various it is the fun
k'lis1 hlikwlsa'a.” Temun'hu k*exk*al'-sld ts-hl'tEk*. “K*il
habitually we make it will.” Then now assemble wholly its body. “Willwe
qau'wis pu'pEnhautxal'm.” Temun'hu tsmi'Lnx as pu'pEnhau£
first play shinny begin will.” So then is buried the shinny ball.
“Xa-hl'k'e xe'iuk'e Lhaya'nauwl sin hl'tslEm, namk* iis 2 3
“Thou just well watch them shalt my people, when habitually we
5 pu'pEnhautxal'm.” Hamstl£ hl'k'e tas laa k‘a'ts!lnx. Hamstl£
shinny play will.” All just the things are put on. All
hl'k*e mEliqe'st (as) Lpu'pEnhaut. Temun'hu tsk’itxe'inx as
just with feathers are (the) shinny players. And then is being placed the
pu'pEiihau. K'sts haa/tsE mEh^yu/lnx, k'i'ltas3 iLlya.
shinny ball. Habitually in vain it is hit, but habitually not
LEyai'xayusxam na'k’s. Temun/hu qas hak* i'nsk* itELx 4 temun'hu
go happen will anywhere. So then (by) the from far people them so now
mEhInyun/lnx, te'mlta hl'k'e xus LEa'qayu as pu'pEnhau. Hl'k’e
struck at it is, but just a little it moves the ’ ball. Just
10 hak*au£ pl'usxal tas tsqau'wls, sis xus hl'k'e LEa'qayu as
from everywhere make noise the rooters, if a little just it moves the
pu'pEnhau. K’irn qalpa'a mEhInyu'Ll. Temun/hu mEhinyu'hix.
ball. There again hit it will. And then it is hit.
Temun/hu yasau£ya'lnx, ‘Yaxlya£5 mEla/nx Lpu'pEnhaut.
And then would be told, “Not thou knowest to play shinny.
Tkwaml'Lxax Lpu'pEnhaut. Yaxlya5 Lhllkwal'sEx, te'mlta xa-hl'k* e
Ignorant thou shinny playing. Not thou action makest, and yet thou just
tsaa'mE tqaia'ltEx sxas pu'pEnhau txal'm.” Temun'hu qalpa'lnx
very desirest that thou shinny play shalt.” So then again it is done (by)
15 hak* In'yauk*-sl5 6 temun'hu mEhInyu'lnx as pu'pEnhau. Te'mlta
from across people so then it is hit the ball. But
LEyai'xayu mun'hu nlsk* xu'lI. “Hal!, I'rnstE sa'spin 7
it goes now far a little. “See!, thus since these you I
LEya/saucluxu. Halp ! mun'hu hllkwlsa'a.” K*-Llya£ qaa'tsE k'is
always tell thee. There! you now do it will.” Will not long will
k’eal'm Lpu'pEnhaut. “L-k*eaI'm mun'hu. L-qat£atxai'm Is
stop will to play shinny. “We stop will now. We shoot will with
tsl'tsik’ !; hl£ye'sa£. Xa-tl'ut ! Vantxai'm as qat£a, l-qat£atxal'm.”
arrows, friend. Thou be fixing shalt the target, we shoot begin will.”
20 Temun'hu lqat£at si'lkustEx. “Aqa£at tsi'tsk* !ik* 8 ku hi£ye'sa£;
So then target shooting by all is done. “ Good arrow his that friend,
aqa£tit-s-kwa£sta.9 Hl£ye'sa£, x-au ihl'yEintsu xam tsl'tsik* !.”
good is the paint. Friend, thou here give it to me shalt thy arrow.”
Temun'hu mEya'sauxa. “Xa-ltsa'slyudl sin tsl'tsik* !. Xa-hl'k‘e
And then keeps on saying. “Thou win it (of) me -shalt my arrow. Thou just
a'mta Itsa'slyudi sin tsl'tsik* ! ^k’anhu'u ik*tas pl'tskum. K’ist
entirely winof (me) shalt my arrows on this on the day. Will we two
hl'k’ e hamstl£ t lautxai'm *k* antu'u ik* tas pl'tskum.” HamstI6 hl'k* e
just all have fun will on this on the day.” All just
25 intsk'i's Lhllkwal'sunx qas Ik* a'xk* examt. Hl'k*e hak*au£
something it is done (by) the assembled people. Just from everywhere
1 k-is + -l.
2 Abbreviated for k-lis; k-is + -l.
3 k-is + tta.
4 Transposed for hak-ni'sk-EtiLx.
5 Liya £ + -x.
6 hak-- + k-in'hi + -auk’.
7 Abbreviated for mi'saspin ; mis + as + -p + -n.
8 Abbreviated from ts-tsi'tsk’Jik-.
8 An ungrammatical and obscure passage. Should have been perhaps aq&at mukwa£sta having good
paint; kwaes paint (?).
FRACIITENBEKG]
ALSEA TEXTS AND MYTHS
45
where. We will just play for a long time. We will continually play
various games. ” At last the people had assembled in great num¬
bers. “ We will first play shinny.” Then the shinny ball was placed
on the ground. (And Coyote admonished his companion), “Thou shalt
carefully watch over my people, while we are playing shinny.” All
sorts of things were being worn (by the people). All the shinny
players had feathers on. Finally the shinny ball was placed (on the
ground). In vain it would be hit by (a player); it did not custom¬
arily go anywhere. So then it was hit by a person from the other
side, but the ball moved just a little. The rooters were shouting
from everywhere, "whenever the shinny ball moved a little. Then
again (another player) would strike at it. It was hit, but he
would be told: “Thou doest not know (how) to play shinny.
Thou art ignorant of the shinny game. Thou doest not perform (the
proper action), and yet thou wantest very much to play shinny.”
Then the ball would be hit again by some player from across. Still
it goes (only) a little ways. (Then Coyote would say): “See? For
that reason I have been telling thee (thou canst not play shinny).
There! You shall do it now.” Not long (afterward) they were about
to stop playing shinny. “We will stop now. Friend ! We will shoot
at the target with arrows. Thou wilt fix the target (and) we will be¬
gin to shoot.” Then everybody started to shoot at the target. (Coy¬
ote’s people would say) : “That friend has good arrows, they are well
painted. Friend, give me thy arrows! ” And then (the same man)
kept on saying: “Thou shalt win the arrows from me. Thou shalt
gain from me all my arrows to-day. We two will have all (kinds of)
fun on this day.” All sorts of things were being done by the assem¬
bled people. The . noise (made by the) people sounded from every-
46
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
plusxai' tas hi'tslEm ts-pl'usxamsk’. Temun'hu LEmk’i'Ihlxamt
sounds the people its noise its. And then dancing
si'lkustEx. Hamstu hl'k’e tEma'sx tas hi'tslEm. Hl'k'e yal'tsxa
is done by all. All just paint the people. Just differently
tEma'sx tas hi'tslEm limk’i'lhlxamt. K’-Llya- qaa'tsE k‘is k'eal'm
paint the people dancing. Will not long will stop vail
mun'hu. Tas Itsl'tsqaut %’LhlikwaI'sunx. K'Ets Lxauwal'stEx
now. The spearing (by) it is done. Habitually thrown be-
those comes
5 qauxa'nk's kus tsl'tsqau, k'Ets k'i'mhak's Lxul'inx qauxa'nk‘s-uku.
upwards the grass, habitually there to is speared upwards away.
Xa'uiEt-s-hl'tslEm tem hl'k'e tsaa'mE mEk‘ ll'nt,1 qaa'ltE hl'k’e
One it is a person and just very spears, . always just
xaqa'tsE LEmk’ le'naux. Qas xe'Lk’Etaux s-hl'tslEm LEmk' le'naux
it is he always hits it. The two are they two the people continually hit
as tsl'tsqau.
the grass.
K'-Tiya2 3 qaa/tsE k'is tsqa'mt hyusxam mun'hu. Temun'hu
Will not long time will come to end will now. So now
10 mEya'saux as Mo'luptsini'sla. “K'-Tlya6 qaa'tsE k’lis mun'hu
always says the Coyote. “Will not long habitually we then
k'eai'mi. Na'mk’ lis k'eal'm, lis k’exk’al'm xa'mtik’s
stop will. When will we stop will, will we assemble will one it is at
le‘wl'.” Temun'hu k'e'a k* exk' ai'-slo jbs-hl'tEk* . Temun/hu
place.” So then verily assemble wholly its body. And then
mEya'saux as Mo'luptsini'sla. “Tqaia'ltxan sips hl'k'e hamsth
keeps on saying the Coyote. “Want it I that you just all
qas hi'tsLEm k'tsla'a kus k'aya'slyu. K'-qa a' qau s
the people wear it shall the horn. Will discr. please whom habitually
15 laa'mxayudl 2 kus k'aya'slyu. Temun'hu l5qutl'nx qas
fit on will the horn.” So now takes it the
Mo'luptsini'sla. Tem hl'k'e hau'k's mEtskwa'halxa. “He+, sin
Coyote. And just everywhere to walks around. “Hey, my
anal's, iLaxIyae na'mk' Laa'mxayutx sin anal's.” Tem-axa k'im
friend, not thee ever it fits on my friend.” So again there
mun'hu yuxe'nx. “Tqaia'ltxan sxas qanl'x k'tsla'a, sin
now disappear made it. “Desire I that thou thou wearitshalt, my
anal's, mEtsada£t‘.” 3 — “He+, Taxlya2 Laa'mxayutx sin anal's
friend, kingfisher. “Hey not thee looks good on my friend
20 mEtsada£t‘. K'-hl'k'e mEtsada£t‘ xam lan. Xa-hl'k‘e qaa'ltE tai£
kingfisher. Will just kingfisher thy name. Thou just always simply
Lxwe'Lxwatxam as tsudal's. XaqanI'x k’tsla'a sin anal's,”
be spearing shalt the fish. Thou wear it shalt my friend,”
mun'hu yasau£yai'nx qas Mo'luptsini'sla as m.Ek'iLa£t‘. Temun'hu
then says again to him the Coyote the crane. So then
k' ts lal'nx qas
put it on the
hl'k’e k5'kus
just ocean to
25 Mo'luptsini'sla.
Coyote.
mEk‘ila£k. Temun'hu mEtskwa'halxa, te'mlta
crane. And then walks around, but
ayal'suwltxal'. Temun'hu yasau£yal'nx qas
attempts to go. * So then tells him again the
UiLaxIyas Laa'mxayutx, x-axa yuxe'i.4
“Not thee it looks good on, thou again disappear
make it shalt.
K’-hi'k'e mEk'ila£t‘ xam lan. Xa-hl'k’e k'i'laltxam
Will just crane thy name. Thou just wade continually shalt
Is qalxal'sla. K’-hl'k’e mEk’ila£tf xam lan.” Temun'hu qalpal'nx
for mud-cats. Will just continuous wader thy name.” And then again does it
1 Abbreviated for mEk'H'ntx.
2 Contracted from lEla'mxayudlLamx- to fit.
3 Literally, “Noise-maker.”
i yux- to disappear; -li transitive future.
FRACHTENBKRGj
ALSEA TEXTS AND MYTHS
47
where. Then everybody began to dance. The people were painted
in all sorts (of ways). The dancing people were painted in different
ways. Not long (afterward they) were going to stop (dancing).
(Then) pole spearing would be practiced by them. A bundle of
tied-up grass would be thrown upward, (and) it would be speared,
(while it was still) up (in the air). One man (especially) speared
very (well); he was always hitting (the target). Two (other) peo¬
ple were (also) continually hitting the grass.
Not long (afterward) this (game also) was going to come to an end.
Then Coyote kept on saying: “It won’t be long (before) we will
stop. After we will stop we will assemble at another place.” Then,
verily, the people assembled (there) in great numbers. And now
Coyote kept on saying: “I want that all the people should put on
this horn. (I want to see) whom the horn will fit (best).” Then
Coyote took it and walked around everywhere (with it). (But some
one shouted), “Hey, my friend! it could never fit thee.” So he
took it off (right) there (saying), “I want that thou shouldst try it,
my friend, Kingfisher.” (Then Kingfisher put it on, but Coyote
said): “Hey! it does not look good on thee, my friend, Kingfisher.
Thy name will just be Noise-Maker. Thou shalt always be spearing
salmon. (Now) thou shalt wear it, my friend,” said again Coyote
to Crane. Then Crane put it on. He walked around, but attempted
to go to the ocean. Then Coyote said to him: “ It does not look good
on thee, take it off. Thy name will be just Crane. Thou wilt
habitually wade around for mudcats. Continuous-Wader shall be thy
name.” Then again he spoke to Pelican, and Pelican put it on, but
5
10
15
20
25
48
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
yasau£yal'nx as mEtsa'ntsinst. Temun'hu k’tslal'nx qas
again says to the • pelican. So now wears it the
mEtsa'ntsinst, te'mltauk’ 1 hl'k’e ku'kus tpai'suwltxai'. “He+,
pelican, but inside just ocean to to fly attempts. “Hey,
sin anal's, Kaxiya6 Laa'mxayutx. K’ -hl'k'e mEtsa'ntsinst xam
my friend, not thee it fits on. Will just pelican thy
lan, xa-hi'k’e tsi'kwatxam is tsalx, k' -hl'k'e mEtsa'ntsinst ham
name, thou just dip out shalt the smelt, will just pelican thy
lan.” Temun'hu qalpai'nx yasau£yai'nx qas Mo'iuptsini'sla as
name.” And then again does it again says it the Coyote (to) the
” Temun'hu k’tslal'nx,
ya'lqult!. “Xa-k’tsla'a
A i ttav UrnL nil nrnar c Via Ik
anal's
sm
diver. “Thou wear it shalt my friend.” So now wears it,
te'mlta hl'k'e ko'kus ayal'suwitxal'. “He+, sin anal's, iLaxlya£
but just ocean to to go attempts. “Hey, my friend, not thee
Laa'mxayutx. K'-hl'k'e ya'lqult! ham lan.” Tern- qalpai'nx
looks well on. Will just diver thy name.” And again does it
yasau£yai'nx as pitskull'nih “Xa-k’tsla'a sin anal's.” Temun'hu
^ 4 fioTTn 4-/-v I U rv oo n A _Vi ill oro n G TLAn uroor i V a Vi a 1 k m-vr frionrl >> Q r\ flo n-r-i
again says to the sand-hill crane.
[ Thou wear it shalt my friend.” So then
k'tslal'nx. “He+, sin anal's, Kaxiya6 Laa'mxayutx, sin anal's.
put it on. “Hey, my friend, not thee it fits on, ' my friend.
K'-hl'k’e pitskuli'nh xam Lan. Xa-hl'k’e nu'nstxam as qon,
Will just sand-hill crane thy name. Thou just eat shalt the blueberries,
xa-hl'k'e tai£ q5'niyuxs.2 Xa-hl'k’e tai£ ya'tsi is k’ !i'la£pi,
thou just only blueberries (pick) shalt. Thou just only live on shalt the lake,
k’-hl'k’e pitskull'nk xam la'ni.” Temun'hu qalpai'nx *yasau£yal'nx
will just sand-hill crane thy name.” And then again does it says again to
as qon'qu qas Mo'iuptsini'sla. “Xa-k* ts !a'a.” Temun'hu
the white swan the
Coyote.
:Thou wear it shalt.”
So then
as
the
k’tslal'nx, temun'hu mEpi'wisxai'xa ildi's “qon'qu”.
wears it, and then continually utters sound “qo«q«”.
“He+, sin anal's, xa-yuxe'i-axa. K’-hl'k’e qon'qu ham lan,
“Hey, my friend, thou take it off shalt. Will just white swan thy name,
xa-hl'k’e ya'tsi is k’ !i'la£pl.” Temun'hu qalpai'nx ya'sau£yai'nx
thou just live in shalt the lake.” And then again does it again says to
mi'qlu. “Xa-k’ ts la'a sin anal's.” — “Kanlya2 tqaia'ltEx, sin
vulture. “ Thou wear it shalt my friend.” — “Not I want it, my
anal's. K’in k’imha£k’ Kiya5 Laa'mxayudl, sin anal's.” — “He+,
friend. Will me perhaps not fit on • will, my friend.” — “Hey,
sin anal's, tqaia'ltxan s hl'k’e hamstl£ qau'k’eai k’tsla'a.”
my friend, want it I that just each somebody wear it shall.”
Temun'hu k’tslal'nx qas mi'qlu. “He+, sin anal's, Kaxlya*
So now puts it on the vulture. “Hey, my friend, not thou
Laa'mxayutx. K’-hl'k’e mi'qlu xam lan, xa-hi'k’e ya'tsi qaa'ltE
lookest well in it. Will just vulture thy name, thou just stay in shalt always
is Lowa'hayu. K’-wa£na' ham ildi's, k’-hi'k‘e ml'q!u xam Lan.”
in mountains. Will not thy speech, will just vulture thy name.”
Temun'hu qalpai'nx yasau£yal'nx qas Md'luptsinl'sla as Va‘wa£.
And then again does it says again to the Coyote the night owl.
“Xa-kfts !a'a sin anal's. MEll'utstayu hl'k’el Lhi'lkwalsx.”
“Thou wear it shalt my friend. Enjoyable things just we enact.”
Temun'hu k'tslal'nx, te'mlta hl'k'e ildi' a VaVa£.” “He+, sin
So then
put it on,
but
just
says
‘wa‘waV
Hey,
my
anal's, hnya^ 1'mstE, yu'xatyai£ k’im! K’-hl'k’e 'wa'wa£‘ xam Lan.”
friend, not thus, take it off again there! Will just night owl thy name.”
Temun'hu qalpai'nx yasau£yai'nx as yan'ts!is qas Mo'iuptsini'sla.
And then again does it again says to the buzzard the (joyote.
aXa-k‘ ts !a'a qani'x, sin anal's.” Temun'hu k’ ts lai'nx qas yan'ts !is,
‘Thou wear it shalt thou, my friend.” So now wears it the buzzard,
1 temlta -f -auk’ .
2 Transposed for oo'nixus.
FRACIITENBERG]
ALSEA TEXTS AND MYTHS
49
he attempted to fly into the ocean. “Hey, my friend! it does not
fit thee. Just Pelican shall be thy name, thou shalt scoop out smelt;
thy name will be only Pelican.’ ’ Then again Coyote said to Diver,
“ Thou shalt wear it, my friend.” Then he put it on, but he just at¬
tempted to go to the ocean. “ Hey, my friend ! it does not look wrell on
thee. Diver will be thy name.” Then again he spoke to Sand-IIill
Crane. “Thou shalt put it on, myfriend.” So he putit on. “Hey, my
friend! it does not look good on thee, my friend. Thy name will
just be Sand-Hill Crane. Thou wrilt eat blueberries; thou wilt con¬
tinually pick blueberries only. Thou wilt live only on lakes; Sand-
Hill Crane will be thy name.” And then again Coyote spoke to
White Swan, “Thou shalt be wearing it.” So he put it on, but con¬
tinually made the sound qdnqu.
“Hey, my friend! take it off again. Thy name will be White
Swran; thou wilt just live on lakes.” Then he spoke again to Vul¬
ture. “Do thou wear it, my friend.” — -“I do not like it, myfriend.
It may not, perchance, fit me, my friend.” — “Oh, my friend! I
want that everybody shall put it on.” Then Vulture put it on.
“Hey, myfriend! thou doest not look well in it. Vulture will be
thy name. Thou shalt always live in the mountains. Thy speech
shall leave (thee); thy name will be Vulture.” Then again Coy¬
ote spoke to Night-Owl: “Thou shalt wear it, my friend. We do
joyful things.” So then he put it on but began to say: 'wa'wa£.
“Hey, my friend! not thus, take it off again. Thy name will be only
Night-Owl.” Then again Coyote said to Buzzard, “Thou shalt put it
on, my friend.” And now Buzzard put it on, but he only attempted
96653— 20— Bull. 67 - 4
50
BUREAU OF AMERICAN ETHNOLOGY
te'mlta hi'k’e tpai'suwltxal'
but just to fly attempts
Laa'mxayutx sin anal's, x-axa
fittest it my friend, thou again
; j
as
the
yan'ts !is.
buzzard.
yuxe'i.
take it off shalt.
Will
[bull. 67
:‘He+,
Taxlya5
“Hey,
not thou
■hl'k’ e
yan'ts !is
just
buzzard
sin anal's.”
my friend.”
“LahnI'su.”
“La£mi'su.”
Laa'mxayutx.
it fits on.
10
xam Lan." Temun/hu qalpai'nx yasau£yai'nx as lahm'su qas
thy name.” And then again does it says again to the day owl the
Mo'luptsini'sla. “Xa-k’ts!a'a sin anal's qanl'x. XaqanI'x k’tsla'a
Coyote. “ Thou wear it shalt my friend thou. Thou the one wear it shalt
Temun'hu k’e'a k'tslai'nx, te'mlta hl'k'e Ildi'
So then indeed puts it on, but just speaks
“He+, sin anal's, x-axa yuxe'i, Taxlya2
“ Hey, my friend, thou again take it off shalt, not thee
K' -hi'k’e Lahnl'su xam Lan, xa-hl'k'e
Will just day owl thy name, thou just
Lowa'hayu, xa-hi'k’e tai£ x’u'lamtxam Is qamll's.”
mountains, thou just only travel shalt at night.”
qalpai'nx yasau£yal'nx qas Mo'luptsini'sla as
again does it again says to the Coyote the
“Xa-k‘ts!a'a sin anal's.” Temun'hu k’tslai'nx qas yipa£yusla,
“ Thou wear it shalt my friend.” So now wears it the screech owl,
te'mlta hl'k'e “yipa£yusla” mEill'dlxa. aHe+, sin anal's, Taxlya5
but just “yipa£yusla” keeps on saying. “Hey, my friend, not thee
Laa'mxayutx, x-axa yuxe'i. K' -hi'k’e yipa£yusla xam Lan.
. ’ " name.
ya'tsi Is
live in it shalt in
Temun'hu
And now
yipa£yusla.
screech owl.
it fits on, thou off take it shalt. Will just screech owl thy
K" Ex-auk' hi'k’e ya'tsi Is mu'kutslyu.” Temun'hu qalpai'nx
Wilt thou inside just live in it in forest.” And then again does it
yasamyai nx as
again says to the
mukwa'ltsi£t‘. “He+, xa-k’ts!a'a sin anal's.”
eagle.
: Hey, thou wear it shalt mv
friend.
15 Temun'hu k’tslai'nx. “He+, Taxiya£ Laa'mxayutx sin anai's.
So then puts it on. “Hey, not thee it fits on my friend.
K'-hl'k'e mukwa'ltskk xam La'ni.” Temun'hu qalpai'nx
Will just eagle thy name.” And then again does it
yasau£yal'nx as k’an£k’. “Xa-k’tsla'a sin anal's.” Te'mlta
again says to the woodpecker. “ Thou wear it shalt my friend.” And verily
k'tslai'nx qas k’an£k*, te'mlta hl'k’e ak’an£k‘ ” niEllI'dlx. “He+,
wears it the woodpecker, but just “k-an£k-” continually says. “Hey ,
x-axa yuxe'i sin anal's. K’-hl'k’e k'an£k’ xam La'ni,
thou again disappear make it shalt my friend. Will just woodpecker thy name,
20 xa-hl'k’e tai£ qa'ltslyuxs Is koxu.”
thou just only peck shalt at trees.”
Temun'hu yasau£yal'nx qas Mo'luptsini'sla as qatsl'llh “He+, sin
And then again says to the Coyote the wolf. “Hey, my
anal's, xa-tsima'a k’ ts !a'a.” Temun'hu k'e'a tsimal'nx qas qatsl'lh.
friend, thou try it shalt wear it shalt.” So now indeed tries it the wolf.
Te'mlta kuya£ ayal' nl'sk’ik’s, te'mlta hi'k’e mEqama'lalxa. “He+,
But not goes far to, but just continues to be bashful. “Hey,
xa-Tiya^ qa'mla!, sin anal's. Xa-k' ts !a'a.” Te'mlta mun'hu k’e'
tbrm nnt t)8>SllfU.l mxr frmnH rTV»rm wftfir it sTmlt nrmr irwdoc
a
indeed
anal's,
thou hot bashful, my friend. Thou wear it shalt.” so now
25 k’ ts lal'nx, te'mlta hi'k’e ildi' ^qatsl'll®”. uHe+, sin
wears it, but just says “qatsi'li5”. “Hey, my friend,
Taxlya8 Laa'mxayutx. Qailaa temx qama'lal 1 sin anal's ? Qailaa
not thee it fits on. Why then thou bashful my friend? Why
temx iLlyae Itsiya'xusalsxa % 2 Tqaia'ltxun sxas kurnkwl'm.”
then thou not movest self here and there? Want thee I that thou run shalt.”
Temun'hu k'e'a kumkwl'. “He+, Taxlya5 xus Laa'maxyutx, sin
So then verily run begins. “Hey, not thee a little it fits on, my
anal's. K’-hl'k’e qatsl'll® xam La'ni. X-axa yuxe'i sin anal's.
friend. Will just wolf thy name. Thou off take it shalt my friend.
Abbreviated for qama 'laltxa.
2 tsinxu- TO SHAKE, TO MOVE.
FKaCHTENBEUG]
ALSEA TEXTS AND MATHS
51
to fly. “ Hey ! it does not fit thee, my friend; take it off. Thy name
will be only Buzzard. ” Then again Coyote spoke to the Day Owl:
“Thou shalt put it on, my friend. Thou shalt be the one to wear it,
my friend. ” Then; indeed, he put it on, but merely said: l a£mi'su.
“Hey, my friend! take it off; it does not fit thee. Thy name will
be only Day Owl; thou wilt live in mountains; thou wilt travel only
at night.” Then again Coyote spoke to Screech Owl, “Thou shalt
wear it, my friend.” So Screech Owl put it on but kept on saying:
yipaeyusla. “Hey, my friend! it does not fit thee, thou (must)
take it off again. Thy name will be only Screech Owl. Thou wilt
live inside the forests.” Then again he spoke to Eagle, “ Here ! Thou
shalt wear it my friend.” So he began to wear it. “Hey! it does
not look well on thee, my friend. Thy name will be Eagle only.”
Then again he spoke to Woodpecker, “Thou shalt put it on, my
friend.” And, verily, Woodpecker put it on but merely kept on
saying lc'an£Jc\ “Hey, thou (must) take it off again, my friend.
Thy name will be Woodpecker only; thou shalt customarily peck at
trees.”
And then Coyote said frecpiently to Wolf, “Hey, my friend, thou
shalt try to wear it.” Then, indeed, Wolf put it on. But he did
not go far, when he was acting (rather) bashful. “Hey! do not be
bashful, my friend! Thou (must) wear it.” So then, indeed, he
put it on (again), but he just said: qatsl'll e. “Hey, my friend! it
does not fit thee. Why art thou always ashamed, my friend ? Why
dost thou not move up and down? I want that thou shouldst run.”
Then, indeed, he began to run. “Hey, it does not fit thee (even) a
little, my friend. Thy name will be only Wolf. Thou shalt take it
52
BUEEAU OF AMEEICAN ETHNOLOGY
[bull. 67
Xa-hl'k'e Is qauwal'-slo is tsk’ln/tsl x’u'lamtxam. Qatsl'lk xam
Tliou just on every place in mountains travel shalt. Wolf thy
Temun/hu qalpal'nx yasau^yai'nx qas Mo'luptsini'sla as
And then again does it ^ again says to the Coyote the
— / • H
Lam.
name.'
mEqalpa£t‘. “He+,
cougar.
‘Hey,
sm
mv
anai s,
friend,
xa-tsima'a
thou try it shalt
k’ ts !a'a.
wear it shalt.
Temun'hu
So now
anal's.
friend.
Xa-mukumu'kwalxam hau'k’s, namk’ sxas k’tsla'a.”
Thou runabout shalt every where to, when shouldst thou wear it”.
5 k'e'a mukumu'kwalxa. uLaxIyae Laa'mxayutx xus sin
indeed runs around. "Not thee it fits on a little my
K’-hl'k’e mEqalpaH‘ 1 xam La'ni. Xa-hi'k’e hau'k’s x’u'lamtxam
Will just cougar thy name. Thou just everywhere to travel shalt
Is tsk’p'tsl.” Temun'hu as yan'qu. "Heq sin anal's, xa-k’ts !a'a,
in mountains.” And now the wildcat. “Hey, my friend, thou wear it shalt
sxas Laa'mxayudl, k’xas mukumu'kwalxam.” Te'mlta hl'lre
if thou look well in it shalt, habitually thou run back and forth shalt.” But just
tsaa'mE qsuu't. “He+, sin anal's, k'in iLlya£ namk* k’tsla'a.
very heavy. “ Hey, my friend, . will I not ever wear it will.
10 Tsaa'mE hl'k’e qsun'titsL5.” — “He+, sin anal's, k’-hl'k’e yan'qu xam
Very just heavy much.” — “Hey, my friend, will just wildcat thy
lan, xa-hl'k*e hau'k’s x’u'lamtxam Is na'tk’autuxs.” Temun'hu
name, thou just everywhere to travel shalt in river small several.” And then
qalpal'nx yasdu£yal'nx as kusu£tsl. Temun'hu k’ ts lal'nx as kusuetsl.
again does it again says to the bear. So now put it on the bear.
Temun'hu mis Ik’tslal'tx, tern yasau^yal'nx qas Mo'luptsini'sla.
And now after had it on, then again says it the Coyote.
“ Xa-mukumu'kwalxam.’ ’ Te'mltauk11 2 hl'k’e Ldhal'suwltxal'
“Thou runaround
15 qauxa'nk’s Is koxu
upwards on tree.
anal's, Taxlya5
friend, not thee
sm
my
shalt.” But away just to climb attempts
K'-uku Lohal'm qauxa'nk's ik‘as koxu. uHe+,
Will away climb will up to on the tree. “Hey,
Laa'mxayutx. K' -hl'k’e kusuHsI xam lan,
it .fits on. Will just bear thy name
xa-hi'k’e tai£ ta£tsk’ e'txam.” Temun'hu qalpal'nx yasau^yal'nx
thou just only pick berries shalt.” And then again does it says again to
as Lxu'mta. “He+, xa-k'ts!a'a sin anal's.” — ■“ Daniya® na'mk*
the beaver. “Hey, thou wear it shalt my friend.” — “Not I ever
k’a'ts lisanx, sin anal's. K’-taie sis nuns sin Lan, k'ins qaqa'n
have worn it, my friend. Will only if elk my name, habitually I I
20 k’a'ts !l. Daniya5 tqaia'ltEx, k’ in k’i'mha£k’ Tlya,2 Laa'mxayudl.” —
wear it will. Not I like it, will I perchance not look well in it will.” —
aA'a, k’ -hl'k’e Lxu'mta xam La'ni.” I'mstE yasau£yal'nx qas
“Yes, will just beaver thy name.” Thus again says it the
Mo'luptsini'sla. Temun'hu qalpal'nx yasaueyal'nx as qa'tsu. “He+,
Coyote. And then again does it says again to the raccoon. “Hey,
sin anal's, xa-k’ ts !a'a tsima'a.” — “K’in k'imha£k‘ iLlya£ La'mxayudI,
my friend, thou wear it shalt try it. shalt.” — “Willi perchance not look well in it will,
tsaa'mE hl'k’e qsuu't.” Te'mlta yasau^yal'nx qas Mo'luptsini'sla.
very just heavy.” Nevertheless ’again says to him the Coyote.
aXa-k’ ts la'a l’o'tsu mun'hu.” Temun'hu k’tslal'nx, te'mlta hl'k’e
“ Thou wear it shalt anyway now.” So then wears 'it, but just
mEtskwana'talxa. “Tsaa/mE hl'k’e qsu'titsLo, sin anal's. K’in
keeps on stooping. “Very just heavy much, my friend. Willi
iLiya£ namk’ k’ ts !a'a.” — “A'a, k’-hl'k’e qa'tsu xam lan, xa-hi'k’e
not ever wear it will.” — “ Alright, will just raccoon thy name, thou just
sun'q lustxam.” Temun'hu qalpal'nx yasau^yai'nx as k’ilu'tlin.
feel around shalt.” So then again does it says again to the land-otter.
uHe+, xa-tsima'a k’ts !a'a, sin anal's. Te'mlta mun'hu mEya'saux.
“Hey, thou try it shalt wear it shalt, my friend. And now keeps on saying.
25
1 Literally, “a continuous roller”; qalp - to roll, to repeat.
2 temlta +- uku.
FRACHTENBERGJ
ALSEA TEXTS AND MYTHS
53
off again, my friend. Thou wilt travel all over the mountains.
Wolf will be thy name.” Then again Coyote said to Cougar: “Iley,
my friend ! thou shalt try to wear it. Thou shalt run around every¬
where after thou wilt have it on.” Then, indeed, he ran about.
“It does not fit thee (even) a little, my friend. Continuous Holler
will be thy name. Thou shalt merely travel all over the mountains.”
And now (he spoke to) the Wildcat: “Hey, my friend! thou shalt
put it on. (I want to see) if it will fit thee, as thou wilt run back
and forth.” However, it was very heavy (and Wildcat said): “Hey,
my friend ! I shall never (be able to) wear it. It is just too heavy.”—
“Hey, my friend! thy name will be Wildcat, thou wilt travel along
the various small rivers.” Then again he spoke to Bear. And
now Bear (tried to) put it on. And after he had it on, Coyote said
to him repeatedly, “Thou (must) run around.” (He did so) but
(instead) he just attempted to climb up on a tree. He was about
to climb up on a tree (when Coyote stopped him). “ Hey, my friend !
it does not look weU on thee. Thy name will just be Bear. Thou
wilt only pick berries.” And then again bespoke to Beaver: “Hey,
do thou put it on, my friend.” — -“I have never worn it (before), my
friend. Only if Elk were my name, I might habitually wear it. I
do not like it; I will not, perchance, look weU in it.” — “Very well,
Beaver shall be thy name.” Thus Coyote said to him repeatedly.
Then again he spoke to the Raccoon, “Hey, my friend! thou shalt
try to wear it.” — “It will not, perchance, fit me, it is very heavy.”
But Coyote kept on saying to him, “Now thou shalt put it on just
the same.” So then he put it on but graduaUy bent downward.
“It is very heavy, my friend. I shall never (be able to) wear it.” — ■
“AH right! Thy name will be just Raccoon; thou wilt always feel
around with thy hands.” Then again he spoke to the Land Otter,
“Hey, thou shalt try to wear it, my friend.” And (Otter) kept on
54
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
“A'a, k’in k‘ts!a'a.77 Temun/hu k’tslai'nx, te'mlta hl'k* e tsaa'mE
“ Yes, will I
qsu'titsLo.
heavy very.
xa-Alya2
thou
u
not
wear it will.” So now wears it, but just exceedingly
K'-ku/kus hl'k'e mEya'xauxam. <:He+, sin anal's,
Will ocean to just always go will. “Hey my friend,
ku'kus a'ya!77 — aLanIya£ tqaia'ltEx sins k'tsla'a.”
ocean to go!” — “Not I want it should I wear it shall.”
‘K’i'msxas 1 JLlya£ tqaia'ldl, k‘is k’ilu't !in xam La'ni.77 Tem-axa
“Since thou not like it wilt, habitually land-otter thy name.” So again
5 mun'hu yuxe'nx. “MEti'yutxaut !l, xa-tsima'a k*ts!a'a, sin anal's.”
now takes it off. “Rabbit, thou try it shalt wear it shalt, my friend.”
Temun'hu k‘ts!al'nx. Temun'hu kumu'kwahyayususx 2 hau'k's.
So then put it on. And then repeatedly runs around with it everywhere to.
l<He+', mun'lilx hl'k’e Lxwala'st.77- — Ui
“Hey, rather thou just slim.” —
Ia'tEq-E'n sins x’u'lamtxam hatsi'lkwauk’ 3 Is tsk’ln/tsl? K'-tar
what inter, should I travel shall inside in mountains? Will only
sins nuns, k’ins qan k’a'tsll. Qas nuns tai£ Lama'xanx.”
if I elk, habitually I I wear it will. The elk only it fits on.”
10 Temun'hu yasau£yal'nx as Lahai£t! qas Mo'luptsinI'sla.
So then again says to the deer the Coyote.
“K* -Ia'tEq-E'n xam la'niL7 — “A'a, k'-Lahai£t!4 sin La'ni la'lta sin
“Will what inter. thy name?” — ‘Yes, will deer my name, because my
ha£at! kus nuns.77 Temun'hu qalpai'nx yasau£yal'nx as nuns qauku5
‘ iuanlya£ tqaia'ltEx. K’in
“Not I like it. Willi
brother the elk.”
Mo'luptsinI'sla.
Coyote.
k' ts !a'a,
to the elk
the
c i ■
xas
And finally again does it again says
Xa-k’ts!a'a kuha'm llqe's.6 Namk’ sxas
“Thou wear it shalt this thy feather. When shouldst thou
mukumu'kwalxam. IL-Alya6 laa. La'xs
wear it shalt, habitually thou runaround shalt. Will not something. Even if
15 qe'nxst-slo, xa'ltas 8 x’u'lamtxam, la'xaxs 9 stinl'k’ altxam
bad place, still thou habitually travel shalt, even if thou habitually slink shalt
%’qe'xan as koxu.77 Temun'hu rnukumu'kwalx xas nuns. La'xs
at under the trees.” And now runs around the elk. Although
qenxst-s-le‘wl,'10 te'mlta mukumu'kwalxa. Tem hl'k’e hamstk
still runs around.
nhaya'nix. Temun'hu
keep on looking at him. And then
“K’ex mun'hu nix nuns
“Shalt thou now thou elk
20 kuka'm mu'tsik’ k'is Lxwala'st11 ts-lank’
this thy younger brother habitually deer his name.
hamstk hl'tslEm pEnu'nsitxu.77
all people make food thee will.”
Tsqa'mtllyu mun'hu.12
bad
place,
hl'tslEm
people
Mo'luptsinI'sla.
Coyote.
Then
just
all
qas
the
yasamyal nx
"says again to him
qas
the
xam La m.
thy name.
K’ipst
Will you two
Temun'hu
And then
hl'k'e qas
just the
End
becomes
now.
I k-imsis + -x.
$ kumku - to run ; -al + -eyai-\--ususx duplicated instrumental suffix.
3 hatsi'lku + -auk’.
* Literally, “brother to him”; l -+ hd£at!.
9 Harmonized for qaku.
« Should have been k- ay a' sly u horn.
7 Abbreviated for k’Exs; k’is + -x.
s Abbreviated for k-ixa’Uas; k’is + -x+ltd.
9ldxs + -x .
10 Mis-heard for qe'nxstit-s-le‘wi' ..
II Another term for deer; literally, “slim, lean.”
13 The story ends rather abruptly. Smith claimed to have forgotten the subsequent details. A continu¬
ation of this story obtained in English by Farrand will be found on p. 235 under the title “The Killing of
Elk.” Farrand also obtained in the native language an abbreviated version of this story. See also
next story.
FRACHTBNBERO]
ALSEA TEXTS AND MYTHS
55
saying, “ Forsooth, I will put it on.” Then he put it on, but it was
very heavy. He was constantly going toward the ocean. “Hey, my
friend! do not go toward the ocean!” — “I don’t want to wear it.”-
“ Since thou dost -not like it, thy customary name shall be Land
Otter.” So he took it off again. “ Rabbit, my friend, thou shalt
try to wear it.” Then he put it on and ran with it in all directions.
“Hey! thou art rather (too) lean (for it).” — “I do not like it (any¬
way). How will I be able to go around in the mountains inside
(the brush) ? If only my name were Elk, (then) I could wear it
habitually. Only on Elk does it look well.” Then Coyote said to
the Deer, “What shall be thy name?” — “Oh! ‘ Brother-to-Him ’ shall
be my name, because Elk is my elder brother.” Then finally Coyote
spoke to Elk: “Thou shalt wear thy feather. Whenever thou wilt
have it on, thou shalt run around habitually. It will be nothing
(to thee). Even if a place be (very) bad, thou wilt nevertheless
travel on it, even if thou shouldst (have to) creep customarily under
the trees.” And then Elk ran around. Even in bad places he kept
on running around. And now all the people were looking at him,
while Coyote kept on telling him: “‘Food’ shall be thy name; and
thy younger brother’s name shall be ‘Slender.’ All the people will
eat you two.”
It ends at last.
56
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
3. The Universal Change 1
(Collected by Farrand in 1900)
Xa'mEt-s-pI'tskum qauwa£a hl'k’e laa k’exk'al' Is xa'mEt-s-le‘wI',
Ltowa'sk’,2 k’ai'I Limk’ i'lhlxamt si/lkustuxs Is sudaa'stit-s-qamll's.
Is xa'mEt-s-qamll's qauwa£a hl'k’e laa k’ilhl'.
Tem xeTk’ tEmxtit-s-lIqe's wi'lslnx, k’ai'I lil'k’e qauwa£a
5 qau'k’eai tsima'a. Qauwl's kus kusu£tsl k’tslal'nx, tem kuita'-
yususx. Temun'hu mis k' eal', tem hl'k’ e qauwa£a qau'k’ eai 3^EaI/nx;
mis Tlya5 Laa/mxayutx. Las hl'k’e ts lilo'xwelnx,3 sis qo'tsE
mEtsal'lIyut,4 k’is tsaXhl'sxa mEts lu'lxust, sis qo'tsE mEtsal'lIyut;
namk’ sis kusu£tsi Lowa'txayusxam, sis qo'tsE k'tslayu'Ll tas
10 niElla'stEmxtau s-llqe's.5 Tem yEa'lnx, “K’-kus Lahai£t! tsima'a.’7
Temun'hu mis Ik’a'tsllLx, tem kuita'yususx. Temun'hu mis k’eal',
tem hl'k’e qauwa£a hi'k’e qau'k'eai yEal'nx, mis tsa£tl Laa'mxayutx.
Is I'mstE tem kus Lahai£t! mEtsal'lIyut.
Temun'hu qalpa'lnx tsima'lnx tas mEhaihaya'tEmxt-s-lIqe's.
15 Tem qauwl's kus su'ln tsimal'nx. Temun'hu mis Ik’a'tsllLx, tem
kwlta'yususx. Temun'hu mis k’ eal', tem hl'k'e qauwa£a qau'k’eai
yEal'nx, mis Tlya5 Laa'mxayutx, las hl'k’e mis tsaXhl'sxa mEts!u'-
lxust, sis qo'tsE mEtsal'lIyut, sis su'ln Lowa'txayusxam. Temun'hu
qalpai'nx kus nuns tsimal'nx. Temun'hu mis k’eal', tem hl'k’e
20 qauwa£a qau'k’eai yEal'nx, mis tsa£tl Laa'mxayutx. Is I'mstE tem
kus nuns mEtsal'lIyut. Temun'hu a'ng’I tem hl'k’e qauwa£a ta'xtl
si'lkustEx. Qauwa£a hl'k’e la'tqat Ltlawa'it si'lkustEx. Temun'hu
mis qamll', tem k'Ets qalpal' Limk’i'lhlxamt si'lkustEx. Temun'hu
mis-axa qal'-slo, qalpal' tem Lpu'pEnhaut si'lkustEx, tem-axa lqat£at
25 tem-axa Lxwe'LxwIyaut tem-axa LEyan'hats lit.
Temun'hu 6 mis tsqa'mtllyu qauwa£a ta'xtl, tem k’-mun'hu
Lxama'nstoxs tas su'ln. Tem hl'k’e Is qauwal'-slo tayayu'lnx.
Qaha'lt Lpu'pEnhaut si'lkustEx, k‘auk‘ai'17 Llya£ nl'1 ts-haink’.8
Temun'hu tsxwa'tlyu si'lkustEx, tem k’-hl'k’e qauwa£a qau'k'eai
Lxamna'a. Temun'hu mis limla'ntsxasx,9 tem tsk’ui'tlyu tem
1 A considerably abbreviated version of the previous story (No. 2). Another important point of difference
between these two versions will be found in the fact that Farrand’s informant connects this story with the
episode of the “ Death of Grizzly Bear,” a narrative that has been obtained by me as an independent myth
(see No. 4).
2 A former Alsea village, situated about 8 miles north of the Siuslaw River — the present site of the Heceta
Head Lighthouse.
3 The passive voice is used extensively in the Alsea language.
4 tsiya'liyu horn.
6 It will be noticed that the informant uses alternately the terms feather and horn. A similar uncer¬
tainty as to the exact identity of the object was displayed by the narrator of the previous version.
6 Here begins the story of the “ Death of Grizzly Bear.” This part of the story is told very poorly. Many
incidents have been left out, which, however, may be supplied from the version obtained by me in 1910
(see p. 60).
7 k-ai'l + -auk\
8 Literally, “so that not anything inside his mind.”
9 mEl&n- TO KNOW.
FRACHTENBEUG]
ALSEA TEXTS AND MYTHS
57
3. The Universal Change
One day everybody (had) gathered at one place, (at) Ltowa'sk’, in
order that general dancing should be indulged in by all for five
nights. (Then) on one night everybody began to dance.
Afterward one pair of feathers were brought (in) in order that
everybody should try (them) on. The Bear put (the smaller feather)
on first and danced with it. And after he stopped at last, then every¬
body told him that it did not fit him. (He was told so) because it
was simply feared that, should he have a horn, he would be entirely
too dangerous, if he should have a horn (on his head) ; (furthermore,
he would be dangerous) when, after having turned into a Bear, he
should always wear (even) the smaller (of) the (two) feathers. Then
it was said, “Let that Deer try it on.” So after having put it on,
(Deer) danced with it. And after he stopped, then everybody told
him that it simply fit him beautifully. And it is for (this) reason
this Deer has a horn.
Thereupon again the larger (of) the (two) feathers was tried. First
the Grizzly Bear tried it on. And after he had it on, he began to dance
with it. And after he stopped, then everybody merely told him that he
did not look well in it, (because it was feared) that he would become too
dangerous, should he have a horn after turning into a Grizzly. Then
finally the Elk tried it on. And after he stopped (dancing with it),
then everybody told him that it fitted him very well. For that reason
Elk has a horn. Thereupon next day all (sorts of) things were done.
All kinds of games were played. And when night came, then dancing
was indulged in once more by everybody. And when daylight
appeared again, then shinny playing was indulged in by everybody,
and also target-shooting, and also spearing and guessing.
And after all (these) games came to an end, then Grizzly Bear was
going to be killed. So he was being watched everywhere. All (those)
by whom shinny was played (only) pretended (to play) in order that
he (should) not suspect anything. Then finally everybody became
engaged in a (pretended) fight because everyone was going to (take
part in) killing him. But when (Grizzly) knew himself (to be in
58
BUREAU OE AMERICAN ETHNOLOGY
[bull. 67
Lpilsui' ko'kus. Temun'hu tsimkwa£sllk‘ 1 tem k* le'tsik’s tsk’ui'tlyu,
temun'hu as qa'alt tem ko'kus Lpilsui'. Tem haa'tsE Lxwe'tsinx Is
t !Ewa'qtit-s-ko'xu, te'mlta hllal'nx, tem hi'k’e k' 111 Lowa'txayu tas
ko'xu. Temun'hu mis Ini'sk’iyu, tem qasuwa'lnx kus mEla'hatu,2
5 k’-qau'wls ayal'm Wusln'k’s LEa'laut, k’ai'I tal'Ln, sis k’i'mhak’s
wll. Te'mlta hl'k’e xu'sl kumkwl', tem hl'k'e plui' tem hl'k’e
yaa'qa haya'ntEx. Tem Is I'mstE tem kus k’ Ets hi'k’ e xu'sl kumkwl'
kus mEla'hatu, k’is k'im plui'mi, k'is hl'k’e Lhainal'du, la'lta mis
iml'stal kus ta'mink’ink’ .3 Temun'hu qalpa'lnx qasuwa'lnx kus
10 mEtl'yutxaut !l, te'mlta hl'k’e xu'si kumkwl' tem hl'k’e Lpa'ltkuyu
tem hl'k'e yaa'qa haya'ntx. Temun'hu qalpa'unx qasuwa'Lnx kus
su'stsEmxt. Tem tsa$tl nlsk’ ayal'. Temun'hu mis wl'lx Wusln'k’s,
tem tsqe'wiLX kwas mEhaya'tau 4 ^k’ya'tsx xamk’ ! haihayaH
ts-Itsal'sk' . Tem LEa'laux mis hl'tslEm ik‘ tsk'ituTnx5 hak’Ltowa'-
15 sk' tem Lpu'lsa awl'lau. Tem yEal'nx k’-tal'Ll sis wl'll. Temun'hu
Tlya8 qa/atsE temun/hu LEai'sx %’ awlTau. Temun'hu mis wl'lx, tem
qaal'nx ts-Itsal'sk'ik's. Temun'hu tkEllts hyu'Lx. Temun'hu mis
tqulk’I', tematsk’al'. Tem k’i'stinx Lx’i'ldut as Lpa'k’st !. Temun'-
hu mis-axa wl'lx, tem tllll'nx tas Lpa'k’st! Is xa'luxu. Temun/-
20 hu tsimal'nx k’-laa sis tsk’ui'tlyusxam.
K’au'k’Ets6 qaal' k’its-xama'liyuk’, k’is-axa ts-kusnu'nhayust !-
Exk'ik’s7 k’ lilhal'm. Temun'hu k’Ets8 ltsaln'xtlyu, k’is ma'ysxam.
“Hu + ,9 la-E'n tsa£tl k’Ex10 la'ltqalx Vni — “Taemuqwa hl'k’e sin
anal's. XampEnu'nsatxus k’in10 tsIn'stEnx. A'tsk’ai hl'k’e qaa'ltE !”
25 Temun'hu mis t!lll' Lpa'k’st, tem qudl'yux11 ts-xama'llyuk’ik’s.
Temun'hu mis stqwexwal', tem Lxunl'yu hata'hak* ts-Itsal'sk*
temun'hu qe'ntxa.
1 The people evidently intended to kill the male and female of the species.
2 Literally, “he has a glass (eye)”; l a'ha glass.
s This explanatory sentence was evidently interpolated by the narrator.
4 Namely, Wren.
6. Passive.
6 k-Ets + -auk\
7 kusnu’rihayust! nose.
8 The Alsea prefer to use in a narration the usitative tense, employing for that purpose the particles
k-Ets and k'is. The latter invariably requires that the verb shall appear with a future suffix:
9 An imitation of the bear’s growling.
10 The future prefix fc - is frequently introduced in the narration without denoting, however, a true future
tense.
Uld'tEq SOMETHING.
fbachtenberg]
ALSEA TEXTS AND MYTHS
59
danger), he escaped at once and began to swim (out) into the sea.
And his wife (also) ran away quickly inland, while theTnale (Grizzly)
swam out into the sea. In vain (one man) was (trying to) spear him
with a sharp stick, for he missed him, and the stick merely turned
into a rock. So then after (Grizzly) was far (out in the sea), Robin
was sent (and told that) he was to go first to Alsea to relate (the news),
in order that he might he watched should ho arrive there. But (Robin)
began to run a little, then stopped, and just looked straight (ahead).
And this is why the Robin habitually runs a little, then stops there,
and always looks at you, because he acted thus at that time. So then
again Rabbit was sent, but he (also) ran just a little (ways), then sat
down quickly, and just looked straight (ahead). Then Weasel was
finally sent. (To everybody’s) surprise he went far. And after he
arrived at Alsea he went to the Little Old Man (Wren), who was living
alone (in) his large house. Then he kept on telling him that a man
(Grizzly) previously (mentioned) had been (permitted to) escape from
Ltowa/sk' and (that) he was coming here (by) swimming. Then (Wren)
told (Weasel) that he would watch for him, in case he should arrive.
And then not long (afterward) he saw that (man) coming nearer. And
after he arrived (there) he took him into his house. Then he built a
fire for him. And after (Grizzly) began to feel warm, he fell asleep.
Then (Wren) left him (in the house) in order to look for pitch. And
after he returned he began to heat the pitch in a clamshell. Then he
began to try in what way he could escape quickly (after having
killed Grizzly).
He would go into his mouth and would come out again through
his nose. And when (Grizzly) would start up suddenly, he would say
‘Hluuuh! what in the world art thou doing?” (To which Wren
would reply) : 11 Just keep still, my friend; I am cooking the food thou
art going (to eat). Just keep on sleeping!” Then finally when the
pitch was hot, he began to pour it into his mouth. And as (Grizzly)
kept on kicking, one side of his (Wren’s) house broke down (falling on
Grizzly) who thereupon died.
60
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
Is I'mstE tem kus ’I'mstE ts-hllkwal'sk’ kus kusu'sau/ la/lta mis
imi'stal kus ta'mEnk'ink*. La/k'Ets hl'k'e is Ila'-slo, k’ilta's1 2
Iqaa'yusxam.3
4. Su'ln ts-qe'k'Ik* 4
Grizzly His Story
(Told by Tom Jackson in 1910)
K' exk' al'-slo ts-hl'tEk*. Mun/lil Lau'ltsut.5 Qauwa£a hl'k'e laa >
5 k'exk'ak. K’-Lxama'nstoxs kus su/ln. Temun/hu k'e'a I'mstE
It la'mslyu-slo. Temun'hu waltsa'lnx ko'kus-Em. Temun'hu mis
lk‘ a'xk' lyu-slo, tem pxepxeltsusi'lt !xamt si'lkustsx. 1 1 K’ -uku u'k' -
En qauwl's Lohal'm?” 6 Temun/hu yasau£ya']:nx. “K'-uku mE-
haya'tau mEt !olu£t‘7 qau'wls Lohal'm.” Temun'hu k'e'a hilkwai'-
10 sal'nx. Tem hak'i'm 8 tem qauwa£a hl'k' e la/tEq Lohal'xa. Temun/-
hu is Itowal'-slo temun/hu yasau£ya'lnx. uK'-uku kus xe'ltkwat-s-
hi'tslEm Lohal'm.” Tem lLasxal'xa.9 Temun/hu yasaueyaTnx,
uLaa/s-uku kus kusu£tsi Lohal'm.” Temun/hu k'e'a hllkwal'salnx.
Temun/hu mis Lo'hastEx, tem tsilhal'. Tem-axa hak'Eqau'x wahau'-
15 hinx, “LO'hEx-au sin anal's!” K'u'kuts10 mun'hu qa'hait Lohai',
te'mlta Tlya2. K'u'kuts 10 qaa'ltE Inal'x, k'is-axa k’im siplui'm.
Tsumu'sumyuk’ is pl'tskum tem hala'tsl i'mstatxu qalpal'. Temun/-
hu sudaa/stk‘emyuk* is pl'tskum temun'hu tla'mstxam11 k’-ta'axtl
mun'hu Lxama'nstoxs. Temun'hu k'e'a hilkwalsayu'Inx. Te'mlta
20 hl'k'e Tta'hana iltqa'lnx, temun'hu tsk'ui'tlyusxa, yi'huyal. Qald'-
sik’sl5 12 px’ilmlsal'. Tsitsk' layti'lnx, mis ta'ptEx qalo'sik's, te'mlta
hlltxa'lnx. Temun'hu Lpilsui' tsla'yEqa 13 hi'k’e ku'kus-auk'-slo.
Tem Ik' a'xk' examt si'lkustEx. K’-Lhanal'ln, na'k’-slo 14 mun'hu
px'ilmlsal'm. Tsaa'mE nl'sk* ku'ku, temun'hu tsllqal' k'a'ku-slo.15
25 Temun'hu pxe'pxeltsusl'lt !xamt si'lkustEx, k’-qau'k’-E'n mun'hu
ple'xai as mEhaya'tau.16 Te'mlta hi'k’e qauwaea u'k'eai silui'xasx,
1 An explanation of Wren’s small size and his ability to enter even the smallest places.
2 k'is + Urn .
3 In the original manuscript the collector left space in which to fill in the remainder of the story, hut evi¬
dently did not have an opportunity to carry out this purpose; hence the rather abrupt ending of the myth.
This version differs from my own (see next story) in that here Grizzly’s death is accomplished by means of
pouring hot pitch into his mouth instead of boiling water. For parallel stories among the other tribes of
this region see Leo J. Frachtenberg, Coos Texts, in Columbia Univ. Contribs. to Anthr., i, pp. 101 et seq.;
Lower Umpqua Texts, ibid., iv, 94; Shasta and Athapascan Myths from Oregon, in Journ. Amer. Folk-
Lore, xxviii, 214 et seq.; Sapir, Edward, Takelma Texts, pp. 123 et seq., and Yana Texts, pp. 203, 216.
A similar story was recorded by me among the Molala Indians.
4 This story is a fuller version of the second episode of the previous myth. See p. 56.
5 walls- TO INVITE.
6 The narrator has evidently left out a considerable portion of the story, which may be supplied from
the Coos version. There a toboggan-like stone structure is put up on the top of a hill, and the different
animals are asked to climb up and slide down. On the top of this structure some one is stationed, armed
with an ax ready to kill Grizzly should he climb up. See Frachtenberg, Coos Texts, pp. 90 et seq.
i Literally, “He continually purrs.”
s hah’- + k’im.
s Literally, “ He (says) no to himself.”
10 k’Ets-+-uku.
Footnotes continued on p. 61.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
61
For that reason (it is) that Wren acts that way, because he was
acting thus at that time. Even in the small(est) places he can usually
squeeze himself in.
4. The Death of Grizzly Bear
Many people had come together apparently to invite (Grizzly).
Everybody had assembled (there, because) Grizzly Bear was going
to be killed. Thus, indeed, all had agreed. Then at last he was per¬
suaded (to come to) the edge of the ocean. And after all had assem¬
bled, then (the following) question was being asked of one another:
1 1 Who will climb up there first ? ” Then finally it was said repeatedly,
“Little Old Man Raccoon shall climb up there first.” Then, verily,
he did it. And after that everybody (else) began to climb up. And
afterward it was said again and again, “Some better man (Grizzly)
shall climb up there.” But he refused (to lend) himself (to such a
thing). Then it was said again, “Let Black Bear climb up there.”
Then, verily, he began doing it. And after he arrived on top he began
to sing. Then he called down from above to (Grizzly Bear), “Climb
up here, my friend!” Now (Grizzly Bear) was pretending to climb
up there, but (in reality he was) not (climbing at all). He would
constantly look back (and) would (then) slide down again. And on
the second day the same (thing) as before was done. Then finally
on the fifth day it was agreed at that place that (Grizzly Bear) must
needs be killed. Then, verily, (everything) was arranged. But it
was done badly, wherefore he ran away quickly (and) disappeared.
He began to go toward the sea. He was frequently shot at, after he
jumped into the sea, but he was (as) .frequently missed. Then (after
he escaped) he began to swim straight in a western direction.
Then (again) all the people assembled together. He was going to
be watched to whatever place he (might) go. (At first) he went far
out westward, then he straightened (his course) in a northerly direc¬
tion. Then the question was put by the people to one another,
who was going to go to that Little Old Man (Wren). But everybody
simply feared (for) his own (safety) because the place was exceedingly
11 An obscure form. Would seem to consist of tiams- to agree; -sti passive, and perhaps -Em suf¬
fixed particle.
12 Contracted for qalo'sik-s-slo.
13 Instead of tslal'qa. The additional syllable is due to the affected pronunciation of the narrator.
14 Contracted for nd'k-ik’s-slo.
'b Contracted for k-a'kus-slo .
16 Namely, Wren.
5
10
15
20
25
30
35
62
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
la'lta mis tsa£hi'sxa ni'sk‘-sld. Tem qau'wis qasuwa'lnx kus mEti'-
yutxauth. Temun'hu k’e'a kumkwi', te'mlta k’im Lpa'ltquyu.
K' Ets hi'k’ e yaa'qa ha'nx. Tem ta'axti qalpa'lnx qasuwa'lnx mEha-
ya/tau mst !oluH2 Temun'hu k’e'a kumkwi'. Yiya£ tsaa'mE qaa/-
tsE kumu'kwau, te'mlta k’i'luk’slo 1 2 tliyai'xa, te'mlta hi'k' e sun'-
q !ustxa£yai' is hak* le'tsal. Temun'hu qalpa'lnx qasuwa'lnx kus
Lahakt!. Temun'hu k’e'a wustdinai'. Temun'hu kumkwi', te'mlta
hl'k’e niEta'pix, tem plui' k'im. Tem qalpai' xe'tsuxu, te'mlta
hala'tsi i'mstE. Tem sudaa'stk'emyuk' tem hi'k’e mun'hu k’eaTxa.
Temun'hu qalpa'lnx qasuwa'lnx kus mEla'hatu. Temun'hu k'e'a
wustlinai', temun'hu kumkwi'. Tiya6 qaa'tsE kumu'kwau, tem
npilu'yusxa.2 Yaa'qa hl'k'e haya'ntEx, k'Ets hi'k’e nunu'sitxa.
Tem qalpai' xe'tsuxu, te'mlta hl'k'e hala'tsi i'mstatxu. Temun'hu
sudaa'stk'emyuk‘ tem hl'k'e mun'hu k' eai'xa. Temun'hu qalpa'lnx
qasuwa'lnx kus pa'ap!. Temun'hu k'e'a wust linai'xa, temun'hu
kumkwl'xa. Mukumu'kwasyaux. Yiya£ qaa'tsE kumu'kwau tem
tpai' k’ilu'k’s, tem Lpilsui'xa. Yiya£ qaa'tsE Lpalun'sau, tem-axa
mun'hu k' !iqai'. Piltkwai'xa, mis k' la'qstEx. iLiya£ qaa'tsE
pila'tkwax, tem qalpai' xe'tsux11. Mukumu'kwasyaux. iLiyae tsaa'mE
qaa'tse mukumu'kwasyau, te'mlta k'Ets hala'tsi tpai' k’i'luk’s.
Ltuin'xa, te'mlta hi'k’e qaiti'-axa tspui'tiyu. Te'mlta hala'tsi
mELpalun'sasyaux. iLiya£ qaa'tsE Lpalun'sau, tem-axa k' !iqai',
temun'hu piltkwai'. Tem tsu'nk'xEk’emyuk’ hala'tsi i'mstatxu.
Temun'hu sudaa'stk* emyuk’ tem qaai'xa hi'k’e ik’-spai'x-slo. Tem
tai£ mun'hu. Mis qa'sal, Yiya£-axa qalpai' k' lilhai'.
Temun'hu qalpa'lnx qasuwa'lnx kus su'stsEmxt, k’-qo'tsE ayai'mi.
Temun'hu pxe'ltsilsai'. “K'in ni'-En LEa'lauwi tu mEhaya'dau, sins
tsqe'wiLi?77 — “Mun'hu sxas tsqe'wiui, k’Exs LEa'lauwi: ‘Tsk’itu'lnx
as su'ln/ Xa-haa'lqa ayai'mi, xa-LEa'lauwi, ‘Xa-wahauhitxai'm is
silo'qwiyu, k’ai'i Yiya^ k’ la'qEstoxs, na'mk* sis tsqe'witsu.7 77
Temun'hu k’e'a ayai'xa. Tai£ mun'hu. Mis kumu'kusal, Tiya£
na'k’eai hai'haitxai'.
Temun'hu mis tsqe'wiux, tem LEa'laux. “Tsk’etu'lnx ata's pLxa'-
mnatxaunx.77 Temun'hu pxeltsusai'nx/£Temx-E'nmun'hu ta'xti?77 — •
“A'a, nix k’in 3 Lp !i'xtauduxu, ildi's k’in 3 spaa'yautEmuxu.77 4 —
“K’eai'sa, k’in-E'n iltqai'mi?77 — ££A'a, LEya'saulnxax: £Xa-wahau-
hitxai'm as silo'qwiyu.7” Temun'hu k’e'a hilkwaisai'nx; wahau-
1 Simplified for k-i'luk-s-slo.
2 plii- TO STAND.
3 Not a true future.
4 split- to bring; -Emutu indirect object of second person.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
63
far. So first the Rabbit was sent. lie began to run, indeed, but
sat down suddenly and kept on looking straight (ahead). So neces¬
sarily little old man Raccoon was sent again. Now he began to
run, indeed. He was not running very long when he turned off
toward the water and simply began to feel around with his hands
along the edge of the sea. So this time Deer was sent. He, indeed,
was willing (to go) and began to run. But he merely jumped (a
little ways) and stopped there. Then he started out again but (did)
the same (thing) as before. And at the fifth time he gave up entirely.
Then next time the Robin was sent. He, verily, agreed (to go) and
began to run. He was not running very long when he suddenly
stopped. He just looked straight (ahead) and began to eat for a
while. Then he started off again but did the same (thing) as before.
Then finally after the fifth (attempt) he merely gave up entirely.
Then this time the Mink was sent. He, indeed, was willing (to go)
and began to run, (but) he was running slowly. (And) he was not
running very long, when he jumped into the water and began to
swim. Nor was he swimming very long when he went back ashore.
He sat down after he came ashore. He was not sitting long when he
started out again. He was running slowly. He was not running
slowly very long when he jumped into the water as before. He
began to swim but floated back right away (to the bank). Then
again he swam slowly as before. He did not swim long when he
came ashore again and sat down. At the fourth attempt the same
thing was done as before. Finally, after the fifth attempt, he
entered where there was a hole. And then he merely (disappeared).
He did not come out again after he had gone into (that hole).
Tiien at last once more it was done— Weasel was sent. He was
about to start and asked, “What shall I be telling that Little Old
Man after I shall come to him?” — “Now when you come to him
thou shalt tell him constantly: ‘Grizzly Bear was (permitted to)
escaped Go thou quickly, thou wilt tell him, ‘Thou shalt invite the
cold weather, so that he can not come ashore, if he should come to
theed” Now, indeed, he started off. That was all. As he ran he
did not rest anywhere.
Then after he came to (Wren) he told him, “The one who was
destined to be killed was (permitted to) escape.” Then (Wren)
asked him, “What doest thou want now?” — “Well, I am coming to
see thee. I am carrying a message for thee.” — “All right, what am
I to do?” — “Well, thou art being told (thus), ‘Thou art to call for
the cold weatherd” Then, indeed, he did it; he invited the cold
64
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
,ne
Las
hltxal' mun'hu is silo'qwlyu. Silqwl'yu-slo yal'x-auk’ Is hai1
kus qa'los te'mlta Ik’iml'yusxa.1
lAa Is ltowaI'-sl5 te'mlta mun'hu LEai'sx ku'kus Is qa'l5s qo'tsE
mun'liu kwas auli'. Hi'k’e mun'hu tslal'qa qo'tsE Lp ll'xtaux.
5 Temun'hu mis qa'stEx, tern iiaa'tsE k’ liqal'xa. K’Ets hauwl'i hl'k’e
k’ lets wl'lau, k'is-axa k’im sta'lk’Iyusxam ku'kus. Temun'hu sudaA-
stk’emyuk’ temun'hu k’e'a k’ la'qstEX. Temun'hu hl'k’e qayu'tau 2
as mEhaya'dauk’s ts-Itsal'sk’. Temun'hu mis tsqe'wAx, “ Ya'tsxax-a
sin anal's V1 — “A'a, k’in-uku-a' tsa6tl na/k’s aya/saltxam?”— “TkE'-
10 11 ts lit- auk* tEha'm itsal's 1 Tsaa'm.En silo'qutsxaA Temun'hu k'e'a
hilkwalsal'nx. Pilin'. Alya6 tsaa'mE qaa'tsE pl'ulax, temun'hu
tqulk'I'xa. K*Ets hata'mE Alya6 ts lowal'nx-slo. A'tsk’alx-au ts-
haink*, mis tqulk’I'xa. Temun'hu pxeltsusal'nx. aA'tsk*aIx-au-a'
hamhai116 V1 — “A'a.” — “Na'mk’ sxas tqaia'ldl ltsk’I't,k’Exs tsk’itxe'-
15 xasxamA— 1 “K’eai'sa, k*in k*an'tsus tsk’itxe'xasxam.’’ Temun'hu
k*e'a hilkwalsal'nx, te'mlta hl'k’e qaitl' atsk'al'. Haa'pa ts-xama'-
llyuk* atsk’al'. Temun'hu k* lilhal' as lEya'tsit, tern ayai' pELpa'-
k’stxat.3 Temun'hu mis mEqami'nxa Lpa'k’st lExk., tem-axa mun'hu
yaalsal', tem-axa munhu wl'lx ts-Itsal'sk’ik’s. Te'mlta kl'k’e I'mstE
20 tsk’I'x na'mk’ sas4 k’e'stanx. Temun'hu silxwal'nx ts-Lpa'k’stExk’.
Alya6 qaa'tsE Laa'la 5 ts-Lqe'sk’, as Lpak’stl, te'mlta Iqou'tsxa.
“Hen, la-E'n tsa6tl kwa'sEx la'ltqalx? 6 Pqen'xsEx. K*in-uku tkwa'-
yuA — “ Alya6, a'tskExai qaa'ltE sin anal's I Ham pEnu'nsatxus k’in
tsIn'stEnxA Temun'hu k’e'a atsk’al'xa qalpal'. Tqwai'xk’ila6ts-
25 auk’-slo atsk’al', 'pal'nx ts-xama'llyuk*. Temun'hu as mEhaya'dau
tsimal'xasx. K’u'kuts qaal'xa ts-xama'llyuk’ik’s, k*is-axa Lk’ !a'-
Ihlyusxam hak’tskwai'salyust Ak’. Hl'k’e mun'hu na'k’eai k’Ets
sa'ptEx, tem-axa k’i'mhaisl k’ lila'hal. K’is-axa qalpal'm qaal'm,
k’is-axa Lk’ la'lhlyusxam k’Ets-kusnu'nhayust lik’-slo. K’is-axa qal-
30 pal'm qaal'm ts-xama'llyuk’ik’s, k’is-axa qalpal'm Lk’ la'lhlyusxam
hak’ts-pa'halyustlemk*. Temun'hu mis Lxal'nx, tem-auk’ txal'nx
ts-haink\7 “Alya6 na'mk* lla'tqadEmtsA Temun'hu mis tsaa'mE
Laa'ltEx ts-Lqe'sk’, A’as Lpak’stl, tem-auk* mun'hu k’ liqayuAx.
Aya'yusx, tem-uku qutl'yux11 ts-xama'llyuk’ik’s. Temun'hu Lk’ !a'-
35 lhlyu temun'hu hapE'nk* psank’tsuwal'nx. Temun'hu tslnpal'xa.
Hata'hak* ts-itsal'sk* Lxunl'yu. Alya6 qaa'tsE tsaa'mE tslna'pal,
temun'hu mEala'k’tuwaux. Alya6 qaa'tsE temun'hu LEa'lk’inlyu.8
Tem-axa mun'hu qaal', te'mlta mun'hu k’e'a qe'ntEx.
i Simplified for lElk'imi'yusxa; Lk-i' mis ice.
* qaitu- to drop, to leak.
3 Lpdk-st\ PITCH.
4 Abbreviated for misas; mis when; as demonstrative pronoun.
6 Abbreviated for Lad'latxa.
6ld'tEq SOMETHING.
7 Literally, “Inside he pulled it his mind.”
*d'lik-an quiet.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
65
weather (to come). It got terribly cold all over the world. Even
the ocean turned into ice.
Long, long afterward (Wren) looked westward into the sea (and
saw that) it was he (Grizzly Bear) who was approaching now. lie
was just coming straight toward him. Then after he had entered
(the hay) he (tried) in vain (to) come ashore. As soon as he would
reach the shore he would quickly slide back into the sea. Finally,
at the fifth attempt, he came ashore, indeed. Then he just dropped
(exhausted) at (the door of) the Little Old Man’s house. After he
came (nearer) to it (he asked), “Art thou home, my friend
“ Indeed, for what cause should I have gone away anywhere?” —
“Build a fire in thy house! I am very cold.” So he did it, indeed.
(Grizzly Bear) began to warm (himself). He was not warming (him¬
self) very long when he began (to feel) hot. He did not seem to
pay much attention to (his) surroundings. He felt sleepy because
he was hot. Then (Wren) asked him, “Dost thou feel sleepy
“Yes.”— “ If thou wan test to lie down, thou (canst) lay thyself
down.” — “All right; I’ll lay myself down for a little while.” Then,
verily, he did it, but fell asleep right away. He began to sleep (with)
his mouth open. Then (the man) who lived (in the house) came out
and went to gather pitchwood. And after he had much pitch he went
back and arrived once more at his house. But (his visitor) just lay
(there in the) same (way as) when he left him. So then he began to
melt his pitchwood. (The object of) his boiling, namely, the pitch, was
not cooking very long when (Grizzly Bear) woke up. “LIen, what on
earth art thou doing. It makes (a bad) smell. I’ll swallow thee.” —
“Oh, no! Keep on sleeping, my friend! I am cooking thy future
food.” Then, verily, he began to sleep again. He lay on his back
(and) opened his mouth. Then the Little Old Man began to practice
(by) himself. He would step into his mouth (and) would come out
again suddenly from his ear. Wherever there happened to be an
opening, he would come out again through that (hole). (Then) he
would again step into (his mouth and) would once more come out
quickly. And after he was through (with) it he said to himself,
“He will never (be able) to do me (any harm).” So after his (object
of) cooking, namely, the pitch, was boiling very (hard), he brought
it in for him. He went with it and poured it into his mouth. Then
he went out quickly and began watching him from the outside.
Now (Grizzly Bear) began to writhe. One side (of) his (Wren’s)
house fell down. (But) he was not twisting very long and gradually
quieted down. (It was) not long when he became motionless (alto¬
gether). Then (Wren) went in again; but, verily, he was dead at
last.
96653— 20— Bull. 67 - 5
66
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
Qalpal'nx k'Ets-axa qasuwal'nx kwas tsqewllt lI'wiLx. “Xa-axa
mun'hu ayal'mi. Mun'hun Lo'iltx.1 Xa-axa ayai'm LEa'laut.”
Temun'hu lue'a hllkwalsal'nx. Tlya* qaa'tsE pal''yuxu ts-hl'-
tEk'-slo, temun'liu tsqe'wulnx. Hak-au£ tas hl'tslEm k-exk-al'xa.
5 Pxe'pxeltsusl'it Ixamt si'lkustEx. “K*-la'-En mun'hu mEhllkwal'-
8111?” Tlya5 qaa'tsE LEyo'lallnx, temun'hu tla'mstxam, k’-liau'k's
hl'k-e ^'ta's le'wl' pitsust Ixauwa'ln. ^K’-na'ks-En ts-k'a'ltsiik-
pitsust Ixauwa'ln V’ — “K/u'ku-slo, k'is-axa Ita£ k* !e/tsk,ik*-slo.,; 2
Temun'hu ts-hln/q Isk* k’is k-a'ku-sl5 pitsust Ixauwa'a. Temun'hu
10 ts-hatsl'lalk* k'is hun,k*i pitsust Ixauwa'a.3 Temun'hu I'mstE
tla'mstam. Temun'hu tslsa'lnx. Temun'hu mis a'mta Itsal'slnx,
tem-axa mun'hu Ik'xe'-slo.
Mun'hu Itla'mslyu.
5. S^u'ku, the Transformer 4
(Collected by Farrand in 1900)
Tern psi'nLxat-s-hl'tslEm ya'tsx, lhiya£lt lEnu'tiLx. Lxu'mta kwas
15 xam£, tem kusuHsi kwas xamk5 Temun'hu ]Llya£ qaa'tsE mu'-
kusiix 6 yatsx, tem ma'yExa kuts-hi'yak’aux. “Tsaa,mE hl'k’e
xe'lLk’e stis 7 mEla'mxadoxam.’’ Temun'hu k’e'a Tlya6 qaa'tsE
saux 8 mun'hu k*e'a mEla'mxadoox. Qau'wls kus S£u'ku ma'mhat-
sax.9
20 Temun'hu Is xa'mEt-s-pl'tskum tem mEya'saux kus S£u'ku
ts-qwa'nk*. “K*in ayal'm Lxd'ldut Is hl'tslEm na'k*s.” Temun'hu
ustalsu£yal'nx qakuts-mu'tsk*ak’,10 te'mlta Ta^yal'nx. Te'mlta
hi'k’e qaa'ltE ysal'nx qakuts-mu'tsk-ak*. Temun'hu k*e'a spal'tx.
Temun'hu mis k*aux ayal'mi, te'maux mun'hu spal'tx kutsl'tsk- I-
25 ik’aux.11 Te'maux mun'hu Tiya6 qaa'tsE ya'xau, temau'x mun'hu
1 wll- TO KILL.
2 This, according to the narrator, accounts for the meanness of the southern and eastern tribes— the
Siuslaw and Kalapuya Indians.
2 Compare Frachtenberg, Coos Texts, p. 48.
4 This myth is told poorly, there being numerous omissions concerning the identity of the principal
actors, due undoubtedly to the fact that the story was first narrated in English and then translated into
Alsea by another informant. In spite of these deficiencies, however, it is by far the most important myth
in this collection. Aside from its linguistic value, it throws considerable light on the position of Alsea
mythology with relation to the folklore of the neighboring tribes. Thus it proves that, in common with
the other coast tribes of northern California, Oregon, and Washington, Alsea mythology has a distinct
character to whom is assigned the role of Culture Hero and Trickster. This Culture Hero is not to be con¬
fused with Coyote, who maintains throughout Alsea folklore a separate position as Transformer and (chiefly)
Trickster. S£u'ku is unquestionably identical with Entslx of Chinook mythology, “ Earth-Maker” of
Maidu folklore, Daldal of the Takelma, Ha/tcit! of the Coos, and Xowadaci of the Joshua Indians. See
Boas, Chinook Texts, pp. 113 et seq.; Dixon, Maidu Texts, pp. 4 et seq.; Sapir, Takelma Texts,
pp. 21 et seq.; Frachtenberg, Coos Texts, pp. 20 et seq.; Frachtenberg, Shasta and Athapascan Myths
from Oregon, pp. 224 et seq. This story contains, in addition to the cultural exploits of the Transformer,
many well-known episodes recorded also among other tribes, as Stealing of Fire, Skin Shifter, Magic Flight,
Diving Contest, and Growing Tree. Both my informants claimed never to have heard this myth; but
their negative testimony must be taken cum grano salis, since Tom Jackson was, relatively speaking, a
young man, and William Smith had an exceedingly faulty memory.
5 S£u'ku was the third.
6 Abbreviated for te'mkusiLx.
7 Contracted for sis'tis; sis + -st.
Footnotes continued on p. 67.
FRACHTE N BE KG ]
ALSEA TEXTS AND MYTHS
67
Now once more (Wren) sent back (the man who) had come to him.
“Thou wilt go back now. I have killed him at last. Thou shalt go
back to tell (this).” Then, indeed, he did so. lie had not been long
gone (from) his people when they gathered around him. From
everywhere the people began to assemble. They were continually
asking one another, “What will be done now?” It was not talked
long about when it was agreed there (that Grizzly’s body) was to be
scattered over the world into different directions. “Where shall his
heart be scattered?” — “To the south and also to the east.” And
his sinews (somebody) was going to scatter to the north. And his
llesh he intended to issue right here. Now thus it was agreed (by
the people of) that place. Now (his body) was divided. And after
it was divided up entirely then all the people separated again.
Now it ends.
5. S£u/ku, the Transformer
♦
Now three persons were living; they were (related as) cousins (to)
one another. Beaver (was) one and (Black) Bear was the (other)
one. And now (it was) not long that these were living (together)
when their (two) cousin (S£u'ku) said, “Very good (it would be) if we
two should have children.” And then, verily, (it was) not long (after¬
wards) when they two had at last children. First S£u'ku had a child.
And then one day S£u/ku’s son was saying to (his father), “I will go
to look for people somewhere.” Then his younger brother repeat¬
edly wished to follow him, but he steadfastly refused (to take) him
(along). Nevertheless, his younger brother spoke to him constantly
(about it). At last, indeed, he took him along. And now when they
two were (ready) to start, they two took along their (dual) arrows.
And now they two did not go long when they two finally arrived (at)
s For mi'saui. For example, SJu'ku and Beaver.
9 Simplified for mEma'hatsax.
For example, Beaver’s son.
I* 1 Contracted for kuts-tsi'tsk-Hk-aux; ku- demonstrative; ts- ... -k- possessive; tsl'tsik-! arrow; -aux
3d person dual.
68
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
wi'lx nak’ Ik’ a'xk’ examt siii'kwEx. Temun'hu qalpa'Lnx kus la%
temun'hu Lkumu'kwalt siii'kwEx. Temun'hu k’Ets L5'qutunx? k’is
mun'hu hahayu'ln. Te'maux hi'k’e mun'hu p le'xai hak’-qalxaVai'-
slo. Temun'hu mis LExe'Lk’iyu kus pi'tskum/ temun'hu k’eai'-slo
5 ts-hl'tEkq k’ai'I Lnu'nst si'lkustoxs k’an'tsus. Temun/hu yEa'lnx kus
mEsha'lslatsLo kus pa'lkun, k’-tai'Li kus qa'qalpau1 2 hu£tsk’ hiu
hi'tslEm wil, sis yu'xu Lnu'nst sili'kwi. Temun'hu pP'tqEx k’e'a kus
mEsha'lslatsLo hak’In'hi kwas qa'qalpau. Temun'hu Tiya2 qaa'tsE
temun'hu p II'xtEstEx. Temun'hu mi'saux tsqwa'nkutx, te'maux
10 hi'k’e squli'. Tern ma'yExa kus mEna'tet. “Laa'stis Loqudi'i,
k’i'stis-axa kumkwi'yusi.” Te'mlta ts!il5'xweLx qa'kus qala'xstet
sis Lixqe'i. Temun'hu Ttya6 qaa'tsE temun'hu ta'axti p Il'xanx
qau'kus 3 qala'xstet. Temun'hu Loqudi'nx tem-axa aya'yususx.
Temau'x-axa mun'hu kumkwi'. Temun'hu haa'tsE Valhai' kus
15 mEsha'lslatsLo, te'mlta ^Liya2 xu'si tskwayu'lnx. Tem-uku hi'k’e
mun'hu mEtsiya'kauxa VEts-Valhai'tExk’. Temun'hu Viya5
qaa'tsE tern k’Ets mun'hu k’ lilhai' kus mEna'tet as LEya'tstiLx,
te'mlta k’Ets mun'hu tskwayu'Lx kus mEsha'lslatsLo. Tern k’Ets-axa
mun'hu Valhai itsal'sik’s. “Ni'tsk’-E'n mu'kus 4 pi'usxai kus
20 mEsha'lslatsLo? Hata'mE ha I'mstE L5qudi'lnx kupi'n tlawa'yu.”
K’iLxa's hi'k’e phainsa'ln.5 Temun'hu k’e'a p li'xtEstEx, te'mlta
k’e'a I'mstE mu'kus pi'usxai. “Kumkwi'yusLnx-axa5 kupi'n t !awa'-
yu.” Temun'hu Ltsuinxwe'lt !xamt si'lkustEx,5 “Ustitai'tistaux haa'-
Iqa!” Te'maux mun'hu k’e'a ustita'unx, Temun hu Tiya5 qaa'tsE
25 te'maux mun'hu LEai'sunx, tern k’Ets mun'hu ma'yExa kus Mo'luptsi-
ni'sla. “Xe'iLk’istaux ha'ltqait !,6 yu'Ltistaux V’ Temau'x mun'hu
tsqunkwa'lnx. Temun'hu saux tsqe'wuLnx, temun'hu tsxwa'diyu
si'lkustEx. Temun'hu Tiya6 qaa'tss temun'hu Iqant'uyu'lnx 7 kus
qala'xstet. Temun'hu tsk’uiti'yususx qa'kuts-mu'tsk’ak’ kuts-pa'-
30 mintk’aux. Temun'hu mis tsqwanu'klnx, hints !i'nx ts-hain'kq tern
tpai' k’i'luk’s. Tern haa'tsE x’ildi'Lnx, te'mlta ^iya6 xu'si na'k’s
LEai'sunx. Temun'hu Tiya5 qaa'tsE tern LEai'sunx ‘k’-axa aili'k* I
ni'sk* ya'xau. Tern k’Ets mun'hu qalpa'Lnx us tita'unx. Temun'hu
mis tsqwanu'knnx, tern k’Ets mun'hu qalpai' tpai' k’ilu'k’S’ Tern
35 k’Ets mun'hu qalpa'Lnx x’ildi'Lnx, te'mlta k’Ets mun'hu 1’o'tsu
Tiya* na'k’s LEai'sunx. Temun'hu Tiya6 qaa'tsE te'mlta k’Ets
mun'hu qalpa'Lnx LEai'sunx }ui'xalit Ixak’s ^k’-axa aili'k’I ya'xau.
1 Literally, “ When the day became (cut into) two.”
2 The Yakwina equivalent for the Alsea pu'pEnhau. Literally, "a thing thatrolls.”
3 The M-diphthong due to vocalic harmony.
4 For te'mkus.
^ Passive.
6 la'tEq SOMETHING.
7 qant‘u - to knock senseless.
FRACHTENBERQ]
ALSEA TEXTS AND MYTHS
69
where many people had assembled. Then (there) something was
rolled, whereupon all were running (after it) . And when (ever) it was
caught much shouting would take place. Then they two finally came
(out) there from (their) hiding place. Then at noon everybody
stopped (playing), in order that eating (might) be indulged in by all
for a little while. Then (before that) the old woman Snail was told
(that she would have to) guard that ball (since) perchance, people
might arrive, while all the (others) were still eating. Then, verily,
that old woman lay face downward alongside of that ball. And then
not long (afterwards) she was (stealthily) approached. And after
they two came nearer they just stood still (at a distance). Then the
younger (of the two) said, “Let us two take it, (and then) we two
will run back with it.” But the oldest one was afraid to pass by her.
Then (it was) not long before the elder (brother) at last went to her
against his wish. Then he picked up (the ball) and ran back with it.
Then they two began to run home. Then in vain that old woman
began to shout; but she was not listened to (even) a little. (She
shouted until) she simply became hoarse from her shouting. At last
not long (afterwards) the youngest (of) the villagers came out
(of the house) and began to listen to that old woman. Then he
called back into the house : 1 1 What (does it mean) that that old woman
is calling ? Verily, it seems as if your toy was carried away.” Every¬
body was going to see (what was the matter). Then at last she was
reached, and, indeed, thus she was shouting, “Somebody ran away
with your plaything.” Then all (the people) began to coax one
another, “Follow them two quickly!” Then they two were pursued
indeed. Then (it was) not long before they two were seen, where¬
upon Coyote kept on saying: “Handle them two carefully! Get
nearer (to) them two !” Then they two were (gradually) approached.
And after they two were overtaken a general fight ensued. Then (it
was) not long before the older (of the two) was knocked senseless.
But his younger brother escaped with their (dual) booty. (Then he'
was pursued). And when he was (about to be) overtaken his spirits
despaired (about escape), and he jumped into (the) water. Then he
was looked for in vain, but nowhere was (even) a glimpse (of him)
seen. Then not long (afterwards) he was espied again, traveling
already far (away). Then again he would be pursued. And as he
was (about to be) overtaken he would jump into (the) water once
more. Then he would be looked for again, but just the same he
would not be seen anywhere. Then not long (afterwards) he would
be seen again on the trail where he had already passed (by). Then
5
10
15
20
25
30
70
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
Tem k'Ets mun7hu qalpa'uux ustita1 2 3 4 * 6 7Lnx, te'mlta k'Ets ko'tsu mun7hu
i'mstatxu. Temun7hu k'Ets sudaa7stk'emyuk' tern yu7xu Alya2
tsquna'klnx. Te'mlta k'Ets mun7hu qalpal7 tpaT7 ku'luk's. Temun7ku
mis tsqe'wuLiix 1 na/k's *k'kus ta/psal kdo'k's, temun7hu haa/tsE
x'ildl'Lnx, te'mlta Alya5 na/k's LEai'sunx. Temun7hu iLlyae qaa7tsE
tem LEai'sunx ik*aili/k*i nlsk’. Tem-uku mun7hu Lqxa'yutLnx is
hain£, temun7hu ta'axti Lxal'Lnx. Tem-axa mun7hu yipai'-slo ts-
hi'tEk*. Temun7hu mis-axa tsqe'wuunx 1 kus hl'tslEn kwas
Lxama'ninx, tem-axa tai£ ts-Lo'k’ik' spal'tEmuxV
Temun7hu-axa yaalsal7 kus pa'stuwFt!. Temun7hu mis-axa
tsqunkwal7 na'k's qai'kusaux3 aya/sal temun7hu mis Lxui'nx kuts-
haa/t!ak* ts-yai'xalt lExkq temun'hu ainai7. Temun'hu mis-axa wi'lx,
temun/ku LEa'laux kuts-ta'ak*,4 mis qani'yEmux11 ats-haa't !akv
Temun'hu ainai7 kuts-ta'ak*. Temun'hu qalpa'Lnx LEa'lauLnx kus
S£u'ku; mis Lxamna;yEmuxu kuts-qwa'nk*. Te'mlta iLiya£ ainai ,
tem-auk' hi/k,e txai'nx ts-haink'. “Qas la/tEq lii'tE iltqai'nx asi'n
qwan, tem k’in Taxaya£ 6 Lxu'ntidi?” 7 Temun'hu ti'ut 1‘wansxal7',
k'ai'I ayai'm. Temun7hu k'an'tsus qau'wis xaipui'nx kus piyae tem
qalpai'nx kus qa'sk- !im tem-axa kusildai's. Temun7hu mis Lxayal'tx,
temun7hu qaupai'nx temun7liu ayai7. Temun7hu mis ni'sk'xa,
temun7hu ainai7. “Qas la/kwais 8 iltqai'nx sin qwan tem k'in
iLaxaya£ Lxu'ntidi?” Temun7hu iLiyae qaa/tsE temun7hu wi7lx
na'tk'ik's. Tem k' !Eai7stsiLx kus kwl£ ik,tspi/udlm.9 Temun7hu
k-an7tsus qaa7tsE plui7, tem-auk' mun7hu t!xai7nx ts-haink*. “K'in
hi'tE mun7hu ni7i tqelkT'i? A'a, k'in tqelk'I'i as Hulo'hulo.” 10
Temun7hu ‘walhai'nx. “Hulo'hulo, Loqutai'syEm ! ” Temun7hu
k*e7a lq!ai7. Temun7hu mis wi'lyEm, temun7hu pxeltsusa'Lnx.
“Hani7k'tEx-E7n V’ 11 — A'ahak'au'k'tinA 12 — “Temta7xti-E7n mun7hu
sill'kwEx qai'k'Ex wili'tx?” — “A'a Lqa'tut T'sili'kwEX.” — “La7-
tEq-E7n ts-Lhi7tslEmsxamsk. ik'Lxama'nunx V’ — “A'a, S£u7ku ts-
qwa7nk' T'Lxama'nLnxA Temun7hu mis Lxai7Lnx qauwa£a intsk'i's
pxe'ltsusi'mst,13 temun7hu pxeltsusa'Lnx. “La'tqEx-E7n k* !a'qal,
1 Passive.
2 It is not improbable that the above episode may refer to the story of the Theft of Fire. The “ball”
guarded by Snail may represent the fire, as in the Molala version, where it is watched by Snake and stolen
by Coyote. My own informants claimed never to have heard any story concerning the stealing of fire,
but the absolute absence of such a myth from Alsea is highly improbable in view of the fact that most of
the neighboring tribes have it.
3 For qai'k-ikusaux ; qaik • Yakwina equivalent for Alsea hak-ni'k • whence.
4 For example, Beaver.
6 For example, S£u'ku’s son.
6 iwyas + -axa.
1 XUTl- TO RECOVER.
3 Evidently misheard by Farrand for l&i kwas.
9 Contracted for tspi'udiyEm; tspuit- to float; -^inchoative; -pju transitive.
10 Rendered by Farrand’s informant as “sole” and “skate.” Of my own informants, William Smith
rendered this word “halibut,” while Tom Jackson insisted that it means “flounder,” in spite of the fact
that Alsea has another term for “flounder” ( ma'lml ).
11 For Uak-nl'k-tEx-En\ nak ■ where.
12 Contracted for hak'k-au' -auk-tin.
13 Contracted for pEpxe'ltsusV yEmxust.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
71
he would be pursued once more, but just the same the same thing
would he done (by him). Now after five attempts he was not yet
overtaken, for he had jumped into the water once more. And now
when (the place) was reached where he had jumped into the water,
then in vain he was looked for; still lie was not seen anywhere. Then
(it was) not long when he was espied; he was already far (away).
Finally (his capture) was given up in despair, and (the pursuit) was
necessarily stopped. Then they turned back in a body. And when
they came hack to the man who was killed (previously) they only
took along his head.
Then the survivor went homeward. And when he came near the
place whence they two started and when he found his elder brother’s*
tracks he began to cry. Then when he arrived home he told his (own)
father that his elder brother was killed. Then his father began to cry.
Then again it was said to S^u'ku that his son was killed. But he did
not cry (at all); he just began to revolve in his mind, “ (I) wonder
what happened to my son that I can not get him back?” Then he
made himself (ready) to start out. First he rubbed some ashes in
his hands for a little while, then again he did this (with) some red
paint and also (with) some charcoal. And then when he finished he
tied them together and started out. And when he was far he began
to cry, “What (may it be) that did such a thing to my son that I
can not get him back?” Then (it was) not long before he came to a
river. Then he happened to look at (some one) who was floating in
a canoe. So he stood (there) for quite a while revolving in his mind:
“(I) wonder what shall I call him? Yes, I will call him Hulo'hulo.”
So he called out to him, “Hulo'hulo, take me (across) by means of
the canoe!” Then (that man) crossed over indeed. And after he
came (across) in the canoe he was asked (by S£u'ku), “Where art thou
from ?” — “Oh ! I am from the other side.” — “And what are they doing
from where thou art coming ?” — “Oh ! they are all dancing the murder
dance.” — “What kind of man (was he) who was killed?” — “Oh! (it
was) Sm'ku’s son who was killed.” And after his being asked all
sorts of questions was accomplished he was asked (again). “How
72
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
• /,
ci ii
mi' sEx-axa wi'lal kau'k-s ? YuxwI'sEx-a k- !a'qal V’ — -* ■ JLiya.
Hl'k-en Iku'wallLnx, te'min Lt II'LnalLnx 1 k* !e'tsik*s.” Temun'hu
mis Lxal'Lnx, temun'hu Lxama'nstEx, temun'hu qlnplYnx. Temu11'-
hu mis ql'nplnx, tern Lxauwal'stEX k’ilu'kbs, ya'sau: “Kfex Ylya£
5 laa, k’-tai£ Hulo'hulo xam Lan. K’-nu'nsitxu qas hl'tslEmY Temu11'-
liu mis lk-ts lai'tEmux11 2 kuts-La'qusinky temun'hu mElantal'nx
kuts-la'tEqlalk* qa'kus hl'tslEm.3 Temun'hu kuui' temun'hu Iq !ai\
Temun'hu mis wi'lyEm k*au'k*s, tem-auk* hl'k-e kui'nx kuts-xwe'-
xwek*. Temun'hu Ylya£ qaa'tsE temun'hu LkuwI'Lnx. Temun'hu
10 mis k* !e'tsk*is wI'Islhx,4 temun'hu xkwal' tern ayal' Itsal'sik’s.
Temun'hu Yiya2 qaa'tsE ya'tsx Is Itsal's, temun'hu niEliaya'nlx
hau'k’s. Temun'hu iLiyae qaa'tsE temLEai'sx kuts-qwa'nk* ts-Lo'k’ik*
ik*-uku qale'tsx Is xwen'slyust !. Temun'hu pk’ilwal' 5 ts-k* il'k’ik* .
Te'mlta k*Ets ma'yExa kus mena'tet. “Ka'lauxtsa6 tern kus
15 hata'mE tern kus-uku LEai'sx kus Lok‘ qale'tsx, tern kus ainal'
kus mEha'It?” Temun'hu ma'yExa as mElial'titsLo. “A'a, sxas
mElial'dI, Is I'mstE xam hilkwal's Lowa'txayusxam. Narnk* sis
Itsi'mxatu kus xwen'siyu, k‘is pk'ilu'xam xams k' !l'k*s.” Temun/hu
qamli'. Temun'hu Ylya£ qaa'tsE temun/hu Itsila'halsxamst 7 sk-
20 lkustEx. Qau'wls kus LEmlana'stiyusxamst tsilhak. ‘Yowa'qat-
auk’ kus S£u'ku ts-qwa'nk’ ts-Lo'k'ik’ Temau'x-uku mun/ku Is
pEnl'k* hak*au£ pilak kus xe'LkTt-s-mEhakdoo, kus tska'tina tem-
axa kus Hulo'hulo,8 qauwa/taux mEqe'yat. Temun'hu mis qaik-
ktEx9 kus qens,10 tern LEa'tskuyu'xwIyut ts-haink‘ sklkustEx. Tem-
25 un'hu auL Is Lqe'yaut, temun'hu Itsila'yu kus qe'ya. Temun'hu
LEa'tskuyu'xwIyut si'lkustsx. Temun'hu mis-axa qeYnx kus qe'ya,
te'mlta wa£na' ku Hulo'hulo.8 Te'mlta tai£ ku tska'tina pila'tkwax
xa'mk* !. Te'mlta Ita£ kus Lok’ wa£. Temun'hu Lts !uinxwe'lt !xamt
si'ikustEx. “Haa'iqast wustital't, k'-k'ink lEni'skTyusxamY
30 Temun'ku qau'wls kus tska'tina k’ lilhal', te'mlta k’im tsqwasak.
“A!, Lpowa'yusxa sin slya£.” Tem-uku hl'k’e mun'hu qaa'tsE
‘uyui'xasxa,11 temun'hu yEaYnx, “Yu'Vat lilal'tist hl'k'e!” Te'¬
mlta Lxu'mtlyu,12 temun'hu k* lilhal'. Temun'hu mis pEnk'I'sik's
wl'lx, temun'hu k* loqutlyuYx kuts-la'qunsk* tern Lkui'xa. Tern
35 mElima'kwalxa kwas natk’ 1 LxweYxwat. Is I'mstE tern kus I'mstE
ts-hllkwal'sk* kus tska'tina, na'mk' k'Ets tsluwl'x, k*is Lima'-
1 t!m- TO LIFT.
2 Passive.
3 For other Skin-Shifter episodes see Frachtenberg, Coos Texts, pp. 150 et seq.; Lowie, The Northern
Shoshone, pp. 241 et seq.; Waterman, The Explanatory Element in the Folk-Tales of the North-American
Indians, p. 47.
4 Note the constant use of the passive voice, which is characteristic of Alsea style, especially when it is
desired to denote actions performed by plural (and unknown) subjects.
5 Literally, “He begins to make water”; k-i'lu water.
6 Evidently misheard by Farrand for qailm xutsa,' why iie for his part?
7 tsilh- TO SING.
8 The false Hul5'hul5, that is to say, S£u'ku.
9 An obscure word. Rendered by Farrand “one-sided.”
10 qenh - to be dark; -s nominal.
11 He did this purposely in order to give S£u'ku a good start. •
12 LXUmt- TO TEAR.
/
fuachtenberg] ALSEA TEXTS AND MYTHS 73
doest thou usually go ashore after thou arrivest hack on the other
s'de? Doest thou habitually go ashore by thyself? ” — “No. They
usually come down to the water for me and habitually lift me ashore.’7
Then after (this) was done he was killed and afterwards skinned.
And when he was skinned he was thrown into the water (by STFku,
who) said: “Thou wilt not he anything; only Hulo'hulo will be
thy name. The people will eat thee.” Then after that man
(ShDku) put on his skin he secreted his (other) things. Then he en¬
tered the boat and went across. And after he arrived in the canoe
at the other side he put his paddle into the canoe. Then not
long (afterward) people came down to the water after him. And
after he was taken ashore he got out of the canoe and went into
the house. Then he did not stay in the house very long when he
began to look around everywhere. And (it was) not long before
he saw his son’s head where it was tied way up to the smoke
hole. Then his eyes began to shed tears. Thereupon the youngest
(hoy) said, “Why does that old man, on his part, seem to cry
whenever he looks at that head which is tied way up?” And then
a very old man said: “Yes, when thou shalt get old, thy actions
will become similar. Whenever the smoke will work on thee, thy
eyes will habitually shed water.” At last night came. Then (it
was) not long when all (the people) began to sing (to) themselves.
First their own chief began to sing, “Dry is in (the house) the head
of S^u'ku’s son.” In the meanwhile the two old men, namely, Crane
and the (false) FIuloliulo, were sitting on each side of the door (and)
both had torchlights. Then when darkness was falling all began to
feel drowsy. Then toward daylight the torchlights went out. Then
all were overcome by sleep. And when a light was lit again (it was
found) that Huld'hulo was gone. Only Crane was sitting alone, and
also the head (had) disappeared. Then they began to urge one
another, “Follow him quickly, perchance he will be gone far.”
Then first the Crane went out, whereupon he began to scream there,
“Ouch! My leg caught itself fast.” (He was only pretending that
this happened.) He was making a barrier of himself for a long
time until it was said finally, “Just trample on him!” Thereupon
he tore (his foot away) quickly and went out. And when he arrived
outside he took hold of his spear and went down to the river. Then
he walked back and forth the river (trying) to spear. For that rea¬
son (it is) that Crane’s actions (are) such (that) whenever the tide
74
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
kwaltxam kwas na/tk' 1 Lxwe'nxwat is tsudaya/sautuxs, la'lta mis
imi'stal kus ta'mEng’ink' . Temun'hu haa'tsE qauwa£a tas laa Iku'lnx
te'mltauk’ hl'k'e qauwa£a sa/ptlist. Temun'hu Yiya2 qaa'tsE
temun'hu qei'-slo. Tem lts!un/yu; tem Iqlai'-slo ts-hl'tEk'. Tem
5 Lxui'muxu kuts-yai'xaitExk" , temun/hu wustita'Lnx. Temun/hu
Yiya5 qaa/tsE tem LEai'sunx ni'sk’ik's, temun'hu ma'yExa kus
Mo'luptsini'sla. “Yu'ltist haa'lqa!, k'-k‘im£ lEni'sk' iyusxam Y
Temun'hu aili'k'i tsqwa'nkuLnx, temun'hu Inai'. Te'mlta Yiya£
kumkwl' ; hl'k'e mun/hu maa'lk’sta ya/xau. Temun'hu mis tsqe'-
10 wuliix, temun'hu qauwi's tsx'ipai'nx kus piva£, te'mlta Yiya8
tsaa'mE tsqa'mLlyu. Temun'hu qalpal'nx kus qa'sk’ !im tsx’ipai'nx,
temk’e'tk’e xu'si tsqa'mliyu, te'mlta mun'hu xu'l! ni'sk’ik’-slo 1
i'stik’L Temun'hu qalpal'nx tsx'ipai'nx kus kusildai's. Temun'hu
k'e'tk’e Lqehl'yu-slo. Tem hl'k'e qauwa£a ma'lstxa 2 kuts-Lau'-
15 stitutEk’.3 Hl'k'e hak'au£ pi'usxa£yai' tas ‘wala/. Is i'mstE tem
kus i'mstE ts-hilkwai'sk’ 4 kus tsa'los; 5 k'Ets kus tsqama'Lx, k’is
hl'k'e hak’au£ pi'usxaitxam hak’iqau'x. Temun'hu mis Lxai'unx,
temun'hu ayai'. Temun'hu mis-axa wl'lx, tem tiut Ihunai'nx kuts-
qwa'nk' . Temun'hu mis-axa It la'msitx, temau'x mun'hu Ttsai' xu'si
20 qaa'tsE.
Temun'hu is xa'mEt-s-pi'tskum temau'x yEai'nx kuts-hi'yak" aux 6
qa'kus S£u'ku. “K'il mun'hu ik'xe'miY Yiya2 qaa'tsE temun'hu
yEai'nx qa'kuts-hi'yak* .7 uXan sqa'tit-E'n msayai'st V’- — “A'a,
pst-auk' sLi'xasxam kwas k'i'lu, temun'hu sis u'k'eai qaa'tsauk' slI'-
25 xasxam, k'is mun'hu qo'tsE qau'waisi.” 8 Temau'x-auk' mun'liu
k'e'a sLi'xasxa. Temun'hu mis Lama'tx kus pi'tskum,9 temun'hu
LEa'mtiyu ts-han'sisk* 10 kus kusu£tsl, tem-axa mun'hu tspidui' tem-
axa k' !iqai'. Temun'hu kus Lxu'mta tem-auk' hi'k' e qaa'ltE sli'tsx/1
huya2 xu'si x’ilo'mxa. Temun'hu Yiya8 qaa'tsE tem-auk'-axa qal-
30 pai' sLi'xasxa kus kusu£tsi. Temun'hu mis-Emku yiku'kwEx kus
pi'tskum, tem k'Ets mun'hu qalpai' LEa'mtiyu ts-han'sisk* kus ku-
su£tsi. Tem-axa mun'hu qalpai' tspidui'. Temun'hu kus Lxu'mta
tem-auk' hi'lre qaa'ltE pin'tqax. Temun'hu 5Liya£qaa'tsE tem tsusai'
qexana'syauk' 12 Is k’i'lo,temun'hu Tiya6 qaa'tsE tem wi'lx na'k's
35 Y’spai'x kus le'wi' temun'hu qaai' k'i'mhak’s. Temun'hu mis
k'-qamli'm, temau'x mun'hu phainsa'Lnx; temau'x mun'hu pxeltsu-
1 nlsk • + -k-s + -slo.
2 milh- to lose.
3 ustit- to pursue. A similar type of Magic Flight was obtained among the Molala Indians. See also
Waterman, Magic Flight, p. 46.
4 Singular for plural.
6 Snipes had murdered Seu'ku7s son.
8 Namely, to Beaver and Bear.
i For example, Beaver to Bear.
8 This was said by SJu'ku.
9 The contestants were supposed to stay under water one whole day.
19 hans BREATH.
ii sl- to dive. Z interchanges frequently with l, especially after s and ts.
I2 qe’xan below; -asl local; -auk- inside.
FRACHTENBERG]
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75
is low he habitually walks hack and forth along the river, spearing
many small fish, because he was doing this at that time. Then
vainly all sorts (of canoes) were launched because each was full
of holes inside. However (it was) not long when at last day¬
light spread all over. Then low tide set in, and the people went
across in a body. Then his trail was found, whereupon he was pur¬
sued. And not long (afterward) he was espied far away, where¬
upon Coyote said, “Get close to him quickly, lest he get (too) far
away.” Ho was already being overtaken when he looked (back).
But he did not start to run (away); he just kept on going slowly.
Then when (the pursuers) came nearer to him ho threw first the
ashes (behind him), but it did not get foggy very (much). So again
he threw the red paint (behind him), whereupon it got foggy a little
more, but (still daylight) showed a little far off. Then again he threw
the charcoal (behind him). Now it got darker still all over. Then
all his pursuers merely became lost. From all sides the wailing went
up repeatedly. For that reason the Snipes act thus; whenever it
gets foggy, (they) usually begin shouting above from everywhere.
Then after this was finished he went (home). And when he arrived
home he began to make his son (well). Then after he got through
(with) him they two staid in the house for a little while.
Then one day STFku said to his two cousins, “We are going to
separate now.” Then not long (afterward one of) his cousin said
to (Bear), “Which of us two (is going to be more) valuable?” — •
“ Well,” (said S^u'ku) “you two submerge yourselves into the water,
and whichever will stay under the water longer he will habitually be
first.” Then they two, indeed, submerged themselves. And when
half a day (was gone) the breath of the Bear gave out entirely, and
he floated up again, whereupon he went back to the shore. But
now Beaver stayed under water for a long time; he did not move
(even) a little. Then not long (afterward) Bear submerged him¬
self once more. But when the sun was (about to) set his breath
gave out again. Then he floated up again. But the Beaver lay (in
the water) for a long time. Then (it was) not long before he began
to crawl under the water and not long (afterward) he came to where
there was a hole (in) the ground, whereupon he went in there. Then
when night was about to fall many people came to see them two;
76
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
sa'unx, qa'titaux-E'n mun'hu qaa'tsE pln/tqax kwas k'i'lu ? Temun'hu
ma'yExa kus kusu£tsi, mis qo'tsE qaa'tsE pin'tqax-auk’ as k'i'lu.1
Temun/hu qalpai' ma'yExa kus Lxu'mta mis qo'tsE qaa'tsE pintqe' is
k'i'luwauk’. Temun'hu yEa'unx kus kusu£tsi. “Xa-hi'k'e tsk’in/-
5 tsik’s ayai'mi, xas 2 k’im ya'tsi. Xa-tai£ is Lxatowai'-slo k’xa's is
k'i'lu ya'tsi.3 Xa-hi'k’e mun'hu tai£ imi'staltxam; xas 2 axa ita£
hala'qtuxs is li'k’ains, xas jLiya£ tsaa'mE mEayai'st.” Is i'mstE tern
kus iLiya£ mEayai'st kus kusu£tsi, tern kus axa ita£ mEhalqtdwaH*
is li'k*ains, la'ltas i'mstE yasau£ya'Lnx. Temun'hu kus Lxu'mta tern
10 yEa'Lnx. “Xa-hi'k’e kwas k’i'lu ya'tsi qaa'ltE, xas hi'k’e tai£ kwas
tsqali'm ts-La'qusink’ nu'nstxam; xa'ltas 4 tsaa'mE mEayai'st.” Is
i'mstE tern kus Lxu'mta sinau'xk’Ex 5 kwas kusu£tsi.
Temun'hu is xa'mEt-s-pi'tskum temun'hu yEai'nx qa 'kuts-qwa'nk’ .
“K’ist-E'n mun'hu iltqai'mi?” Temun'hu yEai'nx. “A'a, 1-axa
15 ik’xe'm, k’istna'k’s ayai'mi Lx’i'ldut as le'wi'.” Temun'hu k'e'a is
xa'niEt-s-pi'tskum temau'x mun'hu ayai'. Temun'hu *Liyae qaa'tsE
temau'x wi'lx LEya'tstik’ s. Temun'hu yEai'nx kuts-qwa'nk’ . “ K' ist
hun'k'i itsai'mi. K’xas pumkustai'm,6 k'-xe'Lk' xam tsa'sidu.”
Temun'hu k’e'a xe'Lk’ ptsasidowai'. Temun'hu iLiya£ qaa'tsE te
20 mun'hu ma'mhatsEx kwas xam£ kuts-mukwa£slik’ . Temun'hu qal-
pai' kwas xam£ ma'mhatsax. Temun'hu yEai'nx kuts-qwa'nk'.
“Xa-hi'k’e qauwa£a is pi'tskum k’xas aya'ltxam Itsi'mxayut.”
Temun'hu k’e'a qauwa£a is pi'tskum temun'hu aya'l. Tern k’Ets
mun'hu itsxalsxai' kus S£u'ku. Na'mk’ k’Ets ya'tsx kuts-qwa'nk’,
25 k'is hi'k’e yai'x-auk’ is hain£ msliai't. Temun'hu k’Ets7 yu'xtEx,
k’iita's hi'k’e mun'lii ma'hats Lowa'txayusxam, tern k’au'xuts8 9
mun'hu k'waisu£yai'nx kuts-ma£tunk’aux. Temun'hu is xa'mEt-s-
pi'tskum temau'x LEa'laux kuts-si'tEk’aux. Temun'hu iLiya£ qal-
pa'nnx k’istakya'unx. Temun'hu qauwa£a as pi'tskum spa'yalLnx,
30 temau'x axa ita£ kuts-la'mxadook’ spa'yalx qa'kus hi'tslEm. Te-
mun'hu wi'lx is xa'mEt-s-pi'tskum kus kaka'ya£ 9 na'k’eai *k' kus tsima'-
yuxu kus hi'tslEm. Temun'hu yai'x-auk’ is hain£ kuntai'nx qauku's
ma'hats tern yEai'nx kuts-ta'ak’. “Xa-L5'qutEmtsu.” Temun'hu
k’e'a p k'xanx na'k’eai ik’kus tskuli'tsx. Temun'humis k’-Loquti'i,
35 te'mlta aqai' xu'si qauxa'nk’s. Temun'hu k’ lohayu'nx, te'mlta
mun'hu hala'tsi qalpai' aqai' qauxa'nk’s. Temun'hu qalpai'nx
qwamiyu'Lx, la'ltas k’Ets ltaa qaku's S£u'ku ^’wi'lnx. Tern kus
1 A similar diving contest was recorded among the Chinook, where Bluejay and Diver are the contestants.
See Boas, Chinook Texts, p. 57.
2 Abbreviated for k-xas; k-is + -x.
3 According to an Alsea belief there are some bears who live in the water all the time. It is furthermore
held that to see them was an ill omen.
4 Abbreviated for k-Exa'ltas; k-is + -x + ltd.
5 sa'nxuk-e better, more.
6 mukwa*st paint having, woman.
7 Abbreviated for na’mk • k-Ets.
3 k-Ets + -aux.
9 In the English version of this story, obtained by Farrand, the bird is called k ’l' ‘wink k-V‘wink, a term
rendered by the narrator “Hudson Bay bird.”
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
77
then they two were asked which one of them (dual) lay with his
face down in the water for a longer period. Then Bear said that he
lay in the water face down a longer time. Thereupon again Beaver
said that he was the one who lay in the water face down for a longer
period. Then the Bear was told: “Thou wilt go into the moun¬
tains, thou wilt habitually live there. Only occasionally wilt thou
stay in the water. Only thus wilt thou usually act, and thou wilt
also dig up the graves, thou wilt not customarily he very valuable.”
For that reason the Bear is not valuable, and for that reason, more¬
over, he is constantly uncovering the graves, because thus he was
told (at that time). And then it was said to the Beaver, “Thou
wilt constantly live in the water, only the bark of willow trees wilt
thou habitually eat; nevertheless thou wilt always be very valu¬
able.” And this is why the Beaver is superior to the (Black) Bear.
Now one day his son said to him (STFku), “What are we two
going to do now?” Then (ShFku) said to him, “Oh, yes! we will
separate (from them) ; we two will go somewhere to look over the
world.” Then, indeed, on a certain day they two started out.
And not long (afterward) they two arrived at a village. Then he
said to his son: “We two will stay here. Thou art going to marry;
thy wives will be two (in number).” Then, indeed, he married two
women. And (it was) not long before one of his wives had a child.
And then again the other one gave birth to a child. Then he said to his
son, “Every day thou shalt habitually go (away) to work.” Then,
indeed, he went away every day. Then S£u/ku would turn himself
(into a) different (person). Whenever his son was at home he would
(appear as) an exceedingly old man. But whenever he was gone
he would usually become rather }Toung and would repeatedly try to
cohabit with his two daughters-in-law. Finally one day they two
told their (dual) husband (about it). Then (S£u'ku) was not left
behind again. (From) now on he was usually taken along. And
that man also took along his children. Then one day a bird came
to where that man (S^'ku’s son) was working. And one boy fancied
it very much and said to his father, “Do thou catch it for me!”' So,
indeed, he went toward it where that (bird) was perching (on a twig).
And as he was about to catch it it moved up a little higher. Then
he climbed after it, but again it moved higher up as before. Then
again he went after it in spite of the fact that it was STFku who
78
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
hkk’e mEtsa'kulinauxa kus ko'xu. Temun/hu Alya1 2 3 4 5 6 qaa/tsE tem-axa
haya'ntEx qxe'nk’s kus hktslEm, te'mlta ailkk’ I qau'x nlsk’. Tern
k’-mun/hu Alya5 8 laa iltqakxasxam. Temun/hu !Liyas qaa/tsE tem-
uku mun/hu Lkula'yu kus kots qauxa/nk's, tem-uku mun/hu kluktlyu
5 kwas la£. Temun/hu qau'wls kus kaka/ya£ wklx qauxaTik's-u.
Temun/hu qalpak kus hi'tsLEm. Tem-axa mun/liu sinptuk qxeTik's
kus kots.1 Tem k'Ets mun/hu a'nlyuxu kus STkku. “Aqa/yususx
qauxaTik’s kus kots qa'kusin qwan.”
Temunliu haa/tsE liau'k's x'iltxwak Is hktslEm, te'mlta Alya5 na
10 mE'LxutEx is hl'tslEm. Temun/hu Alya5 qaa/tsE te'mlta tink’aknx
kus suda^stit-s-hTtslEm.2 Temun/hu pxeltsusaAnx. “Na'k'sEx-ETi
ya/xau?” — “A'a, Aanlya^ na'k's ya'xau, hkk'en x'i'ldux11 is hk-
tslEm.” — -“Hak'nkk’Ex-ETi wllksal?” — “A'a, qa'kus kots hawa'-
qsalyusEmtsx qauxaTik’s haluqe'xan, tem k’in Aaxaya£ laa wil qxe'-
15 nk’s.” Temun/hu yEaTnx. “Temx-a' tqaia'ltEx, sxas-axa ayakmi
qxe'nk’s? Sxas tqaia'ldi, k’ ils hkk’eaxa liaA'lqaaya'yu qxeTik’s.” —
“Ara; tqaiaTtxan sins-axa ayakm qxeTik’s hankk’eai ik'kus-u ha-
wa'qsalyEmtsx.” Tem-axa mun/hu aya'yusLnx nak’ ik’kus-uku
klkutEsal 3 kus kots. Tem-auk' mun/hu qaupayuAnx Is xa'mnl ts-
20 La'qusink', tem-auk1 mun/hu qalkunx kikku, temun/hu axa suyuAnx.
Temun/hu yEikunx. “Namk’ sxas-axa wil qxeTik’s, k'xas tsiya-
xwkya'a 1 kuxa'm qalk.” Temun/hu k'e'a mis-axa tsk’itxa'yut Am
le'wl'k’s, tem tsiyaxwTyalTix kuts-qale'k’ , temun'hu LkuiTix tem-
axa mun/hu ayak Itsaksik’s.5
25 Temun/hu mis-axa wklx, te'mauxpxeltsusaknx. uNak‘-E/nmun/hu
tE'pstin titaetsLo !”— 1 “A'a, Is qaTiuku ya'tsx.”— “La'tqal-E'n ?” —
A/niyuxu hkk’e qaa/ltE.” — “Tem la/tqal-E'n mis qamklal. ” — uA'a,
a'yal Itsaksik’s tem tsila'hal tem-axa kwkyatx liamsti5 Is qamlks
tem-aux axa Ita£ tsk’IsuyuTx kuxaTi nkyaux.” 6 — “A'a, pst-p le'xal,7
30 pst-LEa'lauwi 7 miskn-axa wklx.” Temau'x mun/hu k’e'a ayak kus
La'mxadoo. Temun'hu misau'x tsqunkwak kus qaTiuk’s, temau'x
mun/hu tskwayu'Lxkuts-tkk'extik’aux T’pkusxaltsilaTiak'k^Hawa'-
qsalyusxxas kots sin qwan qauxaTik’s.” Temun/humisau'x tsqe'wuLx,
temaux LEa'laux mis-axa wklx kuts-ta/ak’ aux. Te'mltaux9 likk’ e yE-
35 aknx. “ Aaxaya£ laa wil, qauxaTik’s liawa'qsalyusx xas kots.” —
“AT, wklx-axa. nhaya'nauxax tas xa'mni wa'sxan nu'nsitxanx.
Qd'tsE axa ts-wllkyuk’ .” — “Hanhu/u, ptksEpst a
' !” Temaikx
1 For parallel stories compare: Fraehtenberg, Coos Texts, pp. 21 et seq.; Boas, Indianische Sagen, p. 17;
Teit, Traditions of the Thompson River Indians, p. 21; Traditions of the Lilloet, p. 308; the Shushwap
pp. G22, 737; Hill-Tout, Studies of the Indians of British Columbia, p. 57; Farrand, Chilcotin, pp. 29-30;
see also Waterman, The Explanatory Element, p. 45.
2 For example, Thunders.
3 liluit- TO PASS THROUGH, TO PIERCE.
4 tsixu- TO SHAKE.
5 Compare Boas, Indianische Sagen, pp. 18, 40; Fraehtenberg, Coos Texts, p. 29.
6 The Alsea believe S£u'ku is responsible for man’s sexual appetite.
7 Future used as an imperative.
8 Contracted for ts-tsila’lxak' .
9 te'mlta + -aux.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
79
caused (tlie bird) to go (up thus). Now the tree kept on growing
taller. And not long (afterward) the man looked down again,
(when) lie saw (that) he was already high up. So he could not do
anything for himself. And (it was) not long before the tree reached
high up and went through the sky. Now the bird reached the sky
first and the man came next. Then the tree began to contract
downward, while S£u/ku was crying all the while, “The tree moved
up to the sky with my son.”
Then in vain (S£u'ku’s son) began to look around everywhere for
people; nevertheless he did not find a person anywhere. Then not
long (afterward) he came at last upon five people (by whom) he
was asked, “Where art thou going?” — “Oh! 1 am not going any¬
where; I am only looking for people.” — “Whence didst thou come
(here) ?” — “Oh! that tree grew with me from below to the sky, and
(now) I do not (know) how to get back down.” So then he was
told: “Wouldst thou like to go down again? If thou wan test it, we
will take thee down again quickly.” — “Certainly, I would like to go
down again (to the place) from where that (tree) grew up with me.”
Then they went back with him (to the place) where that tree had
pierced (the sky). Then he was wrapped up in the skin of a whale,
(which) was tied in the middle, whereupon he was let down again.
Then he was told, “When thou wilt arrive below again, thou shalt
shake thy rope several times.” Then, verily, as quickly as he
reached the ground by means (of the rope) he shook his rope several
times; then he untied it and went back into the house.
And after he arrived home he asked (his) two (children), “Now
where is your (dual) grandfather?” — “Oh! he is staying in the sweat-
house.” — “What is he doing?” — “He is just crying all the time.” —
“Then what does he usually do whenever it gets dark?” — “He
usually goes into the house and sings all the time and dances the
whole night, and, moreover, he is trying to sleep with our (dual)
mothers.” — “Well, go you two to him (and) keep on telling him
that I have come back.” So the two children went, indeed. And
when they two came near to the sweat-house they two began to listen
to the song of their (dual) grandfather, which sounded (thus), “The
tree grew up with my son to the sky.” Then after they two came to
him they kept on telling him that their (dual) father had returned.
But he simply told them two, “There was no way (for him) to come
back; the tree grew up with him to the sky.” — “Oh, yes! he came
back. Thou art looking at the whale which we two are eating. It
is his (present which he) brought back.” — “Here! Please give me
some of it!” Then, indeed, they two gave him some. Then he
80
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
mun'hu k’e'a ptlnx. Temun'hu halklwal'nx kus xa'mni temun'hu
ma'yExa. “Hanhu'u k’in phainsal'm Itsal'sik’s, k’--qa£ axa mun'hu
k’e'a wlll'saltxam sin qwan.” Temun/hu ayai' va'sau: “Xei'Lk’epst
Lhaya'naus !” 1 K’Ets hl'k’e tilo'qwal val'x-auk’ Is hain£ mEha'It.
5 Temun'hu mis wi'lx itsal'sik's temun'hu qaal', tem k’au'k’Ets2 kalnk' 1
LEyai'xayu Lk’ilt Il'sik’s. Temun'hu piltkwal' tem pxeltsusal'nx
kuts-qwa'nk’ ; “La'tqax-E'n axa wi'lx ? — “A'a, qa'kus yu'ltsuxsiLx
axa suyu'tsx qxe'nk’s mEqa'mpst text-auk’3 as xa'mni ts-La'qusink’ .”
Temun'hu aili'k’I tll'ltEx kus k* 111. Temun'hu mis tsaa'mE till!' kus
10 k’ III, temun'hu k’ liqtsal'nx. Tem hl'k’e Laa'mxa kuTal'hx hl'k’e
hl'tsLEm ts-haihaya£tisk’ . Temun'hu mis Lxayal'tx, temun'hu lo'-
qutEstx kus mEha'It tem-auk' mun'hu qaupayu'unx kwas xa'mni
ts-La'qusink’. Temun'hu Lxauwal'stx-Em hak’qau'x kwas k’ III.
Temun'hu sinptu'yususx qaku's La'qusin.4 Temun'hu telya£ qaa'tsE
15 temun'hu iLaxaya£ ts-ha'nak’alk’ istl'k’Ex. Temun'hu axa k’ lo'quti-
stx-Em tem k* !xauwaI'stx-Em k5'kus. Tem hak’ !l 'tsltxal 5 tem
Lpuhu'yut tem 6 nl'sk’ik’s ko'kus. Temun'hu mis wi'lyEm, tem hl'k’ e
qaa'tsE tspuitl'yEm ko'ku temun'hu Lxupu'yu.7 Temun'hu-axa haya'-
ntx k' le'tsik’s tem-auk' mun'hu tlxai'nx ts-haink\ “K’in hl'tE
20 mun'hu na'k* s ayal'mi ? A'a, k’ in qau'wis xa'mni tsqainu'yEm k’ ilu'-
wasl temun'hu si'ns-axa wll hal'ts, k'ins mun'hu axa leV'ik’s ayal'mi.
Namk’ si'ns mun'hu LEl'lt lid! 8 tas le'wl' a'mta, k’ ai'I mun'hu na'k’ eai
k’Ets saa'nqat-s-laa ltsal'xa, k'ins mun'hu qauwa£a yuxe'I.” Temun'-
hu k’u'ku-slo ayai'. Temun'hu na'mk’Ets wi'lx na'tk’ik’s, k’is
25 mun'hu hl'k’e qaa'tsE tspldui'm, k’is mEhaya'nlxam. Temun'hu
k’Ets k’eal', k’is mun'hu xe'tsu. Temun'hu k’Ets qalpal' wi'lx na'-
tk’ik’s, k’is mun'hu l’o'tsu qaa'tsE tspldui'm. Tem hl'k’e mun'hu
qaa'tsE I'mstE ayai'. Temun'hu teiyal qaa'tsE tem-axa mun'hu wi'lx
temun'hu hl'k’e qaa'tsE tspldui' ko'ku. Temun'hu telya£ qaa'tss tem
30 LEal'sunx kus xa'mni te’tspl'utx ko'ku. Is I'mstE tem kus I'mstE
ts-hllkwal'sk* kus xa'mni.9 Na'mk* k’Ets x’u'larn, na'mk’ k’Ets wi'lx
haluwl'k’slyuk’s, k*is k’an'tsus qaa'tsE tspldui'm.10 Temun'hu k’an'-
tsus qaa'tsE ko'ku tspldui' tem-auk’ mun'hu tlxai'nx ts-haink’.
“K’in na'k’s hl'tE mun'hu-slo ayal'm, sins k’ le'tsik’s wll? A'a, k’in
35 k’a'ku-sl5 qau'wis ayal'm.” Temun'hu k’e'a k’ !iqal' kus xa'mni,
temun'hu mis k’ le'tsik’s wi'lx, tem-auk' mun'hu k’ lilhal' kus hak'-
xa'mnl. Temun'hu mis k’ le'tsk’is wi'lx, tem-axa mun'hu qasuwal'nx
kus xa'mni ko'kus, ya'sau: “K’ex hl'k’e mun'hu ko'ku x’u'lamtxam,
i “ Lest I fall into the fire.”
2 k'Ets + -auk".
3 Evidently mis-heard for mEqau'pst.'Ext-auk-; m- . . . -t to be with; qaupst! blanket; -x infixed con¬
sonant; -auk- suffixed particle.
4 Because of the heated rocks.
& Literally, “it begins from the East”; hak-- + k-Jets + -l + -tx + -al.
6 pu‘- TO BLOW.
7 xup- TO SPOUT.
8 l- prefix; lit!- to examine; -t auxiliary; -l future.
9 This sentence refers to the spouting of whales in summer.
10 Here ends the explanatory sentence.
Fit ACUTE N BE RG ]
ALSEA TEXTS AND MYTHS
81
began to chew the whale (meat), whereupon he said, “Here, I am
going to the house to see; perchance, indeed, my son may have come
back." Then he started out, saying, “Do you two watch me care¬
fully!" He was just staggering about (like) a very, very old man.
Then after he came to the house he went inside and almost fell into
the fire. Finally he sat down and asked his son, “How didst thou
come back ? ” — 1 1 Well, the Thunders let me down again, wrapped up in¬
side the skin of a whale.” In the meantime the stones were already
(getting hot) . And when these stones were very hot he (S£u'ku’s son)
took them out. Then he laid them down carefully, just the length of a
person. And after he finished (piling them) that old man was seized
and wrapped up in the whale’s skin. Then he was thrown there on
top of the rocks. Then the skin began to draw in with him, and not
long (afterward) not a single part of his body showed anywhere.
Then he was seized again and thrown into the sea. Then (a wind)
from the east began (to blow) and blew him in the (wrapper) far out
into the ocean. Then when he arrived in (the wrapper at the sea)
he kept on floating in the sea for a long time by means (of the skin
of the whale) and finally started to spout. Then he looked back to
the shore and began to revolve in his mind: “I wonder where can I
go now? Forsooth, I will first travel in the water (as a) whale, and
then after I arrive here again I will go back to the land. (And) then
I will examine the world thoroughly, so that wherever something bad
will live I may cause it to disappear entirely.” Then he went in a
southerly direction. And whenever he came to a river he would just
float (there) for a long time and would look around. And after finish¬
ing (this) he would start out again. Then he would come again to a
river and would likewise float around for a long time. He traveled
thus for a long time. Then not long (afterward) he came back (to
the starting point) and floated in the ocean for a long time. Then
(it was) not long when a whale was seen floating in the sea. This is
why a whale (always) acts thus. Whenever he travels around (and)
whenever he arrives at the mouth of a river he usually floats around
(there) for quite a little while. Now (S£u'ku) floated in the ocean
for quite a while and then began to think in his mind: “X wonder in
what direction will I go now should I arrive at the shore? Indeed, I
will go first in a northerly direction.” Then, indeed, the whale began
to go toward the shore, and when he arrived inland, (S£u'ku) stepped
out from inside that whale. And after he arrived at the shore lie
sent the whale back into the sea, saying: “Thou wilt just travel in
9GG53— 20— Bull. G7 - G
82
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
k'-tai£ Is qauwa£ Is wull's-auk’ k'xas k' la'qaltxam, k’is ai'I nu'nstxu
kus hl'tslEm. K'xas hl'k’e tai£ ‘LlyaH s !a£wa k’ liqa'xam; tai£na'k’s
ma/qalt-s-hl'tslEm 1 ya'tsl, k'xas k’i'mhak's k* la'qaxam.77 2 Te-
mun'hu mis Lxayal'tx I'mstat-s-pEya'sauwIst tem-axa mun'hu Lkui'.
5 I'mstE tem kus Tlya£ hl'k’e ts!a£wa ts-k' liqal'sk* kus xa'mni.3 4
Temun'hu k’ !iqal' k' le'tsik’s, tern-auk’ tlxal'nx ts-haink'. “K’in
hl'tE mun'hu ma'ltEqta ? 4 A'a, k'in mu'mkuts !ut k'ins-axa muts!'-
tsk' lit k'ins-axa Ita£ mEqli'npat.77 Temun'hu k’e'a mE I ' s tE k w alx a .
Temun'hu mis k'eal' I'mstat-auk' ts-haink’, temun/hu ayai'. Tem
10 iLlya£ qaa'tsE temun'hu k’Isk'ai', temun'hu ma'yExa. “K'in hl'tE
mun'hu laa nunsa'a? AT, k'in mEk’l'IhutI nunsa'a qau'wls.77 Te-
mun'hu mEhaya'nIxa, te'mlta hata'mE hi'k'e pa'haltxa kus le‘wl'
is mEk' I'lhudl.5 Tem k'Ets mun'hu tsk' Inhal' temun'hu hl'k' e Lqopui'
qaa'tsE. Te'mlta iLlya* xu'sl tu'nstEx,6 temun'hu ma'yExa. “Qa-
15 ila/a xutsa' tem ta'sin jLiya£ tinu'Svau ? 77 Tem-uku mun'hu Inai',
te'mlta hata'mE hl'k' e pa'haltxa tas msk’ I'lhudl qoma£ts-u %' qo'tsE,
la'ltas-auk' hi'k'e quta'xa. Tem k'Ets mun'hu tslimk' exwal' is
su'lha£k‘ tem k'Ets mun'hu palLl'yuLx kuts-pa'halyust lEink' . Tem
hi'k'e xu'li sa'pnx. Is I'mstE tem kus mEpElu“pElut 7 kus hl'tslEm
20 ts-pa'halyust lEmk’ , la'lta muku's 8 palLl'yuwlLx as su'lhak’.9 Tem
k'Ets mun'hu qalpal' Lqopui', tem k’ e'k' e xu'sl to'nstEx. Temun'hu
Tlya£ qaa'tsE tem k’Ets mun'hu mEhaya'nIxa, te'mlta hl'k'e suwa'-
titsxa tas mEku'lhudl kus liak’ ts-qa'lqalk' . Tem k'Ets mun'hu qal¬
pal' tslimk' exwal' kwas su'lha£k‘, tem-uku mun'hu paknyu'LX ku ts-
qa'lqalk’. Is I'mstE tem kus-uku mEpuTpElut 7 kus hl'tslEmk’ ts-
qa'lqalk’ . Tem k'Ets axa mun'hu qalpal' Lqopui'. Temun'hu k' e'k’e
tu'nstEx.10 11 Temun'hu mis k'eal', temun'hu xe'tsuxu.
Temun'hu iLlya£ qaa'tsE tem wl'lx na'tk’ ik's. Temun'hu qaa'tsE
plui' teimP'hu iLlya£ qaa'tsE tem ma'yExa. “K'in lil'tE mun'hu laa
80 qalpa'a nunsa'a ? K’-hl'tE miP'hu qas laa ya'tsELl tas na'tk’ 1 ? A'a,
k’-qas tsudal's la'ntik'sl.77 11 Tem k’Ets mun'hu k’e'a wahau'hltxa
kwas tsudal's. Temun'hu iLlya£ qaa'tsE tem hl'k’e Lpuu'yu kus
na'tk' i, tem k’Ets mun'hu ma'yExa. “K’Isk'al'xan-u, k'in nunsa'a
mun'hu kus tsudal's.’7 Tem k'Ets mun'hu qalpal' ma'yExa. “K'in
25
1 Contracted from mEas'qayutit-s-hl'tslEm “a person having dentalia shells, a chief.”
2 According to an Alsea belief whales are washed ashore only in places where a chief 'resides.
s Here ends S£u'ku’s role as a Trickster. Henceforth he takes the part of the Culture Hero, going from
place to place, creating all kinds of things, naming rivers, and filling them with fish. Compare Frachten-
berg, Coos Texts, pp. 21 et seq.; Dixon, Maidu Texts, pp. 27 et seq.
4 Transposed for mEla'tEqta ; la'tEq something. According to the English version of this myth S£u'ku
first made for himself a blanket of deerskin, which became the prototype of ail blankets subsequently worn
by the Alsea Indians.
5 It will be noticed that most creations are the result of a wish on S£u'ku’s part.
6 tirihu- TO BE SATIATED.
7 Literally, “with feathers are.”
8 For tem kus.
9 A similar explanation is given by the Molala and Kalapuya Indians. See also Frachtenberg, Coos
Texts, p. 33.
10 In the English version of this myth S£u'ku is not yet satiated, for the berries still drop out of his nose.
He then partially closes his nostrils with grass; this accounts for the appearance of hair on man’s upper lip.
11 Transposed for lEna’tk'isl.
fraciitenbbrq]
ALSEA TEXTS AND MYTHS
83
the ocean, only (once) every year wilt thou usually come ashore, so
that the people (may) eat thee. Thou wilt not come ashore habitu¬
ally just (at) an ordinary place; only where(ever) a person having
(many) dentalia shells will live, there thou wilt usually come ashore.”
Then after (S£u'ku) was through telling him this (the whale) went
back into the water. And thus is it that a whale (does) not (choose
for) his landing place just any ordinary spot.
Then (S'u'ku) came out on the shore and began to think inside his
mind: “I wonder what shall I (wish) on (me) ? Yes, I will have a
how, I will also have some arrows, and I will likewise have a quiver.”
Then, verily, he had those things. And after he was through (think¬
ing) thus in his mind he started out. Then not long (afterward) he
became hungry ; whereupon he said : “I wonder what shall I eat now ?
Verily, I will first eat kinnikinnic berries.” So he looked around,
and the ground just seemed to be red with kinnikinnic berries. Then
he knelt down and began to munch for a long time. But he did not
feel satiated (even) a little, whereupon he said, “Why is it that I, on
my part, am not getting enough ? ” So he looked back, and the kinni¬
kinnic berries merely appeared red right behind him, because (they)
just went through him. Then he began to munch again, but still he
did not feel satiated (even) a little. So (it was) not long before he
looked around and (saw that) the kinnikinnic berries were just drop¬
ping out from his armpits. Then again he began to pull out some
grass and put it into his armpits. For that reason (is it) that the
people’s armpits are hairy way up. Then he began to munch again.
Now at last he was getting enough. So after he finished (eating) he
started out.
Now (it was) not long before he came to a river. He stood (there)
a long while, and not long (afterward) he said: “I wonder again what
shall I eat now ? I wonder what things shall live in this river ? Yes,
the salmon shall have it as (their) river.” Then, indeed, he began
to call (for) the salmon. Now (it was) not long before that river
became full (with salmon), whereupon he said, “I am hungry; I will
eat now these salmon.” But (after a while) he said again: “I wonder
5
10
15
20
25
30
84
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
hl'tE mun'hu laa Lxu'ntidi? A'a, k'in tl'ut 1‘wantxai'm is pEsa'x
k’is-axa la'quns.77 Tem k’Ets mun'hu k’e'a tl'ut l ‘wantxal'xa. Ta¬
mil11 'hu mis Itla'msitx, temun'hu Lxwe'tsnx xam£ kus tsudal's.
Temun'hu mis Ik* liqal'tx, temun'hu tk’ilal'nx tem tinu'txenx. Te-
mun'hu yasau£yaTnx. ‘‘K’-LEmi'staldu xa'kusin La'mxadoo, na'mk*
sE'Lxas hl'tslEm Lowa'txayusxam.77 Ternun'hu mis k' eai', tem k'Ets
nnP'hu xe'tsuxu. T emu11 diu iLlyae qaa'tsE tem qalpai' wl'lx na'-
tk’ik’s. Tem k'Ets mun'hu k’e'a qaa'tsE plui' tem-auk' txai'nx
ts-haink' . “K’-qas laa hl'tE mun'hu La'ntik’si anhn'u tas na'tk’1?
A'a, k'-qas mEqau't La'ntik’sl.77 Tem k’Ets mun'hu ma'yExa, uLau'-
liEx-au!771 Temun'hu iLiyae qaa'tsE te'mlta mun'hu Lolial' kus
mEqau't. TemiP'hu yEal'nx. “K’-hl'k’e tai* qani'x La'ntik’si tas
na'tk’ k’is axa ita£ xa'mnl ya'tsT kwas Lqd'tsEx.77 2 Temun'iiu mis
k'eai', tem k'Ets mun'hu xe'tsuxA Tem Alya5 qaa'tsE tem qalpai'
wl'lx na'tk' ik's. Tem k'Ets mun'hu k’an'tsus qaa'tsE plui', tem-auk"
tlxal'nx ts-kaink'. “K* -hl'tE mun'hu nl'i ts-La'nk’ ? A'a, k’-Kwa'-
sl53 ts-la'nk’ , temun'liu *k* ta'sin plui'x k’-‘Wai'dusk’-slo4 ts-i/ank' ,77
Temun'hu mis k’eai', tem ma'yExa. “K’in quli'm to'qwis, k'ins
lit !i'i tas na'tk'1. 77 TenuP'hu iLiya£ tsaa'mE hato'qwlxa, tem k’Ets
mun'hu k’an'tsus wl'lx tem ma'yExa. “K’in tsimal'm tsitstai'm.5
TemiP'hu k’e'a tsitstai'. Temun'hu Alya5 qaa'tsE te'mlta aull' kus
akln' 6 ha'panx ts-xama'liyuk’ , temun'hu pa'lhuyux11 kuts-kuntsi'sk’ .7
Tem k’Ets mun'liu Lxapi'yut !Ax8 k’ le'tsik’s. Temun'hu A' tsk'itxa'-
yu, tem hl'k’e lama'yu kus tsk’P'tsI. Tem tai5 ts-sa'qauk’ 9 k'im
ptlui'x. Temun'hu na'k’eai A’ kus tsk’I'txayu kus xa'mnl, tem
Limk’i'lwlyu-s-le/wi'.10 11 Temun'hu mis k’-xe'tsu tem ma'yExa.
“K’-Tsa'tstai£t !-slo 11 ts-La'nk’, la'ltasin tas hun'k‘i tsa'tsital.77
Tem is Trusts tem kus Lhilkwai'sunx kus Ltsa'tstat, la'lta mis k’Ets
imi'stal.
Temun'hu xe'tsuxu to'qwis, tenuP'lm Alya5 qaa'tsE tem wi'lx
ni'sk’ik’s to'qwis. TemuP'hu mis LEai'sx tsqa'mtla hi'k’e kus
na'tk’1, tem ma'yExa. “Mun'hu hi'k’e aqa£at tas na'tk*1, k’-hi'k’e
qauwa£a kus laa la'ntk’isi.77 TemiP'liu mis k’-axa x am I 'mi, tem
haya'ntx k’au'k’s, tem LEai'sx kus k’ III hi'k’e La'xalt. Temun'hu
1 That is to say, “Come up this river!”
2 For a full explanation of this remark see note 10.
s Simplified for Kwa's-slo. Kwas is the Alsea name for Siuslaw River.
4 Probably the present site of Glenada, a hamlet situated on the southern bank of the Siuslaw River, some
6 miles from the ocean. It was a Lower Umpqua village.
5 While translating this story from the original English dictation, the collector omitted an important
incident which is here supplied. Before beginning to spear, Srii'ku decided to smoke first. Thereupon a
pipe and tobacco appeared. S£u'ku filled his pipe, spilling some tobacco on the ground, and began to
smoke. This is the reason why the Alsea use kinnikinnic as tobacco; because S£u'ku dropped some on
the ground where it mixed with the kinnikinnic berries.
6 Namely, Whale.
7 kunl'ts BAIT.
8 xp- to jerk; -utx accelerative.
9 sa’qau Yakwina equivalent for Alsea sa'qal fish-tail.
10 Literally, “became with water the place;” k‘i'lu water. The lake referred to is probably Tsiltcoos
or Ten Mile Lake.
11 Literally, “line-fishing place.”
FRACIITENBE UG]
ALSEA TEXTS AND MYTHS
85
how I will catch them ? Oh yes ! I will make a spear and also a pole.”
So, indeed, he made (those things). And after he finished (them)
he speared cne of those salmon. Then when he landed it ashore he
cut it open and began to roast it. Then he said to (the salmon.)
repeatedly, “My children will habitually do this to thee after they
shall become people.” Then after he finished he started out. And
not long (afterward) he came to a river. Then he stood (there) for
a long time and thought in his mind: “I wonder now what (beings)
shall have this here river as (their) river. Oh, yes ! the Sturgeon will
have it for a river.” So he said (to Sturgeon), “Climb up here!”
Then not long (afterward) a Sturgeon began to climb up. Then he
told him, “Only thou shalt have this river for a river, and, further¬
more, the Whale will live in that lake.” And after he finished (this)
he went on again. Theh not long (afterward) he came once more to
a river. Then he stood (there) for quite a little while thinking in his
mind, “I wonder now what shall be its name? Yes, Siuslaw will he
its name, and (the place) where I stand now will be called ‘ Wai'dusk’ ”
Then when he finished he said, “I will go upstream that I may exam¬
ine the rivers.” Then he did not go very (far) upstream when he
stopped for a while (at a certain place) and said, “I will try to fish with
a pole.” So, indeed, he began to fish with a pole. But (it was) not
long before a monster appeared (who) opened his mouth and bit at
his bait. So he jerked him quickly to the shore, and where (that
monster) fell (to the ground) it split the mountain into two, and only
his tail was sticking out. And the (place) where that previously
mentioned whale fell became covered with water. Then as (S£u'ku)
was about to depart he said, “This place will be called Line-Fishing
Ground, because I was fishing here with a line.” And this is why
line fishing is being done (now), because he did so (at that time).
Then he went on up the river and arrived not long (afterward)
upstream. And when he saw the (several) rivers all over (this
region) he said, “Now these rivers are very good; all beings will have
them for (their) rivers.” And then when he was about -to turn
back he looked across and saw a smooth rock. So he went to it
86
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
p ll'xanx, tem tlimsal'nx ya'sau: “K’ai'I Lahaya'nTyai xa'kusin
La'mxadoo hak’inl'k'eai qaik’ tasi'n-axa xalml'sal, na'mk' sE'Lxas
hl'tslEm Lowa'txayusxam.” * 1 Temun/hu mis k'eaT tem-axa mun'hu
halTyuk’s ayaT. 2 Temun'humis-axa wl'lx hah'yuk’s, tem k-Etsmun'hu
5 xe'tsuxA3 Temun'hu iLlya£ qaa'tsE tem k'Ets mun'hu qalpaT wl'lx
na'tk’ik’s, tem k'Ets mun'hu yEal'nx. “K‘-Ita£ nix qas tsudal's
la'ntk’istu.” 4 Temun'hu mis Lxal'nx I'mstat pEya'sauwIst, tem k’Ets
miT'hu xe'tsux11. Temun'hu mis wl'lx na'k's ^k’kus wuli'tsx kus
nEqa'xamxt!, tem k'Ets mun'hu Lohal' kwas tsk"In/tsL TermT'hu
10 mis qauxa'nk's wl'lx, te'mlta tskwayu'Lx kus akln/ ik‘p!/usxal
hak'iqe'xan-u kwas tsk’l'tsl. Tem k’Ets mun'hu ma'yExa. “K'in
phainsa'a laa hl'tE mun'hu V ’ Tem k'Ets imT'hu k'e'a ayaT qxe'nk's,
tenuT'hu mis wlTx na'k’s ^’kus tskwayu'Lx kus akT', te'mlta
imT'hu LEai'sx tas la'tEq Ak’ hl'k'e puwl'x, Lxat tskwi'stsuxt. Tem
15 k’au'k'Ets mun'hu t lxal'nx ts-haink'. “K’iLxa'n hl'tE imT'hu
iltqa'a? A'a, k’inxa'n hl'k’e imT'hu iml'stl, k’iLxai'I nu'nstxal
xakusi'n La'mxadoo kwas tskwi'stsuxt; k’ELxa's mEhuT'kliistu
ts-La'nk*, teimT'hu kwa'siux a'ltuxt k'is xa'mnltsLo ts-La'nk‘.;;
TeimT'hu mi'siLx Lxal'nx, tem k'Ets-axa imT'hu Lohai', teimT'hu
20 xe'tsux11. TeimT'hu iLlyae qaa'tsE tem, k’Ets-axa imT'hu wl'lx
qalpaT qxe'nk's. TeimT'hu ayaT kwas nEqa'xamxt! tem wl'lx kus
na'tk'ik’s, tem k'Ets imT'hu hala'tsl I'mstE yEal'nx. “K’-qas
tsudal's Ita£ la'ntik'stu.” Tem k'Ets imT'hu xe'tsuxu. TeimT'hu
k’Ets tsqe'wiux kus na'tk’, k'is miT'hu 1’o'tsu I'mstE yEa'a. Is
25 I'mstE tem kus hl'k'e qauwa£ mEtsudai'st kus na'tk'. TeimT'hu
Tlya6 qaa'tsE tem LEai'sx kus tsk’T'tsi %' hl'k'e nl'sk’ik's ko'kus-
auk’ ya'xEx. TeimT'hu mis lEyu'ltx, tem piltkwal'. TeimT'hu
Alya6 qaa'tsE tem ma'yExa. “ K* isk’ al'xan-u, k’in hl'tE laa nunsa'a ?
A'a, k’in phainsal'm ko'kus.” Tem k'Ets imT'hu mis wl'lx k’ ll'lk’s,
30 tem k'Ets imT'hu LEai'sx kus laa ^k’ya'tsx kwas k' !ll. Tem k'Ets
mun'hu Loqudl'nx xam£ teimT'hu ma'yExa. “K’in hl'tE imT'hu
tqelk’I'i? A'a, k’in ha'Ito ts-La'nk’A Temi'Lx imT'hu yEal'nx.
“K’ip hl'k'e imT'hu ik'tas k’ !il ya'tsl. K'ips Is Lxatowal'-slo
ts lu'wallmuxs,5 k'ips pku'tsitxu xa'kusin La'mxadoo, k’ips nu'-
35 nsitxuA TeimT'hu mi'siLx Lxal'nx, tem k'Ets imT'hu Iqamal'nx
mEqami'nta, tem-axa aya'yususx k’ le'tsik’s, tem qaxtal'nx teimT'hu
nunsal'nx, TeimT'hu mis k*eal', tem-axa qalpaT Ikui'. TeimT'hu
mis-axa wl'lx ko'kus, tem LEai'sx kus laa ^’tsk’itxe' hata'mE hl'k’e
qomu'qwlm. Tem k'Ets mun'hu tsimal'nx xam£, te'mltauk’ yal'xa
40 Is hain£ pa'Lk’st. Tem k'Ets imT'hu stqwa'tsiLx tem tspuui'm.
“K‘-hI'k‘e sa'nquk'e 6 pin Lan.” TeimT'hu mi'siLx Lxal'nx, tem
1 This rock can be still seen to-day.
2 Along the northern bank.
3 Going northward.
1 Transposed for lEna'tk'istu.
& Contracted for tsIuwall'yEmxus.
3 Described to Farrand as an aquatic plant which opens and closes when touched; probably anemone.
Described to me as a blue oyster which opens and. closes when touched; probably roseate.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
87
and marked it, saying, “(I do this) so that my children, on becoming
people, may always look at (the place) from where I turned back.”
Then when he finished he went back downstream. And after he
arrived at the mouth of the river he started out (northward). Then
not long (afterward) he came again to a river and said to it (thus),
“Thee also the salmon will have for a river.” And after he finished
speaking thus to (the river) he went on. Then when he arrived at
where the beach ends he climbed up on the mountain (that was there).
4nd after he arrived at the top he heard some monsters singing at
the lower part of that mountain. So he said, “I will go and see
what it may he.” So, indeed, he went down, and after he came to
where he heard those previously mentioned monsters he beheld (the
place) simply full (with) those beings, several of them being black.
Then he began to think in his mind: “I wonder what shall I do with
them ? Yes, I will fix them so that my children will (be able to) eat
those black ones; their name will be Sea-Lions, and the name of
those big ones will be Whales.” And then after he was through with
them he climbed up again and wrent on. And not long (afterward) he
came down again. Then he went (along) that beach until he came
to a river and likewise spoke to it thus, “The salmon will have thee
also for a river.” Then he started out, and whenever he came to a
river he would likewise speak to it thus. Just for that reason all
the rivers have salmon. Then not long (afterward) he beheld a
mountain which reached out far into the ocean. And 'when he came
near it he sat down. Then not long (afterward) he said: “I am
hungry. I wmnder what shall I eat? Yes, I wfill go out to look at the
ocean.” So wdien he arrived at the rock he sawr something that wras
living on the rock. So he picked up one and said: “I wronder what
shall I call them ? Yes, their name will be Mussels.” Then he spoke
to them : “Novr you will stay only on this rock. Occasionally the low
tide will (uncover) you; my children will gather you habitually and
wfill eat you.” Then wrhen he finished ‘ (with) them he picked up
some, vrent back vTith them to the shore, roasted them, and began
to eat them. Then when he w'as through he went down to the water
again. Then after he arrived again at the ocean he saw something
on the ground seemingly bluish. So he tried one but (found it to be)
exceedingly tough. So he kept on kicking at it until it fell over.
“Your name will be Roseate.” Then after he finished (wfith) them
88
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
k'Ets-axa mun'hu ayal' k' le'tsik’s. Temun'hu mis-axa wl'lx k' !e'-
tsik's tern pitnqe', tem atsk’al'. Temun'hu mis-axa Lqou'tsxa,
temun'hu tk’I, te'mlta hl'k’e mun'hu iml'stEx kuts-pin'tqalt lExk’ .
Is I'mstE tem hl'k’e mun'hu iml'stEx qaa'ltE. Temun'hu mis k’eal',
5 tem k’-mun'hu xe'tsuxu. Tem k’an'tsus pudi' tem ma'yExa.
“K’-hl'tE mun'hu-slo ril'i ts-la'nk’1 k’ ta'sin pln'tqal? A'a, k‘-Pu'-
'wlk’-slo 1 ts-La'nk’.” I'mstE tem kus I'mstE-slo ts-la'nk’, la'lta mis
qaqa'tsE tqalll'k’sanx-slo.
Temun'hu xe'tsuxu tem wl'lx na'k’s ^k’kus Lkui'x kus tsk*in'tsl,
10 temun'hu Lohal'. Temun'hu mis wl'lx qauxa'nk’s, tem haya'ntEx
temun'hu LEai'sx kus aqa£tit-s-leVl'. Temun'hu qxenk’sal'. Tem-
un'humis wl'lx qxe'nk’s, temun'hu ayal'. Tem iLiyas qaa'tsE ya'xaur
tem ma'yExa. “Kwaela' sins k’an'tsus Lohal'm, k'ins qalpa'a
Lhainal'dI-slo ? ” Temun'hu mis wl'lx qauxa'nk’s, tem ayal' nak’s
15 %’kus mukwa'ntstit-s-le'wl'. Temun'hu mis wl'lx tem ma'yExa.
“K’in LpiLa'yusxam tas hun'k’i k’ai'I mEtsk’i'lamxtit-slo.” 2 Tem-
un'hu mis k’eal', temun'hu-axa ayal' qxe'nk’s, temun'lru mis-axa
wi'lx qxe'nk’s, temun'hu xe'tsuxu. Temun'hu iLlya£ qaa'tsE tem wl'lx
kus na'tk’ik’s, tem k‘-mun'hu Lqlal'm. Te'mlta hl'k’e hauwl'i
20 nkui', te'mltau hl'k'e auLl' tas akin' niEha'pata. Tem-axa k’im
xami'. Temun'hu Alya2 qaa'tsE tem-axa miin'hu qalpai' tsimal';
te'mlta mun'hu ko'tsu l'mstatxu, tem k’Ets mun'hu-axa qalpai'
xami'. Temun'hu mis-axa wl'lx k’ le'tsik’s, temun'hu ma'yExa.
“K’i'Lxan lil'tE mun'hu iltqa'a ? A'a, k’in-axa yipal'm lElo'qudlyut
25 is Inal's.” Tem k’Ets-axa k’e'a mun'hu ayal', temun'hu mis-axa
wl'lx na'k’s A’kus qxenl'k’sal nsqa'xamxt lEk’s, tem k'Ets mun'hu
qwanliutxwal' is Inal's. Tem-axa mun'hu ayal', temun'hu na'k’eai
A’suwa'tEsanx kus Inal's, temun'hu minqa'xamxt lit s-le'wl'.
Temun'hu mis-axa wl'lx kus na'tk’ik’s hak’inl'k’eai ik'kus-axa
30 xeml'sal, temun'hu tsx’ipal'nx kuts-qwa'nu'k’ k’i'lOk’s, temun'hu
Itslu'yu kus natk’h Temun'hu Iqlal', temun'hu mis wl'lx k’au'k’s,
temun'hu ayal'. Temun'hu mis wl'lx ku Lxa'yatsik’s, temun'hu han'k’s
mEtskwa'halx, temun'hu hl'k’e Is qauwal'-slo piLal'. I'mstE tern
kus hl'k’e Is qau'wal-slo niEtsk’ila'maxtit-slo kus Ya'xaik’,3 * la'lta
35 mis iml'stal. Tem-axa Ita£ mun'hu qaqa'tsE tqalll'k’sanx-slo.
Temun'hu mis k’eal', temun'hu xe'tsuxu, temuk'hu wl'lx na'tk’-
auk’s tem k’Ets mun'hu yEal'nx. “K’-qas tsudal's la'ntik’stu.”
Temun'hu mis Lxal'nx i'mstat pEya'sauwIst, temun'hu xe'tsux11.
Temun'hu iLlya£ qaa'tsE temun'hu wl'lx qalpai' na'tk’ik’s. Temun'hfi
40 k’an'tsus qaa'tsE pLiii' ya'sau. “K’-nltsk* hl'tE-sld ts-la'nk’ ? A'a,
1 A promontory below the Alsea River; probably Cape Apache.
2 See Boas, Chinook Texts, p. 92.
s Called now Yahach. A small creek in the most southern part of Lincoln County, Oregon. In former
times an important Indian village was situated there, which served until 1876 as a reservation.
FRACIITENBERG]
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89
he went back to the shore. And after he came to the shorg once
more he lay face downward and began to sleep. And when he woke
up again he arose. (To his surprise) the place where he lay face
down (showed plainly) so. This is why such (a mark can be) always
(seen there). Then after he finished he was going to start out.
But he stood a while and said: “I wonder now what shall be the
name of the place where I had been lying down? Certainly, the
name of the place shall be Pu“wik\” For that reason the name of
the place is so, because he was the one who named the place.
Then he went on and came to where a mountain was touching the
edge of the water. So he climbed up (there). And after he came
to the top he looked around and perceived a pretty valley. So he
began to climb down. And after he came down he went on. But
he did not go (very long) and said, “How would it be if I should
climb up for a little while and look at the place once more?” So
then after he came to the top he went to where that pretty place
(was). Then when he arrived (there) he said, “I am going to break
wind right here, so that the place may have camas.” Then after he
finished (doing this) he went down again, and when he came down
once more he started out. Then (it was) not long before he came to
a river, which he was going to cross. But just as soon as he came
down to the water some monsters with their mouths open approached
him. So he turned back there. Then not long (afterward) he tried
again; but the same thing happened, and he (was forced to) turn
back again. Finally when he came back to the shore he said: “I
wonder what shall I do to them now? Yes, I will turn back and
fetch some sand.” So, indeed, he went back, and when he came
again to where he had gone down previously to . the beach he began
to scoop up much sand. Then he went back, and that place where
he dropped the sand became a beach. Then when he arrived again
at the river from where he had previously turned back he threw out
a handful (of sand) into the water, whereupon the river became dry.
Then he crossed over, and after he arrived at the other side he went
on. Then as soon as he came to that prairie he walked around in
different directions and began to break wind all over the place.
This is the reason why the Yahach prairie has camas all over, because
he did so (at that time). And, moreover, he also gave its name to
this place.
Then after he finished he went on and came (after a while) to a small
river and said to it (thus), “The salmon will have thee for a river.”
And after he was through speaking to it thus, he started out. Then
not long (afterward) he came again to a river. He stood (there) for
quite a little while and said several times: “I wonder what shall be
90
BUREAU OP AMERICAN ETHNOLOGY
[BULL. 67
k'-WusP'-slo ts-la'nk* .” Temun/hu mis k’eal', tem k'Ets mun'hu
ma'yExa. “K’in'qule'm to'qwis k'ins ilt !l'i tas na'tk’ Tem k'Ets
mun'hu k’e'a quit', temun/hu wTlx na'k’s ik*kus mEl'pstaxt-slo,
temun'hu ma'yExa. “K’in Lohal'm qauxa'nk’s kwas tsk’In'tsi.”
5 Tem k’Ets mun'hu k’e'a Lohal', temun'kumis wi'lx qauxa'nk’s, tem
hau'k’s mphaya'nixa. Temun'hu Tiya2 qaa'tsE te'mlta qalo'sik's
haya'ntEx, temun/hu ma'yExa. “K’-Liya£ tas hun/k’i mEi'pstaxt-
slo, tsa£hi'sxa au'L haluwi'k’siyuk’s.” Tem-axa mun'hu qxenk’sal'.
Temun'hu mis-axa wiTx qxe'nk’s, tem k’Ets-axa mun/hu qaitsixwa5-
10 yai'nx. Is TmstE tem kus hi'k’e mEqami'nt kus a'ltuxtit-s-k' !ll kus
Texi'nk’ } Las k*-k’im mEi'pstaxt-slo, sis Tiya2 imi'stali. Temun'hu
mis k'eai', tem k’Ets-axa mun'hu ayai' hali'yuk's. Temun/ku mis-
axa wiTx hali'yuk's, tem k'Ets mun'hu xe'tsuxu. Temun'hu Tlya5
qaa/tsE temun'hu wi'lx na'k’s Tc’kus mEk’ !i'lt-sIo ko'kus.2 Tem k’Ets
15 mun'hu k‘an'tsus qaa'tsE plui'. Temun'hu Lhainai'tEx kus k’ III tem
hi'k’e puu't is xa'mnltsLo. Tem k’Ets mun'hu yEai'nx. “K’llx
hi'k’e mun'hu imi'sti, k’iLxai'r pku'tsitxai qakusi'n La'mxadoo,
k’E'nxas ai'i nu'nsitxai.” Temun'hu mis k’Ets k’eai', temun'hu
xe'tsuxu. Temun'hu Tiya5 qaa'tsE tem wi'lx na'tk’ik’s, tem k’Ets
20 yEai'nx. ££K’-nix ita£ kus tsudai's la'ntik’stu.” Temun'hu mis
Lxai'nx, temun'hu xe'tsuxu. Temun'hu Tiya^ qaa'tsE tem wi'lx
qalpai' na'tk’ik’s. Tem k’Ets mun'hu k’an'tsus qaa'tsE plui', tem
k’Ets mun'hu ma'yExa. ££K’-nitsk’ hi'ts mun'hu-slo ts-la'nk’ ? A'a,
k’-Yaqo'n-slo ts-la'nk’.” Temun'hu mis k'eai', temun'hu xe'tsuxu
25 Tem hi'k’e mun'hu is qau'wai-slo ya'tsxalxasxa kwas na'tk’1 nak'
kus wa'txal.3 Is xa'mEt-s-le'wi' tem lii'k’e ko'xu wa'txanx kus
Ipu'pEnliaut, tem hi'k’e mun'hu imi'stEx tsli'ts.4 Temun'hu mis
wi'lx ik* kwas haihaya£t kus na'tk’1, temun'hu tqailk’i'nx-slo ya'sau:
££K’-anhu'u mun'hu MaYos ts-la'nk’.” Temun'hu mis Lxai'nx,
30 temun'hu to'qwis ayai', temun'hu is qauwai'-sio ltsxai'xasxa.
Temun'hu na'k’eai Tc’k’a'ts lisanx qauwa£a tas laa, temun'hu imi'stEx
tas li'ts.5
6 . SUD 1' ASTIT-S-LM 0 'TSK' EXLT IeNU't 6
Five the Brothers
(Collected by Farrand in 1900)
Ik’i'LX7 ya'tsx is xa'mEt-s-itsai's. Temun'hu is xa'mEt-s-lqe'st
tem ayai' kuts-hu'lk’iLX lun'tsit8 ko'kus kwas na'tk’h Tem
1 A place on the Alsea River, about half a mile above Scott Mountain.
2 A small island in the Pacific Ocean; now called Seal Rock.
3 Literally, “He became habitually.”
4 Contracted for tas llts.
5 Many incidents have been left out in rendering this myth into the native language. Practically the
whole account of Ssu'ku’s journey from Yakwina northward has been omitted. In view of the importance
of this myth, it is thought well to supply the missing incidents from the English version No. 25
(see p. 233).
6 This is perhaps the most poorly told myth in this collection. It lacks in clearness of narration and in
definiteness as to subjects and objects of the action. I am inclined to believe that this is a Salish myth
vaguely remembered by Grant and narrated to Farrand as an Alsea tradition. The five Thunder Brothers
are undoubtedly the Transformers (Qals) of Salish mythology.
7 Namely, the Five Thunderbirds and their sister.
8 Simplified for lElun'tsit; Itu- to bathe.
FRACHTENBERG]
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91
the name of this place ? Yes, Alsea shall be this place’s name.” Then
after he finished he said again, “1 will go upstream (and) will exam¬
ine the several rivers.” Then, indeed, he started up the river and
came (pretty soon) to where there was a cascade, whereupon he said,
‘ ‘ I am going to climb up on that mountain.” Then, verily, he climbed
up and after he came to the top he looked around everywhere. Then
not long (afterward) he looked into the sea and said, “This place here
will not have a waterfall. (It is) too close to the mouth of the river.”
So he climbed down again. And after he arrived below he began
tearing (the rocks) up again. This is why there are many big rocks
at Texi'nk*. Surely there would have been a waterfall there if he
had not done this. Then after he finished he went once more down
the river. And after he arrived downstream he went on. Then not
long (afterward) he came to a place on the ocean where there was a
rock. So he stood (there) quite a long while. Then he looked at the
rock and (saw that) it was full of seals. Then he said of them, “Now
they will just do it thus, in order that my children may catch and
eat them.” Then after he was through he went on. And not long
(afterward) he came to a river and said to it, “Thee also*the salmon
will have for a river.” Then after he finished (with) it he went on.
Then not long (afterward) he came to another river. So he stood
there quite a little while and said: “I wonder now what shall be the
name of this place? Yes, Yakwina shall be the name of this place.”
Then after he had finished he went on. Now everywhere he per¬
formed by himself various things at those rivers, wherever he hap¬
pened to come. At one place he turned the shinny players into trees,
and (they still) stand thus unto this day. Finally when he came to
that big river he named this place, saying, “Now Columbia will be
the name (of this river).” Then when he finished (with) it he went
upstream and performed various things at every place. And wher¬
ever he placed all those things (they are still there) thus unto this day.
6. The Five Thunderers
They were living in one house. Then one morning their sister went
to the bank of the river to bathe. The tide was low at that time, and
92
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
ts!uwi'x tem xa'mEt-s-k6'xu tsk’i'x is loqai'-slo. Temun'hu mis
yuxe'nx kuts-la'k’ ak’ , tem k’i'mhak’s kuhai'nx hak’iqau'x. Tem-
un'hu Ltui'. Temun'hu mis-axa k' liqai', tern hak’iqau'x kwas ko'xu
piltkwai'. Tem-auk' tsqaisi', tem-auk’ tsqamLai'nx ts-k’ li'k’ik’.
5 Tem hi'k’ e qaa'tsE Tiya5 haya'ntxa. Temun'hu mis-u axa haya'ntxa,
te'mlta hi'k’e ni'sk’ aili'k’i ko'xu. La'ltas ltaa kwi£ te'mlta ko'xu
wa'txanx kus tskui'k' linx.1 Temun/hu mis lEiii'sk’iyu, tem ainai'.2
Kus Lmu'tsk’Exlt lEnu't k* au'k’s-axa la'q lauyusx. Temun'hu mis-
axa wi'lsLiix k’au'k’s, tem Tiya£ k' !iqal'. Hi'k’ auk' k’im kuwi'x
10 Is kwe£, *Liya£ yu'xu mEla'nLiix k’-qau'k’eai mukusliya'a. Tem-
un'hu qasuwa'uux kus kui'ptina, k’-qa'tsE lo'quta'a k’ai'i qa'tsE
mukusliya'a. Temun'hu mis k’-lkwi'mi, tem k‘an'tsus tiutIVansxai'.
K* lit Ixa'yusx ik’ ts-a£'qaik’ tem-axa ts-xau'sxauk’ , temun'hu kwa'-
ida 3 Lkui'. “hax luI, hax luI, hax luI.” 4 5 6 7 8 Temun'hu mis tsqe'wiLx,
15 te'mlta hi'k’e hu'nk’ liyusx tem ainai'. “Hai'aitist i, LEi'Laxan ku
Male'tst.” 5 Tem-axa k* liqai', tem LEa'laux kuts-hi'yak’ mis
ma'qaxainx xaku's mukwa£sli. Temun'hu qalpai'nx qasuwai'nx
kwas xam£ kuts-mu'tsk’ak’ qaku's mEku'mku, te'mlta l’o'tsu
mun'hu ita£ i'mstatxu: hi'k’e hunk’ li'yusx. Temun'hu qalpai'nx
20 kwas xam£ qasuwai'nx, te'mlta l’o'tsu mun'hu ita£ i'mstatxu.
Temun'hu mis qauwa£a LEa'mtiyu kuts-mu'tsk’ak’, temun'hu xas
yu'xwis p li'xanx. Temun'hu tsa£ti axa ustai'nx, temun hu qa'tsE
mukusliyai'nx.
Temi'Lx 6 hi'k’e is xa'mEt-s-itsai's ya'tsx, k’i'k-uku ya'tsx kuts-
25 hi'yak’iLx, kus kuipu'na. Tem hi'k’e qauwa£a is pi'tskum tem
aya'l ko'kus tem-axa qauwa£a tas laa wi'lalyusx, qauwa£a hi'k’e laa
nu'nsitxanx xaku's kuipu'na. Temun'hu kus mukwa£sli ts-si'tEk
temun'hu ita£ qauwa£a is pi'tskum aya'l, temlta-axa tai£ tkwa£li'sla
tem-axa Lqu'ma wi'lalyusx qauwa£a is pi'tskum. Tem-auk' mun'hu
30 axa mEtlama'niLx ik* ts-haink‘ , na'mk’ k’ikuts7 haya'ntxa k’i'kus,
la'lta mis hi'k’e qauwa£a laa nu'nsitx, temi'LX mun'hu tEqo'tsE
temi'Lx tai£ tkwa£ll'sla nu'nsitx.
Temun'hu misi'Lx LEmla'ntx qau'kuts-hului'suuk’ kus mukwa£sli,
temi'Lx mun'hu qainhai'. Qauwa'tiLx hi'k’e ts-tExk’ spai'tx
35 temi'Lx mun'hu lq!ai'. Temi'Lx wilx na'k’ eai ^’kus niEpaa'wunt-
slo,8 temi'Lx hi'k’e qaa'tsE tspuiti'yusx, Lxai'i Lhainai'di na'k’slo
qaa'tsal. Temi'Lx mun'hu qauku's qala'xstet yEai'nx mis qxe'-
nk’slo qaa'tsal, te'mlta k’Ets qaku's mena'tEm tem yEai'nx mis
qauxa'nk’slo qaa'tsal. Na'mk’ k’au'k’Ets-axa tk'i, k’is hata'niE
1 tskuil- TO BE ON TOP, TO RIDE.
2 The informant evidently could not relate the incidents during the journey to the land of her abductors.
3 ku it- TO DANCE.
4 In imitation of the sound made by the shells while he was dancing.
5 Probably another name for Sea-Otter.
6 For example, Sea-Otter and his wife.
7 k-Ets + -uku.
8 paa'wun snag.
FRACHTENBERQ]
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93
one log lay on dry ground. So after she took off her clothes she piled
them up there on top (of the log). Then she began to bathe. And
after she came ashore again she sat down on top of that log. Then
(soon) her eyes began to smart, so she closed them (for a little while).
Then for a long time she did not open her eyes. But when she opened
them again, behold ! the log was already far (in the sea) . It was really
a canoe on which she had sat down, but she mistook it for a log.
Then when she was far (out) she began to cry.
Those five brothers (her captors) were going back with her to the
other side. And after they returned with her across she did not go
ashore. She simply stayed there in the canoe, (since) it was not
known yet who was going to marry her. So the Fur-Seal was sent
(being told that) he should take her so that he might marry her. And
as he was about to enter the canoe he dressed a little. He put on
his neck his dentalia shells and also his (abalone?) shells, and then
went down to the water dancing, hax luI , hax luI. But when he
came to her she just covered her head and cried, “Pray tell him I
refuse that Male'tst!” So he went back on the shore and informed
his cousin that that woman refused to marry him. So that Sea-Otter
sent again another of his younger brothers, but the same thing hap¬
pened again; she just covered her head. Then again he sent another
one, but likewise the same thing was done. So after all his younger
brothers had gone he finally went to her himself. And now (to his)
surprise she went back with him, and he took her as his wife.
Then they were living in one house, (and) their cousin, the Fur-Seal,
lived at the other end of the house. Every day he habitually went
out to the sea and usually came back with all kinds of things; all sorts
of things that Fur-Seal was constantly eating. And that woman’s
husband he also went (out) habitually every day, but he usually came
back every day with only crabs and clams. Then she was sorry in
her mind about it whenever she looked at the other end of the house,
because he was eating all kinds of things, while they were eating
011I37' crabs.
Now when the brothers of that woman found out (that she was
carried off) they began to get ready. They took along all their (fight¬
ing) implements and went across. Then they came to where there
was a snag, and they floated (around there) for a long time, so that
they could see which way it (would) stay up the longest. Now the
eldest brother told them that it was (staying up) for a longer time
(when the waves pressed it) downward, but the youngest brother told
them that it remained (on the surface) for a longer time (when the
waves bore it) upward. Whenever it rose (to the surface) the abalone
94
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
hi'k'e ha£ya'nitxam tas sl'qu. Is l'mstE tem kus k'Ets ptsisaeyai' 1
kus mEna'tem, la/lta mis-u aya'hanx 2 kus sl'qu.3 Tem k'Ets mun'hu
mEtsa'saux. Temun'hu mis-auk' axa tk'I', temiTx mun'hu mExa/-
yusx. Temun'hu mi'siLx stink' l'yEm, te'mlta k’Ets hi'k'e Valhal'
5 kus kwln/‘ts!it; “Ee, sin xwe'xwe *k’ tsxina'yu, a'lk'xup k’an'tsus!”
La'ltas hi'k’e tslo'quti kwas si'qu. Temun'hu misiTx tsti'nk' txEm,4
temiTx mun'hu aya'yEm. TemiTx mun'hu qalpaT wi'lx na'k'eai
*k' hi'k'e puwi'x tas xulpa£tsit!. Namk’ k'ETxats ilai', k'is hi'k'e
yuxe'i kus pi'tskum. TemiTx mun'hu haa'tsE tsitsk' layuTx,
10 te'mlta Tiya£ xam£ Limk’ le'ntx. Tem k'Ets mun'hu Lqamai' kus
mEna'tem as k' III tem k’ELxa'ts mun'hu piltsli'nx, tem hi'k’e
IkwaEa'yu temun'hu Lxat tem hi'k’e tsana'ltik’sau. Tem k'Ets
mun'hu Iqamai'nx ya'sau: “K’-Liya£ laa pin nan, k’ -hi'k'e tai£
xulpa£tsit!. K'ip lowi'tlitsu xas kla'mtsLEm ts-la'mxadook', sips
pxa'mintxu.” TemiTx mun'hu xe'tsuxu. Tem Tiya£ qaa'tsE
temiTx LEai'sx kus laa tspi'utx qauwaisa£ts-uku k'Eqo'tsinx. Tem
k'Ets mun'hu ma'yExa kus mena'tEm. “Pa'lEn xutsa' tem kus
hi'k'e Lhaya'naulnx, tem kus Tiya£ tsitsk' !iTnx V’ TemiTx
mun'hu tsitsk' layuTx. Temun'hu Tiya£ qaa'tsE tem tsqa'mLiyu,
20 tem hi'k'e Isa'lk’ tuyu-slo7 tem-axa puqwe'ninai-slo, te'mlta k'inx
Tlya£ yai'xstoxs. Tem k'Ets mun'hu p'ui'nx kus qwe'nin ya'sau:
UK'-Liya£ laa xam Lan, k'-hlT'e tai£ qwe'nin. K’ -hi'k’e Limi'staldu
xasuwi'tT TemiTx mun'hu xe'tsuxu.
15
Temun/hu misiTx wi'lx k’ au'k's, temiTx tink' al'nx ko'kus xa'kuts-
25 hulu'k'iLx temiTx aya'yususx itsai'sik’s. TemiTx mun'hu pilai'.
Tem Tiya£ qaa'tsE te'mlta k'Ets ma'yExa kus mena'tEm. “Hata'mE
luu' asi'n tsi'tsik’ ! kwas qau'x qunwl'x. Qau5 kwaa' las lin qu'mhat
ata'sil pxa'mnltxanx V’ Tem k’Ets mun'hu yEaTnx. “Ami'stis
tahnuqwa?” — “Ttan hi'k'e LEya'saux.”
30 Temun'hu ayal' ts-qu'm/tik‘ELx Lqaya'kwalsxamst.6 Temun'hu
mis-axa wi'lx, tem-axa wl'lsusx tas tkwa£ll'sla. Temun'hu Tiya£
qaa'tsE .tem ItsIuwa'siLx kus ts!u'ax'au? te'mlta k’Ets mun'hu
Loqudl'nx xaku's mEna'tem ya'sau:- “K'in i'tsusi ik’sin a'hal7 sin
psi'pxantxus.” Tem k'au'k’Ets s'ai'nx qaux Lk'ilt li'sik's tern
35 qaxtal'nx.
1 tsas- TO WIN A POINT.
2aih- . . . -u to wish.
3 The real meaning of the preceding sentences may be suggested as follows: “A log blocked their way,
moving up and down with the waves so that they had the choice of either going over the snag while the
waves bore it down, or else shooting the canoe over it while it was partially submerged. A debate arose
as to whether the log would remain for a longer period under or above the water. When exposed to the
surface, the log was seen to be covered with abalone shells. The youngest brother wanted to obtain these
shells, and insisted for that reason that it would be better to go over the log while it was exposed. He won
his point.”
4 Instead of sti'nk-txEm.
5 For qau'k'eai.
3 qaiku- to look for food aI low tide.
7 Meaning obscure. The informant claimed these words are archaic and out of use owing to the fact that
they resemble names of dead persons. The meaning of this sentence seems to be: “I am going to eat (these
embryo crabs) even if they are my future nieces.”
F RAC II TEN BEIIG]
ALSEA. TEXTS AND MYTHS
95
shells (that were on top of the log) flashed rather (prettily). For that
reason the younger (brother) tried repeatedly to win (his point)
because he desired those ahalone shells. Finally, he won his point.
So when it rose again (to the surface from) inside (the water) they
paddled (toward it) with (the canoe). And when they came under
it in the canoe the steersman suddenly began to shout, “Hey! that
paddle of mine is caught; do you stop a little while!” In reality (he
made them stop while) he was just pulling off those abalone shells.
Then after they had passed under (the log) they went on in the canoe.
Then the next time they came to a place that was just full of snipes.
Whenever they flew up, (they darkened the horizon so that) the sun
would simply disappear. Then in vain they kept on shooting at
them, but they did not hit (even) one. So the youngest (brother)
gathered many rocks and threw these at them; whereupon many
(snipes) fell down and some of them got crippled. So he gathered
them up, saying, “Your name will be nothing; it will be only Snipes.
The children of the Earth-people will enjoy you whenever they will
hunt you.” Then they went on. And not long (afterward) they saw
something floating far away in front of them. Then the youngest
(brother) said, “For what reason are those (things) just looked at; why
are they not shot at?” So then they began to shoot at them. Then
not long (afterward) it became foggy, then a calm set in all over,
then (the ocean) became foamy, and they could not get through
(anywhere). So (the youngest brother) blew (at) the foam, saying:
“Thy name will be nothing; it will only be Foam. The wind will
always do this to thee.” Then they went on.
Then after they came at last to the other side; their sister met
them at the bank and went with them into the house. Then they
sat down, and it (was) not long when the younger (brother) said: “It
seems (to me) that (this) looks like my arrow which is sticking up
(there). Who knows, (it may have been) really our brother-in-law
(for) whom we have been hunting?” But he was told (by his other
brothers), “For heaven’s sake, keep quiet!” — “I just said this (for
fun).”
Then their brother-in-law went to look for food. And when he
came back he brought with him some crabs. Then not long (after¬
ward) a little crab began to crawl upon him, and the younger (brother)
caught it, saying, “I am going to eat this even if it will be my future
niece.” So he put it on top of the fire and began to roast it.
5
10
15
20
25
30
/
96
BUREAU OF AMERICAN ETHNOLOGY
[bull. G7
Temun'hu k'imnl' kuts-qu'm'tik’ELx, tem Lx-auk’ I'mstE ts-haink‘ ,
ts-pEnu'nsatxusk‘iLx k'is Lqe'ln. La/ltas Ita qo'tsE k’E'Lxas Lqe'ln,
la' Ita muku's 1 qaxtal'nx qaku's mena'tEm kuts-sTpxanauk' .2 Tem-
un'hu mis till!' kus k' !ll? temi'Lx mun'lm Ikmktla'lnx. Temun'hu
qauwl's ku'Lnx kuts-ha't lak’ inx, temi'Lx mun'hu qalpa'unx xa'mEnt !
k'iluwI'Lnx kuts-mu'tsk'ak' . Tem k'Ets mun'liu psuk’ layu'sx kus
mena'tEm. “Hl'k'auk'-wa kwa'k’its-qalEmlal'sk’ 3 quu'yEmts,
na'mk’s kus quu'yEmts kwas kala'xkala!” Temun'hu misi'Lx qau-
wa£a k'iluwi'Lnx, temun'hu k'ilwIyuTnx is k' III. Temun'bu mis Laalal'
kus lri'lu, temi'Lx mun'hu Ita'qusau. Qau'wls kuts-ha't lak’ mx Itq-
wal'txa, “boom.” Temi'Lx hl'k'e mun'hu tal'LX qauku'ts-qu'nk-
tEk'iLx. Tem k'Ets mun'hu mi'siLX qauwa£a Ita'qusau kuts-haa't!ak‘
kus mEna'tem, tem k'Ets mun'hu qa'halt Itqwal'txa kus mena'tEm,
las k’Ets hl'k'e *k' ts-xama'liyuk’ik's ma'yExa, “ b5om.” K'is
mun'huLxayasI'yalsxam,4 “I'psinxasxayauk’ 5 sins k* ll'k’s.”6 Tem-
un'hu mi'sinx qauwa£a Itslisl'yu, temi'Lx mun'hu tuhl'Lnx. Tem
k'Ets mun'hu psulal' kus mena'tEm, “Hl'k’el-wa Is qalxui'-sl5 tu-
hl'ln ! ” Te'mlta k’Ets mun'hu k' e'a. MisiTx tuhl'Lnx temi'Lx hl'k* e
nl'sk’ik’s haitsa'unx, temi'Lx tspuyu'Lnx na'tk* auk's, Lxai'I Tlya2
au'L pqe'xasal'm. Is I'mstE temi'Lx qalxui'-slo tuhl'Lnx. Temun'hu
mi'sinx-axa Ik’i'stLnx, tem k'Ets mun'hu-axa tk’I' kus mena'tEm
tem k'Ets mun'hu qauwl's kus qala'xstet tsima'yuxu tl'ut lhuna'yuxu
kuts k’ll'k’ik*. Temun'hu Llxusal' val'x-auk* ts-haink‘ tem-axa
xEltxusal'. Temun'hu muxwl'nalx 7 kuts-qu'nvtik'iLx ts-Itsal'sk' .
La'k’Ets-axa hauwl'i qxe'nk's wl'lx kus kui'puna,8 k'ilta's-axa k'im
qalpal'm Lxunl'yusxam. K’is-axamun'hu qalpal'm Lohal'mk’i'ltas-
axa k'im qalpal'm.9 Temun'hu k’Ets wl'lx qxe'nk's, k'is tswetlal'-
xasxam.10 11 Temun'hu LEya'hayu kus k6'kut-s-k'iTu.u Tem k'Ets
mun'hu ya'tsxasx kus mena'tEm. Qau'wls yEal'nx kuts-ha't lak'
k’-u haya'ntoxs, temi'Lx mun'hu qalpal'nx kwasi'Lxpsi'nLxqalpal'nx
yEal'nx k'iLx-au haya'ntoxs. Tem k'Ets mun'hu yaPyal'nx kus
qala'xstet kuts-haa't lak’, “MEhaya'nalxayu kus pi'lqan-auk' ts-k’ I-
I'k’ik’ I” 12 Temun'hu k'Ets haya'ntxa, k'is hl'k’e Lqal'yusxam-slo.
1 tem+kus.
2 The exact meaning is as follows: “They thought their brother-in-law was going to cook food for them.
He, however, made up his mind to cook them in revenge for the death of his children, who were devoured
by his youngest brother-in-law.”
3 Consists of kwas; k--; ts-qalEmlai’ sk- .
4 xais- TO WHISPER.
5 Vpsin- to be raw; -xas reflexive; -x verbal; -ai imperative; - auk • suffixed particle.
e He did not wish his eyes to boil lest he be deprived of his sight.
7 xun- TO FALL.
8 After having repaired the roof of the house.
9 That is to say, again the roof fell down.
10 Because of his exertions while trying to repair the house.
11 Literally, “became high the ocean water.”
12 Ungrammatical; should have been haw . k’lilr
frachtenberg]
ALSEA TEXTS AND MYTHS
97
Then their brother-in-law made a fire, and they were thinking that
their future food was about to be boiled. In reality, however, it was
they who were going to be cooked, because the youngest (brother)
had roasted his little niece. Finally, when the rocks where hot, they
(the five visitors) were bound. Then their eldest brother was first
placed in (the kettle), and then his younger brothers were put in
one at a time. And the youngest (brother) was constantly wishing
(to) himself, “I wish he would just put me into the curve of the pot
when he puts me into that pot.” Then after all were put in they
began to put in the rocks. And when the water began to boil they
burst. First their eldest brother began to burst, “boom!” And
their brother-in-law was just watching them. Then after all the
elder brothers of that younger (man) burst then he pretended to
burst, although he just said with his mouth “boom!” All the time
he was whispering to himself, “Don't get cooked, oh, my eyes!”
Now after all became done they were spilled out. Then again the
younger (brother) began to wish, “May we be spilled at some hidden
place!” And, verily, thus (it was done). When they were spilled,
they were carried far away and dumped intc a small river, so that
they should not make a bad smell close by. For that reason they
were spilled at an out-of-the-way place. Then when they were left
(alone) again then the younger (brother) got up again and now he
tried to fix first the eyes of the eldest (brother). Thereupon it began
to rain very hard, and the south wind also began to blow. Then
their brother-in-law’s house kept on coming down. No matter how
often the Fur Seal would come down again, it would nevertheless
fall there once more. Then he would climb back again, but once
more the same (thing) would happen there. Then finally after
he came down (for the last time) he started to defecate (all)
over himself. Then the sea became rough, but the younger
(brother) was (still) doing various things (by) himself. First he
told his eldest brother to open his eyes, and then again he com¬
manded those other three (brothers) that they should open then-
eyes. Then he said repeatedly to the oldest of his elder brothers,
“Keep on opening thy rotten eye!” And whenever he opened it it
would just lighten all over. Then he told those three (other) elder
96653— 20— Bull. 67 - 7
'98
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
Temi'Lx mun'hu yEal'nx kwasi'Lx psi'nLx kuts-haa't look", k’i'Lx-au
mEhaya'nalxam. Temun'hu misi'Lx-au axa qauwa£a haya'ntx, tem
k’s'Lxats mun'hu yEal'nx k‘i'Lxa-au qauwa£a hie h ay a ' n alx am .
Temun'hu k'ELxau'ts1 LEhaya'nlyu, k’is hl'k e Lqal'yusxam-slo.
5 Temun/hu mi'siLx k'eal', tem k'Ets mun'hu kus qau'wls pl'usxaeya'a
ts-haink’,2 “aaah.” 3 Tem k’Ets mun'hu mis k’eal', tem yEal'nx kus
qala'xstEt kuts-haa't !ak' k‘-u pl'usxa£ya'a ts-haink’ .2 Temun'hu mis
k’eal', tem k’ELxa'ts mun'hu yEal'nx. “Ai'xap mun/hu! K’il-au
xas qauwa£a pl'usxa£ya'a lin hain£: ‘aaaah, aaaah, aaaah. Tem-
10 un'hu qamLi', temun'hu yo'ltsuxsal yixal'nx-auk’ ts-haink’ kus lim-
la'lxusxamt. Las hl'k’e tas Ll'qxamtELl is ko'xu, te'mlta hl'k’e
qxenk’sai'. Tem k’Ets. mun'hu kus mEku'mkuLx ts-mena'tEmk* tem
k'Ets ma'ysxa. “Kwa£la/ k’xuts as Mo'luptsinI'sla 4 k’is i'na Lxa-
ma'k’ ink’ a'lsxam.” 5 Temi'Lx mun'liu phainsa'Lnx, te'mltaux mu11'-
15 hu k'e'a wa£na'. Temun'hu mis qal'-slo, tem hl'k’e qauwa£a tas laa
kul£al k’ lets, tem tskwayu'Lnx kus hl'tslum ^’pi'usxal ts-qall'xk’
hak’ik’ !e'ts. Temun'hu phainsa'Lnx, te'mlta tai£ kui'puna tsk’Tx
liak’ !e'ts-Em Is ko'xu. Tem Is I'mstE na'mk’ k’Ets kus tsaa'mE su'-
slotx, k’i'kus k’ liqai'xam kus kuipu'na k’is ‘wala'haltxam Is hl'tslEm,
20 la/lta mis iml'stal kus ta'ming’ink’ .
Temi'Lx mun'hu ma'yExa. “K’il na'k’s-Em mun'hu ayal'mi?”
Temi'Lx mun'hu ma'ysxa. il tsqanui'mi ik’ta's le‘wl' qauwi's
mukwe'sta. Temun'hu slis k’eal'mi k’lis mun'hu qauxank’sal'm.”
Tem k'Ets mun'hu tl'ut t'wantxal' is kwe£ kus mena'tEm. Tk’i-
25 lal'nx kus ini'yu tem mEya'kanx.6 Temi'Lx mun'hu mEqo'tsEta
ayai'm. Temun'hu iLlya£ qaa'tsE temi'Lx wl'lx LEya'tstik’s. Tern
k’Ets mun'hu ma'yExa kus mena'tEm: “A'lk’uxul a' k’an'tsus, k’in
phainsal'm.” Te'mlta yEa'lnx, “Ami'stls hl'k’e ta£muqwa." — -
“ Alya6, k’in l’o'tsu mun'hu phainsal'm.” Tem k’Ets mun'hu mEtsa'-
30 sex, tem k’Ets mun'hu k’ !iqai'. Temun'hu mis LEai'sunx, tem vEa'-
Inx; “Xa-Alya5 a'ya ! Akln' ik’ama'tsuxu 7 is hl'tslEm.” Tem k’Ets
mun'hu pxeltsusayu'Lx. “Nak’-E'n mun'hu? Hanhu'u k’in le-
ai'sl.” Temun'hu tEsina'yEmuxu, temun'hu LEai'sx, te'mlta tai£
ta'puxk’in tsinal'x. Tem k’Ets mun'hu su'pLi kumu'kwalyu'Lx ya'-
35 sau: “K’ -hl'k’e Liml'staldu xas kla'mtslEm ts-la'mxaclook’ .” Tem
k'Ets mun'hu piltkwal' tem t!axut!al'nx kwas k’a'tslisau hvts-yu11'-
salyustlExk' hak’iqe'xan ya'sau: “Kex Alya6 lama'tsutELl 7 is
hl'tsLEm. K’-hl'k’e ta'puxk’in xam lan.” Tem k’Ets mun'hu niE-
haya'nix, te'mlta hl'k’e Lpa'ala tas hl'tsLEm ts-qe'kusk’. Tem
40 k’Ets mun'hu ukui', temun'hu mis-axa wl'lx temi'Lx mun'hu ayai'm.
1 k'Ets + -LX + -U.
2 Literally, “will cause his mind to sound fre¬
quently.”
s A sigh-like exclamation.
4 It would seem that one of the Five Transform¬
ers was Mo'luptsinlsla (Coyote).
5 xamk'ink'- to do mischief.
e ya'ka crosspiece.
7 ci'mta ENTIRELY.
FKACHTENBERQ]
ALSEA TEXTS AND MYTHS
99
brothers of his that they should keep on opening their eyes (slightly).
Then when they all opened their eyes again he told them that they
should all blink their eyes. And whenever they would blink their
eyes it would just lighten all over. And after they finished then the
first (brother) emitted a sound, “Aaah!” Then after he stopped
then he commanded that older of his elder brothers to bring forth a
sound. Then after he stopped then he told them (all) now: “Do
you go then ! We will all bring forth the sound ‘ aaaah, aaaah, aaaah.’ ”
Then night came, and it began to thunder very hard (and) it rained
in torrents. Even those logs that were held fast came down. And
then the youngest of the Sea Otters said, “It seems as if Coyote were
doing so much mischief (all) by himself A So the people went to
see (those Thunderers), but they were gone, indeed. And when day¬
light appeared all over everything was just piled up on the shore,
and a man was heard (some) where (as) his shouts sounded from the
beach. Then they went to see him but (saw that it was) only Fur
Seal lying near the edge of the water beyond a log. And this is why,
whenever it storms very hard, the Fur Seal goes ashore (and) keeps
on shouting at people, because he did that at that time.
Then (the five Thunderers) said, “Where shall we go now?” Then
they said: “We will first travel all over the world in a canoe. Then
after we are through we will go up to the sky A So the younger
(brother) began to make a canoe. He split a tule reed and put
a(nother) piece across it. Then they were going to travel in that.
And not long (afterward) they came to a village. Then the younger
(brother) said, “Please, let us stop (here) a little while; I will go
(out) and seeA However, he was told, “There now! Just keep
quiet!” — “No! I am going (out) to see just the same.” At last he
won (his point) and went ashore. And when he was seen he was
told, “Do not go (any farther) ! A monster is killing all the people.”
So he began to inquire about it. “Now, where is it? I want to see
it.” Then it was pointed out to him, and he saw it, but (it was) only
(a bunch of) burs sticking out (from the ground). * Then he scraped
his feet on the ground, ran around, and said, “The children of the
Earth People will do that to thee habitually.” Then he sat down
and began to pull out those that were sticking in the soles of his
feet, saying: “Thou wilt not kill off the people entirely. Thy name
will be only Bur.” Then he looked around and (saw that) the peo¬
ple’s bones were just white. Then he went down to the water and,
after he came back, they went on.
100
BUREAU OF AMERICAN ETHNOLOGY
[BULL, CT
Temun'hu Alya1 2 qaa'tsE temi'Lx wi'lx qalpal' LEya'tstik’s. Tem
k’Ets mun'hu hala'tsl ma'yExa kus mEna'tem. “Wlll'mxal 1 k’a£,
k’m phainsal'mi.” Te'mita k’Ets mun'hu hala'tsl yEa'unx. “Ami'-
stls ta£muqwa!” Te'mita k'Ets2 hi'k'e mun'hu tlxui' ma'yExa,
5 “L'5'tsun I mun'hu phaya'nsEx.” Tem k'Ets mun'hu mEtsa'saux,
tem k’Ets mun'hu k' !iqal'. Temun'hu mis k’ le'tsik’s wi'lx, tem
yEa'unx. u Alya2 na'mk’ u'k’eai hal'ts wl'lal.” Tem k'Ets mun 'hu
pxeltsusal', “Qaila'a xutsa'?” — "A'a, xeAk’it-s-tsa'sidu k'aux
ya'tsx temau'x hl'k'e ama'tsuxu is hl'tsLEmA Tem k’au'xuts
10 mun'hu pxeltsusal'nx.3 “Na'k’aux-E'n ya'tsx, k’i'naux ai'i phain-
sa'a?” — “Aiya£. Alya6 na'mk' u'k'eai aya'sal k’i'mhak's. Ama'-
tsitxanxaux hi'k'e tas hl'tslEm.” Te'mita k'Ets hi'k’e mun'hu
tixwi' ayai' ya'sau: “La'tqaux-E'n xutsa' temau'x Alya£ xas
hi'tslEm ts-lawl'lsallsk’ V’ 4 Temun'hu mi'saux tsqe'winx, temau'x
15 pxeltsusai'nx, “Ta'xtEx-En ?”■ — -“Hl'k’epstin phainai'stuxV’ — “A'a,
k'xans-En5 ai'i iltqa'yEmts V’ — “K’i'pstin Ita ai'i hi'k’e LEai'stu.
La'tqaixapst-E'n mun'hu?” — “A'a, hun'k’xan ya'tsx, te'mxan hi'k’e
qauwa£a qau'k’eai Ikwa'ha.saldEmtsx.6 Temun'hu qau 7 k’x'ants 8
kVa'vEmts, k’is hi'k’e pa'lhuyu kuts-k’eli'sk’ xakuxa'n spai' k’is
20 Iqaiti'yut lEmxus,9 k’is qe'ntoxs. Tem is i'mstE te'mxan Alya2
qau'k’eai Ikwa'hasaldEmtsx qalpa'yEmtsx.” 10 Tem k’Ets mun'hu
k’ !ilhai'-axa kus mena'tEm, tem k'Ets mun'hu x’iltxwai' is k’ !il.
Temun'hu mis Lxui'nx tsa'kulantit-s-k’ !ll, tem k’Ets-axa mun'hu
qalpai' qaal', tem k’au'xuts mun'hu yEai'nx. “Hanhu'u, k’ipsti'n
25 tsima'yu k'wa'yuA Tem k’Ets mun'hu qau'wls kus qala'xstet
k'wai'nx. Tem k’Ets qaayu'x11 kus k' !ll, tem k’Ets mun'hu t!xu£-
yai'nx liatsi'l mis Iqaai'tux11. Temun'hu mis ItsJila'yu, tem k'Ets
mun'hu k’e'k’e k'wai'nx kwa'k’Ets-k’eli'sk’ ,n Temun'hu mis
Lxai'nx, tem yEai'nx. “K’ex hi'k'e tai£ mun'hu limi'stalhi. Na'mk'
30 sxas Ikwa'hasalln, xas hi'k'e lowi't laltxam, k’Exau'k's12 qauxa'nk's
sa'yali 13 hams k’ !ik*s.” Tem k’Ets mun'hu qalpai'nx kus mena'tut
tem k’Ets mun'hu ita£ hi'k’e imsti'nx. Temun'hu mis Lxayal'tx,
tem k’Ets-axa mun'hu Ikui'. Temun'hu mis-axa wi'lx, tem k’ELxa'ts
mun'hu xe'tsux11.
1 Contracted for wili'yEmxal.
2 Note the frequent use of the continuative particles k'Ets and Iris. Practically all texts obtained by
Farrand were narrated in the continuative tense.
* pxeltsusa'yuLx would have been more correct.
< Literally, “Not to them two the people (had) their approach”; aul near.
tk'is + -xan + -En.
6 klU- TO COPULATE.
7 Abbreviated for qau'k-eai.
8 k'Ets + -xan. *
9 Iqait- to cut off; -l inchoative; -utx accelerative; -V.Ern transitive; -xus future.
An Alsea version of the Dentata Vagina motif. Compare Boas, Sagen, pp. 24, 30, 66; Farrand, Tradi¬
tions of the Chilcotin Indians, p. 13; Lowie, The Northern Shoshone, pp. 237, 239; Teit, Traditions of the
Lilloet Indians, p. 292. Similar stories have been obtained among the Molala and Kalapuya Indians.
11 Consists of kwas; k'-; ts-k'dl’sk'.
12 k'is +-x + -auk'.
is si- to roll eyes.
FRACHTBNBERQ]
ALSEA TEXTS AND MYTHS
101
Then not long (afterward) they came again to a village. Then the
younger (brother) said, similarly, “Let us stop in the canoe a little
while; I am going to see (the place).” But now he was told as
before, “Do keep quiet!” However, he just insisted and said, “Just
the same T am going to see.” Then he won (his point) at last and
went ashore. Then after he arrived at the shore he was told: “No
one has ever come here (unpunished).” So he asked, “What is the
reason?” — “Oh! there are two women who live (here) and just kill
all the people.” Then he began to inquire about them two. “Where
do they two stay, so that I may go and see them two?” — “No!
No one has ever gone there (safely). They two simply keep on
killing off all the people.” However, he insisted on going, saying:
“What are they two doing that there is no (safe) approach to them for
a person?” So when he came to them two, they two asked him,
“What dost thou want?” — “I just came to see you two.” — “Yes,
in order to do us two (some harm) ?” — “Really just for the purpose
of seeing you two. What are you two doing now?” . . .
102
BUREAU OF AMERICAN ETHNOLOGY
[bull. G7
Temun/hu ‘Liya1 2 qaa/tsE temi/Lx qalpak wklx LEya'tstik’s tem
k'Ets mun/hu l’o'tsu kmstatxu. Kus mena'tEm ma'yExa. “A'lk*-
uxul a' k’an/tsus, k‘in phainsakm.” Tem k'Ets mun/hu yEa/lnx,
“‘Llyaq sxas hkk'e ami'stls tahnuqwa!” Te'mlta k'Ets hkk'e
5 mun/hu tixuk. “K’in 1‘o'tsun mun/hu phainsaTm k'inakl LEai'sI
ikk'eai ‘k'ya/tsx.” Tem k'Ets mun/hu mEtsa/saux, tem k'Ets
mun/hu k‘ !iqak. Temun/hu mis LEaksunx, tem tink’a'inx tem
yEa/lnx. “Xa-Alya2 a'ya! Tas akln/ k'ya/tsx. Ama/tsitxEmtsal
hkk’e kus akln/.” Tem k'Ets mun/hu pxeltsusak. “La/-E'n mua/hu
10 tem hkk’e tsa2 ama'tsux11 is hktslEm? Hanhu'u k'in LEai'sI.”
Temun/hu wahau'stEx. A'mtis-tuk11 hkk'e ts-yun/salyust !Exk' 1 tem-
axa hkk'e nu'nsist ts-pila'tkwayuk’ } Temun/hu mis wklx, tem
liata'mE hkk’e sksa 2 tas mkk'iLx. Tem k'Ets mun/hu Lohayu'lnx.3
Tem k'Ets mun/hu mEkya'kIalx; 4 “II, k' lohayu/tsxaLx.” Tem
15 k’Ets mun/hu upuknx kuts-skyak’ tem ayak uk’ilt Iksik's tem
Lpuknx kus mkkiLx Lk'ilt !ksik’s-auk’ . Temun/hu itaqwak, “tuk
tuk tuk tuk.” Tem k'Ets mun,hu Ita2 ayayu'susx ko'kus temun/hu
lpuknx k’ikkk's ya'sau: “K'ip kkk’e xuna' Lhaya't !ats !ilau Lowa'-
txayusxam. Na'mk’ sis ts !uwk, k'ips hkk'e Is loqak-slo tsksltxam.”
20 Temun/hu mis k'Ets k’eak, tem-axa mun/hu k’ !iqak. Temun/hu mis-
axa wklx k’ le'tsik's, temun/hu qalpaknx k' lohayu'Lx kus mkk'iLx.
Tem k'Ets mun/hu Loqudknx tem Ikumsuknx. Temun/hu mis-u
ts !inkLx; tem Itqwaktxa, “tuk tuk tuk tuk.” “Xa-huya2 lama'-
tsutELl is hktslEm. Xv‘-Llya2 laa xam Lan, k’-tai2 mkk'iLx tqe'-
25 lk’taudu xas kkkmtsLEm. K'is lowktlltsu sis Iku'msitxu.” 5 Tem
‘Liya2 xunu/disanx kus mkk’iLx. Ts kmstE tem kus ma'mk’iLxat-
slo.6 Temun/hu sis qauwa2 hkk'e xunu'disall, k’is wa2na' mkk'iLx.
Tem k'Ets mun/hu miskLx Lxayaktx, tem k'Ets-axa mun/hu Lkuk
temiAx mun/hu xe'tsux11.
30 Temun/hu ‘Liya2 qaa/tsE tem k’ELxa'ts mun/hu qalpak wklx LEya'-
tstik's. Tem k'Ets hala/tsl ma;yExa kus mena'tEm. “ATk'xul a'
k’an/tsus, k'ink'a2 phainsakm.” Tem k’Ets mun/hu k' !iqak. Tem-
un/liu mis LEaksunx, tem tink'aXnx tem yEa'unx. “Xa-‘Llya2 a'ya!
Tas akln/ ‘k'ya/tsx; ‘Liya2 o'k'eai k’ lila'hal hak'altsaks.” Tern
35 k’Ets mun/hu pxeltsusak. “Qaila' xutsa7 V’ — “A'a, hkk’eLx puwkx
hapE'nk' is Itsaks. Is kmstE tem hkk’e ha'sk'Exa tas hktsLEm
k’its-ya/halk' .” 7 Tem k'Ets mun/hu pxeltsusak. “La'-En mun/hu ?
Hanhu'u k’in LEai'sI.” Temunhu aya'yusLnx. Temun'hu mis
wklsLnx kus Itsaksik's, te'mlta tai2 kus mEk'ikdust8 puwkx
1 Singular for plural .
2 Abbreviated for sl'sdtxa.
3 Passive.
4 lialkl- TO' RAISE FOOT.
5 A similar episode was obtained among the Molala Indians.
6 Transposed for mEmi'k‘iLxat-sld.
7 Literally, ‘‘from their necks.”
8 A small bird; the species could not be verified.
FRACHTENBEKG]
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Then not long (afterward) they came again to a village, and now
the same thing happened as before. The younger (brother) said,
“ Please, let us stop a little while; I am going to see (the place).”
And then he was told, “No ! if thou wouldst only keep quiet.” But
he just began to insist, “I will go just the same, so that I may sd*e
who lives (here).” And he linally won his point and went ashore.
Then when he was seen he was met (at the beach) and told: “Do
not go! A monster lives here. That monster is simply killing us
off entirely.” So then he asked: “What is it that is wiping out so
many people? I want to see it.” So he was invited (to come and
look). Their feet were partly gone, and also their buttocks were
partly eaten off. Then when he arrived (there) it just seemed as if
fleas were buzzing. Soon they began to climb upon him. Then he
danced up and down. “Oh! they are climbing upon me.” So he
rubbed his leg and went to the fire, whereupon he rubbed those fleas
into the fire. Then they began to burst — tuk ink tuk tuk. Then he
went likewise with some to the edge of the water and rubbed them
into the water, saying: “You will just turn into small deerlike
(beings). When the low tide will come, you will just hop around
on dry places.” Then when he finished he went back to the shore.
And after he arrived again at the edge of the water the fleas began
to climb upon him once more. So he picked them up and put them
between his teeth. Then when he closed his teeth they burst —
tuk tuk tuk tuk. “Thou wilt not wipe out the people, the Earth
People will only call thee Flea. (They) will enjoy thee whenever
they will put thee between their teeth." But he did not catch all
the fleas. For that reason there are fleas in the world. If he had
caught all the fleas, there would be none (to-day). And now after
he finished (with) them he went back into the canoe, whereupon they
started out.
Then not long (afterward) they arrived once more at a village.
Then the younger (brother) said as before, “Please, let us stop a
while; I will go and see a while.” So then he went ashore. And
when he was seen he was met (at the beach) and told: “Do not go!
A monster lives here; nobody comes ever out of (this) house (alive).”
So now he began to ask, “What is the reason?” — “Oh! the outside
(part of) the house is just full of them. For that reason the people
simply die from starvation.” And then he asked (again) : “What is
it, then? Let me see it.” So then thev went with him. And after
they came with him to the house (he saw that) only some birds
5
10
15
20
25
30
35
40
104
BUREAU OF AMERICAN ETHNOLOGY
[BULL 67
hapE'nk' is Itsai's. Tem k' Ets mun/hu ma'yExa. “Qaila/
xutsa' te'rnip ts lilo'xweLx ? Las hl'k'e Liya5 laa? hl'k'eLx-au
k’al'sk’itsx. Is I'mstE tem kusiLx xatl'. Qaila' te'rnip Liya5
nu'nst !ilx ?77 Tem k’Ets mun'hu tl'ut Pwanxal' is tE'xwa.
Temun'hu mis Itla'msitx, tem k'Ets mun/hu kuTal'nx1 tem
mEqall'nx kuts-po'k’pEk' t Lxk’ . Tem k'Ets-axa mun/hu ayal'
itsal'sik’s, mis Lxayal'tx pumkwe'nts !it.2 Tem k'Ets mun'hu taya-
yuLx kuts-tE'xwak’ . Temun/hu Liya5 qaa'tsE tem-auk' mun/hu
siyal' tas kaka/yautuxs. Temun/hu mis mEqaml'nta siyal', tem
k'Ets mun'hu it Lxwa'yut !Lx, temun/hu lpln'tqayu kuts-tE'xwak'.
Tem k'Ets mun'hu ayal'. Temun/hu mis wl'lx, tem hata'mE hl'k'e
hl'lal kuts-tE'xwak*. Tem k'Ets mun'hu hatal'nx tem k’Ets-axa
mun'hu aya'yususx kus mEk'u'dust itsal'sik's. Tem k'Ets mun'hu
hl'k’e yai'tsxa tl'ut Ihunai'nx. Tslimk* I'yuxu L'qo'tsE kuts-Ll'-
xask’, tem k'im k'Ets-axa qaa'yuxu ik’ ts-kusnun'hayust Lxk* . Tem
k’Ets tsipstxanlyuLx tem k’Ets kuital'nx ya'sau: uK’Liya5 laa ham
Lan, k’ -hl'k’e tai5 mEk'u'dust. K'is hl'k’e mun'hu tai5 Liml'staldu
xas kla'mtslEm ts-La'mxadook’ . K*-hi'k‘e idwl'tlltsu, sis tExwal'-
tsu.’7 Tem k'Ets mun'hu mis Lxayal'tx, tem-axa tpal'nx, tem k‘E'-
Lxats mun'hu yEal'nx. “Ai'xap-u mun'huqxen'k's !77 La'lta mi'sLx
qau'x ya'tsx kus hl'tslEm, la'ita mis hl'k'e mEhl'lqtst !emxt 3 kus
Itsal'stuxs. Temun'hu misiLx-axa wl'lx qxe'nk’s, tem k’ELxa'ts-axa
mun'hu k'i'stnx. Tem k'Ets-axa mun'hu nkwei', tem k'ELxa'ts
mun'hu xe'tsuxu.
Tem Liya5 qaa'tsE temiLx wl'lx LEya'tstik’s qalpal'. Tem k’Ets
mun'hu hala'tsl ma'yExa kus mena'tEm. “A'lk'xul-wa k’an'tsus,
k’in phainsal'm.77 Tem k'Ets mun/hu k* !iqal'? tem ayal' Itsal'sik's.
Tem qaal' tem pxeltsusa'lnx. “Hanl'k’ex-E'n wl'lx V’ — “A'a, tsqa-
yu'natxaL L’ta's le'wl'.77 — “Xu'k’Ep-E'n !77 4 — “A'a, sin haa't!oLx
k'Lxa'n Lowa'staux.77 — -‘‘TemiLx na'k'-En?77 — “Is kweLxan-auk'
k’i'stnx.77 — "Te'mx ta'xti-E'n xam5 xamk' ! k’liqal'?77 — “iLa'nta5
hl'k'e phainal'st.77 Tem k’Ets-axa mun hu Lkwl' temiLx LEa'laux
kuts-ha'at lok’iLx o'k'eai L’ ya'tsx. TemiLx mun'hu qauwa5a k' !i-
qai' temiLx qaa'tsE Itsal'. Tem k’Ets mun'hu Is xa'mEt-s-pl'tskum
tem k'Ets ma'yExa kus mena'tEm. “Qaila' xutsa' tem kusiLx Liya5
na'mk’ qon't!Em kus LEya'tsit?77 Tem k'Ets mun'hu yEa'lnx.
“ Liya5 a'! Sxas hl'k’e ami'stis taLnuqwa.77 — “Ina'iita5 hl'k'e
ya'sau.77 Tem k’Ets mun'hu Liya5 qaa'tsE tem k’Ets ma'yExa.
“Qai hl'tE la tem kus-uk11 hl'k'e sa'ptlist kus puu'ya5 ?77— “ Ami'stis
hl'k’e ta5muqwa.77 — “ILanta hl'k’e LEya'saux. 77 Tem k'Ets mun/hu
1 plui'nx would have been more proper, since the stem kuls- can be used with plural objects only.
2 kuints!- to bait.
3 Rendered by Farrand "undermined,” which rather obscures the meaning of the sentence. The
informant probably meant to say ‘'resting on posts.”
4 x- discriminative; uk- for u'k‘eai\ -p 2d person plural.
6 Lta + -n.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
105
were in great numbers outside the house. So then lie said: “Why
are you, on your part, afraid of them? Really, it is nothing; they
are only hungry. For that reason they are scratching with their
feet. Why do you not give them food ? ” So then he began to make
a trap of wood. And when he finished it he set it up and tied a
string to its supporting stick. And then he went back into the
house after he finished making a bait for it. And now he kept on
watching his wooden trap. And not long (afterward) those small
birds began to go into it. And when they went in he pulled quickly
at it, whereupon his wooden trap fell down. So then he went (to it).
And when he arrived (there) his wooden trap just seemed to move
up and down. So he raised it up and went back with a bird into the
house. And then just all sorts of things he did to it. He pulled
out a feather from its tail and put it back into his nose. Then he
tied a string to it and made it dance, saying: “Nothing will be thy
name; it will be only MEk’u'dust. The children of the Earth People
will habitually do this to thee. They will enjoy thee whenever (they)
will trap thee.” And then when he finished (with) it he let it fly
again and told (the people), “Do you come down now!” (He said
this) since these people were living above because their several
houses were just resting on posts. Then after they came down again
he left them once more. Then he went again into the canoe and they
started out.
Then not long (afterward) they came again to a village. And then
similarly the younger (brother) spoke, “(I) wish we would stop for a
while; I am going to see (the place).” And then he went ashore and
went to the house. Then he entered, whereupon he was asked,
“Whence art thou coming?” — “Oh! we are traveling over the
world.” — “Who (else) is with you?” — “Well, I am accompanying
my elder brothers.”— “And where are thev?” — “I left them in the
canoe.”— “Then why didst thou one (and) alone come ashore?” — “I
(did this) just to see (the place).” So then he went back to the canoe
and was telling his elder brothers that somebody was living (there).
And then they all came ashore and stayed (there) for a long time.
And then one day the younger (brother) spoke, “Why is it that these
people, on their part, never drink?” vSo then he was told: “Please
don’t! If thou wouldst only keep quiet!”— “I just said this (for
fun).” But net long (afterward) he spoke (again), “(I) wonder why
is it that all the buckets are full of holes at the bottom?” — “Verily,
keep quiet!” — “ f was just saying this (for fun).” But after a while
106
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
qalpal' ma'yExa. “K'ikau'stxan-u ha II, na/k’sEp-E'n tsa'nxa?” —
“Lallya61 na'mk' tsa/nxa.” — “Qaila/ xutsa'? ” — “A'a, akln/ ik*ya/tsx
kwas na/tk' h Na/mk’ k’Ets ayal' kus Itsa'nt, temun'hu k’Ets tskwl'-
hix kus puu'ya£, k’is hl'k’e tpayu'Ll xaku's akln/, k’is LpuTwI'yudl 2
5 k’is halk!wa'a. Is I'mstE tem Icuse'x Lhaya'naux kus puu'ya£
qauwa't-uku hl'k’e sa'ptlist.” Tem k'Ets mun'hu ma'yExa. c;K’in
k’e'a ayal'mi k’inai'i LEai'sI laa mun/hu qas tsxui'tit !lx kus puu'-
ya£T Tem k'Ets mun'hu k’e'a ayai' mEpuu'yata. Tem k'Ets
mun/hu mis wldx kus na'tk' ik's, tem k'Ets piltkwal', temun'huqa'lialt
10 tskui'nx kus puu'yah Tem Ita 3Llya£ qaa'tsE tem LEal'sx kus tsu¬
dal's k'-u awl'lau. Tem k'Ets-axa mun'hu k' !iqal' tem tl'utl'want-
xal' is la'quns tem-axa pEsa'x. Temun'hu mis It la'rnsitx, tem k'Ets
mun'hu Ikui' tem piltqwal' liak' !e'ts kwas na'tk' i. Te'mlta Tlya6
qaa'tsE te'mlta aunl' kus tsudal's. Tem k'Ets mun'hu Lxwe'tsinx.
15 Temun'hu mis Ik* liqal'tx, te'mlta liamstl't! ta is liayah Tem k'Ets
mun'hu kusal'nx ya'sau: ‘‘Xa-3Llya£ lqayan'kwautELl 3 as hl'tslEm
ts-puu'yak' ; k'-Llya£ laa xam Lan, k'-hl'k'e mun'hu tai£ haya£. K'is
lowl'tlitsu kus kla'mtsLEm ts-la'mxadook' , na'mk’ sis Lxwe'Lx-
watxu.” Tem k'Ets mun'hu mis Lxayal'tx, tem-axa k’ liqa'yususx,
20 Temun'hu mis-axa wl'lsusx k' !e'tsk'is, tem ts-yu'lk' k'-tk'ila'ln.
Temun'hu mis Lxal'lnx, temun'hu ts-yu'lk* k*-tinu'txeln. Temun'hu
mis Itslisi'yu, temun'hu nunsa'lnx. Is I'mstE tem kus I'mstE
ts-ll'qlnsk' kus tsudal's, la'lta mis k'Ets iml'stanx.4 Temun'hu mis
k’Ets k'eaiy temi'Lx mun'hu-axa Lkwl' temi'Lx mun'hu xe'tsux11.
25 Temun'hu 3Llya£ qaa'tsE tem k’Ets ma'yExa kus mena'tEm. “Wl'-
lxail I k’ an'tsus ! ” Temi'Lx mun'hu wI'lyEm, temi'Lx k' !iqal' temi'Lx
kuhal'xasx. Tem k'Ets mun'hu iniya£ qaa'tsE tem ma'yExa kus
mena'tEm. “I'In-u ha k'lsk’al'.” Tem k'Ets mun'hu qauwa£a tas
laa tem huk* tsal'nx. Temun'hu 3Llya£ qaa'tsE te'mlta hl'k* e qauwa£a
30 tas laa Inu'nsumxtalsxamsk* wl'lx, temi'Lx mun'hu nunsal'. Tem-
un'hu mi'siLx tu'nstxa, temi'Lx atskwlxwal'. Tem k'Ets mun'liu
3Llya£ qaa'tsE tem k’Ets ma'yExa kus mena'tEm. /£He+, xa'ku to-
mi'La wa nunsa'a tEsi'n pa'stuwlt!” Te'mlta inlya£ qaa'tsE tem
tskwayu'Lnx as hl'tslEm hak'Eqau'x Is tsk’ln'tsl. ‘‘Te'mip-E'n
35 nak’ I'yEmtsux11 tspi'n pa'stuwlt!, sin tEma'msuk Tem k'Ets ma'¬
yExa. “La'-E'n tas pl'usxal ? A'a, qa'lpEx I ni'i ma'yEx I ! ” Tem-
un'u mis qalpal' plusxa£yal', tem hl'k’e au'L. Tem k’Ets mun'hu
ma'yExa kus mena'tEm. ^Haa'lqap! K'il kwek’sal'xasxam.”
Tem k’Ets mun'hu qau'wls kumkwl' ya'sau: TKwek’sal'xasxail,
40 kwek’sal'xasxail, kwek’sal'xasxail!” Temun'hu misi'Lx k’ilu'stxa,
temun'hu qalpal' pl'usxa£yai. “Te'mip nak’ I'yEmtsux13 -e'u tEpi'n
1 Llyas + -l.
2 palhu- TO BITE.
3 qainku- to harm, to spoil
4 Compare Boas, Sagen, pp. 64. 196, 259. In these versions the water monster kills those who come after
water.
FR AC II T E N BERG]
ALSEA TEXTS AND MYTHS
107
lie said again, ‘ ' I am exceedingly thirsty; where do you get water ? ” —
“We never go after water.” — “Why so, on (your) part?” — “Well, a
certain monster lives in that river. Whenever a water-fetcher goes
(down to the river) , and whenever a bucket is dipped into the water,
that monster simply jumps at it every time, bites it quickly and
chews it up. For that reason dost thou see the buckets all having
many holes at the bottom.” So then he said, “Verily, I will go, so
that 1 may see what is tearing those buckets so often.” And then,
indeed, he went, having a bucket (in his hand). And then when he
came (down) to the river, he sat down and pretended to dip the
bucket into the water. But not long (afterward) he saw a salmon
coming toward him. So he went back ashore and began to make a
pole and also a spear. And then when he finished (them), he went
down to the water and sat down on the bank of the river. And not
long (afterward) the salmon appeared (again). So then he speared it.
And when he brought it ashore he was surprised (to see) that it was
a huge calico salmon. So he hit it on the head, saying: “Thou shaft
not spoil of the people their buckets; thy name will not be anything:
it will only be Calico Salmon. The children of the Earth People will
enjoy thee whenever they will spear thee.” And then when he fin¬
ished (saying) this, he went back with it to the shore. And after he
arrived with it on the shore, it was said bv him that it should be cut
open. Then after this was accomplished, it was (again) said by him
that it ought to be roasted on a stick. Finally when it was cooked
it was eaten. This is the reason why thus it is done (to) the salmon
(now) because he did this (at that time). And now when he finished,
they went back to their canoe and started out.
And then not long (afterward) theyotmger (brother) spoke, “ Please
let us stop for a while.” So they stopped in the canoe and came
ashore and piled themselves (on the ground). And then not long
(afterward) the younger (brother) spoke, “I am exceedingly hun¬
gry.” So then he began to wish for all sorts of things. And then not
long (afterward) all kinds of eatables (made by) themselves appeared,
whereupon they began to eat. And then when they had enough, they
lay down to sleep. And then not long (afterward) the younger
(brother) said, “Hey ! (I) wish that the aunt would eat those my rem¬
nants!” Suddenly not long (afterward) a person was heard on the
summit of the mountain (shouting), “Now where are you keeping for
me those your remnants, my nephews?” Thereupon he spoke:
‘ ‘ VI 10 is saying (this) ? Forsooth, (1) pray (of thee) say something
again!” And then when the sounds (were heard) again, (they) were
just near. Thereupon the younger (brother) spoke: “Do you (go)
quickly! We will place ourselves in the canoe.” And then he ran
ahead, saying all the time: “Let us place ourselves in the canoe. Let
us place ourselves in the canoe. Let us place ourselves in the canoe ! ”
And when they were in the canoe, the voice (was heard) again, “And
108
BUREAU OF AMERICAN ETHNOLOGY
[bull. G7
pa'stuwlt !, sin tema'msu V’ Tem k’Ets mun'hu ma'yExa kus mena'-
tEm. “Ma'xalsxail, ma'xalsxail, ma'xalsxail!” Tem k’Ets mEha'-
nixya'sau: “K’ilnak’s-E'n t” Tem k’Etsmun'huLEai'sxkusinI'yu,
tem-axa, “Inl'yuk’sil-auk’ , inl'yuks'EL-auk' , inl'yuk’sEL-auk', mE-
5 qtP'hlyuxasxa'yauk’,1 mEqen'hIyuxasxa'yauk' , mEqen'hIyuxasxa'-
yaukq ini'yu!” Temun'hu mis k'iLx Ylya® na'k’s tsk’uidl'yusxam,
temi'Lx mun'hu hak’i'm qauxank’sal'. Is l'mstE tem kusi'Lx-axa
hak’Eqau'x pl'usxal kus yo'ltsuxs, la'ltasiLx k’i'mhak's tsk'iu'tEsal.
7. The Origin of the Yakonan and Siuslawan Tribes 2
(Told by William Smith in 1910)
Hak’Eqaml'n. Na'mk' mis qaml'n tlut Ihuna'lnx tas le'wl', tem-
10 un'hu k’exk’a'Lnx tas hl'tslEm; ts-mEqami'ntisk' tas hl'tslEm.
Temun'hu is Lxat-s-hl'tslEm tem Itsa'mausxa: “Is la'tEq hl'tE
tsa£ti tem tasi'Y k'exk’aYnx V’ — “Aa, Yaniya® mEla'nx Is laa
ts-kwa'lnk*. LEya'sau inx, k'-hl'k’e hak'au® k’exk'aYn tas hl'¬
tslEm.” Temun/hu mEk’ a'xk' aux-slo ts-hi'tEk'. Xa'mEt-s-hl'tslEm
15 k'is aml'tsll lldl'm. “Is la'tEq hl'tE tsa£tl tem tasi'Y k’exk’a'Lnx
tas LEya'tsit, ts-mEqami'ntisk' tas hl'tEslEm ?”
Temun'hu niEk' axk’ au'x-slo ts-hi'tEk* . Hamsti® hl'k* e mukwi'sta
tas hl'tslEm. Hamstu hl'k’e tas intsk’I's tem Lhilkwal'sunx.
K'Ets lEyo'lat sill'kwEx, LEya'sauLnxaLx. “Na'mk' slis Ik' a'xk’ I-
20 yusxam, k’-hau'k’s qasuwa'uu tas hl'tslEm.” I'mstE LEya'sauLnx.
Ts-mEqami'ntisk' tas hl'tslEm mEk'a'xk'aux tas hl'tslEm. Tem Is
xa'mEt-s-qamtl's temun'hu lEyu'lat si'lkustEx. “P-tskwa'yuts is
intsk’i's tem tasi'n k’a'xk’etnx tas hl'tslEm. K’-Llya£ qaa'tsE
k’inau'k’s k’au'k’s qasuwa'a hl'k’e hamstl® tas hl'tslEm. K-Llya®
25 qaa'tsE k'is mEqami'nxam hl'tslEm tas hun'k’i. K'i'pin qasuwa'yu,
k'i'pin hl'k’e hau'k’s qasuwa'yu.” Tas tskwal'xasxamt tas hl'tslEm
tsimqami'ntisk’ “K’ip iLlya® haa'lqa ayal'm. Na'mk' sins tqaia'ldi,
k'i'pauk’s3 Lqlal'm k’au'k’s.” Lt !a'xsalt-auk‘ ts-haink’ 4 tas hl'ts-
Ieiii, “K‘-qa£ iltqa£tit-slo k'lis mun'hu wi'li?”, ts-haink‘ -auk* tas
30 hl'tslEm. “Qwon tl'wlt! sin lan. Qa'nhapin tlwl't !hunsalyu'xu.
K’-qwon tl'wlt ! sin la'ni.” Ts-llll'daulnsk" tas hl'tslEm. Temun'hu
mis qalpal'xatit-s-k’ a'xk’ etlsk’ tas hl'tslEm, “K’-Llya£ qaa'tsE pins 5
mun'hu ik'xe'yu. Namk' sipi'ns mun'lm qasuwa'yu, k'is- hl'k'e
LEmkwa£stExlt lEim't k'ins mun'hu qasuwa'a. K'ipi'ns mun'hu
1 m -; qen'hiyu darkness; -xasx reflexive; -ai imperative; -auk' suffixed particle.
2 This myth has all the characteristics of Smith’s faulty style of narration. It is poorly told ; the identity
of the Creator is not divulged, the story is full of unnecessary repetitions, it ends abruptly, and, seemingly
without any reason, it is connected with another myth, that of the ‘'Flood.” This myth resembles to
some extent the account of the Creation as obtained among the Maidu. See Dixon, Maidu Texts, pp.
15 et seq. See also Teit, Traditions of the Thompson River Indians, p. 20; Traditions of the Lilloet, p. 342.
3 k'is + -p + -auk\
4 Singular instead of plural.
5 Contracted for k'i’pivs.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
109
where are you keeping for me those your remnants, oh my nephews ? ”
Thereupon the younger (brother) shouted: “Let us paddle! Let us
paddle! Let us paddle !” Then he looked around, shouting repeat¬
edly, “Where shall we. go?” And now he saw the tule reeds and
once more: “Let us go into the tule reeds. Let us go into the tule
reeds. Let us go into the tule reeds. Cover thyself with darkness.
Cover thyself with darkness. Cover thyself with darkness, oh tule
grass ! ” (he said). And then when they were not able to escape any¬
where (else) they went up to the sky from that place. This is why
the Thunderers shout back from above, because they had escaped to
that place.
7. The Origin of the Yakonan and Siuslawan Tribes
(This happened) in the beginning. Long ago after the world had
been made, the people were assembled; a large number of the people.
And then some people there were (who) would try (to find out for)
themselves, “Verily, for what reason have we been assembled here?”
(And then one man would say): “Well, I do not know for what
cause. It was announced that the people were going to be assembled
from everywhere.” And so they kept on coming together in (large)
bodies. (And then again) one person would suddenly speak up, “(I)
wonder, indeed, for what reason have we, who live (so widely apart),
been gathered here in such large numbers?”
And then they all kept on coming in (large) numbers. All the peo¬
ple had canoes, (and) all sorts of things were being done (by them).
They did much talking, (and) it was repeatedly said, “After we shall
have come together, the people are going to be sent into all direc¬
tions.” Thus it was said repeatedly. Many were the people who
kept on assembling. Then finally one night a general discussion was
started (and the Creator told them thus): “You shall hear me (tell
now) for what reason I have been assembling the people here. It
will not be long (before) I will send the people across (the several
rivers). It will not be long (before) there will be (too) many people
right here. (Therefore) I shall send you (away) ; I shall send you
into different directions.” All of those many people were listening
(carefully). “You are not to go right away. (Only) when I shall
want it, then shall you cross over to the other side.” The people
were thinking inside their minds, “To what manner of country (we)
wonder are we going to come now?” (were) the thoughts (of) the
people. “Of me Creator is my name. I am the one who made you.
My name shall be Creator.” (Thus) the people were told continu¬
ally. And then when the second assembly (of) the people (took
place, and he told them) : “It will not be long (before) I will at last
separate you. As 1 will now send you (away), I will always send
(together two people) related as man and wife. I am now going to
110
BUREAU OF AMERICAN ETHNOLOGY
[bull, or
qasuwa'yu. K' aux lEmkwa£tstExlt lEnu't k’ au'xus xutsa' k' i'mhak’ s
ayal'm. K’in tqell'k’ tautu ts-la'nk’, na/k’s k’ins qasuwa'a limkwa£-
stExlt lEnu't. K'ins mun'hu tqelk’I'yu-slo ts-La'nk‘. K’ip-E'n mun'-
hu ayal'mi? Na'k’s k'ins mun'hu qasuwa'a, k'inx tskwal'lt !oxs
5 ts-yu'lk*. Xe'Lk’it-s-milhudal's k'ipi'n I'mstE tiut Ihuna'yu, k* -tsk¬
wal'lt !uxs pin yul.”
Temau'x mun'hu k’e'a qasuwal'nx as limkwa£stExlt lEnu't.
'‘K’ipst ayal'm Yaqo'nak’s, pstai'I k'im plamxadowal'm. K'-k'im
k'i'pstis mEqami'nt Lowa'txayusxam, k’-k'im k'i'pstis plamxado-
10 wal'm. Pstin La'mxadoo k'is-axa Ita£ pLa'mxadowal'm k’im.
Temau'x mun'hu antu'u xutsa' k’au'xus ayal'm Wusln'k’s, k'au'xus
k'im pla'mxadowal'm.” Temau'x mun'hu k'e'a ayal'. *‘K’ -tskwal'¬
lt loxs pin yul.” Tern I'mstE tern kusi'Lx xam£ ts-yu'lk' mx kus
Yaqo'n kus WusI11'. a Pstin La'mxadoo k'is-axa itae pla'mxado-
15 wai'm, k'i'pstis itsal'm. K'-au'k’ Ita£ hak’auk* 1 ya'tsl. K’ip
I'mstE Itsal'm, na'mk’ sipi's mEqami'nxam. P-hl'k’e hamstP
intsk’I's Lhilkwal'sl, na'mk' si'pis mEqami'nxam” TemiYx mun'hu
k’e'a uhilkwal'sEx. Temun'hu Ita£ qasuwal'nx Ya'xaik’ik’s. “K*-
k' i'mhak' s Ita£ ayal'm xeYk', k’is k’im Ita£ pla'mxadowal'm.
20 K’-xanh pin yol. Is psi'nLxat-s-milhudal's 2 k’-xam£ pin yul.”
TemiYx mun'hu k’e'a tskwal'lt !xa ts-yo'lk'.
Temun'hu qalpal'nx qasuwal'nx Kwa'sik’s limkwa£tstExlt Ieiiu'-
taux. Temau'x mun'hu k'e'a k’i'mhak’s ayal'. “K’ipst k'im
pla'mxadowal'm.” Temau'x mun'hu k’e'a imstl'. “Antu'u xutsa'
25 k’i'nauxus3 qasuwa'a TquhmPk’ik’s, k'aux ayal'm Tqulmac'k'ik’s.
K’au'xus k’im Itsal'm, k’au'xus k’im pla'mxadowal'm. K’ -tskwal'¬
lt loxs pin yo'laux kus Kwa'sitaux s-hl'tslEm. K’inx tskwal'lt !oxs
ts-yodk’. K'iLx k’im pLa'mxadowal'm, ts-la'mxadook’ k’is-axa Ita£
pLa'mxadowal'm k’im. P-I'mstE phllkwal'sxam, na'mk’ sips niEq-
30 ami'nxan "k’LEya'tsit. P-hi'k’e hamstP intsk’I's Lhilkwal'sl^
Nl'tsk’epin llll'taudux11, pis I'mstE Lhilkwal'sl, na'mk* si'pauk’s-axa 4
wI'lalyEmxu is le w!'/ P-I'mstE phllkwal'sxam. P-Lxui'Lxwatxam
is tsudal's. K’ip I'mstE Itsal'm. K'ipi'n I'mstE tl'ut Ihuna'yu.
Temun'hu as Kwa'sitsLEm temi'Lx-axa Ita£ ts-la'mxadook’ temiYx-
35 axa Ita£ pla'mxadOwal'. P-I'mstE mEqami'nxam, na'mk’ sips
Itsal'm. Pin qan P'tEm, k’ip I'mstE phllkwal'sxam. IdamstP
tas intsk’I's pin qan i'”tEm. Pis I'mstE Lhilkwal'sl, na'mk’ sips
mEqami'nxam. Xa'mEt-s-hl'tslEm k’is tskwalYl pxami'nt,5 k'is-
axa Ita£ Lxwe'nxwatxam is tsudal's. K’i'pin hl'k’e hamstu qaqa'n
1 Consists of hak--+k-au across; -auk'.
2 For example, on the Yaquina, Alsea, and Ya-hach Rivers. The last-mentioned place is a purely geo¬
graphical subdivision.
3 k'is + -n + -aux.
4 sis + -p + -auk' + -axa .
5 Contracted for Lpxami'ntit; pxami'nt- to hunt.
FRACIITENBEUG]
ALSEA TEXTS AND MYTHS
111
send you (away). The two (people) related as man and wife will,
on their part, go to that place. I will always call (out) the name (of
the place) wherever I will send (two people) mutually related as
husband and wife. I am now going to call the name of the place.
Are you (ready) to go now? Wherever I will send (the people), they
will mutually understand their language. Two tribes (at a time) will
I thus create (of) you, (so that) you will mutually understand your
language.’ ’
And then, verily, he sent two (people) related as husband and wife.
“You two will go to Yakwina in order that you two may beget
children there. You two will multiply there; you two will beget
children there. Your (dual) children will likewise beget offspring
there. And now those (other) two will, on their part, go to Alsea,
they two will beget offspring there.” And then they two went,
indeed. “You will mutually understand your language.” And
thus (it is) that the (people of) Yakwina and Alsea have one language.
“Your (dual) children will likewise beget offspring, when you two
will live (there). (People) will also live across (the river). Thus
you will live after you shall have multiplied. You will do all sorts of
things when (there) will be many of you.” Then they, indeed, acted
accordingly. And then he sent (people) also to Yahach. “Two
(people) will go there likewise (and) will also beget offspring there.
Your language will be one (and the same). On three places will
your language be one (and the same).” And they, indeed, under-*
stood mutually their language.
And then he sent next two (people) to Siuslaw related as husband
and wife, whereupon, verily, they two went there. “You two will
beget children there.” And they two did so, indeed. “Those
(other) two, on my part, I will send to Umpqua; they two shall go
to Umpqua. They two will settle there; they two will beget off¬
spring there. You (and) the two Siuslaw people will understand
mutually your language. They will understand mutually their
language. They will beget children there, (and) their children will
likewise beget offspring there. Thus you will do it, whenever you
will multiply at a (certain) place. You will do all sorts of things.
Whatever I have been telling you, you will do it thus, whenever
summer and winter will come unto you. Thus you will act. You
will spear the salmon. Thus you will live. I have created you
(to do) thus. And then the Siuslaw people and also their children
will likewise beget offspring. Thus you will multiply, when you will
live (in your allotted places). I will give you (various things so that)
you will use them thus. All sorts of things will I grant you. You
will habitually do thus whenever you will multiply. One person
(there will be who) will know how to hunt, and lie will likewise spear
the salmon. I will grant you everything whenever the seasons of the
112
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
P'tEm, na'mk* sauk's-axa wPIaltxam is le'wP. 1 K'Ppin hPk’e qaqa'n
hamstP P‘tEm nu'nsumxtELL” Temun/hu k'e'a PmstE philkwaPsEx
tas hPtsLEm. TempLx 2 mun/hu k’e'a hamstP hPk’e intsk'Ps
Lhilkwai'sEx. Nahnk’iLxaiPk'Ets-axa 3 wilPyEm-slo, k’pLxas hPk’e
5 hamstP intsk’Ps LhilkwaPsI. K’Ets pk'Plhit silPkwEx, k'is-axa Itae
Lqa'tut silPkwI. Tem iLiya£ qaa/tsE tem mEqamPnaux tas hPtslEm
ht’LEya'tsit. Na/mk’Ets4 axa qalahnsk’ink'aP-slo, k'iTxas mun/hu
LxupLxwatxam, k'is-axa Lhun/squsut 5 silPkwp k’is-axa tspuPtinsut
silPkwp k'is-axa LhPtslinsut silPkwI. PmstE philkwaPsEx tas
10 hPtEslEm, k'aiPk'Ets6 axa WilPyEm-slo. “Xa-PmstE philkwaP-
sxam, na/mk’ sxau'k's 7 axa wI/lalyEmuxu is le'wP.” Temun/hu k' e'a
PmstE hPk’e phllkwaPsEx hamstP tas milhuclaPs. “HamstP hPk’e
tas la% hamstP tas tsudaPs, ko'kH-auk' s-tsudaPs, k’ips mPnsitxai.
Pin qaqa'n P‘tEm. P-PmstE phllkwaPsxam, na/mk* sips mEqamP-
15 nauxam.” TempLx mun/hu k’e'a phllkwaPsEx. “K’-hau'k’s x'fp-
lamtxam tas hPtsLEm. Qan k’Ppins wPllyu. Pis PmstE philkwaP-
sxam.” Temun/hu k’e'a LhilkwaPsunx PmstE.
Klya28 qaa/tsE LEya/tsit as hPtslEm, tem liPk'e tsaa/mE mEsana'-
qasalx is le'wP. HamstPt ! is lla'xus tem LhilkwaPsEx qas le‘wP;
20 na'mk’ auk'Ets axa wPlx s-leVP. K'Ets qas xa'mEt-s-hPtslEm
mEla'nx, na'mk’Ets hPk’e tsaa/mE Lla'xusEx. K'is hak' ta/ming’ink*
k'is xa'mEt-s-hPtsLEm kiPyadi. Tsaa/mE hPk’e ts lilo'xwelnx,
la'ltas hPk'e tsaa/niE mEqamPnt as xtPdlyu. Is PmstE k’is xa'mEt-
s-hPtsLEm kiPyadi. Temun/liu k’e'a PmstE nhilkwaPsEx-slo hak’-
25 EqamPn, na/mk’ mis qainhaP qamPn ^’LEya'tsit ik’ta/s le‘wP.
Tem PmstE phllkwaPsEx. Xa'mEt-s-hPtsLEm k'is PmstE philkwaP-
sxam. Temun/hu k’e'a PmstE philkwaPsEx, na'mk' mis mEqamP-
naux tas hPtsLEm.9 Tem hPk’e hamstP PmstE philkwaPsEx tas
hPtslEm.10 K’is xa'mEt-s-hPtslEmhPk’ e tsaa'mE mEsun/lhak' !etxam.
30 K'is hPk’e tsaa'mE laa, laTta mis hPk’e tsaa'mE tskwapLx sun/-
lhak’ let. PmstE philkwaPsEx. HamstP is qau'wai-slo PmstE
phllkwaPsEx tas hPtslEm. Xa'mEt-s-hPtsLEm k’is PmstE philkwaP-
1 wll- . . . -aide -axa s-le'wV the season changes.
2 The subject matter, beginning with this sentence and including the rest of the paragraph, has no bear¬
ing whatsoever on the rest of the story. It was evidently inserted for the sole reason that the informant
did not know how to bring the story to an end.
2 Consists of nd'mk 7 k‘Ets; -lx; -auk'; -axa.
4 Simplified for namk'k'Ets.
8 Or Lhun'squtsut.
8 For nd'mlcauk-Ets.
7 sis+-x+-auk\
8 Here begins the account of the Flood.
9 A sentence inserted by Smith at random in order to give him an opportunity to pick up the lost trend
of the narration.
Note the continuous repetition of the phrase “thus the people act.” It is not at all evident what kind
of actions the people performed, unless it be suggested that these actions consisted of dancing, striking
with sticks against the houses, etc,, in order to ward off the threatening storm. The Alsea Indians believed
that by performing certain dances, by upsetting all the water buckets in the village, and especially by
hitting the walls of the houses with sticks, imminent eclipses of the sun and moon, thunderstorms and rain¬
storms, and other celestial phenomena might be averted. See texts numbered 22, 23, 24 on pp. 226 et seq.
FRACHTEXBERG]
ALSEA TEXTS AND MYTHS
113
year will change. I will grant you all sorts of eatables.” And
then, indeed, thus the people did it. And they now, verily, did
all sorts of things. Whenever summer or winter came unto them,
they habitually did all sorts of things. They all usually made
medicine songs, and they likewise danced war dances habitually.
And it (was) not long before the people in the villages were multi¬
plying. Whenever the winter season came again to a place, they
would habitually spear (salmon), or they would all spear at night, or
they would all catch fish in the bay, or they would all fish at low
tide. Thus the people did it whenever a change of season set in.
“Thou shalt do it thus whenever a change of seasons will come unto
thee." And then, indeed, all the tribes were doing this. “All sorts
of things, all (manner of) salmon, the salmon (that lives) inside the
•
ocean, shall you eat habitually. I am the one who will give it to you.
You shall do this thus, whenever you will multiply.” Then, they,
indeed, did it thus. “The people will travel everywhere. I will cause
you to go (there). You will always do it thus.” And then, verily
it was done so. Not very long were the people living (on their allotted
rivers), when the weather was getting rough all over. A terrible rain
the earth brought forth, when winter set in all over the world. Then
one person there was (who) knew (what to do) whenever it rained
very hard. At that time usually (that) one person would dance
(because of) it. (That ram) was usually held in great awe because
the wind simply (blew) very hard. For that reason (that) one man
was habitually dancing. And then, indeed, thus it happened in the
world long ago, when those first people began to (live) in this world.
Thus it happened. One person would usually act thus. And then,
indeed, thus it happened when many were the people (in the world).
All the people acted thus. One man (there was) who was habitually
dreaming a great deal. He was a very (important) personage
because he knew very well (how) to dream. Thus he acted. All the
people acted thus everywhere. One man (there was who) always
9G653— 20— Bull. 67 - 8
J
5
10
15
20
25
114
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
sxam. K' -hl'k’e tsaa'mE mEla/ni imstl'tit-s-intsk*l's; ria'mk’s LEhilk-
wal'sl qas le‘wl' I'mstE. Temun'hu k’e'a hamstk tas intsk’I's ihe-
la/nx, na'mk’ Ets yo'ltsuxsl s-le'wl' tsaa'mE. K’Ets hl'k* e hamstk tas*
hi'tslEm tslilo'xwax Is I'mstE ts-kwa'lnk*. “K’-Llya£ qaa'tsE k'is
Llxusal'm. K'is k* liqal'm tas k’i'lu hako'kV I'mstan LEya'-
sauLnx.2 I'mstE pis hl'k’e xe'lLk'e Lhaya'nausxam, na'mk’s hl'k’e
tsaa'mE Lla'xusI is le'wl', k’ -hak' ta'ming' ink* k’is k’ liqal'm tas
k’i'lo hako'kwauk’ 3 Temun'hu hl'k'e qlal'tsitxaunx hamstl®
hl'k’e is wull's-auk*. Temun'hu lill'taux hamstl® tas hl'tsLEm.
“Xe'lLk’ep Lhaya'nausxai ! K’-Liya£ qaa'tsE k'is k’ liqal'm haku'ku
tas k’i'lu. K’ -hak* ta'ming’ ink’ k’is tsIxu'Ln tas leVi'.” Tas
It !imu'haxasxamst-auk* 4 ts-haink*, sas 5 I'mstE tskwai'Lnx as
hl'tESLEm. Temun'hu k’e'a na'mk* k’au'k’Ets axa wl'lx-slo, k’is
I'mstE hl'k’e phllkwal'sxam tas hl'tsLEm. Lt !imu'haxasxamst-
auk’ ts-haink* tas hl'tsLEm, la'lta mis-auk’ hl'k’e hamstk qas
hl'tsLEm k* !a'ts !Ilx ik* ts-haink’ ;6 7 nl'tsk’aku 7 sun'lhak’ !l as hl'tsLEm.
Temun'hu k’e'a k’an'ts IlLnx-auk* Is haine 1'ms.tE, sas I'mstE yaa'lau
ik*ats-sun'lhak’ !ek‘-uku. Na'mk’ Ets tsila'hax, k’is hl'k'e harnstl®
qas hl'tsLEm k’a'xk’eLq sas ya'lautxa, k'-Llya£ qaa'tsE s k* liqal'm
tas k’i'lu. I'mstE k’is hl'k’e hamstr qas hl'tsLEm k’a'xk’eLl, sas
tskwai'Lnx k’-Llya5 qaa'tsE k’is k* liqal'm tas k’i'16 haku'kJ. Tern Is
I'mstE tern I'mstE ts-hllkwal'sk" tas hl'tsLEm.
Temun'hu xa'mt-auk’ Is fill's temun'hu k’e'a iLlya£ qaa'tsE
k’ liqal'm tas k’i'lu haku'ku. Temun'hu k’e'a iml'stal s-le''wL
K’ la'qisal as ko'kut-s-k’i'lu. Las qau'x tas tsk’In'tsq te'mlta hl'k’e
hamstk qall'xusau 8 mis mun'hu k’ liqal' tas k’i'lu. . . .9
1 Simplified for hak'Eko'ku.
2 According to the narrator the admonition contained in the preceding and following sentences was
uttered by an old man who had dreamed of the approaching Flood. It is not at all improbable that this
old man may be identical with S£u'ku, the Transformer (see No. 5), and that he may have caused the Flood
as a punishment for some evil act. In that case the Alsea version of the Flood would almost coincide with
the Maidu conception, in which Earth-Maker causes the Flood in order to kill Coyote. See Dixon, Maidu
Texts, pp. 39 et seq. In like manner the Molala believe that the Flood was caused by the Water People
in order to avenge on Panther the death of their daughter.
3 Contracted for hak--; koku; -auk-.
4 t!imu‘- . . . -auk - ts-haink- to fear.
5 Abbreviated for mi' sas.
6 k-ts!- . . . -auk- Hr -ts-haink- to believe.
7 Instead of ni'tsk--ukn.
8 qalxu- TO HIDE, TO COVER.
9 The story ends at the most interesting point. Smith claimed to have forgotten the rest. He also
maintained that the Alsea Indians believed there were two Floods, but could throw no further light on
this subject. Compare Frachtent erg, Coos Texts, pp. 44 et seq.
frachtenberg]
ALSHA TEXTS A XL) MYTHS
115
acted thus. He knew very well (what) such a thing (meant) when the
elements acted thus. Indeed, he knew everything as soon as it began
to thunder hard all over. And for that reason all the people were
simply afraid. “It will not he long (before) it will commence to rain.
The water will come ashore from the ocean. Thus I was told constantly.
For that reason you shall take good care of yourselves, when it will com¬
mence to rain hard all over, (for) at that time the water will come
ashore from inside the ocean.’’ Thereupon every year was counted,
and (that man) continually spoke to all the people: “Do you take
good care of yourselves! It will not he long (before) the water will
begin to overflow from the ocean. At that time the earth will be
washed (clean).” In fear all had their minds upon themselves when
that person was heard (to say) this. And verily, when the season
changed once more, the people were acting thus. All the people had
their minds upon themselves in fear because just all the people
believed in their minds (in) what that man had dreamed (about).
Verily, they believed (that it was true) when his dream spoke to
him thus. (So) whenever he was singing all the people would gather
around him (listening carefully) whenever he would announce that
not long (afterward) the water would overflow. For that reason all
the people would assemble around him whenever he was heard (tell)
that it would not be long (before) the water of the ocean would come
ashore. For that reason such were the actions of the people.
Finally one year (went by), and then surely not long (afterward)
the water of the ocean was going to come ashore. And then, verily,
thus it happened all over. The water of the ocean came ashore
everywhere. No matter how high some mountains (there were),
nevertheless the water would cover them all up when it finally began
to come ashore. . . .
5
10
15
20
25
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BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
8. The Origin of Death (Coos)1
XeYk'aux ts-mu'tsk'ak'aux.2 Ya'tsxaux k'a'axk’e. Hamstu-
taux mEtsa/sidut, hamstutaux qa/alt ts-la'mxadook* . Is xa'niEt-s-
Lqe'tsit tem Lqaltlyal' ats-ma'hatsk' . Ylya6 7 tsaa'mE qaa'tsE Lqall'-
tux tem k'im yuxe'.3 Tsaa'mauk' hi'k’e Lqall'tEx ts-k’a'ltsuk* , sas
yuxe' ats-ma'hatsk' . Tem lik* alsalyu'Lx. Is xa'mEt-s-pl'tskum
tem iLlya£ nu'nsitxa, tem tal'Lx ats-ma'hatsk* , sas yuxe'. Tsu'nk’xa-
tsuxtit-s^pi'tskum tem ayal', p ll'xanx ats-hl'yak*. “Ni'tsk'-auk’-
E'n xam k’a'ltsu, sin hlya£, sas yuxe' asi'n ma'hats, sis-axa wiTl
suda'astit-s-pl'tskum V’ I'mstE Ill'tEsal. “Llyae sin hlyah Xa-
nu'nsitxam hTk'e qaa'ltE, sxas-axa lEaqa'yusxamY 4 I'mstE Ildl'-
nx. Yasaikyal'nx Yiya£ laa. Hl'k'auk' tai£ Itla'xsalx ts-haink-
I'mstE: “K’in-axa lota'yu I'mstE.”
iLlya‘e tsaa/mE qaa'tss tem k’im Iqaldlyal' ats-ma'hatsk'. iLiyae
tsaa'mE qaa't-SE Lqall'dEx, tem k'im yuxe'. Tsaa'mauk’ hl'k* e Lqall'-
tEx ts-k' a'ltsuk’ , sas yuxe' ats-ma'hatsk’. MEya'sauxa, tqaia'ldEx
sis-axa wl'li ats-ma'hatsk*. Tem ayai'xa k’i'mhak's. “Sin hlya£,
tsaa'mE hi'k’e aqa£at, sau'xus-axa 5 wl'li a'stin La'mxadu Is suda'-
a s t i t-s-p I ' tsku m . ” I'mstE yasau£yal'nx ats-itsal'sk* .6 aiLlya£
I'mstE, sin hlya£. Xa-hl'k'e tai£ nu'nsitxam, xas-axa lEa'qayus-
xam.” I'mstE yasau£yal'nx. “Tsaa'mEn hi'k’e tqaia'ldEx stin
la'mxadoo sau'xus-axa wl'li, te'mlta xa-iLlya£ tqaia'ldEx I'mstE.
Hl'tslEm yuwi'xal tem Laxaya£7 na'mk’ wl'lal, tem Laxlya£ tqaia'¬
ldEx I'mstE. Tem xa-yasau£yE'mtsx, ‘I'mstE aqa£at.; ” I'mstauk'
Itla'xsalx ts-haink'. Tem hl'k'e tsaa'mE aqa£at, mis I'mstE mEya'-
saux. II I' t see m tem-axa wl'lal qoma£ts suda'astit-s-pl'tskum, sis
I'mstE ill'tEsaltxam. K* -hi'k’e tsaa'mE aqa£at, sis u'k'eai pEyu'-
xaxam,8 k'is-axa wil sudaa'stit-s-pl'tskum.
Tai£ mun'hu I'mstE. I'mstE qe'k’Iyu Is qaml'n.
1 This story was dictated by me in English to William Smith, who then translated it into Alsea. This
was done in order to show the relationship of type that exists between the Coos and Alsea languages. F or
similar myths among the neighboring tribes see Dixon, Maidu Texts, pp. 51 et seq.; Shasta Myths, pp. 14
et seq.; Sapir, Yana Texts, p. 91; Takelma Texts, pp. 99 et seq.; Frachtenterg, Shasta and Athapascan
Myths from Oregon, p. 209.
2 Should read xe'Lk-aux Imu'tsk- Exit ! End’ t.
3 Literally, “he disappeared.”
4 d’qa well.
5 sis + -aux + -axa.
8 Literally, “his house.”
7 ILiyae + -axa.
8 yux- TO DISAPPEAR, TO DIE.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
117
8. The Origin of Death
(Once there lived) two (people who) were related as younger
brothers. They two lived together. Both had wives (and) each of
their (dual) children were males. On one morning the child (of one
of these men) became sick. It was not sick very long and died there
(and then). His heart felt very sore when his child died. Finally
he (dug) a grave for it. For one (whole) day he did not eat but
watched his child after it died. After four days he went, he came to
see his cousin. “What is thy opinion, my cousin, (concerning) that
boy of mine who died; (suppose) he should come back here in five
days 3 ” Thus he spoke. “No, my cousin. Thou shalt just keep
on eating (until) thou wilt become well again.” Thus he told him.
(And that other man) said nothing to him. He was only thinking in
his mind thus: “I will surely get even with thee again.”
(Then it was) not very long (afterward) when the child (of the
second man) became sick. It was not ailing very long when it
died there (and then). Flis heart was very sore when his boy died.
(So) he said (that) he wanted his boy should come back to him.
Then he went there. “My cousin, it will be very good if our two
children should come back to us after five days.” Thus he said to
his neighbor: “Not so, my cousin. Thou shalt only eat (and) thou
wilt feel well again.” Thus he said to him: “I wanted very much
that our (dual) children should come back to us, but thou didst not
want it thus. People (will) habitually die but (will) never come
back, because thou didst not want it thus (at first). Thou didst
tell me (before), Ht is well thus (if they do not come back).7”
Thus he was thinking in his mind. And then he (felt) very good
when he kept on telling him thus. People would have habitually
come back after five days if he had said so (at first). It (would) be
very good if anybody (who) dies would always come back after five
days.
Only now thus (it ends). Thus the story (was told) in the begin¬
ning.
MISCELLANEOUS TALES
9. Mi'q!u 1
VULTUKE
(Tolcl by Thomas Jackson in 1910)
Hau'k’s hl'k’e x’u'lamtxa tk’ta's le'wi'. Temun/hu Is xa'mEt-s-
le'wl' wl'lx tem Itsal'xa. Kwas tsqe'wiLx tem mELa'mxadoot.
Mena'tEin mukwa£sll tem qd'tsE la'yayu'Lx.i 2 Tem yasau£yaI'nxaLx.
“Tqaia'ltxan kupi'n ha'kumxus.77 — “K’eai'sa, xa-mukusllya'a.77
5 Temun/hu k'e'a mukusllyal'nx tem qaa'tsE Itsal'.
Suda'astk' emyuk’ Is pl'tskum temun/hu txanal'nx ts-qu'm'tuuk’ .
*‘K’il ayal'mi plts&I'st.77 — “K’eai'sa, pin usta'yu.77 TemiYx mun'hu
k’e'a ayal'. Temi'Lx mun'hu wl'lx ik'iLx 3 ya'xau. MEhaya'nlxa Is
qauwal'-slo. Hl'k'e tu''yEx4 tas qe'kus. K’Ets ta'mE Ylyal ts !-
10 owal'nx-slo. Ylya£ xus nl'i I'ltistal. Limla'ntx 5 laa ts-qe'kusk’
kwas tuwl'hlx: hl'tsLEm ts-qe'kusk*. “Wl'lxal mun'hu sin qu'm-
hat. Hrin'k’i t-Eli'n tsiml'xayu.77 — uK’in-Efn mun'hu iltqal'mJ77—
“A'a, l-pltsa'a tas kots.77 Temun'hu k'e'a imstl' qauwa£a Is pl'-
tskum. Temi'Lx-axa yalsal' Is Lqaml'laut.
15 Temun'hu mis-axa qal'-slo, tem Lxats hala'tsl ayal' qalpal', te'mlta
hl'k* e l'mstatxu qalpal'. Qalpai' Lxats hala'tsl tslltxwal' : Ltowal'-
slo tem-auk* Lxusu'yu 6 as k’ilah “A'a, sin qu'mhat, x-auk* qaayu'-
lI.77 Te'mlta hl'k’e xiltll'nx Is ku'xu. aiLlyae I'mstE! Lo'quxat
ik’ham ta'mtEm!77 Temun'hu lEyu'lIyusx-au qauxa'nk’s temun'hu
20 Loqudl'nx. Yu'xu Ylya£ a'mta It la'xusalsx, te'mlta Ik’imsl'yu as
kuts. Halnk* Ik’imsl'yut fem ts-ta'mtamk’-uk11. Tem psinl'k* !xEk* -
emyuk* Is pl'tskum tem Lxats mun'hu I'mstE hala'tsl. (This was
done for four consecutive days.) Temun'hu suda' as tk* emyuk’ tem-
un'hu Lxu'ntlnx. Lk’imsl'yut !eiu hatsi'lku is kots. iLlya£ la3* ilt-
25 qal'xasxam. Qauwa£a laa wahau'hlnx, k’ilta's yasau£ya'ln, “ Ylya£
laa iltqa'yu.77 Tem yasau£ya'lnx; “K*in-uku qasuwa'a as mEhaya
dau k’an'lits!77 Temun'hu k’e'a wl'lx, qaltslxwal' haEp'nk*. “K'in
iLlya£ laa iltqa'yu. K’in-axa k’i'stu, k’in-uku qasuwa'a as k*a£k*.77
Temun'hu k’e'a wl'lx. “La'-E'n k’Ex tqaia'ltEx V’ — “A'a, k’Ex-au
30 lEi'k'its ik‘ham hain£.7 7 7— ^La'tqaltxax-E'n te'mx hun'k’i V* — “A'a,
xasi'n qu'mhatinx klwayn'mtsx.77 Temun'hu qaltslxwal' hapE'nk’.
iLlya£ qaa'tsE qa'ltsitxanx, te'mlta muE/hu k’e'a sp !a'yu.8 Yahau£-
i The Alsea version of the Test of Son-in-law motif. For parallels see Boas, Sagen, pp. 39, 67, 70,118,
136, 198; Chinook Texts, pp. 33-35; Kathlamet Texts, pp. 113 et seq.; Dixon, Maidu Myths, pp. 67 et seq.
Frachtenberg: Coos Texts, pp. 27 et seq.; Shasta and Athapascan Myths from Oregon, pp. 211-212.
Uahl-TO love.
3 Abbreviated for na'kH lx.
Footnotes continued on p. 119
118
M I SCEI ,1 ANEOUS TALES
9. Vulture and Ihs Brothers-in-Law
(Vulture) was traveling all over this world. And then he came to
one place and began to live (there). Those to whom he came had
children. The youngest (was a) girl, and he fell in love with her.
Then he told (those people), “I want (to lie) your relative-in-law.” —
“All right; thou shalt marry her.” Thereupon, indeed, he made her
his wife and stayed (there) for a long time.
On the fifth day his brothers-in-law took him along (saying), “We
will go to make a canoe.” — “All right; I will go with you.” There¬
upon they went, indeed. And then they came to where they were
going. (Vulture) began to look around everywhere. (He) just
(saw) hones piled up. He did not seem to pay any attention to them.
He did not even say anything. (However) he knew who (were)
those whose bones were piled up here and there; (those were) the
bones of people. “We have arrived at last, my brother-in-law.
These here are our tools.”— “What shall I do now?”— “Well, we
will commence to split this log.” Thereupon, indeed, (they) did so a
whole day. Then they went back home toward night.
And then when another day came they started out again as before,
hut once more the same thing was done. Again they began to split
as before. Long afterward the wedge (of one man) dropped inside
(the log). “Oh! my brother-in-law, thou shaft go after it inside.”
However, he just caught it with a stick. “Not so ! Seize it with thy
hand!” So then (the wedge) came nearer to the top, whereupon he
took hold of it. He had not yet pulled himself out entirely when the
tree closed suddenly. It almost closed upon his hand. And on the
third day they would (act) similarly. (This was done for four con¬
secutive days.) Finally, at the fifth attempt he was caught. The
log suddenly closed upon him (while he was still) inside. He could
do nothing to (help) himself. He called everyone (to help him), but
he was constantly told, “I can do nothing (for) thee.” At last he
was told, “I will send here the Little-Old-Man Sap-Sucker.” And,
verily, he arrived and began to peck from the outside. “I can not
do anything (for) thee. I shall leave thee again. I will send the
W oodpecker here.” And then he came, indeed. “What is it thou
wantest ?”— “Oh ! have thou pity on me in thy heart.” — “And what
art thou doing here ? ” — 1 ‘ Oh ! my brothers-in-law tricked me.” There¬
upon he began to peck from the outside. He was not peeking at (the
tree) long when at last, verily, there appeared a hole. He repeatedly
* Misheard for tu'hlx.
5 mE\dn- to know.
s For LELxusu'yu ; ixsu- to drop.
7 The future tense used as an imperative; LEik'- . . . -u Is hainE to have pity.
3 For Ispla'yusxa.
119
120
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
yal'nx ts-sa'ptuxsk' . Temun'hu mis LEha'yayu, temun'hu tsimxal'-
xasx. Te'mlta hl'k’ e xe'Lk’ . Tem-axa mun/hu k’ la'lhlstEx, yalsai'-
axa mun'hu. Tem-axa mun'hu wllx.
iLlya£ qaa'tsE ya'tsx, te'mlta wl'lx as LEya'laut, xa'mnl fk'tsk’-
5 itxe'. Temun'hu ayal' Lili'kut as LEya'tsit temi'Lx mun'hu wl'lx.
Ltsi'mxayut si'lkustEx. Tiya^qa^tsE ltsi'mxayut sill'kwEx, te'mlta
yasau£ya'lnx. “Lxautal'nxan asi'n k’l'yal, sin qu'mhat. X-auk’
qaayu'Ll.” Temun'hu k’e'a hllkwalsal'nx, tem-axa mun'hu k’ e'a
Lxui'nx. Ltsi'mxayut k’Ets-axa qalpal' si'lkustEx. aQa'axasxa-
10 yEmku 1 ts!a£wa!” K’is mun'hu k’e'a hilkwalsa'a, Te'mlta hl'k’e
qaa'ltE ts !owaI'sx-slo, k’ilta's aml'ts!! Lqalpl'yusxam as xa'mnl.2
Ltowal'-slo qalpa'lnx k’Ets-axa tsqe'wulnx. “Lxautal'nxan qalpal'nx
sin k’l'yal.” (This was repeated four times.) Temun'hu sudaa'stk’-
emyuk' tern yasau£ya'lnx. “Qalpal'nxan Lxautal'nx asi'n k’l'yal.
15 X-auk‘ qaayu'Ll.” Temun'hu k’e'a hllkwalsal'nx. QaitI' It lE'msiyu
as ma'lkuts. iLiya£ laa iltqal'xasxam.
Is3 ltowal'-slo te'mlta k’ e'a-axa k* la'lhlstEx mun'hu. Mshaya'iilxa
hau'k’s iLiyas xus laa LEai'sx, tai* hi'k’e qa'l5s. Ku'kwauk* Is qa'los.
Temun'hu ainal'. Qauwa£a hi'k’e Is pl'tskum tern pila'tqwax
20 pEnI'k's; k’is-axa qaal'mi is qamll's. IlElI'ts mis LEai'sx k’ !e'-
tsik’slo. “A'a,” txal'nx-auk’ ts-haink’, “k’-tsqwa axa mun'hu
k' liqal'mi.” Piltqwal' mun'hu pEnl'k’, psank’ tsowal'nx. Te'mlta
mun'hu k’e'a msk’ la'qaux. Temun'hu mis wi'lx tiya'k’ Ilyuk’s,
te'mlta axa k’im Ikwl'xa. I'mstE hi'k’e mEya'xaux qaa'ltE.4
25 K’Ets paksaPyal'nx tEts-Lo'k’ik’, te'mlta mEhunyu'qwaux 5 ts-Lo'-
sink’. A'aqa hi'k’e xa'mt-auk’ s-wull's tspl'utalyususx ku'ku.
LEa'lk’ tuyu-sl5 yal'x-auk’ Is hain£. Te'mlta LEai'sx auk’ ! I 'y Em as
kwe£, qo'tsEk’s hi'k’e tslal'qa, te'mlta k’-ta'mE hi'k’e Lixqe'ln.
“Pst-kuu'yEmts !” — -‘uLlya£, mEqami'ntEx xan k’ilwl'tu. K’-xas
30 tPta'aux 6 kuu'yu, qoma£tsaux auwl'k’ lauyEmP Te'mlta mun'hu
k’e'a LEai'sx qalpal' auk’ Il'yEm as kwe£. Te'mlta k’Ets hi'k’e
hala'tsl I'mstE yasau£ya'lnx. (This happened four times.) Tern
suda'astk’emyuk’ te'mlta mun'hu k’e'a LEai'sx as kwl£ qalpal'
auk’ Il'yEm. Tem-auk' miP'hu k’e'a tlxal'nx ts-haink’ : “Qo'tsaux
35 mun'hu wa'saux auk’ Il'yEm. Pst-kuu'yEmts — “K’eai'sa.” Tem-
au'x mun'hu k’e'a wI'lyEm. Kuwl' mun'hu, aya'yEmxaLX mun'hu
k!e'tsik-slo. Temunhu misi'nx wllx tsau'wlyuks, temau'x yasau£-
1 qaa- to enter; -xasx reflective; -ai imperative; -Emku suffixed particle.
2 In order to imprison Vulture.
3 The whale in the meanwhile had taken him way out into the ocean.
4 That is to say, the whale kept on floating close to the shore hut never gave the imprisoned Vulture an
opportunity to land.
5 huinq- to fall out (of hair only).
6 For example, Sea Gull and Pelican.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
121
made that hole larger. And then when it became large, (Vulture)
himself tried it. Verily, it just fitted. So then he came out again
and went home. Then at last he came back.
He did not stay (in the house) long when a man came telling that
a whale lay (on the shore). Thereupon the villagers went quickly
and arrived (there). Work was started by all. They were not work¬
ing together long when it was said (by one) : “I lost hold of my knife,
my brother-in-law. Thou wilt go inside after it.” And then, verily,
he did it and found it back (for him). Then again everybody went
back to work. “Put thyself farther down ! ” So then, indeed, he did
it. However, he was just watching himself all the time because the
whale would always turn over suddenly. Long afterward he was
again approached (by one of his brothers-in-law) . “I have once more
lost hold of my knife.” (This was repeated four times.) Finally, he
was told for the fifth time. “Again I have lost hold of my knife.
Thou wilt go inside after it.” And then, verily, he did it. Eight
away the whale closed (on him). He could do nothing to (help)
himself.
Long afterward he came out again (from inside the whale). He
began to look in all directions. He saw nothing at all, only the ocean.
He was in the middle of the ocean. Thereupon he began to cry.
Every day he was sitting outside and would go in again at night. (It
was a) long time before he looked (once more) at the shore. “Yes,”
he thought in his mind, “ (the Whale) will necessarily have to come
ashore again.” Then he sat down outside watching the (whale).
And, verily, he kept on going ashore. However, when he came to the
breakers he drifted back into the sea. Thus he kept on going for a
long time. (Vulture) would now and then feel of his head, for his
hair kept on falling out. For exactly one year (the whale) was float¬
ing with him back and forth in the sea. (Then one day) the weather
happened to be exceedingly calm. Thereupon (Vulture) espied (some
one) coming in a canoe just straight toward him, but it looked as if
he were going to be passed. (So he shouted), “Do you two take me
into your canoe!” — “No, our (dual) load is big. The two grand¬
parents will take thee inside; they two are coming in a canoe behind
(us).” And then, indeed, again he saw (some one) coming in a canoe.
However, he would be told the same thing as before. (This happened
four times.) And then for the fifth time he saw, indeed, a canoe
coming (and some one was) hi it. So then, verily, he began to think
in his mind: “It is they two who are coming in a canoe. Do you
two take me in (your) canoe !” — “All right.” Then they two, indeed,
arrived in the canoe. He went in, and they went toward the shore
in the canoe. And then when they came to the breakers thev two
122
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
yal'nx, “X-auk‘ pintqe'm, x-auk’ tsqamaAl hams k’ Ilk's, x-au
Alya6 haya'naltxam, hiPtsk'Exan qaikwa'yuA TemiAx mun'hu
ayai'. Pxe'pxeltsu'sxasxaux.1 “Xa-qanI'xal qau'wls stin k-ep.”—
“Alya6, xa-qanl'xal qau'wls/ ” Temun'hu k' e'a tsa'lhltux11 as mEha'It
5 kla'nans. Temun'hu mis Lxal'nx, tern qalpai' tsa'lhltuxu as
mELxamniyaetk K'aux Lhainal'di la'tqaltxaux. Mun'hu hi'k’e
xus uhaya'nlyu. “AhP', xa-Alya® hai'nE 1, k'xan qainkwa'yu.”
Temun'hu k’e'a hllkwal'salnx. AaLxiya6 qaa'tsE ya'xauyEm,
te'mltaLx mun'hu wl'lx k* le'tsik’s. “Mun'hu xkwa'xa! Wl'lsxuxan
10 k* le'tsik’s A Temun'hu k'e'a xkwal'. Lkuu'yEmxaux-axa, Lhainal'-
txaux mun'hu. “A'a, iml'staltxaux ta6. K'au'xuts hi'k’e hl'k’Enx
qauxa'nk’s ats-xwl'xwlk’ aux.”
TermP'hu k* liqal'xa tern pintqal' k’ lets. Alya6 qaa'tsE pp'tqax,
te'mlta LEai'sx xeAk’aux as La'mxadO auLi', tsl'tsik’ lawaux auLi'.
15 Psank' tsuwal'nxaux, temun'hu mi'saux tsqunkwal', temau'x qalpai'
tsk- le'txa. A'aqa hi'k’e qo'tsEk’s spu'yu tsl'tsk’ lik'aux.2 3 * Temau'x
tsqe'wiLx. “Na'k’sipst-E'n ya'xau ? “ Aaxaniya63 na'ksA — “U'k-
Epst-E'n ts-la'mxadook- V’ — “A'a, LEya'saux xaxa'n lP mis
ku'kwis Iku'salyususx xas ma'lkuts xan ta6.” — “A'a, qwo'nhan.
20 Na'k’-En tEpsti'n lP ya'tsx? ’ Pst-axa ple'xal, k’ipst LEa'lauwI
k’-p le'xamts.” Temau'x mun'hu k'e'a hilkwalsal'nx. TermP'hu
misau'x-axa wl'lx, temau'x LEa'laux ts-Ll'ak’aux. ‘Aohau'wltux114
xaxa'n ta6.” — “La'tqaltxapst-E'n tsa6tl? Pa'lauwlsxapst.5 6 7 8 IlEll'ts
yuwl'xsal pstin ta6.”— 1 “Alya® ! LEa'lautEmtsxaxan mis qo'tsE.
25 LEa'lautEmtsxaxan mis qo'tsE Lku'salyusx xas ma'lkwits, hauwl'i
hl'k'axa6 k' la'qistEX. I'mstExan LEa'lautEmtsx. Lhaya'nauxax-a
htP'k’i? Ihl'yEmtsxuxan tasxa'mnl.” TermP'hu pxe'ltsusal'nxaux
ts-la'mxaduuk’ . “XeAk’ etxapst-a V’ — “A'a, xeAk’ etxaxan.” —
“Na'k’-En xe'lLk’e A’ya'tsx?” — “K’as k* !ila'hayuku.” TermP'hu
30 k'e'a qaPhai' teimP'hu ayal'. TermP'hu tsqe'wiLx A' as ya'tsx.
HaPk’1 Alya6 Lti'sllyutx.7 Yalsa'yusx imP'hu. TennP'hu mis-axa
wl'lsusx, teimP'hu wusnl'nx Is qa'sk' !im. A'mta hi'k’e tats-
Lo'k'ik’ tqek’I'nx. Wa6na' hi'k’e ts-Lo'sink* niEla'ntELl. Xaspustl
ts-iml'stisk* .
35 Tai6 imP'hu.8
1 How to take back their grandson to his wife and children.
2 Contracted for ts-tsl'tsik' Ulcaux.
3 iwya- + -xan.
iwahau‘- to invite.
& The Alsea were forbidden to mention a dead person by his name.
6 Contracted for hi'k'e + -axa.
7 Contracted for IeIW sllyutx.
8 This story resembles in many respects the Cd'xaL myth recorded among the Chinook. See Boas,
Chinook Texts, pp. 127 et seq.
FRACHTE N HE RG ]
ALSEA TEXTS AND MYTHS
123
told him repeatedly, “Thou shall lie flat inside, thou shalt close thy
eyes, thou shalt not look around lest we two harm thee.” Then they
started. • They two asked themselves various questions. “Thou shalt
begin (to sing) first, our (dual) grandson.” — “No, thou shalt begin
first.” So then, verily, the old man Sea-Gull began to sing his song.
And after he finished the Pelican began next to sing his song. (Then
Vulture) was going to look at what they two were doing. So lie just
peeked a little quickly. “Hey, do thou not look! We two will harm
thee.” So then, indeed, he did it. They were not going long in the
canoe when they came at last to the shore. “Now go thou out ! We
two have arrived with thee at the shore.” Thereupon he went out,
indeed. They two took (the canoe) back into the water, (as) he was
watching them two. “Oh! so thus they two act. They two just
hold their (dual) paddles upward all the time.”
And then he came ashore and lay down flat on the shore. He did
not lie on his face very long when he saw two children approaching;
they two were coming (and) shooting. He watched them two, and
when they two came nearer they two began to shoot again. Their two
arrows dropped right (near) him. So they two came to him. “Where
are you two going ? ” — “We two are not (going) anywhere.” — “Whose
children are you two?” — “Oh! our (dual) mother says that a whale
has gone with our (dual) father into the sea.” — “Well, I am the (man).
Where does your (dual) mother stay? You two will go back to her;
you two will tell her to come to me.” So they two did it, indeed.
And when they two came back they two kept on telling their mother,
“Our (dual) father is calling thee.” — -“What on earth are you two
doing ? You two are calling misfortune down upon yourselves. Your
(dual) father died long ago.” — “No! He told us two that he (was
alive). He was telling us two that a whale went into the sea with
him, (and that) he came ashore just recently. Thus he was telling
us two. Doest thou see this here? He gave us two this (piece of)
whale (meat).” Thereupon she began to ask her two children, “Are
you two telling the truth ? ” — “Verily, we two are truthful.” — “Where¬
abouts does he stay?” — “At the mouth of the river.” So then,
indeed, she got ready and started out. And then she came to where
he was staying. She almost did not recognize him at once. Then she
went home with him. And then when she came back with him she
rubbed him with red paint. All over his head she put it, (for) really
his hair was simply gone. (This was caused) by the actions of the
grease.
Only now (it ends) .
124
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
10. The Story of the Dog-Children 1
(Told by Thomas Jackson in 1910)
Xa'mEt-s-hi'tslEm ya'tsx. Xam£ tai£ tsqxen'sk' 2 ts!ilq. Na'm-
k'Ets k' lilhai'xa pko'st, k'is qumayu'Li xatsqxen/sk‘ . Temun/hu
k'Ets k'eal' pko'st, k'is halt!a'axatsqxen'sk’ ats-pko'sxat !ik* . Qau-
wa£a hl'k’e is pi'tskum Limi'stalx. Tiya6 qaa'tsE tsaa'mE tem ihe-
5 qaai'dix atsqxen/sk’. Tem psank* tsuwalTix is laa tem mEqaai'dlx,
la'lta mis wa£na' tsa'ms ita£ tsqxen/sk’. Te'mlta mun/hu k* e'a pla'~
mxadowai' atsqxef'sk’, te'mlta hi'tsLEm pla'mxaduwak’ 3 atsqxen/-
sk’ , xeTk* aux qauwa'taux qa'altsuxs. Temau'x xe'iLk’ e halsnal'nx,
temau'x mEhl'tslEmaux. Tauxlya£ qaa'tsE mEhl'tslEmau, temau'x
10 mun/hu LEa'ltuxtlyu. Tl'ut Ihunayu'Lxaux is mu'kutslu tem-axa
Ita£ is tsl'tsik’ !. Temun/hu mi/saux LEa'ltuxtlyu, temau'x qauwa£a
hi'k’e intsk’i's hilkwalsal'nx.
Temau'x k’i'stnx pkwi'st. Temau'x-axa tsqe'wiLx is Lqaml'Laut,
temau'x pxeltsusai'nx ats-ta'ak’ aux. ‘ ‘ Hani'k’ Ex-En-axa V’ — “A'a,
15 hak' Ltiwi't ! 'wan tin-axa is kwl£.77 Qauwa£a hi'k’e is pi'tskum te-
.mau'x Ik’I'stalx Ltiwi't ! 'want. Tsumu'sumyuk* ts-uli'sk* te'mlta
tskwayu'LX as laa pl'usxa£yal'. Tern tskwai'salsxai; Tlya£ tskwa¬
yu'LX xe'iLk’ e tas pl'usxa£yal'. Tem k’Ets-axa yalsai'xa. Tem
psini'k’Exk’emyuk’ is pi'tskum te'mlta k'Ets qalpai' hala'tsi tskwa-
20 yu'LX. Temun'hu tslai'qatx hani'k' eai 4 5 tas pl'usxal, te'mlta iLiya£
tskwai'LX ni'i as ili'diyu. Tem-axa yalsai' is Lqami'Laut. Tem-
un'hii mis qai'-slo axa, tem IcEts-axa hala'tsi qalpai' ayai' ltiwi't !-
'want. K'im hi'k’e a'aqa wi'lau is pi'tskum, te'mlta k’Ets hala'tsi
qalpai' pl'usxa£yai'. Tem tskwai'salsxai. Te'mlta mun'hu k’e'a
25 tskwayu'LX ni'i as ili'diyu. uQon'tsuxs k’Exs qon'tsuxs.77 Tem-axa
mun'hu yalsai'. Tauk’iya65 xe'iLk’ e ts-haink’ tas tskwayu'LX.
“Intsk’I's hi'tE tsa£tl? Hani'k’ in tsqwa psa'nk* tsutxunx. Iv’in
hi'tE tsa£tl iltqa'un V’ HaPk'1 TiyaUaxa ayai'xa, mis-axa qai'-slo
sudaa'stk’ emyuk’ is pi'tskum. LEmqamini'yusx-auk* ts-liaiDk'.6
30 Te'mlta-axa Ita'xtiya'yusxasx,7 ayai' qalpai'. Tiya6 qaa'tsE qon'~
tsuxu, te'mlta k’Ets qalpai' pi'usxa£yai'. “Qon'tsuxs k’Exs qdn'-
tsuxs.77 K’Ets k* eai', k’is hau'k’s mEhaya'nIxam, k’i'ltas iLiya£ laa
1 This story differs from similar myths obtained among many other tribes in one important respect.
While in all other stories the girl is impregnated by a dog or by her lover who assumes the form of a dog,
in the Alsea version the process is of a reversed nature, as it were. Here a female dog is impregnated (unwit¬
tingly) by a young man. Compare particularly Boas: Sagen, pp. 25, 93, 114, 132, 263; Chinook Texts, pp,
17etseq.; Kathlamet Texts, pp. 155 et seq.; Farrand: Traditions of the Cliilcotin Indians, p. 7; Traditions
of the Quinault Indians, p. 127; Teit, Traditions of the Lilloet Indians, p. 316; Frachtenberg, Coos Texts,
p. 167.
2 Contracted for ts-tsqxen'sk y tsqenx dog.
3 Simplified for ts-pla,' mxaduwak' .
4 For hak-nl'k'eai.
5 ihlyae + -auk\
6 Literally, “much became inside his mind.”
7 taxti particle.
FRACHTEXBERG],
ALSEA TEXTS AND MYTHS
125
10. The Story of the Dog Children
(There was) one man was living. lie had only one dog. . . .
Verily, his dog had offspring, but the offspring born to his dog
were human beings; she had two (and) both were males. So (the
man) took good care of them two while they two were growing up.
They two were not growing long when at last they two became
tall (boys). He made for them dual bows and also arrows. And
then after they two grew big they two did all sorts of things.
(After a while) he left them two (going) to build a canoe. And
when he came back to them two in the evening they two (would)
ask their (dual) father, “ Whence art thou (coming) back?”—1 “ Oh!
I (am coming) back from working (on) a canoe.” Then he custom¬
arily left them two every day in order to (go to) work. In the second
year he suddenly heard something repeatedly making a noise. So
he himself began to listen in various directions; he did not hear dis¬
tinctly (the nature of) the repeated sounds. So he went back home.
But on the third day he would again hear (the sound) as before. So
he went straight (to the place) whence the sound came, but he could
not understand what the sound (was about). Then he went back
home at night. And then when daylight came again he went back
to work as on previous (days). The sun came exactly (to the same
position as on previous days), when he heard the sound once more.
So he himself began to listen in various directions. However, this
time he understood, indeed, what the voice (said), “Keep on hewing;
thou shalt habitually hew.” Then he returned home. He did not
(feel) well in his mind (concerning) what he heard. (In anger he
spoke to himself): “(I) wonder what (it may mean). I must be
watched (by someone) from somewhere. I wonder what will happen
to me?” He almost did not go back, when day broke again for
the fifth time. He had many things to think about. However, he
(decided) to chance his own life once more (and) went (there) again.
He was not hewing long when he heard a sound again, “Hewing, thou
shalt always hew.” (So) he would stop, he would look around every¬
where, but he would not see anything. (But) whenever he would
5
10
15
20
25
30
35
126
BUREAU OE AMERICAN ETHNOLOGAT
[bull. 67
LEai'si.
T/-,
Iv'Ets hi'k’e xu'sl qon/tsxwaI, k'is-axa k'im qalpal'm pl'-
usxacyai'm. “Qon'tsuxs k'Exs qon'tsuxsA K'is mun/hu qalpal'm
tskwalsalsxal'm. Temun/hu sudaa'stk’ emyuk' tem tsqe'wuLnx.
“La'tqaltEX-E'n V’ — uA'a, pkwi'sxan.” Temun'hu Lxama'nstEx.
TsIqa'Lnx-uku tem-axa mun'hu yalsa'yEmux11 ats-Lo'k’ik’ . Tem-
un/hu mis-axa wl'lsusumuxu ats-Lo'k’ik’ , tem k’ exk' al'-slo ts-hl'tEk*.
-u 1
as
Temun'hu Limtsla'xaxamt si'lkustEx. Qall'lnx Is tsP'k’ek
Lok’ .1 2
Sudaa'stk* emyuk’ te'mltaux Ylya^-axa tsqe'wiLX. Xuts mis qal'-
slo, tem yasau£yal'nx ats-mu'tsk'ak' . “K’ist x’ildl'i asti'n tae.”
Temau'x mun'hu k’e'a ayal'. Ustai'nxaux na'k’eaisl ik'as aya/ltxa.
Yauxlya6 qaa'tsE Lowa'staux,3 te'mltaux k'im LEma'lhisx.4 Te¬
mau'x hi'k’e maThya qwulhal'. Temun'hu is Lqaml'Laut temau'x-
axa yalsai'. Tem mis qalpal' qal'-slo, tern k’au'xuts hala'tsi ayal'
qalpai'. Ustai'nxaux qalpal'nx. K’e'tk’aux5 nl'sk* wustal'nx,
te'mlta k’au'xuts hala'tsi LEma'lhisx. X’ildl'nxaux haa'tsE. Tem-
un'hu misau'x-uku Lqxa'yuLx ik’ ts-haink' , temau'x-axa yalsai'. Tem-
un'htUmis qalpal' qal'-slo, tem k'au'xuts qalpai' ayal'; te'mlta
k’au'xuts hala'tsi I'mstE. Temun'hu sudaa'stk’ emyuk’ Is pl'tskum
temau'x mun'hu tsqe'wiLX. Qaitl'nxaux LEai'sx ats-tlwl't !'wank’ ,
ik’as kwh. Temau'x mun'hu qalkwaleyal'nx. Yauxlya* qaa'tsE
Lqalu'kwalx, te'mltaux LEai'sx ats-ta'ak’ aux siml'xux ik’ ats-tlwl't !-
'wank’. Utll'nxaux. Waekuna' 6 tEts-Lo'k’ik* , tsiya'qsallnx-uku.
1 1 K’ ist-E'n mun'hu laa iltqal'm ? ” — “A'a, k' ist x’ iltxwal'm hanl'k’ Inx
mun'hu.” Temau'x mun'hu k’e'a ustal'nx as po'stux na'k’eai %'as
tsqal'tEsal. Yauxlya^ qaa'tsE Lowa'staux temau'x k’im LEma'lhisx.
Temau'x mun'hu qalpal'nx ustal'nx, te'mlta k'au'xuts qalpal'nx
LEma'lhisx, hala'tsi hi'k’e k’im na'k’eai ^’a'saux mila'hasanx. Te¬
mau'x mun'hu qalpal' hala'tsi wustal'nx. Temau'x mun'hu tqal'Ll.
K’u'kuts7 ta'qusal hau'k’s as mena'tEm. Tem sudaa'stk’ emyuk’
ts-x* ill 'disk* aux te'mlta hi'k’e is qauwal'-slo tsqal'tEsal ts-pu'-
stExk*. Te'mlta mun'hu uhak’ !e'tx 8 xas mena'tEm hanl'k* eai wl-
ll'sal as Lxa'mnlyut. “ A'a, hak’Eqau'x tsqewllt li'wllnx tEsti'n ta£
pLxa'mnitxunst. K’ ist-E'n mun'hu iltqal'm — “K’ist Lohal'm.” —
“K" ist-E'n mun'hu laa Lau'hastoxs V’ — “A'a, xanl'x qau'wls
tsk* le'txam qauxa'nk’sA Temun'hu k’e'a hllkwalsal'nx. Yu'-
xw|iux uhaya'naux tsl'tsk* !ik’ ,9 te'mltau axa k’im spu'yu. Tem-
1 Contracted for tsln'k'e + -uku.
2 Similar stories, but without the “ Dog-Children” element, were recorded among the' Tillamook and
Coos Indians. See Boas, Tillamook Tales, pp. 136 et seq.; Frachtenberg, Coos Texts, pp. 149 et seq.
3 list- TO FOLLOW.
4 Contracted for LEma'lhlyusxa; mil1- to lose.
5 lce'tk-e + -aux.
6wa£na’+ -uku.
7 k-Ets + -uku.
8 'k •/- TO SMELL.
9 Contracted for ts-lsirtsk' !ik' .
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
127
start to hew a little he would again hear the sound there, “Thou
shalt keep on hewing, thou shalt hew.” So again he would listen
in various directions. Finally, after the fifth time somebody came to
him (and asked him), “What art thou doing?” — “Oh! I am building
a canoe.” Then he was killed. His head was cut off and taken
back (to where his murderer lived). And after he came home with
his head all the people began to assemble. And then all joined in
the war dance. The head was (then) tied to the ceiling.
Now on the fifth (day) he did not come hack to the two (children).
As soon as it got daylight the younger brother said to (the elder one),
“We two will look for our (dual) father.” Then they two went,
indeed. They two followed him along (the trail) where he had
gone (before). They two did not follow him long when they became
lost there. So they two just walked around as if lost. And then
toward night they two returned home. And when another day
broke they two would again start out as before. Once more they
two followed him. They two followed him a little farther, but in
the same way they two became lost. They two looked for him in
vain. Then, as they two dismissed (the success of their attempt)
from their minds, they returned home. And when day broke once
more they two started out again, but the same thing happened to
them two as on previous occasions. Finally, on the fifth day, they
two at last came upon him. Right away they two saw the object
of his efforts — namely, the canoe. So they two began to walk
around it. They two did not walk around it long when they saw
their (dual) father lying beside the object he was making. They
two examined him. His head was gone; it had been cut off. “What
are we two going to do now?” — “Well, we two will commence to
search for whence he had been (approached and murdered).” Then
they two followed, indeed, the blood (along) where it had been
dripping. They two were not following it very long when they two
lost (their) own (sense of direction) there. So they two followed it
again, but once more they two became lost just (at) the same (place)
where they two had lost it before. Then they two followed it again
as before. Then they two began to cry. The younger brother was
all the time looking up everywhere. After their (dual) fifth attempt
to look for him (they two found that) his blood had been dripping on
several places. Then at once the younger brother smelled (the direc¬
tion) from where the murderers had come. “Yes, our (dual) father was
approached (by people) from above (by whom he) was destined to be
killed. What shall we two do now?” — “We two are going to climb
up.” — “How are we two going to get on top?” — “Oh! thou shalt
shoot upward first.” And then, verily, he did it. They two could
still see their arrows as they dropped back to them. And then after
128
BUREAU OF AMERICAN" ETHNOLOGY
[bull. 67
un'hu sudaa'stk’emyuk’aux tsk’ llsk' 1 te'mlta Tlya^axa wi'lx ats-
tsl'tsk’ lik’aux. Temun/hu qalpal' ats-mu'tsk’ak’ tsk' le'txa, te'mlta
'Liya6 hala'tsl spu'yu-axa. Tem qalpal' ats-ha'at lak’ tsk’ le'txa.
Te'mltaux LEai'sx xus hl'k'e LEi'stik’ lyu as tsl'tsik’ 1. Temun/h€i
5 qalpal' as mena'tEm tsk* le'txa. Tem haPk’ 1 kwa'la 2 le'wl'k’s.
Temun/hu qalpal' ats-ha'at !ak‘ tsk' le'txa, tem k’e'tk’I wi'lx le'wl'k’s
ats-tsl'tsk’ lik’aux. “XanI'x qau'wls Lohal'm, k*in-uku qwon
qoma£ts.” TemiP'hu k’e'a qau'wls LohaI'xaku ats-ha'at !ak* ,
termP'hu qoma£ts ats-mu'tsk’ ak’ .3
10 Kauxlya* qaa'tsE Lowa'hau tem pxeltsusal'nx ts-mu'tsk’ ah’ .
“Kwa£la'hax?” — “A'a, qa'altEst ya'xautxai!” Sudaa'stitaux s-pl'-
tskum Lowa'hau, temau'x mun'hu wi'lx qauxa'nk’s. Temau'x
mun'hu mEsi'qulalxa. “K’ist na'k’slo-E'n ayal'm?” Pxeltsusal'nx
I'mstE ats-mu'tsk’ak’ . “A'a, k’ist hal'ts-slo ayal'mi.” Temau'x
15 rmp'hu k’e'a ayal'. Tauxlya5 qaa'tsE ya'xau te'mltaux Lqo'wiLx 4
tas hl'tslEm ts-yai'xait IexP’ . “K’ist ustal'mi na'k’eaisi5 tas
hl'tslEm ts-yai'xait lExk’ A Temau'x miP'hu k’e'a hllkwalsal'nx.
1LauxIya£ qaa'tsE ya'xau, te'mltaux tskwal'tx ik’tas haha' tem-axa
Ita£ is tsilha'. Temau'x rmP'hu tskwal'salsxal hanl'k’eai pl'usxal.
20 Te'mltaux rmp'hu k’e'a tsla'yEqatx; hak’Eqau'wIsa£tsaux T’qo'tsE
tas pl'usxal. Temau'x rmp'hu mEya'xaux La'mxa. Te'mlta k’Ets
qalpal' pi'usxa£yal', k’e'tk’e xu'si awl'lax pl'usxam. MEya'-
xauxaux. Qaa'ltE mEtsqwina'kwaux ts-pl'usxamsk’slo.6 TeimP'hu
mis Ieyu ' llyusxaux , temau'x mElantai'xasx. Te'mltaux mun'hu
25 k’e'a niEha'ntEx; k’I'lhvaLX awl'lau. TeimP'hu mi'siLx wi'lx
na'k’eai %’a'saux mElana'txasx, temau'x uxwl'xa. Temi'Lx k’eal'
sa'siLx k'ill'hEx. Temau'x imP'hu pxeltsusal'xa. “La'tqaltxa-
p-E'n V’ — “A'a, hak’ limtsla'xaxamta'L-axa yala/sau.” — “U'k’-E'n
ik’Lxama'nlnx V’ — “A'a, qxalnlk’sI'wlLnx 7 a'tasaux mEll't
30 tsqEn'xak’s ts-ta'ak’ . Hak’i'mha'L-axa yalasauA — “A'a, k’ip Alya6
hau'k’s yu'kutxam na'k’eai k’is Lxa'mnlyut sill'kwl,’7 tsimyEa'lnsk’-
mx mi'siLx pEnhu'Lnx is mu'kutslu. “K’ip Alya6 laa lii'k’e. K’ip
qlu'lsin pin nan.” K’Ets hl'k’axa tsuwa'sal Is qau'wal-slo tas mE-
qaa'mtu.8 ITl'k’e tai£ qlu'lsin tsuwa'sal tas hl'tslEmtoxs.
35 Temau'x rmp'hu xe'tsux11. Aauxlya6 qaa'tsE ya'xau te'mltaux
mun'hu wllx na'tk’ik’s te'mltaux tskwal'tx is tsilha'. Temau'x
imP'hu k’i'mhak’s ayal'. Mi'saux wi'lx na'k’eai A’ as pl'usxal
as tsilha', temau'x 'pal'x psank' tsuwal'. K’au'xuts9 hl'k’e xu'si
1 Contracted for ts-tslr!i'sk\
2 Abbreviated for kwa'iatxa ; kul- to reach.
3 For additional instances of the “Arrow-Chain” episode see Boas: Sagen, pp. 17, 31, 64, 117, 157, 173,
215, 234, 246, 278; Kathlamet Texts, pp. 11-12; Farrand, Traditions of the Qninault Indians, pp. 107 et seq.
4 qou- TO MEET, TO COME UPON.
5 na'lceai + -aisi.
6 Simplified for ts-pV usxamsk'ik's-slo .
7 Amplified for qxenk'su' Lnx.
tqd'am pack
^Namely, the two Snake- Women.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
129
their (dual) fifth shot their (dual) arrows did not come hack. So then
again his younger brother began to shoot, and similarly (the arrows)
did not drop hack. Then his elder brother shot once more. Verily,
they two saw that (one) arrow began to show just a little. And now
again the younger brother shot. (The arrows) almost reached to the
ground. So then in his turn the elder brother shot, whereupon their
two arrows came farther (down) to the ground. “Thou wilt climb
up first ; T will (follow) behind.” Then, verily, his elder brother began
to climb up first, while his* younger brother (came) next.
They two were not climbing long when his younger brother asked
(the elder one), “How art thou?” — “All right; let us two keep on
going!” For five days they two kept on climbing, when at last they
arrived at the sky. Then they two were standing (there). “In what
direction shall we two go?” Thus his younger brother asked him.
“ Oh ! we two will go in this direction.” Then they two, indeed, went.
They two were not going long when they two came upon the tracks
of some people. “We two will follow wherever the tracks of these
people (lead).” Thereupon they two did it, indeed. They two were
not going long when they two heard some war- whooping and also some
singing. Then they two began to listen (for) themselves (in order to
find out) from where the sounds came. Then at once they two located
it, indeed; the voice came from (a place) ahead of them two. Then
they two kept on going stealthily. And then again the sounds
were heard, (and this time) the noise was coming nearer yet. They
two kept on going. All the time (they two) kept on coming closer
to the place (where) the noise (came from). And then when they
two were (very) near they two hid themselves. Suddenly they
two saw, indeed (the noise makers) ; they were coming nearer and
singing. And when -they came to where those two had hid them¬
selves the two (brothers) came out. Then those who were singing
stopped. And they two began to ask, ' ‘ What are you doing ? ” — ‘ 1 Oh !
we are returning from a war dance.” — ‘ ‘ Who was it who was killed ? ” —
“Oh! they went down to the father of those two who have a dog as a
mother (and killed him) . We are returning from there.”1 — ■ 1 Well, you
shall not go everywhere from place to place, wherever the people com¬
mit murder.” That’s what they were told as they were brushed aside
with the bow. “You shall not be anything. Flies shall be your
name.” (Then) those who had packs were just crawling in all direc¬
tions. Those several people were just crawling (as) Flies.
Then they two started. They two were not going long when they
two came to a river (where) they two heard some singing. So they
tw'o went into that direction. When they two came to where that
singing sounded they two began to watch on the sly. (Two Snake-
96653— 20— Bull. 67 - 9
130
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
phu'lhumal k'au'xus-axa k irn tsilhal'm. K’au'xuts hl'k'e Lkwl'-
tsxax ats-phu'lhumak'aux. Aauxlya6 qaa'tsE psa'nk' tsutxunx tem
ma'yExa ata's xam£. “Thll'xan, hanl'k'Est tsqwa Lhaya'nau-
nnx.” — “K'ist qwa tsa£tl hanl'k’eai psa'nk' tsutxunst.” Aauxlya6
5 qaa/tsE Iml'stal temau'x mun'hu uxuyu'Lxaux. “ La'tqal txapst-
E'n?” — “A'a, xan sl£t aya'sal qxa'nk's-u Lxa'mnlyut, Lxamna'-
sanx ata's mEla'mxadut tsqen'xak's.” Temau'x mun'hu pxe'pxel-
tsusaikya'Lnx qauwa£a hl'k'e is intsk'I's. “La'tqaltxapst-E'n
mi'sipst-axa yala'sal?” — “A'a, qauwal'sau kusi'n sa£ te'min qwa'-
10 mautxa.”- — “La'tqapst-E'n phllkwai'sEx ?” — “A'a, tsa£lhyaxan-axa
yala'sal.” — “Te'mipst-En mun'hu la'tqal mi'sipst-axa wl'lal ku'-
kwis? Qall'xaltxapst-a' ?” — “Alya6. Hl'k'e mi'sxan awl'lal, te'-
rnxan Lkuu'waldEmtsx.” — “Sqa'titipst-E'n qau'wis ku'waltxa ?” — -
“A'a, kusi'n sa£ qau'wis ku'wal.” — 1 “Ltilu'qwalx-a tEts-kwi'sk' ?” —
15 “Alva®, ku'ku hl'k'e tspi'utalyEm.” — “Te'mipst-E'n mun'hu laa
k' lill'waltxa ? ” — “A'a, hak’ le'tsxan hl'k'e ta'pal kwl'k's-auk’ .” —
“Tem mi'sEpst-axa k'au'k's wl'laltxa, te'mipst-E'n laa ha'-
kwaltxa?”1 — “I'mstExan hl'k'e miU'hil Ita£.” — “Tenr mi'sipst
wl'lal-axa, la'tqaltxapst-E'n ?”— “A'a, Lkuyu'tswalxaxan 2 3 kuxa'n
20 wau'stlaus.” — “Te'mip-En mun'hu la'tqal Is qamll's ? ”— 1 “Tsinu'-
saltxaA.” — “Na'k’ep-E'n tsinu'saltxa?” — “A'a, qau'xal-auk* tsinu'-
sal.” — “K* !ila'haltxapst-uku a' Is qamll's?” — -“A'a.” — “Xa'mk* !-
epst-a k’ lila'haltxa ?” — “A'a.” — “Lapstukuya£3 a' Lpa'kauduxu ?”4 — -
“A'a, Is Lxayal'-slo.” — “Te'mipst Alya£-a' LEl'Lasx ? ” — “A'a, tai£
25 mi'sxan tk'ai'ltEx, temun'huxan LElAax.” — “Tem Alya6 Itlyu'xsl-
txupst?” — “Alya6.” — -“HH'sk’ek'em pst-uku-E'n k.‘ lila'hal Is qam-
li's ?
?” — “ Qami'ntk* emxan-uku k* Jila'hal.” Temau'x mun'hu Lxam-
na'Lnx, qauwa'taux qlnpt la'lnx. “Pst-hl'k’e Alya£laa. Pst-k’ina'q
hl'k'e pstin lan.” I'mstE tem kus k'ina'q It la'xwalsx.5 6 7 8 9
30 Temau'x mun'hu A'qo'tsE slyal'xasx. Qau'wis ats-ha'at !ak’
qaal'xasx, tem pxeltsusal'nx ats-mu'tsk’ ak‘ . “Kwa£la'han? Lxall-
yusxan-a'6 qd'tsEk's?” — “A'a, qaha'nsEx hl'k'e qo'tsE.” — “Tem
a'yEX I qaa'xasxai xuna'has!” Temun'liu k'e'a hllkwalsal'nx.
“KwaTa'han ? Lxall'yusxaft-a' qo'tsEk's?” — “A'a, qo'tsEx hl'k'e
35 qaha'ns.” — “K'ist-E'n mun'hu la'tqal tE'stin k’l'yal?” — “Tsimal'-
tukwa 7 qaal'tukwa 8 kuha'm qa'lqal-uk11 ! ” Temun'hu k’ e'a hllkwal¬
sal'nx, te'mlta iLlya£ xu'sl Lk'eai'xtslyu.9 Temau'x-uku miu'liu
qalpal'nx qaal'nx tskwal'salyust !ik’ s,10 te'mltau hl'k’ e ptui'x nl'sk* .
1 xku- TO GO OUT.
2 kuits- TO DRY.
3 ihlyas + -pst + -uku.
4 pk- . . . -uku TO TOUCH PRIVATE PARTS.
5 Literally, “Habitually pulls herself out.” For references to parallel stories see note 3, p. 72.
6 Xal- TO LOOK LIKE.
7 Contracted for tsimai't-uku-a' .
8 Contracted for qaai’t-uku-a' .
9 k-eaixts - to be ready, to fit.
40 Contracted for ts-tskwaV salyustUk'ik' s .
FRACHTENBERG]
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131
Women) were digging fern roots a lit tit' and were at the same time
singing. The fern roots which they two dug they were using as
feathers. They two were not watched long when one of them said,
“I feel hot; we two must be looked at from somewhere.” — “We two
could not possibly be watched from somewhere.” They two did not do
this for a long time, when the two (brothers) appeared before them
two. “What are you two doing?” — k Oh ! our (dual) husband went
down to do some killing; he killed him who had children with a dog.”
Then they two were asked repeatedly all kinds of questions. “What
are you two usually doing whenever you two get home?” — “Oh! my
elder sister habitually goes ahead, and I customarily follow (her).” —
“What are you two doing (then) ?” — “Well, we two always go home
and sing.” — “And what do you two habitually do after you two arrive
at the shore ? Do you two always shout ? ” — ■ 1 No. As soon as we two
arrive, (our husband) always comes after us two in a canoe.” — “Which
of you two enters the canoe first?” — “Oh! my elder sister usually
embarks first.” — “Does he usually bring his canoe .clear to the
bank ? ” — “No, he just floats it offshore.” — “Then how do you two got
in ? ”— “Oh ! we two habitually jump into the canoe from the shore.” —
“And after you two arrive at the other side, how do you two usually
disembark?” — “We two do (it) in the same way.” — -“Then after you
two arrive home what are you two habitually doing?” — “Well, we
two customarily dry the (fern roots) which we two gathered.” — “And
what do you usually do at night?” — “We usually go to bed.” —
“Where do you always sleep ?” — “Oh ! we always sleep upstairs inside
(the house).” — “Do you two frequently go out at night?” — “Yes.” —
“Do you two ever go out alone?” — “Yes.” . . .
— “How many times do you two usually go out at night?” “We
two habitually go out many times.” Thereupon they two were
killed; both were skinned. “You two will not be anything. Just
snakes will be your (dual) name.” For that reason the snake habit¬
ually sheds her own skin.
Then they two began to put themselves into (the skins of) those.
First his elder brother put himself in, whereupon lie asked his younger
brother, “How am I? Do I begin to look like her?” — “Yes, thou
art just like her.” — “Then go ahead, please; put thyself in likewise!”
Thereupon he did it, indeed. “How am I? Do I look like her?” —
“Yes, thou art just like her.” — “What are we two now going to do
with our (dual) knives ? ” — “Try to put it into thy armpits ! ” Verily,
he did it, but it did not fit (even) a little. Then they two put them
next into their ears; however, they just stuck way out. So then he
132
BUREAU OF AMERICAN ETHNOLOGY
Lbull. (57
Tem-axa k'ira txwal'nx. “K’in-E'n tsa£tl na'k’eai iltqa'a?” —
^Tsimal't-auk* a' k’ ts !al't-auk‘ a' kuha'm kuxe's-auk’ .” Temun/hu
k' e'a imstl'nx, te'mlta hilya6 hala'tsl Ik'eai'xtslyu. “Hatsi'lkwauk*
taa'xtl qaal't-auk’ a' ham laqs!” Temun'hu k'e'a tsimal'nx k'im.
5 ‘Tvwa£la/, Lqa'lxwlyu-a' ?” — “A'a; mEta'palxai a'!” Temun/hu
k’e'a hllkwaisal'nx. \Llya£ xu'sl LEi'stik'Iyu. “Mun'hu ait k'im
xuna'has k’ts !al't !. ” Temun'hu k’e'a k'im k’tslal'nx. Tl'ut!hu-
nal'xasxaux mun'hu.
Temun'hu mi'saux Itlwl't Ihunxasx, temau'x mun'hu aya!'. Xuts
10 hl'k’e mi'saux tsqunkwal' k'i'luk's, temun'hu auk’ li'yEm ats-sl'-
tEk'aux pkui'txalstaux.1 Tern mis wI'lyEirq tern tspl'tuyEm ku'ku
ni'sk’. Temun'hu qau'wls ats-sa'ak' tpal'xa kwl'k's-auky te'mlta
hl'k’ e ko'stsx aa'qa. Temun'hu qalpal' ats-mu'tsk’ ak‘ tpal'. Halnk' 1
mahiE, xus hi'k'e su'wlyu k'i'luk’s. “Hehe'? intsk’I's hi'k'e tsa£tl
15 asi'n tema'xt? K'iTilk's su'wlyu.”— “K'Ets jLlya£ a' qali'yEx?” 2
Temun'hu Lx-axa Lqlal'. Tern k‘ au'xuts mun'hu hala'tsl I'mstatxu.
K hqal'xaux-axa mun'hu Itsal'sik's. Temau'x mun'hu loqal'nx
ats-wau'st lausk’aux. Temun'hu mis Lau'qatEx, tern ayal' k’u'wak's
Lpl'tsut ts-Lau'qak’aux, ik‘as hu'lhum. Temun'hu mis wl'lsusx,
20 tem-uku mun'hu wahayal'nx as Itsai's. “Tup tasi'n pl'tsust!. A'a
tu'tsEp!.” Yaa'qa hi'k'e lhaya'nilt Ixal'sxamst 3 as LEya'tsit.
“Tu'tsEp!.” — “Hehe'; la'-E'n, hl'k’e tas qe'xantuslEm.” Tem-uku
hi'k'e Lxau'wItEx ats-pi'tsust !ik’ . “K'-Llva£ laa pin Lam K'ip
mi'k’iLx hi'k'e Lowa'txayusxam.” K'Ets hl'k’axa tai£ mi'k'mx
25 tsln'sl as LEya'tsit. Ayal'-axa mun'hu. Tern k'Ets mun'hu Loqatx-
wal' %’ ats-hu'lhumk' . Hi'k’e mun'hu k'u'kuts tqlwal', k’au'k’Ets
k’iluwT'm na'mk' mis LEhana'tnalx ats-ta'ak’ ts-Lo'k'ik’ qale'tsx-uku
is tsln'k’e. “Hehe', mEk'a'It-auk' 4 ta£ kusi'n tema'xt,” ts-yEal'sk*
as mena'tEm. “A'a, ts-hllkwal'sk’ k'i'mhat-smriukwa£sll,” ts-
30 ysal'sk’ as niEsha'lslatsLo. “Qaila' tern kus-auk' k'ill'wal kusi'n
te'mxt, mis-uku ta'qlwallLx kus Lok’ ts-yEal'sk as mena'tEm.
“A'a, xas xwln'slyu Liml'staltEmtsx. K’-qe'xant-s-hl'tslEm Llillk-
wal'sl; na'mk' s xwin'slyu ts-k’ !e'k'ik's-auk* sa'yaltxam, k* auk’s 5
k’ill'waltxam,” ts-ildl'sk’ as mukwa£sll.
35 Temun'hu qamll'. Temun'hu k’exk’al'-slo ts-hl'tEky temun'hu
Lqa'tut si'lkustEx. La'k’ auxkuts 6 hauwl'i k’ !ila''tsxa, Lxui'nxaux
as Laml'suwau.7 Temau'x mun'hu yasau£yal'nx. “Xa-qaa'ltE
Ltsa'lall kuha'm qe'ya. K'exs axa Ita£ I'msts LEa'lauwI as mEha'It
1 kii- to enter canoe, to embark. 4 Contracted for mEk'V y alt-auk' .
2 Instead of qall’x. 5k'is + -auk'
s hain- to look. 6 Consists of lak'Ets + -aux + -uku.
7 Owl and Crane had been stationed outside to act as sentinels.
FKACHTENBERG]
ALSEA TEXTS AXD MYTHS
133
pulled it out again. “ Where, then, am I going to put it?” — “Pray,
try it by putting it into thy groins!” Indeed, he did so, hut, simi¬
larly, it did not fit. “Perforce, put it inside thy dress!” So then,
indeed, he tried it there. “How is it? Does it hide?” — “Yes;
ploase jump around!” Thereupon, indeed, he did it. It did not
stick out (even) a little. “Now do thou keep it there likewise!”
Then, verily, he put it there. Now they two had fixed themselves
(entirely).
Thereupon, after they two had fixed themselves, they two started
out. As soon as they two came near to the water, their (dual) hus¬
band arrived in a canoe for the purpose of placing them two in it.
Then after he arrived in the canoe he floated in it far out in the
water. Thereupon the elder sister jumped first into the canoe;
verily, she got into it correctly. And then his younger brother
jumped in next. He almost fell short. He touched the water just
a little bit. (Then the husband exclaimed) angrily: “Hm! what on
earth is the matter with my sister-in-law? She (almost) slipped
into the water.” — “Can I not he tired occasionally?” Then they
went across to the other side. They two did the same thing as
before. Then they came ashore (and went) into the house. There¬
upon they two began to dry (the fern roots) which they two dug.
And after these were dry (one of the disguised women) went to the
next house to distribute (the roots) which he had dried — namely,
those fern roots. And then when he arrived with them he opened
the (door of the) house. “Here is my gift (to) you. Now do you
take it ! ” (Then) those people began to look straight at one another.
“Here, take it!” — “Hoh! what? It is the people from below.”
Then he just threw away (from him) his gift. “Your name shall not
be anything. You shall just become Fleas.'’ Then those people
began to jump just (like) fleas. Then he went back and started to
dry some more (of) his fern roots. He just kept on looking up (and)
he would shed tears whenever he beheld the head of his father tied
up to the ceiling. “Hey! verily, my sister-in-law has a knife inside
(her dress),” exclaimed the younger (brother). “Yes, it is the
custom of the women from there,” said an old woman. “Then why
is it that my sister-in-law constantly sheds tears whenever she looks
up to that head?” said the youngest (boy). (Then the supposed
woman answered) : “Well, the smoke does it to me thus. The people
from below act (thus) ; whenever smoke gets into their eyes they
always shed tears,” said that woman.
At last it got night. Thereupon all the people assembled and a
war dance was executed by all. No matter how often these two
would go out they two (always) found the Little Owl (sitting by the
door). So they two told her: “Thou shalt always put out thy
torchlight. Thou shalt likewise say so to the Old Man Crane.”
5
10
15
20
25
30
35
134
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
£a
mEk'ila£t\” Temun'hu k'e'a hllkwaisal'nx. Sipt lal'nxaux qauwa
hi'k'e as kwl£. Las xa'lux11 te'mltaux-uku siptlai'nx.1 K'au'xus
mun/hu slyal'm. K'is mun'hu tsalal£ya'a ts-qe'yak*. “Hehe';
la'tqal-E'n ku Laml'suwau tem'kus qaa'ltE LtsaTalx kuts-qe'yak'
ts-yEai'sk' as mena'tEm. K’au'xus-axa qalpal'm k* lilhal'm temau'x
mun'hu pta'msaeyal. “K'i'st-E'n mun'hu iltqal'm? K'ist Liya6
laa tsk'ui'tlyusxam. Tai6 sjis tsu'nstuxs, k'i'stis mun'hu Lxamna'a ”
Temau'x mun'hu I'mstE Itla'mslyu. Tem k’au'xuts-axa mun/M
slyal'. Liya6 qaa'tsE LEmtsla'xaxamt sill'kwEx, temun'hu k'eal'-slo.
Temi'Lx mun'hu ayal' Ltsi'nust qauxa'nk's-auk' . Laixlya6 qaa'tsE
tsu'nstEx, te'mlta k'-uku pa'kantxalm. “Liya6! Tk’al'ltxan,”
ts-yEai'sk* as mukwa6sll. Te'mlta hi'k'e qaidi' a' tsk'al. Temun'hu
mis tsaa/niE a'tsk’EstEx, temun'hu pxeltsusal'nx ats-mu'tsk’ak* .
“ K'ist mun'hu Lxamna'a. K’ex qanl'x spa'yudl kusti'n ta£ ts-
Lo'k'ik'.” Temun'hu k'e'a Lqaita'yuxu-uku ts-Lo'k'ik*. Temau'x
mun'hu Lk' la'lhlyusxa. Spai'txwaux-axa ats-ta'ak' aux ts-Lo'k’ik’.
Temau'x mun'hu Lqlal' k'au'k’s, tsk'ui'tlyusxaux-axa mun'hu.
Lqou'tsxa as mukwa6slltSLO. “He, pin k'i'lu ik‘tuhl/.,; Wa£ laa.
“A'tsk’uyuxup-a' tsa6? Pin k'i'lu L'tuhl'/’ ts-yEai'sk* as mEsha'¬
lslatsLo. “Qe'It-auk’ \,” tsimyEal'sk' xas mena'tet ts-ma'hatsk' .
Temun'hu k'e'a hllkwaisal'nx. Xuts hi'k'e mis-auk* Lqel'yu, tem
LEai'sx xas mEsha'lslatsLo. “He + , pil'tstEx, pil'tstEx tai6/’ ts-
yEal'sk’ as mEsha'lslatsLo. “Kwa6la/' ha pu'stEx? I'mstE sa'sin
pawa'k'utEx, te'mltax hi'k'e ya'sauwal, ‘K'i'mhat-s-ma'mkusll
ts-hllkwai'sk* / ” ts-VEal'sk' as mena'tEm. Teimin'hu tk* !e'-slo
ts-hl'tEk'. K'-mun'hu Lau'stitut si'lkustuxs. K'Ets hauwi'i Lku'-
Lnx as kwl6, k'is k’im siiu'yusxam. K'Ets LkuLnx xa'luxu, k'ilta's
hi'k'e niELi'niLimauxam. Iltowal'-slo mi'siLX mun'hu La'qlstEx.
Lau'stitut k'Ets mun'hu si'lkustEx. Wa£ laa. Tem mi'siLX wl'lx as
Lau'stitut, Lx-Li37a£ laa iltqal'm; Lx-Liya6 laa qxe'nk's wll.
Tem mi'saux-axa wl'lx na'k'eai ‘k'a'saux Lowa'hasal, temau'x
yuxe'nx xam£ tsl'tsik* !.2 Wl'lsxaux-axa mun'hu. Temi'ix miP'hu
qtuwai'. Tl'ut Ihunai'nxaux mun'hu ats-ta'ak* aux. Lqinqe'yux-
waux tE ts-Lo'k'ik' Is wal ts-La/qusink' . Temau'x-axa Is ts!am mi-
k' !a'yuxu tats-Lo'k’ik’. “Mun'hu mEaya'tsixai ! ” 3 K'is mun'hu
1 Compare Boas, Sagen, pp. 210, 242.
2 They took off arrow after arrow until they had removed the entire chain.
3 aits- TO SHAKE HEAD.
FRACHTENBEKQ]
ALSEA TEXTS AND MYTHS
135
And then, indeed, she did it. (Then) they two made holes in all the
canoes. Even in the clamshells they two punched holes. Then
they two were about to go (back) into (the house). Then (the Owl)
kept on putting out her torchlight. “Hey ! what is the matter with
Little Owl that she always puts out her torchlight ?” said the younger
(brother). (After a while) they two came out again and began to
make plans (for an escape). “What shall we two do now? (At the
present time) we two will (have) no way to escape. Only after we
shall have gone to bed will we two (be able to) kill him.” So they
agreed to it thus. And then they two went back into (the house).
The people were not war-dancing long when they all stopped. And
then they went to lie down upstairs in (the house). . . . And
then when he was sound asleep the younger brother asked (the
elder one) : “We two arc going to kill him now. Thou shalt take
along, the head of our (dual) father.” Then, verily, he cut off the
head of his (supposed husband), whereupon they two ran out quickly.
They two took back (with them) the head of their (dual) father.
Then they two went across and escaped back (to their home).
(After a while) the old woman woke up. “Hey ! your (night) water
is spilling. ” No answer. “Are you so sound asleep ? Your (night)
water is spilling!” shouted the old woman. “Make a light inside (the
house) !" her youngest brother kept on calling. Verily, (some one)
did it at last. Just as soon as it got light inside (the house), the old
woman looked (around). “Hey! blood, blood only (do I see)!”
exclaimed the old woman. “(Dost thou see) why it is blood?
While I have been suspecting such (a possibility), thou didst just
keep on saying, Ht is the custom of the women from over there (to
carry knives)/” said the younger (brother). Then all the people
woke up. A general chase was going to be instituted by them. But
as soon as a canoe was launched, it would sink (right) there. Then
the people embarked in clamshells, but they would just whirl around.
(It was a) long time before they finally got across. Then the chase
was commenced by all. (But they could) not (do) anything. When
those who participated in the chase came (to the edge of the sky),
they (found that) they could not do anything; (for) they had no ways
of going down.
Then when they two came back to where they two had climbed
up they (first) took off one arrow. At last they two came back with
(the head of their father). And now they danced the war dance.
Then they began to fix their (dual) father. They two tied his head
with the bark of cedar. And they two also glued his head on with
CD
clay. “Keep on shaking thy head, now!” Verily, he now (did it).
136
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
k’e'a. K'Ets xus hl'k'e niEaya'tsIx, k'is-axa k’im Itsai'qayusxam.
K’au'xus-axa mun'hu qalpa'a mik’ !a'a-auk’ . K’au'xuts qalpal'nx
yasau£yal'nx. “Qa'lpEx mEaya/tsIxai!” K’is mun'hu k'e'a hllk-
walsa'a, k'u'kus-axa mun'hu qalpal'm Itsai'qayusxam. Temun'hu
5 sudaa'stk* emyuk’ tem mun'hu Li'qayu. “Mun/hux Li'qayu, aya£-
tslxwa'xa mun/hu!” Sudaa'stk’ emyuk’ is pl'tskum temi'Lx mun'hu
k’eal'. Temau'x mun'hu yasau£yal'nx ts-ta'ak’ . “K’-k’a£k’ ham
lan. K ex tai£ xas LEmk’i'lhlxamt llqe'stu xas qalpal'xat-s-hl'-
tslEm.” Temun'hu tpal', k’a£k’ Lowa/txayu. Temau'x mun'hu ats-
10 la'mxadook’ temau'x tsqen'x Lowa/txayu.
Tai£ mun/hu.
11. The Story of the Dog-Ciiildren
(Collected by Farrand in 1900)
Xa'mE t-s-hl ' tslEm %‘aux ya'tsxaux ts-mukwa£sllk’ . Tem hl'k’e
qauwa£a Is pl'tskum tem aya'ltxa pxami'nt kus qa'alt; xe'uk’ts-
qxen'sk’/ xam£ mukwa£sll. Temun/hu qaai'tsk’it ts-ayal'sk' tem
pkusui'. Temun/hu mis k’eal', tem haltlal'nx qa'kuts-tsqxen'x kuts
pku'sk*. Temun'hu Tiya6 qaa'tsE tem mEqaal'dlx kus tsqen'x. Tem
aili'k’I maTnhatst1 2 kuts-mukwa£slik’ . Temun'hu Tlya6 qaa'tsE
temun'hu pa'mhatsal 3 kutsqxen/sk’ .4 Tem iLlya£ . qalpal'nx k'aha-
I'nx kuts-sl'tEk’ qaku's mukwa£sll Is pxami'nt; la'lta muku's 5 mE-
2q qaal'tltxanx kutsqxen'sk‘ .
TemuD'hu hamstl6 Is pl'tskum tem hl'k'e aya'l LtlwI'thwant is
kwl£. Temun'hu ik’sudaa'stk‘ emyuk* ts-aya'l£yalsk’ te'mlta tskwa-
yu'nx kus hl'tslEm ik‘pl'usxal hak’Eqau'x. aQon'tsuxs k'Exs qon/-
tsuxs.” K'is mun'hu haa'tsE mE li ay a ' n I x am , k'ilta's iLlya£ xu'si
laa LEai'sI. K’is-axa mun'hu tsimxaixwal'm. K’ilta's hl'k’e hau-
wl'i qontsuxwaI'm; k’is-axa mun'hu qalpa'ln pl'usxa£ya'ln: ‘‘Qon'-
tsuxs k’Exs qon'tsuxs.” K’is mun'hu qalpal'm mEhaya'nlxam,
k'ilta's iLlya£ laa LEai'sI. Temun'hu sudaa'stk* emyuk’ te'mlta tsk-
wayu'Lx kus laa. Hl'k’ e hata'niE xu'uxwaa.6 Temun'hu haya'ntxa,
te'mlta aili'k’ I hi'k’ e au'L. Temun'hu k’imal'xasx, tem tai£ ts-Lo'k’ik’
limk’ !e'ntEmuxu. Tem hl'k’e tai£ na/'yEm pu'tstEx kuts-Lo'k’ik’ .
Is I'mstE tem kus pa'halt ts-Lo'k’ik’ kus k’a£k’. Temun'hu sudaa'~
stk* emyuk’ tem-uku mun'hu tsiqa/lnx. Is I'mstE tem kus-uku mE-
tsl'qtuwa£t‘ kus k’en'hlLa7 kwas kaka'ya®.
Tem Is I'mstE tem Is xa'mEt-s-pl'tskum tem Tlya£-axa wl'lx.
Temun'hu a'ng’I temau'x phainsal'nx qaku'ts-La'mxadook’ , la'lta
mis Tlya£ namk’ Iml'stal. Temun'hu misau'x wl'lx na'k’eai kus
tlwlt!‘wan ku ts-ta'ak’ aux, temau'x nnF'hii Lxfii'nx dCtsk’I'x yu'-
' XJ
25
30
35
1 Simplified for ts-tsqxen' sk' .
2 Transposed for mEma'hatst.
3 Transposed for p-Ema'hatsal.
4 This version agrees with the previous story (No. 10) in practically every detail, with the single
exception that here Woodpecker begets one child each from his wife and his dog, while in the former narra¬
tive both boys are the offspring of the dog.
Footnotes continued on p. 137.
frachtenbekg]
ALSEA TEXTS AND MYTHS
137
He would shake his head just a little, whereupon it would come off.
Then they two put it together again. Once more they two were
telling him, “Keep on shaking it again!” Then he did it, indeed,
but it came of! again. Finally, after the fifth attempt, it became
tight. “Now thou art tight, keep on shaking it now!” On the fifth
day they finally stopped. Then they two said to their father: “Thy
name will be Woodpecker. The next generation will use thy feathers
only while dancing.” Then he flew away (and) turned into a Wood¬
pecker. Thereupon his two children turned into dogs.
Only now (it ends).
1 1 . The Story of the Dog-Oiiildren
They two were living (together, namely) one man and, his wife.
That man was in the habit of going out hunting every day; he had
two dogs, (and) one (was a) female. .
And then that (man) went customarily every day to make a canoe.
And after his fifth arrival (at the place where he was working) he
heard some person shouting from above, “Thou shalt be chiseling;
thou shaft be chiseling.” Then in vain he looked around, but he did
not see anything at all. Then he began to work once more. However,
he had just commenced to chisel, when once more it was said repeat¬
edly, “Thou shalt be chiseling; thou shalt be chiseling.” So he began
to look around again; nevertheless he did not see anything at all.
Finally, after the fifth time he heard something. It was just as if
(the wind) were blowing. Then he looked (around) and, verily, it
was already near (him). So he (tried to save) himself by dodging,
whereupon only his head was hit. And just right away his head (was
covered with) blood. And it is for that reason that the head of the
W oodpecker is red. And then after the fifth (stroke) his head was
cut off. And such is the reason why the Hawk knows how to sever
the heads of the (other) birds.
Now for such reason (the Woodpecker) one day did not return home.
Thereupon the next day his two children went to look for him because
he had never done this (before). And then when they came to where
their (dual) father had been working, they two found him lying there
5 Abbreviated for tem + kus.
6 Abbreviated for xu'iii'dtia.
7 In tins version Woodpecker’s murderer is identified as Hawk.
5
10
15
20
25
30
35
40
138
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
xauku 1 ts-Lo'k’ik’. Temau'x mun'hu-axa ayal'nx Itsal'sik's. Te-
mun'hu mis-axa qalpai' qel'-slo, temau'x mun'hu qalpai' ayal'.
Temun/hu saux wi'lx na'k' eai kusau'x Lxu'yux1Jtanx kuts-ta'ak’aux,
temau'x mun'hu Lxfii'nx kus po'tstEX ik‘ tsqe'tEsal. Temau'x mun'-
hu ustai'nx na'k’s kus aya'sau. Te'mlta Alya® qaa'tsE temau'x le-
ma'lhlsx. Temau'x-axa yipai'. Temau'x mun'hu-axa wi'lx na'k’s
kusau'x Lxuyu'xutanx kus pu'tstEx, tern k’au'xuts-axa mun'hu qal-
pai'nx ustai'nx kus po'tstEX. Temun'hu ainai' kus qala'xstet.
“Hanl'k’-wa I axa sin ta®.” 2 Tern k’au'xuts-axa mun'hu qalpai'
wi'lx na'k’s kusau'x mila'hasanx kus po'tstEX. Tern k’au'xuts-axa
mun'hu qalpai' yipai'. Temau'x-axa yalsal' Itsal'sik’s. Temun'hu
mis-axa qalpai' qal'-slo, tern k’ au'xuts mun'hu qalpai' ayal' na'k’s
ik’ku'saux Lxuyu'xutanx kus pu'tstsx. Tern k’au'xuts mun'hu qal-
pal'nx wustal'nx tern k’ au'xuts mun'hu hala'tsl LEma'lhlsx. Na'k’ e-
ai *k’ kusau'x mila'hasanx, tern k' au'xuts mun'hu yipai'. Tsu'nk'-
XEk’emaux haa'tsE mEa'yalx, temun'hu sudaa'stk’emyuk’ temu11 hu
kus tsqen'xak‘s mEll'it qauwisal'. Temun'hii mi'saux wi'lx na'k’s
^’ku'saux mila'hasanx kus po'tstEX, temun'hu mEha'ltalx kus ts-
qen'xak’s mEll'it hau'k’s. Temun'humis k’eal', tern qauxa'nk’s ms-
ha'k’ !talx. Temun'bu mis k’eal', tern ainai'. “Qauxank’sa'lnx
ta'stin ta®.” (Repeated several times.) Temau'x-axa munD'hu yal-
sal' Itsal'sik’s. Temun'hu mis-axa qalpai' qal'-slo, temau'x mun'hu
tl'ut 1‘wantxal' mEqaml'nta is tsl'tsik’ !. Temun'hu mi'saux k’eal',
temau'x mun'hu qalpai' ayal'. Temun'hu mi'saux wi'lx na'k’s %’-
ku'saux mila'hasanx kus po'tstEX, temun'hu ma'yExa kus qala'xstet.
“K’ist-u tsimal'm tsitsk’ latxal'm qauxa'nk’s. Temau'x mun'liu
k’e'a qau'wus kus qala'xstet tsk' ll'txa, te'mlta ux a 3 k’im spu'yu
kutsl'tsk’ !ik’. Temun'hu qalpai' kus mena'tet, te'mlta mun'hu-axa
hala'tsl spu'yu kutsl'tsk* !ik*. Temun'hu qalpai' tsk* le'txa kus
qala'xstet, te'mlta mun'liu l’o'tsu i'mstatxu. Sudaa'stk’ emaux ts¬
itsk’ latxal', temun'hu sudaa'stk* emyuk’ ts-tsk* lal'sk* kus mena'tet
te'mlta1 Laxaya® wi'lx. Temau'x mun'hu qaa'ltE tsi'tsk’ latxal'.
Tern Alya® qaa'tsE temau'x mun'hu LEai'sx kus tsl'tsik’ !. Temau'x
hl'k’e mun'hu tsitsk' layu 'lx. Temun'hu huya® qaa'tsE temun'hu
lEyu'lIyu. Temun'hu mi'saux Ikwa'llLx,4 temau'x-uku hl'k’e tuk-
Inui'nx. Temun'hu mis Ikula'yu le/wl'k’s, temau'x mun'hu Lohal'.
Temun'hu mi'saux wi'lx qauxa'nk’s, temau'x mun'hu ayal'. Tern
kuya® qaa'tsE te'mltaux tskwayu'Lx tas hl'tslEm. Te'mlta Alya®
qaa'tsE temau'x LEai'sx tas hl'tslEm ik’awI'Lau k’lThya. Tsila'haLX
qauwa®a. “K’olo'kwista'L, k’olo'kwistaA, k’olo'kwistaA.” Qau wa®a
hl'k’e mEqa'amt tas tsa'sidoo. Temun'hu saux wi'lx, temi'LX
mun'hu pxeltsusal'nx xaku's qala'xstet. “Na'k’sEp-E'n ya'xau?” —
“A'a, yala'sautxaA-axa Lin leVi'k's.”- — ^Hanl'k’EpE'n-axa V* —
“A'a, limtsla'xaxamtaA aya'sal na'k’s *k* Ik' a'xk* examt sill'kwEx.”
1 yuxa+ -uku.
2 Literally, “From where (thou art) may (it) please (thee to come) back, my father.”
3 Contracted for te'mlta + -au + -axa.
4 ku'l- TO REACH.
TRACHTENBERG ]
ALSEA TEXTS AND MYTHS
139
(with) his head gone. Thereupon they two took him back into the
house. And when daylight appeared again, they two departed once
more. And when they two came to where they had found their (dual)
father, they came upon the blood which had dropped (to the ground).
Then they two followed it wherever it was leading. But (it was) not
long when they two became lost, whereupon they two turned hack.
Then they two arrived again at where they had (previously) found
the blood and began to follow that blood again. And then the eldest
(brother) began to cry, “Wherever thou art, my father, (I) wish thou
wouldst come back!” Then they two came once more to (the place)
where they had (previously) lost (the trail of) the blood. And then
they two turned back again and returned to the house. And then when
another day came, they two went again (to the place) where they two
had (previously) found the blood. So they two followed it once more
but lost themselves similarly. Then they two turned back (from)
where they had lost (the trail of the blood). Four times they two
went out in vain, and on the fifth day he who had a dog for a mother
went first. Then when they two came to where they had (previously)
lost the blood, the one with the dog as a mother began to sniff around
everywhere. And when he finished he sniffed for a long time upward.
Then when he was through he began to cry, “Our (dual) father was
(carried) up above.” (He said this several times.) Thereupon they
two went back into the house. Then when daylight appeared again
they two began to make many arrows. And when they two were
through they went out once more. And when they two came to (the
place) where they had (previously) lost their blood, the elder (brother)
said, “We two will try to shoot upward (from) here.” Then, verily,
the elder of the two began to shoot first, but his arrows dropped back
near him. So then the younger (brother shot) next, but likewise his
arrows fell back. Then again the elder (brother) shot; nevertheless
the same thing happened. Five times (each of) them two shot, and
after the fifth shot of the younger (brother, the arrows) at last did
not come back. Then they two kept on shooting for a long time.
And not long (afterward) they two saw (one) arrow. Then they two
just kept on shooting at it. Then (it was not) long before (the arrow
chain) came nearer. And when they two (could) reach up to it they
just stuck (some more arrows) into it. Finally, when it reached to
the ground, they two climbed up.
And then when they two arrived above, they started out. But not
long (afterward) they two heard some people. And (it was) not long
when they two saw some people who were approaching (and) singing.
All were singing, “We are chunky; we are chunkv; we are chunky.’’
All the women (who came with these people) had packs (on their
shoulders). So when they two arrived (there), the elder (brother)
asked them, “Where are you going?” — “Oh! we are going hack to
our home.” — “Where are you (coming) back from?” — “Oh ! we are on
our way back from war dancing (at a place) where many people had
140
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
— “U'k'-En ‘k'Lxama'nLnx?” — “A'a, tsqen'xak’s mEll'it ts-ta'ak*
qxalnl'k'sIwI'Lnx.77 — “A'a, tem Is I'mstE-a' tem ta'sEp-axa k’ klhya
yala'sau?77 TemiAx mun'hu hl'k'e pEnhu'Lnx Ismu'kutslu ya'sau:
££K’-Llya£ laa pin Lan, k‘-tai£ qlu'lsin.77 Tem hl'k’e tsuwa'salyEm
5 tas mEqaa'mtu. La'k’Ets hauwl'i na'k’eai tsuwa'sau kus hi'tslEm
la'k’auxuts 1 iqaya'tist.2 Tem Is I'mstE tem kus I'mstE ts-hllkwal'sk’
kus qlu'lsin. La'k’auxuts Iqaya'tist, k’ilta's tsuwa'saltxam, la/lta
mi'siLx iml'stal na/mk* mi'siLx pinu'husalLiix kus ta'ming’ ink' .
Temun'hu mi/sinx Lxayal'lnx, temau'x mun/hu xe'tsuxu. Tem-
10 un'liu Alya6 qaa'tsE te'mltaux qalpal'nx tskwayuAx kus hl'tsLEm.
Temau'x mun'hu ayal'; te'mlta Alya£ qaa'tsE temau'x LEai'sx kus
xe'Lk'it tsa/sidoo. Temau'x mun'hu hak’Eqalxui'-slo LhainalAnx.
K'au'xuts hl'k'e xu'sl mEk'anu'Vix 3 k'au'xus k’eal'mi, k’au'xus
hl'k'e kutsxaeya'a 4 kuts-qo'nk’aux, k'au'xus mun'hu liaqa'nt !uxs-
15 almi tsaThya : “Ha'neha', ha'neha', ha'neha', ha'neha'.77 Temun'hu
Alya£ qaa'tsE tem ma'yExa kus qala'xstet kus mukwa£sll. “I'ln ha
till!', hata'mE xas hl'tsLEm Lhav a 'nau tEm tsx . 7 7 Tem ma'yExa kus
xam£. “Hauwl'ist-a/ hun'k'i wau'st lautxal tem k'ist xas hl'tsLEm
Lhaya'nautEmts hani'k’eai? T!l'la-slo hl'k’e.17 Temun'hu Alya£
20 qaa'tsE temau'x mun'hu p 11'xtEstEx. Temun'hu mi'saux tsqe'-
wuliix, temau'x pxeltsusaAnx. “La'tqaltxapst-E'n mun'hu?” —
“A'a, wau'st lautxaxan.77 — £ ‘Te'mipst-E'n mun'hu la'tqal tem kusi'pst
tsila'hax?77 — “A'a, Lqa'tut A'sili'kwEX AAin Itsal's, tem yu'xu
Alya£ k'a'sal-slo.77 — “U'k'-En T'Lxama'nLnx?” — “A'a, ts-qen'xak‘s
25 mEll'it ts-ta'ak' A'qxenl'k'srwiAnx tem-axa tai£ ts-Lo'k’ik’ wlll'-
salyusEmuxu tem-uku axa qau'x qale'tsx Is Itsal's. “A'a, tem-E'n
mun'hu la'tEqstEx-slo 5 mi'sipst-axa yala'sal?77 — “A'a, yiku'kux-
Emku hl'k’e kus pl'tskum.77 — -££La'tqapst-E'n wl'lal?77 — (1A'a, xan
srt Lhaya'tsaltEmtsxaxan 6 ha'aits-auk' tem-axa yala'sal k’au'k's
30 TemiU'hu mis yiku'kwal kus pl'tskum, te'mxan-axa lo'lqudaltEm-
tsx.” 7 — “U'k’-En k'ipst sIAex?77 — ££A'a, qa'tsE A’qa'kus qxenl'-
k'sIwlLX kus tsqen'xak’s mELl'it ts-ta'ak' A7- — “Te'mipst-E'n mun'hu
laa, mi'sipst k'ilu'walk7 — ££A'a, k'Ets hl'k'e ko'ku tsplu'tlsx 8
te'mxan-auk’ tsln'sal kwl'k’s.77 — ^Te'mipst-E'n mun'hu la'tqal ? 77 —
uA'a, hl'k’auk' k’u'ku tsk'I'x kuxa'n sl£t te'mxan tai£ qwon ma'-
xayuxu. Temun'hu misa'A k’au'k‘s-axa wl'lal, te'mxan k’ le'tsik's
Lta'xwalx kus kwr te'mxan mun'hu Itsula'qanalx 9 kuxa'n hu'-
lhum.77 — “ Tem-E'n mun'hu qau'k’eai Lhala'snalx,10 mi'sipst nowa'-
qalx?77 11 — uA'a, hl'k'exan mun'hu xas yu'xwls.77 — “Te'mipst-E'n
35
1 la'k'Ets + -aux.
2 qait - to cut.
s k-anxu- to dig.
4 kwl'tSEX FEATHER.
5 Literally, “How does it get all over?”
6 haits- to cross.
7 Transposed for IeIo' qutaltEmtsx; loqut - to take.
8 Misheard for tspiu'thyusx.
9 tsula'qan pack.
10 halsn- TO TAKE CARE OF.
11 Simplified for LELou a'qalx ; Ldq- to dry.
FK AC 1 1 TEN BERG]
141
ALSEA TEXTS AND MYTHS
assembled.” — “ Who was the one who was killed ?” — “Well, they went
down to the father of (him) who has a dog for a mother.” — “Oh! aYid
for such reason are you on your way home?” Then they were just
brushed aside with a bow and were told: “Your name will be no thine:;
it will be only Flies.” Then those who had packs (on their backs)
just crawled around with them. Those people were crawling around
everywhere, even after they were cut in two. And this is the reason
why Flies act thus. Even after they are cut in two they still keep on
crawling around, because they did so when they were pushed aside at
that time.
And then after they were through (with these flies) they two
started out. And then (it was) not long when they two heard again
some people. So they two went (there) ; but (it was) not long
before they two perceived two women. Then the two (women)
were watched (by them) from a hiding place. The two (women)
would dig just a little bit, would stop and would use their (dual)
digging sticks as feathers (while) they two would dance on their
knees singing: Hd'nehd', hd'nehd', hd'nehd', hd'nehd'. But not
long (afterward) the older (of) these women said: “I feel exceedingly
hot. It seems as if some person is watching me continually.” There¬
upon the other one said: “Are we two digging here for the first time
that a person should watch us two from somewhere? It is just hot
all over.” And then not long (afterward) they two were approached.
And after they two were approached they two were asked, “What
are you two doing now?” — “Oh! we two are digging roots,” — “And
what do you two (mean) when you are singing V7 — “Oh! in our house
everybody is dancing the murder dance, but they have not finished
yet.” — “Who is it who was killed?” — “Oh! they went down to the
father of him who has a dog for a mother, but they came back with
his head only, and (now) it is hanging high up in the house.” — “Oh!
what time is it when you two usually go home?” — “Well, the sun is
just setting.” — “How do you two habitually arrive (there)?” —
“Well, our (dual) husband always brings us two over to this side and
then goes back to the other side. And then when the sun is in the
west, he usually takes us two back.” — “Who is the husband (of)
you two?” — “Oh! he is the one who, as has been said before,
descended to the father of that (boy) who has a dog for a mother.” — •
“Now what do you two do when you get into the canoe?” — “Oh!
he just floats with it away from the shore, and we two always jump
into the canoe.” — “And what are you two usually doing then?” —
“Well, our (dual) husband just lies in the middle (of the canoe),
while we two keep on paddling. And then whenever we arrive
again at the other side we two always pull the canoe ashore, and
then we two habitually carry our (dual) fern roots.” — “And who
looks after it usually when you two dry it?” — “Oh! just we two
5
10
15
20
25
30
35
142
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
mun'hu lla'tqalx, mis Lowa'qal? Pltsuwa'ltxapst-a' V’ — -££A'a,
hl'k’exan qauwa£a Lpi'talx 1 kus LEya/tsit kwas Itsal's.77 — “Tap-
stlya£ 2 a' Lts !lnsalx VI — ££A'a, lt!l'‘yalxaxan.3 Temun'hu mis
ts!ln'sal, te/mxan mun'hu nunu'sit !aliLx 4 kuxa'n sl£t.77 — “La'tqap-
E'n mun'hu pilal'x?77 — "A'a, hahal'kwauk' tsk’ I'x, na'mk’ mi'sxan
kui'tsitxanx kuxa'n ho'lhum. Temun'hu mis nono'sal, temun'hu
pila'tqwal.” — -“Temip-E'n Jaa mi 'sip tsinu'sal? U'k'-E'n qau'wls
a'yal?’7 — ££A'a qwo'nxan qau'wls tsinu'sal, temun'hu qwa£ma
tsi'k'al, tem-auk' haya'kwal.77 5 — £ ‘Planl'k'-E'n-slo tsk'i'x kulia'm
qtl'm?77 — ££A'a, hak’ al'k’-slo tsi'k'al.7’ — uTe'mipst-E'n mun'hu laa
mi'sipst k' lila'hal Is qamll's?77 — ££A'a, k’a'xk'exan k' lila'hal.77 —
££ iLapstlya® a' ha'mk* Lowa'staltux11 xa'pstin sl£t?77 — ££iLlyae.” —
“Te'mipst-E'n mun'hu laa mi'sipst mEtslai'qEstal ?77 — ££A'a, Is
Lxatowal'-slo k'xa'ns xa'mk’e.77 Temun'hu mi'saux Lxaal'lnx
pxe'pxeltsusa'lnst, temau'x mun'hu qlnptla'lnx. Temau'x mun'hu
qa'tsE-axa k’tsla'yux11 kuts-la'qusink* . Is I'mstE tern kus I'mstE
ts-hllkwai'sk* kus k’ina'q.6
Temau'x mun'hu ayal' na'k's %'ku'saux tasinal'yuLx. Temun'hu
mi'saux wl'lx kus na'tk'ikls, temau'x LEai'sx kus hl'tsLEm ik'-
tspIu'tlyEm ko'ku. Hl'k’auk' k’u'ku tsk'i'x kwaku'ts-kwlsk' , tsila'-
hax, ‘ ‘Qauxa'nk’s-u II a'yEX nEka'xusals ! 77 (Repeated several
times.) Temau'x mun'hu k'eai'xtsayu'LX. Temau'x-auk’ mun'hu
tsPsI' kus kwl'k’s. Temun'hu kus qala'xstet tern su'wlyu hata'hak*
kuts-sl'yak* k'i'lok’s. Temun'hu ma'yEx kuts-sI'tEk'aux.
£Hanan/, la'k'Ets hu te'mtsax 7 I'mstE?77 — ££A'a, Tanlya5 a' hl'-
tsLEm, k'ins ma qall'Tsxam ?77 Temi'Lx-axa mun'hu Lq !al'. Temun'-
hu mi'sinx-axa wl'lx k'au'k's, temau'x mun'hu xkuyu'Lx kuts-
sI'tEk’aux temau'x mun'hu tsulqanai'nx kuts-huThumk'aux. Tem-
un'hu siLX-axa wllx Itsai'sik’s, temau'x mun'hu kuitsal'nx kuts-
hoThumk'aux. Temun'hu k'u'kuts8 haya'ntxal qauxa'nk’s kus
qala'xstet k'is ainal'm, la'lta mis Lhana'tnalx kuts-ta'ak’aux ts-
Lo'k'ik’ hl'k’uku qali'tsx kwas xwen'siyust !. Tern k'Ets mun'hu
iLlyae qaa'tsE tern k'Ets mun'hu ma'yExa kus mena'tEm. “Qaila'
xutsa' tern kus pk’ill'wal kuts-k' ll'k'ik* kusi'n ta'maxt mu'kus-
uku 9 haya'nal qauxa'nk's? Hata'mE ha' kus Lok* kwas Lhaya'-
nalx.77 — ££La'tqin-En-a',10 Tanlya® a' hl'tsLEm, k'inau'k's 11 tsqal'-
stsxam, sis Itsi'mxtsmtsx xas xwen'slyu, mu'kusin Itsiml'xsalx 12
kusi'n hu'lhum temi'n k' la'mal kus xwen'slyu ?77 Tern k’Ets mun'hu
‘mis qalpal' plui' kus xam£ kus mukwa£sll temun'hu Ipihl'yu 13 kuts-
1 pt- TO GIVE, TO ISSUE.
2 iLlyas + -pst.
3 t!V- TO THROW INTO FIRE.
4 Reduplicated stem nuns- to eat.
5 haiku- . . . -auk- to be in middle.
6 That is to say, “sheds her skin every now and
then.”
7 Obscure. Perhaps miswritten for tem+tsaHir.
8 k'Ets + -uku .
9 Abbreviated for te'mkus-uku.
Both suffixed particles of interrogation are used
here.
11 k-is+-n+-auk".
12 tsimx- TO WORK.
13 p‘- xo SPREAD, TO DIVIDE.
I'RACIITENBERG]
ALSEA TEXTS AND MYTHS
143
ourselves. ” — “And what do you two usually do after (the roots) are
dry? Do you two habitually divide them?” — “Yes, we two always
distribute them among the people in the house.” — “Do you two-
never cook it?” — “Yes, we usually throw it into the fire. And
after it is cooked we two usually feed it to our (dual) husband.” — ■
“And how do you sit down (to eat) ?” — “Well, he lies down in the
middle, while we two are drying our (dual) fern roots. And then
after he eats he usually sits down.” — “And how do you usually go
to bed? Who goes habitually first ?”— “ Oh ! we two go first to bed,
then he always lies down afterward, and he customarily (sleeps) in
the middle.” — “On which side lies thy younger sister?” — “Oh! she
always sleeps on the left side.” — “And how do you two (act) when¬
ever you two go out at night?” — “Oh ! we always go out together.” —
“Does not your (dual) husband ever go with you?” — “No.” . . .
Then after the asking of the various questions was accomplished
they two were stripped (of their skin). Then those two (brothers)
put on their skins. And this is the reason why Snake acts thus.
Then they two went to (the place) to which those two (women)
directed them. And when they two came to the river they saw a
man floating in a canoe far from the shore. He was just lying in the
middle of his canoe singing, “Come up, please, make war on me!”
(He sang this song several times.) Then they two got ready for him.
They two (were going to) jump now into the canoe. And then the
older (brother) dropped one of his legs into the water. So their
(dual) husband said, “Well, wherefore art thou (acting) thus?” —
“Oh! am I not human; can I not be tired?” Then they went back
across. And after they came back to the other side they two dragged
(ashore) their (dual)- husband (while he was still in the canoe) and
thereupon packed their (dual) fern roots. Then when they came
back to the house they two began to dry their (dual) fern roots.
And whenever the older (brother) would look upward he would
begin to cry, because he was all the time looking at the head of their
(dual) father (which) was just hanging by the smoke hole. But
then (it was) not long before the youngest (member of the family)
said; “Why is it that my sister-in-law makes her eyes shed tears
whenever she looks upward ? It. seems as if she is continually looking
at that head.” — “What am I? Am I not a person? Can not my
eves smart as the smoke works on me, because I continually stir up
my fern roots, while I bend over the smoke?” And (after a while)
when that same woman stood up again, her dress spread suddenly
144
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
ilqsi'sk',1 tem LEisti'kiyu kuts-k’iyaik' . Te'mlta k'Ets mun'hu
ma'yExa kus mena'tEm. “I\ MEk’ai't-auk’ ta£ kusi'u ta'maxt."
Te'mlta hi'k'e psilo'qutsusai'nx 2 xakuts-Li'ak' . “A'a, k’ila'!
Qauwa£a hi'k’e i'mstE ts-hilkwai'sk’ tas Qain'hausk’it-s-tsa'sidu,
qauwa/t-auk* hi'k’e mEk’ai't." — “Te'mltan hi'k'e hauwi'i LEai'sx
xatEqwo'n." Temun'hu yai'x-auk’ is hain£ ts!ilxui' kus mukwa£sli.
Temun'hu mis loqai' ts-hu'lhumk’aux, temau'x mun'hu pitsxwal'
hau'k’s kwas itsai's. Temun/hu mi'saux k’eai', temun'hu ayai' k’u'-
wak’s kwas xamJ. Tem hi'k’e lhaya'nilt Ixayii'surix,3 mis k’ lilhai'.
10 Temun/hu mis wi'lx k’u'k’s, temun'hu wahayai'nx kus pEni'k’. Te-
mun'hu mis Lhainai'Lnx, tem ma'yExa kus xa'mEt-s-mEsha'lslatsLo.
“Huhuhu, tsai'kits altqai',4 * li'ts-au k'-hun'k’i qau'x pi'tsuxs kla'-
msLEm.” Temun'hu yai'x-auk’ is hain£ qamlai' kus mukwa£sli.
Qo'tsxuku 5 tai£ lou'lxasx. Temau'x Tiya2 pxeltsusa'uax kus tsa'-
15 sicloo sau'xus 6 k’u'k’s ita£ pi'tsuxs. Tem-uku hi'k’e k* Ixau'wit !ii.x
kus Iku'nkut !is, as ho 'Ilium tem-axa mun'hu ayai'. Temun'hu misaxa
wi'lx, tem-auk’ mun'hu t!ihi'. Temun'hu mi'siLx k’eai' Lnu list,
temau'x mun'hu ayai' qauxa'nk’s-auk" Ltsinu'st. Temun'hu Tiya6
qaa'tsE temun'hu wi'lx kuts-si'tEk'aux, temi'LX mun'hu tsmsui'. Te-
20 mun'hu iLiyae qaa'tsE temun'hu lilxwi' kuts-si'tEk'aux, tem-uku
pkai'nx kus qala'xstet. Tem ma'yExa kus mukwa£sli. “I'i! ala'-
k’us, hi'k‘ e mEtslai'qastaitxan." Temun'hu qalpai'nx k* lilxwiyu'LX
kwas xam£, te'mlta k'Ets ko'tsu mun'hu i'mstE ma'yExa. “Xa-ala'-
k'uyEmts hi'k’e. Xa'mk’-En k'xa'nts 7 i'k'xa imi'stal?” 8 Tem-axa
25 mun'hu qaxt lai'xasx temun'hu atsk’ai'. Temun'hu iLiya® qaa'tsE
temau'x mun'hu k’ lilhai' temau'x-uku qauwa£a siptlai'nx tas kwr
tem-axa qauwa£a tas laa, qauwa£a hi'k’e tas xa'luxu. Temau'x-uku
siptlai'nx las tas puu'yah Temun'hu mi'saux k’eai', temau'x-axa
mun'hu ayai'. Te'mlta tsila'hax kuts-si'tEk’aux: “Qauxa'nk’s-u
30 a'yEx, nEkau'xsais ! ” Temun'hu mis-axa atsk’ ai', temun'hu tk’ i kus
mena'tet temun'hu Iqaitayu'LX kuts-ta'ak’ ts-Lo'k’ik’. Tem-uku
mun'hu tsiqai'nx kuts-si'tEk’aux qaku's qala'xstet.
Temun'hu tsqedi' kus po'tstEx qxe'nk’s na'k’s ik‘ku's tsk’i'x kus
mEsha'lslatsLo. Temun'hu 'walhai': “Sin ma£tun, tuhi' tEha'm
33 lo'qwa." Te'mlta iLiya£ u'k’eai xu'si pi'usxa£yai. Temun'hu qal-
pai' 'walhai', te'mlta l’o'tso mun'hu Tiya6 qau'k’eai wust lina'yuLX.
Tem-auk’ mun'hu qei'nx kus Lk’ili'tla. Temun'hu mis-auk’ Lqei'-
tEx, temun'hu mis LEai'sx, tem ma'yExa. “Pu'tstEX 11a'." Tern
k’Ets mun'hu ma'yExa kus mena'tEm. “Ni'tsk’xat xuts pu'stEx
^ Lla' ? Lo'xha11 9 LEya'saux mis hi'k’e ts-hilkwai'sk’ tas k’i'mhat-s-
1 laqs dress.
2 silqu- TO BE COOL.
3 A phrase difficult to render literally. Consists of: l- prefix; hain- to look; -l inchoative; lt!x recip¬
rocal; -ai inchoative; -iisx accelerative; -Lnx passive.
4 Hard to render. Evidently misheard for ts-haink • k'Ets iltqaV .
Footnotes continued on p. 145.
FK AC H TEN BERG]
ALSEA TEXTS AND MYTHS
145
open and her knife stuck out. And then the younger (boy) said: “Oh !
Verily, my sister-in-law has a knife inside (her dress). ” But his
mother tried to quiet him down (saying): “Yes, my son! Such is
the custom of all the women who live in Qain'hausk' ; they have all
knives inside (their dresses).” — “But I see it just now myself. ”
Then that (disguised) woman began to fear very much (lest she be
recognized).
Then when their (dual) fern roots were dry they two began to dis¬
tribute them all over the house. And when they were through then
one of them went to the next house. And she was just stared at in
surprise when she went out. And when she came to the next house
she opened the door. Then when she was perceived, one old woman
said, “7/tZ hu hu\ This is the very first time that an Earth-person is
going to distribute (roots) up here.” So that woman became exceed-
inglv bashful. Only (in so far) they two forgot themselves. The
two Snake women had not been asked whether they two distributed
(food) also (among the people of) the next house. So she just threw
away at them the bundle, the fern roots, and went back home.
And when she came back she poked (the rest) into the fire. And
after they were through eating they two went upstairs in order to lie
down. And then not long (afterward) their (dual) husband arrived,
. . . whereupon they went to bed. But not long (afterward)
their (dual) husband turned over. So he turned over on his
back and began to sleep. And then not long (afterward) they
two went out and began to punch holes in all the canoes and also
(in) all (other) things, (even in) all the clamshells. They two
punched holes even in the buckets. And then when they two finished
(it) they went back (into the house). However, their (dual) husband
was (still) singing, “Come up here; make war upon me!” Finally,
after he fell asleep again, the younger (brother) arose and cut down
the head of his father. At the same time the elder brother cut off
the head of their (supposed) husband. (Then they two departed.)
And then the blood (of the killed man) began to drip down to where
that old woman was lying. Thereupon she began to shout: “My
daughter-in-law, aqua tea cadet .” But nobody made any answer at
all. So then she began to shout again; but in the same way nobody
called back to her. Then she lit the fire in (the house). And now
after it was light and when she saw (what happened), she said, “It
looks like blood.” Thereupon the younger (boy) said: “Now what
dost thou mean (by saying) it looks like blood1? I thought thou didst
always maintain that it was just the fashion of the women from there
5 qo'tsaux + -uku.
6 sis 4- -aui.
7 k-Ets-\- -xan.
» That is to say, “When did we ever before have our monthlies at two separate periods?”
9 Etymology obscure. Evidently a particle. Rendered by the narrator “I thought that thou.”
96653— 20— Bull. 67 - 10
146
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
tsa'sidu qauwa't-auk' hi'k’e mEk’al't? La-E'n k’E'xs milk'isa'a
te'mx pEai/nax?” 1 Tem k’Ets mun/hu phainsai' kus mena'tEm.
Temun/hu mis wi'lx qauxa'nk's-auk' , te'mlta tai£ kuts-ha/at !ak*
Lxui'nx %’ tsk’ i'x yu'xauku ts-Lo'k’ik' . Tcm k’Ets mun/hu ma'vExa.
5 “La'tquwaux tsiqai'nxaux-uku ta£ sin haet!?” Tem k’Ets-axa mun/-
hu ayai' qxe'nk’s ya'sau: li Wustitai'tistaux haa'lqa!7; Temun'hu
qauwa£-axa tk’I kus LEya'tsit temun'hu uku'lnx kus kwi£ temun'hu
kilwiyu'lnx. Tem-auk' hauwTi hi'k*e yiku'kwEx, te'mlta k‘im
siLi'yu, tem hi'k’ e mELpilun'salx 2 kuts-hi'tEk’ . Temun'hu qalpa'unx
10 tsa'ms uku'Liix, te'mlta l’o'tsu mun'hu i'mstatxu. Temun'hu hi'k'e
hamstk tsima'unx kus kwi£, te'mlta mun'hu LxuiTnx mis-uku hi'k’e
qauwa£a sa'ptlist. Temun/hu qalpa/lnx tsimaTnx kus kala'xkala,
te'mlta mun/hu l'o'tsu I'mstatxu: hi'k’ auk’ hauwi'i yiku'kwEx, te'-
mlta k’im siLi'yu. Temun'hu qauwaea tas laa tsima'unx. Las tas
15 xa'luxu tem ukuTux temun'hu k’iluwlyu'uux, te'mlta l’o'tsu mun'hu
I'mstatxu. K’Ets hi'k’e hauwi'i yiku'kwiyEm kus mExa'lxutu, k’is
k’im sik’ li'yut Ieiuxus. Temun'hu las tas qa'wiyu te'mlta mun'hu
tsima'unx, te'mlta mun'hu Ita£ I'mstatxu. Temau'x 3 mun'hu uxai'-
Lnx, la'ltasaux Ita hi'k’e qauwa£ tas laa siptlal'nx; las tas puu'ya£
20 temau'x siptlal'nx.
Temau'x-axa mun'hu wi'lx k’au'k’s, temau'x-axa mun'hu ayai'.
Temun'hu misau'x-axa wi'lx na'k’s ik’ku'sauxqlini'ptux kus tsa'sidoo,
na'mk* saux ya'xau. Temau'x mun'hu xe'tsuxu, spai'txwaux-axa
temau'x-axa mun'hu yuxe'nx kus k’ina'q ts-La'qusink’ . Temau'x-
25 axa mun'hu uxui'nx kuts-mu'kuts luk’aux na'k’eai ]k’saux k’i'stanx,
kuts-ta'ak'aux ts-Lo'k'ik'. Temun'hu mi'saux-axa wi'lx na'k’s ku-
sau'x pa'k’ Isanx kus tsi'tsik’ ! ‘k’ tsa'mtsuk’ aux, na'k’eai kusau'x
Lowa'hasal, temau'x-axa mun'hu qxenk’sai'. Temau'x-axa tau xe'-
Lk‘it-s- tsi'tsik* ! yuxe'nx k’u'kwaii4 Tiya5 kulai' la'ak’s, na'mk’ sis
30 tsk’In'tsi Lowa'txayusxam. Is i'mstE tem xa'mEt-s-tsk* In'tsi na'¬
k’eai L’ta's le'wi' haink’ kulai'x la'ak’s. Temun'hu mi'saux-axa
wi'lx qxe'nk’s, temau'x-axa wi'lx. Temun'hu Lqa'tut si'lkustEX.
Temau'x mun'hu lo'qutlxwai' is Lpa'k’st! k’u'kwaii k’tsla'yu kuts-
ta'ak’aux ts-Lo'k’ik’ . Temun'hu Li'mk’ilhixamt si'lkustEX. Te-
35 mun'hu kuita'Lnx kus hl'tslEm, mis-uku-axa Ik’ ts !ai'tEmuxu kuts-
Lo'k’ik*. MEk’a'k’EmxtEx5 ta£ is Lpa'k’st. Temun'hu k’Ets xii'si
x’ilumi'sxai k’u'kus-axak’im Itsal'qayusxam. Temun'huhyuwi'lnx:
1 The exact meaning of this sentence may be as follows: “Thou who art about to cry, what wilt thou
bewail?”
2 Lpilsu- TO SWIM.
3 For example, the two brothers.
4 Consists of k'ai'i+-uku.
5 Reduplicated stem k-imx- to join, to fasten together.
FRACIITENBERG]
ALSEA TEXTS AND MYTHS
147
(whereby) all had knives inside (their dresses) ? Now what reason
art thou going to have to cry for?” Nevertheless the younger (man)
was going to see (what had happened). So when he arrived upstairs
in (the house) he only found his elder brother lying there (with) his
head gone. Thereupon he said, “What on earth became of those two
who cut off the head of my elder brother? So then he descended
again, saying, “Run after them quickly !” And then all the people
woke up, whereupon the canoes were launched and entered. But as
soon as a canoe would leave the shore it would sink there immediately,
and its owners (had to) swim around. So then different (vessels) were
launched, but just the same it happened similarly. Then all the
canoes were tried, but it was found that they were all just full of
holes. Thereupon the cooking pots were tried next, but in like man¬
ner it happened thus: (One vessel) would just go away from the
shore, and it (would) sink there. Thereupon everything was tried.
Even the clamshells were taken down to the water and entered, but
just the same thing happened. Those who had clamshells would
hardly leave the shore in them, when they would sink quickly (with
the people) who were in them. And then even the spoons were tried,
but likewise it happened thus. Finally, they two were given up
because they two had really punched holes in all sorts of things; they
two punched holes even in the buckets.
So they two came back to the other side, whereupon they two started
(home) again. And then when they two came back to where they
two had skinned those women, they two took off the skins of the
Snakes. And then they brought out once more their (dual) bows
from where they two had left them when they two went (by here
before) . Then they two started carrying home the head of their (dual)
father. And when they two came back to where they two had placed
those arrows for a sign (to mark their way), where they two had
climbed up, then they two went down again. And they two took off
only two arrows, so that (the chain) would not reach to the sky when
a mountain would happen (to rise up there). And this is why there
is one mountain somewhere in this world (that) almost reaches to
the sky. So when they two came back down below they went home.
Then a general murder-dance took place. And they two began to
gather pitch in order to put (back) the head of their (dual) father.
In the meanwhile dancing was indulged in by all. Then that person
was told to dance while his head was being put back. (At first) they
(tried) to make it stick with pitch. But whenever he moved himself
(even) a little, it would come off again. Then a song was made : 1 1 His
148
BUREAU OF AMERICAN ETHNOLOGY
[bull. 07
“MEl£ala'lt-uku 1 is Lqa'tut.” (Repeated several times.) Temun'hu
haa'tsE qauwa£a is laa niEk' a'k’ ImxtxuyE 'mux11 kuts-Lo'k’ ik* ; te'mlta
l'o'tsfi mun/hu I'mstatxu: K'Ets hl'k’e hauwl'i x'ilu'mlsxal, k’u'kus-
axa k’im Itsal'qayusxam. Temun'hu qalpa'nnx tsima'Lnx kus ts lam.
5 K'Ets sutaa/stk* emytik' kus qamll's temun'hu k’e'k’I Li'qayu. Ts
I'mstE tern kus-uku kwa'xalt kuts-ya'halk’ kus k’ank’, la'lta mis Is
ts lam mEk’a'k’Imxtxali'yEmuxu kuts-Lo'k’ ik* , na'mk* mis-uku axa
k’a'ts !tEmuxu.* 2
Tai£ mun'hu.
12. Kuta'miyu 3
(Collected by Farrand in 1900)
10 Tern 4 5 6 Is xa'mEt-s-na'tk’ 1 tern ya'tsx kus LEmu'tsk’ Exit lEnu't
hak* au'k' -auk' . Tem-auk' ita£ hak’ au'k’ ya'tsx kus LEmu'tsk’ Exit 1-
Enu't. Temi'Lx mun'hu kus Kuda/mlyu temi'Lx qauwa£a hl'k'e
iltqal' hamstl£t-s-pl'tskum, tem-axa Is qamli's temi'Lx yan'hats!l
ik'Ets-qa'nuk'iLx-auk’ . Qauwa'tiLx ts-tE'xk’ k'im k’a'ts linx;
15 ts-a£'qaIk’iLx 5 temi'Lx-axa ts-yan'hats Ilk' 6 temi'LX-axa ts-k'I'yaik*
tem-axa xa'mEt-s-ql'npa is ql'npayEmxt. Qauwa£a hl'k'e ts-tE'xk*
k’im k’tslal'x: qauwa£a ts-ta'mtEmk’ tem-axa ts-t teli'lk’ , tern
hata'mE hl'k'e sa'lsxa, temun'hu hl'k'e puu£t Is tsl'tsik' !. Temun/hu
kwa'siLx k’au'k’ ya'tsx kus LEmu'tsk’ Exit lEnu't temi'Lx mun'hu
20 Ita£ hl'k’e Imi'stal. Qauwa£a Is pl'tskum temi'Lx hl'k’e qauwa£a
laa phllkwal'sxa: Lxwe'LxwiyautxaLx temi'Lx-axa qat£a.
Tern k’Ets mun'hu Is xa'mEt-s-pl'tskum tern ma'yExa kus mena'-
tEm. UiLlyae a' si'Lxas qwiltsI'Ln V’ Tern yEa'lnx. “Ta£muqwa
hl'k’e. Al's mun'hu.” Temun'hu Is xa'mEt-s-pi'tskum te'miux-
25 Emku pI'usxa£ya'Lnx. “ Kaxlya® a' tqaia'ltEx sins qwiltsl'yu, sin
anal's?" — “A'a, sxa's tqaia'ldl.” Temun'hu k’e'a Is xa'mEt-s-
pl'tskum te'minx mun'hu Lqlal' Lqwi'ltsut kwa'sinx k’au'k* kus
LEmu'tsk’Exlt lEnu't. Temun'hu mi'sinx wi'lx k’au'k’s, temun'hu
qauwa£a la'tqat Itlawa'It si'lkustEx: tas lqat£at tem-axa Lxwe'-
30 Lxwlyaut tem-axa Itsau'tsuwaut. Temun'hu mis qamll', tern.
LEvan'liats lit si'lkustEx. Temun'hu mis-axa qal'-slo, temun'hu
qalpal' qauwa£a la'tqat Itlawa'It si'lkustEx. Temun'hu Is sudaa/-
stit-s-qamll's tem-axa pl'tskum tern hl'k’e mun'hu qauwa£a ta'xtl
sill'kwEx. Temun'hu had'tsE pk’aya'xtsustxunx7 k’ina'mk’s8 aqa£at
35 si'Lxas hask’a'ln, k’iLxa's iLlya£ xam£ tsk’ui'dlyusxam, k’iLx ai'I
1 I'alal- TO WABBLE.
2 Should read Ik-a'tsItEmuxu.
s A fabled animal regarded as a particularly powerful guardian spirit.
4 Some incidents of this myth resemble certain episodes contained in the Coos story “ Spider-Old
Woman.” See Frachtenberg, Coos Texts, pp. 59 et seq. »
5 Contracted for ts-a' qayuk’iLx) .
6 Contracted for ts-yan'hats!lyuk\
7 k-eaixts- to be ready, to decide.
3 k-is + namk \
FKACHTEN'BEUG]
ALSEA TEXTS AND MYTHS
149
head wabbles as lie dances the death dance. (This song was repeated
several times.) Then in vain it was (attempted to) make his head
stick with all sorts of things; nevertheless the same thing happened:
As soon as he would move himself, it would come ofT again. Then
white clay was tried next. After night (had come and gone) five
times, it finally became somewhat tighter. For such reason the neck
of the Woodpecker is white, because it was several times tried to make
his head stick fast by means of white clay when it was put back on
(his body) .
Only now (the story ends).
12. The Avenger
Now on one river there lived, on one side (of the river), those
(Kuta/mlyus), who were related to one another as younger brothers.
And on the other side (of the river) there lived likewise those who
were mutually related as younger brothers. And those Kuta/mlyus
they just did everything each day, while again at night they would
play the guessing game in their sweat house. All their belongings
they were keeping there — their dentalia shells, and also their gam¬
bling sticks and, moreover, their knives, and, furthermore, one quiver
(made of) a fisher’s skin. (This skin still) kept' all its parts (intact)
there; all its claws and also its teeth, and it just seemed to be alive,
although it was only full of arrows. And now concerning those
mutual brothers who lived on the other side (of the river), they like¬
wise did thus all the time. Every day they just performed all sorts
of deeds; they were spearing and also shooting at the target.
Now one day the younger brother (of the Kuta/mlyus) said,
1 1 (Would it) not (be well) if they were challenged ? ” But he was told :
“Just keep still. Later on (this will be done).” And then one day
it was repeatedly called down to them, “Dost thou not want that 1
should challenge thee, my friend?” — “Truly, -if thou wantest it.”
And then, verily, they crossed (the river) one day in order to challenge
those mutual brothers on the other side (of the river). And then
when they arrived at the other side, all sorts of games were played by
all — target shooting, spearing, and also dice throwing. And after it
got dark everybody played the guessing game. And when daylight
appeared again then once more all sorts of games were played by all.
Now for five nights and days they were doing all sorts of things.
Then in vain i,t was attempted to determine when it would be well
to kill them all, so that not one of them should escape, in order that
150
BUREAU OP AMERICAN ETHNOLOGY
[bull. 67
Lxu'ntitEmuxu kuts-la' tEqlalk' iLx kusi'Lx-au aya/hayEmuxV Tem-
un'hu %'sudaa'stk'emyuk' pi'tskum temiTx mun'hu Lxaa'mayutEm,1 2
k’iLX ai's pi'tskum hask’a'Ln.
Temun'hu tsxwa'tiyu si'lkustEx. Temi'Lx mun/hu hi'k’ e amta/unx
5 kus LEya'tsit. Tem tai£ kus mena'tEm tsk'ui'diyu. Temun/hu
ustidai'nx xaku's xam£ xaku's mena'tEm. Temun'hu mis lEyu'ltEx,
tem-auk’ mun'hu Lqaa'}hi kwas muu'lqayEm. Is l'mstE tem kus
muqwana'hasalt 3 kus muu'lqayEm, la'ltas-auk’ k’i'mhak's qa'sal.
Tem-axa mun'hu yipai' kus mena'tEm. Termr'hu mis-axa wflx
10 temun'hu haa'tsE Lx'i'idut si'lkustEx kuts-la' tEqlalkiLx. Te'mlta
Tiya6 na'k’eai Lxui'Lnx kwas itsai's, la'lta mi'siLx hi'k’e qauwa£a
ts-tE'xk’ mElana'tnx kwas qa'nuk’ . Is l'mstE temi'Lx Tiva^ ts-tr/xk’
Lxu'ntitEmux11.
Tem tai£ kuts-Ll'ak'iLX tem-axa kuts-ha/at lak’iLx ts-ma'hatsk’
15 Ipa'stlyu'Lnx. Temau'x-axa mun'hu k’ I'stEx. Temun'hu mEhaya'-
haux 4 kus tsilu'qalaqayauk’ 5 kus mEsha'lslatsLo. Temun'hu mis
xu'si LEha'yayu, temun/hu msk' lila'halx, temun'hu pEni'k’ tlautxai'.
Temun'hu mis k’e'tk’i xu'si LEha'yayti, temun'hu itsai'sik's ayai'nx
xa'kuts-ti'k'extEtsLok* kus yan'hats !iyu qau'wis. Temun'hu tsimal'
20 yan'Ts!ai kus mEk’ai'nik’slau. K’Ets Its lini'x kuts-ti'k’ extitsLok’ .
K’au'xuts mun'hu yan'hats li'txam, la'k’auxuts tsai'sk’ ! Temun'hu
*Liya£ qaa'tsE temun'hu hilai' kuts-mEk’ai'nik’slauk". La'k’Ets
haa'tsE yai'tsxa Ita'sinx,6 k'ilta's iLiya£ xu'si Limk' le'nauwi.
Temau'x mun'hu dUsudaa'stk’emyuk‘ temun'hu yEai'nx xa'kuts-
25 tik’e'xtitsLok’ . “Mun'hux k' !ep, k’-Liya£ mun/hu qau'k’eai Itsa'-
siyudu.” Temun'liu qalpai'nx ayai'nx itsai'sik's kus mu'kutslu
tem-axa tsi'tsik' !, hamsti£t hi'k’e mEql'npata. Temun'hu mis
wi'lsusx itsai'sik's, temun'hu yEai'nx kuts-k' le'pauk’ qaku's niEsha'-
lslatsLo. “Haitsai'iTxan-axa kuha'm yan'hats !iyu kuha'm ta'ak’siLx
30 ts-qa'nuk’. Ai'sxas 7 LEhaya'hayusxam, k'ins mun'hu tEsina'yEm,
k’ai'i k'im i'tsxastai'sxaim.” Temun'hu is itsai's-auk' qau'wis
tsitsk' !atxai' kus mEk'ai'nik'slau. Temun'hu mis qau'wis tsitsk' !i'-
txa, tem-auk’ hi'k’e k’u'kus xu'si Lpi'k’ !ayu kuts-tsi'tsk’ !ik’ .
Temun'hu qauwa£a is pi'tskum temun'hu tsa'mal, tem hi'k’e maa'-
35 lk’sta mEtli'Lxau kuts-tsi'tsk' !ik’ . Temun'hu *k’ sudaa'stk’ emyuk'
tem-uku mun'hu wi'la k’u'k’s tsk' li'txa. Temun'hu mis sudaa'stk’em
Lowa'txayu kuts-tsk" lai'sk’ , temun'hu pEnk’I'sik’s ayai', temun'hu
qalpai' pEni'k’ l'mstE mis qami'n tsk’ le'txa. Tem-auk' hi'k'e
k’u'ku wi'lx kuts-tsi'tsk’ !ik* kwas itsai's. Temun'hu qauwa£a is
40 pi'tskum temun'hu k’ !ila'hal, temun'hu tsi'tsk’ !a 1 tem hi'k’e
1 aih- . . . -u to wish for.
2 Verbal use of the numeral xams one.
3 qU7l‘- TO SWELL.
4 hai‘- TO BE BIG, TO GROW.
5 Contracted for ts-lEqa£lqayauk", lEqa£lqa'yau orphan.
6 tEsin- TO POINT OUT.
7 als + -x.
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ALSEA TEXTS AND MYTHS
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theii* belongings, which, were wished for by them, might be obtained.
Finally, on the fifth day they agreed to it that on a such a day they
were going to be killed.
And now everybody began to light. Then the (Kuta/mlyu) people
were simply annihilated. And only the youngest boy escaped.
Thereupon one of those, the younger (brother), began to pursue him.
And when he came near him, (the Kuta/mlyu) went inside yon
thimbleberry bush. For that reason the thimblebcrry bush has a
knot here and there, because he went inside there. Thereupon the
(pursuing) younger (brother) turned back. And after he came back,
they looked in vain for their belongings. However, they were not
found anywhere in the house, because (the Kuta/mlyus) simply hid
their things in yon sweat house. For that reason their things were
not taken away.
Now only their mother and the child of their elder brother were
left, (because) they two remained behind. And now the orphan of
that old woman kept on growing. And after he grew up a little he
habitually went outside and played outdoors. And then after he
grew a little bigger, then that grandmother his brought first the
gambling sticks into the house. Then the little orphan tried to play
the guessing game. His grandmother usually opposed him. They
* two then frequently played the guessing game in spite of the fact that
they were alone. And then not long (afterward) she failed (to win
from) her orphan. In vain she would point at him in various ways;
nevertheless she would not hit him (even) a little. Then (after)
the}" two (had tried) for five times then his grandmother told him,
“Now thou (art ready) grandson; now nobody is going to win off
thee.” And then in turn she took into the house the bow and arrows,
including the quiver. And after she came with (those things) into
the house that old woman said to her little grandson: “I took back
thy gambling sticks to the sweat house of thy fathers. After thou
shalt have grown bigger then I will instruct thee, so that thou mayest
(by) thyself perform various things.” Thereupon the orphan began
to shoot first inside the house. And now as he shot (for the) first
(time), his arrows touched (the floor) a little (close to) the middle
(of the room). So, then, he kept on trying every day until his
arrows gradually kept on gaining (in distance). Finally, upon the
fifth attempt, he shot (his arrow) reaching way across (the house).
Thereupon, since this turned out to be his fifth shot, he went outside
and once more shot outdoors in the same way as before. His arrows
just reached to the middle of the house. So, then, he habitually went
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maa'lk’sta mEni'sk'aux1 2 kuts-tsi'tsk’ lak’ . Temun'hu ik‘ ts-sudaa'-
stk'emyuk’ temun/hu tsqa'mtda kwas itsai's LEyai'xayu kuts-tsi'¬
tsk’ !ik‘ .
Temun'hu pqa£ya'txanLnx hak’ au'k' . Tern k’ Ets mun/M ma'yExa
5 kusmena'tEm. “Pa/lEn xutsa' tem kus hi'k’e la'ltqauln.3 K'-lk’i-
tsa'yusxam 4 hi'tsLEm Lowa'txayusxam. Tiya5 a' sis mun'hu Iq !a-
yu'ln k’ is hahawiya'ln ? ” Tem k* Ets mun'hu yEa'lnx. 1 1 Ta£muqwa
hi'k’e. Ai's mun'hu k’an'tsus xu'si LEhay a 'hayusxam , lis mun'hu
Iq layu'Li.” Temun'hu mis tsqa'mt liyu kuts-tsk* lai'sk’ kus rusk’ ai'-
10 nik’slau, tem k’Ets-axa mun'hu haitsa'yuxu kuts-tsi'tsk' !ik* qa'nuk’s
qakuts-ti'k’ extitsLok* . Temun'hu-axa spai'tx kus k’i'yai itsai'sik’s,
temun'hu mis-axa wi'lsusx itsai'sik’s, temun'hu yEai'nx kuts k' !e'-
pauk*. “Hun'k’i tsha'm ta'aLx ts-k’i'yaikT Temun'hu yEai'nx
kuts-ti'k’ extitsLok' . “Xa-tsima'yEmts tsha'yEmts kwas k’ I'yai. Xa-
15 hi'k’e k’an'tsus ma'alk’stayEmts.” Temun'hu k’e'a hamsti£ is pi'ts-
kum temun'hu tsama'Pyainx. Temun'hu ik’ ts-sudaa'stk’emyuk’
temun'hu yEai'nx. “Xa-mun'huyEmts. Xa-Tiya5 simpa'yEmts.
Xa-hi'k’e tsaa'mE paxtla'yEmts kwas k' I'yai.” Temun'hu k’e'a
imsti'nx. Na'k’eai k’Ets plui', k'is mun'hu k’i'mhak’s tpayu'Li
20 qakuts-ti'k* extitsLo. K'Ets mun'hu paxtla'a kwas k’i'yai, k’ilta's
*Liya£ xu'si Ix’i'msidi,5 k’Ets hi'k’axa na/'yEm tsa'ms plui'x. K’is-
axa mun/hu qalpa'a k’i'mhak's tpayu'Li, k'is paxtla'a, k'ilta's tai£
le'wi' Limk’ le'nti. Sudaa'stk‘em haa'tsE tsimai'nx. Temun'hu
Lxai'nx temun'hu yEai'nx. ‘‘Mun'hux k’ !ep, k’-Liyae qau'k’eai ilt-
25 qa'yu.” Temun'hu aya'yususx kus qa'nuk’s mun'hu yEai'nx.
“Hun'k’iLx ya'tsxalxasx ham ta'anx. Xa-mun'hu hun'k’i i'tsxastai-
sxai'mi.” Temun'hu Lxui'nx qa'kus mEk’al'nIk’slau kuts-ta'ak’iLx
Iklwa'ank’6 tem-axa ts-a£qaik’ mx tem-axa kwas tsa'ms kuts-yan'-
hats Ilk’ mix. Temun/hu qauwa£a is qamLi's temun'hu k’im mEtsI'-
30 k'alx.7 K’Ets hi'k’e qei'tsx kus qa'no kwas 8 ql'npa ts-tlEli'lk’,
la'lta mis ta'mE xan'waa.9 Temun'hu qauwa£a is pi'tskum temun'hu
k* lila'hal. K’Ets mun'hu hapE'nk’ kwa'k’Ets-itsai'sk’ 10 qauwa£a ts-
tExk’ k’a'tslinx. Tsula'qaniLx kuts-ql'npak’ tem-axa qe'lnx kuts-
kl'yaik* tem-axa Iqwaai'lx kuts-k’iyun'salyustlExk’.
35 Tem k’Etsmun'hu mis LEai'sx qa'kus mena'tEm hak* au'k* , tem k’Ets
mun'hu ma'yExa. “K*-Liya£ hi'k* e laa a' iltqa'ln ? Hi'tsLEm mun'-
hu Lowa'txayu. K’-ha'alqa hi'k’e Lqlayu'ln.” Temun'hu k’e'a
1 Abbreviated for tsi'tslr !atxa.
2 nlsk ■ FAR.
3 la'iEq SOMETHING, WHAT.
4 k’Ets temporal particle.
5 vims- TO TOUCH, TO FEEL OF.
6 Simplified for ts-lk!wa'ank\
7 tslv- TO BE IN A HORIZONTAL POSITION, TO SLEEP.
8 The objective form of the demonstrative pronoun kus is used here to denote instrumentality.
9 Abbreviated for xdn’watxa.
10 Consists of kwas + k'ts- -b ItsaVsk'.
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outside every day and shot, and his arrows just gradually kept on
going farther. Finally, upon his fifth attempt, his arrows fell clear
to the end of the house.
All this time he was watched on the sly from'across (the river) . And
then the younger (brother) said: “Why is it that yon (boy) is all
this time left alone? He will, perchance, become a (strong) man.
(Would) it not (he well) if some one went across and got the best of
him?” However, he was told: “Just keep quiet. When after a
while he shall have grown a little bigger, then we will go across to
him." Then when this orphan ceased his shooting, his grandmother
carried his arrows back into the sweat house. Thereupon she took
back into the house the knife, and after she came with it into the
house, she told her little grandson, “Here is the knife of thy fathers.”
Then he said to his grandmother: “Thou shalt try to stab me with
this knife. Thou shalt just carefully do it to me.” Thereupon,
verily, she tried it repeatedly every day. And then upon her fifth
attempt he told her: “Thou shalt do it to me now. Thou shalt not
he careful with me (any longer). Thou shalt just strike me hard
with this knife.” Thereupon she did so, indeed. Wherever he was
standing, his grandmother would just jump at him there. She would
strike him with the knife; nevertheless she would not touch him
(even) a little, and he would right away stand again (in) another
(place). Thereupon she would again jump at him there and strike
him, but she would only hit the ground. Five times she tried it in
vain. Finally she gave it up and said to him, “Now, grandson,
thou (art all right); nobody is going to do anything to thee.” And
then she went with him to the sweat house and told him: “Here thy
fathers were habitually doing various things (by) themselves. Thou
shalt now begin to perform different deeds (by) thyself here.” And
then that orphan found the pipe of his fathers and also their dentalia
shells and, moreover, their other (set of) gambling sticks. There¬
upon he habitually slept there every night. The sweat house was
continually light by means of the quiver's teeth, because it seemed
to growl. And then every day he habitually went outside. He
always put on all his things outside of his house. He carried on his
back his quiver and (on his side) he caused his knife to hang, while
across the shoulder he wore his tobacco pouch.
Now when the younger (brother) from across (the river) saw him,
he said: “Is not anything going to he done to him ? He has become
a person now. Somebody ought to go across at once.” Thereupon,
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sik’ Ixuyu'lnx as lldl's pxe'ltsustaux sis tqaia'ldi LEyan/hats lit, k’is
Lq!ayu1 2 3 4 5 6 7Ln. Temun7hu wustlinal7. Temun7hu qauwa£a Itsal'sik's
ayai/nx kuts-la/tEqlalk’ , temun7hu tl7ut !hunal7nx kuts-la7tsxak\
Mis yu'xu iLiya£ tsqaiwl'lt lallTnx,1 hak'Eqe'xan-u qaai7nx kuts-
5 k’i'yalk* kwa7k*Ets-la7tsxak*,2 temun7hu kuts-ql7npak‘ tem hak‘ln7hl
tsk'itxayu7Lx, temun7hu kuts-lk Iwa'ank’ tem hak' In7hl-sl5 tsk'itxe'nx
tem-axa kuts-k' Iyun7salyust lExk* . Temun7hu p !l7xanx qa'kuts-tl'-
k’extitsLok' kuts-hu7luk' 3 ^'ya'tsx pEa/lauwIst, mis k'-tsqe7wuln
pqwi'ltsitxunst kuts-k' e7pauk* aux hak* au7k' .
10 Temun7hu mis-axa wflx, te'mlta aili'k'I k'a'xk’estEx-slo. Temu117-
hu lquxwayu7Lnx is an7qayu, temun7hu xutsa7 Iquxwalxwai7 is an/-
qayu. Te'mLta Tlya6 tqaia7ldEmuxu kuts-an7qalk’ ; tqaia7ldEmuxu
sis lquxwa£ya7a kuts-lk Iwa'ank' tem-axa kuts-qknpak’ . Te'mlta
iLlya£ tqaialtEx sis lquxwa£ya7a. Temun/hu yEa'lnx. “K’eai'sa,
15 k'-lil7k' e mun7hu talk’ an7qayu Lin Lqu'xwa.” La/lta mis mELaliLnx.
laxs Tlya6 Itsa/sIyutEm kuts-Lk Iwa'ank' tem-axa kuts-ql'npak* tem-
axa kuts-qam7nalk’ ,4 kuLxa'ltas5 mun7hu Lxu'ntitEm, na'mk' sis Lxa-
ma/nstoxs.
Temun/hu LEyan/hats lit si'lkustEX. Qauwi'siLx tsilhai7 kus hak'-
20 au'k'itiLx, temun7hu qwa£ma tsilhai7 kus Kuta/mlyu. Temun7hu
iLiya£ qaa7tsE tem Itsasiyu'lnx. Temun7hu au7L is Lamaa/tit-s-qam-
ll7s temun7hu taxtai'nx kuts-k' ilhl7k* tem-axa kuts-qa'altk'-auk* .6
Temun7hu hllal7.7 La/k'Ets mun7hu haa/tsE hau7k*s Ita'sinLnx, k'ilta's
*Llya£ xu7sl Limk’ le'nauln.8 Tem k'Ets mun7hu ma'yExa kus mena7-
25 tEm. “Xe'Ilk'est Ita'sinlyu kus lEqadqayau !. K'il lk'itsa7yu-
tEmts 9 qa'kus lEqa£lqayu.” Te'mLta hl7k' e mun/iiu tsistxwal7. Tai£
hl'k'e mun7hu xam£ kuts k’i'lhlk’ Ihl'wausx: 10 uK*in Kuta/mlyu,
k'in Kuta/mlyu/’ Temun7hu k'Ets Lqa7lhlyu, k'is mun7hu qa'halt
Limk' le'nln. K*ilta7smun7hu xutsa7 kus hak' kmaulyauk’ 11 qalmi7m.12
30 K’is mun7hu hyuwl'ln: “Haana7, haana7, k'il Ik’itsa'yutEmts, k'il
Ihaqwa'yutEmts 13 qaku7s lEqa£lqayau.” Temun7hu mis tsqunkwai7
1 Passive.
2 Consists of kwas + ik’ts-la' Isxdk’ .
3 For example, Kingfisher.
4 qanl'nal knife, a Siuslaw word. Grant occasionally used Siuslaw words and phrases.
5 k-is + -lx + -ltd.
6 qd'alt male, a term applied to the marked stick employed during the "guessing game.” For a full
description of this pastime see p. 204.
7 Ml- to miss, a term indicating that the guesser failed to point out the hand in which his opponent kept
the marked stick.
8 mEk'Hn- to hit, denotes that the guesser succeeded in indicating the hand in which his opponent kept
the marked stick.
9 k'Ets particle .
Mw- TO WHISPER.
11 Consists of hak'- from; k'im there; -Li nominal; -auk‘ suffixed particle.
i * qalm- to play, refers to that stage of the game in which the losing player turns over the sticks to his
opponent for further play.
13 xqu- TO TAKE, TO DRAG.
FRACHTENBERG]
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155
verily, a message was sent asking them two (that), if (the boy)
wanted to play the guessing game, they would cross over. So then
he was willing. Thereupon he took into the house all his belongings
and began to fix his spread for the guessing game. Since those
people had not yet arrived, he placed his knife beneath his spread,
then on one side of it he put down his quiver, while on the other side
he laid down his pipe and also his tobacco pouch. And then his
grandmother went to where her brother lived, in order to inform him
that their (dual) little grandson was going to be visited (by the
people) from across (the river) for the purpose of being challenged.
And then after she arrived back, the people had already assembled.
And now dentalia shells were placed as bets, whereupon he, on his
part, (also) bet some dentalia shells. But his dentalia shells were
not wanted; it was desired of him that he should repeatedly bet his
pipe and also his quiver. But he did not want to bet (these things).
Thereupon it was said, “All right, then only dentalia shells will be
our bets.” (This was said) because it was known that, even if his
pipe and his quiver and also his knife (could) not be won off him,
they would nevertheless be taken away from him after he should be
killed.
Thereupon all took part in the guessing game. First the people
from the other side (of the river) began to sing, and afterward the
Kuta/mlyu began to sing. Then (it was) not long before he began
to lose. Then close to midnight he changed his song and also his
marked stick. Thereupon he began to win. Now in vain he was
repeatedly pointed at in different directions, but not (even) a little
was he hit. So then the younger (brother) said: “Point carefully
at that orphan! That orphan may accidentally beat us.” How¬
ever, he just continued to win. He had only one song (which) he
kept on whispering to himself: “I am Kuta/mlyu, I am Kuta/mlyu.”
And then whenever he became tired he would pretend to be hit.
So then, on their part, the people from yonder would begin to play.
Then a song would be made: “ Hdand' , hdand' , that orphan might
succeed against us; he may beat us.” So then when what was going
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kus pqe'stxus/ tem k'Ets mun'hu ma'yExa kus mena'tEm. “K‘ -Li¬
ya1 2 3 4 5 6 pqe'tsusai'ln-slo,2 k’-ha/alqa Lxama'nstoxs.” K’ilta's hi'k'e
yEa'Lii: “Tahnuqwa hi'k'e, k’i'mll k'ah” La/k’Ets hauwl'i ma'-
yExa. “Hill, k'in qanha'yu 3 kuts-Lk Iwa'ank’ .” K’is mun'hu iLl-
5 ya£qaa'tsE k' is mun'huqalpal'm ma'yExa. “K'in taha' kuts-ql'npak*
qanha'yu.” K'is mun'hu xu'si hi'k'e Ita'mqwayusxam,4 k’is-axa
k'im qalpal'm ma'yExa. “K'in taha' tsa£tl kuts-qanl'nalk' qan¬
ha'yu.” Tem k'Ets mun'hu iLlyae qaa'tsE tem qalpal' ma'yExa.
“K’in taha' kuts-k'iyun'salyust!Exk’.” Temun'hu LEyan'hats !it
10 sill'kwEx qaa'ltE. Tem k'Ets mun'hu inlya£ qaa'tsE tem k'Ets mun'hu
ma'yExa. “A'lk’utEp a' ! K'in qan qaa'ltE tEsina'a kus lEqadqayu.”
Tem k’Ets mun'hu k'e'a qo'tsE qaa'ltE tEsinal'nx. La'k’Ets hapwi'i
kulai'xasx, hl'k‘e-uku niEts ! Va'saux 5 kuts-Lo'k’ik’ *k' ts-kwa'lxas-
xamsk' ; la'ltas kuts-qa'alt-auk’ lkwa'laltEmuxu 6 kwa'k’Ets-Lo'-
15 k’ik',7 te'mlta Alya6 mEla'nx.
Temun'hu inlya£ qaa'tsE temiU'hu wahaya/unx kus pEnl'k”, te'm-
Itau ilxi' kus mEhaya'dau. Temun'hu hl'k’ e qaux tskull' kwas ya£qa
k'Ets hl'k’e Iqauwa'xalsx.8 Temun'hu Alya6 qaa'tsE tem-auk‘ mun'-
hu tpai' k’u'kus, temun'hu hak’ln'hl Lpa'ltquyu kwa'k’Ets-k’ le'pEk’.
20 K'Ets Iqauwa'xalsxa mis pa'ltqustEx. Temun'hu Klya6 qaa'tsE
temun'hu tsilhai' kus mEhaya'tau. “Ha'itcatc nl'i, ha'itcatc nl'i,
Ia'kutsxatci kwitu'!”9 Tem-uku mun'hu ayal' k’u'wak’s kus mE-
sha'lslatsno tem-uku k’an'wl'nx kus le'wl'. Temun'hu mis nxayal'-
tEx, tem-axa mun'hu ayal' kuts-k' le'pik’s; temun'hu mis-axa wl'lx,
25 tem-uku mun'hu tpai' qauxa'nk’s kus mEhaya'tau I'lta, tem-uku
mun'liu xwen'siyust lExk's Ik' la'lhlyu. IsJ'mstE tem kus I'mstE ts-
hllkwal'sk’ kus m.Etsada£t\ Tai6 k’Ets yaahal', k’is I'lstaltxam kwas
qamll's temun'hu Ita£ Lk' a'mk'imausx 10 kwas xwen'slyu.
Temun'hu tsxwa'tlyu si'lkustoxs. Tem k’Ets mun'hu kus an'qayu
30 tpayu'Lx qa'kus mena'tEm, te'mlta tai£ plya£ tsxull'tx. Tem k'Ets
mun'hu qalpai'nx tpayu'Lx kus Iklwa'an, te'mlta mun'hu lo'tsu
mun'hu I'mstatxu. Tem-auk’ mun'hu haa'tsE ustaTya'lnx is Itsai's
kus hi'tsLEm pa'xt !a Is k' I'yal, te'mlta iLiya£ xu'si na'k’s x’ima'sLnx,
la'ltas hi'k'e tsa£ma'slyu utxal'xasx. Temun'hu Tlya£ qaa'tsE tem
1 qcns LIGHT.
2qc+ IT GETS LIGHT.
3 qan I.
4 ta£muqwa to be still.
5 ts.'hus- TO BE BUSHY.
6 kul- TO REACH, TO TOUCH.
7 For kwas + ik'ts-Lo'k'ik' .
8 qaux above.
9 Farrand claims that this sentence consists of Siuslaw words. This assertion is only partially correct.
The first word ( ha'itcatc ) is not a Siuslaw vocable, nor can it be etymologized as an Alsea word. The second
word is an Alsea pronoun something. Ia'kutsxatci is a Siuslaw word and consists of laku- to take; -tsx
imperative; -tci 2d person plural, kwitu' is a corruption for the French coutcau, knife, borrowed through
the medium of Chinook jargon.
10 k'im- to expose.
FRACIITENBERG]
ALSEA TEXTS AND MYTHS
157
to be daylight approached, the younger (brother) said, “It shall not
be waited until daylight; he shall be killed at once.” However, he
was just told: “Just keep still. After a while (he will be killed).”
However, soon he said, “Hey! I am going to be the one who will get
his pipe.” And then not long (afterward) he would say again, “I’d
rather be the one to obtain his quiver.” Then he would keep still
(for) just a little (while), and would speak again, “By all means I
prefer to get his knife.” And then not long (afterward) he would sav
again, “1 shall prefer his tobacco pouch.” So now they were playing
the guessing game for a long time. And not long (afterward) that
younger brother said: “Do you leave him alone, please! I am going
to point always at the orphan.” Then, verily, he continually pointed
at him. Every little while he would scratch himself, (and) his head
merely kept on getting bushy because of his own scratching (and)
because he frequently applied his marked gambling-stick to his head,
although he did not know it.
Not long (afterward) the door was opened, and that little old man
(Kingfisher) peeked in this way. Then he just perched high on yon
crossbeam and kept on raising himself higher. And then not long
(afterward) he jumped (down) into the middle, whereupon he sat down
alongside of his grandson. He kept on raising himself after he sat
down. Then (it was) not long before the little old man began to sing,
“Do you take your knives !” Then the old woman went to the other
end (of the house) and dug a hole in the ground. And after she ceased,
she went back to her grandson; and when she came back, yon little
old man jumped upward, talking, and went out through the smoke
hole. For that reason such are the actions of Kingfisher. He usu¬
ally makes a bad omen only (when) he talks at night and also (when)
he customarily exposes himself to the smoke.
And now they were going to be engaged in fighting. Then the
younger (brother) jumped at the dentalia shells, but he seized only
ashes. So next he jumped at the pipe, but similarly the same thing
happened. So in vain that man was pursued all over the house (and)
struck with knives, for he was not touched anywhere (even) a little
because he merely turned himself into a shadow. And then not long
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BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
lotal'nx. K'sts paxt !a'lnx kus hl'tsLEm, k’u'kus 1 hi'k’e LEyai'-
xayusxam ts-L5'k‘ik‘, k'is mun'hu Loqutl'yudl 2 qa'kus mEsha'lsla-
tsLo, k'u'kus •mun/hu qauxa'nk’s aya'yusq k’is-axa liak’Eqau'x
Lxau'widi k’Ets-k'u'n'wak'ik’s,3 k'u'kus muwTliwi 4 “bum.” K'is-
5 axa mun'hu qalpa'a loquda'a kwas tsa'ms, k’u'kus mun'hu Lxau'widi
kus Lok* k'its-k'u'n'wak’ik’Sj k'u/kus muG/hu l'o'tso muwi'liwi.
Temun'hu Liya® qaa'tsE tem tar kus mena'tEm.Lpa'stlyu. Temau'x
mun'hu tsxudai' qaa'tsE. Temun'hu Tiya® qaa'tsE tem-uku tsxib
ta'yEmuxu ts-ya'halk’ , tem-uku hi'k'e LEyu'lxuyu. Temun'hu
10 tsk'ui'dlvu temun/hu wustita/lnx. Temun/hu mis hi'ntslinx ts-
haink*, temun/hu hi'k’e k'ehin/La tpaik Is l'mstE tem kus-uku lix’-
ya®t' kus k'eliin/La. Is I'mstE tem kus l'mstE ts-hilkwai'sk’ kus
lEqadqayu; na'mk’Ets hl'tsLEm Lowa'txayu, k’is sa'nxuk’iy usxam,
la'lta mukus iml'stal kus Kuta'miyuLx ts-ma'hatsk’ .
13. The Lost Elk Hunters 5
(Told by William Smith in 1910)
15 PsknLxaLx as lEmu'tsk'Exlt lEiiu't temi'Lx mEva'sauxa. “Kil
ayal'm pxami'nt.” Tem as qoma®tsELi ts-mu'tsk'ak* tem yasau®-
yai'nx. “La/xins6 iLlya£ ha/alqa wil, xalta's iLiya® .ha'nt !its.”
Temi'Lx mun/hu ayai' na'k’s %‘as Lxuyu'xutanx as nuns ts-yai'xal-
tExk’ . “L-k'i'mhaisI ayai'mi.” Temi'Lx mun'hu k’e'a k'i'mhaisi
20 ayai'. “K'-u'k'-E'n Lina'hautxam ? K'-Lina'bautxam kusti'n ha£at !.
K'in qwa'mautxam tEqwo'n.” — “K’inau'k's hyan/kwl 7 qwon.”
HamstkLX hi'k’e mEtsiml'xlat. Temi'Lx mun'hu wi'lx na'k’s dv'as
Lxuyu'xutanx as nu'ns ts-yai'xaltExk* ; te'mlta* Liya® qaa'tsE temi'Lx
Lxui'nx as nu'ns ts-vai'xaitExk’ , sau'lta hi'k’e. “Xa-hi'k’e xe'Ilk’e
25 Lhaya'nauwl kuli'n tsqax. Tsaa'mE hi'k’e suwa'lt ts-yai'xaitExk’
Temi'Lx mun'hu wiTx. XeTk' aux as nu'ns Lxu'yuxllLx tsk' I'tExk’ .8
“Xa-xe'Ink’e Lhaya'nauwl kus tsqen'x. K'-tai® sau'xus ildui'mi, k’is
mun'hu qatsqen'x wustita'a.” K'mx mun'hu wastau®ya'a. Tsaa'mE
hi'k’e haihaya®t kus nu'ns ts-yai'xaltExk’ . “K’Liya® ni'sk’ k’lis
30 mun'hu qwa'miLi. Tsaa'mE hi'k’e sau'lta. Tsaa'mE tsqwa hi'k’e
haihaya®tit-s-nu'ns. Las pa'lk’stit-s-le'wi', te'mlta lo'lal ts-yai'-
1 Iris + -uku.
2 For lEldquti'yudi.
3 Consists of h- prefix; ts- . . . -fc* possessive 3d person singular; k-u'n‘wa nominal stem obtained from
Iranxu- to dig; Ics local.
4 m- prefix; wl'llyu place of the dead; -l future. This phrase refers to a belief held 'by the Alsea
Indians that a bad spirit on arriving at the other world fell into a grave dug for its reception and burst
with a loud noise. See Farrand in American Anthropologist, m, 240, 1901.
5 For parallels see Boas, Sagen, pp. 87, 119, 191 and next story in present volume. The narrator was
not certain as to the actual number of dogs taken along. Similarly, he seemed to be confused as to the
number of elks pursued. Sometimes he would refer to one dog and one elk, while at other times he would
mention two dogs and two elks.
6 laxs + -n .
7 hinku- . . . -auk" to be in middle.
8 Simplified for ts-tsk’l'tExk’
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(afterward that man) began to return (the blows). Whenever a man
would be hit, his head would fall off, whereupon that old woman would
seize it quickly and go with it high up, (whence) she would throw it
down from above into the hole she had dug, and (the head) would
(arrive) at the place of the dead (making a noise), Bum! Then she
would again catch a different (head), and throw that head into the
place she had dug, (which) would then in the same way (arrive) at
the place of the dead. And then (it was) not long before the youngest
(brother) was left. Thereupon they two (the Kuta/mlyu and the
youngest brother) fought for a long time. And not long (afterward)
the neck of (the youngest brother) was cut a little, whereupon it
became drawn to one side. Then he escaped and was pursued. And
when he despaired (of being able to escape) he simply flew (up as) a
Hawk. And for that reason the Hawk has a crooked neck. Now in
such manner did the orphan act; as soon as he became a (grown up)
person he proved himself superior (to others), because he was acting
(as) a child of the Kuta/miyus.
I
13. The Lost Elk Hunters
They (were) three (hunters) related to one another as brothers, and
they kept on talking, “We are going to go (out) hunting.” There¬
upon the last brother said to his (elder brother), “Even if I do not
come (back) quickly, thou shalt nevertheless not wait for me.” And
then they went to where (the younger brother) had (previously) found
the tracks of an elk. “We will go along this (trail).” Then, verily,
they went along this (trail). “Who is going to walk ahead? Our
(dual) elder brother will always lead. I will habitually walk behind.”
(Then the youngest brother said), “I will continually be in the middle.”
All of them had quivers. And then they came to where that (youngest
brother) had (previously) found the tracks of an elk; truly, (it was)
not long before they found the tracks of the elk, still fresh. “Thou
shalt carefully guard our dog. His tracks are just very fresh.” And
.then they arrived (there). They found the sleeping place of two elks.
“Thou shalt always watch the dog carefully. Only after they two
will be scared out (of their lair), will the dog pursue (them).” Then
they began to track (the elks). (Those were) the tracks of a very
large elk. “It will not be far (from here where) we are going to over¬
take him. (The tracks) are simply very fresh. It must be a very
large elk. Although the ground (here) is hard, nevertheless his tracks
160
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
xaltExk'. Lillya£ 1 na'mk' Lxaak. La'xs hkk'e nksk'ik’s ayal'm,
k' lilta's 2 hkk’e wastau£ya'a.77 Temun/hu yasau£yaknx a ts-ha'¬
at !ak’. “Laniya£ tqaia'ldEx, sins nksk’ik’s ayakim. K'in k'ik !uytk-
lI tas tsqen'x.77 Temun'hu k’e'a k* ik !uyu 'lux as tsqen'x, k'-qas
5 tsqen'x wastahya'a as nu'ns. Te'mlta Yiya6 nark's ayak as tsqen'x;
- hkk’e tar qwamsalyu'Lx ts-mElana'stlyuk’ as tsqen'x. Tem ma'yExa
ts-mu'tsk’ ak' . “Liya£ na'mk' imkstal as tsqen'x. Ylya2 xe'iLk’ e
phllkwaksEx as tsqen'x.77 La'k’auxauts 3 ayak nksk’ik's as tsqen'x
k'iltau'xus-axa 4 k‘im wklL
10 K'-Llya£ qaa/tsE k'is qamlkm. Yiku'kwEx mun/hii kus pktskum.
Tem hkk’e tsaa'mE suwa'lt ts-yai'xaitExk' kus nu'ns. Temun'hu
mEyfksauxa ts-ha'at !ak’ aux. “K’il mun'hu minstakm hun'k’i.77
Temi'Lx mun'hu minstak. Temun'hu mEya'sauxa ts-ha'at !ak’ aux.
“La'xs nksk'ik’s ayakm, k’-lillya£ nkmk' Lxaak.77 TemuP'hu
15 mEya'sauxa ts-mu'tsk* ak' aux. “iLiya£ na'mk' imkstal kus tsqen'x„
Hata'maux ts lilo'xwEx kus tsqen/x. iLlya£ na'mk' imkstal kus tsqen'x
las qaa/tsE. TsaYmE tsqwa ma'k'stit-s-nfkns. I'mstE mu'kusaux
lo'lal, la'sis 5 pilk’stak s-le'wk.77 Temi'Lx mun'hu minstak. “La'xs
nksk'ik’s ayai'mi, k’-lillya£ na'mk' Lxaak77. Temun/hu qe'I s-le'wk.
20 Tem mis qe'i-slo, te'miLX Ltuin'xa. Temun'hu mEya'saux ats-
ha'at lak’aux. “ K'-qas tsqen'x wastal£ya'a ik’antu/u T/ta's pk¬
tskum/’7 TemkLx mun'hu xe'tsuxV Temi'Lx mun'hu Lxui'nx
na'k'eai tsk'ktExk' as nu'ns, sati'lta hi'k’e. Temun'hu mEya'saux
ats-mu'tsk'ak’ . “K’-qasuwa'ln as tsqen'x.77 Temun'hu k'e'a imstk-
25 Inx. Temi'Lx k'im k’an'tsus qaa'tsE Itsak, k’iLxai'I hak’i'm tskwak-
salyuYl as tsqen'x. Te'mlta iLiyas qaa'tsE mis-axa wklx as tsqen'x.
Tem k'im ma'yExa ats-mu'tsk' ak’aux. “iLiya£ na'mk* imkstal kus
tsqen'x.77 Temi'Lx mun'hu wastau£yai'nx kus nu'ns. Hkk* e tsaa'niE
sau'lta. “La'xs ni'sk’ik’s ayai'm, lilta's 6 iLiyae na'mk* Lxaak.
30 Tsaa'mE hkk’e a'ltuxtit-s-nti'ns tem hkk’e tsaa'mE tsqwa ma'k’st
kus nu'ns, tem kus lo'lal, la'sis paLk’stai'-slo.77
Temi'Lx mun'hu Lohak qauxa'nk’s ik'as tsk’P'tsi. Temi'Lx
mun'hu wastau£yal'nx, temi'Lx mun'hu qti'xa ^k’as Lowa'hayu.
Temi'LX-axa mun'hu qxenk’sak ik* as Lowa'hayu. Na'k’eaisi
35 ik’asau'x qxainl'k’sal, k’Ets hkk'e tk’ala'sal-slo. Tern ma'yExa
a ts-ha'at !ak*aux. “Nktsk’-auk’-E'n pstin hain£? L-hkk’e a' qaa'ltE
qwamauyu'Li tas nu'ns ? 77 Temun'hu ma'yExa ts-mu'tsk’ ak’ . “Liliya£
na'mk’ Lxaak. Tqaia'ltxan sins Lxamna'a.77 Temun'hu sau'ltiyu
ts-yai'xaitExk’ as nu'ns. Temi'Lx mun'hu LEai'sx hkk* aux Lowa'hau
40 as nuns. Temun'hu mEya'sauxa ts-mu'tsk* ak’aux. “K’il mun'hu
1 Llyae + -l.
^ k'is -I- -l -I- Ita.
3 Id'k'Ets + -aux.
4 k’is + ltd + -aux + -axa.
i las + mis.
6 Abbreviated for k -lilta's ; k'is -t ltd + -l.
FRACHTENBERG]
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161
continually show. We will never give up (the chase). No matter
how far he may go, we will nevertheless keep on following him.”
Thereupon his elder brother said to him: “I do not wish that he
should go far. I am going to let the dog loose on him.” Then, verily,
the dog was unleashed, (and) the dog was going to chase the elk.
However, the dog did not go anywhere; the dog just followed his
master here and there. Then his younger brother said: “Never
(before) did the dog act thus. The dog does not act right.” No
matter how far the two dogs would go, they two invariably came back
there.
(Then) not long (afterward) it was about to get dark. The sun
was going west. And the tracks of the elk (began to appear) very
fresh. Thereupon their (dual) elder brother kept on saying, “We
are going to camp here now.” So they camped. Then their (dual)
elder brother kept on saying, “Even if he should go far, we will never¬
theless not give up (the chase).” Then their (dual) younger brother
kept on saying: “Never (before) did the dog act thus. The two
dogs seemed to be scared. Never (before), for a long time, did the
dogs act thus. It must be a very fat elk. For that reason are they
two showing (their tracks), although the ground is hard.” Then
they camped. “Although he may go far, we will nevertheless not
give up (the chase).” And then daylight appeared all over. So
after daylight appeared, they began to bathe. And then their (dual)
elder brother kept on saying, “The dog will track him on this day.”
Thereupon they started. And now they found where the elk (had)
his sleeping place; (it was) just fresh. Then the younger brother
spoke, “The dog shall be sent (after him).” Then, verily, it was
done thus. Then they stayed there quite a while, so that they might
listen from there to the (barking of) the dog. However, (it was)
not long before the dog came back. So their (dual) younger brother
said there, “The dog never acted thus (before).” Then they began
to track the elk. (The tracks) were just fresh. “No matter how
far he may go, we will never give up (the chase). It is a very large
elk: it must just be a very fat elk, since (his tracks) show all the
time, although the ground is hard.”
And now they began to climb up On a mountain. Then they kept
on following (the elks), and they (had to) go over that mountain.
So they went down again on that mountain. Wherever those two
C-7
(elks) went down, (their hoofs) would just tear up the ground. Then
their (dual) elder brother spoke: “We will never give up (the chase).
I want to kill him.” And then the tracks of the elks began to get
fresher. So (pretty soon) they saw two elks just climbing up.
Thereupon their (dual) younger brother kept on saying, “Now we
96653— 20— Bull. 67 - 11
162
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
tsqwa LqwamlLi ” Temi'Lx mun'hu wl'lx mVk' s *k' a'saux Lowa'hau
as nu'ns. “Pst-hl'k’e xe'lLk’e Lhaya'nauwl. K’-qauk’-E'n Itsi'-
k' lyal1 qau'wls? U'k'-E'n hl'k’e tsaa'mE a'aqa tsitsk* !a£yal'sk’ V’ 2
Temun'hu yasau£yal'nx ts-mu'tsk’ak’ . “K’in qaqa'n Itsl'k’ !yai.M
5 Temi'Lx mun'hu qalpai'nx LEai'sx hl'k’aux Lowa'hau haihaya£tit-s-
nu'ns; tsaa'maux hl'k* e a'ltuxt. T em i 'lx mun 'hu Iqwa'mlLx as nu'ns,
tsaa'maux hl'k’e a'ltuxt. “K'in iltqa'-E'n kus tsqen'x?" Tem
ma'yExa ts-ha'at !ak* . “K‘-tai£sins Lxaal' ptsl'tsk’ lelist.” Temi'Lx
mun/hu tsqe'wiLx. Ts-hamstl't !uuk’ 3 tas nu'ns. Temikx mun'hu
10 tsqe'wiLx hl'k’e au'L. Tem mEya'saux. “Pst-xe'Iuk’ e a/ ItsI'-
k* !yai, na'mk* sins Lxaal' ptsi'tsk* leLlst.” Temun'hu k’e'a tsitsk* !-
ayu'lnx as nu'ns. Temau'x mun'hu tsitsk* layu'lnx. Temi'Lx mun'hu
tsitsk* latxai' hl'k’e hamstP. u Kaniya* a'aqa LEmk* Il'ntEx. Hlla'-
yuxun-auk* ts-k* a'ltsuk*
15 Temau'x mun'hu ustitxwal' as tsqen'x. KaLxiya6 qaa'tsE lEya'-
xauwlst temi'Lx Lxui'nx as pu'tstEx. “L-hi'k’e maa'lk’sta muqwa'-
mauxam.” Temi'ux mun'hu k’e'a imsti'. iLaLxIya£ laa tskwayu'Lx,
mnqami'nt ts-pu'tstExk’ as nu'ns. Na'k’eai ik* a'saux aya'sal, k'Ets
hl'k’e tk’ala'sal s-leVl'. “L-hi'k’e maa'lk*sta muqwa'mauxam.
20 iLiya£ na'mk’ aya'sal ni'sk’ . K’Ets qas tsqen'x wa'stitxanx, iLiyae
na'mk’ aya'sal ni'sk’ ik’s. K’-lilIya£ tsaa'mE ya'xautxam. K’il
hl'k’e maa'lk’sta muqwa'mauxam. MEla'nxapst qanl'x, na'mk’ sis
Lqa'lhlyusxam, k’-Llya£ na'mk’ qalpai'm na'k’s ayai'm. I'mstE k’ lis
hl'k’e maa'lk*sta muqwa'mauxam.”
25 Temun'hu msya'xauxa na'k’s hak’inl'k’eai kus mEpu'tlal4 kus
pl'tskum. K’i'mhak’s ayai'. K’Ets xu'sl hl'k’e pi'usxal as tsqen'x
ts-pl'usxamsk’ . “K’il mun'hu tsqwa aull'im. Pi'usxa£yal' mun'hu
as tsqen'x ts-pl'usxamsk’ . Pst-hi'k* exe'iLk* e Lhaya'nauwl. Kanlya*
na'mk’ Lxuyu'xutanx as nu'ns imstkt ts-haihayaetisk* . K’in mai'mx
30 mun'hu Lxui' nu'ns imstPt ts-haihaya£tisk’ . Pl'usxa£yal' mun'hu as
tsq en'x. Wl'lx tsqwa mun'hu kus nu'ns. Auli' mun'hu ts-pl'usxamsk’
kus tsqen'x. Pst-xe'Ink’e Lhaya'nauwl. Kanlya® na'mk’ lxuyu'-
xutanx imstktit-s-nu'ns.” Temi'Lx mun'hu tsqunkwai' ^’as tsqen'x
ts-pl'usxamsk*. Tem hl'k’e au'L pl'usxa£ya!' mun'hu as tsqen'x
35 ts-pl'usxamsk’. Temi'Lx mun'hu LEai'sx as nu'ns, k’a'xk’exaux as
nu'ns. Temi'Lx mun'hu pilai', temi'Lx mun'hu hak’ i'm tsitsk’ latxai'.
Tsitsk’ latxai'xaLx mun'hu hak* i'm. Te'mlta iLiya£ qaa'tsE tem
xe'tsuxu mun'hu
as nu'ns.
Na'k’eaisi ik,ya'xau, te'mlta hl'k’e
qaa'ltE lo'lal as nu'ns, las pa'nk’st s-le‘wl'. iLlyae qaa'tsE k'iuxa's
40 yuxe' tsl'tsk’ !ik’. Temun'hu mEya'saux ats-ha'at lak’aux. “Lillya£
na'mk* Lxaai'. La'xs ni'sk* ik’s ayai'm, 1-hl'k’e qaa'ltE qwa'mau-
wIliP Temi'nx hl'k’e mun'hu niEya'xaux maa'lk’sta. Na'k’Ets5
1 For Itsl'k- Hi; tsk'!- to shoot.
2 For ts-tsitsk'!aeyal'sk\
3 Used as an exclamation in the sense “ What a size! ”
4 pt!u- to b.ise (of sun only).
5 Simplified for naif k'Ets .
FKACIITKXBERG]
ALSEA TEXTS AND W YTHS
163
now
m
will necessarily overtake (them).” Soon they came to where those
two elks v'ere climbing up. “You two shall watch (them) carefully.
Who is going to shoot at (them) first? Whose shooting is very
accurate?” Then his younger brother said to him, “I will be the
one who will shoot (them).” And then they saw' once more two
large elks in the act of climbing up; they two were simply very large.
So they gained on the elks, both of which w'ere very large. “What
shall I do w'ith the dog?” Then said his elder brother, “Only after
1 shall cease shooting at (them, shalt thou release the dog).” Then
they came nearer to (them). The elks were exceedingly large.
Then they came very close to (the elks). So (the elder brother)
kept on saying, “Pray, do you two shoot carefully (at them), after
I will cease shooting at (the elks).” And then the elks were, indeed,
shot at. They two were being shot at. So all of them were shooting
“I did not hit him straight. I missed his heart.”
Then the two dogs began to follow' (the elks). They did not go
after (them) long, when they came upon the blood. “We wdll just
slowdy keep on following.” Then, verily, they did so. They did
not hear anything; the elks (seemed to have lost) much of their
blood. Wherever those two went by, (their hoofs) simply tore up
the ground everywhere. ‘ ‘ We will just slowly follow (them) . (They)
did not go far. The dog is following (them) all the time; (they)
never went far. We wil 1 not keep on going very (fast). We will
just follow slowdy. You tw'o know, that after (they) become tired
(they) wdll never go again anywhere. For that reason we are going
to follow just slowdy.”
Thereupon (they) kept on going to the place whence the sun
habitually rises. To that place (they) came. The barking of the
dog w'ould sound just a little. “We must be coming near. The
barking of the dog sounds continually. You tw'o shall always watch
carefully. I have never (before) found an elk of -such a size. At
last I have found an elk of such a size. The dog keeps on barking.
He must have come upon the elk. ddie barking of the dog is coming
nearer. You two shall watch him carefully. Never (before) have I
come upon such an elk.” And the barking of the dog was repeatedly
sounding nearer. Finally they saw' the elks, two elks (w'ere standing)
together. Then they sat down and began to shoot from there.
Now' they w'ere shooting from there. But not long (afterward) the
elks departed (unhurt). Wherever those previously mentioned (elks)
w'ent by, the tracks w'ould always show, no matter how hard the ground
w'as. Not long (afterward) those (hunters) w'ere going to be out of
arrows. Thereupon their (dual) elder brother said; “We will never
give up the chase. No matter how far (they tw'o) may go, we w ill
simply keep on following (them).” So they continued to go slowdy.
164
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
qxenk'sal'xa Is uowa'hayu, k'is hl'k'e tk'ala'saltxam as le'wl'.
Temun/hu ats-mu'tsk’ ak’*aux 'Liya5 xus nl'i I'ldistal. Tsaa'mE
hl'k'e nl'sk'ik's ayal'. Las qaa'tsE, te'mlta 'Liya5 iml'stal as nu'ns.
Te'mltaux 'Liya5 nl'i llll'daux as plui'sk’ aux.. “K*-Llya5 qaa'tsE
5 k'is yuxe' kuli'n tsl'tsik' !.” K’iLxa'ts 'Liya5 laa tskwal'LX. “K'il
hl'k'e maa'lk'sta muqwa'mauxam. K'-Llya5 qaa'tsE k'is hlnhun/
Lqa'lhlyusxam. La/tEq-E'n tsa5tl Inu'nsisxamsk' , tem k'-Llya5
na'mk' wl'll?” Temi'Lx mun/hu minstal' Is xa'mEt-s-le'wI', mis
mun'hu qamll'. Temun/hu xa'mELl ats-mu'tsk' ak' temun/hu ma'-
10 yExa, na'mk’ siLx Lqa'lhlyusxam.1 K4lx yolalsxal'm mun'hu,
na'mk' sinx k'eal' Inu'nst. “Nl'tsk'-auk'-s'n mun'hu pstin k'a'ltsu?
'Liya5 na'mk' nu'ns. 'Liya5 na'mk' iml'stal nu'ns. Las qaa/tsE te'mlta
'Liya5 iml'stal as nu'ns.” K'inx yo'kdsxalm mun'hu. “K' in 'Liya5
na'mk' Lowa'stauwl tas nu'ns. K'in k’eal'mi, tsaa'mEn hl'k'e
15 nl'sk'ik's ayal'.” Temun'hu mEya'saux ats-mu'tsk* ak' . “A'a,
i'mstauk’ sin hai"5 tEqwo'n. Tsaa'mEl hl'k'e nl'sk'ik's ayal'.
K'-Llya5 qaa'tsE k'is yuxe' sin tsl'tsik’ ! tEqwo'n. Yuxe'tsx tEsi'n
mi' lax.” Temun'hu ma'yExa ts-ha'at lak'aux. “K'il tai5 Is xa'mEt-
s-pl'tskum qalpa'a qomlyu'Ll.” Temi'Lx mu"'hu k'e'a imstl'nx.
20 Lqalhl'yusxaux mun'hu atsqxen'sk'iLx. K'-Llya5 qalpal' pxamintxl'
as tsqen'x. K'eal'xaux. Temi'Lx hl'k'e muqwa'maux. Temi'Lx
mu"'hu pilal', temun'hu ma'yExa ts-ha'at lak'aux. “K'in k'eal'm
mun'hu. K'il mun/hu Lxaal'.” Temi'Lx mun'hu pilal', temi'Lx
mu"'hu k'im yo'lalsxal. “ 'Liya5 na'mk' iml'stal as nu'ns. Hak’i'ms
25 hl'k'e xe'iLk'et-s-nu'ns, k'il l'lnllts qwamIyun/Ll. Tsaa'mEn hl'k'e
nl'sk'ik's ayal'. Las qaa'tsE te'mlta 'Liya5 na'mk' iml'stal. Tsaa'-
mEn hl'k'e qaa'tsE pihal'.” Temi'Lx mun'hu qamk* Il'yEmxa.
“K’ii-axa mun'hu xaml'mi.” Temun'hu mis qaI'-slo; temi'Lx-axa
mun'hu xaml'xa.
30 Temi'Lx-axa yalsal'xa. 'LaLxlya5 imstl5t ts-ha'ldEmxusk' , hl'k'e
Itsa'mslyu ts-ha'ldEmxusk'. Munlil' sudaa'stit-s-pl'tskum misi'Lx-
axa mEyala'sauxa. Lx-axa mEya'xauxam. Ts-mEqami'ntisk’ tas
nu'ns. K'-mun'hu ma'yExa ats-ha'at lak’aux. “K'il-axa yalsal'mi.”
Temi'Lx mu"'hu k’e'a imstl'xa. Temun'hu xa'mELl ts-mu'tsk’ak’ .
35 “Mun'liln hl'k'e qaa'ltE Lhaya'naux as nu'ns.” Temi'Lx-axa niE-
tsqunkwal' 2 hak’nl'k'eai 'k'asi'Lx aya'saltxa. K’-Llya5 qaa'tsE
k’iLxa's-axa mu"'hu wll ts-Itsal'sk'ik's. Temi'Lx mun'hu tsqunkwal'
ts-Itsal'sk'ik'siLX. TemiTx-axa mun'hu tsqe'wiLx ats-kwI'sk'iLx.
Temi'Lx-axa mu"'hu wl'lx ts-Itsal'sk' ik' siLx. Temi'Lx hl'k* e hamstl5
40 tqe'tqalLl 3 atsa'sidok’ iLx.4 Hl'k'e hamstl5 wa5 ts-Lo'sink' atsa'si-
dok'iLx.5 Temi'Lx mun'hu Lxal'nx.
Temun'hu tsqa'mtllyu.
1 Smith failed to record the words of the speaker.
2 Contracted from mun'hu tsqunkwal' .
3 Reduplicated stem tqlh- to cry.
4 Simplified for ats-tsa'sidook'ihx.
6 As a token of mourning.
ALSEA TEXTS AND MYTHS
FItACHTENBERG]
165
Wherever (those elks) went down the mountain, (their hoofs) would
simply tear up the ground. Now their (dual) younger brother was
not saying anything at all. lie just went very far. Even for a long
time (before) did not an elk act thus. However, he was not saying
anything to his two companions. “It will not be long before our
arrows will give out.” Still they did not hear anything. “We will
keep on following slowly. Probably it won’t be long before he will
become tired. What, truly, manner of elk is it that will never
stop?” Then they camped at a certain place when night came.
Then one of his younger brothers said, after they became tired:
“What (thoughts have) you two in your (dual) hearts? It (could)
never (be) an elk. Elks never acted like that (before). Even for
a long time did an elk never act thus.” (Thus) they were continu¬
ally talking among themselves: “I will never follow that elk (to the
end). I am going to give up; I went very far (already).” There¬
upon his younger brother said: “Yes, this is my opinion (also). We
have gone very far. It will not be long before my arrows will give out.
My lunch is gone.” And now spoke their (dual) elder brother,
“W e will again follow him for only one day.” Then, verily, they did
so. Their (dual) dogs became tired. The dogs were not going to
hunt any longer. They two quit. Then (only the hunters) kept on
following (the elk). At last they sat down, whereupon their
(dual) elder brother said: “I am going to quit now. We will now
give up (the chase).” Then they sat down and began to talk there
among themselves: “Never before did an elk act like that. If it
had been really an elk, we would have overtaken it long ago. I
have gone very far. Even way back (within the memory of men)
did not (an elk) act thus. I have been gone (from home) for a long
time.” And then night, came upon them. “We will turn back.” So
after daylight appeared they turned back.
Now they were going home. Their appearance was not the same;
their looks simply became different. Perhaps for five days they were
going home. They kept on going back. Many elks (they saw on the
journey homeward). Then their (dual) elder brother said: “(Never
mind these elks). We are going home.” Then, verily, they did so.
Then one of his younger brothers said, “It seems as if am looking
continually at elks.” Now at last they approached the place from
which they had started out. It was not going to be long before they
were going to come back to their home. Finally, they came close to
their house. Now they came back to their canoe. Now they came
back to their house. And all their wives were simply crying. The
hair of each of their wives was gone. Then at last they gave up
(the chase).
Now at last it comes to an end.
166
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
14. The Lost Seal Hunters 1
5
10
15
(Told by William Smith in 1910)
Na'mk' mis LEya'tsit sill'kwEx kwas Qtau',2 xe'Lk'it-s-Itsal's tem-
axa xe'Lk'it-s-kwu k'iLxa'ts ya/tsx qaml'ntELl LEya'tsisalxa/mtELl3
kwas Qtauk Temi'Lx hl'k'e qaa'ltE ya/tsx I'mstE. K'Ets hl'k’e
hamstP tas laa tiwl't Pwantxa ^k’as kwh. K'Ets tl'ut Ihuna'tnx kus
tsuwl'x. Xa'mni ts-hln'q!ak’ Itlwl't I'wansxamsk' lt!a'xust!-
xasxamsk*.4 Mis hl'k'e tsaa'mE pa'Lk’st, iLlya£ na'mk' Lxwa/sal.
I'mstE tern I'stEkwal it la'xust !hix, na'mk’Ets lxw e 'Lxwa txaunx kus
ma'lkuts.5 Na'mk' Ets Itla'mslyu kus la'quns tem-axa kus tsuwi'x
tem-axa kus Lxama'nlyu, imstkt ts-mEqami'ntisk" k'Ets nha/-
ldEmxusx 6 qas xa'mEt-s-kwI£. Temau'x 7 mun'hu Alya6 qaa'tsE
LEya/tsit, k'au'xuts lui'lxasxa.8 “Hak’i'mstis 9 10 * Tiya^ hamstr
muill'waltxam/0 k'i'stis pl'tsllt !oxs. S 11 xanr tai£ muili'waltxam
is xa'mnl, k'ist hl'k'e pi'tsllt !oxs.” K’au'xuts I'mstE yo'latxa,
k'au'xuts mun'hu Itsai'.
Temun'hu mis qe'I s-le'wl', temun'hu hl'k'e wa£na' xo'dlyu Is
Lqe'tsit. Tas xa'mnl LEya/tsit tk'as k' III. Temau'x mun'hu Lkui'.
Temi'Lx mun'hu aya'yEm, temi'Lx mun'hu tsqunkwal' k’ Il'lik’s.
Lx-mun'hu mExa'yusxam ha'alqa. Na'mk' ELxats mun'hu wlll'yEm
k’ le'lik's, k'au'xuts xe'Lk’it-s-hl'tsLEm tslnsl'xa hak’EkwI'yauk’
k‘ ’e'lik's. K'au'xuts mun'hu Lohai', k'au'xuts tsuinxui'it !xa.
Iv'iLxa's mun/hu tk’I'yEmxus as xa'mnltsLo, k iLx-auk’ tslnsl
LqO'tsxak's 12 as xa'mnltsLo. K'au'xauk’s 13 mun'hu squll'm xeTk’-
itaux s-hl'tsLEm kwas haluwl'k'siyuku, k'au'xuts yull'lt !xa. “K*-
tau sis haihavaWELl haluwlk'sal'm, xas mun'hu Lxwe'tsi/7 K’au'-
xuts I'mstE yull'lt !xa. K'au'xuts sl'qultxa, k'au'xuts qlal'tsitxanx.
^ Temun'hu ma'yExa as xa'niELi. uAuli'x-au mun'hu haihaya£tELl.
Xa-qo'tsE mun'hu Lxwe'tsi.”. Temun'hu mis wl'lx haluwl'k’slyuk's,
temun'hii Lxwe'tsinx qo'tsE. Temau'x-axa mun'hu ayal' as kwl'k's.
Xe'iLk'e miltqal'sEx kus xa'mnl. K’iuxa's mun'hu aya'yEmxus.
K'au'k'Ets mun'hu plui' as qa'tlou ts-hl'tEk*. Te'mlta iLlya£
qaa'tsE mis LEai'sunx as la'quns jk'ya'xau. K’Ets qauxa'nk’s tpal'
ha'k’as14 k'i'lu. Las i'La au'lik’s, te'mlta i'stik’ I. K’-k’u'ku-slo
ayal'm as xa'mnl. “MExai'sxail!.” Temi'Lx mun'hu k' e'a. Temi'Lx
tsqunkwal'nx as la'quns. K'Ets hl'k'e xu'sl o'xwal as xa'mnl
20
30
1 See note 5, p. 158.
2 A rock in the Pacific Ocean, some S miles north of the present town of Newport.
3 Its • TO LIVE.
4 t la'xust! rope.
6 This story would make it appear as if the Alsea Indians occasionally engaged in actual whale hunting.
8 hd'ldEmxus looks, property.
7 Smith was not sure of the exact number of the hunters.
8 For lEyo'lxasxa.
9 hak'ims + -st.
10 For mEwlll’waltxam ; wil- to kill.
Footnotes continued on p. 167.
FRACHTENBERGJ
ALSEA TEXTS AND MYTHS
1C)
i
14. The Lost Seal Hunters
When all lived together at Seal Rock, those who lived in former
days severally at Seal Rock, (had) two houses and two canoes. Thus
they always lived like that. (They) were habitually making all softs
of things for those previously mentioned canoes. Ropes were usually
made. Ropes were made of the sinews of seals. Since (those sinews)
were very strong, (the ropes) never broke. For that reason were such
ropes used, whenever a whale was being speared. As soon as a pole
was finished and also a rope, as well as some killing tool, such a number
(of implements) would be the property of one canoe. And now (there
were two people who) were not living (there) long when they two
talked among themselves. “ Should both of us two not kill habitually
(a seal), we two will divide mutually (our catch). If one (of us) only
should happen to kill (a seal), we two will simply share mutually (in
the catch) .” Thus they two were habitually talking while they were
staying (at Seal Rock).
Now (one day) after daylight appeared, the wind just disappeared
in the morning. Seals were staying on that previously mentioned
rock. Then they two launched their canoes. And then they went
in canoes and came close to the rock. They were going, to paddle
quickly. Now when they came in their canoes to the rock, two people
jumped on the rock from inside the canoe. Then they two climbed
up and began to coax each other (to throw the spear). And then
some big seals raised themselves (and) those large seals were about to
jump into the ocean. Then the two people took positions at the
mouth of the river (and) said to each other, “Only when (a) big (seal)
will come into the mouth of the river, then shalt thou spear him.”
Thus they two were talking to each other. They two were standing
(there); they two were counting (the seals). And then one of them
said: “A big one is coming this way now. Now thou shalt spear
him.” So then after (the seal) arrived at the mouth of the river, he
speared him. And then they two went into the boat. The seal had
a carefully (planted) wound. Now they went by means of (their)
canoes. Then he who had charge of the harpoon stood up. Verily,
(it was) not long before the pole was seen as it kept on going (into the
body of the seal). (The seal) jumped upward from the water.
Although (the seal was going) very far, nevertheless (the pole) was
sticking out. That seal was about to go in a southerly direction.
“Let us paddle!” Then, verily, they (did so). Now they began to
come close to the pole. The seal floated up just a little from the
11 Abbreviated for sis.
12 qalo'sik-s into the ocean would have been more proper.
13 k'is -Y -aux + -xuk\
11 The prefix hair- has been transposed here from the following noun*
5
10
15
20
25
30
35
168
BUREAU OP AMERICAN ETHNOLOGY
[bull. 67
hak’i'lu. Misi/Lx mun'hu tsqwa'nku£yal'nx as la'quns, Lpo'Lxamt-
auk" 1 as qa'tlou ts-hl'tEk*. Tsqunkwal'xaLx mun'bu as xa'mnlk's.
“Yu'ltEl!.” Xa'met-s-hl'tsLEm k’Ets hl'k'e qaa'ltE I'ldistal.
Temi'Lx mun'hu mEtsqe'wuLx as la'quns. K Ets xu'si hl'k'e o'xwal
as xa'mni. Temi'Lx mun'hu tsqe'winx. Temun'hu qtla'lnx as
la'quns, temun'hu Ik' lo'qutiLnx. Temun'hu Loqudl'xa tas hl'k’e
tsaa'mE tskwal'Lx lt!a'xut is xa'mni. Temun'hu k’ lo'qutlyu'Lx.
^lya6 xu'si qaha'lk'saxa as xa'mni, hl'k'e ya'xau tslal'qa. “ iLlya£
iml'stal as xa'mni, mis hl'k'e tsaa'mE nl'sk'iks ayal'.” K'Ets
l'mstE lEyu'llnx. K'sts hl'k'e xu'si uxui' as xa'mni. K'Ets huya*
xu'si tsquna'kulnx, na'mk' Ets oxui'. Hlya2 na'mk' imi'staltxa.
K'Ets mun'hu txwayu'lnx. Lpu'Lxamt-auk’ 1 as Lxama'nlyu ts-hi'-
tEk‘. K’ELxa'ts mun'hu tsqunkwal'nx. iLiya£ xu'si o'xwal.
Te'mlta ml'kukwaux 2 as pl'tskum. PEnqal'lnst 3 mun'hu as
xa'mni. Nl'sk'ik's hl'k'e tsaa'mE ayal' tas xa'mni. iLlya£ na'mk*
imi'staltxa. Tsqa'mllyu s-leVi'. Klya2 na'mk' qahalk'sa'xa as
xa'mni, hl'k'e tslal'qa ya'xau. K'Ets xu'l! hl'k’e aull'unx. K'is
mun'hu k'i'mhak’s Lxwe'stoxs.4 “Ts-yal'tsxatisk" huyaM,” ts-
Ildl'sk* as mElana'stlyu. “Nl'sk'ik'siL mun'hu ayal'. Lillya£ na'mk’
k’ Ixautal'Ll,” ts-ildl'sk' as mElana'stiyu. Haa'tsE pELxwe'Lxwatx-
aunst as xa'mni. “K'-auk' iLlya£ lla'tstau pin k’a'ltsu.” Ts-ildl'sk’
ats-mELana'tstlyuk'iLx. “K'-qa£ na'k's ayal'm tas xa'mni,” ts-il¬
dl'sk' ata's nEqa'txa ik'as tsuwl'x. “K’-Llya£ k' Ixautal'nii,
nl'sk’ik’sil mun'hu aya'yusEmtsx qata's xa'mni.” Temun'hu
qamll'xa. PEnqal'lnst mun'hu as xa'mni. “Ts-yal'tsxatisk*
huyaM iLlya£ na'mk' iml'stal.” Ts-lui'lxasxamsk’iLx. “K’-Llya£
k’ Ixautal'ln.” Temun'hu pilq lal'xa Is qamll's. “K’-llxusal'm ta£,”
ts-ildl'sk* ats-mElana'tstlyuk’iLx. PEnqal'lnst mun'hu as xa'mni.
“K’-auk’ Klya2 lla'tstau pin k’a'ltsu,” Temi'Lx mun'hu mua'-
txauxa. Temun'hu mEqel' s-le'wl', tern xa'mEt-s-hl'tsLEm tern
ma'yExa. “K’il tsqwa aya'yusEmts hak'inl'k’eai ik*ku's wlll'sal.
KTl k’i'mhak's tsqwa aya'yusEmts.” Temi'Lx l'mstE mun'hu
ma'yEx. “Mun'hu tsqwa k’e'a. NEqal'lst!.5 K'-Llya£ k' Ixaudal'ln.
K’il qa£ na'k's aya'yusEmts.” Ts-ildl'sk’ tsimlana'stlyuk'iLx. Tem-
un'hu k’e'a k'i'mhak's ayal', hak’inl'k’eai 4k’ as wlll'sal. Temun'hu
k'e'a k’i'mhak's ayal'. ^Nl'sk’ik'sin mun'hu ayal'. Wa£na' tsau'¬
wiyu, yuxe'tsx mun'hu tsau'wiyu. Hl'k’e ala'k'tutxa s-le'wl',
yuxe'tsx as tsau'wiyu.” Ts-ildl'sk' as mElana'tstlyu. “K’-qa
iltqal'sik's-slo k'is mun'hu wll?” Ts-lui'lxasxamsk’iLx. K'Ets
1 plu- TO STAND.
2 For mJEyiku'kwaui .
3 7lEq- TO HOLD.
4 For Lxwe'tsitoxs.
5 nEj- to hold; -al inchoative; -L indirect object of 3d person; -st imperative.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
169
water. Now as they kept on approaching to the pole he who had
charge of the harpoon stood up inside (the canoe). At last they
were coming nearer to the seal. “Let us get close to him!” One
man kept on speaking (thus). Now they continued to approach
the pole. The seal floated up just a little. At last they came
close to him. Thereupon the pole was hooked and taken hold of.
• And then he took it, who knew well how to pull a seal. Now he
took hold of it. The seal did not swerve (even) a little in various
directions; he just kept on going straight (ahead). “A seal does not
habitually act thus when he goes very far.” Thus it was said. The
seal floated up just a little. (However) he was not approached (even)
a little whenever he floated up. (No seal) ever acted like that. Then
he was pulled. He who had charge of the killing tool stood up inside
(the canoe). At last they began to come nearer him. (Still) he did
not float up (even) a little.
However, the sun was setting. The seal was (still) held on to. That
seal went very far. (No seal) ever acted like that. It became foggy
all over. (Still) the seal never swerved in various directions; he just
kept on going straight (ahead). (At last) he was come to a little
closer. He was going to be speared right there. “What do you
think of that?” (was) the chief’s remark. “We have gone far now.
We will never lose hold of him.” (Such was) the chief’s speech. In
vain they tried to spear the seal. “Your hearts shall not be little.”
(Such was) the speech of their chief. “(I) wonder where the seal is
going to go ?” spoke he who held on to that previously mentioned rope.
“He will not be let loose; that seal has gone with us to a far place.”
Then it began to get dark. (Still) they held fast to the seal. “ What
do you think of that? He never acted like that (before).” (Such
was) their talk among themselves. “He will not be abandoned.”
And then at night a mist arose. “Verily, it is going to rain,”
(such was) the speech of their leader. Still they held fast to the
seal. “Your hearts shall not be little.” So they kept on going.
Finally when daylight appeared all over, one man said: “He must be
taking us to the place from where that referred-to (seal) came. He
must be going with us there.” Thus they said now: “Now, verily,
it must be (so). Hold on to him! He will not be let loose. (I)
wonder to which place he is going with us?” (Thus were) the words
of their leader. And then, verily, (the seal) went there, whence he
came, as has been related before. Verily, he went there. “Now we
have gone to a far place. Gone are the breakers; the breakers have
disappeared now. It is just calm everywhere; the breakers have
disappeared.” (These were) the words of the leader. “ (I) wonder
at what place he is at last going to stop?” (Such was) their talk
5
10
15
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25
30
35
40
170
BUREAU OF AMERICAN ETHNOLOGY
[bull. G7
txwayu'lnx, te'mlta au'u kwas kwl- Lowa'txayu. Temun/hu k'i'-
mhak's Lxwe'Lxwatxaunx, sas mun'hu au'L Lowa'txayu. “ Yuxe'tsx
7 «y
mun/hu as tsau'wlyu.” Ts-Ildl'sk' as tas nEqa'txa ^'as tsuwe'x.
Te'mltaLx mun'hu k'e'a tsqunkwal' nak' jk‘as niEk* !e'lt s-le'wl'.
“Mun'hu ta£ k’e'a mu'kusEx I'ldistal I'mstE. K'-Llya£ qaa/tsE k'lis
wI'lsEmts.” Temun'hu maa'lk'sta ayal' tas xa'mnl. K'is mun'hu
ma'yExam as kwln/'ts!it. “Nl'sk'ik’siL aya'yusEmtsx.” Temi'Lx
mun'hu k'e'a tsqunkwal' nak' ik*as ya'tsx as xa'mnl.
Mun'llLx ya'xau Is xa'mEt-s-pI'tskum. Qlal'tsitxaunx. Mun/lil
Is xeYk’et-s-pktskum tem-axa xa'mEt-s-qe's. Temi'Lx mnn 'hu wl'lx
nak' %'as mEk' !l'lt s-le'wl'. Temun'hu ya'tsx tas xa'mnl mEqam-
i'nt. Temun'hu ma'yExa tsimlana'stlyuk'iLx. uK*-mun/hu k’ !xau-
tayu'Ll.” Te'mlta k'im ma'yExa ata's nEqa'txa jk‘as tsuwl'x.
11 Ylyah K'in iLlya£ na'mk' k’ !xautayun/Ll. Haua' ? Mis nl'sk'-
ik's aya'yusEmtsx, tem k'in k* !xautayun/Ll ? Iv'in iLlyae na'mk'
k* !xautayun,Ll, sin anal's. K'in Lxamna'a. Nl'sk’ik’s hl'k’e tsaa'-
ihe aya'vusEmtsx. I'mstE k’ins iLlva£ na'mk' k* !xautayun/LlY
K'is I'mstE Ita£ Ildl'm as kwln/'ts lit. Sa'smx mun'hu mua'txauxa,
hl'k'e yuxe'tsx as tsau'wlyu. K’-Liya£ qaa'tsE sis Lqe'lhlyusxam.
Temi'Lx mun'hu wl'lx as k* Il'lik’s. Temun'hu k'im maYlk'sta ayal'.
“K'in mun/hu Lxamna'a. Al'sins 1 Lxamnal'dI, k'ins k'i'stl, mis
tas hl'k'e tsaa'mE nl'sk’ik's aya'yusEmtsx.” Ts-lldl'sk'. Temi'Lx
mun'hu k'Isk'al'. I'mstE ts-qa'tsatisk’ 2 Kaixlya® nu'nsitxa. Te¬
mi'Lx mun'hu uxamnal'nx as xa'mnl. Temun'hu txwayu'lnx. Te-
mun'hu mEya'sauxa tsimlana'stlyuk'iLx. “K’-Lama'ln as tsuwl'x.”
Temun'hu k’e'a Lama'lnx.
Hl'k'eLx wa£ ts-nu'nsumxtalk’ as hi'tsLEm. Temi'Lx mun'hu.
ilui'xasxa. “Hak'Eni'k'eai ik,ku's mEpu'tlal kus pl'tskum, k’iL k'i'-
mhak’s aya'yEmxus. K’il qa£ iLlya£ lil'tslEmk's wll % ” Lxats
mun'hu I'mstE yo'la. “K'-auk" iLiya£ lla'tstau pin k'a'ltsu. La'xs
na'k'eai Ipildal'-slo, lis k' le'tsik’s wl'll, k’ lilta's-axa yalsal'm k' !e'-
tsaisl*.” Ts-lill'dausxamsk'iLx. Temi'Lx mun'hu k'e'a k‘ !e'tsik's
wl lx. YaLxIya* mun'lil hi'tsLEm Lowa'txayu as lil'tsLEm ik'ts-
k'al'sk'uxsk'iLx as hl'tsLEminx. Temi'Lx mun'hu wl'lx k' !e'tsik*s.
Temi'Lx mun'hu wl'lx haluwl'k* slyuk' s-uku; k'ELxa'ts yo'latxa.
Xa'mEt-s-hl'tslEm tern hl'k'e tsaa'mE mEla'nx liamsth intsk'I's.
Ylya£ na'mk' tahnuqwa. Qaa'ltE hl'k' e I'ldistal. Na'mk’ siLx mun'hu
qaa'ysm ik'as na'tk* i, tas LEya'tstiLx mun'hu wl'lx. Temun'hu siLx
wl lx LEya'tstik's, temi'ux mun'hii llu'lnx. “Ma'aiLl xwe'nayat-s-
hl'tsLEm.” Temi'Lx mun'hii ma'yExa. “Tsaa'mEn-u hl'k'e k'al'sk'-
1 Contracted for ais viisin.
2 A nominalized form of tlie adverb qaa'tsE long time.
FRACHTENBERG]
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171
among themselves. (The rope) was pulled, whereupon (the seal)
came close to the canoe. At then he was speared there, when he
happened to come close. “The breakers have disappeared now,”
(were) the words of the one who held fast to the rope. Then at last,
verilv, they came close to where there was a rocky place. “Why!
it is, truly, as thou didst say. It will not be long before he will stop
with us.” And now the seal was going slowly. Thereupon the
steersman said, “He went with us far.” Verily, they were at last
close to where yon seal was living.
They had been going for perhaps one day. It was counted. It
seemed (more) like two days and one night. And then they came
to where that previously mentioned rocky place was. Not many
seals were living (there). Then their chief said, “(The man with
the rope) will now let go of it.” But thereupon spoke he who held
fast to the rope: “No! I will never let him loose. Why? After
he went with me (so) far shall I let go of him ? I will never let him
loose, my friend. I am going to kill him. He simply went with me
to a far place. For that reason I shall never let him loose.” Then
the steersman likewise said thus. Now as they kept on going, the
breakers had simply disappeared. (Then) not long (afterward it
seemed as if the seal) were going to become tired. So then they came
to the rock. And (the seal) went slowly there. “Now I am going to
kill him. After I shall have killed him I will leave him, because that
one merely went with me to a far place.” (Those were) his words.
And now they were hungry. For such a (long) period they did not
eat (anything). So then they finally killed the seal, whereupon he
was pulled (close to the canoe). And then their chief kept on saying,
“The rope shall be cut.” Thereupon, indeed, it was cut.
The food of those people was simply gone. So then they began to
talk among themselves: “From where the sun usually rises we will go
in boats there. Are we then not going to come upon people ? ” Now
thus they were talking continually: “Your hearts shall not be little.
Even though (we may have come) somewhere (to) a bad place, we
will nevertheless reach the shore and will go back along the shore.”
(Such was) their talk among themselves. Then finally, indeed, they
reached the shore. Those people did not seem to look like people,
because of their privations. Now they came to the shore. And
then they came to the mouth of the river (and) they kept on talking.
One man (especially) was there who knew everything very (well).
He never kept quiet. lie was talking all the time. Then after they
came in their boats into that river, they arrived at people. And
when they came to the village they were (thus) talked (about).
“Perhaps (those are) people from across the ocean.” And then they
said (separately): “I am simply very hungry, my friend. For per-
172
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
itsxa, sin Itsal's. MunTiI Is xe'Lk'it-s-pi'tskum tem-axa Is xe'Lk'it-
s-qamll's ya'tsxan-auk’ ko'k11. Aya'salyusEmtsx xas xa'mnl nl'-
sk’ik’s.” Temi'Lx mun'hu ptl'lnx as nu'nsumxtELl. Temikx mun/-
hu nunsalk K'Ets I'ldistal atsimlana'stlyuk'iLx. “L-axa k* !e'-
5 tsaisl yalsal'm.” Temi'LX-axa k'i'stnx ats-kwl'sk* nak* X'as le-
ya/tsit sill'kwEx. “QanI'xaxmEla'nx sinleVl'-slo ts-la'nk’. Qtau'-
sl5 ts-la'nk' sin le'wl'. K’in-axa k’i'mhak's yalsal'm k’ le'tsaisl, sin
anal's. K'in-axa k’i'stl hak’In'k'I tEsi'n kwl£, sin anal's. MeII'-
lk'stan-u Is hain£ philkwlsal', sin anal's.” K’-I'mstE I'ldistaltxam
10 ts-hl'tEqlnsk’ atsimlana'stlyuk'iLx. Temi'Lx-axa mun'hu yalsal'
k’ le'tsaisl. Hlnsk* ts-mEqami'ntisk' tas pl'tskum sa'siLx aya'salyEm
ku'kwaisl, tem imstl£tit-s-pl'tskum siLx-axa yalsal' k' le'tsaisl. Aa-
LxIya£qaa'tsE LEyala'saut, temi'Lx-axa mun'hu wl'lx. Hi'k* e hamstl£
wa£ ts-Lo'sink* ats-hl'tsLEmk'iLx, siLx-axa mun'hu wl'lx. K'inx
15 mun'hu tqe'tqallltxa ats-hl'tsLEmk’iLx, siLx-axa wl'lx mun'hil.
Hl'k'e hamstu wa£ ts-Lo'sink* tas hl'tsLEm. Temi'Lx-axa mun'hu
wl'lx ts-Itsal'sk'ik’s.
TemiU'hu tsqa'mtllyu. Iml'staltxaLx kus Qtau'tESLEm, qaml'-
ntit-s-liI'tsLEm. I'mstE tai£ mun'hu.
15. The Dreamer
(Told by William Smith in 1910)
20 Xa'niEt-s-hl'tslEm tem suu'lhak* !ltxa Ilsll'ts. Na'mk’Ets ats¬
k'al'xa, k'Ets hl'k'e qaa'ltE k’i'mhak’s 1 silk’ !uin/xa. Hamstk hi'k' e
tas intsk’I's silk' !uin'x, na'mk'Ets atsk’ai'. Na'mk' niEsun'lhak' !l
I'mstE, tem Alya2 na'mk* Ila'tstau ts-k’a'ltsuk* . Na'mk'Ets atsk'¬
al'xa, k’is qaa'ltE hl'k'e LEai'sI as nu'ns. “K’i'msxas2 tqaia'ldl
25 hamstP hl'k'e intsk'I's, xas hl'k'e qaa'ltE Lhaya'nautEmts qwon,
na'mk* sxas a'tsk'altxam. K'in qan ihl'yEm hamstu hl'k'e intsk’I's.
Xa-hl'k’e hamstk intsk'I's LEmla'ntl. Xa-Alya£ u'k’eai llll'dauwl,
na'mk' sxas a'tsk'Exam3 qwo'nhak's.” Na'mk'Ets atsk’al', k‘is
hl'k'e hamstk LEai'sI tas hl'tEslEm. Hamsti£ intsk’I's Lhilkwal'-
30 siinx, na'mk'Ets atsk'al'xa. “Xa-xe'llk’e lhaya'nausxam. Na'mk’
sins ihl'yEm antu'u qaqa'n, xas hamstu intsk'I's mEla'nl.” Na'¬
mk'Ets lla'tEx ik’as Itlawa'It, k'is hl'k'e qaa'ltE qo'tsE qauwal'sEX.
Alya£ u'k'eai lill'daux. Las mEqami'nt ts-hl'tsLEmk’ , te'mlta
Alya£ lill'daux ts-hl'tslEmk* . Alya£xu'sl Ila'tstau ts-hain'k*-auk* .
35 TsaNmauk' hl'k'e iua auT-auk' ts'haink* .4 “Mun'hu a' qwon was k'in
hl'k’e hamstl£ intsk'I's LEmLa'ntI ? ts-hain k’-auk' . Ix'Ets iLlya£
u'k'eai lill'daux, na'mk'Ets atsk'al'xa. K'Ets mun'lil hl'k’e kus
hl'tslEm lill'daux, na'mk’Ets atsk'al'. IAauk' 5 Lauwa'ixamt 6 ts-
1 Literally, “thereto, toward there.”
2 k’i'msis + -x.
3 Literally, “sleep.”
4 Literally, “very near inside his mind.”
5 Contracted for V La-auk' .
®auL near; iia auL-auk * Is hains to be exceedingly glad.
FRACHTENBERG]
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173
haps two days and likewise two nights did I stay in the ocean. A
seal went with me to a far place.’’ Thereupon they were given some
food. And then they began to eat. Their leader would say, "We
will go home along the shore.” Then they left their boat behind,
where those people who were mentioned before were living. “Thou
knowest the name of my place. The name of my home is Seal Rock.
1 am going to go back there along the shore, my friend. I am going
to leave behind my canoe here, my friend. I met with bad luck,
my friend.” Thus their leader was telling what had befallen them.
Then they went back along the shore. As many days as they trav¬
eled in their boats on the ocean, they (spent) the same (number of)
days (upon) going back along the shore. They were not going back
long when at last they arrived home. The hair of all their people
was simply gone when they came home. Their people were crying
when they came home. All those people had lost their hair. Now
at last they came back to their home.
And now it ends. Thus the Seal Rock people always acted, the
people (of) long ago. Thus only now (it ends).
15. The Dreamer
Long ago one man was dreaming. Whenever he fell asleep, he
would just always dream in a certain way. Of all sorts of things he
dreamed whenever he fell asleep. Since he continually dreamed thus,
his heart was never little. Whenever he fell asleep he would just
always see an elk (in his dream), who was habitually telling him (thus) :
“Shouldst thou simply want all sorts of things, thou shalt continu¬
ally look to me (for them) whenever thou wilt sleep. I will give thee
all sorts of things. Thou shalt just come to know everything. Thou
shalt not tell it to anybody when thou shalt be dreaming about me. ’
Whenever he fell asleep, that person would just see everything. All
sorts of things were being done whenever he slept. “Thou shalt
always take good care of thyself. Since I am going to grant thee
those (things), thou wilt come to know all things.” Whenever he
joined those who were playing, he was always first (among them).
(However) he did not customarily tell anyone (how he obtained his
prowess) . Although his people were many, still he did not habitually
tell it to his people. His spirit was not small (even) a little. He was
merely very glad in his mind (as he thought). “Now am I (not)
goingtobe the onewhowill just know all sorts of things?” (Such were)
his thoughts. I fe never told anyone whenever he slept (and dreamed).
(His guardian spirit) habitually spoke to him just as if it were a
person whenever he fell asleep. His mind was exceedingly glad.
174
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
5
haink'. “Mun'hu a' qwon was k'in limla/nti hamsti® intsk’i's.” —
“Na'mk’ sxas LimLa'ntEmts qwon, k’is hamsti® hi'k’ e iaa a'it ni'xak’s.
A^'qayu k'is hi'k'e a'it ni'xak’s, nu'nsumxtELi k‘is hi'k’e a'it ni'-
xak’s. K'in qaqa'n KtEm. Hamsti® hi'k'e intsk’I's k’in qaqa'n
i'*tEm. Xa-xe'iLk’ e Lhaya'nausxam. Xa-hnya® u'k’eai lili'dauwi.
K’in hi'k'e qaa'ltE Lhaya'naudu qaqa'n.” Na'mk’Ets atsk’ai', k’is
hi'k’e qaa'ltE I'mstE sun'lhak’ letxam. Temun'hu k’e'a Ihilkwai'sEx
qas hi'tslEm. I'Lauk’ Lauwa'Lxamt ts-haink‘, sas k' -hi'k’e hamsti®
intsk’i's limLa'nti. “Mun'hu a' qwon was k’in hi'k’e hamsti® in-
10 tsk'i's LimLa'nti?” — “Xa-Kiya® na'mk' ha'alqa p h'xamts, na'k’eai
k’in ya'tsx. Na'mk’ sins tqaia'ldu, k’xas jk’ ta'mEng’ink’ ayai'm
qwo'nhak’s.” Na'mk’Ets atsk’ai', k’is mun'lii hi'k’e qas hi'tslEm
lili'dauwi. “K'in qaa'ltE hi'k’e Lhaya'naudu qa'qan,” tsimysai'sk*
qas siU'lhak’ !iyu. “ Na'mk' sins ihi'yEm qaqa'n, k’au'k’s hi'k’etsaa'-
15 rnE pilskwi®st xam k’a'ltsu. Xa-Kiya® na'mk’ haa'lqa p le'xamts.
K’ -tai® sins tqaia'ldu, xas mun'hu ik’ ta'mEng’ink’ p h'xamts.”
I'Lauk’ lauwa'lxamt ts-haink’ as hi'tslEm. Na'mk’Ets atsk’ai'xa,
k’is mun'lii hi'k'e ya'tsi k’im Lhaya'niyaisk’ d K’au'k’Ets It la'xsalx
ts-haink* qas hi'tEslEm. “La'tqin a' ha'alqa k’i'mhak’s wil?”
20 Hamsti® hi'k’e intsk’i's k’is Lhaya'ni, na'mk’Ets atsk’ai'. K’-Liya®
qad'tsE k’is mun'hu tsqa'mt hyusxam. Lla'tqaisxamst-auk’ ts-haink’
as hi'tEslEm.
Is xa'niEt ts-atsk’ ai'sk’ tern haink* Kiya® Lqdii'tsxa. K’-Liya®2
qaa'tsE k’is2 mun'hu ayai'm. K’-mun'hu tsqe'yEmxus iLiya® qaa'-
25 tsE. K’-yasau®ya'a ts-hi'tslEmk’ .3 “K’-Liya® qaa'tsE pins 4 k’i's-
tu.” Yuxwi'st hi'k'e ts-hi'tslEmk’ tern LEya'saux. “K’in Kiya®
qaa'tsE ya'tsi, k’i'pin k’i'stu. K’in ayai'm pxami'nt.” — “Xa-na'-
k’s-E'n ayai'm?” — “A'a, k’in pxami'nt ayai'm. La'xins 5 pihai'mi,
p-Liya® na'mk- ha'ntlaits.” TsimyEai'sk’ ts-hi'tslEmk’ . “K’i'-
30 msins Kiya® hilkwisa'a, xas Yiya® Lhaya'ntEmts data's le’wi'.”
K’-i'mstE lili'dauwi ats-hi'tslEmk’ . “Xa-Yiva® u'k’eai lili'dauwi.
la'xins qaa'tsE pihai'm.” K’-i'mstE lili'dauwi ats-hi'tslEmk’. Te-
mun'hu qainhai' pxami'nt.
K’-mun'liu ayai'mi. K’-Liya® laa Lhaya'ni xu'si, mis mun'hu
35 ayai'xa. K’-mun'hu mEya'xauxam. Ni'tsk’Ets 6 LEya'saux ats-
sun'lhak’ !ik’,7 tern mun'lii hi'k’e qo'tsE Lliaya'nix. Temun'hu
niEya'xauxa. Tai® mun'liu Lahai®t! temun'liu uhaya'nix. Na'mk’ s
minstai'xa, temun'hu atsk’ai'xa. “Xa-Lxu'yEmts mun'hu dUanhu'u
’k’ta's pi'tskum.” Temun'hu mis tk’i' is Lqe'st, temun'hu ayai'xa
1 Literally, “his vision.”
2 The future elements do not impart here a strict future sense.
3 Singular instead of plural.
4 Simplified for k'i'pins ; k’is+-p+-n.
5 laxs + -n .
6 Contractedt’ or nVtsk' k’Ets.
7 Contracted for sun'lhak' Hyuk’ .
FKACHTEXBERG]
ALSEA TEXTS AND MYTHS
175
‘‘Now am I (not) going to be the one who will know all sorts of
things? " (His guardian spirit told him.) “After thou shalt come to
know me, all things will simply he easy for thee. (The acquisition of)
dentalia shells will just he easy for thee; (the obtaining of) food will
just (come) easy to thee. I am going to grant thee (this power).
1 am going to grant thee all sorts of things. Thou shalt continually
take good care of thyself. Thou shalt not customarily tell it to any-
body. I will always look out for thee.77 Whenever he fell asleep, he
would always he dreaming thus. Thereupon that man did as (the
spirit told him). He was exceedingly glad because he was going to
know everything. “Now am I (not) the one who will just know
everything V1 (Then the spirit told him): “Thou shalt never come
to me right away where I am staying. When I shall want thee, at
that time thou shalt come to me.” Whenever he fell asleep, (his
spirit) would continually speak to him just as if it were a person. “I
shall always look out for thee/7 (those were) the words of the spirit.
“After I shall have given thee (the power), thy heart will habitually
be very strong. Thou shalt never come to me right away. Only if
1 should want thee, shalt thou come to meat that time.77 The man
was exceedingly glad. Whenever he fell asleep, it seemed as if his
guardian spirit were always staying with him there. That man was
habitually revolving in his mind, “In what manner can I‘ arrive there
right away?77 lie habitually looked at all sorts of things whenever
he fell asleep. Now not long (after this, his waiting) was going to
come to an end. The man was glad in his own mind.
Once upon a time after he fell asleep he almost did not wake up.
Then it was not long before he was going to go. (His waiting) was
about to come to an end not long (afterward). (Then) he said to his
people, “Not long (after this) I am going to leave you.77 To his own
relatives he said then (thus): “I am not going to stay here long; I
am going to leave you. I am going hunting.'7 — -“Where wilt thou
go?77 — “Oh! I shall go hunting. Even if I should be absent (for a
long time), you shall never wait for me.77 (Thus was) his speech
(to) his people. “If I should not do it, thou shalt not look for me in
this world.77 Thus he constantly said to his people, “Thou shalt
not tell this to anybody, even if I should be gone for a long time.7’
Thus he continually spoke to his people. Thereupon he made ready
to (go) hunting.
He was about to go now. He did not sec anything at all as he
started to go now. So he kept on going. Whatever his dream had
been telling him, just these (things) he seemed to be perceiving.
So then he kept on going. And then he saw deer only. When¬
ever he camped he fell asleep (dreaming that his spirit spoke
to him thus), “Thou wilt at last find me on this here day.'7 So after
he awoke in the morning he went to bathe. And after he ceased
176
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 07
Lun'tsit. Temun'hu mis k' a/tEx Lnu'nst, temun'hu xe'tsuxu, temun/hu
ayal'xa. Te'mlta iLlya£ qaa'tsE ya'xautxa, temun'hu tsqe'wiLx as
nu'ns ts-yai'xaltExk’ . Temun'hu ustal'nx. Ts-hamstl£t latisk’ as
nu 'ns ts-yai'xaltExk’ . Temun/hu wastau£yal'nx. “Iv-qa£ na'mk’
5 sins mun'hu Lqwa'mlLl?” Temun/hu niEya/xauxa. K'Ets hauwl'i
hl'k’e sau'lta. K'-mun'hu yaxaikya'a. K’Ets hauwl'i hl'k’e
tl'k’sal. K'Ets mun/hu tsqe'wuLx. Xam£ tan as nu'ns, ts-haihaya£-
tisk' tas nu'ns. K’-mun'hu yaxau£ya'a. Is Lxatowal'-slo k’is Liya5
halnk’ Lxu'yuxutaldu ts-yai'xaltExk’ . K’-mun'hu yaxainya/a.1
10 K’Ets hl'k’e sau'lta mEla'ntELi. “K'-qa£ iltqa£at sins mun'hu
LEai'sI?/’ ts-hain/k’-auk’ as hl'tEslEm. Mun'lil hl'k’e Lhaya'nlx as
nu'ns. Temun'hu wastau£yai'nx. MEla'nx mun'hu nl'tsk* llli'daux.
“Ta'niE hl'k'emEqami'ntit-s-hl'tslEm,” ts-mahai'xasxamsk’ -auk’ ts-
haink’. Te'mlta iLlya£ qaa'tsE mis mun'hu tskwayu'Lx as k€i'xu.
15 K’-auk’ txa'a ts-haink’ qas hl'tslEm. “Mun'hu tsqwa tsqunkwal'.”
K'-mun'hu maa'lk’sta mEya'xauxam. K’au'k’Ets I'mstE ts-haink’ .
“K’-qa£ iltqa£at sins mun/hu LEai'si?” Te'mlta Klya* qaa'tsE mis
mun/hti LEai'sx. K’-Lhaya'nauwl mun'hu, mis LEai'sx as nu'ns.
Hak’in/hi tai£ ts-k’aya'slyuk’ tk’as nu'ns. Temun'hu mis LEai'sx,
20 ‘Lauk’Iya6 t Ixayu'Lx *k* ts-haink’ , k’-ltsi'k’ lyal.2 Temun'hu ayal'
as nu'ns. K’-spai'dl na'k’s k’as sun'lhak* !l. 3 K’ -k’i'mhak’s spai'dl.
K’ -mun'hu mEya'xauxam. Temun/hu yEku'kwi 4 as pl'tskum,
k’-mun'hu qamk’ Il'yEmxus. Temun'hu minstal'xa. MEla'nx mun'hu
k‘-laa niEhllkwal'sI qas nu'ns. Temun'hu mis atsk’al'xa, temiU'hu
25 silk’ Ini'. MEla'nx mun'hu ni'i lill'dau qas nu'ns. “K’in spai'du
k’i'mhak’s nak* kus Itlawa'It sill'kwEx. K’in k’i'mhak’s spai'du.
Xa-iLiya£ Lxaa'yExtayEmts.5 La 'ns 3 ni'sk’ik’s ayal'm, xa'ltas 7
hl'k’e qaa'ltE LOwa'stautEmts. Tqaia'ldxax hl'k’e liamstn kus
intsk’I's. K'in k’i'mhak’s spai'du nak’ kus Itlawa'It sill'kwEx.”
30 Temun'hu mis qe'I s-le'wl', k’-ltui'mi. Lau'k’Iya® tla'xsalx ts-
haink’. Iv’-hi'k’e tai£ qaa'ltE Ik Iwa'nltxam. Temun'hu k’e'a I'mstE
phllkwai'sEx. Qaa'ltE hl'k’e Lhaya'nlx, mis qwa'mauwlLx. Temun'-
hu qwamauyu'Lx. “K'in k’i'mhak’s spai'du nak* kus Itlawa'It
sili'kwEx.’ ’ Lla'tqalsxamst-auk* ts-haink‘ as hl'tEslEm, mis k’-
35 hamstl£ intsk’I's LiniLa'ntl. Tem-auk’ hl'k’e tsaa'mE la'tqalsx
ts-haink’, mis k’-hamstl£ limua/ntl tas intsk’I's.
Temun'hu k’i'mhak’s spai'tx qas nu'ns. Te'mlta Tlya2 qaa'tsE
mi'saux mun'hu tsqunkwal'. “K’-auk’ iLlya£ qe'lhya xam k’a'-
ltsu!8 La'xstis 9 Tlya2 ha'alqa wll hl'tEslEmk’s, k’-auk' iLlyae
1 N ote tie frequent use of the future tense in an aoristic sense.
2 For k'-ltsl'k'Ji; tsh •/- to shoot.
2 Abbreviated from sun'lhak' Fitxa.
4 Abbreviated from yEku'kwlxa.
5 Simplified from LELxaa'yExtayEmts ; Lxaa'yEX- reduplicated stem Lxai- to give up.
6 Ids + -n.
7 Abbreviated from k'E xa'ltas; k'is + ltd + -x.
8 Literally, “Shall inside not tire thy heart.”
9 laxs + -st.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
1 Hh
17 (
bathing he started out and went on. But he was not going long
when he came upon the tracks of an elk. Thereupon he followed
them. (Those) were the tracks of a very large elk. So he con¬
tinually followed them. “(I) wonder whether l am ever going to
overtake him?” And then he kept on going. (The tracks) were
still fresh. So he kept on going toward them. (The elk must have)
just recently gotten up. And now he was coming nearer. (There
was) only one elk, an elk of a (very) large size. So he kept on going
after it. Sometimes he would almost not find the tracks (of the elk).
Then he continually went after it. (Those tracks) were really fresh.
“(I) wonder what (he will look like) when I will see him?” (were)
the thoughts of the man. It just seemed as if he saw the elk. So
then he kept on following him. He knew now what (his spirit) had
been telling him. “It seems as if many people (are here).” (Such
were) his own thoughts. Then (it was) not long when at last he
heard some (noise in the) brush. The man was thinking in his
mind, “He must be approaching now.” So then he kept on going
slowly. Thus (he thought in) his mind, “(I) wonder what (he will
look like) when I should see him?” But (it was) not long before he
perceived him. Then he kept on looking at him (carefully) after he
espied the elk. That mentioned elk had a horn on one side only.
So when he saw him he did not think in his mind that he was going
o o
to shoot at him. Thereupon the elk started to go. He was going
to take him to the place of which (the man) had dreamed. He was
going to take him there. Now he kept on going. And then the sun
went west, and night was about to overtake him. Thereupon he
camped. He knew now what the elk was going to do. So after he
fell asleep he began to dream. He knew now what the elk had been
telling him: “I will take thee there, where everybody is playing.
I am going to take thee there. Thou shalt not cease (following) me.
Even if I should go far, thou shalt nevertheless follow me continually.
Thou desirest (to know) all sorts of things. I will take thee where
everybody is playing.” And then when daylight appeared, he began
to bathe. He did not think (of anything) in his mind. He just
kept on smoking. Now, verily, thus he acted. He just always
looked (for the elk), as he kept on following him. And then he con¬
tinued to follow him. ‘ ‘ I shall take thee where everybody is playing.”
That man was glad because lie was going to know everything. For
that reason he was very glad, because he was going to learn all sorts
of things.
And now the elk took him there. And not long (afterward) they
two began to approach. “Thou shalt not let thy heart become impa¬
tient ! Even if we two do not come to people right away, thy heart
90(553— 20— Bull. 67
12
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BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
qe'lhya xam k'a'ltsul. Kin hi'k’e hamstr ihi'yEm intsk'I's.”
K'au'k’Ets Itla'xsalx ts-hain'k' qas hl'tEslEm. “Tsaa'mEn tqaia'ltEX
I'mstE. Te'min mun'hu Lxui'nx imsti£tit-s-intsk' I's.” K'-mun'hu
ayai'mi. Hata'mE hi'k* e qas hi'tslEm lili'daux, las qats-sun'lhak' !ik*
I'mstE lili'daux. Ts-mahayai'sk’ -auk' ts-liaink'. “K'i'msxas hi'k' e
tqaia'ldi hamstr intsk’I's sxas mEla/ni, k'in spai'tu na'k'eai kus
It lawa'it sili'kwEx.” Temun'hu mEya/xauxa. “K’i'msxas hi'k’e
hamsti£ tqaia'ldi tlauyai's, k'xa's qwa'mauyuts. K'in spai'du k’i'-
mhak's nak’ kusi'n ya'tsx.” K’au'k'Ets I'mstE Itla'xsalx ts-haink*
qas hl'tEslEm. “Tern intsk'i'sLi k'in tqaia'ldEx.” — “K’i'msxas
hila'yEmts 1 nl'tsk'in lili'dautuxu, xa-Kiya6 saa'lsxam. Sxas Kiya2 3
hilkwisa'a, nl'tsk'in lili'dauduxu, xa-iLiya£ saa'lsxam.” K'Ets ta'mE
hi'k'e qa'hans 2 lili'daulnx, na'mk'Ets minstai'xa, na'mk'Ets atsk’-
ai'xa. K'Ets ta'mE hi'k'e mEqami'nt ts-x’a'mxasxamsk' . “Ha'-
lqan-a' wil na'k's ku'sEx spa'yautEmtsx, ha'lqan-a' k'i'mhak's wil.”
K'au'k'Ets hata'mE hi'k’e Itsxa'xa ts--k* a'ltsuk’ as hi'tslEm. Lla'-
tqaisxamst-auk* ts-hain'k' mis k’-hamsti£ hi'k'e intsk'I's limLa'nti.
“La'xaxs 3 iLiyae ha'alqa wil hi'tslEmk's, xa-Kiya® Lxaa'yExta-
yEmts, xa-hi'k’e qaa'ltE qwa'mauwits.” K'au'k'Ets Itla'xsalx ts-
haink’ qas hl'tEslEm. 11 Tem in tsk' I'slI hl'k’ en tqaia'ldEx. I'mstEn
tqaia'ldEx.” Na'mk'Ets qe'i s-le‘wi' nak’ ^'as mua'txauxa, “Xa-
qaa'ltE hi'k’e LUn'tsxam, k' -hi'k'e ai'i aqa£at xam tsluu'x.” K'au'¬
k'Ets Itla'xsalx ts-haink‘. “Tern intsk'i'sLi hi'k’en tqaia'ldEx.
Imsti£tit-s-intsk' i's k'in tqaia'ldEx.” — “K’in spai'du na'k's hi'k’e
liamstk kus intsk'I's Lhilkwai'sunx. K'in k'i'mhak's spai'du.”
K'au'k'Ets Itla'xsalx ts-haink* qas hl'tEslEm.4 “Tern intsk'i'sLi
hi'k’en tqaia'ldEx. ImstI£tit-s-intsk'I's k'in tqaia'ldEx. Te'min
mun'hu mai'mx Lxui'nx.” Tem-auk' I'mstE It la' xsalx ts-haink* qas
hl'tEslEm. “Hak’i'mstis wil hi'tslEmk's, k'Ets ta'mE hi'k'e qas
hi'tslEm lili'dautuxu.” Ts-mahai'xasxamsk'-auk* ts-haink*. Na'¬
mk'Ets qamk* li'yEmxa, iLiya£ xus mEla'nx ts-qalhi'sk*. “K'in
hi'k’e hamstr ihi'yEm intsk’I's k'Ex tqaia'ldEx. Xa-mun'lii hi'k'e
qo'tsE5 sxas t lauwai'txam. K’-Liya£ na'mk’ qau tsa'siyu. Xa-
qaa'ltE hi'k’e hak’Eqau'x Is hi'tslEm, na'mk* sxas niEla'nlyEmts
qwon. K’-auk’ *Liya£ ila'tstau xam k'a'ltsu, sxas tqaia'ldi hi'k’e
hamsti£ tlauyai's. K’in spai'du nak’ kus It lawa'it sili'kwEx. K'in
k'i'mhak's spai'du. Qaa'tsEx-u hi'k’e tsaa'mE mEli'lk’sta Is hain£
philkwal'sEx.”
K’-Liya£ qaa'tsE na'mk* sau'xus mun'hu wil nak* kus It lawa'it sili'-
kwEx. “K'-Liya£ qaa'tsE k'ins mun'hu wi'lsu nak’s ku 6 Ik’a'x-
k’examt sili'kwEx. Tsqunkwai'xast mun'hu.” Hata'mE hi'k’e qas
1 Literally, “If thou sliouldst miss me.”
2 Supply hi'tslEm.
3 laxs + -x.
4 Note the frequent repetition of this and the following sentence.
5 Singular instead of plural.
e Instead of ku s.
FUACHTENBERG]
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ALSEA TEXTS AND MYTHS
shall not become impatient. I will give thee all sorts of things.”
That man kept on thinking in his mind: “I like that very much.
Now at last I have found such a thing.” Then he went on. Just
like a human being (the spirit) continually talked to him, although
(it was) his dream (which) thus kept on speaking to him. 1 1 is
thoughts (were always upon what his spirit told him). ‘‘If thou
shouldst want to know everything, I will take thee where everybody
is having fun.” So then he kept on going. “Since thou desirest all
manner of fun, thou shaft always follow me. I am going to take thee
to where I live.” That man was continually thinking thus, “Now
such a thing do I desire.” — “If thou shouldst fail (to obey) me (in)
what I have been telling thee, thou wilt not live. Shouldst thou not
do what I have been telling thee, thou wilt not live any longer.” He
was just always spoken to by what seemed to be a human being, when¬
ever he camped (and) whenever he fell asleep. He seemed (to be
torn by) many feelings. “I wish to arrive quickly at the place thou
art taking me; I wish to arrive there right away.” That man seemed
to have various (feelings) in his heart. He was glad because he was
going to know all sorts of things. “Even if thou dost not come to
people right away thou shalt not give me up; thou shalt just keep on
following me.” That man was always thinking in his mind: “Now
just such a thing I like. Thus I want it.” Whenever daylight ap¬
peared (and) wherever that mentioned (man) was going, (the spirit
would tell him), “Thou shalt always bathe, so that thy skin shall be
clean.” He was always revolving in his mind: “Now this is what I
like. Such a thing have I wanted.” — “I shall take thee to where all
sorts of things are being done. I shall take thee there.” That man
was continually thinking: “Now just such a thing do I want. Such a
thing have I desired. And now at last I found it.” Thus that man
was always thinking. “Should we two come to people, he will always
talk to thee like a human being.” (Thus were) his own thoughts.
Whenever darkness came upon him, he did not notice his tiredness
(even) a little. “I will just give thee all the things which thou de¬
sirest. Just like those (other people wilt) thou (act) when thou wilt
play. Nobody shall ever overcome thee. Thou shalt always (be)
above the (other) people after thou shalt come to know me. Thy
heart shall never be small when thou shalt desire all sorts of games.
I am going to take thee where everybody is having fun. I shall take
thee there. For a long time didst thou fare very poorly.”
Then it was not going to be long before they two were going to
arrive where everybody was having fun. “It will not be long before
I shall arrive with thee at the place where everybody has assembled.
We two are approaching now.” Just like a human being he always
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BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
hl'tslEm llll'taux, las qas sCU'lhak* !lyu llll'daux. Ts-hain'k’-auk’ as
hl'tslEm. “Tem intsk’I'sLl hl'k’en tqaia'ldEx. Te'min mun'hu
Lxui'nx, qaa'tsEn hl'k’e tqaia'ldEx imstl£tit-s-intsk' I's." — “Stis 1 wll
hl'tslEmk’s, k’-auk' Tlya2 Ila'tstau xam k’a'ltsu. Sxas tqaia'ldl
hi'k'e hamstr intsk’I's, nak’s kusi'n spa'ayauduxu hamstk hl'k’e
intsk’I's Lhllkwal'sunx." K’au'k’Ets ItJa'xsalx ts-haink’ qas hl'tsl-
Em. “K'-qa£ iltqa£tit-s-le‘wl' k’is mun'hu wI'lsEmts ?" K’Ets llli'-
dausx, la'k'Ets xamk’ !. “Te'min intsk’I'sLl hl'k'e tqaia'ldEx.
Imsthtit-s-intsk' I's k'in tqaia'ldEx." — “Hak’i'mstis tsqunkwal'm
nak' kus Ik'a'xk'examt sill'kwEx, xa-hl'k'e hamstr intsk’I's LEai'sI.
Hamstr hl'k’e tas intsk’I's nil Ilk w a I ' s unx . " K’aux mun'hu tsqu--
nkwal'm. “K'ist iLlya£ qaa'tsE k’i'stis mun'hu wll. I'mstE mun'hu
ku'sin LEya'sauduxU Xa-LEai'sI intsk’I's." K’-qalpai'm minsta-
I'm. Na'mk’Ets minstai'xa, k’Ets mun'lil hl'k’e qas hl'tslEm llll'-
taux, na'mk’Ets atsk’al'. Temun'hu mis qe'I s-le£wl', tem Loqwau'-
xasxal 2 mun'hu. “Tsqunkwal'xast mun'hu. K'ist mun'hu wll
ik’antu'u ^k’ta's pl'tskum." Temun'hu Lqui'xasxa, k’-ayal'm lun'-
tsit. Temun'hu k’e'a Ltuin'xa. La'k’auk’Ets hauwl'i nl'i ts-haink’
as hl'tslEm, sas LEya'saulnx, ‘K’ist mun'hu wll ik’anhu'u ik’tas
pl'tskum. ’ “Mun'hu a' qwon was k'in hl'k’e hamstr £ intsk’I's lim-
La'ntl." K’-mun'hu xe'tsu. Qaa'ltE hl'k’e au'l Lhaya'naux as spa'-
yaux. Xam£ tai£ ts-k’aya'slyuk’ as nu'ns. “Na'mk' stis tsqunk¬
wai'm na'k’s k’ins wl'lsu, xas k'im tskwal'toxs. K’in-axa k’im
k’i'stu. Haal'tsik’sin mun'hu wl'lsusux11, xa-hak’ In'k* I tskwal'toxs."
Hata'mE hl'k’e iltqa£at ts-haihaya£tisk’-sl5. “Xa-iLiya£ Is pl'tskum
ayal'm k’i'mhak’s. Xa-is qamll's ayai'm k’i'mhak’s. K’in-axa
k’i'stu hak‘In'k’I. K’ Ex-auk' hl'k’e qaa'ltE It lExal'stEmts X’ham
hain£, la'xs qaa'tsE. K’in hl'k’e qaa'ltE Lhaya'naudu qaqa'n. Xa-
xe'lLk’e Lhaya'nausxam, na'mk' sxas pxami'ntxam as nu'ns. K’ins
hl'k’e qaqa'n I'£tEm hamstl6 intsk’I's. K’-auk’ iLiva£ Ila'tstau xam
k’a'ltsu. K’-auk' hl'k’e qaa'ltE qwo'nhak’s ham k'a'ltsu. Kin
mun'hu k’i'stu." Na'mk’ mis mun'hu k’i'stnx, temun'hu atsk’al'xa.
Na'mk’ mis mun'hu atsk’al'xa, tem mun'hu hata'niE hl'k’e qas
hl'tslEm lill'taux. “Na'mk' sins tsqe'witsu, k’xas hak’ ta'mEng’ink’
ayal'm na'k’s kus Ik’a'xk’examt sill'kwEx."
Temun'hu Lqou'tsxa. Hata'mE hak’Enl'k’eai pl'usxal tas hl't-E-
sIehl ts-pl'usxamsk’ , tsqauwl'sk’ 3 tas hi'tEslEm. K’-mun'hu Lpila'-
tkwaxamt, te'mlta Tlya2 qaa'tsE LEai'sx tas hi'tEslEm. “ Qwo'n¬
hak’s tsqwa mun'hu kus hl'tslEm kwas aull'." Temun'hu wi'lx.
“Tsqe'wutsxun mun'hu, sin anal's. MEla'nlyuxun. Na'mk’ mis
ta'sEx haal'ts wi'lx, mEla'nlyuxun. K’-auk’ iLlya£ Ila'tstau xam
k’a'ltsu." Temau'x-axa mun'hu ayal'. Temau'x mun'hu wi'lx Itsal'-
sik’s. Tas hl'tslEm ts-pl'usxamsk’ hl'k’e hak’Enl'k’-slo pl'usxal.
1 Simplified from si'stis; sis + -st.
2 Loqu- TO WAKE UP.
3 Simplified from ts-tsqauwV sic .
FUACIITEN’BERG]
ALSEA TEXTS AND MYTHS
181
talked to him, although (it was) the guardian spirit that was continu¬
ally talking to him. That man’s thoughts (were): “Now just (such)
a thing do 1 like. At last 1 have found it. For a long time have 1
desired just such a thing.” — “Should we two arrive at people, thy
heart shall not be small. Since thou desirest all sorts of things, all
these (different) things are being done (at the place) to where I here
am taking thee.” That man was continually revolving in his mind,
“ (I) wonder to what sort of a place will he come with me?” He was
continually talking (to) himself, although he was alone: “Now just
(tnis) tiling do I want. Such a tiling am I going to like.” — “When
we two snail arrive at where those many people have assembled, thou
wilt just see all sorts of things. All sorts of tilings are being done.”
Then they two were coming nearer. “It will not he long before we
two will arrive at last. (It will be) as I have been telling thee. Thou '
wilt see something.” Then again he camped. Whenever he camped
(and) whenever he fell asleep, (the spirit) would talk to him as if it
were a human being. And then when daylight appeared all over he
gradually woke himself up. “We two are approaching now. We
will at last arrive on this here day.” Thereupon he woke himself up,
ready to go bathing. And then, verily, he bathed. Every once in
a while that man’s thoughts (were upon that) thing, which was said
to him, “We two will at last arrive on this here day.” (He thought
to himself), “Now am I (not) going to he the one who will just know
all sorts of things?” Then he started. He always watched closely
the one who was taking him along. That elk had only one horn.
“When we two will come close to where I am going with thee, thou
wilt hear there (people). I shall leave thee there. I have now come
with thee to this place; thou wilt listen from here.” It looked like
some sort of a big place. “Thou shalt not go there during daytime.
Thou shalt go there at night. I am going to leave thee here. Thou
shalt always think of me in thy own mind for ever so long a period-
I will always watch over thee. Thou shalt always take good care of
thyself whenever thou shalt hunt (for) elks. I will grant thee every¬
thing forever. Thy heart shall not be small. Thy heart shall always
(he directed) toward me. I am going to leave thee now.” Now after
he left him lie fell asleep. Then when he fell asleep, he kept on talk¬
ing to him as if he were a human being. “When I shall come to
thee (again), thou shalt go at that time to where many people
have assembled.”
And then he woke up. It seemed (to him) as if the noise made
by people came from somewhere, the shouting of the people. Then
he sat down, hut (it was) not long before he saw a person. “To me
it must be to whom that man is coming.” At last (the man) came
(to him). “I have come to thee now, my friend. I know thee.
As soon as thou didst come here 1 knew thee. Thy heart shall not
be small.” Then they two went back. Then they two arrived at
the house. The noise of the people sounded from somewhere.
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[bull. 67
“Xa-tas hun'k’i piltkwal'mi. MEla'nlnxax sex tas wl'lx hal'tsik’s.
Xa-tas hak*In'kl tskwal'xasxam. Taxiya® tai® n!x sex tas haln'ts
wl'lx. Muqami'nt hl'k’e tas hl'tslEm, ta'xtau tas hl'tslEm. Xa'-
niELl k’eal', k’is-axa }4llsal'm.” K'-mun'hu haya'ntoxs as hl'tslEm.
5 Hl'k'e hamstl® intsk’ I's Lhllkwai'sunx. “K’ex haya'ntoxs kwas
Lpu'pEnhaut.” Temun'hu k’e'a haya'ntEx. Na'mk’Ets halqa'lnx
as pu'pEiihau, k’Ets hl'k’e hamstl® tsqausl' tas hi'tEslEm. Ts-ha®pi-
stisk'-u tas hl'tslEm, tas yal'tsxastit-s-hl'tslEm. Hl'k'e tai® llqe's
as hl'tslEm. “Mun'hu a' qwon was k’in limLa'ntl hamstr tas
10 intsk’I's.” — “Xa'mEt-s-qamll's na'k’eai kus LEyan'hats lit sill'kwEx
xa-k’imhak’s qalpal'm haya'ntoxs. Tas mElI'utstayu Lhllkwai'¬
sunx. Tas hi'tEslEm ts-pl'usxamsk’ tas lEyan'hats lit. Xa-hi'k’e
. hamstl® tas intsk’I's LEai'sI. Xa-hi'k’e qanl'x hamstl® Lhllkwal'sl.
I'mstE tem ta'sEx ha'alts ayal'.1 Tas an'qayu tsimqami'ntisk’
15 Lquxwa'unx was Itlawa'It, ts-mEqami'ntisk’ tas an'qayu. Xa-qal-
pal'm ayal'm nak’ kus lqat®at sill'kwEx.” Temun'hu ayal' k'i/m-
hak's. Hamstl® hl'k'e qauxa'nk’s huyun'kwEx tas hl'tslEm. K-
mun'hu lhaldal'm. uK*-auk’ Tlya® ila'tstau xarn k’a'ltsu, Tauk’I-
ya® yu'xwist xam k’a'ltsu2 sex tas hal'ts ayal'.” Ts-hTtEqlnsk’
20 lill'daulnsk*. Is qauwal'-slo hl'k’e hamstl® intsk’I's Lhllkwai'sunx.
“K‘-Liya® qaa'tsE xas-axa mEyalsal'm. 3 HamstrtEx intsk’ I's mu11'-
hu LEai'sx. K’-Llya® qaa'tsE xas-axa mun'hu yalsal'm. iLlya®
Ila'tstau t-s-intsk’ I's was k’Ex LimLa'ntl. Xa-hi'k’e hamstl® laa
LimLa'ntl. K’-sa'wItsu qaxa'm sun'lhak‘ !lyu. Xa-axa yalsal'm
25 a'ng’I.” . Hamstl® hl'k’e yal'tsxa tEma'sx tas limk’i'lhixamt.
Iv’au'k’Ets ta'niE hl'k’e na'k’eai ts-haink‘ 4 as hl'tslEm. “Mun'hu a
qwon wa 'sin hl'k’e limla'ntEx hamstl® kus intsk’ I's; ” — f£X-a-qanI'x
Lhllkwal'sl sin anal's, was Lhllkwai'sunx tas hun'k*i. Ha-
mstI®tEx hl'k’e LEai'sx tas t!auyal's tas hun'k‘i, xa-qanl'x
30 Lhllkwal'sl. Na'mk' sxas-axa wll xam Itsal'sik’s, xas hl'k’e qanl'x
Lhllkwal'sl hamstl®.” Ts-llll'daulnsk’ as hl'tslEm. "KIl Lhaya'-
naudii, na'mk’ sxas Lhllkwal'sl, wa'si'n ihl'yEmux11. Xa-hl'k’e
hamstl® tas hl'tslEm tsa'sl. I'mstE mun'hu tem ta'ssx hal'ts ayal'.
La'xaxs niEha'It Lowa'txayusxam, k’au'k’iltas 5 qaa'ltE hl'k’e
35 pilskwl®tst xam k’a'ltsu. Xa-axa mun'hu yalsal'mi. K’-qaa'ltE
hl'k’e I'mstE tEma's! xam pa'xtllyu, na'mk* sxas pu'pEnhautxam.
Xaqa'nha'L ihl'yEmux’G Xa-axa mun'hu yalsal'm. K’-auk* hl'k’e
qaa'ltE qwo'nhak’s ham k’a'ltsu.”
K’-axa mun'hu yalsal'm. Halnk’ Taxaya® yalsai' as hi'tEslEm.
40 Hl'k’axa mua'txauxa. Ts-mEqami'ntisk’ tas nu'ns nak’ ik’-axa
1 wllx would have been more proper.
2 Literally, “not inside (thy) own it is thy heart.”
3 Contracted from mun'hu yalsal'm.
4 Literally, “just as if his inner thoughts were somewhere (else).”
5 k'is + ltd + -auk\
FR ACUTE N BERG]
ALSEA TEXTS AND MYTHS
183
“Thou shall sit down right here. It is known that thou didst
arrive here. Thou shall hear from right here. Thou art not (the)
only (one) who has come here. (There are) just many people here;
the people are constantly taking turns. One (person) quits (and)
goes back home.’’ Now he was watching the people. All sorts of
things were being done. “Thou shaft see a shinny game.” Then,
verily, he looked. Whenever the shinny ball was put into play, all
the people would simply shout. The people were swift runners, the
people were different (from those he knew at home). The people
(had) only feathers (in their hair). “Am I (not) going to he the
one who will now know all sorts of things ? ” — “ (After) one night thou
shalt again watch there, where many people are playing the guessing
game. Enjoyable things are being enacted. Those people who
play the guessing game make (loud) noises. Thou shalt see all sorts
of things. Thou shall be the one who (after a while) will do every¬
thing. For that reason hast thou come here. A large number of
dentalia shells are bet by those who play, a large number of dentalia
shells. (Then) in turn thou shalt go where everybody is shooting
at the target." Thereupon he went there. All the people just tied
their hair on top (of their heads). Now he began to look on. “Thy
heart shall not be small; thou art not the same person (as before),
after thou hast come here.” This much he was told continually.
In every house all sorts of things were being done. “It is not
going to be long before thou wilt go home. Now thou hast seen all
sorts of things. It is not a very small matter which thou hast come
to know. Thou wilt just know everything. Thy guardian spirit
will help thee. Thou shalt go home to-morrow.” All those who were
dancing had painted (themselves) in various ways. That man was
rather glad. “Now am I (not) going to he the one who will just
know all these things? ” — “Thou shalt be the one, my friend, who will
do what is being done right here. All the games (which) thou seest
right here thou shalt enact (also). When thou shalt come back to
thy home, thou wilt do all (these things).” (Thus) that man was
told continually. “We will always watch thee, when thou wilt do
i t, what we are giving thee (here). Thou wilt just beat all the peo¬
ple. For that reason hast thou come here now. Even if thou shalt
become old, nevertheless thy heart will always be strong. Now
thou shalt go home. Thy shinny club (thou) shalt always paint
thus whenever thou wilt play shinny. We are the ones who grant
(this) to thee. Thou shalt go home now. Thy heart shall always
(be directed) toward me."
Now he was about to go home. That man almost did not go back.
(But after a while) lie kept on going. (He saw) a great number of
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BTJBEAU OF AMERICAN ETHNOLOGY
[bull. 67
mEya'xaiixa. K'-auk’ mun'hu Ik’ ts layu'tELl1 jk’ ts-hain'k* . “Mun'hu
tsqwa k’e'a I'mstE te'min tasmun'hu LEai'sx mEqami'nt tas nu'nsT
Tem-axa mun'hu tsqunkwa.I' ts-Itsal'sk’ik’s. Tem-axa mun'hu wl'lx
hak’ni'k’eai . ik'as aya'saltxa. Tem-axa mun'hu wl'lx ts-itsal'-
sk'ik's. Hamstk lil'k’e tqe'tqalLi ats-hl'tslEmk’, mis-axa mun'hu
wl'lx. “P-Liyae tqe'tqalLlxam. Taniya6 yuwi'xsal, hl'k’en aya'sal
nak’ kus It lawa'It sill'kwEx. K’i'mhak’s spaya'salyEmtsxxas nu'ns.
Hak’i'min-axa wl'lx. Hamstktin hl'k’e intsk’I's LEai'sx k’im.”
Na'mk’ mis-axa mun'hu wl'lx, tem-axa mun/hu yasau£yai'nx ts-mu'-
tsk’ak’. “Hak’i'mslis 2 LEhllkwal'sI antu'u tas intsk’I's, k’-lillya£
qau tsa'sIyEmts. Sin pa'xt !lyu k’ins tEma'si, na'mk' slis pu'pEn-
hautxam. K'-lillya£ na'mk’ qau tsa'sIyEmts.” Temi'nx mun'hu
k’e'a I'mstE philkwlsal'. ‘£K’-lilIya£ I'mstE Lhllkwal'sl Is yu'xwls
Lin k’ina'xalt!. K'-tai£ Is tsa'msit-s-milhudal's k’lis mun'hu I'mstE
mEhilkwa'yasI.3 K*-Llya£ yu'xwls sin k’ina'xalt! I'mstE niEhilkwa'-
yasl.” Ts-hl'tEqlnsk’ ts-llll'daulnsk’ ats-mu'tsk’uk’aux. K'llx
mun'hu LEa'lauwI atsimlana'stlyuk’. Tern mEya'sauxa ts-mElana'-
stlyuk’iix. ££Mis intsk’I's mEta'nl qas xame, k’is hl'k’e tsaa'niE
aqa££t. K’in mun'lil qau'x sin x’a'mxasxam. Na'mk’ sins aya'ltxam
tsa'msik’s is milhudal's, k’-Llya£ na'mk’ qau tsa'sIyEmts.” Ts-
Ikll'sk’ atsimlana'stlyuk’ iLx. ££Tsaa'mE hi'k’e aqa£at sips xam£
intsk’I's niEla'nl. K’in mun'lil hl'k’e qau'x qwon.” Ts-Ildl'sk’
atsi'mlana'stlyuk’iLx. “Qaa'ltEn hl'k’e tsa'stunx. Na'mk’Ents 4
ayal' qaha'lk’s is milhudal's, k'ins hl'k’e qaa'ItE tsa'sl. Tern tsa£tl
sip mnla'nx xas xam£ intsk’I's tlauyal's. La'xs nl'sk’ik’s li'ltas 5
aya'ltxam lt!auwa'It.” Ts-Ildl'sk’ atsimlana'stlyuk’ inx.
Tai£ mun'hu..
ayai'm.
16. Qas Qa'alt MukuslTlaI'nx as Kusit£tsI6
The Man Married Her The Bear
(Told by AVilliam Smith in 1910)
Temau'x mun'liu yasamyal'nx ats-ta'ak’. “K’-xan mun'hu
Xan-ayal'm Lxwe'Lxwat is tsudal's, sxans 7 k’eal'm
Inu'nst.” Temun'liu mEya'saux ats-Ll'yak’aux. ££K’-tsa£tI si'pstis
ayai'm Lxwe'nxwat. Tsaa'mEn hl'k’ e tqaia'ldsx tsudal's sultahstELl.”
Temau'x miF'liii ayal', temau'x mun'hu wl'lx Is na'tk* auk's.
Temau'x mun'hu muqlwe'laux8 jk’as na'tk’ au. Temau'x k’i'stnx
ats-kwl'sk’, k’au'x hl'k’e tskwa'hal ayai'm. Temau'x mun'hu k’e'a
ayal'. Kauxlya2 laa Lh ay a 'nix, mi'saux mun'hu muq Iwe'lauxa
‘k’as na'tk’ au. Temau'x mun'hu mEya'xauxa. K’Ets hl'k’e sau'lt
1 lets!- . . . -auk' Is halm to believe.
2 hak'i'msis + -l.
3 That is to say, “Use the tamanamous shinny sticks.”
4 Contracted for ndmk * k’Ents.
5 Abbreviated from k’liltas. Consists of k’is + -l + ltd .
Foot notes continued on p. 185.
FKACHTENIiERG]
ALSEA TEXTS AND MYTHS
185
elks where he was going back. Then his mind believed in (what lie
saw). “Verily, it must lie so, since I see now many elks.” So
then he came closer to his house. Now he came back (to the place)
from where, as was told previously, he had started out. Now he
came back to his house. All his people were just crying when he
arrived home. “You shall not cry. I have-not died; I just went to
where those many people were having fun. An elk went with me
there. I have (now) come back from there. I have seen there nil
sorts of things.” Now as soon as he came back he began to talk
to his younger brother. “Should we do those things (which I
learned), no one is ever going to beat us. I shall always paint my
shinny stick (as I was told) whenever we will play shinny ball.
Nobody is ever going to beat us.” Then, verily, they did so. “We
will not act thus toward our own neighbors. Only against an (en¬
tirely) different tribe will we act thus. We will not act thus against
our own neighbors.” This much his two younger brothers were told
(by him). So then they told their chief about it. Thereupon their
chief kept on saying: “Since one (of us) knows (those) things, it will
just he very good. My spirits will be rather high. Whenever I shall
go to a different place, nobody will ever beat me.” (Such was) the
speech of their chief. “It is very good, that one of you knows some¬
thing. I will he rather high (in the estimation of others).” (Those
were) the words of their chief: (“Until now) I was always beaten.
Whenever I went to a different place, I usually lost (in every contest).
Now (I am) glad that one of you knows different contests. No matter
how far (we may have to travel) , we will nevertheless habitually go to
play (against other tribes).” (Those were) the words of their chief.
Only now (it ends).
16. The Man Who Married the Bear-Woman
So then they two said to their father: “We two are going to start
now. We two will go to spear salmon after we two shall finish eat¬
ing.” Thereupon their (dual) mother kept on saying: “(I) shall be
glad if you two will go spearing. I like very (much) fresh salmon.”
Then they two started, and soon they two came to a small river.
So then they two kept going upstream along that mentioned creek.
And (soon) they two left their canoe (because) they two intended to
go on foot. So, verily, they two started. They two did not see
anything while they two were going upstream along that mentioned
creek. Then they two kept on going. The spawning grounds of the
6 The marriage between a human being and a female bear seems io be a popular theme in the folklore o
certain tribe-; of the Northwest. See, for example, Frachtenberg, Coos Texts, p. 171; Farrand, Traditions
of the C'hilcotin Indians, p. 23.
’ 7 sis+-xan.
8 q.'ul- TO GO UPSTREAM.
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BUREAU OF AMERICAN ETHNOLOGY
[bull. (>7
is tsudai's ts-wa'lt lExk’ 2 K'au'xuts mun'hu yo'la. “Hato'qwl
tsqwa ya'tsx tas tsudai's. I'mstE tem tas wa£na' tas hali'yu.”
K’au'xuts I'mstE yu'la, k’au'x mun'hu mEya-xauxam. K’Ets hl'k’e
sau'lta tas tsudai's ts-wa'lt lExk' . Temau'x mun'hu hato'qwixa,
temau'x LEai'sx as lke£ya£tlyu ’k’ltsal'x. Temun'hu niEya/saux tas
xam£. “Hl'k’e tsa£ hunts sa'anqa, Ylya5 aqa£at. Xa-hl'k’e alak’u'-
wl; xa-Ylya6 Lxwe'yai!” Ts-yu'lk’aux. “Hato'qwl tsqwa ya'tsx
tas tsudai's.” Temau'x mun/hu mEya'xaux. K’Ets hl'k’e sau'lta
tas tsudai's ts-wa'ltExk’, mi'saux mun'hu muq Iwl'lauxa. Te'mlta
*Llya£ qaa'tsE temau'x LEai'sx as tsudai's ik'Itsai'x. Temun'hu
Lxwl'tsinx, te'mlta iLlya£ Limk' le'ntEx. Hllal'nx. Temau'x
mun'hu msya/xauxa, te'mlta iLiya£ qaa'tsE temau'x qalpal'nx
LEai'sx as tsudai's xeYk’aux. K'au'x mun'hu Lxwe'tsI, te'mltaux
hl'k'e hllal'nx hamstr. Temau'x mun'hu ayaT *k’as Lqwe' s-le'wl'.
K'au'xuts liaa'tsE uhaya'nlx na'k’s ik'as ayaT as tsudai's. Temau'x
mun'hu mEya'sauxa. “St-xe'tsu.” Temau'x mun'hu xe'tsux".
K'Ets hl'k'e sau'lta tas tsudai's ts-wa'lt lExk’ . Te'mlta iLlyn£
qaa'tsE mi'saux Lxu'yux11 as kusu£tsl ts-yai'xaltExk' . Temau'x
mun'hu k'im mEya'sauxa. “Qas I'stEkwal tsqwa lo'tsitxanx 2 tem
tas wa£na' tas tsudai's.” Temau'x mun'hu niEhato'qwIyauxa.
Te'mlta Tlya£ qaa'tsE mi'saux qalpal'nx Lxui'nx as kusu£tsl ts-yai'-
xaltExk', sau'lta hl'k'e tsaa'mE. Yu'xu k’a£qst s-le'wl' Y’as-au
k' la'qEsal ik*as na'tk’k Te'mlta iLlya£ qaa'tsE temau'x LEai'sx as
tsudai's, psi'iiLxat-s-tsudal's, ik'ItsaI'x, hl'k'e tsaa'mE a'qatsuxt as
tsudai's. Temau'x mun'hu Lxwe'tsinx, temau'x xe'Lk’ Lxu'ntitEx.
Temau'x k' le'tsik’s kuPal'nx *k’as na'tk'au, temau'x k'im ilui'xa.
“K’ist mun'hu tsqwa Lxui' tas tsudai's. K'ist muq Iwe'lauxam.”
K’Ets hl'k'e sau'lta as kusu£tsl ts-yai'xaltExk’, sau'x mun'hu muq !-
wl'lauxa T'as na'tk’au. Tsaa'niE hl'k’e mEqami'nt as tsudai's
ts-ya'tst !ex1v* , ts 3 hl'k'e sau'lta. iLauxIya£ qaa'tsE LEya'xaut,
temau'x mun'hu LEai'sx as tsudai's mEqami'nt hl'k’e. Hau'k’s
kumu'kwalyum as tsudai's ik* as na'tk’au. K’Ets ta'niE xu'pa as
k’i'lu k’ le'tsik’s dUas na'tk'au. Tas tsudai's ts-mEqami'ntisk’ .
Te'mlta Klya5 qaa'tsE mi'saux LEai'sx as hl'tsLEm k’a'lal hato'-
qwlyudk’as na'tk’au. Temun'hu mi'saux LEai'sx hak’ ta'mink’ink’
temau'x mun'lil Itsa'mslyii. K’au'k’Ets hl'k’e qaa'ltE Itlxal'sx
ik’ ts-hain'k’ ats-ta'ak’ qas tas xam£. Temun'hu mi'saux squll', tem
yasau£yal'nx ats-mu'tsk’ak’ . “Xa-tas hun'k’i ya'tsl, k’in-uku k’a£
to'qwls ayal'm nl'sk’ik’sa£t.”
1 wait! SPAWNING GROUNDS.
2 iltu- TO SCARE, TO DRIVE AWAY.
3 Abbreviated from k'Ets.
FRACHTEXBERG]
ALSEA TEXTS AND MYTHS
1ST
salmon were just fresh. Then they two were talking: ‘‘The salmon
must stay upstream. For that reason are there none here below.”
Thus they two were talking while they kept on going. The spawning
place of the salmon was just fresh. .So they two kept on going
upstream when (suddenly) they two saw some old salmon, where it
lay (in the sand). Thereupon one (of them) said: “This is probably
very had; it is not good. Thou shalt just leave him alone; thou
shalt not spear him ! " (Such was) their (dual) talk. “The (good)
salmon must stay upstream.” And then they two kept on going. The
spawning place of the salmon was just fresh as they kept
on going upstream. However, not long (afterward) they saw
a salmon where it lay (in the sand). Thereupon (one of them)
speared him, but did not hit him. He missed him. So they two
kept on going, hut (it was) not long before they two saw
again two salmon. Then they speared (them), hut both of them
missed. Thereupon they two went to a deep place. In vain they
two looked (in order to find out) where those mentioned salmon
had gone. So then they two kept on saying, “We two will depart.”
Then they two departed. The spawning places of the salmon were
simply fresh. Suddenly not long (afterward) they two came upon
the tracks of a hear. Thereupon they two kept on saying there,
“This thing must have scared them away, so that there are no salmon
here.” Then they two kept on going upstream. But (it was) not
long before they two found again the footprints of a bear, just very
fresh. The ground was still wet where that referred- to (bear) came
ashore in the river. But not long (afterward) they two saw salmon —
three salmon — where they lay; just very good (were) the several sal¬
mon. Then they two speared them and caught two. wSo they two laid
them down on the bank of that river, whereupon they two began to
talk there. “Now we two must have come upon the salmon. We
two will keep on going upstream.” The footprints of the bear were
just fresh, as they two continued to go upstream along that mentioned
creek. (They two saw) very many signs of the salmon, (and they)
were always just fresh. They two were not going long when they two
saw many salmon. The salmon were running around in different
directions in that creek. (There was) a large number of the salmon.
But (it was) not long before they two espied a person upstream wading
around in the small river. Then when they two saw (that person),
from that time on they seemed to have become different. One of
(them) was always thinking of his father. So as they two stood (there) ,
he (the elder boy) said to his younger brother: “Thou shalt stay right
here. I will go farther upstream for a little while.”
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BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
Temun'hu k’e'a ayal'. Te'mlta LEai'sx as mukwa£stELl, te'mlta
Lohau'Vlx 1 qas mukwa£stELl. Temun,hu ayal' k’l'mhak’s. Tem-
un'hu mis tsqwa'nkutEx, temun/hu yuxe/. Temun'hu mis-axa
Itslau'wItEx s-le'wl',3 tem hl'k'e aqa£tit-xu'mstan pila'tqwax
hak*ln'hl. Temun'hu Ildl'nx qas xu'mstan. “Qa'nhan hl'k’e
wi'lyuxu, tem ta'sEx ha'alts ayal'.77 — “K’in iLiya£ na'mk' muku-
sLlya'a 3 kusu£tsl;77 k’-I'mstE ma'yExam. “iLanIya£ kusu£tsl,77
k' -I'mstE yasau£yal' qas xu'mstan. “K'in-axa, spai'du sin Itsal'-
sik’s, k’in sidlya'yu.77 4 Tem-axa mun'hu k’e'a spai'tx ts-itsal'sk’-
ik’s. Temau'x mun'hu yalsal'. “K'-Llya£ imstnt xam ha/ldEmxus,
k'Ex ItsYmsIyusxam.77 TsimyEal'sk* , mi'saux-axa mua'txauxa.
Aqa£tit-s-mukwa£stELl qas-axa spai'tx. Temau'x-axa mun'hu wl'lx
Itsal'sik’s. “ImstI£t-slo k'in tas ya'tsx. Iv'ist pla'mxadowal'm tas
hun'k’i. Xa-iLlya£ imstl£t xam ha/ldEmxus. K'in sidlya'yu, k’ist
tas liun'k'i itsal'm.77 TsimyEal'sk' ats-si'tEk* qas mukwa£stELl.
Temau'x mun/hu Itsal'. Te'mlta iLiya£ qaa'tsE hak’LEya'tsit,
temun'hu pamhatsal' kus mukwa£stELl. iLauk'Iya£ xu'sl lt!xal'-
sx-axa ik‘ ts-hain'k‘ ats-ta'ak* qas hi'tslEm, temun'hu k'im Itsal'.
Temau'x mun'hu pla'mxadowal' k'im. K' au'x-auk'Ets mun'hu
wI'lyEm s-le'wl', k’au'xuts mun'hu mEqami'nxam ts-la'mxadook’ ,
sa'saux mun'hu Itsal'. Klya® qaa'tsE LEya'tstaux, te'mltaux na'mk’
mEqami'nxa ts-la'mxadook’. Ya'tsxaux mun'lil sau'dist wull's-
auk' tem-axa xeYk’, tem Ita£ imstnt tsunEqami'ntisk* ats-la'-
mxadok’aux. Temun'hu is I'mstE tem kus LEya'saulnx, mis hl'-
tslEm kus kusu£tsl, la'lta mis sl'tEsal is hi'tslEm. K’i'mhak’s
mun'hu tai£ wull'tsx.5
Hak’Eni'k’eai ik*as k’I'stnx ats-mu'tsk’ak’, tem-axa hl'k'e
yalsal' hak'i'm. Tsaa'mE hl'k'e Itsli'lxuyu yal'x-auk’ Is hain£,
temun'hu Is I'mstE tem Klya5 qumlyu'Lx ats-ha'at !ak’ . Tem-axa
hl'k'e k'im yalsal' hak'i'm. Na'mk' mis-axa yalsal', tem hl'k’e
a'nlyuxu. iLaxaya£ spaitx as tsudal's ats-Lxwe'k’aux, tem-axa
hl'k'e yalsal'. A'nlyux11 sas-axa yala'sau. Tem-axa mun'hu wl'lx
ats-kwl'sk’ik'saux, tem-axa mun'hu hak'i'm mukwe'sta yalsal'.
Temun'hu au'L Is qamll's mis-axa wl'lx. Temun'hu tskwayu'Lx qats-
ta'ak'. A'nlyux11 sas-axa auk’ Il'yEm. K’-k’im yasau£ya'a ts-
mukwa£stELlk* . “Qaila' lil'tE tsa£tl tern kus a'nlyux11 ku'stin
ma'hats mu'kus-axa awl'nau ? 77 — 'kVa, qas la'tEq tsqwa iltqal'nx.77
Temau'x mun'hu tskwai'Lx nl'tsk* tk'entk'i'ntxanx ats-ha'at !ak‘ .
Temau'x mun'hu Ikui' ko'kus ats-ta'ak* tem-axa ats-Ll'yak’. Tem¬
au'x mun'hu tsqe'wunx ats-ma'hatsEk’ . ‘‘Qas kusihtsi Loqudl'nx
a'sin ha£at!. iLanIya£ tslal'qa mEla'nx qas la'tEq hl'tE iltqal'nx
1 wahau1- to invite, to beckon.
2 Literally, “ When again lie watched all over”; ts!6- . . . -si 6 to watch.
3 For mul<wa£stELiya'a.
4 Literally, “I will make thee (my) husband”; s¥t husband.
5 That is to say, that part of the story which concerns the man who married the Bear- Woman.
FKACIITEXRERG]
ALSEA TEXTS AND MYTHS
189
Then, verily, he went. But (soon) he saw a woman, and that
woman beckoned to him. Thereupon lie went there. But when lie
approached she disappeared. And then when he came again to his
senses a pretty girl was sitting beside him. Then the girl addressed
him, ‘‘I am the one who just caused thee to come, so that thou didst
go here." — “I shall never take a bear as a wife"; thus he spoke. “I
am not a hear"; thus spoke the girl. “I shall take thee back into
my house. I will marry thee." Thereupon she took him, indeed, into
her house. Then they two came home. “Thy appearance will not
(remain the) same; thou wilt become different.” (Such was) her
speech as they two kept on going home. It was a pretty woman who
was taking him home. Finally, they two arrived at her house. “ (In)
such a place do I live. We two are going to have children right here.
Thy appearance will not remain the same. I will marry thee; we two
will live right here.” (Such was) the speech of that woman to her
husband. And then they two stayed (there). But they two did not
live there long when the woman gave birth to a child. That man did
not think in his own mind (even) a little of his father, while he lived
there. And then they two had (more) children there. As the sea¬
sons of the year kept on changing, their (dual) children were gradually
multiplying, while they two lived (there) . They two were not living
(there) long, when their (dual) children kept on multiplying. They
two lived (there) for perhaps ten years and two, and similarly such was
the number of their (dual) children. Now for that reason is it always
said that the bear is a human being, because she took a human being
as a husband. Now only thus far (this part of the story) has reached.
From where that mentioned (man) left his younger brother, (that
younger brother) started to go home from there. He was exceedingly
afraid; so for that reason he did not follow his elder brother. He just
went home from there. As he was going back he just continually
cried. He did not take back (with him) the salmon, the object of
their (dual) spearing (trip) , but he just went home (alone) . He was con¬
tinually crying as he kept on going home. And then he arrived again
at their (dual) canoe, whereupon he went home from there by boat.
(It was) close to evening when he came back. And then his father
heard him. He was continually crying as he was coming nearer.
(Then) his wife spoke to him there, “ (I) wonder greatly why our (dual)
boy is continually crying and why is he coming back (alone) V} — “Oh !
something must have happened to him." And then they two heard
as he kept on calling the name of his elder brother. So they two went
down to the shore, his father and his mother. And they two came
close to their child. “A bear has taken away my elder brother. I
don’t know for sure what happened to my elder brother. In vain I
190
BUREAU OF AMERICAN ETHNOLOGY
[bull. 07
qwes-ukV I'mstE ya'sauvEmtsx, mis k’i'stEmtsx. Qas kusm'tsl
hl'tE Loqudl'nx, Daniya6 Lhaya/nlx tslaTqaT Temau'x mun/hu
mun/hu ayaC; mun/lii psTnLxat-s-hCtslEm tem-axa as ma'hats.
Loqudl'nx hi'tEslEm qas kusirtsi. Temi'Lx-axa k*im yalsai', temT-
I'rnstE tais mun/hu.
17. Coyote in a Hollow Tree 1 2 3 4
(Told by Thomas Jackson in 1913)
Is xa 'hie t-s-p I ' tskum tem yal'x-auk’ Is haiu£ t lilxusaCtxaL
tsaa/mE qaa/tsE qaai'x, te'mlta hTk'e mEpuu'waux tas tli'lxus.
qalpaT mEpuu'waux as tli'lxus. Tem yasau^yai'nx as wak “LtT-
3Q mslyusxaya' ! 5 Te'mlta mun/hu k'e'a ItTmsiyu. iLiya£-axa
k’Ets mun/hu qalpaT ItTmsiyu.
1 USi- TO FOLLOW.
2 Lis + -l + -auk’.
3 This story is probably a continuation of a narrative omitted from this volume. According to the Kala-
puya version the Frog-Women, enraged at a trick played on them by Coyote, cause a snowstorm to come
up. Coyote seeks safety in flight; but seeing that he can not elude the swift wind he crawls into a cedar
tree. This type of “ Disintegration” motif has been found thus far only in northern California and Oregon.
See Dixon, Maidu Texts, pp. 37-38; Sapir, Takelma Texts, pp. 91 et seq. A similar story was recorded
also among the Molala.
4 k’- adverbial; -tiku suffixed particle .
6 Contracted from Uimsi'yusxai+a'.
0 Literally, “Go on, please, become open!”
KllACHTENBERG]
ALSEA TEXTS AND MYTHS
1 9 1
waited for him where he left me. lie told me when he left me, ‘Thou
shalt stay right here; I am going upstream for a little while.’ Thus
he told me when he left me. A bear, indeed, seized him ! I did not see
it well." Then the two old people began to cry. Then his father said
there, “The next day I will go to see from where he left thee.” So (the
next day) they went, perhaps three people and the boy. They just had
(bows and) arrows. Then they came to where he had left (his younger
brother). “From here (it was) that he left me.” So they started
out from there. They were now following his footprints. His foot¬
prints were showing just a little on several places. So one man said?
“(Do you believe that) just without reason did he do this here?”
(Such was) their talk. “How are we going to track him anywhere?”
Now, verily, thus they talked. Then they went home. They were
also afraid to follow the bear, because (it was known that) a bear
always takes away the people. Then they went home (from) there,
and then they came back into the house. The people were beginning
to assemble there. “His tracks were not found at all anywhere.”
Thus they kept on speaking after they came hack to the house. Now
the man whose son had disappeared was told. “What, indeed, can
we do for him? We shall always think of him in our inner minds."
Now thus only (it ends).
17. Coyote in a Hollow Tree
One day it snowed exceedingly hard. (Coyote) could not go any¬
where at all. Then he saw a cedar tree which had a hole below. So
he went (into that hole) there and stayed there. He was not inside
very long when the snow simply began to fill up gradually (the hole).
Then (Coyote) said to the cedar tree, “Turn thyself around!” And
then, verily, it turned around; however, the wind blew again from
there as before, and once more the snow gradually filled up (the
hole). So he said to the cedar tree again, “Pray, close up! ” There¬
upon it closed up, indeed. Nowhere was there another hole at all.
Then (Coyote) began to laugh. “Ha ha! the wind will never beat
me. Pray, open up again!” Then, verily, (the tree) became open.
“Pray, close up again!” And (the tree) would close once more.
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Ts-sMaa'stk’emyuk' te'mlta ‘Liya6 Iowa 'hay ayu'sxa-axa. Haa'-
tsE mun'hu yasauwaleyal'nx, “Lowa'hayayu'sxai !” Wa6 las laa.
‘Liya6 mEla'nxasx k‘-laa mun'hu iltqal'm. Qauwa6a laa wahau'hlnx,
te'mlta k’-Llya6 laa iltqa'ln. Temun'hu wahau'hlnx niEhaya'dau
k*an'lits!. Temun'hu k’e'a tsqe'wuLx, temun/hu qaltslxwal' hapE/-
nk’. Te'mlta ‘Liya6 laa iltqa'a, tem yasau6yal'nx. “K'eai'xan, k‘in
‘Liya6 laa iltqa'yu.” Temun'hu yasau6yal'nx. “X-au qasuwa'a as’
k*a£k\” Temun'hu k’e'a tsqe'wuLx, temun'hu qaltslxwal' hapE'nk*.
‘Liya6 qaa'tsE qaltsl'yuxh temun'hii spa'yusxa. Tem k’Ets mun'hii
LEai'sx xas Mo'luptsinI'sla. Tcmun'hu yal'x-auk* is hain6 kuntaTnx
temun'hu yasau6yal'nx. “X-au ts!a6wa Iqa'alsxam 1 nlsk’ Tem-
un'hu yasau6yal'nx. “Al's xu'sl lEha'yayusxam, k’i'nukus 2 mun/hu
nl'sk* qa'alsxalmi.” Tem mis mun'hu lEha'yayu, tem yasau6yal'nx.
“Qa'axasxai wa' qa'lpEx!.” Temun/hu k’ e'a hllkwalsal'nx, temun'hu
lo'qutl'yutxa hak’altsal's-u. Temauk mun/hu tsxudal'xa. ‘Lauxlya6
qaa/tsE .tsxwati', te'mlta-axa mun'hu tsllkui'nx,- tem-axa mun'hu
tsk’ui'dlyu. Haa'tsE-axa wahau'hlnx. Wa6 tas laa. Itsxa-lsxal'
mun'hu haa'tsE. ‘Liya6 mEla'nxasx k’-laa mun'hu iltqal'xasxam.
Temun/hu taa'xtl tsilpal'xasx. Tem hl'k’e yEli'nt!3 Lxuui'nx
pEiik’Tsik's qauwa6a hl'k’e ts-tE'xk*. Yu'xu ‘Liya6 a'mta k* !ila'-
hasal, te'mlta wl'lx qwula'xt. Tem yasaikyal'nx. “QaTk’Exai!
Hun/tsk’Ex sin tEq k’instl'yEmtsu.” Temun'hu mis a'mta nk’ !a'-
lhlxasx, tem hau'k’s mEhaya'nlx. Wa6na' il'k’eai na'k’eai. ‘Tem
k'Ets mun'hu qalpalsxal', tem-axa mun'hu Ik’a'xk’Iyusxa. Tem-
un'hu mEpu'lalxa,4 tem hau'k’s mEhaya'nlxa. Te'mlta ‘Liya6
xeTlk’e ha'nx nl'sk’ ik’s. Tem-auk’ mu“'liu paksaTyal'nx tats-
k’ Il'k’ik’. Te'mlta wa6na' hata'hak’. Tem k’Ets mun'hu ma'yExa.
“Xas qula'xt tsqwa khnstl'nx xam6 kusi'ns k* Il'k’s.” ‘Liya6 laa
iltqa'a. Tem k’Ets mun'hu ayal'. ‘Liya6 qaa'tsE ya'xaiq tem
lEya'xalLx qami'nt tas tsima6ma'. Tem k’Ets mun'hu pkutsui'nx,
tem tsimal'nx nunsal'nx. MEqen'xat.5 6 Temun'hu mEya'xaux.
‘Liya6 qaa'tsE ya'xau, te'mlta LEai'sx as lEya'tsit, tem k’i'mhak’s
ayal'xa.
Temun'hu mis wl'lx Itsal'sik’s, temun'hu qaai'xa. Wa6na' hl'-
tslEm, xa'mst tai6 mukwa6slltsLo ya'tsx. Tem pxeltsusal'nx xa'kus
mukwa6slltsLo. “Hanl'k’Ex-E'n V’ — “Hak’i'nsk’in 6 wl'lx.” — “Te'-
mEx-E'n na'k’sau?” — “Hl'k'en hau'k’s x’u'lamtxa. K’in xadlya'-
yEm tEsi'n miLx.” Temun'hu k' e'a ihl'yux11. “La-E'n V’ ts-yEal'sk*
1 qaa- to enter.
2 k'is + -n + -uku.
s il- to be small; -j vint! distributive.
4 plU- TO STAND.
■> Literally, “It has an odor”; qenx scent, odor.
6 Transposed for hik‘m'sk‘in.
fkachtenberg]
ALSEA TEXTS AND MYTHS
193
However, upon li is fifth (command) it would not come open again.
In vain (Coyote) kept on speaking to (the tree). “Come open!”
There was not any (compliance with his request). He did not know
what he was going to do (for) himself. He celled all beings, but
nothing was going to be done. Thereupon he hailed the little old
man Sap-Sucker. And then he came to him, indeed, and began to
peck from the outside. But he could not accomplish anything,
whereupon he said to (Coyote), “I quit; I can not do anything for
thee." So then (Coyote) told him, “Thou shalt send the Wood¬
pecker here.” And then he came to him, indeed, and began to peck
from the outside. He was not pecking long when a hole began to
appear. And then (Coyote) saw (the Woodpecker) . Thereupon he
took a great fancy to him and said, “Thou shalt put thyself farther
in this way.” But (the Woodpecker) told him, “After (the hole)
shall become bigger a little, 1 will put myself farther in.” And then
after it became bigger (Coyote) said to him, “I wish thou wouldst
put thyself in again ! ” So then he did it, indeed, whereupon (Coyote)
took hold of him quickly from the inside. And then they two began
to fight. They two did not fight long when (Coyote) lost his hold
on him, whereupon (the Woodpecker) escaped. In vain he called
him back. There was no answer (to his pleadings). Then (Coyote)
did various things to himself in vain. He did not know how he was
going to help himself.
So necessarily he dismembered himself. Just a little at a time he
forced all parts of his (body) outside. He had not yet come out
entirely when the Haven arrived. But he said to him: “Runaway!
Perchance thou mayest steal of me (some of) my (body) parts.”
And after he had put himself out entirely he began to look around
everywhere. There was nobody in sight anywhere. So then he
rolled himself around and began to reassemble (his parts). Then he
stood for a long time and looked around. However, he could not
see well far off. Thereupon he began to feel of his eyes. Verily, on
one side (of his face his eye) was gone. So he said, “The Raven
must have stolen one of my eyes:” He could not do anything.
So he went on. He was not going long when he came upon many
grasshoppers. So he gathered (some) and tried to eat them. They
tasted good. Then he kept on going. He was not going long when
he saw a house, whereupon he went there.
And when he arrived at the house he went in. The people were
gone; only one old woman stayed (there). Then that oil woman
asked him, “Whence art thou (coming)?” — “I have come from
afar.” — “And where art thou going?” — “I just travel all over. I
am going to show thee my lunch.” Thereupon he gave it to her,
indeed. “What is it?” (were the) words of the old woman. “Oh!
96653— 20— Bull. 67 - 13
194
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
as mukwa^slitsLo. “A'a, tsima£ma\ Nu'nsit!.” Temun/hu k’e'a
nunsai'nx. “Hani'k’t-E'n ham la'tqa V’ 1— uA'a; qami'nt tashun/k’i
ik’ta's Lxaya/ts.” — “I'mstE tae? Tem k‘in au'L pkutsu'u.” —
UiLiyae. Xa-iLlya£ laa Lxu'ndidl. Tai£ kwas tka'hitist hl'tslEm qas
5 xunu'dinx. Sxas tqaia'ldi pku'tsitxalst, k’i'nauks 2 yuxa'yEm xame
kuha'ms k’ !lk's.”— “K’eai'sa.” Temun/hu k’e'a imsti'nx. Tem-
auk’ mun/hu k’tsla'yux11 ats-k’. Il'k’ik* tem-axa mun/hu tsk’ui/diyu.3
1 Literally, “Whence is thy somethingness?”
2 k-is + -n + -auk\
3 Jackson was of the opinion that the story contained additional episodes which, however, he did not
remember.
Fit AC 1 1 TE N BE RG ]
ALSEA TEXTS AND MYTHS
195
grasshoppers. Eat it!” Then, verily, she began to eat some.
“Whence didst thou, obtain them?” — “Oh! there are many right
here on that prairie.” — “Is that so ? Then I shall (he able to) gather
them close by.” — “No. Thou wilt not be able to obtain any. Only
those people who are one-eyed (can) catch them. If thou desires t
to obtain them, I will take off thee one of thy eyes.” — “All right.”
Then, verily, he did this. Then he put her eye inside (his socket);
whereupon he escaped.
5
10
15
20
CUSTOMS AND HISTORICAL NARRATIVES
18. Games of the Alsea Indians 1
(Told by William Smith in 1910)
I. LPU'PENHAUT 2
SHINNY
Na'mk' auk'Ets-axa wi'lyEm s-le'wl', hak'au'k'-auk' ya'tsx kwas
na'tk'1 tas hl'tslEm, temun'hu k'i'pxats tqaiaTdEx Ltlawa'It. Te-
mau'xxeAk' tsimlana'stiyuk' teimU'hu qo'tsE k’au'xuts Ilui'. ‘‘K'il
hak’ ta'ming'ink* k’Lis tlau'txalm.” Ts-yuOk'aux ats-mElana'stl-
yuk’iLx as milhudai's. Na'mk' Axas tqaia'ldEx Itlawa'It, k'au'xus
llui'm kuts-mElana'stlyuk’iLx qau'wls. “K'is ta'mEng'iiik'it-s-pI'-
tskum k‘ids pu'pEnhautxal'm. L-qau'wis k'au'k's Lpu'pEnhaut.”
Ts-yo'lk'aux atsimlana'stiyuk* . Hamsti® hl'k’e tas laa k'Ets tl'ut!-
huna'Lnx. K'is-axa ti'ut IhunaTn tas pa'xtliyu. K'Ets qllta'lnx
as pi'tskum. “ Na/mk' s tsqa'mt !iyusxam sudaa'stit-s-pl'tskum; k’is
hak' ta'ming’ink' kdis mun'hu k'exk'al'm, kdis mun'hu t !autxai'm.”
Lla'tqaisxamst-auk* ts-hain/k* tas La'mxadot-s-hl'tslEm.3 “Ha'atqa
Ipu'pEnhautxal'mA
K'is mun'hu k’e'a Alya® qaa'tsE k'Ets mun'hu tsqa'mt !iyu as
pi'tskum, k'is mun/hu Lq!aI'm-slo ts-hl'tEk* k’au'k's, k'is mun/hu
ayal'm-slo ts-hl'tEk’ na'k’s k'is Lpu'pEnhaut si'lkustoxs. K’Ets qau'-
wls ayal' as hak’au'k’it, k'Ets k'i'mhak's qau'wis k’exk’ai' as hak’-
au'k’it. K'is Alya5 qaa'tsE k'Ets mun'hu wl'lx as LEya'tsit as
liak’au'k'itauk'slEm.4 K'is mun'hu k’exk’ai'm-slo ts-hl'tEk’. K'is
mun'hu tsimaAn as puxwa£yal't Ixautoxs,5 k'is mun'hu pk' !aAn as
ko'xu hak’ auk K'is mun'hu Lquxwai'lt !xamt si'lkustoxs. K’au'-
1 This narrative has again all the earmarks of Smith’s faulty style of narration. Some descriptions are,
incomplete and at times hopelessly confused.
2 Was played by men exclusively. For a full description of this almost universal game, see Stewart Culin
American Indian Games, Twenty-fourth Kept. Bur. Amer. Ethn., pp. 616 et seq.
3 Literally, “the children people.”
4 Consists of hak y k-auk‘ across; -V, -auk", -slEm.
3xwa£yalt! GOAL.
196
CUSTOMS AND HISTORICAL NARRATIVES
18. Games of the Alsea Indians
I. SHINNY BALL
Whenever spring came unto (this) region, (and wherever) the peo¬
ple lived on (both) sides of the river, they would customarily want to
have (some) fun. So the two chiefs would he the ones who would
begin to talk. “We shall commence to play at that time.” (Such
was) the talk of the chiefs of the two tribes. Whenever they desired
to have fun, their two chiefs would habitually first begin to talk.
“On such a day will we begin to play shinny ball. We will first (go
over) to the other side for the purpose of playing shinny.” (Such
were) the words of the two chiefs. (Then) all sorts of things would
be prepared. The shinny clubs would be fixed over. The days
would be counted. “After five days shall come to an end, we will
then assemble at that time, and we will commence to play.” The
young people (especially) were glad in their own minds. “Soon we
shall begin to play shinny ball.
Then, verily, not long (afterward) the (allotted) days came to an
end, (and) now all the people were going to go across in a body, all
the people were about to go in a body (to the place) where shinny
playing was to be indulged in by all. First would come the people
from the other side; there the people from across would assemble.
Then (it was) not going to be long before the villagers, the people
from the other side (of the river), would arrive. At last the people
would assemble in a body. Then (the space between) the intended
goals would be measured, whereupon sticks would be put (into the
ground) on both sides (of the field). Then mutual betting would be
197
198
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
xuts qau'wis Lqu'lquxwai'lt !xa kus hmlana'stiyusxamstaux.1 ‘‘Xa-
sudaa'stk’em Itsa'sIyutEmts/7 k’is mun'hu mEya'sauxam xa'mELi.
“K’-Ita£ i'mstE tEqwo'n sin Lqu'xwa.”
K'is mun'hu k’exk’ai'm-slo ts-hi'tEk*. Hak’P'hiLiyauk’ k’Ets
5 sau'dist k'is-axa xam£, temun'hu ita£ i'mstE as hak’au'k'.it sau'tist
tem-axa xam£.2 K'is mun'hu tsini'Ln as pu'pEnhau. K'-Liya£
qaa'tsE k'is mun'hu Lpu'pEnhaut si'lkustoxs, K'au'xus mun'hu
ilui'm atsimlana'stiyuk’iLX as Lpu'pEnhauxamt. “Xa-xe'ilk’e Iha-
ya/nauwi kuxa'm hi'tslEm. K‘-Liya£ pa'xt lailt loxs tas hi'tslEm.77
10 K'is imP'hu i'mstE ma'yExam tsimlana'stiyuk' kwas xam£. K'is
mun'hu i'mstE hamstP ilui'm tas hi'tslEm. “Liliya£ pa'xt !allt !oxs.
P-tai£ kus pu'pEnhau Lpa'xtlai. L-hi'k’e xe'ilk'e t lauwai'txam,
liliya£ tsxwa'ta, k'-Llya£ Itsi'xudEta'lln 3 hi'tslEm.77 K'is mun'hu
tsini'Ln as pu'pEnhau. Sis u'k’eai hi'k’e tsaa'mE Lpa'xtlaun, k'is
15 Lpi'taluu.4 K'is hi'k'e hamsti£ ha£pistELi. Hak*au£ ya/tsi *k’as
Lpu'pEnhauxamt.
K’-Liya£ qaa'tsE k'is mun'hu halqa'ln as pu'pEnhau. K'Ets mun'hu
squle'-slo ts-hi'tEk*. K'is mun'hu wustaPya'un. K'Ets hau'k's
wastaPya'lnx. K'Ets iLiya£ ni'sk’ik's xu'si LEyai'xayu. K'Ets
20 hi'k'e xe'iLk'e haya/nauwilt !xa tas hmhi'mhaxasxamst.5 Tem-axa
Ita£ pun'wa'lnx. Ts-mEqami'ntisk’ tas hi'tslEm. Temun'hu Lpu'¬
pEnhaut si'lkustEx. HamstP hi'k'e mukumu'kwalyaet,ELl. K'Ets
iLiya£ qaa'tsE Lkumu'kwalilt !xamt sili'kwEx, k’iskim mun'hu lo'qu-
tistoxs. K'is mun'hu squli'm-slo ts-hi'tEk* tas ltsun'xuilt Ixamt.
25 Te'mlta Kiya£ qaa'tsE k'Ets mun'hu 'wa'itsxa.6
K'is-axa mun'hu ayai'm-slo ts-hi'tEk* nak’ ^k’as Itsina'Lnx as
pu'pEnhau. K’au'xus mun'hu ilui'matsimlana'stiyuk'iux. “P-Liya£
pa'xt lailt loxs La'mxadoo.77 K'is mun/hu ma'yExam atsimlana's¬
tiyuk’iLX tas xam£. uA'a, i'mstauk’ ita£ sin hain£ tEqwo'n. P-xe'-
30 iuk'e Lhaya/nauwi.77 * K’is mun'hu halqa'ln as pu'pEnhau, k'is mu'1'-
hu wastal£ya'ln hau'k's. Tas hmhi'mhaxasxamst ik’sili'kwEx.
K'Ets pi'usxai atsimlana'stiyuk’iLX. “Xe'iLk’ep Lhaya/nauwi.
K'ip iLiya£ haxun'ts plui' 7 ik’pi'n tsli'niyu. P-hi'k'ek*a'axk’e si'-
qultxam.77 K'mxa's mun'hu tsqe'wuLi qas pu'pEnhau. Tas limhi'-
35 mhaxasxamst tem-axa tas ltsuin'xwailt Ixamt. “Xe'iuk’ep Lhaya'¬
nauwi pin tsli'niyu.77 K’Ets mun'hu hau'k’s wastaPya'lnx as pu'¬
pEnhau. K’Ets mun'hu tsuinxwe'lt !xa as Lpu'pEnhaut. "Pu'n'wa-
xatEp!77 Ltsuinxwe' It Ixamt as Lpu'pEnhaut i'mstE. Hau'k’s lo-
wa'stalinx as pu'pEnhau. K'Ets hi'k’e hak’Eni'k’eai pi'usxai tas
1 rriEldna'stiyu chief, leader.
2 The number of players on each side was not necessarily restricted to 11.
3 tslxut- TO PUSH.
4 pt- TO GIVE, TO PAY BLOOD MONEY.
KRACHTENBERG]
ALSEA TEXTS AND MYTHS
199
started by all. First the two chiefs would bet (against) each other.
“Thou shalt win off me five times/’ kept on saying one (of the chiefs).
“Similarly, (of) such a (value) shall be my bet.”
Now all the people were assembled in abody. (On) one side (there)
would be ten and one players, and likewise thus (on) the other side
(there) would be ten and one (players). Then the shinny ball would
be put on the ground. It was not going to be long before shinny
playing would be done by all. Then the two chiefs of the shinny
players would begin to talk. “Thou shalt watch thy people well.
The people shall not strike one another.” Thus one of their chiefs
would say. Now all the people would talk thus: “We will not strike
one another. You shall only hit the shinny ball. We will play care¬
fully; we will not fight; no person will be often pushed.” At last the
ball would be placed on the ground. If any (of the players) was hit
very hard, he was usually given blood money. All (the players) were
usually fast people. (The shinny players would usually) stand on
both sides (of the ball).
Now not long (afterward) the shinny ball would be uncovered. All
(the players) would stand (arranged in two groups). Now (the ball)
would be pursued. It would be followed all over (the field). (It
would be hit back and forth, so that) it would not go far anywhere.
Those that did the hitting would usually watch one another carefully.
Now (the ball) is again shoved back (with a club). The number of
the people was (usually) great. Now shinny playing is done by all.
All are simply (good) runners. They would not run after one another
for a long time, when the ball would be finally picked up. Now those
who are coaching one another would stand (together) in a body. And
not long (afterward) a tally would be made.
Then all (the players) would go back in a body where the shinny
ball was (again) placed on the ground. Now their two chiefs would
begin to talk. “You shall not strike one another, children.” And
then (the other) one of their chiefs would say: “Yes, such is likewise
my opinion. You shall pay strict attention to (the game).” Then
the ball would be declared free, whereupon it would be pursued every¬
where. Everybody is trying to hit (the ball) himself. Their chiefs
would warn (them): “You shall watch it carefully. You shall not
stand behind your opponents. You shall just stand together.” Then
the ball would come near. (The players) are trying to hit it them¬
selves and are likewise encouraging one another, “You shall always
watch your opponents well.” Now the ball would be followed all
over (the field). The shinny players would be encouraging one an¬
other, “Do you shove it!” Thus the shinny players are encouraging
one another. The ball is all the time followed everywhere. The
5 mEhimh- reduplicated form of mEh- to strike.
6 hu- to score, to tally.
7 The plural form sl'qul- should have been used here.
5
10
15
20
25
30
35
200
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
hl'tslEm tsqauwl'sk'. K'Ets mun'hu kumu'kwalllt !xa as Lpu'j>En-
haut. K'Ets xu'sl hl'k’e minai'x xwa£yal't Ixak’s. “Xe-'lLk'ep
Lhaya'nausxai ! ” K'is mun'liu k*e'a xe'AkA Lhaya'nauln tas Itsu-
in'xuilt Lxamt. K'Ets Alya5 qaa'tsE k’Ets mun'liu 'wa'Itsxa.
K'Ets I'mstE Lpu'pEnhaut sill'kwEx. Is Lxatowal'-slo k'Ets su-
daa'stk'em kus pu'pEnhauyal's. K'Ets Lquxwai'lt !xa tas hl'tslEm
A’tsu'lquk’,1 2 k'is-axa ts-qa'qat lExk', k'is-axa an'qayu. K'Ets qal'-
tsk’it tsimal's xa'mEt-s-Lqu'xwa. K’is-axa Ita5 k’l'yal ts-Lqu'-
xwak’ . K'Ets-axa Ita5 kumtui's Lquxwa'lnx, k'is-axa Ita5 Lquxwa'ln
tsl'tsik’ !; qauwa5a laa k'is Lquxwa'ln.
ii. lqat at
TARGET-SHOOTING
Nark's mun'hu Lqat5at si'lkustoxs, k'iAxas mun/hu llui'xasxam
tsimlana'stlyuk’iLx. “L-qat5atxaI'm7 k’il I'mstE t lau'txalm.”
K'is mun'hu ma'yExam atsimlana'stiyuk’iLx. “A'a, k'il k’exk’al'm
Is xa'mEt-s-pl'tskum, k’il qat5atxal'm. K'is hak' ta'ming'ink’ k'lis
k’exk'al'mi.” K’iAxas mun'hu k’exk’al'm. K'Ets k’exk’a'yuslnx
tas tsl'tsik* !. K'Ets mun'hu k'exk‘ai'-slo ts-hl'tEk’. ^K'-auk’
Alya5 tsaa'mE nl'sk’Ent! stin qat5a.” Ts-lui'lxasxamsk’ 3 atsiml¬
ana'stlyuk'iLx. K'is mun'hu tl'ut Ihuna'ln as qat5a. K’Ets Ikunkwl'-
tnx kus su'lha5k’; tsaai'ts! ts-la'nk’, kus qat5a. Imstl5tit-s-su'lha5k’
ts-la/nk' k’Ets Ikunkwl'lnx pqata5txus; kus tsaai'ts!. K’is mun'hu
qall'ln is ko'xu hak’au'wauk' 4 5 kus qat£a; Alya5 tsaa'mE qau'x kus
le/wi'. Na'mk'Ets LEink' ll'nlnx, k’is mEtsiya'xwexam 5 kus qat£a.
K’is mun'hu tsinlyu'ln hak’au'wauk’ . K'Ets mun'hu Lquxwai'lt !-
xamt si'lkustEx; tas an'qayu k'Ets Lquxwa5ya'lnx; tas tsl'tsik’ !
k’Ets Lquxwa£ya'lnx. K'iAxas mun'hu qainhal'm.
Hak' In'‘yauk’ tem laqal'stit-s-hl'tslEm as Lqat£axamt, tem Ita5
I'mstE hak'In'‘yauk’-slo. K'Ax mun'hu wll na5k's ik’as k'Ax
qat£atxal'm. K'iAxas mun'hu LquAquxwai'lt !oxs. K’iAxas mun'-
hu squll'mi. K’is mun'hu Itsl'tsk’ !at si'lkustoxs. K'is mun'hu
tsitsk’ layu'ln kus qat£a. K'Ets qau'wls tsl'tsk’ latxal kus hak'In/-
‘yauk’ s-le'w!'. Xa'mEt-s -hl'tslEm tem sudaa'st tsl'tsk’ !ik' . Ham-
stlAx lil'k’e I'mstE tsl'tsk’ !ik' ts-mEqami'ntisk’ as Lqat£axamtAx.
TemiAx mun'hu squll'. “K’-u'k’-E'n qau'wls tsk’ll'txam? A'a,
xanl'x.” TemiAx mun'hu k’e'a tsitsk’ latxal'. K’Ets xa'mEt-s-
hl'tslEm k’eal', k’is xa'niEt-s-hl'tslEm qalpal'm. Na'mk’ k’Ets
limk’ ll'nlnx, k’is tsqauslyu'ln. Temun'hu tsitsk’ layu'lnx. Xa'mEt-
1 Simplified for k'its-tsu’lquk •; fc--; ts- . . . fc*; tsu'lqu blanket.
2 Played by men only.
3 Contracted for ts-lEyu'lxasxamsk4 .
4 Consists of hak4-; hau£ everywhere; - auk \
5 tsixu- TO SHAKE, TO TREMBLE.
fuachtenberg]
ALSEA TEXTS AND MYTHS
201
shouts of the people would just sound from everywhere. Then the
shinny players would run after one another. (Then the ball) would
fall just a little short within the goal. “Do you watch yourselves
carefully !” Then, verily, (the ball) would he carefully watched by
those who were encouraging one another. (But) not long (afterward
another) tally would he made.
Thus they would be playing shinny ball. Sometimes the shinny
game would (have to he played) five times. The people usually bet
against one another their blankets and their shirts and also dentalia
shells. One yard (of dentalia shells) would (make) one bet. Their
bets likewise (consisted of) knives. Also bead money was bet; arrows
were likewise bet; all sorts of things were usually bet.
II. SHOOTING AT TARGET WITH ARROWS
Before they were about to shoot at the target, their chiefs would
commence to talk, “We will shoot at the target; thus we will play.”
Then the chief of (the other people) would say, “Yes, we will assemble
on one day; we will shoot at the target. At such a time will we
come together.” Then they would assemble. The arrows would be
brought together. Then all would assemble in a body. “Our (dual)
targets shall not be very far apart.” (Those) would be the own words
of their chiefs. Then the targets would be arranged. Some grass
would be tied (together) for a target; its name (was) swamp grass.
The swamp grass, the grass (known by) such a name, would be tied
(as an) intended target. Then the target would be tied from all sides
to a stick not very high (from) the ground. Whenever the target
was hit, it would continue to shake. Then (such a stick with a target
on it) would be buried on both sides (of the field). Then mutual
betting would be done; dentalia shells would be bet; arrows were
bet repeatedly. Then they would be ready.
Six people were shooting at the target on one side, and likewise (the
same number) on the other side. Then they would arrive at where
those mentioned (people) were going to shoot at the target. Then
they would begin to bet with one another. Then they would stand
(ready). Shooting would now be (lone by all. The target was shot
at now. First (a man) from this side would begin to shoot. One
man had five arrows. All the target shooters had the same number
of arrows. So they stood (ready). “Who shall be shooting first?
Yes, thou.” Then, indeed, they began to shoot. Whenever one
man finished, another man would begin again. Whenever (the target)
was hit, (the man who hit it) would be cheered. And now (the target)
5
10
15
20
25
30
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[bull. 67
s-hl'tslEm k’is mun'hu tsitsk' layu/Ll, k'Ets Hiya5 Limk' le'ntEx.
K’is mun'hu qalpal'm qas xa'mELl. Qlal'tsitxaunx mun'hu hinsk’
ts-mEqami'ntisk’ tas aili'k'I tsl'tsk’ !a. Tem tai£ qas xa'mELl
limk* le'ntEx as qat£a.
Temi'Lx mun'hu qalpal' as hak’In'hiLx-auk’ tsitsk’ layu'Lx as
qathi, te'mlta iLlya£ Limk’ le'ntEx xu'si. Temun'hu qalpal'nx qas
xa'mELl. Na'mk' Ets Limk' Il'nLnx, k’is tsqausIyu'Ln. K’is mun'hu
qalpa'a qas xa'mELl. K’is mun'hu mEya/saux xa'mELl. “Xani'x
xuna'.” K’is mun/hu k’e'a tsitsk' latxal'm. Xa'mEt-s-hi'tslEm tem
hl'k’e tskwai'LX Itsl'tsk’ !at Is tsl'tsik’ !. K’Ets Lxa tslum lEmk’ !e'-
ntEx as qat£a qas hl'tslEm sas mun'hu tsitsk’ layu'Lx. K’is mun'hu
qalpa'a qas xa'mELl k’is mun'hu tsitsk’ latxal'm. Na'mk’ k'Ets
limk' le'ntEx, k’is tsqauslyu'ln. Temun'hu. mEya'xaux I'mstE.
K’Ets qlal'tsitxaunx mun'hu. Qau'k’eai hl'k’e tsaa'mE tskwai'LX
Itsl'tsk’ lat Is tsl'tsik* !, tem hl'k’e qaa'ltE Limk' le'naux as qat£a.
K'is mun'hu taxtal'm xa'mELl qalpal'm, k’is mun'hu tsitsk’ lat¬
xal'm.1
I'mstE qaml'n phllkwal'sEx tas hl'tslEm. I'mstE tlauwal' tas
hl'tslEm hak’Eqaml'n. Na'mk’ mis JMEqami'nxa tas hl'tslEm, tem
I'mstE tlauwal', temi'Lx qatea Is tsl'tsik’ 1.
in. ltsI'tsqaut 2
SPEAR THROWING
K’Ets Iqinqe'lnx kus su'lha£k‘ , na'mk’ k’i'Lxats mun'hu k’exk’al'.
K’i'Lxas mun'hu Ilui'xasxam. “S 3 u'k’eai hl'k’e tsaa'mE mEk’ ll'nt 4 5
is tsudal's, k’is qaa'ltE hl'k’e limk’ le'nauwl qaqa'tsE kus tsl'tsqau.”
K’Ets mun'hu Lxwe'lnx kus tsl'tsqau. K’Ets qau'xank’s Lxauwal'-
stEx kus tsl'tsqau, k’Ets k’i'mhak’s k’ Ixwlk' Ixwal'lt Ixayuslnx.5
S qau'k’eai hl'k’e tsaa'mE tskwal'Ll Lxwe'Lxwat is tsudal's, k’is
hl'k’e qaa'ltE limk’ li'nauwl. K’i'Lxats mun'hu tsltsqautxal'.
K’Ets mun'hu Lxauwal'stEx qau'xank’s as tsl'tsqau. K’Ets qlal'¬
tsitxaunx hlnsk' tas hl'tslEm ts-mEqami'ntisk’ qas limk' le'naux as
tsl'tsqau. K’i'Lxats mun'hu I'mstE phllkwal'sEx. Sudaa'st-auk’
hak’ln'hl temun'hu Ita£ sudaa'st hak' In/‘yauk’ ; tem sau'tist ts-mEq-
ami'ntisk’iLx. ^LaLxIya6 mELqu'xwat.
1 And thus the game went on until both sides had spent their arrows.
2 Played by men only. In this kind of archery the target is not stationary, and the players use spears
instead of arrows.
3 For sis.
4 Abbreviated from mEk’H'ntxa.
5 lxwc- to spear: -lt!x reciprocal; -at inchoative; -usx accelerative; -Inx passive.
FKACHTENBERG]
ALSEA TEXTS AND MYTHS
203
was shot at. One man would shoot at it, (but) he would not hit it.
So in turn the other man would begin. Then it was counted how many
times that one already shot. But only one man had hit the target.
Now in turn those from the other side would begin to shoot at the
target, but (the first man) did not hit it (eyen) a little. Then again
another man brgan. Whenever (the target) was hit, (the man who
hit it) would be cheered. . Now another man was going (to shoot)
again. Then one man kept on saying, “Now thou in turn (shalt
shoot). ” Then, indeed, he would begin to shoot. One man knew
(well) how to shoot with arrows. (And) that man sometimes hit
the target twice, as he kept on shooting at it. And then in turn
another man would begin to shoot. Whenever (the target) was hit,
(the man who hit it) would be cheered. Then thus it kept on going.
It would be counted. He who knew how to shoot well with arrows
would always keep on hitting the target. Then again another man
would exchange (his place); he would now begin to shoot.
Thus the people acted long ago. Thus the people from the early
(days) had fun. Whenever many people (came together), then (they
would) thus play; they (would) shoot at the target with arrows.
III. SPEAR THROWING
Some grass would be tied (together), whenever they came together.
Then they would begin to talk. “If anybody (knows) well how to
spear the salmon, he will be the one who will always hit the target.’ ’
Then that target would be speared. The target would be thrown up
high (and) would be speared there with (spears). If anybody knew
well how to spear the salmon, he would always hit it. Then they
would throw the spears (at the target). The target would be thrown
up high. It was usually counted how much was the number of the
people who were hitting the target. Now thus they would act.
Five (people would be) on one side and likewise five (people) on the
other side; and ten (was) their (entire) number. They did not (place
any) bets.
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[bull. 67
IV. ltsi'tsiqhanaut 1
CUP-AND-PIN GAME
Na'mk'Ets-axa tsqe'wyEm kus o'xun,2 k'is mun/hu ltsi'tsiqhanaut
si'lkustoxs. K'Ets hl'k’e k'exk'al' tas hl'tslEm. K'Ets qaa'ltE
hl'k’e mis qamll's k’Ets Lhllkwal'sunx. K'Ets qlal'tsitxaunx
mun/hu. K'Ets qas xa'mEt-s-hl'tslEm tsaa'mE tskwal'ux ItsI'-
5 tsiqhanaut. K’ELxa'ts mun'hu k'exk’al'. £‘Tsaa'mE hl'k’e hai-
haya£tit-s-intsk‘I's ik'qwo/nha£L Lin tlauyal's.” Na/mk'auk'Ets-
axa wI'lyEm xa'mEt-s-o'xun, k'is I'mstE Itlauwa'It si'lkustoxs, la/lta
mis qe'k’iyu tern hl'k’e tsaa'mE Iaa, na'mk’Ets It lauyal'slnx I'mstE,
la/lta mis hl'k'e hamstk qas hl'tslEm k'a'ts !lLx-auk‘ ts-hain/k'.
10 Xa'mEt-s-hl'tslEm k'Ets hl'k'e tsaa'mE tskwal'Lx. K'Ets qlal'¬
tsitxaunx. Namk’ k'i'Lxats mun/hu k'exk’ai', k'Ets qas xa'mEt-s-
lii'tslEm qlal'tsitxanx. iLiya£ tsaa'niE mEqami'nt tskwal'Lx a Itsi'-
tsiqhanaut. K’is mun'hu qo'tsE LEya'sauln tsaa'mE hl'k’e Lqe'tk’Ix
a ltsi'tsiqhanaut. Sutaa'stit-s-hI'tslEm k’i'Lxats pilal'x, k'is-axa
15 Ita£ sudaa'st hak’ In'£yauk’ . K'i'Lxats mun'hu tsl'tsiqhanautxal'.
K'Ets mun'hu tl'ut Ihuna'lnx < kus tsl'tsiqhanau, kus q !ayuF ts-la'-
mxadook*. K'au'k'Ets qlltu'lnx ko'ku is ko'xu, k'is hak'i'm qall' Is
tsk' exe'yu. Hl'k’ e hamstu I'mstE tlwl't IhuntEx kuts-tsl'tsiqhanau.-
k* iLx.
y. leyan'hats !It 3 4
GUESSING GAME
20 Mun'llyaux xe'Lk’it-s-hl'tslEm mElana'tstlyu. Na'mk’ k'i'Lxas
tqaia'lclEx LEyan'hats !lt, k’au'xus mun'hu Ilui'm. ££K'il yan£ts!-
al'm ta'mEnk’ink’ K’i'Lxas mun'hu k’exk'al'm, k’i'Lxas mun/hu
Lqu'Lquxwal'lt !oxs. K'au'xuts mun/hil mEya'sauxa as mElana'-
stlyu. ££St-xe'lLk’e hl'k’e haya'nauwllt !oxs, hl'k’e xe'lLk'e t!awa'-
25 Itxam.” K'i'Lxas mun,hu Lqu'Lquxwal'lt Lxam. Tas an'qayu k’Ets
Lqu'xwaeyalnx, k’is-axa tas k’l'yal, k'is-axa tsl'tsk' Ilyust!, k'is-axa
Ita£ tsi'tsik* !, k'is-axa k'im ts-mu'kuts !uk’ . K'i'Lxas mun'hu yan£-
tslai'm tas lui'lat.4 ££P-Llyae yal'tsxawl'lt !oxs, p-hl'k'e xe'lLk'e
t!awal'txam. *Llya£ u'k’eai tsa'msit-s-hl'tslEm, xa'mtEl s-milhu-
30 dal's. I'mstE k’lis hl'k’e xe'Ilk’e t lawal'txam.” K’i'Lxas mun'hu
yan£ts!al'm. Temun'hu IkwI'ntsinst 5 ats-qaa 'alt-auk' . Tem-auk'
1 No clear conception of the nature of this game can he gained from Smith’s description, nor was he able
to describe it to me clearly in English. It seems to have been a variety of the cup-and-pin game.
2 That is to say, the month for playing this game. The Alsea divided the year into periods corresponding
more or less to our months. The name of each month was usually determined by the particular berries
picked or by the varieties of games played during the period. Thus, February was called “the month
for spearing”; March was known as “the month for top spinning”; April was referred to as “the month
for rolling hoops”; May was called “the month for picking salmonherries”; July was indicated as the
“month for picking salal-berries,” etc.
3 Flayed by men only. Smith’s description of this game is lacking in clearness and completeness. See
Culin, op. cit., pp. 239 et seq.
4 Transposed for lEyo'lat.
6 Should have been Ikainu'tsant.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
205
IV. THE CUP-AND-PIN GAME
Wh enever the (appointed) month came again, the cup-and-pin
game would be played by all. The people would just come together.
Usually when night (came, this game) would be played. Then (the
score) would be counted. One man usually knew well how to play
the cup-and-pin game. Then they would assemble. “Our game is
a very big thing to us." Whenever (that) one month would come
again, such a fun would be had by all, because (according to) tradi¬
tion it was a very (big) thing whenever fun was had with such (a
game), since simply all the people believed in it. One man usually
knew it very (well). (The score) would be counted. Whenever (the
players) came together, one man would usually count (the score).
Not very many (people) knew (about) the cup-and-pin game. So he
was always spoken of (who) understood well the cup-and-pin game.
Five people would usually sit down (on one side) and likewise five
on the other side. Then they would begin to play the cup-and-pin
game. Now (first) the cup would be fixed; (it consisted of) the blos¬
soms of skunk cabbage. (These) were pierced in the middle with a
stick and were tied there with a string. All (the people) made their
cups thus.
%
V. THE GUESSING GAME
Suppose two men are chiefs. (So) whenever they would want to
play the guessing game they two would begin to talk (first). “We
will play the guessing game at such a time.” Then they would
assemble and would begin to bet against one another. Then the
two chiefs would be saying, “We two will watch each other well;
(we two) will play truthfully.” Then they would place their mutual
bets. Dentalia were habitually bet, and also knives; likewise guns,
and also arrows; similarly (they would bet) their bows. Then those
who had been talking would begin to play the guessing game. “You
shall not (do) various (tricks) to each other; you shall just play
truthfully. Nobody (here belongs to) a different tribe; we are (all
from) one (and the same) place. For that reason we will play truth¬
fully.” Then they would begin to play the guessing game. Now
(one side) has a black (painted) stick. And likewise (the people)
206
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
ita£ hak'i'm1 i'mstE mun'hu. K’Ets hi'k'e hamstr qlai'tsitxauux
ats-LqO'xwak'iLx. “K'-imstkt ts-mEqami'ntisk' sxas Itsa'siyudi,”
k'au'xuts I'mstE yo'latxa a Its Il'nllt lEnu't. Sau'tist hi'k'e hamstr
hak' P'hlLlyauk* tern hak’in'hiLiyauk' tern sau'tist itah2 ^K'-im-
5 strt ts-mEqami/ntisk' lis t lau'txaim,’7 k’au'xuts yuli'lt Ixaux. “K-
imstkt ts-mEqami'ntisk* an'qayu sxas Itsa'siyudi.” K’au'xuts mu11'-
hu Lqu'Lquxwai'lt !xa. “Xa-ltsa'siyudi sin tsl'tsik* !. K’-hi'k'e
tai£ tsl'tsik' ! stin Lqu'xwa.” Temau'x mun'hu xutsa' xe'uk'eLi k’au'-
xus k’i'yai ts-Lqu'xwak’ . Ki'Lxats mun'hu yan‘ts!ai'. K'i'Lxats
10 mun'hu tsa'tsasilt !xa. HamstT hi'k'e tas Limtsa'lhixamt. K'Ets
hl'k’e hak‘Eni'k'-slo pi'usxai tas hl'tslEm ts-pi'usxamsk' . K'Ets
sau'tist kus qo'ila k'is-axa xeTk*. Iv'Ets imstrt ts-mEqami'ntisk' .
K' is mun'liu yan‘ts !al'm xa'mEt-s-hi'tslEm. K’ is mun'hu tEsina'ln.
K'Ets mun'hu qElmi'xa. K'is mun'hu Ita'sinln. Xa'mEt-s-hi'tslEm
15 k’Ets psi'nk'xek'em hllai'. K'is mun'hu qalpai' hak' in'‘yauk" s-le-
‘wi'. K'Ets hilai' tsu'nk’xek’em. K'Ets ta'ming* ink k’Ets mun'hu
limk' li'nlnx. K'Ets qlai'tsitxaunx mun'hu. Xa'mEt-s-hi'tslEm
k'Ets saudaXstk'em hllai'. Qas hi'k’e tsaa'mE tskwai'Lx lEyan 'ha¬
ts lit. K’is mun'hu. qalpai'm qalmi'm hak' in'‘yauk'-slo. Iv'Ets Lxa
20 tai£ tsum hllai' kus hl'tslEm. Tas limtsa'lhlxamt as lEyan'hats lit.
Tar mun'liu.
vr. ltsau'tsuwaut 3
DICE GAME
Na'mk'auxauts mun'hu qainhai', k'au'xuts ti'ut Ihunai'nx ats-pqo'-
ilatxusk'. K'au'xuts lii'k'e qas niEqami'nt qas hi'tslEm Lhaya'-
naux. K'au'xuts mun'hu k‘ litsxa'yusxa.4 Temau'x lii'k'e niEla'nx
25 hamstk qas hl'tslEm, mi'saux hi'k’e tsaa'mE Iqe'tk’ ex ltsau'tsuwaut.
K'Ets hi'k'e hak'aus k’exk’ai' tas hi'tslEm, k'au'xaii Lhalda'ln,
la'ltasaux hi'k'e tsaa'niE tskwai'Lx ltsau'tsuwaut. K’Ets xa'niEt-
s-hi'tslEm k’Ets msya'saux. “K’in niELqu'xwaxam ik'qo'tse.”
K'Ets i'mstE lui'lxasxamst si'lkustEx. “TEqwo'n k'in xutsa'
30 mELqu'xwaxam ^k’qo'tsE.” Hamstk hi'k'e tas hi'tslEm k'Ets
i'mstE ilui'.
K'au'xuts mun'hu qainhai'. K'Ets hi'k'e k'a'axk'e kuTai'x kus
pELqu'xwatxus. K'au'xuts mun'hu pilai'. K'Ets qas xe'nk'it-s-
hi'tslEm Lqa'minx 5 kus qo'ila. K'au'xuts qaqa'tsE qlai'tsitxanx,
35 na'mk'auxuts mun'hu tsau'tsuwautxai'. K'Ets hilai' kus xa'mELi.
1 Contracted for hak'Elrin'hiyEm.
2 The number of players on each side is not definitely fixed, nor is it necessary that each side have the
same number.
3 One of the several varieties of dice games played by the North American Indians. It was played among
the Alsea by two players, using four dice or cards. These dice were wooden sticks about 6 inches long ,
flat on one side while the other side was rounded and tapered somewhat toward both ends. The sticks
were marked in sets of two, one called qa'alt male and the other mEsha’lsla or mukwa£sll female.
ilatSX- TO SPREAD.
5 Literally, “make many.”
FRACIITEN'BEKGJ
ALSEA texts and myths
207
from the other side (have) such (a stick). All their bets are (first)
counted. ‘‘It will he such an amount which thou shalt win,” thus
the two mutual opponents would talk. (The number of) all the
(players) on one side would he 10, and likewise 10 people were
usually on the other side. “ (In) such numbers will we play (on each
side),” they two would talk to each other. “Such an amount of
dentalia shells shalt thou win.” Then two (people) would bet each
other: “Thou shalt win (of me) my arrows. Our (dual) bet shall
(consist of) arrows only.” Then in turn two (other) people would
(place) knives as their bet. Then they would begin to play the
guessing game. Then they would win from one another. All those
(players were usually) singing. The noise of the people would sound
all over. (They) would have ten and two tally sticks. Such would
he their number.
Now one man would begin to play. (He would arrange the sticks
in his hands behind his back and would then rest them on the ground.)
Then he would be pointed at. (If his opponent made a correct guess,
the other side) would obtain possession of the guessing sticks. There¬
upon (the other player) would be guessed at. One man (who was
doing all the guessing) would miss three times. Then another man
from this side (would take up the guessing). (But) he would miss
four times. At last (after) this (the fourth) time (the player who
had possession of the guessing sticks) was hit. Then a tally would
be kept. One man would five times (in succession) succeed in keep¬
ing possession of the sticks. He usually was an expert at the guessing
game. Finally (a player) from the other side would in turn obtain
possession of the guessing sticks. That man would sometimes only
twice obtain tally sticks. During a guessing game the players were
usually singing. Only here (it ends) .
vi. the dice game
Whenever two (people) got ready (to play the dice game), they
two (would first) make their future tally sticks. Many (would be)
the people who would watch them two. Now they two spread
(their) own (playing mats). All the people knew (of) those two
that they knew well how to play the dice game. From everywhere
the people would come together, so that they two might be watched,
because they two simply knew well how to play the dice game.
Then one man would keep on saying, “I shall bet on him.” Thus
they would be talking among themselves. “And I, on my part, will
bet on him.” All the people would speak thus.
Then they two would get ready. The intended bets would lay
together. Then they two would sit down. Two people usually
counted the tally sticks. They two were the ones who usually
counted them whenever two (men) were playing the dice game.
208
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
K'Ets Lxa tai£ xam£ pa'stEx kus qo'ila. K'Ets LEmk' li'niyu. K'is
mun'hu q alp a km xa'mELi, k'Ets hilai' mun/lil sudaa'stk’em. K’is-'
axa mun'hu qalpai'm xa'mELi. K'Ets hilai' mun'lii laqai'stk’em.
K’is-axa qalpai'm as tas xamJ. K'Ets Lxa hilai' psi'nk’ Ixek’em
5 laqai'stk’em 1 as tas xamh K'au'xuts mun'hu mEtsau'tsuwautxai'.
K'au'xuts Lha'lditxaunx. K'is-axa mun'hu qalpai'm tas xam£;
k’Ets hi'k’e tsaa/mE hilai' qaa'tsE. K'Ets a'mtanx kus qo'ila.
Tsu'nk'xatsuxt ts-mEqami'ntisk’ kus tsau'tsuwau, tem hi'k'e
hamstu tlEma'sEx. Xe'Lk’ELiyaux LEya'saulnx qa'altsuxs temau'-
10 x-axa xe'uk’ELi tem LEya'saulnx tsa'siduu. Temi'Lx mun'hu tsau'¬
tsuwau kwas tsu'nk’xatsuxtit-s-tsau'tsuwau. Temun'hu qlai'tsit-
xaunx kus qo'ila. Sau'tist tem-axa xe'Lk’ ats-qo'ilak'iLx kus Itsau'-
tsuwaut. Qaa/ltE hi'k'e nu'ns ts-La'qusink' k’au'xuts la'tsxax, na/-
mk'auxuts tsau'tsuwau. Na'mk’Ets qauxa'nk's tqwai'xk’ iliyii kus
15 qa'altsuxs, k'Ets xeTk' ihi'lnx kus qo'ila. Na'mk'Ets xe'Lk’ Lpin'-
tqayu, k'is ihi'ln xe'Lk’ kus qo'ila. K'Ets Ltqwaya'xk’iltxa kwas
xam£, k’Ets xam£ pin'tqax, k'Ets iLiyae ihi'yEmuxu kus qo'ila. Na'-
mk'Ets hi'k'e hamsti® LpP'qayut !eui, k'is tsu'nk’xatsuxtit-s-qo'Ila
ihi'ln. Temun/hu k’Ets tqwai'xk* ili'yut !m, k'is tsu'nk’xatsux tit-
20 s-qo'lla ihi'ln. K’Ets laa'mtiyu kus qo'ila, k'is Itsa'siyusxam kus
hi'tslEm.
yii. lxa'lxauyaut 2
WHIPPING-TOP
K’i'uxats mun'hu k’exk’ai', k'iLxats mun'hu ilui'. “K’il Lxa'-
Lxauyautxai'm.” K’i'nxats mun'hu mELxa'Lxauyautxai'. Wal ts-
tle'xk* Ltiwi't IVansxamsk' tem Itiwi't !‘wanlnx Lxa'Lxauyau, la'lta
25 mis hi'k'e tsaa'mE tskwal'Lx hmkwai'txamt 3 qas wal ts-t!e'xk’.
Is i'mstE tem hi'k’e hamsti® qas hi'tslEm Ltiwi't I'wanx, la'lta
mis hi'k’e tsaa'mE aqa£at Lxa'Lxauyausxamsk’. Kus i'stEkwal
Lxa'Lxauyausxamsk' , wal ts-t !e'xk* . I'mstE tem hi'k’ e qas hi'tslEm
qas hamstk Lxa'Lxauyaux. TaLxiya6 niELqu'xwat. K'i'mliak’s
30 mun'hu wuli'tsx.
viii. lowa'sat
SPINNING-TOP
K'Ets Lowa'sat sili'kwEx. Hi'k'e hamsti® tas hi'tslEm tem-axa
ita£ La'mxadoo k’i'Lxats mun'hu wa'satxai. K’Ets hi'k'e mEqami'nt
k’a'xk'ex tas hi'tslEm, k’Ets Lowa'sat sili'kwEx. Na'mk’Ets-axa
mama'taux 4 kus o'xun, k'is mun'hu lowa'sat sili'kwEx. Tem
1 The compound numeral has been dismembered here into its component elements; it should have been
psi'nLx laqal'stk'em.
2 The tops used in this particular game were made of cedar knots and were round, not unlike the whipping
tops used by the Crow and Cheyenne Indians. They were kept in motion by whipping with a small quirt .
3 Literally, “ How to dance' kuit - to dance.
4 For mEd' mataux] d'mta entirely.
FRACHTENBERG]
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209
Then one of the players would lose. Sometimes only one tally stick
would be left. lie would be hit (too often). Then in turn (the
other) one would lose about five times (in succession). So again the
(other) one (player) would commence (to play). lie would prob¬
ably lose six times. Then the other one would (resume) again.
That one would sometimes lose eight times. (Still) they two would
keep on playing the dice game. They two would be watched con¬
tinually. Now again this one would begin to (play); he would just
be losing for a very long time. (At last) he took away all the tally
sticks (from his opponent).
The dice were four in number, and each was painted. Two of them
(painted similarly) were spoken of as males, while, on the other hand,
two were spoken of as females. Now they always played the dice
game with four dice. And the tally sticks were always counted (by
some one not playing) . The dice players had ten and two tally sticks.
The two (dice players) always spread out (in front of them) hides of
elk whenever they two played the dice game. Whenever the two
male (dice) happened to fall with marks up (the player who threw
them) would be given two tally sticks. Whenever two (dice) hap¬
pened to fall with (their mark) turned down, he would be given two
tally sticks. Whenever one (die) would fall with face down while the
other one fell with face up, he would not be given any tally sticks.
Whenever all (the dice) fell with face up, he would be given four tally
sticks. And when (they) fell with face down, he would be given four
tally sticks. When ah the tally sticks (of one player) were gone, that
man would lose (the game).
VII. WHIPPING TOP
Now they would assemble; whereupon they would talk. “We will
whip tops.’ ’ Then they would begin to whip the tops. The tops
were fixed, being made of cedar knots, because the cedar knots had
the property of whirling well. For that reason all the people made
them (out of cedar knots), because tops made out of (cedar knots)
were very good. (For that reason they used) tops made out of such
(material, namely) of cedar knots. Thus, then, ah the people were
whirling tops. They did not bet. Now here it ends.
VIII. SPINNING TOP
Everybody was spinning tops. All the (grown-up) people and also
the children would spin tops. Whenever many people came together
they would all spin tops. As long as the (appointed) month (had not
yet) gone entirely, everybody would spin tops. Now the tops were
96653 — 20— Bull. 67-
14
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BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
Itiwi't Twanlnx kus wa'sa, kus kuxwaa/tu ts-lo'xlok’ tem-axa itas
qalxadsit ! ts-loddoxk' tem-axa. i ta£ kus po'qu tsdo'xloxk'. K’Ets
lo'pallnx 1 kus wa'sa, k'is mun/hu kuidai'm kus wa'sa. I'mstE
It lauyai'slnx kus wa'sa.
ix. lpa'pesxaut
CAT’S CRADLE
5 K'Ets qau'wis kus la'mxadoo pa/pEsxautxaik K'is mun/hu yas-
au£yadn kus ma'hats. “ ^Laxiya6 tskwai'LX. Xa-uhaya/nauwq k'in
pa/pEsxautxai'm.” TsimyEadnsk' as ma'hats. “Xa-Lhaya'nauwi
k’in. ti'ut Ihuna'a kus mEk'ila£t\ Xa-uhaya'nauwi k’in ti'ut Ihuna'a
kus itsai's tem-axa ita£ kus k!ui' tem-axa ita£ kus mExud." K'Ets
10 mun'hu pa'pEsxautxai' hi'k'e hamstk kus hi'tslEm. K’Ets hi'k’e
hamsti£ tsiya/sEx 2 kus hi'tslEm ts-pa'pEsxauk’ . Tsqali'm ts-La'-
qusink' I'stEkwal Ipa'pEsxausxamsk’ . Na'mk’Ets upa'pEsxaut
si'lkustEx, k'Ets hamsti£ hi'k’e qauwa£a laa dtiwi't I'wanlnx: k'ean/-
k'elau tern Ita£ Itiwi't I'wanlnx kus qon'qu tern Ita£ kus pitskuli'nid
15 hamstk hi'k’e kus kaka'ya£; Itiwi't I'wanlnx kus mukwa'ltsid' tern
ita£ kus ml'qlu tern ita£ kus 'wa wat Hamsti£ hi'k'e tas laa Itiwi'-
t I'wanlnx, k’Ets mun'hu Lqa'pEsxaut si'lkustEx.
x. lxe'xeltaut 3
GRACE STICKS
K'Ets qe'ltEx 4 * qau'xaku 5 hak’aud K'Ets mun'hu qainhai'-sld
ts-hi'tEk' . K'Ets mun'hu k' exk' ai' tas tsa'sidoo, k'Ets mun'hu Lxe'-
20 xEltaut si'lkustsx. K’Ets mun'hu halqadnx, k’Ets mun'hu hau'k’s
ustal£ya'lnx. K'Ets mun'hu kumu'kwal£yadnx. Na/mk'Ets xeldi'-
Inx ni'sk’ik’s, k’is LEyai'xayusxam ni'sk’ik's, k’is k’i'mhak's
wusitadn. K'i'Lxats i'mstE tsa'siltlxa. K'Ets ^Liya6 hamsti£
pilskwi'tsit kus hak' in/'yauk’ s-le'wi'. K’i'Lxats mun'hu xe'xeltau-
25 txai'. Tsa'sidoo ts-t lauyai'sk’ xutsa'. I'mstE tai£ kus tsa'sido
ts-t lauyai'sk’ xutsa'.6
1 Ipu- TO RUB BETWEEN HANDS.
2 tSlS- TO OBTAIN, TO SUPPLY.
8 Smith forgot again the real object of this narration and failed to describe the game. Judging from a
description obtained from him in English, this game may be best compared to the game of “grace-sticks”
or “grace-hoops” played by the children in some parts of the United States. Two short sticks are linked
together by means of a string about 4 inches long. These sticks are thrown up high into the air and as they
descend the player tries to catch them on the string and toss them up again. This game was played by
women exclusively.
* qal- to tie.
6 Dissimulated for qaux-uku,
6 This narrative by no means exhausts all the ^ames known to the Alsea Indians. Among those that
Smith failed to enumerate may be mentioned stilt-walking, hoop-rolling, etc.
FRACIITENBEKG]
ALSEA TEXTS AND MYTHS
211
made (of) spruce bark and also (of) alder bark and likewise of fir bark.
The top was usually rubbed between the hands, whereupon it would
begin to whirl. Thus fun was had with a spinning top.
ix. cat’s cradle
First the children would play the game of cat’s cradle. Then a
child would be told: “Thou dost not know it. Thou shalt watch; I
will amuse (myself) with the game of cat’s cradle.” (Thus) a chdd
would be told: “Thou shalt watch (while) I am going to make a crane.
Thou shalt watch (as) I will make a house and also dead timber and
likewise a salmon trap.” Now all the people would (amuse them¬
selves with) the game of cat’s cradle. All the people would supply
(themselves with) their (own) cat’s cradles. Such cradles were made
out of willow bark. Whenever all the people were playing the game
of cat's cradle, all sorts of things would be made (by them) : Fish
traps; also swans would be made, and sand-hill cranes; all (sorts of)
birds; eagles were made and also vultures and likewise owls. All
sorts of things were made whenever the game of cat’s cradle was
indulged in by all the people.
X. GRACE STICKS
(The people) would tie (two sticks) on both ends. Then they
would be ready. Now the women would assemble, and the game of
grace sticks would be played by all. (The sticks) would now be de¬
clared free; whereupon they would be followed everywhere. They
would be run after repeatedly. Whenever they were thrown far (and)
whenever they would go far, they would be followed there. Thus
they would win from one another. The players on one side would
not all be strong. Then they would play the game with the grace
sticks. (This) was a game on the part of the women. This was a
game on the part of the women only.
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[bull. 67
19. The Big Fire1
(Told by William Smith in 1910)
Te'ma'L-axa yala'sau hak’iKwa's, mis qami'n tkE'llts ll s-le'wl';
sin ta£a tem-axa sin lI£ tem-axa sin ha£atl, tem sin ta£a ts-Ll'yak’
tem mun'hu sin ta£a ts-mu'tsk' ak‘ tem ts-la'qask’ 2 — psi'nux ts-
mukwa£stELlk' — tem-axa xa'mELi tsumkwa£stELlk’ xam ma'hatsk',
5 tem-axa xa'mELi ts-mukwa£stELlk' xe'uk* ts-ma'hatsk* ,3 tem-axa
xa'mELi tsumkwa£stELlk’ tem psi'nLx ts-ma'hatsk' ; tai£ mun'hu
ts-niEqami'ntisk' . Tem mun/lil mEqen/'yaux s-le'wl'. Te'min
ma'hats Is ta'ming'ink’ .4 Tema'T mun'hu mEya'xauxa. Las qau'x
as pl'tskum,5 te'mlta qamllsuwltxal'. TemiTx mun'hu niEya'-
10 sauxa. “K'-liliya£ na'k's m'sk'ik's ayai'm. IntskT's hi'tE tsa£ti
k'is hllkwlsa'a qas le'wl'?” K'i'uxats I'mstE yo'la. aK'iL hl'k’e
qxenk’sal'm Ltowai'sk’ik’s,6 Lis k'im tkEllts ll'yusxam.” TemiT.x
mun'hu k’e'a tkEllts 1 1 'yiisxa k'im. Temun/hu qamll' s-le'wl'.
Hl'k'e mEpa'halauxa ts-hainal'sk* as pl'tskum. iLlya£ aqa£tit-s-
15 intsk'I's k'is hllkwlsa'a qas le'wl'; Lk'ill'tla k'is aull'm. Temun/hu
qamll' s-le'wl'. Hata'mE hi'k’e ya'lal tas Lk'ill'tla, mis mun'hu
qamll'-slo. TkEllts !l's ^k'auLi'. Lqen'hiyu s-le'wl', hata'mE hl'k'e
Lpa'hallyu s-le'wl'. K'Ets LEyai'xayu kus Lk'ill'tla. Nak' k’sts
sipu'yu, k'is k'im tkEllts !l'm. Hata'mE hl'k'e ya'lal ta 7 Lk'ill'tla,
20 hata'mE hl'k'e tsko'la ts-pl'usxamsk* . “K'-lillya£ na'k's ayal'mi,
k'in hl'k'e tas hun'k’i Itsal'm a'lik’an.” Tem mEya/sauxa sin ta£a.
uK'-lillya£ na'mk' na'k's ayal'm. TkF/lltslaxa is le'wl'.”
Wl'lx mun'liu kus yai'xaltxak's ku Lk'ill'tla. Temun'hu hl'k'e
Lqen/hlyu s-le‘wl', hata'mE hl'k’e Lpa'hallyu s-le'wl'. Te'mlta
25 iLlya£ qaa'tsE mis LEai'sunx as nu'ns haluwl'k'sautxau dc'as na'tk’h
Temun/hu k* lo'qudlyu'LX tsl'tsk' IlyustlExk' qa'sin ta£a. Temun'hu
qa'sin ta£a ts-mu'tsk* ak’ tem k' loqudl'yuLx xutsa' tsl'tsk’ Ilyustl¬
Exk'. Tem hl'k'e k'im plui' a'lik’an as nu'ns. Te'maux mun'hu
k'i'mhak’s ayal', temau'x mun'hu tsl'tsk' layuLx, temau'x mun'hu
30 Lxamnal'nx k’im. TkEllts !l£st as nu'ns ts-pElu"pEluk' , tem-axa Ita£
ts-sl'yak* tkE'llts lltsit. Temun'huLuu'lnxtemtsIsa'lnxhamstI£hIk' e
ts-hats ll'lalk; temun'hu halhaltsau£ya'lnx8 Lk’ilt ll'sik's. Tlya6 auT Is
ko'xu LEya'tsit sili'kwsx. Ko'ku hl'k'e LEya'tsit sill'kwEx Is I'nals.
Hata'mE hl'k'e tas kaka'ya6 ya'lal tas Lk'ill'tla. Hl'k'e Lqen'hlyu
35 s-le/wl'. Wa£na' hl'k’e as pl'tskum. Hl'k'e hamstl£ tkE'llts laxa
1 It is interesting to note that the same story was obtained among the Coos as a Creation myth. See
Frachtenberg, Coos Texts, p. 52. This fire, which raged over a large part of Oregon, took place some sixty
years ago, and traces of it can still be seen.
2 The plural form ts-tsa' siduk’ would have been more proper.
3 The plural form ts-H'mxadoolr would have been more proper.
4 He was about 14 years old.
5 Literally, “the sun was high.”
6 The present site of the Cape Ceteha lighthouse.
7Fortos.
8 Reduplicated stem halts- to carry, to bring.
FRACHTENBERG]
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213
19. The Big Fire
W e were coming back from Siuslaw, when, long ago, the world was
in flames. (The party consisted of) my father and my mother and
also my elder brother, and my father's mother and my father’s younger
brother and his wives — he had three wives — and also one child of one
of his wives, and likewise two children of (the other) one of his wives
and, moreover, three children of (another) one of his wives; (such)
only was the number of (the party). Then it seemed to be getting
dark all over. And I was young at that time. We kept on going.
Although the sun stood high, nevertheless it threatened to get dark.
Then they kept on saying: “We will not go far anywhere. What on
earth is nature going to do ?” Thus they would talk. “We will just
go down to Ltowai'sk* , (and) we will build our own fire there.”
Then, verily, they built their own fire there. And then darkness fell
all over the world. The surface of the sun just kept on getting red.
The universe was not going to enact a good thing; (a) fire was begin¬
ning to approach. Then it got dark all over. The fire seemed to be
flying in all directions as soon as darkness enveloped the world. That
spoken-of big fire was coming. It became dark all over; the world
seemed to be getting red. The fire was falling (all around us) . Wher¬
ever it would drop (another) fire would start there. The fire seemed
to be flying in all directions; its crackling just seemed to make a
roaring noise. “We will not go anywhere; we will just stay motion¬
less right here.” Then my father kept on saying: “We will never
go anywhere. The world is on fire.”
Then the fire came to the trail. It was just dark all over; the
world just seemed to be getting red. But (it was) not long before
some elks were seen coming downstream along that river. There¬
upon my father took his gun for them. Then, on his part, my father’s
younger brother reached for his gun (also). But the elks just stood
there motionless. So they two went there and began to shoot at
them, whereupon they two killed one (elk) there. The elk’s hair
was partially burned and also his legs were partially burned. Then
(the elk) was skinned and all his flesh was distributed, whereupon it
was carried to the fire. The people did not remain near the woods.
Everybody was staying (near) the ocean on the beach. The fire was
flying around just like the birds. It was just dark all over. The
sun had disappeared. All the hills were on fire. Even the hills
214
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
kus tsk'in'tsi. Las ko'ku kus tsk’P'tsi, te'mlta tk.E'llts laxa, mis
mun'hu wi'lx ku'kus a Lk'ili'tla. Hi'k’e na® ts-qau'xatisk’ tas kots
ts-k’ le'pauk' tkEllts li'sk' 4 “K'il laa hi'tE tsa®ti iltqai'xasxam® ?
K'-u'k‘-E'n hai'ts wi'li, k’lis qau LEalautEmts V1 — “A'a, u'k’eai
5 hi'tE tsa£tl k’au'k’s 2 wa£ ts-k’ a'ltsuk’, k’is Aiya® ayai'm k’i'luk’s V1
K’i'Lxats i'mstE yo'latxa, na'mk’Ets qamli' is le'wi'. Hata'mE
hi'k’e tsko'la s-le‘wi' Lk'ili'tla ts-pi'usxamsk’ . “Tem k’iL hi'k’e
nnP'hu itsai'mi. K'il hi'tE laa mun'hu na'k’s ayai'mi?”
K’Ets a'niyux11 a 7 sin ti'k’ext. Ts-hi'tslEmk’ ^k’aya/niLX. “K-
10 hi'k'e tsqwa tkEllts li'm hamsti£ sin hi'tslEm.” K'is k'im yasau®-
ya'a qats-ma'hatsk* . “Xa-huya® a/niyuxs, k’-auk’ ila'tstau sin
k’a'ltsu lowa'txayusxam. Alya® la'tEq sxans qwon tai® sa'lsxam-
axa ku'sin mu'tsk’Exan.” K’Ets i'mstE yasau®yai'nx ats-Li'yak’
qa'sin ta®a. Hamsti® hi'k’e tas laa ko'kus ayai'xa: tas nu'ns, kusu®tsi,
15 tem mEqalpa®tt, tkEllts li'tsit hl'k'e hamsti® ts-pElu“pEluk’ . Lim-
tsa'lhixamt a'sin ti'k’ext. “Intsk’i's hi'tE tsa®ti k'is hilkwisa'a qas
le'wi'.” Na'mk’ mi 'sin a'tsk’Exa, k'-liliya® na'mk' qas nk‘ ili't !a
tsqe'wuts. K’Ets i'mstE ildi' a 'sin ti'k’ext. “K’-auk’ Alya® ila'-
tstau pstin k’a'ltsu. Hi'k’e Lqenhi'yu s-leVi'. K'-ni'tE tsa®tl
20 namk's-axa Lqai'yusxam s-leVi'. Mun'lii sudaa'stit-s-qamli's mis
tkEllts !a'xa s-lecwi'.” Tas Lk’ili'tla ts-pi'usxamsk*. Na'k’Ets3
tsk'ix kus kots kwas i'nais, k’Ets k’i'mhak’s sipu'yu ku Lk'ili'tla,
k'is k’im tkEllts !i'm.
Te'mlta-axa hata'niE mEtsa'laux a ts-pi'usxamsk' a Lk'ili'tla.
25 K'Ets ta'mE hi'k’e tas kaka'ya® ts-ha'haink’ .4 Lk’ili't !a hau'k’s
ya'lal. K'Ets ta'mE hi'k’e iltqa®at ts-haihaya®tisk’ ku Lk’ili'tla.
K'Ets hi'k’e au'L sipwi'yu ku Lk’ili'tla na'k’eai ku'siA ya'tsx. Xe'-
ilk'e5 lhaya'nauwi kus la'mxadoo, iLiya® na'k's k’ahai' xam®.
Hi'k’e k’a'axk’e ya'tsi kus La'mxadoo. K’au'xuts6 mun'hu ilwi'.
30 “K'-liliya® na'k’s iltqai'm,7 mEqami'nt lin nu'nsumxtELi.” K’au'¬
xuts mun'hti ilwi'. “K’ist hi'tE laa iltqai'xasxam ? Sa'nqat-s-
intsk’i's hilkwaisai'nx qas leVi'. K'ist hi'k’e tas hun'k’i itsai'm
qaa'tsE. K’-tai® s yuxe' ku Lk’ili'tla, k’i'stis-axa phainsai'm hak'-
ni'k’eai wili'sal.” K’au'xuts i'mstE lui'lxasxa. K’i'Lxats hi'k’e
35 hamsti® i'mstE ilui'. “Liliya® sqa'tit na'k's ayai'm, k’iT hi'k’e
k’ a'axk’ e ya'tsi.”
Hi'k’e tle'la yai'x-auk’ is hain® as tkEllts li's. Hi'k’e Lpa'alta
pqenxsai'-slo 8 tas xwen'siyu ts-qen'xask\ Aiya® ni'sk’ik’s qe'tsx
s-leVi'. Na® ^k’asya'xEx as }ra'xali®t 1, tem hi'k’e hamsti® tkEllts 1-
1 Simplified from ts-tkEllts!i'sk’. The exact sense of this sentence is as follows: "(Every) where (even)
the blossoms of the highest trees burned down.” Literally, "Just (everywhere) its height (of) the trees
their blossoms its fire.”
2 k’is + -auk\
3 Contracted for nak’ k’Ets.
* ha'hain reduplicated stem hain- to look, used here nominally.
5 Supply k’is before xe'llk’e.
For example, my father and his younger brother.
7 Should have been ayaVm.
3 qenx odor, smBll.
FRACHTENBEUG]
ALSEA TEXTS AND MYTHS
215
(that were near the) sea were burning as soon as the fire arrived at
the sea. Everywhere even the blossoms of the highest trees burned
down. “What, indeed, can we do (to help ourselves)? Who is
going to come here to tell us (of the conditions in other places) ?” —
“Yes, (I) wonder if anybody will be so void of sense that he will not
(know enough to) go to the water ? ” Thus they would talk as soon
as darkness fell over the world. The crackling of the fire just seemed
to roar all over. “Now we are just going to stay (here). (I) wonder
how we can go anywhere (else) ? ”
My grandmother was crying all the time. She was crying for her
people. “All my people must have perished in the flames.” Her
child would there speak to her continually. “Thou slialt not cry all
the time (or else) my heart will become small. It is nothing (even if)
we two only (myself) and my younger brother have survived.” Thus
my father was continually speaking to his mother. All sorts of
(animals) were coming to the sea: elks, black bears, and cougars —
the hair of all (of them) was just partially burned. My grandmother
was singing, “(I) wonder, indeed, what nature is going to do.”
When I slept, the fire never came to us. My grandmother would
speak thus: “Your (dual) hearts shall not be small. It simply got
dark all over. (I) wonder when it is going to get light again. Prob¬
ably for five nights will the world be in flames.” The crackling of
the fire (was heard everywhere). Wherever a log lay on the beach
(and) whenever the fire dropped there, it would (instantly) catch fire.
But (at last) the crackling of the fire seemed to be dying out. It
seemed to have the appearance of birds. The fire was flying in all
directions. The fire seemed to be of such a size. The fire was
dropping close to where we were staying. (My mother) was watch¬
ing the children carefully, she never allowed one (to go away from
our camp). The children just (had to) stay together. Then they
two began to talk: “We shall not go anywhere, we have plenty of
food.” Then they two spoke (again) : “What are we two going to do
(to help) ourselves? Something bad has happened to the unrverse.
We t\Yo will just stay here for a long time. Only after the fire
shall have disappeared will we two go to see whence it had started.”
Thus they two would talk among themselves. Then all would speak
thus: “None of us will go anywhere; we will just stay together.”
The fire was just terribly hot. The smell of the smoke made an
awful odor all over. (But) not far away it was getting light. Where
that trail was leading, the ground had burned entirely. All the
216
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
a'xa s-le‘wi'. HamstP ko'kus ayai' tas kusu£tsi, hamstP hi'k'e
la'tEq Lahai£t ! tem ko'kus ayai'xa. Tem-axa ita£ mEqalpa£P, tem-
axa ita£ qatsi'li, tem-axa Ita£ pa'yEm, tem-axa Ita£ yan'qu; hamstP
hi'k' e tkEllts li'tsit ts-pElu^pEluk 1 tem-axa ita£ ts-yun'salyust lExk* .
5 Ts-hi'tEqlnsk' tkEllts li'tsit qola'hayuxu hak‘ !e'ts is k'i'lu. uiLiya£
qau Itsi'mxax, mEli'lk’stiLx-au is hain£. K'ist hi'k'e ala'k’uwi.”
K'au'xuts i'mstE ilwi'xasxa. uiLiya£ na'mk’ imi'stal s-le‘wl',”
k'Ets i'mstE mEya'sauxa a'sin ti'k'ext. “Las qaa'tsE te'mlta Tiya8
imi'stal s-le‘wi'.” Na'mk" auxuts tskwayu'LX ats-la'mxadook" ,
10 k'au'xuts yo'la. “K'ist hi'k'e mun'hu tas hun'k‘i ya'tsi. Na'mk' sis
yuxe' kn Lk'ili'tla, hak’ta 'mink' ink" k'i'stis phainsai'm.”
Qlai'tsitxanxaux mun'hu is hin'sk'it-s-pi'tskum mis qen“tsx s-le -
wi'. Mun'lii sau'tistit-s-pi'tskum mis qen“tsx-slo. “K'-Liya£ qaa'tsE
k'is-axa yuxe' Lk’ili'tla, temun'hu k'e'a ais a'ng'I k'i'stis ayai'm
15 phainai'st.” Temi'Lx mun'hu k'e'a ilui'm hi'k'e hamsti£. “Xe'-
iLk'e Lhaya'nausxam, na'mk’ si'pstis mun'hu ayai'm/’ k'Ets i'mstE
ildi'm sin ti'k'ext. Temun'hu mis-axa qamLl', yuxe'tsx mun'hu
Lk'ili'tla tas hun'k'i. Temau'x mun'hu mEya'sauxa. “ K'ist mun/-
hu a'ng'I ayai'm phainai'st Is Lqe'st.” Temau'x mun'hu nunsai' Is
20 Lqe'st. “ Plak’ i'msxans mun'hu ayai'mi, p-Liya£ ni'sk'ik’s x'u'-
lamtxam. P-hi'k'e a'lik'an ya/tsi.” K'aux i'mstE lill'dauwi atsa'-
siduk’aux. “K'-xan axa wil a'ng’I.” — “Pst-xe'Ilk'e Lhaya'naus¬
xam,” k’Ets i'mstE i'ldistai sin ti'k’ext. Temau'x mun'hu ayai'.
Na£ *k’ as Lowa'hayu, tem Tiya6 tkEllts !l'-slo k’im. Temau'x mun'hu
25 niEya'xaux ik’as ya'xalPt!, temau'x mun'hu wi'lx na'k'eai Jk'as niE-
su'lha£k'it-slo. Temk'im tai£ tkali'lts !al-slo. Temau'x-axa mun'hu
qxenk’sai'. Tem-axa mun'hu maa'lk'sta mEqe'yauxa s-leVi'; xu'li
hi'k" e isti'k’ i-slo ni'sk'ik’s. Temau'x mun'hu wi'lx qxe'nk's, temau'x
mun'hu ayai' ^‘as nEqa'xamxt!. Temau'x mun'hu nEqa'xamxt!-
30 ixwai'. K'Ets hi'k’e na£ ts-qau'xadisk' tas kots ts-k' le'pauk' tkEl¬
lts li'sk’ , mis k' la'qalyususx k’ le'tsik's qas k'i'lu. Te'mlta iLiya£
qaa'tsE temau'x LEai'sx as kusu£tsi tskwa'hal hak' !e'ts is k'i'lo,
tkEllts li'tsit hi'k'e. Temau'xmun'huwi'lxhaluwi'k'siyuk’s-uku %'as
Kwas. TkEllts Il'tsit hi'k’e a'mta as mola'xamiyu. Hi'k’ axa tai£
35 pi'ya£-slo, mis hi'k’e hamstP tkEllts!!' as mola'xamiyu.
Temau'x mun'hu wi'lx LEya'tstik's temau'x mun'hu yasau£ya'Liix.
“Sa'lsxapst-a' mun'hu?” — A'a, sa'lsxaxan, hi'k’exan ya'tsx Lto-
wai'sk’. Hak'i'mxan mis ta'sxan wi'lx, phainal'stxan.” — "A'a,
mEli'lk’stil-u Is hain£ philkwisai'. Hi'k’e'L ku'ku ya'tsx, hi'k'e'u
40 ko'kus hai'haitsau£yai'nx 1-la'tEqlal.2 HamstP hi'k’e ko'ku Itsai'
1 Singular instead of plural.
2 The prefixed personal pronoun is used here as a possessive form.
FRACHTENRERG]
ALSEA TEXTS AND MYTHS
217
black bears went toward the sea; all kinds of deer went toward the
ocean. And also cougars, likewise wolves, and, moreover, foxes and
wildcats; the hair of all (of them) was partially burned and also
their legs. (Such) of their number (as were) partially burned were
coming to the water from the east. “No one shall touch (them);
they fared poorly. We two will just leave them alone.” Thus they
two would talk among themselves. “Never did nature act thus,”
thus my grandmother kept on saying. “No matter how long (back
I can remember), nature did not act like that.” When her two
children heard her (speak thus), they would say: “Now we two will
just stay here. When the fire will disappear, at that time will we
two depart.”
Then they two were counting for how many days darkness pre¬
vailed all over. For probably ten days it was dark all over. “Not
long (afterward) the fire is going to disappear; then, indeed, we two
will go away to-morrow.” Now, verily, all (the people) were speak¬
ing (thus). “(You two) shall watch yourselves carefully when you
two will go now,” thus my grandmother would speak. Then after
it got dark again the fire disappeared right there. Then they two
kept on saying, “Now we two will go to-morrow in the morning to
have a look.” Then in the morning they two ate. “After we two
shall have gone, you shall not go far away. You shall just stay
(here) motionless.” Then they two were speaking to their (dual)
wives. “We two are going to come back to-morrow” — “You two
shall take good care of }murselves,” thus said my grandmother.
Then they started. Where there was a mountain, that place there
did not burn. So they two kept on going on that trail, and they
arrived at where there was a place (covered) with grass. And only
there did the fire reach. Then they two ascended. Now it was
gradually getting light all over; just a little (light) showed far away.
At last they came below, whereupon they two started to walk on
that beach. Then they two kept on going along the beach. Every¬
where even the blossoms of -the highest trees had burned down, (as
could be seen) after the water came with them to the beach. Now
not long (afterward) they two saw a bear walking along the edge of
the water, just partially burned. At last they two arrived at the
mouth of the Siuslaw Fiver. All the pine trees (there) were partially
burned. Only’ ashes (could be seen) all over, because all the pine
trees had caught fire.
Then they came to a village; whereupon they two were spoken to.
“Did you two survive?” — “Yes, we two survived; we just stayed at
Ltowai'sk’. (It is) from there that we two have arrived; we are on
our way to have a look.” — “Yes, we have fared (here) very poorly.
We just stayed close to the sea; we brought all our belongings to the
beach. All the people stayed close to the ocean. The people stayed
218
BUREAU OF AMERICAN ETHNOLOGY
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tas LEya'tsit. Mukwksta Itsal' tas hktslEm ko'ku Is k'i'lu. LmstEY
Itsal'. Las is k'i'lu tsk'I'x kus kots, te'mlta tkElitsli'. 1'mstaY
phllkwlsal'. iLlya£ u'k'eai tkElitsli', hl'k‘e hamstl£ aqa£at. Xe'-
Lk'it-s-ts lauwi'stELl-slo hl'k'aux hamstu Is qamll's kuya'tEx.
5 La/lta mis tqaia'ldEx sis LimLa/ntl is le'wl', I'mstE tem a'saux
kuya'tEx as xeYk' tsloya'tELl is le'wl', hak'nl'k'eai mis auLl' kus
Lk’ill'tla. I'mstaY philkwal'sEx.” K'aux I'mstE ts-hl' tEqun.sk'
LEa'IauLn.
Tem-axa mun/hu mEisti'k’ aux-sl5 nl'sk’ik's, tem-axa mun'hu
10 yuxe'tsx a uk'ill'tla. Mun'lil sau'tistit-s-pl'tskum mis Lqenhl'yu
s-le'wl'. K'au'x-axa mun/hu yalsal'm a'ng'I. Las haihaya£tit-s-
le'wl', te'mita hi'k'e tkElitsli' as le'wl', tkElitsli' as uowa'hayu Is
qau'wal-slo. Temau'x-axa mun'hu yalsal'. Temau'x-axa wl'lx na£
*k* a'saux ya'tsx. Tem xe'uk'it-s-liI'tslEm ya'tsx. Hi'k'e kamstl£
15 ko'ku Itsal' tas hl'tslEm. “Phainal'stxan tem ta'sxan wl'lx. Liya6
u'k'eai tkEllts IP; hi'k'e hamstP aqa£at tas hl'tslEm. Ts-sa/nqatisk'
intsk'I's T'hilkwalsal'nx qas le'wl'. Liya6 na'mk' imi'stal s-le'wI'Y
TemiTx 1 mun'hu xe'tsuxu hak'i'm, temiTx-axa niEya'xauxa.
Temi'ux mun'hu ma'yExa. “L-mun/hu minstal'miY Hamstl£ hl'k' e
20 las laa uhaya'nlLnx ko'ka tkEllts ll'tsit, te'mlta tskwa'hal. TemiTx
mun'hu minstal' k'im, Ts!aam.2 TemiTx mun/hu xe'tsuxu hak'i'm,
mis qe'I s-lewi'. Hl'k'eLX tsaa'mE tsola'qantxa. TemiTx-axa
mEya'xauxa. “L-Ya'xaik'ik's minstal'm.” Temun'hu k'e'a yiku'-
kwEx as pl'tskum, temi'LX minstal' k'i'mhak's, Ya'xaik'ik's. Tem
25 mis qel'-slo, te'miLx mun'hu xe'tsux11. Temi'ux mun'hu mEya'xauxa
*k'as iiEqa'xamxt 1. Te'mlta Ylya£ qaa'tsELx-axa mu11'!!!! wlTx
Wusln'k's. Tem LEya/tsit sill'kwEx Is haluwl'k' siyuku, temiYx-axa
mun/hu wl'lx.
Temun'hu tsqa'mtllyu.
20. The Death of U. S. Grant, an Alsea Indian 3 4 *
(Told by William Smith in 1910)
30 Temun/hu mi'sin-u wlll'sal hak'LSocfc Greek / temun'hu wa£na'
k' e'a as Giant; 5 aya'sal ToZe'tZok’s 6 “K'-axa hlnhun' Is Lqaml'laut
wll,” k’ -I'mstE yasauyE'mtsx qas mElana'tstlyu. “K'Ex-axa qal-
pal'm a'ng'I wil.,; Te'min-axa yalsal'.
1 The two people whom they found at the Siuslaw River joined them.
2 A small creek, south of Yahach River, called at the present time Ten Mile Creek.
s From a linguistic point of view this narrative is the most important and interesting text in the present
collection. It is a good example of colloquial Alsea and shows the beginnings of a disintegrating process
that has taken place in the native tongue owing to the introduction of English. For the convenience of the
reader all English words or parts of words have been italicized.
4 A small creek about 10 miles north of the Siletz Agency.
Grant was Farrand’s informant. Smith refers to him as “ younger brother,” although no actual rela¬
tionship existed between the two. It was common among the Alsea to refer to members of the tribe as
brothers and sisters.
6 The county seat of Lincoln County, situated 9 miles east of the agency.
FRACHTENBEBG]
ALSEA TEXTS AND MYTHS
219
close to the water with (their) canoes (in readiness). Thus we stayed.
Even the trees (that) lay in the water caught fire. Thus we did it.
Nobody (from here) burned; everybody is well. There were two
medicine men who were just dancing every night. For that reason
those two medicine men were dancing, because they two wanted to
find out (what happened) all over the world, (especially) whence the
fire originated. Thus we acted.” Thus they two were told by a
number (of people).
Then it kept on clearing off far away, and the fire disappeared
again. For probably ten days darkness prevailed all over. Then
they two were going to return the next day. No matter how large a
place was, nevertheless that place burned down (entirely) ; the moun¬
tains caught fire everywhere. Then they two went back. Then they
arrived again at where they two were living. And (only) two people
stayed (there). All (the other) people stayed near the ocean. “We
two have come here to have a look (at our home). Nobody was
burned; all the people are well. Nature (seems to have been) doing
its worst thing. Never (before) did nature act like that.” Then they
started from there and kept on going back (to the place where we
stayed). Then (after a long walk) they said, “We will camp here.”
All sorts of things were seen close to the water partly burned, but
walking around. Then they camped there (at) Ts !aam. Then, as
soon as daylight appeared again, they started from there. They had
very (heavy) packs. Then they kept on going back. “ We will camp
at Yahach.” Then, verily (after) the sun set they camped there, at
Yahach. And when daylight appeared they started out. Then they
kept on going along the previously mentioned beach. And (it was)
not long before they came back to the Alsea River. Then all settled
down at the mouth of the river after they came back (there).
And now it comes to an end.
20. The Death of U. S. Grant, an Alsea Indian
Now (one day) after I had come back here from Rock Creek, Grant
had, verily, disappeared; he had gone to Toledo. “He may come back
in the evening,” thus the agent told me. “Thou shalt come again
to-morrow.” Then I went home.
220
BUREAU OF AMERICAN ETHNOLOGY
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Te'min-axa wl'lx sin Itsal'sik* s. ‘ 1 K' in qalpai'm-axa ayal'm a'ng’ I
Agencyk.' s.” Temun/hu mis qal'-slo, te'min yasau£yal'nx a'sin
mukwa£stELi. “Xa-haa/lqa pEnunsayai'm, k'in-axa qalpai'm ayal'm
Agency'k' s.” Te'min mun'hu nunsalk Temun,hu sins k’a/tx Inu'nst,
5 te'min mun/hu Wdl 1 sins ayal'm. Te'min mun'hu yasau£yai'nx a'sin
mukwa£stELl. K'in-axa ta'mni Is qamli's wll.”
Te'min mun/hu ayalk Te'min jLlya£ qaa/tsE LEya/xaut, te'min
mun/huwl'lx Agencyk's. Te'min mun'hu LEai'sx xe'Lk'it-s-hl'tslEm
sl'qultxaux. Temun'hu namk* mis LEai'stEmtsx qas Tom Hollis ,
10 “MEla'nxax-a' as Giant Lxama/nstEx *k’as qamll's?” — “Na'k’-E'n
ik'Lxama/nstEx V’ Te'mlta mEk' a'xk* aux-slo ts-hl'tEk*. Tema' l
mun'hu ayal', na/k's ik‘as Lxama'nstEx. Hun'qusallnx k’i'luk’s.
Tern hl'k’e isti'k'I ts-pu'tstExk* , nak’ kus hun/qusalhix k'i'liik's.
Tema'k mun/hu wl'lx k’i'mhak’s. Te'min mun'hu LEai'sx nak’ ik’as
15 hun'qusallnx as k'i'luk's. Hl'k’e tai£ pu'stEx s-le'wl', nak’ ^’as
Lxama/nlnx. Te'mlta Alya2 qaa'tsE tern mun'hu wl'lx tas hl'tslEm
mEqami'nta. TemarL mun/hu aya'yEm mEpu'Ata 2 hall'yuk’s.
TemiXx mun/ku yo'la. “Sis LEai'tlyusxam, k’is Alya£ nl'sk’ik’sA
Xu'si’L hl'k’e hall'yuk’s aya'yEm, tern mun/hu yasau£ya/lnx.
20 “Hun/k’i mun/hu.,J Temun'hu Loqutl'lnx k’i'mhak’s, tem-auk’
mun'hu ku'lnx as pu'ti k’s,3 tema'X mun'hu wl'lsusx-axa nak* ik‘ as
hun'qusallnx k’i'luk’s.
Te'mlta k’im wl'lx as Agent tern y asau£yE 'mtsx, “Xa-iLlya£
k’ la/aqai nl'sk’ik’s! Xa-hl'k’e tas hun/k’i tsk’itxe'. Kin mEya'-
25 saux mun/hu Is lll'dlyu ToledoM s. Tqaia'ltxan sis ha'alqa wll as
qo'na ,4 * 6 k’ai'I qaqa'tsE Ilth'i.” Tern mun/hu yasaikyE'mtsx qas
Agent. “Xa-xe'lLk’e hl'k’e Lhaya'nausxam.”
Aili'k’in mEla/nx qau'k’eai qas Lxamnal'nx: Abe Logan tem-axa
Albert Martin. Is k’ ll'laux mEk’ai'stxanx. Hl'k’e hamstl£ sa/pt list
30 ats-Lo'k’ik’ . Te'min mun'hu yasau£yal'nx as Agent. “Aili'k’in
li'dl A’si'n tsl'tsk’ llyust!. K’inau'x tsitsk* !ayiin/Ll. Psi'nLxat-s-
hi'tslEm aili'k’I li'di Is tsl'tsk’ llyust!.” Temun'hu yasau£yR'mtsx
qas Agent. aiLlya£. Xa-iLiya£ I'mstE ! Hak’i'msxas ImstI', k’is
hl'k’e tsa'mE tlo'bil 5 A’ni'x. Ts-aqa£tisk' , sxas hl'k’e Lhaya'nauwl
35 kus law nl'i I'ltistal. MEla'nIyuxu hl'k’e kamstk qas an£un/s.
K* -sawa'yutsu kus law.” Iv’-i'mstE y asau£yE 'mtsx qas Agent .
‘ L Xa-kl'k’ e ma'alk’ sta; xa-xe'iLk’ e uhay a/n ausxam . Tsaa/mEn hl'k* e
tqaia'ldux11, la'ita mi'sEX mEla'nx qanl/x kus law. Tem-axa qanl'x
judge 6 dv’xa'm hl'tslEm.” Te'min mun/hu ayal'nx Itsal'sik's,
40 te'min yasau£yE'mtsx qas Agent. “Xa-a'ng’I tslnl'i le'wl'k’s.”
1 A corruption of tlie English word “ready.”
2 m- prefix; put corrupted for English “boat”; -t auxiliary; -a modal.
3 put corrupted for English “boat”; -k's local of motion.
4 Corrupted for English “coroner.”
3 Corrupted for English “trouble.”
6 In the early daj^s of reservation life Smith was appointed police judge, in which capacity he served more
than four years.
frachtexberg]
ALSEA TEXTS AXD MYTHS
22 1
Then I came back to my house. “I will go back to tbe agency
o o i
to-morrow.” Then after daylight came I said to my wife, “Thou
shalt prepare the food quickly; I am going to go back to the agency.”
Then I began to eat. And when I finished eating I was ready to start
out. Then I said to my wife, “I shall come back late in the evening.”
Then I started out. And I was not going long when I arrived at
the agency at last. Then I perceived two people standing (in the
road). And when Tom Hollis (who was one of those two men) saw
me (he shouted), “Dost thou know (that) Grant was killed last
night?” — “Where was he killed?” In the meanwhile people kept
on assembling in a body. Then we went to (the place) where that
previously mentioned (man) was killed. He had been dragged into
the water. His blood just showed where he was dragged into the
water. At last we arrived there. Then I saw where he was dragged
into the water. There was only blood all over the place where he
had been killed. In the meanwhile (it was) not long before many
people arrived (there). Then we went in boats downstream. And
now they spoke, “If (the body) should float, it (would) not (go) far
away.” We went in boats just a little downstream when it was said,
“Now here (it is).” Thereupon (the body) was caught there and
placed inside the boat, and then we went back with it (to) where it
was dragged into the water.
In the meantime the agent arrived and said to me: “Do thou not
go off far! Thou shalt just stay here. I am going to talk now to
Toledo through the telephone. I want that the coroner should come
right away, so that he may examine (the body) .” And then the agent
told me (quietly), “Thou shalt just take good care of thyself.
I knew already who killed (Grant) : Abe Logan and Albert Martin.
They two clubbed him (to death) with rocks. His head was just full
of holes. So then I told the agent: “I am already prepared with my
gun. I am going to shoot those two. Three (other) people are
already prepared with their guns.” And then the agent said to me:
“No. Thou shalt not (do) this ! Shouldst thou do this, much trouble
will (come) upon thee. (It would be) best if thou shouldst pay atten¬
tion to what the law will say. All the white people (around here)
know thee. The law will assist thee.” Thus the agent was saying
to me: “Thou shalt just go slowly (about this affair); thou shalt take
good care of thyself. I like thee very much, because thou knowest
the law. Moreover, thou* art judge over thy people.” Then I took
(the body) into the house, and the agent told me, “Thou shalt bury
him in the ground to-morrow.” And then, verily (I did so). But I
222
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
Temun/hu k'e'a. Tem-auk' hl'k'e tsaa/mE Lqall'tx sin k'a'ltsu.
K'Ents mun/lil silo'qutsxa ^k'si'n La'Isxanq ^k’skn x'a'mxasxam,
sas yasau^yE'mtsx qas Agent } “Xa-qnya® uo'qutai xam tsl'tsk' !-
lyust!, xa-^Liya6 qas yuxwi's yo'nisl'1 kus xe'Lk'itaux s-hl'tslEm.
5 K'aux spal'un PuAnk’s,2 k'au'xaii llu'ln.” 3
Temun/hu tai£ I'mstE na/mk' mis Lxama/nlnx a'sin mu'tsik*.
Mun/liln-auk‘ Plya,5 mEla/nx sin k'a'ltsu Is xa'mEt-s-silqwI's.
Tai£ mun/hu I'mstE.
1 English “punish”; -l future.
2 English “Portland”; -k’s local of motion.
3 Literally, “shall be talked to.”
FItACHTENBERG]
ALSEA TEXTS AND MYTHS
223
was very sick in my heart. (Still) I rather cooled down in my indig¬
nation, in my feelings, when the agent kept on telling me: 4 ‘Thou
shalt not take thy gun ! Thou shalt not punish (with) thy own
(hands) those two people. They two will be taken to Portland, so
that they two may be tried.”
Now only thus (it happened) when my younger brother was killed.
I did not know my (own) mind for probably one winter.
Only now thus (it ends).
SUPERSTITIOUS BELIEFS
21. A 'sin 1
The Monster-Girl
(Told by William Smith in 1910)
Hak’Eqaml'n. Na/mk' mis qami'n itsai' tas hl'tslEm, tern qaa'ltE
hl'k'e mEla'nlmux11 2 ts-la'nk'.3 TsaUmE hl'k'e ts lilo'xwelnx,
la'lta mis hl'k’e qaa'ltE Lo'qudlnx hl'tslEm. Tern Is I'mstE tern
lii'k'e tsaUniE ts lilo'xwelnx. QaUltE hl'k’e ya'tsx hatsi'lkwauk' .4
5 Ulya2 na/mk* xamk' ! aya'sal na/k's kus la'mxado o ni'sk’ik'sa£t,
la'lta mis niEla'iilnx mis qaa'ltE hl'k’e Lo'qudlnx la'mxado. Tern
Ts I'mstE tern hl'k'e xe'ilk'e Lhaya/naulnx Is qau'wal-slo, la'lta mis
hl'k'e hamstP Lqa'mtinx la'mxado Is qau'wal-slo. I'mstE tern Ulya5
Ik'I'stallnx la'mxado Is Itsal's, mis qaa'.ltE hl'k'e Lqa'mtinx la'mxado
10 tai£.5
Mun'hu mis niEla'nlnx, tern iLlyae mEiiu'nsitxaunst kus Ll'k'in.
Na'mk'Ets nu'nsitxaunx hl'k'e tsaa'mE mEqami'nta, k'au'k’Ets
mun'lil yuxe'tsx ts-k'a'ltsuk' kus hl'tslEm, k’au'k’is mun'lil hatsi'-
lk's6 ayal'suwitxai'm. La'lta mis mEla'nlnx, mis qaqa'tsE trwl'tl-
15 hunsanx kus Ll'k'in. Temun'hu Ita£ kus tslinl'x 7 na/mk' mis Itsi'-
nixalnx 8 Is qamll's, k’au'k’is haink' yuxe'tsx ts-k’a'ltsuk' kus
hl'tslEm; la'lta mis A'sin ts-su'lha£k'ik' . Tern Is I'mstE tern iLiya£
Itsi'mxalnx Is qamll's kus tslinl'x, la'lta mis mEla'nlnx, hak’i'ms
Itsi'mxaun Is qamll's, k'-auk' yuwl'xaltx-am ts-k'a'ltsuk' kus
20 hl'tslEm. HamstP tin hl'k'e Lhaya/naux nl'tsk’-auk' Itla'xsalx
ts-hain'k‘ qas hl'tslEm.9 Is I'mstE hak'Eqaml'n tern hl'k'e tsaa'mE
ts lilo'xwennx, la'lta mis I'mstE ill'tEsal mis hawa'qsanx is leSvl':
1 Smith was not very certain about the power attributed to this girl. My other informant, Jackson,
claimed that her exact name was Lxalwasna A person living in the woods.
^ Contracted from mEld'niyEmuxu.
3 Smith evidently meant to state that her real name was known to the old people only.
4 Contracted from hatsi'lku + -auk' .
5 This habit of the Monster-Girl of stealing helpless children may prove her to be identical with the Giant
Woman of Coos mythology. See Frachtenberg, Coos Texts, pp. 71, 77.
6 Contracted from hatsi'lkuk's.
7 Aspidium achrostichoides; known also as Christmas fern.
3 Literally, “he touches it.”
f This is an interpolated sentence, in which Smith intended to state that he was familiar with all super¬
stitious beliefs of his tribe.
224
SUPERSTITIOUS BELIEFS
21. The Monster-Girl of the Woods
(This happened) long ago. When in the early days the people
lived, they always knew her (correct) name. She was held in fear
(very) much because she always carried of! people. And it was for
that reason that she was feared very (much). She always lived in
the woods. The children never went anywhere far alone, because it
was known that she always carried off children. So for tjiat reason
she was watched everywhere carefully, because she obtained (by force)
all the children everywhere. And for that reason children were
usually not left (alone) in the house, because she always obtained
(by force) children only.
Now since it was known (to be bad luck), the red huckleberries
were not usually eaten. Whenever they were eaten (by a person) a
very great deal, the reason of that person would probably disappear
and he would probably attempt to go into the woods. (Therefore
they were not eaten) because it was known that she was the one who
created the red huckleberries. And now likewise the Oregon fern,
whenever it was plucked (by a person) at night, the reason of that
person would almost disappear, because (this was) the grass of
A 'sin. And for that reason (one) did not pluck Oregon fern at
night, because it was known that if it were plucked at night (by a
person) the reason of that person would invariably disappear. I
always pay attention to all (beliefs) which the people usually thought
of in their minds. For that reason she was feared very (much) long
ago, because thus she said when she caused the world to grow: “If
225
96653—20— Bull. 67 - 15
226
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
“Hak'i'msins qaqa'n tqaia'ldl hktEslEm, k'au'k'is amkts !l. yuwk-
xaltxam ts-k' a'ltsuk' A
Tem hkk'e qaa'ltE qau'x-uku ya'tsx Is na'tk’ \ Tern Is I'mstE tem
tqe'lk’ taulnx A'sin 1 ts-la'nk'. I'mstE tem hkk’e tsaa'mE tslilo'-
5 xwelnx hatsi'lkwal-auk’ 2 qamkni, la'lta mis tskwaklnx, mis I'mstE
ts-Ildksk'. Temun'hu qamkni tem Lo'qutanx xe'Lk’it-s-la'mxado.
Is I'mstE tem Alya2 mEk’a'dnst3 la'mxado pEnk’i'sik's Is qamll's,
la'lta mis hkk’e is qau'wal-slo ya'tsx. Is I'mstE qamkni tem qaa'ltE
hl'k' e mEqe'yat ltsaa'nt Is qamll's. Is Lxatowal'-slo k' Ets tskwaklnx
10 k’Ets pl'usxaltxa. Mun'hu k'Ets tskwayu'lnx, k’is mun'hu tqailk’-
I'im ts-la'nk' ; “ Aaxlya2 laa, A'sin xam lan, qaa'ltEx-auk’ hl'k' e ya'tsx
hatsi'lkuA Is I'mstE tem hkk'e tsaa'mE ts !ilo 'xwelnx.
Na'mk’ mis mEla'nx 4 qas hktslEm, mis qaqa'tsE Ipl'talx is sun'-
lhak' !lyu, k'is hkk'e tsaa'mE saa'nqa kus hktslEm, k’is hkk'e
15 ts !owiya£tELl s-leVk Lowa'txayusxam. Na'mk'Ets qaqa'tsE ihk-
yax11 kus Lqalhi'sxam, k'is Lq lakkuyusxam kus mukwa2stELl.
La'lta mis qaqa'tsE LEl'‘yalduxu 5 I'mstE kus Lqaldlyal's, k'au'-
k’Ets ayak hatsi'lk's kus liktslEm. HamstI2 hkk'e qas hktslEm
mEla'nx, mis I'mstE ts-hllkwal'sk' as ts !uwiya2tELl s-leVk. Is
20 kmstE tem I'mstE ts-hllkwal'sk' tas hktslEm qamkn, la'lta mis
hkk'e qas hamstl2 qas hktslEm k'a'ts !iLx-auk' ik' ts-hain'k' . Na'¬
mk'Ets DEyu'xa£yak 6 kus hktslEm, qa'k’Ets mEla'nx, k'is amktsll
tskwayu'ln kus A'sin Lowa'hayuk's. K'Ets a'nlyuxu. Na'mk'Ets
pEyu'xa£yak, qa'k'Ets mEla'nx. K'Ets tskwayu'lnx, k'Ets mun'lil
25 mukwa2stELl k’Ets a'nlyuxu: “Hen+, hen+, hen+.”
Tai2 mun'hu.
22. Exorcisms During a Moon Eclipse
(Told by William Smith in 1910)
Na'mk’ siLX ya'tsx, Alya2 na'mk' xam2 tai2 Itsaks; k'Ets psi'nxxat-
s-Itsal's, na'k'ELxats7 ya'tsx. Na'mk* k'E'Lxats LEai'sx kus o'xun,
k'Ets qas xa'mEt-s-hl'tslEm qauwl's LEai'sx Is qamLl's. K'is hkk'e
30 tsaa'mE pl'usxa2yal'm. “K’ !ilhkyExap-auk* , k' lilhkyExap-auk' !,
Lxama'nstEX k’Ets mun'hu kus o'xun.” Tem LEya'saulnx, mis qas
al Lxama'nalx kus o'xun tem-axa Ita2 qas mukwaltsl2k tem-axa
Ita2 qas qoqo'mus tem-axa Ita2 qas Lamln'su. Hlnsk’ ts-mEqami'-
ntisk' te'miLx hkk'e hamstl2 k'a'hak’al8 kus kaka'ya2, na'mk’ mi'-
35 siLX Lxama'nalx kus o'xun.
1 That is to say, ‘‘The one who lives in creeks.”
2 hatsi'lku woods, forest; -al continuative; -auk’ suffixed particle.
3 k’a‘- TO ALLOW.
4 Literally, “knows.”
3 1‘- TO GIVE.
6 yux- TO DISAPPEAR, TO DIE.
7 Contracted from ndk’ + k’Ets + -lx.
Sk’CXk’- TO ASSEMBLE.
FUACHTEXBEIIG]
ALSEA TEXTS AND MYTHS
9 2 7
T should want a person, (that person’s) reason will invariably dis¬
appear without any apparent cause.”
And she always lived up the river. So for that reason her name
was habitually called A 'sin. For that reason was it feared Ions a so
to walk in the woods, because her words were always heard (there).
And (also) she carried off two children long ago. For that reason
were the children not allowed (to go) outside at night, because she
just stayed everywhere. For that reason (those who) long ago went
after water at night always had torchlights. Sometimes she would
be heard as she was making noises. Now whenever she was heard,
(a person) would call her name (speaking thus), “Thou art nothing;
thy name is A 'sin, thou shalt always live in the woods.” For that
reason she was feared very (much).
Whenever a person dreams of her, whenever she gives him power,
that person is usually very bad; he habitually becomes a medicine¬
man. Whenever he is giving (to any woman) some sickness, that
woman customarily becomes crazy. (A person also feared to go
into the woods) because she was always the one who thus usually
gave sickness whenever a person went into the woods. All the
people know that such are the actions of a medicine-man. For that
reason the people (of) the early days acted thus, because they all
believed (this to be true). Whenever a person was going to die
she always knew it, (and) the A'sin would suddenly be heard in the
mountains. She would be crying. Whenever (a person) was about
to die, she always knew it. She would be heard, she would be crying
like a woman: He! lie11! he!
Only now (it ends).
22. Exorcisms During a Moon Eclipse
When they lived (in a village), (they) never had one house only;
there were usually three houses wherever they lived (in a village).
Whenever they saw the moon (darkened), one man would usually
see it first at night. He would just shout loud, “Do you come out
(from) inside; do you come out (from) inside; the moon is now
killed.” And it is said that the crow usually kills the moon, and also
the eagle, and likewise the chicken hawk and, moreover, the owl. In
such a number all the birds habitually assemble whenever they kill
the moon.
5
10
15
20
25
30
35
228
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
K'is mun'hu k' lilhaPm hPk'e hamstP kus LEya'tsit. K'is mun/hu
LhainaPLn. K'is mun'hu pPusxaim ts-llPdiyuk' kus hPtsLEm.
“P-hPk'e hamstP tspuu'yuui pin k'i'lu,” ts 1 PmstE pPusxal ts-ilP-
diyuk’ as hPtslEm. K'is mun'hu k'e'a imstldn. K'is mun'hu
quxwadn kus ItsaPs, k'is mun/hu hamstP hPk'e imstPun as ItsaPs,
k'is mun/hu lldPim atsmiElana'stlyuk'iLX as LEya'tsit. “K'-hPtE
tsa£tl intsk'Ps hilkwlsa'a qas le ‘wP ? jLlya£ na'mk' muk Vadnlsla
Lxama'nlnx kus o'xun. Tai£ k'Ets mEa£qaIt-s-hPtslEm 2 pLxa'-
mnatxaunx, k'is Lxa'mnltxaun kus o'xun.” Mun/hu k'Ets k'eaP
LEl'ldistalt,3 k'is mun'h€i mEya/sauxam. uP-tsimaPxasxam, p-hain£-
ya'a s-leVP, p-k'ilhi'mi.” K'Ets mun'hu quxwadnx as ItsaPs,
phaya'naulnst 4 mun'hu as o'xun. K'-Llya£ qaa'tsE k'is la'mtiyu-
sxam,5 k'Ets mundil mEqen/‘yaux-slo tsdia'ldEmxusk' . K'Ets
mun'hu limtsa'lhlxamt silPkwEX. K'is mun/hu ildPi kus ts!uya£-
tELl-slo. aiLlya£ intsk’Ps. La'xs yuxe', k'ilta's hPk’e axa PmstE
ItlwPt ! Vanlyusxam iltqa£tit ts-ha'ldEmxusk' kus 5'xun.” Xa'niEt-
s-hPtslEm k'Ets ma'yExa. “ iLiya£ intsk'Ps, sa'nqat-s-intsk' Ps
wa£na'; hPk'e aqa£at-s-leVP. K’-auk* iLiya£ nPi pin hain£.” K'i'-
Lxas mun'hu k'eaPmi Lhaya'naulnst mun'hu as o'xun. Xa'niEt-s-
hPtslEm k'Ets mEya/sauxa. “Lxaldnx mun/hu, k'il-axa mun'hu
sPyaim ItsaPsik’s.” TemiXx-axa mun/hu sPyal ts-ItsaPsk'ik's as
LEya'tsit.
23. Exorcisms During a Sun Eclipse
(Told by William Smith in 1910)
Na'mk' Ets Lxama'nstEx kus pPtskum, k'is mun,hu LEai'sun.
K'Ets ta'niE hPk'e upa'hallyu ts-hainaPsk' kus pPtskum. K'is
mun'hu ilu dn. “La'tqatit hPtE tsa£tl s-intsk'Ps k'is hilkwlsa'a qas
le'wP V} K'Ets PmstE ilui'-sl5 ts-liPtuk'. Ladta mis mCPdil qau'-
xat-s-mEa£qaitit-s-hPtslEm kus pPtskum, tern hPk'e tsad'niE laa,
na'mk' mis LEai'sunx PmstE kus pPtskum. Ltimu'axasxamst-auk
ts-hain/k' tas hPtslEm, na'mk’ Ets LEai'sunx PmstE kus pPtskum,
ladta mis hPk'e hamstP qas hPtslEm k’ a'ts !iLX-auk' dC ts-hain'k' :
ladta mis qaqa'tsE qedLX tas hPtslEm hPk'e hamstr Is qau'wal sde-
wP. Tem-au'k' hPk'e hamstP qas hPtslEm k'a'tsllLx ts-hain'k*
PmstE. Ladta mis PmslE, na'mk' s yuxe' kus pPtskum, k'is hPk'e
hamstP ha'sk'I tas hPtsLEm, na'mk' sis LqenhPyusxam s-leVP.
Tem-axa Ita£ LtuwPya'llnx 6 kus k' i'lu; k' Ets hPk* e hamstP tsput !a'-
Inx tas putPya, ladta mis Liya6 tqaia'ltlnx sis mEpfi'stxaxam 7 kus
k'i'lu, na'mk' Ets Lxama'nstEx kus pi'tskum. Is PmstE ts-kwadnk’
k’is tsput !adn kus putPya.
I'mstE mun'hu tai£.
1 Abbreviated from k-Ets. 4 hain- to look.
2 Contracted from mEasqayut-s-M'tslEm A person 5 a,' vita entirely.
HAYING DENTALIA SHELLS. 6 tu‘- TO SPILL, TO POUR.
3 lldlSt- TO SAY. 1 pu'stEX BLOOD.
frachtenberg] ALSEA TEXTS AND MYTHS 229
Then all the people would come out now (from their houses).
(The moon) would be now looked at. Then the words of a man
would be heard, “You shall all spill your water;” thus the speech of
a man would sound. Now thus, verily, it would be done. Then the
houses would be hit with sticks, to all the houses it would be done
thus, and the chief of these people would say: “(I) wonder greatly
what is going to happen to the world? The moon is never killed
without any cause. Only when a person having dentalia shells is
about to be killed, is the moon murdered.” Now after he would
finish saying this he would keep on talking, “You shall try (to bring
the moon back to life with your) own (exorcisms) ; you shall look all
around the world; you shall dance.” Then the houses would be hit
with sticks, and it would be attempted to look at the moon. It
would not be long before (the moon) would be gone entirely; its sur¬
face would seemingly be getting dark (and darker). Then all the
people would dance. Now the medicine-man would say (to the peo¬
ple) : “(This) is nothing. Even if the moon should disappear, never¬
theless he will again fix his own appearance just as it (was before).”
One man would say: “(It) is nothing. The bad thing is gone;
nature is well (again). You shall not (think of) anything in your
minds.” Then they would come together in order that the moon
should be looked at. One person would keep on saying, “It is
accomplished now; I am going to go back into the house.” There¬
upon the people would enter their houses again.
23. Exorcisms During a Sun Eclipse
Whenever the sun was killed (this fact) would be noticed (at once).
The face of the sun would seem to be getting red. Then it would be
talked about. “ (I) wonder greatly what sort of thing is nature going
to do to (the sun) ?” Thus all the people would talk in a body. In
view of the fact that the sun was probably a person living in the sky
(and) having (many) dentalia shells, (for that reason) it was just a
big affair whenever the sun was thus noticed (darkened). The people
were afraid whenever the sun was seen (in) such (a condition), because
all the people believed in their minds (that the sun was an important
person) in view of the fact that he was the one who always makes light
for all the people everywhere. Now all the people believe thus in
their minds. Because it will always (happen) thus (that), should the
sun disappear, (and) should darkness prevail all over the world, all the
people would simply die. Now again (on this occasion) the water is
habitually poured out; all the buckets are usually upset, because it
is not desired that the water should become bloody whenever the sun
is killed. For such a reason are all the buckets upset.
Thus now only (I know it).
230
BUREAU OF AMERICAN ETHNOLOGY
[bull. 07
24. Exorcisms During a Thunderstorm
(Told by William Smith in 1910)
5
Na'mk' k'E'Lxats munTiu ya'tsx 4k’ ts-itsai'sk' / is Lxatowai'-slo
k'Ets lii'k’e tsad'mE Lla'xusEx, na'mk'Ets-axa qala'minsk'ink’ ai'
s-le'wi'; k'Ets hl'k'e qaa'ltE xukla; k'Ets lii'k'e liamstE uhilkwai'-
sex qas le'wi'; k'Ets ita£ ts !i'li s-le'wi'; k’Ets-axa qala'minsk'ink' ai'
s-le'wi'. K'Ets mun/hu mEla/nlnx iltqa£tit-s-o'xun, mis hl'k'e tsaa/-
niE saa'nqa k'au'k'Ets yai'x-slo is hain£ xu'da. K'is-a'xa ita£ Lla'xusi
yai'x-auk’ -slo is hain£. Na'mk' Ets lla'xusEx, k'is mun'lii Lla'xusi
psi'nLxat-s-pi'tskum. Temun'hu is xa'niEt-s-Lqami'Laut k'au'k'Ets
yai'x-slo is liain£ Lla'xusEx, k'is-a'xa ita£ tslili'txam s-le'wi'. K'is
10 mun'hu mEqamiTauxam s-le'wi'; k'is mun'hu qamli'm. Mun/hu
k'Ets qa'mltEx, k'is mun'hu pi'usxa£yai'm ma'lk'sta hl'k’e xu'li
as yu'ltsuxs. K'au'k'is1 2 mun'hu i'mstE txayu'in is hain£: “Xuts
tsqwa mun'hu yu'ltsuxsai'm s-le'wi'.” K'Ets mun'hu pi'usxa£yai xa,
k'is mun'hu mEhaya£nalxam s-le'wi' . K’is mun/hu mEtsaa'mauxam.
15 Na'mk' Ets tsaa'niE lii'k'e pi'usxa£yai', k'Ets pi'usxaPya'lnx, k'is
mun/hu mEya/sauxam kus hi'tslEm. “Xe'ilk’ep Lhaya'nausxai !.”
Namk’ k’Ets Lliaya£niyusxa, k'Ets ta'mE hi'k'e tas Lk'ili'tla. K'is
mun'hu pi'usxaPya'ln, “Hya'lxasxayu,3 sin anai's! X-au Tiya6
Lpun'k!uxasxam, sin anai's!” K'Ets tsaa'mE pi'usxa£yai' qalpai'
20 ts-pi'usxamsk' . K'is k' im yasau£ya'ln. il Hya'Ixasxayu, sin anai's !”
K'is mun'hu k' !ilhai'm Lxat kus LEya/tsit. Na'mk' Ets Lhaya£niyu,
k’Ets hain'k' Lxuni'yu kus itsai's. K'is mun'liu quxwa/ln as itsai's;
k'Ets mun'liu k’illii'-slo ts-hi'tEk’ pEiii'k'. Na/mk'Ets quxwa'lnx
kus itsai's, “Tuhi'tEp ku'pin k'i'lo, p-hamsti£ lii'k'e tuhi'i pin k'i'lu,
25 k'is-axa ita£ pP'tqit !a'a ku'pin puu£ya.” Na'mk’Ets uhayaTiiyusxa
s-le’wi', k'Ets mun'lii Iqtai'txa kus itsai's. K'Ets xa'mEt-s-hi'tslEm
lii'k’e qaa'ltE i'ldistai, k'Ets imi'stal s-le'wi'. UiLiya£ laa, yu'ltsuxs
lii'k’e. iLiya£ na'mk' la'tqal s-le'wi'.”
30
35
K'is-axa mun'hu mala'k’ tuwauxam 4 s-le'wi'. Ik’Limk’i'lliixamt
as LEya'tsit. Hauk's Lhaya'nilnx. Na'mk' k'Ets imi'stal s-le'wi',
is Lxatowai'-slo k'Ets hi'k’e tsaa'mE yu'ltsuxsitxa; i'mstE k'au'k’is
hi'k' e tsaa'mE tEmu'huiln is hain£, na'mk’ k* Ets yu'ltsuxsitxa. K' Ets
mun'lii xe'Lk'it-s-hi'tslEin i'ldistai, na'mk' Ets imi'stal s-le'wi'.
“ iLiya£ hi'k'e qaa'ltE imi'stal s-le'wi'. Is Lxatowai'-slo k'Ets yu'-
ltsuxsi s-le'wi'.” K'Ets i'mstE ildi' kus xa'mEt-s-hi'tslEm, uiLiya£
intsk’i's philkwai'satxanx qas le'wi', muklwa'lnisla lii'k'e i'mstE
philkwai'sEx s-le'wi'.”
Temun'hu i'mstE ts-hilkwai'sk' 5 kus hi'tsLEm qami'ni.
1 Singular instead of plural.
2 k'is + -auk'.
3 Contracted from hya'lxasxai-u; hll- to miss.
* alk'tU - TO BE STILL, CALM.
& Singular instead of plural .
Fit AC II TEN BERG]
ALSEA TEXTS AND MYTHS
231
24. Exorcisms During a Thunderstorm
Now when the people lived in their homes, it would sometimes rain
very (hard) whenever the winter season came back (to) this region;
it would always blow; the elements would do all (sorts of things); it
Now it was usually known what month it was when it would blow hard
a great deal. It would also rain very much. Whenever it (began to)
rain it would rain (incessantly) for probably three days. Then one
night it would rain terribly hard, and hail would also fall (on) the
ground. Then it would he getting dark all over, until it finally got
dark (entirely). Now after it got dark, thunder would roar repeat¬
edly (at first) just a little slowly. Then it would thus be thought (by
the people), “It must be thundering all over now.” Then it would
roar repeatedly, and the world would he rent by lightning. (The
thunder) would he getting stronger.
Whenever (the thunder) began to roar loud, the people would usu¬
ally shout, and would keep on saying, “Do you take good care of your¬
selves!" Whenever it would lighten, it would seem just like fire.
Then (the lightning) would he shouted at, “Dodge thyself, my friend !
Thou shaft not put thyself right behind (me), my friend !” Then
again the noise (of the thunder) would roar. It would he said to him
there, “Dodge thyself, my friend!” Then some of the people would
go out. Whenever it lightened, it would almost rent the house (in
two). Then the house would he hit with sticks, while all the people
would he dancing outside in a body. WThenever the house was hit
with sticks, (the people would say), “Do you pour out your water; all
of you shall pour out your water; you shall also upturn all your buck¬
ets.” Whenever it lightened, the house would seem to crack. One
man would he talking all the time while the elements acted thus : “ (It)
is nothing; (it is) just the thunder. Never (will any harm) befall the
world.”
Then the storm would gradually calm down. Those people (would
be still) dancing. They looked in all directions. Wdienever the ele¬
ments acted thus, it would sometimes thunder very (hard) ; people
were always afraid very (much) whenever it began to thunder. One
man would probably say (thus) whenever the elements acted like that:
“Nature does not always act like that. (Only) occasionally does it
thunder all over.” Thus that one man would talk, “The world is
not doing anything (wrong); nature acts thus just without any (bad)
cause."
Now such were the actions of the people of early days.
APPENDIX: TALES COLLECTED BA FARRAND IN ENGLISH
25. S£u'ku, the Transformer1
After going up the Arahach River he stopped at a certain place and
said, ‘Til make a fish trap here so as to enable the people to catch
salmon.” So he laid some rocks down at the riffles and said, “Til
lay here a tree across the river.” Then he went up a hill to cut a
tree. But when he arrived at the top of the hill he heard the ocean
roar and said, “No, I’ll not build a salmon trap here; it is too close
to the ocean.” Then he went back down the river. While going
back he left his footprints on the rocks, which can be still seen to-day.
Pretty soon he came to a place called Qtau (Otter Rock), where he
saw Crows in great numbers killing the Sea Lions. But he said
nothing until he came to Yakwina. There he turned back and said
to the Crows: “Amu shall not kill the Sea Lions any longer. Only
the next people, whom I shall create, will kill Sea Lions.” Then he
went on destroying monsters wherever he found them. Pretty soon
he came to K'ilxa'mexk' . This place was inhabited by many peo¬
ple. But Sffl'ku changed them into Sea Gulls, saying: “Somebody
else will take your place here. You will not always be able to obtain
food for yourselves and will just pick up whatever comes ashore.”
Then he went on until he came to the mouth of the Siletz River,
passing on without doing anything.
Thence he went to Salmon River, which he named Si'sinqau. He
put many salmon into that- river. He also found some Seals but
told them, “Arou shall live under the cliff here.” Then he looked
northward and said, “This is a bad-looking place.” Still he went on
until he reached the Nestucca River. The mouth of this river was
closed; so he kicked the rocks to make a channel, and they foil to
pieces. He threw the biggest rock on the north side of the bay,
where it can be still seen unto this day. Then he crossed the bay
and came to the beach. On looking northward again, he saw a man
(Raccoon) working and piling rocks out toward the ocean. He went
to the man and asked him, “What are you doing this for?” And the
man answered, “I am trying to make a bridge across the ocean in
order to enable the people to travel back and forth.” But ShVku
kicked the rocks apart and told the man to desist, whereupon he
called this place Simtui's. Then he went to the other side of the
cape, where he found a number of people playing shinny. He watched
them a while. Pretty soon two men began to fight. Then SThku
1 See p. 90, note 5.
233
234
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
stepped in and said: “You must not fight while playing shinny.
I’ll turn you into trees.” He did so, and there are a lot of stumps
to-day in this place arranged just as they were when they were play¬
ing shinny. Then he went on and came to a place full of mosquitoes.
He named the other side of this place YaYa. While resting there he
saw two sisters. One was a small girl, while the other had attained
the age of puberty. He liked the older girl et desiderabat cum ea
copulare. So he made a cradle and turned himself into a boy.
Then he shoved the cradle into the water and got into it, hoping the
girls would find him downstream. The cradle floated down the
river. Only his hands were free, and those he waved about like a
baby. Pretty soon the girls perceived the cradle, and the younger
waded into the river, bringing it ashore. At first the younger sister
took the baby into her arms, which kept on crying. But whenever
the older girl had the baby it would be quiet. So the older sister
decided to carry the baby. Soon the baby began moving its hands
down her bosom atque vaginam eius intrare conabatur. Then the
girl ran with the baby to the river and threw it into the wrater. As
soon as the girls were out of sight S^u'ku assumed his natural form
and went on. He became thirsty and wondered wdiat kind of w'ater
it would be best to drink. Finally he found a small spring and
decided that this would be the best water, since it came from under
the ground. So he laid down his arrows and stooped down on his
knees to drink. But just as he was about to drink he noticed some¬
thing in the water. So he raised his head, and the monster disap¬
peared. Then he stooped down, but again the monster was seen.
Then ShFku began to wonder, “What kind of an animal is it that
comes up whenever I bend down but recedes whenever I straight¬
en up?” So he twisted his head, and to his surprise the monster
did the same thing. Then he discovered that it was his own re¬
flection in the water that had scared him. So he drank and said :
“Now I know who you are. My children will not be afraid to drink
out of a well even when the sun shines and they see themselves in
the water.”
Then he went on and came upon a man (Wolf) lying down with his
face on his arm and sleeping. And S'u'ku thought : ‘ ‘ Shall I kill him or
let him go ? I think I will kill him with an arrow.” So he took out
an arrow and drew the bowstring, but he could not make up his mind
to kill the man. Fie did this several times. Then he decided to kill
him with the knife. But every time he raised the knife he could not
bring himself to perform the deed. Then he decided to stone him,
but again his will failed him. So, finally, he said: “What is the use
of killing him ? I’ll leave him alone.” So he went on. After a while
he felt sleepy. He sat down against a log and fell asleep. Soon he
felt something crawling on his eyelids. He opened his eyes, but no
frachtenberg]
ALSEA TEXTS AND MYTHS
235
one was in sight. "This happened several times, until he caught Wolf
in the act of tickling him with a feather, lie got angry and changed
him into a wolf.
Then he went on until lie- came to a big bay. He walked around it
several times and said: “This shall he the biggest river. People will
call it MfiLo's (Columbia River). I will not do anything on this place,
hut leave it as it is. This shall he the best place.” Then he crossed
the river and came to another big bay, which he did not change into
a river, because it was too near another big river. He just left it as
a bay (Shoalwater Bay). Then he came to another river. He was
very hungry and decided to make a salmon trap to catch the salmon
as they were coming down the river. So he told the river, “Make
thyself small so that I can get my trap in!” Then he said, “I must
have salmon.” So he shouted, “Salmon, come upstream and get
into my trap!” And the salmon came in shoals and entered the
trap. Then he took out one salmon and opened the trap. Then he
cooked the fish, but just as he was about to eat it he heard someone
shout, “Hey, thy trap is getting full of salmon again.” So he ran
down to the river and upon seeing the full trap he said, “Verily, these
two rivers shall be the best fishing places.”
Then he went back southward until he came to his starting point.
And whenever he came to a river he commanded, “There shall live
here a man and a woman.” And this is why there are so many
different tribes, because he created different people at each river.
26. The Killing of Elk 1
Once upon a time five Wolves were living together; they were
brothers. One day the eldest brother said, “Let us invite the people
of the different tribes to come here to a dance, and after they arrive
here we will kill the chiefs and will devour them.” The other brothers
liked this plan; whereupon the youngest Wolf was sent out with invi¬
tations to the chiefs of the different tribes. He visited the Elks,
Grizzly Bears, Black Bears, Deer, and other animals, and all prom¬
ised to appear on the appointed day. He especially asked the chiefs
to bring their feathers and dancing-clothes along.
On the appointed day the various tribes, led by their chiefs, arrived
at the house of the Wolves, who welcomed them warmly. They
filed into the house, where everything was ready for the dance. The
chief of the Grizzly-Bear tribe was leading in the singing. He sang,
ee'dwee'yu, ee'dwee'yu. Soon old man Coon came into the house,
dressed in clothes of coon skin and carrying a quiver of the same
material, and began to dance. He kicked around like an old man.
As soon as he entered the house Mo'luptsinI'sla 2 began to make fun
1 This narrative is undoubtedly a continuation of Creation myth No. 2. Stories not dissimilar were
obtained among the Molala and Kalapuya tribes. See also Boas, Chinook Texts, p. 119.
2 The usual name for Coyote, but apparentlyapplied in this story to the youngest brother of the "Wolves.
236
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
of him, saying, “Oh! look at the little old man kicking.” But Coon
paid no attention to his remarks and kept on dancing. Soon he had
all the people applauding him because he was an expert dancer.
In the meantime Moduptsini'sla kept on cautioning his brothers:
“Do you watch the people well while they are dancing. Do not go
to sleep !” After Coon was through dancing, Grizzly Bear stepped in
front and began to dance. But the people did not applaud because
they were afraid of him. Then the chief of the Elks came out from
among the dancers, and the people liked his dancing and also his dress
and the feathers on his head.
Toward morning the Wolves fell asleep. The guests were enjoying
themselves immensely because the dance was getting better, especially
after the chief of the Elks began to sing. He sang a song which caused
the Wolves to sleep soundly. As soon as daylight appeared the guests
made a hole in the house, through which all the children were told to
escape. But the older people kept on dancing. After a while all the
other guests went out through the hole, leaving only the chief of the Elks
and a few others. Among those who left was also the chief of the
Grizzly Bears. The Elk kept on dancing until he, too, left the house,
in which only the sleeping Wolves and Old Woman Buzzard remained.
As soon as the last guest left the house, Old Woman Buzzard began
to shout, with the intention of waking the Wolves. The guests had
been gone quite a while when the Wolves woke up at last. As soon
as they found out what happened they rushed out after the disap¬
pearing guests. They followed them for a long time. Finally, they
were beginning to catch up with them. The chief of the Elks was
walking behind all the other people. As soon as the Wolves overtook
their fleeing guests they began to shoot. They directed their shots
especially at Elk. But he disappeared, seemingly unhurt. Thereupon
the Wolves sat down in despair and said to Old Man Haven : “Do thou
go and see if Elk is not lying somewhere pierced by an arrow. Shouldst
Ihou find him, thou shalt eat his eyes out and then climb upon a tall
tree and shout loud.” So Raven did as the Wolves told him. He
soon came upon the wounded Elk and after eating his eyes out he
ascended a tall tree and began to shout.
Then the Wolves came up to where Elk was lying. They cut him
up and divided his meat among themselves, which they were going
to carry home. They also offered some meat to Old Woman Buzzard.
But she refused to accept any other part but the hip bone. So they
gave her the hip bone. Then they started on their homeward jour¬
ney. The Old Woman Buzzard was walking behind them. Soon
they missed her, whereupon they decided to wait for her. They
waited for a long time and still she did not appear. So Mo'luptsinl'-
sla said to his brothers: “Let some one go back and see what is the
matter with her. She might spoil the meat.” Thereupon they all
FBACHTENBERO]
ALSEA TEXTS AND MYTHS
237
went back. . . . Then they made fun of her, an l Mo'luptsini'sla
said. “That was the reason why she wanted to stay behind.”
After the Wolves came back to their house the oldest Wolf said:
“After this we must not be people any longer. We will turn into
Wolves and will always hunt for Elk, whom we will kill and devour.”
Now this is the reason why wolves like to kill elk, and why the people
call elk nuns.1
27. The Magic Hazel Twig 2
Five brothers were once living together. Their father was a very
old man, and he wore a blanket made of the skin taken from the
necks of elk. Each of the five brothers had children. One of these
was a girl.
One day the children took a hazel twig and began twisting it until
it was soft. Only the inner part of the twig remained hard. This
they separated and wrapped up in skins until it looked like a doll,
which they gave to their younger sister. The girl took the doll and
hid it away. Once in a while she would go to the hiding place to
have a look at her doll. One day when she took out her doll she
found it possessed of skin just like a human being. The next day
the doll appeared with a human face and even opened its eyes.
On the third day it had legs and arms and looked just like a person;
on the fourth day she found it smiling and raising its hands, and on
the fifth day it was talking and said: “You liked me when I was the
heart of a hazel tree. Will you like me now after I have turned into
a human being?” Then the next day, before daylight appeared, the
girl went to look at her doll. As soon as she unwrapped the blankets
the doll arose and walked around in the shape of a fine-looking boy.
Thereafter the boy ran around with the other children and became
their playmate. One day one of the other boys got into a fight with
him, and he fought back. So that boy went home and told hu
parents that Teudsa 3 was mean to him. Then Teu'lsa became
ashamed and thought, “I guess they don’t want me to be a person.”
Then he took his foster grandfather’s blanket and wrapped himself
up in it until no p'art of his body showed. Then he lay down and
refused to get up when called by his foster parents. On the third
day they spoke harshly to him: “Here! what is the matter with thee?
Get up!” But he answered: “No! Just leave me alone. I am
getting to be different again.” Then next night toward midnight
1 That is to say, "food.”
2 This narrative contains two separate themes. One is the story of the Hazel Twig that Turned into a
Boy, which seems to be distinctive of Alsea folklore. At least I was unable to trace it in any of the
mythologies of the other tribes, although it seems to have some incidents in common with the Coos story,
The Girl and her Pet. See Coos Texts, pp. 84 et seq. The other theme is the story of the Test of Son-in-
law, which shows a wide distribution. See note 1, p. 118.
2 The name of the boy. Earrand claims that this means "heart of twisted hazel.”
238
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
they heard a noise as if some one were kicking, and pretty soon they
heard the boy say, “Now I have split hoofs already.” Throughout
the day he refused to come out of his corner. At night he addressed
the old man, saying, “Old man, look out! I have horns now.”
Then they became afraid of him and did not come near him any
longer. They kept away from him. On the fifth night they heard
him kicking around and tramping the ground, and pretty soon they
saw him get up, looking like a natural elk. When they got up in
the morning, he was standing in the shape of an elk. After sunrise
he tore the house down with his horns and as he left he hooked the
oldest brother and carried him off on his horns. The other people
pursued him, shooting at him with arrows, but he did not seem to
be hurt. Soon he turned on his pursuers and hooked another man,
leaving only three brothers. After a while he succeeded in hooking
another brother. Then the two remaining men began to cry, “That
Teu'lsa has killed our elder brothers.” Still they kept on pursuing
him, and as one of the remaining brothers was about to overtake
him he turned on him suddenly and hooked him with his horns.
This left only one brother, whose name was Md'luptsinI'sla. Then
Mo'luptsini'sla kept on following him clear to Otter Lock. When
they arrived there, the boy who turned into an elk stopped and spoke
to his pursuer, “Why dost thou not shoot me in the heart so as to
kill me?” Thereupon Mo 'luptsinl'sla killed him. And while Teu'lsa
was dying he said: “Do thou cut off my ears and nose and eyes and
also all my sinews and keep them.” Then Mo'luptsini'sla followed
these directions and put all those things into his quiver.
Then Mo'luptsini'sla ascended the mountain and came to a village.
And when the people living in this village saw him they said: “Here
comes our brother-in-law.” So he married one of the girls belonging
to that village and stayed there for a long time. One day his brothers-
in-law asked him to accompany them to the place where they were
usually working. So in the morning Mo'luptsini'sla took his quiver
and went with his brothers-in-law. When they arrived at the place,
he looked around and thought: “So this is what they are doing?
They are gathering mussels.” Then he helped them for a long time.
When the canoe was full, one of his brothers-in-law said, “Let us go
out farther!” So they went out farther into the sea until they came
to a rock. They left the canoe and climbed upon the rock, looking
for some more mussels. After a while his brothers-in-law said to
him, “Do thou wait here while we take these mussels to the canoe!”
Thereupon they left him. Mo'luptsini'sla waited for them a long
time in vain. Then he descended, but when he came to where the
canoe was, he found himself to be alone. He did not know how to
get back to the shore. He began to cry. After a while he remembered
what Teii'lsa told him prior to his death. So he took out the ears
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
239
and nose and eyes of the dead elk and spread them out on the rock.
Then he took the largest sinew and lashed the rock with it. Behold !
A canoe appeared in front of him. Then he placed the nose in the
bow of the canoe alongside of the eyes and ears, and the tail he com¬
manded to act as a steersman. lie himself stood in the middle of
the boat. Then the canoe started to move. It went very fast. As
they went along the eyes of the dead elk acted as lookouts. Soon
they came within sight of the shore.
When his brothers-in-law saw him, they said, “Here comes our
brother-in-law. ” But he did not go ashore right away. He kept on
floating close to the shore without landing. Finally he said to him¬
self: “What am I doing here? I am going to go back to the land.”
Thereupon he came ashore. As soon as he got out of the canoe he
hit it on the ground and it disappeared. Then he put the nose, ears,
eyes, and smews of the dead elk back into his quiver and left his
treacherous brothers-in-law for good.
This is all.
28. The Runaway Couple 1
Once a young man and his parents were living together. His
uncle was also living in the same house with him. The uncle had a
daughter with whom the young man was in love. But his uncle
would not let him marry her because she was his cousin. So they
decided to run away. One day the two young people left the house
and ran into the woods. After a long journey they located on a
creek. Here the man made a salmon trap and supplied his wife with
the fish that was caught in the trap. After a while his wife gave
birth to a boy. When the boy grew up he took his father’s place as
a fisherman. In due time another boy was born, and when he was
big enough he helped his brother. The two boys used to go down¬
stream every night to catch salmon.
One night they caught other things besides salmon in their trap.
Broken shinny clubs, broken arrows, bows, gambling-sticks were
caught in the trap. Then the younger brother said: “There must be
some people up the creek who are causing these things to be caught
in our trap. Let us go and see.” So they got ready and told their
parents they were going upstream. They traveled a whole day, and
when night came they felt very tired. Every once in a while they
found shinny-sticks, gambling-sticks, and other playing paraphernalia
floating down the creek. It was late in the evening when they finally
heard people shouting and cheering. As they kept on going, the
noise seemed to grow nearer. At last they came to an open prairie
where they saw a number of people playing shinny. Then they
stopped at the edge of the prairie in order to watch the game from
1 Among Farranrl’s notes I found one stating that this story is a Siuslaw tradition. This statement would
seem to be contradicted by the fact that the names occurring in this narrative are A lsea (not Siuslaw) terms.
240
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
here. The players were divided into two sides. The people of one
side had patches on the left side of their bodies; the opposing players
had heads twisted to one side. As it was growing darker, the Patched
People (MEk'hVatk'itsLEm)1 were losing, and every time they went
hack to start the game anew, one of them would say: “I feel hot.
It seems as if some one were looking at me.” But the speaker would
he reproved, “This is not the first time- we have felt that way.”
When it was too dark to continue the game, the winning side said:
“Bet us stop now. We will play the guessing game to-night.” The
Patched People agreed to this and were told to present themselves
after supper at the house of the winners.
Then the two brothers began to discuss among themselves which
house to go to. Finally, the younger brother said, “We will go to
the winner’s house.” So they entered the house of the people who
had twisted heads. As soon as they came in, these people knew them.
They received them warmly and made a hole for them through which
they could watch the game without being seen. Soon the Patched
People came in, and the game commenced. At first the Patched
People were winning; but toward midnight the other side changed
the gambling sticks and doubled the bets, so as to win back everything
in one game. The change of gambling sticks brought luck to the
people who had twisted heads. They not only won back what they
had previously lost, but they also began to win the stakes of their
opponents. Toward daylight the Patched People were heavy losers.
Thereupon the game was stopped, and the winners said, “We will play
shinny in the morning.” To this the Patched People agreed. Then
the winners prepared breakfast and asked the brothers to join them.
After the meal was over the brothers made ready to go home. The
people who had twisted heads instructed them how to play various
games and how to trap salmon successfully. Then they gave them
plenty of food; whereupon the two brothers left for their home. As
soon as they came to the trail which they had followed previously
they saw the Patched People come out of their house shouting and
yelling. Upon perceiving the brothers, one of the Patched People
yelled: “Didn’t I say yesterday that some one was looking at me?
Look at those two boys, the children of a dog ! They have gone
already ! They were mocking us without daring to show themselves.
Let us run after them and kill them!” Thereupon all the Patched
People began to pursue them. When the brothers saw that the pur¬
suers were gaining on them, they turned themselves into chipmunks
and laid behind a rock. From this hiding place they watched the
Patched People pass by, bent on killing those whom they held respon¬
sible for their losses on the previous day. Soon they heard the pur¬
suers coming back and saying, “Those children of a dog have hid
themselves somewhere.”
1 i k-u'watik • patch.
FRACHTENBERO]
ALSEA TEXTS AND MYTHS
241
’When the Patched People were out of sight, the brothers changed
th emselves into their former form and continued their homeward
journey. Upon their arrival home they told their parents of their
experience. After this the two boys were practicing every day at all
sorts of games. When they thought they were proficient enough, the
cider brother wanted to know where his parents had come from.
Thereupon his father told him everything: How he and his wife were
first cousins and were forced to leave their people in order to become
married, and how he was uncertain whether his parents were living
or dead. Then the boys told their father that if he would give them
the directions, they would undertake to look for his people. So the
old man gave them the necessary directions, and told them that it
would probably require a whole day’s journey to reach the place of
their grandfather. Then the elder boy wanted to know the name of
his grandfather. He was told that his name was Muxa'meut.1
Then the boys got ready. They packed all their gambling imple¬
ments and left for their grandfather’s house. By following their
father’s directions they arrived at the looked-for placalate in the even¬
ing and asked for Muxa'meut. They were immediately taken to his
house. When they came in they asked for their uncle and found that
he lived in the same house. Then the people asked them where they
came from. The boys told them their names and the names of their
parents. Thereupon all the people in the house began to cry for
sheer joy, because they thought the runaway couple dead long ago.
Then the boys wanted to know of their uncle and what he was doing.
So he told them that another tribe was at present visiting his village
for the purpose of playing various games; that his tribe had played
shinny against the visitors this morning and was beaten badly, losing
practically all their possessions. Then they asked ‘‘What are you
going to play to-night?” — “We will play the guessing game,”
he told them. And the boys said to him, “To-night thou shalt bet
all thy possessions; we are going to help thee to win great wealth.”
Their grandfather was exceedingly glad when he found out that
his daughter was living. After a while the boys asked him how he
was obtaining food for his people, and he told them that he was usu¬
ally supplying the village with herring. Then they wanted to know
whether he had caught any lately. “No,” said he. “We are starv¬
ing most of the time.” So they asked him whether he had any new
paddles. And he answered, “Yes, one.” — “Show it to us!” Then
the elder brother spit on one side of it, while the younger boy spit
on the other. Then they said to the old man: “Go now to thy trap
and put this paddle into the water, and after taking it out put it back
1 That is to say, “He who has whale (meat)"; Farrand undoubtedly misheard this word for mEia'mmt;
xa'mnl seal, whale.
90653— 20— Bull. 07
10
242
BUREAU OF AMERICAN ETHNOLOGY
[bull. 67
into the canoe. Then go to sleep and wait!” The old man did so.
And after he woke up he found his trap full of herring. So he took
them out with the dipnet, filled the canoe, and went home; whereupon
the whole village had as much food as it wanted.
As soon as night came the visitors fded into the house, and the
guessing game was begun. At first the villagers let the visitors win.
But about midnight the brothers told their uncle, “ Double now thy
bets, and we will help thee!” The visitors were continually making
fun of the two boys. Soon after midnight the villagers, with the aid
of the boys, began to win back their previous stakes, and before morn¬
ing the former winners were practically cleaned out. The visitors
were angry and said to the boys: “ We will play shinny in the morning.
You may help your uncle again, and we shall see if you are as good
at that game.” The boys said nothing. After breakfast everybody
went to the shinny grounds, and the game was started. At first the
visitors were winning. But after the boys joined the game the visi¬
tors were helpless. The younger brother would take the ball from
one end of the field to the other without any serious interference on
the part of his opponents. Thus they played throughout the day.
The visitors were badly beaten. At night they played the guessing
game again, and once more the boys proved themselves unbeatable.
Then the visitors said: “You must be good at target shooting. Let
us try that contest and see whether you can beat us.” So they shot
at the target a whole day, and the visitors were again beaten. In the
afternoon the visitors proposed a game of dice, in which they were
also bested. Then they tried their skill at throwing spears. In this
contest, too, the boys proved themselves superior. Finally, the visi¬
tors declared they had had enough.
The next morning the boys went back to their parents and told
them how they found their grandfather and uncle and how they had
helped them in various games. So a few days afterward, the parents
of the boys went back to their old home and were once more united
with their relatives — and tribe.1
1 The narrative seems to have much in common with the story of the Dog Children so prevalent
among the tribes of the North. See particularly Farrand: Traditions of the Chilcotin, p. 7; Tradi¬
tions of the Quinault, p. 127; Teit: Traditions of the Lilloet Indians, p. 316.
VOCABULARIES
INTRODUCTION
Convinced of the importance and usefulness of a vocabulary, I
have published word-lists in my previously published Coos Texts and
Lower Umpqua Texts (see Authorities Cited, p. 19), adding to the
Indian-English vocabulary also an English-Indian glossary, as well
as an alphabetical list of all formative elements of these two languages.
There exists another and more important reason for appending a
vocabulary to the present volume of texts. In the present volume
we deal with an Indian language which, if not yet totally extinct, is
on the verge of extinction. At the time this collection of texts was
made (in 1910) less than half a dozen natives were left who still had
a speaking knowledge of their language. And they did not use their
original tongue in the every day conversations, preferring to use for
that purpose English or the Chinook jargon. The extent to which
the Alsea language was becoming a thing of the past may he judged
from the fact that I was unable to obtain the native terms for some
of the most important and simple animal and other names. Further¬
more, my informants could not recollect many of the older stems
that had been used by the informants of the previous investigators
of this language. Thus the collection of myths made by Dr. Living¬
ston Farrand only 10 years previously to my own collection (in 1900)
could not be translated fluently and intelligently by my informants;
and a large number of stems and terms contained in the vocabularies
that were collected by Mr. J. Owen Dorsey in 1884 were totally
unknown to the present-day Alsea Indians. Moreover, the children
of the Alsea Indians of to-day neither understand nor use the
tongue of their forefathers; so that we are perfectly safe in consider¬
ing this language of the Pacific coast as practically extinct.
Knowing, then, that it is impossible to obtain in the future addi¬
tional linguistic data from this field, it was thought best to bring
together in one single volume all available material on the Alsea
language, not only for the guidance of the future student but also
for the preservation in print of this highly interesting language.
And in order to present a more complete vocabulary I included in it
not only the stems and nouns that occur in these texts, but also such
radicals and terms as were and could he obtained by other means.
Furthermore, all other previous collections of Alsea vocabularies
were consulted, and stems and nouns not obtained during the course
of my own investigations extracted and added to the present vocabu-
243
244
BUREAU OF AMERICAN ETHNOLOGY
[BULL, 67
lary. These earlier collections include short vocabularies of the
Yakona language obtained by John I. Milhau (date not given), two
extensive glossaries of the Alsea and Yakona languages collected in
1884 by J. Owen Dorsey, and a fair collection of Alsea vocables made
in 1900 by Livingston Farrand. Farrand’s manuscript collection is
the property of Columbia University in the City of New York, while
the other data are in the possession of the Bureau of American
Ethnology. Thus the present vocabulary, while by no means
exhaustive, presents a fairly good collection of the average number of
words used by a native Alsea Indian in his
his fellow tribesmen.
The phonetic transcription of the previous investigators differed
materially from my own system. It, therefore, became necessary to
systematize the spelling, which task was accomplished without any
difficulties. Only occasionally it was impossible to verify a stem or
noun contained in one of the older collections. All such stems are
given here in their original spelling and are followed by the initials
of the collector. Thus (F) stands for Farrand, (D) for Dorsey, etc.
The stems are classed according to their initial sounds, and the
order in which the sounds are given is the following:
E
p m
d n
s
l ¥
a
l
l, L
a, an, a, dn, ai, ain, au, aun
p!
t
ts
lew ¥ /
qw
V
l!
e, enf e, en,
vl
t!
ts!
Id
<1 •'
i, in, i, in, ai, ain, y
V
¥
X
0, On, 0, on, ou, u, un , u, un,
au, ui, uin,
w, lw,
h
X
daily intercourse with
The long diphthong ai has purposely been placed after the long
i-vowel, with which it interchanges frequently, as well as with the
long e-vowel. In the same way the au diphthong interchanges
frequently with the long o and u vowels, for which reason it has been
placed immediately after these two vowels. The numerals that
follow each word refer to line and page of the present volume. Cer¬
tain stems— not exemplified in the present volume — were found in
the four texts that were published by me previously in the Inter¬
national Journal of American Linguistics (Myths of the Alsea Indians
of Northwestern Oregon, 1917, vol. 1, pp. 64-75). All such stems are
indicated by the initials JL preceding the numerals. Thus 11 136.14”
indicates that the stem is exemplified on page 136, line 14, of the
present volume; “JL 75.3” indicates that the example will be found
in the texts published in the Journal of American Linguistics, on
page 75, line 3, of the first volume. I tried, wherever possible, to
give at least two examples demonstrating the actual occurrence of a
given stem or noun.
Derivatives of stems which occur in simple forms in this vocabu¬
lary when following in alphabetical order the simpler form have been
FRACHTE N'BERO |
ALSEA TEXTS AND MYTHS
245
indented; when separated from the simpler form of the stem on
account of their phonetic form, they have been placed in parentheses
and referred to the simpler form of the stem. This is particularly
the case in forms in which the vowel of the stem is modified.
In conclusion I wish to express my thanks to the Secretary of the
Smithsonian Institution for his understanding and appreciation of
the scientific value of this linguistic appendix, as well as to the
present Chief of the Bureau of American Ethnology for his keen
interest in and active support of my investigations among the Indians
of the Northwest coast. The publication of this volume, in its
present form, is due largely to the permission and support afforded
me by these two savants.
ALSEA-ENGLISH
a7, a suffix expressing a request , Wee Latin Uutinam.”
adt, easy 174.2, 3 (-t, adjectival suffix).
(ayah- . . . -u. see ail- . . . -u, to wish, to desire).
ayahyahs, frequent arrival 136.22 (-£yai, repetition; -s, nominal).
(ayan-, see ain-, to cry, to weep, to lament.)
(ayats-, see aits-, to shake [head].)
ayahs, start, trip, journey 136.14 (-s, nominal).
(awiL-, awll-, see aur, near, close by; to approach); also awlk’!-.
ahin/, interjection hey! 122.7.
ami'stis, particle expressing indignation and anger 94.28; 98.28.
amhtsli, particle suddenly, once in a while 30.2; 120.11.
ata's, he who, that one 62.33; 94.28.
ana/, interjection.
anahs, friend 46.17; 48.3 (-s, nominal).
an£uu/s, white man, American 220.35 (-s, nominal).
anlnVu, this here, this one 28.17; 44.23.
antiVu, that there, that one 34.14; 44.24.
adig’i, to-morrow, next day 56.21; 136.36.
as, the, a, that 22.5, 7; 24.18.
a'sin, this my 70.16; 94.27.
a/stin, this our two selves {inch) 116.17; 126.10.
atskwixu-, to sleep (pi.) 106.31.
atsk'-, atsk’-, to sleep 58.18; 64.13 (related to tsk'-).
akin/, monster 84.22; 86.10.
(ak's-, past time.)
ak'sa/ng’i, yesterday,
ak’sqadk’i, day before yesterday,
ak’sqai'si, last year,
aq-, to go, to move 44.9; 76.35.
aq-, to be well 116.10, 19; JL 75.9.
aqa/at, good, pretty 44.20; 84.32 (-t, adjectival).
aqa£tis, good quality, goodness, beauty 220.34 (-s, nominal).
aa/qa, well, carefully, straight, exactly 32.5; 120.26 (-a, adverbial).
a£qayu, au/qayu, beads, dentalia shells 26.8; 154.11 (evidently related to aq-, to be
well; -u, instrumental noun) .
(alak’tu-, see alk'tu-, to be quiet, calm, motionless.)
alk1-, to be motionless, to stop 94.5; 98.27.
alk’tu-, alak’tu-, to be quiet, calm, motionless 64.37; 94.20
a/lik’an, quiet, motionless 40.23; 64.37
adin, this our 26.17.
adtuxt, a'lduxt, big, large, tall (pi.) 22.2; 86.18 (-t, adjectival).
a/a, particle yes, indeed 22.5; 24.3.
^mta, particle all, wholly, entirely, completely 32.22; 44.23.
a/mtist, gone, entirely 102.11 (-t, adjectival).
(an-, see ain-, to cry, to weep, ^o lament.)
A/sin , proper name 224.17; 226.4.
246
frachtenberg]
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247
(atsk'-, see atsk'-, to sleep.)
atskuyuxu- Is haiI1£, to feel sleepy (plural) 72.24, 26; 134.19 ( related to atokwlxu-).
(au/qa, see aq-, well, carefully, straight, exactly.)
al-, to tell, to speak, to narrate 24.20; 20.15.
(a/likan, see alk'-, quiet, motionless.)
al, crow 226.32.
ai-, to go 22.7; 24.1.
ai/i‘, see k'aiT, so that, in order that.
ait, particle please! 132.6.
ain-, ayan-, an-, to cry, to weep, to lament 30.11; 70.12.
ai‘- . . . -u, ayah- . . . -u, to wish, to desire 94.2; 150.1 (-u, verbal suffix, by origin
designating first person demonstrative) .
aits-, ayats-, to shake (head) 134.35; 136.1.
aili'k'i, already, long ago 68.32; 70.6.
auk- !-, see aul (■ interchange of\ and k' !).
ee, interjection 94.5.
(imist-, see ImstE, thus in this manner.)
imEstis, action 122.34 (-s, nominal suffx).
imstEt, such, similar 114.1; 162.29 (-t, adjectival).
inr'yu, tule reed 98.25; 10S.4 (-u, nominal).
intsk'Es, particle something, what? 36.1; 42.2.
is, a, the, that 28.16; 34.7.
istik'-, Istik'-, to stick out, to show 74.13; 80.15.
ik'x-, Ik'x-, to separate, to part 34.23; 66.12.
ilu-, ilu-, to speak, to say 170.28; 186.26 ( related to yol-).
ildEs, IltTs, word, sound, speech, talk, message 32.10; 34.13 (-s, nominal).
il tn-, lot-, to scare, to frighten 158.27; 186.19.
(iltq-, see la'tEq.)
iltqa£t, la/tqat (from la/tEq), what kind, what manner 26.22; 40.5 (-t, adjectival).
ilx-, to look in, to peek 156.17.
iL-, II-, to contradict, to refuse 60.12; 66.22.
I, particle please! pray! 92.15; 100.5.
I, II, interjection ouch! 102.14.
II, emphatic particle exceedingly 106.1,28; 140.16.
IS to give 44.21; 110.36.
I'pstEx, waterfall, cascade 90.3, 7.
Ipsin-, to be raw 96.15.
I'mstE, imist-, thus, in this manner 22.11; 24.4.
Ita£, and, also, likewise, moreover 22.9; 26.8.
Inal's, sand, beach 88.25, 27; 212.33 (-s, nominal).
Is, at, in, on, to, upon, with 24.1; 34.18.
is intsk'Is, for what reason 34.18; 108.22, 23.
is ImstE, for that reason, therefore, consequently, hence 40.6; 56.13.
Is qau'wai-slo, everywhere, all over 42.6; 52.1 (-slo, indefinite place).
Is L.xayaT-slo, sometimes, occasionally 130.24.
is Lxatowal'-slo, sometimes, occasionally 76.5; 86.33.
Is laa, Is la/tEq, for what reason?, why? 108.11, 12, 15.
Is ItowaE-slo, sometimes, afterwards 60.11; 64.3.
r'stEkwa, such a thing 82.8; 166.7.
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its-, vats-, to be, to live, to stay, to reside 22.1; 74.19.
itsaUs, altsaUs, house, dwelling, residence, abode; inside 28.7; 30.3 (-s, nominal).
rriEprtsaUs-Ut, carpenter, builder (-st, nomen actoris).
luya/tsit, LEyaOsit, dweller, resident, inhabitant, people, village 24.2; 28.14; 30.15
itsx-, yatsx-, to be different, to act differently 76.24; 90.25, 30.
itsxavst, yaUtsxa^st, different, various 36.18; 150.31 (-st, adjectival).
Uk'xa, separately 144.24 (-a, adverbial).
II- , to be small 60.2.
Ila£tst, Ila£st, small, little 40.7; 56.10 (-t, adjectival).
ilat-(?), to join 172.32.
(ilit-, see lid-, to tell, to speak.)
IlFdlyu, talk, speech, noise; telephone 124.21, 25; 220.25 (-u, instrument ) .
Ild-, lit-, ilit-, to talk, to speak 30.23; 50.5.
iltist-, list-, to speak 118.10; 156.27.
il-, to fly (pi.) 94.8; see yal-.
IeIUIs, long afterwards, long ago 120.20; 122.23 ( initially reduplicated from lits).
Il, iLa, iLta, emphatic particle 64.3; 98.13.
lit!-, iLt !-, to examine 80.22; 84.19.
niEiLt!I£t‘, examiner (m-, prefix-; -£t‘ , nomen actoris).
ais, particle when, until, after, later on 26.17; 148.24.
ais a'ng'I, to-morrow 216.14.
aitsaUs, see ItsaUs, house, dwelling, abode; inside (ai-i, vocalic change).
yEa-, to say, to tell, to speak 22.11; 56.10; 86.24.
yEaUs, speech, talk, address 22.5; 30.16 (-s, nominal).
yEha£/miyu, cyclone 32.15; 34.3 (-u, instrumental).
yEk'aFs (D), perforation in ear.
ya‘-, to be big 96.30; 118.32.
yaa‘-, to presage ill 156.27.
ya'ka, ya£qa, crosspiece, bar, beam 98.26; 156.17 (-a, verbal noun)
yaq-, to touch.
ya£qayu, needle (-u, instrumented).
Yaqo'n, proper name Yakwina 90.24; 110.14.
valas-, see yals-, to come back, to return, to go home,
yal-, to fly 212.16, 18; 212.26 (related to il-).
(yanhats!-, see yan<ts!-, to guess; to gamble.)
van<ts!-, yanhats!-, to play the guessing-game, to guess, to gamble 22.9; 150.20.
yan/hats!Iyu, gambling-stick 148.15; 150.19 (-u, instrumental).
LEyan/hats!It, lEyan/hats!it, guessing-game 36.4; 38.5.
min‘ts!a£t‘, gambler (-ct/, nomen actoris).
yan/qu, wildcat 52.7, 10; 216.3.
ya/hal, neck 102.37; 148.6.
3^as-, to say, to tell, to speak, to address 24.2, 19; 30.19.
(yats-, see Its-, to be, to live, to stay, to reside),
yatst!, sign, mark 186.30 (-t!, local noun).
(yatsk-, see Itsx-, to be different, to act differently.)
yaa/qa, straight 58.7; 62.3 (-a, adverbial).
yax-, to go 26.19; 28.13.
ya/xalFt!, road, trail, path 68.37; 214.39 (-£t!, local noun).
Ya/xaik-, proper name, Yahatc 110.18; 218.23.
ya/xau, return JL 72.35; 73.19.
yal-, to say, to speak 114.17, 19 (related to al-).
Ya/La , proper name 234.5.
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yals-. ya'*ls-, yalas-, to come back, to return, to go home 26.2; 30.9.
ya/lqult!, diver 48.6, 8 (-£t!, local noun).
yan/ts!is, blizzard 48.28, 29; 50.1 (-s, nominal).
yaix-, to go, to move; to fall 44.8; 80.6.
yai/xai£t!, tracks 70.12; 74.5 (-£t!, local noun).
yaihxtEx, particle gone, after 24.18; 28.8.
yihu-, to disappear, to run away 60.20.
yip-, to turn back, to go back 70.7; 88.24.
yipa£vusla, screech-owl 50.9, 11 (-sla, nominal suffix).
yipa£ts-slo, backwards (-slo, indefinite place).
yiptsTyu, whip (-u, instrumental).
yikuk"-, to go west, to leave shore, to set (of sun) 74.30; 140.30 ( related to kiYku, west) .
yixa£ts-slo, forward ( related to yax-, -slo, indefinite place).
yahtsxa, differently, variously 46.2; 104.14 (-a, adverbial).
yai'tsxa£t, itsxa£st, different, various 44.1 (-t, adjectival).
yai'tsxast, different, other 42.23; 182.8 (-t, adjectival).
yai'x-auk- is hain£, exceedingly, very much 64.1; 76.25.
yol-, yul-, to talk, to speak (pi.) 66.6; 108.19.
(yuwix-, see yux-, to disappear; to take off.)
yiTwatlil-, to trample 72.32.
yux-, yux-, yuwix-, to disappear; to take off 30.2; 36.23.
yu'xu. still, yet 68.7; 70.2.
yu'xwis, particle self 34.2; 72.1.
yu'xwist, own 174.26; 182.19 (-t, adjectival).
yulx-, to be crooked, twisted; to twist 158.9.
yuku-, to travel about 128.31.
yiYxa, without, gone 136.38-138.1.
yul, yol, speech, word, talk 106.20; 110.6.
yiYltsuxs, yo'ltsuxs, thunder, thunderbird 80.7; 98.10 (-tsuxs, collective).
yuL-, yul-, to be near, to approach 68.26; 74.7 (related to auL).
yun/salyust!, sole of foot, foot 98.36, 37; 102.11 (-ust!, instrumental).
o/k,eai, see Yk-eai, who, somebody (o-u, vocalic change).
6q-, see wuq-, to split (neutral) (o-wu, vocalic change).
o/xun, moon, month 204.1, 7; 208.34.
u/yu, u'yu, fence, barrier 72.32 (-u, instrumental) .
utx-, watx-, to become, to change, to turn into 30.3; 90.26; 156.14.
ust-, wast-, wust-, to follow 22.12; 66.22.
ustit-, wustit-, to pursue, to follow 74.14, 15.
LaYstitut, pursuer 134.30.
uk‘, u/k-eai, o'k'eai, who, somebody 34.3; 60.7.
uxu-, oxu-, uxu-, to come out, to show, to appear; to float up 128.26; 130.5; 168.4.
ulhs, see wul^s, arrival, year (u-wu, vocalic change).
udsin, maple-tree.
au, interjection well ! 30.16.
auL, aul, awiL-, awil-, near, close by; to approach 28.4; 30.1.
aul- . . . auk’ is hain£, to be glad 172.33; 174.8 (-auk-, inside, between).
audik", right away.
wa£, particle no, gone 72.28; 134.18.
wa‘-, to open 132.20; 144.10.
waliau'-, to incite, to call 36.5; 38.23.
(watx-, see utx-, to become, to change, to turn into.)
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BUREAU OF AMERICAN ETHNOLOGY
Lbull. 6?
wa-na', particle no, not, gone, absent 48.23; 72.27.
was, this one, who 28.15; 78.36 ( objective form of as),
was-, to spin tops 208.32.
Lowa'sat, iowa/sat, the game of spinning tops 208.31.
wa/sa, a spinning top 208.35; 210.2 (-a, verbal noun)..
(wast-, see ust-, to follow.)
wate/k'is (D), bat (-s, nominal).
wait!, spawning-grounds 186.4, 9 (-t !, local noun).
waits-, to invite 60.6.
wa/sak'ink- , February, March (-k'ink', season!.
Wa/sis, cat (-s, nominal).
wal, cedar 134.34; 190.24.
Wll-, will-, to kill 66.2; 166.12.
wil-, to arrive, to come, to stop 24.1; 36.24.
wil- . . . -auk' s-le'wF, the season changes 112.1; 114.13 (-auk*, inside, between),
(will-, see wil-, to kill.)
wFliyu, underworld, country of the souls 158.4, 6 (-u, nominal suffix).
Wusin/, proper name Alsea 58.5; 110.14.
wust-, see ust-, to follow (wu-u, vocalic change).
wustit-, ustit-, to follow, to pursue 146.6; 150.6.
wustlin-, to agree, to affirm, to answer (sing.) 62.11, 15; 144.36.
wusn-, to rub, to daub, to paint 122.32.
wuq-, oq-, to split (neutral) 32.2.
wul-, to come, to end 86.8; 208.30.
wula/tat, frog JL 74.5.
wulFs, ulFs, arrival; year 82.1; 114.9 (-s, nominal).
wudhais, thigh (-s, nominal).
waust!-, to dig (roots) 140.18, 22.
wafFstlaus, dug-up roots 130.20; 132.18 (-s, nominal).
(‘wa-, see hii-, to score, to tally.)
‘wa‘wa£, niglit-owl 48.24, 26; 210.15.
‘wal‘-, ‘wa]a‘-, to shout, to lament 68.14; 70.26.
‘walah shouting, wailing 74.15 (-a, verbal noun).
‘wadhaiU, shouting, lamentation 68.16.
WaFdusk* , proper name 84.17.
hEn, interjection JL 69.6.
ha, particle 106.1, 28; 142.35.
habits, here 140.29; 180.24 ( related to halts).
hadto, mussels 86.32.
hiya£, calico-salmon 106.15, 17.
(hayan-, see hain-, to look, to see, to perceive.)
hayaffiiyayust ! , eye (-ust!, instrumental).
h Ayan-, to flash, to lighten 94.1; 230.14, 21.
haya£na, lightning (-a, verbal noun).
(hayats-, see halts-, here.)
(haya‘-, see hah-, to be large, to rest.)
(hayan- . . . -u , see hain- . . . -u, to open eyes.)
(hawaq-, see hauq-, to grow.)
haha-, to shout 68.3; 128.18.
hahaw-, to deride, to scorn, to best 150.8.
hahadu, hadialo, black swan, wild goose.
haffiain, appearance, looks 214.25, see hain- (initial reduplication) .
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hahai'kwauk*, in the middle 142.5.
hapE'nk’, from outside 64.35; 28.10.
hi£pist, swift, fast 198.15 (-t, adjectival).
ha£pistis, swiftness, velocity 182.7, 8 (-s, nominal).
ham, xam, thy 40.15, 16; 48.3,4.
hamsti£, all, each, every; whole, entirely 34.10; 36.1.
hamstit!, enormous, terrible, great 1 12.19.
hamsti't!, such, this kind 162.9.
hamsti£t !atis, such a size 176.3 (-s, nominal).
hat-, to raise up 104.12.
hata/hak‘, on both sides, 58.26; 64.36.
hata/niE, as if, kind of, like 64.12; 92, 39.
hato'qwi, upstream 84.19; 186.4.
hatc/qwiyu, upstream 186.34, 35 (-u, nominal).
han-, hail-, to see, to look 60.23; 192.28 ( related to hain-).
ha'nakal, body-part 80.15.
hanhu'u, ; particle please! pray! 78.37; 80.2.
hant !-, to wait, to expect 158.17; 174.29.
hask*-, to die (pi.) 102.36; 148.35.
ha'skist, dead (-t, adjectival) .
hatsi'l, inside 100.27.
hatsi/lku, inside; forest 54.8; 118.24; 224.13,14.
hatsTlal, flesh, meat 66.10; 212.32.
hats ! Tliy u, shirt (-u, nominal).
(haku-, see xku-, to leave [canoe], to land),
hakd'kwiyu, west wind (-u, nominal).
hak'e'ts'.iyu, east wind (-u, nominal).
hak'i'ms, particle if, in case 164.24; 226.1.
hak'i/msis, particle if, in case 178.29.
hakihnsins, see hak i/msis and -n infixed.
hak-i/mstis, see hak-iTnsis and -st infixed.
hak'ihnsxans, see hak-i/msis and -xan infixed.
hak-in/hi, from there, from other side, from across, alongside 44.15; 68.8.
hak‘in/k‘i, here, from here 172.8; 180.24.
hak’ark'-slo, on the left side 142.10.
hak'aiVkq on the other side, from across 148.11; 152.5.
(hak‘ !-, see 4 k* !-, to touch, to feel, to smell.)
hak,!e/tsal, edge of sea, shore, beach 62.6.
haqa/nt !uxs, knee 140.14.
haqu-, to leave JL 72.35; 73.20.
(haqu-, see xqu-, to drag.)
haxun/ts, behind 198.33,
(halaq-, see halq-, to take out, to uncover, to open; to put into play.)
(halasn-, see halsn-, to raise, to take care.)
hala/tsi, as before, similarly 24.13; 26.2.
ha£lik‘a, salmon-berries.
hali'yu, mouth of river, downstream 86.4; 90.12 (-u, nominal).
haluwTyu, mouth of river (-u, nominal).
haluwEk'siyu, mouth of river 80.32; 90.8 (-u, nominal).
halt-, to look on, to watch, to witness 30.2.
halt !-, to lick 124.3; 136.15.
halsn-, halasn-, to raise, to take care 124.8.
halk!u-, to chew 80.1; 106.5.
halq-, halaq-, to take out, to uncover, to open; to put into play 76.7, 8; 182.6.
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halt-, hak' !t-, to sniff 138.18, 20 (1-k'I, consonantic change).
ha, particle 68.21; 134.23.
ha/alqa, quickly, suddenly, in a hurry, at once 24.4; 38.18 (-a, adverbial).
ha/ana, interjection 154.30.
hahUnaii, glass, window, looking-glass {from hain- with initial reduplication; -u,
instrumental).
(ha£p-, see £p-, to hidei)
ha£t.!, older brother 22.12; 54.12.
han-, to look, to see 128.35; 132.27 ( related to hain-).
haa/tsE, in vain, vainly 44.7; 58.2.
(haku-, see xku-, to leave [canoe], to land),
ha/kumxus, relative by marriage 118.4 (-xus, collective).
hal, interjection see!, there! 44.16,17.
ha/letxau, flower (-u, nominal).
ha/ldEmxus, looks, appearance 164.30, 31; 166.9, 10; 188.10 (-xus, collective).
haa/lqa£st, fast, swift (-t, adjectival).
hans, breath 74.27, 31 (-s, nominal).
hai/ait, particle 92.15.
hai‘-, haya‘-, to rest 62.32.
hai‘-, haya/-, to be large 120.1; 150.17 ( related to ya£-).
haihava£t, big, large, high, tall 56.14; 58.13 (-t, adjectival).
haihayaflis, size, height 80.11; 162.5 (-s, nominal).
hain-, hayan-, to look, to see, to perceive 30.3; .122.7.
hafliain, appearance, looks (' initial reduplication) .
hahFnau, glass, window, looking-glass.
hain- . . . -u, hayan- . . . -u, to open eyes 96.32, 83 (-u, verbal suffix, by origin
designating first person demonstrative) .
hainaFs, face, surface 212.14; 228.24 (-s, nominal).
haits-, to cross 30.9; 96.19.
haiku- . . . -auk', hiaku . . . -auk', to be in the middle 142.9; 158.21.
hain£, mind, thought, sound 22.6; 38.14; 70.7.
hau£, everywhere, all over 22.4; 34.13.
haua/, particle what? 170.14.
hauwFi, recently, often 64.5; 88.19.
hauwFst, first time 140.18 (-t. adjectival).
hauwFt, young JL 75.23 (-t, adjectival).
hauq-, hawaq-, to grow ( intr .) 78.13, 32; 224.22.
hehe/, interjection 32.3; 132.14.
hen, interjection 32.9; 64.22.
he, interjection 46.16; 48.2.
hitu- . . . -u, to have sexual desire JL 73.35 (-u, verbal suffix , by origin first person
demonstrative) .
hints!- . . . is haiI1£, to despair, to abandon hope 68.30.
hila£ts-slo, sideways {from hll-).
hils7, to hit (with fist).
hiya£, cousin 66.14; 116.8.
hUye^a, friend 44.19.
hiw-, hyuw-, to whisper 154.27.
hyu- 146.37.
hFhlsxau, heirloom JL 68.12 {initial reduplication) .
hit, body 28.19; 42.18.
hUtE , particle denoting surprise and wonder 32.11; 70.16.
hFtEqlns, that much 172.8; 182.19 (-In, passive ; -s, nominal).
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hints!- . . . -auk* Is h.iin-, to despair, to give up hope 15S.10.il (-auk‘, inside
between),
hisx, particle more.
hi'tslEm, hitsLEm, hFtEslEm, human being, person, people; Indian 26 4; 28.16.
hitslins-, to fish at low tide 112.9.
hFk'e, particle just 22.5, 6; 24.4.
(hik- !-, see ‘k- !-, to touch, to feel, to smell.)
hil-, hyal-, to miss (the mark) 58.3; 60.22.
hila£ts-slf>, sideways,
hilku-, to do. to perform.
hilkwaFs, hilkwaFs, action, deed 22.6; 34.4; 72.17 (-s, nominal).
hil-, to move up and down, to shake 104.12.
hi n , particle probably, maybe, perchance 68.6.
hinhun/, particle probably, maybe, perchance 164.6.
hinsk‘, a few 130.26; 172.11.
hinq!, sinew 66.9; 166.5.
hai/ts, here 80.21; 100.7.
haink‘, almost 28.4; 30.18.
hya£q-, to whine .TL 69.10.
(hval-, see hil-. to miss the mark.)
hyu-, hyuw-, see hiw-, to whisper.
hunk!£, steelhead-salmon.
Hulo/hulo, proper name (?), sole, skate, halibut, flounder 70.25; 72.5.
huluFsuu, brothers and sisters 92.33 ( see hu£l; -uu, plural).
hu, interjection 58.23; 142.25.
hu-, ‘wa-, to score, totally 198.25; 200.4.
xwa£yaFt!, goal, tally, stake 24.7, 15; 196.20 (-t !, local noun).
hiVpyu, dirt (-u, nominal).
hunk-!-, to cover (head) 92.15, 19.
hfi'tsk', particle maybe, perhaps, perchance, lest 68.6; 122.2.
huk ts-, to wish 106.29.
hu£l, sister 90.34; 94.25.
huThum, fern-roots 132.19; 142.6.
huusqus-, to spear fish at night 112 8.
hunts, close here 186.6.
hunk'i, here 66.10; 76.18.
(hunqu-, see xqu-, to drag.)
hun/qutxayu, wagon (-u, instrumental).
huinku-, huyuku-, to tie hair in a knot 182.17.
huiIl/kuis, knot (in hair) (-s, nominal).
huinqu-, to fall out (of hair) 120.25.
‘p-, to open (mouth) 64.16, 25.
‘p-, haap-, to hide 128.38.
‘k-!-. hak*!-, hik-!-: to touch, to feel, to smell 30.5; 126.32.
pEnihs!!, trout.
pEnhk-, outside, outdoors; door 72.22; 120.20.
pEiihk'Li, berries (-lI, the one-, those-).
(pEnunsa^t!, eating-place, table \see nuns, to eat; p-, prefix; -t ! , local noun J.)
pEnhu-, pinulm-, pun‘wa-, to push, to brush aside 128.32; 140.8.
j)Esa/xauk'ink', February, December (-k'ink-, season).
pEsa/x, spear 84.1; 106.21.
pEkuFs, silver-side salmon (-s, nominal).
pEla^t, rotten (-t, adjectival).
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pEluApElu, feather; hair 82.19; 212.30.
paa'wun, snag, log 92.35.
pa7ap!, mink 62.15.
(pawak’u-, see pauk’u-, to suspect.)
pa'Vint (D), cinnamon bear,
pahal-, to be red 212.14, 18.
padialt, padialt, red 82.12; 136.32 (-t, adjectival,).
padaalyust!, anus 64.31; 82.18 ( -t ! , local noun).
(pa/pilt,ku£t!, chair (see pil-, to sit; p-, prefix; -£t!; local noun).
pa/mint, booty 68.29, 30.
past-, to remain, to survive 150.15; 158.7.
(pak-, see pk-, to feel of, to touch.)
paxt!-, to hit, to strike (with stick) 152.19, 21; 158.1.
palhu-, to bite 84.22; 100.19.
(paltku-, paltqu-, see piltku-, to sit.)
padkun, snail 68.6
palL-, to stick, to place 82.18.20.
palk’st, pank’st, hard 158.31; 160.31 (-t, adjectival).
pa'yEm, fox 216.3.
pfUpEsxau-, to play the game of cat’s-cradle 36.12; 210.6.
pa'pEsxafi, string (for game of cat’s-cradle) 208.11.
Lpa/pEsxaut, Ipa/pEsxaut, the game of cat’s-cradle 36.12; 210.16.
pUpEsxausk'ink', December (-k'ink’, season).
pa/stuwUt ! . padstuwit!, survivor, remnant 70.10; 106.33 (-£t!, local noun).
(pakan-, see pkan-, to touch, to feel.)
(pak’!-, see pk’ !-, to touch, to place.)
pUqst. blue, green (-t, adjectival).
pa7xt !iyu, shinny club 38.11; 182.36 (-u, instrumental) .
padEii, particle why?, for what reason? 94.17; 152.6
palau-, to mention name of dead relative 122.23.
pa£lis, skunk.
pa/lqa, medicine-man.
pauk’st, tough, hard 86.40 (-t, adjectival) .
pitkwaUst, lame (-t, adjectival).
pin, your 38.25; 86.41.
(pinuhu-, see pEnliu-, to push, to brush aside.)
pitskulUnF, sand-hill crane 48.9, 11; 210.13.
pil-, to sit (pi.) 72.22; 94.25.
(pilatku-, see piltku-, to sit.)-
pila^kwayu, hind -quarters, buttocks 102.12 (-u, nominal).
pa/piltku£t ! , chair.
piltku-, piltqu-, pilatku-, paltku-, paltqu-, to sit 58.10; 62.19.
(pUlaq!, see pilq !, mist.)
pUlauk' (D), palm of hand.
pilskwUst, pilskwUtst, strong, powerful 38.22; 40.8, 12 (-t, adjectival).
pilskwUstis, strength (-s, nominal).
pilts !-, to throw 94.11.
pidkauxs (D), bladder,
pidqan, sore, rotten 96.33.
pilq!, pidaq!, mist 168.27.
piL-, pil-, to break wind 88.16, 33; JL 66.5.
plya£, ashes 70.18; 74.10.
pFyats, female child, girl, daughter 22.12.
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pi'usx-, piwisx-, to sound, to be noisy 34.24; 36.9.
pi'iisxam, sound, noise 28.7; 36.1; 128.22.
(pint-, see pllu-, to be warm.)
(piwisx-, see piiisx-, to sound, to be noisy.)
piwidns, shouting, greeting JL 72.29 (-In, passive; -s, nominal.)
pl‘-, pad'-, to be absent, to be away 66.3; 164.27.
pit-, see pt-, to give, to pay blood-money.
pits-, to split, to distribute, to divide, to give 118.13; 132.19 ( related to pt-).
prtsust!, gift, present, potlatch, division 66.7, 8; 132.20, 23 (-ust!, instrumental) .
pidskum, day, sun 28.18, 23; 30.16.
pi'tskumsk', summer,
pil, palm of hand,
pllu-, piul-, to be warm 64.11.
pintq-, to lie face down 68.7; 74.33.
po-,(?) 72.31.
pf/stEx, piVstEx, pudsitx, blood 126.25, 31; 134.23.
po'k’pEk't!, supporting stick (of trap) 104.6 (-t !, local noun).
po'q11, fir 210.1.
poda, oak.
puu-, to be full; to fill 82.32; 190.26.
puu't, full 90.16 (-t, adjectival).
puiVya®, bucket 104.39; 106.4.
puwa£t, poor (-t, adjectival).
pu‘-, to blow ( tr .) 80.17.
puwi'x, full 86.14; 94.8.
Pu'dvik', proper name 88.6, 7.
pupEnhau-, to play shinny ball 22.8; 24.4.
pu/pEnhau, shinny ball 44.3; 182.7 (-u, instrumental).
pupEnhaiiyaPs, shinny game 200.6 (-s, nominal).
LpupEnhaut, IpupEnhaiit, shinny game, shinny player 28.22; 36.3.
(pun'wa-, see psnhu-, to push, to brush aside.)
(put!-, see pt!u-, to stick out, to show.)
piist!, grease, fat, butter 122.33.
pu/kwalt, yellow (-t, adjectival).
pu/xtsu, paint (-u. instrumental) .
(puL-, see pin-, to be in upright position, to stand, to stop.)
pauk'u-, pawak'u-, to suspect 24.18; 26.14.
pt-, pit-, to give, to pay blood-money 78.37; 80.1.
ptu-, pt!u-, put!-, to stick out, to show 84.25; 130.38.
psavan/sal, slave.
psa'nk'tsu-, to watch 64.35; 120.22.
(p3inik'!x-, see psinLx, three; k' !-l, consonantic change.)
psinLx, psinik-!x-, three 66.14; 96.30.
ps^nk' lExk'em saiVtist, thirty.
psinLx laijaPst, eight 208.4, 5.
psinLx laqaPstk'em saudist, eighty,
psiil-, psuk’!-, to wish 96.6, 17.
pstin, your two 110.10; 122.24.
(ptsit.sk' !a£t‘, arrow-maker; see tsPtsik' ; -£t‘, nomen actor is) .
pk-, pak-, to feel of, to touch 120.25; 130.23.
pkan-, pakan-, to touch, to feel 134.11.
pkos-, pkus-, to urinate; urine 124.2; 136.15, 16.
pko'sxat!, }>lace where one urinates 124.3 (-t!, local noun).
pkuts-, to pick, to gather 86.34; 192.30; 194.3 {from kots).
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pk‘!-, pak'!-, to touch, to place 150.33; 198.20 ( related to phi-, pk-b
pqanFsEx, s’death, forsooth JL 75.31.
pqaitxan-, pqa£yatxan-, to watch on the sly, to watch secretly 152.5; JL 74.8.
pxamint-, to hunt 94.15; 110.38.
mEpxamintxehl, wolf (m-, prefix; -£t‘, nomen actoris).
pxa'stu, blind.
pxeltsus-, to ask, to inquire 22.3; 26.4.
(pxobtLa^, box-maker, carpenter; see x6xl!; -£t£, nomen actoris.)
pxu-, to chop wood.
pxfUya^F, wood-chopper (-£t‘, nomen actoris).
pxUnt, thin, lean (-t, adjectival).
(pxhlmis-, to go in a certain direction 34.2; 60.21; see xhlum-.)
pin-, piu-, puL-, to be in upright position, to stand; to stop 24.17; 58.6.
pluLs, companion 164.4; JL 67.37 (-s, nominal).
p'.ex-, p!ix-, to go to, to visit 62.2; 64.4.
p‘-, to spread, to divide 142.39.
(phains-, phayans-, phainais-, to go and see 68.21; 74.36; see hain-.)
phi-, to swell iintr.) JL 74.24.
p‘u-, to blow ( tr .) 94.21.
(phiVlhum-, to dig fern-roots 130.1, 2; see hiVlhum).
niEayaUst, valuable 74.23; 76.7 (-t, adjectival).
niElTditu, mouse.
(niElLt!i£t‘, examiner; see int !- ; -£t 1 , nomen actoris .)
niEvaiTsxaut, rabbit.
mE1-, to strike, to hit 196.20, 31.
mEhaht, old, old man 72.16; 122.4 (-t, adjectival) .
mEhayahau, little old man 58.13; 60.8, 9 (-au, diminutive) .
mEha/lk-atxusk,ink’, June (-k'inkq season).
mEhLlqtstlemxt, resting on posts 104.21 (-Emxt, the one, that-).
mEhin-, to hit, to strike 44.7, 9.
mEhuin/kuistu, sea-lion 86.17 ( see liuinqu-, hair falls out).
(mEpisaksahl, carpenter, builder; seeitsaLs; -£t‘, nomen actoris.)
(mEpsa^uwahl, basket-maker; seesa'yu; -£t‘, nomen actoris.)
(mEpxamintxe£tb wolf; see pxamint-, to hunt.)
mEtUyutxauth, rabbit 54.5; 58.10.
niEtloliUtf, raccoon 60.9; 62.4 (-£t‘ nomen actoris ; from t!ol-, to spatter?).
mEnahEm, the youngest 32.4; 94.11.
mEnahet, younger 68.10, 17 (-t, adjectival).
(mEnunsa£t‘, eater; see nuns-; -£t£, nomen actoris.)
(niEnfLxstu, snail, slimy; see nux, slime.)
(mEsilk- !u£t£, a dreamer; see silk' !u; -£t \ nomen actoris .)
(mEsun/q!ustxaya£t‘, raccoon; see suqkist-. to feel; m- prefix; -£t£, nomen actoris.)
mEshadsla, woman, female being 22.1 (-sla, nominal).
mEtsahrtsinst, nasty, ugly, dirty; pelican 48.1, 2 ( reduplicated ; -t, adjectival) .
m.Etsada£t£, kingfisher 46.19, 20; 156.27 (m-, prefix; -£t£, nomen actoris).
inEtsa/mtxuskhnk-, July (-k'ink-, season).
(mEtsimx-, to doctor JL 74.33; 75.8; see tsimx-.)
(mEtsilha£t£, a singer; see tsil£-; -£t£, nomen actoris.)
(mEtsiqtuwa£t£, he who cuts off heads, executioner 136, 33, 34; see tslq-; m-, prefix;
-£t£, nomen actoris.)
mEtslax-, to dance the war-dance (pi.) 126.7; 128.28.
mEtstaLqast, monthly courses, menstruation 142.13; 144.22.
(mEtsIudxust, fearful, dangerous 56.8, 17; seetslilxu-; -t, adjectival.)
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mEkotalya£t‘, mole (m-, prefix; -£t‘, nomen actoris).
mEkuTnku, sea-otter 92.18; 98.12; see kumku-.
(mEkumku£t‘, runner; see kumku-; -£t‘, nomen actoris.)
mEk’ais-, to hit, to strike (until rock) 218.29.
mEk’e'ltsitu, cattle.
mEkiLa£t‘, crane 46.22, 23; 134.1; see kIl-; -£t‘, nomen actoris.)
mEk’iThuti, kinnikinnic berries 82.11, 16.
mEk’aiTiik’slau, little orphan 150.20, 22; 152.10, 11 (-au, diminutive).
mEk aEk'ist, liar.
mEk u'dust, bird {species unknown) 102.39; 104.13.
niEk’Iin-, niEk'Ien-, to hit, to spear 46.6; 94.10.
niEqaaEt, pregnant 24.11; 124.5 (-t, adjectival).
mEqa£yatu, head-band made of woodpecker feathers.
(qamint, much q. v.)
mEqamin-, to multiply, to increase 108.25; 110.35.
mEqamiYit, many, much 26.3; 36.9 (-t, adjectival).
mEqamiTitis, number, amount 108.10; 164.33 (-s, nominal).
mEqamBnta, much, a great deal 138.23; 220.17 (-a, adverbial).
(niEqalpa£t‘, cougar 52.3, 6; *214.15; see qalp-; -£t‘, nomen actoris.)
mEqauTsqauts, Chinook salmon.
(mEqiCtlisallsla, one who abstains from drinking, teetotaller; seeqont!-; -sla, nominal.)
mEqaiVt, sturgeon 84.10, 12.
(mExai-, max-, to paddle 94.3, 4; 108.2; see xwe'xwe.)
mExiVn, salmon-trap 210.8.
mElaT, jealous.
mElaTiatu, mELa/hatu, robin 58.4; 62.10 ( see Ladia).
mEla'tint, eel.
mElana'stiyu, mELana'stiyu, niElana/tstiyu, chief, leader 38.2; 160.6; 168.38.
mElant-, mELant-, mElanat-, to hide, to secrete 72.6; 128.24.
mEladqlatxusk'ink*, October (-k'ink’, season).
mElan-, mELan-, to know 38.22; 40.5.
mElaant, thick (-t, adjectival).
mEla/ntELi, particle really 122.33; 176.10.
(mElCutst, enjoyable 38.4; 48.25; see lot-.)
mElilk'st- . . . -u is hain£, to fare badly, to have misfortune, to fail 172.8, 9; 178.37
(-u, verbal suffix, by origin designating first person demonstrative).
niElqadqautxusk’ink’, August (-k’ink', season).
(mELxamniya£t‘, murderer, pelican 122.6; seeLxamn-; m-, prefix; -£t‘, nomen actoris.)
maaCTsit, nice, pretty, beautiful JL 74.9 (-t, adjectival).
ma'aiLi, particle perhaps 170.39.
mayEx-, to say, to speak 58.22; 66.16.
mayu's, cap (-s, nominal).
ma‘- . . . -auk' is hain£, to think 176.13, 14; 178.30 (-auk’, inside).
mahayaEs-auk’ is hain£, thought, opinion 178.5.
mahaExasxam-auk’ is hain£, thought, opinion 178.30.
maTiats, cliild, young boy 66.18; 76.26.
mahaTaitu, deer.
maTnkusli, women, female beings {pi. stem) 134.24; singular, mukwa£stELi.
ma£tun, daughter-in-law 76.27; 144.34.
ma£n-, min-, to fall short, to fail 132.14; 200.2.
matso'kus, salmon-berries (-s, nominal).
matso'kustxusk’ink’, May, April (-k ink’, season).
ma/lkuts, ma/lkwits, whale 120.16; 122.19.
makl, parent-in-law.
96653— 20— Bull. 67
17
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ma'kya, differently ( probably related to mik-).
maflmi, flounder.
ma/alk'sta, slowly, carefully, gradually 74.9; 150.34,35 (s^emalk'st; -a, adverbial).
mant-, to wait JL 70.13.
mak'st, fat, stout 160.17, 30; JL 71.14 (-t, adjectival).
ma/qax-, to refuse (marriage), to jilt 92.17.
(max-, see mExai-, to paddle.)
(mal‘-, see mik-, to lose.)
MaleRst, proper name, sea-otter 92.16.
ma/lukst, pretty (-t, adjectival).
malk'st, slow.
makalk'sta, slowly, carefully, gradually 74.9; 150.34, 35.
Ma/nos, proper name Columbia River 90.29 ( see Chinook emaL),
maim-, particle at last, finally 26.11; 28.5.
minst-, to camp 160.12; 164.8.
mis, conjunction when, as, since, after 22.3; 24.9.
mRk-iLx, flea 102.13, 16; 132.24.
mik' !-, mk*!-, to put together, to join, to glue 134.34, 35; 136.2; JL 75.2.
mik-, mila‘-, mak-, to lose 74.14; 126.28.
milliudaFs, place, tribe 34.7; 40.18 (-s, nominal).
miltq-, to wound.
miltqaks, wound, scar, sore 166.29 (-s, nominal).
milk' is-, to lament, to wail 146.1.
miflax, miLx, lunch 192.38.
mkkwa, arrow-shaft.
mFqlu, vulture 48.18, 21; 210.15.
(min‘ts!a,£t‘, gambler; see yan‘ts!-.)
mola/xamiyu, pine tree (pi.) 216.34, 35.
mo/luptsini/sla, coyote 36.6; 38.18 (-sla, nominal).
mutklqayEm, thimble-berry bush 150.8 (-yEm, plural for plants).
(mukumfkkwalyaRk runner 198.22; see kumku-; -£t‘, nomen actoris .)
(mukus, see tern and kus.)
muflmtslyu, timber forest, woods (pi.) 50.13 (related to kots).
mukwahitsit, pretty, beautiful 88.15; JL 74.14 (-t, adjectival).
mukwa£stELi, woman, female being 188.1, 2 (m-, prefix; -lT, the one who-).
mukwa£sli, female being, woman, wife 22.2; 24.10; mahnkusli (pi.).
mukwaTtsi£t‘, eagle 50.14; 210.14 (m-, prefix; -£t‘, nomen actoris).
mukwa7 ltsit ! , crawfish .
muklwaflnisla, particle without cause 190.12; 228.7.
Muxa/meut, proper name 241.15.
(muxsuin/stu, skunk; see xsu-, to break wind.)
mun/hu, now, then, finally, at last 22.10; 24.1.
muatx-, to keep on going, to go 30.23; 168.29, 30.
mun, son-in-law.
mfktsik', younger brother 54.20; 66.22.
mu/kuts!u, bow 38.12; 124.10 (related to kots; -u, instrumental).
mun/lii, particle like, kind of, similarly, rather 22.7; 34.4; 54.7.
tE- —
tEhahn, this thy 3012; 64.10.
tEpkn, this your 106.35, 41.
tEpstUn, this your two 78.26; 122.20.
tEskn, this my 106.33; 172.8.
tEstUn, this our dual (incl.) 126.33; 130.35.
tElUn, this our 118.12.
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tEma'mis, nephew 106.35; 108.1.
tKms-, t!ims-, tEmas-, to paint, to mark 46.2; 86.1.
timsaLs, paint, color (-8, nominal).
tEsi'n, nose.
tEsin-, tasin-, to show, to point out 98.34; 150.30.
tEkwahikust, spotted (-st, adjectival).
tsq, 'particle something, what? 92.34; 192.24.
tExu-, to trap, to hunt by trapping 104.18.
tE/xwa, trap 104.4, 8 (-a, verbal noun).
ta, ta£, particle indicating surprise 106.15; 122.11.
ta'axti, particle , necessarily 60.18; 62.3.
ta£ya/l, last thing, last possession 40.14, 17.
tawa^yii, horse.
taha', particle rather 156.5, 7.
ta‘t-, to buy.
taha'talLt!, trading post, store, village (-£t!, local noun).
tahnE, particle as if, kind of, like 28.6; 30.24.
ta'minkink*, taYnEng'ink', at that time 58.9; 60.2 (-k'ink-, season),
ta-muqwa, particle , to be quiet 58.23; 94.29.
ta/mni, later on 220.6.
tahnsa, plan, idea 134.6 (related to t!ams-; -a, verbal noun).
tas, the, this, that 22.4; 26.3.
tas tits, tsllts, to-day, at present 90.27, 32.
ta£tsk--, to pick berries 52.17.
(taqu- . . . -uku, see tqu- . . . -uk11, to look upward, to gaze.)
(taxu-, see txu-, to pull.)
taxt-, taxt-, to change, to take turns 154.22; 182.3.
ta'xti, particle , what?, something 22.4, 6; 26.23 ( related to tEq).
taltsLs, calf of leg (-s, nominal).
ta£, ta£, father 70.13; 122.19.
(tap-, see tp-, to fly, to jump.)
ta/puxk'in, bur 98.35, 38.
taps, wings (-s, nominal).
ta/pskink-, March, May, September (-k'ink‘, season).
ta/mtEm, hand, claw 118.19, 21; 148.17.
ta/tkau, trap (-u, instrumental) .
ta/nxtsiyu, wound.
(tasin-, see tEsin-, to show, to point out.)
ta/kutist, spotted (-st, adjectival) .
ta/lkust!, receptacle JL 75.19, 21 (-ust!, instrumental).
tai£, particle only, merely 22.2; 24.17.
tai-, to watch 56.27; 58.5.
tepl-, to copulate JL 69.38.
tern, conjunction then, and, so, finally, at last 22.3, 10; 24.12.
tema/xt, temxt, brother-in-law, sister-in-law 132.15, 28; 142.34.
(temun/hu, see tern and mun/hu.)
te'mlta, particle but, however, still, nevertheless 24.18; 28.23.
TexLnk’, proper name 90.11.
Teudsa, proper name 237.30.
tiya/k‘ !ivu, surf, breakers 120.23 (-u, instrumental).
tipx-, to offer food JL 74.27.
tims-, timiis-, to close, to shut 30.17; 190.30 ( related to t!ams-).
tumsa, door.
(timsaLs, paint, color, see tEms-.)
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thnExtsu, cane, stick 22.14; 30.5 (-u, instrumental).
tinutx-, to roast on spit 84.4; 106.21
tinhu-, tinu‘-, tun-, to be satiated, to have enough, to be satisfied 82.14, 15; 106.31.
tink'-, to meet, to encounter 78.10; 94.24.
tisl-, to recognize 122.31.
tilqu-, tiloqu-, to stagger 80.4.
tilqu-, to land close to shore, to beach 130.14.
(tiyux-, see tixu-, to insist.)
tiyu'xsiyu, force, power (-u, instrumental).
tiutlhun-, tlwFtfiwan-, to make, to prepare, to create 34.1: 36.22.
tFwit!, creator, maker 108.30, 31.
tiwFtbwan, object of work, work 126.20, 22.
timxum-, tlmlxum-, to make fun of, to jeer, to deride 30.13.
tit (F), grandparent.
ti£ta, grandparent 78.26; 120.30 ( evidently reduplicated form of ta£).
tFk'ext, grandparent 78.32; 150.19.
tixu-, tiyux-, to insist 100.4, 13; 102.5.
taik’, particle nothing but, solely, exclusively 154.15.
taiL-, to rub.
tomFLa, aunt 106.32, 33.
toklinaFs, wrist (-s, nominal).
to/qWis, upstream 84.18; 90.2.
(tuwi‘-, see tu‘-, to spill, to pour, to pile.)
tutedli (D), boy.
tuklnu-, to stick in 138.35, 36.
tudau (D), .crown of head.
tfi, tuts, particle , here! 22.14; 132.21, 22.
tu‘-, tuwi‘-, to spill, to pour, to pile 96.18; 118.9.
(tudnsa, door JL 71.40; see tims-; -a, verbal noun.)
(tun-, see tinhu-, to be satiated, to have enough, to be satisfied.)
tp-, tap-, to fly, to jump 48.2; 50.1.
tkEllts!-, tkalilts !-, to burn, to build a fire 58.17; 64.9, 10; 212.1.
tkEllts !Fs, fire, flame 212.19; 214.3 (-s, nominal).
tkEllts !i£st, tkEllts IFtsit, partly burned, half-burned 212.30; 214.37 ( st, adjectival).
tkadiitist, one-eyed 194.4 (-st, adjectival).
(tkalilts!-, see tkEllts!-, to burn, to build a fire.)
tka/k’iyu, hammer (-u, instrumental).
tkinaFs, relative, tribesman (-s, nominal).
tk5/ust, deaf (-st, adjectival).
tkots, niece.
tku- . . -uku, to swallow 64.22, 23 (-uku, away, up).
tkwEhF, elbow.
tkwam-, to be ignorant 44.13.
tkwadFsla, crab 92.28, 32; 94.31 (-sla, nominal).
tkwFm, hazelnut.
tk'-, to stand up, to rise 88.3; 92.39.
tkVmkda, girl who had attained maturity JL 74.23; 75.36.
(tk'al-, see tk'il-, to split, to cut open.)
tk’in-, to call by name, to mention 188.38.
tk'is-, to break JL 68.12, 17.
tk’il-, tk’al-, to split, to cut open 84.4; 98.24, 25.
tk’ail-, to menstruate 130.25; 134.11.
tk’ [edyEm, vine-maple.
tqaialt-, to desire, to wish, to like, to prefer 24.3; 26.22.
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tqaulLts!, pitch wood JL 70.5, 7.
tqe'sa, flour (-a, verbal noun).
tqek'-, to daub, to paint 122.33.
tqelk'-, tqallk'-, tqtdlk'-, tqalllk'-, to call, to name 70.25; 8G.32.
tqeL-, tqail-, to weep, to lament, to cry (pi.) 126.29; 164.40.
tqen/sa, board (-a, verbal noun).
tqu- . . . -uk11, taqu- . . . -uku, to look upward, to gaze 126.30; 132.26 (-uk11,
away, up).
Tqulma£k', proper name Umpqua 110.25.
tqulk*-, to be warm 58.18; 64.12.
tqwaixk'il- . . . -auk", tqwayaxk'il-, to lie face up 64.24; 208.14 (-auk*, inside,
between).
tx- .... is hain£, t!x- . . . Is hain£, to think 64.31,32; 70.16.
txan-, to take along 118.6.
txu-, taxu-, to pull 132.1; JL 66.36.
txu'txu, to cough.
t!F.wa/qt, sharp 58.3 (-t, adjectival).
tlElid, tooth 148.17; 152.31.
tlawa'yu, plaything, horse 68.20 (-u, instrumental).
t!amn- . . . -auk' Is hain£, tlaman-, to be sorry 92.30 (-auk', inside, between).
t!ams-, to agree, to decide, to close, to shut (pi.) (see tafinsa, tims-) 22.11; 24.5; 66.13.
tlaYnxa, belt (-a, verbal noun).
t!a'nust, always 24.17; 30.14.
(t!axu-, see t!xu-, to pull.)
tla'xus (D), septum of nose.
t!a/xust!, rope 166.5, 7 (-ust!, instrumental).
tla'xwaif, red fox; fisher.
(t!aman-, see tlamn-, to be sorry.)
tla^tsa, tats, maternal uncle.
t!au-, to play, to have fun 34.8; 44.1.
tlauyaLs, fun, game 26.22; 42.25 (-s, nominal).
t!ex, knot of tree 208.24, 25.
t!imu‘- . . . -auk' Is hain£, to fear 114.12, 14, 15; 228.28 (-auk', inside, between).
t !iLx-, to gain 150.35.
tlidxus, snow; to snow 190.23, 26.
t!i-, to turn 62.7.
t!I‘-, to throw into fire 142.3; 144.17.
till-, to be hot; to heat 58.19; 80.9.
tlllEs, metal; to sound like metal 28.7 (-s, nominal).
tllrn-, to lift, to carry 72.2.
t!ol-, to spatter.
t!x- .... Is hain£, to think 70.24; 80.19.
t!xu-, t!axu-, to pull 98.36; 100.26.
nEha/tsitan, finger-ring.
nEka7xus, war, warfare 142.21; 144.30 (-s, nominal).
nEq-, to hold fast 168.14, 25; 170.3.
nEqa/xamxt!, beach, sand 86.9, 21; 88.26 (-t ! , local noun).
na, na£, particle where, somewhere 78.9; 214.2.
naUyEm, already, right away 136.31; 152.22.
namk', particle when, whenever 36.23; 38.20.
n^mk'itxu, right away, at once, immediately 24.11.
(namk's, see namk' and mis.)
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nafik'1, river, stream 24.2; 72.34.
na/tk'au, small river, creek 184.32, 33, 36 (-au, diminutive) .
Na/tk'itsLd, proper name Big River, Siletz River (-tsLo, augmentative) .
nak', nak', nik', particle where 26.4; 30.12.
na/k'eai, nafireai, par tide where 22.13; 26.6; 38.1.
nau/tsxamsla, dish.
nifi, particle something, what? 30.23; 38.6.
nisk', far, distant 44.8, 16; 50.23.
nitsk' , particle something, what 68.19; 110.31.
nFtsk’xat, particle 144.39.
(nik1, see nak'.)
nix, thou, thee 30.20; 54.19.
ni/xap, you 28.15.
' nUxapst, ye.
nuns-, to eat 220.4; 48.11.
niEnunsa£t‘, eater,
nuns, elk 52. 19;. 54. 9.
nu/nsist, eaten up 102.12 (-st, adjectival).
nufiisumxt, food, provisions 106.30; 170.27 (-Emxt, the one that-).
nu/nsumxtELi, food, provisions 38.8; 112.2 (-Li, the one that-).
pEnunsalt!, eating-place, table (-t !, local noun).
nux, slime.
mEnuxstu, snail, slimy.
NLlha/ltsu, proper name Nestucca River.
s, conditional particle if, should 34.11; 36.16.
s, a, the 22.1; 24.2.
sEinktist, tame (-st, adjectival).
sa'yu, basket JL 73.6, 26.
niEpsa/yuwa£t‘, basket-maker (m-, prefix; -£t‘, nomen actoris).
syaRxuwau, basket.
saw-, to help, to assist, to aid, to save 182.24; 218.36.
(sap-, see sp-, to dig holes.)
sa/pt!ist, full of holes 104.39; 108.6; see saptfist (-st, adjectival).
(sanaq-, see sanq-, to be bad, to be ugly.)
sahiquk'e, anemone; roseate 86.41.
sahixuk'e, particle more, better 76.12; 158.13.
sa/qal, sa'kjau, tail of fish 84.24.
saxtlel-, to open up (anus) JL 65.20; 67.30.
safisxum (D), heart.
sa£, older sister 130.9, 14; JL 70.7.
(sap-, see sp-, to dig holes.)
sa/ptxus, hole 120.1 (-tuxs, collective).
sa/ptfist, full of holes 74.3; 146.12; see sa^tlist (-st, adjectival).
sanq-, sanaq-, to be bad, to be ugly 112.18, 19.
saa/nqa, badly, ugly 24.20; 186.6 (-a, adverbial).
sa^fiiqat, bad, ugly 80.23; 214.31 (-t, adjectival).
sa/nqatis, badness, bad quality 218.16 (-s, nominal).
(sa/tlyu, comb; see st-; -u, instrumental.)
salsx-, to be alive, to survive 148.18; 178.11.
s^lsxum, magic power 22.14.
(sauxs, see sis and -aux infixed.)
(sips, see sis and -p infixed.)
(sipstis, see sis and -pst infixed.)
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(sipt !-, to dig many holes 144,26; see sp-; -t !, plural object.)
siplu-, sipLu-, supl-, to slide 60.16.
(erimixu-, see simxu-, to lie alongside.)
simp-, to be careful 152.18.
SimtuEs, proper name 233.35.
simqu-, to cut.
simxu-, simlxu-, to lie alongside 126.22.
sin, my 22.6; 32.12.
(sins, see sis and -n infixed.)
sinptu-, to contract 78.6; 80.14.
sis, conditional particle if, should, in case 34.3; 36.23.
silac‘st, fat (-st, adjectival).
(siliku-, see silku-, they all.)
silo'kut, thin (-t, adjectival) .
(siloqu-, see silqu-, to be cold.)
silo'qwivu, cold weather, cold wind 62.30, 37; 64.1 (-u, instrumental).
silu-, to fear 62.2.
silku-, siliku-, particle they all 24.5, 7; 26.13.
silqu-, siloqu-, to be cold 64.1; 144.3.
sElqust, cold (-st, adjectival).
silqwEs, cold season, winter 222.5 (-s, nominal).
silxu-, to melt 64.20.
siL-, sik‘ !-, to sink 134.27; 146.9, 17 (L-kd, consonantic change).
(sils, see sis and -1 infixed.)
(siLxas, see sis and -lx infixed.)
siLxu-, sik'!xu-, to send, to dispatch 154.1; JL 74.12 (L-k'! consonantic change).
si-, sal-, to enter (pi.) 104.9; 130.30.
si-, to roll eyes 100.31.
siya£, leg 72.31; 102.15.
siya£yust!, trousers (-ust!, nominal suffix).
sipk', paternal uncle.
sEpxan, niece 94.34; 96.3.
si£t, husband 76.28; 130.6.
sis-, to buzz 102.13.
SEsinqau, proper name Salmon River 229.21 (-au, diminutive).
sEqu, abalone shell 94.1, 2.
(siqul-, see squl-, to stand [plural].)
silk- !u-, to dream 172.21; 176.25.
mEsilk' !u£tc, a dreamer (m-, prefix ; -£t‘, nomen actoris).
sin/k'Ein, red cedar.
(syaRxuwau, basket; see sayu.)
(suwat-, see sut-, to drop, to let fall.)
(suwalt-, see sault, fresh, new.)
suw-, to slip, to slide 132.14, 15; 142.23.
suwEt, wind 34.1; 94.23.
suwEtiyust!, sail (-ust!, nominal suffix).
supL-, to scrape 98.34.
(supl-, see siplu-, to slide.)
sudaa/st, sutaa/st, five 22.1; 30.15.
sutaa/stk'em sau/tist, fifty,
sut-, suwat-, to drop, to let fall 82.22; 88.28.
siEstsEinxt, weasel 58.12; 62.26 (-Emxt, the one who-),
susld-, to storm 98.18, 19.
S£CEku, proper name 66.18; 70.15.
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su/lha£k', grass 82.18; 200.19.
sulta£st, fresh, new 184.31; see sault (-st, adjectival).
sudn, grizzly bear 56.15; 60.5.
sunq !ust-, to feel 52.28; 62.5, 6.
mEsun/q!ustxaya£t‘, raccoon (m-, prefix; -£t‘, nomen actoris).
sunlhak' !-, to dream 34.3; 112.29,30.
sun/lliak- !iyu, dream, spirit, guardian spirit, supernatural power 174.14; 226 13, 14
(-u, nominal).
sauhist, ten 36.22; 38.3.
sauTist tem-axa xam£, eleven 198.5, 6.
saiUtist tem-axa xehJk', twelve 208.12.
saiUtistk'em sauhist, hundred,
saudt, suwalt-, fresh, new 158.24; 160.23 (-t, adjectival).
sulta£st, fresh, new.
sui-, to lower 78.20; 80.8.
s‘-, to put, to place 94.34.
s'aLx, over.
sp-, sp!-, sap-, sap-, to dig holes 64.28; 118.32.
sipt !-, to dig many holes.
spa£t, having a hole 190.24 (-t, adjectival).
spal, bracelet.
spai7, spIaU, hole, opening; female organ, vulva 30.4; 60.26; 100.19.
spalt-, to take along, to carry, to bring, to fetch 22.10, 14; 66.23.
spu-, sipu-, to drop, to fall 122.16; 126.37.
st-, to comb.
sahiyu, comb (-u, instrumental).
stin, our two ( incl .) 116.20; 122.3.
stink'-, stinik'-, to slink, to slouch, to walk under 54.15; 94.4.
(stis, see sis and -st infixed.)
stiladryayust!, tongue (-ust!, nominal suffix).
stilk'-, stalk'-, to slide 64.6.
stustu-, to spit.
stqu-, to kick 58.26; 86.40.
sqa^tit, particle someone 74.23; 130.13.
squl-, siqul-, to stand, to be in upright position (pi.) 32.17; 68.10.
(sxans, see sis and -xan infixed.)
(sxas, see sis and -x infixed.)
si-, sl-, to submerge 74.24, 26, 28.
SLiya^kayu, rudder (-u, nominal).
tsEnLsu, ridge of mountain.
tsExaL, partition JL 74.34; 75.7.
tsa£, very, very much 102.10; 168.9.
tsa^k'tsik'au, fish-net (reduplicated; -u, instrumental).
tsaaUts, swamp grass 198.19, 20.
(tsam-, tsam-, see tsim-, to try, to attempt, to endeavor, to measure.)
tsa£ma/siyu, shadow, ghost 156.34 (-u, nominal).
tsahntsu, sign, token, signal, mark 146.27 (-u, nominal).
tsa£ti, particle expressing anger , wonder , and astonis hment 30.3; 56.12.
tsan-, tsan-, to fetch water 106.1, 2.
tsanadtik*, crippled 94.12.
tsanltka£st, lame (-st, adjectival).
tsas-, tsis-, tsas-, to win, to beat, to gain 24.8; 30.21; 40.16.
tsa'sidu, tsa'sitoo, female beings, women (pi.) 86.18; 100.8 (-oo, plural).
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tsa'kulant, large, high, tall 78.1; 100.23 (-t, adjectival).
tsak* (D), saliva.
(tsal-, tsal-, see tsil-, to go out [light].)
(tsal‘-, see tsil'-, to sing.)
tsalx, smelt 48.4.
tsaJhLsxa, exceedingly, very much 56.8; 62.1.
tsaa/mE, very, very much 32.4; 34.7.
tsaamt, elderberry,
tsams, different 34.12; 124.6.
tsa/mst, different, divergent 34.15; 40.5 (-t, adjectival).
tsa/msu, -particle.
tsa/mtsu, tail (of quadrupeds),
tsat-, to be noisy.
(tsas-, see tsas-, to win, to beat, to gain.)
tsasai's, game (-s, nominal).
tsa'stuxs, winnings, stake, gain 24.10; 26.17 (-tuxs, collective).
(tsatst-, see tsitst-, to fish with pole.)
tsa/tstlyu, fish-line (-u, instrumental).
Tsa/tstai£t!, proper name 84.27.
tsa/los, snipe 74.16. •
tsaEhin, right side.
tsauhvlyu, surf, breakers 120.37; 168.38.
tsau'tEn, chisel,
tsaudit (D), eyelash.
(tsiyaku- . . . -uku, see tslk- . . . -uku, to be home.)
(tsiyaq-, see tsiq-, to cut off.)
tsiyadlyu, horn 56.8.
(tsiyaxu-, see tslnxu-, to shake, to tremble, to move.)
tsipstxan-, to tie to a string 104.16.
tsim-, tsam-, tsam-, to try, to attempt, to endeavor, to measure 32.1; 50.22; 196.20
tsimaEs, yard, measure 200.8 (-s, nominal).
tsima£ma/, grasshopper 192.30; 194.1.
(tsimlx-, see tsimx-, to work.)
tsimx-, tsimix-, to work 72.18; 76.22.
tsimLxayu, tools, utensils 118.12 (-u, instrumental) .
mEtsimx-, to doctor JL 74.33 (m-, intransitive prefix).
tsin-, to show, to stick out 98.34.
tsinsu-, tsinus-, tsuns-, to sleep (pi.) 130.20, 21; 144.19.
tsinu'st!, bed (-t!, local noun).
tsisin/t, ripe (-t, adjectival).
tsisi^ii, bread (-li, the one that-),
tsitst-, tsatst-, to fish with pole 84.20, 21.
(tsitsk' !-, see tsk' !-, to shoot; reduplicated.)
tsitsk- !a£yai/s, constant shooting 162.3 (-£yal, repetitive; -s, nominal).
tsil-, tsal-, tsal- to go out (of light) 72.25; 132.38.
(tsila‘-, see tsiT-, to sing.)
tsilaTia, tsilha7, song 78.32; 128.29 (-a, verbal noun).
tsila‘t-, to reach out JL 75.29, 30.
tsila^talyust!, finger (-ust!, nominal sujfix).
tsilahnltist, curly (-st, adjectival).
tsila/ts!, flint, bottle,
tsilu'xt, thin (-t, adjectival).
tsil‘-, tsilac-, tsal£-, to sing 32.6; 60.14.
mEtsilha£t‘, a singer (m-, prefix ; -£t‘, nomen actoris).
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tsilhufna, nasty JL 75.35.
tsilp-, to cut up, to dismember 192.19.
tsFlxastum, toe.
tsiw-, to hate.
tsFpstxant!, bridle.
tsimFxla, quiver 158.22.
tsin-, to bury, to cover 44.3; 198.6.
tsina'a, limb of tree.
tsis-, tsins-, to hop, to jump 102.19; 132.25.
tsis-, tsais-, to divide, to issue, to distribute, to supply, to obtain 66.11; 208.10.
tsFtsikhanau, spear; to shoot at targets with spear 36.13.
tsFtsik' !, arrow 38.12; 40.22; see tsk1 !-, to shoot.
tsFtsk' !Iyust!, gun, revolver 204.26; 212.26 (-ust!, instrumental).
ptsitsk' !a£t‘, arrow-maker (p-, prefix; -£t‘, nomen actoris).
tsFtsiqhan-, to play the ball-and-pin game 204.1, 15.
tsFtsiqhanau, cup (for ball-and-pin game) 204.16 (-u, instrumental).
ItsE'tsiqhanaut, ball-and-pin game 36.13; 204.14.
tsFtsqau-, to shoot at target with Spears 46.4; 202.27.
tsFtsqau, target for spears 46.6; 202.24 (-u, instrumental).
(tslku-, see tsku-, to dip; to hear, to listen, to understand.)
tsik- . . . -uku, tsiyaku- . . . -uku, to be hoarse 68.16 (-uku, away, up, at end),
(tsik'-, see tslr-, to be in horizontal position, to lie.)
tsiq- . . . -uku, tsaiq- . . . -uku, tsiyaq-, to cut off, to sever 126.5; 136.33 (-uku,
away, up, at end).
mEtsIqtuwa£t‘, he who cuts off heads, executioner (m-, prefix; -£t‘, nomen actoris).
tsiqu-, to laugh, to deride 190.31; JL 75.25.
tslxut-, to push 196.13.
tsil, hail, beads.
tsil-, ts!il-, to split ( tr .) 118.16; JL 70.4.
tsins-, ts'.is-, to cook, to prepare, to boil; to ripen 58.24; 64.24; 96.18.
tsin/k’Em (F), muskrat.
tsln'k'e, roof, ceiling 126.7; 132.28.
tsinxu-, tsainxu-, tsiyaxu-, to shake, to tremble, to move 32.9; 50.27.
tsaFsk’ !, particle alone, self 150.21.
tsainxt-, to wake suddenly 58.22.
ts-yaFtsxatisk’ ^iya5, particle 168.18, 25, 26.
(tsuwas-, see tsus-, to crawl.)
tsuwe'x, tsuwFx, rope 166.5; 168.23.
tsum, tsum, ts!um, twice 60.17; 124.16; 202.10.
tsum sauTist, twenty,
tsuhik'x-, tsunk'x-, four 62.23; 138.15, 16.
tsiFnk'xatsuxt, four 116.6, 7; 208.8, 11.
tsuhik'xak’em sauTist, forty.
tsudaFs, fish, salmon 46.21; 82.31 (-s, nominal).
(tsuns-, see tsinsu-, to sleep.)
tsus-, ts!us-, tsuwas-, to crawl 74.33; 94.32.
tsula/qan, pack, load 140.37; 142.28; JL 73.25.
tsudqu, blanket 200.7.
tsaiLtsuwau, dice, cards; to play, to throw dice 208.8, 10; 206.35.
ItsauTsuwaut, dice game, throwing dice 148.30; 206.25.
t,suinxu-, ts!uinxu-, to coax, to urge 68.24; 72.28.
tswetl-, to defecate 96.27.
ts‘-, to hit (with knife), to stab 152.15.
tshaFlixt, bow-legged (-t, adjectival).
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(tsplut-, see tspuit-, to float.)
tspEutEsal, island.
tspidu-, to float, see tspuit-.
tspuu-, to fall, to topple 86.40.
tsput!-, to pour, to spill 228.35, 38.
tspui-, to spill, to dump, to upset 96.19; 228.3.
tspuit-, tsplut-, to float 62.21.
tspuitins-, to fisli in bay 112.8.
tska'tina, crane 72.22, 27.
t8kan/ka, hat.
tskaila'tlist, crooked (-st, adjectival).
tskol-, to crackle 212.20; 214.7.
tskole', forehead.
tskodtskolau, hoop, wheel (-u, instrumental).
tskodtskolauk'ink', March, April (-k ink1, season),
tsku-, tsiku-, tskwa-, to dip 48.4; 106.3, 10.
tsku-, tsiku-, to hear, to listen, to understand 68.16; 110.5; JL 72.28.
tskwaEsalyust!, ear 64.27; 130.38 (-ust!, instrumental).
tskul-, to perch 76.34; 156.17.
tskunt-, tskwanat-, to stoop, to bend down 52.26.
tskuil-, tskuik- !-, to be on top, to ride 92.7 (-k' !-l, consonantic change).
(tskwa-, see tsku-, to dip.)
tskwadial-, to walk on stilts, to walk around 36.13; 38.19.
tskwa/tskwahalau, stilts 36.13 (-u, instrumental).
tskwa/tskwahalaut, stilt walking 36.13.
(tskwanat-, see tskunt-, to bend down.)
tskwa- k' !, crabapple, apple tree.
(tskwaEsalyust!, ear 64.27; 130.38; see tsku-; -ust!, instrumental.)
tskwls-, black 86.14, 17.
tskwEsist, black (-st, adjectival).
tskwits, relative by marriage after death of person causing the relationship,
tsk'-, tsik -, to be in horizontal position, to lie 44.6; 64.14.
tsk it !, resting-place, bed, lair (-t, local noun).
tsk'ewEn, iron from Chinook jargon tcikamin; Tillamook pronunciation tsikawin).
tsk'exe'yu, string 204.18 (-u, instrumental).
tsk'ilahnxat, camas 88.16, 34.
(tskitu-, see tsk'uit-, to escape, to run away.)
tsk it !, resting-place, bed, lair 158.26; 160.23 (see tsk'-; -t ! , local noun).
tsk'in‘-, to bend, to kneel 82.13.
tsk'in/tsi, mountain, hill 52.1; 54.8.
tsk'uit-, tskitu-, to escape, to run away 56.30; 58.1.
tsk' !-, tsitsk' !-, to shoot 60.21; 122.16; see tsEtsik' !, arrow.
tsk' !Es, tsk' !aEs, shot 128.1; 138.31 (-s, nominal).
(tsqayun-, see tsqainu-, to travel on water.)
(tsqamaL-, see tsqamL-, to be foggy.)
tsqamt!-, to come to an end, to close, to finish 38.13; 40.22.
tsqamL- . . . -auk', to close, to shut (eyes) 92.4; 122.1 (-auk', inside, between).
tsqamL-, tsqaml-, tsqamal-, to be foggy 74.11, 12; 94.19.
tsqamlaEs, fog (-s, nominal).
tsqax, dog. 158.25
tsqalEm, willow 76.11; 210.10.
(tsqwanku-, see tsqunku-, to approach, to come near.)
tsqwas-, to scream 72.30.
tsqa/mt!a, from end to end, clear across 84.31; 152.3 (-a, adverbial).
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tsqainu-, tsqayun-, to travel (on water) 80.20; 98.22.
tsqais-, to smart (eyes) 92.4; 142.36, 36.
tsqauYvis, tsqaiBwis, shouter, rooter, partisan; shouting 44.10; 180.37.
tsqew-, tsqaiw-, to approach, to come near 58.13; 62.30.
tsqenx, dog 124.1; 130.7.
tsqet-, tsqait-, to drip 126.26, 31; 138.4.
tsqunku-, tsqwanku-, tsqunaku-, tsqwinaku-, to approach, to come near 68.9; 70.11.
tsqunkwa£ts-slo, close by.
tsqaus-, to shout, to yell, to cheer 182.7; 200.36.
tsqwa, 'particle necessarily 120.21; 160.17.
(tsqwinaku-, see tsqunku-, to approach, to come near).
tsxin-, - 94.5.
tsxilt-, to wound, to hurt 158.8, 9.
tsxul-, to seize 156.30.
tsxut-, tsxwat-, to fight 56.29; 158.8.
tsxuit-, to tear 106.7.
tsxuTit, torn (-t, adjectival).
tsxuktist, half torn (-st, adjectival).
(tsxwat-, see tsxut-, to fight.)
tsxwa/tsxwataut, wrestling JL 68.3.
tsxfip-, to throw 74.10, 11; 88.30.
(tslayEq-, tsliyaq-, see tsliq-, to straighten.)
tslimk*-, to pluck, to pull out 82.17, 24; 104.14.
tsllku-, to lose hold of 192.16.
tsliq-, tslaiq-, tslayEq-, tsliyaq-, to straighten 60.24; 124.20.
tslaFqa, tsLaUqa, tsla'yEqa, straight, correctly 34.17; 60.22 (-a, adverbial).
tslaFqast, straight (-st, adjectival).
tsloqut-, to pull off, to pluck 94.6.
tslnp-, tslnap-, to writhe, to twist 64.35.
ts!a£wa, more 82.2; 120.10.
tslafiitsfina, slime.
ts!a/alt, slimy, slick (-t, adjectival).
ts!am, white clay 134.34; 148.4.
Ts !aam, proper name 218.21.
ts!in-, to tie (a game), to oppose (in a game) 26.11; 28.23.
ts!in-, tslin-, to oppose 150.20; 206.3.
tsIFniyu, opponent 198.33, 36.
ts!in- . . . -u, to close (teeth) 102.23 (-u, verbal suffix , by origin designating first
person demonstrative) .
tsfinFx, Oregon fern 224.15, 18.
tslins- . . . -auk1 is hain£, to be repulsive JL 67.29 (-auk*, inside, between).
ts!ilq, female dog, bitch 124.1.
ts.filxu-, tslildxu-, to fear, to be afraid 40.10; 42.10; 144.6; 188.28.
mEtsIuGxust, fearful, dangerous 56.8, 17 (m-, prefix ; -st, adjectival).
ts !il - 100.27.
ts !il, hail 230.9.
ts!5- . . . -slo, tso- . . . s-le'wi7, to watch, to guard, to notice, to cure, to doctor
22.13; 28.8; 30.25.
tsIuiUx, skin (human) 178.22.
tslfhax'au, crab (small) 94.32 (-au, diminutive) .
tsIuwFx, dry (of river), low tide 72.35; 92.1.
ts!un-, low tide; to dry 74.4; 86.34; 88.31.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
2 GO
ts.'auwi'stELi-slo, ts!6ya/tELl-slo, ts!6wiya£tELi-slo, ts!uwiya£tELi s-le'wE,
man, shaman 218.4, 6; 226.15, 19 (-Li, one who-; -slo, indefinite place)
ts!hus-, to be bushy 156.13.
ts!xwaa'st, bushy (-st, adjectival).
ts!xu-, to wash, to clean 114.11.
loi/atkEta, chair,
ka'tsits, eel.
kaka'ya£, duck, bird 76.31; 78.5.
kala/xkala, pot, kettle 96.8; 146.12.
kan/ha, rat.
ka/yukinkq autumn (-k’ink-, season),
ka/wil, basket.
kink-, kunku-, qinq-, to tie, to bind 96.4; 134.33; 198.20.
IkuYikutlis, bundle 144.16.
kalkl-, kyakl-, to raise (foot) 102.14.
kos, mamma.
kots, kuts, tree, log 78.4; 118.13.
kox11, kuxu, wood, tree, stick 50.20; 52.15.
(ku, see kus.)
kuha'm, ku'xam, this thy 22.12; 54.13.
ku'pin, this your 22.10; 68.20.
ku/pstin, this your (dual).
ku-, qu-, to enter (boat), to launch canoe 72.7; 74.2
(kumuku-, see kumku-, to run.)
kumu'kwalit!, race track (-t ! , local noun).
kump-, to throw dice.
kumtuhs, beads; money 200.9 (-s, nominal).
kumku-, to run 50.27; 52.8.
mEkuhnk11, sea-otter ( perhaps mEkuhnku^).
mEkumku=t\ runner (m-, prefix; -£t‘, nomen actoris)
mukumukwalya£t‘, runner.
Lkihkumkwaut, running, race JL 68.3.
Kuta'miyu , proper name 148.12; 154.20.
kunEts, bait 84.22.
kunt-, to like, to fancy 76.32; 192.10.
kus, this, the, that 30.20; 32.2.
kusLn, this my 86.1; 130.9.
ku'stin, this our two (dual) 134.14; 158.2).
ku'xan, this our two (excl.) 78.29; 100.19.
kulLn, this our 158.25; 164.5.
kus-, to hit on head 106.16.
kusLntsi (D), head.
kusildaEs, charcoal 70.19; 74.13 (-s, nominal).
kusu'sau, wren 60.1 (-au, diminutive) .
kusu£tsi, bear 52.12, 16; 56.5.
kusnuhihayust!, nose 58.21; 64.29 (-ust!, nominal).
kutsEtsal, bow of canoe.
kuxe's, groins 132.2 (-s, nominal).
kuxwaa'tu, spruce 208.35.
kul-, kwal-, to reach 78.4; 128.5.
kul£-, to gather, to pile (pi.) 80.10; 92.2.
kuhaEs, windfall JL 71.11 (-s, nominal).
kuTupa, sweat-house.
medicine.
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kiRk", ko'k11, shore, away from shore, ocean, middle, west 26.6; 34.4; 60.24.
kill-, kwal-, to scratch 156.13.
kuLpuna, fur-seal 92.11, 25; 96.25.
kiiit-, kwld-, kuyad-, to dance (sing.) 32.13; 56.5.
kuits-, to dry 130.19; 142.6.
kuints!-, to bait 104.7.
(kuyad-, see kuit-, to dance [sing.].)
kxai (D), lip, mouth.
klahntslEm, kla'msLEm, earth-people, people from below 94.14; 98.35 (-slEm
people of-).
kluit-, kliut-, to pierce, to go through 78.4, 19.
kwaa, (?) 94.27.
(kwa‘-? see k‘u-, to have intercourse, to cohabit.)
Kwas, proper name Siuslaw 84.17; 110.22.
kwas ( objective form o/kus), the, that 38.23; 58.13.
kwa£s, paint 44.21.
kwa/xalt, white 148.6 (-t, adjectival).
(kwal-, see kul-, to reach.)
kwa£la(/, particle how? 88.13; 98.13.
(kwal-, see kul-, to scratch.)
kwa/lEin, white cedar.
kwaln, kwaLn, reason, excuse 108.13; 114.4 (-In, passive).
kwe£, kwF, canoe, boat 70.23; 92.6.
kwitu7 (Chinook jargon for French 11 couteau”), knife 156.22.
kwbtskuts, brains.
kwhk'in (D), scalp, lock of hair.
kwFloL, cheek.
kwilkwFt ! , tears.
kwlyain/‘tu, mosquito.
kwFtFyu, clam-shell.
kwhtsEx, feather (for ornamental purposes) 130.1; 140.14.
kwixa/liyu, waves, breakers.
kwin/<ts!it, steersman 94.5; 170.7 (-t‘, nomen actoris).
k lahians, sea-gull 122.5 (-s, nominal).
k!ai7st!, club.
k!ins, kqints (D), beard.
k!ii-, k!wa-, to overpower, to harm, to fool, to cheat, to trick, to best 28.16; 30.12.
khih, windfall, dead timber 208.8.
k‘u-, kVa-, kwa‘-; to have intercourse, to cohabit 76.26; 100.18, 19.
(k'Ents, see k\Ets and -n infixed.)
(k'Es, see k'is.)
k’Ets, particle customarily, usually, repeatedly, would 24.21; 26.12.
(k'Elts, see k'Ets and -1 infixed.)
(k'ELxats, see k’Ets and -lx infixed.)
k’a£, a little while 100.2; 156.3.
(k'a-, k'a-, see k'ea-, to stop, to complete, to finish.)
k'aya^iyu, horn 46.14; 176.19.
k,a‘-) to allow, to permit 136.18; 214.28.
k’amiFsiyu, north wind.
k’anxu-, k'anuC, k'anV-, k’in‘wa-, to dig 140.13; 156.23.
k'un'wa, a dug place, a hole 158.4, 6.
fhachtexberg]
271
#
ALSEA TEXTS AND MYTHS
(k'as, see k - and as.)
(k'ats!-, see k'ts!-, to have on, to put on, to wear.)
kVk11, north 32.8; 60.24.
ka'k'imk'tauk'ink', January (-k'ink', season),
k'a'kuhat!, ladder (-t!, local noun).
k'a£qst, wet, moist 186.22 (-st, adjectival).
(k'axk-, see k'exk'-, to assemble, to gather, to convene, to come together.)
ka'xk'e, together 116.1; 142.11.
ka'xk'etis, assembly, gathering, meeting 108.32 (-s, nominal).
k aTtsu, heart, mind 40.1; 66.7.
(k'al-, see kil-, to wade.)
k-an/tsus, a little while 64.15; 68.5.
k'an£k', woodpecker 50.17, 18; 118.28.
k'an/lits!, sapsucker 118.27.
k'a/txusk'ink', November (-k'ink', season).
k'a/k'Ematu, story, tradition.
k'ai'i, ai/i, 'particle so that, in order that 56.2; 58.5.
(k'au'k'Ets, see k'Ets and -auk’ infixed.)
(k'au'k'air , see k'aii and -auk' infixed.)
(k'au'k'is, see k'is and -auk- infixed.)
(k'au'xaii, see k'ai'I and -aux infixed.)
(k'au'xuts, see k'Ets and -aux infixed.)
(k'auxs, see k'is and -aux infixed.)
k'e'a, surely, certainly, indeed 22.11; 24.4.
k'ea-, k'a-, k'a-, to stop, to complete, to finish 24.9; 26.12.
k'ean/k'elau, fish-trap 210.12, 13; JL 69.19.
k'eai'sa, particle all right, very well 22.9; 26.5.
k'eaixts-, to be ready, to fit, to decide 130.37; 132.3.
k'eu'ts!, chief, rich man.
k'ewa£pa, quahog. •
k'ep, k'ep, k' !ep, grandson 122.3; 150.25.
k'exk'-, k'axk'-, to assemble, to gather, to convene, to come together 26.6; 28.18.
k' eli's, male organ, penis 100.19, 28; JL 69.34 (-s, nominal).
k'enTiiLa, hawk 136.34; 158.11.
k'e'tk'e, particle more 24.15; 26.3.
k'e'k'e, particle more 82.21; 100.28.
k'e'k'istxau, heirloom, inheritance JL 66.34, 35: 67.17, 18 ( related to k'ist-).
k'ea/hist!, fir-tree.
k'iwai'sEmx (D), parting of hair.
k'i'pil, k'ipl (D), liver, navel.
k'i'pais, salmon-berries (-s, nominal).
(k'ips, see k'is and -p infixed.)
(k i'pstis, see k'is and -pst infixed.)
k'im, there, over there 26.9; 30.11.
k'im£, particle perhaps, perchance 72.29; 74.7.
k'imha£k', particle perhaps, maybe, perchance 48.19; JL 68.29.
k im-, to dodge 136.30.
k irn-, to expose, to show, to reveal 156.28.
k'i'mil, aunt.
k'imn-, to light a fire 96.1.
k'ims-, to shut, to close 118.20, 24 ( related to tims:).
k'imsis, conditional particle if, in case 54.4; 174.29, 30.
(k'i'msins, see k'i'msis and -n infixed.)
(k i'msxas, see k i'msis and -x infixed.)
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k'imx-, to join, to fasten together 146.36; 148.2.
k'Fmli, soon 156.3.
k'ina/q, snake 130.28, 29; 142.17.
k'ina'xait!, neighbor, tribesman 184.14, 15.
(k'inaFi, see k'aih and -n infixed.)
(k'Fnauk's, see k'is and -auk' and -n infixed.)
k'inwl, money.
(k'in‘wa-, see k’anxu-, to dig.)
(k'ins, see k'is and -n infixed.)
k’inst-, to steal 192.22,28.
k'is, particle habitually, customarily, usually 26.7; 32.2.
k'ist-, k'ist-, k'est-, to leave, to depart 24.10, 11; 26.17.
(k'Fstis, see k'is and -st infixed.)
k'ikau- . . . -u, to be thirsty 106.1 (-u, verbal sujfix, by origin designating first per¬
son demonstrative) .
k'ik!u-, to unfasten, to untie, to loosen, to unleash 160.3, 4; JL 73.25.
k'Fxwalaus, eggs (-s, nominal).
k'ile'st (F), fork.
k'iluwFyust!, kettle, water-receptacle ( from k'Flu; -ust!, instrumental).
(k'ilT-, see k'iT-, to dance [plural\.)
k'Flu, k'Flo, water 62.5; 74.34.
k'Flu-, k'ilwi-, to be inside, to enter, to place (pi.) 96.6, 9; 106.40.
k'iluTIin, land-otter 52.28; 54.4.
k' Flau, knee.
k'ilwFtu, load, weight 120.29.
k'il4-, kuh-, k'ilF-, to dance (pi.) 22.9; 24.17.
k'ilhF, song 154.22.
K'ilxahnexk', proper name 233,15.
k'il-, k'iu-, k'al-, to wade 46.26; 186.33.
mEk'iLa^t, crane (m-, prefix ; -et‘, nomen actoris).
k'ila£, k'iLa£, wedge 118.17.
(k'iltas, see k'is and Ita infixed.)
(k'ils, k'lis, see k'is and -1 infixed.)
(k'iLxas, see k'is and -lx infixed.)
(k'iLxaih, see k'aFi and -lx infixed.)
k'Fyal, knife 38.16; 120.7.
k'Funsa, tobacco.
k'iyun/salyust!, tobacco-pouch 152.35; 154.7 (-ust!, nominal).
k'iwa/pa, lower end of ulna.
k'Fk's-, to turn over 190.27, 28 (from k'ln/hl; -k's, motion).
(k'ist-, k'est-, see k'ist-, to leave, to depart.)
k'isk' . . . -u, k'aisk'- . . . -u, to feel hungry 82.10; 86.28 (u, verbal suffix, first
person demonstrative) .
k'Fku, over there, at other end, opposite 92.24, 30.
k'ila' (voc.) son 144.3,
k'iltlx-, to hang around neck, to ornament 92.13.
k'in/hi, other side, upside down 32.22.
k'odokwFst, chunky, fat 138.40 (-st, adjectival )r
(k'u'kus, see k'is and -uku infixed.)
(k'u'kuts, see k'Ets and -uku infixed.)
k’iFwatik', patch 240.4.
(k'iFwal, neighbor; see k'u, k'au.)
(k'Fn'wa, a dug place, hole 158.4, 6; see k'anxu-; -a, nominal.)
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273
k‘u/ku, south, middle 32.7; 06.8; 142.20.
k'uku- . . . -auk', in the middle 140.35; 142.20 (-auk', inside, between),
k'au, k'u, across the river, next house; neighbor 26.21; 110.15; 132.18.
k'u'wal, neighbor.
k ts!-, k'ats!-, to have on, to put on, to wear 44.5; 46.14.
k'ts!- . . . -auk' is hain£, to believe' 114.16, 17; 184.1 (-auk*, inside, between),
(k'xans, see k'is and -xan infixed.)
(k'xants, see k'Ets and -xan infixed.)
(k'xas, k'Exs, see k'is and -x infixed.)
(k'lis, see k'is and -1 infixed.)
(k. '.Eais-, see LEais-, to see, to perceive; k' !-l, consonantic change.)
(k- !ayat-, see lEait-, to float [intr.\, k' !-l, consonantic change.)
(k' !aq-; see k' !iq-, to come ashore.)
(k' !al‘-; see k' !il‘-, to go out, to come out, to emerge.)
k' !a/wixal, oyster.
k'le'pau, leaf 214.3; 216.30.
k'lets, east, ashore, inland, behind 24.18; 58.1.
k- leTsit-s-hEtsLEm, eastern people, Kalapuya Indian,
k' !im-, k' !am-, to stoop, to bend over 142.38.
(k' !in-, see In-, to look; k' !-l, consonantic change.)
(k' !itsx-, see latsx-, to spread; k' !- 1, consonantic change.)
k' !iq-, k' !aq-, to come ashore, to land 62.22; 64.5.
kliqaBs, landing, landing-place 82.5 (-s, nominal).
(k' !ila‘-, see k' !iT-, to go out, to come out, to emerge.)
k' lila'hayu, mouth of river 122.29.
k' !ila£pi, lake 48.12,17.
(k' !ilxu- ; see lilxu-, to turn over; k' !-l, consonantic change.)
k' !il‘-, k' !al‘-, k' !ila‘-, to go out, to come out, to emerge 30.6; 32.18.
k' !ik, k !ek, eye 72.13; 100.31.
k' !il, rock, stone, boulder 30.8; 32.16.
(k'!o‘-, see l6‘-, to climb up, to ascend; k' !- l, consonantic change).
(k'loqut-, see Loqut-, to take, to catch, to seize; k'!-L, consonantic change.)
(k'!xau-, see Lxau- to throw; k'!-L, consonantic change.)
(k' !xaut-, see Lxaut-, to drop [tr.\, k' !- l, consonantic change.)
(k'lxwi-, see Lxwe-, to spear; k*!- l, consonantic change.)
qae, particle denoting uncertainty 80.2; 108.29.
qaa-, qa-, to enter (sing.) 58.] 7; 62.24.
qaahtsk'it, once, first 136.14; 198.9, 10.
qa'ilt!, goose (wild).
(qayaku-, see qaiku-, to look for food at low tide.)
(qayanku-, see qainku-, to harm, to hurt, to spoil.)
qayan/kwal, razor-cdam.
(qayut-, see qaitu-, to drop, to leak.)
qahal-, different, other 34.20; 168.10.
qa'halt, particle to pretend 56.28; 60.15.
qaha/ns, particle like, unto 130.32, 35; 178.13.
(qamal-, see qaml-, to be bashful, to feel ashamed.)
qami/nt, much, plenty 192.30, 194.2 (-t, adjectival).
qamEn, in the beginning, long ago 108.9; 112.25.
(qamiL-, qamil-, see qaml-, to be dark.)
(qamk' !-, see qaml', to be dark; k' !- 1, consonantic change.)
qaml-, qamal-, to be bashful, to feel ashamed 50.23, 24; 144.13.
96653— 20— Bull. 67 - 18
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BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
qamL-, qaml-, qamiL-, qamil-, to be dark 28.5; 30.1; see qamk' !-
qamlLs, night, evening 24.17; 26.13 (-s, nominal).
qat-, to dance the murder-dance 70.29.
qat£-, to shoot at target 36.3; 44.18.
Lqat%t, lqat£at, target shooting 36.3, 38.5.
qat£a, target 44.19; 200.19 (-a, nominal).
qan-, qen-, to die 58.27; 70.13.
qan, I 54.9; 110.36.
qanLnal ( Siuslaw loan-word) knife 154.17; 156.7.
qankx, thou 46.18; 48.29.
qankxap, you 38.22.
qankxapst, ye.
qa/nhan, I 40.8; 188.5.
qa'nhast, we two ( incl .).
qa/nha<L, qa/nhai, we 182.37.
qa/nxan, we two ( excl .).
qan£u-, to knock senseless 68.28.
(qas, see q- and as.)
qasu-, to send, to dispatch 30.20; 34.8.
qsa'wa, messenger 36.16 (-a, nominal).
qa'skdim, red paint, ochre 70.19; 74.11.
qa/tsE, he, she. it 92.11; 140.31.
qa/tsaux, they two.
qa/tsiLx, they.
qatsi/li£, wolf 50.21, 22; 52.1.
qaqadi, I 52.19; 110.39.
aqa/tsE, he, she, it 88.8; 202.23.
qa/qalpau, shinny ball 68, 6, 8 (-u, instrumental) .
qaxt-, to roast 86.36; 96.3.
qaxt!-, to turn over on back 144.25.
qal-, qel-, to be suspended, to be in perpendicular position, to hang, to tie 72.13; 78.20.
qalEmlaks, curve 96.7 (-s, nominal).
qalahnsk'ink', qa^minskunk*, winter season 112.7 (-k*ink\ season).
qala£tis, strength ( related to qa/alt).
qala-'xstet, older, oldest 68.13; 92.37 (-t, adjectival). ‘
qalh, qala7, rope 78.22, 23.
(qali{-, see qal‘-, to be tired.)
(qalhx, shouting, yelling; to shout 98.16; 130.12; see qalx-.)
(qalixu-, see qalxu-, to hide, to cover.)
qak/na, stomach, abdomen JL 74.25.
qados, ocean, salt, sea 34.5; 60.20 (-s, nominal).
(qaluqu-, see qalqu-, to circle, to walk in a circle.)
qak-, qali‘-, qel£-, to be tired 132.15; 142.26.
qalhhs, tired feeling, fatigue 178.31 (-s, nominal).
qahk*-, to run away, to escape 192.21; JL 69.35.
qalp-, particle again, once more; to roll 24.10, 12; 26.14.
qalpaLxat, another, second 108.32; 136.8 (-t, adjectival).
mEqalpa£t£, cougar (m-, prefix; -£t£, nomen actoris).
qalm-, to take up the game 154.29; 206.14.
qalts-, to peck 50.20; 118.27.
qa/lqus (D), fox.
qadqal, armpits 82.23, 26; 130.36.
qalqu-, qaluqu-, to circle, to walk in a circle 30.7; 32.6.
FBACHTENBEKG ]
ALSEA TEXTS AND MYTHS
275
qalx-, to shout JL 74.17.
qali'x, shouting, yelling, to shout.
(qalxaJyaL-slo, see qalxu-, a hiding-place, ambush 68.3, 4.)
qalxa^tsit!, alder 210.1; JL 72.12.
qalxahsla, mud cat 46.27 (-sla, nominal).
qalxu-, qalixu-, to liide, to cover 96.17; 114.26.
qalxui'-slo, a hidden place, a secluded spot 96.17, 20; 140.12.
qalxa^yai'-slo, a hiding-place, ambush 68.3, 4; (-slo, indefinite place.)
(qanyp;ku-, see qainku-, to harm, to hurt, to spoil.)
(qa-; see qaa-, to enter.)
qa/am, pack, load 128.34; 138.41.
qa'alt, strong, male being, man '22.2; 58.2 (-t, adjectival).
qa'wiyu, spoon 146.17 (-u, instrumental).
qa'tit, particle some one 76.1.
(qa/t!6u, harpoon 166.30; 168.2; see qt !- ; -u, instrumental .)
(qa/t!qut!a, chain; see qt!-.)
qa/nu, sweat-house, sweat-lodge 78.26, 31; 152.30.
qants, little finger.
qa^int, younger sister 22.10; 24.6.
qaa/tsE, a longtime, a while 24.8, 15; 26.11.
qa/tsatis, long time, period, season 170.24 (-s, nominal).
qa/tsu, raccoon 52.22, 27.
qa/qat!, shirt 200.7.
qa/xat!, net.
qaa/ltE, always, continually 28.23; 40.18.
qai£ (D), lip.
qaitL, right away, at once, immediately 62.21; 64.16.
qaitu-, qayut-, to drop, to leak 64.7.
qai'si, next year.
qaiku-, qayaku-, to look for food at low tide 94.30.
qaik-, whence 70.11, 29; 86.2.
qailiL, particle why? 50.26; 82.14, 15; 100.8.
qain‘-, qain‘-, to be ready, to be prepared, to prepare 26.16; 30.22.
Qain/hausk‘, proper name.
qainku-, qalnku-, qayanku-, qanyEku-, to harm, to hurt, to spoil 22.13; 106.16.
(qauwa/x, see qaux, high, up, above, top.)
qauwa£, particle all, every, whole 22.2; 26.22.
qa^wiyu, spoon (-u, instrumental).
qau^vis, qaiLwais, first, ahead 42.14; 44.3.
qaup-, to roll up, to wrap 70.20; 78.19 ( related to qalp-).
qaupst!, qampst!, blanket 80.8 (-st !, instrumental).
qaux, qauwa7x, high, up, above, top 32.15; 60.14; 78.2.
qaiLxatis, height 214.2, 216.30 (-s, nominal).
qauxxan, high, up, above; sky 30.4; 46.5.
qe‘-, to be dark 74.14; see qen‘-.
qe‘8, darkness, night 170.11 (-s, nominal).
qe-, qai-, to be light, daylight, dawn, daybreak 24.9; 40.1; 214.38; see qens.
qe, light, torch 72.23.
qe^ya, light, torchlight 72.25; 132.38.
Lqt^st, Iqe^t, Lqe^sit, morning 90.33; 116.3.
qe£t!, arrow-point.
(qen-, see qan-, to die.)
qeYixst, black, ugly, bad, dangerous 54.15, 17 (-st, adjectival).
qe/ku8, bone 98.40; 118.9 (-s, nominal).
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BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
qedriyu, story, narrative, tradition, myth, legend, custom 116.28; 204.8 (-u, instru¬
mental).
qe'xan, below, under, underneath 32.22; 40.4; 190.25.
(qel-, see qal-, to be suspended, to be in perpendicular position, to hang, to tie.)
(qel‘-, see qal‘-, to be tired.)
qen‘-, to be dark 212.7, 17; 214.19; see qe-'-.
qen/hist. dark (-st, adjectival).
qen/hiyu, darkness 108.5.
qen‘s, darkness, night 72.24 (-s, nominal).
qens, light 156.1 ( see qe-; -s, nominal).
qe/nx, qen/xas, smell, odor 64.22; 96.20; 192.31.
(qinq-, see kink-, to tie, to bind.)
qak, starting-point.
qohla, counting-stick 36.22; 38.2 (-a, nominal).
qoqohnus, chicken-hawk 226.33.
qoma£ts, after, behind, second 82.16; 116.25.
qomu/qut, blue (-t, adjectival).
qomu/qwim, bluish 86.39 (-yEm, distribution).
qon, digging-stick 140.14.
qon, blueberries 48.11.
qo'tsE, he, she, it 22.14; 56.7.
qohsaux, they two 144.14.
qohsiLx, they,
qoh-, to go upstream 216.5.
qou-, to meet, to encounter 128.15.
qoat-, to chisel, to hew 124.25; 126.2.
qon/tEmst!, basket (-t ! , local noun).
qon/tiyu, chisel 36.14 (-u, instrumental).
qont!-, to drink 104.36.
mEquhdisalisla, one who abstains from drinking, teetotaller (-sla, nominal).
qon/t!Emxt, a drink (-Emxt, verbal noun).
q5n/qu, wlaite swan 48.14, 15; 210.13.
(qu-, see ku-, to enter [boat], to launch canoe.)
quhnhat, brother-in-law 94.27; 118.17.
qut-, to go through 82.17.
qut-, qud-, to pour, to spill 58.25; 64.34.
quxu-, to hit (with stick) 228.5, 11; 230.22.
qul-, qul-, to go upstream 84.18; 90.2.
qtkthst, half-emptied {from qont!-; -st, adjectival).
qum-, qom-, qwam-, to follow, to overtake 76.37; 124.2.
quid-, to swell {intr.) 150.8.
quits-, qwilts-, to challenge 26.5; 148.23.
qunx-, qu^vhx-, to stick up 94.27.
qau (q- and uk‘), particle somebody, who 40.9; 46.14. .
(qau^'eai, see q- and u^'eai.)
quis-, to place in front JL 74.34.
(qwam-, see qum-, to follow, to overtake.)
qwahna, behind, afterwards 142.8; 154.20 (-a, adverbial).
qwahiaha, knot (in trees) 150.8 {from qiin‘-).
qwanhut-, to scoop 88.27.
qwahiu', fistful, handful 88.30.
qwahillyu, finger-nail,
qwa, particle 130.4.
qwan, son, child, boy 66.21; 70.17.
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qwe'nin, foam 94.20,21.
(({wilts-, see quits-, to challenge.)
qwlma£ts, roasting-spit.
qwon, I, me 34.4; 42.10.
qwo'nhan, I 122.19.
qwo'nhast, we two ( incl. ).
qwo'nhal, qwo'nhaL, we 28.17; 204.6.
qwoTixan, we two ( excl .) 142.8.
qwula/xt, qiilaLxt, raven 192.21, 28.
qwuT-, to walk around (pi.) 126.13.
qt-, to climb over, to go over 160.33; JL 71.72.
QtaiY, proper name 166.1; 172.6.
qtim, younger sister 142.10.
qtu-, to dance the war-dance 134.33.
qt!-, to hook 168.5.
qatlou, harpoon 166.30; 168.2 (-ii, instrumental).
qa/tlqutla, chain.
(qsa7wa, messenger 36.16; from qasu-; -a, nominal.)
qsLqsout, bitter, sour (-t, adjectival).
qsuu't, heavy 52.9, 10 (-t, adjectival).
qsun/wis, weight (-s, nominal).
qxeflik's, downward 78.2; 80.8 (-k's, motion).
qxenk s-, qxaink’s-, to go downward, to descend 128.29; 140.2.
qlit-, qlait-, to count 38.15; 114.8; 196.9.
qlitu-, to pierce 2 04.17.
qlo-, to buy JL 72.24.
qlnp-, qlinip-, to skin 72.3; 130.28.
qbnpa, quiver 82.8; 148.16 (-a, nominal).
qknpayEmxt, fisher 148.16 (-Emxt, verbal noun).
q!aviil£, skunk-cabbage 204.16.
q!aiku-, to be crazy 226.16.
q!ul-, q!wel-, to go upstream 184.35; 186.2 (related to qol‘-).
qlulEs, salmon-trout.
qluTsin, flea 128.33, 34; 140.4.
xEltuxs, xe/Ltoxs, south wind 96.24 (-tuxs, collection).
(xayas-, see xais-, to whisper.)
(xap-, see xp-, to jerk.)
xam-, xaim-, xem-, to t/U^rn back, to return 84.33; 88.21.
(xam, see ham, thy.)
xam£, one 22.1, 2; 36.7.
xamwa£, xamwaHask’ sau/tist, nine.
xamwa£la/sk,e saYtistk em satYtist, ninety,
xama' hyu, xama7 Liyu, mouth 58.21; 64.16,17.
(xama'k’ink--. see xamk'ink--, to do mischief.)
xa'mni, seal, sea-lion, wdiale 78.19; 80.1.
(xa/mk e, individually, separately 142.14; seexamk’!.)
xamk ink'-, xamakfink -, to do mischief 98.14; JL 75.32.
xamk-!, particle self, alone 58.13; 72.28.
xamk e, individually, separately,
xat-, to show 192.37.
xan, we two (excl.) 74.23; our two (excl.) 120.29; 122.19.
(xas, see x- and as.)
xa'sil. buckskin.
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(xatsuwl's, a start, beginning JL 67.2, 31; see xetsu-.)
xaqa'n, I 40.11.
xaqanLx, thou 46.21; 50.4.
xaqa^sE, he, she, it 46.7.
xal-, to look like, to resemble 130.31, 34.
xa'lxas, mad, angry; vulva 32.9; JL 69.26.
xalxsa£st, wild, terrible (-st, adjectival).
xalt!, squirrel.
xat-, to scratch (with feet) 104.3.
xa/lux, clam-shell 58.19; 134.2.
xanxwa-, to growl 152.32.
xaipu-, to rub 70.18.
xais-, xayas-, to whisper 96.15.
xehLk'e, xehlk'e, well, carefully, guardedly, approximately, distinctly 22.13; 34.12
(; probably related to xeLk’).
xeld-, to throw (grace-sticks) 210.20.
Lxe/xEltaut, the game of grace-sticks 210 -18, 19.
xelk', well, fitting, suitable, truthful; to tell the truth 120.2; 122.28.
xeLk'hi, truth.
xeiJr, two 46.7; 68.5.
xe^k'tEmxt, twins, a pair 56.4 (-Emxt, verbal noun).
xe/uk' laqaLst, seven.
xehJr laqaLstk'em sauhist, seventy,
xetsu-, to start, to begin moving, to set in motion 24.9; 26.2.
xa/tsuwis, a start, beginning JL 67.2, 31 (-s, nominal).
xe'xeltau-, to play the game of grace-sticks 210.23.
xedtkwa, 'particle, better 60.11.
(xaim-, xem-, see xam-, to turn back, to return.)
xilt !-, to seize, to catch 118.18.
xoxl!, box.
pxoxLa£t‘, carpenter, box-maker (p-, prefix ; -£t‘, nomen actoris).
xup-, to spout, to buzz, to swim (of fish) 80.18; 186.32; JL 73.30.
xumahsit, youngest (-t, adjectival).
xun-, xun-, to break, to come apart 58.26; 64.36; 96.26.
xuna7, xuna/, particle now, turn 102.18; 202.9.
xunadias, conjunction likewise 130.33; 132.7.
xunt-, xunut-, to obtain, to receive, to catch, to recover 70.17; 102.26.
xuts, particle 230.12.
xulpa£tsit!, snipe 94.8, 14.
xuhnstan, girl 188.4, 8.
xud-, to blow (o/wind) 190.28; 230.6.
xiLdiyu, xoMiyu, wind 112.23; 166.15.
xuxu-, wind blows.
xiLnts, the back.
xus, xu^i, a little, a few 24.15; 30.1, 8; see xul, xtbii.
xuts, particle as soon as 32.16;-134.21.
xutsa7, particle on my part, on his part 34.11; 36.8.
xuxu-, to blow (of wind) 136.29; see xud-.
xul, xu/lI, a little, a few 32.7; 44.16; see xus, xiksl.
xatLsxau, abalone shell 92.13.
(xwa£yai7t!, goal, tally, stake. 24.7,15; 196.20; see hu-; -t !, localnoun.)
xwas-, to vomit.
xwe'naya, across the ocean (probably Coos loan-word) 170.39.
xwe'xwe, xwLxwi, paddle 72.8, 9; 94.5.
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mExai-, to paddle.
xwens-, to smoke ( intr .).
xwen/siyu, smoke 72.18; 132.32.
xwea/siyu8t!, smoke-hole, chimney 72.13; 142.32 (-ust!, nominal).
xp-, xap-, to jerk 84.23.
xsu-, to break wind.
mux8uin/stu, skunk (m-, prefix).
xku-, haku-, haku-, to leave (canoe), to land 72.10; 122.9.
xqu-, haqu-, hunqu-, to drag 142.27; 218.12.
(x'a/mxasxam, feeling 178.14; 184.19; see x'ims-.)
x'ims-, x'imas-, to touch, to feel 152.22; 156.33.
x'a/mxasxam, feeling 178.14; 184.19.
(x'ilEdis, glance, look 126.31; see x'ilt-.)
x'ilum-, x'ilom-, to move 32.7; 74.29; see x'uTam-.
x iliEmtxasxam, movement 32.4.
px'ilmis-, to go in a certain direction 34.2; 60.21 .
x'ilt-, to search, to look for 58.18; 66.21.
xilEdis, glance, look 126.31 (-s, nominal).
x'Ltsu (D), eyebrow.
xuTa'm-, to travel, to journey 22.4; 40.24 ( related to x'ilum-).
x'uTamit!, road (-t !, local noun).
lEqa£lqa/yaii, orphan 150.16; 154.25.
la£wus, yellow-jacket JL 73.4, 30.
lahi-, to love 118.3.
la'ka, dress, clothes 92.2.
laqs, dress, skirt 132.4; 144.1 (-s, nominal).
lalx, brass,
la'la, mud.
la£, particle what, how, something 30.7; 32.3.
la£, sky, heavens, horizon, firmament 78.5; 146.31.
lapa'tsi (D), crown of head.
la/tEq, particle what, something 32.11; 34.17.
la/tsq . . . -auk' is hain£, to feel glad 38.14; 42.4, 16 (-auk', inside, between).
la/tEqlal, things, property 72.7; 150.1.
la/tu, bow-string JL 67.18.
(la/tqat, see iltqa£t.)
(Ians, see las and -n infixed.)
las, particle even, although 56.7; 64.1.
(la/k'Eiits, see la/k'Ets and -n infixed.)
la/k'Ets (la-f k'Ets), particle although, even if 60.2; 96.25.
(la'k'auk'Ets, see la/k'Ets and -auk* infixed.)
(l^k'auxuts, see l^k'Ets and -aux infixed.)
l^quns, pole, spear 36.14; 38.13 (-s, nominal).
laxs, particle even, although, albeit, no matter 40.13; 54.14.
(la'xaxs, see laxs and -x infixed.)
(la/xauxs, see laxs and -aux infixed.)
(la/xins, see laxs and -n infixed.)
la/ita, particle because, since, as 54.11.
la/ltamis (la^ta + mis), particle because 40.12,13; 42.4.
ladtas (la/lta 4- mis), particle because, since 36.1; 38.23.
le'wi7, ground, place, world, universe, soil 22.4; 32.2.
leVLyust!, wall (-ust!, nominal).
lik'a'yEst, lame (-st, adjectival).
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lik‘ain/s, grave 76.7, 9; 116.5 (-s, nominal).
lik'aFsyait!, graveyard (-t!, local noun).
lix’ya2t‘, crooked, one-sided 158.11, 12 (-t, adjectival).
lFqln, action, custom 106.23 (-In, passive).
(lot-, see iltu-, to scare, to frighten.)
l‘o/tsu, particle, anyway, just the same, nevertheless 52.25; 68.35.
LEait-, laait-, to float ( intr .) 220.18; JL 71, 19; see k‘ !yat-.
LEais-, to see, to perceive 58.16; 64.3; see kdEais-.
LEik-- . . . -ii is hai”2, to have pity, to be merciful 118.30 (-u, verbal suffix , first
person demonstrative) .
(LEyan/hats!it, lEyan/hats!it, guessing-game 36.4; 38.5; see yanhats!-; L-, prefix; -t,
suffix.)
(lEya/tsit, LEya/tsit, dweller, resident, inhabitant; people; village 24.2; 28.14;
30.15; see its-.)
lEmult!-, to stay behind, to remain JL 66.9, 25; 68.1.
Lahsxam, indignation 220.42 (see in-).
La/ha, glass.
Lahai£t!, Lhayafl;!, deer 54.10; 56.10 ( related to ha2t!).
(’Lapiya2, see ’Liya2', no, and -p infixed.)
(’Lapstiya2, see ’Liya2, no, and -pst infixed.)
lam, Lam-, to split, to come apart, to cut in two 82.24; 170.25, 26.
Lamart, lamah;, particle half 74.26; 154.21 (-t, adjectival) .
la2mi/su, La^Fsu, day-owl 50.3, 7; 132.37.
lami2ts, pouch.
laamx-, Laamx-, to suit, to fit 46.15, 17; 48.3.
lahnxadoo, Lahnxadu, lahnxato, blossoms, children (pi.) 22.1; 32.5, 12; 204.16, 17
(-00 plural).
(Daniya2, see ’liya2, no, and'- n infixed.)
(^astiya2, see Uiya2, no, and -st infixed.)
latsx-, to spread 206.24; 208.23; seekditsx-.
la^sxa, spread, place for gambling 154.3, 5 (-a, nominal).
la2qa2t, blackberries.
laqaFst, six 200.26; 208.3.
laqaFstk'em satFtist, sixty.
La/qusin, la'qusin, skin, bark 72.6; 76.11.
(Laq!-, see Lq!-, to cross.)
(Haxaya2, see ’Liya2, no, and -axa infixed.)
(^axaniya2, see ’Liya2, no, and -xan infixed.)
(Haxiya2, see ’Liya2, no, and -x infixed.)
La/xLaxast, broad (-st, adjectival) .
l2alal-, to wobble 148.1.
lalt!, star.
(laflxus, see llxus-, to rain.)
(^aLxiya2, see ’Liya2, no, and -lx infixed.)
(Lapt-, lapt-, see lipt-, to fetch, to take.)
Laa/mxa, slowly, carefully, stealthily 80.10; 128.21 (-a, adverbial).
Lan, lan, Wni, La/ni, name 34.3; 40.16.
Laas, particle please!, pray!, let! 60.13; 68.10.
(Laa/stis, see Laas and -st infixed.)
laqs, wife 212.3.
(laq!-, see Lq!-, to cross.)
La/xalt, smooth 84.34 (-t, adjectival).
Laal-, to cook, to boil 64.21, 33; 96.9.
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281
(‘Laukiya5, see ‘Liya-, no, and -auk’ infixed.)
(‘Lxuxiya5, see ‘Liya-, no, and -aux infixed.)
lipt-, Lapt-, lapt-, to fetch, to take 26.1; 32.24,
Lim-, to whirl 134.28.
(Limaku-, see liinku-, to walk to and fro.)
Limidxwa, rope.
Limi7t, round (-t, adjectival).
liinku-, iimaku-, to walk to and fro 72.35, 36; 74.1.
lit (D), bladder.
‘Lin, lin, our 40.12, 14; 94.27.
Lin‘-, Lina/-, to walk ahead, to take the lead, to lead 158.20.
Linha5ts-slo, ahead.
Lika'tiyu, saw (-u, instrumental).
(liliya5, see ‘Liya5, no, and -1 infixed .)
Li5, li5, mother 22.3; 78.29; 122.18.
li/yEqa, tightly JL 73.10 (-a, adverbial).
‘Liya5, particle no, not 22.6, 13; 28.4 ( related to iLa-).
li7wis, mussels,
lits, now 144.12.
Li'k in, red huckleberries 224.11, 15.
(li/k in-, see Ik'in-, to admonish, to advise, to caution.)
Liq-, to be tight 136.5; 148.5.
Liqxa/mtELi, fastened, tight (-li, suffix).
L^qayu, roots JL 72.13, 16.
liqe/s, feather 44.6; 54.13; see Lix.
Li7qwayust!, basket, wooden plate (-ust!, instrumental).
(Li/qxamtELi, fastened, tight 98.11; see Liq-.)
Lix, tail-feather 104.14, 15; see liqe7s.
Lixq-, to pass by 68.12; 120.28.
lilxu-, to turn over 144.20, 22; see k*!ilxu-.
laihin/su, messenger.
LOo/kust, soft (-st, adjectival).
Lowadiayu, mountain 48.23; 50.8 (from lo‘-).
(Lowa'sat, lowa7sat, the game of spinning tops 208.31; see was-; l-, prefix; -t, suffix.)
(Lowaq-, see Loq-, to dry.)
Lowa/qat, dry 72.20; JL 72.23 (-t, adjectival).
loub, to forget 144.14.
(lowit!-, see lot!-, to enjoy.)
lo‘-, to climb up, to ascend 52.14, 15; 60.8; see k* !5‘-.
lo/pLpau, fire-drill (-u, instrumental) .
lot-, to get even, to revenge, to avenge 116.12; 158.1.
lot!-, lowit!-, to enjoy 94.14; 100.30.
mElLutst, enjoyable 38.4; 48.25 (-st, adjectival) .
Lb'nLin, tide.
Lo'sin, hair 120.25, 26; 122.33.
Lok', lok’, head 70.9; 72.15.
Loq-, loq-, Lauq-, Lowaq, to dry 92.1; 102.19.
loqut-, Loqud-, to take, to catch, to seize 32.20; 38.8; see k'!oqut-.
lo/qwa, urine 144,35.
16/xlox, bark 208.35; 210.1.
151-, to show 158.31; 160.18.
luu-, to skin 210.31.
luu7, particle perhaps, (I) guess 94.27.
lunq!u-, Lunq!u-, to snore JL 71.34, 35.
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(lunts-, Lunts-, see Itu-, to bathe, to swim.)
Lau‘-, see lo‘-, to climb.
(uau^titut, pursuer 134.30; seeust-; l-. prefix: -t, suffix.)
LuKkut, quickly 120.5.
(Lhayadd, see Lahaid!, deer.)
Lhaya/niyai/s, vision, guardian spirit 174.18; (see hain-; l-, prefix; -s, nominal).
uhald-, lhalt-, to look on 180.18; 208.6.
Lhaddit, onlooker, audience 30.2 (-l, prefix; -t, sufiix).
Lpa/xLpax, shoulder blade.
(Lpaluns-, see Lpilsu-, to swim.)
Lp^al-, to be white 98.39.
(Lpa'pESxaut, Ipa'pEsxaut, the game of cat’s-cradle 36.12; 210.16; ( see pa/pEsxau-;
L-, prefix; -t, suffix.)
Ipa/ka, board.
Lp^k'st!, pitch, pitchwood 58.18; 64.18.
Lpaalt, bad, awful (-t, adjectival).
(Lpiluns-, see Lpilsu-, to swim.)
Ipilt, bad 170.31 ( identical with Lpaalt-; -t, adjectival).
Lpilsu-, Lpaluns-, Lpiluns-, Lpuls-, to swim 58.1; 60.22.
Lpu-, Ipu-, to rub 102.15, 16; 210.2.
(Lpu/pEnhaut, IpiUpEnhaiit, shinny game, shinny-player 28.22; 36.3; see pthpEnhau-
L-, prefix; -t, suffix.)
(Lpuls-, see Lpilsu-, to swim.)
Lpunk!u-, to walk behind, to follow 230.19; JL 65.18.
dtahadia, iltadiana, badly, wrongly 60.20.
Itadianat, bad, wrong (-t, adjectival).
(Itaqu-, see Itqu-, to burst [intr.].)
ltaa, particle but, nevertheless 76.37; 96.4.
Ltdwa/sk’, proper name 56.2; 58.14, 15.
ItowaF-slo, Ltowah-glo, long afterwards 118.16, 17; 120.12.
Itu-, Ltu-, lunts-, Lunts-, to bathe, to swim 62.21; 92.3.
Itqu-, Itaqu-, to burst (intr.) 96.12, 13; 102.16.
Ltlawadt, Itlawadt, fun, game 38.9; 148.29 (see t!au-).
In-, Ln-, to look 60.16; 74.8; see k-!in-.
ltsaan-, to go after water 226.9; JL 70.9.
Itsimx-, to touch, to pluck 216.6; 224.15, 16.
ItsLyonalts (F), brass.
(ItsFtsiqhanaut, the ball-and-pin game 36.13; 204.14; see tsitsik'; -1, prefix; -t,
suffix.)
(Itsaudsuwaut, dice game, throwing the dice 148.30; 206.25; see tsaudsuwau;
1-, prefix; -t, suffix.)
lke£ya£tiyu, old salmon, dog-salmon 186.5.
Lku-, Iku-, to go down to water 72.2; 86.37.
Lku-, to untie 78.23.
Ikums-, to place between teeth, to bite 102.22, 25.
(IkiFnkuths, bundle 144.16; see kink-; 1-, prefix; -s, nominal.)
(Lku/kumkwaut, running, race JL 68.3; see kumku-; L, prefix; -t, suffix.)
Ik^xst, light (-st, adjectival).
IkwawFtEm, shoulder.
Ikwa11, breast (of man).
IkwFntsinst, black 204.31 (-st, adjectival).
IkwFntsinst, short (-st, adjectival).
IkwFlkwinkau, bucket (-u, instrumental).
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ALSEA TEXTS AND MYTHS
283
lk!wa7an, Lk!wa7an, pipe 152.29; 154.6.
Iklwan-, to smoke ( tr .) 176.31.
Lk'et!, bag.
LkBmis, lk'imi7s, ice 28.10; 64.2.
Ik'in-, li7k'in-, to admonish, to advise, to caution 38.19.
ik-ilEtla, fire 80.6; 144.37.
Lk'ilEtayust!, fire-place (-list!, nominal).
Lq-, to boil 96.4.
Lqes, boiling food 64.21, 33 (-s, nominal).
(lqaya7tist, partially cut, cut in two 140.6, 7; see Iqait-; -st. adjectival.)
Lqam-, Iqam-, Lqam-, to take along, to gather, to pick, to carry off (pi.) 86.35; 94.13.
lqa7mI6tsx, bob-tailed.
Lqat-at, Iqat-at, target shooting 36.3; 38.5 ( see qate-; 1-, prefix.)
Lqalt-, Iqald-, Lqallt-, to be sick 116.3, 13.
LqalhEsxam, sickness, disease 226.16.
LqaldiyaEs, sickness, disease 226.17 (-s, nominal).
Iqadqaut, salal-berries.
Iqai-, to break JL 69.11.
Iqait-, to cut off 100.20; 134.15.
lqaya7tist, partially cut, cut in two 140.6, 7 (-st, adjectival) .
lqaimVtsa°nt, short (-t, adjectival).
Lqetk'-, Iqetk'-, to understand, to be an expert, to know 204.13; 206.25 (probably
related to k-e7tk-e).
Lqe7s, boiling (food) 64.21, 33 (see nq-; -s, nominal).
(Lqe7st, lqe7st, Lqe7tsit, morning 90.33; 116.3; see qe-.)
Lqopu-, to munch 82.13, 21.
Iqou-, Lqou-, Lqu-, to wake up 64.21; 88.2; 180.17.
Lqo^SEx, lake 84.13; 166.22.
Lqu7ma, clams 92.29.
Iqiixu-, Lquxu-, to bet, to stake 24.5, 6; 26.8.
Lqu7xwa, Lqo7xwa, lqu7xwa, bet, stake 154.15; 198.3.
Iqwaail-, to carry, to pack 152.35.
Lqwe7-sl5, a deep place, a deep hole 186.14 (-sld, indefinite place).
Iqt-, to crack, to quake 230.26.
Lqx- . . . is hai115, to despair 70.6, 7; 126.17.
Lq!-, lq!-, Laq!-, laq !-, to cross 26.20; 28.15.
lx-, to give up, to finish 64.31; 70.7.
Lxamn-, Lxaman-, to kill 56.27; 126.33.
mELxamniya^t^ murderer, pelican.
Lxama/niyu, killing-tool 166.9; 168.12 (-u, instrumental).
Lxa/mniyiit, murderer 126.33.
Lxat (-lx- + -t), some 86.14; 94.12.
Lxahvafna, a mythical being.
Lxa, sometimes 202.10; 206.19.
Lxa/yats, prairie 88.32; 194.3.
Lxa/mExk', proper name Beaver Creek.
Lx^Lxauyau-, to whip tops; spinning top 36.12; 208.23, 29.
Lxa7Lxauyaut, the game of spinning tops 36.12; 208.22, 23.
Lxau-, to throw 46.4; 72.4; see k‘ !xau-.
Lxaut-, to drop (tr.) 120.7, 12; see k'Ixaut-.
(LxiVxEltaut, the game of grace-sticks 210.18, 19; see xeld-.)
lxu-, to find 70.11; 74.5.
lxuu-, to force, to push 192.21.
284
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
Lxumt-, to tear 72.33.
LxiFmta, beaver 52.18; 66.14.
lxus-, Lxwas-, to come apart, to tear 166.6.
Lxwala'st, thin, lean 54.7, 20 (-st, adjectival).
Lxwe-, Lxui-, to spear 46.5; 58.2.; seekMxwi-.
Lxwe^xwiyaut, Ixwi'lxwiyaut, the spearing-game 56.25; 148.29, 30.
Lxsii-, to drop 118.17.
lla/, lW, particle it looks like, as if, apparently, seemingly 144.38, 40.
llaq!, huckleberries.
lla/xus, nla'xus, rain 112.19.
i.lxus-, llxus-, ladxus, to rain 96.23; 112.21
ALPHABETICAL LIST OF
FORMATIVE
ELEMENTS
\n. nominal: v. verbal: suffixes marked with an asterisk (*) are elements reconstructed by analog}';
those marked with a dagger (f) are formative elements not exemplified in the texts. Prefixes are followed
by a hyphen (-), suffices are preceded by a hyphen.]
-e, v. 'prohibitive.
-Em, v. indirect object of second person.
-Em, nominal.
-Ein, suffixed particle place.
-Emuxu, v. indirect object oj second per¬
son.
-Emuxu, v. passive with pronominal and
possessive interrelations of subject.
-Emts, v. direct object of first person.
-Emtsuxu, v. indirect object of first person.
-Emtsu, v. indirect object of first person.
-Emtsx, v. lie — me.
-Emtsxap, v. you — me.
-Emtsxapst, v. ye — me.
-Emtsxast, v. he — us two ( incl .).
-Emtsxastaux, v. they two — us two (incl.).
-EmtsxastiLx, v. they — us two (incl.).
-Emtsxax, v. thou — me.
-Emtsxaxan, v. he — us two (excl.).
-Emtsxaxanap, v. you — -us two (excl.).
*-Emtsxaxanapst, v. ye — us two (excl.).
-Emtsxaxanax, v. thou — us two (excl.).
-EmtsxaxanaLX, v. they — us two (excl.).
-Emtsxaxanaux, v. they two — us two
(excl.).
-Emtsxal, v. he — us.
-EmtsxaLap, v.
you-
-us.
*-Emtsxalapst,
v. ye-
—us.
-Emtsxalax, v.
thou-
-us.
-EmtsxalaLx, v.
they-
— us.
-Emtsxalaux, v
. they
two—
-EmtsxaLx, v.
they-
me.
-Emtsxaux, v. they two— me.
-Einku, suffixed particle downward.
-Emxt, nominal.
-eh, suffixed particle of interrogation.
-e nt ! , n . distributive .
a-, demonstrative.
-a, v. prohibitive.
-a, n. modal.
-a, n. verbal noun.
-a, suffixed particle denoting command.
-aa, v. transitive future.
-a£t, n. comparative.
-asl, n. local.
-al, v. continuative.
-altx, v. continuative.
-axa, suffixed particle time.
-a, suffixed particle of interrogation .
-al, nominal.
-ai, v. intransitive imperative.
-ai, v. imperative.
-ai£; suffixed particle indicating command.
-aisi, n. local.
-au, v. continuative.
-au, n. diminutive.
-aut, n. adverbial of time.
-autx, v. continuative.
-auk‘, suffixed particle inside.
-aux, v. they two.
\
-e, see -i.
-i, see -ai.
-i, -ii, v. transitive future.
-i, nominal.
-ist, v. transitive infinitive.
-ai, v. inchoative.
-£ai, v. repetitive.
| -ai, nominal.
-yEm, v. transitive.
-yEm, n. distributive.
-yEm, n. plural.
-yEmxt, v. transitive infinitive.
-ya£t, n. comparative.
-yai£, suffixed particle expressing command.
-£yai, v. repetitive.
-yuk', n. ordinal.
| -60, n. plural.
\ -ut, v. accelerative.
-utx, v. accelerative.
-ust!, n. instrumentality .
-usx, v. instrumental.
-uku, suffixed particle away.
-uxu, v. he — thee.
| -uxu, v. indirect object of third person.
: -u, v. direct object of second person.
285
286
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
-u, v. indirect object of third person.
-u, v. neutral.
-u, v. accelerative.
-u, v. transitional.
-u, n. instrumentality.
-ii, n. plural.
-ii, suffixed particle here.
-uu, v. transitive future.
-unx, -iin, v. passive.
-us, verbal.
-usx, v. neutral.
-usx, v. accelerative.
-usx, v. transitional.
-aii, see -u.
-aunx, -aim, see -unx, -un.
-iii, v. inchoative.
-wa, suffixed particle expressing desire.
ha-, locative.
hak'-, locative.
p-, verbalizing and intentional.
-p, v. you.
-pst, v. ye.
m-, intransitive and continuative .
-m, v. intransitive future.
-msk’, nominal.
t-, demonstrative.
-t, v. auxiliary.
-t, v. transitive imperative.
*-t, v. infinitive.
-t, v. intransitive infinitive.
-t, n. adjective.
-tEmtsust, v. transitive infinitive.
-t Ernst, v. transitive infinitive.
-tEmst, v. transitive infinitive.
-tau, v. „ plural subject.
-tist, v. transitive infinitive.
-tuxt, n. collective.
-tuxs, n. collective.
-tust, v. transitive infinitive.
-tnx, v. continuative.
-tx, v. intransitive.
-txamtst, v. transitive infinitive.
-txanx, v. continuative.
-txust, v. transitive infiriitive.
-txaist, v. transitive infinitive.
-txunx, -txun, v. passive.
-t ! , v. plural object.
-£t!, -t!, n. locality.
-t!Em, v. transitive.
-£t‘, noun of agency.
-n, v. I.
*-n, v. passive.
-n, nominal.
-nx, v. he — him
-nxap, v. you — him.
-nxan, v. I — him.
-nxanaux, v. I — them two.
-nxapst, v. ye — him.
-nxast, v. we two (find.) ■ — him.
-nxax, v. thou — him.
*-nxaxan, v. we two (excl.) — him.
-nxal, v. we — him.
-nxaLx, v. he — them.
-nxaLx, v. they — him.
*-nxaLxap, v. you — them.
*-nxanxapst, v. ye — them.
-nxaLxan, v. I — them.
*-nxaLxan, v. we two (excl.) — them.
*-nxaLxast, v. we two (incl.) —them.
-nxaLxax, v. thou — them.
*-nxaLxal, v. we — them.
*-nxaLxaLx, v. they — them.
*-nxaLxaux, v. they two — them.
-nxaux, v. he — them two.
-nxaux, v. they two — him.
*-nxauxap, v. you — them two.
*-nxauxapst, v. ye — them two.
*-nxauxan, v. we two (excl.) — them two.
*-nxauxast, v. we two find.) • — them two.
*-nxauxa,x, v. thou — them two.
*nxauxal, v. we — them two.
*-nxauxaLx, v. they — them two.
*-s, v. modal.
-s, v. transitive imperative.
-s, n. objective case.
-s, nominal.
-sanx, v. past.
-sal, v. distributive.
-sal, v. past.
-saltx, v. past.
-sau (tx), v. plural object.
-syautx, -syau, v. retardative.
-suwltx, -suwlx, v. tentative.
-st, v. we two (incl.).
-st, v. transitive imperative.
-st, v. intransitive infinitive.
-st, yi. adjective.
-stx, v. passive.
-stoxs, -stuxs, v. passive.
-sx, v. instrumental.
-sx, v. reflexive.
-slEm, -sLEin, nominal.
-sla, nominal.
-slo, suffixed particle generally,
ts-, possessive.
287
fhachtenberg] ALSEA TEXTS AND MYTHS
-ts, v. indirect object of first person.
-ts, v. modal.
-ts, nominal.
ts- . . . -k', n. possessive his.
ts- . . . k aux, n. possessive their (dual).
ts- . . . -k iLx, n. possessive their.
-tsuxu, v. indirect object of second person.
-tsuxt, n. collective.
-tsuxs, n. collective.
-tsu, v. indirect object of second person.
-tsust, v . transitive infinitive.
-tsx, v. indirect object of first person.
-tsx, v. continuative.
-tsLo, n. augmentative.
-tslilautx, -ts!ilau, v. imitative.
ku-, demonstrative.
k'-, locative.
k1-, adverbial.
k‘-, future.
-k*, possessive.
-k*, nominal.
-k'em, n. multiplicative ,
-k’ink’, n. adverbial of time.
-k's, n. local of motion.
q-, discriminative.
-q, nominal.
x-, discriminative.
-x, v. thou.
-x, verbal sign.
-x, v. intransitive imperative.
-x, n. comparative.
-x, nominal.
-xamt, v. intransitive infinitive.
-xamst, v. intransitive infinitive.
- xat , v. tra ns it i ve impera ti ve .
-xan, v. we two ( exc.1 .).
\ -xasx, v. reflexive.
\ -xu, v. continuative.
-xup, v. he — you.
-xupal, v. we — you.
-xupaux, v. they two — you.
-xupin, v. I — you.
-xupiLx, v. they — you.
-xupst, v. he— ye.
J -xupsta(L, v. we — ye.
*-xupstaux, v. they two — ye.
-xupstin, v. I — ye.
-xupstiLx, v. they — ye.
*-xupstxan, v. we two ( excl .) — ye.
*-xupxan, v. we two (excl.) — you.
-xun, v. I — thee.
-xus, v. intransitive future.
-xus, nominal.
-xuxan, v. we two (excl.) — thee.
-xul, v. we — thee.
-xulx, v. they — thee.
-xwaux, v. they two — thee.
-1, nominal.
•
L-, 1-, verbalizing .
-I, -‘l, v. we.
-1, nominal.
-lI, -II, v. indirect object of third person.
-lI, -II, nominal.
-ItlEnut, v. reciprocal.
-lt!x, v. reciprocal.
-Inx, -lux, -In, -Ln, v. passive.
-lx, v . they.
-lx, -lx, v. indirect object of third person.
ENGLISH-ALSEA
a, as, is, s.
abalone-shell, sbqu, xaibsxau.
abandon, to, lx-.
abandon hope, to, hints!- is hain£,
hints!- . . . -auk‘ is hain£.
abdomen, qaloffia.
abode, itsabs.
above, qaibx, qau'xan.
absent, wa£na7.
absent, to be, pi‘-, pab-.
across the ocean, xwe'naya.
across the river, k'au, k'u.
action, imbstis, hilkwabs, Ibqln.
active, to be, xup-.
address, yEabs.
address, to, yas-.
admonish, to, Ik'in-.
advise, to, ik'in-.
affirm, to, wust!in-.
after, yabxtEx, ais, mis, q6ma£ts.
afterwards, is Itowab-slo, qwa£ma.
again, qalp-.
agree, to, wust!in-, t!ams-. •
ahead, qaffiwis, Linha£ts-slo .
albeit, las.
alder, qalxa£tsit!.
alder-berries,- tsaa/mt.
alive, to be, salsx-.
all, a/mta, hamstb, silku-, qauwa£.
all over, is qaffiwab-slo, hau£.
allow, to, k'a‘-.
all right, k'eabsa.
almost, haink'.
alone, tsabsk' !, xamk' !.
alongside, hak'in/hi.
already, ailbk'i, na£/yEin.
Alsea, Wusin/.
also, ita£.
although, las, kbk'Ets, laxs.
always, tlaffiust, qaa/lt,E.
ambush, qalxa£yab-slo.
American, an£un/s.
amount, mEqambntis.
and, ita£, axa, tern,
anemone, saffiquk'e.
angry, xa/lxas.
another, qalpabxat.
answer, to, wust!in-.
anus, paffialyust!.
anyway, 1'oAsu.
apart, to come, xun-, lam-, lxus-.
288
apparently, hataffiiE, qaffialt, 11a7.
appear, to, uxu-, oxu-.
appearance, haffiain, ha/ldEmxus.
approach, to, auL-, y nil - , tsqew-,
tsqunku-.
approximately, xe7iLk'e.
April, matsoffiustxusk'ink', tskodtsko-
laukink*.
armpits, qadqal.
arrival, wulbs.
frequent, aya/l£yabs.
arrive, to, wil-.
arrow, tsbtsik* !.
arrow-maker, ptsitsk' !a£t‘.
arrow point, qe£t!.
arrow shaft, mbkwa.
as, mis, ladta.
as before, halaffisi.
as if, hataffiiE, taffiiE, nla7.
as soon as, xuts.
qscend, to, lo^-.
ashamed, to feel, qarnh.
ashes, piya£.
ask, to, pxeltsus-.
assemble, to, k'exk'-.
assembly, k'a'xk'etis.
assist, to, saw-.
at, is.
at last, maim-, mun/hu, tern,
at once, ha7alqa, mbmk'itxu, qaitb.
at that time, tadning'ink' .
attempt, to, tsim-.
audience, Lhaddit.
August, mElqadqautxusk'ink’ .
aunt, tomiffia, k'bmil.
autumn, ka/yuk'ink' .
avenge, to, lot-,
away, to be, pi£-, pah-,
awful, Lpadt.
back, the, xudits.
backwards, yipa£ts-slo.
bad, saa/nqat, qeffixst, Lpaadt, Ipilt,
Itaffianat.
bad, to be, sanq-.
bad quality, sadiqatis.
badly, saa/nqa, iLta/hana.
badly, to fare, mElilk'st- . . . -u is
hain£.
badness, sa/nqatis.
bag, Lkbet!.
Fit ACUTE N BE KG j
ALSEA TEXTS AND MYTHS
289
bait, kunBts!.
bait, to, kuints!-.
bar, a, ya'ka, ya£qa.
bark, La'qusin, 16'xlox.
barrier, I'Tyu.
bashful, to be, qaml-.
basket, sa/yu, sya'txuwau, ka/wil,
qon/tEmst!, Li'qwayust!.
basket maker, mEpsa'yuwaRf
bat, wala'kis.
bathe, to, Itu-.
be, to, its-.
beach, hak' le'tsal, liEqa/xamxt!.
beach, to, tilqu-.
beads, a£qayii, tsil, kumtuBs.
beam, ya'ka, ya£qa.
bear, cinammon, pa/wint.
grizzly, siVln.
•black, kusu£tsi.
beard, kqihits, k!ins.
beat, to, tsas-.
beautiful, aqa£t, maai£/tsit, mukwa7
ntsit.
beauty, aqa£tis.
beaver, LxuTnta.
because, la/lta, la/lta mis, la/ltas.
become, to, utx-.
bed, tsiniVst!, tsk'it !-
beginning, qamEn.
behind, liaxiRts, k' lets, qo£mats,
qwa£ma.
believe, to, k'ts!- . . . -auk- is hain£.
below, qe7xan.
belt, tla'mxa.
bend down, to, tsk'in‘-, tskunt-.
over something, to, k' !im-, k' lam.
berries, pEni'k'Li.
best, to, hahaw , k!u-.
bet, Lqu'xwa.
bet, to, Lquxu-.
better, safnxuk’e, xf/ltkwa.
big, adtuxt, haihaya£t.
big, to be, ya‘-.
Big River, NaRkitsLo.
bind, to, kink-, qinq-, kinku-.
bird, kaka/ya£.
bite, to, palhu-, Ikums-.
bitter, qsEqsout.
black, tskwBsist, IkwBntsinst, qe'nxst.
blackberries, la£qa£t.
bladder, pi/lkauxs, lit.
blanket, tsuTqu, qaupstl, qampstl.
blind, pxa'stu.
blood, pu'stEx.
96653— 20— Bull. 67
blood-money, to pay, pt-.
blossom, la'mxado.
i blow, to (tr.), pu‘-, p‘u-.
J blow, to (of wind), xud-, xuxu-.
j blue, pa/qst, qomCBqut.
blueberries, qon.
b luish , qom u/qwi m .
board, tqen/sa, lpa/ka.
boat, kwee.
bob-tailed, Iqa'mlotsx.
body, hit.
boil, to, tsins-, La11!-, Lq-.
boiling food, Lqe's.
bone, qe'kus.
booty, pa'mint.
both sides, on, hatayhak‘ .
bottle, tsila/ts.
boulder, k' !il.
bow, mu/kuts!u.
bow of canoe, kutsRtsal.
bow-legged, tshai-Tixt.
bow-string, la/tu.
box, xoxl!.
box maker, pxo/xLa£t£.
boy, ma/hats, tute/lli, qwan.
bracelet, spal.
brain, kwRtskuts.
brass, hElx, ItsEyonalts.
bread, tsisin/Li.
break, to, tk-is-, xun-, Iqai-.
break wind, to, piL-, xsu-.
breakers, tiya/k‘ liyu, tsau'wiyu .
breast, lkwan.
breath, hans.
bridle, tsEpstxant ! .
bring, to, spait-.
broad, La/xLaxast.
brother, elder, lia£t!.
younger, mfEtsik* .
brothers and sisters, huluBsuu.
brother-in-law, tema/xt, qiEmhat.
brush aside, to, pEnhu-.
bucket, puu7ya£, IkwElkwinkau.
buckskin, xa'sil.
build a fire, to, tkEllts !-.
builder, mEpitsaisa£t‘.
bundle, Ikuhikutlis.
bur, ta/puxk'in.
burn, to (tr.), tkEllts!-.
burned, partly, tkEllts !i£st.
burst, to, Itqu-.
bury, to, tsin-.
but, te'mlta, ltaa.
butter, piVst!.
19
290
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
buttocks, pilahkwayu.
buy, to, ta(t-, qlo-.
buzz, to, sis-, xup-.
buzzard, yan/ts!is.
calf (of leg), taltsFs.
call, to, wahaiF-, tqelk'-.
call by name, to, tk'in-.
calm, alk*tii~.
camas, tsk’ilahnxat.
camp, to, minst-.
cane, tFnExtsu.
canoe, kwe£.
cap, mayu/s.
cards (dice), tsaiFtsuWau.
careful, to be, simp-,
carefully, a7qa, miFalk'sta, xehiJre
Laa/mxa.
carpenter, pxo/xLa£t<, niEpitsaFsa£t‘.
carry, to, tliun-, spait-.
across shoulders, Iq, waail-.
off, to, Iqam-.
cascade, FpstEx.
cat, wa/sis .
catch, to, xilt!-, xunt-, loqut-.
cat’s-cradle game, to play, pa/pEsxau-.
cat’s-cradle game, Lpa/pEsxaut.
cattle, mEk'Yltsitu.
caution, to, Ik'in-.
cedar, wal.
red, sin/k'Em.
white, kwa/lEm.
ceiling, tsin/k*e.
certainly, k’e'a.
chain, qa/t!qut!a.
chair, pa/piltku£t!, kahitkEta.
challenge, to, qwilts-.
change, to, utx-, taxt-.
change of season, wil-auk* axa s-le‘wF.
charcoal, kusildaFs.
cheat, to, k!u-.
cheek, kwFloL.
cheer, to, tsqaus-.
chew, to, halk!u-.
chicken hawk, qoqo/mus.
chief, mElana^tiyu, k*eiFts!.
child, female, pFyats.
male, ma/hats, qwan.
children, la/mxadoo.
chimney, xwen/siyust!.
chisel, tsau^En, qon/tiyu.
chisel, to, qont-.
chop wood, to, pxu-.
chunky, k’oKFkwFst.
circle around, to, qalqu-.
clams, LqiFma.
razor, qayan/kwal.
clamshell, kwFtiyu, xa'lux.
claw, ta/mtEm.
clear across, tsqUmtla.
climb, to, qt-, lo‘-.
close, to, tims-, t!ams-, k*ims-.
eyes, to, tsqamu- . . . -auk*,
close by, auL, tsqunkwa£ts-slo.
close here, hunts.
clothes, laxk*a.
club, klaFst!.
coax, to, tsuinxu-.
cohabit, to, k‘u-.
cold, sFlqust.
cold, to be, silqu-.
cold season, silqwFs.
cold weather, silo/qwiyu.
cold wind, silo'qwiyu.
color, timsaFs.
Columbia River, MaYos.
comb, .sa/tiyu.
comb hair, to, st-.
come, to, wil-, wul-.
come back, to, yals-.
near, to, tsqunku-.
out, to, uxu-, k* !il‘-.
together, to, k*exk*-.
companion, pluFs.
complete, to, k*ea-.
completely, a/mta.
consequently, is FmstE.
continually, qaa/ltE .
contract, to, sinptu-.
contradict, to, 1l-.
convene, to, k*exk*-.
cook, to, tsins-, ts!is-, Laal-.
coon, mEsun/q!ustxaya£t‘.
copulate, to, tepl-.
correctly, tslaFqa.
cougar, mEqalpaRh
cough, to, txutxu-.
count, to, qlit-, qlait-.
counting stick, qohla.
country of the souls, wFliyu.
cousin, hiya£.
cover, to, tsin-, qalxu-.
cover head, to, hunk* !-.
coyote, moRuptsinFsla.
crab, tkwa£lFsla.
crabapplq, tskwa£k*!.
crack, to, Iqt- .
crackle, to, tskol-.
crane, tska/tina, mEk*iLa£t‘.
crane, sand-hill, pitskulFnF.
crawfish, mukwaRtsit ! .
crawl, to, tsus-, ts!us-.
frachtenberg]
ALSEA TEXTS AND MYTHS
291
crazy, to he, qlaiku-.
creator, ti'wit!.
creek, na'tk'au.
cri pplod , tsana'ltik-.
crooked, tskai laxt list , li'x*ya£t‘.
crooked, to be, yulx-.
cross, to, haits-, Lq!-.
crosspiece, va/ka, ya£qa.
crow, al.
crown of head, tuTau, lapa'tsi.
cry, to, ain-, tqaiL-.
cup (for cup-and-pin game), tsTtsiqlia-
nau.
cup-and-pin game, ItsIHsiqhanaut.
cup-and-pin game, to play, tshtsiqlian-.
curly, tsila/mltist.
curve of a pot, qalEmlai's.
custom, qe'k'iyu, li'qln.
customarily, k'Ets, k'is.
cut, to, simqu-, Iqait!-.
in two, to, Lam-,
cut in two, Iqava'tist.
cut off, to, tsiq- . . . -uk11, tsaiq- . . .
-uku, Iqait-.
open, tk'il-.
up, tsilp-. '
cyclone, yEha£miyu.
dance, to, kuit-, kwld-, k'il‘-.
dance the murder-dance, to, qat-,
mEtslax-.
dance the war-dance, to, qtu-.
dangerous, niEtslu'lxust, qe/nxst.
dark, qea/hist.
dark, to be, qamL-, qe‘-, qen‘-.
darkness, qe‘s, qen‘s, qeHiTyu.
daub, to, wusn-, tqek'-.
daughter, pHyats.
daughter-in-law, ma£tun.
dawn, qai-, qe-.
day, pIHskum.
day before yesterday, ak'sqa'sk'i.
daybreak, qai-, qe-.
daylight, qai-, qe-.
dead, ha'sk'ist.
dead timber, klui7.
deaf, tko/ust.
December, pEsa'xauk'ink’, pa/pEsx-
ausk'ink'.
decide, to, t'.ams-, k'eaixts-.
deed, hilkwai's.
deep hole, Lqwe'-slo.
deep place, Lqwe'-slo.
deer, maha'laitu, Lahai£t!.
defecate, to, tswetl-.
dentalia shells, a£qayu.
I depart, to, k'ist-.
deride, to, liahaw-, timxum-, tsiqu-.
descend, to, qxenk's-, qxaink's-.
desire, to, tqaialt-, ai; . . . -u.
despair, to, hints!- is hain£, hints!- . . .
auk' is hain£, Lqx- is hain£.
dice, tsathtsiiwau.
dice, to throw, kump-.
dice game, ItsaiVtsiiwaut.
die, to, hask'-, qan-.
different, itsxa£st, yai'tsxa^t, yai/-
tsxa£t, tsams, tsa/mst, qahal-.
i different, to be, itsx-.
different things, to do, itsx-.
differently, yai/tsxa, ma/hya.
dig, to, sp-, sp !-, sipt!-, k'anxu-.
dig fern-roots, to, phulhum-.
roots, waust!-.
| 7
digging-stick, qon.
dip, to, tsku-.
dirt, hu'pyu.
dirty, mEtsahitsinst.
disappear, to, yihu-, yux-.
disease, Lqalhi'sxam, Lqaldiyai's.
dish, nau/tsxamsla.
dismember, to, tsilp-.
dispatch, to, siLxu-, sik'!xu-, qasu-.
distant, nisk'.
distinctly, xe'iLk'e.
distribute, to, pits-, tsis-.
diver, ya/lqult!.
divergent, tsa/mst.
1 divide, to, pits-, p‘-.
do, to, hilku-.
doctor, to, mEtsimx-.
dodge, to, k'im-.
dog, tsqax, tsqenx.
door, pEnhk', tYmsa.
•downstream, hab/yu.
downward, qxehiks.
drag, to, xqu-.
dream, su^lhak' !iyu.
dream, to, silkdu-, sun/lhak'!-.
dreamer, mEsilk' !u£t‘.
dress, La/k'a, laqs.
drink, a, qon/t!Emxt.
drink, to, qont!-.
drip, to, tsqait-, tsqet-.
drop, to, silt-, spu-, sipu-, qaitu-, Lxaut-.
LXSU-.
dry, Lowa/qat.
dry, to, Loq-, Lauq-, kuits-.
duck, kaka/ya£.
dug place, k'YYwa.
dump, to, tspui-.
dwell, to, its-.
292
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dweller, lEya/tsit, LEya/tsit.
dwelling, ItsaFs.
each, liamstF.
eagle, muk wahtsFF .
ear, tskwaFsalyust ! .
earth, le'wF.
earth-people, kla/msLEm, kte/mtsLEm.
east, k' lets.
east wind , hak' fiFts fiyu .
eastern people, k' ! <F tsit-s-hFtsLE m .
easy, aht.
eat, to, nuns-,
eatables, ntFnsumxtELl.
eaten up, niFnsist.
eater, mEmFnsa£t‘.
eating-place, pEnunsaFt!
edge of sea, hak' fiFtsal.
eel, mElahint, ka/tsits.
egg, k'Fxwalaus.
eight, psinLx laqai/st.
eighty, psinLx laqaFstk'em saiFtist.
elbow, tkwEhF.
eleven, saiFtist tem-axa xam£.
elk, nuns,
emerge, to, k'!il‘-.
encounter, to, tink'-, qou-.
end, to, wul-, tsqamtb.
endeavor, to, tsim-.
enjoy, to, lot!-,
enjoyable, mElFutst.
enormous, hamstFt !
enough, to have, tinhu-.
enter, to, si-, qaa-, k'ilu-.
enter (boat), to, ku-, qu-.
entirely, Uinta , hamstl£.
escape, to, tsk'uit-, qal‘k'-.
even, las, laxs.
even, to get, lot-,
even if, la/k'Ets.
evening, qamlFs.
every, hamsti£, qauwa£.
everywhere, is qauwaF-slo, hau£.
exactly, aa/qa.
examine, to, iut !- , lit !-.
examiner, mEFut !I£t‘ .
exceedingly, ii, yaFx-auk' is hain£,
tsa£hFsxa.
exclusively, talk1,
executioner, mEtsFqtuwa£t‘.
expect, to, hant!-.
expert, to be, Lqetkx
expose, to, k'im-.
eye, hayahaiyust!, k’ !Ik\
eyebrow, x'Ftsu.
eyelash, tsaufilt.
face, hainaFs .
fail, to, mElik’st- . . . u Is hain£, ma£n-.
fall, to, yaix-, spu-.
fall, to let, sut-.
fall out (of hair), to, huinqu-.
fall over, to, tspuu-.
fancy, to, kunt-.
far, nlsk'.
fast, lia/alqast, ha£pist.
fasten, to, k'imx-.
fastened, LFqxamtELi.
fat, the, pust!
fat, ma/k'st, sila£st, k,616/kwi£st.
father, ta£.
fatigue, qalhFs.
fear, to, t!imuc- . . . -auk' Is haiD£, silu-.
fearful, mEtsIuUxust.
feather, pEliF‘pElu, kwFtsnx, liqUs.
feather (of tail), LFx(as).
February, wa/sak'ink', pEsa/xauk'ink'.
feel, to, ‘k' !-, sunq!ust-.
feel of, to, pk-, pkan-, x'ims-.
feeling, x'a/msxasxam.
female being, mEshaUsla, mukwa£sli,
mukwa£stELi.
female beings, ma/mkusli, tsa/sidu.
female organ, spaF.
fence, iFyu.
fernroots, hiFlhum.
fetch, to, spait-, lipt-.
fetch water, to, tsan-.
few, hinsk'.
few, a, xus, xfFsi, xul, xIFlI.
fifty/ sutaa/stk'em saiFtist.
fight, to, tsxut-.
fill, to, puu-.
finally, maim-, mun/hu, tern,
find, to, lxu-.
finger, tsikFfialyust!
finger (small), qants.
finger-nail, qwafiillyu.
finger-ring, nEhUtsitan.
finish, to, tsqamt!-, k'ea-, lx-.
fir, poqu, k'en/hist!
fire, tkEllts!Fs, Lk'ilFtla.
fire-drill, lo/pLpau.
fireplace, Lk'ilFt!ayust!
firmament, la£.
first, qaaFtsk'it, qaUwis.
first time, hauwFist.
fish, tsudaFs.
fish in bay, to, tspuitins-.
at low tide, to, hits fins-,
at night, to, hunsqus-.
with line, to, tsitst-.
fishline, tsUtstlyu.
293
FRACHTENBERG] ALSEA TEXTS
fish-net, tsa'ak'tsik'au.
fish-trap, k*ean/lk*elau.
fisher, t.a'xwail, qEnpayEmxt.
fistful, qwa'niE.
fit, to, k'eaixts-, i.aamx-.
fitting, xe'i.k*.
five, sudaa/st.
flame, tkElltslEs.
flash, to, ha£yan-, haya£n-.
flea, mEkiLx, qlu'lsin.
flesh, hatslElal.
flint, tsilfEts.
float, to, tspuit-, tspidu-, LEait-.
float up, to, uxu-.
flounder, hul6/hul6, mafimi.
flour, tqe'sa.
flower, hale/txau.
fly, to, il-, yak, tp-.
foam, qwe'nin.
fog, tsqandaEs.
foggy, to be, tsqamL-.
follow, to, list-, ustit-, qum-, Lpunk!u-.
food, mVnsumxt, nu/nsumxtELi.
fool, to, k!u-.
foot, yun/salyust!.
for what reason, is intsk'Es, is EmstE,
is laa, is la/tEq, pfElEn.
force, tiyu'xsiyu.
force, to, lxuu-.
forehead, tskole7.
forest, hatsElku, mu'kutsiyu.
forget, to, limb,
fork, k'ile'st.
forsooth, pqanEsEX.
forty, tsiEnk*xak*em sau'tist.
forward, yixa£ts-slo.
four, tsCEnk*xatsuxt, tsunk'x-.
fox, pa/yEm, qa'lqus.
red, t!a/xwail.
fresh, saudt, sultaa/st.
friend, hiya£, hEye'sa.
frighten, to, iltu-.
frog, wula/tat.
from across, liak’aiVk’.
from here, hak in/k-i.
from outside, hapEhik*.
full, puiVt, puwEx.
full, to be, puu-.
fun, tlauyaEs, Ltlawa/it.
fun, to have, t!au-.
fun, to make, timxum-.
gain, tsiEstuxs.
gain, to, tsas-, tliLX-.
gambler, min<ts!a£t‘.
AND MYTHS
gambling-place, la/tsxa.
gambling-stick, yan/hats!iyu.
game, tlauyaEs, tsasaEs, Ltlawabt.
game of grace-sticks, to play, xe'xeltau-.
gat her. (roots'), to, pkotsit-.
gather, to, kul£-, kexk-, Iqam-.
gathering, ka'xketis.
ghost, tsa£ma/siyu.
gift, pEtsust!
girl, pEyats, xu/mstan.
after maturity, tk,a/mkda.
give, to, E-, pits-, pt-.
give up, lx-.
glad, to be, aid- . . . -auk* is liain£.
to feel, la/tEq- . . . -auk1 is hain£.
glance, xblEdis.
glass, hahEnau, La/ha.
glue, to, mik !-.
go, to,* ai-, aq-, miiatx-, yax-, yaix-.
after water, Itsan-.
ashore, k‘!iq-.
back, yip-,
down to river, Lku-.
downward, qxenk’s-.
home, yaals-.
in a certain direction, px binds-,
out, k*!il‘-.
out (of light), tsil-.
through, kluit-, qut-.
toward, p!ex-.
under something, stink*-,
go, to, upstream, qul-, q!wel-.
west, yikuku-.
and see, phains-.
goal, xwa£yaEt K
gone, yaExtEx, yiExa, wa£, wa£naE
gone entirely, a/mtist.
good, aqaa£t.
goodness, aqa£tis.
good quality, aqa£tis.
goose (wild), hahadu, haha/lo, qadltl.
grace-sticks, game of, LxfExEltaut.
gradually, ma/alk'sta.
grandparent, tit, ti£ta, tEk*ext.
grandson, k* !ep, k*ep, k*ep.
grass, su/lha£k‘ .
grasshopper, tsima£ma/.
grave, lEk'ains..
graveyard, lEk'aisyaEt!.
grease, pust!.
great, liamstit!.
great deal, mEqamEnta.
green, plEqst.
greeting, piwElns.
groins, kuxe's.
294
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
ground, le‘wi7.
grow ( intr .), to, liauq-.
growl, xanxwa-.
guardedly, xe7ilk*e.
guardian spirit, su^lhak' !iyu, Lhaya7-
niyai/s.
guess, to, yan‘ts!-.
guessing-game, LEyan/hats lit.
guessing-game, to play, yan‘ts!-.
(I) guess, luu/ .
gun, tsFtsk’ liyust!.
habitually, k’is.
hail, tsil.
hair, pElu‘7pElu, Lo/sin.
half, Lamah.
half-burned, tkEllts!Fst.
half-emptied, qu7t!ist.
half-torn, tsxuktist.
halibut, hul6/hulo.
hammer, tka7k'iyu.
hand, ta/mtEm.
handful, qwa7nu‘.
hang, to, qal-.
hang around neck, to, x'iltx-.
hard, pa7Lk-st.
harm, to, k!u-, qain/ku-.
harpoon, qa/t!ou.
hat, tskan/ka*.
hate, to, tsiw-.
have on, to, k*ts !-.
hawk, k*en/hiLa.
hazelnut, tkwFm.
he, qa7tsE, qaqa7tSE, q5/tsE, xaqa7tsE.
he who, ata7s.
head, kusi7ntsi, Lok*.
head -band, niEqa£yatu.
hear, to, tsku-.
heart, sa7lsxum, k‘a/ltsu.
heat, to, till-.
heaven, la£.
heavy, qsuu7t.
height, haihaya£tis, qau7xatis .
heirloom, hFhisxau, k'e7k-istxau.
help, to, saw-.
hence, is UmstE.
here, ha7aits, hak'in/k’i, hai7ts, hun7k'i.
here!, tu, tuts,
hew, to, qont-.
hey!, ahln/.
hidden place, qalxui7-slo.
hide, to, ‘p-, mElant-, qalxu-.
hiding-place, qalxa£yai7-slo.
high, haihaya£t, tsa7kulant, qaux,
qau7xan .
hill, tsk'in/tsi.
hind quarters, pila/tkwayu.
hit, to, mE(-, uie‘-, mEhi11-, niEk'Jin-.
on head, kus-.
with fist, hils-.
with knife, ts‘-.
with rock, niEk’ais-.
with stick, paxt!-, quxu-.
hoarse, to be, tsik- . . . uk°.
hold fast, to, nsq-.
hole, sa7ptxus, k'Yn'wa.
hole, having a, spa£t.
holes, full of, sa7pt!ist.
hook, to, qt !-.
hoop, tskoGtskolau.
hop, to, tsis-, tsins-.
horizon, la£.
horizontal position, to be in, tskx
horn, tsiya7liyu, k-aya7siyu.
horse, tawa£yu, t!awa7yu.
hot, to be, t!il-.
house, itsai7s.
how?, kwa£la‘, laa.
however, te7mlta.
huckleberries, lla7q!.
red, Lhk’in.
human being, hUtslEm.
hundred, sau7tistk‘em sauTist.
hungry, to feel, k'is'ki- . . . -u, k’aisk--
. . . -u.
hunt, to, pxamint-, tExu-.
hurriedly, ha7alqa.
hurt, to, tsxilt-, qainku-.
husband, si£t.
I, qan, qa7nhan, qaqa7n, qwo7nhan,
‘ xaqaha.
ice, Lk'hmis.
idea, tahnsa.
if, hakuhns, hak'Fmsis, s, sis, k'Fmsis.
ignorant, to be, tkwam-.
ill, to presage, yea‘-.
immediately, na/mk'itxu, qaiti7.
in, is.
in case, hak’Ums, hak’Umsis, sis,
k'ihnsis.
in this manner, UmstE.
in vain, haa/tsE.
increase, to, niEqamin-.
indeed, a7a, k*e7a.
Indian, hFtslEm.
indicate, to, tEsin-.
indignation, Lahsxam.
inhabitant, lEya7tsit.
inheritance, k*e7k’istxau.
FRACHTENRERG ]
ALSEA TEXTS AND MYTHS
295
inland, k'lels.
in order that, k'ai'I.
inquire, to, pxeltsus-.
inside, itsaEs, liatsiT, hatsi'lk11.
inside, to be, k'ilu-.
insist, to, tlxu-.
intercourse, to have, k‘u-.
interjections,
ana',
ee.
hEn.
ha/ana.
hehe'.
hen.
he.
hu.
invite, to, wahau‘-, waits-,
iron, tsk'ewEn.
island,
tspEutEsal.
it, qaYsE, qaqaYsE, qoYsE, xaqaYsE
January.
k'aYcdmirtaukdnk*.
jealous,
niElaY.
jeer, to,
timxum-.
jerk, to,
xp-.
jilt, to,
maqax-.
join, to,
mik‘ !-.
journey.
aval's.
j ourney,
to, ai-, x'u'lam-.
jump, to, tp-, tsis-.
July, mEtsa/mtxusk'ink*.
June, mEha/lk'atxusk'ink' .
just, hi'k'e.
just the same, l'o'tsu.
Kalapuya Indian, k* !e/tsit-s-hi/tslEm.
kettle, kala'xkala, k’iluwEyust!
kicK, to, stqu-.
kill, to, wil-, Lxamn-.-
kil ling-tool, Lxama'nivu.
kind of, hata'mE, mun/lii, tahnE.
kindle, to, tkEllts!-.
kingfisher, niEtsada£t‘.
kinnikinnic berries, mEk’Elhuti.
knee, haqa/nt!xus, k'iTau.
kneel, to, tsk'In£-.
knife, kwi'tu, k'Eyai, qanEnal.
knock senseless, to, qant‘u-.
knot (in hair), hiiin/kuis.
knot (in tree), t!ex, qwaYiaha.
know, to, mElan-, Lqetkx
ladder, k’aYcuhat!.
lair, tsk'Et!.
lake, k’ lida^pi, nqoYsEx.
lame, pitkwai'st, tsa'ntka^t, lik'a/yEst
lament, to, mi Ik- Is-, ain-.
land, to, k'!iq-, xku-.
close to shore, tilqu-.
land-otter, k'iluYJin.
landing, k‘ liqaEs.
landing-place, kdiqaEs.
large, adtuxt, haihaya£t, tsa/kulant.
large, to be, har-.
last possession, ta£yal.
last thing, ta£yal.
last year, ak,sqai/si.
later on, als, taYnni.
laugh, to, tsiqu-.
launch (canoe), to, ku-, qu-.
leader, mElana'stiyu.
leaf, kYe'pau.
leak, to, qait.u-.
lean, pxdYd, Lxwala'st.
leave, to, haqu-, k'ist-.
leave (canoe), to, xku-.
leave (shore), to. yikuku-.
left side, liak’aiYc-slo.
leg, siya£.
legend, qcVk’iyu.
lest, hu£tsk\
let, Laas.
liar, niEk'aEk’ist.
lick, to, halt!-,
lie, to, tsk*-, qal-.
lie alongside, to, simxu-.
face downward, pintq-.
faceup, tqwaixk’il- . . -auk*,
lift, to, tllLn-.
light, qe, qe'ya, qens.
light, Iku'xst.
light, to get, qal-, qe-.
light fire, to, loimn-.
lighten, to, ha£yan-, haya£n-.
lightning, hayafna.
like, hatahnE, mun/lii, taYnE, qahaYis
like, to, tqaialt-, kunt-.
likewise, ita£, xuna/has.
limb of tree, tsina'a.
lip, kxai7, qai£.
listen, to, tsku-.
little, ila£st, ila£tst.
little, a, xus, xuYi, xul, xiVlI.
little while, a, k-a£, k-anYsus.
live, to, its-,
liver, kd/pil.
load, tsula/qan, k'ilwEtu, qaYim.
lock of hair, kwiYcin.
log, paaYvun, kots.
long afterwards, IlellYs, ItowaE-slo
long ago, ai li^k* I, IlellYs, qamlYi.
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BUREAU OF AMERICAN ETHNOLOGY
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long time, qaa/tsE, qa/tsatis.
look, x'ilFdis.
look, to, han-, hain-, In-,
for, x'ilt-.
for food at low tide, qaiku-.
in, ilx-.
like, xal-.
on, halt-, Lhald-.
upward, tqu- . . . -uku.
looks, hadiain, lia/ldEmxus.
looks like, Ha7, ida7.
loosen, to, k'ikhi-.
lose, to, -mil'-,
lose hold of, to, tsliku-.
love, to, la/hi- .
lower, to, sui-.
lunch, midax, miLx.
mad, xa/lxas.
magic power, sadsxum.
make, to, tiutlhun-.
maker, tFwit!.
male being, qa/alt.
mamma, kos.
man, qa7alt.
many, mEqamUnt.
maple tree, udsin.
March, wa/sak'ink', ta/psk'ink', tskd7-
Itskolausrink'.
mark, tsa/mtsii.
mark, to, tEms-.
marks, ya/tst ! .
May, matsodmstxusk'ink * .
maybe, hin, liinhun/, liu£tsk\
me, qwon.
measure, tsimaFs.
measure, to, tsim-.
meat, hatsFlal.
medicine-man, padqa, ts!6wiya£tELl-slo.
meet, to, tink'-, qou-.
meeting, k'abtk'etis.
melt, silxu-.
menstruate, to, tk'ail-.
menstruation, mEtslaFqast.
mention, to, tk'in-.
mention name of dead relative, palau-.
mercy, to show, LEilk'- . . . -uishain£.
merely, tai£.
message, ildFs.
messenger, qsa7wa, laihin/su.
metal, tlilFs. •
middle, kuku, k'iFku.
middle, in the, lialiaFkwauk', k'uk11-
. . . -auk'.
middle, to be in, haiku- . . . -auk',
hiku- . . . -auk'.
mind, hain£, k'adtsu.
mink, pa7ap!.
mirror, hahFnau.
mischief, to do, xamk'ink'-.
misfortune, to have, mElilk'st- . . . -u
is hain£.
miss (mark), to, hll-.
mist, pilq ! , pila7q!.
moist, k'a£qst.
mole, niEkotalya£t‘.
money, kumtuFs, k'Fnwi.
monster, akin/.
month, oAun.
monthly courses, mEtslaFqast.
moon, 67xun.
more, liisx, sa'nxuk'e, k'edk'e, k'e'k'e.
moreover, ita£.
morning, Lqe7st, Lqehst.
mosquito, kwiyain/tu.
mother, li£.
motion, to set in, xetsu-.
motionless, adik'an.
motionless, to be, alk'-, alK'tu-.
mountain, tsk'in/tsi, Lowa/hayu.
mouse, niEidditu.
mouth, kxai, xamadiyu.
mouth of river, halFyu, haluwFyu,
haluwFkFk'sivu, k' !ila7hayu.
move, to, yaix-, aq-, tsinxu-, x'ilum-.
move up and down, to, hll-.
movement, x ' i 1 udnt xas xam .
moving, to begin, xetsu-.
much, niEqamidit, qamidrt.
muchly, mEqamFnta.
mud, lada.
mud cat, qalxaFsla.
multiply, to, niEqamin-.
munch, to, Lqopu-.
murderer, mELxamniya£t‘ , LxamnFyut.
murderous weapon, Lxamadiiyu.
muskrat, tsin/kEm.
mussels, hadto, IFwis.
my, a7sin, tE7sin, sin, kiFsin.
myth, qedriyu.
name, Lan, ladii.
name, to, tqelk'-.
narrate, to, al-.
narrative, qedriyu.
nasty, niEtsaditsinst, tsilhu£na.
navel, k'ipl.
near, aiiL.
near, to be, yuL-, yiil-.
necessarily, ta'axti, tsqwa.
neck, yadial.
needle, ya£qayu.
frachtenbekg]
ALSEA TEXTS AND MYTHS
297
neighbor, k'ina/xalt!, k'au, ku. k'fEwal.
nephew, tEma/mis.
Neetucca River, nidha/ltsu.
net, qa/xat!.
nevertheless, teTnlta, l'o'tsu, ltaa.
new, sul ta£st, saiVlt.
next day, aTigu.
next house, k’au, k‘u.
next year, qaEsi.
nice, maaETsit.
niece, tko'ts, sEpxan.
night, qamlEs, qe‘s, qen‘s.
night owl, ‘wa‘wa£.
nine, xamwa£, xamwa£lask' saiVtist.
ninety, xamwa£lask’e saiEtistirem sai'E-
tist.
no, iLiya£, wa£, wa£nah
no matter, la/xs.
noise, ilEdiyu, pEusxam.
noise, to make, piwisx-.
noisy, to be, piusx-, tsat-.
north, k-a/ku.
north wind, k’ama'siyu.
nose, tssEn, kusnu/nhay ust ! .
not, wa£na7, iLiya£.
nothing but, talk*.
November, k'a/txusk'inkv
now, mun/hu, xuna/, xuniE, Hts.
number, mEqamEntis.
oak, po/la.
object of work, tiwEtbwan.
obtain, to, tsis-, xunt-.
occasionally, is LxayaE-slo, is LxatowaE-
-slo.
ocean, ku7ku, k67ku, qaTos.
oclire, qa'skEim.
October, mEla/lq!atxusk,ink‘.
odor, qenx, qenxs, qexs-, qen/xas.
offer food, to, tipx-.
often, hauwEi..
old, niEha/it.
old man, mEhaTt.
older, qala/xstet.
oldest, qakExstet.
on, is.
on his part, xutssE*.
on my part, xutsaE
once, qaaEtsk'it.
once in a while, amEtsli.
once more, qalp-.
one, qaaEtsk'it, xam£.
one-eyed, tkaEiitist.
one side, on, hataTiakv
one-sided, lix'ya£t‘.
onlookers, Lha/ldit.
only, tai£.
open, to, wa‘-.
open (of anus), to, sa/xt!el-.
open (eyes), to, hain- . . . -u.
(mouth), to, ‘p-.
(play), to, lialq-.
opinion, mahaExasxam-auk' is hain£,
mahayaEs-auk' is hain£.
opposite, k'Eku.
orphan, mEk'aEnik'slau, lEqa£lqa/yau.
other, yaEtsxast, qahal-.
other end, at, k'Eku.
other side, k'in/hi.
other side, on, hak'aiEk'.
ouch! i, ii.
our, aEin, tElEn, kulEn, Tin, lin.
j our two ( inch .), a'stin, tF/stin, stin,
kiEstin.
our two ( excl .), ku'xan, xan.
outdoors, pEnEk\
outside, pEnEk’.
over, s‘aEx.
over, to go, qt-.
overpower, to, k!ii-.
overtake, to, qum-.
over there, k'im, k'Eku.
owl, day, la£mEsu, La£mEsu.
| own, yuxwEst.
oysters, k' !a/wixal.
pack, tsiila/qan, qiEam.
pack, to, Iqwaail-.
paddle, xwe'xwe, xwExwi.
paddle, to, niExai-.
paint, piExtsu, timsaEs, kwa£s.
paint, red, qa'skEim.
paint, to, tEms-, t!ims-.
pair, a, xeTk'tEmxt.
palm of hand, pil, pElauk*.
parent-in-law, makl.
part, to, ik'x-, ik'x-.
part of the body, ha'nak'al.
partially cut, IqayaEist.
particles:
amEstis, particle expressing indig¬
nation and anger.
in, ina, iLta, emphatic particle.
ha.
ha.
haEait.
hEtE, particle denoting surprise and
wonder.
ta, ta£, particle indicating surprise.
nEtsk'xat.
tsa£ti, particle expressing anger , won¬
der , and astonishment.
298
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
particles — contin tied.
tsa/msLi.
qa£, 'particle denoting uncertainty.
qwa.
xuts.
parting of hair, k’iwaUsEmx.
partisan, a, tsqaibwis.
partition, tsExai7.
pass by, to, Lixq-.
patch, a, k’u7watik”.
path, ya/xali£t!.
peck at, to, qalts-.
peek in, to, ilx-.
pelican, mElxamniya£t‘.
penis, k’eli7s.
people, hFtslEm, lEyahsit.
people below, klahnsLEm, kla7mtslEm,
perceive, to, hain-, LEais-.
perch, to, tskul-.
perchance, hu£tsk*, k*im£, k’imhaLr,
hin, hlnhun/.
perforation in ear, yEk’affs.
perform, to, hilku-.
perhaps, hin, hinhun/, hu£tsk‘, mantra,
irim£, k’imha£k’.
period, qa7tsatis.
permit, to, k’a‘-.
perpendicular position, to be in, qal-.
person, hUtsLEm.
pick, to, pkutsit-, Iqam-.
pick berries, to, ta£tsk’-.
pierce, to, kluit-, qlitu-.
pile, to, tu‘-.
pile up, to, kul£-.
pine tree, mola/xamiyu.
pipe, Ik !wa7an.
pitch, Lpa/k’ st ! , tqaulFts ! .
pitchwood, LpUk'st!.
pity, to have, LEik’- ... -u is haiI]£.
place, milhudaFs, le‘wi7.
place, to, palL-, pk’ !-, s£-, k’ilu-.
place between teeth, to, Ikums-.
place in front, to, quis-.
plan, tahnsa..
plate (wooden), nFqwayust!.
play, to, t!au-.
plaything, t !awa7yu .
please!, i, ait, hanhiFu, Laas.
plenty, qami7nt.
pluck, to, tsloqut-, tslimk’-, Itsimx-.
point out, to, tEsin-.
pole, la/quns.
poor, puwa£t.
pot, kala/xkala.
pouch, lami£ts.
pour, to, tu£-, tsput!-, qut-.
power, t]yu7xsiyu.
powerful, pilskwFst.
prairie, nxa/yats.
pray!, i, hanhu7u, Laas.
prefer, to, tqaialt-.
pregnant, mEqa7ait.
prepare, to, tiut!hun-, tsins-, ts!is-, qain<-.
prepared, to be, qainC-.
present, a, pFtsust!.
presently, tslits.
pretend, to, qa7halt.
pretty, aqaa£t, maai‘7tsit, ma7lukst,
mukwa7ntsint.
probably, hln, hinhun/.
proper names:
A7sin.
Ya7La.
‘Wai7dusk\
Pu‘7wik\
Maleffst.
Muxa/ment.
Texi7nk\
Terblsa.
SimtuUs.
S£u7ku.
Tsa7tstai£t!.
Ts!aam.
Kuta7miyu .
K’ilxa7mexk\
Qain7hausk\
Qtau7.
Ltowa/skv
property, la7tEqlal.
provisions, nu7nsumxt, niVnsumxtELi.
pull, to, txu-, t!xu-.
pull off, to, tsloqut-.
pull out, to, tslimk’-.
pulling tool, t !a7xust ! .
pursue, to, ustit-.
pursuer, Lau7stitut.
push, to, tsixut-, Lxuu-.
push aside, to, ppnhu-.
put, to, s‘-.
put into play, to, halq-.
put on, to, k’ts!-.
put together, to, mik’ !-, mk’ !-.
quahog, k’ewa£pa.
quake, to, Iqt-.
quickly, ha/alqa, Lui7kut.
quiet, a/lik’an.
quiet, to be, alk’tu-, ta£muqwa.
quiver, tsimFxla, ql7npa.
rabbit, niEyaFtsxaut, mEti7yutxaut!i.
raccoon, mEt!olu£t‘, qa7tsu.
FKACHTE NBERG ]
ALSEA TEXTS
race, LkiCkumkwaut.
race track, kumCEkwalit!.
rain, IkCxus, Lla'xus.
rain, to, x.lxus-, llxus-.
raise, to, lialsn-.
raise foot, to, kaikl-.
raise up, to, hat-,
rat, kan/ha.
rather, mun/lii, taliaC
raven, qwula'xt, qula'xt.
raw, to be, Epsin-.
reach, to, kul-.
reach out, to, tsila‘t-.
ready, to be, k'eaixts-, qain<-, qain‘-.
really, mEla'ntELi.
reason , kwal n , kwaLn .
receive, to, xunt-.
recently, hauwEi.
receptacle, ta/lkust!.
recognize, to, tisl-.
recover, to, xunt-.
red, pa'halt, piEhalt.
refuse, to, iL-, 11-.
refuse (marriage), to, miEqax-.
relative, tkinaEs.
relative (by marriage), ha/kumxus.
relative by marriage after death of person
whose marriage established relation¬
ship, tskwits.
remain, to, past-, lEmult !-.
remnant , pa/stuwEt ! .
repeatedly, k'Ets.
resemble, to, xal-.
reside, to, its-,
residence, itsaEs.
resident, lEya/tsit.
rest, to, hai‘-.
resting on posts, mEhElqtstlEmxt.
resting-place, tsk'Etb
return, ya/xau.
return, to, yals-, xam-.
reveal, to, k’im-.
revenge, to, lot-,
revolver, tsEtsk’ liyust!.
ride, to, tskuil-, tskuik1 !-.
ridge of mountains, tsEnEsu.
right away, audik', na/(yEm, na'mk'-
it xu, qaitE.
right side, tsaEhin.
ripe, tsisin/t.
river, na/tk*.
road, yiExalEt!, x- (Elam it!,
roast on spit, to, tiniitx-, qaxt-.
roasting stick, qwEmats.
robin, mEla/hatu.
AND MYTHS 299
rock, kul.
roll, to, qalp-.
roll eyes, to, si-.
roll up, to, qaup-.
roof, tsin/k'e.
rooter, tsqau'wis.
roots, LEqayu.
roots (dug up), waiEstlaus.
rope, t la'xust!, tsuwEx, qalE, iimElxwa.
roseate, sahiquk’e.
rotten, pEla/qt, pElqan.
round, iimEt.
rub, to, wusn-, tain-, xaipu-, Ipu-.
rudder, SLiya/k'iyu.
run, to, kumku-.
run away, to, yihu-, tsk'uit-, qal‘K--.
runner, mEkumku£t.(, mukumiEkwal-
ya£t‘.
running, LkiEkumkwaut .
sail, suwEtiyust!.
salalberries, Iqadqaut.
saliva, tsak*.
salmon, tsudaEs.
calico, hay£.
Chinook, mEqaiEtsqauts.
old, lke£ya£tiyu.
silverside, pEkiiEs.
steelhead, hunk !£, hun/k!.
trout, qlulEs.
salmon berries, lia£lCk‘a, matso'kus,
k'Epais.
Salmon River, sEsinqau.
salmon-trap, mExCn.
salt, qados.
sand, nEqiExamxt!.
sand beach, inaEs.
sapsucker, k-an/lits!.
satiated, to be, tinhu-.
satisfied, to be, tinhu-.
save, to, sawr-.
saw, iikaRiyu.
say, to, ilu-, iltist, list-, yas-, yal-,
mayEx-.
scalp, kwEk'in.
scare, to, iltu-.
scoop, to, qwanhut-.
score, to, hu-.
scorn, to, hahaw-.
scratch, to, kul-.
scream, to, tsqwas-.
screech-owl, yipa£yusla.
s'death!, pqanEsEx.
sea, qados.
sea-gull, k lagans.
300
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
sea-lion, mEhuin/kuistu, xahnni.
sea-otter, mEkuRnk11, maleRst.
seal, xa'mnl.
seal, fur, kuRpuna.
search, to, x’ilt-.
season, qa/tsatis.
secluded spot, qalxuR-slo.
second, qalpaExat, qoma£ts.
secrete, to, mElant-.
see, to, hain-, han-, LEais-.
see!, hal.
seemingly, qa'halt, 11a7.
seize, to, tsxul-, xilt !-, loqut-.
self, yu'xwis, tsaRslc !, xainkd
send, to, siLxu-, sik’ !xu-, qasu-.
separate, to, ik’x-.
separately, Rk’xa, xa'mk'e.
September, ta/psk’ink*.
septum, t!a7xus.
set, to (of sun), yikuku-.
seven, xeRk’laqaRst.
seventy, xe'Lk’laqaUstk’em sauRist.
sever, to, tsiq- . . . uku.
sexual appetite, to have, hitu- . . . -u
shadow, tsahna^iyu.
shake, to, hil-, tsinxu-.
head, aits--,
sharp, t!Ewa7qt.
she, qaRsE, qa qaRsE, qoRsE, xaqaRsE.
shell, xau'sxau.
shinny ball, pikpEnhau, qa/qalpau.
to play, pupEnhau-.
club, pa/xt!iyu.
game, piipEnhauyaUs, LprhpEnhaut.
-player, LpfbpEnhaut.
shirt, hats! iliy u, qa/qat!
shoot, to, tsk’ !-.
at target, qat£-.
at target with spears, tsIRsikhanau-,
tsiRsqau-.
shooting (constant), tsitsk- !a£yai/s.
shore, hak’ !eRsal, ku7ku.
shore, away from, ku7ku.
shore, on, k' lets,
short, IkwiiRrtsinst, lqainuRsaant.
short, to fall, mail-,
shot, tsk’ IRs, tsk’ laLs.
should, sis, s.
shoulder, IkwawIREm.
shoulder blade, Lpa7xLpax.
shout, to, liaha-, ‘wal‘-, tsqaus-, qalx-.
shouter, tsqauRvis, tsqauRvis.
shouting, ‘wala/, ‘waRliait!, piwiRns,
tsqaihwis, qalRx.
show, to, istik '-, fixu-, ptu-, pt!u-,
tEsin-, tsin-, k’im-, xat-, 161-.
shuffle, xat-.
shut, to, tims-, t!ams-, kims-.
eyes, tsqamn- . . . -auk1,
sick, to be, uqalt-, Iqad-.
sickness, LqalhRsxam, LqaldiyaRs.
sideways, hila£ts-sl6.
sign, tsaRntsu, yaRst ! .
signal, tsaRntsu.
Siletz River, naRk’itsLo.
similar, imstIR.
similarly, halaRsi, mun/lii.
since, mis, la/lta, laRtas.
sinew, hRqb
sing, to, tsiT-, k il£-.
singer, mEtsilha£t‘.
sink, to, sim, sik’ !-.
! sister, hu£l.
elder, sa£.
younger, qa/sint, qtim.
sister-in-law, temaRct, temxt.
sit, to, pil-, piltku-.
Siuslaw River, Kwas.
six, laqaRst.
sixty, laqaRstk'em sauRist.
size, haihaya£tis.
skate, huloRiulo.
skin, La7qusin.
skin, to, qlnp-, luu-.
skirt, laqs.
skunk, pa£lis, muxsuin/stu.
-cabbage, q!ayu£l.
sky, qaiRxan, la£.
slave, psayan/sal.
sleep, to, at.sk’-, atskwlxu-, tsinsu-.
sleepy, to feel, atskuyuxu- . . . ishai"£.
slide, to, siplu-, suw-, stihr-.
slime, nux.
slink, to, stink’-,
slip, to, suw - .
slouch, to, stink’-,
slow, ma/lk’st.
slowly, maRk’sta, Laa/mxa.
small, Ila£st, ila£tst.
small, to be, il-.
smart (of eyes), to, tsqais-.
smell, qen/xas, qenx, qenxs.
smell, to, ‘k’!-.
smelt, tsalx.
smoke, to ( tr .), Ik! wan-,
smoke, to ( intr .), xwens-.
smoke , xwe n/siy u .
smoke-hole , xwe n/siy ust ! .
smooth, La/xalt.
snag, paa/wrun.
snail, pa/lkun, mEmVxstii.
snake, k’ina/q.
FRACHTENBBBG]
ALSEA TEXTS AND MYTHS
301
sniff, to, halt-, hale It-.
snipe, tsa/los, xulpa£tsit!.
snore, to, lunq!u-.
snow, t!i7lxus.
so, tem.
so that, k’ai7!.
soft, Lof/kust.
sole, hul67hulo.
sole of foot, yun/salyust!.
solely, talk'.
some, Lxat.
somebody, u'k'eai, uk% qau.
someone, sqa7tit, qa/tit.
something, intsk'Es, ta7xtl, tEq, laa,
la/tEq, nl7i, nitskq
sometimes, Is ItowaE-slo, is LxayaE-slo,
Is LxatowaE-slo, Lxa.
somewhere, na, na£.
son, qwan, k‘Ila7.
son-in-law, mun.
song, tsiladia, tsilha7, k’illil7.
soon, k‘i7mll.
sore, a, miltqai7s.
sore, pi7lqan.
sorry, to be, tlamn- . . . -auk" Is hain£.
sound, ildl7s, Iltl7s, had.n£, pl7usxam.
sound, to, piusx-.
sound like metal, to, tlilis-.
sour, qsI7qsout.
south, k-u7ku.
south wind, xE7ltuxs, xe7Ltoxs.
spatter, t!ol-.
spawning-grounds, wait!,
speak, to, al-, mayEx-, ilu-, Ilu-, lit-,
list-, Iltist-, yEa-, yas-, yal-, yol-.
spear, pEsa7x, la/quns.
spear, to, msk* !in-, Lxwe-, lxu!-.
spearing-game, Lxwe7Lxwiyaut.
speech, ildi7s, Iltl7s, Ill7dlyu, yEaI7s,
yul, yol.
spill, to, tu‘-, tsput!-, tspui-, qut-.
spin tops, to, was-, Lxa7Lxayau-.
spinning top, a, wa7sa, Lxa7Lxauyau.
spinning top, game of, Lowa7sat, Lxa7s
Lxauyaut.
spirit, sun7lhak‘ !iyu.
spit, to, stustu-.
split, to, wuq-, tk il-, tsll-, ts!Il-, Lam-,
lam-.
spoil, to, qalnku-.
spoon, qa7wlyu, qau7wlyu.
spotted, tEkwa7nkust, ta7kutist.
spout, to, xup-.
spread, to, p‘-, latsx-.
spread, a, la7tsxa.
spruce, kuxwaa7tu.
squirrel, xalt!.
stab, to, ts‘-.
| stagger, to, tilqu-.
j stake, tsa/stuxs, xwa£yal7t!, Lqu7xwa.
! stake, to, Iquxu-, Lquxu-.
stand, to, plu-, squl-.
stand up, to, tkx
star, la7lt!.
! start, ayal7s, xatsuwl7s.
! start, to, xetsu-.
starting-point, qai7.
stay, to, Its-,
stay behind, to, lEmult!-.
steal, to, k'inst-.
stealthily, La7mxa.
steersman, kwin7‘ts!it.
stick, ko7xu, ku7xu, po^’pEk’t!,
ti7nExtsu.
stick, to, palL-.
in, tuklnu-.
out, istik -, Istik’-, ptu-, ptlu-, tsin-.
up, qunx-.
still, te7mlta, yu7xu.
stilt walking, tskwa/tskwahalaut.
stilts, tskwa/tskwahalaut.
stomach, qalo7na.
stone, k*!Il.
stoop, to, tskunt-, k’ !im-.
stop, to, alk’-, wll-, plu-, k’ea-.
store, talia7tall£t!.
storm, to, suslo-.
story, k'a7k'Ematu, qek’Iyu.
stout, ma7k’st.
straight, a7qa, tslal7qa, tslai7qast, ya/qa.
straighten out, to, tsliq-, tslalq-.
stream, na7tk‘.
strength, pilskwl£stis, qala£tis.
strike, to, mE1-, mEhIn-.
with rock, mEk’ais-.
with stick, paxt!-
string, tsk’exe7yu, pa/pEsxau.
strong, pilskwi£st.
sturgeon, niEqau7t.
submerge, si-, sl-.
-uch, imstl7t, hamstEt !
such a size!, liamstl£t!atis.
I such a thing, I7stEkwal.
suddenly, aml7ts!l, ha/alqa.
suit, to, laamx-, Laamx-.
suitable, xe7Lk\
summer, pl7tskumsk*.
sun, pl7tskum.
supernatural power, sun7lhak‘ !Iyu.
supply, to, tsls-.
surely, k’e7a.
surf, tiya7k’!Iyu, tsau'wlyu.
302
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
surface, hainaFs.
survive, to, past-, salsx-.
sur vi vor , pa/stuwl£t !
suspect, to, pauk’u-.
suspended, to be, qal-.
swallow, to, tku- . . . -uku.
swamp grass, tsaaFts.
swan (black), hahadu, halia/16.
(white), qon/qu.
sweat-house, kiFtupa, qa/nu.
sweat-lodge, qa/nu.
swell, to, p‘u-, quiF-.
swift, ha£pist, haa/lqa£st.
swiftness, ha£pistis.
swim, Lpilsu-, Itu-, Ltu-.
swim (of fish), to, xup-.
table, pEnuhisait!
tail (of fish), sa/qal, sa7qau.
(of quadrupeds), tsa/mtsu.
take, to, lipt-, loqut-.
along, spait-, txan-, Iqam-, Lqam-.
care of, halsn-.
off, yux-, yux-.
out, halq-.
the lead, Lin‘-.
up a game, qalm-.
talk, ildFs, IltFs, IlFdiyu, yEaFs, yul,.
yol.
talk, to, ild-, lit-, yol-, yul-.
tall, adtuxt, tsa'kulant.
tally, to, hu-.
tame, sEmFist.
target, qatea.
target for spears, tsFtsqau.
terget shooting, LqaUat.
tear, to, tsxuit-, Lxumt-, lxus-.
tears, kwilkwFt ! .
teetotaller, mEqfFthsalFsla.
telephone, ilFdiyu.
tell, to, al-, yEa-, yas-.
ten, safFtist.
terrible, hamstit!, xalxsa£st,
that is, as, tas, kus, kwas.
that much, hFtEqlns.
that one, ata7s, antu7u.
that there, antu7u.
the, as, tas, s, is, kus, kwas.
thee, nix.
then, mun7hu, tern.
there, k'im.
there!, hal.
therefore, is FmstE.
they, silku-, qahsiux, qohsiLx.
they two, qo7tsaux, qa7tsaux.
thick, mElaa/nt.
thigh, wu7lhals.
thimbleberry-bush, muu/lqayEm.
thin, px'i/nt, silo/kut, tsilrFxt, Lxwala7st.
things, lahEqlal.
think, to, ma‘- . . . -auk‘ is hain£, tx-
is hain£, t!x- Is hain£.
tliirsty, to be, k'ikau- . . . -u.
thirty, psFnk' lExk'em safFtist.
this, tas, kus.
this here, anhu/u.
this kind, hamstFt!
this my, a7sin.
this one, anhu/u, was.
this our, a7lin.
this our two, a7stin.
thou, nix, qanFx, xaqanFx.
thought, hain£, mahaFxasxam-auk- is
hain£, mahayaFs-auk' is hain£.
three, psinLx.
throw, to, pilts !-, tsx'ip-, Lxau-.
throw grace-sticks, to, xeld-.
throw into fire, to, t!F-.
throwing the dice, ItsafFtsuwaut.
thunder, yfFltsuxs.
thunderbird, yudtsuxs.
thus, FmstE.
thy, ham, xam, tEha/m, kuha/m, kuxahn.
tie, to, kink-, qinq-, kunk11-.
hair in a knot, huinku-.
to a string, tsipstxan-.
tide, LodiLin.
tight, to be, Liq-.
tightly, IFysqa.
timber, nnFkutsiyu.
timber, dead, k!uF.
tired, to be, qah-.
tired feeling, qalhFs.
to, is.
tobacco, k-Funsa.
tobacco-pouch, k'IyuIl7salyust!.
to-day, tas lits, tslFts.
toe, tsi/lxastum.
together, k'a7xk‘e.
toilet, pko/sxat ! .
token, tsa7mtsu.
to-morrow, a7ng‘I, ais a7ng'i.
tongue, stiladrayust!.
tools, tsimFxayu.
tooth, tlElid.
top, qaux.
top, to be on, tskuii-, tskuik- !-.
topple, to, tspuu-.
torch, qe.
torchlight, qe7ya.
FRACHTENBERG]
ALSEA TEXTS AND MYTHS
303
torn, tsxu'tit.
touch, to, yaq-, ‘k* !-, ])k-, pk*!-, x’ims-,
Itsimx-.
tough, pa/Lk’st.
tracks, yai/xal£t ! .
tradition, ka/k’Ematu, qe'k’iyu.
trail, ya/xali£t!.
trample, to, yu‘wat!il-.
trap, ta'tk’aii, tE'xva.
trap, to, tExu-.
travel, to, x’ulam-.
about, yuku-.
in water, tsqainu-.
tree, kots, ktYxu.
tremble, to, tsinxu-, tsainxu-.
tribe, milhudaEs.
tribesman, tkinai's, k’ina/xait!.
trick, to, k!u-.
trip, ayahs,
trousers, siya£yust ! .
trout, pEnUtsli.
truth, xeLk'Ei.
truth, to tell, xeuk-.
truthful, xe'Lk’.
try, to, tsim-.
tule reed, inUyu.
turn, xuna7, xuna/.
turn, to, t!I-.
turn back, to, yip-, xam-.
turn into, to, utx-.
turn over, to, k’i‘k’s-, lilxu-, k’iilxu-.
turn over on back, to, qaxt!-.
turns, to take, taxt-.
twelve, satirist tem-axa xeTk' .
twenty, tsum satirist,
twice, tsum, tslum, tsum.
twins, xe^k'tEmxt.
tvdst, to, yulx-.
two, xe'Lk’.
ugly, mEtsa/ntsinst, saa/nqa, saa/nqat,
qehixst.
ugljq to be, sanq-.
ulna, lower end of, kTwa/pa.
Umpqua, Tqulma£k\
uncle, maternal, t!aatsa, tats.
uncle, paternal, sipk'.
uncover, to, halq-.
under, qe'xan.
underneath, qe/xan.
understand, to, tsku-, LqetK:’-, Iqetk’-.
underworld, wUliyu.
unfasten, to, k’iklu-.
universe, le'wl7.
unleash, to, k’iklu-.
untie, to, k’iklu-, Lku-.
until, ais.
up, qaux, qaiTxan.
upon, is.
upright position, to be in, phi-, squl-.
upset, to, tspui-.
upside down, k’in/hi.
upstream, hato/qwiyu, to/qwis.
urge, to, tsuinxu-.
urinate, to, pkos-.
urine, pkos, pkus, lo'qwa.
usually, k’Ets, k’is.
utensils, tsimUxayu.
.
vainly, haa/tsE.
valuable, uiEayaUst.
’ various, itsxa£st, yai/tsxa£st, yaUtsxa£t.
variously, yaUtsxa.
velocfty, ha£pistis.
very, tsa£, tsaa/mE.
| very much, yaUx-auk’ is hain£, tsaa/niE,
tsa£, tsfUhUsxa.
verv well, k’eai'sa.
village, taha/tali£t ! , lEya/tsit.
vine maple, tk’le/lyEm.
vision, LhayahiiyaUs.
i visit, to, p!ex-.
i vomit, to, xwas-.
vulture, mUq!u.
vulva, spaU, xa/lxas.
wade, to, k’ih, k’iL-.
wagon, liun/qutxayu.
wail, to, ain-, ‘wal‘-, milk’is-.
wailing, ‘wala/, <wa/lhait£.
wait, to, hant!-, mant-.
wake suddenly, tsainxt-.
wake up, to, Lqu, Lqou-.
walk ahead, to, iin‘-.
around, tskwalial-, qwuP-.
behind, Lpunk!u-.
on stilts, tskwahal-.
in a circle, qalqu-.
to and from, limku-.
upstream, qoP-.
wall, le‘ why ust!.
war, iiEka'xus.
warfare, nEka/xus.
warm, to be, pilu-, tqulk'-.
watch, to, halt-, psank’tsu-, tai-, pqait-
xan-.
water, k’i'lu.
water receptacle, k’iluwUyust!.
waterfall, i/pstEx.
waves, kwixa/liyu.
304
BUREAU OF AMERICAN ETHNOLOGY
[BULL. 67
we, qahihaY, qa'nhal, qwohihaY, qwo7-
nhal .
we two ( incl .), qwohihast, qahihast.
we two ( excl .), qaYixan, qwohixan, xan.
wear, to, k'ts!-.
weasel, stkstsEmxt.
wedge, k-ila£, kuLak
weep, to, ain-, tqaiL-.
weight, k'ilwFtu, qsun/wis.
well, aaqa, xehiJre, xehdr.
well, to be, aq-.
well!, au.
west, ku/ku, ko/k11.
west wind , hako/k wiy u . ,
wet, k‘a£qst.
whale, madkuts, ma/lkwits, xa/mni.
what, nitsk*.
what?, intsk’Us, tEq, ta/xti, ni7i, nFtsk'E,
laa, la/tEq.
what!, haua/.
what kind, iltqa£t.
what manner, ilt,qa£t.
wheel, tskohtskolau.
when, ais, mis, namk*.
whence, qaik-, hak'nFk'eai, hanFk'eai.
whenever, namk-.
where, nak-, nak-, na/k-eai, na, na£, nik-,
na7k-eai.
while, a, qaa/tsE.
whine, to, hya£q-.
whip, yFptsiyu.
whip tops, to, Lxa/Lxauyau-.
whirl, to, nim-.
whisper, to, hiw-, hyu-, xais-.
white, kwa/xalt.
white, to be, pahal-, Lpaal-.
white man, an£un/s.
who, iFk'eai, uk-, was, qau, qaii/k-eai.
whole, hamstU, qauwa£.
wholly, a/mta.
why, pa/lEn, qailaa/.
wife, mukwa£sli, la/qs.
wild, xalxsa£st.
wildcat, yan/qn.
willow, tsqalFm.
win, to, tsas-.
wind, suwFt, xukllyu.
windfall, kuhaFs, k!ui/.
window, hahFnau.
wings, ta/ps.
winnings, tsa/stuxs.
Wellcome Library
for the History
and Understanding
of Medi cine
winter, silqwUs, qalahnskunk-, qala/
minsk’ink-.
wish, to, ai‘- . . . -u, huk'ts-, psul-
psuk-!-, tqaialt-.
with, is.
without, yfFxa.
without cause, muklwadnisla.
witness, to, halt-,
wobble, to, l£alal-.
wolf, mEp*xamintxe£t‘, qatsrdU.
woman, mEshaGsla, mukwa£sli, muk-
Wa£StELl.
woman in the woods, Lxalwa£na.
women, mahnkusli, tsa'sidu.
wood, kd7xu, ku7xu.
wood-chopper, pxiFya6^.
woodpecker, k-an£k-.
woods, mikkutsiyu.
word, ildFs, IltFs, yul, yol.
work , tiwFt ! £ wan .
work, to, tlut!hun-, tsimx-.
world, le‘wF.
would, k'Ets, k-is.
wound, miltqaFs, tfFnxtsiyu.
wound, to, miltq-, tsxilt-.
wrap, to, qaup-.
wren, kusu'sau.
wrestling, tsxwa'tsxwataut .
wrist, toklinaFs.
writhe, to, tslnp-.
wrong, lta7hanat.
wrongly, iLta/hana, Ita'hana.
Yahatc, ya7xaik-.
Yakwina , yaqo'n .
yard, tsimaFs.
ye, nFxapst, qanFxapst.
year, wulFs.
yell, qalFx.
yell, to, tsqaus-, qalx-.
yellow, pukwa7lt.
yellow-jacket, la£wus.
yes, a/a.
yesterday, ak’sa'ng’i.
yet, yiFxu.
you, nFxap, qanFxap.
young, hauwFit.
younger, niEnahet.
youngest, mEna/tem, xuma/tsit.
your two, pstin, tE'pstin, ku'pstin.
yours, pin, tEpFn, ku^in.
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