UNIVERSITY OF CALIFORNIA PUBLICATIONS IN AMERICAN ARCHAEOLOGY AND ETHNOLOGY Vol. 9, No. 1, pp. 1-235 February 19, 1910 YANA TEXTS BY EDWARD SAPIR TOGETHER WITH YANA MYTHS COLLECTED BY ROLAND B. DixoN. CONTENTS. PAGE INTRODUCTORY REMARKS. Key to eharacters used ......................... 4 I. CENTRAL DIALECT (Gat' ?Vfi). Myths. I. Flint Boy .v** .................... 6 II. The Theft of Fire and the Burning of the World ............ 23 III. The Visit of the Geese People to Mt. Shasta ....................- 35 IV. Bluejay's Journey to the Land of the Moon ........................ 50 v. The Creation of the Yana ...................................................... 74 VI. Origin of Sex, Hands, and Death .......................................... 77 vii. Coyote and His Sister ........................................................... 93 v=. Coyote and His Mother-in-Law ............................................ 109 ix. The Rolling Skull ............................................................ 115 II. NORTHERN DIALECT (GaWi'$). Myths. x. Coyote, Pine-Marten, and Loon ............................................ 129 xi. The Drowning of Young Buzzard's Wife .......................... 137 xii. Coyote, Heron, and Lizard ......................................-.. 142 xiii. The Finding of Fire (from Curtin 's "Creation Myths of Primitive America") .................................................. 160 Narratives and Customs. xiv. Indian Medicine Men ............................................................ 174 xv. Marriage ................ ........................................... 181 xvi. A Lovers' Quarrel ........................................................... 183 xvii. Childbirth and Death ........................................................... 185 xviII. Death and Burial ........................................................... 188 xix. Betty Brown's Dream ........................................................... 195 xx. Spell said by a Girl desirous of Getting a Husband .......... 197 xxi. Curse on People that wish one Ill ........................................ 198 xxi. Prayer on Sneezing ................................. 199 2 University of California Publications in Am. Arch. and Ethn. [Vol. 9 Supplementary Texts, collected by Dr. R. B. Dixon. XXIi. The Rolling Skull- ------------------------------------------- 200 xxiv. Grizzly Bear and Deer -------------------------------------......................203 III. SUPPLEMENTARY YANA MYTHS, collected by Dr. R. B. Dixon. I. The Creation of Man ............................. 209 IH. The Contest of Fox and Coyote ............................................ 210 III. The Lost Brother .............................-..... .............. ..... 214 Iv. The Flints and Grizzly Bears -------------------------------------------------.216 v. I I'lhat"aina ................................................................ ......... 221 vi. Fixing the Sun --------------- 223 vII. W oodpecker and W oodrat ...................................................... 224 VInii. Rabbit Woman and Her Child .......... .................... 225 ix. Coyote and Rabbit Gamble ..............................-...... 226 XL Gopher and Rabbit Gamble .............................. 227 xi. Coyote and the Stump ------------------------------ 227 xi. Loon W oman .............................. 228 xiI. Pine Marten's Quest for Moon's Daughter ........................ 233 INTRODUCTORY REMARKS. The following myths were obtained in 1907 as part of the Ethnological and Archaeological Survey of California conducted by the Department of Anthropology of the University of Cali- fornia. Numbers I-Ix were obtained in December near Red- ding, the county seat of Shasta county, numbers X-xxii were obtained in July and August between Round Mountain and Montgomery creek in the sam.e county (see notes 3a and 202 of text). The two sets of texts represent two not very different but clearly distinct dialects, the Northern Yana (gar'lei) and the Central Yana (gatf&'ei), of which the former may be consid- ered more specialized phonetically. The territory formerly oc- cupied by these dialects may be defined as that part of Shasta county, California, that stretches south of Pit river from and including Montgomery creek, a southern affluent of that stream, west to a point on Pit river between Copper City and Woodman, then south to Woodman on Little Cow creek, along the eastern bank of that stream and Cow creek to the Sacramento river, southeast to Battle creek, east along, or some distance north of, Battle creek and North fork of Battle creek to the mountainous country southwest of the headwaters of Hat creek, and north- west back to Montgomery creek in a line that feLl short of Crater Sapir: Yana Texts. peak and Burney creek. Of this country only that small portion that lies northeast of Bullskin ridge, in other words the region of Montgomery and Cedar creeks, belonged to the Northern Yana or gari'ei dialect. The territory defined above formed roughly the northern half of the country occupied by the whole Yanan stock. A third, now extinct and apparently rather diverg- ent, dialect was spoken in the region bounded by the Sacramento river, a line drawn from opposite Tehama east along Mill creek to and including Lassen peak, a line running northwest to the headwaters of Battle creek, and the valley of Battle creek west to the Sacramento. These boundaries are somewhat uncertain, it remaining doubtful whether the Yanas reached the Sacra- mento. The Yanas were surrounded by the Achoma'wi (Pit River Indians) to the north; the Achoma'wi, Hat Creek or Atsuge'wi Indians (of Shastan stock), and Northeast Maidu ("Big Meadows Indians") to the east; the Northwest Maidu to the south; and the Wintun to the west. Nothing has hitherto been published on the Yana language except a few notes in Dixon and Kroeber's "Native Languages of California" ;' the authors place Yana in a morphological class by itself, it showing little or no grammatical resemblance to the Central Californian type of languages (such as Maidu or Win- tun). Yana mythology has fared better. Pages 281-484 of Jeremiah Curtin's "Creation Myths of Primitive America" (Boston, 1903) consist of thirteen Yana myths, some of which are closely parallel forms of myths published in this volume. Unfortunately Curtin fails to give the names either of his informants or of the places at which the myths were procured; it would have been desirable to have definite information on this point, as the Yana myths undoubtedly appeared in several dis- tinct forms (cf., e.g., Curtin's "Theft of Fire" with Sam Bat'- wi's version below). Information secured from my informants, Sam Bat'wi and Betty Brown, indicates that Curtin's material was derived partly at Round Mountain from the now dead chief Round Mountain Jack (Bu!'yas-i), partly near Redding from an old Indian, since deceased, known as "The Governor," for whom 1 Amer. Anthropologist, N. B., V, 7, 12, 15. 3 1910] 4 University of California Publications in Am. Arch. and Ethn. [Vol. 9 Sam Bat'wi acted as interpreter. Notes on Yana myths obtained by Dr. Dixon are to be found in his "Northern Maidu."2 The published Yana mythologic material is briefly summarized and discussed by Dr. Kroeber in "Myths of South Central Cali- fornia. "3 Thanks are due Mrs. Curtin and Little, Brown and Company for permission to reprint in this volume Curtin's myth of "The Theft of Fire," an Indian translation of which was secured from Betty Brown. Thanks are also due to Dr. R. B. Dixon for kindly consenting to have his manuscript Yana material incorporated with my own; this material was collected for the American Mu- seum of Natural History in the late fall and early winter of 1900, partly from Sam Bat'wi and partly from Round Mountain Jack. KEY TO CHARACTERS USED. Vowels: a short as in Ger. Mann a long as in Ger. Bahn. e short and open as in Eng. met. e long and open as in Fr. fgte, approximately as in Eng. there, but without final "r vanish." i short and open as in Eng. it. X close as in Eng. eat. Not necessarily long unless accented. o short and open as in Ger. dort. 6 long and open as in Eng. saw. u short and open as in Eng. put. fi close as in Eng. spoon. Generally long. 6 close as in Fr. 6te, and 6 close as in Fr. chapeau, are not true Yana sounds and of very doubtful occurrence. ai as in Eng. hat. Of rare occurrence. ii approximately like short and open Ger. ui in Mutze. Rarely occurs as variant of yu. Superior vowels (a, 1, U, rarely e and o) are whispered and accompanied by aspiration of preceding consonant. Less frequently syllables consisting of voiced consonant and vowel are written superior to indicate whispering, e.g., ya, It. Diphthongs: ai as in Eng. night. Apt to split up into a-i. au as in Eng. house. Apt to split up into a-u. oi (of rare occurrence), ui, and uii, are o+i, u+i, and u+i. 2 Bull. Am. Mus. Nat. Hist., XVII, 339, 340, 342. 3 Univ. Calif. Publ. Am. Arch. Ethn., IV, 148-9. Sapir: Yana Text8. Consonants: b, d, dj, g with considerably less sonancy than corresponding Eng. con- sonants (dj = Eng. j in judge); best considered as intermediate between surds and sonants. p, t, tc (or ts.), k unaspirated surds (tc = Eng. ch in church). These are of secondary origin. p', t', tc' (or ts.'), k' distinctly aspirated surds. p!, t1, teI (or ts.), k!I "fortis" in articulation. Pronounced with sud- den release of tongue and accompanying stricture of glottis. Distinct from, though similar to, p6, te, , ke. w as in Eng. wine. w unvoiced w, approximately as in Eng. what. Occurs only as syllabic final. c, s as in Eng. ship and sip respectively. These are variants of s. acoustically midway between them and which also occurs as second member of affricative ts.. t t with slight s.-affection following. Sometimes heard as variant of t' before dj. j as in Eng. azure or, better, acoustically midway between z and j (in Fr. jour). It practically never occurs except as second member of affrieative dj. I, m, n as in English. 1, m, n unvoiced 1, m, and n. These occur generally before e (glottal stop). r pronounced with tip of tongue and rather weakly trilled, so as fre- quently to sound like sonant d. r unvoiced r with fairly strong aspiration. It goes back etymologically to r (sonant d). rt6 rt' differing from ordinary t6, t' by peculiar voiceless-r quality of dental surd (rt' seems often to be acoustic variant of r). They are related to ordinary dental surds as r (sonant d) is to ordi- nary d. h, x as in Ger. Hand and Dach, except that x is considerably weaker than Ger. guttural spirant ch. They are variants of one sound. y as in Eng. yes. x as in Ger. ich. Rarely heard as variant of whispered y. glottal stop, produced by complete stricture of glottis. aspiration of preceding consonant or vowel. Before initial vowels it denotes very weak aspiration ('I-, e.g., is apt to be heard now as i-, now as hi-). w very weak w-attack of initial u, ui, o, or 8. One often doubts whether he hears, e.g., '6- or wO-. a indicates nasalization of preceding vowel. Found only in interjec- tions. stressed vowel. secondarily stressed vowel. + denotes prolongation of preceding consonant or vowel. - sometimes placed between vowels to show that they are to be separ- ately pronounced. () enclose words not in Indian text. NoTE.-Doubled -11-, -nn-, -mm- should be pronounced as 1+1, n+n, m+m; they are in no case equivalent to -1-, -n-, -m-. Distinguish carefully also between -td- and -t'd-, and correspondingly for other stops. Final con- sonants should be pronounced with vowel of following word; e.g., p' ad a'idja is to be syllabified p' a-da'i-dja. 1910] 5 6 University of California Publications in Am. Arch. and Ethn. [Vol. 9 I. CENTRAL DIALECT (Ga.t''ei).35 I. FLINT BOY. maus4i de'tc' iteayauna dji m6o'maiyauna I shall be I commencing I the (my) I myth. 2 ya'net' aite ha'ga djo'djanu' dak !itewa'umuts.inet' aits- They lived I the I Flint (people) I at Dj8'djanu'. I They quarreled with them I the ha'ga gi tfe'nena 'o'ebaletf e mat!adjuwa8b haga- Flint (people) I to I Grizzly-bear (people). I They caused to go up I sweat-house I Flint people living together. 4 ya'mtc!iwi ba'irum' djanet' aits- ha'ga k' ii'dueaeni They used to go to hunt deer I the I Flint (people), I not come back home da'umueiSc Wumlnet aite t' e'nena gi ha'ga o'medjie be four. I They lay in wait for them I the I Grizzly-bears I to I Flint (people), I kill them 6 aits t'e'nena gi ha'ga 'a'np!annainet' aits- haga'- the I Grizzly-bears I to I Flint (people). I They were very many I the I Flint people living together, yamtc!iwi mits !mait!adjuwainetVi d11m&'neaiktu k'ui'dueaeni' they had sweat-house. I Suddenly they I not come back home, 3a The nine gat' itEi myths here given were obtained in December, 1907, just north of and across the Sacramento river from Redding, Shasta County. The informant was Sam Bat'wi, one of the four or five Indians still left that have a speaking knowledge of this dialect and probably the only one that is at all acquainted with the mythology. His original dia- lect was the now extinct Southern Yana, spoken south of Battle creek, but having early in life moved north to the Cow creek country in the neighborhood of the present hamlet of Millville, he learned to use the Central or gatl' lei dialect (called gat'daea by the Northern Yana of Mont- gomery creek and Round Mountain) and seems now unable to make fluent use of his former dialect. The Central and Northern Yana texts not only supplement each other in regard to dialect, but also serve to illustrate the differences be- tween the men's and women's forms of the language (except that of course in conversational passages the use of sex forms depends upon the circumstances of the case-women under all circumstances and men in speaking to women use the female, men in speaking to men use the male forms). However, Sam had a tendency to slip into the use of female forms, probably owing to the fact that he had been for a long time accus- tomed to use his language chiefly in talking to his wife, who had died but a short time before these texts were dictated. When his attention was called to these lapses, he admitted the charge, and jocosely explained them as due to a too frequent dreaming and thinking about women. 8b md't!adjuwa and i'gunna are gat' a'6i, watt'guruwa is gari'ti for sweat- house. Sc = dalumiEi. Sapir: Yana Texts. o'medjibae aits t' e'nena gi ha'ga dima'neaigunet' kill them all I the I Grizzly-bears I to I Flint (people). I Then was ba'itxiguei'4 djuk!un'neVt' aigi ei'gunna k!un&'mariema_ 2 come back home just one. I She was sitting I in the I sweat-house I being-old-woman person mauya' glW-dlU'5 djuwa'lk!aimariemi' dateet'iwi'k'iea' inside, I Rock Woman I children, it is said, hers aigits' hagaya'mtc !iwi k' &'tXie 4 ai baijl' bima'net' 4 to the I Flint people living together. I Not come back home I they I deer having been hunted. I It was indeed amedji'bas.iwaea o'medjibae aits' t'e'nena they are all killed, I kill them all I the I Grizzly-bears. aits- k!un&'mariemimauy' milea'ndinet'i hehe'e brli'ga- 6 The I being-old-woman person I she now wept. I "Hehe" I Where pray might they be dak!ue t' u'bamirice miei' dairi k!una'mariemi '6walit' - all do thereto I" I weep I that I old woman, I wait for them to come back home. ki' jei' omedjibaea t' e'nena gi ha'ga miya'ueandi' ai 8 Kill all of them I Grizzly-bears I to I Flint (people). X Now weeping I she k!un&'mariemi djuk!unileaigunet' ba'igumauna amedjl'- old woman I she stayed home by herself I being one I all of hers having been killed bayauk'iwaea' datet'tiwi' djo'du'neV e' ditetVe'lu diaga'n- lo children. I She had hanging I quivers; I many were hanging close together djamtc finet' i dji di'tet' elu sawa' manni' gaela'yau- the I quivers, I arrows, I bows. I Now crying andi' k!und'madiemip!aneha' ba'it!unaigunet'i ba'igumauna 12 old woman of long ago I she was one all alone I being one haga' Flint (person). as.7 k' us ite'o dila'ue ti' neV'i` gaduni'ndiyauna' matnmi 14 I "I shall not I die," I he said, I leaving word behind. I Bow gaibu'tc!bama'neni djobi'let' e aigite i1e5'rp' aigidja' coarse-sinewed bow I he hung up I at the I up on south side I there, gae1W'yauna k' e'm' djayauna djuk !un&'yauna aigi iwvulu' 16 she crying I her I going on weeping I sitting I at the I inside mi't!adjuwa' datc'wu'le aits- t'e'nena gi *i'gtnna sweat-house. I Look into house I the I Grizzly-bears I at I sweat-house. 4-txi- was, perhaps incorrectly, heard for t'"k's-. 5 = gi iwalu'. e In Southern Yana, now extinct, these two words would be: b"/ rik !ue t' 6" bamirie. 7 It is rather doubtful if this word, meaning "if (it is)," properly be- longs here. 1910] 7 8 University of California Publications in Am. Arch. and Ethn. [Vol. 9 yumema'ldis'indj tc!a'ha iwa'llarp'a as'indj dila'uei "I spit down on ground I spittle I on south side on ground. I If I I die 2 mini'np'aumagat' t uea-ina badftt!aps'it!o djl tc!a'x pray look at it, I grandmother1 I I shall come to life again I the (my) I spittle. miniInp aumaga e mini'np' aumagate c ' t' au basi'k' i t' u'- Pray look at it! I Pray look at itl" I In middle I when it was night I she did so 4 eandinet' mini'nuwaue1 k' i'net' aite isT'wi gi' eI'gunt to look at it. I Not were I the I men I at I sweat-house mabaya'uwa m8'bayaun aits' t e'nena a t!al* aits ' all having been eaten up, I eating them all up I the I Grizzly-bears. I Put pitch on herself I the 6 k!uni'madiemi' tc!alea' dim 'uneaigunt' ay[t'p!aea tc!aha' old woman I pitch. I Suddenly it was I bawl out I spittle, bad't !amnnetVi' ba'imauyAN it V a'u basi'ke i biri'meah it came to life again I being-one person I in middle I when it was night. I "Where is it?" 8 t' inet' i' ain'bih aits' d'tt i' Una' una' t' Inet' i' she said, I "who is I the I child?" I "Un' I I UnalI" I it said. bima'net' be bad&"t!apeandiei' ai tc!ahaea' wAk!balet' It was indeed I be he who I already come to life again I it I spittle. I She arose 10 ai k!uni'mariewi du'mmanabalet' i gi dtt'i' '' emul- she I old woman. I She took him up in her arms I to I boy, I she wrapped him up damtc!inett ai gaOninna p0odjanet e ai k!uen&'mari- it I blanket. I She washed him I she I being-old-woman person 12 emimauyV' du'mmanadibilyaueandi bas'i'kiea' p0 'djan- now carrying him about in her arms I when it was night, I now washing him caiyauwandi' bas'I'k' iea' t' iea'inaa' wats!xay&'gue t' ete when it was night. I "Grandmotherl" I "Keep quiet! I grizzly-bears 14 a'its ilra'mi. the I outside. T'bileandinett i' hanea'ibak' iea badii't apeha' bawa'ldinet' He was now crawling around I when it was daylight I he who had come back to life. I It was overheard 16 aits t!u'ina ile6rp' a duteyi'eandinetti' djuduna'umat&' the I sun I up on south, I he was already grown up. I "Give mell" t' l'net' i' djuduna'umaatc' gi ma'neni' duteya'yaueandi' he said, I "give me I to I bowl" I being already grown up. 18 mini'nlap' ane' i' gi ma'neni mininuwa'uyau gi maneni' He looked on south side I at I bow I looking at it I at I bow. titeajel' maus'i yaebidja'iruyau gi ira'mt tftea'inaa "Grandmotherl I I shall be I going out to play I at I outside, I grandmotherl" 1910] Sapir: Yana Texts. 9 k' u's t' i'net' gaya'wauyau aigite ha'gap la bate !une "It is not I" I she said I speaking to him I to the I Flint-boy, I "danger aitc lra'm1 atc' I'mat' t' ieaind' be'nik' ma'bayaei' 2 the I outside." I "What is it, I grandmother I" I "That is how we were I be all eaten up," t' l'net' i' gay&'wauyaun aigi waea'nais'i me'indamei' she said I speaking to him I to the I young man. I Not let him go outside: k' iya'ugu I'ramel batc !unCe a'idji eiraml ate 'I'mat'i 4 "Do not I go outside I I danger I that I outside." I "What is it, t' fleajina' de`wais.ienu ak' us'i'nu de'waiel k' ulyau aite grandmother I" I "You see, I do you not I see I not being I the ya aigite mA't!adjuw aigite k'us'indj waey-t'e t ueaina' 6 people I in the I sweat-house I here." I "I am not I be afraid, I grandmother." dinwa'unet' aigite maneni' i'damiyau t' i'net' i' ambi- He put out his hand for it I to the I bow. I "I'll go outside," I he said. I "Whose is it ma'ndimah aite t' i'net' i' yo'gaip !anetT i' djo'riewadjuea' 8 this here I" I he said, I he asked. I Take it down hanging from the south side di't' illa maneni' t' O'sA'gunet' e'8 baga'ngumauna ga'ibutc !- quiver, I bow I it was so in length I being short I coarse-sinewed bow p' ama'neni da'mts'amaun aits' maneni' maus'i djidja'- 10 being ugly I the I bow. I "I shall be I shooting yau gi s'a!w djiibi'leayau k' :'sindj mau ni'yus'ayau at I arrows I shooting around in play. I I am not I about to me I going far off." wo' wo' wo' t' inet' i' 'net' e *aigidje' 12 "Yes, I yes, I yes," I she said. I She believed him I to that. 'eeyu'ndamett i' gi maneni' 'tebanet' i' 'e'g' anet' k' i man- He pulled it out (from quiver) I to I bow. I He stretched it, I he broke his I bow. fnij 'e+ tVi'nett i' k' ima'uwar 'I's 'et ganet' k'i ma'neni 14 "HA!" I he said, I "he was not being I man." I He broke his I bow. di e`djaramet' i e' bat' imainet' t!ui'manenit' imaina ' e"banett I He took out (another bow), I he stretched another I another bow. I He stretched it, e' ga'ntV imainet' t' it yaueant' not ga'nyau gi maneni' 16 he broke it also, I now doing so I breaking them I to I bows. k iiwar ' !'siw no' ga'nbayauk' indj aik' ma fnent di'n- "Not they were I men, I having broken all their I their I bows." I Now he put his hand out for it waueandinet' aigi gaibu'tc!p' ama'neni ' e'bak!amet' i' la'u- 18 to the I coarse-sinewed bow. I He pulled it to himself, I it was strong. net, i' ' e`bak?!amttimainet' i latunet' i' k' uinet' i' ga'np !a- Again he pulled it to himself, l it was strong. I It was not I break 8 Accompanied by gesture indicating length of bow. 10 University of California Publications in Am. Arch. and Ethn. [Vol. 9 ea' la'uyauna djallet' i' t' leajin& k !unikegim' laWue being strong. I He laughed. I "Grandmother! I Truly it is I be strong." 2 dja'let' I eA'bat' imainet' buibawa'ldinet' k' aik' lalLa gi He laughed. I He pulled it again, I he put his feet down on it and pulled at it I his I feet I to ma'neni' mow e' ga'nyau9 gi maneni' mo'djawaldinet' e bow I about to be I breaking I to I bow. I He put it down on rock 4 gaibu'te!bamaneni la'us t'&"aina' k!une&'mariemi 'm' - coarse-sinewed bow. I "It is strong, I grandmother!" I old woman I keeping on weep- ing, djayau gale&yauna uwar aits' 'I's ' e e atc' '- crying. I "He was I this one I man. I H8h81 I Wherefore was his 6 mat' k' dila'umaiis' t' feainA' k 'u's indj mau e' ga'nyau dying? I Grandmother! I I am not I about to be I breaking it." m6'djaedjairinet' e gi k!a'ina aigi matneii' bo'djabal- He put on top of it I to I rock I to the I bow. I He lifted up 8 t' i badja'lmau k!aina maunet' bo' ga'nwaldiyauna gi being big I rock, I he was about to be I breaking it by throwing down I to k!a'ina gi maneni' bu'ndip'adadubalet' ai maWnmi rock I to I bow. I It bounced up I it 1 bow lo ga'ibute!p' admaneniha' t' iiea'ina maus i 'I'damiyau maus i former coarse-sinewed bow. I "Grandmother! I I shall be I going outside, I I shall be bo'bileayau gi ira'ml maus.ic 'u'ldjayau eaite mafnen' going around shooting small game I at I outside. I I shall be I taking it along I the I bow, 12 t'u'eain& k' u's0it e nI'yus.ae W6' k'fiyaugumagat' c nisi'- grandmother! I I shall not I go far off. I "Yes! I Pray do not I start to go far away! rUe bate!u'ne aite irai'm1 wamda'mgus.u'waenu gi Danger I the I outside. I You are just waited for outside I by 14 t' ettf ba'igumaueandinet' i' w't t' f'eaina bu'1maeAtc' grizzly-bears. I Now he was being one. I "Yes, I grandmother! I Give three to me seauw mini'nt' djae djuiwa arrows. I Look up to smoke-hole of sweat-house I (at) jack-rabbit!" 16 'ITramebanet' i' djIdj&'eandinet' bopedjabi'ls.awaeandinet' He went outside altogether. I Now he shot, I now he went about shooting off arrows gi djuwa' t' u'aina' atc'Igadak!u datc'wu'ls' gi eitte'a' at I jackrabbits. I !'Grandmother! What pray might be I that is looking in I at above ?" 18 ate' ITh aik t' o' atc' iTh aik t' 8 aik te' u' tc !egisk' "What is I his I appearance? I What is I his I being like I his I eyes I" I "His are small aik te'u' mate !I'lautc'u'is a' t'l'net'i' batc!u'nk! a'idje his I eyes, I he is small-eyed." I "Sol" I she said, I "dangerous perhaps I that one. 9= mau e' ga'nyau. Sapir: Yana Texts. a t etek! a'idje ma' tc !ilaute uit' ete t' u'eaina' atc'Tmab Indeed! I grizzly-bear perhaps that one, I small-eyed grizzly-bear." I "Grandmother I What is ai ei't' tc' t' 8s-ima' tc' i'ls-k' aik' tc' u' a' djiuwak! 2 he I above ?" I "What is he like t" I "His are big I his I eyes." I "So I I jackrabbit perhaps a'idje bemae.ni tc' i'lk' i k' tc u' eai dj'Uw that one, I it is they who are wont I theirs to be big I their I eyes I they I jackrabbits." i'damandinet' aite ha'ga t' u'eainA' maus-i ni'tp' ayau 4 Now he went out I the I Flint. I "Grandmother I I I shall be I going south," t' V'net' i maus i nibi'lyau wo ilibi'le t' ueainai mits !- he said, I "I shall be I going about." I "Yes, I go aboutl" I "Grandmotherl I have you acorn-bread?" s'a'us-inuma' &'ha dj6duna'uandinet' k' swa'una bapt' i'lgu- 6 "Yes." I Now she gave him I her I acorn-bread I being in round lump mauna k' s'a'una dj8wu'landinet' k' sa'un a'igidja hagu'l- her I acorn-bread. I He put it inside (his blanket) I his I acorn-bread I here I wrapped up. p !amauna n1s a'eandinetV ni'tp' anetT i' dja'u' rpa' p' a'is'a- 8 Now he went off, I he went south I south I being far away. mauna wa'k !dibi'let' mini'nditp' ayauna t' onet' e' aigite tc' e'- He stood still I looking down hill southwards. I There were many I at the I smoke k !auna t' e'p !diwi10 yfi'eayauna t'f ya'un aigeee' ba'riyauna 10 grizzly-bear women I building fire I it doing I to that, I raining. t'e'p!diwi' wa'ununet'i' u'sTlwaintt' ai tfeVpdiwi' ni- Grizzly-bear women I they dug up earthworms, I they were twenty I they I grizzly-bear women. I He went to fire eaje aigi a'una ha'gap!a tVe'p!diwi y&'eamau gi 12 to the I fire I Flint Boy, I grizzly-bear women I building fire I at eau'na k' flnet' aitc' ya aigi a'umadu tee'p !diwi k' fire. I Not were I the I people I at the I fireplace, I grizzly-bear women I their wa'unuyauna' t e'p!diwi t0 6nette kWitc!a'unall waudji'let' 14 digging up earthworms. I Grizzly-bear women I they were many I (their) teeth, I they stuck them around aigi ea'una ha'ga djalet' ' gi ea'umadu' 'e'+ ha'ga at the I fire. I Flint I he laughed I at I fireplace. I "H8," I Flint t' i'net' gi a'umadu t' flnet' a'igidja t' eIp !diwi mi- 16 he said I at I fireplace. I They did I in this way I grizzly-bear women I turning around to look. nifnlilyauna a'mbimah t' net' ai tVe'p!diwi' m 'anga- "Who is it I" I they said I they I grizzly-bear women. I "Well! I do you (pl.) come on!" 0ltl etc- "grizzly-bear"+ -p!diwi (compound form of p!u'diwi) ''women. " 11 Probably = k' their, kt itc!a'una teeth. 1910] 11 12 University of California Publications in Am. Arch. and Ethn. [Vol. 9 ma'iwiei hagap!a tfu'ibadamtc!inet' e aigi wa'uyuirai- Flint-boy I he grabbed them all together I to the I stuck out to dry 2 mauna t'e'te kt k'itc!aduna k!uninett kt'ikt ai12 grizzy-bears I their I teeth I and they were I not their I their k' itc!a'una 'atndudamtc!i'ndinetTi' m" djuduna!umawldjae teeth. I They now came back together. I "Well1 I do you give me to eat! 4 k Munmiya'us'indja t' t'aiguyaunal3 ya iyunW ai t'p Sdiwi I am hungry," I speaking falsely. I They were afraid I they I grizzly-bear women k' i'yauk' ai12 k' itc!a'una ' 'tc!haya'mtc!inet' i ambi'ga- theirs not being I their I teeth. I They whispered among themselves: I "Who pray is it I 6 dak!u kt' uc aite m6oyau djuduna!umap' awaume k!un Not is I the I food. I We would give you to eat I but k' i's- aitc m'o'yau ' aha' hagap !a t' Tne' i' ya'iyiisTi- not is I the I food." I "Yesl" I Flint-boy I he said, I "you are afraid, are you nott" 8 nugana' kt ui's,k' inikt yaiyu'e na' k !unmiya!us'inuga'n "Not we are I be afraid." I "Is it not I are you hungry 1" we'bils-in1 s'a'una i'ha ti'net' tn e'p!diwi mau- I carry around I acorn-bread." I "Yes," I they said I grizzly-bear women. I He was about to be 10 neft o'medjiyauna aite t' e'p !diwi hagap !a k Muni- killing them I the I grizzly-bear women I Flint-boy 1 and they were nee k' fulkt ai12 k' itc !a'una mitc !s a'us4indja biri'- theirs not I their I teeth. I "I have acorn-bread." I "Where is itt" 12 meah t' i'net' ai t' e'p !diwi dinduwu'landinef ha'gap !a they said I they I grizzly-bear women. I He now put his hand back inside (blanket) I Flint-boy, tt u'idamandinet' aikt s auna djoduna'udibilandin'tt djo'- now he drew forth I his I acorn-bread, I he now gave each of them to eat. I They now ate it. 14 elandinetti'l5 ni'dfl's'ayauna t'Tnet' ha'gap!a' tt i'mnett iw "I shall go off back home," I he said I Flint-boy. I They were spoken to aite tte'p!diwi' mu'ik!uyauwae aitc t'e'p!diwi' nild'- the I grizzly-bear women I being bidden adieu I the I grizzly-bear women. I He went off back home 16 s.anett ai ha'gap !a nidui'eanmirinetf aik' t' fea'jmadu' he I Flint-boy. I He arrived back home as far as I his I grandmother place. t' iieaina' de'waisindj anma'u p !udiwi t' e'p !diwi ma'di- "Grandmotherl I I have seen I being many I women." I Grizzly-bear women I they were all sick now 12=aik . 13In garil'i this word would be gawi'tc' uiyauna. 14 = w6'bils-indj. 15 This word is characteristically gat' Atei; m06- "eat" is used in gari"Ei. Sapir: Yana Texts. bandine ti' aigi a'umaduhae m6'dindi'net'e aitc s-a'ula at the I former fireplace, I it had made them sick I the I acorn-bread. mitel'balet'i dibala'unet' ai p!u'diwi m6'yau gi 2 They fell back, I they all died I they I women I eating I to ha'ga fint. maus'i ma'ls'unduyau 'Ollaudueayau y6'gailaup!anet gi 4 "I shall be I going to get ma'ls unna roots,"" I I shall go to dig up roots with stick." I She asked him I to ha'gap!a djuk!unale A'haen7 ha'gap!a 'aca'"andinet' 61ea'udu- Flint-boy: I "Stay homel" I "Yes," I Flint-boy. I Now she went away I going to dig up roots with a stick. eayauna' maha's'uiyauna' dap' u'lbalet" e gi bi'wi ma'lcunna 6 It being spring I they were sprouting up I on I earth I ma'ls'unna roots. 0'elaueandinet' e ai k !un&'mariemi' e'waleamauna gi e'man- Now she dug up rbots with her stick I she I old woman I carrying on her back I to I pack-basket. s-ugi mininduwi'lsamtc!inet' ai ha'gap!a djuk!une'yauna ba'i- 8 He looked around inside I he I Flint-boy I staying at home I being one. gumauna ma'ls'unna dap'u'lba1et'e gi bl'wimadu' k!un- Malls -unna roots I they were sprouting I at I earth place. I Old woman ed'mariemip !a de'wainet' i' '0 nubalte ai k' un&'mariemi' lo she saw them, I she dug them up from ground I she I old woman. una'' un&' una' t' neft' ai dap' u'lbaleawa' bi'manet' "UnA' I I unA'l I uni' I" I it said I it I which was sprouting. I Indeed it was la'k!iyA118 wae&'netV ai k!uneI emarn,i' 61auntt e 12 new-born babe. I She was frightened I she I old woman, I she dug up with her stick aigite da't'i ' e+ mini'nuwaunet' ai k!une&'mariemi' to the I child. I "H8 I" I she looked at it I she I old woman, 'ehe' auc' ' aidji t 'eantce dumman nabalet' i' bodjama- 14 "hehe'1 I what I the I my doing with it I" I She took it up in her arms, I she put it down into it rinett aik' e'mans'ugi' aigi dA't' i' aik' de'waimauha her I pack-basket I to the I child I her I former found one. 'ad&'s'anWt ai k!unea!mariemi' t' &eaina' 'adu'k indis'i- 16 She went off back home I she I old woman. I "Grandmother I I Have you already come back home I" numa' ' a'hae una' unai' una' t' ilnet' ai ira'mi "Yes." I "UnAl I uni'! II una'1" lit said lit I outside. 16 Vaguely translated as "Indian potatoes." 17 Affirmation is ordinarily expressed by d'ha. In this passage d'ha was heard as followed by a glottal stop plus voiceless nasal breath. 18 Za'k!iyd' means literally " navel person " (la'k!i "navel" + ya "per- son"); curiously enough, it means also "rainbow." 1910] 13 14 Unitversity of California Publications in Am. Arch. and Ethn. [Vol. 9 t' ueaina' atc I'mah ai te' um de'waimaueiidj aidje' "Grandmother I I What is I it I coming?" I "My found one I that." 2 biri'mat' k' iea o6elaueasindj dima'neaigus' gaELA a' t' u- "Where was itt" I "I was digging up roots, I suddenly it was I cry." I "Indeedl I Grandmother, caina' p' W'djanedee yak! aidje' t' i'andinef p' O'djane- wash it! I person perchance I that one." I Now she did so I washing him. 4 deeayauna t' tiwinigunet' i k'uyau ma'net'ibilei itdja-n- He also did so I not being I grow slowly, I growing quickly. yagalyauna 6 nis.a'andinet' ai ha'gap!a 'ITrametfi' t'ueaina' mo'dja- Now he went away I he I Flint-boy, I he went outside. I "Grandmother! I I would take him along." p' a'ntc' wo' t'Tnet' ai k !unea'mariemi' k' uya'uguma- "Yes," 1 she said I she I old woman, I "pray do not 8 gat' e '3,'nyus awie mr+19 be'mgue dja'udjahaup !& biri'emah you (pl) go far away! I Take care! I be right around here I off east little ways." I "Where is it aite dje'yauna hagap !a t' 'lnet' i yo6'gaip !anet' aigi the I (your) name I" I Flint-boy I he said, I he asked I to it lo da/t' i' dje`yautaidja dari'djuwap !andja t' Ueaina1 ' atc '- child. I "My name I I am "Little Gray-Squirrel." I "Grandmother! I What, pray, would be gadap' a dju t' i'enu maus-i mo" djayau niis 'rue the (your) I your sayingt I I shall be I taking him along." I "Proceed to go away 12 p' au's'amau t' ueaina' maus indj i'ndayau dja' duna'lk' u being far distant!" I "Grandmother! I I want I making I dog. k'- 's- aidji dja' duma'lgunik' atc'Tmak!u dju t e'k!o- It is not I the I our dog. I What might be ' the (your) I your saying, perchance, in regard to it I" 14 gnu' t' Wje i'ndae i'ndae i'ndae maus i ba'iruyau "Do so! I make it! I make it! I make it!" I "I shall be I going to hunt deer," t' inet' ai ha'gap!a y6'gailaup!anetTi' 'a'uwauea 'a'n- he said I he I Flint-boy, I he asked her. I She assented to him. I Now they went off 16 s.andinet' pt af's amau gi dja'uhauna ba'iruyauandi' being far distant I to I east I now going to hunt deer. djuk!una'waldinet' ha'gap!a gi dji'gal na" atct 'gadapt a He sat down I Flint-boy I at I mountain. I "Say! I what, pray, would be 18 dju t' u'wa yo'gailaup!andinet' aigi 1'dja'nnuip!a' mau- the your I that (you) do?" I he now asked him I to the I boy. I "I want s'indj 'i'ndayauema dja' duma'lgu atc' i'gadap' a dju to make of you I dog. I What, pray, would be I the (your) 19 m+ or am+ indicates warning or displeasure at some action. 1910] Bapir: Yana Texts. 15 tfi'enuma ap'anu 'ak!uei' k'u'neVt gay&Ti' o gayami'nt'- your saying I if you should I barkt" " Not he was I talk. I "0! 1 I should talk in any way." gup' a'ndja a20 maus-indj go'yauna t' i'net' ai ha'- 2 "I want I hearing," I he said I he I Flint-boy, gap!a 'ak!uei' 'u+ 'u+ 'u+ waeyii'net' ai ha- "barkl" I "Hu1+i I hfi+ I hfi+I" I He was frightened I he I Flint-boy, gap!a 'ak!uya'uandi dja' duma'lgu dji'dinninet' e ai 4 now barking I dog. I It shook I it bi'wi 'ak!uya'uand aite dja' duma'lgu djima' dja'mnet' earth, I now barking I the I dog. I It went from there north, djima'tp anet' dji'mahaunetf djima'm' djinWt' ha'gap!a 6 it went from there south, I it went from there east, I it went from there west. I Flint- boy mini'nwaunetti' tc!upea'ndis-i he looked at him: I "It is good now." nis-a'andinetti' ha'gap!a dja'duma'lgutc'gu' nimi'rinet' 8 Now he went off I Flint-boy I together with dog, I he went as far as a'igidja ie6l'mt dji gi djl'gal aigidja k!n'ndjUeas.indj here I up on west I at I mountain I here. I "I desire maWriemi tI' lnef ai ha'gap!a aik' dju'k!udjieaigu' lo woman," I he said I he I Flint-boy I his I own heart gaya'yauna wak!a'1p!andinet' ma'riemi dja' duma'lgutc' gu talking. I Now he had wife. I Woman I together with dog mo' bi'lmauna xana'ibak' i aigitc' ileo'm' dj aigidja' 'Ieba'- 12 taken along all over I when it was daybreak I at the I up on west I here I now he went up on it. laeandinet' badji'let' ai dja' duma'lgu ira'mi ga' t' i'- He lay coiled up I he I dog I outside. I "Say!" I he said net' aik' wak!alp!ayauna maus-i ba'iruyau tc!Upea'ik!ug& 14 his I wife, I "I shall be I going to hunt deer. I Perchance it is good place is it not! dja'urp' aite a'hae maus'i k' uyau mo" djae gi dja' - south I here." I "Yes." I "I shall be I not being I take along I to I dog. duma'lk' u 'etewa'ldie2l dja' duma'lk' U bael'sak !u k' uya'u- 16 Tie him down to ground I dog! I he might run off after (me). I "Pray do not gumagat'e yaebidjaip' 622 ai dja' duma'lk' u gaya'waunet' play with him I he I dog!" I She spoke to them aigite' ya'n aigidja gi dja' duma'lgu 'e'tewaldiyauna 18 to the I people I there I at I dog tying him down to ground. 20 This element is of doubtful significance. 21 Probably misheard for 'itewaPldie. 22 Thus heard instead of ya6bidjaipt auE. 16 University of California Publications in Am. Arch. and Ethn. [Vol. 9 bae!'sak!uei' tTnet' aigits-' ya' eaigidja' kt gaya'- "He might run off after (him)," I she said I to the I people I there I his I speaking to her 2 wauyauna wak !a'lp !ayauna w8' w8' k us"t!o'kb inig yae- wife. I "Yes, I yes! I we shall not I play with him bidja'iwaue ai djat duma'lk' U yaebidja'iwaunett ai he I dog." I He played with him I he 4 ha'gap!a a'k!uei t' l'net' 'ak!u'ndinet' i' ''+ + Flint-boy. I "Bark I" I he said. I Now he barked: I "Hu'?+ I ht'+ ' u'+ ' u'+ dji'dinninef' e aitc' bi'wi yatiyu t aite' hu'+ I ht'+." I It shook I the I earth, I they were afraid I the 6 y&'na 'ak!uyaun ai dja'duma'lgu g6'net' ai dja'u- people I barking I he I dog. I They heard it I they I north I djanna gi dja' dumalgu ak !uya`uk' iea' g8'e ai dja'u- at I dog I his barking, I hear it I they I east 8 hauna gi dja' dumalgu 'ak!uya`uktiea' g'e ai dja'urpl a at I dog I his barking, I hear it I they I south yat'na A, e ai gi'lm'tc'e people, I hear it I they I west over mountains. 10 nisa'eandinet' ha'ga ba'iyauandi gi dja'urp' a ni'din- Now he went off I Flint I now hunting deer I at I south. I Now he went off leaving her behind dinft i' ma'riemi gi wa'wi u' mitc !I'net' i' gat et eV u'p- woman I at I house. I They were two. I "Is it not? I Let us turn him loose 12 dihanik' dja!duma'1ke U23 tii'landinet' yaebidja'ieandinet' dog!" I Now they did so, I now they played. gayar'waunett ai ma'riemi gi dja' duma'lgu a'kk!Ue She spoke to him I she I woman I to ! dog: I "Bark!" 14 a'Mk!uwinigunet' ai dja'duma'lgu nis'a'yauandi ha'gap!a He barked as before I he I dog I he having gone away I Flint-boy t0 6yauant'k' i'1hateaina gaya'mauna go'e ai ha'gap!a his now resembling I thunder I speech. I He heard him I he I Flint-boy 16 k' dja' duma'lgu k' ' ak!uyaduk' iea bact'e ai dj a' du- his I dog I his I barking. I He ran away I he I dog ma'lgu 'i'niyauand aik' la'lkliea' gi ha'gap! a mot - now looking for them I his I footsteps" I to I Flint-boy. I They called to him to come back 18 du'k !amet' ai p !u'diwi gi dja' duma'lgu ak !us'asi'nigun- they I women I to I dog. I Now he kept on barking dinet' ai dja' duma'lgu gi ha'gap !a '-u'+ 'iu'+ t' jF he I dog I to Flint-boy I "HW+ I hAl+ I" I he said 23 These words were pronounced in a whisper. 24 Literally, " feet. " Sapir: Yana Texts. net' ai dja' duma'lgu gaelaya'uant'i dim&'neaigunet' he I dog I now crying. I Suddenly there was te !ila'mhateaina k' u'net' ba'riei djibi'le aitc tc !ila'm- 2 fog. I Not it was I rain, I moved around I the I fog. hateaina ' u'+ ' u'+ t' i's inigunet' i' k' bas- 'yauandi' "Hut,'+ I hit'+ I" I he kept on saying I his I now running away. ya't'ilamanet' u'mitc!!'mau p!udiwi' i'u+ 'u'+ 'ak!ue 4 They cried I being two I women. I "Hiu+ htIM+ I" I he barked ati dja'duma'lguha gi ei't'dja' ga!iedjap!aea' bas a'- he I former dog I at I above, I he was heard up above I now running away yauandi dja' duma'lgu mate' i'balet' 25 ai dja' duma'lgu 6 dog. I He melted up I he I dog gi ei't' dja gi te!i'lamhateaina bima'net' batdja'ndisi at I above I at I fog, I indeed he was I now flying up to sky. g60 aite' y&'na k' ak!uya'uk' i k' dja' duma'lgu gi 8 They heard him | the I people I his I barkingl his I dog I at i't' dja. above FLINT Boy.26 I shall commence my myth. The Flint people were living at Djo'djanu.27 The Flint peo- ple quarreled with the Grizzly Bear people. All the Flint people dwelling together had a sweat-house. They used to go to hunt deer, but four were always missing when they returned home. The Grizzly Bears lay in wait for the Flint people, the Grizzly 25matc' i- has reference both to melting of ice or snow and to lifting of fog. 26 This myth corresponds to that of "The Hakas and the Tennas" (i.e., "The Flints and the Grizzly Bears") in Curtin's "Creation Myths of Primitive America," pp. 297-310 (notes on p. 521). Curtin's Haka and Hakaya'mchiwi correspond to ha'ga and hagaya'mte !iwi; Tenna is t' en6na (t' e'nna in garl'"i); Tsuwalkai is djuwalk!ai(na); Dari Jowa', probably incorrectly translated as "eagle," is doubtless d4'ridjuwa, "gray squirrel," in this version Thunder's own name; Teptewi (p. 304) is tteep!di- wt. Curtin's explanation of the myth (p. 521) as a nature allegory repre- senting the struggle of fire or lightning, with which he identifies flint, and the clouds, which for unknown reasons the grizzly bears are supposed to represent, is altogether unwarranted. On the whole the two versions cor- respond satisfactorily; the latter portion of both, pp. 309-10 of Curtin and pp. 21-22 of this volume, is an apparently quite unconnected account of the origin of thunder, a child dug up from the ground. 27 A mountain east of Buzzard's Roost (or Round Mountain) near the headwaters of Montgomery creek, at which Terry's sawmill is now situated. 1910] 17 18 University of California Publications in Am. Arch. and Ethn. [Vol. 9 Bears killed the Flint people. All the Flint people living to- gether were very numerous and had a sweat-house. Some were missing when they returned home, until the Grizzly Bears had killed all the Flint people. There was just one that returned home. An old woman was sitting inside the sweat-house, Rock Woman, and all the Flint people living together, it is said, were her children. They did not come home from the deer hunt; in- deed, they were all killed, the Grizzly Bears killed them all. Now the old woman was weeping. " Hehe'e! Where can they all have gone I " wept that old woman, waiting for them to come back home. The Grizzly Bears had killed all the Flint people. The old woman, weeping, stayed home by herself, all alone, all her children having been killed. She had quivers hanging, many were the quivers hanging close together, with bows and arrows. Now the old woman was all alone, weeping, being the only Flint person. "I shall not die," had said (one of the Flint people), leaving word behind to her. He hung up a bow, a coarse-sinewed bow, up yonder on the south side, while she cried, continuing to weep, sitting inside the sweat-house. The Grizzly Bears were looking into the sweat-house. "I spit out spittle on the ground, on the south side. If I die, pray look at it, grandmother! I shall come to life again from my spittle. Pray look at it! Pray look at it! " She did so in the middle of the night, looking at it. There were no men in the sweat-house, all having been eaten up, the Grizzly. Bears having eaten them up. The old woman put pitch on her- self as sign of mourning. Suddenly the spittle bawled out. A person came to life again in the middle of the night. "Where is it ? " she said. "Who is the child?" "Una'! una' !" it said. It was indeed the spittle that had already come to life again. The old woman arose, took the boy up in her arms, and wrapped him up in a blanket. The old woman washed him, carrying him about in her arms. She washed him in the night. "Grand- mother!" "Keep quiet! There are Grizzly Bears outside." When it was daylight he who had come back to life was crawling about; when the sun was overhead he was already grown up. "Give me a bow," he said, being already grown up. He Sapir: Yana Texts. looked to the south side, looking at the bow. "Grandmother! I shall go outside to play, grandmother. " " No, " she said, speak- ing to Flint Boy, "danger lies outside." "What is it, grand- mother? " " All of our people were eaten up, " she said, speaking to the young man. She would not let him go outside, saying, "Do not go outside! Outside lies danger." "What is it, grand- mother?" "Do you not see that our people are not here in the sweat-house?" "II am not afraid, grandmother." He put out his hand for the bow and said, "I shall go outside. Whose bow is this?" he asked. He took down the quiver hanging on the south side; the bow was so long, short, a coarse-sinewed bow, an ugly bow. " I shall shoot arrows in play. I shall not go far off." "Yes, yes, yes," she said. She believed him. He pulled out a bow from the quiver. He stretched it, and his bow broke. "He!" he said, "that was no man," for he had broken his bow. He took out another bow and stretched it also. He stretched and broke another bow, in this way breaking all the bows. "They were no men. I have broken all their bows." Now he put out his hand for the coarse-sinewed bow. He bent it to himself, it was strong. Again he bent it to himself, it was strong. It did not break, for it was strong. He laughed. "Grandmother, truly it is strong." He laughed, and bent it to himself again, put his feet down on it, pulling at it, so as to break the bow. He put the coarse-sinewed bow down on a rock. "It is strong, grandmother," he said, while the old woman kept on weeping, crying. "This one was a man. Hehe! Why did he die? Grandmother, I am not able to break it." He put the bow on a rock, and lifted up a big rock; he tried to break the bow by throwing the rock down on it. The coarse-sinewed bow bounced up. "Grandmother, I shall go outside. I shall go around to shoot small game outside. I shall take the bow along, grand- mother. I shall not go far off." "Yes! Do not start to go far away. Danger lies outside. Grizzly Bears are waiting for you outside." Now he was the only one. "Yes, grandmother, give me three arrows. Look up the smoke-hole of the sweat-house at the jack-rabbit!" He went outside. Now he shot his arrows, went about shooting at jack-rabbits. (When he returned inside 19 1910] 20 University of California Publications in Am. Arch. and Ethn. [Vol. 9 he said,) "Grandmother! What might that be looking in from above?" "What does he look like? What do his eyes look like ? " "His eyes are small; he is small-eyed. " " So! " she said. "Perhaps that one is dangerous. Indeed, perhaps that one is a Grizzly Bear, a small-eyed Grizzly Bear." "Grandmother! What is that above?" "What is he like?" "His eyes are big." "So! Perhaps that one is a jack-rabbit, it is jack-rabbits that have big eyes." Now Flint Boy went out. "Grandmother, I shall go to the south," he said. "I shall go about." "Yes, go about!" "Grandmother, have you any acorn bread?" "Yes." Then she gave him her acorn bread in one round lump. He put his acorn bread28 inside his blanket, and held it wrapped up here. Now he went off, far away to the south. He came to a halt, looking down hill to the south. There was smoke and many Grizzly Bear women were building a fire, while it was raining, as it is now.29 The Grizzly Bear women were twenty in number and were digging up earth-worms. Flint Boy went to the fire, built by the Grizzly Bear women. There was nobody at the fire now, as the Grizzly Bear women were occupied in digging up earth-worms. The Grizzly Bear women had stuck their teeth in the ground in a circle about the fire.80 Flint Boy laughed and said, as he stood near the fire, "He!" The Grizzly Bear women thereupon turned around to look. "Who is it?" they said. "Well! Come on, all of you." Flint Boy seized all the Grizzly Bear teeth that had been stuck out to dry, so that they were deprived of their teeth. Now they came back together. "Well! Give me something to eat. I am hungry," said he, lying. The Grizzly Bear women were afraid, for they did not have their teeth. They whispered among themselves: "Who is it? (aloudd:) We have no food. We would give you something to eat, but we have no food." "Yes," Flint Boy said, "you are afraid, are you 28 This "acorn bread" was really made of ground flint. 29 It happened to be raining when this story was dictated. Sam Bat' wi was fond of illustrating his narratives by gestures, references to which are to be found here and there in the texts. 50 In Curtin 's version (p. 305) the teeth are hung up on a tree near the fire. Sapir: Yana Text8. not?" "We are not afraid." "Are you not hungry? I carry around acorn bread with me." "Yes," said the Grizzly Bear women. Flint Boy intended to kill the Grizzly Bear women; they did not have their teeth. "I have some acorn bread." "Where is it?" said the Grizzly Bear women. Flint Boy put his hand inside the blanket, and drew forth his acorn bread. He gave each one of them to eat, and they ate of it. "I shall go back home," said Flint Boy. Thus he spoke to the Grizzly Bear women, bidding them adieu. Flint Boy went off back home and came back to his grandmother. "Grandmother! I have seen many women." The Grizzly Bear women were all sick now at the fire, for the acorn bread had made them sick. The women fell back and all died, as they had really eaten flint. "I shall go to get ma'ls unna roots, I shall go to dig up roots with a stick." She told Flint Boy, " Stay at home!" " Yes, " said Flint Boy. Now she went off to dig roots with a stick. It was spring, and the ma'ts'unna roots were sprouting up out of the ground. Now the old woman dug up roots with her stick, while she carried a pack-basket on her back. Flint Boy, now all alone, stayed at home and looked all around inside. The matl- s unna roots were sprouting up out of the ground. The old woman saw them and dug them up. " Una' ! una' ! una' ! " said something which was sprouting up. Indeed it was a new-born babe. The old woman was frightened and dug the child up with a stick. "Heh!" said the old woman, looking at it. "Hehe'! What am I going to do with it?" She took it up in her arms and put the child that she had found down into her pack-basket. The old woman went off home. "Grandmother! Have you come back home already?" "Yes." "Una'! una'! una' !" it said outside. "Grandmother, what is that that is coming?" "I found that one. " "Where was it?" "I was digging up roots, when sud- denly it cried." "Indeed, grandmother, wash it, maybe that one is a person." She did so, washing him. He also did not grow as people generally do; he grew up quickly. Now Flint Boy went off, went outside. "Grandmother, I should like to take him along." "Yes," said the old woman, "Please do not go far away. Take care! Stay right around 1910] 21 22 University of California Publications in Am. Arch. and Ethn. [Vol. 9 here, a little ways to the east." "What is your name?" Flint Boy asked the child. "My name is Little Gray Squirrel," 31 "Grandmother, what do you say to it I I shall take him along." "Go off to a great distance." "Grandmother, I wish to make a dog. We have no dog. What do you say to that?" "Do so! Make it, make it, make it! " " I shall go to hunt deer, " said Flint Boy, asking her. She assented. Now they went off to a great distance to the east, going to hunt deer. Flint Boy sat down on a mountain. "You! What would you do?" he asked the boy. "I want to make a dog of you. What, pray, would you say if you should bark?" He did not talk. "Oh, I should talk in any way at all." "I want to hear it," said Flint Boy. "Bark!" "Ru! hud! hui" Flint Boy was frightened as the dog barked. The earth shook while the dog barked. The sound went from there to the north, it went from there to the south, it went from there to the east, it went from there to the west.32 Flint Boy looked at him and said, "It is good now." Now Flint Boy went off with his dog as far as up on the mountain here to the west.33 "I want a woman," said Flint Boy, talking within his heart; so he took a wife. When it was daybreak he went up on the mountain to the west, taking the woman and his dog with him. The dog lay curled up beside the house. " Listen," he said to his wife, "I shall go out to hunt deer. I think this is a good place, here on the south, is it not?" "Yes," she answered. "I shall not take the dog along with me. Tie him down to the ground, for he might run off after me." "Pray do not play with the dog," she said to the people there, tying the dog down to the ground. "He might run off after him," said his wife, speaking to his people. "Yes, yes, we shall not play with the dog." (Before he went off) Flint Boy played 81 Sam Bat'wi found it at least curious that the newly dug-up child should have known its own name, though none had been bestowed upon it. He suggested no explanation. 32 This sort of emphasis on the cardinal points seems characteristic of northern California. The Yana texts give numerous examples of the for- mulaic rigmarole. In this passage there is the implied conclusion that the incident explains why nowadays dogs are found to bark in every direction. 83 The reference is to Bally Mountain, about 14 miles west of Redding, where the myth was told. Bally Mountain is in Wintun territory. Sapir: Yana Texts. with him. "Bark! " he said, and the dog barked "Hu', hu', hiu', hul'!" The earth shook; the people were afraid while the dog barked. They in the north heard the dog barking, they in the east heard the dog barking, the south people heard it, they to the west over the mountains heard it. Now Flint Boy went off to hunt deer to the south. He went off leaving two women behind him in the house. (When he had gone) they whispered to one another, "What do you think'? Let us turn the dog loose. " They did so and began to play with him. One of the women spoke to the dog, saying, "Bark!" While Flint Boy was away, the dog barked as he had done before, and his speech was like thunder. Flint Boy heard his dog barking. Now the dog ran away, looking for Flint Boy's footsteps. The women called to the dog to come back, but he kept on barking after Flint Boy. "Hu', hu'! " said the dog, crying. All at once there appeared a fog. It did not rain, but the fog just moved about. "Hut', hu'!" he kept on saying, while he ran off. The two women cried, but the dog kept on barking, "Hfi', hu'!" up above; he was now heard to bark, running off up to the sky. The dog melted away into the fog, rising up; indeed he was now flying up to the sky. People hear the dog barking in the sky."4 II. THE THEFT OF FIRE AND THE BURNING OF THE WORLD. k'ft'net' aite a'una mitc!a!ugummanetf aitc ya Not was I the I fire. I They had fire indeed I the I people k!uninet' k'ut ya'rip!ae aitc a'una ba'irue aitc va' 2 but it was I not I be hot I the I fire. I They went to hunt deer I the I people, amedjil' bana' da's.iruei' g&'maie aite p!udiwi' mo's.ee were killed I deer. I They went to satch salmon. I They went to get sunflower seeds I the I women. I They cooked it aidj ya'na gi ba'na k'u ma'sie ai ba'na we'du- 4 the I people I to I deer, I not I it became cooked X it I deer-meat. I They fetched it back home eane aitc ya'na gi d&'ci mo's.iea gi eauna k' u the I people I to I salmon. I They cooked it I at fire, I not 34 As thunder. 1910] 23 24 University of California Publications in Am. Arch. and Ethn. [Vol. 9 ma's.iei mo6t!s.uiguei35 gi da'sdi gi baWna yo'k!a1le it became cooked. I They ate it raw I to I salmon I to I deer meat. I They browned them 2 aite p !u'diwi gi ga'ma k'u ma's.ie hehele 'is'i'wi the I women I to I sunflower seeds, I not I they became done. I "Hehe IC" I men t'H 1netf k'us indj k!u'ndjuea gi ea'una k!a wi'eandi- they said. I "I not I like it I to I fire. I I am now tired 4 s-indja dji mu'it!suiguyau gi ba'na hehe'e auea'mmak! the my I eating raw I to I deer meat. I HeheE II Fire nearly perchance aite idji'lla auk! a'it&' itc' i'tehauna igi'launa auk! the I round about here. I Fire perchance I there I off east I east over mountains, I fire perchance 6 a'itc' dja'urp' a auk! a'ita' itcT i"nemt dji auk! a'itc' there I south, I fire perchance I there I off west, I fire perchance I there dja'udjanna gadanmtc!indinet' aite ya na T'nhaenig north." I They came together to talk in council I the I people. I "Let us look for it 8 aidji eauna t i'et' i' ba'wisayaubanauma basT'waldiyau- that I fire!" I they said. I "It being dark every time I it being now night after sun- down eandi nIla!udjamk!arae waedja'irimagar aidj dji'gal go ahead north up on mountain! I be on top of mountain I the I mountainl" 10 ba'igumauy&na &'ha t' T'netV Being-one person I "Yes!" I he said. ba'wis'ayaubanauma bas.Tyaueandi djuk!une&"andinet' ai It being dark every time I it being already night I he now stayed there I he 12 ba'igumauya d's'iemauya' mini'nhaunet' ai djuk!unat'ha being-one person I being-male person. I He looked east I he I who stayed there, k' n'tnef aitc a'una gi dja!uhauna kutnWett dlwatip!ae not was I the I fire I at I east, I not was I be visible 14 aite a'una mini'n' djametf i' k'&tnevt' aite a'una gi the I fire. I He looked north, I not was I the fire I at dja'udjanna miniinm' djie k' ie aitc' auuna k' u de- north. I He looked west, I not was I the I fire, I not I seeing 16 waiyau gi ea'una mini'nt' p' ae t'V inet a'igidja ea!una to I fire. I He looked south. I It did so I there I fre, wamuibalei gi dja'urp' a mi1tc!p' iTtbal'te aitc' ea'una light went up I at I south, I it streamed up in sparks I the I fire 18 diwa'iyaucandiwaea' tc !umema'un aite a'una gi djatu- it being now seen. I Being good I the I fire I at I south 35 Or mu1it!s.uiguEi. Sapir: Yana Texts. rp' a mitc !iwa'Idinet' i niduWwanandinetV 8B baigumauya it was down on ground. I Now he arrived back home I being-one person. ' anete aite yW'damtc!iei de'waisindj gi a'una t' 'fnet' 2 They were many I the I people dwelling together. I "I have seen I to I fire," he said. a biri'mat k' iea biri'mah aite a'una dja!urp a p a'- "Indeed! I where is it? I Where is I the fire?" I "South. I It is far distant." iis-asi we'saduhaenigi' wo' a'mbih aite mi'ldjawa 4 "Let us go to steal it!" I "Yesl I Who is I the I one that runs?" a'ienidja be'manindj mi'ldjaca a'mbimah aita mi'ldja- "II I It is I who have always been I run." I "Who is I the I one that also runs?" t'imaiwa a'inidja u mitc!I'gumauna mi'ldjas'i' biri'e- 6 "II" I Being two together I runners. I "Where is it maaha dj'eyauna 37 'aha'limilla biriemaha dje`yauna37 (your) name?" I "Fox." I "Where is it I (your) name?" t a'iWieau]na wo" tC !upea'ndis.i' 8 "tA'iwi6auna." I "Yesl I it is good now." ' nisl' aeandinet' djima'ngunet' aite' ya'na nidji'l- Well! I they went off, I they were just five I the I people. I They walked around it eandinft' gi ya'damtc !iriemauna biri'meah aidj nim!'- 10 at I place of living together. I "Where is I the I our going thereto ? rinig nit'p' ahacnig ai eiri'k!u ni't' p' ae gi ei'rik!u Let us go south I it I underground." I They went south I at I under ground djima'nmauyd nit' p' andinet' bas !'k' iea' ni'tp' ayaueant" 12 being-five persons. I Now they went south I when it was night; I going south now ni'eba'let' aigi k!i'wiha85 sams'inet' ai me'te!i i'balft' they came up from ground I at it I Battle Creek. I He was sleeping I he I Coyote, I he arose ai me'tc !i na' biri'emak' aik' nibami'riw aite' 14 he I Coyote. I "Ho! I Where is their I their I that all are going thereto I the ya'na a'hi t' I'n' t' ai ya aidja gayaVwauyau aigi people I" I "I do not know," I they said I they I people I there I speaking to him Lto h im me'tc!i me'tc!i gaya'waue gi k!aina gaya'waue gi 16 Coyote. I Coyote I he spoke to him I to I rock, I he spoke to him I to ma'mauna gaya'waue gi wo'wi na' mauma'djae k!aina' cooking basket, I he spoke to him I to I house. I "Ho! I Tell me, I rock! se -w- is merely a glide between -ut- and -a-. The word is to be syllabified ni-dt--(w)an-an-dinEt; nidiieanEandinet' would be normally expected. 37Yana idiom requires the use of "where?" instead of "what?" in asking one for his name. 38= Medicine-man water (or stream)" (ki i'wi "medicine-man" + ha- " water "). 1910] 25 26 Univer8ity of California Publication in Am. Arch. and Ethn. [Vol. 9 biri'emak' aik' nibami'riwa alhi t' Vnet' aitc' k!a'ina Where is their I their I that all are going to I" I "I do not know," I he said I the I rock, 2 wo'wi do'k!alyauna biri'emak' aik' nibami'riwa ba'i- house. I Brush for sifting acorn-flour: I "Where is their I their I that all are going to I" I "They have all gone to hunt deer." baroha e' atc'Tma k' uwar aik' t' I'waumai ea'i- "HA I What I was not I their I telling wherefore to I to me 1" 4 k' indj niha'uandinet' aitc' me'tc !i ni'tp' andinet' gi Now he went east I the I Coyote. 9They had gone south I to dja'urp' a p' ails'amaun aidji djima'nmauyV' nidji'let1 south I being far distant I those I being-five persons. I He went around 6 aitc' me'tc! aigite ya'damtc!iriemauna k'u d'waiyau the I Coyote I at the I place of living together I not I seeing gi la'll ai me'tc!i yo'gaip!anet' ai me'tt!i gi Vre`- at feet I he I Coyote. I He asked I he I Coyote I to I acorn mortar: 8 manfna k e'many839 biri'emak' aik' nibami'riwa dji- "Acorn mortarl I Where is their I their I that aIl are going thereto I being-five per- sons I" ma'nmauya niba'tp' ax a' ahai' mi'ldjandinet' ai "They all went south." I "So! I yesI" I Now he ran I he 10 me'tc!i baei'tp' ayaueandi de6waiandinet' ai Me'tc!i Coyote I now running south after them. I Now he found I he I Coyote gi la'lk'iea' bai'tp' ayaua'nt' nimit'rindinet' pt a'fi- at I their feet I now running south after them. I They had gone that far I being far distant 12 samauna djima'nmauyV' ' gaip !anqet' ai me'tc !i gi being-five persons. I He caught up with them I he I Coyote I at djima'nmauya ' batc!i" din6t' e ai me'tc!i wamga- being-five persons. "Ha I" I he shouted I he I Coyote, 1 "pray wait for me I" 14 rawi'djae mininduli'let' djima'nmauya 641 nifi'm' djawar They turned to look back I being-five persons: I "0! I he has been coming behind a'itc' mentc !i' ni'tpt ayauantt i djima'nmauyV' 1yiTik' ie the I Coyote." I Now going south I being-five persons I when it was day 1 6 basi'k'ie niei'k' ie ai me'tc!i I ult42 t' ltnet' ai me'tt!i when it was night, I he came following I he I Coyote. I "Huh I" I he said he I Coyote. k da' wi's'indja' e' e' t'net' me'tc !i atc' i'mawara' nak' u- "I am tired out. I HA!" he said I Coyote, I "what was it I that you (pl.) did not 88 Note fem. vocative in -(y)i, Acorn Mortar being thought of as woman. If considered male, it would have been addressed k' e'man6nd%; cf. k!aind' above. 40 Pronounced in a loud whisper. 41 Expressing vexation. 42 A whispered sound expressing a pant. 1910] Sapir: Yana Texts. 27 waraenuk' t'T'waue k' u gaya'mtc!ie ai djima'nmauya speak tot" I Not I they talked with one another I they I being-five persons mi'tk!awiyauna 2 all being angry. niea'nandie aigidj a'uyamtc!iwi niea'net' i'tt au Now they arrived I at the I fire people living together, I they arrived I in middle bas'i'k' iea' wamfl'ramete aite' auuna we's'ae gi *a'una 4 when it was night. I Light shown out of house, I the I fire, I they stole it I at I fire. sad'dimbawaldinet' aite mitc!a'us i nileoWrp' anet' gi They were all sleeping on ground I the I those that had fire. I They went up hill to south I to cl'gunna' b'neft' aitc' a!una te it'wa gi 1wi'lu gi 6 sweat-house. I It lay there I the I fire I chunk of coal I at Inside I at ma't!adjuwa u' mitc!T'gumauyA ' aha'limilla 'aliwieauna sweat-house. I Being-two persons I Fox I A'iwi6auna we's.anet' aigi ea'una ate' i'mas aidji t' 6'eanigi ''wuLei 8 they stole it I to it fire. I "What will be I the I our doing about it I" I "Go inside!" t' Vtnet' i gi ' aWalimilla mini'nuwuleet' bas l'k' ie a Ind'- he said I to I Fox. I He looked inside I when it was night, I he climbed inside. wulet' s'u'dimbas aite ya mitc!a'uci bo'djabalet' aik' 1o They are all sleeping I the I people I those having fire. I He took it up I (with) his da'lla gi a'una eai 'ahu'limilla 'ik iri'duramet' gi ma't !a- hand I to I Aire I he I Fox. I He jnmped back quickly out of house I at I sweat-house, djuwa' owa'leaduramete gi ea'una we's'ayauant' 8'Ut- 12 he returned out of house carrying it I to I fire I having now stolen it. I They ran back north. s'dja'mea mi'ldjaea mi'ldjawiei as'inu k !W wi'ei ba'dja- "Run! I run, all of you! I If you are I be tired, I throw it to me mudjae atuna swuts.dja'meayauant'l bael'dum' djayauand 14 fire." I They now running back north I now running back after them ai me'tc !i s'udi'p' idieayauant' i gi bale'ha na' me'tc !i he I Coyote. I They having run back as far as I to I Mill Creek, I "0!" I Coyote t 'ei yA'gailaup!ae aigi aha'limilla djuduna'umudjae 16 he said, I he asked I to him I Fox, I "give me ai a'una maus'i ' a'ieauyauna tT'nett ai me'tc!i ga- it I fire. I I shall I carying fire in my hands," I he said I he I Coyote. I "Look out!" y&rl'e t ' tnet' i' bo'djawaldik!uenuma ea'una gi bi'wi 18 he said, I "you might drop it I fire I at I earth, ya'rik !uenuma gi da'lla atc' iTmat' aidji nitp' ama'ienidj you might burn yourself I at I hand." I "What, they say, is I the I my going south for t 28 Univer8ity of California Publications in Am. Arch. and Ethn. [Vol. 9 t' i's-it!oe aidj ya'na as'indj nidu'anei 'a'ieyaus'indja I shall say the I people I if I I arrive home, I 'I have carried fire,' 2 t' 0'sit!6' 'a'ieyaus.indja gi ea'una t'0'sit!6' s-udi'wa- I shall say, I 'I have carried fire I to I fire,' I I shall say." I They ran back from south, djuea s uddVp!ite aigi k!&iweha gama e ai a una they ran back up to I to it I Battle Creek. I "Give it to me I it I fire I" 4 me'tc!i t' i'ei ba'djamaea' aigi me'tc!i gi ea'una Coyote I he said. I It was thrown to him I to him I Coyote I with I fire. di'nk!udjaeA' gi daMla t' uinet' ai me'tc!i k' da.lla "Hold it out I to I hand!" I He did so I he I Coyote I his I hand. 6 aite 'aha'lamilla ' a'ieyaunet' aik' a una ' u' auiwi- The I Fox I he was carrying fire I his I fire: I "There! I take it to yourself!" k !amei' ba'djamanet' iwaea a`uwinet' ai me'tc !i gi ea'una It was thrown to him, I he took it I he I Coyote I to I fire. 8 sUsi'e ai 'aha'1imilla a'iwieauna bo'djas' aik' a'una They ran off I they I Fox I A'iwi6auna, I they who threw I their I fire gi me'tc!i s.udiiwadjueayaueandi to C Coyote, I now running back from south. 10 yabak' ai mefte!i k' da'lla bo'djas ae aik' a'una His burned I he I Coyote I his I hand. I He threw it away I his I fire, ba'p' at!a'ltc!inet' mi" du' du du du' du du tI' net' aitc it burst asunder. I "Mt I I Du' du dul du' du dul" I he said I the 12 me'tc !i yari'yauna yabi'let' aitc a'una b&djas.anet' i- Coyote I having burned his hand. I It burned all over I the I fire, I it had been thrown away. waea ya't' p' ae aitc' a'una yaha'ue a'una yatc' jTne- It burned south I the I fire, I it burned east I fire, I it burned off to west 14 m' djie a'una ya' dja'me aidj a'una yam' dja'ndinet' fire, I it burned north I the I fire. I Now it came burning aite' 'pad a'idja p'ietc'u'nbale aite k!a'ina yabae the I place I here. I They burst up I the I rocks, I it burned up 16 a'itc' xatna djI'ak!bale ai dji'gal yak!a'uwils'ae aite the I water, I they were covered with smoke I the I mountains, I it burned across I the da'ha48 yabae a'i ya'ha s.ius&'e ai u ' mitc !I'gumau river, I they burned I they I former people. I They ran off I they I being two 18 yaha yam' djaya'uant I aite a'una yap' a'ueandinet' aitc former people I now coming burning I the I fire. I Now it burned up close to I the 48 dd'ha is used only for rather large streams, such as Sacramento and Pit rivers. Here Sacramento river is meant. Sapir: Yana Texts. ts !ore'djuwa mutdja'ut !iWi44 ya'damtc!iriemauna gi s-i'p!a Eagle I chiefs I dwelling-together place I at I Cl'p la. di'nyagaldibilwiei yabas a'itc p' a'di yabas a'itc 2 "Hurry, every one all about! I It is burning I this I place, I they are burning I here ya'na bi'riha dji ti' mirienigi ma'uk!unik' yawu'lyaue people. I Where is I the I our doing thereto? I Perchance we shall be I moving into gi k !faina ma!uk !unik' y&'waldiyau aigi bi'wi di'n- 4 to I rocks, I perchance we shall be I moving down into ground I at it I earth. I Hurry, every one all about!" yaga'ldibilwiei ya'map!anett ai ttnutin'45 di'nyagaldi- He dwelt with them I he I Spider. I Hurry, every one all about! bilwiei mits'!si'lguyaus.ienuma'n 'atha t ie ai tce u n&' 6 Have you rope I" I "Yes," I he said I he I Spider. mamu'lp!ugi' yA'wu1wiei k!i't!antc!iguei'e ya'wuleandinet' "Tule basket I go inside, all of yout I Stretch out!" I Now they all moved into it, do'eanet' e g' a/ps'a aigi mamu'lp !ugiha' wali'ldjaurie 8 he tied it on to it I to I sky I to it I former tule basket. I He lay in bottom on his belly ai me'tc !i gi mamu'lp !ugi 'fi'+ t' l'net' di'nyagaldi- he I Coyote I at I tule basket. I "Come on!" I he said, I "hurry, all of you! biWei yaba'ndis' aits' pta'di 'e'batdjandinet' gi s i'lgu- 1o It is burning already I the I place." I He now pulled it up in air I at I rope, yauna ' 'babalet' gi ya'na banel' aitc ya'na gi he pulled them up I at I people. I They were full I the I people I at p !figi bu'idjawulgunet' e aitc ya'na ama'idjitc !gi gi 12 tule basket, I every single one had entered to save himself I the I people I children I at p!fu,gi ' u t' i'mnet' iwae aitc tc'u' na' k' i'andinet' tule basket. I "Go aheadl" I he was told I the I Spider. I No longer were aitc' ya' aigi m&Vt !adjuwa 'e"batdjandinet' i' e'batdjan- 14 the I people I at it I sweat-house. I He now pulled them up in air, I he now pulled them up in air dinet' p' a'uedjamauna p' it !'dibi'let' aite' a'una p' ad being far up in air. I It crackled all over I the I fire I place a'idja e'baeanbindjae gi aps'a' aigidj ya'na 'adja'- 16 here. I He was just about to pull up as far as I to I sky I to the I people I running away to save themselves. 44 mutdja'utliwi is properly plural of mildja'up!M but seems to have been used by Sam Bat' wi as singular. Probably its meaning is more properly collective: " chief and his people. " 45 Spider was conceived of as a man by Sam Batt wi, not as a woman; this is shown, e.g., by his being addressed mits.!s.i'lguyaus.iEnuma'n "have you a rope?" (fem. form would end in -numd'). In Curtin, I.c., p. 409, Chuhna is spoken of as a woman; see also note 205b. On the other hand, the Wintun rope-making spider, Lasaswa, is an old man (Curtin, I.c., pp. 231-4). 1910] 29 30 University of California Publications in Am. Arch. and Ethn. [Vol. 9 yauna na' me'tc!i t' V'ei maus'i mini'nwaldiyauna "01" I Coyote I he said, I "I shall be I looking down to ground, 2 p' us.in&/nana'4e maus'i de'waiyaun ai a'una p' us'ina'- friends! I I shall be I seeing I it I fire, I friends 1" nanat gay&'rie maus i 'etc!ut!aWLtc!iyaun aigi p!. gi "Look out !" I "I shall be I tearing apart I at it I tule basket, 4 maus i de'waiyaun ai ca'una yabayauna ei'rik !u t Oini'- I shall be I seeing I it I fire I burning I down below. I Being very small gumaup!a mininuwaga'lwaldis'it!o mauyau de'waiyaun I shall look through hole down to earth," I being about to be I seeing 6 ai me'tc!i gi ea!una 'e`tc!ut!a1te!inetTi' gi p!ugi' he I Coyote I at I fire. I He tore apart I at I tule basket 'e"batdjayauandi kt s'i'lguyauna mini'nwaldiei' diwa'ie now pulling up in air I his I rope. I He looked down to earth, I it was seen 8 ai ea!una 'e tc!ut!aLtc!inet' gi p!uigi' mi'ninuwagal- it I fire. I He tore apart I at I tule basket, I he looked through hole down to earth. waldie '4e de'waisindj aite ea!una danema'un ai "HO I I see I the fire I being much I it io ea'una gayarl' mitewA'ga1wa1dik!uenigi' k!I'talte!igunet' fire." I "Look out! I We might fall down to earth through hole." I It stretched asunder mitdjatc !i'yauandi da'mmagalwaldinett ai me'tc !i mite- now being torn. I He fell down to ground through hole I he I Coyote I they now falling back down. 12 dueu'ldiyauaueandi mi'nyaumariemi wa'k !dibilett aigi ei'rik !u mini'ndi- Fire-drill Woman I slie stood I at it I down below. I She looked about, 14 bilett mini'nt' djae de'waie aik' ya'na k' mi'dueuldi- she looked up into air, I she saw I her I people I their I falling back down. yauk' ica' yabae ai y&'ha yabats faea's-ae P, it! ts.,i"te- They burned I they I former people, I they burned off like pitch. I They popped of east. 16 haunet' dit' i'ldimauna k' tt cu'na p' it fts ' iTnem' djie gi Black Bear I his I eyes, I they popped off west I at dja'um' dji p' it!ts ' i'tedjam' tt t' cu'na pT i't!'tt p' ae aigi west, I they popped off north I eyes, I they popped south I to it 18 dja'urp' a eaik' tct u'na ya'baei k!un p'i't!'ek' aik' south I his I eyes. I They burned I but I theirs popped I their tct u'na tct ut na' mitc!ik!un&'ei djuk!unA'yauna gi ei't' dja eyes. I Spider I he remained j sitting I at I above. 46 pt usind'na means properly "relative." There is here no necessary implication of kin. Sapir: Yana Texts. THE THEFT OF FIRE AND THE BURNING OF THE WORLD.47 There was no fire. It is true that people had a kind of fire, but it was not hot. The people went to hunt and kill deer, they went to get salmon, and the women went to get sunflower seeds. The people roasted deer meat, but it was never done. People fetched home salmon and cooked it over the fire, but it was never done. They ate salmon and deer meat raw. The women just slightly browned the sunflower seeds; they were never done. "Hehe'e! " said the men, "I do not like this fire. I am tired now of eating deer meat raw. Hehele! there must be fire somewhere around here. There may be fire off to the east, east over the mountains; there may be fire in the south; there may be fire off to the west; there may be fire in the north." The people came to- gether to talk together in council. "Let us look for fire," they said. " Every night, when the sun has already set and it is dark, go up to the north and stay on top of the mountain, " one man was told. "Yes," he said. Every night when it was dark this one man sat there. He stayed and looked to the east. There was no fire in the east, no fire was to be seen. He looked to the north; there was no fire in 47 The scene of this myth is laid at Ba'djiyu, an Indian village said to have been located above P'a'wi, a village on Clover creek at a distance of about eight miles from Millville. Curtin 's myth of " The Finding of Fire" (op. cit., pp. 365-370 or no. xnII of this paper) is located at Pawi. The two versions agree fairly well in localization and content, the main differences being that the characteristic episode of the pursuit of the fire-thieves is lack- ing in Sam Bat'wi's account (the omission is not accidental, for, when asked, Sam claimed there was no pursuit) and that Curtin's version makes no mention of the burning of the world and the consequent ascent to the sky. The latter episode, however, may have been borrowed from the Loon story (see note 52). Of the three fire-thieves in Curtin's story two, Ahalamila (fox, not gray wolf) and Metsi (coyote), are identical with 'ahd'limilla and me'tc!i of Sam's version; the third, Shushu Marimi (dog woman), is re- placed by faliwieauna, perhaps the sandpiper. It is worthy of note that there are in Sam's as in Curtin 's account really only three fire-stealing caracters; of the five men that start out only two are named, Coyote join- ing the party later on. For similar fire myths see Kroeber's "Ute Tales" (Journ. Am. Folk-Lore, XIV, 252); Kroeber's "Myths of South Central California" (Univ. Calif. Publ. Am. Arch. Ethn., IV, 211. Truhohi Yo- kuts with fox, road-runner, coyote, and crow as fire-thieves); Dixon's "Achomawi and Atsugewi Tales" (Journ. Am. Folk-Lore, XXI, 165, 175); and Dixon's "Maidu Myths" (Bull. Amer. Mus. Nat. Hist., XVII, 65). An- other Yana fire myth, constructed on Maidu lines, is referred to in Dixon's "Northern Maidu" (op. cit.), p. 339. The version contained in Dixon's manuscript Yana note-books, however, does not differ materially from that here given. 1910] 31 32 University of California Publications in Am. Arch. and Ethn. [Vol. 9 the north. He looked to the west, there was no fire, he did not see any fire. He looked to the south. There there was indeed some fire. There was a light in the south, the fire was seen coming up in sparks. Down in the south they had good fire. This one man now returned home. Many were the people gathered to- gether. "I have seen fire," he said. "Indeed! Where is it? Where is the fire ? " " In the south. It is far away from here. " "Let us go and steal it," they said. "Yes, who is the good run- ner?" (said the chief). "I'" (said Fox). "It is I who know how to run." "Who else is a good runner?" "I" (said another). There were two who knew how to run well. "What is your name " (asked the chief of the first). "Fox. " "What is your name?" he asked of the second). "'A'iwieauna." 48 "Yes, it is good now." Behold! The men went off, five of them. They walked in a circle around the village. "Where shall we go?" (they asked one another). " Let us go to the south under the ground. " The five men proceeded south under the ground, went off south in the night-time. Arriving in the south, they came up from the ground at KR!iwiha.49 Coyote was sleeping; (on their arrival) he arose and said, "Well, where are the people all going to?" "I do not know," said the people there, talking to Coyote. Coyote talked to the rocks, talked to the cooking-basket, talked to the house. "You, tell me, Rock! where are they all going to? " "I do not know, " said the rock, said the house. "Where are they all going to?" (he asked the) brush for cleaning acorn flour. "They have all gone out to hunt deer." He!" (exclaimed Coyote), "Why didn't they tell me that?" Now Coyote went to the east, but the five men had already gone a great distance to the south. Coyote ran around the village in a circle, but did not find any tracks. Coyote asked the acorn mortar, "Mortar Woman! Where have the five men all gone to?" "They have all gone to the south. " "Indeed! " "Yes. " Now Coyote ran, 48A bird described as brown in color, somewhat bigger than a snow bird, and running along the river shore. Perhaps the sandpiper. taiwieau- may be, either actually or by popular etymology, connected with eaieau- "to carry fire. " 49 An Indian village at North Fork of Battle Creek. Sapir: Yana Texts. running off to the south after them. Coyote found their tracks as he ran after them. The five men had already traveled a great distance, but Coyote caught up with the five men. "Ha !" Coyote shouted in a whisper, "do you wait for me!" The five men looked back (and said in displeasure to one another), "Oh! Coyote has been coming after us. " The five men went off to the south day and night, while Coyote came after them. "Huh!" Coyote panted, " I am tired. " Heh! " said Coyote, " Why didn't you tell me about it " The five men did not talk, for they were angry. They reached the fire village, arrived in the middle of the night. The light from the fire came up out of the sweat-house. They stole the fire while the people that owned it were all lying asleep on the ground. They went up on a hill to the south of the sweat-house. There lay a chunk of burning coal inside of the sweat-house. It was two of the men, Fox and 'A'iwieauna, who stole the fire. "How are we going to manage it? You go in- side," he said to Fox. He looked inside in the night, and climbed down through the smoke-hole. The people that had the fire were all asleep. Fox put his hand out for the fire, picked it up, and jumped quickly out of the sweat-house. He carried the fire out with him, having stolen it. They ran to the north. "Run! run, all of you!" (said 'A'iwieauna). "When you are tired out, throw the fire to me." They kept running to the north, while Coyote kept running back after them. When they had run back as far as Bale'ha,50 Coyote said, asking Fox, "Well! Give me the fire. I shall carry the fire in my hand, " said Coyote. " Look out!" said Fox, "you might drop it down on the ground, you might burn your hand." "What did I go off to the south for? I shall tell the people when I return home, I shall say that I carried fire. 'I have carried fire!' I shall tell them." They ran back home from the south, they ran back as far as K!iiwiha. "Give me the fire," said Coyote. Coyote was given the fire (as Fox called out to him), "Hold out your hand." Coyote held out his hand as he was told. Fox was still carrying his fire in 50 An Indian village at Mill creek, situated on a mountain several miles east of Tehama. It was considered by Sam Bat' wi to be the farthest Yana point to the south. 1910] 33 34 University of California Publications in Am. Arch. and Ethn. [Vol. 9 his hand. "Here it is, take it to yourself," (he said, and) gave it to him. Coyote took the fire, while Fox and 'A'iwieauna rushed off. They have thrown their fire to Coyote, as they come running back home from the south. Coyote burned his hand and dropped his fire. The chunk of coal burst apart into several pieces. "M'! du' du du du' du du! "50a said Coyote, for he had burned his hand. Everything burned all around, when the fire had been dropped. The fire burned in the south, the fire burned in the east, the fire burned off to the west, the fire burned in the north. It came burning up to this place here. The rocks burst from the heat, the water burned up. The mountain was all covered with smoke, it burned right across the Sacramento river, the people burned up. The two people (that had stolen the fire) rushed off, while the fire came burning after them. It burned and reached up to Eagle's village at Ci'p!a.5' "Hurry up, everybody! This place is burning, the people are burning. Whither shall we go? We can't move into the rocks, we can't move down into the ground. Hurry up, all of you!" Spider was living with them. "Hurry up, everybody!" (Eagle said). "Have you strong rope?" (said Eagle to Spider). "Yes,' said Spider. "Do you all go into my big tule basket. Stretch out! " (he said to the basket). They all went inside now, and Spider tied the tule basket on to the sky. Coyote lay down on his belly in the bottom of the tule basket. "Go ahead!" said Eagle. "Hurry up, everybody! This place is burning already." Now Spider pulled the rope up to the sky, pulled the people up. The people filled the tule basket; everybody had gone in to save themselves in the tule basket, together with their children. "Go ahead!" Spider was told. Now there was nobody left in the sweat-house. He pulled up the basket, pulled it up, way up to 50a It is very curious that practically the same exclamation (do' do do do do do) is used in a Takelma (southwestern Oregon) text by ghosts on catch- ing fire. The resemblance becomes an identity if we remember that close o and open u are respectively lacking to Yana and Takelma. 51An Indian village on the flat hill (the so-called "Bullskin") that forms the divide between Oak Run and Little Cow creek, removed about half a mile from the former stream. A small lake was situated near by, the resort in former days of countless geese as they migrated north in the spring. See p. 40, 1. 1, and p. 142, 1. 8. Sapir: Yana Texts. the sky. The fire was crackling all over this place. He had almost pulled the people who were running away from danger clear up to the sky when Coyote said, "Well! I am going to look down, my friends. I am going to see the fire, my friends." " Look out!" (said Eagle). "I shall just tear out a little hole in the basket. I want to see how the fire is burning down there. I shall look down to the ground through a tiny little hole, " (said) Coyote, desiring to see the fire. He made a little rent in the tule basket, while Spider kept pulling at his rope. Coyote looked down, the fire was seen. He enlarged the rent in the tule basket. He looked down through the hole and said, "He! I see the fire. There is much fire." "Look out! you might fall down through the hole," (said Eagle). The hole spread out a little more so that the basket was now torn a good bit. Coyote fell down through the hole, fell right back down to the ground. Fire-Drill Woman52 was standing below and looked around. She looked up, saw the people falling down back to the ground. The people all burned up, burned up completely. Black Bear's eyes popped out way to the east, they popped way to the west, the eyes popped way to the north, his eyes popped to the south. He burned up, but his eyes popped off.53 Spider remained in the sky. III. THE VISIT OF THE GEESE PEOPLE TO MOUNT SHASTA. wu'net'k' aik' m&'t!adjuw aidj hagak!a'ina gi His was I his s sweat-house I the I Flint Rock I at wa' galu' mudja'up!dnet' aitc hagak!a'ina ya'net' aigi- 2 Mount Shasta. I He was chief I the I Flint Rock, I he dwelt I right there djeee gi wa' galu' babi'lmitc !iyauna t' 1'e aite mudja'u- at I Mount Shasta. I "I shall send word to people to come for dance," I he said I the I chief, 52 Sam Bat' wi claimed that Fire-Drill Woman was another name for 'ak1dlisi, "Loon." This would make it plausible that the sky episode of this myth is really taken over from the identical incident in the Loon Woman story; see note 207 and Curtin 's " Two Sisters, Haka Lasi and Tsore Jowaa" (op. cit.), pp. 409-10; also no. x of this paper. 53 This explains why black bears are to be found in every direction. No attempt was made to explain how two eyes could pop off in four directions. 35 1910] 36 University of California Publications in Am. Arch. and Ethn. [Vol. 9 p !A ' hagak !a'imudjaup !a54 k' dje'yauna maus'i 'adji'l- Flint Rock Chief I his I name, I "I shall be I having dance," 2 yauna t' I'net' aite mudja'up !& bap' a'urue gi he said I the I chief. I "Go and tell them I at dja'urp' a gi ya'na dja'urp' aru ambip' aite mi'ldjawa south I to I people I far away south! I Who would be I the one I that runs 4 bawa'uruyauna gi dja'urpt a gi yt'na bapta'urucie going and telling them I at I south I to I people? I Go and tell them! bap' au'rue gi L&'1agiyamtc!iwi bap' a'umagarae gi k!u- Go and tell them I to I Geese people living together! I Pray go to them I to I Crane people living together ! 6 ru'lyamtc!iwi bap' a'umagarae gi da'inanagiyamtc!iwi ba- Pray go to them I to I White Geese people living together! I Pray go to them p' a'umagat' e gi mi'mk !ayamtc !iwi gi djaturp' a maus i to I Heron people living together I at I south I" I "I shall be 8 bheyauna bawa'uruei be'ma,nindj mi'ldjaea t'Tnet' aitc being he who is I go to tell them. I It is I who have always been I run," I he said I the p !u'tc !i a' tt' lnet' mudja'up !A t' &ieie bawau'ruei atc' I'- Humming-bird. I "So!" I he said I chief. I "Do so! I Go to tell them!" I "What shall be 10 mas aidji t' i'enidj tt I'nett aite p !utc !i ' adji'lsi the I my saying?" I he said I the lIumming-bird. I "'He is having big dance,' tt ' magarae 'adji'ls' aidj hagak!a'imudjaup!A t't imagarae pray say I I 'He is having dance the I Flint Rock Chief,' I pray say " 12 pt o'ek' ulmindinete e tc !upp !&'yauand ai p !u'tc !i Now he put his pt o'ekt ulmi about his head, I having made himself all ready I he I Humming-bird. bas a'andie batt'pt ayauna yatt aite l1"lagiyamtc!iwi Now he flew off I flying south. I They dwell, it is said, I the I Geese people living together 14 gi dja'urp' a ya'damtc !inett t anmauna 1&'1agiyamtc !iwi at I south. I They dwelt together I being many I Geese people living together. wa'rinet' aite ei'gunna babi'lett aigidja gi ei'gun- It was down I the I sweat-house. I He flew about I there I at I sweat-house place 16 madu ba'leliwa ai p!u'tc!indiha buf's' bhfs' bus' bus. top of sweat-house I he I former already Humming-bird. I "Bil's' bis' bus' busl" t'Tnett gaya'yaun ai p !u'tc !i gaya'wauyauandi git !a'me- he said I speaking I he I Humming-bird I now speaking to them I reporting to them 54 This word is a good example of a compound, one of the members of which is itself a compound; mudja'up II "chief" is qualified by haga- k!ai(na), itself consisting of k!ai(na) "rock" qualified by haga "flint." 55 pto'ektulmi: wild-cat or other white skin put on as ornament when traveling on important errand. 1910] Sapir: Yana Texts. 0'7 mauyau gi la'lagi 'a'tnef aite ya'na kt mininu- to I Geese. I They were many I the I people I their I looking at him wauyau gi p!u'te!i babi'lei gi ba'leliwa ambiya'ma- 2 at I Humming-bird. I He was flying about I at I roof of sweat-house. I "What person can it be hada gaya'wa ulei'p !as i' gaya'mauna ma'k!am'dama'i- that is talking? I Not are understood I (words) spoken. I Perhaps he comes after us." sik!uwaenigi' ule'p!ae aite gaya/mauna bu's bus' bus' 4 Not were understood I the I (words) spoken. I "Bil's' bus' buis' bus'," bus' t' i'sasinigunet' aite p !u'tc !i gaya'mauna gi ei'gun- he kept on saying I the I Humming-bird I talking I at I sweat-house na k' ba'leliwa' ga' eilea'ip !as'i t' l'nett aite la'lagi 6 its I roof. I "He is unintelligible," he said I the I Goose, da'inanagi t' i'net' aite mi'mk !a t' ilnet' aite ' it ba'- White Goose, I he said I the I Heron, I he said I the I Whistling Swan. djuls'i 8 ya'map!anet' aite me'tc!i 'ehe'e ulel' p!as aite ga- He was living with them I the I Coyote. I "Hehee! II Not are understood I the I words spoken. ya'mauna t' e' dama'ik !uwo k' gaya'mauna gaya'p' aurue lo Perhaps he might have them say I his I (words) spoken. I Go and speak to him gi me'tc!i be'maeni wa'iemaip!ae goIyau gi gaya'mau- to I Coyote, I he it is who always has been I say that he is I hearing I to I every kind of spoken (words). banauma ma'k!a'mdueie matk!a'mdundie ai me'tc!i na' 12 Go and tell him to come!" I He was gone after now I he I Coyote. I "0! mat k!ams'iwaenuma' he'" me'tc!i t' lei a' baea'ns. aitc You are sent for." I "Heh I" I Coyote I he said. I "Indeed! I He has arrived flying ! the ya'na ulei'mais.k' iwa k' gay&'mauna a' be"maenindj 14 person. I His are not understood I his (words) spoken." I "So! I It is I who always have been g0'ei gi eitc' i'tedjami wa'k!balandinett ai me'tc!i hear I to I off north." I Now he arose I he I Coyote, ' 'wule ai me'tc!i gi ei'gunna djuk!un'waldie ai 16 he went inside I he I Coyote I at I sweat-house, I he sat down I he me'tc!i lw&'lu bu's' bfus' bfis' bus' tt i's.inigunet' ai Coyote I inside. I "Bu's' bits' bis' bis'," he kept saying I he p !utc !i wa'ibilyau gi ba'leliwa ulel'sk' inigi t' i'net' 18 Humming-bird I flying about I at I roof. I "We do not understand," I they said aitc ya' aidja' me'tc!i wawa'ldiyauna 'a'ielawaldiei the I people I there. I Coyote I sitting down I he hung his head down 38 University of California Publications in Am. Arch. and Ethn. [Vol. 9 dji'k!ueayauna a+ me'tc!i t'I'ei waeba'lyau k' t u'ina listening to him. I "HXi " I Coyote I he said I lifting up I his I eyes. 2 git!amema'uandie gi 1t'1agiyamtc!iwi babi'lmitc!ie t' fle Now he reported to them I to I Geese people living together. I He sent word to them to come, I he said hagak!a'imudjaup!a t'T'and ai me'tc!i maut' p' 6'gal- Flint Rock Chief, I now he said I he I Coyote. I "He says there shall be I all going out to peel bark to make string, 4 yadamtc !ieayauna t fl's aidja' p !utc !i a' t' l'e aitc he says I here I Humming-bird.' I "Indeed I" I they said I the dja'urp aya' ma k!a'ms.iwaeauga' p' 'ogalyadamtc!it"e' gi south people. I "He has come for you, I he says that there are people gathered to peel bark I at 6 ba'ni t'i'and ai me'tc!i git!amema'uyaun aigidja' ya'- bUfni bushes," I now he said I he I Coyote I reporting to them I here. I "He tells you all to start out s,aeas'i'wanug a'imuina tT'net' ai me'tc!i k'uigant' k' today," I he said I he I Coyote. I "No more are his 8 aigi tc'u'mmA p!u'tc!i k' gay&'mauna to him I who has come I Humming-bird I his I (words) spoken." bu's' bus' bus t'i'sjinigue aigi ba'leliwa babi'lyau eai "Bfu's bus bfus," he kept on saying I at it I roof of sweat-house I flying about I he 10 p!u'tc!i WTlagiyamtc!iwi tT'ei hehe'e badfi'sap aea ap' Humming-bird. I Geese people living together I they said: I "Hehe'5 I I He would fly off back home I if they were ga'k'l k' gaya/mauna t' as i'nu ulei's.i k" gaya'maun his be heard I his I (words) spoken. I It seems that you are I one who does not under- stand I his I (words) spoken 12 ai p!u'tc!i nak'u badi's.aca badiu's'ap ae ap anu go'k' he I Humming-bird, I therefore he is not I fly off back home. I He would fly off back home I if you were I hear his aik' gaya'mauna k'unett gay&'dummaie ai me'te!i his I (words) spoken." I Not he was I speak further I he I Coyote. 14 git !apep' a'uruwieie gi ma'lwilmariemi be'maeni wa'iemai- "Do you (pl.) go to report to her I to I Meadow Lark Woman. I She always has been I say that she is p !ae go'yau gi eitc' itedj!'mi gay&'mauna bas.a'eandie hearing I to I off north I language." I Now he ran off 16 ai ba1igumauyA git!amema'uruyauna gi ma'lwilmariemi he I being-one person I going to report to her I to I Meadow Lark Woman. ma' k !a'msiwaenu a'mbimat' ma' k !a'ms'iya Ia'laktl mu- "You are sent for." I "Who is it I that send for (me) I" I "Goose I Chief 18 dja'up!Ra benue matk!a'mya ulei'maisktiwa p!u'tc!I kt it is you I that he sends for. I His is not understood I Humming-bird I his Sapir: Yana Texts. gay&'mau k!un ma'k!a'ms4iewanu nidi's'ae ai me'tc!i language I and I you have been sent for." I He went off home I he I Coyote. 'ak' i'ndie ai ma'riemi k' u 'I'wulyau gi ei'gunna 2 Now she came I she I woman I not I going in I at I sweat-house. gaya'mtc!ie ai ma'lwilmariemi gi p!u'tc!i t'l'net' aik' She talked together with him I she I Meadow Lark Woman I to I Humming-bird. I She said I her gaya'maun ai ma'lwilla gaya'mtc!iyauand ai ma'lwil- 4 language I she I Meadow Lark I now speaking with him I she I Meadow Lark Woman mariemi aigi p !u'tc !i gi ir&'mi we'ebalmitc !indinet' gi to him I Humming-bird I at I outside. I They now flew up together I at i'tt'dja gaya'mtc!iyauandi badu's.andie ai p!u'tc!i gi 6 up in air I now speaking with each other. I Now he flew off back home i he I Hum- ming-bird I at i'tt'dja bats.dja'meandie ai p!u'tc!i gi dja'udjanna up in air, I now he flew back north I he I Humming-bird I to I north. wak!un&'duwaIdie ai ma'riemi gi C-'gunna la'lagi 8 She returned and sat down I she I woman I at I sweat-house I Geese gi el'gunk' iea' bap' a'us.iwaenuk' t' I'e ai ma'riemi gi- at I their sweat-house. I "He has come for you (pl.)," I she said I she I woman I re- porting to them t!amema'uyaun aigidja bapta'usiwaenuk' gi hagak!a/i- 10 there, I "he has come for you (pl.) I from I Flint Rock Chief. mudjaup! 'adji'lt' ai hagak!a'imudja'up!A ma&k!a'm- He says that he is having dance I he I Flint Rock Chief, I he says that you have been sent for, t'iwaenuk' t'Ts' ai p!u'tc!I mudja'up!dna I' tei a' 12 so he says I he I Humnming-bird." I Chief I he said: I "Sol djara'meae dju ha'ieyulmi djabi'leae dju p' oek' u'lmi Hang them outside I the your I feather head-dresses, I hang them about I the your I head-bands of white skins, djaramea dju p'"o'ewimauna 'ik !aldieie yAfnA adji'l- 14 hang them outside I the your I necklaces of shell beads, I wash them! I 0 people! I let us go to camp out dancig I yaruhaenigi tc!upes.kt aik' gaya'mauna da'umaiyauna Good are her I her I (words) spoken I recounting to (us). minitnptauktieae badul'sayauna ktfih ttife ai mete! 16 Look at him I running off back home! I Not he was I say I he I Coyote a'igidjeee gamitc!iwa'r ai mete!i nili'leandinetf 'a'n- in that way, I he was lying I he I Coyote." I Now they started to go I being many maun aite ya'na tc!upeb&'eandinef k!a"' di' t a'idul- 18 the I people. I Now they dressed themselves up, I milkweed net caps I they put on them- selves, eip !ae p' oek' u'lmitp' aue p' owatntt p' aUe niwa'djuyauantti they put on their white head-bands, I they put on bead necklaces. I Now coming from south 1910] 39 40 University of California Publications in Am. Arch. and Ethn. [Vol. 9 ya'edjae gi s I'p!a ya'edjaha'enigi ha'nea'ip!amak' jea dja- they stayed to rest over night I at I S -lp la. I "Let us stay to rest over night! I When it is morning I let us dance 2 riha'enig a'igidja dit dja'mhaenigi a'mbih aitc di' bii'wa here! I Let us move north dancing! I Who is I the I one that moves first in dance?" be'yau di'bi'el t'Inet' aite me'tc!i k't iei be's i di'bii'e "It is I who will I move first in dance," I he said I the I Coyote. J "No! I It will be he who will I move first in dance 4 mudja'up !A k' i'ei t' inet' ai me'tc !i be'yau di' bti'ei chief." I "No!" f he said I he I Coyote, I "it is I who will I move first in dancing! u'nitc mudja'up!& be'maenik!u di'bfi'e aitc k'iW'mau I am I chief." I "Perchance it has always been he who is I move first in dance I the I not being 6 mudjaup!a 'e+ metc!i t w jej Waiema'isiwandj mudja'u- chief I" I "H8!" I Coyote I he said, I "they say that I am I chief, p !ana t' i'ms'iwandja gi Itot ittehauna metc !i t' i'ei so I am called I at I off east," I Coyote I he said. 8 waiema'is iwandj mudja'up !a gi itct i'tet' p' a waiema'isi- "They say that I am I chief I at I off south, I they say that I am wandj mudja'up !& gi ite' iPnem' dji waiema'isiwanadj chief I at I off west, I they say that I am lo mudja!up!& gi itotitedja'nna nidjibadibi'ls'indj pt adiba- chief I at I off north. I I have traveled about all over I every place," na'uma metc !i tt V'ei k' us'indj gA'en dji wa'iemaiyau- Coyote I he said, I "not I have been I hear I the I my being called 12 wandj metc!i a'imuina go's indja wa'iemaiyauwandj Coyote. I Today I I hear I my being called sufi'su ttI'net' ai metc!i a' di'bfi'eie mi'n dog," I he said I he I Coyote. I "Indeed! I move first in dance I go ahead!" 14 djari'ndinet' aite ya'na gi slip!amadu' 'inI'yaha They started in to dance I the I people I at I S'ip !a place. I "Hinl'yaha," yat'h ai mete! i song I he I Coyote, 16 We'yahinaz' ini'yaJind' w8'yahina' t inilyahinA' We'yahina' 'ini'yahina' w8'yahini' t iniPyahinAl 18 WeCyahina' 'imi'yahina' w8'yahina' t inilyahinal mete!i kt ya'ha djafriyauanttl dja' dja'meandinet' Coyote I his I song I now dancing. I Now they danced north on ground 1910] Sapir: Yana Texts. 41 k' djari'yauna djarima'mtW!inet' metc!i gi ma'lwil- their I dancing. I He danced together with her I Coyote I to I Meadow Lark Woman. mariemi da'mbus ae aite ma'riemi tc!ucueuml'yauna 2 She was pretty I the I woman I apron having rodents' bones strung on buckskin tassels, p' iIeo'lu p' e'luluiea'5" malwilmariemi' di' dja'myauant' round tule basket cap I she wore it I Meadow Lark Woman I now moving north in dance. djak' ul'1urtp' ae ai 1la'agi k' djar-iyauandi mitc !'di'l- 4 They filed in long line dancing from south I they I Geese I their I now dancing. I Every one had wings s ibanaum aik' Ia'lagi m6'yaubanauma57 ba'ie k' u they I Geese I every sort of animal. I He was one I not mitc!di'lsiyaun ai me'tc!i di'Wbuand ai metc!i 'e'1au- 6 having wings I he I Coyote, I he now moved first in dance I he I Coyotel now singing. yauandi djak' ului'lurp' ae aite ya'na k' djari'yauna They filed in long line dancing from south I the I people I their I dancing dja' dja'miyauandi 'e' ' e' ' e' ' e' 58 t' i'andin6t' aite ya'na 8 now dancing to north on ground. I "Heh, heh, heh, heh," I they now said I the I people. diebaWleandie gi ei't' te' a dibaba'le aite ya'banauma Now they moved right up I at I up in air, I they all moved up I the I every person, di' dja'meandie gi ei't' te' a 10 they now moved north I at 1 up in air. mini'nt' djae ai metc!i ba'igue ai metc!i djarli'- He looked up in air I he I Coyote, I he was one I he I Coyote I dancing yauna gi bi'wimadu diba'idie ai metc!i di'dja'mandie 12 at I earth place. I They all moved off leaving him behind I he I Coyote, I they now moved north gi ei't' dja atc' iTmah adju t' [einuga t' i'net' ai mete!i at I up in air. I "What is I the (your) I your (pl.) doing!" I he said I he I Coyote diba'idiyauwa gawa'uedjayauna di' dja'myauand ai IThlagi 14 having been left behind by all I talking up in air to them I now moving north I they I Geese. dim&'neai k' u dja'rie ai mete!i mi'ldjandie ba' dja'me Suddenly he was I not I dance I he I Coyote. I Now he ran, I he hastened north ai mete!i barat'wim' djaea gi ya'na bawi'ls ae ai 16 he I Coyote, I he came running to one side of them I at I people. I He ran across it I he e ped'lubluti'a "to wear tule basket cap " is derived from prile'6'u just as k !o" deEa "to wear net-cap" is derived from k la' di "net-cap." The phrase in the text has the same ring about it that "to dream a dream, dance a dance, live a life" have in English. "She basket-capped her basket-cap" would be a literal, if clumsy, rendering. 57 Lit., "every sort of food (m8'yauna)." 58 This is the sound supposed to be made by geese migrating. 42 University of California Publications in Am. Arch. and Ethn. [Vol. 9 metc!i gi da'ha59 ba'ruyau gi dji'gal ba'tdjayau gi Coyote I at I river I running down I at I mountains I running up I at 2 dj 'gal aleala'i tTi'mp!aea ml'te!umau k' ga'du dji- mountains. I Ugly I he looked I being bruised I his I legs, I it flowed out tW ilte aite wa'tdu50 matega'djae aik' lalla mi'k !au- the I blood, I they were swollen I his I feet, I being cut 4 maun aik' ga'du gi k!a'ina m!'tc!umau k' ga'du his I legs I at I rocks, I being scratched I his I legs gi maltc'I i baei'wadjuyauand ai metc!i mi'ldjamau- at I brush I now running after them from south I he I Coyote I running merely now. 6 ha'tegundi diea'neandineft' ai 1ltagi gi wat galu' hagak !aimu- Now they arrived moving in dance I they I Geese I at I Mt. Shasta I Flint Rock Chief 8 djaup !a gi m&'t !adjuwa djadji'leandie gi m&'t !adjuwa at I sweat-house. I Now they danced around it on ground I at I sweat-house. k' fu'k' ie ai me'tc !iha' bima'net' dila!us 'I 'djaya'una Not came I he I former Coyote, I truly he was I dead I being tired lo k !unmiyauyaauna didji'leandinet' ai dja'urp' aya djidji'l- being hungry. I Now they moved around in dance I they I south people I going in circle with one another, mite !iyauna b&!wis'ak' ie "'maidjagoe djari'yauna g&'tc !an- When it was dark I they ceased I dancing. I Now he spoke out 12 eandiell hagak !a'imudjaup !a tiwa'iwieie i'na yi.'eae gi Flint Rock Chief. I "Get wood, all of you, I wood! I Make fire I at ma't!adjuwa niwu'1sSie aite ya'na niwu'leandie aite sweat-house. I They will enter I the I people." I Now they entered I the 14 dja'urp' aya banei'rame ai ya'na gi eI'gunna niram- south people, I they were chuck full I they I people I at I sweat-house. I "Let us go outside ! hamnigi' yiiehanig ir&'mi bas'Tyauandi ''tc !aup !asi T'- Let us make fire I outside I it being already night! I It is crowded, I they are crowded 16 tc !aus- aite ya'na t'Tnet' aite mudja'up !A gaya'yauna the I people," I he said I the I chief I talking. yd'barame mite !wa'wis'i be'eaigue gi eiw&'I wa'yau gi They all moved outside I house-havers. I It was they by themselves who were I at I inside I sitting I at 59 Pit River is referred to. 6o One would rather expect wa'tduwi or wa'tduw, for which latter wa'tdu was perhaps wrongly heard. el ga'tc!anEi is used of the loud, formal speaking of a chief or any one addressing an assembled multitude. Sapir: Yana Texts. eiw-j'1 gi ei'gunna dje'djalelak!ie gi md't!adjuwa ba- inside I at I sweat-house. I He shut door I at I sweat-house. I It kept being night sis.as.iTnigue ai mA't!adjuwa k'u haela'iyauei yaebidja'ie 2 it I sweat-house, I not I it was being daylight. I They played ai ira'mi aite mite !'guns i bu'ls djayauant'" iya'iei they I outside I the I sweat-house-havers. I It being now three times I be day bu'ls djayauant" bas.I'ei k' ue halea'iyau bas'i's as'i'niguei 4 it being now three times I be night I not it was I being daylight, I it kept being night. yaebidja'ie ai irt'mi wt'wite' aiyauna ba:iruyauna They played I they I outside I pounding acorns, I going to hunt deer. t'a'mp!as- malla'p!as'i haleafip!ak!uwara yu'lgimaidibile 6 "It seems that it is I bad. I Perchance it has dawned long ago." I They felt around with their hands ai ya'na gi lwfl'lu k' fie aite a/una k!u'nmiyau- they I people I at I inside. I Not was I the I fire I they being hungry, yauna k!u'nhaiyauna djidja.leak!is.i'waenigi daitc!ina'is i- 8 they being thirsty. I "He has closed door on us, I he is angry at us," waenigi t' j'e gi lw7'lu da'umis- iyviiyauea da'umis- he said I at I inside. I "It is four I be days, i it is four bas.Tyauea k' u'yau halea'iei atc' hli adji t' i'enigi 10 be nights I not being I be dawn. I What is I the I our doing? maus inig amedji'bayauei hele'e dImA'neaigutc !augup' andj We shall be I all being killed. I HehePel I Would that I could but i'duramei k'u'k!unugana' mitc!ido's.iteyaueiS2 k' i'k!unu- 12 go back outside! I Not perchance, is it not, you (pl.) I have flint Blakers? I Not perchance, is it not, you gana' mitc !'bo'badjayauk !aiji62 ' 'lha& t'T'net' ai ma'l- have stone mauls for chipping flint I" I "Yes!" I he said I he I Ma'ldama, dama mite!bopediya'us.indjae2 um t'neidja mite!bopediya'u- 14 "I have pitching tool of bone." I "I am also I I have pitching tool of bone," s indja t' met' ai bopedidjfi's i 'W'ha& t' i'net' ai he said I he I Bopedidjil's'i. I "Yes!" I he said I he mudja'up!a be'maneinuma waiemaip!ae ma'p' djameaina"3 16 chief, I "it is you who have aways been I say that (you) are I supernatural. 62 bo'pEdiyauna: piece of bone about 1/ inches in length put under piece of flint and struck like lever at its other end, used to chip off frag- ments of flint in rough stage of preparation of arrow-head; b6'badjayau- k!aina: slim flat stone used to drive bo,pediyauna; d6's.it6yauna: horn or bone implement of about 2 inches in length, used for finishing preparation of arrow-head by flaking off rough protuberances. 6e Such beings as never die or that return to life after death, like sun and moon, are md'p' djamEaina. Some people were credited with this power of coming back to life and were termed md'p' djam5aina. This explanation was given by both Sam Bat' wi and Betty Brown. It differs somewhat from Curtin's definition of Mapchemaina (op. cit., p. 445). 1910] 43 44 University of California Publications in Am. Arch. and Ethn. [Vol. 9 t' onet' e' aigidja64 bo'pediyauna t' onet' e' aigidjae4 bo'- It was like I to this here I pitching tool of bone, I it was like I to this here I stone maul for chipping flint. 2 badjayauk !aina u' mitc !i'mauy&' mitc !bo'pediyaunet i' bope- Being-two persons I they had pitching tools I little BopEdidjl's.i didju's ip !a ma'ldama u' mite !'gumauya' w&'k !balet' gi Ma'ldama I being-just-two persons. I They arose I at 4 el'guianna aigi bas'i'dibilk' iea hagak!aiei'nigunet' 65 aite sweat-house I at it I when it was night all around. I It was made of nothing but flint rock I the el'gunna batc!i'lt!ainet' hagak!a'ina di'nbile aik' (la'lla sweat-house, I it was thick I flint rock. I They put out all about I their I hands 6 gi ciwi1'lu dinma'idibilei t' O'e aigidj lu'lmaibanaumaea at I inside, I they put out their hands to feel all around, I they did like I to this I be every one blind. ' bo'pedieie tii'net' aigidja bo'mamaiyauna gi haga- "Nowl I chip off flintl" I He did I in this way here I tapping to seek (thin spot) I at I flint rock. 8 k !a'ina t' uiea'neandin-t' e gi hagak!a'ina bo'pediyauna bo'- Now he put it on to it I at I flint rock I pitching tool of bone, I now he pounded away at it, badjandie t'f oe aigidj56 maldama' s-+ s- + t' i'waldie he did like I to this I Ma'ldama. I "S-+ s +," I it said falling down to ground 10 ha'ga ya'te' ulda' diwaldinet' ai ha'ga gi bi'wi t' u'- flint, I it made noise as it fell down to ground I it flint I at I earth. I Now doing yauand aigidj ly-i'ik'ie bopedidjfV'sip!a mu'mawinigue in this way I when it is day I little Bopedidju's.i I he likewise worked, 12 bA'mamaima'tedjapguei' p !ut!u'eandisi bo'badjae a'igidja he tapped every little while to test (thinness). I It is thin now. I He pounded away I there. w+ t' i'waldie aite hagak!aina 1ai' ewi'ldibilyauwaea' "W+," I it said falling down to ground I the I flint rock I pieces (of flint) being chipped off all about. 14 bo'mamaiei s-+ t' i'waldie aite ha'ga gi bi'wi ho'- They tapped to test (thinness). I " + I it said falling down to ground I the I flint I at I earth. I Again they pounded badjat' imaie aik' bo'pediyauna t' iinet' a'igidj bo" p' a- their I pitching tools of bone. I They did I in this way, I they broke right through, 64 Sam felt it necessary to demonstrate the action described in the text by means of knife and ruler which he used respectively for bo'pedi- yauna and b6'badjayauk!aina; a'igidja refers to knife and ruler. e5 ha'ga is flint as small piece, arrow-head, reject; hagak!a'i(na) is flint in mass, as immovable rock. 66 Accompanied by tapping ruler on knife against window. Sapir: Yana Texts. tc' itel bo' p' atc' itea'ndinetV iyiiwule halea'iandie ba' p' a- now they have broken right through. I Day entered, I now it was lit up, I having been broken right through, tc' i'teyauwaea' halea'ie ai ei'gunna nidura'mandinet' ai 2 it was lit up I it I sweat-house. I Now they went back outside I they ya!na nidu'm' djaya'uandi nidura'myauant'i people I now keeping going back I now going back outside. THE VISIT OF THE GEESE PEOPLE TO MOUNT SHASTA.67 Flint Rock had his sweat-house at Mount Shasta. Flint Rock was a chief and lived there at Mount Shasta. "I shall send word to people for them to come," said the chief, named Flint Rock Chief. "I intend to have a dance," said the chief. "Do you go to the south and tell the people to come, far away in the south. Who is it that can run, so as to go and tell the people in the south? Go tell them to come! Go tell the Geese people to come! Go tell the Crane people to come! Go tell the White Geese to come! Go tell the Heron people in the south to come!" "It is I who shall go to tell them. I am a good runner," said Hum- ming-bird. "So!" said the chief, "do so! Go tell them to come!" "What is it that I shall say?" said Humming-bird. "Pray tell them people are having a dance. Pray tell them Flint Rock Chief is having a dance." Humming-bird wrapped a wildcat skin about his head and made himself all ready. Off he flew, flew to the south. The Geese people were living in the south, the Geese people lived there in great numbers. There was a sweat-house, and Humming-bird flew about over the smoke-hole of the sweat-house. " Bu's, bu's, biu's., bu's, " he said, for that was Humming-bird's way of talking. He was talking to the Geese, telling them the news. Many were the people that looked at Humming-bird, flying about at the smoke-hole. "What sort of person can that be talking? His language is not under- 67 This myth reads very much like an explanation or mythic rendition of the yearly migration of the geese and other aquatic birds to the north. The Geese people danced at Cilp Ia (see note 51) just as the geese of today fre- quent the same spot. It would be going too far, however, to maintain that the myth in its entirety is directly based on the observation of natural events. In its first portion it is strikingly similar to the beginning of Betty Brown's story of "Coyote, Heron, and Lizard" (no. xii). 1910] 45 46 University of California Publications in Am. Arch. and Ethn. [Vol. 9 stood. Perhaps he has come to tell us something, but we do not understand his language. "Bui's, biu's, b'ls, bii's," Hum- ming-bird kept saying, talking at the smoke-hole of the sweat- house. "What he says is unintelligible," said the Geese and White Geese, said the Herons, said the Whistling Swans. Coyote was living with them. "Hehe'e! This language is not understood. I cannot make out what he is saying. Go and talk to Coyote. He is always saying that he understands every language. Go tell him to come." Someone was sent to tell Coyote to come. (On arriving at Coyote's house he said,) "You! You have been sent for." "What's that?" said Coyote. "In- deed, somebody has flown up to here, and nobody understands his language." "Indeed! It is I who understand the speech of far to the north. " Now Coyote arose and went into the sweat- house. Coyote sat down inside, and Humming-bird kept saying, "Bud's-, bfi's-, biu's', biu's'," flying around over the smoke-hole. "We do not understand him," said the people there. Coyote sat down, hung his head down, and listened. "Hii! " said Coyote, and he lifted up his eyes. He reported the news to the Geese people. "Flint Rock Chief has sent for you to come," said Coyote. "This one says that you should peel bark off the trees to make string. That is what this humming-bird says."68 "In- deed!" said the people of the south. "He sends for you. This one says that you should take bark off of blnij89 bushes so as to make string," said Coyote, reporting to them what he had heard. "He wants you to start out today," said Coyote. "That's all that humming-bird has to say." "Bils', bu's-, bils," Humming-bird kept saying, flying about over the smoke-hole. The Geese people said, "Hehe'e! he would be flying off back home, if his language had been understood. It seems that you do not understand Humming-bird's words, that is why he does not fly off. If you had understood his language, he would have flown back home." Coyote said no more. (The 68 Coyote's explanation of Humming-bird's message is of course an ab- surd invention on his part. The Geese people, according to him, are to go north in order to help the northern chief make string. 69 A brown-colored bush from the bark of which the Indians made string. Very possibly to be identified with Apocynum cannabinum, "Indian hemp." Sapir: Yana Texts. chief said,) "Go and tell Meadow-lark Woman about it. She always says that she can understand the language of the far north." A certain man ran off to tell Meadow-lark Woman about it. "He wants you to come. " "Who is it that wants me to come? " It is Goose Chief that wants to have you come. We do not understand Humming-bird's language, and so he has sent for you." Coyote went off home, and now the woman came. She did not enter the sweat-house. Meadow-lark Woman talked with Humming-bird; Meadow-lark talked her own language in speaking outside the house with Humming-bird. They flew up together in the air, talking to each other. Now Humming-bird flew off home in the air, flew back home to the north. The woman came down and sat in the sweat-house, the sweat- house of the Geese. "He came to tell you," she said, reporting to them what she had heard, "he came from Flint Rock Chief to tell you. He says that Flint Rock Chief is having a dance, that he has been sent after you; that is what Humming-bird says." Goose Chief said, "Indeed! Put your feather head- dresses outside to give them an airing! Hang your head-bands around! Wash your necklaces of shell beads! My people, let us go there to have a dance. Her words, telling us of Humming- bird's message, are good. Look at Coyote going off home! He did not tell that to us. Coyote was lying." Many were the people that started off. Now they were all dressed up. "Put nets on your heads. Put on your white head-bands. Put beads about your necks, " (said Goose Chief). Now they came from the south, and camped over night at Cl'p!a.51 "Let us rest here over night. Early in the morning let us practice dancing here. Let us go north dancing. Who is it that will lead the dance?" "I shall be the one to lead the dance," said Coyote. "No. It is the chief that shqjl lead in the dance.' "No," said Coyote, "it is I who will lead the dance, for I am a chief." "Do you think that he who is not a chief leads in a dance?" (they said to him.) "He!" said Coyote, "they call me chief. Far off in the east they tell me that I am a chief," said Coyote. "They call me chief far off in the south, they call me chief far off in the west, they call me chief far off in the north. I travel all around in every 1910] 47 48 University of California Publications in Am. kArch. and Ethn. [Vol. 9 direction," said Coyote. "I have never before heard people calling me Coyote. Today for the first time I heard myself called dog," said Coyote. "Well! Go ahead, lead us in the dance." The people started in to dance at Ci'p !a. ' Inl'yaha, " went Coyote's song. "We'yahina'' ini'yahina', we'yahina' 'ini'yahina', we'yahina' ' inl'yahina', " went Coyote's song, while they all danced. Now they proceeded north as they danced. Coyote danced in company with Meadow-lark Woman. Very pretty was that woman with her apron of rodent bones strung on buck-skin tassels and with a round tule basket-cap that she had on her head. As they proceeded north the Geese filed up in a long line from the south, dancing. All the Geese people, every sort of person that was there, had wings. Coyote alone did not have wings. Coyote led the dance singing away, while the Geese people filed up from the south, dancing as they proceeded north. " E', 'e', ' et, ' et, " whispered the people. They flew up into the air, went right up, all of them, and continued their dance northwards while flying in the air. Coyote looked up and found himself all alone, dancing on the ground; they had all left Coyote behind and were moving north- wards in the air. "What are you doing?" said Coyote, talking up to them in the air, as he found himself abandoned by all. The Geese went right on to the north. Suddenly Coyote stopped dancing and started to run. Coyote ran to the north, came run- ning after the people to one side. Coyote ran across the river, running down the mountains, running up the mountains. He looked very ugly, his legs were bruised with thorns, he was covered with blood, his feet were swollen, his legs were cut up by the rocks and scratched by the brush. Coyote was coming run- ning after them, running all by himself now. Now the Geese people arrived at Mount Shasta, at Flint Rock's sweat-house. They danced around the sweat-house on the ground. Coyote had not come; indeed he was dead, having been tired out and hungry. The South people danced around, dancing around together in a circle. When it was dark they stopped dancing. Flint Rock Chief spoke out loud, "Get wood! Build a fire in the sweat-house! These people will go inside." Sapir: Yana Textts. The South people entered, they were chuck full in the sweat- house. "Let us go outside," said the chief, talking (to his own people). "Let us make a fire outside in the night time." The sweat-house was crowded, the people filled it entirely. Those who belonged to that house all moved outside. There were the Geese people inside, all by themselves, sitting inside the sweat-house. Flint Rock Chief shut the door of the sweat-house, so the sweat- house was totally dark; there was no daylight whatever. The people outside, the owners of the sweat-house, were making much noise, having a good time. Three times it was day and three times it was night, and there was no daylight inside; it was always night. The people outside were having a good time pounding acorns and hunting deer. "This looks bad. Daylight must have appeared long ago." The people inside felt around with their hands. There was no fire there and they were hungry and thirsty. "He has shut the door on us, he is angry at us, " said they inside. "Four days and four nights have passed and there is no daylight yet. What shall we do? We are all going to be killed. Hehe' 6! Would that I could get outside again! Have not any of you perchance a flint flaker? Have not any of you perchance a flaking maul?" "Yes," said Ma'ldama.70 "I have a pitching tool." "I also have a pitching tool," said Bopedidjfi's.i.71 "Yes," said the chief, "it is you that always say that you have supernatural power." The pitching tool was like this here,72 the flaking maul was like this here.72 Those two men, little BopedidjiVs.i and Ma'ldama, had pitching tools. They arose in the sweat- house in the night that surrounded them all. The sweat-house was made entirely of flint rock, thick was the flint rock. They put out their hands inside and felt around all over. They were all like blind men. "Now! pound away!" This is how they did, pounding away at the flint rock to test for a thin spot. Now he pushed his pitching tool against the flint rock and pounded on it with his maul. This is how Ma'ldama did.66 70 A bird of dark-brown color, of about the size of a meadow-lark. 71 An unidentified bug. The name means "one who chips off flint." 72 See note 64. 1910] 49 50 University of California Publications in Am. Arch. and Ethn. [Vol. 9 "S sy," said the chips of flint as they fell to the ground. The flakes made a noise as they were thrown to the ground. Thus he kept it up all day, and little BopedijWs.i worked too. Every little while they pounded around with their hands to see how thick it was. Now it became thin and they pounded away at that spot. "S !" said the flint chips as they fell splintered off to the ground. They pounded with their hands to see how thick it was. "S-!" said the flakes falling down on the ground. Again they pounded with their pitching tools. Thus they did and burst right through the wall. Now they had made a hole right through. The light of day streamed in, it became daylight as soon as the hole had been burst through. The sweat-house was lit up. Now the people returned. They all came out again, re- turned out of the sweat-house.73 IV. BLUEJAY'S JOURNEY TO THE LAND OF THE' MOON. 'a1nett aitc ya'na kt ya'map!ayauna kte tc!iwala They were many the I people I their I dwelling with him I Bluejay. 2 mitc!ei'gunetti' omedji'yau gi ba'na wak!a'lp!ae gi He had sweat-house I killing I to I deer. I He had as wife I to ' itc Winmariemi k' ettciwala y'o'haie ai ' itc Winmariemi Wildcat Woman I Bluejay. I She was pregnant I she I Wildcat Woman. 4 amedji'yau ban ai kteWtc!iwdla mitc!a"ba eai kY`Wtc!iwala Being killed I deer I he I Bluejay I lucky man I he I Bluejay, djo' yura'idibilea k' u'ls.ieayauna gi ba'na ba'rie dju'rie he had it hanging all over to dry I causing it to be dry I to I deer meat. I It rained, I it snowed. 6 wayu'ndinet' ai ma'riemi wa'yfe aigite ei'gunmat'u Now she gave birth to child I she I woman, I she gave birth to child I at the I sweat- house place iwii'lu k'u de'waiyau eai kVe'tc!iwala wa'yfyauk ica inside, I not I seeing I he I Bluejay I she giving birth to child. 8 p' 6'djane ai 'itc !i'nmariemi' k' i d&'tt i nid&'ane ai She bathed him I she I Wildcat Woman I her child. I He arrived home I he 78 The ending seems abrupt even for an Indian story. Sam said that he never heard how the Geese people returned home but thought that the myth ended where he stopped. Sapir: Yana Texts. k'e 'tc !iw&1a mumarisi'ndj f'ifnett ai 'itc !i'nmariemi Bluejay. I "I have baby," I she said I she I Wildcat Woman gaya'wauyau gi ke tc!iwAla a' t!inm'gumauna gayd/net' 2 talking to him I to I Bluejay. I "So!" I being little I he spoke, gak!M'railaugunet'I gatedj&/p!ayauna basI'andikt ie ptO'djan- he just spoke drawling out slowly I answering. I When it was already night I now *bathing him eayauanttl kt I datt! i hanea'ip !amae wa'k !irame ai 4 her I child, I it was morning, I he stood outside I he ktWetc!iwala gi ei'gunna gawa'udibile' Ti'meilabiyau gi Bluejay I at I sweat-house. I He shouted around to them I waking them up I to ya' p' ieba'lwieje ga'ihaup !aea ga'imt djip !aea do's.iteie 6 people. I "Get up, all of you I" I he was heard shouting east, I he was heard shouting west. I "Flake flints I am-t'e dju mannei gi ea'una gi'maihaenik' baWna warm up I the your I bows I at I fire! I Let us flnd I deer!" tt'i'e ai yS/na ptiebale k' unii'yau eiyjWijie74 nis a'- 8 They did so I they I people. I They got up I not yet being I be day. I Now they went off andie aitc yaSna ba'iruyauna n!dASwidibi'lgus it !oea t' i'l the I people I going to hunt deer. I "I shall just go about beside (you)," I he said ai ktetc!iwAla mumaripta'us iwandja' nisa'andie dji 10 he I Bluejay, I "I have had child born to me." I Now they went off I the yaSna dae!rA'wiyA' ba'iyauantt1 k' u ba'ie ai k' e'tc i- people I those common people I now hunting deer. I Not I he hunted deer I he I Blue- jay, wala nihatedi'bilguei nidii'ane ktWetc!iwAla ba'wis aktie 12 he merely went about. I He arrived home I Bluejay I when it was dark, djuk !unA'duwaldie wadatt' inet' ai k' e'tc!iwala ba'igu- he sat down where he was wont to sit. I He had child I he I Bluejay I being one. mauna utsl' e-ly-iiyauguea j'djaenyauna gama5e aitc 14 It is two I just being days I he growing. I "Give me I the daftti titc!itnmariemi du'mmanawaue du'mmanabile ai childl" I Wildcat Woman I she gave it to him in his arms. I He fondled him in his arms I he k'e Wtc!iwAla tc!upep!a'nnais- tc!upep!a'nnais- datt' ini'k' 16 Bluejay. I "He is very good, I he is very good I our child." yaebidja'iwaue ktI dat i dutey&/andinett k' 'etc!iw&/na- He played with him I his I child. I Now he became older I already young 74 Presumably this word would normally be i&s'ie, j ( j in French jeu) being no normal Yana sound (dj, j in English just, is always felt to be one simple sound). Nevertheless, Sam Bat'wl quite frequently pro- nounced j in just this particular word. 1910] .51 52 University of California Publications in Am. Arch. and Ethn. [Vol. 9 p!andi' t' o'k!t' anef eai umu'iyd gi udji'ya yaebi- Bluejay, I he looked just like him I he I young pereon I to I old person. I He played 2 dja'ic aite ke' rtc!iwnap! ira'mi the I young Bluejay I outside. yo'gatedjaiea k' e'tc!iwanap!a gi iwana'uwadjup!a da- He played at rolling ball up hill I young Bluejay I at I little distance on side of hill towards south, I it was smooth down hill on south. 4 k' anii'rit'pt aca hanea'ip!amat'imaie ftrame gawa'udibile It was morning again, I he went outside, I he shouted around to them. p' T'labiwieie ba'iwie gi ba'na t' j'e ai y'ana p' i'ebal- "Wake up, all of you I I hunt deer I at I deer I" I They did so I they I people I getting up, 6 yauna nis'a'andic ba'iruyauna kWe tc!iwdfla nidiuane now they went off I going to hunt deer. I Bluejay I he arrived back home ba'wis ak' ie yo'hait' p' au' djandisi'ndj t' i'netf ai ' ite !i'n- when it was dark. I "I am now pregnant again," I she said I she I Wildcat Woman, 8 mari5mi gaya'Waue gi k'e'tcW !iwala dja'le aitc k' e'tc !i- she talked to him I to I Bluejay. I He laughed I the I Bluejay wala t' lyauk' i gi75 ma'riemi hanea'ip!amat'imaiE nfljs5 e she saying it I at I woman. I It was morning again, I he went off [o ai k e tc!iwdla niha'unett k'uyau ba'iei nihatedi'bi1gu- he I Bluejay. I He went east I not being I hunt deer I merely going about. yauna wayut' p' aut imaie wayue a'igitc lwi'ldjanna She gave birth to child again, I she gave birth to child I at the I across on north side. L2 muru'le ai k' e tc!iwala gi eimawi'1ft' p' a nidii'ane ai He lay I he I Bluejay I at I across there on south side. I He arrived home I he ke'tc!wala bo'nat'p' au'djandiea' wayu's'intc t'lwafuyau Bluejay, I she now had baby again. I "I have given birth to child," I saying to him 14 gi k etc w!iwla a' ts -!upes ptO'djaneayauand ai ma'- to I Bluejay. I "So I I it is good." I Now bathing him I she I woman riemi bas I'kliea haneaip !amakYie k'u nais a'e ai ke`'- when it was night, I when it was morning I not I he went away I he I Bluejay. 1 6 tc !iwa1a gama'e t' 'tnetf yaebidja'ie tram ai k'tc !i- "Give him to me I" I he said. I He was playing I outside I he I young Bluejay wanap !a' yo'gatdjaieayauna 'i'ndanet' yo'gatdjaiee'yau playing at rolling ball up hill, I he made I ball wherewith to roll up hill 8 gi p!a'sdi hanea'ip!ayaubanauma du`mmanawaue aik' to I buckeye. I Every morning I she gave it to him in his arms I her 75 This hardly seems correct; ttilyauk' e ai ma'ri6mi would be expected. 1910] Sapir: Yana Texts. 53 dS/t' i gi k'e Wtc !iwala du'mmanak !ame aik' dalt' i child I to I Bluejay. I He took it in his arms I his I child, mini'nuwaunet' tc'u'k'iea gi k!a'gais ip!a' 2 he looked at them I his eyes I to I baby. dji'rie ai ira'm1 p' a'dja mik!a'i.e aitc k'e `tc!iwaIa It snowed I it I outside I snow. I He was angry I the I Bluejay. k' us indj k !u'ndjoe dju da't" t' i'waue aik' wak !alp !a- 4 "Not I I like I the your I child," I he said to her I his I wife. yauna t' uiduwaue du'mmanaduk !ame k'i dtit' i k' us He gave it to her, I she took it back into her arms I her I child. I "Not is bA' eaidji d'ttf indj aitc wada'tt iwa'us.inigue t!ui's 6 be he that is I the I my child I this here. I He has given child to (you) I another man." gael'e ai mariemi t' i'myauwa gi k' e tc!iwala t'rame She cried I she I woman I thus having been spoken to I by I Bluejay. I "Go outside I" t' Ile ai k' e'tc!iwMa gi ma'riemi djuk!una'e gi lra/m 8 he said I he I Bluejay I to I woman, I "stay I at I outside! k' usindj k!u'ndjup!ae djuk!und'yauenu gi el'gun bo'neae Not I am I like I your staying I at I sweat-house. I Have your baby gi elrd/m k' u 'I'ramiyau eai ma'riemi wd'k !balandie lo at I outside!" I Not I going outside I she I woman I he now arose ai kYe"Wciwala gama' aidju dalt'l k e tc!wdla clji- he I Bluejay. I "Give (me) I the your I child!" I Bluejay I he now snatched it from her wa'uandie k' I d'tt' i 'u'ldjagildjamet' gi dM'tt i ga6- 12 her I child, I he threw it out through smoke-hole to north I at I child, I crying la'yaun ai ma'riemi me'eaiyau k' da'tt i k' us indj she I woman I weeping for it I her I child. I "I am not bet aidje dji d5att' i te' i'ls k' aik' tc' u' tc' i'ltc' uis- 14 be he that is I that one I the (my) I child. I His are big I his I eyes, I he is big-eyed. mini np' aue aik' dal' k'us' t, fle aigidji da'lelite' Look at them I his I hands! I Not they are I do I to the I my hands," t'Tnet' ai k e tc!iwMla t V'wauyau gi ma'riemi' k' us. 16 he said I he I Bluejay I saying to her I to I woman. I Not he is baek'u'lt!alaie dju d5,tt';iiu k' 7Ws-ki m ott!uimae a have hair standing up straight on his head I the (your) I your child, I not is his." I He rejected him as child I he k' etc!iwala u ea'i dji d5't' indj ai ira'm t' u's. aigitc 18 Bluejay. I "Is I he I the I my child I he I outside, I he does so I to the baek' u'lt!aleaiyau djilelIrame ai ma'riemi du'mmanadu- having hair standing up straight on his head." I She went outside after it I she I woman, I she came back into house with it in her arms 54 University of California Publications in Am. Arch. antd Ethn. [Vol. 9 wule k' dtit' i gi ei'gunna djiduwa'ut' imaie ai k' e'- her I child I at I sweat-house. I Again he snatched it back from her I he I Bluejay, 2 tc iwla ' u'djadugi'ldjamt' imaie ' I'rame 'I'rame 'f'ranme again he threw it back through smoke-hole to north. I "Go outt I go out! I go out I" ma'riem' du'mmanadubale k' da'tt i k' u i'dummaidu- Woman I she took it up back into her arms I her I child, I not I she went back into house 4 wule ai mari'mei galed'yauna djuk!und'andie ai Ira'm she I woman I weeping. I Now she stayed I she I outside 'ibiya'u gi ir&'m ba'neyauna ma'riemi' building house I at I outside I dead bark I woman. 6 dima'neaikt U babi'le ai itc!i'np!a at&'i'mah aidju By and by I he ran around I he I young Wildcat. I "What is I the your djuk!uned'mai76 gi ira'm nin&'77 i'mdams iwandj nina' that (you) stay therefore I at I outside, I mother I" I "He has driven me out of house." I "Motherl 8 yaebidja'iruyau a'itc imana'uwadjup! mo djayau a'itc I shall go to play I right there I there at short distance south on side of hill. I I shall take him along I right there." ma' djtWe mat dj&'e yaebidja'ip' aue yaebidja'ip' aue a'n- "Take him along! I take him along! I Play with him! I play with him!" I Now they went off lo sandie yaebidja'iruyau yaebidja'ieandie iyit'ik' ie imana'u- going in order to play. I Now they played I when it was day I there at short distance south on side of hill. wadjup !a' 'a'nm' djindie yaebidja'imauna duteya'andie Now they went west I playing. I He had grown older 12 'ite!i'np!a wawa'ldie kWe`tc!iw&'nap !a gi k!a'ina mi- young Wildcat. I He sat down I young Bluejay I at I rock, I he looked about ni'ndibile aitc k'e`tc!iw&'nap!a glimaya'una 'm 'm' k e'- the I young Bluejay I thinking. I "Hm, hm!" I young Bluejay 14 tc!iwanap!a tTe k' dju'gutc!i 'u'ldjaramyauenuma dji he said I his I heart, I "your throwing him out of doors I the um&'yaenidja tcWiga'lla wa'k!bale a'nm& djindie !yiVikt iea my brother, I father!" I He arose, I they went west now I when it was day, 16 'anmidi gi wi'tCt umanena7s yaebidja'ie p' u'djanyauna they went as far as I to I Wil'tct umanEna. I They played I bathing. 76= djuk!un6d'maiw. It is often difficult to hear final -w. 77 In gatt ' Ei vocatives of ni/na "mother" and tct iga'l(la) " father" are formed from these stems: nind' and tc iga'il4 (see above, 1. 15). In gari"Ei special vocatives in ga- are employed: ga'nnd " mother! " and galis.ina "father! " (see p. 139, 11. 12, 14.) 78 This place name contains as its first element wi'tct u "salt." Near Wil'tc umanena was a swamp from which salt in the form of a black mud was taken and dried in the sun for use. Neighboring tribes (Pit Rivers, Hat Creek Indians, and Wintuns) were often wont to come here for their supply of salt. The Yanas were called TI"esaitei "salt people" by the Pit River Indians. 1910] Sapir: Yana Texts. 55 k' usi'inu de'waidummaie a'ienidja79 tc' iga'll gawa'ue "Not you shall I see again I me, I father1" I She shouted for them 'itc i'nmariemi da'tet' iwi k' u'e babi'landie ai mariem' 2 Wildcat Woman I children, I they were not. I Now she ran about I she I woman 'i'nyauant' k' u de'waiyau k' i da!tetV iwi t' ii'k' ainae now looking for them I not I seeing them I her I children. I He did likewise ai k"' tc!iwAla 'i'niyauna miea'ndie ai ke 'tc!iwala 4 he I Bluejay I looking for them. I Now he wept I he I Bluejay, i'lealautctuip!ae gi bi'wi wa'i k"e'tc!iwala t'fei nild'k jieie he put dirt on his face I at I earth. I "Wai1" I Bluejay I he said, I "come back, da't' ina biri'emak!u dju t'ii'miriwa ' a'nm' djindie ai* 6 0 son! I Where might be I the your I that (you) do thereto I" I Now they went west I they k e tciw&anaP!a 'itc! i'np! a 'a np,itei gi djitc'itet'pA'- young Bluejay I young Wildcat, I they went as far as I to I DjitctitettptA'mauna. mauna50 wawa'ldie ai k' e'tc !iw&nap !a miya'uand ai 8 He sat down I he I young Bluejay I now weeping I they dja'uliauna Wa'k !bale ai k' e'tc !iwanap !a nimi'rie gi east. I He arose I he I young Bluejay, I he went as far as I to tc!!'yu djuk!und'e 10 Tc liyu, I he remained there. ya'nett ai dju'ga gi tc!!'yu ba'igumauna nie- He dwelt I he I Silkworm I at i Tc l!lyu I being one. I "Let us go that far to rest over night dja'anha'nigi unei'manigi gaya'waue gi 'itc !i'np !a 12 our uncle," I he talked to him I to I young Wildcat. dima'neaigu ma:neinA1S1 utmitc!I'mauna danema'una s a'wa "May there quickly be I bows I being two I being many I arrows! dima'neaigu wawildjuwa'eminas' banei'mau gi s'a'wa 14 May there quickly be I otter-skin quivers I being filled I to I arrows1" t, f'e mi'tc!kYie ai swa'wa ma'nei djidja'andie It did so, I they appeared hither I they I arrows, I bows. I Now they shot, dj!dja's'awa'mtc!iyauna la'widjaebanaumam' djanett e djidja'e 16 shooting arrows in rivalry. I Both kept shooting with strength. I He shot k' e'tc !iwdnap !a djumi'rie gi p' a'is'amauna gi dja'u- young Bluejay, I he shot up to I at I being far distant I at I south. 79 The fact that the Ist per. obj. is not incorporated in the verb, but is expressed as an independent word, makes this sentence very emphatic. Ordinarily we should have: k' u'.it!6 "I shall not be," diwa'idummaidja "you again see me." 80 = Flowing-off-south. 81 Vocative -nad is suffixed to names of objects supernaturally wished for. 56 University of California Publications in Am. Arch. and Ethn. [Vol. 9 rp ta i't djIdjd'eie t i'fe ai k'e`tc!iwanapaa!a dji- "Nowl I shoot!" I he said I he I young Bluejay. I Now he shot 2 dja'andie ai 'itc!iTnp!a djumi'rie ktI s'awa pWia's'a- he I young Wildcat, I he shot up to there I his I arrow I being far distant. mauna tWupepandis'i kt etc! iwanap! a tTei 'et ij'e wa- "It is good now," I young Bluejay I he said. I He slung it over his shoulder I otter- skin quiver 4 wi'ldjuwaemi . kte`tc!iw&/nap!a t' &'winigue ai itc!i'np!a young Bluejay, I he did likewise I he I young Wildcat. nim' dji'ndie bS/wisak' ie datc' wu'le gi wawi' ' i'wule Now they went west I when it was dark. I They looked in I at I house, I he went in 6 ai k'e`tc!iw&nap!a dju'ga k' wa'wktiea djo`p!utewaT'1 he I young Bluejay I Silkworm I his I house. I He had it sticking in ground dinet' djuk!Une&/riemauna k' lu'mi mini'ndame dju'ga place of sitting I his I javelin. I He looked outside I Silkworm. 8 `+ dju'ga t' I'net' di'nduwaue k' lu'mi a'mbimahae- "H8+ I" I Silkworm I he said, I he put his hand out for it I his I javelin, I "Who are you (pl.) I" nuga' be'enidja unei'mana' be'enidja t'I's'imak!unuma' "It is I, I unclel" I "'It is I,' I what might you sayl LO &' dju'ga t'Tei ya'iwaldiwiei'e ya'iwaldinet' un mitc !i'- So!" I Silkworm I he said. I "Do you (pl.) sit down!" I They sat down I being two. mauna biri'meah aidju a'tidjumaenuga be'k' ienigi "Where is I the (your) I your (pl.) going from there I" I "It is we who are L2 'anbalmaea gi ba'nexa al' u'ldjarams'i tc' iga'lelidja start from there I at I Ba'nexa." I "Indeed!" I "He has thrown him out of doors I my father a'igidja um tydenidja mo't!uimayauna a' 'abamauya here I my brother, I rejecting him as his child." I "Indeedl" I being-old person L4 t' j'ei biri'emah adju ' a'nmiriyauna be'enidj mau he said. I "Where is I the your (pl.) I going thereto?" I "It is I who am I about to nii'p' auruyauna gi da'mhaudjumudjaup !&a2 yatnet' da'm- proceed to go after him I to I New Moon Chief." I He dwelt I New Moon Chief 6 haudjumudjaup !& 'waltct I datha83 maus'indj wawUi'L- west on this side I river. I "I shall be I going to woo her wauyau k' d'ttf i k!n'ndjueasindj kW' d'tt' i a' his I child, I I desire her I his I child." I "Indeed!" '8 dju'ga t i'ei hehe'e malladp!amaun a'idjeee 'anmauyana Silkworm I he said. I "Hehele II being bad I that one. I Being many people 82 da'mhaudjus.i: new moon comes up from west. 83 Sacramento river is meant. Sapir: Yana Texts. o'medjindis.i yatiwu]p' auyauk' iwa k' dtt' i k!Mun o'me- he has already killed them I his own having been come for to be wooed I his I child I and he has been I kill them djie gi yS/na ' a'np !annainet' kt' da'tetf iwi kt i 2 to I people." I Very many were I his I children, I his ya'eaigu atc' Itmatt k' o'medjimagaa'wa de'marieas.i'84 gi own people. I "What is said to be his I that he kills thereby I" I "He fills his pipe I at ei' daley5a' i'ndas' mO'na gi ei' daleya' de'marieask' i 4 dead-people's bones. I He makes I tobacco I at I dead-people's bones, I he fills theirs into his pipe p !&'k !u1eamy&' dju'ga tT'ei p' us a' bu'djas i djo'waus' gi dead people's brains," I Silkworm I he said. "First he smokes. I He offers it to them I to ya'na k!igallm'si pt usa's- aitc ya'na ya'iwulwau 6 people I pipe, I they smoke I the I people I who have come to woo, p us a's i k!un ydgateba'lei da'mhaudjumudjaup!& me'- they smoke I and they are I drop back dead. I New Moon Chief I he throws them north through smoke-hole gildjams i kt dila'uyauk' iea t' o's a'igidja dila'umau 8 their I having died. I Thus are many I there I being dead to' ya'na the I people. dji'k!ueayauna k e 't!iwanap!a 'u' nlel'wauruhaenigi' 10 Listening to him I young Bluejay: I "Well! I Let us proceed to go to him!" nimma'iguyauna dju'ga t'Tei wad'ttimauyar1'winA nim' - "I shall go along," I Silkworm I he said, I "O nephews!" I Now they went west, dji'ndie ni'ridjindie u'mitc!I'mauna p!u'diwi ya'ik!u- 12 now they went west down hill. I Being two I women I they were sitting nanett Iw-'launa gi m5't!adjuwa wi'dubalet' ai k e across on east side I at I sweat-house. I He tied it up into top-knot I he I Bluejay tc!iwala k!uyu'lla we'djilet' aik' k!uyu'lla wadja'wal- 14 head hair, I he wrapped it around I his I head hair. I "Let me sit down (in your hair) I" diea'djae dju'ga tt'lei wadja'waldinetV aligidja dari- Silkworm I he said. I He sat down I there. I "I shall look down (from your hair) to (your) right side ga'ms'it 0 a'igidja dju'ga tT j'ei as inu t' lwulei tt ui'- 16 in this way," I Silkworm I he said. I "If you are I go into house, I pray do thus! 84 This form looks as if it were female interrogative: "Does he fill his pipe?" (male inter. dgmarieas.itn). This resemb]ance, however, is merely accidental. Final vowels are sometimes lengthened for rhetorical empha- sis, and are then also accented. Thus deWmarieas.i'= demarieas.i; ef. above (p. 56, 1. 8) aImbimahaenuga' "who are you?" for almbimahaenuga. 85Lit., "I shall look down from north (-gam-)." Bluejay sits facing east, so that his right side is south. 1910] 57 58 University of California Publications in Am. Arch. and Ethn. [Vol. 9 magat' digu'lm' djimagat, e adju ma'k!i as inu dju- pray set it west so as not to be seen I the youir I back, I if you are I sit," 2 k !unea'ei dju'ga t'Tei gaya'eaiguyauna p' I'wulandie gi Silkworm I he said I he himself talking. I Now they entered I at eli'gunna b&'wis'ak iea ya'ik!unamap!a'ndie gi p!u'diwi sweat-house I when it was dark, I now they sat with them I at I women. 4 mini'nlile ai da'mhaudjumudjaup!a mini'nwilauei am- He turned to look I he I New Moon Chief, I he looked across east. I "What sort of person is biya'mah a'iye a'hi mat !u'ip !as gama'e aitc k !iga'l- that one yonder I" I "I do not know, I he is stranger." I "Give (me) I the I pipe! 6 m' s de'marieayau dju'imuranandie k' m6'hu55 de'- I shall fill it with tobacco." I Now he rolled it around between his hands I his I to- bacco. I Now he filled marindiea p us a'andie da'mhaudjumudjaup!& 'iu dju- now he smoked I New Moon Chief. I "Well! I Do you (pl.) give it to my son-in-law! 8, maewa'nawiei87 p us'ewanasiiei87 a'uwik!ame ai ma'- My son-in-law will smoke." I She took it to herself Ishe I woman riemi gi k!igalm'si a'uwie ma'riemi tfI'ei gi k e at I pipe. I "Take it!" I woman I she said I to I young Bluejay. 10 tc!iwanapa!a pt usa'andie ai kte`tc!iw&nap!a k'u p u- Now he smoked I he I young Bluejay I not I smoking s'a'yau eai k' e'tc !iw&napa !a dju'ga p' us atei gi ei' da'le- he f young Bluejay, I Silkworm I he smoked I at I dead-people's bones. 12 ya bo'pets.ae bo'djaduwaue k !iga'lm' s i de'mariV p' a'u- He beat ashes out of his pipe, I he handed it back to him I pipe. I Again he filled his own pipe with tobacco. f imaie ate' I'mahana k' t' ftwa nak' u mitc !s 'e t' t'e "What is, now, I his I that he does I that he is not I perish I" I he said 14 aite da'mhaudju k' dju'gutc!i de'marit' p' aut' imaie ai the I New Moon I his I heart. I Again he filled his own pipe I he da'mhaudju 'i' djumaewa'nawieie p' us a's iei k' e`tc !iwA- New Moon. I "Well! I Do you (pl.) give it to him, I he will smoke." I Young Bluejay 16 nap !a p' u'sa'ei da'mhaudju mini'nwilauei ate' i'mahanai he smoked, I New Moon I he looked across to east. I "What now, is k' t'fiwa k'u mitc!s.d'ei bimanet' be'e aidja dju'ga his I that he does I not I perish I" I Truly it was I be he that was I there I Silkworm 18 ptu USi.ei t't On te be' p'us aie ai k e tfw nap!a ba'i- smoke, I he did as though I be he that was I smoke I he I young Bluejay. I He was one 86 m6ybu in gari'6i. 87 It is remarkable that -wana- "son-in-law" is incorporated even as subject. 1910] Sapir: Yana Texts. 59 gun et' k' u p tuS.We ai 'ite!i'np!a waeyii`eandie ai not I smoke I he I young Wildcat. I Now he was afraid I he da'mhaudju ktu mitc!s ate ai k'e`tc!iw&nap!a 0 mai- 2 New Moon I not I perish I he I young Bluejay. I He ceased djagoo de'marieayauna filling his pipe with tobacco. i't a'u bas'l'ktie we ttu'pedie k!uyu'lla k'e'tc!iw&nap!a 4 In middle I when it was night I he unwrapped it I head hair I young Bluejay. O'djarame a'igidja gi dju'ga gi k!uyu'lmadu' o'dja- He took him out I there Ito I Silkworm I at I head-hair place. I He put him across on north side wi'ldjame i' t' a'una s ams ie ai dju'ga imu'lp !ae ai 6 at ladder near fireplace. I He slept I he I Silkworm, I he wrapped it about himself I he dju'ga gt'ninna k' s'a'ms iyau gi e' t' a'una k' u Silkworm I blanket I his I sleeping I at I ladder near fireplace, I not de'waiyau da'mhaudju gi dju'ga djamaramma'ul' ini- 8 seeing him I New Moon I to I Silkworm. I "We are being-without-fresh-meat persons, k'ya' k'u's-k inik' ma ba" t' l'nett i' haneaIibak iea ours is not I be eaten I deer meat," I she said I when it was morning t' I'wauyaun ai ma'riemi' k' e'tc !iw&nap !a t'Te a' ea'l- lo saying to him I she I woman. I Young Bluejay I he said, I "Indeedl I Give it to me djamatc' k !iw&T dj 'wu1et' ha'uyauba bap' di'lgumaiuna basket pan I" I He had put it in I deer fat I being in big round lump k' di't' illa ' imu'ririndinet' k' e`tc !iw&nap !a gi ha'uyauba 12 his l quiver. I Now he cut it down in slices I young Bluejay I at I deer fat gi k!iwa'lamadu' 'u'lwaue aigi da'mhaudju gam&'e at I basket-pan place. I He gave it to him I to him I New Moon. I "Give (me) ai k !iw'lat' imai ' aldjamd 'imu'irie gi ha'uyaup a 14 it I another basket pan I" I It was given to him. I He cut it down in slices I at I deer fat. ' u'waut' imaie ' Owfldjeea gamdTt'inaie ai k w,_ ' ' He gave it to him again, I he put it across to west side. I "Give (me) another one I it I basket pan I" I Young Bluejay tc!iwanap!a t'Tei gaya'Wauyau gi ha'uyauba k'uya'ugu 16 he said I talking to it I to I deer fat, I "Do not k'tbaeae badja'lmuk!gueie k' u'andie ai ha'uyauba be altogether not I I keep being big!" I No longer it was I it I deer fat. niwi'lauk!adawieie t' l'e aite y&'eWi88 gas iewana's'89 aite 18 "Do you (pl.) go ahead and go east across riverl I they said I the I Y&Aewi. I "They are making merry I the 88 Ydl"wi is the regular Yana term for Wintun Indians. 89 This word evidently contains -wana- "son-in-law" and hence doubt- less refers specifically to making merry on the appearance of the suitor. 60 University of California Publications in Am. Arch. and Ethnl. [Vol. 9 iwi'launa k' ima t' I'ei gaya'yauna wawu'1p' aus'ik!uwaea90 across river east. I Generally they not I say so," I talking. I "Some one must have come to him to woo, 2 na gasiewanxtei n!w1'1auk!aiei tfi'eandie iwi'launa de'- therefore they are i make merry." I One man went east across river. I Now he did so t across river east. I He saw them waie ba'igumauya gi k'e `tc !iwdnap !a gi 'itc !i'np !a 'e" being-one person I to I young Bluejay I to I young Wildcat. I "Hehl" 4 lu'ie gi k!aina atc&i'mah aidju dawu'1maienuma wa'i- He threw at him one after another I to I rocks. I "What is the (your) I your looking in for? I Do you think that I am emais'iwatc' dila'us in da'mhaudju t' T'ei badWs'ae ya'- one who is dead?" I New Moon I he said. I He ran off back home I Yafewi, 6 ewi baduwi'ldjiei wawu'lp' aus.iwaeaO t'! 'wauyau gi he hastened back west across river. "Some one has come to him to woo," I saying to them I to yd'ewi ' a'nmaun aite ya'ewi gi ei'haudju de'wais'i- YafEwi I being many I the I Ya'Ewi l at I west side of river. I "Have you seen him?" 8 enuma'n yd'ewi ft 'ei 'afnna a'mbiemat' tc uno'ya a' Ya&ewi I they said. I "Yes I" I "Who is it said to be?" I "Eastern person." I "Indeedl" mik!a'ibanaumae aitc ya'ewi tc!i`tc!imudjaup!a k!uru'l- Every one of them was angry I the I Y&'ewi. I Fish Hawk Chief, I Crane Chief 10 mudjaup!a aite ya'ewi mudjaup!a aite mi'mk!amu- the I Ya'Ewi I chief, I the I Heron chief, dja'up!a91 aite mateda's i yi'ewi mudja'up!& aite da'- the I Salmon Trout I Ya "wi I chief, I the I Big Acorn Pestle, 12 hadjunna92 t' iftc!inet aite mutedja'ut!iwi ate' Ih aidji that many were I the I chiefs. I "What is I the t' iiifnigi t' lnet' aitc ya'ewi da's ihaenigi t'Wueaiidie our doing I" I they said I the I YaPewi. I "Let us get salmon I" I Now they did so 14 da's'iyauna djidja'yau gi da's4i its !gil da'hamadu' getting salmon I shooting at them I at I salmon I in water I river place. bawa'laueie bap' a'urueie gi da'mhaudju ya'na bawa'u- "Hasten east across river! I Go to tell them I to I New Moon I people I" I He went to tell them. 90 These words are passive in form: "he must have been come to for wooing. " Di In one of the myths told by Betty Brown, Heron is a woman, Coy- ote 's wife (see no. xii). 92 dd'hadjunna: smooth acorn pestle of about 11/2 feet in length, found along the river shore; hd'djunna: any sort of rock used as pestle. These two words are related to each other very much as dd'ha "large body of water, river" and ha- "water." 1910] Sapir: Yana Texts. 61 rue da's'isi tc!itc !i ma k!a'ms'iwaenuga a' da'mhau- "He is getting salmon I Fish Hawk. I You (pl.) have been sent for." I "Indeedl" I New Moon people living together djuyamtc!iwi tt ei 2 they said. djidja'e gi das'i djfl'e gi da's'i da'mhaudju tfu'i- They shot at them I at I salmon. I He speared it I at I salmon I New Moon, I he moved it across to west side wildjae93 gi da'i ' eyuwildjie tc !i' tc !i k' u k' i'm- 4 at I salmon, I he pulled it across to west side I Fish Hawk I not I letting him have it mauyau gi da's'i biri'emaha tVi'e aite ya'ewi biri'- at I salmon. I "Where is hel1" I they said I the I Yfiewi, I "where is emah aitc nit'ktiey'ewi k'uya'ugu 'a'ns.awie Vi'fe ai 6 the I friend who has come from eastt?" I "Do not I you (pl.) go away I" I she said I she mariemi gi k'e`tc!iw&nap!a ya'ik!unaguna!iwie k!a'dja- woman I to I young Bluejay. I "Stay right at home!" I "We are tired," wa'is'k' inigi' k' e'tc !iwdnap !a t' Iei de"wairuya'uk' inik' 8 young Bluejay I he said. I "We shall go to see it djidj&'yau gi da's' aitc ya' 'aneis'aya'uk inik' t' fife shooting at them I at I salmon I the I people, I we shall go off to them." I Tlley did so, 'a'neis.ae itc !i'np !atc gu ya'ik !dibilet' da'hamadu' hehe'-I 10 they went off to them I he together with young Wildcat. I They stood I river place. I "Heh8' + I nibat' k' i'ye'Wi mini'nwilauei kYu wila!ue gi da's4i both friends who have come from east!" I they looked east across river. I Not I they took out of water I at I salmon, ba'ik' u da'tek' i k' da's i ya'ewi gama'eae ke tc!iwa- 12 they were one I theirs be many I their I salmon I YAf'ewi. I "Give (me) I" I young Bluejay nap !a t' j'ei k 'iga'i gama'e aidji p !u'ra9" maus i djidja'- he said I his I wife's brothers, I "give (me) I the (your) I salmon-spear shaft. I I shall be I shooting yau gi da's'i mudja'maea gi p!u'ra tc!ittc!i ttuinet' 14 at I salmon." I He was given it I at I salmon-spear shaft. I Fish Hawk I he did a'igidja djidja'yauna gi da's'i badigunet' da's'i ba- in this way I shooting I at I salmon. I It was one I salmon I being big dja'lmauna gi eiye'mairik!u da'ha djidjA'eandie ai 16 at I in middle I river. I Now he shot his spear I he k' e`tc!iwnaIlP!a gi dai's i di-d'e ai k'e^ftc!iw-Anap!a gi young Bluejay I at I salmon, I he speared it I he I young Bluejay I at 93= t' u'iwildji6a. 94p Mi'ra is used for any long pole. It may thus also mean "support for pregnant woman" (see p. 186, 1. 18). 62 University of California Publications in Am. Arch. and Ethn. [Vol. 9 dai's i dju'? ai tci"tci gi da's i baligumau das i salmon. I He speared it I he I Fish Hawk I at I salmon I being one I salmon. 2 tc!i' tc!i ' 'bawildjie gi da's i la'umauna t'f 'k' ainae Fish Hawk I he pulled at it across to west side I at I salmon I strongly. I He did like- wise ai k'eAtc!iw&nap!a la'uyauna e'bawilaue gi dii'si he I young Bluejay I being strong, I he pulled at it across to east side I at I salmon. 4 u'is uwilaue ai k'e `tc !iwanap !a gi da's i k' p !i'ratc' gu He jerked it across to east side I he I young Bluejay I at I salmon I his I together with salmon-spear shaft, eeyu'ndame kt dalk' ica' naidi's.ae da'mhaudju yana he pulled it out of it I his I hand. I They went off home I New Moon I people 6 k e tc!iwdla 6'ogunet's'ae gi da's'i kWe`tec!iw&nap!a ya'ewi Bluejay. I He packed it off home on his back I at I salmon I young Bluejay. I YA"'wi eIe 'e+ dji'rus iwacnigi' tc' uno'ya they said, I "H8+ I I He has beaten us out I eastern person." 8 atc' ilh adji t' ii'enigi tc !i" tc !i t' i'ei djihu'ihaenigi "What is I the I our doing?" I Fish Hawk I he said. I Let us fish gi s uTwiyauna sii'wihaenigi bap' aJuruiee da'mhaudju at 1 seine net, I let us fish with seine net! I Go to tell him I New Moon! 10 s&Wwihaenig lyiuik'iea bawi'laue ma k!a'msiwaenuga a' Let us fish with seine net I when it is day." I He hastened east across river. I "You (pl.) have been sent for." I "Indeedl" da'mhaudju t' jlei nisj aeardie da'mhaudju ' a'nmauna New Moon I he said. I Now they went off I New Moon I being many. 12 'u' tc!i"tc!i t' 'ei pt &tc!gile gi ha'na s iu'wiyauna "Now I" I Fish Hawk I he said. I They swam into water I at I water I fishing with seine net. wo'djawaldiete gi h/tt enena a'uwimagadae gi k ,'- They placed down I to I water grizzly. I "Pray seize him I at I young Bluejay I" 14 tc !iw&anap a tl'net' ai ya'ewi aigite ha't' enenc atigidja they said I they I Ya'ewi I to the I water-grizzly I there. djuk!una'eandie hat' enena gi ha'na p' a'uriemauna ' ' Now he stayed I water grizzly I at I water I being far down. I Well! 16 pt&tc !gilei ptu f'tp' aeandie95 k'e'te!iw&nap!a gi ha'na he swam into water, I now he swam south I young Bluejay I at I water s u'wiyautc' gu k' u djiwu'le aite dat's'i gi s u'wiyauna together with seine net. I Not I they swain into it I the I salmon I at I seine net, 18 t' W'eaiguyauna p' iit' p' andie gi ha'madu haldjanmaun they themselves having done so, I they had swum south I at I water place. I Being ten 95 p' tltpl andie is to be expected (see above, 1. 18). Sapir: Yana Texts. aite ya' djima'ne aite ya'ewi djima'ne aitc da'm- the I people, I five were I the I Y&fewi, I five were I the I New-Moon people. haudjuya dima'neaik' U a'is.iwaldie gi ha'madu ha'- 2 Suddenly he was I be pulled down I at I water place, I water grizzly t' enena a'uwindie k'e `tc !iw&nap !a k' &'dubale ai k' e'- he had seized him I young Bluejay. I He was not up again I he I young Bluejay tc!iwanap!a gi ha'madu nibatets 'ila'ue aitc ira'wiyaha 4 at I water place. I They all started out of water I the I former common people, k' uea'ntt' s'ii'widummaie batc !i' di'ndie aite ya'ewi PT-'. no longer I they fished with seine nets. I They shouted now I the I Yai'wi. I He was pulled down to bottom duwaldie gi xa'madu gi hatt enena mleaibaya'uand 6 at I water place I by I water grizzly, I they all now weeping for him ai da'mhaudju yana dja' wa't' Us.ayauant' dila'us'i dj!'- they I New Moon I people I now going off home to cry. I "He is dead I my sister's husband, mayauenidja 'Ieii'duwaldis.iwaea gi hAtt enena batci" dee- 8 he has been pulled down I by I water grizzly," I they now shouting ayauand ai y&'ewi bd't!ateayau aik' da'lla they I Yatewi, I clapping I their I hands. k'e etc !iwanap !a gaya'waue gi hAtt enena be'enidja lo Young Bluejay I he spoke to him I to I water grizzly, I "It is I, unri'man& a' ha' enena t' iei be'k!unuma djiga'leadjae uncle l" I "Indeed!" I water grizzly I he said, I "it might be you. I Take off my skin I" t ii'andie dje'galeandie gi ha' enena k' u eo'medjie 12 Now he did so, I now he took off his skin I to I water grizzly. I Not I he killed him ai hia'tenena gi k'e Wtc!iwanap!a t' a'idjandjaeae mYwi'n- he I water grizzly I to I young Bluejay. I "Take it home with you I my hide! dja nidu's.aea t'Te ai ha't' enena gi k'etc !iw&nap !a 14 go off back home!" I he said I he I water grizzly I to I young Bluejay. aidji mlwi'ndj aidja djaebalmd'gar ea'idja gi elra'mi "The I my hide I here I pray hang it up I this here I at I outside gi eI'gunna nid-t's.andie ai k'e `tc !iwanap !a gi ha'madu 16 at I sweat-house I" I Now he went back home I he I young Bluejay I at I water place. djo'ebaleandie gi ha't' enemi' nid&Tanyaueandi 'itc !i'np !a Now he hung it up I to I water-grizzly hide I having arrived back home. I Young Wild- cat gaya'ei ya'itc!xayaguwieie miya'uenuga t'Twauyau gi 18 he spoke, I "Keep quiet, all of you, I your weeping!" I saying it to them I to da'mhaudjuyana k'uf'k!u dila'uei kYetc!iwAnap!a nidfi'- New Moon people. I "Not perchance he is I be dead I young Bluejay, I he will come back home 1910] 63 64 University of California Publications in Am. Arch. and Ethn. [Vol. 9 k' is iei a'imisk' ia k' u midu'mmaiei t'haiwaldie ml'- soon." I Not I they wept any more, I they ceased I weeping. 2 yauna na' yd'ewi t' j'ei e'haiwaldi k' ml'yauna "Beholdl" I YaWewi I they said, I "they have ceased I their I weeping. niw1'lauruk!aik!a'dawieie diwa'iruwieie t' ife ai ya'ewi Do one of you (pl.) go ahead and go east across river! I go to see!" I they said I they I Y&" wi. 4 bawi'laue baigumau y 'ewi dA'wairuyauna djabi'le aitc He hastened east across river I being one I Y&'ewi I going to see. I It hung up I the ha't' enemi iratfml bad-Wsae ai ya'ewi de'waiyau gi water-grizzly hide I outside. I He hastened off back I he I YAWEwi I having seen it I to 6 ha'ttenemi git!amema'uandie gi yd'ewi amedji's.iwaei' water-grizzly hide. I Now he reported to them I to I Y'fEwi, I "He has been killed hd' enena n-idi'eanwar ai k'e tc !iw&nap !a ml'eandie ai water-grizzly. I He has arrived home I he lyoung Bluejay." I Now they wept they 8 ya'Ewi me eayau k' htit' enena YW'ewi I weeping for him I their I water-grizzly. ate' Th aidji t' u'enigi ya'ewi t' e'i batihaenigi ' i'n- "What is I the I our doing!" I Ya"Ewi I they said. I "Let us hunt deer! I Let us make io dahaenik' batc!u'nna96 bap'a'uruwieie da'mhaudjuyina rattlesnake! I Go, one of you, to tell them I New-Moon people!" t' i'andie niwi'ldjiyau gi da'x,a ba'iyauna t' a'iwaldie Now they did so I going west across river I at I river I hunting deer. I It had been placed down 12 ai batc!u'nna gi 'yamadu ni' dja'me aitc y'fewi it I rattlesnake I at I trail place. I They went north I the I YA&Cwi ba'iyauna biri'emaha tc'uno'yA uea'mm aidjeee nlwa'- hunting deer. I "Where is I Eastern person I" I "He is nearly I that one I that is coming from south," 14 djuwa t' i'waue aite da'mhaudjuyA gi ya'ewi u' - they said to them I the I New-Moon people I to I YWPewi. I Being just two mitc !I'gumau 'a nwadjuei gi I' lya k' i'mdjawaldie gi they came from south I at I trail. I They had let be on ground I to 16 batc!u'nna gi 'i'yamadu e' wadjili'lip!aea ne'k!die97 aite rattlesnake I at I trail place, I it was coiled up around (brush). I He stepped on him I the k' e'tc!iwanap!a gi bate!u'nna da'ebale ai batc!u'nna young Bluiejay I to I rattlesnake. I It darted up I it I rattlesnake, 96 batc!u'n(na) means also, in a more general sense, " danger, something dangerous " (cf. p. 9, 1. 4). 97 So heard for ne'"k!di6. Sapir: Yana Texts. we'djile ai batc!u'nn aik' gatt'uk iea' 'e"bileayauandi it wound around them I it I rattlesnake I his I legs I now taking him around. bu'idjammaldi k' la'lla bu'it!aidibile kt" la'lla gi 2 He trampled down on him I his I feet, I he pounded him all up with feet I his I feet I to batc!u'nna buik!a'ubadibile ai ktettt!iwanapa o'medjie rattlesnake, I he cut him all up to pieces with his feet I he I young Bluejay, I he killed him gi batc!u'nna mit' p' au' dja'ndie ai ya'ewi amedj!'yau- 4 at I rattlesnake. I Now they again wept for themselves I they I Ya&ewi I it having been killed wae ai bateV!unna nidfl's.andie kt'te`!iw&nap!a hlanea'i- it I rattlesnake. I Now he went off back home I young Bluejay. I "When it is morning p !amakti nidii'sayau tT'waunetV kte`tc!iw&nap !a k' 6 I shall go off back home," I he said to her I young Bluejay I his wak!a'lp!ayauna ttitmpt ae da'mhaudjuyd nid&'s'ayau wife. I "Tell them about it I New-Moon people I going off back home. k!&'djawaia!ndis'indj95 aite p' ad a'it& ' aneimmalidjan- 8 I am tired now I the I place I this here. I Do you (pl.) go home with (us) djaguei' k!undjueaya'uenuga99 tV 'nett aikt wak!a'lp!a- your (pl.) liking itl" I he said I his I wife. yauna maus' nidul'sayau tVi'waue aigi da'mhaudju 10 "He will be I going off home," I she said to him I to him X New Moon kW tctiga'lla udjl'y& V le a' ts' !upesktiea ts' !upes.ktiea her I father. I Old person I he said, I "Indeed! I His is good, I his is good." nidii's'ayauanttt hanea'ibaktiea wak!a'lp!ayautc'gu nildo'- 12 Now going off home I when it was morning I together with wife I now he went back east. eandie nidi'pt ite gi djitc' itet' p' a'mauna nidiip' ite gi He went back as far as I to I DjItct itEtt pt' Amauna, I he went back as far as I to wilet umanena kM!aneaieie p' adin&' k' uyaugu pt a'us.aeae 14 Witctumanena. I "Approach, I 0 placel I Do not I be far distantl" niduWp'ite gi ha!up!uk!aina ii'dui'anandie kti tt igatl- He went back as far as I to I Ha'up luk Iaina, I now he arrived back home I his I for- mer father-place, madox k' ni'namadox 16 his I former mother-place. 98 One might expect idatwl- rather than k!'ddjawai-, which is plural in form. Presumably Bluejay refers also to his brother Wildcat. 99 Reference is had also to Wildcat 's wife. 1910] 65 66 University of California Publications in Am. Arch. and Ethn. [Vol. 9 BLUEJAY'S JOURNEY TO THE LAND OF THE MOON.100 Many were the people that lived together with Bluejay. He had a sweat-house and used to kill deer. Bluejay had as wife Wildcat Woman. Wildcat Woman became pregnant while Blue- jay was killing deer. Bluejay had good luck as hunter and had deer meat hanging around all over to dry. It rained and it snowed. The woman gave birth to a child, gave birth to it inside the sweat-house. Bluejay did not see her as she gave birth to her child. Wildeat Woman washed her boy. Bluejay came back home. "I have a baby," said Wildcat Woman, speaking to Bluejay. "Indeed!" he said, speaking only a little. He spoke very slowly as he answered her. During the night she washed her boy, and when it was daylight Bluejay stood outside the sweat-house. He shouted around to his people, waking them up. "Get up, all of you!" His voice was heard in the east, his voice was heard in the west. "Flake your flints! Warm up your bows over the fire! Let us look for deer." The people did so, they arose while it was not yet day. The people went off to go to hunt deer. "I shall walk around beside you. My wife has given me a baby. '101 The people went off, those people now hunted deer. But Bluejay did not hunt deer; he just walked around with them. When it was dark Bluejay returned home and sat down where he was always accustomed to sit. Bluejay had one boy. When he had been growing two days (Bluejay said to his wife,) "Give the boy to me." Wild- cat Woman gave it to him in his arms and Bluejay fondled him. "He is very pretty, our boy is very pretty," and he played with his child. Young Bluejay grew older and the young man came to look just like his father. Young Bluejay played on the side of a smooth hill south of the house, throwing a ball up hill and watching it roll down. In 100 This myth is one of the suitor tales characteristic of northern Cali- fornia. It is a variant of Curtin's "Dream of Juiwaiyu and his Journey to Damhauja's Country" (op. cit.), pp. 425-42. Damhauja is da'mhaudju, Jupka corresponds to dju'ga (garI'Ei dju'kga). Though kf 'tc!iwdla "Blue- jay" appears (as Kechowala) in Curtin's version, his place as hero is taken by Juiwaiyu. 101 For a period before and after childbirth hunting and fishing were tabooed to the husband. Cf. no. xvii. Sapir: Yana Texts. the morning again Bluejay went outside the house and shouted to his people, "Wake up, all of you! Hunt for deer!" The people did so, waking up. They went off, went to hunt deer. Bluejay came home when it was dark. "Again I am pregnant," said Wildcat Woman, speaking to Bluejay. Bluejay laughed when his wife said that. When it was daybreak again, Bluejay went off, went to the east. He did not hunt deer, but merely walked around with the men.101 His wife gave birth to another child. She gave birth to it on the north side of the house; Blue- jay lay on the south side of the house. Bluejay arrived home. Again she had a baby, and she said to Bluejay, "I have given birth to a child." "Indeed! It is good," (he said), and the woman washed it in the night-time. In the morning Bluejay did not go a-way. He said, "Give him to me." Young Bluejay was playing outside. He was playing ball on the hillside, making balls out of buckeyes. When it was full day, she put her child in Bluejay's arms. He took his child in his arms and looked into the baby's eyes. Snow was falling outside. Bluejay was angry. "I do not like your child," he said to his wife. He handed it back to her and she took her baby back to herself. "This is not my child. Another man has given you that child." The woman cried as Bluejay told her that. "Go outside!" said Bluejay to the woman. "Stay outside! I do not like to have you stay in the sweat-house. Take the baby outside with you! " But the woman did not go out. Bluejay arose and said, "Give me your child." He snatched his boy away from her and threw him out of the smoke-hole towards the north, while the woman wept, cried for her child. " That child does not belong to me. His eyes are big, he is big-eyed. Look at his hands! They are not like my hands," said Bluejay, speaking to the woman. "Your child has no crest on his head, he hasn't it." Bluejay would not recognize him as his child. "That one outside is my child. He has a crest like me."'102 The woman went outside after her child and 102 We are not to understand that Wildcat Woman had really been guilty of infidelity to her husband. Her first child took after its father, her second after herself; Bluejay failed to see the point. Sam Bat' wi used the incident to point a moral in regard to marriages between people of different races. 1910] 67 68 University of California Publications in Am. Arch. and Ethn. [Vol. 9 came back into the sweat-house, holding it in her arms. Again Bluejay snatched it away from her, and again he threw it out of the smoke-hole to the north. "Go out! go out! go out!" The woman took her child up into her arms again, but did not come back into the house. Weeping, she stayed outside, and built a bark house for herself. After a while young Wildcat ran around. (Young Bluejay asked his mother,) "Why are you staying here outside, mother? " "He has driven me out of the house." "Mother, I am going to play on a hill a short distance from here to the south. I shall take this one along with me. " " Take him along, take him along. Play with him, play with him." They now went off and pro- ceeded to play. They played all day on the side of a hill to the south. Now they went to the west, playing. Young Wildcat was now grown up. Young Bluejay sat down on a rock and looked around, thinking to himself, "M'! m'!" Young Bluejay said within his heart, "You have thrown my brother out of the house, father." He arose and walked west all day. They walked till they came to Wil'tumanena.'" They played, swimming in the water. "You will not see me again, father!" (young Bluejay said to himself). Wildcat called for her children. They did not come. The woman ran about looking for them, but she did not find her children. Bluejay likewise looked for them. Then Bluejay wept and put dirt on his face. "Wai!" said Bluejay, "come back, my son. Where can you have gone to?" Young Bluejay and young Wildcat kept going west, walked until they reached Djitc&itet'p' &'mauna.104 Young Bluejay sat down, while they in the east were weeping. Young Bluejay arose and walked as far as Tc!!'yu,105 where they sat down. Silkworm'06 was living all alone at Tc!I'yu. "Let us go to our uncle and rest there," he said, speaking to young Wildcat. 103 An Indian village on South fork of Cow creek (called Sa'ldu Cow creek, i.e., "white man's Cow creek," by Indians), at a distance of about five miles east of Millville, probably near the present hamlet of Clough. It was formerly the site of a salt marsh. 104 An Indian village on Bear creek, south of Cow creek. 105 A bare, rocky spot between the mouth of Bear creek, which flows into the Sacramento, and what is now Ball's Ferry. 106 The wild silkworm, feeding on poison oak. Sapir: Yana Texts. "I wish that there may come to me two bows and many arrows. I wish that there may come to me an otter-skin quiver full of arrows." So it happened; the bows and arrows came to him. Now they started in to shoot, shooting their arrows in rivalry. Both of them shot with great strength. Young Bluejay shot and sent his arrow to a great distance to the south. "Now you shoot! " said young Bluejay, and young Wildcat shot his arrow, sending it off to a great distance. "It is good now," said young Bluejay. Young Bluejay slung his otter-skin quiver over his shoulder, and young Wildcat did likewise. Now, when it was dark, they walked on to the west. They looked into Silkworm's house; young Blue- jay entered. He had his javelin sticking in the ground where he was accustomed to sit. Silkworm looked outside and said, "Hel!" as he put out his hand for his javelin. "Who are you two?" "It is I, uncle." "You call me uncle, do you? Well!" said Silkworm, "come in and sit down." The two of them sat down. "Whence do you come?" "We come from Ba'nexa.107 " "In- deed!" "My father threw this brother of mine here out of the house, because he thought he was another man's child." "In- deed! " said the old man. " Whither are you going ? " "I intend to go to see the New Moon Chief of the West." The New Moon Chief of the West dwelt to the west on this side of the Sacramento river. "I intend to woo his daughter. I should like to have his daughter. " " Indeed! " said Silkworm. " Hehe'e! That 's a bad place. Many are the people whom he has killed. People go to woo his daughter, and he kills them." He had many children and people that belonged to him. "How is it that he kills peo- ple ?" "He fills a pipe with the bones of dead people, he makes tobacco out of the bones of dead people. He ifils his pipe with the brains of dead people," said Silkworm. "First he smokes away at his pipe; then he offers his pipe to the people. The people smoke; they who have come to woo his daughter smoke and drop back dead. Then New Moon Chief throws out to the north those whom he has caused to die. Many are the people that have died in that way." 107 An Indian village situated on a high hill between North Fork of Cow creek ("Old Cow creek") and South Fork of Cow creek ("Sa'ldu Cow creek"). It is about twenty miles east of Millville on the so-called Tama- rack road. 1910] 69 70 University of California Publications in Am. Arch. and Ethn. [Vol. 9 Young Bluejay listened to him. "Well," (he said,) "let us go to see him." "I shall go along with you, my nephews," said Silkworm. Now they went to the west, walked down the small hills toward the west. Two women were sitting on the east side of the sweat-house. Bluejay tied his hair up round into a top- knot, he wrapped his hair around. " Let me sit down there in your hair," said Silkworm, and Bluejay seated him there in his hair. "I shall look down from your right side," said Silkworm. " When you enter the house, do thus. Set your back to him as you sit down," thus said Silkworm, he himself talking. Now, when it was dark, they all entered the sweat-house and sat down with the women. New Moon Chief turned to look, looked across the sweat-house to the east. "What sort of person is that yonder?" (he said to his daughter). "I do not know. He is a stranger." " Give me the pipe. I shall fill it. " He rolled his tobacco in his hands, and filled his pipe. Now New Moon Chief finished smok- ing. "There! Give it to my son-in-law. Let my son-in-law smoke." The woman took the pipe and said to Young Bluejay: "Take it." Now Bluejay smoked. It was not really Bluejay that smoked, it was Silkworm that smoked the dead people's bones. He shook the ashes out of his pipe and handed it back to him. Again he filled the pipe. "What has he been doing, that he does not perish?" said New Moon within his heart. Again New Moon filled his pipe (and said to his daughter), "There! Give it to my son-in-law. Let my son-in-law smoke." Young Bluejay smoked. New Moon looked across the sweat-house to the east (and said to himself), "What can he have been doing, that he does not perish?" Truly it was Silkworm there that was smoking, only it looked as though young Bluejay was smoking. Young Wildcat alone did not smoke. Now New Moon became frightened, for Bluejay did not perish. He stopped filling his pipe. In the middle of the night Bluejay unwrapped his hair and took Silkworm there out of his hair. He put him over to the north side, close to the ladder108 of the sweat-house. Silkworm 108 To sleep at the foot of the ladder near the fire was a sign of low station. watt a'lurisi, "he sits at the foot of the ladder," means "he is an illegitimate child." Sapir: Yana Texts. slept. He wrapped himself about with a blanket while he slept at the ladder, so that New Moon did not see Silkworm. In the morning the woman said (to Bluejay), "We are without fresh meat. We have not been eating deer meat." "Indeed!" said Bluejay. "Give me a basket-pan." He had put a big round lump of deer fat in his quiver. He cut the deer fat into slices and put some into the basket-pan. He gave it to New Moon. "Give me another basket-pan," (said Bluejay). It was given to him. He sliced off some pieces of deer fat and again gave them to her. She put it over to the west side. "Give me another basket-pan," said Bluejay. He spoke to the deer fat, "Do not become less. Remain always big." At last there was no more deer fat left. " Go over, now, across the river to the east, " said the Ya'ewilO9 people. "The people over on the east side talk as if they had a good time. One does not often hear people talking over there. Someone must have come to woo his daughter, that is why they are happy." One man went across the river to the east. He arrived on the east side and saw, this one young man, young Bluejay and Wildcat. "Heh!" said New Moon, "what are you looking in for? Do you think that I am dead?" The Y&'ewi man hastened back home; he returned, crossing the river to the west. "A suitor has come," he said to the Ya'ewi people. Many were the Y&'ewi people on the west side. "Did you see him?" said the Yd'ewi. "Yes." "Who is it?" "A Tcun6'yA."109 "Indeed!" All the Ya'ewi people were angry. Fish Hawk Chief, Crane Chief, the Yd'ewi chief, Heron Chief, Salmon Trout, the Y&'ewi chief, and Big Acorn Pestle,-that many were chiefs. "What are we going to do?" said the Ya'ewi people. "Let us catch salmon." Now they started in to get salmon, speared for salmon in the river. "Hasten across the river to the east. Go and tell the people of New Moon." Some one hastened to go to tell him. "They are fishing for salmon. Fish Hawk has sent for you people to come." "Indeed!" said the New Moon people assembled together. 109 Yt'ewi is now used as a general term for Wintun Indians, Tcl uno6ya is "easterner," more specifically Hat Creek Indian (the Hat Creek Indians occupied Hat creek and Burney valleys immediately to the east. of the Yanas). 1910] 71 72 Ulniversity of California Publications in Am. Arch. and Ethn. [Vol. 9 New Moon's people shot and speared salmon, but the others seized them and carried them over to their side, to the west; Fish Hawk's people pulled the salmon across to the west, not letting them have them. "Where are they?" taunted the Ya'ewi people, "where are our friends from the east?" "Do not you two go off!" said the woman to Bluejay (and Wildcat). "Do you stay right here at home! " " We are tired, " said Bluejay. " Let us go and see how the people are spearing salmon. Ljet us go off after them. " They did so, he and young Wildcat went off after them. They stood by the river. The Ya'ewi looked across the river to the east and said, "Hehe! Here are our friends from the east." The (New Moon people) were not catching any sal- mon, the Ya'ewi alone had many salmon. "Give me one," said Bluejay to his brothers-in-law. "Give me a salmon-spear pole. I am going to spear salmon. " He was given a pole. Fish Hawk kept on doing thus, spearing salmon. There was a big salmon right in the middle of the river. Bluejay shot at the salmon and speared it, also Fish Hawk speared that same salmon. Fish Hawk pulled the salmon across to the west with strength, also Bluejay pulled the salmon across to the east with strength. Bluejay jerked the salmon over to the east side together with Fish Hawk's pole, he pulled it right out of his hand. The New Moon people and Bluejay went off home. Young Bluejay went off, carrying the salmon on his back, while the Yar'ewi said, "He! The man from the east has beaten us. " "What shall we do?" said Fish Hawk. "Let us get fish with a seine net. Let us fish with a net. Go and tell New Moon, 'Let us fish with a net for the day!' '" Some one hastened across the river to the east (and said), "He sends for you to come." "Indeed!" said New Moon. New Moon with great numbers of his people went off. "Now!" said Fish Hawk, and they swam into the water to fish with seine nets. They placed a water grizzly down on the bottom of the river. "Catch hold of Bluejay," said the Ya'ewi people to this water grizzly here. Now the water grizzly stayed there in the water, deep down. "HlV !" Bluejay swam in the river, swam southwards in the water with the seine net. But the salmon did not swim into the net, for Sapir: Yana Texts. they themselves had swum to the south in the water. There were ten people-five were Y&'ewi, five were New Moon people. Sud- denly Bluejay was dragged down into the water, the water grizzly had caught hold of him. Bluejay did not come up again from the water. All the other people came out of the river, no longer fished with their seine nets. The Ya'ewi people shouted as Bluejay was pulled down by the water grizzly. The New Moon people all wept for him and went off home to cry. "My brother-in-law is dead, as he has been pulled down by a water grizzly," (they said), while the Ya'ewi people shouted for joy and clapped their hands. Bluejay spoke to the water grizzly, "It's I, uncle." "In- deed!" said the water grizzly, "so it's you, is it? Take off my skin." He did so, took off the water grizzly's skin. The water grizzly did not kill Bluejay. "Take my hide home with you. Go off back home," said the water grizzly to Bluejay. "Pray hang up this hide of mine outside the sweat-house. " Then Blue- jay went back home from out of the water, and, when he had arrived home, he hung up the water grizzly's hide. Young Wild- cat was speaking, "Keep still, all of you! Do not weep!" he was saying to the New Moon people. "I do not think that Blue- jay is dead, he will soon come back home. " They wept no more, ceased to cry. "Well, " said the Ya'ewi, "they have stopped cry- ing. Do one of you go over now across the river to the east. Go and see!" said the Yd'ewi. One Ya'ewi hastened across the river to the east in order to see. The water grizzly's hide was hanging outside. The Yd'ewi hastened back home, having seen the water grizzly's hide. Then he told the news to the Y&'ewi, "The water grizzly has been killed, Bluejay has come back home. " Then the Ya'ewi people wept, wept for the water grizzly. "What shall we do?" said the Ya'ewi. "Iet us hunt deer and let us make a rattlesnake. Go to tell the New Moon people. ' They did so, went across the Sacramento river to the west to hunt deer. A rattlesnake was put down on the trail, and the Ya'ewi people proceeded north to hunt deer. "Where are those eastern men?" (said they to New Moon). "They must be back there somewheres, coming from the south," said the New Moon 1910] 73 74 University of California Publications in Am.Arch. and Ethn. [Vol. 9 people to the Ya'ewi. They two were indeed coming from the south on the trail. (The Ya'ewi) had placed a rattlesnake down on the trail, it was coiled around a bush. Bluejay stepped on the rat- tlesnake. The rattlesnake jumped up and wound himself about his legs, encircling him completely. Bluejay trampled upon him with his feet, kept stamping on the rattlesnake, and cut him all to pieces. He killed the rattlesnake. The Y&'ewi people wept again (when they saw) that the rattlesnake had been killed. Bluejay went off home. In the morning he started off to go back and said to his wife, "Tell the New Moon people that I am going back home. I am tired now of this place. Come along with us if you like," he said to his wife. "He is about to go off home," she said to New Moon, her father. "Indeed! He is right, he is right." In the morning he went back home with his wife. He went back going east, went east till he arrived at Djit& itet'p' a'mauna, went back till he arrived at Wil't&umanena. "Get nearer, land! Do not be far off!" he said. He went back till he arrived at Ha'up !uk !aina.'10 Now he arrived back home to where his father and mother were. V. THE CREATION OF THE YANA. biri'meah aidju tc' iga'lla t' i'ei k!a'ltc!auna gi "Where is I the your I father ?" I he said I Lizard I to 2 p a'ndjuwa k'u's'indj mits- !tct iga'lei a' utmitc!V'shada- Cotton-tailed Rabbit. I "Not I am I have father." I "Inde,edl I We are two, as it seems, enigi k'uyau mits- ts- iga'lei k'ui's aidj ya'na 'Tnda- not being I have father. I Not are I here I people. I Let us make them 4 haenig ya'na metek!u'idjile gi bi'wi atc' ih aidji people I" I They marked out ring with stick I at I earth. I "What is I the T'ndae6nig ya'na t' i'mp' aumtc!inetf wadja'waldie i'na our making therewith I people?" I they said to each other about it. I "Put down on ground I sticks 1" 6 '&Odjawaldinet e gi itc !e'gi o' s.iwa'iwaldie aigi dja'u- They put them down on grounid I to I small sticks. I They caused to be twenty on ground I at it I south rp' a ' o' s iwa'iwaldie aigi dja'um' dji 'o' s.iwa'iwaldie they caused to be twenty on ground I at it I west, I they caused to be twenty on ground 110 A spot with many high rocks on South Fork of Cow creek, above Wi'tc' uman'na. Sapir: Yana Texts. aigi dja'udjanna 'o' siwa'iwaldie aigi dja'uhauna k' e' at it I north, I they caused to be twenty on ground I at it I east. I Not were aite i'na gi iye'mairik!u ts !upea'ndisi t'j'e ai p a'in- 2 the I sticks I at I center. I "Now it is good," I they said I they I Cotton-tailed Rabbit djuwa k !a'ltc !autc' gu' 'O'djahaue gi gi'launa gi ei'na together with Lizard. I He placed east I at I east over mountains I to I sticks, O'djadjame u' s iwa'imauna "O' djat' p' ae o'djagilm' djie 4 he placed north I being twenty, I he placed them south, I he placed them west over mountains gi u' siwa'imauna O'djabat!a'Ite!ind aigi ei'na at I being twenty. I Now he had placed them all in all directions I to them I sticks. k' uWbae aite i'na gi iye'mairik!u k' uip' aue i'na 6 Not any more were I the I sticks I at I center, I not were for it I sticks. wadja'waldimint' guea itc !e'gimintf gu gi iye'mairik !u "Place any kind down on ground I any kind of small sticks I at I center! dja'ulip !anna'is iei itc' i'tehauya' da'mbus ap !anna'is.iei djau- 8 They will be very tall I people off east, I they will be very handsome. I They will be very tall lip i anna'is.iei itc' itetf p' aya' da'mbus ap !anna.is.iei t' Twi- people off south, I they will be very handsome. I So also will be nigus.iei itc' inem' djiya' dambus ap !anna'is.iei dja'uli- 10 people off west, I they will be very handsome I being tall mauna ' i's'iwi t' f'winigusiei itc' itedjamya' da'mbus'a- men. I So also will be I people off north I being handsome yauna dja'uliyauna t 'alandie 'O'djabaleandie i'na nitc' ite- 12 being tall." I Now he did it. I Now he took them up I sticks, I he went off east ha'ue p' a'ndjuwa p' au's amauna a O'djawaldie aigi Cotton-tailed Rabbit I being far distant, I he placed them down on ground I to them ei'na nidi'k' indie ai p' a'ndjuwa gi gi'launa 'o'dja- 14 sticks. I Now he came back I he I Cotton-tailed Rabbit I at I east over mountains. I He placed them south t' p' ae gi dja'urp' a gi ei'na u' is iwa'imauna nidW'- at I south I to I sticks I being twenty. I Now he again came back k' it' imaie p' a'ndjuwa o'djagi'lm' djee gi ei'na o'dja- 16 Cotton-tailed Rabbit. I He placed them west over mountains I at I sticks. I He placed them north djame gi eitc itedja'nna ma'llap !amau ei'na o'dja- at I off north. I "Being bad I sticks I let us place them down on ground waldihaenigi gi iye'mairik!u k'uiandis aitc ts !umemau 18 at I center! I No longer are I the I being good i'na wo u mitc!i'mauya gaya'mtc!iei sticks." I "Yes!" I being-two persons I they talked to each other. 1910] 75 76 University of California Publications in Am. Arch. and Ethn. [Vol. 9 THE CREATION OF THE YANA."' "Where is your father?" said Lizard to Cottontail Rabbit. "I have no father." "So! It seems that neither of us have any father.'12 There are no people here. Let us make people!" They marked out a ring on the ground with a stick. "Where- with are we going to make people?" they said to each other. (Cottontail Rabbit said,) "Put sticks down on the ground." He put small sticks down on the ground. He put twenty sticks down on the south side, he put twenty down on the west side, he put twenty down on the north side, he put twenty down on the east side. There were no sticks in the center. "It is good now," said Cottontail Rabbit and Lizard. (Lizard) took some sticks across the mountains to the east, twenty sticks he took to the north, he took sticks to the south, twenty sticks he took across the mountains to the west. Now he had placed all the sticks in every direction. There were no sticks left for the center, there were no sticks for it. "Put down any sort of sticks in the center. The people of the far east will be very tall, they will be very handsome. The people of the far south will be very tall, they will be very hand- some. So also will be the people of the far west; they will be very handsome and the men will be tall. So also will be the people of the far north, handsome and tall." Now he did it. Cottontail Rabbit took up the sticks and went off a great distance to the east. He put the sticks down and returned from the east over the mountains. Cottontail Rabbit put twenty sticks down 1LL This and the following are the only incidents of the creation myth that could be procured. Of a creation from out of a primeval watery waste, referred to by Dixon in his "Northern Maidu," p. 339, as possessed in common by the Maidu, Achoma'wi, and Yana, Sam Bat'wi knew nothing. This inclusion of the Yana with the Maidu and AchomWlwi probably rests on an oversight, as Dixon's own version of the creation of the Yana fails to corroborate his statement (see below, Part III, no. I). The crea- tion of the Yana from sticks is in Curtin 's " First Battle in the World and the making of the Yana" (op. cit., pp. 467-84) credited to Jupka (silkworm), instead of to Lizard and Cottontail Rabbit (p. 483). The scene of this myth is laid at WamAWrawi, an Indian village at the cone north of Battle creek and several miles west of the present Shingletown. 112 This curious prelude is probably intended to show that no one had as yet been born. Sapir: Yana Texts. in the south and again returned. He placed sticks across the mountains in the west, he placed sticks off in the north. "Let us put down bad sticks in the center. There are no more good sticks here." "Yes," said those two persons talking to each other.""8 VI. ORIGIN OF SEX, HANDS, AND DEATIH. ba'irunet' aitc p!u'diwi niha!teyauna nid-Yanet' They went to hunt deer I the I women. I Going out to no purpose I they arrived home 'i's iwi114 p !u'diwi"14 wa'witc' aiyauna s a'wiyauna115 p !u'- 2 men, I women I pounding acorns I making acorn bread I women diwi gi wa'wi ba'irutt imaie i's-iwi k'ue amedj1' at I house. I Again they went to hunt deer I men. I Not they were I be killed ba'na 'i's iwi wadud'k !ame aite p !u'diwi k' wa'wit& ai- 4 deer I men. I They were finished I the I women I their I pounding acorns yauna baleo'rk ie aite t!u'ina ileo' ba'igumaun o'me- when it was up east on hill I the I sun I up east on hill. I Being one I they killed it djie gi ba'na bu'ls djamau hM'djane 'i's iwi k !uninct' 6 to I deer I being three times I be ten I men; I and they were t' u'k' ainaea 'i's iwi bu'ls.djae ha'djane aitc p !u'diwi do likewise I men, I they were three times I be ten I the I women. djamara'me aite ya'na k'uya'u amedji' ba'na gi 8 They had no fresh meat to eat I the I people I not being I be killed I deer I by 'i's iwi malla'p !asi' atc' 'h adji t'iV'enig t' 1'e ai p !u'- men. I "It is bad. I What is the I our doing?" I they said I they I women. diwi k' us' amedji' ban ai is iwi' 'i'ndahaenig 'is iw 10 "Not are I be killed I deer I they I men." I "Let us make I men a'idj p !u'diwi ' atha nidf'anet' 'is iwi' mik !a'ie aitc these here I women I" "Yes I" I They arrived home I men, I they were angry I the 'is iwi' mi'liyau k' ya'ik!alp!ayauna"16 malla'p!as'i 12 men I whipping them I their I wives. I "It is bad. 113 The meaning of this is that the Yanas were made of shorter stature than the surrounding tribes. Cf. Powers' "Tribes of California," pp. 275, 276, for a confirmation of this opinion. 114By fi's.iwi "men" is here and in what follows meant those who were then supposed to act as men, but who are now women; by p!u'diwi "women" is meant those who later became men. 115 s.dwi- formed from s.au- " acorn bread. " iie i.e., later husbands. ya'ik !a1p !ayauna is plural of wa'l Walp !ayauna as verb yai- "s it" is plural of wa-. 1910] 77 78 University of California Publications in Am. Arch. and Ethn. [Vol. 9 'i'indahaenig ma'riemi 'i's iwi k !u'nihaenig i'irndae 'i's iwi Let us make I woman I men I and let us I make I men 2 ai ma'riemiha1l7 they I formerly womanl" nis a'andinet' hanea'ibaW iea' ba'irunet' i' yFi'waldie They now went off I when it was early morning, I they went to hunt deer. I He built fire on ground 4 aigi dja'uhauna ba'igumauya nik' i'ndie aite ya'na at it I east I being-one person. I Now they came I the I people 'i's iwi ba'iyauna ba'igumauna djuk!und'net i' ai vii'- men I hunting deer, I being one I he sat there I he I who had built fire. 6 eha' baholeo'luigumauna aite k!a'ina bo'djaeainet' aigi Being smooth and round I the I stones I he put I them into fire I at it ea'una gi k!a'ina wadji'let' aigi ea'un aite baiei' fire I to I stones. I They sat around I at it I fire I the I ones hunting deer. 8 ba'igumauyatna djuk !uned'ei k'u de'waie ai 'i'siwi Being-one person I he was sitting there. I Not I they saw I they I men aigi a'umadu k'unet' de'waie ai k!a'ina dima!neai- at it I fire place, I not they were I see I them I stones. I Suddenly they were lo gunet' bap' at!a'ltc!ie ai k!aih aigi a'umadu' dja'u- burst asunder I they I former stones I at it I fire place, I they flew about in all directions. te !Wk' ididibilet i' s.+ t'I inetT i' anma'up !annain ai "S I they said I being very many I they 12 ' i's iwiha' pt it! alla'umae former men, I their private parts were cleft. 'i'ndahaenig ' is iw a'idja t' ui'eandi i's.ieayauandi "Let us make I men I these here I" I They did so I now being male. 14 ma'riemind ai i's iha' ya'ik!undandie gi wawi' wa'- Now female I they I formerly men I now they stayed I at I house I pounding acorns witc aiyauna s i'wiyauna ba'irundiei o'medjindie gi making acorn bread. I Now they went to hunt deer, I now they killed I to 16 ba'na danema'una w&'k!dibilet' aite p' a'ndjuwa 'ehe- deer I being many. I He arose I the I Cotton-tailed Rabbit. I "Hehehg I" he'+ t' i'nef i' W'haea' tc !upea'ndis i omdji'yauant' gi he said. I "Yes I I it is good now I they now killing I to 117 One would rather have expected p !u'diwi "women," ma'riemi being singular; ma'riemi may, however, be taken to denote "female" without ref- erence to number. Sapir: Yana Texts. ba'na mini'np' auk' iea tc !u'pes i amedji'yau bana s awie deer. I Look at them! I they are good I being killed I deer." I They made acorn bread ai p !u'diwi wd'witc' aie ai p !u'diwi 'ehe'e k' u'net' 2 they I women, I they pounded acorns I they I women. I Hehe16 I I Not they were dila'ue aitc ya'na 'a'np!annainet' aitc ya'na mete! i die I the I people, I they were very many I the I people. I Coyote t' 'net' k' u'sindj k !u'ndjup !ae 'a'nyaun aite ya'na 4 he said, I "Not I am I like I being many I the I people. a'np!annais- ai p!u'diwi 'a'np!annais' aite 'i's iwi gi They are very many I they I women, I they are very many I the I men I at p' a'dibanauma a'np !annais' aite ' ama'itc !g'15 aigi 6 every place, I they are very many I the I children I at it p' a'dibanauma k' u dfla'ue aite ya'na hd'baei k' fife every place." I Not I they died I the I people, I they became old, I not was aitc mAt' iyauna k'u 'e aite galea's.i ma't!adjuiyauna 8 the I poisoning by magic, I not was I the I one who cries I when it is winter. gayanet' i' k' Vtnet' aite gimabana!umas i glma'net aitc He spoke. I They were not I the I every one that understands. I He understood I the p' a'ndjuwa gima'net' aite dt'ridjuwa glima'net' aite 10 Cotton-tailed Rabbit, I he understood I the I Gray Squirrel, I he understood I the k!a'ltc!auna t i' tc! igunet' aitc gi'mas i' Lizard. I That many were I the I ones who understand. ' tutnet' k' atigidja k' datlla la'iholuluigunfet' i' 12 Theirs did I in this way I their I hands, I they were round in one piece. wa'ute!uhaenig aite da'lla t' I'net' aigitc p' a'dibanauma "Let us cut them with knife I the I hands I" I they said I at the I every place. k' ue mite!da'lyauei 'iandayau da'lla k!a'ltc!auna t' '- 14 Not they were I having fingers. I "I shall make I fingers I" I Lizard I he said. net' ate' I'mah aidju mau 'Tindamaieyauna te!upea'ndis "What is I the your I about to be i making them for ? I They are already good aidji da'leligi' t' i'wauyaun ai mete! aigi k!a'lte!auna 16 the I our hands," I saying to him I he I Coyote I to him I Lizard. ate' i'mas, aidji t' ii'nig as'inig djidja'e aigi s'aIwa "What will be I the I our doing I if we I shoot I at them I arrows. as inik ba'irue as inik djuw'teW !irue t' I'net' ai k !a'lte !au- 18 if we I go to hunt deer, I if we I go to hunt small game "ll9 1 he said I he I Lizard. 118 Generally this word appears as tamalitc!itc!gi. 119 Embracing chiefly rodents, such as jack-rabbits, cottontail rabbit-s, and gray squirrels. 1910] 79 80 University of California Publications in Am. Arch. and Ethn. [Vol. 9 na djuk !uneA'net' aigite ai me'tc !i dja!udjanna He was sitting I there I he I Coyote I north, 2 djuk!und'net' aigidja gi dja'urp a p a'ndjuwa k!a'ltc!au- they were sitting I there I at I south I Cotton-tailed Rabbit, I Lizard, na da'ridjuwa malla'p !as aidji da'leligi t' i'waunet' Gray Squirrel. I "It is bad I the I our hands," I they said to him 4 aigi me'tc!i at 'cTmas- aik fo`'eaw aik p!u'diwi as to him I Coyote. I "What will be I their I that they do about them I their I women I if they wa'wite' aici k' iu'k' aitc ya'na k' da'lla a'uwis.ie pound acorns ? I Not are theirs I the I people I their I fingers. I They will take hold of it 6 aigi ha'djunna as mitc !da.'lei 'i'ndahaenig da'lla t'.l to it I acorn pestle I if they I have fingers. I Let us make I fingerslI" I he said net' ai k!a'ltc!auna gayawauyaun aigi me'tc!i 'i'n- he I Lizard I talking to him I to him I Coyote. I "They will make 8 das'ie hai'djunn aikt ptu'ritc!i do'k!usiei k e'manena' acorn pestle I their I elbows. I They will hold it down with their legs I acorn basket- mortar as, wa'ei gi yu'na as- wd'e aigi ga'ma as- wa'yaei if they I pound I to I acorns, I if they I pound I to them I sunflower seeds, I if they I pound anything," 10 me'tc!i tf'lneti'i m' m' m' m' m' 120 t' u'sie a'igidja' Coyote I he said. 1 "Mh, mh, mh, mh, mh I They will do I in this way," t'lnent ai me'tc!i 'e+2 tT net' ai k!a'ltc!auna he said I he I Coyote. I "H8+1 " I he said I he I Lizard. 12 malla'p!as'i' k'usITna k!U'p!ae aigidj as 'indae ha'- "It is bad. I Will they not I be hurt I here I if they I make I acorn pestle djunn aik' p u'ritc!i malla'p!asi t 'lnet' ai p taIn- their I elbows II It is bad," I he said I he I Cotton-tailed Rabbit. 14 djuwa maus'i 'i'ndayau da'lla be's ie tc !umnem ' t fu'- "I shall be I making I fingers, I it will be I that they are good. I Everybody will do so bana'umae aite ya'na k!unis- bairuei tc!o'ps.ee as' the I people I and they will I go to hunt deer, I they will do well I if they 16 djidja'ei as- mitc!'da'lei atc I'mah aidji maunu t' u- shoot, I if they I have fingers." I "What is I the I your intending I to change from one to another duenima'mdjiel22 aidj gay&'mauna me'tc !i t' eij be'enitc the I (words) spoken I" I Coyote I he said. I "It is I that am 120 Imitating the grunts of effort that women are to exercise in pound- ing with their elbows. 121 Expresses derisive dissent. 122 Should doubtless be t? uiduEnima'mtc !ie. 1910] Sapir: Yana Texts. 81 t' u'iduEnimamtc !imaEA' dji ge" miyauna malla'p !as aite change from one to another I the (my) I not approving. I They are bad I the da'lla k' us tc!upe aik t' i'w aigidja 2 hands, I they are not I be good I their I that they do I in that way." t' uiyaun aigeee' anea'iyauna dja'utc' ite aitc t!u'ina It doing I to that youder I it being fine weather I it pushed right through (clouds) I the I sun. niri'tp' ae ai k!a'ltc!auna imana'uwadjup!a ba'igumauna 4 He went south down hill I he I Lizard I short distance on side of hill towards south I being one. djuk!und'waldindinet' digat'aue gi k!a'ina mini'ndibilei gi He sat down on ground, I he leaned his back against I at I rocks, I he looked about I at bi'wi de'waie gi ha'gatc!i da'ubale k!a'ltc!auna gi ha'gatc!i 6 earth. I He caught sight of I at I fragments of flint. I He picked one up I Lizard I at I fragments of flint. wa'utc !undi k' da'lla 'i'ndayau da'lla wa'utc !ubae Now he cut through I his I hands I making I fingers, I he cut I both aik' da'lla 'a'nmaun aitc ya'na k' yd'damtc!iyauna 8 his I hands. I Being many I the I people I their I all dwelling together. knu diwa'iei djuk !undyau eiri'tp' a minindula'udjame Not I he was seen I sitting there I on south side of hill. I He looked up hill back north k !a'ltc !auna mininduwa'u k' da'lla t' u'ibile aik' dalla lo Lizard, I he looked back at them I his I hands, I he moved about I his I hands. t' ii'andie aigidja ' 1' diwa'iwie dji da'lelidja mini'- Now he did I in this way. I "Hi! I do you all see I the I my fingers. I They looked at them nuwaue gi k !a'ltc !auna dalk' iea' V' da'lelidja vy'na 12 at I Lizard I his fingers. I "HlI I My fingers !" I People mininuwa'uei t' u'iduwaldie k !a'ntc !aup! aik' da'lla gi they looked at them. I He moved them back to ground I little Lizard I his I hands I at k !a'imadu k' uyau k !u'ndjup !ae ya'na k' de'waiyau gi 14 rock place, I not being I like I people I their I seeing I to da'lla me'+yael23 'u'i p!u'diwi 'ama'its!k'1 'i'siw' de'- hands. I "Well! I Hui I" I Women, I children, I men, I everybody saw waibanaumae gi da'lla bu'ls.djae t' 6'ebale aik' mo'eba1- 16 to I fingers. I Three times he was I do thus up to them I his I quickly raising them, yauna bu'ls.dja!e t' u'iduwaldie aik' da'lla t 19j124 three times he was I move them back to ground I his I hands. I "Hui! 'i'ndas' 'i'ndas' gi da'lla k'u de'waiyau eai me'tc!i 18 He has made them, I he has made them I to I fingers." I Not I seeing I he I Coyote gat eilea'idibilei he did not know at all about it. 123 Expresses great astonishment. 124 Pronounced in a whisper. 82 University of California Publications in Am. Arch. and Ethn. [Vol. 9 t' u's ie aigidja mini'np' auk' ica e'bas ie aik' man- "They will do I in this way, I look! I They will pull I their I bows." 2 nei' 'i'ndamadjadjae wa`utc !ue dji da'lelidja ba'imau- "Make mine also! I cut them I the I my hands," I being-one person yana t' j'fi t' ii'and aite k!a'ltc!auna wa'utc!undie he said. I Now he did so I the I Lizard. I Now he cut them, 4 dje'mangue gi da'lla aigite ya'na k' da'lk' iea mi- he made just five I at I fingers I to the I people I their I hands. I "Look! ni'np' auk' iea omedji'ndis.ie gi ba'na omedji'ndis ie gi Now they will kill I to I deer, I now they will kill I to 6 da's i t' ui's ie aite p !u'diwi aik' mitc !'da'lyauandi salmon. I They will do I the I women I their I now having fingers, t' ii's ie aigidja p!u'diwi as, wa'yaei au'windis ie gi they will do I in this way I women I if they I pound anything, I they will hold in their hands I to 8 ha'djunna tc!upea'ndis. aidji daleligi' nidula'uwadjue acorn pestle. I They are good now I the I our hands." I He came back up hill from south a'igidja wa'utc!ubayauant' gi da'lla me'tc!i de'- here I having cut all I to I hands. I Coyote I he saw it. lo waiei atc'Tmah aidji t' 0'eanuk' dju da'leluk' m' "What is I the I your doing to them I the (your) I your handsI I Mt1 t' u'madjaadja'e watutc!ue dji da'lelidja gaya'waue aigi do so to me also! I cut them I the I my hands!" I he spoke to him I to him 12 k!a'lte!auna k' ut's i k!a'lte!auna tf'eji tfi'gunaica dju Lizard. I "It is not!" I Lizard I he said. I "Leave them as they are I the (your) da'leluma k' u gaya'dummaie ai me'tc!i batirundie your handsI" I Not I he spoke further I he I Coyote. I Now they went to hunt deer 14 aitc ya' s'a'wa matnnei ha'ga omedjiya'uandi gi the I people, I arrows I bows I flint arrow-heads I now killing them I to ba'na mi'tc!da'lyauandi k!a'ltl!auna tV V'ei walyfls'ic deer I now having fingers. I Lizard I he said, I "They will give birth to children 16 aite p !u'diwi k !&'gais ip !a mitc !'da'leandis.ie wadud'k am- the I women, I babies I they will already have fingers." I Now he finished it eandie gi mfl'mayau k' da'lla tc!upea'ndis i tc!lp- at I working I their I hands. I They are good now, I they are good now 18 Ea'ndis ai da'leligi t' Ye aite yd'banauma atc Vtmat they I our hands," I they said I the I every person. I "What may be aidji mauenik gaya'maiyauna tc !upeya'uandi da'lelik the I our being about to be I talking for, I being good now I our hands?" Sapir: Yana Texts. k'u ei'ndawaue ai me'tc !i k' da'lla me'tc !i djuk !u- Not I he made for him I he I Coyote I hisi fingers. I Coyote I he was sitting na'e aigite dja'udjanna gi md't!adjuwa t' -ae aigidja 2 at the I north I at I sweat-house, I he did I in this way k' a'ielawaldiyauna his I hanging his head down. a'np !annainet' aitc ya'na t' 0'e aigite digite !125 4 They were very many I the I people, I they were like I to the I blackbirds aitc ya'na k' i'e aite dila'us' k' e' aite ma't' iyauna the I people. I Not was I the I one who dies, I not was I the I poisoning by magic, k' e'. aitc mi's' ' abae aite 'i's' k' u dfla'uyaue 6 not was I the I one who weeps. I He grew old I the I man I not I dying, ' atbae aite ma'rieml k'u dfla'uyauei ba'rie bu'idja- she grew old I the I woman I not I dying. I It rained, I they all together went inside wulgunet' e aite ya'na gi ti'gunna dj&'rindie wada'- 8 the I people I at I sweat-house. I Now it snowed. I He now had child t' ind ai me'tc !i dfla'uwadjuhaenig aitc y&'na me'tc !i he I Coyote. I "Let us cause them to die I the I people I" I Coyote t' i'i gaya'wauyaun aigidja bu'lmits' !imauya ya'ik!una- lo he said I talking to them I there I being-three persons. I They were sitting net' aigidja dja'urp' a aigitc el'gunna a'iclawaldie there I south I at the I sweat-house, I he was hanging his head down ai k !a'ltc !auna djuk !un&'e aigite p' a'ndjuwa djuk !u- 12 he I Lizard. I He was sitting I there I Cotton-tailed Rabbit, I he was sitting la'd aigidja da'ridjuwa bu'lmitc !imauyA'na a'ielawal- there I Gray Squirrel, I being-three persons I they hung their heads diei dj!k!ueaya'un aigi me'tc!i gaya'mauktiea' be's'ie 14 listening to him I to him I Coyote I his (words) spoken. I "It will be ts.!umema&' as' dila'ue aite ya'na gaya'andie aite that it is good I if they I die I the I people." I Now they spoke I the p' a'ndjuwa dat'ridjuwa k !a'ltc !auna 'm em em12e k !a'ltc !au- 16 Cotton-tailed Rabbit, I Gray Squirrel, I Lizard. I "Hm, em, eml" I Lizard na t' 'ei k' us'ie dila'ue aitc ya'na m!'k !uenigi as' he said. "They shall not I die I the I people. I We might weep I if they dila'ue aitc ya'na k!a'ltc!auna t' i'ei dlla'ugummasdiei 18 die I the I people." I Lizard I he said, I "It is true that they will die 125 Described as black birds with red under their wings and about as large as meadow-larks. Probably blackbirds. 126 Expresses emphatic dissent. 1910] 83 84 University of California Publications in Am. Arch. and Ethn. [Vol. 9 tc' ya'na k!unis' badWMt!apei 0'rise'enig as, dilauei the I people I but they will I come back to life again. I We shall bury them I if they I die 2 k!unis ' e'ik'u'Idubalbaea k' us'inig 0'yuwaldiea a'sinig and they will I all move up out again. I We shall not I bury them deep down I if we 0'riea as' dila'uei atc' I'mat' aik maus' badfl't ame- bury them I if they I die." I "What is said to be I their I being about to be I coming back to life again for?" 4 maiyauna me'tc !i t' 1ei as' dila'uei dila'us.iei as, Coyote I he said. I "If they I die, I they will die. I If they dila'ue aitc y&'na mi's.ienigi (sound of weeping) t'i's.ie aitc die I the I people, I we shall weep (8ound of weeping). I Thus they will say I the 6 ya'na mi's.ie aitc ya'na as' dilatuk' i k' uma'yaea127 people. I They will weep I the I people I if he is I theirs die I their I brother, mi'sjie as' dila'uk' i k' mari'emiyauna mi's'ie as' dila'uk' i they will weep I if he is I theirs die I their I sister, I they will weep I if he is I theirs die 8 k' da't' i '' t' u'sie a'igidja gi tc !alea k' t' u'na their I child. I Huil I They will do in this way at I pitch I their I faces, t''sfie a'igidja gi ba'tc i ditelap!asiei wa'i wa'i wa'i they will do I in this way I at I white clay, I they will mourn. I 'Wail waiI wai!' 10 t uf's5ie a'igidja as' mi'ei aite ya'na atc' I'mat' aik' they will do I in this way I if they I weep I the I people." I What might be I his maus' gaya'maiyaun aite k!a'ltc!auna djiru'yauwae being about to be I talking for I the I Lizard I he being beaten out? 12 djui'riyauant'i p' a'1ieaisie aite i'na gi p' a'dja It snowing now I they were completely covered over I the I trees I with I snow. 'te !hayamtc!ie ai k!a'ltc!auna gi da'ridjuwa gi They whispered to one another I he I Lizard I to I Gray Squirrel I to 14 p' a'ndjuwa k'u p'I Iramiyau ai ya'na wi'm' damiyau Cotton-tailed Rabbit. I Not I going outside I they I people I being afraid to go out gi p1a'dja te&ip!gu'ldamet' ya'na gi eI'gunna mi 'die at I snow, I they filled it completely I people I atl sweat-house. I He was sick 16 aite ba'imauyd t' 6'eaiguyauandi k!a'ltc!auna dila'ue ai the I being-one person I he having done it to him himself I Lizard. I He died I he ma'diha k'u 'i'na'e ai me'tc!i dila'us- batimau 'i's i who had been sick. I Not I he said anything I he I Coyote. I He is dead I being one I man. 18 k' u mie a'itc ya dila'uyauk' aigidja ate i'h aidji Not I they wept I the I people I he having died I there. I What is I the 127 umtly&(na) is more common. 1910] Sapir: Yana Texts. 85 t' o'eanik' dila'umauyd t'Tnet' ai p' a'ndjuwa 0'reeha- our doing with him I being-dead person I" I he said I he I Cotton-tailed Rabbit. I "Let us bury him." enigi birieh aidji W0'riemaeanigi dats- 82 aidj p' a'dja 2 "Where is I the I our burying him there? I Much is I the I snow gi ira'mi anrie a'igidja gi ei'gunmadu iwa'llap' a' at I outside. I Bury him I here I at I sweat-house place I on ground on south side." '0 nundie mO'djamarindie k'u p' auyuwa'ldiyau e'lak!die 4 Now they dug (pit), I now they laid him down in pit I not I being very far down in ground. I They covered him over gi bi'wi djfi'riyaua'nd ai p' a'dja a'ribayauandiwae with I earth I now snowing I it I snow. I He having been completely buried m0'rulmarieayauna t!in!'gumauna e'k' u'ldibilbanete'e ai 6 they causing him to lie in pit I beinig little I he kept moving about I them o'baliyauk!aina me'tc!i t' &net' a'igidja djuk!un&'yauna grave stones. I Coyote I did I in this way I sitting there mini nuwauyauna gi eO'baliyauk!aina ai dfla'uha t'f '- 8 looking at them I at I grave stones. I He I who had died I he did net' aigidja e'k'u'ldibilbanef e aik' o'baliyauk!aina in this way, I he kept moving about I his I grave stones, mau bad&Wt!apeyaun ai dila'uha 'e'k'u'ldibilbae dila'u- lo being about to be I coming to life again I he I who had died, I he kept moving them about I being-dead person mauya' me'tc i mini'nuwaue aigi e' k' u'ldibilbaeak' iea' Coyote I he looked at him I at him I moving them about, mini'nuwaus as inigue ai dila!uha tfi'ebalet' aigite gi 12 he kept looking at him. I He I who had died I he did up I that much I at eYbaliyauk!aina i'k!iribale aite me'tc!i da'waue ai grave stones. I He jumped up I the I Coyote, I he jumped upon him I he metc !i gi dila'umauya' djo'k !waldie dila'uei t' I'nt'14 Coyote I to I being-dead person, I he pushed him down into ground. I "Die I" I he said ai meltt!i 'u'nbale aik' WUtl ai meltc!i t' utnet' he I Coyote. I He put up his foot I his I foot I he I Coyote. I He did a'igidja bui'bawaldie aigi dIla!umauy&' at' i'mali aidju 16 in this way, I he forced him down with his feet .1 at him I being-dead person. I "What is I the your badi't!amemaiyauna dila'ueie dfla'ueie t' u'let' aigite coming back to life again for? I Die I I die I" I He did I in this way bui'bawaldiyau gi la'lla k' unet' p' 't' ilae aite ya'na 18 forcing him down with his feet I at I feet. I Not they were I say anything against it I the I people. wadu'idinet' ai me'tc!i wak!una'duwaldinetV gi dja'u- He left him and returned to his seat I he I Coyote, I he sat down again I at I north. 128 =dat6s. 86 University of California Publications in Am. Arch. and Ethn. [Vol. 9 djanna mini'nduwaut'imaie aigi o'baliyauk!aia k'u He again looked back at them I at the I grave stones I not 2 e' k' u'ldibilbadumaiyau bIma'net' d11a'uk!t' anea'ndis ' moving about any more. I Indeed he was I now one who is dead for good. I "Nowl" me'tc!i t'Tnet' galeaiE129 mleije129 yt'na dila'ueandis i Coyote I he said, I "cry! I weep! I person I he is now dead. 4 k' uya'uandis inik' de'wait' p' auei ' u ditela'p !aeae gi ba'- Never now shall we I again see him. I Now! I put on mourning I at I white clay! tc'i 'iX' 'a1eai1a'ut'&uip!aeae gi tC !alea Now! I smear it over your face I to I pitchl" 6 'ui' wadi'k! ameandinet' aite ya'na 'ui' ba'iruhaenigi' Well! I They were finished now I the I people. I "Now! I let us go to hunt deer!" t' ltnet' aitc yatna nmma's ae ai umu'iy& me'te!i k' they said | the I people. I He went off with them I he I young person I Coyote I his 8 d'tt' i gi ba'iei' ate' Ih aidji t' A,eanigi galea'wadju- child I at I hunting deer. I What is I the I our doing to him ? I Let us cause him to cry haeni'30 gi me'tc!i t' ilnet' aitc ya!na a'haue aite to I Coyote I" I they said I the I people. I It ran east I the 10 I'lya p' a'uhauma'umatc !u djuri'net' aitc s.I'winei k !un trail, I being not very far distant to east I it stood I the I yellow pine I and Rhaue aite ' lya a't' inaihau etf ai ' l'ya gi s !'winei it ran east I the I trail, I it ran east close to it I it I trail I to I yellow pine. 12 atc'lth aidji t' i'enigi i'ndahaEnig batc!u'nna wo "What is I the I our doingt I Let us make I rattlesnakel" I "Yesl" t' Ineft i' 'i'ndandinet' iwae aitc batc !u'nna gi dja'u- they said. I Now it was made I the I rattlesnake I at I east. 14 hauna e'wadjI'1!1ip !aeae a'idja t' i'mp' aunet' iwaea bate !u'nna "Be coiled around tree I here !" I he was told I rattlesnake. wo' t' I'net' i' k' i'mdjawaldie a'igidja gi s.i'wineimadu' "Yes!" I he said. I They placed him down I there I at I yellow-pine place. 16 niha'udjundie aigidj i'fy aigidja umu'imetc !i bima'- Now he came from west I at the I trail I there I young Coyote. I Truly there was netf bate !u'nand aidja t'u'iwawaldiwauea gi umu'i- rattlesnake now I there, I they had put it down for him I to I young Coyote. 18 metc!i niwa'nandie ai umu'imetc!i gi batc!u'nha di- Now he went to it I he I young Coyote I to I former rattlesnake. I Suddenly it was 129 galEd- (or gaeld-) and mi- are really synonymous to al intents and purposes; the former is preferred in gari'Ei, the latter is characteristic of gat' alEi. 130 = galed'ivadjuhaenig(i) gi 1910] Sapir: Yana Texts. 87 mi'neaigunet' aite bate !u'nna i'k !iribale aigite gi the I rattlesnake I jump up I there I at umu'imetc !i we'djiletf gatt' uk' iea' gi mete !i ayd'p !a- 2 young Coyote. I He wound around them I his legs I to I Coyote I now bawling yauandi 'ebileayauandi djoite !i1eaiyauna o'medjie ai it pulling him about I biting him. I It killed him I it batc !u'nna gi umu'imetc !i dila'ue ai umu'imetc !i 4 rattlesnake I to I young Coyote, I he died I he I young Coyote. dila'us- aidju daft' i t' i'mnet' iwaea gi da'nemauya' "He is dead I the your I child," I he was told I by I being-many people. biri'emat' kt iea dja'uhauna dila'us i gi batc!u'nna dja- 6 "Where is his said to be I" I "East I he is dead I at I rattlesnake. I He has been bitten to death. te!ilea'isiwaea metc!i tfi'ei a' miya'uanfl di'lwayauand Coyote I he said, I "So I" I now weeping I now dancing in grief ai me'tC!i l'lealautcuip!ayauna gi bi'wi tt Ae aigi 8 he I Coyote I putting dirt on his face I at I earth. I He did like I to him da'wanes.i 'u'ldueanetf aite ya'na gi wawi'mat' u umu'i- who is crazy. I They arrived home carrying him I the I people I to I house place I young Coyote. metc !i metc !i t' 1'ei na' ma'wagaina t' ifnet' aigite lo Coyote I he said, I "O I friend!" he said I to the k!a'lte!auna gaya/wauyauna di'lwayaun ai metc!i wa'i Lizard I talking to him I dancing with grief I he I Coyote. I "Wail wail wail wa'i wa'i ma'gaina t'Thaenuma ma'uhaEnu bo'dut!ap- 12 0 friend! I You said I your formerly intending to be I having them come back to life again Eayauna as, dila'uei badiut!ape aidji dat"tindja if they I die. I Make him come back to life I the I my child. k' us indj k !u'ndjup !aea dji miya'una danema'una ba- 14 Not I am I like I the (my) I weeping I being much. I Bring him back to life again!" dfit !apeae 'm 'm' p' a'ndjuwa t'Tei gale&ieie galea'eic "Hml hml" I Cotton-tailed Rabbit I he said. I "Cryl I cryl ma'uhaenu galeafyauna mi'eie miEiL alea'ilaut& uip!ae gi 16 You told there would be I crying. I Weep I I weep I I Put dirt on your face I at ba'tc&i dju tt u'na gi te!aflea ma'uhaenu miya'una white clay I the your I face I at I pitch. I You told there would be I weeping as, dila'ue dju umt'ya t' I'ehaenuma t i'mhawadja 18 if he is I die I the your I brother, I you said, I you said to me. MijEiE nj'Eje Weep! I weep!" 88 University of California Publications in Am. Arch. and Ethn. LVol. 9 ORIGIN OF SiEX, HANDS, AND DEATH.131 Women (were formerly men and) used to go hunting deer but came back home without having killed anything. The women, (now men), stayed at home, making acorn meal and acorn bread. Again the men went out to hiunt deer, but did not succeed in killing any. The women were finished with their acorn pound- ing when the sun came up in the east. They killed only one deer. There were thirty men, and similarly there were thirty women. The people had no fresh meat to eat, for no deer were killed by the men. (Said Gray Squirrel and Cottontail Rabbit to one an- other,) "It is bad. What shall we do?" said the women. "The men have not killed any deer." "Let us make men out of these women. Yes!" The men arrived home. The men were angry, and whipped their wives. "It is bad. Let us make women out of the men, and let us make men out of the women. " At daybreak they went off to hunt deer. In the east a cer- tain person'32 was building a fire on the ground. Now the men came, hunting deer. The one that was building the fire sat there. He took smooth round stones and put them into the fire. Those who were hunting deer sat around the fire in a circle. That one person also sat there, but the men did not see the fire, did not see the stones. Suddenly the stones burst off from the fire. They popped about in every direction. "S-!" said those who had till then been men, who were there in great numbers. Their private parts were cleft by bursting stones. "Let us make men of those there." So it was, and they now became men, while those who had formerly been men had now become women. Now they stayed at home, pounding acorns and 131 This myth, given by Sam Bat'wi as one connected narrative, contains three distinct episodes: the mutual change of sex of the first men and women, the fashioning of their hands by Lizard, and the introduction of death through Coyote's willfulness. The second episode finds parallels in Curtin's "First Battle in the World and the making of the Yana," p. 479 (where the model for men's hands is made by Pakalai Jawichi= pal'galai djd'witc!i, " water lizard"), and in Dixon Is I Maidu Myths," p. 42 (where Lizard is replaced by Earth Initiate). For the third episode cf. Dixon, I.c., pp. 42-44. The scene of this, as of the preceding, myth is laid at Wama'- rawi (see note 111). 132 i.e., Cottontail Rabbit. Sapir: Yana Texts. making acorn bread. Now the men went out hunting deer and killed many deer. Cottontail Rabbit was standing there and said: "Hehehe! Yes! Now it is good. It is good," said he, looking on while they killed deer. The women made acorn bread and pounded acorns. Hehee ! The people did not die, the people were very numerous. Coyote said, "'I do not wish the people to be numerous. There are too many women and too many men in every direction, there are too many children in every direction. The people do not die, they grow old. There is no poisoning by magic, there is nobody to cry in winter," thus he spoke. There was nobody that knew about death. Cottontail Rabbit knew about it, Gray Squirrel knew about it, Lizard knew about it.-33 That many there were -who knew about death. Their hands were this way, round, not divided into fingers. "Let us cut through the hands," they said to everybody, for people did not have fingers. "I shall make fingers," said Lizard. "What are you going to make fingers for? Our hands are good as they are," said Coyote, talking to Lizard. "What are we going to do if we shoot arrows, if we go out to hunt deer, if we go out to hunt small game?" said Lizard. Coyote sat here to the north; here to the south sat Cottontail Rabbit, Lizard, and Gray Squirrel. "Bad are our hands," they said to Coyote. "What are the women going to do when they pound acorns, for the people have no fingers. They will be able to take hold of the pestle if they have fingers. Let us make fingers," said Lizard, talking to Coyote. "They will use their elbows as pestles. They will hold the acorn mortar down with their legs whenever they pound acorns, whenever they pound sunflower seeds, whenever they pound anything," said Coyote. "M'! m'! m'! m'! This is how they will do," said Coyote. "He!" said Lizard, "it is bad. Will they not hurt themselves in that way, if they use their elbows as pestles?" "It is bad," said Cottontail Rabbit. "I shall make fingers, so that it will be good for all the people in that way, and when they go out hunting they will be able to do 133 Cottontail Rabbit, Gray Squirrel, and Lizard form a sort of creative trinity corresponding perhaps to the Maidu Turtle, Father-of-the-Secret- Society, and Earth-Initiate (see Dixon, op. cit., p. 39). They are collec- tively opposed by Coyote, as is Earth-Initiate of the Maidu myth. 1910] 89 90 U1niversity of California Publications in Am. Arch. and Ethn. [Vol. 9 well when they shoot, if they have fingers." "Why do you talk about intending to change things around?" said Coyote. "I want to change things around because I don't like them as they are. Bad are the hands, they cannot do things well in that way. " It was good weather as it is now,134 the sun came out shining through the clouds. Lizard went down hill for a short distance to the south, all alone. He sat down and leaned his back against the rock. He looked around on the ground and saw small frag- ments of flint. Lizard picked up a fragment of flint and cut through his hand, making fingers. He cut his hands up into fingers. Many were the people at the village; no one saw him sitting to the south on the side of the hill. Lizard looked back up to the north, looked at his hand. He waved his hand around, did like this. "Hi'! Look, all of you, at my hand." They looked at Lizard's hand. " HI'! Here is my hand!" The people looked at him while Lizard quickly moved his hand back to the ground among the rocks, for he did not want the people to see his hand all at once. "Well, well! Hu'i ! " whispered the women, the children, the men; everybody saw the hand. Three times he quickly raised it up in that way, three times he quickly moved his hand back to the ground. "Hu'i !" they whispered, "he has fixed it, he has fixed his hand." But Coyote did not see it, did not know anything about it. "People will do thus," (said Lizard). "Look how they will bend their bows." "Fix mine too. Cut through my hand," said one man, and Lizard did so. He cut through them, made five fingers in the people's hands. "Ijook how people will kill deer, how they will kill salmon, how the women will do when they have fingers. This is how women will do when they pound. They will hold the pestle in their hand. Now we have good hands." He came back up hill from the south and cut all of their hands. Coyote saw- it. "How did you manage to get fing- ers? M'! Do so to me also! Cut through my hands! " said he to Lizard. "No!" said Lizard. " Let your hands be as they are! " and Coyote said nothing in reply. Now the people went hunting deer, killing deer with arrows, bows, and flints, for they 134 i.e., when the myth was being dictated. Sapir: Yana Texts. now had fingers. Lizard said, "When women will have a baby, it will be born with fingers." Now he finished working at their hands. "It is good now. Our hands are good now," said all the people. "Why should we want to say more about it, for our hands are good now." For Coyote he made no fingers. Coyote sat on the north side of the sweat-house and did like this, hung his head down. The people were very numerous, they were like blackbirds in number. There was no one who died, there was no poisoning by magic, there was no one that wept. The men grew old, but they did not die; the women grew old, but they did not die. It rained, and all the people went in together into the sweat-house. Then it snowed. Coyote had a son. He said, " Let us cause people to die." He spoke thus to the three men who were sitting here on the south side of the sweat-house. Lizard was holding his head down; there with him were Cottontail Rabbit and Gray Squirrel. All three men held their heads down, listening to Coyote's words, "It will be good if people die." Now Cotton- tail Rabbit, Gray Squirrel, and Lizard spoke, "M'! em! em'!" said Lizard. "People shall not die, we do not want to cry when people die," said Lizard. "It is true that people will die, but they will come back to life again. We will bury them in the ground when they die, and they will move up out again. In burying them when they die, we shall not bury them very deep. ' "Why should they come back to life again?" said Coyote. "When they die, let them die. If any one dies, we shall weep. (Imitating sound of weeping): That is what people will say, people will weep. If one's brother dies he will weep; if one's sister dies, he will weep; if one's child dies, he will weep: Hi! Like this they will put pitch on their eyes, they will put on white clay, like this; they will mourn. 'Wai! Wai! Wai!' that is how people will do when they weep." What could Lizard say, for he was beaten out? It was snowing now, and the trees were all covered with snow. Lizard, Gray Squirrel, and Cottontail Rabbit whispered to one another. The people did not go out of the house, being afraid to go out because of the snow. The people were crowded in the 1910] 91 92 University of California Publications in Am. Arch. and Ethn. [Vol. 9 sweat-house. A certain man became sick, Lizard himself having made him so. The sick man died. Coyote said nothing. One man is dead, but the people did not weep because of his dying there. "What shall we do with this dead man?" said Cottontail Rabbit. "Let us bury him." "Where is it that we shall bury him? There is too much snow outside." "Bury him here in the sweat-house, on the south side of the floor." They dug a hole and put him down into it, but not very deep. They covered him over with earth, while the snow was still falling.'35 After he had been buried and they had caused him to lie down in his grave, the grave moved slightly. Coyote sat there, looking at the grave. The man who had died acted in that way, he kept moving his grave. The dead man was trying to come back to life again, so he kept moving it. Coyote looked at him as he moved it about, kept looking at him intently. The dead man moved up thus much from the grave. Coyote leaped up, jumped on the dead man and pushed him down into the grave. "Die!" said Coyote. He raised his foot and did thus, trampled down upon the dead man. "What are you coming back to life for? Die! Die!" Thus he did, trampling him down with his feet. The people did not say anything. Coyote went back to where he had been sitting before, he took his seat again on the south side. He still looked at the grave, but it no longer moved. In- deed he was dead for good now. "Now!" said Coyote, "Cry! Weep! Now that person is dead. We shall never see him again. Go ahead! Mourn with pitch! Go ahead! Smear pitch all over your faces! Go ahead!" The people finished mourning. "Well! Let us go to hunt deer, " said the people. A young man, Coyote's son, went along with them to hunt deer. "What shall we do to him? Let us make Coyote cry," said the people. There was a trail that ran to the east. A short distance to the east there was a yellow pine, and the trail to the east passed close by the yellow pine. "What shall we do? Let us make a rattlesnake." "Yes," they said. So a rattlesnake was made in the east. Here he was, curled 135 The Indians would sometimes bury a dead man in the sweat-house when it snowed too hard and rebury him outside as soon as a favorable opportunity presented itself. Sapir: Yana Tet8.e around a tree. They told the rattlesnake what to do, and he said "Yes. " There where the yellow pine was standing they laid him down. Now young Coyote came walking from the west along that trail. Indeed there was a rattlesnake there now, they had put it down there for young Coyote. Now young Coyote came close to the rattlesnake, when suddenly the rattlesnake jumped up upon him. He curled around young Coyote's legs. He shouted while the rattlesnake pulled him about and bit him. The rattle- snake killed young Coyote, so that he died. "Your child is dead, " Coyote was told by the people. "Where?" "He lies dead to the east, he has been bitten by a rattlesnake." Coyote said, "Indeed!" as he wept. Coyote was now dancing around, put- ting dirt on his face. He acted like crazy, while the people car- ried young Coyote home to his house. Coyote said, "Well, my friend!" thus he said, speaking to Lizard, dancing around with grief. "Wai! Wai! Wai! My friend, you said that you would let people come back to life again after they die. Let my son come back to life again. I do not like to cry much. Let him come back to life.." ." M 'im'!" said Cottontail Rabbit. "Cry! Cry! You said that you would cry. Weep! Weep! Put white clay on your face. You said that you would weep if your brother died. That is what you told us. Cry! Cry!" VII. COYOTE AND HIS SISTER. ya' net' aitc me'tc!i gi ha'udulilmauna ba'irigue He dwelt I the I Coyote I at I Haudulilmauna, I he stayed one aitc me'tc!i marl'emiyautc' gu' wa'witct aie k' marl'- 2 the I Coyote I together with (his) sister. I She pounded acorns I his I sister, emiyauna djuwR'ts !irue aits' me'tc !i nldiiane ai he went to hunt small game I the I Coyote. I He arrived home I he me'tc!i gi djuw&'ts !iruyauna ba'wisaktiea' dj 'rie 4 Coyote I at I going to hunt small game I when it was dark. I She soaked acorns aigi iwa1lt'pta djYts !a'uei ma'riemi xanea'ip!amaktiea at it I south on ground I creek I woman. I When it was morning djuwd'ts !irue metc!i nldfl'anttimaie ba'wis-akti metc!i 6 he went to hunt small game I Coyote, I again he arrived home I when it was dark I Coyote. 1910] 93 94 University of California Publications in Am. Airch. and Ethn. [Vol. 9 auwi'e y'tc& ai' a'itc ma'riemi t' '4i djo'dunauyau "Take it I acorn mush I this here!" I woman I she said I giving him to eat 2 aigi metc!i gi yTttc'ahaa ' e'k!a'le ai metc!i gi to him I Coyote I at I acorn mush. I He ate it with his fingers I he I Coyote I at yf't&' aina acorn mush. 4 m&'die aits- metc!i madisi'ndj t 'e aik' mari'eini- He was sick I the I Coyote. "I am sick," I he said (to) his I sister. yauna a' ma'riemi tTei niea'ns aigite dja'um' djiya' "Indeedl" I woman I she said. I "They arrived I here I west people 6 k!un k'usinu de'waie tf 'ei k' mari'emiyauna a' and I you did not I see them," I he said I (to) his I sister. I "Indeed!" t' j'e ai ma'riemi ambi'mat' d&'t' duya' tf inisiwa'ndj she said I she I woman. I "Who is it said to be I" I "Killdeer person I he told me, 8 nileans a'igite t' 'waue aik' mari'emiyauna mete!i he has arrived I here," I he said to her I his I sister. I Coyote ma'diei u' sI' iyil'iyauea mete !i ma'diyauna md'gadjae he was sick, I he is two I being days I Coyote I being sick, I they were swollen 1o aik' ba'lla iwi'lmiwallal36 me'tc!i t' i'mp' auyau marl'- his I cheeks I one side of his mouth ICoyote. I "I shall tell (you) about it, I sister! emiyauyi aik' gi!anvema'u aitc di't' duya a' t'il'waue his I (thing) reported I the I Killdeer." I "Indeedl" I she said to him 12 ai me'te!imari'emi gi ' is 'eyauna ate' 'mat' aik t' i's' she I Coyote Woman I to I brother. I "What may be I his I saying gi't!apeyau wa'iemaip!as. maus' adji'lyau tfi'ms iwandj reporting I" I "He says that he I will be I having dance, I he told me 14 k!un bap' a'um' djas iwaenik' a' ma!riemi t' Iei k' ui and I he has come to tell us." I "Indeed!" woman I she said. I Not wak !a'lp !a i's i mariemi k' ui wak !a'lp !a maIriemi she had as husband I man I woman, I not I he had as wife I woman 16 me'tc!i ya'ik!unama'mtc!ia'igue marl'emiyauna Coyote. I They stayed together by themselves I (he and his) sister. dje'djalelak!iyaun 1dja'urp a137T aduwa'lwadjue ai Door I in south I she came back from south I she 18 ma'riemi duned'rue ma'rimel ' Vduwule gi dje'djal1eak !i- woman. I She went to get water I woman, I she came back and entered I at I door. yauna muru'le aite mne tc!i ma'diyauna gi dje'djale- He was lying I the I Coyote I being sick I at I door. 136 Observe that ba'lla "cheeks, mouth" becomes -walla in composition. 137 Adverbs of simple direction generally begin with djau- without prefix I: dja'urpl a. Sapir: Yana Texts. lak !iyauna bo'djawule gi k' ulnunuip !a k' ba']la He had put them into it I to I round smooth stones I his I mouth, ma'gadjae aikt ba'll ai me'tc!i ' 'duwule ai ma'ri- 2 they were swollen I his cheeks I he I Coyote. I She came back and entered I she I woman. emi muru'le aigidja me'tc!i me'tc!ima'riemi dunea' gi He lay I there I Coyote, I Coyote Woman I she was fetching water I at ha'na t'f i'e aigidja metc!ima'riemi 'e+ ma'riemi t'Tei 4 water, I she did I there I Coyote Woman. I "Ha+ I" I woman I she said, 'I'duwule di'yus ae di'yus.ae gi dje'djale1ak!iya'u mu- "go back inside! I move away, I move away I at I door! I Lie down ru'le aiye' dja'udjam bus'sima'ip !ak !unu' dju ba'l' 6 yonder I north, I you might get hurt by being stepped upon I the your I cheeks." een+t 138 metc !i t' 'ei dje' t ileI'wagiltc dunea'e dje't til- "6eEnhl" I Coyote I he said, I "step over me! I take (your) water I step over me, sister ! " ei'wagilwi'djael39 f'Wandie ma'riemi dje' t!ilei'wagilei 8 Now she did so I woman, I she stepped over him. daneanA'tdjae ai me'tc!i (Coyote yelps with. lust, ostensibly He lay on his back I he I Coyote. I (Coyote yelps with lust, ostensibly becaeue pained.) because pained) m"t ma'riemi t' ilei ma'riemi t' 'ei lo "Mt I" I woman I she said. I Woman I she said, a+ha' atet i'mah aidju tt fl'140 nak' u muru'lyus.ae gi "Aha! I What is I the your I doing I that not (you) I lie away from it I at dje'djale1ak !iyau t'Thandj dju bus sima'ip !ae dju ba'l' 12 door? I I said I the your I being hurt by being stepped upon I the your I cheeks." wa'witct aici dje'ri gi eiwa'lt' pt a djitc !a'ueimadu me'tc !i- She pounded acorns, I she soaked acorns I at I south on ground I creek place I Coyote Woman, mariemi duned'duwule gi ha'na me'tc!i muru'le gi 14 she came back with water and entered I to I water. I Coyote I he lay I at dje'djale1ak!iyaumadu' muru'lyus'ae djet t!ile!'wagilwi'djae door place. I "Lie away from herel" I "Step over me, sisterl" m"It ma'riemi t' l'ei tt fi'l ai ma'riemi dje't!ilel'wagil- 16 "MtI I woman I she said. I She did so I she I woman I stepping over him. yauna (Coyote yelps as before) miniPnptauktie bus sima'i- (Coyote yelps as before.) I "Look at how they are I be hurt by being stepped upon p!ae dju ba'l' 18 the your I cheeks." 138 Expresses groaning pain. 139 These last words are pronounced in a pitiful squeal. It is to be noted that djett!!lei'wagilwiwdjae, though addressed to one woman is plural and male in form. It was not considered proper by the Yana for brother and sister to address each other in the singular. 140 ttfaW. 95 1910] 96 University of California Publications in Am. Arch. and Ethn. [Vol. 9 t i'mp' auya'u marl'emiyauyi mausi'fnu adji'lyaru- "I shall tell you about it, I sister! I You will be I going to camp out for dance? 2 yauyl' maut' adji'lyau caitc dit' duya'mtc!iw maut' They say they will be I having dance I the i Killdeer people living together, I they say they will be adji'lmayau gi wl't& umane' 'lAhae ma'riemi t' I'ei k!un having dance there I at I Wi'tctumanEna." I "Yesl" I woman I she said. I "And 4 k'us indj mau iis a'yau k' us indj mau de'wairuyau I am not I intending to be I going away, I I am not I intending to be I going to see gi 'adji'ls' me'tc!i t 'ei k!unu 'adji'lyarue maus i at I they dance," I Coyote I he said. I "But I do you go to camp out for dancel I I shall 6 t' imp' auya'u metc!i t' 'ei aits' tc uno'ya as, ni'k' ie telling (you) about it," I Coyote I he said. I "The I Eastern people I if they I come, djuiep' alea'ilautc' uis i gi dap' a'ls amau tc !a'lea t' it'banau- they will be blackened on their faces I at I being black I pitch, I every one will do so 8 mas i te' uno'ya djuiep' aleailautc' u'iyau k !unus dap' a'l- Eastern people I being blackened on their faces I and they will be I everybody's be black s abanaumak' tc u" as inu deWwaie gi ya'6Wi mu- face. I If you I see I at I Y&'ewi, I chief 10 dja'up !a ya/ewi dju'lp !annais i gAltc !ans'i mudja'up !a Ya&Ewi I he will be very tall, I he will make speech I chief ya/ewi ma'riemi djik !uwa'ldiea k' uya'ugummagaf e mi- YaeLwi." I Woman I she listened with lowered head. I "Pray do not I look at them 12 nijap' aue gi tc ' uno5ya be'magat' mini'np' aue gi yt'ewi at I Eastern people! I It is they whom, pray, I look at them I at I Y5'EwiI as' g'tc!an tc' mfidja!up!A a'uwimagatea k!unu dja- If he is I make speech I the I chief, I pray take him I and I pray dance with him 14 ma'mtc !iri'magatet ya'ewi dju'ihaeailaut& ui gi ha'uyau- Ya&Ewi I having sucker-fish fat rubbed over his face I at I sucker-fish fat, gala141 mudja'up!& a'idje mini'np aumagate as' basI'kl i chief I that one I pray look at him! I if it is I night 16 k!unu auwi'magate and I pray take him I" tc!upeb&'andie me'tc!imariemi p' a'nmae gi p' u'nna Now she dressed up nicely I Coyote Woman. I She painted herself red I at I red paint, 18 djo'wat' p' aue gi gi'lm' djidjuwayauna mo'hamiya!ut' p' aue she put it over her hips I at I tasseled buckskin skirt, I she put on herself apron tas- seled with white grass, pe e'1u1uif p' aue k' p' ileo'lu m" da'mbus aea ma'riemi she put basket-cap on herself I her I basket-cap. I Ah I she was pretty I woman. 141 gald refers, properly speaking, to any fish smaller than salmon. 1910] Sapir: Yana Texts. 97 ' u 'asa''yau ba'wis abi'ndjas a'hae me'tc!i t' jei dam- "Well! I I shall go off, I it is nearly dark." I "Yes," I Coyote I he said, I "I shall stay home right here. guna'iyau dutedisi'ndj dji mat'diyau t' I'wau k' ma- 2 I am greatly ill I the (my) I sickness," I he said to her I his I sister. ri'emiyauna ' am' dji'ndie ba'igumauna ma'riemi T'Pwal- Now she went west I being one I woman. I It had gone down dindie ai t!u'ina bas q'waldindie iA+u142 bu'rie k' 4 it I sun, I it was already night down. I "HA+u! I they danced I their di'ea'iyauna metc!ima'riemi wA'k!dibilei a'uwit'pt au dancing in line near fire. I Coyote Woman I she stood, I she held her fists against her own k' 1 ba'lla k' u mini nwauyau ma'riemi gi tc' uno'ya 6 her I cheeks I not I looking at them I woman I to I Eastern people k' bu'riyauk' iea ' a+u ye'eWl t' j'ej gi dja'um' dji their I dancing. I "HX+ul" Y&lewi I they said I at I west gi adji'ldiemauna mini'nbalei ma'riemi basil'k' iea da'm- 8 at I dancing place. I She looked up I woman I when it was dark. I She was pretty. bus.aei mini nm' djie ai ma'riemi mnidja'up !dna ga'tc !an- She looked west I she I woman. I Chief I he was shouting as leader. ei 'e+ i' u 'e+ i' u 'e+ R' au" bufls djae lo "H8+ hiul h8+ hiXul h8+ haul" I he was three times ga'tc !anei me'tc !i k' mari'vmiyauna mini'ndibile mi- shout as leader. 1 Coyote I his I sister I she looked about, I she looked at him ni'nwaue gi m&dja'up !a uk !ga' a'iye t' I' k' dju'- 12 to I chief. I It must be, is it not II that one yonder," I she said I her I heart. gutc!i t'ITh aidji 'is'i'yauenitc' mini'nwauehawandj gi "He said I the I my brother, I he told me to look at him I to mudja'up!& as- g&'tc!ane 14 chief I if he is I shout as leader." 'as a'yauk' i k' marl'emiyauna t' u'idurame gi k !a'ina She going away I his I sister I he took back out of his mouth I at I stones, bo'djas ae me'tc!i k' i ba'lmadu' tc!upeb&'andie djuiha- 16 he threw them away I Coyote I his I mouth place. I Now he dressed himself up, I he smeared fat on his face ea'ilautc'uip!ae haduyaugaIR dima'neaigu wawildjuwa'emina sucker-fish fat. I "May there be to me I otter-skin quiverl d!mA'neaip' andj d'u'lei t' ute dju'le -ai me'tc!i mitts!- 18 I wish I might I be tall!" I He did so. I He was tall I he I Coyote, I it came to him k' ie ai wawi'ldjuwaml banei'mau gi s'a'wa da'mbus-a- it I otter-skin quiver I being full I at I arrows. I He was very handsome 142Pronounced in a loud whisper. 143 Dance burden. 98 University of California Publications in Am. Arch. and Ethn. [Vol. 9 p !annaie me'tc !i nibi'le ' ft a'u bas l'k' i la'uhau ha'u- Coyote. I He went about I in middle I when it was night. I "Hau hau, I hau haul" 2 hau gi'tc !anei me'tc !i tt fife aigidja k' bu'riyauna he shouted as leader I Coyote, I he did I in that way I his I dancing miidja'up !A ma'riemi ' artki j'ei me'tc !i t' u'e aigidja chief. I Woman I she came from east, I Coyote I he did I in that way 4 bu'riyauna ma'riemi t' fife aigidja k' djat' k' iyauna dancing, I woman I she did I in that way I her I dancing from east. a'uwindie aitc ma'riemi gi ya'ewi mudja'up !& a'uwin- She took hold of him now I the I woman I to I Yaiewi I chief, I she now took hold of 6 die k' ' is.i'eyauna djama'mtc !iriyauantf k' dja'ri- her I brother, I they now dancing with each other I their I dancing yauna basT 'k'ie me'tc!i e'yuhauei gi ma'riemi 'a'n- when it is night. I Coyote I pulled her off east I to I woman. I "Let us go east! 8 hauhaeni'kW ' agama'ie t' uje ai mari'me ' a'nhauyauna come on I" I she did so I she I woman I they going east gi ma'ltc' i s.adi'mmaldie ya'iwaldiei gaya'mtc !iyauna at I brush. I They lay down to sleep, I they sat on ground I talking to each other. 10 me'tc!i tt 'ei yu'ntt girie gi ma'riemi tiTIwinigue ai Coyote I he did so, I he tickled her I to I woman, I she did likewise I she mafriemi gi ' i's i du'mmanawa'ldie gi ma'riemi ya'up !ai- woman I to I man. I He lay on her putting his arms about her I to u woman I now copulating with her 12 yauandi djedjabi'lyauant' gi matriemi badja'lmaun pushing her about I to I woman. I Being big aits- ma'riemi ptui'ei da!mbus amauna xaneaibabi'ndja- the I woman I she was fat I being pretty. I It being nearly dawn 14 yauna w&k!duba'le ai metc!i k' ya'up!abayauna ba- he got up again I he I Coyote I his i being finished copulating. I He ran off home dut's.ae ai me'tc!i djuk!uneA'k'unue gi ma'ltc&imadu' he I Coyote, I she still remained I at I brush place 16 ma'riemi woman. bad&oandie aits- me'tc!i mi'ldjamaup!annaina ' 'du- Now he ran back home east I the I Coyote I running very fast, I he returned into it 18 wule k" wawi' djo'duwule k' I ki-i'nunuip !a k' I ba'lla his I house. I He put them back into it I his smooth round stones I his I mouth, muru'lduwaldie ai me'tc!i gi dje'djale1ak!iyaumadu he lay down again on ground I he I Coyote I at I door place. 20 'ad6'djundie ai ma'riemi ' aewi'ndjamauna mik!a'ie ai Now she came back from west I she I woman I walking fast. I She was angry j she 1910] Sapir: Yana Texts. 99 ma'rieMi k' dju'gute'.l gimats.!ha'yague 'ad&'ane ai woman, I her I heart I she thought to herself. I She arrived home I she mari'mci de'waie ai ma'riemi 'I'duwulyauk'i gi me'tc!i 2 woman, I she saw him I she I woman I going back into house I to I Coyote. ma'riemi TIduwulei me'tc!i muru'lei ma'riemi yo'hai- Woman I she went back into house, I Coyote I he lay. I Woman I she was pregnant now. andie 'e+ matriemi t V'ei Ti'ebale wak!alp!ayauy1' 4 "H8+ 1I" I woman I she said, I "get up, husband! me'tc!i t' jlei ma'gadja k' ba'lla be'k!untc' t' flteil44 Coyote I he said, I swollen were I his I cheeks, I "Perchance it is I that was I do it I" k' uya'ugu ayd'p !ae ma'riemi t' V'ei mi'lp !aiwaldie gi 6 "Do not I bawl I" I woman I she said. I She whipped him as he lay on ground I to metc !i 'i'ebale batirue wak !a'lp !ayauyI y0'haisinte' '+ Coyote. I "Get up I I go hunt deer, I husband I I I am pregnant." I "Hi'! k' us'indj nisj.'ei k' us inte be t I u'ej 'Whae t' j'e ai 8 I have not been I go away, I I am not I be he who was I do it." I "Yes!" I she said I she ma'riemi diwa'is.iwamea wayu'ndiei wa'yue gi ira.'mi woman. I "I have seen you." I She now gave birth to children, I she gave birth to them I at I outside. muru'lgunaie ai me'tc!i gi iwiVlu V'rame maeriemi lo He was lying right at home I he I Coyote I at I inside. I "Go outside I" I woman t' ITei wa'yusintc' wa'yue gi me'te !ite !gi ha'djanei she said, I "I have given birth to children." I She gave birth I to I young coyotes, I they were ten. de'lelamarie gi e'mans'ugi awa'lt' p' ae djit'djat4 12 She put them down into it I at I pack basket, I she went south to creek I creek 'e'lits!gile gi djfi'dja dj&'m' djie gi ha'na adola'u- She turned them over into water I at I creek. I They floated west I at I water, I she came back up hill from south wadjue ai ma'riemi 'aduWanei 'iebatle ai me'te!i bo'- 14 she I woman, I she arrived home. I He got up I he C Coyote, I he took them back out of his mouth djadurame k' i'nunuip !a bo'djas.ae 'tirame ai me'te !i round smooth stones, I he threw them away. I He went outside I he C Coyote. bari'tt p' ae batc !a'umt djie O'bileayau k' da'tet' iwi djTtm' - 16 He ran south down hill, I he ran west along creek I following them I his I children. I Now they were floating west djindie mets'!its!gi gi ha'na baei'te!aum&djie djf'p!ite young coyotes I at I water. I He ran west following them along creek, I they floated west as far as gi wi'tet umanena bate!a:um' djiyauant'i batidimt djie ai 18 to I Wl'tct umanena. I Running west now along creek I he ran west leaving them behind I he 144 Pronounced in a plaintive squeal. These words really mean: "It was not I that did it. " 145 djui'dja: rather large creek that does not dry up in sunmer; djitc aua'u6i: emall creek drying up in summer, gully. 100 University of California Publications in Am. Arch. and Ethn. [Vol. 9 me'tc !i k' i da'tet' iwi ' i'ndae k !i'watc !i wagaya'uandi Coyote I his I children. I He made it I willow fish-trap I having twined it. 2 t' u'itc!gile gi haPna t' u'net' a;igitc me'tc!i djuf'rk' i- He placed it in water I at I water. I He did I there I Coyote. I Now floating from east yauandi me'ts-!its-!gi gi ha'madu dju'tc!u'm'djie gi young Coyotes I at I water place I they floated west through brush I at 4 k!i'watc!i badi'tet ileaue ai me'tc!i djti'm'djie me'ts' !i- willow fish-trap. I He ran back out of water I he I Coyote. I They floated west I young Coyotes, ts !gi ba'idim' djie kTi'watc!i k' da'lmadu bats !gi'le he ran west leaving them behind I willow fish-trap I (at) his I hand place. I He ran into water 6 gi dja'umt dji t u'its- !gile gi ha'na dj&'rktie ai at I west, I he placed it water I at I water. I They floated from east I they mets'!its !gi gi ha'madu dju'tc!umtmdjie e'e me'tc!i young Coyotes I at I water place, I they floated west through brush. I "H8+ I" I Coyote 8 tfl'ei wik!tt ilea'ueie yuwunts !gina' k!unu dju'nmawip!a- he said, f "get up out of water, I boysl I and I get food for yourselvesl" wieie djii'm' djie djp !iinemae gi hama'damtc !i wak !- They floated west, I they floated up to there I at I Hama'damtc Ii. I "Get up out of water, 10 te' ilea'ueie yuwu'nts!gin& tte' wak!tc' iLea'uandie tc' in&'- boys!" I They did so, I now they got up out of water I being all grown-up young men. yasayauant' I w&'k !iLurp' ae I' t' a'urik !u t' fle aits' me'ts' !i- "Start to go south to hills I across plain!" I They did so I the I young Coyotes, 12 ts !gi do'haraidibile gi i'niyau gi ma'ntc!aut& u they scattered all over I at I looking for them I to I gophers wIebuimayauna i' me'tc !i t' ts !upea'ndis i yu- jumping on gopher piles and crushing gophers. I "Well I" I Coyote I he said, I "it is good now, boys ! 14 wu'nts !gin& midjadi'bilmint' gUeie dji dju'nmawip !ayauna Spread out all over in any direction I the I procuring for (yourselves) I nid&'s ayauna me'tc!i t' i'ei nis a'and ai me'tc!i ni'di- I shall go off home," I Coyote I he said. I He now went off I he I Coyote I leaving them behind 16 yau gi yuwu'nts'!gi to I boys. ni' dja'mandie ai me'tc!i niha'ue gi gi'ldjamna Now he went north I he I Coyote. I He went east I at I Gildjamna, 18 nihaue gi bagatedidja'myak!aina14" nip!iTnemaea metc!i he went east I at I BagatEdidja'myak!aina, I that far he went. I Coyote mits !wawi'Ldjuw&mie niha'udjuyauna aneana'ip!ae aitc he had otter-skin quiver I coming from west. I They were fine I the 146 =Rocks-rolling-down-hill-to-north. Sapir: Yana Texts. ha'ga kW di't'illa mits !y`leaiyaue t u'iwuLea ha'ihau- flints I (at) his I quiver. I He had white breast and leg feathers, I he put them into it I net worn on head, yauna ts !ore'djuwa kti y8'eaiyauna tP u'iwule aigits' 2 eagle I his I white breast and leg feathers I he put them into it I at the ha'ihauyauna k' fie aits- mets! i kt' s! a'wa de'dja- net worn on head. I Not he was I the I Coyote I his I arrows I putting loose arrows under his arm, matdjayauna haga-i'nig a'ite nit' k' ie aite' d&'rik !u147 4 all provided with flint arrow-heads I these here. I He came from east I the I Frost. da'rik!u mits !iy`leaiyauwinigue 'i'ndanet' yo'leaiyauna Frost I he also had white feathers, I he had made them I white feathers gi p" 'adja ts !upep!a'nnainetf dd/rik!u k" y&oleaiyauna 6 at I snow. I They were very good I Frost I his I white feathers. nim' djie a'itc dd'rik!u metc!i niha'uei nik!a'umaimitc!ie He went west I this I Frost, I Coyote I he went east. I They met each other ganu'mya148 hu+149 metc !i t'Tei wawaeldie ai me'tc !i 8 Ganu'my&. I "Hu+" " I Coyote I he said. I He sat down I he I Coyote, wawa'ldie ai d&'rik!u biri'emah aidju nimi'rieauga-50 he sat down I he I Frost. I "Where is I the (your) I your (pl.) going to?" me'tc!i t' 1'ei nim' djimauenitc' ya d&'rik!u t' l'ei a' lo Coyote I he said. I "I am going-west person," I Frost I he said. I "Indeedl niha'umauenitc' ya metc !i t j'6j a' da'rik !u t' 'ei gi- I am going-east person," I Coyote I he said. I "Indeedl" I Frost I he said. I "Tell (me) news I " t !arnmiei'e me'tc !i tt j'ej t' u'k !us djauhauya' k' f's aidj 12 Coyote I he said. I "How do they do I east people I" I "Not are I the ya'na k' i'sindj dA'waiei da'rik !u t' 1'ei ' e+ tc !upe- people. I I have not been I see them," I Frost J he said. I "H8+ 1 I it is very good p !a'nnais dju ma'neinuga dju s a'wanuga hehe' me'tc !i 14 the (your) I your bow, I the (your) I your arrows. I Hehel I" I Coyote tT'ei k!u'ndjueasindja dji yo'leaiyauenuga k' u gay&'yau he said, I "I like it I the I your white feathers," I not I speaking aite da'rik!u wine'mamtc!ihaenigi' ma'llap!amaun aidjeee' 16 the I Frost. I "Let us exchange with each other!" I "Being bad I that dji maneindja dji s awa'ndja mafllap!amauna yYoleai- the I my bow I the I my arrows, I being bad I my white feathers." 147 dd'rik !u means also "ice." Cf. dJ'risi " it freezes." 148 =People 's-arms. ganu- is the diminutive form of ga'luI "arm." 149 Expresses pant of fatigue. 150 Coyote addresses Frost in the plural as though speaking to a relative. He desires to be friendly. 1910] 101 102 University of California Publications in Am. Arch. and Ethn. [Vol. 9 yauenidja m' wineI'mamtc!ihaenigi' a' d&'rik!u t' l'ei "O welll I let us exchange with each otherl" I "Sol" I Frost I he said. 2 o'djawa'ue aik' s a'wa aik' yo'leaiyauna maflnefli He handed them over to him I his I arrows, I his I white feathers, I bow. we'k!ammitc!ihaenik' tc!umema'una t' u'iwauandie k' yo'l- "Let us take from each other I being good." I Now he handed them over to him I his white feathers 4 caiyauna d&'rik!u gi me'tc!i yo'leaiyauea!ndie metc!i Frost I to I Coyote. I Now he put on white feathers I Coyote gi p' a'dja t' fuk a'inae aite da'rik!u yo'leaiyaueayauna at I snow, I he did similarly I the I Frost I putting on white feathers 6 me'tc !i k' yo'leaiyauna 'u me'tc!i VI'ei nila'uyauna Coyote I his I white feathers. I "Well " I Coyote I he said, I "I shall go east! nim' djima'djaeae Do you keep on going west I" 8 niha'uandie nim' djik' a'inae aitc d5trik!u nit!a'ltc!i- Now he went east, I similarly he went west I the I Frost I they going apart. yauant' dja'le aitc d&'rik!u niha'ue aitc me'tc!i He laughed I the I Frost. I He went east I the I Coyote. 10 me'tc!i t' ilei ya' wi'sindja p' adja mate' ilei djieu'ldie Coyote I he said, I "I am sweating." I Snow I it was melting I it flowed down aitc ha'na gi me'tc!i k' tc'u'na mini'nduwaue aik' the I water I at I Coyote I his I face. I He looked back at it I his 12 ma'neni mini'nduwauei k' ha'ga s a'wa k' f'e ai bow, I he looked back at them I his I flints, I arrows. I Not were I they sa'wax kit'e ai ma'neni mate' i'bae wd'k !dibilei mi- former arrows, I not was I it I former bow, I they had all melted. I He stood still, I he looked about 14 ni'ndibile ai me'tc !i da'rik !u nim' djiya'una p' a'fts'a- he I Coyote. I Frost I going west I being far away mauna k'u diwa'iei ai da'rik!u di'tnduwa'ue k' not I he was seen I he I Frost. I He again put out his hand to it I his 16 t!V 1Leaina di'nmaidibile aik' t! leaina k'" yo'leaiyauha head, I he felt around for them I his I head I his former white feathers. k't f'e ai yAlleaiyauna w&'k!dibile gimama'un ai me'tc!i Not were I they I white feathers. I He stood still I thinking I he I Coyote. 18 damenimd/na51" me'tc !i t'Tei gimawa'daenuma d&'rik !up !a- "Damenima'na I" I Coyote I he said, "you have been sensible, I 0 Frostlet! na bik!a'memak' yo'leaiyauna meltc!i t' l'Ei nagundj I thought they were really I white feathers," I Coyote I he said, I "therefore I was 151 An oath, whose exact meaning is not understood. Sapir: Yana Texts. winei'mamtc!iei gimawa'daenuma nihateha'ugundie k' i'mau exchange with (you). I You were sensible." I Now he went east with nothing at all I not being ma'neni k'Wuimau yo'leaiyauna d&'rik!u k'ui mat&i'klVie 2 bow, I not being I white feathers. I Frost I not I his melted aik' yo'leaiyauna k' ma'neni k' s a'wa nidu's'andie his I white feathers, I his I bow, I his I arrows. I Now I he went off home nid-i'anmiriyauna gi ha'udulilmauna 4 arriving back home as far as I to I Ha'udulilmauna. COYOTE AND His SISTER.152 Coyote was dwelling at Ha'udulilmauna.'53 Coyote was liv- ing there alone with his sister. His sister pounded acorns, while Coyote went out to hunt small game. When it was dark Coyote came back home from hunting. The woman soaked acorns at a small creek to the south. In the morning Coyote went out to hunt small game, and came back again when it was dark. " Take this acorn mush, said his sister, giving Coyote some acorn mush to eat. Coyote ate the acorn mush with his fingers. Coyote was sick. "I am sick," he said to his sister. "In- deed!" said the woman. "There has arrived here a person from the west, and have you not seen him?" he said to his sister. "So?" said the woman, "who may he be?" "A Killdeer person told me, he arrived here," he said to his sister. Coyote was sick. For two days Coyote was sick, and his cheek on one side of his mouth was swollen. "I'll tell you, sister, what the Killdeer person told me." "Indeed!" said the Coyote woman to her brother, "what was it that he said, when he told you the news? " "He says that they are going to have a dance, that is what he told me, and he came to tell us about it." "Indeed!" said the woman. The woman had no husband and Coyote had no wife. They two alone, he and his sister, stayed there together by them- selves. 152 This myth consists of two quite unconnected episodes, Coyote 's rape of his sister and his deception by Frost. The former of these episodes bears a resemblance to Betty Brown's story of "Coyote, Heron, and Lizard" (no. xii), except that in the latter it is Coyote who is deceived by his wife. 153 An Indian village at a mountain, said to be named "Black Moun- tain," situated about two miles up from Wil'tc umanena (see note 103). 103 1910] 104 University of California Publications in Am. Arch. and Ethn. [Vol. 9 The door of the house was on the south side. The woman came back from the south, having gone to fetch water. She went in by the door, but Coyote was lying there sick. He had put round stones into his mouth, so that Coyote's cheek was swollen. The woman went to him, there lay Coyote. Coyote Woman had gone out to fetch water and stood right there. "He'!" said the woman, "go back inside! Move away! Move away from the door! Lie down yonder on the north! You might be hurting your cheek if I step on you." "eis"," groaned Coyote with (pretended) pain. "Step over me, take your water. Step over me, sister."154 The woman did so, stepped over him. Coyote was lying on his back and yelped (when she stepped over him).155 "M' !" said the woman. "You see, why did you do that, not lying away from the door? I told you that your cheek would be hurt." She pounded acorns, and soaked them in a small creek to the south. Coyote Woman came back into the house, fetching water. Coyote was lying at the door. "Lie down away from here! " (she said). " Step over me, sister. " "M' !" said the woman. The woman did as he asked her, stepped over him. Coyote yelped as before. " See now, you hurt your cheek. " "I shall tell you, sister, will you go to stay over night to have a dance? They say that the Killdeer people are going to have a dance. They say that they are going to have a dance there at Wl't& umanena." "Yes," said the woman. "But I shall not go off, I shall not go to see how they dance," said Coyote, "but do you go to stay over night to have a dance! I shall tell you," said Coyote. "When the eastern people come they will have their faces blackened with black pitch. All those eastern people will be that way, having their faces blackened, and all of them will have faces that are quite black. When you see the Ya'ewi156 people, (you will notice that) the Yd'ewi chief will be very tall and will talk loudly as dance leader. " The woman listened with lowered head. "Pray do not look at those eastern people, but do look at the Ya'ewi. When the chief shouts as leader, take him 154 Coyote wished to see his sister's private parts. 155 Pretendedly with pain, really with lust. 156 The Yana name for the Wintun. Sapir: Yana Texts. and dance with him. One YA'ewi will have sucker-fish fat rubbed all over his face. That one is the chief, look at him, and when it is night, take him to yourself!" Coyote Woman fixed herself up nice. She painted herself with red paint, put her buckskin skirt about her hips, put on her white-grass tasseled dress, and put her tule basjet-cap on her head. Ah! That woman was pretty. "Well, I shall go off, it is nearly dark." "Yes," said Coyote, "I must stay right home, for I am very sick," he said to his sister. Now the woman went off to the west, all alone. The sun was down already and it was night now. "Hii+u!" They danced, filing in towards the fire. Coyote Woman stood there, held her fists pressed against her cheeks. The woman did not look at the eastern people as they danced. "Ha+u! " said the Ya'ewi in the west, as they danced. The woman looked up in the night; she was very pretty. The woman looked to the west, the chief was shouting, "Hehii'u! Hehii'u! Hehii'u!" Three times he shouted. Coyote's sister looked all around, looked at the chief. "That yonder must be the one," she said in her heart. "That is what my brother said- to me. He told me to look at the chief, when he shouts as dance leader." When his sister had gone away, Coyote took the stones out of his mouth and threw them away. He dressed himself up nice, put sucker-fish fat on his face. "I wish there might come to me an otter-skin quiver! I wish that I were tall !" It happened thus. Coyote became tall, and an otter-skin quiver full of arrows came to him. Coyote was very handsome. In the middle of the night Coyote went around and shouted, "Hau! hau! Hau! hau!" There he was, dancing as chief. The woman had come from the east. There was Coyote dancing, and there was the woman coming dancing from the east. The woman took hold of the Ya'ewi chief, took hold of her brother. They were dancing together, dancing during the night. Coyote pulled the woman off to the east (saying), "Let us go to the east! Come on with me!" The woman did so, going off to the east with him into the brush. They lay down to sleep, sat there talking to each other. cJoyote tickled the woman, the woman did likewise to the man. 1910] 105 106 Untiversity of California Publications in Am. Arch. and Ethn. [Vol. 9 He lay on the woman and put his arms about her, copulating with her, pushing the woman about. Of goodly size was the woman, fat and very pretty. When it was nearly daylight, Coyote got up again, having finished copulating. Coyote ran off home while the woman still stayed in the brush. Coyote hastened back home to the east, running very fast. He went back into his house, and put his smooth round stones back into his mouth. Again Coyote lay down on the ground by the door. The woman came back home from the west running quickly. The woman was angry, thinking in her heart (about what had happened). She arrived home and saw how Coyote was going back into the house. She entered inside. Coyote lay down. The woman was pregnant now. "He!" said the woman, "get up, husband!" Coyote, with swollen cheeks. whined in answer, "It was not I who did it!" "Do not 'bawl!" said the woman. She took a stick and whipped Coyote as he lay on the ground. "Get up! Go and hunt deer, husband! I am preg- nant." "I! I did not go away. It was not I that did it" (whined Coyote). "Yes!" said the woman, "I saw you." Now she gave birth to children, gave birth to them outside the house. Coyote as usual lay right inside. "Go out!" said the woman, "I am pregnant." She gave birth to ten little coyotes. She put them into her pack-basket and went down south to the creek. She turned her basket over into the creek and they floated west- wards in the water. The woman returned from the south and arrived back home. Coyote arose, took the smooth round stones out of his mouth, and threw them away. Coyote went out of the house, ran down hill to the south. He ran west along the creek, following his children. The little coyotes floated westwards in the water; he ran west, following them along the creek. They floated on till they arrived at Wil'tc'umanena,I57 he still running west along the creek. Coyote had run west ahead of his children. He made a fish trap, twining it out of willow. He placed it in the water. There was Coyote, while the little coyotes came float- ing in the water from the east. They floated past the willow fish trap. Coyote hastened back out of the water. The little 15 See note 103. Sapir: Yana Texts. coyotes floated west, but he ran west ahead of them with his willow fish trap in his hand. When west of them, he hastened to the creek and put it into the water. The little coyotes came floating in the water from the east, floated west past it. "He'!" said Coyote, "get up out of the water, boys, and get something to eat for yourselves." They floated west, floated till they ar- rived there at Hama'damtc !i.158 "Get up out of the water, boys." They did so, came up out of the water. They were now grown up young men. "Start off south for the hills across the plain." The young coyotes did so, scampered about in every direction to look for gophers, jumping on the gopher piles to mash the gophers to death. "Ah!" said Coyote, "that is good, boys. Spread out in every direction and get food for yourselves. I shall go back home, " said Coyote. Coyote now went off, leaving his boys behind him. Coyote went north and turned east, leaving Clover creek to the north. He went east to Bagatedidja'myak!aina,159 that far he went. Coming up from the west, Coyote had an otter-skin quiver, and very good was the flint in his quiver. He had white feathers and put them into a net-cap, an eagle's white breast and leg feathers he put into the net-cap.160 Coyote did not have merely arrow shafts put under his arm, these were all provided with flint arrowheads. Frost came from the east. Frost also had a net-cap filled with white feathers, he had his feathers made of snow. Very pretty were Frost's white feathers. Frost was going west, Coyote was going east; they met each other at Ganu'mya.11 "RHu!" panted Coyote. Coyote sat down, Frost 158 An Indian village at the present hamlet of Millville, not far from the confluence of Cow creek and Clover creek. 159 A point near the present Basin Hollow, between Cow creek and Clover creek, formerly a favorable spot for the gathering of roots, seeds, and clover and the burning out of grasshoppers. It took its name (see note 146) from a hill with big sandstone boulders on the summit. 160 The y6'16aiyauna, a sort of white war bonnet, consisted of the white breast and leg feathers of the eagle loosely filled, like down, into a net worn on the head (to!a'iwanu, larger than the ordinary k!a'di, "net- cap"). The net itself was not visible, as it was entirely covered by the white feathers. 161 The present Basin Hollow in Clover Creek Valley. It was a waha'i- riemau.na, "resting place," at which it was considered good luck for travel- ing parties to stop. 1910] 107 108 University of California Publications in Am. Arch. and Ethn. [Vol. 9 sat down. "Whither are you going?" asked Coyote. "I am going west," said Frost. "Indeed! I am going east," said Coyote. "Indeed!" said Frost. "Tell me," said Coyote, "how are the east people getting along?" "There are no people. I did not see any," said Frost. "He! Very beautiful are your bow and your arrows. Hehe'!" Coyote said, "I should like to have your white feathers," but Frost said nothing. "Let us change about," (said Coyote). "This bow of mine is bad, these arrows of mine and my white feathers are bad." "Oh, well! Let us change about." "Yes," said Frost, and he gave him his arrows, his net-cap filled with white feathers and his bow. "Let us trade good things with each other. " Frost handed his net-cap filled with white feathers to Coyote. Now Coyote put white feathers made of snow on his head; just so Frost put Coyote's white feathers on his head. "Well!" said Coyote, "I am going east. Do you for your part go west." Now he went east, while Frost on his part went west; now they departed from each other. Frost laughed. Coyote went east, and (soon) said to himself, "I am sweating." Really it was snow that was melting, the water came dripping down on Coyote's face. He looked back at his bow, he looked back at his flints and arrows. No arrows were to be seen, no bow was to be seen, they had all melted away. Coyote stood there and looked all around; Frost had gone far off to the west and was no more to be seen. Coyote put his hand on his head, felt around on his head for his white feathers, but the white feathers were no more. Coyote stood still, pondering. "Dammima'na!" said Coyote, "you had good sense, young Frost! I thought indeed they were real white feathers," said Coyote. "That is why I changed about with you. You had good sense." He went on east with nothing now, without bow and without white feathers. Frost's white feathers did not melt, nor his bow and arrows. Coyote now went off home, until he arrived at Ha'udulilmauna. Sapir: Yana Texts. VIII. COYOTE AND HIS MOTHERIN-LAW. ga'gi t' l'ei mauyau ba'iyauna ya'ramei y&'ramba- Crow I he said, I "I shall be about to be I hunting deer." I They camped out, I they camped out every one of them naumae aits- p!u'diwi' ya'waldimirie gi luwaiha1e2 2 the I women, I they settled down at it I at I Luwa'iha. ba'idjae aits- 'i's.iwi wak!a'lp!ae aits' me'tc!i gi They were gone hunting deer before camping I the I men. I He was married I the I Coyote I to djulewe'yumariemi gi umu'imariemi metc!i t' 'ei k' u- 4 Mountain Quail Woman I to I young woman. I Coyote I he said, I "I am not s indj k!u'ndjup!ae a'inu ya'ramp'auwate' be's i ya'- like I you I your camping out with me. I It will be she who is I mother-in-law camp out. ramema'na djuk!una!e ainu t' Inqet' ai me'tc!i k' uT'- 6 Stay home I you!" I he said I he I Coyote. I "I am not s'indj k !u'ndjup !ae dji ya'rammauyau dji wi'mane- like I the (my) I camping out with him I the (my) I son-in-law," mau' t' l'e ai udji'djulewe'yumariemi ya'rambanaumas' 8 she said I she I old Mountain Quail Woman. I "Every one is camping out aits' udji'p!diw y&'rame y&'rame ya'ramp'aue tt 'el the I old women. I Camp out, I camp out, I camp out with him!" I she said umu'imariemi k' ni'na t' Ti'andie aitc ya'na ya'ram- 10 young woman I her I mother. I Now they did I the I people I now camping out yauant'i ba'iyayauna ya'ramandie ai udji'mariemi ya- camping out to hunt deer. I Now she camped out I she I old woman I camping out with him ramma'uyau gi me'tc!i wak!una'gunaie metc!i k' 12 to I Coyote. I She stayed right at home I Coyote I his wak!a'lp!ayauna 'ibi'ndie aits- p!u'diwi ba'iyamau wife. I Now they built them I the I women I camping-out-to-hunt-deer wawi' ttf'ubanaumae aits' p!u'diwi' gi luwa'iha 'ibi- 14 houses, I every one did so I the I women I at I Luwa'iha I building them ya'una gi ma'du ts!a'leyalla ba'neyauna doWteliea gi at I "wild hay," I dead bark of pine trees, I bark of bottom oak. I They covered it over thick I to ma'du k' wa'wi 'ibiwa'unet' gi me'tc!i 16 "wild hay" I their I houses. I She built it for him I to I Coyote. ba'ie aitc g&'giyamte !iwi' bambamu'tegiwite' gu' a'n- They were hunting deer I the I Crow people living together, I Blue-flies together with, I they were very many 162 - "Many-rocks-water"? 1910] 109 110 University of California Publications in Am. Arch. and Ethn. [Vol. 9 p !annainet' ya' ira'wiya ma' ts !k' ili'lyamtc !iwi ba'iyauanti people I outside people, I Buzzard people living together I now hunting deer 2 amrdji'yauantf ba'na k!egunduea'ndurue ba'iyamau wa'wi now being killed I deer. I They went to pack (deer) back home I camping-out-to-hunt- deer I houses k' u ba'iyau aitc ba'mbamutegiwi ga'gi ma' ts!k' ili'lla not I hunting deer I the I Blue-flies, I Crows, I Buzzards, 4 'i'nyau gi sa&'p!wa'e63 de'waie gi mits'!sI'mau bana' looking for them I to I deer carcasses. I He found it I to I being dead I deer ga'gi t' ite gi ba'mbamutegiwi1"4 so'sindja be'hantc Crow, I he said I to I Blue-fly, I "I have found deer carcass." I "It is I who was 6 ba' bi'wauei t'Te ai bambamu'tegiwi s'6'sindja de'wai- come upon it first," I he said I he I Blue-fly. I 'I have found deer carcass, I have found it sindja gi ba'na ga'gi t' i'i we'yamtc!ie gi ba'm- to I deer," I Crow I he said. I He disputed with him I to I Blue-fly. 8 bamutegiwi be'hante' ba'bfi'wauei mini'np' aue dji bope- "It is I who was I come upon it first. I Look at it I the I my (thing) shot upon it I" djawa'umauenidja de'lela'bus aea. gi p a'tc!i k'u gaya'- He had thrown it way ahead of him I at I excrement. I Not I he spoke further 10 dummaie aite ga'gi dji'ruyauwaea' we'dueane ai ba'm- the I Crow I having been beaten out. I He fetched it home I he I Blue-fly bamutegiwi k' s O'mauk' iea' gi ga'gi his I found deer carcass I to I Crow. 12 ba'wis'amak' ie nibadueainyauandi ba'iei k' ba'iyaumau When it was dark there I all having arrived home I (from) hunting deer I their I camping-out-to-hunt-deer wawi' mau ba'riyau bas'I'k' iea tc i'ltc!uneV ai djul- houses, I it was about to be I raining I when it was night. I She was big-vulvaed I she I Mountain Quail Woman 14 ewe'yumariemi udjr'mariemi dI'wilt' k je gi imawi'launa old woman. I He slept across on east side I at I across there to east metc!i muru'lett ai udji'mariemi gi iwi'ldji ba'rie Coyote, I she lay I she I old woman I at I across to west. I It rained 16 bas'kt je metc!i kt muru'ldiemauna da'ewuldinet' aite when it was night, I Coyote I his I lying place I it came down in great streams I the ha'na aiewana' djudjura'ibindjasindj metc!i t' I'ei water. I "Mother-in-lawl I I am nearly dead frozen," I Coyote I he said. ie3 Doubtless contracted from s.'p!a-wa; s.dp!a- "deer carcass to be found" (cf. s.6- "to find deer carcass") + -wa, compound form of ba- "deer. " 164 This word, as shown by its -te- and suffixed -wi is plural in form. No singular form is in use. Sapir: Yana Texts. 'e'+165 ma'riemi V'ei dolelip!anna'iewanakWiha'ndj mu- "H8+ I" I woman I she said, I "I have covered over very thickly son-in-law's I lying place. ru'ldiemau atc I'mat' aik' s.iteduma'is me'tc !i t'Tei 2 What is said to be I its I leaking for I" I Coyote I he said ha'tc!iteyau djibi'le aitc ha'na k'u s.i'tedue a'idju being cold, I water was all about I the I water, I "Not I leak I the your muru'ldiemau k' up' antc' k' u s.iteduk' a/ik' waw 4 lying place." I "I would not be I not I hers leak I her ! house." k'up antc1ee dis'ila'us'amtc!inik' wana' dV'lorptae di'lor- "I would not be I we sleep with heads and bodies averted from each other." I "Son--in- law! I turn your head south, I turn your head south I" p' ae djudjura'ibindjasindj me'tc !i t' ei ditc' ila'us'amtc !i- 6 "I am nearly dead frozen," I Coyote I he said. I "Have they ever perchance slept with heads and bodies averted from each other maenik! aik' wi'manemau aite ya' k' i'manek' iea her I son-in-law I the I people II Theirs has never been so," udji'mariemi t 'ei k' unetf we"bile telunena' umu'ima- 8 old woman I she said. I Not she was I carry about I vulva I young woman, riemi' we'badibilet' aigi tc!u'nena k!un de'waie ai she carried all of it all over I to the I vulva I and I he saw it I he me'tc!i gi tc!unena' bo'djayima'iris'inu gi wa'iwau lo Coyote I to I vulva. I "You will put between I at I rock mortar for acorns dji la'lelik' di'lorp'ayau me'tc!i tt'lei the I our feet. I I shall turn my head south," I Coyote I he said. di'laudjame udji'mariemi ba'riyauant"1 basl'k' e bo'- 12 She turned her head north I old woman. I It now raining I when it was night I he put between djayima'irie gi k!a'ina gi wa'iwauna s'i'tedueie s'i'te- at I rock I at I stone mortar for pounding acorns. I "Leak, I leak, dueie muruldiemauna' k'uyaugu s.i'tedueie dju1ewe'yu- 14 lying place! I Do not I leak, I Mountain Quail Woman mariemi k' muru'ldiemauna t' i'waue aite me'tc !i gi her I lying place I" I he said to it I the I Coyote I to bare'k!u t 'e aigi me'tc!i k"' muru'ldiemauna djibi'le 16 rain. I It did so to it I to the I Coyote I his I lying place, I much water was streaming aite ha'na k' uya'ugu s'i'teduei'e it t' au bas!'k' iea the I water. I "Do not I leak!" I In middle I when it was night s'utmsiwadjue aigi udji'mariemi t' uj'e s.a'ms.indie ai 18 he caused her to fall asleep I to her I old woman. I She did so, I now she slept I she ies Expresses astonishment: "What ?" iee6By some strange idiom, perhaps for euphemistic reasons, k' up!ante! "I would not" really means "I wish there might be." 1910] ill. 112 University of California Publications in Am. Arch. and Ethn. [Vol. 9 udji'mariemi p"e'gaeayauna o' mi'ts !s amaul67 we yam- old woman I snoring. I "O, I being dead I I I shall, pray, dispute I" 2 tc!igareya'una dji't!itebale ai me'te!i 'e"bat!altc !imae He arose from his seat on ground I he I Coyote. I He pulled apart to her k !a' dji'nk' iea' ya'up !ayauant' basl'k ie gi wi'ma11emauna her loins I now copulating with her I when it was night I to I mother-in-law, 4 dje'djadibilyauandi k' u mi'lapeiyau udji'mariemi now pushing her about all over, I not I she waking up I old woman. hanea'ibabindjayauna badud's.amae me'tc !i ya'up !aba- It being nearly quite daylight I he hastened off home from there I Coyote I having finished copulating. 6 yauna t'o'e aigi wa'rak!i wi'k'u'lbaidiyauwa baddlane Se was like I to it I frog l her fat having been all taken from her. I He ran and arrived home ai me'tc!i gi dja'uhauna k' wak!a'lp!ayaumadu ba- he I Coyote I at I east I his I wife place. I Now she ran off home after him 8 -i't' us.andie ai ma'riemi bai'd'yauant"' bai'dueanei wak !al- she I woman I now running back east after him, I she arrived home running after him. I "Husbandl p!ayauyi' k'uya'ugu wa'iemaitc' a'iwana yo'haie djul- Do not I you call me I mother-in-lawl" I She was pregnant I Mountain Quail Woman. 10 ewe'yumariemi be'hadaenu ya'ramp' aup !amae dju ma!unal18 "So that is why you were I tell (me) to camp out with (you) I the your I intending to be t'uWyau eaigidje delelats!gi'le gi da'tet'iwi' dju'lweyu- doing I in that way. I She threw them into water I to I children I Mountain Quail Woman 12 ma'riemi' k' u O'bileayau me'tc!i k"' da'tet' iwi' not I following them I Coyote I his I children. COYOTE AND His MOTHER-IN-LAW. Crow said, "I shall hunt deer." The people camped out to hunt, all the women camped out. They went out till they settled down to camp at Luwa'iha;1e9 the men were out hunting deer. Coyote was married to Mountain-Quail Woman, a young woman. Coyote said, "I do not want to have you camping out with me. It shall be my mother-in-law who will camp out with me. You stay home!" said Coyote. "I do not wish to camp out with my 167 mi'ts. !s.amau is used as an oath; see also p. 150, 1. 1. 1i8 Very probably misheard for mau6nu "your intending to be"; mauna is no female form. 169 An Indian village on Old Cow creek about twenty-five miles east of Millville. Sapir: Yana Texts. son-in-law, " said old Mountain-Quail Woman. "All the old women have gone camping out. Go camping out! Go camping out! Camp out with him! " said the young woman to her mother. The people did so, camping out to hunt deer. The old woman started to camp out, to camp out with Coyote, while Coyote's wife stayed right at home. The women built camping-out houses, built at Luwa'iha with ma'du grass, with dead bark of pine trees, and with bark of bottom oak; they laid ma'du grass on thick on their houses. Also Mountain-Quail Woman built a house for Coyote. The Crow people hunted deer together with the Blue Flies. The Buzzard people were there in great numbers, and others hanging around. Now they hunted deer and many deer were killed. They packed them home to the camping-out houses. The Blue Flies, Crows, and Buzzards did not really hunt deer, they looked for deer carcasses. They found a deer that was long dead. Crow said to Blue Fly, "I have found a deer carcass." "It is I who came upon it first," said Blue Fly. "I found the deer carcass. I saw the deer," said Crow. He disputed with Blue Fly. "It is I who came upon it first," (said Blue Fly). "Look at what I have shot on it!" He had thrown his excrement way ahead of him. Crow said no more, for he was beaten. Blue Fly carried off home the deer carcass that had been found by Crow. When it was dark every one came back from hunting deer to his camping-out house, and it was about to rain during the night. The old woman, Mountain-Quail Woman, had a big vulva. Coy- ote had his bed on the east, over there on the east side of the house, while the old woman lay across from him on the west. It rained during the night, the water came pouring down on where Coyote was sleeping. "O mother-in-law! I am nearly dead frozen," said Coyote. "He!" said the woman, "I put lots of straw over your place of sleeping, son-in-law! Why should it leak?" (Coyote had said to himself,) "I wish that her part of the house should not leak!" "Your place of sleeping does not leak," (said Coyote). "I should like that we sleep together with heads and bodies averted from each other, mother-in-law!'17O 170 Avowedly for reasons of modesty. 1910] 113 114 University of California Publications in Am. Arch. and Ethn. [Vol. 9 "Turn your head away to .the south, turn your head away to the south!" (she said). "I am nearly frozen to death," said Coyote. "I never heard of son-in-law and mother-in-law sleeping together with heads and bodies averted from each other. People never have that happen to them," said the old woman. The young woman did not carry about a vulva; (the old woman) carried all of it about and Coyote had seen the vulva. "You will put a rock acorn-mortar between our feet and I shall turn my head to the south," said Coyote. The old woman turned her head to the north, while it kept on raining during the night. He put a rock, a rock acorn-mortar, between them. "Leak, leak! sleeping place! Do not leak! Mountain Quail Woman's sleeping place!" said Coyote to the rain. It did so to Coyote's sleeping place; there was much water all over it. "Do not leak (on her bed) !" In the middle of the night he caused the old woman to fall asleep. She did so. Now the old woman was sleeping, snoring. " 0, away with mere talk! Shall I go on arguing about it?" Coyote got up from his bed on the ground and spread apart her loins. Now he copulated all night with his mother-in-law, pushing her about. The old woman did not wake up. When it was nearly daylight Coyote ran off home, having finished copulating. She was like a frog, for all her fat had been taken away from her. Coyote arrived home, running east to his wife. The (old) woman ran home after him. She ran ran back east after him and arrived home. "Husband! Do not call me mother-in-law!" (she said to Coyote). Mountain-Quail Woman was pregnant. "So that is why you told me to go out camping with yourself! You intended to act in that way!" Mountain Quail Woman threw the children into the water but Coyote did not follow his children.'71 171 An implied reference to the preceding story (no. vii). 1910] Sapir: Yana Texts. 115 IX. THE ROLLING SKULL. anet' aitc ya'na kt ya'yauna gi eu'ntct unaha They were many I the I people I their I dwelling I at I U'ntet unaha. y'ohaip' auil172 aits ' itc!i'nna wayupt a'ueq172 wayue ai 2 His wife was pregnant for him I the I Wildcat, I his wife bore him child. I She gave birth to child I she rna'riemi k'u ba/iruyau aits 'itc!i'nna milmaripta'u- woman, I not I going to hunt deer I the I Wildcat I his wife having child for him. yauwae'72 titc!ienna ttitei wi' duha'enik'l73 k' fi'gand 4 Wildcat I he said, I "Let us go to get pine-nuts, l not is more aits' milmayau aits' wi'duya'u k!unu ts.!upe a'idju the I working I the I going to get pine-nuts. I And l make it good I the your da't" i 6 child." ' a'nhaueandie gi dja'uhauna k' ditt' itc' gu t' 6'net' e Now they went east I to I east I their I child together with. I They were many aigidja wu'na djat' !'waldinet' m&'wauyau aits' wi' ha'- 8 there I pine-nuts, I trees were loaded down towards ground. I "I shall climb up for them I here, I let us get pine-nuts." enik' wo' ma'risri t'ej ma'tedjandie 'itc!i'np!a174 "Yes," I woman I she said. I He climbed up tree I little Wildcat. lu'irundie gi wuPna tct at k!a'lla nAtrundie gi wu'na 10 Now he threw them down one after another I to I pine-nuts, I pine cones, I now he broke off and threw down I to I pine-nuts. do'waldie aik' b6'naeamauna tctott!ale ai ma'riemi She laid him flat on ground in his cradle I her I boy, I she pounded cones to shake out nuts I she I woman gi ei'rik!u no'ruyaun ai 'itc!i'np!a gi wu'na ga- 12 at I underneath, I breaking them down I he I little Wildcat I to I pine-nuts. I He shouted down to her from above wa'udueu'ldie kti wak!a1lp!ayauna yawas'l' ma'riemi his I wife, I "Are they big nuts I" I Woman t' tei ' alhae nVbaru'e matriemi t'i ei ya'was- 'u'ldja- 14 she said, I "Yesl I break them all down l" I Woman I she said, I "They are big nuts." I He threw them down rue gi 'u'na 'tfi+ ' u'ldjarut'imaie t u'+ wo' ma'- at I pine-nuts. I "There I" I He threw them down again. I "There!" I "Yes!" I woman 172 These forms are passives. Their literal meaning is: "he was been- pregnant-for, he was borne-child-to, being-had-child-for. " 173 Wit- "to get pine-nuts" is related, though somewhat irregularly, to wu- "pine-nut" as is bai- "to hunt deer" to ba- "deer." 174 Names of small animals are apt to be made diminutive in form even when no reference is necessarily had to young ones; cf. k!a'ntc!aup!a for k !a'ltc!auna " lizard " (p. 81, 1. 13). 116 University of California Publications in Am. Arch. and Ethn. [Vol. 9 riemi t I'ei k' dju'gutc! aits ' itc!i'np!a t' 'waunet' she said. I (In) his I heart I the I little Wildcat I he said to her 2 gawa'uduculdiyauna hehe'e atc' I'k!u k' maus t' Wtyau shouting down to her from above, I "Hehee I I What perchance is I its I being about to be I doing dji sa'myauenits t na ma'llap !ae kt u gatedj&'p !ayau the I my sleeping I that it is I be bad?" I not I answering 4 ai ma'riemi 'iu+ n6'ritt p' ae no'ridjame no'rihaue she I woman. I "Therel" I He broke off and threw down south, I he broke off and threw down north, I he broke off and threw down east, no ridjie ha' da'iwauhandj basl'kt i dji s a'ms iyau ha' - he broke off and threw down west. I "I dreamt I when it was night I the (my) I sleep- ing, I I dreamt 6 da'iwauhandj dji nul'rup !ayaunidja u'ldjaruha'n dji'75 the I my dismembering myself and throwing myself down. I I threw down I the di'nenidja 'u'ldjaruhan dji175 iwi'lmidinna176 ' u'ldjaru- my shoulder, I I threw down I the (my) I other shoulder, I I threw down 8 handj dji k !a' dji'nna u'ldjaruhandj dji iwilmik !at - the (my) I thigh, I I threw down I the (my) I other thigh." dji'nna ktu mini'nlilyau ai ma'riemi kt tcott!allyauna Not I looking back I she I woman I her I pounding out nuts, 10 dt'yaun aits' bo naeamauna ha' da'iwauhandj dji dje'- lying flat in his cradle I the I boy. I "I dreamt I the (my) I shooting down djariyau dji ma'k!i ha' da'iwauhandj bahatedi'bilgue the (my) I backbone. X I dreamt I to run all over with nothing but 12 aidji ptu't!uk!u ha! da'iwauhandja mini'nhaunet' aite the (my) I skull. I I dreamt about it." I She looked east I the ma'riemi gi tc!a'laeimadu' djiewu'ldie aite wa'tduwi woman I at I digger-pine place. I It was dripping down I the I blood 14 gi tc!alaci djo'pedae k' ba'lla ma'riemi mini nuwau- at I digger-pine. I She put her hand over her mouth'" I her I mouth I woman I looking at it yau gi wa'tduwi waeyu'e ai ma'riemi badui's.ae ma'- at I blood. I She was afraid I she I woman, I she ran off home I woman. 16 riemi ba'ndidibilhategue gi i't' dja pt u't!uk!uhategu It bounded about nothing but I at I on top I nothing but skull. ba'idie ai ma'riemi kt da'tti ge'nieaie ai ma'riemi She ran leaving it behind I she I woman I her I child, I she forgot it I she I woman 18 kt da/tt i badfi'ane wo'wi ate' i'mak!u k' maus' t' fi'- her I child, I she arrived running home I house. I "What perchance is I his I going to be I doing 7 175 t u'ldjaruhandj dji. 176 iwilmi- means literally "on one side, half." 177 As sign of frightened amazement. 1910] Sapir: Yana Texts. yau nui'rup!as' ba'ndihatedibilgus' k' p'u't!uk!u gi He throws his own members down, I nothing but bounds about I his I skull I at iftt tc' djieu'ldis. aitc wa'tedu178 gi te!a'lael waeyi'- 2 above. I It drips down I the I blood I at I digger-pine. I I am afraid," sintc' matriemi t' V'ei at' ya'iia t' 11'Ei ' adja'hacnik woman I she said. I "Indeed!" I people I they said. I "Let us run awayl dibalauk !o`waenik' t' u'e aits' ya'na 'adja'andinet' 'adja'- 4 He might cause us all to die." I They did so I the I people. I Now they ran off to save themselves. I Now running south to save themselves t' p' ayauant" ya'wulmirie gi wama/rawi dje'djalelak !ie they went as far as and entered I at I Wamg'rawi. I They put as door s ibu'mk !aina gi ba'eliwa banei'rame aits- ya'na 'a- 6 sandstone rock I at I smoke-hole. I They filled house I the I people, I children, ma'its !its!gi p!u'diwi 'i's-iwi 'itc!i'np!a t' l'e 'i' k u women, I men. I Little Wildcat I he said, I "There I" I not gatedj&'p!ayau ma!riemi baWndidueu'ldie 'itc!i'np!a k' 8 answering I woman. I He bounded down again I little Wildcat I his p' u't!uk!u bandiduwa'ldie gi bi'wi bamitc!i'edjae k' u skull, I he bounded down to ground I at I earth, I he lay there quietly: I not de'waiyau aik' wak!a'lp!ayauna bandidibi'landie p'ut!u- 10 seeing I his I wife. I Now he bounded about I nothing but skull. k Suhattegu de'waie k' dATt'i dje'djagile k' daltt i He saw it I his child, I he took it in his mouth I his child. a'm179 'Ttc!i'np!a tT'ei k' wak!a'lp!ayauna ba'ndidum' - 12 "Am!" I little Wildcat I he said I (to) his I wife. I He bounded home west, djie ba'ndidueane aik' wa/wi k' u' aite ya' baindi- he arrived home bounding I his I house. I Not were I the I people. I He bounded about dibile gi wa'wibanauma k' u' aite ya' a'm biri'mas' 14 to I every house. I Not were I the I people. I "Am! I Where will be aidji t' i'miriwa na adja'ei diwais it!'Owoema 6'maidi- the I that you do thereto I that (you) are I run away II I shall find you." I Now he tracked them all around bi1andi Wk' ba'ndidibilyauna de'waie gi la'lla ya!tt pt a- 16 his I bounding about. I He found them I to I feet I they moving south. yauk' iea a'm diwais'it !o'woema bandi'tt p' ayauant' lu'ik !au- "Am! I I shall find you." I Now bounding south I he cut them down one after another waldie gi ei'na k' batedju'leiwi lu'ik !auwaldie gi 18 at I trees I their I bottom oaks, I he cut them down one after another I at ma'ltc'i ba'ndianei k!a'ina wopetctu'nt!alts !ie gi k!a'ina bushes. I He bounded on to them I rocks, I he burst them to splinters I to I rocks. 178 = wa'tEduw. 179 Threatening, as though to say, " I'll fix you. " 117 118 University of California Publications in Am. Arch. and Ethn. [Vol. 9 ba'ndit' p' ae gi p' u'siuaina aik' bam' djaya'una p' u't !u- He bounded south to I Pt u'lsuaina I his I coming rolling I person's skull. 2 k !umya' t' "O'net"e la'umauna djuk !a'lla ti m' djanet' e He did like I being strong I wind, I he came doing so. ba'ndilorpV ae gi 'o'djinimauna 0' maiyau gi ya!na He bounded south up hill I at I t O'djinimauna I tracking them I at I people 4 k' lalk' iea ba'ndieanandie wam&'rawi gaiewu'lp !ae their I feet. I He now arrived bounding I WamaWrawi. I It was heard inside ya'na k' gayt'yauna k'immulwitdjae maus i ti'wulyauna people their I talking. I "Do you (pl.) let me enter! I I shall be I going inside," 6 t' l's aitc p' u't!uk!umya djeha'irieae k' uyaugu k' i'm- he said a the I person's skull. I "Keep still! I Do not I let him enter I" mulei ti'e aitc ya'na k' u k' i'mmulei kt immulwi'djae they said I the I people. I Not he was I be let in. I "Do you (pl.) let me enter!" 8 k' uyaugu ki'mmulwieie yaitc !ha'iguwieie t' haeA'l80 t' l' "Do not I you (pl.) let him enter! I do you (pl.) keep quiet!" I "Yes!" I now he said andie kt dju'gutc !i gi ira'mi dji k' uya'uwidj his I heart I at 1 outside, I "the I your (pl.) not me 10 k' immulwl'dja ba'nt5'djame'ls p' au' dja'mmatc !umauna ba- your (pl.) letting me enter." I He bounded north I being at considerable distance north. I Now he hastened back from north dt'gamandie p' ut!uk!u'my& gi bi'wi laWumaup!annaina person's skull I at I earth I being very strong, 12 lu'ik !aubadibile ma'ltc' i lu'ik !aubadibile i'na maue bo' - he cut them all to pieces one after another I bushes, I he cut them all to pieces one after another I trees, I he was about to be I bursting into house. malwu'lyauna la'ueal82 ba'ndihaue dja'uhauna ba'ndi- It was too strong for him. I He bounded east I east, I he bounded back from east, 14 durk' ie maue bo' malwa'ldjiyau gi ei'gunna dj!'dinnaels3 he was about to be j bursting in going west I at I sweat-house. I It shook aits- eI'gunna laut ma'lwule ba'ndit' p' ae ba'nditt wadjue the I sweat-house, I it was too strong for him to break in. I He bounded south, I he came bounding back from south, 16 maue botma'lwalwadjuyauna la'uea ya na gaiewu'lp!a- he was about to be I bursting in from south. I It was too strong for him. I People I being heard talking inside yauna gi cI'gunna ba'ndim' djie gi dja'umt dji ban- at I sweat-house, I he bounded west I to I west, I he came bounding back from west. 18 dido'djue if onett e aigits- haga k' la!uyauna la'uea He did like I to the I flint arrow-head I its I being strong. I It was too strong for him. 'so Threatening. 181 Regularly contracted from ba'ndit djamE. 182 Lit., "he had (or made) it strong." 183= dji'dinniE (a). 1910] Sapir: Yana Texts. 119 bamitc!i'tedjae ba'ei hehe'e p' u't!uk!umya t' jlei gima- He lay still to rest, I he lay there. I "Hehele I" I person's skull I he said, I "you have been sensible, wa'raenuma ytt'na bandiba'le gi i't' dja maue bo' - 2 people!" I He bounded up I at I above, I he was about to be I bursting down into house malwa'ldiyauna gi it' dja dje'djalelak!iyauna bandidu- at I above I door. I He came bounding down from above, eu'ldie laduea gi itt dja bandibalt' imaie maus'i "'ni- 4 it was too strong for him I at I above. I He bounded up again. I "I shall be I trying it again, enawaigadaya'una botmalwaT'fdamaisit! oea ttfil'e ba'ndit- perhaps I shall burst down into house." I He did so, I he bounded up into air djae gi i'tt dja ba'ndidueuldie bandip' a'dadubale da 6 at I above. I He bounded back down from above, I he bounced back up again I that p' unt !uk !umyA bo' ma'lwulbindjae gi md't !adjuwa p !ut !a'- person's skull. I He nearly burst into house I at I sweat-house, I it was already thin andinet' s ibu'mk !aina ya'ieyue ai iwfi'lu he' t' as'i- 8 sandstone rock. I They were afraid I they I inside. I "Hehl I It looks as though we nik' maus, dibala'uyauna t'a'mp!as' maus' bo'nma'- shall be I all dying, I it seems that he is I about to be I bursting into house," wulyauna ya'na t'ITei ba'ndiduridjame aits- 'itc!i'np!a lo people I they said. I He bounded back down hill north I the I little Wildcat gi bi'wi ba'yauantf ate' I'mah. aidji mauenite' bo' - at I earth I now lying. I "What is I the I my being about to be I bursting in for, malwu'lmaiyauna laueaya'uandindja gi eI'gunna 12 it being now too strong for me I at I sweat-house I" ba'ndits;djame badl'p!ite gi iwa'launa badfi'eanmae He bounded back north, I he rushed back as far as I to I Old Cow creek I he ar- rived rushing back there wa'wiha birihana' dji niml'riwa ba'nts'djamel bak!a'u- 14 former house. I "Where, now, is I the (my) I going thereto I" I He bounded north, I he met them maip !ae gi y&'na o'medjie gi y&'na ba' dja'mandie at I people, I he killed them I to I people. I Now he hastened north, ba'ridjame gi djit' p' amanuwitc' U154 o'medjie gi vA'na 16 he hastened north down hill I at I Djitt pt ama'uwitct u. I He killed them I to I people ha'djanmauna bala:udjame gat'banaumam' djanet' iwa gite' being ten. I He rushed up hill north, I he was heard coming by everybody I by the ya/na k' ba/m' djayanna 'i'ndayau gi djuk!alla' k' 18 people I his I coming rushing I making I to I wind I his ba'm' djayauna bap!inemae gi k!a's ip!u coming rushing. I He rushed as far as there I at I K lIl'sip lu. 184 = Flowing-south-salt. 120 University of California Publications in Am. Arch. and Ethn. [Vol. 9 niga'me aite me'tc!i gi i'da'lmadu185 6'wininef He came from north Ithe I Coyote I at I It da'lmadu. I He had on elk-skin belt 2 aits' me'tc!i dett ilae gi wawi'ldjuwami wd'k!irie ai the I Coyote, I he carried quiver I at I otter-skin quiver. I He stood still I he me'tc!i djik!uwa'ldie be'hara p ut!uk!umy&' me'tc!i Coyote, I he listened. I "That must be I person's skull," I Coyote 4 tf'Tei niga'mandie mausi nik!a'umaip!ayauna t'lIe aite he said. I Now he was coming from north. I "I shall be I meeting him," I he said I the me'tc!i kt dju'gutc!i k'u'dama'is'indj amedji'el go'- Coyote (in) his I heart. I "Perchance I shall not I be killed. I hear about him 6 sindj omedjiya'u gi ya' bariwadjuindie p'ut!uk!umya' killing f to I people." I Now he ran down hill from south I person's skull, me'tc!i niga'mk' ainae me'tc!i wa!k!dibile g9i86 eajigidjeee Coyote I he similarly came from north. I Coyote I he stood I at I at that (place) 8 djewint' a'urik !u he' atc'Th aidji t' i'nidja 'e t' ufpelaue Dj6wintt a'urik lu. I "Hehl I What is I the I my doingI" I He unloosened it kt' 'wianei wewalmie k' 1 wawi'ldjuwami we walmie his I belt, I he hid it away in brush I his I otter-skin quiver, I he hid it away in brush lo k' k!a" di bawa'djunet' ai p' u't!uk!umya k!a'neai- his I net cap. I He rushed from south I he I person's skull I approaching nearer. mauna me'tc !i t' l'ei dima'neaigu udjie'mans'ugina' Coyote I he said, I "Would that there might be I old pack-basket! 12 dima'neaigu udjl'malamiyauna dima'neaigu dji djuwa'- Would that there might be Iold shredded-bark apron! I Would that there might be I the (my) I woman's skirt yauna mallap!ama'una t' fie mitc!kWi`e ai mala'miyauna being bad!" I He did so, I there came to him I it I shredded-bark apron, 14 ai udjI'emans'ugi ai djuwd'yauna dim&'neaigu tc'al- it I old pack-basket, I it Iwoman's skirt. I "Would that there might be I pitch! eana' batc inn' iftc!alea k' t!t'leaina gi tc!a'lea al- white clay!" I He smeared pitch on himself I his I head I to I pitch, I he put it thick on his face. 16 eafilaute uip !ae mini'nuwagaldamgue k' t' u'na gi tc !a- He just managed to look out through I his I eyes I at I pitch. lea ba'ndiwadju'ndie p' u't !uk !umy& mip' andjana' me'tc !i Now he came bounding from south I person's skull. I "I would cry, is it not ?"1s7 1 Coyote 18 t' i'ei e'waleandie me'tc !i gi udji'emans'ugi t' iie ai he said. I Now he carried it on his back I Coyote I to I old pack-basket. I He did so I he 1sa =Bone-place. is6 This word would seem to be better omitted. 187 " I Now I 'm going to cry. " Sapir: Yana Texts. mettc!i niga'mei p' u't!uk!umya k!a'neaiwadjumauna e-+ Coyote, I he came from north. I Person's skull I (is) approaching nearer from south, I "E4+ e+ e+ e+ e+ e+ djfi'maip !ae ai me'tc !i p' ut !u- 2 e+ e+ e+ e+ e+ I" I He walked along leaning on stick I he I Coyote, I Person's skull k !u'mya bamite !i'tedjaea go'yau gi mima'una 'a'k !die619 he lay still I hearing I to I weeping one. I He came upon him ai me'tc!i gi p' u't!uk!umy& mini'nwauei me'tc!i gi 4 he I Coyote I to I person's skull, I he looked at him I Coyote I at p' ut!uk!umya me'tc!i gael'ei go'sindj dju mallap!a- person's skull. I Coyote I he cried, I "I hear I the (your) I your being bad ya'uenu gi dja'urp' a ate' I'mat' aidju t' i'maienum 6 at I south. I What is I the (your) I your doing therefore aige p' u't!uk!umyai gaya'ei ha' da'iwauhante' t' l'waue in that way I" I Person's skull I he spoke, I "I was dreaming," I he said to him gi me'tc!i dji muimarip' a'uyauwa ha' da'iwauhandj dji 8 to I Coyote, I "the (my) I being had-child-for I I dreamt I the (my) nui'rip !ayau ha' da'iwauhantc' ba'ndihatedibi'lguyau dji dismembering (my)self down. I I dreamt I bounding about as nothing but I the (my) p' u't!uk!u gaya'wauyauna gi p' u't!uk!umya galea'yauna 10 skull." I Talking to him I to I person's skull, I crying, hehe'e k' fp' a'nte' ma'rieSme dila'uyauenum aidju t' f'- "Hehele I I I would not be I I bake you down in ground, I your dying I the (your) I your doing yauenum a'igidje dju baWndihatedibi'lguyau dju p' u't !u- 12 in that way I the your I bounding about nothing but I the your I skull. k !u de'waihantc ya' eaigidje t' ft'mau a'ik' ienu ha' - I saw I person I in that way I doing I to you I dreaming da'iwaumau k !unihantc' ya't' p' auwa'djue gaya'wauyau 14 and I was I cause him to be person again," I talking to him gi p'u't!uk!umy& ba'yauna tc'i'ltc'uimau gi p'u't!uk!um- to I person's skull. I Lying there I being big-eyed I to I person's skull ya wariha'teguk' i k' te' u'na we'marihantc' 'i'inda- 16 he sat being nothing but his I his I eyes. I "I put wood and rocks in hole in ground, I I made hantc' muk!ulI' eiwa'ihantc' gi eq"t djik!ue a'itc round hole, I I brought wood I to j wood." I He listened to him I the ' itc!i'nna t' ltyauk' i gi meltc!i k!u'nihantc' yui'maree 18 Wildcat, I he speaking, I to I Coyote. I "And I was I make fire in pit 188 Imitation of sobbing. 189Note fem. stemr 'a-, for Coyote now speaks and is spoken of as a woman. 1910] 121 122 University of California Publications in Am. Arch. and Ethn. [Vol. 9 gi muk!ula' gi ea'u' dotteaihantc' gi eji ya'm'dja- at I round hole I to I fire, I I put much in fire I to I wood I burning along 2 yau k !u'nihantc' beeai gi k !aTi tc' i'lmau k Mai' k Muni and I was I put them into fire I to I rocks I being big I rocks I and ma'lapx aitc k!atit k!unihantc' ' i'nduhantc'90 gi they were glowing hot I the I rocks, I and I was I I went to look for it I to 4 tc!a'lea aho'tc!ale t' uis-dibi'lhantc' bamsiwi'tc!ale uj'+ pitch I soft pitch. I I mixed it with it I old red pitch. I Now! du'llaidjilhantc' a'igitc dju p'u't!uk!u dumhali'lihant&' I smeared much pitch around I here I the your I skull, I I smeared it all over smoothly 6 gi tc!ale u' k!u'nihantc' du'mdjamarie gi muk!ula' to I pitch. I Now! I And I was I put skull down in pit I at I round hole," tTlwaue aigi 'itc!i'nna s + t't h ai tc! ale y&atec i- he spoke to him I to him I Wildcat. I "'S+!' I it said I it I pitch I spluttering as it blazed. 8 djaeayau t' 'k!adaea'tc' p' u't!uk!umy& t' j'ei be'k!dindihantc' "Do so to me, if you please I" I person's skull I he said. I "Now I placed them on top 10 gi ma'lamemak!ai tcti'lmau tc' k!ai 'u' k!uni s + to I glowing-hot rocks I being big I the I rocks. I Now! I And I 'S' +' tf'Tyau ai tc!a'le matc!u'nt!antc!ex k' y&Tp'p aueayau saying I it I pitch I it stretched out f its I becoming person again. 12 k!uni 'fi' wd'k!dulau'andex k' ytt'fp'aueayauant"l dj!'- And, I now! I he arose again out of fire I his I having become person again." I It shook all over dinnidibilea k'u e'k'u'ldibilbadummaie ai 'itc!inna Not he was I move about any more I he I Wildcat 14 dila'uyauandi mau ba' ma'lbalyauna aha' hehe'+ metc !i being now dead I having been about to be I burst up out (of rocks). I "Aha' I heh' 1" I Coyote f' !'Ei k' us inu dje'rue a'inidja k' f'maenindj djiri'e he said, I "you are not I win over I me! I I have never been I be beaten 16 gi p' a'dibanauma djiduwa'umae di't' illa mannni 'u'ldja- at I every place." I He seized them back there I quiver I bow. I He threw it away s ae aik' e'mans'ugiha 'u'ldjas.ae malaTmiyauna mete- his I former pack-basket, I he threw it away I shredded-bark apron, I he cast them all away. 18 djabas.ae 0'winit' p' aue wi'tp' ulyauna k' ui'si dji dji'- He put on his belt I tying his hair up into top-knot. I "Not will be I the (my) I being one who is beaten." rus'I'ed ni'tptandie me'tc!i nileo"rptae nigi'llaue ni'tptae Now he went south I Coyote, I he went up hill south, I he went up to top of mountain. I He went south, 190ti'ndu16(i) would be better after k!utnihantct. Sapir: Yana Texts. niwa'ldimiric gi djit' p' ama'uwitc' u ni't p' ayauant' ni- he went down as far as I to I Djitt pt ama'uwitct u. I Now going south I he arrived as far as ea!nmirie ai wama rawi 'ane aitc ya'na gi ei'gunna 2 it I Wam&'rawi. I They were many I the I people I at I sweat-house. yadura'meie me'tc !i t' l'ei gawa'uwulyauna omedjis'i'ndja "All go out again I" I Coyote I he said I shouting to them inside. I "I have killed him gi p'u't!uk!umya omedji'masindja gi djewint'a'urik!u 4 to I person's skull, I I have killed him there I at I Djgwintt alurik lu." t'f i'e aitc ya'na ya'duramyauant' i ya'doyauna ya'dur- They did so I the I people I now all going out again, I moving back east, I moving back south, p ayauna ya'dum'djiyauna ya't'djamyauna ya'bat's'an- 6 moving back west, I moving back north. I Now they all went off home. dinet' i' THE ROLLING SKULL.19' Many were the people dwelling at U'ntctunaha. 12 Wildcat's wife was pregnant and he had a child born to him. The woman gave birth to a child; Wildcat did not go to hunt deer, for his wife had a child.'98 Wildcat said, "Let us go to get pine nuts. We can do no other work now than to go to get pine nuts. And dress up your child!" Now they went to the east together with their child. There were many pine nuts there, the trees were loaded down with them. "I shall climb up for them here. Let us get pine nuts." "Yes," said the woman. Wildcat climbed up the tree. He threw the pine nuts down one after another, broke off the pine-cones and threw them down. The woman had put her baby in its cradle down on the ground, and pounded the nuts out of the cones as Wildcat broke them off and threw them down below. He shouted down to his wife, "Are they big nuts?" The 191 This myth is practically identical with Curtin's "Hitchinna" (op. cit., pp. 325-35); Hitchinna, "wildcat," corresponds to fitc!i'nna, Metsi, "coyote," is mets. !i, Putokya, "skull people," is p u't !u!uyd. Cf. also Dixon, op. cit., pp. 97-8, and no. xxiii of this paper. 192An Indian village located on a plain between the upper courses of Old Cow creek and Clover creek, at a distance of about fifteen miles south of Round Mountain. There was said to be an abundance of flint in the neighborhood. 193 See note 101. 1910] 123 124 University of California Publications in Am. Arch. and Ethn. [Vol. 9 woman said, "Yes. Throw them all down," said the woman; "they are big nuts." He threw the pine nuts down, and said, "lHiu!" He threw some more down, saying, "H1!" "Yes," said the woman. Wildcat spoke to her within his heart, spoke down to her, "lHehe'e! I wonder what's going to happen, for my sleep is bad." The woman did not answer. "HRu!" He threw pine nuts down to the south, he threw them to the north, he threw them to the east, he threw them to the west. "Last night I dreamt in my sleep. I dreamt that I was throwing myself down. I threw down my shoulder, I threw down my other shoulder, I threw down my thigh, I threw down my other thigh. " The woman did not turn back to look, as she pounded the nuts out of the cones; the baby was lying in its cradle on the ground. "I dreamt that I hurled down my backbone. I dreamt that I was rolling all over with nothing but my skull. I dreamt. " The woman looked east to the digger pine. Blood was dripping down from the pine tree. The woman put her hand over her mouth, as she looked at the blood. The woman was afraid, and ran off home. He bounded about up in the tree, being nothing but a skull. The woman left her child behind her, forgot her child. She arrived, running, at the house. "I don't know what he is going to do. He has thrown his own members down, and bounds about up in the tree with nothing but his skull. Blood is drip- ping down from the digger pine. I am afraid," said the woman. "Indeed!" said the people. "Let us run off to save our- selves. He might cause us all to die." The people did so, and started off to run for safety, running off to the south. They all went into the sweathouse at Wama'rawi,194 and put a sandstone rock on the roof to keep others out. The people filled the house, children, women, and men. Wildcat was saying, "ilu !" but the woman did not answer him. Wildcat's skull came bounding down, bounded down to the ground. He lay quietly there for a short while, not seeing his wife. Then he bounded around, noth- ing but a skull. He saw his child and swallowed it. "Am!" said Wildcat to his wife. He bounded back home to the west, he bounded back and arrived at his house. There were no people 194 See note 111. Sapir: Yana Texts. there. He bounded about to every house. There were no people. "Am! Where is it that you have all gone to, running away to save yourselves? I'll find you!" He followed all their tracks, as he bounded about. He found their tracks which they had made in moving to the south. "Am! I shall find you," said he, as he bounded off to the south. He cut bottom-oaks down one after another, he cut the brush down. He bounded on to the rocks, and burst them to pieces. He bounded south to P'u'ls.ueai- na,'95 rolling along to the west, a human skull. He was like a strong wind, thus he was as he went along.196 He bounded up hill to the south to 'O'djinimauna,'97 following the people's tracks. He bounded on until he arrived at Wama'- rawi. "Let me in, you people, I want to enter," said the human skull. "Don't say anything," (they whispered to one another). "Don't let him in," said the people. He was not allowed to enter. "Let me enter, you people!" "Don't you let him get in! Be quiet!" "Yes!" he now said outside within his heart. "You people won't let me in, won't you?" He bounded back a little way to the north, and came back swiftly, a human skull, on the ground from the north. He was very strong, and cut up all the bushes everywhere, cut up all the trees. He was going to burst into the house, but he could not, for it was too strong. He bounded off to the east. He came bounding back from the east, intended to burst west into the house. The sweat-house shook, but it was too strong for him to break in. He bounded off to the south. He came bounding back from the south, intended to burst into the house from the south side, but it was too strong for him. The people were heard talking inside the sweat-house. He bound- ed off to the west. He bounded back from the west, acted like a flint arrow-head, so strong was he, but he could not break into the house. He lay quiet a while, in order to rest. There he lay. "Hehe'e!" said the human skull. "You people were very sensi- ble." He bounded up into the air, intended to burst into 195An Indian village on the present "Tamarack Road," near BaPnExa. See note 107. PI uPis.uaina means "red clay." 196 Sam Bat' wi said that when the older Indians first saw the trolley cars of the whites, they compared them with the wildly rushing PI u't!u7k!uyd' or Human Skull. 197 An Indian village on the upper course of Bear creek. 1910] 125 126 University of California Publications in Am. Arch. and Ethn. [Vol. 9 the house from above, through the door. He came bounding down, but could not burst through the roof, for the house was too strong for him. He bounded up again (saying to himself), "I shall try it once more. Perhaps I shall succeed in bursting through the house." He did so, bounded away up into the air. He came bounding down, but bounced back. That human skull had nearly burst into the sweat-house, for the sandstone rock was already pounded thin. The people inside were afraid. "He'! It looks as if we shall all die. It seems that he is about to burst into the house," said the people. Wildcat bounded back down hill to the north, and lay there now on the ground. " Why should I try to burst into the house'? The sweat-house is too strong for me." He bounded back to the north, rushed back as far as Old Cow creek. He arrived rushing back at what had been his house. "Whither, now, shall I go?" He bounded north and met some people. He killed the people and went on rushing to the north. He rushed down hill to the north at Djit'p'ama'uwitc'u.198 He killed ten people, and went rushing up hill to the north. He was heard coming by all the people, rushing along, acting like a wind, as he came rushing on. He rushed on as far as K !A'sip !u.'99 Coyote was coming from the north at P da'lmadu.Y0 Covote had on an elk-skin belt and carried a quiver of otter-skin. Coyote stood there, listening, listened down on the ground. " That must be the human skull," said Coyote. He was coming from the north. "I am going to meet him," said Coyote in his heart. "I do not think that I shall be killed. I hear that he is killing the people." The human skull came rushing down hill from the south; Coyote on his part was coming from the north. Coyote stood still right there at Djewint'a'urik !u.20 "Heh! What shall I do?" He took off his belt, and hid his otter-skin quiver 198 An Indian vilage on the south bank of Cedar creek, near the Bull- skin Ridge. 199 An Indian village situated on a hill a short distance south of the present Buzzard's Roost (Round Mountain). 200 A rocky spot with small creek just north of the present stage station situated about a mile and a half south of Montgomery creek. 201 An Indian village about two or three miles north of the present ham- let of Buzzard's Roost or Round Mountain. Sapir: Yana Texts. and net-cap in the brush. The human skull came r'ushing from the south, approaching nearer and nearer. Coyote said, "I wish there may be to me an old, ugly-looking pack-basket. I wish there may be to me an old, ugly-looking apron of shredded bark. I wish there may be to me an ugly-looking skirt. " It was so. The skirt, the old pack-basket, and the apron of shredded bark came to him. "I wish there may be to me pitch, white clay." He besmeared his head with pitch, put it on thick on his face; he just managed to look through his eyes, because of the pitch. The human skull came bounding from the south. "I am going to cry," said Coyote. He carried the old pack-basket on his back, thus did Coyote as he came from the north, while the human skull approached nearer and nearer from the south. "He^! he ! he !" he sobbed, "he! he'! he !" Coyote was walking along with the help of a stick. The human skull lay quiet a while, listening to the person crying. Coyote came up to the human skull. Coyote looked at the human skull and cried, "I hear that you were bad in the south. What are you acting that way for?" The rolling skull spoke, "I was dreaming," he said to Coyote. "My wife was having a child, and I dreamt that I threw my own body down. I dreamt that I was bounding about, merely a skull." Coyote spoke to the human skull, "Hehe'e ! I should like to bake you on hot rocks, because if you continue to act that way, bounding about, merely a skull, you will surely die. I have seen a person that way before, acting like you because of a bad dream, and I have caused him to be a person again," said he, speaking to the human skull, who lay there, big-eyed, consisting of nothing but his eyes. "I put wood and rocks into a hole. I made a round hole, and packed wood." Wildcat was listening to what Coyote was telling him. "And I built a fire down in the hole. I put lots of wood on the fire, so that it burned well, and I put rocks on the fire, big rocks, and when the rocks were hot, I went to look for pitch. I mixed soft pitch with old, red pitch. Hu! I be- smeared that skull of yours all around with pitch, I smeared pitch all over it, nice and smooth. HRd! And I put the skull down in the hole, " he said to Wildcat. " 'S !' said the pitch, as it splut- tered away." 1910] 127 128 University of California Publications in Am. Arch. and Ethn. [Vol. 9 "Do that to me, please," said the human skull. "I put hot rocks, big rocks, on top. Hu! And while the pitch said 'ST!' the skull stretched out until it became a person again, and hud! it arose out of the fire, having again become a person." (Wild- cat agreed to let Coyote do thus to him. When he became heated up, he attempted to burst out, but could not.) It shook all around. Wildcat no longer moved about at all, for he was dead now. He had tried to burst up out, but in vain. " Aha' ! Hehe'! " said Coyote. "You can't beat me. I was never beaten in any- thing." He took his quiver and bow out of the brush again, threw away his pack-basket, threw away his apron of shredded bark, threw them all away. He put on his belt and tied his hair up into a top-knot. "There's no such a thing as my being beaten!" Coyote now went to the south. He went up hill to the south, came to the top of the hill, and proceeded south, went until he came to Djit'p ama'uwite'u. He kept going south until he arrived at Wam&'rawi. Many were the people in the sweat- house. "Come out of the house, all of you," said Coyote, shout- ing inside to them. "I have killed the human skull. I killed him over there at Djewint'a'urik!u." The people did so, all came out of the house. They all now went off home, going back to the east, going back to the south, going back to the west, going back to the north. Sapir: Yana Texts. II. NORTHERN DIALECT (Gar'tli.)2` X. COYOTE, PINE MARTEN, AND LOON. djfi'dunet' ai mits- !. gi yuimima't' u203 dji'bi'let' He looked for gophers' roots by tapping with stick I he I Coyote I at I Yft'mimadu, I he felt about for gopher holes by tapping. dima'neaigu'net' go'wik !ape e't auyauk' i' ' e" t'fl't' 1' 2 Suddenly he was I hear them coming to him I singing. I "Heh I" I he said, I "ih I" t' 'net' mini'tdibilet' dima'naigunet' d'e'waie u' mits !1- he said. I He looked all around, I suddenly he was I see I being two ma'u ya'iea1ap !di'w V' t' l'nett u'ldjasanet' dju'k' a'eya 4 girls. I "Ihl" I he said. I He threw it away I open-work carrying basket for roots, u'1djasanet' k' wacw u'ldjasanet' aig1 ts!a'le dot'- he threw it away I his I digging stick, I he threw it away I to it I pitch, I he took off and threw it away eisa'netf gi ditelip !ama'u wai't' u mausuIp' k' i'ditp' a'u- 6 to I being-in-mourning (things). I Now I he put on his buckskin trousers, net ba' nj'nU 'I'maritpt aunet' ba' n'nU ' ik !1'watp' a'unet' dentalia I he put on his shirt, I dentalia I he put on his moccasins. ' atea'tduwiei' dji wawi'ndja wo" t' net' wa'wi- 8 "Do you proceed to go there I the my house!" I "Yes," they said. I She was pound- ing acorns tst a'inet' it ts!pt u'l mari'me1 mits !i k' wak!a'Lp!ayau Bull-frog I Woman I Coyote I his I wife. e' atc' i'mah atea'tmainu'k' apbi'mah aidji t' i'bianu'k' 10 "Ho I I What is I your going thereto for? I Who is it I that I has told you! u eai' yaw aiye' i1e'rtp' a de'ma'u u mits!I'mau Is I he I who is dwelling I that one there I on hill to south I Pine Marten. I Being two 202 The thirteen gari1Ei myths and non-mythical texts here given were obtained in July and August, 1907, a few miles to the north of the hamlet of Round Mountain (or Buzzard's Roost), Shasta county. The informant was Betty Brown (Indian name Ts!l'daimiya), since dead. There are now not more than seven or eight Indians that are able to speak the dialect. In some respects Betty was an inferior source of text material to Sam Bat' wi, as evidenced by the very small number of myths it was found possible to procure from her. Her method of narrative was peculiar in that she had a very marked tendency to omit anything, even the names of the characters involved, that was not conversation; this has necessitated the liberal use in the English translation of parentheses in which the at- tempt is made to arrive at a somewhat smoother narrative. 203 = Dark salmon-meat place. yuimi = dark meat of salmon found be- tween skin and red part. 1910] 129 130 University of California Publications in Am. Arch. and Ethn. [Vol. 9 djabi'ls' dit'i'ldima'u mini'tp aumagadawie mRts! they are hanging I black bears I pray look at them! I Coyote 2 aigits' k' &'yaugummagad mini'tp' a'ue -a eai eiye"mairi'k!U here I pray do not I look at him! I Is I he I between (two houses) mits! a,igi'ts- dja'ugi'tts- w'e'sawat' ai Mitts!l aigi Coyote I here. I Next house on west side I he has stolen them I he I Coyote I to them 4 dit' i'ldimau k ii'yaugummagadawi p' I'wulwi'e mil'ts! aik' black bears. I Pray do not I go into house I Coyote I his wa'w1 mits! a'idje p' 'wulwat' a'igidje' atduea'dawat' house, I Coyote I this. I They have gone into house I yonder, I they have arrived back home 6 ba'iel' y&'ik!un&wa't' deer having been hunted, I they have remained. k' fi'sindj de'djibae de'waisk' inig dit' i'ldimau be'k' i- 'Not I I know. I We see them I black bears, I it is we who are 8 nik p' I'wulmau 'atea'nmagadawiei'e t' ipk' i'ahawani'k' going into house. I 'Do you pray go up to there!' I he told us aidji ts 'iga'lelits- we'dualtbitdjak!uei' bat'wis atdisi' be'- the I my father." I "Perhaps they are about to bring back (meat), I it is dark al- ready. I It is I who always 10 mants' da'udatts !iei' djaudatp!ama'unidj aidje dju'iba- distribute (deer-meat), I my hired ones I those. I Every one has been carrying (deer- meat), na'umaeniwa't' apdji'bana'umaeniwa't' yRea'duateatdisi' gi- everybody has been killing (deer), I they have already arrived back home. I I am ashamed, 12 ma'isip!asindja' k'u 'mandj we'duruei' djoduna'udibil- not I ever I have any left over. I I always give food to every one, mandja' dauda'tts !imandja' waidu nigl'nauyauna' dane- I always distribute it. I Now I I shall go east to next house. I Being much 14 mau yuIea mO't !isini'k' make fire I I we shall roast it." dj!ts !u'tdjaenewa'V kufi'eniwar 'I'wule laidami'nef iwa' He used to look on while they were eating, I not he used to be I go into house. I (Bones) were thrown out of house one after another, 16 xo'sam' djanet e' laimam' dja'net' iwa' k !unum' djan4t' x6O'sae he kept swallowing (his spit). I They kept being thrown to him one after another I and he kept being I swallow gi la'lept a A'maidjagunete ' nidugitdji'net' waedja'idu- to I deer-bones. I He ceased, I he went back west to next house, I he stood on roof 18 rinet' k' wa'rt'guru'w benet' wa'uts'!i1a'its'inet 204 k' his I sweat-house. I It was he who I he cut out pieces of flesh with knife I (from) his ts.' i't!p' a TIduwu1let' k'uf'sindj we'duruei' ma'sie a'itc hams. I He went back into house. I "Not I I have any left over. I Cook I this! 204After bUnItt we should have wa'uts. !ilaits.-ite. Sapir: Yana Texts. dju'nmawee a'ik' t' ft'gutdimandja' k' O'durumaenidja' feed them I with it! I I have always done so, I never cause any to be left over. we'durusik!o hala'ik' iea djana'usinuga I" t'app!a's ya' 2 I shall have some left over I to-morrow, I you (two) shall have plenty to eat." I "Ih1 I it seems to be human. k' ft's djiwa'ie djlya'djas kiiha!nik tt ipel' tt app!a's Not it is I taste like deer-meat, I it tastes like human flesh. I We were not I told. I It seems to be mits ! a'its' ft eai gina'u ha'uyaubaeiniguiea's 'u'lma- 4 Coyote I here. I Is I he I next house on east side, I there is nothing but deer-fat I I smell it." si'ndj eye'mairi'k !u t' i'pxawanik' ga' EilCa'isinu' "Between (two houses) I we were told." I "You have no sense." agl'nauuet' hanaea'ibak' i' i'lwuleft' watisinuk' ya' 6 She went east to next house I when it was daylight. I She went into house. I "You (two) have been supposing I somebody eaiyeee' mits! a'idje' we's awat' agi dit'i'ldimau be' that one yonder. I Coyote I that, I he has stolen I to them I black bears. I It is he mits!1 a'igi"ts- be'k' inig a'idje' djuduna'umasiwa'ndj 8 Coyote I there, I they are ours I those (hides)." I "She has given me food, danemau mo'sindj ft'har aiye' t' ipp !&'haw&'me ulei'- much I I have eaten. I It is, as it turns out, I he yonder. I I told you before, I you did not listen. hanu' mae a'idj dju danemau mo'sindj o' p' fdja't- lo Eat I this I the your I being much. I I have eaten." I "Well, I I shall go and bathe, duya"u ' atgina'usini'k' e'es'iduwaldinet' dit' i'ldimau p' !'- we shall go east to next house." I She spread it out on ground I black bear. I "Do you (two) enter housel WUlWi'e t' ftmasik!u'e k' ft' dama'isiwame 1i'1e2o5 m6t!i'net' 12 I don't know what he will do, I perhaps he will not you I turn his head to look." I She roasted (food), djO'dunaunet' maewie a'idj t'ipk!uwar&'nuk' 'in' t'I'net' she gave them food. I "Do you (two) eat I this! I perchance you were told (to come here)." I "Hml" I he said, mits!i k e'nitei' u'ls-as-i m - k'utyaugu t'lel' gi- 14 "Coyote I his I divorced wife I she smells." I "Don't! I Do not I say (that)! I He might be ashamed ma'isip!ak! adji t!inisi'ndj gima!is ip!ak!u' wa'ts!xa- the I my son, I he might ashamed. I Just sit quietly! yagu'e a'mm t'fl'net' 16 Don't!" I she said. t' fa'mmas inu ba'irueI' wa'iru maus i bari'wadju- "You will try to do I to go out to hunt deer. I Now I I shall I causing it to rain." yauna' barl'net' ma't!adjul'net' djft'djanet' yababa'net' 18 It rained, I it was winter, I water rose high. I (Sweat-house) burned all up. 205 Probably heard for li'lema. 1910] 131 132 University of California Publications in Am. Arch. and Ethn. [Vol. 9 b'e'nidja ba!'+duwalsagunett ' adja'hani"k' dja'tsdjaba- "It is I." I They survived all together. I "Let us escape, I let us all go up into sky." 2 hani'k' nimma'iguyauna o walildja'uriyauna' k' uma'- "I'll go along with (you). I 0, I I'll lie on my belly in bottom (of basket)." I "You will not sinuf205a gayatri'e waliledja'urigummayauna wak!una'wul- speak right." I "I'll just lie on my belly in bottom (of basket)." I "Get inside I" 4 ini'e ' iba'k !apdj2O5b e'badjanet' k' i k !dneaiba]ya'u "Pull me up to yourself!" I She pulled them up. I Their I approaching up i't' dj e'e maus, waits !u'tdjayauna &et de'djibasinu- on top. I "0! I it will I break apart because of hole." I "Heh I I you (pl.) know, do you not? 6 gana umd/yuwaiyauw&'mega' k!uninet' waits !u'tdueuldi'- my being jealous of you (pl.)." I And it was I it broke apart and fell down back to ground. net 206 baiduwa'lsagunt' k!una'madimip! aWimauy&' bo" nu- She alone survived I old woman I being grayhaired I Bo'tnuyaupla, 8 ya'up!a bal'duwalsagu'net' gael'net' bidi'hga dji t'u f'- she alone survived. I She cried. I "Where, is it not? X the (my) I that (I) do thither? miriw a" djabiyau' its ' i'tdja"m migi'lyamaigummaga- I shall go north I far away north. I They will indeed take pity on me, 10 sik!owa'ndj u' duwa'lsak' unu's- dja'udutp!asik!o' f'oWnet e' two still survive. I I shall hire them." I They were in great numbers Iat'lag aidje' 'ariyu'net' opdjima'u danema'un opdji'- geese I those, I they were many I being killed. I "Many I we have killed." 12 sk' inigi' k' u'k !unuga dewa'ie maba'sk' iwani'k' t' 'ira- "Perchance you not, is it not, I see her I she has eaten us all up? I You might pray do so." dap' anu' a'ha de'waisk' inigi' ugu'mmak! a'idjeee' p' o'- "Yes, I we have seen (one), I perhaps indeed it is I that one." I "Perhaps she wears bead necklace." 14 watk!o' W'ha p"o'wateas i' t!a'lammauna' dima'neaipW a- "Yes, I she wears bead necklace I being white." I "Would that you me wadj migi'lyama'its t' f figummasik !o' aigits- basi'k' you take pity on me I" I "I shall indeed do so I in this I when it is night 16 aig-'ts- here." 205a Very probably this should be k' it malus.inu, not you-will-be. 205b Spider was evidently conceived of as a woman by Betty Brown, not as a man; cf. note 45. This is shown by the female ending -dj (-djae would be otherwise expected). 206 After k!iuninet' we should properly have waits !uftduElu1die. Sapir: Yana Texts. wa'it'u auts'! t'i's'ik!o' wa'it'U adfi'sayau' 'adu'- "Now I happy I I shall say. I Now I I shall go off home." I She arrived back home anet' aik' wa'wi mi'let' ya'imet' p' aunet yaibatp' an- 2 her I house. I She struck them, I they came to life again, I they all came to life. net' waimea'isiwRdjga k' u gi'mas- t' i'p' awadj aigidje' "You supposed about me, did you not? 1 'Not I she has sense.' I You would do to me I in that way. ydik !u'nas aige' its 'i'tedja'm opdji'basindja t' I'k !unug 4 They are dwelling I yonder I far away north. I 'I have killed them all,' I you said per- chance, did you not? k' ui'sinu opdji'e waiema'ip !ahanu gimaya'u be'p' awadj Not you I kill them. I You thought you were I being sensible, I it is you who would me apdji'ts' wa'itt u dIk !a'us' 6 kill me." I Now I it is ended. COYOTE, PINE MARTEN, AND LOON.207 Coyote went around looking for gophers' roots by tapping with a stick at Yi'mimadu,208 he felt about for gophers' holes by tapping. Suddenly he heard someone coming to him singing. "Heh!" he said. "Ih!" he said. He looked all around, when suddenly he saw two girls. "Ih!" he said. He threw away his open-work earrying basket, he threw away his digging-stick. He threw away the pitch. He took off and threw off his signs of mourning. Now he put on his buckskin trousers. He put den- talia on his shirt, he put dentalia on his moccasins. (He said to them,) "Do you go there, to my house!" "Yes," they said. Bull-Frog Woman, Coyote 's wife, was pounding acorns. "He!" she said, "what are you going in there for? Who told you to go there? Pine Marten is dwelling yonder, up 207 Two quite distinct myths seem in this to have been amalgamated by Betty Brown into one. The first is the well-known story of the visit of two sisters to a chief (generally Panther, in this case Pine Marten) and their deception by Coyote, who poses as the chief. For this first myth cf. Dixon'a Achomawi tale in "Achomawi and Atsugewi Tales," Journ. Am. Folk-Lore, XXI, 163. The second is the Loon Woman story typical of Northern California, of which but a fragmentary, ill remembered account is here found. For the latter myth cf. Curtin 's "Two Sisters, Haka Lasi = 'ak!d'lisi, "loon"] and Tsore Jowa [=ts. !or6'djuwa, "eagle'"l '" (op. cit., pp. 407-21); Dixon, "Maidu Myths," pp. 71-6; and the Acho- ma wi and Atsug6'wi versions in Dixon's "Achomawi and Atsugewi Tales," pp. 165, 175. 208 A point near the present station situated about a mile and a half south of Montgomery Creek. 1910] 133 134 University of California Publications in Am. Arch. and Ethn. [Vol. 9 towards the south. Two black-bear skins are hanging up; just look at them! This is Coyote living here. Don't look at him! This is Coyote here living between the two houses. He has stolen the black-bear skins from the next house on the west.209 Don't go into Coyote's house! This here is Coyote. The people have gone into yonder house. They have come back home from hunt- ing and have been staying over there. (The elder sister said,) "I do not know about this. We see the black-bear skins. We should enter the house. Our father told us, 'You will go as far as that*' " (They argued as to whether they should go in or not, but finally they entered. When Coyote returned he said to them,) "I suppose they are going to bring back meat. It is dark already. I always distribute deer meat. I hire those fellows yonder. Everyone has been carrying home deer meat, everyone has been killing deer, and they have already come back home. I feel ashamed because I have no meat left over. I always give food to everybody, and it is my custom to distribute it. Now I shall go east to the next house." (He said to his wife,) "Make a big fire. We shall roast the meat." Coyote looked on while Pine Marten's people were eating, but did not enter the house. Bones were thrown out of the house to him, one after the other, and he swallowed them. They were thrown out to him, and he kept swallowing the deer bones. He finished, went back west to his house, stood on the roof of his sweat-house. He cut out pieces of flesh from his hams. He went into the house (saying to his wife,) "I have no meat left over. Cook this! Feed them with it!" (To the girls he said,) "I al- ways do so; I never have any left over.210 Tomorrow I shall have some left over, and you shall have plenty to eat." "Ih!" she said. "It seems to be human. It does not taste like deer meat; it tastes like human flesh. We were not told to enter here. It seems to be Coyote who lives here. Pine Marten lives in the next house on the east. I smell nothing but deer fat over there. We 209 The two sisters had been told by their father that they would recog- nize Pine Marten by the black-bear skins hanging up in front of his house. 210 Coyote pretends that he is so liberal in the distribution of deer meat, that he never has any left over for himself. Sapir: Yana Texts. were told that Coyote lives between the two houses. You have no sense, " (she said to her elder sister). She went east to the next house when it was daylight. She entered the house. (Pine Marten's mother said to her,) "You two thought that that was somebody living over there. That is Coyote. He has stolen the black-bear skins. That is Coyote liv- ing there, those hides belong to us." (After she had been given much to eat she returned to her sister, and said to her,) "I have been given food; I have eaten much. He yonder is really the one (we are looking for). I told you so before, but you wouldn't listen. Eat this here! Much have I eaten." "Well," (her sister said,) "I shall go and bathe. We shall go east to the next house." (Pine Marten's mother) spread out a black-bear skin on the ground for them. "Do you two enter! I don't know what Pine Marten will do. Perhaps he won't turn to look at you." She roasted food and gave it to them to eat. "Do you eat this! Probably you were told to come here." (When they came back from hunting) someone said, "Hm! She smells like Coyote's divorced wife." "Sh!" (said Pine Marten's mother,) "don't say that! My son might feel ashamed. Just behave yourself ! Don't talk in that way, " she said. (Coyote was very angry, and said to himself,) "You think you will go out to hunt deer! Now I shall cause it to rain. " It rained and it was like winter. The water rose high. (All the people were inside Pine Marten's sweat-house, and Coyote put it on fire.) "It is I that did it," (said Coyote). They all survived together. The sweat-house burned all up. (They said,) "Let us escape. Let us all go up into the sky. " Coyote said, "I shall go along with you. Oh, I shall lie on my belly in the bottom of the basket." "You will not do right," (they said to him). "I shall just lie down on my belly in the bottom of the basket," he said. "Do you all get inside now!" (said the chief. To Spider Woman he called out,) "Pull us up to you!" She pulled them up. (When they were approaching the sky, (someone noticed that Coyote was making a hole, and said,) "Oh! it's going to break apart!" "Heh!" (said Coyote to Pine Marten's people). "Now you know, do you not, that I am jealous of you." The basket broke apart and fell down to the ground. 1910] 135 136 University of California Publications in Am. Arch. and Ethn. [Vol. 9 211 (All were burnt to death except one). An old gray-haired woman, Bo' nuyaup!a,212 alone survived. She cried, "Whither now shall I go? I shall go far away to the north. Two who still survive there will indeed take pity on me. I shall hire them." (She went up north.) There were geese there in great numbers. Many of them were killed (by those two). "We kill many of them," (they said to her). "Have you not perchance seen her who has destroyed us all? You may have done so." "Yes," they said. "We have seen some one. Perhaps indeed it is that one whom you mean." "Perhaps she wears a bead neck- lace," she said. "Yes, she wears a white necklace of beads." "Would that you took pity on me!" (she said. "Kill her for me! ") "I shall indeed do so this very same night." (That night he killed the Loon Woman and took off the necklace of beads. Every bead was really the heart2l2a of one of the people that had been burnt to death. He gave the necklace to Bo"nu- yaup !a). "Now I shall be happy. Now I shall go off home." She came back home to her house. She struck the hearts, and the people came back to life. They all came back to life. "You thought concerning me, did you not, 'She has no sense.' You would have treated me in that way! But my friends are dwell- ing yonder, far away in the north. I suppose you said to your- self, 'I have killed them all,' did you not? But you did not kill them. You thought you were sensible. It was you who thought of killing me."'213 Now it is ended. 211 From here on the trend of the first story is absolutely lost, the re- mainder being a much abbreviated account of the latter part of the Loon story. 212 An unidentified bird. 212a So Curtin and Dixon. In another connection Betty Brown said the white encircling the loon's neck was due to the fact that she had at one time put the intestines of people about her neck. 218 These words are an apostrophe to the dead Loon Woman. Sapir: Yana Texts. XI. THE DROWNING OF YOUNG BUZZARD'S WIFE. waidu we'boxaiwiei'e mas'i'tdisi' md'haenigi' tc au- "Now I dig for roots, I they have become ripe. I Let us climb I sugar-pines. na' yali'lsienigi halaik' iea' yawaldi's.ienuma' wa'idu 2 We shall move I to-morrow, I you will settle down. I Now maus i m&'wayauna masi'tdis i yabal' is ie aidj ya I shall I climbing, I they have become ripe. I They will all come I the I people a'igidjeee' yawaldi'sienig aigidje' ts !umemau t'ayaxa' 4 right there, I we shall settle down I there I nice I spring. t fi'masik! aik' ya'k' iyauna' 'o'pgadasienigi' a'nmits!i- Perhaps they will do I their I coming here. I We shall wait for them." I Many were to- gether neft aits ya' wa'idu mAwo'uxaenigi' be'yuei' wairu 6 the I people. I "Now I let us climb I taking food along. I Now dfteIwa'k!isienuma' wairu dju'nmawip!aea'e k'W 'shadaenuma you will dig for tiger-lilies. I Now I procure winter food, I not probably you will k !u'tdjuea m -wouei' asienu de'duk !auea' wairu dju'n- 8 like I to climb; I if you I finish it I now I they will get winter food." mawip!asiei' ' ats !gi'lp' andj aiye' anie si'dohaeni'k k' fi'yaugu 10 "I could go into water I that there. I Let's see, I let us go to drinkl" I "Do not sdVrue atet imatt adji waeyfumaieinidj maus'i si'ruya'u go to drinkl" I "What should be I the I my being afraid for? I I shall I going to drink." dewa'inet' mitgal'iw1 dju'tbaliaukei' ane'e t' 'net' p' u- 12 She saw them I logs I bobbing up and down. I "Let me see I" I she said, I "I could swim across westwards wildjip' a'ndj aiye' owa'inet' mini'tdibile' anie maus i that there." I They missed her, I they looked around. I "Let me see, I shall o' ninaewaiyau' p' utts4i'te1aup' a'ndj ak' lp' a6nu p' itts !ite- 14 trying it, I I could swim out of water." I "You could not I swim out of water." laue me'tdjalaunet' maus i p' -'ts!giliau' dewa'igada- She took off her skirt. I "I shall I swimming into water, I you just see me." madjasiwadj p'ii'mt djinet' tari'yunett dewa'inet' wa!'+- 16 She swam westwards. I They were many, I they saw her. I Now tt u lyema'irik !u 'awaldi'net' wairu t' ipp A'xawA'me in center I she sank. I "Now I I told you before." 1910] 137 138 University of California Publications in Am. Arch. and Ethn. [Vol. 9 t' u' datdi'gunet' kt djuwa'yau k' wale'e wa'itt u ga- They just kept doing I her I buckskin skirt I her I pine-nut beaded tassels. I Now I they cried. 2 el'net' ate' i'mah a'idji gaelamaPiuw 'a'waldi's k' i'yau- "What is I the I that you cry for?" I "She is sinking." I "Do not gu ma' ts!gile t' i'pxawawa'me be'enum aidji dju gi'mama'u take her to water I I I told you. I It is you I the I your I fault. 4 ts!u'psp' aea as p' andj be"caiguei' t'f t'yauharandjana aidjeee' It would have been good I if I had been I be there myself. I Is it not as though I were to do I that, nagundj nik' ieij maus i 0'maidjaguyauna' it'xaenigi' that is why I was I come here. I I shall I ceasing. I Let us look for her I 6 t' f'gadae asi de'wiyauenidja' 0'ninaewa'ixaenigi' ts !ume- do it I (to see) if will be I my finding her. I Let us try it I I Good person maIuya aidjeee' badPt p'auduruei'e 'a:tk' isiei' baduwa'u- she." I "Run back for them, I they shall come here." I He ran back for them. 8 durunet' wo' t' inet' tanee ami'n t'Tnet' maus, 0ni- "Yes," I they said. I "Let me see, I go ahead I" I he said, I "I will be I trying it." naewaiyauna' e'dinet' k ui's'hawa dji e'diei' k' ii'sienu They drew off water by ditch. I "Not probably will be I the I taking off water by ditch, I not you will 10 e'diei' atet'hlanA dji tt Wvenigi' i'duwiei'e mau'k!unik' take off water by ditch. I What, pray, I the I our doing? I Do you all clean out ditch! I I do not think we shall be de'waitp' auyauna' k' i's'inik' de'wait' pt aue 'awaldi'duk !u- finding her. I We shall not I find her. I She sank straight down perchance, 12 ei' dyimait!alts! !ik!uei' malla'p!amau ptad aidje' she sank perchance right between two (logs) I being bad I place I that." yd'dut!alts!inet' y&'megudj&'wipts!inet' k' ii'yaugundja They all parted from one another going back home, I they all stayed at home. I "No longer shall I 14 dju'nmawip !aea' wa'iru k't 'yaueatdindj aidjece' nli' dji procure winter food. I Now I I am alrendy no longer I that. I Alas! I the ma/'sidjayauhandja' k'uf'sik!ona ttittc!atei' wairu mausi my having been happy I I did not think I would I do thus. I Now I I shall 16 k' i'eatdiyauna' atet i'mora dji kt ips.ama'iuw djuned'dja'- being no longer." I "What was I the I that you let her go off fort I You should have taken water while on your way, sp' awnu' gat eileaiwa'daenu k' u'sindj de'djibaea mat dja'- you were foolish." I "Not I I know. I I should have gone with her 18 sp' awaraenidja' k!un baexaya'sagusi sl'ruhaenik tt ips- but I she just runs off by herself. I 'Let us go and drink!' I I should have been told. ptawara'enidja' mik!a'ip!aeasi' k'ti'sindj ts!upei ptesa's She was angry, I not I am I be good. I It feels grieved 20 dji djuk !u'tts !indja ya'k' itdinet' pt e'eainet' t' ii'haina- the I my heart." I They now all came, I they lay down in ashes in fire-place. I They did so also Sappir: Yana Texts. net' ai i' ls aik' ya' gaela'nqett i' aik' ma'waumau they I men. I Her I people I they cried I their I having climbed. e'baeainXet 2 They piled (pine-nuts) into fire. t' ilp!aea' k 'u damasik!o i'duwule a" daiwausindj She said before, I "Perhaps I shall not I enter house again. I I dreamt dji dilauyau' k!uni yabama'gar a'idj waeyi'sindj 4 the (my) I dying I and I pray burn them all up I these." I "I am afraid tflyauenum aigidje' fit S' t!ui'dama'isik!ok ini'k' aidji your saying I in that way." I "It is two I perhaps our being about to be moons I the ma'wauyauktini'k' dilau'damaisik!o k' i'sik!o ' aduwule 6 our climbing I perhaps I shall die. I I shall not I go back into house dji wawi'ndj ma'usindj gaelaya'u tI' yauenum aigidje' the I my house." I "I shall be I crying I your saying I in that way." bala'm' a de"waigadamadjasienu' gaela'nett dila'us badi'- 8 "Truly, I you shall indeed find it out." S She cried. I She is dead. I Hers come flying back home kWitdiskt ai214 k!uyu'l' t' Uktiskt i' dilauyaugu'tdisik!o it I hair, I hers come blown back home. I "I shall surely have died as, 'att Ukt ie aidji k !uyuleli'dj widjae adji gi'lm' dji- 10 if it is I be blown back home hither I the I my hair." I "Take it along I the (your) I tasseled buckskin skirt, djiwaya'u aidji ma'hamiya'u p' auwa!tdjae aidju wal'e' the (your) I fringed white-grass apron, I put it about your neck I the your I beads." a'ha t' 'nef waittu tli'net' ga'nna' wak!un&'eatdi'e 12 "Yes," I she said. I "Now," I she said, "Mother! I now stayl k' &siwadj diwa-i'dj waey-'sindj wak !una'" wa'yuemati- not you me shall I see me." I "I am afraid. I Stay! I I am afraid for you." siwa'me gaisint' i' tct aimagat' t!inl'gumau gael'magatt 14 "Father! I do not feel bad. I Just little bit I cry, ts ' igalla' R'batdisienu ganna' k' fi'yaugummagat' gael'e father! I you shall grow old. I Motherl I do not indeed I cry danemau' as'inu djits!u:tdja'e k'Wtyaugum7dja nigi'tes'ae 16 much. I If you I see them eating, I do not ever I go off to next house, as'inu de'wisae aidj mo'yau djadji'duwa1dimaga't' if you I see I there I food I pray hold your head bent down. ma's'idjahaenu' dj i'djatewd'dj k' lhandj gimae dji 18 You had happiness I thel your raising me. I Not I was I thinking I the mauhandj a'uwiya'ue my formerly being about I to take husband." 214 So heard. Should doubtless be aikt "her", I k!uyu'lZ "hair." 1910] 139 140 University of California Publications int Am. Arch. and Ethn. [Vol. 9 THE DROWNING OF YOUNG BUZZARD'S WIFE.215 (Buzzard's son said to his people,) "Now dig for roots! They are ripe already. Let us climb sugar pines. We shall move to- morrow and you will settle down there. Now I shall climb for sugar-pine nuts, they are ripe already. The people will all come there, and we shall settle down there where there is a nice spring. I think the people will come here. We shall wait for them." Many were the people that came together. (The chief said,) "Now let us climb for sugar-pine nuts, and take food along." (To the women he said,) "Now you will dig for tiger-lilies. Now procure food for yourselves. Probably you will not like to climb (sugar-pines). If you finish it, they will have food for them- selves." (They all went off to Silver Lake216 to get sugar-pines nuts. Buzzard's son told his wife not to venture into the water, but when he was gone she said,) "I should like to go into the water there. Let me see! Let us go to drink. " " Do not go to drink, " (she was told). "Why should I be afraid'? I shall go to drink. " She saw logs bobbing up and down in the water. "Let me see!" she said. "I can swim across yonder to the west." They missed her and looked around. "Let me see!" she said, "I shall try it. I can swim out of the water." "You would not be able to swim out of the water," (she was told). She took off her skirt, (say- ing,) "I shall swim into the water. Just see me!" She swam to the west. They were many who saw her. Now she sank right between the logs. "I told you that before," (she was told). Her buckskin skirt and tassels beaded with pine nuts remained as she had left them. Then they cried. "Why is it that you are crying'?'" (Buzzard's Son asked them). "'She is sinking. " "'I told you, 'Do not take her to the water!' It is your fault. It 215 It is curious that in the telling Betty Brown left out all the names of the characters. It was only when the text was gone over for purposes of translation that it was found what animals she had in mind. The chief is Buzzard's son (matts!kfili'lla), his wife is an insect with long blue wings (p' a' k!a'nna perhaps Dragon Fly), her father is Woodpecker (ts. !ur'ddu). The text is distressingly elliptical in narrative. 216 The Yana name is Tced'p !ulxa. It is situated about eight miles southeast of Round Mountain, at a height of approximately 3700 feet. Sapir: Yana Texts. would have been good if I had been there myself. To think that I should have come here just for that! I shall stop (climbing for sugar-pine nuts). Let us look for her! Pray do so, to see if I can find her. Let us try it. She is a good girl." (He said to one,) "Run back to the people! They shall come here." He ran back, telling them to come. "Yes," they said. "Let me see!" he said, "I will try to save her." They drew off the water by means of a ditch. "You will probably not be able to draw it off, you will not draw off the water, " (they said to him). "What, now, shall we do? Do you all clean out the ditch! I hardly think we shall be able to find her. We shall not find her. She must have sunk straight down, she must have sunk right between the two logs. That is a bad place. " They all went back home, parting from one another. Some stayed together right there. "No longer," (he said), "shall I procure winter food for myself. Now I have done with that. Alas! I was happy, I did not think that this would happen to me. Now I shall have done." "Why, pray," (her mother said to him,) "did you let her go off? You should have taken water while on your way. You were foolish." "I did not know. I should have gone with her, but she just ran off by herself. She should have told me, 'Let us go and drink.' She was angry. I am not good. My heart feels grieved." They all arrived home, they lay down in the ashes in the fireplace.217 Also the men did so. Her people, those who had climbed for (sugar-pine nuts), cried. They piled the pine-nuts into the fire.218 (Before she had left, Buzzard's wife) had said, "Perhaps I shall not again enter the house. I dreamt that I was dying. Pray burn up all of these things." "I am afraid," (said her mother,) "of your speaking in that manner." "We shall prob- ably be away two months climbing for (sugar-pine nuts)," (said her daughter,) "and I shall perhaps die. I shall not again enter my house." "I shall cry because you speak in that manner," (said her mother). "Truly, you shall indeed find it out." Her mother wept. Now she is dead. Her hair now comes flying back 217 As sign of mourning. 218 It would have been unlucky to use them. 1910] 141 142 University of California Publications in Am. Arch. and Ethn. [Vol. 9 home. It comes blown back home. (She had said,) "I shall surely have died if my hair comes hither, blown back by the wind. " " Take along with you, " (said her mother,) " your tas- seled buckskin skirt and your apron fringed with white grass. Put your beads about your neck." "Yes," she said. "Now, mother," she said, "'good-bye !219 You shall not see me again." "I am afraid," (said her mother). "Stay at home. I am afraid for you." "Father, do not feel bad. Just cry a little bit for me. You shall grow old. Mother! pray do not cry much. If you see people eating, do not go over to the next house. If you see food over there, pray hold your head down.220 You were happy in raising me. I did not think before that I should take a husband." XII. COYOTE, HERON, AND LIZARD. nida'pts !iei'e221 maus i ya" djabiyau t !u'ihala'ik' iea' "All come together! I I shall be I moving north I day after to-morrow, 2 k!u'tdju'asindj 'adji'lyaxdjabiyauna' wida'pts!ie aits&' I want it I camping out north to dance. I Get together I the mO'yau hala'ik' iea maus'i mo'djabalyauna adji'leie eating! I to-morrow I I shall be I eating before starting out. I Dance! 4 'an!'naewaip!aeae a'dji'lyaruhaenigi' adji'lyaruhaenik' dja'u- try it! I Let us go to camp out dancing, I let us go to camp out dancing I North coun- try!I djami' m^'wanaiduhaenik' da'si ddsi'tdik !uei' adji'let' Let us go to eat theirs I salmon! I Perchance they are already fishing for salmon." I They danced. 6 'ani nawaip!aeae 'adji'sienuma22l yatt'bale hanai'baktiea' "Try it I I You will dance. I Get ready to start I when it is daylight! ts!u'pe dji bfl'ni ts!u'pe dji mi'yauna ts!u'pe dji Make good I the (your) I feathers, I make good I the (your) I aprons fringed with pine-nut shells bored longitudinally, I make good I the (your) 8 'timiyau ya'edjasinig ai ci'p!a a'igidja 'adji'lsienuma aprons fringed with pine-nut shells bored laterallyl We shall rest over night I it I Ci'p !a, I there I you will dance, 219 The literal translation is, "Now stayI " 220 I.e., do not look on greedily when others eat. 221 Note that the chief addresses all his people as though they were one man; the imperatives and 2nd per. futures are singulars. 1910] Sapir: Yana Texts. 143 ' ani'naewaip!asienuma a'igidjeee' ts!upp!anna'imau p'adi' you will try it I at that (place) I being very good I place. 6'tet asienum a'igidjeee' beyu's.ienuma' e'ts !als'ienuma' 2 You will dig for annis roots I at that (place), I you will take them along as food. I You will dig for 'damna' roots. u' s.Triba1megus eenigi' wairu ya'na'idjaba1sinigi' djewite- We shall remain there two nights. I Now I we shall start to move on farther. Djewitett a'urik lu, t' a'urik !u i' da'lmadu222 ani'naewaip !asinum a'igidjeee' 4 It da'lmadu. I You will try it I at that (place). gAma'isienuma' gama'iedjawaldisinuma' ga'ma t' i'mae You will get sunflower seeds, I you will rest on ground and get sunflower seeds. I Sunflower seeds I they are wont to say ai dja'udjabiya' wairu yat djami'nett babi'lmits!inet' ai 6 they I North people." I Now I they proceeded north. I He had sent word all over I he k!twi'WT Lizard. ydeafts'inig a'igidjeee' tS!Upedl'p!aea' buea'txanigi' 8 "We shall proceed there I to that (place). I Make yourselves nice and cleanl I let us dance to there! buritei t' i'psiwaenuma' ba' mu'isiwandja' burl'e aigidjeee 'Dance!' I he has told you. I He has just sent for me, I 'Dance I to this (place) ' tt i'psiwandja' buri'eatdi'net' gaewitdi'net' ts!upes.i' ti'Tnett 1o he tells me." I They danced now, I he now shouted to them. I "It is good," I he said ai k!uwil' aits' Ia'lagibana'um" aits ' p' a'dibana'um he I Lizard. I The I every sort of geese (people) I the I every place. wawa'ldie aigidjeee' ti'fnef ai k!uwl' mo's'ienu a'i- 12 "Be seated I in this (place) I" I he said I he I Lizard. I "You will eat 1 soon," misk' iea Vt 'net' 'adji'lsienu22a a'imisk' iea V I'net' apdji'- he said, I "you will dance I soon," I he said. I "My having been killed hantc' ya' beAenitct ya'pbidjaimaea' gaya'net' 'Wha 14 person, I that is why I am I wont to have good time." I He spoke, I "Yes, bAetnite' nibi'lmaie aidjeee' k!uftdjueasintc' dji ya'pbi- that is what I I come for I this (place). I I like it I the I my having good time, djaiyauenidja aits"' 'ama'idjits!gi k!u'tdjueas k' adji'l- 16 these I children I they like it I their I dancing yauna k!unintc' be mo wadjumaea' ts !upp!a'nnais'i and I I that is why I bring them here from south." I "It is very good," t i'netV ai k!uwi'lT k!utdjueasiwdem dji d!wa'iw&ema' 18 he said I he I Lizard. I "I like you I the I my seeing you," 222 = "Bone place " from it da'lla " bone." 223 'adjiflsienum is probably more correct. 144 University of California Publications in Am. Arch. and Ethn. [Vol. 9 t' i'net' ai da'inanaki badja'lmau mits!waft' guruwa'i- he said I he I Goose (chief). I "Being large I I have sweat-house, 2 sindja' danema'una mo's da'si' 6'nidumandja' 'adji'lsienu much I they eat I salmon, I I am wont to go to get them. I You will dance ea'imiskV iea' soon." 4 nip' a'ue p' uniftei' djila'nmemalsasie aits ' a'una k Muni "Go for it I kindling pitch! I it will give light I the I flre, I and Meft!aIduwjejie aits ' ya'f k' di'tdibilyau' 'e`xaimak!aIa- do you (pl.) go to cut wood I these I people I their I cooking." I They all went off together 6 sanet' e aik' p' uni'teiruya'u djuduna'umae aigits ' their I going to get kindling pitch. I "Give them as food I at the k!u's ik! be'yoexanue ga'ma annis roots, I you have brought along as food I sunflower seeds." 8 ba'djibanet' aigits ' pt a'dibana'uma babi'lmits!inet' He had sent (his man) to have them come I at the I every place. I He sent word aigits't pt a'dibana'uma k !uninetf goe ai mi'pk !a ma- at the I every place I and she was I hear about it I she I Heron I Woman. lo ri'mel k !uninett djidjat'rupt aenum aits ' da's djama- And he (said), I "You should go to shoot them I the I salmon. I I desire to eat fresh salmon. ra'psindj tc't oerimauenidj aits ' ma'1sIut' 224 t'T igumma- I always eating raw food I the I ma'ls'unna roots." I "I shall indeed do so, 12 sik!o' dats!gi'Idugummasik!o' djui'dutduha'inasienu' da'- I shall indeed go to look into river. I You for your part will go to tap for gophers' roots, I I shall get salmon sisik! o haelafik'i to-morrow." 14 djidj 'net' dats!gi'lett dlmdenaigunett djiha'udjUe djamu'lwaTl' She shot her salmon spear, I she looked into river. I Suddenly it was I float from west I sucker. niha'ue ai k !a" djade'225 cIbu'p' k !aima'T u dima'neaigunet' "Go east I it I Kl!atdjad8', I Cibulptklaimadu." I Suddenly it was 16 djiha'udjue k' ul'sintc' k!u'tdjuea'me da'ts!gakt u'ntc' dji- float from west. I "Not I am I like you, I bones might get stuck in my throat. I Float east ha'ue ai sibu'p' k!aima't' u dimi'neaigunet' djiha'udjue it I Sibufpt k laimadu." I Suddenly it was I float from west 224Brodiaea grandiflora, if ma'ls.unna can be identified with ts.'ilmal- s.unna (lit., "big ma'ls.unna root"). 225 K!a'tdjade' is the Achomawi (Pit River) name of the place, Cibu'p'- k !aimadu ("sandstone place" from cbOu'p' k !aina "sandstone rock") the Yana name. Sapir: Yana Texts. aits ' da's djii'net' aigi da's djiha'udjut' imainet' k !u- the I salmon. I She I speared I at it I salmon. I Again one floated from west I and she was nunet' 0 maidjagutdie yjl'eatdin,ef ea waie" djo' k !a'u- 2 cease. I Now she built fire. I Now I she finished cutting it open. eatdinef wairu m0'watdinet' ai'+p!itsak'i we'duwal- Now I she put it on fire. I When some time had elapsed I she took it off again sanet' k' bina'yauyau aigits ' da's- mo'eatdinet' ts !opehali1i- 4 her I eating salmon dipped into acorn mush I to the I salmon. I She finished eating it. I She put remains away (into basket) and covered it up nice and smooth. wa'lsanet' e' k' t'yaugummagat' ' u'ls'a'e220 u'lmak !22e ai mi'ts !l "Pray do not I smell I I He might smell it I he I Coyote." tsV!opexaliliwa'lsanet' waie" we'eatdinet' ai gi'lm'djidji- 6 She put remains away covering them up nice and smooth. I Now I she braided tassels I it T tasseled buckskin skirt. waya'u bu'ls eiyuya'unet' e eaik' we yau de'k! aunet' e' It is three I she had days I her I braiding, I she finished k' e we'yau ma'hamiya'u227 wagaya'u p' ilo'1"u i'ls u' 8 her I braiding I apron of white ma'ha grass, I twining I tule basket-cap I willow basket-cap. e' baiwisatdinet' !Vkidif 'kiyau eai mi'ts!i alala'i k' (e' is untranslated) I It was already dark I coming back home with bruised legs I he I Coyote, I ugly I his t' i'pp!amau b!'wieiniguieamau 'adiieanm' djanet' ba'wisak' i 10 appearance I being all covered with mud. I She was accustomed to come back home when it was dark gisiya'umats ' ai mi'pk!a mari'mel p"o'wawaiyau k' being always satiated I she I Heron I Woman. I Baking I his ma'ls'ut' k' k!u's'ik!1 k' da/udiya'u tc' o'ep' anum ai 12 malls'unna roots I his I annis roots, I his I picking out big roots, I "You should eat (raw food) I them k !u'sik !l k' u'sintc' k !u'tdjoe aidji mo'yauenitc' t' im' dja'net' annis roots." I "Not I I like I the I my eating them," I she used to say ai mi'pk !a mari'mei tc' 0's aigidja eaidji nitc' i'ne- 14 she I Heron I Woman. I "Eat raw food I here I the (my) I (roots) gone for far off I ma' u atc' iTmah aigits ' k' u tc' o5enu ate' I'mamat' aidji What is I at the I not I your eating raw food? II What always may be I the (your) ma'w 16 that is eaten!" t' Wt' p' aut' imainet' a' gi'tsanet' k !ununet' t' fi'winigue She did for herself again so, I she went off early I and she was I do as before ai mi'pk!a mari'me' da's itp' auwinigunet' daumila'u' - 18 she I Heron I Woman, I she as before got salmon for herself. I She caused four to get out (of water) for good. 226 ulsa- 'to smell" (intrans.); 4ima- "to smell" (trans.). 227 md'ha, used also as white overlay in basketry, is doubtless Xerophyllum tenax. 1910] 145 146 University of California Publications in Am. Arch. antd Ethn. [Vol. 9 banef e' waie" morinet' e' aik' n0'ylya'u228 n0'yin-' dja- Now I she put them down (on rocks) I her I drying pounded red flesh of salmon. I She used to dry pounded red flesh of salmon, 2 net' ts !opexaliliduwa'lsam' djanet' e' k' i'yaugummagat' u'l- she used to put remains away and clean up smooth again. I "Pray do not I smell I" s a t' l'net' ma'ielamak!uwaenu' dima'enaigunet' nidf'k' ie she said, I "he might transgress your taboo." I Suddenly he was I come back home 4 ai mits!' ba'wisak' i 'a'ik usintc' t' i'net' mi'pk !a ma- he I Coyote I when it was dark. I "I feel sick," I she said I Heron I Woman. ri'mel maimu'k!usiwantc' a' t' inef ai mits! bhe'yaui- "I have toothache." I "Yes I" I he said I he I Coyote. I "When is 6 emat' aidji 'a'ik !uya'u xa' da'iwausint' k !unindj a'ik !u- the (your) I being sick?" I "I was dreaming I and I am I be always sick." mae atc' i'mat' aidji xa' da'ip' auw xa' da'iwaueaiguyaun- "What may be I the (your) I that was dreamt of?" I "My myself dreaming of (some- thing)," 8 eite' t' i'net aits ' mi'pk !a mari'me' ma'gadjas dji she said I the I Heron I woman. " "It is swoUen I the (my) ba'l' a' t' tnet' ai mits!' maimu'k!usiwa'ntc' a'laum'- cheeks." I "Yes I" I he said I he I Coyote. I "I have toothache. I Keep digging up 10 djae ai te' i'leawau yaili'lp' ausewa'tc' t' &gu'mmasik !o' them I tct illEawauna roots, I you will put them, when pounded up, on my (cheeks)." I "Indeed I shall do so. tet Opt aenum ai maela'mau m 'oelaeasintc' ai ma'ls'ut' You should eat (raw food) I them I baked roots, I I have baked I them I mafls'unna roots." 12 o'pdjim'djanet' aigits' k !aitc' ik!' aigits' ma'tts !autet u ofp- He used to kill I to the I ground squirrels, I to the I gophers I he used to kill, djim' djanet' aigits' 'e'k !ilaieW' o'pdjim' djanet' e'wullet' to the I moles I he used to kill. I She put in (her cheeks) 14 aigi 'amnAT ma'gadjasintc' tT'net' k'iusintc' Xf'sae bo'- to them I raw acorns. I "My cheeks are swollen," I she said. I "I am not I swallow. I You should put into water djats!gi'lpt aenu mala'memak!ai k!u'nip'andj s i'fe ma'- hot rocks I and I would I drink. I It is swollen 16 gadjas aidji xo'sayaueni'tc' n!df'sk' isik!8 bU'wisak' i the I my throat." I "I shall come back home I when it is dark," t' inet' ai mAts!' k'ftlyaugummagate nidii'k'ie ba'wi- he said I he I Coyote. I "Pray do not I come back home I when it is dark, 18 sak' i nidui'k' imuigummagat' 6a p' au'samau nilbi'lmantc' pray come back home earlier." I "Being far distant I I am accustomed to go about." t'-Wtt' imainet' ai mi'pk!a lulidamet' aik ' amaTl Again she did I she I Heron. I She took out of (her mouth) I her I raw acorns, 228 Cf. na'yi, " red part of salmon flesh pounded up fine. " 1910] Sapir: Yana Texts. 147 e'duwaldinet' aik' muru'ldimau da'sit' imainet' dje'mal- she put them back on ground I her I lying-down place. I Again she got salmon. I She caused five to come out (of water) for good la'u' banet' e' k!uninet' m0 reea k' n1'yiyaueat' k' u'da- 2 and she was I put on rocks to roast I her I having pounded up red flesh of salmon. I Not ever perhaps was she ma'im' djanet' djo'dunau gi da's k' i'm' djanet' djo'du- give food to him I with I salmon, I not ever was she I give food to him. na'u t' iTtp' aut' imainet' ba'wisak' i badja'lmau 'adji'let' 4 Again she did so for herself I when it was dark. I Greatly I they were dancing aits' ya' buls' basl'yaueatdit' e' k 'adji'lyau ma'us'intc' the I people. I "It is three I they have made nights, they say, I their I dancing. I I shall be p' it !a'lyau ma'usintc' p' it !a'lyau t' T'net' k' gawi'tc' ui- 6 bursting (in cheeks), I I shall be I bursting," I she said I her I always speaking falsely. djuya'u ts. !ups'ie asinu p'it!a'le 'a'n! maus' 'adji'l- "It will be good I if you I burst." I "Let me see! I I shall be I going to stay out danc- ing,"f yaruyau t' I'net' w ,ewalmim' djanet' aik' djuwa'yau 8 she said. I She always took it in secret I her I skirt gi'lm'djidjuwayau k'u 'yaugummagat' diwa'ip!ae basia'- buckskin skirt tasseled with m&'ha grass. I "Pray do not I be seen I" I She now ran off eatdinet' basa'k' i k adji'lyaruya'u k' &'yaugummagat' lo at night I her I going to stay over night and dance. I "Pray do not yusea t' llnett ' a'ikumagat'01 aidji tt Vmantc' mitt!i'm- build fire I" I she said. I "Pray be sick I the I my always doing, I pray groan, magat' ea yiim' djamagat' xana'ibak' i ' as&'eatdinet' s'aIp- 12 pray always build fire I when it is daylight." I She now went off I keeping on sleeping swiya'umadj ai mits!l adji'Lmap!ayauea"t' bA' ts!ome_ he I Coyote, I she now dancing with them. I "It is she who is I make well down on ground maldee aik'i mi'ts!i k' ee'nitei' 14 she coming I Coyote I his widow." xaelae ibitdjayauk' i badl'tc!6m' djanet' 'I'duwulet' aik' When being about to be daybreak I she always ran back home east along river. I She went back into house I her wa'w' e'duwulet' aik' ba'lmat' u muru'lduwaldi- 16 house, | she put (acorns) in again I her I mouth-place, I she lay down on ground again. net' be'maeawaranuegi' nlsa'eatdiwaraenuma' y m' - "It has been you, has it not? I have you gone away already? I Come and build f1re for mel djap' auea'tc' ha'tc fitsintc' ' e" t' I'net' ai mits !' swa'ps - 18 I feel cold." I "Heh I" I he said I he I Coyote, I "I have been sleeping soundly." dadjawarandja' djidji'nnibalet' m1ni'tp' auk!arata' dji He arose and scurried about working. I "Do look at me I the (my) 148 University of California Publications in Am. Arch. antd Ethn. [Vol. 9 bal' tTnet' ai ma'gadjax maus- p' it !a'lyau k' u'k !u- cheeks!" I she said, I "it I that was swelling I it will be I bursting." I "Not perchance, is it not, you 2 nuga goe aits ' ya k' adji'lyau badja'lmau a- hear I the I people I their I dancing ?" I Greatly I he was dancing dji'lett ai k flwil' a' t' V'net' k' ui'sintc' go' damaic he I Lizard. I "Yesl" I she said, I "not I I hear perhaps," 4 t' Inet' k' u" dama'ima a'rk' ie kui'sinti gc0e t r jjsf she said. I "Not perhaps here they I come. I Not I I hear," I she said ai mi'pk!a mari'msi she I Heron I Woman. 6 nlis'winigunett ai mi'ts! k' djif'dutduya'u k' u'mau As before he went off I he I Coyote I his I going to tap for gophers' roots I not being wak!uned'mau wairu adji'lyarut imainet' ai iiari'mie staying home. I Now I she again went to stay over night to dance I she I woman. 8 wairu de'djibanet' ai mits!V be' ts! !omemaldie aik' i Now I he found it out I he I Coyote. I "It is she who is I make well down on ground I she coming mits!i k ee"nitei' i" wadja'isiwantc' dji dje'yauenidja Coyote I his I widow." I "Ihl I they are calling me I the I my name," lo t' Vnett mits! i t' VSi t' i 'nIet' at'ha ts VSup t' !'net' ai he said I Coyote. I "He says it," I he said. I "Yes, I it is good," I he said I he mits!1 waiema'ip!ak!unue be gi'mae uenitc' gimaema'uyia Coyote. I "Perchance you imagine that you are I one who is I be sensible. I am I being-sensible person, 12 ucnite' badja'1mauyi nis .'eatdineft' xana'ibak' i k' f'si- I am I being-great person." I Now he went off I when it was daylight. I "Not you me watc' ' a'1ts' d!'ts ' t iiha'rtgushadaenuga k' iTtdie dji'dji- you throw me away! I So that is why, is it not? you merely do I reject food! I run about all over 14 basindj aits ' p' a'dibanauma 'i'diyauenit&' aits ' mo'yau the I every place I my looking for it I the I eating. k' uWyaugus'I'nd k !u'nmiyaue k !unienu k' i'tdie waiema'ip !a- 'Let her not I be hungry ' I and you I reject it. I Perchance you think you are 16 k !unue bAe art' gi'm' yaue uenitc' u'lts ' dip !amauyA one who is I have much sense. I am I beating-out person u'lts ' dip !amauenitc' y dji eum&'mudjaup !& badja'lmau I beating-out person I the (my) I brother-chief. I Greatly 18 ' a'rgim' yauma'uenitet ya k' Wsienu ma's idjae nis.&'eatdinet' I having-much-sense person. I You will not I rejoice." I Now he went off ai mits!i he I Coyote. 1910] Sapir: Yana Texts. 149 'Iwa'iruyauna t' V'netP ai k fwi'l' nldfi'k' imuigusi- "I shall go to get wood," I he said I he I Lizard. I "I shall soon come back home," k !oa' t'Tnet' ai k!uwi'l' ts !uppW!annaih ai p uni'tei 2 he said I he I Lizard. I "It was very good I it ! pitch wood." niwa'unet' dett!a'let' ai k!uwvil' gi p' uni'te, dlm&'- He went for it, I he split it up fine I he I Lizard I at I pitch wood. I Suddenly he was enaigunet' djawa'riewadjue ai mi'ts!1 gaelTh'net' t'a'pp !a- 4 come crying down hill from south I he I Coyote, I he wept. I "It seems to be, is it not? sina MAtS!i t'i'net' ai k!uwi'l' be'k!unau Mett!a.le Coyote," I he said I he I Lizard. I "Perchance it is you who I chop wood," t'f net' &'ha bA'enite& 'adji'le t't inet 'a'nmits! imau 6 he said. I "Yes, I it is I who I dance," I he said. I "Being many together aits ' ya' a'igidja t' Inet' ai k!uwi'l' babi'lmits!isinte' the I people I here," I he said he I Lizard. I "I have sent word all over aits-' p' a'dibanaum aits&' ya'banauma t' I'net' be'cnitc' 8 the I every place I the I every people," I he said. I "It is I who 'adi'kimaie229 aidja t't net' aits' u'ttskt iyup! a'its'. come back I here," I he said, I "the I orphan child I this here, apdji'nehawae aidji wak !a`lp !ayauenitc' a" t' I'netf ai lo he has been killed I the I my husband." I "Yes?" I he said I he k efwiT e' ditei'mmariduriyau t' i'sint&' nagunte' 'adii'- Lizard. j "'Well! I I shall go down to help them,' I I say, I therefore I I come back k' ie aits ' p' ad a'it&t biri'emamat' aidju nidu'm' dja- 12 this I place I here. I Whereto may be I the your I that (you) are wont to go back home " mauw niduri'djammandj aits ' e'pedjilet' aigi p u- "I am accustomed to go back down hill north I this way." I He tied around it I to it I pitch wood ni'tel k' oro'kk' s i'lgiya'u midja's t' !'net' ai k fu- 14 his I rope made of tct ilhatimadu23e I rope made of b&'ni-bark strands. f "It is heavy," I he said I he I Lizard. wi'l' k' &'ma t' fe a'igeee t' V'net' maus djfl'bayaumea "Not it is wont I to do I in that way," I he said. I "I shall I push it on to you. midjasi' t' linet' gana'xgaimaea atet I'mak' aik' t ti'wa 16; It is heavy," I he said. I "It is wont to be light. I What is its I its I that it does I" t' i'net' Wa'k !dibile ai el" pt U ' b&k !aptc djits dja'isa- he said. I "Stand I it I in front! I pull me to yourself!" I "I might fall," k !untc' t' l'net' ai mitsA! dj&tbaguya'umea k!uninet' 18 he said I he I Coyote, I "I shall just push it on to you." I And he was 229 Observe that Coyote speaks as woman (verb stem 'a- "woman goes," ni- "man goes"). 230 "Indian hay" was the term Betty Brown used to translate toeil- ha'imadu, a high grass growing along the shores of Pit River. 150 University of California Publications in Am. Arch. and Ethn. [Vol. 9 djO'bae ai mi'ts!1 mits!s'&'gadak'iyau gidji gaya'yau push it on to him I he I Coyote. I "Let me be done with it I at the (my) I talking!" 2 t finet' ai k!lwil' yadak!aVu'dik!amnete` 'I'wagit' dila'u- He did so I he I Lizard. I He had his veins cut through I knees, I now he died eatdinet' ai k !iwil' he I Lizard. 4 ' atha ma'us iwaem t' iI'eawaemg a'ige k!uninet' e'ma- "Yes! I I shall you I I do to you (pl.) I in that way." I And he was I take off his skin from him re' dilaue k!uninet' t'lhainae ' 'duwulmagar aidji wa- and he was I do like him. I "Pray go back into house I the I our past house! 6 wi'haenigi' as- mau yft'p'aup!aeayauna 'I'wuldumagara'l If she I will be I having fire made for her, I pray go and enter house I yflp'aumagarae as, mau waesTitt'p!ayauna wali1elima'- make fire for her! I If she I will be I having poultice put on her, I pray put poultice on each cheek." 8 garae k!uninet' t' j'el milts!l k' ci" t0oes.ineje aigi And it was I do so I Coyote I his I penis, I it put poultices on her I to her mi'pk!a waire 'iwa'ibaleatdinet' ai mits!1 aik' basli'- Heron. I Now I he already took up wood and packed it I he I Coyote, I his I former flesh 10 k' iax 'I'marinetf aigi k!ufwi'l' niduri'djapeatdinet' he put it on himself I at him I Lizard. I He now went back home down hill north. nid&'kWitdis ai miIdja'up!& 'Iwa'irux needja!idurinet' "He has come back home I he I chief, I he was out to get wood." I He put his feet on top of ladder 12 aigi wat' guruw k!uninet' 'Iwaiduwaldie wairu k!uni- at it I sweat-house! and he was I go down and put wood down on ground. I Now I and he was qwet' ' tduwule da'lautc'uie' ewa xa' miltts Inet' e' m- go back into house. I Water was poured forth on his face I water, I he blinked. I "It must be Coyote 14 ts! ixar a'idje mi'tts!iea's231 'adji'lmuigusienuma t' V'net' that one, I be blinks." I "You will dance soon," I he said. k!MArutsindja' dji gaewi'edimauna' s a'dips.imuigus'ienuga' "I am sore-throated I the (my) I always shouting. I You will all soon sleep, 16 ' adjj'jWjej t' 1 'Inet' dimat'enaigunet' ' ak' i'k' aik' e iaitel do you all dance!" I he said. I Just then she was I come his I his I widow. atmm232 t' iigummas.ienu wa'm' gummas.ienu233 t' !'net' "Amm I! Indeed you will do so, I indeed you will live," I he said. 231 One is almost tempted to believe, though probably incorrectly, that there is an intentional pun involved here: mi'tts!iEas "he blinks," mi'ts!ie- as "he is coyote." 232 Expressive of suppressed anger or displeasure. 233 These two words are difficult of adequate translation. The idea conveyed is: "You may think that you will live, but I shall treat you like the rest of the people (i.e., I shall kill you)." Sapir: Yana Texts. dji sapliea'is eEaw 'tc' ga' 'e 'e' be ts !omema'ldie aik' ia "The I your covering up my knowledge with sleep, is it not II H8h81 I It is she who is I do well down on ground I she coming mi'ts!i k' wak!a'lp!ayauna s.a'dips.imuigus.ienuma tfl'net' 2 Coyote I his I wife! I Soon you will all sleep," I he said, ' adji'ls.ienu iyfl'ik' iea hala'ik' isa' b&'wis.iea'idis.ienuma "you will dance I in daytime I to-morrow, I you will dance till nightfall." s a'dips.itdinet' aidji elwi'ls.apts -! s'a'dips.iyau p' et' - 4 They were all sleeping now I the I across one another I all sleeping I all snoring. g5/eayau p' u'llaieatdinet' ai mi'ts !l aigi waPtt gturuw Now he smeared pitch on it I he I Coyote I at it I sweat-house, p u'llaidjibanet' aik' lalTwk i pu'llainet' aigits ' ya' 6 everywhere he smeared pitch on them I their I feet, I he smeared pitch on them I to the I people. k'ii'yaugummagat' batdiduwa'lsaeae wairu 'I'rametf ai "Pray do not I run out and save yourselves!" I Now I he ran out of house I he mits!A ya'm' djatdinett aitc' ya' aits ' watt guruw 8 Coyote. I Now they burned up I the I people I the I sweat-house. t'fl'maenindj aidjee asindj mik !a'iel wairu dit' bi'lp' aue "I have always been wont to do I that I if I am I be angry. I Now I cook for him aidji ts faxaPa'is- k!nun ts! fups- a!idji t'-u'yauna t' V- lo the (your) I loved one I and I it is good I the (my) I doing," I he said. net' t' iIyauhadanuega na k' i'tdie dji nitc' iTtp' auw&ema "So your doing thus, is it not? I therefore I reject food. I The I my going far off to get roots for you dji k' i'tdiya'u 12 the (your) I rejecting it." ba'idat!una!iduwalsagunet' ai p'ubi'l' uma'e ai Only one saved himself I he I Duck, I is with him I he la'lak'i ya'babamau aits"' lalak' yawi'lm' dimau 14 Goose I all burnt I the I Goose I burnt off on one side. k!uninet' dat' p' a'lts!gilet' 234 aigitc' ak!&'lilei t' i'wini- And he was I he walked flat on his feet into water I to the I lake. I So also he did gunet' ai p' ubi'l wa'irumuinani' atc' T'gadagu235 dji 16 he I Duck. I "Just now, is it not? I What, pray, could be the t' ima'ieawaenigi' uma'e - aits ' k!a'itc' ik ! da!ridjuwa- his doing to us I" I Is with them I the I ground squirrel I gray squirrel also. t' imai biri'h adji ea'nmidienigi' t' jlnet' asinte' 'I'du- 18 "Where is I the I our going to I" I they said. I "If I I get up again, bale nidu'rp' ayauna k' ii'sp' awarante' go'ei k' utyaugu I shall go back south. I I should not have been I hear." I "Do not 234 After k!uninet' we should have tenseless form dat'p'a'tl8!gile. 235 Doubtless misheard for atceilgadak!u. 1910] 151 152 University of California Publications in Am. Arch. and Ethn. [Vol. 9 t' le a'igidjeee t' Tnet' ai p' ubi'l' nitc' i'tdjapei aidji eftc' Tt-' say I in that way I" I he said I he I Duck. I "Go straight north I the I far north! 2 djatmi elt na'idjatc' itdjami niltc' i'tdjapei mausdi glma- still farther north I go straight northl I I shall be I thinking it out," ya'una t''net' a'ni nIha'ue aits ' dj 023e t'!'net' kMuni he said. I "Let me see I Go east I the I Hat Creek Indians I" I he said, I "and 4 niha'ue aidj iwi'ldjabiya'237 k !uni nlha'ue aidj i' t' a'u- go east I the I across-river-north people I and ; go east I the I people of It ttaaurik!ul rik !uyd niwi'lt' p' ae ai s uk !o`niy& t' i'nett niha'ue Go across south I them. I S uk !6niyA," I he said, I "go east 6 aitc ' ' i'laurimaut!u'i t' f'hainamadjayauna t' i'nett ai the I rising-sun place. I I also shall be accustomed to do so," I he said I he Ia'lak'1 ai k !urul' nitc' i'tdjamiyauna t' alyausgusik !u- Goose I he Crane, I "I shall go straight north. I I never supposed I should do 8 warandj aidjeee djl yu'rtgunaiyau dji m0'yauna that I the (my) I being perfectly contented I the (my) I eating, t' flyausgusik!uwarandj aidjeee' p' it!wa'ldisiei t' 'netf I never supposed I should do I that. I (Meteor) will fall down and burst," I he said, lo k!unus p' i'tebale ai xa'na k!unus t'uWe aigi ts a'urn - "and it will I boil up I it I water I and it will I do so I at it I down river west. dji 'I'muimarip !asiei' as ' a'ik !uttc !atei' a'ienum ai They will lie down in them I if they are I be sick in any way. I You I he (who) 12 ' inena'idjusienuma a'ienum ai babi'lsienuma aigits ' you will always look around for food, 1 you I he (who) I will run about I at the s.itei'teiwi tc' i'witetc !a'usienuma' gis.i's.ienuma' a'igidja yellow pines, I you will get yellow-pine nuts, I you will be satiated. I Here 14 mits !p' adi'sik!oea' ttuisik!oe I'gamna aigu wacfl'ptt' 238 I shall have (my) place. I I shall do so I across river from here I at it I Wact'pt di ts !umema'u p' ad a'idjeee' diwi'ldjapsie ai bo'ra ea'i- being good I place I that. I It will go across river north I it I bridge I in that (place), 16 gidjeee' dirl'p !ox t' i'psiwaea' as- djimadi'bilei p' ii'djat- Dirilp loha I it will be called. I If it is I be heard about all over, I 'Let us go to bathe duxanig ai diri'p !ox t' i'sie aits' ya' t ini'gumau it I Diri'p loha,' I they will say I the I people. I Slightly 18 yarI'p!as.ie wacui'p' di tt 'sie ai el'gamna wala'usdie it will be hot I Wacutipt di, I it will do so I it I across river from here. I They will glow 236 Contracted from djuhau(na), " dwelling east. " 237 Term for Achomawi Indians of Fall River, a northern tributary of Pit River. 238 = "Digging-stick place " (wa'cu I " digging-stick" and p' a'di ''place '). Sapir: Yana Texts. aits"' ba't' gu ea'igidjeee wala.us ie mutt !s.u'239 matl- the I wild plums I in that (place). I they will grow I mui'tlssu roots I mals'unna roots. s unna dji' dja'ps ie ai da's i gala' dji' djaepsiei They will float north I they I salmon, I trout I they will float north. COYOTE, HERON, AND LIZARD.240 "Do you all come together! I intend to move north the day after tomorrow; I want to camp out for a dance in the north. Get food together! Tomorrow we shall eat before starting out. Dance! Try it now! Let us go to eamp out for a dance, let uis go out to camp in the north country. Let us go to eat their salmon. They must be getting salmon already." (Thus spoke the chief of the Geese people.) They danced. "Try it! You are going to have a dance. Get ready to start when it is daylight! Get ready your feathers, get ready your aprons fringed with pine-nut shells. Get ready your 'Vmi- yauna aprons.241 What shall stay over night at Cl'p !a ;242 yoU will have a dance there, you will practice there, as it is a very good place. You will dig for annis roots at that place, and you will take them along as food. You will dig also for damna roots. There we shall remain for two nights. After that we shall start to move along ahead to Djewitet'a!urik!u243 and to I'da'lmadu.244 There you will practice dancing and will get sunflower seeds. You will rest there and gather sunflower seeds, for the North people245 are very fond of sunflower seeds. " Now they proceeded 239 This word was translated as "dju'pp' a roots" (Eulophus pringlei). 240 The account of the visit of the Geese people to Lizard at Big Bend (of Pit River) bears considerable resemblance to Sam Bat'wil's account of their visit to Flint Rock at Mount Shasta (see note 67). Heron's deception of her husband Coyote is paralleled by Sam's story of "Coyote and his Sister" (see note 152). 241 See translations of mi'yauna and 'Il'miyau in Indian text (p. 142, 11. 7, 8). 242 See note 51. 243 The gariPEi form of Djewint' a'urik!u (see note 201). 244 See note 200. 245 By dja'udjabiya, "North people," are here meant those that corre- spond to the later Achoma'wi or Pit River Indians of Big Bend. By Big Bend is meant the land enclosed on the south by Pit River as it takes a sweep to the north and south between long. 1220 50' and 1220. 153 1910] 154 University of California Publications in Am. Arch. and Ethn. [Vol. 9 to the north. It was Lizard246 who had sent word for all the people to come to a dance. (When they had come near to the north country, the chief said,) "We shall move to yonder place. Make yourselves nice and clean! Let us dance up to there! Lizard has sent word to you, 'Dance!' He has just sent for me, and ha stold me, 'Dance up to here!' " They started in dancing now, while Lizard shouted encouragingly to them. "It is good," said Lizard. There were all sorts of Geese people there from every place. "Be seated here! " said Lizard. "You will eat soon, " he said. " Soon you will have a dance. I have killed a person, that is why I am having a good time." (The chief of the Geese people) spoke in reply, "Yes, that is why I have come hither. I like to have a good time. These children like to have a dance, and that is why I have brought them hither from the south. " "It is very good, " said Lizard. "I rejoice to see you," said the chief of the Geese people. (Lizard said,) "I have a large sweat-house; they will have much salmon to eat, for I am wont to catch them. Soon you will have a dance. " (Lizard said to his people,) "Go for some kindling wood, so that we may have a fire to give light. Do you people cuf wood, so that these people may cook." They all went off together to get kindling wood. (The chief of the Geese said to his people,) "Give them annis roots as food, you have brought along sun- flower seeds." Lizard had sent word to every place. He had sent all over for people to come to his dance, and Heron Woman heard about it. (Coyote, her husband, said to her,) "You should go to spear salmon, I should like to eat some fresh salmon. I am always eat- ing ma'ls.unna roots." "Yes, indeed I shall do so. I shall go to the river to look for salmon. You, for your part, will go to tap around for gophers' holes, while I go tomorrow to get salmon. " She held her salmon spear and looked into the river, waiting 246 The lizard (kluwi'lla) of this myth is not the small species (k!a'l- ts. !auna) of Nos. v and vi. He was described as a big, brown, long- tailed animal, whose bite is not poisonous. The name is given by Curtin (op. cit., p. 313) as Gowila. Sapir: Yana Texts. for salmon. All at once a sucker came swimming from the west. "Go on east to K!a!'djad',247 to Cibu'p'k!aimadu."'247 Soon an- other sucker came swimming from the west. "I do not like you," (she said,) "your bones might get stuck in my throat. Swim on east to Cibu'p' k !aimadu. " All at once a salmon came swimming from the west. She speared the salmon. Then another one came swimming from the west and, (after spearing it,) she ceased. Now she built a fire and cut open the salmon. Then she put it on the fire to roast. After some time she took it off again and ate the salmon, dipping it into acorn mush. When she had fin- ished eating she put the remains away into a basket, and cleaned everything up nice and smooth. (She said to the salmon re- mains,) "Pray do not smell. Coyote might smell it." She put them away, cleaning things up nice and smooth. Now she braided tassels, making a tasseled buckskin skirt. After three days of braiding she finished her apron of white mi'ha grass, and twined a tule basket-cap and a willow basket-cap. It was already dark when Coyote came back home with bruised legs; ugly he looked, and he was all covered with mud. She, the Heron Woman, was wont to come back home when it was dark, satiated. Coyote baked his ma'ls-unna roots and his annis roots, picked out the big ones, (and said to her), "You should eat these annis roots." "I do not care to eat them," Heron Woman was wont to reply. "Eat these roots for which I have gone far off. Why is it that you do not eat raw food ?248 What is it that you have eaten?" Again she did so for herself. She went off early in the morn- ing and did as before, got salmon for herself. She caught four salmon, put them down on the rocks, and dried the pounded red flesh of the salmon. She used to dry the pounded flesh and, after cleaning things up smooth, put the remains away. "Pray do not 247 See note 225. The place referred to is the Achoma'wi (Fall River Indian) village on Fall River near its confluence with Pit River, at the present Fall City (or Fall River Mills). The name Achomi'wi (Adju'- m&wiE) refers properly only to the Fall River Indians, known by the Yanas as C!bupfk!a'imaduYly' (gat' aEi Clbumkla'imaduyd'). 248 By "raw food" is meant roots and other vegetable food as contrasted with more staple food, particularly acorn-mush, deer meat, and salmon. Distinct verb stems are used for "eat," according to whether reference is had to the former (tce.-) or the latter sort of food (mo-). 3910] 155 156 Uniiversity of California Publicationts in Am. Arch. and Ethn. [Vol. 9 smell !" she said, "he might transgress your taboo. ' 249 When it was dark, Coyote came back home. "I feel sick," said Heron Woman, " I have a toothache." " Indeed! " said Coyote. " When was it that you became sick? " " I dreamt something, and I am always sick." "What is it that you dreamt of?" "I was just dreaming of something," said Heron Woman. " My cheeks are swollen." "Indeed!" said Coyote. "I have a toothache. Dig up tc!i'leawauna250 roots, you will pound them up and put it on my cheeks." "Yes, indeed, I shall do so. You should eat baked roots; have baked ma'ls.utnna roots." Coyote was wont to kill ground squirrels, he was wont to kill gophers, he was wont to kill moles. She put raw acorns into her mouth. "My cheeks are swollen," she said. "I cannot swallow. You should put hot rocks into water, so that I may be able to drink it. My throat is swollen." "I shall come back home when it is dark," said Coyote. "Pray do not come back home when it is dark, please come home somewhat earlier. " "I always run about to a great distance. " Again Heron did as before. She took her raw acorns out of her mouth and put them down on the ground, where she was accustomed to sleep. Again she caught salmon. She caught five salmon, put them on the rocks to roast, and pounded up the red flesh. She never gave him any salmon to eat, she never gave him any food. When it was dark, she returned home as before. The people were having a great dance. She said, "They say that they have been having a dance for three nights. I want my swelling to burst, I want it to burst," she said, always speaking falsely. "It will be good," (said Coyote), "if your swelling burst." "Let me see!" (said Heron Woman to herself,) "I shall go to camp out where they are having a dance." She was wont to take her skirt secretly, her buckskin skirt, tasseled with md'ha grass. "Pray do not be seen!" (she said to her skirt). She now ran off at night to stay over night where they were having a dance. "Do not build a fire," she said (to Coyote) .251 249 It was forbidden to eat salmon at the same time as deer meat, small game, or gophers' roots. This explains Heron's refusal to eat the roots offered by Coyote and her desire to keep the odor of salmon away from him. The transgression of the taboo would mean the stopping of the salmon run. 250 A medicinal root used for swellings. 251 She did not wish to have Coyote get up early, for he might then observe her coming back from the dance. Sapir: Yana Texts. " Pray act as though sick, as I always do; groan, build a fire when it is already daylight," (she said to her acorns). Now she went off, and danced with the people while Coyote kept on sleeping. "Here comes the fine dancer," (said Lizard,) "Coyote 's widow ! ' 1252 When it was just about to dawn, she was wont to run back home along the river. She entered her house again, put the acorns into her mouth again, and again lay down on the ground. "Where are you now? Have you gone away already? Come and build a fire for me! I feel cold." "Heh!" said Coyote, "I have been sleeping soundly." He arose and scurried about at his work. "Do look at my cheeks!" she said, "the swelling will burst." Have you not perchance heard that the people are having a dance?" (said Coyote). Lizard was having a great dance. "Indeed!" she said, "I have not heard anything about it. They did not come here to say anything about it. I have not heard," said Heron Woman. As was his wont, Coyote went off to tap around for gophers' roots, never staying at home. Now the woman went off again to stay over night where they were having a dance. This time Coyote found it out. "Here comes the fine dancer," (Lizard was saying,) " Coyote 's widow!" " Ih! My name is being called," said Coyote. "He calls it," he said. "Yes, it is good, " said Coyote. "It seems that you think that you are sensible. It is I who am a sensible person, I am a great one." Now he went off when it was daylight. "You will not throw me away. So that is why, as it turns out, you reject my food! I run about in every direction, looking for food, saying to myself, 'Let her not be hungry!', and you reject it. Perchance you think you have much sense? I am one that am superior to all, I am superior to my brother chief. I am a person that has much sense. You will not rejoice." Now Coyote went off. "I shall go for wood," said Lizard, "I shall soon come back home. The kindling wood was very good." He went for it; Lizard split up the kindling wood very fine. Suddenly Coyote came crying down hill from the south, he was weeping. (Coyote 252 I.e., "grass widow," divorced or unfaithful wife. Lizard's words are ironical. 1910] 157 158 University of California Publications in Am. Arch. and Ethn. [Vol. 9 was dressed up as an old woman, and pretended to carry a baby. He was really carrying his penis, wrapped up like a baby.) "It seems to be Coyote, is it not?" said Lizard. "Is it you who are chopping wood?" said Coyote. "Yes, I am the one that am giving the dance. Many are the people that have come together here," said Lizard. "I have sent word to every place for all the people to come, " he said. " I am coming back here, " said Coyote; "this here is my orphan child; my husband has been killed." " Indeed! " said Lizard. "' Well! I shall go down to help them,' I was saying to myself. That is why I returned to this place here. Where is it that you are accustomed to go back home?" "I always go back down hill here to the north." He tied the kindling wood with rope made of tc'ilhaimnadu, with rope made of bd'ni-bark strands. "It is heavy," said Lizard. "It was never that way before, " he said. (Coyote had wished to himself that the burden should be heavier than usual.) "I shall push the burden on to you. It is heavy," he said. "It is generally light. Why is it that it is that way?" he said. "Stand in front of me. Pull the burden from me on to yourself." "I might fall," said Coyote, " I shall just push it on to you." (Coyote had put down a piece of sharp flint on which Lizard would have to kneel in drawing the burden on to his shoulders.) And then Coyote pushed it on to him. " Away with all this talking! " (said Coyote to himself). Lizard did (as Coyote had intended), and the veins of his knees were cut through. Now Lizard was dead. "Yes! I shall treat you people in that way." And then he took off Lizard's skin and put it on himself so as to resemble him. "Pray go back to our house. If she wishes to have a fire made for her, pray go and enter the house and build a fire for her. If she wishes to have a poultice put on her, put a poultice on each cheek," (said Coyote to his penis). Coyote's penis did so. It put poultices on Heron. Now Coyote took up the wood and carried it, putting Lizard's appearance on himself. Then he went back down hill to the north. "The chief has come back home, he was out to get wood," (said the people). He stepped on top of the ladder of the sweat- house and he put down the wood, and now he entered the house. Water was poured on his face; he blinked. "That one must be Sapir: Yana Texts. Coyote, for he blinks," (they thought). "You will soon have a dance," he said. "I have a sore throat, because of my shouting. Soon you will all go to sleep. Dance!" he said. Just then his faithless wife came. "Amm! You will act in that way indeed, will you? Perhaps you think that you will live?"253 he said (to himself). "So you try to fool me when I am asleep, do you? (Aloud:) "Hehe! Here comes the fine dancer, Coyote's wife! Soon you will all go to sleep," he said. "You will dance in the daytime tomorrow; you will dance till night-fall." Now they were all asleep, sleeping all together, snoring. Now Coyote smeared pitch around the sweat-house, smeared pitch on the feet of all of them, smeared pitch on the people. "Do not run out to save yourselves! " Now Coyote went out of the house. The people in the sweat-house burned up. "That is what I al- ways do when I am angry. Now cook for your loved one! What I do is good," he said. "So that is how you act, is it? That is why you reject food? I go far off to get roots for you, and you reject them!" Duck alone saved himself, and with him was Goose; Goose was burnt, burnt off on one side. Then he walked flat on his feet into a lake. Duck did likewise. "Now he has taken revenge on us. Why did he act in this way to us?" With them were also Ground Squirrel and Gray Squirrel. "Whither shall we go?" they said. "If I recover," (said Goose,) "I shall go back to the south. I should not have listened to (Lizard's invitation)." "Do not speak thus," said Duck. "Go straight north to the far north! Go still further north! I shall think it out," he said. "Let me see! Go east to the Hat Creek Indians," said (Goose), "and go east to the people dwelling across the river to the north, and go east to the people of I'tPaurik!u.254 Go over to the south to the S.uk !o`niy&, "1255 he said, "go east to the rising sun. I also 258 The exact translation and significance of this sentence are rather doubtful. 254 Now known as Hot Springs Valley or Big Valley. It is in southern Modoc and northern Lassen counties and is drained by Pit River. 256 S'u1c!6'niyd seems to have been of. somewhat indefinite application as a term embracing Indians to the extreme east. It was used by Betty Brown to refer to the Northeast Maidu of Susanville and the Achoma'wi of Dixie Valley. Sam Bat'wi thought it meant the "Hot Springs" and "Snake" (i.e., Shoshone) Indians. The valleys referred to in the text- Burney and Hat Creek valleys (inhabited by the Atsug6'wi or Hat Creek Indians), Fall River, Big Valley, and Dixie Valley-were formerly visited in the spring by myriads of ducks. 1910] 159 160 University of California Publications in Am. Arch. and Ethn. [Vol. 9 shall be wont to do so," said Goose and Crane, " I shall go straight north. I never thought that I should do that. I was very happy at home; I had plenty to eat. Never did I think that I would do that. A meteor will fall down and burst," he said, "and the water will boil. It will be that way also down the river to the west.258 People will lie down in them if they are sick in any way." (He spoke to Ground Squirrel,) "You will be he who will always look around for food," (and to Gray Squirrel,) "while you will be he who will jump about among the yellow- pines, you will get yellow-pine nuts, and you will be satiated. I shall have my place here. I shall also be north across the river from here at Wac&'pp'di,257 for that is a very good place. To that place there will be a bridge going north across the river, and the place will be called Dirl'p!oha.258 That place will be heard about all over, and people will say, 'Let us go to bathe at D1ri'p !oha.' It will be only slightly warm at Wacii'p'di; so it will be across the river from here. Wild plums will grow in that place, mic't!s*u and ma'ls-unn4 roots will also grow there. Salmon will swim to the north, trout will swim to the north. " XIII. THE FINDING OF FIRE. (Translated from Curtin 's " Creation Myths of Primitive America, " pp. 365-70.) 259 aip!a' aumudja'up!A mits!a'ueniwar illna'idjas aigidj Long ago I fire-chief I had fire I far away i in the 2 dja'urp' a aigi !'hauts"' da'x aits ' k' e'djutdiyat k' u'e- south I at it X from west I river. I The I people hereabouts I were not niwar mits!a'ue madjupgir1't!uigu'tnek'iwa'r t!in!'gumau have fire. I They had some sort that went out. I Slightly 4 yarl'banek' iwar ' a'mutdicniwar k' u'eniwar m' see ai theirs burned I it was warm, I not it was I cause to be cooked I it 256 This explains the occurrence of hot sulphur springs in Big Valley and Big Bend. 257 Kosk Creek, a northern tributary of Pit River. Big Bend is directly opposite its confluience with the latter stream. 258 Hot Springs of Big Bend. 259 Curtin's version was read to Betty Brown and translated by her sentence by sentence. It is of considerable linguistic interest to see how a connected English myth appears when translated back into the Indian. Sapir: Yana Texts. a'u' t' o'mau aidji aueni'k opdji'eniwar ba" k !unu- fire I being like I the I our fire. I They killed I deer I and were eniwar galaTt' ima'i k !ununet! moes.u'ihategu"e 2 fish besides I but they were I eat them merely raw. mits !aueniwar aidj itc iTnem'djiya' k'eianiwar mo'see They had fire I the I far west people, I not it was I cause to cook ai a'u' ' ariyu'neniwar aits' ya' aigidj itct ittedj`'m 4 it I fire. I Many were I the I people I in the I far north, ariyu'riwinigunet' aigidj itc' i'texa'u k' itnet' kt aik' many were also I in the I far east. I Not was theirs I their a'u' k!ununet k' u mo'seea 6 fire I and it was I not I cause to cook. au'dama'ik'o aits-' Wtatlts fV gatsWanmaniewar ai p'&'wi "Perchance there is fire I the I some direction far off," I they were talking in coun- cil there I it I Pt flwi. biri'gadap' aea dji de'waimaenigi' 8 "Where pray would be I the I our finding it I" maus-i 'i'tduyau ba'wisak iea' t'inetf ai aha/limil' "I shall I go to look for it I when it is dark," I said I he I Fox. a'igidji bat'wisak' i i' tdunet' aigi a'ut nigi'llawnet' lo In that I when it was dark I he went to look for it I for it I fire. I He went up to top of mountain agi wa' ganutp pa280 mini'thaunett k ununet' minitts' i'ne- at it I Lassen's Butte. I He looked east I and he was I look far off west. mt ts't kt i' damainet' de'waie aigidj ea'ut mininena'i- 12 Not perhaps he was I find I to the j fire. I He looked up elsewhere, diabalet' minitte' iftedjAminet' k' uinet' aits ' a'%u' minit- he looked far off north. I Not was I the I fire. I He looked far off south, tct i'tetpt anett kt 'rnet' dewaie aigits ' a'tu aigits' 14 not he was I find I to the I flre I at the p' a'dit' imai any place. madut'anet' aidj aha'limil' k !Unet' 2B11 gayaL'waUe aigi 16 He arrived back home I the I Fox I and he was I talk to I to them mudja'up !a gi ya' k' f'sindj de'waie aits ' a'una fire-chief I to I people. I "I not am I find I the I fire," t' I'net' k' u'sindj de'namemaisaea nelts'djaru'sik !oea W& 18 he said, l "I not am I see any. I I shall proceed to go up mountain I I shall go and try once again, ninaewairut' ima'isik!oea mo't djasik!oea nisa'sik!6 hala'ikt i I shall take (some one) along. I I shall go off I to-morrow 260 Lit.) "small Mt. Shasta." Wa' gani'lp !a is the regularly formed diminutive of Wa'galii' "Mt. Shasta." 261 Probably so heard from rapidly pronounced k!ununett. 1910] 161 162 University of California Publications in Am. Arch. and Ethn. [Vol. 9 ba'wisak' iea necdja'irirusik!5 iedja'irik! ai wat galiu' when it is dark, I I shall proceed to go on top I on top (of mountain) I it I Mt. Shasta. 2 a'pbih aidj ts !u'pektiea kt k!uyu'lla a'pbih aidj Who is he I here I his is good I his I head? I Who is he I here ma'tdjaktica k' ts 'u'na aik' de'waiyaun aigidj a'una his are sharp I his I eyes I his I seeing I to the I fire? 4 ma'usindj I'riyau eauna hala'ikti ba'wisaktiea iedja'i- I shall be I looking for I fire I to-morrow I when it is dark I on top rik! wa' gal' a'idji p' adi mini'tdjibasik !o aitst' pt a'- Mt. Shasta. I That I place I I shall look all around I the I every place 6 dibanauma ' lriyaunidj aits ' a'una my looking for I the I fire." wak!unA's' aidja aits' minidiwaga'lsamauya' aigitst' "He dwells I here I the I looking-right-through person I to the 8 s'i'teiteiwibanauma262 aits ' minitdibi'ldjawaimauya' aits t every tree I the I looking-all-over-for-one person I the minidiwa`1dimauyV' aits ' minidiwaga'lsamauy& aigidj looking-down-into-earth person I the I looking-right-through person I to the 10 dji'galla mo" djasinu ba'wisak' iea' ada'iri s'iewe'gi mountain. I You shall take him along I when it is dark I that I S'ifwa'gi." nlel'waurunett ai 'ahatlimil' aigi s.iewe'k' ' a'tsasi- He went after him I he I Fox I to him I S'iewflgi. I "We shall go off 12 nik' hala'ik' i ba/wisak' ica i'tduyaunik' a'una t' inet' to-morrow I when it is dark I our going to look for I fire," I he said. a'ha ni'mmaigusik!oea as k' f p' a'iis 263 ai 'ya "Yes, I shall help (you) to go I if is I not I be far off I it I trail." 14 k!e'enaigummasiei t'Tnet' ai 'aha'limil' k!oenaiea- "Indeed it will be near," I he said I he i Fox. I "I shall make it near." sik!oea' 16 aluk!masa!netV ai s4ewe'k' aik' dje'djaup!aeayau He was willing to go off I he I S'i6 wg'gi. I Their I being ready art'eiu'tsanet' wotttgu'llette eaigidj i'y ai taha'limil' they both went off. I He folded in two I to the I trail I he I Fox 18 k!ununet bo'gatt gutptaue a'ip!itsamats !ukti nigi'llaunet and he was I make short his own. I When they had arrived there after some time I they went up to top of mountain aigidj wat galu' wairu dje'djaup !a' yunent' e k' i'diyaii to the I Mt. Shasta. I Now I they were both ready I their I looking for 2132 -s.t6jititEiW properly means " yellow pines'" (sing. s.i'witei). 263 One would rather expect pfa'8s.ae. 1910] Sapir: Yana Texts. 163 ea'u' bas !'net' ha'llup !annainet' t !in!'gumau dePwaime' - fre. I It was night, I it was very dark. I Being small I they saw glowing millet' gi a'u' 2 to I fire. mini'thaunet' minitk!sururu'isanet' mini'tdadjap!anet' They looked east, I they looked off sharp, I they looked long and intently. k' i'net' de'waie aigits ' a'u mini'tte' itedjaminet' aik 4 Not they were I see I to the I fire. I They looked far off north, I their t' uwiniguya'u mini'tt&c inefm'dji'net' k' unuitnet ai ca'%u' doing in same way I they looked far off west. I Not yet was I it I fire. wairu mini'ttet itep' anet' ai ' aha'limil' mini'tdadja- 6 Now I he looked far off south I he I Fox, I he looked long and intently, p !anet' mini'thateduk !apgunet' ai'p !itsak' i mini'duwaunet' he saw nothing coming towards him. When some time had elapsed I he looked to- wards it. dimh'enaigunet' djila'pe1 p' a.u'samau 8 suddenly it was I gleam I being far off. eiewe'gi t' app!a'sindj de'wais auna t!inl'gumaup!a "S'iEw8'gi, it seems that I I see I fire I being very small djau'rp' a t' app !a's augu'mmaeas ai p' ai's'amauna 1o south. I It seems that I it is indeed fire I it I being far off. ttapp!a's a'una tTgummanet' It seems that it is I fire," I indeed he said. mini'tp' augadamadjaea' la'ue aidji mini'diwauyaue- 12 "Pray keep looking at it I I Be strong I the I your looking at it! numa' a'u' damaik! aidjeee' t'Tnet' a.i s'iewe'k' Perchance is fire I that there," I he said I he I S iEwg'gi. mini'diyasip!asindja a'u'damaigummak! aidjeee' ma'us i- 14 I am dizzy from looking, I perchance is indeed fire I that there. I I shall you wame de"waieawdema' mini'tpt aumit' guci' t' i'net' ai. my having you see it. I You in your turn look at it!" I he said I he ' aha'limi'l' 16 Fox. t !in!'gumau de'wainet' ai s.iewe'k' i'ha a'un Being small I he saw it I he I S'iEwfilgi. I "Yes, I fire aidjeee' t' Tnetf 18 that there," I he said. wa'iru de'waisinig ai ea una de'djibagu'mmasiniog "Now I we shall see I it I fire, I we shall indeed know aik p' afi'rp' ayauna t'Tnet' ai ahalimi'l' 20 its I being far off south," I said I he I Fox. 164 1University of California Publications in Am. Arch. and Ethn. [Vol. 9 bUogat' gutp' aunet' ai ' ahatlimil' gi ' li ya k !u'tdit- He made it short for themselves he I Fox I to I trail, I they got back home quickly 2 duatgunet' aigi p' a'w1 de'waisk' inig ai ea'una tt inet' at it I Pta twi. I "We have found I it I fire," I he said ai git !a'pduwauyau aigi mudja'up !a aigits' ya'mi't'k' u he I recounting to them I to the I chief I to him I people also. 4 wairu de'waimuisk' inig ai ea'una wairu mits!aWuhae- "Now I we have just found I it I fire, I now I let us have fire." nigi 6 'aha mits!k!a'lbasinig ai ea'una t' Vnet' ai yai' "Yes, I we shall keep it I it I fire," I said I they I people. atc I' mas'ik ! aidji t' "eanigi' aits' a'una A'djaudja- "I don't know what shall be I the I our doing about it I the I fire. I It cannot be done 8 p !aeasi ba'igumaup !a eap' anig 'aruwa'urue aits- a'una being but one (thing) I if we should I proceed to go for I the I fire," t' l'nqt' ai I ahtl'imiVl wairu aik' de'waiyaun aha'- he said I he I Fox. I "Now I his I seeing it I Fox 10 limill aikt 2e4 a'una niwa'urusiei' pt aii's'as' aits ' lya to it I fire I he shall proceed to go for it. I Far off is I the I trail. apbi'mas aidj ditei'mmariwa apbi'mah aidj mau Who will be I the one I that helps him, I who is I the one I about to 12 nlma'sayaun aik' aha'limilla k' auwiea'uruyauk' iea going off with him I his I Fox I his I going to get fire I" tP i'etf ai mudjaunp!a' he said I he I chief. 14 djima'ts djamau ha'djanmau aits- ya' alu'k!maba- Being five times I being ten I the I people I every one was willing, naumanet f nlsa'net' xana'ibak' i dju'lett aits- ' lt ya they went off I when it was daylight. I Long was I the I trail 16 k !ununet' k' ui ne" ewitdjap !ae a'tsanet' a'imisk' i ba- and it was I not I be capable of walking further thereon. I They went off I pretty soon I several-tired-out persons. gu'lmits!imauya' a'ip!itsamatc!uk' V'' djawinigunet' k!- After some time I some more were tired. I Being about to get close to it 18 ena'iyuduwaubitdjayau caigits. dat'x aik' u'rp' amau to the I river I its I being south aits- a'ut buleli'megunet' aits- ya' ai nimatba'lx ai the I fire I only three were left I the I people I they I who had started with (him) I he 20 'ahAlimil' ai sfu's marimel ai mi'ts!' Fox I she I Dog I woman I he Coyote. 264 Perhaps misheard for aigi. Sapir: Yana Texts. aits- djau'rp'a aits' d'x aumudja'up!& badja'Lts'- The I south I the I river I fire-chief I his was large going up djantet'kt aik' yawa'w1 k!ununet' badja'lts'djak' aik' 2 his I village I and was I large going up his I his wat' guru'w k!deaa'iyudapts !ineVt aik' ya'waw1 mits!- sweat-house, I it was close to it I his I village. I He kept it there k!a'lp!amanet' aigi a'u' aigidji wa'w' datep!a'nnainet' 4 to it I fire I at that I house. I They were very many aits ' ya' aik' malt!its. ' ari'yunet' aits ' ya'djilya'u the I people I his I servants, I they were many I there I dwelling around. mini'teidibilet' aik' k'! &yaugu wi's aiyau eaidji ea'una 6 They looked in every direction I their I not (prohib.) I stealing it from them I that I fire. ' mnet' aigits ' p' a'ts.' a aigits ' te' ilware'k !u aigits ' They watched I there I Snow I there I Big Rain I there tc' ilda'yau aigits sabi'lk !e yu aigits ' djutc u'lhautc u 8 Big 'd&'yauna' root I there I Hail I there I Strong South Wind aigits ' djutc' u'lwate' u aigits ' djutc' u'lgam aigits ' there I Strong West Wind I there I Strong North Wind I there djute' u'lt' k' 10 Strong East Wind. bu'lmits!inet' ai 'ahatlimil' um&'net' ai mA's!, They were three I he Fox, I he was with him I he I Coyote, um&!net' ai cft'cu mari'me' djaea'net' aits ' b'o'r 12 she was with him I she I Dog I woman. I They arrived at I the I bridge aigi eltc' i'tedjam wak !un'net' k' o'biyau wair e'xai- at it I north. I They sat I their I watching I now I when everything is quiet baduwaldieaiyauk' i aigi watt' guruwamat' u p !utc !I'na- 14 at it I sweat-house place. I It was narrow mainet' ai b6'r k !ununet' bu'llilip !ae p' u'llainet' ai it I bridge I and it was I be slippery. I He smeared (pitch) over I he 'aha'limil' kt daliw gi - ts!a'lf p'u'llaihainanef aik' 16 Fox I his I hands and fingers I with I pitch, I he also put (pitch) over I his la'lt du'llaiwinigunet' aik' la'lk' i aik' dali'uwk' i aigi feet. I He likewise put (pitch) over I their I feet I their I hands and flngers I to them mi'ts f cutceu marimel 'aruwi'lsanet' aits't bu'lmits!i- 18 Coyote I Dog I woman. I They went off across river I the I being three mau ' s1 i'w k ununet' k' i' bui'lilie 'atei'nnaiwadu- men I and they were I not I slip. I They came and found them runet' k' s adi'psik' unuyauk' i aigi watt' guru'w 20 their I all still sleeping I in it I sweat-house. 1.910] 165 166 University of California Publications in Am. Arch. and Ethn. [Vol. 9 aits ' 'a'bamau aumudja'up!& ts!o'peamau mO`rieenetf The I being old I fire-chief I well made I he covered it over with 2 aigi t!a'pelwieau' aik ea'u' '`xaiwaldinet' e ai eiwf'l' at them I ashes I his I fire. I Everything was quiet I it I inside uma" ai eima'let x'ts !xayadum' djagunet' aigi eledja'i- likewise it I outside. I They just crept along quietly I at it I on top 4 rik!u wa't' guru'w ai 'aha'limil' ai mits! ai eieuc sweat-house I he I Fox I he I Coyote I she I Dog mari'mei mini'duwulet' s-a'dips-ik' ununet' woman. I They looked inside of house, I they were all sleeping yet. 6 maeu'ldi'budjayauna t' inet' ai mits!' "I shall climb down frst," I he said I he I Coyote. 6 k'uiyauguei' be'yau 'i"bi1li'265 'i'tduyaun ai "O, I do not! I it is I who shall I go first into house I going to look for I it 8 ea'una k!unusik!o mmIlt'mAema auwik!a'psinuma k!unu- fire I and I shall I reach it to you. I You will take it to yourself I and you wiU sinu baewi'tdjaea' t' ifnet' ai ' ahat'limi'l' djleyU'teWUl- run off quickly," I he said I he I Fox. I He slipped down 10 dinet' ai aha'limil' ya'ik!unanet' ai mits-!' aigi he I Fox, I they remained I he I Coyote I at her ci'cumarimeitc' k' u aigi baeli'w djO'baidits!xayanet' ai Dog-woman with I on it I roof. I He carefully put (ashes) aside I he 12 aha'limil' aigi ea'u' b"'djalaunet' aigi *a'u' ba- Fox I at it I fire, I he took out I from it I fre I being big piece, dja'nemats !imauk' i mo'duwaunet' aigi k !unel'mariMeip la he handed it to her I to her I old woman. 14 bo'djawulet' aik' ma'leguma't' u bo'djaeiwaunet' t!inl'- She put it into I her I ear place. I He handed over to her I being very small, gumaup!a bo'djawinigunett ai ba'imau ma'lek"' dji- once again she put it I it I being one I ear. I She slipped down 16 eWrtewuldinet' gi ledja'irik! wa't' guru'w bawi'lsanet' from I on top I sweat-house, I she ran off across river aigits"' bo'r basa/yagalet' at the I bridge, I she ran off quickly. 18 w0" waun te' ai 'aha'limil' aigi mi'ts'!' lu'iwul- He made two to him I he I Fox I to him I Coyote. I He put both of them in t Vuimits finet' aik' mallek' u watirt' u nisat'net' dj'e'yu- his I ears, now I he went off. I He filled them 20 wulet' aik' ma'lek' u ai ' aha/limil' k!ununet' baei'sae his I ears e he I Fox I and he was I run off after them. 265 t $it buwulfi'. 10Sapir: Yana Text-. ada'iri bu'lmits!Iwa s ugi'llaueayaukti aigi ut mits!i'mau Those I who are three I when having run over mountains I at them I being two dji'gal mila'met ai ea'umudjaup!&' de'wainett a'igi 2 mountains I he woke up I he I fire-chief. I He saw I at them t !apela'waeau kt anu'idiyauk' iwa' auwiea'usanett iw ai ashes I their I having been burrowed into and put to one side, I fire had been taken away I it ea'ut baltdidueu'ldinet' ai ts, i'uw k!aenaliyuwaunet' 4 fire, I it fell down I it I coal I it came close to it aigi baeli'wa darteba'let' maedja'irinet aigi wat' guru'wv to it I central post. I He jumped up, I he climbed on top of it I at it I sweat-house, bats !i' dinete e' mo` bak !amnetW aik' ya' 6 he shouted, I he called to all I his I people. wica'iwara dji ea'una wica'iwar& dji ea'una ni'm'- "It has been stolen I the (our) I fire, I it has been stolen I the (our) I fire. Now do you all gO I djatdiwiei -abi'lwiea' 8 follow them!" wa'irtt U ya'ik !balet' k !ununet' s.uei'sae ai pt afts' a Now I they got up I and they were I run off after them I he I Snow ai t'ci'1ware'k!u ai tc'ildatyau ai sabi'lk!e'xu aits't lo he I Big Rain I he I Big dA'yauna root I he I Hail I the bare'k!ubana'uMa aits"' djuk!a'Ibanaunma djuya'galk' inet' all Rain (people) I the I all Wind (people). I Rain came quickly k !ununet' danemau bo'reea aigits*' p' a'dibanau'ma darte- 12 and they were I being much I cause to rain I at the I every place. I It was much (fall- ing) on ground wa'ldinet' aits ' bare"k!u dji'was abanaumanet' aits ' the I rain, I water was over every (place) I the pV a'dibanau'ma 14 every place. utbfi'net' ai djuwa/tt'u aigi eaumudja'up!& k' He was first I he I South Wind I at them I fire-chief I his matt fisk' i O'bilet' e aigi bu'lmits !imau ai we'sadjRYc 16 followers. I He followed them I to them I being three I they I thieves. ba'k' iwinigunet' ai tc' i'lwarek!u wali'leanet' aigi bu'l- He also came running I he I Big Rain, I he reached them as though about to fall on them I to them I being three mits !imau k !ununet' mIk !i'tdeea ho'labanet' e' k !ununet' 18 and he was I act as though angry. I He made them all wet I and he was ho'tc!idiwadjoe wairu djuk' i'net' ai djuga'm' k!ununet' cause them to feel cold. I Now I wind came I he I North Wind I and he was dju'k' ie ai p' a'tc' do'rimmanet' e' 20 come blowing I he I Snow, I they nearly caused them to freeze. 1910] 167 168 University of California Publications in Am. Arch. and Ethn. [Vol. 9 dila'ubitdjanct' ai mi'ts!' madju'pgir netf ai ea'u' He was about to die I he I Coyote, I it went out I it I fire 2 aigi mi'ts!P k' m&'diIegiiwkT i' t' 'winigunet ai 'aha'- in them I Coyote I his I two ears. I He did likewise I he I Fox limil k' madju'pgirieaya'u ai tc' ilware'k!u ai dju- his I having fire go out. I He I Big Rain I he I South Wind 4 wa'tc 'u ai p' a'tct a pt o'gidinett aigi ea'u' k!ununet' he I Snow I blew fire out I to it I fire I and he was ' u'lidjae cause it to fall. 6 u'dunitdim' djanet' pt au'samau ai ciicu mariem' She was coming behind I being far off I she I Dog I woman, mi'ldjam' djanett aik' bai'm' djayau diltdurtpV amt djanct' she came running I her I running behind. I She held it against (her ear) 8 aik' dal' aigi ba'igumau mallekt u aik' mi'ldjaya'u her I hand I at it I being one I ear I her I running. bo'tdiramet e' ai Ea'u' aik' ma'leguma't' U aik' ba't- She lost it by having it fall out I it I fire I her I ear place, I its I getting lost by fall- ing out 10 dirabiyau t' u'nnaptc !ik !aut !altc !inet' mitc' wilbat!a'ltc !inett it broke asunder in two pieces I at fell apart. bo'djadubalet' ai tot ilware'k!U aigi ea'ut k!ununet' He picked it up again I he I Big Rain I at it I fire I and he was 12 w'ett sae djima'nmimau de'waitpt aunet' waiema'ip!anett take it off home. I Being six I he found them, I he supposed de'waibatptauyau w&'k!ditV!uimits!inetV aik' wO'bileaya'u finding all of them. I He together with others stood still I their I following them. 14 cu"bunt e ai 'aha'limil' ai mAOt S i uIdjasanet' They ran ahead I he I Fox I he I Coyote, I they threw her away aigi ceicu mariemi kt ii yauatt 266 miniduwa'ue ditdu- to her I Dog I woman I no longer being I look at her, I they arrived home putting out hands first. 16 ea'rt' budjanet' ha'lanet' ha'ts !inett k' j" djaya'u They were wet I they were cold I their I being tired. birti'mah aidju eaPuna yo'gaip !anett ai mu'djaup !&' "Where is I the your I fire I" I he asked him I he I chief. 18 kt i'sintc' mits !k!a'lp!aea' tcti'lwarek!6 a'uwibas aigi "Not I I have it, I Big Rain I has taken it all I to it dji eatuenidja t' lnet' ai ' ahat'limil' the I my fire," I he said I he I Fox. 2ee More correctly k't ayauattt (male form: ktI'yauatdi). 1910] Sapir: Yana Texts. 169 biri'mah aidju ea'una yo&gaip!anet' ai mfi'djaup!aR' "Where is I the your I fire I" I he asked I he I chief. ai tcWilware'k!u be ea'uwiei t'Tnet' ai mi'ts!1 2 "He I Big Rain I it is who I take it," I he said I he I Coyote. ai mud'djaup !& k' u'lmits !inet' k' aik' djuk !u'tts !1 He I chief I his was grieved I his I heart, kVu'lmits!ibanaumanet'k aik' djuk!u'tts1 aits&' y&'ba- 4 everybody's was grieved I their I heart I the I every person. na'uma ai k!una/mariemip!a k' f'kt inet' djidjura'i' da- She I old woman I was not coming. I "Perchance she has been frozen to death," maisik!uwara' tf' Inet' ai ya' 6 they said I they I people. aik' 'I'waldibitdjayauk' i dima'neaigunet ' ad&'k' ie ai Its I being about to go down I suddenly she was I come back home I she cu'cu mari'emil k !ii'dum' djagunett i'" djap !annainet' la'u- 8 Dog I woman, I she was slow in coming home, I she was very tired, I very strong was hers p!annainet'k' aik' djuk!utts!1 di'tdueanet' aigi wat't- her I heart. S She arrived home putting out her hand I at it I sweat-house. guru'w 'i'duwulet' k' tnet' gaya' muruldi'net' ha"t!- lo She went inside again, I not she was I speak, I she lay down I being wet all through galamau ha/ts!idiyau' coldness. biri'mah aitc' ea'ut yo`gaip!anet' ai 'aha'limilI 12 "Where is I the I fireI" she asked, I "he I Fox ai -milts f k'ut"damaik!uwar weftt ukt i%e aigi ea'iu' he I Coyote I have they not perchance been I bring home I to it I fire?I umu'imesiwaeas k!unus la'ule datea'udaigar&'x 14 They are younger I and they are I be strong, I really they had much fire. a'ip!itsak'i 'it'ba'let d6k!a1dapts!inet' aigi s itga.'ue After some time I she got up, I she shoved them together I at it I wood dust k' hami'k!imauk'i wak!un&'wa1dinet' e" p'aidinet' aik' 16 its I being fine, I she sat down, I she disclosed I her ma'lek' u m ea'nmegunett aigi s.itga'uei aits.' badja'ne- ear, I she held it close thereto I to it I wood dust. I The I being big piece mats !umau aits-' ea'u' ba'tdiramet' 'Iwa'ik' iyagaletf iwae 18 the I fire I it dropped out. I Wood was brought quickly ai eil' a'imuisht i yaela'ip !as ai wat' guruwatet u'l ai it I wood, I soon I it warms up I it I whole sweat-house. I They x&'tc !itbanaumax ai ya' xi'mutdibanet' k !ununet' 20 formerly every one cold I they I people I they all were warm I and they were gima'up!abanaumae every one be glad. 170 University of California Publications in Am. Arch. and Ethn. [Vol. 9 mi'ts!bak iwae ai banale 'o`ninaewa'ihaenigi' mo't!iha- "Do you cause venison to be had hither I it I deer-meat! I Let us try itl I let us roast it 2 Enigi' atc' V'k aik' dji'djawa' t' inetV ai mu'djaup!ia' what its I its I that it tastes," I he said I he I chief. 'I'muirinet' aigi ba" k!ununet' 0oti u mits!V'- He cut off I to it I deer-meat I and he was I roast it. I Being-two persons 4 mauya djiemainet'e ts!upp!a'nnaisi t'i'nett ai waye'- they tasted it. I "It is very good," I they said. I He I third one mai' ma' maus i '0 ninaewaiyauna t' i'net' ai g&'k'i "I shall I trying it," I he said. I He I Crow 6 dje'maiwinigunetV e' wi'tc'usi' ts!upp!a'nnaisi t'int' ai he also tasted it. I "It is sweet, I it is very good," I he said I he Crow. 8 mot!itm!uimits!ipgunet aigi ba" ts!upp!a'nuaimnau Each one roasted it I to it I deer-meat, I being very good mo"net' hanaaibatdik' i ba"ibarutdinet' nida'ptc !inet' ba' - they ate. I When it was already morning I they all now went to hunt deer, I they came together I when it was dark [0 wisak' i k' mo'daptc!iya'u t!uimudja!up!& nitbaWlet' their I eating together. I Another chief I he started out aigi t!u'ip' diwinik'u k' mowana'im' djaya'u k?iununet at it I another place somewheres I his I coming to eat theirs I and he was 12 a'uwibale aigi ea'u' we't' sanet' a'imisk' i inits !a'ubanau- take up I to it I fire, I he took it off home. I Soon I they all had fire manet' aits"' ya' mits !a'ubanaumanet' aidji e1t !a'Lts!' the I people, I every one had fire I the I every direction. THE FINDING OF FIRE. (From Curtin's "Creation Myths of Primitive America," pp. 365-370.) 2a8 In the beginning Au Mujaupa had fire very far down south on the other side of a big river. The people in this country had no real fire; they had a kind of fire, but it wasn't good. It just warmed a little; it wouldn't cook like the fire we have now. People killed deer and fished, but they had to eat fish and veni- son raw. "G 7 -pt di--=pt a'di " place. I" 268 By the courtesy of Mrs. Curtin and Little, Brown, and Company per- mission was received to reprint Jeremiah Curtin 's myth entire. No changes have been made in his spelling of Indian names, but the Indian translation gives them in more strictly phonetic form. Sapir: Yana Texts. In the west people had fire, but it wouldn't cook. In the north there were many people, and in the east; but they had no fire that would cook. "There must be fire in some place," said the people at Pawi; "how can we find it? " "I will go out to-night to look," said Ahalamila. That night he went to look for fire. He went to the top of Wahkanopa, looked east and west, saw no fire in either place. Next he looked north; no fire in the north. He looked south; saw no fire anywhere. Ahalamila came home and talked to the chief and people. "I saw no fire," said he; "I could not see any, but I will go to a better place the next time and take some one with me. I will go to-morrow night to the top of Wahkalu. Who here has a good head, who has a sharp eye to see fire? I want to look for fire to-morrow night from the top of Wahkalu; from that place I will look all around the whole world to find fire. " "We have a man here," said the chief," who can see through a tree, who can see down through the earth to bed rock, who can see through a mountain. You can take him to-morrow night with you. He is Siwegi." Ahalamila went to Siwegi. "Will you go to-morrow night to look for fire?" asked he. "I will go if the way is not too long." "Oh," said Ahalamila, "it will not be long. I will shorten it. " Siwegi agreed to go; and when the time came, they started. Ahalamila doubled up the trail and made it short; in an hour they were on the top of Wahkalu, both ready now to look for fire. The night is very dark; they can see the smallest fire easily. They look to the east, look with great care, look a good while, see no fire; they look to the north in the same way, see no fire; they look to the west, no fire there. Now Ahalamila looks south, looks a long time, and sees nothing; he looks half an hour to the south, sees a little glimmer like a light very far away. "'Siwegi," said he, "I see a small light down south; it seems like fire far away. I think it is fire. " 19101 171 172 University of California Publications in Am. Arch. and Ethn. [Vol. 9 "Look again, " said Siwegi, " look sharply. Maybe it is fire. " "I have looked enough, I think it is fire," said Ahalamila; "but I want you to see it, I want you to look now." Siwegi looked a little while. "Yes, that is fire," said he. "Well," said Ahalamila, "we see fire, we know that it is far off in the south." Ahalamila made the road short, and they were back at Pawi in an hour. "We have found fire," said Ahalamila to the chief and the people. "We know where fire is, we can have fire now." "We must have that fire," said the people. "There is no way to get the fire but to go for it, " said Ahala- mila. "Well," said the chief, "since Ahalamila saw the fire he will go for it; but the road is long. Who will go and help him? Who will go for fire with Ahalamila?" About fifty men offered to go, and they started next morning. The journey was long and very hard. Soon two or three men were tired and went home; not long after more were tired, and when they had gone far down to a great river, just north of where the fire was, of the fifty who started only three were left,-Ahala- mila, Metsi, and old Shushu Marimi. Just south of the great river Au Mujaupa had a very big village, and in the village a large sweat-house. In that house he kept the fire, and had a great crowd of people living in the country outside who served him, and kept every one in the world from stealing his fire. These people were Patcha, Chil Wareko, Chil Daiauna, Sabil Keyu, Juhauju, Juwaju, Jukami, Jukilauju. The three, Ahalamila, Metsi, and old Shushu Marimi, were at the northern end of the bridge, and sat there watching till all at the sweat-house was quiet. The bridge was very narrow and slippery; so Ahalamila put pitch on his feet and hands, and on Metsi's and Shushu's feet and hands. All three crossed without slipping, and found every one asleep in the sweat-house. The old chief, Au Mujaupa, had covered the fire well with ashes. All was silent within and without. Ahalamila, Metsi, and Shushu crept onto the sweat-house quietly, and looked in. All were asleep. Sapir: Yana Texts. "I will go down first," said Metsi. "No, I will go first," said Ahalamila. "I will get the fire and reach it to you; you take it and run very fast." Ahalamila slipped down. Metsi and Shushu remained on the roof. Ahalamila opened the fire carefully, took out a good piece and handed it to the old woman. She put it in her ear. He handed her another; she put it in her other ear, slipped down from the top of the sweat-house, ran across the bridge, and hur- ried away. Ahalamila gave Metsi two pieces. He put them in his two ears and started. Ahalamila filled his own ears and followed. The three had run over two mountains when Au Mujaupa woke up and saw that the ashes had been opened, and that fire had been taken, that a coal had fallen near the central pillar. HIe sprang up, went to the top of the sweat-house, shouted, called to all his people,- "Fire has been stolen! Fire has been stolen! Go, you, and follow!,, Now Patcha, Chil Wareko, Chil Daiauna, Sabil Keyu, and all the wind people rose up and followed, raced and stormed in every direction. So much rain came that the whole country was covered with water. Now Juwaju was ahead of all Au Mujaupa's people chasing the three robbers. Chil Wareko came too, and fell upon the three furiously; he drenched and chilled them. Next came Jukami and Patcha, who nearly froze them. Metsi was almost dead; the fire went out in both his ears. Ahalamila lost his fire too. Chil Wareko, Juwaju, and Patcha quenched it, then he let it fall. Old Shushu was behind a good way, but she ran all the time. She kept her hand on one ear as she ran. She lost the fire out of her other ear, and when the piece fell out it broke in two and fell apart. Chil Wareko picked up the fire and took it back; he found six pieces, thought that he had all. He and the others stopped following. Ahalamila and Metsi ran ahead, left old Shushu to get on the best she could, and reached home first. They were wet, very cold, and tired. 1910] 173 174 University of California Publications in Am. Arch. and Ethn. [Vol. 9 "Where is your fire?" asked the chief. "I have none; Chil Wareko took my fire," said Ahalamila. " Where is your fire?" asked the chief. "Chil Wareko took it," said Metsi. The chief was very sorry, and all the people were sorry. The old woman did not come, and the people said, "She must be frozen dead." At sundown old Shushu came back; she came very slowly, was terribly tired, but courageous. She reached the sweat-house, came in, said nothing, lay down wet and cold. "Where is the fire?" asked she; "did not Ahalamila and Metsi bring fire? They are young and strong, and had plenty of fire." After a while she stood up, drew some wood-dust together, then sat down, opened her ear and held it over the dust; a big piece of fire came out. Wood was brought quickly, and soon the whole sweat-house was warm. The people who were cold before were warm now and glad. "Bring meat and we will try how it tastes when 'tis roasted," said the chief. He cut some venison and roasted it. One and another tasted the meat. "It is very good," said they; a third one said, "I'll try it," and Gagi took a taste. "Oh, it is sweet, very good," said Gagi. Each one roasted meat and ate heartily. Next day all went to hunt, and had a great feast in the evening. A chief from another place came to the feast and got fire, and took it home with him. Soon all people had fire; every one had fire in all parts of the country. XIV. INDIAN MEDICINE-MEN. k'uwi' 'e'k!isi'ndj k!unundj daumis iiiyo'easindj Medicine-man: I "I doctor her I and I I it is four I I make days 2 dj e'k!iyaunits k!un k'iis 'I'dubale waey-T'sindj k'fi"- the I my doctoring her I and I not she is I get up again. I I am afraid I perhaps she will not damaisi 'I'dubale k!unu 'abi'tduwiei'e be" damaisiei get up again." I "And I do you go after him I I perhaps it is he who will 1910] Sapir: Yana Texts. 175 t' iei' badja'lmaunits' k !uWwindja ti'maea' do it. I 'I am great I I am medicine-man,' I he is always saying." nikti'tdinet' 'alwa'ldie xa" mats' !e'w dj6bi'let' ba' - 2 He has come. I "Put down on ground I water!" I Round white beads I he offered him as pay, I dentalia uj'nu dj6bi'let' ma's.idjas.ie a'igits' as, de'waie k' i'- he offered him. I "He will be glad I because of these I when he is I see them." I "Not I ever madjasindj k!u'tdjue aits' ptadi'ts !gi269 k!u'tdjueasindj 4 like I these here I trinkets. I I like p!ale" si k!unu ''k!iei' e'k!ie basi'k' iea ' 'dubal' da- p Ialelt si shell beads." I "And I doctor her! I doctor her I at night, I perhaps she will get up again.'" maisiei o k' f'sindj waeyiiu'i e'k !imaunits' wa'e aits 6 "0, I not I am I be afraid I my doctoring - I the one who ma'disi atc'I'mat' aidji wavuema'iyauenidja' k!it:windja is sick. I What should be I the I my being afraid for? I I am medicine-man, kYu'si galaca' m tt pt ausi mo'yauna T'rape bats!i"deea 8 not she will I cry, I she will eat her own I food." I "Go out of house! I shout out! gak!uwie tt fimane a'itct k!u'w1 'I'dubalsiei ha'da'i- call upon your dream spirit! I thus always does I the I medicine-man." I "She will re- cover, I I dream. wausindj at yaha tti'mmagarae tt i'psiwandja k' &'yau- 10 'Spring of water I pray speak to it!' I it tells me. I 'Pray do not gummagatt m0'ei mo" dagummagat' halai'k' iea as' ba- eat, I pray go ahead and eat I to-morrow I when it is I mount up on hill to south. 16'rpt aea' djits!gi'ldus'inuma ha' da'iwausindja ya'dimagar 12 You shall go to spring and bathe,' I I dream, I 'pray pass night aie dji'gal wairu nidu'k' isik !o bas'i'kt iea t i'peilamma- it I mountain!' I Now I I shall come back I in night. I Pray wake them up! garae e'djawaisiei ts!umema:units. ya' ya'gaimagar ai 14 they will help to sing, I I am being-good I person. I 'Pray ask I them k!a'ina y&'gaimagarae ina aidj mitgala'iwi yft'gaimagarae rocks, I pray ask I trees, I the I loge I pray ask. u' si'djamagat' nibi'lei k !unus' gaya'ei ai dji" gulu 16 Pray be twice I go about I and he will I talk I he I owl ai yatk'ga k!unu mi'nmumagar aidji k p'usa/yauna he I woodpecker I and pray roll (tobacco) between your hands, I it I its I smoking. k'tfi'yaugummagatt mo'ei dauba'lmagar aits 'ot'nunuip!a 18 Pray do not I eat. I Pray pick up I the I round luck stones,' ha' da'iwausindja maus' dj i'dubalyauna I dream. I She will be I the I getting up again." 269 p adits!gi means literally "small places, things" and is used to refer to beads and other trinkets and objects that make up wealth. 176 University of California Publications int Am. Arch. anid Ethn. [Vol. 9 'uf mi'labiwicile badui'k'itdisi y&'mak!a11a'uwu1wieie "Ho! I do you people wake up I I he is already coming back, I do you all together go into house I 2 e'lausinuga ti'Thainasik!6ea' asinuk' md'dipts!iei' tt:'- you shall sing. I I shall do likewise I whenever you are I any (of you) be sick, X I shall do likewise hainasik!o asindj k'ii sa'ps'ici' ai ya/tt imaina k' ii's even if I I not I sleep. I They e still other people I not they 4 atk' iei dji wawi'ndja apt andj da'nemau mei 'a'tk' ip' aea all come I the I my house. I If I should I much I have to eat I they would come k!unup' djA!1imaptc!iei' ap' andj mo'ei k' u'sindj k!uit- and they would I all laugh together among themselves I if I should I have to eat. Not I I like 6 djuea aits ' y e' ''djawaip!aea mo'k!a'pdusik!oea e'dja- those O people I to assist in singing. I I shall go to bring them, I they shall assist in singing waisi u1' t !'Leaik !owandja s'aps'da'djak !ona k' m0'yauna Perhaps they raise their hands contemptuously at me; I perhaps, is it not, they are sound asleep I their I eating, 8 nak' u' nidi'k' iei ulei'sgusik !u badii'p' auduruei hala'ik' iea therefore he not is I come back. I I suppose they do not hear. I Run to tell them again I to-morrow I gi'maemaunits. ya t 'ts'! awaiei k'iya'ugummagat' tT'lea 'I am being-sensible I person,' I thus they say, I pray do not I let them say, 10 t!ammas dapbu'sak'iea as' ma'laea ba'idjatdjagumma'- even if they are I have handsome (husbands). I If they I refuse, I pray cause at least one to come along, garaea' nidii'k imagatfa t!uiha1a'ik'iea k !u'tdjueasin dji270 pray cause him to come again I day after to-morrow." I "I like I the (my) 12 de'waiyau lsl'yau ma' duk!a'pdurup' auwidj seeing I brother, I do you go after him to bring him back to I me I" xa' da'iwausindj adji p' a'dibanauma t'~ &magarae t' i'p- "I dream I the I everywheres. ' 'Pray do it!' I it said to me, 14 siwandja bu'lsdjamau basi'yauna 'elk!imagarae t' i'psi- 'being three times I it being night I pray doctor herI' I it said to me wandja dji xa' da'iwaumauenidja 'abi'ltp' ausiei ate' i't- the I my dreamt (thing). I 'She shall go about recovered, I she shall go off (to get roots), 16 Siei dju'nmawip !a'siei t' i'psiwandj aidji xa' dai'wau- she shall get food,' I it said to me I the I my dreamt (thing). mauenidja bats!i" dimagarae badji'lmagar ai wawi' 'Pray shout! I pray run around I it I house, 18 as'inu i'dfilbitdjaea' k'u'yaugummagat' tsW!ewalea' ga- when you are I about to enter into house again.' I Pray do not I make noise, I pray stop from making sound b&'dimagarae ai 'ama'its!its!gI cuf'cu gaba'dimagarae them I children, I dogs I pray stop from making sound! 270 = k!u'tdjuEasindj dji. Sapir: Yana Texts. dart'gitba'lk!undja' k'uf sindj mits !djuk!uts !I'ei ts !ete- I might fall down staggering, I I am not I have heart. I There is nobody, na'mak!oiea' u' bi'sindja' i' dja'tdisindja' mik!a'isinR' 2 I am first. I I am tired now. I She is angry, is she not I Al AJtS!giJ' 'SA 271 nak'u e'k!iei'mmaiguei' ts !gi]se'ea' s u nna ai'djeee therefore she does not I help to doctor. I She shall soak in water I s'u'nna roots I that one, ts. ' 's.ik!oea wa'iru k!unus'ik!o mo'ei asindj de'waiei 4 I shall eat them raw. I Now I and I shall I eat them I if I I see as, mo'tpt auei k' u'sindj ni'diguei n!dT'sdagus'ik !o as' if she is I eat her own. I I not I go off and leave her, I I shall just go off home I when she is 'I'dubalei ma's'idjasindja k'ui'sindj k!u'tdjoe dji uma'- 6 get up again. I I am glad. I Not I I like I the I my brother yaenits. mau wali'lyaguyauna dji ni'k iyauenidj a'igidja to be about to I lose her. I The I my coming I here, dji m0 yauenidja be nidj 'I'djaurimaiei ba'iguma-ueidja 8 the I my eating, I that is why I am I be sorry. I I being one dji k!flwieayauenidja djits!gi'lsindja aits' W'yaxaba- the I my being medicine-man. I I go into spring I the I every spring na'uma k!unundj gaedja'p!aiei k7T'sik!owandj a'lts.diei' lo and I am I be answered, I not it me will I abandon. djira!ps aidji li'limauenidja' yala!usindja aidji ba- (Blood) flows out I the I my nose, I I have it running out I the I my body, si'ndja djits ' i'ts' aits' watdu'wi aidji basibana'umandja 12 it flows straight out I the I blood, I the I every part of my body watduwi'easi de'waip' auw&mea asindj waiiru dila'uei is bloody. I I find it for you. I If I I now I die wairu dila'usie aidj ya' aik ts!umema'una wa'iru 14 now I they will die I the I people I their I being good, I now bagarwa'k!iyausiea map' djama'ihandja' k' ft's t' fi a'igidje they will drop dead. I I was very powerful. I Not they I do I in that way; t' u's aidj p!utdiwi' aik' k!uWwiyacayauna k'uunusindj 16 they do I the I women I their I being medicine-women, I never yet have I been g6'ei guitsts* 'Ttp!aeaiyauna boWts!k itp' auaiyauna272 mfu'- hear I causing to feel well; I wearing ceremonial net-caps I they merely put on style. djik!up!aha`tegusi k'u'sindj tu aigidje' be'enidj 'I'sa- 18 Not I I do I in that way, I that is why I am I be always alive, maea' kWi'tbitsiwandja' k!unundj ts !upei' migi'lyamai- they let me alone I and I am I be good; I taking pity on me 271 Perhaps Eulophus pringlei. 272 From balts!k i "medicine-man's ceremonial net-cap with feathers." 1910] 177 178 University of California Publications in Am. Arch. and Ethn. [Vol. 9 yauwandja' be'enidj ti' umaea' dji me'gilyayagaflsindja' that is why I I always do I that I am quick and take pity on (people). 2 diewi'k!apsiwandja' ditbilyaga'le t' i'psiwaea' nik' i'tdis One sees me coming, I 'Hurry up and cook!' I she is told, I 'he is already coming. dju'nmawie t' I'si wak !a'lp !ayauna dibi'le t' i'si dju'n- Feed him!' I he says I wife. I 'Cook!' I he says, I 'feed him!' 4 mawie ha' da'iwausindja be'enits. ni'k' imae 'ani'nawaim' - I dream, I that is why I I come here, I I come to see what I can do for you. djasiwdme k' uip' andj t' fi' aigidje' k' Wsik!o ne't wal- I would not I do I in that way, I I shall not I step down 6 dae ari ltya asindj bagarwh'k!iyauea' wa:iru o'mai- that I trail I if I I drop dead. I Now I I shall have ceased. djagutdisik!6ea t' o'sindj ai da'masi dji mo'yauenuga' I do like I one who I he looks on I the I your eating. 8 k' u'nehandj tt fife aigidje' t!a'mmaeneh 'ariyu'tei dji Not have I been I do I in that way I although there have been I be many I the ya'enidja' t' o'sindj ai da'masi dima'neaigup' andj my people. I do like I one who I he looks on, I 'Would that I might 10 t' 'wulei t' i'sindja nagundj ni'k' iei enter house!' I I say, I therefore did I I come." INDIAN MEDICINEMEN.273 (The) medicine woman (said), "It is four days now that I have been doctoring her, and she is not well yet. I am afraid that perhaps she will not recover." "Do you go after him," (said the sick woman's husband,) "perhaps he will cure her. He is always saying, 'I am a great medicine-man. ' " (The medicine-man) has arrived. "Put down water on the ground ! ' p274 Round white shell beads he offered him as pay, he offered him dentalia. (He thought,) "He will be glad because of these, when he sees them." "I do not like these trinkets 273 In this and the following texts an attempt was made to secure from Betty Brown an account in her own language of some phases of Yana re- ligious and social life. Owing to her tendency to use conversational narra- tive instead of general description, these texts are rather illustrative by means of real or imaginary incidents of the life of the Yana than ethno- logically satisfying statements. No. xiv gives an idea of the touchy medi- eine-man, insulted because few are found willing to assist him in his doc- toring. 274 For the medicine-man. Cf. p. 193, 1. 2. Sapir: Yana Texts. here," (said the medicine-man). "I like p!ale"'si shell beads." "And do you doctor her! Doctor her during the night, perhaps she will recover." "Oh, I am not afraid of my doctoring the one that is sick. Why should I be afraid? I am a medicine- man. She will not cry. She will yet eat her own food." "Go out of the house! Shout! Call upon your dream spirit! So always does the medicine-man do." "She will recover, I dreamt. 'Pray speak to the spring of water!' my dream tells me. 'Pray do not eat! Go ahead and eat tomorrow when the sun is over- head! You shall go to the spring to bathe!' I dreamt. 'Pray pass the night on the mountain!' Now I shall return in the night. Wake up the people. They will help to sing. I am a good medicine-man. 'Pray ask the rocks! Ask the trees! Ask the logs! Go about twice, and the owl will talk and the yellow- hammer, and pray roll tobacco between your hands and smoke it. Do not eat anything! Pick up the round luck stones!' Thus I dreamt. She will recover." "Ho! you people wake up! He 's275 already coming back. Do you all go into the house together and sing. I shall do like- wise whenever any of you are sick; I shall do likewise, even if I do not sleep. There are still other people who have not come to my house. If I had had much to eat they would all have come, and they would all have been laughing among themselves, if I should have had food to give them.276 Those people do not like to assist in singing. I shall go to bring them; they shall help to sing. I suppose they raise their hands contemptuously at me.277 Perhaps, is it not, they are sound asleep or eating, therefore they do not come over. I suppose they do not hear. Run over to tell them to come tomorrow! 'I am a sensible person,' indeed they say. Pray do not let them say that, even if they have handsome wives.278 If they refuse, pray let at least one come along. Pray 275 I.e., the medicine-man, who has passed the night up on the mountain to gain supernatural power. 276 They would laugh for joy. As it is, they are not very enthusiastic about helping a poor man. 277 It was a sign of contempt to extend one's arm with outspread fingers towards another. 278 Bitterly ironical. 1910] 179 180 University of California Publications in Am. Arch. and Ethn. [Vol. 9 let him come the day after tomorrow. " "I should like to see my brother. Do you go after him to bring him back to me!" (said the sick woman). (The medicine-man said,) "I have dreamt of everything. 'Pray do so!' it said to me. 'Doctor her for three nights!' said my dream to me. 'She shall recover and go about, she shall go off to get roots, she shall procure food for herself,' said my dream to me. 'Shout! Run around the house, when you are about to enter the house again.' Pray do not make a noise. Pray stop the children from making a sound, stop the dogs from making a noise! I might stagger and fall down, I have not much heart." (When he returned, he said,) "There is no one here, I am the first. I am tired already. The medicine-woman is angry, is she not? therefore she does not help me in doctoring. Let her soak cu'rnna roots in water. I shall eat them raw. Now I shall eat them, if I see that she279 is to eat her own. I shall not go off and leave her, I shall go off home only when she shall have recovered. I rejoice (that she will recover). I do not like to have my brother lose her. I always come here and I always eat here, that is why I am sorry for him. I am the only medicine-man. I go to every spring, and I am answered. It280 will not abandon me. Blood flows from out of my nose, I have it running out of my body; the blood flows straight out, every part of my body is covered with blood. I shall find it281 for you. If I die, then all the good people will die, then they will drop dead. I was possessed of supernatural power. The women are not thus. The women that, are doctors I have never yet heard to cure; they merely put on style, wearing their ceremonial net-caps. I am not thus, that is why I remain alive.282 I am let alone, and I am good. People take pity on me, that is why it is that I am quick to take pity on them. I am seen coming and she is told, 'Hurry up and cook! he is already coming! Feed him!' he says to his wife. 'Cook!' 279 I.e., the sick woman. 280 I.e., my supernatural power, guardian spirit. 281 I.e., the disease-causing "pain." 282 He implies that he does not cause any one's death, so that there has been no reason to seek his life. If a medicine-man failed too frequently to cure, he was suspected of malice and was decapitated. Sapir: Yata Text8. he says. 'Feed him! ' I dreamt, that is why I came here; I came to see what I could do for you. I would not do thus, I shall not step in that trail, if I drop dead. Now I shall have ceased.283 I seem to be like one who looks on, while you people are eating. I have never done thus, although my people are many in number.284 I seem to be like one who looks on, and as though I say, 'Would that I might enter the house!', that therefore I came." XV. MARRIAGE. we m'djaniewada' k'V'siw&me ts !ah&-a'ime k!u'tdjoeasindj He had been bringing food. I "Not I you I I love you." I "I like him wak!a'lba'ie mausi itda'yau niga'e k' u'sinu I'wule dji 2 Keep him as husband! I I shall I make him I son-in-law. I You shall not I enter house I the wawi'ndj k' fi'sinu i'dile dji wawi'ndj dju'nmawip !a'- my house, I you shall not I enter house again I the I my house. I Let us get food for ourselves." xani'k' 'a'rtbilsini'kt badja'lmau ts !ah&ea'isiwA'me 4 "We shall go about together, I greatly I I love you. ma'usk' inik '&'tdapts!iyau xala!ik' i ya'bak' imaegadawi'e We shall I go with each other I to-morrow. I Pray move here all of you! dIwa'im' djawik' I'k' yadi'sinu'k' k'u'sindj li na'e ahl 6 do you all come and see us, I you shall stay all night. I Not I I object. I I do not know atc' ITmak' aik tT'w mo'djuk!dama'ik!u' wanigA'ia'u what is her I her I that she says. I Perhaps she would be very glad I having as son-in- law." auts ! t'Isi'ndj wak !a'lp!aya'u I" djasindj dji djuu- 8 "Glad I I say I husband. I I am tired I the I my feeding you. mafwiw&'me 'am&'tsasinu' k!u'nu mits!wawi'e mits!- You shall go home with him I and I have house! I you shall have children. ama'its!its!gisinu 'a'kk'igummasik!o niei'k'igummasi asinuk' 10 I indeed shall come after you, I he indeed will come after (us) I if you are diwa'im' dji' as'ik !8 k !u'nmiyaue djuduna'umas'k' iwa'k' come to be seen. I If I shall I be hungry, I you give us food. ba'irusi' k!u'nusik!u we'tktie da'sidusi' k !u'nusik!o23 12 He will hunt deer I and I shall I fetch it home, I he will go to get salmon I and I shall (fetch it home). 283 The medicine-man is disgusted with the scurvy treatment accorded him and swears never to do as much again. 284 I.e., although there are many relatives whose hospitality I might claim. 285 Probably some such word as we'tk!i e has been omitted here, as k!u1'nusik!6 cannot possibly be construed with djudun.a'umak'fkf. 1910] 181 182 University of California Pusblications in Am. Arch. and Ethn. [Vol. 9 djuduna'umak' ik' djudunauma'sk' iwak' wawitc' a'is'ik!o6 Give us food I I You give us food, I shall pound acorns 2 k!unus'ik!o t' i'hainae we'atdus'ik!o' k!unu maus'inu and I shall I do similarly. I shall fetch it to (your) house I and I you will ma'"s idja'e t!ini'sind' mai's idjas inu' as i d!w11'k!apdj be glad, I 0 daughter! I You will be glad I if will be I your seeing me coming 4 k!unusinu djO'dunaue aidji ya'nu ma's'idjabanauma's' and you will I give food to I the your people, I they are glad every one of them. ts!upp!a'nnain1wd'daenu' gi'maen1wAdaenu' ts!umema'uya You have always been very good I you have always been sensible, I being good person 6 adji wak !a'lp !ainu' gima's' the I your husband, I he is sensible." k !unus'inu djudunauma' aidji ni'ttc' inemauni'tc kV T- "And you will I be given as food I the I my hunted (thing). I I shall surely not 8 yaugusik !o danilnema t fi'hainasienu' dji k' uwatc' I whip you, I you shall do likewise I the I you not me da'its !inai'ts; asindj wat!inl'sie a'tsasini'k' adji wae- scold me." I "If I I have child I we shall go off I the I your house. 10 winu' wak!un&'e adji wawi'ndj k!u'nus'ik!o wak!una'e Stay I the I my house." I "And I shall I stay aidji waewi'nu wa'idu nitts' itesik !o' wa'itt u a'bamap- the I your house. I Now I I shall go to hunt." I "Now I we shall grow old together. 12 ts !isini'k dila'u' damaisik !6' be' dama'isinu' Perhaps I shall die (first), I perhaps it will be you." MARRIAGE. He had been bringing her food. (She said to him,) "I do not love you." (HIer mother said to her,) "I like him. Take him for your husband! I want to have him as son-in-law. I will not have you in my house, you shall not again enter my house (unless you take him as husband). Let us get food ! ' p256 (Then she said to him,) "We shall go together. I love you very much. To-morrow we shall get married. Let all of your people come here. All of you come and see us, and stay all night! I have nothing to say against it. I do not know what (my mother) says, but probably she will be very glad to have (you) as son-in- law. " 286 In other words, the mother finds it hard to support her daughter and is only too glad to dispose of her to a desirable son-in-law. Sapir: Yana Text8. (Her mother said to her,) "I am glad that you have taken him as husband; I am tired of feeding you. You shall go home with him and keep house with him, and you will have children. Truly I shall come to see you, and he will come to see us. When- ever I am hungry you will give us food. He will go to hunt deer, and I shall fetch it home. He will go to get salmon, and I shall fetch it home. Do you give us food! You shall give us food, and I shall pound acorns. I shall do similarly for you. I shall fetch them to your house, and you will feel rejoiced, my daughter! Whenever you see me coming you will feel rejoiced, and you will give food to your people. Every one of them will be glad. You have always been very good, you have been sensible. Your hus- band is a good man and he is sensible." (He said to her,) "And I will give you as food whatever I hunt. Surely I shall not whip you. You on your part shall not scold me." (She said to him,) "If I have a child we shall go off to your house. Stay now in my house." (He said to her,) "Yes, I will stay in your house. Now I shall go out hunting." (She said to him,) "Now we shall grow old together. Perhaps it will be I who shall die first, perhaps it will be you." XVI. A LOVERS' QUARREL. s.uw&'287 ha' da'iwauk !u'ndj dIm&'neaiguk !unuk' I a'rt_ "S uwAfI I May I dream I I Would that you (pl.) might I comeI k' ie waiema'ip !anehanuk' k' iyau k !u'tdjoe ya'258 badja'l- 2 You thought that you were I not being I to love I any one." I "Greatly mau k !u'tdjueasiwd'em nagundj ni'k' ie k' u" damaik !- I love you, I therefore I I come." I "Perhaps not you me wadj k!u'tdjueadj tc!ahaea'inehawame a'ip!& k!unundj 4 you love me." I "I have loved you I for long time I and I t' u'sasinigue diwa'im' djasasinigusik!ow&'me 'ak' i'magar aidji always do thus. I I shall always come to see you. I Pray come I the wo'wk' ini'k' t'f 'hainasinue k !unusik !o t' d'hainae ai'p !it- 6 our house. I You shall do likewise I and I shall I do likewise. I After some time sag atda'pts !isini'k' i dja'tgadaya'u k' unu'sindj i" - we shall go together." I "Pray let me grow! I not yet I am I be grown up." 287 See note 310. 288 Or: kVii k!u'tdjueayau ya'. 1910] 183 184 University of California Publications in Am. Arch. and Ethn. [Vol. 9 djate' de'djibatdis aidji nina'ntc' k !unusik !o a'uwilyame "She already knows it I the I my mother I and I shall I I stay with you 2 k !unusinu t'~ &hainasewddj 29 waeyisindj ' a'ldjasa' dama'i- and you shall I you shall do likewise to me." I "I am afraid I perhaps you will throw me away. siwa'dj malla'p !amaut' inu k !unundj k' u' gimae k Mu- They say you are bad I and I I not I think (so) I and you will 4 nusinue nitc' i'tel danema'u gayap' a'usiwRdj k !unundj go off to hunt." I "Much I you talk to me I and I am be' W'up!amae fii'masik!undj k'-umahadanu goTmamauyd' be he who I speak right. I I do not know what I shall do. I Not, as it turns out, are you I being-sensible person. 6 tc !upp' a'usik !ow&me tcupelj'easik !owA'me k' i'yaugu wayue- I shall be good to you, I I shall dress you well. I Do not I be afraid of me. ma"itct ate' I'mah aidja' n&290 t' ITemaiw t' i'psp' awatdj What is I the, pray, I that (you) say it for? I You should have told me 8 aigi ea'ip ixa waiema'ip !ak !unu ba'iguyau 'adieyu'ts ai at it I long ago. I Perchance you think that you are I being one. I Many are I they p!utdi'w k!u'nusik!o a'uwibalmit'gue waiema'is'iwatc' women, I and I shall I pick up any one. I You think in regard to me 10 maus galtyauyl badja'lmau dapbu'sasindj t'!'k!unu' 'He will be I crying'? I 'Greatly I I am pretty', I perchance you say. dapbu'samaugum u'ldjasaha'ndj atc' T'gadap' aidji i't- Indeed being pretty I I have thrown them away. I What, pray, would be I the I my doing 12 da'ntc' aidju k' uwadj k!u'tdjued'dj k!u'nusik!6' 0 ni- the your I not you me I you love me? And I shall I try (another) one. nawajel k'utisi de'waie aigite' k!fl' na&p!diw t'i'pk!u- 'He will not I see I to the I women,' I perchance you say to me. 14 wa'tc' k'f'sinue gimae a'idji gi'mamaueni'te' 'adiyu'ts Not you I know I the I my thought. I Many are aidji eumd'yarilwintc' aidji marli'emiyaunite' aidji dit- the I my brothers I the I my sisters I those who I help me 16 ei'mmarima'isiandj asindj wawu'lwaudibilef 'ariyu'ts ai if I I go anywheres to woo. I Many are I they iwdena'it!inis aidji p'a'iganasiyariwi'ntc' nephews and nieces I the I my sister's children." 289 t ti'hainaeddj would be more correct. 290 This form is very obscure; perhaps it should be aidju "the your," na "is it not?" Sapir: Yana Texts. A LOVERS' QUARREL. "S-uwa ! May I dream of him! Would that you might come. You thought that you would not love any one." (Her lover has come and says to her,) "I love you very much, that is why I have come." "Perhaps you do not love me." "I have loved you for a long time, and I shall always do so. I shall always come to see you. Pray come to our house, and I shall do like- wise. After a while we shall be married. " "Pray let me grow. I am not yet grown up." "My mother already knows about it, and I shall stay with you, and you shall do likewise to me." (She said,) "I am afraid that you might abandon me. They say that you are a bad fellow, and I did not know about it. You shall go off to hunt." "You talk too much to me, and it is I that speak rightly. I do not know what I shall do. You are not, it seems, a sensible person. I shall be good to you, I shall give you good clothes. Do not be afraid of me! Why, pray, do you speak thus? You should have told it to me long ago. Perchance you think that you are the only one. There are many women, and I shall take any one. Do you think about me, 'He will cry'? Perchance you say, 'I am very pretty.' Indeed, I have abandoned a pretty one. What, pray, should I do if you do not love me? I shall try another woman. Perchance you think about me, 'He will not find any women.' You do not know what I have in mind. I have many brothers and sisters who would help me291 if I go anywheres to woo. Many are the nephews and nieces, my sister's children." XVII. CHILDBIRTH AND DEATH. yo'hais wape a'idji wak !a'lp !ayaueni'tc' maus' a'ik !u- "She is pregnant. I Watch I the I my wife. I She will be I being sick. yau ma' k !a'pdue aidji ni'na t' i'psiwantc' a'ik !usasi- 2 'Go to bring her I the (my) I mother 1' I she tells me. I She is always sick nigumae a'igitc' basl'yauna k !unundj waey&'ei k !u'nu- in the I being night I and I am I be afraid. I And I shall 291 With the payment for a bride. 1910] 185 186 University of California Publications in Am. Arch. and Ethn. [Vol. 9 sik!o k'iu nibi'lei wak!unA'sasinigusik!o`ea W'iVyaugusinu not I go about, I I shall always stay home. I 'You shall not 2 nibi'le t i'psiwandja da'nemauna mo'maea il dja'nma' da- go about,' I she said to me. I Much I she is wont to eat, I it will perhaps grow too fast. maisiei 'a.'ha k'u-i'dama'ima goel aidji m0'yip!amaue- "Yes! I It seems she is wont not I to hear I the I my teaching her. 4 ni'tc' k' i'dabiyau t' i'mandj k' iTi'yaugu daduli'lei Her I going out of house I am wont to say I 'Do not I turn to look back adji ' lrabiyauenu 'u'nnamaidjip !asie a'igidje' ktii'yaugu the I your going out of house! I It will imitate I to that. I Do not 6 da'nemau mo'e l' dja`nmak!unu'i gaelfnet' t' ibiyauwa' much I eatl I Your (child) might grow too quickly.'" I She cried I having been told. k'W ip' awadj t' i'pdj aigidje kt fi's k !&'p !aea aidji "You should not me I you tell me I in that way, I not is I feel pain I the 8 mak!i'ndj my back." k !ununet' aik !usindj t' l'e daumis.i'dibalet' e ma' k !a'p- And she was I "I am sick" I say. I Four days elapsed I be gone after 1o duwae ai k !u'w k' u'sints ' l'' djahatgutdisi'ntc' dane- he I medicine-man. I "I am not. I am now tired out and good for nothing. I Much mau wi'yamauwa'ndj k'uf'sinuk' de'djibae ainiuk' you (are) doubting me. I You (girls) not I know I you (pl.); 12 'adibama'u aitc' m0yip! ayauni't&' be'mandj gapt a'ue being old I the I my giving advice, I that is why I am wont I to speak to her aidje dIm&fneaigup' ae ea'uwik !ape' nik' i'tdinet' ai k fi'w that. I Would that she might I take (my advice) to herself!" I He had come I he I medicine-man. 14 atc' i'gadas aidji t' 0'eandja' k' fl'maenindj de'djibaea' "What, pray, shall be I the I my doing to her? I I have never been wont I to know it." k' u'lt !adak !inet' ehe'e ate'Th adji t' e'eanigi' V'wiei'e She was extremely dry. I "Well! I What is I the I our doing to her? I Do you (women) press upon her belly with your hands! 16 waeyu'simadjandja da'nemau mo'yip!amandja si'mahat- I am rather afraid. I Much I I am wont to counsel." I "Indeed give me some to drink gummaeadj ai xa" it I water!" 18 an! djidjA'mae p!u'r k!unus w'ki!bale an! adui'- "Let me see! I Give her as seat I supporting sticks I and she will I arise. I Let me see I I Go clear around djile ai wa'w' wa'i mausindj dila'uyau ai t l'net it I house!" I "Alasl I I shall be I dying," I she I she said. 20 'ani ne lile k't ilyaugu e'djaurie kil'maenu a`uwik!ape1 "Let me see! I Step out, I do not I feel worried! I You are not wont I to take (my ad- vice) to yourself. Sapir: Yana Texts. aidji de'djibayaunitc' be'nitc' t'i'mae u's'i'djamau The I my knowing it I that is why I am I wont to say." I Being twice badji'let' aik' wa'wl git! a'peatdis ai ' Ahalimil' gayai's she ran around I her I house. I He now gives omen I he I fox, I he talks ai 'aha'limil' hana'ip !adibi'lk' iea k !ununWt' dj6'maip !at- he I fox I when it was yet before daybreak. I And she was I again sit down and hold on to supporting sticks. duwaldie 4 ' e atc' ilh adji t'-u'hawame djawai'dibilet' ai 'Il's "O 1 What is I the I my having done to you?" I He wept in woods I he I man. 'u ni'ts'djae ai djl'gal yil'magat a ts!i'mts!imie b&dja'u- 6 "Now! I go up I it I mountain! I pray build fire, I spruce twigs I break them and, pray, put down rimagat' k-!un fl'es'imagat' yT'eatdinet' e djidji'nnidi- and I pray get pine needles!" I He now built fire, I he flew about busily at his work bilet' bats'dja'igumauk' aik' djuk!u'tts!i i'ya 'as'u'ts'- 8 his being very joyful I his I heart. I That one I who had gone away off sax iu eai yfi'eaw aiye' nIdT'k' inqt' I' t' a'u basik' i is I he I building fire I he yonder. I He came back home I at middle I when it is night. t' oema'sima'x dila'ubitdja's k' u'ls'itdi's' dim&'neaigunet' 10 "How did it get along with her I" I "She is about to die, I she is all dried up." I Sud- denly she was dila'ue die. CHILDBIRTH AND DEATH. "She is pregnant. Wait by my wife. She will be sick. She tells me, 'Go and bring my mother!' She is always sick in the night, and I am afraid. I shall not go about, I shall always stay at home. 'You shall not go about,' she says to me. She eats too much, perhaps her child will grow too fast." "Yes!" (said her mother). "It seems she never listens to what I tell her. Whenever she goes out of the house, I say, 'Do not look back when you go outside. Your child will imitate that. Do not eat too much. Your child might grow too quickly.' " She cried when she was told that. "You should not tell me that. I do not feel any pain in my back. " Now she said, "I am sick." Four days elapsed, and the medicine-man was sent for. (Her mother said,) "I can do no more. I am tired out now and good for nothing. You always greatly doubt what I say. You girls do not know anything. Being old, I give advice. It is I that always speak about that. 1910] 187 188 University of California Publications in Am. Arch. and Ethn. [Vol. 9 Would that she took my advice to herself!" Now the medicine- man came. "What, pray, shall I do to her? I do not know what to do (in such cases)." She was very dry. "Hehe'e! What shall we do with her? Do you (women) press upon her belly !22 J am always afraid, carefully I give counsel." "Please give me some water to drink!" (said the pregnant girl). " Let me see! Give her supporting sticks as a seat, and she shall get up. Go clear around the house!" "Alas! I shall die," she said. "Step out, do not be worried. You never take my advice to yourself. I know what I say, that is why I tell it to you." Twice she ran around her house. Now a fox gives a bad omen, a fox talks before daybreak, and she sat down again on the supporting sticks. "Oh! What have I done to you?" (said her mother). The husband wept in the woods. (Her mother said to him,) "Now! Go up on the mountain !293 Build a fire, break off spruce twigs and put them down, and get pine needles!" Now he was build- ing a fire. He flew about busily at his work, his heart being very joyful (with hope). Yonder is he, who has gone far off building the fire. He came back at midnight. "How did she get along? " "She is about to die," (said her mother). "Her mouth is all dry." Suddenly she died. XVIII. DEATH AND BURIAL. ma'dis' badja'lmau ma'dis t'fa'pp!as maus- dila'u- "He is sick, I greatly I he is sick. I It looks as if he I will be I dying. 2 yau k' u" damaisi ' 'dubale as, k' ui 'I'dubale as. Perhaps not he will I get up again. I If he is I not I get up again, I if da'umis- lyii'yaue bawa'urus-inug ai k!l'w p' o'ts !i- it is four I being day, I you (pl.) will run after him I him I medicine-man, I he will suck it out of him. 4 laus i djo'waus inuk' matts !e"w p' awa'tdjac wa'k !bal- You will offer him I perforated white beads. I Wear them around your neck! I He will surely get up and start. gu'mmasi mats!e'w t' i'mae aits' k!urud'w nia'net' Perforated white beads I they are wont to say I the I medicine-men." I He arrived, 292A woman in confinement did not lie down, but was always seated, while one of the women in attendance sat behind her, gently pressing upon her belly in order to hasten the delivery. 295 Round Mountain (Djigallmadu) is meant. Sapir: Yana Texts. bo'elawaldi'net' u'lmanet' k' u'sintc' mau 'e'dubaleayauna he puts (beads) down on ground. I He smelt them. I "Not I I shall I causing him to get up again. maus'i de'wairuhatgu'mmayauna u'ls'atdis- ai mattse'wi 2 I shall be I indeed going to see him anyway. I They already smell I they I perforated white beads." badileanet' djO'duba1et' e' gaela'net' waduwa'ldiyau ' a'l- He arrived running back home. I He hung up (beads). I He cried I sitting down on ground. I "Do you (pl.) put it down on ground waldiwee xa'na nik' iftdis ai k!uiwi wawa'ldinet' e' 4 water! I He has already come I he I medicine-man." I He sat down. I "Well, t' ihatgu'num ayauna ''k!inet' k' us mau ' 'dubalyauna ule!'- I shall indeed do anyhow." I He doctored him. I "Not he I will I getting up again. I I do not hear, sindja djirii'siwandja ''k !itdinett' k uninet' maus' ba- 6 I am beaten." I Now he doctored I and he (said), I "He will be I dying." ga'diwauk!iyaueayauna gael'eatdinet' y&'t' ielama'tdinet' e' He started in to cry, I they all started in to cry with him. badil'p' auduruwiei t' I'net' ya'bak' isiei' k' u'sintc' mau 8 "Do you (pl.) go to run to them!" I he said, I "they shall all move here. I Not I I will eA'leeayauna causing them to be ignorant." !u'lhaena'ibak'i dila'ueatdinet. y&Ti'elamaltdin e 'anu'- lo Next day when it was daylight I he died. I They all started in to cry together. I "Go and dig rue ai eA'baliya'uk!aina'294 mits!bada'pts!iwie aits ' it I grave! I Do you (pl.) put them all together I the ma'tts!ew aits"' bat' i'lm aits&' ba' nIanu aits ' wa'k' u 12 perforated white beads I the I dressed buckskin blanket I the I dentalia I the I wa'ktu shell beads aits"' mniyau aits"' A'mats.s.ugibanauma aits' p' adi'ts!- the I apron fringed with pine-nut tassels I the I all kinds of pack baskets I the I trin- kets. k' i ' iftdawie culwiyauna ' 'mu1e"'sienuga' ha'ik !a1ditdine- 14 Do you make I burial net of coarse rope, I you (pl.) will wrap him up with it." I Now he was washed, t' iwa'A mifritdinet' iwa' yak' ildinet' aits ' ya ' ' atn- now he was combed. I Now they moved hither I the I people, I they all came together m'djadapts'!inet' di'lwapts!iyau aits' p!utdiw aits ' 16 dancing and weeping I the I women I the i's'iw aik' t Vint's gaela/yauk' i aik' nijna 'Ieyji'duwal- men I their I children I crying I his I mother. I He was lifted down and put away in house s am'djanet'iwa' mjIeaip!ayauea't' aits' ya"' aik' 18 now weeping over him I the I people I his 294 Lit., "digging-up stones (obal- "to dig up" and k!a'ina "stone"). 189 1910] 190 University of California Publications in Am. Arch. and Ethn. [Vol. 9 ts. i'gal aik' ni'n' a k' u" damainett' mo`el wair 6'k' uinet' father I his I mother. I Not perhaps they were I eat. I Now I they sewed it together 2 aigi s 8'mau to it J deer-hide blanket. wa'irun&' t' i'net' a'mm295 t' fl'gummasimnu dji mo'- "Now!" I he said. I "AmmI I indeed you will do so I the (my) I eating. 4 yauna k' &'yau nibile aits&' ma't' yauna k !unintc' ba'i- Not being I go about I the I sickness I and I am I go about alone dibilgue dji ma'diyauna kt i'yau mA'die aite' yY" the (my) I being sick. I Not being I be sick I the I people 6 wa'iemaip !ahantc' mits !k !fjwieauyauna ma'uk !unu k' &'yau I thought I was I having good medicine-man. I Perchance you will I being not 'Iwa'iruei 0'walt' daguse'enuk' hala'ikiea' p' a'uriwee ai go to get wood? I You will just go ahead and bury him I to-morrow! I Do you (pl.) make it deep I it 8 eo'baliyauk!aina aits ' nIwA'djls I k'ui'sint&' mau gae- grave." I The I man coming from south I "Not I I shall I crying," Ia'yauna tI' inetf k' xa'gauw waieyflp!a'ip!anet' k' he said. I His I flint arrow-heads I he inspired fear I his 10 oxa'k' biri'k' iah aik' t' u'djuw aits ' m'tt iyauna VW- flints. I "Where is its I its I that it always does I the I poison? II Not I sinte' gienu'ip!aea dJi maya'uyau yutpta'gi aits ' have intention of eating I the (my) I getting to eat I tears," I the 12 y6'elai bA'nct gaya'e Awa'ldisAenu bal'rp' aea y&'m' - brave warrior I it was who was I speak. I "You will bury him I at noon, I perchance they have nearly all come. djammak!uei' danema'una mI'eaip!at' i' mT'djaup!a mi'e- Being many I they weep for him, they say, I chief I he weeps for him, they say, 14 aip!atT i' badja'lmauna mik!a'it' i k'W t' sasina dji k!iv- greatly I he is angry, they say. I He forgets, does he not I the I my medicine-man. wieyauenidja' 'Iwi'lmi k'u f'sik!o gaelT'ea yat balwiei All alone I I shall not I cry. I Do you (pl.) start to go I" 16 6'Ogut balleatdinet' 0'mulma'u aits ' p adI'ts!gibanauma They took him up and carried him I wrapped up I the I all sorts of belongings aits ' cjWea aits ' mapneni aits.' s. emaubanauma the I arrows I the I bows I the I all sorts of blankets. 18 wa'it'u ya'walditdinet' aik' o'baliyauk!ai we'walditdinet' Now I they were down already I his I grave. I They now brought him to grave, bo'djamaritdinet' 'e gae1a'ea t' f'net' aik' umaya' they now put him down into grave. I "Now! I cry!" I he said. I His I brother 295 Expressive of anger. 1910] Sapir: Yana Texts. 191 pe' emarinet' aigi muk!ula'mat' u V ts!u'ldulaunetf iwa k' u'- he lay down in grave I at it I grave-place, I he was pulled out back again. I "Do not yaugu gaela'ea niei'samuigusienuma' di'lwapts!iyau eaits.' 2 cry, I you will soon go after him." I Dancing and crying among themselves I the k! Tna'p!diw mileaip!aiyauea't' u'lwaldieaiyau xa'" aik' women I now weeping for him I putting down on ground I water I his u'xaumauk'i wairuna ts !ups-ina' tVI'net' a'nik!ara 4 being east. I "Now, is it not? II it is good, is it not I" I he said. I "Let me see ! ma' p'tk !araea' aits"' ma't' iyauna t' i'phawatc' basi'yau- Fail to find it I the poison! I You said to me I in former days, haha k' &'yaugusienu gaela'ea t' i'phawadja k!uni t' u'- 6 'You shall surely not I cry,' I you said to me, I 'and I always do so.'" sasiniguei' aik' ni'nax ya'rim' gunet' a'igidjem' k' u o'baliyauk !ai- 8 His I former mother I she stayed all night in vicinity I in that vicinity I grave- place. matu yA'batsatdinet' aik' wawi'mat' u k' i'sintc' mau They all now went off back I his I house-place. I "Not I I shall waduwu'lyauna' ' aewlrile ai wa'wi aik' s'i'lgiyau 10 stay longer in house. I Burn it up I it I house!" I His I ropes aits' p adil'ts!k1 0'ewibarinet' aew!'die ai m0 yau the I all sorts of belongings I they burnt them all up. I "Burn it up I it I eating!" '0'ewidibatdinet' ya' na'idjanet' 'a'ttc' ine' na'igusienuga' k' u'- 12 They now burnt it all up, I they moved elsewhere. I "You (pl.) will go to hunt for other food. I Not I was hante' mau ba'iwauguyauna k' dja'lmau k' mo'- about to I eating without him I his I laughter I his I eating." yauna y&'t' ileama'iyau basik' ie dim&'neaigunet' adi'k' ie 14 They all crying I at night I suddenly she was I come back ai k!uneW'mariemip!aha' k' mo'yaUeat' ba'wisak' i ha'- she I former old woman I their I now eating I when it was dark. I "Do you (pl.) eat after weeping! mariweea t' i1'gummasi'enigi dji baga'diwauk !iyaueayauenigi 16 Indeed we shall do I the I our dying, mauk!u'nigina dju'ltc!unnaiyauna k!a'enais aits ' baga'- perchance we shall, is it not? I living forever. I It is close I the I dying. diwauk!iyaup!aeayauna k!uni dju'nmaewip!awieie yats!- 18 And I do you (pl.) procure food for yourselves! I go to river, gi'lwiei d&'siwiei k' u'si t' net' k' u'sintc' mau di'di- catch salmon! I It is not!" I he said, I "I not I shall I hurrying. yagalyauna a'ha da'sisienigi ti'phawandja maus'i gae- 20 'Yes, I we shall catch salmon,' I he said to me. I I shall I crying, if you please. la'gadayauna a'imisk'i mo's.ik!Aea' Soon I I shall eat." 192 University of California Publications in Am. Arch. and Ethn. [Vol. 9 gayal'net' ai mui'djaup!a tilmagarae t'P'net' wa'm- He spoke I he I chief. I "Pray do it!" I he said, I "pray wait for him 2 magart' ea k' i' yamadu' de'djibasiei t' i'pt' iwandja t' '- his I trail-place. I He will find out. I He has been talking about me, they say, I that is what he has been saying. daigadasi' &'ha gi'masiei wa'imaip !as gi'mayauna gV'- Yes, I he will know, I he thinks he is I having sense. I I have sense 4 masinte' aits ' mud'djaup!a k' gi'mamauna wa'iru the I chief I his I sense. I Now t' i'muimadjayauna bik!a'mmae bee dji k!fi'wieyauenidja I shall soon speak out. I He was wont to be to myself I that one who is I the I my medicine-man. 6 djIdja'mmagarae t' i'net' ma' la'umagartf e gi ma'ltc' i Pray shoot him!" I he said, I "pray take him out I at I brush, apdji'magarae pray kill him." 8 we'k' inet' aite' ya' aigitc' wa'k' u aigitc' bat ni'nu They brought I the I people I at the I wa'kt u beads Iat the I dentalia aigite' matts!e'w wa'e aite' t' i'net' waea'tdinet aigi at the I perforated white beads. I "Pound I these here I" I they said. I Now he pounded them I at it 10 eo'balyauk!aimat u k' u'sintc' de'djibae nagu'ntc' k' u grave-place. I "Not I I know, I therefore I I not nik'ie yft'eayau aigitc' mart'banii'yaubanauma aigitc' come." I Building fire I at the I every summer I at the 12 mo' yau eating. DEATH AND BURIAL. "He is sick, he is very sick. It looks as if he is going to die. Perhaps he will not recover. If four days have elapsed and he has not recovered, you will run to get the medicine-man, and he will suck the sickness out of him. You will offer him as pay per- forated white beads. Wear them around your neck. Surely he will get up and start hither, for medicine-men always like per- forated white beads." He who had been sent arrived (at the medicine-man's house) and put the beads down on the ground. The medicine-man smelled them. "I shall not be able to make him recover. I shall indeed go to see him anyway. The per- forated white beads already have an odor. "29 He ran back and 296 I.e., they already smell of death. Sapir: Yana Texts. arrived home. He hung up the beads and cried, sitting down on the ground. "Do you put water down on the ground. The medicine-man has already come." The medicine-man sat down. "Well, I shall try to do what I can." He doctored him. "He will not recover. I do not understand what to do, I am beaten.' '297 After he had finished doctoring, he said, "He will die." (The sick man's father) started in to cry, and they all wept with him. "Do you run to bring them hither!" he said. "They shall all come here. I do not wish them to be ignorant about this." On the following day, at daybreak, he had died. They all started in to cry together. " Go and dig the grave! Do you put together the perforated white beads, the dressed buckskin blanket, dentalia, wa'k'u shell beads, aprons fringed with pine-nut tassels, various pack-baskets, and trinkets. Make a burial net of coarse rope, and wrap him up in it." Then they washed him and combed his hair. The people all came, came together, dancing and weeping, women, men, and their children, while his mother cried.. He was lifted down and put away in the house, while the people and his father and mother wept over him. They did not eat anything. Now they sewed together the deer-hide blanket. "Now!" said (his father). "Amm !298 Don't think that you will continue to eat. There is no sickness going about, and yet I am the only one going about that has sickness. Since the people were not sick, I thought I had a good medicine-man. Perchance you think you will not go to get wood !'299 (Thus he spoke to himself). "You will just go ahead and bury him to- morrow! Do you make the grave deep!" (he said to the people). There was a man from the south300 who said, "I do not intend to cry." He had flint arrowheads and inspired everyone with fear. "Whence is the poison that is always acting? I have no intention of eating, of eating my food with tears." It was the 297 I.e., I can not cope with the disease spirit. 298 He angrily apostrophizes the medicine-man, whom he suspects of having magically "poisoned" his son. 299 The implication is that he will murder the medicine-man when he unsuspectingly goes out into the brush for firewood. 300 This man, named Wa'it' awasi, was said to be a brave warrior, a Y1o6laina. 193 1910] 194 University of California Publications in Am. Arch. and Ethnt. [Vol. 9 brave warrior that spoke thus. "You will bury him at noon. Probably nearly all have come. They say that there are many weeping for him, they say the chief weeps for him, they say that he is greatly angered. My medicine-man forgets, does he not? I shall not be the only one to cry.301 Do you all start!" They took him up and carried him, all sorts of belongings being wrapped up with him-arrows, bows, and various blankets. Now they had all moved down to his grave. They brought him down to the grave and put him into it. "Now! Cry!" said he. His brother lay down in the grave, was pulled out back again. "Do not weep, you will soon follow him."302 The women all danced and cried, weeping for him, putting down water on the ground to the east of him. "Now it is well, is it not?" he said. " Let me see! Go ahead and fail to find the poison.303 In for- mer days he said to me, 'Surely you shall have no cause to weep, and thus it will always be with you.' That is what he said to me." The dead man's mother stayed there all night near the grave. Now the people all moved off back to his house. "I shall no longer stay in the house. Set the house on fire!" They set on fire his ropes and all his belongings. "Set the food on fire!" They set everything on fire, and moved on to another place. "You all will go to get other food. I did not think that I would ever be without his laughter when eating. " They were all weep- ing at night, when suddenly the old woman came back. Now at night they started in to eat. "Do you all eat after weeping! Truly we shall all die; we shall not live forever, is it not so? The time of death is near at hand.02 Do you all procure food for yourselves! Go to the river and catch salmon. No!" he said, "I shall not hurry (to eat). 'Yes, we shall catch salmon (for you),' he used to say to me.304 I shall cry yet a while, if you please. I shall take food soon." 301 In other words, the medicine-man's folks will weep, for he shall not escape with his life. 302 This sort of consolation seems to be rather Christian than Indian. 303 He is again angrily apostrophizing the medicine-man. "You will fail to find it, will you?" 304 He remembers how his son used to say to him, "Don 't bother about getting salmon. I'll attend to that myself." Sapir: Yana Texts. The chief spoke. " Pray do it now! " he said (to the warrior) . "Lie in wait for him on his trail. He will find out! They say he has been talking about me, that is what he has been saying. Yes, he will know! He thinks that he has sense. I have sense, the sense of a chief. I shall soon speak out my mind. Though he was my medicine-man, pray shoot him! " he said. "Take him out into the brush and kill him!" The people brought wadk7u beads, dentalia, and perforated white beads. "Here! Pound these," they said. He pounded them at the grave. "I did not know about it, that is why I did not come," (they said). Every summer they burn food (at the grave). XIX. BE(TTY BROWN'S DREAM. ha' da'iwauneha'ntc' 'aiwi'launehandj ai djitc !a'ue I dreamt. I I went off eastward across I it I dry creek, p!ale`wieiniguiene`'x aitc' xa' dats!ga'isaneh ai p!alew 2 it was all covered with moss, I the I water, I it was green I it I moss. wa'ir a' dja'mnehandj aits ' ' y waire wak !wa'I- Now I I went north I the I trail. I Now I I stood dinehandj aits' imale'l 4 the I outside. 'I'wule t' i'mnehawantc' al'sirak !aimau eaitc' 'I's t' iu'- "Enter!" I he said to me I being all white-haired I the I man. I She also did so winiguneh aite' mart'nm' lulma'iyaiwilmienex djidja'- 6 the I woman, I she was blind in one eye. I She offered me as seat manehawandj aite' da'rik!u waedja'iri minitduwu'ls'ap- the I ice I chair."05 I I looked inside from one thing to another. tc !ineha'ntc' d&'rik !uei'niguinen'x djaxewu'ldienex mo'- 8 There was nothing but ice, I it was dangling. I "They are about to eat," bitdjas t' V'ene'x ' ebadjas aigi be'l'306 tt i'enex waPirtou she said, I he pulls I to it I bell," I she said. I "Now wamari'sinue waie" 'ibak!a'psiwaenu' wamari'neha'ndj 10 you will be seated! I now I he will pull you up." I I seated myself. wairu 'etbak!apeatdienex wak!und'neh ai k!uVw aigite' Now I he was finished pulling up. I He was sitting I he I medicine-man I there, 305 Lit., "sit-on-top.y" soa Borrowed, of course, from Eng. bell. 1910] 195 196 University of California Publications in Am. Arch. and Ethn. [Vol. 9 gaya'eatdienex ci'tdjutEk!ai k!-Pw yo'elaiyauen(a'x aici'- he was already talking. I Rock I medicine-man, I he had white down net-cap, I he was all white haired 2 rak!aiene'x aik' co'eliya'utc' k!ununehante' wacyii' his I eyelids. I And I was I be afraid, wawa'lditdinehandj aidj m(o5yauni'tc' I sat down I the I my eating. 4 diwa'irue aidji ni'enanUe u eai wak !und'w iwvi'l "Go and see I the I your mother! I Ts I she I sitting I inside aiye' k !unu'nehandj 'agit' p' ae 'o' uehadanu' t !ini'sina she yonder." I And I was I go into next (room) to south. I "01 I so it is you, I daughter I" 6 dummatnak!amnehawatci m(5'ru0 t' 'lene'x k!ununehante' she hugged me. I "Go and eat I" I she said I and I was wawa'ldinehandj307 dahari'k!ueiniguiene'x b(e'hadanuega a' k'!' I sat down. I Everything was of ice. I "So it is you is it not, who I come, 8 ila'uyan&' ya'ik!unaskWinik' ts!urnemau p a't"' malla'p!a- cousin I I We are living I being good I place. I It was bad neh aidji ptadi'nehani'k' ts !upp!a'nnais aidj p ad the I our past place. I It is very good I the I place 10 a'itc' da'ieyaueiniguiea's k!un dats!ga'isaea ts!upp!a'n- here, I it is all covered with flowers j and I be green, I it is very good." nais k !ununehandj 'Iga'iei altduni'tdihaeni'k' djleyii'te- And I was I be overtaken. I "Let us go back!I" I I slipped down northwards 12 duridjamnehandj ai t !u'iyau wairu 'aduni'tditdineha'ntc' it I left side. I Now I I started to go back, k' iVnehandj 'adu'm' djae 'am' dja'rimauncha'ntc' not I was I go back home I my past going path. BETTY BROWN'S DREAM.308 I dreamt. I went off towards the east across a dried-up creek; the creek bed was all covered with moss, it was green with moss. Now I went to the north along the trail. Now I stood on the outside (of a house). "Enter!" said to me a man whose hair was all white. There 307 Either k!ununehantc' is to be struck out, or, if kept, wawa'ldinehandj is to be changed to wawa'ldie. 308 This dream seems to be the result of a mixture of Indian and Christ- ian ideas. Possibly it owes something to the Ghost-dance movement, which reached the Yanas from the so-called "Chico Indians," i.e., Northwest Maidu of the Sacramento Valley. Sapir: Yana Texts. was also a woman who was blind in one eye.309 She offered me as a seat a chair of ice. I looked from one thing to another. Everything was made of ice, and it hung down in icicles. "It is near dinner-time," she said. "He will pull the bell," she said. "Now you will be seated, and he will pull you up." "I seated myself. Now he had pulled me up. There was a medi- eine-man sitting there, talking. The medicine-man was made of rock, he had on a net-cap of white down; he was all white-haired, even his eye-lashes were white. I was afraid. I sat down to eat. (She said to me,) "Go and see your mother! She is sitting inside there yonder." So I went into the next room to the south. " So it is you, my daughter! " she said, and hugged me. "Go and eat!" she said, and I sat down. Everything was of ice. "So it is you who have come here, cousin!" (said another woman that I recognized as Mary). "We are living in a good place. The place we lived in before was bad. This place here is very good, it is all covered with flowers aud it is green. It is very good." And then someone overtook me. "Let us go back!" I slipped down on the left side to the north. Then I started to go back, but I did not go back home by the way I came. XX. SPELL SAID BY A GIRL DESIROUS OF GEiTTING A HUSBAND. s uwa'510 mini'tts!xayamaiguk!uw&'dj daduli'lk!unu' di- S'uwa' I I May you think about me to yourself! I May you turn back to look! I Would that I might m&'neaigup' andj w&'k !dibilk' aik' tc' uma't' u gaela'ts !- 2 stand his I his I eye-place! I I just cry to myself. xayagusi'ntc' dima'neaigup' antc' de'waiel iyui'iyaubana'uma Would that I might I see him I every day! t' i'sintc' aidji t fi'nue ha' da'iwaux t' u'sintc' k!unundj 4 "I do I the I your doing," I one who has dreamt I I do thus I and I 'i'tbale xana'ibak' i k !unundj mini'tdibile wairu p'e ets- get up I when it is daylight I and I I look about. I Now I it flutters 809 She was a Wintun woman, named K Iul8't imateya, whom Betty Brown had known in life. The man she had known as Wa'imayasi 310 Spells and more or less formulaic utterances in general are intro- duced by s.uwd', of unknown, if any, significance. ].910] 197 198 University of California Publications in Am. Arch. and Ethn. [Vol. 9 djaigus aidji djuk!u'tts!i'ntc' -de'waiyaunit' me'k!ul- the I my heart I my seeing him. I I look at him slantwise. 2 waugusi'ntc' djuduna'umasiwandj aidji tc!att'1'yats!k'1 He gives me I the I trinkets k !unundj au'wik !apel k !unundj aI'+p !itsakt i me'djat- and I I take them I and I I for long time I wear them until worn out. 4 tC!oea SPELL SAID BY A GIRL DESIROUS OF GETTING A HUSBAND. S uwa' ! May you think about me to yourself ! May you turn back to look! Would that I might stand before his face! I just cry to myself. Would that I might see him every day! I do just as you do.3"" Sometimes I dream of him, and I rise when it is daylight, and I look about. Now, as I see him, my heart flutters. I look at him without raising my eyes. He gives me trinkets, and I take them, and I wear them for some time, until they are worn out. XXI. CURSE ON PEOPLE THAT WISH ONE! ILL. s uwa' s e'galt !imaya312 gabu'is dik !wawi'tc' dlm'n-- S3uwa'l I S6'galt limAyA II May ye speak to make me happy! I Suddenly may you (p1.) 6 aigunuk' gabi'tduwa'ue dima'neaigunuk' s.u'tdiba'le k' i'- experience wherewith you curse others! I Suddenly may you I drop dead I not being (proh.) gummayau ma'die s utdibalk!unu'k' dji s i'yau dji be sick! I May you drop dead I the I drinking I the 8 watduwi'ntc' dim&'neaigunukt mits !ls.A'bae sl' dji wat- my blood! I Suddenly may you I all perishI I Drink I the (my) blood! du'w313 bu's ik!oni'tc' k' u'k!undj 'a'ik!utte!ate' May I be happy! I May I not I be sick in any way I 811 The implication is not clear. Perhaps it means, "May you love me as I love you! " 312 It has not been found possible to get at the significance of this appar- ently formulaic word. It would seem to be a term of address to the super- natural powers concerned in man's happiness or woe. For s.uwtd' see note 310. 313 Either to be interpreted as s.iV' dji watdu'w "drink (imper.) my blood!" or contracted from s.i'dj dji watdu'w " drink-me my blood!" As Betty Brown expressed it, "You folks are always mixing up my blood with your coffee," i.e., "curse me and wish my death." Sapir: Yana Texts. CURSE ON PEOPLE THAT WISH ONE ILL. S.uwa' ! Se'galt !imaya! May ye speak to make me happy! May you suddenly experience that wherewith you curse me! May you suddenly drop dead without being sick! May you drop dead, you who drink my blood! May you suddenly all perish! Drink my blood! Would that I might be happy! May I not be sick in any way! XXII. PRAYER ON SNEEZING. (Said by a Woman) se'galt!imaya' k' fya'uguwi gap' auwi't&' gabu'isdiwi'dj W8'galtlimay'! It Do you (pl.) not I you (pl.) speak about me! I Do you (pl.) speak for my happiness dji gap' a'uwawil'ts' 2 the I your speaking about me! (Said by a Man) bul'sik! enidja' wa' ga'irik!u dji gatduwi"' gabu'isdi- May I be happy! I May they feel light I the (my) I legs! I May you (pl.) speak for my happiness k!uwawidja' dIm&'enaigup auwidj kti'tbiruwidja' p'ul'djat- 4 Would that you (pl.) me I you let me alone I I bathe sindja' k!unundj ' Tduwule dji wawi'ndja k!unundj and I I go back into house I the I my house I and I ma'sidjaea dji mo'yauenidja' 6 rejoice I the I my eating. PRAYER ON SNEEZING. (Said by a Woman) S e'galt !im&y&! May I be happy! Do you people not speak about me! Do you speak for my happiness when speaking about me! (Said by a Man) May I be happy! May my legs feel light! May you people speak for my happiness! Would that you would let me alone! I bathe, and I go back into my house, and I rejoice in my eating. 1910] 199 200 University of California Publications in Am. Arch. and Ethn. [Vol. 9 SUPPLEMENTARY TEXTS314 XXIII. THE ROLLING SKULL.31" (Round Mountain Jack's Version) ha' da'inet' i 'itc !i'nna mart' dja'net' i tc!a'laei ' e" gane- He dreamt I Wildcat. I He climbed up I digger pine, I he broke them 2 t' i gaLu'pei e' gatba'net' i 'etc !utc' inet' aik' di'nna branches, I he broke them all. I He wrenched it off I his I shoulder ga'lu e'tc!utc' itett imainet' i iwi'lmigalu 'etc!utct itet' i- arm, I he wrenched it off likewise ] other arm; I he wrenched it off likewise 4 ma'inett i ga'du iwi'lmit'imaina iwi'lmigadu 'e' ganet.'i leg, I other one likewise I other leg. I He broke it rna'k!i wu'ldjaeu'ldinett i 'et gatbaru'llat ima'inet ij316 ba'tdi- backbone, I he threw it down. I He broke off his neck likewise. I He bounded down 6 euldinet' i p' ut !uk !uyA' bA'mitc !itedja'net' i human skull, I he lay there quietly. ba'tdirt' p' anett i batdiea'net' i wa'wi dibala'unet' i ya'na He bounded south I to it I south I house, I people I they all died. 8 ba'tdirt' p anet' aigi dja'urp a wa'wi yat'na dibala'une- He bounded south I to it I south I house, I people I they all died. 314 These two supplementary texts of myths were obtained in 1900 by Dr. R. B. Dixon from Round Mountain Jack, who has since died. Round Moun- tain Jack, whose Indian name was Bui'yas.i (cf. bul- "to kick"), was recognized as the last chief or "captain" of the Northern Yana and was always mentioned with respect and affection. By Dr. Dixon's kindness I am enabled to append these texts to my own. The first is a variant of a myth independently secured by Curtin and myself, the second is valuable as the only Yana version secured of a widespread western American myth. With Dr. Dixon's consent I have normalized his orthography in conformity to my own. The dialect of the texts is gari'Ei or Northern Yana. On only one phonetic point is there uncertainty. Dr. Dixon often writes a syllabically final r where my own materials shows gat'&' &i n, rt', or te, garil"i t (or t' ), tt , or t6; e.g., Dr. Dixon has tirdjau&'lti (i.e., dirdjawatldie) where Central Yana would show dindja-, Betty Brown's material ditdja-. As it is doubtful how far Dr. Dixon's r represents voiced r and how far voice- less r (or rt, rtE), it has seemed most expedient to normalize all eases with variant r in conformity with the phonetics of Betty Brown's material. 315 Cf. text ix and footnote 191. 315 Difficult to understand. We might have either 'e'lgatt ima'in't i baru'lla "he-broke-off-likewise neck" or 'e'eganEtei baru'lteimaina "he- broke-off neck-likewise." If incorporated, baru'lla could hardly appear otherwise than as barul-. Perhaps te'gatbaru'lVtimalin'Et i was used. Sapir: Yana Texts. t' i batdiduli'lnet' i badfl'djamet' i itc inem' dji dila'une- He turned and bounded back, I he hastened back north. I Off west I they died t' i ya'na bad'onet' i itc' itedianna baea'net'i wa'wi di- 2 people, I he hastened back east. I Off north I he hastened and arrived at I house. I They died la'unet' i ya'na bad6onet' aigitc djo dila'unef i ya'na people. I He hastened back east I to the I east. I They died I people. badurt' p' a'nett i k' i'nett ya'na ba'mitc fitedjanet' i baduj'- 4 He hastened back south, I not they were I people. I He lay there quietly. I He came hastening back from south, wadjunet'i badii'wadjunetfi a'igidja baduip!i'net'i dji'- he came hastening back from south I here, I he hastened back as far as I small moun- tain. gatp!a 6 niga'met` i mitc!i iwildjat'mi ' elaunet' p'ut!uk!uya' He came from north, I Coyote I Montgomery Creek. I He sang I human skull, gAlnet i miAtc!i wA'k!dibilet'i nigamaije e'martlssugi 8 he heard him I Coyote, I he stood still. I "Come here, I pack-basket! ni'gamaie mala'miyauna nigama'ie p' iLjeolu nigamatje Come here, I tasseled apron! I Come here, I basket cap I Come here, ma'iyauna nigama'ie da'si nigama'ie ba'na wa'iruei 10 bread! I Come here, I salmon! I Come here, I deer-meat! I Now I" 'walatdinet"eea nigama'ie p!u'ra t'ltt i nga'peatdinetti Now he carried pack-basket on his back. I "Come here, I stick!" I he said. I Now he came from north. bagatdja'peatdinett i batdiwalditdinett a'igidjeee ' agalpe- 12 Now he rolled north, I he had bounded down on ground I to that one. I He now came from north, atdinet' i317 k !a'enaiwaUeatdinet' i mieatdi'net' i a'ha t' lnett i he now got near to him. I Now he wept. I "Yes," I he said, t' Eih a'igidje 'Isi'yauenitc' be aihant& k!ai a'umattu 14 "he did I in that way I my brother. I I put in -fire I rocks I fire place. w0 nuhandj mu'k!ula be'waldihandj k!ai yari'p!amau I dug into ground I round hole. I I put down in ground I rocks I being hot. m0'reehandj manrieayaume k'W icinu dila'ue m0'ritdinef e 16 I roasted him in hole. Let me roast you in hole. I Not you will I die." I Now he roasted him in hole. a'uwidibileatdinett auwiwa'lditdinet' bui'didibilet' aite Now he held on to him, I now he held him down to ground. I It shook all about I the bil'wi k' ii'net' djuk!unea'eatdinet' i diriwa'ueatdinet' i bo'- 18 ground. I Not he was, I he now stayed. I Now he put out his hand for him, I now he took it up again djadubaleatdinqett agi t!'ileaint pt ut!uk!uya' at it I head I human skull. 317 'a-, instead of ni-, shows that Coyote is now a woman. Observe that Coyote now uses female forms in conversation. A man would say umd'- ydenidja for "my brother." 1910] 201 202 University of California Publications in Am. Arch. and Ethn. [Vol. 9 ueniIt&t gimamauya' tt !nft' a'ienitc' be'maenindj "I am I being-sensible person," I he said. I "I I it is I who have always been 2 ' ar gimyauei 0'walabaleatdinet' nim' dji'tdinett wA'k !dibil- have much sense." I Now he lifted him and carried him off. I He went west, I now he stood still. eatdinet' wa'iru t' 11net' i bd'djaWsgiliaume atigidja "Now!" I he said, I "I shall throw you into water I here," 4 t' Inett p' &'djatsie a'igidja t' inet' aidj ya'na k!fl'- he said. I "They will bathe I here," I he said, I "the I people, I they will be medicine- men." wiseca bo'djats!gileatdinetf a'igidja nido'djatdinet' Now he threw him into water I there. I Now he went back home eastward. THE ROLLING SKULL. (Round Mountain Jack's Version) Wildcat had a bad dream. He climbed up a digger pine and broke off the branches, broke them all off. He wrenched off one of his arms from his shoulders, then wrenched off the other one also; he also wrenchedc off one of his legs, also the other leg. He broke off his backbone and threw it down; he also broke off his neck. Down he bounded, (now nothing but) a human skull, and there he lay for a while. He bounded to the south, and, bounding, arrived at a house. All the people died. He bounded (still farther) south, to a house in the south. All the people died. He turned and bounded back, hastened back to the north. Off towards the west the people died: he hastened back to the east. He hastened off to- wards the north, and arrived at a house; the people died. He hastened back to the south; there were no people. There he lay for a while. He came hastening back from the south, came hastening back to this place. He hastened back as far as a hill. Coyote was coming from the north, from Montgomery creek. The human skull was singing. Coyote heard him, and stood still. "Come to me, pack-basket ! "'815 he said. "Come to me, tasselled apron! Come to me, basket-cap! Come to me, bread! Come to me, salmon! Come to me, deer-meat! Enough now!" Now he was carrying a pack-basket on his back. "Come here, staff!" 318 The pack-basket, tasselled apron, and basket cap stamp the woman, the bread, salmon, and deer meat are to be the contents of the pack-basket, the staff marks the old woman. 1apir: Yana Texts. he said. Now he was walking along, coming from the north. Now (Wildcat) was rolling north, bounded along the ground to that one. (Coyote, now) a woman, was coming from the north, came near to him. He started in to weep. " Yes, " he said, " my brother acted in that manner. I put rocks in the fire, dug a round hole in the ground, and put the hot rocks into it. I roasted him in the hole. Let me roast you in a hole: you will not die." (Wildcat agreed, and Coyote) roasted him in a hole. He kept holding on to him, kept holding him down tight. (Wild- cat attempted to break out.) The earth shook all about, but he did not (succeed)-he remained there. Coyote put out his hand for him, took up the head back again, the human skull. "I am a sensible person," he said. "It is I that have always been possessed of much sense." Now he took him up and car- ried him off. He went west (until) he came to a halt. "Now I" he said, "I shall throw you into the creek here. People will bathe here," he said; "they will become medicine-men." Now he threw him into the creek there. Then he went back home to the east. XXIV. GRIZZLY BEAR AND DEER.31 bama'du wa'wi t'e'nna m1k!a'iei dj&Ttc!ileaim&'dj Deer place I house. I Grizzly Bear I she was angry. I "Cut it off for me aidju ba'ct m6oyau djo`tc!ileaitc'iteatdi'net'i mo'citdine- 2 the your I flesh. I I shall eat it." I Now she cut it right off, I now she roasted it, tt ee MOtaint dji'kithl'32 ' itdjihaw5atme uitin' now she ate it. I "It tastes good." I "I looked for your lice." I Now she got hold of it dji'na muitc!ila'ueatdint' baru'll o'pdjinet' djo't!aldit- 4 lou". I Now she bit her I neck, I she killed her. I Now she split her up, dinet' mo'banet' mo'banet'i danema'un o'pdjibanet' 'aca'- she ate up all, I she ate up all I being much. I She killed all. I She went off net' iriya'una k' inet' de'waie 'adu'k' inet' 'artt p' anet' 6 looking for them. I Not she was I see them. I She came back. I She went south aigi dja'urp' a o'pdijibanet' I at' udjaamet' ite' i'tnm' tc' to it I south, I she killed all. I She went back north. I Off west 819 Compare Dixon's " Maidu Myths," p. 79, where further parallels are given (see also Dixon 's " Northern Maidu, " p. $41). The Takelma of Oregon have a similar myth. 820 This form is obscure, but seems to be derived from verb stem djl- "to taste" (cf. djiwalisi, " it tastes like deer meat"). 1910] 203 204 University of California Publications in Am. Arch. and Ethn. [Vol. 9 mo'banet' a'igitc bana 'ad'onet' itc' iTtedjanna mo'banet' she ate up all I to the I deer. I She went back east. I Off north I she ate up all 2 tc !urefwa mo'banct' o'pdjibatet' ' ado"net" djo o'pdji- elks I she ate up all, I she killed all. I She went back east I east, I she killed all baneft' a'igitc' bana wa'k !dibilet" mini'tdibilet' o'pdji- to the I deer. I She stood still, I she looked around. I "I have killed all," 4 baci'ndj t' !net' wairu t inet ' adu'm' djatdinet' she said. I "Now!" I she said. I Now she went back home. yapbidja!ihaenigi' haea' haea' ira'mi 'a'Lwibaptc!iha'- "Let us playl" I "Yes, I yesl" I "Outside I let us smoke each other!" 6 enigi wo'nutdinet' a'lwibaptc!ihaWenigi be&bi'djaea haea' Now they dug into ground. I "Let us smoke each otherl" I "You go firstl" I "Yes, haea bul'yuwalts!gi p' iwu'leatdinet' -djA'wulleatdinett I wji'sI yes!" I Little fawns I now they went in. I They had put inside I pine-needles, 8 wu'lwitdinet'f wa'iru t inet - tcte'k!aucindjatdi wo" now they smoked them. I "Now I" I they said, I "I am now smoke." I "Yes," t' inet p' i'durapeatdinet' a'ienuga t' inet' p' i'wulwie they said. I Now they went out again. I "You (pl.)," I they said, I "do you go in I" 10 t' in~et t' ettc ge djo'wuleatdinetf p' uni'te' i' cit' imaina they said, I "little Grizzly Bears!" I They now put them in I pitch wood I pine-needles again, wu'lwitdinet' wai'ru t' !net' auwiwa'ldinet' dila'unet' now they smoked them. I "Now!" I they said. I They held them down to ground, I they died. 12 k' ui'net' me'tedjaduriminet' i p' uni'te' dirwu'leatdinef 'e'eyu- Not they were. I They pulled it out again I pitch wood. I Now they put their hands inside. I They pulled (one) out, raminet' ' eyuramitf imainet' du'mmanat!uimitc!ip' guneft' i they pulled (one) out ngain. I Each one carried one in his arms. 14 me'tdjadule 322 m0'rulwaldinet' wu0ldjak !dinet bat' i'lmi They put them into house again, I they laid them down on ground, I they put it over them I deer-hide. f' u' t' inet cuca'haenigi cumi'rihaenig aidji dja'urp' a "Now I" I they said, I "let us run away! I let us run thereto I the I south I" 16 t' !,net' ecu'rk' itdinft ee iwi'ldjaml birl'h aitc !atina they said. I Now they came running from east j Montgomery Creek. I "Where is I the I rock " be'eahanig aigi djl'gal ma'ltc' imadu k'T &ci t' Inet' "Let us proceed I to it I mountain, I brush place." I "It is not," I he said 18 i'n' myaana diwa'ik !uwanigi t' inev a'igitc dj 'galla younger person, I "she might see us," I he said, I "at the I mountain," 321 wu'lwisindja, "I am fanning smoke into house" (from Dr. Dixon's notes). The method of smoking here employed seems to have been to fan the smoke of the burning pine needles into the temporarily constructed sweat-house; cf. Dixon's "Maidu Myths," p. 79. 322 = mettdjaduwvlet,. Sapir: Yana Texts. t' met' a'sinik' b'enik' 3 ya'ik !unamaea t' Inet' be'ea- he said, I "if we I it is we who are I stay there," I he said. I "Let us proceed hanig aigi k!a'ina t',met k!afimadu wo" t' net' 2 to it I rock," I he said, I "rock place." I "Yes," I he said. ya'irtf djatdint' tc !u'peci t' !net' Now they got up. I "It is good," I they said. baddiwateatdinef t' e'nemarime1 i'dulet' mila'biwie 4 Now she hastened back and arrived home I Grizzly-Bear Woman. I She returned in- side. I "Do you (pl.) wake up I" t' inet' ate' i'mah aidju t' uaenuk' sa'dipcimaienuk' k fil'- she said. I "What is I the (your) I your doing I your sleeping for I" I Not they were net' gaya' Wu'ldjaba'leatdinet' ijna wu'leatdinej ' wul- 6 speak. I Now she picked up I piece of wood, I now she struck them. I She put it away from them, dja'idinet' dila'unet' mini'ruwaunet' birl'mah tVineft yO'- they were dead. I She looked at them. I "Where are theyt" f she said, I she asked gaip!anett ma'wa k'uinet' iPn&' yo gaip!anet' k!alina 8 poker. I Not it was I say anything. I She asked I stone. k'inet' it na'ea yo`gaip!anet' bi'wi yo'gaip!anetf a'igit&' Not it was I say anything. I She asked I earth, I she asked I to the i'na y6`gaip!anet' aigite' aluna yo6gaip!anett aigite lo wood, I she asked I to the , fire, I she asked I to the te' u'wa d'haea t' !net' cu'rp' &Si324 t' inet' a'a t' fnt' coal. I "Yes," I it said, I "they have hastened south," I it said. I "Yes," I she said. djionet' aigite k!a'ina mlk!a'iyauna dj'Onet' aigite ina 12 She bit I to the I stone I being angry, I she bit I to the I wood, djo'net' aigitc' a'una ' I'ramwitdinet' 8 a'm+ t' inet' she bit I to the I fire. I She went out. I "Amml" I she said. biri'mas a'idji t'W imiriw t' Inet' bark' i'tdinet' 0'mai- 14 "Where will be I the I that you do thereto " I she said. I Now she came running from east, I now she tracked them eatdinet' k' la'lk' i iu' ci'djaeamaun ly-ifik' i ba'm' djanet' their I feet. H Having twice I day I she ran along, bark' i'tdinWt k' utnet' Wewaie ' 8'maidudjiltt' aigi k !a'i- 16 she came running from east. I Not she was I see them. I She tracked them around back I to it I rock place. mat'U mini't'djanet -dim t`ne-aigunet' ya'ik!unae She looked up, I suddenly they were I be there. '5 'dueuldiwie t' In'et' bask' l'yaiwite !ki ate' i'mah aidju 18 "Do you (pl.) come back down!" I she said, I "orphans! I "What is I the (your) 323 a'sinik' be would be more correct. 324 Perhaps misheard for cufrpt aEasi. 325 There is something wrong with this form. -wi- is unexplained and -mw- should assimilate to -mm-. Perhaps we should have I irammuitdinet' "now she went out soon, immediately." 205 1910] 206 University of California Publications in Am. Arch. and Ethn. [Vol. 9 cucWmaieanuk' a'rt' gama'iyuwic Wk&'cinau325 k !unmiyauei' your running away for? I Do you (pl.) come here! I Are you not I be hungry? 2 a'tdjahaeni'k' ba'wicabitdjas tsiniyA' o'pdjibacinu' a'idji Let us go off home! I It is about to be dark." ; "No! I you have been killing all, I the nina'ndj aidji tc' iga'lelidj aidj uma'yaenitc' a'idji my mother, I the I my father, I the I my brother, I the 4 mari'emiyauenite' a'm+ t'inett t enema'rimei mu'itc!i- my sister." I "Amml" I she said I Grizzly-Bear Woman. I Now she bit at it la'ueatdinet' aigi . k!aina djadfi'djileatdinet' k!aia' t'inetf to it I rock. I now she stepped back around it. I "O rock!" I they said 6 buVtyuwa1ts!kt ilrt' djayaka k!i'tebaliyakai327 ''lauyauna little fawns, I "go up I rise I" I singing. t' &'watdinet' k!iteba'lgunet' mu'itc!i1auyaueat'i t enema'- Now it did so, I it arose I she now biting at it I Grizzly-Bear Woman. 8 rimel t finieni'm' gunet' k !ainas2s u' cidjaeamau iyiiikt i Only little was left ; rock. I Having twice I day mu'itc!ilaunef aigi k!a'ina dima/neaigunetf dila'ue dit- she bit at it I to it I rock, I suddenly she was I die, I put out her hands down on ground 10 djawa'ldie cueu'ldinet'e' dj6t!a'LditdinetV 'eeyurapeatdinet' pt ats !- They hastened down. I Now they rent up her belly, I now they pulled them out entrails, 12 djuw dj8bi'leatdinet e dj'tea !uttc !itet !a'Ltc !inet' i iwi'lmit' i- now they hung them up. I They cut it asunder I other one also, maina djobi'leayauna djotc !uttc !inet' ga'd iwi'lmit' i- hanging it up; I they cut it off j leg I other one also, 14 maina ga'dutimaina djo'bilet' e wo'k!ausanet' t! 'leaik' i other leg I they hung it up. I They cut it out I her head, bo'djam' djinet' i ma'k!i wu'ldjahaunet' wal'ru t' inett they threw it westwards, I backbone I they threw it eastwards. I "Now!" I they said, 16 t' enem&'garae t' net mo'magar aidj ya' t' lnet' be grizzly bear 1" I they said. I "Eat I the I people l" I they said. 826 -nau is unexplained, but can hardly have been misunderstood for -nuk'. 827 This sentence is difficult. NormaUy we should have: "k !aind' jirtt- djaeae k!iPtebaleiE." -yaka(i) is quite unexplained. 328 Information was secured from Betty Brown of two rocks with a circu- lar notch said to have been bitten in by a grizzy bear in pursuit of the deer that stood on top. They are a short distance east of the hamlet of Mont- gomery Creek and are known as djanul'nak!aina, "notched rocks." They were doubtless thought of by Round Mountain Jack as the scene of the mythical incident. Sapir: Yana Texts. GRIZZLY BEAR AND DEER. There was a house in which dwelt Deer. Grizzly Bear was angry. " Cut off some of your flesh for me, " (she said to Deer). "I am going to eat it." Then (Deer) cut some of it right off and roasted it. (Grizzly Bear) ate it. "It tastes good," (she said. Some time after this, she was lousing Deer, and scratched her. Deer protested; but Grizzly Bear said,) "I was lousing you." Now she caught hold of a louse; now she bit (Deer's) neck and killed her. Then she cut up her belly and ate her up, ate up much. All (the Deer people) she killed. She went off looking for (Deer's two children, but) did not find them. She came back home. To the south she went and killed all. She returned north. Off west she ate up all the deer, and returned east. Off north she ate up all the elks, ate them all up, killed all. She went eastwards again and killed all the deer. She stood still and looked around. "I have killed them all," she said. "Enough now!" she said, and then proceeded back home. "Let us play!" (said Deer's children to Grizzly Bear's). "Yes, yes!" they said. "Let us smoke each other outside!" They dug a hole in the ground. " Let us smoke each other!" (said Deer's children). "You go in first!" (Grizzly Bear's children said to them). "Yes, yes!" The fawns now went in. (Grizzly Bear's children) put in pine-needles, and then caused (Deer's children) to smoke.321 "Enough now!" they said, "I am all smoke now." "Yes," said (Grizzly Bear's children). Now they came out again. "Do you go in," they said, "Grizzly Bear children!" Then they put in pitchwood- and pine-needles again, and caused (Grizzly Bear's children) to smoke. "Enough now!" they said. (Deer's children) held them down to the ground, (so that) they died. They were no more. (Deer's children) took the pitchwood out again and thrust their hands inside. They pulled out (one of Grizzly Bear's children, then) they pulled out the other one. Each one carried one in his arms. They brought them back into their house, laid theni down on the ground, and put a deerhide blanket over them. "Now!" they said, "let us run away! Let us run to the south!" they said. Now they came running from the east, from Montgomery creek. 1910] 12 0 208 University of California Publications in Am. Arch. and Ethn. [Vol. 9 "Where is the rock?" (said the younger brother). "Let us proceed to the mountain, where there is brush!" (said the older one). "No!" said the younger one, "she might see us at the mountain," he said, "if we stay there. Let us proceed to the rock," he said, "to where there is a rock." "Yes," said (his brother), and then they got up on it. "It is good," they said. Grizzly-Bear Woman now hastened back and arrived home. She went inside again and said, "Wake up, you two! What are you doing? What are you sleeping for?" They did not speak. Then she picked up a stick and struck them. She put (their blanket) aside from them; they were dead. She looked at them. "Where are they?" she said, asked the poker. It said nothing. She asked the stone. It said nothing. She asked the earth. It said nothing. She asked the stick, she asked the fire, she asked the coals. "Yes," they said, "they have run to the south." "Yes," she said. She bit the stone, for she was angry; she bit the stick; she bit the fire. She went out. "Amm!" she said (threateningly). "Where will you go to?" she said. Now she came running from the east, tracked them by their footprints. For two days she ran along, came running from the east. She did not find them. She tracked them around back to the rock. She looked up, there indeed they were. "Do you come down again!" she said, "O orphans! What are you running away for? Come to me! Are you not hungry? Let us go off home! It is nearly nightfall." "No!" (they said). "You have been killing all (of our people),-my mother, my father, my brothers, my sisters." "Amm!" said Grizzly- Bear Woman, and proceeded to gnaw the rock; she moved clear around it. "O rock!" said the fawns, singing, "go upwards! rise up !" And then it did so. It rose up while Grizzly-Bear Woman kept gnawing at it. Only a little was left of the rock328 For two days she gnawed the rock, when suddenly she died, let her hands drop down on the ground. They hastened down. And then they cut up her belly, pulled out (her) entrails and hung them up. They cut off one (of her legs) and hung it up. They cut off (her) other leg also and hung it up. They cut out her head and threw it to the west; (her) backbone they threw to the east. "Now!" they said, "be a grizzly bear! Eat people!" they said. Sapir: Yana Texts. III. SUPPLEMENTARY YANA MYTHS329 (COLLECTED BY DR. R. B. DIXON) I. THE CREATION OF MEN.330 Lizard, Gray Squirrel, and Coyote lived in a big sweat-house at Wam&'rawi.331 They had no wives or children. Coyote wanted to make people, but the others thought that they them- selves were enough. Finally Lizard agreed, "We'll make people, different kinds of people." So Lizard went out and cut three sticks like gambling sticks. The others wanted to know how he was going to make people out of these. Lizard said, "I'll show you." One stick he took for the Hat Creeks (Tc'uno'yana), one for the Wintun (Ya'fwi), and one for the Pit Rivers (Wa'- dj&'mi).832 When he looked at them he said, "There is some- thing lacking." Coyote asked, "Who has been left out?" Liz- ard said, "The Yana." So he took any kind of a stick, broke it up into little pieces, and put them in a pile for the Yana. The 329 Besides the two texts given above (nos. x2am and xxiv) Dr. Dixon's manuscript Yana material comprises a number of myths obtained in Eng- lish. These are here made accessible with Dr. Dixon's consent; only such changes have been made in the wording and spelling of Indian names as seemed necessary. Some of the myths, though here and there exhibiting interesting variants, too closely parallel the versions obtained by Curtin and myself to warrant publication and have therefore been omitted; they are "The Creation of Men" (determination of sex and making of hands), "qFlint Chief's Ehntertainment," "The Bringing of Fire," "The First Death," I 'I'hatfainaI (first part), "Coyote and Frost," and "Coyote and his Sister." Dr. Dixon 's informants were Sam Bat' wi and Round Mountain Jack. 330 What is here given is only the first episode of Dr. Dixon's myth of "The Creation of Men," the other two dealing with the origin of sex and the making of hands by Lizard. Dr. Dixon's version of the making of the Yana and other tribes from sticks seemed different enough from my own (No. v) to justify its inclusion here. If, as seems likely, Sam Bat'wl was the source of this version, it is certainly curious that it differs so markedly in detail, if not in general character, from that secured by myself only seven years later. It is noteworthy that Dr. Dixon's "Crea- tion of Men" does not include the origin of death; this was obtained by him as a separate myth. 331 See note 111. 332 Literally, " dwelling-north." 1910] 209 210 Uniiversity of California Publications in Am. Arch. and Ethnt. [Vol. 9 stick for the Hat Creeks he placed in the east, the stick for the Wintun in the west, the stick for the Pit Rivers in the north. All three, Lizard, Gray Squirrel, and Coyote, then made a big basket, heated rocks, put water in the basket, and heated the water by putting the hot rocks into the basket. Then Lizard put the sticks into the boiling water, put in more hot rocks to boil the sticks. All then went to sleep, after setting the basket outside on the roof and covering it up. Before they slept Lizard said, "Early in the morning you will hear some one when the basket turns over. That will be because there are people. You must keep still, must not move or snore. " Early in the morning they heard people falling down, heard the basket turn over. By and by they heard the people walking about outside. They got up, then covered the door with a large rock to keep the people ouit. They did not talk or answer those outside. For a long time the people were talking. One called out, "Where is the door?" Coyote said, "Keep still, that talk does not sound right."333 Others then spoke, asked also. Then Coyote said, "Now it sounds right," and then they opened the door. Then all the people came crowding in, all camne into the sweat-house. Then the three said, "It is well. There are peo- ple." II. THE CONTEST OF FOX AND COYOTE.334 Silver Fox (Bo'k'u'ina) had a sweat-house at Di'y&rik'dilla (or Di'yurimadu), in Cedar Creek valley. Coyote lived there too. Silver Fox went out to hunt deer, killed some, but did not bring them home. At night he alone would eat. A big snow came; there lay Coyote on one side of the house, he did not get up, though he was hungry. But at last he got up and went out to hunt for gophers. Whenever Coyote found a gopher, he killed him by jumping on his house; then he dug out various sorts of roots with which he filled his basket. He killed about twenty 333 That is, they had not yet learned to talk Yana correctly. 334 Compare the Hat Creek myth in Dixon, "Achomawi and Atsugewi Tales," Journ. Amer. Folk-lore, XXI, 171-174. Some of the incidents are also found in Takelma mythology. 1 ]Sapir: Yana Text8. gophers,, came home, and cooked them. Silver Fox expected to have a part, but Coyote ate them all himself. This sort of thing went on for six days. Silver Fox did not go out, for he had all kinds of food; six kinds he had-dried deer meat, salmon, roots, cedar gum, acorn bread, and pine nuts. The snow fell for seven days. Coyote could not get out, the snow was so deep. Silver Fox said, "I'll have two moons of winter. If we had five moons we should starve whenever a snow like this came." Coyote got up, sat with his head down, thinking. He said, "No, I want five moons of winter. If there were only two moons, widows could get plenty of wood and be happy. It is better to have five moons." Now Silver Fox said, "No. I want to have two moons. Every one will be good and well off. What should we eat if there were five moons of win- ter?" Coyote said, "It is better that widows be hungry, that they should not have much to eat. " By and by another big snow came, Silver Fox had made it come. Silver Fox went out; he had a long stick with a crotch at the end to pull down dry branches, and he had a burden basket on his back. Every time he pulled the branches down from a cedar, sweet roots (cu'nna) came down. He carried them home, but did not let Coyote see them. The next day he went out again. There were bunches of something on the pine trees that burned. He set on fire some pine needles and put them on the end of his stick, then held it up to the bunches all about. Then he lay down face down and soon many grouse hit him all over. When they were all down he got up and put them in a brush sack (kWe'watc!i), filled it with the grouse. Coyote was not allowed to see it. After some time Silver Fox felt sorry for Coyote and let him see the food he had brought back. " Son- in-law, how did you get those roots?" said Coyote. Silver Fox said, "I took a stick, broke off cedar limbs, and down came the roots." Coyote said, "I will go and do the same." Silver Fox said, " I don't look up when I do it. " Coyote went, got hit badly, and looked up. He saw no roots, only branches. He went home sick. Fox said, "I did not look up when I was hit and hurt." Coyote saw him bring back grouse. "Son-in-law, how did youi 1910] 211 212 Untiversity of California Publications in Am. Arch. and Ethn. [Vol. 9 kill them?" he asked. Silver Fox told him. Coyote said, "I'll do that too." Silver Fox told him what to do, but Coyote did as before. When four grouse came he said, "Stop! I want to eat." They stopped, only four grouse came. Coyote cooked and ate them. Then he went to another tree and repeated what he had done. He jumped up, could not stand being hit by the grouse. He looked about-there was nothing there. He went home. He asked Silver Fox how he managed to bring back so many always, but received no answer. Coyote asked, " Son-in-law, how did you catch those yellow-jackets? " Silver Fox said, "I smoked them out with leaves. After smoking them out I dug them up with my penis. When the yellow-jackets came, I did not run. There is lots of meat335 down in the nest. When the sun rises I hold my hand over my eyes and see the yellow-jackets going into their holes." Coyote went out and did so. He saw the yellow- jackets' nest, smoked them, then dug out the nest with his penis. The yellow-jackets began to bite his penis. For a while he stood it, then could not any longer. He rolled on the ground with pain; then he went off. He said, "Son-in-law, I'm sick. The yellow-jackets bit me all over." By and by Coyote lay down, and would not move when the snow came. Silver Fox got angry; he thought he would kill Coyote, because he did not believe him and do as he told him. Silver Fox had a wife, his shadow, and kept her in the space between the edge of the sweat-house roof and the ground. One night Coyote heard Silver Fox and his wife talking. Silver Fox went out to hunt. Coyote said, "Who is it that Silver Fox is talking to? He must have a woman somewhere." He hunted all about, asked everything. The main post said, "Here it is." Coyote tried to hold her, but suddenly she was gone, was never seen again. Silver Fox came home. He knew that his wife was gone, but did not say anything to Coyote. Snow kept coming. Silver Fox thought that the best way to catch Coyote would be in a net. He did not know which kind of rope to use-deer-sinew or milkweed. By and by he began 335 The reference is to the larvae, formerly a favorite article of food when procurable. Sapir: Yana Texts. to chew milkweed string; he had pine nuts in his mouth. Coyote said, "I know that Silver Fox is eating pine nuts." Silver Fox went out. Coyote hunted for the nuts, found several baskets filled with them. He filled the sweat-house with those that came down when he pushed about under the roof with a stick. He told the nuts, "Stop! Don't all come." Silver Fox came back, and Coyote said, "This food came down. I don't know what is the matter." Silver Fox said nothing. Then he said, "You eat it up!" and Coyote did so. Then he slept. Then Silver Fox began to roll a rope on his thigh. Silver Fox slipped up as Coyote was sleeping and measured the size of his head. Then he finished the net. In the morning Silver Fox said to Coyote, "Let us go out and catch cottontail rabbits." Coyote said, "Yes." Silver Fox said, "I'll put in a trap over there to the south. When you drive them, run fast." He did so, found many rabbits. Silver Fox told him to run right up to the net. Coyote did so,. but broke out of the milkweed net easily. All the rabbits escaped. So they went home. Silver Fox called for a deer-skin to come to him. He made a net of the sinew, again of the size of Coyote's head. Again they went out together, set traps as before. Silver Fox told Coyote to drive the rabbits and cry out, and to run very fast as he came to the net. Coyote did so, and got into the net; he could not get out. Silver Fox had a big live-oak stick and with this he hit him. Coyote said, " Son-in-law, don't hit me. " Silver Fox said, " Son- in-law, you don't believe me," and he hit him again, and killed him. Silver Fox said, "You don't believe me, so I shall have the food in the trees. People were merely to stretch out a hand when they saw deer, and it would fall dead. It is not to be so now. "33" Silver Fox went home. He hunted all around for the places where Coyote had urinated. He went all over the country ex- cept Klamath Lake. He thought he had killed all the Coyotes. One morning he heard one yelp. Coyote was angry, came back, and made a fire start all around. Coyote came over to this side 336 These statements seem rather irrelevant here. The meaning evi- dently is that Silver Fox had intended to make the procuring of food easv for the people, but that Coyote had spoiled things by setting bad prece- dents. 213 1910] 214 University of California Publications in Am. Arch. and Ethn. [Vol. 9 of Burney Valley. Silver Fox saw Coyote coming; he blew and said, "Come, grasshoppers! Come, plums! Come, cherries!" Coyote came along and saw the grasshoppers, plums, and cher- ries. They looked good, so he stopped to eat them. Silver Fox said, "When Coyote sees the food, he will stop and will not be angry." Coyote ate the plums and cherries, and said, "I want to eat. I'll not go and kill people. " Coyote called for337 a sack, filled it with the food, and came back. He said, "Son-in-law, I have good food." Silver Fox had called for337 pitch. When Coyote asked him why he had put on pitch, he told Coyote that he was sorry he had lost him.338 Silver Fox would not eat, though Coyote wanted him to. Silver Fox said nothing. Coyote said, "What are we going to do? It looks like spring." Silver Fox did not answer. III. THE LOST BROTHER.339 Pine Marten's brother Weasel was stolen by Lizard (k!u- wi'lla). Pine Marten was living at Big Bend.340 He went out to hunt and left Weasel at home. He told him to hide under the edge of the sweat-house roof. Weasel did so. By and by some- thing came into the house saying, " Tsii, tsii, tsii. " Weasel looked and saw that it was Lizard. Weasel thought Lizard very pretty, jumped out, and played with him. He gave him fat to eat. As Lizard ate more and more, he grew bigger and bigger. Weasel was scared and began to cry. Lizard put Weasel in his quiver and went off. Pine Marten came back. "Where are you, my brother? " he said. There was no answer. He knew he was stolen, and cried all night. He hunted for him everywhere; he asked all things where he was, but in vain. Mouse had an arrow of tules that was very long. Pine Marten tobk this and leaned it up against the sky. He climbed up, reached the sky, and traveled to the east. He made a fire in the trail, and saw Moon coming traveling 337 That is "wished" for it by means of his supernatural power. 38s Pitch was daubed on the face as a sign of mourning. 839 Compare the Pit River myth in Dixon, " Achomawi and Atsugewi Tales," Journ. Amer. Folk-lore, XXI, 167, 168. 840 See note 245. 1910]Sapir: Yana Texts. to the west. He had a basket on his back and carried two daugh- ters in it. As he walked he said, "Wahaki, wahaki." Frost came out of his nostrils. Moon came along, saw Pine Marten, and stopped. He said, "Well, son-in-law," and put down his basket. He came up to the fire. Pine Marten said, "It's cold. Father-in-law, I'll throw you up into the sky. I came to ask you something, for you ought to see everything. Have you seen my brother?" "Yes," said Moon. "See over there, somebody is being hung up by Lizard." Pine Marten asked Moon what he should give him as a gift. Would Moon have beads? "No!" Pine Marten then asked if he would have red and blue ones; Moon said, "Yes." Pine Marten gave them to him, and we see them as a halo around the moon. Moon told Pine Marten to go back to the earth, to the place where he had seen Weasel. He did so, went back to his house. Lizard went out of his house, went south to get piteh-wood in order to cook Weasel, whom he was going to kill. Pine Marten slipped out of his house and followed; Coyote came also. He made himself into an old woman. He called for a basket and beads; they came, and he made himself look like a woman. He wore a tasseled buckskin apron. He came up to Lizard; Lizard could not seem to split the wood well, he knew that some one was watching. Coyote began to cry out; Lizard heard and thought it was Coyote fooling him. Coyote came up and said, "I am your aunt. I hear you stole Pine Marten's brother and are going to kill him. I hear you are going to have a big dance." Lizard answered, "Coyote, you are trying to fool me." Coyote an- swered, "No, I'm not Coyote. I'm your old aunt." Lizard then believed him. Coyote cried for pitch and asked for fire. He asked if Lizard wanted to eat, as he had some bread in his basket. Lizard said, "No, there is going to be a big dance." He made up a big load of wood. Pine Marten was far off, watching. He blew "hw+, hw+," toward Lizard, made it very cold. Lizard said, "I'm cold. I'll go and get warm." He tried to lift the load of wood, but it was so heavy that he could not, for Pine Marten had said as he blew, "Be heavy!" Coyote offered to push it up on his back. So he came up behind and made believe to get ready for lifting 1910] 215 216 University of California Publications in Am. Arch. and Ethn. [Vol. 9 the load. But instead he gave the ground a great kick; it opened and Lizard and his load of wood went down out of sight. All the people at Lizard's house heard Lizard fall down into the ground. All said "1,1," and thought their chief was dead. But the Spider Woman said, "No. I made the noise by hitting the ground with my acorn pestle." Pine Marten now came up to where Lizard was buried. He dug him up, skinned him, and put on his hide. He went to Lizard's house. The people inside said, "That must be a stran- ger." Another said, "No, it's our chief." Lizard had eight or nine wives, ducks. When Lizard used to come home, he used to drink three baskets of hot water. Pine Marten called for them, but drank only two. This made the people think that there was some trick. All got up and began to cry out. Pine Marten whipped them, so they all became quiet. Night came. Weasel was hanging up close by the post of the house, and was to be killed that night. Pine Marten took him down, however, and left only a shadow of him hanging there, to fool the people. He put Weasel in his quiver. Pine Marten then asked all the people to come to a big sweat. All sweated, then sat down. Pine Marten said, "Let us dance. Then we will sleep." They did so. Then Pine Marten said, "Ijet us sleep," and blew "hw+, hw+." All fell at once into a deep sleep. Pine Marten then put pitch all over the house, inside and out. Then he set it afire at the smoke-hole and at the door. He jumped out himself. All the people were burned but one woman, a duck. IV. THE FLINTS AND GRIZZLY BEARS.84Oa At Bal&'wiS40b lived Flint Woman (Djuwa'lk !aimariemi). Eagle, Buzzard, Bluejay, and other birds lived there too. Eagle stayed outside all the while, called all the people brothers. He 840a This myth was evidently obtained from Round Mountain Jack, as shown, among other things, by the linguistic form (North Yana) of the Indian names occurring in it. It differs considerably in detail from the form of the myth obtained by myself from Sam Bat'wi (no. I), and is therefore given here in full. Curtin 's version also is evidently a Central Yana one. 540b A mountain north of Stillwater creek. Sapir: Yana Texts. went out to hunt. The Bears had a house in Bear valley and were at enmity with the Flint people. Lizard lived with the latter. He told the young fellows to make a fire in the morning, and they all went out to hunt, went up to Bala'wi. The Bears did not want them to hunt there, and came also. Lizard said, "Young people, look out. We'll have to fight today." The Bears said, "We don't want to fight." So they did not fight that day, and the young people killed deer and brought them home. Old Grizzly Bear said, "Tomorrow we'll have a fight. I'll go after more of my people. " Lizard was chief of the Flint people. He said, "Tomorrow we must fight, you must not go hunting." Lizard called all the Bears to come to the fire where he had built it. He had a poor piece of flint. The bears came to the fire, looked as if they were going to eat up the people. Lizard had a bear-skin quiver. The Bear women said, "You can not hurt us with that little flint. (We can stick those flints into our hearts and they won't hurt us.) " Lizard said, "Let me see you do it." So the women each took one of the little flints and did so, but the flint stayed inside of them; they could not pull them out of their hearts as they had thought. Lizard told them to go off. They did so and fell dead. Lizard was much pleased. Then the Flint people fought the Bears, fought all day. Each side killed half of its adversaries. Next day they fought again, and all the Flint people were killed except Lizard. The Grizzly Bears were all killed except two old women. Lizard hunted for these, but they caught him and killed him. The Red and Blue Flint people were dead. Striped Flint (p a'nmae- amauna) had told the old Flint Woman that his spittle would come to life again. Flint Woman was not killed; she cried all the time, put lots of pitch on her head, so much that it stuck out of the sweat-house. The two old Bear women would come in the morning and bite off some of this. They thought that there were more people left. One morning Flint Woman heard something calling out, "Da, da!" She jumped up and picked up something. She cleaned it with warm water, washed the child. She took the best black-bear hide and put him on it. She did not sleep that 1910] 217 218 University of California Publications in Am. Arch. and Ethn. [Vol. 9 night. After two nights and days he began to crawl about. She wanted him to lie still, and put another hide on him. After four days and nights he was nearly ready to stand up. Then he began to talk; he was called Tsawa'tdikapsu. He said, "I want to eat, grandmother." She had some deer fat and gave it to him, and he ate it. He wanted more, and he ate it. He wanted dried salmon, and he ate it. He began to walk about. Many little animals looked into the sweat-house. Tsawa'tdikapsu saw them and told his grandmother to look at them. He asked her to make a little bow for him. She said, "No. You are too small to shoot." "Yes," he said, "make one for me. I want to shoot." She did so, made a string and bow. A mountain quail looked into the sweat-house, the boy shot it. She then took the quail and struck the boy with it on the small of his back, as was always done to a boy when he shot his first game. Presently the boy broke the bow, and asked, "Make me a big one, grandmother." She did so. Said he, "I want to go out." "No," said she, "there are bad people out- side." The boy wanted to go, so she let him go. Said she, "Don't go far off." A rabbit came along, and the boy shot and killed him. He took it in; she was glad. Said he, "I saw some- thing with big eyes and ears, small legs, and a short tail. When he eats, he keeps moving his tail." She said, "That's a deer." The boy went out again and saw an elk. He described it to his grandmother, who told him what it was. She said, "Don't shoot him, you ean't kill him." The boy pulled his bow to show how he could, and broke it. The bows of the many people who had been killed were hung up all around the sweat-house. He asked his grandmother if he could try one of them. She said, "They are too strong for you. I don't think that you can pull them." The boy said, "I'll try." He started at the north, broke them; he went around to the east, south, and west, and broke them all. The last one was to the west, he could not break it. His arm doubled back. He asked, "Whose bow was this?" She said, "It belonged to one of those that were killed." Again he tried to break it, but in vain. In every way he tried to break it, but to no purpose. He tried to break it with his feet, with big rocks, but in vain. He said, "That is my bow." It was backed with deer sinew. He picked out the best flints. Sapir: Yana Texts. She said, "Don't go far." The boy said, "I'm going to kill that big deer for you. " "I don't think you can do it. You are too small," said the old woman. He went out. The elk was still there. He shot him and brought him back to his grand- mother. "I wonder if I can shoot through that oak tree," said he. She said, "You are too small. Don't talk so, my grand- child." He went and shot through the tree. "Grandmother," he said, "I'm going to start out. Tell me where are the people who killed my brothers." She said, point- ing to the north, "They live there." The boy went. He saw two bears eating clover. The boy stopped and thought; asked his flints, "Which of you is the strongest?" The striped flint said, "I am." The red one said, "I am the one. When I hit people they die at once. Do not walk far off." The boy said, "Come, feathers!" There was a little bird that the boy told to go down below and call. "When the Bears hear it, they will stand end on and listen." The bird did so. The boy shot, and the arrow went into the mouth of one and out at the anus, and the same of the other. He skinned them, carried them back in the evening. His grandmother was frightened. "Don't be afraid," he said, "it is I." She cried; he hung up the two hides outside. Next day he went again. He told five of these same little birds to come. " Go into that brush. If you find the bears, call; if not, do not call. " They did so, and called. The boy told the birds to drive the bears out. They did so, drove out four. The boy killed them, and carried the hides home. He went all around that mountain, killing bears in this way every day. By and by the two wicked Bear women were the only ones left. They jumped on the boy, held him one on each side, and said, "Don't kill us. You are our husband. I'll keep you as my husband." He asked, "How many more bears are there?" "They are all gone but us, " said they. The boy asked them if they were going to kill his grandmother, and they said, "No." They said, "I'm going to keep you as my husband, take you to my father. " They went back with the boy to his house. His grandmother asked, " What sort of women have you ? " " Bears, " said he. " Why didn't you kill them?" she said. The boy said, "No. I'm going 1910] 219 220 Untiversity of California Publications in Am. Arch. and Ethn. [Vol. 9 to keep them as my wives, and they will show me their father." One day he stayed, and asked the two Bears where their father lived. "In the west, where the moon sets," they said. "We will start tomorrow and go there." The boy said to his grandmother, "Where is there poison?" She said, "They will fool you, they will throw acorns into the fire and make you blind. That is the way they killed my people." The boy said, "Where is there poison?" "At Wula'uwitc'u there is poison, there is a poisonous spring that smells bad." He went there, and one can see his footprint there where he made it. He took his pipe, held it over the spring, caused the poisonous air to go into it, then stopped it up. Then he came back, and the two Bears said, "We '11 start tomorrow. " He told his pipe, "When I smoke you, kill all the people." There he went, with one step he went a great distance. Four times he stepped and came close to the sweat-house. He nearly broke it in as he stepped on it. It was Moon's house, and there lived the Bears. He asked, "What is the matter? Who is out there " The two Bears came in, and Moon asked, "'Who is there?" They said, "My husband. Don't talk." Moon said, "Why not?" When the boy came in, all the people thought, "We can kill him easily." Moon called him in, and everything shook when he came in or when he moved. He had on a woven rabbit-skin robe. Moon said, "We will have a big sweat," and all his people came in. They said, "Let us throw this man into the fire." They made a big fire; all Moon's people got up and danced. The boy did not move, sat with his head down. The rest made fun of him, told him to get up and dance. By and by Moon threw salt into the fire, thought to make the boy blind. He didn't move. Moon said to him, " Get up and dance. " Then M\oon put sweet acorns into the fire, but could not blind the boy. Pretty soon the boy got up; when he stepped, the ground trembled. The Moon people began to push one another about, tried to push the boy, but could not move him. Soon he took out his pipe, smoked, and all the people fell dead, and Moon too. The boy said, "I do not want you to be trying to fight or to hit me. I am ma'p'djameaina,340C I cannot die." The two women he 340C See note 63. Sapir: Yana Texts. did not kill, he kicked them down into the ground. He went out, and blew smoke all about, killed every one. Then he came back, and went all around to the places where his people had been killed. He picked up an eyelash from each one. "Have you a big bucket?" he asked his grandmother. "Build a fire when it is nearly dawn and heat rocks." All the eyelashes he put into the bucket. Then he turned and lay down with his face to the ground. To his grandmother he said, "Throw the hot rocks in and lie down also." She did so. By and by they heard shouting, "Here's my bow. Here's my place," and so on. All those dead people were alive again. The boy got up and said, "You are my brothers. I told my grand- mother that I would come back again when I died. . I did so. I caused you dead people to come to life." V. 'I'LHATeAINA.341 One day Flint Boy said to Djuwa'lky!aina,342 "I have been dreaming, I dreamt last night. I dreamt about a woman and her father. What is his name? I want to know." Djuwa'l- k!aina said, "In which direction did you dream?" Flint Boy said, "I dreamt of Yallo Bally345 mountain." Djuwa'lk !aina said, "I know whom you dreamt of." Flint Boy asked, "What is his name?" Said Djuwa'lk!aina, "Teuitcuiwayu. He lives there." Flint Boy said, "I want to go there, and I want to take my nephew344 along." Djuwa'lk!aina said, "Yes." Flint Boy said, "I am going to marry the daughter, but I have no company on the road." Djuwa'lk!aina said, "But you are going to take your nephew." Flint Boy said, "Yes, but I want some- thing like a bear, something that makes a noise. I don't want 341 This account of the origin of thunder is only the latter part of the myth of "The Flints and Grizzly Bears" obtained by Dr. Dixon from Sam Bat' wi. It corresponds closely enough to my own version, but is published here because of its greater wealth of details. 842Flint Boy's grandmother. The name means "rock-lying-on-ground." 348 The Yallo Bally mountains are west of the Sacramento at Red Bluff, a very considerable distance to the southwest of Redding. The reference is more probably to Bally mountain (6246 ft.), one of the main peaks of the Bully Choop range. It is within easy sight of and almost due west from Redding. 844 'I'lhatEaina, who had been dug up from the ground, is here termed the nephew of Flint Boy. 1910] 221 222 University of California Publications in Am. Arch. and Ethn. [Vol. 9 him to talk as we do. He must talk another language." Dju- wa'lk!aina said, "What is he going to say?" Flint Boy said, "When he sees any one coming he will say, 'Wui, wu!W' I want to make a dog." Djuwa'lk!aina said nothing. Flint Boy asked if she wanted to hear it talk now. She said, "Yes." So Flint Boy said to his nephew, "Bark, practice!" His nephew did so, said, "WuI, w f, wiilu." It was a terrible sound, and every one heard it all over the world-north, east, south, west. Flint Boy said, "What shall I call you? You bite and bark." His nephew said, "My name is 'I'lhateaina. I must have a big throat to bark." Flint Boy asked him to try barking again, and he did so. All the people in the world heard him, all said, "I hear a dog. That is Flint Boy's dog." 'I'lhateaina was small, but he made a great noise. Flint Boy went away, went to the Sacramento valley, came to Sacramento river. He crossed with 'I'lhateaina and went on to the west. He came to the mountain at night, went up to the sweat-house, looked in, and saw the girl of whom he had dreamt. Many other people were there also. She sat on the east side. Flint Boy came in and sat down beside her. All looked at him, her father and mother looked, and said, "Who is that?" Flint Boy had left 'I'lhateaina outside, had tied him to the acorn sacks. Her father said, "Where did that man come from?" The girl said that she did not know. "It looks as if you were married," said her father, and he gave her a black-bear skin for Flint Boy to sit on. Flint Boy had told I'lhateaina not to bark or bite any one. "I am going to marry the girl. When I have done so, I shall get up early to hunt, and I shall tell her to take care of you." Early in the morning Flint Boy got up and told his wife about the dog, told her that it was vicious and that she must not touch it or talk to it. In that case it would not bite her. She agreed to care for it. Flint Boy went away. The woman went out and saw the dog. She patted it, saying, "Nice dog." The dog shook its head and tail, and said, "Where is my master?" She an- swered, "He has gone away." Then the dog barked, and every one was frightened, terribly frightened. Flint Boy heard it far away; he was frightened, for he knew that some one had fooled Sapir: Yana Texts. with the dog. "I believe I've lost my dog." Some one had really turned it loose. 'I'lhateaina tracked Flint Boy, while the woman was frightened. 'I'lhateaina could not find his master. Flint Boy came back, brought ten deer. The woman said, "I've fed him and turned him loose." "It's a bad dog. You ought not to have touched it.'" That night it grew cloudy, while before it had been pleasant. Flint Boy went out, finally found the dog. He tied him up again, and told him to bark. He did so-'"'Wfu, wiu, wfiuutuu!" Dju- wa'lk!aina heard it and said, "I hear Flint Boy's dog in the west at Bally mountain." All the people heard it and said, "That is Flint Boy's dog. He is married here at Bally mountain." By and by Flint Boy went out to hunt again, and gave the same instructions as before. The people made him bark as before, let him loose. Flint Boy heard him. "I know what is the matter," said he. It grew cloudy. The dog said, "It will rain." On the top of Bally mountain there was a great cloud, black and thick. The cloud came down over the dog,.it swirled and rolled, and it went up in the air. The dog was in the cloud, he had called it and made it about himself. He did not want to be tied up, but to go with Flint Boy on his hunts. So he left Flint Boy and went up above. When he got part way up he barked, and the people heard it all over the world. Flint Boy heard it and was sad, for he knew the dog was lost. He never saw his dog again. 'I'lhateaina lives in the black clouds still. When he barks, it thunders. VI. FIXING THE SUN. Sun lived at Hi'tsiriha, three miles up from P't'wi. There was a small hill there of red earth. The people went out to hunt, but did not stay long. Sunset came quickly, the day was short. It was a great trouble. Every one was in trouble. "What shall we do about it? If the sun came up far off to the east and not right here near us, it would be all right." But the sun was in the center of the world, and that was the cause of the trouble. The people all got together and talked it over. They asked Cottontail Rabbit and Blue Squirrel. "We have got to move 1910] 223 224 University of California Publications in Am. Arch. and Ethn. [Vol. 9 the sun." Rabbit said, "Yes, we'll do it." The people asked, "How?" Rabbit said, "We'll carry it on our backs. When I'm tired, Squirrel can take it." "Where will you put it?" "We'll put it over the mountains far off to the east." They started to carry it, carried it off to the east. When they got tired, they changed off. They carried the sun far, far away, to where he now comes up. VII. WOODPECKER AND WOODRAT. Red-headed Woodpecker was married to Woodrat Woman. They lived at We'yuldiyauk!aimadu. The people were nearlv starving for lack of food. Only Woodpecker had any; he got his acorns at a great distance. He had ten sacks, and some acorns he had in the holes of the trees. Woodpecker came home every night, and Rat Woman had lots of soup and bread. Wood- pecker and Woodrat Woman would give none to any one. Wood- pecker had a brother-in-law, Woodrat. He was sick, his foot was sore, he could not walk. Formerly he had been a fisherman. Woodpecker told his wife, "Give my brother-in-law plenty to eat, he is sick." She did so. Woodpecker came home with a big load of acorns. The woman gave her brother lots of soup. Woodpecker sat there and ate too. He saw her give her brother soup, and said, "Here! don't do that. Why do you give him that?" Then he got up, took the soup away, and set it down by his own bed. Woodrat turned his back to the fire and went to sleep. The same thing happened every night. By and by the woman dug a hole under her brother's pillow and put the acorn bread in. She put some in, so that while he pretended to be asleep he could eat. Thus Woodpecker was fooled, as she offered soup each night and Wood- pecker took it away. But his brother-in-law had bread. One night Woodpecker came home. He got up in the morn- ing and told his wife, "Tell my brother-in-law to wash his hands and to come and eat soup." She did so, gave him soup, but Woodpecker took it away. The next day Woodpecker said, " How comes it that my brother-in-law is so fat?" Woodrat said, "I'll get even with you. " When Woodpecker had gone off, his Sapir: Yana Texts. brother-in-law got up and said, "Where's my salmon spear? I'm going to get salmon at Cow creek." He saw some in the water and caught two, then took them home. "Cut them up," he said to his sister. The two ate, had a great feast. By and by he hid all the salmon. Woodpecker came back and smelt the salmon. "What is it that smells like salmon ? You people must have been eating salmon," he said. She said, "No. I don't smell it. Where should we get salmon from?" Woodpecker said he thought he had smelt it; Woodrat said nothing. Woodrat went again, and as before caught salmon. One day Woodrat said, " Sister, we have had enough salmon. Give Wood- pecker some when he comes." They had it all ready; when Woodpecker came in, the salmon was brought out. Woodpecker looked at it and said, "You people have salmon. I thought so." He was very eager to get some to eat. "My brother-in-law is very good," he said, but Woodrat did not move. Woodpecker said, "Give my brother-in-law plenty to eat. I'll not say any- thing again." Woodrat said to himself, "I thought you had no sense. You must give me food, but I have the best food after all." The woman gave him soup and bread, and Woodpecker did not take it away any more. VIII. RABBIT WOMAN AND HER CHILD. Jack Rabbit lived at Ba'wa at Battle creek. There were many people there. It was the spring time, the clover was grow- ing. All went out to get clover, young girls and all. Rabbit had a baby, but no husband. She went with the rest. She had no friends to whom to give the child while she was gone. One woman said, "I can take it for you. " "Yes," said Rabbit. She gave it to her, and went off for the clover. By and by she came back with the rest, and put the clover in the house. She put the roots in the ashes, and sat down to eat, ate all the roots. Some one had given her some meat, and she ate this also. Then she remembered her baby. "I forgot my child," she said. She jumped up and went to the woman to whom she had given it. "My friend, how is my child? I want my baby." She answered, " Some one else has taken him to the next house. " So Rabbit went there and asked. She was given the same answer. i910] 225 226 University of California Publications in Am. Arch. and Ethn. [Vol. 9 So Rabbit went on, and was answered as before. She went to house after house. Rabbit felt bad. She went to the last house and received the same answer. She went all around once more. The people had killed the child, had given some of it to Rabbit when she came back. Rabbit stopped and cried. She thought, "I ate my baby." Rabbit had another baby. It was sick. Rabbit said, "My baby is sick. I do not know what is the matter." The people had no medicine-man. Some one told her, " There is a medicine- man living to the north. " She took her baby and went after the medicine-man. Some one saw her and asked, "Where are you going?" "My baby is sick." The man said, "What is the matter?" Rabbit said, "I do not know. It has the colic (?), I guess." The man said, "I am a medicine-man. " It was Coyote. She said, "What is your name? I want to go to Pale'lu, there is a medicine-man there. M&'makalik!iwi is his name. " Coyote said, "Yes. That is my name." She said, " Well, take the baby." Coyote took it. He sat down on a rock, looked at the baby, and put his hand on him. Rabbit said she wanted to go home. "I thought that you would doctor him; now I want to go." Coyote said, "No. If I am going to doctor, I want to do it at my house." Rabbit said, "Yes." She went to Coyote's house. Coyote doctored the child, danced. When he got through, he said, "The baby is all right." That night he told Rabbit, "Go to sleep on the south side." She did so. Coyote said, "I 'm going to doctor somewhere else. I shall be back soon," and he went out. By and by he came back. He looked at Rab- bit, saw that she was asleep. He walked softly up, sat down, and looked at her. He thought, "I want some meat. I've had no meat for a long time." So he killed her, and the baby too. IX. COYOTE AND RABBIT GAMBLE. Coyote wanted to gamble with Cottontail Rabbit. "We must have fun," he said. Rabbit said, "How shall we have fun?" Coyote said, "I'll show you how." Coyote made five sticks for each side about two feet long of a small sized wood, and got some 190]Sapir: Yana Texts. ma'du grass. Coyote made a small stick four inches long (djuip!a- yauna) and put it in with the five long ones. He rolled these up in the grass and laid them down. He rolled up the other five and put in the short one. This bundle he placed beside the other. The guessers clap hands and with one or the other hand designate which bundle the short stick is in. If they fail to locate it, they lose. If they guess right, they have the sticks passed over to them and themselves roll. Coyote said, "Do not use this game in summer, use it in the fall and winter. Stop when the leaves come out on the oaks, stop playing this game. If you use it all summer, there will be no acorns. " X. GOPHER AND RABBIT GAMBLE. Gopher and Cottontail Rabbit gambled. Gopher had many arrows and a bow. He told Rabbit, "We will always gamble when we meet." "Let us do so today." So they cut sticks at Big Cow creek. Gopher bet one of his arrows first, and lost. Next he bet another one, and lost. Then he bet his bow, and lost. He bet his quiver, and lost. He bet his belt, and lost. Every- thing he had he lost. He said, "I have nothing left to bet. I will bet my people." Rabbit said, "All right." IIe bet his people, and lost. He bet his wives, and lost them. He bet his children, and lost. He said, "I will bet myself." He bet his arm, and lost. He bet the other arm, and lost. He bet all his body, and lost all. XI. COYOTE AND THE STUMP.345 Coyote went to P'a 'wi one day. It was early in the morning and it was very foggy. He met some one in the trail. Coyote stooped. "Whew! I'm tired. Where do you come from?" The man did not answer. Coyote sat down to rest, and said, "You came early, so did I." The man said nothing. Coyote said, "Talk! One must say something when he meets one." There was no reply. Said Coyote, "If you are angry, say so!" No 345 In Dr. Dixon's manuscript this incident is immediately preceded by the story of Coyote and Frost (see no. viI of texts). It is practically a version of the world-wide "Tar Baby" myth. A very similar myth is told by the Takelmas. 1910] 227 228 University of California Publicationm in Am. Arch. and Ethn. [Vol. 9 answer. Coyote said, "If you want to fight, I can fight." Coy- ote got up. There was no answer. Coyote said, "I'11 hit." He did so, and his right hand stuck. It was no man, it was a stump. Coyote said, "Let go my hand!" with no result. Coyote hit him with his left hand; it stuck. Coyote said, "Why do you hold my hands? ILet go! That is no way to fight." No reply. Coy- ote kicked with his right foot; it stuck. He kicked with his left foot; it stuck. He butted; his head stuck. By and by a man came along and saw Coyote. He said, "Coyote is a fool. He has been fighting that stump." XII. LOON WOMAN.346 At Hak!N'leimadu, a lake near Hat creek, lived Loon Woman (HakM!Alisimariemi). She had no husband. Every man that came along she killed; she would tell them, "I love you." The man would stay with her, then she would cut out his heart, dry it, and tie a string on it. She had treated ten people thus, had made beads out of their hearts, and wore them as a necklace. She was a nice-looking woman, living all alone. She thought, "I dreamed of a man last night. I dreamt that it was Eagle's son." She dressed up with her beaded apron and basket-cap, fixed herself up nicely, painted her face, and started away. Eagle lived at Cl'p !a347 with a great many people, he had a big sweat-house. Coyote lived there also. Loon came down, came to the sweat-house in the afternoon when the people were all dancing. They saw her coming from the east; her beaded apron made a noise "soe, soe, soc," as she walked. Meadow Lark Woman lived there also, was an old woman living alone east of the sweat-house. Loon came to her house, and called her aunt (gara'ina). Meadow Lark was in bed, but got up when she heard Loon come in. "Who is that?" she said. Meadow Lark had a long spear (lu'mi) in her bed. She seized the spear and was about to spear Loon, when Loon said, "It is I, aunt." "You must say who you are," said Meadow Lark, "or I'll spear you." 346 See note 207. The details of this version, secured apparently from Sam Bat' wi, differ widely enough from the Yana Loon Woman myth obtained by Curtin to justify its publication here. 347 See note 51. Sapir: Yana Texts. Then Meadow Lark stuck her spear up again. Loon came in and sat down, while Meadow Lark hung her head. She felt bad, was all alone, and cried. She thought that Loon was some rela- tion. In the big sweat-house were many people sweating and dancing about the fire. Loon said to Meadow Lark, "My aunt, I am going to see what is going on. " Outside were many young women dancing, dancing for fun. Meadow Lark said, "Go, but be careful. The young people may pull you about, they may not like to have a strange woman about." "I do not want men to pull me about," said Loon. Loon went out, sneaked among the girls w-ho were dancing. The girls saw her coming, for it was moonlight and they could see her. She was a stranger. Every one looked at her, no one knew her. The beads about her neck looked strange, looked like the hearts of people. The girls, however, took her in and let her dance with them. Loon said to one in a whisper, "Let us go and look into the sweat-house and see the men, see how they dance." The girl said, "No, we never look in when men are sweating." Loon said, "Let us look anyway." Two women there knew who Loon was, and they were afraid. One woman said, "Let her look if she wants to. Take her up to the sweat- house." Loon looked in, saw the men dancing. Eagle would not let his son dance, he had put him away next to the wall, put him in a black-bear skin and rolled him up. The people finished their dancing, all went out to the creek to swim. They were strung all along the creek; then they all went back to the sweat-house. Loon was among the girls again. There was an old man in the sweat-house, talking. " What did you tell me a while ago? Didn't you tell me that a stranger woman had come?" "Yes, there is one outside." Said he, "Do not play with her. I know her, I saw her make trouble in five places. I know her name. It is Hak!R/lisimariemi. Let her alone. If you do not play with her tonight, it will be well.' - A vagrant man was walking about, saw Loon, and began to tease her, pull her about. Her head was hanging down. He put his hand on her shoulder, but she said "M+, m+," and shrugged her shoulders. Five stranger men were teasing her. Finally 1910] 229 230 University of California Publications in Am. Arch. and Ethn. [Vol. 9 they stopped playing with her. Ljoon was angry, got up, and went to the sweat-house. There were many people there. She looked in, saw that the fire was low. "0 you men, one of you come out and be my husband! One of you is my husband, come out," she said. No one answered. "My husband played with me only a little while ago. Why doesn't he come out? II want to go home. Hurry up." One answered, "Was it I? Do you want me?" He went out, Loon looked at him, and said, "You are not the one." He went away. She called again, "Come out." Another answered and came out, but he was not the one. This was repeated several times. By and by Loon stopped talk- ing, went away. She went to the creek where the men had been swimming, looked in where each man had swum. Eagle's son had been the last one, far off all alone. She looked to see if any man had lost a hair. She found one hair, pulled out one of her own hairs, and measured the two. The man's hair was shorter, so it was not her husband's. She wanted a husband whose hair was as long as her -own. She hunted all along the creek, could not find one of the same length. All were too short. Finally at the last place she found a hair, and measured it. It was of just the same length as hers. "Now I have it," she said. "I thought I would find it somewhere. " She went back to the sweat-house, and as before she called on the men to come out, and as before each one that came was rejected. All had come out, young Eagle was the only one left. She kept calling. Some of Eagle's people were in there crying. She called to them not to cry, but to send out the man. They knew what she wanted, and therefore cried. Elagle said, "Well, I will give up my son's life, for I do not want my people to die. I must give up my son." He took him out. The boy was shin- ing like gold. Loon said, " That is my husband. " He came out, and would not look at her, did not want to go home with her. She said, "I want to go home tonight. I dreamed of you." Ijoon seized him. The old people cried in the sweathouse. Loon and young Eagle went home, went east toward Hat creek. She said, "I do not want daylight, I wish it to be night yet. I want to sleep Sapir: Yana Texts. with my husband. " She said to Eagle after they had gone a short distance, "I am tired, let us sleep." Eagle would not talk; Ijoon asked him to, but he refused. Loon fixed the bed and lay down, as did Eagle. She tried to play with him, but he did not wish to. An old man at the sweat-house had put an acorn-cup on Eagle's penis, so that he could have no connection; he had told him not to sleep. The woman wanted the young man, but he was incapacitated. Eagle blew on her and put her to sleep. She stretched out and snored. Eagle did not sleep, but watched the woman. 'Late in the night he got up, removing the woman's arms from him. He found a log and laid it beside the woman, put her arms about it as they had been around him. Then he ran off. -He came home and told the people that he had run away. The people said, "What shall we do We must go to the south, we must run away." "No," said another, " Loon will catch us if we go south. Let us go to the north." "No," said another, "let us go to the east." "Let us go to the west," said another. "No, she will catch us there." "Where shall we go?" "We must go up to the sky." "How shall we go up'? We must hurry before Ljoon gets up." "Who will take us up to the sky?" said Eagle. Spider had a rope, he848 was the man. The people had a great sack (p!Wtgi), and they all got into this. "Hurry up," said Spider. Then Spider made the rope come down from the sky and tied it to the sack. "Who is going in first?" Coyote said, "My friend, I will be the first." "All right, but be care- ful. " He got in, and all the rest got in after him. Spider said "Stretch!" to the sack and it did so, stretched to the north, south, east, and west, till all the people got in. Then Spider pulled the rope, pulled the sack up. When it was half way up, Loon woke up. It was daylight. She stretched about, pulled the log about, and found out what it was. She grew angry, said "Am+! All right, you can not get away from me," said Ijoon to herself. "Am+, am+!" she said. She came back to the sweat-house, looked for her husband. She had a fire-drill (mi'niyauna) with fire in it."49 She looked 348 See note 45. 349 See note 52. 1910] 231 232 University of California Publications in Am. Arch. and Ethn. [Vol. 9 about, called into the sweat-house, but there was no answer, there was no one about. "Am+, am+!" said she to herself. She looked to the south, there was no one in sight. She looked to the east, there was no one. She looked to the west, there was no one. She looked to the north, there was no one. "You are smart, you people. I wonder where you are. You can not get away from me. " She hunted all about, looking for their tracks, but she found none. She looked on the gopher piles, there were no tracks there. She began to wonder what to do. "I guess I will set fire to this place. It is the only thing to do. " She broke the fire-drill, threw one-half of it to the east, and one to the south. Fire blazed up where she threw the sticks; everything burned. Loon had a big club, and stood watching the fire. In the sack Coyote said to the people, "I want to make a peephole to see the fire down below." Spider had said that the village was burning. The people said to Coyote, "No, do not tear the sack." "Just a little," said Coyote. Coyote made up his mind to do it anyway; he did so, looked through, saw the fire. The tear began to rip, the hole grew larger, by and by the sack broke. Coyote fell out first, fell down over and over; all the rest fell after him, fell into the fire. Loon was watching the fire. She saw a man fall into the fire, looked up, saw all the people falling. "Am+, am+ ! " she said, "I told you that you could not get away from me." Wildcat fell down; his eyes popped out. Loon hit the eye with her club as it popped out, knocked it back into the fire. Black Bear fell in; his eyes popped out. Loon tried to hit it back but missed it, it got away, flew far off. Lion fell in, but she missed his eye. Brown Bear fell in. Eagle fell in. The fire all burned out; all the people were burned up, except those whose eyes had escaped and who are alive today. Loon went home. Diver, a small mud duck, did not like Loon. He lived on a lake at Ci'p !a. Diver was afraid of Loon, so he made a net, took two moons to make it. Heron (mi'mk !a) came along, came to see Diver. He said, "Why do you make a net?" "I shall use it said Diver. Heron wanted to know, but Diver would not tell. He set a trap for Loon; Diver caught her aind killed her. Sapir: Yana Texts. XIII. PINE MARTEN'S QUEST FOR MOON'S DAUGHTER.3"0 Moon lived in the west. Lion, Wolf, and others lived far up toward Fall river in a big sweat-house. L.ion went first to Moon's house for his daughter, went in. Moon put brains in the fire, and there was a strong smoke, so that Lion could not breathe. The two women said, "You must die. There are many dead outside. My father does not want me to have a husband." Moon gave Lion a pipe to smoke. He took but two whiffs and was killed. Moon threw him out. Then Wolf went to sue for Moon's daughter, went in. The same thing occurred to him. Silver Fox went, with the same result. The women cried, told Moon he had killed enough, but he did not mind. The last one to sue was Pine Marten. He put Weasel in his quiver which he carried with him. When he came in, Pine Marten caused the smoke to go away. Moon gave Pine Marten a strong pipe. Pine Marten smoked it, blew the smoke down into a hole in the ground, and returned the pipe to Moon unaf- fected. The girls warned Pine Marten. Weasel pulled out a stronger tobacco, but Pine Marten made the smoke go down into the ground as before. Moon gave Pine Marten a stronger to- bacco again, but it had no effect. He threw back the pipe and broke it. Pine Marten went for wood, brought spruce and cedar. He came back and put it all in. "That is the kind of wood one should use for sweating, not brains." The spruce wood popped, the sparks burned Moon half up. Pine Marten danced. Moon cried out to stop it, for he was nearly dead. Pine Marten stopped it, and Moon said, "You ought not to do that." Moon said, " Son-in-law, go swim. " So he went, and soon a big water grizzly (h&'ttenna) pulled him in, and tried to kill him. He could not do so, however. Pine Marten stayed one night with him at the bottom of the river, then went back with many pres- 850 In a general way this suitor tale corresponds to Curtin 's " The Winning of Halai Auna," Creation Myths of Primitive America, pp. 281- 294, but there are plenty of differences of detail. Some of the incidents, such as the fight with the water grizzly, recall the Damha'udju story obtained by Curtin and myself (text no. Iv). 1910] 233 234 University of California Publications in Am. Arch. and Ethn. [Vol. 9 ents from his nephew. He brought back his hide to Moon and said, "I hung up a salmon outside." Moon saw it and was frightened. Moon asked him to go for wood, so he went to the north. A big snake with a horn ('e'k'iTna) came and caught Pine Marten, but Pine Marten told him that he was his uncle. Pine Marten killed him, skinned him, and brought home the skin with the wood. He told his father-in-law to go and look at the wood. He saw the hide and was frightened, did not know what to do. "Son-in-law, go and hunt up on this mountain, kill deer," so he went to the north. Big Rain (tc'ilwa'rik!u), Hail (sabil- k!e`yu), and Buzzard (ma'ts!k'ili'lla) were jealous of Pine Mar- ten. Moon told Pine Marten to sit down, while the people circled about and drove in the animals. Pine Marten thought they were deer, but they were really grizzly bears. Pine Marten ran, and the grizzly bears ran after him and tore off his buckskin leggings. All day he ran. In the afternoon he heard a voice above, "You are nearly caught. Tell the tree to open, get in, and go through. " He did so. The bear came after him but was caught by the tree as it closed. Pine Marten went back, got out the bear, and skinned him. When he returned to Moon's house, he hung up the hide. He told Moon to go out and see the squir- rel. Moon did so, saw the bear-hide, and was frightened. "Son-in-law," called Moon. Drifting Rain and Blue Racer (tci'wa) were to have a race with Pine Marten. They started, went to the south, ran a long way. Pine Marten gave out. First he killed Big Rain by pulling a log out from under him, next he killed Blue Racer. He carried home the spoils. Moon thought that Pine Marten was dead, but cried when he found what had happened. "Son-in-law, we will play tomorrow morning." He took deer-sinew rope, and wanted Pine Marten to get on the digger pine while he pulled it down by the rope and let it snap back. Pine Marten jumped off before Moon could snap. Moon thought he had snapped him up to the sky, but he came back. Now Moon was to get up, and he did so. Pine Marten swung the tree a little, and Moon said, "Look out, my son-in-law. Be careful, do not pull too much." Pine Marten thought to himself, "I 1910] Sapir: Yaua Texts. 235 will fix him." He gave him a big swing and snapped him off into the sky, where he is the moon. Pine Marten looked and saw him. Moon said, " I shall stay here now, he gave me a good place to stay. I shall see what people do." Pine Marten went back to the house. The old woman Frog asked, "Where is my hus- bandI" Pine Marten said, "He wants you up there." He took them to the same place where he had snapped the old man, and snapped her up also, also the two girls. Then he went home, and told the people that he had fixed things well. UNIVERSITY OF CALIFORNIA PUBLICATIONS-(CONTINUED) Vol. 8. 1. A Mission Record of the California Indians, from a Manuscript in the Bancroft Library, by A. L. Kroeber. Pp. 1-27. May, 1908 ............ 25 2. The Ethnography of the Cahuilla Indians, by A. L. Kroeber. 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