ANTHROPOLOGICAL RECORDS 5:1 YOKUTS AND WESTERN MONO MYTHS BY A. H. GAYTON AND STANLEY S. NEWMAN UNIVERSITY OF CALIFORNIA PRESS BERKELEY AND LOS ANGELES 1940 OKUTS AND WESTERN MONO MYTHS BY A. H. GAYTON AND STANLEY S. NEWMAN ANTHROPOLOGICAL RECORDS Vol. 5, No. 1 ANTHROPOLOGICAL RECORDS EDITORS: A. L. KROEBER, E. W GIFFORD, R. H. LOWIE, R. L. OLSON Volume ,No. I,pp. I-I I0,2maps Transmitted September I 9, 1939 Issued October 5, 1940 Price, $1.25 UNIVERSITY OF CALIFORNIA PRESS BERKELEY, CALIFORNIA CAMBRIDGE UNIVERSITY PRESS LONDON, ENGLAND The University of California publications dealing with anthro- pological subjects are now issued in two series. The series in American Archaeology and Ethnology, which was established in 1903, continues unchanged in format, but is restricted to papers in which the interpretative element outweighs the factual or which otherwise are of general interest. The new series, known as Anthropological Records, is issued in photolithography in a larger size. It consists of monographs which are documentary, of record nature, or devoted to the presentation primarily of new data. MANUFACTURED IN THE UNITED STATES OF AMERICA CONTENTS Page vii Part I. General Considerations k Condor Steals Falcon's Wife 1 aspects of Yokuts style ........ 0 4 Iltyle . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 position ..... . 11 Part II. New Myth Material he.~~~~~~~~~~~~~~~~~~~~~~17 Valley . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 t: Valley ..........17 1. Transformation to Animals .17 2. The Contest Uderground ..17 3. Pursuit of a Dead Wife. (Version I.) ..17 4. Pursuit of a Dead Wife. (Version II.) . . . . . . . . . . . . . . . . . 18 ai: Southern Foothills ..19 5. Creation of Land: Lizard Hand ..19 6. Pursuit of a Dead Wife. . ................. 19 uuni: Central Foothills ................. .20 7. Creation of Land .................. 20 8. Creation of Land; Transformation to Animals .... . . . . . . . . . . . . . . . 20 9. Theft of Fire. (Version I.) . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 '10. Theft of Fire. (Version II.) .... ......... . . . 21 -11. Scattering of Deer ..... . . . . . . . . . . . . . . . . . . . . . . . . . . 21 12. Death Controversy ..... . . 21 13. Composite: Falcon Contests with Guchun; Scattering of Deer; Transformation to Animals; Death Controversy; Lizard Hand .... . . . . . . . . . . . . . . 21 14. Falcon Kills Bear and Contests with Guchun . . . . . . . . . . . . . . . . . . . 23 15. Pleiades and Taurus ...................... ........ . 26 >l6. Pursuit of a Dead Wife. Version I.). 26 17. Pursuit of a Dead Wife. Version II.). 26 p Northern Foothills .................. ...... ...... . 27 8. Growing Rock ................................. . 27 l9. Pursuit of a Dead Wife . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28 Northern Foothills ..... . . . . . . . . . . . . . . . . . . . . . . . . . . . 28 *20. Creation of Land . ... .... .... ... ....... 28 '21. Theft of Fire . . . . . . . . .... . . . . . . . . . . . . . . . . . . . . . . 28 '22. Theft of the Sun ............ . 29 23. Thunder Twins ..... . . . . . . . . . 29 '24. Pleiades and Taurus ..... . . . . . . . . . . 29 025. Pursuit of a Dead Wife . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 T26. The Man who Traveled at Night .... . . . . . . . . . . . 30 tern Mono myths ..... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 i-Waksachi: Central Hills .... . . . . . . . . . . . . . . . . . . . . . . . . . 31 ';7. Creation of Mountains .... . . . . . . . 31 '28. Theft of the Sun ..... . . . . . . . . . . . . . . .. ....... . 31 29. Theft of Fire ................................ .. . 32 30. Creation of Man; Transformation to Animals .... . . . . . . . . . . . . . . . 32 -31. Falcon's Home . . . . . . . . . . . . . . . 33 73g. Falcon Captures the Cannibal Berdache ..................... . 34 ?33. Pleiades and Taurus ..... . . . . . . . . . . . . . . . 34 '34. Pursuit of a Dead Wife .... . . . . . . . . . .. 35 ""35. The Boastful Man. (Historic.) ..................... ..... . 37 Dno myths.**@@X******^^^***.38 ohi: Central Hills . . . . . . . . . . . . . . . '36. Pleiades ... . . . . . . . . . . . . . 38 j37. Owl's Anger. (Historic:) :::::...... ........ 38 '38. Bear Transformation. (Historic.) ............... 38 .. ' ~~~~~~~~[iii] iv ANTHROPOLOGICAL RECORDS Western Mono myths (Continued) Page Wobonuch: Central Hills .38 39. Creation of Land; Transfomation to Animals 38 40. Composite: Creation of Land; Water Girl; Death Controversy; Transformation to Animals .39 41. Mother of Men. (Version I.) .41 42. Mother of Men. (Version II.). . . . 41 43. Death Controversy; Hawk Wars on Yellow Jacket .. . . . . . . . . . . . . . . . . 41 44. Theft of Fire. (Version I.) .43 45. Theft of Fire. (Version II.) .43 46. Hawk Contests with the Cannibal, Weasel 43 47. Condor Steals Falcon's Sister .44 48. Coyote and Sun Race .44 49. Hainano and Pumkwesh, Pumkwesh and Coyote .45 50. Punkwesh (Tawana) and Coyote .48 51. Thunder Twins .48 52. Pleiades and Taurus. (Version I.) .50 53. Pleiades and Taurus. (Version II.) .50 54. Pursuit of a Dead Wife. (Version I.). . . . . . . . . . . 50 55. Pursuit of a Dead Wife. (Version II.) . . . 50 Part III. Abstracts and Comparative Notes 1-21. Creation of Land, Mountains .53 22, 23. Theft of the Sun .60 24-37. Theft of Fire .60 38. Scattering of Deer .64 39-43. Death Controversy .64 44-52. Pleiades and Taurus .65 53, 54. The Milky Way .66 55. Orion .67 56. Thunder and Whirlwind .67 57-62a,65. Falcon Kills Bear; Contest with the Cannibal. 67 63. Composite: Falcon Contests with the Cannibal; Scattering of Deer; Transformation to Animals; Death Controversy; Lizard Hand .73 64. Falcon Captures the Cannibal Berdache .73 66-68. Contest Underground .74 69. Death Controversy; Hawk Wars on Yellow Jacket .75 70. Shabby Suitor .75 71-78. Growing Rock .75 79. Deer-Hoarder; Condor Steals a Woman and Boys .78 80. Eagle and Condor .78 81-85. Condor Steals Falcon's Wife .78 86. Falcon's Home .80 87. Dog and Falcon Contest at Shooting .80 88. Falcon Fights .80 89. Falcon Cured by Owl 80 90-92. Falcon Loses at Gambling, Is Captured by Water People 80 93. Falcon Loses His Eyes, Contests with the Cannibal .81 94. Coyote's Adventures; Falcon Loses His Eyes .82 95. Coyote Calls the Largest Fish .83 96. Coyote and Sun Race 83 97, 98. Coyote and Turtle (Bat) .83 99. Coyote and the Badgers .84 100. Coyote and Old Man, Hamna (Sucking Creature) .84 101. Coyote and Hitwai'iyu (Ghost) 84 102. Coyote, the Yellow Jackets, and the Clam Shells 84 103. Coyote Plays Hide-and-Seek .85 104. Coyote Rides with the Sun .85 105. Coyote and Tipiknits Gamble .85 106. Coyote Tricks the Goldfinches .85 107. Coyote, the Twelve Brothers, and Falcon 85 108-110. Coyote Steals Cougar's Child.86 lll-113a. War of the Foothills and Plains People.87 114. Deserted Children; War of the Foothills and Plains People.89 115, 116. Deserted Children ......................................... 89 117. Thunder Twins (Deserted Children) ......................................... 90 118. Thunder Twirils (Mother of Men) ......................................... 91 119, 120. Walking Skeleton (Mother of Men) .............................. 92 GAYTON AND NEWNAN: YOKUTS AND WESTERN MONO MYTHS v Page posite: Walking Skeleton; Lizard and Coyote; Falcon Contests with the Cannibal . . 93 her of Men .......... . 93 tion of Man .......... ^ 94 'nano and Pumkwesh; Pumkwesh and Coyote .. 94 et-carrier ..... . . . . . . . . . . . . . . . . . .. ........ . 96 Is Anger . . . . . . . . . . . . . . . . . . .... . .. . . .... . .. . .... . . . . 96 and Deer .................................... . 96 e Discovers the Carnivores .... . . . . . . . . . . . . . . . . . . . . . 96 in of Basket Designs ..... . . . . . . . . . . . . . . . . . . . . . . . 97 sons Turned to Stone ..... . . . . . . . . . . . . . . . . . . . . . . . . . . 97 sformation to Animals .... . . . . . . . . . . . . . . . . . . 97 uit of a Dead Wife ..... . . . . . . . . .......... . . 99 Man Who Traveled at Night .... . . ........... . . . 103 Boastful Man.(Historic.) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103 Transformation. (Historic.) . . . . . . . . . . . . . . . . . . . . . . . . . . . 104 Man and the Owls. (Historic?). . . . . . . . . . . . . . . . . . . . . . . . . . . 104 *Gmblers.(Historic.) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104 Ghost and the Dogs. (Spanish?) . . . . . . . . . . . . . . . . . . . . . . . . . . 104 sV Iibal provenience of abstracts ........................ . 105 105 oh-words . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109 tc?h words .................. 109 MAPS f California and adjacent territory . ...................... . 12 dWestern Mono tribes ............................. 13 PREFACE Two sections of the present study are by Stanley S. Newman: "Type Myth" and "Linguistic Aspects of Yokuts Style." For all other parts of the monograph A. H. Gayton is responsible.1 The study comprises three main parts: Part I is concerned with general considerations; Part II contains fifty-five hitherto unpublished Yokuts and Western Mono myths and tales collected in English by Gayton; Part III consists of abstracts, together with a comparative analysis, of the same fifty-five new tales and also of one hundred and four myths previously secured from the Yokuts and Western Mono and published by a number of authors. The three principal published collections thus utilized are two on the Yokuts: A. L. Kroeber, Indian Myths of South Central California, and F. F. Latta, California Indian Folklore; and pertinent parts of one Western Mono col- lection: E. W. Gifford, Western Mono Myths. Minor collections and even single published myths also have been abstracted for comparison. Also included in the abstracts are outlines of tales secured by Newman in Yokuts texts and not yet published. In order to make certain comparisons more effective there occasionally appear abstracts from other sources, notably those of the Growing Rock myths from S. A. Barrett's Pomo Myths and C. F. and E. W. Voegelin's Tlfbatulabal Myths and Tales. To Mrs. Voegelin, Dr. Willard Z. Park, Dr. Leslie Spier, and Mr. Maurice Zigmond, who generously placed their unpublished material at our disposal, the authors owe their deepest thanks. In spite of the fact that our Yokuts myths were recorded independently by two trained persons, it is doubtful that the collection is fully representative. Neither worker was spe- cifically engaged in myth collecting. The popularity of cer- tain tales, which came forth again and again from informants of various local groups, is highly verified, but the extension of the Yokuts roster is indicated only by Newman's series of Yauelmani stories. And Yauelmani knowledge, tinged by Sho- shonean contacts to south and east, cannot be regarded as typical of tribes more centrally placed in Yokuts culture, such as the Tachi or Wukchu.mni. Bearing in mind the limitations of the material, we have made such interpretations as we can of the linguistic and narrative style of the myths, of their local differences that have cultural significance, and of their relation as a whole to the mythology of adjacent areas. May 31, 1937 lNewman's work was done while making a linguistic study of Yokuts dialects sponsored by the Committee on Research in Native Languages, 1930-31. Gayton obtained tales incidental to ethnographic field work for the Department of Anthropology, University of California, 1925-29, aided by a National Re- search Council Fellowship, 1928-30, for which grateful ac- knowledgment is made. [vi i] YOKUTS AND WESTERN MONO MYTHS BY A. H. GAYTON AND STANLEY S. NEWMAN PART I. GENERAL CONSIDERATIONS mce it was not practicable for Newman to Dre- in Great Basin-Plateau mythology: the rock cover- this text myths in full translation at this ing of Condor and the rolling skull; otherwise it have selected one as representative of the is a typical example of South Central Californian Yokuts story form. This appears below in narrative progression, conversation, action, and ete translation. It is slightly longer than incident.2 The rest of Newman's myths, abstracted, ual Yokuts tale and has two elements common appear under Abstracts and Comparative Notes. TYPE MYTH Condor Steals Falcon's Wife And, as before, Coyote assembled the people. And all the people assembled. A large covering ere they were living above Xolmiu (Clover was already spread over the ground. On it he is e) at the foot of this mountain. Their now going to pour his load. And he poured it. rs are thinking about their meeting. And And they said, "There is certainly a lot." And, said, "Tell Cougar and Big Eagle and his "Count these important people," they say to Dove. md, the large Crow, and their crier, Dove, Now they are going to divide it. And each of them Coyote and Falcon and Wolf." And Coyote was took his share. And the unimportant ones took Now he is going to assemble the people. what was left. And all of them were pleased. seven days we will assemble." Now they will Having taken their food, all of them will now pre- told--Wind and Thunder and Dog too. And pare it. And Falcon's friend, Crow, ate a lot of te informed them. And Wind said, "Of course black seeds. And he turned black. "Well," says ago anywhere. But tell Thunder. Will he their leader, "in seven days we will go." L" And, "I'm not sure that he can," he added. Now they are going to gather food. And the 'And the seven days came. And already all the seven days arrived. And some of them asked their le were assembling there. And Thunder did leader, "In how many days will we return?" "In come. The booming noise he makes is useless; three days." And they said, "There is food enough can't walk. And Coyote went to him. And he for our children." stioned him. And Thunder said, "I can't go And all the people went. And there they ar- here. Tell my friend and he will come." rived. And they got many seeds. And in three Wind went to him. And there he arrived. days they returned. he said to him, "What's the matter with you! And Falcon probably got a great many. And he 't you able to walk? Haven't I been telling said to his wife, "I'll take some of this, and I'll see to it that you will go where they I'll come right back." And his wife was working; you? Are you ready to leave now?" he says she was getting more. And the woman heard him im. "Stand up now, and you will speak," he coming. She looks about, but she does not see to him. "Ready?" Wind says to him. "Yes," anything. And Condor alighted close to her. And says Thunder. "Speak now," he says to him. after alighting he said to her, "Are you the wife llwe go now?" And Thunder spoke. Just as of my younger brother?" he says to her. "Is he onas he spoke, the two of them walked off. your younger brother?" she says to him. "Yes," And they arrived there immediately. And their he says. "His name is Tsopnix." And the woman ader, Eagle, said to him, "Have you arrived said to him, "What is your name?" she says. "Con- ready?" he says to him. And he said to him, dor," he says. "So we will go now," Condor says is gathering of ours is certainly a small one. to her. He says to her, "Take off your necklace." is that?" Thunder says. "These are important Her necklace was money--small beads and big dark le. I am thinking about our going west," beads and small bone beads. And she said, "No," Eagle. "All the seeds are now getting ripe but it was useless. "Why should I?" she says to min." "Good," they say. "But who will go to him. "I'm afraid he'll be angry," she says to ook them over?" they say. "Antelope," they say. him. "No," she says. "We will go now." He took d Antelope said, "In the morning I will go." her away by force. d e went. And there he arrived. To his sur- And then Falcon arrived after they had gone. 'i se, there were a great many seeds. And he And he couldn't find his wife. And in vain he gook a great many; he placed them in both his Feet. And he arrived after sundown. 2Recorded in Yauelmani dialect by Newman. I ~~~~~~~~~~~~~[1] 2 ANTHROPOLOGICAL RECORDS looked for their footprints. He found nothing. quick. He came there where Falcon remained. And And from there he returned. And he arrived at he reached Falcon. And Falcon said to him, "Wlhe the leader's house. And the leader said to him, And he said to him, "She is up there." "I have "Why are you alone?" "I can't find her," he known it for a long time. I have been thinking," says. And the leader said, "I think she has been says Falcon. "It is best that we return, and I stolen from you. Now we'll assemble the people," will go in the morning." the leader says to him. And he sent Dove. And they returned. And they arrived at the "Assemble the people," he says. And Dove got leader's house. And the people assembled. Now all the people. "Falcon's wife has been stolen," they will listen to the one who found her. And he says. "Now Eagle will ask the people," he all the people assembled. And the leader ques- says. "Who's going to find her?" he says. tioned Bottlefly. "The two of us arrived there And all the people assembled. And he asked where she was stolen," he says. "We arrived all of them, "Who can find out where she went?" there," he says. "And I couldn't find her east And Buzzard said, "I'll try. But he must take or north or west or south," he says. "Well! She me where she was stolen," Buzzard said. And went above," he says. "And there 1 arrived far there Falcon took him where she was stolen. And up," he says. "There she was," he says, "that there they arrived. "For one day I will search woman." And Coyote said, "I have known it for a for her," he says. And Buzzard searched all long time," he says. And he named him. "That is the ravines. He looks down all the impassable his name," he says. "Condor," he says. "All of places. He comes down. Where is she hidden? his body is stone, but his heart can be seen And in vain he goes up again. He finds nothing. through his back," he says. And Eagle said to Ie did not find anything. He worked for one him, "Is he certain to fight us if he comes?" he day. And he returned. And, as before, all the says. And then he said, "Sparrow Hawk is Falcon' people assembled. And they asked him, "What younger brother. Yayil is his name." And Falcon happened on your journey?" "I didn't find any- said, "In the morning I will get her," he says. thing," he says. "I walked over the whole And in the morning Falcon went. He took his world, but it was useless," he says. "I didn't musical bow. And far off there he arrived. And find anything." there he placed it where his wife had been. And And the leader said, "Now you," he says to there he sat on his musical bow. And he went up. Wind. "Yes," says Wind. "I think I can do some- That musical bow of his took him up. thing. I try to get in everywhere over the whole And far above he came out through a hole-in world," says Wind. And there Falcon took him. the world. And after coming out he stood there. And they arrived there. "Is this it?" says Wind And there he saw the house. And there he went. to him. "Yes," says Falcon. "Well, I'll walk And there he arrived at the door. And he said now," he says. "I will arrive there after sun- to her, "Come out." And she said to him, "'Who down," he says. And Falcon says to him, "Well, are you?" And Falcon said to her, "It is I." I am going now," he says. And Wind walked over "So it is you," she says to him. "Now I will the whole world. He did not find anything. He come out," she says to him. And she came out worked for one day. And he arrived late at the with a string of human bones around her neck. leader's house. And the leader asked him, "What And Falcon said to her, "Take off your necklace. happened on your journey?" he says to him. "I Now we will go," he says to her. And from there didn't find anything," he says. they went to the place where he had come out. "Now you," Bottlefly is told. And there Fal- And they arrived there. And there he placed his con took him. And they arrived there. "Did she musical bow. They sat in the middle of it. And go from here?" he says to him. And he stood from there they descended far below. And from right there where the woman had been sitting. there they went to their house where their leader And he said to Falcon, "You must not go anywhere. was. There they arrived. At their arrival, the You must wait for me right here," he says to him. people are happy. And Bottlefly says, "From here I'll find out And then Condor, the fighter, arrived at his where she went. I'll turn around here," he says. house. And there he saw their wife's necklace; "East," and also, "North," he says, and also, she had thrown it on the door. And at that he "West," and also, "South." And Falcon said, immediately got ready to go. Now he is going to "Where is she?" he says. "Not there," Bottlefly follow his wife. And he descended far below. says. "She went far up,," he says. "You must And from there he went. Now he will go toward wait for me right here," he says. them. And far off there he arrived. And he And there he went far up. And there he re- asked them, "Where does Tsopnix live?" he says. mained. He sniffs in all directions. And he And Falcon was told, "Condor is looking for you." turned around. And he saw a house. It was the "Has he come already?" he says. "Yes," says the house of the thief. And there Bottlefly went. speaker. And there went Falcon. And on entering his house, he slipped. He falls All the people are getting very frightened. On his back. His house was slippery. And it "Hello," Tsopnix says to him. "It is really you." was quiet there. And he saw the woman. And "Hello," says Condor. "So you took our wife," from there he returned. He seemed to be very he says. "Therefore," Condor says to him, GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 3 we will settle it between ourselves. other kind of wood was gathered. And, as before, 1me, then you will take our wife. But it was again piled there where he is lying. And, then I will take her," he says. as before, it was set on fire. It was not burn- ill shoot first?" he says. "I will ing any longer. "Hello," Falcon says to him. y Falcon. "It is really you. Hello,?? he says to him. "I Ywent far off to an open plain. am well," he says. "So! You will not die," Fal- Ioon says to him. And it seems that con says to him. up a fog. And "Ready?" says his op- And Coyote was asked, "What will we burn him many stones fell where Falcon was with? He does not burn up," they say. And, "With >Md Condor asked him, "Where are you?" grass," Coyote says. "With that he will burn," t says to him. 'I'll take my turn he says. And a lot of grass was brought. Now Now I come," Falcon says to him. And he will be burned with it. And it was set on ,up a fog again. Soon his younger fire. And all of his body was burning. But his ' go in a circle around him. He has head still talks. "We have probably killed him pBass [cane] arrows now. He is shoot- now. Leave him right there," he says. heart through Condor's back. There And they stayed over night. And during the of his could be seen. "'Well, get night the head, by itself, went away. His body d Falcon says to him. "Now I will was not there. And Falcon got the head and took QU. Three times I will shoot at you," it away. And the head got angry at being taken. him. "Ready," he says to him. "Get Now the head will try many times to harm him. : Now I will shoot at you." And he And again Falcon takes it in his hands. Now he Many stones dropped from his body is going to keep smashing it down on these stones. ot. And he shot at him again. And, And again it kept trying to harm him. stones dropped there. And "Where are And finally Falcon said, "We had better go to on says to him. "Here I am, "- he says. my father's sister." And Falcon and his wife went will take my turn with you. I come off. Now they are going to run away. And the or says to him. "Good," says Falcon. two of them went. And now the head came again. e says to-him. "Ready," then says It was trailing them now. And again it overtook ai younger brother still keeps shoot- them. Again it failed to do any harm to Falcon. through his back. And he conjured up And, as before, Falcon took it and kept smashing in. And many stones dropped where he it down. He broke it in many pieces. And again n. And again he went far off to a the two of them went off. And again he overtook place. A;d he says to him, "Where are them as they were nearing his father's sister's m standing here," says Falcon. house. And, as before, he again kept smashing I will take my turn with you. I it down. And with that the two of them went off it again," Falcon says to him. Al- again. And his father's sister shouted, "Run," is losing strength. Now he is going she says to him. "You are coming close now," him again. And a lot of stones fell; she says to him. They were getting very near. to be very large ones. "Again," And now the head was approaching them again. And -'to him. And he shot at him again. already it was overtaking them. Just as it ap- more," he says to him. "Now I'll proached, the rock closed shut. Just as it again," he says to him. But he closed, the head arrived there. There the head already losing strength. And, broke. There it became Echo Rock. says to him. And finally he fell And then Eagle was asked, "Where will you go?" does not stop talking. And then he is asked. "Here in the mountain I am going Now he does not get up. Now he has to roam," he says then. And Cougar also was asked, "Where will you go?" he is asked. "Here t are we going to do with him?" says in the mountain I am going to roam," he says. will burn him," say all these "I'll kill many deer," he says. Falcon also all of the people gathered wood. says, "I too will walk here in the mountain," he t there where he had fallen. And it says. And Coyote was also asked, "Wlhere will you tire. And the fire died out. Nothing go?" he is asked. "Here I will walk on the "Hello," says Falcon to him. plains. Maybe I will steal something there," he sn ays Condor. "So! You are still says. And Crow also was asked. "I'll walk west," on says to him. "There is nothing he says. "Maybe something will die. And I will me with," he says to him. And an- eat its eyes," says Crow. That is the end. 4 ANTHROPOLOGICAL RECORDS LINGUISTIC ASPECTS OF YOKUTS STYLE To the extent that language is a medium for which is in the process of transpiring from one communicating ideas and for recording experience, that has already taken place and exists only as appropriate equivalents in one language can al- a resultant state or condition: a fundamental ways be supplied for those of another.3 On this contrast is expressed in "he is walking" as again colorless level a language has no style; it is "he is in a condition subsequent to walking." Su merely what a dictionary implies it is--a bundle a distinction is pedantic in English. On the of lexical units for referring to things and other hand, the number category is treated very events and relations, an instrument for convey- casually in Yokuts as compared to English. Plu- ing the brute content of experience. rality need not be expressed in most nouns unless But we are intuitively aware that our own na- there is some special point to it; the form tive tongue, at least, is more than a group of "house" can do the work of referring to the plur speech symbols for referring to chairs and as well as the singular. tables. We know, for instance, that there are a These patterns, however, are merely the poten- number of ways of saying essentially the same tialities of style. A grammar deals with them di thing, that similar notions can be expressed by rectly, describing their forms and their concep- different stylistic uses of the language. Our tual functions. It is not concerned with the intimate association with our native mode of ex- selective tendencies operating in actual usage to pression has made us so acutely sensitive to favor certain potentialities and to neglect other these minute differences of style that we can It tells what a language can do but not what it frequently identify speakers or writers by the considers worthwhile doing. To the native a manner in which they draw upon the resources of grammar is always unconvincing, for it ignores the language. But our ability to make such fine the most vital and intimate part of his language- discriminations within one language medium car- the intricate network of values, of attitudes ries with it the seeds of an illusion, for in- and expectancies that guides his selection of ex- evitably we get the feeling that there is no pressive tools. limit to the potential variations of style in our It would be a sentimental presumption to sup- language. And we are encouraged in this illusion pose that we, as outsiders, can respond signifi- by literary artists, whose task it is to con- cantly to the values locked within the Yokuts vince us that they are working with a perfectly language. The values and anticipations that we flexible medium that can be molded to any desired have developed in our own language will not be shape. satisfied in Yokuts. In spite of this, we can The process of translation helps to correct escape our bias to some degree by following the such illusions. In translating we come to the selective trends of Yokuts as manifestations of unhappy realization that each language, instead the stylistic values proper to that language and of shaping itself to our will, governs and di- by examining the manner in which Yokuts arrives rects the trend of our expression. We are at an integrated style through the exploitation sharply reminded that languages have an inner of certain of its latent resources and the re- resistance. Their materials are already shaped jection of others. into a system of formal and conceptual patterns. A striking uniformity of style is to be found Within the patterns of a language other than our in Yokuts, and the personal narratives collected own, we are forced to make uncongenial distinc- in the field show the same stylistic qualities as tions and to ignore other distinctions that seem the myths and tales. In these stories there is imperative to us. In Yokuts, for example, it is no tendency to indulge in the elaboration of con- necessary to discriminate in all tenses an event crete details. The notions expressed remain on a highly generalized level. This bareness and 3 simplicity of expression can be traced to a num- Phonetic key,.--i, as in English beet; e, as ber of grammatical factors. Suffixation is in English bet; a, as in German Mann; 0, as in French note; u, as in English boot; as i, e,grammatcal technque o etc.) indicates that the' vowel is long; p, t, k, Y h ents the meaning of word roots" aspirated surds, as in English pill, till, kill; The addition of a suffix, however, sets in motion b, d, g, unaspirated surds, as in French pas, a chain of formal operations. Principal among tas, cas; p, i, 1, like b, d, g, but with simul- these are the vowel processes: in addition to taneous glottal release;"-, glottal stop; --. (as occasional vowel changes that occur under specia , I, etc.) indicates that the consonant is ar- conditions, the root vowels undergo constat ticulated with the tip of~ the tongue against the changes dictated by an intricate system of vowel alveolar ridge, somewhat farther back along the classes; and the vowels of the suffix itself must palate than the arti-culation for English t, s, then be changed to harmonize with the vowels of etc. Other phonetic symbols can be read with the root. To add the dlurative present -'an, for their English value. example, the roots 'e pi, "'swim," and de yi, | GAYTON AND NEZWMN: YOKUTS AND WESTERN MONO MYTHS 5 the lead," change their vowels in possibilities of suffix combination. Every word 'ipa -'an, "he is swimming" and in Yokuts, except the uninflected particle, must "he is leading." But the suffix must have at least one suffix, and the great majority its vowel when it is appended to a of words occurring in the several volumes of text he "0" class: parallel to the forms dictated by my informants do not go beyond this ne, the root yo wo, "go home," under- minimum requirement. Words containing two suf- changes and also affects the vowel of fixes are fairly common; but words with three x in yowo -'on, "he is going home." suffixes are relatively rare, and those with more 1 of this shifting and balancing of than three are practically nonexistent in the >oompletely devoid of any referential texts. This is not a matter of mere statistics; The vowel changes have a purely for- it is a manifestation of selective forces in Yo- ce and carry with them no increments kuts that limit the free application of its gram- They are not like our vowel changes matical resources. There is no analogous tendency sang, sung" or in "man, men," which in English to set upper and lower limits to the early assignable function. They re- use of suffixation and to demand that a uniform nonfunctional vowel changes in the degree of suffix elaboration be applied to words. syllables of "grateful, gratitude" or As a matter of fact, English does not seek econ- - volcanic." Whereas changes of this omy or uniformity in the use of any of its gram- ot only a minute portion of the English matical materials. In spite of the fact that we in Yokuts they are deeply embedded generally look outside the word unit to syntax for age system and accompany every proc- the creation of notional complexes, we feel no led to the word. more strain in a lavishly suffixed word, such as organization of morphological elements, "nationalistically" with its six suffixes, than ws the same disregard for external in a suffixless word, such as "state." The tightly organized and interre- An instructive exercise that I indulged in dur- sifications of word types and sub- ing my Yokuts field work was to construct words f stems, and of suffixes are not based having four or five suffixes and to ask the in- rationale of their conceptual content. formant for a translation. Although such words ements are classified according to their complied with the grammatical rules and could be * form and the way they behave as mor- translated by my informant without any difficulty, al units, not according to their mean- they seldom failed to provoke his amusement. It was obvious that these words were impossibly heavy language possesses a certain amount of and elaborate. To the Yokuts feeling for sim- achinery that does not generate meaning. plicity they were grammatical monstrosities. type are the occasional vowel changes of The concepts expressed by the suffixes are ab- mentioned above, and some scattered stract in nature. Yokuts does not possess the t changes ("invade, invasion; equate, types of formative element, so familiar in many "), But there is a scrupulous and un- American Indian languages, that convey notions attention given to form for its own of concrete instrumentality, such as "with the Yokuts. Throughout its grammatical hand" and "with a stick," or notions of specific okuts reveals a degree of neatness and location, such as "on the shore" and "in the cy in organization, a formal balance house." The suffixes of Yokuts have more the try, that is rare among languages. Al- character of algebraic symbols; their content is his formal emphasis contributes feebly schematic-rather than material. Among the verb reation of meanings, it is by no means suffixes, for example, are those defining an icant as a stylistic factor. Formal event as durative, continuative, repetitive, B that take place below the level of causative, reciprocal, passive, subordinate, un- meanings carry their own esthetic differentiated past or present, future. The most tions. But they are the most subtle common noun suffixes refer to case relations, genous aspects of a language; they can marking the subject, direct object, and indirect captured in a translation. object, or denoting possession, location, and the ffixing system, which bears the heavi- like. Particularized and concrete meanings are n of functional work in Yokuts, does not expressed through the suffixes in Yokuts. ide the means for an elaborate develop- Even the stems, which are the only elements concepts within the word. There are no in Yokuts that can specify the material details a hundred suffixes in Yokuts. Al- of reference, show a strong tendency to carve glish possesses about the same number, out broad and comprehensive meanings from the got rely primarily upon suffixation; referential field. The vocabulary of verb stems hniques as word order, compounding, pre- is largely made up of such diffuse and generalized carry as much, if not more, of the notions as "come," "go" walk," "run," "hear," 1 load. Yet, in spite of the fact that "see," "smell." When suffixes with their abstract epends almost exclusively upon suffixes, meanings are joined to stems whose referential rkably restrained in exploiting the content is so inclusive, the resulting words con- 6 ANTHROPOLOGICAL RECORDS tain notions that are generalized. Although xapapwiyi, "get spread out in a fanlike forma- English is well stocked with words expressing no- tion." tions of this kind, it also has an extensive vo- no-mno,mwiyi, "make puckering motions in and cabulary whose words are packed with delicate out." overtones of meaning. It can add subtle nuances to the general notion of "walk" by using such The stylistic possibilities of these verbs for terms as "stroll," "saunter," "stride," "pace," creating vivid images in a concentrated manner is "march," "tread," "plod," "hobble," "limp," obvious; but not so obvious to English feeling, "toddle." There is nothing like this in Yokuts. which delights in flashes of sharp imagery, is A book of Yokuts synonyms would be poor indeed. the sense of violence and bizarreness which these The language is not well equipped, either in its verbs suggest to the Yokuts stylistic conscious- stems or in its formative elements, to build ness. word units that are conceptually detailed or From the perspective of Yokuts, these verbs that express refinements and shadings of meaning. are linguistic freaks. Their grammatical form, Nor are the broad concepts of Yokuts words as well as their content, is anomalous in the sharpened by special figurative uses. A stub- Yokuts system. These verbs are composed of two born literalness of reference invades the entire elements, a stem of the verb wiyi, "do, do thus," language. The shifts and extensions of meaning being added to another stem defining the nature that add pungency and vigor to English play no of the activity. The technique of stem composi- part in Yokuts style. Such phrases as "to tion, displayed in these "do" verbs, occurs no- strike the eye," "to strike a bargain," "a sharp where else in the language. Furthermore, a num- tongue," "a sharp appetite," "the family tree," ber of the "do" verbs, particularly those re- "the tree of knowledge" illustrate the English ferring to specific sounds, contain a stem having genius for employing terms transferred from an onomatopoetic force: ga gwiyi, "cackle," their literal sense. But in Yokuts a tree is a tuhwiyi, "spit," 'uhwiyi, "cough," hilwiyi, "make tree and nothing more. The language does not a hiccuping sound," miwwiyi, "whistle through the permit its words to cut metaphorical capers. air." Such mimetic play with sounds is not only By exploiting the metaphorical possibilities absent elsewhere in the language, but it is out of English words and by drawing upon our vocabu- of keeping with the severe formalism of Yokuts. lary of 'finely nuanced words, we can achieve In their meanings, in their form, and in their variety and nicety of expression. Manuals of phonetic mimicry, these verbs seem to be cut to English style are merely underlining the poten- the pattern of a foreign idiom. They are like tialities inherent in the language when they en- an ornate Byzantine mosaic set in a Calvinistic courage the student in his frantic efforts to church. avoid repetitions of the same word in close It is a significant comment on the directive proximity. Although we may regard variety as an tendencies of historical drift in language that absolute virtue of style and repetition as a these eccentric "do" verbs have been leveled out universal sin, it is obvious that Yokuts cannot of most of the modern Yokuts dialects. Only a be driven in this direction. The broad area of few petrified noun derivatives are left in these reference covered by Yokuts words gives them a dialects to indicate that the "do" verbs were wide range of application, and their literal formerly common throughout Yokuts. Only in one significance holds them austerely within their dialect, Yauelmani, have they been found as a proper boundaries of reference. It would be fully operative and productive set of verbs. But flying in the face of these forces in Yokuts to they have a peculiar status in this dialect: they seek variety by ringing delicate changes upon a are regarded as the linguistic property of chil- recurring notion. When a notion is to be re- dren. I did not become aware of this class of peated, there is no need to avoid verbal repeti- verbs until, after two or three weeks of field tion. A passage such as, "And he walked home. work, I overheard some remarks which my inform- And his friend also walked home. And the people ant's eight-year-old son was addressing to him- walked home," however monotonous and-slovenly it self. Only with the greatest difficulty could I may appear to English sensibilities, is stylis- coax my informant to explain the "do" verb which tically appropriate in Yokuts. his child had used and to give me further exampl Yokuts possesses a special class of verbs of this class. It was evident that he regarded, which, in contrast to the generalized concepts words of this type as being too silly for serio typical of the language, express notions that discussion and totally out of keeping with the are narrowly defined and specific. The follow- essential sobriety of adulthood. Not until some ing examples illustrate the kind of notions con- time later did he tell me that these words were | veyed by this class of verbs, used primarily by children. But even after he had overcome his reluctance to discuss the "do" tubwiyi, "strike a flat object to the ground." verbs, he was never able to treat them seriously. wipwiyi, "make a slow bending motion upward" A spirit of facetiousness always accompanied our (as branches bending upward in the wind), work with them. bidinwiyi, "tumble from a high place." The myths do not contain many examples of the GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 7 "do" verbs. As a stylistic device these verbs any degree of notional intricacy and richness. are limited in their usefulness to contexts where A passage of Macaulay's prose, with its long and an implication of startling and ludicrous ex- involved periods, could be translated into gram- travagance is appropriate. In the story of Condor matically correct Yokuts. But the result would and Falcon only two examples occur. The first be a grammarian's idle fancy, a distortion of one describes the ineffectual booming sound made the syntactic idiom of Yokuts. The language is by Thunder in his efforts to move (p. 1), the as diffident in applying its means of elabora- use of a "do" verb in this case suggesting not tion in syntax as in suffixation. only the violence of the noise but its incon- Adjectival notions, for example, can be ex- gruity as coming from so helpless a person as pressed by means of a simple syntactic device. Thunder. In the incident dealing with Crow A noun functions as an adjectival term augmenting (p. 1), another "do" verb is employed to refer or delimiting the meaning of any other noun by to his sudden transformation of color. Again being linked in parallel series with it, and the verb adds a touch of characterization, for theoretically any number of such adjectival nouns Crow turns black as a result of stupidly gorging can be juxtaposed to the noun they modify. The himself with black seeds. Stories dealing with English predication, "he entered the small gray Coyote as a trickster and a dupe offer the most house," could be paraphrased in Yokuts: gobinhin favorable conditions for the use of these verbs. tew gudew bahlilniw, "he entered the house, the And yet, despite their effectiveness for describ- small one, the gray one." But one will search ing the clownish antics of Coyote, they are not far in a body of Yokuts myths to find any such very frequent even in stories of this type. double use of adjectival terms modifying a noun. There still remains the feeling that the "do" With the exception of demonstratives ("this one, verbs belong to a lunatic fringe of the language. that one") and quantifiers ("one, two, all, Something of the same flavor pervades the many"), even a single modifying term is rarely various sets of reduplicated words in English-- juxtaposed to a noun. Yokuts prefers to make "putt-putt" and "toot-toot," "pitter-patter" and separate sentences of its qualifications. More "tittle-tattle," "piggy-wiggy" and "ducky-wucky." in line with the stTlistic habits of Yokuts would Like stem composition in Yokuts, reduplication be go-binhin tew / ama' ta gudi' / 'ama' ta yow is so exceptional and aberrant in English that pahlikin, "he entered the house. / And that one it strikes the native form-feeling as a piece was a small one. / And that one was also a gray of ingenuous frivolity, proper to childish one." speech and appropriate on an adult level only In the same spirit Yokuts avoids expressing when a frivolous reference is intended. But the subordinate and superordinate relations between values which color a grammatical technique are its predications. It possesses particles indi- relative to the individual patterning of each cating temporal and modal subordination, such as language. To reverse the analogy, reduplication "when" and "if," and suffixes forming subordinate is felt as a thoroughly respectable technique in verbs, but these are syntactic tools that Yokuts Yokuts, just as stem composition in English, as employs only on rare occasions. Its favorite illustrated in "blackbird" or "noteworthy," has device for relating predications to one another nothing of the outlandish character that it is the particle 'ama', that can best be translated possesses in Yokuts. Even onomatopoeia, whose as "and" or "and then," an element that achieves apparently spontaneous and direct symbolism only the loosest and most ambiguous type of co- might be expected to find a universal response, ordination. The great majority of sentences in carries a different stylistic tone in the two a Yokuts text begin with this feeble co-ordinator. languages: in Yokuts it is associated only with Occasionally a tighter cohesion is attained by the eccentric "do" verbs; in English, though it the use of another particle meaning "also, again.' occurs in many of the low-caste reduplicated But the language seldom goes beyond this in its words, it is also found extensively throughout efforts to connect and relate its predications. our vocabulary of image-creating words, such as These items of syntactic behavior reflect the "clink," "hush," "squeak," "squeal," where it general tendency in Yokuts to demand a severe -serves to sharpen the vividness and specificity simplicity of content from its units of expres- of reference. sion. In contrast to English, Yokuts does not Words are convenient but arbitrary units by pack its individual words with a wealth of mean- F eans of which to examine the kinds of notions ing, nor does it compensate for the conceptual that a language expresses and the style of its thinness of its words by an elaborate display of pression. The limits of a word are determined syntactic processes. Notions are sparsely dis- y the morphological factors peculiar to each tributed over a sequence of predications, and the language, not by any notional criteria. Although predications themselves are broken up into inde- Tokuts words, with the notable exception of the pendent, loosely joined sentences. " do" verbs, tend to sketch only the bare and To the English imagination, rooted in its own tBeneralized outlines of a reference, the language habits of expression, the total effect of Yokuts 5possesses syntactic resources for combining words style is anything but stimulating. The mode of xin such a way that its sentences could attain expression undoubtedly appears drab, colorless, 8 ANTIROPOLOGICAL RECORDS monotonous. Instead of a sentence structure follow the labyrinthine twists and turns. Be- that is varied, that presents smooth contours in hind this unevenness of expression there seems passing from one predication to another, the to be a strident and feverish energy, obsessed progression is a series of bumps and jerks; with the need of expressing nuances that could statements are made in the abrupt manner of a best be left to contextual inference. To the telegram. The brevity of the sentences suggests native accustomed to the casual and quiet dig- a cryptic style, but one searches in vain for nity of Yokuts style, English hammers too in- evidences of concentrated expression, for latent sistently upon the sensibilities with its suc- implications, for subtle metaphors playing be- cession of garish images, its interminable neath the surface of overt meanings. The broad- sleight-of-hand tricks with meanings that pass ly generalized notions have a literal reference. through sudden metaphorical changes, its in- But the absence of nicety and richness of ex- satiable taste for onomatopoetic mimicry. The pression in Yokuts is not the symptom of meager language lacks balance and symmetry even in its grammatical resources; it is, rather, the result grammatical system, which is a tangle of sprawl- of wilful selective forces within the language, ing patterns. And English practises no economy for those resources which are the most powerful in exploiting its motley resources; it draws for the creation of meanings and for the de- upon its forms of expression with a prodigal hand velopment of notional complexes in words and in Each of these appraisals is based upon the sentences are employed the most sparingly. use of an irrelevant frame of values. It is no But, by the same token, the stylistic fea- more valid than applying the principles of real- tures of English cannot appeal to the intuitions istic painting to geometric art. Each language of a Yokuts native. To him English must appear is like a particular art form in that it works erratic, lacking in those qualities of restraint with a limited range of materials and pursues and consistency which he finds in his own lan- the stylistic goals that have been and are con- guage. He will see no uniformity in the pattern stantly being discovered in a collective quest. of English sentences: some are short, and some Yokuts is a type of collective expression that are tediously long; some are lucid and immedi- values balance of inner form and restraint in ately comprehensible, and some are so over- the representation of meanings. In spite of the loaded with subordinated and sub-subordinated spurious impression that can hardly be avoided notions, with qualifications and involutions of in an English translation, Yokuts is not a meaning, that the mind is wearied in trying to peculiar and imperfect kind of English. NARRATIVE STYLE It is not that phase of style which concerns This simplicity or directness is not so mark itself with "character building," "plot develop- in the Western Mono myths; they have a tendency ment," "attainment of effects"--so-called ramble. There is a difference between a series "literary style" --which we wish to discuss here. self-contained episodes which may be amalgamated Only an intense intimacy, such as Professor as a composite myth or remain discrete, and the Lowie's with Crow life, language, and narrators,4 episode which depends upon a prior action and in or Dr. Reichard's with the Coeur d'Algne,5 would turn leads to another. Broadly speaking, the permit comment along those lines. Certainly former is Yokuts, the latter Mono, when their neither Newman nor myself knows what may be the tales achieve length. With Yokuts align Lake "literary" goals consciously or unconsciously Miwok and Pomo of the Central California region, sought in the telling of a Yokuts tale. The and with Mono align Achomawi-Atsugewi, Shasta, style we are concerned with is that which shows and Klamath along the eastern highlands. on the face of the stories: what materials are With few exceptions the stories collected ar used in tale construction. myths in the sense which Boas has defined.6 Th The narrative style of Yokuts myths is no are concerned with persons and events of an era less restrained than the grammatical style of before the appearance of man, when birds, animal Yokuts language. One wonders if thought proc- insects, and even plants, were active denizens esses, habituated to precise grammatical forms, this world. There are one or two stories of h conform to an analagous pattern in arranging a beings which are really in the myth category. series of ideas. The simplicity of the myths Such is the tale of the man who followed his wi in Kroeber's collection was borne out by my own to the land of the dead. It explains the natur collection made twenty years later, and corrobo- of the afterworld, why the dead cannot be visit rative testimony is furnished by Newman's group just as other myths explain how land was made o of Dumna and Yauelmani texts. how fire was obtained. The characters have tol 4TeCo nins p 018 6Mythology and Folk-Tale s of~ the Indians of 5The Style of Coeur d'Alegne Mythology. North America, p. 37S. TAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 9 l heir animal predecessors were immortal or relative importance of characters, rather than by easy means. The other story is that plot, is the reflection of social organization leiades, the group of discontented young in the myths which makes Eagle the chief, Dove o rose to the sky. Both stories are his messenger, and Coyote and Cougar influential .d by tribe in accordance with the nar- people.9 In Newman's text material all these tribal affinity. Of tales which are be- persons are referred to as "the great ones." But to record recent historical events, New- again, while holding the characters in place, $ined two, one the narrative of an actual this factor would not prevent the addition of ween several tribal groups (which is not many minor actors were such elaboration desired. d here) and The Gamblers. Gayton re- It is conceivable that the constant retelling 'two, The Boastful Man and A Bear Trans- of certain very popular tales is another phase of o. One of Kroeber's tales, The Man and the Yokuts trend toward simplicity and restraint: appears to have been regarded as an novelty and variety were not sought. Our col- lection is not sufficiently exhaustive to prove t mysterious necessity, whether psychic, this point. gical, or emotional, which makes culture In the native texts there is no tendency to be t, seems more palpably in effect in myth- explicit in referring to characters or to cul- than in other aspects of culture.7 There tural features. If an episode has to do with tle or no ritual usage of myths by Yokuts several characters, the speaker or actor in each *o: out of a world compiled of thousands instance is not always named. The listener is ects, acts, and ideas, the narrator is expected to know who is talking or acting, for it tically free to choose his literary ma- is apparently assumed that he is already familiar a, yet he persistently tells his story ac- with the details of the story. (We have no check to traditional form. This observation on the possibility of a greater specificity in old one, but it can never be overempha- the case of a new story being related to an un- * And it is recalled here because the familiar audience.) Nor are there individual *stic simplicity of Yokuts tales is a case speech styles to identify certain characters. nt. The usual stock-in-trade of North The number of cultural features appearing in 'can Indian narrators--the inexhaustible the myths are few as compared with Basin tales, 1 kill-all arrow, life-token, Symplegades, wherein many material objects are mentioned, or such--were known to the Yokuts and appear in with Pomo myths which recount Coyote's creations L tales. But instead of being used fre- and institutions. In Yokuts and Western Mono tly, as in Pomo or more extremely as in myths are items or incidents which may be under- -west Coast myths, they are used sparingly, stood through the culture, but are not always An one tale, another in another. Now, this self-evident. The most important of these is the be narrative restraint, or it may be con- social pattern, Eagle as chief, Dove and Road ing to tradition, or both. But simplicity Runner as messengers, Owl as doctor. A little intained in spite of the possibility for episode describing an assembly called by Eagle mseence. to decide upon a seed-gathering expedition in- Athough ritualistic pressure did not bear troduces two tales (p. 1; abstract 114); and Yokuts tales, two constraining factors may Eagle's judiciary r8le also appears in Condor noted. The first was the r8le of these myths Steals Falcon's Wife (p. 2). Shamans' mercenary raditional lore, that is, sheer historical practices are exposed (abstracts 89, 93, 108, ormation. The myths are repeated to the 109), and the slamming of their trays upon the as historic fact--this was the way land ground (abstract 108) is their usual method of made, fire was obtained, evil cannibals over- "shooting power." The power of jumping great and so on. The explanatory element is distances, a shaman's ability, is directly men- quent.b This aspect of the myths should tioned in a Western Mono myth (tale 40), and is ssitate adherence to general plot even though inferential in several others (tales 3, 4, 16). ils might be altered or augmented. The sec- Fasting or observing a meat taboo is mentioned -factor, which actually would affect the in various tales, especially in one referring to the Jimson-weed ritual (abstract 131). Ceremoni- 7This "necessity" was manifested individually als such as the annual mourning ceremony, shamans' a Wobonuch man, who, though consistently re- ing to act as an interpreter, always worked contest, snake dance, and bear dance are not men- by while his daughter interpreted for my tioned, although one obscure reference is made to ormant. One day he suddenly threw down his the feather ornaments worn by bear dancers (tale strode menacingly toward the young woman, 14). Falcon's ill-luck at gambling (abstracts tsaid, "If you're going to tell it, you tell 90, 91, 93) is not due to the fact that his wife 8The presence of explanatory elements in hs, however, may not necessarily indicate an 9The integration of mythical and actual social -ological motivation (cf. Waterman, The Ex- forms is discussed in Gayton, Yokuts-Mono Chiefs natory Element in the Folk-Tales of the North and Shamans, pp. 369-371. rican Indians). 10 ANTHROPOLOGICAL RECORDS is betrayed, but to her pregnancy as a conse- house in the early evening and stay till they quence of the betrayal. The "confession feast," were "chased home.?? the ritualistic recounting of an exotic experi- It is apparent, however, that the "animal ence, climaxes the Orpheus tales (abstracts 139- transformation" episode serves as a closing in- 153). cident. While this event is the subject of com- The r8le of parents-in-law as mediators in plete tales, fully developed, it appears in con- domestic quarrels is indicated in the Pleiades tracted form at the end of almost any myth. This tales (tales 15, 33). is true of Yokuts and Western Mono particularly, The great gambling game, particularly for and is somewhat less characteristic of Owens Val- spectacular rivalry, was shinny. Of secondary ley Paiute, Miwok, and Pomo. As tales of more importance, arrow shooting, lance throwing, northerly groups are examined, this ending, de- racing, and the hand-game are mentioned as scribing a group transformation which signified forms of contests. the ending of one era and the beginning of the Hunting adventures and exploits, which are present, gives way to single transformations, frequent in stories from the Basin, are ignored, either of one's self or another. This individual as are almost all mundane occupations. The eat- transformation blends into the Transformer Con- ing of clover and wild onions (tales 14, 15, 33, cept of Plateau-Northwest Coast distribution. 36; abstract 57), and seed gathering (p. 1; ab- Songs are more frequently introduced in Weste stract 114) are spoken of, but rarely. Nono myths than in Yokuts, one trait among many Custom required one to call out when approach- which show the close kin of Mono tales with those ing a house. To draw near unannounced would of the Basin Shoshoneans.10 On the other hand, arouse suspicion (mentioned in an abstracted conversation appears more often as a stylistic text). device in Yokuts myths. The sacred quality of tobacco is brought out The persons participating in the tales are by Falcon's exclusive use of it as food and oc- few, almost exclusively those ?great ones" whose casional references to its usage for accomplish- lineages are important ix actuality: Eagle, Fal- ing some superhuman task (tales 31, 34, 39; ab- con, Cougar, Coyote, Dove, Crow. Eagle is the stract 92). The common sacred talisman, a strand creator, but is seldom an actor; there is never of eagle down, is mentioned (tales 33, 34, 53). a hint that he is anything but wise, just, and Contact with one's supernatural power or guardian powerful. Wolf is the creator or a participant spirit through song is indicated in a few tales in Western Mono and Yauelmani creation tales. (tales 26, 43, 46). Coyote plays a dual role, that of creator or, It is not rewarding to recount further the more often, assistant creator, and that of a dupe incidents of culture in the stories: this r6sum6 Falcon,"i the fighter and gambler, is the only indicates the general nature of the cultural fea- person to be favored with a metaphorical title: tures exhibited. he is often called "The Fearsome One" (tanyitit)l Formalized structure of the tales is not al- ways followed. The most common opening of a Yokuts story is with a statement:"People were iOCf. Sapir, Song Recitative in Paiute Myth- living there" (taw xo'xo"hin mani' yokoAs) or ology. "So-and-so was there" or "So-and-so was going I1The simple form "Falcon" has been used along." Western Mono myths more often refer to throughout as there is doubt in any given in- the time rather than the place, saying,"In olden stance whether it is the prairie falcon or the k Theregrine falcon (duck hawk) which is meant. times" or "Long ago" (manati' co'in) before tak- The Yokuts liVmik is supposed to be the prairie ing up the action. falcon (Falco mexicanus) which is identified Closing phrases are not necessary. A few of with kini', the duck hawk (Falco peregrinus ana- Newman's texts end with "That is the end" or my tum), by the Western Mono. For the foothill own, taken in English, with "And that's all." Yokuts and the Mono mountaineers it is possible But her is o idictionof he tyin up of that the duck bawk is thought of as the hero. But there is no indication of the "tying up" of The two birds are not readily distinguishable: a story reported for some people or a "call for "The Prairie Falcon resembles the Duck Hawk in an early spring." The taboo on summer story- size and actions, though it is not as courageous telling was known but thought of as unimportant, and 'noble' as the latter .... Both Falcons logial onsquece f haitsrater han nest on ledges or in caves of cliffs but the or as a logical consequence of habits rather than Duck Hawk's aerie commonly overlooks water, as a taboo at all. All of Newman's texts were while the Prairie Falcon frequently nests in recorded in the summer. My Michahai informant very arid country" (May, Hawks of North America, said that people naturally told stories in the 107). (See Falcon's Home, abstract 86.) winter evenings, in the summer young people i2The peregrine falcon (duck hawk) "....is, stayed outside and played. According to the same perhaps the most highly specialized and superla- informant, any visitor in a house might tell tively well-developed flying organism on our stories or adventures. Boys and girls would ask planet today, combining in a marvellous degree for them if they dared, or hoped that conversa- ness with massive, warlike strngth aral powrful, tion would evoke such recountings. Adolescent wild, majestic, independent bird, living on the Michahai would go to a well-known storyteller's choicest of clean, carnal food, plucked fresh GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYITHS 11 ociation with Crow is notable. The animal ing of tobacco for supernatural power, and the teristics of these persons are occasionally fastidious eating of a little liver by Cougar's by their actions, as Buzzard's searching child while Coyote's brats glut themselves, re- es or Bottlefly's sniffing inmall direc- flect cultural attitudes as well as describing Falcon's abstention from food, his eat- characteristic animal action.13 CULTURAL POSITION .t mythology, which was aptly character- fire followed upon creation; but this man, blind Kroeber14 in his pioneer work with Yokuts for decades, was exceptionally reflective. For d texts, sets a norm for the mythology all the other stories there is certainly no no- Central California folk-tale area. This tion of a temporal scheme. The "prehistoric" defined by Gayton,15 is somewhat smaller era was thought to have ended with the transfor- Central California area of tales de- mation of the prehumans to animals, yet there is by Kroeber, which he apparently felt no suggestion that the story of the transforma- ed with the Central California culture tion closes a mythologic cycle. On the contrary, conceived by him at that time. That Yo- while the event may be told as a discrete tale, ould set the norm for the central area is it may be appended to any story, as often to that due to the extensive territory which the of the creation itself as any other, without speaking tribes occupied. Nor is it to chronologic reference to any of those interven- tten that the peripheries of the area ing events embodied in other tales. As stated ually within the bounds of the parental above, the transformation to animals incident .stock common to Maidu, Miwok, and Yokuts. really constitutes a literary coda. the northwest, Western Mono to the east, The creation tale of the Yokuts is brief as atulabal to the southeast, possess tran- compared with those of surrounding tribes. Its phases of the Central Californian myth- essence is the earth-diver incident which, while it may occur, is not emphasized elsewhere in the mythology deals with events and adven- west. Equally distinctive is the Eagle creator in the lives of a superhuman as well as who relegates Coyote to a secondary place, yet people who later transformed themselves is not the so-called "high god" postulated for irds and animals. The concept of such a northern California cultures. Neither do the ed people is basic to all western North Yokuts believe in a series of creations and de- Indian mythologic and religious be- structions of the universe. In the words of a even when overshadowed by comparatively Wukchumni, "This is the first and only world-- us theology and ritualism as in the South- there has never been any other." Nor are the For the Yokuts, it is doubtful that their creation of man and the origin of cultural in- were ever ordered in that "system and se- stitutions matters of interest; they are touched which Dixon credited to Maidu mythology.16 upon briefly, if at all, which contrasts with with our supernormal historical sense, Pomo and Maidu on the north and Luiseno and bizarre to deal with the tales in any Diegueno to the south. The chief points made than a pseudochronological order. And I about mankind are: that he was not permitted to any Yokuts, if pushed on the point, would be immortal, his hands were patterned on Lizard's, ht the creation tales should come first, and he was given, by tribal designation, a par- as a matter of logic. The Michahai in- ticular spot on earth, a "native heath." So much t thought that the acquisition of sun and for man and his ways. he air or the surface of the waters, rear- The Death Controversy tale is told by the 'he air or the surface of the waters, rear- Yokuts; the Western Mono add the sequel making s young in the rocks of dangerous mountain claiming all the atmosphere as its do- the originator of death the first sufferer. and fearing neither beast that walks nor Theft of the Sun (Light), known in the north- at flies, it is the very embodiment of ern section of California, was related in full ,rapacity and lonely freedom" (May, Hawks by only one, the Michahai-Waksachi informant. hA.109, quoting G H. Thayer). The Theft of Fire fares better, being known to though "character study" is rarely the all. But again, rather than following the relay of native tales, there is a Miwok myth * f rd, MM:323) which seems to have no other theft formula of northern Californian and Basin than the vivid description of a number variants, a single thief, usually Jack Rabbit, ls. It is superbly done. turns the trick. Eagle arranged for fdeer to be ndian Myths of South Central California, hunted, but by raising an evil smell Coyote 2-194, 195.498. frightened them away, just as he did in Great real Affiliations of California Folktales, Basin stories of the Scattering of Deer. * ~~~~~~~~~~~The more novelistic tales which recount ad- ystem and Sequence in Maidu Mythology, ventures of the animal people focus their interest CHINW OOK SANPOILT AMET tKL LIKITAT NEZ PERCE / 0 O WvS H RA M / .5 TENINO c MOLALA ' CROW c CALAPUYA -_J I 0 ZCOO! 1 + ANNOCK I e ( 9 NORTHERNSHOSHONE1 -TAKELMA SNAKE I KLAMPATH * SHASTA MODOC ACHOMAWI H PA ATSUGEWI - - - - ILAKI YANA IPYOS ~ C' < N.E. IPAVIOTSO MAIDU I GOSIUTE NORTHE N UTE LAKE N, W. . POM0OMIW MA I DU ~ 014."INMIWOK I < C AST0 A CENT.MIWOK WOK S. MIWOK \ WESTERN SHOSHONE L (aO 4. 4| ?, ~ ~ 1 0. '5~t, 'I SAL HAVASUPAI OPI TtIC'ABALCVECHDO 4'KAWAIISU 0 Z"" I. WALAPAI2 .s7'4,t4 -o ,N. YAVA PAI 4~~~ WYDOAVAPAAI LUIEN 0 LUISEGEN 0 KAVELCHADOM COCnOPA Map 1. Tribes of California and adjacent territory. \SOUTHERN SIERRA< A .,,~~~~~~~~4 :~~~~~~ 14 ANTHROPOLOGICAL RECORDS upon Falcon. Falcon's popularity is unquestion- The mythology of the Western Mono, repre- ably strongest among the Yokuts and Western Mono, sented by Gifford's collection from the Northfo yet he is a person of some consequence in Pomo, Mono and Gayton's from the Wobonuch and Waksachi Miwok, Salinan, and Western Mono myths, wherein clearly shows its connection with that of the his role is often at least daring if not unde- Great Basin. Specific connections have been featedly heroic. It must be acknowledged that pointed out for the Northfork by Gifford.17 On the tales of Falcon emanate from people of hill the whole, Northfork mythology is more individu or mountain country. How far he was popular with istic than that of the Wobonuch: many of the No Yokuts of the plains, lakes, and sloughs (Tachi, fork tales have no cognates among their neighbo Telamni, Chunut, Wowol) is a question, for the whether Yokuts, Miwok, or Owens Valley Paiute.18 mythology recorded from these groups is hope- More removed from contact with Yokuts, characte lessly incomplete. With these people it is istically Central Californian features are few, possible that Coyote or some other held a more whereas the Wobonuch and Waksachi while retaini elevated status. their Shoshonean tales and incidents have adopt Typical of Yokuts and also shared wholly or more whole-heartedly those of their Penutian in part by Western Mono, Tiibatulabal, Miwok, and neighbors along with other phases of Yokuts cul- Pomo are these tales: Growing Rock, Pleiades and ture. Taurus Condor Steals Falcon's Wife (Sister, The Western Mono, either Northfork, Wobonuch, Fatherj, Deserted Children, Contest [at shinny] or Waksachi, share the following tales and inci- with the Cannibal, Coyote Steal's Cougar's Child, dents with Yokuts: Earth-diver Creation of Land, and Pursuit of a Dead Wife. The notion that Theft of Fire (single thief), Contest [at shinny Thunder is a pair of twin boys (rather than a with the Cannibal, Growing Rock, ondor Steals thunderbird), and is in some way associated with Falcon's Wife (Sister), Pursuit of a Dead Wife, dogs, is held by these tribal groups, though it and Transformation to Animals. The Transforma- is not always embodied in a tale. tion to Animals is used as a closing incident, A true Coyote trickster cycle seems to be and it is significant that a Wobonuch informant, lacking among Yokuts, Western Mono, and Miwok, when recounting it, callpd several of the animal although for the Yokuts both Newman's and Latta's by their Yokuts names, whereas he had previously collections have augmented the meager group of been speaking pure Shoshonean. Coyote stories. If to the Yokuts, as to us, The Mono-speaking tribes--the Northfork, the these tales seem more humorous than consequential, Wobonuch on the west of the Sierra Nevada, and it may be that neither Kroeber nor I probed deep the Owens Valley and Mono Lake Paiute on the enough to get them. However, they do not bulk east--show close affiliation in the mutual pos- large in recorded collections from Northfork session of certain tales and incidents. These Mono, Miwok, and Salinan, and their comparative are: Hainano and Puikwesh; Coyote and Sun Race; absence from the Central California area may be the tale of a girl who escapes a giant and be- real. comes the mother of men (Walking Skeleton, of t Also absent is the widespread tale of Bear Northfork, The Woman and the Giants, of the Mono and Deer. Lake Paiute, and Thunder Twins, of the Wobonuch) Yokuts and TUbatulabal have Mikiti Kills Bear, and particular variations in the Contest with th their local and far-fetched variant of Old Cannibal. These are shared in part with Moapa Woman's Grandson. Falcon frequently is substi- and Paviotso, though as we should expect, it is tuted for Mikiti; and so unique is it in Yokuts the Eastern Mono who exhibit the closest relatio mythology to have a named character, that I sus- ship with the mythology of the Great Basin. pect the name Mikiti to be some variant or di- The sample of Washo mythology which is on rec- minutive of limik (falcon), although in this ord suggests a fairly close relationship with contention Newman cannot offer support with any Mono as well as with Paviotso mythology. There positive linguistic evidence. is a hint of similarity, an atmosphere which is Yauelmani Yokuts myths, as exemplified by difficult to analyze or define-.-and to do so is Newman's collection, are closely related to those indeed outside the realm of this paper--in commo of the [.batulabal. This is expectable. But in the mythologies emanating from the eastern whether their rather ShoshQnean quality (as mani- highland region of California, from the Mono- fested in such specific details as rock-encased speaking people northward including Washo, Acho- condor, anus adviser, rolling skull) is aborigi- mawi-Atsugewi, and Modoc. But from the Mono nal or the result of later reservation contacts southward, the mythologies of Tabatulabal, cannot be established. The Shoshonean tinge in Kawaiisu, and Serrano lean toward the southern Yauelmani tales is slightly more than would be Basin type which includes Chemehuevi, Walapai, expectable from intertribal relationship of the Havasupai, and Yavapai. two linguistic stocks in olden times, yet so 17 little is known of aboriginal culture and condi- lWtenMono Myths, pp. 303-305. tions in the southern San Joaquin Valley that It is for this reason that only comparable . 1 , . , . . . ~~~~~myths have been abstracted for presentation in whlat would be expectable is largely conjecture. this paper. GAYTON AND NEWMAN: YOKUTS AND W-ESTERN MONO MYTHS 15 b is presentation of Yokuts mythology in re- in that of the Southern Basin and Yumans, the n to that of its neighbors is not intended Yokuts are the focus of a small area with limited ye the impression that this mythology in affiliations. The contrast is particularly acute is segregated from the rest of California when we envisage the sweeping distribution of tales. It is firmly enmeshed in the fabric cognate tales from Plateau, through the Basin, tiguous western mythology by means of com- and into the Southwest, which are absent from :lements and incidents. But in contrast to the Central California mythologic area. .neighbors, who toward the north partici- Supporting data for the generalizations pres- more and more in the mythology of the ent in this section are to be found in the com- horn Plateau and Basin, and toward the south parative notes with the abstracts. PART II. NEW MYTH MATERIAL YOKUTS MYTHS CHUNJT: VALLEY "You will become a chief," said Meadowlark. "You will be able to kill any animal you want. 1.TransfooAnimals19 Now go home. Your grandmother has burned off all 1 Abstrmat 135to her hair and is crying for you. After six days (Abstract 135.) you can tell her all that has happened to you." The boy started off. On his way home he killed The animals were all here together just like a bear. Just before he reached home he arranged sons. Magpie was consulted about what they the dead bear in a lifelike position near his going to do. The little ground owl who grandmother's spring. Then he went to the house. "tikok, tikok" asked what he was going to "Where have you been?" said the old woman. Magpie told the big owl to be Owl, to have "Oh, I've just been hunting around." a, and to live in trees. He told the black- "What did you kill?" ,"You be Blackbird." "Skunk is to be a doc- Just then the little brother came running up and the little one [California Spotted and showed the grandmother a deer lying on the ] is to be one too. Eagle, you are to live ground. The older brother had shot that too. the mountains and you are to be on the money." Then the old woman said she would go to the ie told Coyote to go around in the brush. spring for some water to cook the deermeat. She Coyote] is mean sometimes. took a pottery jar with her.22 When she reached the pool she saw the bear and was so frightened that she rushed back to the 2. The Contest Underground20 house, dropping and breaking the jar in her (Abstract 66.) flight. The oldest brother said there was nothing to be afraid of, so the grandmother went back g ago two littleorphanedboyslivedagain. The same thing happened twice. Then the Long ago two little orphaned boys lived with irgrandmother. She sent them out hunting boy went with her and showed her the hoax. The ~r-meat to make soup. The older boy shot a old woman was very angry to think that she had dowlark, which fell down into a hole in the been tricked, nevertheless she cooked the deer- E n. The boy put his hand in to pull it out, meat. The three had a fine feast. t the bird went farther and farther, always Then the boys went hunting again. They always t beyondreach, untilheboywasdhad good luck. Soon after this their grandmother st beyond reach, until the boy was drawn all de. ThnbtboswtbakoAil[w, underground. His little brother went ded Then both boys went back to Atil [down, e crying and told his grandmo r wt had underground] and lived there. crying and told his grandmother wha ad We h infranwas a litegr h pened. Both the old woman and her grandchild [When the informant was a little girl she jed for six days. liked to run around chasing birds. Her elders In the meantime the brother underground was told her not to do this. As a warning they told aing games with the people there. Meadowlark her this story, with a final reminder--that since many good players whom he matched against she was a girl she was unable to play the arrow- rXons he lured underground. He bet money shooting game and would be sure to lose.] rsons he lured underground. He bet money ads] on his players who were sure to win. game they played was ka'nal.2' While Meadow- 3. Pursuit of a Dead Wife23 i was playing he sang: (Version I.) (Abstract 141.) Where am I? Here I am. But this time the underground players lost A long time ago a good woman died. Her husband d the boy won everything. Meadowlark felt so went to the burying place after she was buried and i that he cried. The little streaks one sees sat by the grave for two days and two nights. On -a meadowlark's eyes are tears; the dark cres- the second night the woman rose up: she shook out ut on his breast is tobacco stain, for Meadow- her hair to clean it of dirt, she looked at the k chewed tobacco all the time. Finally he beads she was wearing. She started off west. Her re the boy a fine bow and arrows and told him man was watching her; he decided to follow. She 'go home. 19 An~~~~~~~~~~~2 anachronism: the same informant posi- From J~osie Alonzo, Chunut, Lemoore, 1927. tively denied a knowledge of pottery-making in ?From Josie Alonzo, Chunut, Lemoore, 1927. old times among the Chunut or other lake-dwelling A man's game: contesting at shooting arrows 23ies brough a hoop attached high up on a tree trunk From Josie Alonzo, Ohunut, Lemoore, 1927. pole. [17] 18 ANTHROPOLOGICAL RECORDS traveled northwest for many days and nights. Fi- died and was buried. Her husband decided to fol- nally she came to an expanse of water. She spoke low her to the next world. She would stay in her to her man: she asked why he was following her, grave two nights and two days before she would and told him he smelled offensively. He told her get up. he wanted to go with her. He had many talismans Her man went to the grave and he said to him- of his supernatural power. self, "I'm going to stay here. I'm going to watc Across the water was a little bridge that you. Where you're going, I'm going." He hollowe bounced up and down. Anybody who fell off it out a little place in the ground and lay down in into the water became a fish. The woman walked it. over the bridge, but the man threw one of his On the second night just before dawn when ob- talismans over, at the same time saying, "I'll jects could scarcely be seen, the woman got up be there." He flew over through the air and and arranged her clothing. She had a bead band picked up his talisman. on her head. She shook out her hair and replaced A man, Tipiknits, was there on the other side. the ornaments. She shook out all her beads. The He told the woman to go up to a certain place to man cried as he watched her. sleep. The poor man was crying and his face was Then she started to walk off; she staggered all dirty from mourning. Tipiknits asked how he just as if she were drunk. She looked all around came; he washed the man's face and sent him to to see which way she should go. She went west, swim; then he gave him a feast. He warned him not and her man followed. She looked back and saw to sleep with his woman when they all came out him but she ignored him. They walked one night to dance the war dance [sic; Ghost Dance form]. and one day before she spoke. The woman told her husband that if she went "What are you doing here? You are alive. You back with him she would come to life, but he can't cross that bridge. You'll fall in and be- was not to have sexual relations with her, or come a great fish," she said. she would turn to wood. They went back across Then they came to the bridge. In the middle the bridge as they had come. There are little of the river is a bird, killdeer, who tries-to invisible birds there that scare people by say- scare those who are crossing by suddenly saying, ing "ka, ka, ka," to make them fall into the "Kat, kat, kat!" If a person loses his balance water. and falls in the water he becomes a fish forever. Tipiknits had told the man to tell of his The woman went on the bridge and crossed safe- adventures six days after he got home. When he ly. The man began to cry again. He had with him arrived he found his parents crying. He hid an eagle-down rope [a talisman of his supernatur himself, because many curious people came around power]. This he threw across and so he skimmed on the rumor of his return. safely over the bridge. After four days he came out. He told his On the other side were his wife and many father to tell no one, but he was discovered. people. They were dancing the round dance [Ghost People gathered to hear him relate his adven- Dance form]. Everyone spoke of the newcomer's tures. unpleasant smell, because he was alive. The A rattlesnake was by the door. When the man chief's messenger went to the chief, [also called went outside the snake bit him and he died. Tipiknits, and told him there was a living man [The informant told this as an historical there. Then he got out tule mats for the man to event. She thought the man was a Telamni, but sit on. Then he called him to eat, and the mes- she did not know his name. She described Tipi- senger's wife came to serve him. knits vaguely as the embodiment of supernatural Inside the chief's house were all kinds of power (tipni), or as having much power; he was foods, ducks and geese, seeds, everything. After "talked to" by shaman and people with super- the man had stopped eating, for he could not natural power; he is not identified with any finish the food which never grew less, Tipiknits animal.] asked him what he was doing there. The man said that he was a Telamni, and that he wanted to be with his wife or else take her back home again. 4. Pursuit of a Dead Wife24 Tipiknits said he did not think that the man (Version II.) (Abstract 140.) could get his wife as he would have to stay awake all night. He told the man that he could not Tipiknits is the land of the dead; it is to- take his wife back if he fell asleep for one in- ward the west or northwest. A big river is stant. there, and over it is a little bridge that moves Thecmng said he was too tired to Join in the up and down while a person is crossing it. I dncn Th messenger put some mats in a littie stpsan dwhn onle get proff. CrSln I. lodge and called the visitor there. The man lay- There was once a man who had a very nice wife. down and watched the dancing; he saw his wife She was skilled in all her household tasks. She there in the circle of people. He was very tired ____________ ~~~~~~but he resisted sleep. Then the chief told the 24 man to go swimming and clean himself up as he was 4From JTosie Alonzo, Chunut, Lemoore, 1929. very dirty from the negligence of mourning. The GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 19 his wife was brought to him. The chief asked not run far from home and be bitten by rattle- her several questions about her husband's iden- snakes.] tity. Then the couple were allowed to go to bed. + They talked and talked until nearly dawn. Then the man fell asleep. When he woke up he had a PALEUYAMI: SOUTHERN FOOTHILLS rotten log of wood in his arms. He got up and went swimming. Then Tipiknits 5 .,sent his messenger to bring the man to break- fast. He said he would give him another chance. (Abstract 9.) He told him to sleep all day until sundown. The man slept until the messenger called him to sup- The world was made from seeds. Wolf shouted per. and the seeds shook. The seeds were the earth. The events of the evening before were repeated. Coyote told Wolf that this was not right, that (Repeated in complete detail by the narrator.] the earth would fall to pieces. So Wolf called .The chief gave the man a final warning that this out again and the seeds tightened up together. was his last chance to recover his wife. If he Then they were going to make hands without failed he would have to wait until he died and fingers. Merely pointing this hand at a creature came there naturally. Then the wife came to would cause it to die. Lizard did not like that. sleep with her husband. She was not eager to He said, "Their hands shall be like mine." He go back with him and discouraged his efforts to made a downward gesture with his hand onto a obtain her. They played and laughed all night rock, then disappeared into a crevice. until just before dawn. Then sleep overcame Then Coyote said he would eat dirt [earth, the man. He awoke with a log in his arms. soil]. He tried it; he ate a piece of a hill. Then he decided to go back; he felt very bad But he didn't like this as he realized the world because of his failure. When he started back would eventually disappear. 11Tipiknits gave him some seeds made up into a little ball.25 He tied this food to his belt ,over one hip. When he came to the bridge he 6. Pursuit of a Dead Wife27 threw his talisman across as before. He didn't (Abstract 146.) ,step on the ground, he just glided along and &reached home the same evening. t When he arrived he pulled back the door and There was once a woman who died. Her husband awakened his parents. He asked them to hide him grieved; he slept on top of her grave. For three tand fix up a bed for him, as he must not let nights he did this. On the third night she rose Kaefple k werefhe h.a be munt six days out of the grave and at once started walking west- *ihad passed. If he told before the sixth day he ward. Her husband followed her. When daylight would die. came she disappeared. At that spot where she Now, people heard this talking during the went from sight he sat down and waited. In the Noight and the next day they came around and evening she was there again, and they went on to- wated to know who had arrived the night before. ge thr. t fist he fthe an moter enid evryting The woman had to wash or rub her face with At first the father and mother denied everything, every disgusting thing they came to--insects, after awhile they told. blood, urine. Her husband did this too. Finally '~Their son overheard them, and knowing that he would die he decided to come out at once and they came to a lot of water. On this side of it tell all so he could join his wife. He told were two sliding rocks which crushed anyone his mother to fix up all the food in the house, caught between them The couple got through for in three days he would assemble all the safely while the path was open. By evening they for in three days he would assemble all the ople and tell what had happened to him. He had reached the edge of the water. Over it there ople amessengerdaroundto tell whap eneryon h. ce extended a bridge. The woman stepped on it and t a messenger around to tell everyone to come crossed, but the man could not. Now, Tipiknits, o eat on that day. When they came they stayed who rules the land of the dead, knew that the man 1 day. After supper the man got up and told wsoe hr,s esn i w agtr u hem all that he had seen and heard in the land was over there, so he sent his two daughters out the dead. to get him. These girls wore dresses made of The next morning as he went out of the house living rattlesnakes. When the man saw these he a rattlesnake bit him. He called to his mother feared thg, they would bite him. Knowing what said, "What did you tell for? Now I am he wasov thking,tey reassured him and guided m!" His mother cut off her hair and mourned. him over the bridge. The man was thirsty, he [This story was told to my informant when she 26From Martha Alto, Paleuyami, Tue River ^s a child by an old Telamni man named Tatsnaiya. Reservation, 1929; Anna Silva, interpreter. bwould tell it to children so that they would All that the informant recalls of a tale told by F--- --- ~~~~~~~~~her Paleuyami uncle. So59pas, a choice food, not seed for plant- 27From Martha Alto, Paleuyami, Tule River u . ~~~~~~~~~~~Reservation, 1929; Anna Silva, interpreter. 20 ANTHROPOLOGICAL RECORDS looked around for a drink. Tipiknits knew his "I'm tired of living over water. I want a litti wish and told his girls to get water for the man. oak tree to grow up here in the middle." This The girls also gave him two little pine nuts. happened. To himself the man said, "This won't fill me up, There were also present five ducks of differ I'm so hungry." But he found there was just as kinds, and a very little one, ku'iku'i. They w much there each time he ate; he gave up. going to get some dirt up from under the water. That night the man's wife was brought to him. Eagle sent Dove after some tobacco which he nee He was told not to sleep. But he did fall to mix with the sand. Eagle said to the smalle asleep. Next day he woke and saw burned sticks duck, "Can you go to the bottom and get some lying all around him. These were dead people. sand?" The next evening his wife came again, and this Duck said he would try. Then Eagle tied a time the man stayed awake all night. The couple string to Duck's foot and the latter dived. He were allowed to start back home together. When stayed down all that day and half the night. e they had nearly reached their home they slept died without striking the bottom. The people together and broke continence. The woman dis- pulled him out and Eagle brought him to conscio appeared. The discouraged man went on. When he ness. He told them that he had not reached the reached home he found his parents were mourning bottom. him as dead. He told about all he had seen. Then the other ducks tried but not one suc- ceeded. Then Eagle called on Turtle to try. He agre WUKCHUNNI: CENTRAL FOOTHILLS He went down and remained under a whole day and whole night. He was nearly dead when he came up He had just managed to scratch the bottom and so 7. Creation of Land28 sand had lodged under his fingernails. The chie (Abstract 5.) [Eagle] got out this sand and rolled it and mix it with the tobacco. He ground them up in a to- There was water everywhere. Everyone had bacco mortar. been drowned except a few people in a high place. Then he took a handful of the mixture and sca Eagle and Cougar both wanted to make the world, tered it to the south, east, north, and last, to but Eagle had more power than Cougar. They the west. As he did so he said. "In twelve day picked out three little ducks. They tied all this water will go down." strings to their legs and told them to dive down This happened. All the birds and animals got to the bottom. They tried to reach bottom but down onto the ground. they were dead when they returned to the surface. Finally these creatures became tired of just Then Turtle had a string tied to his leg and staying around. Eagle and Wolf were bored too. down he went. When he came up he was nearly Eagle asked Dove to call all his people together dead but he had a few grains of earth under his He said, "Go tell the people to come out and fingernails. Dove collected this earth and took listen to what I am going to say." it to Eagle. When Dove went to get Bear, he had to run fr Eagle thename talkeda lo ime to the earth him, for Bear killed every man who came near. and it became this world. Blue Jay and Crested Bear said, "You go. We will have one race, and Jay and Coyote ran all around planting trees. I will catch you." They ran a race to a gap in Soon there were many people. Then Eagle sent the hill. But Dove won and Bear agreed to come Wolf far to the south. He was to stay there, to the meeting. and he was to howl when the world became old and lWhere the animals gathered there was a big fi sick. His howling would cure it. The chief told his people that hereafter they The animals now are all living far to the could live where they wanted. Some liked the east at a place called Metyakao lbig rock]. mountains; they could let the others stay on the plains. 8. Creation of Land; Transformation to Animals29 (Abstract 6.) 9. Theft of Fire30 In the old days there was nothing in this (Version I.) (Abstract 26.) world. It was just full of water. Eagle said, 28From [im Britches, Wukchumni, Dunlap, 1927. Long ago no one knew how to cook or to cure Tale learned when a child from his Wukchumni sickness. The people knew that there was fire father. away off toward the north. But the fire was 29From Joe Pohot, Patwisha, Lemon Cove, 1926. carefully guarded by those who owned it. A fast The informant, who was raised by Wukchumni rela- runner was needed to steal it. No one offered tives, thinks that Patwisha and Wukchuinni be- liefs were the same. At his Patwisha village 30 were people of both tribes, a mixture comparable From Sam Garfield, Wukohumni, Tule River to the Michahai-Waksachi intermingling at Tushao. Reservation, 1926. GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 21 go. At last Road Runner said he would try. The Indians said, "All right, you can have ran and flew a short distance, but it was too those," and threw him some bones. But Coyote for him. Then Jack Rabbit said he would try. didn't like that. ontail wanted to go with him, but Jack Rabbit Said he, "Hurry up, Indians. I'm going hunt- d not let him. ing for myself." Ihe people asked Jack Rabbit how he was going Now Cougar had killed a deer and he went out- utwit those guardians of the fire. He re- side to pile up the bones. He called Coyote. ed, "I am going to make a hailstorm, and I'll Coyote came grumbling. "Is that all I'm going a place to hide the fire in." His friends to live on, just bones? I have a bow and arrow, him that if he could get back to a certain I'm going out in the hills to hunt." they would help him from there on. He went up on the hill. Soon deer came out. Jack Rabbit traveled north. He slipped into Coyote broke wind. Deer said, "What's that?" fire-keepers' camp. He picked up some coals Then they all scattered because of the stench. dropped them in his ears. That is why they They have been wild ever since. scorched now. The guards saw him running Eagle had seen what was going on. He told all with the fire and started after him. Jack the people to gather; he told them what Coyote bit saw them coming: he called up a huge had done. Coyote was angry. "I wish I had killed lstorm. He took the coals from his ears, all the deer," he said. ped them under his tail to keep them alive, sat down in a squirrel hole. When the storm passed he jumped up and ran home. 12. Death Controversy33 coals were divided among the people. Then (Abstract 39.) :wondered how they could travel about with fire. Jack Rabbit told them to get buckeye Eagle said, "We do not want to die." and he told them how to make fire drills. But Coyote said, "No! I do not like that; I was all right, but his friends objected don't like too many people. I won't have any t hey could not always get buckeye wood.t. w k Rabi the tol the about. a ceti ki...nd place to walk or hunt. Let some die. Then we'll Rabbit then sad to savet whenever they get together and have a big time and big feasts. ilte rock; he said to save it whenever they. hite rock striking theserockstogether -t[Informant aside, laughing: Coyote wanted lots dit. By striking these rocks together r pieces of inner bark from the oak, they of bones.] d always make fire. Eagle objected and suggested, "When we get sick we'll go to a spring and put water on our- selves. Then we will always be young." 10. Theft of Fire31 But Coyote had his way. He said, "No, let's * (Version II.) (Abstract 27.) all get old. Let young ones come!" Coyote never had any friends nor helper. Eagle was the chief in the old times, and another oad Runner first got fire. Eagle sent him kind of eagle [bald eagle]. ,r it. When he was returning with it, some- bad chased him. These bad people made a rainstorm, hoping to quench the fire, but 13. Composite: Falcon Contests with Guchun; i.Runner was able to conceal it. That is why Scattering of Deer; Transformation to is here. After that people had fire drills. Animals; Death Controversy; Lizard Hand34 (Abstract 63.) 11. ScAtterin of.) Deer3Eagle, Buzzard, Chicken Hawk, Falcon, and all (Abstract 38.) the birds were on the ground. They had no names Coyote was hangingaroundtheIndian[bird names] then. Far back to the south lived were goi h into l aron big ceebatio. Thm Guchun [an undescribed creature] and Blue Crane. sir t Coyn o you thin yo are g-r T They had a village there with tule houses; there leat meat?" was a sweat house in the center. Guchun and Crane o. I will eat the bones. When the Indians were partners. They gambled at shinny with any- a g timleat Itrun aoue . ndhwt them." one that came; they always won. Then they killed egIndtian cle "Coyote Cthe" and ate their victim. This made the people up t he js yelled , "Io m n coyote!. here angry. Finally Falcon said, "Day after to- t like meat, I eat the bones." morrow I'm going to get those men. They have t like meat, I eat the bones." 1- -1 I 1 -Ikilled all my relatives. I might as well go too." * 1From Mollie Lawrence, Wukchumni, Lemon Cove, 33rmMollie Lawrence, Wukchumni, Lemon Cove, 5 ~~~~~~~~~~~~1925. 28From Mollie Lawrence, Wukchumni, Lemon Cove, 34rmSam Garfield, Wukohumni, Tule River, 5 ~~~~~~~~~~~~1925. 22 ANTHROPOLOGICAL RECORDS He started on the day set. In traveling he Falcon blew and wished the ball to fly far away. came to a deep chasm. He pulled out one of his This happened. Falcon then struck his ball feathers, blew on it, and sailed over to the straight into the hollow tree and won. other side on the feather. He went on toward The judges of the game were Bear, Cougar, and Duck's home. When Duck learned where Falcon was Buffalo [elk].35 They had already built a large going he begged him not to continue south. But fire. They got Crane and threw him into the fire. when Falcon refused to turn back, Duck asked to They threw Guchun in on top. Crane did not die go with him. Falcon said that there was no use but turned blue from the ashes, just as we see in their both being killed, but Duck replied that him today. Guchun was entirely destroyed. there was a place on the route where Falcon - That evening Falcon said to the other birds, could not get across, and that he would need his "Gather up all the bones of my relatives and throw help. They argued for some time, and at last them into the spring." This was done. Falcon they started off together. said that when the morning star came they would They came to a place where hot ashes covered hear the deceased people calling. The next morn- the ground to a depth of six feet; the area ing they heard a lot of talking and calling down stretched out endlessly before them. Falcon at the spring, and saw that their lost relatives made a pair of stone shoes for Duck; he himself had revived. flew over on his feather. Duck walked along The following morning they all started back but his shoes burst from the heat before he was home. It took them three days to make the trip. entirely across. His feet were burned; that is When they arrived they called Eagle, who was the why they are so flat now. Falcon put some kind chief. They asked him what they were to do, they of medicine on them, and the pair continued on were so crowded, all living in one place. Eagle their way. arrived in the evening, he asked, "What's wanted?" Next they came to a huge rattlesnake that lay Falcon replied, "We can't stay here always." extended before them; it seemed to have no end. "What do you want to do?" asked Eagle. Again Falcon flew with his feather. But Duck "We must scatter and each have his own place. put on another pair of shoes and walked and But how are we to manage it?" walked right through the snake. The chief said that things must be done one That night they came to a widow's house; she at a time. First they must arrange for something was a little sharp-shinned hawk. All her rela- to live on, for food. He said, "We must have tives and children were dead; they had been deermeat. One man only must kill deer. There killed by Guchun and Crane. There, too, was a is one man [Deer] here that we can pay to be deer. black mountain hawk [Swainon Hawk?] and his He is quiet and never speaks to anyone." Each partner. They talked all the time until Falcon person there contributed some money until a large told them to keep still. basket was filled with it. Then Eagle asked Dove The next morning Falcon went to Guchun and to take care of the business. He went to Deer told him that he wanted to gamble with him. and told him what the people wanted. Deer sent Crane got a gray ball, and Falcon a black one; Dove back to find out how he was going to be Falcon also had a black shinny stick. Guchun treated after he was killed. The chief said that said that the course would be around the end of he would have to allow himself to be shot as no- the world. There was a hollow pine tree there body could be killed by an accident, and that he which had a hole at the top and another near would be respected: his hide would be used for the bottom. The ball was to be shot into the clothing and his shin bones as awls for making top hole and roll out the bottom. baskets. Deer said he was agreeable, so Eagle Guchun and Crane played together. They got told him to go out into the hills. The next far ahead. Falcon, coming along behind, began morning this quiet man went out and made his to get worried. So he blew, "Whu-u-u-u-u!" and home in a cave. said, "I want his ball to hit a big oak tree so Eagle appointed Cougar and Wild Cat to kill that the oak balls will fall down and cover his deer. Cougar went out to hunt. He saw a deer, shinny ball." It happened as Falcon wished, killed it, and brought it home to his people. He and his opponents wasted so much time looking went out a second time and got another. Coyote for their balls that he was able to get ahead. asked him where he got the deer, but Cougar ig- But almost at once Guchun and Crane caught nored him. He went out a third time and got up with Falcon and passed him. Again Falcon another deer. On the fourth morning Coyote blew and wished, this time that the men's balls sneaked out by himself. He saw several deer would lodge in a hill of sticky substance dancing on a hill. He went up and began dancing [bitumen?]. The men had a difficult time getting with them. The deer could not stand his smell: their balls, and after that, with their balls they scattered like quail. Coyote tried to catch and clubs both sticky, Falcon was able to catch one but could not. Since that time deer have beel up with them. They all reached the goal tree l______ at the same time. Here Guchun gave Falcon thel first chance for his final stroke, but Falcon 35The informant followed the early Spanish l refused to take it. As Guchun took his shot, misnomer (cibola). GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 23 d. The next day Cougar went out to hunt but [Nowadays when a person is sick he eats nothing ld find no deer. He tracked one and killed until he gets a dream.] Someone got sick right by accident. When he returned home he told there: Owl at once doctored him and he got well. people what had happened. They called Coyote Another person got sick, and another kind of asked him what he had done. He told them. doctor tried to cure him. But the patient died. people said, "Oh, well, I guess it's all Word of this was sent to Eagle. He sent back t. We know how to live now.?? a message saying that if they believed in him .The following night a big fire was made. they must make a six-day feast. y called the little gray lizard that lives Then Lizard went down to the plains to take up the plains. Eagle told him to give each his new life. He sent a message to the Indians son present a name, and tell him where and asking if they were satisfied. They reported to live. that they now had all kinds of animals but they Eagle was the first named, and sent back to needed a different kind of hand. They asked high mountains to live. Lizard told him, Lizard to come back. The next day Lizard re- t rabbits and squirrels and anything else turned and said that people would have hands like t you like." his own. Then he returned to the plains, for his Buzzard was next. He was told to eat any- work was finished. ng that was dead after it had lain for three four days. "You will be able to smell it a way off." th fl 14. Falcon Kills Bear and Contests with Guchun36 All their othomerbirds. were named,andtheyflew(Abstract 57.) to their homes. Then Cougar was sent to the mountains. "You 11 be the hardest to find and catch; but you In the old times when the country was first catch deer." made there was a young girl who lived with her "Bear can eat deer [sic] and berries." old grandmother. They had a little grass-thatched Lizard told Dog to go back in the mountains house. The girl said, "Let us get some acorns to live with Bear and Cougar. But Dog refused eat. We can go to the river to work them on the asked for a choice. He said he wanted to rocks, and in the afternoon we can go back there e with human beings, and would be content to to cook." t anything they did not want. The grandmother picked up a basket and said, Then all the animals went off as they were "Let's go fill this." ed until Coyote came up as the last. He The girl wanted something to eat with the Ldly asked for a good name. Now Lizard al- acorns, so she decided to get some clover. She ady had his own name, and said he would live got a burden basket and went out. Her grand- here and eat only insects. So he gave mother called to her. ote the name Coyote. This made Coyote angry "Where are you going now?" ause he wanted to be a bird. He pulled down "To get some clover to eat with the acorns." eral tule houses, stuffed the dry material "All right, go on." to cracks of the rocks where Lizard was liv- The young girl took the basket on her back and and set fire to it. But this did not kill went off. She was pregnant, although she had no cd. Coyote went off. He didn't know where husband. She was naked when she went for the go nor what to eat. Lizard came out of the cloveri. She sat down among the greens. She said sks and told him to live in the hills or on to herself, "I wish someone would come and kill plain, and to eat squirrels or anything else me because I am ashamed. Maybe I can throw the could catch. But Coyote didn't like this baby in the river." She had hardly made the wish ther. He said, "How am I going to travel on when a bear came running toward her, rushed upon plain? Where am I going to run when all the her and killed her. He tore her apart to eat her; ple increase and fill up the valley and the the baby fell from her womb and rolled under a tains?" Coyote at once decided that every- bush with large leaves which completely concealed must die so he would have room enough to it. The bear consumed the mother--cleaned up ivel about. everything, bones and all. Then he went home. Lizard wanted to know what was going to hap- A bird lived in the bush where the baby was. to people after they died. Coyote said Now the old grandmother began to cry when it y would have to be buried. So Coyote kept got dark and her girl did not come home. She arguing until it came about that people died. cried all night and the next morning went out to iThen Gopher, Weasel, and Red Weasel came look for her. Carrying a long stick and crying ng. They said if people were to die there continually she started out at daylight. As she Ft be doctors to cure them when they were sick. went along she heard a whistle. y wondered who was going to be doctor. Eagle The old woman made a reply. She went closer 'consulted. He sent word that Owl should be gdoctor. Then they decided that any person 36ro Mollie Lawrence, Wukohumni, Lemon Cove, Fdreamed of Owl could become a doctor. 1925. 24 ANTHROPOLOGICAL RECORDS to the sound and again heard the whistle. She up on the hill has made deer wild. You go look called to the bird, "Talk, talk! Where are you?" for them and get them. And when you come back I The bird kept on whistling. The grandmother will tell you more." thought it was the girl making the birdcall. She Falcon went out. He saw a few deer on the hill reached the big-leafed bush and began picking and said to himself, "What is that? I will go off all the leaves. The bird flew away. She put back and tell her." He went home and described all the leaves in her burden basket and took them them to Grandmother. The old woman then made him home. a good bow. She made him a bone [sic] arrow point. She put the leaves to soak in a big basket She took them to the boy. filled with water; over the top she laid a small The deer were quiet when Falcon reached them. flat basket. But she did not cease crying. All He selected one with large horns, and killed it. night she cried, "Come now, you my girl." But He ran home to ask his grandmother to come and no one came. At last the morning star appeared. see it. When Grandmother saw the large buck she The basket containing the leaves and water began said, "Oh my, now we have plenty. I will get to shake. Then there was a cry like that of a sinew from the backbone." The old woman prepared woman in labor. The old woman rushed to the and stored the meat. basket and looked in. There she saw a baby Falcon asked more questions. "Where did I come swimming around. It was a boy. The grandmother from? Where is my mother?" was greatly pleased and began to be happy; she His grandmother replied, "Your mother went out danced around and washed the baby. She kept to get clover, and a bear came and killed her. I this up all day. At night she slept with the am like your mother to you." baby close to her. It was Falcon. "Where is that bear now?" In two days the baby was quite large and able "Don't kill him. You leave bears alone,? said to talk. He said, "Grandmother, I am going hunt- the old woman. ing." ? "What is bear like?" "You can't hunt." The grandmother was scorn- "He has red and black feathers on his head. He ful. has big feet. He will kill you. You leave him They went down to the river where the old alone." woman was working on some acorns. The boy took "Then I am going to kill some deer," said Fal- her cap to get some water. She told him to be con. careful not to fall in. He came running back. "That's all I want you to kill," she answered. "There is something down there where you work," "You eat your breakfast now." said he. "No, I'm going right now, but I'll come back "?What did you see?" at once." Falcon went out and started up the He told her he had seen a lot of quail. The hill. Just then a bear came along. The boy ad- grandmother told him to throw acorn meal at them. dressed him. He grabbed a handful of mashed meal and killed "I wish you would come and kill me too. I the quail with it. He picked them all up and don't want to live alone with my grandmother."? took them back. He was very happy. The bear rushed at him. Falcon was so startled "W4hen you get big I will teach you more," that he fell over backward. His feet were in the said the grandmother. air. He put his bow between them and pulled back "Tell me now what I am going to do," Falcon the arrow. It flew into the bear which was lung- begged, but the old woman was silent. Then they ing over him. Then Falcon cut off the bear's ate their supper. head, and dragged it home with a tumpline. He Now the boy was quite big, as if he were about took it down to the river beach and propped it up nine years old. The next day he went out. He there. Then he asked his grandmother to go to th came back. "Grandmother, I see something. river for some water. She saw the bear's head; Come on, and I'll show you." The woman told him she fell down; she screamed for Falcon to come that what he saw was a rabbit and that it was and save her. The boy laughed to himself. The good to eat. old woman picked herself up and went home. Falco "How am I going to kill it?" asked Falcon. then took Grandmother back to the river and showe Grandmother took some willow, and with a her the hoax. But Grandmother was mad. Again twist of her own hair made a bow and some arrows. Falcon showed her the head and said, "I did that She showed the lad how to use them. He asked if just to scare you a little. Are you mad, grand- he should shoot at the head. She said, "No, in mother?" the side, in the head it will not kill him." "Yes! I wish you would go away." So the boy shot the rabbit and took it to his "All right! You tell me of some place where grandmother. She skinned it with an obsidian there is badness [danger] and there I will go to blade; then she cooked it. She said to her boy, see it."l "Kill many, and I will dry them. I will make a Thereupon Grandmother told him of Guchun, a l storehouse, and we will have plenty to eat. man who, after Dlaying and winning at the shinny l Everything good costs money, and I will save game, killed and ate his opponents. When the menl things to show you." Then she added, "Coyote were killed, he took their wives into his house GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 25 singed their heads over his fire.37 Falcon the cannibal and he was anxious to die and end ad to go where they were. his pain. Crow and Falcon argued over their re- o, no," said the grandmother, "that man will spective rights, but Falcon insisted on his prece- you." dence. I don't care. I am going to see that man In the meantime Falcon's grandmother was think- a killed all the people." And off he went. ing of him. Before leaving home the boy had hung con continued south until he reached up a string which would fall when he was killed. 's place. He got there at night. A woman He had told the old woman that if the string had him prowling around and came out to speak not fallen by the day of the game she should come W.m. She warned him to go away; and showed to see him get killed. He told her to sit on a her singed head. She said he would be huge pestle that was lying on a certain rock and d the next day. But to that the boy re- it would carry her to him. Since the string had "All right, I want to die anyway." not yet fallen Grandmother decided to start; she ow Guchun was aware of all that was going took with her a gambling tray and some tobacco. and decided to kill the boy. He went about The game had started. Guchun hit his ball iping himself on the arms and body;3a he and ran off after it. As he went he continually e wind each time he did so. He was extremely broke wind hoping that the stench would kill Fal- He got deermeat and arranged a feast; con. But the latter just laughed at the idea of detail was fixed nicely. He went himself being killed. He shouted, "Gah, gah, gah!" vite Falcon to come to the feast on the Just then Grandmother appeared on the horizon. lowing 'day. She saw her boy and threw him the tobacco, which "You go on back home. I'll come," said Fal- he immediately rubbed all over himself. Guchun Then he called Coyote who came up close was traveling along far ahead. Falcon called im. He whispered that he wanted Coyote to after him, "I don't care how far you go!" ath him the next day and to hide right be- Falcon called to an oak tree just ahead of his him all the time. Coyote agreed. opponent. The tree dropped all its balls so that en they arrived Guchun was dancing about. Guchun's was lost among them. But while Guchun invited Falcon to sit down and the two be- was there losing time he called to Wind to pick *to eat. Each time Falcon tore off another up Falcon's ball and carry it backward. When ion of meat he threw it back over his this happened Guchun got far ahead. Then Falcon der to Coyote. Guchun was busy eating and wished that the ground in front of Guchun would iced nothing. They ate a long time: poor get soft and sticky. The cannibal became mired te was completely stuffed. Guchun was in it; he eructated continually. He called in a sed that his guest had apparently gorged heavy fog so that Falcon could not see where his elf. That night they slept. But Falcon ball was going. But as the fog came in Grand- got up and spent the night bathing in all mother cut and waved it away with her tray. The springs in the locality. When the morning old woman was watching all the time and saw the appeared the woman came out to prepare end of the course where the balls were to enter acorns. Guchun came out filliping his ab- a hole. Guchun was ready to make his final n and asked Falcon to breakfast. They sat stroke. Just as he did so Grandmother thrust her and again with Coyote's aid Falcon dis- tray in front of the hole. The cannibal sat down, of a huge meal.' The cannibal was de- overcome with astonishment. As Falcon's ball ted to think he was going to have such a fat flew toward the hole Grandmother pulled back her tim to eat. basket and used it to guide the ball into place. Now it was time to play shinny. Falcon had Guchun was so frightened that he jumped up and y a poor shinny ball and a crooked stick. ran to his house. He kept crying, "Don't kill hun had a fine set and wanted his opponent me! See my money, baskets, children--take any- se it, but the boy declined, saying he thing you like!" It care at all. Two crows, one a big fellow But Falcon refused everything; he only wanted t lived in the mountains, were to be the to kill Guchun. He told his grandmother to pile es. The big one had had his legs broken by up a lot of wood. Guchun sat down in despair. hn; he was always jumping up into the air All his women ran up to him: they put coals on he could not stand; he was a messenger. his head and jabbed him with their bone awls. He crows called to the men to hurry and start begged them all to stop. Falcon told Dove to go game. The lame crow kept urging Guchun to get everyone to come to see the evil one destroyed. t, for he was to be the next gambler against When the fire was ready it seemed impossible to move Guchun from the spot where he sat. First 37As a mock oI~ a widow's mourning. Bear tried to pull him up by his breechclout but 3As a mock of a widow's mourning. he could not do it. Buzzard said he could pull 38A estre o vugarty, ndiatin a ind him up, but he failed. Then Falcon sent for Cougar lustful anticipation. A similar item occurs an *idCt'oua tukGcuno h boe a Tubatulabal myth: when pursuing Wolf a an butcs n tlstwt i w ad lious Elk-woman constantly scratches her adbtok,ada atwt l w ad ly (C. F. and E. W. Voegelin, TMT). heaved him onto the fire and left him to burn. 26 ANTEROPOLOGICAL RECORDS 15. Pleiades and Taurus39 17. Pursuit of a Dead Wife4' (Abstract 44.) (Version II.) (Abstract 142.) The Pleiades are called Young Women. These There was once a man whose wife had intercour were six young women who constantly ate wild with a dog. Her husband discovered this and onions. Their husbands went out daily to hunt killed her. He went to his parents-in-law and for cougar, but they could catch nothing because told them the reason for his act. He was deeply of the odor they carried with them. They stricken with grief over the whole affair. The scolded their wives. mother-in-law told him that he had done right: One of the girls went to her friends who were that his wife was pregnant and probably would bathing at the river; she suggested that they have had a pup for a baby. all run away. They agreed, so they all went up After the burial the man went to the grave on a hill near by. One of the wives was preg- where he sat until the following dawn. Then he nant. Exhausted, she sat down on a rock and wvent home and drank a little acorn gruel. He re- water flowed from her nose. The others continued turned to the grave to keep watch until his wife until they reached another large rock where they would get up to leave. On the third night all rested. The husbands' mothers, down below, was very quiet. Suddenly he heard a noise like spread out mush on the ground to tempt the girls thunder and felt the ground shake. Three times back, but they were ignored. By some means the this happened. Then the woman appeared sitting girls were able to reach the sky and are there upright in the grave with her hair falling about where we see them. Their husbands followed her shoulders. She shook the dirt out of her them, but they were never able to overtake the hair and brushed herself off. women. We can see them now going along behind. She got up and looked all around. She looked to the west, to the south, to the east, and then to the north and started walking in that direc- 16. Pursuit of a Dead Wife40 tion. Her man ran after her. They continued til (version I.) (Abstract 14-3.) daylight when the woman fell down and turned into a log of rotten wood. The man sat down and, lea A Wukchumni man killed his wife because she ing against the log, he fell asleep. This way of wAs doichumng wrong. Everyody c e bcaus ci ed. traveling and resting continued for three nights. was doing wrong. Everybody came and cried. Then the woman asked her husband why he had come They took the woman's body to a grave and buried with her: he replied that he wanted to go and be ith man did not believe that people rose from with her. She told him that he would have to go The man did not believe that people rose from back for the way was very difficult. But he re- their grave three nights after they were buried, fused to do this and continued. He told this to his mother-in-law. Then he went On the sixth night they reached a bridge which to the grave to watch. He sat down to wait; he s n ae, uth it was swaying andgshain watdtruhuttody*n tw nigts spanned a lake, but it was swaying, and shaking. waitedhe roughout two days and two nights. up and down. The woman again tried to deter her On the third night she came out. The ground husband by telling him if he attempted to cross trembled. Standing up, the woman shook the husbandge telld him ighe tered toross loose earth out of her hair. Then she faced the bridge he would die right there. Moreover, toward the north and walked off. at this the she said, that since he was alive, none of the man spoke to her, he said he was going with her. dead people would like his odor. But in some But she told him not to; she said he could not way they both safely crossed the bridge. with her. The husband continued anyway. When they reached the other side the chief of o . . . that land, Tipiknits, sent two messengers to meet wasoalong tnamow asbigpey brivger across w the woman. The man sat down to watch. His wife was a long narrow slippery bridge. 1If a person told the messengers who he was. They took the fell off this into the water he would become a fish and never reach the other shore. The woman woman off to a new place, and told the man that fished andoeve remac th lter shor. The wa n the chief did not like the way he smelled, that wake crs. hmncaldpn hihe must go home. However, they went to the chief mans of supernatural power and flew over. and learned that they could bring the man in. When they reached the other side they saw all Again they had to cross an unsteady bridge in their dead relatives. Everyone there was danc- order to reach the chief. The man crawled across ing the round dance [Ghost Dance]. They were -. * . ~~~~~~~~~on his hands and knees while a messenger walked having so much fun that the man wanted to die on his head and kees Whie a messenger wle and live thre too. Hereturned hme and die. at his head and feet. When he reached the chief, and live there too. He returnedl home and die:d.*. [The . learned . * this person offered him a little basket of pine TaosHe din mnot lned thi frm hi oui nuts. The man kept eating from it, but it was aosus. He dd not know any name or word foremptied. te land of te dead.] nee emptied. _____________ O~~~~~~~~~utsidle a big fi:re had been started f or the 39Mollie Lawrence, Wukohumni, Lemon Cove, dance. The man was warned not to go down there.- 1925. Tale localized at Hoganiu, where the rocks are to be seen. 4iFro Mary Pohot, Wukchulmni, Lemon Cove, 40From Jim Britches, Wukchumni, Dunlap, 1928. 1926. GAYTON A,ND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 27 e of his evil odor, and besides, his wife KECHAYI: NORTHERN FOOTHILLS not be there to dance until after she had ed. Soon many men and women appeared and 18. Growin Rock42 danced and danced till daylight. The man (Abstract 71.) that all this really took place inside of a hill. Coyote was there. He and Tipiknits to play the hand-game. When Coyote lost, Long ago when Eagle was chief a lot of young rson died, whereas when he won he pulled a people went swimming. Two boys, becoming cold, er off his opponent. Such a feather was got out of the water and lay down on rocks to in the air and it was transformed into a sun themselves. They fell asleep. While the boys slept the pair of rocks began slowly to rise, en Tipiknits sent for the man and told him growing until they were precipitously high. The would stay there three nights he could girls had paid no attention to the boys until his wife back with him. The man agreed. nearly sundown; when ready to go home they looked i night he saw his wife dancing with an- for them. They were startled to see two huge man. The next night he ventured to dance rocks where none had been before. They could not her himself, and all the dead people sniffed find the boys, and went home to tell their parents aid, "Whew!" He danced with her two [sic] what had happened. nights, and on the last he persuaded her to People from the village came down to the water with him. The chief had warned him not to to see the rocks. They all knew that the boys is. As a result his wife ran off. were on top. They did not know what to do. Every- e following morning Tipiknits told him to one wanted to climb up but it was too difficult. ore and that his messengers would take him At last Eagle decided to ask Measuring Worm, who as the bridge. He gave him some pine nuts was famous as a fine climber. So he sent Dove ed up in wildcat skin. As a final warning after him. He and his wife had a little home by old him to tell no one of his adventures; if the edge of the river. Dove took along a sack of id so he would die on the spot. Then the money to pay Measuring Worm. When Measuring Worm ,was escorted across the bridge. He traveled heard the request he said he thought he was too day and one night and found himself at home. old to try, he wasn't as strong as he was when a he reached there he was crying. youth; but he said he?d go and see. So Dove went irst he went to his parents-in-law, who were back with Measuring Worm following. Measuring iced to see him again. When asked where he Worm walked with a stick; as he drew nearer the been he said, "Oh, just off around the moun- assembled people his step grew more infirm and he 2' The old people stopped their crying. leaned harder on his cane. He took a long time ,Pine nuts were all gone, so the old man gave at the rocks: he said they were much too high for son-in-law some food, wrapped him up well, an old man like himself; but he'd try, he'd try. ut him in a dark place in the house. He tied a carrying net around his waist and w for two nights a friend of the man had started up the nearer rock. As he went he con- watching the house and the actions of the tinually sang his own name in a soft rhythmic 1olks. The next night just at supper time undertone, "Honuk-honuk, Honuk-honuk." Everyone eped into the house; then he jerked back watched breathlessly as he slowly crept up step loor. The returned man jumped up and ran by step. [Illustrated with gesture of creeping.] Lnto the dark, followed by his friend who At last he reached the top and found the boys. caught him. He asked him where he'd been: He asked them how they got up there, but they pt teasing. The following evening another were so bewildered, and so exhausted from cold d came, and still others. They all in- and starvation that they could give no answer. d on knowing where he had been. At last The rocks were so far apart that he could not get lan grew so tired of all this that he said from one to the other. So he spread out his net, uld tell all he knew and die. So he went put one boy in it, and climbed down with him. He nto the village and told all the people sang constantly on the way down. Then, in just hing that had happened to him. Then he the same way he got the second boy down from the d dead right there. other rock. The boys' parents and all the people were very grateful. They lavished presents upon the old man. They all brushed him and tried every device to cure his sickness and infirmity. He was the only person that could accomplish this brave under- taking. Then he put all his wealth in his net and went back home to his wife. 42From Ellen Murphy, Kechayi, Friant, 192'9; Emma J~ones, interpreter. 28 ANTHROPOLOGICAL RECORDS As he got nearer home he walked more briskly, Then he reached the surface he was almost dead. and finally threw away his cane. He was not an Hawk picked him up, scraped the sand from under old man at all, but had just pretended to be. his fingernails. This he took to his father. He showed his wife all the presents he had re- God told his son to take the sand and go far ceived, at the same time telling her how he had back toward the east, and as he traveled westward brought the boys down in the net. again to drop one grain of sand at a time. All kinds of animals wanted to bring those Chicken Hawk did this. As the grains were dropped boys down, but Measuring Worm was the only one they grew up into mountains which pushed the wate who could do it. westward to the place it now occupies. The ocean's home used to be where the Sierra Nevada Mountains are standing. 19. Pursuit of a Dead Wife43 Soon everything dried off. Then God made one (Abstract 148.) man and one woman for each tribe and put them where their home is now. At this time brothers A man slept on top of his wife's grave. Then and sisters married each other. God did not like . * ~~~~~~~this so he made a road so that the tribes could she arose from it he, followed her, although she trae aout and marry ao eac othetr.ben be- d to sd h b T w t d travel about and marry amon each other. Men be- tried to send him back. They went to the land gan to walk on this road. Informant says this of dead people, and then they came back. They is the county road; it belongs to God.] When lived in their house just as before, but they they first met each other they'd ask each other had been warned not to have sexual intercourse. who they were and where they were going. They But they did. The woman disappeared: the man died right then and there. were all friendly, asked one another to visit, died right then and there. . an inetia arig eutd Both ,these people were Chukchansi, but their and intertribal marriage resulted. Boths thavesbeen peoplewergottenChukchans.bu Then God dropped acorns, manzanita, and all seeds that were needed. In the spring the salmon came; they were dried and taken home; people went all the way down to Firebaugh to get them. DUMhNA: NORTHERN FOOTHILLS The Indians moved about to gather acorns. Every- thing was free. It was just the same in the 20. Creation of Land"4 Sacramento Valley. (Abstract 1.) In old times water covered all this earth. 21b. th ct 24.) (We can see by the gulches how water was here at the spot where we are sitting.) Chicken Hawk [Yayil, one of the falcons] was God's son. The first people did not have fire. Some Every morning he would go around looking for the children playing about struck some rocks together. earth. First God made four ducks, two large, This produced sparks which fell on some inner ba and two somewhat smaller. He didn't like these of oak, igniting it and accidentally producing as they were quite useless, just floating around fire. The chief called everyone to come. Each on the water all the time. The ducks, however, person brought a stick and took away a torch of kept diving down under the water to try to find fire. That winter it began to rain and soon the the bottom. God thought it was time they all fires were extinguished. No one knew how to make had some earth to live on; he asked Chicken fire. Many people grew cold and died. Hawk to take care of the matter. Two men kept looking off toward the east: they Chicken Hawk asked the ducks what they were could see fire there. They called, "There! The doing. They told him they were trying to touch Fire!" Each night they did this until Eagle, the bottom. Hawk told them to continue trying, for chief, became interested and decided to investi- if they could get some earth they could make the gate.. The men assured him that not only was fire world. The two larger ducks tried again and there, but that Wainus (a cannibal) was the owner came up exhausted. Then the larger of the Eagle then wanted a swift runner to go after it. smallest pair went down; he failed though he First he called Cougar. was nearly unconscious when he returned. Final- Cougar went. Finding Wainus asleep he grabbed ly the very smallest black one went down. He a burning stick and dashed off. Soon Wainus woke went down, down, down; he thought he'd drown. up and saw that his fire was gone. He gave chase He reached the bottom and seized the earth with and overtook Cougar halfway home. Wainus seized both his hands. As he came up the rush of pass- the fire and took it back to his place. ing water washed all the sand out of his fists. The chief then sent Coyote after fire. His experience was exactly like that of Cougar. Then 43From Ellen Murphy, Kechayi, Friant, 1929; ______ Emma Jones, interpreter. 44From Bill Wilson, Dumna, Friant, 1929. 45From Bill Wilson, Dumna, Friant, 1929. GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 29 ral other persons were sent but they all anyway. The group of stars representing the hus- led. Finally Eagle decided to try Jack Rabbit. bands is called Young Men. :When Jack Rabbit arrived, Wainus was asleep. k Rabbit seized several coals, instead of a brand, and hid them about his person: in his 25. Pursuit of a Dead Wife48 a, in his paws, and in his anus. All those (Abstract 147.) s are black on a jack rabbit. Then he al- t flew off. Wainus woke up and ran after fire. Jack Rabbit was nearly home when he A Dumna man married a woman. Soon afterward vertaken. Wainus threw him down and she died. The man had heard that people rose af- ched him; he took the coals from the rabbit's ter three days and went to "the Father," so on andears,and rolled hm or to f ind mthe night after his wife's burial he went to the a and ears, and rolled him over to find more. Jack Rabbit clamped his tail down firmly and grave. He lay down beside it and covered himself d the little coal that was under it. Wainus up to his chin with earth. He stayed there for back home. three days. On the evening of the third day his Mhen Jack Rabbit reached his people the coal wife rose up from the ground. She cleaned off still live.They put it on some oak bark all the earth that was sticking to her. She saw sIbll alive,y hard. A firestarted Againher husband. He too got up and shook himself. blew very hard. A fire started. Again Then she said she was going, and he announced that e called all his people together and gave he would follow her. The woman laughed at him: an some fire. Then he wanted to know what h should doi . The the fired to keep it f she told him he could not go there, that there slost a in h thred ptting iti dffer- were three difficult barriers to pass. 'She lostaa te Hes all over pth hi ls.n Bufoer started to walk in the direction of the sunset, kinds . , all . t hl . and her man went too. do. Finally he tried the buckeye, which They went a long distance. There, confronting t it. He had fire put in buckeye trees all them was a huge, precipitous rock rising from a r the world, and in some kind of rock. bottomless chasm. An insecure little trail with but one or two footholds was the only means of 2Theft of the Su passage. The woman spoke; she told her husband to go back as she did not want him to fall off there. She went on across but when she saw he The Theft of the Sun myth was unknown to the was coming anyway, she waited. He had much super- ormant, Bill Wilson. He said that the sun natural power; he crossed safely. s here from the earliest times, even when the Next they came to a bridge; it was very dark. lrd was covered with water. The woman crossed and called back a warning that it was too difficult for her man to attempt. But again he crossed by his power. 23. Thunder Twins They went on until they reached another bridge. This was very narrow with but room for one foot, The str fteTudrTiswsuand it jerked back and forth continually. It was . * * . T n still very dark. The woman crossed first; again o the informant, Bill Wilson. He said thunder she warned her husband, yet waited for him, as S made by a large dog who is very powerful. he joined her without mishap. can smash rocks and trees; he causes heavy Now they came to a solid wall with a door in ins. When one wants rain to stop one hits a it. God's son was there watching the dead people og to make it howl. The celestial dog hears th up theroad. T he do ad key, 46 as they came up the road. The door had no key, s relative and stops the rain. it was solid, but the couple passed 'through it without difficulty. 24. Pleiades and Taurus'7 On the other side they found all the people (Abstract 46.) who had died; they came up to greet the woman. God called them. He asked the man what he was doing there, and the man explained that he wanted There were six young women. Each had a to have his wife. God asked if he would recog- usband. The girls did not want to stay down nize his wife when the dead assembled that night re and die, for it was very cold. No one had to dance. Then he told the visitor to sit down y fire. They went off to the sky. When the and wait until the dancing commenced. He further n came home and looked for them, they saw them told him that if he did not remain awake, or if 'pin the sky. They followed them. Soon after- he failed to recognize his woman he would lose d fire was regained but they stayed up there 'her entirely. . rr-- ~~~~~~~~~~The man did as God told him. Soon all the 4See end of tale 51. dead came out to dance. The man saw his woman; t 7Bill Wil son, Dumna, Friant, 1929 . See het f Fire, tale 21. 48From Bill Wilson, Dumna, Friant, 1929. 30 ANTEROPOLOGICAL RECORDS he pointed her out. It was necessary that he younger brother had the habit of traveling around watch her continually, for the dead disappeared all over the country at night. No matter how far at dawn. He nearly fell over he was in such his destination, he always reached it before dawn need of sleep, but his supernatural power kept He went out every night after it was dark. him awake. When daybreak came his wife was the One night he had gone about five miles when he last to leave, and instead of going out with met two men on the trail. They stood on each sid the rest she came over to her husband. God of the path and one carried some kind of light asked her if this was her husband: she affirmed that shone brightly all around. The youth did it. Then God told the man that he might take not know who these men were nor where they had his wife back home, but that he must not have come from. They accosted him and told him that intercourse with her for three nights. On the his father [God] did not want him to travel about fourth night he should make a ceremony at which as he did, that he might fall down and kill him- he should tell all the people what had happened self, in short, that his was a dangerous habit. to him on this journey. God said if he were in The young man listened to them, but as he wanted doubt about any part of the procedure he should to go after some greens that grew on the plains ask his wife. Then the couple went home the just at the edge of the foothills, he decided to same way they had come. continue that night and return home by day. When they reached home they found their fami- As he approached the plains he heard a dawn lies mourning for them. They lay down for the bird sing. He could not believe his ears, for night outside the man's family's house. Their heretofore he had always reached his destination relatives heard them talking. In the morning before daybreak. Soon two birds sang, then thre the man's mother cooked breakfast; his sister then all the birds were singing. The man turned came out and told him to come in and eat. The toward the east, and over the mountains he saw a man asked his wife if she were going to get up. faint streak of light. He was frightened for he Then the sister saw the dead woman; she ran was but half through his journey; he rebuked him down to tell the woman's parents. Then the man self for not heeding the messengers. He sat do went inside his home. He washed his parents' and began to cry for he was lost. It was day- faces and told them his wife was outside. They light now: all the birds were singing and flying ran out to see her, and she laughed so they would about. Terrified, the youth began to sing while know she was alive. Then they had breakfast. he was crying; he sang: Briefly the man recounted his adventures. He Daylight. [Repeated six times.] said that he was going to remain inside for Dawn birds fly around me. three days; that on the fourth day he would hold In the west I am lost. a ceremony which he wanted everyone to attend. Soon neighbors heard of the woman's return. He stayed there all day and all night. The They went down to see her and she laughed with next day he found his way home. That night he them all. became ill. He called in all his relatives and On the second night the man insisted on hav- friends. He told them all that had happened to ing intercourse with his wife. She protested, him. Repeated entirely in first person by the pointing out that there was but a short time to informant. He told them that he was going to wait, and reminding him of God's instructions. die at dawn, and that as he went down the road50 They argued all night. At daybreak she capitu- he would see those who lived by it. He wanted lated, and immediately she disappeared. The men to dance to find out what was going to happen to died on the spot and vanished too. him after he died. His grandfather, uncle, and (Now they are both up in heaven, although father chided him for not minding his father this happened long, long, ago. That man had a [God] who had sent these men with the light to great deal of power. If he were pursued he was warn him. able to disappear into a tree, or the ground, The youth was now too weak to dance, though or a hillside. His name is not known now. He he still wished to. He was able to sing: had a younger brother with much power too, vwho was able to travel all over the country at Where do I go? [Repeated six times.] night.) I go up. I return home. Then he knew that he was going above to 26. The Man Who Traveled at Night49 heaven [sic]. It was dawn. He died. (Abstract 154. 9 From Bill Wilson, Dumna, Friant, 1929. This tale?concernsAthe younger brother of the road made by God, mentioned previously ThlStal cocers te yonge brthe ofthe and also embodied in a rambling narration, not man who made a trip to the land of the dead. included here, which was an unintelligible mix- Both these men had much supernatural power. The ture of Jesus, Mexicans, and watermelons. GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 31 YOKUTS-WESTERN MONO MYTHS MICHAHAI-WAKSACHI: CENTRAL HILLS The animals who were playing kept the sun hid- den somewhere inside. Chicken Hawk and Wild Goose 27.CreationofMountains51 were among those animals. Now those people had 27.bCe a ctin of )the sun hung up on a hook in a house. They had (Abstract 19.)fieto -; * ~~~~~~~~~~fire too. Eagle replied, "Those are bad people; you Flcon and Crow were friends. They flew away can't get it, uncle." toward the northwest. All was flat here. "I have lots of talismans. I'm not afraid of was nothing but water, and all under it them," said Coyote. level. The two friends wanted some land. Eagle, "How could you get in there?" on directed what they should do. They sepa- Coyote said, "I will be a cut-down green log in , Crow flying along southward, Falcon to- the woodpile. When the wood is burned out they the west. They were to meet in the south will come and get me and put me on the fire. I the edge of the world. They were each carry- will be green and therefore will not burn. You handfuls of earth, and as they flew along come with me." 9r deposited some grains of dirt and told Eagle was sure he would be killed but agreed to to become hills. There were gold and sil- Po. They put on their buckskin moccasins and went. in the hills, and oil in those to the west. When they reached the place where the people were y were not to look at their handiwork until they found they had two fires and were playing m net again. the pitching-poles game. Coyote had a long elder- They each did as Falcon directed, and met wood pole for Eagle. When Coyote, as a log, was in in the south. Then they told each other on the fire Eagle was to pitch his pole into the look at what they had done. two fires and scatter them, while Coyote, being "Wy didn't you put up bigger hills?" Crow near the sun, was to reach up and grab it. ed Falcon. Then Coyote changed himself into a log and "You had more dirt than I." someone came out to get firewood. When Coyote "Well, that's all right," said Crow, "I'm was laid on the fire Eagle was ready. He pitched t saying that." his pole into the fires, scattering them all over the place, then he rushed off. Coyote jerked down the sun and ran off after him. All was dark 28. Theft of the Sun52 behind them. The people were all on fire and (Abstract 22.) were trying to put it out. Then they saw that the sun was missing. They all started in pursuit. Eagle wastheirstmanhere,hewasce. By this time Eagle had reached home and was sit- Ead a home up here in the rocks. Coyote was ting down resting. He could see Coyote coming had ; he upver in thero . Co terwasealong with the people after him. Coyote had a ans. toyo; e lved out vso h tard ath lot of talismans, which he kept using and throw- ing away as they wore out. He got to Eagle's Coyote, standing on top of the rocks,"I house safely. The pursuers turned and went back t .rt to getin,nephew [mother's brother's son]." home. Coyote at once began to boast of what he . hei in, E e's ose . had done and asked Eagle if he were not very he iS in Eagle's house. clvr.agecmlmetdhm "How did you get in?" said Eagle. clever. Eagle complmented him. "I came down the opening in the roof." Coyote Then daylight came and it was time for break- " I came down the opening in the roof." Coyote, - of supernatural power. "Nephew, I came fast. Po'lo'wa seed was all that Eagle ate. E o ts . t Coyote said that was all right, he would eat any- ie t ll you that therani he blaee thing. Eagle had a little basket in which he aying all the time out there in one place." mixed the seeds with some water. He ate a little first, then offered the rest to Coyote, who ate From Sam Osborn, Michahai, Ash Springs, it all up. Then Coyote said, "What do you want me 27. The tales from this informant are given to do now?" special category--Michahai-Waksachi--for Then Eagle said, "If you can do this--but you ple of both Yokuts and Western Mono speech must tell me if you can't--I want you to go 'way blood lived at the native village of Tushao off east with the sun and hang it up there at Springs). The chief was a Waksachi; his enger, the informant's father, was Michahai. Watsat aocao pa an nim (forked or jointed place; evillagers were bilingual. A situation such the horizon) where the world meets. This is the this was not uncommon along the line of juno- only place it can be, at any place else it will onof the Shoshonean and Penutian linguistic burn us. Don't put it any nearer." r ' ~~~~~~~~~~~~"All right!" said Coyote. 526From Sam Osborn, Michahai, Ash Springs, 1927. Eagle said, "I'll be sitting here to see how 32 ANTHROPOLOGICAL RECORDS it feels when the sun comes up. Do not put it why he didn't get burned. But he was blackened any lower." by the charcoal, and has been so ever since. Coyote went off with the sun, but he got [Bat is not known to this informant as a to- tired and hung it low down, not where it be- temic animal, but he is a powerful dream helper. longed. Some people say Road Runner tried to get fire, Eagle went out and sat down to see how the but he was not smart enough.] temperature was. He didn't like it for it was much too hot. Coyote came back. Eagle told him to go back and fix the sun properly as soon as 30. Creation of Man; Transformation to Animals" he had something to eat. Eagle again prepared (Abstract 137.) the seed. He ate a little first; Coyote ate the rest as fast as he could. Then he rushed back and moved the sun up to the right place in Sun and Fire were already established. Eag the crack. Eagle went out and sat down again. ghered -aln He liked it this time. Coyote returned, and the he ,h,ad to say. I two went into the house to talk over the improve- ther e are going to be h insere ind . .. . . . . . ~~~~~this world. We are going to be different kinds ments that the sun made. Coyote boasted of what o a fin ceefelwhwa. of people; we will put one man and one woman in. a fine cleer fellohewas.each place. Now these people will die and be burned, their bones will be put in a spring, t 29. Theft of Fire53 they will all rise up on the second dawn and c (Abstrfct 33.) toward us talking. But after one rebirth they.. will never become alive again." The animals all agreed to this. They said The same people that had the sun had fire they didn't die anyway, so they wouldn't lose too. They were bad people; they were called anything by this arrangement. hewatsi; they would kill anybody on sight. "Now," said Eagle, "we have to be different There were other people up here at the place kinds of people. We will give them names and where Eagle lived. Bat, who had little tiny tell them where to live. There will be one eyes, saw fire. He said, "I see fire." But couple for each kind of tribe." people paid no attention to him. Then Bat again Then he named over every kind of people and said he saw fire away up to the north. The mentioned their home locality--Michahai, Waksac people who had it were throwing it up into the Wukchumni, Choinimni--all. He was just tellin air and playing with it. And again Bat was just how it was going to be. Coyote spoke up and laughed at because his eyes were so small. Bat it was all right, and all the others agreed. continued to argue. At last all his friends Then all the birds came and asked what they we began talking about the need for fire and com- going to be. Eagle said it would take a long plaining that they didn't have any. They told time to get this all done; they would all have Bat that if he saw fire he could go and get it to sit up and wait. Coyote told his nephew to for them. Bat said he didn't think he could be sure to leave no one out. Eagle thought it, get it from those bad folks. But everybody in- over and saw that no one was left out. Then h sisted that he try. Bat said he'd certainly be named a pair for each tribe of people and gave killed, and anyway, how could he carry those them a place. The remaining animals wanted to' burning coals? His friends told him to go know what was going to become of them. Eagle ahead, that he had much supernatural power, said that they would have to be birds and ani- that they knew he would be successful. mals and would have to fly off as he called t So Bat went off by himself. None of the out.- Then he named each variety, telling them Hewatsi up north saw Bat coming, they were so where they were to live and what they were to busy playing, playing with their fire. As they do. threw it up in the air Bat caught a piece and "Dove, you are to be messenger, you are to thrust it in his anus. Just then someone no- help chiefs and doctors when there are ceremo ticed him, and he rushed off. They pursued him. "Eagle [sic], you are to help doctors like But Bat had so many talismans that the Hewatsi chiefs do, paint them up and put on their hat. gave up the chase. "Owl, any man that wants to be a doctor hae Bat flew on until he reached home. The coal follow you; he has to go out in the night. E was nearly out by this time. His friends had can't be a doctor until the middle of his life some tinder ready: they put the bit of coal on He will call for you. You will live in hollo it, and it burst into flames. They all con- trees anywhere. You will eat squirrels, wood- gratulated Bat on his success. Then they di- rats, and cottontails, but you will go out o vided the fire so everyone might have some. at night." Bat's clothes are of rubber [sic], that's When Eagle had given his directions to all,. 53From Sam Osborn, Miichahai, Ash Springs, 1927. 54From Sam Osborn, Michahal, Ash Springs, GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 33 said, "Now, we can't stay here. We have to Falcon realized that this was something super- off, just as I've been telling you, and be natural. He kept wondering how he could get it. irds and animals." He went off visiting again, but all the time he .-They all agreed and said that human people kept thinking of the tobacco he had seen. uld use them just as they wished to. Eagle The next morning he went out and hid again. in said that the time had come to go, for Again Tobacco and Pulchina hopped up out of the e rest to go on and he and Coyote would fol- water, whistled past Falcon and settled down in ow. So they all walked or flew off except the sunshine for the day. Falcon had with him le, Coyote, and Dog. Coyote wanted to know a fine strong carrying net. He stretched this t he should be. He wanted to be Eagle and out between two willow trees at the water's edge, y off, too. Eagle rebuked him. He told him across Tobacco's path. In the evening Tobacco o be Coyote, and that Dog would be his friend, came along whistling and hopped right into the hat they would run together. He told Dog that net. He struggled about, and the water flew all he didn't like Coyote he could go and live around. Falcon shouted to the net, "Hold him, rth the people. Then Eagle said, "I'll be younger brother." And to Tobacco he said, "I've le ," and he flew away. got you now. Tell me what you are good for." Then Coyote said, "Friend, what shall we do?" "Yes," answered Tobacco, "I'm good for eating ,'We can do nothing," Dog replied, "but if we at a celebration, or at any time to make you ye to run around I'll go with you. We will dream any kind of dream. One thing: anyone can hunting and whichever one of us catches smoke me, anyone, I'll help him. Cane [pipe] is omething first, that we will both eat." to use with me." Coyote said he would do the hunting and that So Falcon put him out in the sun. Then he e would divide up the catch, but that Dog replaced the net and caught Pulchina in the same jhould go along behind. Dog followed a long way. Pulchina struggled, and the water flew all wy behind as they went off. Coyote found a around. [ot of squirrels; he killed and ate them. Dog "Hold him, younger brother," shouted Falcon, came up and asked Coyote why he didn't give him "I've got you now." Then he untied the net and some. Coyote explained that he was hungry and dragged out Pulchina. ouldn't wait. He said he'd give Dog the next "Who are you and what are you good for?" said he. same he caught. But again Coyote ate what he "My name is Pulchina. If you want to make killed. Dog then complained that he was hungry anything, water, rocks, or anything, break a lit- d said he would leave Coyote. Coyote claimed tle piece of me off between your teeth, blow it be would be lonely and promised to give Dog his out and make the wish. Your wish will come true share. But Dog declined this offer, he told right then. Or you can get anything out of your oyote he could get all the bones he wanted way by doing the same thing." from the people's hunting. Dog then started Falcon said to Tobacco and Pulchina, "You be- off for a village. The people saw him coming. long to me. I'm hunting all the time for any- ey came out to welcome him and gave him some thing I can catch." eeat. Tobacco and Pulchina were very agreeable and replied, "You have supernatural power; no one else could have caught us." 31. Falcon's Home55 Then Falcon went visiting again over toward (Abstract 86.) Patchkiatwi (Big Meadows). He wanted to try Pulchina. He did as he had been told. He bit Falcon had been visitingamongpeoff a piece of Pulchina, blew it out, and wished Falcon had been visiting among people, and... ldecided that he should have a home. He went to for a big lake with tules in it. He soon came to a lake filled with nice tules. He was pleased place about fifteen miles east of Baldy Moun- with Pulchina. He went about fifteen miles more tain. There was no tobacco anywhere about at and decided to try it again. He said, 'I want that time, though everybody wanted to smoke and . . . H tept looking for it. Falcon went west tilll he myhm hstm. H ihdfrabgrc t looking for it. Falcon went west till he that he could enter, and that it should have a Name to a large expanse Of water. While he was . there h saw Tobac oe up out ofite water river near by. Soon a huge rock rose up with d go hpn hopping hom ppin ao til hater water flowing so close to its base that there go hopping, hopping, hopping along till he was no room for any earth. Falcon wanted to go quite close to Falcon who was hiding. A through that rock so he bit Pulchina again and econd piece of tobacco in the form of pulchina flew through the rock like a bullet. This left xt came out of the water and followed Tobacco. a ^ . . . * ~~~~~~~~a round hole behind, which one may see there to- ey stayed in the sun until evening. Falcon day. "Anyone coming to this rock when it is tche all day.theng oac wnd Peulchina cloudy must give me a token before he passes opin an whsln as theywent, reure to over it. If he does not he will be sick at once," ~the same place in the water from which they rose. said Falcon. 55 ~~~~~~~~~~~Then he went off visiting again, but he called From Sam Osborn, Michahai, Ash Springs, 1928. this his home. 34 ANTHROPOLOGICAL RECORDS (When the Eastern Mono come over here to Falcon had a foxskin quiver. This was his trade they always leave a talisman on a small talisman. He did not want to let Berdache go rock at the base of Falcon's house. They leave until he had brought his friends to life. He another when they make the return trip. Every- took a deer arrow out of the quiver and holding one must do this; no one is exempt. This rock a foot in his left hand struck it sharply with is on the King's River trade route. A doctor the arrow. It came to life and its owner stood who made the trip over to Mono Lake and back before him. He did this to everyone. Some of told me [inf.] this. He left a talisman there., them said, "I went to sleep." The place is called Limik's home, limiki'ti in "No," Falcon answered, "I'll explain to you Michahai, kini'wanabi, in Waksachi. Falcon very soon." called it yakawi ti'i nim, "my rock home.") Then they all were returned to life and stood around. Finally Falcon called Road Runner, Dove, and Crow to come to the rock and look at Berdache 32. Falcon Captures the Cannibal Berdache56 He told them what had happened and warned them (Abstract 64.) not to go too close. They asked Falcon, the chief, what he was going to do. He told the trio to go fetch wood, to pile it up under this man Berdache was a cannibal. He went around ty- . ing men up and cooking them. His talismans of . b . . l~~~~~ng a pile of wood as high as he could reach wit; supernatural power were a winnowing tray and a i a p his victims and killed his feet. Then Dove made some fire with a buck- pestle. He threw them at his victims and killed them. eye hand drill. Berdache began to shout, asking to be free, offering all kinds of money and Falcon and his younger brother, Chicken Hawk, bribes. Falcon refused and burned him up until were living at Limikitri (falcon home). This was before the world was made.57 The two hawks the ashes were completely cold. was before the world wasmade. n (The rock where this occurred is to be seen were'traveling far west in the valley and wanted were traveling far west in the valley and wabut I [inf.] don't know the exact location. The to get home. Berdache saw them; he threw his smoke stains show through a big crack in the tray at Hawk and killed him. He cut off one of rocks. Every kind of bird lives there. In lit- his legs and stuck it in his belt. Falcon was ^ 1 1 * ,, t ^ ttle cracks in the rocks are rows of flowers that going toward home as fast as he could, but he Hummingbird has stuck there. Falcon spoke in was still about twenty miles away. Berdache said, "I don't care where you go; I'll kill you." the Wobonuch language, Berdache in Tachi.) He kept throwing his tray and pestle at Falcon, but they just grazed him and took off a few 58 feathers. Falcon was nearing home. He said, 33. Pleiades and Taurus "My rock home, you open up so I can go through, (Abstract 49.) then close up on this man behind me." It hap- pened just that way. Berdache got caught be- The Waksachi version of this tale is localize tween the rocks. at Koiwuniu, a large rock on a hill above Adam's Berdache called out, "My friend, let me go. Flat. Now among the Waksachi who were living at I'll be your friend." a village in the flat were seven young wives and "Give me all my friends' feet and I'll let their husbands. One of these women was smaller you go." than the others; another one had a child. These "How much money will you take to let me go?" women were homosexual and daily went off togethe said Berdache. to picnic on Koiwuniu, while their husbands were "No, I don't care for money. I want my out hunting. It was spring; clover and wild friends. Then I'll let you go and we'll all be onion were beginning to grow. The young women friends together." did not know how to avoid their husbands who wer Berdache conceded to this. Falcon went close not attractive to them. When it came time to go so Berdache could hand the bones up to him. home they rubbed wild onion on their mouths. Berdache kept telling Falcon to come a little That night when they went to bed all the husband closer, hoping that he could catch him unaware. were repulsed by the odor and told their wives t But Falcon came no closer; he made Berdache turn over the other way or go to sleep elsewhere stretch as far as he could. Falcon knew how The girls pretended indignation and the next day many legs there should be: Berdache was keeping went to their parents' homes. But they were at one back. This was Hawk. once sent back to their men, being told to go "I haven't got him," said Berdache. and eat with them. They went home and fed their "I can't let you go unless you give me ty men meat and mush but they did not eat with them little brother." They kept this up for six days and ate no food; Berdache waited a long time. Finally he gave they were planning to leave their men permanentl up the last foot. 57Before the coming of human beings. 58From Sam Osborn, M4ichahai, Ash Springs, 1927. From Sam Osbotn, Hichahai, Ash Springs, 19; GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 35 On the last day they all went up the hill 34. Pursuit of a Dead Wife59 n. Each of them had eagle-down ropes; these (Abstract 139.) their talismans. The next day they went up hill again, but on the way up the youngest A Waksachi woman died leaving behind her hus- ils nose began to bleed. She asked the ls no ban to ber e. she aske the band, parents, and many relatives. They burned hers twitsa for her . Shes tdone tor off their hair and ate nothing but acorn mush. She fin sa, beseensitting toher. t .u d t They buried the woman the morning after her death. ne. She can still be seen sitting there. A The husband was desolated. He had no children ie stream of water flows out of her stone and felt that he could not live without his wife. aB; those who have tasted it say that it is He made up his mind to follow her. ten. He said nothing about his intention to anyone Then the rest went on up to the large rock. the r went ont uplthe tolismans the larig rbut went and sat down about six feet from the laid out all their talismans in a single grave. He had been taking tobacco continually eand stood on them. They stood in a row, - *- fand sto on the . They stood iad brow, and had a great deal of supernatural power. On fin th . e w . mo the.riadbr the evening of the second day the ground shook lte girl wthr her. Thgle-down the ri ingl violently and his wife rose up out of the grave. the gr uphthre the eag e-dow rope u inh She was facing west. She brushed dirt out of her sky; it caught in the center so that both harad ys a hung down to the ground. These ends the hair and eyes. tied around the ropes on the ground. She She did not look about but started off west- it right at the middle. Then the girls all ward. The man was watching her. Then he followed d fi t right at the middle. Then the girls all hi wf. sped hands, called upon their talismans to The wotuh .. them and began to sing. Slowly the ropes goe aolon way t she asked him whyy had ... ,. . ....................gone a long way. Thein she asked him why he was which they were standing began to rise and . . H .g slwl rond and round.. . lik a buzzard..It following her. He said he did not want to live slowly round and round like abuzzard. It . without her. She told him to go back. She also in bigger and bigger circles. They sailed told him that when the morning star showed in the their village and their parents saw them. sky she would disappear into the ground where she eople below rushed out with beads and belts would remain all day and not resume her journey try and bribe the girls to come down, but to until sundown. The man said he would sit down il. The husbands saw their wives up there and wait for her during the day. They went on scolded their parents-in-law for letting the this way for three days. The woman again told s get away. her man to go home, but he would not. Now the men had eagle-rope talismans just The next evening they reached a great expanse their wives, and they decided to follow, of water. By the side of it was a little house ran up the hill and saw the stone woman in which an important chief lived. It was his ing there; they knew what had happened to business to call people in, ask what tribe they They put down their ropes as the girls belonged to, and tell them where they would find done and wvere soon sailing out in the sky their relatives who had gone before them. He over the village. Again the old people called the woman in, removed her eyes, and plut out and begged their sons to come back. sunflower seeds in their place. He told her to this time the women had reached the spot in go across a narrow bridge which stretched off sky where we see them now. They looked back across the water, and warned her to look out for saw their men coming after them. They a large fish that would come swimming by and say ed about whether or not they should let them "Hah!", thereby frightening her so that she might on. But they stood by their first plan: fall into the water. He then told the man that wanted to be alone in the sky. As soon as if he insisted upon going on he would not stop men got close enough the girls shouted to te got close enu they girl . shoed to him. Then he wanted to take out the man's eyes, to sop rih wee they .w thee they but the man would not let him. He also warned d and yucnse Them now a lit tl wa the man about the water-creature that would scare thagain him. More emphatically he warned him that the again. people on the other side would not like having a living person intrude. But he did not try to is informant says that the Michahai, dissuade him. chi, Choinimni, Wobonuch and Patwisha all So the woman went off with her husband follow- this story; each version is localized at a ing her. They went a long way out on the narrow in their territory. The footprints of the bridge. When they reached the middle something may be seen on all the rocks. The Micha- came up out of the water and said "Atch, atch, and others call the constellation represent- atch!" at them. They were not frightened but tbhe husbands Young Men. The Pleiades are kept firmly on their way. The man was carrying d Young W!omen.] his eagle-down talismans and called on his super- F ~~~~~~~~~~~natural helpers to aid him. 59From Sam Osborn, Michahai, Ash Springs, 1927. 36 ANTHROPOLOGICAL RECORDS Finally they reached the other side. It was what did I do that for?" Then he decided that evening, and all over the land there were many there was nothing for him to do but return home campfires burning. All the people there were alone. playing games and dancing the round dance It was the middle of the night when he reached [Ghost Dance]. The woman turned around and told his parents' house. He went in and quietly waked her husband to go to his relatives' campfire them. They had been mourning for him, had cut while she went to hers. Her relations came out their hair, and cried continually. The man whis- to welcome her. The man's kin asked him what he pered to them to get up. He washed their faces was doing there. People all about noticed him: and heads, and their hair instantly grew long. they did not like his smell. They talked about He warned them to tell no one of his return, even him and decided that they would wait two or when they were asked questions about their long three days before deciding whether or not he hair, as he would die if the news were told too might stay there always. They explained to him soon. He went out to a little storehouse and that in the daytime all would disappear into the hid. His father brought him food every day. ground, and that he might sit right on the camp Now during the night a very good friend of the site while they were gone. He said he didn't man had heard his voice. In the morning the care about that: he was so distressed that friend came over before breakfast to find out nothing mattered to him. There were many camp- what was happening. fires belonging to people he knew, but he did "Who came in last night?" he asked. not visit them. He just sat with his people. "Nobody!" When the dead reappeared on the following "Yes, I heard my friend's voice." Then he evening the man's relatives told him that the noticed the long hair and clean faces and knew ghost people had decided that they did not want something strange had occurred. He sat down to him there. However, since he had grieved so watch. He tried another remark. deeply and had gone through so much in order to "Why didn't my friend tell me he came back?" be with his wife, they would let his wife return "No one came. My wife and I were talking to to the living world with him. The wife was each other during the night," the father replied. agreeable to the arrangement. The mother went about making some mush and So they went back across the bridge with the getting breakfast, but the friend stayed on. woman in the lead. The man called on all his Then, finally, he left. He went back home supernatural helpers, for the bridge was ex- and told everybody what he had seen and heard. tremely narrow and unsteady. The frightening After breakfast people went over to see what was fish came again but the two travelers ignored it. happening. When they reached the house where the guardian An old woman came into the house. chief dwelt he called them in and asked them to "Ah-h-h! Your boy came back!" sit down. He told the woman he was glad she "No. Nobody came back." was going back with her man. Then he replaced "Yes, his friend told me this morning that he her eyes. He told the man that he and his wife came back. Who fixed your hair? Why don't you should return to his family, but that they must tell me? I want to see your boy." not sleep together until they reached home. "No! Nobody came back. My boy has been gone When he arrived at home he was to go quietly to so long he will never come back." his mourning parents and wash their faces. Im- The old woman did not believe this. The mediately their burned-off hair would grow to neighbors kept coming in like this all the time. its normal length. He was not to tell anyone Five days later the friend came back again. Ag& of what had happened to him during his absence he asked to be allowed to see his lost friend for until six days had passed. Then he was to call whom he had been grieving. a public assembly dance, and tell everyone of Then the father could stand it no longer and what he had seen and heard in the land of the he confessed where his son had been. dead. Lastly, the chief again warned the hus- Now the son who was in the near-by storehouse band not to have intercourse with his wife, not heard this and came into the house. He was angry to touch her, nor to bother her. with his father for telling. His friend greeted The man and woman started off and traveled him and scolded him for hiding so long. The until they were within one day's journey of father and mother stood by and said nothing. T home. That evening the man asked his wife to man was in sorrow for he knew that he must die. sleep with him. She refused. Then he asked This was on the fifth morning. Then he said he her again. She reminded him of the consequences would call an assembly that night and tell of his and that they had but one day more to wait. But experience, as he had been instructed to do. All the man did not care; he had so much supernatural this time he had been eating only thin acorn mush power he was not afraid of anything. They lay So he went out and called a messenger and told down together, but the man instantly fell asleep him to prepare a big fire and call everybody to before he could touch his wife. The woman crept come. He borrowed a feather head ornament and away. In the morning he awoke and found his eagle-down skirt from a shaman. He got two wife gone. He rebuked himself, saying, "Now, singers. GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 37 Ater the late afternoon meal near sundown "Well, maybe you can do it, but you might one in the village gathered around. The get killed." began to sing and dance. Then he told "Ah, no!" ybody to listen while he related the story Every morning this boastful man told his his journey to the land of the dead. [Here friend that he could jump across those rocks informant repeated the Btory in the first and wanted his friend to try it with him. The on from the very beginning omitting no de- latter always declined, saying that he had no 1 until he again reached the present point.]60 talismans or power, but that perhaps his friend man finished his story, saying, "And now I could do it. Finally everybody in camp heard It think I'll live long because we didn't about the argument and kept urging the modest man t six days." to try it with his friend. He at last agreed, Then he danced again far into the middle of but said, "I'll be killed sure; I haven't enough night. talismans. But do not mourn for me as I do not he next morning he ate breakfast and went want you to. I'll be killed sure." hunting. He told no one but his father and The next morning after breakfast they went up hr where he was going. He felt very sad the hill, and going on the north side of the use his father had told too soon. He had rocks climbed up on top of the eastern one. Now gone very far when a rattlesnake sprang out the reluctant man insisted that his friend go bit him. He died on the spot. first. The man agreed saying that he would go he sun went down. His people at home were all the way across to the third rock and wait ting for him. The next morning they went there while the other followed. Everyone from to look for him. the village was standing down below watching, watching the two figures high up on the rocks. The first man got out his talismans and then 35. The Boastful Man61 just flew right across to the middle rock. Every- (Historic.) (Abstract 155.) one was watching. He went on and alighted on the third rock. Then he urged his friend to follow. Below Owl Mountain was a Waksachi village, The friend got out his talismans and jumped. He Below Owl Mountai walanded on the middle rock. Then he went on to nao. A few Patwisha were living there too, the third. They both sat down to rest a bit. some Michahai. Waksachi from Chitatu When they were ready to start back, the boast- on Valley] went there for their winter camp. f M1 ountain, directly above the village, jumped to the middle rock. His friend was wait- three large precipitous rocks standing up- ing fo thimito lea aga. TH ent baggart in a row eac aoten fe- arT. It ng for him to leap again, Then the braggart t in a row, each about ten feet apart. It * ssible to get on the first one toward the jumped again but his toes just reached the edge sby e a natural ramprthe ofearth and rowd te of the last rock and he fell down between them. t by a natural rampart of earth and rock on Hi fren lepdt h iderc.H a nrhsd. Facn lvsuthr. Th His friend leaped to the middle.rock. He saw north sdle. Falcon lives up there. The what had happened to his companion and waved to s8 are called yaka'wi hainuisha, jumpingthe people below who had already started running Now at Wawinao there.lived two men friends, up the hill. He leaped across the last space to lwat Wawinao there lived two men friends, the third rock, landing safely. He climbed down Of whom had a lot of talismans. This man of . . ................ .. ^ . and rushed to the fallen man. The poor man was "I can jump from one to the other of all not dead, but his arms and legs were entirely high rocks." broken. His successful friend was sorry and e?* said his friend. "How can you do also he was mad. He knew that was what the man ~"I have supernatural power; I have lots of had gotten for bragging about his talismans and power all the time. The people all came up and sman s. they were all angry for the same reason--for his B0In E. W. Voegelin's version of Hoarded conceit. But they cut two poles and tied on ,Wolf recounts his adventures to Coyote, crosspieces. Four men carried the victim on .recapitulating the entire story up to that this stretcher. They took turns for it was 't (C. F. and E. W. Voegelin, TMT). quite far down to the village. Nobody spoke to 1From Sam Osborn, Michahai, Ash Springs, the injured man, for they felt it was all his 8. This was regarded as a true (historic) own fault They put splints on his broken bones. y by the informant. He recounted it as an oWn fault. Teay putoslint on his brken boe. ance of the danger and bad taste of bragging When he had nearly recovered he was taken sick t one's supernatural power. and died. 38 ANTHROPOLOGICAL RECORDS WESTERN MONO MYTHS WAKSACHI: CENTRAL HILLS to put down the basket. She did so. As she leaned over with the basket Owl snatched her le 36 P *a62 breast and tore it off. 3A PleiadEn (Abstract 50.) 38. Bear Transformation64 Seven young married women went up to Koiwuniu (Historic.) (Abstract 156.) every day to eat wild onions. The husband of one finally scolded her for this when she came A doctor had two wives. He was going on a t home in the evening. The next day she told her and the wives wanted to go with him. They all companions of this: they all confessed that went along together. Then the man told the womr their husbands objected. They met again on the . s following morning and discussed the possibility to go more slowly as he was going ahead. His of flyorniaway. One had a child at home which wives agreed and sat down on a rock to rest. of flying away. One had a child at home which In the meantime the man went on ahead and she didn't want to leave, yet she agreed to go. turned himself into a bear. He dug a large hol On the next day they met again; they were all beside the trail and got into it. The women so dressed in their best clothes ready to leave. came along the trail. They looked at the beart One woman made up a song about flying; she hole awhile and then went on. The bear then go sang it. Then the girls stood in a row on the oe m . s . . ~out and transformed himself into a man. He ran hilltop, facing outward. They stood on their . . . ' toes, spread out their arms and weblike wings on and cau they toldshim ^ . . . ................ .about the bear they had seen. grew from their sides up to their arms; then (This is the only person who was ever known they all sailed out into the air, saying, 'We turn himself into a bear [sic].) are going to be stars." They floated out into the air above their village. They sailed round and round over it. WOBONUCH: CENTRAL HILLS The little girl, looking up and seeing her mother, tried to grab at her. The seven hus- bands were playing the ring-and-pole game; they 39. Creation of Land: Transformation to Animals took their poles and tried to reach their wives. (Abstract 15.) It was all in vain. The women sailed higher and higher till they reached that place where e . * m . . ~~~~~~~~~~Eagle was a man and lived on earth first.A they are now. They never came back. the birds and animals were men; they lived here too with their chief, Eagle. The world was coy 37. Owl's An er63 ered with water. Falcon and Crow were above t (Histoi. (Abst t 129.) water, where they stayed all the time. Then Tobacco came sailing through the air fr the east and fell in the water with a great sp Owl had a wife. His wife's sister lived in Falcon and Crow got two sticks, made themselve the same house with them. Every day Owl went net; with the two sticks they fastened the net out to hunt rabbit. His wife had some brown a horizontal-position just under the surface d seeds which she pounded up and put away for her the water. The next time Tobacco came along he husband to eat when he came in. Every time Owl fell right into the net. His struggles to fre ate these seeds he turned his back to the fire himself shook the stakes and wakened the two and threw them into his eyes instead of swallow- who had gone to sleep. They took Tobacco out. ing them. The wife and sister kept watching They didn't know what it was: it smelled stro him. Owl went out again and came back with Falcon bit off a piece to taste; it tasted lik' another rabbit; he repeated the strange per- tobacco. Thereafter he always ate it. Crow a formance with the seeds. The women then began the wind when it blew and never ate anything e to talk about his antics. Owl became so angry Now another Tobacco, larger than the first he struck them both. came along. Falcon caught that, since he knew, After dark he asked his wife to accompany him what it was. Next fine cake tobacco (pulchina to the spring. They went down to the spring came, and he got that too. Soon a little mort where the wife got the water. Then Owl told her came through the air; it fell in the net. The 6From Bob Osborn, Waksachi, Eshom Valley, 64From Bob Osborn, Waksachi, Eshom Valley, 1926. 1926. Regarded as a true story by the inform 63From Bob Osborn, Walcsachi, Eshom Valley, 65oe Waley, Wobonuch, Dunlap, 1927; Lottie 1927. Waley, interpreter.l GTAYTON AND NEWMAN: YOKUTS AND VTESTERN MONO MYTHS 39 1 pestle followed it. Falcon got them She had seen the world down there. Then Falcon and pounded the fine cake tobacco with them. sent everyone home and told them to return in en evening came Falcon held the net up in six days. ;air with his hands. He wanted to catch the Falcon put the sand and dirt upon his knee. ess. He held the net toward the north but The earth began to rise up where the duck had t nothing. He held it toward the west and gone down. It rose up almost to the surface of d the south, but with no success. Then he the water. In another six days it was a little it toward the east. Night was coming along nearer. The high spot moved around close to the that direction and as he came he was sing- place where the people were waiting. Then the .in a high soft voice, "Muiut zUkaztk, m&uut water fell apart and ran down everywhere. %flk, mu-t zuk, muit zukzuk," over and over.66 Next day Falcon looked about to see how the a means, "Close your eyes.") world was growing. He told Crow to travel north- ight, not seeing the net, rolled right into ward along a western route to look things over, Falcon shouted to his net to hold Night while he would go north by a parallel eastern t, not to let him get away. Then he took route. They did this but they saw nothing. Then t out of the net and rolled him up into a they made the trip again and saw, far to the south, between his hands. All around it began to some little houses down close to the water. They a little lighter. Then the sun came up. went to the same place again and saw a Negro. the world could be seen, and it was all They saw a dog going along that road and called r. to him to inquire where he was going, but he did t this time Falcon and Crow looked just not stop. Falcon asked what it was. The next So Falcon took Night and rubbed it all time they whistled to him. They went up on a Crow, saying that henceforth Crow was to hill. The people in those houses built a fire; alled Crow because he was black. the fire was smoking. Then they looked again Ihen some wild ducks saw Falcon and came to and there were still more. These people began it him. The birds just looked around all the to live together in villages. They did not fly. for there was nothing else for them to do. Soon the birds and animals were going to fly "We can't sit down on anything and we're away. They would not kill deer and live on acorn d," said Falcon. The ducks told him that mush. The people made mush six days after they was no place in the world that was not had pounded acorns. It was Falcon who showed red with water. them how to do this. lcon then told all the people to assemble Then the messenger named all the [bird] people six days. When all were gathered about, who were going to fly away. Among them were con saw Duck and his wife. Duck had had six Coyote, Cougar, Wild Cat, Fox, Bear, and Weasel. s: Falcon knew this. He told the ducks to Two people, Owl and Skunk, were to be doctors. .in the water and see what was below. They Condor was there, and Eagle. Eagle, who had no up and reported that there was land, trees, wife, had six sons: the Falcon who lives at Hume, hing down there. Then Falcon told them another one, "Chicken" Hawk, "Sparrow" Hawk, ome back again in six days. Desert Sparrow Hawk, and one other. These people en they returned he had his nets stretched all changed into the creatures as they were the surface of the water to keep it from named. Coyote and Dog stayed on earth. Eagle bling. He and Duck sat down close to the was the chief all the time. while Duck's wife dived down to see if she d reach the sand on the bottom. Falcon sat ing fine tobacco and blowing it out of his 40. Composite: Creation of Land; Water Girl; th. Duck's wife went straight to the bottom. Death Controversy; Transformation to Animals67 on kept blowing tobacco to make her go (Abstract 16.) ight, but he did not watch her. She finally up in exactly the same spot where she had . a down. She was unconscious. She had sand Coyote and his older brother, Wolf, were liv- r her fingernails. Picking her up in his ing together. Wolf had a little skin bag, which 8, Falcon blew on her twice with fine hd contained some earth and water, hanging on the iary tobaccos. Then hee revived. She told wall. He told Coyote not to touch it. As soon she had seen and done below the water. as he had a chance Coyote got a long stick and 1 she had seen and done below the water. poked the bag. Immediately it broke, flooding the land with water. Wolf had told Coyote this 6The scanning accents represent the changing would happen. The whole earth became flooded ts upon the word as it was sung and which, and Coyote was drowned. (Coyote is always get- |repeated over and over in slow tempo, gave ting killed and coming to life again.) Everyone b m like that of the hoot owl's call. The was drowned but Wolf, who built himself a kind was at the same pitch and gentle through- This line was repeated six times to con- sut the song in the story; it is used in- 67American Joe, Wobonuch, Dunlap, 1927; d ently as a lullaby. George Dick, interpreter. 40 ANTHROPOLOGICAL RECORDS of raft and floated around on top of the moved a little south to Tomokozona. When E water. wanted to eat he merely wished, and the foo Now all the time tobacco kept falling into peared. He called all his people together the water from above. Wolf made a net, caught ing them to do likewise. But Coyote object tobacco, and ate it. Finally he.got tired so this; he said it was very lonesome that way he called out for Coyote, who at once came back everyone stayed at home to eat by himself. to life. proposed instead that the women should go a He told Coyote to go get Duck, whom he then . gathering acorns while some men would hunt ordered tQ dive down and see if he could touch others would catch fish. When all the food bottom. Duck came up; he said he had felt dirt. gotten they would gather together to.have a Then Wolf told him to go down again and bring a time. Eagle agreed and Coyote's suggestion handful. He reassured Duck that if he should carried out. die, his life would be restored. Down went Duck That night a girl named Kaneo slept with again; he grabbed some earth. But on the way sister's husband. The man was madly in love up he died and lost what he held in his hand. followed the girl about constantly. One day Some earth was stuck under his fingernails. was going to get wild onions. He wanted to Wolf scraped this out into a small mortar. He with her. When they reached the bluff where restored Duck to consciousness, then told him onions grew she sent him up after them: he to go home and return in six days. to throw them down to her. While he was ab Ne told Coyote to stand up with his eyes Kaneo gathered up some wood and built a big closed. Coyote did so. Then Wolf raised his under the bluff. The smoke overcame the hand over his head and cast the earth in a wide he fell down into the fire. She left him t circle. A little bit of country came up all to roast. When he was cooked, she took the around. Wolf told Coyote to open his eyes and off the bones and carried it home. As she go on a tour of inspection. Coyote returned, along she sang, "My son's father is roasted reporting that the world was not large enough. my son's father is roasted meat."68 So Wolf told Coyote to close his eyes again When she reached home she gave people th while he repeated the former procedure. Then They ate it. Coyote was sent on a second tour. This time he Then she went over to the creek, constan reported that the land was large enough. singing her song. Hearing her, the people Wolf next told Coyote to go get Elk. Coyote dered what it meant. Her mother said it me went and found Elk agreeable to coming, but he that she had cooked her son's [nephew's] fa told Coyote to precede him and he would follow. and that someone had eaten the flesh. Kanex While they were still far to the east Elk sat sister then sent all the men after the wom down and told Coyote about Mountain Sheep who They shot Kaneo as she was standing by t lived in a gave in a huge rock up at Tubosani. stream. She leaped into the water, disappe CQyote was sent after him. He returned with from sight only to rise up in the water abo Mountain Sheep, who followed along behind. hundred yards upstream. She still sang the They all sat down together while Wolf told them They followed her on and on until they reac what. they were to do. He said that Mountain the head of the stream, which flowed from a Sheep was to live up in the rough country and called Patchkiat high up in the mountains. that Elk was to live in the valley. But before is a high mountain pass there. Kaneo, stil they went to their respective homes they were pursued, jumped in the lake. Just as she j to go over west and make the mountains. she called for snow, which immediately fell These two people traveled west by different the south side of the lake is a precipitous routes: Elk went by the north and Mountain Sheep shelving down into the lake; it had no crev by the south in a great curve until they met nor caves in it. The water was exceedingly over near the ocean. From there they returned clear, so the men could see her swimming al to Wolf's place (To'op), thence on to their new under the surface trying to find a place to homes. climb on the rock. She got out of the wate Coyote now was sent off on another tour of yond the rock, crossed over an intervening the land, this time to name every place, creek, of land to another lake beyond. She dived hill, and so on that he came to. He started into it and was never seen again. (In tra down in the valley. He worked very hard and at east or west people have to pass over the 1 last returned. Wolf asked him if all was isthmus between the lakes, Patchkiat and finished. Coyote said it was. wanabi [Xaneo's home]. Kaneo comes up out Then Wolf called Eagle. He told him he had water because she wants to see human beings made this land and that it was all to be his. She has a man down there. When the people Wolf then left this world. He went west to by the next year. they saw the tracks of her make a place for dead people. in the sand. The next year there were traoi Now Eagle lived at Piao with his six sons. This is a very rough place, where the rocks are 68"My son," that is, "my sister's SON," many shades of red and pink. Soon after, they called by the same term. GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 41 Her husband has a name but I [inf.] can't The rock is flat on top and the animals are sit- of it. He must have a lot of children by ting all around.) 'time, for those people who live under the -never grow old.) w the men who had been following Kaneo 41. Mother of Men70 ed home. The bitter cold of the sudden (Version I.) (Abstract 122.) torm caused many of them to perish on the 1. When they got home Falcon and his com- The Mother-of-All (Tabiya) lived at a lake ons told Eagle Of their failure. Eagle.. t it *di lot mtter a aillr. A hEre called Tabiyawet, which is on Coyote Creek some- r when p l di e n th w o ld throw themei where south and east of Huntington Lake. She when people died they would ,,hrow them in had no man, but she must have gotten one some -water. "On two mornings they will shout,. wathe t wmrn they will s t , ' way because she was going to have some babies. onate thrd they will live an rv ."When they came they were different kinds of people. ai an.d tohewil. lie forever. Some she called Yowatch (Eastern Mono), and told wouot sob ect ot He sai thatw them to go where the Yowatch live now. Some were Ewold asoo beom over cro wde the Wobonuch, and so on. The Wobonuch went to Then Eagle asked what they were going to do. Ko'onikwe. ote said, "Let us die and go to 'our Father, After these births she was all worn out so f.People will cry. Then we can have a.L f. People will cry. Then we can have a she went into the water there. The lake looks ration and feel better." Eagle agreed. black from a distance, yet the water is clear Bsent for the doctor Owl, and told him to when taken up in the hands. In the center of the 1 Coyote's son, Kamkoso. The doctors had no lake is a big rock island. Tabiya got out on .on so Owl killed the boy by obtaining some his har whc he thnbre. Th bo fel that, and she has been there ever since. In the hid died No oe coulseh. he was old times, when people went out there she was and died. No one could save him. He was very mean to them, which was funny since she was wed and in three days he went to Wolf, who their mother. tgone to make a land for the dead. Cone was ge tc fov t h i son's All kinds of animals live in that water. They Coyote was grief-stricken over his sons .can be heard crying and shouting. Coyotes are h. He told Owl that doctors might be able always singing there. That is why the creek is -kill others but that they could never have called Coyote Creek. power to travel through the air with a ut, which plain people could obtain.69 Then broke Owl's neck. Eagle went to Etiptu, a straight high rock 42. Mother of Men"i the north side of the middle fork of King's er. All his friends followed him. There e some fish down in the water below so Eagle Tabiyawet is a hot spring near Huntington Lake. t Rattlesnake after them. The snake got Every present living thing was born there. A m, but he was so exhausted that he collapsed mother came out there and called forth every dif- t at the foot of the rock. His picture is ferent tribe and told it where to go. This oc- re now on the rock. Then Eagle sent others curred after Eagle had left [after the Transforma- They all stopped at various places, just tion to Animals]. The water there is black, and re each has his picture on the rock now. if one watches one can see all kinds of animals y were sent in the following order: King running around under the water. Coyotes are often e, Racer Snake, Kingfisher (a spring came seen in it; they are singing down there. This is where he stopped, where his picture is), on Coyote Creek. Crane; then all the small hawks, and Falcon, icken" Hawk, "Sparrow" Hawk, and Eagle. con had a little hole to go into his rock 43. Death Controversy; Hawk Wars on Yellow Jacket72 e, which was just like a window. (Abstract 69.) Then Coyote said he was going to be Eagle they would all fly away. Those present all Eagle and Coyote were talking. Eagle said eed, but they sent Coyote down to the river rsom wae. He go a bi bake an,et people were never to grow old. When people grew some water. He got a big basket and went. ile he was gone they all flew off. Coyote Dog stayed here. 70From American Joe, Wobonuch, Dunlap, 1927; ,(At Etiptu, up on that rock, one can see George Dick, interpreter. The two versions were ck forms which show the animal character and given on separate occasions, and told not so iof all those who were there at that meeting. much as Stories as to explain tribal distinctions. X 69 . ,, ~~~~~~~~~?From American Joe, Wobonuch, Dunlap, 1927; 6A supernatural power, called mai"iwin, ob- George Dick, interpreter. a ined by fasting and dreaming. This informant 7Fo Jo ae,Wbnch ulp 97 B unique in stating that doctors could notFrmJeWlyWonuh Dnap 197 ye it. Lottie Waley, interpreter. 42 ANTHROPOLOGICAL RECORDS infirm they would be pushed into water and be At the end he raised his hands toward the sky. rejuvenated. Coyote disagreed with this, saying Into them dropped a bow, an arrow, and a flint that the world would become overcrowded, and knife. He looked all around, then he went home. that people must die to let someone else have He asked his mother to whom the weapons belonged. the land. He said that when people died they She told him they were his to kill deer with. would cry for each other. The messenger, Magpie, The next morning he went to the clover patch asked Eagle why they were going to die, and and shot some deer as they came toward him. His Eagle told him. Then they decided to begin by mother took them home and cut them up. Hawk killing Coyote's son. They went after Owl, the wanted to take some to his older brother, Falcon. doctor, and got him to kill the boy. Some yellow jackets smelled the meat. One came Coyote was mad at this; he came over west and carried off the bones. Hawk asked where the into this country, to Kicheyu (Dunlap). He had creatures had come from. Then they cut off a come from Tomoksiu. There was one woman living right shoulder from the deer and gave it to Yell here, Yento by name. She owned all the land in Jacket. He started off with it. Hawk chased him this region. Coyote stopped her to ask if she but could not catch him. The next time Yellow had seen any rabbit tracks in the neighborhood. Jacket came back they gave him a still larger She said that she had. He went off toward piece from the ribs hoping that it would be too Sohobuwai and set out his traps. Soon he had heavy for him. Just the same, Yellow Jacket quite a number of rabbits. He skinned them and picked up the meat and flew off before Hawk could made a rabbitskin blanket. This he took over catch him. Then Falcon suggested that they aban- to Yento as a present, at the same time asking don the meat, and go to attack Yellow Jacket at to have intercourse with her. She refused and his home. ran away to Pine Ridge, where she slept all Hawk shot another deer. He cut the head off night. at the neck, leaving the antlers on it. Then he In the morning Yento got two sticks of about got up and sat down on the antlers. Yellow Jacke arm?s length. Taking one, she threw it toward came back for more meat. When he started away t Koiwuniu. It shouted as it went, "Wheiiii antlers flew up into the air carrying Hawk after ku'ku'ku'." When it struck the ground it turned the thief. into a girl. Yento was her mother, but she did When they reached Yellow Jacket's home all the not want this child. Then Yento went northeast people had gathered there. They had built a grea for a short distance, and turning toward the fire. They had ordered Coyote to go bring some east, cast her other stick in the direction of pine needles; he started out but he didn't go far Ko'onikwaip. It shouted just as the first Robin was blowing on the fire. They sent Coyote stick had done, but it stuck straight upward in off again. This time he came back with pine the ground; became a boy. Yento went over there. needles and put them on the fire. Robin was blo There, there were some women making acorn ing all the time. Then they dug Yellow Jacket ou meal. They made a big basket and put a blanket of the ground. They told him to leave their pos- on it. Putting the boy in this Yento carried sessions alone. Then they told Yellow Jacket to him where the Wobonuch were living. The boy go hunt some deer. He went off and killed ten. was yet unnamed, he was growing rapidly. He Then they told him to go again. While he was go started to go up the hill to see his brother, they killed his child. He had a little money Falcon. As yet he had eaten no meat. Falcon which they looked for, but when they saw him re- had been out hunting quail, he had put some turning they ran off. He was so enraged that he birds on the fire to roast. The little boy ran went after them and killed them all. ahead of his mother. Just as he was approaching Falcon and Hawk had gone up on a little hill Falcon, the latter picked up a piece of meat and called Penama puao (Yellow Jacket people place), threw it at him. It struck him on the belly and there Yellow Jacket killed Falcon. Hawk was knocking off the dried umbilical stump. At the now left alone. He flew away to his home at same time Falcon said the boy's name was Taobin. The rock opened to let him in but it Kutpadza (Desert Sparrow Hawk). Yento cried closed on Yellow Jacket and caught him. Hawk, when she saw this. Hawk then went to Tukadza- completely exhausted, lay down to rest. After a puiwai where he was called Water. while he Rot up to see what was caught in the There was a field where the little boy went rock; there was Yellow Jacket. He told the rock to eat clover every morning. Some deer came to hold him fast. Then he asked for the finger toward him: they frightened him so that he bones of his relatives, which Yellow Jacket had cried. The next day he went again; this time tucked under his belt. Each time Hawk reached a bear frightened him. The third day a cougar down to receive a bone the captive would try to came while he was eating clover. Each time he grab him. ran home his mother would ask what was the mat- Bat came by, and seeing Yellow Jacket, pinched ter. But the fourth time he went out he sang: him. Yellow Jacket tried to catch him. T'hen Ham Lizard, I am calling you. sent Bat after some wood. They built a fire un- Into my hand drops [from ?] Yowachina der Yellow Jacket, thus destroying him entirely. Arrow drops into my hand, bow, knife. Then all Hawk's relatives flew again. GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 43 44. Theft of Fire73 46. Hawk Contests with the Cannibal, Weasel75 (Version I.) (Abstract 34.) (Abstract 65.) Bat saw fire far off in the west. Racer Falcon and his brother, Makwana (a hawk), lived es had it; they lived there. The other at Taobin with their four other brothers. They le living with Bat sent him after it. When were all sons of Eagle. These two went south to rived at the place where fire was he saw Tsuao where the cannibals lived. There was a people. Although they were all asleep family of them, a man, his wife, and two daughters. were lying around the fire so no one could They were all called Weasel, for they lived in at it. Bat flew straight downward, picked holes. When the two travelers arrived at Weasel's e fire on his tail, and flew straight up house they went in and found a large fire burning. n. The people about the fire woke up and (Weasel had gotten his fire from up here.) And "Cold!" They immediately climbed up on at once Weasel killed, cooked, and ate them. surrounding trees and rocks, and waving Now Falcon had told another brother, Chicken r tails as these snakes are said to do, suc- Hawk, that he would be back in two days. When he ed in knocking the fire off Bat's tail. failed to return Chicken Hawk set out after him. en they built a huge'pile of rocks on which When he reached the cannibal's place his head was climb in the next emergency, and went back to cut off by a sharp-edged gambling tray which p again around the fire. Bat came again and Weasel hurled at him. Then the next younger cohed away the fire. This time he went so brother went south, and the same fate befell him. that when the snakes awoke and climbed When he did not come back the next brother set ir rock pile they were unable to catch him. forth. But neither did he return. t returned to the mountains and landed at The very smallest brother, Desert Sparrow Hawk, in, where everyone was waiting for him. constantly played shinny all by himself on a hill divided up the fire. Eagle said they called Kiniwata. He went south in the night d put it in different places so it could where he saw Weasel playing shinny. He got some s be gotten. In the mountains it was put eggs to use as shinny balls. When he struck them edar trees, in the foothills on buckeyes and they flew all the way to Taobin. There was a hill ores. It was also put on rotten trees, and on each side of Taobin; he made six holes in each a kind of white rock. of these. He played back and forth between them, striking an egg into a hole each time. The egg talked to him, telling him how many strokes it 45. Theft of Fire74 would take to make the goal. Hawk set a large (Version II. (Abstract 35.) post in the ground east of Taobin. He played so that his ball would hit it. When struck, the The water snaesweeeolewpost shouted, "Win!" Hawk kept making more im- ''Te water snakes were people who lived over prvmet on hi lyn run.Oength . . > ~~~~~~~~provements on his playing ground. One night he the ocean. Now, a lot of people were practised when there was a thick fog, yet he ered at Taobin one night. Bat sat in the struck the post. Another night he played when ter of the group; he saw fire in the distance the darkness was black and again when the ground told the rest to look. They all saw it. on said they would go and get it. Coyote was flooded with water. Each time he won. As he said they would go. They all, including went back and forth over the course he constantly said they would go. They all, including sang went off together. sang: The water snakes were lying asleep around Utubidao, Utubidao [name of the place]. ir fire. Falcon stepped over them and lifted Going through underbrush, going through the fire. He started away with it. The underbrush, es woke up feeling cold. They ran after Piling up rocks, piling up rocks. con, forcing him to throw the fire away. The Running, ruinning.76 ders still wanted to. get the fire, so Bat ders still wanted to get the fire, so ~Bat Then Hawk went to his older brother, Tosabeni he would try. As soon as the snakes went (another hawk), and told him that he was going sleep again Bat reached over them and took south next day. Tosabeni wanted to go with him. e fire. He tucked it under his wings, so They went to Kiniwanabi, where their father lived, the snakes woke up they could see no fire and told him they were going. In the night time ere. Bat reached home safely and put the all three went where Kawawa, another brother, on a stick. He invented the fire drill, lived. They left Eagle there with him; Eagle was crying. Hawk took no money with him but he called 7 3rom American Joe, Wobonuch, Dunlap, 1927; 7From Joe Waley, Wobonuch, Dunlap, 1927; rge Dick, interpreter. Lottie Waley, interpreter. 74From Joe Waley, Wobonuch, Dunlap, 1927; 7The song refers to certain activities con- tie Waley, interpreter. nected with the seeking of supernatural power. 44 ANTHROPOLOGICAL RECORDS Tobacco to come with him. They remained at but with just one person on each side. Finally Kawawa's all night. They started south in the Falcon went up to see what was going on. He sa morning. that Condor always won from his opponent and th They arrived at the cannibal's place at night. the loser was then burned. Weasel asked them in, but seeing the fire within, Falcon had an egg at home which he went back, which would burn them, they refused and camped and got: it was to be his shinny ball. He also outside. Weasel then asked them to eat. He had his own club. He went back to play against sent the messenger, Road Runner, after some food, Condor. On the way to the sky there was a spri but he refused to go. Weasel hurled his sharp wihere one could jump in and become aged. Falc gambling tray at his servant, but Road Runner jumped in and came out an old man. Condor had a jumped in the air so the tray missed him. Then hole in the ground covered with a blanket which they all went to bed. he made visitors sit on so they would fall in. The next morning after breakfast Hawk and But when he saw his visitor was just an old fel- Weasel got ready to play shinny. Hawk had his low he paid no attention to him. Falcon found own stick and ball. Weasel wanted him to use his sister and disclosed his identity. He told his set, so he hid Hawk's behind a tree. Hawk her to sleep that night with Condor, just as found them and the contest started. Crow usual. Condor had many. women there. shouted; he was referee. Weasel struck his The next day they played shinny. Falcon wias ball. He missed the goal post. Then Hawk careful to use his own outfit. Everyone came played. His ball broke the post clear off. around to watch and bet on the contest. Falcon Weasel at once wanted to pay off his bet with made his opponent take the first stroke, altho money: Hawk flatly refused. He seized Weasel Condor did not want to. Condor hit his ball and and held him while his brother bound him up with missed the goal post. Falcon then hit the stake live-oak withes. They threw him on the fire with one stroke. where he burned up. Then the two brothers Condor offered Falcon all his wealth, which burned the rest of the Weasel family. was very great. Falcon refused it and ordered Hawk found the bones of all his dead brothers. Condor burned. He sent Crow after some milkweed After gathering them together he threw them in rope to tie up Condor. They bound him and laid the water. Toward dawm, next morning, the bones him down by the fire. He broke loose and had to began to cry. They stopped soon. But on the be tied up a second time. This time Crow held following morning at dawn they cried again and him down with a stick. Falcon got his sister, all the brothers came back to life out of the Fox, who was now pregnant, and took her home. spring. Then they killed everyone who lived down in that country, and came back up north. They stayed overnight with Kawawa and then went 48. Coyote and Sun Race78 on to their home at Taobin. (Abstract 96.) Eagle decided that it was time for them all to become various birds and animals. He called Coyote ran a race with Sun and won. Two lit for Falcon, "Chicken" Hawk, Crow, Road Runner, tle frogs ran in the race too. They jumped fr and others. Eagle was chief. He told them hilltop to hilltop and also beat Sun. They that they were all going up above [sic]. He were running to the west. They built a fire told doctors and rainmakers that they were to there in a sweat house that was in a little val stay in the southwest [of the San Joaquin Val- ley. They seized Sun, and Coyote threw him on ley], Tibatica. He gave the Wobonuch their the fire. It began to get dark; it rained. home, which was at Watsaka'giko kwe"ita. Coyote ran about crying and complaining but he would not go in the sweat house. Finally he went in, but too late, for Sun was dead. It 47. Condor Steals Falcon's Sister77 stopped raining but everyone was standing about (Abstract 85.) wailing, Coyote with them. The people wanted t know what was going to bring Sun back to life. Everyone contributed some money and sent it to The ocean was still all around. Falcon and the doctors, owls, who were crying too. They his younger sister, Fox, were living at Tomoko- worked a little, and a dim light was created, zona. The girl was pretty and good. Every day but then they demanded more money. Then they the two would visit their mouse traps. Soon a s wige ma,Cno,cm*onfo h k n saw Wood Duck and gave him some money. But he wiaged man, Condor, came down from the sky and refused this for he wanted red and white paint asked Fox to return there with him. She whent and beads of all kinds. When he was given the up, riding on his back. Falcon was left behind he dressed up, putting the beads about his nec and mourned the loss of his sister. Upin the sky there were a lot of people just 78From Joe Waley, Wobonuch, Dunlap, 1927; Up r1 , . I Lottie Waley, interpvreter. lie those on earth1. They played shilnny there ____________ ~~~~~~~~79Probably the Harlequin Duck which is re- 77 ~~~~~~~~~~~ported from the western slope of the Sierra - 7From American JToe, Wobonuch, Dunlap, 1927; Nevada (cf. Grinnell and Storer, Animal Life 1t George Dick, interpreter, the Yosemite, 255); possibly the Wood Duck. GAYTON AND NEWNAN: YOKUTS AND WESTERN MONO MYTHS 45 'flew to where Sun is now. Then Sun began to He told Chicken Hawk that Pumkwesh had sent him. ne, the next day was sunny too, and all was The old man took down some feathers from the wall e ever after. and gave them to Hainano. When the boy was part way home he examined the feathers: they were very old ones. He went right back to this grandfather Hainano and Punkwesh; Pumkwesh and Coyote80 and began pulling feathers directly from his wings. (Abstract 126.) This made the old man sick. But when Hainano reached home, Punkwesh saw blood on the feathers. Pumkwesh (Tawana)5 lived with his father and He chided Hainano for what he had done, told him iher near Piao. He went hunting for them that old feathers were quite all right, and sent day. A cannibal, named Unu', came down him back at once. Hainano replaced the feathers ry 1l 1 . n n n 1in Chicken Hawk's wings and the old fellow got in the north: he killed and ate everyone he t. Seeing the camp of Punkwesh's parents, he well instantly. Hainano took the old feathers led the people and threw their viscera toward home. lcreek. He ate the bodies and went on his Next Hainano was sent to another grandfather, creek. He ate the bodies and went on his Deer, to ask for some old sinew. He got it and When Pumkwesh came home he looked for his returned. nts. He went down to the bedrock mortar His last errand was to grandfather Pitch. He ar the creek; there he saw the entrails. His gave some pitch for the boys to fasten their ar- ther had been pregnant; he could see the un- rows and sinew together. infant. After going to the house to get Punkwesh made the arrows; he had a bow ready knife he returned and cut the baby loose. for his younger brother. When all was prepared efully he washed it in the spring, and then he told Hainano where they were going, and said k it home and put it on deerskins. The baby they would be one against many. Hainano said he a boy. Puikwesh named it Hainano. He took was not afraid, so they started off. They went at care of it and daily made a circuit of north; they came to a fork on the trail. At the leaching hole with it, in order to make it fork Pumkwesh told Hainano to go down the trail ow rapidly. He did not remove it from its to his father's sister's house and tell her what dle until it was well grown; he left it at they were going to do. He added that he would e when he went hunting. meet him again where the trails met farther ahead. P*kwesh then builtasweatouse.As Hainano went off down the trail he came Pedkvery caefully sotat thoer nTh a upon two children playing at tree-swaying (to xed very carefully so that there was not a si in a litetetpwie oen eo wy ok of light, for if Hainano saw even the Sit in a little treetop while someone below sways Eniest crack he would fly through it and never the tree). The children were bears. They shouted e back. It was Pumkwesh's intention to turn to Hainano to come play with them. As they swayed e child loose in the sweat house. When it 3 finished, Pumkwesh brought Hainano in and Swaying in a tree, Bear. astened his cradle. Hainano flew all around Swaying in a tree, Bear. oking for a hole. Finally Punkwesh caught When Hainano got up in the trees he sang ex- dstroked him until he became gentle. When Hainano was grown, Pumkwesh told him actly the same thing. It made the little bears out Una, the cannibal who had killed their very mad to hear him singing their names. They out Unu, the cannibal who had killed their. .. . ents, and said that they would go and kill threatened to fight him if he did it again. Then n. Puankwesh wanted to make the boy some Hainano told them to get up in a tree together Pon kw,sh senthi o on severa e . and he would swing the tree for them. He was onano did not hav to w alkew rough angry now too, because the bears had gotten mad. nani in t letap l at his des- He pulled the tree away over and let it snap up. natrion. Frsat heawent fordsom ca thatde The children flew high in the air and were killed ewfnr b in he mountains. Thne went by the fall. Then he continued to his aunt's fw ar back in the mountains. Then he went hoe his two grandfathers, Arrow Straightener home. Flint, who lived together far away. The Now, the cubs were his aunt's children, but yaddressed Arrow Straightener, telling him Hainano did not know it. The aunt and her hus- t he wanted an arrow straightener. The old band were wondering why they no longer heard him one, so Hainano returned to Puk- their children singing. Then they knew what had gh happened; they knew Hainano was coming. They Then he went to another grandfather, "Chick- went out and hid on either side of the trail. Hawk, to ask for some old wingfeathers. 'They jumped out at Hainano as he came by, killed Hakto ask for some old wing feathers. him an t i. Thvaeu vr 'i n ' ~~~~~~~~~~him, and ate him. They ate up every bit and 8From American Joe, Wobonuch, Dunlap, 1927; licked up all the blood. orge Dick, interpreter. Pumkwesh got tired waiting and came back to Bi8Tawana was said to be Punmkwesh's "old-time see what was wrong. He saw the bear tracks and le." He was identified as Oregon Towhee; his brother's tracks. he knew what had happened. i nano was thought to be "some kind of frog." Examination of the ground showed hir: a speck of 46 ANTHROPOLOGICAL RECORDS blood on a leaf. He took out an arrow from his shoot the old woman as she had no bones nor en- quiver, which was his supernatural talisman, trails. He advised going to Skunk, who might and struck the blood with it. Instantly Hainano be able to help. revived. The boy asked Pumkwesh why he had Hainano went to Skunk's house, where he was waked him up. Pumkwesh told him vihat had oc- taken in at once. Sunawawa was right behind him curred. She came in and demanded that Skunk and his wife The two adult bears had gone home after eat- give up the boy. Skunk said that they would, fo ing Hainano. They were sitting on each side of her to close her eyes and open her mouth and th the fire cracking acorns when Hainano went in he and his wife would carve Hainano in two and and shot them. His aunt jumped outside but each would throw in a piece. The old creature Hainano pursued and killed her. He dragged both did as she was told, and the Skunks shot their bodies into the house and burned the whole thing scent in her mouth. Sunawawa fell over uncon- up. Then he rejoined Pumkwesh, who was waiting scious, while Hainano made his escape. again at the fork. This was the first time tnat But his pursuer soon revived and was after bears had ever been killed; thereafter they al- him again. The boy returned to Punkwesh, who ways died. sent him to his grandfathers, Arrow Straightener The two brothers went on to the cannibal and Flint. Hainano leaped off to the old men Unu's home. They came to a village with houses told them his trouble. Flint said they would fi all set out in a row. With bows set and Hainano that. He put an arrow straightener in the fire in the lead, they went to the first house and to heat. Soon Sunawawa came up and demanded asked if the inmates had killed their parents. Hainano. Flint told her to wait a moment, that The crime was denied. Thus they went from house they were going to cut Hainano in half, and that to house until they reached the last, which was if she would close her eyes and open her mouth Unu's. He said at once he had killed the they would each throw in a piece. The old woman couple. The boys leaped upon the cannibal. No- did as she was told, and the men threw the red- body in the village came to their help, so while hot arrow straightener in her mouth. It went Hainano was engaged with Unu, Pumkwesh went down her throat, burned a hole in her stomach n about and killed everyone who lived there. fell out. Sunawawa was killed this time. The Hainano had a great struggle with Unu. The lat- men could see that she had a little tiny heart ter was a water-man and kept trying to drag and entrails. Flint roused Hainano, who had fal Hainano into the river. Soon Pumkwesh came back len down exhausted, and told him to get some wo and stabbed Unu with a knife. to burn the corpse. This was done. Puikwesh began to skin the cannibal just as Then the grandfathers told Hainano that he ha he would a deer; he told his brother to build a better remain there and live with them. They fire so they could eat. Haina-no put some would like to have him for he would be very use- pieces of the flesh on the fire but in a moment ful to jump about on errands for them. Hainano they disappeared. Pumkwesh was still busy consented. Now, when the moon is full we can se skinning. Hainano put more meat on the fire. him up there with them. He is facing us; he car It too vanished. This happened again. ries his bow in his right hand. He is being car Now, at that spot there was a supernatural ried on Flint's back. tarantula's (sunawa wa) hole. This creature By this time Pumkwesh had grown tired of his lives underground. It has many arms and legs, adventures; he decided to go home to Piao. He a tiny body and a big mouth. It can reach any- went back there and stayed for some time. He thing it wants with its hands and travel fast cried continually, mourning the loss of his fath on its many feet; it is covered with long hairs. and mother, and Hainano's departure. He took no When it wants food it merely opens its mouth, care of himself; his face was dirty and his hair inhales with a sound, su u u p, and everything unkempt. Too lonesome, at last, he thought he is drawn into it. This creature was sucking would go over to Taobin where Coyote was living the meat down its hole. Hainano looked around with his two daughters. Also living there were suddenly and saw it. He got mad: he stuffed Coyote's sister, Junco, and her two girls. Coyo all the fire down the hole and put a huge piece had no bow or arrow; he just went around setting of meat on it. But the entire thing was swal- milkweed-string traps. His sister gave him aco lowed up. Hainano got an arrow and jabbed it Pumkwesh packed up all his things. He had be down the hole. He pulled out a small sunawawa saving all his life and was very wealthy: he had and killed it. Then a big mother one came out deerskins for women's dresses and had much beads and asked who had killed her girl. Pumkwesh and money. He put all his things in a buckskin told Hainano to get away as fast as possible and sack. Then he started for Taobin. Above Taobin the younger brother took a great leap. The old is a spring; he sat down near it. Soon Coyote's creature paid no attention to Pumkwesh, for she two daughters came with jug-shaped baskets to knew he was a good boy, but rushed after Hainano. get water. They saw an ugly-looking man sittings WhEerever Hainano went Sunawawa was able to there who called to them, asking for a drink of follow, until at last he returned in desperation water. The girls talked between themselves; the to his brother. Pumkwesh said it was useless to decided the man was good-for-nothing so they GAYTON AND NEWM.AN: YOKUTS AND WESTERN MONO MYTHS 47 Then they went off. Punkwesh sat Bat caught in little stone traps. Every morning until nearly sundown. he went out to visit and reset his traps; he re- Junco's two daughters came for water. turned at sundown. As he was going along under w the unkempt, shabby man; he asked them Taobin he heard someone shouting at him, saying, drink. They both went to him w-ith water "Wave, grandfather!" Punkwesh had discovered him d him where he had come from. He told and wanted to see him. Bat was surprised and said He added that he had a lot of nice to himself, "I have only one grandson, Pumkwesh, B in his sack, if they would like them. and he lives far away from here. He must have krls were delighted and at once dressed come over to visit Coyote's daughters." He looked ives in the finery. Among the things up above him. There on the ledge stood Pumkwesh were given were strings of black beads. holding on to the eaglets' wings and waving them e juncoes wearing them now. As it was back and forth. Bat called out saying that he was dark the girls went home. Their mother going home to get something to eat and then he'd ce got busy cooking a lot of good food, for come right back. He went home to tell his old ew Pumkwesh would soon be along. When the wife all about it. He knew what had happened to e girls saw them they ran and told their Punkwesh; the couple talked about it. Then he r. Coyote knew just what had happened; he started for Eagle's home. Bat is pretty quick in is girls the man at the spring was his traveling but he loses time by fluttering so much. rs son-in-law. When Bat arrived he found Pumkwesh had packed sh had taken a bath at the spring and up everything including Eagle's two children and d his hair. When he arrived at Junco' s their rabbitskin blankets. Bat told his grandson he was a very handsome man. He brought a to get on his back and he'd take him down. But ,of jerked meat for his mother-in-law. This Pumkwesh held back: he said the old man was too 'the first time that a man took two wives. tiny, that he and the load would fall off. Bat e sent his two girls over to his sister's then told Punkwesh to take a huge boulder and load to see what was going on. They came back it on his back. He backed up to the edge of the told him what they had seen. ledge so Puxkwesh could do this. When the rock esh now stayed at Junco's house. Every was in place Bat carried it over to the north side e went out hunting; every day he brought of Taobin and set it down on the edge of the pre- deer. Although Coyote was never able to cipice. It would roll off very easily, but no deer he knew where they were and would take one has ever disturbed it so it is there yet. sh all around to show him where they were. Pumkwesh was now convinced of his grandfather's o always gave Coyote part of the deer that abilities. He was told to roll himself and his esh brought in. belongings into a compact load, to get near the oyote was very jealous of his sister's good edge where he could wriggle off onto Bat's back. une in getting such a fine son-in-law. He Pumkwesh feared that Bat would fail to catch him, ed to get rid of him. Now, Taobin is a but Bat told him not to worry. Pumkwesh then high precipice. Their spring and dwellings rolled himself and the eaglets up in the blankets, above it. Coyote decided to take Puimkwesh and worked himself onto the edge of the cliff. the edge of the cliff and make him lean over Then he cried to Bat that he was ready and rolled 'look at deer that were supposedly below. The off onto Bat's tail. It was a very hard load for day they went hunting. Coyote took Pumk- the old man but he flew down slowly and carefully. ro the edge of Taobin. He told him there He was going to his own house. When he neared it eer grazing below which he could shoot if his wife ran out and called out for him to be would just lean over. While Pumkwesh was careful with his burden. They landed safely. The ing over Coyote gave him a push. The man bats unfastened the bundle and waked up the eagle ,appeared from sight. Coyote was delighted. children who had fallen asleep. started down a roundabout trail to the bot- Pumkwesh's mother-in-law, Junco, went out of the cliff to find the remains. every day to gather redbud. She sometimes went Now, Eagle had his home on a ledge on the down below Taobin, and on this day there she saw of Taobin. He had there two of his chil- Pumkwesh, for whom she had long been mourning. n that had hatched in his nest. They were Then Pumkwesh told them all that had happened to 1 supplied with fresh meat, for Eagle hunted him. He told Bat all about the death of his h day for his children, who were provided parents and of his adventures with his brother, h nice rabbitskin blankets as well. Eagle Hainano. s Pumkwesh's friend, so when the young man Pumkwesh and his mother-in-law went home. They 1 on the ledge he made him feel at home. went up by the north trail, which is easier than esh stayed there quite a while. He was the one from the southwest. When they neared home erseen by Coyote, who came out every day Pumkwesh hid himself in the bushes to stay until d sarched in vain for his victim's corpse. dark. Junco went on to her house, but she did not W ay down below Taobin, Bat was living with throw down the redbud as usual but carried it s wife. He was Pumkwesh's old grandfather. right on into the house. Coyote was watching the Fis old couple lived on nothing but mice, which place. Soon he saw that neither his sister nor 48 ANTHROPOLOGICAL RECORDS her girls were crying any more, and that they wana, a bird something like an eagle,83 went were tidying themselves up. He knew that Punk- there to hunt; Coyote was with him; Bat was si wesh must have come back. ting down below. Bat saw some deer at the ba After dark Pumkwesh sneaked into his home. of the cliff. Tawana wanted to shoot them so He knew that Coyote would soon send his girls asked Coyote to hold on to his belt while he over to see things, so he got out a mortar and leaned over. When Coyote had hold of the man pounded some tobacco in it. When the first belt he gave him a shove so he fell over. Ta Coyote girl came to the door he hurled the pow- landed on a rock and was not hurt. Coyote th *der at her eyes. It hurt her; she ran home cry- his friend would be broken in bits so he ran ing and told what had happened. Coyote then to eat him, but when he got there he couldn't sent the other girl, who was called "Nothing- find Tawana. can-injure-eyes," to see what was going on. She came to Pumkwesh's door, but she did not even flinch when the powder was thrown at her. Each 51. Thunder Twins84 time she just blinked and stared, and when she (Abstract 118.) had seen all she wanted to she went home to re- port. Coyote came over at once to welcome Pumkwesh In times long ago it was possible to make Coyote came over at once to welcome Pumkesh. .Kw Junco gave him some jerked rabbit she had in an child grow very fast. A woman who was about . . . n . . . k ^ . ~~have a baby would set up a stake in the center eating basket. But Coyote said he'd just take h it home and come back, after he had eaten it, her acorn-leaching hole. When the baby arriv to talk about the news. When he returned he she would put it on a small basket, blanket, pretended innocence, asking Pumkwesh what had buckskin and drag it around and around this p become of him since that day they'd gone hunt- This was done every morning for a year or so. ing and he had so carelessly fallen over the each occasion, when the baby was replaced in cliff. But Pumkwesh, ignoring his bluff, told cradle, it could be seen to grow a little at. . . , . ' , By the end of the first week, perhaps, the ba those who were there exactly what had happened B When C e l d tt Pwould be able to walk, and so on. When Coyote learne.thaturoug Now there were a kind of people to the nor home two eaglets he wanted one for his pet. He called We'maho. They were very tall, but t got Pumkwesh to try a chance test with him in orde to secureone. Hemarkeoutwere all skin and bones. One of them came to order to secure one. He marked out the ground th ot. H are alremra n e with a large Y-shaped path about forty feet long, th him. He arcae alonge san" hnd peWt The eagle children were placed at the end of the stem, while Coyote and Punikwesh sat down, Wemho," over and over, pursed up his lips and th sem wil Cyoe*n Pmkws sa don smacked them, then stuck out his tongue, whicb one at the end of either arm. The one to whom s t t the eagles walked should be their owner. The very long and cut or killed anything that cam eagles started one at atime. The first one his way. His tongue was just like lightning. came to the fork. He walked right down the patheve to Pumkwesh. Then the second one reached the one in it. Then he would take his knife, cut fork. He went toward Coyote. When he was half- the intestines, pound the meat up in his mort way down the fork he turned, walked across the and make a kind of sausage. Babies and child intervening space between the paths, and finished tasted salty so he would add them to adults fo on Punkwesh's trail. Pumkwesh kept both pets flavoring. He kept doing this as he traveled south until he arrived at Ko 'onikwe. until they were large enough to fly back home. A t p t rumrwesh was the first person tO mae cane building a large sweat house; it was as big a arrows, tO use the arrow straightener, to make hl. Thr.a rn eerto on o. . . . . . . . . ~~~~~hill. There wa's a grand celebration going on. war, to kill a bear [sic], to have two wives, O g w an to kee pt. He and hi brte, Haiano One girl who never went out to play or to vial, had t e e upets Hand hs br o anyone else knew that Wemaho was coming. She had muchsupernaturalpowerthought she had better run away. She wondered what she should change herself into: she deci 82 to be an old woman. By the time Wemaho arriv 50. Pumkesh (Tawana) and Coyote (Abstract 127.) she was an old woman pounding acorns at the c (This girl had a name but I [inf.] cannot thi Eagle Fell Off (kwina'ma kwa'tzaip) is the of it.) Wemaho saw her but thought her too o name of a big rock on Little Kings River. Ta- to be any good. He stopped to ask her where everyone was, for he could see all the desert 52From Joe Waley, Wobonuch, Dunlap, 1927; houses of the village. The woman just looked Lottie Waley, interpreter. h p 4 t s h 8 3The interpreter was unable to identity this him pone oadteswa os,adsi bird. Although the bird was not Eagle, it wa everyone was in there having a good time. T thought because Of the name of the rock that it ing her, he went on to the sweat house. He lo must be "something like Eagle." It is possible inside, he laughed and said to himself, "I've that the name refers to the fact that it is an eagle's home and that someone fell off there. 84From American Joe, Wobonuch, Dunlap, 192 It is obvious that the little story is sadly George Dick, interpreter.l distorted.l GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 49 s of meat." Then he went in and killed foot race to meet her, that whichever one reached rone. When he cut open one body, that of a her first should have her for his wife. They ant woman, he threw all the intestines started off. Coyote in the lead. Just as they side the door and began to pound up the body. reached the girl Coyote tripped and fell; Wolf There was a she-dog about the village, which got her. They talked a long time. She told them o had ignored. This bitch came upon the all that had happened at her village, and that rded intestines and saw a baby moving with- Wemaho would soon be coming, for he would track them. She bit the womb open and dragged the her anywhere. She said no one could kill him home. She put the baby in a cradle; she completely. But Wolf said that he and Coyote care of it. She had seen women take babies could get rid of him easily. heir leaching holes so she did likewise, Every year Coyote made himself a new house. ing the baby round and round a stick that The new one he built right beside the old. It put up in one, She named him Thunder. He made the place look like a large village. Soon rapidly, within a week he was able to walk. Wemaho came along. He saw the many houses and Dog did not stop, and soon the child was called out for the people to come meet him. He a bow and arrow. The foster-mother told said he was a messenger who had good news for boy to keep away from the sweat house. He them. Now Wolf and Coyote had decided that they a"All right." would race to meet him. The one to arrive first here had been so many people in there that would strike the cannibal's penis, which would o was still busy. The pounding of his make him fly up into the air. They saw Wemaho tle was heard day in and day out. coming and raced out. Coyote was ahead as they At the end of two years Thunder asked his drew near. Wemaho shouted to them not to come her what they were going to do. She said at him so fast, that he had a good message. But feared that soon they would be killed by the the men ran on. Just then Coyote stubbed his toe ibal in the sweat house. Thunder wanted to and fell, so that Wolf beat him again. Wolf was t him with his arrow but Dog said that carrying a stick. He swung it up between Wemaho's Id not kill him for Wemaho had no heart, or legs. The cannibal sailed up into the air and parts, he was just skin and bones. Then came down with such a crack that he was instantly boy suggested burning but his mother said killed. Wolf and Coyote went back home. could not be done yet. But she said there Wolf's wife now had a girl baby. She made it just one way. She knew of a hard stiff grow rapidly by the usual method. Coyote, too, s which grew far up the river. It was sharp married her. She had many children, so the world knife. She went off to get some. She gave was repopulated after Wemaho's slaughter. iece to the boy, telling him exactly what to During this time Thunder was living with his dog mother. One day he asked her to get the cane under took the knife and went to the door knife and cut him in two from head to crotch. His e sweat house. Standing at one side he mother was horrified. The boy insisted, saying a stone in the door. Wemaho, without mov- that he was tired of going about alone and wanted from the spot where he sat, thrust his a companion. Dog got the knife. Thunder lay on e out the door. As it flashed out Thunder the ground while his mother cut him in half. She off a piece with his cane knife. Wemaho carried the parts to the river and threw them in. took one step toward the door and again At the end of two days she heard shouting at dawn .t forth his tongue, only to have another and saw two boys coming up out of the water. They e cut off. Thunder continued to roll in called to Dog to build a fire for they were cold. s, and Wemaho to come nearer and nearer She did so. They were soon dried out. The boys il his tongue was just a short stump. Then were just alike. They were both called Thunder, der did not know what to do. Wemaho was but one was nicknamed Rapid. t at the door trying to kill the boy with They remained with their mother for some time Ilast bit of his weapon. Then Dog told her and went hunting for her every day. At last they to build a fire in the entrance to the sweat told her they were tired of staying on earth and The boy did this: Wemaho retreated and wanted to go to the sky. She agreed with this, sburned up in the building. Dog told her son saying that there would soon again be people at in three days the cannibal would appear, as the village for her to live with. Then the boys 'dead arose in that time, but that he would told her not to be alarmed when she heard them bother them. playing, for they would be very rough at times, m'the meantime the young girl had trans- and noisy, and they might even get mad. They d herself into her natural appearance. said that when people were frightened by thunder lder told her what was going to happen, ad- they should pick her, or any other bitch, up by Sgher to start traveling toward the east. one ear. This would hurt, the dog would think Asaid she would go. She went to the east she was going to be killed and she would howl. Mthe sun comes up. Then the twins would hear her, they would realize ISf and Coyote were living in that far that their mother was being hurt on account of ;er place. Coyote saw her coming and called their rowdiness, and they would stop. (This cus- t's attention. He suggested that they have a tom has been followed by the people.) 50 ANTHROPOLOGICAL RECORDS Then the boys went above. Rapid has a small 54. Pursuit of a Dead Wife88 bow; he keeps twanging the string on it in a (Version I.) (Abstract 145.) quick way which makes small and rapid thunder- claps. His brother, Thunder, has a big bow; A shaman's wife died. He watched by the side he gives the string an occasional pull to make o her arav fo nigt. On the thi nigh a big booming sound ~~~of her grave for two nights. On the third night a big booming sound. the woman arose from the earth and started west- ward. Her man followed her. They met no one. 52. Pleiades and Taurus85 Finally they came to an ocean with a bridge acr (Version I.) (Abstract 51.) it. The bridge was balanced at the center on a post [liKe a see-saw]. They crossed it safely. On the other side in the land of the dead--Kwiwi There were six young girls who were continu- some people, called the Wo'wo, told them what to ally scolded by their mothers. They had eagle- do. down strings; they stood on these and sang. The They returned to the bridge. As they crossed strings began to rise upward, swaying slowly it snapped them up to heaven. They had been tol from side to side. Their mothers saw them and not to sleep together for six nights, but on the sent their husbands after them. When they had fifth and sixth nights they enjoyed intercourse. nearly reached their wives the girls urinated As a result the woman disappeared and the man re on them so they went no farther. The constel- mained in [returned to?] Kwiwi forever after. lation of husbands is called Young Men. These people lived at Tarabido, which is south from Dunlap. 55. Pursuit of a Dead Wife89 (Version II.) (Abstract 144.) 53. Pleiades and Taurus88 A man had a wife who had been sick for a long (Version II.) (Abstract 52.) time. Her people lived a long way off. A mes- senger was sent to summop them, but she died be- There were six young girls, and a seventh, fore the relatives arrived. Her body was kept a little sister of one. They went up on Tomo- two or three days waiting for them. Then the kozona and sat on an eagle-down rope which car- chief said they could wait no longer and ap- ried them up into the sky. Their path was a pointed someone to dig the grave. zigzag one as the rope swayed back and forth. After the corpse was buried the woman's hus- Soon, by the same means, six young men followed band went to sit at her grave. He went two them. Their eagle rope sailed straight up. As nights. On the third night the ground shook; t they drew near the girls the latter spit on woman got up out of the grave. She looked all them so they could go no farther. around, yet not at her husband. Now this man (They can all be seen up there now. The male much eagle down and talismans of supernatural group is called Young Men. In the spring they power; he had the special power, called mai win, all die for one month. When they begin to re- of jumping great distances. He tied his eagle- appear they are a little cloudy. If a man down rope about his wife's waist and followed he wanted to have good luck at gambling he would Still she did not look around at him. go up on a hill to watch for them to reappear. They came to the edge of a great expanse of He would hold up his eagle-down-string talisman water. They crossed over it on a bridge which and peek through it at the group of stars. He jerked and wiggled. If they had fallen into the would see the girls come out first. water a water creature would have overpowered This group of girls is dangerous to men: if them and they would never have gotten out. Alo they fancy a certain man they will charm him their path were berries, which, if eaten, turned and he will become crazy.87 Similarly, if a people into deer. "Devils" halloo at people on woman is ill with pain during menstruation it the way to Kwi, but a good man pays no attention is due to her having been seduced by the star and goes straight on his way. men. They stay up there and laugh at her be- Finally they reached the land of the dead, cause nobody can get after them or do anything Kwitu badu, and there they saw To'op (Wolf, about it.) tuwawiya). To'op spoke to them. He told the that he was not yet ready to come to that place, that he stank, but that he might remain to watec In this place the people cannot be seen by d At night they a,)pear; they have a good time pla 85From Joe Waley, Wobonuch, Dunlap, 1927; Lottie~ Waey inepee.From Joe Waley, Wobonuch, Dunlap, 1927; 88From American Joe, Wobonuch, Dunlap, 1927; Lottie Waley, interpreter. George ' Dik nepee.From American Joe, Wobonuch, Dunlap, 1927; 87CI . Fletcher, PSL, 11. George Dick, interpreter. GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 51 Now the man was thinking of something, and To'op then told Coyote to build fires all knew it, and it made him laugh. The man around the camp. No one was in sight. But as Thinking how hungry he was. To'op went in it grew darker people commenced to appear; they eot a tiny little basket of seed-balls, and danced and played games. Then To'op called the r wee one filled with water. He gave man to him. He told him that he might take his to the man, the man thinking that there wife back home with him, but that they must re- just enough seed-ball for two bites, and main continent for four nights, otherwise the acorn [gruel] for one. At this To'op woman would disappear. Furthermore, that on ed to himself for he knew what the man was reaching home he must tell people what he had ing. He just told the man to eat all he seen, how when people died in that country they d to because the food remained the same would come to Kwi where there was no more fight- :no matter how many bites were taken off it. ing and dying, and that no one needed to worry proved to be true when the man commenced or be afraid to die for everyone went there. t. At last he was satisfied and he returned Then the man and his wife started back home. baskets. To'op then told him to stay and On the fourth night the man had intercourse h, but that he could not see his wife; and with his wife. She vanished. The husband went after he had seen everything he must go on to his home, and there he told people all and tell his people. that had happened. He died soon and went to Kwi. PART III. ABSTRACTS AND COMPARATIVE NOTES e comparative notations accompanying the 1. Creation of Land sets indicate the relationship, whole or al, of each tale to other variants. The Dumna (Y) tGayton.--Water covered all the isons have been carried out for whole or world (1. Chicken Hawk (2) looked for earth. portions of the tales only so far as they He asked four ducks (3) to dive for earth; all uturally significant from the Yokuts-Mono failed except the smallest (4),who succeeded in int. Episodes or elements that are widely touching bottom. He was unconscious, "dead," on buted and intrude into a great variety of returning to the surface (5). Sand, lodged in have not been listed save to indicate the his fingernails (6), was used to make land. This tions in which the distributions lie. For soil was dropped to form mountains (7), which le, Theft of Fire stories of the Yokuts pushed the water westward where the ocean is stern Mono have fairly close parallels on now (8). A man and woman were made for each rthwest Coast as well as in the neighbor- tribe and placed where their home was to be (9). sin area: only Basin comparisons are made to. The element or device, kill-all arrow, (1) Primeval water: Dumna (Gayton), (Latta, in Yokuts myths, and California gener- CIF:29); Gashowu (Kroeber IMSCC:204); Kings but more common in those of the Basin: River Yokuts (Powers TC: 83); Wukchuimni I II arative notes indicate this, that is, (Gayton),(Kroeber PISCC:218), (Latta, CiF:13); pra atve Yauelea Nionship, without list- Yewman), (Kroeber IMSCC:229), (Latta, ectioenof th te rela ionsip Hwitouelst CIF:19); Tuhohi (Kroeber, ILM?CC:209)- Tulamni p1 occurrences of the device. However, (Latta, CIF:23); Michahai-Waksachi (dayton); ts such as inexhaustible dish, life-token, Wobonuch (Gayton); Northfork Mono (Gifford, WMM: legades are of such extensive and random 305); Owens alley Paiute (Steward, MOVP:364); ution that references to them in tales Southern Sierra Miwok (Kroeber, IMSCC:202), than the specific tale under consideration (Barrett, MSSM:4); Coast Miwok (Merriam, DW:203); been ignored as pointless. References to Patwin (Latta CIF:35)* Northwestern Maidu currence of certain tales in areas not (Dixon NM:393; Wintu 1Du Bois and Demetracopoulou, OUs with California (for example, De- 'WI:2875. l oincus of the Northwest Coast Blood (2) The creation of land is most frequently Prince, of the Northwest Coast, Blood attributed to Eagle who, even when having com- ,of the Plains) are wholly gratuitous and panions, plays the major r8le. His assistants -sense represent distributions. They are or companions vary, but include Coyote, Cougar, ed for the possible interest of persons Wolf, Condor, Falcon, and Crow. The tribes fol- liar with type tales. lowing this scheme are Dumna, Wukchumni, Tulamni, e system of references operates thus. Ab- Tuhohi, and Yauelmani. These are Yokuts of the ts are numbered and cross-references are lower foothills or plains. Yokuts of the foot- to their numbers throughout. The first hills fall with Western Mono in granting honors act of a series of variants carries, at to Falcon and Crow: Gashowu, Kings River Yokuts, et ofasere the fullnt laristso oc- Wobonuch, Northfork Mono Michahai-Waksachi. comparable point, the full list of oc- The Michahai-Waksachi ana Yauelmani mention Fal- nces of that point in the variants and con and Raven as mountain builders. The Chuk- r tales. 1Xhen the occurrence is in another chansi, like the Southern Sierra Miwok, make it is mentioned as such, or by title. At Coyote the creator. Paleuyami and Wobonuch fol- further occurrences of the compared point, low Great Basin beliefs in giving Wolf and Coyote annotation refers to this first and complete the creator r8le. ing. In these further occurrences, the (3) Ducks do diving: Dumna (Gayton), (Latta, al source is shown, so that the affiliation CIF:29); Gashowu (Kroeber, IMSCC:204), plus the point being compared is apparent. Beaver, Otter and Mud Hen; Kings River Yokuts The general lay-outof mythologic areas in (Powers, TC:363); Wukchuimni, I, II (Gayton); The general lay-out ot mytuologlc areas lnYauelmani (Newman), inferential, (Kroeber 'ifornia and adjacent territory was presented IMSCC:229) (Latta, CIF:19), plus Turtle; Tuhohi an earlier paper,90 wherein it was shown (Kroeber iMSCC:209); Tulamni (Latta, CIF:23); a nuclear group comprising Miwok, Patwin, Yokuts (Potts, CMCI: 3); Wobonuch, I, II (Gayton); ts, Western Mono, and Salinan constituted Northfork Mono (Gifford, WIIM:305); Southern Si- Central California folk-tale area, with erra Miwok (Kroeber IMSCC:202),(Barrett, MSSM:4); i Maidu, and Tubatulabal as peripheral or Wintu (Du Bois and Demetracopoulou, WM:287), 3itional adjuncts. There remain to be inferential. in detail the intra- and extrarelation- (4) Smallest duck successful: Dumna (Cayton), i of this central area of which the Yokuts Latta, Cive2Y) Gts (Kroeber INSCC 204); Kings River Yokuts (Powers, TC:38~); Yauel-mani 7Western Mono peoples form the southern and (Newman), inferential, (Latta, CIF:19), Teal or part. Duck; Tuhohi (Kroeber, IMSCC:209), Mud Hen; - T~~~~~~~~~~WTobonuch (Gayton) Duck's wife; Tuibatulabal 0Gayton, Areal Affiliations of California (Voegelin, TT:2083, Mfud-diver. tales. (5) Diver unconscious on return: Dumna [53] 54 ANTHROPOLOGICAL RECORDS (Gayton), (Latta, CIF:29); Kings River Yokuts ing they dropped the soil which became land (t). (Powers, TC:383); Wukchujmni I, II (Gayton), At first Raven's range--the Coast Range--was (Latta, CIF:13); Yauelmani lNewman); (Kroeber, larger than Falcon's--the Sierra Nevada (t). Fal IMSCC:229); Tuhohi (Kroeber, IMSCC:209); Tulamni con reversed them (3). (Latta, CIF:23)- Wobonuch, I, II (Gayton); Northfork Mono VGifford, WMM-4305). ( See abstract 1 (Du.mna), notes 1, 3, 4, 6, (6) Earth from nails, beak, and the like: (1) See abstract 6 (Wukchumni), note 9. Duimna (Gayton), (Latta, CIF:29); Gashowu ( S (Kroeber, IMSCC:204); Kings River Yokuts (Powers, (2) Falcon and Crow as partners: The associati TC:383); Wukchuimni, I, II (Gayton), (Kroeber, of Falcon and Crow virtually amounts to a partne IMSCC:218), (Latta, CIF:13); Yauelmani (Newman), ship. They function together in several creatio (Kroeber, IMISCC:229); Tuhohi (Kroeber, IMSCC: tales; for example, Gashowu (~Kroeber, IMSCC:204); 209);Tulani (atta CIF:3); obonch ~Kings River Yokuts (Powers, TC:383); Tuhohi 209t T)ulamni (Latta, CIF(23); Wob'onuch, I) II (Kroe er, tI:0) Yaemn (Latt CIa 6 (Gayton); Northfork Mono (Gifford, WMN:3061; (Kob9 MC:0) aulai(at,CF6) SouternSiera Mwok(Kroeber IMSCC:202); Yokuts (Potts, CNCI:73); Michahai-Waksachi (Gay- River Patwine(Kroeber, PTN:3055; Northwestern ton); Wobonuch (Gayton ; Northfork Mono (Gifford, Maidu (Dion, MM:40);, Wintu (Du Bois and De- srW :305). Crow accompanies Falcon after he lose metracopoulou, WN1:287). his eyes, or is his companion in heroic actions; metracopoulou ac W 1327). ihha-asah for example, Yauelmani (Newman), (Kroeber, Il4SCC: (7) See abstract 137 (Michahai-Waksachi), 231); Northfork Mono (Gifford, WMMI:352); Salmnan (8) Mountains push water westward: Dumna (Mason, LSI:63). This listing is not continued (Ga ton); Owens Valley Paiute (Steward, MOVP: as a comparative item. (t) See abstract 19 (Michahai-Waksachi), note 364. 2. 3. (9) Man and woman made for each tribe: (3) Falcon reverses mountains: Gashowu (Kroeb Dumna (Gayton); Wukchuimni (Kroeber, IMSCC:218); IMSCC:205); Kings River Yokuts (Powers, TC:383); Michahai-Waksachi (Gayton); Plains Miwok (Mer- Yauelmani (Latta, CIF:63), in Creation of Moun- riam, DW:87); see abstract 137 (Michahai- tains; Tuhohi (Kroeber IMSCC:211), inferential; Waksachi), note 3. Yokuts (Potts, CMCI:'733. 2. Creation of Land [The Dum' -nah World] 3a. Creation of Land and Mountains Dumna (Y) [Latta CIF:29 .--Four ducks swam Yokuts [Potts, CMCI:73].--Eagle and Crow sat about in a world of water (*); they asked Eagle on a stump above water (1) . They created a duck for land, he told them to make it themselves. who brought up mud several times (2). Eagle and They began to dive (*). Eagle sent his son to Crow decided to have more brought up, which they watch them. Finally the smallest duck dived had divided between them (*). During Eagle's (*); he sang a song asking Whirlpool to help him. absence Crow secured a larger pile (*). Eagle He returned unconscious (*) with some mud un- objected; his low pile was on the east side. He der his claws (*). Eagle's son threw the mud in swung them around where they are now, as the all directions (t): it became land, rivers, Coast Range and Sierra Nevada (3). trees, bird and animal people. The water ran off forming gulches and creeks. A piece of far- (1) See abstract 6 (Wukchuimni), note 1. flung mud became a man, Wi-ness, who lived far 2) See abstract 1 (Dumna), notes 3, 4. up in the mountains. *) See abstract 19 (Michahai-Waksachi), Eagle's son saw Wi-ness had fire (t); he notes 3, 4. went after it. Its heat burned his head and (3) See abstract 3 (Gashowu), note 3. neck black and [young bald eagles] have been black ever since. 4. Creation of Land and Mountains (*) See abstract 1 (Duimna), notes 1, 3, 4, Yokuts of Kings River [Powers, TC:383].--Hawk 5, 6. and Crow (*) took turns resting on a post (1) (t) See abstract 6 (Wukchumni), note 3. which projected from universal waters (*). They (t) See abstract 24 (Duimna), notes 2, 6. created water birds. The smallest duck (*) div it was dead on return (*); it had earth in its 3. Creation of Land [The Beginning of the World] beak (*). Hawk and Crow flew north from Tehacha Pass to Mt. Shasta (t) scattering the earth (t). Gashowu (Y) [Kroeber, IMSCC:2041.--Every- Hawk created the eastern range [Sierra Nevada], thing was water (*); Falcon and Raven (*) were Crow the western [Coast R tange t), which was there. Beaver, Otter, Mud Hen, and two ducks larger (t). Annoyed, Hawk reversed the mountai (*), dived for earth but failed. The smallest (2) with power from Tobacco. duck (k'ui k'ui) succeeded (*); sand was under ()Seasrc Dma,nts2 ,45 his fingernails (*). Falcon mixed it with to- (1) See abstract 6 (Wkcumnan), notes2 1. ,5 bacco (1). Each taking half the mixture Falcon t)See abstract 19 (Nichahai-Waksachi), note and Raven (2) flew north, separated (t); return- 2, 3, 1, 4. (2) See abstract 3 ('Gashowu), note 3. GAYTON AND NEWNAN: YOKUTS AND WESTERN MONO MYTHS 55 5. Creation of Land small island, (Latta, CIF:13); Kings River Yokuts (Powers, TC:383); Yauelmani (lNewman) in nest, chumni, I (Y) [Gayton].--Water was every- (Kroeber, IMSCC:229); Tuhohi (Kroeber IMSCC:209) (* . All people drowned save a few on a mountain; Tulamni (Latta, CIF:233 in nest; vors on a high place (1). Eagle and Cou- Yokuts (Potts, CMCI:73); Northfork hono (Gifford, (*) wanted land. They tied strings to the (2) of three ducks (*) who dived but (t) See abstract 5 kWukchumni), notes 2, 3. (2) Earth mixed with seeds or tobacco: Wuk- ed. Turtle (3) succeeded; he was nearly chumni, II (Gayton), tobacco, (Latta, CIF:13); on return (*). Dove took the earth from Gashowu (Kroeber, IMSCC:204) tobacco; Paleuyami ingernails (*) to Eagle. Eagle talked to (Gayton); Yauelmani (Newman), (Kroeber, IMSCC: and it became the world. Blue Jay, 229), (Latta, CIF:19); Tuhohi (Kroeber, IMSCC: ted Jay, and Coyote planted trees. There 209); Tulamni (Latta, CIF:23); Southern Sierra people. Wolf was sent far south to stay: Niwok (Kroeber, TMSCC:202). se the world by howling (4). These first (3) Earth scattered in a circuit or four direc- 1-neople now live far east at a great tions: Dumna (Latta, CIF:29) in all directions; (5 ~~~~~~~~~~Wukchumni II (Gayton),5, E, N, W, (Latta, CIF:13) S, W, N, i; Yauelmani (Latta, CIF:19) in all di- rections; Tulamni (Latta, CIF:23) in all direc- *) See abstract 1 (Dumna), notes 1, 2, 3, tions; Wobonuch, II (Gayton) N, W, S, E; North- fork Mono (Gifford, WMM:306). Direction circuits l) Deluge: Wukchuimni (Gayton) Tuhohi in other tales of this collection are: E, N, W, S, ber, IMSCC:209); Tibatulabal (Voegelin, Yauelmani (Newman), in Condor Steals Falcon's ); Rumsien Costanoan (Kroeber, INSCC:199); Wife (abstract 81); Tuhohi (Kroeber, IMSCC:211), uch (Gayton); Owens Valley Paiute (Steward, in eft of Fire (abstract 32); W, S, E, N, Wuk- :364) inferential; Northern Shoshone chumni ( ton, in Pursuit of a Dead Wife (ab- ::e, N?:247); River Patwin (Kroeber, PTN: stract 142); N, S, E, W, Yauelmani (Newman), in ; Pomo (Barrett, PM:127). Falcon Loses his Eyes- Contests with the Canni- 2) String tied to diver: Wukchumni, I, II bal. (abstract 93). on); River Patwin (Kroeber,.PTN:304, 305); (4) Land to subside in a specified time: hwestern Maidu (Dixon, M141:39): Wintu (Du Wukchunmni, II (Gayton) 12 days; (Latta, CIF:13) and Demetracopoulou, WM:287). 6 days; Tuhohi (Kroeber, IMSCC:209) solid in 6 3) Turtle successful: Wukchuimni, I, II days; Wobonuch, I (Gayton) 6 days. on), (Kroeber, IMSCC:218), (Latta, CIF:13); (t) See abstract 137 (Michahai-Waksachi), Patwin (Kroeber, PTN:304, 305); Patwin notes 1, 4. rs, TC:226); Northwestern Maidu (Dixon, (5) Messenger chased: Wukohuimni, II (Gayton), ). Wintu (Du Bois and Demetracopoulou, (Latta, CIF:173), in Mikiti Contests with the ?). Cannibal (abstract 59). 4) Wolf's howling stabilizes world: See ct 9 (Paleuyami), note 2. Animals' rock home: See abstract 16 6a. Creation of Land onuch), note 15. Wukchumni (Y) [Stewart, YCM:322].--The world 6. Creation of Land was all rock; there was neither fire nor light. Coyote sent Wolf up to a lake in the mountains chuinia II (Y) [Gayton].--Water was every- to get fire. When Wolf brought it, Coyote made a . Eagle * caused a little tree to the sun and moon and put them in place. Eagle up for a resting place (1). He sent five kept Coyote at work; Coyote made Wolf and Cougar (*) to dive; he tied a string to the foot help. They made streams, trees, people, animals, f the smallest, who dived and died. Eagle fish, and the like. They gave the animals to the d him. All the ducks failed. Eagle sent people who used them for food (1). Coyote, Wolf, e (t), who succeeded. Though unconscious and Cougar complained that the people would fill ihe had sand under his fingernails (*). up the world. Eagle said for them to leave (*): *mixed this with tobacco (2), scattered a he sent Cougar to the mountains, Wolf to the 1 south, east, north, and west (3), and hills, and Coyote to the plains (*). ced that the water would go down in twelve (4). Then the animal-people lived on the (1) The obtaining of fire from the high moun- d. tains and the busy creation of the things of this a world suggest Pomo or Miwok creation tales (cf. bntually Eagle sent Dove to gather the Barrett, PM and Merriam, DW). (4.Dove raced Bear to make him come Bart, PN,n era,D) (*) See abstract 137 (Michahai-Waksachi), Eagle told them to live (t) where they notes 1, 4. on the mountains or in the plains. )See abstract 1 (Dumna), notes 1, 2, 3, 7. Creation of Land [The Beginning of the World] VCreator rests on tree or stake: Wuk- Wukchumni (Y) [Kroeber, IMS3CC :218]. --Eagle and i, II (Gayton), (Kroeber, INSCC:218) on a Coyote (*) were on a small island surrounded by 56 ANTHROPOLOGICAL RECORDS water (*). Turtle dived (1); he returned with Coyote said they were too loose. Wolf shouted earth under his nails (*), from which Coyote and again, and they tightened up (2). Wolf and Co Eagle made land. They made six pairs of men and started to make hands without fingers, which u women from earth (2), sent them to live in vari- pointed caused death (3). Lizard objected, sai ous places (*). People were eating the earth hands should be like his (4). Coyote started t (3). Dove went out, found a single grain of eat earth, but stopped (5). meal from which Eagle and Coyote made seeds and fruit. People and plants increased; but there (1) See abstract 6 (Wukchuimni, II), note 2. is still water under the earth. (2) Wolf stabilizes world by shouting: Pale yami (Gayton); Wukchumni, I (Gayton); Yauelmani See abstract 1 Dlmna), notes 2, 1, 6, 9. (Newman), (Kroeber, IMSCC:230), (Latta, CIF:l9) 1 See abstract 6 DWukcmna2i), note 3. Tuhohi (Kroeber, IMSCC:209) inferential?; Tul 2) People made from earth: Wukchumni (Latta, CIF:23). (Kroeber, IMSCC:218), (Latta, CIF:207); Miwok (3). Pointing finger causes death: See Thomp Powers, TC:360); Maidu (Dixon, MM:41, 42), 8son TNAI:345. (Powers, TC:358-60); Pass Cahuilla (Strong, t4) Lizard hand: General reference see Tho (Powers, TC:358-60); Pass Cahuilla (Strong, sn NI28 aeym Gyo) uc ASSC:134); Southern Diegueho (Waterman RPDI: son, TNAI:288, Paleuyami (Gayton) Wukchumni 338); Kamia (Gifford, KIV:77); Papago tWri ht (Latta, CIF:207); Northfork Mono VGifford, WhN: LAT:21, 22); Maric~opa (Spier, YTGR:346).This 321), aberrant, in another tale; Southern Sier idea is not intrinsically Californian, much less Miwok (Barrett, MSSM:5); Central Sierra Miwok Yokuts. The creation of people is not a subject (Merriam, DW:61); Northern Miwok (Merriam, DW:5 of interest in South Central California. In the 115); Nisenan (Merriam, DW:59); Maidu (Dixon, mythology of the northern half of California 42); Pomo (Barrett, PM:470); Hill Patwin (Kroeb wherein the topic is developed, sticks or PTN:305); Yuki (Kroeber, YM:926); Yana (Sapir, feathers are the materials from which humans are YT:908); Karok SHarrington, KI:26); Serrano created. Creation from earth is always suspect (Kroeber, H:619); Pass Cahuilla (Strong, ASSC: as a biblical intrusion, and is especially so 135); Yuma (Harrington, YAO:329); Kamia (Giffo in the case of this distribution which centers KIV:77) aberrant; Piaricopa (Spier, YTGR:346), about a region where Mission influence and aberrant. Franciscan teachings penetrated before 1800. (5) See abstract 7 (Wukchuimni), note 3. (3) People start to eat the earth: Wukchumni (Kroeber, IMSCC:218), (Latta, CIF:208) in Crea- 10. Creation of Land [The Beginning of the Wor tion of Man (abstract 125); Paleuyami (Gayton). Yauelmani (Y) [Kroeber, IMSCC:229 .--Eagle, 8. Creation of Land [How the chief, Wolf, Coyote, Cougar [Panther], Falcon, Wukchumni World Was Mad Cooper's Hawk, and Condor (*) were in a nest (1 on a tree (2) surrounded by water (*). Eagle Wukchumni (Y) [Latta, CIF:13].--Eagle lived called ducks to dive (*), the smallest (k'ui in a tree (*) in the sky; tired of flying about, k'ui) failed (*). Finally one succeeded, tho he created a world covered with water (t); he it died (*). Eagle took earth from its finger made water creatures, then a few land animals. nail (*), mixed it with seeds (3). It swelled All lived together in the tree; Eagle as chief, in the water, became this earth. Wolf shouted Condor, Cougar, Wolf, and Coyote lesser chiefs. to test it (4), Coyote too. When it was firm They needed land. they descended and lived in a house by a lake. Eagle told water creatures to dive for it. Each evening Tobacco went into the water. All failed but Turtle (t) who returned, uncon- Coyote snared it. Tobacco gave himself to Fal. scious (t), with mud in his paws (t). Eagle con, bestowing supernatural power (5). and Cougar mixed it with seed (*); the mixture Coyote left deer under a tule mat all nigh swelled for six days. Then Wolf threw some S, At dawn it became a woman. Coyote died from a W, N, and E (*). At the end of six days the tempting intercourse. Falcon revived him by water had lowered (*). The tree descended to sticking grass in his anus (6); he said he was Ti-up-in-ish, a hill at Lemon Cove, and became sleepy (7). Coyote killed the woman; after a the first oak tree. Eagle created all other night she revived; that night he was successfu bird and animal people. Deer was made by power from Tobacco; she was t mother of human people (8). (*) See abstract 6 (Wukchumni), notes 1, 2, 3, 4. (*) See abstract 1 (Dumna), notes 2, 1, 3, (t See abstract 1 (Dumna), notes 1, 5, 6. 5, 6. ($) See abstract 5 (Wukchuimni), note 3. (1) Creator and companions in nest: Yaue (Kroeber, IMSGC:229), (Newman); Tulamni (Latta CIF:23). 9. Creation of Land (2) See abstract 6 (Wukchumni), note 1. (3) See abstract 6 (Wukchuinni), note 2. Paleuyami (Y) [Gayton].--The world was made (4) See abstract 9 (Paleuyami), note 2. from seeds (1). Wolf shouted; the seeds shook. (5) See abstract 15 (Wobonuch), notes 1, 2, GAYTON AND NEWMIAN: YOKUTS AND WESTERN PIONO MYTIHS 57 6) Pricked anus revival: Yauelmani 13. Creation of Land and Mountains ber, IHSCC:229), (Newman), in Falcon Loses [The Beginning of the World] blinz (abstract 90). Death thought sleep: See Thompson, TNAI: Tuhohi (Y) [Kroeber, IMSCC:209].--Eagle, the Du Bois and Demetracopoulou, WPi:401, note* * Du Bis nd emeracpouo,W:1 oe chief, and Coyote (* were on a mountain; water In this collection: Yauelmani (Kroeber, C:231), in Falcon Loses his Eves; Contests was everywhere (*). They asked Magpie (1) how the Cannibal (abstract 93); Wukchumni to make land. Ducks tried to dive to the bottom ta, CIF:95, 187); TUbatulabal (C. F. and E. (*); Mud Hen succeeded (*), but died (*). They egelin, TMT); Wobonuch (Gayton), in Hainano took sand from its ears, nose, and fingernails Pu kesh (abstract 126). (*), mixed it with seeds (2) and made earth. B8 This origin of woman and her role as Wolf tested its hardness (3) in six days; it r of human people has no exact parallel in dried in twelve, but meantime impatient Coyote South Central California region. See Mother roughened up the mountains by tramping about. n (abstract 122), which has Basin affilia- Eagle sent Falcon and Raven to inspect things, Raven along the Coast Range, Falcon via the Si- erra Nevada. Falcon's mountains were then lower, 11. Creation of Land but he claimed they were higher (4). Eagle and Coyote dispersed their companions auelmani (Y) [Newman].--Three eggs were in (t) to dwell in various places, some to become t (1) over the water (*). When hatched people (t). Coyote did not want to remain here. were Eagle, Coyote, and Falcon (*). To- Then they went to the sky where they are now (5). o went into the water; Coyote trapped it. on claimed it for his supernatural power (*) See abstract 1 (Dumna), notes 2, 1, 3, 4, 5. (1) mong the neighboring Chunut, Magpie was oyote wanted land. Eagle sent for ducks regarded as very wise, his advice was sought "just to dive. Many tried but died. The duck, like a lawyer" (Josie Alonzo). dived (*); he brought up sand in his 2) See abstract 6 (Wukchumni), note 2. i . He was dead (*); Falcon re- 3) See abstract 9 (Paleuyami), note 2. In mrnails v . n was eaa ;talco re- this instance Wolf walks over the earth to test him. They mixed this sand with a plant it; he does not shout. poured it in the water; Falcon blew tobacco (4) See abstract 19 (Michahai-Waksachi), t. Land appeared. Wolf shouted; the land notes 1, 4. ed; Coyote said to try again; they were suc- (t) See abstract 137 (Nichahai-Waksachi), U (4). Coyote told Falcon to make trees notes 3, 4, 5. seeds. They left their nest. (5) Creators go to sky: an unusual idea, whicn may be the result of Christian influence. 1) See abstract 10 (Yauelmani), note 1. The usual belief is that they went east to a )See abstract 1 (Dumna), notes 2, 1. 3 high rock, went east (vaguely), or went west to make a place for the dead. 5. See abstract 15 (Wobonuch),notes 1, 2, 3. 3) See abstract 6 (Wukchumni), note 2. 14. Creation of Land [The Too-lahm'-nee World] 4 See abstract 9 (Paleuyami), note 2. Tulaimni (Y) [Latta, CIF:23].--Eagle and Fal- Creation of Land [The Yowl -ma -nee Worldl con (*), his son, lived in the sky. Eagle made a world covered with water (*); made a nest (1) lmn Y)[LtaCI19.Eallie with three eggs in it. These ha'tched as Wolf, uelmani (Y Latta, CIF:19].--Eagle lived Coyote, and Duck. Falcon ate tobacco, told Duck in the sky; he made a world covered with to dive Duck returned unconscious (*) with ,(+); then nade all w;ater creatures (*).. nt Malr mdu anoter ck,atur tl mud in his feet and beak (*). Falcon restored t forleard Dc(*). Finally Teal Duck (Tr) him, gave the mud to Eagle. Eagle mixed this uve for earth Eagl Fixed t ds (t) with seed (t); it swelled; he threw it in all t up some. Eagle mixed it with seeds (t) directions (t). It became a thin crust of earth; lled; he threw it in all directions (t). the animals stepped on it. Coyote howled; the came land, bird and animal people. But the ground trembled. Thunder told Wolf to howl. He was weak; it sank when Coyote insisted upon did and the earth became firm n2). Then Eagle ng at the morning star. Everything was made all the bird and animal people, and things de and all had to be done over again. This of this world, save the Indians. Wolf howled first (1). Now Coyote howls e mornin star without harm. (*J See abstract 1 (Dumna), notes 2, 1, 3, 5, 6. i)See abstract 1 (Dumna), notes 1, 2, 3, (1 e btat1 aemn) oe1 yal ducks are small]. (t) See abstract 6 (Wukchulmni , notes 2, 3. ^)See abstract 16 klbUukchuani), notes 2, 3. (2j See abstrict 9 (Paleuyanii), note 2. )See abstract 9 (Paleuyami), note 2. 58 ANTHROPOLOGICAL RECORDS 15. Creation of Land (6) Diver has dream power: Wobonuch, I (G ton); Northfork Mono (Gifford, WMM:306). Wobonuch (WM) [Gayton].--The animal people 7) See abstract 6 (Wukchumnij, note 4. lived here with Eagle, their chief. Water was 8) See abstract 19 (Michahai-Waksachi) no everywhere (*). Falcon and Crow (*) stayed lt) See abstract 137 (Michahai-Waksachi3, n above it. Tobacco came from the east, fell in- 1, 4, 6. to the water (1). The pair made a net. Tobacco fell into it (2). Falcon tasted it, thereafter 16. Composite: Creation of Land; Water Girl; always ate it (3). Crow ate only wind. A finer Death Controversy; Transformation to Animals tobacco fell in the net, also a tobacco mortar and pestle. Wobonuch WjM)[Gayton].--Coyote and Wolf (*) Falcon, to catch Night [darkness], held his brothers, lived together. Coyote touched a fo net north, west, south and, successfully, east. bidden bag (1) containing earth and water, ca He rubbed Night on Crow, making him black (4). a flood which drowned everyone (2) but Wolf, w Falcon, Crow, and some ducks wanted land. floated on a raft. Tobacco fell in the water; Falcon ordered the people to assemble in six Wolf caught it with a net (3). He called Coyo days (5). He knew Duck had had six dreams (6); to life. he ordered them to dive (*). They reported Wolf ordered Duck (*) to dive for earth. that land, trees, "everything," was below. died (*), but returned with earth under his fi Falcon ordered an assembly in six days. nails (*). Wolf revived Duck, told him to ret Quieting the water with his net, Falcon sent in six days (4). Telling Coyote to close his Duck's wife (*) below; he aided her by blowing he scattered the earth in a wide circle (5). tobacco. She returned unconscious (*), but little earth rose up, but after inspection Coy with sand under her nails (*). Falcon revived recommended more. The action was repeated wit her; then sent everyone home, to reassemble in success. six days. Coyote got Elk and Mountain Sheep. Wolf se Falcon put the sand on his knee. The earth these two westward by different routes to make rose up where the duck had dived. After six mountains (6). He sent Coyote to name every days the water subsided (7). place--creek, hill, and so on (7). Falcon and Crow traveled north by parallel Wolf called Eagle and gave the world to him routes (8); they saw beginnings of habitation while he himself went west to make a home for on earth. Fires were in the houses, and human dead people (8). people. Food was obtained by wishing, which satisfi The animal people decided to leave (t). Eagle, but displeased Coyote. Coyote argued; Falcon showed the newcomers how to kill deer, food gathering and feasting were established make acorn mush, and other things. Then the A girl, Kaneo, was importuned by her broth messenger told each animal person what [animal] in-law. She built a fire under a cliff where he was to be (t) and they went away. Coyote and was; suffocated, he fell and died. Kaneo took Dog remained (t). his roasted flesh home; people ate it. She s disclosing the truth. The outraged people c (*) See abstract 1 (Dumna), notes 1-6. her into a creek, trying to shoot her. She t (1) Tobacco comes: Wobonuch, I, II (Gayton); eled upstream under water. She was pursued f Yauelmani (Kroeber, IMSCC:230); (Newman)> Micha- hai-Waksachi (Gayton), in Falcon's Home 6abstract up into the mountains to a lake where she dis- 86). appeared, at the same time causing a snowsto (2) Tobacco snared: Wobonuch, I II (Gay- She stayed under the waters of the lake; she ton); Yauelmani (Kroeber, IMSCC:2305; (Newman); children; she sometimes peers at people on the Michahai-Waksachi (Gayton), in Falcon's Home trans-Sierra Nevada trail (10). (abstract 86). The pursuers turned back, but several peri (3) Falcon eats tobacco: Wobonuch, I (Gay- in the snow. They told Eagle, who said peopl ton); Wukchumni (Latta, CIF:162), in Mikiti who died would be put in water to revive; on Kills Bear (abstract 58); Yauelmani (Kroeber, third morning they would emerge young and im- IMSCC:231); (Newman); Michahai-Waksachi (Gayton), mortal (11). Coyote said the world would fil in Falcon's Home (abstract 86); TAbatulabal * ; (C. F. Voegelin, TT:195), inferential. up. He wanted death and mourning celebration (4) Crow made black: Wobonuch, I (Gayton) (12). Eagle agreed. He secured Owl, the sh Yauelmani (Newman), in Condor Steals Falcon's to kill Lizard, Coyote's son (13). Coyote, Wife (abstract 81); Southern Miwok (Merriam, stricken, broke Owlts neck and proclaimed tha DW:93), in another tale; Southern Ute (Lowie, shamans would not have the power called mai'i ST:33), in another tale; Paviotso (Lowie, ST: (14). 230), in another tale; Kaibab Paiute (Sapir, Eagle retired to a high rock, Etiptu, follo TEPUU:447), Eagle, in another tale; Hupa by his people (15). He sent Rattlesnake after (Goddard, HT:131); cf. Boas, TM:677 for North- fish, then others; all died at certain spots wes Cos ocurene. . where their pictures are now on that rock (16) (5) People ordered tO assemble in six days. Th eann epe()cagdit hi Wobonuch, I, II (Gayton).Threannpepet)cngdioterpa GAYTON AND NEWMAN: YOKUTS AND WESTERN MONO MYTHS 59