UNIVERSITY OF CALIFORNIA PUBLICATIONS IN AMERICAN ARCHAEOLOGY AND ETHNOLOGY Vol. 9, No. 1, pp. 1-235 February 19, 1910 YANA TEXTS BT EDWARD SAPIR TOGETHER WITH YANA MYTHS COLLECTED BY ROLAND B. DIXON BERKELEY THE UNIVERSITY PRESS UNIVERSITY OF CALIFORNIA PUBLICATIONS DEPARTMENT OF ANTHROPOLOGY The following publications dealing with archaeological and ethnological subjects issued under the direction of the Department of Anthropology are sent in exchange for the publi- cations of anthropological departments and museums, and for journals devoted to general anthropology or to archaeology and ethnology. They are for sale at the prices stated, which include postage or express charges. Exchanges should be directed to The Exchange Depart- ment, University Library, Berkeley, California, U. S. A. All orders and remittances should be addressed to the University Press. Price Vol. 1. 1. Life and Culture of the Hupa, by Pliny Earle Goddard. Pp. 1-88; plates 1-30. September, 1903 $1.25 2. Hupa Texts, by Pliny Earle Goddard. Pp. 89-368. March, 1904 3.00 Index, pp. 369-378. Vol. 2. 1. The Exploration of the Potter Creek Cave, by William J. Sinclair. Pp. 1-27; plates 1-14. April, 1904 40 2. The Languages of the Coast of California South of San Francisco, by A. L. Kroeber. Pp. 29-80, with a map. June, 1904 60 3. Types of Indian Culture in California, by A. L. Kroeber. Pp. 81-103. June, 1904 25 4. Basket Designs of the Indians of Northwestern California, by A. L. Kroeber. Pp. 105-164; plates 15-21. January, 1905 75 5. The Yokuts Language of South Central California, by A. L. Kroeber. Pp. 165-377. January, 1907 2.25 Index, pp. 379-393. Vol. 3. The Morphology of the Hupa Language, by Pliny Earle Goddard. 344 pp. June, 1905 3.50 Vol. 4. 1. The Earliest Historical Relations between Mexico and Japan, from original documents preserved in Spain and Japan, by Zelia Nuttall. Pp. 1-47. April, 1906 50 2. Contribution to the Physical Anthropology of California, based on col- lections in the Department of Anthropology of the University of California, and in the U. S. National Museum, by Ales Hrdlicka. Pp. 49-64, with 5 tables; plates 1-10, and map. June, 1906 75 3. The Shoshonean Dialects of California, by A. L. Kroeber. Pp. 65-166. February, 1907 1.50 4. Indian Myths from South Central California, by A. L. Kroeber. Pp. 167-250. May, 1907 75 5. The Washo Language of East Central California and Nevada, by A. L. Kroeber. Pp. 251-318. September, 1907 ., 75 6. The Religion of the Indians of California, by A. L. Kroeber. Pp. 319- 356. September, 1907 50 Index, pp. 357-374. Vol. 5. 1. The Phonology of the Hupa Language; Part I, The Individual Sounds, by Pliny Earle Goddard. Pp. 1-20, plates 1-8. March, 1907 35 2. Navaho Myths, Prayers and Songs, with Texts and Translations, by Washington Matthews, edited by Pliny Earle Goddard. Pp. 21-63. September, 1907 75 3. Kato Texts, by Pliny Earle Goddard. Pp. 65-238, plate 9. December, 1909 : 2.50 Vol. 6. 1. The Ethno-Geography of the Porno and Neighboring Indians, by Sam- uel Alfred Barrett. Pp. 1-332, maps 1-2. February, 1908 3.25 2. The Geography and Dialects of the Miwok Indians, by Samuel Alfred Barrett. Pp. 333-368, map 3. 3. On the Evidence of the Occupation of Certain Regions by the Miwok Indians, by A. L. Kroeber. Pp. 369-380. Nos. 2 and 3 in one cover. February, 1908 50 Index, pp. 381-400. Vol. 7. 1. The Emeryville Shellmound, by Max Uhle. Pp. 1-106, plates 1-12, with 38 text figures. June, 1907 1-25 2. Recent Investigations bearing upon the Question of the Occurrence of Neocene Man in the Auriferous Gravels of California, by William J. Sinclair. Pp. 107-130, plates 13-14. February, 1908 35 3. Porno Indian Basketry, by S. A. Barrett. Pp. 133-306, plates 15-30, 231 text figures. December, 1908 1.75 4. Shellmounds of the San Francisco Bay Region, by N. C. Nelson. Pp. 309-356, plates 32-34. December, 1909 .50 UNIVERSITY OF CALIFORNIA PUBLICATIONS IN AMERICAN ARCHAEOLOGY AND ETHNOLOGY VOLUME 9 FREDERIC WARD PUTNAM AND A. L. KROEBER EDITORS BERKELEY THE UNIVERSITY PRESS 1910-1911 51 I 5 /. 9 Cited as Univ. Calif. Publ. Am. Arch. Ethn. Bancroft Library 6074- CONTENTS NUMBER 1. Yana Texts, Edward Sapir, together with Yana Myths col- lected by Boland B. Dixon, pages 1-235. NUMBER 2. The Chumash and Costanoan Languages, A. L. Kroeber, pages 237-271. NUMBER 3. The Languages of the Coast of California North of San Francisco, A. L. Kroeber, pages 273-435, and map. UNIVERSITY OF CALIFORNIA PUBLICATIONS IN AMERICAN ARCHAEOLOGY AND ETHNOLOGY Vol. 9, No. 1, pp. 1-235 February 19, 1910 YANA TEXTS BY EDWAED SAPIE TOGETHER WITH YANA MYTHS COLLECTED BY ROLAND B. DIXON. CONTENTS. PAGE INTRODUCTORY REMARKS. Key to characters used 4 I. CENTRAL DIALECT (GaVd' c i). Myths. I. Flint Boy 6 n. The Theft of Fire and the Burning of the World 23 HI. The Visit of the Geese People to Mt. Shasta 35 iv. Bluejay's Journey to the Land of the Moon 50 v. The Creation of the Yana 74 vi. Origin of Sex, Hands, and Death 77 vn. Coyote and His Sister 93 vm. Coyote and His Mother-in-Law 109 IX. The Rolling Skull 115 II. NORTHERN DIALECT (Gon' e i). Myths. x. Coyote, Pine-Marten, and Loon 129 XI. The Drowning of Young Buzzard's Wife 137 xil. Coyote, Heron, and Lizard 142 xin. The Finding of Fire (from Curtin's "Creation Myths of Primitive America") 160 Narratives and Customs. xiv. Indian Medicine Men 174 xv. Marriage 181 xvi. A Lovers' Quarrel 183 xvii. Childbirth and Death 185 xvni. Death and Burial 188 xix. Betty Brown's Dream 195 xx. Spell said by a Girl desirous of Getting a Husband 197 xxi. Curse on People that wish one 111 198 xxii. Prayer on Sneezing 199 2 University of California Publications in Am. Arch, and Ethn. [Vol. 9 Supplementary Texts, collected by Dr. E. B. Dixon. xxm. The Boiling Skull 200 XXIV. Grizzly Bear and Deer 203 III. SUPPLEMENTARY YANA MYTHS, collected by Dr. E. B. Dixon. I. The Creation of Man 209 n. The Contest of Fox and Coyote 210 in. The Lost Brother 214 IV. The Flints and Grizzly Bears 216 v. < rihat e aina 221 vi. Fixing the Sun 223 VII. Woodpecker and Woodrat 224 vin. Eabbit Woman and Her Child 225 ix. Coyote and Eabbit Gamble 226 x. Gopher and Eabbit Gamble 227 XI. Coyote and the Stump 227 xil. Loon Woman 228 xiii. Pine Marten's Quest for Moon's Daughter 233 INTRODUCTORY REMARKS. The following myths were obtained in 1907 as part of the Ethnological and Archaeological Survey of California conducted by the Department of Anthropology of the University of Cali- fornia. Numbers i-ix were obtained in December near Red- ding, the county seat of Shasta county, numbers x-xxn were obtained in July and August between Round Mountain and Montgomery creek in the same county (see notes 3a and 202 of text). The two sets of texts represent two not very different but clearly distinct dialects, the Northern Yana (gari' e i) and the Central Yana (gat'a' e i), of which the former may be consid- ered more specialized phonetically. The territory formerly oc- cupied by these dialects may be denned as that part of Shasta county, California, that stretches south of Pit river from and including Montgomery creek, a southern affluent of that stream, west to a point on Pit river between Copper City and Woodman, then south to Woodman on Little Cow creek, along the eastern bank of that stream and Cow creek to the Sacramento river, southeast to Battle creek, east along, or some distance north of. Battle creek and North fork of Battle creek to the mountainous country southwest of the headwaters of Hat creek, and north- west back to Montgomery creek in a line that fell short of Crater 1910] Sapir : Yana Texts. 3 peak and Burney creek. Of this country only that small portion that lies northeast of Bullskin ridge, in other words the region of Montgomery and Cedar creeks, belonged to the Northern Yana or garl'i dialect. The territory defined above formed roughly the northern half of the country occupied by the whole Yanan stock. A third, now extinct and apparently rather diverg- ent, dialect was spoken in the region bounded by the Sacramento river, a line drawn from opposite Tehama east along Mill creek to and including Lassen peak, a line running northwest to the headwaters of Battle creek, and the valley of Battle creek west to the Sacramento. These boundaries are somewhat uncertain, it remaining doubtful whether the Yanas reached the Sacra- mento. The Yanas were surrounded by the Achoma'wi (Pit River Indians) to the north; the Achoma'wi, Hat Creek or Atsuge'wi Indians (of Shastan stock), and Northeast Maidu ("Big Meadows Indians") to the east; the Northwest Maidu to the south; and the Wintun to the west. Nothing has hitherto been published on the Yana language except a few notes in Dixon and Kroeber's "Native Languages of California"; 1 the authors place Yana in a morphological class by itself, it showing little or no grammatical resemblance to the Central Calif ornian type of languages (such as Maidu or Win- tun). Yana mythology has fared better. Pages 281-484 of Jeremiah Curtin's "Creation Myths of Primitive America" (Boston, 1903) consist of thirteen Yana myths, some of which are closely parallel forms of myths published in this volume. Unfortunately Curtin fails to give the names either of his informants or of the places at which the myths were procured ; it would have been desirable to have definite information on this point, as the Yana myths undoubtedly appeared in several dis- tinct forms (cf., e.g., Curtin's "Theft of Fire" with Sam Bat'- wi's version below). Information secured from my informants, Sam Bat'wi and Betty Brown, indicates that Curtin's material was derived partly at Round Mountain from the now dead chief Round Mountain Jack (Bui'yas-i), partly near Redding from an old Indian, since deceased, known as ' ' The Governor, ' ' for whom lAmer. Anthropologist, N. 8., V, 7, 12, 15. 4 University of California Publications in Am. Arch, and Ethn. [Vol. 9 Sam Bat'wi acted as interpreter. Notes on Yana myths obtained by Dr. Dixon are to be found in his "Northern Maidu." 2 The published Yana mythologic material is briefly summarized and discussed by Dr. Kroeber in "Myths of South Central Cali- fornia. ' ' 3 Thanks are due Mrs. Curtin and Little, Brown and Company for permission to reprint in this volume Curtin 's myth of "The Theft of Fire, ' ' an Indian translation of which was secured from Betty Brown. Thanks are also due to Dr. R. B. Dixon for kindly consenting to have his manuscript Yana material incorporated with my own ; this material was collected for the American Mu- seum of Natural History in the late fall and early winter of 1900, partly from Sam Bat' wl and partly from Round Mountain Jack. KEY TO CHARACTERS USED. Vowels: a short as in Ger. Mann. a long as in Ger. Bahn. e short and open as in Eug. met. long and open as in Fr. fete, approximately as in Eng. there, but without final "r vanish." i short and open as in Eng. it. I close as in Eng. eat. Not necessarily long unless accented. short and open as in Ger. dort. 6 long and open as in Eng. saw. u short and open as in Eng. put. u close as in Eng. spoon. Generally long. e close as in Fr. ete, and 6 close as in Fr. chapeau, are not true Yana sounds and of very doubtful occurrence, a as in Eng. hat. Of rare occurrence, ii approximately like short and open Ger. u in Miitze. Barely occurs as variant of yu. Superior vowels ( a , *, u , rarely and ) are whispered and accompanied by aspiration of preceding consonant. Less frequently syllables consisting of voiced consonant and vowel are written superior to indicate whispering, e.g., ya , ". Diphthongs: ai as in Eng. night. Apt to split up into a-i. au as in Eng. house. Apt to split up into a-u. 01 (of rare occurrence), ui, and ui, are o+i, u+i, and u-f-I. 2 Bull. Am. Mus. Nat. Hist., XVII, 339, 340, 342. s Univ. Calif. Publ. Am. Arch. Ethn., IV, 148-9. 1910] Sapir: Yana Texts. Consonants: b, d, dj, g with considerably less sonancy than corresponding Eng. con- sonants (dj = Eng. j in judge); best considered as intermediate between surds and sonants. p, t, tc (or ts-), k unaspirated surds (tc = Eng. ch in church). These are of secondary origin. p', t', tc' (orts<), k< distinctly aspirated surds. p!, t!, tc! (orts. !),k! " fortis " in articulation. Pronounced with sud- den release of tongue and accompanying stricture of glottis. Distinct from, though similar to, p e , t , , k e . w as in Eng. wine. w unvoiced w, approximately as in Eng. what. Occurs only as syllabic final. c, s as in Eng. ship and sip respectively. These are variants of s- acoustically midway between them and which also occurs as second member of affricative ts-. t 1 ' t with slight S'-affection following. Sometimes heard as variant of t' before dj. j as in Eng. azure or, better, acoustically midway between z and j (in Fr. jour). It practically never occurs except as second member of affricative dj. 1, m, n as in English. I, m, n unvoiced 1, m, and n. These occur generally before e (glottal stop). r pronounced with tip of tongue and rather weakly trilled, so as fre- quently to sound like sonant d. r unvoiced r with fairly strong aspiration. It goes back etymologically to r (sonant d). r t', r t' differing from ordinary t e , t' by peculiar voiceless-r quality of dental surd ( r f seems often to be acoustic variant of r). They are related to ordinary dental surds as r (sonant d) is to ordi- nary d. h, x as in Ger. Hand and Dach, except that x is considerably weaker than Ger. guttural spirant ch. They are variants of one sound. y as in Eng. yes. x' as in Ger. ich. Barely heard as variant of whispered y. e glottal stop, produced by complete stricture of glottis. aspiration of preceding consonant or vowel. Before initial vowels it denotes very weak aspiration ('!-, e.g., is apt to be heard now as I-, now as hi-). w very weak w-attack of initial u, u, o, or 6. One often doubts whether he hears, e.g., ' 6- or *6-. B indicates nasalization of preceding vowel. Found only in interjec- tions. ' stressed vowel. secondarily stressed vowel. + denotes prolongation of preceding consonant or vowel. - sometimes placed between vowels to show that they are to be separ- ately pronounced. ( ) enclose words not in Indian text. NOTE. Doubled -11-, -nn-, -mm- should be pronounced as 1+1, n+n, m+m; they are in no case equivalent to -1-, -n-, -m-. Distinguish carefully also between -td- and -t' d-, and correspondingly for other stops. Final con- sonants should be pronounced with vowel of following word ; e.g., p' ad a'idja is to be syllabified p'a-da'i-dja. University of California Publications in Am. Arch, and Ethn. [Vol. 9 I. CENTRAL DIALECT (GaPa'ty. iia I. FLINT BOY. rnaus-i de'tc' it e ayauna dji mo'maiyauna I shall be | commencing | the (my) | myth. 2 ya'n*!' aitc ha'ga djo'djanu x dak lit^a'umuts-iw^' aits- They lived | the | Flint (people) | at Dj6'djanu\ | They quarreled with them | the ha'ga gi tVn e na '(AbaM'e ma't !adjuwa 3b haga- Flint (people) | to | Grizzly-bear (people). | They caused to go up [ sweat-house | Flint people living together. 4 ya'mteliwi ba'irum'djaw^' aits- ha'ga k'u'du e a e ni They used to go to hunt deer | the | Flint (people), | not come back home da'umu e i 3c w u'mw e t' aitc t'eVna gi ha'ga o'm e dji be four. | They lay in wait for them | the | Grizzly -bears | to | Flint (people), | kill them 6 aits- t'e'wma gi ha'ga 'a'nplannam^' aits- haga'- the | Grizzly -bears | to | Flint (people). | They were very many | the | Flint people living together, yamtcliwi mits-Ima'tladjuwain^i dima'n e aik' u k' they had sweat-house. | Suddenly they | not come back home, sa The nine gat's/*! myths here given were obtained in December, 1907, just north of and across the Sacramento river from Redding, Shasta County. The informant was Sam Bat'wi, one of the four or five Indians still left that have a speaking knowledge of this dialect and probably the only one that is at all acquainted with the mythology. His original dia- lect was the now extinct Southern Yana, spoken south of Battle creek, but having early in life moved north to the Cow creek country in the neighborhood of the present hamlet of Millville, he learned to use the Central or gat*a' e i dialect (called gat*d"a by the Northern Yana of Mont- gomery creek and Bound Mountain) and seems now unable to make fluent use of his former dialect. The Central and Northern Yana texts not only supplement each other in regard to dialect, but also serve to illustrate the differences be- tween the men's and women's forms of the language (except that of course in conversational passages the use of sex forms depends upon the circumstances of the case women under all circumstances and men in speaking to women use the female, men in speaking to men use the male forms). However, Sam had a tendency to slip into the use of female forms, probably owing to the fact that he had been for a long time accus- tomed to use his language chiefly in talking to his wife, who had died but a short time before these texts were dictated. When his attention was called to these lapses, he admitted the charge, and jocosely explained them as due to a too frequent dreaming and thinking about women. &*>ma't!adjuwa and I'gunna are gat'a /e i, wa'V guruwa is gari' i for sweat- house. 1910] Sapir: Tana Texts. 7 o'mdjiba e aits- t'eVna gi ha'ga dima'naigunt' kill them all | the | Grizzly-bears | to | Flint (people). | Then was ba'itxigu e i x4 djuklunaVt' aigi e l'gunna k!una'marima- 2 come back home just one. | She was sitting | in the | sweat-house | being-old-woman person mauya* giwulu^ 5 djuwa'lk!aimari c mi v dat e et' iwi'k' ia x inside, | Rock Woman | children, it is said, hers aigits- hagaya'mtc !iwi k'u'txi* 4 ai bai e i N blmaVt' 4 to the | Flint people living together. | Not come back home | they | deer having been hunted. | It was indeed am e djl'bas-iwaa o'm e djiba e aits- tVncna they are all killed, | kill them all | the | Grizzly-bears. aits- kluna'marifmimauyiT ml^a'ndiw^' i hehe' e biri'ga- 6 The | being-old-woman person | she now wept. | "Hehe' I Where pray might they be dak! Ue t'u'bamiri* 6 mi e i x dairi k!una'mari e mi 'owa'it'- ;ill do thereto?" | weep | that | old woman, | wait for them to come back home. k'i e i r o'm e djiba e a tVwna gi ha'ga miya'u e andi N ai 8 Kill all of them | Grizzly-bears | to | Flint (people). | Now weeping | she k!una'rnari e mi djuk!una>aigun e t' ba'igumauna am'dj!'- old woman | she stayed home by herself | being one | all of hers having been killed bayauk' iwaa x da't't'iwT djo'duVt'e dltfelu djaga'n- 10 children. | She had hanging | quivers; I many were hanging close together djamtc!int'i dji di'tH'elu sawa r raan'ni^ ga'la'yau- the | quivers, | arrows, | bows. | Now crying andi x k!una'madi e mip!aM e ha > ba'it !unaigunt' i ba'igumauna 12 old woman of long ago | she was one all alone [ being one Flint (person). as- 7 k'us-it<6 dila'u e t'fn^T gaduni'ndiyauna^ ma'nmi 14 I "I shall not | die," | he said, | leaving word behind. [ Bow gaibu'tc!bama'nm djobi'lt'e aigitc il'o'rp' aigidja^ coarse-sinewed bow | he hung up | at the | up on south side | there, ga e la'yauna k' 'e'm'djayauna djukluna'yauna aigi Iwulu* 16 she crying | her | going on weeping [ sitting | at the | inside raa't!adjuwa r datc f wu'l aits- t'eVna gi i'gunna sweat-house. | Look into house | the | Grizzly-bears | at | sweat-house. * -txi- was, perhaps incorrectly, heard for t' u fci-. 8 = ^t twuZu\ In Southern Yana, now extinct, these two words would be: &"rijt/ e 'It is rather doubtful if this word, meaning "if (it is)," properly be- longs here. 8 University of California Publications in Am. Arch, and Ethn. [Vol. 9 yuwnna'ldis-indj tcla'ha iwa'llarp'* as-indj dila'u el "I spit down on ground | spittle | on south side on ground. | If I | die 2 mmi'np' aumagat' t'u e a'ina badu't laps-it! 6 dji tcla'x pray look at it, | grandmother! | I shall come to life again | the (my) | spittle. mini'np' aumagat' e mini'np' aumagat' c rt'au basT'k'i t'u'- Pray look at it! | Pray look at it!" | In middle | when it was night | she did so 4 e andiw e t' mini'nuwau el k'u'w t { aitc is-i'wi gi' I'gun' to look at it. | Not were | the | men | at | sweat-house mabaya'uwa mo'bayaun aits- tV% e na a'tc!al e aits-' all having been eaten up, | eating them all up | the | Grizzly-bears. | Put pitch on herself | the 6 k!una / madi e mi v tc!al e a^ dima'naigiw e t' aya'p!a e a tc!aha r old woman | pitch. | Suddenly it was | bawl out | spittle, badu't!awnt'i x ba'imauya^ I't'a'u basi'k'i biri'm e ah it came to life again | being-one person | in middle | when it was night. | "Where is it?" 8 t'mn'i* am'bih aits- da'tT Una' una' t'm e tT she said, | "who is | the | child t" | "Una'! | Una'!" | it said. bimaVt' be badu't!ap e andi e i N ai tc!aha e a v wa'k!balt' It was indeed | be he who | already come to life again | it | spittle. | She arose 10 ai k!una'mari e ini du'inmanabal e t' i gi da/t'i^ 'e'mul- she | old woman. | She took him up in her arms | to | boy, | she wrapped him up ai ga'ninna^ p'o'djatt^e ai kluma'mari- it | blanket. | She washed him | she j being-old-woman person 12 8 baga'ngumauna ga'ibutc!- quiver, | bow | it was so in length | being short | coarse-sinewed bow p'ama'nmi da'mts-amaun aits- man^m* maus-i djidja'- l<> being ugly | the [ bow. | "I shall be | shooting yau gi s-a'w djubi'l c ayau k'u'sindj mail m'yus-ayau at | arrows | shooting around in play. | I am not | about to me | going far off." wo' wo' wo' t'lVtV 'awoVt'e e aigidje' 12 "Yes, | yes, | yes," | she said. | She believed him | to that. ' eeyu'ndaw^' i % gi manni x 'e'baw'tT ' e'g' an e t' k' i man- He pulled it out (from quiver) | to | bow. | He stretched it, | he broke his | bow. nr 'e-f t'iVt'i'' k'uma'uwar Ts 'e'ga'nt'k'i ma'nni 14 "H61" | he said, | "he was not being | man." | He broke his | bow. dje'djarawrt'i ' e'bat' imaiw^' t!ui'man mo's-e e were killed | deer. | They went to satch salmon. | They went to get sunflower seeds I the | women. | They cooked it aidj ya'na gi ba'na k'u ma's-i ai ba'na we'du- 4 the | people | to | deer, | not | it became cooked | it | deer-meat. | They fetched it back home e an e aitc ya'na gi da'ci mo's^a gi e auna k'u the | people | to | salmon. | They cooked it | at | fire, | not 3* As thunder. 24 University of California Publications in Am. Arch, and Ethn. [Vol. 9 ma's-i e i mo't!s-uigu e i 35 gi da's-i gi ba'na yo'k!a'l e it became cooked. | They ate it raw | to | salmon | to | deer meat. | They browned them 2 aitc phi'diwi gi ga'ma k'u ma's-i* hehe' e 'is-i'wi the | women | to | sunflower seeds, | not | they became done. | "Hehe e I" | men t*l'n f t* k'us-indj k!u'ndju e a gi e a'una k !a' wl' andi- they said. | "I not | like it | to | fire. | I am now tired 4 s-indja dji mu'it!suiguyau gi ba'na hehe' c au e a'mmak! the my | eating raw | to | deer meat. | Hehe ! | Fire nearly perchance aitc Idji'lla auk! a'itc' itc' i't e hauna igl'launa auk! the | round about here. | Fire perchance | there | off east | east over mountains, | fire perchance 6 a'itc' dja'urp'a auk! a'itc' Itc'i'w e m'dji auk! a'itc' there | south, | fire perchance | there | off west, | fire perchance | there dja'udjanna gada'mtclindw^ aitc ya'na 'i'nha e nig north." | They came together to talk in council | the | people. | "Let us look for it 8 aidji e auna t'l'n^i^ ba'wisayaubanauma bas-I'waldiyau- that | fire!" | they said. | "It being dark every time | it being now night after sun- down e andi nlla'udjamk!ara e wa c dja'irimagar aidj dji'gal go ahead north up on mountain I | be on top of mountain | the | mountain!" 10 ba'igumauyana a'ha tTw^' Being-one person | "Yes!" | he said. ba'wis-ayaubanauma bas-i'yau e andi djuk!un e a' c anditt e t' ai It being dark every time | it being already night | he now stayed there | he 12 ba'igumauya ' i's'i mauya r mini'nhauw t' ai djuk!una'ha being-one person | being-male person. | He looked east | he | who stayed there, k'u'w^' aitc a'una gi dja'uhauna k'u'wt' diwa'ip!a e not was | the | fire | at | east, | not was | be visible 14 aitc a'una imni'n'djam e t'i N k'u'nt' aitc a'una gi the | fire. | He looked north, | not was | the | fire | at dja'udjanna mini'nm'dji* k'u' e aitc' a'una k'u de'- north. | He looked west, | not was | the | fire, | not | seeing 16 waiyau gi c a'una mini'nt' p' a c t'u'?i e t a'igidja e a'una to I fire. | He looked south. | It did so | there | fire, wamu'baM gi dja'urp'a miltcIp'i'tbalH' aitc' a'una light went up | at | south, | it streamed up in sparks | the | fire 18 diwa'iyau e andiwa e a r tc!umma'un aitc a'una gi dja'u- it being now seen. | Being good | the | fire | at [ south Or mu'it !s-uigu c i. 1910] Sapir: Yana Texts. 25 rp'a mitcliwa'ldinct'i nidu'wanandm^' 36 ba'igumauya it was down on ground. | Now he arrived back home | being-one person. aitc ya'damtc!i e i de'waisindj gi a'una tT e t' 2 They were many | the | people dwelling together. | "I have seen | to | fire," he said. a' biri'mat'k'i e a biri'mah aitc a'un* dja'urp'a p'a'- "Indeed! | where is it? | Where is | the | fire?" | "South. | It is far distant." us-as-i we'saduha nigi N wo' a'mbih aitc mi'ldjawa 4 "Let us go to steal HI" | "Yes! | Who is | the | one that runs?" a'i e nidja be'ma e nindj mi'ldja e a a'mbimah aitc mi'ldja- "II | It is I who have always been | run." | "Who is | the | one that also runs!" t'imaiwa a'i e nidja u'mitc.'I'gumauna mi'ldjas-i x biri' e - 6 "I!" | Being two together | runners. | "Where is it maha dje'yauna 37 ' aha'limilla biri'maha dje'yauna 37 (your) name?" | "Fox." | "Where is it | (your) name?" 'a'iwi e auna wo" tc!up e a'ndis'i N 8 " < A'iwi e auna." | "Yes I | it is good now." 'u" nis-a' e andm e t' djima'nguw^' aitc' ya'na nidji'l- Welll | they went off, | they were just five | the | people. | They walked around it e andin e t' gi ya'damtc !iri e mauna biri'm e ah aidj nimi'- 10 at | place of living together. | "Where is | the | our going thereto? rinig 1 nit' p' a'ha^ig ai iri'k!u ni't'p'a e gi e i'rik!u Let us go south | it | underground." | They went south | at | under ground djima'nmauya ni't' p' andmt' basi'k'ia N ni'tp' ayauant' ' 12 being-five persons. | Now they went south | when it was night; | going south now ni' e ba'l*t' aigi klu'wiha 38 s-a'ms-iw^ ai me'tcli 'i^bal^t' they came up from ground | at it | Battle Creek. | He was sleeping | he | Coyote, | he arose ai me'tcli na' biri^mak' aik' nibami'riw aitc' 14 he | Coyote. | "Hoi | Where is their | their | that all are going thereto | the ya'na a'hl t'lVt' ai ya aidja gaya'wauyau aigi people?" | "I do not know," | they said | they | people | there ) speaking to him | to him me'tcli me'tcli gaya'wau e gi k!aina gaya'wau e gi 16 Coyote. | Coyote | he spoke to him | to | rock, | he spoke to him | to ma'mauna gaya'wau* gi wo'wi na' mauma'dja* klaina' cooking basket, | he spoke to him | to | house. | "Ho! | Tell me, | rock I se - w . i 8 merely a glide between -u- and -a-. The word is to be syllabified ni-du-(w)an-an-diu f t* ; nidu' e an e andin f t* would be normally expected. 87 Yana idiom requires the use of "where?" instead of "what?" in asking one for his name. 88 = "Medicine-man water (or stream)" (klu'wi "medicine-man" + ha- "water"). 26 University of California Publications in Am. Arch, and Ethn. [Vol. 9 biri /e inak' . aik' nibami'riwa a'hl fiVt' aitc' kla'ina Where is their | their | that all are going to?" | "I do not know," | he said | the | rock, 2 wo'wi do'klalyauna biri'mak' aik' nibami'riwa ba'i- house. | Brush for sifting acorn-flour: | "Where is their | their | that all are going to?" | "They have all gone to hunt deer." baroha 'e'-(- atc'I'ma k'uwar aik' t'i'waumai e a'i- "H6I . What | was not | their | telling wherefore to | to me?" 4 k'indj mha'uandiw e t' aitc' me'tcli ni'tp' andm e t' gi Now he went east | the | Coyote. | They had gone south | to dja'urp'a p'a'us-amaun aidji djima'nmauyiT nidji'H' south | being far distant | those | being-five persons. | He went around 6 aitc' me'tc! aigitc ya'damtc!iri e mauna k'u de'waiyau the | Coyote | at the | place of living together | not | seeing gi la'll ai me'tc! 1 yo'gaip!aw e t' ai me'tcli gi k'e'- at | feet | he | Coyote. | He asked | he | Coyote | to | acorn mortar: 8 mawma k'e'manyi 39 biri' e mak' aik' nibami'riwa dji- "Acorn mortar I | Where is their | their | that all are going thereto | being-five per- sons?" ma'nmauya niba'tp'ax a' 'aha' mi'ldjandm^t' ai "They all went south." | "Sol | yes!" | Now he ran | he 10 me'tcli ba'i'tp' ayau e andi de'waiandinft' ai me'tcli Coyote | now running south after them. | Now he found | he | Coyote gi la'lk'i^ bal'tp' ayaua^nt' l nimi'rindi?i e t' p'a'u- at | their feet | now running south after them. | They had gone that far | being far distant 12 s-amauna djima'nmauya x ' e'gaip !aw e t' ai me'tc !i gi being-five persons. | He caught up with them | he | Coyote | at djima'nmauya 'a-f- 40 batc!i"din e t'e ai me'tcli wamga- being-flve persons. | "Hal" | he shouted | he | Coyote, | "pray wait for me!" H rawi'dja e mininduli'H' djima'nmauya 6 41 ni e i'm'djawar They turned to look back | being-five persons: | "O! | he has been coming behind a'itc* me'tc !i x ni'tp' ayauant' * djima'nmauya^ lyu'ik'i 6 the | Coyote." | Now going south | being-five persons | when it was day 16 basl'k'i* m e i'k'i ai me'tcli tu ' U2 t*i'n*V ai me'tcli when it was night, | he came following | he | Coyote. | "Huh!" | he said | he | Coyote. k!a t wi's-indja v 'e' t'I'?i e t' me'tcli ate' I'mawara^ nak u- "I am tired out. | HSI" he said | Coyote, | "what was it | that you (pi.) did not a Note fern, vocative in -(y)l, Acorn Mortar being thought of as woman. If considered male, it would have been addressed fc' c'man c nd^ ; cf. k.'aina' above. 5G malwilmari e mi v di' dja'myauant' round tule basket cap | she wore it | Meadow Lark Woman | now moving north in dance. djak'ulu'lu r tp'a c ai la'lagi k' djarl'yauandi mitcl'di'l- 4 They filed in long line dancing from south | they | Geese | their | now dancing. | Every one had wings s-ibanaum aik' la'lagi mo'yaubanauma 57 ba'i e k'u they | Geese | every sort of animal. | He was one | not mite Idi'ls-iyaun ai me'tcli di'bu'and ai metcli 'e'lau- 6 having wings | he | Coyote, | he now moved first in dance | he | Coyote] now singing. yauandi djak'ulu'lurp'a 6 aitc ya'na k' djari'yauna They filed in long line dancing from south | the | people | their | dancing dja'dja'miyauandi V V V V 68 t'i'andiw e t t aitc ya'na 8 now dancing to north on ground. | "Heh, heh, heh, heh," | they now said | the | people. di e ba'l c andi e gi i't'tc' a dibaba'l 6 aitc ya'banauma Now they moved right up | at | up in air, | they all moved up | the | every person, di'dja'm e andi e gi c i't'tc' a 10 they now moved north | at | up in air. mini'nt'dja* ai metcli ba'igu* ai metcli djarl'- He looked up in air | he | Coyote, | he was one | he | Coyote | dancing yauna gi bi'wimadu diba'idi* ai metcli di' dja'mandi 6 12 at | earth place. | They all moved off leaving him behind | he | Coyote, | they now moved north gi c i't'dja atc'fmah adju t'u' c nuga t'l'wt' ai metcli at | up in air. | "What is | the (your) | your (pi.) doing?" | he said | he | Coyote diba'idiyauwa gawa'u c djayauna di'dja'myauand ai la'lagi 14 having been left behind by all | talking up in air to them | now moving north | they | Geese. dima'n e ai k'u dja'ri 6 ai metcli mi'ldjandi e ba'dja'm* Suddenly he was | not | dance | he | Coyote. | Now he ran, | he hastened north ai metcli bara'wim'djVa gi ya'na bawi'ls-a 6 ai ie he | Coyote, | he came running to one side of them | at | people, j He ran across it | he SB p f e'lului* a "to wear tule basket cap" is derived from p f il e o'lu just as k!o'*de f a "to wear net-cap" is derived from fc/o'di "net-cap." The phrase in the text has the same ring about it that "to dream a dream, dance a danee, live a life" have in English. "She basket-capped her basket-cap" would be a literal, if clumsy, rendering. "Lit., "every sort of food (mo'yauna)." 58 This is the sound supposed to be made by geese migrating. 42 University of California Publications in Am. Arch, and Ethn. [Vol. 9 metc!i gi da/ha 50 ba'ruyau gi dji'gal ba'tdjayau gi Coyote | at | river | running down | at | mountains | running up | at 2 dji'gal al e ala'i t'i'mp!aa mi'tclumau k' ga'du dji- mountains. | Ugly | he looked | being bruised | his | legs, | it flowed out tc'i't 6 aitc wa'tdu 60 mat e ga'dja e aik' lalla mi'klau- the | blood, | they were swollen | his | feet, | being cut 4 maun aik' ga'du gi kla'ina mi'tclumau k' ga'du his | legs | at | rocks, | being scratched | his | legs gi ma'ltc'i ba e i'wadjuyauand ai metcli mi'ldjamau- at | brush | now running after them from south | he | Coyote | running merely now. 6 ha't e gundi di e a'n e andiw c t' ai la'Zagi gi wa'galu' hagaklaimu- Now they arrived moving in dance | they | Geese | at | Mt. Shasta | Flint Rock Chief 8 djaupla gi ma'tladjuwa djadji'l e andi e gi ma'tladjuwa at | sweat-house. | Now they danced around it on ground | at | sweat-house. k'u'k'i* ai me'tc!iha x bima'n^ dila'us- 'i'djaya'un* Not came | he | former Coyote, | truly he was | dead | being tired 10 k!unmiyauya'un a didji'l e andmt< ai dja'urp'aya djidji'l- being hungry. | Now they moved around in dance | they | south people | going in circle with one another, mitcliyauna ba'wis-ak'i 6 'o'maidjago 6 djari'yauna ga'tclan- When it was dark | they ceased | dancing. | Now he spoke out 12 e andi e61 hagakla'imudjaupla 'iwa'iwi e i e i'na yu' e a e gi Flint Rock Chief. | "Get wood, all of you, | wood! | Make fire | at ma'tladjuwa niwu'ls-i 6 aitc ya'na niwu'l e andi c aitc sweat-house. | They will enter | the | people." | Now they entered | the 14 dja'urp'aya ban e i'ram c ai ya'na gi e i'gunna niram- south people, | they were chuck full | they | people | at | sweat-house. | "Let us go outside I hamigi' yu e hanig ira'mi basi'yauandi ' I'tc !aup !as-i 'I'- Let us make fire | outside | it being already night I | It is crowded, | they are crowded 16 tclaus- aitc ya'na t'lVt' aitc mudja'upla gaya'yauna the | people," | he said | the | chief | talking. ya'baram 6 mitc!wa'wis-i be' e aigu 6 gi e iwu'l wa'yau gi They all moved outside | house-havers. | It was they by themselves who were | at | inside | sitting | at B Pit Eiver is referred to. so One would rather expect wa'tduwi or wa'tduw, for which latter wa'tdu was perhaps wrongly heard. 6i ga'tc!an f i is used of the loud, formal speaking of a chief or any one addressing an assembled multitude. 1910] Sapir: Yana Texts. 43 e Iwu N l gi n'gunna dje'djaMak!i e gi ma'tladjuwa ba- inside | at | sweat-house. | He shut door [ at | sweat-house. | It kept being night sis-as-i'mgu* ai ma'tladjuwa k'u ha e la'iyau e i ya e bidja'i e 2 it | sweat-house, | not | it was being daylight. | They played ai ira'mi aitc mite H'guns-i bu'ls-djayauant' l iyu'i e i they | outside | the | sweat-house-havers. | It being now three times | be day bu'ls-djayauant' l bas'i' e i k'u c hal e a'iyau bas-i's-as-i'mgu^ * it being now three times | be night | not it was | being daylight, | it kept being night. ya e bidja'i c ai ira'mi wa'witc' aiyauna ba'iruyauna They played | they | outside | pounding acorns, | going to hunt deer. t'a'mplas- malla'plas-i hal e a'ip!ak!uwara yu'lgimaidibil 6 6 "It seems that it is | bad. | Perchance it has dawned long ago." | They felt around with their hands ai ya'na gi iwu'lu k'u' e aitc a'una klu'nmiyau- they | people | at | inside. | Not was | the | flre | they being hungry, yauna k lu'nhaiyauna djidjaHaklis-i'wa^igi daitclina'is-i- 8 they being thirsty. | "He has closed door on us, | he is angry at us," wamigi t'I' e gi iwu'lu da'umis- Iyu'iyau e a da'umis- he said | at | inside. | "It is four | be days, | it is four bas-i'yau e a k'u'yau hala'i e i atc'i'h adji t'u'migi 10 be nights | not being | be dawn. | What is | the | our doing? maus-inig am c dji'bayau e l hehe' e dima'n e aigutc!augup'andj We shall be | all being killed. | Hehe' e ! | Would that I could but 'I'duramn k'u'klunugana' mitcl'do's-itfyau^ 62 k'u'klunu- 12 go back outside! | Not perchance, is it not, you (pi.) | have flint flakers? | Not perchance, is it not, you gana' mitc!'b6'badjayauk!ai e i 62 'a'haa t'l'w^ ai ma'l- have stone mauls for chipping flint?" | "Yes!" | he said | he | Ma'ldama, dama mite !bop e diya'us-ind ja 62 uma'n c idja mite !bop e diya'u- 14 "I have pitching tool of bone." | "I am also | I have pitching tool of bone," s-indja t'm 6 ^ ai bop e didju's-i 'a'haa t'l^i^' ai he said | he | Bop didju's*i. | "Yes!" | he said | he mudja'upla be'man e inuma waimaip!a e ma'p'djam'aina 83 ie chief, | "it is you who have aways been | say that (you) are 1 supernatural. Q2bo'p f diyauna: piece of bone about 1^ inches in length put under piece of flint and struck like lever at its other end, used to chip off frag- ments of flint in rough stage of preparation of arrow-head; bo'badjayau- k.'aina: slim flat stone used to drive bo'p c diyauna; do' s-it e yauna: horn or bone implement of about 2 inches in length, used for finishing preparation of arrow-head by flaking off rough protuberances. 68 Such beings as never die or that return to life after death, like sun and moon, are ma'p*djam e aina. Some people were credited with this power of coming back to life and were termed ma'p*djam f aina. This explanation was given by both Sam Bat'wi and Betty Brown. It differs somewhat from Curtin's definition of Mapchemaina (op. cit., p. 445). 44 University of California Publications in Am. Arch, and Ethn. [Vol. 9 aigidja 64 bo'p e diyauna t'ow^t'e' aigidja 64 bo'- It was like | to this here | pitching tool of bone, | it was like | to this here | stone maul for chipping flint. 2 badjayauklaina u'mite!i'mauya N mitc!bo'p e diyaiw f i x bop e - Being-two persons | they had pitching tools | little Bop didju's.i didju's-ipla maldama n' mite !I'gumauya x wa'k!bal e t' gi Ma'ldama | being-just-two persons. | They arose | at 4 e l'gunna aigi bas-i'dibilk' i e a hagaklain'niguw^t' 65 aitc sweat-house | at it | when it was night all around. | It was made of nothing but flint rock [ the I'gunna bate li'lt lain^' hagakla'ina di'nbil 6 aik' da'lla sweat-house, | it was thick | flint rock. | They put out all about | their | hands 6 gi nwu'lu dinma'idibiM t'6' e aigidj lu'lmaibanauma e a at | inside, | they put out their hands to feel all around, | they did like | to this | be every one blind. 'u' bo'p e di e i e tn'nrf aigidja bo'mamaiyauna gi haga- "Now! | chip off flint!" | He did | in this way here | tapping to seek (thin spot) | at | flint rock. 8 k!a'ina t'ui e a'n e andiw e t'e gi hagakla'ina bo'p e diyauna bo'- Now he put it on to it | at | flint rock | pitching tool of bone, | now he pounded away at it, badjandi 6 t'6' e aigidj 66 maldama^ s--^- s-+ t'I'waldi 6 he did like | to this | Ma'ldama. | "S'+ s'+," | it said falling down to ground 10 ha'ga ya'tc'ulda'diwaldin e t' ai ha'ga gi bi'wi t'u'- flint, [ it made noise as it fell down to ground | it | flint | at | earth. | Now doing yauand aigidj lyii'ik'i 6 bop didju's-ip!a mu'mawinigu 6 in this way | when it is day | little Bop e didju's.i [ he likewise worked, 12 b6'mamaima't c djapgu e r p !ut !a' e andisi bo'badja 6 a'igidja he tapped every little while to test (thinness). | It is thin now. | He pounded away | there. w_)_ fi'waldi 6 aitc hagaklaina lai' e wi'ldibilyauwa e a v "W-\-," | it said falling down to ground | the | flint rock | pieces (of flint) being chipped off all about. 14 bo'mamain s--f- t'I'waldi 6 aitc ha'ga gi bi'wi bo'- They tapped to test (thinness). | "S'+," | it said falling down to ground | the | flint I at | earth. | Again they pounded badjat'imai 6 aik' bo'p e diyauna fuVt' a'igidj bo"p'a- their | pitching tools of bone. | They did | in this waj', | they broke right through, ei Sam felt it necessary to demonstrate the action described in the text by means of knife and ruler which he used respectively for bo'p e di- yauna and bo'badjayaulc.'aina; a'igidja refers to knife and ruler. SB Jia'ga is flint as small piece, arrow-head, reject; hagalda'i(na) is flint in mass, as immovable rock. ce Accompanied by tapping ruler on knife against window. 1910] Sapir: Tana Texts. 45 tc'it el bo'p'atc'it e a'ndin e t' lyu'wul 6 hal e a'iandi e ba'p'a- now they have broken right through. | Day entered, | now it was lit up, | having been broken right through, tc' i't^auwa*^ hal e a'i e ai e i'gunna nidura'mandiw e t' ai 2 it was lit up | it | sweat-house. | Now they went back outside | they ya'na nidu'm' djaya'uandi nidura'myauant' ' people | now keeping going back | now going back outside. THE VISIT OF THE GEESE PEOPLE TO MOUNT SHASTA." Flint Rock had his sweat-house at Mount Shasta. Flint Rock was a chief and lived there at Mount Shasta. ' ' I shall send word to people for them to come," said the chief, named Flint Rock Chief. "I intend to have a dance," said the chief. "Do you go to the south and tell the people to come, far away in the south. Who is it that can run, so as to go and tell the people in the south ? Go tell them to come ! Go tell the Geese people to come ! Go tell the Crane people to come! Go tell the White Geese to come ! Go tell the Heron people in the south to come ! " " It is I who shall go to tell them. I am a good runner," said Hum- ming-bird. "So!" said the chief, "do so! Go tell them to come!" "What is it that I shall say?" said Humming-bird. "Pray tell them people are having a dance. Pray tell them Flint Rock Chief is having a dance." Humming-bird wrapped a wildcat skin about his head and made himself all ready. Off he flew, flew to the south. The Geese people were living in the south, the Geese people lived there in great numbers. There was a sweat-house, and Humming-bird flew about over the smoke-hole of the sweat-house. "Bu's-, bu's-, bu's-, bu's-," he said, for that was Humming-bird's way of talking. He was talking to the Geese, telling them the news. Many were the people that looked at Humming-bird, flying about at the smoke-hole. "What sort of person can that be talking? His language is not under- " This myth reads very much like an explanation or mythic rendition of the yearly migration of the geese and other aquatic birds to the north. The Geese people danced at Ci'p!a (see note 51) just as the geese of today fre- quent the same spot. It would be going too far, however, to maintain that the myth in its entirety is directly based on the observation of natural events. In its first portion it is strikingly similar to the beginning of Betty Brown's story of "Coyote, Heron, and Lizard" (no. xn). 46 University of California Publications in Am. ,Arch. and EtJin. [Vol. 9 stood. Perhaps he has come to tell us something, but we do not understand his language. "Bu's-, bu's-, bu's-, bu's-," Hum- ming-bird kept saying, talking at the smoke-hole of the sweat- house. "What he says is unintelligible," said the Geese and White Geese, said the Herons, said the Whistling Swans. Coyote was living with them. "Hehe' c ! This language is not understood. I cannot make out what he is saying. Go and talk to Coyote. He is always saying that he understands every language. Go tell him to come." Someone was sent to tell Coyote to come. (On arriving at Coyote's house he said,) "You! You have been sent for." "What's that?" said Coyote. "In- deed, somebody has flown up to here, and nobody understands his language. " " Indeed ! It is I who understand the speech of far to the north. ' ' Now Coyote arose and went into the sweat- house. Coyote sat down inside, and Humming-bird kept saying, "Bu's-, bu's-, bu's-, bu's-," flying around over the smoke-hole. "We do not understand him," said the people there. Coyote sat down, hung his head down, and listened. "Ha!" said Coyote, and he lifted up his eyes. He reported the news to the Geese people. "Flint Rock Chief has sent for you to come," said Coyote. "This one says that you should peel bark off the trees to make string. That is what this humming-bird says." 68 "In- deed!" said the people of the south. "He sends for you. This one says that you should take bark off of bd'ni bushes so as to make string," said Coyote, reporting to them what he had heard. "He wants you to start out today," said Coyote. "That's all that humming-bird has to say. ' ' "Bu's-, bu's-, bu's-," Humming-bird kept saying, flying about over the smoke-hole. The Geese people said, "Hehe' e ! he would be flying off back home, if his language had been understood. It seems that you do not understand Humming-bird 's words, that is why he does not fly off. If you had understood his language, he would have flown back home." Coyote said no more. (The es Coyote 's explanation of Humming-bird 's message is of course an ab- surd invention on his part. The Geese people, according to him, are to go north in order to help the northern chief make string. 69 A brown-colored bush from the bark of which the Indians made string. Very possibly to be identified with Apocynum cannabinum, ' ' Indian hemp. ' ' 1910] Sapir: Tana Texts. 47 chief said,) "Go and tell Meadow-lark Woman about it. She always says that she can understand the language of the far north." A certain man ran off to tell Meadow-lark Woman about it. "He wants you to come." "Who is it that wants me to come ? " " It is Goose Chief that wants to have you come. We do not understand Humming-bird's language, and so he has sent for you." Coyote went off home, and now the woman came. She did not enter the sweat-house. Meadow-lark Woman talked with Humming-bird; Meadow-lark talked her own language in speaking outside the house with Humming-bird. They flew up together in the air, talking to each other. Now Humming-bird flew off home in the air, flew back home to the north. The woman came down and sat in the sweat-house, the sweat- house of the Geese. "He came to tell you," she said, reporting to them what she had heard, "he came from Flint Rock Chief to tell you. He says that Flint Rock Chief is having a dance, that he has been sent after you; that is what Humming-bird says." Goose Chief said, "Indeed! Put your feather head- dresses outside to give them an airing! Hang your head-bands around! Wash your necklaces of shell beads! My people, let us go there to have a dance. Her words, telling us of Humming- bird's message, are good. Look at Coyote going off home! He did not tell that to us. Coyote was lying." Many were the people that started off. Now they were all dressed up. "Put nets on your heads. Put on your white head-bands. Put beads about your necks," (said Goose Chief). Now they came from the south, and camped over night at Ci'p.'a. 51 "Let us rest here over night. Early in the morning let us practice dancing here. Let us go north dancing. Who is it that will lead the dance ? " "I shall be the one to lead the dance," said Coyote. "No. It is the chief that shall lead in the dance." "No," said Coyote, "it is I who will lead the dance, for I am a chief. " "Do you think that he who is not a chief leads in a dance?" (they said to him.) " He ! " said Coyote, ' ' they call me chief. Far off in the east they tell me that I am a chief," said Coyote. "They call me chief far off in the south, they call me chief far off In the west, they call me chief far off in the north. I travel all around in every 48 University of California Publications in Am. >Arch. and Ethn. [Vol. 9 direction," said Coyote. "I have never before heard people calling me Coyote. Today for the first time I heard myself called dog, ' ' said Coyote. ' ' Well ! Go ahead, lead us in the dance. ' ' The people started in to dance at Cl'p !a. " ' Im'yaha, ' ' went Coyote's song. "We'yahina' ' im'yahina', we'yahina' 'inl'yahina', we'yahina' ' im'yahina', ' ' went Coyote's song, while they all danced. Now they proceeded north as they danced. Coyote danced in company with Meadow-lark Woman. Very pretty was that woman with her apron of rodent bones strung on buck-skin tassels and with a round tule basket-cap that she had on her head. As they proceeded north the Geese filed up in a long line from the south, dancing. All the Geese people, every sort of person that was there, had wings. Coyote alone did not have wings. Coyote led the dance singing away, while the Geese people filed up from the south, dancing as they proceeded north. " ' E' , V , V , ' e V whispered the people. They flew up into the air, went right up, all of them, and continued their dance northwards while flying in the air. Coyote looked up and found himself all alone, dancing on the ground ; they had all left Coyote behind and were moving north- wards in the air. "What are you doing?" said Coyote, talking up to them in the air, as he found himself abandoned by all. The Geese went right on to the north. Suddenly Coyote stopped dancing and started to run. Coyote ran to the north, came run- ning after the people to one side. Coyote ran across the river, running down the mountains, running up the mountains. He looked very ugly, his legs were bruised with thorns, he was covered with blood, his feet were swollen, his legs were cut up by the rocks and scratched by the brush. Coyote was coming run- ning after them, running all by himself now. Now the Geese people arrived at Mount Shasta, at Flint Rock's sweat-house. They danced around the sweat-house on the ground. Coyote had not come; indeed he was dead, having been tired out and hungry. The South people danced around, dancing around together in a circle. When it was dark they stopped dancing. Flint Rock Chief spoke out loud, "Get wood! Build a fire in the sweat-house ! These people will go inside. ' ' 1910] Sapir: Tana Texts. 49 The South people entered, they were chuck full in the sweat- house. "Let us go outside," said the chief, talking (to his own people). "Let us make a fire outside in the night time." The sweat-house was crowded, the people filled it entirely. Those who belonged to that house all moved outside. There were the Geese people inside, all by themselves, sitting inside the sweat-house. Flint Rock Chief shut the door of the sweat-house, so the sweat- house was totally dark; there was no daylight whatever. The people outside, the owners of the sweat-house, were making much noise, having a good time. Three times it was day and three times it was night, and there was no daylight inside ; it was always night. The people outside were having a good time pounding acorns and hunting deer. "This looks bad. Daylight must have appeared long ago." The people inside felt around with their hands. There was no fire there and they were hungry and thirsty. "He has shut the door on us, he is angry at us," said they inside. "Four days and four nights have passed and there is no daylight yet. What shall we do ? We are all going to be killed. Hehe' e ! Would that I could get outside again! Have not any of you perchance a flint flaker? Have not any of you perchance a flaking maul?" "Yes," said Ma'ldama. 70 "I have a pitching tool." "I also have a pitching tool," said Bopdidju's-i. 71 "Yes," said the chief, "it is you that always say that you have supernatural power." The pitching tool was like this here, 72 the flaking maul was like this here. 72 Those two men, little Bop e didju's-i and Ma'ldama, had pitching tools. They arose in the sweat- house in the night that surrounded them all. The sweat-house was made entirely of flint rock, thick was the flint rock. They put out their hands inside and felt around all over. They were all like blind men. "Now! pound away!" This is how they did, pounding away at the flint rock to test for a thin spot. Now he pushed his pitching tool against the flint rock and pounded on it with his maul. This is how Ma'ldama did. 66 70 A bird of dark-brown color, of about the size of a meadow-lark. 7 1 An unidentified bug. The name means "one who chips off flint." 72 See note 64. 50 University of California Publications in Am. Arch, and Ethn. [Vol. 9 "S-S 1 ," said the chips of flint as they fell to the ground. The flakes made a noise as they were thrown to the ground. Thus he kept it up all day, and little Bop e diju's-i worked too. Every little while they pounded around with their hands to see how thick it was. Now it became thin and they pounded away at that spot. " S- ! " said the flint chips as they fell splintered off to the ground. They pounded with their hands to see how thick it was. "S-!" said the flakes falling down on the ground. Again they pounded with their pitching tools. Thus they did and burst right through the wall. Now they had made a hole right through. The light of day streamed in, it became daylight as soon as the hole had been burst through. The sweat-house was lit up. Now the people returned. They all came out again, re- turned out of the sweat-house. 78 IV. BLUE JAY'S JOURNEY TO THE LAND OF THE MOON. 'a'n e t' aitc ya'na k' ya'maplayauna k'e'tcliwala They were many | the | people | their | dwelling with him | Bluejay. 2 mitc! e i'guw t'i x om e djl'yau gi ba'na wak!a'lp!a e gi He had sweat-house | killing | to | deer. | He had as wife | to ' itc !i'nmari e mi k'e'tcliwala yo'hai 6 ai 'itc!i'nmarimi Wildcat Woman | Bluejay. | She was pregnant | she | Wildcat Woman. 4 aw e dji'ya,u ban ai k'e'tcliwala mitc!a"ba c ai k'e'tcliwala Being killed | deer | he | Bluejay | lucky man | he | Bluejay, djo' yura'idibil e a k'u'ls-i e ayauna gi ba'na ba'ri 6 dju'ri 6 he had it hanging all over to dry | causing it to be dry | to | deer meat. | It rained, | it snowed. 6 wayu'ndm e t' ai ma'ri e mi wa'yu 6 aigitc e i'gunmat' u Now she gave birth to child | she | woman, | she gave birth to child | at the | sweat- house place Iwu'lu k'u de'waiyau e ai k'e'tcliwala wa'yuyauk' i e a inside, | not | seeing | he | Bluejay | she giving birth to child. 8 p'6'djan c ai ' itc !i'nmari e mi r k' 1 da't'i nidu'an 6 ai She bathed him I she I Wildcat Woman I her child. I He arrived home I he 73 The ending seems abrupt even for an Indian story. Sam said that he never heard how the Geese people returned home but thought that the myth ended where he stopped. 1910] Sapir: Yana Texts. 51 k'e'tcliwala mumarisi'ndj t'iVt' ai ' itc !i'nmarimi Bluejay. | "I have baby," | she said | she | Wildcat Woman gaya'wauyau gi k'e'tcliwala a' tlim'gumauna gaya'w t' 2 talking to him | to | Bluejay. | "So!" | being little | he spoke, gakle'railaugm^t' 1 gat e dja'p!ayauna bas-I'andik' i e p'o'djan- he just spoke drawling out slowly | answering. | When it was already night | now bathing him e ayauant'' k' 1 da't' 1 han e a'ip!ama e wa'k!iram c ai * her | child, | it was morning, | he stood outside | he k'e'tcliwala gi e l'gunna gawa'udibil* 1 ' i'm e ila'biyau gi Bluejay | at | sweat-house. | He shouted around to them | waking them up | to ya' p' i e ba'lwii e ga'ihaup !a e a ga'im'djip!a c a d6's'it i e 6 people. | "Get up, all of you!" | he was heard shouting east, | he was heard shouting west. | "Flake flints I amu' e dju mann e i gi c a'una gl'maihamik* ba'na warm up | the your | bows | at | fire! | Let us find | deer!" t'u' e ai ya'na p'i e bal e k'unu'yau e iyu'iji e74 nls-a'- 8 They did so | they | people. | They got up | not yet being | be day. | Now they went off andi e aitc ya'na ba'iruyauna mda'widibi'lgus-it!6 e a t'i' 6 the | people | going to hunt deer. | "I shall just go about beside (you)," | he said ai k'e'tcliwala mumarip'a'us-iwandja^ ms-a'andi 6 dji 10 he | Bluejay, | "I have had child born to me." | Now they went off | the ya'na da e ira'wiya r ba'iyauant' ' k'u ba'i e ai k'e'tcli- people | those common people | now hunting deer. | Not | he hunted deer | he | Blue- jay, wala nihat e dl'bilgu e i nldu'an 6 k'e'tcliwala ba'wis-ak'i 12 he merely went about. | He arrived home | Bluejay | when it was dark, djuk !una'duwaldi e wada't' mt' ai k'e'tcliwala ba'igu- he sat down where he was wont to sit. | He had child | he | Bluejay | being one. mauna u's-i' e iyu'iyaugu e a I'dja'nyauna gama' e aitc 14 It is two | just being days | he growing. | "Give me | the da't'i 'itc!i'nmari e mi du'mmanawau e du'mmanabil 6 ai child!" | Wildcat Woman | she gave it to him in his arms. | He fondled him in his arms | he k'e'tcliwala tc!up e p!a'nnais- tc!up e p!a'nnais- da't'ini^k' 16 Bluejay. | "He is very good, | he is very good | our child." ya e bidja'iwau e k' 1 da't'i dut e ya'andiw e t' k'e'tcliwa'na- He played with him | his | child. | Now he became older | already young * 4 Presumably this word would normally be iyu'is-i e , j (=j in French jeu) being no normal Yana sound (dj, = j in English just, is always felt to be one simple sound). Nevertheless, Sam Bat'wi quite frequently pro- nounced j in just this particular word. 52 University of California Publications in Am. Arch, and Ettin. [Vol. 9 p!andi r t'6'k!t'an e t'e e ai umu'iya gi udji'ya ya e bi- Bluejay, | he looked just like him | he | young person | to | old person. | He played 2 dja'i 6 aitc k'e'tcliwanap! ira'mi the | young Bluejay 1 outside. yo'gat e djai e a k'e'tcliwanap! a gi iwana'uwadjupla da- He played at rolling ball up hill | young Bluejay | at | little distance on side of hill towards south, | it was smooth down hill on south. 4 k' anu'rit' p' a e a han e a'ip!amat'imai 6 'I'ram 6 gawa'udibil 6 It was morning again, | he went outside, | he shouted around to them. p' i'labiwi e i e ba'iwi 6 gi ba'na t'u' e ai ya'na p'i' c bal- "Wake up, all of you! | hunt deer | at | deer!" | They did so | they | people | getting up, 6 yauna ms-a'andi e ba'iruyauna k'e'tcliwa'la nldu'an 6 now they went off | going to hunt deer. | Bluejay | he arrived back home ba'wis-ak'i e yo'hait'p'au'djandisi^ndj t'l'n 6 ^ ai 'iteli'n- when it was dark. | "I am now pregnant again," | she said | she | Wildcat Woman, 8 mariemi gaya'wau 6 gi k'e'tcliwala dja'l 6 aitc k'e'tcli- she talked to him | to | Bluejay. | He laughed | the | Bluejay wala t'i'yauk'i gi 75 ma'ri e mi han e a'ip!amat'imai e ms-a' 6 she saying it | at | woman. | It was morning again, | he went off 10 ai k'e'tcliwala mha'u7i e t' k'uyau ba'i i nlhat e di'bilgu- he | Bluejay. | He went east | not being | hunt deer | merely going about. yauna waynt' p' a'ut' imai c wayu 6 a'igitc fvvi'ldjanna She gave birth to child again, | she gave birth to child | at the | across on north side. 12 muru'l 6 ai k'e'tcliwala gi e imawi'lt' p' a nldu'an 6 ai He lay | he | Bluejay | at | across there on south side. | He arrived home | he ke'tclwala bo'nat'p'au'djandia x wayu's-intc t'lwa'uyau Bluejay, | she now had baby again. | "I have given birth to child," | saying to him 14 gi k'e'tcliwala a' ts'!u'p e s- p'6'djan e ayauand ai ma'- to I Bluejay. | "So! | it is good." | Now bathing him | she | woman ri e mi bas'i'k'i e a han e a'ip!amak'i e k'u nis-a' e ai k'e'- when it was night, | when it was morning | not | he went away | he | Bluejay. 16 teliwala ga.ma' 6 t'iVt' ya e bidja'i e Irani ai k'e'tcli- "Give him to me!" | he said. | He was playing | outside | he | young Bluejay ^ yo'gatdjaiayauna 'i'ndaw e t' yo'gatdjai e e'yau playing at rolling ball up hill, | he made | ball wherewith to roll up hill 18 gi p!a's-i han e a'ip!ayaubanauma du'mmanawau 6 aik' to I buckeye. | Every morning | she gave it to him in his arms | her 75 This hardly seems correct; Wyauk*i e ai ma'ri e mi would be expected. 1910] Sapir: Tana Texts. 53 dfi't'i gi k' e'tc liwala du'mmanak !am e aik' 1 da't'i child | to | Bluejay. | He took it in his arms | his | child, mini'nuwaun e t' tc'u'k'i e a gi k!a'gais-ip!a v 2 lie looked at them | his eyes | to | baby. dju'ri 6 ai ira'm 1 p'a'dja mik!a'i e aitc k'e'tcliwala It snowed | it | outside | snow. | He was angry | the | Bluejay. k'us-indj k!u'ndjo dju da't' 1 t'l'wau* aik' wak!alp!a- 4 "Not I | like | the your | child," | he said to her | his | wife. yauna t' u'iduwau 6 du'mmanaduk !am e k' 1 da't'i k'us- He gave it to her, | she took it back into her arms | her | child. | "Not is be' e aidji da't'indj aitc wada't' iwa'us-inigu 6 tlui's- 6 be he that is | the | my child | this here. | He has given child to (you) | another man." ga e la' e ai martini t'i'myauwa gi k'e'tcliwala 'i'ram e She cried | she | woman | thus having been spoken to | by | Bluejay. | "Go outside!" t'i' ai k'e'tcliwala gi ma'ri e mi djuk!una' e gi Ira'm 8 he said | he | Bluejay | to | woman, | "stay | at | outside ! k'us-indj k!u'ndjup!a e djuk!una'yau c nu gi e i'gun bo'n e a e Not I am | like | your staying | at | sweat-house. | Have your baby gi Ira'm k'u 'I'ramiyau e ai ma'ri e mi wa'k!balandi e 10 at | outside!" | Not | going outside | she | woman | he now arose ai k'e'tcliwala gama' aidju da't' 1 k'e'tcliwala dji- he | Bluejay. | "Give (me) | the your | child!" | Bluejay | he now snatched it from her wa'uandi 6 k M da't'i 'u'ldjagildjam e t' gi da't'i ga e - 12 her | child, | he threw it out through smoke-hole to north | at | child, | crying la'yaun ai ma'rimi me' e aiyau k M da't'i k'us-indj she | woman | weeping for it | her | child. | "I am not be'* aidje dji da't'i tc'i'ls-k' aik' tc'u' tc' i'ltc' uis- 14 be he that is | that one | the (my) | child. | His are big | his | eyes, | he is big-eyed. mini'np'au 6 aik' dal' k'us- t'u e aigidji da'Mitc' Look at them | his | hands ! | Not they are | do | to the | my hands," t'lVt' ai k'e'tcliwala t'i'wauyau gi ma'ri e mi v k'us- 16 he said | he | Bluejay | saying to her | to | woman. | Not he is ba e k'u'lt!alai e dju da't'inu k'ii's-k'i rno'tluima 6 ai have hair standing up straight on his head | the (your) | your child, | not is his." | He rejected him as child | he k'etcliwala u e a'i dji da't'indj ai ira'm t'u's- aigitc 18 Bluejay. | "Is | he | the | my child | he | outside, | he does so | to the ba e k'u'lt!al e aiyau dji e l'ram e ai ma'rinni du'mmanadu- having hair standing up straight on his head." | She went outside after it | she | woman, | she came back into house with it in her arms 54 University of California Publications in Am. Arch, and Ethn. [Vol. 9 wul e k' da't'i gi e l'gimna djiduwa'ut'imai* ai k'e'- her | child | at | sweat-house. | Again he snatched it back from her | he | Bluejay, 2 teliwala 'u'ldjadugi'ldjamt'imai e 'i'ram e 'I'ram 6 'Tram 6 again he threw it back through smoke-hole to north. [ "Go out! | go out I | go out I" ma'ri 6 !!! 1 du'mmanadubal 6 k' da't'i k'u I'dummaidu- Woman | she took it up back into her arms | her | child, | not | she went back into house 4 wul ai mari'm el gala'yauna djuk!una'andi e ai Ira'm she | woman | weeping. | Now she stayed j she | outside 'ibiya'u gi ira'm ba'n e yauna ma'ri e mi v building house | at | outside | dead bark | woman. 6 dlma'n e aik' u babi'l e ai itc!i'np!a atc'i'mah aidju By and by | he ran around | he | young Wildcat. | "What is | the your djuk!un e a'mai 76 gi Ira'm nma' 77 i'mdams-iwandj nma' that (you) stay therefore | at | outside, | mother?" | "He has driven me out of house." | "Mother I 8 ya e bidja'iruyau a'itc imana'uwadjup! mo'djayau a'itc I shall go to play | right there | there at short distance south on side of hill. | I shall take him along | right there." ma'dja'* ma'dja' e ya e bidja'ip'au c ya e bidja'ip'au e 'a'n- "Take him along! | take him along! | Play with him! | play with him!" | Now they went off 10 s-andi e ya e bidja'iruyau ya e bidja'i e andi e iyu'ik'i imana'u- going in order to play. | Now they played | when it was day | there at short distance south on side of hill. wadjup!a v 'a'nm'djmdi 6 ya e bidja'imaun a dut e ya'andi e Now they went west | playing. | He had grown older 12 'itc!i'np!a wawa'ldi 6 k' e'tc liwa'nap !a gi kla'ina mi- young Wildcat. | He sat down | young Bluejay | at | rock, | he looked about ni'ndibil 6 aitc k' e'tc liwa'nap !a gimaya'un a 'm 'm' k'e'- the | young Bluejay | thinking. | "Hm, hml" | young Bluejay 14 tc!iwanap!a t'l' 6 k' dju'gutcli 'u'ldjaramyau^uma dji he said | his | heart, | "your throwing him out of doors | the uma'ya^idja tc'iga'lla wa'k!bal e 'a'nm'djindi 6 Iyu'ik'i e a my brother, | father!" | He arose, | they went west now | when it was day, 16 'a'nmidi gi wi'tc' umaw na 78 ya e bidja'i e p'u'djanyauna they went as far as | to | Wi'tc' uman e na. | They played | bathing. = djuk!un e a'maiw. It is often difficult to hear final -w. 77 In gat 10 Listening to him | young Bluejay: | "Well I | Let us proceed to go to him!" nimma'iguyauna dju'ga t'I' i wada't'imauyari'wina nim'- "I shall go along," | Silkworm | he said, | "0 nephews 1" | Now they went west, dji'ndi 6 ni'ridjindi 6 u'mitcll'mauna plu'diwi ya'iklu- 12 now they went west down hill. | Being two | women | they were sitting naw e t' iwilauna gi ma'tladjuwa wI'dubaK ai k'e'- across on east side | at | sweat-house, j He tied it up into top-knot | he | Bluejay tcliwala kluyu'lla we'djiK' aik' kluyu'lla wadja'wal- 14 head hair, | he wrapped it around | his | head hair. | "Let me sit down (in your hair) 1" dia'dja e dju'ga t'I' e i wadja'waldin e t' a'igidja dari- Silkworm | he said. | He sat down | there. | "I shall look down (from your hair) to (your) right side ga'ms-it!6 e85 a'igidja dju'ga t'I' e i as-inu 'I'wuM t'u'- 16 in this way," | Silkworm | he said. | "If you are | go into house, | pray do thus ! 8* This form looks as if it were female interrogative: "Does he fill his pipe?" (male inter. demari f as-i'n). This resemblance, however, is merely accidental. Final vowels are sometimes lengthened for rhetorical empha- sis, and are then also accented. Thus de'mari e aS'l'=de'mari t as-i; cf. above (p. 56, 1. 8) a'mbimaha e nugd' "who are you!" for a'mbimaha t nuga. 85 Lit., "I shall look down from north (-gam-)." Bluejay sits facing east, so that his right side is south. 58 University of California Publications in Am. Arch, and Ethn. [Vol. 9 magat' digu'lm' d jimagat' e adju ma'kli as-inu dju- pray set it west so as not to be seen | the your | back, | if you are | sit," 2 k!un e a' e i dju'ga t'i' e i gaya' e aiguyauna p'I'wulandi 6 gi Silkworm | he said | he himself talking. | Now they entered | at e l'gunna ba'wis'ak' ia ya'ik!unamap!a'ndi c gi plu'diwi sweat-house | when it was dark, | now they sat with them | at | women. 4 mini'nlil* ai da'mhaudjumudjaupla mini'nwilau i am- He turned to look | he | New Moon Chief, | he looked across east. | "What sort of person is biya'mah a'iye a'hl mat hi'ip las- gama' e aitc kliga'l- that one yonder?" | "I do not know, | he is stranger." | "Give (me) | the | pipe! 6 m's- de'mari e ayau dju'imuranandi 6 k' mo'hu 86 de'- I shall fill it with tobacco." | Now he rolled it around between his hands | his | to- bacco. | Now he filled marindi a p'us-a'andi e da'mhaudjumudjaupla "He is dead | the your | child," | he was told | by | being-many people. biri /e maf k'ia dja'uhauna dila'us-i gi batclu'nna dja- 6 "Where is his said to be?" | "East | he is dead | at | rattlesnake. | He has been bitten to death. tc!il e a'is-iwaa metcli t'I' e i a' miya'uant' 1 di'lwayauand Coyote | he said, | "Sol" | now weeping | now dancing in grief ai me'tcli I'l e alautc'uip!ayauna gi bi'wi t'6' e aigi 8 he | Coyote | putting dirt on his face | at | earth. | He did like | to him da'wan e s'i 'u'ldu e aw e t' aitc ya'na gi wawi'mat' u umu'i- vvho is crazy. | They arrived home carrying him | the | people | to | house place | young Coyote. metcli metcli t'I' e i na' ma'wagama t'iVf aigitc 10 Coyote | he said, | "O | friend I" he said | to the kla'ltclauna gaya'wauyauna di'lwayaun ai metcli wa'i Lizard | talking to him | dancing with grief | he | Coyote. | "Wai! wai! wail wa'i wa'i ma'gaina t'i'ha e numa ma'uha nu bo'dutlap- 12 O friend 1 | You said | your formerly intending to be | having them come back to life again e ayauna as- dila'u c i badu'tlap 6 aidji da't'indja if they | die. | Make him come back to life | the | my child. k'us-indj k!u'ndjup!a e a dji miya'una daw e ma'una ba- 14 Not I am | like | the (my) | weeping | being much. | Bring him back to life again!" du't!apa c 'm 'm' p'a'ndjuwa t'i'i gal e a' e i e gal e a' e i e "Hm! hm!" | Cotton-tailed Rabbit | he said. | "Cry! | cry! rna'uha e nu gal e a'yauna mi' e i e mi e i e al c a'ilautc'uip!a gi ie You told there would be | crying. | Weep 1 | weep I | Put dirt on your face | at ba'tc'i dju tc'u'na gi tc!a'la ma'uhaniu miya'una white clay | the your | face | at | pitch. | You told there would be | weeping as- dila'u 6 dju uma'ya t' i' e ha c numa t'i'mhawadja 18 if he is | die | the your | brother, | you said, | you said to me. mi' e i e mi' e i e Weep! | weep!" University of California Publications in Am. Arch, and Ethn. [Vol. ORIGIN OF SEX, HANDS, AND DEATH. ISI Women (were formerly men and) used to go hunting deer but came back home without having killed anything. The women, (now men), stayed at home, making acorn meal and acorn bread. Again the men went out to hunt deer, but did not succeed in killing any. The women were finished with their acorn pound- ing when the sun came up in the east. They killed only one deer. There were thirty men, and similarly there were thirty women. The people had no fresh meat to eat, for no deer were killed by the men. (Said Gray Squirrel and Cottontail Eabbit to one an- other, ) ' ' It is bad. What shall we do ? " said the women. ' ' The men have not killed any deer." "Let us make men out of these women. Yes!" The men arrived home. The men were angry, and whipped their wives. "It is bad. Let us make women out of the men, and let us make men out of the women. ' ' At daybreak they went off to hunt deer. In the east a cer- tain person 132 was building a fire on the ground. Now the men came, hunting deer. The one that was building the fire sat there. He took smooth round stones and put them into the fire. Those who were hunting deer sat around the fire in a circle. That one person also sat there, but the men did not see the fire, did not see the stones. Suddenly the stones burst off from the fire. They popped about in every direction. "S'l" said those who had till then been men, who were there in great numbers. Their private parts were cleft by bursting stones. ' ' Let us make men of those there. " So it was, and they now became men, while those who had formerly been men had now become women. Now they stayed at home, pounding acorns and !3i This myth, given by Sam Bat'wi as one connected narrative, contains three distinct episodes: the mutual change of sex of the first men and women, the fashioning of their hands by Lizard, and the introduction of death through Coyote's willfulness. The second episode finds parallels in Curtin's "First Battle in the World and the making of the Yana, " p. 479 (where the model for men's hands is made by Pakalai Jawichi = p f o'^ratoi djd'witdi, "water lizard"), and in Dixon's "Maidu Myths," p. 42 (where Lizard is replaced by Earth Initiate). For the third episode cf. Dixon, I.e., pp. 42-44. The scene of this, as of the preceding, myth is laid at Wama'- rawi (see note 111). 132 i.e., Cottontail Eabbit. 1910] Sapir: Tana Texts. 89 making acorn bread. Now the men went out hunting deer and killed many deer. Cottontail Rabbit was standing there and said: "Hehehe! Yes! Now it is good. It is good," said he, looking on while they killed deer. The women made acorn bread and pounded acorns. Hehe e ! The people did not die, the people were very numerous. Coyote said, "I do not wish the people to be numerous. There are too many women and too many men in every direction, there are too many children in every direction. The people do not die, they grow old. There is no poisoning by magic, there is nobody to cry in winter," thus he spoke. There was nobody that knew about death. Cottontail Rabbit knew about it, Gray Squirrel knew about it, Lizard knew about it. 133 That many there were who knew about death. Their hands were this way, round, not divided into fingers. "Let us cut through the hands," they said to everybody, for people did not have fingers. ' ' I shall make fingers, ' ' said Lizard. ''What are you going to make fingers for? Our hands are good as they are," said Coyote, talking to Lizard. "What are we going to do if we shoot arrows, if we go out to hunt deer, if we go out to hunt small game?" said Lizard. Coyote sat here to the north; here to the south sat Cottontail Rabbit, Lizard, and Gray Squirrel. "Bad are our hands," they said to Coyote. "What are the women going to do when they pound acorns, for the people have no fingers. They will be able to take hold of the pestle if they have fingers. Let us make fingers," said Lizard, talking to Coyote. ' ' They will use their elbows as pestles. They will hold the acorn mortar down with their legs whenever they pound acorns, whenever they pound sunflower seeds, whenever they pound anything," said Coyote. "JVT! m'! m'! mM This is how they will do," said Coyote. "He!" said Lizard, "it is bad. Will they not hurt themselves in that way, if they use their elbows as pestles?" "It is bad," said Cottontail Rabbit. "I shall make fingers, so that it will be good for all the people in that way, and when they go. out hunting they will be able to do 183 Cottontail Rabbit, Gray Squirrel, and Lizard form a sort of creative trinity corresponding perhaps to the Maidu Turtle, Father-of-the-Secret- Society, and Earth-Initiate (see Dixon, op. cit., p. 39). They are collec- tively opposed by Coyote, as is Earth-Initiate of the Maidu myth. 90 University of California Publications in Am. Arch, and Ethn. [Vol. 9 well when they shoot, if they have fingers. " " Why do you talk about intending to change things around?" said Coyote. "I want to change things around because I don't like them as they are. Bad are the hands, they cannot do things well in that way. ' ' It was good weather as it is now, 134 the sun came out shining through the clouds. Lizard went down hill for a short distance to the south, all alone. He sat down and leaned his back against the rock. He looked around on the ground and saw small frag- ments of flint. Lizard picked up a fragment of flint and cut through his hand, making fingers. He cut his hands up into fingers. Many were the people at the village; no one saw him sitting to the south on the side of the hill. Lizard looked back up to the north, looked at his hand. He waved his hand around, did like this. "Hi'! Look, all of you, at my hand." They looked at Lizard 's hand. ' ' Hi' ! Here is my hand ! ' ' The people looked at him while Lizard quickly moved his hand back to the ground among the rocks, for he did not want the people to see his hand all at once. ' ' Well, well ! Hu'i ! ' ' whispered the women, the children, the men ; everybody saw the hand. Three times he quickly raised it up in that way, three times he quickly moved his hand back to the ground. ' ' Hu'i ! ' ' they whispered, ' ' he has fixed it, he has fixed his hand. ' ' But Coyote did not see it, did not know anything about it. "People will do thus," (said Lizard). "Look how they will bend their bows." "Fix mine too. Cut through my hand," said one man, and Lizard did so. He cut through them, made five fingers in the people's hands. "Look how people will kill deer, how they will kill salmon, how the women will do when they have fingers. This is how women will do when they pound. They will hold the pestle in their hand. Now we have good hands." He came back up hill from the south and cut all of their hands. Coyote saw it. "How did you manage to get fing- ers? MM Do so to me also! Cut through my hands!" said he to Lizard. "No!" said Lizard. "Let your hands be as they are!" and Coyote said nothing in reply. Now the people went hunting deer, killing deer with arrows, bows, and flints, for they is* i.e., when the myth was being dictated. 1910] Sapir: Tana Texts. 91 now had fingers. Lizard said, "When women will have a baby, it will be born with fingers." Now he finished working at their hands. "It is good now. Our hands are good now," said all the people. ' ' Why should we want to say more about it, for our hands are good now." For Coyote he made no fingers. Coyote sat on the north side of the sweat-house and did like this, hung his head down. The people were very numerous, they were like blackbirds in number. There was no one who died, there was no poisoning by magic, there was no one that wept. The men grew old, but they did not die ; the women grew old, but they did not die. It rained, and all the people went in together into the sweat-house. Then it snowed. Coyote had a son. He said, "Let us cause people to die." He spoke thus to the three men who were sitting here on the south side of the sweat-house. Lizard was holding his head down; there with him were Cottontail Babbit and Gray Squirrel. All three men held their heads down, listening to Coyote's words, "It will be good if people die." Now Cotton- tail Rabbit, Gray Squirrel, and Lizard spoke, "M'l nn! e m'!" said Lizard. "People shall not die, we do not want to cry when people die," said Lizard. "It is true that people will die, but they will come back to life again. We will bury them in the ground when they die, and they will move up out again. In burying them when they die, we shall not bury them very deep." "Why should they come back to life again?" said Coyote. "When they die, let them die. If any one dies, we shall weep. (Imitating sound of weeping) : That is what people will say, people will weep. If one's brother dies he will weep; if one's sister dies, he will weep ; if one 's child dies, he will weep : Hu ! Like this they will put pitch on their eyes, they will put on white clay, like this; they will mourn. 'Wai! Wai! Wai!' that is how people will do when they weep." What could Lizard say, for he was beaten out? It was snowing now, and the trees were all covered with snow. Lizard, Gray Squirrel, and Cottontail Rabbit whispered to one another. The people did not go out of the house, being afraid to go out because of the snow. The people were crowded in the 92 University of California Publications in Am. Arch, and Ethn. [Vol. 9 sweat-house. A certain man became sick, Lizard himself having made him so. The sick man died. Coyote said nothing. One man is dead, but the people did not weep because of his dying there. ' ' What shall we do with this dead man 1 ' ' said Cottontail Rabbit. "Let us bury him." "Where is it that we shall bury him? There is too much snow outside." "Bury him here in the sweat-house, on the south side of the floor." They dug a hole and put him down into it, but not very deep. They covered him over with earth, while the snow was still falling. 135 After he had been buried and they had caused him to lie down in his grave, the grave moved slightly. Coyote sat there, looking at the grave. The man who had died acted in that way, he kept moving his grave. The dead man was trying to come back to life again, so he kept moving it. Coyote looked at him as he moved it about, kept looking at him intently. The dead man moved up thus much from the grave. Coyote leaped up, jumped on the dead man and pushed him down into the grave. ' ' Die ! ' ' said Coyote. He raised his foot and did thus, trampled down upon the dead man. "What are you coming back to life for? Die! Die!" Thus he did, trampling him down with his feet. The people did not say anything. Coyote went back to where he had been sitting before, he took his seat again on the south side. He still looked at the grave, but it no longer moved. In- deed he was dead for good now. "Now!" said Coyote, "Cry! Weep ! Now that person is dead. We shall never see him again. Go ahead ! Mourn with pitch ! Go ahead ! Smear pitch all over your faces ! Go ahead ! ' ' The people finished mourning. "Well! Let us go to hunt deer, ' ' said the people. A young man, Coyote 's son, went along with them to hunt deer. "What shall we do to him? Let us make Coyote cry," said the people. There was a trail that ran to the east. A short distance to the east there was a yellow pine, and the trail to the east passed close by the yellow pine. ' ' What shall we do? Let us make a rattlesnake." "Yes," they said. So a rattlesnake was made in the east. Here he was, curled 135 The Indians would sometimes bury a dead man in the sweat-house when it snowed too hard and rebury him outside as soon as a favorable opportunity presented itself. 1910] Sapir: Tana Texts. 93 around a tree. They told the rattlesnake what to do, and he said ' ' Yes. ' ' There where the yellow pine was standing they laid him down. Now young Coyote came walking from the west along that trail. Indeed there was a rattlesnake there now, they had put it down there for young Coyote. Now young Coyote came close to the rattlesnake, when suddenly the rattlesnake jumped up upon him. He curled around young Coyote's legs. He shouted while the rattlesnake pulled him about and bit him. The rattle- snake killed young Coyote, so that he died. "Your child is dead," Coyote was told by the people. "Where?" "He lies dead to the east, he has been bitten by a rattlesnake." Coyote said, "Indeed!" as he wept. Coyote was now dancing around, put- ting dirt on his face. He acted like crazy, while the people car- ried young Coyote home to his house. Coyote said, "Well, my friend!" thus he said, speaking to Lizard, dancing around with grief. ' ' Wai ! Wai ! Wai ! My friend, you said that you would let people come back to life again after they die. Let my son come back to life again. I do not like to cry much. Let him come back to life." "'M 'm'!" said Cottontail Rabbit. "Cry! Cry ! You said that you would cry. Weep ! Weep ! Put white clay on your face. You said that you would weep if your brother died. That is what you told us. Cry! Cry!" VII. COYOTE AND HIS SISTER. ya'nt' aitc me'tc!i gi ha'udulilmauna ba'irigu 6 He dwelt | the | Coyote | at | Haudulilmauna, | he stayed one aitc me'tcli marl' e miyautc' gu x wa'witc'ai 6 k' 1 marl'- the | Coyote | together with (his) sister. | She pounded acorns | his | sister, e miyauna djuwa'ts!iru e aits- me'tcli mdu'an e ai he went to hunt small game | the | Coyote. | He arrived home | he me'tc.'i gi djuwa'ts- !iruyauna ba'wis-ak' i e a x dje'ri* Coyote | at | going to hunt small game | when it was dark. | She soaked acorns aigi Iwa'lt'p'a djIts-Ja'u 6 ! ma'ri c mi xana'ip!amak'i ea at it | south on ground | creek | woman. | When it was morning djmva'ts'!iru e metcli nldu'ant' imai c ba'wis-ak'i metcli he went to hunt small game | Coyote, | again he arrived home | when it was dark ' Coyote. 94 University of California Publications in Am. Arch, and Ethn. [Vol. 9 auwi' e yu'te'af aMtc ma'ri e mi t'I' e i djo'dunauyau "Take it | acorn mush | this here!" | woman | she said | giving him to eat 2 aigi metc!i gi yu'tc'aina 'e'k!a'l e ai metcli gi to him | Coyote | at | acorn mush. | He ate it with his fingers | he | Coyote | at yu'tc' aina acorn mush. 4 ma'di 6 aits- metc!i madisi'ndj t'i' e aik' mari' e mi- He was sick | the | Coyote. | "I am sick," | he said | (to) his | sister. yauna a' ma'rinni t'I' e i ni e a'ns aigitc dja'um' djiya' "Indeed!" | woman | she said. | "They arrived | here | west people 6 k!un k'us-inu de'wai e t'I' e i k' mari' e miyauna a' and | you did not | see them," | he said | (to) his | sister. | "Indeed!" t'i' ai ma'ri e mi ambi'mat' 1 du't'duya' t' ims-iwa'ndj she said | she | woman. | "Who is it said to be?" | "Killdeer person | he told me, 8 m e ans a'igitc t'i'wau 6 aik' mari'miyauna metcli he has arrived | here," | he said to her | his | sister. | Coyote ma'di c i u's-I' iyu'iyau e a metcli ma'diyauna ma'gadja 6 he was sick, | he is two | being days | Coyote | being sick, | they were swollen 10 aik' ba'lla iwi'lmiwalla 136 me'tcli t'i'mp'auyau mari'- his | cheeks | one side of his mouth |Coyote. | "I shall tell (you) about it, | sister! e miyauyi aik' git!am c ma'u aitc du't'duya a' t'i'wau 6 his | (thing) reported | the | Killdeer." | "Indeed!" | she said to him 12 ai me'tc!imarl' e mi gi 'is-i' e yauna atc'i'mat' aik t'Ts- she | Coyote Woman | to | brother. | "What may be | his | saying gi'tlap^au wa'i e maip!as > maus- 'adji'lyau t' i'ms-iwand j reporting?" | "He says that he | will be | having dance, { he told me 14 k!un bap' a'um' djas-iwa e nik' a' ma'ri e mi t'i' e i k'u and | he has come to tell us." | "Indeed 1" | woman | she said. | Not wak!a'lp!a 'i's-i mari e mi k'u wak!a'lp!a ma'ri e mi she had as husband | man | woman, | not | he had as wife | woman 16 me'tcli ya'ik!unama'mtc!ia'igu e mari' e miyauna Coyote. | They stayed together by themselves | (he and his) sister. dje'djafclakliyaun Idja'urp'a 137 ' aduwa'lwadju 6 ai Door | in south | she came back from south | she 18 ma'riemi dun e a'ru ma'rim ei 'i'duwul 6 gi dje'djaMakli- woman. | She went to get water | woman, | she came back and entered | at | door. yauna muru'l 6 aitc me'tcli ma'diyauna gi dje'djafc- He was lying | the | Coyote | being sick | at | door. 130 Observe that ba'lla "cheeks, mouth" becomes -walla in composition. !37 Adverbs of simple direction generally begin with djau- without prefix I: dja'urp*a. 1910] Sapir: Yana Texts. 95 lakliyauna bo'djawul 6 gi k' u'nunuip !a k' 1 ba'lla He had put them into it | to | round smooth stones | his ] mouth, ma'gadja 6 aik' ba'll ai me'tcli 'i'duwul e ai ma'ri- 2 they were swollen | his cheeks | he | Coyote. | She came back and entered | she | woman. e mi muru'l 6 aigidja me'tcli me'tc!ima'ri e mi dun e a' gi He lay | there | Coyote, | Coyote Woman | she was fetching water | at ha'na t'u' e aigidja metc!ima'rimi 'e-f- ma'ri e mi t'i /e i 4 water, | she did | there | Coyote Woman. | "H-f-'" 1 woman | she said, 'I'duwul 6 dl'yus-a e dl'yus-a e gi dje'djaMak!iya y u mu- "go back inside! | move away, | move away | at | door! | Lie down ru'l e aiye x dja'udjam bus-sima'ip !ak !unu N dju baT 6 yonder | north, | you might get hurt by being stepped upon | the your | cheeks." e e n_|_ a' da'riklu t'I' e i "O well! | let us exchange with each other!" | "So!" | Frost | he said. 2 6'djawa'u 6 aik' s-a'wa aik' yo'l e aiyauna ma'n e ni He handed them over to him | his | arrows, | his | white feathers, | bow. we'k!ammitc!iha e nik' tc!um e ma'una t' u'iwauandi 6 k' yo'l- "Let us take from each other | being good." | Now he handed them over to him [ his white feathers 4 e aiyauna da'riklu gi me'tcii yo'l e aiyau e a'ndi e metcli Frost | to | Coyote. | Now he put on white feathers | Coyote gi p'a'dja t'uk'a'ina e aitc da'riklu yo'l e aiyau e ayauna at | snow, | he did similarly | the | Frost | putting on white feathers 6 me'tcii k' yo'l e aiyauna 'u' me'tcii t'I' e i niha'uyauna Coyote | his | white feathers. | "Well!" | Coyote | he said, | "I shall go east! mm' djima'dja e a e Do you keep on going west!" 8 niha'uandi 6 mm'djik'a'ina 6 aitc da'riklu nitla'ltcli- Now he went east, | similarly he went west | the | Frost | they going apart. yauant' 1 dja'l e aitc da'riklu niha'u 6 aitc me'tcii He laughed | the | Frost. | He went east | the | Coyote. 10 me'tcii t'I' e i ya'wi'sindja p'adja matc'I'n dji u'ldi e Coyote | he said, | "I am sweating." | Snow | it was melting | it flowed down aitc ha'na gi me'tcii k< tc'u'na mini'nduwau 6 aik' the | water | at | Coyote | his | face. | He looked back at it | his 12 ma'neni mini'nduwau e i k' ha'ga s-a'wa k'u' e ai bow, | he looked back at them | his | flints, | arrows. | Not were | they s-a'wax ku' e ai ma'n e ni matc'i'ba e wa'k!dibil e i mi- former arrows, | not was | it | former bow, | they had all melted. | He stood still, | he looked about 14 ni'ndibil 6 ai me'tcii da'riklu nim' djiya'una p'a'us-a- he | Coyote. | Frost | going west | being far away 4 mauna k'u diwa'i e i ai da'riklu di'nduwa'u 6 k' not | he was seen | he | Frost. | He again put out his hand to it | his 16 t!a'l e aina di'nmaidibil 6 aik' t!a'l e aina k' 1 yo'l e aiyauha head, | he felt around for them | his | head | his | former white feathers. k'u' e ai yo'l e aiyauna wa'kldibil 6 gimama'un ai me'tcii Not were | they | white feathers. | He stood still | thinking | he | Coyote. 18 dammima'na 151 me'tcii t'i' e i gimawa'da e numa da'riklupla- "Dam e nima'na!" | Coyote | he said, "you have been sensible, | O Frostlet! na bik!a'm e mak' yo'l e aiyauna me'tcii t'i' i nagundj I thought they were really | white feathers," | Coyote | he said, | "therefore I was An oath, whose exact meaning is not understood. 1910] Sapir: Tana Texts. 103 win e i'maintc!i e i glmawa'da^uma nihat ha'ugundi e k'u'mau exchange with (you). | You were sensible." | Now he went east with nothing at all | not being ma'n e ni k'u'mau yo'l e aiyauna da'riklu k'u matc'I'k'i 6 2 bow, | not being | white feathers. | Frost | not | his melted aik' yo'l e aiyauna k' 1 ma'n e ni k' s-a'wa nidu's-andi 6 his | white feathers, | his | bow, | his | arrows. | Now | he went off home mdu'anmiriyauna gi ha'udulilmauna 4 arriving back home as far as | to | Ha'udulilmauna. COYOTE AND His SiSTER. 152 Coyote was dwelling at Ha'udulilmauna. 153 Coyote was liv- ing there alone with his sister. His sister pounded acorns, while Coyote went out to hunt small game. When it was dark Coyote came back home from hunting. The woman soaked acorns at a small creek to the south. In the morning Coyote went out to hunt small game, and came back again when it was dark. ' ' Take this acorn mush, ' ' said his sister, giving Coyote some acorn mush to eat. Coyote ate the acorn mush with his fingers. Coyote was sick. "I am sick," he said to his sister. "In- deed!" said the woman. "There has arrived here a person from the west, and have you not seen him?" he said to his sister. " So ? " said the woman, ' ' who may he be ? " "A Killdeer person told me, he arrived here, ' ' he said to his sister. Coyote was sick. For two days Coyote was sick, and his cheek on one side of his mouth was swollen. "I'll tell you, sister, what the Killdeer person told me." "Indeed!" said the Coyote woman to her brother, "what was it that he said, when he told you the news?" "He says that they are going to have a dance, that is what he told me, and he came to tell us about it." "Indeed!" said the woman. The woman had no husband and Coyote had no wife. They two alone, he and his sister, stayed there together by them- selves. 102 This myth consists of two quite unconnected episodes, Coyote's rape of his sister and his deception by Frost. The former of these episodes bears a resemblance to Betty Brown's story of "Coyote, Heron, and Lizard" (no. xn), except that in the latter it is Coyote who is deceived by his wife. 153 An Indian village at a mountain, said to be named ' ' Black Moun- tain," situated about two miles up from Wi'tc'uman e na (see note 103). 104 University of California Publications in Am. Arch, and Ethn. [Vol. 9 The door of the house was on the south side. The woman came back from the south, having gone to fetch water. She went in by the door, but Coyote was lying there sick. He had put round stones into his mouth, so that Coyote's cheek was swollen. The woman went to him, there lay Coyote. Coyote Woman had gone out to fetch water and stood right there. ' ' He ! ' ' said the woman, "go back inside! Move away! Move away from the door ! Lie down yonder on the north ! You might be hurting your cheek if I step on you." "E n ," groaned Coyote with (pretended) pain. "Step over me, take your water. Step over me, sister." 154 The woman did so, stepped over him. Coyote was lying on his back and yelped (when she stepped over him). 155 "M* !" said the woman. "You see, why did you do that, not lying away from the door? I told you that your cheek would be hurt." She pounded acorns, and soaked them in a small creek to the south. Coyote Woman came back into the house, fetching water. Coyote was lying at the door. "Lie down away from here!" (she said). "Step over me, sister." "MM" said the woman. The woman did as he asked her, stepped over him. Coyote yelped as before. ' ' See now, you hurt your cheek. ' ' ' ' I shall tell you, sister, will you go to stay over night to have a dance 1 They say that the Killdeer people are going to have a dance. They say that they are going to have a dance there at Wi'tc' umaw e na. " " Yes, ' ' said the woman. ' ' But I shall not go off, I shall not go to see how they dance, ' ' said Coyote, ' ' but do you go to stay over night to have a dance! I shall tell you," said Coyote. "When the eastern people come they will have their faces blackened with black pitch. All those eastern people will be that way, having their faces blackened, and all of them will have faces that are quite black. When you see the Ya'wi 150 people, (you will notice that) the Ya' e wi chief will be very tall and will talk loudly as dance leader. ' ' The woman listened with lowered head. "Pray do not look at those eastern people, but do look at the Ya'*wi. When the chief shouts as leader, take him 154 Coyote wished to see his sister 's private parts. 155 Pretendedly with pain, really with lust, iss The Yana name for the Wintun. 1910] Sapir: Yana Texts. 105 and dance with him. One Ya /c wi will have sucker-fish fat rubbed all over his face. That one is the chief, look at him, and when it is night, take him to yourself ! ' ' Coyote Woman fixed herself up nice. She painted herself with red paint, put her buckskin skirt about her hips, put on her white-grass tasseled dress, and put her tule basket-cap on her head. Ah! That woman was pretty. "Well, I shall go off, it is nearly dark." "Yes," said Coyote, "I must stay right home, for I am very sick, ' ' he said to his sister. Now the woman went off to the west, all alone. The sun was down already and it was night now. ' ' Ha-f u ! ' ' They danced, filing in towards the fire. Coyote Woman stood there, held her fists pressed against her cheeks. The woman did not look at the eastern people as they danced. "Ha-fu!" said the Ya /e wi in the west, as they danced. The woman looked up in the night; she was very pretty. The woman looked to the west, the chief was shouting, "Heha'u! Heha'u! Heha'u!" Three times he shouted. Coyote's sister looked all around, looked at the chief. "That yonder must be the one, ' ' she said in her heart. ' ' That is what my brother said to me. He told me to look at the chief, when he shouts as dance leader." When his sister had gone away, Coyote took the stones out of his mouth and threw them away. He dressed himself up nice, put sucker-fish fat on his face. ' ' I wish there might come to me an otter-skin quiver! I wish that I were tall!" It happened thus. Coyote became tall, and an otter-skin quiver full of arrows came to him. Coyote was very handsome. In the middle of the night Coyote went around and shouted, "Hau! hau! Hau! hau!" There he was, dancing as chief. The woman had come from the east. There was Coyote dancing, and there was the woman coming dancing from the east. The woman took hold of the Ya'*wi chief, took hold of her brother. They were dancing together, dancing during the night. Coyote pulled the woman off to the east (saying), "Let us go to the east! Come on with me ! " The woman did so, going off to the east with him into the brush. They lay down to sleep, sat there talking to each other. Coyote tickled the woman, the woman did likewise to the man. 106 University of California Publications in Am. Arch, and Ethn. [Vol. 9 He lay on the woman and put his arms about her, copulating with her, pushing the woman about. Of goodly size was the woman, fat and very pretty. When it was nearly daylight, Coyote got up again, having finished copulating. Coyote ran off home while the woman still stayed in the brush. Coyote hastened back home to the east, running very fast. He went back into his house, and put his smooth round stones back into his mouth. Again Coyote lay down on the ground by the door. The woman came back home from the west running quickly. The woman was angry, thinking in her heart (about what had happened). She arrived home and saw how Coyote was going back into the house. She entered inside. Coyote lay down. The woman was pregnant now. " He !" said the woman, "get up, husband!" Coyote, with swollen cheeks, whined in answer, ' ' It was not I who did it ! " " Do not bawl ! ' ' said the woman. She took a stick and whipped Coyote as he lay on the ground. ' ' Get up ! Go and hunt deer, husband ! I am preg- nant." "I! I did not go away. It was not I that did it" (whined Coyote). "Yes!" said the woman, "I saw you." Now she gave birth to children, gave birth to them outside the house. Coyote as usual lay right inside. "Go out!" said the woman, "I am pregnant." She gave birth to ten little coyotes. She put them into her pack-basket and went down south to the creek. She turned her basket over into the creek and they floated west- wards in the water. The woman returned from the south and arrived back home. Coyote arose, took the smooth round stones out of his mouth, and threw them away. Coyote went out of the house, ran down hill to the south. He ran west along the creek, following his children. The little coyotes floated westwards in the water; he ran west, following them along the creek. They floated on till they arrived at Wi'tc* umaw e na, 157 he still running west along the creek. Coyote had run west ahead of his children. He made a fish trap, twining it out of willow. He placed it in the water. There was Coyote, while the little coyotes came float- ing in the water from the east. They floated past the willow fish trap. Coyote hastened back out of the water. The little is7 See note 103. 1910] Sapir: Tana Texts. 107 coyotes floated west, but he ran west ahead of them with his willow fish trap in his hand. When west of them, he hastened to the creek and put it into the water. The little coyotes came floating in the water from the east, floated west past it. "He!" said Coyote, "get up out of the water, boys, and get something to eat for yourselves." They floated west, floated till they ar- rived there at Hama'damte !i. 158 "Get up out of the water, boys. ' ' They did so, came up out of the water. They were now grown up young men. ' ' Start off south for the hills across the plain." The young coyotes did so, scampered about in every direction to look for gophers, jumping on the gopher piles to mash the gophers to death. ' ' Ah ! ' ' said Coyote, ' ' that is good, boys. Spread out in every direction and get food for yourselves. I shall go back home," said Coyote. Coyote now went off, leaving his boys behind him. Coyote went north and turned east, leaving Clover creek to the north. He went east to Bagat e didja'myak !aina, 159 that far he went. Coming up from the west, Coyote had an otter-skin quiver, and very good was the flint in his quiver. He had white feathers and put them into a net-cap, an eagle's white breast and leg feathers he put into the net-cap. 160 Coyote did not have merely arrow shafts put under his arm, these were all provided with flint arrowheads. Frost came from the east. Frost also had a net-cap filled with white feathers, he had his feathers made of snow. Very pretty were Frost's white feathers. Frost was going west, Coyote was going east; they met each other at Ganu'mya. 161 "H u !" panted Coyote. Coyote sat down. Frost iss An Indian village at the present hamlet of Millville, not far from the confluence of Cow creek and Clover creek. IBS A point near the present Basin Hollow, between Cow creek and Clover creek, formerly a favorable spot for the gathering of roots, seeds, and clover and the burning out of grasshoppers. It took its name (see note 146) from a hill with big sandstone boulders on the summit. ice The yo'l e aiyauna, a sort of white war bonnet, consisted of the white breast and leg feathers of the eagle loosely filled, like down, into a net worn on the head ( tc la'iwdnu, larger than the ordinary k!a'*di, "net- cap"). The net itself was not visible, as it was entirely covered by the white feathers. ii The present Basin Hollow in Clover Creek Valley. It was a waha'i- ri f mauna, "resting place," at which it was considered good luck for travel- ing parties to stop. 108 University of California Publications in Am. Arch, and Ethn. [Vol. 9 sat down. "Whither are you going?" asked Coyote. "I am going west," said Frost. "Indeed! I am going east," said Coyote. ' ' Indeed ! ' ' said Frost. ' ' Tell me, ' ' said Coyote, ' ' how are the east people getting along?" "There are no people. I did not see any," said Frost. "He! Very beautiful are your bow and your arrows. Hehe'!" Coyote said, "I should like to have your white feathers," but Frost said nothing. "Let us change about," (said Coyote). "This bow of mine is bad, these arrows of mine and my white feathers are bad." "Oh, well! Let us change about." "Yes," said Frost, and he gave him his arrows, his net-cap filled with white feathers and his bow. ' ' Let us trade good things with each other. ' ' Frost handed his net-cap filled with white feathers to Coyote. Now Coyote put white feathers made of snow on his head; just so Frost put Coyote's white feathers on his head. "Well!" said Coyote, "I am going east. Do you for your part go west. ' ' Now he went east, while Frost on his part went west; now they departed from each other. Frost laughed. Coyote went east, and (soon) said to himself, "I am sweating." Really it was snow that was melting, the water came dripping down on Coyote's face. He looked back at his bow, he looked back at his flints and arrows. No arrows were to be seen, no bow was to be seen, they had all melted away. Coyote stood there and looked all around ; Frost had gone far off to the west and was no more to be seen. Coyote put his hand on his head, felt around on his head for his white feathers, but the white feathers were no more. Coyote stood still, pondering. " Dam e nima'na ! " said Coyote, "you had good sense, young Frost! I thought indeed they were real white feathers," said Coyote. "That is why I changed about with you. You had good sense." He went on east with nothing now, without bow and without white feathers. Frost's white feathers did not melt, nor his bow and arrows. Coyote now went off home, until he arrived at Ha'udulilmauna. 1910] Sapir: Tana Texts. 109 VIII. COYOTE AND HIS MOTHER-IN-LAW, ga'gi t'i' e i mauyau ba'iyauna ya'rami ya'ramba- Crow | he said, | "I shall be about to be | hunting deer." | They camped out, | they camped out every one of them iiauma* aits- plu'diwP ya'waldimiri* gi luwa'iha 162 2 the | women, | they settled down at it ] at | Luwa'iha. ba'idja* aits- 'i's-iwi wakla'lpla* aits- me'tcli gi They were gone hunting deer before camping | the | men. | He was married | the | Coyote | to djul e we'yumari c mi gi umu'imarinni metcli t'i' e i k'u- 4 Mountain Quail Woman | to | young woman. | Coyote | he said, | "I am not s-indj klu'ndjupla* a'inu ya'ramp' auwatc' be's-i ya'- like | you | your camping out with me. | It will be she who is | mother-in-law camp out. ramma'na djukluna'* ainu t'lVf ai me'tcli k'u'- 6 Stay home | you!" | he said | he | Coyote. | "I am not s-indj k!u'ndjup!a dji ya'rammauyau dji wi'ma e - like | the (my) | camping out with him | the (my) | son-in-law," mau r t'I' e ai udji'djulnve'yumarinni ya'rambanaumas- 8 she said | she | old Mountain Quail Woman. | "Every one is camping out aits- udji'pldiw ya'ram* ya'ram 6 ya'ramp'au* t'i' e the | old women. | Camp out, | camp out, | camp out with him!" | she said umu'imari e mi k' 1 ni'na t'u'andi 6 aitc ya'na ya'ram- 10 young woman | her | mother. | Now they did | the | people | now camping out yauant' 1 ba'iyayauna ya'ramandi 6 ai udjl'mari e mi ya- camping out to hunt deer. | Now she camped out | she | old woman | camping out with him ramma'uyau gi me'tcli wak!ima'gunai e metc!i k' 12 to I Coyote. | She stayed right at home | Coyote | his wakla'lplayauna 'ibi'ndi 6 aits- plu'diwi ba'iyamau wife. | Now they built them | the | women | camping-out-to-hunt-deer wawi x t'u'banauma e aits- p!u'diwi N gi luwa'iha 'ibi- 14 houses, | every one did so | the | women | at | Luwa'iha | building them ya'una gi ma'du ts!a'l e yalla ba'ncyauna do'Mia gi at | "wild hay," | dead bark of pine trees, | bark of bottom oak. | They covered it over thick | to ma'du k' wa'wi 'ibiwa'uw e t' gi me'tcli 16 "wild hay" | thei | houses. | She built it for him | to | Coyote. ba'i e aitc ga'giyamtc !iwi v bambamu't e giwitc' gu r 'a'n- They were hunting deer | the | Crow people living together, | Blue-flies together with, | they were very many 162 = < Many-rocks-water ' ' f 110 University of California Publications in Am. Arch, and Ethn. [Vol. 9 p!annaiw e t' ya' ira'wiya ma'ts!k'ili'lyamtc!iwi ba'iyauant' 1 people | outside people, | Buzzard people living together | now hunting deer 2 am e dji'yauant' ' ba'n a k!egundu e a'nduru e ba'iyamau wa'wi now being killed | deer. | They went to pack (deer) back home | camping-out-to-hunt- deer | houses k'u ba'iyau aitc ba'mbamut e giwi ga'gi ma'tslk'ili'lla not | hunting deer | the | Blue-flies, | Crows, | Buzzards, 4 'i'nyau gi s-a'p!wa ri63 de'wai e gi mits-Is-a'mau bana r looking for them | to | deer carcasses. | He found it | to | being dead | deer ga'gi t'I' e gi ba'mbamut e giwi 164 s-6's-indja be'hantc Crow, | he said | to | Blue-fly, | "I have found deer carcass." | "It is I who was 6 ba'bu'wau e i tT 6 ai bambamu't c giwi s-6'sindja de'wai- come upon it first," | he said | he | Blue-fly. | '"I have found deer carcass, | I have found it sindja gi ba'na ga'gi t'I' c i we'yamtc!i e gi ba'm- to I deer," | Crow | he said. | He disputed with him | to | Blue-fly. 8 bamut e giwi be'hantc' ba'bu'wau e i mini'np'au 6 dji bop e - "It is I who was | come upon it first. | Look at it | the | my (thing) shot upon it!" djawa'umau nidja de'Ma'bus-a e a gi p'a'tcli k'u gaya'- He had thrown it way ahead of him | at | excrement. | Not | he spoke further 10 dummai* aitc ga'gi dji'ruyauwa e a r we'du e an e ai ba'm- the | Crow | having been beaten out. | He fetched it home | he | Blue-fly bamut e giwi k' s-6'mauk' i e a N gi ga'gi his | found deer carcass | to | Crow. 12 ba'wis-amak' i e nibadu e a'nyauandi ba'i e i k' ba'iyaumau When it was dark there | all having arrived home | (from) hunting deer | their | camping-out-to-hunt-deer i^ mau ba'riyau bas-i'k'i e a tc'i'ltcluw^ ai djul- houses, | it was about to be | raining | when it was night. | She was big-vulvaed | she | Mountain Quail Woman 14 e we'yumari mi udji'mari e nri di'wilt'k'i e gi imawi'launa old woman. | He slept across on east side | at | across there to east metcli muru'H' ai udji'mari e mi gi iwi'ldji ba'ri Coyote, | she lay | she | old woman | at | across to west. | It rained 16 basi'k'i* metcli k' muru'ldi e mauna da' e wuldiwt' aitc when it was night, | Coyote | his | lying place | it came down in great streams | the ha'na ai e wana' djudjura'ibindjasindj metcli t'T' e i water. | "Mother-in-law I | I am nearly dead frozen," | Coyote | he said. IBS Doubtless contracted from s-d'p!a-wa; s-ap'.a- "deer carcass to be found" (ef. s-6- "to find deer carcass") + -wa, compound form of ba- "deer." is* This word, as shown by its -t - and suffixed -wi is plural in form. No singular form is in use. 1910] Sapir: Tana Texts. Ill w- "pine-nut" as is bai- "to hunt deer" to ba- "deer." 1T * Names of small animals are apt to be made diminutive in form even when no reference is necessarily had to young ones; cf. k.'a'ntdaup.'a for k.'a'ltc.'auna "lizard" (p. 81, 1. 13). 116 University of California Publications in Am. Arch, and Ethn. [Vol. 9 t'i'i k' 1 dju'gutc! aits- 'itc!i'np!a t' I'wawt e t' i she said. | (In) his | heart | the | little Wildcat | he said to her 2 gawa'udumldiyauna hehe' e atc'I'klu k' maus- t'u'yau shouting down to her from above, | "Hehe' l | What perchance is | its | being about to be | doing dji s-a'myaunrits 1 ' na ma'llapla 6 k'u gat e dja'p !ayau the | my sleeping | that it is | be bad?" | not | answering 4 ai ma'ri e mi 'u+ no'rit'p'a 6 no'ridjam e no'rihau* she | woman. | "There!" | He broke off and threw down south, | he broke off and threw down north, | he broke off and threw down east, no'ridji* ha' da'iwauhand j bas-I'k'i dji s-a'ms-iyau ha'- he broke off and threw down west. | "I dreamt | when it was night | the (my) | sleep- ing, | I dreamt 6 da'iwauhandj dji nu'rup !ayau e nidja u'ldjamha'n dji 175 the | my dismembering myself and throwing myself down. | I threw down | the di'n e nidja 'u'ldjaruhan dji 175 iwi'lmidinna 176 'u'ldjaru- my shoulder, | I threw down | the (my) | other shoulder, | I threw down 8 handj dji kJa'dji'nna u'ldjaruhandj dji iwilmikla'- the (my) | thigh, | I threw down | the (my) | other thigh." dji'nna k'u mini'nlilyau ai ma'rimi k' tc' o' t la'lyauna Not | looking back | she | woman | her | pounding out nuts, 10 da'yaun aits- bo'na e amauna ha' da'iwauhandj dji dje'- lying flat in his cradle | the | boy. | "I dreamt | the (my) | shooting down djariyau dji ma'kli ha' da'iwauhandj bahat e di'bilgu the (my) | backbone, j I dreamt | to run all over with nothing but 12 aidji p'u't!uk!u ha' da'iwauhandj a mini'nhau/i^' aitc the (my) | skull. | I dreamt about it." | She looked east | the ma'ri e mi gi tc!a'laimadu N dji e wu'ldi e aitc wa'tduwi woman | at | digger-pine place. | It was dripping down | the | blood 14 gi tc!ala e i djo'pda e k' ba'lla ma'ri e mi mini'nuwau- at j digger-pine. | She put her hand over her mouth 177 | her | mouth | woman | looking at it yau gi wa'tduwi wa e yu' e ai ma'ri e mi badu's-a e ma'- at | blood. | She was afraid | she | woman, | she ran off home | woman. 16 ri e mi ba'ndidibilhat e gu e gi i't'dja p'u't!uk!uhat e gu It bounded about nothing but | at | on top | nothing but skull. ba'idi 6 ai ma'rimi k' da't'i ge'ni e ai c ai ma'ri e mi She ran leaving it behind | she | woman | her | child, | she forgot it | she | woman 18 k' da't'i badu'an c wo'wi atc'i'mak!u k' niaus- t'u'- her | child, | she arrived running home I house. | "What perchance is | his | going to _ be | doing? 175 < u'ldjaruhandj dji. 176 iwilmi- means literally ' ' on one side, half. ' ' ITT AS sign of frightened amazement. Sapir: Tana Texts. 117 yau nu'ruplas 1 ba'ndihat e dibilgus- k' p'u't!uk! u gi He throws his own members down, | nothing but bounds about | his | skull | at i't'tc' dji e u'ldis- aitc wa't e du 178 gi tc!a'la l wayu'- 2 above. | It drips down | the | blood | at | digger-pine. | I am afraid," sintc' ma'rimi t'i' e i a' ya'na t'i' e i 'adja'ha e nik woman | she said. | "Indeed!" | people | they said. | "Let us run away! dibalauk!6'wanik' fu' e aits- ya'na ' adja'andm^t' 'adja'- * He might cause us all to die." | They did so | the | people. | Now they ran off to save themselves. | Now running south to save themselves t' p' ayauant' ' ya'wulmiri* gi wama'rawi dje'djafclak!i e they went as far as and entered | at | Wama'rawi. | They put as door s-ibu'mk laina gi ba'Miwa ban e i'ram e aits- ya'na 'a- 6 sandstone rock | at | smoke-hole. | They filled house | the | people, | children, ma'its'!its!gi phi'diwi 'i's-iwi 'itc!i'np!a t'I' c 'u' k'u women, | men. | Little Wildcat | he said, [ "There!" | not gat e dja'p!ayau ma'ri e mi ba'ndidu e u'ldi e 'itc!i'np!a k' 8 answering | woman. | He bounded down again | little Wildcat | his p'u't!uk!u bandiduwa'ldi* gi bi'wi bamitc!i' e dja 6 k'u skull, | he bounded down to ground | at | earth, | he lay there quietly, | not de'waiyau aik' wak !a'lp layauna bandidibi'landi e p'uthi- 10 seeing | his | wife. | Now he bounded about | nothing but skull. k!uha't e gu de'wai* k' da't'i dje'djagile k' da't'i He saw it | his child, | he took it in his mouth | his child. a'm 179 'i'tc!i'np!a t'i' i k' wak la'lp layauna ba'ndidnm'- 12 "Am!" | little Wildcat | he said | (to) his | wife. | He bounded home west, dji ba'ndidu e an e aik' wa'wi k'u' aitc ya' ba'ndi- he arrived home bounding | his | house. | Not were | the | people. | He bounded about dibil gi wa'wibanauma k'u' aitc ya' a'm biri'mas- 14 to I every house. | Not were | the | people. | "Am! | Where will be aidji t'u'miriwa na adja' e i dlwais i it!6'wo e ma '6'maidi- the | that you do thereto | that (you) are | run away? | I shall find you." | Now he tracked them all around bilandi* k' ba'ndidibilyauna de'wai e gi la'lla ya't'p'a- 16 his | bounding about. | He found them | to | feet | they moving south. yauk'ia a'm diwais-it !6'wo e ma bandi't' p' ayauanf lu'iklau- "Am! | I shall find you." | Now bounding south | he cut them down one after another waldi gi i'na k' bat e dju'l e iwi lu'ik !auwaldi gi 18 at | trees | their | bottom oaks, | he cut them down one after another | at ma'ltc'i ba'ndian e i kla'ina w optc'u'nt!alts'!i c gi kla'ina bushes. | He bounded on to them | rocks, | he burst them to splinters | to | rocks. 178 =r wa't e duvr. 179 Threatening, as though to say, " I '11 fix you. ' ' 118 University of California Publications in Am. Arch, and Ethn. [Vol. 9 ba'ndit'p'a 6 gi p'u's-uaina aik' bam'djaya'una p'u'thi- He bounded south | to | P' u'lsuaina | his | coming rolling | person's skull. 2 k.'umya' t'o'w^'e la'umauna djukla'lla t*d'm'djan*t'l He did like | being strong | wind, | he came doing so. ba'ndilorp' a e gi '6'djinimauna '6'maiyau gi ya'na He bounded south up hill | at | < 6'djinimauna | tracking them | at | people 4 k' la'lk'i c a ba'ndi e anandi e wama'rawi gai e wu'lp!a e their | feet. | He now arrived bounding | Wama'rawi. | It was heard inside ya'na k' gaya'yauna k'immulwi'dja 6 maus-i 'I'wulyauna people | their | talking. | "Do you (pi.) let me enter! | I shall be | going inside," 6 t'i' e aitc p'u't!uk!umya djeha'iri e a e k'uyaugu k'i'm- he said | the | person's skull. | "Keep still 1 | Do not | let him enter!" muM t'i' e aitc ya'na k'u k'i'mmul e l k'immulwl'dja 6 they said | the | people. | Not he was | be let in. | "Do you (pi.) let me enter!" 8 k'uyaugu ki'mmulwi e i e yaitc !ha'iguwi e i e 'a'ha e a' 180 t'l'- "Do not | you (pi.) let him enter! | do you (pi.) keep quiet!" | "Yes!" [ now he said andi e k' dju'gutcli gi ira'mi dji k'uya'uwidj his | heart | at | outside, | "the | your (pi.) not me 10 k' immulwl'dja ba'nt s 'djam e181 p'au'dja'mmatclumauna ba- your (pi.) letting me enter." | He bounded north | being at considerable distance north. | Now he hastened back from north du'gamandi 6 p'ut!uk!u'mya gi bl'wi la'umauplannaina person's skull | at | earth | being very strong, 12 lu'ik!aubadibil c ma'ltc'i lu'ik laubadibil 6 i'na mau e bo'- he cut them all to pieces one after another | bushes, | he cut them all to pieces one after another [ trees, | he was about to be | bursting into house. malwu'lyauna la'u e a 182 ba'ndihau 6 dja'uhauna ba'ndi- It was too strong for him. | He bounded east | east, | he bounded back from east, 14 durk'i 6 mau e bo'malwa'ldjiyau gi e l'gunna dji'dinna 6183 he was about to be | bursting in going west | at | sweat-house. | It shook aits- i'gunna lau'ma'lwul 6 ba'ndit'p'a 6 ba'ndit'wadju 6 the | sweat-house, | it was too strong for him to break in. | He bounded south, | he came bounding back from south, 16 mau e bo'ma'lwalwadjuyauna la'u e a ya'na gai e wu'lp!a- he was about to be | bursting in from south. I It was too strong for him. | People | being heard talking inside yauna gi e i'gunna ba'ndim'dji 6 gi dja'um'dji ban- at | sweat-house, | he bounded west | to | west, | he came bounding back from west. 18 dido'dju 6 t' on*!' e aigits- haga k' la'uyauna la'u e a He did like | to the | flint arrow-head | its | being strong. | It was too strong for him. iso Threatening. 181 Regularly contracted from ba'ndVdjam f . 182 Lit., "he had (or made) it strong." 183 d 1910] Sapir: Tana Texts. 119 bamitc!i't e dja e ba' e i hehe' e p'u'tluklumya t'I' e i glma- He lay still to rest, | he lay there. | "Hehe' !" | person's skull | he said, | "you have been sensible, wa'racnuma ya'na bandiba'l* gi i't'dja mau e bo'- 2 people!" | He bounded up | at | above, | he was about to be | bursting down into house malwa'ldiyauna gi i't'dja dje'djaMakliyauna bandidu- at | above | door. | He came bounding down from above, e u'ldi e la'u e a gi i't'dja bandiba'lt' imai maus-i '6'ni- 4 it was too strong for him | at | above. | He bounded up again. | "I shall be | trying it again, e nawaigadaya'una bo'malwaTdamais-it!6' a t'u' e ba'ndit- perhaps I shall burst down into house." | He did so, | he bounded up into air dja e gi i't'dja ba'ndidu e uldi bandip' a'dadubal e da 6 at | above. | He bounded back down from above, | he bounced back up again | that p'u'tluklumya bo' ma'lwulbindja 6 gi ma'tladjuwa p!ut!a'- person's skull. | He nearly burst into house | at | sweat-house, | it was already thin andiw^' s-ibu'mklaina ya'i e yu e ai Iwu'lu he' t'as-i- 8 sandstone rock. | They were afraid | they | inside. | "Heh ! | It looks as though we nik' maus- dibala'uyauna t'a'mplas- raaus- bo'ma'l- shall be | all dying, | it seems that he is | about to be | bursting into house," wulyauna ya'na t'I' e i ba'ndiduridjam 6 aits- 'itc!i'np!a 10 people | they said. | He bounded back down hill north | the | little Wildcat gi bl'wi ba'yauant' 1 atc'I'mah aidji mau e nitc' bo'- at | earth | now lying. | "What is | the | my being about to be | bursting in for, malwu'lmaiyauna lau e aya'uandindja gi I'gunna 12 it being now too strong for me | at | sweat-house?" ba'ndit 8 'djam c badu'p!it e gi Iwa'launa badu' e anma e He bounded back north, | he rushed back as far as | to | Old Cow creek | he ar- rived rushing back there wa'wiha birihana' dji nimi'riwa ba'nt s 'djam el bakla'u- 14 former house. I "Where, now, is | the (my) | going thereto?" | He bounded north, | he met them maip!a gi ya'na o'mfdji 6 gi ya'na ba'dja'rnandi* at | people, | he killed them | to | people. | Now he hastened north, ba'ridjam* gi djit'p'ama'uwite'u 184 o'm e dji e gi ya'na ie he hastened north down hill | at | Djit' p< ama'uwitc' u. | He killed them | to | people ha'djanmauna bala'udjam* ga'banaumam'djaw e t'iwa gitc' being ten. | He rushed up hill north, | he was heard coming by everybody | by the ya'na k' ba'm' djayauna 'i'ndayau gi djuklalla' k' is people | his | coming rushing | making | to | wind | his ba'm' djayauna bap!m e ma e gi k!a's-ip!u coming rushing. | He rushed as far as there | at | Kla's'iplu. 184 == Flowing-south -salt. 120 University of California Publications in Am. Arch, and Ethn. [Vol. 9 niga'm c aitc me'tcli gi i' da'lmadu 185 6'winiw e t' He came from north |the | Coyote | at | I' da'lmadu. | He had on elk-skin belt 2 aits- me'tcli de't'ila* gi wawi'ldjuwami wa'k!iri e ai the | Coyote, | he carried quiver | at | otter-skin quiver. | He stood still | he me'tcli djik!uwa'ldi e be'hara p'ut!uk!umya' me'tcli Coyote, | he listened. | "That must be | person's skull," | Coyote 4 t'i' e i niga'mandi 6 maus-i nik!a'umaip!ayaima t'i' e aitc he said. | Now he was coming from north. | "I shall be | meeting him," | he said | the me'tcli k' dju'gutcli k'u'dama'is-indj am e dji' i go'- Coyote | (in) his | heart. | "Perchance I shall not | be killed. | I hear about him 6 sindj om e djiya'u gi ya' bariwadju'ndi e p'ut!uk!umya' killing | to | people." | Now he ran down hill from south | person's skull, me'tcli niga'mk' aina e me'tcli wa'k!dibil e gi 186 e a'igidje e e Coyote | he similarly came from north. | Coyote | he stood | at | at that (place) 8 djewint'a'uriklu he' atc'i'h aidji t'u'nidja ' e' t' u'p e lau e Djewint'a'uriklu. | "Heh! | What is | the | my doing?" | He unloosened it k' 1 6'win e i we'walmi* k M wawi'ldjuwami we'walmi 6 his | belt, | he hid it away in brush | his | otter-skin quiver, | he hid it away in brush 10 k' 1 k!a"di bawa'djiwt' ai p'u't!uk!umya k!a'n e ai- his | net cap. | He rushed from south [ he | person's skull | approaching nearer. mauna me'tcli t'I' e i dima'n e aigu udjle'mans-ugina' Coyote | he said, | "Would that there might be | old pack-basket 1 12 dlma'n c aigu udji'malamiyauna dlma'n c aigu dji djuwa'- Would that there might be (old shredded-bark apron! | Would that there might be | the (my) | woman's skirt yauna mallaplama'una t'u' c mitclk'i' 6 ai mala'miyauna being badl" | He did so, | there came to him | it | shredded-bark apron, 14 ai udji'emans-ugi ai djuwa'yauna dima'n e aigu tclal- it | old pack-basket, | it [woman's skirt. | "Would that there might be | pitch I e ana' batc'ina' a'tc!al e a k' t!a'l e aina gi tc!a'l c a al- white clay!" | He smeared pitch on himself | his | head | to | pitch, | he put it thick on his face. 16 a'ilautc' uip !a e mini'nuwagaldamgu 6 k' tc'u'na gi tc la- He just managed to look out through | his | eyes | at | pitch. l e a ba'ndiwadju'ndi 6 p' u't Ink himya mlp'andjana' me'tcli Now he came bounding from south | person's skull. | "I would cry, is it not?" 187 | Coyote 18 t'i' e i 'e'wal e andi me'tcli gi udji'emans-ugi t'u' c ai he said. | Now he carried it on his back | Coyote | to | old pack-basket. | He did so | he iss Bone-place. 186 This word would seem to be better omitted. 187 = "Now I'm going to cry." 1910] Sapir: Tana Texts. 121 me'tcli niga'mi p'u'tluklumya k!a'n e aiwadjumauna e~{- Coyote, | he came from north. | Person's skull | (is) approaching nearer from south, | "E-j- e_f- g+ e-f- e+ e-f dju'maip!a e ai me'tcli p'uthi- 2 e+ e+ e-|- e-|- e-f!" | He walked along leaning on stick | he | Coyote, | Person's skull klu'mya bamitc !i't e dja e a go'yau gi mima'una 'a'k!di e189 he lay still | hearing | to | weeping one. | He came upon him ai me'tcli gi p'u't!uk!umya mini'nwau e i me'tcli gi 4 he | Coyote | to | person's skull, | he looked at him ] Coyote | at p'u'tluklumya me'tcli ga e la>i go's-indj dju mallap la- person's skull. | Coyote | he cried, | "I hear | the (your) | ytrar being bad ya'u e nu gi dja'urp' a atc'i'mat' aidju t'u'mai e num 6 at | south. | What is | the (your) | your doing therefore aige p'u'tluklumya gaya' i ha' da'iwauhantc' t'i'wau* in that way ?" | Person's skull | he spoke, | "I was dreaming," | he said to him gi me'tc.'i dji mumarip'a'uyauwa ha' da'iwauhandj dji 8 to I Coyote, | "the (my) | being had-child-for | I dreamt | the (my) nu'riplayau ha' da'iwauhantc' ba'ndihat dibi'lguyau dji dismembering (my) self down. | I dreamt | bounding about as nothing but | the (my) pVt!uk! u gaya'wauyauna gi p'u'tluklumya gal e a'yauna 10 skull." | Talking to him | to | person's skull, | crying, hehe' e k'up'a'ntc' ma'ri e am c dila'uyau c num aidju t'u'- "Hehe' e I | I would not be | I bake you down in ground, | your dying | the (your) | your doing yaunum a'igidje dju ba'ndihat e dibi'lguyau dju p'u'tlu- 12 in that way | the your | bounding about nothing but | the your | skull. k! u de'waihantc ya' aigidje t'u'mau a'ik'i e nu ha'- I saw | person | in that way | doing | to you | dreaming da'waumau klunihantc' ya't'p'auwa'dju e gaya'wauyau 14 and I was | cause him to be person again," | talking to him gi p' u't !uk Jumya ba'yauna tc' i'ltc' uimau gi p'u'tluklum- to I person's skull. | Lying there | being big-eyed | to | person's skull ya wariha't e guk' i k' tc'u'na we'marihantc' 'i'nda- 16 he sat being nothing but his | his | eyes. | "I put wood and rocks in hole in ground, | I made hantc' muklula' ^wa'ihantc' gi e i" djik!u e a'itc round hole, | I brought wood | to [ wood." j He listened to him | the 'itcJi'nna t'i'yauk'i gi me'tcli klu'nihantc' yu'mare e 18 Wildcat, | he speaking, | to | Coyote. | "And I was | make fire in pit iss Imitation of sobbing. 189 Note fern, stem 'a-, for Coyote now speaks and is spoken of as a 122 University of California Publications in Am. Arch, and Ethn. [Vol. 9 gi muklula' gi e aV do'taihantc' gi e i' ya'm'dja- at | round hole | to | fire, | I put much in fire [ to | wood | burning along 2 yau klu'nihantc' be ai gi k!aT tc'i'lmau k!ai' kluni and I was | put them into fire | to | rocks | being big | rocks | and ma'lapx aitc k!aT klunihantc' ' i'nduhantc' 19 gi they were glowing hot | the | rocks, | and I was | I went to look for it | to 4 tc!a'l ea aho'tclal* t'uis-dibi'lhantc' bams-iwi'tc !al u'-f pitch | soft pitch. | I mixed it with it | old red pitch. | Now! du'llaidjilhantc' a'igitc dju p'u't!uk! u dumhali'lihantc' I smeared much pitch around | here | the your | skull, | I smeared it all over smoothly 6 gi tc!al e u' klu'nihantc' du'mdjamari 6 gi muklula' to I pitch. | Now! | And I was | put skull down in pit | at | round hole," t'l'wau* aigi 'itcli'nna s-+ t'i'h ai tc!a'l e ya'tc'i- he spoke to him | to him | Wildcat. | "'S'+l' | it said | it | pitch | spluttering as it blazed. 8 dja e ayau t'u'k!adaa'tc' pVt!uk!umya t'i' e i be'kldindihantc' "Do so to me, if you please!" | person's skull | he said. | "Now I placed them on top 10 gi ma'lam e mak!ai tc'i'lmau tc' k!ai 'u' kluni s-+ to | glowing-hot rocks | being big | the | rocks. | Nowl | And | 'S'-f-'' t'I'yau ai tc!a'l e mate lu'nt! ante! ex k' ya't' p' au e ayau saying | it | pitch | it stretched out | its | becoming person again. 12 kluni 'u' wa'kldulau'andex k' ya't' p' au e ayauant' ' djl'- And, | now I | he arose again out of fire | his | having become person again." [ It shook all over dinnidibila k'u e' k' u'ldibilbadummai 6 ai 'itcli'nna Not he was | move about any more | he [ Wildcat !4 dila'uyauandi mau ba' ma'lbalyauna aha' hehe'-j- metcli being now dead | having been about to be | burst up out (of rocks). | "Aha'! | heheM" | Coyote t'i' i k'us-inu dje'ru 6 a'inidja k' u'ma e nindj djiru' e he said, | "you are not | win over | me ! | I have never been | be beaten 16 gi p' a'dibanauma djiduwa'uma 6 dl't'illa ma'nni 'u'ldja- at | every place." | He seized them back there | quiver | bow. | He threw it away s-a aik' e'mans'Ugiha 'uldjas-a e mala'miyauna me't 6 - his | former pack-basket, | he threw it away | shredded-bark apron, | he cast them all away. 18 djabas-a e 6'winit' p' au e wi'tp' ulyauna k'u's-i dji dji'- He put on his belt | tying his hair up into top-knot. | "Not will be | the (my) | being one who is beaten." rus-I' e a ni'tp'andi e me'tcli nil e o'rp'a e nigi'llau e ni'tp'a 6 Now he went south | Coyote, | he went up hill south, | he went up to top of mountain. | He went south, io *i'ndu e (i) would be better after Tc .'u'nihantc* . 1910] Sapir: Tana Texts. 123 niwa'ldimiri* gi djit'p'ama'uwitc'u ni't' p' ayauanf l m- he went down as far as | to | Djit' p< ama'uwitc' u. | Now going south | he arrived as far as a'nmiri e ai wama'rawi 'a'n e aitc ya'na gi I'gunna 2 it | Wama'rawi. | They were many | the | people | at | sweat-house. yadura'm e i e me'tcli t'i' e i gawa'uwulyauna ow e djis-i'ndja "AH go out again!" | Coyote | he said | shouting to them inside. | "I have killed him gi p'u'tluklumya owdji'masindja gi djewint'a'uriklu 4 to I person's skull, | I have killed him there | at | DjSwint' a'uriklu." t'u' e aitc ya'na ya'duramyauant' ' ya'doyauna ya'dur- They did so | the | people | now all going out again, | moving back east, | moving back south, p'ayauna ya'dum' djiyauna ya't'djamyauna ya'batVan- 6 moving back west, | moving back north. | Now they all went off home. THE ROLLING SKULL. 191 Many were the people dwelling at U'ntc' unaha. 192 Wildcat's wife was pregnant and he had a child born to him. The woman gave birth to a child; Wildcat did not go to hunt deer, for his wife had a child. 193 Wildcat said, "Let us go to get pine nuts. We can do no other work now than to go to get pine nuts. And dress up your child ! ' ' Now they went to the east together with their child. There were many pine nuts there, the trees were loaded down with them. ' ' I shall climb up for them here. Let us get pine nuts. " " Yes, ' ' said the woman. Wildcat climbed up the tree. He threw the pine nuts down one after another, broke off the pine-cones and threw them down. The woman had put her baby in its cradle down on the ground, and pounded the nuts out of the cones as Wildcat broke them off and threw them down below. He shouted down to his wife, "Are they big nuts?" The 181 This myth is practically identical with Curtin's "Hitchinna" (op. cit., pp. 325-35); Hitchinna, "wildcat," corresponds to 22S cibu'p'k!aima x t' u "Go east | it | K!a"djad\ | Cibu'p'klaimadu." | Suddenly it was 16 djiha'udju 6 k'u'sintc' k!u'tdju e a r m e da'tslgak'u^ntc' djl- float from west. I "Not I am | I like you, | bones might get stuck in my throat. | Float east ha'u e ai sibu'p'k!aima r t' u dima'neaiguw^ djiha'udju 6 it | Sibu'p'klaimadu." | Suddenly it was | float from west 224 Brodiaea grandifiora, if ma'ls-unna cau be identified with *' ilmal- s-unna (lit., "big ma'ls-unna root")- 225 K!a'-iui e t' djawa'ri e wadju e ai raTts! 1 ga e la'n e t' t'a'ppla- 4 come crying down hili from south | he | Coyote, | he wept. | "It seems to be, is it not ? sina mi'tsli tT e t' ai kluwiT be'klunu me't!al e Coyote," | he said | he | Lizard. | "Perchance it is you who | chop wood," t'l'n^ 'a'ha be' e nitc' 'adji'l 6 t'l'^t' 'a'nmitslimau 6 he said. | "Yes, | it is I who | dance," | he said. | "Being many together aits-' ya' a'igidja t'mt' ai k!uwiT babi'lmitslisintc' the | people | here," | he said | he | Lizard. | "I have sent word all over aits-' p'a'dibanaum aite-' ya'banaum* tTn e t r be'nitc' 8 the | every place | the | every people," | he said. | "It is I who 'adu'kimai* 229 aidja t'I'nt' aits-' Vtsk'iyup! a'its-' come back | here," | he said, | "the | orphan child | this here, apdji'tt e hawa e aidji wak la'lp !ayau e nitc' a" t'I'w e t' ai 10 he has been killed | the | my husband." | "Yes?" | he said | he kluwiT e' dit e i'mmariduriyau t'l'sintc' naguntc' 'adu'- Lizard. | " 'Well! | I shall go down to help them,' | I say, | therefore I | come back k'i c aits-' p'ad a'itc' biri'emamat' aidju nidu'm'dja- 12 this | place | here. | Whereto may be | the your | that (you) are wont to go back home ?" mam# nldurl'djammandj aits-' 'e'pfdjiH' aigi p'u- "I am accustomed to go back down hill north | this way." | He tied around it | to it | pitch wood niH ei k' oro r kk n s-i'lgiya^u midja's tT7i e t' ai k!u- 14 his | rope made of tc< ilha'imadu 230 | rope made of ba'ni-bark strands, f "It is heavy," | he said | he | Lizard. wiH' k'u'ma t'u e a'ige e e tTw 6 !' maus- dju'bayaum* 8 "Not it is wont | to do | in that way," | he said. | "I thall | push it on to you. raldjasi' t'lVt' gana'xgaima a atc'i'mak' aik' t'u'wa it; It is heavy," | he said. | "It is wont to be light. | What is its | its | that it does I" t'lVt' wa'k!dibil e ai r'p' u 'Iba'kJaptc djlts-dja'isa- he said. | "Stand | it | in front! | pull me to yourself I" J "I might fall," klunte' t'lVt' ai mits! 1 dju'baguya'um ea kJunm*!' is he said | he | Coyote, | "I shall just push it on to you." | And he was 229 Observe that Coyote speaks as woman (verb stem f o- "woman goes," ni- "man goes"). 230 ' < Indian hay ' ' was the term Betty Brown used to translate tc< il- ha'imadu, a high grass growing along the shores of Pit Eiver. 150 University of California Publications in Am. Arch, and Ethn. [Vol. 9 djo'ba 6 ai mi^ts! 1 mitsls-a/gadak'iyau gidji gaya'yau push it on to him | he | Coyote. | "Let me be done with it | at the (my) | talking 1" 2 Vu'netf ai kluwil' yadak !aV dik !araw e te< 'I'wagit' dila'u- He did so | he | Lizard. | He had his veins cut through | knees, | now he died atdiw t' ai kluwiT he | Lizard. 4 aits-' kla'itc'ik! 1 da'ridjuwa- his doing to us?" | Is with them | the | ground squirrel | gray squirrel also. t'imai biri'h adji ^'nmidi^nigi^ fiVt' asintc' 'I'du- 18 "Where is | the | our going to?" | they said. | "If I | get up again, bal e nidu'rp' ayauna k' u'sp' awarantc' go' el k'u'yaugu I shall go back south. | I should not have been J hear." j "Do not - 34 After k!unin f t* we should have tenaeless form daV p* a'lts ! gil e . 235 Doubtless misheard for atc f %'gaddk!u. 152 University of California Publications in Am. Arch, and Ethn. [Vol. 9 t'I a'igidje e e t'lVt' ai p'ubiT mtc'i'tdjap e i aidji *Itc'i't- say | in that way!" | he said | he | Duck. | "Go straight north | the | far north! 2 djami e l'na'idjatc'itdjami nltc'i'tdjap e i maus-i glma- still farther north | go straight north! | I shall be | thinking it out," ya'una tTw*t* a'm nlha'u aits-' djo' 236 t'lVt* khini he said. | "Let me see! | Go east | the | Hat Creek Indians!" | he said, | "and 4 niha'u* aidj iwi'ldjabiya r23T kluni nlha'u 6 aidj i't'a'u- go east | the | across-river-north people | and [ go east | the | people of I< t< a'uriklu! rikluya mwi'lt'p'a 6 ai s-ukJo'niya tTwf niha'u e Go across south | them. | S'uklo'niya," | he said, | "go east 6 aite-' 'I'laurimautluM t' u'hainamadjayauna t'lVt' ai the | rising-sun place. | I also shall bo accustomed to do so," | he said | he la'lak' 1 ai khiruT mtc'i'tdjamiyauna t'u'yausgusiklu- Goose | he Crane, | "I shall go straight north. | I never supposed I should do 8 warandj aidje e e dji yu'tgunaiyau dji mo'yauna that | the (my) | being perfectly contented | the (my) [ eating, t'u'yausgnsik!uwarandj aidje e e v p'it!wa'ldisi e i tTwt' I never supposed I should do | that. | (Meteor) will fall down and burst," | he said, 10 klunus p'i'tbal e ai xa'na khmus t'u' c aigi ts-Ia'um'- "and it will | boil up | it | water | and it will | do so [ at it | down river west. dji ' I'muimarip lasi 6 ^ as- 'a'ik!uttc!at e i v a'i e num ai They will lie down in them | if they are | be sick in any way. | You | he (who) 12 ' iw- e na'idjusi 6 numa a'i rmm ai babi'lsi e nuxna aigits-' you will always look around for food, | you | he (who) | will run about | at the s-it e i't e iwi tc' I'wit^c !a'usi e numa v gis-i's-i^numa^ a'igidja yellow pines, | you will get yellow-pine nuts, | you will be satiated. | Here 14 mits'!p'adl'sik!6 e a r t'usik!6 e I'gamna aigu wacu'p't' 1238 I shall have (my) place. | I shall do so | across river from here | at it | Wacu'p' di ts!umma'u p'ad a'idje e e r dlwi'ldjapsi 6 ai bo'ra e a'i- being good | place | that. | It will go across river north | it | bridge | in that (place), 16 gidje c e r dlri'plox t'i'psiwa e a r as- djimadi'biM p'u'djat- Diri'ploha | it will be called. | If it is | be heard about all over, | 'Let us go to bathe duxanig ai dlri'plox t'i'si 6 aits-' ya x tlim'gumau it | Dlri'ploha,' | they will say | the | people. | Slightly 18 yari'p!as-i c wacti'p'di t'u'si 6 ai n'gamna wala'usi 6 it will be hot | Wacu'p'di, | it will do so | it | across river from here. | They will glow 230 Contracted from djuhau(na), "dwelling east." 23T Term for Achomawi Indians of Fall Eiver, a northern tributary of Pit Eiver. 238 Digging-stick place ' ' (wa'cu ' ' digging-stick ' ' and p f a'di "place")- 1910] Sapir: Tana Texts. 153 aits-' ba't'gu e a'igidje e e wala'us-i mu't!s-u r239 ma'l- the | wild plums | in that (placed | they will grow | mu'tls'u roots | mals'unna roots. s-unna dji' dja'ps-i ai da's-i gala' dji'dja'ps-in They will float north | they | salmon, | trout | they will float north. COYOTE, HERON, AND LizARD. 240 ' ' Do you all come together ! I intend to move north the day after tomorrow; I want to camp out for a dance in the north. Get food together! Tomorrow we shall eat before starting out. Dance ! Try it now ! Let us go to camp out for a dance, let us go out to camp in the north country. Let us go to eat their salmon. They must be getting salmon already." (Thus spoke the chief of the Geese people.) They danced. "Try it! You are going to have a dance. Get ready to start when it is daylight! Get ready your feathers, get ready your aprons fringed with pine-nut shells. Get ready your 'u'mi- yauna aprons. 241 What shall stay over night at Ci'p !a ; 242 you will have a dance there, you will practice there, as it is a very good place. You will dig for annis roots at that place, and you will take them along as food. You will dig also for da'mna roots. There we shall remain for two nights. After that we shall start to move along ahead to Djewit e t'a'urik!u 243 and to I'da'lmadu. 244 There you will practice dancing and will get sunflower seeds. You will rest there and gather sunflower seeds, for the North people 245 are very fond of sunflower seeds. ' ' Now they proceeded 230 This word was translated as "dju'pp'a roots" (Eulophus pringlei). 240 The account of the visit of the Geese people to Lizard at Big Bend (of Pit River) bears considerable resemblance to Sam Bat'wi's account of their visit to Flint Rock at Mount Shasta (see note 67). Heron's deception of her husband Coyote is paralleled by Sam's story of "Coyote and his Sister" (see note 152). 2*1 See translations of mi'yauna and *u'miyau in Indian text (p. 142, 11. 7, 8). 242 See note 51. 243 The gari' e i form of DjewinVa'urik'.u (see note 201). 244 See note 200. 246 By dja'udjdbiyd, ' ' North people, ' ' are here meant those that corre- spond to the later Achoma'wi or Pit River Indians of Big Bend. By Big Bend is meant the land enclosed on the south by Pit River as it takes a sweep to the north and south between long. 122 50' and 122. 154 University of California Publications in Am. Arch, and Etlin. [Vol. 9 to the north. It was Lizard 246 who had sent word for all the people to come to a dance. (When they had come near to the north country, the chief said,) "We shall move to yonder place. Make yourselves nice and clean ! Let us dance up to there ! Lizard has sent word to you, 'Dance!' He has just sent for me, and ha stold me, 'Dance up to here!' ' They started in dancing now, while Lizard shouted encouragingly to them. "It is good," said Lizard. There were all sorts of Geese people there from every place. ' ' Be seated here ! ' ' said Lizard. ' ' You will eat soon, ' ' he said. ' ' Soon you will have a dance. I have killed a person, that is why I am having a good time." (The chief of the Geese people) spoke in reply, "Yes, that is why I have come hither. I like to have a good time. These children like to have a dance, and that is why I have brought them hither from the south. " " It is very good, ' ' said Lizard. "I rejoice to see you," said the chief of the Geese people. (Lizard said,) "I have a large sweat-house; they will have much salmon to eat, for I am wont to catch them. Soon you will have a dance. ' ' (Lizard said to his people,) "Go for some kindling wood, so that we may have a fire to give light. Do you people cut wood, so that these people may cook." They all went off together to get kindling wood. (The chief of the Geese said to his people,) "Give them annis roots as food, you have brought along sun- flower seeds." Lizard had sent word to every place. He had sent all over for people to come to his dance, and Heron Woman heard about it. (Coyote, her husband, said to her,) "You should go to spear salmon, I should like to eat some fresh salmon. I am always eat- ing ma'ls-unna roots." "Yes, indeed I shall do so. I shall go to the river to look for salmon. You, for your part, will go to tap around for gophers' holes, while I go tomorrow to get salmon. ' ' She held her salmon spear and looked into the river, waiting 240 The lizard (k.'uwi'lla) of this myth is not the small species (k.'a'l- ts- Sauna) of Nos. v and vi. He was described as a big, brown, long- tailed animal, whose bite is not poisonous. The name is given by Curtin (op. cit., p. 313) as Gowila. 1910] Sapir: Yana Texts. 155 for salmon. All at once a sucker came swimming from the west. "Go on east to K!a"djade, 247 to Cibu'p'klaimadu." 247 Soon an- other sucker came swimming from the west. "I do not like you," (she said,) "your bones might get stuck in my throat. Swim on east to Cibu'p'klaimadu." All at once a salmon came swimming from the west. She speared the salmon. Then another one came swimming from the west and, (after spearing it,) she ceased. Now she built a fire and cut open the salmon. Then. she put it on the fire to roast. After some time she took it off again and ate the salmon, dipping it into acorn mush. When she had fin- ished eating she put the remains away into a basket, and cleaned everything up nice and smooth. (She said to the salmon re- mains,) "Pray do not smell. Coyote might smell it." She put them away, cleaning things up nice and smooth. Now she braided tassels, making a tasseled buckskin skirt. After three days of braiding she finished her apron of white md'ha grass, and twined a tule basket-cap and a willow basket-cap. It was already dark when Coyote came back home with bruised legs; ugly he looked, and he was all covered with mud. She, the Heron Woman, was wont to come back home when it was dark, satiated. Coyote baked his ma'ls-unna roots and his annis roots, picked out the big ones, (and said to her), "You should eat these annis roots." "I do not care to eat them," Heron Woman was wont to reply. "Eat these roots for which I have gone far off. Why is it that you do not eat raw food? 248 What is it that you have eaten ? ' ' Again she did so for herself. She went off early in the morn- ing and did as before, got salmon for herself. She caught four salmon, put them down on the rocks, and dried the pounded red flesh of the salmon. She used to dry the pounded flesh and, after cleaning things up smooth, put the remains away. ' ' Pray do not 2*7 gee note 225. The place referred to is the Achoma'wi (Fall River Indian) village on Fall River near its confluence with Pit River, at the present Fall City (or Fall River Mills). The name Achoma'wi (Adju'- mawi ) refers properly only to the Fall River Indians, known by the Yanas as Clbup'k.ta'imaduyd* (gat'a' i Cibumlda'imaduyof). 248 By ' ' raw food ' ' is meant roots and other vegetable food as contrasted with more staple food, particularly acorn-mush, deer meat, and salmon. Distinct verb stems are used for "eat," according to whether reference is had to the former (Vwit i). 283 One would rather expect p*a'us.a e . 1910] Sapir: Tana Texts. 163 a s-ugi'llau e ayauk' i aigi u'mitsli'mau Those | who are three | when having run over mountains | at them | being two dji'gal mila'm e t ai e a'umudjaup!a x de'waiwt' a'igi 2 mountains [ he woke up | he 1 fire-chief. | He saw | at them t !apla'wa e au k' anu'idiyauk' iwa v auwia'usa7i e t' iw ai ashes | their | having been burrowed into and put to one side, | fire had been taken away | it aV ba'tdidu e u'ldm e t' ai ts-'iTw k!a e na'iyuwauw e t' 4 fire, | it fell down | it | coal | it came close to it aigi ba e li r tc a da r t ba'l e t' ma^ja'irin^ aigi wa't'guru r tp to it | central post. | He jumped up, | he climbed on top of it | at it | sweat-house, bats!i"dm*t'e x mo" bak !amnt' aik' ya' 6 he shouted, | he called to all | his | people. wica'iwara dji e a'una wlca'iwara dji e a'una ni'm'- "It has been stolen | the (our) | fire, | it has been stolen | the (our) | fire. Now do you all go ! djatdiwii 'abi'lwi e a x 8 follow them!" wa'i r t' u ya'iklbaH' khmiM^' s-u^'sa 8 ai p'a'ts-' a Now | they got up | and they were | run off after them | he | Snow ai t'ci'lwarek! u ai tc'ilda'yau ai sabi'lk!ex- u aits-' 10 he | Big Rain | he | Big da'yauna root | he | Hail | the bare'k!ubana r um a aits-' djuk!a'lbanau x in a djuya'galk' iw t' all Rain (people) | the | all Wind (people). | Rain came quickly k!untm e f dawmau bo're ea aigits-' p' a'dibanau x m a da r t e - 12 and they were | being much | cause to rain | at the | every place. | It was much (fall- ing) on ground wa'ldin e t' aits-' bare'k! u djlVas-abanaumaw^t' aits-' the | rain, | water was over every (place) | the p' a'dibanaiTm* 14 every place. u'bu'w-ff ai djuwa'tc'" aigi e aumudja'up!a k' He was first | he | South Wind | at them | fire-chief | his ma'tlitsk'i W 6'bil*t'e aigi bu'lmitslimau ai we'sadjuV 16 followers. | He followed them | to them | being three | they | thieves. ba'k' iwiniguw t' ai tc'i'lwarek!" wali'l e attt' aigi bu'l- He also came running | he | Big Rain, | he reached them as though about to fall on them | to them | being three mitelimau k!unuw e t' mik!i'tde ea ho'labaw t' e v k!ununt' is and he was | act as though angry. | He made them all wet | and he was ho'tclidiwadjo* wair u djuk'iVt' ai djuga^m 1 klunun't' cause them to feel cold. | Now | wind came | he | North Wind | and he was dju'k'i* ai pVtc' do'rimma?i e t' e^ 20 come blowing | he I Snow, | they nearly caused them to freeze. 168 University of California Publications in Am. Arch, and Ethn. [Vol. 9 dila'ubitdjaM e t' ai mi^ts!' madju'pgirm e t' ai e aV He was about to die | he | Coyote, | it went out | it | fire 2 aigi mi'ts! 1 k' ma'dil^guwk' i v t' u'winiguw e t ai 'aha'- in them | Coyote | his | two ears. | He did likewise | he | Fox limil k' madju'pgiri e aya r u ai tc'ilware'k! u ai dju- his | having fire go out. | He | Big Rain | he | South Wind 4 wa'tc' u ai p'a x tc' a p'6'gidiw e t' aigi e a r u' k!unuw e t' he | Snow | blew fire out | to it | fire | and he was Vidja 6 cause it to fall. 6 u'dunitdim'djaw e t' p'au'samau ai cu'cu marifm 1 She was coming behind | being far off | she | Dog | woman, mi'ldjam'djaw e t' aik' bai'm'djayau di'tdu r tp'am'djaw e t' she came running | her | running behind. | She held it against (her ear) 8 aik' dal' aigi ba'igumau ma'l e k' u aik' mi'ldjaya^u her | hand | at it | being one | ear | her | running. bo'tdiram^t'e" ai *aV aik' ma'l e gumaY u aik' ba't- She lost it by having it fall out | it | fire | her | ear place, | its | getting lost by fall- ing out 10 dirabiyau t'u'nnaptcliklautlaltcliwet' mitc'wilbat!a'ltc!m e f it broke asunder in two pieces | at fell apart. bo'djadubaH' ai tc'ilware'k!" aigi e a v u' k!unuw e t' He picked it up again | he | Big Rain | at it | fire | and he was 12 we't'sa 6 djima'nmimau de'waitp' auw t' wai e ma'ip!aw e t' take it off home. | Being six | he found them, | he supposed de'waibatp' auyau wa'k!dit!u'imits!in e f aik' W 6'bil e aya r u finding all of them. | He together with others stood still | their | following them. 14 cu'^bwi^e ai 'aha'limir ai mi'ts! 1 u'ldjasa^t' They ran ahead | he | Fox | he | Coyote, | they threw her away aigi cu'cu marifm 1 k' u'yauat' 266 miniduwa^u c ditdu- to her | Dog | woman | no longer being | look at her, | they arrived home putting out hands first. 16 a' They were wet | they were cold | their | being tired. birl'mah aidju e a'un a yo'gaip law^ ai mu'djaup!a x "Where is | the your | fire?" | he asked him | he | chief. 18 k'u'sintc' mits-!k!a'lp!a e a N tc'i'lwarek!6 a'uwibas aigi "Not I | have it, | Big Rain | has taken it all | to it dji c a'u e nidja Vl'ntf ai ' aha'limir the | my fire," | he said | he | Fox. 266 More correctly Vu'yauaWi (male form: fc< u'yauatdi") . 1910] Sapir: Tana Texts. 169 biri'mah aidju e a'un a yo'gaip!an e t' ai mu'djaup!a x "Where is | the your | fire?" | he asked | he | chief. ;ii tc'ilware'klu be a'uwi e i t'I'w t' ai mi'ts!' 2 "He | Big Rain | it is who | take it," | he said | he | Coyote. ai mu'djaupla k'u'lmits!m e t'k' aik' djukluHts! 1 He | chief | his was grieved | his | heart, k'u'lmitslibanaumaw^t'k' aik' djuklu'tts 1 aits-' ya'ba- 4 everybody's was grieved | their | heart | the | every person. na r um a ai k!una'mari e mip! a k'u'k'int' djidjuraT da- She | old woman | was not coming. | "Perchance she has been frozen to death," maisik!uwara x t'i'w e t' ai ya x 6 they said | they | people. aik' 'I'waldibitdjayauk'i dlma'n c aigu?i e t' 'adu'k'i 6 ai Its I being about to go down | suddenly she was | come back home | she cu'cu mari'nni 1 klii'dum'djagun 6 !' I" djap Jannam^' la'u- 8 Dog | woman, | she was slow in coming home, | she was very tired, | very strong was hers p !annamt' k' aik' djuklutts!' di'tdu c an*t' aigi wa't'- her | heart. | She arrived home putting out her hand | at it | sweat-house. guriOw 'I'duwuM;' k'u'w^' gayJiT muruldi'w*!' ha't!- 10 She went inside again, | not she was | speak, | she lay down | being wet all through galamau ha'ts!idiyau v coldness. biri'mah aitc' e a x u' y6'gaip!aw e t' ai 'aha'lirail' 12 "Where is | the | fire?" she asked, | "he | Fox ai mi'ts 1 ! 1 k' u" damaik luwar we't' u k'i' 6 aigi e a r u' he | Coyote | have they not perchance been | bring home | to it | fire? umu'im e siwa as klunus la'u et dat 6 a'udaigara r x 14 They are younger | and they are | be strong, | really they had much fire. a'iplitsak'i 'it'ba'H' dok!aldapts!in*t' aigi s-itga'u e After some time | she got up, | she shoved them together | at it | wood dust k' hami'klimauk'i wak!una'waldmt' e'^'aidiw^t' aik' 16 its | being fine, | she sat down, | she disclosed | her ma'l e k' u mo e a'wm e guw e t' aigi s-itga'u l aits-' badja'i- ear, | she held it close thereto | to it | wood dust. | The | being big piece mats-Jumau aits-' aV ba'tdiram e t' ' iwa'ik' iyagaK' iwa e is the | fire | it dropped out. | Wood was brought quickly ai n" a'imuisk' i yala'ip!as ai wa't' guruwatc' u N l' ai it | wood, | soon | it warms up | it [ whole sweat-house. | They xa'tc litbanaumax ai ya r xa'mutdibawef klunun't' 20 formerly every one cold | they | people | they all were warm | and they were gima'up ! abanauma* every one be glad. 170 University of California Publications in Am. Arch, and Ethn. [Vol. 9 mi'ts!bak'iwa e ai bana' e 'o'nina^wa'ihafnigi' rao'tliha- "Do you cause venison to be had hither | it | deer-meat! | Let us try it! | let us roast it nigr atc'i'k' aik' dji'djawa r t'm e t' ai mu'djaupla' what its | its | that it tastes," | he said | he | chief. aigi ba M k!unun e t' mo't!i e u'mits!!'- He cut off | to it | deer-meat | and he was | roast it. | Being-two persons 4 mauya dje'mamef e x ts!upp!a'nnaisi t'lVt' ai waye'- they tasted it. | "It is very good," | they said. | He | third one ' ' fp maus-i ' 6'nina e waiyauna t'lVt' ai ga'k' 1 "I shall | trying it," | he said. | He | Crow 6 dje"maiwiniguw e t' e r wi'tc'usi x ts!upp!a'nnaisi t'mt' ai he also tasted it. | "It is sweet, | it is very good," | he said j he ga'k" Crow. 8 m6't!it!uimits!ipguM. c t' aigi ba r ' ts!upp!a'miaimau Each one roasted it | to it j deer-meat, | being very good mo'n^ hana'ibatdik' i ba'ibarutdint' nida'ptc liw*!' ba'- they ate. | When it was already morning | they all now went to hunt deer, | they came together | when it was dark 10 wisak'i k' mo'daptcliya^u t!uimudja'up!a nitba'K' their | eating together. | Another chief | he started out aigi t!u'ip'diwinik' u t k' mowana'im' djaya^u k!unuw e t' at it | another place somewheres | his | coming to eat theirs | and he was 12 a'uwibal* aigi e a v u' we't'saMt' a'imisk'i raits la'ubanau- take up | to it | fire, | he took it off home. | Soon | they all had fire mattH' aits-' ya r raits la'ubanaumaw^t' aidji e it!a'lts!' the | people, | every one had fire | the | every direction. THE FINDING OF FIRE. (From Curtin's "Creation Myths of Primitive America," pp. 365-370.) 2li8 In the beginning Au Mujaupa had fire very far down south on the other side of a big river. The people in this country had no real fire ; they had a kind of fire, but it wasn 't good. It just warmed a little; it wouldn't cook like the fire we have now. People killed deer and fished, but they had to eat fish and veni- son raw. place." 268 By the courtesy of Mrs. Curtin and Little, Brown, and Company per- mission was received to reprint Jeremiah Curtin's myth entire. No changes have been made in his spelling of Indian names, but the Indian translation gives them in more strictly phonetic form. 1910] Sapir: Tana Texts. 171 In the west people had fire, but it wouldn't cook. In the north there were many people, and in the east ; but they had no fire that would cook. ' ' There must be fire in some place, ' ' said the people at Pawi ; ' ' how can we find it ? " "I will go out to-night to look," said Ahalamila. That night he went to look for fire. He went to the top of Wahkanopa, looked east and west, saw no fire in either place. Next he looked north; no fire in the north. He looked south; saw no fire anywhere. Ahalamila came home and talked to the chief and people. "I saw no fire," said he; "I could not see any, but I will go to a better place the next time and take some one with me. I will go to-morrow night to the top of Wahkalu. Who here has a good head, who has a sharp eye to see fire? I want to look for fire to-morrow night from the top of Wahkalu; from that place I will look all around the whole world to find fire. ' ' ' ' We have a man here, ' ' said the chief, ' ' who can see through a tree, who can see down through the earth to bed rock, who can see through a mountain. You can take him to-morrow night with you. He is Siwegi." Ahalamila went to Siwegi. "Will you go to-morrow night to look for fire ? ' ' asked he. "I will go if the way is not too long." "Oh," said Ahalamila, "it will not be long. I will shorten it." Siwegi agreed to go; and when the time came, they started. Ahalamila doubled up the trail and made it short; in an hour they were on the top of Wahkalu, both ready now to look for fire. The night is very dark ; they can see the smallest fire easily. They look to the east, look with great care, look a good while, see no fire; they look to the north in the same way, see no fire; they look to the west, no fire there. Now Ahalamila looks south, looks a long time, and sees nothing ; he looks half an hour to the south, sees a little glimmer like a light very far away. ' ' Siwegi, ' ' said he, "I see a small light down south ; it seems like fire far away. I think it is fire. ' ' 172 University of California Publications in Am. Arch, and Ethn. [Vol. 9 ' ' Look again, ' ' said Siwegi, ' ' look sharply. Maybe it is fire. ' ' "I have looked enough, I think it is fire," said Ahalamila; "but I want you to see it, I want you to look now." Siwegi looked a little while. "Yes, that is fire," said he. "Well," said Ahalamila, "we see fire, we know that it is far off in the south. ' ' Ahalamila made the road short, and they were back at Pawi in an hour. "We have found fire," said Ahalamila to the chief and the people. ' ' We know where fire is, we can have fire now. ' ' ' ' We must have that fire, ' ' said the people. "There is no way to get the fire but to go for it," said Ahala- mila. "Well," said the chief, "since Ahalamila saw the fire he will go for it; but the road is long. Who will go and help him? Who will go for fire with Ahalamila?" About fifty men offered to go, and they started next morning. The journey was long and very hard. Soon two or three men were tired and went home ; not long after more were tired, and when they had gone far down to a great river, just north of where the fire was, of the fifty who started only three were left, Ahala- mila, Metsi, and old Shushu Marimi. Just south of the great river Au Mujaupa had a very big village, and in the village a large sweat-house. In that house he kept the fire, and had a great crowd of people living in the country outside who served him, and kept every one in the world from stealing his fire. These people were Patcha, Chil Wareko, Chil Daiauna, Sabil Keyu, Juhauju, Juwaju, Jukami, Jukilauju. The three, Ahalamila, Metsi, and old Shushu Marimi, were at the northern end of the bridge, and sat there watching till all at the sweat-house was quiet. The bridge was very narrow and slippery; so Ahalamila put pitch on his feet and hands, and on Metsi 's and Shushu 's feet and hands. All three crossed without slipping, and found every one asleep in the sweat-house. The old chief, Au Mujaupa, had covered the fire well with ashes. All was silent within and without. Ahalamila, Metsi, and Shushu crept onto the sweat-house quietly, and looked in. All were asleep. 1910] Sapir: Yana Texts. 173 "I will go down first," said Metsi. "No, I will go first," said Ahalamila. "I will get the fire and reach it to you; you take it and run very fast." Ahalamila slipped down. Metsi and Shushu remained on the roof. Ahalamila opened the fire carefully, took out a good piece and handed it to the old woman. She put it in her ear. He handed her another; she put it in her other ear, slipped down from the top of the sweat-house, ran across the bridge, and hur- ried away. Ahalamila gave Metsi two pieces. He put them in his two ears and started. Ahalamila filled his own ears and followed. The three had run over two mountains when Au Mujaupa woke up and saw that the ashes had been opened, and that fire had been taken, that a coal had fallen near the central pillar. He sprang up, went to the top of the sweat-house, shouted, called to all his people, ' ' Fire has been stolen ! Fire has been stolen ! Go, you, and follow!" Now Patcha, Chil Wareko, Chil Daiauna, Sabil Keyu, and all the wind people rose up and followed, raced and stormed in every direction. So much rain came that the whole country was covered with water. Now Juwaju was ahead of all Au Mujaupa 's people chasing the three robbers. Chil Wareko came too, and fell upon the three furiously; he drenched and chilled them. Next came Jukami and Patcha, who nearly froze them. Metsi was almost dead; the fire went out in both his ears. Ahalamila lost his fire too. Chil Wareko, Juwaju, and Patcha quenched it, then he let it fall. Old Shushu was behind a good way, but she ran all the time. She kept her hand on one ear as she ran. She lost the fire out of her other ear, and when the piece fell out it broke in two and fell apart. Chil Wareko picked up the fire and took it back ; he found six pieces, thought that he had all. He and the others stopped following. Ahalamila and Metsi ran ahead, left old Shushu to get on the best she could, and reached home first. They were wet, very cold, and tired. 174 University of California Publications in Am. Arch, and Ethn. [Vol. 9 "Where is your fire?" asked the chief. "I have none; Chil Wareko took my fire," said Ahalamila. "Where is your fire?" asked the chief. "Chil Wareko took it," said Metsi. The chief was very sorry, and all the people were sorry. The old woman did not come, and the people said, "She must be frozen dead." At sundown old Shushu came back ; she came very slowly, was terribly tired, but courageous. She reached the sweat-house, came in, said nothing, lay down wet and cold. "Where is the fire?" asked she; "did not Ahalamila and Metsi bring fire? They are young and strong, and had plenty of fire." After a while she stood up, drew some wood-dust together, then sat down, opened her ear and held it over the dust; a big piece of fire came out. Wood was brought quickly, and soon the whole sweat-house was warm. The people who were cold before were warm now and glad. ' ' Bring meat and we will try how it tastes when 'tis roasted, ' ' said the chief. He cut some venison and roasted it. One and another tasted the meat. "It is very good, ' ' said they ; a third one said, " I '11 try it," and Gagi took a taste. "Oh, it is sweet, very good," said Gagi. Each one roasted meat and ate heartily. Next day all went to hunt, and had a great feast in the evening. A chief from another place came to the feast and got fire, and took it home with him. Soon all people had fire; every one had fire in all parts of the country. XIV. INDIAN MEDICINE-MEN. k!uwi r 'e'klisi'ndj klunundj daumis iuyo'asindj Medicine-man : | "I doctor her | and I | it is four | I make days 2 dj e'kliyaunits- k!un k'us Tdubal* wa e yu'sindj k'u"- the I my doctoring her I and I not she is | get up again. | I am afraid | perhaps she will not damaisi 'I'dubal 6 klunu ' abi'tduwii' e be"damaisi e i get up again." | "And | do you go after him! | perhaps it is he who will 1910] Sapir: Tana Texts. 175 t'ui N badja'lmaunits- kJu'windja t'I'ma e a N do it. | 'I am great | I am medicine-man,' | he is always saying." nik'i'tditt't' 'alwa'ldi* xa" mats-H'tc djobi'ln' ba'- 2 He has come. | "Put down on ground | water!" | Round white beads | he offered him as pay, | dentalia nl'n u djobi'M' ma's-idjas-i e a'igits- as- de'wai* k'u'- he offered him. | "He will be glad | because of these | when he is | see them." | "Not I ever madjasindj k!u'tdju e aits- p'adi'tslgi 209 k !u'tdju e asindj 4 like | these here | trinkets. | I like p!ale"s-i k!mm 'e'k!i'i x e'k!i basi'k'i'a 'i'dubal'da- p!ale"si shell beads." | "And | doctor her I | doctor her | at night, | perhaps she will get up again." maisM 6 k'u'sindj wa e yu' e i e'klimaunits- wa' e aits- c "O, | not I am | be afraid | my doctoring | | the one who ma'disi atc'i'raat' aidji wayu e ma'iyau e nidja r klu'windja is sick. | What should be | the | my being afraid for? | I am medicine-man, k'u'si gala e a x mo't'p'ausi mo'yauna 'i'rap e bats!i"dea 8 not she will | cry, | she will eat her own | food." | "Go out of house! | shout out! gak!uwi e t'uman e a'itc' 1 klu^w 1 ' I'dubalsin ha'da'i- call upon your dream spirit! | thus always does | the | medicine-man." | "She will re- cover, | I dream. wausindj 'a'yaha t' i'mmagara e f i'psiwandja k'u'yau- 10 'Spring of water | pray speak to it!" | it tells me. | 'Pray do not guramagat* mo' e i mo" dagummagat' halai'k'ia as- ba- eat, | pray go ahead and eat | to-morrow | when it is | mount up on hill to south. lo'rp'a^ djitslgi'ldus-iimma ha' da'i wausindj a ya'dimagar 12 You shall go to spring and bathe,' | I dream, | 'pray pass night ai dji'gal wairu nldu'k' isik !6 bas-i'k'i e a 'i'p e ilamma- it | mountain!' | Now | I shall come back I in night. | Pray wake them up! gara e e'djawaisi*i ts!um e ma'units- ya r ya'gaimagar ai 14 they will help to sing, | I am being-good | person. [ 'Pray ask | them kla'ina ya'gaimagara e ina aidj mitgala'iwi ya'gaimagara e rocks, | pray ask | trees, | the | logs | pray ask. u'sl'djamagat' nibi'M k!unus- gaya' e i ai dji"gulu 16 Pray be twice | go about | and he will | talk | he | owl ai ya'k'ga klunu mi'nmumagar aidji k p'usa'yauna he | woodpecker | and pray roll (tobacco) between your hands, | it | its | smoking. k' u'yaugummagat' mo' e i dauba'hnagar aits- '6'numiip!a 18 Pray do not | eat. | Pray pick up | the | round luck stones,' ha'da'iwausindja maus- dj I'dubalyauna I dream. I She will be | the | getting up again." 209 p'adl'tstgi means literally "small places, things" and is used to refer to beads and other trinkets and objects that make up wealth. 176 University of California Publications in Am. Arch, and Ethn. [Vol. 9 'u mllabiwin"* badu'k' itdisi ya'mak!alla'uwulwi e i "Ho! | do you people wake up! | he is already coming back, | do you all together go into house! 2 e'lausinuga t'u'hainasik!6 e a r asinuk' ma'dipts!H v t'u'- you shall sing. | I shall do likewise | whenever you are | any (of you) be sick, I I shall do likewise hainasiklo asindj k'u s-a'ps-ii r ai ya't'imaina k'u's even if I | not | sleep. | They | still other people | not they 4 atk'ii dji wawi'ndja ap'andj daVmau mo i Vtk'ipVa all come | the | my house. | If I should | much | have to eat | they would come klunup' dja'limaptc!i e i x ap'andj mo' e i k'u'sindj klu't- and they would | all laugh together among themselves | if I should | have to eat. Not I | like 6 dju e a aits-' ya x 'e'djawaip!a e a mo' k la'pdusik !6 e a e'dja- those I people | to assist in singing. | I shall go to bring them, | they shall assist in singing waisi u't!a'l e aik!6wandja s-aps-da'djak!6na k' mo'yauna Perhaps they raise their hands contemptuously at me; | perhaps, is it not, they are sound asleep] their | eating, 8 nakV nldu'k'i*i ul e i'sgusik !u badu'p' auduru e i hala'ik'i e a therefore he not is | come back. | I suppose they do not hear. [ Run to tell them again | to-morrow I gi'ma e maunits i ya t'I'ts'!awai c i k' uya'ugummagat' t'i' e a 'I am being-sensible | person,' | thus they say, | pray do not | let them say, 10 tlammas dapbu'sak' i a as- ma'la e a ba'idjatdjagumma'- even if they are | have handsome (husbands). | If they | refuse, [ pray cause at least one to come along, gara e a r nidu'k' imagat' a t Juihala'ik' i e a k Ju'td ju e asin dji 270 pray cause him to come again | day after to-morrow." | "I like | the (my) 12 de'waiyau isi'yau ma'dukla'pdurup'auwidj seeing | brother, | do you go after him to bring him back to | me!" xa' da'iwausind j adji p'a'dibanauma t'u'magara e f i'p- "I dream | the | everywheres. | 'Pray do it!' | it said to me, 14 siwandja bu'lsdjamau basi'yauna 'e'k!imagara t'i'psi- 'being three times | it being night | pray doctor her!' | it said to me wandja dji xa'da'iwaumau^nidja ' abi'ltp' ausi e i 'atc'i't- the [ my dreamt (thing). | 'She shall go about recovered, | she shall go off (to get roots), 16 sin dju'nmawip !a'sii t'i'psiwandj aidji xa'dai'wau- she shall get food,' | it said to me | the | my dreamt (thing). mau e nidja bats!i"dimagara e badji'lmagar ai wawi r 'Pray shout! | pray run around | it | house, 18 as-inu i'dulbitdja e a x k r u'yaugummagat' ts!e'wala v ga- when you are | about to enter into house again.' | Pray do not | make noise, | pray stop from making sound ba'dimagara 6 ai 'ama'itslitslg 1 cu'cu gaba'dimagara 6 them | children, | dogs | pray stop from making sound! = Jc !u'tdju e asindj dji. 1910] Sapir: Tana Texts. 177 da r t'gitba'lk!undja y k'u sindj mits-!djuk!uts-!I'i ts-!et e - I might fall down staggering, [ I am not | have heart. | There is nobody, na'mak!oi a v u'bu'sindjV i'dja'tdisindja r mik!a'isina x 2 I am first. | I am tired now. | She is angry, is she not? nak'u e'k!i e i'mmaigu e r 6'ts !gilse /e a v s-u'nna 271 ai'dje e e therefore she does not | help to doctor. | She shall soak in water | s'u'nna roots | that one, ts-'6's-ik!6 e a wa'iru k!unus-ik!6 mo' e i asindj de'wai e i 4 I shall eat them raw. | Now | and I shall | eat them | if I | see as- rno'tp'au e i k'u'sindj m'digu e i nidu'sdagus-ik!6 as- if she is | eat her own. | I not | go off and leave her, | I shall just go off home | when she is 'I'dubal e i ma's-idjasmdja k'u'sindj khi'tdjo 6 dji uma'- 6 get up again. | I am glad. | Not I | like | the | my brother yanits- mau wali'lyaguyauna dji m'k' iyau e nidj a'igidja to be about to | lose her. | The | my coming | here, dji mo'yau^nidja be'nidj 'i'djaurimai e i ba'igumau e nidja 8 the | my eating, | that is why I am | be sorry. | I being one dji k!u'wi e ayau e nidja djitslgi'lsindja aits- 'a'yaxaba- the | my being medicine-man. | I go into spring | the | every spring na'uma klunundj ga e dja'p!ai e i k'u'siklowandj 'a'lts-di*^ 10 and I am | be answered, | not it me will | abandon. djira'ps aidji H'limau e nidja r yala'usindja aidji ba- ( Blood) flows out | the | my nose, [ I have it running out | the | my body, si'ndja djits-'i'ts- aits- watdu'wi aidji basibana'umandja 12 it flows straight out | the | blood, | the | every part of my body watduwi' c asi de'waip' auwam e a asindj wa'iru dila'u e i is bloody. | I find it for you. | If I | now | die wairu dlla'usi* aidj ya r aik ts!umma'una wa'iru 14 now | they will die | the | people | their | being good, | now bagarwa'k!iyausia map' djama'ihandja x k'u's t'u e a'igidje they will drop dead. | I was very powerful. | Not they | do | in that way; t'u's aidj p!u'tdiwi y aik' k!u'wiya e ayauna k'unusindj 16 they do | the | women | their | being medicine-women, | never yet have I been go' i guits-ts-'i'tp!a e aiyauna bo'ts!k'itp'au e aiyauna 272 mu'- hear | causing to feel well; | wearing ceremonial net-caps | they merely put on style. djik!up!aha't e gusi k'u'sindj t'u' e aigidje^ be' e nidj 'I'sa- is Not I | do | in that way, | that is why I am | be always alive, ma e a x k' i'tbitsiwandja r klunundj ts-!u'p e r mlgi'lyamai- they let me alone | and I am | be good; | taking pity on me 271 Perhaps Eulophus pringlei. 272 From ba'ts.Wi "medicine-man's ceremonial net-cap with feathers." 178 University of California Publications in Am. Arch, and Ethn. [Vol. 9 yauwandja x be'nidj t'u'ma e a v dji me'gilyayaga'lsindja' that is why I | always do | that | I am quick and take pity on (people). 2 di e wi'k!apsiwandja x ditbilyaga'l 6 t'i'psiwa e a r nlk'i'tdis One sees me coming, | 'Hurry up and cook!' | she is told, | 'he is already coming. dju'nmawi* t'i'si wak la'lp Jay auna dibi'l 6 t'i'si dju'n- Feed him!' | he says | wife. | 'Cook I' | he says, | 'feed him!' 4 mawi e ha'da'iwausindja be' e nits- ni'k'ima* ' am'nawaim' - I dream, | that is why I | come here, | I come to see what I can do for you. djasiwam 6 k'u'p'andj t'u' e aigidje^ k'u'siklo ne"wal- I would not | do | in that way, | I shall not | step down 6 da e ari 'I'ya asindj bagarwa'k!iyau e a r wa'iru 6'mai- that | trail | if I | drop dead. | Now | I shall have ceased. djagutdisik!6 e a t'o'sindj ai da'masi dji mo'yau e nuga r I do like | one who | he looks on | the | your eating. 8 k'uVhandj t'u' e aigidje r tJa'mmacneh 'ariyu'ti dji Not have I been | do | in that way | although there have been | be many | the ya /e nidja r t'o'sindj ai da'masi dima'n e aigup' and j my people. | I do like | one who | he looks on, | 'Would that I might 10 'i'wul e i t'i'sindja nagundj ni'k'i e i enter house!' | I say, | therefore did I | come." INDIAN MEDiciNE-MEN. 273 (The) medicine woman (said), ''It is four days now that I have been doctoring her, and she is not well yet. I am afraid that perhaps she will not recover." "Do you go after him," (said the sick woman's husband,) "perhaps he will cure her. He is always saying, ' I am a great medicine-man. ' ' (The medicine-man) has arrived. "Put down water on the ground!" 274 Round white shell beads he offered him as pay, he offered him dentalia. (He thought,) "He will be glad because of these, when he sees them." "I do not like these trinkets 273 in this and the following texts an attempt was made to secure from Betty Brown an account in her own language of some phases of Yana re- ligious and social life. Owing to her tendency to use conversational narra- tive instead of general description, these texts are rather illustrative by means of real or imaginary incidents of the life of the Yana than ethno- logically satisfying statements. No. xiv gives an idea of the touchy medi- cine-man, insulted because few are found willing to assist him in his doc- toring. 27* For the medicine-man. Cf . p. 193, 1. 2. 1910] Sapir: Tana Texts. 179 here," (said the medicine-man). "I like p!ale"si shell beads." ' ' And do you doctor her ! Doctor her during the night, perhaps she will recover." "Oh, I am not afraid of my doctoring the one that is sick. Why should I be afraid? I am a medicine- man. She will not cry. She will yet eat her own food." "Go out of the house! Shout! Call upon your dream spirit! So always does the medicine-man do. " " She will recover, I dreamt. ' Pray speak to the spring of water ! ' my dream tells me. ' Pray do not eat ! Go ahead and eat tomorrow when the sun is over- head ! You shall go to the spring to bathe ! ' I dreamt. ' Pray pass the night on the mountain!' Now I shall return in the night. Wake up the people. They will help to sing. I am a good medicine-man. 'Pray ask the rocks! Ask the trees! Ask the logs ! Go about twice, and the owl will talk and the yellow- hammer, and pray roll tobacco between your hands and smoke it. Do not eat anything! Pick up the round luck stones!' Thus I dreamt. She will recover." "Ho! you people wake up! He's" 5 already coming back. Do you all go into the house together and sing. I shall do like- wise whenever any of you are sick ; I shall do likewise, even if I do not sleep. There are still other people who have not come to my house. If I had had much to eat they would all have come, and they would all have been laughing among themselves, if I should have had food to give them. 276 Those people do not like to assist in singing. I shall go to bring them ; they shall help to sing. I suppose they raise their hands contemptuously at me. 2 Perhaps, is it not, they are sound asleep or eating, therefore they do not come over. I suppose they do not hear. Run over to tell them to come tomorrow! 'I am a sensible person,' indeed they say. Pray do not let them say that, even if they have handsome wives. 278 If they refuse, pray let at least one come along. Pray 27B i.e., the medicine-man, who has passed the night up on the mountain to gain supernatural power. 27 They would laugh for joy. As it is, they are not yery enthusiastic about helping a poor man. 277 It was a sign of contempt to extend one 's arm with outspread fingers towards another. 278 Bitterly ironical. 180 University of California Publications in Am. Arch, and Ethn. [Vol. 9 let him come the day after tomorrow. " ' ' I should like to see my brother. Do you go after him to bring him back to me!" (said the sick woman). (The medicine-man said,) "I have dreamt of everything. ' Pray do so ! ' it said to me. ' Doctor her for three nights ! ' said my dream to me. 'She shall recover and go about, she shall go off to get roots, she shall procure food for herself, ' said my dream to me. ' Shout ! Run around the house, when you are about to enter the house again.' Pray do not make a noise. Pray stop the children from making a sound, stop the dogs from making a noise ! I might stagger and fall down, I have not much heart. ' ' (When he returned, he said,) "There is no one here, I am the first. I am tired already. The medicine-woman is angry, is she not? therefore she does not help me in doctoring. Let her soak cu'nna roots in water. I shall eat them raw. Now I shall eat them, if I see that she 279 is to eat her own. I shall not go off and leave her, I shall go off home only when she shall have recovered. I rejoice (that she will recover). I do not like to have my brother lose her. I always come here and I always eat here, that is why I am sorry for him. I am the only medicine-man. I go to every spring, and I am answered. It 280 will not abandon me. Blood flows from out of my nose, I have it running out of my body; the blood flows straight out, every part of my body is covered with blood. I shall find it 281 for you. If I die, then all the good people will die, then they will drop dead. I was possessed of supernatural power. The women are not thus. The women that are doctors I have never yet heard to cure ; they merely put on style, wearing their ceremonial net-caps. I am not thus, that is why I remain alive. 282 I am let alone, and I am good. People take pity on me, that is why it is that I am quick to take pity on them. I am seen coming and she is told, ' Hurry up and cook ! he is already coming ! Feed him ! ' he says to his wife. ' Cook ! ' 279 i.e., the sick woman. 280 i.e., my supernatural power, guardian spirit. 281 I.e., the disease-causing ' ' pain. ' ' 282 He implies that he does not cause any one 's death, so that there has been no reason to seek his life. If a medicine-man failed too frequently to cure, he was suspected of malice and was decapitated. 1910] Sapir: Tana Texts. 181 he says. ' Feed him ! ' I dreamt, that is why I came here ; I came to see what I could do for you. I would not do thus, I shall not step in that trail, if I drop dead. Now I shall have ceased. 283 I seem to be like one who looks on, while you people are eating. I have never done thus, although my people are many in number. 28 * I seem to be like one who looks on, and as though I say, 'Would that I might enter the house ! ', that therefore I came. ' ' XV. MARRIAGE, we'm'djanifwada^ k'u'siwam* ts- !aha-aMm k!u'tdjo e asindj He had been bringing food. | "Not I you | I love you." | "I like him wak!a'lbaM e mausi itda'yau niga> k'u'sinu fwul e dji 2 Keep him as husband ! | I shall | make him | son-in-law. | You shall not | enter house | the wawi'ndj k'u'sinu i'dul e dji wawi^ndj dju'nmawip !a'- my house, | you shall not | enter house again | the | my house. | Let us get food for ourselves." xani^k' ' a' r tbilsini x k' badja'lmau ts-!aha 6 a'isiwa r m e 4 "We shall go about together, | greatly | I love you. ma'usk'inik 'a'tdaptsliyau xala'ik'i ya'bak' ima e gadawi Xe We shall | go with each other | to-morrow. | Pray move here all of yon! diwa'im'djawikTk' yadi'sinuV k^u'sindj I'na> ahi 6 do you all come and see us, | you shall stay all night. | Not I | object. | I do not know atc'i'mak' aik tTw mo'djuk!dama'ik!u N waniga'ia\i what is her | her | that she says. | Perhaps she would be very glad | having as son-in- law." auts-! t'Isi r ndj wak!a'lp!aya x u i"djasindj dji djun- 8 "Glad | I say | husband. | I am tired | the | my feeding you. ma'wiwiTm* ' ama'tsasinu^ k!u'nu mits!wawr e mits!- You shall go home with him | and | have house! | you shall have children. ama'itslitslgisinu 'ai'k'igummasikJo mi'k< igummasi asinuk' 10 I indeed shall come after you, | he indeed will come after (us) | if you are diwa'im'dja x as-ik!6 k!u'nmiyau e djuduna'umas-k' iwa v k' come to be seen. | If I shall [ be hungry, | you give us food. ba'irusi^ k!u'nusik!u we'tk'i 6 da'sidusi^ k!u'nusik!6 285 12 He will hunt deer | and I shall | fetch it home, | he will go to get salmon | and I shall (fetch it home). 283 The medicine-man is disgusted with the scurvy treatment accorded him and swears never to do as much again. 284 i.e., although there are many relatives whose hospitality I might claim. 285 Probably some such word as we'tlc*i e has been omitted here, as lc!u'nusiTc!6 cannot possibly be construed with djuduna'umdk* tfc f . 182 University of California Publications in Am. 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[Vol. 9 djuduna'umak' Ik' djudunauma'sk' iwak' wawitc'a'is'iklo Give us food! | You give us food, | I shall pound acorns 2 k!unus-ik!6 t'u'haina* we'atdus-ik!6 r klunu maus-inu and I shall | do similarly. | I shall fetch it to (your) house | and | you will ma's-idja^ tlim'siniT ma's-idjas-inu^ as-i dlwi'klapdj be glad, | O daughter I | You will be glad j if will be | your seeing me coming 4 khmusinu djo'dunau 6 aidji ya'nu ma's-idjabanaumaV and you will | give food to | the | your people, | they are glad every one of them. tsluppla'nnaimwa'damu^ grma e mwada c nu N ts!um e ma'uya You have always been very good | you have always been sensible, | being good person 6 adji wak la'lp !ainu v gimaV the | your husband, | he is sensible." klunus-inu djudunauma^ aidji ni'tte' itt e mauniHc k'u'- "And you will | be given as food | the | my hunted (thing). | I shall surely not 8 yaugusiklo dani N n ma t' u'hainasi e nu r dji k'uwatc' I whip you, | you shall do likewise | the | you not me da'itS'IinaiHs' asindj wat!ini'si e a'tsasini^k' adji wa e - scold me." | "If I | have child | we shall go off ] the | your house. 10 winu^ wak!una> adji wawPndj klu'nus-iklo wak!una' Stay | the | my house." [ "And I shall I stay aidji wa e wi'nu wa'idu nitts' itsik !6 N wa'it' u a'bamap- the | your house. | Now | I shall go to hunt." | "Now | we shall grow old together. 12 ts-Jisini^k dilaV damaisik !6 r be' dama'isinu v Perhaps I shall die (first), ! perhaps it will be you." MARRIAGE. He had been bringing her food. (She said to him,) "I do not love you." (Her mother said to her,) "I like him. Take him for your husband ! I want to have him as son-in-law. I will not have you in my house, you shall not again enter my house (unless you take him as husband). Let us get food ! " 286 (Then she said to him,) "We shall go together. I love you very much. To-morrow we shall get married. Let all of your people come here. All of you come and see us, and stay all night ! I have nothing to say against it. I do not know what (my mother) says, but probably she will be very glad to have (you) as son-in- law." 280 In other words, the mother finds it hard to support her daughter and is only too glad to dispose of her to a desirable son-in-law. 1910] Sapir: Tana Texts. 183 (Her mother said to her,) "I am glad that you have taken him as husband ; I am tired of feeding you. You shall go home with him and keep house with him, and you will have children. Truly I shall come to see you, and he will come to see us. When- ever I am hungry you will give us food. He will go to hunt deer, and I shall fetch it home. He will go to get salmon, and I shall fetch it home. Do you give us food! You shall give us food, and I shall pound acorns. I shall do similarly for you. I shall fetch them to your house, and you will feel rejoiced, my daughter ! Whenever you see me coming you will feel rejoiced, and you will give food to your people. Every one of them will be glad. You have always been very good, you have been sensible. Your hus- band is a good man and he is sensible." (He said to her,) "And I will give you as food whatever I hunt. Surely I shall not whip you. You on your part shall not scold me." (She said to him,) "If I have a child we shall go off to your house. Stay now in my house." (He said to her,) ' ' Yes, I will stay in your house. Now I shall go out hunting. ' ' (She said to him,) "Now we shall grow old together. Perhaps it will be I who shall die first, perhaps it will be you." XVI. A LOVERS' QUARREL. s-uwa' 287 ha' da'iwauk !u r ndj dima'naiguk Junuk' f a' r t- "S'uw&'l | May I dream 1 | Would that you (pi.) might | eome! k'i wai e ma'ip !awhanuk' k'uyau k!u'tdjo e ya^ 288 badja'l- 2 You thought that you were | not being | to love | any one." | "Greatly mau k!u'tdju e asiwa>m nagundj ni'k'i* k'u"damaik!- I love you, | therefore I | come." | "Perhaps not you me wadj k!u'tdju e adj tc!aha e a'iwhawam a'ipla kJunundj 4 you love me." | "I have loved you | for long time | and I t' u'sasinigu e dlwa'im'djasasinigusik!6wa v m e 'ak'i'magar aidji always do thus. | I shall always come to see you. | Pray come | the wo'ttfk' ini^k' t'u'hainasinu 6 k!unusik!6 t'u'haina* ai'plit- c our house. | You shall do likewise | and I shall | do likewise. | After some time sag atda'ptslisini'k' i'dja'tgadaya^u k'unu'sindj I"- we shall go together." | "Pray let me grow! | not yet I am | be grown up." *87 gee note 310. 288 Or: fc'u Jc!u'tdju e ayau ya\ 184 University of California Publications in Am. Arch, and Ettm. [Vol. 9 djat ei de'djibatdis aidji mna^ntc' k!unusik!6 a'uwilyam e "She already knows it | the | my mother | and I shall | I stay with you 2 klunusinu t'u'hainasewadj 289 wa e yusindj 'a'ldjasa'dama'i- and you shall | you shall do likewise to me." | "I am afraid [ perhaps you will throw me away. siwiTdj malla'p lamaut' inu klunundj k'u' gima 6 k!u- They say you are bad | and I | not | think (so) | and you will 4 nusinu e nitc'i't* 1 dan e ma'u gayap' a'usiwadj klunundj go off to hunt." | "Much | you talk to me | and I am be 'a'up!ama c t'u'masiklundj k'u'mahadanu gi'mamauya r be he who | speak right. | I do not know what I shall do. | Not, as it turns out, are you | being-sensible person. 6 tc lupp' a'usik !6wam e tcup e li' c asik!6wa N m e k'u'yaugu wayu 6 - I shall be good to you, | I shall dress you well. | Do not | be afraid of me. ma^itc' atc'i'mah aidja'na 290 t'i' e maitt? t' i'psp' awadj What is | the, pray, | that (you) say it for? | You should have told me 8 aigi a'ip!ax wai e ma'ip !ak !unu ba'iguyau 'adi e yu'ts ai at it | long ago. | Perchance you think that you are | being one. | Many are | they plutdiV; k!u'nusik!6 a'uwibalmit' gu e wai e ma'is-iwatc' women, | and I shall | pick up any one. | You think in regard to me 10 maus gala'yauyi badja'lmau dapbu'sasindj t'I'k!unu v 'He will be | crying' ? | 'Greatly | I am pretty', | perchance you say. dapbu'samaugum u'ldjasaha^ndj atc'i'gadap' aidji I't- Indeed being pretty | I have thrown them away. | What, pray, would be | the | my doing 12 da^ntc' aidju k'uwadj k!u'tdju e aMj k!u'nusik!6 '6'ni- the your | not you me | you love me? | And I shall | try (another) one. nawai ei k'usi de'wai 6 aigitc f k!u'na'p!diw t'i'pklu- 'He will not | see | to the | women,' | perchance you say to me. 14 waHc' k'u'sinu 8 gima 6 a'idji gi'mamau e nrtc' 'adiyu'ts Not you | know | the | my thought. | Many are aidji ^ma'yariwintc' aidji marl' e miyaunitc' aidji dit- the | my brothers | the | my sisters | those who | help me 16 i'mmarima'isiandj asindj wawu'lwaudibil ea 'ariyu'ts ai if I | go anywheres to woo. | Many are | they Iwa e na'it!inis aidji p' a'iganasiyariwi'ntc x nephews and nieces | the | my sister's children." 280 t* u'haina* ddj would be more correct. 290 This form is very obscure ; perhaps it should be aidju ' ' the your, ' na "is it not?" 1910] Sapir: Tana Texts. 185 A LOVERS' QUARREL. "S-uwa! May I dream of him ! Would that you might come. You thought that you would not love any one." (Her lover has come and says to her,) "I love you very much, that is why I have come." ''Perhaps you do not love me." "I have loved you for a long time, and I shall always do so. I shall always come to see you. Pray come to our house, and I shall do like- wise. After a while we shall be married. " " Pray let me grow. I am not yet grown up. " " My mother already knows about it, and I shall stay with you, and you shall do likewise to me." (She said,) "I am afraid that you might abandon me. They say that you are a bad fellow, and I did not know about it. You shall go off to hunt." "You talk too much to me, and it is I that speak rightly. I do not know what I shall do. You are not. it seems, a sensible person. I shall be good to you, I shall give you good clothes. Do not be afraid of me ! "Why, pray, do you speak thus ? You should have told it to me long ago. Perchance you think that you are the only one. There are many women, and I shall take any one. Do you think about me, 'He will cry'? Perchance you say, 'I am very pretty.' Indeed, I have abandoned a pretty one. What, pray, should I do if you do not love me? I shall try another woman. Perchance you think about me, 'He will not find any women.' You do not know what I have in mind. I have many brothers and sisters who would help me 291 if I go anywheres to woo. Many are the nephews and nieces, my sister's children." XVII. CHILDBIRTH AND DEATH. yo'hais wap a'idji wak Ja'lp !ayau e ni r tc' maus- 'a'iklu- "She is pregnant. | Watch | the | my wife. | She will be | being sick. yau ma'kla'pdu 6 aidji ni'n a t' i'psiwantc' 'a'ikhisasi- 2 'Go to bring her | the (my) | mother!' | she tells me. | She is always sick niguma 6 a'igitc' basi'yauna klunundj wa e yu' e i klu'nu- in the | being night | and I am | be afraid. | And I shall With the payment for a bride. 186 University of California Publications in Am. Arch, and Ethn. [Vol. 9 sik!6 k'u nibi'M wak!una'sasinigusik!6' e a k' u'yaugusinu not | go about, | I shall always stay home. | 'You shall not 2 nibi'l 6 t' i'psiwandja da'n e mauna mo'ma e a Tdja'nma' da- go about,' | she said to me. | Much | she is wont to eat, | it will perhaps grow too fast. maisi e i 'a'ha k'u'dama'ima go ef aidji mo'yip!amau e - "YeBl | It seems she is wont not | to hear | the | my teaching her. 4 niHc' k' i'dabiyau t'i'mandj k'u'yaugu daduli'l 6 ' Her | going out of house | I am wont to say | 'Do not | turn to look back adji ' I'rabiyau e mi 'u'nnamaidjip!asi c a'igidje^ k'u'yaugu the | your going out of house! | It will imitate | to that. | Do not (> da'w e mau m6 Ve I'dja'nmak!unu r ga^a'-n^ t'ibiyauwa^ much | eatl | Your (child) might grow too quickly.' " | She cried | having been told. k'u'p' awa dj t'i'pdj aigidje k'u's k!a'p!a e a aidji "You should not me | you tell me | in that way, | not is | feel pain | the 8 mak!i v ndj my back." k!unim e t' a'ikJusindj t'i' e daumis-i'dibal e t' e ma'kla'p- And she was | "I am sick" | say. | Four days elapsed | be gone after 10 duwa* ai k!u^ k'u'sints-' i"djahatgutdisi v ntc' dan e - he | medicine-man. | "I am not. | I am now tired out and good for nothing. | Much man wi'yamauwa^ndj k'u'sinuk' de'djiba* a'imik' you (are) doubting me. | You (girls) not | know | you (pi.) ; 12 'adibama r u aitc' mo'yip^ayauniHc' be'mandj gap l a'u e being old | the | my giving advice, | that is why I am wont | to speak to her aidje dima'n e aigup' a 6 e a'uwik!ap el nik' i'tdiw 6 ^ ai klu'tc that. | Would that she might | take (my advice) to herself!" | He had come | he | medicine-man. 14 atc'i'gadas aidji t'6' e andja N k' u'ma e nindj de'djiba e a v "What, pray, shall be | the | my doing to her! | I have never been wont | to know it." kVlt!adak!iw e t' 'ehe'c atc'I'h adji t'6' e anigi' i'wi e i' e She was extremely dry. | "Well! | What is | the | our doing to her! | Do you (women) press upon her belly with your hands! 16 wa e yu'simadjandja daVmau mo'yiplamandja sl'mahat- I am rather afraid. | Much | I am wont to counsel." | "Indeed give me some to drink gumma e adj ai xa v it | water!" 18 am djidja'ma* p!u r r klunus wa'k!bal c am 'adii'- "Let me see 1 | Give her as seat | supporting sticks | and she will | arise. | Let me see! | Go clear around djil ai wa^w; 1 wa'i mausindj dila'uyau ai t*Vn e t it | house!" | "Alas! | I shall be | dying," | she | she said. 20 'ani ne'4il k'u'yaug u e'djauri 6 ku'ma e nu a'uwik!ap ei "Let me see! | Step out, | do not | feel worried! | You are not wont | to take (my ad- vice) to yourself. 1910] Sapir: Yana Texts. 187 aidji de'djibayaunitc' be'nitc' t'i'ma e u's-I'djamau The | my knowing it | that is why I am | wont to say." | Being twice badji'M' aik' wa^w? 1 gitla'p'atdis ai 'aha'limir gaya's she ran around | her | house. | He now gives omen | he | fox, | he talks ai 'aha'limir hana'ip ladibi'lk' ia k!unun e t' djo'maip lat- he | fox I when it was yet before daybreak. | And she was | again sit down and hold on to supporting sticks. duwaldi 6 'e atc'I'h adji t'u'hawam 6 djawa'dibil t' ai "O | What is | the | my having done to you?" | He wept in woods | he | man. 'u ni'ts-dja e ai dji'gal yu'magat' a ts!i'mts!imi c badja'u- 6 "Now ! | go up | it | mountain 1 | pray build fire, | spruce twigs | break them and, pray, put down rimagat' k!un u' e s-imagat' yu' e atdi?i e t' e djidji'nnidi- and | pray get pine needles!" | He now built fire, | he flew about busily at his work biM' bats-dja'igumauk' aik' djukJu'tts! 1 a'ya 'as-u'ts-- 8 his being very joyful | his | heart. | That one | who had gone away off s-ax u ai yu' e aw aiye r mdu'k'ittt' I't'a'u basik'i is | he | building fire | he yonder. | He came back home | at middle | when it is night. t' 6 e ma'sima r x dlla'ubitdjaV k' u'ls-itdiV dima'n e aigutt e t' 10 "How did it get along with her?" | "She is about to die, | she is all dried up." | Sud- denly she was dila'u e die. CHILDBIRTH AND DEATH. "She is pregnant. Wait by my wife. She will be sick. She tells me, ' Go and bring my mother ! ' She is always sick in the night, and I am afraid. I shall not go about, I shall always stay at home. 'You shall not go about,' she says to me. She eats too much, perhaps her child will grow too fast." "Yes!" (said her mother). "It seems she never listens to what I tell her. Whenever she goes out of the house, I say, 'Do not look back when you go outside. Your child will imitate that. Do not eat too much. Your child might grow too quickly.' ' She cried when she was told that. "You should not tell me that. I do not feel any pain in my back. ' ' Now she said, "I am sick." Four days elapsed, and the medicine-man was sent for. (Her mother said,) "I can do no more. I am tired out now and good for nothing. You always greatly doubt what I say. You girls do not know anything. Being old, I give advice. It is I that always speak about that. 188 University of California Publications in Am. Arch, and Ethn. [Vol. 9 Would that she took my advice to herself!" Now the medicine- man came. ' ' What, pray, shall I do to her ? I do not know what to do (in such cases)." She was very dry. "Hehe' e ! What shall we do with her? Do you (women) press upon her belly! 292 I am always afraid, carefully I give counsel." "Please give me some water to drink!" (said the pregnant girl). ' ' Let me see ! Give her supporting sticks as a seat, and she shall get up. Go clear around the house!" "Alas! I shall die," she said. "Step out, do not be worried. You never take my advice to yourself. I know what I say, that is why I tell it to you." Twice she ran around her house. Now a fox gives a bad omen, a fox talks before daybreak, and she sat down again on the supporting sticks. "Oh! What have I done to you?" (said her mother). The husband wept in the woods. (Her mother said to him,) "Now! Go up on the mountain ! 293 Build a fire, break off spruce twigs and put them down, and get pine needles ! ' ' Now he was build- ing a fire. He flew about busily at his work, his heart being very joyful (with hope). Yonder is he, who has gone far off building the fire. He came back at midnight. ' ' How did she get along ? ' ' "She is about to die," (said her mother). "Her mouth is all dry." Suddenly she died. XVIII. DEATH AND BURIAL. ma'dis- badja'lmau ma'dis- t'a'pplas maus- dlla'u- "He is sick, | greatly | he is sick. | It looks as if he | will be | dying. 2 yau k'u"damaisi 'I'dubal* as- k'u Tdubal 6 as- Perhaps not he will | get up again. | If he is | not | get up again, | if da'umis- ryu'yau 6 bawa'urus-inug ai k!u r M? p'6'ts-!i- it is four | being day, | you (pi.) will run after him | him | medicine-man, | he will suck it out of him. 4 laus-i djo'waus-inuk' matts!e N M7 p'awa'tdja* wa'klbal- You will offer him | perforated white beads. | Wear them around your neck ! | He will surely get up and start. gu'mmasi mats!e'w t'I'ma e aits-' k!uru v w Perforated white beads | they are wont to say | the | medicine-men." [ He arrived, 292 A woman in confinement did not lie down, but was always seated, while one of the women in attendance sat behind her, gently pressing upon her belly in order to hasten the delivery. 293 Bound Mountain (Djiga'lmadu) is meant. 1910] Sapir: Yana Texts. 189 bo' e lawaldi' c t' ulma e t' k'u'sintc' mau ' e'dubal e ayauna he puts (beads) down on ground. | He smelt them. | "Not I | shall | causing him to get up again. maus-i de'wairuhatgu'mmayauna u'ls-atdis- ai mattse'wi 2 I shall be | indeed going to see him anyway. | They already smell | they | perforated white beads." badu' e a e t' djo'dubal e t'e N ga^la/w^' waduwa'ldiyau 'a'l- He arrived running back home. | He hung up (beads). | He cried | sitting down on ground. | "Do you (pi.) put it down on ground waldiwe* xa'na nik'i'tdis ai klu'wi wawa'ldw^' 'e' 4 water! | He has already come | he | medicine-man." | He sat down. | "Well, t' uhatgu'mmayauna 'e'k!m e t' k'u's mau 'I'dubalyauna ul e l'- I shall indeed do anyhow." | He doctored him. | "Not he | will | getting up again. | I do not hear, sindja djiru'siwandja ' e'k !itdiw e t' k limits' maus- ba- 6 I am beaten." | Now he doctored | and he (said), | "He will be | dying." ga'diwauk!iyau e ayauna ga e la' e atdi/i e t' ya't' i e lama'tdi?it' e y He started in to cry, | they all started in to cry with him. badu'p' auduruwi e i tT^' ya'bak' isi e i N k'u'sintc' mau 8 "Do you (pi.) go to run to them!" | he said, | "they shall all move here. | Not I | will e o'le e ayauna causing them to be ignorant." t !u'Iha e na'ibak' i dlla'uatdm e t' ya't' I e lama'tdiu e t' e 'anu- 10 Next day when it was daylight | he died. | They all started in to cry together. | "Go and dig ru e ai 6'baliya'uk!aina V294 mits!bada'pts!iwi e aits-' it | grave! | Do you (pi.) put them all together | the ma'tts.'ew aits-' bat'i'lm aits-' ba'ni'n u aits-' wa'k' u 12 perforated white beads | the | dressed buckskin blanket | the | dentalia | the | wa'k'u shell beads aits-' mi'yau aits-' e'mats-s-ugibanaum a aits-' p'adi'ts!- the | apron fringed with pine-nut tassels | the | all kinds of pack baskets | the | trin- kets. k' 1 'i'tdawi* cu'wiyauna ' e'mu^e'si^uga^ ha'ik!alditdin c - 14 Do you make | burial net of coarse rope, | you (pi.) will wrap him up with it." | Now he was washed, t'iwa x mi'ritdw^t' iwa r yak' i'tdw e t' aits-' ya v 'a'w- now he was combed. | Now they moved hither | the | people, | they all came together w'dj adapts- lin^ di'lwaptsliyau aits- plu'tdiw aits-' 16 dancing and weeping | the | women | the I's-iio aik' tlinfs ga e la'yauk'i aik' ni'n a 'iyu'duwal- men | their | children | crying | his | mother. | He was lifted down and put away in house sam'djarc e t'iwa x mi^aiplayau'aH' aits-' ya N ' aik' 18 now weeping over him | the | people | his Liit., "digging-up stones (obal- "to dig up" and Tda'ina "stone"). 190 University of California Publications in Am. Arch, and Ethn. [Vol. 9 ts-'i'gal aik' ni'n' a k'u"damam e t' mo' el wair o'k'ui??^ father | his | mother. | Not perhaps they were | eat. | Now | they sewed it together 2 aigi s-e'mau to it | deer-hide blanket. wa'iruna' tTn e t' a'mm 295 t' u'gummasi^u dji mo'- "Now!" | he said. | "Amm! | indeed yon will do so | the (my) | eating. 4 yauna k'u'yau mbil e aits-' ma't'yauna kluninte' ha'i- Not being | go about | the | sickness | and I am | go about alone dibilgu 6 dji ma'diyauna k'u'yau ma'di e aitc' ya v the (my) | being sick. | Not being 1 be sick | the | people 6 wa'i^maip lahantc' mits !k !u'wiauyauna ma'uklunu k'u'yau I thought I was | having good medicine-man. | Perchance you will | being not 'iwa'iru e i 6'walt' daguse /e nuk' hala'iki e a N p'a'uriwe* ai go to get wood? | You will just go ahead and bury him | to-morrow I | Do you (pi.) make it deep | it 8 e o'baliyauk!aina aits-' mwa'djus- 1 k'u'sintc' mau ga- grave." | The | man coming from south | "Not I | shall | crying," la'yauna tTn't' k' xa'gauw waieyup.'a'iplaw^' k' he said. | His | flint arrow-heads | he inspired fear | his 10 xa r k' biri'k'iah aik' t'u'djuw aits-' rna't'iyauna k'u'- flints. | "Where is its | its | that it always does | the [ poison ? | Not I sintc' gi e mu'ip!a e * dji maya'uyau yu'p'a'gi aits-' have intention of eating | the (my) | getting to eat | tears," | the 12 yo' e lai be'w^' gaya >e owa'ldise^u balo'rp'a e a ya'm'- brave warrior | it was who was | speak. | "You will bury him | at noon, | perchance they have nearly all come. djammak!u e i x daw c raa'una mi' e aip!at < i x mu'djaupla mi' e - Being many | they weep for him, they say, | chief | he weeps for him, they say, 14 aip!at'i x badja'lmauna mlk.'a'it'i k'u't'sasina dji k!u'- greatly | he is angry, they say. | He forgets, does he not? | the | my medicine-man. wieyau^idja* 'iwi'lmi k'u'siklo ga e la' e a ya't'balwi e i All alone | I shall not | cry. | Do you (pi.) start to go!" 16 'o'gut'ba'leatdinff 6'mulma r u aits-' p'adi'ts!gibanaum a They took him up and carried him | wrapped up | the | all sorts of belongings aits-' ci v w a aits-' ma'w eni aits/ s-e'maubanaum a the | arrows | the | bows | the | all sorts of blankets. 18 wa'it' u ya'walditdiw e t' aik' 6'baliyauklai we'walditdiwft' Now | they were down already | his | grave. | They now brought him to grave, bo'djamaritdm e t' 'u' ga la' a tTw 6 ^ aik' umaya' they now put him down into grave. | "Now! | cry!" | he said. | His | brother - 8r > Expressive of anger. 1910] Sapir: Tana Texts. 191 p'e'marmt' aigi muk!ula'mat' u I'ts!u'ldulauw e t'iwa k'u'- he lay down in grave | at it | grave-place, | he was pulled out back again. | "Do not yaugu ga e la' e a ni e l'samuigusi e numa^ di'lwaptsliyau e aits / 2 cry, | you will soon go after him." | Dancing and crying among themselves | the klu'na'pldiw im' c aip!aiyau e aH' u'lwaldi c aiyau xa v aik' women | now weeping for him | putting down on ground | water | his u'xaumauk'i wairuna ts-Iups-ina' tTfl-'t' 'a'niklara 4 being east. | "Now, is it not? | it is good, is it not?" | he said. | "Let me see! ma' p' i'tk !ara e a r aits-' ma't'iyauna t' i'phawatc' basl'yau- Fail to find it | the poison ! | You said to me | in former days, haha k' u'yaugusi e nu ga e la' e a t'i'phawadja kluni t'ii'- 6 'You shall surely not | cry,' | you said to me, | 'and | always do so.' " sasinigu e i x aik' ni'nax ya'rim' gmt^' a'igidjern'k'" 6'baliyauklai- 8 His | former mother | she stayed all night in vicinity | in that vicinity | grave- place. mat u ya'batsatdm^' aik' wawi'mat' u k'u'sintc' mau They all now went oft back | his | house-place. | "Not I | shall waduwu'lyauna N 'a wi'ri 6 ai waW aik' s-i'lgiyau 10 stay longer in house. | Burn it up | it | house!" | His | ropes aits-' p'adi'tslk' 1 6' e wibariw e t' 'afwi'di* ai mo'yau the | all sorts of belongings | they burnt them all up. | "Burn it up | it | eating!" ' 6 /e widibatdm e t' ya'na'idja7i e t' ' a'ttc' iw e ' na'igusi e nuga x k'u'- 12 They now burnt it all up, | they moved elsewhere. | "You (pi.) will go to hunt for other food. | Not I was hantc' mau ba'iwauguyauna k' dja'lmau k' mo'- about to | eating without him | his | laughter | his | eating." '' yauna ya't' il e ama'iyau basik'i 6 dlma'neaiguwef 'adu'k'i* 1* They all crying | at night | suddenly she was | come back ai klunea'marifmiplaha^ k' mo'yau e at' ba'wisak'i ha'- she ! former old woman | their | now eating | when it was dark. | "Do you (pi.) eat after weeping! rnariwe e a t' u'gummasi' e nigi dji baga'diwauk!iyau e ayau e nigi 16 Indeed we shall do | the | our dying, mauklu'nigina dju'ltclunnaiyauna k!a' e nais aits-' baga'- perchance we shall, is it not? | living forever. | It is close | the | dying. diwauk!iyaup!aayauna kluni dju'nma e wip!awi e i e yats!- 18 And | do you (pi.) procure food for yourselves! | go to river, gi'lwi'i da'siwii k'u'si t'in e t' k'u'sintc' mau di'di- catch salmon! | It is not!" | he said, | "I not | shall | hurrying. yagalyauna a'ha da'sisi e nigi ti'phawandja maus-i ga<- 20 'Yes, | we shall catch salmon,' | he said to me. | I shall | crying, if you please. la'gadayauna a'imisk'i mo's-ik!6 e a^ Soon I I shall eat." 192 University of California Publications in Am. Arch, and Ethn. [Vol. 9 gaya'w c t' ai mu'djaupla tu'magara* tT?i e t' wa'm- He spoke | he | chief. | "Pray do it!" | he said, | "pray wait for him 2 maga r t' a k' 'I'yamadiO de'djibasi i t'i'pt'iwandja t'T.'- his | trail-place. | He will find out. | He has been talking about me, they say, | that is what he has been saying. daigadasi r a'ha gl'masi e i wa'imaiplas- gfmayauna gi'- Yes, | he will know, | he thinks he is | having sense. | I have sense 4 masintc' aits-' mu'djaupla k' gi'mamauna wa'iru the | chief | his | sense. | Now t'i'muimadjayauna bik!a'mma e be 6 dji k!u'wi e yau nidja I shall soon speak out. | He was wont to be to myself | that one who is | the | my medicine-man. 6 djidja'mmagara 6 tTw e t' ma' la'umagat' e gi ma'ltc'i Pray shoot him I" | he said, | "pray take him out | at | brush, apdji'magara 6 pray kill him." 8 we'k'iw^t' aitc' yiT aigitc' wa r k' u aigitc' ba'nl'n" They brought | the | people | at the | wa'k'u beads |at the | dentalia aigitc' matts!e x w> wa' c aitc' tTw e t' wa e a'tdi?i e t aigi at the | perforated white beads. | "Pound | these herel" | they said. | Now he pounded them | at it 10 eo'balyauk!aimat' u k'u'sintc' de'djiba 6 nagu'ntc' k'u grave-place. | "Not I | know, | therefore I | not nik'i* yu /e ayau aigitc' ma r t' banui'yaubanaum a aigitc' come." | Building fire | at the | every summer | at the 12 mo'yau eating. DEATH AND BURIAL. ' ' He is sick, he is very sick. It looks as if he is going to die. Perhaps he will not recover. If four days have elapsed and he has not recovered, you will run to get the medicine-man, and he will suck the sickness out of him. You will offer him as pay per- forated white beads. Wear them around your neck. Surely he will get up and start hither, for medicine-men always like per- forated white beads." He who had been sent arrived (at the medicine-man's house) and put the beads down on the ground. The medicine-man smelled them. "I shall not be able to make him recover. I shall indeed go to see him anyway. The per- forated white beads already have an odor. ' ' 29 He ran back and 296 i.e., they already smell of death. 1910] Sapir: Yana Ttxt*. 193 arrived home. He hung up the beads and cried, sitting down on the ground. "Do you put water down on the ground. The medicine-man has already come." The medicine-man sat down. "Well, I shall try to do what I can." He doctored him. "He will not recover. I do not understand what to do, I am beaten." 297 After he had finished doctoring, he said, "He will die." (The sick man's father) started in to cry, and they all wept with him. "Do you run to bring them hither!" he said. "They shall all come here. I do not wish them to be ignorant about this." On the following day, at daybreak, he had died. They all started in to cry together. "Go and dig the grave! Do you put together the perforated white beads, the dressed buckskin blanket, dentalia, wa'k*u shell beads, aprons fringed with pine-nut tassels, various pack-baskets, and trinkets. Make a burial net of coarse rope, and wrap him up in it." Then they washed him and combed his hair. The people all came, came together, dancing and weeping, women, men, and their children, while his mother cried. He was lifted down and put away in the house, while the people and his father and mother wept over him. They did not eat anything. Now they sewed together the deer-hide blanket. "Now!" said (his father). "Amm! 298 Don't think that you will continue to eat. There is no sickness going about, and yet I am the only one going about that has sickness. Since the people were not sick, I thought I had a good medicine-man. Perchance you think you will not go to get wood!" 299 (Thus he spoke to himself). "You will just go ahead and bury him to- morrow ! Do you make the grave deep ! " (he said to the people) . There was a man from the south 300 who said, "I do not intend to cry." He had flint arrowheads and inspired everyone with fear. "Whence is the poison that is always acting? I have no intention of eating, of eating my food with tears." It was the 287 I.e., I can not cope with the disease spirit. 28 He angrily apostrophizes the medicine-man, whom he suspects of having magically "poisoned" his son. 29 The implication is that he will murder the medicine-man when he unsuspectingly goes out into the brush for firewood. 300 This man, named Wa'it' awasi, was said to be a brave warrior, a yo^laina. 194 University of California Publications in Am. Arch, and Ethn. [Vol. 9 brave warrior that spoke thus. "You will bury him at noon. Probably nearly all have come. They say that there are many weeping for him, they say the chief weeps for him, they say that he is greatly angered. My medicine-man forgets, does he not? I shall not be the only one to cry. 301 Do you all start!" They took him up and carried him, all sorts of belongings being wrapped up with him arrows, bows, and various blankets. Now they had all moved down to his grave. They brought him down to the grave and put him into it. "Now! Cry!" said he. His brother lay down in the grave, was pulled out back again. "Do not weep, you will soon follow him." 302 The women all danced and cried, weeping for him, putting down water on the ground to the east of him. "Now it is well, is it not?" he said. "Let me see! Go ahead and fail to find the poison. 303 In for- mer days he said to me, 'Surely you shall have no cause to weep, and thus it will always be with you.' That is what he said to me." The dead man 's mother stayed there all night near the grave. Now the people all moved off back to his house. "I shall no longer stay in the house. Set the house on fire ! ' ' They set on fire his ropes and all his belongings. "Set the food on fire!" They set everything on fire, and moved on to another place. "You all will go to get other food. I did not think that I would ever be without his laughter when eating. ' ' They were all weep- ing at night, when suddenly the old woman came back. Now at night they started in to eat. "Do you all eat after weeping! Truly we shall all die; we shall not live forever, is it not so? The time of death is near at hand. 302 Do you all procure food for yourselves! Go to the river and catch salmon. No!" he said, "I shall not hurry (to eat). 'Yes, we shall catch salmon (for you),' he used to say to me. 304 I shall cry yet a while, if you please. I shall take food soon." soi In other words, the medicine-man 's folks will weep, for he shall not escape with his life. 302 This sort of consolation seems to be rather Christian than Indian. sos He is again angrily apostrophizing the medicine-man. ' ' You will fail to find it, will you?" so* He remembers how his son used to say to him, ' ' Don 't bother about getting salmon. I'll attend to that myself." 1910] Sapir: Tana Texts. 195 The chief spoke. ' ' Pray do it now ! " he said (to the warrior) . "Lie in wait for him on his trail. He will find out! They say he has been talking about me, that is what he has been saying. Yes, he will know ! He thinks that he has sense. I have sense, the sense of a chief. I shall soon speak out my mind. Though he was my medicine-man, pray shoot him !" he said. "Take him out into the brush and kill him!" The people brought wa'k'u beads, dentalia, and perforated white beads. "Here! Pound these," they said. He pounded them at the grave. ' ' I did not know about it, that is why I did not come," (they said). Every summer they burn food (at the grave) . XIX. BETTY BROWN'S DREAM. ha'da'iwaun e ha r ntc' ' aiwi'laun'hand j ai djitc!a'u e I dreamt. | I went off eastward across | it | dry creek, plale'wifinigui^e^x aitc' xa' dats!ga'isa7t e h ai plale'w 2 it was all covered with moss, | the | water, | it was green | it | moss. wa'ir Vdja'nw e handj aits-' T ya wair u wfik!\v;i'l- Now | I went north | the | trail. | Now | I stood di?i e handj aits-' ima'l* 11 4 the | outside. 'I'wul e t'i'wn e hawantc' al'sirak laimau aitc' Ts t'u'- "Enter!" | he said to me | being all white-haired | the | man. | She also did so winiguh aitc' marl' e m' lulma'iyaiwilmi e nex djidja'- 6 the | woman, | she was blind in one eye. | She offered me as seat maw e hawandj aitc' da'rik! u wa e dja'ir l minitduwu'ls-;ip- the | ice | chair.* 08 | I looked inside from one thing to another. tc !w e ha x ntc' da'rik !u e i'nigui e ne'x djax e \vu'ldi e nex mo'- 8 There was nothing but ice, | it was dangling. | "They are about to eat," bitdjas t'i'*ne\x 'e'badjas aigi beT 306 t'I'nex wa'i r t' u she said, | he pulls | to it | bell," | she said. | "Now wamarl'sinu 6 wair u 'ibak!a'psiwa e nu v wamari'n e ha N ndj 10 you will be seated! | now | he will pull you np." | I seated myself. wair u 'e'baklapfatdi^nex wak!una' e h ai k!u'w ai^-il ' Now | he was finished pulling up. | He was sitting | he | medicine-man | there, 306 Lit., "sit-on-top." 300 Borrowed, of course, from Eng. bell. 196 University of California Publications in Am. Arch, and Ethn. [Vol. 9 gaya' e atdi e nex ci'tdjut e k!ai k!u r u; yo' e laiyau e ne x x aici'- he was already talking. | Rock | medicine-man, | he had white down net-cap, | he was all white haired 2 rak!ai e ne r x aik' co' e liya r utc' k!unun c hantc' wa e yu y his | eyelids. | And I was | be afraid, wawa'lditdm e handj aidj mo'yaimiHc' I sat down | the | my eating. 4 dlwa'iru 6 aidji m' e nanu e u e ai wakhma'w iwu'l "Go and see | the | your mother! | Ts | she | sitting | inside aiye v k !unu'w e handj 'agi't'p'a 6 6' u e hadanu v tlim'sina she yonder." | And I was | go into next (room) to south. | "O! | so it is you, | daughter!" 6 dumma'nak!aww e hawatc' mo'ru e t'l^ne^x k!unuw e hantc' she hugged me. | "60 and eat!" | she said | and I was wawa'ldin e handj 307 daharl'k!u e inigui e ne v x be'hadanu e ga a'kT I sat down. | Everything was of ice. | "So it is you is it not, who | come, 8 ila'uyana^ ya'iklunask'inik' ts!uw c mau p'aH' 1 malla'p la- cousin I | We are living | being good | place. | It was bad n*h aidji p' adi'fl hani r k' ts- !upp la'nnais aidj p'ad the | our past place. | It is very good | the | place 10 a x itc' da'i^au^nig-ui^s- k!un dats!ga'isa a ts!upp!a'n- here, | it is all covered with flowers \ and | be green, | it is very good." nais k!uinm e handj 'Iga'i e l ' a'tduni'tdiha e ni N k' djl e yii't e - And I was | be overtaken. | "Let us go back!" | I slipped down northwards 12 diiridjam?i e handj ai tlu'iyau wair u 'aduni'tditdiw^a^ntc' it | left side. | Now | I started to go back, k'u'7i e handj 'adu'm'dja 6 'am'dj not I was | go back home | my past going path. BETTY BROWN'S DREAM. 308 I dreamt. I went off towards the east across a dried-up creek ; the creek bed was all covered with moss, it was green with moss. Now I went to the north along the trail. Now I stood on the outside (of a house). "Enter!" said to me a man whose hair was all white. There SOT Either k !unun e hantc* is to be struck out, or, if kept, wawa'ldin e handj is to be changed to wawa'ldi*. sos This dream seems to be the result of a mixture of Indian and Christ- ian ideas. Possibly it owes something to the Ghost-dance movement, which reached the Yanas from the so-called "Chico Indians,'-' i.e., Northwest Maidu of the Sacramento Valley. 1910] Sapir: Yana Texts. 197 was also a woman who was blind in one eye. 300 She offered me as a seat a chair of ice. I looked from one thing to another. Everything was made of ice, and it hung down in icicles. "It is near dinner-time," she said. "He will pull the bell," she said. "Now you w r ill be seated, and he will pull you up." "I seated myself. Now he had pulled me up. There was a medi- cine-man sitting there, talking. The medicine-man was made of rock, he had on a net-cap of white down ; he was all white-haired, even his eye-lashes were white. I was afraid. I sat down to eat. (She said to me,) "Go and see your mother! She is sitting inside there yonder. " So I went into the next room to the south. " So it is you, my daughter ! ' ' she said, and hugged me. ' ' Go and eat ! ' ' she said, and I sat down. Everything was of ice. "So it is you who have come here, cousin !" (said another woman that I recognized as Mary). "We are living in a good place. The place we lived in before was bad. This place here is very good, it is all covered with flowers aud it is green. It is very good." And then someone overtook me. ' ' Let us go back ! " I slipped down on the left side to the north. Then I started to go back, but I did not go back home by the way I came. XX. SPELL SAID BY A GIRL DESIROUS OF GETTING A HUSBAND. s-uwa' 310 mini'tts!xayamaiguk!uwa v dj daduli'lk!unu N dl- S'uwa' ! | May you think about me to yourself ! | May you turn back to look ! | Would that I might ma'n e aigup' andj wa'kldibilk' aik' tc'umaY" ga e la'ts!- 2 stand his | his | eye-place! | I just cry to myself. xayagusi^ntc' dlma'n e aigup' ante' de'wai* 1 lyu'iyaubana^um* Would that I might | see him ] every day 1 t'u'sintc' aidji t'u'nu* ha'da'iwaux t'u'sintc' klunundj 4 "I do | the | your doing," | one who has dreamt | I do thus | and I 'i'tbal 6 xana'ibak'i klunundj mini'tdibil e wair u p'e'ts-- get up | when it is daylight | and I | look about. | Now | it flutters so* She was a Wintun woman, named K!ulo't'imat e ya, whom Betty Brown had known in life. The man she had known as Wa'imayasu 810 Spells and more or less formulaic utterances in general are intro- duced by s-uwa', of unknown, if any, significance. 198 University of California Publications in Am. Arch, and Ethn. [Vol. 9 djaigus aidji djuk!u'tts!i N ntc' de'waiyaunitc' me'klul- the | my heart | my seeing him. | I look at him slantwise. 2 waugusi^ntc' djuduna'umasiwandj aidji tclatt'i'yatslk' 1 He gives me | the | trinkets klunundj au'wiklap* 1 klunundj ai'+pJitsak'i me'djat- and I | take them | and I | for long time I wear them until worn out. 4 tc!o a SPELL SAID BY A GIRL DESIROUS OF GETTING A HUSBAND. S-uwa' ! May you think about me to yourself ! May you turn back to look ! Would that I might stand before his face ! I just cry to myself. Would that I might see him every day! I do just as you do. 311 Sometimes I dream of him, and I rise when it is daylight, and I look about. Now, as I see him, my heart flutters. I look at him without raising my eyes. He gives me trinkets, and I take them, and I wear them for some time, until they are worn out. XXI. CURSE ON PEOPLE THAT WISH ONE ILL. s-uwa' s-e'galtlimaya 312 gabu'is-diklwawlHc' dima'n 6 - S'uwfi'! I S'S'galtlimaya! | May ye speak to make me happy! | Suddenly may you (pl-) 6 aigunuk' gabi'tduwa x u e dlma'n e aigunuk' s-u'tdiba v l e k'u'- experience wherewith you curse others! | Suddenly may you | drop dead | not being (proh.) gummayau ma'di 6 s-u'tdibalklunuV dji s-i'yau dji be sick! | May you drop dead | the | drinking | the 8 watduwi^ntc' d!ma'naigunuk' mits I's-a'ba 6 s-i' dji wat- my blood! | Suddenly may you | all perish! | Drink | the (my) blood! du'w 313 bm's-ikloniHc' k'u'klundj Vik!uttc!at cl May I be happy ! | May I not | be sick in any way ! 311 The implication is not clear. Perhaps it means, "May you love me as I love you ! ' ' sis It has not been found possible to get at the significance of this appar- ently formulaic word. It would seem to be a term of address to the super- natural powers concerned in man's happiness or woe. For s-uwa' see note 310. sis Either to be interpreted as s-l' e dji watdu*vt "drink (imper.) my blood ! " or contracted from s-l'dj dji watdu'w ' ' drink-me my blood ! " As Betty Brown expressed it, "You folks are always mixing up my blood with your coffee," i.e., "curse me and wish my death." 1910] Hapir: Yana Texts. 199 CURSE ON PEOPLE THAT Wisn ONE ILL. S-uwa' ! S-e'galt !imaya ! May ye speak to make me happy ! May you sudden]} 7 experience that wherewith you curse me ! May you suddenly drop dead without being sick ! May you drop dead, you who drink my blood ! May you suddenly all perish ! Drink my blood! Would that I might be happy! May I not be sick in any way ! XXII. PRAYER ON SNEEZING. (Said by a Woman) se'galt!imaya v k'uya'uguwi gap'auwrtc' gabu'isdiwPdj S'galt!imayaM | Do you (pi.) not | you (pi.) speak about me! | Do you (pi.) speak for my happiness dji gap' a'uwawiHs-' 2 the | your speaking about me! (Said by a Man) bui'sik!6 e nidja x wa'ga'irik!u dji ga'tduwP gabu'isdi- May I be happy! | May they feel light | the (my) | legs! | May you (pi.) speak for my happiness kluwawldja* dlma'^naigup' auwidj k' i'tbiruwldja x p'u'djat- 4 Would that you (pi.) me | you let me alone! | I bathe sindja x klunundj 'i'duwul dji wawi'ndja klunundj and I | go back into house j the j my house | and I ma's-idjam dji mo'yau e nidja N 6 rejoice | the | my eating. PRAYER ON SNEEZING. (Said by a Woman) S-e'galt !imaya ! May I be happy ! Do you people not speak about me ! Do you speak for my happiness when speaking about ine! (Said by a Man) May I be happy ! May my legs feel light ! May you people speak for my happiness ! Would that you would let me alone ! I bathe, and I go back into my house, and I rejoice in my eating. 200 University of California Publications in Am. Arch, and Ethn. [Vol. 9 SUPPLEMENTARY TEXTS 314 XXIII. THE ROLLING SKULL. 315 (Bound Mountain Jack's Version) ha'da'in e t'i 'itcli'nna ma r t' dja'w e t' i tc!a'la e i He dreamt | Wildcat. | He climbed up | digger pine, | he broke them 2 t'i galu'p c i VgatbaVt'i ' e'tc hitc' iwt' aik< di'nna branches, | he broke them all. | He wrenched it off | his | shoulder ga'lu 'e'tclutc'it^imair^t'i iwi'lmigalu 'etc!utc'it e tri- arm, | he wrenched it off likewise | other arm; | he wrenched it off likewise 4 ma'iw 6 !'! ga'du iwi'lmit' imaina iwi'lmigadu Vgaw t'i leg, | other one likewise | other leg. | He broke it ma'k!i w u'ldjau'ldiwt'i ' e' gatbaru'llat' ima'int' i 316 ba'tdi- backbone, | he threw it down. | He broke off his neck likewise. | He bounded down 6 e uldiwt'i p'uthikhiya' ba'mitc!it e djaVt'i human skull, | he lay there quietly. ba'tdi r t'p'aw*t'i batdi e aVt'i wa'wi dibala'uw e t'i ya'na He bounded south | to it | south | house, | people | they all died. 8 ba'tdi r t' p' an 6 !' aigi dja'urp'a wa'wi ya'na dibala'un 6 - He bounded south | to it | south | house, | people | they all died. si* These two supplementary texts of myths were obtained in 1900 by Dr. K. B. Dixon from Bound Mountain Jack, who has since died. Bound Moun- tain Jack, whose Indian name was Bui'yas-i (cf. bul- "to kick"), was recognized as the last chief or ' ' captain ' ' of the Northern Yana and was always mentioned with respect and affection. By Dr. Dixon 's kindness I am enabled to append these texts to my own. The first is a variant of a myth independently secured by Curtin and myself, the second is valuable as the only Yana version secured of a widespread western American myth. With Dr. Dixon 's consent I have normalized his orthography in conformity to my own. The dialect of the texts is gari' e i or Northern Yana. On only one phonetic point is there uncertainty. Dr. Dixon often writes a syllabically final r where my own materials shows gat'a' i n, r t<, or t e , gari' i t (or t< ), r t', or t e ; e.g., Dr. Dixon has tirdjaua'lti (i.e., dirdjawa'ldi e ) where Central Yana would show dindja-, Betty Brown's material ditdja-. As it is doubtful how far Dr. Dixon 's r represents voiced r and how far voice- less r (or r t\ r t e ), it has seemed most expedient to normalize all cases with variant r in conformity with the phonetics of Betty Brown's material. sis Cf. text ix and footnote 191. sis Difficult to understand. We might have either saw him bring back grouse. "Son-in-law, how did yon 212 University of California Publications in Am. Arch, and Ethn. [Vol. 9 kill them?" he asked. Silver Fox told him. Coyote said, "I'll do that too." Silver Fox told him what to do, but Coyote did as before. When four grouse came he said, "Stop! I want to eat. ' ' They stopped, only four grouse came. Coyote cooked and ate them. Then he went to another tree and repeated what he had done. He jumped up, could not stand being hit by the grouse. He looked about there was nothing there. He went home. He asked Silver Fox how he managed to bring back so many always, but received no answer. Coyote asked, "Son-in-law, how did you catch those yellow-jackets ? ' ' Silver Fox said, ' ' I smoked them out with leaves. After smoking them out I dug them up with my penis. When the yellow- jackets came, I did not run. There is lots of meat 335 down in the nest. When the sun rises I hold my hand over my eyes and see the yellow- jackets going into their holes." Coyote went out and did so. He saw the yellow- jackets' nest, smoked them, then dug out the nest with his penis. The yellow- jackets began to bite his penis. For a while he stood it, then could not any longer. He rolled on the ground with pain; then he went off. He said, "Son-in-law, I'm sick. The yellow- jackets bit me all over. ' ' By and by Coyote lay down, and would not move when the snow came. Silver Fox got angry; he thought he would kill Coyote, because he did not believe him and do as he told him. Silver Fox had a wife, his shadow, and kept her in the space between the edge of the sweat-house roof and the ground. One night Coyote heard Silver Fox and his wife talking. Silver Fox went out to hunt. Coyote said, "Who is it that Silver Fox is talking to? He must have a woman somewhere." He hunted all about, asked everything. The main post said, "Here it is." Coyote tried to hold her, but suddenly she was gone, was never seen again. Silver Fox came home. He knew that his wife was gone, but did not say anything to Coyote. Snow kept coming. Silver Fox thought that the best way to catch Coyote would be in a net. He did not know which kind of rope to use deer-sinew or milkweed. By and by he began 335 The reference is to the larvae, formerly a favorite article of food when procurable. 1910] Sapir: Yana Texts. 213 to chew milkweed string; he had pine nuts in his mouth. Coyote said, "I know that Silver Fox is eating pine nuts." Silver Fox went out. Coyote hunted for the nuts, found several baskets filled with them. He filled the sweat-house with those that came down when he pushed about under the roof with a stick. He told the nuts, "Stop! Don't all come." Silver Fox came back, and Coyote said, "This food came down. I don't know what is the matter." Silver Fox said nothing. Then he said, "You eat it up!" and Coyote did so. Then he slept. Then Silver Fox began to roll a rope on his thigh. Silver Fox slipped up as Coyote was sleeping and measured the size of his head. Then he finished the net. In the morning Silver Fox said to Coyote, "Let us go out and catch cottontail rabbits." Coyote said, "Yes." Silver Fox said, "I'll put in a trap over there to the south. When you drive them, run fast." He did so, found many rabbits. Silver Fox told him to run right up to the net. Coyote did so, but broke out of the milkweed net easily. All the rabbits escaped. So they went home. Silver Fox called for a deer-skin to come to him. He made a net of the sinew, again of the size of Coyote's head. Again they went out together, set traps as before. Silver Fox told Coyote to drive the rabbits and cry out, and to run very fast as he came to the net. Coyote did so, and got into the net ; he could not get out. Silver Fox had a big live-oak stick and with this he hit him. Coyote said, "Son-in-law, don't hit me." Silver Fox said, "Son- in-law, you don't believe me," and he hit him again, and killed him. Silver Fox said, "You don't believe me, so I shall have the food in the trees. People were merely to stretch out a hand when they saw deer, and it would fall dead. It is not to be so now." 886 Silver Fox went home. He hunted all around for the places where Coyote had urinated. He went all over the country ex- cept Klamath Lake. He thought he had killed all the Coyotes. One morning he heard one yelp. Coyote was angry, came back, and made a fire start all around. Coyote came over to this side :;:;i; These statements seem rather irrelevant here. The meaning evi- dently is that Silver Fox had intended to make the procuring of food nnsy for the people, but that Coyote had spoiled things by setting bad prece- dents. 214 University of California Publications in Am. Arch, and Ethn. [Vol. 9 of Burney Valley. Silver Fox saw Coyote coming; he blew and said, ''Come, grasshoppers! Come, plums! Come, cherries!" Coyote came along and saw the grasshoppers, plums, and cher- ries. They looked good, so he stopped to eat them. Silver Fox said, "When Coyote sees the food, he will stop and will not be angry." Coyote ate the plums and cherries, and said, "I want to eat. I '11 not go and kill people. ' ' Coyote called for 337 a sack, filled it with the food, and came back. He said, ' ' Son-in-law, I have good food." Silver Fox had called for 337 pitch. When Coyote asked him why he had put on pitch, he told Coyote that he was sorry he had lost him. 338 Silver Fox would not eat, though Coyote wanted him to. Silver Fox said nothing. Coyote said, "What are we going to do? It looks like spring." Silver Fox did not answer. III. THE LOST BROTHER. 339 Pine Marten's brother Weasel was stolen by Lizard (k!u- wi'lla). Pine Marten was living at Big Bend. 340 He went out to hunt and left Weasel at home. He told him to hide under the edge of the sweat-house roof. Weasel did so. By and by some- thing came into the house saying, ' ' Tsa, tsa, tsa. ' ' Weasel looked and saw that it was Lizard. Weasel thought Lizard very pretty, jumped out, and played with him. He gave him fat to eat. As Lizard ate more and more, he grew bigger and bigger. Weasel was scared and began to cry. Lizard put Weasel in his quiver and went off. Pine Marten came back. "Where are you, my brother?" he said. There was no answer. He knew he was stolen, and cried all night. He hunted for him everywhere; he asked all things where he was, but in vain. Mouse had an arrow of tules that was very long. Pine Marten took this and leaned it up against the sky. He climbed up, reached the sky, and traveled to the east. He made a fire in the trail, and saw Moon coming traveling 337 That is ' ' wished ' ' for it by means of his supernatural power. 338 Pitch was daubed on the face as a sign of mourning. 339 Compare the Pit River myth in Dixon, ' ' Achomawi and Atsugewi Tales, ' ' Journ. Amer. Folk-lore, XXI, 167, 168. 340 See note 245. 1910] Sapir: Yana Texts. -2\:> to the west. He had a basket on his back and carried two daugh- ters in it. As he walked he said, "Wahaki, wahaki." Frost came out of his nostrils. Moon came along, saw Pine Marten, and stopped. He said, "Well, son-in-law," and put down his basket. He came up to the fire. Pine Marten said, "It's cold. Father-in-law, I '11 throw you up into the sky. I came to ask you something, for you ought to see everything. Have you seen my brother?" "Yes," said Moon. "See over there, somebody is being hung up by Lizard." Pine Marten asked Moon what he should give him as a gift. Would Moon have beads? "No!" Pine Marten then asked if he would have red and blue ones; Moon said, "Yes." Pine Marten gave them to him, and we see them as a halo around the moon. Moon told Pine Marten to go back to the earth, to the place where he had seen Weasel. He did so, went back to his house. Lizard went out of his house, went south to get pitch-wood in order to cook Weasel, whom he was going to kill. Pine Marten slipped out of his house and followed; Coyote came also. He made himself into an old woman. He called for a basket and beads; they came, and he made himself look like a woman. He wore a tasseled buckskin apron. He came up to Lizard; Lizard could not seem to split the wood well, he knew that some one was watching. Coyote began to cry out; Lizard heard and thought it was Coyote fooling him. Coyote came up and said, "I am your aunt. I hear you stole Pine Marten's brother and are going to kill him. I hear you are going to have a big dance." Lizard answered, "Coyote, you are trying to fool me." Coyote an- swered, "No, I'm not Coyote. I'm your old aunt." Lizard then belieyed him. Coyote cried for pitch and asked for fire. He asked if Lizard wanted to eat, as he had some bread in his basket. Lizard said, "No, there is going to be a big dance." He made up a big load of wood. Pine Marten was far off, watching. He blew "hw-f-, hw-f-," toward Lizard, made it very cold. Lizard said, "I'm cold. I'll go and get warm." He tried to lift the load of wood, but it was so heavy that he could not, for Pine Marten had said as he blew, ' ' Be heavy ! ' ' Coyote offered to push it up on his back. So he came up behind and made believe to get ready for lifting 216 University of California Publications in Am. Arch, and Ethn. [Vol. 9 the load. But instead he gave the ground a great kick ; it opened and Lizard and his load of wood went down out of sight. All the people at Lizard's house heard Lizard fall down into the ground. All said "I,!," and thought their chief was dead. But the Spider Woman said, "No. I made the noise by hitting the ground with my acorn pestle. ' ' Pine Marten now came up to where Lizard was buried. He dug him up, skinned him, and put on his hide. He went to Lizard 's house. The people inside said, ' ' That must be a stran- ger. " Another said, "No, it's our chief." Lizard had eight or nine wives, ducks. When Lizard used to come home, he used to drink three baskets of hot water. Pine Marten called for them, but drank only two. This made the people think that there was some trick. All got up and began to cry out. Pine Marten whipped them, so they all became quiet. Night came. Weasel was hanging up close by the post of the house, and was to be killed that night. Pine Marten took him down, however, and left only a shadow of him hanging there, to fool the people. He put Weasel in his quiver. Pine Marten then asked all the people to come to a big sweat. All sweated, then sat down. Pine Marten said, "Let us dance. Then we will sleep." They did so. Then Pine Marten said, "Let us sleep," and blew "hw+, hw-(-." All fell at once into a deep sleep. Pine Marten then put pitch all over the house, inside and out. Then he set it afire at the smoke-hole and at the door. He jumped out himself. All the people were burned but one woman, a duck. IV. THE FLINTS AND GRIZZLY BEARS. 340a At Bala'wi 340b lived Flint Woman (Djuwa'lk!aimarimi). Eagle, Buzzard, Bluejay, and other birds lived there too. Eagle stayed outside all the while, called all the people brothers. He 8408. This myth was evidently obtained from Bound Mountain Jack, as shown, among other things, by the linguistic form (North Yana) of the Indian names occurring in it. It differs considerably in detail from the form of the myth obtained by myself from Sam Bat'wi (no. i), and is therefore given here in full. Curtin's version also is evidently a Central Yana one. 3*ob A mountain north of Stillwater creek. 1910] Sapir: Tana Texts. 217 went out to hunt. The Bears had a house in Bear valley and were at enmity with the Flint people. Lizard lived with the latter. He told the young fellows to make a fire in the morning, and they all went out to hunt, went up to Bala'wi. The Bears did not want them to hunt there, and came also. Lizard said, "Young people, look out. We'll have to fight today." The Bears said, "We don't want to fight." So they did not fight that day, and the young people killed deer and brought them home. Old Grizzly Bear said, "Tomorrow we'll have a fight. I '11 go after more of my people. ' ' Lizard was chief of the Flint people. He said, "Tomorrow we must fight, you must not go hunting." Lizard called all the Bears to come to the fire where he had built it. He had a poor piece of flint. The bears came to the fire, looked as if they were going to eat up the people. Lizard had a bear-skin quiver. The Bear women said, "You can not hurt us with that little flint. (We can stick those flints into our hearts and they won't hurt us.) " Lizard said, "Let me see you do it." So the women each took one of the little flints and did so, but the flint stayed inside of them ; they could not pull them out of their hearts as they had thought. Lizard told them to go off. They did so and fell dead. Lizard was much pleased. Then the Flint people fought the Bears, fought all day. Each side killed half of its adversaries. Next day they fought again, and all the Flint people were killed except Lizard. The Grizzly Bears were all killed except two old women. Lizard hunted for these, but they caught him and killed him. The Red and Blue Flint people were dead. Striped Flint (p'a'nma*- amauna) had told the old Flint Woman that his spittle would come to life again. Flint Woman was not killed; she cried all the time, put lots of pitch on her head, so much that it stuck out of the sweat-house. The two old Bear women would come in the morning and bite off some of this. They thought that there were more people left. One morning Flint Woman heard something calling out, "Da, da!" She jumped up and picked up something. She cleaned it with warm water, washed the child. She took the best black-bear hide and put him on it. She did not sleep that 218 University of California Publications in Am. Arch, and Ethn. [Vol. 9 night. After two nights and days he began to crawl about. She wanted him to lie still, and put another hide on him. After four days and nights he was nearly ready to stand up. Then he began to talk; he was called Tsawa'tdikapsu. He said, "I want to eat, grandmother." She had some deer fat and gave it to him, and he ate it. He wanted more, and he ate it. He wanted dried salmon, and he ate it. He began to walk about. Many little animals looked into the sweat-house. Tsawa'tdikapsu saw them and told his grandmother to look at them. He asked her to make a little bow for him. She said, "No. You are too small to shoot." "Yes," he said, ' ' make one for me. I want to shoot. ' ' She did so, made a string and bow. A mountain quail looked into the sweat-house, the boy shot it. She then took the quail and struck the boy with it on the small of his back, as was always done to a boy when he shot his first game. Presently the boy broke the bow, and asked, "Make me a big one, grandmother." She did so. Said he, "I want to go out." "No," said she, "there are bad people out- side." The boy wanted to go, so she let him go. Said she, ' ' Don 't go far off. ' ' A rabbit came along, and the boy shot and killed him. He took it in ; she was glad. Said he, "I saw some- thing with big eyes and ears, small legs, and a short tail. When he eats, he keeps moving his tail." She said, "That's a deer." The boy w r ent out again and saw an elk. He described it to his grandmother, who told him what it was. She said, ' ' Don 't shoot him, you can't kill him." The boy pulled his bow to show how he could, and broke it. The bow r s of the many people who had been killed were hung up all around the sweat-house. He asked his grandmother if he could try one of them. She said, "They are too strong for you. I don't think that you can pull them." The boy said, " I '11 try. ' ' He started at the north, broke them ; he went around to the east, south, and west, and broke them all. The last one was to the west, he could not break it. His arm doubled back. He asked, "Whose bow was this?" She said, "It belonged to one of those that were killed." Again he tried to break it, but in vain. In every way he tried to break it, but to no purpose. He tried to break it with his feet, with big rocks. but in vain. He said, "That is my bow." It was backed with deer sinew. He picked out the best flints. 1910] Sapir: Yana Texts. 219 She said, "Don't go far." The boy said, "I'm going to kill that big deer for you." "I don't think you can do it. You are too small," said the old woman. He went out. The elk was still there. He shot him and brought him back to his grand- mother. "I wonder if I can shoot through that oak tree," said he. She said, "You are too small. Don't talk so, my grand- child." He went and shot through the tree. "Grandmother," he said, "I'm going to start out. Tell me where are the people who killed my brothers. ' ' She said, point- ing to the north, "They live there." The boy went. He saw two bears eating clover. The boy stopped and thought; asked his flints, "Which of you is the strongest?" The striped flint said, "I am." The red one said, "I am the one. When I hit people they die at once. Do not walk far off." The boy said, "Come, feathers!" There was a little bird that the boy told to go down below and call. "When the Bears hear it, they will stand end on and listen." The bird did so. The boy shot, and the arrow went into the mouth of one and out at the anus, and the same of the other. He skinned them, carried them back in the evening. His grandmother was frightened. "Don't be afraid," he said, "it is I." She cried; he hung up the two hides outside. Next day he went again. He told five of these same little birds to come. "Go into that brush. If you find the bears, call; if not, do not call." They did so, and called. The boy told the birds to drive the bears out. They did so, drove out four. The boy killed them, and carried the hides home. He went all around that mountain, killing bears in this way every day. By and by the two wicked Bear women were the only ones left. They jumped on the boy, held him one on each side, and said, "Don't kill us. You are our husband. I'll keep you as my husband." He asked, "How many more bears are there?" "They are all gone but us," said they. The boy asked them if they were going to kill his grandmother, and they said, "No." They said, "I'm going to keep you as my husband, take you to my father." They went back with the boy to his house. His grandmother asked, "What sort of women have you?" "Bears," said he. "Why didn 't you kill them ? ' ' she said. The boy said, ' ' No. I 'm going 220 University of California Publications in Am. Arch, and Ethn. [Vol. 9 to keep them as my wives, and they will show me their father. ' ' One day he stayed, and asked the two Bears where their father lived. "In the \vest, where the moon sets," they said. "We will start tomorrow and go there." The boy said to his grandmother, "Where is there poison?" She said, "They will fool you, they will throw acorns into the fire and make you blind. That is the way they killed my people. ' ' The boy said, ' ' Where is there poison?" "At Wula'uwitc'u there is poison, there is a poisonous spring that smells bad." He went there, and one can see his footprint there where he made it. He took his pipe, held it over the spring, caused the poisonous air to go into it, then stopped it up. Then he came back, and the two Bears said, "We'll start tomorrow." He told his pipe, "When I smoke you, kill all the people." There he went, with one step he went a great distance. Four times he stepped and came close to the sweat-house. He nearly broke it in as he stepped on it. It was Moon's house, and there lived the Bears. He asked, "What is the matter? Who is out there?" The two Bears came in, and Moon asked, "Who is there?" They said, "My husband. Don't talk." Moon said, "Why not?" When the boy came in, all the people thought, "We can kill him easily." Moon called him in, and everything shook when he came in or when he moved. He had on a woven rabbit-skin robe. Moon said, "We will have a big sweat," and all his people came in. They said, "Let us throw this man into the fire." They made a big fire; all Moon's people got up and danced. The boy did not move, sat with his head down. The rest made fun of him, told him to get up and dance. By and by Moon threw salt into the fire, thought to make the boy blind. He didn 't move. Moon said to him, ' ' Get up and dance. ' ' Then Moon put sweet acorns into the fire, but could not blind the boy. Pretty soon the boy got up; when he stepped, the ground trembled. The Moon people began to push one another about, tried to push the boy, but could not move him. Soon he took out his pipe, smoked, and all the people fell dead, and Moon too. The boy said, "I do not want you to be trying to fight or to hit me. I am ma'p'djam e aina, 340c I cannot die." The two women he 340c gee note 63. 1910] Sapir: Tana Texts. 221 did not kill, he kicked them down into the ground. He went out, and blew smoke all about, killed every one. Then he came back, and went all around to the places where his people had been killed. He picked up an eyelash from each one. "Have you a big bucket?" he asked his grandmother. "Build a fire when it is nearly dawn and heat rocks." All the eyelashes he put into the bucket. Then he turned and lay down with his face to the ground. To his grandmother he said, "Throw the hot rocks in and lie down also." She did so. By and by they heard shouting, "Here's my bow. Here's my place," and so on. All those dead people were alive again. The boy got up and said, "You are my brothers. I told my grand- mother that I would come back again when I died. I did so. I caused you dead people to come to life. ' ' V. TLHATAINA. 841 One day Flint Boy said to Djuwa'lklaina, 342 "I have been dreaming. I dreamt last night. I dreamt about a woman and her father. What is his name? I want to know." Djuwa'l- klaina said, "In which direction did you dream?" Flint Boy said, "I dreamt of Yallo Bally 343 mountain." Djuwa'lklaina said, "I know whom you dreamt of." Flint Boy asked, "What is his name?" Said Djuwa'lklaina, "Tcuitcuiwayu. He lives there." Flint Boy said, "I want to go there, and I want to take my nephew 344 along." Djuwa'lklaina said, "Yes." Flint Boy said, "I am going to marry the daughter, but I have no company on the road." Djuwa'lklaina said, "But you are going to take your nephew." Flint Boy said, "Yes, but I want some- thing like a bear, something that makes a noise. I don't want 3 *i This account of the origin of thunder is only the latter part of the myth of "The Flints and Grizzly Bears" obtained by Dr. Dixon from Sam Bat'wi. It corresponds closely enough to my own version, but is published here because of its greater wealth of details. 342 Flint Boy's grandmother. The name means "rock-lying-on-ground." 3*3 The Yallo Bally mountains are west of the Sacramento at Bed Bluff, a very considerable distance to the southwest of Redding. The reference is more probably to Bally mountain (6246 ft.), one of the main peaks of the Bully Choop range. It is within easy sight of and almost dne west from Bedding. 34*