UNIVERSITY OF CAILI-FORNIA.PUBLICATIONS 'AMERICAN ARCHAEOLOGY'AND ETHNOLOGY Vol. 12, No. 4, pp. 1,39-194 'June 24, 1916 MI WOK MOI ETI ES BY .EDWARD WINSLOW GIFFORD UNIVERSITY OF CALIFORNIA PRESS BERKELEY U-IVIUSI TY OF CALIFORNIA PUBLICATIONS DEPARTMENT- OF ANTHOPOLOOY The following publications dealing with archaeological and ethmological subject Iued nder the direction of the Department of Anthropology are sent in exchange- for the publi- cations of anthropological departments and museums, and for journals- devoted to general anthropology or to archaeology and ethnology. They are for sale at the prices stated, which Include postage or express charges. Exchanges should be directed to:The Exchange Depart ment, University Library, Berkeley, California, U. S. A. All orders Sad remittances should be addressed to the University Press. European agent for the series in American Archaeology and Ethnology, Clasical Phil- ology, Education, Modemr Philology, Philosophy, and Semitie Philology, Otto Harrassowit, Leipzig. For the series in Botany, Geology, Pathology, Physiplogy, Zoology and also Amer- lean Archaeology and Ethnology, B. Friedlaender & Soh4, Berlin. AMERICAN ARCHAEOLOGY AND ETHNOLOGY.-A. L. Kroeber, Editor. Prices, Volume 1, $4.25; Volumes 2 to 10, inclusive, $3.50 each; Volume 11 and following, $5.00 each., Cited as Univ. Calif. Publ. Am. Arch. Ethn. Price Vol. 1. 1. Life and Culture of the Hupa, by Pliny Earle Goddard. Pp. 1-88; plates 1-30. September, 1903 ............. .........--....--.---.-.-......... $1.25 2. Hupa Texts, by Pliny Earle Goddard. Pp. 89-368. Mdarch, 1904 ....... 3.00 Index, pp. 369-378. VoL 2. 1. The Exploration of the Potter Creek Cave, by WWliam 3. Sinclair. Pp. 1-27; plates 1-14. Aprll, 1904 . ........................... _ ...40 2. The Languages of the Coast of California South of san rancisco, by A. L. Kroeber. Pp. 29-80, with a map. June, 1904 . . .60 3. Types of Indian Culture in California, by A. L. :Eroeber. Pp. 81-103. June, 1904 ...... ........... ...................... ............... .2 4. Basket Designs of the Indians of Northwestern Calforia, by A. L.- Kroeber. Pp. 105-164-; plates 15-21. January, 1905 ........ . ......- . .75 5. The- Yokuts Language of South Central California, by A.- L. Hroeber. -Pp. 165-377. January, 1907 -................................ 2.25 -Index,, pp. 379-392. VoL. S. The Morphology of the Hupa Language, by Pliny Earle Goddard. -344 pp, June, 1905 - -.50 Vol. 4. 1. The Earliest Historical Relations between Mexico and Japan, from original documents preserved in Spain and Japan, by Zelia Nuttall. Pp. 1-47. April, 1906 -.....50 2. Contribution to the Physical Anthropology of Califoria, based on col- lections in the Department of Anthropology of the University of -Californisa, and in the 'U. S. National Museum, by Ales Hrdlicka. Pp. 49-64, with 6 tables; plates 1-10, and map. June, 1906 -........ .75 3. The Shoshonean Dialects of 'California, by A. L. Eroeber. Pp. 65-166. February, 1907 .................. -1.50 4. Indian Myths from -South Central California, by A. L. Eroeber. Pp. 167-250. May, 1907 - ....................... . . . _. .76 6. The Washo Language of East Central California and Nevada, by A. L. XKroeber. Pp. 251-318. September, 1907 . .75 6. The Religion of the Indians of California, by A. L. :xoeber. Pp. 319- 356. September, 1907 ................ .50 Index, pp. 357-374. Vol. 5. 1. The Phonology of the Hupa Language; Part I, The Individual Sounds, by; Pliny Earle Gioddard. Pp. 1-20, plates 1-8. M-arch, 1907 .- .35 2. Nqvaho Myths, Prayers and Songs, with Texts and Translations, by Washington Matthews, edited by Pliny Earle Goddard. Pp. 21-63. September, 1907 .........- ............ .... .75 3. Nato Texts, by Plny Earle Goddard. Pp. 65-238, plate 9. December, 1909-. 2.0........... . . . ........................................... ....... . .. 2.50 4. The Material Culture of the Klamath Lake and Modoc Indians of Northeaster California and Southern Oregon, by S. A. Barrett. Pp. 239-292, plates 10-25. June, 1910................... ,,,,,,,,,, .. - ........ .75 5. The Chimariko Indisns and Language, by Boland B. Dixon. Pp. 293-. 380. August, 1910 - . . 1.00 Index, pp. 381-3S4. Vol. 6. 1. The Ethno-Geography of the Pomo and Neighboring Indians, by Sam- uel Alfred Barrett. Pp. 1-332, maps 1-2. February, 1908 .-.. 3.25 2. The Geography and Dialects of the Miwok Indians, by Samuel Alfred Barrett. Pp. 333-368, map 3. 3. On the Evidence of the Occupation of Certain Regions by the Miwok Indians, by A. L. Kroeber. Pp. 369-380. Nos. 2 and 3 in one cover. February, 1908 -.- ----.. .50 InEdexc, pp. 381-400. - - UNIVERSITY OF CALIFORNIA PUBLICATIONS IN AMERICAN ARCHAEOLOGY AND ETHNOLOGY Vol. 12, No. 4, pp. 139-194 June 24, 1916 MIWOK MOIETIES BY EDWARD WINSLOW GIFFORD CONTENTS PAGE Introduction - 139 Moieties -140 Exogamy - 141 Totemism -. 142 Ceremonies - 145 Personal Names- 146 Marriages -161 Genealogies -. 165 Terms of Relationship - .17-0 Terminology and Social Customs - 181 Cross-cousin Marriage -------------- --- 189 Conclusion - 193 INTRODUCTION The Miwok Indians of the Sierra Nevada of California are divided by anthropologists into three dialectic groups, termed Northern or Amador, Central or Tuolumne, and Southern or Mariposa. These three groups occupy the western slope of the mountains from El Dorado County in the north to Madera County in the south.' Their social organization takes the form of totemic exogamlic moieties with paternal descent. To Dr. C. Hart Merriam and to Dr. S. A. Barrett belongs the credit of calling attention to the Miwok moieties.2 The present contribution, I For geographical information see C. Hart Merriam, Distribution and Classi- fication of the Mewan Stock of California, Am. Anthr., n. s., IX, 338-357, 1907; and S. A. Barrett, The Geography and Dialects of the Miwok Indians, Univ. Calif. Publ. Am. Arch. Ethn., VI, 333-368, 1908. 2 C. Hart Merriam, Totemism in California, Am. Anthr., n. s., x, 558-562, 1908; S. A. Barrett, Totemism Among the Miwok Indians, Journ. Am. Folk-Lore, xvii, 237, 1908. 140 University of California Publications in Am. Arch. and Ethn. [Vol. 12 while treating of the moieties in a general way, deals especially with two subjects with which they are closely interlocked, viz., personal names and terms of relationship. The former are connected with the totemic features of the moieties, the latter with the exogamic features. The writer has recently found an organization, bearing a resem- blance to that of the Miwok, among the Shoshonean Mono on the western slope of the Sierra Nevada in Madera County, and among the Chukehansi, Gashowu, and Tachi, which are Yokuts tribes. The Chukehansi inhabit Madera County north of the San Joaquin River; the Gashowu inhabit Fresno County south of the San Joaquin River; and the Tachi inhabit the plains north of Tulare Lake. These discov- eries, which will be treated in a forthcoming paper, indicate that social organization on a dual basis was common to a large part of south central California.3 The data here recorded refer, except where otherwise noted; to the Central Sierra Miwok, and were obtained during three visits to their territory in Tuolumne County. These visits were made in 1913, 1914, and 1915. Information was also obtained from people who spoke the Northern Sierra dialect and who were employed on ranches in the vicinity of Elk Grove, Sacramento County. These people had come down from their homes in the Sierra Nevada foothills of Amador County. A brief visit was also paid to the Southern Sierra Miwok of Madera County. In the preparation of this paper I am indebted to Dr. A. L. Kroeber, who has unstintingly given me the benefit of his knowledge of Californian ethnology. MOIETIES As already related, the Central Sierra Miwok are divided into ex- ogamic moieties with paternal descent, usually spoken of as kikua (water side) and tunuka (land, or dry, side). Frequently the former are referred to as "bullfrog people" (lotasuna) and the latter as "bluejay people" (kosituna). The presence of two exogamic divisions with animal nicknames has at least a superficial analogy to a case mentioned by Dr. W. H. R. Rivers as occurring on the island of Raga or Pentecost in the northern New Hebrides.4 3 For a preliminary notice see Dichotomous Social Organization in South Central California, Univ. Calif. Publ. Am. Arch. Ethn., XI, 291-296, 1916. 4 Totemism in Polynesia and Melanesia, Journ. Roy. Anthr. Inst., xxxix, 172, 1909. Gifford: Miwok Moieties With the Miwok the moiety has no subdivisions. At first glance the fact that 16 per cent of the Central Sierra Miwok are named after bears, and the remainder after numerous other animate and inanimate objects and phenomena, would seem to suggest a phratral system, with numerous totemic gentes, gone into decay. The Indians, nevertheless, positively deny the existence of smaller divisions. They in no way regard the people with bear names, for example, as forming a special group. Nothing in the information obtained points to a phratral system ever having been in operation. Individuals from the Northern Sierra division of the Miwok were found to disagree as to the occurrence of the moiety system among their people. An informant from West Point in Calaveras County and one from Jackson in Amador County stated that the dual divisions were in force in those places. Two other informants, one thirty and the other about forty years of age, from Plymouth, in Amador County, knew nothing about the moieties. EXOGAMY The exogamic rules of the moieties were not rigidly adhered to even before the coming of the whites. Out of a series of four hundred and thirteen individuals, whose names were obtained, one hundred and eighty-four, or 45 per cent, belonged to the water moiety, and two hundred and twenty-nine, or 55 per cent, to the land moiety. The greater number of these four hundred and thirteen individuals were either of the generation of the oldest Indians of today or of the pre- ceding generation. Had the exogamic rules been strictly enforced it would have meant that ten people out of every hundred went un- married or else married late in life. The natural result of this pre- ponderance of one moiety over the other would be the breaking down of strict exogamy in actual practice, especially in a case like the present, where the system lacks the rigidity of the Australian marriage- class system. Informants stated that strenuous efforts were never made to prevent improper marriages. The relatives merely objected and pointed out the impropriety of such marriages. Under the head- ing "Marriages" are listed the recorded Miwok marriages, of which actually 25 per cent are improper. The figures in the last paragraph show the division into moieties of the Central Sierra Miwok as a whole, at least so far as the data go. A list of the inhabitants of only one village was obtained. This village 1916] 141 142 University of California Publications in Am. Arch. and Ethn. [Vol. 12 was located on Big Creek near Groveland. The total number of indi- viduals listed is one hundred and two and includes people of all generations within the knowledge of the informant. Out of this total, 56 per cent belonged to the water moiety and 44 per cent to the land moiety. This is the reverse of the situation among the Central Sierra Miwok exclusive of the Big Creek people. A table will perhaps make the situation clearer. Percentage Percentage of water of land moiety moiety Central Sierra Miwok in general ------------------------------------ 45 55 Village at Big Creek ..................... ................... 56 44 Central Sierra Miwok, except Big Creek people ------------ 41 59 Unfortunately no other village censuses have been taken, so that in comparing the Big Creek people with the remainder of the Central Sierra Miwok we are comparing with a very miscellaneous and scat- tered lot of individuals. Roughly stated, however, they may be said to be mainly Jamestown and Knights Ferry people. At Big Creek twelve people out of a hundred were ineligible for monogamic inar- riage within the village, if strict exogamy were enforced. In the region outside of Big Creek, however, eighteen people out of a hun- dred were ineligible. TOTEMISM That totemic symptoms of one sort or another are present in the Miwok organization cannot be denied; yet, on the other hand, it must be acknowledged that the classing of the Miwok with totemic peoples is based on a rather weak foundation. The claims for such classifi- cation rest on three well established facts. First, all nature is divided between land and water, in a more or less arbitrary manner, to be sure, as shown by the classing of such animals as the coyote, deer, and quail on the "water" side. Second, the exogamic moieties are identified respectively with land and water. Third, an intimate connection exists between the land and water divisions of nature and the land and water moieties. This connection is through personal names, which usually have an implied reference to animate or inanimate natural objects or phenomena, although not infrequently to manufactured objects instead. The objects or phe- nomena referred to in personal names belong, as a rule, either to the water or to the land side of nature. The names are applied according Giford: Miwok Moieties as the individual is of the water or of the land moiety. Hence, it may be said that each moiety is connected through the personal names of its members with a more or less definite group of objects and phenomena. The ensuing very incomplete lists, the contents of which were spontaneous on the part of informants, give some idea of the dual classification of nature. The reason for placing on the "water" side certain creatures which are actually land animals is hard to under- stand. An informant explained two of the cases to me as follows: The quail is placed on the water side because a turtle once turned into a quail; while the coyote is placed on the water side because Coyote won a bet with the creator and the latter had to go to the sky and take a land-side name, while Coyote remained on earth and took a water- side name. On the water side are coyote, deer, antelope, beaver, otter, quail, dove, kingbird, bluebird, turkey vulture, killdeer, jacksnipe, goose, crane, kingfisher, swan, land salamander, water snake, eel, whitefish, minnow, katydid, butterfly, clouds, and rainy weather. On the land side are tree squirrel, dog, mountain lion, wildcat, raccoon, -jay, hawk, condor, raven, California woodpecker, flicker, salmon-berry, "Indian potato," sky, and clear weather. Another, though slender, bit of evidence in favor of toteinism is a fragment of a myth recounting the origin of the moieties. It was obtained from a woman of the water moiety, Mrs. Sophie Thompson, formerly chieftainess at Big Creek, near Groveland. She stated that her father, Nomasu, told her the story. In this myth it is interesting to note that, although an animal of each side is concerned, it is the coyote, usually classified by the Miwok as a water animal, which actually gives birth to the four founders of the moieties. However, the part the coyote plays may perhaps be as much that of culture hero as of water totem. The myth, the scene of which is laid in Hetch- Hetchy Valley, runs as follows: Coyote said to his wife, Bear, as he was about to cohabit with her: "We will have a boy and a girl." His wife gave birth to twins, a coyote-boy and a coyote-girl, who grew up. Coyote-girl married a bear. Coyote himself dreamed and "made the first four people when he was dreaming. He dreamed how he was going to make two kinds and how he was going to call them." Coyote-girl and her husband told each other they would have four children, two girls and two boys. Coyote- girl gave birth to them and they were the first four people about whom Coyote dreamed. 14.3 1916] 144 University of California Publications in Am. Arch. and Ethn. [Vol. 12 Coyote named one of the male children Tunuka and one of the female children Kikua. The other male child he named Kikua and the other female Tunuka. Coyote thus made the moieties and gave people their first names. The new couples, although brothers and sisters, married and had children. The gopher acted as messenger and told Tunuka (woman) to come and help Kikua (woman) give birth to her child. After his wife Kikua had given birth, Tunuka (man) went out and killed a turkey vulture so as to wrap his baby in the feathers. Next Tunuka (woman) had a baby and gopher went to Kikua (woman) and asked her to come and assist at the delivery. Then Kikua (the husband of Tunuka) went out and killed an eagle to wrap his baby in. He also killed a deer and tanned the hide to make a cradle-board of it for the baby. Coyote-boy also married his sister's daughter Tunuka, the wife of Kikua. The above myth is the only one obtained which points to a belief in actual descent from animals. When applied to people with bear names it looks very much like a myth of descent from the totem, or at least from the animal after which these people are named. Especi- ally is this true if a genealogy shows bear names continuously on the male side of the family. Such was very nearly the case with the family of the informant's husband (see genealogy III). With one exception, all possessed bear names, at least during the four generations shown in the genealogy just mentioned. When asked if her husband be- lieved his paternal ancestors to be descended from a bear, Mrs. Thomp- son replied in the affirmative; but the bear she referred to was Coyote- girl's husband, who, according to the myth, was the paternal ancestor of all the Miwok regardless of moiety or personal name, and not merely the paternal ancestor of the Miwok with bear names. Negative an- swers were received from all other informants when similar questions were propounded to them. They were usually amused at the idea of one of their ancestors being a bear, the sun, a dance-pole, or some other object. In short, the Central Sierra Miwok as a whole do not believe that they are descended from animals. They do believe, however, that they succeeded the animals on earth, which is the belief common to the typical central Californian stocks. This belief, that before the coming of the, Indians animals possessed the world, is very different from the idea of descent from the totem. Informants stated that in former days it was customary for people to "show respect" to the bear, the eagle, and the falcon after any of these had been killed. This was done by laying the body of the slain creature on a blanket and having a little feast in honor of it when it was brought to the hunter's home. So far as I could ascertain, this was not a ceremony connected with moieties or with totemism. It was no different in import from the offerings made by the Miwok when Gifford: Miwok Moieties a condor was killed or when the young of a certain hawk were taken from the nest.5 This type of ceremony was common to a large part of California. The purpose was to appease the animal or its spirit. The ceremony was based on the belief that the animals possessed dangerous supernatural power. Obviously the three cases in question are no different in motive from the above, or from the practices of other stocks, of which a notable example is the Maidu treatment of bears.6 The supernatural powers obtained by shamans from animals were not received, except by coincidence, from the animal after which the shaman was named. A man of the water moiety might become a bear shaman just as readily as a man of the land moiety, even though bears and bear names are associated only with the latter moiety. Appar- ently a man's moiety and his personal name had no influence on his acquisition of supernatural power. The animal he was named after did not become his familiar or guardian spirit, except, as I have said, by coincidence. CEREMONIES The participation of the moieties as such in games and cere- monies was unimportant. Out of forty-four known ceremonies, the moieties took part as such in only four-the funeral, the mourning ceremony, the girl's puberty ceremony, and a dance known as the ahana. At least at Big Creek the moieties had reciprocal funerary functions, it being the duty of one moiety to care for the dead of the other. In the washing of the people which terminated the mourning ceremony washers of the water moiety tended one basket and washed people of the land moiety, while washers of the land moiety tended another basket and washed people of the water moiety. This custom, together with that of the moieties taking sides in games, obtained regu- larly at Big Creek, but not to such an extent elsewhere. This perhaps points to Big Creek as a place in which the moiety system was more firmly established. In the girl's puberty ceremony it was customary for some girl, for whom the rites had previously been performed, to exchange dresses with the initiate. In all cases the two girls belonged to opposite moie- ties; if the initiate was of the water moiety, the girl who exchanged dresses with her must be of the land moiety. In the ahana dance the 5 See the meaning of Tcuke in the list of personal names, p. 157. 6 Roland B. Dixon, The Northern Maidu, Bull. Am. Mus. Nat. Hist., xvii, 194, 1905. 1916] 145 146 University of California Publications in Am. Arch. and Ethn. [Vol. 12 spectators, who made gifts to the dancers, were always of the opposite moiety but of the same sex as the dancers to whom they gave presents. Among the Southern Sierra Miwok of Madera County dancers indicate their moiety by means of paint, especially on the face. The land moiety is indicated by stripes, usually horizontal; the water moiety by spots. The latter are said to represent the spots of fawns, which are water moiety animals. Informants did not know what the land moiety stripes represented. PERSONAL NAMES A child was named shortly after birth, preferably by a grand- father, but not infrequently by any one of the near relatives. The name received at that time was kept throughout life. Names of men and women did not differ. Occasionally a person received a nickname later in life. The literal meanings or derivations, in part at least, as well as the connotations, of one hundred and forty-four personal names were obtained. Thirty-four of these names prove to be nouns or deriva- tives of nouns, and one hundred and two verbs or derivatives of verbs. Of the remaining eight names, three are adverbial, while five may be either nouns or verbs. It is likely that a similar proportion will be found throughout the remaining two hundred and eighty-seven names, of which record was made, when the literal meanings are worked out. It is interesting to find that in the use of both nouns and verbs Yokuts personal names, as obtained by Dr. A. L. Kroeber, agree with the Miwok.7 To a strange Indian, not acquainted with the individual whose name is mentioned, verb names have only their literal meaning. To the friends and acquaintances of the individual, however, the name has more than its literal meaning. It has an implied meaning, which usually brings in a reference to an animate or inanimate object. For example, the personal name Wuiksui is a form of the verb meaning "to go." Yet to the friends and relatives of the man his name meant "Sun going down." Another interesting case is found in the per- sonal names Hausii and Hautcu, both derived from hausus, to yawn, or to gape. The former is a land moiety name and a bear is implied; the latter is a water moiety name and a salmon is implied. An ex- treme case, but one which throws light on the mental attitude of the 7 Yokuts Names, Journ. Am. Folk-Lore, xix, 142-143, 1906. Gifford: Miwok Moieties name-giver, is that of the name Kuyunu. This name, according to the informant, had the connotation, "Dog wagging its tail." Kuyunu contains the same root as kuyage, to whistle. Apparently the name- giver thought of the whistling of a man to a dog as the cause of the dog wagging its tail, and, instead of naming the child after the action of the dog, named it after the cause of the dog's action; namely, whis- tling. Without knowledge of the individual, a Miwok, on hearing any of the above names, would be unable to decide as to the person's moiety or as to the animal or object implied. In the seventy bear names obtained, the word for bear is actually used in only one case. In other words, among the Miwok there is absolutely nothing in the literal meanings of over 70 per cent of the personal names even to suggest totemism. It is only in the implied meanings that the totemic element appears. In this respect there is a striking resemblaiice to the Mohave custom of calling women by names which have only an implied and perhaps esoteric reference to natural objects or phe- nomena, the coyote, for instance.8 A close parallel to Miwok names is found in Hopi personal names, as set forth in the Rev. H. R. Voth 's paper on " Hopi Proper Names. 29 The names as a rule are considerably longer than the average Miwok name, because they are usually made up of two or more elements, in many cases a noun and a verb. Pure verb names among the Hopi are scarce, but, when they do occur, they do not differ from Miwok verb names in their application. For example, consider the name Una, which means "remember'; in this there is nothing to indicate the animal or object for which the person was named. Yet the coyote is implied, and the name "refers to the fact that a coyote is said to remember some food that he has buried somewhere and that he then gets." As stated above, each Miwok name has an implied or actual reference to an object associated with the moiety to which the pos- sessor of the name belongs. Each Hopi name, however, does not refer to the clan totem of the possessor, except coincidentally, but does refer to the clan totem of the name-giver. The most striking resemblance between the Miwok and the Hopi systems of naming lies in the fact that in each system names identical in form, when applied to different individuals, may connote entirely different objects. Half-breeds born of Miwok mothers and white fathers are always considered as belonging to the moiety of which the mother is not a 8 A. L. Kroeber, Preliminary Sketch of the Mohave Indians, Am. Anthr., n. s., IV, 278, 1902. 9 Field Col. Mus. Anthr., VI, 61-113, 1905. 1916] 147 148 University of California Publications in Am. Arch. and Ethnt. [Vol. 12 member. For example, if the mother is of the land moiety, the half- breed child will be of the water moiety and his or het name will refer to an animal or object identified with the water side of nature. The matter of naming foreigners who take up their residence with the Miwok proceeds after a somewhat similar fashion. It is particu- larly well exemplified by a number of Yokuts and Costanoan men who lived with the Miwok and married Miwok women. As a rule these men were placed in the moiety to which their wives did not belong. The same practice is shown in the marriage of Yottoko, a negro, to Ukunulumaiye, a Miwok woman of the land moiety. Yottoko was given a water moiety name. The above custom is just the reverse of the Winnebago practice, in which foreigners who marry Winnebago women are given a name from the wife's clan.10 Descent with the Winnebago is paternal as with the Miwok, hence the children of such marriages belong to the mother 's clan, not directly through the mother, however, but through the father. The ensuing list gives the names for which complete or partial derivations have been worked out. The sex and moiety of each indi- vidual is indicated as follows: (m.) for male, (f.) for female, W. for water moiety, L. for land moiety. The italicized words in this list indicate the animals or other objects to which the personal names refer. It is to be noted that the connotation of a name occasionally brings to light an interesting old custom, for example, in the case of the name Tcuke (see p. 157). Lack of familiarity with the language prevents a fuller linguistic analysis of the names. Akaino. L. (m.) Bear holding its head up. Akaiye, to hold one's head up. Akulu. L. (m.) Looking at the sun. Akule, to look up. Apanta. W. (m.) Salamander in the water. Apanta, salamander. Atce. W. (f.) Cutting and drying salmon. Ate, to split off. Awanata. W. (m.) Turtle. Elki. L. (m.) Bear hanging intestines of people on top of rocks or bushes. Elkini, to hang on top of or over. Efieto. L. (m.) Bear's manner of walking. Efna, bent or crooked. In this case reference is made to the bear bending its foot when walking. Epeta. L. (f.) Lizard lying on top of rock. Epetitcii, to lie on the belly. Etu. L. (m.) Sun rising from the hills. Etu, sun; etumu, to get warm in the sun, that is, to sun one's self; etumiu, to ascend a hill. According to a Big Creek informant, etu is the term for sun at that place. Cf. watu, sun, in Southern Sierra dialect. Among the Central Sierra Miwok, other than Big Creek people, hiema is the term for sun. Etumu. L. (m.) Bear warming itself in the sun. Etumu, to sun one 's self. 10 Paul Radin, The Clan Organization of the Winnebago, a Preliminary Paper, Am. Anthr., n. s., xii, 212-213, 1910. Gifford: Miwok Moieties1 Etumiiye. L. (f.) Bear climbing a hill. Etumiu, to ascend a hill. Hatawa. L. (m.) Bear breaking the bones of people or animals. Hate, foot; hate, to press with the foot; atwa, to split. Hateya. L. (f.) Bear making track in the dust. Hate, foot; hate, to press with the foot. Hausiu. L. (m.) Bear yawning as it awakes. Hausus, to yawn, to gape. Hautcu. W. (m.) Salmon gaping when out of water. Hausus, to yawn, to gape. He 'eluye. L. (f.) Bow, arrows, and quiver placed against tree while warrior rests. Seelutco, to lay on side. Helaku. L. (f.) Sunny day without clouds. Helaku, sunny day. Helki. W. (m.) Jacksnipe (I) digging into ground with bill. Hele, to touch. The Miwok name for the bird alluded to its kuiatawila; it is said to come only in the winter. Helkimu. W. (m.) Hitting bushes with seed beater. Hele, to touch. Heltu. L. (m.) Bear barely touching people as it reaches for them. Helat, to reach for and barely touch. Hesutu. L. (m.) Lifting a yellow-jackets' nest out of the ground. Hesa, yellow- jackets' nest; hesute, to take out yellow-jackets' nest. Hesutuye. L. (f.) Getting yellow-jackets' nest from the ground. Hesa, yellow- jackets' nest; hesute, to take out yellow-jackets' nest. Heteltci. L. (f.) Leaning against pota ceremony pole. Helitcu, to lean against. Hisokuye. L. (f.) Hair growing on bear. Hisoku, body hair. Hopoto. W. (m.) Frog eggs hatching in water. Hopoto, round. Hotutu. W. (m.) Round rocks hurting the feet, when one is walking. Hoto- wun, to walk on round rocks; hotolum, to roll. Howotmila. L. (m.) Running hand down (encircling) branch of a certain kind of shrub to get off the seeds for beads. Howotu, beads. Hunipte. L. (m.) Looking "high-toned" when getting seed. Hunepu, to look proud. Hupaiye. W. (f.) Making boiled "wild cabbage" into a ball for lunch when cooking acorns. Hupaiye, to squeeze. Huyana. W. (m.) Rain falling. Kalmanu. W. (m.) Lightning striking tree. Kala, lightning striking. Katuye. W. (m.) Damming water in pool. Kata, to close, to shut. Kilikila. L. (m.) Small hawk (kilikila) calling, making a cry which resembles name. Koho. L. (m.) Limping. Cojo, Spanish for lame. Kolenya. W. (f.) Fish coughing. Kole, to cough. Kolotomu. W. (f.) Getting oak-leaf gall-nuts. Kolotu, a spiny red oak-leaf gall-nut. Kosumi. W. (m.) Going fishing with a spear for salmon. Kose, to throw at; kosumu, salmon. Kukse. W. (m.) Valley quail starting to fly from ground. Kukse, to be fright- ened. Kusetu. W. (f.) "Wild potato" sprouting. Kusetu, to bloom. Kusetu. L. (m.) "Wild potato" growing out of ground. Kusetu, to bloom. Kusetuye. W. (f.) "Wild potato" sprouting. Kusetu, to bloom. Kutattea. L. (m.) Bear scattering intestines of a person as it eats him. Ku- tatenani, to throw away something not wanted. Kutcume. L. (m.) Unburned ends of wood after fire dies out. Kutcuyak. L. (m.) Bear with good hair. Kutci, good. 1916] 149 150 University of California Publications in Am. Arch. and Ethn. [Vol. 12 Kututcanati. L. (f.) Bear eating people. This name is undoubtedly of the same derivation as Kutattca. Kuyunu. L. (m.) Dog wagging its tail. Probably from kuyage, to whistle, in which case the meaning is entirely a matter of implication. The reason for such a meaning lay in the mind of the name-giver, who connected the wag- ging of a dog's tail with the whistling of a person to the dog. Labakse. W. (m.) Getting elderberry wood. Lapa, elderberry. Lilepu. L. (m.) Bear going over a man hiding between rocks. Lile, up, prob- ably used here with the idea of over, or on top of. Lifnugse. L. (m.) Tule growing in water. Lifna, tule. Liptcu. W. (m.) Dropping of eggs of female salmon when it is lifted up. - Lipisa, to drop. Liptuye. L. (f.) Getting pine-nuts from cones which have dropped from the tree to the ground. Lipisa, to drop. Litafia. W. (m.) Hummingbird darting down after having gone straight up. Litafiui, to dart down. Liwanu. L. (m.) Bear growling. Liwani, to talk; liwa, to make noise. Lumai. W. (m.) Humming of hummingbird's wings when it is flying fast. Lumana, to go by with a noise. Lutaiyet. W. (f.) Fresh-water snail (Physa). Luyu. W. (m.) Dove shaking head sideways. Luyani, to shake head sideways. Luyunu. L. (m.) Bear taking off leg or arm of person when eating him. Luyani, to shake head sideways. Liitemii. W. (m.) Salmon going fast up riffle. Lutsu, to ascend. Maiyenio. L. (f.) Chieftainess. Matcumpaiye. L. (f.) Eating farewell-to-spring seed raw. Matcu, farewell-to- spring (Godetia williamsoni). Memtba. W. (m.) Tasting farewell-to-spring seed after it has been mashed with pestle and while still in mortar. Memttu, to taste. Mituna. W. (m.) Wrapping a salmon with willow stems and leaves after catch- ing it. Mituye, to roll up. Moemu. L. (m.) Bears sitting down looking at each other. Mo'ani, to meet; moeye, to join. Molestu. W. (m.) Refers to the stone shaped like a deer's foot, which brings good luck in deer-hunting to its owner. Mole, a magic stone. Mona. W. (m.) Getting jimson weed seed. Monoyu, jimson weed; monui, Yokuts for jimson weed. Muliya. L. (m.) Hitting farewell-to-spring seed with stick when it is on bush. Mule, to beat or strike. Mulya. L. (m.) Knocking acorns off tree with a long stick. Mule, to beat or strike. Mule. W. (m.) Hawk seizing quail on ground. Mule, to strike. Notaku. L. (m.) Growling of bear as some one passes. Notcaku, to growl. Notciteto. W. (m.) Coyote, snarling over piece of meat under its foot. Notcu, to cry. Notcuuku. L. (f.) Any kind of animal calling. Notcu, to cry. Omusa. L. (m.) Missing things when shooting with arrows. Omsa, to miss with arrows. Another informant gave this man's name as meaning, "Miss- ing deer when shooting at them with arrows." Otu. W. (m.) Collecting sea shells in a basket. Ote, to-put in a basket. Oya. W. (m.) Naming or speaking of the kuiatawila bird (jacksnipe?). Oya, to name. Gifford: Miwok Moieties Pati. W. (m.) Twisting willows for carrying fish. Patiwe, to break by twisting. Patiw6. W. (m.) Taking bones from slain deer. Patiwe, to break by twisting. Pikatco. L. (f.) Sifting acorn flour on flat basket by shaking. Pika, to sift. Pilekuye. W. (f.) Shell nose-stick staying in the ocean. Pileku, shell nose-stick. Polaiyu. W. (m.) Lake. Polaiyu, lake, valley, or ocean. Polneye. W. (f.) Dove decoying a person by feigning injury. Polangas, to fall. Pootei. W. (f.) Cutting salmon's belly. Putu, to cut open the belly. Posala. L. (f.) Pounding farewell-to-spring seed. Posa, to burst. Pusubi. W. (m.) Fog blowing up and covering everything. Puselum, to blow. Pususu. L. (m.) Calling a dog. Puus, Yokuts for dog. Puta. W. (m.) Cutting open a salmon. Putu, to cut open the belly. Putbana. W. (f.) Catching small fish with basket. Putbako, to scoop up. Putceyu. W. (f.) Evil smell of deer's large intestine. Puseyu, to stink. Putkuse. L. (f.) Acorn soup boiling. Putkuse, to bubble. Sakati. L. (m.) Hawk (kilikila) catching a lizard. Sakati, a species of lizard. Sapata. L. (m.) Bear hugging tree. Sapatu, to hug. Sapata. L. (f.) Bear dancing with forefeet around tree. Sapatu, to hug. Sawa. W. (m.) Bock on edge of river. Sawa, rock. Septuye. L. (f.) Taking something, that is burning, from the fire. Sipe, to pull out. Sewati. L. (f.) Curving of bear's claws. Sewati, curved. Sibeta. W. (m.) Pulling white sucker fish from under flat rock. Sipe, to pull out. Simutuye. L. (f.) Pinning together tree squirrel's abdomen with stick after gutting. Simute, to pin together. Sipatu. L. (m.) Softening fox's tail after skinning, by repeatedly shoving stick into it. Sipe, to pull out. Sipinyawo. W. (m.) Breaking deer's bone for marrow. Sipe, to pull out. Sukumi. L. (m.) Great horned owl. Suletu. L. (m.) California jay flying out of tree. Sulete, to fly about. Suletuye. L. (f.) Falcon flying from rock. Sulete, to fly about. Sumtciwe. W. (m.) Plenty of whiskers. Sumutcelu, facial hair. Sumtciwe. L. (f.) Fuzz on sugar pine cone when it is young. Evidently this name and the preceding are both derived from a common root, which prob- ably refers alike to fuzz and hair. Sumutcupti. W. (m.) A name having reference to the person 's whiskers. Sumutcelu, facial hair. Supatce. W. (f.) Mashing seed with pestle. Supa, to mash. Taipa. W. (m.) Valley quail spreading wings as it alights. Tapa, to spread wings. Tamulkuyo. W. (f.) From the north. Tamalin, north. Undoubtedly an ani- mate or inanimate object was originally implied. Compare with Tcumetoki, dove coming from the south. Tetm6. L. (m.) Dog picking up scraps thrown out. Tetom, to pick up. Tiponya. L. (m.) Great horned owl sticking head under body and poking egg when it is hatching. Tipe, to poke. Tiwatuyak. W. (f.) Trading and buying beads. Tiwako, to trade. Tiwitita. W. (m.) Killdeer running on ground and calling. Tewititi, killdeer. Tolkatcu. L. (f.) Small ears of the bear. Tolko, ear in Southern Sierra dialect. Totokono. W. (m.) Sandhill crane. Tuiwiu. L. (m.) California jay hopping on ground. Tuiyangum, to jump. 1916] 151 152 University of California Publications in Am. Arch. and Ethn. [Vol. 12 Tukeye. L. (f.) Pine cones dropping and making dust. Tukini, to throw end- wise. Tukuli. W. (m.) Caterpillar traveling head first down tree in summer. Tukini, to throw endwise. Tumma. L. (m.) Beating drum. Tuma, drum. Tupi. W. (m.) Throwing salmon on to bank. Tupi, to pull up or out. Tutee. W. (m.) Small frog jumping. Tutneni, to squat. Tceweksu. L. (m.) Tree squirrel eating green pine cones. Tciwam, to chew. Tcintiye. L. (f.) Pressing or pounding buckeye nuts. Tciniwa, to squeeze. Tcinwe. W. (m.) Squeezing intestines out of minnows. Tciniwa, to squeeze. Teitepu. W. (m.) Shining of abalone shell. Tcitepu, to shine. Tcititi. L. (m.) Green like katydid. Tcitaku, green. Tcumetokti. W. (m.) Dove coming from the south. Tcumetc, south. Uhubita. W. (m.) Drinking water in the river. Uhu, to drink, in Southern and Northern Sierra dialects. Uhubitu. W. (m.) Ill-smelling stagnant water. Uhu, to drink, in Southern and Northern Sierra dialects. Ukulnuye. L. (f.) Bear taking young into den. Uku, to enter. Ukunulumaiye. L. (f.) Bear going into den. Uku, to enter; emaiye, to visit. Utatci. L. (f.) Bear scratching itself. Utas, to scratch. Uzumati. W. (m.) Grizzly bear. A nickname applied on account of a dis- agreeable disposition. Wauna. W. (m.) Snow geese calling when flying. Woani, to bark; wou, to crow, to whine. Wialu. W. (m.) Dove going away. Wialum, to leave. Wootci. L. (m.) Coyote barking. Woani, to bark; wou, to whine, to crow. Woto. L. (m.) Coyote sitting on rock barking and moving tail. Woani, to bark; wou, to whine, to crow. Wunuti. W. (m.) Hunting-man. Wuntu, to hunt. Wilksii. L. (m.) Sun going down. Wuksu, to go. Yotimo. L. (m.) Yellow-jacket carrying pieces of meat from house to nest. Yoote, to carry. Yotimo. L. (m.) Yellow-jacket carrying pieces of meat from house to nest. Yoote, to carry. This man is the son of the above. Yottoko. W. (m.) Black mud at edge of water. Yottoko, dirty; yotok, earth or dirt in Plains Miwok. The individual was a negro. Yutkiye. L. (f.) Chicken hawk lifting ground squirrel off of the ground. Yiitki, to hang. Yuttciso. L. (f.) Lice thick on chicken hawk. Yutuk, to stick on. Yutne. W. (m.) Falcon making nest damp by defecating on it. Yutuk, to stick on. Yutu. W. (m.) Coyote making feint to seize bird. Yutme, to claw. The list which follows gives personal names as rendered into Eng- lish by the Indians, but the exact denotations of which are unknown to the writer: A'a'me. W. (f.) Dove cooing to young. Akunatala. W. (m.) Retiring to attend to natural functions. Almase. W. (m.). Amayeta. L. (m.) Big manzanita berries. Gifford: Miwok Moieties Anawuye. L. (m.) Stretching bear's hide to dry. Ape. W. (m.) Eating acorn mush with the fingers. Bakno. L. (m.) Missing people with arrows. Bosaiya. L. (f.) White down on head of young eaqle. Ciisua. L. (m.) Hawk (kilikila) catching small birds. Elsu. W. (m.) Falcon circling high in air. Esege. L. (f.) Bear showing teeth when cross. Eskeye. L. (m.) Farewell-to-spring seed cracked open on bush. Ewentcu. W. (m.) Deer eating brush. Hahiyo. W. (m.) Salmon keeping mouth open when in shallow water. Haikiwisu. W. (m.) Salmon opening and closing mouth after being taken from river. Haiyepugu. L. (m.) Bear becoming angry suddenly. Hatcaiya. W. (f.) Black clouds in streaks. Hehemuye. L. (f.) Bear out of breath from running. Hiteta. W. (m.). Hoho. L. (m.) Bear growling. Hoiyitcalu. L. (m.) Bear becoming angry. Hokoiyu. W. (m.) Falcon hiding extra food. Hotamuye. W. (f.) Man on rockpile watching for deer. Hotcakme. W. (m.) Spearing salmon. Huata. W. (f.) Carrying seeds in burden basket. Huatama. L. (f.) Mashing seeds in mortar. Hulutuye. W. (f.) Abalone shell on necklace when dancing. Hulwema. L. (f.) Dead grizzly bear, killed by hunter. Hunui. W. (m.) Salmon fat. Huslu. L. (m.) Bear having lots of hair. Hustemeyak. W. (m.) Putting fresh-water snails (Physa) in bags. Hutamsi. W. (f.) Fish getting together in a bunch. Hute. L. (m.) Stars appearing which form handle of the Dipper. Hutcumi. L. (m.) Bear eating people. Huyube. W. (m.) White oak log lying on ground. Humiita. L. (f.) Gathering Indian tobacco (hutia) in sifting basket. Ilokuk. L. (f.) Softness of leaves of "wild potato" when cooking. Iskemu. W. (m.) Water running gently when creek dries. Istu. L. (m.) Sugar pine sugar. Itcimuye. L. (f.) Magpie eating grasshopperr. Kaliska. L. (m.) Coyote chasing deer. Kamata. W. (f.) Throwing gambling bones on ground in hand game. Kanatu. W. (m.) Making mashed seed into hard lump. Kaptinui. W. (m.) Breaking ice in the creek. Katcuktcume. L. (m.) Bear lying down with paws folded, doing nothing. Ka'uwu. L. (m.) Acorn mush cooling and thickening in basket. Kauwiluye. W. (f.) Ice freezing on something. Kono. L. (m.) Tree squirrel biting through middle of pine-nut. Kulmuye. L. (f.) Bear eating young leaves just sprouting. Kulya. L. (m.) Sugar pine nuts burned black. Laapisak. L. (f.) Bear walking on one place making ground hard. Lanku. L. (m.) Said to be a Yokuts name. Lanu. L. (m.) People passing one another at the pota ceremony, when running around pole. 1916] 153 154 University of California Publications in Am. Arch. and Ethn. [Vol. 12. La'uyu. L. (m.) Mashed farewell-to-spring seed adhering to lips when eating. Leyati. W. (m.) Shape of abalone shell. Lii. W. (m.) Turtle poking head out of water. Liktuye. L. (f.) Bear licking something it has killed. Liluye. L. (f.) Chicken hawk singing when soaring. Lise. W. (m.) Salmon's head just coming out of water. Litcitu. W. (m.) Salmon swimming in river. Loiyetu. L. (m.) Farewell-to-spring in flower. Loiyetuye. L. (f.) Farewell-to-spring in flower. Lokni. W. (m.) Rain coming through small hole in roof. Luituye. L. (f.) Bear crippled from being shot. Lukulkatu. L. (m.) Making fox-skin quiver. Lupu. W. (f.) Iridescence of abalone shell. Lusela. L. (f.) Bear swinging its foot when licking it. Lutelu. L. (m.) Goldfinch flying. Makuina. L. (m.) Bear hating people. Makuina. L. (m.) Knocking farewell-to-spring seed off bush with stick. Malataku. W. (m.) Clouds covering the sky. Malila. W. (m.) Salmon going fast up riffle. Malkuyu. W. (m.) Farewell-to-spring flowers drying. Mateinina. W. (m.) Salmon jumping falls and missing. Mateuta. L. (f.) Cracking and eating sugar pine nuts. Metikla. W. (m.) Reaching hand under rocks to catch white sucker fish. Metikla. W. (m.) Putting on metakila (feather apron). Miltaiye. W. (f.) Water in waves. Misu. W. (m.) Rippling water. Moitoiye. W. (f.) Valley quail's topknot bobbing as bird walks. Molimo. L. (m.) Bear going into shade of trees. Momosu. L. (m.) Yellow-jackets piled up in nest in winter. Mosetuya. W. (m.) Dark-looking water on the ocean. Mu'ata. L. (m.) Little jellow-jackets in the nest. Mukuye. W. (f.) Old trail of deer. Musonota. L. (f.) Magpie jumping on the ground. Musonotoma. W. (f. ) Coloring of valley quail. Mutckuye. L. (f.) Taking bow and arrows from wall to go shooting. Miikii. W. (m.) Deer making trail when walking back and forth. Namino. L. (m.) Hawk (kilikila) pulling at food, lifting its head as it does. Naminu. W. (m.) Coyote feeling weak after eating salmon. Nateamila. W. (f.) Stirring acorn mush when cooking. Nepliu. L. (m.) Bear eating a man. Newulo. W. (m.). Nikiti: W. (m.) Round and smooth like abalone shell. Nimo. W. (m.). Niwuye. L. (f.) Getting seed. Noini. L. (m.) Putting sonolu (feather head-ornament) on head. Nokonyu. L. (m.) Katydid's nose being close to its mouth. Noksu. L. (m.) Smell of chicken hawk's (suyu) nest. Nomasu. W. (m.) Giving away (handing to some one) seed. Another inform- ant said that nomasu was the name of a kind of seed. Oiyikoisiye. L. (f.) Getting salt at a place near Copperopolis. Onalik. W. (m.) Making bows out of cedar. Gifford: Miwok Moieties Onpume. W. (f.) Coyote about to catch something. Osepa. W. (f.). Osmokse. L. (m.) Hawk (kilikila) eating dead birds. Osoi. W. (m.) Becoming angry. Undoubtedly this name originally had an implied reference to some animal, since forgotten. Panahatcu. L. (m.) Twisting and breaking open sugar pine cones. Papina. L. (m.) Vine growing on oak tree. Pasatu. L. (m.) Bear's big foot. Paseleno. W. (f.) Getting wild vetch. Patakasu. W. (m.) Small ant biting a person hard. Patcuka. W. (m.). Peeluyak. L. (m.) Bear flapping ears when sitting down. Pele 'me. L. (m.) Coyote with head down passing person. Pelisu. W. (m.) Eating fish at river for lunch when on fishing expedition. Petno. W. (m.) Valley quail crouching in brush as hawk passes. Peusuye. W. (f.) Water spilling over. Pilitcyano. L. (m.) Jack rabbit putting ears back when lying down. Piltcitema. W. (f.) Meadowlark singing. Pososu. L. (m.) Color of down of young great horned owl. Posululu. W. (f.) Frog puffed up when singing. Pota. L. (m.) One man running around pota ceremony pole. Potcu 'e. W. (m.) Kicking football. Potee, to kick. Puitcitu. W. (m.). Pukuna. W. (f.) Deer jumping when running downhill. Pums6n6. W. (m.) Sucker fish jumiping out of water. Punioi. L. (m.) Tree squirrel jumping from pine to ground. Pusui. W. (m.) Turkey vulture putting rattlesnake to sleep by circling over it. Pusuwe. W. (m.) Cutting deer for skinning. Putepu. L. (m.) Chicken hawk (suyu) walking back and forth on limb. Putsume. L. (m.) Brushing ground around pole before pota ceremony. Putsume. L. (m.) Bear sitting on top of big rock with soles of feet turned forward, legs spread. Sakasaiyu. L. (f.) Chickent hawk (suyu) making a rough nest with holes in it. Samtuye. W. (f.) Reaching for deer meat when some one is handing it around. Sanuye. L. (f.) Red cloud coming with sundown. Sata. W. (m.) Throwing salmon out of water. Satuwii. L. (f.) Rubbing farewell-to-spring seed with rock after it has been soaked. Selibu. L. (f.) Falcon flying along edge of bluff. Selipu. L. (f.) Falcon darting down obliquely in the air. Seliimtei. L. (m.) Shooting arrow up in air. Semeke. L. (f.) Bear lying down looking at ground. Semuki. L. (m.) Bear looking cross when in its den during snow. Semuki. L. (f.) Wizard (tuyuku) with fingers bent to shoot "poison" at victim. Siitu. L. (m.) Magpie's head cut off. Sitala. W. (f.) Valley quail running uphill. Sitki. L. (m.) Putting arrow in quiver. Sitni. W. (m.) Drawing bow. Sitpu. L. (m.) Cracking bones of badger after it has been cooked. Situtu. W. (m.) Taking arrow out of quiver. 1916] 155 156 University of California Publications in Am. Arch. and Ethn. [Vol. 12 Situtuyu. L. (m.) Running hand down branch over basket and collecting berries that way. Siweno. L. (m.) Taking out bear's gall. Siwili. L. (m.) Long tail of fox dragging on ground. Sokawa. W. (m.) Taking eye out of dead deer, or taking hide off. Sokono. W. (m.) Wizard's "poison." Solasu. L. (m.) Bear taking bark off tree. Soloni. W. (m.) A place name in Mariposa County. Solotei. L. (m.) Jack rabbit sitting with ears up in the morning or evening. Sonieyu. L. (m.) Bear walking with its short tail hanging down. Sopatcu. L. (m.) Raven-feather sonolu (head ornament) shaking on head of dancer. Soso. L. (m.) Tree squirrel biting small hole in pine nut. Su'aiye. L. (f.). Suki. L. (m.) Chicken hawk (suyu) having a long tail. Suk 'kaa. L. (m.) Getting ahead of others in digging "wild potatoes." Sukukiye. L. (f.) Flat place near Rawhide. Sunumptea. L. (f.) Old and spoiled sugar pine nuts. Sutuluye. L. (f.) Bear making noise climbing tree. Ta'kawa. W. (m.) Mountain lion took his scalp off. Ta'kawa. L. (m.) White head of the bald eagle. Takefna. W. (m.) Falcon swooping and knocking down prey with its wing. Taktekaiyu. W. (m.) Deer running on the hills. Takutcima. L. (f.) Husking seed with stick on flat rock. Talalu. W. (m.) Big long flat rock. Tanatcio. W. (m.) Coyote poor and thin. Talatu. L. (m.) Bear walking around tree, steps close together. Talepuye. W. (f.) Polishing abalone shell. Talulu. W. (m.) Falcon eating bird. Taukiyak. L. (m.) Two arrows crossed, held by two warriors standing on either side of trail guarding it with drawn bows. Tawitci. W. (m.) Turkey vulture defecating around nest. Telumi. L. (m.) Tree squirrel taking shell off of nut. Telumu. L. (f.) Pounding farewell-to-spring seed in deep mortar. Tentpaiyu. W. (f.) A person feeling hungry while sitting beside one who mashes seeds. Tiimii. W. (m.) Black and yellow caterpillar coming out of ground. Tikmu. L. (m.) Tree squirrel digging in ground. Tiktcu. W. (m.) Jacksnipe (') digging "wild potatoes" (susa). Tiputa. W. (f.) Valley quail hiding young when some one passes. Titei. L. (f.) Bear making motion at every jump when running. Tiwintcu. W. (m.) Killdeer flying and calling. Tiwolu. L. (m.) Chicken hawk (suyu) turning eggs with bill when they are hatching. Tokkoko. W. (m.) Burrowing owl coming out of hole and calling "tok kok." Apparently an onomatopoetic name. Tokoak. L. (f.) Refers to a place near Rawhide where the parents of the woman lived. Tokolasik. W. (f.) Black-oak acorns getting rotten in water, having been for- gotten. Toktokolu. L. (m.). Gi/Jord: Miwok Moieties Tolikna. W. (f.) Coyote's long ears flapping. Toloise. W. (m.) Deer lying down and looking up at some one coming. Toloisi. L. (f.) Chicken hawk tearing gopher snake with talons. Tololi. L. (m.) Digging for "wild potato" (moa). Tolopoiyu. L. (m.) A big-leaved vine which grows on ground. Tolsowe. W. (m.) Deer standing, head up, ears erect, looking around. Tolsowe. W. (m.) Deer's ears erect when it is looking around. Tonolu. L. (m.) Spotting on California jay. Tuefiu. W. (m.) Turkey vulture lighting on rock or tree. Tuikuye. W. (f.) Wizard killing person with "poison." Tuketiu. L. (m.) Bear making dust when running. Tukubi. W. (m.) Tukutucu bird singing. Tulanu. L. (m.) Two or three bears taking food from one another. Tulmisuye. L. (f.) Bear walking slowly and gently. Tumakaiyu. L. (m.) Bear remaining stubbornly in hole when people try to get it out. Tumptca. L. (m.) Smoking Indian tobacco (hutia). Tunaa. W. (m.) Salmon's intestines pulling out like string. Tunaa. W. (m.) Spotting on sununu fish (catfish?). Tunielu. L. (m.) Hawk (kilikila) roosting on top of a pine tree. Tusimi. W. (m.) Wizard's "poison" hurting victim. Tusuwe. W. (m.) Poking deer's stomach with stick, while it is cooking with meat and blood inside of it, to see if it is done. Tutaiyati. L. (mi.) California jay " cackling" when singing. Tuwume. L. (f.) Arrow sticking in pota ceremony pole. Tiilemuyak. L. (m.) Morning star rising. Tiuniu. W. (m.) Deer thinking about going to eat "wild onions." Tiisilku. W. (m.) Easy breaking of shell nose-stick. Tcaksepuye. L. (f.) Getting light in the morning (dawn). Tcanatcimu. L. (f.) Tree squirrel " singing." Tcanutuye. W. (f.) Valley quail scattering as they fly. Tcasibu. L. (m.) Sun hurting eyes. Tcatipii. W. (f.) Deer's antlers hitting brush when deer is running. Tcawitcu. L. (m.). Tcilawi. W. (m.) One getting ahead of others in gathering farewell-to-spring seed. Another informant gave the connotation of this name as "cutting salmon in strips." Tcilikna. L. (m.) A certain species of small hawk flying. Tciplitcu. L. (m.). Tcipuyu. W. (f.) Tying up salmon in willow branches before cooking. Tcistu. L. (m.) A night bird calling "tcik! tcik! " Tcitatpo. L. (m.) Creeper (akantoto) going down tree. Tciwela. W. (m.) Sides of falcon's nest covered with excrement. Tciwu. W. (m.) Valley quail defecating as it flies. Tciyifio. W. (m.). Tcoileka. W. (f.) Water standing in one place. Tcokotca. W. (m.) Big cocoon on tree. Tcoteka. W. (m.) Sound of water in creek. Tcuimukse. W. (m.) Big black bee, with yellow spots, gathering pollen. Tcuke. L. (m.) Throwing seed on roof of ceremonial house after catching young of hawk (ititu), so that people will not become sick. 1916] 157 158 University of California Publications in Am. Arch. and Ethn. [Vol. 12 Tcukiteko. W. (f.) Deer's intestines. Tcukpaiye. L. (f.) Piling up stems of farewell-to-spring. Tcuktoko. W. (m.) People arriving on time to eat deer meat. Tcukululuye. L. (f.) Bear making so much noise when walking that it frightens other creatures. Tculu. L. (m.) Cooking acorns in ashes. Tcumaanuye. L. (f.) Crushing manzanita berries in mortar. Tcumela. L. (f.) Bears dancing in the hills. Tcumutuya. L. (f.) Bear catching salmon with paws in riffle. Tcutcubi. L. (m.) Sun hurting eyes as it comes up over a hill. Tcuttoko. W. (m.) Lumps around base of deer's antler. Umlutuya. L. (m.) Soaking seed in water on arrival home after collecting. Umuye. L. (f.) Damp ground. Uptuye. W. (f.) Piling up buckeye nuts for cooking. Usepyu. L. (m.) Bear eating something it finds dead. Uskuye. L. (f.) Cracking sugar pine nuts. Utnepa. L. (m.) Bear rolling rock with foot when pursuing something. Utunya. L. (f.) Falcon, with feathers of neck ruffled up, dashing down for prey. Ututse. L. (m.) Tasting salt after it has been boiled down in hole in rock. tulemsii. L. (m.) Bear sleeping in hole. Waketnu. L. (m.) Indians shouting as they draw bows when fighting. Wasekuye. W. (f.) Fragments of acorns being scattered by pestle. Wasilu. L. (m.) Putting on a quail-crest ear-plug. Wasilu. W. (f.) Putting on a quail-crest ear-plutg. Wassusme. L. (f.) Bear standing on hind feet scratching tree. Wenitu. L. (m.) Mixing different kinds of seeds in same basket when gath- ering them. Wenutu. L. (m.) Sky clearing after being cloudy. Wilanu. L. (m.) Pouring water on acorn flour in leaching place. Wilu. L. (m.) Chicken hawk (suyu) calling "wi." Wiluye. L. (f.) Eagle singing when flying. Wininu. L. (m.) Falcon circling in air. Wipupamu. L. (f.) Tearing people to pieces with mouth. This name may originally have had an implied reference to some animal, more than likely the bear. Wittcuna. L. (m.) Falcon pulling feathers off quail. Wopemu. L. (m.) Bear bearing down a small tree when climbing it. Wuyi. W. (m.) Turkey vulture soaring. Yaluta. L. (f.) Women out on flat telling one another there is lots of farewell- to-spring seed. Yanapaiyak. W. (m.) Little clouds passing by sun and making small shadows. Yatcalu. W. (m.) Deer's antlers spreading wide. Yeleyu. L. (m.) Going at night, walking in the dark. Perhaps this name orig- inally had an implied reference to some animal which habitually traveled at night. Yelutci. L. (f.) Bear traveling among rocks and brush without making noise. Yenatcu. L. (f.) Little acorn just beginning to grow on tree. Yenene. W. (m.) Wizard pressing with fingers on a sleeping person to "poisonn hi-m. Yewetca. L. (f.) 'Bear wasting away at death. Gifford: Miwok Moieties Yokoa. L. (m.) Bad man killing every one. Yoskolo. L. (m.) Breaking off a piece of acorn. Yoskolo. L. (m.) Breaking off sugar pine cones. Yukukukuye. W. (f.) Noise made by dove with wings when flying. Another informant gave the meaning of this name as "the sound made by a rolling stone. " Yulestu. L. (m.) Hawk (kilikila) calling as it alights. Yuttenie. W. (m.) Seeds getting wet owing to a leaky roof. In sixteen instances I obtained more than one name for an indi- vidual. This was due in some cases to conflicting testimony as to the real name; in other cases the additional name was a nickname. A comparison of the meanings of real names and nicknames shows no special rule in the assigning of the latter. Sometimes the object mentioned or implied in the nickname is the same as in the real name; for example, the name Akaino and the nickname lluslu both refer to the bear. At other times the objects implied are different; for ex- ample, the name Lutelu refers to the goldfinch, while the nickname Wasilu refers to the quail-crest ear-plug. Some nicknames are ap- plied on account of personal peculiarities; for example, the real name of one of my informants was Molestu, a name which referred to a magic stone connected with deer hunting, while among his nicknames were Sumtciwe and Sumutcupti, which were more or less derisive names referring to his unusually full beard. Other nicknames such as Tiktcu and Kaptinui are probably derived from Dick and Captain, the English names applied respectively to the two people in question. Typical connotations were obtained for these two nicknames, however, the first referring to a bird (probably the jacksnipe), the second to ice. The real names of the individuals who bore these two nicknames were Hunui, meaning "salmon fat," and Luyu, meaning "dove shaking head sideways." Still other nicknames refer to events in the person's life. A man named Mosetuya, "dark-looking water on the ocean," bore the nickname Ta'kawa, "mountain lion took his scalp off," be- cause of his adventure with a mountain lion. None of the nicknames obtained apply to women. In the following table the first column contains the individual's correct name so far as ascertainable. The second column contains another name alleged to be the real name, but which I have discarded as unlikely. The pres- ence of this column is due to conflicting testimony. The third column contains nicknames. In parentheses, following each name, is men- tioned the object referred to in the meaning of the name given in the preceding lists. 1916] 159 160 Uniiversity of California Publications in Am. Arch. and Ethn. [Vol. 12 Real name Akaino (bear) Bakno (arrow) Elki (bear) Efieto (bear) Hunui (salmon) Lutelu (goldfinch) Luyu (dove) Luyunu (bear) Molestu (deer) Mosetuya (water) Sapata (bear) Sitni (bow) Totokono (sandhill crane) Tciyinio Ukulnuye (bear) Yuttefie (seed) Alleged name Ukunnunu (bear) Wialu (dove) Pasatu (bear) Puta (salmon) Oya (jacksnipe?) Nimo Semeke (bear) Tanatcio (coyote) Nickname Huslu (bear) Yokoa (bad man) Tulanu (bear) Tiktcu (jacksnipe ') Wasilu (quail-crest ear-plug) Kaptiniu (ice) Tumptca (tobacco) Iskemu (water) Sumtciwe (whiskers) Sumuteupti (whiskers) Ta'kawa (mountain lion) Akunatala The objects mentioned or implied in the personal names presented on pages 148 to 159 are listed below in three tabulations. The first two show the objects and phenomena mentioned or implied in water moiety names and in land moiety names, respectively. The third table lists objects common to the moieties. The figures indicate the number of names which have reference to the objects listed. WATER MOIETY Abalone .------------------------------ Acorn .- -. -- .--..... A nt --------------------------------------------.------ Beads ----------- Black bee .----------------- Bow, arrow, quiver ....--..... Buckeye . - - . . - -- - - -. Burrowing owl ....... Caterpillar ...----. Cloud . Cocoon .........------.-------... C oyote .........--...-------------.------------..... Deer .......------.......-----.--.......----. Dove. ------.---- Elderberry .----------------- Falcon ..--...--..----- Farewell-to-spring . Fish .------------------- Fog . Football .....--------.. Frog .--------------------------------------------- Gambling bones .-- -- Hawk ...--...-- ............ Hummingbird .----------- Hunting man ............................... Iee .------------------------------------ Jacksnipe () .--- Jimson weed .... ..................... Killdeer ....................... Lake .................... ... Lightning .---------- Meadowlark .... .............. 6 3 1 1 1 3 1 1 2 3 1 6 23 6 1 6 3 5 1 1 3 1 1 2 1 2 3 1 2 1 1 1 Metakila (feather apron)- 1 Minnow .-----1 Mountain lion ------------------------..--1 Mud -- 1 Oak-leaf gall-nut --------------------------1 Physa (fresh-water snail)- 2 Place name .---1 Rain - 2 Quail-crest ear-plug .--- 1 Rock ------------------------------3 Salamander -1 Salmon ----------- 21 Sand - .--1 Sandhill crane --1 Seashell .---- .--1 Seed .-- ..-------7 Shell nose-stick .---2 Snow goose .- - --1 Sucker fish -3 Sununu fish ------------------1 Tukutueu bird ..... ---1 Turkey vulture .-- --4 Turtle --------------------2 Valley quail ---------------------------9 Vetch --1 Water ------ 10 Whiskers -----------------------2 White oak - 1 "Wild cabbage" I I - 1 "Wild potato " I ----------------.-.--2 W izard .................. -4......................... 4 Gilford: Miwok Moieties LAND MOIETY Acorn .....'..8 Katydid .--------.--. Animal -1 Lizard ..... Bad man -1 Magpie .----. Badger -1 Manzanita ......--. Bear 69 Night . Berries -.1 Night bird . Bow, arrow, quiver -.-- 9 Pine nuts .- - Buckeye -.1 Place name . California jay - ... 4 Pota ceremony . .. Chicken hawk ............... - . 10 Quail-crest ear-plug .. . . Chieftainess . -..1 Salt . Cloud ------------------1 Seed. Coyote .-4 Sky. Creeper --------------1 Sonolu (feather head-ornament) Dawn ......... - .-.. 1 Stars... . Dog ......... -.. ...3 Sugar pine. Drum ........ -1 Sun . Eagle -- -3 Sunny day. Falcon -.6 Tobacco . Farewell-to-spring . -... 12 Tule .............. Fire -.---- 1 Tree squirrel . Fox -.------------------- .3 Vine .- - Goldfinch- ..................1 I " Wild potato " Great horned owl --3 Wizard ------------------------ Ground .-..1. Wood Hawk -....9 Yellow-jacket . . Jack rabbit .- --2 OBJECTS COMMON Occurrences Object WatE Acorn -------------3 Bow, arrow, quiver - 3 Buckeye - ---.- 1 Cloud -, -----------------3 Coyote ---------------6 Falcon -----------6 Farewell-to-spring -..- 3 ;er Land 8 9 1 1 4 6 12 TO THE MOIETIES Occurrences Object Water Land Hawk -1 9 Place name -1 2 Quail-crest ear-plug -. 1 1 Seed -7 7 " ' Wild potato " - 2 4 Wizard . -4 1 MARRIAGES Ninety-nine marriages were recorded among the Central Sierra Miwok, thirty-two of these being from Big Creek alone. In the fol- lowing table proper marriages, that is, between individuals of different moieties, are indicated by W-L; improper marriages, that is, between individuals of the same moiety, are indicated by W-W for the water moiety and L-L for the land moiety. Percentage Percentage of proper of improper W-L W-W L-L marriages marriages Village at'Big Creek ---------------- 26 5 1 81 19 Central Sierra Miwok, except Big Creek people ........ .......................... 48 1 18 72 28 Central Sierra Miwok in general .............. 74 6 19 75 25 The figures for Big Creek include marriages of such individuals whose names and meanings of names were not obtained. The figures for the Central Sierra Miwok exclusive of Big Creek do not include these. 2 1 3 2 1 1 2 2 4 1 2 7 1 2 2 8 5 1 2 1 8 2 4 1 1 6 1916] 161 162 University of California Publications in Am. Arch. and Ethn. [Vol. 12 In the above table it is to be noted that Big Creek has a lower percentage of improper marriages than the remainder of the Central Sierra Miwok region. Cross-cousin marriage which occurred there gave a wider choice of mates in the proper moiety by not restricting choice to non-relatives and distant relatives. This perhaps tended to keep down the number of improper (endogamous as to moiety) mar- riages. The two following tables list, in alphabetical order of husbands' names, all of the Miwok marriages of which record has been obtained. BIG CREEK MARRIAGES Moiety Named after L Bear W Salmon W Salmon W Salmon L Bear L Bear L Bear W Seed W Seed W Coyote L Arrow W Ant W Fish L Bear L Bear W Rock W Salmon W Shell nose-stick W Salmon (also seed) W Turkey vulture W Mud W Seed Wife Moiety Named after Miltaiye W Water Putbana W Fish Utatci L Bear Maiyeiio L Chieftainess Tolikna W Coyote Kauwiluye W Ice Bosaiya L Eagle Tulmisuye L Bear Wiluye L Eagle Putkuse L Acorn Posululu W Frog Yewetca L Bear Liluye L Chicken hawk Atce W Salmon Pilekuye W Shell nose-stick Niwuye L Seed Simutuye L Tree squirrel Etumiiye L Bear Umuye L Ground Titci L Bear Ukunulumaiye L Bear Tcanatcimu L Tree squirrel MARRIAGES, EXCLUSIVE OF BIG CREEK Moiety Named after Farewell-to-spring Farewell-to-spring Bear Bear Salmon Seed Hawk Tree squirrel Valley quail Bear Hummingbird Fox Fox Goldfinch Salmon Salmon Farewell-to-spring Sucker fish Deer Wife Moiety Named after Matcumpaiye L Farewell-to-spring Sumtciwe L Sugar pine Piltcitema W Meadowlark Sumtciwe L Sugar pine Semuki L Wizard Polneye W Dove Huatama L Seed Natcamila W Acorn Hesutuye L Yellow-jacket Musonotoma W Valley quail Laapisak L Bear Mukuye W Deer Oiyikoisiye L Salt Tiputa W Valley quail Hiimulta L Tobacco Tcumutuye L Bear Itcimuye L Magpie Selipu L Falcon Uskuye L Sugar pine Hiisband Efieto Hautcu Hautcu Liteitu Liwanu Luyunu Molimo Nomasu Nomasu Notciteto Omusa Patakasii Pelisu Sapata Sapata Talalu Tunaa Tiisiiku Tcilawi Wuyi Yottoko Yutteiie Husband Eskeye Eskeye Hatawa Hatawa Haikiwisu Hunipte Kilikila Kono Kukse Kutcuyak Litania Lukulkatu Lukulkatu Lutelu Lfitemu Malila Malkuyu Metikla Molestu L L L L W L L L W L W -L L L W W W W W Gifford: Miwok Moieties Husband Moiety Named after Mulya L Acorn Mulya L Acorn Mukiiu W Deer Neplil L Bear Pati W Fish Patiw6 W Deer Pele 'me L Coyote Pososu L Great horned owl Pososu L Great horned owl Potcu 'e W Football Puiioi L Tree squirrel Putsume L Bear Sipatu L Fox Sitni W Bow Sitni W Bow Sitni W Bow Situtu W Arrow, quiver Sokono W Wizard Solotei L Jackrabbit Soso L Tree squirrel Suki L Chicken hawk Sukumi L Great horned owl Sukumi L Great horned owl Suletu L California jay Takeina W Hawk Talatu L Bear Tawitci W Turkey vulture Tawitci W Turkey vulture Telumi L Tree squirrel Tikmu L Tree squirrel Tikmu L Tree squirrel Tolsowe W Deer Tumma L Drum Tunaa W Sununu fish Tunaa W Sununu fish Tcilikna L Hawk Tcititi L Katydid Tcuimukse W Black bee Tcutcubi L Sun Umlutuya L Seed Wenitu L Seed Wininu L Falcon Wininu L Falcon Wittcuna L Falcon Wootei L Coyote Wiiksii L Sun Yotimo L Yellow-jacket Wife Moiety Named after Yaluta L Farewell-to-spring Yukukukuye W Dove Tcumela L Bear Kusetuye W " Wild potato" Tiputa W Valley quail Yuttciso L Chicken hawk Posala L Farewell-to-spring Loiyetuye L Farewell-to-spring Yaluta L Farewell-to-spring Hisokuye L Bear Liptuye L Pine nuts Pukuna W Deer Pukuna W Deer Sapata L Bear Toloisi L Chicken hawk Yuttciso L Chicken hawk Sewati L Bear Matcuta L Pine nuts Epeta L Lizard Wasekuye W Acorn Tcipuyu W Salmon Talepuye W Abalone Wasilu W Quail-crest ear-plug Tcaksepuye L Dawn Kututcanati L Bear Huata W Seed Kututeanati L Bear Satuwii L Farewell-to-spring Paseleno W Vetch Samtuye W Deer Tuikuye W Wizard Ukulnuye L Bear Pikatc6 L Acorn Selibu L Falcon Utunya L Falcon Tcukpaiye L Farewell-to-spring Heteltci L Pota ceremony Tuwume L Arrow Hateya L Bear Sukukiye L Place name Musonota L Magpie Lupu W Abalone Yukukukuye W Dove Putceyu W Deer Yukukukuye W Dove Lupu W Abalone Samtuye W Deer A berdache, Muliya, who was named after farewell-to-spring and belonged to the land moiety, was "married" to Taktekaiyu, a water moiety man named after deer. It seems possible that the exogamic rules regulated berdache "marriages." However, this is the only such union recorded, and the evidence is therefore insufficient. Berdaches were not infrequent. Out of five mentioned among Jamestown and Knights Ferry people, Muliya is the only one whose name was ob- tained. He and Taktekaiyu lived together at Tcakatcino, near James- town. 1916] 1 63a 164 University of California Publications in Am. Arch. and Ethn. [Vol. 12 In the three following tables are summarized all of the regular marriages of three groups of people-those with deer, salmon, and bear names. These three groups of names are the commonest among the Central Sierra Miwok. The absence of any rule in the choice of mates, other than moiety exogamy, is apparent. That is to say, for example, men with bear names did not regularly marry women who were named after one particular animal. So long as the women were of the proper moiety it did not matter what they were named after. Certain marriages occur in more than one table; for example, a deer- bear marriage would appear under both deer and bear. Irregular or endogamic marriages are exeluded. People with Number of deer names Married to occurrences Man Sugar pine 1 Man Bear 2 Man Chicken hawk 1 Woman Fox 2 Woman Bear 1 Woman Tree squirrel 1 Woman Falcon 1 Woman Yellow-jacket 1 People with Number of salmon names Married to occurrences Man Bear 2 Man Chieftainess 1 Man Ground 1 Man Tree squirrel 1 Man Fish 1 Man Wizard 1 Man Tobacco 1 Woman Bear 1 Woman Chicken hawk 1 People with Number of bear names Married to occurrences Man Water 1 Man Coyote 1 Man Ice 1 Man Salmon 1 Man Shell nose-stick 1 Man Meadowlark 1 Man Valley quail 1 Man Deer 1 Man Seed 1 Man " Wild potato" 1 Woman Salmon 2 Woman Seed 1 Woman Ant 1 Gifford: Miwok Moieties People with Number of bear names Married to occurrences Woman Shell nose-stick 1 Woman Turkey vulture 2 Woman Mud 1 Woman Hummingbird 1 Woman Deer 2 Woman Bow, arrow, quiver 2 Woman Hawk 1 Woman Football 1 GENEALOGIES In the genealogical information obtained there are forty-eight male lines of descent. Some of these are rather long, covering four or five generations. Others consist merely of two generations-a man and his offspring. Of these lines of descent only nine show complete trans- mission of the eponym of the paternal ancestor to the descendants. In other words, less than one-fifth of the Central Sierra Miwok families named all their children after the eponym of the father or other male ancestor of the group. Plainly, there is no rule of transmission of the eponym of the male ancestor, and consequently no widespread belief in descent from the eponymous animal. If we take the forty-eight lines of descent and break them up into smaller groups, consisting in each case of father and child, we get the following results: Number of cases .. ............................... ............ . 132 Percentage of children with eponym of father - 41 Percentage of children without eponym of father 59 Considered from the standpoint of moieties, the following results as to transmittal of eponyms are obtained: WATER MOIETY Number of lines of descent ------------------------------------------- 22 Eponym of paternal ancestor transmitted throughout in . 14%o Eponym of paternal ancestor not transmitted throughout in . 86% Number of pairs consisting of father and child ------------------------------ 61 Percentage of children with eponym of father ................................ 28 Percentage of children without eponym of father ------------------------ 72 LAND MOIETY Number of lines of descent .......................................................-.. . 26 Eponym of paternal ancestor transmitted throughout in .............. 23%o Eponym of paternal ancestor not transmitted throughout in - 77% Number of pairs consisting of father and child .............................. 71 Percentage of children with eponym of father ------------------------------ 52 Percentage of children without eponym of father - 48 Obviously the results based on the pairs of individuals, consisting of male parent and offspring, give the more accurate data as to the tendencies of the moieties in the matter of names. Judging, therefore, 1916] 165 166 University of California Publications in Am. Arch. and Ethn. [Vol. 12 by percentages, it appears that the tendency of the water moiety as a whole was to ignore the eponym of the paternal ancestor; while the land moiety as a whole was about evenly divided on the question. It is possible, of course, that these tendencies are only local or temporary. Disregarding moieties and putting the data on the basis of Big Creek people and Central Sierra Miwok exclusive of Big Creek people, it is found that the latter are the more zealous in the transmittal of eponyms, although in both groups they are transmitted in less than half of the cases: BIG CREEK Number of pairs consisting of father and child ------------------------------ 54 Percentage of children with eponym of father - 33 Percentage of children without eponym of father -- - 67 EXCLUSIVE OF BIG CREEK Number of pairs consisting of father and child ------------------------------ 78 Percentage of children with eponym of father ------------------------------ 46 Percentage of children without eponym of father -54 Going still further and considering moiety as well as locality, the curious result shown in percentages in the following table is reached: Big Creek Exclusive of Big Creek Water Land Water Land Transmitted ...................... 9 71 50 44 Not transmitted ---- 91 29 50 56 It appears that the Big Creek people of the water moiety were remarkably careless about the transmission of the paternal eponym, while their fellow-villagers of the land moiety were the reverse. Upon consulting the figures for people, exclusive of Big Creek, it is found that conditions are very different, about half of the eponyms being transmitted in each moiety. Perhaps the difference in results for the two areas is due to lack of sufficient data from Big Creek. The lines of descent on which the previous discussion is based are listed below. Sex is indicated by (m.) for male, (f.) for female. The word following each name is that of the object mentioned in the con- notation or denotation of the name. WATER MOIETY-BIG CREEK Onalik, bow, arrow, quiver, father of Katuye, water (m.). Wuyi, turkey vulture, father of Noteiteto, coyote (m.), of Yutu, coyote (m.), and of Wunuti, hunting-man (m.). Yutu, father of Hatcaiya, cloud (f.). Wunuti, father of Tciyino (m.). Tciyinlo, father of Tiimii, caterpillar (in.) and of Lii, turtle (m.). Tcoteka, water, father of Tolikna, coyote (f.) and of Peusuye, water (f.). Mosetuya, water, father of Totokono, sandhill crane (m.). Totokono, father of Sawa, rock (m.), of Hunui, salmon (m.), and of Yuttenie, seed (in.). Yuttefie, father of Onpume, coyote (f.). Gifford: Miwok Moieties Tunaa, salmon, father of Miltaiye, water (f.), of Talalu, rock (m.), and of Nomasu, seed (m.). Talalu, father of Putbana, fish (f.) Nomasu, father of Tukubi, tukutueu bird (m.), of Kusetu, "wild potato" (f.), of Teilawi, seed (m.), of Hupaiye, "wild cabbagel" (f.), of Teanutuye, valley quail (f.), of Hutamsi, fish (f.), of Hopoto, frog (m.), of Pilekuye, shell nose-stick (f.), and of Pelisu, fish (m.). Pelisu, father of Atee, salmon (f.). Tiisiiku, shell nose-stick, father of Otu, seashells (m.), and of Hauteu, salmon (m.). Hauteu, father of Kolenya, fish (f.), and of Litcitu, salmon (m.). Soloni, place name, father' of Kauwiluye, ice (f.), of Posululu, frog (f.), and of Newulo (m.). Teoteka, water, father of Osepa (f.) and of Almase (m.). WATER MOIETY-EXCLUSIVE OF BIG CREEK Luyu, dove, father of Osoi (m.), and of Yukukukuye, dove (f.). Tusimi, wizard, father of Tuikuye, wizard (f.), and of Sokono, wizard (m.). Ewenteu, deer, grandfather of Teatipii, deer (f.). Tcuktoko, deer, father of Hotamuye, deer (f.), of Mukuye, deer (f.), and of Miikii, deer (m.). Miikii, father of Tolsowe, deer (m.), of Samtuye, deer (f.), and of Patiwo, deer (m.). Patiwo, father of Yatealu, deer (m.). Hahiyo, salmon, father of Liitemii, salmon (m.) and of Yanapaiyak, cloud (m.). Sitni, bow, arrow, qUiver, father of Kukse, quail (m.). Leyati, abalone, father of Musonotoma, valley quail (f.). Situtu, bow, arrow, quiver, father of Nikiti, abalone (m.), of Lupu, abalone (f.), and of Hulutuye, abalone (f.). Metikla, sucker fish, father of Pootci, salmon (f.). Tolsowe, deer, father of Tiinii, deer (m.), and of Putceyu, deer (f.). Mule, quail, father of Uptuye, buckeye (f.). Takeina, falcon, father of Talulu, falcon (m.) and of Tutee, frog (m.). Malkuyu, farewell-to-spring, father of Elsu, falcon (m.), of Tciwela, falcon (m.), of Hokoiyu, falcon (m.), and of Yutne, falcon (m.). Potcu'e, football, father of Ape, acorn (m.). LAND MOIETY-EXCLUSIVE OF BIG CREEK Luyunu, bear, father of Sutuluye, bear (f.), and of Tcanatcimu, tree squir- rel (f.). Tutaiyati, California jay, father of Luituye, bear (f.), of Lusela, bear (f.), and of Liwanu, bear (m.). Liwanu, father of Katcuktcume, bear (m.). Hoho, bear, father of Solasu, bear (m.), and of Enieto, bear (m.). Solasu, father of Sanuye, cloud (f.). Enieto, father of Liktuye, bear (f.) and of Sapata, bear (m.). Sapata, father of Anawuye, bear (m.), of Kulmuye, bear (f.), of Molim6, bear (m.), of Wopemii, bear (m.), of Wassusme, bear (f.), of Hehe- muye, bear (f.), of Moemu, bear (m.), of Hoiyitcalu, bear (m.), and of Etumu, bear (m.). Peeluyak, bear, father of Niwuye, seed (f.). LAND MOIETY, EXCLUSIVE OF BIG CREEK Noksu, chicken hawk, father of Tiwolu, chicken hawk (m.). Sitki, bow, arrow, quiver, father of Mutckuye, bow, arrow, quiver (f.), of Waketnu, bow, arrow, quiver (m.), and of He 'eluye, bow, arrow, quiver (f.). Tumma, drum, father of Makuina, seed (m.). 1916] 16d7 168 University of California Publications in Am. Arch. and EthnS. [Vol. 12 Semuki, bear, father of Takutcima, seed (f.). Tceweksu, tree squirrel, father of Tikmu, tree squirrel (m.), of Telumi, tree squirrel (m.), and of Hiumiita, tobacco (f.). Sukumi, great horned owl, father of Wootci, coyote (m.), of Pososu, great horned owl (m.), of Tiponya, great horned owl (m.), and of Yelutci, bear (f.). Etu, sun, father of Akulu, sun (m.), and of Mulya, acorn (m.). Mulya, father of Suletuye, falcon (f.). Tiilemuyak, star, father of Tcaksepuye, dawn (f.). Talatu, bear, father of Wiiksii, sun (m.). Wiiksii, father of Siitu, magpie (m.), and of Tcasibu, sun (m.). Putepu, chicken hawk, father of Toloisi, chicken hawk (f.). Eskeye, farewell-to-spring, father of Yaluta, farewell-to-spring (f.). Punioi, tree squirrel, father of Matcuta, sugar pine (f.), and of Wittcuna, falcon (m.). Wittcuna, father of Tetmo, dog (m.). Putsume, bear, father of Liaugse, tule (m.). Pele'me, coyote, father of Ukulnuye, bear (f.), and of Posala, farewell-to- spring (f.). Umlutuya, seed, father of Loiyetu, farewell-to-spring (m.), of Loiyetuye, farewell-to-spring (f.), and of La'uyu, farewell-to-spring (m.). Neplii, bear, father of Esege, bear (f.) and of Tcukululuye, bear (f.). Hunipte, seed, father of Wenitu, seed (m.), of Muliya, farewell-to-spring (m.), and of Teukpaiye, farewell-to-spring (f.). Tcilikna, hawk, father of Hute, star (m.). Soso, tree squirrel, father of Telumu, farewell-to-spring (f.), and of Tcuma- anuye, manzanita (f.). Ciisua, hawk, father of Osmokse, hawk (m.), of Kilikila, hawk (m.), of Sakati, hawk (m.), of Tunielu, hawk (m.), of Yulestu, hawk (m.), and of Namino, hawk (m.). Kilikila, father of Tcuteubi, sun (m.). Papina, vine, father of Yoskolo, sugar pine (m.), of Sunumptca, sugar pine (f.), and of Kulya, sugar pine (m.). Suki, chicken hawk, father of Wilu, chicken hawk (m.). Of value as indicating the relationship of many individuals not listed in the above lines of descent is a list of brothers and sisters. Where the implied eponym is the same in each name in a group no positive evidence is offered as to the transmission of the eponym of the father. Where the eponym in each name in a group is different it is obvious that the eponym of the father has not been transmitted throughout to the offspring. Of the thirty-four groups of brothers and sisters nine have similar eponyms, while twenty-five have dis- similar. Hunipte, seed (m.); Umlutuya, seed (m.). Pati, fish (m.); Metikla, sucker fish (m.). Etu, sun (m.); Tculu, acorn (m.); Sitpu, badger (m.). Taipa, valley quail (m.); Situtu, bow, arrow, quiver (m.). Kutcuyak, bear (m.); Tumakaiyu, bear (m.); Suletu, California jay (m.). Liptcu, salmon (m.); Putsume, pota ceremony (m.). Gifford: Miwok Moieties Tiwitita, killdeer (m.); Pilteitema, meadowlark (f.). Tolopoiyu, vine (m.); Sitki, bow, arrow, quiver (m.). Metikla, metakila (m.); Kolotomu, oak-leaf gall-nut (f.); Tunaa, sununu fish (m.). Epeta, lizard (f.); Pususu, dog (m.); Kuyunu, dog (m.). Tcitepu, abalone (m.); Wiskala, sand (m.). Wasilu, quail-crest ear-plug (f.); Moitoiye, valley quail (f.); Sitala, valley quail (f.). Sapata, bear (f.); Hateya, bear (f.). Awanata, turtle (m.); Sitni, bow, arrow, quiver (m.). Istu, sugar pine (m.); Ilokuk, "wild potato" (f.). Sipatu, fox (m.); Lukulkatu, fox (m.). Tcuktoko, deer (m.); Pukuna, deer (f.). Tupi, salmon (m.); Hahiyo, salmon (m.). Tolsowe, deer (m.); Pateuka (m.); Tusuwe, deer (m.). Hustemeyak, Physa or fresh-water snail (m.); Lutaiyet, Physa or fresh-water snail (f.). Yoskolo, acorn (m.); Septuye, fire (f.). Polaiyu, lake (m.); Paseleno, vetch (f.). Mosetuya, water (m.); Tunaa, salmon (m.). Soloni, place name (m.); Tcoileka, water (f.). Simutuye, tree squirrel (f.); Peeluyak, bear (m.). Tutaiyati, California jay (m.); Wiluye, eagle (f.); Tulmisuye, bear (f.). Situtuyu, berries (m.); Putsume, bear (f.). Bosaiya, eagle (f.); Akaino, bear (m.); Tolkatcu, bear (f.); Maiyefio, chief- tainess (f.). Misu, water (m.); Tentpaiyu, seed (f.). Tcuttoko, deer (m.); Pukuna, deer (f.). Kono, tree squirrel (m.); Soso, tree squirrel (m.). Tcintiye, buckeye (f.); Tukeye, pine nuts (f.). Takena, hawk (m.); Malkuyu, farewell-to-spring (m.). Suki, chicken hawk (m.); Sakasaiyu, chicken hawk (f.). The following six short genealogies are inserted in the paper as an aid to the discussion of the Miwok terms of relationship, and also for the purpose of demonstrating the existence of cross-cousin marriage (see p. 189). As heretofore, m. means male, f. female, W. water moiety, L. land moiety. Generation B in genealogy I coincides approximately in time with generation B in the other genealogies; the same is true with the other generations, all having the same letter being approxi- mately the same in age. In addition to the letters after each name indicating sex and moiety, there are inserted, in cases where names occur more than once in the genealogies, Roiman numerals and letters referring to the genealogy and generation in which the name is to be again found; for example, (IIC) placed after a name means that it is to be found also in genealogy II, generation C. 1916] ].69 170 University of California Publications in Am. Arch. and Ethn. [Vol. 12 TERMS OF RELATIONSHIP Exclusive of the terms eselu, child; hikime, child in cradle; and luwasa, foster-child, thirty-four terms of relationship are employed by the majority of the Central Sierra Miwok. The people in the vicinity of Big Creek employ only thirty-three terms, as their term ate (younger brother or younger sister) takes the place of the two terms teale and kole used for these two relationships elsewhere. In this the Big Creek people correspond with some of the Southern Sierra Miwok and with the Plains Miwok, but not with the Northern Sierra Miwok, who, like the majority of the Central people, use the two terms teale and kole. One of the striking features of the Central Sierra Miwok terms of relationship is the disregard of generation. Of the thirty- four terms, twenty-one apply to two or more relationships which are in different generations. The following table presents an analysis of the typical Central Sierra Miwok terms on the basis of the categories used by Dr. A. L. Kroeber in his paper on "Classificatory Systems of Relationship. ""' His eighth category, the condition of the connecting relative, has been omitted, as it is not operative in Miwok terms. Dr. Kroeber used twenty-four Miwok terms in his comparative table, while I am using thirty-four. The changes in figures, especially for the category " Gen- eration," which expresses "the difference between persons of the same and separate generations," are due to the larger amount of data now at hand. As remarked above, these data have shown that, considering the full use of each term, more than one generation is represented in nearly two-thirds of the terms. The crosses in the following table mean that the category named at the head of the column is operative throughout all the applications of the term opposite which it is placed. The sex of the relative, and whether the relationship is one of blood or marriage, are the two categories most frequently expressed, the former in twenty-eight of the thirty-four terms, the latter in twenty-six. No term expresses over five categories; the average term expresses three. Considered as to moiety, it is found that of the twenty-nine terms used by a man twelve apply to relatives belonging only to his moiety, nine to relatives of the opposite moiety only, and eight to relatives who may belong to either moiety. Belonging to the man's moiety only are his aiisi, ene, haiyi, kole, kumatsa, moe, pinuksa, tatei, tete, tune, 11 Journ. Roy. Anthr. Inst., xxxix, 78-79, 1909. GENERATION B GENERATION C ;1__ GENEALOGY I GENERATION D GENERATION E 20. Sawa (mW) 1.. Mosetuya (mW) 7. Totokono (mW) 21. Yuttefie (mW) 48. Onpume (fW) =2. . (f) = 8. . . .(f) =22. Tcanatcimu (fL) =49. Puitcitu (mW) 2. Hunui (mW) 3. .. (mW) =4.. .. (f) 5. Tunaa (mW) (IIB) =6. Simutuye (fI) (IIB) GENERATION A 24. Osoi (mW) 50. Sapata (fL) 72. Kukse (mW) 25. Yukukukuye (fW) =51. Sitni (mW) =73. 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